fm5002 2.ja30 rAma Reviews his Lessons .z40
jivadas
fm5002 2.ja30 rAma Reviews his Lessons .z40
work in progress .v17
work in progress .v15,16
latest update:
Oॐm
*AS. After a restless night for Rama during the recess in
the talks, he is anxiously pleading with himself to take the advice of the
great sage to heart and put it in practice diligently.
He understands the deep thoughts and detailed arguments, but recognizes the
intrinsic faults of a living jIva. He knows the path but needs to know how to
pacify his mind and get himself moving on the right path.
This sarga describes his private thoughts inspired by the discussions so far.
In next couple of sargas, we still see a description of the activities before
the restart of the discourse before the main questions of this prakaraNa are
raised in sarga 5. In sarga 4, vasiSTha
gives Rama a short quiz to test his understanding and then proceeds to describe
the upazama the techniques for dissolution of the samsara.
oॐm
rAma Reviews his Lessons
vAlmIki of the ANTHILL said—
ते समेत्य गृहम् गत्वा राजपुत्रा: शशित्विष: ।
te sametya gRham gatvA rAjaputrA: zazitviSa: |
चक्रु: सर्वमशेषेण स्वसद्मसु दिनक्रमम् ॥१॥
cakru: sarvamazeSeNa sva.sadmasu dinakramam ||01||
te sametya
they set forth,
gRham gatvA
going home,
zazi-tviSa:
the moon-bright
rAja-putrA:
princes
cakru: sarvam azeSeNa
did all completely
sva-sadmasu
in their homes
dina-kramam
their daily duties
~sv.1-11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
~vlm.1 VÁLMÍKI continued his relation to Bharadwája and said:—After the moon-bright princes had got to their residence, they discharged their daily services according to the diurnal ritual.
वसिष्ठो राघवश्चैव राजानो मुनयो द्विजा: ।
vasiSTha:_ rAghava:_ caiva rAjAna:_ munaya:_ dvijA: |
इति चक्रु: स्वकार्याणि तथा स्वगृहवीथिषु ॥२॥
iti cakru: sva.kAryANi tathA sva.gRha-vIthiSu ||02||
.
vasiSTha as well as the RAghava rAma
rAjAna: munaya: dvijA:
the princes. munis, Twiceborn,
iti cakru: sva-kAryANi
then performed their duties
tathA sva-gRha-vIthiSu
thus in their various homes. in their own little melodramas?!
#vIthi #vIthI a row, line; a road, way, street; a race-course; a market, stall, shop; a row of pictures, pictures-gallery (v.l. <vIthikA>); a sort of drama (having an amatory intrigue for its plot and said to be in one act and performed by one or two players)
m.2 Similarly Vasista, Rama, the munis and Brahmins performed the rituals prescribed by scriptures
~vlm.2. Even vasiSTha and the other saints, sages, and Bráhmans not excepting the king and the princes, were all engaged in their holy services at their own houses.
सस्नु: कमलकह्लारकुमुदोत्पलहारिषु ।
sasnu: kamala-kahlAra-kumuda-utpala-hAriSu |
जलाशयेषु चक्राह्वहंसंसारसराजिषु ॥३॥
jala-AzayeSu cakrAhva-haMsa-sArasa-rAjiSu ||03||
sasnu: x
kamala-kahlAra-kumuda-utpala-hAriSu - x +
jala-AzayeSu x
cakrAhva-haMsa-sArasa-rAjiSu - x.
~m.3-6 They bathed in beautiful lakes full of birds like 'sarasa', 'hamsa', 'chakrawaka' and lotuses of blue and blood red colours.
~sv.1-11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
~vlm.3. They bathed in the sacred streams and fountains, filled with floating bushes of lotuses and other aquatic plants, and frequented by the ruddy geese, cranes and storks on their border.
गो-भूतिल-हिरण्यानि शयनान्य्_आसनानि च ।
go-bhUtila-hiraNyAni zayanAni_AsanAni ca |
ददुर्_दानानि विप्रेभ्यो भाजनान्य्_अंशुकानि च ॥४॥
dadu:_dAnAni viprebhya:_ bhAjanAni_aMzukAni ca ||04||
.
go-bhUtila-hiraNyAni
zayanAni
AsanAni ca
dadu:_dAnAni viprebhya: they gave gifts to the
bhAjanAni_
aMzukAni ca
jd#>vip —> #>vep —> #vipra . stirred inwardly, inspired, (said of people and gods) MW; • learned in Scripture; • a sage priest • BrAhmana dweller in the Brahman Immensity BrAhmana religionist.
~m.4 They gifted cows, lands, gold and house appliances to brahmins.
~sv.1-11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
~vlm.4. After they had performed their ablutions, they made donations of lands and kine, of seats and beddings and of sesamum grains, with gold and gems, and food and raiments to the holy Bráhmans.
हेम-रत्न-विचित्रेषु स्वेषु चामर-सद्मसु ।
hema-ratna-vicitreSu sveSu cAmara-sadmasu |
आनर्चुर्_अच्युत-ईशान-हुताश-अर्क.आदिकान्सुरान् ॥५॥
Anarcu:_acyuta-IzAna-hutAza-arka.AdikAnsurAn ||05||
.
hema-ratna-vicitreSu sveSu cAmara-sadmasu x
Anarcu:_acyuta-IzAna-hutAza-arka.AdikAnsurAn xx
~m.5-6 They later worshipped Vishnu, Sun, Agni, Maheswara and such gods. And later they partook of appropriate meals in the company of their family members, friends and servants.
~sv.1-11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
~vlm.5. They then worshipped the gods Vishnu and Siva in their temples, and made oblations to the sun and regents of the skies in their own houses, with offerings of gold and gems; which are sacred to particular deities and the planets. (Particular gems and metals are sacred to their presiding divinities).
* in own houses in temples with gold and various jewels they made
oblations to gods, like Sun etc.
What is Anarcur-acyutezAna?
*AS. Anarcu: is the perfect plural 3rd person form of the root arc. It means they worshiped. What follows is a list of the deities acyuta, IzAna, hutAza, arka etc.
पुत्र-पौत्र-सुहृद्-भृत्य-बन्धु-मित्र=गणै: सह ।
putra-pautra-suhRt-bhRtya-bandhu-mitra=gaNai: saha |
तत आस्वादयाम्.आसुर्_भोजनान्य्_उचितानि वै ॥६॥
tata AsvAdayAm.Asu:_bhojanAni_ucitAni vai ||06||
.
putra-pautra-suhRd-bhRtya-bandhu-mitra=gaNai: saha x
tata AsvAdayAm.Asu: x
bhojanAni_ucitAni vai xx
~m.5-6 They later worshipped Vishnu, Sun, Agni, Maheswara and such gods. And later they partook of appropriate meals in the company of their family members, friends and servants.
~sv.1-11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
~vlm.6. After their offerings were over, they joined with their sons and grandsons, friends, and relatives, and their guests also, in partaking of their lawful food. (Unlawful food is hateful to the faithful).
एतस्मिन्_समये च अस्मिन्_नगरे दिवस:_अभवत् ।
etasmin_samaye ca asmin_nagare divasa:_abhavat |
तनुर्_अष्टाङ्ग-शेषत्वाद्_दृष्ट: न च मनोहर: ॥७॥
tanu:_aSTAGga-zeSatvAt_dRSTa: na ca manohara: ||07||
.
etasmin_samaye ca x
asmin_nagare - in this city =
divaso_abhavat x
tanu:_aSTAGga-zeSatvAt x
dRSTa: na ca manohara: - x.
~m.7 By that time only the eight part of the day remined.
~sv.1-11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
~vlm.7. Shortly after this, the daylight faded away at the eighth watch (yamárdka) of the day; and the charming scene of the city began to disappear from sight.
सायन्तन-दिनान्तम् ते तत्.काल-उचित वेष्टया ।
sAyantana-dinAntam te tat.kAla-ucita veSTayA |
अनयन्-न्_अंशुभि: सार्धम् यावद्_अस्तम् ययौ रवि: ॥८॥
anayan_aMzubhi: sArdham yAvat_astam yayau ravi: ||08||
.
sAyantana-dinAntam te x
tat.kAla-ucita veSTayA x
anayan-n_aMzubhi: sArdham x
yAvat_astam yayau ravi: - until the sun came to setting.
#sAyantana
~m.8 Then they engaged themselves in listening to the discourses on scriptures and puranas By this time the sun went down in the west.
~sv.1-11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
~vlm.8. The people then employed themselves to their proper duties at the decline of the day, and betook to their evening service with the failing beams of the setting sun.
संध्याम् ववन्दिरे सुष्ठु जेयुश्चैवाघमर्षणाम् ।
saMdhyAm vavandire suSThu jeyu:_caiva_agha-marSaNAm |
पेठु: स्तोत्राणि पुण्यानि जगुर्गाथा मनोहरा: ॥९॥
peThu: stotrANi puNyAni jagur_gAthA:_ manoharA: ||09||
.
saMdhyAm vavandire suSThu x
jeyu: ca eva Agha-marSaNAm x
peThu: stotrANi puNyAni - they chanted holy hymns =
jagu: gAthA manoharA: - and sang mindblowing songs.
vavandire
suSThu
jeyu:
Agha-marSaNa
peThu:
~m.9 They performed the evening ritual, and sang in praise of their gods.
~sv.1-11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
~vlm.9. They recited their evening hymn (Sandhyá), repeated their japamantras, and uttered their prayer for the forgiveness of sins (agha marshana); they read aloud their hymns and sang their evening song of praise.
ततश् चाभ्युदिता श्यामा काम-नीशोक-हारिणी ।
tata:_ ca_abhyuditA zyAmA kAma-nIzoka-hAriNI |
क्षीरोदाद् इव माहेन्द्री चन्द्र-वश्याय-दायिनी ॥१०॥
kSIrodAt_ iva mAhendrI candra-vazyAya-dAyinI ||10||
.
tatas ca abhyuditA zyAmA
kAma-nIzoka-hAriNI
kSIrodaAt iva mAhendrI
candra-vazyAya-dAyinI
abhyudita
vazya
~m.10 Then it became night.
~vlm.10. Then rose the shade of night to allay the sorrow of lovelorn damsels, as the moon arose from the milky ocean of the east, to cool the heat of the setting sun.
शनैर् आस्तीर्ण-पुष्पेषु कीर्ण-कर्पूर-मुष्टिषु ।
zanai:_ AstIrNa-puSpeSu kIrNa-karpUra-muSTiSu |
दीर्घेन्दु-बिम्ब-रम्येषु तस्थुस् तल्पेषु राघवा: ॥११॥
dIrgha-indu-bimba-ramyeSu tasthus talpeSu rAghavA: ||11||
.
zanais AstIrNa-puSpeSu x
kIrNa-karpUra-muSTiSu x
dIrgha-indu-bimba-ramyeSu x
tasthus talpeSu rAghavA: - the rAghavas lay in their beds.
~m.11 Then all the members of the Raghu family took to their beds and slowly sank into sleep.
~sv.1-11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
~vlm.11. The princes of Raghu's race then reclined on their downy and flowery beds, sprinkled over with handfuls of camphor powder, and appearing as a sheet of spreading moon-light.
अथ रामादृते ऽन्येषाम् तत्र तद् व्यवहारिणी ।
atha rAmAdRte_ anyeSAm tatra tat_ vyavahAriNI |
व्यतीयाय शनै: श्यामा मुहूर्त इव शोभना ॥१२॥
vyatIyAya zanai: zyAmA muhUrta_ iva zobhanA ||12||
.
atha rAma-AdRte anyeSAm x
tatra tad vyavahAriNI x
vyatIyAya zanais zyAmA x
muhUrta iva zobhanA - x.
~m.12 Except Sri Rama the rest were in deep sleep.
~sv.12-13 RÂMA contemplated the illuminating words of the sage Vasistha thus:
~vlm.12. The eyes of all men were folded in sleep, and they passedthe live-long night as a short interval; but Ráma kept waking in his bed, meditating on all things he had heard from the sage.
तस्थौ रामस्_तु ताम् एव वासिष्ठीम् वचन-आवलीम् ।
tasthau rAma:_tu tAm eva vAsiSThIm vacana-AvalIm |
चिन्तयन्_मधुर-उदाराम् करिणीम् कलभो यथा ॥१३॥
cintayan_madhura-udArAm kariNIm kalabho yathA ||13||
.
so rAma sat, considering the course of vasiSTha's teaching.
He was a charming sight, like a baby elephant nursed by its mother.
tasthau rAma:_tu
and so rAma sat
cintayan
considering
tAm eva vAsiSThIm vacana-AvalIm
the course of the teaching of vasiSTha
madhura-udArAm
charming-delightful
kariNIm kalabha: yathA
like a baby elephant and its mother.
~m.13-17 . Sri Rama started ruminating about the discourse of Sage Vasista.
~sv.12-13 RÂMA contemplated the illuminating words of the sage Vasistha thus:
~vlm.13. Ráma continued to reflect on the lectures of vasiSTha, which appeared as charming to him, as the cry of the parent elephant, is gladsome to its tender young (karabha).
किम् इदम् नाम संसार-भ्रमणम् किम् इमे जना: ।
kim idam nAma saMsAra-bhramaNam kim ime janA: |
भूतानि च विचित्राणि किम् आयान्ति प्रयान्ति किम् ॥१४॥
bhUtAni ca vicitrANi kim AyAnti prayAnti kim ||14||
.
just what is this saMsAra-wandering?
who are all these people, these various beings?
where do they come-from & where do they go
?
~m.14 He thought- what is this cycle of existence? Who are these human beings? Why do they come and go (vanish)? What is the configuration of mind?
~sv.14 What is this world-appearance? Who are all these different kinds of people and other beings? How do they appear here, from where do they come and where do they go?
~vlm.14. What means this wandering of ours, said he, in this world, and why is it that all these men and other animals, are bound to make their entrances and exits in this evanescent theatre?
kim idam nAma saMsAra-bhramaNam Just what is this saMsAra-wandering? kim ime janA: who are all these people, bhUtAni ca vicitrANi and various creatures? kim AyAnti prayAnti kim where do they come-from? where do they go?
मनसः कीदृशम् रूपम् कथम् च_एतत्_प्रशाम्यति ।
माया इयम् सा किम् उत्था स्यात्_कथम् चैव निवर्तते ॥१५॥
manasa: kIdRzam rUpam katham ca_etat_prazAmyati |
mAyA iyam sA kim utthA syAt_katham caiva nivartate ||15||
.
what is this thing called Mind?
and how is it subdued and brought to peace?
How has this MAyA Illusion arisen?
and how does it end?
मनसः कीदृशं रूपं What sort of thing is manas Mind? =
कथं च एतत्_प्रशाम्यति and how is it brought to peace? =
माया इयं सा किम् उत्था स्यात् how has this MAyA Illusion arisen? =
कथं चैव निवर्तते and how too is it brought to an end?
~m.15-17 How does it get quietened? Where from did this 'maya' arise? How can this be avoided? If it is not avoided, what is the problem? How did the Self fall into this narrow, shrivelling kind of context?
~sv.15 What is the nature of the mind and how does it attain quiescence? How did this MAyA (cosmic illusion) arise in the first place and how does it come to an end?
~vlm.15. What is the form of our mind and how is it to be governed? What is this illusion (Máyá) of the world, whence hath its rise and how is it to be avoided?
निवृत्तया अनया क: स्याद्_गुणो दोषो_अथ वा भवेत् ।
nivRttayA anayA ka: syAt_guNo doSo_atha vA bhavet |
कथम् आत्मनि च एव अयम् तते संकोच आगत: ॥१६॥
katham Atmani ca eva ayam tate saMkoca_ Agata: ||16||
.
nivRttayA anayA
by/of this ceasing
ka: syAd guNa: what is the virtue
doSa: atha vA bhavet or does vice follow?
katham Atmani ca eva moreover how in the Self
ayam tate saMkoce Agata: xx
~m.15-17 How does it get quietened? Where from did this 'maya' arise? How can this be avoided? If it is not avoided, what is the problem? How did the Self fall into this narrow, shrivelling kind of context?
~sv.16 Again, is such an end to this illusion desirable or undesirable? How has limitation entered into the infinite self?
~vlm.16. What is the good or evil of getting rid of this illusion, and how does it stretch over and overpower on the soul, or is made to leave it by any means in our power?
किम् उक्तम् स्याद्_भगवता मुनिना मनस: क्षये ।
kim uktam syAt_bhagavatA muninA manasa: kSaye |
किम् च इन्द्रिय-जये प्रोक्तम् किम् उक्तम् अथवा आत्मनि ॥१७॥
kim ca indriya-jaye proktam kim uktam athavA Atmani ||17||
.
what would be say, the Lord muni, about the erosion of the Mind?
what about conquering the senses? and what else about the Self?
kim uktam syAt
what would be said
bhagavatA muninA
by the Lord muni
manasa: kSaye
about the erosion of manas.Mind?
kim ca indriya-jaye proktam
and what stated about conquering the senses?
kim uktam athavA Atmani
and what else said about the Self?
~m.17 What did the Sage say about conquering senses, annihilation of mind and realising self?
~vlm.17. What does the muni say with regard to the means, and effect of curbing the appetites of the mind? What does he say regarding the restraining of our organs, and what about the tranquility of the soul?
~sv.17-18-19-20 What exactly are the means that the sage Vasistha has prescribed for the conquest of the senses and the mind? They are surely the sources of sorrow.
जीवश्_चित्तम् मनस् माया इति_एवम्.आदिभि:_आततै: ।
रूपै:_आत्मा एव संसारम् तनोति इमम् असन्.मयम् ॥१८॥
jIvaz_cittam manas mAyA iti_evam.Adibhi:_Atatai: |
rUpai:_AtmA eva saMsAram tanoti imam asan.mayam ||18||
jIvaz_cittam manas mAyA iti_evam.Adibhi:_Atatai: |
rUpai:_AtmA eva saMsAram tanoti imam asan.mayam ||18||
the 'Living jIva', —> the ''citta Affection', —> 'manas Mind',
by the proliferation of such forms,
the Self alone extends the saMsAra, made-out.of the not.So.
जीवश्_चित्तम् मनस् माया 'The Living jIva, 'citta Affection, manas Mind," =
इति_एवम्.आदिभिर्_आततैः रूपैः by the proliferation of forms like these =
आत्मा एव संसारं तनोति it's only the Self that extends the saMsAra, =
इमम् असन्.मयम् this construct of the notSo. -18-
~m.18 Self alone is fostering the emergence and growth of Jiva, mind, maya and this mutable world.
~sv.17-18-19-20 What exactly are the means that the sage Vasistha has prescribed for the conquest of the senses and the mind? They are surely the sources of sorrow.
~vlm.18. Our hearts and minds, our living souls and their delusion, tend to stretch out the phenomenal world before us; and our very souls make a reality of the unreal existence.
एभिरेवम् मनोमात्रतन्तुबद्धै: क्षयम् गतै: ।
ebhi:_evam manomAtra-tantu-baddhai: kSayam gatai: |
दुःखोपशान्तिरेतानि सुचिकित्स्यानि न: कथम् ॥१९॥
du:kha-upazAnti:_etAni sucikitsyAni na: katham ||19||
.
ebhi: evam
thus with these
manas.mAtra-tantu=baddhai:
Mind.measured-body=bonds
kSayam gatai:
gone to destruction
du:kha-upazAnti: x
etAni sucikitsyAni na: katham - x.
~m.19 If mind, which is binding them with a string, can be conquered and annihilated, all grief will disappear. What is the best way to effect this annihilation?
~sv.17-18-19-20 What exactly are the means that the sage Vasistha has prescribed for the conquest of the senses and the mind? They are surely the sources of sorrow.
~vlm.19. All these things are linked together in our minds, and are weakened only by the weakening of our mental appetites. But how are these to be avoided in order to get rid of our misery.
*only with these (notions and delusions) binding with mind-ropes,
being destroyed, sorrows disappear. How for us these are best to cure?
*AS. I agree, except i would say " how are these properly cured".
भोग-अभ्र-मालावलयाम् धी-बलाकामिमाम् कथम् ।
bhoga-abhra-mAlAvalayAm dhI-balAkAm imAm katham |
पृथक्.करोमि पयसो धाराम् हंस इव अम्भस: ॥२०॥
pRthak.karomi payasa:_ dhArAm haMsa_ iva ambhasa: ||20||
.
bhoga-abhra-mAlAvalayAm x
dhI-balAkAmimAm katham - x +
pRthak.karomi payasa:_ x
dhArAm haMsa iva ambhasa: - x.
~m.20 How can I wean away and separate the intellect encaged by the clouds of sensuous pleasures, like a swan which separates water from milk?
~sv.17-18-19-20 What exactly are the means that the sage Vasistha has prescribed for the conquest of the senses and the mind? They are surely the sources of sorrow.
~vlm.20. The slender light of reason is over-shadowed, like a single crane in the air, by the dark cloud of passions and appetites; how am I then to distinguish the right from wrong, as the goose separates the milk from the water?
* how I can gradually make intellect quiet weaning it from delusion
of enjoyments, as swan separated milk from wate?
*AS. I agree, except, for some reason, the intellect is
compared to a bakI a female crane. I have no idea what this particular image is
chosen, except the delusions are described as a ring of clouds in which the
crane is probably being blown away.
The last sentence has two minor corrections: separated -> separates,
wate-> water.
भोगास्_त्यक्तुम् न शक्यन्ते तत्.त्यागेन विना वयम् ।
bhogA:_tyaktum na zakyante tat.tyAgena vinA vayam |
प्रभवाम: न विपदाम् अहो संकटम् आगतम् ॥२१॥
prabhavAma: na vipadAm aho saMkaTam Agatam ||21||
.
bhogA:_tyaktum na zakyante x
tat.tyAgena vinA vayam - x +
prabhavAma: na vipadAm x
aho saMkaTam Agatam - x.
भोगाः त्यक्तुं न शक्यन्ते Pleasures cannot be abandoned =
तत्-त्यागेन विना वयम् without our renunciation of them =
प्रभवामः न विपदाम् we cannot forestall misfortune. =
अहो संकटम् आगतम् Oh, what a predicament!
jd#>kR ? #saMkaTa #saGkaTa mf<-A>n. (prob. PrAkrt for #saMkRta; cf. #vikaTa &c.) "brought together", contracted, closed, narrow, strait, mbh.&c.; • crowded together, thick, impassable, mbh.; dangerous, critical mbh.; (end-comp.) crowded with, full of kAd.; –m.- N. of a partic. personification (a son of Kakubh) bhp.; • saMkaTam a narrow passage, strait, pass, mbh.&c., a strait, difficulty, critical condition, danger to or from (comp.; cf. prANa-s-.)
~m.21 It is almost impossible to get away from pleasures But without casting them off, calamities cannot be avoided. What distress (I am in)?
~sv.21. It is impossible to abandon enjoyment of pleasure, and it is not possible to end sorrow without abandoning such enjoyment: this indeed is a problem.
~vlm.21. It is as hard to shun our appetites on the one hand, as it is impossible to avoid our troubles here, without the utter annihilation of our appetency. Here is the difficulty in both ways.
मनोमात्रमिदम् प्राप्यम् तच्चैवेदम् प्रयोजनम् ।
manomAtram idam prApyam tat_ca_eva_idam prayojanam |
संपन्नम् नो गिरिगुरु मौर्ख्याद्यक्ष: शिशोरिव ॥२२॥
sampannam no giriguru maurkhyAt_yakSa: zizo:_iva ||22||
.
It means: It (our goal) can be only reached by the mind alone, however, it has become heavy like a mountain; as a yakSa weighs on a child due to his foolish imagination.
manas-mAtram idam prApyam
A Mind-measure is this to-be-had
tat ca eva
and that very
idam prayojanam
this reason
sampannam
as given
na-u giri-guru
not at all hard-to-swallow
maurkhyAt
out of folly
yakSa: zizo: iva
like a yakSha.Warder to a child
#prApya . to be reached, attainable, acquirable, procurable; fit, proper, suitable
#prayojana-m (ifc. f. -A) occasion, opportunity, purpose; #prayojanena, with a particular intention, on purpose; #prayojanavazAt, id.; kena prayojanena, from what cause or motive?; kasmai prayojanAya, kasmAt prayojanAt, kasya prayojanasya and kasmin prayojane id.; prayojanam #atikram, to neglect an opportunity; profit, use or need of, necessity for (with instr., <taruNA kim prayojanam>, what is the use of the tree?; <bhavatv etai: kusumai: prayojanam>, let these flowers be used; means of attaining; (in phil.) a motive for discussing the point in question; vat a. having or connected with or serving any purpose or interest, interested; serviceable, useful; having a cause, caused, produced.
ABC. ... san maurkhyAd girito'pi guru duruddharam sampannam ... ||
m.22 This world is mind only. whatever benefit accrues in this world is no big deal. It is merely like a Yaksha (imagined by) a child.
~sv.22-23 But, since the mind is the crucial factor in all this, surely if the mind once tastes the supreme peace, freed of all world-illusion, it will not abandon that and run after sense-pleasure.
~vlm.22. Again the mind is the leader to our spiritual knowledge on the one hand, and our seducer also to worldliness on the other. We know not which way to be led by it. The difficulty is as great as a man's mounting on a mountain, or a child's escaping from the fear of a yaksha.
* everything seen and attainable here is mind only, it is not
moutain-heavy, like yaksha imagined by a child because of his
foolishness.
*AS. Typo: prayoganam -> prayojanam
परमाम् शान्तम् आगत्य गत=संसार-संभ्रमा ।
paramAm zAntam Agatya gata=saMsAra-sambhramA |
बाला इव लब्ध-दयिता कंचित्_प्राप्स्यति नो मति: ॥२३॥
bAlA_iva labdha-dayitA kaMcit_prApsyati no mati: ||23||
.
paramAm zAntam Agatya gata=saMsAra-sambhramA |
bAlA iva labdha-dayitA kaMcit_prApsyati no mati: ||23||
paramAm zAntam Agatya Having-come-to perfect peace
gata=saMsAra-sambhramA its SamsAric wandering gone
bAlA iva labdha-dayitA like a girl getting a lover
kaMcit_prApsyati no mati: na: / na.u
Our/ thinking will /not get something.
AB. ... na smariSyati.
~m.23 When one attains perfect peace, with the delusion of the mutable world fleeing away, he will not think of anything else, like a lady who gets her beloved.
~sv.22-23 But, since the mind is the crucial factor in all this, surely if the mind once tastes the supreme peace, freed of all world-illusion, it will not abandon that and run after sense-pleasure.
~vlm.23. All worldly turmoil is at an end, upon one's attainment of true felicity; as the anxieties of a maiden are over, after she has obtained a husband.
कदा उपशान्त-संरम्भम् विगत-अशेष-कौतुकम् ।
kadA upazAnta-saMrambham vigata-azeSa-kautukam |
अ.पापम् आत्म-विश्रान्तम् मम स्यात्_पावनम् मन: ॥२४॥
a.pApam Atma-vizrAntam mama syAt_pAvanam mana: ||24||
.
kadA x
upazAnta-saMrambham x
vigata-azeSa-kautukam x
a.pApam x
Atma-vizrAntam x
mama syAt pAvanam mana: - will my Mind be purified?
~m.24 When will my mind be purified, with all agitation quietened and the endless inquisitiveness moving out (of me) and I rest in peace?
~sv.24-25 Oh, when will my mind be pure and when will it rest in the supreme being?
~vlm.24. When will my anxieties have their quietism, and when will my cares come to an end? When will my soul have its holiness, and my mind find its rest from acts of merit and demerit?
कलाकलाप-संपूर्णाच् छशाङ्काद् अपि शीतले ।
kalAkalApa-sampUrNAt_ zazAGkAt_ api zItale |
पदे सु-रुढम् विश्रम्य भ्रमिष्यामि कदा जगत् ॥२५॥
pade su-ruDham vizramya bhramiSyAmi kadA jagat ||25||
.
kalAkalApa-sampUrNAt x
zazAGkAt api x
zItale pade - in a cool state =
su-ruDham vizramya x
bhramiSyAmi kadA jagat - when shall I roam the earth?
~m.25 When will I wander in this world after ascending to that full moon cool state?
~sv.24-25 Oh, when will my mind be pure and when will it rest in the supreme being?
~vlm.25. When shall I rest in that state of bliss, which is as cooling and complete in itself; as the full-moon with all her digits, and when shall I rove about the earth at large, free from worldly cares and ties?
कलना-पेलवम् रूपम् उत्सृज्य_आलीनम् आत्मनि ।
kalanA-pelavam rUpam utsRjya_AlInam Atmani |
कदा_एष्यति मन: शान्तिम् अम्भसि इव तरङ्गक: ॥२६॥
kadA_eSyati mana: zAntim ambhasi_iva taraGgaka: ||26||
.
with all its wool-gathering done,
when will it be absorbed into
the Self? when will this Mind find rest,
a wavelet in the great water?
kalanA-pelavam rUpam utsRjya Emerged in the form of a sprout of KalanA Imagining gathering of saMkalpas, cf. "wool-gathering"
* kadA eSyati when will it go-to/become
*AlInam Atmani absorbed/subdued in the Self,
mana: zAntim manas Mind gone-to peace
ambhasi iva taraGgaka: like a wavelet in the water?
~m.26 When will I merge in my Self, discarding the mind of useless imagination? When will I attain that peace? It will be like waves slipping into their waters.
~sv.26-35 When will my mind rest in the infinite even as a wave is re-absorbed in the ocean? ...
~vlm.26. When will my fancy stop from its flight, and concentrate into the inward soul? When will my mind be absorbed in the Supreme soul, like the turbulent wave subsiding in the breast of the quiet sea?
तृष्णा-तरङ्गाकुलितम् आशा-मकर-मालिनम् ।
tRSNA-taraGgAkulitam AzA-makara-mAlinam |
कदा संसार-जलधिम् तीर्त्वा स्याम् अहम् अज्वर: ॥२७॥
kadA saMsAra-jaladhim tIrtvA syAm aham ajvara: ||27||
.
tRSNA-taraGgAkulitam x
AzA-makara-mAlinam - x +
kadA saMsAra-jaladhim x
tIrtvA syAm aham ajvara: - x.
~m.27 This world is agitated by the waves of desire. It is polluted by the crocodiles of expectations and hopes. When will I cross this and be without any fever (of agitation)?
~sv.26-35 When will my mind rest in the infinite even as a wave is re-absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
~vlm.27. When shall I get over this wide ocean of the world, which is disturbed by the turbulent waves of our desires, and is full of the voracious crocodiles of our greedy avarice, and get rid of this feverish passion?
* what is syAmahama?
*AS. The phrase syAm aham ajvara: (I shall be free of my fever = affliction)
कदा उपशम-शुद्धासु पदवीषु विचक्षणा: ।
kadA upazama-zuddhAsu padavISu vicakSaNA: |
मुमुक्षूणाम् निवत्स्यामो निःशोकम् सम.दर्शना: ॥२८॥
mumukSUNAm nivatsyAma:_ ni:zokam sama.darzanA: ||28||
.
kadA
upazama-zuddhAsu padavISu
vicakSaNA:
mumukSUNAm
nivatsyAma:
ni:zokam
sama.darzanA:
~m.28 When will I become pure with quietitude and attain the state of discrinination like the seekers and become free from sorrow and develop attitude of equality?
~sv.26-35 When will my mind rest in the infinite even as a wave is re-absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
~vlm.28. When shall I rest in that state of complete quiescenece and unfeelingness of my mind, which is aimed at by the seekers of liberation, and the all-tolerant and indifferent philosopher. (It is the sullen apathy of stoicism, which constitutes the true wisdom and happiness of asceticism also).
संतापितसमस्ताङ्ग: सर्वधातुभयंकर: ।
saMtApita-samasta-aGga: sarva-dhAtu-bhayaMkara: |
संसृतिज्वर आदीर्घ: कदा नाशमुपैष्यति ॥२९॥
saMsRti-jvara AdIrgha: kadA nAzam upaiSyati ||29||
.
saMtApita-samasta-aGga: x
sarva-dhAtu-bhayaM-kara: x
saMsRti.jvara-AdIrgha: x
/ gha
kadA nAzam upaiSyati - x.
~m.29 This world is gilded with all minerals and elements. It is thus fearful. It is beset with continuous movement. When will this fever vanish (from me)?
~sv.26-35 When will my mind rest in the infinite even as a wave is re-absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
~vlm.29. Ah! when will this continuous fever of my worldliness abate, which has irritated my whole body by its inward heat, and deranged my humours out of their order!
निर्वात-दीप-लेखा इव कदा चित्तम् गत-व्यथम् ।
nirvAta-dIpa-lekhA iva kadA cittam gata-vyatham |
शमम् एष्यति हे बुद्धे सु.प्रकाश-घन-अन्तरम् ॥३०॥
zamam eSyati he buddhe su.prakAza-ghana-antaram ||30||
.
nirvAta-dIpa-lekhA iva x
kadA cittam gata-vyatham x
zamam eSyati x
he buddhe x
su.prakAza-ghana-antaram - x.
#vAta
~m.30 O discriminating intelligence, when will you make this mind free of anguish and distress, like a lamp in still atmosphere, and make it totally quiet?
~sv.26-35 When will my mind rest in the infinite even as a wave is re-absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
~vlm.30. When will this heart of mine cease to throb from its cares, like the light of the lamp ceasing to flutter without the wind; and when will my understanding gain its light, after dispersion of the gloom of my ignorance.
कदेन्द्रियाणि दुःखेभ्य: संतरिष्यन्ति हेलया ।
kadA_indriyANi du:khebhya: saMtariSyanti helayA |
दुरीहा-दग्ध-देहानि गरुमन्त इवार्णवान् ॥३१॥
dur.IhA-dagdha-dehAni garumanta_ iva_arNavAn ||31||
.
kadA x
indriyANi x
du:khebhya: saMtariSyanti x
helayA x
dur.IhA-dagdha-dehAni x
garumanta_ iva_arNavAn - x.
~m.31 When will these sorrow ridden senses, which burn the beings, cross the ocean of 'samsara', like Garuda crossing the oceans with ease?
~sv.26-35 When will my mind rest in the infinite even as a wave is re-absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
~vlm.31. When will these organs and members of my body, have their respite from their incessant functions; and when will this parched frame of mine get over the sea (flame?) of avarice, like the phoenix rising from its ashes.
* when senses ridden with sorrows and bodies badly suffering will
cross the ocean (of samsara) easily like garuda?
*AS. When the sense organs, burned by bad desires, will easily (helayA) cross over their pains, like an eagle rising from the ocean?
अयम् सो_sहम् रुदन्_मूढ इति व्यर्थाहितो भ्रम: ।
ayam sa:_aham rudan_mUDha_ iti vyarthAhita:_ bhrama: |
शरदीवासितो मेघ: कदा नाशम् उपैष्यति ॥३२॥
zaradi_ivAsita:_ megha: kadA nAzam upaiSyati ||32||
.
ayam so_aham rudan mUDha iti - x =
vyartha-Ahito bhrama: - x +
zaradi iva Asito megha: - x =
kadA nAzam upaiSyati - x.
#rudan
#vyartha
#Ahita
#Asita
~m.32 'I am this body' foolish people worry with such useless thoughts. When will such autumn clouds disperse and disappear?
~sv.26-35 When will my mind rest in the infinite even as a wave is re-absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
~vlm.32. When will the light of reason like the clear atmosphere of the autumnal sky, dispel this dark cloud of my ignorance, that envelopes my heavenly essence under the veil of this sorry and miserable form.
* when this stupid useless delusion that I am sorrow fool will
disappear like a dark cloud in fall?
*AS. This foolish delusion that " I am this crying stupid fellow"; when will it dissipate like a dark cloud in fall?
मन्दारवनलेखासु या मति: सा तृणायते ।
mandAra-vana-lekhAsu yA mati: sA tRNAyate |
याचे तत्पदमात्मीयम् संप्राप्स्याम: कदा वयम् ॥३३॥
yAce tat_padam_AtmIyam samprApsyAma: kadA vayam ||33||
.
mandAra-vana-lekhAsu – in the forest of flame-flowers =
yA mati: sA – that which is the thoughtful mind =
sA tRNAyate - turns to dry grass =
yAce tat-padam AtmIyam - I pray.for That state of the Self: =
samprApsyAma: kadA vayam - when will it be attained by us?
#mandAra: #mandara: the coral tree or flame tree, Erythrina Indica, (also regarded as one of the 5 trees of paradise or svarga) MBh. Ka1v. &c
~m.33 Even the garlands of 'mandara' flowers appear like garlands of grass to me. I am now awaiting the attainment of that Supreme Self.
~vlm.33. Our minds are filled with the weeds of the mandara plants of the garden of paradise: (i. e. desiring the enjoyments of heaven). But my soul pants for its restitution in the Supreme spirit.
~sv.26-35 When will my mind rest in the infinite even as a wave is re-absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
* when enjoyments of the heaven’s gardens become like grass in my mind?
when we’ll reach that state of self?
*AS. I wish to reach that place of the soul (liberation) compared to which even the heavens gardens are a trifle like grass; when shall we get there?
in the forest of Flame.flowers
yA mati: sA – that which is the thoughtful mind =
sA tRNAyate - turns to dry grass =
yAce tat-padam AtmIyam - I pray.for That state of the Self: =
samprApsyAma: kadA vayam - when will it be attained by us?
#mandAra: #mandara: the coral tree or flame tree, Erythrina Indica, (also regarded as one of the 5 trees of paradise or svarga) MBh. Ka1v. &c
वीतराग-जन-प्रोक्ता निर्मला ज्ञान-दृष्टय: ।
vItarAga-jana-proktA nirmalA jJAna-dRSTaya: |
कच्चित् पदम् त्वयि मन: करिष्यन्तीति मे वद ॥३४॥
kaccit padam tvayi mana: kariSyanti_iti me vada ||34||
.
vItarAga-jana-proktA:
yz vItarAga-jana-proktas =
nirmalA: jJAna-dRSTaya:
yz nirmalA: jJAna-dRSTis =
kaccit padam tvayi mana: -
whatever state your Mind is in
kariSyanti x
iti me vada - x.
~m.34 Oh mind! tell me when you will arrive at the high state of Truth perception, leaving aside attachements and delusions.
~sv.26-35 When will my mind rest in the infinite even as a wave is re-absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
~vlm.34. The dispassionate man is said to be set in the pure light of reason; it is therefore that passionless state of my mind which I long to attain.
हा तात मात: पुत्रेति गिरामासामहम् पुन: ।
hA tAta mAta: putra_iti girAm AsAm aham puna: |
भाजनम् चित्त माभूवम् भोजनम् दुःखभोगिनाम् ॥३५॥
bhAjanam citta mAbhUvam bhojanam du:kha-bhoginAm ||35||
.
hA tAta mAta: putra_iti - x =
girAm AsAm aham puna: - x +
bhAjanam citta mAbhUvam - x =
bhojanam du:kha-bhoginAm - x.
.
~m.35 Alas! this mind is fit to be the feast of a python. I will not again talk of son, father and mother. This mind feeds on griefs.
~sv.26-35 When will my mind rest in the infinite even as a wave is re-absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
~vlm.35. But my restless mind has made me a prey to the dragon of despair, and I cry out in my sorrow, O my father and mother! help me to get out of this difficulty.
* I again address mind as father, mother, son,
do not become a prey for sorrow-serpent
~*AS. (I wish that) my mind may not be occupied by the words like "O my father, my mother, my son etc." which is the food of the miserable (du:khabhoginAm bhojanam).
Øtt.part. #ayam -> *AsAm – f. gen. pl.
हे बुद्धे भगिनि भ्रातुरर्थिताम् पूरयाशु मे ।
he buddhe bhagini bhrAtu:_arthitAm pUrayA_Azu me |
आवयोर्दुःखमोक्षाय विचाराय मुनेर्गिर: ॥३६॥
Avayo:_du:kha-mokSAya vicArAya mune:_gira: ||36||
.
he buddhe bhagini bhrAtu: x
arthitAm pUrayA_Azu me x
Avayo: du:kha-mokSAya vicArAya x
mune: gira: - the words of the muni.
~m.36 Oh my dear sister, 'Buddhi'! listen to this prayer of your brother (myself). Deliberate on the words of sage Vasista. Both of us will then be liberated.
~sv.36-40 O mind, will you really remain firmly established in the wisdom revealed by the great sages? O my intellect, you are my friend: contemplate the teachings of sage Vasistha in such a way that we shall both be saved from the miseries of this worldly existence.
~vlm.36. I exclaim also saying:—O my sister understanding! condescend to comply with the request of thy poor brother; and consider well the words of the wise sage for our deliverance from misery.
* o my sister intellect, for the sake of fulfilment of me, your brother,
for liberation of us both from sorrow, do vicara of sage’s words
~*AS. O my sister, my intellect; please fulfill the desire of mine, your brother, immediately and think over the speech of the muni toward the end of our misery.
त्वाम् पादपतित: प्रीत्या याचे सति सुते मते ।
tvAm pAda-patita: prItyA yAce sati sute mate |
तेन भव्ये भवोच्छेदभूतये सुस्थिरा भव ॥३७॥
tena bhavye bhava-uccheda-bhUtaye su.sthirA bhava ||37||
.
tvAm x
pAda-patita: x
prItyA yAce sati sute mate x
tena bhavye x
bhava-uccheda-bhUtaye x
su.sthirA bhava - x.
~m.37 Oh my good daughter (-like) mind! I beseech you. Steady yourself to cut asunder this mutable, mundane world.
~sv.36-40 O mind, will you really remain firmly established in the wisdom revealed by the great sages? O my intellect, you are my friend: contemplate the teachings of sage Vasistha in such a way that we shall both be saved from the miseries of this worldly existence.
~vlm.37. I call thee also, O my good sense to my aid, and beg of thee, O progeny of thy virtuous mother! to remain firm by my side, in my struggle of breaking the bonds of the world.
* I fall at your feet, joyful daughter mind,
I beg you to leave world and stay firm in state of self
*AS. I agree except I would change the second line to:
" be firm to acquire the great glory of destruction of this samsara".
वसिष्ठ-मुनिना प्रोक्ता विरक्ता: प्रथमम् गिर: ।
vasiSTha-muninA proktA viraktA: prathamam gira: |
ततो मुमुक्षोर्_आचार उत्पत्तीनाम् क्रमस्_तत: ॥३८॥
tato mumukSo:_AcAra utpattInAm krama:_tata: ||38||
.
vasiSTha-muninA - by the muni vasiSTha
proktA: viraktA: prathamam gira: - at first were spoken words about Dispassion
tata: mumukSo:_AcAra: - then the conduct of the Freedom-seeker =
utpattInAm krama:_tata: - then the process of Outfalling of the world ...
tata: mumukSo:_AcAra: then the conduct of the Freedom-seeker
utpattInAm krama:_tata: then the process of Outfalling of the world ...-
~m.38-39 . Oh mind, sage Vasista told (us) about dispassion and later on about the behavior of a seeker.
~sv.36-40 O mind, will you really remain firmly established in the wisdom revealed by the great sages? O my intellect, you are my friend: contemplate the teachings of sage Vasistha in such a way that we shall both be saved from the miseries of this worldly existence.
~vlm.38. Let me first of all reflect on the sayings of the sage on Resignation (Vairágya), and then on the conduct of one who longs for his liberation, and next about the creation of the world, (in the Srishti Prakarana).
तत: स्थितिप्रकरणम् समम् दृष्टान्तसुन्दरम् ।
tata: sthiti.prakaraNam samam dRSTAnta-sundaram |
विज्ञानगर्भसुलभम् यथावत्स्मर हे मते ॥३९॥
vijJAna-garbha-sulabham yathAvat_smara he mate ||39||
.
... then the Instruction on Stasis--
with beautiful examples, too,
for easy understanding. So
remember all these, O my mind.
tata: sthiti-prakaraNam ... then the Instruction on Stasis
samam dRSTAnta-sundaram likewise with beautiful examples
vijJAna-garbha-su_labham understanding-source-well.gotten Having got a good understanding
yathAvat smara he mate thusly remember it, o mind.
~m.39 Then he dwelt upon creation and its beginnings. He talked about 'Sthiti' (the survival) of creation with beautiful illustations and examples. They are all full of knowledge and experience, easy for those who are equipped for it. Recall, recollect and muse about them.
~sv.36-40 O mind, will you really remain firmly established in the wisdom revealed by the great sages? O my intellect, you are my friend: contemplate the teachings of sage Vasistha in such a way that we shall both be saved from the miseries of this worldly existence.
~vlm.39. Let me remember afterwards all that he has said on the Existence of the universe (Sthiti Prakarana), together with its beautiful illustrations; all of which are replete with sound wisdom and deep philosophy.
कृतमति शतशस् विचारितम् यद्
kRtamati zatazas vicAritam yad
यदि तद्_उपैति न मानसस्य बुद्धि: ।
yadi tat_upaiti na mAnasasya buddhi: |
भवति तद्_अफलम् शरद्-घन-आभम्
bhavati tat_aphalam zarad-ghana-Abham
सततम् अतस् मतिर्_एव कार्य-सार: ॥४०॥
satatam atas mati:_eva kArya-sAra: ||40||
.
kRtamati zatazas vicAritam - x =
yad yadi - x =
tat_upaiti na mAnasasya buddhi: - x +
bhavati tat_aphalam - x =
zarad-ghana-Abham - x =
satatam atas mati:_eva kArya-sAra: - x.
~m.40 If one's intellect does not accept what is deliberated upon by mind, then no useful result will ensue from such inquiry. It will be like the autumn clouds which fritter away (with the least breeze around). Mind and intellect should act together to become fruitful.
~sv.36-40 O mind, will you really remain firmly established in the wisdom revealed by the great sages? O my intellect, you are my friend: contemplate the teachings of sage Vasistha in such a way that we shall both be saved from the miseries of this worldly existence.
~vlm.40. Although a lesson may be repeated a hundred times over, it proves to be of no effect, unless it is considered with good understanding and right sense of its purport. Otherwise it is as the empty sound of autumn clouds without a drop of rain.
*even if mind thinks of it 100 times, without deep intellectual
understanding it is fruitless, like autumn sky. Only constant
engagement of the mind brings result
*AS. Typo: zaraddhanAbham -> zaradghanAbham
Even if one thinks of something hundreds of times with determination, it
becomes fruitless like color of the cloud being lost in fall (zarad). So, the
mind is essential for the results of actions.
oॐm
ÂUUMmmmm....
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
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oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
Jiva Das
FM5002 RÂMA REVIEWS HIS LESSONS 2.FB 2.3 .z40
FM.5.1-FM.5.24
https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0
FM.5.2 RÂMA REVIEWS HIS LESSONS 2.FB 2.3
सर्ग 5.२
sarga 5.2
वाल्मीकिर् उवाच ।
vAlmIki:_uvAca |
ते समेत्य गृहम् गत्वा राजपुत्राः शशि.त्विषः ।
te sametya gRham gatvA rAjaputrA: zazi.tviSa: |
चक्रुः सर्वम् अशेषेण स्व.सद्मसु दिन.क्रमम् ॥५।२।१॥
cakru: sarvam azeSeNa sva.sadmasu dina.kramam ||5|2|1||
वसिष्ठः_राघवः_च_एव राजानः_मुनयः_द्विजाः ।
vasiSTha: rAghava: ca_eva rAjAna: munaya: dvijA: |
इति चक्रुः स्व.कार्याणि तथा स्व.गृह.वीथिषु ॥५।२।२॥
iti cakru: sva.kAryANi tathA sva.gRha.vIthiSu ||5|2|2||
सस्नुः कमल.कह्लार.कुमुद.उत्पल.हारिषु ।
sasnu: kamala.kahlAra.kumuda.utpala.hAriSu |
जल.आशयेषु चक्राह्व.हंस.सारस.राजिषु ॥५।२।३॥
jala.AzayeSu cakrAhva.haMsa.sArasa.rAjiSu ||5|2|3||
गो.भूतिल.हिरण्यानि शयनाny आसनानि च ।
go.bhUtila.hiraNyAni zayanAni_AsanAni ca |
दdur दानानि विप्रेभ्यः_भाजनाny अंशुकानि च ॥५।२।४॥
dadu:_dAnAni viprebhya: bhAjanAni_aMzukAni ca ||5|2|4||
हेम.रत्न.विचित्रेषु स्वेषु चामर.सद्मसु ।
hema.ratna.vicitreSu sveSu cAmara.sadmasu |
आनर्चुः_अच्युत.ईशान.हुताश.अर्क.आदिकान् सुरान् ॥५।२।५॥
Anarcu:_acyuta.IzAna.hutAza.arka.AdikAn surAn ||5|2|5||
पुत्र.पौत्र.सुहृत्.भृत्य.बन्धु.मित्र=गणैः सह ।
putra.pautra.suhRt.bhRtya.bandhu.mitra=gaNai:_saha |
तत आस्वादयाम्.आsur भोजनाny उचितानि वै ॥५।२।६॥
tata* AsvAdayAm.Asu: bhojanAni_ucitAni vai ||5|2|6||
एतस्मिन् समये च_अस्मिन् नगरे दिवso 'भवत् ।
etasmin samaye ca_asmin nagare divasa:_abhavat |
तनुः_अष्टाङ्ग.शेषत्वात् दृष्टः न च मनोहरः ॥५।२।७॥
tanu:_aSTAGga.zeSatvAt dRSTa: na ca manohara: ||5|2|7||
सायन्तन.दिनान्तम् ते तत्.काल.उचित चेष्टया ।
sAyantana.dinAntam te tat.kAla.ucita ceSTayA |
अनयन् अंशुभिः सार्धम् यावत् अस्तम् ययौ रविः ॥५।२।८॥
anayan aMzubhi: sArdham yAvat astam yayau ravi: ||5|2|8||
संध्याम् ववन्दिरे सुष्ठु जेयुः च_एव_अघ.मर्षणाम् ।
saMdhyAm vavandire suSThu jeyu: ca_eva_agha.marSaNAm |
पेठुः स्तोत्राणि पुण्यानि जगुः_गाथा* मनोहराः ॥५।२।९॥
peThu: stotrANi puNyAni jagu:_gAthA* manoharA: ||5|2|9||
ततः_च_अभ्युदिता श्यामा काम.नीशोक.हारिणी ।
tata:_ca_abhyuditA zyAmA kAma.nIzoka.hAriNI |
क्षीरोदात् इव माहेन्द्री चन्द्र.अवश्याय.दायिनी ॥५।२।१०॥
kSIrodAt iva mAhendrI candra.avazyAya.dAyinI ||5|2|10||
शनैः_आस्तीर्ण.पुष्पेषु कीर्ण.कर्पूर.मुष्टिषु ।
zanai:_AstIrNa.puSpeSu kIrNa.karpUra.muSTiSu |
दीर्घ.इन्दु.बिम्ब.रम्येषु तस्थुः_तल्पेषु राघवाः ॥५।२।११॥
dIrgha.indu.bimba.ramyeSu tasthu:_talpeSu rAghavA: ||5|2|11||
अथ रामात् ऋते_अन्येषाम् तत्र तत् व्यवहारिणी ।
atha rAmAt Rte_anyeSAm tatra tat vyavahAriNI |
व्यतीयाय शनैः श्यामा मुहूर्त इव शोभना ॥५।२।१२॥
vyatIyAya zanai: zyAmA muhUrta* iva zobhanA ||5|2|12||
तस्थौ रामः तु ताम् एव वासिष्ठीम् वचन.आवलीम् ।
tasthau rAma: tu tAm eva vAsiSThIm vacana.AvalIm |
चिन्तयत् मधुर.उदाराम् करिणीम् कलभः_यथा ॥५।२।१३॥
cintayat madhura.udArAm kariNIm kalabha:_yathA ||5|2|13||
किम् इदम् नाम संसार.भ्रमणम् किम् इमे जनाः ।
kim idam nAma saMsAra.bhramaNam kim ime janA: |
भूतानि च विचित्राणि किम् आयान्ति प्रयान्ति किम् ॥५।२।१४॥
bhUtAni ca vicitrANi kim AyAnti prayAnti kim ||5|2|14||
मनसः कीदृशम् रूपम् कथम् च_एतत् प्रशाम्यति ।
manasa: kIdRzam rUpam katham ca_etat prazAmyati |
माया_इयम् सा किम् उत्था स्यात् कथम् च_एव निवर्तते ॥५।२।१५॥
mAyA_iyam sA kim utthA syAt katham ca_eva nivartate ||5|2|15||
निवृत्तया_अनया कः स्यात् गुणः दोषः_अथ वा भवेत् ।
nivRttayA_anayA ka: syAt guNa: doSa:_atha vA bhavet |
कथम् आत्मनि च_एव_अयम् तते संकोच आगतः ॥५।२।१६॥
katham Atmani ca_eva_ayam tate saMkoca* Agata: ||5|2|16||
किम् उक्तम् स्यात् भगवता मुनिना मनसः क्षये ।
kim uktam syAt bhagavatA muninA manasa: kSaye |
किम् च_इन्द्रिय.जये प्रोक्तम् किम् उक्तम् अथवा_आत्मनि ॥५।२।१७॥
kim ca_indriya.jaye proktam kim uktam athavA_Atmani ||5|2|17||
जीवः_चित्तम् मनः_माया इति_एवम्.आदिभिः_आततैः ।
jIva:_cittam mana:_mAyA iti_evam.Adibhi:_Atatai: |
रूपैः_आत्मा_एव संसारम् तनोति_इमम् असत्.मयम् ॥५।२।१८॥
rUpai:_AtmA_eva saMsAram tanoti_imam asat.mayam ||5|2|18||
एभिः_एवम् मनोमात्र.तन्तु.बद्धैः क्षयम् गतैः ।
ebhi:_evam manomAtra.tantu.baddhai: kSayam gatai: |
दुःख.उपशान्तिः एतानि सुचिकित्स्यानि नः कथम् ॥५।२।१९॥
du:kha.upazAnti: etAni sucikitsyAni na: katham ||5|2|19||
भोग.अभ्र.मालावलयाम् धी.बलाकाम् इमाम् कथम् ।
bhoga.abhra.mAlAvalayAm dhI.balAkAm imAm katham |
पृथक्.करोमि पयसः_धाराम् हंस इव_अम्भसः ॥५।२।२०॥
pRthak.karomi payasa: dhArAm haMsa* iva_ambhasa: ||5|2|20||
भोगाः त्यक्तुम् न शक्यन्ते तत्.त्यागेन विना वयम् ।
bhogA: tyaktum na zakyante tat.tyAgena vinA vayam |
प्रभवामः_न विपदाम् अहो संकटम् आगतम् ॥५।२।२१॥
prabhavAma: na vipadAm aho saMkaTam Agatam ||5|2|21||
मनःमात्रम् इदम् प्राप्यम् तत्_च_एव_इदम् प्रयोजनम् ।
mana:mAtram idam prApyam tat_ca_eva_idam prayojanam |
सम्पन्नम् नो* गिरि.गुरु मौर्ख्यात् यक्षः शिशोः_इव ॥५।२।२२॥
sampannam no* giri.guru maurkhyAt yakSa: zizo: iva ||5|2|22||
परमाम् शान्तिम् आगत्य गत=संसार.सम्भ्रमा ।
paramAm zAntim Agatya gata=saMsAra.sambhramA |
बाला_इव लब्ध.दयिता कंचित् प्राप्स्यति नो* मतिः ॥५।२।२३॥
bAlA_iva labdha.dayitA kaMcit prApsyati no* mati: ||5|2|23||
कदा_उपशान्त.संरम्भम् विगत.अशेष.कौतुकम् ।
kadA_upazAnta.saMrambham vigata.azeSa.kautukam |
अ.पापम् आत्म.विश्रान्तम् मम स्यात् पावनम् मनः ॥५।२।२४॥
a.pApam Atma.vizrAntam mama syAt pAvanam mana: ||5|2|24||
कला.कलाप.सम्पूर्णाc_chaशाङ्कात् अपि शीतले ।
kalA.kalApa.sampUrNAt_zazAGkAt api zItale |
पदे सु.रुढम् विश्रम्य भ्रमिष्यामि कदा जगत् ॥५।२।२५॥
pade su.ruDham vizramya bhramiSyAmi kadA jagat ||5|2|25||
कलना.पेलवम् रूपम् उत्सृज्य_आलीनम् आत्मनि ।
kalanA.pelavam rUpam utsRjya_AlInam Atmani |
कदा_एष्यति मनः शान्तिम् अम्भसि_इव तरङ्गकः ॥५।२।२६॥
kadA_eSyati mana: zAntim ambhasi_iva taraGgaka: ||5|2|26||
तृष्णा.तरङ्ग.आकुलितम् आशा.मकर.मालिनम् ।
tRSNA.taraGga.Akulitam AzA.makara.mAlinam |
कदा संसार.जलधिम् तीर्त्वा स्याम् अहम् अज्वरः ॥५।२।२७॥
kadA saMsAra.jaladhim tIrtvA syAm aham ajvara: ||5|2|27||
कदा_उपशम.शुद्धासु पदवीषु विचक्षणाः ।
kadA_upazama.zuddhAsu padavISu vicakSaNA: |
मुमुक्षूणाम् निवत्स्यामः निःशोकम् सम.दर्शनाः ॥५।२।२८॥
mumukSUNAm nivatsyAma: ni:zokam sama.darzanA: ||5|2|28||
संतापित.समस्त.अङ्गः सर्व.धातु.भयम्.करः ।
saMtApita.samasta.aGga: sarva.dhAtu.bhayam.kara: |
संसृति.ज्वर आदीर्घः कदा नाशम् उपैष्यति ॥५।२।२९॥
saMsRti.jvara* AdIrgha: kadA nAzam upaiSyati ||5|2|29||
निर्वात.दीप.लेखा_इव कदा चित्तम् गत.व्यथम् ।
nirvAta.dIpa.lekhA_iva kadA cittam gata.vyatham |
शमम् एष्यति हे बुद्धे सु.प्रकाश.घन.अन्तरम् ॥५।२।३०॥
zamam eSyati he buddhe su.prakAza.ghana.antaram ||5|2|30||
कदा_इन्द्रियाणि दुःखेभ्यः संतरिष्यन्ति हेलया ।
kadA_indriyANi du:khebhya: saMtariSyanti helayA |
दुरीहा.दग्ध.देहानि गरुमन्त इव_अर्णवान् ॥५।२।३१॥
durIhA.dagdha.dehAni garumanta* iva_arNavAn ||5|2|31||
अयम् so 'हम् रुदन् मूढ इति व्यर्थाहितः भ्रमः ।
ayam sa:_aham rudan mUDha* iti vyarthAhita: bhrama: |
शरदि_इव_आसितः_मेघः कदा नाशम् उपैष्यति ॥५।२।३२॥
zaradi_iva_Asita: megha: kadA nAzam upaiSyati ||5|2|32||
मन्दार.वन.लेखासु या मतिः सा तृणायते ।
mandAra.vana.lekhAsu yA mati: sA tRNAyate |
याचे तत्.पदम् आत्मीयम् सम्प्राप्स्यामः कदा वयम् ॥५।२।३३॥
yAce tat.padam AtmIyam samprApsyAma: kadA vayam ||5|2|33||
वीतराग.जन.प्रोक्ताः निर्मला ज्ञान.दृष्टयः ।
vItarAga.jana.proktA: nirmalA jJAna.dRSTaya: |
कत्चित् पदम् त्वयि मनः करिष्यन्ति_इति मे वद ॥५।२।३४॥
katcit padam tvayi mana: kariSyanti_iti me vada ||5|2|34||
हा तात मातः पुत्र_इति गिराम् आसाम् अहम् पुनः ।
hA tAta mAta: putra_iti girAm AsAm aham puna: |
भाजनम्, चित्त, मा_अभूवम् भोजनम् दुःख.भोगिनाम् ॥५।२।३५॥
bhAjanam, citta, mA_abhUvam bhojanam du:kha.bhoginAm ||5|2|35||
हे बुद्धे भगिनि भ्रातुः_अर्थिताम् पूरया_आशु मे ।
he buddhe bhagini bhrAtu: arthitAm pUrayA_Azu me |
आवयोः दुःख.मोक्षाय विचाराय मुनेः गिरः ॥५।२।३६॥
Avayo: du:kha.mokSAya vicArAya mune: gira: ||5|2|36||
त्वाम् पाद.पतितः प्रीत्या याचे सति सुते मते ।
tvAm pAda.patita: prItyA yAce sati sute mate |
तेन भव्ये भव.उच्छेद.भूतये सु.स्थिरा भव ॥५।२।३७॥
tena bhavye bhava.uccheda.bhUtaye su.sthirA bhava ||5|2|37||
वसिष्ठ.मुनिना प्रोक्ताः विरक्ताः प्रथमम् गिरः ।
vasiSTha.muninA proktA: viraktA: prathamam gira: |
ततः मुमुक्षोः आचार* उत्पत्तीनाम् क्रमः ततः ॥५।२।३८॥
tata: mumukSo: AcAra* utpattInAm krama: tata: ||5|2|38||
ततः स्थिति.प्रकरणम् समम् दृष्टान्त.सुन्दरम् ।
tata: sthiti.prakaraNam samam dRSTAnta.sundaram |
विज्ञान.गर्भ.सु.लभम् यथावत् स्मर हे मते ॥५।२।३९॥
vijJAna.garbha.su.labham yathAvat smara he mate ||5|2|39||
कृतमति शतशः विचारितम् यत्
kRtamati zataza: vicAritam yat
यदि तत् उपैति न मानसस्य बुद्धिः ।
yadi tat upaiti na mAnasasya buddhi: |
भवति तत् अ.फलम् शरत्.घन.आभम्
bhavati tat a.phalam zarat.ghana.Abham
सततम् अतः मतिः एव कार्य.सारः ॥५।२।४०॥
satatam ata: mati: eva kArya.sAra: ||5|2|40||
||
.
oॐm
.
'
FM.5.2
RÂMA REVIEWS HIS LESSONS
VÂLMÌKI OF THE ANTHILL said—
ते समेत्य गृहम् गत्वा राजपुत्राः शशि.त्विषः ।
te sametya gRham gatvA rAjaputrA: zazi.tviSa: |
चक्रुः सर्वम् अशेषेण स्व.सद्मसु दिन.क्रमम् ॥५।२।१॥
cakru: sarvam azeSeNa sva.sadmasu dina.kramam ||5|2|1||
.
te sametya they set forth, gRham gatvA going home, zazi.tviSa: the moon.bright
rAja.putrA: princes cakru: sarvam azeSeNa did all completely sva.sadmasu in their homes dina.kramam their daily duties
.
*vlm.1 VÁLMÍKI continued his relation to Bharadwája and said:—After the moon.bright princes had got to their residence, they discharged their daily services according to the diurnal ritual.
वसिष्ठः_राघवः_च_एव राजानः_मुनयः_द्विजाः ।
vasiSTha: rAghava: ca_eva rAjAna: munaya: dvijA: |
इति चक्रुः स्व.कार्याणि तथा स्व.गृह.वीथिषु ॥५।२।२॥
iti cakru: sva.kAryANi tathA sva.gRha.vIthiSu ||5|2|2||
.
vasiSTha: rAghava: ca_eva vasiSTha as well as the RAghava rAma
rAjAna: munaya: dvijA: the princes. munis, Twiceborn,
iti cakru: sva.kAryANi then performed their duties
tathA sva.gRha.vIthiSu thus in their various homes. in their own little melodramas?!
.
#vIthi #vIthI a row, line; a road, way, street; a race.course; a market, stall, shop; a row of pictures, pictures.gallery (v.l. <vIthikA>); a sort of drama (having an amatory intrigue for its plot and said to be in one act and performed by one or two players)
*m.2 Similarly Vasista, Rama, the munis and Brahmins performed the rituals prescribed by scriptures
*vlm.2. Even vasiSTha and the other saints, sages, and Bráhmans not excepting the king and the princes, were all engaged in their holy services at their own houses.
सस्नुः कमल.कह्लार.कुमुद.उत्पल.हारिषु ।
sasnu: kamala.kahlAra.kumuda.utpala.hAriSu |
जल.आशयेषु चक्राह्व.हंस.सारस.राजिषु ॥५।२।३॥
jala.AzayeSu cakrAhva.haMsa.sArasa.rAjiSu ||5|2|3||
.
sasnu:
kamala.kahlAra.kumuda.utpala.hAriSu
jala.AzayeSu
cakrAhva.haMsa.sArasa.rAjiSu
.
*m.3.6 They bathed in beautiful lakes full of birds like 'sarasa', 'hamsa', 'chakrawaka' and lotuses of blue and blood red colours.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.3. They bathed in the sacred streams and fountains, filled with floating bushes of lotuses and other aquatic plants, and frequented by the ruddy geese, cranes and storks on their border.
#cakravAka, #cakrAhva, #cakrAhvaya #cakrasAhvaya . m. the Chakra bird (Anas Casarca • the couples are supposed to be separated and to mourn during night) RV. MBh. &c.
गो.भूतिल.हिरण्यानि शयनाny आसनानि च ।
go.bhUtila.hiraNyAni zayanAni_AsanAni ca |
दdur दानानि विप्रेभ्यः_भाजनाny अंशुकानि च ॥५।२।४॥
dadu:_dAnAni viprebhya: bhAjanAni_aMzukAni ca ||5|2|4||
.
go.bhUtila.hiraNyAni
zayanAni
AsanAni ca
dadu:_dAnAni viprebhya: they gave gifts to the
bhAjanAni_
aMzukAni ca
#vipra . stirred inwardly, inspired, (said of people and gods) MW; • learned in Scripture; • a sage priest • BrAhmana dweller in the Brahman Immensity BrAhmana religionist.
*m.4 They gifted cows, lands, gold and house appliances to brahmins.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.4. After they had performed their ablutions, they made donations of lands and kine, of seats and beddings and of sesamum grains, with gold and gems, and food and raiments to the holy Bráhmans.
हेम.रत्न.विचित्रेषु स्वेषु चामर.सद्मसु ।
hema.ratna.vicitreSu sveSu cAmara.sadmasu |
आनर्चुः_अच्युत.ईशान.हुताश.अर्क.आदिकान् सुरान् ॥५।२।५॥
Anarcu:_acyuta.IzAna.hutAza.arka.AdikAn surAn ||5|2|5||
.
hema.ratna.vicitreSu sveSu cAmara.sadmasu
Anarcu:_acyuta.IzAna.hutAza.arka.AdikAnsurAn x
*m.5.6 They later worshipped Vishnu, Sun, Agni, Maheswara and such gods. And later they partook of appropriate meals in the company of their family members, friends and servants.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.5. They then worshipped the gods Vishnu and Siva in their temples, and made oblations to the sun and regents of the skies in their own houses, with offerings of gold and gems; which are sacred to particular deities and the planets. (Particular gems and metals are sacred to their presiding divinities).
* in own houses in temples with gold and various jewels they made
oblations to gods, like Sun etc.
What is Anarcur.acyutezAna?
*AS. Anarcu: is the perfect plural 3rd person form of the root arc. It means they worshiped. What follows is a list of the deities acyuta, IzAna, hutAza, arka etc.
पुत्र.पौत्र.सुहृत्.भृत्य.बन्धु.मित्र=गणैः सह ।
putra.pautra.suhRt.bhRtya.bandhu.mitra=gaNai:_saha |
तत आस्वादयाम्.आsur भोजनाny उचितानि वै ॥५।२।६॥
tata* AsvAdayAm.Asu: bhojanAni_ucitAni vai ||5|2|6||
.
by.with the putra.pautra.suhRt.bhRtya.bandhu.mitra=gaNa.i: saha tata AsvAdayAm.Asu: bhojana.ani ucita.ani vai
.
putra.pautra.suhRd.bhRtya.bandhu.mitra=gaNai: saha
tata
AsvAday
AsvAdayAm
Asu:
bhojanAni_ucitAni vai
.
*m.5.6 They later worshipped Vishnu, Sun, Agni, Maheswara and such gods. And later they partook of appropriate meals in the company of their family members, friends and servants.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.6. After their offerings were over, they joined with their sons and grandsons, friends, and relatives, and their guests also, in partaking of their lawful food. (Unlawful food is hateful to the faithful).
एतस्मिन् समये च_अस्मिन् नगरे दिवso 'भवत् ।
etasmin samaye ca_asmin nagare divasa:_abhavat |
तनुः_अष्टाङ्ग.शेषत्वात् दृष्टः न च मनोहरः ॥५।२।७॥
tanu:_aSTAGga.zeSatvAt dRSTa: na ca manohara: ||5|2|7||
.
etasmin_samaye ca
asmin_nagare . in this city =
divaso_abhavat
tanu:_aSTAGga.zeSatvAt
dRSTa: na ca manohara:
*m.7 By that time only the eight part of the day remined.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.7. Shortly after this, the daylight faded away at the eighth watch (yamárdka) of the day; and the charming scene of the city began to disappear from sight.
सायन्तन.दिनान्तम् ते तत्.काल.उचित चेष्टया ।
sAyantana.dinAntam te tat.kAla.ucita ceSTayA |
अनयन् अंशुभिः सार्धम् यावत् अस्तम् ययौ रविः ॥५।२।८॥
anayan aMzubhi: sArdham yAvat astam yayau ravi: ||5|2|8||
.
sAyantana.dinAntam te
tat.kAla.ucita veSTayA
anayan.n_aMzubhi: sArdham
yAvat_astam yayau ravi: . until the sun came to setting.
#sAyantana
*m.8 Then they engaged themselves in listening to the discourses on scriptures and puranas By this time the sun went down in the west.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.8. The people then employed themselves to their proper duties at the decline of the day, and betook to their evening service with the failing beams of the setting sun.
संध्याम् ववन्दिरे सुष्ठु जेयुः च_एव_अघ.मर्षणाम् ।
saMdhyAm vavandire suSThu jeyu: ca_eva_agha.marSaNAm |
पेठुः स्तोत्राणि पुण्यानि जगुः_गाथा मनोहराः ॥५।२।९॥
peThu: stotrANi puNyAni jagu:_gAthA* manoharA: ||5|2|9||
.
saMdhyAm vavandire suSThu
jeyu: ca eva Agha.marSaNAm
peThu: stotrANi puNyAni . they chanted holy hymns =
jagu: gAthA manoharA: . and sang mindblowing songs.
vavandire
suSThu
jeyu:
Agha.marSaNa
peThu:
*m.9 They performed the evening ritual, and sang in praise of their gods.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.9. They recited their evening hymn (Sandhyá), repeated their japamantras, and uttered their prayer for the forgiveness of sins (agha marshana); they read aloud their hymns and sang their evening song of praise.
ततः_च_अभ्युदिता श्यामा काम.नीशोक.हारिणी ।
tata:_ca_abhyuditA zyAmA kAma.nIzoka.hAriNI |
क्षीरोदात् इव माहेन्द्री चन्द्र.अवश्याय.दायिनी ॥५।२।१०॥
kSIrodAt iva mAhendrI candra.avazyAya.dAyinI ||5|2|10||
.
tatas ca abhyuditA zyAmA
kAma.nIzoka.hAriNI
kSIrodAt iva mAhendrI
candra.vazyAya.dAyinI
abhyudita
vazya
*m.10 Then it became night.
*vlm.10. Then rose the shade of night to allay the sorrow of lovelorn damsels, as the moon arose from the milky ocean of the east, to cool the heat of the setting sun.
शनैः_आस्तीर्ण.पुष्पेषु कीर्ण.कर्पूर.मुष्टिषु ।
zanai:_AstIrNa.puSpeSu kIrNa.karpUra.muSTiSu |
दीर्घ.इन्दु.बिम्ब.रम्येषु तस्थुः_तल्पेषु राघवाः ॥५।२।११॥
dIrgha.indu.bimba.ramyeSu tasthu:_talpeSu rAghavA: ||5|2|11||
.
zanais AstIrNa.puSpeSu
kIrNa.karpUra.muSTiSu
dIrgha.indu.bimba.ramyeSu
tasthus talpeSu rAghavA: . the rAghavas lay in their beds.
*m.11 Then all the members of the Raghu family took to their beds and slowly sank into sleep.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.11. The princes of Raghu's race then reclined on their downy and flowery beds, sprinkled over with handfuls of camphor powder, and appearing as a sheet of spreading moon.light.
अथ रामात् ऋते_अन्येषाम् तत्र तत् व्यवहारिणी ।
atha rAmAt Rte_anyeSAm tatra tat vyavahAriNI |
व्यतीयाय शनैः श्यामा मुहूर्त इव शोभना ॥५।२।१२॥
vyatIyAya zanai: zyAmA muhUrta* iva zobhanA ||5|2|12||
.
atha rAma.AdRte anyeSAm
tatra tad vyavahAriNI
vyatIyAya zanais zyAmA
muhUrta iva zobhanA
*m.12 Except Sri Rama the rest were in deep sleep.
*sv.12.13 RÂMA contemplated the illuminating words of the sage Vasistha thus:
*vlm.12. The eyes of all men were folded in sleep, and they passedthe live.long night as a short interval; but Ráma kept waking in his bed, meditating on all things he had heard from the sage.
तस्थौ रामः तु ताम् एव वासिष्ठीम् वचन.आवलीम् ।
tasthau rAma: tu tAm eva vAsiSThIm vacana.AvalIm |
चिन्तयत् मधुर.उदाराम् करिणीम् कलभः_यथा ॥५।२।१३॥
cintayat madhura.udArAm kariNIm kalabha:_yathA ||5|2|13||
.
so rAma sat, considering the course of vasiSTha's teaching.
He was a charming sight, like a baby elephant nursed by its mother.
tasthau rAma:_tu
and so rAma sat
cintayan
considering
tAm eva vAsiSThIm vacana.AvalIm
the course of the teaching of vasiSTha
madhura.udArAm
charming.delightful
kariNIm kalabha: yathA
like a baby elephant and its mother.
*m.13.17 . Sri Rama started ruminating about the discourse of Sage Vasista.
*sv.12.13 RÂMA contemplated the illuminating words of the sage Vasistha thus:
*vlm.13. Ráma continued to reflect on the lectures of vasiSTha, which appeared as charming to him, as the cry of the parent elephant, is gladsome to its tender young (karabha).
किम् इदम् नाम संसार.भ्रमणम् किम् इमे जनाः ।
kim idam nAma saMsAra.bhramaNam kim ime janA: |
भूतानि च विचित्राणि किम् आयान्ति प्रयान्ति किम् ॥५।२।१४॥
bhUtAni ca vicitrANi kim AyAnti prayAnti kim ||5|2|14||
.
just what is this saMsAra.wandering? who are all these people,
these various being? where do they come.from? and where do they go?
kim idam nAma saMsAra.bhramaNam
Just what is this saMsAra.wandering?
kim ime janA: who are all these people,
bhUtAni ca vicitrANi and various creatures?
kim AyAnti prayAnti kim
where do they come.from? where do they go?
*m.14 He thought. what is this cycle of existence? Who are these human beings? Why do they come and go (vanish)? What is the configuration of mind?
*sv.14 What is this world.appearance? Who are all these different kinds of people and other beings? How do they appear here, from where do they come and where do they go?
*vlm.14. What means this wandering of ours, said he, in this world, and why is it that all these men and other animals, are bound to make their entrances and exits in this evanescent theatre?
मनसः कीदृशम् रूपम् कथम् च_एतत् प्रशाम्यति ।
manasa: kIdRzam rUpam katham ca_etat prazAmyati |
माया_इयम् सा किम् उत्था स्यात् कथम् च_एव निवर्तते ॥५।२।१५॥
mAyA_iyam sA kim utthA syAt katham ca_eva nivartate ||5|2|15||
.
manasa: kIdRzam rUpam
katham ca_etat prazAmyati |
mAyA_iyam sA kim utthA syAt
katham ca_eva nivartate .
.
what is this thing called Mind?
and how is it subdued and brought to peace?
How has this MAyA Illusion arisen?
and how does it end?
मनसः कीदृशं रूपं What sort of thing is manas Mind? =
कथं च एतत्_प्रशाम्यति and how is it brought to peace? =
माया इयं सा किम् उत्था स्यात् how has this MAyA Illusion arisen? =
कथं चैव निवर्तते and how too is it brought to an end?
*m.15.17 How does it get quietened? Where from did this 'maya' arise? How can this be avoided? If it is not avoided, what is the problem? How did the Self fall into this narrow, shrivelling kind of context?
*sv.15 What is the nature of the mind and how does it attain quiescence? How did this MAyA (cosmic illusion) arise in the first place and how does it come to an end?
*vlm.15. What is the form of our mind and how is it to be governed? What is this illusion (Máyá) of the world, whence hath its rise and how is it to be avoided?
निवृत्तया_अनया कः स्यात् गुणः दोषः_अथ वा भवेत् ।
nivRttayA_anayA ka: syAt guNa: doSa:_atha vA bhavet |
कथम् आत्मनि च_एव_अयम् तते संकोच आगतः ॥५।२।१६॥
katham Atmani ca_eva_ayam tate saMkoca* Agata: ||5|2|16||
.
nivRttayA anayA
by/of this ceasing
ka: syAd guNa: what is the virtue
doSa: atha vA bhavet or does vice follow?
katham Atmani ca eva moreover how in the Self
ayam tate saMkoce Agata: x
*m.15.17 How does it get quietened? Where from did this 'maya' arise? How can this be avoided? If it is not avoided, what is the problem? How did the Self fall into this narrow, shrivelling kind of context?
*sv.16 Again, is such an end to this illusion desirable or undesirable? How has limitation entered into the infinite self?
*vlm.16. What is the good or evil of getting rid of this illusion, and how does it stretch over and overpower on the soul, or is made to leave it by any means in our power?
किम् उक्तम् स्यात् भगवता मुनिना मनसः क्षये ।
kim uktam syAt bhagavatA muninA manasa: kSaye |
किम् च_इन्द्रिय.जये प्रोक्तम् किम् उक्तम् अथवा_आत्मनि ॥५।२।१७॥
kim ca_indriya.jaye proktam kim uktam athavA_Atmani ||5|2|17||
.
what would be say, the Lord muni, about the erosion of the Mind?
what about conquering the senses? and what else about the Self?
kim uktam syAt
what would be said
bhagavatA muninA
by the Lord muni
manasa: kSaye
about the erosion of manas.Mind?
kim ca indriya.jaye proktam
and what stated about conquering the senses?
kim uktam athavA Atmani
and what else said about the Self?
*m.17 What did the Sage say about conquering senses, annihilation of mind and realising self?
*vlm.17. What does the muni say with regard to the means, and effect of curbing the appetites of the mind? What does he say regarding the restraining of our organs, and what about the tranquility of the soul?
*sv. What exactly are the means that the sage Vasistha has prescribed for the conquest of the senses and the mind? They are surely the sources of sorrow.
जीवः_चित्तम् मनः_माया इति_एवम्.आदिभिः_आततैः ।
jIva:_cittam mana:_mAyA iti_evam.Adibhi:_Atatai: |
रूपैः_आत्मा_एव संसारम् तनोति_इमम् असत्.मयम् ॥५।२।१८॥
rUpai:_AtmA_eva saMsAram tanoti_imam asat.mayam ||5|2|18||
.
jIva:_cittam manas mAyA iti_evam.Adibhi:_Atatai: |
rUpai:_AtmA eva saMsAram tanoti imam asan.mayam |
the 'Living jIva', —> the ''citta Affection', —> 'manas Mind',
by the proliferation of such forms,
the Self alone extends the saMsAra, made.out.of the not.So.
जीवश्_चित्तम् मनस् माया 'The Living jIva, 'citta Affection, manas Mind," =
इति_एवम्.आदिभिर्_आततैः रूपैः by the proliferation of forms like these =
आत्मा एव संसारं तनोति it's only the Self that extends the saMsAra, =
इमम् असन्.मयम् this construct of the notSo. .18.
*m.18 Self alone is fostering the emergence and growth of Jiva, mind, maya and this mutable world.
*sv. What exactly are the means that the sage Vasistha has prescribed for the conquest of the senses and the mind? They are surely the sources of sorrow.
*vlm.18. Our hearts and minds, our living souls and their delusion, tend to stretch out the phenomenal world before us; and our very souls make a reality of the unreal existence.
एभिः_एवम् मनोमात्र.तन्तु.बद्धैः क्षयम् गतैः ।
ebhi:_evam manomAtra.tantu.baddhai: kSayam gatai: |
दुःख.उपशान्तिः एतानि सुचिकित्स्यानि नः कथम् ॥५।२।१९॥
du:kha.upazAnti: etAni sucikitsyAni na: katham ||5|2|19||
.
ebhi: evam
thus with these
manas.mAtra.tantu=baddhai:
Mind.measured.body=bonds
kSayam gatai:
gone to destruction
du:kha.upazAnti:
etAni sucikitsyAni na: katham
*m.19 If mind, which is binding them with a string, can be conquered and annihilated, all grief will disappear. What is the best way to effect this annihilation?
*sv. What exactly are the means that the sage Vasistha has prescribed for the conquest of the senses and the mind? They are surely the sources of sorrow.
*vlm.19. All these things are linked together in our minds, and are weakened only by the weakening of our mental appetites. But how are these to be avoided in order to get rid of our misery.
*only with these (notions and delusions) binding with mind.ropes,
being destroyed, sorrows disappear. How for us these are best to cure?
*AS. I agree, except i would say " how are these properly cured".
भोग.अभ्र.मालावलयाम् धी.बलाकाम् इमाम् कथम् ।
bhoga.abhra.mAlAvalayAm dhI.balAkAm imAm katham |
पृथक्.करोमि पयसः_धाराम् हंस इव_अम्भसः ॥५।२।२०॥
pRthak.karomi payasa: dhArAm haMsa* iva_ambhasa: ||5|2|20||
.
bhoga.abhra.maala.avalaya.am dhI.balaaka.am imaam katham pRthak.karomi payas.a: dhaara.am haMsa iva.like/as.if ambhas.a:
.
bhoga.abhra.mAlAvalayAm
dhI.balAkAm imAm katham
pRthak.karomi payasa:
dhArAm haMsa
ambhas
.
*m.20 How can I wean away and separate the intellect encaged by the clouds of sensuous pleasures, like a swan which separates water from milk?
*sv. What exactly are the means that the sage Vasistha has prescribed for the conquest of the senses and the mind? They are surely the sources of sorrow.
*vlm.20. The slender light of reason is over.shadowed, like a single crane in the air, by the dark cloud of passions and appetites; how am I then to distinguish the right from wrong, as the goose separates the milk from the water?
* how I can gradually make intellect quiet weaning it from delusion
of enjoyments, as swan separated milk from wate?
*AS. I agree, except, for some reason, the intellect is
compared to a bakI a female crane. I have no idea what this particular image is
chosen, except the delusions are described as a ring of clouds in which the
crane is probably being blown away.
The last sentence has two minor corrections: separated .> separates, wate.> water.
भोगाः त्यक्तुम् न शक्यन्ते तत्.त्यागेन विना वयम् ।
bhogA: tyaktum na zakyante tat.tyAgena vinA vayam |
प्रभवामः_न विपदाम् अहो संकटम् आगतम् ॥५।२।२१॥
prabhavAma: na vipadAm aho saMkaTam Agatam ||5|2|21||
.
भोगाः त्यक्तुं न शक्यन्ते Pleasures cannot be abandoned =
तत्.त्यागेन विना वयम् without our renunciation of them =
प्रभवामः_न विपदाम् we cannot forestall misfortune. =
अहो संकटम् आगतम् Oh, what a predicament!
.
bhogA:_tyaktum na zakyante
tat.tyAgena vinA vayam
prabhavAma: na vipadAm
aho saMkaTam Agatam
.
.
##kR ? #saMkaTa #saGkaTa mf<.A>n. (prob. PrAkrt for #saMkRta; cf. #vikaTa &c.) "brought together", contracted, closed, narrow, strait, mbh.&c.; • crowded together, thick, impassable, mbh.; dangerous, critical mbh.; (end.comp.) crowded with, full of kAd.; –m.. N. of a partic. personification (a son of Kakubh) bhp.; • saMkaTam a narrow passage, strait, pass, mbh.&c., a strait, difficulty, critical condition, danger to or from (comp.; cf. prANa.s..)
*m.21 It is almost impossible to get away from pleasures But without casting them off, calamities cannot be avoided. What distress (I am in)?
*sv.21. It is impossible to abandon enjoyment of pleasure, and it is not possible to end sorrow without abandoning such enjoyment: this indeed is a problem.
*vlm.21. It is as hard to shun our appetites on the one hand, as it is impossible to avoid our troubles here, without the utter annihilation of our appetency. Here is the difficulty in both ways.
मनःमात्रम् इदम् प्राप्यम् तत्_च_एव_इदम् प्रयोजनम् ।
mana:mAtram idam prApyam tat_ca_eva_idam prayojanam |
सम्पन्नम् नो* गिरि.गुरु मौर्ख्यात् यक्षः शिशोः_इव ॥५।२।२२॥
sampannam no* giri.guru maurkhyAt yakSa: zizo: iva ||5|2|22||
.
manas.mAtram idam prApyam
A Mind.measure is this to.be.had
tat ca eva
and that very
idam prayojanam
this reason
sampannam
as given
na.u/naH giriguru
not at all hard.to.swallow
maurkhyAt
out of folly
yakSa: zizo: iva
like a yakSha.Warder to a child
It means: It (our goal) can be only reached by the mind alone, however, it has become heavy like a mountain; as a yakSa weighs on a child due to his foolish imagination.
*AB. ... san maurkhyAd girito'pi guru duruddharam sampannam ... ||5|2|
*m.22 This world is mind only. whatever benefit accrues in this world is no big deal. It is merely like a Yaksha (imagined by) a child.
*sv.22.23 But, since the mind is the crucial factor in all this, surely if the mind once tastes the supreme peace, freed of all world.illusion, it will not abandon that and run after sense.pleasure.
*vlm.22. Again the mind is the leader to our spiritual knowledge on the one hand, and our seducer also to worldliness on the other. We know not which way to be led by it. The difficulty is as great as a man's mounting on a mountain, or a child's escaping from the fear of a yaksha.
* everything seen and attainable here is mind only, it is not
moutain.heavy, like yaksha imagined by a child because of his
foolishness.
#prApya . to be reached, attainable, acquirable, procurable; fit, proper, suitable
#prayojana.m (ifc. f. .A) occasion, opportunity, purpose; #prayojanena, with a particular intention, on purpose; #prayojanavazAt, id.; kena prayojanena, from what cause or motive?; kasmai prayojanAya, kasmAt prayojanAt, kasya prayojanasya and kasmin prayojane id.; prayojanam #atikram, to neglect an opportunity; profit, use or need of, necessity for (with instr., <taruNA kim prayojanam>, what is the use of the tree?; <bhavatv etai: kusumai: prayojanam>, let these flowers be used; means of attaining; (in phil.) a motive for discussing the point in question; vat a. having or connected with or serving any purpose or interest, interested; serviceable, useful; having a cause, caused, produced.
परमाम् शान्तिम् आगत्य गत=संसार.सम्भ्रमा ।
paramAm zAntim Agatya gata=saMsAra.sambhramA |
बाला_इव लब्ध.दयिता कंचित् प्राप्स्यति नो मतिः ॥५।२।२३॥
bAlA_iva labdha.dayitA kaMcit prApsyati no* mati: ||5|2|23||
.
parama.am zaanta.m Agatya.having.approached/come
having.come.to perfect peace
gata=saMsaara.sambhrama.a
baala.a iva.like/as.if labdha.dayitA like a girl getting a lover
kaMcit prApsyat.i no nas.of.us/our / na.no/not.u.at.all/indeed mati.mind/opinion:
.
parama
zAnta
Agatya
gata
saMsAra
sambhrama
bAla
labdha
dayitA
kaMcit
prApsyat
.
Our/ thinking will /not get something.
*AB. ... na smariSyati.
*m.23 When one attains perfect peace, with the delusion of the mutable world fleeing away, he will not think of anything else, like a lady who gets her beloved.
*sv.22.23 But, since the mind is the crucial factor in all this, surely if the mind once tastes the supreme peace, freed of all world.illusion, it will not abandon that and run after sense.pleasure.
*vlm.23. All worldly turmoil is at an end, upon one's attainment of true felicity; as the anxieties of a maiden are over, after she has obtained a husband.
कदा_उपशान्त.संरम्भम् विगत.अशेष.कौतुकम् ।
kadA_upazAnta.saMrambham vigata.azeSa.kautukam |
अपापम् आत्म.विश्रान्तम् मम स्यात् पावनम् मनः ॥५।२।२४॥
a.pApam Atma.vizrAntam mama syAt pAvanam mana: ||5|2|24||
.
kadaa upazaanta.saMrambha.m vigata.azeSa.kautuka.m a.paapa.m aatma.vizraanta.m
mama.my/mine syAt.be.it pAvana.purifying.air.m manas.Mind
.
kadA
upazAnta.saMrambham
vigata.azeSa.kautukam
a.pApam
Atma.vizrAntam
.
*m.24 When will my mind be purified, with all agitation quietened and the endless inquisitiveness moving out (of me) and I rest in peace?
*sv.24.25 Oh, when will my mind be pure and when will it rest in the supreme being?
*vlm.24. When will my anxieties have their quietism, and when will my cares come to an end? When will my soul have its holiness, and my mind find its rest from acts of merit and demerit?
कला.कलाप.सम्पूर्णाc_chaशाङ्कात् अपि शीतले ।
kalA.kalApa.sampUrNAt_zazAGkAt api zItale |
पदे सु.रुढम् विश्रम्य भ्रमिष्यामि कदा जगत् ॥५।२।२५॥
pade su.ruDham vizramya bhramiSyAmi kadA jagat ||5|2|25||
.
kalAkalApa.sampUrNAt
zazAGkAt api
zItale pade . in a cool state =
su.ruDham vizramya
bhramiSyAmi kadA jagat . when shall I roam the earth?
.
*m.25 When will I wander in this world after ascending to that full moon cool state?
*sv.24.25 Oh, when will my mind be pure and when will it rest in the supreme being?
*vlm.25. When shall I rest in that state of bliss, which is as cooling and complete in itself; as the full.moon with all her digits, and when shall I rove about the earth at large, free from worldly cares and ties?
कलना.पेलवम् रूपम् उत्सृज्य_आलीनम् आत्मनि ।
kalanA.pelavam rUpam utsRjya_AlInam Atmani |
कदा_एष्यति मनः शान्तिम् अम्भसि_इव तरङ्गकः ॥५।२।२६॥
kadA_eSyati mana: zAntim ambhasi_iva taraGgaka: ||5|2|26||
.
A sprout of imagination emerged as form absorbed into self,
when will this Mind find rest,
as a wavelet in the greatness of ther sea
?
*m.26 When will I merge in my Self, discarding the mind of useless imagination? When will I attain that peace? It will be like waves slipping into their waters.
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean?
*vlm.26. When will my fancy stop from its flight, and concentrate into the inward soul? When will my mind be absorbed in the Supreme soul, like the turbulent wave subsiding in the breast of the quiet sea?
तृष्णा.तरङ्ग.आकुलितम् आशा.मकर.मालिनम् ।
tRSNA.taraGga.Akulitam AzA.makara.mAlinam |
कदा संसार.जलधिम् तीर्त्वा स्याम् अहम् अज्वरः ॥५।२।२७॥
kadA saMsAra.jaladhim tIrtvA syAm aham ajvara: ||5|2|27||
.
tRSNaa.taraGga.aakulita.m . the muddled wave of Craving aazaa.makara.maalina.m
kadA.when/where saMsaara.Samsâra.Convolution.jaladhi.waterbody.m
tIrtvA syAm aham ajvara:
.
tRSNA.taraGga.Akulitam
AzA.makara.mAlinam
tIrtvA syAm aham ajvara:
.
*m.27 This world is agitated by the waves of desire. It is polluted by the crocodiles of expectations and hopes. When will I cross this and be without any fever (of agitation)?
*sv. When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.27. When shall I get over this wide ocean of the world, which is disturbed by the turbulent waves of our desires, and is full of the voracious crocodiles of our greedy avarice, and get rid of this feverish passion?
* what is syAmahama?
*AS. The phrase syAm aham ajvara: (I shall be free of my fever = affliction)
कदा_उपशम.शुद्धासु पदवीषु विचक्षणाः ।
kadA_upazama.zuddhAsu padavISu vicakSaNA: |
मुमुक्षूणाम् निवत्स्यामः_निःशोकम् सम.दर्शनाः ॥५।२।२८॥
mumukSUNAm nivatsyAma: ni:zokam sama.darzanA: ||5|2|28||
.
kadA.when/where upazama.zuddha.asu padavi.iSu vicakSaNa.a: mumukSu.uNAm
nivatsy.Ama: ni:zoka.m sama.darzana.a:
.
upazama.
zuddha.
padavI
vicakSaNa
mumukSu
nivatsy.
ni:zoka.
sama.
darzana.
.
*m.28 When will I become pure with quietitude and attain the state of discrinination like the seekers and become free from sorrow and develop attitude of equality?
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.28. When shall I rest in that state of complete quiescenece and unfeelingness of my mind, which is aimed at by the seekers of liberation, and the all.tolerant and indifferent philosopher. (It is the sullen apathy of stoicism, which constitutes the true wisdom and happiness of asceticism also).
संतापित.समस्त.अङ्गः सर्व.धातु.भयम्.करः ।
saMtApita.samasta.aGga: sarva.dhAtu.bhayam.kara: |
संसृति.ज्वर आदीर्घः कदा नाशम् उपैष्यति ॥५।२।२९॥
saMsRti.jvara* AdIrgha: kadA nAzam upaiSyati ||5|2|29||
.
saMtApita.samasta.aGga: sarva.dhaatu.bhayaM.kara: saMsRti.jvara* aadIrgha:
kadA.when/where naaza.m upaiSy.ati
.
saMtApita.
samasta.
aGga.
sarva.dhAtu.bhaya
kara
saMsRti.jvara
AdIrgha
nAza
upaiSy
.
*m.29 This world is gilded with all minerals and elements. It is thus fearful. It is beset with continuous movement. When will this fever vanish (from me)?
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.29. Ah! when will this continuous fever of my worldliness abate, which has irritated my whole body by its inward heat, and deranged my humours out of their order!
निर्वात.दीप.लेखा_इव कदा चित्तम् गत.व्यथम् ।
nirvAta.dIpa.lekhA_iva kadA cittam gata.vyatham |
शमम् एष्यति हे बुद्धे सु.प्रकाश.घन.अन्तरम् ॥५।२।३०॥
zamam eSyati he buddhe su.prakAza.ghana.antaram ||5|2|30||
.
nirvaata.diipa.lekhaa iva.like/as.if kadA.when/where citta.m gata.vyatha.m
zama.m eSyat.i he buddha.e su.prakaaza.ghana.antara.m
.
nirvAta.dIpa.lekhA
citta
gata.vyatha
zama
eSyat
he
buddha
su
prakAza.ghana.antara
.
*m.30 O discriminating intelligence, when will you make this mind free of anguish and distress, like a lamp in still atmosphere, and make it totally quiet?
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.30. When will this heart of mine cease to throb from its cares, like the light of the lamp ceasing to flutter without the wind; and when will my understanding gain its light, after dispersion of the gloom of my ignorance.
कदा_इन्द्रियाणि दुःखेभ्यः संतरिष्यन्ति हेलया ।
kadA_indriyANi du:khebhya: saMtariSyanti helayA |
दुरीहा.दग्ध.देहानि गरुमन्त इव_अर्णवान् ॥५।२।३१॥
durIhA.dagdha.dehAni garumanta* iva_arNavAn ||5|2|31||
.
kadA.when/where indriya.aNi du:kha.ibhya: saMtariSyan.ti helA dur.iihaa.dagdha.deha.ani garuma.nta iva arNava.an
.
indriyANi
du:khebhya: saMtariSyanti
helayA
dur.IhA.dagdha.dehAni
garumanta_iva_arNavAn
.
*m.31 When will these sorrow ridden senses, which burn the beings, cross the ocean of 'samsara', like Garuda crossing the oceans with ease?
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.31. When will these organs and members of my body, have their respite from their incessant functions; and when will this parched frame of mine get over the sea (flame?) of avarice, like the phoenix rising from its ashes.
* when senses ridden with sorrows and bodies badly suffering will
cross the ocean (of samsara) easily like garuda?
*AS. When the sense organs, burned by bad desires, will easily (helayA) cross over their pains, like an eagle rising from the ocean?
अयम् so 'हम् रुदन् मूढ इति व्यर्थाहितः_भ्रमः ।
ayam sa:_aham rudan mUDha* iti vyarthAhita: bhrama: |
शरदि_इव_आसितः_मेघः कदा नाशम् उपैष्यति ॥५।२।३२॥
zaradi_iva_Asita: megha: kadA nAzam upaiSyati ||5|2|32||
.
ayam so_aham rudan mUDha iti
vyartha.Ahito bhrama:
zaradi iva Asito megha:
kadA nAzam upaiSyati
rudan
vyartha
Ahito
Asito
*m.32 'I am this body' foolish people worry with such useless thoughts. When will such autumn clouds disperse and disappear?
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.32. When will the light of reason like the clear atmosphere of the autumnal sky, dispel this dark cloud of my ignorance, that envelopes my heavenly essence under the veil of this sorry and miserable form.
* when this stupid useless delusion that I am sorrow fool will
disappear like a dark cloud in fall?
*AS. This foolish delusion that " I am this crying stupid fellow"; when will it dissipate like a dark cloud in fall?
मन्दार.वन.लेखासु या मतिः सा तृणायते ।
mandAra.vana.lekhAsu yA mati: sA tRNAyate |
याचे तत्.पदम् आत्मीयम् सम्प्राप्स्यामः कदा वयम् ॥५।२।३३॥
yAce tat.padam AtmIyam samprApsyAma: kadA vayam ||5|2|33||
.
mandAra.vana.lekhAsu . in the forest of flame.flowers =
yA mati: sA – that which is the thoughtful mind =
sA tRNAyate . turns to dry grass =
yAce tat.padam AtmIyam . I pray.for That state of the Self: =
samprApsyAma: kadA vayam . when will it be attained by us?
.
#mandAra: #mandara: the coral tree or flame tree, Erythrina Indica, (also regarded as one of the 5 trees of paradise or svarga) MBh. Ka1v. &c
*m.33 Even the garlands of 'mandara' flowers appear like garlands of grass to me. I am now awaiting the attainment of that Supreme Self.
*vlm.33. Our minds are filled with the weeds of the mandara plants of the garden of paradise: (i. e. desiring the enjoyments of heaven). But my soul pants for its restitution in the Supreme spirit.
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
* when enjoyments of the heaven’s gardens become like grass in my mind?
when we’ll reach that state of self?
*AS. I wish to reach that place of the soul (liberation) compared to which even the heavens gardens are a trifle like grass; when shall we get there?
वीतराग.जन.प्रोक्ताः निर्मला ज्ञान.दृष्टयः ।
vItarAga.jana.proktA: nirmalA jJAna.dRSTaya: |
कत्चित् पदम् त्वयि मनः करिष्यन्ति_इति मे वद ॥५।२।३४॥
katcit padam tvayi mana: kariSyanti_iti me vada ||5|2|34||
.
vItarAga.jana.proktA:
nirmalA: jJAna.dRSTaya:
kaccit padam tvayi mana:
kariSyanti
iti me vada
.
*m.34 Oh mind! tell me when you will arrive at the high state of Truth perception, leaving aside attachements and delusions.
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.34. The dispassionate man is said to be set in the pure light of reason; it is therefore that passionless state of my mind which I long to attain.
हा तात मातः पुत्र_इति गिराम् आसाम् अहम् पुनः ।
hA tAta mAta: putra_iti girAm AsAm aham puna: |
भाजनम्, चित्त, मा_अभूवम् भोजनम् दुःख.भोगिनाम् ॥५।२।३५॥
bhAjanam, citta, mA_abhUvam bhojanam du:kha.bhoginAm ||5|2|35||
.
hA tAta mAta: putra_iti girAm AsAm aham puna: |
bhAjanam, citta, mA_abhUvam bhojanam du:kha.bhoginAm .
.
*m.35 Alas! this mind is fit to be the feast of a python. I will not again talk of son, father and mother. This mind feeds on griefs.
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.35. But my restless mind has made me a prey to the dragon of despair, and I cry out in my sorrow, O my father and mother! help me to get out of this difficulty.
* I again address mind as father, mother, son,
do not become a prey for sorrow.serpent
.*AS. (I wish that) my mind may not be occupied by the words like "O my father, my mother, my son etc." which is the food of the miserable (du:khabhoginAm bhojanam).
Øtt.part. #ayam .> *AsAm – f. gen. pl.
हे बुद्धे भगिनि भ्रातुः_अर्थिताम् पूरया_आशु मे ।
he buddhe bhagini bhrAtu:_arthitAm pUrayA_Azu me |
आवयोः दुःख.मोक्षाय विचाराय मुनेः गिरः ॥५।२।३६॥
Avayo: du:kha.mokSAya vicArAya mune: gira: ||5|2|36||
.
he buddhe bhagini bhrAtu:
arthitAm pUrayA_Azu me
Avayo: du:kha.mokSAya vicArAya
mune: gira: . the words of the muni.
*m.36 Oh my dear sister, 'Buddhi'! listen to this prayer of your brother (myself). Deliberate on the words of sage Vasista. Both of us will then be liberated.
*sv.36.40 O mind, will you really remain firmly established in the wisdom revealed by the great sages? O my intellect, you are my friend: contemplate the teachings of sage Vasistha in such a way that we shall both be saved from the miseries of this worldly existence.
*vlm.36. I exclaim also saying:—O my sister understanding! condescend to comply with the request of thy poor brother; and consider well the words of the wise sage for our deliverance from misery.
* o my sister intellect, for the sake of fulfilment of me, your brother,
for liberation of us both from sorrow, do vicara of sage’s words
.*AS. O my sister, my intellect; please fulfill the desire of mine, your brother, immediately and think over the speech of the muni toward the end of our misery.
त्वाम् पाद.पतितः प्रीत्या याचे सति सुते मते ।
tvAm pAda.patita: prItyA yAce sati sute mate |
तेन भव्ये भव.उच्छेद.भूतये सु.स्थिरा भव ॥५।२।३७॥
tena bhavye bhava.uccheda.bhUtaye su.sthirA bhava ||5|2|37||
.
tvAm
pAda.patita:
prItyA yAce sati sute mate
tena bhavye
bhava.uccheda.bhUtaye
su.sthirA bhava
*m.37 Oh my good daughter (.like) mind! I beseech you. Steady yourself to cut asunder this mutable, mundane world.
*sv.36.40 O mind, will you really remain firmly established in the wisdom revealed by the great sages? O my intellect, you are my friend: contemplate the teachings of sage Vasistha in such a way that we shall both be saved from the miseries of this worldly existence.
*vlm.37. I call thee also, O my good sense to my aid, and beg of thee, O progeny of thy virtuous mother! to remain firm by my side, in my struggle of breaking the bonds of the world.
* I fall at your feet, joyful daughter mind,
I beg you to leave world and stay firm in state of self
*AS. I agree except I would change the second line to:
" be firm to acquire the great glory of destruction of this samsara".
वसिष्ठ.मुनिना प्रोक्ताः विरक्ताः प्रथमम् गिरः ।
vasiSTha.muninA proktA: viraktA: prathamam gira: |
ततः मुमुक्षोः आचार* उत्पत्तीनाम् क्रमः ततः ॥५।२।३८॥
tata: mumukSo: AcAra* utpattInAm krama: tata: ||5|2|38||
.
vasiSTha.muninA . by the muni vasiSTha
proktA: viraktA: prathamam gira: . at first were spoken words about Dispassion
tata: mumukSo:_AcAra: . then the conduct of the Freedom.seeker =
utpattInAm krama:_tata: . then the process of Outfalling of the world ...
tata: mumukSo:_AcAra: then the conduct of the Freedom.seeker
utpattInAm krama:_tata: then the process of Outfalling of the world ....
*m.38.39 . Oh mind, sage Vasista told (us) about dispassion and later on about the behavior of a seeker.
*sv.36.40 O mind, will you really remain firmly established in the wisdom revealed by the great sages? O my intellect, you are my friend: contemplate the teachings of sage Vasistha in such a way that we shall both be saved from the miseries of this worldly existence.
*vlm.38. Let me first of all reflect on the sayings of the sage on Resignation (Vairágya), and then on the conduct of one who longs for his liberation, and next about the creation of the world, (in the Srishti Prakarana).
ततः स्थिति.प्रकरणम् समम् दृष्टान्त.सुन्दरम् ।
tata: sthiti.prakaraNam samam dRSTAnta.sundaram |
विज्ञान.गर्भ.सु.लभम् यथावत् स्मर हे मते ॥५।२।३९॥
vijJAna.garbha.su.labham yathAvat smara he mate ||5|2|39||
.
... then the Instruction on Stasis..
with beautiful examples, too,
for easy understanding. So
remember all these, O my mind.
tata: sthiti.prakaraNam ... then the Instruction on Stasis
samam dRSTAnta.sundaram likewise with beautiful examples
vijJAna.garbha.su_labham understanding.source.well.gotten Having got a good understanding
yathAvat smara he mate thusly remember it, o mind.
*m.39 Then he dwelt upon creation and its beginnings. He talked about 'Sthiti' (the survival) of creation with beautiful illustations and examples. They are all full of knowledge and experience, easy for those who are equipped for it. Recall, recollect and muse about them.
*sv.36.40 O mind, will you really remain firmly established in the wisdom revealed by the great sages? O my intellect, you are my friend: contemplate the teachings of sage Vasistha in such a way that we shall both be saved from the miseries of this worldly existence.
*vlm.39. Let me remember afterwards all that he has said on the Existence of the universe (Sthiti Prakarana), together with its beautiful illustrations; all of which are replete with sound wisdom and deep philosophy.
कृतमति शतशः विचारितम् यत्
kRtamati zataza: vicAritam yat
यदि तत् उपैति न मानसस्य बुद्धिः ।
yadi tat upaiti na mAnasasya buddhi: |
भवति तत् अफलम् शरत्.घन.आभम्
bhavati tat a.phalam zarat.ghana.Abham
सततम् अतः मतिः एव कार्य.सारः ॥५।२।४०॥
satatam ata: mati: eva kArya.sAra: ||5|2|40||
.
kRtamati zatazas vicAritam
yad yadi
tat_upaiti na mAnasasya buddhi:
bhavati tat_aphalam
zarad.ghana.Abham
satatam atas mati:_eva kArya.sAra: ##x .40. ##
*m.40 If one's intellect does not accept what is deliberated upon by mind, then no useful result will ensue from such inquiry. It will be like the autumn clouds which fritter away (with the least breeze around). Mind and intellect should act together to become fruitful.
*sv.36.40 O mind, will you really remain firmly established in the wisdom revealed by the great sages? O my intellect, you are my friend: contemplate the teachings of sage Vasistha in such a way that we shall both be saved from the miseries of this worldly existence.
*vlm.40. Although a lesson may be repeated a hundred times over, it proves to be of no effect, unless it is considered with good understanding and right sense of its purport. Otherwise it is as the empty sound of autumn clouds without a drop of rain.
*even if mind thinks of it 100 times, without deep intellectual
understanding it is fruitless, like autumn sky. Only constant
engagement of the mind brings result
*AS. Typo: zaraddhanAbham .> zaradghanAbham
Even if one thinks of something hundreds of times with determination, it
becomes fruitless like color of the cloud being lost in fall (zarad). So, the
mind is essential for the results of actions.
.
oॐm
.
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fm5003 1.fb 3 The ROYAL ASSEMBLY .z27
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
FM5002 RAAMA REVIEWS HIS LESSONS 2.FB 2.3 .z40
fm5002
.
oॐm
.
'
FM.5.2
RAAMA REVIEWS HIS LESSONS
VAALMIIKI OF THE ANTHILL said—
ते समेत्य गृहम् गत्वा राजपुत्राः शशित्विषः । चक्रुः सर्वमशेषेण स्वसद्मसु दिनक्रमम् ॥५।२।१॥
te sametya gRham gatvA rAjaputrA: zazi.tviSa: | cakru: sarvam azeSeNa sva.sadmasu dina.kramam
.
te sametya they set forth, gRham gatvA going home, zazi.tviSa: the moon.bright
rAja.putrA: princes cakru: sarvam azeSeNa did all completely sva.sadmasu in their homes dina.kramam their daily duties
.
*vlm.1 VÁLMÍKI continued his relation to Bharadwája and said:—After the moon.bright princes had got to their residence, they discharged their daily services according to the diurnal ritual.
वसिष्टो राघ वश्चैव राजानो मुनयो द्विजाः । इति चक्रुः स्वकार्याणि तथा स्वगृहवीथिषु ॥५।२।२॥
vasiSTha: rAghava: ca eva rAjAna: munaya: dvijA: iti cakru: sva.kAryANi tathA sva.gRha.vIthiSu
.
Vasishtha.the.Plentidfu,: rAghava: ca eva as well as the Raaghava Raama
rAjAna: munaya: dvijA: the princes. Munis, Twiceborn,
iti cakru: sva.kAryANi then performed their duties
tathA sva.gRha.vIthiSu thus in their various homes & shops
.
#vIthi #vIthI a row, line; a road, way, street; a race.course; a market, stall, shop; a row of pictures, pictures.gallery (v.l. <vIthikA>); a sort of drama (having an amatory intrigue for its plot and said to be in one act and performed by one or two players)
*m.2 Similarly Vasista, Rama, the munis and Brahmins performed the rituals prescribed by scriptures
*vlm.2. Even vasiSTha and the other saints, sages, and Bráhmans not excepting the king and the princes, were all engaged in their holy services at their own houses.
सस्नुः कमल.कह्लार.कुमुद.उत्पल.हारिषु ।
sasnu: kamala.kahlAra.kumuda.utpala.hAriSu |
जल.आशयेषु चक्राह्व.हंस.सारस.राजिषु ॥५।२।३॥
jala.AzayeSu cakrAhva.haMsa.sArasa.rAjiSu ||5|2|3||
.
sasnu:
kamala.kahlAra.kumuda.utpala.hAriSu
jala.AzayeSu
cakrAhva.haMsa.sArasa.rAjiSu
.
*m.3.6 They bathed in beautiful lakes full of birds like 'sarasa', 'hamsa', 'chakrawaka' and lotuses of blue and blood red colours.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.3. They bathed in the sacred streams and fountains, filled with floating bushes of lotuses and other aquatic plants, and frequented by the ruddy geese, cranes and storks on their border.
#cakravAka, #cakrAhva, #cakrAhvaya #cakrasAhvaya . m. the Chakra bird (Anas Casarca • the couples are supposed to be separated and to mourn during night) RV. MBh. &c.
गोभूतिलहिरण्यानि शयनान्यासनानि च । ददुर्दानानि विप्रेभ्यो भाजनान्यम्शुकानि च ॥५।२।४॥
go.bhUtila.hiraNyAni zayanAni AsanAni ca | dadu: dAnAni viprebhya: bhAjanAni aMzukAni ca
.
go.bhUtila.hiraNyAni
zayanAni
AsanAni ca
dadu: dAnAni viprebhya: they gave gifts to the
bhAjanAni
aMzukAni ca
#vipra . stirred inwardly, inspired, (said of people and gods) MW; • learned in Scripture; • a sage priest • BrAhmana dweller in the Brahman Immensity BrAhmana religionist.
*m.4 They gifted cows, lands, gold and house appliances to brahmins.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.4. After they had performed their ablutions, they made donations of lands and kine, of seats and beddings and of sesamum grains, with gold and gems, and food and raiments to the holy Bráhmans.
हेम.रत्न.विचित्रेषु स्वेषु चामर.सद्मसु ।
आनर्चुः अच्युत.ईशान.हुताश.अर्क.आदिकान् सुरान् ॥५।२।५॥
hema.ratna.vicitreSu sveSu cAmara.sadmasu |
Anarcu: acyuta.IzAna.hutAza.arka.AdikAn surAn ||5|2|5||
.
hema.ratna.vicitreSu sveSu cAmara.sadmasu
Anarcu: acyuta.IzAna.hutAza.arka.AdikAnsurAn x
*m.5.6 They later worshipped Vishnu, Sun, Agni, Maheswara and such gods. And later they partook of appropriate meals in the company of their family members, friends and servants.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.5. They then worshipped the gods Vishnu and Siva in their temples, and made oblations to the sun and regents of the skies in their own houses, with offerings of gold and gems; which are sacred to particular deities and the planets. (Particular gems and metals are sacred to their presiding divinities).
* in own houses in temples with gold and various jewels they made
oblations to gods, like Sun etc.
What is Anarcur.acyutezAna?
*AS. Anarcu: is the perfect plural 3rd person form of the root arc. It means they worshiped. What follows is a list of the deities acyuta, IzAna, hutAza, arka etc.
पुत्रपौत्रसुहृद्भृत्यबन्धुमित्रगणैः सह । तत आस्वादयामासुर्भोजनान्युचितानि वै ॥५।२।६॥
putra.pautra.suhRt.bhRtya.bandhu.mitra.gaNai: saha | tata* AsvAdayAm.Asu: bhojanAni ucitAni vai
.
by.with the putra.pautra.suhRt.bhRtya.bandhu.mitra.gaNa.i: saha
tata AsvAdayAm.Asu: bhojana.ani ucita.ani vai
.
putra.pautra.suhRd.bhRtya.bandhu.mitra.gaNai: saha
tata
AsvAday
AsvAdayAm
Asu:
bhojanAni ucitAni vai
.
*m.5.6 They later worshipped Vishnu, Sun, Agni, Maheswara and such gods. And later they partook of appropriate meals in the company of their family members, friends and servants.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.6. After their offerings were over, they joined with their sons and grandsons, friends, and relatives, and their guests also, in partaking of their lawful food. (Unlawful food is hateful to the faithful).
एतस्मिन् समये च अस्मिन् नगरे दिवso 'भवत् ।
etasmin samaye ca asmin nagare divasa: abhavat |
तनुः अष्टाङ्ग.शेषत्वात् दृष्टः न च मनोहरः ॥५।२।७॥
tanu: aSTAGga.zeSatvAt dRSTa: na ca manohara: ||5|2|7||
.
etasmin samaye ca
asmin nagare . in this city .
divaso abhavat
tanu: aSTAGga.zeSatvAt
dRSTa: na ca manohara:
*m.7 By that time only the eight part of the day remined.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.7. Shortly after this, the daylight faded away at the eighth watch (yamárdka) of the day; and the charming scene of the city began to disappear from sight.
सायन्तन.दिनान्तम् ते तत्.काल.उचित चेष्टया ।
sAyantana.dinAntam te tat.kAla.ucita ceSTayA |
अनयन् अंशुभिः सार्धम् याव dax स्तम् ययौ रविः ॥५।२।८॥
anayan aMzubhi: sArdham yAvat astam yayau ravi: ||5|2|8||
.
sAyantana.dinAntam te
tat.kAla.ucita veSTayA
anayan.n aMzubhi: sArdham
yAvat astam yayau ravi: . until the sun came to setting.
#sAyantana
*m.8 Then they engaged themselves in listening to the discourses on scriptures and puranas By this time the sun went down in the west.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.8. The people then employed themselves to their proper duties at the decline of the day, and betook to their evening service with the failing beams of the setting sun.
संध्याम् ववन्दिरे सुष्ठु जेयुः caix व अघ.मर्षणाम् ।
saMdhyAm vavandire suSThu jeyu: ca eva agha.marSaNAm |
पेठुः स्तोत्राणि पुण्यानि जगुः गाथा मनोहराः ॥५।२।९॥
peThu: stotrANi puNyAni jagu: gAthA* manoharA: ||5|2|9||
.
saMdhyAm vavandire suSThu
jeyu: ca eva Agha.marSaNAm
peThu: stotrANi puNyAni . they chanted holy hymns .
jagu: gAthA manoharA: . and sang mindblowing songs.
vavandire
suSThu
jeyu:
Agha.marSaNa
peThu:
*m.9 They performed the evening ritual, and sang in praise of their gods.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.9. They recited their evening hymn (Sandhyá), repeated their japamantras, and uttered their prayer for the forgiveness of sins (agha marshana); they read aloud their hymns and sang their evening song of praise.
ततः च अभ्युदिता श्यामा काम.नीशोक.हारिणी ।
tata: ca abhyuditA zyAmA kAma.nIzoka.hAriNI |
क्षीरोदात् इव माहेन्द्री चन्द्र.अवश्याय.दायिनी ॥५।२।१०॥
kSIrodAt iva mAhendrI candra.avazyAya.dAyinI ||5|2|10||
.
tatas ca abhyuditA zyAmA
kAma.nIzoka.hAriNI
kSIrodAt iva mAhendrI
candra.vazyAya.dAyinI
abhyudita
vazya
*m.10 Then it became night.
*vlm.10. Then rose the shade of night to allay the sorrow of lovelorn damsels, as the moon arose from the milky ocean of the east, to cool the heat of the setting sun.
शनैः आस्तीर्ण.पुष्पेषु कीर्ण.कर्पूर.मुष्टिषु ।
zanai: AstIrNa.puSpeSu kIrNa.karpUra.muSTiSu |
दीर्घ.इन्दु.बिम्ब.रम्येषु तस्थुः तल्पेषु राघवाः ॥५।२।११॥
dIrgha.indu.bimba.ramyeSu tasthu: talpeSu rAghavA: ||5|2|11||
.
zanais AstIrNa.puSpeSu
kIrNa.karpUra.muSTiSu
dIrgha.indu.bimba.ramyeSu
tasthus talpeSu rAghavA: . the rAghavas lay in their beds.
.
*m.11 Then all the members of the Raghu family took to their beds and slowly sank into sleep.
*sv.1.11 When night fell, all except rAma retired to bed. But, rAma could not sleep.
*vlm.11. The princes of Raghu's race then reclined on their downy and flowery beds, sprinkled over with handfuls of camphor powder, and appearing as a sheet of spreading moon.light.
अथ रामात् ऋते अन्येषाम् तत्र तत् व्यवहारिणी ।
atha rAmAt Rte anyeSAm tatra tat vyavahAriNI |
व्यतीयाय शनैः श्यामा मुहूर्त इव शोभना ॥५।२।१२॥
vyatIyAya zanai: zyAmA muhUrta* iva zobhanA ||5|2|12||
.
atha rAma.AdRte anyeSAm
tatra tad vyavahAriNI
vyatIyAya zanais zyAmA
muhUrta iva zobhanA
*m.12 Except Sri Rama the rest were in deep sleep.
*sv.12.13 RAAMA contemplated the illuminating words of the sage Vasistha thus:
*vlm.12. The eyes of all men were folded in sleep, and they passedthe live.long night as a short interval; but Ráma kept waking in his bed, meditating on all things he had heard from the sage.
तस्थौ रामः तु ताम् एव वासिष्ठीम् वच naax वलीम् ।
tasthau rAma: tu tAm eva vAsiSThIm vacana.AvalIm |
चिन्तयत् मधुर.उदाराम् करिणीम् कलभः यथा ॥५।२।१३॥
cintayat madhura.udArAm kariNIm kalabha: yathA ||5|2|13||
.
so rAma sat, considering the course of vasiSTha's teaching.
He was a charming sight, like a baby elephant nursed by its mother.
tasthau rAma: tu
and so rAma sat
cintayan
considering
tAm eva vAsiSThIm vacana.AvalIm
the course of the teaching of vasiSTha
madhura.udArAm
charming.delightful
kariNIm kalabha: yathA
like a baby elephant and its mother.
*m.13.17 . Sri Rama started ruminating about the discourse of Sage Vasista.
*sv.12.13 RAAMA contemplated the illuminating words of the sage Vasistha thus:
*vlm.13. Ráma continued to reflect on the lectures of vasiSTha, which appeared as charming to him, as the cry of the parent elephant, is gladsome to its tender young (karabha).
किम् इदम् नाम संसार.भ्रमणम् किम् इमे जनाः ।
kim idam nAma saMsAra.bhramaNam kim ime janA: |
भूतानि च विचित्राणि कि maax यान्ति प्रयान्ति किम् ॥५।२।१४॥
bhUtAni ca vicitrANi kim AyAnti prayAnti kim ||5|2|14||
.
just what is this saMsAra.wandering? who are all these people,
these various being? where do they come.from? and where do they go?
kim idam nAma saMsAra.bhramaNam
Just what is this saMsAra.wandering?
kim ime janA: who are all these people,
bhUtAni ca vicitrANi and various creatures?
kim AyAnti prayAnti kim
where do they come.from? where do they go?
*m.14 He thought. what is this cycle of existence? Who are these human beings? Why do they come and go (vanish)? What is the configuration of mind?
*sv.14 What is this world.appearance? Who are all these different kinds of people and other beings? How do they appear here, from where do they come and where do they go?
*vlm.14. What means this wandering of ours, said he, in this world, and why is it that all these men and other animals, are bound to make their entrances and exits in this evanescent theatre?
मनसः कीदृशम् रूपम् कथम् caix तत् प्रशाम्यति ।
manasa: kIdRzam rUpam katham ca etat prazAmyati |
माया इयम् सा किम् उत्था स्यात् कथम् caix व निवर्तते ॥५।२।१५॥
mAyA iyam sA kim utthA syAt katham ca eva nivartate ||5|2|15||
.
manasa: kIdRzam rUpam
katham ca etat prazAmyati |
mAyA iyam sA kim utthA syAt
katham ca eva nivartate .
.
what is this thing called Mind?
and how is it subdued and brought to peace?
How has this MAyA Illusion arisen?
and how does it end?
मनसः कीदृशं रूपं What sort of thing is manas Mind? .
कथं caix तत् प्रशाम्यति and how is it brought to peace? .
माया इयं सा किम् उत्था स्यात् how has this MAyA Illusion arisen? .
कथं चैव निवर्तते and how too is it brought to an end?
*m.15.17 How does it get quietened? Where from did this 'maya' arise? How can this be avoided? If it is not avoided, what is the problem? How did the Self fall into this narrow, shrivelling kind of context?
*sv.15 What is the nature of the mind and how does it attain quiescence? How did this MAyA (cosmic illusion) arise in the first place and how does it come to an end?
*vlm.15. What is the form of our mind and how is it to be governed? What is this illusion (Máyá) of the world, whence hath its rise and how is it to be avoided?
निवृत्तया अनया कः स्यात् गुणः दोषः अथ वा भवेत् ।
nivRttayA anayA ka: syAt guNa: doSa: atha vA bhavet |
कथ maax त्मनि caix व अयम् तते संकोच आगतः ॥५।२।१६॥
katham Atmani ca eva ayam tate saMkoca* Agata: ||5|2|16||
.
nivRttayA anayA
by/of this ceasing
ka: syAd guNa: what is the virtue
doSa: atha vA bhavet or does vice follow?
katham Atmani ca eva moreover how in the Self
ayam tate saMkoce Agata: x
*m.15.17 How does it get quietened? Where from did this 'maya' arise? How can this be avoided? If it is not avoided, what is the problem? How did the Self fall into this narrow, shrivelling kind of context?
*sv.16 Again, is such an end to this illusion desirable or undesirable? How has limitation entered into the infinite self?
*vlm.16. What is the good or evil of getting rid of this illusion, and how does it stretch over and overpower on the soul, or is made to leave it by any means in our power?
किम् उक्तम् स्यात् भगवता मुनिना मनसः क्षये ।
kim uktam syAt bhagavatA muninA manasa: kSaye |
किम् च इन्द्रिय.जये प्रोक्तम् किम् उक्त max थवा आत्मनि ॥५।२।१७॥
kim ca indriya.jaye proktam kim uktam athavA Atmani ||5|2|17||
.
what would be say, the Lord muni, about the erosion of the Mind?
what about conquering the senses? and what else about the Self?
kim uktam syAt
what would be said
bhagavatA muninA
by the Lord muni
manasa: kSaye
about the erosion of manas.Mind?
kim ca indriya.jaye proktam
and what stated about conquering the senses?
kim uktam athavA Atmani
and what else said about the Self?
*m.17 What did the Sage say about conquering senses, annihilation of mind and realising self?
*vlm.17. What does the muni say with regard to the means, and effect of curbing the appetites of the mind? What does he say regarding the restraining of our organs, and what about the tranquility of the soul?
*sv. What exactly are the means that the sage Vasistha has prescribed for the conquest of the senses and the mind? They are surely the sources of sorrow.
जीवः चित्तम् मनः माया इति एव maax दिभिः आततैः ।
jIva: cittam mana: mAyA iti evam.Adibhi: Atatai: |
रूपैः आत्मा एव संसारम् तनोति इम max सत्.मयम् ॥५।२।१८॥
rUpai: AtmA eva saMsAram tanoti imam asat.mayam ||5|2|18||
.
jIva: cittam manas mAyA iti evam.Adibhi: Atatai: |
rUpai: AtmA eva saMsAram tanoti imam asan.mayam |
the 'Living jIva', —> the ''citta Affection', —> 'manas Mind',
by the proliferation of such forms,
the Self alone extends the saMsAra, made.out.of the not.So.
जीवश् चित्तम् मनस् माया 'The Living jIva, 'citta Affection, manas Mind," .
इति एव maax दिभिर् आततैः रूपैः by the proliferation of forms like these .
आत्मा एव संसारं तनोति it's only the Self that extends the saMsAra, .
इम max सन्.मयम् this construct of the notSo. .18.
*m.18 Self alone is fostering the emergence and growth of Jiva, mind, maya and this mutable world.
*sv. What exactly are the means that the sage Vasistha has prescribed for the conquest of the senses and the mind? They are surely the sources of sorrow.
*vlm.18. Our hearts and minds, our living souls and their delusion, tend to stretch out the phenomenal world before us; and our very souls make a reality of the unreal existence.
एभिः एवम् मनोमात्र.तन्तु.बद्धैः क्षयम् गतैः ।
ebhi: evam manomAtra.tantu.baddhai: kSayam gatai: |
दुःख.उपशान्तिः एतानि सुचिकित्स्यानि नः कथम् ॥५।२।१९॥
du:kha.upazAnti: etAni sucikitsyAni na: katham ||5|2|19||
.
ebhi: evam
thus with these
manas.mAtra.tantu.baddhai:
Mind.measured.body.bonds
kSayam gatai:
gone to destruction
du:kha.upazAnti:
etAni sucikitsyAni na: katham
*m.19 If mind, which is binding them with a string, can be conquered and annihilated, all grief will disappear. What is the best way to effect this annihilation?
*sv. What exactly are the means that the sage Vasistha has prescribed for the conquest of the senses and the mind? They are surely the sources of sorrow.
*vlm.19. All these things are linked together in our minds, and are weakened only by the weakening of our mental appetites. But how are these to be avoided in order to get rid of our misery.
*only with these (notions and delusions) binding with mind.ropes,
being destroyed, sorrows disappear. How for us these are best to cure?
*AS. I agree, except i would say " how are these properly cured".
भोग.अभ्र.मालावलयाम् धी.बलाकाम् इमाम् कथम् ।
bhoga.abhra.mAlAvalayAm dhI.balAkAm imAm katham |
पृथक्.करोमि पयसः धाराम् हंस इव अम्भसः ॥५।२।२०॥
pRthak.karomi payasa: dhArAm haMsa* iva ambhasa: ||5|2|20||
.
bhoga.abhra.maala.avalaya.am dhI.balaaka.am imaam katham pRthak.karomi payas.a: dhaara.am haMsa iva.like/as.if ambhas.a:
.
bhoga.abhra.mAlAvalayAm
dhI.balAkAm imAm katham
pRthak.karomi payasa:
dhArAm haMsa
ambhas
.
*m.20 How can I wean away and separate the intellect encaged by the clouds of sensuous pleasures, like a swan which separates water from milk?
*sv. What exactly are the means that the sage Vasistha has prescribed for the conquest of the senses and the mind? They are surely the sources of sorrow.
*vlm.20. The slender light of reason is over.shadowed, like a single crane in the air, by the dark cloud of passions and appetites; how am I then to distinguish the right from wrong, as the goose separates the milk from the water?
* how I can gradually make intellect quiet weaning it from delusion
of enjoyments, as swan separated milk from wate?
*AS. I agree, except, for some reason, the intellect is
compared to a bakI a female crane. I have no idea what this particular image is
chosen, except the delusions are described as a ring of clouds in which the
crane is probably being blown away.
The last sentence has two minor corrections: separated .>
separates, wate.> water.
भोगाः त्यक्तुम् न शक्यन्ते तत्.त्यागेन विना वयम् ।
bhogA: tyaktum na zakyante tat.tyAgena vinA vayam |
प्रभवामः न विपदा max हो संकट maax गतम् ॥५।२।२१॥
prabhavAma: na vipadAm aho saMkaTam Agatam ||5|2|21||
.
भोगाः त्यक्तुं न शक्यन्ते Pleasures cannot be abandoned .
तत्.त्यागेन विना वयम् without our renunciation of them .
प्रभवामः न विपदाम् we cannot forestall misfortune. .
अहो संकट maax गतम् Oh, what a predicament!
.
bhogA: tyaktum na zakyante
tat.tyAgena vinA vayam
prabhavAma: na vipadAm
aho saMkaTam Agatam
.
.
##kR ? #saMkaTa #saGkaTa mf<.A>n. (prob. PrAkrt for #saMkRta; cf. #vikaTa &c.) "brought together", contracted, closed, narrow, strait, mbh.&c.; • crowded together, thick, impassable, mbh.; dangerous, critical mbh.; (end.comp.) crowded with, full of kAd.; –m.. N. of a partic. personification (a son of Kakubh) bhp.; • saMkaTam a narrow passage, strait, pass, mbh.&c., a strait, difficulty, critical condition, danger to or from (comp.; cf. prANa.s..)
*m.21 It is almost impossible to get away from pleasures But without casting them off, calamities cannot be avoided. What distress (I am in)?
*sv.21. It is impossible to abandon enjoyment of pleasure, and it is not possible to end sorrow without abandoning such enjoyment: this indeed is a problem.
*vlm.21. It is as hard to shun our appetites on the one hand, as it is impossible to avoid our troubles here, without the utter annihilation of our appetency. Here is the difficulty in both ways.
मनःमात्रम् इदम् प्राप्यम् तत् caix व इदम् प्रयोजनम् ।
mana:mAtram idam prApyam tat ca eva idam prayojanam |
सम्पन्नम् नो* गिरि.गुरु मौर्ख्यात् यक्षः शिशोः इव ॥५।२।२२॥
परमाम् शान्तिमागत्य गतसंसारसम्भ्रमा । बालेव लब्धदयिता कंचित् प्राप्स्यति नो मतिः ॥५।२।२३॥
paramAm zAntim Agatya gata.saMsAra.sambhramA bAlA iva labdha.dayitA kaMcit prApsyati no* mati:
gata.saMsaara.sambhrama.a
baala.a iva.like/as.if labdha.dayitA like a girl getting a lover
kaMcit prApsyat.i no nas.of.us/our / na.no/not.u.at.all/indeed mati.mind/opinion:
.
Our/ thinking will /not get something.
*AB. ... na smariSyati.
*m.23 When one attains perfect peace, with the delusion of the mutable world fleeing away, he will not think of anything else, like a lady who gets her beloved.
*sv.22.23 But, since the mind is the crucial factor in all this, surely if the mind once tastes the supreme peace, freed of all world.illusion, it will not abandon that and run after sense.pleasure.
*vlm.23. All worldly turmoil is at an end, upon one's attainment of true felicity; as the anxieties of a maiden are over, after she has obtained a husband.
कदा उपशान्त.संरम्भम् विगत.अशेष.कौतुकम् ।
kadA upazAnta.saMrambham vigata.azeSa.kautukam |
अपाप maax त्म.विश्रान्तम् मम स्यात् पावनम् मनः ॥५।२।२४॥
a.pApam Atma.vizrAntam mama syAt pAvanam mana: ||5|2|24||
.
kadaa upazaanta.saMrambha.m vigata.azeSa.kautuka.m a.paapa.m aatma.vizraanta.m
mama.my/mine syAt.be.it pAvana.purifying.air.m manas.Mind
.
kadA
upazAnta.saMrambham
vigata.azeSa.kautukam
a.pApam
Atma.vizrAntam
.
*m.24 When will my mind be purified, with all agitation quietened and the endless inquisitiveness moving out (of me) and I rest in peace?
*sv.24.25 Oh, when will my mind be pure and when will it rest in the supreme being?
*vlm.24. When will my anxieties have their quietism, and when will my cares come to an end? When will my soul have its holiness, and my mind find its rest from acts of merit and demerit?
कला.कलाप.सम्पूर्णाc chaशाङ्का dax पि शीतले ।
kalA.kalApa.sampUrNAt zazAGkAt api zItale |
पदे सु.रुढम् विश्रम्य भ्रमिष्यामि कदा जगत् ॥५।२।२५॥
pade su.ruDham vizramya bhramiSyAmi kadA jagat ||5|2|25||
.
kalAkalApa.sampUrNAt
zazAGkAt api
zItale pade . in a cool state .
su.ruDham vizramya
bhramiSyAmi kadA jagat . when shall I roam the earth?
.
*m.25 When will I wander in this world after ascending to that full moon cool state?
*sv.24.25 Oh, when will my mind be pure and when will it rest in the supreme being?
*vlm.25. When shall I rest in that state of bliss, which is as cooling and complete in itself; as the full.moon with all her digits, and when shall I rove about the earth at large, free from worldly cares and ties?
कलना.पेलवम् रूपम् उत्सृज्य आलीन maax त्मनि ।
kalanA.pelavam rUpam utsRjya AlInam Atmani |
कदा एष्यति मनः शान्ति max म्भसि इव तरङ्गकः ॥५।२।२६॥
kadA eSyati mana: zAntim ambhasi iva taraGgaka: ||5|2|26||
.
A sprout of imagination emerged as form absorbed into self,
when will this Mind find rest,
as a wavelet in the greatness of ther sea
?
*m.26 When will I merge in my Self, discarding the mind of useless imagination? When will I attain that peace? It will be like waves slipping into their waters.
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean?
*vlm.26. When will my fancy stop from its flight, and concentrate into the inward soul? When will my mind be absorbed in the Supreme soul, like the turbulent wave subsiding in the breast of the quiet sea?
तृष्णातरङ्गाकुलितमाशा.मकरमालिनम् । कदा संसारजलधिम् तीर्त्वा स्यामहमज्वरः ॥५।२।२७॥
tRSNA.taraGga.Akulitam AzA.makara.mAlinam kadA saMsAra.jaladhim tIrtvA syAm aham ajvara:
.
tRSNaa.taraGga.aakulita.m . the muddled wave of Craving aazaa.makara.maalina.m
kadA.when/where saMsaara.Samsâra.Convolution.jaladhi.waterbody.m
tIrtvA syAm aham ajvara:
.
tRSNA.taraGga.Akulitam
AzA.makara.mAlinam
tIrtvA syAm aham ajvara:
.
*m.27 This world is agitated by the waves of desire. It is polluted by the crocodiles of expectations and hopes. When will I cross this and be without any fever (of agitation)?
*sv. When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.27. When shall I get over this wide ocean of the world, which is disturbed by the turbulent waves of our desires, and is full of the voracious crocodiles of our greedy avarice, and get rid of this feverish passion?
* what is syAmahama?
*AS. The phrase syAm aham ajvara: (I shall be free of my fever . affliction)
कदा उपशम.शुद्धासु पदवीषु विचक्षणाः ।
kadA upazama.zuddhAsu padavISu vicakSaNA: |
मुमुक्षूणाम् निवत्स्यामः निःशोकम् सम.दर्शनाः ॥५।२।२८॥
mumukSUNAm nivatsyAma: ni:zokam sama.darzanA: ||5|2|28||
.
*m.29 This world is gilded with all minerals and elements. It is thus fearful. It is beset with continuous movement. When will this fever vanish (from me)?
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.29. Ah! when will this continuous fever of my worldliness abate, which has irritated my whole body by its inward heat, and deranged my humours out of their order!
निर्वात.दीप.लेखा इव कदा चित्तम् गत.व्यथम् ।
nirvAta.dIpa.lekhA iva kadA cittam gata.vyatham |
शमम् एष्यति हे बुद्धे सु.प्रकाश.घन.अन्तरम् ॥५।२।३०॥
zamam eSyati he buddhe su.prakAza.ghana.antaram ||5|2|30||
.
nirvaata.diipa.lekhaa iva.like/as.if kadA.when/where citta.m gata.vyatha.m
zama.m eSyat.i he buddha.e su.prakaaza.ghana.antara.m
.
nirvAta.dIpa.lekhA
citta
gata.vyatha
zama
eSyat
he
buddha
su
prakAza.ghana.antara
.
*m.30 O discriminating intelligence, when will you make this mind free of anguish and distress, like a lamp in still atmosphere, and make it totally quiet?
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.30. When will this heart of mine cease to throb from its cares, like the light of the lamp ceasing to flutter without the wind; and when will my understanding gain its light, after dispersion of the gloom of my ignorance.
कदा इन्द्रियाणि दुःखेभ्यः संतरिष्यन्ति हेलया ।
kadA indriyANi du:khebhya: saMtariSyanti helayA |
दुरीहा.दग्ध.देहानि गरुमन्त इव अर्णवान् ॥५।२।३१॥
durIhA.dagdha.dehAni garumanta* iva arNavAn ||5|2|31||
.
kadA.when/where indriya.aNi du:kha.ibhya: saMtariSyan.ti helA dur.iihaa.dagdha.deha.ani garuma.nta iva arNava.an
.
indriyANi
du:khebhya: saMtariSyanti
helayA
dur.IhA.dagdha.dehAni
garumanta iva arNavAn
.
*m.31 When will these sorrow ridden senses, which burn the beings, cross the ocean of 'samsara', like Garuda crossing the oceans with ease?
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.31. When will these organs and members of my body, have their respite from their incessant functions; and when will this parched frame of mine get over the sea (flame?) of avarice, like the phoenix rising from its ashes.
* when senses ridden with sorrows and bodies badly suffering will
cross the ocean (of samsara) easily like garuda?
*AS. When the sense organs, burned by bad desires, will easily (helayA) cross over their pains, like an eagle rising from the ocean?
अयम् so 'हम् रुदन् मूढ इति व्यर्थाहितः भ्रमः ।
ayam sa: aham rudan mUDha* iti vyarthAhita: bhrama: |
शरदि इव आसितः मेघः कदा नाशम् उपैष्यति ॥५।२।३२॥
zaradi iva Asita: megha: kadA nAzam upaiSyati ||5|2|32||
.
ayam so aham rudan mUDha iti
vyartha.Ahito bhrama:
zaradi iva Asito megha:
kadA nAzam upaiSyati
rudan
vyartha
Ahito
Asito
*m.32 'I am this body' foolish people worry with such useless thoughts. When will such autumn clouds disperse and disappear?
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.32. When will the light of reason like the clear atmosphere of the autumnal sky, dispel this dark cloud of my ignorance, that envelopes my heavenly essence under the veil of this sorry and miserable form.
* when this stupid useless delusion that I am sorrow fool will
disappear like a dark cloud in fall?
*AS. This foolish delusion that " I am this crying stupid fellow"; when will it dissipate like a dark cloud in fall?
मन्दार.वन.लेखासु या मतिः सा तृणायते ।
mandAra.vana.lekhAsu yA mati: sA tRNAyate |
याचे तत्.पद maax त्मीयम् सम्प्राप्स्यामः कदा वयम् ॥५।२।३३॥
yAce tat.padam AtmIyam samprApsyAma: kadA vayam ||5|2|33||
.
mandAra.vana.lekhAsu . in the forest of flame.flowers .
yA mati: sA – that which is the thoughtful mind .
sA tRNAyate . turns to dry grass .
yAce tat.padam AtmIyam . I pray.for That state of the Self: .
samprApsyAma: kadA vayam . when will it be attained by us?
.
#mandAra: #mandara: the coral tree or flame tree, Erythrina Indica, (also regarded as one of the 5 trees of paradise or svarga) MBh. Ka1v. &c
*m.33 Even the garlands of 'mandara' flowers appear like garlands of grass to me. I am now awaiting the attainment of that Supreme Self.
*vlm.33. Our minds are filled with the weeds of the mandara plants of the garden of paradise: (i. e. desiring the enjoyments of heaven). But my soul pants for its restitution in the Supreme spirit.
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
* when enjoyments of the heaven’s gardens become like grass in my mind?
when we’ll reach that state of self?
*AS. I wish to reach that place of the soul (liberation) compared to which even the heavens gardens are a trifle like grass; when shall we get there?
वीतराग.जन.प्रोक्ताः निर्मला ज्ञान.दृष्टयः ।
vItarAga.jana.proktA: nirmalA jJAna.dRSTaya: |
कत्चित् पदम् त्वयि मनः करिष्यन्ति इति मे वद ॥५।२।३४॥
katcit padam tvayi mana: kariSyanti iti me vada ||5|2|34||
.
vItarAga.jana.proktA:
nirmalA: jJAna.dRSTaya:
kaccit padam tvayi mana:
kariSyanti
iti me vada
.
*m.34 Oh mind! tell me when you will arrive at the high state of Truth perception, leaving aside attachements and delusions.
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.34. The dispassionate man is said to be set in the pure light of reason; it is therefore that passionless state of my mind which I long to attain.
हा तात मातः पुत्र इति गिरा maax सा max हम् पुनः ।
hA tAta mAta: putra iti girAm AsAm aham puna: |
भाजनम्, चित्त, मा अभूवम् भोजनम् दुःख.भोगिनाम् ॥५।२।३५॥
bhAjanam, citta, mA abhUvam bhojanam du:kha.bhoginAm ||5|2|35||
.
hA tAta mAta: putra iti girAm AsAm aham puna: |
bhAjanam, citta, mA abhUvam bhojanam du:kha.bhoginAm .
.
*m.35 Alas! this mind is fit to be the feast of a python. I will not again talk of son, father and mother. This mind feeds on griefs.
*sv. When will my mind rest in the infinite even as a wave is re.absorbed in the ocean? When will I be free of all craving? When will I be blessed with equal vision? When will I be rid of this terrible fever of worldliness?
*vlm.35. But my restless mind has made me a prey to the dragon of despair, and I cry out in my sorrow, O my father and mother! help me to get out of this difficulty.
* I again address mind as father, mother, son,
do not become a prey for sorrow.serpent
.*AS. (I wish that) my mind may not be occupied by the words like "O my father, my mother, my son etc." which is the food of the miserable (du:khabhoginAm bhojanam).
Øtt.part. #ayam .> *AsAm – f. gen. pl.
हे बुद्धे भगिनि भ्रातुरर्थिताम् पूरयाशु मे । आवयोर्दुःखमोक्षाय विचाराय मुनेर्गिरः ॥५।२।३६॥
he buddhe bhagini bhrAtu: arthitAm pUrayA Azu me Avayo: du:kha.mokSAya vicArAya mune: gira:
.
he buddhe bhagini bhrAtu:
arthitAm pUrayA Azu me
tata: mumukSo: AcAra: . then the conduct of the Freedom.seeker .
utpattInAm krama: tata: . then the process of Outfalling of the world ...
tata: mumukSo: AcAra: then the conduct of the Freedom.seeker
utpattInAm krama: tata: then the process of Outfalling of the world ....
*m.38.39 . Oh mind, sage Vasista told (us) about dispassion and later on about the behavior of a seeker.
*sv.36.40 O mind, will you really remain firmly established in the wisdom revealed by the great sages? O my intellect, you are my friend: contemplate the teachings of sage Vasistha in such a way that we shall both be saved from the miseries of this worldly existence.
*vlm.38. Let me first of all reflect on the sayings of the sage on Resignation (Vairágya), and then on the conduct of one who longs for his liberation, and next about the creation of the world, (in the Srishti Prakarana).
ततः स्थितिप्रकरणम् समम् दृष्टान्तसुन्दरम् । विज्ञानगर्भसुलभम् यथावत्स्मर हे मते ॥५।२।३९॥
tata: sthiti.prakaraNam samam dRSTAnta.sundaram | vijJAna.garbha.su.labham yathAvat smara he mate
.
... then the Instruction on Stasis..
with beautiful examples, too,
for easy understanding. So
remember all these, O my mind.
tata: sthiti.prakaraNam ... then the Instruction on Stasis
samam dRSTAnta.sundaram likewise with beautiful examples
vijJAna.garbha.su labham understanding.source.well.gotten Having got a good understanding
yathAvat smara he mate thusly remember it, o mind.
*m.39 Then he dwelt upon creation and its beginnings. He talked about 'Sthiti' (the survival) of creation with beautiful illustations and examples. They are all full of knowledge and experience, easy for those who are equipped for it. Recall, recollect and muse about them.
*sv.36.40 O mind, will you really remain firmly established in the wisdom revealed by the great sages? O my intellect, you are my friend: contemplate the teachings of sage Vasistha in such a way that we shall both be saved from the miseries of this worldly existence.
*vlm.39. Let me remember afterwards all that he has said on the Existence of the universe (Sthiti Prakarana), together with its beautiful illustrations; all of which are replete with sound wisdom and deep philosophy.
कृतमति शतशः विचारितम् यद् यदि तदुपैति न मानसस्य बुद्धिः ।
kRtamati zataza: vicAritam yat yadi tat upaiti na mAnasasya buddhi:
भवति तदफलम् शरद्घनाभम् सततमतो मतिरेव कार्यसारः ॥५।२।४०॥
bhavati tat a.phalam zarat.ghana.Abham satatam ata: mati: eva kArya.sAra:
.
kRtamati zatazas vicAritam
yad yadi
tat upaiti na mAnasasya buddhi:
bhavati tat aphalam
zarad.ghana.Abham
satatam atas mati: eva kArya.sAra:
.
*m.40 If one's intellect does not accept what is deliberated upon by mind, then no useful result will ensue from such inquiry. It will be like the autumn clouds which fritter away (with the least breeze around). Mind and intellect should act together to become fruitful.
*sv.36.40 O mind, will you really remain firmly established in the wisdom revealed by the great sages? O my intellect, you are my friend: contemplate the teachings of sage Vasistha in such a way that we shall both be saved from the miseries of this worldly existence.
*vlm.40. Although a lesson may be repeated a hundred times over, it proves to be of no effect, unless it is considered with good understanding and right sense of its purport. Otherwise it is as the empty sound of autumn clouds without a drop of rain.
*even if mind thinks of it 100 times, without deep intellectual
understanding it is fruitless, like autumn sky. Only constant
engagement of the mind brings result
*AS. Typo: zaraddhanAbham .>
zaradghanAbham
Even if one thinks of something hundreds of times with determination, it
becomes fruitless like color of the cloud being lost in fall (zarad). So, the
mind is essential for the results of actions.
.
oॐm
.
next Canto:
fm5003 1.fb 3 The ROYAL ASSEMBLY .z27
+++
DN5002 RAAMA REVIEWS HIS LESSONS 2.FB 2.3
सर्ग 5.२
sarga 5.2
वाल्मीकिर् उवाच ।
vAlmIki:_uvAca |
ते समेत्य गृहम् गत्वा राजपुत्राः शशि.त्विषः ।
te sametya gRham gatvA rAjaputrA: zazi.tviSa: |
चक्रुः सर्वम् अशेषेण स्व.सद्मसु दिन.क्रमम् ॥५।२।१॥
cakru: sarvam azeSeNa sva.sadmasu dina.kramam ||5|2|1||
वसिष्ठः_राघवः_च_एव राजानः_मुनyo द्विजाः ।
vasiSTha: rAghava: ca_eva rAjAna: munaya: dvijA: |
इति चक्रुः स्व.कार्याणि तथा स्व.गृह.वीथिषु ॥५।२।२॥
iti cakru: sva.kAryANi tathA sva.gRha.vIthiSu ||5|2|2||
सस्नुः कमल.कह्लार.कुमुद.उत्पल.हारिषु ।
sasnu: kamala.kahlAra.kumuda.utpala.hAriSu |
जल.आशयेषु चक्राह्व.हंस.सारस.राजिषु ॥५।२।३॥
jala.AzayeSu cakrAhva.haMsa.sArasa.rAjiSu ||5|2|3||
गो.भूतिल.हिरण्यानि शयनान्य् आसनानि च ।
go.bhUtila.hiraNyAni zayanAni_AsanAni ca |
दdur दानानि विप्रेभ्यः_भाजनाny अंशुकानि च ॥५।२।४॥
dadu:_dAnAni viprebhya: bhAjanAni_aMzukAni ca ||5|2|4||
हेम.रत्न.विचित्रेषु स्वेषु चामर.सद्मसु ।
hema.ratna.vicitreSu sveSu cAmara.sadmasu |
आनर्चुः_अच्युत.ईशान.हुताश.अर्क.आदिकान् सुरान् ॥५।२।५॥
Anarcu:_acyuta.IzAna.hutAza.arka.AdikAn surAn ||5|2|5||
पुत्र.पौत्र.सुहृत्.भृत्य.बन्धु.मित्र=गणैः सह ।
putra.pautra.suhRt.bhRtya.bandhu.mitra=gaNai:_saha |
तत आस्वादयाम्.आsur भोजनाny उचितानि वै ॥५।२।६॥
tata* AsvAdayAm.Asu: bhojanAni_ucitAni vai ||5|2|6||
एतस्मिन् समये च_अस्मिन् नगरे दिवसो ऽभवत् ।
etasmin samaye ca_asmin nagare divasa:_abhavat |
तनुः_अष्टाङ्ग.शेषत्वाद् दृष्टः न च मनोहरः ॥५।२।७॥
tanu:_aSTAGga.zeSatvAt dRSTa: na ca manohara: ||5|2|7||
सायन्तन.दिनान्तम् ते तत्.काल.उचित चेष्टया ।
sAyantana.dinAntam te tat.kAla.ucita ceSTayA |
अनयन् अंशुभिः सार्धम् यावद् अस्तम् ययौ रविः ॥५।२।८॥
anayan aMzubhi: sArdham yAvat astam yayau ravi: ||5|2|8||
संध्याम् ववन्दिरे सुष्ठु जेयुः च_एव_अघ.मर्षणाम् ।
saMdhyAm vavandire suSThu jeyu: ca_eva_agha.marSaNAm |
पेठुः स्तोत्राणि पुण्यानि जगुः_गाथा मनोहराः ॥५।२।९॥
peThu: stotrANi puNyAni jagu:_gAthA* manoharA: ||5|2|9||
ततश् च_अभ्युदिता श्यामा काम.नीशोक.हारिणी ।
tata:_ca_abhyuditA zyAmA kAma.nIzoka.hAriNI |
क्षीरोदाद् इव माहेन्द्री चन्द्र.अवश्याय.दायिनी ॥५।२।१०॥
kSIrodAt iva mAhendrI candra.avazyAya.dAyinI ||5|2|10||
शनैः_आस्तीर्ण.पुष्पेषु कीर्ण.कर्पूर.मुष्टिषु ।
zanai:_AstIrNa.puSpeSu kIrNa.karpUra.muSTiSu |
दीर्घ.इन्दु.बिम्ब.रम्येषु तस्थुः_तल्पेषु राघवाः ॥५।२।११॥
dIrgha.indu.bimba.raMyeSu tasthu:_talpeSu rAghavA: ||5|2|11||
अथ रामात् ऋते ऽन्येषाम् तत्र तद् व्यवहारिणी ।
atha rAmAt Rte_anyeSAm tatra tat vyavahAriNI |
व्यतीयाय शनैः श्यामा मुहूर्त इव शोभना ॥५।२।१२॥
vyatIyAya zanai: zyAmA muhUrta* iva zobhanA ||5|2|12||
तस्थौ रामः तु ताम् एव वासिष्ठीम् वचन.आवलीम् ।
tasthau rAma: tu tAm eva vAsiSThIm vacana.AvalIm |
चिन्तयद् मधुर.उदाराम् करिणीम् कलभः_यथा ॥५।२।१३॥
cintayat madhura.udArAm kariNIm kalabha:_yathA ||5|2|13||
किम् इदम् नाम संसार.भ्रमणम् किम् इमे जनाः ।
kim ida.m nAma saMsAra.bhramaNam kim ime janA: |
भूतानि च विचित्राणि किम् आयान्ति प्रयान्ति किम् ॥५।२।१४॥
bhUtAni ca vicitrANi kim AyAnti prayAnti kim ||5|2|14||
मनसः कीदृशम् रूपम् कथम् च_एतत् प्रशाम्यति ।
manasa: kIdRzam rUpam katham ca_etat prazAmyati |
माया_इयम् सा किम् उत्था स्यात् कथम् च_एव निवर्तते ॥५।२।१५॥
mAyA_iyam sâ kim utthA syAt katham ca_eva nivartate ||5|2|15||
निवृत्तया_अनया कः स्यात् गुणः दोषः_अथ वा भवेत् ।
nivRttayA_anayA ka: syAt guNa: doSa:_atha vA bhavet |
कथम् आत्मनि च_एव_अयम् तते संकोच आगतः ॥५।२।१६॥
katham Atmani ca_eva_ayam tate saMkoca* Agata: ||5|2|16||
किम् उक्तम् स्याद् भगवता मुनिना मनसः क्षये ।
kim uktam syAt bhagavatA muninA manasa: kSaye |
किम् च_इन्द्रिय.जये प्रोक्तम् किम् उक्तम् अथवा_आत्मनि ॥५।२।१७॥
kim ca_indriya.jaye proktam kim uktam athavA_Atmani ||5|2|17||
जीवः_चित्तम् मनः_माया इत्य् एवम्.आदिbhir आततैः ।
jIva:_citta.m manas_mAyA iti_evam.Adibhi:_Atatai: |
रूपैः_आत्मा_एव संसारम् तनोति_इमम् असद्.मयम् ॥५।२।१८॥
rUpai:_AtmA_eva saMsAra.m tanoti_imam asat.mayam ||5|2|18||
एभिः_एवम् मनोमात्र.तन्तु.बद्धैः क्षयम् गतैः ।
ebhi:_evam manomAtra.tantu.baddhai: kSayam gatai: |
दुःख.उपशान्तिः एतानि सुचिकित्स्यानि नः कथम् ॥५।२।१९॥
du:kha.upazAnti: etAni sucikitsyAni na: katham ||5|2|19||
भोग.अभ्र.मालावलयाम् धी.बलाकाम् इमाम् कथम् ।
bhoga.abhra.mAlAvalayAm dhI.balAkAm imAm katham |
पृथक्.करोमि पयसः_धाराम् हंस इव_अम्भसः ॥५।२।२०॥
pRthak.karomi payasa: dhArAm haMsa* iva_ambhasa: ||5|2|20||
भोगाः त्यक्तुम् न शक्यन्ते तत्.त्यागेन विना वयम् ।
bhogA: tyaktum na zakyante tat.tyAgena vinA vayam |
प्रभवामः न विपदाम् अहो संकटम् आगतम् ॥५।२।२१॥
prabhavAma: na vipadAm aho saMkaTam Agatam ||5|2|21||
मनो.मात्रम् इदम् प्राप्यम् तच् च_एव_इदम् प्रयोजनम् ।
mana:mAtra.m ida.m prApyam tat ca_eva_ida.m prayojanam |
सम्पन्नम् नो गिरि.गुरु मौर्ख्याद् यक्षः शिशोः_इव ॥५।२।२२॥
sampannam no* giri.guru maurkhyAt yakSa: zizo: iva ||5|2|22||
परमाम् शान्तिम् आगत्य गत=संसार.सम्भ्रमा ।
paramAm zAntim Agatya gata=saMsAra.sambhramA |
बाला_इव लब्ध.दयिता कंचित् प्राप्स्यति नो मतिः ॥५।२।२३॥
bAlA_iva labdha.dayitA kaMcit prApsyati no* mati: ||5|2|23||
कदा_उपशान्त.संरम्भम् विगत.अशेष.कौतुकम् ।
kadA_upazAnta.saMrambham vigata.azeSa.kautukam |
अपापम् आत्म.विश्रान्तम् मम स्यात् पावनम् मनः ॥५।२।२४॥
a.pApam Atma.vizrAntam mama syAt pAvanam manas ||5|2|24||
कला.कलाप.सम्पूर्णाc_chaशाङ्काद् अपि शीतले ।
kalA.kalApa.sampUrNAt zazAGkAt api zItale |
पदे सु.रुढम् विश्रम्य भ्रमिष्यामि कदा जगत् ॥५।२।२५॥
pade su.ruDham vizraMya bhramiSyAmi kadA jagat ||5|2|25||
कलना.पेलवम् रूपम् उत्सृज्य_आलीनम् आत्मनि ।
kalanA.pelavam rUpam utsRjya_AlInam Atmani |
कदा_एष्यति मनः शान्तिम् अम्भसि_इव तरङ्गकः ॥५।२।२६॥
kadA_eSyati manas zAntim ambhasi_iva taraGgaka: ||5|2|26||
तृष्णा.तरङ्ग.आकुलितम् आशा.मकर.मालिनम् ।
tRSNA.taraGga.Akulitam AzA.makara.mAlinam |
कदा संसार.जलधिम् तीर्त्वा स्याम् अहम् अज्वरः ॥५।२।२७॥
kadA saMsAra.jaladhim tIrtvA syAm aham ajvara: ||5|2|27||
कदा_उपशम.शुद्धासु पदवीषु विचक्षणाः ।
kadA_upazama.zuddhAsu padavISu vicakSaNA: |
मुमुक्षूणाम् निवत्स्यामः निःशोकम् सम.दर्शनाः ॥५।२।२८॥
mumukSUNAm nivatsyAma: ni:zokam sama.darzanA: ||5|2|28||
संतापित.समस्त.अङ्गः सर्व.धातु.भयम्.करः ।
saMtApita.samasta.aGga: sarva.dhAtu.bhayam.kara: |
संसृति.ज्वर आदीर्घः कदा नाशम् उपैष्यति ॥५।२।२९॥
saMsRti.jvara* AdIrgha: kadA nAzam upaiSyati ||5|2|29||
निर्वात.दीप.लेखा_इव कदा चित्तम् गत.व्यथम् ।
nirvAta.dIpa.lekhA_iva kadA citta.m gata.vyatham |
शमम् एष्यति हे बुद्धे सु.प्रकाश.घन.अन्तरम् ॥५।२।३०॥
zamam eSyati he buddhe su.prakAza.ghana.antara.m ||5|2|30||
कदा_इन्द्रियाणि दुःखेभ्यः संतरिष्यन्ति हेलया ।
kadA_indriyANi du:khebhya: saMtariSyanti helayA |
दुरीहा.दग्ध.देहानि गरुमन्त इव_अर्णवान् ॥५।२।३१॥
durIhA.dagdha.dehAni garumanta* iva_arNavAn ||5|2|31||
अयम् सो ऽहम् रुदन् मूढ इति व्यर्थाहितः भ्रमः ।
ayam sa:_aham rudan mUDha* iti vyarthAhita: bhrama: |
शरदि_इव_आसितो मेघः कदा नाशम् उपैष्यति ॥५।२।३२॥
zaradi_iva_Asita: megha: kadA nAzam upaiSyati ||5|2|32||
मन्दार.वन.लेखासु या मतिः सा तृणायते ।
mandAra.vana.lekhAsu yA mati: sâ tRNAyate |
याचे तत्.पदम् आत्मीयम् सम्प्राप्स्यामः कदा वयम् ॥५।२।३३॥
yAce tat.pada.m AtmIyam samprApsyAma: kadA vayam ||5|2|33||
वीतराग.जन.प्रोक्ताः निर्मला ज्ञान.दृष्टयः ।
vItarAga.jana.proktA: nirmalA jJAna.dRSTaya: |
कत्चित् पदम् त्वयि मनः करिष्यन्ति_इति मे वद ॥५।२।३४॥
katcit pada.m tvayi manas kariSyanti_iti me vada ||5|2|34||
हा तात मातः पुत्र_इति गिराम् आसाम् अहम् पुनर् ।
hA tAta mAta: putra_iti girAm AsAm aham puna: |
भाजनम्, चित्त, मा_अभूवम् भोजनम् दुःख.भोगिनाम् ॥५।२।३५॥
bhAjanam, citta, mA_abhUvam bhojanam du:kha.bhoginAm ||5|2|35||
हे बुद्धे भगिनि भ्रातुर् अर्थिताम् पूरया_आशु मे ।
he buddhe bhagini bhrAtu: arthitAm pUrayA_Azu me |
आवयोः दुःख.मोक्षाय विचाराय मुनेः गिरः ॥५।२।३६॥
Avayo: du:kha.mokSAya vicArAya mune: gira: ||5|2|36||
त्वाम् पाद.पतितः प्रीत्या याचे सति सुते मते ।
tvAm pAda.patita: prItyA yAce sati sute mate |
तेन भव्ये भव.उच्छेद.भूतये सु.स्थिरा भव ॥५।२।३७॥
tena bhavye bhava.uccheda.bhUtaye su.sthirA bhava ||5|2|37||
वसिष्ठ.मुनिना प्रोक्ताः विरक्ताः प्रथमम् गिरः ।
vasiSTha.muninA proktA:_viraktA: prathamam gira: |
तto मुमुक्षोः आचार उत्पत्तीनाम् क्रमः ततः ॥५।२।३८॥
tata: mumukSo: AcAra* utpattInAm krama: tata: ||5|2|38||
ततः स्थिति.प्रकरणम् समम् दृष्टान्त.सुन्दरम् ।
tata: sthiti.prakaraNam samam dRSTAnta.sundara.m |
विज्ञान.गर्भ.सु.लभम् यथावत् स्मर हे मते ॥५।२।३९॥
vijJAna.garbha.su.labham yathAvat smara he mate ||5|2|39||
कृतमति शतशः विचारितम् यत्
kRtamati zataza:_vicAritam yat
यदि तd उपैति न मानसस्य बुद्धिः ।
yadi tat upaiti na mAnasasya buddhi: |
भवति तद् अफलम् शरद्.घन.आभम्
bhavati tat a.phala.m zarat.ghana.Abham
सततम् अतः मतिः एव कार्य.सारः ॥५।२।४०॥
satatam ata: mati: eva kArya.sAra: ||5|2|40||
||
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