y2011.1mr07-...-10 Canto 2.11 THE ROYAL SCIENCE

fm1017 (trans. only): https://www.dropbox.com/s/jw8pcns5wf02zvg/fm2011.1mr07-...-10%20%20Canto%202.11%20THE%20ROYAL%20SCIENCE.docx

Word (complete with Working Notes): https://www.dropbox.com/s/3pkl2hyeldsi7if/y2011.1mr07-...-10%20%20Canto%202.11%20THE%20ROYAL%20SCIENCE.docx

PDF:All YVFiles: http://bit.ly/NjbdVIAudio: pending

oॐm

"Rare Ramana video", with a wise Cow, and a monkey Prince!http://www.youtube.com/watch?v=w814-Pj3bm8

THE ROYAL SCIENCE

vasishtha said:

एतत_्ते क थतम ्सवम ् ान-अवतरणम ् भु व ।मया वम_्ई हतम ् च_एव कमल-उ व-चेि टतम ् ॥२।११।१॥

Now I have told you all about the crossing of Wisdom to Earth,and how the hope was roused in me by the LotusBorn Lord brahmA.

-1-

तत ् इदम ् परमम ् ानम ् ोतुम_्अ य तव_अनघ ।भशृम_्उ कि ठतम ् चेतस ् महत: सुकृत-उदयात ् ॥२।११।२॥

It is because of your past worksthat your thinking awareness has become attracted-to

this most wonderful Wisdom,this jJAna.

-2-

rAma asked:

कथम ् मन_्भगवत: लोके ान-अवतारणे ।सगात ् अन तरम ् बु : वृ ता परमेि ठन: ॥२।११।३॥

How was it, brAhmaNa, that this crossing of Wisdom to the worldcame as an afterthought to the Supreme, after his creation?

-3-

vasiSTha:

परमे म ण मा वभाव-वशत: वयम ् ।जात: प द.मय: न यम_्ऊ मः_अ बु- नधौ_इव ॥२।११।४॥

The god brahmA is, of his own nature,the same as the brahman Immensity,

born of it as vibration or motion,just as a wave is born from the ocean.

-4-

वा_एवम_्आतुरम ् सगम ्सग य सकलाम ्ग तम ् ।भूत-भ य-भ व य- थाम ् ददश परम.ई वर: ॥२।११।५॥

So it was that that Lord saw the whole suffering course of creation,past,

and present,and future.

-5-

स. या- म=काल य कृत.आदे: ये आगते ।मोहम_्आलो य लोकानाम ्का यम_्अगमत_् भ:ु ॥२।११।६॥

He saw the decline of Worship at the end of the Golden Age,saw the delusion of the world,and was overcome with pity.

-6-

ततो माम_्ई वर: सृ वा ानेन_आयो य च_असकृत ् ।व.ससज मह .पीठम ् लोक य_अ. ान-शा तये ॥२।११।७॥

The Lord,having created me,

endowing me with his wisdomhe then released me to this wide world, where I subdue ignorance.

-7-

यथा_अहम ् हतस_्तेन तथा_अ ये च महषय: ।सन कुमार- मुखा नारद-आ यश_्च भू रश: ॥२।११।८॥

As I have been sent by him,so also the other _maharSi-s starting with sanat-kumara the Ancient Boy

and _narada the Mangiftand many others.

-8-

या- मेण पु येन तथा ान- मेण च ।मनो-मोहामय-उ न म_्उ तुम ् लोकम_्ई रता: ॥२।११।९॥

Teaching ritual worship,and then jJAna Wisdom,

we were sent to deliver the world from its bondage of mental delusion.-9-

मह ष भस_्ततस_्तैस_्तै: ीणे कृत.युगे पुरा ।मात_् या मे शु े पृ थ याम ् तनुताम ् गते ॥२।११।१०॥

It was long ago,at the end of the _kRta Age,

that the Great _RSi-s saw that the practice of pure ritual was in decline.-10-

या-कम= वधान+अथम ्मयादा- नयमाय च ।पथृग.्देश- वभागेन भूपाला: प रकि पता: ॥२।११।११॥

So in order to oversee the rules of ritual worship,the nations were created,

and Kings made to be their protectors.-11-

बहू न मृ त-शा ा ण य -शा ा ण च_अवनौ ।धम-काम-अथ- स य-्अथम ् कि पता य_्उ चता य_्अथ ॥२।११।१२॥

And they conceived and dictated scriptures and manualsof Law, Prosperity and Power.

-12-

काल-च े वह त_अि मन_्ततस ् वग लते मे ।यहम ् भोजन-परे जने शा ल-अजन-उ मुखे ॥२।११।१३॥

The wheel of time turns on,and things decay;

and people think only of getting their rice and eating it.-13-

व वा न स वृ ता न वषय-अथम ्मह -भुजाम ् ।द यताम ् स याता न भूता न भु व भू रश: ॥२।११।१४॥

Border disputes arise among the Earth-lords.The people suffer many punishments.

-14-

ततस ् यु म ् वना भूपा: मह म ् पाल यतुम ् मा: ।न समथाः_तदा याता: जा भ: सह दै यताम ् ॥२।११।१५॥

Now the kings can no longer rule the earthwithout going to war with one another,

and their people suffer with them from these things.-15-

तेषाम ् दै य-अपनोद-अथम ् स यग.् ि ट- माय च ।ततो_अ म -आ द भ: ो ता मह यो ान- टय: ॥२।११।१६॥

To drive away their misery, we and others have expounded,step by step, the entire mighty system of Wisdom-teaching.

-16-

अ या म- व या तेन_इयम ् पूवम ् राजसु व णता ।त .अनु सतृा लोके राज- व या_इ य_्उदा ता ॥२।११।१७॥

This Science of the Inner Self,taught to Princes so long ago,

is today celebrated through the world as "The Royal Science."-17-

राज- व या राज-गु यम_्अ या म- ानम_्उ तमम ् ।ा वा राघव राजान: पराम ् नदःुखताम ् गता: ॥२।११।१८॥

The Royal Science,the Royal Secret,

the perfect Inner-Self Wisdom—O scion of rAghu,

it's by this means that princes have come to supreme sorrowlessness.-18-

अथ राज व_्अतीतेषु बहु व_्अमल-क तषु ।अ मा _दशरथा _राम जातो_अ य वम_्इह_अवनौ ॥२।११।१९॥

Nowall those ancient kings have come and gone, their glories passed away;

and nowyou're born here, _rAma, to _daza-ratha the Charioteer.

-19-

तव च_अ त. स ने_अि मञ_्जातम ् मन स पावनम ् ।न न म तम_्इदम ् चा वैरा यम_्अ रमदन ॥२।११।२०॥

Foeslayer,now in you there has risen a fire in the mind of disinterested dispassion.

-20-

सव य_एव ह सव य साधोर_्अ प ववे कन: ।न म त-पूवम ् वैरा यम ् जायते राम राजसम ् ॥२।११।२१॥

rAma, in each and every sAdhu,though he's a Discerner, though he is filled with dispassion,

rAjasic passion arises.-21-

इदम ् तु_अ.पूवम_्उ प नम ्चम कार-करम ् सताम ् ।तव_अ. न म तम ् वैरा यम ् साि वकम ् व. ववेक-जम ् ॥२।११।२२॥

But unexpected, suddenly arisen,the most wonderful discernment of reality

is a pure Sattvic quality that comes from your self-Discernment.-22-

बीभ सम ् वषयम ् वा क: नाम न वर यते ।सताम_्उ तम-वैरा यम ् ववेका एव जायते ॥२।११।२३॥

Disgusted with the sense-objects, who would not be dispassionate?With Discernment, there arises full dispassion toward what is So.

-23-

ते महा तो महा. ा ा न म तेन वना_एव ह ।वैरा यम ् जायते येषाम ् तेषाम ् य_्अमल-मानसम ् ॥२।११।२४॥

There are some whose mind is pure,who are totally without motives,

in whom vairagya dispassion has arisen.They are the mighty Ones, they are the Wisdom-wise.

-24-

व. ववेक-चम कार-परामशृ- वर तया ।राजते ह धया ज तुर_्युवा_इव वर-मालया ॥२।११।२५॥

A person's thought,adorned with the wonder of self-discernment and dispassion,

is like a young groom adorned with his wedding garland.-25-

परामृ य ववेकेन स सार-रचनाम_्इमाम ् ।वैरा यम ् ये_अ धग छि त त एव पु ष.उ तमा: ॥२।११।२६॥

Those who take control of saMsArawith viveka Discernment

and with vairagya dispassion—they are the true aristocrats!

-26-

व. ववेक-वशा _एव वचाय_इदम ् पुन: पुन: ।इ .जालम ् प र या यम ् स-बा य.अ य तरम ् बलात ् ॥२।११।२७॥

By force of self-Discernment,by constant unending Enquiry,

find and forsake the enchantments of Illusion, by your own power.-27-

मशानम_्आपदम ् दै यम ् वा को न वर यते ।त _वैरा यम ् परम ् ेय: वतो य _अ भजायते ॥२।११।२८॥

Faced with ruin, catastrophe, the burning ground—who would not be dispassionate?

But the highest dispassion must be sought within.-28-

अकृ म- वराग वम ् मह वम_्अलम_्आगत: ।यो यो_अ स ान-सार य बीज य_इव मदृ-ु थलम ् ॥२।११।२९॥

With sincere dispassion you have attained at last to greatness:you are worthy of the essence of Wisdom, a seed in need of rain.

-29-**vlm.29. I see you are sincerely indifferent, ... worthy of the best knowledge .... **m.29. Havingachieved pure detachment ... **AS: You have attained a strong natural dispassion.... The word akRtrimameans "natural". I see no sincerity! **jd: The Shorter Oxford (SOED) has sincerity = "freedom fromfalsification, adultery, or alloy"—British usage.

सादात_्परम.ईश य नाथ य परम.आ मन: ।वा श य शभुा बु र_् ववेकम_्अनुधाव त ॥२।११।३०॥

It is by grace of the Supreme Lord,of the Deity,

of the SuperSelf,that someone like you with a pure buddhi Intellect

pursues viveka Discernment.-30-

या मेण महता तपसा नयमेन च ।दानेन तीथ-या ा भश_् चर-कालम ् ववेकत: ॥२।११।३१॥

By Ritual,by great _tapas,

by regulation of conduct,by generosity,

or by pilgrimage,after a long time, there is _viveka Discernment.

-31-

दषु.्कृते यम_्आप ने परमाथ- वचा रणे ।काकताल य-योगेन बु र_्ज तो: वतते ॥२।११।३२॥When the residue of bad works is removed,there is enquiry into the higher nature.It is like the crow and coconut*:a person's _buddhi Intellect spontaneously is aware.-32-**jd: This is a nyAya illustration about Cause. A crow alights on the branch of a palm, where a coconuthas just reached maturity, and is about to fall from the branch. It would have fallen just at that moment,perhaps, whether or not the crow had alighted there. See the Working Notes and Glossary for<kAkatAlIya>.]

या-परास_्ताव _अलम ्च व त भर_्आवृ ता: ।मि त_इह जना यावत_्न प यि त परम ् पदम ् ॥२।११।३३॥

Relying upon Ritual, confused by the commands of kings,the people wander in a maze, and cannot grasp the supreme state.

-33-

यथा-भूतम_्इदम ् वा स सारम ् त मयीम ् धयम ् ।प र य य परम ् याि त नरालाना गजा इव ॥२।११।३४॥

As it's become—

once they see this Samsâra as a thought that's formed from That,—

once they abandon things,—

thento the highest

they come, as free as untethered elephants.-34-

वषमा_इयम_्अन ता_इह राम स सार-स सृ त: ।देह-यु तो महा-ज तुर_् वना ानम ् न प य त ॥२।११।३५॥

It's hard to understand,rAma,

unbounded here,the evolving saMsAra.Linked with the body,

even a great person, without Wisdom, does not comprehend it.-35-

ान-युि त- लवेन_एव स सार-अि धम ्सु.दु तरम ् ।महा. धय: समु तीणा नमेषेण रघू वह ॥२।११।३६॥

With jJAna-wisdomsome great men have even swum this saMsAra Ocean,

so hard to cross,in a moment,

best of the rAghavas!-36-

ताम_्इमाम ् ान-युि तम ् वम ् स सार-अ भो. ध-ता रणीम ् ।शणुृ व_अव हतो बु या न य-अव हतया तया ॥२।११।३७॥

Let people pay attention to this reasonable Wisdom.With attentive Intellect, they should sink in wisdom, not saMsAra.

य मा _अन त-स भा जाग यो दःुख-भीतय: ।चराय_अ तर_्दह य_्एता वना युि तम_्अ- नि दताम ् ॥२।११।३८॥

Otherwise,without considered reasoning,

the agitation of worldly sorrows and fears burn long within.-38-

शीत-वात-आतप-आद न व व-दःुखा न राघव ।ान-युि तम ् वना केन स यताम ् याि त साधुषु ॥२।११।३९॥

And how but by rational Wisdom,rAghava, scion of rAghu,

do sAdhu-s endure the twofold miseries of burning winds and freezing cold?-39-

आपति त त-पदम ् यथा-कालम ् दहि त च ।दःुख- च ता नरम ् मूढम ् तणृम_्अि न. शखा इव ॥२।११।४०॥For Craving wears a crown of fire that sparks the dry grass into flame, sparks

that burn a foolish fellow blistered by his own sad concerns.-40-

ा म ् व ात- व ेयम ् स यग-्दशनम_्आधय: ।न दहि त वनम ् वष- स तम_्अि न. शखा इव ॥२।११।४१॥

When prajnA Knowledge is known as it should be known,properly seen,

your cares will not burn you,as fire does not burn a rain-soaked forest.

-41-

आ ध- या ध-परावत स सार-म -मा ते ।ु भते_अ प न त व. ो भ यते क प-वृ .वत ् ॥२।११।४२॥

Whirled in the wind of saMsAra Desert,the knower of Thatness stands steady as the kalpa Tree.

-42-

त वम ् ातुम_्अतो य ना _धीमान_्एव ह धीमता ।ामा णक: बु -आ मा ट य: णय-अि वतम ् ॥२।११।४३॥

To know the Thatness, then,a wise man should approach the wise man of experience, awake to Self,

respectfully seeking advice.-43-

ामा नक य पृ त य व तुर_्उ तम-चेतस: ।य नेन वचनम ् ा यम-्अ शकेुन_इव कु कुमम ् ॥२।११।४४॥

Questioning an experienced teacher of high intelligence,you should soak-up his words,

the way a cloth soaks-up the saffron dye.-44-

अ-त व. म_्अन-्आदेय-वचनम ् वाग.् वदाम ् वर ।य: पृ छ त नरम ् त मान ् न_अि त मूढतरो_अ.पर: ॥२।११।४५॥

One who does not know the Thatness,whose words are not conformable to Truth;—

and one who questions such a man:—which is the greater fool?

-45-

ाम णक य त य व तु: पृ त य य नत: ।न_अनु त ठ त यो वा यम ् न_अ यस_्त मान_्नर-अधम: ॥२।११।४६॥

One who does not follow the instruction of an experienced authority,questioning him, and practising accordingly,

he is called an inferior man.-46-

अ. ता-तज.् ते पूवम ् व तुर_् नण य कायत: ।य: करो त नर: नम ् पृ छक: स महा.म त: ॥२।११।४७॥

The Wisdom or unWisdom of the teacher, judging by his works,—one who resolves this question is called an intelligent seeker.

-47-

अ- नण य व तारम ् बाल: नम ् करो त य: ।अ.धम: छक: स यान_्न महाथ य भाजनम ् ॥२।११।४८॥

One who doubts his teacher,one who asks foolish childish questions,

he's a poor enquirer, unworthy of this great truth.-48-

पूव.अपर-समाधान- म-बु ाव_्अ. नि दते ।पृ टम ् ा ने व त यम ् न_अधमे पश-ुध मणी ॥२।११।४९॥

To someone with good intellect, able to reason, a reply may be given;but not to someone of an animal nature.

-49-

ामा णक-अथ-यो य वम ् पृ छक य_अ. वचाय च ।यो वि त तम_्इह ा ा: ाहुर_्मूढतरम ् नरम ् ॥२।११।५०॥

As for the teacher who does not look into the fitness of mind of the seeker,yet teaches him—

the wise call him a foolish man.-50-

वम_्अतीव गुण- लाघी छको रघु.न दन ।अहम ् च व तुम ् जाना म समो योगो_अयम_्आवयो: ॥२।११।५१॥

Scion of rAghu, you are known for your skill as a questioner;and I can give a good answer.

We two have this much in common.-51-

य _अहम ् वि म त _य नात_् वया श द-अथ-को वद ।एत _व व_्इ त नण य द कायम_्अ.खि डतम ् ॥२।११।५२॥

You are a most intelligent listener, rAma.Therefore take my words to heart;

and then decide what it is that you ought to do.-52-

महान_्अ स वर तो_अ स त व. ो_अ स जन-ि थतौ ।व य च_उ तम ्लग य_्अ त: कु कुम-अ बु यथा_अ शकेु ॥२।११।५३॥

You are great, and dispassionate.You are a knower of That Truth.

What you've learned colors you within, as saffron-water dyes a cloth.-53-

उ त-अवधान-परमा परमाथ- ववे चनी ।वश य_्अथम ् तव ा जल-म यम_्इव_अक.भा: ॥२।११।५४॥

Pay close attention.What you hear will enter your intelligence as viveka Discernment,

like sunshine reflected in a pond.-54-

य .य _वि म तदादेयम ् द कायम ् य नत: ।नो.चेत ् ट य एवाहम ् न वयेह नरथकम ् ॥२।११।५५॥

What I tell you should be received into your Heart as your right work.But you must question it, or it will be of little use to you.

-55-

मनो ह चपलम ् राम स सार-वन-मकटम ् ।स शो य द य नेन ोत या परमाथ-गी: ॥२।११।५६॥

manas mind is a monkey swinging in the woods of saMsAra.Mind purified within the Heart will hear

the Song of Perfect Truth.-56-

अ- ववे कनम_्अ- ानम_्अ-सज.्जन-र तम ् जनम ् ।चरम ् दरूतरे कृ वा पूजनीया ह साधव: ॥२।११।५७॥

The non-Discerners,the unWise,

people who don't pursue the truth,—keep away from such people,

and make the _sAdhu-s your company.-57-

न यम ्सज.्जन-स पका _ ववेक उपजायते ।ववेक-पाद.प य_एव भोग.मो ौ फले मतृौ ॥२।११।५८॥viveka Discernment will always come from keeping company with the wise.

And there are two kinds of fruit on the _viveka Tree,known as Enjoyment,

and Freedom.-58-

मो - वारे वार-पालाश_्च वार: प रक तता: ।शमो वचार: स तोषश_्चतुथ: साधु.स गम: ॥२।११।५९॥

The gate to Freedom is kept by four Warders, known assaMtoSa Contentment,

zama Peace,and vicAra Enquiry;

and, fourth, _sAdhu-sanga, Good Company.-59-

एते से या: य नेन च वारो वौ यो_अथवा ।वारम_्उ घाटय य_्एते मो -राज.गहेृ तथा ॥२।११।६०॥

These four should be attended to with faithful service:or just three;

or two;and they'll let you into the Palace of moksha Freedom.

-60-

एकम ् वा सव.य नेन ाणा स_् य वा समा येत ् ।एकि मन_्वशगे याि त च वारो_अ प वशम ् यत: ॥२।११।६१॥

With firm commitment, at the risk of life itself*,even just one may be resorted to.

When one is won over, the three are, too.-61-

**jd: : or "With firm commitment, practising restraint of breath..."

स- ववेको ह शा य ान य तपस: ुते: ।भाजनम ्भूषण-आकारो भा करस_्तेजसाम_्इव ॥२।११।६२॥

A person of viveka Discernmentis the embodiment of zAstras, Wisdom, Sacrifice, and tapas.

S/he's bright as the sun!-62-

घनताम_्उपयातम ् ह ा-मा यम_्अ-चेतसाम ् ।या त थाव रताम_्अ बु जा यात_्पाषाणताम_्इव ॥२।११।६३॥

Not-understanding, unaware, thickens things.It stills the water; and the water goes from stiffness* into stony frigidity.

-63-

वम ् तु राघव सौज य-गुण-शा -अथ- ि ट भ: ।वका सत-अ त: करण: ि थत: प इव_उदये ॥२।११।६४॥

rAghava,not content with all the virtues of nobility and zastric teaching,

you blossom within,a lotus in a pond.

-64-

इमाम ् ान. गरम ् ोतुम_्अवबो ुम ् च स मते ।अह य_्उ त-कणस_् वम ्ज तुर_्वीणा- वनम ्यथा ॥२।११।६५॥

So hear this Wisdom-song and realize it with excited ears,as people at a concert hear the vibrant sound of the plucked lute.

-65-

वैरा य-अ यास-योगेन सम-सौज य-स पदाम ् ।अजनाम ् कु ताम ् राम य नाशो न व यते ॥२।११।६६॥

Make vairagya dispassion your treasure,rAma:

an equable good nature that always endures.-66-

शा -सज.्जन-स सग-पूवकै: स-तपो-दम:ै ।आदौ स सार-मु य-्अथम ् ाम_्एव_अ भवधयेत ् ॥२।११।६७॥

In olden days,zAstra-study, good company, austerity, and self-restraint were the means

by which prajnA Understanding grew.-67-

एत _एव_अ य मौ य य परमम ् व नाशनम ् ।य _इदम ् े यते शा म ् कम.् चत ् स कृतया धया ॥२।११।६८॥

Even a fool with half a mind who studies this zAstrawill find an end to his folly.

-68-

स सार- वष-वृ ो_अयम_्एकम_्आ पदम_्आपदाम ् ।अ म ् स मोहयेन_् न यम ्मौ यम ्य नेन नाशयेत ् ॥२।११।६९॥

saMsAra is a poison tree, the sole abode of misfortune.Ignorance is its fruit, the death of fools.

-69-

दरु.्आशा-सप-ग येन मौ यण द व गता ।चेत: स कोचम_्आया त चम-अ नाव_्इव योिजतम ् ॥२।११।७०॥

When a fool dances in his Heart,touched by the serpent of despair the fool recoils,

as if he'd touched a fingertip to a hot stove.-70-

ा े यथाथ-भूता_इयम ् व तु- ि ट: सीद त ।ग_्इव_इ दौ नर भोदे सकल-अ.मल-म डले ॥२।११।७१॥

When there is this Understanding,the real meaning of the perceived reality shines like the moon,

a cloudless circle in the sky.-71-

पूव.अपर- वचार-अथ-चा -चातुय-शा लनी ।स- वकासा म तर_्य य स पुमान_्इह क यते ॥२।११।७२॥

One who can grasp a logical argument,who thereby expands his thought,

he is alone worthy to be called a Human Being.-72-

वक सतेन सतेन तमो.मुचावर- वचारण-शीतल-रो चषा ।गुण.वता दयेन वराजसवम_्अ.मलेन नभ: श शना यथा ॥२।११।७३॥

Expansive, clear, radiant, free from tamasic darkness, the passions cooled by enquiry, with sucha heart full of virtue, be dispassionate: with purity shine like the moon in an empty sky! -73-

oॐm

hk2011

ekAdaza: sarga: |vaktR-pRcchaka-lakSaNam||2.011||

**vasiSTha uvAca |etat te kathitaM sarvaM jJAnAvataraNaM bhuvi |mayA svamIhitaM caiva kamalodbhavaceSTitam ||2|11|1||tadidaM paramaM jJAnaM zrotumadya tavAnagha |bhRzamutkaNThitaM ceto mahataH sukRtodayAt ||2|11|2||3**vasiSTha uvAca |parame brahmaNi brahmA svabhAvavazataH svayam |jAtaH spandamayo nityamUrmirambunidhAviva ||2|11|4||5sakriyAkramakAlasya kRtAdeH kSaya Agate |mohamAlocya lokAnAM kAruNyamagamatprabhuH ||2|11|6||tato mAmIzvaraH sRSTvA jJAnenAyojya cAsakRt |visasarja mahIpIThaM lokasyAjJAnazAntaye ||2|11|7||yathAhaM prahitastena tathAnye ca maharSayaH |sanatkumArapramukhA nAradAdyazca bhUrizaH ||2|11|8||910kriyAkarmavidhAnArthaM maryAdAniyamAya ca |pRthagdezavibhAgena bhUpAlAH parikalpitAH ||2|11|11||12kAlacakre vahatyasmiMstato vigalite krame |pratyahaM bhojanapare jane zAlyarjanonmukhe ||2|11|13||14tato yuddhaM vinA bhUpA mahIM pAlayituM kSamAH |na samarthAstadA yAtAH prajAbhiH saha dainyatAm ||2|11|15||16adhyAtmavidyA teneyaM pUrvaM rAjasu varNitA |tadanu prasRtA loke rAjavidyetyudAhRtA ||2|11|17||18atha rAjasvatIteSu bahuSvamalakIrtiSu |asmAddazarathAdrAma jAto'dya tvamihAvanau ||2|11|19||20sarvasyaiva hi sarvasya sAdhorapi vivekinaH |nimittapUrvaM vairAgyaM jAyate rAma rAjasam ||2|11|21||222324svavivekacamatkAraparAmRzaviraktayA |

rAjate hi dhiyA janturyuveva varamAlayA ||2|11|25||262728akRtrimavirAgatvaM mahattvamalamAgataH |yogyo'si jJAnasArasya bIjasyeva mRdusthalam ||2|11|29||prasAdAt paramezasya nAthasya paramAtmanaH |tvAdRzasya zubhA buddhir vivekam anudhAvati ||2|11|30||313233yathAbhUtamidaM dRSTvA saMsAraM tanmayIM dhiyam |parityajya paraM yAnti nirAlAnA gajA iva ||2|11|34||viSameyamananteha rAma saMsArasaMsRtiH |dehayukto mahAjanturvinA jJAnaM na pazyati ||2|11|35||363738394041424344454647484950515253545556575859ete sevyAH prayatnena catvAro dvau trayo'thavA |dvAram udghATayanty ete mokSarAjagRhe tathA ||2|11|60||616263

64656667686970717273

oॐm

dn2011

एकादशः सगः ।व तपृृ छकल णम॥्२०११॥ekAdaza: sarga: |vaktR-pRcchaka-lakSaNam||2|011||

**व स ठ उवाच । एतत_्ते क थतम ् सवम ् ान-अवतरणम ् भु व । मया वम_्ई हतम ् च_एव कमल-

उ व-चिे टतम ् ॥2|11|१॥ तत ् इदम ् परमम ् ानम ् ोतुम_्अ य तव_अनघ । भशृम_्उ कि ठतम ्चेतस ् महतः सुकृत-उदयात ् ॥2|11|२॥3**व स ठ उवाच । परमे म ण मा वभाव-वशतः वयम ् । जातः प द*मयःन यम_्ऊ मः_अ बु- नधौ_इव ॥2|11|४॥

5स. या- म=काल य कृत.आदेः ये आगते । मोहम_्आलो य लोकानाम ्का यम_्अगमत_् भुः॥२।११।६॥ ततो माम_्ई वर: सृ वा ानेन_आयो य च_असकृत ् । व.ससज मह .पीठम ्लोक य_अ. ान-शा तये ॥२।११।७॥ यथा_अहम ् हतस_्तेन तथा_अ ये च महषय: । सन कुमार-मुखा नारद-आ यश_्च भू रश: ॥२।११।८॥

910या-कम= वधान+अथम ्मयादा- नयमाय च । पथृग*्देश- वभागेन भूपालाः प रकि पताः

॥2|11|११॥12काल-च े वह त_अि मन_्ततस ् वग लते मे । यहम ्भोजन-परे जने शा ल-अजन-उ मुखे॥२।११।१३॥14ततस ् यु म ् वना भूपाः मह ं पाल यतंु माः । न समथाः_तदा याताः जा भः सह दै यताम ्॥2|11|१५॥16अ या म- व या तेन_इयम ् पूवम ् राजसु व णता । त .अनु सतृा लोके राज- व या_इ य_्उदा ता॥2|11|२।११।१७॥18अथ राज व_्अतीतेषु बहु व_्अमल-क तषु । अ मा _दशरथा _राम जातो_अ य वम_्इह_अवनौ॥२।११।१९॥20

सव य_एव ह सव य साधोर_्अ प ववे कन: । न म त-पूवम ् वैरा यम ्जायते राम राजसम ्॥२।११।२१॥222324व. ववेक-चम कार-परामशृ- वर तया । राजते ह धया ज तुर_्युवा_इव वर-मालया

॥2|11|२।११।२५॥262728अकृ म- वराग वम ्मह वम_्अलम_्आगत: । यो यो_अ स ान-सार य बीज य_इव मदृ-ु थलम ्॥२।११।२९॥ सादात_्परम.ईश य नाथ य परम.आ मनः । वा श य शभुाबु र_् ववेकम_्अनुधाव त ॥२।११।३०॥313233यथा-भूतम_्इदम ् वा संसारम ् त मयीम ् धयम ् । प र य य परम ् याि त नरालाना गजा इव॥2|11|३४॥वषमा_इयम_्अन ता_इह राम स सार-स सृ त: । देह-यु तो महा-ज तुर_् वना ानम ् न प य त॥२।११।३५॥3637383940414243444546474849505152535455

56575859एते से या: य नेन च वारो वौ यो_अथवा । वारम_्उ घाटय य_्एते मो -राज.गहेृ तथा॥2|11|२।११।६०॥61626364656667686970717273

oॐm

wn2011

The complete YVFiles in their most recent update can be downloaded athttp://bit.ly/NjbdVI

This link will get you the full package, from which you can download any or all files.(Note that the Key does not carry the approx. 144mB download, but provides a "tree"of available Folders. Folders <y1> through <y7> contain Books 1 through 7. File <y0>has Introductory material, the Concordant Glossary (CGl) and other useful material.Recent updates of cantos can also be found at www.yoga-vasishtha.org (underconstruction).

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To find this Canto/sarga in YVFiles go to —> y2 —> y2xxx. Open Office copies areavailable in the Open Office subfolder.

A tool to convert #devanAgarI transliterations to देवनागर or several other Indic scriptsis at http://learnsanskrit.org/tools/sanscript

Tags: #citta; Affection; mind; Intellect; Affective mind; "I"-dentity;

oॐm

````y2011.001

**व स ठ उवाच ।एतत ् ते क थतं सव ानावतरणं भु व ।मया वमी हतं चैव कमलो वचेि टतम ्॥2|11|१॥**व स ठ उवाच ।एतत_्ते क थतम ्सवम ् ान-अवतरणम ्भु व ।मया वम_्ई हतम ्च_एव कमल-उ व-चेि टतम ् ॥2|11|१॥**vasiSTha uvAca |etat_te kathitam sarvam jJAna-avataraNam bhuvi |mayA svam_Ihitam ca_eva kamala-udbhava-ceSTitam ||2|11|1||

एतत_्ते क थतम ्सवम ्- Now I have told you all about =

ान-अवतरणम ् भु व - the coming of Wisdom to Earth =

मया वम_्ई हतम ् च_एव - as I myself have wished it =

कमल-उ व-चेि टतम ्- and as conceived by the Lotus-born. = -1-

**moT. ... / ... kamalodbhava-kalpitam // mo_2,11.1 // "svam Ihitam" nijaceSTitam |"kamalodbhavena" brahmaNA zuddhamanastattvena ca | "kalpitam" AvirbhAvitam iti | anenaprakAreNaiveha jJAnam ihAvatIrNam iti bhAva: ||2|11| moT_2,11.1 ||2|11|**m.1 Sri Vasista I have narrated to you the `descent of knowledge' into this world, guided by the lotus-born and my striving for it (the knowledge).**sv.2.11.1-5 omitted**AB. punar vistareNa jJAnAvatAra-prakAram vaktR-pRcchaka-lakSaNam ca varNayiSyams tadavatArAyoktam upasamharati—etad iti | mamaitAvaj jJAnAvataraNam svam svIyam Ihitam wishedjanmAdi ceSTitam kamalodbhavasya mat pituz ceSTitam caiva te kathitam ity anvaya: ||2|11|

vasiSTha:

Now I have told you all about the crossing of Wisdom to Earth,just as the hope was roused in me by the LotusBorn Lord brahmA.-1-

````y2011.002

त ददं परमं ानं ोतुम य तवानघ ।भशृमु कि ठतं चेतो महतः सुकृतोदयात ् ॥2|11|२॥तत ् इदम ् परमम ् ानम ् ोतमु_्अ य तव_अनघ ।भशृम_्उ कि ठतम ् चेतस ्महतः सुकृत-उदयात ् ॥2|11|२॥tat idam paramam jJAnam zrotum_adya tava_anagha |bhRzam_utkaNThitam cetas mahata: sukRta-udayAt ||2|11|2||

तत ् इदम ् परमम ् ानम ्- This very supreme _jJAna Wisdom =

ोतुम_्अ य तव_अनघ - is for you to hear now, o sinless one =

भशृम_्उ कि ठतम ् चेतस ्- eagerly infatuated _cetas Awareness =

महतः सुकृत-उदयात ्- this comes from good works of the great. -2- =

**moT. ... / ... // mo_2,11.2 // "tat" brahmaNA uktam ||2|11| moT_2,11.2 ||2|11|**vlm.2. Now _rAma, as you are eager to learn the transcendental knowledge, and feelso great an anxiety for it in your mind, it must be the effect of your pristine merit.**m.2. O sinless one, because of great merit, your mind is eager to hear about thissupreme knowledge.

It is because of your past worksthat your thinking awareness has become attracted-tothis most wonderful Wisdom,this _jJAna.-2-

````y2011.003

**rAma uvAca |kathaM brahman bhagavato loke jJAnAvatAraNe |sargAd anantaraM buddhiH pravRttA parameSThinaH ||2|11|3||**rAma uvAca |katham brahman_bhagavata: loke jJAna-avatAraNe |sargAt anantaram buddhi: pravRttA parameSThina: ||2|11|3||

rAma uvAca ## rAma said: ##katham brahman_bhagavata: loke jJAna-avatAraNe ## x ##sargAt anantaram buddhi: pravRttA parameSThina: ## x -3- ##-3-

katham brahman bhagavato – How, o Brahmana, from the Lord — loke jJAnAvatAraNe– in this world the _jJAna-crossing — sargAd anantaram buddhi: – only after theCreation was the _buddhi — pravRttA parameSThina: – arisen in the Supreme Lord.

**moT. ... / ... // mo_2,11.3 // "katham" kimartham ity artha: ||2|11| moT_2,11.3||2|11|**vlm.3. Rama said:--How was it sir, that the Supreme lord felt a desire to send downknowledge on earth after his creation of it (and not along with it?)**m.3 Sri Rama - O knower of Brahman, why did the idea of 'descent of knowledge'into the world arise in the mind of Brahma?**sv.2.11.1-5 omitted**AB. tAdRzasukRtodaya: kIdRg-vidha-lakSaNai: parijJeya: kIdRzAz ca tal-lakSya-vastUpadeza-prakArA iti prAktana-kathA-vistara-zravaNa-mukhena jijJAsu: zrIrAmauvAca—katham iti | katham kena prakAreNa varNaya ity artha: ||2|11|

**rAma uvAca |kathaM brahman bhagavato loke jJAnAvatAraNe |sargAd anantaraM buddhiH pravRttA parameSThinaH ||2|11|3||**rAma uvAca |katham brahman_bhagavata: loke jJAna-avatAraNe |sargAt anantaram buddhi: pravRttA parameSThina: ||2|11|3||**rAma uvAca | katham brahman_bhagavata: loke jJAna-avatAraNe | sargAt anantarambuddhi: pravRttA parameSThina: ||2|11|3||

How was it, Brahmana, that this crossing of Wisdom to the worldcame as an afterthought to the Supreme, after his creation? 3

```y2011.004

**व स ठ उवाच ।परमे म ण मा वभाववशतः वयम ् ।जातः प दमयो न यमू मर बु नधा वव ॥2|11|४॥**व स ठ उवाच ।परमे म ण मा वभाव-वशतः वयम ् ।जातः प द*मयः न यम_्ऊ मः_अ ब-ु नधौ_इव ॥2|11|४॥**vasiSTha uvAca |parame brahmaNi brahmA svabhAva-vazata: svayam |jAta: spanda*maya: nityam_UrmiH_ambu-nidhau_iva ||2|11|4||

व स ठ उवाच - vasiSTha:

परमे म ण मा - In the supreme Brahman Immensity is brahmA the Immense =

वभाव-वशतः वयम ्- by dint of his own self-becoming =

जातः प द*मयः न यम ्- he is born as an eternal vibration =

ऊ मः_अ बु- नधौ_इव - like a wave in the ocean. = -4-

**vlm.4. Vasistha replied:--This brahmA is in his own nature the same with the Supreme Brahm, and isborn in him, as a billow is born of the waters of the deep. (The co-eternal logos).**m.4 Sri Vasista 4. brahmA, who is a knower of Brahman, is by nature full of vibrations the way a sea isfull of waves.**moT. ... / ... // mo_2,11.4 // "parame" utkRSTacinmAtrasvarUpe | "spandamayaH"parimitAhamparAmarzamaya: ||2|11| moT_2,11.4 ||2|11|**AB. svasya bhAva: prAktana-vidyAkarma-vAsanApracayas tad vazata: | svayam eva tadanurUpopAdhyAtmA jAta: | spandamaya: kriyAzakti-pracura: | nityam abhIkSaNam ||2|11|

The god brahmA is, of his own nature,the same as the Brahman Immensity,born of it as vibration or motion,just as a wave is born from the ocean.-4-

````y2011.005

dRSTvaivam AturaM sargaM sargasya sakalAM gatim |bhUta-bhavya-bhaviSya-sthAM dadarza paramezvaraH ||2|11|5||dRSTvA_evam_Aturam sargam sargasya sakalAm gatim |bhUta-bhavya-bhaviSya-sthAm dadarza parama.Izvara: ||2|11|5||

dRSTvA_evam ## x ##Aturam sargam ## x ##sargasya sakalAm gatim ## x ##bhUta-bhavya-bhaviSya-sthAm ## x ##dadarza parama.Izvara: ## x -5- ##-5-

jd#>* —> #Atura -adj.- suffering, sick; diseased by (comp.)

dRSTvA evam Aturam sargam – seeing thus the suffering creation — sargasya sakalAmgatim – the whole course of creation — bhUta-bhavya-bhaviSya-sthAm – -past-present-future — dadarza paramezvara: – saw the supreme lord.

~~moT. sRSTvaivam_Atatam sargam sargasya sakalA gatIH / bhUtabhavya-bhaviSyatsthA dadarza paramezvara: // mo_2,11.5 // "dadarza" | "jJAnanetreNe"tizeSa: ||2|11| moT_2,11.5 ||2|11|**vlm.5. This great lord saw the imperfection of his creation, and saw its whole course(at one view) in times past, present and future. (The perversion of mankind subsequentto their fall).**m.5. The great Lord saw the time- bound beings of creation being afflicted by allkinds of problems.**sv.2.11.1-5 omitted**AB. sa ca bhuvana-bhUta-grAma-sargAnantaram sargam sRSTajanam evam janma-jarA-mRtyu-narakAdi-prakAreNa svAjJAna-vazAd Atturam duHkhitam dRSTvA taddRSTAntena eva bhUta-bhavya-bhaviSyat-kAla-sthAm api sargasya sakalAm gatimdadarza ||2|11|

dRSTvaivam AturaM sargaM sargasya sakalAM gatim |bhUta-bhavya-bhaviSya-sthAM dadarza paramezvaraH ||2|11|5||

dRSTvaivam AturaM sargaM sargasya sakalAM gatim |bhUta-bhavya-bhaviSya-sthAM dadarza paramezvaraH ||2|11|5||dRSTvA_evam_Aturam sargam sargasya sakalAm gatim |bhUta-bhavya-bhaviSya-sthAm dadarza paramezvara: ||2|11|5||dRSTvA_evam_Aturam sargam sargasya sakalAm gatim | bhUta-bhavya-bhaviSya-sthAm dadarza paramezvara: ||2|11|5||

And so the Lord saw the entire suffering course of creation, past, and present, andfuture. 5

y2011.006

स या मकाल य कृतादेः य आगते ।मोहमालो य लोकानां का यमगम भुः ॥२।११।६॥

स. या- म=काल य कृत.आदेः ये आगते ।मोहम_्आलो य लोकानाम ्का यम_्अगमत_् भुः ॥२।११।६॥sa.kriyA-krama=kAlasya kRta.Ade: kSaye Agate |moham_Alocya lokAnAm kAruNyam_agamat_prabhu: ||2|11|6||

स. या- म=काल य Of Ritual order

कृत*आदे: ये आगते beginning in _kRta Age the decline having come

मोहम_्आलो य लोकानाम ् considering the delusion of the worlds

का यम_्अगमत_् भ:ु the Lord came to pity. -6-

**vlm.6. Hs saw the decay of ceremonial rites after the end of the Satya (golden) and other ages, andconsidering the error to which men were to fall afterward, he felt pity for their states (for want ofsacrifies).**m.6. The Lord felt compassion for the people agitated by delusion and bewilderment as the action-filled aeons like krita pass by.**sv.2.11.6-11 VASISTHA continued: Even so in every age ...**moT. vizeSeNa ca svargApavarga-sAdhanAnuSThAna-yogya-kAlasya kRtayugAde: kSaya Agate lokasyabhAvinam moham Alocya ||2|11| ... / moham Alokya lokAnAm ... // mo_2,11.6 // "moham"bhaviSyantam ity artha: ||2|11| moT_2,11.6 ||2|11|

He saw the decline of Worship at the end of the Golden Age,saw the delusion of the world,and was overcome with pity.-6-

y2011.007

ततो मामी वरः सृ वा ानेनायो य चासकृत ् ।वससज मह पीठं लोक या ानशा तये ॥2|11|२।११।७॥

ततो माम_्ई वर: सृ वा ानेन_आयो य च_असकृत ् ।व.ससज मह .पीठम ्लोक य_अ. ान-शा तये ॥2|11|२।११।७॥tato mAm_Izvara: sRSTvA jJAnena_Ayojya ca_asakRt |vi.sasarja mahI.pITham lokasya_a.jJAna-zAntaye ||2|11|7||

ततस ् माम_्ई वर: सृ वा Then the Lord _Izvara having created me

ानेन_आयो य च_असकृत ् and repeatedly endowed me his wisdom

वससज मह पीठम ् he released me on the wide earth

लोक य_अ ान-शा तये of this world/people for the subduing of ignorance. -7-

**vlm.7. Then the Lord thought of endowing me with true knowledge, and sent me on the surface of theearth for dispelling the ignorance of mankind.**m.7. Then (with this thought in mind) brahmA, the Lord created me. He established me in knowledge.Having done so, He dropped me on to the earth with the mission of relieving people of their ignorance.**moT: ... / visasarja mahIpIThe lokasyAjJAnazAntaye // mo_2,11.7 // "mAm" vasiSThAkhyam "mAm"| "jJAnena" paramAtmajJAnena | "Ayojya" samyojya ||2|11| moT_2,11.7 ||2|11|

The Lord,having created me,endowing me with his wisdom he then released me to this wide world,where I subdue ignorance.-7-

y2011.008

यथाहं हत तेन तथा ये च महषयः ।सन कुमार मुखा नारदा य च भू रशः ॥२।११।८॥

यथा_अहम ् हतस_्तेन तथा_अ ये च महषय: ।सन कुमार- मुखा नारद-आ यश_्च भू रश: ॥२।११।८॥yathA_aham prahitas_tena tathA_anye ca maharSaya: |sanatkumAra-pramukhA nArada-Adyaz_ca bhUriza: ||2|11|8||

यथा अहम ् हत: तेन As I have been sent by him

तथा अ ये च महा.ऋषय: so also the other _maharSi-s

सन कुमार- मुखा: led by _sanat-kumara the Ancient Boy

नारद.आ य: च भू रश: and _narada Mangift and others. -8-

**vlm.8. Like me he has sent also some other great sages here, as Sanat Kumára, _narada and manyothers also.**m.8. The way He despatched me to the earth, He sent sages Sanatkumara and _narada and such tothe earth (with the same mission).**sv.2.11.6-11 VASISTHA continued: Even so in every age the Creator wills into being several sages andmyself for the spiritual enlightenment of all.**moT. ... tathAnye 'pi maharSaya: / ... // mo_2,11.8 // etena ye bhUtA bhaviSyantaz copadeSTAra:santi tatrApIyam eva rItir astIti sUcitam ||2|11| moT_2,11.8 ||2|11|

As I have been sent by him,so also the other _maharSi-sstarting with sanat-kumara the Ancient Boyand _narada the Mangiftand many others.-8-

````y2011.009

kriyAkrameNa puNyena tathA jJAnakrameNa ca |manomohAmayonnaddhamuddhartuM lokamIritAH ||2|11|9||kriyA-krameNa puNyena tathA jJAna-krameNa ca |mano-mohAmaya-unnaddham_uddhartum lokam_IritA: ||2|11|9||

kriyA-krameNa puNyena ## x ## By progress in ritual worshiptathA jJAna-krameNa ca ## x ## as well as progress in Wisdom-teachingmano-mohAmaya-unnaddham ## x ## from the bondage of mental delusionuddhartum lokam IritA: ## x -9- ## sent to rescue the worlda

**moT: ... / manomahAmayottabdham ... // mo_2,11.9 // "IritAH" visarjitA: | kimkartum | "lokam" adhikAri-bhedAt "kriyA-krameNa jJAna-krameNa ca uddhartum" |"lokam" kathamb-hUtam | "mana" eva "mahAmayaH" mahAroga: | tena "uttabdham"baddham ||2|11| moT_2,11.9 ||2|11| [unnada must have had a strong sense ofarrogance for mo, so it is changed for utabdha. The reverse does not compute aschange. jd]**vlm.9. He has sent them all for the redemption of mankind from the fetters of theirignorance by a series of meritorious acts, and their progress in divine knowledge also.**m.9. The mission is to lift people out of their mental delusion through an orderlyprogression to knowledge through meritorious activity.

kriyAkrameNa puNyena tathA jJAnakrameNa ca |manomohAmayonnaddhamuddhartuM lokamIritAH ||2|11|9||

Teaching ritual worship, andthen _jJAna Wisdom, we were sentto deliver the world from itsbondage of mental delusion.

````y2011.010

maharSibhistatastaistaiH kSINe kRtayuge purA |kramAtkriyAkrame zuddhe pRthivyAM tanutAM gate ||2|11|10||maharSibhis_tatas_tais_tai: kSINe kRta.yuge purA |kramAt_kriyAkrame zuddhe pRthivyAm tanutAm gate ||2|11|10||

maharSibhis tatas tais tai: ## x ## by all those Great-RSi-skSINe kRtayuge purA ## x ## finished the _kRta Age long agokramAt kriyAkrame zuddhe ## x ## gradually ritual puritypRthivyAm tanutAm gate ## x ## on earth to waning gone. -10-

**moT. maharSibhis tatas tais tu ... / ... // mo_2,11.10 //**vlm.10. These great sages seeing at the end of the past golden age, the gradualdecay of the holy ritualistic rites on earth:--**m.10. In spite of these efforts of Seers and Sages, the purity of the activities starteddeclining after Krita age.**sv.2.11.6-11 VASISTHA continued: Even so in every age the Creator wills into beingseveral sages and myself for the spiritual enlightenment of all. And, in order to ensurethe due performance of the secular duties by all, brahmA also creates kings who rulejustly and wisely over parts of the earth.

maharSibhistatastaistaiH kSINe kRtayuge purA |kramAtkriyAkrame zuddhe pRthivyAM tanutAM gate ||2|11|10||

It was long ago, at the end of the _kRta Age that the Great _RSi-s saw that the practiceof pure ritual was in decline. 10

````y2011.011

याकम वधानाथ मयादा नयमाय च ।पथृ देश वभागेन भूपालाः प रकि पताः ॥2|11|११॥या-कम= वधान+अथम ्मयादा- नयमाय च ।

पथृग*्देश- वभागेन भूपालाः प रकि पताः ॥2|11|११॥kriyA-karma=vidhAna+artham maryAdA-niyamAya ca |pRthag*deza-vibhAgena bhUpAlA: parikalpitA: ||2|11|11||

या-कम= वधान+अथम ्- For worship-action=regulation+purposes =

मयादा- नयमाय च - and for propriety and order, =

पथृग*्देश- वभागेन - by separate*country-dividing =

भू*पालाः प रकि पताः - the Earth-protectors were designated. =-11-

**vlm.11. They created the rulers of earth at different divisions of the land, forregulating the course of duties, and observing their proper limits (of action),**m.11. They then divided the earth into various regions, caused kings to rule them, toprotect the scriptural activities, protocols and traditions.**sv.2.11.6-11 VASISTHA continued: Even so in every age the Creator wills into beingseveral sages and myself for the spiritual enlightenment of all. And, in order to ensurethe due performance of the secular duties by all, brahmA also creates kings who rulejustly and wisely over parts of the earth.**AB. vidhAna-artham pravartana-artham ||2|11|

kriyAkarmavidhAnArthaM maryAdAniyamAya ca |pRthagdezavibhAgena bhUpAlAH parikalpitAH ||2|11|11||या-कम= वधान+अथम ्मयादा- नयमाय च । पथृग*्देश- वभागेन भूपालाः प रकि पताः

॥2|11|११॥So in order to oversee the rules of ritual worship,the nations were created,and Kings made to be their Protectors.-11-

````y2011.012

bahUni smRtizAstrANi yajJazAstrANi cAvanau |dharmakAmArthasiddhyarthaM kalpitAnyucitAnyatha ||2|11|12||bahUni smRti-zAstrANi yajJa-zAstrANi ca_avanau |dharma-kAma-artha-siddhy-artham kalpitAny_ucitAny_atha ||2|11|12||

bahUni smRti-zAstrANi ## x ##yajJa-zAstrANi ca ## x ##avanau ## x ##dharma-kAma-artha-siddhy-artham ## x ##kalpitAni_ucitAni_atha ## x -12- ##

**vlm.12. They have made many works on the traditional law and sacrificial rules to beobserved on earth, and many appropriate provisions for the accomplishment of religiousand temporal duties (in the smritis).**m.12. After that, they created and produced scriptures and philosophical texts toserve the human needs of `dharma artha and kama'.**sv.2.11.12-15 These kings, however, are soon corrupted by lust for power andpleasure; conflict of interests leads to wars among them which in turn give rise toremorse.**moT. ... / dharma-kAmArthe siddhyartham kalpitAny uditAny atha // mo_2,11.12// pari"kalpitAni" kRtAni | "maharSibhi:" iti zeSa: | yal lokai: teSAm upadeza: na zruta itibhAva: | "atha"zabda: uttarazlokena sambandhanIya: ||2|11| moT_2,11.12 ||2|11|

bahUni smRtizAstrANi yajJazAstrANi cAvanau |dharmakAmArthasiddhyarthaM kalpitAnyucitAnyatha ||2|11|12||

And they conceived and dictated scriptures and manuals of Law, Prosperity and Power.12

y2011.013

कालच े वह यि मं ततो वग लते मे ।यहं भोजनपरे जने शा यजनो मुखे ॥2|11|१३॥

काल-च े वह त_अि मन_्ततस ् वग लते मे ।यहम ् भोजन-परे जने शा ल-अजन-उ मुखे ॥2|11|१३॥

kAla-cakre vahati_asmin_tatas vigalite krame |pratyaham bhojana-pare jane zAli-arjana-unmukhe ||2|11|13||

काल-च े वह त_अि मन ्When this wheel of Time turns here

ततस ् वग लते मे then things pass in due course.

यहम ् भोजन-परे Daily getting their feast,

जने शा ल-अजन-उ मुखे people become concerned with getting. -13-

**vlm.13. But in the revolution of time, all these duties became slack in their course, and men have noother thought except that of seeking their daily maintenance.**m.13. As the wheel of time rolled on, people got engrossed in daily routines of sumptuous dinners andriches to the decline of knowledge concerns.

The wheel of time turns on,and things decay;

and people think only of getting their rice and eating it.-13-

````y2011.014

dvandvAni saMpravRttAni viSayArthaM mahIbhujAm |daNDyatAM saMprayAtAni bhUtAni bhuvi bhUrizaH ||2|11|14||dvandvAni sampravRttAni viSaya-artham mahI-bhujAm |daNDyatAm samprayAtAni bhUtAni bhuvi bhUriza: ||2|11|14||

dvandvAni sampravRttAni ## Quarrels having arisen ##viSaya-artham mahI-bhujAm ## over the dominions of the Earth-lords, ##daNDyatAm samprayAtAni ## making use of punishments ##bhUtAni bhuvi bhUriza: ## the creatures in the world manifold are ... -14- ##

**moT. ... / ... // mo_2,11.14 // "dvandvAni" dvandva-yuddhAni | "viSayArtham" deza-artham | "daNDyatAm" daNDa-yogyatAm | paradAragamanAdipApakaraNAt iti bhAva:||2|11| moT_2,11.13-14 ||2|11|**vlm.14. Every day disputes are rising among the land-owners on account of theirestates and properties, and the people are subjected to various penalties in largenumbers.**m.14. Kings were engaged in the material pursuits. Common people, (pursuing suchmaterial concerns) indulged in punishable crimes.**sv.2.11.12-15 These kings, however, are soon corrupted by lust for power andpleasure; conflict of interests leads to wars among them which in turn give rise toremorse.**AB. dvandvAni lakSaNayA tan-niSThAni vairANi | viSaya-artham deza-artham bhogya-artham vA | yad vA dvandvAni zIta-uSNa-AdIni | viSaya-artham tat-parihAra-upAya-viSaya-sampAdana-artham | tataz ca viSaya-siddher dhana-mUlatvAd dhana-artham |bhUtAni para-bhU-bhujAm daNDanIyatAm subject to punishment samprayAtAni ||2|11|

dvandvAni saMpravRttAni viSayArthaM mahIbhujAm |daNDyatAM saMprayAtAni bhUtAni bhuvi bhUrizaH ||2|11|14||

dvandvAni saMpravRttAni viSayArthaM mahIbhujAm |daNDyatAM saMprayAtAni bhUtAni bhuvi bhUrizaH ||2|11|14||dvandvAni sampravRttAni viSaya-artham mahI-bhujAm |daNDyatAm samprayAtAni bhUtAni bhuvi bhUriza: ||2|11|14||dvandvAni sampravRttAni viSaya-artham mahI-bhujAm | daNDyatAm samprayAtAnibhUtAni bhuvi bhUriza: ||2|11|14||

Border disputes arise among the Earth-lords. The people suffer many punishments. 14

``y2011.015

ततो यु ं वना भूपा मह ं पाल यतंु माः ।न समथा तदा याताः जा भः सह दै यताम ् ॥2|11|१५॥ततस ्यु म ् वना भूपाः मह ं पाल यतुं माः ।न समथाः_तदा याताः जा भः सह दै यताम ् ॥2|11|१५॥tatas yuddham vinA bhUpA: mahIm pAlayitum kSamA: |na samarthAH_tadA yAtA: prajAbhi: saha dainyatAm ||2|11|15||

ततस ् यु म ् वना - Then without war =

भूपाः मह ं पाल यतुं माः - the Earth-lords to govern this patient Earth =

न समथाः_तदा याताः - are not able; and so are come =

जा भः सह दै यताम ्- with their people to misery. -15-

**vlm.15. In such a state, it is not possible for the rulers to rule over their states without fighting withone another, when they with their subjects are inevitably reduced to wretchedness (by warfare).**m.15. Thus Kings could not rule their regions without wars and skirmishes. They could not save peoplefrom the consequent miseries.**sv.2.11.12-15 These kings, however, are soon corrupted by lust for power and pleasure; conflict ofinterests leads to wars among them which in turn give rise to remorse.**moT. ... mahIm pAlayitum kramAt / asamarthAs tad AyAtAH prajAbhi: saha dInatAm //mo_2,11.15 // spaSTam ||2|11| moT_2,11.15 ||2|11|

tato yuddhaM vinA bhUpA mahIM pAlayituM kSamAH |na samarthAstadA yAtAH prajAbhiH saha dainyatAm ||2|11|15||ततस ् यु म ् वना भूपाः मह ं पाल यतंु माः । न समथाः_तदा याताः जा भः सह दै यताम ्॥2|11|१५॥Now the kings can no longer rule the earthwithout going to war with one another,and their people suffer with them from these things.-15-

````y2011.016

teSAM dainyApanodArthaM samyagdRSTikramAya ca |tato'smadAdibhiH proktA mahatyo jJAnadRSTayaH ||2|11|16||teSAm dainya-apanoda-artham samyag.dRSTi-kramAya ca |tato_asmad-Adibhi: proktA mahatyo jJAna-dRSTaya: ||2|11|16||

teSAm dainya-apanoda-artham ## x ## for the purpose of driving away theirmiserysamyag-dRSTi-kramAya ca ## x ## and total understanding, step by steptata: asmad-Adibhi: proktA: ## x ## thus by us and others have declaredmahatyo jJAna-dRSTaya: ## x -16- ## the mighty Wisdom-teachings. -16-

**AB. samyag-dRSTi: Atma-tattva.jJAnam tasya kramaNam kramo loke pracAras tasmai||2|11|**VA: We and others declare the great wisdom to remove their misery and graduallyadvance knowledge.**AS: I agree with you that there are two goals: removal of misery and proper thoughtprocess (samyag-dRSTi-kramA). This is how I would do the remaining: For these goals,we and others have put forth great insights.**moT. ... samyak-sRSTikramAya ca / ... // mo_2,11.16 // "teSAm" rAjJAm||2|11| moT_2,11.16 ||2|11|**vlm.16. In order to remove the impotence (of such princes), and to lead them to acomprehensive view of things, we have prescribed to them many excellent precepts ofknowledge.**m.16. Then, it became imperative for the likes of us to preach the perspectives ofknowledge to deliver these people from their miseries.**sv.2.16.16 To remove their ignorance, the sages used to impart spiritual wisdom tothem.

teSAM dainyApanodArthaM samyagdRSTikramAya ca |tato'smadAdibhiH proktA mahatyo jJAnadRSTayaH ||2|11|16||

To drive away their misery, we and others have expounded,step by step, the entire mighty system of Wisdom-teaching. 16

`y2011.017

अ या म व या तेनेयं पूव राजसु व णता ।तदनु सतृा लोके राज व ये युदा ता ॥2|11|२।११।१७॥

अ या म- व या तेन_इयम ् पवूम ् राजसु व णता ।त .अनु सतृा लोके राज- व या_इ य_्उदा ता ॥2|11|२।११।१७॥adhyAtma-vidyA tena_iyam pUrvam rAjasu varNitA |tad.anu prasRtA loke rAja-vidyA_ity_udAhRtA ||2|11|17||

अ य.्आ म- व या तेन इयम ् This Science of the Over.Self ["spiritual knowledge", vlm; butcompare #adhikArin = manager, overseer.]पूवम ् राजसु व णता long ago explained to [praised by] Princes

तदनु सतृा लोके thereafter presented to the whole world

राज- व या इ त उदा ता is known as _rAja-vidyA, "The Royal Science". -17-

**vlm.17. It was the spiritual knowledge which had been at first propounded to princes; but it cameafterwards to be known under the title of royal science (polity).**m.17. This spiritual knowledge about Self was initially given to the kings. What was given later to thecommon people was known as kingly knowledge (Raja vidya).**sv.2.11.17 In days of yore, O _rAma, kings used to receive this wisdom and cherish it; hence it wasknown as _rAja-vidyA, Kingly Science.**moT. ... / ... // mo_2,11.17 // "rAjavidyA rAjaguhyam" ityAdinA gItAdau "rAjavidyA"zabdenavyavahArAt iti bhAva: ||2|11| moT_2,11.17 ||2|11|

This Science of the Inner Self,taught to Princes so long ago,is today celebrated through the world as "The Royal Science."-17-

````y2011.018

rAjavidyA rAjaguhyamadhyAtmajJAnamuttamam |jJAtvA rAghava rAjAnaH parAM nirduHkhatAM gatAH ||2|11|18||rAja-vidyA rAja-guhyam_adhyAtma-jJAnam_uttamam |jJAtvA rAghava rAjAna: parAm nirduHkhatAm gatA: ||2|11|18||

rAja-vidyA rAja-guhyam ## x ## The Royal Science, the Royal Secret,adhyAtma-jJAnam uttamam ## x ## the surpassing Overself-WisdomjJAtvA rAghava rAjAna: ## x ## knowing which, _rAghava, princesparAm nirduHkhatAm gatA: ## x ## to perfect sorrowlessness are come. -18-

**moT. ... adhyAtma-grantham uttamam / ... // mo_2,11.18 // "rAjaguhyam" itiadhyAtmavidyAyA: aparam nAma ||2|11| moT_2,11.18 ||2|11|**vlm.18. This royal science is of a recondite nature, and is also the best kind ofspiritual knowledge. many kings have been set beyond the reach of calamity by aknowledge of this science.**m.18. O _rAghava, this supreme knowledge, the Supreme Secret is the bestknowledge. Knowing this kings will become sorrowless.**sv.2.11.18-22 The highest form of dispassion born of pure discrimination has arisenin your heart, O _rAma, and it is superior to dispassion born of a circumstantial cause oran utter disgust. Such dispassion is surely due to the grace of God.

rAjavidyA rAjaguhyamadhyAtmajJAnamuttamam |jJAtvA rAghava rAjAnaH parAM nirduHkhatAM gatAH ||2|11|18||

The Royal Science, the Royal Secret, the perfect Inner-Self Wisdom—O Scion of_rAghu, it's by this means that princes have come to supreme sorrowlessness. 18

y2011.019

अथ राज वतीतषेु बहु वमलक तषु ।अ मा शरथा ाम जातोऽ य व महावनौ ॥२।११।१९॥

अथ राज व_्अतीतेषु बहु व_्अमल-क तषु ।अ मा _दशरथा _राम जातो_अ य वम_्इह_अवनौ ॥२।११।१९॥atha rAjasv_atIteSu bahuSv_amala-kIrtiSu |asmAd_dazarathAd_rAma jAto_adya tvam_iha_avanau ||2|11|19||

अथ राजसु अतीतेषु Now, when the kings were gone beyond

बहुषु अमल-क तषु in their multitudes, of immaculate fame

अ मा दशरथा from this _daza-ratha राम O _rAma

जात: अ य वम ् इह अवनौ you are now born on earth. -19-

**vlm.19. It is after many such fair-famed princes that have gone by, that your mighty self was begottenby the present king Dasaratha.**m.19. After that, many great kings of immaculate fame passed away. Now O _rAma, you are born onthis earth to Emperor Dasaratha.

Nowall those ancient kings have come and gone, their glories passed away;and nowyou're born here, _rAma, to _daza-ratha the Charioteer.-19-

````y2011.020

tava cAtiprasanne'smiJjAtaM manasi pAvanam |nirnimittamidaM cAru vairAgyamarimardana ||2|11|20||tava ca_ati.prasanne_asmiJ_jAtam manasi pAvanam |nirnimittam_idam cAru vairAgyam_arimardana ||2|11|20||

tava ca atiprasanne asmin ## x ## and for you in this super-brightnessjAtam manasi pAvanam ## x ## fire arisen in the mindnirnimittam idam cAru vairAgyam ## x ## this sweet disinterested dispassionarimardana – o Foeslayer

**vlm.20. O slayer of your enemies, I find a very agreeable and holy kind of apathygrowing spontaneously in your most clear understanding.**m.20. O slayer of foes, now this beautiful detachment has arisen, without any cause,in your clean and transparent mind.**sv.2.11.18-22 The highest form of dispassion born of pure discrimination has arisenin your heart, O _rAma, and it is superior to dispassion born of a circumstantial cause oran utter disgust. Such dispassion is surely due to the grace of God.Foeslayer, now in you there has risen a fire in the mind of disinterested dispassion. 20**moT. "nirnimittam" bIbhatsAdirUpam nimittam vinA ||

= atiprasanna nirnimitta = > ati-prasanne atyantam nirmale | ... ||2|11| ati-prasannavery auspicious nirnimittam spontaneously ||2|11|

y2011.021

सव यैव ह सव य साधोर प ववे कनः ।न म तपूव वैरा यं जायते राम राजसम ् ॥२।११।२१॥

सव य_एव ह सव य साधोर_्अ प ववे कन: ।न म त-पवूम ् वरैा यम ्जायते राम राजसम ्॥२।११।२१॥sarvasya_eva hi sarvasya sAdhor_api vivekina: |nimitta-pUrvam vairAgyam jAyate rAma rAjasam ||2|11|21||

सव य एव ह सव य साधो: अ प ववे कन: Of every, yes, of every sAdhu, though a

Discerner न म त-पूवम ् वैरा यम ् fully moved by dispassion जायते राम राजसम ् arises,rAma, the rAjasic passion. -21-

**m.21. Even in the best of sadhus and intelligent people with discrimination, detachment based on ordue to a cause generates arrogance.**VA: Indeed, of all kind of discerntments in sadhu, discernment born of passion is a lowest kind, havinga motive, Rama.**AS: I propose the following: Everybody, even all good discerning people acquire dispassion (vairaagya)caused by an event (nimittapUrva) and this is a rAjasa vairaagya! There is no indication that this is thelowest kind. It is simply a born out of some passion, hence is rAjasa, rather than the other two kinds:sAttvika or tAmasa.**vlm.21. There is another kind of cold-heartedness, O _rAma, which is caused (by some sorrow) in theminds of the virtuous and resonable men, that is styled their casual indifference.

rAma, in each and every sAdhu,though he's a Discerner, though he is filled with dispassion,

rAjasic passion arises.-21-

````y2011.022

idaM tvapUrvamutpannaM camatkArakaraM satAm |tavAnimittaM vairAgyaM sAttvikaM svavivekajam ||2|11|22||idam tu_a.pUrvam_utpannam camatkAra-karam satAm |tava_a.nimittam vairAgyam sAttvikam sva.viveka-jam ||2|11|22||

idam tu_a.pUrvam_utpannam ## But this rare (not-before arisen) ##camatkAra-karam satAm ## amazement.making of what-is.So ##tava_a.nimittam vairAgyam ## in your causeless dispassion ##sAttvikam sva.viveka-jam ## is sattvic, born of your own Discernment. -22- ##

**VA: Your wonderful vairagya does not have a cause and is produced without areason, is of a sattvic kind and is born of your own viveka.**AS: I would only disagree with your construction of sentences. I would say: Yours onthe other hand, is rare (apUrva) and born without a reason, purely out of your thoughtprocess. It is a sAttvika dispassion and amazing to even the good persons. (Asdescribed above, they usually get the rAjasa kind!)**vlm.22. But your unprecedented and astonishing apathy, which is produced withoutany cause and by your reason only, is called real stoicism by the wise.**m.22. (However) the detachment born in you without any cause out of your ownintellectual discrimination, is sattwic (equilibrial and peaceful). All are amazed at this.**sv.2.11.18-22 The highest form of dispassion born of pure discrimination has arisenin your heart, O _rAma, and it is superior to dispassion born of a circumstantial cause oran utter disgust. Such dispassion is surely due to the grace of God.**AB. sattvAt sukham ca jJAnam ca> iti Adi-smRter viveka-jJAna-mAtra-ja-tvAtsAttvikam ||2|11|

idaM tvapUrvamutpannaM camatkArakaraM satAm |tavAnimittaM vairAgyaM sAttvikaM svavivekajam ||2|11|22||

idaM tvapUrvamutpannaM camatkArakaraM satAm |tavAnimittaM vairAgyaM sAttvikaM svavivekajam ||2|11|22||idam tu_a.pUrvam_utpannam camatkAra-karam satAm |tava_a.nimittam vairAgyam sAttvikam sva.viveka-jam ||2|11|22||idam tu_a.pUrvam_utpannam camatkAra-karam satAm | tava_a.nimittam vairAgyamsAttvikam sva.viveka-jam ||2|11|22||idam tu_a.pUrvam_utpannam ## But this not-before arisen ##camatkAra-karam satAm ## wonder of what-is.So ##tava_a.nimittam vairAgyam ## in you causeless dispassion ##sAttvikam sva.viveka-jam ## is sattvic, born of your own Discernment. ##-22-

But unexpected, suddenly arisen, the most wonderful discernment of reality is a pureSattvic quality that comes from your self-Discernment. 22

````y2011.023

bIbhatsaM viSayaM dRSTvA ko nAma na virajyate |satAmuttamavairAgyaM vivekAdeva jAyate ||2|11|23||bIbhatsam viSayam dRSTvA ka: nAma na virajyate |satAm_uttama-vairAgyam vivekAd eva jAyate ||2|11|23||

bIbhatsam viSayam dRSTvA ## Knowing disgust with the sense-objects ##ko nAma na virajyate ## who indeed is not dispassionate? ##satAm ## from the Suchness ##uttama-vairAgyam ## absolute dispassion ##vivekAd eva jAyate ## after Discernment is known. -23- ##

**VA: Who, seeing disgusting sense-objects would not be overcome with disgust? Butthe true, highest vairagya arises only by viveka.**AS: The only thing missing is translation of satAm. It does not mean "fromsuchness", but means "among good people". Thus, best kind of vairaagya is bornamong good people, only through viveka!**moT. bIbhatsam viSamaM dRSTvA ... / satAm tUttamavairAgyam ... // mo_2,11.23// "bIbhatsam" bIbhatsarasAlambanam dravyam ||2|11| moT_2,11.23 ||2|11|**vlm.23. Seeing the obnoxiousness of worldly things, what man will not grow averseto them? The best displacency to them, is what rises in the mind of one from his ownjudgment.**m.23. Who will not become detached when he sees something terrible? The bestdetachment arises only out of discriminating intelligence.**sv.2.11.23 This grace meets the maturity of discrimination at the exact momentwhen dispassion is generated in the heart.

bIbhatsaM viSayaM dRSTvA ko nAma na virajyate |satAmuttamavairAgyaM vivekAdeva jAyate ||2|11|23||

bIbhatsaM viSayaM dRSTvA ko nAma na virajyate |satAmuttamavairAgyaM vivekAdeva jAyate ||2|11|23||bIbhatsam viSayam dRSTvA ka: nAma na virajyate |satAm_uttama-vairAgyam vivekAt eva jAyate ||2|11|23||bIbhatsam viSayam dRSTvA ka: nAma na virajyate | satAm_uttama-vairAgyam vivekAteva jAyate ||2|11|23||

Disgusted with the sense-objects, who would not be dispassionate? With Discernment,there arises full dispassion from the Suchness. 23

````y2011.024

te mahAnto mahAprAjJA nimittena vinaiva hi |vairAgyaM jAyate yeSAM teSAM hyamalamAnasam ||2|11|24||te mahAnto mahA.prAjJA nimittena vinA_eva hi |vairAgyam jAyate yeSAm teSAm hy_amala-mAnasam ||2|11|24||

te mahAnto mahAprAjJA ## Those mighty wisdom-wise ##nimittena vinA eva hi ## totally without motives ##vairAgyam jAyate yeSAm ## in whom _vairagya dispassion is born ##teSAm hi amala-mAnasam ## of them the Mind is pure. -24- ##

**moT. ... / vairAgyam jAyate yeSAm ta evAmalamAnasA: // mo_2,11.24 //amala-mAnasatvam vinA hi nirnimittam vairAgyam notpadyate iti bhAva:||2|11| moT_2,11.24 ||2|11|**vlm.24. They are reckoned as great men and greatly wise also, whose indifferencesprings without any cause (of detestation to the world), and whose minds are clear (ofall gloomy thoughts).**m.24. Detachment arises without motive or cause only in those great masters ofknowledge with pure mind.**sv.2.11.24-36 As long as the highest wisdom does not dawn in the heart, the personrevolves in this wheel of birth and death.

te mahAnto mahAprAjJA nimittena vinaiva hi |vairAgyaM jAyate yeSAM teSAM hyamalamAnasam ||2|11|24||

There are some whose mind is pure, who are totally without motives, in whom_vairagya dispassion has arisen. They are the mighty Ones, they are the Wisdom-wise.24

y2011.025

व ववकेचम कारपरामशृ वर तया ।राजते ह धया ज तुयुवेव वरमालया ॥2|11|२।११।२५॥

व. ववेक-चम कार-परामशृ- वर तया ।राजते ह धया ज तुर_्यवुा_इव वर-मालया ॥2|11|२।११।२५॥sva.viveka-camatkAra-parAmRza-viraktayA |rAjate hi dhiyA jantur_yuvA_iva vara-mAlayA ||2|11|25||

व- ववेक-चम कार-परामशृ- वर तया with self.Discernment-wonder-taking-dispassion

राजते ह धया ज तु: a person's thought is as bright

युवा इव वर-मालया as a garlanded young bridegroom. -25-

jd>#mRz> #AmRj > #parAmRj > #parAmRSTa -mfn.- laid hold of, grasped • handled, felt, violated,afflicted (by disease &c) _mbh.&c •• established through the Affective process: cit-svabhAva-parAmRSTA spanda-zaktir asanmayI | kalpanA cittam ity uktyA kathyate zAstra-dRSTibhiH,y5013.051 •-• #aparAmRSTa - unencumbered (by the cognizable), saMvedyena aparAmRSTaMzAntaM sarvAtmakaM ca yat | tat-sac-cid-AbhAsa-mayam asti iha kalanA ujjhitam, y6009.002 ••#parAmRza – taking hold of `y2011.025.

**vlm.25. One whose mind feels a disgust (to the world) from its own judgment and nice discrimination(of things), is as graceful to see as the youthful bridegroom adorned with chaplets of flowers.**m.25. Like a youth who looks graceful with a garland, those who are detached by intelligent inquiryshine brightly.**AB. camatkAra parAmRz virakti vara-mAlli ... ||2|11|**moT. ... / ... // mo_2,11.25 // "svavivekasya" ya: "camatkAraH" | tasya ya: "parAmarzaH" | tena"viraktayA" bAhyapadArtharAgarahitayA | na tu bIbhatsena viraktayA ||2|11| moT_2,11.25 ||2|11|

A person's thought,adorned with the wonder of self-discernment and dispassion,is like a young groom adorned with his wedding garland.-25-

````y2011.026

parAmRzya vivekena saMsAraracanAmimAm |vairAgyaM ye'dhigacchanti ta eva puruSottamAH ||2|11|26||parAmRzya vivekena samsAra-racanAm_imAm |vairAgyam ye_adhigacchanti ta eva puruSa.uttamA: ||2|11|26||

parAmRzya vivekena ## x ## Approaching with _viveka DiscernmentsamsAra-racanAm imAm ## x ## this _saMsAra-constructionvairAgyam ye adhigacchanti ## x ## they have recourse to _vairagya dispassionte eva puruSottamA: ## they are truly the best of people — aristocrats. -26-##

**vlm.26. They are esteemed as the best of men, who betake themselves toindifference after judicious consideration of the wordly troubles.**m.26. Those, who arrive at detachment through an intelligent inquiry into this(manifest) world, are the best of people.**sv.2.11.24-36 As long as the highest wisdom does not dawn in the heart, the personrevolves in this wheel of birth and death.**moT. ... / virAgaM ye 'dhigacchanti ta eva puruSottamA: // mo_2,11.26 //spaSTam ||2|11| moT_2,11.26 ||2|11|

Those who take control of _saMsAra with _viveka Discernmentand with _vairagya dispassion—they are the true aristocrats! 26

parAmRzya vivekena saMsAraracanAmimAm |vairAgyaM ye'dhigacchanti ta eva puruSottamAH ||2|11|26||

````y2011.027

svavivekavazAdeva vicAryedaM punaH punaH |indrajAlaM parityAjyaM sabAhyAbhyantaraM balAt ||2|11|27||sva.viveka-vazAd_eva vicArya_idam puna: puna: |indra.jAlam parityAjyam sa-bAhya.abhyantaram balAt ||2|11|27||

sva-viveka=vazAd eva ## x ## By force of self-DiscernmentvicArya idam puna: puna: ## x ## enquiring into this again and againindrajAlam parityAjyam ## x ## forsaking Illusions [Indra's net; magic; &c]sa-bAhya-abhyantaram balAt ## inside and out, by that power. -27- ##

**vlm.27. It must be by one's repeated and judicious examination of the inward andoutward illusions (of this world), that he should forcibly withdraw himself from them.**m.27. Inquiring again and again (repeatedly) with one's own discriminatingintelligence the internal and external web of deceit and magic should be given up(discarded).**moT. ... / ... // mo_2,11.27 // "indrajAlam " samsArAkhyam indrajAlam |"parityAjyam" samantAt tyAgaviSayatAm neyam ||2|11| moT_2,11.27 ||2|11|

svavivekavazAdeva vicAryedaM punaH punaH |indrajAlaM parityAjyaM sabAhyAbhyantaraM balAt ||2|11|27||

By force of self-Discernment, by constant unending Enquiry,find and forsake the enchantments of Illusion, by your own power. 27

````y2011.028

zmazAnamApadaM dainyaM dRSTvA ko na virajyate |tadvairAgyaM paraM zreyaH svato yadabhijAyate ||2|11|28||zmazAnam_Apadam dainyam dRSTvA ko na virajyate |tad_vairAgyam param zreya: svato yad_abhijAyate ||2|11|28||

zmazAnam Apadam dainyam ## x ## the burning-ground, misfortune, povertydRSTvA ko na virajyate ## x ## seeing these, who is not dispassionate?tad vairAgyam param ## x ## That high _vairagya dispassionzreya: svatas yad abhijAyate ## x ## is best by which one overcomes byoneself. -28-

**vlm.28. Who is there that feels not an aversion to worldliness at the doleful sight of afuneral event? It is that aversion however, which is born of itself that is highlycommendable.**m.28. Who will not become detached when he sees misery, danger and a cemetery?The detachment that arises out of one's own volition (spontaneously) is the bestdetachment and most beneficial.**sv.2.11.24-36 As long as the highest wisdom does not dawn in the heart, the personrevolves in this wheel of birth and death.

zmazAnamApadaM dainyaM dRSTvA ko na virajyate |tadvairAgyaM paraM zreyaH svato yadabhijAyate ||2|11|28||

Faced with ruin, catastrophe, the burning ground—who would not be dispassionate?But the highest dispassion must be sought within. 28

y2011.029

अकृ म वराग वं मह वमलमागतः ।यो योऽ स ानसार य बीज येव मदृु थलम ् ॥२।११।२९॥

अकृ म- वराग वम ्मह वम_्अलम_्आगत: ।यो यो_अ स ान-सार य बीज य_इव मदृ-ु थलम ्॥२।११।२९॥akRtrima-virAgatvam mahattvam_alam_Agata: |yogyo_asi jJAna-sArasya bIjasya_iva mRdu-sthalam ||2|11|29||

अकृ म- वराग वम ् To natural/sincere dispassion

मह वम_्अलम ् fully to greatness आगत: having.come

यो य:_अ स you are fit.for ान-सार य the essence of _jJAna Wisdom

बीज य_इव as for the seed मदृ-ु थलम ् is the soft earth. -29-

jd>#kR कृ > #kRtrima कृ म -> #akRtrima - not artificial, [natural], real, unfeigned y3018.015 f.akRtrimatva m - inartificiality, reality, akRtrimatvaM sargasya kIdRzaM — y3018.015 antaH-zItalatA अ त:-शीतलता ईहास ुIhAsu prAjJair रै ् य य अवलो यत ेyasya avalokyate | akRtrima eka-zAntasya sa jJAnI ity abhidhIyate || y7022.003

jd#jan > #nija -adj.- innate, native, of one's own party or country (with ripu m. an enemy in one's owncountry; m. pl. one's own people); constant, continual (in later SanskRt used as a reflex. possess.pron. = sva, my own, his own, our own).

**vlm.29. I see you are sincerely indifferent, and reaching the acme of true greatness. You are worthy ofthe best knowledge as is the moist earth of receiving the seeds.**m.29. Having achieved pure detachment, you are the most deserving to receive instruction inknowledge, like sowng seed in a proper soil.**VA: Sincere vairagya arisen in you make you ready for the growth of wisdom, as a grain ready to growin the soft earth.**AS: The word akRtrima means "natural". I see no sincerity!**jd: The Shorter Oxford (SOED) has sincerity = "freedom from falsification, adultery, or alloy"—Britishusage.**AS: You have attained a strong natural dispassion (and hence) you are worthy to receive the seed ofknowledge, life soft ground (is worthy to receive a seed).**moT. akRtrima-virAgas tvaM mahattAm alam Agata: / ... // mo_2,11.29 // spaSTam||2|11| moT_2,11.29 ||2|11|**AB. alam atyantam Agata: prAptavAn | jJAnAnAm vidyAnAm sAra AtmavidyA tasya ||

With sincere dispassion you have attained at last to greatness:you are worthy of the essence of Wisdom, a seed in need of rain.

-29-**vlm.29. I see you are sincerely indifferent, ... worthy of the best knowledge .... **m.29. Havingachieved pure detachment ... **AS: You have attained a strong natural dispassion.... The word akRtrimameans "natural". I see no sincerity! **jd: The Shorter Oxford (SOED) has sincerity = "freedom fromfalsification, adultery, or alloy"—British usage.

``y2011.030

सादात ् परमेश य नाथ य परमा मनः ।वा श य शुभा बु र ् ववेकम ्अनुधाव त ॥2|11|२।११।३०॥

सादात_्परम.ईश य नाथ य परम.आ मनः ।वा श य शभुा बु र_् ववेकम_्अनधुाव त ॥2|11|२।११।३०॥

prasAdAt_parama.Izasya nAthasya parama.Atmana: |tvAdRzasya zubhA buddhir_vivekam_anudhAvati ||2|11|30||

सादात ्From/by the grace परम.ईश य of the supreme lord

नाथ य of the deity परम.आ मन: of the _parama.Atman Supreme.Self वा श य someone

like you शभुा बु : a pure buddhi Intellect ववेकम ्अनुधाव त pursues _vivekaDiscernment. -30-

**vlm.30. It is by the grace of the Lord God and Supreme spirit, that a luckyunderstanding like yours, naturally inclines to reason.**m.30. The mind of people like you progresses towards discriminatory intelligence dueto the grace of the great Lord of the worlds.**sv.2.11.24-36 As long as the highest wisdom does not dawn in the heart, the personrevolves in this wheel of birth and death.**moT. ... / ... // mo_2,11.30 // na tv atrAtmaprayatna: kazcit prabhavatIti bhAva:||2|11| moT_2,11.30 ||2|11|

prasAdAt paramezasya nAthasya paramAtmanaH |tvAdRzasya zubhA buddhir vivekam anudhAvati ||2|11|30||सादात_्परम.ईश य नाथ य परम.आ मनः । वा श य शभुा बु र_् ववेकम_्अनुधाव त

॥2|11|२।११।३०॥It is by grace of the Supreme Lord, of the Deity, of the SuperSelf, that someone likeyou, with a pure _buddhi Intellect, pursues _viveka Discernment.-30-

````y2011.031

kriyAkrameNa mahatA tapasA niyamena ca |dAnena tIrthayAtrAbhizcirakAlaM vivekataH ||2|11|31||kriyAkrameNa mahatA tapasA niyamena ca |dAnena tIrtha-yAtrAbhiz_cira-kAlam vivekata: ||2|11|31||

kriyA-krameNa ## x ## By RitualmahatA tapasA x ## great _tapasniyamena ca x ## by rulesdAnena x ## charitytIrtha-yAtrAbhi: x ## visiting shrinescira kAlam vivekata: x -31- ## after a long time there is _viveka Discernment.

**moT. ... / ... cirakAla-vivekata: // mo_2,11.31 // "kAkatAlIyayogene"ty anena"kriyAkramA"de: zaithilyam sUcitam | "kAkatAlIyena" "paramA''tma' 'vicAraNa'-'nimitta"buddhiyogaH" | tA.vat tu kriyAkramAdir avazyam anuSTheya: | tasyApi lezata:tam praty upAyatvAt | na ca tatraiva maGktavyam | sadgurUpAsAder anyasyamukhyasya upAyasyApi sattvAt ity alam ||2|11| moT_2,11.32 ||2|11|**vlm.31. It is by performance of ritual duties and observance of the prescribed rules,that the demerits of former births are expunged.**m.31. Discrimination arises out of orderly activities, great askesis, regulated life, bygiving gifts and pilgrimages.

kriyAkrameNa mahatA tapasA niyamena ca |dAnena tIrthayAtrAbhizcirakAlaM vivekataH ||2|11|31||

By Ritual, by great _tapas, by regulation of conduct, by generosity, or by pilgrimage,after a long time, there is _viveka Discernment. 31

````y2011.032

duS.kRte kSayamApanne paramArthavicAriNe |kAkatAlIyayogena buddhirjantoH pravartate ||2|11|32||duS.kRte kSayam_Apanne paramArtha-vicAriNe |kAkatAlIya-yogena buddhir_janto: pravartate ||2|11|32||

duS.kRte kSayam Apanne ## x ## when the evils enter destructionparamArtha-vicAriNe ## x ## when the higher sense is enquired-intokAkatAlIya yogena ## x ## like the crow and the coconut — (as in the fable ofthe fruit of the palm falling unexpectedly at the moment of the alighting of acrow: was the fruit just ready to fall, or did the crow shake the branch?)buddhi: janto: pravartate ## x ## the Intellect of a person has understanding.

#kAkatAlIya

**moT.... paramArtha-vicAraNe / ... // mo_2,11.32 // "kAkatAlIyayogene"ty anena"kriyAkramA"de: zaithilyam sUcitam | "kAkatAlIyena" paramA''tma'- 'vicAraNa'-'nimitta'-'buddhiyogaH" | tA.vat tu kriyAkramAdir avazyam anuSTheya: | tasyApi lezata: tampraty upAyatvAt | na ca tatraiva maGktavyam | sadgurUpAsAder anyasya mukhyasyaupAyasya api sattvAt ity alam ||2|11| moT_2,11.32 ||2|11|

**vlm.32. Upon expurgation of former demerits, the understanding turns of itself totake cognizance of spiritual matters, like the simultaneous flight of the crow towardsthe falling fruit of the palm.**m.32. (All) sins will vanish. By chance occurence the mind will prevail in inquiry aboutthe Supreme Truth.**sv.2.11.24-36 As long as the highest wisdom does not dawn in the heart, the personrevolves in this wheel of birth and death.

duS.kRte kSayamApanne paramArthavicAriNe |kAkatAlIyayogena buddhirjantoH pravartate ||2|11|32||

When the residue of bad works is removed, there is enquiry into the higher nature. It islike the crow and coconut*: a person's _buddhi Intellect spontaneously is aware. 32*[This is a Nyaya illustration about Cause. A crow alights on the branch of a palm,where a coconut has just reached maturity, and is about to fall from the branch. Itwould have fallen just at that moment, perhaps, whether or not the crow had alightedthere. See the Working Notes and Glossary for <kAkatAlIya>.]

````y2011.033

kriyAparAstAvadalaM cakravartibhirAvRttAH |bhramantIha janA yAvanna pazyanti paraM padam ||2|11|33||kriyA-parAs_tAvad_alam cakravartibhir_AvRttA: |bhramanti_iha janA yAvat_na pazyanti param padam ||2|11|33||

kriyA-parA:_tAvat_alam ## Inasmuch-as they follow ritual ##cakravartibhiH_AvRttA: ## spinning in whirlpools / by their rulers ##bhramanti_iha janA yAvat ## to that extent here people wander ##na pazyanti param padam ## They do not see the supreme state. -33- ##

jd#>vRt —>#AvRt —> #AvRtta - -adj.- turned round, stirred, whirled ••#AvRtta-m - addressing a prayer or songs to a god. mW •• surrounded,engulfed, AS

**Note on mW:**VA: As long as people just follow rituals, they are spinning in the wheel of samsaraand wander in delusion, not seeing the Supreme.**AS: My only objection is to the "spinning". They are not spinning anything.**jd. But I would note that when MW omits citations (as with #AvRtta), it is only whenthese are the readings he has found everywhere he has read, which is very very widely.Here he finds "turned round, stirred, whirled".**AS: They are surrounded by (AvRtAH) whirlpools (cakrAvartibhiH). I would suggest:The ones dedicated to rituals are completely (alam) engulfed by whirlpools. As long asthey keep on spinning (yAvad bhramanti iha), they don’t see the final place. The idea isthat the rotation causes them to lose sight of their goal.**jd: monier-Williams has #AvRtta - -adj.- turned round, stirred, whirled, andnotes a noun #AvRttam as a prayer, which is a striking notion in this context**moT. ... cakrAvRttibhir AdRtAH / ... // mo_2,11.33 // "kriyAparAH" kriyAmevopAyatvena manyamAnA: | "param padam" cinmAtrAkhyam utkRSTam sthAnam |"cakrAvRttibhi: kriyAparAH" paunaHpunyena sakriyAratA ity artha: ||2|11| moT_2,11.33||2|11|**vlm.33. But those that are devoted only to ritual acts, are like persons plunged in aneddy, wherein they are whirled up and down until they come to perceive the state ofsupreme (felicity).**m.33. So long as people do not perceive the Supreme state, they whirl aroundoverwhelmed by actions motivated by desires.

kriyAparAstAvadalaM cakravartibhirAvRttAH |bhramantIha janA yAvanna pazyanti paraM padam ||2|11|33||

kriyAparAstAvadalaM cakravartibhirAvRttAH |bhramantIha janA yAvanna pazyanti paraM padam ||2|11|33||

kriyA-parAH_tAvat_alam cakravartibhiH_AvRttA: |bhramanti_iha janA yAvat_na pazyanti param padam ||2|11|33||kriyA-parAH_tAvat_alam cakravartibhiH_AvRttA: | bhramanti_iha janA yAvat_napazyanti param padam ||2|11|33||#

Relying upon Ritual, confused by the commands of kings,the people wander in a maze, and cannot grasp the supreme state. 33

````y2011.034

यथाभूत मदं वा संसारं त मयीं धयम ् ।प र य य परं याि त नरालाना गजा इव ॥2|11|३४॥यथा-भूतम_्इदम ् वा संसारम ् त मयीम ् धयम ् ।प र य य परम ्याि त नरालाना गजा इव ॥2|11|३४॥yathA-bhUtam_idam dRSTvA samsAram tanmayIm dhiyam |parityajya param yAnti nirAlAnA gajA iva ||2|11|34||

यथा-भूतम ्- As it has become =

इदम ् वा संसारम ्- having seen this _saMsAra =

त मयीम ् धयम ्- as a thought formed-of That, =

प र* य य परम ् याि त - having abandoned things*, to the highest they come, =

नर*्आलाना गजाः इव - like elephants free* of the tethering-post. -34-

zjd#>t —> The Yathâ-s #yathAbhUta – The Yathâ-s desribe a #vAsanA. Forexample, #yathAsthita, #yathA-#abhimata, #yathA-bhUtam_idam (dRSTvA).``y2011.034. ... ***

**moT. yathAbhUtam imaM dRSTvA ... / ... // mo_2,11.34 // "yathAbhUtam dRSTvA" yathAsti tathAdRSTvA | "tanmayIm" samsAramayIm | "param" uttIrNam zuddha-cinmAtratattvam | "yAnti" tadrUpamsvAtmAnam anubhavanti ||2|11| moT_2,11.34 ||2|11|**vlm.34. Seeing this (illusory) state of the world, a man must shake off the delusion of his worldly-mindedness, just as the elephant breaks loose from his fetters.**m.34. Like an elephant free from its anchor, The Supreme Truth can be achieved when one discardsthe mind filled with the snares of the physical world.**sv.2.11.24-36 As long as the highest wisdom does not dawn in the heart, the person revolves in thiswheel of birth and death.

yathAbhUtamidaM dRSTvA saMsAraM tanmayIM dhiyam |parityajya paraM yAnti nirAlAnA gajA iva ||2|11|34||यथा-भूतम_्इदम ् वा संसारम ् त मयीम ् धयम ् । प र य य परम ् याि त नरालाना गजा इव॥2|11|३४॥

As it's become—once they see this Samsâra as a thought that's formed from That,once they abandon things,then to the highest they come,as free as untethered elephants.-34-

y2011.035

वषमेयमन तेह राम संसारसंसृ तः ।देहयु तो महाज तु वना ानं न प य त ॥२।११।३५॥

वषमा_इयम_्अन ता_इह राम स सार-स सृ त: ।देह-यु तो महा-ज तुर_् वना ानम ्न प य त ॥२।११।३५॥viSamA_iyam_anantA_iha rAma samsAra-samsRti: |deha-yukto mahA-jantur_vinA jJAnam na pazyati ||2|11|35||x

viSamA iyam ## This is hard to understand. ## anantA iha ## Unbounded here## rAma ## rAma, ## samsAra-samsRti: ## is the universing universe - thecycle of transmigration. ## deha-yukta: mahA-jantu: ## A body-linked great-person – see also Mo. below ## vinA jJAnam na pazyati ## without _jJAnaWisdom does not see. -35- ##

**VA: Can here "deha-yuktaH" be "identifying with body"? The meaning would be - Even the greatest ofthe men, identifying with body, not having wisdom, don't see supreme, caught in this unending changingsamsara...**AS: dehayukta means joined with body. So it means ones who are trapped in the body need aseparate (non material ) tool to escape it!**moT. viSameyam anantehA rAma samsArasamsRti: / dehamuktA mahAtantur vinA jJAnam nanazyati // mo_2,11.35 // "anantA: IhAH" bhAvAbhAvarUpA: ceSTA: yasyA: | tAdRzI "samsArasamsRtiH"samsArasaraNi: | dehamuktA nAma mahAtantu: "dehamuktA mahAtantuH" | "jJAnam"cinmAtratattva.jJAnam ||2|11| moT_2,11.35 ||2|11|**vlm.35. It is too intricate, O Rama! to understand the course of this boundless world, and not even thegreatest of embodied beings (as man) can know it without true knowledge.**m.35. O _rAma, vile and infinite is the movement of this world. The beings with bodies can not see thiswithout knowledge.

It's hard to understand,rAma,

unbounded here,the evolving saMsAra.Linked with the body,

even a great person, without Wisdom, does not comprehend it.-35-

````y2011.036

jJAnayuktiplavenaiva saMsArAbdhiM sudustaram |mahAdhiyaH samuttIrNA nimeSeNa raghUdvaha ||2|11|36||jJAna-yukti-plavena_eva samsAra-abdhim su.dustaram |mahA.dhiya: samuttIrNA nimeSeNa raghUdvaha ||2|11|36||

jJAna-yukti-plavena eva ## with jJAna-reason-swimming even ##samsAra-abdhim sudustaram ## saMsAra Ocean so hard to cross ##mahAdhiya: samuttIrNA ## great minds have crossed over ##nimeSeNa raghUdvaha ## in a moment, best of the rAghu-s. -36- ##

**vwv.132/36. _rAma! men of lofty intellect have crossed over, in a moment, the oceanof worldly existence which is difficult to be crossed, merely by the raft which is theapplication of knowledge.**vwv.1653.y2.11.36. _rAma! men of great intellecthsve crossed over the ocean ofworldly existence, which is very difficult to be crossed, in a moment, merely by the raftthat is the expedient of Knowledge.**vlm.36. Know, O support of _rAghu's race! that men of great understandings havegot over the unfordable ocean of the world by means of the raft of their knowledge andreason.**m.36. O Son of _rAghu dynasty, men of great intelligence can cross this (ocean ofsamsara) only by the ferry of knowledge.**sv.2.11.24-36 As long as the highest wisdom does not dawn in the heart, the personrevolves in this wheel of birth and death.**moT. ... / mahAdhiya: samuttIrNA netareNa raghUdvaha // mo_2,11.36 //"jJAna"rUpA yA "yuktiH" upAya: | sa eva "plavaH" | tena ||2|11| moT_2,11.36 ||2|11|

jJAnayuktiplavenaiva saMsArAbdhiM sudustaram |mahAdhiyaH samuttIrNA nimeSeNa raghUdvaha ||2|11|36||

jJAna-yukti-plavena eva ## with jJAna-reason-swimming even ##samsAra-abdhim sudustaram ## saMsAra Ocean so hard to cross ##mahAdhiya: samuttIrNA ## great minds have crossed over ##nimeSeNa raghUdvaha ## in a moment, best of the rAghu-s. -36- ##

With _jJAna-wisdom some great mindshave even swum this _saMsAra Ocean, so hard to cross, in a moment, best of the_rAghavas! 36

````y2011.037

tAmimAM jJAnayuktiM tvaM saMsArAmbhodhitAriNIm |zRNuSvAvahito buddhyA nityAvahitayA tayA ||2|11|37||tAm_imAm jJAna-yuktim tvam samsAra-ambho.dhi-tAriNIm |zRNuSva_avahito buddhyA nitya-avahitayA tayA ||2|11|37||

tAm imAm jJAna-yuktim tvam ## x ## That said Wisdom-teachingsamsAra-ambhodhi-tAriNIm_saMsAra-Ocean-crossingzRNuSva ## x ## listen-toavahita: buddhyA ## x ## attentive of Intellectnitya-avahitayA tayA ## ever-immersed in it — [The wordplay suggests bothimmersion in study and immersion in the Ocean]. -37- ##

**VA: Listen with attention to this wise teaching, which lets one to cross the ocean ofsamsara, and be constantly immersed in contemplation.**AS: The verse asks Rama to be attentive (avahito) and also his intelligence to befixed in the knowledge technique (jJAna-yukti) which is a way to float in the samsAraocean.**vlm.37. Now hear with attention and steadiness of your mind, this rational knowledgefor your deliverance from the flood of this world.**m.37. Listen to this way of knowledge with concentration. It will let you cross theocean of samsara.**sv.2.11.37 Pray, listen to my exposition of this wisdom with a concentrated mind.**moT. ... ||2|11| ... nityAvahitayAnayA // mo_2,11.37 // "avahitayA buddhyA" vinAzrotum na zaknoSIti bhAva: ||2|11| moT_2,11.37 ||2|11|

tAmimAM jJAnayuktim tvaM saMsArAmbhodhitAriNIm |zRNuSvAvahito buddhyA nityAvahitayA tayA ||2|11|37||

Let people pay attention tothis reasonable Wisdom. Withattentive intellect, they willsink in Wisdom, not _saMsAra. 37

````y2011.038

yasmAdanantasaMrambhA jAgatyo duHkhabhItayaH |cirAyAntardahantyetA vinA yuktimaninditAm ||2|11|38||yasmAd_ananta-samrambhA jAgatyo duHkha-bhItaya: |cirAya_antar_dahanty_etA vinA yuktim_a-ninditAm ||2|11|38||

yasmAd ananta-samrambhA ## x ## whence endless agitationjAgatya: duHkha-bhItaya: ## x ## worldly sorrow-fearscirAya antar dahanti etA: ## x ## for long within they burnvinA yuktim a.ninditAm ## without flawless reason. -38- ##

**vlm.38. The unceasing excitements of the senses and the fears and miseries of theworld, will continually disturb the mind, without the remedy of right reason.**m.38. If you do not equip yourself with this weapon of knowledge, the immense andinfinite world of beginnings and activities stir (in you) fears of sorrow and burns the in-sides for a long time.**sv.2.11.38-42 This wisdom destroys the forest of ignorance. Roaming in this forestone undergoes confusion and seemingly interminable suffering.**moT. yasmAd anantasamrambhA jagato duHkharItayaH / cirAyAntar dahanty etAvinA yuktim anindita // mo_2,11.38 // "yuktim" jJAnAkhyAm yuktim||2|11| moT_2,11.38 ||2|11|

yasmAdanantasaMrambhA jAgatyo duHkhabhItayaH |cirAyAntardahantyetA vinA yuktimaninditAm ||2|11|38||

Otherwise, without considered reasoning, the agitation of worldly sorrows and fearsburn long within. 38

````y2011.039

zItavAtAtapAdIni dvandvaduHkhAni rAghava |jJAnayuktiM vinA kena sahyatAM yAnti sAdhuSu ||2|11|39||zIta-vAta-Atapa-AdIni dvandva-duHkhAni rAghava |jJAna-yuktim vinA kena sahyatAm yAnti sAdhuSu ||2|11|39||

zIta-vAta-Atapa-AdIni ## x ## cold-wind-heat-&cdvandva-duHkhAni ## x ## dual miseriesrAghava ## x ## o _rAghavajJAna-yuktim vinA ## x ## without Wisdom-reasonkena ## x ## how?sahyatAm yAnti sAdhuSu ## come to endurance by the _sAdhu-s? -39- ##

**moT. ... // mo_2,11.39 // "kena" kena- anyena- upAyena | na kena- api- ity artha: |atra tu bAla-vRddhayo: marica-bhakSaNam dRSTAntatvena yojyam||2|11| moT_2,11.39 ||2|11|**vlm.39. There is naught beside rational knowledge, that can enable holy men toendure the afflictions of the opposite extremes of heat and cold and wind and rain.**m.39. O _rAma, except by this weapon of knowledge, how else the sadhus are ableto tolerate heat and cold and such dualities?~~vwv.133/39. Râghava! By which (expedient) do the pains of the pairs of oppositeconditions such as cold wind and heat become bearable among sages without theapplication of knowledge?

zItavAtAtapAdIni dvandvaduHkhAni rAghava |jJAnayuktiM vinA kena sahyatAM yAnti sAdhuSu ||2|11|39||

And how but by rational Wisdom, _rAghava, scion of _rAghu, do _sAdhu-s endure thetwofold miseries of burning winds and freezing cold? 39

````y2011.040

Apatanti pratipadaM yathAkAlaM dahanti ca |duHkhacintA naraM mUDhaM tRNamagni.zikhA iva ||2|11|40||Apatanti prati-padam yathA-kAlam dahanti ca |duHkha-cintA naram mUDham tRNam_agni.zikhA iva ||2|11|40||

Apatanti ## x ## they befallprati-padam ## x ## at every stepduHkha-cintA ## x ## his sorry concernsyathA-kAlam dahanti ca ## x ## in their time they burnnaram mUDham ## x ## the foolish mantRNam agni.zikhA iva ## x -40- ## with grass like the fire-crest, the tip of aflame.

**vlm.40. The incessant cares and miseries which befal to men at every step, servesometimes to torment the ignorant mind aa a flame of fire burns away the straw.**m.40. These sorrows and thoughts about them befall the people every instantconstantly and burn them away like fire burning straw.**sv.2.11.38-42 This wisdom destroys the forest of ignorance. Roaming in this forestone undergoes confusion and seemingly interminable suffering.**moT. ... / ... // mo_2,11.40 // duHkhadAyinya: cintA: "duHkhacintAH" | tAz cabhogaviSayA: jJeyA: ||2|11| moT_2,11.40 ||2|11|

Apatanti pratipadaM yathAkAlaM dahanti ca |duHkhacintA naraM mUDhaM tRNamagni.zikhA iva ||2|11|40||

Now, Craving wears a crown of Fire, that sparks the dry grass into flame, sparks thatburn a foolish fellow blistered by his own sad concerns. 40

````y2011.041

prAjJaM vijJAtavijJeyaM samyagdarzanamAdhayaH |na dahanti vanaM varSasiktamagni.zikhA iva ||2|11|41||prAjJam vijJAta-vijJeyam samyag-darzanam_Adhaya: |na dahanti vanam varSa-siktam_agni.zikhA iva ||2|11|41||

prAjJam vijJAta-vijJeyam ## x ## _prajnA that is understood, to be understoodsamyag-darzanam ## x ## with full perceptionAdhaya: ## x ## such caresna dahanti vanam ## x ## they do not burn the forestvarSa-siktam agni-zikhA: iva ## x ## as a downpour the flames. -41-

**vwv.131/41. mental agonies do not burn (or afflict) a wise man who has understoodwhat is to be known and has the right vision, as flames of fire do not burn a forestwetted by rain.**vlm.41. But the troubles of this world can not afflict the wise man, who knows theknowable, and discerns all things (in their true light); just as it is impossible for theflame of fire to burn down a wood drenched by the rains.**m.41. The way fire is unable to burn a drenched forest, spiritual knowledge, that is tobe known, and integrated perception (of the world) do not burn the beings.**moT. prAjJam vijJAta-vijJAnaM samyagdarzinam Adhaya: / na dahanti vanamvarSadabdam agni.zikhA iva // mo_2,11.41 // "prAjJam" kathambhUtam | "vijJAtam"anubhUtam | "vijJAnam" vijJAnarUpam Atmatattvam yena tam | "AdhayaH" cintA: |"vanam" kathambhUtam | "varSanta: abdAH" meghA: yasya tat ||2|11| moT_2,11.41||2|11|

prAjJaM vijJAtavijJeyaM samyagdarzanamAdhayaH |na dahanti vanaM varSasiktamagni.zikhA iva ||2|11|41||

When _prajnA Knowledge is known as it should be known, properly seen, your careswill not burn you, as fire does not burn a rain-soaked forest. 41

````y2011.042

AdhivyAdhiparAvarte saMsAramarumArute |kSubhite'pi na tattvajJo bhajyate kalpavRkSavat ||2|11|42||Adhi-vyAdhi-parAvarte samsAra-maru-mArute |kSubhite_api na tattva.jJo bhajyate kalpa-vRkSa.vat ||2|11|42||

Adhi-vyAdhi-parAvarte ## x ## Whirling in care and diseasesamsAra-maru-mArute ## x ## in the wind of _saMsAra DesertkSubhite api ## x ## though shakenna tattva.jJa: bhajyate ## x ## the Thatness-knower is not disturbedkalpa-vRkSa.vat ## like the _kalpa Tree. -42- ##

**vlm.42. The man knowing the truth resembles the firm arbor of the oak (_kalpa),which no whirlwind of disease or distress, raised by the hot winds of this desert of theworld, has the power to upset.**m.42. One who knows the truth remains unmoved, like a kalpa tree, even thoughafflicted by mental and physical diseases and wafted and blown around by the hotdesert winds of 'samsara'.**sv.2.11.38-42 This wisdom destroys the forest of ignorance. Roaming in this forestone undergoes confusion and seemingly interminable suffering.**VA: In the middle of cares and diseases, knower of truth is not shaken, as _kalpatree is not disturbed by desert winds of samsara. which aspect of kalpa-vRkSa ismeant? Is it ageless? Or it is referred to its place in heavens? Why it is not disturbed bythe winds? I only know of it as wish-fulfilling tree.**AS: It is not explained but I would guess it refers to its long life! A comment on theAdhi-vyAdhi: The two words respectively describe mental and bodily ills. These form thecyclones of the wind of the samsaara desert. tattva.jJa to me means the knowledgeableone.**moT. .. / ... // mo_2,11.42 // "AdhivyAdhyo: parAvartaH" paunaHpunyenAvRtti:yasmin | tAdRze "kSubhite" bhAvAbhAvAkhya: kSobhayukte | "na" "bhajyate"harSazokavazam na yAti | "samsAramarumArute kSubhite" satIti yojyam | "kalpavRkSo'pi mArute kSubhite" sati "na bhajyate" ||2|11| moT_2,11.42 ||2|11|**AB. ... bhajyate Amardyate pIDyate ...||

AdhivyAdhiparAvarte saMsAramarumArute |kSubhite'pi na tattvajJo bhajyate kalpavRkSavat ||2|11|42||

Whirled in the wind of _saMsAra Desert, the knower of Thatness stands steady as the_kalpa Tree. 42

````y2011.043

tattvaM jJAtumato yatnAddhImAneva hi dhImatA |prAmANikaH prabuddhAtmA praSTavyaH praNayAnvitam ||2|11|43||tattvam jJAtum_ato yatnAd_dhImAn_eva hi dhImatA |prAmANika: prabuddha-AtmA praSTavya: praNaya-anvitam ||2|11|43||

tattvam jJAtum ata: yatnAd ## x ## to know the Thatness, then, with effortdhImAn eva hi dhImatA ## x ## a wise man should approach the WiseprAmANika: prabuddhAtmA ## x ## authoritative, Self-awakenedpraSTavya: praNaya-anvitam ## x -43- ## questioning him respectfully.

**moT. ... / ... // mo_2,11.43 // "prAmANikaH" pramANavaktA | "prabuddhaH" jJAta: |"AtmA" cinmAtrarUpa: paramAtmA yena | sa: "prabuddhAtmA" | "praNayAnvitam"yAcJAsahitam | etadvyatiriktas tu pRSTa: viruddham eva kimcid brUyAd iti bhAva:||2|11| moT_2,11.43 ||2|11|**vlm.43. The intelligent man who has a mind to know the truth, must diligently servehis wise preceptor with loving regard.**m.43. 'I shall know the truth' - with this determination, an intelligent person shouldapproach with affection (and respect)one who is an authority and an awakened selfand who is worthy of being questioned (worthy of being a teacher).**sv.2.11.43 One should therefore approach an enlightened teacher and by asking theright question with the right attitude, elicit the teaching.

tattvaM jJAtumato yatnAddhImAneva hi dhImatA |prAmANikaH prabuddhAtmA praSTavyaH praNayAnvitam ||2|11|43||

To know the Thatness, then, a wise man should approach the wise man ofexperience, awake to Self, respectfully seeking advice. 43

````y2011.044

prAmAnikasya pRStasya vakturuttamacetasaH |yatnena vacanaM grAhyamaMzukeneva kuMkumam ||2|11|44||prAmAnikasya pRStasya vaktur_uttama-cetasa: |yatnena vacanam grAhyam-amzukena_iva kumkumam ||2|11|44||

= prAmAnika pRSTa grAhya amzuka kumkuma = > ... ||2|11|

prAmAnikasya pRStasya ## x ##Asking such an authoritativevaktur uttama-cetasa: ## x ##teacher, of the highest awarenessyatnena vacanam grAhyam ## x ##grasping with effort his wordsamzukena iva kumkumam ## x ##as a cloth takes the saffron dye.

**vlm.44. The sayings of the well-minded preceptor who is asked about anything, mustbe carefully preserved in the mind, as a piece of fine muslin receives the dye (withwhich it is dyed).**m.44. One should receive with perfect mind the words and teachings of such anauthority, the way a cloth receives the vermillion colour.**sv.2.11.44 It then becomes an integral part of one's being.**moT. ... / ... // mo_2,11.44 // "yatnenA"vadhAnena ||2|11| moT_2,11.44 ||2|11|

prAmAnikasya pRStasya vakturuttamacetasaH |yatnena vacanaM grAhyamaMzukeneva kuMkumam ||2|11|44||

Questioning an experienced teacher of high intelligence, you should soak-up his words,the way a cloth soaks-up the saffron dye. 44

````y2011.045

atattvajJamanAdeyavacanaM vAgvidAM vara |yaH pRcchati naraM tasmAnnAsti mUDhataro'paraH ||2|11|45||a-tattva.jJam_an-Adeya-vacanam vAg.vidAm vara |ya: pRcchati naram tasmAn na_asti mUDhataro_a.para: ||2|11|45||

a-tattva.jJam ## x ## the non-Thatness-knoweran-Adeya-vacanam ## x ## of unacceptable teachingvAgvidAm vara ## x ## o best of the wordwiseya: pRcchati naram ## x ## who questions such a mantasmAt ## x ## than himna asti mUDhatara: apara: ## x ## there is not a greater fool.

**vlm.45. O best of the eloquent, you must not receive the instruction of oneunacquainted with truth himself; whoever asks him anything is the greatest of fools.**m.45. O best of orators, he, who questions one who is not knowledgeable aboutTruth and who can not impart knowledge, is a fool. There can be no greater fool thanhim.**sv.2.11.45 The fool asks irrelevant questions irreverently; and the greater fool is hewho spurns the sage's wisdom.**moT. ... / ... // mo_2,11.45 // na tattvam jAnAtIti tAdRzam | dehAdAvAtmAbhimAninam ity artha: ||2|11| moT_2,11.45 ||2|11|

atattvajJamanAdeyavacanaM vAgvidAM vara |yaH pRcchati naraM tasmAnnAsti mUDhataro'paraH ||2|11|45||

One who does not know the Thatness, whose words are not conformableto Truth;—and one who questions such a man:—which is the greater fool? 45

````y2011.046

prAmaNikasya tajJasya vaktuH pRStasya yatnataH |nAnutiSThati yo vAkyaM nAnyastasmAnnarAdhamaH ||2|11|46||prAmaNikasya tajJasya vaktu: pRStasya yatnata: |na_anutiSThati yo vAkyam na_anyas_tasmAn_nara-adhama: ||2|11|46||

prAmaNikasya tajJasya ## of authority, of That-knowing ##vaktu: pRStasya yatna.ta: ## of the teacher being asked, with effort ##na anutiSThati ya: vAkyam ## x ## who does not follow the instructionna anyas tasmAn narAdhama: ## x -46- ## not other than an inferior person.

**vlm.46. Whoever does not carefully attend to the words of the truth-telling preceptorwho is asked about anything, is the basest of men.**m.46. One who does not practice the words and teachings of a knower of Truth afterquestioning him, is no other than a lowly being.**sv.2.11.46 He is surely not a sage who responds to the vain questions of a foolishquestioner.**moT. ... / ... // mo_2,11.46 // "vAkyam nAnutiSThati" taduktavAkyavAcyam arthamna sampAdayati ||2|11| moT_2,11.46 ||2|11|

prAmaNikasya tajJasya vaktuH pRStasya yatnataH |nAnutiSThati yo vAkyaM nAnyastasmAnnarAdhamaH ||2|11|46||

One who does not follow the instruction of an experienced authority, questioning him,and practising accordingly, he is called an inferior man. 46

````y2011.047

ajJatAtajjJate pUrvaM vakturnirNIya kAryataH |yaH karoti naraH praznaM pRcchakaH sa mahAmatiH ||2|11|47||a.jJatA-taj.jJate pUrvam vaktur_nirNIya kAryata: |ya: karoti nara: praznam pRcchaka: sa mahA.mati: ||2|11|47||

a-jJatA-taj-jJate pUrvam vaktu: nirNIya ## x ## Having ascertained the wisdomor unwisdom of the speaker,kAryata: ## x ## according.with what he does,ya: karoti nara: praznam pRcchakaH, ## x ## asking questions, such a mansa mahAmati: ## x ## is a great thinker. -47-

**vlm.47. He is the best inquirer who makes his enquiry of one after ascertaining by hisdeeds whether he knows the knowable or not.**m.47. Who ever decides before questioning the knowledge or other wise of theteacher and asks with reference to his (the questioner) practice, he is a man of greatintelligence.**sv.2.11.47-54 O _rAma, you are indeed the best among all seekers, for you haveduly reflected over the truth and you are inspired by the best form of dispassion.**moT. taj-jJatAtajjJate pUrvam ... / ... // mo_2,11.47 // "kAryataH" na tuvacanamAtrAt | vacanamAtreNa hi bahava: brahmajJAninam AtmAnam darzayanti||2|11| moT_2,11.47 ||2|11|**AB. kAryato vyavahAra-liGgata: ||2|11|.

ajJatAtajjJate pUrvaM vakturnirNIya kAryataH |yaH karoti naraH praznaM pRcchakaH sa mahAmatiH ||2|11|47||

The Wisdom or unWisdom of the teacher, judging by his works,—one who resolves thisquestion is called an intelligent seeker. 47

````y2011.048

anirNIya pravaktAraM bAlaH praznaM karoti yaH |adhamaH pracchakaH sa syAnna mahArthasya bhAjanam ||2|11|48||a-nirNIya pravaktAram bAla: praznam karoti ya: |a.dhama: pracchaka: sa syAn_na mahArthasya bhAjanam ||2|11|48||

anirNIya pravaktAram ## x ## doubtful of his instructorbAla: praznam karoti ya: ## x ## one who asks childish questionsadhama: pracchaka: sa syAt ## x ## the least inquirer he be. -48-

**moT. ... / adhama: pRcchakaH sa syAn ... // mo_2,11.48 // "bAlaH" bAla.vatmUDha: | "mahArthasya" mokSAkhyasya paramaprayojanasya ||2|11| moT_2,11.48||2|11|**vlm.48. But he is reckoned a vile inquirer and incapable of knowing great things, whomakes a boyish query without ascertaining the lecturer's (qualifications}.**m.48. Without such determination or judgement whoever questions like a child, he islowly and is not worthy of the Supreme Knowledge.

anirNIya pravaktAraM bAlaH praznaM karoti yaH |adhamaH pracchakaH sa syAnna mahArthasya bhAjanam ||2|11|48||

One who doubts his teacher, one who asks foolish childish questions, he's a poorenquirer, unworthy of this great truth. 48

````y2011.049

pUrvAparasamAdhAnakSamabuddhAvanindite |pRSTaM prAjJena vaktavyaM nAdhame pazudharmiNI ||2|11|49||pUrva.apara-samAdhAna-kSama-buddhAv_a.nindite |pRSTam prAjJena vaktavyam na_adhame pazu-dharmiNI ||2|11|49||

pUrva-apara-samAdhAna-kSama-buddhau ## x ## with an intellect that can reachlogical conclusionsa.nindite ## x ## virtuouspRSTam prAjJena vaktavyam ## x ## asked with intelligence is to replyna adhame pazu-dharmiNI ## x ## not when an inferior animal-nature – [<pazu> is a Technical Term of kAzmIra zaivism].

**moT. "prAjJena" buddhimatA guruNA | "pRSTam" prazna-viSayI.kRtam vastu |"a.nindite" | tathA "pUrva.aparayo:" pUrvApara-vAkya-bhAga-arthayo: | yat"samAdhAnam" anyo_anya-viruddhatApanayanam | tatra "kSamA buddhiH" yasya |tAdRze praSTari vaktavyam | "adhame" ata eva "pazudharmiNi" mUDhatayA pazu-sadRze praSTari | "na" vaktavyam vyarthatvAt || moT_2,11.49 ||**vlm.49. The wise man when asked, will reply to him who is able to comprehend theantecedent and subsequent propositions, and is possessed of a good understanding;but he should make no answer to a vile brutish being.**m.49. One should teach (or answer questions) to one who can grasp the pros andcons of a teaching and not to one who is of animal nature.**sv.2.11.47-54 O _rAma, you are indeed the best among all seekers, for you haveduly reflected over the truth and you are inspired by the best form of dispassion.

pUrvAparasamAdhAnakSamabuddhAvanindite |pRSTaM prAjJena vaktavyaM nAdhame pazudharmiNI ||2|11|49||

When asked by one with a good intellect that is able to reason, a reply may be given;but not to someone of an animal nature. 49

````y2011.050

prAmANikArthayogyatvaM pRcchakasyAvicArya ca |yo vakti tamiha prAjJAH prAhurmUDhataraM naram ||2|11|50||prAmANika-artha-yogyatvam pRcchakasya_a.vicArya ca |yo vakti tam_iha prAjJA: prAhur_mUDhataram naram ||2|11|50||

prAmANika-artha-yogyatvam ## x ## evidence-meaning-capabilitypRcchakasya ## x ## of the questionera-vicArya ca ## x ## and not inquired intoya: vakti tam iha ## x ## who speaks to such a oneprAjJA: prAhur mUDhataram naram ## x ## the wise call him a stupid fellow. -50-

**moT. ... pRcchakasyAvicArya vA / ... prAhur mUDhatamaM naram // mo_2,11.50 //"pRcchakasya" mUDhataratvAt asya "mUDhatamatvam" | bahUnAm jAtipariprazne himUDhatama: | pRcchakAd api mUDha: asau kim brUyAd iti bhAva: ||moT_2,11.50 ||**vlm.50. The preceptor who gives his lecture without examining the capacity of theinquirer to grasp his meaning, is pronounced unwise by the learned.**m.50. One, who preaches or imparts knowledge without knowing the abilities of thequestioner to grasp the answers, is the most foolish teacher.

prAmANikArthayogyatvaM pRcchakasyAvicArya ca |yo vakti tamiha prAjJAH prAhurmUDhataraM naram ||2|11|50||

As for the teacher who does not look into the fitness of mind of the seeker, yet teacheshim—the wise call him a foolish man. 50

````y2011.051

tvamatIva guNazlAghI pracchako raghunandana |ahaM ca vaktuM jAnAmi samo yogo'yamAvayoH ||2|11|51||tvam_atIva guNa-zlAghI pracchako raghu.nandana |aham ca vaktum jAnAmi samo yogo_ayam_Avayo: ||2|11|51||

tvam atIva guNa zlAghI ## x ## You are everywhere renowned for virtuepracchako raghunandana ## x ## as a questioner, o _rAghavaaham ca vaktum jAnAmi ## x ## and I know how to answersama: yoga: ayam Avayo: ## x ## the same union for both of us — we have thismuch in common. -51-

**moT. tvam atIva guNAdhAraH ... / ... sa ca yogo 'yam Avayo: // mo_2,11.51 //"saH" tava "guNAdhAra"pRcchakatvam mama tAdRk vaktRtvam iti "yogaH" sadRza-sambandha: ||2|11| moT_2,11.51 ||2|11|**vlm.51. O delight of _rAghu's race! this our meeting is a very congenial one and welladapted to each other, wherein you as inquirer are an admirer of virtue, and I thespeaker, am well acquainted (with the subject).**m.51. O son of _rAghu dynasty, you are an excellent questioner. I know how to reply(with good articulation). Ours is a balanced relationship.**sv.2.11.47-54 O _rAma, you are indeed the best among all seekers, for you haveduly reflected over the truth and you are inspired by the best form of dispassion.

tvamatIva guNazlAghI pracchako raghunandana |ahaM ca vaktuM jAnAmi samo yogo'yamAvayoH ||2|11|51||

Scion of _rAghu, you are known for your skill as a questioner;and I can give a good answer. We two have this much in common. 51

````y2011.052

yadahaM vacmi tadyatnAttvayA zabdArthakovida |etadvastviti nirNIya hRdi kAryamakhaNDitam ||2|11|52||yad_aham vacmi tad_yatnAt_tvayA zabda-artha-kovida |etad_vastv_iti nirNIya hRdi kAryam_a.khaNDitam ||2|11|52||

yad aham vacmi tad ## x ## What I say, thatyan tAt ## x ## that whichtvayA zabdArtha-kovida ## x ## by you, knower of wordsetad vastu iti ## x ## this very substancenirNIya hRdi ## x ## decide in the Heart kAryam akhaNDitam – what is to bedone constantly. -52-

**VA: What I say, you knower of words, take into your heart, conclude it to be truetrue and act accordingly.**AS: I agree with you except for the typo of two "trues"(:-)! I would also saysomething like "you should attempt to believe it as true" as suggested by yatnAt (witheffort). The encoded text has a serious typo! The word is yatnAt. The reading yan tAtfrom yantAt is totally mistaken; no such sandhi or declension works! [corrected, jd].**moT. ... / ... // mo_2,11.52 // nirNayasvarUpam kathayati | "etad" iti | "etat"zrIvasiSThoktam "vastu" | paramArthasatyam bhavati | pUrvam bhaktimAtreNaivamadvacanam satyatayA grAhyam | tata: tatsatyatA svayam eva prakaTIbhaviSyati |anyathArambhamAtre eva svavikalpakRtAbhi: sUkSmekSikAbhi: tava kimcid api nasetsyatIti bhAva: ||2|11| moT_2,11.52 ||2|11|**vlm.52. You that understand the meaning of words, should well consider all what Itell you, and take them to your heart.**m.52. O scholar of words and interpretations, you decide the truth of whatever to sayand practice it without hesitation.

yadahaM vacmi tadyatnAttvayA zabdArthakovida |etadvastviti nirNIya hRdi kAryamakhaNDitam ||2|11|52||

You are a most intelligent listener, Rama. Therefore, takemy words to heart; and then decide what it is that you ought to do. 52

````y2011.053

mahAnasi virakto'si tattvajJo'si janasthitau |tvayi coktaM lagatyantaH kuGkumAmbu yathAMzuke ||2|11|53||mahAn_asi virakto_asi tattva.jJo_asi jana-sthitau |tvayi ca_uktam lagaty_anta: kuGkuma-ambu yathA_amzuke ||2|11|53||

mahAn asi ## x ## You are greatvirakta: asi ## x ## you are dispassionatetattva.jJa: asi jana-sthitau ## x ## you are a Thatness-knower among peopletvayi ca uktam lagati anta: ## x ## what I have said sticks to youkuGkuma-ambu yathA amzuke ## x ## like saffron-water with a cloth. -53-

**moT. mahAn asi virakto 'si tajjJo 'si janatAsthitau / tvayi vastu lagaty anta: ... //mo_2,11.53 // yata: tvam "mahAn" na tu nIca: "asi" | nIco hi nIcatayA svalpenApikSubhyati | tathA "viraktaH" samsArikapadArtheSu virakta: "asi" | anyathA hipadArthAviSTabuddhe: te yogyatA na syAt | tathA "janatAyA: sthitau" racanAyAm |"tajjJaH" nipuNa: "asi" | anyathA hi taddRSTAntAnusAreNa prokta: upadeza: tvayi nalaget | ata: "vastu" maduktaparamArthatattvam | "tvayi lagati" | kim "yathA" |"kuGkumAmbu" "yathA" | yathA tat "amzuke" lagati tathety artha: ||2|11| moT_2,11.53||2|11|**vlm.53. You are truly great and disgusted with the world, and know the truth amongmankind; whatever is spoken to you must be impressed in your mind as the red dye onmuslin.**m.53. You are great. You are not attached to things. You are living among knowersof Truth. Whatever I say will be absorbed by you like the vermillion colour sticking to acloth.**sv.2.11.47-54 O _rAma, you are indeed the best among all seekers, for you haveduly reflected over the truth and you are inspired by the best form of dispassion.**AB. lagati kuGkuma amzuka ... ||2|11|

mahAnasi virakto'si tattvajJo'si janasthitau |tvayi coktaM lagatyantaH kuGkumAmbu yathAMzuke ||2|11|53||

You are great, and dispassionate. You are a knower of That Truth.What you've learned colors you within, as saffron-water dyes a cloth. 53

````y2011.054

uktAvadhAnaparamA paramArthavivecinI |vizatyarthaM tava prajJA jalamadhyamivArkabhAH ||2|11|54||ukta-avadhAna-paramA paramArtha-vivecinI |vizaty_artham tava prajJA jala-madhyam_iva_arka.bhA: ||2|11|54||

ukta-avadhAna-paramA ## heard-attention-perect — Close attention to whatyou hear ##paramArtha-vivecinI ## discerning the higher sense ##vizati artham tava prajJA ## your intelligence enters the meaning ##jala-madhyam iva arka bhA: ## as sun-shine (enters) mid-water. -54- ##

ukta-avadhAna-paramA – heard-attention-perect Pay close attention to what you hearparamArtha-vivecinI – high-goal-discerning vizati artham tava prajJA – enters meaningyour intelligence jala-madhyam iva arka bhA: – mid-water like sun-shine

**VA: Pay attention and reflect on the highest goal. Let the meaning get reflected inyour intelligence as calm waters reflect sunshine.**AS: There is no imperative mood here. Vasishtha is commenting that: Yourintelligence, ever attentive to what is said, analyzing the great truth, enters into themeaning of words, like sunlight entering water! No reflection here, but deeppenetration!**moT. ... / ... // mo_2,11.54 // "ukte" madukte | yat "avadhAnam" | tad eva"paramam" grAhyatvenotkRSTam yasyA: | tAdRzI | tathA "paramArthasya"maduktavAkyAntarArthasya | "vivecinI tava prajJA artham" madvAkyArtham | "vizati"vartamAnasamIpe vartamAnA | atra dRSTAntam Aha | "jale"ti ||2|11| moT_2,11.55||2|11|**vlm.54. You by your attention to what I say and discrimination of spiritual matters,can make your understanding receive my instruction as the waters reflect the sun-light.**m.54. You (can) concentrate intensely on what is said. You discriminate between theSupreme Truth (and others). Your all-wise intelligence can (easily) enter into themeanings (of words) like the rays of Sun penetrating the waters.**sv.2.11.47-54 O _rAma, you are indeed the best among all seekers, for you haveduly reflected over the truth and you are inspired by the best form of dispassion.

uktAvadhAnaparamA paramArthavivecinI |vizatyarthaM tava prajJA jalamadhyamivArkabhAH ||2|11|54||

ukta-avadhAna-paramA ## heard-attention-perect — Close attention to whatyou hear ##paramArtha-vivecinI ## discerning the higher sense ##vizati artham tava prajJA ## your intelligence enters the meaning ##jala-madhyam iva arka bhA: ## as sun-shine (enters) mid-water. -54- ##

Pay close attention. What you hear will enter your intelligenceas _viveka Discernment, like sunshine reflected in a pond. 54

````y2011.055

yadyadvacmi tadAdeyaM hRdi kAryaM prayatnataH |no.cet praSTavya evAhaM na tvayeha nirarthakam ||2|11|55||yad.yad_vacmi tadAdeyam hRdi kAryam prayatnata: |no.cet praSTavya evAham na tvayeha nirarthakam ||2|11|55||

yad.yad_vacmi tadAdeyam ## x ## Whatever I tell you, that is to be receivedhRdi kAryam prayatnata: ## x ## in the Heart as effortful workno.cet praSTavya eva aham ## x ## if you do not inquire into what I sayna tvayA iha nir-arthakam ## x ## it will be of no use to you. -55-

**vlm.55. Receive all that I say and store them diligently in your mind; or else it isuseless to ask me anything.**m.55. Whatever I say try to receive it into your heart and act. Do not questionpurposelessly.**sv.2.11.55. And I am sure that what I am going to say to you will find a firm seat inyour heart.**VA: objection to "as your right work". "make efforts to take what I say to your heart.Without thinking over it, it will be no use to you".**AS: I disagree with both meanings. I think it says: Whatever I say, you shouldreceive it in your heart with great effort (to understand), and not just casually! If (thisis) not (possible) then I am to be asked! The meaning of no cet… phrase iscompletely meesed up in the glossary. praSTavya means one who should beasked and refers to the speaker!**moT. yad yad vacmi tavAdeyaM hRdi kAryam prayatnata: / ... // mo_2,11.55 //"Adeyam" AdAnArham tat tad ity adhyAhAryam ||2|11| moT_2,11.55 ||2|11|

yadyadvacmi tadAdeyaM hRdi kAryaM prayatnataH |no.cet praSTavya evAhaM na tvayeha nirarthakam ||2|11|55||

What I tell you should be received into your Heart as your right work. But you mustquestion it, or it will be of little use to you. 55

````y2011.056

mano hi capalaM rAma saMsAravanamarkaTam |saMzodhya hRdi yatnena zrotavyA paramArthagIH ||2|11|56||mano hi capalam rAma samsAra-vana-markaTam |samzodhya hRdi yatnena zrotavyA paramArtha-gI: ||2|11|56||

mano hi capalam rAma ## x ## The manas mind is restlesssamsAra-vana-markaTam ## x ## a monkey in _saMsAra Woodssamzodhya hRdi yatnena ## x ## after purifying in the Heart with effortzrotavyA paramArtha-gI: ## x ## to-be-heard supreme-song. -56-

**vlm.56. The mind, O Rama! is as fickle as an ape in the forest, correct it carefully andattend to spiritual instruction.**m.56. O *rAma, mind is like a monkey moving about in this world-forest, A heartpurified by heart is fit to hear the Supreme Word.**sv.2.11.56 Indeed, one should positively strive to enthrone wisdom in one's heart, forthe mind is unsteady like a monkey.**moT. ... / ... // mo_2,11.56 // "hi" yasmAt | "mano"nirodhe 'vazyam prayAsa: | tamvinA ca madvAkyahRtkaraNam na sambhavati | ato 'sty eva madvAkyahRtkaraNeprayAsa iti bhAva: ||2|11| moT_2,11.56 ||2|11|**AB. ... ||2|11| * gI: cf ``y2011.065 below

mano hi capalaM rAma saMsAravanamarkaTam |saMzodhya hRdi yatnena zrotavyA paramArthagIH ||2|11|56||

manas mind is a monkey swinging in the woods of _saMsAra.mind purified within the Heart will hear the Song of Perfect Truth. 56

````y2011.057

avivekinamajJAnamasajjanaratiM janam |ciraM dUratare kRtvA pUjanIyA hi sAdhavaH ||2|11|57||a-vivekinam_a-jJAnam_a-saj.jana-ratim janam |ciram dUratare kRtvA pUjanIyA hi sAdhava: ||2|11|57||

a-vivekinam a-jJAnam ## x ## the non-Discerner, unWisdoma-satjana-ratim janam ## x ## a person who does not find refuge with goodpeople – [there is a veiled sexual pun here]ciram dUratare kRtvA ## x ## always keeping them at a distancepUjanIyA: hi sAdhava: ## x ## the _sAdhu-s are to be worshipped. -57-

**vlm.57. Keep yourself always from the injudicious and ignorant, and those addictedto the company of wicked people, and honour the virtuous.**m.57. Only sadhus are worthy of worship. Keep away from the unintelligent, ignorantand bad people for ever.**sv.2.11.57-58. And, one should then avoid unwise company.**moT. ... / ciram dUrataraM kRtvA pUjanIyA hi sAdhava: // mo_2,11.57 //avidyamAnam jJAnam yasya tam "ajJAnam" | "asajjanebhyaH" virati: sajjaneSu "ratiz"ca prathamam mokSasAdhanam iti bhAva: ||2|11| moT_2,11.57 ||2|11|

avivekinamajJAnamasajjanaratiM janam |ciraM dUratare kRtvA pUjanIyA hi sAdhavaH ||2|11|57||

The non-Discerners, the unWise, people who don't pursue the truth,—keep away from such people, and make the _sAdhu-s your company. 57

````y2011.058

nityaM sajjanasaMparkAdviveka upajAyate |vivekapAdapasyaiva bhogamokSau phale smRtau ||2|11|58||nityam saj.jana-samparkAd_viveka upajAyate |viveka-pAda.pasya_eva bhoga.mokSau phale smRtau ||2|11|58||

nityam ## Always ##saj.jana-samparkAt ## from association with good people ##viveka: upajAyate ## viveka Discernment arises ##viveka-pAdapasya_eva ## only from the Discernment Tree ##bhoga.mokSau phale smRtau ## x -58- ##

jd#pRc > #sampRc > #samparka, #saMparka संपकः -m.- Mixture. - Union, contact • Society,

association, company • Sexual union, copulation. •• (end-comp. f. -A) mixing together, contactbetween • bodily contact, sexual intercourse with (comp).

#bhoga.mokSa

bhoga-mokSau phale –the two fruits of Pleasure and Freedom smRtau – areremembered.

**moT.... / vivekapAdapasyaite bhoga.mokSau phale smRte // mo_2,11.58 //spaSTam ||2|11| moT_2,11.58 ||2|11|**vlm.58. It is by association with good people that we can gain wisdom, whichresembles a tree yielding the fruits both of enjoyment and liberation (i.e. both ofworldly and future good).**m.58. Association with noble and good people yields discriminatory intelligence.Enjoyment and liberation are the fruits of the tree of viveka (discriminatoryintelligence).

nityaM sajjanasaMparkAdviveka upajAyate |vivekapAdapasyaiva bhogamokSau phale smRtau ||2|11|58||_viveka Discernment will always come from keeping company with the wise. And thereare two kinds of fruit on the _viveka Tree, known as Enjoyment, and Freedom. 58

````y2011.059

mokSadvAre dvArapAlAzcatvAraH parikIrtitAH |zamo vicAraH santoSazcaturthaH sAdhusaMgamaH ||2|11|59||mokSa-dvAre dvAra-pAlAz_catvAra: parikIrtitA: |zamo vicAra: santoSaz_caturtha: sAdhu.samgama: ||2|11|59||

mokSa-dvAre ## x ## at the door of moksha Freedom (are)catvAra: dvAra-pAlA: ## x ## four Doorkeepers,parikIrtitA: ## x ## known aszama: ## x ## zama Peace = zanti PeacevicAra: ## x ## _vicAra Inquiry (logical investigation of the external)viveka Enquiry ## x ## meditative analysis through introspectionsantoSa: ## x ## Contentment, satisfactioncaturtha: sAdhu-samgama: ## (and) fourthly, Good Company, the company of_sAdhu-s like you. -59- ##

**vlm.59. There are four guards said to keep watch at the gate of Liberation, namely;peace, judgment, contentment and the society of the good.**m.59. Four are said to be the keepers of the gate of Liberation : peace, inquiry, joyand association with sadhus.**sv.2.11.59 _rAma, there are four gate-keepers at the entrance to the Realm ofFreedom (moksa). They are self-control, spirit of enquiry, contentment and goodcompany. The wise seeker should diligently cultivate the friendship of these, or at leastone of them.**AB. ... / ... // mo_2,11.59 // etai: vyastai: samastair vA vinA na kazcin mokSamprApnotIti vivekasya mokSasAdhakatvam astIti bhAva: ||2|11| moT_2,11.59 ||2|11|

mokSadvAre dvArapAlAzcatvAraH parikIrtitAH |zamo vicAraH santoSazcaturthaH sAdhusaMgamaH ||2|11|59||

The gate to Freedom is kept by four Warders, known as Santosha Contentment, ShamaPeace, and Vichara Enquiry; and, fourth, _sAdhu-sanga, Good Company. 59

`y2011.060

एते से याः य नेन च वारो वौ योऽथवा ।वारम ् उ घाटय य ् एते मो राजगहेृ तथा ॥2|11|२।११।६०॥

एते से या: य नेन च वारो वौ यो_अथवा ।वारम_्उ घाटय य_्एते मो -राज.गहेृ तथा ॥2|11|२।११।६०॥

ete sevyA: prayatnena catvAro dvau trayo_athavA |dvAram_udghATayanty_ete mokSa-rAja.gRhe tathA ||2|11|60||

एते से या: These are to be attended.to य नेन with effort

च वार: वौ यः_अथ.वा four, two, or.else three.

वारम_्उ घाटयि त_एते They unlock the door

मो -राज.गहेृ तथा thus in the royal palace of Freedom. -60-

**vlm.60. All these or three or two of them are to be attended with care, because they shall open to youthe door leading to the abode of liberation.**m.60. These are to be striven for. If not four, atleast two or three of them should be worked for. Thusthe gates of the palace of Liberation can be blown open.**sv.2.11.60-73 omitted**moT. ... / ... mokSarAjagRhe balAt // mo_2,11.60 // spaSTam ||

These four should be attended to with faithful service:or just three;or two;and they'll let you into the Palace of moksha Freedom.-60-

````y2011.061

ekaM vA sarvayatnena prANAMstyaktvA samAzrayet |ekasminvazage yAnti catvAro'pi vazaM yataH ||2|11|61||ekam vA sarva.yatnena prANAms_tyaktvA samAzrayet |ekasmin_vazage yAnti catvAro_api vazam yata: ||2|11|61||

ekam vA ## x ## Or even one,sarva-yatnena ## x ## with every effortprANAn tyaktvA ## x ## having renounced lifesamAzrayet ## x ## should be resorted to.ekasmin ## x ## When oneyata: ## x ##vazam ## x ## controlapi catvAra: ## x ## then the quartetyAnti ## x ## comevazage ## x ## under control. -61-

**vlm.61. Or at last one of them is to be resorted to with diligence and even at theexpense of one's life; because by securing one of these a man can reconcile and gainall the four (to his favour).**m.61. (If not all) at least one of them should be achieved even at the risk of life.Once one is possessed, the rest come into posession.**moT. ... / etasmin vazage yAnti ... // mo_2,11.61 // "etasmin" ekasmin | "ekaz"cAtrottarazlokAnurodhena vivekI jJeya: ||2|11| moT_2,11.61 ||2|11|

ekaM vA sarvayatnena prANAMstyaktvA samAzrayet |ekasminvazage yAnti catvAro'pi vazaM yataH ||2|11|61||

With firm commitment, at the risk of life itself, even just one may be resorted to. Whenone is won over, the three are, too. 61||*or||With firm commitment, practising restraint of breath, even just onemay be subdued. But then, when one is won over, the three are, too.

````y2011.062

saviveko hi zAstrasya jJAnasya tapasaH zruteH |bhAjanaM bhUSaNAkAro bhAskarastejasAmiva ||2|11|62||sa-viveko hi zAstrasya jJAnasya tapasa: zrute: |bhAjanam bhUSaNa-AkAro bhAskaras_tejasAm_iva ||2|11|62||

sa-viveka: hi ## (A person) with _viveka Discernment is indeed ##bhAjanam ## the embodiment, ##bhUSANa-AkAra: ## beautiful illustration of ##zAstrasya jJAnasya tapasa: zrute: ## the _zAstra Teachings, _jJAna Wisdom,_tapas Austerity, and the _zruti Scriptures ##iva bhAskara: tejasAm ## like the _tejas Fire of the Sun. -62- ##

**VA: should be bhUSaNAkAro. **AS: I agree! **jd: corrected.**moT. saviveko hi zAstrasya jJAnasya tapaso dyuteH / ... // mo_2,11.62 //"bhUSaNa"bhUta: "AkAraH" yasya | tAdRza: ||2|11| moT_2,11.62 ||2|11|**vlm.62. The wise man is the receptacle of all Sástras&nd Srutis, of all knowledge andausterity, and is a gem on earth, as the sun is the receptacle of light (and gem ofheaven).**m.62. The one with discrimination (viveka) is worthy of scriptures, knowledge,askeris and sruti (inspired scripture). He is jewel among people like sun among shiningobjects.

saviveko hi zAstrasya jJAnasya tapasaH zruteH |bhAjanaM bhUSaNAkAro bhAskarastejasAmiva ||2|11|62||

A person of _viveka Discernment is the embodiment of _zAstras, Wisdom, Sacrifice, and_tapas. He's bright as the sun! 62

````y2011.063

ghanatAmupayAtaM hi prajJAmAndyamacetasAm |yAti sthAvaritAmambu jADyAtpASANatAmiva ||2|11|63||ghanatAm_upayAtam hi prajJA-mAndyam_a-cetasAm |yAti sthAvaritAm_ambu jADyAt_pASANatAm_iva ||2|11|63||

ghanatAm upayAtam hi ## Thickening, nearing it ##prajJA-mAndyam acetasAm ## weakness of Understanding, a-chetas Un-Awareness ##yAti sthAvaritAm ambu ## comes to stillness the water ##jADyAt pASANatAm iva ## from thickness as to stoniness. -63- ##

**VA: objection to "not understanding thickens things and stills the water" - doesn'tmake sense, really. Lazy mind becomes unmoving and solid in stupidiy, as waterfreezes (at cold temperatures).**AS: I would translate acetas as one without a mind – or a weak minded one. Thus,ones who have a weak mind have their ignorance (prajJAmAndya) solidified , just aswater becomes a solid mass due to cold.**moT. ... / ... // mo_2,11.63 // "prajJAmAndyam ghanatAm upayAtam" sat |"sthAvaratAm yAti" iti sambaddha: ||2|11| moT_2,11.63 ||2|11|**vlm.63. The dull understanding of the senseless man becomes as stiff as a(motionless) block, and like the frozen water becoming as hard as stone.**m.63. The sluggishness of intelligence in the dull minds gradually reaches solidity and(complete) dullness like water becoming hard ice (due to coldness).**sv.2.11.60-73 omitted

Not understanding, unaware, thickens things. It stills the water; and the water goesfrom stiffness* into stony frigidity. 63*[The term <jaDa> has two senses: it is portrayed as the solidification of water intoice; and as the mind becoming stultified in stupidity. What some people call a"blockhead" or a "dimwit".]

ghanatAmupayAtaM hi prajJAmAndyamacetasAm |yAti sthAvaritAmambu jADyAtpASANatAmiva ||2|11|63||

````y2011.064

tvaM tu rAghava saujanyaguNazAstrArthadRSTibhiH |vikAsitAntaH karaNaH sthitaH padma ivodaye ||2|11|64||tvam tu rAghava saujanya-guNa-zAstra-artha-dRSTibhi: |vikAsita-anta: karaNa: sthita: padma iva_udaye ||2|11|64||

tvam tu rAghava ## x ## But you, scion of _rAghu,saujanya-guNa-zAstra-artha-dRSTibhi: ## x ## with noble-virtue-zAstra-meaning-worseningvikAsita-anta: karaNa: ## x ## blooming within causesthita: padma iva udaye ## x ## sitting like a lotus in blossom.

**VA:Among decline in good qualities and understanding of meaning of shastras, you,O _rAghava, stand (untouched) like a blossoming lotus.**AS: Both translations fall short! It says: O _rAghava, you with your qualities ofgentleness and vision of _zAstras have become one with expanded mind, like ablooming lotus at day break (udaye). Notice the word padma, the lotus which blooms atsunrise!**moT. ... / ... // mo_2,11.64 // sujanasya bhAva: "saujanyam" | tadyuktA: guNA:"saujanyaguNAH" | te ca "zAstrArthadRSTayaz" ca | tAbhi: "vikAsitam" prajJAmAndya-rahitam "antaHkaraNam" yasya sa: | tathA "uddhRtam" niSkAsitam | "karNasthamjantu"malam yasya sa: | tAdRza: | ato vivekayogya evAsIti bhAva:||2|11| moT_2,11.64-65 ||2|11|**vlm.64. Your good nature and good qualities, O Rama! and the counsels of thelearned in the Sástras have made you sit here with a heart blooming like lotus at therising sun.**m.64. However, O _rAma, with your nobility, goodness and scientific inquiry, youabide with awakened mind and internal instruments like a lotus in bloom.

tvaM tu rAghava saujanyaguNazAstrArthadRSTibhiH |vikAsitAntaH karaNaH sthitaH padma ivodaye ||2|11|64||

_rAghava, not content with all the virtues of nobilityand Shastric teaching, you blossom within, a lotus in a pond. 64

````y2011.065

imAM jJAnagiraM zrotumavaboddhuM ca sanmate |arhasyuddhatakarNastvaM janturvINAsvanaM yathA ||2|11|65||imAm jJAna.giram zrotum_avaboddhum ca sanmate |arhasy_uddhata-karNas_tvam jantur_vINA-svanam yathA ||2|11|65||

ca imAm jJAna-giram zrotum ## x ## and this Wisdom-song to hearavaboddhum ## x ## to realizesan.mate ## x ## o good.mindedtvam arhasi ## x ## you oughtuddhata-karNas ## x ## with excited earsjantur vINA-svanam yathA ## x ## as people to the plucked Vina.

**moT. imAm jJAnadRzaM zrotum ... / arhasy uddhRta-karNastha-janturvINAdhvaniM yathA // mo_2,11.65 // sujanasya bhAva: "saujanyam" | tadyuktA:guNA: "saujanyaguNAH" | te ca "zAstrArthadRSTayaz" ca | tAbhi: "vikAsitam"prajJAmAndyarahitam "antaHkaraNam" yasya sa: | tathA "uddhRtam" niSkAsitam |"karNastham jantu"malam yasya sa: | tAdRza: | ato vivekayogya evAsIti bhAva:||2|11| moT_2,11.64-65 ||2|11|**vlm.65. Your lifted ears to hear these wise lectures, have enabled you to repress yourthoughts; as the music of the lute attracts the mind of the deer.**m.65. O noble minded one, you shall know this by listening to the words ofknowledge like deer which appreciates the sound of lyre listening to it with erect ears.**sv.2.11.60-73 omitted**AB. avaboddhum mantum | uddhatAv UrdhvI—kRtau yena tathA-vidho janturmRgAdir iva ||2|11|

imAM jJAnagiraM zrotumavaboddhuM ca sanmate |arhasyuddhatakarNastvaM janturvINAsvanaM yathA ||2|11|65||

So hear this Wisdom-song and realize it with excited ears,as people at a concert hear the vibrant sound of the plucked lute. 65

````y2011.066

vairAgyAbhyAsayogena samasaujanyasampadAm |arjanAM kurutAM rAma yatra nAzo na vidyate ||2|11|66||vairAgya-abhyAsa-yogena sama-saujanya-sampadAm |arjanAm kurutAm rAma yatra nAzo na vidyate ||2|11|66||

vairAgya-abhyAsa-yogena ## x ## Through the practical yoga of _vairagyadispassionsama-saujanya-sampadAm ## x ## equable good nature treasurearjanAm kurutAm ## x ## make it your possession ## x ##rAma ## x ## o rAmayatra nAza: na vidyate ## x ## where destruction is not known. -66-

**VA: By yoga of repeated vairagya, O _rAma, attain the perfect state of equalitywhere destruction (and loss) is not known.**AS: vidyate does not have the sense of knowing here, but of existence. The meaningis that such a state is not perishable, it stays once attained. Also, instead of "repeatedvairagya" – which indicates repeated failure(:-)), I would suggest "practice of vairagya".The sama-saujanya-sampadAm should mean the good quality (sampadA) of constantvirtue (sama saujanya).**moT. ... samasaujanya-saMpadA / tat padaM prApyate rAma yatra nAzo navidyate // mo_2,11.66 // "abhyAsaH" sacchAstrAbhyAsa: | "tat padam" vivekAkhyamsthAnam ||2|11| moT_2,11.66 ||2|11|**vlm.66. Now secure, O Kama! the treasures of peace and good nature by yourpractice of indifference of which there is no decay.**m.66. O _rAma, acquire the wealth of equality and nobility through the practice ofdetachment.**sv.2.11.60-73 omitted

vairAgyAbhyAsayogena samasaujanyasampadAm |arjanAM kurutAM rAma yatra nAzo na vidyate ||2|11|66||

make _vairagya dispassion your treasure, Rama: an equable good nature that alwaysendures. 66

````y2011.067

zAstrasajjanasaMsargapUrvakaiH satapodamaiH |Adau saMsAramuktyarthaM prajJAmevAbhivardhayet ||2|11|67||zAstra-saj.jana-samsarga-pUrvakai: sa-tapo-damai: |Adau samsAra-mukty-artham prajJAm_eva_abhivardhayet ||2|11|67||

zAstra-saj.jana-samsarga-pUrvakai: ## x ## zAstra-study, good company withthe wisesa-tapo-damai: ## _tapas austerity and self-restraint ##Adau samsAra-mukti-artham ## x ## were at-first the means to release from_saMsAraprajJAm eva abhivardhayet ## _prajnA Understanding is thus increased. -67- ##

**jd. In olden days, _zAstra-study, good company, austerity, and self-restraint were themeans by which _prajnA Understanding grew. 67**VA: I don't see "olden days"... I see - First come shastra study, good company,austerity and self-control which increase understanding for the purpose of getting freefrom samsara.**AS: I see no olden days either(:-)) The meaning is: First of all, one should certainlydevelop intelligence for liberation from the samsaara, using tools of _zAstra andcompany of good people together with penance and self control. "pUrvaka" has themeaning of preceded by and thus these are the necessary tools. "certainly" gives themeaning of "eva".**moT. atyantamukhyabhUtasya vivekasya vardhanopAyam AhazAstrai:_saj.jana-samparka-pUrvakais su-tapo-damai: / ... // mo_2,11.67 //

"tapaH" bAhyendriyANAm nigraha: | "damaH" AntarANAm || moT_2,11.67.**vlm.67. Your knowledge of the attainment of liberation will be increased by yourattending to the Sástras and the society of good men, as also by your practice ofausterity and self subjection.**m.67. At first practice askesis and selfcontrol with the help of scriptures, associationwith noble people for the sake of liberation from samsara. Even your intelligence willincrease.

In olden days, _zAstra-study, good company, austerity, and self-restraint were themeans by which _prajnA Understanding grew. 67

zAstrasajjanasaMsargapUrvakaiH satapodamaiH |Adau saMsAramuktyarthaM prajJAmevAbhivardhayet ||2|11|67||

````y2011.068

etadevAsya maurkhyasya paramaM viddhi nAzanam |yadidaM prekSyate zAstraM kiMcitsaMskRtayA dhiyA ||2|11|68||etad_eva_asya maurkhyasya paramam viddhi nAzanam |yad_idam prekSyate zAstram kim.cit samskRtayA dhiyA ||2|11|68||

etad eva asya maurkhyasya ## x ## But this of such follyparamam viddhi nAzanam ## x ## total know the destructionyat idam prekSyate zAstram ## x ## who studies this _zAstrakim.cit-samskRtayA dhiyA ## x ## even with a little thought.

**jd. Even a fool with half a mind who studies this zAstra will find an end to his folly. 68**VA: Studying of shastras with prepared thought disposition gives highest knowledgewhich destroys ignorance.**AS: Know that this is the greatest destroyer of stupidity- even a little perusal of_zAstra with developed intelligence.**moT. ... etad eva ca maurkhyasya ... / ... // mo_2,11.69 // "nAzanam" nAzakaraNam| "kimcit_samskRtayA" kimcit_padapadArtha-jJAnamAtreNa | na tu kSobha-utpAdakenamahatA vyAkaraNa-jAla-jJAnena | "samskRtayA" samskAra-yuktayA _moT_2,11.69 ||**vlm.68. You must know that, it is the study of divine knowledge with a clearunderstanding, that is a sure remedy against ignorance.**m.68. If one studies and understands the scripture even with a little purified mind,the ignorance and foolishness of that person will be erased.**AB. maurkhya nAzana prekS zAstra kimcit samskRta ||

etadevAsya maurkhyasya paramaM viddhi nAzanam |yadidaM prekSyate zAstraM kiMcitsaMskRtayA dhiyA ||2|11|68||

Even a fool with half a mind who studies this _zAstra will find an end to his folly. 68

````y2011.069

saMsAraviSavRkSo'yamekamAspadamApadAm |ajJaM saMmohayennityaM maurkhyaM yatnena nAzayet ||2|11|69||samsAra-viSa-vRkSo_ayam_ekam_Aspadam_ApadAm |ajJam sammohayen_nityam maurkhyam yatnena nAzayet ||2|11|69||

samsAra-viSa-vRkSo ayam ## x ## This poson-tree of saMsAra isekam Aspadam ApadAm ## x ## the sole abode of misfortuneajJam sammohayen nityam ## x ## ignorance constantly deludesmaurkhyam yatnena nAzayet ## x ## and destroys the fool by its power. -69-

**vlm.69. Know this world to be a poisonous plant and seat of dangers. It infects theignorant at all times, unless one will take the pains to dispel his darkness.**m.69. The poisonous tree of samsara is the refuge of all calamities. Ignorance iscontinously deceiving and deluding people. Such stupidity can be wiped out with effort.**vwv.130/69. This poisonous tree of worldly existence is the one abode ofmisfortunes. It infatuates the ignorant forever. Let one destroy stupidity with diligence._saMsAra is a poison tree, the sole abode of misfortune. Ignorance is its fruit, the deathof fools. 69

saMsAraviSavRkSo'yamekamAspadamApadAm |ajJaM saMmohayennityaM maurkhyaM yatnena nAzayet ||2|11|69||

````y2011.070

durAzAsarpagatyena maurkhyeNa hRdi valgatA |cetaH saMkocamAyAti carmAgnAviva yojitam ||2|11|70||dur.AzA-sarpa-gatyena maurkhyeNa hRdi valgatA |ceta: samkocam_AyAti carma-agnAv_iva yojitam ||2|11|70||

durAzA-sarpa-gatyena ## x ## by despair-serpent-goingmaurkhyeNa hRdi valgatA ## x ## by a fool in the heart dancingcetas samkocam AyAti ## x ## _cetas Awareness draws backcarma-agnau iva yojitam ## x -70- ## as skin and fire connected.

**VA: Sorry, I fail to understand or visualize JD's translation... I see - In the heart of afool, snake of stupidity and despair dances, and mind withdraws in fear, as a fingerplaced in fire.**AS: Here is the true meaning: With stupidity moving about in the heart with thetwists of the serpents of desperate hope, the mind/_cetas contracts like skin heated infire. The stupidity is dancing around with the gait of a serpent – durAzA – a desperatehope. The word is not a fool (mUrkha) but stupidity (maurkhya).**moT. durAzAsarpa-gatena maurkhyena hRdi valgatA / ... // mo_2,11.70 //"durAzAH" bhogAzA: eva "sarpAH" | tAsAm "gatena" | maurkhyAd eva durAzA niryAntItibhAva: | "samkocam" cidvimarzAkhyavikAsarAhityam ||2|11| moT_2,11.70 ||2|11|**vlm.70. Avarice accompanied by ignorance moves within the heart in a serpentinecourse, and expands and contracts it by turns like the bellows of a blacksmith.**m.70. The heart is bound by the snake of avarice and stupidity. mind becomesshrivelled by them like a burnt skin.**sv.2.11.60-73 omitted

durAzAsarpagatyena maurkhyeNa hRdi valgatA |cetaH saMkocamAyAti carmAgnAviva yojitam ||2|11|70||

When a fool dances in his Heart, touched by the serpent of despair the fool recoils, as ifhe'd touched a fingertip to a hot stove. 70

````y2011.071

prAjJe yathArthabhUtA iyaM vastudRSTiH prasIdati |dRgivendau nirambhode sakalAmalamaNDale ||2|11|71||prAjJe yathArtha-bhUtA_iyam vastu-dRSTi: prasIdati |dRg_iva_indau nirambhode sakala-a.mala-maNDale ||2|11|71||

prAjJe yathA artha-bhUtA iyam ## x ## As in prajnA Understanding, truemeaningvastu-dRSTi: prasIdati ## x ## real perception shinesdRg iva indau nirambhode ## x ## a sight like the cloudless moonsakala-amala-maNDale ## x ## in the entire pure sky-circle. -71-

**moT. ... / ... nirambhoda-sakalAmalamaNDale // mo_2,11.71 // "iyam" mayAvakSyamANA | "vastudRSTiH" paramArthadRSTi: | "prasIdati" prasannA bhavati |tasmin naiva vizrAntim bhajatIti bhAva: ||2|11| moT_2,11.71 ||2|11|**vlm.71. The true light of things dawns only in the minds of the wise, as the gentlemoon appears to sight only in the clear and cloudless sky.**m.71. The spiritual point of view about reality manifests in a delightful manner in thewise masters of knowledge. It is like the clear moon pleasantly visible in a clear sky.

prAjJe yathArthabhUtA iyaM vastudRSTiH prasIdati |dRgivendau nirambhode sakalAmalamaNDale ||2|11|71||

When there is this Understanding, the real meaning of the perceived reality shines likethe moon, a cloudless circle in the sky. 71

````y2011.072

pUrvAparavicArArthacArucAturyazAlinI |savikAsA matiryasya sa pumAniha kathyate ||2|11|72||pUrva.apara-vicAra-artha-cAru-cAturya-zAlinI |sa-vikAsA matir_yasya sa pumAn_iha kathyate ||2|11|72||

pUrva-apara-vicAra-artha-cAru-cAturya-zAlinI ## x ## major-minor-inquiry-purpose-careful-beingsa-vikAsA matir yasya ## x ## whose mind is expansivesa pumAn iha kathyate ## x -72- ## he is known as a _pumAn Human.

**vlm.72. He is truly called a man who can judge (the truth) by the major and minorpropositions, whose mind is expanded and fraught with brilliant ingenuity.**m.72. The one with a bright bloom of mind and skilled in graceful and dextrousdebate and inquiry into the meanings and interpretations is called as `purusha'.**moT. ... / ... // mo_2,11.72 // pUrvAparavicAraviSayIkRta: artha:"pUrvAparavicArArthaH" | tatra yat "cArucAturyam" | tena "zAlinI" ||2|11| moT_2,11.72||2|11|

pUrvAparavicArArthacArucAturyazAlinI |savikAsA matiryasya sa pumAniha kathyate ||2|11|72||

One who can grasp a logical argument, and thereby expandshis thought, he is alone worthy to be called a Human Being. 72

````y2011.073

vikasitena sitena tamomucA varavicAraNazItalarociSA |guNavatA hRdayena virAjasa tvamamalena nabhaH zazinA yathA ||2|11|73||

vikasitena sitena tamo.mucA vara-vicAraNa-zItala-rociSA |guNa.vatA hRdayena virAjasa tvam_a.malena nabha: zazinA yathA ||2|11|73||

vikasitena sitena tamomucA ## x ## with expanded, clear, tamas-freevara-vicAraNa-zItala-rociSA ## x ## high-enquiry-cooling-radianceguNavatA hRdayena virAjasa ## x ## with virtuous heart be dispassionatetvam amalena ## x ## you by puritynabha: zazinA yathA ## x -73- ## as by the moon in the sky.

**moT. vikasitena sitena manomuSA , ... / guNavatA hRdayena virAjase , ... //mo_2,11.73 // "vikasitena" vivekAkhyavikAsayuktena | "sitena" malarAhitena |"manomuSA" manohAriNA | "varavicAraNam" eva "zItalA" "ruk" yasya | tAdRzena"guNavatA" maitryAdiguNayuktena "hRdayena" | tvam "virAjase" | kim "yathA" |"nabho" yathA | "yathA" tat "amalena" nIhArAdimalAdUSitena | "zazinA" virAjatetathety artha: | iti zivam ||2|11| moT_2,11.73 ||2|11|**vlm.73. Rama! the clear wisdom of your mind, makes you shine as the full moondispelling the darkness of the cloudless sky by her cooling and translucent beams.**m.73. You are shining bright like the moon in the sky, who drives away darkness.You are effulgent with the soft light of excellent inquiring ability and a heart of greatqualities.**sv.2.11.60-73 omitted

vikasitena sitena tamomucA varavicAraNazItalarociSA |guNavatA hRdayena virAjasa tvamamalena nabhaH zazinA yathA ||2|11|73||

Expansive, clear, radiant, free from tamasic darkness, the passions cooled by enquiry, with sucha heart full of virtue, be dispassionate: with purity shine like the moon in an empty sky! 73

इ यष वा स ठमहारामायणे वा मीक ये मो ोपाये मुमु ु यवहार कारणे व तपृृ छकल णं नामैकादशःसगः ॥2|11|२।०११॥

ity arSe vAsiSTha-mahArAmAyaNe vAlmIkIye mokSopAye mumukSu-vyavahAra-prakAraNe vaktR-pRcchaka-lakSaNam nAmaikAdaza: sarga: ||2|11|2.011||

ÂUUMmmmm....

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y2011.1mr07-...-10- Canto 2.11 THE ROYAL SCIENCE

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