y7047
Vidyananda Sarasvati
Next one - short! Thanks a lot!
Om namah Shivaya!
Love & Om!
दूरे परिहरत्यज्ञान्यज्ञयूपानिवाध्वगः । ००० ।। ४
VA – what is the comparison?
He keeps far from ignorants and “other-wise” (alternatively smart :))
anya-jJa?) as a traveller keeps away from sticks?
स्वा एवोपहसत्यन्तस्तरुणीस्तरलक्रियाः ।
खेदस्मेरमुखो जातीर्जातिस्मर इवाधमः ।। २४
VA – with difficulty (kheda?) he smiles at his face, having
remembered his own haste actions and women, laughing at himself
inside,
as chandala, remembering his past high position, frowns at his current position
Jiva Das
fm7047 3.mr25-26 Walking the Path .z53
https://www.dropbox.com/s/u70d9wlsdczpu9r/fm7047%203.mr25-26%20Walking%20the%20Path%20.z53.docx?dl=0
04
दूरे परिहरत्य्_अज्ञान्यज्ञ-यूपान् इव_अध्व.ग: ।
dUre pari.harati_ajJAn yajJa-yUpAn_iva_adhva.ga: |
स्नान-दान-तपो.यज्ञान् करोति विबुध-अनुग: ॥७।४७।४॥
snAna-dAna-tapa:yajJAn karoti vibudha-anuga: ||7|47|4||
.
dUre pari.harati_ajJAn
yajJa-yUpAn_iva_adhva.ga: |
snAna-dAna-tapa:yajJAn
karoti vibudha-anuga: - x
.
the traveler keeps the unKnowing at a distance
:
since he shuns the sacrificial post
instead
Bath & Charity & Austerity
are the sacrifices of a follower of divinities
.
#yup. > #yUpa -m.- a post or pillar, (esp.) a smooth post or stake to which the sacrificial victim is fastened.
*vlm.4. The wise man shuns the ignorant at a distance, as the wayfarer casts aside the sacrificial wood; because the worshippers of the gods only observe the ceremonious rites of holy ablutions and almsgivings, austerities and offering of sacred oblations.
दूरे परिहरत्यज्ञान्यज्ञयूपानिवाध्वगः । ००० ।। ४
VA – what is the comparison?
He keeps far from ignorants and “other-wise” (alternatively smart :))
anya-jJa?) as a traveller keeps away from sticks?
24
स्वा* एव_उपहसत्य्_अन्तस्_तरुणीस्_तरल-क्रियाः ।
svA: eva_upahasati_anta:_taruNI:_tarala-kriyA: |
खेद-स्मेर-मुखो जातीर्_जाति-स्मर इव_आधमः ॥७।४७।२४॥
kheda-smera-mukha:_jAtIr_jAti-smara iva_adhama: ||7|47|24||
.
svA: eva
his very own
upahasati antas
he laughs within.about
taruNI: tarala-kriyA:
his Girl, of sultry acts
kheda-smera-mukha:
impassioned-looking-face
jAtI: jAti.smare iva adhama:
like birth remembering birth for one lowborn
.
स्वा एवोपहसत्यन्तस्तरुणीस्तरलक्रियाः ।
खेदस्मेरमुखो
जातीर्जातिस्मर इवाधमः ।।२४।।
VA – with difficulty (kheda?) he smiles at his face, having
remembered his own hasty actions and women, laughing at himself
inside,
as chandala, remembering his past high position, frowns at his current position
*vlm.24. Any one may laugh at his prior acts, if he will come to know what he was and he is; as a low chandal by being játismara, laughs in disgust in making comparison of his past birth with that of the present.
#smi – to SMIle > #smera -adj.- smiling, friendly &c • expanded, blown (as a flower) • proud (see comp) • evident, apparent • (end-comp) gay, abounding in, full of • m. - a smile, laugh (in #asmera, #sasmeram, qq.vv) • manifestation, appearance.
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM7047 WALKING THE PATH 3.MR25-26 .z53
https://www.dropbox.com/s/u70d9wlsdczpu9r/fm7047%203.mr25-26%20Walking%20the%20Path%20.z53.docx?dl=0
FM.7.25.FM.7.49
https://www.dropbox.com/s/vsha1cntb7nu0uj/fm.7.25.fm.7.49.docx?dl=0
FM7047 WALKING THE PATH
सर्ग ७.४७
sarga 7.47
oॐm
FM.7.47
WALKING THE PATH
VASISHTHA THE PLENTIFUL said—
संसार.भार.सुश्रान्तः संकतेषु लुठत्_तनुः ।
saMsAra.bhAra.suzrAnta: saMkateSu luThat tanu: |
यो_अभिवाञ्छति विश्रान्तिम् तस्य क्रमम् इमम् शृणु ॥७।४७।१॥
ya:_abhi.vAJchati vizrAnti tasya kramam imam zRNu ||7|47|01||
.
saMsAra.bhAra.suzrAnta:
exhausted by the burden of sam.sAra
saMkateSu luThat_tanu:
in straits tossing, the body
ya: abhivAJchati vizrAntim
who longs for Repose
tasya kramam imam zRNu
of that.one next this you should hear
.
*vlm.1 Vasishtha continued:—Hear now the manner and the measures which the yogi adopts to himself, in order to obtain his release from his cumbrous burthen and troubles of the world.
पूर्वम् विवेक.कणिका यदा स्व.हृदि जायते ।
pUrvam viveka.kaNikA yadA sva.hRdi jAyate |
संसार.निर्वेद.मयी कारणाद् वा_अप्य् अकारणात् ॥७।४७।२॥
saMsAra.nirveda.mayI kAraNAt_vA_api_akAraNAt ||7|47|02||
.
pUrvam
at first there's
viveka.kaNikA
a bit of Discernment
yadA
when
sva.hRdi jAyate
in Ur heart is born/generated
saMsAra.nirveda.mayI
a mode of disgust with the saMsAra.Convolution
kAraNAt_vA_api_akAraNAt
–whether with a cause or without a cause—
...
*vlm.2. As the germ of discrimination springs in the mind at first, by reason of the disparagement of the world, (for the multiplicity of its faults, or from some cause or other).
* pUrvam at first there's viveka.kaNikA a bit of DiscernmentyadA when sva.hRdi jAyate in Ur heart is born/generated saMsAra.nirveda.mayI a mode of disgust with the saMsAra.Convolution kAraNAt_vA_api_a.kAraNAt –whether with a cause or without a cause—
तदा श्रयन्ति सच्.छायान्_साधुत्व.सुचि.शालिनः ।
tadA zrayanti sat.chAyAn_sAdhutva.suci.zAlina: |
अध्व.श्रम.हरांस्_ताप.तप्ता* मार्ग.तरून्_इव ॥७।४७।३॥
adhva.zrama.harAn_tApa.taptA: mArga.tarUn_iva ||7|47|03||
.
then
they shelter in the shade of good people in their purity,
their refuge on the way,
as people stricken by the heat shelter under a roadside tree
.
tadA zrayanti sat.chAyAn
sAdhutva.suci.zAlina: |
adhva.zrama.harAn
tApa.taptA: mArga.tarUn_iva .
.
VLM
दूरे परिहरत्य् अज्ञान्यज्ञ.यूपान् इव_अध्व.ग: ।
dUre pari.harati_ajJAn yajJa.yUpAn_iva_adhva.ga: |
स्नान.दान.तपो.यज्ञान् करोति विबुध.अनुग: ॥७।४७।४॥
snAna.dAna.tapa:yajJAn karoti vibudha.anuga: ||7|47|4||
.
the traveler keeps the unKnowing at a distance
:
since he shuns the sacrificial post
instead
Bath & Charity & Austerity
are the sacrifices of a follower of divinities
.
dUre pari.harati_ajJAn yajJa.yUpAn_iva_adhva.ga: | snAna.dAna.tapa:yajJAn
karoti vibudha.anuga:
.
#yup. > #yUpa .m.. a post or pillar, (esp.) a smooth post or stake to which the sacrificial victim is fastened.
*vlm.4. The wise man shuns the ignorant at a distance, as the wayfarer casts aside the sacrificial wood; because the worshippers of the gods only observe the ceremonious rites of holy ablutions and almsgivings, austerities and offering of sacred oblations.
दूरे परिहरत्यज्ञान्यज्ञयूपानिवाध्वगः । ००० ।। ४
VA – what is the comparison?
He keeps far from ignorants and “other.wise” (alternatively smart :))
anya.jJa?) as a traveller keeps away from sticks?
पेशलम् च_अनुरूपम् च व्यवहारम् अकृत्रिमम् ।
pezalam ca_anurUpam ca vyavahAram akRtrimam |
लोक्यम् आह्लादनम् धत्ते चन्द्र.बिम्बम् इव_अमृतम् ॥७।४७।५॥
lokyam AhlAdanam dhatte candra.bimbam iva_amRtam ||7|47|05||
.
pezala.m ca both tender and conformable
anurUpam ca.and/also/too
vyavahAra.m akRtrima.m
in hir activity unfeigned
lokya.m ro rhe world
AhlAdanam. dhat.te giving gladness
candra.bimba.m iva_amRtam
as the moon does immortal nectar.
*vlm.5. In his fair, just, polite and undissembling behaviour, and in his placid and pleasing countenance, he resembles the fair moon with her ambrosial beams.
ह्लाद् #hlAd > #AhlAd > #AhlAda m. . refreshing, reviving • joy, delight. . y1.028.029 —#AhlAdita . delighted, rejoiced + #AhlAdana – gladdening, refreshing +
#pezalam ca both tender and conformable anurUpam ca vyavahAram akRtrimam in hir activity unfeigned lokyam to rhe world AhlAdanam dhatte giving gladness candra.bimbam iva_amRtam as the moon does immortal nectar.
परप्रज्ञ.अनुगो भव्यः परार्थ.परिपूरकः ।
paraprajJa.anuga:_bhavya: parArtha.paripUraka: |
पवित्र.कर्म.रसिकः को ऽपि सौम्यः प्रवर्तते ॥७।४७।६॥
pavitra.karma.rasika: ka:_api saumya: pravartate ||7|47|06||
.
para.prajJa.anuga:
pursuing higher understanding
bhavya:
coming to be
para.artha.paripUraka:
overwhelmed by higher meaning/purpose
pavitra.karma.rasika:
x pavitra.x.karma.taste.for
ka:_api saumya: pravartate
whoever is cool proceeds
.
*vlm.6. He acts with sound wisdom and prudence, is polite and civil in his manners, is prompt in serving and obliging others, is holy in his conduct and humorous in his discourse.
नवनीत.स्थली_इव_अच्छा मृद्वी मनोहरा ।
navanIta.sthalI_iva_acchA mRdvI manoharA |
जनम् सुखयति स्वाद्वी तदीया नव.संगतिः ॥७।४७।७॥
jana.m sukhayati svAdvI tadIyA nava.saMgati: ||7|47|7||
.
like a vat of fresh butter
pure, soft, delightful,
—
that kind of sweet fresh company pleases a person
.
navanIta.sthalI iva accha.a mRdu.I manohara.a | jana.m sukhayati svAdvI
tadIya.a nava.saMgati:
.
*vlm.7. He is as clear and cold, soft and pleasing as fresh butter, and his company is delightsome to people even at his very first appearance.
#nu > #nava > #navanIta .n.. fresh butter_MBh.&c. • .n.ja .n.. ghee (= #ghRta)_gal. • .n..dhenu .f.. a quantity of butter presented ta:_brAhmaNas • .n..sama .mfn.. "butter.like", gentle (voice) {compare NAm.Engl. "to butter.up", to flatter or placate}_paJc.
शीतलानि पवित्राणि चरितानि विवेकिनः ।
zItalAni pavitrANi caritAni vivekina: |
इन्दोर् इव_अंशु.जालानि जनम् शीतलयन्त्य्_अलम् ॥७।४७।८॥
indo:_iva_aMzu.jAlAni jana.m zItalayanti_alam ||7|47|08||
.
zItalAni pavitrANi
cool, pure, are
caritAni vivekina:
the deeds of the discerning
indo:_iva_aMzu.jAlAni
like the radiant beams of the moon,
jana.m zItalayanti_alam cooling people quite
.
*vlm.8. The deeds of wise men are as pure and grateful to mankind, as the dews of moon.beams, are refreshing and refrigerating of whole nature.
न तथा_उद्यान.खण्डेषु पुष्प.प्रकर.हारिषु ।
na tathA_udyAna.khaNDeSu puSpa.prakara.hAriSu |
विश्राम्यते वीत.भयम् यथा साधु.समागमे ॥७।४७।९॥
vizrAmyate vIta.bhayam yathA sAdhu.samAgame ||7|47|09||
.
na tathA
not thus
udyAna.khaNDeSu
in garden groves
puSpa.prakara.hAriSu
among beds of flowers
vizrAmyate
one reposes fearlessly
vIta.bhayam
as in Good Company
yathA sAdhu.samAgame
.
*vlm.9. No one sleeps so delighted on a bed of flowers, and in a flower garden devoid of fears; as he rests secure in the society of reasonable and pious men.
मन्दाकिनी.पयांसि_इव संगतानि विवेकिनाम् ।
mandAkinI.payAMsi_iva saMgatAni vivekinAm |
प्रक्षालयन्ति पापानि प्रयच्छन्ति विशुद्धताम् ॥७।४७।१०॥
pra.kSAlayanti pApAni pra.yacchanti vi.zuddhatAm ||7|47|10||
.
mandAkin.I.payAMsi iva saMgata.ani vivekinAm
prakSAlayanti pApAni
prayacchanti vizuddhatAm
.
*vlm.10. The society of holy and wise men, like the pure waters of the heavenly river, serve to cleanse the sins and purify the minds of the sinful.
विवेकिषु विरक्तेषु संसार.उत्तरण.अर्थिषु ।
vivekiSu virakteSu saMsAra.uttaraNa.arthiSu |
जनः शीतलताम् एति हिम.हार.गृहेष्व् इव ॥७।४७।११॥
jana: zItalatAm eti hima.hAra.gRheSu_iva ||7|47|11||
.
vivekiSu virakteSu
saMsAra.uttaraNa.arthiSu |
jana: zItalatAm eti
hima.hAra.gRheSu_iva .
.
as.for viveka.Discerners and the dispassionate
who have crossed the saMsAra
such a person comes to coolness
like someone in a cool root.cellar
.
*vlm. ... a refrigeratory or ice house.
ननु न_अमरता_उदारा या विवेकिनि विद्यते ।
nanu na_amaratA_udArA yA vivekini vidyate |
सुर.गन्धर्व.कन्यासु मानवीषु न विद्यते ॥७।४७।१२॥
sura.gandharva.kanyAsu mAnavISu na vidyate ||7|47|12||
.
nanu
na_amaratA
not the state of amara.Immortal
udArA yA vivekini vidyate
which the Discerner knows to be within
sura.gandharva.kanyAsu
among Brightling gandharva women
mAnavISu na vidyate
the state of Human is not known to be
.
*vlm.12. The great and high delight, which the holy sage feels in his heart, is not to be enjoyed in the company of fairies among the gods, gandharvas and human kind.
प्रज्ञा प्रसादम् आयाति क्रमाद् उचित.कर्मणः ।
prajJA prasAdam AyAti kramAt_ucita.karmaNa: |
अन्तःकरोति शास्त्र.अर्थम् अर्थम् मुकुर.भूर् इव ॥७।४७।१३॥
anta:karoti zAstra.artham artham mukura.bhU:_iva ||7|47|13||
.
prajJA prasAdam AyAti
kramAt_ucita.karmaNa:
anta:.karoti zAstra.artham
artham mukura.bhU:_iva
.
*vlm.13. It is by continued performance of proper acts, that the pious devotee attains his knowledge and clearness of understanding; when the significance of the sástras, is reflected as clearly in the tablet of his mind, as the reflections of objects are seen in a reflector.
*sv. I shall describe to you the progressive stages by which such a person reaches rest and peace. Either on account of an immediate cause or without one, he turns away from worldly pursuits (the pursuits of pleasure and wealth) and seeks the shelter of the company of a wise person. He avoids bad company from a very great distance.
सत्.प्रज्ञ.उन्नतिम् आयाति शास्त्र.अर्थ.रस.शालिनी ।
sat.prajJa.unnatim AyAti zAstra.artha.rasa.zAlinI |
विवेकिनि विलासेन कदल_इव महावने ॥७।४७।१४॥
vivekini vilAsena kadalA_iva mahAvane ||7|47|14||
.
sat.prajJa.unnatim
to the sat.prajJa.unnati
AyAti
comes
zAstra.artha.rasa.zAlinI
full of the meaning of shAstra
vivekini
in the Discerner
vilAsena
kadalA iva mahAvane
.
*vlm.14. A good understanding moistened by instruction of the sástras, thrives in the mind of a holy man, as a plantain tree grows in the forest.
अन्तर् एव_अनुभवति सर्व.अर्थान्_प्रति.बिम्बतान् ।
anta:_eva_anubhavati sarva.arthAn prati.bimbatAn |
आदर्शवद् अशेषेण प्रज्ञानैर् मल्य.शालिनी ॥७।४७।१५॥
Adarzavat_azeSeNa prajJAnai:_malya.zAlinI ||7|47|15||
.
anta:_eva_anubhavati
it experiences quite within
sarva.arthAn_prati.bimbatAn
all things projected
Adarzavad
as in a mirror
azeSeNa
prajJAnai:
malya.zAlinI
.
*vlm.15. The mind which is cleared by good judgment, retains the clear impression of everything in it, as a mirror reflects the images of objects on its surface.
साधु.संगम.शुद्ध.आत्मा शास्त्र.अर्थ.परिमर्जितः ।
sAdhu.saMgama.zuddha.AtmA zAstra.artha.parimarjita: |
प्राज्ञो भात्य् उद्धृतम् वह्नेर् अग्नि.शौचम् इव_अम्शुकम् ॥७।४७।१६॥
prAjJa:_bhAti_uddhRtam vahne:_agni.zaucam iva_amzukam ||7|47|16||
.
sAdhu.saMgama.zuddha.AtmA
self purified by good company
zAstra.artha.parimarjita: +
prAjJa: bhAti uddhRtam
vahne:_agni.zaucam iva_amzukam .
*vlm.16. The wise man whose soul is purified by the association with holy men, and whose mind is cleansed with the lavation of scriptural instruction, is as a sheet of linen cloth flaming with fire.
कचत् काञ्चन.कान्तेन विमल.आलोक.कारिणा ।
kacat kAJcana.kAntena vimala.Aloka.kAriNA |
भुवनम् भास्करेण_इव भाति साधुः स्व.तेजसा ॥७।४७।१७॥
bhuvanam bhAskareNa_iva bhAti sAdhu: sva.tejasA ||7|47|17||
.
kacat
shining with golden beauty
kAJcana.kAntena
vimala.Aloka.kAriNA
by the maker of pure light
bhuvanam bhAskareNa_iva
as the earth by the sun
the sAdhu shines with his own tejas.Fire
.
*vlm.17. The holy saint shines with the effulgence of his persons as the sun does with his golden beams, diffusing a pure light all around the world.
सम्यग्.ज्ञानम् समुच्छूनम् सदा_एव_उज्झित.वासनम् ।
samyak.jJAnam samucchUnam sadA_eva_ujjhita.vAsanam |
ध्यानम् भवति निर्वाणम् आनन्द.पदम् आगतम् ॥७।४७।१८॥
dhyAnam bhavati nirvANam Ananda.padam Agatam ||7|47|18||
.
samyag.jJAnam
samucchUnam
sadA_eva_ujjhita.vAsanam +
dhyAnam bhavati nirvANam
dhyAna.Meditation becomes nirvANa
Ananda.padam Agatam
come to a state of Happiness
.
*vlm.18. The wise man follows the conduct of holy sages, and the precepts of the sástras in such a manner; as to imitate and practice them himself.
*sv. The blessings that flow from the company of holy men are incomparable to any other blessings. The holy man's nature is cool and peaceful; his behaviour and actions are pure.
क्रमात् सज्जनताम् एत्य शास्त्रार्थ.भर.भावितः ।
kramAt sajjanatAm etya zAstrArtha.bhara.bhAvita: |
भाति भोग.अनघःकुर्वन् पञ्जराद् इव निर्गतः ॥७।४७।१९॥
bhAti bhoga.anagha:_kurvan paJjarAt_iva nirgata: ||7|47|19||
.
kramAt_sajjanatAm etya
zAstrArtha.bhara.bhAvita: +
bhAti bhoga.anagha: kurvan
paJjarAt_iva nirgata:
.
*vlm.19. Thus the tyro becomes by degrees, as good as the good and great objects of his imitation, and as full of knowledge as the sástras themselves; and having then put down all the enjoyments of life under him, he appears to come out of a prison, by breaking down his chains and fetters.
*sv. .... It is then that the meaning of the scriptural declarations becomes abundantly clear. The wise man radiates wisdom and goodness. Then seeking to free himself from the cage of ignorance, he flies away from pleasure towards the unconditioned bliss....
भोग.अभिगम.दौर्भाग्यम् दिन.अनुदिनम् उज्झता ।
bhoga.abhigama.daurbhAgyam dina.anudinam ujjhatA |
तेन तत्_कुलम् आभाति ताराचक्रम् इव_इन्दुता ॥७।४७।२०॥
tena tat_kulam AbhAti tArAcakram iva_indutA ||7|47|20||
.
bhoga.abhigama.daurbhAgyam
food.sex.disenjoyments
dina.anudinam
day after day
ujjhatA
abandonment
tena tat_kulam AbhAti
thereby his family shines
tArAcakram iva_indutA
like bright stars about the moon
.
*vlm.20. He who is practiced in reducing his appetites and enjoyments day by day, resembles the crescent moon daily increasing in brightness, and enlightening his family, as the moon throws her lustre over the stars about her.
Øtt.sex #gam > #abhigamana .n.. = #abhigama • the act of cleansing and smearing with cowdung the way leading to the image of the deity (one of the five parts of the #upAsana. with the_rAmAnujas) sarvad. —#abhigama: . approaching • visiting • sexual intercourse. — abhigAmin adj. having sexual intercourse with (in comp)_mn.3.452.282, &c. — abhigamya adj. to be visited kum.6.56, &c • accessible, tempting (for a visit). — abhigamya . ind. p. . having approached, hit.on. — abhigantR, abhigantA . abhi.gantA . m. . one who understands • "one who pursues", insidious • one who has intercourse with a woman.
अभोग.कृपणा क्व_अपि न च_एव_अस्य प्रवर्तते ।
abhoga.kRpaNA kva_api na ca_eva_asya pravartate |
मुखे कान्तिर् अपूर्वा_इव चन्द्रे राहुम् ऋते यथा ॥७।४७।२१॥
mukhe kAnti:_a.pUrvA_iva candre rAhum Rte yathA ||7|47|21||
.
a.bhoga.kRpaNA
kva_api
wherever
na ca_eva_asya
pravartate +
mukhe kAnti:_a.pUrvA_iva
candre rAhum Rte yathA
.
*vlm.21. The penurious miser (who amass their wealth without enjoying it), is always as sulky as the face of eclipsed moon, and never as smiling as the countenance of the liberal, which is as bright as the face of the moon when freed from eclipse.
तृणी.कृत.त्रि.जगताम् महताम् अभिधेयताम् ।
tRNI.kRta.tri.jagatAm mahatAm abhidheyatAm |
स* याति कल्प.विटपीम् नभसि_इव दिव.ओकसाम् ॥७।४७।२२॥
sa* yAti kalpa.viTapIm nabhasi_iva diva.okasAm ||7|47|22||
.
tRNI.kRta.tri.jagatAm
mahatAm abhidheyatAm |
sa* yAti kalpa.viTapIm
nabhasi_iva diva.okasAm .
.
having seen the Three Worlds as mere straw
he comes to the status of the great
:
like the kalpa.Tree in the heavenly home of the gods
...
.
*vlm.22. The liberal man spurns the world as mere straw, and becomes renowned among the great for his munificence; he resembles the kalpa plant of paradise, which yields the desired fruit to every body.
भोगानाम् द्वेषणेन_अन्तर् लज्जमानो मनस्य्_अपि ।
bhogAnAm dveSaNena_anta:_lajjamAna:_manasi_api |
भोगानाम् अप्य् असंपत्त्या परमम् परितुष्यति ॥७।४७।२३॥
bhogAnAm api_a.sampattyA paramam parituSyati ||7|47|23||
.
bhogAnAm dveSaNena_anta:
lajjamAna:_manasi_api |
bhogAnAm api_a.sampattyA
paramam parituSyati .
.
as for pleasures
with inner revulsion his Mind rejects them
such pleasures dont occur
:
the Absolute contents him
.
*vlm.23. Though one may feel some compunction in his mind, at the wilful abdication of his possessions; yet the wise man is glad at his having no property at all.
पत् #pat > #patti > #sampat > #sampatti संपत्तिः .f.. Prosperity, subhAS. • Success. • Perfection, excellence • as > #rUpasampatti रूपसंपत्ति. • turning out well (but inst. sampattyA, "at random").
स्वा* एव_उपहसत्य् अन्तस्_तरुणीस्_तरल.क्रियाः ।
svA: eva_upahasati_anta:_taruNI:_tarala.kriyA: |
खेद.स्मेर.मुखो जातीर् जाति.स्मर इव_आधमः ॥७।४७।२४॥
kheda.smera.mukha:_jAtIr_jAti.smara iva_adhama: ||7|47|24||
.
svA: eva
his very own
upahasati antas
he laughs within.about
taruNI: tarala.kriyA:
his Girl, of sultry acts
kheda.smera.mukha:
impassioned.looking.face
jAtI: jAti.smare iva adhama:
like birth remembering birth for one lowborn
.
स्वा एवोपहसत्यन्तस्तरुणीस्तरलक्रियाः ।
खेदस्मेरमुखो जातीर्जातिस्मर इवाधमः ।।२४।।
VA – with difficulty (kheda?) he smiles at his face, having
remembered his own hasty actions and women, laughing at himself
inside,
as chandala, remembering his past high position, frowns at his current position
*vlm.24. Any one may laugh at his prior acts, if he will come to know what he was and he is; as a low chandal by being játismara, laughs in disgust in making comparison of his past birth with that of the present.
#smi – to SMIle > #smera .adj.. smiling, friendly &c • expanded, blown (as a flower) • proud (see comp) • evident, apparent • (end.comp) gay, abounding in, full of • m. . a smile, laugh (in #asmera, #sasmeram, qq.vv) • manifestation, appearance.
अथ तम् द्रष्टुम् आयान्ति सौहार्देन_एव साधवः ।
atha tam draSTum AyAnti sauhArdena_eva sAdhava: |
भूमाव्_इव_उदितम् चन्द्रम् विस्मय.उत्फल्ल.लोचनाः ॥७।४७।२५॥
bhUmau_iva_uditam candram vismaya.utphalla.locanA: ||7|47|25||
.
atha tam draSTum AyAnti
and so do they come to see/know him
sauhArdena eva thru friendship, sAdhava: do the sAdhus, bhUmau iva uditam candram as on earth they view the risen moon vismaya.utphalla.locanA: in open.eyed amazement
and so they come to know him as a friend
:
the sAdhus see him as on earth they view the risen moon
in open.eyed amazement
.
*vlm.25. Even the siddhas {sAdhava:?} or holy saints, repair with wonder to see the yogi for their esteem of him; and look upon him as the moon risen on earth, with their delighted eyes.
* atha tam draSTum AyAnti and so do they come to see/know him sauhArdena eva thru friendship, sAdhava: do the sAdhus, bhUmau iva uditam candram as on earth they view the risen moon vismaya.utphalla.locanA: in open.eyed amazement
नित्य.अन्.आदृत.भोगो ऽसौ ततो ऽप्य् उचितया धिया ।
nitya.an.AdRta.bhoga:_asau tata:_api_ucitayA dhiyA |
प्राप्तम् अप्य् उचित.आरम्भम् भोगम् न बहु.मन्यते ॥७।४७।२६॥
prAptam api_ucita.Arambham bhogam na bahu.manyate ||7|47|26||
.
nitya.interior/own\continual\eternal/regular/necessary.an.AdRta.bhoga.enjoyment:
asau this
tata: api
tho from.that
ucitayA dhiyA
thru common thought
prAptam api
altho got is
ucita.Arambham bhogam
the common object of enjoyment
na bahu.manyate
he does not think much if it
.
*vlm.26. The yogi who is ever accustomed to despise all enjoyment, and has attained his right judgement, does not hold in estimation any of the enjoyables in life, though it presents itself to him in the proper manner.
*sv. The sages or yogis and perfected ones approach such a wise man. But the wise man does not value even the gifts of psychic powers or knowledge that they bestow upon him.
पूर्वम् संसृति.वैरस्यम् अन्तर् एव_उदित.आत्मनः ।
pUrvam saMsRti.vairasyam antar_eva_udita.Atmana: |
जायते जीर्ण.जाड्यस्य पाकाद् इव शरत्.तरोः ॥७।४७।२७॥
jAyate jIrNa.jADyasya pAkAt_iva zarat.taro: ||7|47|27||
.
pUrvam saMsRti.vairasyam anta:_eva.udita.Atmana: + jAyate jIrNa.jADyasya
pAkAt_iva zarat.taro:
.
*vlm.27. The holy man whose soul is raised and enlightened (intime), feels his former enjoyments to become as dull and insipid to him, as a luxuriant tree becomes dry and withered in autumn.
*sv. The sages or yogis and perfected ones approach such a wise man. But the wise man does not value even the gifts of psychic powers or knowledge that they bestow upon him.
ततः सज्.जन.सम्.पर्कम् उदर्क.श्रेयसे स्वयम् ।
tata: saj.jana.samparkam udarka.zreyase svayam |
करोति स्वस्थता.गृध्नुर् भिषगाश्रयणम् यथा ॥७।४७।२८॥
karoti svasthatA.gRdhnu:_bhiSag.AzrayaNam yathA ||7|47|28||
.
tata: sat.jana.samparkam udarka.zreyase svayam + karoti svasthatA.gRdhnu:
bhiSagAzrayaNam yathA
.
*sv.28 He seeks the company of enlightened beings.
*vlm.28. He then resorts to the company of holy men, for his greatest and lasting good; and becomes as sane and sound, as the sick man becomes hale by his abstinence and recourse to physicians.
#bhiSaj – healing, cure +
तेन_उदार.मतिर् भूत्वा शास्त्र.अर्थेषु निमज्जति ।
tena_udAra.mati:_bhUtvA zAstra.artheSu nimajjati |
महान्_महाप्रसन्नेषु सरःस्व् इव महागजः ॥७।४७।२९॥
mahAn mahA.prasanneSu sara:su_iva mahAgaja: ||7|47|29||
.
.
then
becoming noble.minded
he is immersed in the meaning of the zAstra
like a great elephant in clear water.
.
tena_udAra.mati:_bhUtvA zAstra.artheSu nimajjati | mahAn mahA.prasanneSu
sara:su_iva mahAgaja: .
.
VLM
सज्.जनो हि समुत्तार्य विपद्भ्यो निकट.स्थितम् ।
saj.jana:_hi samuttArya vipadbhya:_nikaTa.sthitam |
नियोजयति संपत्सु स्व.आलोकेष्व् इव भास्करः ॥७।४७।३०॥
niyojayati sampatsu sva.AlokeSu_iva bhAskara: ||7|47|30||
.
saj.jano hi samuttArya vipadbhyo nikaTa.sthitam + niyojayati sampatsu
sva.AlokeSu_iva bhAskara:
.
*sv.30 It is the characteristic of these enlightened ones to raise others to their own level.
*vlm.30. It is the nature of virtuous men, to deliver their neighbours from danger and calamity; and to lead them to their well being and prosperity, as the sun leads people to light.
परवादान् अविरतिः पूर्वम् एव प्रवर्तते ।
paravAdAn_avirati: pUrvam eva pravartate |
विवेकिनो निज.अर्थेषु संतोषश् च_उप.जायते ॥७।४७।३१॥
vivekina:_nija.artheSu saMtoSa:_ca_upa.jAyate ||7|47|31||
.
paravAdAnavirati: pUrvam eva pravartate + vivekina: nija.artheSu
sam.toSa:_ca_upajAyate
.
*vlm.31. The reasonable man becomes from before, averse to receive anything from another, and lives content with what is his own.
*sv. The wise person gradually abandons all selfish actions and the endeavour to gain wealth or pleasure. He gives everything away in self.sacrificing charity.
पर.स्वादान्_अ.विरतः संतोष.अमृत.निर्भरः ।
para.svAdAn_a.virata: saMtoSa.amRta.nirbhara: |
विवेकी क्रमशः स्व.अर्थान्_अप्य् उपेक्षितुम् इच्छति ॥७।४७।३२॥
vivekI kramaza: sva.arthAn_api_upekSitum icchati ||7|47|32||
.
para.svAdAn_a.virata: saMtoSa.amRta.nirbhara: + vivekI kramaza: sva.arthAn
api_upekSitum icchati
.
*vlm.32. He hates to taste the delicacies of others, from his satiety with the ambrosial draughts of contentment; and prepares himself for his abandonment of what he is already possessed of himself.
*sv. The wise person gradually abandons all selfish actions and the endeavour to gain wealth or pleasure. He gives everything away in self.sacrificing charity.
ददाति कण.पिण्याक.शाक.आद्य्_अपि हि याचते ।
dadAti kaNa.piNyAka.zAka.Adi_api hi yAcate |
तेनैव_अभ्यास.योगेन स्वमांसानि ददात्य् असौ ॥७।४७।३३॥
tena_eva_abhyAsa.yogena svamAMsAni dadAti_asau ||7|47|33||
.
dadAti kaNa.piNyAka.zAka.Adi api hi
yAcate
sacrificing +
tena eva abhyAsa.yogena
for by that Practical Yoga
sva.mAMsAni dadAti asau
his own meat he gives
.
zgl#prim. #piNyA > #piNyAka .m.. oil.cake_MBh.&c. ; Asa Foetida L. ; incense L. ; saffron L. • .f.. a species of plant L.
*vlm.33. He is accustomed to give away his gold and money to beggars, and beg his vegetable food from others; and by habitual practice of giving away whatever he has, he is even ready to part with the flesh of his body.
*sv. The wise person gradually abandons all selfish actions and the endeavour to gain wealth or pleasure. He gives everything away in self.sacrificing charity.
नूनम् विलय.चित्तानाम् विवेकम् अनुधावताम् ।
nUnam vilaya.cittAnAm vivekam anudhAvatAm |
मौर्ख्यम् रघुत्वम् आयाति धावताम् इव गोष्पदम् ॥७।४७।३४॥
maurkhyam raghutvam AyAti dhAvatAm iva goSpadam ||7|47|34||
.
nUnam
now, of subdued affections
pursuing viveka.Discernment
anudhAvatAm +
maurkhyam raghutvam AyAti
dhAvatAm iva goSpadam
.
*vlm.34. Verily the man of subdued mind and holy soul, get over the hidden traps of ignorance with as much ease, as a running man leaps over a pitfall (goshpada).
परार्थ.दान.विरतिम् पूर्वम् अभ्यस्य यत्नतः ।
parArtha.dAna.viratim pUrvam abhyasya yatnata: |
आहर्तव्या विवेकेन ततः स्वार्थेष्व् अरक्तता ॥७।४७।३५॥
AhartavyA vivekena tata: svArtheSu_a.raktatA ||7|47|35||
.
parArtha.dAna.viratim
dispassion for the gifts of others
pUrvam abhyasya yatnata:
thru is former practical effort +
AhartavyA vivekena
tata:
svArtheSu_a.raktatA
.
*vlm.35. The holy man being accustomed to despise the acceptance of wealth from others, learns betimes to slight the possession of any wealth for himself also.
*sv. The wise person gradually abandons all selfish actions and the endeavour to gain wealth or pleasure. He gives everything away in self.sacrificing charity.
ततो भोग.निरासेन सह स्व.अर्थ.निराकृतिः ।
tata:_bhoga.nirAsena saha sva.artha.nirAkRti: |
परमायै सु.विश्रान्त्यै क्रियते कृतिभिः क्रमात् ॥७।४७।३६॥
paramAyai su.vizrAntyai kriyate kRtibhi: kramAt ||7|47|36||
.
tatas
bhoga.nirAsena saha
sva.artha.nirAkRti: +
paramAyai su.vizrAntyai
kriyate
kRtibhi:
kramAt
.
*vlm.36. Thus the aversion to the wealth and possessions of others, leads the wise and holy man by degrees to be averse to the retaining of anything for himself.
*sv. The wise person gradually abandons all selfish actions and the endeavour to gain wealth or pleasure. He gives everything away in self.sacrificing charity.
न तादृशम् जगत्य् अस्मिन् दुःखम् नरक.कोटिषु ।
na tAdRzam jagati_asmin du:kham naraka.koTiSu |
यादृशम् यावद् आयुष्कम् अर्थ.उपार्जन.शासनम् ॥७।४७।३७॥
yAdRzam yAvat_AyuSkam artha.upArjana.zAsanam ||7|47|37||
.
na tAdRzam jagati asmin du:kham naraka.koTiSu + yAdRzam yAvat_AyuSkam
artha.upArjana.zAsanam
.
*vlm.37. There is no such trouble in this earth, nor any great pain in the torment of hell, as there is in the punishment of earning and accumulation of wealth.
*sv.37.38 O Râma, remember that even hell is not so painful as the suffering caused by selfish activity.
आसने शयने याने गमने रमणे जने ।
Asane zayane yAne gamane ramaNe jane |
आधि.चिntAपरा* एव ननु मूढा विदन्तु ताम् ॥७।४७।३८॥
Adhi.cintAparA eva nanu mUDhA vidantu tAm ||7|47|38||
.
Asane zayane
when lying in their bed
yAne gamane
traveling the way
ramaNe jane
romancing a person
Adhi.cintA.aparA eva nanu
mUDhA vidantu tAm
they know it as folly
.
*vlm.38. Ah! how little are the money making fools aware, of the cares and troubles which they have to undergo in their restless days and nights, in their servitude for money.
नन्व्_अर्था* वितत.अन्.अर्थाः सम्पदः संतत.आपदः ।
nanu_arthA* vitata.an.arthA: sampada: saMtata.Apada: |
भोगा भव.महारोगा विपरीतेन भाविताः ॥७।४७।३९॥
bhogA:_bhava.mahArogA:_viparItena bhAvitA: ||7|47|39||
.
nanu
arthA vitata.an.arthA:
sampada: saMtata.Apada: +
bhogA:
pleasures
bhava.mahArogA:
are the epidemic of Becoming
viparItena bhAvitA:
.
*sv.39 Wealth is the source of endless misfortune, prosperity is perpetual adversity, enjoyment of pleasure is enduring disease. All these are misunderstood by the perverse intellect.
*vlm.39. All wealth is but lengthening woe, and prosperity is the harbinger of adversity; all enjoyments and aliments are but ailments, and thus every earthly good turns to its reverse.
तावन्_न_आयाति वैरस्यम् चिन्ताविषय.जृम्भणैः ।
tAvan_na_AyAti vairasyam cintAviSaya.jRmbhaNai: |
यावद् अर्थमहानर्थो न कदर्थ.अर्थम् अर्थ्यते ॥७।४७।४०॥
yAvat_artha.mahAnartha:_na kadartha.artham arthyate ||7|47|40||
.
tAvan_na_AyAti vairasyam
cintAviSaya.jRmbhaNai: +
yAvat_artha.mahAnartha:
na kadartha.artham arthyate
.
*vlm.40. One cannot have a distaste to sensual enjoyments, as long he thinks on the objects of sense; and so long as he has a craving for riches, which are the spring of all evils and bane of human life.
अनुत्तम.सुखम् यस्मै चिराय परिरोचते ।
anuttama.sukham yasmai cirAya pari.rocate |
जगत्.तृण.शिखादृष्ट्या सो ऽर्थम् पश्यतु शाम्यतु ॥७।४७।४१॥
jagat.tRNa.zikhAdRSTyA sa:_artham pazyatu zAmyatu ||7|47|41||
.
anuttama.sukham
yasmai
cirAya
pari.rocate +
jagat.tRNa.zikhAdRSTyA
so'rtham pazyatu zAmyatu
.
*vlm.41. He who has got a relish for his highest heavenly bliss, looks upon the world as a heap of straw, and riches as the fire that kindles them to a flame. Avoid this fire and be cool and quiet.
भूरि.भाव.विकाराणाम् जरा.मरण.कर्मनम् ।
bhUri.bhAva.vikArANAm jarA.maraNa.karmanam |
दैन्य.दौरत्म्य.दाहानाम् अर्थः स.अर्थ* इति स्मृतः ॥७।४७।४२॥
dainya.dauratmya.dAhAnAm artha: sa.artha* iti smRta: ||7|47|42||
.
bhUri.bhAva.vikArANAm
jarA.maraNa.karmanam +
dainya.dauratmya.dAhAnAm artha:
sa.artha iti smRta:
it is said to be "purposeful".
*vlm.42. The meaning of wealth is known to be the source of all evils in the world, and as the cause of all wants and disorders and even of diseases and death. It is also the cause of oppression and plunder, of incendiarism and the like, and their consequent poverty and famine.
अस्मिञ्_जगति जन्तूनाम् जरामरण.शलिनाम् ।
asmin_jagati jantUnAm jarA.maraNa.zalinAm |
अ.जरामरणम् कर्तुम् संतोषो ऽस्ति रसायनम् ॥७।४७।४३॥
a=jarA.maraNam kartum saMtoSa:_asti rasAyanam ||7|47|43||
.
in this world
where people endure senility and death
to end senility and death
Contentment is the remedy.
.
asmin_jagati jantUnAm jarA.maraNa.zalinAm | a=jarA.maraNam kartum
saMtoSa:_asti rasAyanam .
.
vlm
अ.सन्तो नन्दन.उद्यानम् इन्दुर् अप्सरसः स्मृता: ।
a.santa:_nandana.udyAnam indu:_apsarasa: smRtA: |
इत्य् एकतः समुदितम् संतोष.अमृतम् एकतः ॥७।४७।४४॥
iti_ekata: samuditam saMtoSa.amRtam ekata: ||7|47|44||
.
asanta:
nandana.Garden
indu:_apsarasa: smRtA: +
iti_ekata: samuditam
so arisen from oneness
saMtoSa.amRtam ekata:
Contentment.nectar from the One
.
*vlm.44. The vernal season is charming, and so are the garden of paradise, the moon.beams and fairies, but all combine in contentment only, which is alone capable of yielding all the delights.
सरसः प्रवृषा_इव_अन्तः संतोषेण_एव पूर्णता ।
sarasa: pravRSA_iva_anta: saMtoSeNa_eva pUrNatA |
गम्भीराम् शीतलाम् हृद्याम् प्रसन्नाम् रस.शालिनीम् ॥७।४७।४५॥
gambhIrAm zItalAm hRdyAm prasannAm rasa.zAlinIm ||7|47|45||
.
sarasa: pravRSA_iva_anta:
like a lake after the Rains
saMtoSeNa_eva pUrNatA
with contentment ever Fullness
gambhIrAm zItalAm
hRdyAm
prasannAm rasa.zAlinIm
.
*vlm.45. The contented soul likens a lake in the rains, when it is full as it is deep, and as clear and cooling as the nectarious beverage of the gods.
साधुर् ओजस्विताम् एत्य संतोषेण_एव राजते ।
sAdhu:_ojasvitAm etya saMtoSeNa_eva rAjate |
सु.पुष्पित.वन.आकारो वसन्तेन_इव पादपः ॥७।४७।४६॥
su.puSpita.vana.AkAra:_vasantena_iva pAdapa: ||7|47|46||
.
a sAdhu
ojasvitAm etya
unto energetic speech having gone
saMtoSeNa_eva rAjate
with Contentment ever
su.puSpita.vana.AkAra:
a flowery.forest.formation
vasantena_iva pAdapa:
by springtime like a thirsty tree
.
*vlm.46. The honest man is strengthened by his contentment and flourishes with full glee, as a flower tree is decked with blooming blossoms in the flowering season.
पाद.पीठ.परामर्श.पिष्ट.कीटवद् ईहते ।
pAda.pITha.parAmarza.piSTa.kITavat_Ihate |
दीन.प्रकृतिर् अर्थ.अर्थी दुःखाद् दु:ख.अन्तरम् व्रजेत् ॥७।४७।४७॥
dIna.prakRti:_artha.arthI du:khAt_du:kha.antaram vrajet ||7|47|47||
.
pAda.pITha.parAmarza.piSTa.kITavat
x footstool.parAmarza.piSTa.kITa.like
Ihate
x +
dIna.prakRti:_artha.arthI
daily work wanting to get.done
du:khAt du:kha.antaram
from misery to misery wandering
.
*vlm.47. As the poor emmet is likely to be crushed under the foot of every passer, in its ceaseless search and hoarding of food; so the greedy and needy man is liable to be spurned, for his incessant wanderings after paltry gains and lucre.
कल्लोल.विकलाः क्षुब्ध.समुद्र.पतिता* इव ।
kallola.vikalA: kSubdha.samudra.patitA* iva |
न_अप्नुवन्ति स्थितिम् स्वस्थाम् विकृत.आकृतयो ऽर्थिनः ॥७।४७।४८॥
na_apnuvanti sthitim svasthAm vikRta.AkRtaya:_arthina: ||7|47|48||
.
kallola.vikalA: waves splashing kSubdha.samudra.patitA iva + na apnuvanti sthitim svasthAm vikRta.AkRtaya: arthina:
.
*vlm.48. The deformed and disfigured beggar, is as a man plunged in a sea of troubles, and buffeting in its waves without finding a support for rest, or any prospect of ever reaching to the shore.
सम्पदः प्रसदाश् चैव तरङ्ग.उत्तुङ्ग.भङ्गुराः ।
sampada: prasadA:_caiva taraGga.uttuGga.bhaGgurA: |
कस्तास्व् अहि.फण.च्.छत्र.च्.छायासु रमते बुधः ॥७।४७।४९॥
kastAsu_ahi.phaNa*chatra.*chAyAsu ramate budha: ||7|47|49||
.
sampada: prasadA: ca_eva
prosperity & grace also
taraGga.uttuGga.bhaGgurA:
x taraGga.uttuGga.bhaGguras
kas
who is
tAsu
in those
ahi.phaNa.c.chatra.c.chAyAsu
snake.hood.umbrella.shadows
ramate budha:
the wise.one who takes pleasure
.
*vlm.49. Prosperity like a beauty, is as frail and fickle as the unstable waves of the ocean; what wise man is there that can expect to find his reliance in them, or have his rest under the shade of the hood of hideous serpent? (This simile is borrowed in the Nyaya wherein world is said kupita phani phaná chháyeva).
अर्थ.उपार्जन.रक्षाणाम् जानन्.न्_अपि कद्.अर्थनाम् ।
artha.upArjana.rakSANAm jAnan*_api kad.arthanAm |
यः करोति स्पृहाम् मूढो नृ.पशुम् तम् न संस्पृशेत् ॥७।४७।५०॥
ya: karoti spRhAm mUDha:_nR.pazum tam na saMspRzet ||7|47|50||
.
artha.upArjana.rakSANAm
jAnan api
tho knowing
kadarthanAm +
ya: karoti
spRhAm mUDha:
nR.pazum tam na saMspRzet
.
*vlm.50. He who knowing the pains attending on the gaining, keeping and losing of money, still persists to pursue in its search, is no better than a brute, and deserves to be shunned by the wise as unsociable.
*sv. First turn away from worldliness, then resort to satsanga, enquire into the truth of the scriptures and cultivate disinterestedness in pleasure and you will attain the supreme truth.
मनसो बाह्यम् आरम्भम् आन्तरम् च लुनाति यः ।
manasa: bAhyam Arambham Antaram ca lunAti ya: |
समम् वैतृष्ण्य.दात्रेण तस्य क्षेत्रम् प्रकाशते ॥७।४७।५१॥
samam vaitRSNya.dAtreNa tasya kSetram prakAzate ||7|47|51||
.
manasa:
of manas.Mind
bAhyam Arambham Antaram ca
outside its process & inside too
lunAti ya:
curring.off, the one who
samam
vaitRSNya.dAtreNa
tasya kSetram
for him the Field
prakAzate
.
*vlm.51. He who mows down at once the growing grass of his internal and external appetites, from the field of his heart, by the means of the scythe of insouciance, gets it prepared for reception of the seeds of Divine knowledge.
*sv. First turn away from worldliness, then resort to satsanga, enquire into the truth of the scriptures and cultivate disinterestedness in pleasure and you will attain the supreme truth.
जगत्त्वम् अज्ञ.सम्बुद्धम् ज्ञो विदन्न्॒ असद्॒ एव यत् ।
jagattvam ajJa.sambuddham jJa:_vidan* asad_eva yat |
सति_इव तत्र स्फुरति तद् अनभ्यास.जृम्भितम् ॥७।४७।५२॥
sati_iva tatra sphurati tat_anabhyAsa.jRmbhitam ||7|47|52||
.
jagattvam
the condition of the world
ajJa.sambuddham
realized by the unKnowing
jJo
a Knower
vidannasadeva
knowing as quite unreal
yat
what is
sati_iva
as.if in reality
tatra sphurati
there sparkling is
tat_anabhyAsa.jRmbhitam
that effortless expansion
.
*vlm.52. Ignorant people take the world for a reality, and wise men also conduct themselves under this supposition though they are well aware of its unreality; and this owing to their neglect of practicing what they are taught to believe. (The wise and foolish are in the same footing, by equally unwise conduct in life).
*sv. First turn away from worldliness, then resort to satsanga, enquire into the truth of the scriptures and cultivate disinterestedness in pleasure and you will attain the supreme truth.
संसार.निर्वेद.दशाम् उपेत्य
saMsAra.nirveda.dazAm upetya
सत्.संगमम् शास्त्रम् उपेत्य तेन ।
sat.saMgamam zAstram upetya tena |
शास्त्र.अर्थ.भावेन निरस्य भोगान्
zAstra.artha.bhAvena nirasya bhogAn
वैतृष्ण्य.दार्ढयात् परमार्थम् एति ॥७।४७।५३॥
vaitRSNya.dArDhayAt paramArtham eti ||7|47|53||
.
saMsAra.nirveda.dazAm
to the saMsAra.nirveda.stage.of.life
upetya
approached/commenced
sat.saMgamam zAstram
upetya
approached/commenced
tena +
zAstra.artha.bhAvena nirasya bhogAn
vaitRSNya.dArDhayAt_paramArtham eti
.
*vlm.53. The sum of the whole is that, it is the resignation of the world which leads men to the society of sages and study of the scriptures; and then by reliance in the holy precepts, one abandons his worldliness, and at last his firm dislike of the temporal, leads him to seek his spiritual bliss.
*sv. First turn away from worldliness, then resort to satsanga, enquire into the truth of the scriptures and cultivate disinterestedness in pleasure and you will attain the supreme truth.
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FM.7.47 WALKING THE PATH
सर्ग ७.४७
sarga 7.47
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
संसार-भार-सुश्रान्तः संकतेषु लुठत्_तनुः ।
saMsAra-bhAra-suzrAnta: saMkateSu luThat tanu: |
यो_अभिवाञ्छति विश्रान्तिम् तस्य क्रमम् इमम् शृणु ॥७।४७।१॥
ya:_*bhi.vAJchati vizrAnti tasya kramam imam zRNu ||7|47|01||
पूर्वम् विवेक-कणिका यदा स्व.हृदि जायते ।
pUrvam viveka-kaNikA yadA sva.hRdi jAyate |
संसार-निर्वेद-मयी कारणाद्_वा_अप्य्_अकारणात् ॥७।४७।२॥
saMsAra-nirveda-mayI kAraNAt_vA_api_akAraNAt ||7|47|02||
तदा श्रयन्ति सच्.छायान्_साधुत्व-सुचि-शालिनः ।
tadA zrayanti sat.chAyAn_sAdhutva-suci-zAlina: |
अध्व-श्रम-हरांस्_ताप-तप्ता* मार्ग-तरून्_इव ॥७।४७।३॥
adhva-zrama-harAn_tApa-taptA: mArga-tarUn_iva ||7|47|03||
दूरे परिहरत्य्_अज्ञान्यज्ञ-यूपान् इव_अध्व.ग: ।
dUre pari.harati_ajJAn yajJa-yUpAn_iva_adhva.ga: |
स्नान-दान-तपो.यज्ञान् करोति विबुध-अनुग: ॥७।४७।४॥
snAna-dAna-tapa:yajJAn karoti vibudha-anuga: ||7|47|4||
पेशलम् च_अनुरूपम् च व्यवहारम् अकृत्रिमम् ।
pezalam ca_anurUpam ca vyavahAram akRtrimam |
लोक्यम् आह्लादनम् धत्ते चन्द्र.बिम्बम् इव_अमृतम् ॥७।४७।५॥
lokyam AhlAdanam dhatte candra.bimbam iva_amRtam ||7|47|05||
परप्रज्ञ-अनुगो भव्यः परार्थ-परिपूरकः ।
paraprajJa-anuga:_bhavya: parArtha-paripUraka: |
पवित्र-कर्म-रसिकः को_ऽपि सौम्यः प्रवर्तते ॥७।४७।६॥
pavitra-karma-rasika: ka:_*pi saumya: pravartate ||7|47|06||
नवनीत-स्थली_इव_अच्छा मृद्वी मनोहरा ।
navanIta-sthalI_iva_acchA mRdvI manoharA |
जनम् सुखयति स्वाद्वी तदीया नव-संगतिः ॥७।४७।७॥
jana.m sukhayati svAdvI tadIyA nava-saMgati: ||7|47|7||
शीतलानि पवित्राणि चरितानि विवेकिनः ।
zItalAni pavitrANi caritAni vivekina: |
इन्दोर्_इव_अंशु-जालानि जनम् शीतलयन्त्य्_अलम् ॥७।४७।८॥
indo:_iva_aMzu-jAlAni jana.m zItalayanti_alam ||7|47|08||
न तथा_उद्यान-खण्डेषु पुष्प-प्रकर-हारिषु ।
na tathA_udyAna-khaNDeSu puSpa-prakara-hAriSu |
विश्राम्यते वीत-भयम् यथा साधु-समागमे ॥७।४७।९॥
vizrAmyate vIta-bhayam yathA sAdhu-samAgame ||7|47|09||
मन्दाकिनी-पयांसि_इव संगतानि विवेकिनाम् ।
mandAkinI-payAMsi_iva saMgatAni vivekinAm |
प्रक्षालयन्ति पापानि प्रयच्छन्ति विशुद्धताम् ॥७।४७।१०॥
pra.kSAlayanti pApAni pra.yacchanti vi.zuddhatAm ||7|47|10||
विवेकिषु विरक्तेषु संसार-उत्तरण-अर्थिषु ।
vivekiSu virakteSu saMsAra.uttaraNa-arthiSu |
जनः शीतलताम् एति हिम-हार-गृहेष्व्_इव ॥७।४७।११॥
jana: zItalatAm eti hima-hAra-gRheSu_iva ||7|47|11||
ननु न_अमरता_उदारा या विवेकिनि विद्यते ।
nanu na_amaratA_udArA yA vivekini vidyate |
सुर-गन्धर्व-कन्यासु मानवीषु न विद्यते ॥७।४७।१२॥
sura-gandharva-kanyAsu mAnavISu na vidyate ||7|47|12||
प्रज्ञा प्रसादम् आयाति क्रमाद्_उचित-कर्मणः ।
prajJA prasAdam AyAti kramAt_ucita-karmaNa: |
अन्तःकरोति शास्त्र.अर्थम् अर्थम् मुकुर-भूर्_इव ॥७।४७।१३॥
anta:karoti zAstra.artham artham mukura-bhU:_iva ||7|47|13||
सत्-प्रज्ञ-उन्नतिम् आयाति शास्त्र.अर्थ-रस-शालिनी ।
sat-prajJa.unnatim AyAti zAstra.artha-rasa-zAlinI |
विवेकिनि विलासेन कदल_इव महावने ॥७।४७।१४॥
vivekini vilAsena kadalA_iva mahAvane ||7|47|14||
अन्तर्_एव_अनुभवति सर्व.अर्थान्_प्रति.बिम्बतान् ।
anta:_eva_anubhavati sarva.arthAn prati.bimbatAn |
आदर्शवद्_अशेषेण प्रज्ञानैर्_मल्य-शालिनी ॥७।४७।१५॥
Adarzavat_azeSeNa prajJAnai:_malya-zAlinI ||7|47|15||
साधु.संगम-शुद्ध.आत्मा शास्त्र.अर्थ-परिमर्जितः ।
sAdhu.saMgama-zuddha.AtmA zAstra.artha-parimarjita: |
प्राज्ञो भात्य्_उद्धृतम् वह्नेर्_अग्नि-शौचम् इव_अम्शुकम् ॥७।४७।१६॥
prAjJa:_bhAti_uddhRtam vahne:_agni-zaucam iva_amzukam ||7|47|16||
कचत् काञ्चन-कान्तेन विमल-आलोक-कारिणा ।
kacat kAJcana-kAntena vimala-Aloka-kAriNA |
भुवनम् भास्करेण_इव भाति साधुः स्व.तेजसा ॥७।४७।१७॥
bhuvanam bhAskareNa_iva bhAti sAdhu: sva.tejasA ||7|47|17||
सम्यग्.ज्ञानम् समुच्छूनम् सदा_एव_उज्झित-वासनम् ।
samyak.jJAnam samucchUnam sadA_eva_ujjhita-vAsanam |
ध्यानम् भवति निर्वाणम् आनन्द-पदम् आगतम् ॥७।४७।१८॥
dhyAnam bhavati nirvANam Ananda-padam Agatam ||7|47|18||
क्रमात् सज्जनताम् एत्य शास्त्रार्थ-भर-भावितः ।
kramAt sajjanatAm etya zAstrArtha-bhara-bhAvita: |
भाति भोग-अनघःकुर्वन् पञ्जराद्_इव निर्गतः ॥७।४७।१९॥
bhAti bhoga-anagha:_kurvan paJjarAt_iva nirgata: ||7|47|19||
भोग-अभिगम-दौर्भाग्यम् दिन-अनुदिनम् उज्झता ।
bhoga-abhigama-daurbhAgyam dina-anudinam ujjhatA |
तेन तत्_कुलम् आभाति ताराचक्रम् इव_इन्दुता ॥७।४७।२०॥
tena tat_kulam AbhAti tArAcakram iva_indutA ||7|47|20||
अभोग-कृपणा क्व_अपि न च_एव_अस्य प्रवर्तते ।
abhoga-kRpaNA kva_api na ca_eva_asya pravartate |
मुखे कान्तिर्_अपूर्वा_इव चन्द्रे राहुम् ऋते यथा ॥७।४७।२१॥
mukhe kAnti:_a.pUrvA_iva candre rAhum Rte yathA ||7|47|21||
तृणी.कृत-त्रि.जगताम् महताम् अभिधेयताम् ।
tRNI.kRta-tri.jagatAm mahatAm abhidheyatAm |
स* याति कल्प-विटपीम् नभसि_इव दिव-ओकसाम् ॥७।४७।२२॥
sa* yAti kalpa-viTapIm nabhasi_iva diva.okasAm ||7|47|22||
भोगानाम् द्वेषणेन_अन्तर्_लज्जमानो मनस्य्_अपि ।
bhogAnAm dveSaNena_anta:_lajjamAna:_manasi_api |
भोगानाम् अप्य्_असंपत्त्या परमम् परितुष्यति ॥७।४७।२३॥
bhogAnAm api_a.sampattyA paramam parituSyati ||7|47|23||
स्वा* एव_उपहसत्य्_अन्तस्_तरुणीस्_तरल-क्रियाः ।
svA: eva_upahasati_anta:_taruNI:_tarala-kriyA: |
खेद-स्मेर-मुखो जातीर्_जाति-स्मर इव_आधमः ॥७।४७।२४॥
kheda-smera-mukha:_jAtIr_jAti-smara iva_adhama: ||7|47|24||
अथ तम् द्रष्टुम् आयान्ति सौहार्देन_एव साधवः ।
atha tam draSTum AyAnti sauhArdena_eva sAdhava: |
भूमाव्_इव_उदितम् चन्द्रम् विस्मय-उत्फल्ल-लोचनाः ॥७।४७।२५॥
bhUmau_iva_uditam candram vismaya.utphalla-locanA: ||7|47|25||
नित्य-अन्.आदृत-भोगो_असौ ततो_अप्य्_उचितया धिया ।
nitya-an.AdRta-bhoga:_*sau tata:_*pi_ucitayA dhiyA |
प्राप्तम् अप्य्_उचित-आरम्भम् भोगम् न बहु-मन्यते ॥७।४७।२६॥
prAptam api_ucita-Arambham bhogam na bahu-manyate ||7|47|26||
पूर्वम् संसृति-वैरस्यम् अन्तर्_एव_उदित-आत्मनः ।
pUrvam saMsRti-vairasyam antar_eva_udita-Atmana: |
जायते जीर्ण-जाड्यस्य पाकाद्_इव शरत्.तरोः ॥७।४७।२७॥
jAyate jIrNa-jADyasya pAkAt_iva zarat.taro: ||7|47|27||
ततः सज्.जन-सम्.पर्कम् उदर्क-श्रेयसे स्वयम् ।
tata: saj.jana-samparkam udarka-zreyase svayam |
करोति स्वस्थता-गृध्नुर्_भिषगाश्रयणम् यथा ॥७।४७।२८॥
karoti svasthatA-gRdhnu:_bhiSag.AzrayaNam yathA ||7|47|28||
तेन_उदार-मतिर्_भूत्वा शास्त्र-अर्थेषु निमज्जति ।
tena_udAra-mati:_bhUtvA zAstra-artheSu nimajjati |
महान्_महाप्रसन्नेषु सरःस्व्_इव महागजः ॥७।४७।२९॥
mahAn mahA.prasanneSu sara:su_iva mahAgaja: ||7|47|29||
सज्.जनो हि समुत्तार्य विपद्भ्यो निकट-स्थितम् ।
saj.jana:_hi samuttArya vipadbhya:_nikaTa-sthitam |
नियोजयति संपत्सु स्व.आलोकेष्व्_इव भास्करः ॥७।४७।३०॥
niyojayati sampatsu sva.AlokeSu_iva bhAskara: ||7|47|30||
परवादाn_aविरतिः पूर्वम् एव प्रवर्तते ।
paravAdAn_avirati: pUrvam eva pravartate |
विवेकिनो निज-अर्थेषु संतोषश्_च_उप.जायते ॥७।४७।३१॥
vivekina:_nija-artheSu saMtoSa:_ca_upa.jAyate ||7|47|31||
पर-स्वादान्_अ.विरतः संतोष-अमृत-निर्भरः ।
para-svAdAn_a.virata: saMtoSa-amRta-nirbhara: |
विवेकी क्रमशः स्व.अर्थान्_अप्य्_उपेक्षितुम् इच्छति ॥७।४७।३२॥
vivekI kramaza: sva.arthAn_api_upekSitum icchati ||7|47|32||
ददाति कण-पिण्याक-शाक.आद्य्_अपि हि याचते ।
dadAti kaNa-piNyAka-zAka.Adi_api hi yAcate |
तेनैव_अभ्यास.योगेन स्वमांसानि ददात्य्_असौ ॥७।४७।३३॥
tena_eva_abhyAsa.yogena svamAMsAni dadAti_asau ||7|47|33||
नूनम् विलय-चित्तानाम् विवेकम् अनुधावताम् ।
nUnam vilaya-cittAnAm vivekam anudhAvatAm |
मौर्ख्यम् रघुत्वम् आयाति धावताम् इव गोष्पदम् ॥७।४७।३४॥
maurkhyam raghutvam AyAti dhAvatAm iva goSpadam ||7|47|34||
परार्थ-दान-विरतिम् पूर्वम् अभ्यस्य यत्नतः ।
parArtha-dAna-viratim pUrvam abhyasya yatnata: |
आहर्तव्या विवेकेन ततः स्वार्थेष्व्_अरक्तता ॥७।४७।३५॥
AhartavyA vivekena tata: svArtheSu_a-raktatA ||7|47|35||
ततो भोग-निरासेन सह स्व.अर्थ-निराकृतिः ।
tata:_bhoga-nirAsena saha sva.artha-nirAkRti: |
परमायै सु.विश्रान्त्यै क्रियते कृतिभिः क्रमात् ॥७।४७।३६॥
paramAyai su.vizrAntyai kriyate kRtibhi: kramAt ||7|47|36||
न तादृशम् जगत्य्_अस्मिन् दुःखम् नरक-कोटिषु ।
na tAdRzam jagati_asmin du:kham naraka-koTiSu |
यादृशम् यावद्_आयुष्कम् अर्थ-उपार्जन-शासनम् ॥७।४७।३७॥
yAdRzam yAvat_AyuSkam artha.upArjana-zAsanam ||7|47|37||
आसने शयने याने गमने रमणे जने ।
Asane zayane yAne gamane ramaNe jane |
आधि-चिntAपरा* एव ननु मूढा विदन्तु ताम् ॥७।४७।३८॥
Adhi-cintAparA eva nanu mUDhA vidantu tAm ||7|47|38||
नन्व्_अर्था* वितत-अन्.अर्थाः सम्पदः संतत-आपदः ।
nanu_arthA* vitata-an.arthA: sampada: saMtata-Apada: |
भोगा भव-महारोगा विपरीतेन भाविताः ॥७।४७।३९॥
bhogA:_bhava-mahArogA:_viparItena bhAvitA: ||7|47|39||
तावन्_न_आयाति वैरस्यम् चिन्ताविषय-जृम्भणैः ।
tAvan_na_AyAti vairasyam cintAviSaya-jRmbhaNai: |
यावद्_अर्थमहानर्थो न कदर्थ-अर्थम् अर्थ्यते ॥७।४७।४०॥
yAvat_artha-mahAnartha:_na kadartha-artham arthyate ||7|47|40||
अनुत्तम-सुखम् यस्मै चिराय परिरोचते ।
anuttama-sukham yasmai cirAya pari.rocate |
जगत्-तृण-शिखादृष्ट्या सो_ऽर्थम् पश्यतु शाम्यतु ॥७।४७।४१॥
jagat-tRNa-zikhAdRSTyA sa:_*rtham pazyatu zAmyatu ||7|47|41||
भूरि-भाव-विकाराणाम् जरा-मरण-कर्मनम् ।
bhUri-bhAva-vikArANAm jarA-maraNa-karmanam |
दैन्य-दौरत्म्य-दाहानाम् अर्थः स.अर्थ* इति स्मृतः ॥७।४७।४२॥
dainya-dauratmya-dAhAnAm artha: sa.artha* iti smRta: ||7|47|42||
अस्मिञ्_जगति जन्तूनाम् जरामरण-शलिनाम् ।
asmin_jagati jantUnAm jarA-maraNa-zalinAm |
अ-जरामरणम् कर्तुम् संतोषो_ऽस्ति रसायनम् ॥७।४७।४३॥
a=jarA-maraNam kartum saMtoSa:_*sti rasAyanam ||7|47|43||
अ.सन्तो नन्दन-उद्यानम् इन्दुर्_अप्सरसः स्मृता: ।
a.santa:_nandana.udyAnam indu:_apsarasa: smRtA: |
इत्य्_एकतः समुदितम् संतोष-अमृतम् एकतः ॥७।४७।४४॥
iti_ekata: samuditam saMtoSa-amRtam ekata: ||7|47|44||
सरसः प्रवृषा_इव_अन्तः संतोषेण_एव पूर्णता ।
sarasa: pravRSA_iva_anta: saMtoSeNa_eva pUrNatA |
गम्भीराम् शीतलाम् हृद्याम् प्रसन्नाम् रस-शालिनीम् ॥७।४७।४५॥
gambhIrAm zItalAm hRdyAm prasannAm rasa-zAlinIm ||7|47|45||
साधुर्_ओजस्विताम् एत्य संतोषेण_एव राजते ।
sAdhu:_ojasvitAm etya saMtoSeNa_eva rAjate |
सु.पुष्पित-वन-आकारो वसन्तेन_इव पादपः ॥७।४७।४६॥
su.puSpita-vana-AkAra:_vasantena_iva pAdapa: ||7|47|46||
पाद-पीठ-परामर्श-पिष्ट-कीटवद्_ईहते ।
pAda-pITha-parAmarza-piSTa-kITavat_Ihate |
दीन-प्रकृतिर्_अर्थ-अर्थी दुःखाद्_दु:ख-अन्तरम् व्रजेत् ॥७।४७।४७॥
dIna-prakRti:_artha-arthI du:khAt_du:kha-antaram vrajet ||7|47|47||
कल्लोल-विकलाः क्षुब्ध-समुद्र-पतिता* इव ।
kallola-vikalA: kSubdha-samudra-patitA* iva |
न_अप्नुवन्ति स्थितिम् स्वस्थाम् विकृत-आकृतयो_ऽर्थिनः ॥७।४७।४८॥
na_apnuvanti sthitim svasthAm vikRta-AkRtaya:_*rthina: ||7|47|48||
सम्पदः प्रसदाश्_चैव तरङ्ग-उत्तुङ्ग-भङ्गुराः ।
sampada: prasadA:_caiva taraGga.uttuGga-bhaGgurA: |
कस्तास्व्_अहि-फण-च्.छत्र-च्.छायासु रमते बुधः ॥७।४७।४९॥
kastAsu_ahi-phaNa*chatra-*chAyAsu ramate budha: ||7|47|49||
अर्थ-उपार्जन-रक्षाणाम् जानन्.न्_अपि कद्.अर्थनाम् ।
artha.upArjana-rakSANAm jAnan*_api kad.arthanAm |
यः करोति स्पृहाम् मूढो नृ.पशुम् तम् न संस्पृशेत् ॥७।४७।५०॥
ya: karoti spRhAm mUDha:_nR.pazum tam na saMspRzet ||7|47|50||
मनसो बाह्यम् आरम्भम् आन्तरम् च लुनाति यः ।
manasa: bAhyam Arambham Antaram ca lunAti ya: |
समम् वैतृष्ण्य-दात्रेण तस्य क्षेत्रम् प्रकाशते ॥७।४७।५१॥
samam vaitRSNya-dAtreNa tasya kSetram prakAzate ||7|47|51||
जगत्त्वम् अज्ञ.सम्बुद्धम् ज्ञो विदnn_aसd_eव यत् ।
jagattvam ajJa.sambuddham jJa:_vidan* asad_eva yat |
सति_इव तत्र स्फुरति तद्_अनभ्यास-जृम्भितम् ॥७।४७।५२॥
sati_iva tatra sphurati tat_anabhyAsa-jRmbhitam ||7|47|52||
संसार-निर्वेद-दशाम् उपेत्य
saMsAra-nirveda-dazAm upetya
सत्.संगमम् शास्त्रम् उपेत्य तेन ।
sat.saMgamam zAstram upetya tena |
शास्त्र-अर्थ-भावेन निरस्य भोगान्
zAstra-artha-bhAvena nirasya bhogAn
वैतृष्ण्य-दार्ढयात् परमार्थम् एति ॥७।४७।५३॥
vaitRSNya-dArDhayAt paramArtham eti ||7|47|53||
||
fm7048 3.mr27-28 yogic Worship .z40
https://www.dropbox.com/s/0uro029f4vcsyv4/fm7048%203.mr27-28%20yogic%20Worship%20.z40.docx?dl=0
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha