fm2017 1.mr21-22 THE WORK AHEAD .z50
jivadas
fm2017 1.mr21-22 THE WORK AHEAD .z50
https://www.dropbox.com/s/egew2d35f32qqao/fm2017%201.mr21-22%20THE%20WORK%20AHEAD%20.z50.docx?dl=0
y2017 1.mr21-22 THE WORK AHEAD .z50
https://www.dropbox.com/s/ulydwc6648810ej/y2017%201.mr21-22%20THE%20WORK%20AHEAD%20.z50.docx?dl=0
Oॐm
The Work Ahead
vasiSTha said
—
.
एवम्_अन्तर्विवेक: य: स महान्_इह राघव । योग्य: ज्ञान-गिर: श्रोतुम् राजा_इव नय-भारतीम् ॥१॥
evam_antarviveka: ya: sa mahAn_iha rAghava | yogya: jJAna-gira: zrotum rAjA_iva naya-bhAratIm||
2|17|1
||
.
so
someone with viveka Discernment within
such a great one here
rAghava
is worthy to hear this song of Wisdom
–
just as a Prince studies his Policy.
~vlm. ... a discourse on polity.
~m. ... the science of ethics and morality.
*jd.1 evam_antarviveka: ya: Thus one with viveka Discernment within sa: mahAn_iha rAghava that great one here, o raghava yogya: jJAna-gira: zrotum worthy to hear this song of Wisdom rAjA_iva naya-bhAratIm as a king is worthy of teachings of polity.
अवदातोऽवदातस्य विचारस्य महाशय: । जड-सङ्ग-उज्झितो योग्य: शरद् इन्दोर्_यथा नभ: ॥२॥
avadAta:_avadAtasya vicArasya mahAzaya: | jaDa.saGga-ujjhita:_yogya: zarat‑indo:_yathA nabha: ||
2
||
.
he
has forsaken the company of the dense and the dull
:
Enquiry is his great abode
as the autumn moon abides in the sky
.
~vlm. ... is capable of fair reasoning, as the clear sky has the capacity of receiving the moon-light.
*jd.2 - avadAta: avadAtasya the purest of the pure vicArasya mahAzaya: ocean of Enquiry jaDa-saGga-ujjhita: yogya: dull-group having-forsaken, the fit yogi is zarad‑indo: yathA nabha: like the autumn moon in the sky.
त्वम्_एतया खण्डितया गुण-लक्ष्म्या समाश्रित: ।
tvam_etayA khaNDitayA guNa-lakSmyA samAzrita: |
मनो-मोह-हरम् वाक्यम् वक्ष्यमानम्_इदम् शृणु ॥३॥
mano-moha-haram vAkyam vakSyamAnam_idam zRNu ||
3
||
.
you
are distinguished for your recourse to virtue
.
I
am going to say some words that will destroy your delusion
:
pay attention now
.
~vlm.3. You who are replete with the entire grace of this quality...
पुण्य-कल्प-द्रुमो यस्य फल-भारानत: स्थित: ।
puNya-kalpa-druma:_yasya phala-bhArAnata: sthita: |
मुक्तये जायते जन्तोस्_तस्य_इदम् श्रोतुम्_उद्यम: ॥४॥
muktaye jAyate janto:_tasya_idam zrotum udyama: ||
4
||
.
someone
for whom the sacred kalpa Tree stands bearing fruit
–
a person
born for Freedom
–
perseveres in hearing it.
m. ... whose tree of merit is stooping with the weight of fruits ...
~vlm. ... feels a desire to hear these words for the sake of his salvation.
#yam -> #udyam -> #udyama: - the act of raising or lifting up, elevation; undertaking, beginning; the act of striving after, exerting one's self, exertion, strenuous and continued effort, perseverance, diligence, zeal; •-• <tyajanty udyamam udyuktA na sva-karmaNi kecana>y2017.004.
*jd.4 - puNya-kalpa-drumo yasya Whose sacred Kalpa Tree phala-bhArAnata: sthita: stands bearing fruit, muktaye jAyate janto: of (that) person to Freedom tasya idam zrotum udyama: of him striving to hear this
पावनानाम्_उदाराणाम् परबोध एक-दायिनाम् ।
pAvanAnAm_udArANAm parabodha‑eka-dAyinAm |
वचसाम् भाजनम् भूत्यै भव्यो भवति न_अधम: ॥५॥
vacasAm bhAjanam bhUtyai bhavyo bhavati na_adhama: ||
5
||
.
only the pure*, only the noble
are worthy of these words which grant the highest realization
:
it will not be so for the inferior
.
~vlm. ... the noble minded only and not the base ....
* The delightful root >pU पू clearly says what it means—expelled air—and thence पवन pavana air in general, so the प्राण prANa Airs. -> #pavana -> पावन pAvana – clear as air – by extension, the air that feeds the altar fire, purifying, pure • then mistranslated by the meaningless term "holy" • living on wind like pavana the Windy, a name of vyAsa the Profuse.
*jd.5 - pAvanAnAm udArANAm For the pure, for the noble, para‑bodha‑eka-dAyinAm high‑realization‑one‑bestower vacasAm bhAjanam worthy of the words bhUtyai bhavyo bhavati nAdhama: in the world not to be experienced by the inferior
मोक्ष.उपाय-अभिधाना_इयम् संहिता सार-संमिता । त्रिंशद्.द्वे च सहस्राणि ज्ञाता निर्वाणदायिनी ॥६॥
mokSa.upAya-abhidhAnA_iyam saMhitA sAra-saMmitA | triMzat.dve ca sahasrANi jJAtA nirvANa-dAyinI ||
6
||
.
this
mokSa.upAya
FREEDOM METHOD,
this collection of collections,
this essence of the essential
in thirty-two thousand couplets
when it is known and understood
grants the gift of
nirvANa
.
~vlm. ... containing the essence of the means conducing to liberation, and conferring the final annihilation (of our being).
*jd. - iyam mokSa-upAya+ - this method of Freedom abhidhAna compendiumThis Freedom Manual saMhitA is a compendiumsAra-saMmitA compendium ||of all that is|| essential triMzad-dve sahasrANi ||written|| in thirty-two thousand ||Shlokas||, ca jJAtA –and, when it has been known ||understood||, nirvANa-dAyinI is the Bestower of nirvANa.
दीपे यथा विनिद्रस्य ज्वलिते सम्प्रवर्तते । आलोकोऽनिच्छतोऽप्य्_एवम् निर्वाणम्_अनया भवेत् ॥७॥
dIpe yathA vinidrasya jvalite sam.pravartate | Aloka:_anicchata:_api_evam nirvANam_anayA bhavet ||
7
||
.
as
the light of a lamp shines forth upon a waking man
even if he does not wish it
so
by means of this work,
nirvANa* shines forth
.
~vlm. ... the ultimate extinction of every person whether he would like it or not.
~sv. ... as a light is capable of illumining the eyes of even the sleeping person.
~jd. I call this the vedAntic Snare, of which my favorite example is the statement in skanda.purANa–"He who merely thinks of aruNAchala is assured of mokSa.Freedom". It's like saying "Do not think of an albino peacock!". After studying this work, you will know nirvANa whether you like it or not....
* nirvANa - some define this term as <nir-vana> 'without-fuel', like the Eternal Flame when the gas shuts off. I do not translate it; it is part of the English vocabulary, however misunderstood; and half of this immense work is given to a detailed explanation of the term.
*jd.7 - dIpe yathA [It is] like a lamp vi-nidrasya for the waking, jvalite in blazing sam-pra-vartate shines forth api evam even tho Aloka: [its ] light anicchata: [is ] unwished-for
स्वयम् ज्ञाता श्रुता वा_अपि भ्रान्ति-शान्त्य्-ऐकसौख्यदा ।
svayam jJAtA zrutA vA_api bhrAnti-zAnti-aika-saukhyadA |
आप्रेक्ष्य वर्णिता सद्यो यथा स्वर्गतरङ्गिणी ॥८॥
AprekSya varNitA sadya:_yathA svarga-taraGgiNI ||
8
||
.
studied alone or heard from someone else
it calms your confusion,
and makes what was clouded clear as a stream in svarga.Heaven
.
~vlm. One's knowledge of this work whether by his own perusal or hearing of it from the rehearsal of others, tends to the immediate obliteration of his errors and augmentation of his delight, as it is done by the holy river of heaven (Ganges).
*jd.8 - svayam jJAtA known by yourself zrutA vA api or heard from others,||it is|| aika-saukhya-dA the giver of uniform pleasure: bhrAnti-zAnti- in bhrAnti.Confusion, shAnti Peace; zAntyA_eka- A-prekSya - = >pari-ziIya||.;when it is studied varNitA ||things become|| clear sadya: at once:||it is|| yathA svarga-taraGgiNI- like the River of svarga Heaven.
यथा रज्ज्वाम्_अहि भ्रान्तिर्_विनश्यत्य्_अवलोकनात् ।
yathA rajjvAm_ahi‑bhrAnti:_vinazyati_avalokanAt |
तथा_एतत्_प्रेक्षणाच्_छान्तिम्_एति संसार-दु:खित: ॥९॥
tathA_etat_prekSaNAc_chAntim_eti saMsAra-du:khita: ||
9
||
.
the rope that seems to be a snake
is recognized
when it is seen
:
and likewise
samsAra-sorrow
is recognized
at last
as Peace
.
~sv. As when the truth that a rope is a rope is seen and the fear generated by the misunderstanding that it is a snake disappears, the study of this scripture frees one from sorrow, born of samsara.
~vlm.9. As the fallacy of a snake in the rope is removed by examining it, so the fallacy of the reality of the world is removed by perusal of this work, which gives peace to one who is vexed with and tired of the world.
*jd.9 - yathA rajjvAm ahi‑bhrAnti: As a snake taking the appearance of a rope vinazyati avalokanAt is removed by observation tathA etat prekSaNAt thus this after consideration zAntim eti saMsAra-du:khita: to Peace goes samsAra-sorrow
युक्ति-युक्त-अर्थ-वाक्यानि कल्पितानि पृथक्-पृथक् ।
yukti-yukta-artha-vAkyAni kalpitAni pRthak-pRthak |
दृष्टान्त-सार-सूक्तानि च_अस्याम् प्रकरणानि षट् ॥१०॥
dRSTAnta-sAra-sUktAni ca_asyAm prakaraNAni SaT ||
10
||
.
logical, meaningful statements
illustrated distinctly one by one
by means of beautiful stories
:
there are six* Books of these in all
.
* The sixth book, nirvANa, is longer than the first five combined,
and is often divided into two parts [6a and 6b], which are cited in this text as y6 and y7.
~vlm.10. It contains six books all fraught with sentences full of reason, and each distinct from the other in its import. It has many verses containing chosen examples on all subjects.
*jd.10 - yukti-yukta-artha-vAkyAni Logically meaningful statements kalpitAni pRthak-pRthak conceived distinctly one by one dRSTAnta-sAra-sUktAni ca and beautiful examples asyAm prakaraNAni SaT of these there are six Books
वैराग्य-आख्यम् प्रकरणम् प्रथमम् परि.कीर्तितम् ।
vairAgya-Akhyam prakaraNam prathamam pari.kIrtitam |
विरागो वर्धते येन सेकेन_इव मरौ तरु: ॥११॥
virAga:_vardhate yena sekena_iva marau taru: ||
11
||
.
first comes "The Book of Dispassion",
the vairAgya,
which nourishes dispassion just as water does a desert tree
.
~m. ... the Book of Vairagya (dejection and dispassion).
~vlm. The first book treats of Indifference, and causes the growth of apathy ...
~sv. ... known as vairAgya prakaraNam (chapter on dispassion)...
*jd.11 - vairAgya-Akhyam prakaraNam The Book of वैराग्य vairAgya Dispassion prathamam parikIrtitam is the first to be presented virAga: vardhate yena by which dispassion grows sekena_iva marau taru: as by water a tree in the desert.
स.अर्धम् सहस्रम् ग्रन्थस्य यस्मिन्_हृदि विचारिते ।
sa.ardham sahasram granthasya yasmin_hRdi vicArite |
प्रकाशाच्छुद्धता_उदेति मणाव्_इव सु.मार्जिते ॥१२॥
prakAzAt_zuddhatA_udeti maNau_iva su.mArjite ||
12
||
.
its thousand and a half verses
when looked.into
within the Heart
thru their light
clarity arises,
as when a gem is polished
.
*jd.12 - sArdham sahasram granthasya - abundantly a thousand verses = yasmin hRdi vicArite - when enquired-into in the heart = prakAzAt zuddhatA udeti - from their light purity arises = maNAt iva sumArjite - as from a gemstone being polished.
मुमुक्षु.व्यवहार-आख्यम् तत: प्रकरणम् कृतम् । सहस्र-मात्रम् ग्रन्थस्य युक्ति-ग्रन्थेन सुन्दरम् ॥१३॥
mumukSu.vyavahAra-Akhyam tata: prakaraNam kRtam | sahasra-mAtram granthasya yukti-granthena sundaram ||
13
||
.
"The Work of the Freedom-Seeker"
is the second Book,
consisting of a thousand verses that are cleverly composed
.
~vlm. ... the conduct of one longing after his liberation....
*jd.13 - mumukSu-vyavahAra-Akhyam - "The Work of the Mumukshu FreedomSeeker" = tata: prakaraNam kRtam - is the next object of study = sahasra-mAtram granthasya - consisting of a thousand verses = yukti-granthena sundaram - beautifully composed.
स्व.भावो हि मुमुक्षूणाम् नराणाम् यत्र वर्ण्यते ।
sva.bhAva:_hi mumukSUNAm narANAm yatra varNyate |
अथ_उत्पत्ति.प्रकरणम् दृष्टान्त-आख्यायिका-मयम् ॥१४॥
atha_utpatti.prakaraNam dRSTAnta-AkhyAyikA-mayam ||
14
||
.
in this Book
the qualities of a Freedom-seeking person are thoroughly described
.
then
come the expository verses of "The Book of Outfall"
.
~sv., m. ... Book of Creation (origins).
~jd. #ut.patti is quite literally "what falls out".
if "creation" were meant, the roots >sR or >kR would be used.
#khyA > #AkhyA > #AkhyAyikA आख्यायिका –f.- a short narrative; (AkhyAyika, metrically shortened in comp.).
*jd. svabhAva: hi - The characternatureself-being = mumukSUNAm narANAm of a Freedom-seeking person= yatra varNyate - where it is described = atha utpatti-prakaraNam
सप्त-ग्रन्थ-सहस्राणि विज्ञान-प्रतिपादकम् । जागती द्रष्टृ-दृश्य-श्रीर् अहं-त्वम्-इति-रूपिणि ॥१५॥
sapta-grantha-sahasrANi vijJAna-pratipAdakam | jAgatI draSTR-dRzya-zrIr ahaM-tvam-iti-rUpiNi ||
15
||
.
here
are seven thousand stanzas
presented for understanding the World, the Seer, and the Seen,
seen in the form of "you" and "I"
.
~vlm. ... teaching sound philosophy about the spectator and spectacle of the world in the forms of—I and thou, designated the ego and non-ego.
m. ... They establish the bases of knowledge, the nature of preceptions about observer and observed, I and you and such.
*jd. - sapta-grantha-sahasrANi seven thousand stanzas vijJAna-pratipAdakam with the purpose of comprehension / understanding for an explanation of <pratipAdaka>, see http://www.advaita.org.uk/discourses/backto_truth/knowledge.htm —‑ jAgatI draSTR-dRzya-zrIr it is the worldly perceiver-percept-shri this usage of <zrI> is very typical of Vasishtha, and we shall meet it again and again compare <draSTA-darzana-dRzyabhUH> in the Invocation ahaM-tvam-iti-rUpiNi in the form of "I" and "you" or of Ahamtva I-ness
अनुत्पान्नैव_उत्थिता_इव यत्र_इति परिवर्ण्यते ।
anutpannA_eva_utthitA_iva yatra_iti pari.varNyate |
यस्मिञ्_श्रुते जगद्_इदम् श्रोता_अन्तर् बध्यते ऽखिलम् ॥१६॥
yasmn_zrute jagat_idam zrotA_antar badhyate_akhilam ||
16
||
.
"what has not happened, as.if it occured"
—
this
is discussed here,
this World
.
hear this within, and it will catch you fast, entirely
.
~vlm. ... will convey a full knowledge of this world ...
*jd. - anutpannA eva utthitA iva What has not outfallen, as.if uprisen yatra iti parivarNyate where such is to be discussed yasmin zrute jagad idam in which is taught this world zrotA antar heard within badhyate akhilam it binds totallyit is spell-binding!
स-अस्मद्. युष्मत्-सविस्तारम् स-लोकाकाश-पर्वतम् ।
sa-asmad. yuSmat-savistAram sa-loka-AkAza-parvatam |
पिण्ड-ग्रह-विनिर्मुक्तम् निर्भित्तिकम् अपर्वतम् ॥१७॥
piNDa-graha-vi.nirmuktam nir.bhittikam a-parvatam ||
17
||
.
this world,
with its "Us" and "You",
its sky and mountains,
when there is no material grasping,
has no foundation nor stability
.
~vlm. This ego and non-ego, and this vast expanse with all the worlds, space and mountains, are (to be viewed) as having no form nor foundation, and as there are no such things (in reality).
*jd.17 - sa-asmat-yuSmat-savistAram with‑us‑you‑altogether sa-loka-akAza-parvatam the world with sky and mountains piNDa-graha-vinirmuktam released from grasping at material things nir‑bhittikam a‑parvatam without walls or mountainsfoundation or stability
पृथ्व्य्.आदि-भूत-रहितम् सम्.कल्प इव पत्तनम् ।
pRthvy.Adi-bhUta-rahitam sam.kalpa iva pattanam |
स्वप्न-उपलम्भ भाव-आभम् मनो.राज्य-वद्_आततम् ॥१८॥
svapna-upalambha‑bhAva-Abham mano.rAjya-vad_Atatam ||
18
||
.
it is without material elements,
merely a conceptual construct like a town remembered in a dream,
wholly fantasy
.
~vlm.18. There are no elements as the earth and others which exist in our fancy only, and are like phantoms appearing in a dream, or as aerial castles and chimeras of the mind.
*jd.18 - pRthvi-Adi-bhUta-rahitam it is without the five elements saMkalpa: iva pattanam a concept like a city svapna-upalambha-bhAvAbham dream-recognized‑imagining mano-rAjya-vad Atatam mental fantasies entirely.
गन्धर्व.नगर-प्रख्यम्_अर्थ-शून्य-उपलम्भनात् ।
gandharva.nagara-prakhyam_artha-zUnya-upalambhanAt |
द्वि.चन्द्र-विभ्रम=आभासम् मृग.तृष्ण-अम्बु=वर्तनम् ॥१९॥
dvi.candra-vibhrama=AbhAsam mRga.tRSNa-ambu=vartanam ||
19
||
.
gandharva City
is
a similar baseless delusion
as is
a drunkard's double moon
or the mirage of a thirsty deer
...
~jd. These examples will become more than familiar before you're done. gandharva City is the home of the magical gandharvas, Fairyland. The deer that is thirsty for water sees a Mirage. The double moon is an illusion of uncertain origin: the double vision of a drunk, or of someone with amblyopia (or both!).
~vlm. They resemble the moving hills on the shore to one passing in a boat, without any actual movement in them; or liken the hobgoblins appearing to an unsound mind. Such is the appearance of the world without any seed or source or origin of its own.
#vRt -> #vartana‑ - abiding, staying &c. (= #vartiSNu); setting in motion, causing to live or be (also applied to #viSNu) • #vartanI - staying, abiding, living; a path (= <vartani>) • #vartanamthe act of turning or rolling (trans. and intrans.); twisting (a rope); staying, abiding in (tasmin); living on (tena) • intercourse with (saha); proceeding, conduct, behaviour • ‑vartana‑ (ifc.) application of.
*jd.19 - gandharva-nagara-prakhyam Resembling the City of gandharva Choristers artha‑zUnya-upalambhanAt (the world is) from meaning-empty-intelligence dvi.candra-vibhrama=AbhAsam like the illusion of a double moon, mRga.tRSNa-ambu=vartanam deer-thirst=water-causing or the thirsty deer's mirage.
नौयान-लोल-शैल-आभम् सत्य-लाभ-विवर्जितम् । चित्त-भ्रम-पिशाच-आभम् निर्बिजम्_अपि भासुरम् ॥२०॥
nauyAna-lola-zaila-Abham satya-lAbha-vivarjitam | citta-bhrama-pizAca-Abham nirbijam_api bhAsuram ||
20||
.
...
or a sailor's delusion
:
the mountains on the shore appear to move
.
it's like an imagined pishAcha.Monster
.
this world's a flower without a seed
.
~vlm. ... the moving hills on the shore to one passing in a boat, without any actual movement in them...
~m. ... like swinging mountains to one who is travelling in a lilting boat.
*jd. - nau-yAna-lola-zaila-Abham ship‑journey=rocking‑mountain=seemingsatya-lAbha-vivarjitam truth‑getting=withoutcitta-bhrama-pizAca-Abham Affection‑delusion=Pishacha=seeminglike an imaginary GoblinnirbIjam api bhAsuram seedless but radiantthe world appears without a seed
कथार्थ-प्रतिभास-आभम् व्योम-मुक्तावली-निभम् ।
kathA.artha-pratibhAsa-Abham vyoma-muktAvalI-nibham |
कटकत्वम् यथा हेम्नि तरङ्गत्वम् यथा_अम्भसि ॥२१॥
kaTakatvam yathA hemni taraGgatvam yathA_ambhasi ||
21
||
.
it's a tale in a storybook,
or a pearl necklace in the sky;
the goldenness of a bracelet;
the waviness of the waters
.
~vlm. ...taking a bracelet for its gold or a wave for the water (i.e. taking the appearance for its cause, or the phenomena for the noumena).
*jd.21 - kathA-artha-pratibhAsa-Abham - a fiction like a storybook = vyoma-muktAvalI-nibham - like a pearl necklace in the sky = kaTakatvam yathA hemni - the goldenness of a bracelet = taraGgatvam yathA ambhasi - the waviness of the waters.
यथा नभसि नीलत्वम्_असद्_एव_उत्थितम् सदा । अभित्ति:_अङ्ग-रहितम्_उपलब्धि-मनोहरम् ॥२२॥
yathA nabhasi nIlatvam_a-sat_eva_utthitam sadA | abhitti:_aGga-rahitam_upalabdhi-manoharam ||
22
||
.
like blueness in the sky,
what is unreal ever arises though without foundation or body
.
it's an enchanting delusion
.
~vlm. ... ever charming to behold without the existence of any colour in it.
*jd.22 - yathA nabhasi nIlatvam - like blueness in the sky = asad eva utthitam sadA - the unSuch is ever arising = abhitti: - without foundation = aGga-rahitam - without a body = upalabdhi-manoharam - an enchanting observation.
स्वप्ने वा व्योम्नि वा चित्रम्_अ-कर्तृ चिर-भासुरम् ।
svapne vA vyomni vA citram_a-kartR cira-bhAsuram |
अ-वह्निर्_एव वह्नित्वम् धत्ते चित्र-अनलो यथा ॥२३॥
a-vahni:_eva vahnitvam dhatte citra-anala:_yathA ||
23
||
.
whether you see it in the sky or in a dream
this picture has no painter
:
it's a fire that does not burn,
a painted fire
.
~m. The picture - whether in a dream or in sky - persists without any owner of it.
The fire in a picture feigns heat though not having it.
~vlm.23. Thus whatever unreal wonders always appear to us in our dreams or in the sky, they are but the resemblances of a fire in a picture, which seems to be burning without having any fire in it.
दधात्य्_एवम् जगच्-छब्द-रूप-अर्थम्_असद्-आत्मकम् ।
dadhAti_evam jagat=zabda.rUpa-artham_asat-Atmakam |
तरङ्ग-उत्फल-मालाभम् दृष्ट-नृत्यम्_इव_उत्थितम् ॥२४॥
taraGga-utphala-mAlAbham dRSTa-nRtyam iva_utthitam ||
24
||
.
so
the definition of this "going" world
takes.on its unreal character
as
wave ~ flower ~ garland
arisen
as a dance of perception
.
*vlm. The word "jagat" or passing, is appropriately applied to the transitory world, which passes like the sea with its heaving waves, appearing as a chain of lotus flowers in dancing.
*jd. - dadhAti evam thus is given to jagat-zabda-rUpa-artham the definition of this "going" world asat-Atmakam the nature of the unSuch taraGga-utpala-mAlA-Abham wave-flower-garland-like dRSTa-nRtyam iva utthitam arisen as a dance of perception.
चक्र-"चीत्"कार-पूर्णस्य जल-राशिम्_इव_उद्यतम् ।
cakra-"cIt"kAra-pUrNasya jala-rAzim_iva_udyatam |
शीर्ण-पत्रम् भ्रष्ट-नष्टम् ग्रीष्मे वनम्_इव_अ-रसम् ॥२५॥
zIrNa-patram bhraSTa-naSTam grISme vanam_iva_a-rasam ||
25
||
.
the chirping of the chakra birds sounds like falling waterdrops
:
but
the leaves are withering into dust as summer makes the woods go dry
.
~vlm. ... the ruddy geese ... ~m. ... a 'chakravaka' bird....
*jd.25 - cakra-cItkAra-pUrNasya filled with the chirping of the Chakravara bird jala-rAzim iva udyatam risen like waterdrops zIrNa-patram bhraSTa-naSTam withered-leaf wrecked-ruined grISme vanam iva arasam in summer heat the woods gone dry
मरण-व्यग्र-चित्त-आभम् शिला-गृह-गुह-आस्पदम् ।
maraNa-vyagra-citta-Abham zilA-gRha-guha-Aspadam |
अन्ध.कार-गुह-एक.एक-नृत्तम्_उन्मत्त-चेष्टितम् ॥२६॥
andha.kAra-guha-eka.eka-nRttam_unmatta-ceSTitam ||
26||
.
here
is the home of an affective mind perplexed by death
:
a mountain cave where it dances alone in the blackness, drunkenly bumbling
.
~vlm. It is full with delirious cravings as of men at the point of death, and as dark as caverns in the mountains. Hence the efforts of men are but acts of their phrensy.
*jd. - maraNa-vyagra-citta-Abham death-bewildered-Affection‑like zilA-gRha-guha-Aspadam mountain-home-cave-abiding andhakAra-guha-ekaika-nRttam blinding-cave-solitary-dancing unmatta-ceSTitam drunken-bumbling
प्रशान्त-अज्ञान-नीहारम् विज्ञान-शरद्-अम्बरम् । समुत्कीर्णम्_इव स्तम्भे चित्रम् भित्ताव्_इव_उदितम् ॥२७॥
prazAnta-ajJAna-nIhAram vijJAna-zarad-ambaram | samutkIrNam_iva stambhe citram bhittAv_iva_uditam ||
27
||
.
in this world
vijnAna.Understanding is an autumn cloud,
it is the fog of ignorance
.
this world
is
a carved pillar or a picture on the wall
.
~vlm.27. It is better to dwell in the clear sky of the autumnal (atmosphere of) philosophy, after subsidence of the frost of ignorance, than to view at this world, which is no more than an image at a post or a picture upon the wall.
Øtt. #vijnAna is diffused jnAna, our knowledge in the waking state. I call it vijnAna.Understanding. ramaNa has put it this way in Talk 138: The same instruments are called differently in the different states, even as the AnandAtman of sleep is termed the vijJAnAtman of the wakeful state.
*jd.27 - prazAnta-ajJAna-nIhAram subdued by the fog of ignorance vijJAna-zarad-ambaram the understanding an autumn cloud samutkIrNam iva stambhe carved like a pillar citram bhittau iva uditam a picture painted on a wall
पङ्काद्_इव_अभि.रचितम् स.चेतनम्_अ.चेतनम् । तत: स्थिति-प्रकरणम् चतुर्थम् परि.कल्पितम् ॥२८॥
paGkAt_iva_abhi.racitam sa.cetanam_a.cetanam | tata: sthiti-prakaraNam caturtham pari.kalpitam ||
28||
.
the creatures of this world,
sentient, insentient alike,
being made of mud,
then comes the fourth,
the book of sthiti.State
.
~vlm. ... the book on Existence. ~m. ... Sustenance ... ~sv. ... section on existence...
त्रिणि ग्रन्थ-सहस्राणि व्याख्यान-आख्यायिकाम्_अयम् ।
triNi grantha-sahasrANi vyAkhyAna-AkhyAyikAm_ayam |
इत्थम् जगद्_अहम्.भाव-रूप=स्थितिम्_उपागतम् ॥२९॥
ittham jagad_aham.bhAva-rUpa=sthitim_upAgatam ||
29
||
.
here
in three thousand verses
the discussion, with examples, shows
the mutual interdependence
of the world
and the sense of "I"
.
~vlm. ... showing the existence of the world to be
a form (or development) of the essence of the Ego (in a subjective light).
द्रष्टृ-दृश्य-क्रमम् प्रौढम्_इत्य्_अत्र परि.कीर्तितम् ।
draSTR-dRzya-kramam prauDham_ity_atra pari.kIrtitam |
दशा-दिङ्-मण्डल-आभोग-भासुरोऽयम् जगद्-भ्रम: ॥३०॥
dazA-diG-maNDala-Abhoga-bhAsuro'yam jagad-bhrama: ||
30
||
.
the discernment of the Seer and the Seen here are thoroughly discussed,
and the rich, radiant maNDala.domain of Ten* Directions
that is this world-illusion
.
* 4 directions like N + 4 intermediates like NW + up + down.
~vlm.30. It treats of the manner in which the spectator (Ego) is manifest as the spectacle (non-ego), and how the ten-sided sphere of the arbour of the world is manifest both as the subjective and objective (at the same time).
~m.30. In this book, the observer-observed phenomenon is elaborately expounded. Further the phenomenon of illusion about the world is also expounded in all its fulness starting from the way it arises and develops in a sustained manner.
~sv.18.30 With the help of stories again, the truth concerning the existence of this world and its substratum is revealed.
*jd.30 - draSTR-dRzya-kramam seer‑seen‑respectively prauDham ity atra parikIrtitam are here thoroughly discussed dazA-diG-maNDala-Abhoga-bhAsura: ten‑direction=mandala+enjoyment‑radiance and the radiant-with-enjoyment Mandala of the Ten Directions ayam jagad-bhrama: this world-illusion
इत्थम्_अभ्यागतो वृद्धिम्_इति तत्र_उच्यते चिरम् । उपशान्ति-प्रकरणम् तत: पञ्च-सहस्रकम् ॥३१॥
ittham_abhyAgato vRddhim_iti tatra_ucyate ciram | upazAnti-prakaraNam tata: paJca-sahasrakam ||
31
||
.
(so far has this book grown that some already call it "long"!)
next
is "The Book of Peace",
tranquillity in five thousand verses
.
~vlm. It has thus arrived at its development which is said to be everlasting. Next follows the book on quietude consisting of five thousand stanzas.
~sv.18.31 After that comes the Upasanti Prakaranam (section on cessation) which consists of 5000 couplets.
~m.31. Thereafter is the Book of Peace and (Upasanti) quietude consisting of five thousand verses. This is a sacred book with beautiful statements.
*jd.31 - ittham abhyAgata: vRddhim thus far has its growth reached iti tatra ucyate ciram so it is called "long" upazAnti-prakaraNam the Book of Tranquillity tata: paJca-sahasrakam next with five thousand.
पञ्चमम् पावनम् प्रोक्तम् युक्ति-संतति-सुन्दरम् ।
paJcamam pAvanam proktam yukti-saMtati-sundaram |
इदम् जगद्_अहम् त्वम् च स इति भ्रान्तिर्_उत्थिता ॥३२॥
idam jagat_aham tvam ca sa: iti bhrAnti:_utthitA ||
32
||
.
this fifth book is a purifying one,
full of most beautiful arguments about
"this world" and "I" and "you"
—
those delusive errors
.
~vlm.32. The fifth is styled the book on holiness, containing a series of excellent lectures, and shewing the erroneous conception of the world, as I, thou and he (as distinct existences).
~m.32-33. When one listens to this set of verses, the illusions of I and you that arise in this world, will be quietened and removed.
*jd.32 - paJcamam pAvanam proktam The fifth is considered purifying yukti-saMtati-sundaram with many beautiful arguments idam jagad aham tvam ca sa iti about this world and I and you bhrAntir utthitA arisen from delusive error.
इत्थम् संशाम्यति_इत्य्_अस्मिन्_कथ्यते श्लोक-संग्रहै: । उपशान्ति-प्रकरणे श्रुते शाम्यति संसृति: ॥३३॥
ittham saMzAmyati_ity_asmin_kathyate zloka-saMgrahai: | upazAnti-prakaraNe zrute zAmyati saMsRti: ||
33
||
.
how
things are brought to peace is told within the scope of its verses
.
when
this book on tranquillity is heard, saMsAra comes to Peace
.
~vlm.33. It is the suppression of this error, which forms the subject of this book; and the hearing of the chapter on quietude, serves to put an end to our transmigration in this world.
*jd.33 - ittham saMzAmyati iti asmin How thus here things are brought to peace kathyate zloka-saMgrahai: is told by its many shlokas. upazAnti-prakaraNe zrute When this book on tranquillity is heard zAmyati saMsRti: the saMsAra comes to peace.
प्रभ्रष्ट-चित्र-सेnA_इव किम्.चिल्_लभ्य-उपलम्भना ।
prabhraSTa-citra-sena_iva kim.cil_labhya-upalambhanA |
शतांश-शिष्टा भवति संशान्त-भ्रान्त-रूपिणी ॥३४॥
zata.aMza-ziSTA bhavati sam.zAnta-bhrAnta-rUpiNI ||
34
||
.
our errors, once they are subdued,
a painted army in a rout,
are shattered in a hundred bits
.
~vlm.35. It is as a noisy fighting for something in sleep.
~vlm.34. After suppression of the train of errors, there still remain slight vestiges of it to a hundredth part, as the dispersed troops in a picture afford us some faint idea of them.
*jd.34 - prabhraSTa-citrasena iva - like a defeated painted army = kiMcit labhya-upalambhanA - somewhat resembling our memory = zata-aMza-ziSTA bhavati - hundred-piece-torn becomes = saMzAnta-bhrAnta-rUpiNI - pacifying-error-form.
अन्य-संकल्प-चित्त-स्था नगर-श्रीर् इवासती । अलभ्य-वस्तु-पार्श्व-स्थ-स्वप्न-युद्ध-चिरारवा ॥३५॥
anya-saMkalpa-citta-sthA nagara-zrIr ivAsatI | alabhya-vastu-pArzva-stha-svapna-yuddha-cirAravA ||
35
||
.
this world is like somebody.else's samkalpa,
some Conception
as unreal as shrI.City
:
not to be conquered, not even in the thundering of a long war
.
~m. .... like the fierce battle sounds in the dreams of a person sleeping by one's side.
~m.35. The non being and non existence (of the world) is like the imagination and fancy in the mind of someone else. It is not available or not heard like the fierce battle sounds in the dreams of a person sleeping by one's side.
*jd. - anya-saMkalpa-citta-sthA - another-Concept-Affection-set = nagara-zrI: iva asatI - as unreal as shri City = alabhya-vastu-pArzva-stha-svapna-yuddha-cira-AravA - ungettable-object-beside‑set=dream-battle-long-thundering.
शान्त-संकल्प-मत्त-अभ्र-भीषण-अशनि-शब्दवत् ।
zAnta-saMkalpa-matta-abhra-bhISaNa-azani-zabdavat |
विस्मृत-स्वप्न-संकल्प-निर्माण-नगर-उपमा ॥३६॥
vismRta-svapna-saMkalpa-nirmANa-nagara-upamA ||
36
||
.
it's the peaceful mind gone mad as a crazed, fearsome thunderous cloud
.
it builds a city based on the pattern of a forgotten dream
.
~vlm.36. It is as vain as a man of unsubdued desires, bursting into a roaring like that of the loud and tremendous thunder-claps, and as the raising of a city on the model of one's effaced impressions in a dream.
~m.36. It is like the dreadful sound of the cloud thunder heard in one's cool imagination. It is like a city in dream in a forgotten dream.
*jd.36 - zAnta-saMkalpa-matta-abhra-bhISaNa-azani-zabda-vat Peace‑concept=crazy‑cloud=fearsome‑thunder=like It is the peaceful mind gone mad, a crazy, fearfully thunderous cloud; vismRta-svapna-saMkalpa-nirmANa-nagara-upamA forgotten=dream‑concept=creating‑city=similarit is building a city based on the pattern of a forgotten dream.
भविष्यन्-नगर-उद्यान-प्रसू-वन्ध्य-अमल-अङ्गिका ।
bhaviSyan-nagara-udyAna-prasU-vandhya-amala-aGgikA |
तस्या जिह्वा-उच्यमान-उग्र-कथा-अर्थ-अनुभव-उपमा ॥३७॥
tasyA jihvA-ucyamAna-ugra-kathA-artha-anubhava-upamA ||
37
||
.
in that city that's not yet built,
in a garden,
there's a barren woman,
of pure beauty,
whose tongue tells harsh tales about labour pains
.
~vlm. ...bragging of the valorous deeds of her unborn and imaginary sons.
~vlm.37. It is as vain as a would-be city, with its garden and flowers and fruits growing in it: and as a sterile woman bragging of the valorous deeds of her unborn and would-be sons.
~m.37. It is like the experience of the labour pains and delivery of a beautiful barren woman in a (non existent) garden of a future city.
अन्-उल्लिखित-चित्रस्य चित्र-व्याप्ता_इव भित्ति-भू: । परिविस्मर्यमाण-अर्थ-कल्पना-नगरी-निभा ॥३८॥
an-ullikhita-citrasya citra-vyAptA_iva bhitti-bhU: | parivismaryamANa-artha-kalpanA-nagarI-nibhA ||
38
||
.
it is like
a painter who mounts
a canvas he has not finished
upon the wall,
while forgetting his plan to paint a city there
.
~vlm.38. Or when a painter is about to draw the picture of an imaginary city on the ground work of a chart, by forgetting to sketch a plan of it beforehand.
~m.38. It is like an extensive wall in an unfinished picture (artistic creation) or like a city which is slipping out of one's imagination.
सर्वर्तुमद्-अनुत्पन्न-वन-स्पन्द-अस्फुट-आकृति: । भावि-पुष्प-वन-आकार-वसन्त-रस-रञ्जना ॥३९॥
sarvartumad-anutpanna-vana-spanda-asphuTa-AkRti: | bhAvi-puSpa-vana-AkAra-vasanta-rasa-raJjanA ||
39
||
.
it is
an unblown breeze
that blows at all seasons through an ungrown forest,
strewn with unblooming flowers redolent with the scent of spring
.
~vlm.39. It is as vain as to expect evergreen herbage and fruitage of all seasons, and the breeze of an ungrown arbour; or to it in a future flowery parterre, pleasant with the sweets of spring.
~m.39. It is like a quivering unformed configuration of a future garden in all seasons, fancied to thrill people in spring. It is a like a quietly flowing river, with embedded waves.
अन्तर्.लीन-तरङ्ग-ओघ-सौम्य-वारि-सरित्-समा ।
antar.lIna-taraGga-ogha-saumya-vAri-sarit-samA |
निर्वाण-आख्यम् प्रकरणम् तत: षष्ठम्_उदाहृतम् ॥४०॥
nirvANa-Akhyam prakaraNam tata: SaSTham udAhRtam ||
40
||
.
next,
like the whirling waves of a river come to rest,
is this sixth Book, called
nirvANa
.
*jd. the Technical Term <nirvANa> gets no translation here.
the entire work is its definition.
note particularly, too, that I do not endorse VLM's "annihilation",
and the specious term "enlightenment" will not be found in this translation.
~vlm. ... the sixth book entitled annihilation, which is as clear as the waters of a river after subsidence of its billows within itself.
शिष्टो ग्रन्थ: परीमाणम् तस्य ज्ञान-महार्थद: ।
ziSTa:_grantha: parImANam tasya jJAna-mahArthada: |
बुद्धे तस्मिन्_भवेच्_छ्रेयो निर्वाणम् शान्त कल्पनम् ॥४१॥
buddhe tasmin_bhavet_zreya: nirvANam zAnta‑kalpanam ||
41
||
.
this final book,
when followed through,
contains the Great Wisdom of
तत्
That
in which the Intellect becomes the wonderful Peace of nirvANa.
* "That" = <tat> in the Great Saying, <OM tat sat>.
~vlm. ... pregnant with great meanings, and the understanding of them leads to the chief good of utter extinction and pacification of desires.
~sv. ... when all kinds of delusions and hallucinations are set at rest, there is total freedom.
अचेत्य-चित्.प्रकाश=आत्मा विज्ञान.आत्मा निरामय: ।
acetya-cit.prakAza=AtmA vijJAna.AtmA nirAmaya: |
परम.आकाश-कोश=अच्छ: शान्त=सर्व.भव-भ्रम: ॥४२॥
parama.AkAza-koza=accha: zAnta=sarva.bhava-bhrama: ||
42
||
.
the immeasurable Self,
the luminous conceptless
Consciousness,
the Self of vijJAna Understanding,
embodied as perfect crystalline Space,
subdues the confusions of all beings
.
~m. The one who studies this text, the wise man becomes the nonsentient luminous Self of Consciousness. He becomes one with the Divine Intelligence, the stainless self. He becomes pure like the Supreme ether. All illusions and bewilderments will subside and be quietened.
~vlm.42. The intellect being abstracted from all its objects, presents the manifestation of the soul, which is full of intelligence and free from all impurity. It is enveloped in the sheath of infinite vacuity, and is wholly pure and devoid of worldly errors.
#mA > #mi > #maya –m.- N. of an #asura असुर (the artificer or architect of the #daitya-s दैत्यs, also versed in magic, astronomy and military science) _mbh.&c. •• #Amaya a making • disease • #nirAmaya without disease • but also without a making, A-maya, an applied formation. • tat-kSayAt zamam_AyAti draSTR-dRzya-dRg=AmayaH | tat-sattAyAm_udeti iyaM saMsRty-AkhyA pizAcikA || y7079.034 • sthito_asmi sarva.saMpUrNaH saMpanno_asmi nirAmayaH | y7202.008, and passim elsewhere, usually with the double sense of sickness and formlessness.
निर्वापित=जगद्-यात्र: कृत-कर्तव्य=सुस्थित: ।
nir.vApita=jagad-yAtra: kRta-kartavya=susthita: |
समस्त-जनता-आरम्भ-वज्र स्तम्भो नभो-निभ: ॥४३॥
samasta-janatA-Arambha-vajra‑stambho nabho-nibha: ||
43
||
.
when this world-journey is over,
when what is to.be.done
is done,
our undertakings all look like yesterday's flashing thunderbolt
.
~m. When the journey through the world ends, he will have accomplished his duties and goals. In the heaven of the initiatives and activities of people of the world, he stands adamant like one mentally paralysed.
~vlm.43. Having finished its journey through the world and performed its duties here, the soul assumes a calmness as that of the adamantine column of the sky, reflecting the images of the tumultuous world (without changing itself).
विनिगीर्ण यथा.संख्य-जगज्-जाल-अति.तृप्तिमान् । आकाशी.भूत नि:शेष-रूपालोक-मनस्कृति: ॥४४॥
vi.nigIrNa‑yathA.saMkhya-jagat-jAla-ati.tRptimAn | AkAzI.bhUta‑ni:zeSa-rUpAloka-manaskRti: ||
44
||
.
he who has drunk the mirage-waters of countless worlds.
is now a Space-being
who sees the world as merely mental creation
.
~vlm. It rejoices exceedingly at its being delivered from the innumerable snares of the world, and becomes as light as air by being freed from its desire of looking after the endless objects (of its enjoyments).
~m.44. He feels like one who is contented and satiated with the devouring of the innumerable worlds. His mind, sense of form and perceptions turn into consciousnessether.
कार्य-कारण-कर्तृत्व-हेय-अदेय-दृश-उज्झित: । स-देह इव निर्देह: स संसारोऽप्य्_अ-संसृति: ॥४५॥
kArya-kAraNa-kartRtva-heya-adeya-dRza-ujjhita: | sa-deha iva nirdeha: sa saMsAro'py_a-saMsRti: ||
45
||
.
duty,
doing,
doership,
perceptions of right and wrong
—all forsaken—
without a body, he seems to have one;
though within the samsAra, he seems without it
.
~vlm.45. The soul that takes no notice of the cause or effect or doing of any thing, as also of what is to be avoided or accepted (i.e. which remains totally indifferent to every thing), is said to be disembodied though encumbered with a body, and to become unworldly in its worldly state.
~m.45. Discarding action, cause and actorship and perceptions like acceptable and unacceptable, he is disembodied even though with body. He is out of the world
even though in the world.
चिन्.मयो घन-पाषाण-जठर-अपीवर-उपम: ।
cin.maya: ghana-pASANa-jaThara-apIvara-upama: |
चिद्-आद्यितस्_तपंल्_लोकान्_अन्धकार-उपर-उपमम् ॥४६॥
cid-Adyita:_tapan_lokAn_andhakAra-upara-upamam ||
46
||
.
composed of Consciousness,
he's solid as a massive stone without a gap
.
the darkness here below is lighted by that sun of Consciousness
.
~vlm. The intelligent soul is compared to a solid rock, compact and without any gap in it. It is the sun of intelligence which enlightens all people, and dispels the darkness of ignorance.
~m.46. Even though transcendental ( in consciousness), he (appears) like a huge, stone-hard tortoise. He is (then) like the effulgent conscious-sun, dispelling the darkness of the worlds.
*jd.46 - cin‑maya: - consisting of cit Consciousness = ghana-pASANa-jaThara-apIvara-upama: - thick-stone-hard-gapless-like = cid-Adyita: tapan lokAn - cit -sun illumining the worlds = andhakAra-upara-upamam - darkness-below-like.
पर-प्रकाश-रूपोऽपि परमान्ध्यम् इव_आगत: । रुद्ध-संसृति-दुर्.लील: प्रक्षीण-आशा विषूचिक: ॥४७॥
para-prakAza-rUpo'pi paramAndhyam iva_Agata: | ruddha-saMsRti-dur.lIla: prakSINa-AzA‑viSUcika: ||
47
||
.
tho formed of surpassing illumination,
he dwells in profound darkness,
the wicked play of samsAra, that hope-destroying plague
.
~vlm. (This soul) though so very luminous, has become grossly darkened (in its nature), by being confined to the vile fooleries of the world, and wasted by the malady of its cravings.
~sv. Though still wearing a physical body, he lives as.if he is free from it, free of all cravings and desires, attachment and aversion. He is free from samsara (repetitive history).
~m.47. Though he is the embodiment of that Supreme effulgence, he appears like one struck with blindness. In him the epidemic of ambition, desire and avarice are strangled by the restraining of the hienous activities of the (constantly changing ) world.
*jd.47 - para-prakAza-rUpo 'pi - thru formed of surpassing illumination = paramAndhyam iva Agata: - come to surpassing darkness = ruddha-saMsRti-durlIla: - confined-samsAra-foulPlay = prakSINa-AzA‑viSUcika: - destroying-hope-plague.
नष्ट-अहम्.कार-वेतालो देहवान्_अ-कलेवर: ।
naSTa-aham.kAra-vetAla: dehavAn_a-kalevara: |
कस्मिंश्.चिद्_रोम.कोट्य्-अग्रे तस्य_इयम्_अवतिष्ठते ।
kasmin.cid_roma.koTi-agre tasya_iyam avatiSThate |
जगल्_लक्ष्मीर्_महा.मेरो: पुणे क्व.चिद्_इव_आलिनी ॥४८॥
jagat_lakSmI:_mahA.mero: puNe kva.cit_iva_AlinI ||
48
||
.
when
the vetAla Zombie
"I"
is overcome,
the embodied becomes cadaverless
.
at the tip of
which
of the thousands of its fronds
is this lakSmI-glorious world set,
like a bee
somewhere on Mount meru
nestled in a flower
?
~vlm. When freed from the chimera of its egoism, it becomes incorporeal even in its embodied state, and beholds (the glory of) the whole world as it was placed at the point of one of the myriads of hairs (on its body), or like a bee sitting on a flower upon the Sumera mountain.
~m.48. The demon of ahamkara' (ego) being destroyed, he is like one without body even though with one. (However) this world Lakshmi exists on the tip of some consciousness - hair on him, like a bee standing on the tip of a petal of a (small) flower on the huge, enormous mountain meru.
परमाणौ परमाणौ चिद्.आकाश: स्व.कोटरे । जगल्-लक्ष्मी-सहस्राणि धत्ते कृत्वा_अथ पश्यति ॥४९॥
paramANau paramANau cid.AkAza: sva.koTare | jagat-lakSmI-sahasrANi dhatte kRtvA_atha pazyati ||
49
||
.
in primal atom after primal atom,
Consciousness‑Space
in its cavern
makes and manifests and sees
thousands
of glorious worlds
.
~vlm.49. The intelligent and vacuous soul contains and beholds in its sphere a thousand glories of the world, shining in each atom, as it was in a mirror.
~m.49. (Even so) he sees innumerable worlds in the hollow of his heart- holding them in each one of the atoms of the consciousness- ether.
*jd.49 - paramANau paramANau in primal atom after primal atom monad after monad cid-AkAza: sva-koTare Consciousness-Space, in its own cavern jagat-lakSmI-sahasrANi thousands of glorious worlds dhatte kRtvA atha pazyati he makes and manifests and sees
विततता हृदयस्य महा.मतेर्
vitatatA hRdayasya mahA.mater
हरि-हर-अब्जज लक्ष-शतैर्_अपि ।
hari-hara-abjaja‑lakSa-zatair_api |
तुलनम्_एति न भुक्तिम्_अतो यत:
tulanam_eti na bhuktim_ato yata:
प्रवितता_अस्ति निरुत्तम-वस्तुन: ॥५०॥
pravitatA_asti niruttama-vastuna: ||
50
||
.
a Great Thinker,
within the great expansiveness of his spiritual Heart,
is as outspread as the unequalled vastness of all
&
not hari,
nor hara,
nor Lotusborn brahmA
is his equivalent
.
~vlm. It is not even possible to thousands of haris, haras and Brahmás, to equal the great minded sage in the extent of his comprehensive soul; because the liberated have their chief good (of internal joy) stretched to a far greater limit than any.
~m.50. O mighty intellectual, in the expanse and vastness of his heart, not even crores of viSNus and brahma-s can equal him. Liberated from mind, and substance he is the perfect and spreads himself vast and infinite.
oॐm
ÂUUMmmmm....
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
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oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
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