Wednesday, 16 September 2015

(25) Rama pleads for answers


एवमभ्युत्थितानर्थशतसंकटकोटरे जगदालोक्य निर्मग्नं मनो मननकर्दमे
Observing the Jeevas born here lost inside this dark hole filled with hundreds of difficulties at every point, my mind is sunk in the mire of worries.
मनो मे भ्रमतीवेदं संभ्रमश्चोपजायते गात्रणि परिकम्पन्ते पत्राणीव जरत्तरोः
I feel my mind reeling in confusion; I feel apprehensive about everything.
My body shivers like the leaves of an aging tree.
अनाप्तोत्तमसंतोषधैर्योत्सङ्गाकुला मतिर्शून्यास्पदा बिभेतीह बालेवाल्पबलेश्वरा
The intellect like a child is perturbed because of not attaining the mother’s lap of ‘excellent joy and courage’ rising by the power of knowledge.
It suffers like a wife lost in the deserted forest with a husband who is not strong. 
विकल्पेभ्यो लुठन्त्येताश्चान्तःकरणवृत्तयः श्वभ्रेभ्य इव साररङ्गास्तुच्छालम्बविडम्बिताः
These thoughts about the world, rising in the mind as attachments, wallow in the dark holes of pains, like the Saarangaa deer fallen into the deep holes, when reaching out for the bits of grass hanging from above.
अविवेकास्पदा भ्रष्टाः कष्टे रूढा सत्पदे अन्धकूपमिवापन्ना वराकाश्चक्षुरादयः
The poor eyes and other senses are as if stuck inside the blinding dark well; since they have taken shelter in a Jeeva without Viveka, and so are always suffering, having not found the state of Truth.
नावस्थितिमुपायाति याति यथेप्सितं बुद्धिर्जीवेश्वरायत्ता कान्तेव प्रियसद्मनि
The intellect does not rest in its own abode of Self, nor does it go after the desired object; it acts like the wife who owned by the lord of her life does not rejoice in her husband’s house.
(Afraid of her husband, she neither can go out nor stay at home! She must either go out and join her true lover or remain quietly at her husband’s home. She does neither. The intellect should at least understand through discrimination, the identity of the limited self with the Supreme Self, its true owner; or it should rest in its own source; it does neither and is like the foolish wife who neither stays happy in her own house nor goes out as she desires.)
जर्जरीकृत्य वस्तूनि त्य​जन्ती बिभ्रती तथा मार्गशीर्षान्तवल्लीव धृतिर्विधुरतां गता ।
My Intellect has dried up like the creeper at the end of winter season; and has lost the steadfastness.
It has lost all its leaves (desires for sense objects) hit by the snow of Viveka; and is left with very few leaves with moisture (taste for the world).
अपहस्तितसर्वार्थमनवस्थितिरास्थिता गृहीत्वोत्सृज्य चात्मानं भवस्थितिरवस्थिता ।
With all objects slipping from the hand (being understood as transient), it has reached an unstable state (without the rise of knowledge yet.) The world-state has left me (but not completely); and still is holding on to me.  
चलिताचलितेनान्तरवष्टम्भेन मे मतिः दरिद्रा छिन्नवृक्षस्य मूलेनेव विडम्ब्यते ।
My intellect is moving towards the truth, yet is not able to move and hold on firmly to the principle of truth.
It is stuck by the poverty of lacking true knowledge.
It is like the tree which has been cut off, yet is with the roots intact (and can regrow again).
चेतश्चञ्चलमाभोगि भुवनान्तर्विहारि च न संभ्रमं जहातीदं स्वविमानमिवामराः ।
The mind already is restless with endless wants. On top of that it develops endless Vaasanaas as pertaining to the entire world; and so wanders all over without any restraint.
Even when the fault is understood, it does not cease its habit of wanting, like the Amaras who do not discard their air-vehicles filled with all the pleasures. 
अतोsतुच्छमनायासमनुपाधि गतभ्रमं किं तत्स्थितिपदं साधु यत्र शोको न विद्यते
Therefore, tell me Hey Saadhu, which is that stable state after the attainment of which, there is no sorrow at all; which is not attracted by lowly pleasures; which is not tiring like the world life; and which is free of all superimpositions imagined by the mind?
सर्वारम्भसमारूढाः सुजना जनकादयः व्यवहारपरा एव कथमुत्तमतां गताः
How did the noble men like Janaka and others, who were into all sorts of duties ordained by the scriptures as connected to the world, and were engaged in the routine duties of their lives, attain the excellent state?
लग्नेनापि किलाङ्ग्गेषु बहुधा बहुमानद कथं संसारपङ्केन पुमानिह न लिप्यते ।
You are respected by all hey Muni!
How a man does not get tainted by the wet soil of Samsaara though it is stuck all over the body?
कां दृष्टिं समुपाश्रित्य भवन्तो वीतकल्मषाः महान्तो विचरन्तीह जीवन्मुक्ता महाशयाः।
What vision is taken recourse to by great men like you who are liberated while alive, even when moving among the various situations of life, remaining free of all faults (that are experienced by the ignorant)?
लोभयन्तो भयायैव विषयाभोगभोगिनः भङ्गुराकारविभवाः कथमायान्ति भव्यताम् ।
Poisonous serpents approach only to raise fear. Sense pleasures are also such serpents only.
Pleasures are short-lived; and the serpents are crooked in form.
Pleasures are objects to be enjoyed (Vishaya); serpents are filled with poison (Visha).
How can these sense pleasures which are like the poisonous snakes ever stay conducive for one’s well being?
मोहमातङ्गमृदिता कलङ्ककलितान्तरा परं प्रसादमायाति शेमुषीसरसी कथम् ।
The wild elephant of delusion has entered the intellect-lake and has made the waters muddy.
The inside is full of the dirt and slush of desires and foolish thoughts.
How will the lake ever become placid with wisdom?
संसार एव निवहे जनो व्यवहरन्नपि न बन्धं कथमाप्नोति पद्मपत्रे पयो यथा ।
Caught in the flood of Samsaara, how will one not get bound when engaged in regular duties, like the water- drop on the lotus leaf?
आत्मवत्तृणवच्चेदं सकलं कलयञ्जनः कथमुत्तमतामेति मनोमन्मथमस्पृशन् ।
Established in the state of one’s true essence within, looking at everything outside as worthless like grass, how will one attain the excellent state, without getting polluted by the Manmatha (desires) within the mind?
कं महापुरुषं पारमुपयातं महोदधेराचारेणानुसंस्मृत्य​ जनो याति न दुःखिताम्।
Which great man is there who has crossed over the huge ocean of ignorance, remembering and following whose conduct, a man attains the state free of suffering?
किं तत्स्यादुचितं श्रेयः किं तत्स्यादुचितं फलं वर्तितव्यं च संसारे कथं नामासमञ्जसे।
तत्त्वं कथय मे किंचिद्येनास्य जगतः प्रभो वेद्मि पूर्वापरं धातुश्चेष्टितस्यानवस्थितेः ।
What is that which is the correct goal to be reached for one’s well being?
What is the correct fruit that has to be gained through actions?
How one should conduct himself in this senseless Samsaara?
Hey Prabhu, explain to me the truth about this world by which I will know that state which is the real essence without beginning and end; and which produces this unstable world.
हृदयाकाशशशिनश्चेतसो मलमार्जनं यथा मे जायते ब्रह्मंस्तथा निर्विघ्नमाचर ।
Hey Brahman! Do without hesitation anything that needs to be done to clean the dirt off this mind, which is the tainted moon shining in the heart-sky.
किमिह स्यादुपादेयं किंवा हेयमथेतरत्कथं विश्रान्तिमायातु चेतश्चापलमद्रिवत् ।
What is to be sought here, what is to be rejected, or what is there other than this which is not sought or rejected? How will the ever-agitated mind stay un-moving like a mountain?
केन पावनमन्त्रेण दुःसंसृतिविषूचिका शाम्यतीयमनायासमायासशतकारिणी ।
Which sacred Mantra is there that cures fast the cholera of this horrible mundane existence, which makes one suffer through untold agonies?
कथं शीतलतामन्तरानन्दतरुमञ्जरीं पूर्णचन्द्रेवाक्षीणां भृशमासादयाम्यहम् ।
How will I attain fully the unceasing abundant coolness, like the full moon with the clusters of cool flowers rising from the bliss-tree?
प्राप्यान्तः पूर्णतां पूर्णो न शोचामि यथा पुनः सन्तो भवन्तस्तत्त्वज्ञ्नास्तथेहोपदिशन्तु माम् ।
Hey good ones! You all know the truth of all!
Instruct me that knowledge, by which I will attain completeness within, and will stay complete; and will not again feel sad.
अनुत्तमानन्दपदप्रधानविश्रान्तिरिक्तं सततं महात्मन्
क​दर्थयन्तीह भृशं विकल्पाः श्वानो वने देहमिवाल्प​जीवम् ॥
Like dogs tearing off a person who is half dead inside a forest, the confusions and doubts torment very much a Jeeva who is without the life-essence of supreme rest which bestows excellent bliss.

[Questions put forth by Rama]

प्रोच्चवृक्षचलत्पत्रलम्बाम्बुलवभङ्गुरे आयुषीशानशीतांशुकलामृदुनि देहके केदारविरटद्भेककण्ठत्वक्कोणभङ्गुरे वागुरावलये जन्तोः सुहृद्जनसंगमे वासनावातवलिते कदाशातडिति स्फुटे मोहोग्रमिहिकामेघे घनं स्फूर्जति गर्जति नृत्यत्युत्ताण्डवं चण्डे लोले लोभकलापिनि सुविकासिनि सास्फोठे ह्यनर्थकुटजद्रुमे क्रूरे कृतान्तमार्जारे सर्वभूताखुहारिण्यश्रान्तस्यन्द​संचारे कुतोऽप्युपरिपातिनि उपायो गतिः का वा का चिन्ता कः समाश्रयः केनेयमशुभोदर्का भवेज्जीविताटवी
Life is as transient as the small water drop hanging from the edge of the moving leaf which is on top of the tall tree. The body is as delicate and hardly visible like the tiny moon digit adorning the massive locks of Shiva and as short lived as the small skin bubble of the throat of a croaking frog in the paddy field. 
The company of friends and relatives is the trap made of entwining creepers.
The storm of Vaasanaas keeps blowing. The lightning of ill-formed desires keeps flashing continuously. The dense misty clouds of delusion abound and thunder aloud accompanied by heavy showers and hail stones of sufferings and ailments.
The peacock of greed dances madly and violently without stopping.
The Kutaja tree of sufferings bursts forth in full blossoms.
The cruel cat namely Krtaanta (Death deity) is eating up all the rats namely the living beings.
Continual floods of sufferings appear from anywhere and everywhere and drown the beings un-warned.  What is the way out? (What umbrellas can protect one?)
What methods are to be followed? (Is there any magical remedy to stop the downpour?) 
What deity should be called upon for? 
Which cave or shelter is there that one should run to?
How will this life-forest stay free of this terrible consequence?
तदस्ति पृथिव्यां वा दिवि देवेषु वा क्वचित्सुधियस्तुच्छमप्येतद्यन्नयन्ति रम्यताम्
Among the humans of this world or the gods in heaven, there is nothing even of the lowliest quality that does not turn into some pleasing thing for people like you who excel in penance and knowledge,
अयं हि दग्धसंसारो नीरन्ध्रकलनाकुलः कथं सुस्वादुतामेति नीरसो मूढतां विना आशाप्रतिविपाकेन क्षीरस्नानेन
रम्यतामुपैति पुष्पशुभ्रेण मधुनेव वसुन्धराऽपमृष्टमलोदेति क्षालनेनामृतद्युतिर्म​नश्चन्द्रमसः केन तेन कामकलङ्कितात्
How does this horrible state of Samsaara which is completely essence less and stays densely packed with troubles becomes well-palatable, freed of all foolishness?
How will it become beautiful by getting drenched in the milk of complete satisfaction by removing the ill effect of wasteful desires; like the earth with its wealth of minerals and water becomes beautiful by getting filled with fresh flowers at the arrival of spring?
By what method of washing will the mind-moon rise up with its nectar-shine from the dirty mires of passion-filled desires?
दृष्टसंसारगतिना दृष्टादृष्टविनाशिना केनेव व्यवहर्तव्यं संसारवनवीथिषु
How should one conduct himself in the forest paths of Samsaara, and modeled on which noble person, who has seen the ways of the world and who can remove the results binding one here and hereafter (being established firmly in Viveka, Vairaagya and Bodha)?
रागद्वेषमहारोगा भोगपूगा विभूतयः कथं जन्तुं बाधन्ते संसार्णवचारिणम्  
How do the prosperities and heaps of pleasures bringing about the viral fevers of attraction and repulsion do not affect a person who is caught in the ocean of Samsaara?
कथं धीरवर्याग्नौ पततापि दह्यते पावके पारदेनेव रसेन​ रसशालिना
Hey Courageous one! How a man does not get burnt even after falling into the fire of Samsaara, and stay un-burnt like a mercury drop, by remaining in the essence of knowledge? (पारदो दुर्दाह इति प्रसिद्दिः)
यस्मात्किल जगत्यस्मिन्व्य​वहारक्रियां विना स्थितिर्दग्धसंसारे संभवत्यब्धौ पतितस्याजला यथा
Why is it that one cannot stay in this world without interacting with the world in this horrid Samsaara,    like the fish born in the sea cannot stay without the water?
रागद्वेषविनिर्मुक्ता सुखदुःखविवर्जिता कृशानोर्दाहहीनेव शिखा नास्तीह सत्क्रिया
No good action is there as such that is free of attraction and repulsion that does not end in joy or sorrow, like the flame of a fire cannot remain without the heat!
मनो मननशालिन्याः सत्ताया भुवनत्रये क्षयो युक्तिं विना नास्ति ब्रूत तामलमुत्तमाम्
Mind which is always engaged in thoughts about the world cannot lose its nature of wants in all the three worlds, without the attainment of knowledge as instructed by a Knower.
Therefore instruct me fully the excellent knowledge that is needed for the killing of the mind.
व्यवहारवतो युक्त्या दुःखं नायाति मे ययाथवा व्यवहारस्य ब्रूत तां युक्तिमुत्तमाम्
Even when I am engaged in the duties belonging to the world, how I will not be pained by the results of actions? Or how will I have to act in the world to remain painless always, instruct me that knowledge.
तत्कथं केन वा किं वा कृतमुत्तमचेतसा पूर्वं येनैति विश्रामं परमं पावनं मनः
How, what method, what practice was adopted by the excellent minds in the past by which the extremely purified mind attains the supreme restful state?  
यथा जानासि भगवन्स्तथा मोहनिवृत्तये ब्रूहि मे साधवो येन नूनं निर्दु:खतां गताः
Hey Bhagavan! Please tell me whatever you know about the methods practiced by the great men for attaining the state free from afflictions for sure, and thus remove my delusion.
अथवा तादृशी युक्तिर्यदि ब्रह्मन्न​ विद्यते, न वक्ति मम वा कश्चिद्विद्यमानापि स्फुटं, स्वयं चैव न चाप्नोमि तां विश्रान्तिमनुत्तमां, तदहं त्यक्तसर्वेहो निरहङ्कारतां गतः
He Brahman! If such a practice does not exist; or you do not care to explain in clear terms to me or anyone even if it is there, if I will not also be able to attain that Supreme abode of rest by myself; then there is no other option for me but to renounce all wants and stay in an ego-less state.
भोक्ष्ये पिबाम्यम्बु नाहं परिदधेsम्बरं करोमि नाहं व्यापारं स्नानदानाशनादिकं तिष्ठामि कार्येषु संपत्स्वापत्सु चैव​ किन्चिदपि वाञ्छामि देहात्यागाद्दृते मुने केवलं विगताशङ्को निर्ममो गतमत्सर: मौनमेवाधितिष्ठामि लिपिकर्मास्विवार्पितः अथ क्रमेण संत्यज्य प्रश्वासोच्छ्वाससंविदः संनिवेशं त्यजामीममनर्थं देहनामकम् नाहमस्य न मे नान्यः शाम्याम्यस्नेहदीपवत्सर्वमेव परित्यज्य त्यजामीदं कलेवरं
I will not eat anything; I will not drink anything; I will not wear good clothes; I will not perform any routine actions like bathing, charity and eating.
I will not engage in any action whether met with calamity or prosperity.
Hey Muni I do not like anything but the discarding of the body.
I am going to remain without trying to solve the doubts also; and stay silent like a painted picture with no malice in the heart and no thoughts about myself!
I will gradually stop the process of inhalation and exhalation also, and give up this body which brings no good. I do not belong to it; nor is it mine; none else (connected to this body) is mine too. 
I will subside off like the oil-less lamp.
I will renounce everything and get rid of this carcass.”

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