fm1030 1.fb17 rAma's Questions .z27
jivadas
DAILY READINGS mn 18 February, 2019
fm5013 2.fb16..19 HOW TO I/ENQUIRE .z117
fm7025 3.fb18 vAsanA, self, and Self .z28
fm1031 1.fb18 rAma's Last Complaint .z27
fm1030 1.fb17 rAma's Questions .z27
https://www.dropbox.com/s/82haeys4661nw7w/fm1030%201.fb15%20rAma%27s%20Questions%20.z27.docx?dl=0
jd: fm1030-33 are mokSopaye Cantos.
oॐm
Râma's Questions
Râma said—
x01
एवम् अभ्युत्थित~अनर्थ-शत.संकट-कोटरे ।
जगत्_आलोक्य निर्मग्नम् मनः_मनन-कर्दमे ॥१।३०।१॥
evam abhyutthita~anartha-zata.saMkaTa-koTare |
jagat_Alokya nirmagnam mana:_manana-kardame ||1|30|1||
.
evam abhyutthita~anartha-zata.saMkaTa-koTare |
jagat_Alokya nirmagnam x
mana:_manana-kardame - x
.
for me
the disappointments coming in this narrow cave the world
come by the hundredfold
and I am sunk deep in the mud of thought
.
~vlm.p.1 rAma speaking:—Seeing the world swallowed up in the abyss of hundreds of rising dangers and difficulties, my mind is immersed in a mire of anxieties.
y02
मनः मे भ्रमति_इव_इदम् सम्भ्रमः_च_उपजायते ।
गात्राणि परिकल्पन्ते पत्राणि_इव जरत् तरोः ॥१।३०।२॥
mana: me bhramati_iva_idam sambhrama:_ca_upajAyate |
gAtrANi parikalpante patrANi_iva jarat taro: ||1|30|2||
.
mana: me bhramati_iva_idam x
sambhrama:_ca_upajAyate |
gAtrANi parikalpante x
patrANi_iva jarat taro: - x
.
when I ponder these things
my mind
becomes bewildered
&
my limbs
shiver and tremble like dry leaves on a dying tree
.
~vlm.p.2 My mind wanders everywhere and I am struck with fear at everything. My limbs shake with fear like the leaves of a withered tree.
x
xx1.12.1 02 03
z03
अन्-आप्त~उत्तम-संतोष-धैर्य~उत्सङ्ग~आकुला मतिः ।
शून्य~आस्पदा बिभेति_इह बाला_इव_अल्प-बल.ईश्वरा ॥१।३०।३॥
an-Apta~uttama-saMtoSa-dhairya~utsaGga~AkulA mati: |
zUnya~AspadA bibheti_iha bAlA_iva_alpa-bala.IzvarA ||1|30|3||
.
an-Apta~uttama-saMtoSa-dhairya~utsaGga~AkulA mati: |
zUnya~AspadA bibheti_iha x
bAlA_iva_alpa-bala.IzvarA - x
.
our thoughts cannot attain perfect contentment,
firm security
:
they're like a young bride in her new home,
with a puny young husband.
~vlm. My mind is bewildered by impatience for its want of true contentment, just as a young woman is afraid in a desert for want of the company of her strong handed husband.
~vlm.p.3 My mind is bewildered by impatience for its lack of true contentment, just as a young woman alone in a desert is afraid without her strong handed husband.
x04
विकल्पेभ्यः_लुठन्ति_एताः च_अन्तःकरण-वृत्तयः ।
श्वभ्रेभ्य* इव सारङ्गाः तुच्छ~आलम्ब-विडम्बिताः ॥१।३०।४॥
vikalpebhya:_luThanti_etA: ca_anta:karaNa-vRttaya: |
zvabhrebhya* iva sAraGgA: tuccha~Alamba-viDambitA: ||1|30|4||
.
vikalpebhya:_luThanti_etA: ca_anta:karaNa-vRttaya: |
zvabhrebhya* iva sAraGgA: tuccha~Alamba-viDambitA: - x
.
we're overwhelmed by the ideas of our Inner-Doer
:
as a deer
falls
in a pit
that's covered with dry grass and autumn leaves
.
~vlm.p.4 The thoughts of my mind are entangled in my desire for worldly enjoyments, like stags caught in a pit covered with grass.
y05
अ-विवेक~आस्पदा* भ्रष्टाः कष्टे रूढा* न सत्-पदे ।
अन्ध-कूपम् इव_आपन्ना* वराकाः_चक्षुःआदयः ॥१।३०।५॥
a-viveka~AspadA* bhraSTA: x
kaSTe rUDhA* na sat-pade |
andha-kUpam iva_ApannA* x
varAkA:_cakSu:Adaya: ||1|30|5||
.
sunk in our nonDiscernment
fallen into misery
not having risen to reality
we've fallen in a blinding well
our eyes are covered with its mud
.
~vlm.p.5 The senses of an unreasonable man are always running astray to the wrong and never turning to the right way. The eyes of a blind man lead him to fall into a pit.
x
xx04 05 06
z06
न_अवस्थितिम् उपायाति न च याति यथा_ईप्सितम् ।
चिन्ता जीव~ईश्वर~आयत्ता कान्ता_इव प्रिय-सद्मनि ॥१।३०।६॥
na_avasthitim upAyAti na ca yAti yathA_Ipsitam |
cintA jIva~Izvara~AyattA kAntA_iva priya-sadmani ||1|30|6||
.
she
finds no permanence
:
things do not happen to her taste
.
Lady cintA.Concern
frets
but wholly depends upon her lord, the Living.jIva
.
~vlm.p.6 Human thoughts are linked to the animal soul like consorts to their lords. They can neither sit idly nor ramble at liberty, but must remain as wives under the control of their husbands.
~vlm. Human thoughts are linked to the animal soul as consorts to their lords.
They can neither sit idle nor ramble at liberty,
but must remain as wives under the control of their husbands.
x07
जर्जरी.कृत्य-वस्तूनि त्यजन्ती बिभ्रती तथा ।
मार्गशिर्ष~अन्त-वल्ली_इव धृतिः_विधुरताम् गता ॥१।३०।७॥
jarjarI.kRtya-vastUni tyajantI bibhratI tathA |
mArgazirSa~anta-vallI_iva dhRti:_vidhuratAm gatA ||1|30|7||
.
whatever we do in old age
grasping or loosing
we're a flower on an autumn vine
slipping from the safety of a tree
in shriveling death
.
~vlm.p.7 My patience is almost worn out, like that of a vine under winter frost. It is decayed and neither lives nor perishes at once.
y08
अपहस्तित-सर्व.अर्थम् अन्-अवस्थितिः_आस्थिता ।
गृहीत्वा_उत्सृज्य च_आत्मानम् भव-स्थितिः_अवस्थिता ॥१।३०।८॥
apahastita-sarva.artham an-avasthiti:_AsthitA |
gRhItvA_utsRjya ca_AtmAnam bhava-sthiti:_avasthitA ||1|30|8||
.
apahastita-sarva.artham x
an-avasthiti:_AsthitA |
gRhItvA_utsRjya ca_AtmAnam x
bhava-sthiti:_avasthitA - x
.
I
have surrendered everything,
have rejected every interest
:
grasping or loosing,
I remain settled in an unsettled self.
sv. I have given up everything,
but I have not established myself in wisdom;
hence I am partly caught and partly freed.
~vlm.p.8 Our minds are partly settled on worldly things and partly fixed on their Giver. This divided state of the mind is called its half-waking condition.
x
xx
07 08 09
z09
चलित~अचलितेन_अन्तर् अवष्टम्भेन मे मतिः ।
दरिद्रा छिन्न-वृक्षस्य मूलेन_इव विडम्ब्यते ॥१।३०।९॥
calita~acalitena_antar avaSTambhena me mati: |
daridrA chinna-vRkSasya mUlena_iva viDambyate ||1|30|9||
.
calita~acalitena_antar x
avaSTambhena me mati: |
daridrA chinna-vRkSasya x
mUlena_iva viDambyate - x
.
my thoughts are all a seething flux
of non-Discernment
.
I see a robber lurking in the dark
.
but when I look again
he is a tree
.
~vlm.p.9 My mind is in a state of suspense, being unable to ascertain the real nature of my soul. I am like one in the dark who sees a tree stump in the distance and is deceived to think it a human figure.
x10
चेतः_चञ्चलम् आभोगि भुवन~अन्तर्-विहारि च ।
न सम्भ्रमम् जहाति_इदम् स्व.विमानम् इव_अमराः ॥१।३०।१०॥
ceta:_caJcalam Abhogi bhuvana~antar-vihAri ca |
na sambhramam jahAti_idam sva.vimAnam iva_amarA: ||1|30|10||
.
ceta:_caJcalam Abhogi x
bhuvana~antar-vihAri ca |
na sambhramam jahAti_idam x
sva.vimAnam iva_amarA: - x
.
my fickle understanding plays here in the garden of this world
in love with its own recklessness
as the gods love their flying cars
.
~vlm.10. Our minds are naturally fickle and wandering all about the earth. They cannot forsake their restlessness, as the vital airs cannot subsist without their motion.
y11
अतः_अतुच्छम् अन्.आयासम् अन्.उपाधि गत-भ्रह्मम् ।
किम् तत्-स्थिति-पदम् साधो यत्र शोकः_न विद्यते ॥१।३०।११॥
ata:_atuccham an.AyAsam an.upAdhi gata-bhrahmam |
kim tat-sthiti-padam sAdho yatra zoka:_na vidyate ||1|30|11||
.
ata: x
a.tuccham x
an.AyAsam x
an.upAdhi x
gata-bhrahmam |
kim tat-sthiti-padam x
sAdho x
yatra zoka:_na vidyate - x
.
so
tell me
what is that great state like no other
delusion-free
that effortless, that perfect state where a person does not know grief
?
~vwv. ... that place of permanance, not wretched, not troublesome, without limitation, and free from delusion, where sorrow does not exist?
~vlm. ... that state of life which is dignified above others, which is unassociated with the troubles (incident to birth and death), unqualified by the conditions of humanity, and apart from errors, and wherein griefs are unknown.
~sv. ... that attitude that enables one not to be influenced by various kinds of activities and experiences?
x
xx10 11 12
z12
सर्व~आरम्भ-समारूढाः सु.जना* जनक.आदयः ।
व्यवहार-परा* एव कथम् उत्तमताम् गताः ॥१।३०।१२॥
sarva~Arambha-samArUDhA: su.janA* janaka.Adaya: |
vyavahAra-parA* eva katham uttamatAm gatA: ||1|30|12||
.
sarva~Arambha-samArUDhA: x
su.janA* janaka.Adaya: |
vyavahAra-parA* eva x
katham uttamatAm gatA: - x
.
good people like King janaka the Populous
people like him
how do they carry.on their business while seeking the Highest
?
~vlm. ... good men who are conspicuous for their ceremonious acts,
and distinguished for their good conduct...
x13
लग्नेन_अपि किल_अङ्गेषु बहुधा बहु-मानद ।
कथम् संसार-पङ्केन पुमान् इह न लिप्यते ॥१।३०।१३॥
lagnena_api kila_aGgeSu bahudhA bahu-mAnada |
katham saMsAra-paGkena pumAn iha na lipyate ||1|30|13||
.
lagnena_api kila_aGgeSu x
bahudhA bahu-mAnada |
katham saMsAra-paGkena x
pumAn iha na lipyate - x
.
when filth clings to his limbs,
all.honorable sir,
how is a man not stained by this saMsAric world?
~vlm.p.13. O source of my honor, how can a man be cleansed who has smeared the dirt of worldliness all over his body?
y14
काम् दृष्टिम् समुपाश्रित्य भवन्तः_वीत-कल्मषाः ।
महान्तः_विचरन्ति_इह जिवन्.मुक्ता* महाशयाः ॥१।३०।१४॥
kAm dRSTim samupAzritya bhavanta:_vIta-kalmaSA: |
mahAnta:_vicaranti_iha jivan.muktA* mahAzayA: ||1|30|14||
.
what teaching have you taken to
—
you gentlemen
free of the stain of wickedness
you Enquirers
Living-Free
Oceans of Wisdom
?
~vlm.p.14 Tell me what is the knowledge by which the serpents of worldliness can be freed from their worldly crookedness and become straight in their conduct?
x
xx13 14 15
z15
लोभयन्तः_भायाय_एव विषयाभोग-भोगिनः ।
भङ्गुर~आकार-विभवाः कथम् आयान्ति भव्यताम् ॥१।३०।१५॥
lobhayanta:_bhAyAya_eva viSayAbhoga-bhogina: |
bhaGgura~AkAra-vibhavA: katham AyAnti bhavyatAm ||1|30|15||
.
it is the sense-objects that are the Serpent's bitter sting
.
how do you people get free from this fear of stinging
?
could it ever be
?
~vlm.p.15 Tell me how the foulness of my heart, soiled by errors and tainted with evils, like a lake disturbed by elephants and polluted with dirt, can regain its clarity?
x16
मोह-मातङ्ग-मृदिता कलङ्क-कलित.अन्तरा ।
moha-mAtaGga-mRditA kalaGka-kalita.antarA |
परम् प्रसादम् आयाति शेमुषी-सरसी कथम् ॥१।३०।१६॥
param prasAdam AyAti zemuSI-sarasI katham ||1|30|16||
.
moha.Delusion-mAtaGga.elephant-mRdita.rubbed/crushed-A x
kalaGka.stain/blame-kalita.impelled/calculated-antarA-within |
param prasAdam AyAti - coming to perfect grace -
zemuSI.understanding/intention-sarasI.lake\passionate - katham - how
.
a madly muddied elephant driven by wickedness
:
how does it come to the Supreme Grace
you rivers of understanding
?
~vlm.p.16 How is it possible for someone engaged in worldly affairs to be untainted with its blemishes and remain as pure and intact as a drop of water on a lotus leaf?
y17
संसार* एव निवहे जनः_व्यवहरन्_अपि ।
न बन्धम् कथम् आप्नोति पद्म-पन्ने पयः_यथा ॥१।३०।१७॥
saMsAra* eva nivahe jana:_vyavaharan_api |
na bandham katham Apnoti padma-panne paya:_yathA ||1|30|17||
.
saMsAra* eva nivahe x
jana:_vyavaharan_api |
na bandham katham Apnoti x
padma-panne paya:_yathA - x
.
how can we saMsarI.s, dwelling here in this world, this saMsAra
escape its bondage
?
a lotus in a pond can't help getting wet
!
~vlm.p.17 How can one attain excellence by dealing with others as with himself, and regarding others’ property to be like straw, and remaining aloof from love?
x
xx16 17 18
z18
आत्मवत् तृणवत्_च_इदम् सकलम् कलयन् जनः ।
कथम् उत्तमताम् एति मनःमन्मथम् अस्पृशन् ॥१।३०।१८॥
Atmavat tRNavat_ca_idam sakalam kalayan jana: |
katham uttamatAm eti mana:manmatham aspRzan ||1|30|18||
.
Atmavat tRNavat_ca_idam x
sakalam kalayan jana: |
katham uttamatAm eti x
mana:manmatham aspRzan - x
.
whether it is the Self or leaves of grass on which a person thinks
how does one reach the Ultimate
which the Mind's fancies cannot touch
?
~vlm.p.18 Who is that great man that has crossed the great ocean of the world, whose exemplary conduct exempts one from misery?
x19
कम् महा-पुरुषम् पारम् उपायातम् महोदधेः ।
आचारेण_अनु.संस्मृत्य जनः_याति न दुःखिताम् ॥१।३०।१९॥
kam mahA-puruSam pAram upAyAtam mahodadhe: |
AcAreNa_anu.saMsmRtya jana:_yAti na du:khitAm ||1|30|19||
.
kam mahA-puruSam pAram x
upAyAtam mahodadhe: |
AcAreNa_anu.saMsmRtya x
jana:_yAti na du:khitAm - x
.
what is the teaching that you know
that's taught by the Supreme
and once I hear it I shall not again fall into this mudhole of misery
?
~vlm.p.19 What is the best of things that ought to be pursued, and what fruit is worth obtaining? Which is the best course of life in this inconsistent world?
y20
किम् तत् स्यात्_उचितम् श्रेयः किम् तत् स्यात्_उचितम् फलम् ।
वर्तितव्यम् च संसारे कथम् नाम_असमञ्जसे ॥१।३०।२०॥
.
kim tat syAt_ucitam zreya: x
kim tat syAt_ucitam phalam |
vartitavyam ca saMsAre x
katham nAma_asamaJjase - x
.
what would that be which we know as fortunate
?
what would that be which we know as fruit
?
&
just exactly how do we proceed properly in this saMsAra
?
~vwv. What may that be which is the proper virtue?
What may that be which is the proper result?
How indeed should one remain in this absurd worldly life?
~vlm.p.20 Tell me how I can have knowledge of past and future events of the world, and the nature of the unsteady works of its Creator.
x
xx19 20 21
z21
तत्त्वम् कथय मे किम्.चित् येन_अस्य जगतः प्रभो ।
वेद्मि पूर्व.अपरम् धातुः चेष्टितस्य_अन्~अवस्थितेः ॥१।३०।२१॥
tattvam kathaya me kim.cit yena_asya jagata: prabho |
vedmi pUrva.aparam dhAtu: ceSTitasya_an~avasthite: ||1|30|21||
.
tattvam kathaya me kim.cit x
yena_asya jagata: prabho |
vedmi pUrva.aparam dhAtu: x
ceSTitasya_an~avasthite: - x
.
teach me something of the Thatness
Sir
that lies at the root of all the past and future tremulous instabilities
of this world
.
~vlm.p.21 Do so, that my mind which is like the moon in the sky of my heart may be cleared of its impurities.
x22
हृदय.आकाश-शशिनः_चेतसः_मल-मार्जनम् ।
यथा मे जायते ब्रह्मन्_तथा निर्विघ्नम् आचर ॥१।३०।२२॥
hRdaya.AkAza-zazina:_cetasa:_mala-mArjanam |
yathA me jAyate brahman_tathA nirvighnam Acara ||1|30|22||
.
hRdaya.AkAza-zazina: x
cetasa:_mala-mArjanam |
yathA me jAyate brahman x
tathA nirvighnam Acara - x
.
O
brAhmaNa
how do I cleanse my Affections of their impurity
?
how do I see the full moon rise in the Heart's sky
?
~vlm.p.22 Tell me what is most delectable to the mind, and what is the most abominable, and how this fickle and inconstant mind may become fixed like a rock.
y23
किम् इह स्यात्_उपादेयम् किम्.वा हेयम् अथ_इतरत् ।
कथम् विश्रान्तिम् आयातु चेतः_चपलम् अद्रिवत् ॥१।३०।२३॥
kim iha syAt_upAdeyam kim.vA heyam atha_itarat |
katham vizrAntim AyAtu ceta:_capalam adrivat ||1|30|23||
.
should I do this
should I not do that
?
what's right
&
what's wrong
?
what other alternative synthesis
?
I would rather rest like a mountain
.
~vlm.p.23 Tell me what is that holy charm that can remove this choleric pain of worldliness attended with numberless troubles?
x
xx22 23 24
z24
केन पावन मन्त्रेण दुःसंसृति-विषूचिका ।
शाम्यति_इयम् अनायासम् आयास-शत-कारिणी ॥१।३०।२४॥
.
kena pAvana‑mantreNa x
du:saMsRti-viSUcikA |
zAmyati_iyam anAyAsam x
AyAsa-zata-kAriNI - x
.
by means of what Holy mantra can
this saMsAra
this horrid pest of a plague
—
how can it, sirs, be comfortably brought to peace
?
~vlm.p.24 Tell me how can I entertain the blossoms of the tree of heavenly happiness within my heart that sheds the coolness of full moonbeams.
x25
कथम् शीतलताम् अन्तर् आनन्द-तरु-मञ्जरीम् ।
पूर्ण-चन्द्र* इव_अक्षीणाम् भृशम् आसादयामि_अहम् ॥१।३०।२५॥
katham zItalatAm antar Ananda-taru-maJjarIm |
pUrNa-candra* iva_akSINAm bhRzam AsAdayAmi_aham ||1|30|25||
.
katham zItalatAm antar x
Ananda-taru-maJjarIm |
pUrNa-candra* iva_akSINAm x
bhRzam AsAdayAmi_aham - x
.
how
do I find coolness within
shaded by the Happiness.Tree
its flowers like the harvest moon
?
teach me how I may settle there
.
~vlm.p.25 O you good men who are present here and learned in divine knowledge, teach me so that I may obtain the fullness of my heart and may not come to grief and sorrow anymore.
y26
प्राप्यान्तः पूर्णताम् पूर्णः न शोचामि यथा पुनः ।
सन्तः_भवन्तः_तत्त्व.ज्ञाः तथा_इह_उपदिशन्तु माम् ॥१।३०।२६॥
prApyAnta: pUrNatAm pUrNa: na zocAmi yathA puna: |
santa:_bhavanta:_tattva.jJA: tathA_iha_upadizantu mAm ||1|30|26||
.
prApyAnta: pUrNatAm pUrNa: x
na zocAmi yathA puna: |
santa:_bhavanta:_tattva.jJA: x
tathA_iha_upadizantu mAm - x
.
how
within
do I become full of the Fulness so I never shall grieve again
?
let all you great saints and sages teach me the way
.
~vlm.p.26 My mind is devoid of that tranquility which results chiefly from holy happiness. My mind is perplexed with endless doubts that disturb my peace like dogs molest smaller animals in the desert.
x
xx
25 26 27
z27
अनुत्तम~आनन्द-पद-प्रधान=
विश्रान्ति-रिक्तम् सततम् महात्मन् ।
कत्_अर्थयन्ति_इह भृशम् विकल्पाः
श्वानः_वने देहम् इव_अल्प-जीवम् ॥१।३०।२७॥
anuttama~Ananda-pada-pradhAna=
vizrAnti-riktam satatam mahAtman |
kat_arthayanti_iha bhRzam vikalpA:
zvAna:_vane deham iva_alpa-jIvam ||1|30|27||
.
anuttama~Ananda-pada-pradhAna=vizrAnti-riktam x
satatam mahAtman |
kat_arthayanti_iha bhRzam vikalpA: - x -
zvAna:_vane deham iva_alpa-jIvam - x
.
but O, Great Soul, what use is all this babble
?
so long as I do not find that perfect state of rest
in unsurpassed Ananda.Joy
I
am like a starving house.dog lost in the forest
.
oॐm
ÂUUMmmmm....
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||1|30|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".
+
The complete YVFiles,
including the Concordant Glossary, and every Sarga/Canto,
in their most recent update,
can be downloaded at:
All YVFiles:
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh~Ia?dl=0
Concordant Glossary (CGl1405)
https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
+++
सर्ग १.३०
राम उवाच ।
एवम् अभ्युत्थित~अनर्थ-शत.संकट-कोटरे ।
जगत्_आलोक्य निर्मग्नम् मनः_मनन-कर्दमे ॥१।३०।१॥
मनः मे भ्रमति_इव_इदम् सम्भ्रमः_च_उपजायते ।
गात्राणि परिकल्पन्ते पत्राणि_इव जरत् तरोः ॥१।३०।२॥
अन्-आप्त~उत्तम-संतोष-धैर्य~उत्सङ्ग~आकुला मतिः ।
शून्य~आस्पदा बिभेति_इह बाला_इव_अल्प-बल.ईश्वरा ॥१।३०।३॥
विकल्पेभ्यः_लुठन्ति_एताः च_अन्तःकरण-वृत्तयः ।
श्वभ्रेभ्य* इव सारङ्गाः तुच्छ~आलम्ब-विडम्बिताः ॥१।३०।४॥
अ-विवेक~आस्पदा* भ्रष्टाः कष्टे रूढा* न सत्-पदे ।
अन्ध-कूपम् इव_आपन्ना* वराकाः_चक्षुःआदयः ॥१।३०।५॥
न_अवस्थितिम् उपायाति न च याति यथा_ईप्सितम् ।
चिन्ता जीव~ईश्वर~आयत्ता कान्ता_इव प्रिय-सद्मनि ॥१।३०।६॥
जर्जरी.कृत्य-वस्तूनि त्यजन्ती बिभ्रती तथा ।
मार्गशिर्ष~अन्त-वल्ली_इव धृतिः_विधुरताम् गता ॥१।३०।७॥
अपहस्तित-सर्व.अर्थम् अन्-अवस्थितिः_आस्थिता ।
गृहीत्वा_उत्सृज्य च_आत्मानम् भव-स्थितिः_अवस्थिता ॥१।३०।८॥
चलित~अचलितेन_अन्तर् अवष्टम्भेन मे मतिः ।
दरिद्रा छिन्न-वृक्षस्य मूलेन_इव विडम्ब्यते ॥१।३०।९॥
चेतः_चञ्चलम् आभोगि भुवन~अन्तर्-विहारि च ।
न सम्भ्रमम् जहाति_इदम् स्व.विमानम् इव_अमराः ॥१।३०।१०॥
अतः_अतुच्छम् अन्.आयासम् अन्.उपाधि गत-भ्रह्मम् ।
किम् तत्-स्थिति-पदम् साधो यत्र शोकः_न विद्यते ॥१।३०।११॥
सर्व~आरम्भ-समारूढाः सु.जना* जनक.आदयः ।
व्यवहार-परा* एव कथम् उत्तमताम् गताः ॥१।३०।१२॥
लग्नेन_अपि किल_अङ्गेषु बहुधा बहु-मानद ।
कथम् संसार-पङ्केन पुमान् इह न लिप्यते ॥१।३०।१३॥
काम् दृष्टिम् समुपाश्रित्य भवन्तः_वीत-कल्मषाः ।
महान्तः_विचरन्ति_इह जिवन्.मुक्ता* महाशयाः ॥१।३०।१४॥
लोभयन्तः_भायाय_एव विषयाभोग-भोगिनः ।
भङ्गुर~आकार-विभवाः कथम् आयान्ति भव्यताम् ॥१।३०।१५॥
मोह-मातङ्ग-मृदिता कलङ्क-कलित.अन्तरा ।
परम् प्रसादम् आयाति शेमुषी-सरसी कथम् ॥१।३०।१६॥
संसार* एव निवहे जनः_व्यवहरन्_अपि ।
न बन्धम् कथम् आप्नोति पद्म-पन्ने पयः_यथा ॥१।३०।१७॥
आत्मवत् तृणवत्_च_इदम् सकलम् कलयन् जनः ।
कथम् उत्तमताम् एति मनःमन्मथम् अस्पृशन् ॥१।३०।१८॥
कम् महा-पुरुषम् पारम् उपायातम् महोदधेः ।
आचारेण_अनु.संस्मृत्य जनः_याति न दुःखिताम् ॥१।३०।१९॥
किम् तत् स्यात्_उचितम् श्रेयः किम् तत् स्यात्_उचितम् फलम् ।
वर्तितव्यम् च संसारे कथम् नाम_असमञ्जसे ॥१।३०।२०॥
तत्त्वम् कथय मे किम्.चित् येन_अस्य जगतः प्रभो ।
वेद्मि पूर्व.अपरम् धातुः चेष्टितस्य_अन्~अवस्थितेः ॥१।३०।२१॥
हृदय.आकाश-शशिनः_चेतसः_मल-मार्जनम् ।
यथा मे जायते ब्रह्मन्_तथा निर्विघ्नम् आचर ॥१।३०।२२॥
किम् इह स्यात्_उपादेयम् किम्.वा हेयम् अथ_इतरत् ।
कथम् विश्रान्तिम् आयातु चेतः_चपलम् अद्रिवत् ॥१।३०।२३॥
केन पावन मन्त्रेण दुःसंसृति-विषूचिका ।
शाम्यति_इयम् अनायासम् आयास-शत-कारिणी ॥१।३०।२४॥
कथम् शीतलताम् अन्तर् आनन्द-तरु-मञ्जरीम् ।
पूर्ण-चन्द्र* इव_अक्षीणाम् भृशम् आसादयामि_अहम् ॥१।३०।२५॥
प्राप्यान्तः पूर्णताम् पूर्णः न शोचामि यथा पुनः ।
सन्तः_भवन्तः_तत्त्व.ज्ञाः तथा_इह_उपदिशन्तु माम् ॥१।३०।२६॥
अनुत्तम~आनन्द-पद-प्रधान=
विश्रान्ति-रिक्तम् सततम् महात्मन् ।
कत्_अर्थयन्ति_इह भृशम् विकल्पाः
श्वानः_वने देहम् इव_अल्प-जीवम् ॥१।३०।२७॥
॥
१०३१
fm1031 1.fb18 rAma's Last Complaint .z27
Jiva Das
FM1030 RÂMA'S QUESTIONS 1.FB17 .z27
https://www.dropbox.com/s/82haeys4661nw7w/fm1030%201.fb15%20rAma%27s%20Questions%20.z27.docx?dl=0
FM.1.1-FM.1.33 ||
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0
FM.1.30 RÂMA'S QUESTIONS 1.FB17
सर्ग १.३०
sarga 1.30
राम उवाच ।
rAma uvAca |
एवम् अभ्युत्थित.अनर्थ.शत.संकट.कोटरे ।
evam abhyutthita.anartha.zata.saMkaTa.koTare |
जगत्_आलोक्य निर्मग्नम् मनः_मनन.कर्दमे ॥१।३०।१॥
jagat_Alokya nirmagnam mana:_manana.kardame ||1|30|1||
मनः मे भ्रमति_इव_इदम् सम्भ्रमः_च_उपजायते ।
mana: me bhramati_iva_idam sambhrama:_ca_upajAyate |
गात्राणि परिकल्पन्ते पत्राणि_इव जरत् तरोः ॥१।३०।२॥
gAtrANi parikalpante patrANi_iva jarat taro: ||1|30|2||
अन्.आप्त.उत्तम.संतोष.धैर्य.उत्सङ्ग.आकुला मतिः ।
an.Apta.uttama.saMtoSa.dhairya.utsaGga.AkulA mati: |
शून्य.आस्पदा बिभेति_इह बाला_इव_अल्प.बल.ईश्वरा ॥१।३०।३॥
zUnya.AspadA bibheti_iha bAlA_iva_alpa.bala.IzvarA ||1|30|3||
विकल्पेभ्यः_लुठन्ति_एताः च_अन्तःकरण.वृत्तयः ।
vikalpebhya:_luThanti_etA: ca_anta:karaNa.vRttaya: |
श्वभ्रेभ्य* इव सारङ्गाः तुच्छ.आलम्ब.विडम्बिताः ॥१।३०।४॥
zvabhrebhya* iva sAraGgA: tuccha.Alamba.viDambitA: ||1|30|4||
अ.विवेक.आस्पदा* भ्रष्टाः कष्टे रूढा* न सत्.पदे ।
अन्ध.कूपम् इव_आपन्ना* वराकाः_चक्षुःआदयः ॥१।३०।५॥
a.viveka.AspadA* bhraSTA: kaSTe rUDhA* na sat.pade |
andha.kUpam iva_ApannA* varAkA:_cakSu:Adaya: ||1|30|5||
न_अवस्थितिम् उपायाति न च याति यथा_ईप्सितम् ।
na_avasthitim upAyAti na ca yAti yathA_Ipsitam |
चिन्ता जीव.ईश्वर.आयत्ता कान्ता_इव प्रिय.सद्मनि ॥१।३०।६॥
cintA jIva.Izvara.AyattA kAntA_iva priya.sadmani ||1|30|6||
जर्जरी.कृत्य.वस्तूनि त्यजन्ती बिभ्रती तथा ।
jarjarI.kRtya.vastUni tyajantI bibhratI tathA |
मार्गशिर्ष.अन्त.वल्ली_इव धृतिः_विधुरताम् गता ॥१।३०।७॥
mArgazirSa.anta.vallI_iva dhRti:_vidhuratAm gatA ||1|30|7||
अपहस्तित.सर्व.अर्थम् अन्.अवस्थितिः_आस्थिता ।
apahastita.sarva.artham an.avasthiti:_AsthitA |
गृहीत्वा_उत्सृज्य च_आत्मानम् भव.स्थितिः_अवस्थिता ॥१।३०।८॥
gRhItvA_utsRjya ca_AtmAnam bhava.sthiti:_avasthitA ||1|30|8||
चलित.अचलितेन_अन्तर् अवष्टम्भेन मे मतिः ।
calita.acalitena_antar avaSTambhena me mati: |
दरिद्रा छिन्न.वृक्षस्य मूलेन_इव विडम्ब्यते ॥१।३०।९॥
daridrA chinna.vRkSasya mUlena_iva viDambyate ||1|30|9||
चेतः_चञ्चलम् आभोगि भुवन.अन्तर्.विहारि च ।
न सम्भ्रमम् जहाति_इदम् स्व.विमानम् इव_अमराः ॥१।३०।१०॥
ceta:_caJcalam Abhogi bhuvana.antar.vihAri ca |
na sambhramam jahAti_idam sva.vimAnam iva_amarA: ||1|30|10||
अतः_अतुच्छम् अन्.आयासम् अन्.उपाधि गत.भ्रह्मम् ।
ata:_atuccham an.AyAsam an.upAdhi gata.bhrahmam |
किम् तत्.स्थिति.पदम् साधो यत्र शोकः_न विद्यते ॥१।३०।११॥
kim tat.sthiti.padam sAdho yatra zoka:_na vidyate ||1|30|11||
सर्व.आरम्भ.समारूढाः सु.जना* जनक.आदयः ।
sarva.Arambha.samArUDhA: su.janA* janaka.Adaya: |
व्यवहार.परा* एव कथम् उत्तमताम् गताः ॥१।३०।१२॥
vyavahAra.parA* eva katham uttamatAm gatA: ||1|30|12||
लग्नेन_अपि किल_अङ्गेषु बहुधा बहु.मानद ।
lagnena_api kila_aGgeSu bahudhA bahu.mAnada |
कथम् संसार.पङ्केन पुमान् इह न लिप्यते ॥१।३०।१३॥
katham saMsAra.paGkena pumAn iha na lipyate ||1|30|13||
काम् दृष्टिम् समुपाश्रित्य भवन्तः_वीत.कल्मषाः ।
kAm dRSTim samupAzritya bhavanta:_vIta.kalmaSA: |
महान्तः_विचरन्ति_इह जिवन्.मुक्ता* महाशयाः ॥१।३०।१४॥
mahAnta:_vicaranti_iha jivan.muktA* mahAzayA: ||1|30|14||
लोभयन्तः_भायाय_एव विषयाभोग.भोगिनः ।
lobhayanta:_bhAyAya_eva viSayAbhoga.bhogina: |
भङ्गुर.आकार.विभवाः कथम् आयान्ति भव्यताम् ॥१।३०।१५॥
bhaGgura.AkAra.vibhavA: katham AyAnti bhavyatAm ||1|30|15||
मोह.मातङ्ग.मृदिता कलङ्क.कलित.अन्तरा ।
moha.mAtaGga.mRditA kalaGka.kalita.antarA |
परम् प्रसादम् आयाति शेमुषी.सरसी कथम् ॥१।३०।१६॥
param prasAdam AyAti zemuSI.sarasI katham ||1|30|16||
संसार एव निवहे जनः_व्यवहरन्_अपि ।
saMsAra* eva nivahe jana:_vyavaharan_api |
न बन्धम् कथम् आप्नोति पद्म.पन्ने पयः_यथा ॥१।३०।१७॥
na bandham katham Apnoti padma.panne paya:_yathA ||1|30|17||
आत्मवत् तृणवत्_च_इदम् सकलम् कलयन् जनः ।
Atmavat tRNavat_ca_idam sakalam kalayan jana: |
कथम् उत्तमताम् एति मनःमन्मथम् अस्पृशन् ॥१।३०।१८॥
katham uttamatAm eti mana:manmatham aspRzan ||1|30|18||
कम् महा.पुरुषम् पारम् उपायातम् महोदधेः ।
kam mahA.puruSam pAram upAyAtam mahodadhe: |
आचारेण_अनु.संस्मृत्य जनः_याति न दुःखिताम् ॥१।३०।१९॥
AcAreNa_anu.saMsmRtya jana:_yAti na du:khitAm ||1|30|19||
किम् तत् स्यात्_उचितम् श्रेयः किम् तत् स्यात्_उचितम् फलम् ।
kim tat syAt_ucitam zreya: kim tat syAt_ucitam phalam |
वर्तितव्यम् च संसारे कथम् नाम_असमञ्जसे ॥१।३०।२०॥
vartitavyam ca saMsAre katham nAma_asamaJjase ||1|30|20||
तत्त्वम् कथय मे किम्.चित् येन_अस्य जगतः प्रभो ।
tattvam kathaya me kim.cit yena_asya jagata: prabho |
वेद्मि पूर्व.अपरम् धातुः चेष्टितस्य_अन्.अवस्थितेः ॥१।३०।२१॥
vedmi pUrva.aparam dhAtu: ceSTitasya_an.avasthite: ||1|30|21||
हृदय.आकाश.शशिनः_चेतसः_मल.मार्जनम् ।
hRdaya.AkAza.zazina:_cetasa:_mala.mArjanam |
यथा मे जायते ब्रह्मन्_तथा निर्विघ्नम् आचर ॥१।३०।२२॥
yathA me jAyate brahman_tathA nirvighnam Acara ||1|30|22||
किम् इह स्यात्_उपादेयम् किम्.वा हेयम् अथ_इतरत् ।
kim iha syAt_upAdeyam kim.vA heyam atha_itarat |
कथम् विश्रान्तिम् आयातु चेतः_चपलम् अद्रिवत् ॥१।३०।२३॥
katham vizrAntim AyAtu ceta:_capalam adrivat ||1|30|23||
केन पावन मन्त्रेण दुःसंसृति.विषूचिका ।
kena pAvana.mantreNa du:saMsRti.viSUcikA |
शाम्यति_इयम् अनायासम् आयास.शत.कारिणी ॥१।३०।२४॥
zAmyati_iyam anAyAsam AyAsa.zata.kAriNI ||1|30|24||
कथम् शीतलताम् अन्तर् आनन्द.तरु.मञ्जरीम् ।
katham zItalatAm antar Ananda.taru.maJjarIm |
पूर्ण.चन्द्र* इव_अक्षीणाम् भृशम् आसादयामि_अहम् ॥१।३०।२५॥
pUrNa.candra* iva_akSINAm bhRzam AsAdayAmi_aham ||1|30|25||
प्राप्यान्तः पूर्णताम् पूर्णः न शोचामि यथा पुनः ।
prApyAnta: pUrNatAm pUrNa: na zocAmi yathA puna: |
सन्तः_भवन्तः_तत्त्व.ज्ञाः तथा_इह_उपदिशन्तु माम् ॥१।३०।२६॥
santa:_bhavanta:_tattva.jJA: tathA_iha_upadizantu mAm ||1|30|26||
अनुत्तम.आनन्द.पद.प्रधान=
anuttama.Ananda.pada.pradhAna=
विश्रान्ति.रिक्तम् सततम् महात्मन् ।
vizrAnti.riktam satatam mahAtman |
कत्_अर्थयन्ति_इह भृशम् विकल्पाः
kat_arthayanti_iha bhRzam vikalpA:
श्वानः_वने देहम् इव_अल्प.जीवम् ॥१।३०।२७॥
zvAna:_vane deham iva_alpa.jIvam ||1|30|27||
||
oॐm
FM.1.30
RÂMA'S QUESTIONS
RÂMA said—
एवम् अभ्युत्थित.अनर्थ.शत.संकट.कोटरे ।
evam abhyutthita.anartha.zata.saMkaTa.koTare |
जगत्_आलोक्य निर्मग्नम् मनः_मनन.कर्दमे ॥१।३०।१॥
jagat_Alokya nirmagnam mana:_manana.kardame ||1|30|1||
.
For me
the disappointments coming in this narrow cave the world
come by the hundredfold
and I am sunk deep in the mud of thought
.
evam abhyutthita.anartha.zata.saMkaTa.koTare jagat_Alokya nirmagnam x
mana:_manana.kardame
.
*vlm.p.1 rAma speaking:—Seeing the world swallowed up in the abyss of hundreds of rising dangers and difficulties, my mind is immersed in a mire of anxieties.
मनः मे भ्रमति_इव_इदम् सम्भ्रमः_च_उपजायते ।
mana: me bhramati_iva_idam sambhrama:_ca_upajAyate |
गात्राणि परिकल्पन्ते पत्राणि_इव जरत् तरोः ॥१।३०।२॥
gAtrANi parikalpante patrANi_iva jarat taro: ||1|30|2||
.
When I ponder these things
my mind becomes bewildered
&
my limbs shiver and tremble like dry leaves on a dying tree
.
mana: me bhramati_iva_idam sambhrama:_ca_upajAyate gAtrANi parikalpante patrANi_iva jarat taro:
.
*vlm.p.2 My mind wanders everywhere and I am struck with fear at everything. My limbs shake with fear like the leaves of a withered tree.
अन्.आप्त.उत्तम.संतोष.धैर्य.उत्सङ्ग.आकुला मतिः ।
an.Apta.uttama.saMtoSa.dhairya.utsaGga.AkulA mati: |
शून्य.आस्पदा बिभेति_इह बाला_इव_अल्प.बल.ईश्वरा ॥१।३०।३॥
zUnya.AspadA bibheti_iha bAlA_iva_alpa.bala.IzvarA ||1|30|3||
.
an.Apta.uttama.saMtoSa.dhairya.utsaGga.AkulA mati: zUnya.AspadA bibheti_iha x
bAlA_iva_alpa.bala.IzvarA . x
.
Our thoughts cannot attain perfect contentment, firm security
:
they're like a young bride in her new home,
with a puny young husband
.
*vlm. My mind is bewildered by impatience for its want of true contentment, just as a young woman is afraid in a desert for want of the company of her strong handed husband.
*vlm.p.3 My mind is bewildered by impatience for its lack of true contentment, just as a young woman alone in a desert is afraid without her strong handed husband.
विकल्पेभ्यः_लुठन्ति_एताः च_अन्तःकरण.वृत्तयः ।
vikalpebhya:_luThanti_etA: ca_anta:karaNa.vRttaya: |
श्वभ्रेभ्य* इव सारङ्गाः तुच्छ.आलम्ब.विडम्बिताः ॥१।३०।४॥
zvabhrebhya* iva sAraGgA: tuccha.Alamba.viDambitA: ||1|30|4||
.
We're overwhelmed by the ideas of our Inner.Doer
:
as a deer falls in a pit
that's covered with dry grass and autumn leaves
.
vikalpebhya:_luThanti_etA: ca_anta:karaNa.vRttaya: zvabhrebhya* iva sAraGgA: tuccha.Alamba.viDambitA:
.
*vlm.p.4 The thoughts of my mind are entangled in my desire for worldly enjoyments, like stags caught in a pit covered with grass.
अ.विवेक.आस्पदा* भ्रष्टाः कष्टे रूढा* न सत्.पदे ।
अन्ध.कूपम् इव_आपन्ना* वराकाः_चक्षुःआदयः ॥१।३०।५॥
a.viveka.AspadA* bhraSTA: kaSTe rUDhA* na sat.pade |
andha.kUpam iva_ApannA* varAkA:_cakSu:Adaya: ||1|30|5||
.
sunk in our nonDiscernment
fallen into misery
not having risen to reality
we've fallen in a blinding well
our eyes are covered with its mud
.
a.viveka.AspadA* bhraSTA: x
kaSTe rUDhA* na sat.pade andha.kUpam iva_ApannA* x
varAkA:_cakSu:Adaya:
.
*vlm.p.5 The senses of an unreasonable man are always running astray to the wrong and never turning to the right way. The eyes of a blind man lead him to fall into a pit.
न_अवस्थितिम् उपायाति न च याति यथा_ईप्सितम् ।
na_avasthitim upAyAti na ca yAti yathA_Ipsitam |
चिन्ता जीव.ईश्वर.आयत्ता कान्ता_इव प्रिय.सद्मनि ॥१।३०।६॥
cintA jIva.Izvara.AyattA kAntA_iva priya.sadmani ||1|30|6||
.
She finds no permanence, things do not happen to her taste
:
Lady Chintâ, Mother of Care. frets
but is wholly dependent upon the lord her husband , the Living.Jîva
.
na_avasthitim upAyAti na ca yAti yathA_Ipsitam cintA jIva.Izvara.AyattA kAntA_iva priya.sadmani
.
*vlm.p.6 Human thoughts are linked to the animal soul like consorts to their lords. They can neither sit idly nor ramble at liberty, but must remain as wives under the control of their husbands.
*vlm. Human thoughts are linked to the animal soul as consorts to their lords.
They can neither sit idle nor ramble at liberty,
but must remain as wives under the control of their husbands.
जर्जरी.कृत्य.वस्तूनि त्यजन्ती बिभ्रती तथा ।
jarjarI.kRtya.vastUni tyajantI bibhratI tathA |
मार्गशिर्ष.अन्त.वल्ली_इव धृतिः_विधुरताम् गता ॥१।३०।७॥
mArgazirSa.anta.vallI_iva dhRti:_vidhuratAm gatA ||1|30|7||
.
Whatever we do in old age
grasping or loosing
we're only a flower on an autumn vine
slipping from the safety of a tree
in shriveling death
.
jarjarI.kRtya.vastUni tyajantI bibhratI tathA mArgazirSa.anta.vallI_iva dhRti:_vidhuratAm gatA
.
*vlm.p.7 My patience is almost worn out, like that of a vine under winter frost. It is decayed and neither lives nor perishes at once.
अपहस्तित.सर्व.अर्थम् अन्.अवस्थितिः_आस्थिता ।
apahastita.sarva.artham an.avasthiti:_AsthitA |
गृहीत्वा_उत्सृज्य च_आत्मानम् भव.स्थितिः_अवस्थिता ॥१।३०।८॥
gRhItvA_utsRjya ca_AtmAnam bhava.sthiti:_avasthitA ||1|30|8||
.
I
have surrendered everything,
have rejected every interest
:
grasping or loosing,
I remain settled in an unsettled self
.
apahastita.sarva.artham x
an.avasthiti:_AsthitA gRhItvA_utsRjya ca_AtmAnam x
bhava.sthiti:_avasthitA . x
.
sv. I have given up everything,
but I have not established myself in wisdom;
hence I am partly caught and partly freed.
*vlm.p.8 Our minds are partly settled on worldly things and partly fixed on their Giver. This divided state of the mind is called its half.waking condition.
चलित.अचलितेन_अन्तर् अवष्टम्भेन मे मतिः ।
calita.acalitena_antar avaSTambhena me mati: |
दरिद्रा छिन्न.वृक्षस्य मूलेन_इव विडम्ब्यते ॥१।३०।९॥
daridrA chinna.vRkSasya mUlena_iva viDambyate ||1|30|9||
.
my thoughts are all a seething flux
of non.Discernment
.
I see a robber lurking in the dark
.
but when I look again
he is a tree
.
calita.acalitena_antar x
avaSTambhena me mati: daridrA chinna.vRkSasya x
mUlena_iva viDambyate . x
.
*vlm.p.9 My mind is in a state of suspense, being unable to ascertain the real nature of my soul. I am like one in the dark who sees a tree stump in the distance and is deceived to think it a human figure.
चेतः_चञ्चलम् आभोगि भुवन.अन्तर्.विहारि च ।
न सम्भ्रमम् जहाति_इदम् स्व.विमानम् इव_अमराः ॥१।३०।१०॥
ceta:_caJcalam Abhogi bhuvana.antar.vihAri ca |
na sambhramam jahAti_idam sva.vimAnam iva_amarA: ||1|30|10||
.
my fickle understanding plays here in the garden of this world
in love with its own recklessness
as the gods love their flying cars
.
ceta:_caJcalam Abhogi x
bhuvana.antar.vihAri ca na sambhramam jahAti_idam x
sva.vimAnam iva_amarA: . x
.
*vlm.10. Our minds are naturally fickle and wandering all about the earth. They cannot forsake their restlessness, as the vital airs cannot subsist without their motion.
अतः_अतुच्छम् अन्.आयासम् अन्.उपाधि गत.भ्रह्मम् ।
ata:_atuccham an.AyAsam an.upAdhi gata.bhrahmam |
किम् तत्.स्थिति.पदम् साधो यत्र शोकः_न विद्यते ॥१।३०।११॥
kim tat.sthiti.padam sAdho yatra zoka:_na vidyate ||1|30|11||
.
so
tell me
what is that great state like no other
delusion.free
that effortless, that perfect state where a person does not know grief
?
ata: x
a.tuccham x
an.AyAsam x
an.upAdhi x
gata.bhrahmam kim tat.sthiti.padam x
sAdho x
yatra zoka:_na vidyate . x
.
.vwv. ... that place of permanance, not wretched, not troublesome, without limitation, and free from delusion, where sorrow does not exist?
*vlm. ... that state of life which is dignified above others, which is unassociated with the troubles (incident to birth and death), unqualified by the conditions of humanity, and apart from errors, and wherein griefs are unknown.
.sv. ... that attitude that enables one not to be influenced by various kinds of activities and experiences?
सर्व.आरम्भ.समारूढाः सु.जना* जनक.आदयः ।
sarva.Arambha.samArUDhA: su.janA* janaka.Adaya: |
व्यवहार.परा* एव कथम् उत्तमताम् गताः ॥१।३०।१२॥
vyavahAra.parA* eva katham uttamatAm gatA: ||1|30|12||
.
good people like King Janaka the Populous
people like him
how do they carry.on their business while seeking the Highest
?
sarva.Arambha.samArUDhA: x
su.janA* janaka.Adaya: vyavahAra.parA* eva x
katham uttamatAm gatA:
.
*vlm. ... good men who are conspicuous for their ceremonious acts,
and distinguished for their good conduct...
लग्नेन_अपि किल_अङ्गेषु बहुधा बहु.मानद ।
lagnena_api kila_aGgeSu bahudhA bahu.mAnada |
कथम् संसार.पङ्केन पुमान् इह न लिप्यते ॥१।३०।१३॥
katham saMsAra.paGkena pumAn iha na lipyate ||1|30|13||
.
when the filth of the world clings to his limbs,
all.honorable sir,
how is a man not stained by it
?
lagnena_api kila_aGgeSu x
bahudhA bahu.mAnada katham saMsAra.paGkena x
pumAn iha na lipyate
.
*vlm.p.13. O source of my honor, how can a man be cleansed who has smeared the dirt of worldliness all over his body?
काम् दृष्टिम् समुपाश्रित्य भवन्तः_वीत.कल्मषाः ।
kAm dRSTim samupAzritya bhavanta:_vIta.kalmaSA: |
महान्तः_विचरन्ति_इह जिवन्.मुक्ता* महाशयाः ॥१।३०।१४॥
—
you gentlemen free of the stain of wickedness
you Enquirers, Living.Free, Oceans of Wisdom
?
kAm dRSTim samupAzritya bhavanta:_vIta.kalmaSA: mahAnta:_vicaranti_iha jivan.muktA* mahAzayA:
.
*vlm.p.14 Tell me what is the knowledge by which the serpents of worldliness can be freed from their worldly crookedness and become straight in their conduct?
लोभयन्तः_भायाय_एव विषयाभोग.भोगिनः ।
lobhayanta:_bhAyAya_eva viSayAbhoga.bhogina: |
भङ्गुर.आकार.विभवाः कथम् आयान्ति भव्यताम् ॥१।३०।१५॥
bhaGgura.AkAra.vibhavA: katham AyAnti bhavyatAm ||1|30|15||
.
it is the sense.objects that are the Serpent's bitter sting
.
how do you people get free from this fear of stinging
?
could it ever be
?
lobhayanta:_bhAyAya_eva viSayAbhoga.bhogina: bhaGgura.AkAra.vibhavA: katham AyAnti bhavyatAm
.
*vlm.p.15 Tell me how the foulness of my heart, soiled by errors and tainted with evils, like a lake disturbed by elephants and polluted with dirt, can regain its clarity?
मोह.मातङ्ग.मृदिता कलङ्क.कलित.अन्तरा ।
moha.mAtaGga.mRditA kalaGka.kalita.antarA |
परम् प्रसादम् आयाति शेमुषी.सरसी कथम् ॥१।३०।१६॥
param prasAdam AyAti zemuSI.sarasI katham ||1|30|16||
.
a madly muddied elephant driven by wickedness
:
how does it come to the Supreme Grace
you rivers of understanding
?
moha.Delusion.mAtaGga.elephant.mRdita.rubbed/crushed.A x
kalaGka.stain/blame.kalita.impelled/calculated.antarA.within |
param prasAdam AyAti . coming to perfect grace .
zemuSI.understanding/intention.sarasI.lake\passionate . katham . how
.
*vlm.p.16 How is it possible for someone engaged in worldly affairs to be untainted with its blemishes and remain as pure and intact as a drop of water on a lotus leaf?
संसार एव निवहे जनः_व्यवहरन्_अपि ।
saMsAra* eva nivahe jana:_vyavaharan_api |
न बन्धम् कथम् आप्नोति पद्म.पन्ने पयः_यथा ॥१।३०।१७॥
na bandham katham Apnoti padma.panne paya:_yathA ||1|30|17||
.
how can we Samsârîs, dwelling here in this world, this Samsâra,
escape its bondage
?
a lotus in a pond can't help getting wet
!
saMsAra* eva nivahe x
jana:_vyavaharan_api na bandham katham Apnoti x
padma.panne paya:_yathA
.
*vlm.p.17 How can one attain excellence by dealing with others as with himself, and regarding others’ property to be like straw, and remaining aloof from love?
आत्मवत् तृणवत्_च_इदम् सकलम् कलयन् जनः ।
Atmavat tRNavat_ca_idam sakalam kalayan jana: |
कथम् उत्तमताम् एति मनःमन्मथम् अस्पृशन् ॥१।३०।१८॥
katham uttamatAm eti mana:manmatham aspRzan ||1|30|18||
.
whether it is the Self or leaves of grass on which a person thinks
how does one reach the Ultimate
which the Mind's fancies cannot touch
?
Atmavat tRNavat_ca_idam x
sakalam kalayan jana: katham uttamatAm eti x
mana:manmatham aspRzan . x
.
*vlm.p.18 Who is that great man that has crossed the great ocean of the world, whose exemplary conduct exempts one from misery?
कम् महा.पुरुषम् पारम् उपायातम् महोदधेः ।
kam mahA.puruSam pAram upAyAtam mahodadhe: |
आचारेण_अनु.संस्मृत्य जनः_याति न दुःखिताम् ॥१।३०।१९॥
AcAreNa_anu.saMsmRtya jana:_yAti na du:khitAm ||1|30|19||
.
what is the teaching that you know
that's taught by the Supreme
and once I hear it I shall not again fall into this mudhole of misery
?
kam mahA.puruSam pAram x
upAyAtam mahodadhe: AcAreNa_anu.saMsmRtya x
jana:_yAti na du:khitAm
.
*vlm.p.19 What is the best of things that ought to be pursued, and what fruit is worth obtaining? Which is the best course of life in this inconsistent world?
किम् तत् स्यात्_उचितम् श्रेयः किम् तत् स्यात्_उचितम् फलम् ।
kim tat syAt_ucitam zreya: kim tat syAt_ucitam phalam |
वर्तितव्यम् च संसारे कथम् नाम_असमञ्जसे ॥१।३०।२०॥
vartitavyam ca saMsAre katham nAma_asamaJjase ||1|30|20||
.
what would that be which we know as fortunate
?
what would that be which we know as fruit
?
&
just exactly how do we proceed properly in this Samsâra
?
kim tat syAt_ucitam zreya: x
kim tat syAt_ucitam phalam vartitavyam ca saMsAre x
katham nAma_asamaJjase . x
.
.vwv. What may that be which is the proper virtue?
What may that be which is the proper result?
How indeed should one remain in this absurd worldly life?
*vlm.p.20 Tell me how I can have knowledge of past and future events of the world, and the nature of the unsteady works of its Creator.
तत्त्वम् कथय मे किम्.चित् येन_अस्य जगतः प्रभो ।
tattvam kathaya me kim.cit yena_asya jagata: prabho |
वेद्मि पूर्व.अपरम् धातुः चेष्टितस्य_अन्.अवस्थितेः ॥१।३०।२१॥
vedmi pUrva.aparam dhAtu: ceSTitasya_an.avasthite: ||1|30|21||
.
teach me something of the Thatness
Sir
that lies at the root of all the past and future tremulous instabilities
of this world
.
tattvam kathaya me kim.cit x
yena_asya jagata: prabho vedmi pUrva.aparam dhAtu: x
ceSTitasya_an.avasthite: . x
.
*vlm.p.21 Do so, that my mind which is like the moon in the sky of my heart may be cleared of its impurities.
हृदय.आकाश.शशिनः_चेतसः_मल.मार्जनम् ।
hRdaya.AkAza.zazina:_cetasa:_mala.mArjanam |
यथा मे जायते ब्रह्मन्_तथा निर्विघ्नम् आचर ॥१।३०।२२॥
yathA me jAyate brahman_tathA nirvighnam Acara ||1|30|22||
.
hRdaya.AkAza.zazina: x
cetasa:_mala.mArjanam yathA me jAyate brahman x
tathA nirvighnam Acara . x
.
O
Brâhmana
how do I cleanse my Affections of their impurity
?
how do I see the full moon rise in the Heart's sky
?
*vlm.p.22 Tell me what is most delectable to the mind, and what is the most abominable, and how this fickle and inconstant mind may become fixed like a rock.
किम् इह स्यात्_उपादेयम् किम्.वा हेयम् अथ_इतरत् ।
kim iha syAt_upAdeyam kim.vA heyam atha_itarat |
कथम् विश्रान्तिम् आयातु चेतः_चपलम् अद्रिवत् ॥१।३०।२३॥
katham vizrAntim AyAtu ceta:_capalam adrivat ||1|30|23||
.
should I do
this
?
should I not do
that
?
what's right & what's wrong
?
what other alternative synthesis
?
I would rather rest like a mountain
.
*vlm.p.23 Tell me what is that holy charm that can remove this choleric pain of worldliness attended with numberless troubles?
केन पावन मन्त्रेण दुःसंसृति.विषूचिका ।
kena pAvana.mantreNa du:saMsRti.viSUcikA |
शाम्यति_इयम् अनायासम् आयास.शत.कारिणी ॥१।३०।२४॥
zAmyati_iyam anAyAsam AyAsa.zata.kAriNI ||1|30|24||
.
by means of what Holy mantra can
this Samsâra
this horrid pest of a plague
—
how can it, sirs, be comfortably brought to peace
?
kena pAvana.mantreNa x
du:saMsRti.viSUcikA zAmyati_iyam anAyAsam x
AyAsa.zata.kAriNI . x
.
*vlm.p.24 Tell me how can I entertain the blossoms of the tree of heavenly happiness within my heart that sheds the coolness of full moonbeams.
कथम् शीतलताम् अन्तर् आनन्द.तरु.मञ्जरीम् ।
katham zItalatAm antar Ananda.taru.maJjarIm |
पूर्ण.चन्द्र* इव_अक्षीणाम् भृशम् आसादयामि_अहम् ॥१।३०।२५॥
pUrNa.candra* iva_akSINAm bhRzam AsAdayAmi_aham ||1|30|25||
.
how
do I find coolness within
shaded by the Happiness.Tree
its flowers like the harvest moon
?
teach me how I may settle there
.
katham zItalatAm antar x
Ananda.taru.maJjarIm pUrNa.candra* iva_akSINAm x
bhRzam AsAdayAmi_aham . x
.
*vlm.p.25 O you good men who are present here and learned in divine knowledge, teach me so that I may obtain the fullness of my heart and may not come to grief and sorrow anymore.
प्राप्यान्तः पूर्णताम् पूर्णः न शोचामि यथा पुनः ।
prApyAnta: pUrNatAm pUrNa: na zocAmi yathA puna: |
सन्तः_भवन्तः_तत्त्व.ज्ञाः तथा_इह_उपदिशन्तु माम् ॥१।३०।२६॥
santa:_bhavanta:_tattva.jJA: tathA_iha_upadizantu mAm ||1|30|26||
.
prApyAnta: pUrNatAm pUrNa: x
na zocAmi yathA puna: santa:_bhavanta:_tattva.jJA: x
tathA_iha_upadizantu mAm
.
how
within
do I become full of the Fulness so I never shall grieve again
?
let all you great saints and sages teach me the way
.
*vlm.p.26 My mind is devoid of that tranquility which results chiefly from holy happiness.
अनुत्तम.आनन्द.पद.प्रधान=
anuttama.Ananda.pada.pradhAna=
विश्रान्ति.रिक्तम् सततम् महात्मन् ।
vizrAnti.riktam satatam mahAtman |
कत्_अर्थयन्ति_इह भृशम् विकल्पाः
kat_arthayanti_iha bhRzam vikalpA:
श्वानः_वने देहम् इव_अल्प.जीवम् ॥१।३०।२७॥
zvAna:_vane deham iva_alpa.jIvam ||1|30|27||
.
but O, Great Soul, what use is all this babble
?
so long as I do not find that perfect state of rest
in unsurpassed Ananda.Joy
I
am like a starving house.dog lost in the forest
.
anuttama~Ananda-pada-pradhAna=vizrAnti-riktam x
satatam mahAtman kat_arthayanti_iha bhRzam vikalpA: - x -
zvAna:_vane deham iva_alpa-jIvam - x
.
~vlm.p.27 My mind is perplexed with endless doubts that disturb my peace like dogs molest smaller animals in the desert.
.
oॐm
.
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM1031 RÂMA'S LAST COMPLAINT 1.FB18 .z27
FM.1.1-FM.1.33 ||
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0
FM.1.31 RÂMA'S LAST COMPLAINT 1.FB18
सर्ग १.३१
sarga 1.31
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
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Jiva Das
FM1031 RÂMA'S LAST COMPLAINT 1.FB18 .z27
FM.1.1-FM.1.33 ||
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0
FM.1.31 RÂMA'S LAST COMPLAINT 1.FB18
सर्ग १.३१
sarga 1.31
राम उवाच ।
rAma* uvAca |
प्रोच्च.वृक्ष.चलत्.पत्र.लम्ब.अम्बु.लव.भङ्गुरे ।
आयुषि_ईशान.शीत.अम्शु.कला.मृदुनि देहके ॥१।३१।१॥
procca.vRkSa.calat.patra.lamba.ambu.lava.bhaGgure |
AyuSi_IzAna.zIta.amzu.kalA.mRduni dehake ||1|31|1||
केदार.विरटत्.भेक.कण्ठ.त्वक्.कोण.भङ्गुरे ।
kedAra.viraTat.bheka.kaNTha.tvak.koNa.bhaGgure |
वागुर.अवलये जन्तोः सुहृत्.सुजन.सम्गमे ॥१।३१।२॥
vAgura.avalaye janto: suhRt.sujana.samgame ||1|31|2||
वासना.वात.वलिते कत्.आशा.तडिति स्फुटे ।
vAsanA.vAta.valite kat.AzA.taDiti sphuTe |
मोह.उग्र.मिहिका.मेघे घनम् स्फूर्जति गर्जनि ॥१।३१।३॥
moha.ugra.mihikA.meghe ghanam sphUrjati garjani ||1|31|3||
नृत्यत्य् उत्.ताण्डवम् चण्डे लोले लोभ.कलापिनि ।
nRtyati_ut.tANDavam caNDe lole lobha.kalApini |
सु.विकासिनि स.आस्फोटे हि_अनर्थ.कुटज.द्रुमे ॥१।३१।४॥
su.vikAsini sa.AsphoTe hi_anartha.kuTaja.drume ||1|31|4||
क्रूरे कृतान्त.मार्जारे सर्व.भूत.आखु.हारिणि ।
krUre kRtAnta.mArjAre sarva.bhUta.Akhu.hAriNi |
अ.श्रान्त.स्यन्द.संचारे कुतः_अपि_उपरि.पातिनि ॥१।३१।५॥
a.zrAnta.syanda.saMcAre kuta:_api_upari.pAtini ||1|31|5||
क* उपायः_गतिः का वाम् का चिन्ता कः समाग्रयः ।
ka* upAya:_gati: kA vAm kA cintA ka: samAgraya: |
केन_इयम् अ.शुभ.उदर्का न भवेत्_जीवित.अटवी ॥१।३१।६॥
kena_iyam a.zubha.udarkA na bhavet_jIvita.aTavI ||1|31|6||
न तत्_अस्ति पृथिव्याम् वा दिवि देवेषु वा क्व.चित् ।
na tat_asti pRthivyAm vA divi deveSu vA kva.cit |
सुधियः_तुच्छम् अपि_एतत्_यत्_नयन्ति न रम्यताम् ॥१।३१।७॥
sudhiya:_tuccham api_etat_yat_nayanti na ramyatAm ||1|31|7||
अयम् हि दग्ध.सम्सारः नी.रन्ध्र.कलना.आकुलः ।
ayam hi dagdha.samsAra: nI.randhra.kalanA.Akula: |
कथम् सु.स्वादुताम् एति नी.रसः मूढताम् विना ॥१।३१।८॥
katham su.svAdutAm eti nI.rasa: mUDhatAm vinA ||1|31|8||
आशा.प्रति.विपाकेन क्षीर.स्नानेन रम्यताम् ।
AzA.prati.vipAkena kSIra.snAnena ramyatAm |
उपैति पुष्प.शुभ्रेण मधुना_इव वसुंधरा ॥१।३१।९॥
upaiti puSpa.zubhreNa madhunA_iva vasuMdharA ||1|31|9||
अपमृष्ट.मला_उदेति क्षालनेन_अमृत.द्युतिः ।
apamRSTa.malA_udeti kSAlanena_amRta.dyuti: |
मनः.चन्द्रमसः केन तेन काम.कलङ्कितात् ॥१।३१।१०॥
mana:.candramasa: kena tena kAma.kalaGkitAt ||1|31|10||
दृष्ट.सम्सार.गतिना दृष्ट.अदृष्ट.विनाशिना ।
dRSTa.samsAra.gatinA dRSTa.adRSTa.vinAzinA |
केन_इव व्यवहर्तव्यम् सम्सार.वन.वीथिषु ॥१।३१।११॥
kena_iva vyavahartavyam samsAra.vana.vIthiSu ||1|31|11||
राग.द्वेष.महारोगा* भोग.पूगा* विभूतयः ।
rAga.dveSa.mahArogA* bhoga.pUgA* vibhUtaya: |
कथम् जन्तुम् न बाधन्ते संसार.अर्णव.चारिणम् ॥१।३१।१२॥
katham jantum na bAdhante saMsAra.arNava.cAriNam ||1|31|12||
कथम् च धीर.वर्य.अग्नौ पतता_अपि न दह्यते ।
katham ca dhIra.varya.agnau patatA_api na dahyate |
पावके पारदेन_इव रसेन रस.शालिना ॥१।३१।१३॥
pAvake pAradena_iva rasena rasa.zAlinA ||1|31|13||
यस्मात् किल जगति_अस्मिन् व्यवहार.क्रिया विना ।
yasmAt kila jagati_asmin vyavahAra.kriyA vinA |
न स्थितिः सम्भवति_अब्धौ पतितस्य_अ.जला यथा ॥१।३१।१४॥
na sthiti: sambhavati_abdhau patitasya_a.jalA yathA ||1|31|14||
राग.द्वेष.वि.निर्मुक्ता सुख.दुःख.विवर्जिता ।
rAga.dveSa.vi.nirmuktA sukha.du:kha.vivarjitA |
कृशानोः_दाह.हीना_इव शिखा न_अस्ति_इह सत्.क्रिया ॥१।३१।१५॥
kRzAno:_dAha.hInA_iva zikhA na_asti_iha sat.kriyA ||1|31|15||
मनःमनन.शालिन्याः सत्तायाः_भुवन.त्रये ।
mana:manana.zAlinyA: sattAyA:_bhuvana.traye |
क्षयः_युक्तम् विना न_अस्ति ब्रूत* ताम् अलम् उत्तमाम् ॥१।३१।१६॥
kSaya:_yuktam vinA na_asti brUta* tAm alam uttamAm ||1|31|16||
व्यवहारवतः_युक्त्या दुःखम् नायाति मे यया ।
vyavahAravata:_yuktyA du:kham nAyAti me yayA |
अथवा व्यवहारस्य ब्रूत* ताम् युक्तिम् उत्तमम् ॥१।३१।१७॥
athavA
vyavahArasya brUta* tAm yuktim uttamam ||1|31|17||
तत् कथम् केन वा किम् वा कृतम् उत्तम.चेतसा ।
tat katham kena vA kim vA kRtam uttama.cetasA |
पूर्वम् येन_एति विश्रामम् परमम् पावनम् मनः ॥१।३१।१८॥
pUrvam yena_eti vizrAmam paramam pAvanam mana: ||1|31|18||
यथा जानासि भगवन्_तथा मोह.निवृत्तये ।
yathA jAnAsi bhagavan_tathA moha.nivRttaye |
ब्रूहि मे साधवः_येन नुनम् निर्.दुःखताम् स्फुटम् ॥१।३१।१९॥
brUhi me sAdhava:_yena nunam nir.du:khatAm sphuTam ||1|31|19||
अथवा तादृशी युक्तिः_यदि ब्रह्मन् न विद्यते ।
athavA tAdRzI yukti:_yadi brahman na vidyate |
न वक्ति मम वा कःचित्_विद्यमानाम् अपि स्फुटम् ॥१।३१।२०॥
na vakti mama vA
ka:cit_vidyamAnAm api sphuTam ||1|31|20||
स्वयम् च_एव न च_आप्नोमि ताम् विश्रान्तिम् अनुत्तमाम् ।
svayam ca_eva na ca_Apnomi tAm
vizrAntim anuttamAm |
तत्_अहम् त्यक्त.सर्व.ईहः निर्.अहम्कारताम् गतः ॥१।३१।२१॥
tat_aham tyakta.sarva.Iha: nir.ahamkAratAm gata: ||1|31|21||
न भोक्ष्ये न पिबामि_अम्बु न_अहम् परिदधे_अम्बरम् ।
na bhokSye na pibAmi_ambu
na_aham paridadhe_ambaram |
करोमि न_अहम् व्यापारम् स्नान.दान.आशन.आदिकम् ॥१।३१।२२॥
karomi na_aham vyApAram snAna.dAna.Azana.Adikam ||1|31|22||
न च तिष्ठामि कार्येषु सम्पत्सु_आपत्.दशासु च ।
na ca tiSThAmi kAryeSu
sampatsu_Apat.dazAsu ca |
न किम्.चित्_अपि वाञ्छामि देह.त्यागात्_ऋते मुने ॥१।३१।२३॥
na kim.cit_api vAJchAmi deha.tyAgAt_Rte mune ||1|31|23||
केवलम् विगत.आशङ्कः_निर्ममः_गत.मत्सरः ।
kevalam vigata.AzaGka:_nirmama:_gata.matsara: |
मौन* एव_इह तिष्ठामि लिपि.कर्मसु_इव_अर्पितः ॥१।३१।२४॥
mauna* eva_iha tiSThAmi lipi.karmasu_iva_arpita: ||1|31|24||
अथ क्रमेण संत्यज्य प्रश्वास.उच्छ्वास.संविदः ।
atha krameNa saMtyajya prazvAsa.ucchvAsa.saMvida: |
संनिवेशम् त्यजामि_इमम् अनर्थम् देह.नामकम् ॥१।३१।२५॥
saMnivezam tyajAmi_imam anartham deha.nAmakam ||1|31|25||
न_अहम् अस्य न मे न_अन्यः शाम्यामि_अ.स्नेह.दीपवत् ।
na_aham asya na me na_anya: zAmyAmi_a.sneha.dIpavat |
सर्वम् एव परित्यज्य त्यजामि_इदम् कलेवरम् ॥१।३१।२६॥
sarvam eva parityajya tyajAmi_idam kalevaram ||1|31|26||
वाल्मीकिर् उवाच ।
vAlmIki:_uvAca |
इत्य् उक्तवान् अमल.शीतकर.अभिरामः
iti_uktavAn_amala.zItakara.abhirAma:
रामः महत्तर.विचार.विकासि.चेताः ।
rAma:
mahattara.vicAra.vikAsi.cetA: |
तूष्णीम् बभूव पुरत: महताम् घनानाम्
tUSNIm babhUva purata:_mahatAm ghanAnAm
केक.आरवम् श्रम.वशात्_इव नील.कण्ठः ॥२७॥
keka.Aravam zrama.vazAt_iva nIla.kaNTha: ||1|31|27||
||
oॐm
FM.1.31
RÂMA'S LAST COMPLAINT
RÂMA concluded—
प्रोच्च.वृक्ष.चलत्.पत्र.लम्ब.अम्बु.लव.भङ्गुरे ।
procca.vRkSa.calat.patra.lamba.ambu.lava.bhaGgure |
आयुषि_ईशान.शीत.अम्शु.कला.मृदुनि देहके ॥१।३१।१॥
AyuSi_IzAna.zIta.amzu.kalA.mRduni dehake ||1|31|1||
.
Life
is so brief
.
it's like
the tip of a leaf trembling on a treetop
where a drop of water clings and quivers
.
Life
is as brief
as a beam of the crescent moon that flickers from Ishâna.Shiva's crest
.
procca.vRkSa.calat.patra.lamba.ambu.lava.bhaGgure
AyuSi_IzAna.zIta.amzu.kalA.mRduni dehake
.
*vlm.p.1. Râma said:—I have no trust in the durability of life which is as transient as a drop of water on the edge of a shaking leaf on a lofty tree, and as short as the cusp of the moon on Shiva’s forehead.
केदार.विरटद्.भेक.कण्ठ.त्वक्.कोण.भङ्गुरे ।
kedAra.viraTat.bheka.kaNTha.tvak.koNa.bhaGgure |
वागुर.अवलये जन्तोः सुहृत्.सुजन.सम्गमे ॥१।३१।२॥
vAgura.avalaye janto: suhRt.sujana.samgame ||1|31|2||
.
it is as shaky as a bass.violin.voiced frog, mired in a swamp and croaking
.
it's trap after trap
.
even friends cannot be trusted
.
kedAra.viraTat.bheka.kaNTha.tvak.koNa.bhaGgure vAgura.avalaye janto: suhRt.sujana.samgame
.
* this concern of young Prince rAma arises in a court where somebody is plotting to depose him from succession to the Kingship, which is his right. in fact his Court Title is yuva.rAja, the "young.King". his father daza.ratha the Charioteer is the mahA.rAja, the "great.King" of ayodhyA. read the first book of the rAmAyana for details of the conspiracy. in such circumstances, only your best brother lakShmaNa is to be trusted. sItA is far ahead of us at this point in rAma's journey.
*vlm.p.2 I have no faith in the durability of life which is transient as the swelling in the pouch of a frog as it croaks in the meadow. Nor do I have any trust in the company of friends which is as dangerous as the treacherous traps of hunters.
वासना.वात.वलिते कत्.आशा.तडिति स्फुटे ।
vAsanA.vAta.valite kat.AzA.taDiti sphuTe |
मोह.उग्र.मिहिका.मेघे घनम् स्फूर्जति गर्जनि ॥१।३१।३॥
moha.ugra.mihikA.meghe ghanam sphUrjati garjani ||1|31|3||
.
the winds of vAsanA* Conditioning bring forth
a dark storm.cloud of illusion
:
a cloud that rumbles with lightning
bearing a bitter chilling frost
.
vAsanA.vAta.valite kat.AzA.taDiti sphuTe moha.ugra.mihikA.meghe ghanam sphUrjati garjani
.
*jd. A vAsanA is a conditioned attachment, which will be discussed extensively in pages to come.
*vlm.p.3 What can we do under the misty cloud of errors that raise our tempestuous desires flashing forth in lightning bolts of ambition and bursting out in the thunder claps of selfishness?
#taDiti – (onomatopoetic [i.e. formed from imitation of sounds]) = #taDataD.iti . • wordplay on tat.iti • o&r • #taDit.i – in the Lightning +
नृत्यत्य् उत्.ताण्डवम् चण्डे लोले लोभ.कलापिनि ।
nRtyati_ut.tANDavam caNDe lole lobha.kalApini |
सु.विकासिनि स.आस्फोटे हि_अनर्थ.कुटज.द्रुमे ॥१।३१।४॥
su.vikAsini sa.AsphoTe hi_anartha.kuTaja.drume ||1|31|4||
.
nRtyati_ut.tANDavam caNDe lole lobha.kalApini | su.vikAsini sa.AsphoTe hi anartha.kuTaja.drume
.
nRtyati_ut.tANDavam
caNDe
lole
lobha.kalApini |
su.vikAsini sa.AsphoTe
hi
anartha.kuTaja.drume
.
swaying her hips
the Goddess dances the Doomsday Dance, with her flock of greedy peahens and she slaps her body like a wooden drum
.
*vlm.p.4 How shall we save ourselves from the temptations of our desires that dance around us like peacocks? How shall we save ourselves from the bustle of the world that breaks in on us as thickly as the blossoms of the kurchi plant?
क्रूरे कृतान्त.मार्जारे सर्व.भूत.आखु.हारिणि ।
krUre kRtAnta.mArjAre sarva.bhUta.Akhu.hAriNi |
अ.श्रान्त.स्यन्द.संचारे कुतः_अपि_उपरि.पातिनि ॥१।३१।५॥
a.zrAnta.syanda.saMcAre kuta:_api_upari.pAtini ||1|31|5||
.
the cruel Terminator Cat prowls in
places of peace
and then
pounces
and eats the living mouse
who never knew where the cat sprang.from
.
krUre kRtAnta.mArjAre sarva.bhUta.Akhu.hAriNi a.zrAnta.syanda.saMcAre kuta:_api_upari.pAtini .
.
krUre kRtAnta.mArjAre
sarva.bhUta.Akhu.hAriNi a.zrAnta.syanda.saMcAre
kuta:_api_upari.pAtini .
.
*vlm.p.5 How can we fly from the clutches of cruel Fate who, like a cat in the twinkling of an eye, suddenly springs upon his prey and kills the living as if they were poor mice?
क* उपायः_गतिः का वाम् का चिन्ता कः समाग्रयः ।
ka* upAya:_gati: kA vAm kA cintA ka: samAgraya: |
केन_इयम् अ.शुभ.उदर्का न भवेत्_जीवित.अटवी ॥१।३१।६॥
kena_iyam a.zubha.udarkA na bhavet_jIvita.aTavI ||1|31|6||
.
what is the Method
?
what the Path
?
what of our troubles
?
what the help
?
it is a dark sunrise that I see in this dark Forest of Life
.
ka* upAya:_gati: kA vAm kA cintA ka: samAgraya: kena_iyam a.zubha.udarkA na bhavet_jIvita.aTavI
.
ka* upAya:_gati:
kA vAm
kA cintA
ka: samAgraya: kena_iyam a.zubha.udarkA na bhavet_jIvita.aTavI
.
*vwv. What is the means or what is the way, what is the consideration and who is the refuge? By what will this forest of life which is the result of misfortune, cease to exist.
*vlm.1.31.6. What expedient, what course, what reflections, and what refuge must we have recourse to, in order to avoid the unknown tracks of future lives?
*vlm.p.6 To what expedient, what course, what reflections, and what refuge must we have recourse in order to avoid the unknown tracks of future lives?
न तत्_अस्ति पृथिव्याम् वा दिवि देवेषु वा क्व.चित् ।
na tat_asti pRthivyAm vA divi deveSu vA kva.cit |
सुधियः_तुच्छम् अपि_एतत्_यत्_नयन्ति न रम्यताम् ॥१।३१।७॥
sudhiya:_tuccham api_etat_yat_nayanti na ramyatAm ||1|31|7||
.
na tat_asti . neither is there .
pRthivyAm vA . on Earth .
divi deveSu vA . nor among the gods in heaven .
kva.cit . anywhere +
sudhiya: . a wiseperson / from a wiseman / O wisemen! / the wisemen / to the wisemen / of a wisewoman / from a wisewoman .
tuccham api . tho slight/trivial .
etat . this .
yat nayanti na ramyatAm . which leads to no pleasurableness
.
*vlm. There is nothing so trifling in this earth below, or in the heavens above, which ye gifted men cannot raise to consequence.
*vlm.p.7 There is nothing so trifling in this earth below or in the heavens above which you gifted men cannot raise to consequence.
.
##ram . #ramya .adj.. to be enjoyed, enjoyable, pleasing, delightful, beautiful • semen virile (seed of a man) •.• #ramyatA – the state of being enjoyable / #ramyatvam . charm, beauty + #ramyadAruNa ramya.dAruNa .adj.. enjoyable and fearsome +
##dhI . #dhI . #sudhI su.dhI .f.. good sense or understanding, intelligence • .adj.. having a good understanding, wise, clever, sensible • religious, pious • .m/f.. a wise or learned person, teacher . *sudhiya: . m.abl.sg., from the wiseman • m.voc.pl., O wisemen! • m.nom.pl., the wisemen (did) • m.acc.pl., (did to) the wisemen •• f.gen.sg., of a wisewoman • f.abl.sg., from a wisewoman +
अयम् हि दग्ध.सम्सारः नी.रन्ध्र.कलना.आकुलः ।
ayam hi dagdha.samsAra: nI.randhra.kalanA.Akula: |
कथम् सु.स्वादुताम् एति नी.रसः मूढताम् विना ॥१।३१।८॥
katham su.svAdutAm eti nI.rasa: mUDhatAm vinA ||1|31|8||
.
this
fiery Samsâra
this
mess of many moments
:
how
does it come to real sweetness?
Flavorless
without confusion/folly
...
ayam hi dagdha.samsAra: . this fiery saMsAra . nI.randhra.kalanA.Akula: . this mess of many moments . katham . how . su.svAdutAm eti nI.rasa: mUDhatAm vinA . can I discover some sweetness within its insipid stupidity?
.
ayam hi dagdha.samsAra
nI.randhra.kalanA.Akula
katham
su.svAdutAm eti nI.rasa: mUDhatAm vinA
.
*vlm.p.8 How can one relish this accursed, troublesome and vapid world unless he is infatuated by ignorance?
रद् #rad . #nIrad . nir.rad . #nIrandhra . having no holes or openings, imperforate, thick, dense, uninterrupted • firmly closed • .tva n. . closeness, close connection • .dhrita adj. . thickly set with, abounding in (comp) • uninterrupted +
रस् #ras . #nIras . #nIrasa . nir.rasa .without juice, sapless, dried up, withered (#tva. n) hariv. &c • flavourless, tasteless bhartR.3.16 • insipid, without charm, dull (#tA. f), paJc. &c • .m.. the pomegranate.
आशा.प्रति.विपाकेन क्षीर.स्नानेन रम्यताम् ।
AzA.prati.vipAkena kSIra.snAnena ramyatAm |
उपैति पुष्प.शुभ्रेण मधुना_इव वसुंधरा ॥१।३१।९॥
upaiti puSpa.zubhreNa madhunA_iva vasuMdharA ||1|31|9||
.
the growth of hope is like a cleansing
beauty.bath of milk
.
hope
springs.up like a bursting flower that suddenly adorns the earth
.
by/with AzA.hope, expectation prati vipAkena kSIra.snAnena ramyatAm | upaiti
puSpa.zubhreNa madhunA_iva vasuMdharA
.
AzA.hope, expectation.
prati.
vipAkena
kSIra.snAnena
ramyatAm |
upaiti
puSpa.zubhreNa
madhunA_iva vasuMdharA .
.
.AS: By the ripening of hopes (AzA.prativipAkena), which is as pleasant as a milk bath, the world appears pleasant (ramyatAm upaiti) , just as the earth (vasundharA) during spring (madhunA) turns white with flowers (puSpa.zubhra). Thus, the hopes make everything beautiful, despite its true nature. This contrasts with verse 8 where it is observed that only a fool can find pleasure in this dire world. In verse 9, an alternate mechanism (of hope) is described.
*vlm.p.9 It is the fusion of desires that produces the milky beverage of contentment and fills the earth with delights like spring adorns it with flowers.
शंस् #zaMs . #AzaMs . #AzA . wish, desire, hope, expectation, prospect, AV, KSS.&c • Hope personified as the daughter of *manas, prab. •• . #bhogAzA . "The bhogAzA or desire of fruition is the cause of the revolution of the soul in endless states of beings", vlm, y3067.15. •• in the same sense as #kha in sukha and du:kha, <sva.AzramAn sAdhava: jagmu: tuSTa.snigdha.AzayA mitha:> y7203.035 •• AzA.hope, expectation +
&#AzA.hope, expectation +
अपमृष्ट.मला_उदेति क्षालनेन_अमृत.द्युतिः ।
apamRSTa.malA_udeti kSAlanena_amRta.dyuti: |
मनः.चन्द्रमसः केन तेन काम.कलङ्कितात् ॥१।३१।१०॥
mana:.candramasa: kena tena kAma.kalaGkitAt ||1|31|10||
.
Mind
is a moon, waxing and waning
.
how
do I get it clean
how
do I get it nectar.bright, freed from the filth of its desire
?
apamRSTa.malA_udeti kSAlanena_amRta.dyuti: . mana:candramasa: kena tena kAma.kalaGkitAt
.
apamRSTa.malA_udeti
kSAlanena_amRta.dyuti: . mana:candramasa: kena
tena kAma.kalaGkitAt
.
*vlm.p.10 Tell me, O sage, how the mist of our desires, which darkens the moon of our intellects, is to be dispelled from our minds to make it shine forth in its full brightness.
दृष्ट.सम्सार.गतिना दृष्ट.अदृष्ट.विनाशिना ।
dRSTa.samsAra.gatinA dRSTa.adRSTa.vinAzinA |
केन_इव व्यवहर्तव्यम् सम्सार.वन.वीथिषु ॥१।३१।११॥
kena_iva vyavahartavyam samsAra.vana.vIthiSu ||1|31|11||
.
who
is the Ranger in this saMsAra Forest
?
who removes all our obstacles, seen and unseen
?
what
is the path he'll lead us on
?
dRSTa.samsAra.gatinA dRSTa.adRSTa.vinAzinA | kena_iva vyavahartavyam samsAra.vana.vIthiSu
.
dRSTa.samsAra.gatinA dRSTa.adRSTa.vinAzinA |
kena_iva vyavahartavyam samsAra.vana.vIthiSu
.
*vlm.p.11 How are we to deal with this wilderness of the world, knowing well that it is destructive both of our present and future interests?
राग.द्वेष.महारोगा* भोग.पूगा* विभूतयः ।
rAga.dveSa.mahArogA* bhoga.pUgA* vibhUtaya: |
कथम् जन्तुम् न बाधन्ते संसार.अर्णव.चारिणम् ॥१।३१।१२॥
katham jantum na bAdhante saMsAra.arNava.cAriNam ||1|31|12||
.
Passion & Anger
are twin plagues when people wallow in their wealth
.
how
can they not give up such stuff, those samsAra.Ocean.rovers
?
rAga.dveSa.mahArogA* bhoga.pUgA* vibhUtaya: . katham jantum na bAdhante
saMsAra.arNava.cAriNam
.
rAga.dveSa.mahArogA*
bhoga.pUgA* vibhUtaya: . katham jantum na bAdhante
saMsAra.arNava.cAriNam
.
*vlm.p.12 Who is there who moves about in this ocean of the earth and who is not buffeted by the waves of his passions and diseases, and by the currents of his enjoyments and prosperity?
कथम् च धीर.वर्य.अग्नौ पतता_अपि न दह्यते ।
katham ca dhIra.varya.agnau patatA_api na dahyate |
पावके पारदेन_इव रसेन रस.शालिना ॥१।३१।१३॥
pAvake pAradena_iva rasena rasa.zAlinA ||1|31|13||
.
how
do those Wisdom.chosen ones
fallen in the fire of awakening
come.out unscathed
like indestructible mercury
?
katham ca dhIra.varya.agnau
patatA_api na dahyate . pAvake pAradena
iva rasena rasa.zAlinA .
.
*vlm.p.13. Tell me, O best of sages, how one who has fallen into the furnace of this earth may escape unburned like mercury.
यस्मात् किल जगति_अस्मिन् व्यवहार.क्रिया विना ।
yasmAt kila jagati_asmin vyavahAra.kriyA vinA |
न स्थितिः सम्भवति_अब्धौ पतितस्य_अ.जला यथा ॥१।३१।१४॥
na sthiti: sambhavati_abdhau patitasya_a.jalA yathA ||1|31|14||
.
how
in the world can you avoid the business of this world
?
when
you jump in the ocean, you get wet
!
yasmAt kila jagati_asmin vyavahAra.kriyA vinA . na sthiti: sambhavati_abdhau patitasya_a.jalA yathA
.
yasmAt kila jagati_asmin
vyavahAra.kriyA vinA . na sthiti: sambhavati_abdhau
patitasya_a.jalA yathA
.
*vlm.p.14 How can one be rid of the world when it is impossible for him to avoid dealing with it, in the same manner as it is impossible for aquatic animals to live without their native element?
राग.द्वेष.वि.निर्मुक्ता सुख.दुःख.विवर्जिता ।
rAga.dveSa.vi.nirmuktA sukha.du:kha.vivarjitA |
कृशानोः_दाह.हीना_इव शिखा न_अस्ति_इह सत्.क्रिया ॥१।३१।१५॥
kRzAno:_dAha.hInA_iva zikhA na_asti_iha sat.kriyA ||1|31|15||
मनःमनन.शालिन्याः सत्तायाः_भुवन.त्रये ।
mana:manana.zAlinyA: sattAyA:_bhuvana.traye |
क्षयः_युक्तम् विना न_अस्ति ब्रूत* ताम् अलम् उत्तमाम् ॥१।३१।१६॥
kSaya:_yuktam vinA na_asti brUta* tAm alam uttamAm ||1|31|16||
.
in the mentations of the Mind
out of the Suchness
the Three Worlds are born
.
somewhere
there is no distress without a remedy
.
Sir
tell me where is that wonderful place
?
rAga.dveSa.vi.nirmuktA sukha.du:kha.vivarjitA . kRzAno:_dAha.hInA_iva zikhA na_asti_iha sat.kriyA . mana:manana.zAlinyA: sattAyA:_bhuvana.traye . kSaya:_yuktam vinA na_asti brUta* tAm alam uttamAm
.
rAga.dveSa.vi.nirmuktA
sukha.du:kha.vivarjitA . kRzAno:_dAha.hInA_iva
zikhA na_asti_iha sat.kriyA . mana:manana.zAlinyA:
sattAyA:_bhuvana.traye . kSaya:_yuktam vinA na_asti
brUta* tAm alam uttamAm
.
*vlm.16 Without right reasoning, it is impossible to restrain the mind from thinking on worldly matters, so therefore deign to communicate to me the dictates of sound reason for my guidance.
*vlm.p.15 Even our good deeds are not without affection and hatred, pleasure and pain, just like no flame is unaccompanied by its power of burning.
*vlm.p.16 Without right reasoning, it is impossible to restrain the mind from thinking on worldly matters, so therefore deign to communicate to me the dictates of sound reason for my guidance.
व्यवहारवतः_युक्त्या दुःखम् नायाति मे यया ।
vyavahAravata:_yuktyA du:kham nAyAti me yayA |
अथवा व्यवहारस्य ब्रूत* ताम् युक्तिम् उत्तमम् ॥१।३१।१७॥
athavA vyavahArasya brUta*
tAm yuktim uttamam ||1|31|17||
तत् कथम् केन
वा किम् वा कृतम् उत्तम.चेतसा ।
tat katham kena vA kim vA kRtam uttama.cetasA |
पूर्वम् येन_एति विश्रामम् परमम् पावनम् मनः ॥१।३१।१८॥
pUrvam yena_eti vizrAmam paramam pAvanam mana: ||1|31|18||
.
you
who can carry.on here in this world and never suffer
Sir
should tell me your wonderful teaching
.
how is it
by what means
what is it
the fruit of our highest intelligence
where men of old found perfect purified manas.Mind
?
vyavahAravata:_yuktyA du:kham nAyAti me yayA . athavA vyavahArasya brUta* tAm yuktim uttamam tat katham kena vA kim vA kRtam uttama.cetasA . pUrvam yena
eti vizrAmam paramam pAvanam mana:
.
vyavahAravata:_yuktyA
du:kham nAyAti me yayA . athavA vyavahArasya
brUta* tAm yuktim uttamam
tat katham
kena vA
kim vA kRtam uttama.cetasA . pUrvam yena
eti vizrAmam paramam pAvanam
mana:
.
*vlm.p.17 Give me the best instruction for warding off miseries, either by confronting or renouncing the affairs of life.
*vlm.p.18 Tell me about that man of enlightened understanding who attained the highest state of holiness and tranquility of his mind, and the deeds and manner by which he achieved the same.
यथा जानासि भगवन्_तथा मोह.निवृत्तये ।
yathA jAnAsi bhagavan_tathA moha.nivRttaye |
ब्रूहि मे साधवः_येन नुनम् निर्.दुःखताम् स्फुटम् ॥१।३१।१९॥
brUhi me sAdhava:_yena nunam nir.du:khatAm sphuTam ||1|31|19||
.
tell me, Lord
how can you and these other sAdhus have come to know
how to disperse the Illusion, and realize sorrowlessness
.
yathA jAnAsi bhagavan tathA moha.nivRttaye . brUhi me sAdhava:_yena nunam nir.du:khatAm sphuTam
.
yathA jAnAsi
bhagavan
tathA moha.nivRttaye . brUhi me
sAdhava:_yena nunam nir.du:khatAm sphuTam
.
*vlm.p.19 Tell me, good sage, how the ancient saints fled out of the reach of misery so that I may learn the same to suppress my false conceptions.
अथवा तादृशी युक्तिः_यदि ब्रह्मन् न विद्यते ।
athavA tAdRzI yukti:_yadi brahman na vidyate |
न वक्ति मम वा कःचित्_विद्यमानाम् अपि स्फुटम् ॥१।३१।२०॥
na vakti mama vA ka:cit_vidyamAnAm api sphuTam ||1|31|20||
स्वयम् च_एव न च_आप्नोमि ताम् विश्रान्तिम्
अनुत्तमाम् ।
svayam ca_eva na ca_Apnomi tAm vizrAntim anuttamAm |
तत्_अहम् त्यक्त.सर्व.ईहः
निर्.अहम्कारताम् गतः
॥१।३१।२१॥
tat_aham tyakta.sarva.Iha: nir.ahamkAratAm gata: ||1|31|21||
.
otherwise
brAhmaNa
if you
knowing and realizing some precept, decline to teach me what you know
&
tell me nothing
then
since I cannot know it alone, that unsurpassed, that restful peace
I must now forsake my "I", this ahaMkAra "I"dentity
.
athavA tAdRzI yukti: yadi brahman na vidyate . na vakti mama vA ka:cit vidyamAnAm api sphuTam svayam ca_eva na ca_Apnomi tAm vizrAntim anuttamAm . tat_aham tyakta.sarva.Iha: nir.ahamkAratAm gata:
.
athavA tAdRzI yukti:
yadi brahman na vidyate . na vakti mama vA ka:cit
vidyamAnAm
api sphuTam
svayam ca_eva na ca_Apnomi
tAm vizrAntim anuttamAm . tat_aham tyakta.sarva.Iha:
nir.ahamkAratAm gata:
.
*vlm.p.20 Or, if there be no such knowledge in existence or, if there is, whether it is to be kept secret from to me.
*vlm.p.21 Should I fail to attain that highest state of tranquility, then I must remain inactive and avoid my sense of egoism altogether.
न भोक्ष्ये न पिबामि_अम्बु न_अहम् परिदधे_अम्बरम् ।
na bhokSye na pibAmi_ambu na_aham paridadhe_ambaram |
करोमि न_अहम् व्यापारम् स्नान.दान.आशन.आदिकम्
॥१।३१।२२॥
karomi na_aham vyApAram snAna.dAna.Azana.Adikam ||1|31|22||
.
I will no longer eat
I will not drink water
I will not put on new clothes
&
I will not attend to my religious duties
:
no more sacred bath
no more food.offerings
none of those things
.
na bhokSye na pibAmi ambu na_aham paridadhe_ambaram karomi na_aham vyApAram snAna.dAna.Azana.Adikam .
.
na bhokSye
na pibAmi ambu
na_aham paridadhe_ambaram karomi na_aham
vyApAram snAna.dAna.Azana.Adikam .
.
*vwv.119.121/20.22. Sage! If, however, there is no such means, or, nobody tells me clearly what is even available, and if I do not obtain mhyself that unsurpassed peace, then, I, who have abandoned all desire and become egoless, shall not eat, nor drink water, nor wear clothing; nor shall I engage myself in bathing, giving alms, eating, and the like.
*vlm.p.22 I will refrain from eating and drinking even water, and from clothing myself. I will cease from all my actions of bathing and making my offerings, as also from my diet and the like.
न च तिष्ठामि कार्येषु सम्पत्सु_आपत्.दशासु च ।
na ca tiSThAmi kAryeSu sampatsu_Apat.dazAsu ca |
न किम्.चित्_अपि वाञ्छामि
देह.त्यागात्_ऋते
मुने ॥१।३१।२३॥
na kim.cit_api vAJchAmi deha.tyAgAt_Rte mune ||1|31|23||
.
no more activity for me, lucky or ten.times.unlucky
!
what remains for me, muni, except to renounce this body
?
na ca tiSThAmi kAryeSu sampatsu_Apat.dazAsu ca . na kim.cit_api vAJchAmi deha.tyAgAt_Rte mune .
.
na ca tiSThAmi
kAryeSu sampatsu_Apat.dazAsu ca . na kim.cit_api vAJchAmi deha.tyAgAt_Rte mune .
.
*vwv.122. I shall not occupy myself with duties in prosperity and
periods of misfortune. Sage! I shall not desire anything except death.
*vlm.23 I will attend to no duty, nor care about prosperity or
calamity. I will be free from all desires except that of the abandonment of
this body.
*vlm.p.23 I will attend to no duty, nor care about prosperity or calamity. I will be free from all desires except that of the abandonment of this body.
केवलम् विगत.आशङ्कः_निर्ममः_गत.मत्सरः ।
kevalam vigata.AzaGka:_nirmama:_gata.matsara: |
मौन* एव_इह तिष्ठामि लिपि.कर्मसु_इव_अर्पितः ॥१।३१।२४॥
mauna* eva_iha tiSThAmi lipi.karmasu_iva_arpita: ||1|31|24||
.
I will become entirely free from fear
unselfishly "my".less
.
I will just sit here, as silent as a figure in a painting
.
kevalam vigata.AzaGka: nirmama:_gata.matsara: . mauna* eva_iha tiSThAmi lipi.karmasu_iva_arpita:
.
kevalam vigata.AzaGka:
nirmama:_gata.matsara: . mauna* eva_iha tiSThAmi
lipi.karmasu_iva_arpita:
.
*vlm.p.24 I must remain aloof from all fears, sympathies, selfish feelings and emulation, and continue to sit quietly as a figure in painting.
अथ क्रमेण संत्यज्य प्रश्वास.उच्छ्वास.संविदः ।
atha krameNa saMtyajya prazvAsa.ucchvAsa.saMvida: |
संनिवेशम् त्यजामि_इमम् अनर्थम् देह.नामकम् ॥१।३१।२५॥
saMnivezam tyajAmi_imam anartham deha.nAmakam ||1|31|25||
न_अहम् अस्य न मे न_अन्यः शाम्यामि_अ.स्नेह.दीपवत् ।
na_aham asya na me na_anya: zAmyAmi_a.sneha.dIpavat |
सर्वम् एव परित्यज्य त्यजामि_इदम् कलेवरम् ॥१।३१।२६॥
sarvam eva parityajya tyajAmi_idam kalevaram ||1|31|26||
.
atha.next . krameNa.one.by.one – saMtyajya.to.be.abandoned/forsaken.
is . prazvAsa.inbreath.ucchvAsa.outbreath.saMvit.Awareness.a: |
saMniveza.conjoining.m .
I tyaj.abandon/forsake.Ami .
imam.this. anartha.worthless . deha.body is . nAmaka.namely/definitely.m .
na.not. aham.'I' –
asya.v.this . na.not . me.for.me – na.not – an.ya.any.other.
zAmyAmi.I am Quiet –
a.sneha.dIpavat – like a lamp without oil .
sarvam eva parityajya . everything indeed to.be.abandoned .
idam.this – kalevara.carcass, cadaver.m
.
prazvAsa.inbreath. ucchvAsa.outbreath. anartha.worthless.nAmaka.namely/definitely.
saMniveza.conjoining. na.no . aham.'I' –
a.sneha.dIpavat
sarvam eva parityajya
idam
.
O* #kalevara .n.. the body • carcass, cadaver • m. Olibanum (myrrh) +
kalevara.carcass, cadaver.
so
I hereby forsake my in. and out.breaths and the whole process of cognition
:
I give.up
this useless thing called the body
.
I don't belong to this thing
nor to anything else
:
for peace is a burned.out lamp, its oil run dry
.
I will not have this cadaver
.
*vlm.p.25 I will gradually do away with the inspiration and respiration of my breath and outward sensations until I part with this trifle, the seat all of troubles, this the so called body.
*vlm.p.26 I do not belong to this body, nor does it belong to me, nor is anything else mine. I shall be null and void like a lamp without oil and abandon everything to do with this body.
.
##tyaj < #saMtyaj . #saMtyajya संत्यज्य sam.tyajya . santyajya . adj. . to be left or abandoned or given up.
VÂLMÌKI of the ANTHILL—
इत्य् उक्तवान् अमल.शीतकर.अभिरामो
iti_uktavAn_amala.zItakara.abhirAma:
रामो महत्तर.विचार.विकासि.चेताः ।
rAma: mahattara.vicAra.vikAsi.cetA: |
तूष्णीम् बभूव पुरतो महताम् घनानाम्
tUSNIm babhUva purata:_mahatAm ghanAnAm
केक.आरवम् श्रम.वशाद् इव नील.कण्ठः ॥२७॥
keka.Aravam zrama.vazAt_iva nIla.kaNTha: ||1|31|27||
.
so saying
young rAma
his face as spotless as the cool.making moon
ended his long desperate enquiry
there in this gathering of the great
and then grew waitfully silent
like a thirsty peacock sighting a thunder.cloud
.
*vlm.p.27 vAlmIki said:—Then Râma, who was as lovely as the moon and whose mind was well filled with reasoning, became silent before the assemblage of eminent men, like a peacock, in awe, ceases his screaming before gathering clouds.
.
oॐm
.
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
M1032 CHEERS FROM THE SKY: A SHOWER OF FLOWERS 1.FB19 .z27
FM.1.1-FM.1.33 ||
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0
FM.1.32 CHEERS FROM THE SKY: A SHOWER OF FLOWERS 1.FB19
सर्ग १.३२
sarga 1.32
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha