30.02 :   SHLOKAS 6 TO 10  OF SHATASHLOKI   

 

 6.

 

kashcit-kITaH kathamcit-paTumatir-abhitaH kaNTakAnAM kuTIraM

kurvans-tenaiva sAkaM vyavahRti-vidhaye ceshhTate yAvad-AyuH /

tadvaj-jIvo’pi nAnA-carita-samuditaiH karmabhiH sthUla-dehaM

nirmAya-atraiva tishhTan-nanu-dinam-amunA sAkam-abhyeti bhUmau //

 

kashcit kITaH paTumatiH : A silkworm

kurvan : building

kathamcit : somehow (by its own efforts)

kaNTakAnAM kuTIraM : a cocoon

abhitaH : all around (itself)

tena eva sAkaM : (and) with its help

ceshhTate : moves about

yAvad-AyuH : all its life

vyavahRti-vidhaye : in the discharge of its activities.

tadvad-api : So also

jIvaH : the individual soul

nirmAya : building up

bhUmau : on this earth

sthUla-dehaM : a physical body

karmabhiH : by means of ‘karmas’

nAnA-carita-samuditaiH : accumulated by multifarious (past) actions

atra eva tishhTan : and remaining there itself

abhyeti : moves about

anudinaM : daily

amunA sAkaM : along with it.

 

7.

 

svIkurvan vyAghra-veshhaM sva-jaThara-bhRtaye bhIshhayan-yashca mugdhAn

matyA vyAghro’ham-ithaM sa nara-pashu-mukhAn bAdhate kim nu satvAn /

matvA strI-veshha-dhArI stry-aham-iti kurute kim naTo bhartur-ichhAM

tadvac-charIra AtmA pRthag-anubhavato dehato yas-sa-sAkshhI //

 

yaH : A person

svIkurvan : assuming

vyAghra-veshhaM : the mask of a tiger

sva-jaThara-bhRtaye : for his own livelihood

bhIshhayan ca : and frightening

mugdhAn : the innocent ones –

sa bAdhate kim nu : does he ever injure

nara-pashu-mukhAn satvAn : any person, beast or living thing

vyAghro’haM ithaM matyA : by the impression “I am a tiger” ?

(Or, )

naraH : the actor

strIveshha-dhArI : donning the role of a woman --

ichhAM kurute kim :  does he pant for

bhartuH : a husband

strI ahaM iti matvA : thinking “I am a woman”?

tadvat : So also (is)

AtmA : the Self

shArIraH : living in the body

pRthak : but being different 

dehataH :  from the body

anubhavataH : (as well as) from experience;

saH sAkshhI : he is only the witness.

 

Note: The lesson therefore is the same as the punchline teaching of the Gita: “ Act, act, in the living present, with a total detachment to everything that ‘comes and goes’ (AgamApAyI). Everything associated with this body, mind and intellect, comes and goes!

 

8.

 

svaM bAlaM rodamAnaM cira-tara-samayaM shAntim-Anetum-agre

drAkshhaM khArjUram-AmraM sukadalam-athavA yojayaty-ambikA’sya /

tadvac-ceto’ti-mUDhaM bahu-janana-bhavAn mouDhya-samskAra-yogAt

bodho-pAyair-anekaiH avasham-upanishhad-bodhayAmAsa samyak //

 

ambikA : A mother

shAntiM AnetuM : in order to pacify

svaM bAlaM : her child

rodamAnaM : who has been crying

cira-tara-samayaM : for a very long time

yojayati : offers (or) places

asya agre : before the child

drAkshhaM : grape,

khArjUraM : date,

AmraM : mango,

sukadalaM : good banana,

athavA : and the like.

tadvat : So also

Upanishhat : The Upanishad

Samyak bodhayAmAsa : has well taught (i.e., enlightened)

anekaiH bodhopAyaiH : by various teaching strategies

ati-mUDhaM cetaH : the utterly foolish mind

avashaM : which is not in control of itself

mouDhya-samskAra-yogAt : because of the acquired dilution of faculties

bahu-janana-bhAvAt : consequent to the numerous lives (that it has gone through).

 

Note 1: So when the scriptures show you a carrot at the end of the stick, even if it be a heavenly carrot,  that is only a “bodhopAya”, ‘a teaching strategy’.

 

Note 2: Compare shloka XI – 3 – 44 from Shrimad Bhagavatam:

 

Parokshha-vAdo vedo’yaM bAlAnAm anushAsanaM /

Karma-mokshhAya karmANi vidhatte hy-agadaM yathA //

 

meaning, The Vedas always tell you only indirectly, they hide their real intent. It is like getting things done by children. The Vedas  prescribe actions/rituals for you so that in due time you may  be relieved of all actions.

9.

 

yat-prItyA prIti-mAtraM tanu-yuvati-tanUjArtha-mukhyaM sa tasmAt

preyAn-AtmA’tha shokA-spadam-itarad-ataH preya etat-kathaM syAt /

bhAryAdyaM jIvitArthe vitarati ca vapuH svAtmanaH shreya icchan

tasmAd-AtmAnam-eva priyam-adhikam-upAsIta vidvAn-na cAnyat //

 

saH AtmA : That  Self

yat-prItyA : whose dearness is the reason for

tanu-yuvati-tanUjArtha-mukhyaM : all things like the body, wife, children and wealth

prIti-mAtraM : being dear,

tasmAt preyAn : must be dearer (than these things).

Atha : On the other hand,

itarat : those other things

shokAspadaM : are sources of misery.

atah preya etat kathaM syAt : How then can they be dearer than the Self?

jIvitArthe : For the sake of one’s life

vitarati : one gives up

bhAryAdyaM  : (even) one’s wife and others;

ca : and

svAtmanaH shreya icchan : for the good of one’s own self

vapuH (vitarati) : one gives up the body (of oneself).

tasmAt : Therefore

vidvAn : the wise person

upAsIta : should cherish 

adhikaM priyaM : most dearly

AtmAnam-eva : the Self only

na ca anyat : and not anything else.

 

Note: This shloka is a beautiful synopsis of a famous long passage from the Brihad-Aranyakopanishad  Ch.II, 4th Brahmana, concluding with the words:

“na va are sarvasya kamaya sarvam priyam bhavati, atmanas-tu kamaya sarvam priyam bhavati; atma va are drastavyah srotavyo mantavyo nididhyasitavyo”.  For an authentic  exposition of the passage see: http://www.swami-krishnananda.org/brdup/brhad_II-04.html , particulary the portion before and after the following conclusive observation:

 

“The love that you feel in respect of an object is in fact the love that you feel towards that which is called perfection and completeness. It is not really a love for the object. You have thoroughly misunderstood the whole point, even when you are clinging to a particular object as if it is the source of satisfaction. The mind does not want an object; it wants completeness of being. That is what it is searching for. Thus, when there is a promise of the fulfilment that it seeks, through the perception of an object that appears to be its counterpart, there is a sudden feeling that fullness is going to come, and there is a satisfaction even on the perception of that object; and there is an apparent satisfaction, just by the imagined possession of it together with the yearning for actual possession. So, what is it that you are asking for? You are not asking for any object or thing; you are asking for a condition of completeness in your being. So, my dear friend, says Yajnavalkya, nobody is dear. No object can be regarded as lovable or desirable. It is something else that you love and are asking for, but by a notion that is completely misconstrued, you believe that the object is loved”.

 

10.

 

yasmAd-yAvat-priyaM syAd-iha hi vishhayatas-tAvad-asmin-priyatvaM

yAvad-dukhaM ca yasmAd-bhavati khalu tatas-tAvad-evA-priyatvaM /

naikasmin sarva-kAle’sty-ubhayam-api kadA’py-apriyo’pi priyaH syAt

preyAn-apy-apriyo vA satatam-api tataH preya AtmAkhya-vastu //

 

iha : In this world

yAvat : as long as

priyaM syAt :there is pleasure derived

yasmAt vishhayataH : from an object,

tAvat : so long

priyatvaM : (there is) love

asmin : for that object;

ca :  and

yAvat : as long as

dukhaM bhavati : there is pain or suffering

yasmAt : from an object

tAvad-eva : so long only

apriyatvaM khalu : (there is) indeed dislike

tataH : therein.

ekasmin : In the same object

sarva-kAle : at all times

ubhayam-api : both (pleasantness or unpleasantness)

na asti : do not exist.

kadA api : Sometimes, however,

apriyaH api : even an unpleasant thing

priyaH syAt : becomes pleasant

vA : or,

preyAn api :  even a pleasant thing

apriyaM (syAt) : becomes unpleasant.

tataH  : Therefore,

AtmAkhya-vastu : The entity known as the Self

satatam  api preyaH : is always the most beloved.

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