fm7047 3.mr25-26 Walking the Path .z53
jivadas
fm7047 3.mr25-26 Walking the Path .z53
https://www.dropbox.com/s/u70d9wlsdczpu9r/fm7047%203.mr25-26%20Walking%20the%20Path%20.z53.docx?dl=0
oॐm
Walking the Path
vasiShTha said—
x01|o/
संसार-भार-सुश्रान्त: संकतेषु लुठत्_तनु: ।
यो_अभिवाञ्छति विश्रान्तिम् तस्य क्रमम् इमम् शृणु ॥७।४७।१॥
saMsAra-bhAra-suzrAnta: saMkateSu luThat tanu: |
ya:_abhi.vAJchati vizrAnti tasya kramam imam zRNu ||7|47|01||
.
saMsAra-bhAra-suzrAnta:
exhausted by the burden of sam.sAra
saMkateSu luThat_tanu:
in straits tossing, the body
ya: abhivAJchati vizrAntim
who longs for Repose
tasya kramam imam zRNu
of that.one next this you should hear
.
~vlm.1 Vasishtha continued:—Hear now the manner and the measures which the yogi adopts to himself, in order to obtain his release from his cumbrous burthen and troubles of the world.
02|o/
पूर्वम् विवेक-कणिका यदा स्व.हृदि जायते ।
संसार-निर्वेद-मयी कारणाद्_वा_अप्य्_अकारणात् ॥२॥
pUrvam viveka-kaNikA yadA sva.hRdi jAyate |
saMsAra-nirveda-mayI kAraNAt_vA_api_akAraNAt ||02||
.
pUrvam
at first there's
viveka-kaNikA
a bit of Discernment
yadA
when
sva.hRdi jAyate
in Ur heart is born/generated
saMsAra-nirveda-mayI
a mode of disgust with the saMsAra.Convolution
kAraNAt_vA_api_akAraNAt
–whether with a cause or without a cause—
...
~vlm.2. As the germ of discrimination springs in the mind at first, by reason of the disparagement of the world, (for the multiplicity of its faults, or from some cause or other).
* pUrvam at first there's viveka-kaNikA a bit of DiscernmentyadA when sva.hRdi jAyate in Ur heart is born/generated saMsAra-nirveda-mayI a mode of disgust with the saMsAra.Convolution kAraNAt_ vA_api_ a.kAraNAt –whether with a cause or without a cause—
\
तदा श्रयन्ति सच्.छायान्_साधुत्व-सुचि-शालिन: ।
tadA zrayanti sat.chAyAn_sAdhutva-suci-zAlina: |
अध्व-श्रम-हरांस्_ताप-तप्ता मार्ग-तरून्_इव ॥३॥
adhva-zrama-harAn*_tApa-taptA mArga-tarUn_iva ||03||
.
then
they shelter in the shade of good people in their purity,
their refuge on the way,
as people stricken by the heat shelter under a roadside tree
.
\
दूरे परिहरत्य्_अज्ञान्यज्ञ-यूपान् इव_अध्व.ग: ।
dUre pari.harati_ajJAn yajJa-yUpAn_ iva_adhva.ga: |
स्नान-दान-तपो~यज्ञान् करोति विबुध-अनुग: ॥४॥
snAna-dAna-tapa:~yajJAn karoti vibudha-anuga: ||4||
.
the traveler keeps the unKnowing at a distance
:
since he shuns the sacrificial post
instead
Bath & Charity & Austerity
are the sacrifices of a follower of divinities
.
#yup. -> #yUpa -m.- a post or pillar, (esp.) a smooth post or stake to which the sacrificial victim is fastened.
~vlm.4. The wise man shuns the ignorant at a distance, as the wayfarer casts aside the sacrificial wood; because the worshippers of the gods only observe the ceremonious rites of holy ablutions and almsgivings, austerities and offering of sacred oblations.
x05|o/
पेशलम् च_अनुरूपम् च व्यवहारम् अकृत्रिमम् ।
pezalam ca_anurUpam ca vyavahAram akRtrimam |
लोक्यम् आह्लादनम् धत्ते चन्द्र.बिम्बम् इव_अमृतम् ॥५॥
lokyam AhlAdanam dhatte candra.bimbam iva_amRtam ||05||
.
pezalam ca_
both tender and conformable
anurUpam ca
vyavahAram akRtrimam
in hir activity unfeigned
lokyam
ro rhe world
AhlAdanam dhatte
giving gladness
candra.bimbam iva_amRtam
as the moon does immortal nectar.
~vlm.5. In his fair, just, polite and undissembling behaviour, and in his placid and pleasing countenance, he resembles the fair moon with her ambrosial beams.
ह्लाद् #hlAd -> #AhlAd -> #AhlAda m. - refreshing, reviving • joy, delight. - y1.028.029 —#AhlAdita - delighted, rejoiced + #AhlAdana – gladdening, refreshing +
#pezalam ca both tender and conformable anurUpam ca vyavahAram akRtrimam in hir activity unfeigned lokyam to rhe world AhlAdanam dhatte giving gladness candra.bimbam iva_amRtam as the moon does immortal nectar.
x06|o/
परप्रज्ञ-अनुगो भव्य: परार्थ-परिपूरक: ।
पवित्र-कर्म-रसिक: को_ऽपि सौम्य: प्रवर्तते ॥६॥
paraprajJa-anugo_ bhavya: parArtha-paripUraka: |
pavitra-karma-rasika: ka:_api saumya: pravartate ||06||
.
para.prajJa-anuga:
pursuing higher understanding
bhavya:
coming to be
para.artha-paripUraka:
overwhelmed by higher meaning/purpose
pavitra-karma-rasika:
x pavitra-karma-taste.for
ka:_api saumya: pravartate
whoever is cool proceeds
.
~vlm.6. He acts with sound wisdom and prudence, is polite and civil in his manners, is prompt in serving and obliging others, is holy in his conduct and humorous in his discourse.
x07|o/
नवनीत-स्थली_इव_अच्छा मृद्वी मनोहरा ।
जनम् सुखयति स्वाद्वी तदीया नव-संगति: ॥७॥
navanIta-sthalI_iva_acchA mRdvI manoharA |
janam sukhayati svAdvI tadIyA nava-saMgati: ||7||
.
like a vat of fresh butter
pure, soft, delightful,
—
that kind of sweet fresh company pleases a person
.
~vlm.7. He is as clear and cold, soft and pleasing as fresh butter, and his company is delightsome to people even at his very first appearance.
#nu -> #nava -> #navanIta -n.- fresh butter _MBh.&c. • .n.ja -n.- ghee (= #ghRta) _gal. • .n.-dhenu -f.- a quantity of butter presented to _brAhmaNas • .n.-sama -mfn.- "butter-like", gentle (voice) {compare NAm.Engl. "to butter.up", to flatter or placate} _paJc.
x08|o/
शीतलानि पवित्राणि चरितानि विवेकिन: ।
इन्दोर्_इव_अंशु-जालानि जनम् शीतलयन्त्य्_अलम् ॥८॥
zItalAni pavitrANi caritAni vivekina: |
indo:_iva_aMzu-jAlAni janam zItalayanti_alam ||08||
.
zItalAni pavitrANi
cool, pure, are
caritAni vivekina:
the deeds of the discerning
indo:_iva_aMzu-jAlAni
like the radiant beams of the moon,
janam zItalayanti_alam cooling people quite
.
~vlm.8. The deeds of wise men are as pure and grateful to mankind, as the dews of moon-beams, are refreshing and refrigerating of whole nature.
x09|o/
न तथा_उद्यान-खण्डेषु पुष्प-प्रकर-हारिषु ।
विश्राम्यते वीत-भयम् यथा साधु-समागमे ॥९॥
na tathA_udyAna-khaNDeSu puSpa-prakara-hAriSu |
vizrAmyate vIta-bhayam yathA sAdhu-samAgame ||09||
.
na tathA
not thus
udyAna-khaNDeSu
in garden groves
puSpa-prakara-hAriSu
among beds of flowers
vizrAmyate
one reposes fearlessly
vIta-bhayam
as in Good Company
yathA sAdhu-samAgame
.
~vlm.9. No one sleeps so delighted on a bed of flowers, and in a flower garden devoid of fears; as he rests secure in the society of reasonable and pious men.
x10|o/
मन्दाकिनी-पयांसि_इव संगतानि विवेकिनाम् ।
प्रक्षालयन्ति पापानि प्रयच्छन्ति विशुद्धताम् ॥१०॥
mandAkinI-payAMsi_iva saMgatAni vivekinAm |
pra.kSAlayanti pApAni pra.yacchanti vi.zuddhatAm ||10||
.
mandAkinI-payAMsi_iva
x
saMgatAni vivekinAm
x
prakSAlayanti pApAni
x
prayacchanti vizuddhatAm
x
.
~vlm.10. The society of holy and wise men, like the pure waters of the heavenly river, serve to cleanse the sins and purify the minds of the sinful.
x11|o/
विवेकिषु विरक्तेषु संसार-उत्तरण-अर्थिषु ।
जन: शीतलताम् एति हिम-हार-गृहेष्व्_इव ॥११॥
vivekiSu virakteSu saMsAra~uttaraNa-arthiSu |
jana: zItalatAm eti hima-hAra-gRheSu_iva ||11||
.
as.for viveka-Discerners and the dispassionate
who have crossed the saMsAra
such a person comes to coolness
like someone in a cool root-cellar
.
~vlm. ... a refrigeratory or ice house.
x12|o/
ननु न_अमरता_उदारा या विवेकिनि विद्यते ।
सुर-गन्धर्व-कन्यासु मानवीषु न विद्यते ॥१२॥
nanu na_amaratA_udArA yA vivekini vidyate |
sura-gandharva-kanyAsu mAnavISu na vidyate ||12||
.
nanu
x
na_amaratA
not the state of amara.Immortal
udArA yA vivekini vidyate
which the Discerner knows to be within
sura-gandharva-kanyAsu
among Brightling gandharva women
mAnavISu na vidyate
the state of Human is not known to be
.
~vlm.12. The great and high delight, which the holy sage feels in his heart, is not to be enjoyed in the company of fairies among the gods, gandharvas and human kind.
x13|o/
प्रज्ञा प्रसादम् आयाति क्रमाद्_उचित-कर्मण: ।
prajJA prasAdam AyAti kramAt_ucita-karmaNa: |
अन्त:.करोति शास्त्र.अर्थम् अर्थम् मुकुर-भूर्_इव ॥१३॥
anta:.karoti zAstra.artham artham mukura-bhU:_iva ||13||
.
prajJA prasAdam AyAti
x
kramAt_ucita-karmaNa:
x
anta:.karoti zAstra.artham
x
artham mukura-bhU:_iva
x
.
~vlm.13. It is by continued performance of proper acts, that the pious devotee attains his knowledge and clearness of understanding; when the significance of the sástras, is reflected as clearly in the tablet of his mind, as the reflections of objects are seen in a reflector.
~sv. I shall describe to you the progressive stages by which such a person reaches rest and peace. Either on account of an immediate cause or without one, he turns away from worldly pursuits (the pursuits of pleasure and wealth) and seeks the shelter of the company of a wise person. He avoids bad company from a very great distance.
x14|o/
सत्-प्रज्ञ-उन्नतिम् आयाति शास्त्र.अर्थ-रस-शालिनी ।
विवेकिनि विलासेन कदल_इव महावने ॥१४॥
sat-prajJa~unnatim AyAti zAstra.artha-rasa-zAlinI |
vivekini vilAsena kadalA_iva mahAvane ||14||
.
sat-prajJa~unnatim
to the sat-prajJa~unnati
AyAti
comes
zAstra.artha-rasa-zAlinI
full of the meaning of shAstra
vivekini
in the Discerner
vilAsena
x
kadalA iva mahAvane
x
.
~vlm.14. A good understanding moistened by instruction of the sástras, thrives in the mind of a holy man, as a plantain tree grows in the forest.
x15|o/
अन्तर्_एव_अनुभवति सर्व.अर्थान्_प्रति.बिम्बतान् ।
आदर्शवद्_अशेषेण प्रज्ञानैर्_मल्य-शालिनी ॥१५॥
anta:_eva_anubhavati sarva.arthAn prati.bimbatAn |
Adarzavat_azeSeNa prajJAnai:_malya-zAlinI ||15||
.
anta:_eva_anubhavati
it experiences quite within
sarva.arthAn_prati.bimbatAn
all things projected
Adarzavad
as in a mirror
azeSeNa
x
prajJAnai:
x
malya-zAlinI
x
.
~vlm.15. The mind which is cleared by good judgment, retains the clear impression of everything in it, as a mirror reflects the images of objects on its surface.
x16|o/
साधु.संगम-शुद्ध.आत्मा शास्त्र.अर्थ-परिमर्जित: ।
प्राज्ञो भात्य्_उद्धृतम् वह्नेर्_अग्नि-शौचम् इव_अम्शुकम् ॥१६॥
sAdhu.saMgama-zuddha.AtmA zAstra.artha-parimarjita: |
prAjJo_ bhAti_uddhRtam vahne:_agni-zaucam iva_amzukam ||16||
.
sAdhu.saMgama-zuddha.AtmA
self purified by good company
zAstra.artha-parimarjita:
x +
prAjJa: bhAti uddhRtam
x
vahne:_agni-zaucam iva_amzukam
x.
~vlm.16. The wise man whose soul is purified by the association with holy men, and whose mind is cleansed with the lavation of scriptural instruction, is as a sheet of linen cloth flaming with fire.
x17|o/
कचत् काञ्चन-कान्तेन विमल-आलोक-कारिणा ।
भुवनम् भास्करेण_इव भाति साधु: स्व.तेजसा ॥१७॥
kacat kAJcana-kAntena vimala-Aloka-kAriNA |
bhuvanam bhAskareNa_iva bhAti sAdhu: sva.tejasA ||17||
.
kacat
shining with golden beauty
kAJcana-kAntena
vimala-Aloka-kAriNA
by the maker of pure light
bhuvanam bhAskareNa_iva
as the earth by the sun
the sAdhu shines with his own tejas.Fire
.
~vlm.17. The holy saint shines with the effulgence of his persons as the sun does with his golden beams, diffusing a pure light all around the world.
x18|o/
सम्यग्.ज्ञानम् समुच्छूनम् सदा_एव_उज्झित-वासनम् ।
ध्यानम् भवति निर्वाणम् आनन्द-पदम् आगतम् ॥१८॥
samyag.jJAnam samucchUnam sadA_eva_ujjhita-vAsanam |
dhyAnam bhavati nirvANam Ananda-padam Agatam ||18||
.
samyag.jJAnam
x
samucchUnam
x
sadA_eva_ujjhita-vAsanam
x +
dhyAnam bhavati nirvANam
dhyAna.Meditation becomes nirvANa
Ananda-padam Agatam
come to a state of Happiness
.
~vlm.18. The wise man follows the conduct of holy sages, and the precepts of the sástras in such a manner; as to imitate and practice them himself.
~sv. The blessings that flow from the company of holy men are incomparable to any other blessings. The holy man's nature is cool and peaceful; his behaviour and actions are pure.
x19|o/
क्रमात् सज्जनताम् एत्य शास्त्रार्थ-भर-भावित: ।
भाति भोग-अनघ:.कुर्वन्_पञ्जराद्_इव निर्गत: ॥१९॥
kramAt sajjanatAm etya zAstrArtha-bhara-bhAvita: |
bhAti bhoga-anagha:_kurvan paJjarAt_iva nirgata: ||19||
.
kramAt_sajjanatAm etya
x
zAstrArtha-bhara-bhAvita:
x +
bhAti bhoga-anagha: kurvan
x
paJjarAt_iva nirgata:
x
.
~vlm.19. Thus the tyro becomes by degrees, as good as the good and great objects of his imitation, and as full of knowledge as the sástras themselves; and having then put down all the enjoyments of life under him, he appears to come out of a prison, by breaking down his chains and fetters.
~sv. .... It is then that the meaning of the scriptural declarations becomes abundantly clear. The wise man radiates wisdom and goodness. Then seeking to free himself from the cage of ignorance, he flies away from pleasure towards the unconditioned bliss....
x20|o/
भोग-अभिगम-दौर्भाग्यम् दिन-अनुदिनम् उज्झता ।
bhoga-abhigama-daurbhAgyam dina-anudinam ujjhatA |
तेन तत्_कुलम् आभाति ताराचक्रम् इव_इन्दुता ॥२०॥
tena tat_kulam AbhAti tArAcakram iva_indutA ||20||
.
bhoga-abhigama-daurbhAgyam
food.sex-disenjoyments
dina-anudinam
day after day
ujjhatA
abandonment
tena tat_kulam AbhAti
thereby his family shines
tArAcakram iva_indutA
like bright stars about the moon
.
~vlm.20. He who is practiced in reducing his appetites and enjoyments day by day, resembles the crescent moon daily increasing in brightness, and enlightening his family, as the moon throws her lustre over the stars about her.
Øtt.sex #gam -> #abhigamana -n.- = #abhigama • the act of cleansing and smearing with cowdung the way leading to the image of the deity (one of the five parts of the #upAsana. with the _rAmAnujas) sarvad. —#abhigama: - approaching • visiting • sexual intercourse. — abhigAmin adj. having sexual intercourse with (in comp) _mn.3.452.282, &c. — abhigamya adj. to be visited kum.6.56, &c • accessible, tempting (for a visit). — abhigamya - ind. p. ‑ having approached, hit-on. — abhigantR, abhigantA - abhi.gantA - m. ‑ one who understands • "one who pursues", insidious • one who has intercourse with a woman.
x21|o/
अभोग-कृपणा क्व_अपि न च_एव_अस्य प्रवर्तते ।
मुखे कान्तिर्_अ.पूर्वा_इव चन्द्रे राहुम् ऋते यथा ॥२१॥
abhoga-kRpaNA kva_api na ca_eva_asya pravartate |
mukhe kAnti:_a.pUrvA_iva candre rAhum Rte yathA ||21||
.
a-bhoga-kRpaNA
x
kva_api
wherever
na ca_eva_asya
x
pravartate
x +
mukhe kAnti:_a.pUrvA_iva
x
candre rAhum Rte yathA
x
.
~vlm.21. The penurious miser (who amass their wealth without enjoying it), is always as sulky as the face of eclipsed moon, and never as smiling as the countenance of the liberal, which is as bright as the face of the moon when freed from eclipse.
x22|o/
तृणी.कृत-त्रि.जगताम् महताम् अभिधेयताम् ।
स* याति कल्प-विटपीम् नभसि_इव दिव-ओकसाम् ॥२२॥
tRNI.kRta-tri.jagatAm mahatAm abhidheyatAm |
sa* yAti kalpa-viTapIm nabhasi_iva diva~okasAm ||22||
.
having seen the Three Worlds as mere straw
he comes to the status of the great
:
like the kalpa.Tree in the heavenly home of the gods
...
.
~vlm.22. The liberal man spurns the world as mere straw, and becomes renowned among the great for his munificence; he resembles the kalpa plant of paradise, which yields the desired fruit to every body.
x23|o/
भोगानाम् द्वेषणेन_अन्तर्_लज्जमानो मनस्य्_अपि ।
भोगानाम् अप्य्_अ.संपत्त्या परमम् परितुष्यति ॥२३॥
bhogAnAm dveSaNena_anta:_lajjamAno_ manas:_api |
bhogAnAm api_a.sampattyA paramam parituSyati ||23||
.
as for pleasures
with inner revulsion his Mind rejects them
such pleasures dont occur
:
the Absolute contents him
.
~vlm.23. Though one may feel some compunction in his mind, at the wilful abdication of his possessions; yet the wise man is glad at his having no property at all.
पत् #pat -> #patti -> #sampat -> #sampatti संपत्तिः -f.- Prosperity, subhAS. • Success. • Perfection, excellence • as -> #rUpasampatti रूपसंपत्ति. • turning out well (but inst. sampattyA, "at random").
x24|o/
स्वा* एव_उपहसत्य्_अन्तस्_तरुणीस्_तरल-क्रिया: ।
खेद-स्मेर-मुखो जातीर्_जाति-स्मर इव_आधम: ॥२४॥
svA* eva_upahasati_anta:_taruNI:_tarala-kriyA: |
kheda-smera-mukho_ jAtIr_jAti-smara iva_ adhama: ||24||
.
svA: eva
his very own
upahasati antas
he laughs within.about
taruNI: tarala-kriyA:
his Girl, of sultry acts
kheda-smera-mukha:
impassioned-looking-face
jAtI: jAti.smare iva adhama:
like birth remembering birth for one lowborn
.
~vlm.24. Any one may laugh at his prior acts, if he will come to know what he was and he is; as a low chandal by being játismara, laughs in disgust in making comparison of his past birth with that of the present.
#smi – to SMIle -> #smera -adj.- smiling, friendly &c • expanded, blown (as a flower) • proud (see comp) • evident, apparent • (end-comp) gay, abounding in, full of • m. - a smile, laugh (in #asmera, #sasmeram, qq.vv) • manifestation, appearance.
\
अथ तम् द्रष्टुम् आयान्ति सौहार्देन_एव साधव: ।
भूमाव्_इव_उदितम् चन्द्रम् विस्मय-उत्फल्ल-लोचना: ॥२५॥
atha tam draSTum AyAnti sauhArdena_eva sAdhava: |
bhUmau_iva_uditam candram vismaya~utphalla-locanA: ||25||
.
and so they come to know him as a friend
:
the sAdhus see him as on earth they view the risen moon
in open.eyed amazement
.
~vlm.25. Even the siddhas {sAdhava:?} or holy saints, repair with wonder to see the yogi for their esteem of him; and look upon him as the moon risen on earth, with their delighted eyes.
* atha tam draSTum AyAnti and so do they come to see/know him sauhArdena eva thru friendship, sAdhava: do the sAdhus, bhUmau iva uditam candram as on earth they view the risen moon vismaya~utphalla-locanA: in open.eyed amazement
x26|o/
नित्य-अन्.आदृत-भोगो_असौ ततो_अप्य्_उचितया धिया ।
प्राप्तम् अप्य्_उचित-आरम्भम् भोगम् न बहु-मन्यते ॥२६॥
nitya-an.AdRta-bhoga:_asau tata:_api_ucitayA dhiyA |
prAptam api_ucita-Arambham bhogam na bahu-manyate ||26||
.
nitya-an.AdRta-bhoga:
constant-an.AdRta-pleasure
asau
this
tata: api
tho from.that
ucitayA dhiyA
thru common thought
prAptam api
altho got is
ucita-Arambham bhogam
the common object of enjoyment
na bahu-manyate
he does not think much if it
.
~vlm.26. The yogi who is ever accustomed to despise all enjoyment, and has attained his right judgement, does not hold in estimation any of the enjoyables in life, though it presents itself to him in the proper manner.
~sv. The sages or yogis and perfected ones approach such a wise man. But the wise man does not value even the gifts of psychic powers or knowledge that they bestow upon him.
x27|o/
पूर्वम् संसृति-वैरस्यम् अन्तर्_एव_ उदित-आत्मन: ।
जायते जीर्ण-जाड्यस्य पाकाद्_इव शरत्.तरो: ॥२७॥
pUrvam saMsRti-vairasyam antar_eva_ udita-Atmana: |
jAyate jIrNa-jADyasya pAkAt_iva zarat.taro: ||27||
.
pUrvam saMsRti-vairasyam
x
anta:_eva~udita-Atmana:
x +
jAyate jIrNa-jADyasya
x
pAkAt_iva zarat.taro:
x
.
~vlm.27. The holy man whose soul is raised and enlightened (intime), feels his former enjoyments to become as dull and insipid to him, as a luxuriant tree becomes dry and withered in autumn.
~sv. The sages or yogis and perfected ones approach such a wise man. But the wise man does not value even the gifts of psychic powers or knowledge that they bestow upon him.
x28|o/
तत: सज्.जन-सम्.पर्कम् उदर्क-श्रेयसे स्वयम् ।
करोति स्वस्थता-गृध्नुर्_भिषगाश्रयणम् यथा ॥२८॥
tata: saj.jana-samparkam udarka-zreyase svayam |
karoti svasthatA-gRdhnu:_bhiSag~AzrayaNam yathA ||28||
.
tata: sat.jana-samparkam
x
udarka-zreyase svayam
x +
karoti svasthatA-gRdhnu:
x
bhiSagAzrayaNam yathA
x
.
~sv.28 He seeks the company of enlightened beings.
~vlm.28. He then resorts to the company of holy men, for his greatest and lasting good; and becomes as sane and sound, as the sick man becomes hale by his abstinence and recourse to physicians.
#bhiSaj – healing, cure +
x29|o/
तेन_उदार-मतिर्_भूत्वा शास्त्र-अर्थेषु निमज्जति ।
महान्_महाप्रसन्नेषु सर:स्विव महागज: ॥२९॥
tena_udAra-mati:_bhUtvA zAstra-artheSu nimajjati |
mahAn mahA.prasanneSu sara:su_iva mahAgaja: ||29||
.
then
becoming noble.minded
he is immersed in the meaning of the zAstra
like a great elephant in clear water.
x30|o/
सज्.जनो हि समुत्तार्य विपद्भ्यो निकट-स्थितम् ।
नियोजयति संपत्सु स्व.आलोकेष्व्_इव भास्कर: ॥३०॥
saj.jana:_ hi samuttArya vipadbhya:_ nikaTa-sthitam |
niyojayati sampatsu sva.AlokeSu_iva bhAskara: ||30||
.
saj.jano hi samuttArya
x
vipadbhyo nikaTa-sthitam
x +
niyojayati sampatsu
x
sva.AlokeSu_iva bhAskara:
x
.
~sv.30 It is the characteristic of these enlightened ones to raise others to their own level.
~vlm.30. It is the nature of virtuous men, to deliver their neighbours from danger and calamity; and to lead them to their well being and prosperity, as the sun leads people to light.
x31|o/
परवादाn_aविरति: पूर्वम् एव प्रवर्तते ।
विवेकिनो निज-अर्थेषु संतोषश्_च_उप.जायते ॥३१॥
paravAdAn_avirati: pUrvam eva pravartate |
vivekina:_ nija-artheSu saMtoSa:_ca_upa.jAyate ||31||
.
paravAdAnavirati:
x
pUrvam eva pravartate
x +
vivekina: nija-artheSu
x
sam.toSa:_ca_upajAyate
x
.
~vlm.31. The reasonable man becomes from before, averse to receive anything from another, and lives content with what is his own.
~sv. The wise person gradually abandons all selfish actions and the endeavour to gain wealth or pleasure. He gives everything away in self-sacrificing charity.
x32|o/
पर-स्वादान्_अ.विरत: संतोष-अमृत-निर्भर: ।
विवेकी क्रमश: स्व.अर्थान्_अप्य्_उपेक्षितुम् इच्छति ॥३२॥
para-svAdAn_a.virata: saMtoSa-amRta-nirbhara: |
vivekI kramaza: sva.arthAn_api_upekSitum icchati ||32||
.
para-svAdAn_a.virata:
x
saMtoSa-amRta-nirbhara:
x +
vivekI kramaza: sva.arthAn
x
api_upekSitum icchati
x
.
~vlm.32. He hates to taste the delicacies of others, from his satiety with the ambrosial draughts of contentment; and prepares himself for his abandonment of what he is already possessed of himself.
~sv. The wise person gradually abandons all selfish actions and the endeavour to gain wealth or pleasure. He gives everything away in self-sacrificing charity.
x33|o/
ददाति कण-पिण्याक-शाक-आद्य्_अपि हि याचते ।
तेनैव_अभ्यास.योगेन स्वमांसानि ददात्य्_असौ ॥३३॥
dadAti kaNa-piNyAka-zAka-Adi_api hi yAcate |
tenaiva_abhyAsa.yogena svamAMsAni dadAti_asau ||33||
.
dadAti kaNa-piNyAka-zAka-Adi api hi
x
yAcate
sacrificing +
tena eva abhyAsa.yogena
for by that Practical Yoga
sva.mAMsAni dadAti asau
his own meat he gives
.
zgl#prim. #piNyA -> #piNyAka -m.- oil-cake _MBh.&c. ; Asa Foetida L. ; incense L. ; saffron L. • -f.- a species of plant L.
~vlm.33. He is accustomed to give away his gold and money to beggars, and beg his vegetable food from others; and by habitual practice of giving away whatever he has, he is even ready to part with the flesh of his body.
~sv. The wise person gradually abandons all selfish actions and the endeavour to gain wealth or pleasure. He gives everything away in self-sacrificing charity.
x34|o/
नूनम् विलय-चित्तानाम् विवेकम् अनुधावताम् ।
मौर्ख्यम् रघुत्वम् आयाति धावताम् इव गोष्पदम् ॥३४॥
nUnam vilaya-cittAnAm vivekam anudhAvatAm |
maurkhyam raghutvam AyAti dhAvatAm iva goSpadam ||34||
.
nUnam
now, of subdued affections
pursuing viveka.Discernment
anudhAvatAm
x +
maurkhyam raghutvam AyAti
x
dhAvatAm iva goSpadam
x
.
~vlm.34. Verily the man of subdued mind and holy soul, get over the hidden traps of ignorance with as much ease, as a running man leaps over a pitfall (goshpada).
x35|o/
परार्थ-दान-विरतिम् पूर्वम् अभ्यस्य यत्नत: ।
आहर्तव्या विवेकेन तत: स्वार्थेष्व्_अ-रक्तता ॥३५॥
parArtha-dAna-viratim pUrvam abhyasya yatnata: |
AhartavyA vivekena tata: svArtheSu_a-raktatA ||35||
.
parArtha.dAna-viratim
dispassion for the gifts of others
pUrvam abhyasya yatnata:
thru is former practical effort +
AhartavyA vivekena
x
tata:
x
svArtheSu_a-raktatA
x
.
~vlm.35. The holy man being accustomed to despise the acceptance of wealth from others, learns betimes to slight the possession of any wealth for himself also.
~sv. The wise person gradually abandons all selfish actions and the endeavour to gain wealth or pleasure. He gives everything away in self-sacrificing charity.
x36|o/
ततो भोग-निरासेन सह स्व.अर्थ-निराकृति: ।
परमायै सु.विश्रान्त्यै क्रियते कृतिभि: क्रमात् ॥३६॥
tato_ bhoga-nirAsena saha sva.artha-nirAkRti: |
paramAyai su.vizrAntyai kriyate kRtibhi: kramAt ||36||
.
tatas
x
bhoga-nirAsena saha
x
sva.artha-nirAkRti:
x +
paramAyai su.vizrAntyai
x
kriyate
x
kRtibhi:
x
kramAt
x
.
~vlm.36. Thus the aversion to the wealth and possessions of others, leads the wise and holy man by degrees to be averse to the retaining of anything for himself.
~sv. The wise person gradually abandons all selfish actions and the endeavour to gain wealth or pleasure. He gives everything away in self-sacrificing charity.
x37|o/
न तादृशम् जगत्य्_अस्मिन् दु:खम् नरक-कोटिषु ।
यादृशम् यावद्_आयुष्कम् अर्थ-उपार्जन-शासनम् ॥३७॥
na tAdRzam jagati_asmin du:kham naraka-koTiSu |
yAdRzam yAvat_AyuSkam artha~upArjana-zAsanam ||37||
.
na tAdRzam jagati asmin
x
du:kham naraka-koTiSu
x +
yAdRzam yAvat_AyuSkam
x
artha~upArjana-zAsanam
x
.
~vlm.37. There is no such trouble in this earth, nor any great pain in the torment of hell, as there is in the punishment of earning and accumulation of wealth.
~sv.37-38 O Râma, remember that even hell is not so painful as the suffering caused by selfish activity.
x38|o/
आसने शयने याने गमने रमणे जने ।
आधि-चिntAपरा* एव ननु मूढा विदन्तु ताम् ॥३८॥
Asane zayane yAne gamane ramaNe jane |
Adhi-cintAparA eva nanu mUDhA vidantu tAm ||38||
.
Asane zayane
when lying in their bed
yAne gamane
traveling the way
ramaNe jane
romancing a person
Adhi-cintA-aparA eva nanu
x
mUDhA vidantu tAm
they know it as folly
.
~vlm.38. Ah! how little are the money making fools aware, of the cares and troubles which they have to undergo in their restless days and nights, in their servitude for money.
x39|o/
नन्व्_अर्था* वितत-अन्.अर्था: सम्पद: संतत-आपद: ।
भोगा भव-महारोगा विपरीतेन भाविता: ॥३९॥
nanu_arthA* vitata-an.arthA: sampada: saMtata-Apada: |
bhogA:_ bhava-mahArogA:_ viparItena bhAvitA: ||39||
.
nanu
x
arthA vitata-an.arthA:
x
sampada: saMtata-Apada:
x +
bhogA:
pleasures
bhava-mahArogA:
are the epidemic of Becoming
viparItena bhAvitA:
x
.
~sv.39 Wealth is the source of endless misfortune, prosperity is perpetual adversity, enjoyment of pleasure is enduring disease. All these are misunderstood by the perverse intellect.
~vlm.39. All wealth is but lengthening woe, and prosperity is the harbinger of adversity; all enjoyments and aliments are but ailments, and thus every earthly good turns to its reverse.
x40|o/
तावन्_न_आयाति वैरस्यम् चिन्ताविषय-जृम्भणै: ।
यावद्_अर्थमहानर्थो न कदर्थ-अर्थम् अर्थ्यते ॥४०॥
tAvan_na_AyAti vairasyam cintAviSaya-jRmbhaNai: |
yAvat_artha-mahAnartha:_ na kadartha-artham arthyate ||40||
.
tAvan_na_AyAti vairasyam
x
cintAviSaya-jRmbhaNai:
x +
yAvat_artha-mahAnartha:
x
na kadartha-artham arthyate
x
.
~vlm.40. One cannot have a distaste to sensual enjoyments, as long he thinks on the objects of sense; and so long as he has a craving for riches, which are the spring of all evils and bane of human life.
41|o/
अनुत्तम-सुखम् यस्मै चिराय परिरोचते ।
जगत्-तृण-शिखादृष्ट्या सो_ऽर्थम् पश्यतु शाम्यतु ॥४१॥
anuttama-sukham yasmai cirAya pari.rocate |
jagat-tRNa-zikhAdRSTyA sa:_artham pazyatu zAmyatu ||41||
.
anuttama-sukham
x
yasmai
x
cirAya
x
pari.rocate
x +
jagat-tRNa-zikhAdRSTyA
x
so'rtham pazyatu zAmyatu
x
.
~vlm.41. He who has got a relish for his highest heavenly bliss, looks upon the world as a heap of straw, and riches as the fire that kindles them to a flame. Avoid this fire and be cool and quiet.
x42|o/
भूरि-भाव-विकाराणाम् जरा-मरण-कर्मनम् ।
दैन्य-दौरत्म्य-दाहानाम् अर्थः स.अर्थ* इति स्मृत: ॥४२॥
bhUri-bhAva-vikArANAm jarA-maraNa-karmanam |
dainya-dauratmya-dAhAnAm artha: sa.artha* iti smRta: ||42||
.
bhUri-bhAva-vikArANAm
x
jarA-maraNa-karmanam
x +
dainya-dauratmya-dAhAnAm artha:
x
sa.artha iti smRta:
it is said to be "purposeful".
~vlm.42. The meaning of wealth is known to be the source of all evils in the world, and as the cause of all wants and disorders and even of diseases and death. It is also the cause of oppression and plunder, of incendiarism and the like, and their consequent poverty and famine.
x43|o/
अस्मिञ्_जगति जन्तूनाम् जरामरण-शलिनाम् ।
अ-जरामरणम् कर्तुम् संतोषो_ऽस्ति रसायनम् ॥४३॥
asmin_jagati jantUnAm jarA-maraNa-zalinAm |
a=jarA-maraNam kartum saMtoSa:_asti rasAyanam ||43||
.
in this world
where people endure senility and death
to end senility and death
Contentment is the remedy.
x44|o/
अ.सन्तो नन्दन-उद्यानम् इन्दुर्_अप्सरस: स्मृता: ।
इत्य्_एकत: समुदितम् संतोष-अमृतम् एकत: ॥४४॥
a.santa:_ nandana~udyAnam indu:_apsarasa: smRtA: |
iti_ekata: samuditam saMtoSa-amRtam ekata: ||44||
.
asanta:
x
nandana.Garden
indu:_apsarasa: smRtA:
x +
iti_ekata: samuditam
so arisen from oneness
saMtoSa-amRtam ekata:
Contentment-nectar from the One
.
~vlm.44. The vernal season is charming, and so are the garden of paradise, the moon-beams and fairies, but all combine in contentment only, which is alone capable of yielding all the delights.
x45|o/
सरस: प्रवृषा_इव_अन्त: संतोषेण_एव पूर्णता ।
गम्भीराम् शीतलाम् हृद्याम् प्रसन्नाम् रस-शालिनीम् ॥४५॥
sarasa: pravRSA_iva_anta: saMtoSeNa_eva pUrNatA |
gambhIrAm zItalAm hRdyAm prasannAm rasa-zAlinIm ||45||
.
sarasa: pravRSA_iva_anta:
like a lake after the Rains
saMtoSeNa_eva pUrNatA
with contentment ever Fullness
gambhIrAm zItalAm x
hRdyAm
x
prasannAm rasa-zAlinIm
x
.
~vlm.45. The contented soul likens a lake in the rains, when it is full as it is deep, and as clear and cooling as the nectarious beverage of the gods.
x46|o/
साधुर्_ओजस्विताम् एत्य संतोषेण_एव राजते ।
सु.पुष्पित-वन-आकारो वसन्तेन_इव पादप: ॥४६॥
sAdhu:_ojasvitAm etya saMtoSeNa_eva rAjate |
su.puSpita-vana-AkAro_ vasantena_iva pAdapa: ||46||
.
a sAdhu
ojasvitAm etya
unto energetic speech having gone
saMtoSeNa_eva rAjate
with Contentment ever
su.puSpita-vana-AkAra:
a flowery-forest-formation
vasantena_iva pAdapa:
by springtime like a thirsty tree
.
~vlm.46. The honest man is strengthened by his contentment and flourishes with full glee, as a flower tree is decked with blooming blossoms in the flowering season.
x47|o/
पाद-पीठ-परामर्श-पिष्ट-कीटवद्_ईहते ।
दीन-प्रकृतिर्_अर्थ-अर्थी दु:खाद्_दु:ख-अन्तरम् व्रजेत् ॥४७॥
pAda-pITha-parAmarza-piSTa-kITavat_Ihate |
dIna-prakRti:_artha-arthI du:khAt_du:kha-antaram vrajet ||47||
.
pAda-pITha-parAmarza-piSTa-kITavat
x footstool-parAmarza-piSTa-kITa-like
Ihate
x +
dIna-prakRti:_artha-arthI
daily work wanting to get.done
du:khAt du:kha-antaram
from misery to misery wandering
.
~vlm.47. As the poor emmet is likely to be crushed under the foot of every passer, in its ceaseless search and hoarding of food; so the greedy and needy man is liable to be spurned, for his incessant wanderings after paltry gains and lucre.
#parAmarza
#piSTa
#kITa
x48|o/
कल्लोल-विकला: क्षुब्ध-समुद्र-पतिता* इव ।
न_अप्नुवन्ति स्थितिम् स्वस्थाम् विकृत-आकृतयो_ऽर्थिन: ॥४८॥
kallola-vikalA: kSubdha-samudra-patitA* iva |
na_apnuvanti sthitim svasthAm vikRta-AkRtaya:_arthina: ||48||
.
kallola-vikalA:
waves splashing
kSubdha-samudra-patitA iva
x +
na apnuvanti
x
sthitim svasthAm
x
vikRta-AkRtaya: arthina:
x
.
~vlm.48. The deformed and disfigured beggar, is as a man plunged in a sea of troubles, and buffeting in its waves without finding a support for rest, or any prospect of ever reaching to the shore.
x49|o/
सम्पद: प्रसदाश्_चैव तरङ्ग-उत्तुङ्ग-भङ्गुरा: ।
कस्तास्व्_अहि-फण-च्.छत्र-च्.छायासु रमते बुध: ॥४९॥
sampada: prasadA:_caiva taraGga~uttuGga-bhaGgurA: |
kastAsu_ahi-phaNa*chatra-*chAyAsu ramate budha: ||49||
.
sampada: prasadA: ca_eva
prosperity & grace also
taraGga~uttuGga-bhaGgurA:
x taraGga~uttuGga-bhaGguras
kas
who is
tAsu
in those
ahi-phaNa-c.chatra-c.chAyAsu
snake-hood.umbrella-shadows
ramate budha:
the wise.one who takes pleasure
.
~vlm.49. Prosperity like a beauty, is as frail and fickle as the unstable waves of the ocean; what wise man is there that can expect to find his reliance in them, or have his rest under the shade of the hood of hideous serpent? (This simile is borrowed in the Nyaya wherein world is said kupita phani phaná chháyeva).
x50|o/
अर्थ-उपार्जन-रक्षाणाम् जानन्.न्_अपि कद्.अर्थनाम् ।
य: करोति स्पृहाम् मूढो नृ.पशुम् तम् न संस्पृशेत् ॥५०॥
artha~upArjana-rakSANAm jAnan*_api kad.arthanAm |
ya: karoti spRhAm mUDho_ nR.pazum tam na saMspRzet ||50||
.
artha~upArjana-rakSANAm
x
jAnan api
tho knowing
kadarthanAm
x +
ya: karoti x
spRhAm mUDha:
x
nR.pazum tam na saMspRzet
x
.
~vlm.50. He who knowing the pains attending on the gaining, keeping and losing of money, still persists to pursue in its search, is no better than a brute, and deserves to be shunned by the wise as unsociable.
~sv. First turn away from worldliness, then resort to satsanga, enquire into the truth of the scriptures and cultivate disinterestedness in pleasure and you will attain the supreme truth.
#upArjana
#saMspRz - *saMspRzet
#kadarthana
x51|o/
मनसो बाह्यम् आरम्भम् आन्तरम् च लुनाति य: ।
समम् वैतृष्ण्य-दात्रेण तस्य क्षेत्रम् प्रकाशते ॥५१॥
manasa: bAhyam Arambham Antaram ca lunAti ya: |
samam vaitRSNya-dAtreNa tasya kSetram prakAzate ||51||
.
manasa:
of manas.Mind
bAhyam Arambham Antaram ca
outside its process & inside too
lunAti ya:
curring.off, the one who
samam x
vaitRSNya-dAtreNa
x
tasya kSetram
for him the Field
prakAzate
x
.
~vlm.51. He who mows down at once the growing grass of his internal and external appetites, from the field of his heart, by the means of the scythe of insouciance, gets it prepared for reception of the seeds of Divine knowledge.
~sv. First turn away from worldliness, then resort to satsanga, enquire into the truth of the scriptures and cultivate disinterestedness in pleasure and you will attain the supreme truth.
x52|o/
जगत्त्वम् अज्ञ.सम्बुद्धम् ज्ञो विदn.n_aसd_eव यत् ।
सति_इव तत्र स्फुरति तद्_अनभ्यास-जृम्भितम् ॥५२॥
jagattvam ajJa.sambuddham jJo vidan* asad_eva yat |
sati_iva tatra sphurati tat_anabhyAsa-jRmbhitam ||52||
.
jagattvam
the condition of the world
ajJa.sambuddham
realized by the unKnowing
jJo
a Knower
vidannasadeva
knowing as quite unreal
yat
what is
sati_iva
as.if in reality
tatra sphurati
there sparkling is
tat_anabhyAsa-jRmbhitam
that effortless expansion
.
~vlm.52. Ignorant people take the world for a reality, and wise men also conduct themselves under this supposition though they are well aware of its unreality; and this owing to their neglect of practicing what they are taught to believe. (The wise and foolish are in the same footing, by equally unwise conduct in life).
~sv. First turn away from worldliness, then resort to satsanga, enquire into the truth of the scriptures and cultivate disinterestedness in pleasure and you will attain the supreme truth.
x53|o/
संसार-निर्वेद-दशाम् उपेत्य
सत्.संगमम् शास्त्रम् उपेत्य तेन ।
शास्त्र-अर्थ-भावेन निरस्य भोगान्
वैतृष्ण्य-दार्ढयात् परमार्थम् एति ॥५३॥
saMsAra-nirveda-dazAm upetya
sat.saMgamam zAstram upetya tena |
zAstra-artha-bhAvena nirasya bhogAn
vaitRSNya-dArDhayAt paramArtham eti ||53||
.
saMsAra-nirveda-dazAm
to the saMsAra-nirveda-stage.of.life
upetya
approached/commenced
sat.saMgamam zAstram
x
upetya
approached/commenced
tena
x +
zAstra-artha-bhAvena nirasya bhogAn
x
vaitRSNya-dArDhayAt_paramArtham eti
x
.
~vlm.53. The sum of the whole is that, it is the resignation of the world which leads men to the society of sages and study of the scriptures; and then by reliance in the holy precepts, one abandons his worldliness, and at last his firm dislike of the temporal, leads him to seek his spiritual bliss.
~sv. First turn away from worldliness, then resort to satsanga, enquire into the truth of the scriptures and cultivate disinterestedness in pleasure and you will attain the supreme truth.
#nirveda
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
+++
++
+
Comments and suggestions
are welcome at
Please begin the Subject line with the relevant sarga/canto Number, e.g. "re: y5084".
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The complete YVFiles,
including the Concordant Glossary, and every Sarga/Canto,
in their most recent update,
can be downloaded at:
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oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
DAILY READINGS tu 27 March
fm5038 2.mr27 A PROBLEM IN NETHERWORLD
fm7048 3.mr27-28 yogic Worship .z40
https://www.dropbox.com/s/0uro029f4vcsyv4/fm7048%203.mr27-28%20yogic%20Worship%20.z40.docx?dl=0
fm3001 1.mr26-27 utpatti.ORIGIN .z48
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चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात् स मनो_ भवेत् ।
saMkalpAt sa mana:_ bhavet |
बुद्धि: चित्तम् अहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
सर्ग ७.४७
वसिष्ठ उवाच ।
संसार-भार-सुश्रान्तः संकतेषु लुठत्_तनुः ।
यो_अभिवाञ्छति विश्रान्तिम् तस्य क्रमम् इमम् शृणु ॥७।४७।१॥
पूर्वम् विवेक-कणिका यदा स्व.हृदि जायते ।
संसार-निर्वेद-मयी कारणाद्_वा_अप्य्_अकारणात् ॥२॥
तदा श्रयन्ति सच्.छायान्_साधुत्व-सुचि-शालिनः ।
अध्व-श्रम-हरांस्_ताप-तप्ता मार्ग-तरून्_इव ॥३॥
दूरे परिहरत्य्_अज्ञान्यज्ञ-यूपान् इव_अध्व.गः ।
स्नान-दान-तपो~यज्ञान् करोति विबुध-अनुगः ॥४॥
पेशलम् च_अनुरूपम् च व्यवहारम् अकृत्रिमम् ।
लोक्यम् आह्लादनम् धत्ते चन्द्र.बिम्बम् इव_अमृतम् ॥५॥
परप्रज्ञ-अनुगो भव्यः परार्थ-परिपूरकः ।
पवित्र-कर्म-रसिकः को_ऽपि सौम्यः प्रवर्तते ॥६॥
नवनीत-स्थली_इव_अच्छा मृद्वी मनोहरा ।
जनम् सुखयति स्वाद्वी तदीया नव-संगतिः ॥७॥
शीतलानि पवित्राणि चरितानि विवेकिनः ।
इन्दोर्_इव_अंशु-जालानि जनम् शीतलयन्त्य्_अलम् ॥८॥
न तथा_उद्यान-खण्डेषु पुष्प-प्रकर-हारिषु ।
विश्राम्यते वीत-भयम् यथा साधु-समागमे ॥९॥
मन्दाकिनी-पयांसि_इव संगतानि विवेकिनाम् ।
प्रक्षालयन्ति पापानि प्रयच्छन्ति विशुद्धताम् ॥१०॥
विवेकिषु विरक्तेषु संसार-उत्तरण-अर्थिषु ।
जनः शीतलताम् एति हिम-हार-गृहेष्व्_इव ॥११॥
ननु न_अमरता_उदारा या विवेकिनि विद्यते ।
सुर-गन्धर्व-कन्यासु मानवीषु न विद्यते ॥१२॥
प्रज्ञा प्रसादम् आयाति क्रमाद्_उचित-कर्मणः ।
अन्तः.करोति शास्त्र.अर्थम् अर्थम् मुकुर-भूर्_इव ॥१३॥
सत्-प्रज्ञ-उन्नतिम् आयाति शास्त्र.अर्थ-रस-शालिनी ।
विवेकिनि विलासेन कदल_इव महावने ॥१४॥
अन्तर्_एव_अनुभवति सर्व.अर्थान्_प्रति.बिम्बतान् ।
आदर्शवद्_अशेषेण प्रज्ञानैर्_मल्य-शालिनी ॥१५॥
साधु.संगम-शुद्ध.आत्मा शास्त्र.अर्थ-परिमर्जितः ।
प्राज्ञो भात्य्_उद्धृतम् वह्नेर्_अग्नि-शौचम् इव_अम्शुकम् ॥१६॥
कचत् काञ्चन-कान्तेन विमल-आलोक-कारिणा ।
भुवनम् भास्करेण_इव भाति साधुः स्व.तेजसा ॥१७॥
सम्यग्.ज्ञानम् समुच्छूनम् सदा_एव_उज्झित-वासनम् ।
ध्यानम् भवति निर्वाणम् आनन्द-पदम् आगतम् ॥१८॥
क्रमात् सज्जनताम् एत्य शास्त्रार्थ-भर-भावितः ।
भाति भोग-अनघः.कुर्वन्_पञ्जराद्_इव निर्गतः ॥१९॥
भोग-अभिगम-दौर्भाग्यम् दिन-अनुदिनम् उज्झता ।
तेन तत्_कुलम् आभाति ताराचक्रम् इव_इन्दुता ॥२०॥
अभोग-कृपणा क्व_अपि न च_एव_अस्य प्रवर्तते ।
मुखे कान्तिर्_अ.पूर्वा_इव चन्द्रे राहुम् ऋते यथा ॥२१॥
तृणी.कृत-त्रि.जगताम् महताम् अभिधेयताम् ।
स* याति कल्प-विटपीम् नभसि_इव दिव-ओकसाम् ॥२२॥
भोगानाम् द्वेषणेन_अन्तर्_लज्जमानो मनस्य्_अपि ।
भोगानाम् अप्य्_अ.संपत्त्या परमम् परितुष्यति ॥२३॥
स्वा* एव_उपहसत्य्_अन्तस्_तरुणीस्_तरल-क्रियाः ।
खेद-स्मेर-मुखो जातीर्_जाति-स्मर इव_आधमः ॥२४॥
अथ तम् द्रष्टुम् आयान्ति सौहार्देन_एव साधवः ।
भूमाव्_इव_उदितम् चन्द्रम् विस्मय-उत्फल्ल-लोचनाः ॥२५॥
नित्य-अन्.आदृत-भोगो_असौ ततो_अप्य्_उचितया धिया ।
प्राप्तम् अप्य्_उचित-आरम्भम् भोगम् न बहु-मन्यते ॥२६॥
पूर्वम् संसृति-वैरस्यम् अन्तर्_एव_ उदित-आत्मनः ।
जायते जीर्ण-जाड्यस्य पाकाद्_इव शरत्.तरोः ॥२७॥
ततः सज्.जन-सम्.पर्कम् उदर्क-श्रेयसे स्वयम् ।
करोति स्वस्थता-गृध्नुर्_भिषगाश्रयणम् यथा ॥२८॥
तेन_उदार-मतिर्_भूत्वा शास्त्र-अर्थेषु निमज्जति ।
महान्_महाप्रसन्नेषु सरःस्विव महागजः ॥२९॥
सज्.जनो हि समुत्तार्य विपद्भ्यो निकट-स्थितम् ।
नियोजयति संपत्सु स्व.आलोकेष्व्_इव भास्करः ॥३०॥
परवादान्_अविरतिः पूर्वम् एव प्रवर्तते ।
विवेकिनो निज-अर्थेषु संतोषश्_च_उप.जायते ॥३१॥
पर-स्वादान्_अ.विरतः संतोष-अमृत-निर्भरः ।
विवेकी क्रमशः स्व.अर्थान्_अप्य्_उपेक्षितुम् इच्छति ॥३२॥
ददाति कण-पिण्याक-शाक-आद्य्_अपि हि याचते ।
तेनैव_अभ्यास.योगेन स्वमांसानि ददात्य्_असौ ॥३३॥
नूनम् विलय-चित्तानाम् विवेकम् अनुधावताम् ।
मौर्ख्यम् रघुत्वम् आयाति धावताम् इव गोष्पदम् ॥३४॥
परार्थ-दान-विरतिम् पूर्वम् अभ्यस्य यत्नतः ।
आहर्तव्या विवेकेन ततः स्वार्थेष्व्_अ-रक्तता ॥३५॥
ततो भोग-निरासेन सह स्व.अर्थ-निराकृतिः ।
परमायै सु.विश्रान्त्यै क्रियते कृतिभिः क्रमात् ॥३६॥
न तादृशम् जगत्य्_अस्मिन् दुःखम् नरक-कोटिषु ।
यादृशम् यावद्_आयुष्कम् अर्थ-उपार्जन-शासनम् ॥३७॥
आसने शयने याने गमने रमणे जने ।
आधि-चिन्तापरा* एव ननु मूढा विदन्तु ताम् ॥३८॥
नन्व्_अर्था* वितत-अन्.अर्थाः सम्पदः संतत-आपदः ।
भोगा भव-महारोगा विपरीतेन भाविताः ॥३९॥
तावन्_न_आयाति वैरस्यम् चिन्ताविषय-जृम्भणैः ।
यावद्_अर्थमहानर्थो न कदर्थ-अर्थम् अर्थ्यते ॥४०॥
अनुत्तम-सुखम् यस्मै चिराय परिरोचते ।
जगत्-तृण-शिखादृष्ट्या सो_ऽर्थम् पश्यतु शाम्यतु ॥४१॥
भूरि-भाव-विकाराणाम् जरा-मरण-कर्मनम् ।
दैन्य-दौरत्म्य-दाहानाम् अर्थः स.अर्थ* इति स्मृतः ॥४२॥
अस्मिञ्_जगति जन्तूनाम् जरामरण-शलिनाम् ।
अ-जरामरणम् कर्तुम् संतोषो_ऽस्ति रसायनम् ॥४३॥
अ.सन्तो नन्दन-उद्यानम् इन्दुर्_अप्सरसः स्मृताः ।
इत्य्_एकतः समुदितम् संतोष-अमृतम् एकतः ॥४४॥
सरसः प्रवृषा_इव_अन्तः संतोषेण_एव पूर्णता ।
गम्भीराम् शीतलाम् हृद्याम् प्रसन्नाम् रस-शालिनीम् ॥४५॥
साधुर्_ओजस्विताम् एत्य संतोषेण_एव राजते ।
सु.पुष्पित-वन-आकारो वसन्तेन_इव पादपः ॥४६॥
पाद-पीठ-परामर्श-पिष्ट-कीटवद्_ईहते ।
दीन-प्रकृतिर्_अर्थ-अर्थी दुःखाद्_दुःख-अन्तरम् व्रजेत् ॥४७॥
कल्लोल-विकलाः क्षुब्ध-समुद्र-पतिता* इव ।
न_अप्नुवन्ति स्थितिम् स्वस्थाम् विकृत-आकृतयो_ऽर्थिनः ॥४८॥
सम्पदः प्रसदाश्_चैव तरङ्ग-उत्तुङ्ग-भङ्गुराः ।
कस्तास्व्_अहि-फण-च्.छत्र-च्.छायासु रमते बुधः ॥४९॥
अर्थ-उपार्जन-रक्षाणाम् जानन्.न्_अपि कद्.अर्थनाम् ।
यः करोति स्पृहाम् मूढो नृ.पशुम् तम् न संस्पृशेत् ॥५०॥
मनसो बाह्यम् आरम्भम् आन्तरम् च लुनाति यः ।
समम् वैतृष्ण्य-दात्रेण तस्य क्षेत्रम् प्रकाशते ॥५१॥
जगत्त्वम् अज्ञ.सम्बुद्धम् ज्ञो विदन्.न्_असद्_एव यत् ।
सति_इव तत्र स्फुरति तद्_अनभ्यास-जृम्भितम् ॥५२॥
संसार-निर्वेद-दशाम् उपेत्य
सत्.संगमम् शास्त्रम् उपेत्य तेन ।
शास्त्र-अर्थ-भावेन निरस्य भोगान्
वैतृष्ण्य-दार्ढयात् परमार्थम् एति ॥५३॥
॥