FM.6.53 THE TWO FORMS OF VISHNU 2.SP20-22
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FM6053 THE TWO FORMS OF VISHNU 2.SP20-22 .z66
FM.6.53 THE TWO FORMS OF VISHNU 2.SP20-22
ईश्वर* उवाच ।
Izvara: uvAca |
अर्जुन, त्वम् न हन्ता त्वम् अभिमानम् अलम् त्यज ।
arjuna tvam na hantA tvam abhimAnam alam tyaja |
जरा-मरण-निर्मुक्तः स्वयम् आत्मा_असि शाश्वतः ॥६।५३।१॥
jarA.maraNa.nirmukta: svayam AtmA_asi zAzvata: ||6|53|1||
यस्य न_अहम्.कृतः भावः बुद्धिः_यस्य न लिप्यते ।
yasya na_aham.kRta: bhAva: buddhi:_yasya na lipyate |
हत्वा_अपि स* इमान् लोकान् न हन्ति न निबध्यते ॥६।५३।२॥
hatvA_api sa* imAn lokAn na hanti na nibadhyate ||6|53|2||
या_एव संजायते संवित्_अन्तः सा_एव_अनुभूयते ।
yA_eva saMjAyate saMvit_anta: sA_eva_anubhUyate |
अयम् सः_अहम् इदम् तत्_म_इति_अन्तः संविदम् त्यज ॥६।५३।३॥
ayam sa:_aham idam tat_ma_iti_anta: saMvidam tyaja ||6|53|3||
अनया_एव च युक्तः_अस्मि नष्टः_अस्मि_इति च भारत ।
anayA_eva ca yukta:_asmi naSTa:_asmi_iti ca bhArata |
अभितः सुख-दुःखाभ्याम् अवशः परितप्यसे ॥६।५३।४॥
abhita: sukha.du:khAbhyAm avaza: paritapyase ||6|53|4||
स्व.आत्म.अंशैः क्रियमाणानि गुणैः कर्माणि भागशः ।
sva.Atma.aMzai: kriyamANAni guNai: karmANi bhAgaza: |
अहम्.कार-विमूढ=आत्मा कर्ता_अहम् इति मन्यते ॥६।५३।५॥
aham.kAra.vimUDha=AtmA kartA_aham iti manyate ||6|53|5||
चक्षुः पश्यतु कर्णः च शृणोतु त्वक् स्पृशतु_इदम् ।
cakSu: pazyatu karNa: ca zRNotu tvak spRzatu_idam |
रसना च रसम् यातु का_अत्र कः_अहम् इति स्थितिः ॥६।५३।६॥
rasanA ca rasam yAtu kA_atra ka:_aham iti sthiti: ||6|53|6||
कलना-कर्मणि रते मनसि_अपि महात्मनः ।
kalanA-karmaNi rate manasi_api mahAtmana: |
न कश्चित् अत्र_अहम् इति क्लेश भागे क*_एव ते ॥६।५३।७॥
na kazcit atra_aham iti kleza.bhAge ka*_eva te ||6|53|7||
बहुभि: समवायेन यत् कृतम् तत्र, भारत ।
bahubhi: samavAyena yat kRtam tatra, bhArata |
एको ऽभिमान.दु:खेन हासाय_एव हि गृह्यते ।५३।८॥
eka:_abhimAna.du:khena hAsAya_eva hi gRhyate ||6|53|8||
कायेन मनसा बुद्ध्या केवलैः इन्द्रियैः अपि ।
kAyena manasA buddhyA kevalai: indriyai: api |
योगिनः कर्म कुर्वन्ति सङ्गम् त्यक्त्वा_आत्म शुद्धये ॥६।५३।९॥
yogina: karma kurvanti saGgam tyaktvA_Atma.zuddhaye ||6|53|9||
अहन्त-विष-चूर्णेन येषाम् कायो न मारितः ।
ahanta.viSa.cUrNena yeSAm kAyo na mArita: |
कुर्वन्तः_अपि हरन्तः_अपि न.च ते निर्विषूचिकाः ॥६।५३।१०॥
kurvanta:_api haranta:_api na.ca te nirviSUcikA: ||6|53|10||
न क्वचित् राजते कायः ममता-मेध्य-दूषितः ।
na kvacit rAjate kAya: mamatA.medhya.dUSita: |
प्राज्ञः_अपि_अति-बहु-ज्ञः_अपि दुः.शीला* इव मानवः ॥६।५३।११॥
prAjJa:_api_ati-bahu-jJa:_api du:.zIlA* iva mAnava: ||6|53|11||
निर्.ममः निर्.अहम्कारः सम=दुःख-सुखः क्षमी ।
nir.mama: nir.ahamkAra: sama=du:kha.sukha: kSamI |
यः स* कार्यम् अ.कार्यम् वा कुर्वन्_अपि न लिप्यते ॥६।५३।१२॥
ya: sa* kAryam a.kAryam vA kurvan_api na lipyate ||6|53|12||
इदम् च ते, पाण्डु-सुत, स्व.कर्म क्षात्रम् उत्तमम् ।
idam ca te, pANDu-suta, sva.karma kSAtram uttamam |
अपि क्रूरम् अति.श्रेयः सुखाय_एव_उदयाय च ॥६।५३।१३॥
api krUram ati.zreya: sukhAya_eva_udayAya ca ||6|53|13||
अपि कुत्सितम् अपि_अन्यत् अपि_अधर्मम् अक्रमम् ।
api kutsitam api_anyat api_adharmam akramam |
श्रेष्टम् ते स्वम् यथा कर्म तथा_इह_अमृतवान् भव ॥६।५३।१४॥
zreSTam te svam yathA karma tathA_iha_amRtavAn bhava ||6|53|14||
मूर्खस्य_अपि स्व.कर्म_एव श्रेयसे किम्.उ सन्मतेः ।
mUrkhasya_api sva.karma_eva zreyase kim.u sanmate: |
मतिः गलत् अहम्कारा पतिता_अपि न लिप्यते ॥६।५३।१५॥
mati: galat ahamkArA patitA_api na lipyate ||6|53|15||
योग.स्थः कुरु कर्माणि सङ्गम् त्यक्त्वा, धनंजय ।
yoga.stha: kuru karmANi saGgam tyaktvA, dhanaMjaya |
निःसङ्गः त्वम् यथा-प्राप्त=कर्मवान् न निबध्यते ॥६।५३।१६॥
ni:saGga: tvam yathA-prApta=karmavAn na nibadhyate ||6|53|16||
शान्त-ब्रह्म-वपुः भूत्वा कर्म ब्रह्म-मयम् कुरु ।
zAnta.brahma.vapu: bhUtvA karma brahma.mayam kuru |
ब्रह्म.अर्पण-समाचारः ब्रह्म_एव भवसि क्षणात् ॥६।५३।१७॥
brahma.arpaNa.samAcAra: brahma_eva bhavasi kSaNAt ||6|53|17||
ईश्वर.अर्पित=सर्व.अर्थ* ईश्वर.आत्मा निरामयः ।
Izvara.arpita=sarva.artha* Izvara.AtmA nirAmaya: |
ईश्वरः सर्व.भूतात्मा भव भूषित-भूतलः ॥६।५३।१८॥
Izvara: sarva.bhUtAtmA bhava bhUSita.bhUtala: ||6|53|18||
संन्यस्त-सर्व.संकल्पः समः शान्त.मना मुनिः ।
saMnyasta.sarva.saMkalpa: sama: zAnta.manA muni: |
संन्यास-योग-युक्त.आत्मा कुर्वन्_मुक्त-मतिर् भव ॥६।५३।१९॥
saMnyAsa.yoga.yukta.AtmA kurvan_mukta.matir bhava ||6|53|19||
अर्जुन उवाच ।
arjuna* uvAca |
सङ्ग-त्यागस्य भगवान् तथा ब्रह्म.अर्पणस्य च ।
saGga.tyAgasya bhagavAn tathA brahma.arpaNasya ca |
ईश्वर.अर्पण-रूपस्य संन्यासस्य च सर्वशः ॥६।५३।२०॥
Izvara.arpaNa.rUpasya saMnyAsasya ca sarvaza: ||6|53|20||
तथा ज्ञानस्य योगस्य विभागः कीदृशः, प्रभो ।
tathA jJAnasya yogasya vibhAga: kIdRza:, prabho |
क्रमेण कथय_एतत् मे महा.मोह-निवृत्तये ॥६।५३।२१॥
krameNa kathaya_etat me mahA.moha.nivRttaye ||6|53|21||
भगवान् उवाच ।
bhagavAn uvAca |
सर्व.संकल्प-संशान्तौ प्रशान्त=घन-वासनम् ।
sarva.saMkalpa.saMzAntau prazAnta=ghana.vAsanam |
न किंचित् भावना~आकारम् यत् तत् ब्रह्म परम् विदुः ॥६।५३।२२॥
na kiMcit bhAvanA~AkAram yat tat brahma param vidu: ||6|53|22||
तत्_उद्योगम् विदुः_ज्ञानम् योगम् च कृत बुद्धयः ।
tat_udyogam vidu:_jJAnam yogam ca kRta.buddhaya: |
ब्रह्म सर्वम् जगत् इदम् च_इति ब्रह्म.अर्पणम् विदुः ॥६।५३।२३॥
brahma sarvam jagat idam ca_iti brahma.arpaNam vidu: ||6|53|23||
अन्तःशून्यम् बहिःशून्यम् पाषाण-हृदय.उपमम् ।
anta:zUnyam bahi:zUnyam pASANa.hRdaya.upamam |
शान्तम् आकाश-कोश.अच्छम् न दृश्यम् न दृशः परम् ॥६।५३।२४॥
zAntam AkAza.koza.accham na dRzyam na dRza: param ||6|53|24||
तत* ईषत् यत् उत्थानम् ईषत् अन्यतया_उदितम् ।
tata* ISat yat utthAnam ISat anyatayA_uditam |
स* जगत्-प्रतिभासः_अयम् आकाशम् इव शून्यता ॥६।५३।२५॥
sa* jagat-pratibhAsa:_ayam AkAzam iva zUnyatA ||6|53|25||
भावः_अहम् इति कः_अपि_एष* प्रत्येकम् उदितः चितेः ।
bhAva:_aham iti ka:_api_eSa* pratyekam udita: cite: |
कोटि-कोटि.अंश=कलितः क* इव एनम् प्रतिग्रहः ॥६।५३।२६॥
koTi-koTi.aMza=kalita: ka* iva enam pratigraha: ||6|53|26||
अ=पृथक्-भूत*_एव_एषः पृथक्.भूत* इव स्थितः ।
a=pRthak-bhUta*_eva_eSa: pRthak.bhUta* iva sthita: |
पृथक्त्वम् हि न पर्यन्त* न_अहम् इति_अवगच्छति ॥६।५३।२७॥
pRthaktvam hi na paryanta* na_aham iti_avagacchati ||6|53|27||
यथा_इह_अहम् तथा_इह_अस्ति घट.आदिका_अपि मर्कटः ।
yathA_iha_aham tathA_iha_asti ghaTa.AdikA_api markaTa: |
स्वम् ईहा_एवम् तथा_अम्भोधिः किम् अहम्ताम् प्रति ग्रहः ॥६।५३।२८॥
svam IhA_evam tathA_ambhodhi: kim ahamtAm prati graha: ||6|53|28||
विकल्प-भेदे स्फुरते संवित्.सार-मय=आत्मनि ।
vikalpa.bhede sphurate saMvit.sAra.maya=Atmani |
वैचित्र्येण विचित्रे अपि किम् एकत्वे अपि नो* ग्रहः ॥६।५३।२९॥
vaicitryeNa vicitre api kim ekatve api no* graha: ||6|53|29||
इति ज्ञात-विभागस्य बुद्धौ तस्य परिक्षयः ।
iti jJAta.vibhAgasya buddhau tasya parikSaya: |
कर्मणाम् यः फल-त्यागः तम् संन्यासम् विदुः बुधाः ॥६।५३।३०॥
karmaNAm ya: phala.tyAga: tam saMnyAsam vidu: budhA: ||6|53|30||
त्यागः संकल्प-जालानाम् अ-संसङ्गः स* कथ्यते ।
tyAga: saMkalpa.jAlAnAm a.saMsaGga: sa* kathyate |
समस्त-कलना-जालस्य_ईश्वरत्व~एक.भावना ॥६।५३।३१॥
samasta.kalanA-jAlasya_Izvaratva~eka.bhAvanA ||6|53|31||
गलित-द्वैत-निर्भासम् एतत्_एव_ईश्वर.अर्पणम् ।
galita.dvaita.nirbhAsam etat_eva_Izvara.arpaNam |
अ=बोध-वशतः भेदः नाम्ना_एव_एषाम् चित्.आत्मनि ॥६।५३।३२॥
a=bodha.vazata: bheda: nAmnA_eva_eSAm cit.Atmani ||6|53|32||
बोध.आत्मा किल शब्दार्थः जगत् एकम् न संशयः ।
bodha.AtmA kila zabdArtha: jagat ekam na saMzaya: |
अहम् आशा जगत् अहम् स्वम् अहम् कर्म वा_अपि_अहम् ॥६।५३।३३॥
aham AzA jagat aham svam aham karma vA_api_aham ||6|53|33||
कालः_अहम् अहम् अद्वैतम् द्वैतम् च_अहम् अहम् जगत् ।
kAla:_aham aham advaitam dvaitam ca_aham aham jagat |
मत्.मना भव मत्.भक्तः मत्.याजी माम् नमस्कुरु ।
mat.manA bhava mat.bhakta: mat.yAjI mAm namaskuru |
माम_इव_एष्यसि युक्त्वा_एवम् आत्मानम् मत्.परायणः ॥६।५३।३४॥
mAma_iva_eSyasi yuktvA_evam AtmAnam mat.parAyaNa: ||6|53|34||
अर्जुन उवाच ।
arjuna* uvAca |
द्वे रूपे तव, देवेश, परम् च_अपरम् एव च ।
dve rUpe tava, deva.Iza, param ca_aparam eva ca |
कीदृशम् तत् कदा रूपम् तिष्ठाम्य् आश्रित्य सिद्धये ॥६।५३।३५॥
kIdRzam tat kadA rUpam tiSThAmi_Azritya siddhaye ||6|53|35||
सामान्यम् परमम् च_एव द्वे रूपे विद्धि मे, अनघ ।
sAmAnyam paramam ca_eva dve rUpe viddhi me, anagha |
पाणि.आदि=युक्तम् सामान्यम् शङ्ख.चक्र.गदा-धरम् ॥६।५३।३६॥
pANi.Adi=yuktam sAmAnyam zaGkha.cakra.gadA-dharam ||6|53|36||
परम् रूपम् अन्.आदि.अन्तम् यत् मम_एकम् अनामयम् ।
param rUpam an.Adi.antam yat mama_ekam anAmayam |
ब्रह्मात्म-परमात्म.आदि-सब्देन_एतत् उदीर्यते ॥६।५३।३७॥
brahmAtma.paramAtma.Adi-sabdena_etat udIryate ||6|53|37||
यावत् अ-प्रतिबुद्धः त्वम् अन्-आत्म.ज्ञतया स्थितः ।
yAvat a.pratibuddha: tvam an-Atma.jJatayA sthita: |
संवित्~चतुर्.भुज.आकार-देव.पूजापरः भव ॥६।५३।३८॥
saMvit~catur.bhuja.AkAra.deva.pUjApara: bhava ||6|53|38||
तत्.क्रमात् सम्.प्रबुद्धः त्वम् ततः ज्ञास्यति तत्.परम् ।
tat.kramAt sam.prabuddha: tvam tata: jJAsyati tat.param |
मम.रूपम् अन्.आदि.अन्तम् येन भूयः न जायते ॥६।५३।३९॥
mama.rUpam an.Adi.antam yena bhUya: na jAyate ||6|53|39||
यदि वा वेद्य-विज्ञातः भावः तत्,_अरि.मर्दन ।
yadi vA vedya.vijJAta: bhAva: tat,_ari.mardana |
तत् मम_आत्मानम् आत्मानम् आत्मनः_च_आशु संश्रय ॥६।५३।४०॥
tat mama_AtmAnam AtmAnam Atmana:_ca_Azu saMzraya ||6|53|40||
इदम् च_अहम् इदम् च_अहम् इति यत् प्रवदामि_अहम् ।
idam ca_aham idam ca_aham iti yat pravadAmi_aham |
तत् एतत् आत्म-तत्त्वम् तु तुभ्यम् हि_उपदिशामि_अहम् ॥६।५३।४१॥
tat etat Atma.tattvam tu tubhyam hi_upadizAmi_aham ||6|53|41||
मन्ये साधु-विबुद्धः_असि पदे विश्रान्तवान् असि ।
manye sAdhu-vibuddha:_asi pade vizrAntavAn asi |
संकल्पैः_अवमुक्तः_असि सत्य~एक=आत्म.मयः भव ॥६।५३।४२॥
saMkalpai:_avamukta:_asi satya~eka=Atma.maya: bhava ||6|53|42||
सर्व.भूत.स्थम् आत्मानम् सर्व.भूतानि च_आत्मनि ।
sarva.bhUta.stham AtmAnam sarva.bhUtAni ca_Atmani |
पश्य त्वम् योग.युक्त~आत्मा सर्वत्र सम.दर्शनः ॥६।५३।४३॥
pazya tvam yoga.yukta~AtmA sarvatra sama.darzana: ||6|53|43||
सर्व.भूत.स्थम् आत्मानम् भजति_एकत्वम् आत्मनः ।
sarva.bhUta.stham AtmAnam bhajati_ekatvam Atmana: |
सर्वथा वर्तमनः_अपि न स* भूयः_अभिजायते ॥६।५३।४४॥
sarvathA vartamana:_api na sa* bhUya:_abhijAyate ||6|53|44||
एकत्वम् सर्व.शब्द.अर्थ* एक.शब्द.अर्थ आत्मनः ।
ekatvam sarva.zabda.artha* eka.zabda.artha Atmana: |
आत्मा_अपि च न सत् न_असत् गतः यस्य_आशु तस्य तत् ॥६।५३।४५॥
AtmA_api ca na sat na_asat gata: yasya_Azu tasya tat ||6|53|45||
त्रैलोक्य-चेतसाम् अन्तः_आलोकः यः प्रकाश.जः ।
trailokya.cetasAm anta:_Aloka: ya: prakAza.ja: |
अनुभूतिम् उपारूढः "सः_अहम् आत्मा"_इति निश्चयः ॥६।५३।४६॥
anubhUtim upArUDha: "sa:_aham AtmA"_iti nizcaya: ||6|53|46||
त्रैलोक्य-पयसाम् अन्तः_तु रस.अनुभवः स्थितः ।
trailokya.payasAm anta:_tu rasa.anubhava: sthita: |
गव्यानाम् अब्धिजानाम् च सः_अयम् आत्म इति भारत ॥६।५३।४७॥
gavyAnAm abdhijAnAm ca sa:_ayam Atma iti bhArata ||6|53|47||
अन्तः सर्व.शरीराणाम् यः सूक्ष्मः_अनुभवः स्थितः ।
anta: sarva.zarIrANAm ya: sUkSma:_anubhava: sthita: |
मुक्ता~अनुभव-नीयेन सः_अयम् आत्मा_अस्ति सर्वगः ॥६।५३।४८॥
muktA~anubhava.nIyena sa:_ayam AtmA_asti sarvaga: ||6|53|48||
समग्र-पयसाम् अन्तर् यथा घृतम् इव स्थितम् ।
samagra.payasAm antar yathA ghRtam iva sthitam |
तथा सर्व.पदार्थानाम् देहानाम् संस्थितः परः ॥६।५३।४९॥
tathA sarva.padArthAnAm dehAnAm saMsthita: para: ||6|53|49||
सर्व.अम्भःनिधि रत्नानाम् स-बाह्याभ्यन्तरे यथा ।
sarva.ambha:nidhi‑ratnAnAm sa.bAhyAbhyantare yathA |
तेजः तथा_अस्मि देहानाम् अ-संस्थित* इव स्थितः ॥६।५३।५०॥
teja: tathA_asmi dehAnAm a.saMsthita* iva sthita: ||6|53|50||
यथा कुम्भ सहस्राणाम् स बाह्य.अभ्यन्तरे नभः ।
yathA kumbha.sahasrANAm sa.bAhya.abhyantare nabha: |
जगत्.त्रय शरीरानाम् तथा_आत्मा_अहम् अवस्थितः ॥६।५३।५१॥
jagat.traya.zarIrAnAm tathA_AtmA_aham avasthita: ||6|53|51||
मुक्ताफल-शत~ओघानाम् तन्तुः प्रोत-वपुः_यथा ।
muktAphala.zata~oghAnAm tantu: prota.vapu:_yathA |
तथा_अयम् देह-लक्षानाम् स्थित आत्मा_अस्ति_अ.लक्षितः ॥६।५३।५२॥
tathA_ayam deha.lakSAnAm sthita AtmA_asti_a.lakSita: ||6|53|52||
ब्रह्म.आदौ तृण-पर्यन्ते पदार्थ-निकुरम्बके ।
brahma.Adau tRNa.paryante padArtha.nikurambake |
सत्तासामान्यम् एतत्_यत् तम् आत्मानम् अजम् विदुः ॥६।५३।५३॥
sattAsAmAnyam etat_yat tam AtmAnam ajam vidu: ||6|53|53||
तत् ईषत्.स्फुरित.आकारम् ब्रह्म ब्रह्मा_एव तिष्ठति ।
tat ISat.sphurita.AkAram brahma brahmA_eva tiSThati |
अहन्ता.आदि जगत्ता.आदि क्रमेण भ्रम-कारिणा ॥६।५३।५४॥
ahantA.Adi jagattA.Adi krameNa bhrama.kAriNA ||6|53|54||
आत्मा_एव_इदम् जगत्.रूपम् हन्यते हन्ति वा_अत्र किम् ।
AtmA_eva_idam jagat.rUpam hanyate hanti vA_atra kim |
शुभ.अशुभैः_जगत्_दुःखैः किम् अस्य, अर्जुन, लिप्यते ॥६।५३।५५॥
zubha.azubhai:_jagat_du:khai: kim asya, arjuna, lipyate ||6|53|55||
प्रतिबिम्बेषु इव_आदर्श-समम् साक्षिवत् आस्थितम् ।
pratibimbeSu iva_Adarza.samam sAkSivat Asthitam |
नश्यत्सु न विनश्यन्तम् यः पश्यति स* पश्यति ॥६।५३।५६॥
nazyatsu na vinazyantam ya: pazyati sa* pazyati ||6|53|56||
इदम् च_अहम् इदम् न_इति इति_इदम् कथ्यते मया ।
idam ca_aham idam na_iti iti_idam kathyate mayA |
एवम् आत्मा_अस्मि सर्व.आत्मा माम् एवम् विद्धि, पाण्डव ॥६।५३।५७॥
evam AtmA_asmi sarva.AtmA mAm evam viddhi, pANDava ||6|53|57||
इमाः सर्वाः प्रवर्तते सर्ग-प्रलय-विक्रियाः ।
imA: sarvA: pravartate sarga.pralaya.vikriyA: |
आत्मनि_अहम्ता-चित्त.स्थः पयः स्पन्दा* इव_अम्बुधौ ॥६।५३।५८॥
Atmani_ahamtA-citta.stha: paya: spandA* iva_ambudhau ||6|53|58||
यथा_उपलत्वम् शैलानाम् दारुत्वम् च महीरुहाम् ।
yathA_upalatvam zailAnAm dArutvam ca mahIruhAm |
तरङ्गाणाम् जलत्वम् च पदार्थानाम् तथा आत्मता ॥६।५३।५९॥
taraGgANAm jalatvam ca padArthAnAm tathA AtmatA ||6|53|59||
सर्व.भूत.स्थम् आत्मानम् सर्व.भूतानि च_आत्मनि ।
sarva.bhUta.stham AtmAnam sarva.bhUtAni ca_Atmani |
यः पश्यति तथा_आत्मानम् अ-कर्तारम् स* पश्यति ॥६।५३।६०॥
ya: pazyati tathA_AtmAnam a.kartAram sa* pazyati ||6|53|60||
नाना.आकार-विकारेषु तरङ्गेषु यथा पयः ।
nAnA.AkAra.vikAreSu taraGgeSu yathA paya: |
कटक.आदिषु वा हेम भूतेषु_आत्मा तथा_अर्जुन ॥६।५३।६१॥
kaTaka.AdiSu vA hema bhUteSu_AtmA tathA_arjuna ||6|53|61||
नाना-तरङ्ग-वृन्दानि यथा लोलानि वारिणि ।
nAnA-taraGga.vRndAni yathA lolAni vAriNi |
कटक.आदीनि वा हेम्नि भूतानि_एवम् परात्मनि ॥६।५३।६२॥
kaTaka.AdIni vA hemni bhUtAni_evam parAtmani ||6|53|62||
पदार्थ-जातम् भूतिनि बृहत् ब्रह्म च, भारत ।
padArtha.jAtam bhUtini bRhat brahma ca, bhArata |
एकम् एव_अखिलम् विद्धि पृथक्त्वम् न मनाक्.अपि ॥६।५३।६३॥
ekam eva_akhilam viddhi pRthaktvam na manAk.api ||6|53|63||
किम् तत् भाव-विकाराणाम् गम्यम् अस्ति जगत्.त्रये ।
kim tat bhAva.vikArANAm gamyam asti jagat.traye |
क्व ते वा_अपि जगत् किम् वा किम् मुधा परिमुह्यसि ॥६।५३।६४॥
kva te vA_api jagat kim vA kim mudhA parimuhyasi ||6|53|64||
इति श्रुत्वा_अभयम् तु_अन्तर् भावयित्वा सु.निश्चितम् ।
iti zrutvA_abhayam tu_antar bhAvayitvA su.nizcitam |
जीवन्मुक्ताः_चरन्ति_इह सन्तः सम.रस.आशयाः ॥६।५३।६५॥
jIvanmuktA:_caranti_iha santa: sama.rasa.AzayA: ||6|53|65||
निर्मान-मोहा* जित-सङ्ग-दोषा*
nirmAna.mohA* jita.saGga.doSA*
अध्यात्म-नित्याविनिवृत्त-कामाः ।
adhyAtma.nityAvinivRtta.kAmA: |
द्वन्द्वैः_विमुक्ताः सुख-दुःख-संज्ञैः_
dvandvai:_vimuktA: sukha.du:kha.saMjJai:_
गच्छन्ति_अमूढाः पदम् अव्ययम् तत् ॥६।५३।६६॥
gacchanti_amUDhA: padam avyayam tat ||6|53|66||
oॐm
FM.6.53
THE TWO FORMS OF VISHNU
THE LORD.ISHVARA said—
अर्जुन, त्वम् न हन्ता त्वम् अभिमानम् अलम् त्यज ।
arjuna tvam na hantA tvam abhimAnam alam tyaja |
जरा-मरण-निर्मुक्तः स्वयम् आत्मा_असि शाश्वतः ॥६।५३।१॥
jarA.maraNa.nirmukta: svayam AtmA_asi zAzvata: ||6|53|1||
.
Arjuna, you are no killer
:
give.up this notion of yourself
!
you are free from old-age,
free from death
:
you yourself are the eternal Self
.
Arjuna, tvam.you are na.not a hantA.x, tvam.you have abhimAna.pride/self.conceit.m alam tyaja jarA.maraNa.nirmukta:
svayam AtmA asi zAzvata:
.
*sv. give up this vain egotistic notion....
*vlm. a false conceit of yours which you must shun....
~*abhimAna.pride/self.conceit
~*tvam.you are
यस्य न_अहम्.कृतः भावः बुद्धिः_यस्य न लिप्यते ।
yasya na_aham.kRta: bhAva: buddhi:_yasya na lipyate |
हत्वा_अपि स* इमान् लोकान् न हन्ति न निबध्यते ॥६।५३।२॥
hatvA_api sa* imAn lokAn na hanti na nibadhyate ||6|53|2||
.
yasya na ahamkRta: bhAva: - one=for-whom there is no feeling of "I"‑dentity =
buddhi: yasya na lipyate – whose buddhi*Intellect is not attached/entangled/tainted - greasy. =
hatvA_api - tho having.slain =
sa: imAn_lokAn_na hanti - he does not slay these people =
na nibadhyate - nor is he bound
*vlm.2. He who has no egoism in him, and whose mind is not moved (by joy or grief), is neither the killer of nor killed by any body, tho he may kill every one in the world. (This is an attribute of the supreme soul).
*sv.2-3 He who is free from egosense and whose intelligence is not attached to anything, he does not kill nor is he bound even if he destroys the whole world.
*jd. This is a most amazing saying, for it is at the heart of the amoral ethic of YV. Guilt, in this view, does not accrue to someone living-free (the *jIvanmukta), because s/he does not act.
#lip - (cf_rip), cl. 6.1_P. A. limpati, -te (pf. lilepa. Br. &c • aor. alipat • alispata, alipta Gr • -alipsata ; fut. leptA, lepsyati, -te Gr • inf leptum ib. • ind p. -lipya Br. &c), • to smear, anoint with (instr), stain, defile • to inflame, kindle, burn: Pass. #lipyate (ep. also #lipyati • aor. #alepi), to be smeared &c greasefully, to be attached to (loc), stick, adhere • Caus. lepayati (aor. alIlipat), to cause to smear &c • to smear or anoint anything (acc) with (instr) or on (loc) • to cover • to cast blame on any one • (limpayati), to smear anything (acc) with (instr): Des. lilipsati, -te: Intens. leliyate, lelepti ib.
या_एव संजायते संवित्_अन्तः सा_एव_अनुभूयते ।
yA_eva saMjAyate saMvit_anta: sA_eva_anubhUyate |
अयम् सः_अहम् इदम् तत्_म_इति_अन्तः संविदम् त्यज ॥६।५३।३॥
ayam sa:_aham idam tat_ma_iti_anta: saMvidam tyaja ||6|53|3||
.
yA_eva saMjAyate saMvid - The very Samvit Awareness that arises
anta: sA_eva anubhUyate - is itself experienced within
ayam sa:_aham - "This-here am I"
idam tan me - "That-there is mine"
ity anta: saMvidam tyaja - forsake such inner Awareness.
*vlm.3. Whatever is known in our consciousness, the same is felt within us; shun therefore your inward conscious of egoism and meity, as this is I and these are mine, and these are others and theirs.
*sv.2-3 He who is free from egosense and whose intelligence is not attached to anything, he does not kill nor is he bound even if he destroys the whole world.
अनया_एव च युक्तः_अस्मि नष्टः_अस्मि_इति च भारत ।
anayA_eva ca yukta:_asmi naSTa:_asmi_iti ca bhArata |
अभितः सुख-दुःखाभ्याम् अवशः परितप्यसे ॥६।५३।४॥
abhita: sukha.du:khAbhyAm avaza: paritapyase ||6|53|4||
.
*jd.4 - anayA_eva ca yukta:_asmi - "With this I am conjoined" - as duty =
naSTa:_asmi iti ca bhArata - and "I am destroyed", o bharata =
abhita: sukha.du:khAbhyAm - surrounded by pleasures and pains =
avaza: paritapyase - unwillingly you are tormentet_
*vlm.4. The thought that you are connected with such and such persons and things, and that of your being deprived of them, and the joy and grief to which you are subjected thereby, must affect your soul in a great measure,
#avaza. - a.vaza, without-compulsion - unsubmissive to another's will , independent , unrestrained , free , AV. vi , 42 , 3 & 43 , 3 , &c; not having one's own free will , doing something against one's desire or unwillingly Mn. v , 33 Bhag. &c.
*vlm.4. The thought that you are connected with such and such persons and things, and that of your being deprived of them, and the joy and grief to which you are subjected thereby, must affect your soul in a great measure,
*sv.4-7 Hence abandon the wrong notions of 'This I am' and 'This is mine'. It is only because of these wrong notions that you think 'I am destroyed, ' and suffer.
स्व.आत्म.अंशैः क्रियमाणानि गुणैः कर्माणि भागशः ।
sva.Atma.aMzai: kriyamANAni guNai: karmANi bhAgaza: |
अहम्.कार-विमूढ=आत्मा कर्ता_अहम् इति मन्यते ॥६।५३।५॥
aham.kAra.vimUDha=AtmA kartA_aham iti manyate ||6|53|5||
.
*jd.5 - sva.Atma.aMzai: - with unique bits of self=
kriyamANAni - operating =
guNai: karmANi - with qualities the karma.s =
bhAga.za: - bit-by.bit =
aham.kAra.vimUDha=AtmA - ahamkAra."I"dentity -deceived=self =
kartA aham iti manyate - has the thought "I am the Doer".
*vlm.5. He who does his works with the parts or members of his body, and connects the least attention of his soul there with; becomes infatuated by his egoism and believes himself as the doer of his action, (here is a lesson of perfect indifference enjoined to any act or thought that a man does by or entertains in himself).
*sv.4-7 Hence abandon the wrong notions of 'This I am' and 'This is mine'. It is only because of these wrong notions that you think 'I am destroyed, ' and suffer.
चक्षुः पश्यतु कर्णः च शृणोतु त्वक् स्पृशतु_इदम् ।
cakSu: pazyatu karNa: ca zRNotu tvak spRzatu_idam |
रसना च रसम् यातु का_अत्र कः_अहम् इति स्थितिः ॥६।५३।६॥
rasanA ca rasam yAtu kA_atra ka:_aham iti sthiti: ||6|53|6||
.
cakSu: pazyatu - let your eyes see =
karNa:_ca zRNotu - & your ears hear =
tvak_spRzatu_idam - let your touch feel this =
rasanA ca rasam yAtu - & let your tongue come to taste =
kA atra ka:_aham iti sthiti: - what here is the condition of "Who-am-I"
?
*vlm.6. Let the eyes see, the ears hear, and your touch feel their objects, let your tongue also taste the relish of a thing, but why take them to your soul and where is your egoism situated these?
*sv.4-7 Hence abandon the wrong notions of 'This I am' and 'This is mine'. It is only because of these wrong notions that you think 'I am destroyed, ' and suffer.
कलना-कर्मणि रते मनसि_अपि महात्मनः ।
kalanA-karmaNi rate manasi_api mahAtmana: |
न कश्चित् अत्र_अहम् इति क्लेश भागे क*_एव ते ॥६।५३।७॥
na kazcit atra_aham iti kleza.bhAge ka*_eva te ||6|53|7||
.
"kalanA-karmaNi – "In karmic impulse =
rate manasi api – even in the pleasuring Mind =
mahAtmana: - even of a Great Soul =
na kazcid atra aham" - there is no "I" here" =
iti - thinking so =
kleza.bhAge ke_eva te - what share of trouble is there for you?
#kal #kalana कलन a. (end-comp.) Causing, effecting. • kalanam -नम् A spot, mark; A defect, an offence, fault._Taking, seizing, grasping; कलनात्सर्वभूतानां स कालः परिकीर्तितः. • Knowing, understanding, apprehension. •#kalanA ‑ना Taking, seizing, grasping; काल-कलना Ā. L.29. • Doing, effecting. • Karmic impulse, kalanA-karmaNi rate manasi_api mahAtmana: | na kazcit_atra aham, y6053.007 • Subjection; Understanding, comprehension; Putting on, wearing; also letting loose; चूडा-कलनाम् Śi.3.5. —¶jd - employing (a term), avidyA^ iyam ayam jIva ity.Adi.kalanA-krama: | aprabuddha.bodhAya kalpito vAg-vidAm varai: y6049.017
*vlm.7. The minds of even the great, are verily employed in the works that they have undertaken to perform, but where is your egoism or soul in these, that you should be sorry for its pains. (The soul is aloof from pain).
*sv.4-7 Hence abandon the wrong notions of 'This I am' and 'This is mine'. It is only because of these wrong notions that you think 'I am destroyed, ' and suffer.
बहुभि: समवायेन यत् कृतम् तत्र, भारत ।
bahubhi: samavAyena yat kRtam tatra, bhArata |
एको ऽभिमान.दु:खेन हासाय_एव हि गृह्यते ।५३।८॥
eka:_abhimAna.du:khena hAsAya_eva hi gRhyate ||6|53|8||
.
bahubhi: - with/in many ways
samavAyena - =
yat kRtam tatra - what is done there =
bhArata - =
eka: - the One =
with the sorrow of self.conceit
hAsAya_eva hi gRhyate -
*vlm.8. Your assumption to yourself to any action, which has been done by the combination of many, amounts only to a conceit of your vanity, and exposes you not only to ridicule, but to frustrate the merit of your act.
*sv.8 It is only the egotistic and ignorant person who thinks 'I do this', whereas all this is done by the different aspects of the one self or infinite consciousness.
#samavAya: - sam-avAya, together-coming - contact, congress, collection, aggregate (#samavAyena एन or #samavAyAt आत् , "in combination"; samavAyaM->kR °यं-√कृ , " to meet , combine , flock together ") Mn. &c; (in phil.) perpetual co-inherence , inner or intimate relation , constant and intimate union , inseparable concomitance (= nitya.sambandha नित्य-सम्बन्ध , the sixth padArtha पदार्थ or category of the #vaizeSika.s वैशेषिकs, expressing relation which exists between a substance and its qualities , between a whole and its parts [e.g.between cloth and the yarn composing it] , between a genus and its individuals &c ) • course, duration (#samavAye ए , with gen. , "during") MBh. i , 556.
कायेन मनसा बुद्ध्या केवलैः इन्द्रियैः अपि ।
kAyena manasA buddhyA kevalai: indriyai: api |
योगिनः कर्म कुर्वन्ति सङ्गम् त्यक्त्वा_आत्म शुद्धये ॥६।५३।९॥
yogina: karma kurvanti saGgam tyaktvA_Atma.zuddhaye ||6|53|9||
.
kAyena –
with body
with Mind
with Intellect
kevalai:_indriyai:_api - with all the senses too - Indriya Organs -
yogina: karma kurvanti - the yogîs make their karma -
saGgam tyaktvA - having forsaken attachment -
Atma.zuddhaye - in the pure Self.
*vlm.9. The yogis and hermits do their ritual and ordinary actions with attention of their minds and senses, and often times with the application of the members and organs of their bodies only, in order to acquire and preserve the purity of their souls.
*sv.9-10 Let the eyes see, let the ears hear, let the skin feel, let the tongue taste. Where is the 'I' in all this? Even when the mind continues to entertain various notions, there is naught which can be identified as 'I'. Whereas all these factors are involved in an action, the 'I' assumes doership and then suffers. The yogis perform action merely by their mind and senses, for self-purification.
अहन्त-विष-चूर्णेन येषाम् कायो न मारितः ।
ahanta.viSa.cUrNena yeSAm kAyo na mArita: |
कुर्वन्तः_अपि हरन्तः_अपि न.च ते निर्विषूचिकाः ॥६।५३।१०॥
kurvanta:_api haranta:_api na.ca te nirviSUcikA: ||6|53|10||
.
ahanta.viSa.cUrNena – unharmed by the poison powder of "I"ness =
yeSAm kAya: na mArita: - whose body is not decesased =
kurvanta:_api - tho making =
haranta:_api - tho taking - ??
naca te nirviSUcikA: - neither are they free from disease_..
*vlm.10. Those who have not subdued their bodies with the morphia o£ indifference, are employed in the repetition of their actions, without ever being healed of their disease (of anxiety).
*sv.9-10 Let the eyes see, let the ears hear, let the skin feel, let the tongue taste. Where is the 'I' in all this? Even when the mind continues to entertain various notions, there is naught which can be identified as 'I'. Whereas all these factors are involved in an action, the 'I' assumes doership and then suffers. The yogis perform action merely by their mind and senses, for self-purification.
न क्वचित् राजते कायः ममता-मेध्य-दूषितः ।
na kvacit rAjate kAya: mamatA.medhya.dUSita: |
प्राज्ञः_अपि_अति-बहु-ज्ञः_अपि दुः.शीला* इव मानवः ॥६।५३।११॥
prAjJa:_api_ati-bahu-jJa:_api du:.zIlA* iva mAnava: ||6|53|11||
.
na kvacit rAjate kAya: mamatA.medhya.dUSita: |
prAjJa:_api_ati-bahu-jJa:_api du:.zIlA* iva mAnava: ||6|53|11||
no-way does a body appear that's uncorrupted by the evil of "my"ness
:
even some prAjna.Sage
tho super-intelligent
may act like a misbehaving Human
.
*sv.11 He who is polluted by the egosense, whether he is a learned scholar or one superior even to that, he indeed is a wicked man.
*vlm.11. No person is graceful whose mind is tinged with his selfishness, as no man however learned and wise is held in honour, whose conduct is blemished with unpoliteness and misbehaviours.
* na kvacid rAjate kAya: - not anyhow does the body appear = mamatA.medhya.dUSita: - "my"ness-unpolluted-corrupt - uncorrupted by the evil of "my"ness = prAjJa:_api - even a prAjna Sage = ati-bahu-jJa:_api - tho super-intelligent = du:zIla iva mAnava: - he is like a human of bad behavior.
निर्.ममः निर्.अहम्कारः सम=दुःख-सुखः क्षमी ।
nir.mama: nir.ahamkAra: sama=du:kha.sukha: kSamI |
यः स* कार्यम् अ.कार्यम् वा कुर्वन्_अपि न लिप्यते ॥६।५३।१२॥
ya: sa* kAryam a.kAryam vA kurvan_api na lipyate ||6|53|12||
.
nir.mama: nir.ahamkAra: sama=du:kha.sukha: kSamI ya: sa* kAryam a.kAryam vA kurvan_api na lipyate
.
without a "mine",
without "I"dentity,
one for whom pleasure and sorrow are the same,
someone patiently doing
(or not doing)
hir work
is not entangled in hir act
.
*jd.12 - nir.mama: - Without "mine" = nir-ahamkAra: - without ego-nature = sama.du:kha.sukha: - for whom pleasure and sorrow are the same = kSamI - patient = ya: sa* kAryam akAryam vA kurvan-n api - even one who does what-should-be-done or even what-should-not = na lipyate - is not entangled/attached - compare BG.5.7. -
*vlm.12 He who is devoid of his selfishness and egotism, patient both in prosperity and adversity, is neither affected nor dejected whether engaged in activities or not.
*sv._.., he is not bound whether he does what is approved or what is forbidden.
इदम् च ते, पाण्डु-सुत, स्व.कर्म क्षात्रम् उत्तमम् ।
idam ca te, pANDu-suta, sva.karma kSAtram uttamam |
अपि क्रूरम् अति.श्रेयः सुखाय_एव_उदयाय च ॥६।५३।१३॥
api krUram ati.zreya: sukhAya_eva_udayAya ca ||6|53|13||
.
idam ca te pANDu-suta_sva.karma kSAtram uttamam api krUram ati.zreya: sukhAya_eva_udayAya ca
.
इदं च ते पाण्डु-सुत - So this is for you, son of Pandu, स्व-कर्म क्षात्रम् उत्तमम् - the own-karma duty of a Kshatriya warrior अपि क्रूरम् अति- श्रेयः - tho cruel yet super-auspicious सुखाय एव उदयाय च - and indeed for the rising of pleasure. -13-
*sv.13 Hence, O *arjuna, your duty now as a warrior, tho it involves violence, is proper and noble.
*vlm.13. Know this, O son of Pandu as the best field for your martial action; which is worthy of your great good, glory and ultimate happiness. (War in a just cause is attended with glory).
So, son of Pandu,
for you this is the proper field of duty for a warrior's karma.
It is cruel,
yet it is most auspicious,
and even the wellspring of pleasure.
So, son of Pandu,
for you this is the proper field of duty for a warrior's karma.
It is cruel,
yet it is most auspicious,
and even the wellspring of pleasure.
अपि कुत्सितम् अपि_अन्यत् अपि_अधर्मम् अक्रमम् ।
api kutsitam api_anyat api_adharmam akramam |
श्रेष्टम् ते स्वम् यथा कर्म तथा_इह_अमृतवान् भव ॥६।५३।१४॥
zreSTam te svam yathA karma tathA_iha_amRtavAn bhava ||6|53|14||
.
api kutsitam api_anyat api_adharmam akramam zreSTam te svam yathA karma tathA_iha_amRtavAn bhava
.
despicable it may seem, unsuitable, an unDharmic mess!
But it's your Karmic duty, and it brings you immortality.
अपि कुत्सितम् Altho despised अपि अन्यद् altho unusual अपि अधर्मम् altho undharmic अक्रमम् disorderly श्रेष्टम् ते it is best for you यथा स्वं कर्म according to your own karma तथा इह भव अमृतवान्
thus here become a Deathless one
.
*sv.14 The performance of action appropriate to you — even if it is despicable and unrighteous — is the best. By its due performance become immortal here.
*vlm.14. Though you reckon it as heinous on the one hand and unrighteous on the other; yet you must acknowledge the super excellence and imperiousness of the duties required of your martial race, so do your duty and immortalize yourself.
मूर्खस्य_अपि स्व.कर्म_एव श्रेयसे किम्.उ सन्मतेः ।
mUrkhasya_api sva.karma_eva zreyase kim.u sanmate: |
मतिः गलत् अहम्कारा पतिता_अपि न लिप्यते ॥६।५३।१५॥
mati: galat ahamkArA patitA_api na lipyate ||6|53|15||
.
mUrkhasya_api sva.karma_eva zreyase kim.u sanmate: mati: galat ahamkArA patitA_api na lipyate
.
a fool who does his Karmic duty gets his reward;--
what then of wise folk like you?
Free your mind from Egoity:--
tho you fall into the mud you will not be stainet_
mUrkhasya_api sva.karma_eva zreyase kim.u san.mate: - =
mati:_galat_ahamkArA patitA_api na lipyate - .
अपि स्व-कर्म - For/if his own karma एव मूर्खस्य - even of a fool
श्रेयसे - [leads] to glory, किम्-उ सन्-मतेः - what indeed of the right.minded?
मतिः - थे मिन्द् - Mati, the functional Manas
गलद् - अहंकारा - its Ahamkara Egoity drained-away
पतिता अपि - tho fallen न लिप्यते - it is not stainet_-15-
#gal #vigal #vigalita_flowed away, drained off, dried up; melted away, dissolved; fallen down or out, slipped out of (abl.); passed away, disappeared, vanished; come forth; trickled, oozet_
#lip - (cf >rip), cl. 6.1_P. A. limpati, -te (pf. lilepa. Br. &c • aor. alipat • alispata, alipta Gr • -alipsata ; fut. leptA, lepsyati, -te Gr • inf leptum ib. • ind p. -lipya Br. &c.), • to smear, anoint with (instr.), stain, defile • to inflame, kindle, burn: Pass. lipyate (ep. also -ti • aor. alepi), to be smeared &c • to be attached to (loc.), stick, adhere • Caus. lepayati (aor. alIlipat), to cause to smear &c • to smear or anoint anything (acc.) with (instr.) or on (loc.) • to cover • to cast blame on any one • (limpayati), to smear anything (acc.) with (instr.): Des. lilipsati, -te: Intens. leliyate, lelepti ib.
*sv.15 Even a fool's natural action is noble in his case. How much more is this valid in the case of a good man!
*vlm.15. Seeing even the ignorant stick fast to the proper duties of their race, no intelligent person can neglect or set them at naught; for the mind that is devoid of vanity, cannot be ashamed or dejected, even if one fails or falls in the discharge of his duty.
योग.स्थः कुरु कर्माणि सङ्गम् त्यक्त्वा, धनंजय ।
yoga.stha: kuru karmANi saGgam tyaktvA, dhanaMjaya |
निःसङ्गः त्वम् यथा-प्राप्त=कर्मवान् न निबध्यते ॥६।५३।१६॥
ni:saGga: tvam yathA-prApta=karmavAn na nibadhyate ||6|53|16||
.
yoga.stha: kuru karmANi saGgam tyaktvA, dhanaMjaya ni:saGga: tvam yathA-prApta=karmavAn na nibadhyate
.
dhanam.jaya.Prize.Winner,
arjuna the Straight,
fixed in your yogic Union, work without attachment.
Taking your *karma as it comes,
you don't get entanglet_
योग-स्थः - Set in Yoga Union/practice कुरु कर्माणि - perform your karma सङ्गं त्यक्त्वा - having.forsaken attachment धनंजय - o Dhanam-Jaya Prize-Winner (*arjuna) निःसङ्गस् - unattached * त्वं यथा-प्राप्त=कर्मवान् - taking the karma as one get it न निबध्यते - one is not entanglet_-16-
*sv.16 Engage yourself in action, established in the spirit of yoga and unattached to the action; thus you shall not be bound
*vlm.16. Do your duty, O *arjuna, with your
yoga or fixed attention to it, and avoid all company (in order to Keep
company with the object of your pursuit only). If you do your works as they
come to you by yourself alone, you will never fail nor be foiled in any.
i.e. thy object thou canst never gain, unless from all others you refrain.
शान्त-ब्रह्म-वपुः भूत्वा कर्म ब्रह्म-मयम् कुरु ।
zAnta.brahma.vapu: bhUtvA karma brahma.mayam kuru |
ब्रह्म.अर्पण-समाचारः ब्रह्म_एव भवसि क्षणात् ॥६।५३।१७॥
brahma.arpaNa.samAcAra: brahma_eva bhavasi kSaNAt ||6|53|17||
.
zAnta.brahma.vapu: bhUtvA karma brahma.mayam kuru brahma.arpaNa.samAcAra:
brahma_eva bhavasi kSaNAt
.
having become a body in the massive peace of the brahman,
make of your karma a construct of the brahman,
your worship of the brahman:
so become brahman!
शान्त-ब्रह्म-वपुस् भूत्वा - having.become a body at peace in the brahman*Immensity - =
कर्म ब्रह्म-मयं कुरु - make your karma a construct of the brahman - =
ब्रह्म-अर्पण-समाचारः - practicing worship of the brahman - =
ब्रह्म एव भवसि क्षणात् - you at-once become the brahman. - .
*sv.17 Be at peace, even as brahman is peace. And make your action of the nature of brahman.
*vlm.17. Be as quiet as the person of brahma, and do your works as quietly as brahmA does leave his result (whether good or bad) to brahma, (because you can have no command over the consequence), and by doing so, assimilate thyself into the nature of brahma, (who is all in all).
Having become a body in the massive peace of the brahman,
make of your karma a construct of the brahman,
your worship of the brahman:
so become brahman!
ईश्वर.अर्पित=सर्व.अर्थ* ईश्वर.आत्मा निरामयः ।
Izvara.arpita=sarva.artha* Izvara.AtmA nirAmaya: |
ईश्वरः सर्व.भूतात्मा भव भूषित-भूतलः ॥६।५३।१८॥
Izvara: sarva.bhUtAtmA bhava bhUSita.bhUtala: ||6|53|18||
.
Izvara.arpita+sarva.artha: -
having offered all your interests to Lord Ishwara
Izvara.AtmA - as the Ishvara.Self
nirAmaya: - untainted/unmeasured
Izvara: sarva.bhUta+AtmA - Ishvara the Self of all beings,
bhava – you should become
bhUSita+bhU-tala: - the ornament of Earth.
*sv.18 Thus doing everything as an offering unto brahman, you will instantly become brahman. The Lord dwells in all. By performing all your actions as an offering unto him, shine as the Lord adored by all.
*vlm.18. Commit yourself and all your actions and objects to God, remain as unaltered as God himself, and know him as the soul of all, and be thus the decoration of the world. (The gloss says, it is no blasphemy to think one's self as God, when there is no other personality besides that of Deity).
संन्यस्त-सर्व.संकल्पः समः शान्त.मना मुनिः ।
saMnyasta.sarva.saMkalpa: sama: zAnta.manA muni: |
संन्यास-योग-युक्त.आत्मा कुर्वन्_मुक्त-मतिर् भव ॥६।५३।१९॥
saMnyAsa.yoga.yukta.AtmA kurvan_mukta.matir bhava ||6|53|19||
.
saMnyasta+sarva.saMkalpa: -
forsaking every concept/motivation
sama: zAntamanas muni: - an equal peaceful-Minded muni
saMnyAsa.yoga+yukta+AtmA kurvan - taking yourself to saMnyAsa.yoga
mukta.mati: bhava - be Free.minded
.
*vlm.19. If you can lay down all your desires, and become as even and cool mind as a muni.monk; if you can join your soul to the yoga of sánnyasa or contemplative coldness, you can do all your actions with a mind unattached to any.
*sv.19-23 Become a true sanyasi (renunciate) by firmly abandoning all thoughts and notions; thus you shall liberate your consciousness. The cessation of all thoughts and notions or mental images and the cessation of heavy psychological conditioning are the supreme self or brahman. Striving towards this end is known both as yoga and as wisdom (jnana); the conviction that brahman alone is all, including the world and the 'I', is known as 'offering everything to brahman' (brahmarpanam).
ARJUNA said—
arjx
सङ्ग-त्यागस्य भगवान् तथा ब्रह्म.अर्पणस्य च ।
saGga.tyAgasya bhagavAn tathA brahma.arpaNasya ca |
ईश्वर.अर्पण-रूपस्य संन्यासस्य च सर्वशः ॥६।५३।२०॥
Izvara.arpaNa.rUpasya saMnyAsasya ca sarvaza: ||6|53|20||
.
saGga.tyAgasya bhagavAMs
about having let.loose Ur attachment, Lordbhagavan,
and thus
as well as about that brahman-Worship -
Izvara.arpaNa.rUpasya
of Ishvara.worship=form -
and renunciation
sarvaza:
all of these_..
*vlm.20. *arjuna said:—Please lord, explain to me fully, what is meant by the renunciation of all connections, commitment of our actions to brahma; dedication of ourselves to God and abdication of all concerns.
*sv.19-23 Become a true sanyasi (renunciate) by firmly abandoning all thoughts and notions; thus you shall liberate your consciousness. The cessation of all thoughts and notions or mental images and the cessation of heavy psychological conditioning are the supreme self or brahman. Striving towards this end is known both as yoga and as wisdom (jnana); the conviction that brahman alone is all, including the world and the 'I', is known as 'offering everything to brahman' (brahmarpanam).
अस् #as -> #nyas -> #nyAsa -> #saMnyAsa: - (ifc. f. -A) putting or throwing down, laying aside, resignation, abandonment of (gen. or comp.) MBh. R. Sarvat_• renunciation of the world, profession of asceticism Mn. MBh. &c. • deposit, trust *R. • compact, agreement KSS. • stake, wager MBh. •-• s.-grahaNam - assuming or practising asceticism. •• #asaMnyAsa.
तथा ज्ञानस्य योगस्य विभागः कीदृशः, प्रभो ।
tathA jJAnasya yogasya vibhAga: kIdRza:, prabho |
क्रमेण कथय_एतत् मे महा.मोह-निवृत्तये ॥६।५३।२१॥
krameNa kathaya_etat me mahA.moha.nivRttaye ||6|53|21||
.
so
:
between
jnAna.Wisdom, & yoga.Connexion,
what's the difference
?
Sir,
tell me about all of this stuff & help remove my great delusion
!
*vlm.21. Tell me also about the acquisition of true knowledge and divisions of Yoga meditation, all which I require to know in their proper order, for the removal of my gross ignorance on those subjects.
#bhaj – to share vi>bhaj – expanding to #vibhAga: - vi-bhAga outspread-share - distribution, e.g. inheritance • division (#vibhAgena - separately) • distinction, difference, {tathA jJAnasya yogasya vibhAga: kIdRza: prabho | krameNa kathaya etan me mahA.moha=nivRttaye ||6|53|y6053.021} • logical difference, disjunction (opp. to #saMyoga सं-योग and regarded in nyAya न्याय as one of the 24 guNas गुणs) IW. 68. • #yoga.vibhAga: - the disuniting or separation of that which is usually combined , the separation of one grammatical rule into two , making two rules of what might be stated as one Pa1n2. Sch.
THE LORD.BHAGAVAN said—
सर्व.संकल्प-संशान्तौ प्रशान्त=घन-वासनम् ।
sarva.saMkalpa.saMzAntau prazAnta=ghana.vAsanam |
न किंचित् भावना~आकारम् यत् तत् ब्रह्म परम् विदुः ॥६।५३।२२॥
na kiMcit bhAvanA~AkAram yat tat brahma param vidu: ||6|53|22||
.
sarva.saMkalpa.saMzAntau prazAnta=ghana.vAsanam na kiMcit bhAvanA~AkAram
yat tat brahma param vidu:
.
when all concepts* are subsiding,
ripened conditioning come to calm,
That
which is not any embodiment you may imagine
they call
"the perfect brahman.Immensity"
.
* a sam.kalpa is a collection of mental activities, a Con.cept--a Concept may be "Hatred" as well as vlm's "Desire":
*vlm. The learned know that as
the true form of brahma, of which we can form no idea or conception, but which may be known
after the restraining of our imagination, and the passification [sic] of our desires.
*sv. The cessation of all thoughts and notions or mental images and the cessation of heavy psychological conditioning are the supreme self or brahman.
तत्_उद्योगम् विदुः_ज्ञानम् योगम् च कृत बुद्धयः ।
tat_udyogam vidu:_jJAnam yogam ca kRta.buddhaya: |
ब्रह्म सर्वम् जगत् इदम् च_इति ब्रह्म.अर्पणम् विदुः ॥६।५३।२३॥
brahma sarvam jagat idam ca_iti brahma.arpaNam vidu: ||6|53|23||
.
tat_udyogam vidu:_jJAnam yogam ca kRta.buddhaya: brahma sarvam jagat idam
ca_iti brahma.arpaNam vidu: -
.
तत् उद्योगम् -
that effort =
विदुः कृत बुद्धयः –
the done/experienced buddhi.Intellects know.as =
ज्ञानम् योगम् च - Wisdom and Yoga =
ब्रह्म सर्वम् - "The brahman.Immensity is all =
जगत् इदम् च and it is this world",
इति ब्रह्म-अर्पणम् विदुः –
this they know-as brahman-Worship.
*vlm.23. Promptitude after these things constitutes our wisdom or knowledge, and perseverence in these practices is what if called Yoga. Self dedication to brahmA rests on the belief that, brahmA is all this world and myself also·
*sv.19-23_Striving towards this end is known both as yoga and as wisdom (jnana); the conviction that brahman alone is all, including the world and the 'I', is known as 'offering everything to brahman' (brahmarpanam).
*jd.23 - तत् उद्योगम् That effort * विदुः कृत बुद्धयः - the done/experienced Buddhi Intellects know-as ज्ञानम् योगम् च - Wisdom and Yoga. ब्रह्म सर्वम् - "The brahman is all जगत् इदम् च and it is this world", इति ब्रह्म-अर्पणम् विदुः - this they know-as brahman-Worship.
अन्तःशून्यम् बहिःशून्यम् पाषाण-हृदय.उपमम् ।
anta:zUnyam bahi:zUnyam pASANa.hRdaya.upamam |
शान्तम् आकाश-कोश.अच्छम् न दृश्यम् न दृशः परम् ॥६।५३।२४॥
zAntam AkAza.koza.accham na dRzyam na dRza: param ||6|53|24||
.
*jd.24 - anta:zUnyam bahi:zUnyam pASANa.hRdaya.upamam - =
zAntam AkAza.koza.accham na dRzyam na dRza: param – .
अन्तः.शून्यं बहिः.शून्यम् Inwart_empty, outwart_empty, पाषाण.हृदय-उपमम् stone.Heart-like, शान्तम् at peace, आकाश-कोश-अच्छम् Space-body-crystal न दृश्यम् not a percept न दृशः परम् nor other than the perceiver. –
*vlm.24. As a stone statue is all hollow both in its inside and outside, so is brahmA as empty, tranquil and transparent as the sky, which is neither to be seen by us nor is it beyond our sight.
*sv.24-26 brahman is empty within and empty without (undifferentiated and homogeneous). It is not an object of observation, nor is it different from the observer. The world-appearance arises in it as an infinitesimal part of it. Because the 'world' is in fact only an appearance, it is in reality emptiness, void and unreal.
empty within, empty without,
a heart at peace, still as a stone,
it is not something seen,
it is not different from the seer.
तत* ईषत् यत् उत्थानम् ईषत् अन्यतया_उदितम् ।
tata* ISat yat utthAnam ISat anyatayA_uditam |
स* जगत्-प्रतिभासः_अयम् आकाशम् इव शून्यता ॥६।५३।२५॥
sa* jagat-pratibhAsa:_ayam AkAzam iva zUnyatA ||6|53|25||
.
tata* ISat yat utthAnam ISat anyatayA_uditam sa* jagat-pratibhAsa:_ayam
AkAzam iva zUnyatA
.
ततस्_ईषत् यत् उत्थानम् Then some sort of arising ईषत् अन्यतया उदितम् something arisen by.means-of otherness सः जगत्-प्रतिभासः the world-projection अयम् आकाशम् इव शून्यता - emptiness like this Space. -*vlm.25. It then bulges out a little from itself, and appears as something, other than what it is. It is this reflection of the universe, but all as empty as this inane vacuity.
*sv.24-26 brahman is empty within and empty without (undifferentiated and homogeneous). It is not an object of observation, nor is it different from the observer. The world-appearance arises in it as an infinitesimal part of it....
भावः_अहम् इति कः_अपि_एष* प्रत्येकम् उदितः चितेः ।
bhAva:_aham iti ka:_api_eSa* pratyekam udita: cite: |
कोटि-कोटि.अंश=कलितः क* इव एनम् प्रतिग्रहः ॥६।५३।२६॥
koTi-koTi.aMza=kalita: ka* iva enam pratigraha: ||6|53|26||
.
bhAva:_aham iti ka:_api eSa* pratyekam udita: cite: - =
koTi-koTi.aMza=kalita: ka: iva enam pratigraha: - .
भावः_"अहम्" –
the feeling "I" इति को_ऽप्य्_एष - just what is it? - not the assonance with «koTi-ko» below प्रत्येकम् उदितश् चितेः - One-by-one arisen out of Chit-Consciousness
कोटि.कोटि-अंश=कलितः - thousand thousand-bits=divided क इव एनं प्रतिग्रहः - what kind of "who" is this gift/outreach?
*vlm.26. What is again this idea of your egoism, when every thing is evolved out of the Supreme Intellect, of what account is the personality of any body, which is but an infinitesimal part of the universal soul.
*sv.24-26_.. Mysteriously, there arises in all this a feeling 'I' which is infinitesimal compared even to the world-appearance! The infinite is undivided by any of this, yet it appears to be divided on account of this 'I'-feeling.
The feeling "I"--just what is it?
One-by-one arisen out of
Chit-Consciousness divided in
a thousand thousand-bits: what sort
of "who" is this manifold "I"?
#prati #pratyeka*_each single one; the Buddha of the TheravAda School. • pratyekam, ind - n. (ibc. or अम् ind ) one by one , one at a time , singly , for every single one, Mn.&c
#grah #pratigrah #pratigraha - a presentation, like a gift to a brahmana; outreach.
*VA. feeling of "I" appear one by one as cit particles, many.many
particles , why take it seriously?
*AS: The feeling of "I" arises in each mind;
why take such a feeling formulated millions time seriously?
अ=पृथक्-भूत*_एव_एषः पृथक्.भूत* इव स्थितः ।
a=pRthak-bhUta*_eva_eSa: pRthak.bhUta* iva sthita: |
पृथक्त्वम् हि न पर्यन्त* न_अहम् इति_अवगच्छति ॥६।५३।२७॥
pRthaktvam hi na paryanta* na_aham iti_avagacchati ||6|53|27||
.
a=pRthag-bhUta:_eva
tho it is not a separate being,
eSa:_pRthak.bhUta:_iva sthita:
it exists as.if it were a separate being
pRthaktvam hi na paryanta
na_aham iti_avagacchati -27-
*vlm.27. The Egoism of the individual soul, is not apart from the universal spirit, altho it seems to be separate from the same; because there is no possibility of exclusion or separation of anything from the Omnipresent and all comprehensive soul of God, and therefore a distinct egoism is a nullity.
*sv.27-29 Even as the 'I' is non-different from the infinite consciousness, even so material objects like a pot and living beings like a monkey are non-different from one another. Who would like to hang on to this 'I'? Why not cling to the infinite consciousness, which alone appears as all this by its own mysterious energy?
#ant - to bind ->#anta ->#paryanta.: - circuit, circumference (the ends of the many diameter-lines); edge, border; #-paryanta (end-comp) "bounded by", "extending as far as"; or "adjoining, neighbouring";#paryantam -ind - entirely, altogether; (end-comp) to the end of, as far as; •• paryantAt paryantam, from one end to the other; • #paryante -ind - at the end, ~* at all ends; -adj.- coming to an end with, being a match for; extending in all directions.
यथा_इह_अहम् तथा_इह_अस्ति घट.आदिका_अपि मर्कटः ।
yathA_iha_aham tathA_iha_asti ghaTa.AdikA_api markaTa: |
स्वम् ईहा_एवम् तथा_अम्भोधिः किम् अहम्ताम् प्रति ग्रहः ॥६।५३।२८॥
svam IhA_evam tathA_ambhodhi: kim ahamtAm prati graha: ||6|53|28||
.
yathA_ÎhA_aham
tathA_ÎhA_asti ghaTa.AdikA_api markaTa:
svam IhA_evam
tathA_ambhodhi: kim ahamtAm prati graha: -28-
pratigraha
graha prati ahamtAm
*vlm.28. As it is the case with our egoism, so is it with the individuality of a pot and of a monkey also. (i.e. of all insensible and brute creatures too), none of which is separate from the universal whole. All existences being as drops of water in the sea, it is absurd to presume an egoism to any body.
*sv.27-29 Even as the 'I' is non-different from the infinite consciousness, even so material objects like a pot and living beings like a monkey are non-different from one another. Who would like to hang on to this 'I'? Why not cling to the infinite consciousness, which alone appears as all this by its own mysterious energy?
*VA. as "I" is not different from the limitless brahman, so also pot
and other objects and monkey also.
स्वमीहैवं - ? As wave is not different from the ocean. Why depend on "I"-notion?
*AS: The meaning is quite different(:-))
Just like the "I" feeling (not being in multiple pieces), the desires
about material world (pots etc.) felt by an ignorant one (monkey) are uniform
(not many).
Both are just the self (svam ) which is like an ocean, so what is the point of
holding onto ego?
The meaning is a bit convoluted, but it is saying this:
The individual egos and individual desires about the material world are seen in
multiple places, but they are all distinct from the one self which is like a
full ocean.
It does not experience any multiplicity.
The word breaks as svam IhA_evam
विकल्प-भेदे स्फुरते संवित्.सार-मय=आत्मनि ।
vikalpa.bhede sphurate saMvit.sAra.maya=Atmani |
वैचित्र्येण विचित्रे अपि किम् एकत्वे अपि नो* ग्रहः ॥६।५३।२९॥
vaicitryeNa vicitre api kim ekatve api no* graha: ||6|53|29||
.
vikalpa.bhede
sphurate
saMvit.sAra.maya=Atmani
vaicitryeNa
vicitre_api
kim ekatve_api
na.u_/_na: graha:
.
*vlm.29. Things appearing as different to the conscious soul, are to be considered as the various imageries represented in the self-same soul, (like the sundry scenes shown in the soul in a dream).
*sv.27-29 Even as the 'I' is non-different from the infinite consciousness, even so material objects like a pot and living beings like a monkey are non-different from one another. Who would like to hang on to this 'I'? Why not cling to the infinite consciousness, which alone appears as all this by its own mysterious energy?
इति ज्ञात-विभागस्य बुद्धौ तस्य परिक्षयः ।
iti jJAta.vibhAgasya buddhau tasya parikSaya: |
कर्मणाम् यः फल-त्यागः तम् संन्यासम् विदुः बुधाः ॥६।५३।३०॥
karmaNAm ya: phala.tyAga: tam saMnyAsam vidu: budhA: ||6|53|30||
.
iti jJAta.vibhAgasya buddhau
tasya parikSaya: -
karmaNAm ya: phala.tyAgas - one who forsakes the fruit of Karma
tam saMnyAsam vidurbudhA: - The wise call him SannyAsa. -30-
jJAta.vibhAga
*sv.30 Such an understanding, and the consequent absence of craving for the enjoyment of the fruits of one's natural activities, is known as 'renunciation' (sanyasa).
*vlm.30. So also is the knowledge of the particulars and species, lost in the idea of the general and the summum genus. Now by sannyasa or renunciation of the world is meant, the resignation of the fruition of the fruits of our actions. (The main teaching of Krishna to *arjuna in the Bhagavadgitá, tends to the renunciation of the fruits of our actions).
त्यागः संकल्प-जालानाम् अ-संसङ्गः स* कथ्यते ।
tyAga: saMkalpa.jAlAnAm a.saMsaGga: sa* kathyate |
समस्त-कलना-जालस्य_ईश्वरत्व~एक.भावना ॥६।५३।३१॥
samasta.kalanA-jAlasya_Izvaratva~eka.bhAvanA ||6|53|31||
.
tyAga: saMkalpa.jAlAnAm
a.saMsaGga: sa* kathyate - =
samasta.kalanA-jAlasya
Izvaratva~eka.bhAvanA – .
*vlm.31. Unattachment signifies the renunciation of all our wordly desires, and the intense application of the mind to the one sole God of the multifarious creation, and the variety of his imaginary representations.
*sv.31-33 Renunciation is renunciation of hopes and aspirations. When one feels the presence of the Lord in all appearances and modifications and when one abandons all delusion of duality, that is regarded as surrender to the Lord, or offering of self and all to the Lord.
गलित-द्वैत-निर्भासम् एतत्_एव_ईश्वर.अर्पणम् ।
galita.dvaita.nirbhAsam etat_eva_Izvara.arpaNam |
अ=बोध-वशतः भेदः नाम्ना_एव_एषाम् चित्.आत्मनि ॥६।५३।३२॥
a=bodha.vazata: bheda: nAmnA_eva_eSAm cit.Atmani ||6|53|32||
.
galita.dvaita.nirbhAsam - =
etat_eva Izvara.arpaNam - =
a=bodha.vaza.tas bheda: nAmnA_eva eSAm cit-Atmani
.
*vlm.32. The want of all dualism in the belief of his self-existence as distinct from that of God, constitutes his dedication of himself to God; it is ignorance that creates the distinction, by applying various names and attributes to the one iutellectual soul.
*sv.31-33 Renunciation is renunciation of hopes and aspirations. When one feels the presence of the Lord in all appearances and modifications and when one abandons all delusion of duality, that is regarded as surrender to the Lord, or offering of self and all to the Lord.
बोध.आत्मा किल शब्दार्थः जगत् एकम् न संशयः ।
bodha.AtmA kila zabdArtha: jagat ekam na saMzaya: |
अहम् आशा जगत् अहम् स्वम् अहम् कर्म वा_अपि_अहम् ॥६।५३।३३॥
aham AzA jagat aham svam aham karma vA_api_aham ||6|53|33||
.
bodha.AtmA kila zabdArtha: jagat ekam na saMzaya: aham AzA jagat aham
svam aham karma vA_api_aham
.
बोध-आत्मा किल शब्द-अर्थः - The meaning of the compound word "Realized-Self/soul"
जगद् एकं न संशयः - is certainly "the World- is One/only".
अहम् आशा जगद् अहं - I space, I the world,
स्वम् अहं - my.own am I
कर्म वा_अप्य्_अहम् - or even Karma am I.
*vlm.33. The meaning of the word intelligent soul, is undoubtedly that is one with the universe; and that the Ego is the same with all space, and its contents of the worlds and their motions.
*sv.31-33_.. When one feels the presence of the Lord in all appearances and modifications and when one abandons all delusion of duality, that is regarded as surrender to the Lord, or offering of self and all to the Lord
The meaning of the Term
"Realized Soul"
is simply this:
"the World is One".
I space, I the world, I myself,--even Karma am I.
कालः_अहम् अहम् अद्वैतम् द्वैतम् च_अहम् अहम् जगत् ।
kAla:_aham aham advaitam dvaitam ca_aham aham jagat |
मत्.मना भव मत्.भक्तः मत्.याजी माम् नमस्कुरु ।
mat.manA bhava mat.bhakta: mat.yAjI mAm namaskuru |
माम_इव_एष्यसि युक्त्वा_एवम् आत्मानम् मत्.परायणः ॥६।५३।३४॥
mAma_iva_eSyasi yuktvA_evam AtmAnam mat.parAyaNa: ||6|53|34||
.
kAla:_aham aham advaitam dvaitam ca_aham aham jagat mat.manA bhava mat.bhakta: mat.yAjI mAm namaskuru mAma_iva_eSyasi yuktvA_evam
AtmAnam mat.parAyaNa:
.
*sv.34-35 I am hope, I am the world, I am action, I am time, I am the one and I am also the many. Hence, saturate your mind with me, be devoted to me, serve me, salute me. Thus constantly united with me, and with me as your supreme goal, you will reach me.
*vlm.34. The Ego is the unity of Eternity, and the Ego is duality and plurality in the world, and the variety of its multifarious productions. Therefore be devoted to the sole Ego, and drown your own egoism in the universal Ego. (Here the purport is given instead of the literal version of the too verbose tetrastich verse). [translator's Impudence at its worst! jd]
ARJUNA.STRAIGHTSHOOTER said—
arjx
द्वे रूपे तव, देवेश, परम् च_अपरम् एव च ।
dve rUpe tava, deva.Iza, param ca_aparam eva ca |
कीदृशम् तत् कदा रूपम् तिष्ठाम्य् आश्रित्य सिद्धये ॥६।५३।३५॥
kIdRzam tat kadA rUpam tiSThAmi_Azritya siddhaye ||6|53|35||
.
अर्जुनः_उवाच ARJUNA: द्वे रूपे तव देव.ईश Where there are two forms of you, o godLord
परं च अपरम् एव च a higher and a lower one कीदृशं तत् which is that कदा रूपं तिष्ठामि when I settle-on a form आश्रित्य सिद्धये taking shelter for perfection/empowerment? -35-
*vlm.35. *arjuna said:—There being two forms of the Deity, the one transcendent of spiritual and the other transpicuous or material; tell me to which of these I shall resort for my ultimate perfection.
*sv.34-35 I am hope, I am the world, I am action, I am time, I am the one and I am also the many. Hence, saturate your mind with me, be devoted to me, serve me, salute me. Thus constantly united with me, and with me as your supreme goal, you will reach me.
Lord,
since you take a higher and a lower form,
which of the two forms am I to approach,
looking for refuge and empowerment?
सामान्यम् परमम् च_एव द्वे रूपे विद्धि मे, अनघ ।
sAmAnyam paramam ca_eva dve rUpe viddhi me, anagha |
पाणि.आदि=युक्तम् सामान्यम् शङ्ख.चक्र.गदा-धरम् ॥६।५३।३६॥
pANi.Adi=yuktam sAmAnyam zaGkha.cakra.gadA-dharam ||6|53|36||
.
sAmAnyam paramam ca_eva - The common and the supreme:
dve rUpe viddhi me anagha - know two forms of me, sinless one.
pANy.Adi=yuktam sAmAnyam - The common is endowed with hands &c.,
zaGkha.cakra.gadA=dharam - bearing the Conch, Discus/Wheel, and Mace. -36-
*sv.36 I have two forms, O *arjuna: the ordinary and the supreme. The ordinary form is that which is endowed with hands, etc., and with the conch, the discus, the mace, etc.
*vlm.36. The lord replied:—There are verily two forms of the all pervading Vishnu, the exoteric and the other esoteric; that having a body and hands holding the conch-shell, the discus, and the mace and lotus, is the common form for public worship.
परम् रूपम् अन्.आदि.अन्तम् यत् मम_एकम् अनामयम् ।
param rUpam an.Adi.antam yat mama_ekam anAmayam |
ब्रह्मात्म-परमात्म.आदि-सब्देन_एतत् उदीर्यते ॥६।५३।३७॥
brahmAtma.paramAtma.Adi-sabdena_etat udIryate ||6|53|37||
.
param rUpam an-Ady.antam
yan_mama_ekam anAmayam - =
brahmAtma.paramAtma.Adi-sabdena - =
etat_udIryate – .
*vlm.37. The other is the esoteric or spiritual form, which undefined and without its beginning and end; and is usually expressed by the term brahma.great.
*sv.37-40 The supreme form is without beginning and without end, one without a second It is known variously as brahman, self, supreme self, etc. As long as one is not fully awakened spiritually, one should worship the common form. By such worship one is spiritually awakened and one will know the supreme form, knowing which he will not be born again.
यावत् अ-प्रतिबुद्धः त्वम् अन्-आत्म.ज्ञतया स्थितः ।
yAvat a.pratibuddha: tvam an-Atma.jJatayA sthita: |
संवित्~चतुर्.भुज.आकार-देव.पूजापरः भव ॥६।५३।३८॥
saMvit~catur.bhuja.AkAra.deva.pUjApara: bhava ||6|53|38||
.
yAvat_a.pratibuddha:_tvam - as long as you are unawakened =
an-Atma.jJatayA sthita: - in a state without Self.Wisdom =
saMvit-catur.bhuja.AkAra.deva.pUjApara: bhava -
let your awareness be the figure of the four-armed Got_
*vlm.38. As long as you are unacquainted with the nature of the supreme soul, and are not awakened to the light of the spirit; so long should you continue to adore the form of the God with its four arms, (or the form of the four armed Ood).
*sv.37-40 The supreme form is without beginning and without end, one without a second It is known variously as brahman, self, supreme self, etc. As long as one is not fully awakened spiritually, one should worship the common form. By such worship one is spiritually awakened and one will know the supreme form, knowing which he will not be born again.
तत्.क्रमात् सम्.प्रबुद्धः त्वम् ततः ज्ञास्यति तत्.परम् ।
tat.kramAt sam.prabuddha: tvam tata: jJAsyati tat.param |
मम.रूपम् अन्.आदि.अन्तम् येन भूयः न जायते ॥६।५३।३९॥
mama.rUpam an.Adi.antam yena bhUya: na jAyate ||6|53|39||
.
tat.kramAt - in that way =
samprabuddha: - fully awake =
tvam tatas jJAsyati - thus you will know =
tat.param - That perfection =
mama.rUpam an.Adyantam - as an unbounded "my-form" =
yena bhUya: na jAyate - with whom moreover there is no being-born.
#samprabuddha
#samprajJA
*vlm.39. By this means you will be awakened to light, by your knowledge of the supreme; and when you come to comprehend the Infinite in yourself, you shall have no more to be born in any mortal form.
*sv.37-40 The supreme form is without beginning and without end, one without a second It is known variously as brahman, self, supreme self, etc. As long as one is not fully awakened spiritually, one should worship the common form. By such worship one is spiritually awakened and one will know the supreme form, knowing which he will not be born again.
यदि वा वेद्य-विज्ञातः भावः तत्,_अरि.मर्दन ।
yadi vA vedya.vijJAta: bhAva: tat,_ari.mardana |
तत् मम_आत्मानम् आत्मानम् आत्मनः_च_आशु संश्रय ॥६।५३।४०॥
tat mama_AtmAnam AtmAnam Atmana:_ca_Azu saMzraya ||6|53|40||
.
yadi vA vedya.vijJAta: bhAva:_tat Or if that is the state of understanding what is to.be-known,
ari.mardana o Foe.Slayer,
tan_mama_AtmAnam that is my soul,
AtmAnam Atmana:_ca and self of the Self,
Azu saMzraya -40-
*vlm.40. When you are acquainted with the knowledge of the knowable soul, then will your soul find its refuge in eternal soul of Hari, who absorbs all souls in him.
*VA. once you know what is to be known, O slayer of foes,
immediately take refuge in my highest form of myself, the self of the self
*AS: I would translate the second line as:
Then take refuge in my true soul and as well as yours (by equating them).
इदम् च_अहम् इदम् च_अहम् इति यत् प्रवदामि_अहम् ।
idam ca_aham idam ca_aham iti yat pravadAmi_aham |
तत् एतत् आत्म-तत्त्वम् तु तुभ्यम् हि_उपदिशामि_अहम् ॥६।५३।४१॥
tat etat Atma.tattvam tu tubhyam hi_upadizAmi_aham ||6|53|41||
.
idam ca aham idam ca aham - and "This am I" and "This am I" - =
iti yat pravadAmi_aham - as which I proclaim myself =
tat_etat_Atma.tattvam tu - yet that, this Self-Thatness =
tubhyam hi_upadizAmi_aham - I am only giving in instruction for you
.
*vlm.41. When I tell you that this is I and I am that, mind that I mean to say that, this and that is the Ego of the supreme soul, which I assume to myself for your instruction.
*sv.41-44 I consider that you have been awakened by my instructions....
मन्ये साधु-विबुद्धः_असि पदे विश्रान्तवान् असि ।
manye sAdhu-vibuddha:_asi pade vizrAntavAn asi |
संकल्पैः_अवमुक्तः_असि सत्य~एक=आत्म.मयः भव ॥६।५३।४२॥
saMkalpai:_avamukta:_asi satya~eka=Atma.maya: bhava ||6|53|42||
.
*jd.8 -
manye sAdhu-vibuddha:_asi - =
pade - =
vizrAntavAn_asi - you are reposed =
saMkalpai: avamukta:_asi - =
satya~eka=Atma.maya: bhava - be made with a soul that is one with what-is-So. *sAdhu-vibuddha
*avamukta
*vlm.42. I understand you to be enlightened to truth, and to rest in the state of supreme felicity; and now that you are freed from all your temporal desires, I wish you to be one with the true and holy spirit.
*sv.41-44 I consider that you have been awakened by my instructions. Behold the self in all and all in the self, remaining for ever firmly established in yoga. He who is thus established is not born again tho he may continue to perform his natural actions here.
सर्व.भूत.स्थम् आत्मानम् सर्व.भूतानि च_आत्मनि ।
sarva.bhUta.stham AtmAnam sarva.bhUtAni ca_Atmani |
पश्य त्वम् योग.युक्त~आत्मा सर्वत्र सम.दर्शनः ॥६।५३।४३॥
pazya tvam yoga.yukta~AtmA sarvatra sama.darzana: ||6|53|43||
.
सर्व.भूत-स्थम् आत्मानं *The self seated in all beings, सर्व.भूतानि च.आत्मनि and all beings in the Self,-- पश्य त्वम् see/know yours as योग-युक्त=आत्मा a Yoga.united/connected=Self/soul सर्वत्र सम.दर्शनः seeing everywhere the Same. -43-
*vlm.43. View in yourself the soul of all beings and those beings themselves; think your ownself for soul as the microsm of the great universe, and tolerant and broad sighted in your practice of Yoga. (The word Sama darsi, here rendered broad sighted, means one who sees every in one and same light; whence it is synonymous with universal benevolence and fellow feeling).
*sv.41-44 I consider that you have been awakened by my instructions. Behold the self in all and all in the self, remaining for ever firmly established in yoga. He who is thus established is not born again tho he may continue to perform his natural actions here.
सर्व.भूत.स्थम् आत्मानम् भजति_एकत्वम् आत्मनः ।
sarva.bhUta.stham AtmAnam bhajati_ekatvam Atmana: |
सर्वथा वर्तमनः_अपि न स* भूयः_अभिजायते ॥६।५३।४४॥
sarvathA vartamana:_api na sa* bhUya:_abhijAyate ||6|53|44||
.
*jd.44 -
sarva.bhUta.stham AtmAnambhajati_ekatvam Atmana: - =
sarvathA vartamana:_api na sa* bhUya:_abhijAyate - .
सर्व.भूत-स्थम् What is set in all beings आत्मानम् as Self भजति he worships, एकत्वम् आत्मनः the Oneness of the Self, सर्वथा वर्तमनः.अपि everyhow, even at work. न सः Not he भूयस्_अभिजायते again undergoes births. *vlm.44. He who worships the Universal soul that resides in all beings, as the one self-same and undivided spirit; is released from the doom of repeated births, wheather he leads a secular or holy life in this world.
*sv.41-44 I consider that you have been awakened by my instructions. Behold the self in all and all in the self, remaining for ever firmly established in yoga. He who is thus established is not born again tho he may continue to perform his natural actions here.
एकत्वम् सर्व.शब्द.अर्थ* एक.शब्द.अर्थ आत्मनः ।
ekatvam sarva.zabda.artha* eka.zabda.artha Atmana: |
आत्मा_अपि च न सत् न_असत् गतः यस्य_आशु तस्य तत् ॥६।५३।४५॥
AtmA_api ca na sat na_asat gata: yasya_Azu tasya tat ||6|53|45||
.
ekatvam - =
sarva.zabda.artha_- voc./loc. - =
eka.zabda.artha Atmana: - +
AtmA_api ca - =
na sat_na_asat.gata: - =
yasya_Azu tasya tat - .
*sv.45 The concept of unity is used to cancel the concept of the many; the concept of self (infinite consciousness) is used to cancel the conceptualisation of unity.
*vlm.45. The meaning of the word "all" is unity (in its collective sense), and the meaning of the word "one" is the unity of the soul; as in the phrase "All is one" it is meant to say that the whole universe is collectively but one soul. (The soul also is neither a positive entity, nor a negative non-entity, but it is as it is known in the spirit. (of the form of ineffable light and delight).
~VA- non-duality is the meaning of all words, Self is the meaning of
the word "non-duality" ("unity"). Although the self is not real nor unreal_..
*AS: This is describing the experiences from
the two prior verses:
One who has realized that there is only one meaning for all diverse things
(i.e. everything is just one brahma) and that this one meaning refers to the
self, and the self is neither sat nor asat (both these adjectives are applied
in different viewpoints - see AB for details), he has it (the kaivalya!)
The word गत refers to realization (like अवगत). The literal meaning is one whose self
has reached this stage of understanding (यस्य गतः) his is it (तस्य तत्).
त्रैलोक्य-चेतसाम् अन्तः_आलोकः यः प्रकाश.जः ।
trailokya.cetasAm anta:_Aloka: ya: prakAza.ja: |
अनुभूतिम् उपारूढः "सः_अहम् आत्मा"_इति निश्चयः ॥६।५३।४६॥
anubhUtim upArUDha: "sa:_aham AtmA"_iti nizcaya: ||6|53|46||
.
trailokya.cetasAm anta:_x
Aloka: ya: prakAza.ja: |
anubhUtim upArUDha:
"sa:_aham AtmA"_iti nizcaya: -
.
त्रैलोक्य-चेतसाम् अन्तर् Within all those aware of the three worlds आलोकः_यः प्रकाश.जः the light which is born of radiance/projection अनुभूतिम् उपारूढः having attained the experience "सः_अहम् आत्मा" "This am I, the Self" इति निश्चयः such is the certainty. -46-
*sv.46 The self can neither be conceived of as existence or non-existence, it is what it is.
*vlm.46. He who shines as light within the minds of all persons, and dwells in the inwards consciousness or percipience of every being, is no other than the very soul that dwells within myself also.
#ruh -> #Aruh -> #upAruh ->#upArUDha .mfn.- mounted , ascended ; one who has arrived , approached *R.&c.
त्रैलोक्य-पयसाम् अन्तः_तु रस.अनुभवः स्थितः ।
trailokya.payasAm anta:_tu rasa.anubhava: sthita: |
गव्यानाम् अब्धिजानाम् च सः_अयम् आत्म इति भारत ॥६।५३।४७॥
gavyAnAm abdhijAnAm ca sa:_ayam Atma iti bhArata ||6|53|47||
.
trailokya.payasAm anta:_tu - but within the waters of the three worlds =
rasa.anubhava: sthita: - is situate the experience of taste/flavor =
gavyAnAm abdhijAnAm ca sa:_ayam Atma iti bhArata - .
*sv.47 The inner light that shines as pure experiencing in all beings, that alone is the self which is indicated by the word 'I': this is for certain.
*vlm.47. That which is settled in shape of savour in the waters all over the three worlds. (ie. in the earth, heaven, and underneath the ground); and what gives flavour to the milk, curd and the butter of the bovine kind, and dwells as sapidity in the marine salt and other saline substances, and imparts its sweetness to saccharine articles, the same is this savoury soul, which gives a gust to our lives, and a good taste to all the objects of our enjoyment.
अन्तः सर्व.शरीराणाम् यः सूक्ष्मः_अनुभवः स्थितः ।
anta: sarva.zarIrANAm ya: sUkSma:_anubhava: sthita: |
मुक्ता~अनुभव-नीयेन सः_अयम् आत्मा_अस्ति सर्वगः ॥६।५३।४८॥
muktA~anubhava.nIyena sa:_ayam AtmA_asti sarvaga: ||6|53|48||
.
anta: sarva.zarIrANAm - =
ya: sUkSma:_anubhava: sthita: - +
muktA_anubhava.nIyena - =
sa:_ayam AtmA_asti sarvaga: - .
*sv.48 The pure experience of taste that exists in all substances in the world is the self. The faculty of experiencing that exists in all creatures, that is the omnipresent self.
*vlm.48. Know your soul to be that percipience, which is situated in the hearts of all corporeal beings, whose rarity eludes our perception of it, and which is quite removed from all perceptibles; and is therefore ubiquitous in every thing and omnipresent every where.
समग्र-पयसाम् अन्तर् यथा घृतम् इव स्थितम् ।
samagra.payasAm antar yathA ghRtam iva sthitam |
तथा सर्व.पदार्थानाम् देहानाम् संस्थितः परः ॥६।५३।४९॥
tathA sarva.padArthAnAm dehAnAm saMsthita: para: ||6|53|49||
.
samagra.payasAm antar - =
yathA - =
ghRtam iva sthitam - =
tathA - =
sarva.padArthAnAm dehAnAm - =
saMsthita: para: - .
*vlm.49. As the butter is inbred in all kinds of milk, and the sap of all sappy substances is inborn in them, so the supreme soul is intrinsical and immanent in every thing.
*sv.49-50 It exists in all even as butter exists in milk.
सर्व.अम्भःनिधि रत्नानाम् स-बाह्याभ्यन्तरे यथा ।
sarva.ambha:nidhi‑ratnAnAm sa.bAhyAbhyantare yathA |
तेजः तथा_अस्मि देहानाम् अ-संस्थित* इव स्थितः ॥६।५३।५०॥
teja: tathA_asmi dehAnAm a.saMsthita* iva sthita: ||6|53|50||
*jd.50 -
sarva.ambhonidhi‑ratnAnAm – of all the jewels in the ocean =
sa.bAhya.abhyantare yathA – as there is inside and out =
tejas – energic Fire / sparkle =
tathA asmi dehAnAm – thus am I of/in bodies =
a.saMsthita: iva sthita: - situate as.if not seatet there.
*vlm.50. As all the gems and pearls of the sea, have a lustre inherent in them, and which shines forth both in their inside and outside; so the soul shines in and out of every body without being seated in any part of it, whether in or out or anywhere about it.
*sv.49-50 It exists in all even as butter exists in milk.
यथा कुम्भ सहस्राणाम् स बाह्य.अभ्यन्तरे नभः ।
yathA kumbha.sahasrANAm sa.bAhya.abhyantare nabha: |
जगत्.त्रय शरीरानाम् तथा_आत्मा_अहम् अवस्थितः ॥६।५३।५१॥
jagat.traya.zarIrAnAm tathA_AtmA_aham avasthita: ||6|53|51||
*jd.51 -
yathA kumbha.sahasrANAm - as of thousands of pots =
sa.bAhya.abhyantare nabha: - outside and in is the spacious sky =
jagat.traya.zarIrAnAm tathA - so too, of all the bodies of the Triple World AtmA_aham avasthita: the Self is established as "I".
*sv.51 Even as in a collection of a thousand pots there is space within and outside of all the pots, undivided and indivisible, even so the self exists pervading all beings in the three worlds.
*vlm.51. As the air pervades both in the inside and outside of all empty pots, so the spirit of God is diffused in and about all bodies in all the three worlds. (This is the meaning of omnipresence).
मुक्ताफल-शत~ओघानाम् तन्तुः प्रोत-वपुः_यथा ।
muktAphala.zata~oghAnAm tantu: prota.vapu:_yathA |
तथा_अयम् देह-लक्षानाम् स्थित आत्मा_अस्ति_अ.लक्षितः ॥६।५३।५२॥
tathA_ayam deha.lakSAnAm sthita AtmA_asti_a.lakSita: ||6|53|52||
.
muktAphala.zata~oghAnAm - of pearlstring=hundreds.multitude =
tantu: prota.vapu:_yathA - as a strung-bodies thread =
tathA_ayam deha.lakSAnAm sthite - thus when this is-so, in the sense of the body =
AtmA_asti_a.lakSita: - .
*sv.52 Even as in a necklace of pearls the connecting thread may remain invisible, even so this self connects all and keeps all together, itself remaining invisible.
*vlm.52. As hundreds of pearls are strung together by a thread in the neckless, so the soul of God extends through and connects these millions of beings, without its being known by any. (This all connecting attribute of God, is known as #sutrAtmA in the vedAnta).
ब्रह्म.आदौ तृण-पर्यन्ते पदार्थ-निकुरम्बके ।
brahma.Adau tRNa.paryante padArtha.nikurambake |
सत्तासामान्यम् एतत्_यत् तम् आत्मानम् अजम् विदुः ॥६।५३।५३॥
sattAsAmAnyam etat_yat tam AtmAnam ajam vidu: ||6|53|53||
.
brahmA~Adau tRNa.paryante - from brahmA to a leaf of grass =
padArtha.nikurambake - in all the multitude of things =
sattA-sAmAnyam etat_yat - this which is the un/common Suchness =
tam AtmAnam ajam vidu: - know that as the unborn Self.
*sv.53 That truth or reality is known as the self which pervades all things right from brahma the creator to the blade of grass.
*vlm.53. He who dwells in the hearts of every body in the world, commencing from brahmA to the object grass that grows on the earth; the essence which is common in all of them, is the brahmA the unborn and undying.
तत् ईषत्.स्फुरित.आकारम् ब्रह्म ब्रह्मा_एव तिष्ठति ।
tat ISat.sphurita.AkAram brahma brahmA_eva tiSThati |
अहन्ता.आदि जगत्ता.आदि क्रमेण भ्रम-कारिणा ॥६।५३।५४॥
ahantA.Adi jagattA.Adi krameNa bhrama.kAriNA ||6|53|54||
.
tat_ISat.sphurita.AkAram - that formation of a bit of sparkle =
brahma brahmA_eva tiSThati - is the brahman Immensity sitting as the immense brahmA =
ahantA.Adi - as all.sorts.of "I"ness =
jagattA.Adi - all.sorts.of "world"ness =
krameNa bhrama.kAriNA - .
*sv.54 In that brahman there is a little manifestation which is also brahman: and that is known here as the I-am-ness and the world on account of ignorance and delusion.
*vlm.54. brahmá is a slightly developed form of brahma, and resides in the spirit of the great brahma, and the same dwelling in us, makes us conceive of our egoism by mistake of the true Ego.
आत्मा_एव_इदम् जगत्.रूपम् हन्यते हन्ति वा_अत्र किम् ।
AtmA_eva_idam jagat.rUpam hanyate hanti vA_atra kim |
शुभ.अशुभैः_जगत्_दुःखैः किम् अस्य, अर्जुन, लिप्यते ॥६।५३।५५॥
zubha.azubhai:_jagat_du:khai: kim asya, arjuna, lipyate ||6|53|55||
.
AtmA_eva_idam jagat.rUpam
hanyate hanti vA_atra kim |
zubha.azubhai:_jagat_du:khai:
kim asya, arjuna, lipyate -
.
आत्मा.एव_इदम् जगद्-रूपम् This world is only a form of Self. हन्यते हन्ति वा_अत्र किम् Who kills or gets.killed here? शुभ-अ.शुभैः_जगत्-दुःखैः With the auspicious-inauspicious / good-evil, with the sorrows of the world किम् अस्य_अर्जुन लिप्यते just whose, *arjuna, bear a taint? - #>lip especially connotes "painting"—the body of a person (smearing with oils), or a picture on the wall. See CGl. -55-
*vlm.55. The divine soul being manifest in the form of the world, say what can it be that destroys or is destroyed in it; and tell me, *arjunA, what can it be that is subject to or involved in pleasure or pain.
*sv.55-56 When all this is but the one self, O *arjuna, what is the meaning of expressions like 'This is killed' and 'He kills' as alsa:_agood', 'not good', 'unhappiness' etc.?
प्रतिबिम्बेषु इव_आदर्श-समम् साक्षिवत् आस्थितम् ।
pratibimbeSu iva_Adarza.samam sAkSivat Asthitam |
नश्यत्सु न विनश्यन्तम् यः पश्यति स* पश्यति ॥६।५३।५६॥
nazyatsu na vinazyantam ya: pazyati sa* pazyati ||6|53|56||
.
pratibimbeSu iva_x
Adarza.samam sAkSivat Asthitam |
nazyatsu na vinazyantam
ya: pazyati sa* pazyati -
.
*jd.56 - pratibimbeSu iva - as with reflections = nazyatsu - disappearing = na vinazyantam - not disappearing = Adarza.samam - mirror-same = sAkSi-vad Asthitam - seated as the witness = ya: pazyati sa* pazyati - who sees he sees.
*vlm.56. The divine soul is as a large mirror, showing the images of things upon its surface, like reflections on the glass; and tho these reflexions disappear and vanish in time, yet the mirror of the soul is never destroyed, but looks as it looked before.
*sv.55-56 When all this is but the one self, O *arjuna, what is the meaning of expressions like 'This is killed' and 'He kills' as alsa:_agood', 'not good', 'unhappiness' etc.? He who knows that the self is the witness of all these changes and that the self is unchanged and unaffected by these changes, he knows the truth.
While a reflection vanishes,
the mirror does not disappear:
it is the constant witness, which
sees everything one sees.
*jd.56 - pratibimbeSu iva - as with reflections = nazyatsu - disappearing = na vinazyantam - not disappearing = Adarza.samam - mirror-same = sAkSi-vad Asthitam - seated as the witness = ya: pazyati sa* pazyati - who sees he sees.
इदम् च_अहम् इदम् न_इति इति_इदम् कथ्यते मया ।
idam ca_aham idam na_iti iti_idam kathyate mayA |
एवम् आत्मा_अस्मि सर्व.आत्मा माम् एवम् विद्धि, पाण्डव ॥६।५३।५७॥
evam AtmA_asmi sarva.AtmA mAm evam viddhi, pANDava ||6|53|57||
.
idam ca_aham idam na_iti
iti_idam kathyate mayA - =
evam AtmA_asmi
sarva.AtmA mAm evam viddhi
pANDava - .
*sv.57.Though I use expressions suggestive of diversity, the reality is non-dual.
*vlm.57. When I say I am this and not the other (of my many reflexions in a prismatic glass, or of my many images in many pots of water), I am quite wrong and inconsistent with myself; so is it to say, that the human soul is the spirit or image of God, and not that of any other being, when the self-same Divine spirit is present and immanent in all. (The catholic spirit of the Hindu religion, views all beings to partake of the Divine spirit, which is in all as in a prismatic glass) ·
इमाः सर्वाः प्रवर्तते सर्ग-प्रलय-विक्रियाः ।
imA: sarvA: pravartate sarga.pralaya.vikriyA: |
आत्मनि_अहम्ता-चित्त.स्थः पयः स्पन्दा* इव_अम्बुधौ ॥६।५३।५८॥
Atmani_ahamtA-citta.stha: paya: spandA* iva_ambudhau ||6|53|58||
.
imA: sarvA: pravartate
sarga.pralaya.vikriyA: |
Atmani_ahamtA-citta.stha:
paya: spandA* iva_ambudhau -
.
*vlm.58. The revolutions of creation, sustentation and final dessolution, take place in an unvaried and unceasing course in the spirit of God, and so the feelings on surface of the waters of the sea. (Egoistic feelings rising from the boistrous mind, subside in the calmness of the soul).
*sv.58-59 All these comings and goings, creation and dissolution, are non-different from the self. The self is the very nature of the totality of existence, even as hardness is the characteristic of a rock and liquidity the nature of waves.
यथा_उपलत्वम् शैलानाम् दारुत्वम् च महीरुहाम् ।
yathA_upalatvam zailAnAm dArutvam ca mahIruhAm |
तरङ्गाणाम् जलत्वम् च पदार्थानाम् तथा आत्मता ॥६।५३।५९॥
taraGgANAm jalatvam ca padArthAnAm tathA AtmatA ||6|53|59||
.
yathA upalatvam zailAnAm - as rockiness of stones =
dArutvam ca mahI-ruhAm - woodiness of earth-growing trees =
taraGgANAm jalatvam ca - waterness of waves =
padArthAnAm tathA AtmatA - thus is the Selfness of things
.
*vlm.59. As the stone is the constituent essence of rocks, the wood of trees and the water of waves; so is the soul the constituent element of all existence.
*sv.58-59 All these comings and goings, creation and dissolution, are non-different from the self. The self is the very nature of the totality of existence, even as hardness is the characteristic of a rock and liquidity the nature of waves.
सर्व.भूत.स्थम् आत्मानम् सर्व.भूतानि च_आत्मनि ।
sarva.bhUta.stham AtmAnam sarva.bhUtAni ca_Atmani |
यः पश्यति तथा_आत्मानम् अ-कर्तारम् स* पश्यति ॥६।५३।६०॥
ya: pazyati tathA_AtmAnam a.kartAram sa* pazyati ||6|53|60||
.
*jd.50 - sarva.bhUta.stham AtmAnam – settled in all beings as self =
sarva.bhUtAni ca_Atmani – and all beings in self =
ya: pazyati tathA_AtmAnam – who sees thus self =
a.kartAram sa* pazyati – a nonDoer he sees.
*sv.60 He who sees the self in all and all in the self and he who sees that the self is non-doer (being non-dual), he sees the truth.
*vlm.60 He who sees the soul (as inherent in all substances, and every substance (to be contained) in the soul; and views both as the component of one another, sees the uncreating God as the reflector and reflexion of Himself.
नाना.आकार-विकारेषु तरङ्गेषु यथा पयः ।
nAnA.AkAra.vikAreSu taraGgeSu yathA paya: |
कटक.आदिषु वा हेम भूतेषु_आत्मा तथा_अर्जुन ॥६।५३।६१॥
kaTaka.AdiSu vA hema bhUteSu_AtmA tathA_arjuna ||6|53|61||
.
nAnA.AkAra.vikAreSu taraGgeSu yathA paya: kaTaka.AdiSu vA hema
bhUteSu_AtmA tathA_arjuna
.
*jd.61 - नाना.आकार-विकारेषु
in transformations to various embodiments,
तरङ्गेषु यथा पयः
as.like water in waves,
कटक.आदिषु वा हेम
or gold in jewel.ry
भूतेषु_आत्मा तथा.अर्जुन
thus is the soul in the beings, arjuna
.
*vlm.61. Know *arjuna, the soul to be the integrant part of every thing, and the constituent element of the different forms and changes of things; as the water is of the waves, and the gold is of jeweleries, (The spirit of God is believed as the material cause of all).
*sv.61-63 Just as gold is the reality in all the ornaments made of gold, whatever be their shape and size; just as water is the reality in all the waves and ripples on the ocean, whatever be their shape or size, even so the supreme self or the infinite consciousness alone is the reality in what appears to be a world of diverse creatures.
नाना-तरङ्ग-वृन्दानि यथा लोलानि वारिणि ।
nAnA-taraGga.vRndAni yathA lolAni vAriNi |
कटक.आदीनि वा हेम्नि भूतानि_एवम् परात्मनि ॥६।५३।६२॥
kaTaka.AdIni vA hemni bhUtAni_evam parAtmani ||6|53|62||
.
nAnA-taraGga.vRndAni yathA lolAni vAriNi kaTaka.AdIni vA hemni bhUtAni_evam parAtmani
.
nAnA-taraGga.vRndAni -
varying waves in crowds =
yathA lolAni vAriNi – as the waters play =
kaTaka.AdIni vA hemni - or bracelets in the gold =
bhUtAny_evam parAtmani – beings are so in a higher self
.
*vlm.62. As the boisterous waves are let loose in the waters, and the jewels are made of gold; so are all things existent in and composed of the spirit of Got_
*sv.61-63 Just as gold is the reality in all the ornaments made of gold, whatever be their shape and size; just as water is the reality in all the waves and ripples on the ocean, whatever be their shape or size, even so the supreme self or the infinite consciousness alone is the reality in what appears to be a world of diverse creatures.
पदार्थ-जातम् भूतिनि बृहत् ब्रह्म च, भारत ।
padArtha.jAtam bhUtini bRhat brahma ca, bhArata |
एकम् एव_अखिलम् विद्धि पृथक्त्वम् न मनाक्.अपि ॥६।५३।६३॥
ekam eva_akhilam viddhi pRthaktvam na manAk.api ||6|53|63||
.
padArtha.jAtam bhUtini bRhad brahma ca bhArata ekam eva_akhilam viddhi pRthaktvam na manAk_api
.
*vlm.63. All material beings of every species, are forms of the Great brahmA himself; know this one as all, and there is nothing apart or distinct from him.
*sv.61-63 Just as gold is the reality in all the ornaments made of gold, whatever be their shape and size; just as water is the reality in all the waves and ripples on the ocean, whatever be their shape or size, even so the supreme self or the infinite consciousness alone is the reality in what appears to be a world of diverse creatures.
किम् तत् भाव-विकाराणाम् गम्यम् अस्ति जगत्.त्रये ।
kim tat bhAva.vikArANAm gamyam asti jagat.traye |
क्व ते वा_अपि जगत् किम् वा किम् मुधा परिमुह्यसि ॥६।५३।६४॥
kva te vA_api jagat kim vA kim mudhA parimuhyasi ||6|53|64||
.
kim tat bhAva.vikArANAm - how are those transformations of state =
gamyam asti jagat.traye - +
kva te vA api jagat_kim vA - even this world, where is it for you? and what? =
kim mudhA parimuhyasi - why are you foolishly deluded? =
*sv.64 Why then do you vainly grieve? What is there in all these changing phenomena that your heart should be devoted to?
*vlm.64. How can there be an independent existence, or voluntary change of anything in the world; where can they or the world be, except in the essence and omnipresence of God, and wherefore do you think of them in vain?
इति श्रुत्वा_अभयम् तु_अन्तर् भावयित्वा सु.निश्चितम् ।
iti zrutvA_abhayam tu_antar bhAvayitvA su.nizcitam |
जीवन्मुक्ताः_चरन्ति_इह सन्तः सम.रस.आशयाः ॥६।५३।६५॥
jIvanmuktA:_caranti_iha santa: sama.rasa.AzayA: ||6|53|65||
.
iti zrutvA_abhayam tu
but having heard this fearlessly
antar bhAvayitvA su.nizcitam - having imagined it as certainty +
jIvanmuktA:_caranti_iha - the Living.jIvas proceed here =
santa: sama.rasa.AzayA: - being at rest in affected sameness.
*sv.65 Thus questioning themselves, the liberated ones roam this world in total freedom and in perfect equilibrium.
*vlm.65. By knowing all this as I have told you, the saints live fearless in this world by reflecting on the supreme Being in themselves; they move about as liberated in their lifetime, with the equanimity of their souls.
निर्मान-मोहा* जित-सङ्ग-दोषा*
nirmAna.mohA* jita.saGga.doSA*
अध्यात्म-नित्याविनिवृत्त-कामाः ।
adhyAtma.nityAvinivRtta.kAmA: |
द्वन्द्वैः_विमुक्ताः सुख-दुःख-संज्ञैः_
dvandvai:_vimuktA: sukha.du:kha.saMjJai:_
गच्छन्ति_अमूढाः पदम् अव्ययम् तत् ॥६।५३।६६॥
gacchanti_amUDhA: padam avyayam tat ||6|53|66||
.
nirmAna.mohA: - =
jita.saGga.doSA: - - =
adhyAtma.nityAvinivRtta.kAmA: - +
dvandvai:_vimuktA: sukha.du:kha.saMjJai: -
gacchanti amUDhA: padam avyayam tat - .
.
*sv.66 Their desires having turned back on themselves (desires), their delusion having been shed, unattached to anything but firmly established in self-knowledge, freed from all sense of duality known as happiness and unhappiness, the sages reach the supreme state.
*vlm.66. The enlightened saints attain to their imperishable states, by being invincible to the errors of fiction, and unsubdued by the evils of worldly attachment; they remain always in their spiritual and holy states, by being freed from temporal desires, and the conflicts of jarring passions, doubts and dualities.
oॐm
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_भवेत् ।
saMkalpAt sa:_mana:_bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahamkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA.iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
+++
FM.6.50-FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0
FM6054 ON SELF-WISDOM 2.SP23-24 .z38
https://www.dropbox.com/s/s0t3eszwu9xre95/fm6054%202.sp23..24%20On%20Self-Wisdom%20.z38.docx?dl=0
FM.6.54 ON SELF-WISDOM 2.SP23-24
+++
Jiva Das
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
FM6053 THE TWO FORMS OF VISHNU 2.SP20.22 .z66
oॐm
FM.6.53
THE TWO FORMS OF VISHNU
THE LORD.IISHVARA said—
अर्जुन, त्वम् न हन्ता त्वम् अभिमानम् अलम् त्यज ।
arjuna tvam na hantA tvam abhimAnam alam tyaja |
जरा.मरण.निर्मुक्तः स्वयम् आत्मा असि शाश्वतः ॥६।५३।१॥
jarA.maraNa.nirmukta: svayam AtmA asi zAzvata: ||6|53|1||
.
Arjuna, you are no killer
:
give.up this notion of yourself
!
you are free from old.age,
free from death
:
you yourself are the eternal Self
.
Arjuna, tvam.you are na.not a hantA.x, tvam.you have abhimAna.pride/self.conceit.m alam tyaja jarA.maraNa.nirmukta:
svayam AtmA asi zAzvata:
.
*sv. give up this vain egotistic notion....
*vlm. a false conceit of yours which you must shun....
~*abhimAna.pride/self.conceit
~*tvam.you are
यस्य न अहम्.कृतः भावः बुद्धिः यस्य न लिप्यते ।
yasya na aham.kRta: bhAva: buddhi: yasya na lipyate |
हत्वा अपि स* इमान् लोकान् न हन्ति न निबध्यते ॥६।५३।२॥
hatvA api sa* imAn lokAn na hanti na nibadhyate ||6|53|2||
.
yasya na ahamkRta: bhAva: one=for.whom there is no feeling of "I".dentity =
buddhi: yasya na lipyate – whose buddhi*Intellect is not attached/entangled/tainted greasy. =
hatvA api tho having.slain =
sa: imAn lokAn na hanti he does not slay these people =
na nibadhyate nor is he bound
.
*vlm.2. He who has no egoism in him, and whose mind is not moved (by joy or grief), is neither the killer of nor killed by any body, tho he may kill every one in the world. (This is an attribute of the supreme soul).
*sv.2.3 He who is free from egosense and whose intelligence is not attached to anything, he does not kill nor is he bound even if he destroys the whole world.
*jd. This is a most amazing saying, for it is at the heart of the amoral ethic of YV. Guilt, in this view, does not accrue to someone living.free (the *jIvanmukta), because s/he does not act.
#lip (cf rip), cl. 6.1 P. A. limpati, .te (pf. lilepa. Br. &c • aor. alipat • alispata, alipta Gr • .alipsata ; fut. leptA, lepsyati, .te Gr • inf leptum ib. • ind p. .lipya Br. &c), • to smear, anoint with (instr), stain, defile • to inflame, kindle, burn: Pass. #lipyate (ep. also #lipyati • aor. #alepi), to be smeared &c greasefully, to be attached to (loc), stick, adhere • Caus. lepayati (aor. alIlipat), to cause to smear &c • to smear or anoint anything (acc) with (instr) or on (loc) • to cover • to cast blame on any one • (limpayati), to smear anything (acc) with (instr): Des. lilipsati, .te: Intens. leliyate, lelepti ib.
या एव संजायते संवित् अन्तः सा एव अनुभूयते ।
yA eva saMjAyate saMvit anta: sA eva anubhUyate |
अयम् सः अहम् इदम् तत् म इति अन्तः संविदम् त्यज ॥६।५३।३॥
ayam sa: aham idam tat ma iti anta: saMvidam tyaja ||6|53|3||
.
yA eva saMjAyate saMvid The very Samvit Awareness that arises
anta: sA eva anubhUyate is itself experienced within
ayam sa: aham "This.here am I"
idam tan me "That.there is mine"
ity anta: saMvidam tyaja forsake such inner Awareness
.
*vlm.3. Whatever is known in our consciousness, the same is felt within us; shun therefore your inward conscious of egoism and meity, as this is I and these are mine, and these are others and theirs.
*sv.2.3 He who is free from egosense and whose intelligence is not attached to anything, he does not kill nor is he bound even if he destroys the whole world.
अनया एव च युक्तः अस्मि नष्टः अस्मि इति च भारत ।
anayA eva ca yukta: asmi naSTa: asmi iti ca bhArata |
अभितः सुख.दुःखाभ्याम् अवशः परितप्यसे ॥६।५३।४॥
abhita: sukha.du:khAbhyAm avaza: paritapyase ||6|53|4||
.
*jd.4 anayA eva ca yukta: asmi "With this I am conjoined" as duty =
naSTa: asmi iti ca bhArata and "I am destroyed", o bharata =
abhita: sukha.du:khAbhyAm surrounded by pleasures and pains =
avaza: paritapyase unwillingly you are tormentet
.
*vlm.4. The thought that you are connected with such and such persons and things, and that of your being deprived of them, and the joy and grief to which you are subjected thereby, must affect your soul in a great measure,
*vlm.4. The thought that you are connected with such and such persons and things, and that of your being deprived of them, and the joy and grief to which you are subjected thereby, must affect your soul in a great measure,
*sv.4.7 Hence abandon the wrong notions of 'This I am' and 'This is mine'. It is only because of these wrong notions that you think 'I am destroyed, ' and suffer.
स्व.आत्म.अंशैः क्रियमाणानि गुणैः कर्माणि भागशः ।
sva.Atma.aMzai: kriyamANAni guNai: karmANi bhAgaza: |
अहम्.कार.विमूढ=आत्मा कर्ता अहम् इति मन्यते ॥६।५३।५॥
aham.kAra.vimUDha=AtmA kartA aham iti manyate ||6|53|5||
.
sva.Atma.aMzai: with unique bits of self=
kriyamANAni operating =
guNai: karmANi with qualities the karma.s =
bhAga.za: bit.by.bit =
aham.kAra.vimUDha=AtmA ahamkAra."I"dentity .deceived=self =
kartA aham iti manyate has the thought "I am the Doer"
.
*vlm.5. He who does his works with the parts or members of his body, and connects the least attention of his soul there with; becomes infatuated by his egoism and believes himself as the doer of his action, (here is a lesson of perfect indifference enjoined to any act or thought that a man does by or entertains in himself).
*sv.4.7 Hence abandon the wrong notions of 'This I am' and 'This is mine'. It is only because of these wrong notions that you think 'I am destroyed, ' and suffer.
चक्षुः पश्यतु कर्णः च शृणोतु त्वक् स्पृशतु इदम् ।
cakSu: pazyatu karNa: ca zRNotu tvak spRzatu idam |
रसना च रसम् यातु का अत्र कः अहम् इति स्थितिः ॥६।५३।६॥
rasanA ca rasam yAtu kA atra ka: aham iti sthiti: ||6|53|6||
.
cakSu: pazyatu let your eyes see =
karNa: ca zRNotu & your ears hear =
tvak spRzatu idam let your touch feel this =
rasanA ca rasam yAtu & let your tongue come to taste =
kA atra ka: aham iti sthiti: what here is the condition of "Who.am.I"
?
*vlm.6. Let the eyes see, the ears hear, and your touch feel their objects, let your tongue also taste the relish of a thing, but why take them to your soul and where is your egoism situated these?
*sv.4.7 Hence abandon the wrong notions of 'This I am' and 'This is mine'. It is only because of these wrong notions that you think 'I am destroyed, ' and suffer.
कलना.कर्मणि रते मनसि अपि महात्मनः ।
kalanA.karmaNi rate manasi api mahAtmana: |
न कश्चित् अत्र अहम् इति क्लेश भागे क* एव ते ॥६।५३।७॥
na kazcit atra aham iti kleza.bhAge ka* eva te ||6|53|7||
.
"kalanA.karmaNi – "In karmic impulse =
rate manasi api – even in the pleasuring Mind =
mahAtmana: even of a Great Soul =
na kazcid atra aham" there is no "I" here" =
iti thinking so =
kleza.bhAge ke eva te what share of trouble is there for you
?
#kal #kalana कलन a. (end.comp.) Causing, effecting. • kalanam .नम् A spot, mark; A defect, an offence, fault. Taking, seizing, grasping; कलनात्सर्वभूतानां स कालः परिकीर्तितः. • Knowing, understanding, apprehension. •#kalanA .ना Taking, seizing, grasping; काल.कलना Ā. L.29. • Doing, effecting. • Karmic impulse, kalanA.karmaNi rate manasi api mahAtmana: | na kazcit atra aham, y6053.007 • Subjection; Understanding, comprehension; Putting on, wearing; also letting loose; चूडा.कलनाम् Śi.3.5. —¶jd employing (a term), avidyA^ iyam ayam jIva ity.Adi.kalanA.krama: | aprabuddha.bodhAya kalpito vAg.vidAm varai: y6049.017
*vlm.7. The minds of even the great, are verily employed in the works that they have undertaken to perform, but where is your egoism or soul in these, that you should be sorry for its pains. (The soul is aloof from pain).
*sv.4.7 Hence abandon the wrong notions of 'This I am' and 'This is mine'. It is only because of these wrong notions that you think 'I am destroyed, ' and suffer.
बहुभि: समवायेन यत् कृतम् तत्र, भारत ।
bahubhi: samavAyena yat kRtam tatra, bhArata |
एको ऽभिमान.दु:खेन हासाय एव हि गृह्यते ।५३।८॥
eka: abhimAna.du:khena hAsAya eva hi gRhyate ||6|53|8||
.
bahubhi: with/in many ways
samavAyena =
yat kRtam tatra what is done there =
bhArata =
eka: the One =
with the sorrow of self.conceit
hAsAya eva hi gRhyate
.
*vlm.8. Your assumption to yourself to any action, which has been done by the combination of many, amounts only to a conceit of your vanity, and exposes you not only to ridicule, but to frustrate the merit of your act.
*sv.8 It is only the egotistic and ignorant person who thinks 'I do this', whereas all this is done by the different aspects of the one self or infinite consciousness.
#samavAya: sam.avAya, together.coming contact, congress, collection, aggregate (#samavAyena एन or #samavAyAt आत् , "in combination"; samavAyaM.>kR °यं.√कृ , " to meet , combine , flock together ") Mn. &c; (in phil.) perpetual co.inherence , inner or intimate relation , constant and intimate union , inseparable concomitance (= nitya.sambandha नित्य.सम्बन्ध , the sixth padArtha पदार्थ or category of the #vaizeSika.s वैशेषिकs, expressing relation which exists between a substance and its qualities , between a whole and its parts [e.g.between cloth and the yarn composing it] , between a genus and its individuals &c ) • course, duration (#samavAye ए , with gen. , "during") MBh. i , 556.
कायेन मनसा बुद्ध्या केवलैः इन्द्रियैः अपि ।
kAyena manasA buddhyA kevalai: indriyai: api |
योगिनः कर्म कुर्वन्ति सङ्गम् त्यक्त्वा आत्म शुद्धये ॥६।५३।९॥
yogina: karma kurvanti saGgam tyaktvA Atma.zuddhaye ||6|53|9||
.
kAyena with body
manasA buddhyA with Mind
with Intellect
kevalai: indriyai: api
with all the senses too Indriya Organs
yogina: karma kurvanti
the yogîns make their karma
saGgam tyaktvA
having forsaken attachment
Atma.zuddhaye
in the pure Self
.
*vlm.9. The yogis and hermits do their ritual and ordinary actions with attention of their minds and senses, and often times with the application of the members and organs of their bodies only, in order to acquire and preserve the purity of their souls.
*sv.9.10 Let the eyes see, let the ears hear, let the skin feel, let the tongue taste. Where is the 'I' in all this? Even when the mind continues to entertain various notions, there is naught which can be identified as 'I'. Whereas all these factors are involved in an action, the 'I' assumes doership and then suffers. The yogis perform action merely by their mind and senses, for self.purification.
अहन्त.विष.चूर्णेन येषाम् कायो न मारितः ।
ahanta.viSa.cUrNena yeSAm kAyo na mArita: |
कुर्वन्तः अपि हरन्तः अपि न.च ते निर्विषूचिकाः ॥६।५३।१०॥
kurvanta: api haranta: api na.ca te nirviSUcikA: ||6|53|10||
.
ahanta.viSa.cUrNena – unharmed by the poison powder of "I"ness =
yeSAm kAya: na mArita: whose body is not decesased =
kurvanta: api tho making =
haranta: api tho taking ??
naca te nirviSUcikA: neither are they free from disease
..
*vlm.10. Those who have not subdued their bodies with the morphia o£ indifference, are employed in the repetition of their actions, without ever being healed of their disease (of anxiety).
*sv.9.10 Let the eyes see, let the ears hear, let the skin feel, let the tongue taste. Where is the 'I' in all this? Even when the mind continues to entertain various notions, there is naught which can be identified as 'I'. Whereas all these factors are involved in an action, the 'I' assumes doership and then suffers. The yogis perform action merely by their mind and senses, for self.purification.
न क्वचित् राजते कायः ममता.मेध्य.दूषितः ।
na kvacit rAjate kAya: mamatA.medhya.dUSita: |
प्राज्ञः अपि अति.बहु.ज्ञः अपि दुः.शीला* इव मानवः ॥६।५३।११॥
prAjJa: api ati.bahu.jJa: api du:.zIlA* iva mAnava: ||6|53|11||
.
na.no/t kvacit.somewhere/wherever rAjat.shining/ruling.e kAya.body: mamatA*.medhya*.dUSita*: = prajJa.knowing/wise: api.even/tho ati.super.bahu.much/many.jJa.wise/knower: api.even/tho du:.zIlA* iva.like/as.if mAnava*:
.
mamatA*
medhya*
dUSita*:
du:.zIlA*
mAnava*:
.
no.way does a body appear that's uncorrupted by the evil of "my"ness
:
even some prAjna.Sage
tho super.intelligent
may act like a misbehaving Human
.
*sv.11 He who is polluted by the egosense, whether he is a learned scholar or one superior even to that, he indeed is a wicked man.
*vlm.11. No person is graceful whose mind is tinged with his selfishness, as no man however learned and wise is held in honour, whose conduct is blemished with unpoliteness and misbehaviours.
* na kvacid rAjate kAya: not anyhow does the body appear = mamatA.medhya.dUSita: "my"ness.unpolluted.corrupt uncorrupted by the evil of "my"ness = prAjJa: api even a prAjna Sage = ati.bahu.jJa: api tho super.intelligent = du:zIla iva mAnava: he is like a human of bad behavior.
निर्.ममः निर्.अहम्कारः सम=दुःख.सुखः क्षमी ।
nir.mama: nir.ahamkAra: sama=du:kha.sukha: kSamI |
यः स* कार्यम् अ.कार्यम् वा कुर्वन् अपि न लिप्यते ॥६।५३।१२॥
ya: sa* kAryam a.kAryam vA kurvan api na lipyate ||6|53|12||
.
~nirmama.without "mine" ~nirahamkAra.without.egoity sama.same/like=du:kha.pain/sorrow/bad. space.sukha.good/pleasure: kSami*.I yas.this.who/which sas.he/it kArya.effect.m ~akArya.without.effect.m vA.or kurvan.do/making api.even/tho na.no/t lipyat*.e
.
kSami*
lipyat*.e
.
without a "mine",
without "I"dentity,
one for whom pleasure and sorrow are the same,
someone patiently doing
(or not doing)
hir work
is not entangled in hir act
.
*jd.12 nir.mama: Without "mine" = nir.ahamkAra: without ego.nature = sama.du:kha.sukha: for whom pleasure and sorrow are the same = kSamI patient = ya: sa* kAryam akAryam vA kurvan.n api even one who does what.should.be.done or even what.should.not = na lipyate is not entangled/attached compare BG.5.7.
*vlm.12 He who is devoid of his selfishness and egotism, patient both in prosperity and adversity, is neither affected nor dejected whether engaged in activities or not.
*sv. .., he is not bound whether he does what is approved or what is forbidden.
इदम् च ते, पाण्डु.सुत, स्व.कर्म क्षात्रम् उत्तमम् ।
idam ca te, pANDu.suta, sva.karma kSAtram uttamam |
अपि क्रूरम् अति.श्रेयः सुखाय एव उदयाय च ॥६।५३।१३॥
api krUram ati.zreya: sukhAya eva udayAya ca ||6|53|13||
.
idam.this.here ca.and/also te.they/you pAaNDu*.suta.son sva.Urself/itself.Karma kSAatra*.m uttama.highest/utmost.m api krUra*.m ati.super.zreyas.better/excellent/beloved sukha.good/pleasure.Aya eva.even/only/indeed udaya.rise/ascent.Aya ca.and/also
.
pAaNDu*
kSAatra*
krUra*
.
इदं च ते पाण्डु.सुत So this is for you, son of Pandu, स्व.कर्म क्षात्रम् उत्तमम् the own.karma duty of a Kshatriya warrior अपि क्रूरम् अति. श्रेयः tho cruel yet super.auspicious सुखाय एव उदयाय च and indeed for the rising of pleasure. .13.
*sv.13 Hence, O *arjuna, your duty now as a warrior, tho it involves violence, is proper and noble.
*vlm.13. Know this, O son of Pandu as the best field for your martial action; which is worthy of your great good, glory and ultimate happiness. (War in a just cause is attended with glory).
So, son of Pandu,
for you this is the proper field of duty for a warrior's karma.
It is cruel,
yet it is most auspicious,
and even the wellspring of pleasure.
So, son of Pandu,
for you this is the proper field of duty for a warrior's karma.
It is cruel,
yet it is most auspicious,
and even the wellspring of pleasure.
अपि कुत्सितम् अपि अन्यत् अपि अधर्मम् अक्रमम् ।
api kutsitam api anyat api adharmam akramam |
श्रेष्टम् ते स्वम् यथा कर्म तथा इह अमृतवान् भव ॥६।५३।१४॥
zreSTam te svam yathA karma tathA iha amRtavAn bhava ||6|53|14||
.
api.even/tho kutsita*.m api.even/tho anyat.other api.even/tho adharma.unrighteousness/injustice/demerit.m akrama*.m = zreSTa*.m te.they/you svam.itself yathA.as/how Karma tathA.thus iha.here/itw/now amRta.nectar\deathless.vAn.like bhava.become!/origin/becoming
.
kutsita*
akrama*.m =
zreSTa*.m
.
*sv.14 The performance of action appropriate to you — even if it is despicable and unrighteous — is the best. By its due performance become immortal here.
*vlm.14. Though you reckon it as heinous on the one hand and unrighteous on the other; yet you must acknowledge the super excellence and imperiousness of the duties required of your martial race, so do your duty and immortalize yourself.
मूर्खस्य अपि स्व.कर्म एव श्रेयसे किम्.उ सन्मतेः ।
mUrkhasya api sva.karma eva zreyase kim.u sanmate: |
मतिः गलत् अहम्कारा पतिता अपि न लिप्यते ॥६।५३।१५॥
mati: galat ahamkArA patitA api na lipyate ||6|53|15||
.
mUrkha*.sya api.even/tho sva.Karma eva zreyase* kim.??/what/why.u.at.all/indeed sanmati*.e: mati.mind/opinion: galat* *ahamkAra."I"dentity.A patita.(be)fallen.A api.even/tho na.no/t lipyat.attaching.to/smearing.e
.
mUrkha*
zreyase*
sanmati*
galat*
.
a fool who does his Karmic duty gets his reward;..
what then of wise folk like you?
Free your mind from Egoity:..
tho you fall into the mud you will not be stainet
.
अपि स्व.कर्म For/if his own karma एव मूर्खस्य even of a fool
श्रेयसे [leads] to glory, किम्.उ सन्.मतेः what indeed of the right.minded?
मतिः थे मिन्द् Mati, the functional Manas
गलद् अहंकारा its Ahamkara Egoity drained.away
पतिता अपि tho fallen न लिप्यते it is not stainet .15.
#gal #vigal #vigalita flowed away, drained off, dried up; melted away, dissolved; fallen down or out, slipped out of (abl.); passed away, disappeared, vanished; come forth; trickled, oozet
#lip (cf >rip), cl. 6.1 P. A. limpati, .te (pf. lilepa. Br. &c • aor. alipat • alispata, alipta Gr • .alipsata ; fut. leptA, lepsyati, .te Gr • inf leptum ib. • ind p. .lipya Br. &c.), • to smear, anoint with (instr.), stain, defile • to inflame, kindle, burn: Pass. lipyate (ep. also .ti • aor. alepi), to be smeared &c • to be attached to (loc.), stick, adhere • Caus. lepayati (aor. alIlipat), to cause to smear &c • to smear or anoint anything (acc.) with (instr.) or on (loc.) • to cover • to cast blame on any one • (limpayati), to smear anything (acc.) with (instr.): Des. lilipsati, .te: Intens. leliyate, lelepti ib.
*sv.15 Even a fool's natural action is noble in his case. How much more is this valid in the case of a good man!
*vlm.15. Seeing even the ignorant stick fast to the proper duties of their race, no intelligent person can neglect or set them at naught; for the mind that is devoid of vanity, cannot be ashamed or dejected, even if one fails or falls in the discharge of his duty.
योग.स्थः कुरु कर्माणि सङ्गम् त्यक्त्वा, धनंजय ।
yoga.stha: kuru karmANi saGgam tyaktvA, dhanaMjaya |
निःसङ्गः त्वम् यथा.प्राप्त=कर्मवान् न निबध्यते ॥६।५३।१६॥
ni:saGga: tvam yathA.prApta=karmavAn na nibadhyate ||6|53|16||
.
yoga.union.stha.staying/set: kuru.make!do Karma.s.ANi saGga.Connexion.m tyaktvA.having.abandoned/given.up, Dhanamjaya ni:saGga*: tvam.you yathAprApta.as.gotten=Karma.vAn.like na nibadhyat*.e
.
ni:saGga*
nibadhyat*
.
dhanam.jaya.Prize.Winner,
arjuna the Straight,
fixed in your yogic Union, work without attachment.
Taking your *karma as it comes,
you don't get entanglet
योग.स्थः Set in Yoga Union/practice कुरु कर्माणि perform your karma सङ्गं त्यक्त्वा having.forsaken attachment धनंजय o Dhanam.Jaya Prize.Winner (*arjuna) निःसङ्गस् unattached * त्वं यथा.प्राप्त=कर्मवान् taking the karma as one get it न निबध्यते one is not entanglet .16.
*sv.16 Engage yourself in action, established in the spirit of yoga and unattached to the action; thus you shall not be bound
*vlm.16. Do your duty, O *arjuna, with your
yoga or fixed attention to it, and avoid all company (in order to Keep
company with the object of your pursuit only). If you do your works as they
come to you by yourself alone, you will never fail nor be foiled in any.
i.e. thy object thou canst never gain, unless from all others you refrain.
शान्त.ब्रह्म.वपुः भूत्वा कर्म ब्रह्म.मयम् कुरु ।
zAnta.brahma.vapu: bhUtvA karma brahma.mayam kuru |
ब्रह्म.अर्पण.समाचारः ब्रह्म एव भवसि क्षणात् ॥६।५३।१७॥
brahma.arpaNa.samAcAra: brahma eva bhavasi kSaNAt ||6|53|17||
.
zAnta.quieted/calm.brahma.Brahman.Immensity.vapu: bhUtvA.having.become Karma brahma.Brahman.Immensity.maya.made.m kuru.make!do brahma.Brahman.Immensity.arpaNa*.samAcAra*:
brahma.Brahman.Immensity eva.even/only/indeed bhavasi* kSaNAt.at.once/in.a.moment
.
arpaNa*.
samAcAra*:
bhavasi*
.
having become a body in the massive peace of the brahman,
make of your karma a construct of the brahman,
your worship of the brahman:
so become brahman!
शान्त.ब्रह्म.वपुस् भूत्वा having.become a body at peace in the brahman*Immensity =
कर्म ब्रह्म.मयं कुरु make your karma a construct of the brahman =
ब्रह्म.अर्पण.समाचारः practicing worship of the brahman =
ब्रह्म एव भवसि क्षणात् you at.once become the brahman. .
*sv.17 Be at peace, even as brahman is peace. And make your action of the nature of brahman.
*vlm.17. Be as quiet as the person of brahma, and do your works as quietly as brahmA does leave his result (whether good or bad) to brahma, (because you can have no command over the consequence), and by doing so, assimilate thyself into the nature of brahma, (who is all in all).
Having become a body in the massive peace of the brahman,
make of your karma a construct of the brahman,
your worship of the brahman:
so become brahman!
ईश्वर.अर्पित=सर्व.अर्थ* ईश्वर.आत्मा निरामयः ।
Izvara.arpita=sarva.artha* Izvara.AtmA nirAmaya: |
ईश्वरः सर्व.भूतात्मा भव भूषित.भूतलः ॥६।५३।१८॥
Izvara: sarva.bhUtAtmA bhava bhUSita.bhUtala: ||6|53|18||
.
Izvara.arpita+sarva.artha:
having offered all your interests to Lord Ishwara
Izvara.AtmA as the Ishvara.Self
nirAmaya: untainted/unmeasured
Izvara: sarva.bhUta+AtmA Ishvara the Self of all beings,
bhava – you should become
bhUSita+bhU.tala: the ornament of Earth
.
*sv.18 Thus doing everything as an offering unto brahman, you will instantly become brahman. The Lord dwells in all. By performing all your actions as an offering unto him, shine as the Lord adored by all.
*vlm.18. Commit yourself and all your actions and objects to God, remain as unaltered as God himself, and know him as the soul of all, and be thus the decoration of the world. (The gloss says, it is no blasphemy to think one's self as God, when there is no other personality besides that of Deity).
संन्यस्त.सर्व.संकल्पः समः शान्त.मना मुनिः ।
saMnyasta.sarva.saMkalpa: sama: zAnta.manA muni: |
संन्यास.योग.युक्त.आत्मा कुर्वन् मुक्त.मतिर् भव ॥६।५३।१९॥
saMnyAsa.yoga.yukta.AtmA kurvan mukta.matir bhava ||6|53|19||
.
saMnyasta+sarva.saMkalpa:
forsaking every concept/motivation
sama: zAntamanas muni: an equal peaceful.Minded muni
saMnyAsa.yoga+yukta+AtmA kurvan taking yourself to saMnyAsa.yoga
mukta.mati: bhava be Free.minded
.
*vlm.19. If you can lay down all your desires, and become as even and cool mind as a muni.monk; if you can join your soul to the yoga of sánnyasa or contemplative coldness, you can do all your actions with a mind unattached to any.
*sv.19.23 Become a true sanyasi (renunciate) by firmly abandoning all thoughts and notions; thus you shall liberate your consciousness. The cessation of all thoughts and notions or mental images and the cessation of heavy psychological conditioning are the supreme self or brahman. Striving towards this end is known both as yoga and as wisdom (jnana); the conviction that brahman alone is all, including the world and the 'I', is known as 'offering everything to brahman' (brahmarpanam).
ARJUNA said—
सङ्ग.त्यागस्य भगवान् तथा ब्रह्म.अर्पणस्य च ।
saGga.tyAgasya bhagavAn tathA brahma.arpaNasya ca |
ईश्वर.अर्पण.रूपस्य संन्यासस्य च सर्वशः ॥६।५३।२०॥
Izvara.arpaNa.rUpasya saMnyAsasya ca sarvaza: ||6|53|20||
.
saGga.tyAgasya bhagavAMs
about having let.loose Ur attachment, Lordbhagavan,
and thus
as well as about that brahman.Worship
Izvara.arpaNa.rUpasya
of Ishvara.worship=form
and renunciation
sarvaza:
all of these ..
*vlm.20. *arjuna said:—Please lord, explain to me fully, what is meant by the renunciation of all connections, commitment of our actions to brahma; dedication of ourselves to God and abdication of all concerns.
*sv.19.23 Become a true sanyasi (renunciate) by firmly abandoning all thoughts and notions; thus you shall liberate your consciousness. The cessation of all thoughts and notions or mental images and the cessation of heavy psychological conditioning are the supreme self or brahman. Striving towards this end is known both as yoga and as wisdom (jnana); the conviction that brahman alone is all, including the world and the 'I', is known as 'offering everything to brahman' (brahmarpanam).
अस् #as .> #nyas .> #nyAsa .> #saMnyAsa: (ifc. f. .A) putting or throwing down, laying aside, resignation, abandonment of (gen. or comp.) MBh. R. Sarvat • renunciation of the world, profession of asceticism Mn. MBh. &c. • deposit, trust *R. • compact, agreement KSS. • stake, wager MBh. •.• s..grahaNam assuming or practising asceticism. •• #asaMnyAsa.
तथा ज्ञानस्य योगस्य विभागः कीदृशः, प्रभो ।
tathA jJAnasya yogasya vibhAga: kIdRza:, prabho |
क्रमेण कथय एतत् मे महा.मोह.निवृत्तये ॥६।५३।२१॥
krameNa kathaya etat me mahA.moha.nivRttaye ||6|53|21||
.
tathA.thus of/for the jJAna.Knowledge/Intuition/Wisdom.sya yoga.union.sya* vibhAga.distribution/division/share/distinction: kIdRz.¿what.kind/sort.a:, prabho.sir = krameNa.in.due.course/gradually kathaya.tell/say! etat.this.here me.my/me mahA.great.moha.delusion.nivRtti*.e
.
so
:
between
jnAna.Wisdom, & yoga.Connexion,
what's the difference
?
Sir,
tell me about all of this stuff & help remove my great delusion
!
*vlm.21. Tell me also about the acquisition of true knowledge and divisions of Yoga meditation, all which I require to know in their proper order, for the removal of my gross ignorance on those subjects.
#bhaj – to share vi>bhaj – expanding to #vibhAga: vi.bhAga outspread.share distribution, e.g. inheritance • division (#vibhAgena separately) • distinction, difference, {tathA jJAnasya yogasya vibhAga: kIdRza: prabho | krameNa kathaya etan me mahA.moha=nivRttaye ||6|53|y6053.021} • logical difference, disjunction (opp. to #saMyoga सं.योग and regarded in nyAya न्याय as one of the 24 guNas गुणs) IW. 68. • #yoga.vibhAga: the disuniting or separation of that which is usually combined , the separation of one grammatical rule into two , making two rules of what might be stated as one Pa1n2. Sch.
THE LORD.BHAGAVAN said—
सर्व.संकल्प.संशान्तौ प्रशान्त=घन.वासनम् ।
sarva.saMkalpa.saMzAntau prazAnta=ghana.vAsanam |
न किंचित् भावना~आकारम् यत् तत् ब्रह्म परम् विदुः ॥६।५३।२२॥
na kiMcit bhAvanA~AkAram yat tat brahma param vidu: ||6|53|22||
.
sarva.all/every.saMkalpa.motive/concept.saMzAnti.extinction(MW).au prazAnta.becalmed=ghana.dense/thick\cloud/fog.vAsana*.m na kiMcit.whatever/anything bhAvana.effecting/imagining/bhAvanA.Feeling/impression/Imagination~AkAra.formation.m yat.which/what
tat.that.one brahma.Brahman.Immensity para.higher/next.m vidus.they.know.to.be:
.
when all concepts* are subsiding,
ripened conditioning come to calm,
That
which is not any embodiment you may imagine
they call
"the perfect brahman.Immensity"
.
* a sam.kalpa is a collection of mental activities, a Con.cept..a Concept may be "Hatred" as well as vlm's "Desire":
*vlm. The learned know that as the true form of brahma, of which we can form no idea or conception, but which may be known after the restraining of our imagination, and the passification [sic] of our desires.
*sv. The cessation of all thoughts and notions or mental images and the cessation of heavy psychological conditioning are the supreme self or brahman.
* sarva.all/every.saMkalpa.motive/concept.saMzAnti.extinction(MW).au prazAnta.becalmed=ghana.dense/thick\cloud/fog.vAsana*.m na kiMcit.whatever/anything bhAvana.effecting/imagining/bhAvanA.Feeling/impression/Imagination~AkAra.formation.m yat.which/what tat.that.one brahma.Brahman.Immensity para.higher/next.m vidus.they.know.to.be:
तत् उद्योगम् विदुः ज्ञानम् योगम् च कृत बुद्धयः ।
tat udyogam vidu: jJAnam yogam ca kRta.buddhaya: |
ब्रह्म सर्वम् जगत् इदम् च इति ब्रह्म.अर्पणम् विदुः ॥६।५३।२३॥
brahma sarvam jagat idam ca iti brahma.arpaNam vidu: ||6|53|23||
.
tat udyogam vidu: jJAnam yogam ca kRta.buddhaya: brahma sarvam jagat idam
ca iti brahma.arpaNam vidu:
.
तत् उद्योगम्
that effort =
विदुः कृत बुद्धयः –
the done/experienced buddhi.Intellects know.as =
ज्ञानम् योगम् च Wisdom and Yoga =
ब्रह्म सर्वम् "The brahman.Immensity is all =
जगत् इदम् च and it is this world",
इति ब्रह्म.अर्पणम् विदुः –
this they know.as brahman.Worship.
*vlm.23. Promptitude after these things constitutes our wisdom or knowledge, and perseverence in these practices is what if called Yoga. Self dedication to brahmA rests on the belief that, brahmA is all this world and myself also·
*sv.19.23 Striving towards this end is known both as yoga and as wisdom (jnana); the conviction that brahman alone is all, including the world and the 'I', is known as 'offering everything to brahman' (brahmarpanam).
*jd.23 तत् उद्योगम् That effort * विदुः कृत बुद्धयः the done/experienced Buddhi Intellects know.as ज्ञानम् योगम् च Wisdom and Yoga. ब्रह्म सर्वम् "The brahman is all जगत् इदम् च and it is this world", इति ब्रह्म.अर्पणम् विदुः this they know.as brahman.Worship.
अन्तःशून्यम् बहिःशून्यम् पाषाण.हृदय.उपमम् ।
anta:zUnyam bahi:zUnyam pASANa.hRdaya.upamam |
शान्तम् आकाश.कोश.अच्छम् न दृश्यम् न दृशः परम् ॥६।५३।२४॥
zAntam AkAza.koza.accham na dRzyam na dRza: param ||6|53|24||
.
*jd.24 anta:zUnyam bahi:zUnyam pASANa.hRdaya.upamam =
zAntam AkAza.koza.accham na dRzyam na dRza: param –
अन्तः.शून्यं बहिः.शून्यम् Inwart empty, outwart empty, पाषाण.हृदय.उपमम् stone.Heart.like, शान्तम् at peace, आकाश.कोश.अच्छम् Space.body.crystal न दृश्यम् not a percept न दृशः परम् nor other than the perceiver. –
*vlm.24. As a stone statue is all hollow both in its inside and outside, so is brahmA as empty, tranquil and transparent as the sky, which is neither to be seen by us nor is it beyond our sight.
*sv.24.26 brahman is empty within and empty without (undifferentiated and homogeneous). It is not an object of observation, nor is it different from the observer. The world.appearance arises in it as an infinitesimal part of it. Because the 'world' is in fact only an appearance, it is in reality emptiness, void and unreal.
empty within, empty without,
a heart at peace, still as a stone,
it is not something seen,
it is not different from the seer.
तत* ईषत् यत् उत्थानम् ईषत् अन्यतया उदितम् ।
tata* ISat yat utthAnam ISat anyatayA uditam |
स* जगत्.प्रतिभासः अयम् आकाशम् इव शून्यता ॥६।५३।२५॥
sa* jagat.pratibhAsa: ayam AkAzam iva zUnyatA ||6|53|25||
.
tata* ISat yat utthAnam ISat anyatayA uditam sa* jagat.pratibhAsa: ayam
AkAzam iva zUnyatA
.
ततस् ईषत् यत् उत्थानम् Then some sort of arising ईषत् अन्यतया उदितम् something arisen by.means.of otherness सः जगत्.प्रतिभासः the world.projection अयम् आकाशम् इव शून्यता emptiness like this Space. .*vlm.25. It then bulges out a little from itself, and appears as something, other than what it is. It is this reflection of the universe, but all as empty as this inane vacuity.
*sv.24.26 brahman is empty within and empty without (undifferentiated and homogeneous). It is not an object of observation, nor is it different from the observer. The world.appearance arises in it as an infinitesimal part of it....
भावः अहम् इति कः अपि एष* प्रत्येकम् उदितः चितेः ।
bhAva: aham iti ka: api eSa* pratyekam udita: cite: |
कोटि.कोटि.अंश=कलितः क* इव एनम् प्रतिग्रहः ॥६।५३।२६॥
koTi.koTi.aMza=kalita: ka* iva enam pratigraha: ||6|53|26||
.
bhAva: aham iti ka: api eSa* pratyekam udita: cite: =
koTi.koTi.aMza=kalita: ka: iva enam pratigraha: .
भावः "अहम्" –
the feeling "I" इति को ऽप्य् एष just what is it? not the assonance with «koTi.ko» below प्रत्येकम् उदितश् चितेः One.by.one arisen out of Chit.Consciousness
कोटि.कोटि.अंश=कलितः thousand thousand.bits=divided क इव एनं प्रतिग्रहः what kind of "who" is this gift/outreach?
*vlm.26. What is again this idea of your egoism, when every thing is evolved out of the Supreme Intellect, of what account is the personality of any body, which is but an infinitesimal part of the universal soul.
*sv.24.26 .. Mysteriously, there arises in all this a feeling 'I' which is infinitesimal compared even to the world.appearance! The infinite is undivided by any of this, yet it appears to be divided on account of this 'I'.feeling.
The feeling "I"..just what is it?
One.by.one arisen out of
Chit.Consciousness divided in
a thousand thousand.bits: what sort
of "who" is this manifold "I"?
#prati #pratyeka* each single one; the Buddha of the TheravAda School. • pratyekam, ind n. (ibc. or अम् ind ) one by one , one at a time , singly , for every single one, Mn.&c
#grah #pratigrah #pratigraha a presentation, like a gift to a brahmana; outreach.
*VA. feeling of "I" appear one by one as cit particles, many.many
particles , why take it seriously?
*AS: The feeling of "I" arises in each mind;
why take such a feeling formulated millions time seriously?
अ=पृथक्.भूत* एव एषः पृथक्.भूत* इव स्थितः ।
a=pRthak.bhUta* eva eSa: pRthak.bhUta* iva sthita: |
पृथक्त्वम् हि न पर्यन्त* न अहम् इति अवगच्छति ॥६।५३।२७॥
pRthaktvam hi na paryanta* na aham iti avagacchati ||6|53|27||
.
a=pRthag.bhUta: eva
tho it is not a separate being,
eSa: pRthak.bhUta: iva sthita:
it exists as.if it were a separate being
pRthaktvam hi na paryanta
na aham iti avagacchati .27.
*vlm.27. The Egoism of the individual soul, is not apart from the universal spirit, altho it seems to be separate from the same; because there is no possibility of exclusion or separation of anything from the Omnipresent and all comprehensive soul of God, and therefore a distinct egoism is a nullity.
*sv.27.29 Even as the 'I' is non.different from the infinite consciousness, even so material objects like a pot and living beings like a monkey are non.different from one another. Who would like to hang on to this 'I'? Why not cling to the infinite consciousness, which alone appears as all this by its own mysterious energy?
#ant to bind .>#anta .>#paryanta.: circuit, circumference (the ends of the many diameter.lines); edge, border; #.paryanta (end.comp) "bounded by", "extending as far as"; or "adjoining, neighbouring";#paryantam .ind entirely, altogether; (end.comp) to the end of, as far as; •• paryantAt paryantam, from one end to the other; • #paryante .ind at the end, ~* at all ends; .adj.. coming to an end with, being a match for; extending in all directions.
यथा इह अहम् तथा इह अस्ति घट.आदिका अपि मर्कटः ।
yathA iha aham tathA iha asti ghaTa.AdikA api markaTa: |
स्वम् ईहा एवम् तथा अम्भोधिः किम् अहम्ताम् प्रति ग्रहः ॥६।५३।२८॥
svam IhA evam tathA ambhodhi: kim ahamtAm prati graha: ||6|53|28||
.
yathA ÎhA aham
tathA ÎhA asti ghaTa.AdikA api markaTa:
svam IhA evam
tathA ambhodhi: kim ahamtAm prati graha: .28.
pratigraha
graha prati ahamtAm
*vlm.28. As it is the case with our egoism, so is it with the individuality of a pot and of a monkey also. (i.e. of all insensible and brute creatures too), none of which is separate from the universal whole. All existences being as drops of water in the sea, it is absurd to presume an egoism to any body.
*sv.27.29 Even as the 'I' is non.different from the infinite consciousness, even so material objects like a pot and living beings like a monkey are non.different from one another. Who would like to hang on to this 'I'? Why not cling to the infinite consciousness, which alone appears as all this by its own mysterious energy?
*VA. as "I" is not different from the limitless brahman, so also pot
and other objects and monkey also.
स्वमीहैवं ? As wave is not different from the ocean. Why depend on "I".notion?
*AS: The meaning is quite different(:.))
Just like the "I" feeling (not being in multiple pieces), the desires
about material world (pots etc.) felt by an ignorant one (monkey) are uniform
(not many).
Both are just the self (svam ) which is like an ocean, so what is the point of
holding onto ego?
The meaning is a bit convoluted, but it is saying this:
The individual egos and individual desires about the material world are seen in
multiple places, but they are all distinct from the one self which is like a
full ocean.
It does not experience any multiplicity.
The word breaks as svam IhA evam
विकल्प.भेदे स्फुरते संवित्.सार.मय=आत्मनि ।
vikalpa.bhede sphurate saMvit.sAra.maya=Atmani |
वैचित्र्येण विचित्रे अपि किम् एकत्वे अपि नो* ग्रहः ॥६।५३।२९॥
vaicitryeNa vicitre api kim ekatve api no* graha: ||6|53|29||
.
vikalpa.bhede
sphurate
saMvit.sAra.maya=Atmani
vaicitryeNa
vicitre api
kim ekatve api
na.u / na: graha:
.
*vlm.29. Things appearing as different to the conscious soul, are to be considered as the various imageries represented in the self.same soul, (like the sundry scenes shown in the soul in a dream).
*sv.27.29 Even as the 'I' is non.different from the infinite consciousness, even so material objects like a pot and living beings like a monkey are non.different from one another. Who would like to hang on to this 'I'? Why not cling to the infinite consciousness, which alone appears as all this by its own mysterious energy?
इति ज्ञात.विभागस्य बुद्धौ तस्य परिक्षयः ।
iti jJAta.vibhAgasya buddhau tasya parikSaya: |
कर्मणाम् यः फल.त्यागः तम् संन्यासम् विदुः बुधाः ॥६।५३।३०॥
karmaNAm ya: phala.tyAga: tam saMnyAsam vidu: budhA: ||6|53|30||
.
iti jJAta.vibhAgasya buddhau
tasya parikSaya:
karmaNAm ya: phala.tyAgas one who forsakes the fruit of Karma
tam saMnyAsam vidurbudhA: The wise call him SannyAsa. .30.
jJAta.vibhAga
*sv.30 Such an understanding, and the consequent absence of craving for the enjoyment of the fruits of one's natural activities, is known as 'renunciation' (sanyasa).
*vlm.30. So also is the knowledge of the particulars and species, lost in the idea of the general and the summum genus. Now by sannyasa or renunciation of the world is meant, the resignation of the fruition of the fruits of our actions. (The main teaching of Krishna to *arjuna in the Bhagavadgitá, tends to the renunciation of the fruits of our actions).
त्यागः संकल्प.जालानाम् अ.संसङ्गः स* कथ्यते ।
tyAga: saMkalpa.jAlAnAm a.saMsaGga: sa* kathyate |
समस्त.कलना.जालस्य ईश्वरत्व~एक.भावना ॥६।५३।३१॥
samasta.kalanA.jAlasya Izvaratva~eka.bhAvanA ||6|53|31||
.
tyAga: saMkalpa.jAlAnAm
a.saMsaGga: sa* kathyate =
samasta.kalanA.jAlasya
Izvaratva~eka.bhAvanA –
*vlm.31. Unattachment signifies the renunciation of all our wordly desires, and the intense application of the mind to the one sole God of the multifarious creation, and the variety of his imaginary representations.
*sv.31.33 Renunciation is renunciation of hopes and aspirations. When one feels the presence of the Lord in all appearances and modifications and when one abandons all delusion of duality, that is regarded as surrender to the Lord, or offering of self and all to the Lord.
गलित.द्वैत.निर्भासम् एतत् एव ईश्वर.अर्पणम् ।
galita.dvaita.nirbhAsam etat eva Izvara.arpaNam |
अ=बोध.वशतः भेदः नाम्ना एव एषाम् चित्.आत्मनि ॥६।५३।३२॥
a=bodha.vazata: bheda: nAmnA eva eSAm cit.Atmani ||6|53|32||
.
galita.dvaita.nirbhAsam =
etat eva Izvara.arpaNam =
a=bodha.vaza.tas bheda: nAmnA eva eSAm cit.Atmani
.
*vlm.32. The want of all dualism in the belief of his self.existence as distinct from that of God, constitutes his dedication of himself to God; it is ignorance that creates the distinction, by applying various names and attributes to the one iutellectual soul.
*sv.31.33 Renunciation is renunciation of hopes and aspirations. When one feels the presence of the Lord in all appearances and modifications and when one abandons all delusion of duality, that is regarded as surrender to the Lord, or offering of self and all to the Lord.
बोध.आत्मा किल शब्दार्थः जगत् एकम् न संशयः ।
bodha.AtmA kila zabdArtha: jagat ekam na saMzaya: |
अहम् आशा जगत् अहम् स्वम् अहम् कर्म वा अपि अहम् ॥६।५३।३३॥
aham AzA jagat aham svam aham karma vA api aham ||6|53|33||
.
bodha.AtmA kila zabdArtha: jagat ekam na saMzaya: aham AzA jagat aham
svam aham karma vA api aham
.
बोध.आत्मा किल शब्द.अर्थः The meaning of the compound word "Realized.Self/soul"
जगद् एकं न संशयः is certainly "the World. is One/only".
अहम् आशा जगद् अहं I space, I the world,
स्वम् अहं my.own am I
कर्म वा अप्य् अहम् or even Karma am I.
*vlm.33. The meaning of the word intelligent soul, is undoubtedly that is one with the universe; and that the Ego is the same with all space, and its contents of the worlds and their motions.
*sv.31.33 .. When one feels the presence of the Lord in all appearances and modifications and when one abandons all delusion of duality, that is regarded as surrender to the Lord, or offering of self and all to the Lord
The meaning of the Term
"Realized Soul"
is simply this:
"the World is One".
I space, I the world, I myself,..even Karma am I.
कालः अहम् अहम् अद्वैतम् द्वैतम् च अहम् अहम् जगत् ।
kAla: aham aham advaitam dvaitam ca aham aham jagat |
मत्.मना भव मत्.भक्तः मत्.याजी माम् नमस्कुरु ।
mat.manA bhava mat.bhakta: mat.yAjI mAm namaskuru |
माम इव एष्यसि युक्त्वा एवम् आत्मानम् मत्.परायणः ॥६।५३।३४॥
mAma iva eSyasi yuktvA evam AtmAnam mat.parAyaNa: ||6|53|34||
.
kAla: aham aham advaitam dvaitam ca aham aham jagat mat.manA bhava mat.bhakta: mat.yAjI mAm namaskuru mAma iva eSyasi yuktvA evam
AtmAnam mat.parAyaNa:
.
*sv.34.35 I am hope, I am the world, I am action, I am time, I am the one and I am also the many. Hence, saturate your mind with me, be devoted to me, serve me, salute me. Thus constantly united with me, and with me as your supreme goal, you will reach me.
*vlm.34. The Ego is the unity of Eternity, and the Ego is duality and plurality in the world, and the variety of its multifarious productions. Therefore be devoted to the sole Ego, and drown your own egoism in the universal Ego. (Here the purport is given instead of the literal version of the too verbose tetrastich verse). [translator's Impudence at its worst! jd]
ARJUNA.STRAIGHTSHOOTER said—
arjx
द्वे रूपे तव, देवेश, परम् च अपरम् एव च ।
dve rUpe tava, deva.Iza, param ca aparam eva ca |
कीदृशम् तत् कदा रूपम् तिष्ठाम्य् आश्रित्य सिद्धये ॥६।५३।३५॥
kIdRzam tat kadA rUpam tiSThAmi Azritya siddhaye ||6|53|35||
.
अर्जुनः उवाच ARJUNA: द्वे रूपे तव देव.ईश Where there are two forms of you, o godLord
परं च अपरम् एव च a higher and a lower one कीदृशं तत् which is that कदा रूपं तिष्ठामि when I settle.on a form आश्रित्य सिद्धये taking shelter for perfection/empowerment? .35.
*vlm.35. *arjuna said:—There being two forms of the Deity, the one transcendent of spiritual and the other transpicuous or material; tell me to which of these I shall resort for my ultimate perfection.
*sv.34.35 I am hope, I am the world, I am action, I am time, I am the one and I am also the many. Hence, saturate your mind with me, be devoted to me, serve me, salute me. Thus constantly united with me, and with me as your supreme goal, you will reach me.
Lord,
since you take a higher and a lower form,
which of the two forms am I to approach,
looking for refuge and empowerment?
सामान्यम् परमम् च एव द्वे रूपे विद्धि मे, अनघ ।
sAmAnyam paramam ca eva dve rUpe viddhi me, anagha |
पाणि.आदि=युक्तम् सामान्यम् शङ्ख.चक्र.गदा.धरम् ॥६।५३।३६॥
pANi.Adi=yuktam sAmAnyam zaGkha.cakra.gadA.dharam ||6|53|36||
.
sAmAnyam paramam ca eva The common and the supreme:
dve rUpe viddhi me anagha know two forms of me, sinless one.
pANy.Adi=yuktam sAmAnyam The common is endowed with hands &c.,
zaGkha.cakra.gadA=dharam bearing the Conch, Discus/Wheel, and Mace. .36.
*sv.36 I have two forms, O *arjuna: the ordinary and the supreme. The ordinary form is that which is endowed with hands, etc., and with the conch, the discus, the mace, etc.
*vlm.36. The lord replied:—There are verily two forms of the all pervading Vishnu, the exoteric and the other esoteric; that having a body and hands holding the conch.shell, the discus, and the mace and lotus, is the common form for public worship.
परम् रूपम् अन्.आदि.अन्तम् यत् मम एकम् अनामयम् ।
param rUpam an.Adi.antam yat mama ekam anAmayam |
ब्रह्मात्म.परमात्म.आदि.सब्देन एतत् उदीर्यते ॥६।५३।३७॥
brahmAtma.paramAtma.Adi.sabdena etat udIryate ||6|53|37||
.
param rUpam an.Ady.antam
yan mama ekam anAmayam =
brahmAtma.paramAtma.Adi.sabdena =
etat udIryate –
*vlm.37. The other is the esoteric or spiritual form, which undefined and without its beginning and end; and is usually expressed by the term brahma.great.
*sv.37.40 The supreme form is without beginning and without end, one without a second It is known variously as brahman, self, supreme self, etc. As long as one is not fully awakened spiritually, one should worship the common form. By such worship one is spiritually awakened and one will know the supreme form, knowing which he will not be born again.
यावत् अ.प्रतिबुद्धः त्वम् अन्.आत्म.ज्ञतया स्थितः ।
yAvat a.pratibuddha: tvam an.Atma.jJatayA sthita: |
संवित्~चतुर्.भुज.आकार.देव.पूजापरः भव ॥६।५३।३८॥
saMvit~catur.bhuja.AkAra.deva.pUjApara: bhava ||6|53|38||
.
yAvat a.pratibuddha: tvam as long as you are unawakened =
an.Atma.jJatayA sthita: in a state without Self.Wisdom =
saMvit.catur.bhuja.AkAra.deva.pUjApara: bhava
let your awareness be the figure of the four.armed Got
*vlm.38. As long as you are unacquainted with the nature of the supreme soul, and are not awakened to the light of the spirit; so long should you continue to adore the form of the God with its four arms, (or the form of the four armed Ood).
*sv.37.40 The supreme form is without beginning and without end, one without a second It is known variously as brahman, self, supreme self, etc. As long as one is not fully awakened spiritually, one should worship the common form. By such worship one is spiritually awakened and one will know the supreme form, knowing which he will not be born again.
तत्.क्रमात् सम्.प्रबुद्धः त्वम् ततः ज्ञास्यति तत्.परम् ।
tat.kramAt sam.prabuddha: tvam tata: jJAsyati tat.param |
मम.रूपम् अन्.आदि.अन्तम् येन भूयः न जायते ॥६।५३।३९॥
mama.rUpam an.Adi.antam yena bhUya: na jAyate ||6|53|39||
.
tat.kramAt in that way =
samprabuddha: fully awake =
tvam tatas jJAsyati thus you will know =
tat.param That perfection =
mama.rUpam an.Adyantam as an unbounded "my.form" =
yena bhUya: na jAyate with whom moreover there is no being.born.
#samprabuddha
#samprajJA
*vlm.39. By this means you will be awakened to light, by your knowledge of the supreme; and when you come to comprehend the Infinite in yourself, you shall have no more to be born in any mortal form.
*sv.37.40 The supreme form is without beginning and without end, one without a second It is known variously as brahman, self, supreme self, etc. As long as one is not fully awakened spiritually, one should worship the common form. By such worship one is spiritually awakened and one will know the supreme form, knowing which he will not be born again.
यदि वा वेद्य.विज्ञातः भावः तत्, अरि.मर्दन ।
yadi vA vedya.vijJAta: bhAva: tat, ari.mardana |
तत् मम आत्मानम् आत्मानम् आत्मनः च आशु संश्रय ॥६।५३।४०॥
tat mama AtmAnam AtmAnam Atmana: ca Azu saMzraya ||6|53|40||
.
yadi vA vedya.vijJAta: bhAva: tat Or if that is the state of understanding what is to.be.known,
ari.mardana o Foe.Slayer,
tan mama AtmAnam that is my soul,
AtmAnam Atmana: ca and self of the Self,
Azu saMzraya .40.
*vlm.40. When you are acquainted with the knowledge of the knowable soul, then will your soul find its refuge in eternal soul of Hari, who absorbs all souls in him.
*VA. once you know what is to be known, O slayer of foes,
immediately take refuge in my highest form of myself, the self of the self
*AS: I would translate the second line as:
Then take refuge in my true soul and as well as yours (by equating them).
इदम् च अहम् इदम् च अहम् इति यत् प्रवदामि अहम् ।
idam ca aham idam ca aham iti yat pravadAmi aham |
तत् एतत् आत्म.तत्त्वम् तु तुभ्यम् हि उपदिशामि अहम् ॥६।५३।४१॥
tat etat Atma.tattvam tu tubhyam hi upadizAmi aham ||6|53|41||
.
idam ca aham idam ca aham and "This am I" and "This am I" =
iti yat pravadAmi aham as which I proclaim myself =
tat etat Atma.tattvam tu yet that, this Self.Thatness =
tubhyam hi upadizAmi aham I am only giving in instruction for you
.
*vlm.41. When I tell you that this is I and I am that, mind that I mean to say that, this and that is the Ego of the supreme soul, which I assume to myself for your instruction.
*sv.41.44 I consider that you have been awakened by my instructions....
मन्ये साधु.विबुद्धः असि पदे विश्रान्तवान् असि ।
manye sAdhu.vibuddha: asi pade vizrAntavAn asi |
संकल्पैः अवमुक्तः असि सत्य~एक=आत्म.मयः भव ॥६।५३।४२॥
saMkalpai: avamukta: asi satya~eka=Atma.maya: bhava ||6|53|42||
.
*jd.8
manye sAdhu.vibuddha: asi =
pade =
vizrAntavAn asi you are reposed =
saMkalpai: avamukta: asi =
satya~eka=Atma.maya: bhava be made with a soul that is one with what.is.So. *sAdhu.vibuddha
*avamukta
*vlm.42. I understand you to be enlightened to truth, and to rest in the state of supreme felicity; and now that you are freed from all your temporal desires, I wish you to be one with the true and holy spirit.
*sv.41.44 I consider that you have been awakened by my instructions. Behold the self in all and all in the self, remaining for ever firmly established in yoga. He who is thus established is not born again tho he may continue to perform his natural actions here.
सर्व.भूत.स्थम् आत्मानम् सर्व.भूतानि च आत्मनि ।
sarva.bhUta.stham AtmAnam sarva.bhUtAni ca Atmani |
पश्य त्वम् योग.युक्त~आत्मा सर्वत्र सम.दर्शनः ॥६।५३।४३॥
pazya tvam yoga.yukta~AtmA sarvatra sama.darzana: ||6|53|43||
.
सर्व.भूत.स्थम् आत्मानं *The self seated in all beings, सर्व.भूतानि च.आत्मनि and all beings in the Self,.. पश्य त्वम् see/know yours as योग.युक्त=आत्मा a Yoga.united/connected=Self/soul सर्वत्र सम.दर्शनः seeing everywhere the Same. .43.
*vlm.43. View in yourself the soul of all beings and those beings themselves; think your ownself for soul as the microsm of the great universe, and tolerant and broad sighted in your practice of Yoga. (The word Sama darsi, here rendered broad sighted, means one who sees every in one and same light; whence it is synonymous with universal benevolence and fellow feeling).
*sv.41.44 I consider that you have been awakened by my instructions. Behold the self in all and all in the self, remaining for ever firmly established in yoga. He who is thus established is not born again tho he may continue to perform his natural actions here.
सर्व.भूत.स्थम् आत्मानम् भजति एकत्वम् आत्मनः ।
sarva.bhUta.stham AtmAnam bhajati ekatvam Atmana: |
सर्वथा वर्तमनः अपि न स* भूयः अभिजायते ॥६।५३।४४॥
sarvathA vartamana: api na sa* bhUya: abhijAyate ||6|53|44||
.
*jd.44
sarva.bhUta.stham AtmAnambhajati ekatvam Atmana: =
sarvathA vartamana: api na sa* bhUya: abhijAyate .
सर्व.भूत.स्थम् What is set in all beings आत्मानम् as Self भजति he worships, एकत्वम् आत्मनः the Oneness of the Self, सर्वथा वर्तमनः.अपि everyhow, even at work. न सः Not he भूयस् अभिजायते again undergoes births. *vlm.44. He who worships the Universal soul that resides in all beings, as the one self.same and undivided spirit; is released from the doom of repeated births, wheather he leads a secular or holy life in this world.
*sv.41.44 I consider that you have been awakened by my instructions. Behold the self in all and all in the self, remaining for ever firmly established in yoga. He who is thus established is not born again tho he may continue to perform his natural actions here.
एकत्वम् सर्व.शब्द.अर्थ* एक.शब्द.अर्थ आत्मनः ।
ekatvam sarva.zabda.artha* eka.zabda.artha Atmana: |
आत्मा अपि च न सत् न असत् गतः यस्य आशु तस्य तत् ॥६।५३।४५॥
AtmA api ca na sat na asat gata: yasya Azu tasya tat ||6|53|45||
.
ekatvam =
sarva.zabda.artha voc./loc. =
eka.zabda.artha Atmana: +
AtmA api ca =
na sat na asat.gata: =
yasya Azu tasya tat .
*sv.45 The concept of unity is used to cancel the concept of the many; the concept of self (infinite consciousness) is used to cancel the conceptualisation of unity.
*vlm.45. The meaning of the word "all" is unity (in its collective sense), and the meaning of the word "one" is the unity of the soul; as in the phrase "All is one" it is meant to say that the whole universe is collectively but one soul. (The soul also is neither a positive entity, nor a negative non.entity, but it is as it is known in the spirit. (of the form of ineffable light and delight).
~VA. non.duality is the meaning of all words, Self is the meaning of
the word "non.duality" ("unity"). Although the self is not real nor unreal ..
*AS: This is describing the experiences from
the two prior verses:
One who has realized that there is only one meaning for all diverse things (i.e. everything is just one brahma) and that this one meaning refers to the self, and the self is neither sat nor asat (both these adjectives are applied in different viewpoints see AB for details), he has it (the kaivalya!)
The word गत refers to realization (like अवगत). The literal meaning is one whose self
has reached this stage of understanding (यस्य गतः) his is it (तस्य तत्).
त्रैलोक्य.चेतसाम् अन्तः आलोकः यः प्रकाश.जः ।
trailokya.cetasAm anta: Aloka: ya: prakAza.ja: |
अनुभूतिम् उपारूढः "सः अहम् आत्मा" इति निश्चयः ॥६।५३।४६॥
anubhUtim upArUDha: "sa: aham AtmA" iti nizcaya: ||6|53|46||
.
trailokya.cetasAm anta: x
Aloka: ya: prakAza.ja: |
anubhUtim upArUDha:
"sa: aham AtmA" iti nizcaya:
.
त्रैलोक्य.चेतसाम् अन्तर् Within all those aware of the three worlds आलोकः यः प्रकाश.जः the light which is born of radiance/projection अनुभूतिम् उपारूढः having attained the experience "सः अहम् आत्मा" "This am I, the Self" इति निश्चयः such is the certainty. .46.
*sv.46 The self can neither be conceived of as existence or non.existence, it is what it is.
*vlm.46. He who shines as light within the minds of all persons, and dwells in the inwards consciousness or percipience of every being, is no other than the very soul that dwells within myself also.
#ruh .> #Aruh .> #upAruh .>#upArUDha .mfn.. mounted , ascended ; one who has arrived , approached *R.&c.
त्रैलोक्य.पयसाम् अन्तः तु रस.अनुभवः स्थितः ।
trailokya.payasAm anta: tu rasa.anubhava: sthita: |
गव्यानाम् अब्धिजानाम् च सः अयम् आत्म इति भारत ॥६।५३।४७॥
gavyAnAm abdhijAnAm ca sa: ayam Atma iti bhArata ||6|53|47||
.
trailokya.payasAm anta: tu but within the waters of the three worlds =
rasa.anubhava: sthita: is situate the experience of taste/flavor =
gavyAnAm abdhijAnAm ca sa: ayam Atma iti bhArata .
*sv.47 The inner light that shines as pure experiencing in all beings, that alone is the self which is indicated by the word 'I': this is for certain.
*vlm.47. That which is settled in shape of savour in the waters all over the three worlds. (ie. in the earth, heaven, and underneath the ground); and what gives flavour to the milk, curd and the butter of the bovine kind, and dwells as sapidity in the marine salt and other saline substances, and imparts its sweetness to saccharine articles, the same is this savoury soul, which gives a gust to our lives, and a good taste to all the objects of our enjoyment.
अन्तः सर्व.शरीराणाम् यः सूक्ष्मः अनुभवः स्थितः ।
anta: sarva.zarIrANAm ya: sUkSma: anubhava: sthita: |
मुक्ता~अनुभव.नीयेन सः अयम् आत्मा अस्ति सर्वगः ॥६।५३।४८॥
muktA~anubhava.nIyena sa: ayam AtmA asti sarvaga: ||6|53|48||
.
anta: sarva.zarIrANAm =
ya: sUkSma: anubhava: sthita: +
muktA anubhava.nIyena =
sa: ayam AtmA asti sarvaga: .
*sv.48 The pure experience of taste that exists in all substances in the world is the self. The faculty of experiencing that exists in all creatures, that is the omnipresent self.
*vlm.48. Know your soul to be that percipience, which is situated in the hearts of all corporeal beings, whose rarity eludes our perception of it, and which is quite removed from all perceptibles; and is therefore ubiquitous in every thing and omnipresent every where.
समग्र.पयसाम् अन्तर् यथा घृतम् इव स्थितम् ।
samagra.payasAm antar yathA ghRtam iva sthitam |
तथा सर्व.पदार्थानाम् देहानाम् संस्थितः परः ॥६।५३।४९॥
tathA sarva.padArthAnAm dehAnAm saMsthita: para: ||6|53|49||
.
samagra.payasAm antar =
yathA =
ghRtam iva sthitam =
tathA =
sarva.padArthAnAm dehAnAm =
saMsthita: para: .
*vlm.49. As the butter is inbred in all kinds of milk, and the sap of all sappy substances is inborn in them, so the supreme soul is intrinsical and immanent in every thing.
*sv.49.50 It exists in all even as butter exists in milk.
सर्व.अम्भःनिधि रत्नानाम् स.बाह्याभ्यन्तरे यथा ।
sarva.ambha:nidhi.ratnAnAm sa.bAhyAbhyantare yathA |
तेजः तथा अस्मि देहानाम् अ.संस्थित* इव स्थितः ॥६।५३।५०॥
teja: tathA asmi dehAnAm a.saMsthita* iva sthita: ||6|53|50||
*jd.50
sarva.ambhonidhi.ratnAnAm – of all the jewels in the ocean =
sa.bAhya.abhyantare yathA – as there is inside and out =
tejas – energic Fire / sparkle =
tathA asmi dehAnAm – thus am I of/in bodies =
a.saMsthita: iva sthita: situate as.if not seatet there.
*vlm.50. As all the gems and pearls of the sea, have a lustre inherent in them, and which shines forth both in their inside and outside; so the soul shines in and out of every body without being seated in any part of it, whether in or out or anywhere about it.
*sv.49.50 It exists in all even as butter exists in milk.
यथा कुम्भ सहस्राणाम् स बाह्य.अभ्यन्तरे नभः ।
yathA kumbha.sahasrANAm sa.bAhya.abhyantare nabha: |
जगत्.त्रय शरीरानाम् तथा आत्मा अहम् अवस्थितः ॥६।५३।५१॥
jagat.traya.zarIrAnAm tathA AtmA aham avasthita: ||6|53|51||
*jd.51
yathA kumbha.sahasrANAm as of thousands of pots =
sa.bAhya.abhyantare nabha: outside and in is the spacious sky =
jagat.traya.zarIrAnAm tathA so too, of all the bodies of the Triple World AtmA aham avasthita: the Self is established as "I".
*sv.51 Even as in a collection of a thousand pots there is space within and outside of all the pots, undivided and indivisible, even so the self exists pervading all beings in the three worlds.
*vlm.51. As the air pervades both in the inside and outside of all empty pots, so the spirit of God is diffused in and about all bodies in all the three worlds. (This is the meaning of omnipresence).
मुक्ताफल.शत~ओघानाम् तन्तुः प्रोत.वपुः यथा ।
muktAphala.zata~oghAnAm tantu: prota.vapu: yathA |
तथा अयम् देह.लक्षानाम् स्थित आत्मा अस्ति अ.लक्षितः ॥६।५३।५२॥
tathA ayam deha.lakSAnAm sthita AtmA asti a.lakSita: ||6|53|52||
.
muktAphala.zata~oghAnAm of pearlstring=hundreds.multitude =
tantu: prota.vapu: yathA as a strung.bodies thread =
tathA ayam deha.lakSAnAm sthite thus when this is.so, in the sense of the body =
AtmA asti a.lakSita: .
*sv.52 Even as in a necklace of pearls the connecting thread may remain invisible, even so this self connects all and keeps all together, itself remaining invisible.
*vlm.52. As hundreds of pearls are strung together by a thread in the neckless, so the soul of God extends through and connects these millions of beings, without its being known by any. (This all connecting attribute of God, is known as #sutrAtmA in the vedAnta).
ब्रह्म.आदौ तृण.पर्यन्ते पदार्थ.निकुरम्बके ।
brahma.Adau tRNa.paryante padArtha.nikurambake |
सत्तासामान्यम् एतत् यत् तम् आत्मानम् अजम् विदुः ॥६।५३।५३॥
sattAsAmAnyam etat yat tam AtmAnam ajam vidu: ||6|53|53||
.
brahmA~Adau tRNa.paryante from brahmA to a leaf of grass =
padArtha.nikurambake in all the multitude of things =
sattA.sAmAnyam etat yat this which is the un/common Suchness =
tam AtmAnam ajam vidu: know that as the unborn Self.
*sv.53 That truth or reality is known as the self which pervades all things right from brahma the creator to the blade of grass.
*vlm.53. He who dwells in the hearts of every body in the world, commencing from brahmA to the object grass that grows on the earth; the essence which is common in all of them, is the brahmA the unborn and undying.
तत् ईषत्.स्फुरित.आकारम् ब्रह्म ब्रह्मा एव तिष्ठति ।
tat ISat.sphurita.AkAram brahma brahmA eva tiSThati |
अहन्ता.आदि जगत्ता.आदि क्रमेण भ्रम.कारिणा ॥६।५३।५४॥
ahantA.Adi jagattA.Adi krameNa bhrama.kAriNA ||6|53|54||
.
tat ISat.sphurita.AkAram that formation of a bit of sparkle =
brahma brahmA eva tiSThati is the brahman Immensity sitting as the immense brahmA =
ahantA.Adi as all.sorts.of "I"ness =
jagattA.Adi all.sorts.of "world"ness =
krameNa bhrama.kAriNA .
*sv.54 In that brahman there is a little manifestation which is also brahman: and that is known here as the I.am.ness and the world on account of ignorance and delusion.
*vlm.54. brahmá is a slightly developed form of brahma, and resides in the spirit of the great brahma, and the same dwelling in us, makes us conceive of our egoism by mistake of the true Ego.
आत्मा एव इदम् जगत्.रूपम् हन्यते हन्ति वा अत्र किम् ।
AtmA eva idam jagat.rUpam hanyate hanti vA atra kim |
शुभ.अशुभैः जगत् दुःखैः किम् अस्य, अर्जुन, लिप्यते ॥६।५३।५५॥
zubha.azubhai: jagat du:khai: kim asya, arjuna, lipyate ||6|53|55||
.
AtmA eva idam jagat.rUpam
hanyate hanti vA atra kim |
zubha.azubhai: jagat du:khai:
kim asya, arjuna, lipyate
.
आत्मा.एव इदम् जगद्.रूपम् This world is only a form of Self. हन्यते हन्ति वा अत्र किम् Who kills or gets.killed here? शुभ.अ.शुभैः जगत्.दुःखैः With the auspicious.inauspicious / good.evil, with the sorrows of the world किम् अस्य अर्जुन लिप्यते just whose, *arjuna, bear a taint? #>lip especially connotes "painting"—the body of a person (smearing with oils), or a picture on the wall. See CGl. .55.
*vlm.55. The divine soul being manifest in the form of the world, say what can it be that destroys or is destroyed in it; and tell me, *arjunA, what can it be that is subject to or involved in pleasure or pain.
*sv.55.56 When all this is but the one self, O *arjuna, what is the meaning of expressions like 'This is killed' and 'He kills' as alsa: agood', 'not good', 'unhappiness' etc.?
प्रतिबिम्बेषु इव आदर्श.समम् साक्षिवत् आस्थितम् ।
pratibimbeSu iva Adarza.samam sAkSivat Asthitam |
नश्यत्सु न विनश्यन्तम् यः पश्यति स* पश्यति ॥६।५३।५६॥
nazyatsu na vinazyantam ya: pazyati sa* pazyati ||6|53|56||
.
pratibimbeSu iva x
Adarza.samam sAkSivat Asthitam |
nazyatsu na vinazyantam
ya: pazyati sa* pazyati
.
*jd.56 pratibimbeSu iva as with reflections = nazyatsu disappearing = na vinazyantam not disappearing = Adarza.samam mirror.same = sAkSi.vad Asthitam seated as the witness = ya: pazyati sa* pazyati who sees he sees.
*vlm.56. The divine soul is as a large mirror, showing the images of things upon its surface, like reflections on the glass; and tho these reflexions disappear and vanish in time, yet the mirror of the soul is never destroyed, but looks as it looked before.
*sv.55.56 When all this is but the one self, O *arjuna, what is the meaning of expressions like 'This is killed' and 'He kills' as alsa: agood', 'not good', 'unhappiness' etc.? He who knows that the self is the witness of all these changes and that the self is unchanged and unaffected by these changes, he knows the truth.
While a reflection vanishes,
the mirror does not disappear:
it is the constant witness, which
sees everything one sees.
*jd.56 pratibimbeSu iva as with reflections = nazyatsu disappearing = na vinazyantam not disappearing = Adarza.samam mirror.same = sAkSi.vad Asthitam seated as the witness = ya: pazyati sa* pazyati who sees he sees.
इदम् च अहम् इदम् न इति इति इदम् कथ्यते मया ।
idam ca aham idam na iti iti idam kathyate mayA |
एवम् आत्मा अस्मि सर्व.आत्मा माम् एवम् विद्धि, पाण्डव ॥६।५३।५७॥
evam AtmA asmi sarva.AtmA mAm evam viddhi, pANDava ||6|53|57||
.
idam ca aham idam na iti
iti idam kathyate mayA =
evam AtmA asmi
sarva.AtmA mAm evam viddhi
pANDava .
*sv.57.Though I use expressions suggestive of diversity, the reality is non.dual.
*vlm.57. When I say I am this and not the other (of my many reflexions in a prismatic glass, or of my many images in many pots of water), I am quite wrong and inconsistent with myself; so is it to say, that the human soul is the spirit or image of God, and not that of any other being, when the self.same Divine spirit is present and immanent in all. (The catholic spirit of the Hindu religion, views all beings to partake of the Divine spirit, which is in all as in a prismatic glass) ·
इमाः सर्वाः प्रवर्तते सर्ग.प्रलय.विक्रियाः ।
imA: sarvA: pravartate sarga.pralaya.vikriyA: |
आत्मनि अहम्ता.चित्त.स्थः पयः स्पन्दा* इव अम्बुधौ ॥६।५३।५८॥
Atmani ahamtA.citta.stha: paya: spandA* iva ambudhau ||6|53|58||
.
imA: sarvA: pravartate
sarga.pralaya.vikriyA: |
Atmani ahamtA.citta.stha:
paya: spandA* iva ambudhau
.
*vlm.58. The revolutions of creation, sustentation and final dessolution, take place in an unvaried and unceasing course in the spirit of God, and so the feelings on surface of the waters of the sea. (Egoistic feelings rising from the boistrous mind, subside in the calmness of the soul).
*sv.58.59 All these comings and goings, creation and dissolution, are non.different from the self. The self is the very nature of the totality of existence, even as hardness is the characteristic of a rock and liquidity the nature of waves.
यथा उपलत्वम् शैलानाम् दारुत्वम् च महीरुहाम् ।
yathA upalatvam zailAnAm dArutvam ca mahIruhAm |
तरङ्गाणाम् जलत्वम् च पदार्थानाम् तथा आत्मता ॥६।५३।५९॥
taraGgANAm jalatvam ca padArthAnAm tathA AtmatA ||6|53|59||
.
yathA upalatvam zailAnAm as rockiness of stones =
dArutvam ca mahI.ruhAm woodiness of earth.growing trees =
taraGgANAm jalatvam ca waterness of waves =
padArthAnAm tathA AtmatA thus is the Selfness of things
.
*vlm.59. As the stone is the constituent essence of rocks, the wood of trees and the water of waves; so is the soul the constituent element of all existence.
*sv.58.59 All these comings and goings, creation and dissolution, are non.different from the self. The self is the very nature of the totality of existence, even as hardness is the characteristic of a rock and liquidity the nature of waves.
सर्व.भूत.स्थम् आत्मानम् सर्व.भूतानि च आत्मनि ।
sarva.bhUta.stham AtmAnam sarva.bhUtAni ca Atmani |
यः पश्यति तथा आत्मानम् अ.कर्तारम् स* पश्यति ॥६।५३।६०॥
ya: pazyati tathA AtmAnam a.kartAram sa* pazyati ||6|53|60||
.
*jd.50 sarva.bhUta.stham AtmAnam – settled in all beings as self =
sarva.bhUtAni ca Atmani – and all beings in self =
ya: pazyati tathA AtmAnam – who sees thus self =
a.kartAram sa* pazyati – a nonDoer he sees.
*sv.60 He who sees the self in all and all in the self and he who sees that the self is non.doer (being non.dual), he sees the truth.
*vlm.60 He who sees the soul (as inherent in all substances, and every substance (to be contained) in the soul; and views both as the component of one another, sees the uncreating God as the reflector and reflexion of Himself.
नाना.आकार.विकारेषु तरङ्गेषु यथा पयः ।
nAnA.AkAra.vikAreSu taraGgeSu yathA paya: |
कटक.आदिषु वा हेम भूतेषु आत्मा तथा अर्जुन ॥६।५३।६१॥
kaTaka.AdiSu vA hema bhUteSu AtmA tathA arjuna ||6|53|61||
.
nAnA.AkAra.vikAreSu taraGgeSu yathA paya: kaTaka.AdiSu vA hema
bhUteSu AtmA tathA arjuna
.
*jd.61 नाना.आकार.विकारेषु
in transformations to various embodiments,
तरङ्गेषु यथा पयः
as.like water in waves,
कटक.आदिषु वा हेम
or gold in jewel.ry
भूतेषु आत्मा तथा.अर्जुन
thus is the soul in the beings, arjuna
.
*vlm.61. Know *arjuna, the soul to be the integrant part of every thing, and the constituent element of the different forms and changes of things; as the water is of the waves, and the gold is of jeweleries, (The spirit of God is believed as the material cause of all).
*sv.61.63 Just as gold is the reality in all the ornaments made of gold, whatever be their shape and size; just as water is the reality in all the waves and ripples on the ocean, whatever be their shape or size, even so the supreme self or the infinite consciousness alone is the reality in what appears to be a world of diverse creatures.
नाना.तरङ्ग.वृन्दानि यथा लोलानि वारिणि ।
nAnA.taraGga.vRndAni yathA lolAni vAriNi |
कटक.आदीनि वा हेम्नि भूतानि एवम् परात्मनि ॥६।५३।६२॥
kaTaka.AdIni vA hemni bhUtAni evam parAtmani ||6|53|62||
.
nAnA.taraGga.vRndAni yathA lolAni vAriNi kaTaka.AdIni vA hemni bhUtAni evam parAtmani
.
nAnA.taraGga.vRndAni
varying waves in crowds =
yathA lolAni vAriNi – as the waters play =
kaTaka.AdIni vA hemni or bracelets in the gold =
bhUtAny evam parAtmani – beings are so in a higher self
.
*vlm.62. As the boisterous waves are let loose in the waters, and the jewels are made of gold; so are all things existent in and composed of the spirit of Got
*sv.61.63 Just as gold is the reality in all the ornaments made of gold, whatever be their shape and size; just as water is the reality in all the waves and ripples on the ocean, whatever be their shape or size, even so the supreme self or the infinite consciousness alone is the reality in what appears to be a world of diverse creatures.
पदार्थ.जातम् भूतिनि बृहत् ब्रह्म च, भारत ।
padArtha.jAtam bhUtini bRhat brahma ca, bhArata |
एकम् एव अखिलम् विद्धि पृथक्त्वम् न मनाक्.अपि ॥६।५३।६३॥
ekam eva akhilam viddhi pRthaktvam na manAk.api ||6|53|63||
.
padArtha.jAtam bhUtini bRhad brahma ca bhArata ekam eva akhilam viddhi pRthaktvam na manAk api
.
*vlm.63. All material beings of every species, are forms of the Great brahmA himself; know this one as all, and there is nothing apart or distinct from him.
*sv.61.63 Just as gold is the reality in all the ornaments made of gold, whatever be their shape and size; just as water is the reality in all the waves and ripples on the ocean, whatever be their shape or size, even so the supreme self or the infinite consciousness alone is the reality in what appears to be a world of diverse creatures.
किम् तत् भाव.विकाराणाम् गम्यम् अस्ति जगत्.त्रये ।
kim tat bhAva.vikArANAm gamyam asti jagat.traye |
क्व ते वा अपि जगत् किम् वा किम् मुधा परिमुह्यसि ॥६।५३।६४॥
kva te vA api jagat kim vA kim mudhA parimuhyasi ||6|53|64||
.
kim tat bhAva.vikArANAm how are those transformations of state =
gamyam asti jagat.traye +
kva te vA api jagat kim vA even this world, where is it for you? and what? =
kim mudhA parimuhyasi why are you foolishly deluded? =
*sv.64 Why then do you vainly grieve? What is there in all these changing phenomena that your heart should be devoted to?
*vlm.64. How can there be an independent existence, or voluntary change of anything in the world; where can they or the world be, except in the essence and omnipresence of God, and wherefore do you think of them in vain?
इति श्रुत्वा अभयम् तु अन्तर् भावयित्वा सु.निश्चितम् ।
iti zrutvA abhayam tu antar bhAvayitvA su.nizcitam |
जीवन्मुक्ताः चरन्ति इह सन्तः सम.रस.आशयाः ॥६।५३।६५॥
jIvanmuktA: caranti iha santa: sama.rasa.AzayA: ||6|53|65||
.
iti zrutvA abhayam tu
but having heard this fearlessly
antar bhAvayitvA su.nizcitam having imagined it as certainty +
jIvanmuktA: caranti iha the Living.jIvas proceed here =
santa: sama.rasa.AzayA: being at rest in affected sameness.
*sv.65 Thus questioning themselves, the liberated ones roam this world in total freedom and in perfect equilibrium.
*vlm.65. By knowing all this as I have told you, the saints live fearless in this world by reflecting on the supreme Being in themselves; they move about as liberated in their lifetime, with the equanimity of their souls.
निर्मान.मोहा* जित.सङ्ग.दोषा*
nirmAna.mohA* jita.saGga.doSA*
अध्यात्म.नित्याविनिवृत्त.कामाः ।
adhyAtma.nityAvinivRtta.kAmA: |
द्वन्द्वैः विमुक्ताः सुख.दुःख.संज्ञैः
dvandvai: vimuktA: sukha.du:kha.saMjJai:
गच्छन्ति अमूढाः पदम् अव्ययम् तत् ॥६।५३।६६॥
gacchanti amUDhA: padam avyayam tat ||6|53|66||
.
nirmAna.mohA: =
jita.saGga.doSA: . =
adhyAtma.nityAvinivRtta.kAmA: +
dvandvai: vimuktA: sukha.du:kha.saMjJai:
gacchanti amUDhA: padam avyayam tat .
.
*sv.66 Their desires having turned back on themselves (desires), their delusion having been shed, unattached to anything but firmly established in self.knowledge, freed from all sense of duality known as happiness and unhappiness, the sages reach the supreme state.
*vlm.66. The enlightened saints attain to their imperishable states, by being invincible to the errors of fiction, and unsubdued by the evils of worldly attachment; they remain always in their spiritual and holy states, by being freed from temporal desires, and the conflicts of jarring passions, doubts and dualities.
@@@
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahamkAra:
माया.इति.आदि अभिधम् तत:॥
mAyA.iti.Adi abhidham tata:||
y3067.021/FM.3.67.21
+++
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
FM6054 ON SELF.WISDOM 2.SP23.24 .z38
https://www.dropbox.com/s/s0t3eszwu9xre95/fm6054%202.sp23..24%20On%20Self.Wisdom%20.z38.docx?dl=0
FM.6.54 ON SELF.WISDOM 2.SP23.24
+++
DN6053 THE TWO FORMS OF VISHNU 2.SP20.22
ईश्वर* उवाच ।
Izvara: uvAca |
अर्जुन, त्वम् न हन्ता त्वम् अभिमानम् अलम् त्यज ।
arjuna tvam na hantA tvam abhimAnam alam tyaja |
जरा.मरण.निर्मुक्तः स्वयम् आत्मा असि शाश्वतः ॥६।५३।१॥
jarA.maraNa.nirmukta: svayam AtmA asi zAzvata: ||6|53|1||
यस्य न अहम्.कृतः भावः बुद्धिः यस्य न लिप्यते ।
yasya na aham.kRta: bhAva: buddhi: yasya na lipyate |
हत्वा अपि स* इमान् लोकान् न हन्ति न निबध्यते ॥६।५३।२॥
hatvA api sa* imAn lokAn na hanti na nibadhyate ||6|53|2||
या एव संजायते संवित् अन्तः सा एव अनुभूयते ।
yA eva saMjAyate saMvit anta: sA eva anubhUyate |
अयम् सः अहम् इदम् तत् म इति अन्तः संविदम् त्यज ॥६।५३।३॥
ayam sa: aham idam tat ma iti anta: saMvidam tyaja ||6|53|3||
अनया एव च युक्तः अस्मि नष्टः अस्मि इति च भारत ।
anayA eva ca yukta: asmi naSTa: asmi iti ca bhArata |
अभितः सुख.दुःखाभ्याम् अवशः परितप्यसे ॥६।५३।४॥
abhita: sukha.du:khAbhyAm avaza: paritapyase ||6|53|4||
स्व.आत्म.अंशैः क्रियमाणानि गुणैः कर्माणि भागशः ।
sva.Atma.aMzai: kriyamANAni guNai: karmANi bhAgaza: |
अहम्.कार.विमूढ=आत्मा कर्ता अहम् इति मन्यते ॥६।५३।५॥
aham.kAra.vimUDha=AtmA kartA aham iti manyate ||6|53|5||
चक्षुः पश्यतु कर्णः च शृणोतु त्वक् स्पृशतु इदम् ।
cakSu: pazyatu karNa: ca zRNotu tvak spRzatu idam |
रसना च रसम् यातु का अत्र कः अहम् इति स्थितिः ॥६।५३।६॥
rasanA ca rasam yAtu kA atra ka: aham iti sthiti: ||6|53|6||
कलना.कर्मणि रते मनसि अपि महात्मनः ।
kalanA.karmaNi rate manasi api mahAtmana: |
न कश्चित् अत्र अहम् इति क्लेश भागे क* एव ते ॥६।५३।७॥
na kazcit atra aham iti kleza.bhAge ka* eva te ||6|53|7||
बहुभि: समवायेन यत् कृतम् तत्र, भारत ।
bahubhi: samavAyena yat kRtam tatra, bhArata |
एको ऽभिमान.दु:खेन हासाय एव हि गृह्यते ।५३।८॥
eka: abhimAna.du:khena hAsAya eva hi gRhyate ||6|53|8||
कायेन मनसा बुद्ध्या केवलैः इन्द्रियैः अपि ।
kAyena manasA buddhyA kevalai: indriyai: api |
योगिनः कर्म कुर्वन्ति सङ्गम् त्यक्त्वा आत्म शुद्धये ॥६।५३।९॥
yogina: karma kurvanti saGgam tyaktvA Atma.zuddhaye ||6|53|9||
अहन्त.विष.चूर्णेन येषाम् कायो न मारितः ।
ahanta.viSa.cUrNena yeSAm kAyo na mArita: |
कुर्वन्तः अपि हरन्तः अपि न.च ते निर्विषूचिकाः ॥६।५३।१०॥
kurvanta: api haranta: api na.ca te nirviSUcikA: ||6|53|10||
न क्वचित् राजते कायः ममता.मेध्य.दूषितः ।
na kvacit rAjate kAya: mamatA.medhya.dUSita: |
प्राज्ञः अपि अति.बहु.ज्ञः अपि दुः.शीला* इव मानवः ॥६।५३।११॥
prAjJa: api ati.bahu.jJa: api du:.zIlA* iva mAnava: ||6|53|11||
निर्.ममः निर्.अहम्कारः सम=दुःख.सुखः क्षमी ।
nir.mama: nir.ahamkAra: sama=du:kha.sukha: kSamI |
यः स* कार्यम् अ.कार्यम् वा कुर्वन् अपि न लिप्यते ॥६।५३।१२॥
ya: sa* kAryam a.kAryam vA kurvan api na lipyate ||6|53|12||
इदम् च ते, पाण्डु.सुत, स्व.कर्म क्षात्रम् उत्तमम् ।
idam ca te, pANDu.suta, sva.karma kSAtram uttamam |
अपि क्रूरम् अति.श्रेयः सुखाय एव उदयाय च ॥६।५३।१३॥
api krUram ati.zreya: sukhAya eva udayAya ca ||6|53|13||
अपि कुत्सितम् अपि अन्यत् अपि अधर्मम् अक्रमम् ।
api kutsitam api anyat api adharmam akramam |
श्रेष्टम् ते स्वम् यथा कर्म तथा इह अमृतवान् भव ॥६।५३।१४॥
zreSTam te svam yathA karma tathA iha amRtavAn bhava ||6|53|14||
मूर्खस्य अपि स्व.कर्म एव श्रेयसे किम्.उ सन्मतेः ।
mUrkhasya api sva.karma eva zreyase kim.u sanmate: |
मतिः गलत् अहम्कारा पतिता अपि न लिप्यते ॥६।५३।१५॥
mati: galat ahamkArA patitA api na lipyate ||6|53|15||
योग.स्थः कुरु कर्माणि सङ्गम् त्यक्त्वा, धनंजय ।
yoga.stha: kuru karmANi saGgam tyaktvA, dhanaMjaya |
निःसङ्गः त्वम् यथा.प्राप्त=कर्मवान् न निबध्यते ॥६।५३।१६॥
ni:saGga: tvam yathA.prApta=karmavAn na nibadhyate ||6|53|16||
शान्त.ब्रह्म.वपुः भूत्वा कर्म ब्रह्म.मयम् कुरु ।
zAnta.brahma.vapu: bhUtvA karma brahma.mayam kuru |
ब्रह्म.अर्पण.समाचारः ब्रह्म एव भवसि क्षणात् ॥६।५३।१७॥
brahma.arpaNa.samAcAra: brahma eva bhavasi kSaNAt ||6|53|17||
ईश्वर.अर्पित=सर्व.अर्थ* ईश्वर.आत्मा निरामयः ।
Izvara.arpita=sarva.artha* Izvara.AtmA nirAmaya: |
ईश्वरः सर्व.भूतात्मा भव भूषित.भूतलः ॥६।५३।१८॥
Izvara: sarva.bhUtAtmA bhava bhUSita.bhUtala: ||6|53|18||
संन्यस्त.सर्व.संकल्पः समः शान्त.मना मुनिः ।
saMnyasta.sarva.saMkalpa: sama: zAnta.manA muni: |
संन्यास.योग.युक्त.आत्मा कुर्वन् मुक्त.मतिर् भव ॥६।५३।१९॥
saMnyAsa.yoga.yukta.AtmA kurvan mukta.matir bhava ||6|53|19||
अर्जुन उवाच ।
arjuna* uvAca |
सङ्ग.त्यागस्य भगवान् तथा ब्रह्म.अर्पणस्य च ।
saGga.tyAgasya bhagavAn tathA brahma.arpaNasya ca |
ईश्वर.अर्पण.रूपस्य संन्यासस्य च सर्वशः ॥६।५३।२०॥
Izvara.arpaNa.rUpasya saMnyAsasya ca sarvaza: ||6|53|20||
तथा ज्ञानस्य योगस्य विभागः कीदृशः, प्रभो ।
tathA jJAnasya yogasya vibhAga: kIdRza:, prabho |
क्रमेण कथय एतत् मे महा.मोह.निवृत्तये ॥६।५३।२१॥
krameNa kathaya etat me mahA.moha.nivRttaye ||6|53|21||
भगवान् उवाच ।
bhagavAn uvAca |
सर्व.संकल्प.संशान्तौ प्रशान्त=घन.वासनम् ।
sarva.saMkalpa.saMzAntau prazAnta=ghana.vAsanam |
न किंचित् भावना~आकारम् यत् तत् ब्रह्म परम् विदुः ॥६।५३।२२॥
na kiMcit bhAvanA~AkAram yat tat brahma param vidu: ||6|53|22||
तत् उद्योगम् विदुः ज्ञानम् योगम् च कृत बुद्धयः ।
tat udyogam vidu: jJAnam yogam ca kRta.buddhaya: |
ब्रह्म सर्वम् जगत् इदम् च इति ब्रह्म.अर्पणम् विदुः ॥६।५३।२३॥
brahma sarvam jagat idam ca iti brahma.arpaNam vidu: ||6|53|23||
अन्तःशून्यम् बहिःशून्यम् पाषाण.हृदय.उपमम् ।
anta:zUnyam bahi:zUnyam pASANa.hRdaya.upamam |
शान्तम् आकाश.कोश.अच्छम् न दृश्यम् न दृशः परम् ॥६।५३।२४॥
zAntam AkAza.koza.accham na dRzyam na dRza: param ||6|53|24||
तत* ईषत् यत् उत्थानम् ईषत् अन्यतया उदितम् ।
tata* ISat yat utthAnam ISat anyatayA uditam |
स* जगत्.प्रतिभासः अयम् आकाशम् इव शून्यता ॥६।५३।२५॥
sa* jagat.pratibhAsa: ayam AkAzam iva zUnyatA ||6|53|25||
भावः अहम् इति कः अपि एष* प्रत्येकम् उदितः चितेः ।
bhAva: aham iti ka: api eSa* pratyekam udita: cite: |
कोटि.कोटि.अंश=कलितः क* इव एनम् प्रतिग्रहः ॥६।५३।२६॥
koTi.koTi.aMza=kalita: ka* iva enam pratigraha: ||6|53|26||
अ=पृथक्.भूत* एव एषः पृथक्.भूत* इव स्थितः ।
a=pRthak.bhUta* eva eSa: pRthak.bhUta* iva sthita: |
पृथक्त्वम् हि न पर्यन्त* न अहम् इति अवगच्छति ॥६।५३।२७॥
pRthaktvam hi na paryanta* na aham iti avagacchati ||6|53|27||
यथा इह अहम् तथा इह अस्ति घट.आदिका अपि मर्कटः ।
yathA iha aham tathA iha asti ghaTa.AdikA api markaTa: |
स्वम् ईहा एवम् तथा अम्भोधिः किम् अहम्ताम् प्रति ग्रहः ॥६।५३।२८॥
svam IhA evam tathA ambhodhi: kim ahamtAm prati graha: ||6|53|28||
विकल्प.भेदे स्फुरते संवित्.सार.मय=आत्मनि ।
vikalpa.bhede sphurate saMvit.sAra.maya=Atmani |
वैचित्र्येण विचित्रे अपि किम् एकत्वे अपि नो* ग्रहः ॥६।५३।२९॥
vaicitryeNa vicitre api kim ekatve api no* graha: ||6|53|29||
इति ज्ञात.विभागस्य बुद्धौ तस्य परिक्षयः ।
iti jJAta.vibhAgasya buddhau tasya parikSaya: |
कर्मणाम् यः फल.त्यागः तम् संन्यासम् विदुः बुधाः ॥६।५३।३०॥
karmaNAm ya: phala.tyAga: tam saMnyAsam vidu: budhA: ||6|53|30||
त्यागः संकल्प.जालानाम् अ.संसङ्गः स* कथ्यते ।
tyAga: saMkalpa.jAlAnAm a.saMsaGga: sa* kathyate |
समस्त.कलना.जालस्य ईश्वरत्व~एक.भावना ॥६।५३।३१॥
samasta.kalanA.jAlasya Izvaratva~eka.bhAvanA ||6|53|31||
गलित.द्वैत.निर्भासम् एतत् एव ईश्वर.अर्पणम् ।
galita.dvaita.nirbhAsam etat eva Izvara.arpaNam |
अ=बोध.वशतः भेदः नाम्ना एव एषाम् चित्.आत्मनि ॥६।५३।३२॥
a=bodha.vazata: bheda: nAmnA eva eSAm cit.Atmani ||6|53|32||
बोध.आत्मा किल शब्दार्थः जगत् एकम् न संशयः ।
bodha.AtmA kila zabdArtha: jagat ekam na saMzaya: |
अहम् आशा जगत् अहम् स्वम् अहम् कर्म वा अपि अहम् ॥६।५३।३३॥
aham AzA jagat aham svam aham karma vA api aham ||6|53|33||
कालः अहम् अहम् अद्वैतम् द्वैतम् च अहम् अहम् जगत् ।
kAla: aham aham advaitam dvaitam ca aham aham jagat |
मत्.मना भव मत्.भक्तः मत्.याजी माम् नमस्कुरु ।
mat.manA bhava mat.bhakta: mat.yAjI mAm namaskuru |
माम इव एष्यसि युक्त्वा एवम् आत्मानम् मत्.परायणः ॥६।५३।३४॥
mAma iva eSyasi yuktvA evam AtmAnam mat.parAyaNa: ||6|53|34||
अर्जुन उवाच ।
arjuna* uvAca |
द्वे रूपे तव, देवेश, परम् च अपरम् एव च ।
dve rUpe tava, deva.Iza, param ca aparam eva ca |
कीदृशम् तत् कदा रूपम् तिष्ठाम्य् आश्रित्य सिद्धये ॥६।५३।३५॥
kIdRzam tat kadA rUpam tiSThAmi Azritya siddhaye ||6|53|35||
सामान्यम् परमम् च एव द्वे रूपे विद्धि मे, अनघ ।
sAmAnyam paramam ca eva dve rUpe viddhi me, anagha |
पाणि.आदि=युक्तम् सामान्यम् शङ्ख.चक्र.गदा.धरम् ॥६।५३।३६॥
pANi.Adi=yuktam sAmAnyam zaGkha.cakra.gadA.dharam ||6|53|36||
परम् रूपम् अन्.आदि.अन्तम् यत् मम एकम् अनामयम् ।
param rUpam an.Adi.antam yat mama ekam anAmayam |
ब्रह्मात्म.परमात्म.आदि.सब्देन एतत् उदीर्यते ॥६।५३।३७॥
brahmAtma.paramAtma.Adi.sabdena etat udIryate ||6|53|37||
यावत् अ.प्रतिबुद्धः त्वम् अन्.आत्म.ज्ञतया स्थितः ।
yAvat a.pratibuddha: tvam an.Atma.jJatayA sthita: |
संवित्~चतुर्.भुज.आकार.देव.पूजापरः भव ॥६।५३।३८॥
saMvit~catur.bhuja.AkAra.deva.pUjApara: bhava ||6|53|38||
तत्.क्रमात् सम्.प्रबुद्धः त्वम् ततः ज्ञास्यति तत्.परम् ।
tat.kramAt sam.prabuddha: tvam tata: jJAsyati tat.param |
मम.रूपम् अन्.आदि.अन्तम् येन भूयः न जायते ॥६।५३।३९॥
mama.rUpam an.Adi.antam yena bhUya: na jAyate ||6|53|39||
यदि वा वेद्य.विज्ञातः भावः तत्, अरि.मर्दन ।
yadi vA vedya.vijJAta: bhAva: tat, ari.mardana |
तत् मम आत्मानम् आत्मानम् आत्मनः च आशु संश्रय ॥६।५३।४०॥
tat mama AtmAnam AtmAnam Atmana: ca Azu saMzraya ||6|53|40||
इदम् च अहम् इदम् च अहम् इति यत् प्रवदामि अहम् ।
idam ca aham idam ca aham iti yat pravadAmi aham |
तत् एतत् आत्म.तत्त्वम् तु तुभ्यम् हि उपदिशामि अहम् ॥६।५३।४१॥
tat etat Atma.tattvam tu tubhyam hi upadizAmi aham ||6|53|41||
मन्ये साधु.विबुद्धः असि पदे विश्रान्तवान् असि ।
manye sAdhu.vibuddha: asi pade vizrAntavAn asi |
संकल्पैः अवमुक्तः असि सत्य~एक=आत्म.मयः भव ॥६।५३।४२॥
saMkalpai: avamukta: asi satya~eka=Atma.maya: bhava ||6|53|42||
सर्व.भूत.स्थम् आत्मानम् सर्व.भूतानि च आत्मनि ।
sarva.bhUta.stham AtmAnam sarva.bhUtAni ca Atmani |
पश्य त्वम् योग.युक्त~आत्मा सर्वत्र सम.दर्शनः ॥६।५३।४३॥
pazya tvam yoga.yukta~AtmA sarvatra sama.darzana: ||6|53|43||
सर्व.भूत.स्थम् आत्मानम् भजति एकत्वम् आत्मनः ।
sarva.bhUta.stham AtmAnam bhajati ekatvam Atmana: |
सर्वथा वर्तमनः अपि न स* भूयः अभिजायते ॥६।५३।४४॥
sarvathA vartamana: api na sa* bhUya: abhijAyate ||6|53|44||
एकत्वम् सर्व.शब्द.अर्थ* एक.शब्द.अर्थ आत्मनः ।
ekatvam sarva.zabda.artha* eka.zabda.artha Atmana: |
आत्मा अपि च न सत् न असत् गतः यस्य आशु तस्य तत् ॥६।५३।४५॥
AtmA api ca na sat na asat gata: yasya Azu tasya tat ||6|53|45||
त्रैलोक्य.चेतसाम् अन्तः आलोकः यः प्रकाश.जः ।
trailokya.cetasAm anta: Aloka: ya: prakAza.ja: |
अनुभूतिम् उपारूढः "सः अहम् आत्मा" इति निश्चयः ॥६।५३।४६॥
anubhUtim upArUDha: "sa: aham AtmA" iti nizcaya: ||6|53|46||
त्रैलोक्य.पयसाम् अन्तः तु रस.अनुभवः स्थितः ।
trailokya.payasAm anta: tu rasa.anubhava: sthita: |
गव्यानाम् अब्धिजानाम् च सः अयम् आत्म इति भारत ॥६।५३।४७॥
gavyAnAm abdhijAnAm ca sa: ayam Atma iti bhArata ||6|53|47||
अन्तः सर्व.शरीराणाम् यः सूक्ष्मः अनुभवः स्थितः ।
anta: sarva.zarIrANAm ya: sUkSma: anubhava: sthita: |
मुक्ता~अनुभव.नीयेन सः अयम् आत्मा अस्ति सर्वगः ॥६।५३।४८॥
muktA~anubhava.nIyena sa: ayam AtmA asti sarvaga: ||6|53|48||
समग्र.पयसाम् अन्तर् यथा घृतम् इव स्थितम् ।
samagra.payasAm antar yathA ghRtam iva sthitam |
तथा सर्व.पदार्थानाम् देहानाम् संस्थितः परः ॥६।५३।४९॥
tathA sarva.padArthAnAm dehAnAm saMsthita: para: ||6|53|49||
सर्व.अम्भःनिधि रत्नानाम् स.बाह्याभ्यन्तरे यथा ।
sarva.ambha:nidhi.ratnAnAm sa.bAhyAbhyantare yathA |
तेजः तथा अस्मि देहानाम् अ.संस्थित* इव स्थितः ॥६।५३।५०॥
teja: tathA asmi dehAnAm a.saMsthita* iva sthita: ||6|53|50||
यथा कुम्भ सहस्राणाम् स बाह्य.अभ्यन्तरे नभः ।
yathA kumbha.sahasrANAm sa.bAhya.abhyantare nabha: |
जगत्.त्रय शरीरानाम् तथा आत्मा अहम् अवस्थितः ॥६।५३।५१॥
jagat.traya.zarIrAnAm tathA AtmA aham avasthita: ||6|53|51||
मुक्ताफल.शत~ओघानाम् तन्तुः प्रोत.वपुः यथा ।
muktAphala.zata~oghAnAm tantu: prota.vapu: yathA |
तथा अयम् देह.लक्षानाम् स्थित आत्मा अस्ति अ.लक्षितः ॥६।५३।५२॥
tathA ayam deha.lakSAnAm sthita AtmA asti a.lakSita: ||6|53|52||
ब्रह्म.आदौ तृण.पर्यन्ते पदार्थ.निकुरम्बके ।
brahma.Adau tRNa.paryante padArtha.nikurambake |
सत्तासामान्यम् एतत् यत् तम् आत्मानम् अजम् विदुः ॥६।५३।५३॥
sattAsAmAnyam etat yat tam AtmAnam ajam vidu: ||6|53|53||
तत् ईषत्.स्फुरित.आकारम् ब्रह्म ब्रह्मा एव तिष्ठति ।
tat ISat.sphurita.AkAram brahma brahmA eva tiSThati |
अहन्ता.आदि जगत्ता.आदि क्रमेण भ्रम.कारिणा ॥६।५३।५४॥
ahantA.Adi jagattA.Adi krameNa bhrama.kAriNA ||6|53|54||
आत्मा एव इदम् जगत्.रूपम् हन्यते हन्ति वा अत्र किम् ।
AtmA eva idam jagat.rUpam hanyate hanti vA atra kim |
शुभ.अशुभैः जगत् दुःखैः किम् अस्य, अर्जुन, लिप्यते ॥६।५३।५५॥
zubha.azubhai: jagat du:khai: kim asya, arjuna, lipyate ||6|53|55||
प्रतिबिम्बेषु इव आदर्श.समम् साक्षिवत् आस्थितम् ।
pratibimbeSu iva Adarza.samam sAkSivat Asthitam |
नश्यत्सु न विनश्यन्तम् यः पश्यति स* पश्यति ॥६।५३।५६॥
nazyatsu na vinazyantam ya: pazyati sa* pazyati ||6|53|56||
इदम् च अहम् इदम् न इति इति इदम् कथ्यते मया ।
idam ca aham idam na iti iti idam kathyate mayA |
एवम् आत्मा अस्मि सर्व.आत्मा माम् एवम् विद्धि, पाण्डव ॥६।५३।५७॥
evam AtmA asmi sarva.AtmA mAm evam viddhi, pANDava ||6|53|57||
इमाः सर्वाः प्रवर्तते सर्ग.प्रलय.विक्रियाः ।
imA: sarvA: pravartate sarga.pralaya.vikriyA: |
आत्मनि अहम्ता.चित्त.स्थः पयः स्पन्दा* इव अम्बुधौ ॥६।५३।५८॥
Atmani ahamtA.citta.stha: paya: spandA* iva ambudhau ||6|53|58||
यथा उपलत्वम् शैलानाम् दारुत्वम् च महीरुहाम् ।
yathA upalatvam zailAnAm dArutvam ca mahIruhAm |
तरङ्गाणाम् जलत्वम् च पदार्थानाम् तथा आत्मता ॥६।५३।५९॥
taraGgANAm jalatvam ca padArthAnAm tathA AtmatA ||6|53|59||
सर्व.भूत.स्थम् आत्मानम् सर्व.भूतानि च आत्मनि ।
sarva.bhUta.stham AtmAnam sarva.bhUtAni ca Atmani |
यः पश्यति तथा आत्मानम् अ.कर्तारम् स* पश्यति ॥६।५३।६०॥
ya: pazyati tathA AtmAnam a.kartAram sa* pazyati ||6|53|60||
नाना.आकार.विकारेषु तरङ्गेषु यथा पयः ।
nAnA.AkAra.vikAreSu taraGgeSu yathA paya: |
कटक.आदिषु वा हेम भूतेषु आत्मा तथा अर्जुन ॥६।५३।६१॥
kaTaka.AdiSu vA hema bhUteSu AtmA tathA arjuna ||6|53|61||
नाना.तरङ्ग.वृन्दानि यथा लोलानि वारिणि ।
nAnA.taraGga.vRndAni yathA lolAni vAriNi |
कटक.आदीनि वा हेम्नि भूतानि एवम् परात्मनि ॥६।५३।६२॥
kaTaka.AdIni vA hemni bhUtAni evam parAtmani ||6|53|62||
पदार्थ.जातम् भूतिनि बृहत् ब्रह्म च, भारत ।
padArtha.jAtam bhUtini bRhat brahma ca, bhArata |
एकम् एव अखिलम् विद्धि पृथक्त्वम् न मनाक्.अपि ॥६।५३।६३॥
ekam eva akhilam viddhi pRthaktvam na manAk.api ||6|53|63||
किम् तत् भाव.विकाराणाम् गम्यम् अस्ति जगत्.त्रये ।
kim tat bhAva.vikArANAm gamyam asti jagat.traye |
क्व ते वा अपि जगत् किम् वा किम् मुधा परिमुह्यसि ॥६।५३।६४॥
kva te vA api jagat kim vA kim mudhA parimuhyasi ||6|53|64||
इति श्रुत्वा अभयम् तु अन्तर् भावयित्वा सु.निश्चितम् ।
iti zrutvA abhayam tu antar bhAvayitvA su.nizcitam |
जीवन्मुक्ताः चरन्ति इह सन्तः सम.रस.आशयाः ॥६।५३।६५॥
jIvanmuktA: caranti iha santa: sama.rasa.AzayA: ||6|53|65||
निर्मान.मोहा* जित.सङ्ग.दोषा*
nirmAna.mohA* jita.saGga.doSA*
अध्यात्म.नित्याविनिवृत्त.कामाः ।
adhyAtma.nityAvinivRtta.kAmA: |
द्वन्द्वैः विमुक्ताः सुख.दुःख.संज्ञैः
dvandvai: vimuktA: sukha.du:kha.saMjJai:
गच्छन्ति अमूढाः पदम् अव्ययम् तत् ॥६।५३।६६॥
gacchanti amUDhA: padam avyayam tat ||6|53|66||
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
<https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>
FM6053 THE TWO FORMS OF VISHNU 2.SP20.22 .z66
https://www.dropbox.com/s/1jae7l4dkasimrh/fm6053%202.sp20..22%20THE%20TWO%20FORMS%20OF%20viShNu%20.z66.docx?dl=0
*o**ॐm*
FM.6.53
*THE TWO FORMS OF VISHNU*
*THE LORD.IISHVARA said—*
अर्जुन, त्वम् न हन्ता त्वम् अभिमानम् अलम् त्यज ।
arjuna tvam na hantA tvam abhimAnam alam tyaja |
जरा.मरण.निर्मुक्तः स्वयम् आत्मा असि शाश्वतः ॥६।५३।१॥
jarA.maraNa.nirmukta: svayam AtmA asi zAzvata: ||6|53|1||
.
*: *
*give.up this notion of yourself*
*!*
*you are free from old.age,*
*free from death*
*:*
*you yourself are the eternal Self*
*.*
*Arjuna, *tvam*.you are* na.*not a* hantA**,* tvam*.you have* abhimAna.
*pride/self.conceit*.m alam tyaja jarA.maraNa.nirmukta:
svayam AtmA asi zAzvata:
.
*sv. give up this vain egotistic notion....
*vlm. a false conceit of yours which you must shun....
~*tvam*.you are*
यस्य न अहम्.कृतः भावः बुद्धिः यस्य न लिप्यते ।
yasya na aham.kRta: bhAva: buddhi: yasya na lipyate |
हत्वा अपि स* इमान् लोकान् न हन्ति न निबध्यते ॥६।५३।२॥
hatvA api sa* imAn lokAn na hanti na nibadhyate ||6|53|2||
.
"I".dentity *
buddhi: yasya na lipyate *whose buddhi*Intellect is not
attached/entangled/tainted greasy. *
hatvA api *tho having.slain *
sa: imAn lokAn na hanti *he does not slay these people =*
na nibadhyate *nor is he bound *
.
*vlm.2. He who has no egoism in him, and whose mind is not moved (by joy or
every one in the wo*rld. *(This is an attribute of the supreme soul).
*sv.2.3 He who is free from egosense and whose intelligence is not attached
to anything, he does not kill nor is he bound even if he destroys the whole
*jd. This is a most amazing saying, for it is at the heart of the amoral
ethic of YV. Guilt, in this view, does not accrue to someone living.free
(the *jIvanmukta), because s/he does not act.
#lip (cf rip), cl. 6.1 P. A. limpati, .te (pf. lilepa. Br.
aor. alipat
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Kathās>•
alispata, alipta Gr • .alipsata
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#RV>; fut.
.lipya Br.
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Br> &c), •
greasefully, to be *attached* to (loc), stick, adhere • Caus. lepayati
with (instr) or on (loc) • to cover
lilipsati, .te: Intens. leliyate, lelepti ib.
या एव संजायते संवित् अन्तः सा एव अनुभूयते ।
yA eva saMjAyate saMvit anta: sA eva anubhUyate |
अयम् सः अहम् इदम् तत् म इति अन्तः संविदम् त्यज ॥६।५३।३॥
ayam sa: aham idam tat ma iti anta: saMvidam tyaja ||6|53|3||
.
anta: sA* eva* anubhUyate is itself experienced within
ayam s*a: a*ham "This.here am I"
idam tan me "That.there is mine"
.
*vlm.3. Whatever is known in our consciousness, the same is felt within us;
shun therefore your inward conscious of egoism and meity, as this is I and
these are mine, and these are others and theirs.
*sv.2.3 He who is free from egosense and whose intelligence is not attached
to anything, he does not kill nor is he bound even if he destroys the whole
अनया एव च युक्तः अस्मि नष्टः अस्मि इति च भारत ।
anayA eva ca yukta: asmi naSTa: asmi iti ca bhArata |
अभितः सुख.दुःखाभ्याम् अवशः परितप्यसे ॥६।५३।४॥
abhita: sukha.du:khAbhyAm avaza: paritapyase ||6|53|4||
.
naSTa: asmi iti ca bhArata *and "I am destroyed", o bharata *
abhita: sukha.du:khAbhyAm *surrounded by pleasures and pains *
avaza: paritapyase *unwillingly you are tormentet*
*. *
*vlm.4. The thought that you are connected with such and such persons and
things, and that of your being deprived of them, and the joy and grief to
which you are subjected thereby, must affect your soul in a great measure,
#avaza. a.vaza, without.compulsion unsubmissive to another's will ,
independent , unrestrained , free , AV. vi , 42 , 3 & 43 , 3 , &c; not
having one's own free will , doing something against one's desire or
unwillingly Mn. v , 33 Bhag. &c.
*vlm.4. The thought that you are connected with such and such persons and
things, and that of your being deprived of them, and the joy and grief to
which you are subjected thereby, must affect your soul in a great measure,
*sv.4.7 Hence abandon the wrong notions of 'This I am' and 'This is mine'.
It is only because of these wrong notions that you think 'I am destroyed, '
and suffer.
स्व.आत्म.अंशैः क्रियमाणानि गुणैः कर्माणि भागशः ।
sva.Atma.aMzai: kriyamANAni guNai: karmANi bhAgaza: |
अहम्.कार.विमूढ=आत्मा कर्ता अहम् इति मन्यते ॥६।५३।५॥
aham.kAra.vimUDha=AtmA kartA aham iti manyate ||6|53|5||
.
kriyamANAni *operating *
guNai: karmANi *with qualities the karma.s =*
bhAga.za: *bit.by.bit *
*aham*.kAra.vimUDha=AtmA *ahamkAra."I"dentity** .deceived=self *
kartA aham iti manyate *has the thought "I am the Doer"*
*. *
*vlm.5. He who does his works with the parts or members of his body, and
connects the least attention of his soul there with; becomes infatuated by
his egoism and believes himself as the doer of his action, (here is a
lesson of perfect indifference enjoined to any act or thought that a man
does by or entertains in himself).
*sv.4.7 Hence abandon the wrong notions of 'This I am' and 'This is mine'.
It is only because of these wrong notions that you think 'I am destroyed, '
and suffer.
चक्षुः पश्यतु कर्णः च शृणोतु त्वक् स्पृशतु इदम् ।
cakSu: pazyatu karNa: ca zRNotu tvak spRzatu idam |
रसना च रसम् यातु का अत्र कः अहम् इति स्थितिः ॥६।५३।६॥
rasanA ca rasam yAtu kA atra ka: aham iti sthiti: ||6|53|6||
.
karNa: ca zRNotu *& your ears hear =*
tvak spRzatu idam *let your touch feel this =*
rasanA ca rasam yAtu *& let your tongue come to taste =*
kA atra k*a: a*ham iti sthiti: *what here is the condition of "Who.am.I"*
*?*
*vlm.6. Let the eyes see, the ears hear, and your touch feel their objects,
let your tongue also taste the relish of a thing, but why take them to your
soul and where is your egoism situated these?
*sv.4.7 Hence abandon the wrong notions of 'This I am' and 'This is mine'.
It is only because of these wrong notions that you think 'I am destroyed, '
and suffer.
कलना.कर्मणि रते मनसि अपि महात्मनः ।
kalanA.karmaNi rate manasi api mahAtmana: |
न कश्चित् अत्र अहम् इति क्लेश भागे क* एव ते ॥६।५३।७॥
.
"kalanA.karmaNi *"In karmic impulse *
rate manasi api even in the pleasuring Mind* =*
mahAtmana: *even of a Great Soul =*
na kazcid atra aham" *there is no "I" here" =*
iti *thinking so =*
kleza.bhAge ke* eva* te *what share of trouble is there for you*
*? *
#kal #kalana कलन a. (end.comp.) Causing, effecting. • kalanam .नम् A spot,
mark; A defect, an offence, fault. Taking, seizing, grasping;
कलनात्सर्वभूतानां स कालः परिकीर्तितः. • Knowing, understanding,
apprehension. •#kalanA .ना Taking, seizing, grasping; काल.कलना Ā. L.29. •
Doing, effecting. • Karmic impulse, kalanA.karmaNi rate manasi api
mahAtmana: | na kazcit atra aham, y6053.007 • Subjection; Understanding,
comprehension; Putting on, wearing; also letting loose; चूडा.कलनाम् Śi.3.5.
*vlm.7. The minds of even the great, are verily employed in the works that
they have undertaken to perform, but where is your egoism or soul in these,
that you should be sorry for its pains. (The soul is aloof from pain).
*sv.4.7 Hence abandon the wrong notions of 'This I am' and 'This is mine'.
It is only because of these wrong notions that you think 'I am destroyed, '
and suffer.
बहुभि: समवायेन यत् कृतम् तत्र, भारत ।
bahubhi: samavAyena yat kRtam tatra, bhArata |
eka: abhimAna.du:khena hAsAya eva hi gRhyate ||6|53|8||
.
samavAyena *=*
yat kRtam tatra *what is done there *
bhArata *=*
eka: *the One *
*with the sorrow of self.conceit *
hAsAya* eva* hi gRhyate
.
*vlm.8. Your assumption to yourself to any action, which has been done by
the combination of many, amounts only to a conceit of your vanity, and
exposes you not only to ridicule, but to frustrate the merit of your act.
*sv.8 It is only the egotistic and ignorant person who thinks 'I do this',
whereas all this is done by the different aspects of the one self or
infinite consciousness.
#samavAya: sam.avAya, together.coming contact, congress, collection,
aggregate (#samavAyena एन or #samavAyAt आत् , "in combination";
samavAyaM.>kR °यं.√कृ , " to meet , combine , flock together ") Mn. &c;
(in phil.) perpetual co.inherence , inner or intimate relation , constant
and intimate union , inseparable concomitance (= nitya.sambandha नित्य.
सम्बन्ध , the sixth padArtha पदार्थ or category of the #vaizeSika.s वैशेषिकs,
expressing relation which exists between a substance and its qualities ,
between a whole and its parts [e.g.between cloth and the yarn composing it]
, between a genus and its individuals &c ) • course, duration (#samavAye ए ,
with gen. , "during") MBh. i , 556.
कायेन मनसा बुद्ध्या केवलैः इन्द्रियैः अपि ।
kAyena manasA buddhyA kevalai: indriyai: api |
योगिनः कर्म कुर्वन्ति सङ्गम् त्यक्त्वा आत्म शुद्धये ॥६।५३।९॥
yogina: karma kurvanti saGgam tyaktvA Atma.zuddhaye ||6|53|9||
.
manasA buddhyA* with Mind *
*with Intellect *
kevalai: indriyai: api
*with all the senses too Indriya Organs *
yogina: karma kurvanti
*the yogîns make their karma*
saGgam tyaktvA
*having forsaken attachment*
Atma.zuddhaye
*in the pure Self*
.
*vlm.9. The yogis and hermits do their ritual and ordinary actions with
attention of their minds and senses, and often times with the application
of the members and organs of their bodies only, in order to acquire and
preserve the purity of their souls.
*sv.9.10 Let the eyes see, let the ears hear, let the skin feel, let the
tongue taste. Where is the 'I' in all this? Even when the mind continues to
entertain various notions, there is naught which can be identified as 'I'.
Whereas all these factors are involved in an action, the 'I' assumes
doership and then suffers. The yogis perform action merely by their mind
and senses, for self.purification.
अहन्त.विष.चूर्णेन येषाम् कायो न मारितः ।
कुर्वन्तः अपि हरन्तः अपि न.च ते निर्विषूचिकाः ॥६।५३।१०॥
kurvanta: api haranta: api na.ca te nirviSUcikA: ||6|53|10||
.
*unharmed by the poison powder of "I"ness */
yeSAm kAya.*body*: na*.no/t* mArita*:
*whose body is not deceased *=
kurvan.*do/making*,ta: api *tho making *haranta: api *tho *taking ?? \
naca.*nor/not.too* te*.they/you* nirviSUcika.*plague.free*A: *neither are
they free from plague *
*..*
*vlm.10. Those who have not subdued their bodies with the morphia o£
indifference, are employed in the repetition of their actions, without ever
being healed of their disease (of anxiety).
*sv.9.10 Let the eyes see, let the ears hear, let the skin feel, let the
tongue taste. Where is the 'I' in all this? Even when the mind continues to
entertain various notions, there is naught which can be identified as 'I'.
Whereas all these factors are involved in an action, the 'I' assumes
doership and then suffers. The yogis perform action merely by their mind
and senses, for self.purification.
न क्वचित् राजते कायः ममता.मेध्य.दूषितः ।
na kvacit rAjate kAya: mamatA.medhya.dUSita: |
प्राज्ञः अपि अति.बहु.ज्ञः अपि दुः.शीला* इव मानवः ॥६।५३।११॥
prAjJa: api ati.bahu.jJa: api du:.zIlA* iva mAnava: ||6|53|11||
.
mamatA*.medhya*.dUSita*: prajJa.*knowing/wise*: api*.even/tho* ati.*super*
.bahu.*much/many*.jJa.*wise/knower*: api*.even/tho* du:.zIlA* iva.
*like/as.if* mAnava*:
.
mamatA*
medhya*
dUSita*:
du:.zIlA*
mAnava*:
.
*: *
*even some prAjna.Sage *
*tho super.intelligent *
*may act like a misbehaving Human*
*. *
*sv.11 He who is polluted by the egosense, whether he is a learned scholar
or one superior even to that, he indeed is a wicked man.
*vlm.11. No person is graceful whose mind is tinged with his selfishness,
as no man however learned and wise is held in honour, whose conduct is
blemished with unpoliteness and misbehaviours.
*mamatA.medhya.dUSita:
*"my"ness.unpolluted.corrupt uncorrupted by the evil of "my"ness *prAjJa:
api *even a prAjna Sage *ati.bahu.jJ*a: a*pi *tho super.intelligent *du:zIla
iva mAnava: *he is like a human of bad behavior. *
निर्.ममः निर्.अहम्कारः सम=दुःख.सुखः क्षमी ।
nir.mama: nir.ahamkAra: sama=du:kha.sukha: kSamI |
यः स* कार्यम् अ.कार्यम् वा कुर्वन् अपि न लिप्यते ॥६।५३।१२॥
ya: sa* kAryam a.kAryam vA kurvan api na lipyate ||6|53|12||
.
=du:kha*.pain/sorrow/bad. space*.sukha.*good/pleasure*: kSami*.I yas
*.this.who/which* sas.*he/it* kArya.*effect*.m ~akArya.*without.effect*.m
vA.*or* kurvan.*do/making* api*.even/tho* na*.no/t* lipyat*.e
.
kSami*
lipyat*.e
*. *
*without a "mine",*
*without "I"dentity,*
*one for whom pleasure and sorrow are the same,*
*someone patiently doing*
*(or not doing)*
*hir work*
*is not entangled in hir act*
*. *
*jd.12 nir.mama: Without "mine" nir.*aham*kAra: without ego.nature
sama.du:kha.sukha: for whom pleasure and sorrow are the same kSamI patient
ya:* sa* *kAryam akAryam vA kurvan.n api even one who does
what.should.be.done or even what.should.not na lipyate is not
*vlm.12 He who is devoid of his selfishness and egotism, patient both in
prosperity and adversity, is neither affected nor dejected whether engaged
in activities or not.
*sv. .., he is not bound whether he does what is approved or what is
forbidden.
इदम् च ते, पाण्डु.सुत, स्व.कर्म क्षात्रम् उत्तमम् ।
idam ca te, pANDu.suta, sva.karma kSAtram uttamam |
अपि क्रूरम् अति.श्रेयः सुखाय एव उदयाय च ॥६।५३।१३॥
api krUram ati.zreya: sukhAya eva udayAya ca ||6|53|13||
.
*Urself/itself*.*Karma* kSAatra*.m uttama.*highest/utmost*.m api krUra*.m
ati.*super*.zreyas*.better/excellent/beloved* sukha.*good/pleasure*.Aya eva.
*even/only/indeed* udaya.*rise/ascent*.Aya ca*.and/also*
.
pAaNDu*
kSAatra*
krUra*
.
इदं च ते पाण्डु.सुत So this is for you, son of Pandu, स्व.कर्म क्षात्रम्
*cruel yet super.auspicious सुखाय एव उदयाय च and indeed for the rising of
pleasure. .13.
*sv.13 Hence, O *arjuna, your duty now as a warrior, *tho *it involves
*vlm.13. Know this, O son of Pandu as the best field for your martial
action; which is worthy of your great good, glory and ultimate happiness.
(War in a just cause is attended with glory).
So, son of Pandu,
for you this is the proper field of duty for a warrior's karma.
It is cruel,
yet it is most auspicious,
and even the wellspring of pleasure.
*for you this is the proper field of duty for a warrior's karma.*
*It is cruel,*
*yet it is most auspicious,*
*and even the wellspring of pleasure.*
अपि कुत्सितम् अपि अन्यत् अपि अधर्मम् अक्रमम् ।
api kutsitam api anyat api adharmam akramam |
श्रेष्टम् ते स्वम् यथा कर्म तथा इह अमृतवान् भव ॥६।५३।१४॥
zreSTam te svam yathA karma tathA iha amRtavAn bhava ||6|53|14||
.
adharma.*unrighteousness/injustice/demerit*.m akrama*.m zreSTa*.m te
*.they/you* svam.*itself* yathA.*as/how* *Karma* tathA.*thus* iha.
*here/itw/now* amRta.*nectar\deathless*.vAn*.like* bhava.
*become!/origin/becoming*
.
kutsita*
akrama*.m
zreSTa*.m
.
*sv.14 The performance of action appropriate to you — even if it is
despicable and unrighteous — is the best. By its due performance become
immortal here.
*vlm.14. Though you reckon it as heinous on the one hand and unrighteous on
the other; yet you must acknowledge the super excellence and imperiousness
of the duties required of your martial race, so do your duty and
immortalize yourself.
मूर्खस्य अपि स्व.कर्म एव श्रेयसे किम्.उ सन्मतेः ।
mUrkhasya api sva.karma eva zreyase kim.u sanmate: |
मतिः गलत् अहम्कारा पतिता अपि न लिप्यते ॥६।५३।१५॥
mati: galat ahamkArA patitA api na lipyate ||6|53|15||
.
*at.all/indeed* sanmati*.e: mati*.mind/opinion*: galat* *ahamkAra
*."I"dentity*.A patita.*(be)fallen*.A api*.even/tho* na*.no/t*
lipyat.*attaching.to/smearing
<http://attaching.to/smearing>*.e
.
mUrkha*
zreyase*
sanmati*
galat*
.
a fool who does his Karmic duty gets his reward;..
what then of wise folk like you?
Free your mind from Egoity:..
tho you fall into the mud you will not be stainet
.
अपि स्व.कर्म For/if his own karma एव मूर्खस्य even of a fool
श्रेयसे [leads] to glory, किम्.उ सन्.मतेः what indeed of the right.minded?
मतिः थे मिन्द् Mati, the functional Manas
गलद् अहंकारा its Ahamkara Egoity drained.away
#gal #vigal #vigalita flowed away, drained off, dried up; melted away,
dissolved; fallen down or out, slipped out of (abl.); passed away,
disappeared, vanished; come forth; trickled, oozet
#lip (cf >rip), cl. 6.1 P. A. limpati, .te (pf. lilepa. Br.
aor. alipat
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Kathās>•
alispata, alipta Gr • .alipsata
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#RV> ; fut.
.lipya Br.
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Br> &c.), •
Pass. lipyate (ep. also .ti • aor. alepi), to be smeared &c • to be
attached to (loc.), stick, adhere • Caus. lepayati (aor. alIlipat), to
cause to smear &c • to smear or anoint anything (acc.) with (instr.) or on
(loc.) • to cover
Des. lilipsati, .te: Intens. leliyate, lelepti ib.
*sv.15 Even a fool's natural action is noble in his case. How much more is
this valid in the case of a good man!
*vlm.15. Seeing even the ignorant stick fast to the proper duties of their
race, no intelligent person can neglect or set them at naught; for the mind
that is devoid of vanity, cannot be ashamed or dejected, even if one fails
or falls in the discharge of his duty.
योग.स्थः कुरु कर्माणि सङ्गम् त्यक्त्वा, धनंजय ।
yoga.stha: kuru karmANi saGgam tyaktvA, dhanaMjaya |
निःसङ्गः त्वम् यथा.प्राप्त=कर्मवान् न निबध्यते ॥६।५३।१६॥
ni:saGga: tvam yathA.prApta=karmavAn na nibadhyate ||6|53|16||
.
*Connexion*.m tyaktvA.*having.abandoned/given.up*, *Dhanamjaya* ni:saGga*:
tvam.*you* yathAprApta.*as.gotten*=*Karma*.vAn*.like* na nibadhyat*.e
*. *
ni:saGga*
nibadhyat*
*. *
dhanam.jaya.Prize.Winner,
arjuna the Straight,
fixed in your yogic Union, work without attachment.
Taking your *karma as it comes,
you don't get entanglet
योग.स्थः Set in Yoga Union/practice कुरु कर्माणि perform your karma सङ्गं
त्यक्त्वा having.forsaken attachment धनंजय o Dhanam.Jaya Prize.Winner
(*arjuna) निःसङ्गस् unattached * त्वं यथा.प्राप्त=कर्मवान् taking the karma
as one get it न निबध्यते one is not entanglet .16.
*sv.16 Engage yourself in action, established in the spirit of yoga and
*vlm.16. Do your duty, O *arjuna, with your yoga or fixed attention to it, and
avoid all company (in order to Keep company with the object of your pursuit
only). If you do your works as they come to you by yourself alone, you will
never fail nor be foiled in any. i.e. thy object thou canst never gain,
unless from all others you refrain.
शान्त.ब्रह्म.वपुः भूत्वा कर्म ब्रह्म.मयम् कुरु ।
zAnta.brahma.vapu: bhUtvA karma brahma.mayam kuru |
ब्रह्म.अर्पण.समाचारः ब्रह्म एव भवसि क्षणात् ॥६।५३।१७॥
brahma.arpaNa.samAcAra: brahma eva bhavasi kSaNAt ||6|53|17||
.
*Karma* brahma.*Brahman.Immensity*.maya.*made*.m kuru*.make!do* brahma.
*Brahman.Immensity*.arpaNa*.samAcAra*:
brahma.*Brahman.Immensity* eva.*even/only/indeed* bhavasi* kSaNAt
*.at.once/in.a.moment*
*. *
arpaNa*.
samAcAra*:
bhavasi*
*. *
having become a body in the massive peace of the brahman,
make of your karma a construct of the brahman,
your worship of the brahman:
so become brahman!
brahman*Immensity *
कर्म ब्रह्म.मयं कुरु *make your karma a construct of the brahman *
ब्रह्म.अर्पण.समाचारः practicing worship of the brahman
*sv.17 Be at peace, even as brahman is peace. And make your action of the
nature of brahman.
*vlm.17. Be as quiet as the person of brahma, and do your works as quietly
as brahmA does leave his result (whether good or bad) to brahma, (because
you can have no command over the consequence), and by doing so, assimilate
thyself into the nature of brahma, (who is all in all).
Having become a body in the massive peace of the brahman,
make of your karma a construct of the brahman,
your worship of the brahman:
so become brahman!
ईश्वर.अर्पित=सर्व.अर्थ* ईश्वर.आत्मा निरामयः ।
Izvara.arpita=sarva.artha* Izvara.AtmA nirAmaya: |
ईश्वरः सर्व.भूतात्मा भव भूषित.भूतलः ॥६।५३।१८॥
Izvara: sarva.bhUtAtmA bhava bhUSita.bhUtala: ||6|53|18||
.
Izvara.arpita+sarva.artha:
Izvara.AtmA *as the Ishvara.Self *
nirAmaya: *untainted/unmeasured *
Izvara: sarva.bhUta+AtmA *Ishvara the Self of all beings, *
bhava *you should become*
bhUSita+bhU.tala: *the ornament of Earth*
*. *
*sv.18 Thus doing everything as an offering unto brahman, you will
instantly become brahman. The Lord dwells in all. By performing all your
actions as an offering unto him, shine as the Lord adored by all.
*vlm.18. Commit yourself and all your actions and objects to God, remain as
unaltered as God himself, and know him as the soul of all, and be thus the
decoration of the world. (The gloss says, it is no blasphemy to think one's
self as God, when there is no other personality besides that of Deity).
संन्यस्त.सर्व.संकल्पः समः शान्त.मना मुनिः ।
saMnyasta.sarva.saMkalpa: sama: zAnta.manA muni: |
संन्यास.योग.युक्त.आत्मा कुर्वन् मुक्त.मतिर् भव ॥६।५३।१९॥
saMnyAsa.yoga.yukta.AtmA kurvan mukta.matir bhava ||6|53|19||
.
saMnyasta+sarva.saMkalpa:
sama: zAntamanas muni: *an equal peaceful.Minded muni *
*saMn*yAsa.yoga+yukta+AtmA kurvan *taking yourself to saMnyAsa.yoga*
mukta.mati: bhava *be Free.minded*
*. *
*vlm.19. If you can lay down all your desires, and become as even and cool
mind as a muni.monk; if you can join your soul to the yoga of sánnyasa or
contemplative coldness, you can do all your actions with a mind unattached
to any.
*sv.19.23 Become a true sanyasi (renunciate) by firmly abandoning all
thoughts and notions; thus you shall liberate your consciousness. The
cessation of all thoughts and notions or mental images and the cessation of
heavy psychological conditioning are the supreme self or brahman. Striving
towards this end is known both as yoga and as wisdom (jnana); the
conviction that brahman alone is all, including the world and the 'I', is
known as 'offering everything to brahman' (brahmarpanam).
सङ्ग.त्यागस्य भगवान् तथा ब्रह्म.अर्पणस्य च ।
saGga.tyAgasya bhagavAn tathA brahma.arpaNasya ca |
ईश्वर.अर्पण.रूपस्य संन्यासस्य च सर्वशः ॥६।५३।२०॥
Izvara.arpaNa.rUpasya saMnyAsasya ca sarvaza: ||6|53|20||
.
saGga.tyAgasya bhagavAMs
*and thus *
*as well as about that brahman.Worship *
Izvar*a.a*rpaNa.rUpasya
*of Ishvara.worship=form *
*and renunciation *
sarvaza:
*all of these .. *
*vlm.20. *arjuna said:—Please lord, explain to me fully, what is meant by
the renunciation of all connections, commitment of our actions to brahma;
dedication of ourselves to God and abdication of all concerns.
*sv.19.23 Become a true sanyasi (renunciate) by firmly abandoning all
thoughts and notions; thus you shall liberate your consciousness. The
cessation of all thoughts and notions or mental images and the cessation of
heavy psychological conditioning are the supreme self or brahman. Striving
towards this end is known both as yoga and as wisdom (jnana); the
conviction that brahman alone is all, including the world and the 'I', is
known as 'offering everything to brahman' (brahmarpanam).
Sarvat • renunciation of the world, profession of asceticism Mn. MBh. &c. •
deposit, trust *R. • compact, agreement KSS. • stake, wager MBh. •.•
*assuming or practising asceticism. •• #*asaMnyAsa*.
तथा ज्ञानस्य योगस्य विभागः कीदृशः, प्रभो ।
tathA jJAnasya yogasya vibhAga: kIdRza:, prabho |
क्रमेण कथय एतत् मे महा.मोह.निवृत्तये ॥६।५३।२१॥
krameNa kathaya etat me mahA.moha.nivRttaye ||6|53|21||
.
yoga.*union*.sya*
vibhAga.*distribution/division/share/distinction*: kIdRz.*¿what.kind/sort*.a:,
prabho.*sir* krameNa.*in.due.course/gradually *kathaya.*tell/say!* etat.
*this**.here* me.*my/me* <me.@me> mahA*.great*.moha.*delusion*.nivRtti*.e
.
*so*
*:*
*between*
*jnAna.Wisdom, & yoga.Connexion,*
*what's the difference*
*?*
*Sir,*
*tell me about all of this stuff & help remove my great delusion*
*!*
*vlm.21. Tell me also about the acquisition of true knowledge and divisions
of Yoga meditation, all which I require to know in their proper order, for
the removal of my gross ignorance on those subjects.
distinction, difference, {tathA jJAnasya yogasya vibhAga: kIdRza: prabho |
krameNa kathaya etan me mahA.moha=nivRttaye ||6|53|y6053.021} • logical
difference, disjunction (opp. to #saMyoga सं.योग and regarded in nyAya न्याय as
one of the 24 guNas गुणs) IW. 68. • #yoga.vibhAga: the disuniting or
separation of that which is usually combined , the separation of one
grammatical rule into two , making two rules of what might be stated as one
Pa1n2. Sch.
सर्व.संकल्प.संशान्तौ प्रशान्त=घन.वासनम् ।
sarva.saMkalpa.saMzAntau prazAnta=ghana.vAsanam |
न किंचित् भावना~आकारम् यत् तत् ब्रह्म परम् विदुः ॥६।५३।२२॥
na kiMcit bhAvanA~AkAram yat tat brahma param vidu: ||6|53|22||
.
prazAnta*.becalmed*=ghana.*dense/thick*\*cloud/fog*.vAsana*.m na kiMcit.
*whatever/anything* bhAvana*.effecting/imagining*/bhAvanA
*.Feeling/impression/Imagination*~AkAra.*formation*.m yat.*which/what*
tat*.that.one* brahma.*Brahman.Immensity* para.*higher/next*.m vidus.
*they.know*.*to.be <http://to.be>*:
*. *
*when all concepts* are subsiding,*
*ripened conditioning come to calm,*
*That*
*which is not any embodiment you may imagine*
*they call*
*"the perfect brahman.Immensity"*
*. *
* a *sam.*kalpa is a collection of mental activities, a Con.cept..a Concept
*vlm. The learned know that as the true form of brahma, of which we can
form no idea or conception, but which may be known after the restraining of
our imagination, and the passification [sic] of our desires.
*sv. The cessation of all thoughts and notions or mental images and the
cessation of heavy psychological conditioning are the supreme self or
brahman.
prazAnta*.becalmed*=ghana.*dense/thick*\*cloud/fog*.vAsana*.m na kiMcit.
*whatever/anything* bhAvana*.effecting/imagining*/bhAvanA
*.Feeling/impression/Imagination*~AkAra.*formation*.m yat.*which/what* tat
*.that.one* brahma.*Brahman.Immensity* para.*higher/next*.m vidus.
*they.know*.*to.be <http://to.be>*:
तत् उद्योगम् विदुः ज्ञानम् योगम् च कृत बुद्धयः ।
tat udyogam vidu: jJAnam yogam ca kRta.buddhaya: |
ब्रह्म सर्वम् जगत् इदम् च इति ब्रह्म.अर्पणम् विदुः ॥६।५३।२३॥
brahma sarvam jagat idam ca iti brahma.arpaNam vidu: ||6|53|23||
.
tat udyogam vidu: jJAnam yogam ca kRta.buddhaya: brahma sarvam jagat idam
ca iti brahma.arpaNam vidu:
तत् उद्योगम्
*that effort *
विदुः कृत बुद्धयः
ज्ञानम् योगम् च *Wisdom and Yoga *
ब्रह्म सर्वम् *"The brahman.Immensity is all *
जगत् इदम् च *and it is this world", *
इति ब्रह्म.अर्पणम् विदुः
*vlm.23. Promptitude after these things constitutes our wisdom or
knowledge, and perseverence in these practices is what if called Yoga. Self
dedication to brahmA rests on the belief that, brahmA is all this world and
myself also·
*sv.19.23 Striving towards this end is known both as yoga and as wisdom
(jnana); the conviction that brahman alone is all, including the world and
the 'I', is known as 'offering everything to brahman' (brahmarpanam).
*jd.23 तत् उद्योगम् That effort * विदुः कृत बुद्धयः the done/experienced
Buddhi Intellects know.as ज्ञानम् योगम् च Wisdom and Yoga. ब्रह्म सर्वम् "The
brahman is all जगत् इदम् च and it is this world", इति ब्रह्म.अर्पणम् विदुः this
they know.as brahman.Worship.
अन्तःशून्यम् बहिःशून्यम् पाषाण.हृदय.उपमम् ।
anta:zUnyam bahi:zUnyam pASANa.hRdaya.upamam |
शान्तम् आकाश.कोश.अच्छम् न दृश्यम् न दृशः परम् ॥६।५३।२४॥
.
*jd.24 anta:zUnyam bahi:zUnyam pASANa.hRdaya.upamam
अन्तः.शून्यं बहिः.शून्यम् Inwart empty, outwart empty, पाषाण.हृदय.उपमम्
stone.Heart.like, शान्तम् at peace, आकाश.कोश.अच्छम् Space.body.crystal न
दृश्यम् not a percept न दृशः परम् nor other than the perceiver. –
*vlm.24. As a stone statue is all hollow both in its inside and outside, so
is brahmA as empty, tranquil and transparent as the sky, which is neither
to be seen by us nor is it beyond our sight.
*sv.24.26 brahman is empty within and empty without (undifferentiated and
homogeneous). It is not an object of observation, nor is it different from
the observer. The world.appearance arises in it as an infinitesimal part of
it. Because the 'world' is in fact only an appearance, it is in reality
emptiness, void and unreal.
*a heart at peace, still as a stone, *
*it is not something seen, *
*it is not different from the seer. *
तत* ईषत् यत् उत्थानम् ईषत् अन्यतया उदितम् ।
tata* ISat yat utthAnam ISat anyatayA uditam |
स* जगत्.प्रतिभासः अयम् आकाशम् इव शून्यता ॥६।५३।२५॥
sa* jagat.pratibhAsa: ayam AkAzam iva zUnyatA ||6|53|25||
.
tata* ISat yat utthAnam ISat anyatayA uditam sa* jagat.pratibhAsa: ayam
AkAzam iva zUnyatA
ततस् ईषत् यत् उत्थानम् Then some sort of arising ईषत् अन्यतया उदितम्
something arisen by.means.of otherness सः जगत्.प्रतिभासः the
world.projection अयम् आकाशम् इव शून्यता emptiness like this Space.
.*vlm.25. It then bulges out a little from itself, and appears as
something, other than what it is. It is this reflection of the universe,
but all as empty as this inane vacuity.
*sv.24.26 brahman is empty within and empty without (undifferentiated and
homogeneous). It is not an object of observation, nor is it different from
the observer. The world.appearance arises in it as an infinitesimal part of
it....
भावः अहम् इति कः अपि एष* प्रत्येकम् उदितः चितेः ।
bhAva: aham iti ka: api eSa* pratyekam udita: cite: |
कोटि.कोटि.अंश=कलितः क* इव एनम् प्रतिग्रहः ॥६।५३।२६॥
koTi.koTi.aMza=kalita: ka* iva enam pratigraha: ||6|53|26||
.
koTi.koTi.aMza=kalita: ka: iva enam pratigraha: *. *
भावः "अहम्"
*the feeling "I" *इति को ऽप्य् एष just what is it? not the assonance with
Chit.Consciousness
*vlm.26. What is again this idea of your egoism, when every thing is
evolved out of the Supreme Intellect, of what account is the personality of
any body, which is but an infinitesimal part of the universal soul.
*sv.24.26 .. Mysteriously, there arises in all this a feeling 'I' which is
infinitesimal compared even to the world.appearance! The infinite is
undivided by any of this, yet it appears to be divided on account of this
'I'.feeling.
The feeling "I"..just what is it?
One.by.one arisen out of
Chit.Consciousness divided in
of "who" is this manifold "I"?
pratyekam, i*nd *n. (ibc. or अम् i*nd *) one by one , one at a time ,
#grah #pratigrah #pratigraha a presentation, like a gift to a brahmana;
outreach.
*VA. feeling of "I" appear one by one as cit particles, many.many
particles , why take it seriously?
*AS: The feeling of "I" arises in each mind; why take such a feeling
formulated millions time seriously?
अ=पृथक्.भूत* एव एषः पृथक्.भूत* इव स्थितः ।
a=pRthak.bhUta* eva eSa: pRthak.bhUta* iva sthita: |
पृथक्त्वम् हि न पर्यन्त* न अहम् इति अवगच्छति ॥६।५३।२७॥
pRthaktvam hi na paryanta* na aham iti avagacchati ||6|53|27||
.
*tho it is not a separate being, *
eSa: pRthak.bhUta: iva sthita:
*it exists as.if it were a separate being *
pRthaktvam hi na paryanta
na aham iti avagacchati .27.
*vlm.27. The Egoism of the individual soul, is not apart from the universal
all comprehensive soul of God, and therefore a distinct egoism is a
nullity.
*sv.27.29 Even as the 'I' is non.different from the infinite consciousness,
even so material objects like a pot and living beings like a monkey are
non.different from one another. Who would like to hang on to this 'I'? Why
not cling to the infinite consciousness, which alone appears as all this by
its own mysterious energy?
the *many *diameter.lines); edge, border; #*.paryanta* (end.comp) "bounded
by", "extending as far as"; or "adjoining, neighbouring";#*paryantam* .i*nd
*entirely, altogether; (end.comp) to the end of, as far as; •• paryantAt
paryantam, from one end to the other; • #*paryante* .i*nd *at the end, ~*
at all ends; *.adj..* coming to an end with, being a match for; extending
यथा इह अहम् तथा इह अस्ति घट.आदिका अपि मर्कटः ।
yathA iha aham tathA iha asti ghaTa.AdikA api markaTa: |
स्वम् ईहा एवम् तथा अम्भोधिः किम् अहम्ताम् प्रति ग्रहः ॥६।५३।२८॥
svam IhA evam tathA ambhodhi: kim ahamtAm prati graha: ||6|53|28||
.
yathA ÎhA aham
tathA ÎhA asti ghaTa.AdikA api markaTa:
svam IhA evam
pratigraha
graha prati *aham*tAm
विकल्प.भेदे स्फुरते संवित्.सार.मय=आत्मनि ।
vikalpa.bhede sphurate saMvit.sAra.maya=Atmani |
वैचित्र्येण विचित्रे अपि किम् एकत्वे अपि नो* ग्रहः ॥६।५३।२९॥
vaicitryeNa vicitre api kim ekatve api no* graha: ||6|53|29||
.
vikalpa.bhede
sphurate
vaicitryeNa
vicitre api
kim ekatve api
na.u / na: graha:
.
*vlm.29. Things appearing as different to the conscious soul, are to be
considered as the various imageries represented in the self.same soul,
(like the sundry scenes shown in the soul in a dream).
*sv.27.29 Even as the 'I' is non.different from the infinite consciousness,
even so material objects like a pot and living beings like a monkey are
non.different from one another. Who would like to hang on to this 'I'? Why
not cling to the infinite consciousness, which alone appears as all this by
its own mysterious energy?
इति ज्ञात.विभागस्य बुद्धौ तस्य परिक्षयः ।
iti jJAta.vibhAgasya buddhau tasya parikSaya: |
कर्मणाम् यः फल.त्यागः तम् संन्यासम् विदुः बुधाः ॥६।५३।३०॥
karmaNAm ya: phala.tyAga: tam saMnyAsam vidu: budhA: ||6|53|30||
.
iti jJAta.vibhAgasya buddhau
tasya parikSaya:
karmaNAm ya: phala.tyAgas one who forsakes the fruit of Karma
jJAta.vibhAga
*sv.30 Such an understanding, and the consequent absence of craving for the
enjoyment of the fruits of one's natural activities, is known as
'renunciation' (sanyasa).
*vlm.30. So also is the knowledge of the particulars and species, lost in
the idea of the general and the summum genus. Now by sannyasa or
renunciation of the world is meant, the resignation of the fruition of the
fruits of our actions. (The main teaching of Krishna to *arjuna in the
Bhagavadgitá, tends to the renunciation of the fruits of our actions).
त्यागः संकल्प.जालानाम् अ.संसङ्गः स* कथ्यते ।
समस्त.कलना.जालस्य ईश्वरत्व~एक.भावना ॥६।५३।३१॥
samasta.kalanA.jAlasya Izvaratva~eka.bhAvanA ||6|53|31||
.
tyAga: saMkalpa.jAlAnAm
samasta.kalanA.jAlasya
Izvaratva~eka.bhAvanA
*vlm.31. Unattachment signifies the renunciation of all our wordly desires,
and the intense application of the mind to the one sole God of the
multifarious creation, and the variety of his imaginary representations.
*sv.31.33 Renunciation is renunciation of hopes and aspirations. When one
feels the presence of the Lord in all appearances and modifications and
when one abandons all delusion of duality, that is regarded as surrender to
the Lord, or offering of self and all to the Lord.
गलित.द्वैत.निर्भासम् एतत् एव ईश्वर.अर्पणम् ।
galita.dvaita.nirbhAsam etat eva Izvara.arpaNam |
अ=बोध.वशतः भेदः नाम्ना एव एषाम् चित्.आत्मनि ॥६।५३।३२॥
a=bodha.vazata: bheda: nAmnA eva eSAm cit.Atmani ||6|53|32||
.
etat eva Izvar*a.a*rpaNam *=*
a=bodha.vaza.tas bheda: nAmnA eva eSAm cit.Atmani
.
*vlm.32. The want of all dualism in the belief of his self.existence as
distinct from that of God, constitutes his dedication of himself to God; it
is ignorance that creates the distinction, by applying various names and
attributes to the one iutellectual soul.
*sv.31.33 Renunciation is renunciation of hopes and aspirations. When one
feels the presence of the Lord in all appearances and modifications and
when one abandons all delusion of duality, that is regarded as surrender to
the Lord, or offering of self and all to the Lord.
बोध.आत्मा किल शब्दार्थः जगत् एकम् न संशयः ।
bodha.AtmA kila zabdArtha: jagat ekam na saMzaya: |
अहम् आशा जगत् अहम् स्वम् अहम् कर्म वा अपि अहम् ॥६।५३।३३॥
aham AzA jagat aham svam aham karma vA api aham ||6|53|33||
.
bodha.AtmA kila zabdArtha: jagat ekam na saMzaya: aham AzA jagat aham
svam aham karma vA api aham
*sv.34.35 I am hope, I am the world, I am action, I am time, I am the one
and I am also the many. Hence, saturate your mind with me, be devoted to
me, serve me, salute me. Thus constantly united with me, and with me as
your supreme goal, you will reach me.
Therefore be devoted to the sole Ego, and drown your own egoism in the
jd]
brahmAtma.paramAtma.Adi.sabdena
etat udIryate
*vlm.37. The other is the esoteric or spiritual form, which undefined and
without its beginning and end; and is usually expressed by the term
brahma.great.
*sv.37.40 The supreme form is without beginning and without end, one
without a second It is known variously as brahman, self, supreme self, etc.
As long as one is not fully awakened spiritually, one should worship the
common form. By such worship one is spiritually awakened and one will know
the supreme form, knowing which he will not be born again.
यावत् अ.प्रतिबुद्धः त्वम् अन्.आत्म.ज्ञतया स्थितः ।
yAvat a.pratibuddha: tvam an.Atma.jJatayA sthita: |
संवित्~चतुर्.भुज.आकार.देव.पूजापरः भव ॥६।५३।३८॥
saMvit~catur.bhuja.AkAra.deva.pUjApara: bhava ||6|53|38||
.
an.Atma.jJatayA sthita: *in a state without Self.Wisdom *
saMvit.catur.bhuja.AkAra.deva.pUjApara: bhava
*let your awareness be the figure of the four.armed Got *
*vlm.38. As long as you are unacquainted with the nature of the supreme
soul, and are not awakened to the light of the spirit; so long should you
continue to adore the form of the God with its four arms, (or the form of
the four armed Ood).
*sv.37.40 The supreme form is without beginning and without end, one
the common form. By such worship one is spiritually awakened and one will
know the supreme form, knowing which he will not be born again.
तत्.क्रमात् सम्.प्रबुद्धः त्वम् ततः ज्ञास्यति तत्.परम् ।
tat.kramAt sam.prabuddha: tvam tata: jJAsyati tat.param |
मम.रूपम् अन्.आदि.अन्तम् येन भूयः न जायते ॥६।५३।३९॥
mama.rUpam an.Adi.antam yena bhUya: na jAyate ||6|53|39||
.
*sam*prabuddha: *fully awake =*
tvam tatas jJAsyati *thus you will know *
tat.param *That perfection *
mama.rUpam an.Adyantam *as an unbounded "my.form" *
yena bhUya*: *na jAyate *with whom moreover there is no being.born. *
#*sam*prabuddha
#*sam*prajJA
*vlm.39. By this means you will be awakened to light, by your knowledge of
the supreme; and when you come to comprehend the Infinite in yourself, you
shall have no more to be born in any mortal form.
*sv.37.40 The supreme form is without beginning and without end, one
the common form. By such worship one is spiritually awakened and one will
know the supreme form, knowing which he will not be born again.
यदि वा वेद्य.विज्ञातः भावः तत्, अरि.मर्दन ।
yadi vA vedya.vijJAta: bhAva: tat, ari.mardana |
तत् मम आत्मानम् आत्मानम् आत्मनः च आशु संश्रय ॥६।५३।४०॥
tat mama AtmAnam AtmAnam Atmana: ca Azu saMzraya ||6|53|40||
.
yadi vA vedya.vijJAta: bhAva: tat Or if that is the state of understanding
what is to.be.known,
ari.mardana o Foe.Slayer,
tan mama AtmAnam that is my soul,
AtmAnam Atmana: ca and self of the Self,
*vlm.40. When you are acquainted with the knowledge of the knowable soul,
then will your soul find its refuge in eternal soul of Hari, who absorbs
all souls in him.
*VA. once you know what is to be known, O slayer of foes,
immediately take refuge in my highest form of myself, the self of the self
*AS: I would translate the second line as:
Then take refuge in my true soul and as well as yours (by equating them).
इदम् च अहम् इदम् च अहम् इति यत् प्रवदामि अहम् ।
idam ca aham idam ca aham iti yat pravadAmi aham |
तत् एतत् आत्म.तत्त्वम् तु तुभ्यम् हि उपदिशामि अहम् ॥६।५३।४१॥
tat etat Atma.tattvam tu tubhyam hi upadizAmi aham ||6|53|41||
.
iti yat pravadAmi aham *as which I proclaim myself =*
tat etat Atma.tattvam tu *yet that, this Self.Thatness =*
tubhyam hi upadizAmi aham *I am only giving in instruction for you*
*. *
*vlm.41. When I tell you that this is I and I am that, mind that I mean to
say that, this and that is the Ego of the supreme soul, which I assume to
myself for your instruction.
*sv.41.44 I consider that you have been awakened by my instructions....
मन्ये साधु.विबुद्धः असि पदे विश्रान्तवान् असि ।
manye sAdhu.vibuddha: asi pade vizrAntavAn asi |
संकल्पैः अवमुक्तः असि सत्य~एक=आत्म.मयः भव ॥६।५३।४२॥
saMkalpai: avamukta: asi satya~eka=Atma.maya: bhava ||6|53|42||
.
*jd.8
manye sAdhu.vibuddha: asi
vizrAntavAn asi *you are reposed *
*saMk*alpai: avamukta: asi
satya~eka=Atma.maya: bhava *be made with a soul that is one with what.is.So
<http://what.is.So>. **sAdhu.vibuddha
सर्व.भूत.स्थम् आत्मानम् भजति एकत्वम् आत्मनः ।
sarva.bhUta.stham AtmAnam bhajati ekatvam Atmana: |
सर्वथा वर्तमनः अपि न स* भूयः अभिजायते ॥६।५३।४४॥
sarvathA vartamana: api na sa* bhUya: abhijAyate ||6|53|44||
.
*jd.44
sarvathA vartaman*a: a*pi na* sa* *bhUy*a: a*bhijAyate *. *
सर्व.भूत.स्थम् What is set in all beings आत्मानम् as Self भजति he
worships, एकत्वम्
आत्मनः the Oneness of the Self, सर्वथा वर्तमनः.अपि everyhow, even at work. न
सः Not he भूयस् अभिजायते again undergoes births. *vlm.44. He who worships
the Universal soul that resides in all beings, as the one self.same and
undivided spirit; is released from the doom of repeated births, wheather he
*sv.41.44 I consider that you have been awakened by my instructions. Behold
the self in all and all in the self, remaining for ever firmly established
एकत्वम् सर्व.शब्द.अर्थ* एक.शब्द.अर्थ आत्मनः ।
ekatvam sarva.zabda.artha* eka.zabda.artha Atmana: |
आत्मा अपि च न सत् न असत् गतः यस्य आशु तस्य तत् ॥६।५३।४५॥
AtmA api ca na sat na asat gata: yasya Azu tasya tat ||6|53|45||
.
ekatvam
eka.zabda.artha Atmana: *+ *
AtmA api ca
na sat na asat.gata:
yasya Azu tasya tat *. *
त्रैलोक्य.चेतसाम् अन्तर् Within all those aware of the three worlds आलोकः यः
प्रकाश.जः the light which is born of radiance/projection अनुभूतिम् उपारूढः
having attained the experience "सः अहम् आत्मा" "This am I, the Self" इति
निश्चयः such is the certainty. .46.
*sv.46 The self can neither be conceived of as existence or non.existence,
it is what it is.
*vlm.46. He who shines as light within the minds of all persons, and dwells
in the inwards consciousness or percipience of every being, is no other
than the very soul that dwells within myself also.
#ruh .> #Aruh .> #upAruh .>#upArUDha .mfn.. mounted , ascended ; one who
has arrived , approached *R.&c.
त्रैलोक्य.पयसाम् अन्तः तु रस.अनुभवः स्थितः ।
trailokya.payasAm anta: tu rasa.anubhava: sthita: |
गव्यानाम् अब्धिजानाम् च सः अयम् आत्म इति भारत ॥६।५३।४७॥
gavyAnAm abdhijAnAm ca sa: ayam Atma iti bhArata ||6|53|47||
.
ras*a.a*nubhava: sthita: *is situate the experience of taste/flavor *
gavyAnAm abdhijAnAm ca s*a: a*yam Atma iti bhArata *. *
*sv.47 The inner light that shines as pure experiencing in all beings, that
alone is the self which is indicated by the word 'I': this is for certain.
*vlm.47. That which is settled in shape of savour in the waters all over
the three worlds. (ie. in the earth, heaven, and underneath the ground);
and what gives flavour to the milk, curd and the butter of the bovine kind,
and dwells as sapidity in the marine salt and other saline substances, and
imparts its sweetness to saccharine articles, the same is this savoury
soul, which gives a gust to our lives, and a good taste to all the objects
of our enjoyment.
अन्तः सर्व.शरीराणाम् यः सूक्ष्मः अनुभवः स्थितः ।
anta: sarva.zarIrANAm ya: sUkSma: anubhava: sthita: |
मुक्ता~अनुभव.नीयेन सः अयम् आत्मा अस्ति सर्वगः ॥६।५३।४८॥
muktA~anubhava.nIyena sa: ayam AtmA asti sarvaga: ||6|53|48||
.
anta: sarva.zarIrANAm
muktA anubhava.nIyena
s*a: a*yam AtmA asti sarvaga: *. *
sa.bAhy*a.a*bhyantare yathA *as there is inside and out *
tejas *energic Fire / sparkle *
tathA asmi dehAnAm *thus am I of/in bodies *
a.*saMs*thita: iva sthita: *situate as.if not seatet there. *
*vlm.50. As all the gems and pearls of the sea, have a lustre inherent in
them, and which shines forth both in their inside and outside; so the soul
shines in and out of every body without being seated in any part of it,
whether in or out or anywhere about it.
*sv.49.50 It exists in all even as butter exists in milk.
यथा कुम्भ सहस्राणाम् स बाह्य.अभ्यन्तरे नभः ।
yathA kumbha.sahasrANAm sa.bAhya.abhyantare nabha: |
जगत्.त्रय शरीरानाम् तथा आत्मा अहम् अवस्थितः ॥६।५३।५१॥
jagat.traya.zarIrAnAm tathA AtmA aham avasthita: ||6|53|51||
*jd.51
sa.bAhya.abhyantare nabha: *outside and in is the spacious sky *
jagat.traya.zarIrAnAm tathA *so too, of all the bodies of the Triple World
*sv.51 Even as in a collection of a thousand pots there is space within and
outside of all the pots, undivided and indivisible, even so the self exists
pervading all beings in the three worlds.
*vlm.51. As the air pervades both in the inside and outside of all empty
pots, so the spirit of God is diffused in and about all bodies in all the
three worlds. (This is the meaning of omnipresence).
मुक्ताफल.शत~ओघानाम् तन्तुः प्रोत.वपुः यथा ।
muktAphala.zata~oghAnAm tantu: prota.vapu: yathA |
तथा अयम् देह.लक्षानाम् स्थित आत्मा अस्ति अ.लक्षितः ॥६।५३।५२॥
tathA ayam deha.lakSAnAm sthita AtmA asti a.lakSita: ||6|53|52||
.
tantu: prota.vapu: yathA *as a strung.bodies thread *
tathA ayam deha.lakSAnAm sthite *thus when this is.so, in the sense of the
body =*
AtmA asti a.lakSita: *. *
*sv.52 Even as in a necklace of pearls the connecting thread may remain
invisible, even so this self connects all and keeps all together, itself
remaining invisible.
*vlm.52. As hundreds of pearls are strung together by a thread in the
neckless, so the soul of God extends through and connects these millions of
beings, without its being known by any. (This all connecting attribute of
God, is known as #sutrAtmA in the vedAnta).
ब्रह्म.आदौ तृण.पर्यन्ते पदार्थ.निकुरम्बके ।
brahma.Adau tRNa.paryante padArtha.nikurambake |
सत्तासामान्यम् एतत् यत् तम् आत्मानम् अजम् विदुः ॥६।५३।५३॥
sattAsAmAnyam etat yat tam AtmAnam ajam vidu: ||6|53|53||
.
padArtha.nikurambake *in all the multitude of things =*
sattA.sAmAnyam etat yat *this which is the un/common Suchness *
tam AtmAnam ajam vidu: *know that as the unborn Self. *
*sv.53 That truth or reality is known as the self which pervades all things
right from brahma the creator to the blade of grass.
*vlm.53. He who dwells in the hearts of every body in the world, commencing
from brahmA to the object grass that grows on the earth; the essence which
is common in all of them, is the brahmA the unborn and undying.
तत् ईषत्.स्फुरित.आकारम् ब्रह्म ब्रह्मा एव तिष्ठति ।
tat ISat.sphurita.AkAram brahma brahmA eva tiSThati |
अहन्ता.आदि जगत्ता.आदि क्रमेण भ्रम.कारिणा ॥६।५३।५४॥
ahantA.Adi jagattA.Adi krameNa bhrama.kAriNA ||6|53|54||
.
brahma brahmA eva tiSThati *is the brahman Immensity sitting as the immense
brahmA *
ahantA.Adi *as all.sorts.of "I"ness*
jagattA.Adi *all.sorts.of "world"ness =*
krameNa bhrama.kAriNA *. *
*sv.54 In that brahman there is a little manifestation which is also
brahman: and that is known here as the I.am.ness and the world on account
of ignorance and delusion.
*vlm.54. brahmá is a slightly developed form of brahma, and resides in the
spirit of the great brahma, and the same dwelling in us, makes us conceive
of our egoism by mistake of the true Ego.
आत्मा एव इदम् जगत्.रूपम् हन्यते हन्ति वा अत्र किम् ।
AtmA eva idam jagat.rUpam hanyate hanti vA atra kim |
शुभ.अशुभैः जगत् दुःखैः किम् अस्य, अर्जुन, लिप्यते ॥६।५३।५५॥
zubha.azubhai: jagat du:khai: kim asya, arjuna, lipyate ||6|53|55||
.
AtmA eva idam jagat.rUpam
hanyate hanti vA atra kim |
zubha.azubhai: jagat du:khai:
kim asya, arjuna, lipyate
आत्मा.एव इदम् जगद्.रूपम् This world is only a form of Self. हन्यते हन्ति वा
अत्र किम् Who kills or gets.killed here? शुभ.अ.शुभैः जगत्.दुःखैः With the
auspicious.inauspicious / good.evil, with the sorrows of the world किम् अस्य
अर्जुन लिप्यते just whose, *arjuna, bear a taint? #>lip especially connotes
"painting"—the body of a person (smearing with oils), or a picture on the
wall. See CGl. .55.
*vlm.55. The divine soul being manifest in the form of the world, say what
can it be that destroys or is destroyed in it; and tell me, *arjunA, what
can it be that is subject to or involved in pleasure or pain.
*sv.55.56 When all this is but the one self, O *arjuna, what is the meaning
प्रतिबिम्बेषु इव आदर्श.समम् साक्षिवत् आस्थितम् ।
pratibimbeSu iva Adarza.samam sAkSivat Asthitam |
नश्यत्सु न विनश्यन्तम् यः पश्यति स* पश्यति ॥६।५३।५६॥
nazyatsu na vinazyantam ya: pazyati sa* pazyati ||6|53|56||
.
pratibimbeSu iva x
Adarza.samam sAkSivat Asthitam |
nazyatsu na vinazyantam
ya: pazyati sa* pazyati
*jd.56 pratibimbeSu iva *as with reflections *nazyatsu *disappearing *na
vinazyantam *not disappearing *Adarza.samam *mirror.same *sAkSi.vad
Asthitam *seated as the witness *ya: pazyati* sa* *pazyati *who sees he
sees.*
*vlm.56. The divine soul is as a large mirror, showing the images of things
destroyed, but looks as it looked before.
*sv.55.56 When all this is but the one self, O *arjuna, what is the meaning
these changes and that the self is unchanged and unaffected by these
changes, he knows the truth.
While a reflection vanishes,
the mirror does not disappear:
it is the constant witness, which
sees everything one sees.
vinazyantam *not disappearing *Adarza.samam *mirror.same *sAkSi.vad
Asthitam *seated as the witness *ya: pazyati* sa* *pazyati *who sees he
sees.*
इदम् च अहम् इदम् न इति इति इदम् कथ्यते मया ।
idam ca aham idam na iti iti idam kathyate mayA |
एवम् आत्मा अस्मि सर्व.आत्मा माम् एवम् विद्धि, पाण्डव ॥६।५३।५७॥
.
idam ca aham idam na iti
evam AtmA asmi
sarva.AtmA mA*m eva*m viddhi
pANDava *. *
*sv.57.Though I use expressions suggestive of diversity, the reality is
non.dual.
*vlm.57. When I say I am this and not the other (of my many reflexions in a
prismatic glass, or of my many images in many pots of water), I am quite
wrong and inconsistent with myself; so is it to say, that the human soul is
the spirit or image of God, and not that of any other being, when the
self.same Divine spirit is present and immanent in all. (The catholic
spirit of the Hindu religion, views all beings to partake of the Divine
spirit, which is in all as in a prismatic glass) ·
इमाः सर्वाः प्रवर्तते सर्ग.प्रलय.विक्रियाः ।
imA: sarvA: pravartate sarga.pralaya.vikriyA: |
आत्मनि अहम्ता.चित्त.स्थः पयः स्पन्दा* इव अम्बुधौ ॥६।५३।५८॥
Atmani ahamtA.citta.stha: paya: spandA* iva ambudhau ||6|53|58||
.
imA: sarvA: pravartate
sarga.pralaya.vikriyA: |
Atmani ahamtA.citta.stha:
paya: spandA* iva ambudhau
*vlm.58. The revolutions of creation, sustentation and final dessolution,
take place in an unvaried and unceasing course in the spirit of God, and so
the feelings on surface of the waters of the sea. (Egoistic feelings rising
from the boistrous mind, subside in the calmness of the soul).
*sv.58.59 All these comings and goings, creation and dissolution, are
non.different from the self. The self is the very nature of the totality of
existence, even as hardness is the characteristic of a rock and liquidity
the nature of waves.
यथा उपलत्वम् शैलानाम् दारुत्वम् च महीरुहाम् ।
yathA upalatvam zailAnAm dArutvam ca mahIruhAm |
तरङ्गाणाम् जलत्वम् च पदार्थानाम् तथा आत्मता ॥६।५३।५९॥
taraGgANAm jalatvam ca padArthAnAm tathA AtmatA ||6|53|59||
.
dArutvam ca mahI.ruhAm *woodiness of earth.growing trees *
taraGgANAm jalatvam ca *waterness of waves *
padArthAnAm tathA AtmatA *thus is the Selfness of things*
*. *
*vlm.59. As the stone is the constituent essence of rocks, the wood of
trees and the water of waves; so is the soul the constituent element of all
existence.
*sv.58.59 All these comings and goings, creation and dissolution, are
non.different from the self. The self is the very nature of the totality of
existence, even as hardness is the characteristic of a rock and liquidity
the nature of waves.
सर्व.भूत.स्थम् आत्मानम् सर्व.भूतानि च आत्मनि ।
sarva.bhUta.stham AtmAnam sarva.bhUtAni ca Atmani |
यः पश्यति तथा आत्मानम् अ.कर्तारम् स* पश्यति ॥६।५३।६०॥
ya: pazyati tathA AtmAnam a.kartAram sa* pazyati ||6|53|60||
.
sarva.bhUtAni ca Atmani *and all beings in self *
ya: pazyati tathA AtmAnam *who sees thus self *
a.kartAram* sa* *pazyati *a nonDoer he sees. *
*sv.60 He who sees the self in all and all in the self and he who sees that
the self is non.doer (being non.dual), he sees the truth.
*vlm.60 He who sees the soul (as inherent in all substances, and every
substance (to be contained) in the soul; and views both as the component of
one another, sees the uncreating God as the reflector and reflexion of
Himself.
नाना.आकार.विकारेषु तरङ्गेषु यथा पयः ।
nAnA.AkAra.vikAreSu taraGgeSu yathA paya: |
कटक.आदिषु वा हेम भूतेषु आत्मा तथा अर्जुन ॥६।५३।६१॥
kaTaka.AdiSu vA hema bhUteSu AtmA tathA arjuna ||6|53|61||
.
nAnA.AkAra.vikAreSu taraGgeSu yathA paya: kaTaka.AdiSu vA hema
bhUteSu AtmA tathA arjuna
*jd.61 नाना.आकार.विकारेषु
तरङ्गेषु यथा पयः
कटक.आदिषु वा हेम
भूतेषु आत्मा तथा.अर्जुन
*. *
*vlm.61. Know *arjuna, the soul to be the integrant part of every thing,
and the constituent element of the different forms and changes of things;
as the water is of the waves, and the gold is of jeweleries, (The spirit of
God is believed as the material cause of all).
*sv.61.63 Just as gold is the reality in all the ornaments made of gold,
whatever be their shape and size; just as water is the reality in all the
waves and ripples on the ocean, whatever be their shape or size, even so
the supreme self or the infinite consciousness alone is the reality in what
appears to be a world of diverse creatures.
नाना.तरङ्ग.वृन्दानि यथा लोलानि वारिणि ।
nAnA.taraGga.vRndAni yathA lolAni vAriNi |
कटक.आदीनि वा हेम्नि भूतानि एवम् परात्मनि ॥६।५३।६२॥
kaTaka.AdIni vA hemni bhUtAni evam parAtmani ||6|53|62||
.
nAnA.taraGga.vRndAni yathA lolAni vAriNi kaTaka.AdIni vA hemni bhUtAni evam
parAtmani
nAnA.taraGga.vRndAni
*varying waves in crowds *
yathA lolAni vAriNi *as the waters play *
kaTaka.AdIni vA hemni *or bracelets in the gold *
bhUtAny* eva*m parAtmani *beings are so in a higher self*
*. *
gamyam asti jagat.traye *+ *
kva te vA api jagat kim vA *even this world, where is it for you? and what?
*
kim mudhA parimuhyasi *why are you foolishly deluded? *
*sv.64 Why then do you vainly grieve? What is there in all these changing
phenomena that your heart should be devoted to?
*vlm.64. How can there be an independent existence, or voluntary change of
anything in the world; where can they or the world be, except in the
essence and omnipresence of God, and wherefore do you think of them in
vain?
इति श्रुत्वा अभयम् तु अन्तर् भावयित्वा सु.निश्चितम् ।
iti zrutvA abhayam tu antar bhAvayitvA su.nizcitam |
जीवन्मुक्ताः चरन्ति इह सन्तः सम.रस.आशयाः ॥६।५३।६५॥
jIvanmuktA: caranti iha santa: sama.rasa.AzayA: ||6|53|65||
.
iti zrutvA abhayam tu
antar bhAvayitvA su.nizcitam *having imagined it as certainty + *
jIvanmuktA: caranti iha *the **Living.jIvas proceed here *
santa: sama.rasa.AzayA: *being at rest in affected sameness. *
*sv.65 Thus questioning themselves, the liberated ones roam this world in
total freedom and in perfect equilibrium.
*vlm.65. By knowing all this as I have told you, the saints live fearless
in this world by reflecting on the supreme Being in themselves; they move
about as liberated in their lifetime, with the equanimity of their souls.
निर्मान.मोहा* जित.सङ्ग.दोषा*
nirmAna.mohA* jita.saGga.doSA*
अध्यात्म.नित्याविनिवृत्त.कामाः ।
adhyAtma.nityAvinivRtta.kAmA: |
द्वन्द्वैः विमुक्ताः सुख.दुःख.संज्ञैः
dvandvai: vimuktA: sukha.du:kha.saMjJai:
गच्छन्ति अमूढाः पदम् अव्ययम् तत् ॥६।५३।६६॥
gacchanti amUDhA: padam avyayam tat ||6|53|66||
.
nirmAna.mohA:
adhyAtma.nityAvinivRtta.kAmA: *+ *
dvandvai: vimuktA: sukha.du:kha.*saMj*Jai:
gacchanti amUDhA: padam avyayam tat *. *
.
*sv.66 Their desires having turned back on themselves (desires), their
delusion having been shed, unattached to anything but firmly established in
self.knowledge, freed from all sense of duality known as happiness and
unhappiness, the sages reach the supreme state.
*vlm.66. The enlightened saints attain to their imperishable states, by
being invincible to the errors of fiction, and unsubdued by the evils of
worldly attachment; they remain always in their spiritual and holy states,
by being freed from temporal desires, and the conflicts of jarring
passions, doubts and dualities.
@@@
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
<https://groups.google.com/forum/#!forum/yoga-vasishtha>
चित् संवित्त्या.उच्यते जीव:
संकल्पात्स मनो भवेत् ।
बुद्धि: चित्तmaहंकार:
माया.इति.आदि अभिधम् तत:॥
mAyA.iti.Adi abhidham tata:||
y3067.021/FM.3.67.21
+++
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
FM6054 ON SELF.WISDOM 2.SP23.24 .z38
https://www.dropbox.com/s/s0t3eszwu9xre95/fm6054%202.sp23..24%20On%20Self.Wisdom%20.z38.docx?dl=0
On Wed, Sep 22, 2021 at 12:06 PM Jiva Das <das....@gmail.com> wrote:
>
>
> FM.6.50.FM.6.99
>
> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
> <https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>
>
> FM6053 THE TWO FORMS OF VISHNU 2.SP20.22 .z66
>
>
> https://www.dropbox.com/s/1jae7l4dkasimrh/fm6053%202.sp20..22%20THE%20TWO%20FORMS%20OF%20viShNu%20.z66.docx?dl=0
>
>
>
> *o**ॐm*
>
>
>
>
>
>
>
> FM.6.53
>
>
>
> *THE TWO FORMS OF VISHNU*
>
>
>
> *THE LORD.IISHVARA said—*
>
>
> अर्जुन, त्वम् न हन्ता त्वम् अभिमानम् अलम् त्यज ।
>
> arjuna tvam na hantA tvam abhimAnam alam tyaja |
>
> जरा.मरण.निर्मुक्तः स्वयम् आत्मा असि शाश्वतः ॥६।५३।१॥
>
> jarA.maraNa.nirmukta: svayam AtmA asi zAzvata: ||6|53|1||
>
> .
>
>
> *: *
>
> *give.up this notion of yourself*
>
> *!*
>
> *you are free from old.age,*
>
> *free from death*
>
> *:*
>
> *you yourself are the eternal Self*
>
> *.*
>
> *Arjuna, *tvam*.you are* na.*not a* hantA*.x,* tvam*.you have* abhimAna.
> *pride/self.conceit*.m alam tyaja jarA.maraNa.nirmukta:
> svayam AtmA asi zAzvata:
>
> .
>
> *sv. give up this vain egotistic notion....
>
> *vlm. a false conceit of yours which you must shun....
>
>
> ~*tvam*.you are*
>
>
> यस्य न अहम्.कृतः भावः बुद्धिः यस्य न लिप्यते ।
>
> yasya na aham.kRta: bhAva: buddhi: yasya na lipyate |
>
> हत्वा अपि स* इमान् लोकान् न हन्ति न निबध्यते ॥६।५३।२॥
>
> hatvA api sa* imAn lokAn na hanti na nibadhyate ||6|53|2||
>
> .
>
> "I".dentity = *
>
> buddhi: yasya na lipyate – *whose buddhi*Intellect is not
> attached/entangled/tainted greasy. = *
>
> hatvA api *tho having.slain = *
>
> sa: imAn lokAn na hanti *he does not slay these people =*
>
> na nibadhyate *nor is he bound *
> .
>
> *vlm.2. He who has no egoism in him, and whose mind is not moved (by joy
> kill every one in the wo*rld. *(This is an attribute of the supreme soul).
> *sv.2.3 He who is free from egosense and whose intelligence is not
> attached to anything, he does not kill nor is he bound even if he destroys
> *jd. This is a most amazing saying, for it is at the heart of the amoral
> ethic of YV. Guilt, in this view, does not accrue to someone living.free
> (the *jIvanmukta), because s/he does not act.
>
> #lip (cf rip), cl. 6.1 P. A. limpati, .te (pf. lilepa. Br.
> aor. alipat
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Kathās>•
> alispata, alipta Gr • .alipsata
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#RV>; fut.
> *p. .lipya Br.
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Br> &c), •
> greasefully, to be *attached* to (loc), stick, adhere • Caus. lepayati
> with (instr) or on (loc) • to cover
> Des. lilipsati, .te: Intens. leliyate, lelepti ib.
>
>
> या एव संजायते संवित् अन्तः सा एव अनुभूयते ।
>
> yA eva saMjAyate saMvit anta: sA eva anubhUyate |
>
> अयम् सः अहम् इदम् तत् म इति अन्तः संविदम् त्यज ॥६।५३।३॥
>
> ayam sa: aham idam tat ma iti anta: saMvidam tyaja ||6|53|3||
>
> .
>
>
> anta: sA* eva* anubhUyate is itself experienced within
>
> ayam s*a: a*ham "This.here am I"
> idam tan me "That.there is mine"
>
> .
>
> *vlm.3. Whatever is known in our consciousness, the same is felt within
> us; shun therefore your inward conscious of egoism and meity, as this is I
> and these are mine, and these are others and theirs.
>
> *sv.2.3 He who is free from egosense and whose intelligence is not
> attached to anything, he does not kill nor is he bound even if he destroys
>
>
> अनया एव च युक्तः अस्मि नष्टः अस्मि इति च भारत ।
>
> anayA eva ca yukta: asmi naSTa: asmi iti ca bhArata |
>
> अभितः सुख.दुःखाभ्याम् अवशः परितप्यसे ॥६।५३।४॥
>
> abhita: sukha.du:khAbhyAm avaza: paritapyase ||6|53|4||
>
> .
>
>
> naSTa: asmi iti ca bhArata *and "I am destroyed", o bharata = *
>
> abhita: sukha.du:khAbhyAm *surrounded by pleasures and pains = *
>
> avaza: paritapyase *unwillingly you are tormentet*
>
> *. *
> *vlm.4. The thought that you are connected with such and such persons and
> things, and that of your being deprived of them, and the joy and grief to
> which you are subjected thereby, must affect your soul in a great measure,
>
> #avaza. a.vaza, without.compulsion unsubmissive to another's will ,
> independent , unrestrained , free , AV. vi , 42 , 3 & 43 , 3 , &c; not
> having one's own free will , doing something against one's desire or
> unwillingly Mn. v , 33 Bhag. &c.
>
> *vlm.4. The thought that you are connected with such and such persons and
> things, and that of your being deprived of them, and the joy and grief to
> which you are subjected thereby, must affect your soul in a great measure,
>
> *sv.4.7 Hence abandon the wrong notions of 'This I am' and 'This is mine'.
> It is only because of these wrong notions that you think 'I am destroyed, '
> and suffer.
>
>
>
> स्व.आत्म.अंशैः क्रियमाणानि गुणैः कर्माणि भागशः ।
>
> sva.Atma.aMzai: kriyamANAni guNai: karmANi bhAgaza: |
>
> अहम्.कार.विमूढ=आत्मा कर्ता अहम् इति मन्यते ॥६।५३।५॥
>
> aham.kAra.vimUDha=AtmA kartA aham iti manyate ||6|53|5||
>
> .
>
>
> kriyamANAni *operating = *
>
> guNai: karmANi *with qualities the karma.s =*
>
> bhAga.za: *bit.by.bit = *
>
> *aham*.kAra.vimUDha=AtmA *ahamkAra."I"dentity** .deceived=self = *
>
> kartA aham iti manyate *has the thought "I am the Doer"*
>
> *. *
> *vlm.5. He who does his works with the parts or members of his body, and
> connects the least attention of his soul there with; becomes infatuated by
> his egoism and believes himself as the doer of his action, (here is a
> lesson of perfect indifference enjoined to any act or thought that a man
> does by or entertains in himself).
>
> *sv.4.7 Hence abandon the wrong notions of 'This I am' and 'This is mine'.
> It is only because of these wrong notions that you think 'I am destroyed, '
> and suffer.
>
>
>
> चक्षुः पश्यतु कर्णः च शृणोतु त्वक् स्पृशतु इदम् ।
>
> cakSu: pazyatu karNa: ca zRNotu tvak spRzatu idam |
>
> रसना च रसम् यातु का अत्र कः अहम् इति स्थितिः ॥६।५३।६॥
>
> rasanA ca rasam yAtu kA atra ka: aham iti sthiti: ||6|53|6||
>
> .
>
>
> karNa: ca zRNotu *& your ears hear =*
>
> tvak spRzatu idam *let your touch feel this =*
>
> rasanA ca rasam yAtu *& let your tongue come to taste =*
>
> kA atra k*a: a*ham iti sthiti: *what here is the condition of "Who.am.I"*
>
> *?*
> *vlm.6. Let the eyes see, the ears hear, and your touch feel their
> objects, let your tongue also taste the relish of a thing, but why take
> them to your soul and where is your egoism situated these?
>
> *sv.4.7 Hence abandon the wrong notions of 'This I am' and 'This is mine'.
> It is only because of these wrong notions that you think 'I am destroyed, '
> and suffer.
>
>
>
> कलना.कर्मणि रते मनसि अपि महात्मनः ।
>
> kalanA.karmaNi rate manasi api mahAtmana: |
>
> न कश्चित् अत्र अहम् इति क्लेश भागे क* एव ते ॥६।५३।७॥
>
>
> .
>
> "kalanA.karmaNi – *"In karmic impulse = *
>
> rate manasi api – even in the pleasuring Mind* =*
>
> mahAtmana: *even of a Great Soul =*
>
> na kazcid atra aham" *there is no "I" here" =*
>
> iti *thinking so =*
>
> kleza.bhAge ke* eva* te *what share of trouble is there for you*
>
> *? *
> #kal #kalana कलन a. (end.comp.) Causing, effecting. • kalanam .नम् A
> spot, mark; A defect, an offence, fault. Taking, seizing, grasping;
> कलनात्सर्वभूतानां स कालः परिकीर्तितः. • Knowing, understanding,
> apprehension. •#kalanA .ना Taking, seizing, grasping; काल.कलना Ā. L.29. •
> Doing, effecting. • Karmic impulse, kalanA.karmaNi rate manasi api
> mahAtmana: | na kazcit atra aham, y6053.007 • Subjection; Understanding,
> comprehension; Putting on, wearing; also letting loose; चूडा.कलनाम्
>
> *vlm.7. The minds of even the great, are verily employed in the works that
> they have undertaken to perform, but where is your egoism or soul in these,
> that you should be sorry for its pains. (The soul is aloof from pain).
>
> *sv.4.7 Hence abandon the wrong notions of 'This I am' and 'This is mine'.
> It is only because of these wrong notions that you think 'I am destroyed, '
> and suffer.
>
>
>
> बहुभि: समवायेन यत् कृतम् तत्र, भारत ।
>
> bahubhi: samavAyena yat kRtam tatra, bhArata |
>
> एको ऽभिमान.दु:खेन हासाय एव हि गृह्यते ।५३।८॥
>
> eka: abhimAna.du:khena hAsAya eva hi gRhyate ||6|53|8||
>
> .
>
>
> samavAyena *=*
>
> yat kRtam tatra *what is done there = *
>
> bhArata *=*
>
> eka: *the One = *
>
> *with the sorrow of self.conceit *
>
> hAsAya* eva* hi gRhyate
> .
>
> *vlm.8. Your assumption to yourself to any action, which has been done by
> the combination of many, amounts only to a conceit of your vanity, and
> exposes you not only to ridicule, but to frustrate the merit of your act.
>
> *sv.8 It is only the egotistic and ignorant person who thinks 'I do this',
> whereas all this is done by the different aspects of the one self or
> infinite consciousness.
>
> #samavAya: sam.avAya, together.coming contact, congress, collection,
> aggregate (#samavAyena एन or #samavAyAt आत् , "in combination";
> samavAyaM.>kR °यं.√कृ , " to meet , combine , flock together ") Mn. &c;
> (in phil.) perpetual co.inherence , inner or intimate relation , constant
> and intimate union , inseparable concomitance (= nitya.sambandha नित्य.
> सम्बन्ध , the sixth padArtha पदार्थ or category of the #vaizeSika.s
> वैशेषिकs, expressing relation which exists between a substance and its
> qualities , between a whole and its parts [e.g.between cloth and the yarn
> composing it] , between a genus and its individuals &c ) • course,
> duration (#samavAye ए , with gen. , "during") MBh. i , 556.
>
>
>
> कायेन मनसा बुद्ध्या केवलैः इन्द्रियैः अपि ।
>
> kAyena manasA buddhyA kevalai: indriyai: api |
>
> योगिनः कर्म कुर्वन्ति सङ्गम् त्यक्त्वा आत्म शुद्धये ॥६।५३।९॥
>
> yogina: karma kurvanti saGgam tyaktvA Atma.zuddhaye ||6|53|9||
>
> .
>
>
> manasA buddhyA* with Mind *
>
> *with Intellect *
>
> kevalai: indriyai: api
>
> *with all the senses too Indriya Organs *
>
> yogina: karma kurvanti
>
> *the yogîns make their karma*
>
> saGgam tyaktvA
>
> *having forsaken attachment*
>
> Atma.zuddhaye
>
> *in the pure Self*
> .
>
> *vlm.9. The yogis and hermits do their ritual and ordinary actions with
> attention of their minds and senses, and often times with the application
> of the members and organs of their bodies only, in order to acquire and
> preserve the purity of their souls.
>
> *sv.9.10 Let the eyes see, let the ears hear, let the skin feel, let the
> tongue taste. Where is the 'I' in all this? Even when the mind continues to
> entertain various notions, there is naught which can be identified as 'I'.
> Whereas all these factors are involved in an action, the 'I' assumes
> doership and then suffers. The yogis perform action merely by their mind
> and senses, for self.purification.
>
>
>
> अहन्त.विष.चूर्णेन येषाम् कायो न मारितः ।
>
> ahanta.viSa.cUrNena yeSAm kAyo na mArita: |
>
> कुर्वन्तः अपि हरन्तः अपि न.च ते निर्विषूचिकाः ॥६।५३।१०॥
>
> kurvanta: api haranta: api na.ca te nirviSUcikA: ||6|53|10||
>
> .
>
>
> yeSAm kAya: na mArita: *whose body is not decesased = *
>
> kurvanta: api *tho making = *
>
> haranta: api *tho *taking ??
>
> naca te nirviSUcikA: *neither are they free from disease *
>
> *..*
> *vlm.10. Those who have not subdued their bodies with the morphia o£
> indifference, are employed in the repetition of their actions, without ever
> being healed of their disease (of anxiety).
>
> *sv.9.10 Let the eyes see, let the ears hear, let the skin feel, let the
> tongue taste. Where is the 'I' in all this? Even when the mind continues to
> entertain various notions, there is naught which can be identified as 'I'.
> Whereas all these factors are involved in an action, the 'I' assumes
> doership and then suffers. The yogis perform action merely by their mind
> and senses, for self.purification.
>
>
>
> न क्वचित् राजते कायः ममता.मेध्य.दूषितः ।
>
> na kvacit rAjate kAya: mamatA.medhya.dUSita: |
>
> प्राज्ञः अपि अति.बहु.ज्ञः अपि दुः.शीला* इव मानवः ॥६।५३।११॥
>
> prAjJa: api ati.bahu.jJa: api du:.zIlA* iva mAnava: ||6|53|11||
>
> .
>
> mamatA*.medhya*.dUSita*: = prajJa.*knowing/wise*: api*.even/tho* ati.
> *super*.bahu.*much/many*.jJa.*wise/knower*: api*.even/tho* du:.zIlA* iva.
> *like/as.if* mAnava*:
> .
>
> mamatA*
>
> medhya*
>
> dUSita*:
>
> du:.zIlA*
>
> mAnava*:
>
> .
>
>
> *: *
>
> *even some prAjna.Sage *
>
> *tho super.intelligent *
>
> *may act like a misbehaving Human*
>
> *. *
> *sv.11 He who is polluted by the egosense, whether he is a learned scholar
> or one superior even to that, he indeed is a wicked man.
>
> *vlm.11. No person is graceful whose mind is tinged with his selfishness,
> as no man however learned and wise is held in honour, whose conduct is
> blemished with unpoliteness and misbehaviours.
>
> *"my"ness.unpolluted.corrupt uncorrupted by the evil of "my"ness = *prAjJa:
> api *even a prAjna Sage = *ati.bahu.jJ*a: a*pi *tho super.intelligent =*
> du:zIla iva mAnava: *he is like a human of bad behavior. *
>
>
> निर्.ममः निर्.अहम्कारः सम=दुःख.सुखः क्षमी ।
>
> nir.mama: nir.ahamkAra: sama=du:kha.sukha: kSamI |
>
> यः स* कार्यम् अ.कार्यम् वा कुर्वन् अपि न लिप्यते ॥६।५३।१२॥
>
> ya: sa* kAryam a.kAryam vA kurvan api na lipyate ||6|53|12||
>
> .
>
> =du:kha*.pain/sorrow/bad. space*.sukha.*good/pleasure*: kSami*.I yas
> *.this.who/which* sas.*he/it* kArya.*effect*.m ~akArya.*without.effect*.m
> vA.*or* kurvan.*do/making* api*.even/tho* na*.no/t* lipyat*.e
>
> .
>
> kSami*
>
> lipyat*.e
>
> *. *
>
> *without a "mine",*
>
> *without "I"dentity,*
>
> *one for whom pleasure and sorrow are the same,*
>
> *someone patiently doing*
>
> *(or not doing)*
>
> *hir work*
>
> *is not entangled in hir act*
>
> *. *
>
> *jd.12 nir.mama: Without "mine" = nir.*aham*kAra: without ego.nature =
> entangled/attached compare BG.5.7.
>
> *vlm.12 He who is devoid of his selfishness and egotism, patient both in
> prosperity and adversity, is neither affected nor dejected whether engaged
> in activities or not.
>
> *sv. .., he is not bound whether he does what is approved or what is
> forbidden.
>
>
>
> इदम् च ते, पाण्डु.सुत, स्व.कर्म क्षात्रम् उत्तमम् ।
>
> idam ca te, pANDu.suta, sva.karma kSAtram uttamam |
>
> अपि क्रूरम् अति.श्रेयः सुखाय एव उदयाय च ॥६।५३।१३॥
>
> api krUram ati.zreya: sukhAya eva udayAya ca ||6|53|13||
>
> .
>
> *Urself/itself*.*Karma* kSAatra*.m uttama.*highest/utmost*.m api krUra*.m
> ati.*super*.zreyas*.better/excellent/beloved* sukha.*good/pleasure*.Aya
> eva.*even/only/indeed* udaya.*rise/ascent*.Aya ca*.and/also*
> .
>
> pAaNDu*
>
> kSAatra*
>
> krUra*
>
> .
>
> इदं च ते पाण्डु.सुत So this is for you, son of Pandu, स्व.कर्म क्षात्रम्
> *cruel yet super.auspicious सुखाय एव उदयाय च and indeed for the rising of
> pleasure. .13.
>
> *sv.13 Hence, O *arjuna, your duty now as a warrior, *tho *it involves
>
> *vlm.13. Know this, O son of Pandu as the best field for your martial
> action; which is worthy of your great good, glory and ultimate happiness.
> (War in a just cause is attended with glory).
>
> So, son of Pandu,
>
> for you this is the proper field of duty for a warrior's karma.
>
> It is cruel,
>
> yet it is most auspicious,
>
> and even the wellspring of pleasure.
>
>
> *for you this is the proper field of duty for a warrior's karma.*
>
> *It is cruel,*
>
> *yet it is most auspicious,*
>
> *and even the wellspring of pleasure.*
>
>
> अपि कुत्सितम् अपि अन्यत् अपि अधर्मम् अक्रमम् ।
>
> api kutsitam api anyat api adharmam akramam |
>
> श्रेष्टम् ते स्वम् यथा कर्म तथा इह अमृतवान् भव ॥६।५३।१४॥
>
> zreSTam te svam yathA karma tathA iha amRtavAn bhava ||6|53|14||
>
> .
>
> adharma.*unrighteousness/injustice/demerit*.m akrama*.m = zreSTa*.m te
> *.they/you* svam.*itself* yathA.*as/how* *Karma* tathA.*thus* iha.
> *here/itw/now* amRta.*nectar\deathless*.vAn*.like* bhava.
> *become!/origin/becoming*
> .
>
> kutsita*
>
> akrama*.m =
>
> zreSTa*.m
>
> .
>
> *sv.14 The performance of action appropriate to you — even if it is
> despicable and unrighteous — is the best. By its due performance become
> immortal here.
>
> *vlm.14. Though you reckon it as heinous on the one hand and unrighteous
> on the other; yet you must acknowledge the super excellence and
> imperiousness of the duties required of your martial race, so do your duty
> and immortalize yourself.
>
>
>
> मूर्खस्य अपि स्व.कर्म एव श्रेयसे किम्.उ सन्मतेः ।
>
> mUrkhasya api sva.karma eva zreyase kim.u sanmate: |
>
> मतिः गलत् अहम्कारा पतिता अपि न लिप्यते ॥६।५३।१५॥
>
> mati: galat ahamkArA patitA api na lipyate ||6|53|15||
>
> .
>
> *at.all/indeed* sanmati*.e: mati*.mind/opinion*: galat* *ahamkAra
> *."I"dentity*.A patita.*(be)fallen*.A api*.even/tho* na*.no/t* lipyat.*attaching.to/smearing
> <http://attaching.to/smearing>*.e
> .
>
> mUrkha*
>
> zreyase*
>
> sanmati*
>
> galat*
>
> .
>
> a fool who does his Karmic duty gets his reward;..
>
> what then of wise folk like you?
>
> Free your mind from Egoity:..
>
> tho you fall into the mud you will not be stainet
>
> .
>
> अपि स्व.कर्म For/if his own karma एव मूर्खस्य even of a fool
>
> श्रेयसे [leads] to glory, किम्.उ सन्.मतेः what indeed of the
> right.minded?
>
> मतिः थे मिन्द् Mati, the functional Manas
>
> गलद् अहंकारा its Ahamkara Egoity drained.away
>
> #gal #vigal #vigalita flowed away, drained off, dried up; melted away,
> dissolved; fallen down or out, slipped out of (abl.); passed away,
> disappeared, vanished; come forth; trickled, oozet
>
> #lip (cf >rip), cl. 6.1 P. A. limpati, .te (pf. lilepa. Br.
> aor. alipat
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Kathās>•
> alispata, alipta Gr • .alipsata
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#RV> ; fut.
> *p. .lipya Br.
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Br> &c.),
> Pass. lipyate (ep. also .ti • aor. alepi), to be smeared &c • to be
> attached to (loc.), stick, adhere • Caus. lepayati (aor. alIlipat), to
> cause to smear &c • to smear or anoint anything (acc.) with (instr.) or on
> (loc.) • to cover
> (instr.): Des. lilipsati, .te: Intens. leliyate, lelepti ib.
> *sv.15 Even a fool's natural action is noble in his case. How much more is
> this valid in the case of a good man!
>
> *vlm.15. Seeing even the ignorant stick fast to the proper duties of their
> race, no intelligent person can neglect or set them at naught; for the mind
> that is devoid of vanity, cannot be ashamed or dejected, even if one fails
> or falls in the discharge of his duty.
>
>
>
> योग.स्थः कुरु कर्माणि सङ्गम् त्यक्त्वा, धनंजय ।
>
> yoga.stha: kuru karmANi saGgam tyaktvA, dhanaMjaya |
>
> निःसङ्गः त्वम् यथा.प्राप्त=कर्मवान् न निबध्यते ॥६।५३।१६॥
>
> ni:saGga: tvam yathA.prApta=karmavAn na nibadhyate ||6|53|16||
>
> .
>
> *Connexion*.m tyaktvA.*having.abandoned/given.up*, *Dhanamjaya*
> ni:saGga*: tvam.*you* yathAprApta.*as.gotten*=*Karma*.vAn*.like* na
> nibadhyat*.e
>
> *. *
>
> ni:saGga*
>
> nibadhyat*
>
> *. *
> dhanam.jaya.Prize.Winner,
>
> arjuna the Straight,
>
> fixed in your yogic Union, work without attachment.
>
> Taking your *karma as it comes,
>
> you don't get entanglet
>
> योग.स्थः Set in Yoga Union/practice कुरु कर्माणि perform your karma सङ्गं
> त्यक्त्वा having.forsaken attachment धनंजय o Dhanam.Jaya Prize.Winner
> (*arjuna) निःसङ्गस् unattached * त्वं यथा.प्राप्त=कर्मवान् taking the
> karma as one get it न निबध्यते one is not entanglet .16.
>
> *sv.16 Engage yourself in action, established in the spirit of yoga and
> *vlm.16. Do your duty, O *arjuna, with your yoga or fixed attention to it, and
> avoid all company (in order to Keep company with the object of your pursuit
> only). If you do your works as they come to you by yourself alone, you
> will never fail nor be foiled in any. i.e. thy object thou canst never
> gain, unless from all others you refrain.
>
>
>
> शान्त.ब्रह्म.वपुः भूत्वा कर्म ब्रह्म.मयम् कुरु ।
>
> zAnta.brahma.vapu: bhUtvA karma brahma.mayam kuru |
>
> ब्रह्म.अर्पण.समाचारः ब्रह्म एव भवसि क्षणात् ॥६।५३।१७॥
>
> brahma.arpaNa.samAcAra: brahma eva bhavasi kSaNAt ||6|53|17||
>
> .
>
> *.having.become* *Karma* brahma.*Brahman.Immensity*.maya.*made*.m kuru
> *.make!do* brahma.*Brahman.Immensity*.arpaNa*.samAcAra*:
>
> brahma.*Brahman.Immensity* eva.*even/only/indeed* bhavasi* kSaNAt
> *.at.once/in.a.moment*
>
> *. *
>
> arpaNa*.
>
> samAcAra*:
>
> bhavasi*
>
> *. *
> having become a body in the massive peace of the brahman,
>
> make of your karma a construct of the brahman,
>
> your worship of the brahman:
>
> so become brahman!
>
> brahman*Immensity =*
>
> कर्म ब्रह्म.मयं कुरु *make your karma a construct of the brahman = *
>
> ब्रह्म.अर्पण.समाचारः practicing worship of the brahman *=*
>
> ब्रह्म एव भवसि क्षणात् you at.once become the brahman. *. *
> *sv.17 Be at peace, even as brahman is peace. And make your action of the
> nature of brahman.
>
> *vlm.17. Be as quiet as the person of brahma, and do your works as quietly
> as brahmA does leave his result (whether good or bad) to brahma, (because
> you can have no command over the consequence), and by doing so, assimilate
> thyself into the nature of brahma, (who is all in all).
>
> Having become a body in the massive peace of the brahman,
>
> make of your karma a construct of the brahman,
>
> your worship of the brahman:
>
> so become brahman!
>
>
>
> ईश्वर.अर्पित=सर्व.अर्थ* ईश्वर.आत्मा निरामयः ।
>
> Izvara.arpita=sarva.artha* Izvara.AtmA nirAmaya: |
>
> ईश्वरः सर्व.भूतात्मा भव भूषित.भूतलः ॥६।५३।१८॥
>
> Izvara: sarva.bhUtAtmA bhava bhUSita.bhUtala: ||6|53|18||
>
> .
>
> Izvara.arpita+sarva.artha:
>
>
> Izvara.AtmA *as the Ishvara.Self *
>
> nirAmaya: *untainted/unmeasured *
>
> Izvara: sarva.bhUta+AtmA *Ishvara the Self of all beings, *
>
> bhava – *you should become*
>
> bhUSita+bhU.tala: *the ornament of Earth*
>
> *. *
> *sv.18 Thus doing everything as an offering unto brahman, you will
> instantly become brahman. The Lord dwells in all. By performing all your
> actions as an offering unto him, shine as the Lord adored by all.
>
> *vlm.18. Commit yourself and all your actions and objects to God, remain
> as unaltered as God himself, and know him as the soul of all, and be thus
> the decoration of the world. (The gloss says, it is no blasphemy to think
> one's self as God, when there is no other personality besides that of
> Deity).
>
>
>
> संन्यस्त.सर्व.संकल्पः समः शान्त.मना मुनिः ।
>
> saMnyasta.sarva.saMkalpa: sama: zAnta.manA muni: |
>
> संन्यास.योग.युक्त.आत्मा कुर्वन् मुक्त.मतिर् भव ॥६।५३।१९॥
>
> saMnyAsa.yoga.yukta.AtmA kurvan mukta.matir bhava ||6|53|19||
>
> .
>
> saMnyasta+sarva.saMkalpa:
>
>
> sama: zAntamanas muni: *an equal peaceful.Minded muni *
>
> *saMn*yAsa.yoga+yukta+AtmA kurvan *taking yourself to saMnyAsa.yoga*
>
> mukta.mati: bhava *be Free.minded*
>
> *. *
> *vlm.19. If you can lay down all your desires, and become as even and cool
> mind as a muni.monk; if you can join your soul to the yoga of sánnyasa or
> contemplative coldness, you can do all your actions with a mind unattached
> to any.
>
> *sv.19.23 Become a true sanyasi (renunciate) by firmly abandoning all
> thoughts and notions; thus you shall liberate your consciousness. The
> cessation of all thoughts and notions or mental images and the cessation of
> heavy psychological conditioning are the supreme self or brahman. Striving
> towards this end is known both as yoga and as wisdom (jnana); the
> conviction that brahman alone is all, including the world and the 'I', is
> known as 'offering everything to brahman' (brahmarpanam).
>
>
>
>
>
> सङ्ग.त्यागस्य भगवान् तथा ब्रह्म.अर्पणस्य च ।
>
> saGga.tyAgasya bhagavAn tathA brahma.arpaNasya ca |
>
> ईश्वर.अर्पण.रूपस्य संन्यासस्य च सर्वशः ॥६।५३।२०॥
>
> Izvara.arpaNa.rUpasya saMnyAsasya ca sarvaza: ||6|53|20||
>
> .
>
> saGga.tyAgasya bhagavAMs
>
>
> *and thus *
>
> *as well as about that brahman.Worship *
>
> Izvar*a.a*rpaNa.rUpasya
>
> *of Ishvara.worship=form *
>
> *and renunciation *
>
> sarvaza:
>
> *all of these .. *
> *vlm.20. *arjuna said:—Please lord, explain to me fully, what is meant by
> the renunciation of all connections, commitment of our actions to brahma;
> dedication of ourselves to God and abdication of all concerns.
>
> *sv.19.23 Become a true sanyasi (renunciate) by firmly abandoning all
> thoughts and notions; thus you shall liberate your consciousness. The
> cessation of all thoughts and notions or mental images and the cessation of
> heavy psychological conditioning are the supreme self or brahman. Striving
> towards this end is known both as yoga and as wisdom (jnana); the
> conviction that brahman alone is all, including the world and the 'I', is
> known as 'offering everything to brahman' (brahmarpanam).
>
> MBh. R. Sarvat • renunciation of the world, profession of asceticism Mn.
> MBh. &c. • deposit, trust *R. • compact, agreement KSS. • stake, wager MBh.
>
>
> तथा ज्ञानस्य योगस्य विभागः कीदृशः, प्रभो ।
>
> tathA jJAnasya yogasya vibhAga: kIdRza:, prabho |
>
> क्रमेण कथय एतत् मे महा.मोह.निवृत्तये ॥६।५३।२१॥
>
> krameNa kathaya etat me mahA.moha.nivRttaye ||6|53|21||
>
> .
>
> *union*.sya* vibhAga.*distribution/division/share/distinction*: kIdRz.
> *¿what.kind/sort*.a:, prabho.*sir* = krameNa.*in.due.course/gradually *
> kathaya.*tell/say!* etat.*this**.here* me.*my/me* <me.@me> mahA*.great*
> .moha.*delusion*.nivRtti*.e
>
> .
>
> *so*
>
> *:*
>
> *between*
>
> *jnAna.Wisdom, & yoga.Connexion,*
>
> *what's the difference*
>
> *?*
>
> *Sir,*
>
> *tell me about all of this stuff & help remove my great delusion*
>
> *!*
> *vlm.21. Tell me also about the acquisition of true knowledge and
> divisions of Yoga meditation, all which I require to know in their proper
> order, for the removal of my gross ignorance on those subjects.
>
> separately) • distinction, difference, {tathA jJAnasya yogasya vibhAga:
> kIdRza: prabho | krameNa kathaya etan me mahA.moha=nivRttaye
> ||6|53|y6053.021} • logical difference, disjunction (opp. to #saMyoga सं.
> योग and regarded in nyAya न्याय as one of the 24 guNas गुणs) IW. 68. •
> #yoga.vibhAga: the disuniting or separation of that which is usually
> combined , the separation of one grammatical rule into two , making two
> rules of what might be stated as one Pa1n2. Sch.
>
>
>
>
>
> सर्व.संकल्प.संशान्तौ प्रशान्त=घन.वासनम् ।
>
> sarva.saMkalpa.saMzAntau prazAnta=ghana.vAsanam |
>
> न किंचित् भावना~आकारम् यत् तत् ब्रह्म परम् विदुः ॥६।५३।२२॥
>
> na kiMcit bhAvanA~AkAram yat tat brahma param vidu: ||6|53|22||
>
> .
>
> prazAnta*.becalmed*=ghana.*dense/thick*\*cloud/fog*.vAsana*.m na kiMcit.
> *whatever/anything* bhAvana*.effecting/imagining*/bhAvanA
> *.Feeling/impression/Imagination*~AkAra.*formation*.m yat.*which/what*
>
> tat*.that.one* brahma.*Brahman.Immensity* para.*higher/next*.m vidus.
> *they.know*.*to.be <http://to.be>*:
>
> *. *
>
> *when all concepts* are subsiding,*
>
> *ripened conditioning come to calm,*
>
> *That*
>
> *which is not any embodiment you may imagine*
>
> *they call*
>
> *"the perfect brahman.Immensity"*
>
> *. *
>
> * a *sam.*kalpa is a collection of mental activities, a Con.cept..a
>
> *vlm. The learned know that as the true form of brahma, of which we can
> form no idea or conception, but which may be known after the restraining of
> our imagination, and the passification [sic] of our desires.
>
> *sv. The cessation of all thoughts and notions or mental images and the
> cessation of heavy psychological conditioning are the supreme self or
> brahman.
>
> prazAnta*.becalmed*=ghana.*dense/thick*\*cloud/fog*.vAsana*.m na kiMcit.
> *whatever/anything* bhAvana*.effecting/imagining*/bhAvanA
> *.Feeling/impression/Imagination*~AkAra.*formation*.m yat.*which/what* tat
> *.that.one* brahma.*Brahman.Immensity* para.*higher/next*.m vidus.
> *they.know*.*to.be <http://to.be>*:
>
>
> तत् उद्योगम् विदुः ज्ञानम् योगम् च कृत बुद्धयः ।
>
> tat udyogam vidu: jJAnam yogam ca kRta.buddhaya: |
>
> ब्रह्म सर्वम् जगत् इदम् च इति ब्रह्म.अर्पणम् विदुः ॥६।५३।२३॥
>
> brahma sarvam jagat idam ca iti brahma.arpaNam vidu: ||6|53|23||
>
> .
>
> tat udyogam vidu: jJAnam yogam ca kRta.buddhaya: brahma sarvam jagat idam
>
> ca iti brahma.arpaNam vidu:
>
>
> तत् उद्योगम्
>
> *that effort = *
>
> विदुः कृत बुद्धयः –
>
> *the done/experienced buddhi.Intellect*s *know.as <http://know.as> *=
>
> ज्ञानम् योगम् च *Wisdom and Yoga = *
>
> ब्रह्म सर्वम् *"The brahman.Immensity is all = *
>
> जगत् इदम् च *and it is this world", *
>
> इति ब्रह्म.अर्पणम् विदुः –
>
> *this they know.as <http://know.as> brahman.Worship. *
> *vlm.23. Promptitude after these things constitutes our wisdom or
> knowledge, and perseverence in these practices is what if called Yoga. Self
> dedication to brahmA rests on the belief that, brahmA is all this world and
> myself also·
>
> *sv.19.23 Striving towards this end is known both as yoga and as wisdom
> (jnana); the conviction that brahman alone is all, including the world and
> the 'I', is known as 'offering everything to brahman' (brahmarpanam).
>
> *jd.23 तत् उद्योगम् That effort * विदुः कृत बुद्धयः the done/experienced
> Buddhi Intellects know.as ज्ञानम् योगम् च Wisdom and Yoga. ब्रह्म सर्वम् "The
> brahman is all जगत् इदम् च and it is this world", इति ब्रह्म.अर्पणम् विदुः this
> they know.as brahman.Worship.
>
>
>
> अन्तःशून्यम् बहिःशून्यम् पाषाण.हृदय.उपमम् ।
>
> anta:zUnyam bahi:zUnyam pASANa.hRdaya.upamam |
>
> शान्तम् आकाश.कोश.अच्छम् न दृश्यम् न दृशः परम् ॥६।५३।२४॥
>
>
> .
>
> *jd.24 anta:zUnyam bahi:zUnyam pASANa.hRdaya.upamam *=*
>
> zAntam AkAza.koz*a.a*ccham na dRzyam na dRza: param *– *
> अन्तः.शून्यं बहिः.शून्यम् Inwart empty, outwart empty, पाषाण.हृदय.उपमम्
> stone.Heart.like, शान्तम् at peace, आकाश.कोश.अच्छम् Space.body.crystal न
> दृश्यम् not a percept न दृशः परम् nor other than the perceiver. –
>
> *vlm.24. As a stone statue is all hollow both in its inside and outside,
> so is brahmA as empty, tranquil and transparent as the sky, which is
> neither to be seen by us nor is it beyond our sight.
>
> *sv.24.26 brahman is empty within and empty without (undifferentiated and
> homogeneous). It is not an object of observation, nor is it different from
> the observer. The world.appearance arises in it as an infinitesimal part of
> it. Because the 'world' is in fact only an appearance, it is in reality
> emptiness, void and unreal.
>
>
> *a heart at peace, still as a stone, *
>
> *it is not something seen, *
>
> *it is not different from the seer. *
>
>
> तत* ईषत् यत् उत्थानम् ईषत् अन्यतया उदितम् ।
>
> tata* ISat yat utthAnam ISat anyatayA uditam |
>
> स* जगत्.प्रतिभासः अयम् आकाशम् इव शून्यता ॥६।५३।२५॥
>
> sa* jagat.pratibhAsa: ayam AkAzam iva zUnyatA ||6|53|25||
>
> .
>
> tata* ISat yat utthAnam ISat anyatayA uditam sa* jagat.pratibhAsa: ayam
>
> AkAzam iva zUnyatA
>
> ततस् ईषत् यत् उत्थानम् Then some sort of arising ईषत् अन्यतया उदितम्
> something arisen by.means.of otherness सः जगत्.प्रतिभासः the
> world.projection अयम् आकाशम् इव शून्यता emptiness like this Space.
> .*vlm.25. It then bulges out a little from itself, and appears as
> something, other than what it is. It is this reflection of the universe,
> but all as empty as this inane vacuity.
>
> *sv.24.26 brahman is empty within and empty without (undifferentiated and
> homogeneous). It is not an object of observation, nor is it different from
> the observer. The world.appearance arises in it as an infinitesimal part of
> it....
>
>
>
> भावः अहम् इति कः अपि एष* प्रत्येकम् उदितः चितेः ।
>
> bhAva: aham iti ka: api eSa* pratyekam udita: cite: |
>
> कोटि.कोटि.अंश=कलितः क* इव एनम् प्रतिग्रहः ॥६।५३।२६॥
>
> koTi.koTi.aMza=kalita: ka* iva enam pratigraha: ||6|53|26||
>
> .
>
>
> koTi.koTi.aMza=kalita: ka: iva enam pratigraha: *. *
>
> भावः "अहम्" –
>
> *the feeling "I" *इति को ऽप्य् एष just what is it? not the assonance with
> Chit.Consciousness
>
>
> *vlm.26. What is again this idea of your egoism, when every thing is
> evolved out of the Supreme Intellect, of what account is the personality of
> any body, which is but an infinitesimal part of the universal soul.
>
> *sv.24.26 .. Mysteriously, there arises in all this a feeling 'I' which
> is infinitesimal compared even to the world.appearance! The infinite is
> undivided by any of this, yet it appears to be divided on account of this
> 'I'.feeling.
>
> The feeling "I"..just what is it?
>
> One.by.one arisen out of
>
> Chit.Consciousness divided in
>
> of "who" is this manifold "I"?
>
> • pratyekam, i*nd *n. (ibc. or अम् i*nd *) one by one , one at a time ,
>
> #grah #pratigrah #pratigraha a presentation, like a gift to a brahmana;
> outreach.
>
> *VA. feeling of "I" appear one by one as cit particles, many.many
>
> particles , why take it seriously?
>
> *AS: The feeling of "I" arises in each mind; why take such a feeling
> formulated millions time seriously?
>
>
> अ=पृथक्.भूत* एव एषः पृथक्.भूत* इव स्थितः ।
>
> a=pRthak.bhUta* eva eSa: pRthak.bhUta* iva sthita: |
>
> पृथक्त्वम् हि न पर्यन्त* न अहम् इति अवगच्छति ॥६।५३।२७॥
>
> pRthaktvam hi na paryanta* na aham iti avagacchati ||6|53|27||
>
> .
>
>
> *tho it is not a separate being, *
>
> eSa: pRthak.bhUta: iva sthita:
>
> *it exists as.if it were a separate being *
> pRthaktvam hi na paryanta
>
> na aham iti avagacchati .27.
>
> *vlm.27. The Egoism of the individual soul, is not apart from the
> Omnipresent and all comprehensive soul of God, and therefore a distinct
> egoism is a nullity.
>
> *sv.27.29 Even as the 'I' is non.different from the infinite
> consciousness, even so material objects like a pot and living beings like a
> monkey are non.different from one another. Who would like to hang on to
> this 'I'? Why not cling to the infinite consciousness, which alone appears
> as all this by its own mysterious energy?
>
> of the *many *diameter.lines); edge, border; #*.paryanta* (end.comp)
> as; •• paryantAt paryantam, from one end to the other; • #*paryante* .i*nd
> *at the end, ~* at all ends; *.adj..* coming to an end with, being a
>
>
>
> यथा इह अहम् तथा इह अस्ति घट.आदिका अपि मर्कटः ।
>
> yathA iha aham tathA iha asti ghaTa.AdikA api markaTa: |
>
> स्वम् ईहा एवम् तथा अम्भोधिः किम् अहम्ताम् प्रति ग्रहः ॥६।५३।२८॥
>
> svam IhA evam tathA ambhodhi: kim ahamtAm prati graha: ||6|53|28||
>
> .
>
> yathA ÎhA aham
>
> tathA ÎhA asti ghaTa.AdikA api markaTa:
>
> svam IhA evam
>
>
> pratigraha
>
> graha prati *aham*tAm
>
> विकल्प.भेदे स्फुरते संवित्.सार.मय=आत्मनि ।
>
> vikalpa.bhede sphurate saMvit.sAra.maya=Atmani |
>
> वैचित्र्येण विचित्रे अपि किम् एकत्वे अपि नो* ग्रहः ॥६।५३।२९॥
>
> vaicitryeNa vicitre api kim ekatve api no* graha: ||6|53|29||
>
> .
>
> vikalpa.bhede
>
> sphurate
>
> vaicitryeNa
>
> vicitre api
>
> kim ekatve api
>
> na.u / na: graha:
>
> .
>
> *vlm.29. Things appearing as different to the conscious soul, are to be
> considered as the various imageries represented in the self.same soul,
> (like the sundry scenes shown in the soul in a dream).
>
> *sv.27.29 Even as the 'I' is non.different from the infinite
> consciousness, even so material objects like a pot and living beings like a
> monkey are non.different from one another. Who would like to hang on to
> this 'I'? Why not cling to the infinite consciousness, which alone appears
> as all this by its own mysterious energy?
>
>
>
> इति ज्ञात.विभागस्य बुद्धौ तस्य परिक्षयः ।
>
> iti jJAta.vibhAgasya buddhau tasya parikSaya: |
>
> कर्मणाम् यः फल.त्यागः तम् संन्यासम् विदुः बुधाः ॥६।५३।३०॥
>
> karmaNAm ya: phala.tyAga: tam saMnyAsam vidu: budhA: ||6|53|30||
>
> .
>
> iti jJAta.vibhAgasya buddhau
>
> tasya parikSaya:
>
> karmaNAm ya: phala.tyAgas one who forsakes the fruit of Karma
>
> jJAta.vibhAga
>
> *sv.30 Such an understanding, and the consequent absence of craving for
> the enjoyment of the fruits of one's natural activities, is known as
> 'renunciation' (sanyasa).
>
> *vlm.30. So also is the knowledge of the particulars and species, lost in
> the idea of the general and the summum genus. Now by sannyasa or
> renunciation of the world is meant, the resignation of the fruition of the
> fruits of our actions. (The main teaching of Krishna to *arjuna in the
> Bhagavadgitá, tends to the renunciation of the fruits of our actions).
>
>
>
> त्यागः संकल्प.जालानाम् अ.संसङ्गः स* कथ्यते ।
>
> समस्त.कलना.जालस्य ईश्वरत्व~एक.भावना ॥६।५३।३१॥
>
> samasta.kalanA.jAlasya Izvaratva~eka.bhAvanA ||6|53|31||
>
> .
>
> tyAga: saMkalpa.jAlAnAm
>
>
> samasta.kalanA.jAlasya
>
> Izvaratva~eka.bhAvanA *– *
> *vlm.31. Unattachment signifies the renunciation of all our wordly
> desires, and the intense application of the mind to the one sole God of the
> multifarious creation, and the variety of his imaginary representations.
>
> *sv.31.33 Renunciation is renunciation of hopes and aspirations. When one
> feels the presence of the Lord in all appearances and modifications and
> when one abandons all delusion of duality, that is regarded as surrender to
> the Lord, or offering of self and all to the Lord.
>
>
>
> गलित.द्वैत.निर्भासम् एतत् एव ईश्वर.अर्पणम् ।
>
> galita.dvaita.nirbhAsam etat eva Izvara.arpaNam |
>
> अ=बोध.वशतः भेदः नाम्ना एव एषाम् चित्.आत्मनि ॥६।५३।३२॥
>
> a=bodha.vazata: bheda: nAmnA eva eSAm cit.Atmani ||6|53|32||
>
> .
>
>
> etat eva Izvar*a.a*rpaNam *=*
> a=bodha.vaza.tas bheda: nAmnA eva eSAm cit.Atmani
>
> .
>
> *vlm.32. The want of all dualism in the belief of his self.existence as
> distinct from that of God, constitutes his dedication of himself to God; it
> is ignorance that creates the distinction, by applying various names and
> attributes to the one iutellectual soul.
>
> *sv.31.33 Renunciation is renunciation of hopes and aspirations. When one
> feels the presence of the Lord in all appearances and modifications and
> when one abandons all delusion of duality, that is regarded as surrender to
> the Lord, or offering of self and all to the Lord.
>
>
>
> बोध.आत्मा किल शब्दार्थः जगत् एकम् न संशयः ।
>
> bodha.AtmA kila zabdArtha: jagat ekam na saMzaya: |
>
> अहम् आशा जगत् अहम् स्वम् अहम् कर्म वा अपि अहम् ॥६।५३।३३॥
>
> aham AzA jagat aham svam aham karma vA api aham ||6|53|33||
>
> .
>
> bodha.AtmA kila zabdArtha: jagat ekam na saMzaya: aham AzA jagat aham
>
> svam aham karma vA api aham
>
> *sv.34.35 I am hope, I am the world, I am action, I am time, I am the one
> and I am also the many. Hence, saturate your mind with me, be devoted to
> me, serve me, salute me. Thus constantly united with me, and with me as
> your supreme goal, you will reach me.
>
> Therefore be devoted to the sole Ego, and drown your own egoism in the
> jd]
>
>
>
>
> brahmAtma.paramAtma.Adi.sabdena *= *
>
> etat udIryate *– *
> *vlm.37. The other is the esoteric or spiritual form, which undefined and
> without its beginning and end; and is usually expressed by the term
> brahma.great.
>
> *sv.37.40 The supreme form is without beginning and without end, one
> without a second It is known variously as brahman, self, supreme self, etc.
> As long as one is not fully awakened spiritually, one should worship the
> common form. By such worship one is spiritually awakened and one will know
> the supreme form, knowing which he will not be born again.
>
>
>
> यावत् अ.प्रतिबुद्धः त्वम् अन्.आत्म.ज्ञतया स्थितः ।
>
> yAvat a.pratibuddha: tvam an.Atma.jJatayA sthita: |
>
> संवित्~चतुर्.भुज.आकार.देव.पूजापरः भव ॥६।५३।३८॥
>
> saMvit~catur.bhuja.AkAra.deva.pUjApara: bhava ||6|53|38||
>
> .
>
>
> an.Atma.jJatayA sthita: *in a state without Self.Wisdom = *
>
> saMvit.catur.bhuja.AkAra.deva.pUjApara: bhava
>
> *let your awareness be the figure of the four.armed Got *
> *vlm.38. As long as you are unacquainted with the nature of the supreme
> soul, and are not awakened to the light of the spirit; so long should you
> continue to adore the form of the God with its four arms, (or the form of
> the four armed Ood).
>
> *sv.37.40 The supreme form is without beginning and without end, one
> the common form. By such worship one is spiritually awakened and one will
> know the supreme form, knowing which he will not be born again.
>
>
>
> तत्.क्रमात् सम्.प्रबुद्धः त्वम् ततः ज्ञास्यति तत्.परम् ।
>
> tat.kramAt sam.prabuddha: tvam tata: jJAsyati tat.param |
>
> मम.रूपम् अन्.आदि.अन्तम् येन भूयः न जायते ॥६।५३।३९॥
>
> mama.rUpam an.Adi.antam yena bhUya: na jAyate ||6|53|39||
>
> .
>
>
> *sam*prabuddha: *fully awake =*
>
> tvam tatas jJAsyati *thus you will know = *
>
> tat.param *That perfection = *
>
> mama.rUpam an.Adyantam *as an unbounded "my.form" = *
>
> yena bhUya*: *na jAyate *with whom moreover there is no being.born. *
>
> #*sam*prabuddha
>
> #*sam*prajJA
> *vlm.39. By this means you will be awakened to light, by your knowledge of
> the supreme; and when you come to comprehend the Infinite in yourself, you
> shall have no more to be born in any mortal form.
>
> *sv.37.40 The supreme form is without beginning and without end, one
> the common form. By such worship one is spiritually awakened and one will
> know the supreme form, knowing which he will not be born again.
>
>
>
> यदि वा वेद्य.विज्ञातः भावः तत्, अरि.मर्दन ।
>
> yadi vA vedya.vijJAta: bhAva: tat, ari.mardana |
>
> तत् मम आत्मानम् आत्मानम् आत्मनः च आशु संश्रय ॥६।५३।४०॥
>
> tat mama AtmAnam AtmAnam Atmana: ca Azu saMzraya ||6|53|40||
>
> .
>
> yadi vA vedya.vijJAta: bhAva: tat Or if that is the state of understanding
> what is to.be.known,
>
> ari.mardana o Foe.Slayer,
>
> tan mama AtmAnam that is my soul,
>
> AtmAnam Atmana: ca and self of the Self,
>
> *vlm.40. When you are acquainted with the knowledge of the knowable soul,
> then will your soul find its refuge in eternal soul of Hari, who absorbs
> all souls in him.
>
> *VA. once you know what is to be known, O slayer of foes,
>
> immediately take refuge in my highest form of myself, the self of the self
>
> *AS: I would translate the second line as:
> Then take refuge in my true soul and as well as yours (by equating them).
>
>
> इदम् च अहम् इदम् च अहम् इति यत् प्रवदामि अहम् ।
>
> idam ca aham idam ca aham iti yat pravadAmi aham |
>
> तत् एतत् आत्म.तत्त्वम् तु तुभ्यम् हि उपदिशामि अहम् ॥६।५३।४१॥
>
> tat etat Atma.tattvam tu tubhyam hi upadizAmi aham ||6|53|41||
>
> .
>
>
> iti yat pravadAmi aham *as which I proclaim myself =*
>
> tat etat Atma.tattvam tu *yet that, this Self.Thatness =*
>
> tubhyam hi upadizAmi aham *I am only giving in instruction for you*
>
> *. *
> *vlm.41. When I tell you that this is I and I am that, mind that I mean to
> say that, this and that is the Ego of the supreme soul, which I assume to
> myself for your instruction.
>
> *sv.41.44 I consider that you have been awakened by my instructions....
>
>
>
> मन्ये साधु.विबुद्धः असि पदे विश्रान्तवान् असि ।
>
> manye sAdhu.vibuddha: asi pade vizrAntavAn asi |
>
> संकल्पैः अवमुक्तः असि सत्य~एक=आत्म.मयः भव ॥६।५३।४२॥
>
> saMkalpai: avamukta: asi satya~eka=Atma.maya: bhava ||6|53|42||
>
> .
>
> *jd.8
>
>
> pade *=*
>
> vizrAntavAn asi *you are reposed = *
>
> *saMk*alpai: avamukta: asi *=*
>
> satya~eka=Atma.maya: bhava *be made with a soul that is one with
> what.is.So <http://what.is.So>. **sAdhu.vibuddha
>
>
>
> सर्व.भूत.स्थम् आत्मानम् भजति एकत्वम् आत्मनः ।
>
> sarva.bhUta.stham AtmAnam bhajati ekatvam Atmana: |
>
> सर्वथा वर्तमनः अपि न स* भूयः अभिजायते ॥६।५३।४४॥
>
> sarvathA vartamana: api na sa* bhUya: abhijAyate ||6|53|44||
>
> .
>
> *jd.44
>
>
> sarvathA vartaman*a: a*pi na* sa* *bhUy*a: a*bhijAyate *. *
> सर्व.भूत.स्थम् What is set in all beings आत्मानम् as Self भजति he
> worships, एकत्वम् आत्मनः the Oneness of the Self, सर्वथा वर्तमनः.अपि
> everyhow, even at work. न सः Not he भूयस् अभिजायते again undergoes
> births. *vlm.44. He who worships the Universal soul that resides in all
> beings, as the one self.same and undivided spirit; is released from the
> *
> *sv.41.44 I consider that you have been awakened by my instructions.
> Behold the self in all and all in the self, remaining for ever firmly
>
>
>
> एकत्वम् सर्व.शब्द.अर्थ* एक.शब्द.अर्थ आत्मनः ।
>
> ekatvam sarva.zabda.artha* eka.zabda.artha Atmana: |
>
> आत्मा अपि च न सत् न असत् गतः यस्य आशु तस्य तत् ॥६।५३।४५॥
>
> AtmA api ca na sat na asat gata: yasya Azu tasya tat ||6|53|45||
>
> .
>
>
> sarva.zabda.artha *voc./loc.** = *
>
> eka.zabda.artha Atmana: *+ *
>
> AtmA api ca *= *
>
> na sat na asat.gata: *= *
>
> yasya Azu tasya tat *. *
> त्रैलोक्य.चेतसाम् अन्तर् Within all those aware of the three worlds आलोकः
> यः प्रकाश.जः the light which is born of radiance/projection अनुभूतिम्
> उपारूढः having attained the experience "सः अहम् आत्मा" "This am I, the
> Self" इति निश्चयः such is the certainty. .46.
>
> *sv.46 The self can neither be conceived of as existence or non.existence,
> it is what it is.
>
> *vlm.46. He who shines as light within the minds of all persons, and
> dwells in the inwards consciousness or percipience of every being, is no
> other than the very soul that dwells within myself also.
>
> #ruh .> #Aruh .> #upAruh .>#upArUDha .mfn.. mounted , ascended ; one who
> has arrived , approached *R.&c.
>
>
>
> त्रैलोक्य.पयसाम् अन्तः तु रस.अनुभवः स्थितः ।
>
> trailokya.payasAm anta: tu rasa.anubhava: sthita: |
>
> गव्यानाम् अब्धिजानाम् च सः अयम् आत्म इति भारत ॥६।५३।४७॥
>
> gavyAnAm abdhijAnAm ca sa: ayam Atma iti bhArata ||6|53|47||
>
> .
>
>
> ras*a.a*nubhava: sthita: *is situate the experience of taste/flavor = *
>
> gavyAnAm abdhijAnAm ca s*a: a*yam Atma iti bhArata *. *
> *sv.47 The inner light that shines as pure experiencing in all beings,
> that alone is the self which is indicated by the word 'I': this is for
> certain.
>
> *vlm.47. That which is settled in shape of savour in the waters all over
> the three worlds. (ie. in the earth, heaven, and underneath the ground);
> and what gives flavour to the milk, curd and the butter of the bovine kind,
> and dwells as sapidity in the marine salt and other saline substances, and
> imparts its sweetness to saccharine articles, the same is this savoury
> soul, which gives a gust to our lives, and a good taste to all the objects
> of our enjoyment.
>
>
>
> अन्तः सर्व.शरीराणाम् यः सूक्ष्मः अनुभवः स्थितः ।
>
> anta: sarva.zarIrANAm ya: sUkSma: anubhava: sthita: |
>
> मुक्ता~अनुभव.नीयेन सः अयम् आत्मा अस्ति सर्वगः ॥६।५३।४८॥
>
> muktA~anubhava.nIyena sa: ayam AtmA asti sarvaga: ||6|53|48||
>
> .
>
>
> ya: sUkSm*a: a*nubhava: sthita: *+ *
>
> muktA anubhava.nIyena *= *
>
> s*a: a*yam AtmA asti sarvaga: *. *
>
> sa.bAhy*a.a*bhyantare yathA – *as there is inside and out = *
>
> tejas – *energic Fire / sparkle = *
>
> tathA asmi dehAnAm – *thus am I of/in bodies = *
>
> a.*saMs*thita: iva sthita: *situate as.if not seatet there. *
> *vlm.50. As all the gems and pearls of the sea, have a lustre inherent in
> them, and which shines forth both in their inside and outside; so the soul
> shines in and out of every body without being seated in any part of it,
> whether in or out or anywhere about it.
>
> *sv.49.50 It exists in all even as butter exists in milk.
>
>
>
> यथा कुम्भ सहस्राणाम् स बाह्य.अभ्यन्तरे नभः ।
>
> yathA kumbha.sahasrANAm sa.bAhya.abhyantare nabha: |
>
> जगत्.त्रय शरीरानाम् तथा आत्मा अहम् अवस्थितः ॥६।५३।५१॥
>
> jagat.traya.zarIrAnAm tathA AtmA aham avasthita: ||6|53|51||
>
> *jd.51
>
>
> sa.bAhya.abhyantare nabha: *outside and in is the spacious sky = *
>
> jagat.traya.zarIrAnAm tathA *so too, of all the bodies of the Triple
>
> *sv.51 Even as in a collection of a thousand pots there is space within
> and outside of all the pots, undivided and indivisible, even so the self
> exists pervading all beings in the three worlds.
>
> *vlm.51. As the air pervades both in the inside and outside of all empty
> pots, so the spirit of God is diffused in and about all bodies in all the
> three worlds. (This is the meaning of omnipresence).
>
>
>
> मुक्ताफल.शत~ओघानाम् तन्तुः प्रोत.वपुः यथा ।
>
> muktAphala.zata~oghAnAm tantu: prota.vapu: yathA |
>
> तथा अयम् देह.लक्षानाम् स्थित आत्मा अस्ति अ.लक्षितः ॥६।५३।५२॥
>
> tathA ayam deha.lakSAnAm sthita AtmA asti a.lakSita: ||6|53|52||
>
> .
>
>
> tantu: prota.vapu: yathA *as a strung.bodies thread = *
>
> tathA ayam deha.lakSAnAm sthite *thus when this is.so, in the sense of
> the body =*
>
> AtmA asti a.lakSita: *. *
> *sv.52 Even as in a necklace of pearls the connecting thread may remain
> invisible, even so this self connects all and keeps all together, itself
> remaining invisible.
>
> *vlm.52. As hundreds of pearls are strung together by a thread in the
> neckless, so the soul of God extends through and connects these millions of
> beings, without its being known by any. (This all connecting attribute of
> God, is known as #sutrAtmA in the vedAnta).
>
>
>
> ब्रह्म.आदौ तृण.पर्यन्ते पदार्थ.निकुरम्बके ।
>
> brahma.Adau tRNa.paryante padArtha.nikurambake |
>
> सत्तासामान्यम् एतत् यत् तम् आत्मानम् अजम् विदुः ॥६।५३।५३॥
>
> sattAsAmAnyam etat yat tam AtmAnam ajam vidu: ||6|53|53||
>
> .
>
>
> padArtha.nikurambake *in all the multitude of things =*
>
> sattA.sAmAnyam etat yat *this which is the un/common Suchness =*
>
> tam AtmAnam ajam vidu: *know that as the unborn Self. *
> *sv.53 That truth or reality is known as the self which pervades all
> things right from brahma the creator to the blade of grass.
>
> *vlm.53. He who dwells in the hearts of every body in the world,
> commencing from brahmA to the object grass that grows on the earth; the
> essence which is common in all of them, is the brahmA the unborn and
> undying.
>
>
>
> तत् ईषत्.स्फुरित.आकारम् ब्रह्म ब्रह्मा एव तिष्ठति ।
>
> tat ISat.sphurita.AkAram brahma brahmA eva tiSThati |
>
> अहन्ता.आदि जगत्ता.आदि क्रमेण भ्रम.कारिणा ॥६।५३।५४॥
>
> ahantA.Adi jagattA.Adi krameNa bhrama.kAriNA ||6|53|54||
>
> .
>
>
> brahma brahmA eva tiSThati *is the brahman Immensity sitting as the
> immense brahmA = *
>
> ahantA.Adi *as all.sorts.of "I"ness* =
>
> jagattA.Adi *all.sorts.of "world"ness =*
>
> krameNa bhrama.kAriNA *. *
> *sv.54 In that brahman there is a little manifestation which is also
> brahman: and that is known here as the I.am.ness and the world on account
> of ignorance and delusion.
>
> *vlm.54. brahmá is a slightly developed form of brahma, and resides in the
> spirit of the great brahma, and the same dwelling in us, makes us conceive
> of our egoism by mistake of the true Ego.
>
>
>
> आत्मा एव इदम् जगत्.रूपम् हन्यते हन्ति वा अत्र किम् ।
>
> AtmA eva idam jagat.rUpam hanyate hanti vA atra kim |
>
> शुभ.अशुभैः जगत् दुःखैः किम् अस्य, अर्जुन, लिप्यते ॥६।५३।५५॥
>
> zubha.azubhai: jagat du:khai: kim asya, arjuna, lipyate ||6|53|55||
>
> .
>
> AtmA eva idam jagat.rUpam
>
> hanyate hanti vA atra kim |
>
> zubha.azubhai: jagat du:khai:
>
> kim asya, arjuna, lipyate
>
> आत्मा.एव इदम् जगद्.रूपम् This world is only a form of Self. हन्यते हन्ति
> वा अत्र किम् Who kills or gets.killed here? शुभ.अ.शुभैः जगत्.दुःखैः With
> the auspicious.inauspicious / good.evil, with the sorrows of the world किम्
> अस्य अर्जुन लिप्यते just whose, *arjuna, bear a taint? #>lip especially
> connotes "painting"—the body of a person (smearing with oils), or a picture
> on the wall. See CGl. .55.
>
> *vlm.55. The divine soul being manifest in the form of the world, say what
> can it be that destroys or is destroyed in it; and tell me, *arjunA, what
> can it be that is subject to or involved in pleasure or pain.
>
> *sv.55.56 When all this is but the one self, O *arjuna, what is the
>
>
>
> प्रतिबिम्बेषु इव आदर्श.समम् साक्षिवत् आस्थितम् ।
>
> pratibimbeSu iva Adarza.samam sAkSivat Asthitam |
>
> नश्यत्सु न विनश्यन्तम् यः पश्यति स* पश्यति ॥६।५३।५६॥
>
> nazyatsu na vinazyantam ya: pazyati sa* pazyati ||6|53|56||
>
> .
>
> pratibimbeSu iva x
>
> Adarza.samam sAkSivat Asthitam |
>
> nazyatsu na vinazyantam
>
> ya: pazyati sa* pazyati
>
>
> *jd.56 pratibimbeSu iva *as with reflections =* nazyatsu *disappearing = *na
> vinazyantam *not disappearing = *Adarza.samam *mirror.same *= sAkSi.vad
> Asthitam *seated as the witness *= ya: pazyati* sa* *pazyati *who sees he
> sees.*
> *vlm.56. The divine soul is as a large mirror, showing the images of
> never destroyed, but looks as it looked before.
>
> *sv.55.56 When all this is but the one self, O *arjuna, what is the
> of all these changes and that the self is unchanged and unaffected by these
> changes, he knows the truth.
>
> While a reflection vanishes,
>
> the mirror does not disappear:
>
> it is the constant witness, which
>
> sees everything one sees.
>
> vinazyantam *not disappearing = *Adarza.samam *mirror.same *= sAkSi.vad
> Asthitam *seated as the witness *= ya: pazyati* sa* *pazyati *who sees he
> sees.*
>
>
> इदम् च अहम् इदम् न इति इति इदम् कथ्यते मया ।
>
> idam ca aham idam na iti iti idam kathyate mayA |
>
> एवम् आत्मा अस्मि सर्व.आत्मा माम् एवम् विद्धि, पाण्डव ॥६।५३।५७॥
>
> .
>
> idam ca aham idam na iti
>
>
> evam AtmA asmi
>
> sarva.AtmA mA*m eva*m viddhi
>
> pANDava *. *
> *sv.57.Though I use expressions suggestive of diversity, the reality is
> non.dual.
>
> *vlm.57. When I say I am this and not the other (of my many reflexions in
> a prismatic glass, or of my many images in many pots of water), I am quite
> wrong and inconsistent with myself; so is it to say, that the human soul is
> the spirit or image of God, and not that of any other being, when the
> self.same Divine spirit is present and immanent in all. (The catholic
> spirit of the Hindu religion, views all beings to partake of the Divine
> spirit, which is in all as in a prismatic glass) ·
>
>
>
> इमाः सर्वाः प्रवर्तते सर्ग.प्रलय.विक्रियाः ।
>
> imA: sarvA: pravartate sarga.pralaya.vikriyA: |
>
> आत्मनि अहम्ता.चित्त.स्थः पयः स्पन्दा* इव अम्बुधौ ॥६।५३।५८॥
>
> Atmani ahamtA.citta.stha: paya: spandA* iva ambudhau ||6|53|58||
>
> .
>
> imA: sarvA: pravartate
>
> sarga.pralaya.vikriyA: |
>
> Atmani ahamtA.citta.stha:
>
> paya: spandA* iva ambudhau
>
> *vlm.58. The revolutions of creation, sustentation and final dessolution,
> take place in an unvaried and unceasing course in the spirit of God, and so
> the feelings on surface of the waters of the sea. (Egoistic feelings rising
> from the boistrous mind, subside in the calmness of the soul).
>
> *sv.58.59 All these comings and goings, creation and dissolution, are
> non.different from the self. The self is the very nature of the totality of
> existence, even as hardness is the characteristic of a rock and liquidity
> the nature of waves.
>
>
>
> यथा उपलत्वम् शैलानाम् दारुत्वम् च महीरुहाम् ।
>
> yathA upalatvam zailAnAm dArutvam ca mahIruhAm |
>
> तरङ्गाणाम् जलत्वम् च पदार्थानाम् तथा आत्मता ॥६।५३।५९॥
>
> taraGgANAm jalatvam ca padArthAnAm tathA AtmatA ||6|53|59||
>
> .
>
>
> dArutvam ca mahI.ruhAm *woodiness of earth.growing trees = *
>
> taraGgANAm jalatvam ca *waterness of waves = *
>
> padArthAnAm tathA AtmatA *thus is the Selfness of things*
>
> *. *
> *vlm.59. As the stone is the constituent essence of rocks, the wood of
> trees and the water of waves; so is the soul the constituent element of all
> existence.
>
> *sv.58.59 All these comings and goings, creation and dissolution, are
> non.different from the self. The self is the very nature of the totality of
> existence, even as hardness is the characteristic of a rock and liquidity
> the nature of waves.
>
>
>
> सर्व.भूत.स्थम् आत्मानम् सर्व.भूतानि च आत्मनि ।
>
> sarva.bhUta.stham AtmAnam sarva.bhUtAni ca Atmani |
>
> यः पश्यति तथा आत्मानम् अ.कर्तारम् स* पश्यति ॥६।५३।६०॥
>
> ya: pazyati tathA AtmAnam a.kartAram sa* pazyati ||6|53|60||
>
> .
>
>
> sarva.bhUtAni ca Atmani *– and all beings in self =*
>
> ya: pazyati tathA AtmAnam *– who sees thus self =*
>
> a.kartAram* sa* *pazyati *– a nonDoer he sees. *
> *sv.60 He who sees the self in all and all in the self and he who sees
> that the self is non.doer (being non.dual), he sees the truth.
>
> *vlm.60 He who sees the soul (as inherent in all substances, and every
> substance (to be contained) in the soul; and views both as the component of
> one another, sees the uncreating God as the reflector and reflexion of
> Himself.
>
>
>
> नाना.आकार.विकारेषु तरङ्गेषु यथा पयः ।
>
> nAnA.AkAra.vikAreSu taraGgeSu yathA paya: |
>
> कटक.आदिषु वा हेम भूतेषु आत्मा तथा अर्जुन ॥६।५३।६१॥
>
> kaTaka.AdiSu vA hema bhUteSu AtmA tathA arjuna ||6|53|61||
>
> .
>
> nAnA.AkAra.vikAreSu taraGgeSu yathA paya: kaTaka.AdiSu vA hema
>
> bhUteSu AtmA tathA arjuna
>
> *jd.61 नाना.आकार.विकारेषु
>
> तरङ्गेषु यथा पयः
>
> कटक.आदिषु वा हेम
>
> भूतेषु आत्मा तथा.अर्जुन
>
>
> *. *
> *vlm.61. Know *arjuna, the soul to be the integrant part of every thing,
> and the constituent element of the different forms and changes of things;
> as the water is of the waves, and the gold is of jeweleries, (The spirit of
> God is believed as the material cause of all).
>
> *sv.61.63 Just as gold is the reality in all the ornaments made of gold,
> whatever be their shape and size; just as water is the reality in all the
> waves and ripples on the ocean, whatever be their shape or size, even so
> the supreme self or the infinite consciousness alone is the reality in what
> appears to be a world of diverse creatures.
>
>
>
> नाना.तरङ्ग.वृन्दानि यथा लोलानि वारिणि ।
>
> nAnA.taraGga.vRndAni yathA lolAni vAriNi |
>
> कटक.आदीनि वा हेम्नि भूतानि एवम् परात्मनि ॥६।५३।६२॥
>
> kaTaka.AdIni vA hemni bhUtAni evam parAtmani ||6|53|62||
>
> .
>
> nAnA.taraGga.vRndAni yathA lolAni vAriNi kaTaka.AdIni vA hemni bhUtAni
> evam parAtmani
>
>
> nAnA.taraGga.vRndAni
>
> *varying waves in crowds = *
>
> yathA lolAni vAriNi *– as the waters play =*
>
> kaTaka.AdIni vA hemni *or bracelets in the gold = *
>
> bhUtAny* eva*m parAtmani – *beings are so in a higher self*
>
> *. *
>
> gamyam asti jagat.traye *+ *
>
> kva te vA api jagat kim vA *even this world, where is it for you? and
> what? = *
>
> kim mudhA parimuhyasi *why are you foolishly deluded? = *
> *sv.64 Why then do you vainly grieve? What is there in all these changing
> phenomena that your heart should be devoted to?
>
> *vlm.64. How can there be an independent existence, or voluntary change of
> anything in the world; where can they or the world be, except in the
> essence and omnipresence of God, and wherefore do you think of them in
> vain?
>
>
>
> इति श्रुत्वा अभयम् तु अन्तर् भावयित्वा सु.निश्चितम् ।
>
> iti zrutvA abhayam tu antar bhAvayitvA su.nizcitam |
>
> जीवन्मुक्ताः चरन्ति इह सन्तः सम.रस.आशयाः ॥६।५३।६५॥
>
> jIvanmuktA: caranti iha santa: sama.rasa.AzayA: ||6|53|65||
>
> .
>
> iti zrutvA abhayam tu
>
>
> antar bhAvayitvA su.nizcitam *having imagined it as certainty + *
>
> jIvanmuktA: caranti iha *the **Living.jIvas proceed here = *
>
> santa: sama.rasa.AzayA: *being at rest in affected sameness. *
> *sv.65 Thus questioning themselves, the liberated ones roam this world in
> total freedom and in perfect equilibrium.
>
> *vlm.65. By knowing all this as I have told you, the saints live fearless
> in this world by reflecting on the supreme Being in themselves; they move
> about as liberated in their lifetime, with the equanimity of their souls.
>
>
>
> निर्मान.मोहा* जित.सङ्ग.दोषा*
>
> nirmAna.mohA* jita.saGga.doSA*
>
> अध्यात्म.नित्याविनिवृत्त.कामाः ।
>
> adhyAtma.nityAvinivRtta.kAmA: |
>
> द्वन्द्वैः विमुक्ताः सुख.दुःख.संज्ञैः
>
> dvandvai: vimuktA: sukha.du:kha.saMjJai:
>
> गच्छन्ति अमूढाः पदम् अव्ययम् तत् ॥६।५३।६६॥
>
> gacchanti amUDhA: padam avyayam tat ||6|53|66||
>
> .
>
>
> jita.saGga.doSA: . *= *
>
> adhyAtma.nityAvinivRtta.kAmA: *+ *
>
> dvandvai: vimuktA: sukha.du:kha.*saMj*Jai:
>
> gacchanti amUDhA: padam avyayam tat *. *
> .
>
> *sv.66 Their desires having turned back on themselves (desires), their
> delusion having been shed, unattached to anything but firmly established in
> self.knowledge, freed from all sense of duality known as happiness and
> unhappiness, the sages reach the supreme state.
>
> *vlm.66. The enlightened saints attain to their imperishable states, by
> being invincible to the errors of fiction, and unsubdued by the evils of
> worldly attachment; they remain always in their spiritual and holy states,
> by being freed from temporal desires, and the conflicts of jarring
> passions, doubts and dualities.
>
>
>
> @@@
>
>
>
>
>
>
>
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
>
> संकल्पात्स मनो भवेत् ।
>
> बुद्धि: चित्तmaहंकार:
>
> माया.इति.आदि अभिधम् तत:॥
>
> mAyA.iti.Adi abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
> +++
>
>
>
> FM.6.50.FM.6.99
>
> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
> FM6054 ON SELF.WISDOM 2.SP23.24 .z38
>
>
> https://www.dropbox.com/s/s0t3eszwu9xre95/fm6054%202.sp23..24%20On%20Self.Wisdom%20.z38.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> FM.6.53
>>
>>
>>
>> *THE TWO FORMS OF VISHNU*
>>
>>
>>
>> *THE LORD.ISHVARA said—*
>>
>>
>> अर्जुन, त्वम् न हन्ता त्वम् अभिमानम् अलम् त्यज ।
>>
>> arjuna tvam na hantA tvam abhimAnam alam tyaja |
>>
>> जरा-मरण-निर्मुक्तः स्वयम् आत्मा_असि शाश्वतः ॥६।५३।१॥
>>
>> jarA.maraNa.nirmukta: svayam AtmA_asi zAzvata: ||6|53|1||
>>
>> .
>>
>>
>> *: *
>>
>> *give.up this notion of yourself*
>>
>> *!*
>>
>> *you are free from old-age,*
>>
>> *free from death*
>>
>> *:*
>>
>> *you yourself are the eternal Self*
>>
>> *.*
>>
>> *Arjuna, *tvam*.you are* na.*not a* hantA*.x,* tvam*.you have* abhimAna.
>> *pride/self.conceit*.m alam tyaja jarA.maraNa.nirmukta:
>> svayam AtmA asi zAzvata:
>>
>> .
>>
>> *sv. give up this vain egotistic notion....
>>
>> *vlm. a false conceit of yours which you must shun....
>>
>>
>> ~*tvam*.you are*
>>
>>
>> यस्य न_अहम्.कृतः भावः बुद्धिः_यस्य न लिप्यते ।
>>
>> yasya na_aham.kRta: bhAva: buddhi:_yasya na lipyate |
>>
>> हत्वा_अपि स* इमान् लोकान् न हन्ति न निबध्यते ॥६।५३।२॥
>>
>> hatvA_api sa* imAn lokAn na hanti na nibadhyate ||6|53|2||
>>
>> .
>>
>> "I"‑dentity = *
>>
>> buddhi: yasya na lipyate – *whose buddhi*Intellect is not
>> attached/entangled/tainted - greasy. = *
>>
>> hatvA_api - *tho having.slain = *
>>
>> sa: imAn_lokAn_na hanti - *he does not slay these people =*
>>
>> na nibadhyate - *nor is he bound *
>> *vlm.2. He who has no egoism in him, and whose mind is not moved (by joy
>> kill every one in the wo*rld. *(This is an attribute of the supreme
>>
>> *sv.2-3 He who is free from egosense and whose intelligence is not
>> attached to anything, he does not kill nor is he bound even if he destroys
>> *jd. This is a most amazing saying, for it is at the heart of the amoral
>> ethic of YV. Guilt, in this view, does not accrue to someone living-free
>> (the *jIvanmukta), because s/he does not act.
>>
>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Br> &c •
>> aor. alipat
>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Kath%C4%81s>•
>> alispata, alipta Gr • -alipsata
>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#RV>; fut.
>> *p. -lipya Br.
>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Br> &c),
>> greasefully, to be *attached* to (loc), stick, adhere • Caus. lepayati
>> with (instr) or on (loc) • to cover
>> Des. lilipsati, -te: Intens. leliyate, lelepti ib.
>>
>>
>> या_एव संजायते संवित्_अन्तः सा_एव_अनुभूयते ।
>>
>> yA_eva saMjAyate saMvit_anta: sA_eva_anubhUyate |
>>
>> अयम् सः_अहम् इदम् तत्_म_इति_अन्तः संविदम् त्यज ॥६।५३।३॥
>>
>> ayam sa:_aham idam tat_ma_iti_anta: saMvidam tyaja ||6|53|3||
>>
>> .
>>
>>
>> anta: sA*_eva* anubhUyate - is itself experienced within
>>
>> ayam s*a:_a*ham - "This-here am I"
>> idam tan me - "That-there is mine"
>>
>> *vlm.3. Whatever is known in our consciousness, the same is felt within
>> us; shun therefore your inward conscious of egoism and meity, as this is I
>> and these are mine, and these are others and theirs.
>>
>> *sv.2-3 He who is free from egosense and whose intelligence is not
>> attached to anything, he does not kill nor is he bound even if he destroys
>>
>>
>> अनया_एव च युक्तः_अस्मि नष्टः_अस्मि_इति च भारत ।
>>
>> anayA_eva ca yukta:_asmi naSTa:_asmi_iti ca bhArata |
>>
>> अभितः सुख-दुःखाभ्याम् अवशः परितप्यसे ॥६।५३।४॥
>>
>> abhita: sukha.du:khAbhyAm avaza: paritapyase ||6|53|4||
>>
>> .
>>
>> duty = *
>>
>> naSTa:_asmi iti ca bhArata - *and "I am destroyed", o bharata = *
>>
>> abhita: sukha.du:khAbhyAm - *surrounded by pleasures and pains = *
>>
>> avaza: paritapyase - *unwillingly you are tormentet_*
>> *vlm.4. The thought that you are connected with such and such persons and
>> things, and that of your being deprived of them, and the joy and grief to
>> which you are subjected thereby, must affect your soul in a great measure,
>>
>> #avaza. - a.vaza, without-compulsion - unsubmissive to another's will ,
>> independent , unrestrained , free , AV. vi , 42 , 3 & 43 , 3 , &c; not
>> having one's own free will , doing something against one's desire or
>> unwillingly Mn. v , 33 Bhag. &c.
>>
>> *vlm.4. The thought that you are connected with such and such persons and
>> things, and that of your being deprived of them, and the joy and grief to
>> which you are subjected thereby, must affect your soul in a great measure,
>>
>> *sv.4-7 Hence abandon the wrong notions of 'This I am' and 'This is
>> mine'. It is only because of these wrong notions that you think 'I am
>> destroyed, ' and suffer.
>>
>>
>>
>> स्व.आत्म.अंशैः क्रियमाणानि गुणैः कर्माणि भागशः ।
>>
>> sva.Atma.aMzai: kriyamANAni guNai: karmANi bhAgaza: |
>>
>> अहम्.कार-विमूढ=आत्मा कर्ता_अहम् इति मन्यते ॥६।५३।५॥
>>
>> aham.kAra.vimUDha=AtmA kartA_aham iti manyate ||6|53|5||
>>
>> .
>>
>>
>> kriyamANAni - *operating = *
>>
>> guNai: karmANi - *with qualities the karma.s =*
>>
>> bhAga.za: - *bit-by.bit = *
>>
>> *aham*.kAra.vimUDha=AtmA - *ahamkAra."I"dentity** -deceived=self = *
>>
>> kartA aham iti manyate - *has the thought "I am the Doer". *
>> *vlm.5. He who does his works with the parts or members of his body, and
>> connects the least attention of his soul there with; becomes infatuated by
>> his egoism and believes himself as the doer of his action, (here is a
>> lesson of perfect indifference enjoined to any act or thought that a man
>> does by or entertains in himself).
>>
>> *sv.4-7 Hence abandon the wrong notions of 'This I am' and 'This is
>> mine'. It is only because of these wrong notions that you think 'I am
>> destroyed, ' and suffer.
>>
>>
>>
>> चक्षुः पश्यतु कर्णः च शृणोतु त्वक् स्पृशतु_इदम् ।
>>
>> cakSu: pazyatu karNa: ca zRNotu tvak spRzatu_idam |
>>
>> रसना च रसम् यातु का_अत्र कः_अहम् इति स्थितिः ॥६।५३।६॥
>>
>> rasanA ca rasam yAtu kA_atra ka:_aham iti sthiti: ||6|53|6||
>>
>> .
>>
>>
>> karNa:_ca zRNotu - *& your ears hear =*
>>
>> tvak_spRzatu_idam *- let your touch feel this =*
>>
>> rasanA ca rasam yAtu - *& let your tongue come to taste =*
>>
>> kA atra k*a:_a*ham iti sthiti: *- what here is the condition of
>> "Who-am-I"*
>>
>> *?*
>> *vlm.6. Let the eyes see, the ears hear, and your touch feel their
>> objects, let your tongue also taste the relish of a thing, but why take
>> them to your soul and where is your egoism situated these?
>>
>> *sv.4-7 Hence abandon the wrong notions of 'This I am' and 'This is
>> mine'. It is only because of these wrong notions that you think 'I am
>> destroyed, ' and suffer.
>>
>>
>>
>> कलना-कर्मणि रते मनसि_अपि महात्मनः ।
>>
>> kalanA-karmaNi rate manasi_api mahAtmana: |
>>
>> न कश्चित् अत्र_अहम् इति क्लेश भागे क*_एव ते ॥६।५३।७॥
>>
>>
>> .
>>
>> "kalanA-karmaNi – *"In karmic impulse = *
>>
>> rate manasi api – even in the pleasuring Mind* =*
>>
>> mahAtmana: - *even of a Great Soul =*
>>
>> na kazcid atra aham" - *there is no "I" here" =*
>>
>> iti - *thinking so =*
>>
>> kleza.bhAge ke*_eva* te - *what share of trouble is there for you? *
>> #kal #kalana कलन a. (end-comp.) Causing, effecting. • kalanam -नम् A
>> apprehension. •#kalanA ‑ना Taking, seizing, grasping; काल-कलना Ā. L.29.
>> • Doing, effecting. • Karmic impulse, kalanA-karmaNi rate manasi_api
>> mahAtmana: | na kazcit_atra aham, y6053.007 • Subjection; Understanding,
>> comprehension; Putting on, wearing; also letting loose; चूडा-कलनाम्
>>
>> *vlm.7. The minds of even the great, are verily employed in the works
>> that they have undertaken to perform, but where is your egoism or soul in
>> these, that you should be sorry for its pains. (The soul is aloof from
>> pain).
>>
>> *sv.4-7 Hence abandon the wrong notions of 'This I am' and 'This is
>> mine'. It is only because of these wrong notions that you think 'I am
>> destroyed, ' and suffer.
>>
>>
>>
>> बहुभि: समवायेन यत् कृतम् तत्र, भारत ।
>>
>> bahubhi: samavAyena yat kRtam tatra, bhArata |
>>
>> एको ऽभिमान.दु:खेन हासाय_एव हि गृह्यते ।५३।८॥
>>
>> eka:_abhimAna.du:khena hAsAya_eva hi gRhyate ||6|53|8||
>>
>> .
>>
>>
>> samavAyena *- =*
>>
>> yat kRtam tatra - *what is done there = *
>>
>> bhArata *- =*
>>
>> eka: *- the One = *
>>
>> *with the sorrow of self.conceit *
>>
>> hAsAya*_eva* hi gRhyate -
>> *vlm.8. Your assumption to yourself to any action, which has been done by
>> the combination of many, amounts only to a conceit of your vanity, and
>> exposes you not only to ridicule, but to frustrate the merit of your act.
>>
>> *sv.8 It is only the egotistic and ignorant person who thinks 'I do
>> this', whereas all this is done by the different aspects of the one self or
>> infinite consciousness.
>>
>> #samavAya: - sam-avAya, together-coming - contact, congress, collection,
>> aggregate (#samavAyena एन or #samavAyAt आत् , "in combination";
>> samavAyaM->kR °यं-√कृ , " to meet , combine , flock together ") Mn. &c;
>> (in phil.) perpetual co-inherence , inner or intimate relation , constant
>> and intimate union , inseparable concomitance (= nitya.sambandha नित्य-
>> सम्बन्ध , the sixth padArtha पदार्थ or category of the #vaizeSika.s
>> वैशेषिकs, expressing relation which exists between a substance and its
>> qualities , between a whole and its parts [e.g.between cloth and the yarn
>> composing it] , between a genus and its individuals &c ) • course,
>> duration (#samavAye ए , with gen. , "during") MBh. i , 556.
>>
>>
>>
>> कायेन मनसा बुद्ध्या केवलैः इन्द्रियैः अपि ।
>>
>> kAyena manasA buddhyA kevalai: indriyai: api |
>>
>> योगिनः कर्म कुर्वन्ति सङ्गम् त्यक्त्वा_आत्म शुद्धये ॥६।५३।९॥
>>
>> yogina: karma kurvanti saGgam tyaktvA_Atma.zuddhaye ||6|53|9||
>>
>> .
>>
>> kAyena –
>>
>>
>> *with Mind *
>>
>> *with Intellect *
>> kevalai:_indriyai:_api - with all the senses too - Indriya Organs -
>>
>> yogina: karma kurvanti - the yogîs make their karma -
>>
>> saGgam tyaktvA - having forsaken attachment -
>>
>> Atma.zuddhaye - in the pure Self.
>>
>> *vlm.9. The yogis and hermits do their ritual and ordinary actions with
>> attention of their minds and senses, and often times with the application
>> of the members and organs of their bodies only, in order to acquire and
>> preserve the purity of their souls.
>>
>> *sv.9-10 Let the eyes see, let the ears hear, let the skin feel, let the
>> tongue taste. Where is the 'I' in all this? Even when the mind continues to
>> entertain various notions, there is naught which can be identified as 'I'.
>> Whereas all these factors are involved in an action, the 'I' assumes
>> doership and then suffers. The yogis perform action merely by their mind
>> and senses, for self-purification.
>>
>>
>>
>> अहन्त-विष-चूर्णेन येषाम् कायो न मारितः ।
>>
>> ahanta.viSa.cUrNena yeSAm kAyo na mArita: |
>>
>> कुर्वन्तः_अपि हरन्तः_अपि न.च ते निर्विषूचिकाः ॥६।५३।१०॥
>>
>> kurvanta:_api haranta:_api na.ca te nirviSUcikA: ||6|53|10||
>>
>> .
>>
>>
>> yeSAm kAya: na mArita: - *whose body is not decesased = *
>>
>> kurvanta:_api - *tho making = *
>>
>> haranta:_api - *tho *taking - ??
>>
>> naca te nirviSUcikA: - *neither are they free from disease_..*
>> *vlm.10. Those who have not subdued their bodies with the morphia o£
>> indifference, are employed in the repetition of their actions, without ever
>> being healed of their disease (of anxiety).
>>
>> *sv.9-10 Let the eyes see, let the ears hear, let the skin feel, let the
>> tongue taste. Where is the 'I' in all this? Even when the mind continues to
>> entertain various notions, there is naught which can be identified as 'I'.
>> Whereas all these factors are involved in an action, the 'I' assumes
>> doership and then suffers. The yogis perform action merely by their mind
>> and senses, for self-purification.
>>
>>
>>
>> न क्वचित् राजते कायः ममता-मेध्य-दूषितः ।
>>
>> na kvacit rAjate kAya: mamatA.medhya.dUSita: |
>>
>> प्राज्ञः_अपि_अति-बहु-ज्ञः_अपि दुः.शीला* इव मानवः ॥६।५३।११॥
>>
>> prAjJa:_api_ati-bahu-jJa:_api du:.zIlA* iva mAnava: ||6|53|11||
>>
>> .
>>
>> na kvacit rAjate kAya: mamatA.medhya.dUSita: |
>>
>> prAjJa:_api_ati-bahu-jJa:_api du:.zIlA* iva mAnava: ||6|53|11||
>>
>>
>> *: *
>>
>> *even some prAjna.Sage *
>>
>> *tho super-intelligent *
>>
>> *may act like a misbehaving Human*
>>
>> *. *
>> *sv.11 He who is polluted by the egosense, whether he is a learned
>> scholar or one superior even to that, he indeed is a wicked man.
>>
>> *vlm.11. No person is graceful whose mind is tinged with his selfishness,
>> as no man however learned and wise is held in honour, whose conduct is
>> blemished with unpoliteness and misbehaviours.
>>
>> - *"my"ness-unpolluted-corrupt - uncorrupted by the evil of "my"ness = *prAjJa:_api
>> - *even a prAjna Sage = *ati-bahu-jJ*a:_a*pi - *tho super-intelligent =*
>> du:zIla iva mAnava: - *he is like a human of bad behavior. *
>>
>>
>> निर्.ममः निर्.अहम्कारः सम=दुःख-सुखः क्षमी ।
>>
>> nir.mama: nir.ahamkAra: sama=du:kha.sukha: kSamI |
>>
>> यः स* कार्यम् अ.कार्यम् वा कुर्वन्_अपि न लिप्यते ॥६।५३।१२॥
>>
>> ya: sa* kAryam a.kAryam vA kurvan_api na lipyate ||6|53|12||
>>
>> .
>>
>> nir.mama: nir.ahamkAra: sama=du:kha.sukha: kSamI ya: sa* kAryam a.kAryam
>> vA kurvan_api na lipyate
>>
>>
>> *without a "mine",*
>>
>> *without "I"dentity,*
>>
>> *one for whom pleasure and sorrow are the same,*
>>
>> *someone patiently doing*
>>
>> *(or not doing)*
>>
>> *hir work*
>>
>> *is not entangled in hir act*
>>
>> *. *
>>
>> *jd.12 - nir.mama: - Without "mine" = nir-*aham*kAra: - without
>> entangled/attached - compare BG.5.7. -
>>
>> *vlm.12 He who is devoid of his selfishness and egotism, patient both in
>> prosperity and adversity, is neither affected nor dejected whether engaged
>> in activities or not.
>>
>>
>>
>>
>> इदम् च ते, पाण्डु-सुत, स्व.कर्म क्षात्रम् उत्तमम् ।
>>
>> idam ca te, pANDu-suta, sva.karma kSAtram uttamam |
>>
>> अपि क्रूरम् अति.श्रेयः सुखाय_एव_उदयाय च ॥६।५३।१३॥
>>
>> api krUram ati.zreya: sukhAya_eva_udayAya ca ||6|53|13||
>>
>> .
>>
>> idam ca te pANDu-suta_sva.karma kSAtram uttamam api krUram ati.zreya:
>> sukhAya_eva_udayAya ca
>>
>> .
>>
>> इदं च ते पाण्डु-सुत - So this is for you, son of Pandu, स्व-कर्म
>> क्षात्रम् उत्तमम् - the own-karma duty of a Kshatriya warrior अपि क्रूरम्
>>
>>
>> *vlm.13. Know this, O son of Pandu as the best field for your martial
>> action; which is worthy of your great good, glory and ultimate happiness.
>> (War in a just cause is attended with glory).
>>
>> So, son of Pandu,
>>
>> for you this is the proper field of duty for a warrior's karma.
>>
>> It is cruel,
>>
>> yet it is most auspicious,
>>
>> and even the wellspring of pleasure.
>>
>>
>> *for you this is the proper field of duty for a warrior's karma.*
>>
>> *It is cruel,*
>>
>> *yet it is most auspicious,*
>>
>> *and even the wellspring of pleasure.*
>>
>>
>> अपि कुत्सितम् अपि_अन्यत् अपि_अधर्मम् अक्रमम् ।
>>
>> api kutsitam api_anyat api_adharmam akramam |
>>
>> श्रेष्टम् ते स्वम् यथा कर्म तथा_इह_अमृतवान् भव ॥६।५३।१४॥
>>
>> zreSTam te svam yathA karma tathA_iha_amRtavAn bhava ||6|53|14||
>>
>> .
>>
>> api kutsitam api_anyat api_adharmam akramam zreSTam te svam yathA karma
>> tathA_iha_amRtavAn bhava
>>
>> .
>>
>>
>> *But it's your Karmic duty, and it brings you immortality. *
>>
>> अपि कुत्सितम् Al*tho *despised अपि अन्यद् al*tho *unusual अपि अधर्मम् al*tho
>> *undharmic अक्रमम् disorderly श्रेष्टम् ते it is best for you यथा स्वं
>>
>>
>> *. *
>> *sv.14 The performance of action appropriate to you — even if it is
>> despicable and unrighteous — is the best. By its due performance become
>> immortal here.
>>
>> *vlm.14. Though you reckon it as heinous on the one hand and unrighteous
>> on the other; yet you must acknowledge the super excellence and
>> imperiousness of the duties required of your martial race, so do your duty
>> and immortalize yourself.
>>
>>
>>
>> मूर्खस्य_अपि स्व.कर्म_एव श्रेयसे किम्.उ सन्मतेः ।
>>
>> mUrkhasya_api sva.karma_eva zreyase kim.u sanmate: |
>>
>> मतिः गलत् अहम्कारा पतिता_अपि न लिप्यते ॥६।५३।१५॥
>>
>> mati: galat ahamkArA patitA_api na lipyate ||6|53|15||
>>
>> .
>>
>> mUrkhasya_api sva.karma_eva zreyase kim.u sanmate: mati: galat ahamkArA
>> patitA_api na lipyate
>>
>> .
>>
>> a fool who does his Karmic duty gets his reward;--
>>
>> what then of wise folk like you?
>>
>> Free your mind from Egoity:--
>>
>> tho you fall into the mud you will not be stainet_
>>
>>
>> mati:_galat_*aham*kArA patitA_api na lipyate - *. *
>> अपि स्व-कर्म - For/if his own karma एव मूर्खस्य - even of a fool
>>
>> श्रेयसे - [leads] to glory, किम्-उ सन्-मतेः - what indeed of the
>> right.minded?
>>
>> मतिः - थे मिन्द् - Mati, the functional Manas
>>
>> गलद् - अहंकारा - its Ahamkara Egoity drained-away
>>
>>
>> #gal #vigal #vigalita*_*flowed away, drained off, dried up; melted away,
>> disappeared, vanished; come forth; trickled, oozet_
>>
>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Br> &c •
>> aor. alipat
>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Kath%C4%81s>•
>> alispata, alipta Gr • -alipsata
>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#RV> ;
>> *p. -lipya Br.
>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Br> &c.),
>> Pass. lipyate (ep. also -ti • aor. alepi), to be smeared &c • to be
>> attached to (loc.), stick, adhere • Caus. lepayati (aor. alIlipat), to
>> cause to smear &c • to smear or anoint anything (acc.) with (instr.) or on
>> (loc.) • to cover
>> (instr.): Des. lilipsati, -te: Intens. leliyate, lelepti ib.
>> *sv.15 Even a fool's natural action is noble in his case. How much more
>> is this valid in the case of a good man!
>>
>> *vlm.15. Seeing even the ignorant stick fast to the proper duties of
>> their race, no intelligent person can neglect or set them at naught; for
>> the mind that is devoid of vanity, cannot be ashamed or dejected, even if
>> one fails or falls in the discharge of his duty.
>>
>>
>>
>> योग.स्थः कुरु कर्माणि सङ्गम् त्यक्त्वा, धनंजय ।
>>
>> yoga.stha: kuru karmANi saGgam tyaktvA, dhanaMjaya |
>>
>> निःसङ्गः त्वम् यथा-प्राप्त=कर्मवान् न निबध्यते ॥६।५३।१६॥
>>
>> ni:saGga: tvam yathA-prApta=karmavAn na nibadhyate ||6|53|16||
>>
>> .
>>
>> yoga.stha: kuru karmANi saGgam tyaktvA, dhanaMjaya ni:saGga: tvam
>> yathA-prApta=karmavAn na nibadhyate
>>
>> dhanam.jaya.Prize.Winner,
>>
>> arjuna the Straight,
>>
>> fixed in your yogic Union, work without attachment.
>>
>> Taking your *karma as it comes,
>>
>> you don't get entanglet_
>>
>> योग-स्थः - Set in Yoga Union/practice कुरु कर्माणि - perform your karma
>> सङ्गं त्यक्त्वा - having.forsaken attachment धनंजय - o Dhanam-Jaya
>> Prize-Winner (*arjuna) निःसङ्गस् - unattached * त्वं यथा-प्राप्त=कर्मवान्
>> - taking the karma as one get it न निबध्यते - one is not entanglet_-16-
>>
>> *sv.16 Engage yourself in action, established in the spirit of yoga and
>> *vlm.16. Do your duty, O *arjuna, with your yoga or fixed attention to
>> it, and avoid all company (in order to Keep company with the object of
>> your pursuit only). If you do your works as they come to you by yourself
>> alone, you will never fail nor be foiled in any. i.e. thy object thou
>> canst never gain, unless from all others you refrain.
>>
>>
>>
>> शान्त-ब्रह्म-वपुः भूत्वा कर्म ब्रह्म-मयम् कुरु ।
>>
>> zAnta.brahma.vapu: bhUtvA karma brahma.mayam kuru |
>>
>> ब्रह्म.अर्पण-समाचारः ब्रह्म_एव भवसि क्षणात् ॥६।५३।१७॥
>>
>> brahma.arpaNa.samAcAra: brahma_eva bhavasi kSaNAt ||6|53|17||
>>
>> .
>>
>> zAnta.brahma.vapu: bhUtvA karma brahma.mayam kuru brahma.arpaNa.samAcAra:
>>
>> brahma_eva bhavasi kSaNAt
>>
>> having become a body in the massive peace of the brahman,
>>
>> make of your karma a construct of the brahman,
>>
>> your worship of the brahman:
>>
>> so become brahman!
>>
>> brahman*Immensity - =*
>>
>> कर्म ब्रह्म-मयं कुरु - *make your karma a construct of the brahman - = *
>>
>> ब्रह्म-अर्पण-समाचारः - practicing worship of the brahman *- =*
>>
>> ब्रह्म एव भवसि क्षणात् - you at-once become the brahman. - *. *
>> *sv.17 Be at peace, even as brahman is peace. And make your action of the
>> nature of brahman.
>>
>> *vlm.17. Be as quiet as the person of brahma, and do your works as
>> quietly as brahmA does leave his result (whether good or bad) to brahma,
>> (because you can have no command over the consequence), and by doing so,
>> assimilate thyself into the nature of brahma, (who is all in all).
>>
>> Having become a body in the massive peace of the brahman,
>>
>> make of your karma a construct of the brahman,
>>
>> your worship of the brahman:
>>
>> so become brahman!
>>
>>
>>
>> ईश्वर.अर्पित=सर्व.अर्थ* ईश्वर.आत्मा निरामयः ।
>>
>> Izvara.arpita=sarva.artha* Izvara.AtmA nirAmaya: |
>>
>> ईश्वरः सर्व.भूतात्मा भव भूषित-भूतलः ॥६।५३।१८॥
>>
>> Izvara: sarva.bhUtAtmA bhava bhUSita.bhUtala: ||6|53|18||
>>
>> .
>>
>> Izvara.arpita+sarva.artha: -
>>
>>
>> Izvara.AtmA -* as the Ishvara.Self *
>>
>> nirAmaya: - *untainted/unmeasured *
>>
>> Izvara: sarva.bhUta+AtmA - *Ishvara the Self of all beings, *
>>
>> bhava – *you should become*
>>
>> bhUSita+bhU-tala: - *the ornament of Earth. *
>> *sv.18 Thus doing everything as an offering unto brahman, you will
>> instantly become brahman. The Lord dwells in all. By performing all your
>> actions as an offering unto him, shine as the Lord adored by all.
>>
>> *vlm.18. Commit yourself and all your actions and objects to God, remain
>> as unaltered as God himself, and know him as the soul of all, and be thus
>> the decoration of the world. (The gloss says, it is no blasphemy to think
>> one's self as God, when there is no other personality besides that of
>> Deity).
>>
>>
>>
>> संन्यस्त-सर्व.संकल्पः समः शान्त.मना मुनिः ।
>>
>> saMnyasta.sarva.saMkalpa: sama: zAnta.manA muni: |
>>
>> संन्यास-योग-युक्त.आत्मा कुर्वन्_मुक्त-मतिर् भव ॥६।५३।१९॥
>>
>> saMnyAsa.yoga.yukta.AtmA kurvan_mukta.matir bhava ||6|53|19||
>>
>> .
>>
>> saMnyasta+sarva.saMkalpa: -
>>
>>
>> sama: zAntamanas muni: - *an equal peaceful-Minded muni *
>>
>> *saMn*yAsa.yoga+yukta+AtmA kurvan - *taking yourself to saMnyAsa.yoga*
>>
>> mukta.mati: bhava - *be Free.minded*
>>
>> *. *
>> *vlm.19. If you can lay down all your desires, and become as even and
>> cool mind as a muni.monk; if you can join your soul to the yoga of sánnyasa
>> or contemplative coldness, you can do all your actions with a mind
>> unattached to any.
>>
>> *sv.19-23 Become a true sanyasi (renunciate) by firmly abandoning all
>> thoughts and notions; thus you shall liberate your consciousness. The
>> cessation of all thoughts and notions or mental images and the cessation of
>> heavy psychological conditioning are the supreme self or brahman. Striving
>> towards this end is known both as yoga and as wisdom (jnana); the
>> conviction that brahman alone is all, including the world and the 'I', is
>> known as 'offering everything to brahman' (brahmarpanam).
>>
>>
>>
>> arjx
>>
>> सङ्ग-त्यागस्य भगवान् तथा ब्रह्म.अर्पणस्य च ।
>>
>> saGga.tyAgasya bhagavAn tathA brahma.arpaNasya ca |
>>
>> ईश्वर.अर्पण-रूपस्य संन्यासस्य च सर्वशः ॥६।५३।२०॥
>>
>> Izvara.arpaNa.rUpasya saMnyAsasya ca sarvaza: ||6|53|20||
>>
>> .
>>
>> saGga.tyAgasya bhagavAMs
>>
>>
>> *and thus *
>>
>> *as well as about that brahman-Worship - *
>>
>> Izvar*a.a*rpaNa.rUpasya
>>
>> *of Ishvara.worship=form - *
>>
>> *and renunciation *
>>
>> sarvaza:
>>
>> *all of these_.. *
>> *vlm.20. *arjuna said:—Please lord, explain to me fully, what is meant by
>> the renunciation of all connections, commitment of our actions to brahma;
>> dedication of ourselves to God and abdication of all concerns.
>>
>> *sv.19-23 Become a true sanyasi (renunciate) by firmly abandoning all
>> thoughts and notions; thus you shall liberate your consciousness. The
>> cessation of all thoughts and notions or mental images and the cessation of
>> heavy psychological conditioning are the supreme self or brahman. Striving
>> towards this end is known both as yoga and as wisdom (jnana); the
>> conviction that brahman alone is all, including the world and the 'I', is
>> known as 'offering everything to brahman' (brahmarpanam).
>>
>> MBh. R. Sarvat_• renunciation of the world, profession of asceticism Mn.
>> MBh. &c. • deposit, trust *R. • compact, agreement KSS. • stake, wager MBh.
>>
>>
>> तथा ज्ञानस्य योगस्य विभागः कीदृशः, प्रभो ।
>>
>> tathA jJAnasya yogasya vibhAga: kIdRza:, prabho |
>>
>> क्रमेण कथय_एतत् मे महा.मोह-निवृत्तये ॥६।५३।२१॥
>>
>> krameNa kathaya_etat me mahA.moha.nivRttaye ||6|53|21||
>>
>> .
>>
>>
>> *:*
>>
>> *between*
>>
>> *jnAna.Wisdom, & yoga.Connexion,*
>>
>> *what's the difference*
>>
>> *?*
>>
>> *Sir,*
>>
>> *tell me about all of this stuff & help remove my great delusion*
>>
>> *!*
>> *vlm.21. Tell me also about the acquisition of true knowledge and
>> divisions of Yoga meditation, all which I require to know in their proper
>> order, for the removal of my gross ignorance on those subjects.
>>
>> - separately) • distinction, difference, {tathA jJAnasya yogasya
>> vibhAga: kIdRza: prabho | krameNa kathaya etan me mahA.moha=nivRttaye
>> ||6|53|y6053.021} • logical difference, disjunction (opp. to #saMyoga सं-
>> योग and regarded in nyAya न्याय as one of the 24 guNas गुणs) IW. 68. •
>> #yoga.vibhAga: - the disuniting or separation of that which is usually
>> combined , the separation of one grammatical rule into two , making two
>> rules of what might be stated as one Pa1n2. Sch.
>>
>>
>>
>>
>>
>> सर्व.संकल्प-संशान्तौ प्रशान्त=घन-वासनम् ।
>>
>> sarva.saMkalpa.saMzAntau prazAnta=ghana.vAsanam |
>>
>> न किंचित् भावना~आकारम् यत् तत् ब्रह्म परम् विदुः ॥६।५३।२२॥
>>
>> na kiMcit bhAvanA~AkAram yat tat brahma param vidu: ||6|53|22||
>>
>> .
>>
>> sarva.saMkalpa.saMzAntau prazAnta=ghana.vAsanam na kiMcit bhAvanA~AkAram
>>
>> yat tat brahma param vidu:
>>
>>
>> *when all concepts* are subsiding,*
>>
>> *ripened conditioning come to calm,*
>>
>> *That*
>>
>> *which is not any embodiment you may imagine*
>>
>> *they call*
>>
>> *"the perfect brahman.Immensity"*
>>
>> *. *
>>
>> * a *sam.*kalpa is a collection of mental activities, a Con.cept--a
>>
>> *vlm. The learned know that as
>>
>> the true form of brahma, of which we can form no idea or conception, but
>> which may be known
>>
>> after the restraining of our imagination, and the passification [sic] of
>> our desires.
>>
>> *sv. The cessation of all thoughts and notions or mental images and the
>> cessation of heavy psychological conditioning are the supreme self or
>> brahman.
>>
>>
>>
>> तत्_उद्योगम् विदुः_ज्ञानम् योगम् च कृत बुद्धयः ।
>>
>> tat_udyogam vidu:_jJAnam yogam ca kRta.buddhaya: |
>>
>> ब्रह्म सर्वम् जगत् इदम् च_इति ब्रह्म.अर्पणम् विदुः ॥६।५३।२३॥
>>
>> brahma sarvam jagat idam ca_iti brahma.arpaNam vidu: ||6|53|23||
>>
>> .
>>
>> tat_udyogam vidu:_jJAnam yogam ca kRta.buddhaya: brahma sarvam jagat idam
>>
>> ca_iti brahma.arpaNam vidu: -
>>
>> तत् उद्योगम् -
>>
>>
>> विदुः कृत बुद्धयः –
>>
>> *the done/experienced buddhi.Intellect*s *know.as <http://know.as> *=
>>
>> ज्ञानम् योगम् च - *Wisdom and Yoga = *
>>
>> ब्रह्म सर्वम् - *"The brahman.Immensity is all = *
>>
>> जगत् इदम् च *and it is this world", *
>> इति ब्रह्म-अर्पणम् विदुः –
>>
>> *vlm.23. Promptitude after these things constitutes our wisdom or
>> knowledge, and perseverence in these practices is what if called Yoga. Self
>> dedication to brahmA rests on the belief that, brahmA is all this world and
>> myself also·
>>
>> world and the 'I', is known as 'offering everything to brahman'
>> (brahmarpanam).
>>
>> *jd.23 - तत् उद्योगम् That effort * विदुः कृत बुद्धयः - the
>> done/experienced Buddhi Intellects know-as ज्ञानम् योगम् च - Wisdom and
>> Yoga. ब्रह्म सर्वम् - "The brahman is all जगत् इदम् च and it is this
>> world", इति ब्रह्म-अर्पणम् विदुः - this they know-as brahman-Worship.
>>
>>
>>
>> अन्तःशून्यम् बहिःशून्यम् पाषाण-हृदय.उपमम् ।
>>
>> anta:zUnyam bahi:zUnyam pASANa.hRdaya.upamam |
>>
>> शान्तम् आकाश-कोश.अच्छम् न दृश्यम् न दृशः परम् ॥६।५३।२४॥
>>
>>
>> .
>>
>> *jd.24 - anta:zUnyam bahi:zUnyam pASANa.hRdaya.upamam *- =*
>>
>> zAntam AkAza.koz*a.a*ccham na dRzyam na dRza: param *– . *
>> अन्तः.शून्यं बहिः.शून्यम् Inwart_empty, outwart_empty, पाषाण.हृदय-उपमम्
>> stone.Heart-like, शान्तम् at peace, आकाश-कोश-अच्छम् Space-body-crystal न
>> दृश्यम् not a percept न दृशः परम् nor other than the perceiver. –
>>
>> *vlm.24. As a stone statue is all hollow both in its inside and outside,
>> so is brahmA as empty, tranquil and transparent as the sky, which is
>> neither to be seen by us nor is it beyond our sight.
>>
>> *sv.24-26 brahman is empty within and empty without (undifferentiated and
>> homogeneous). It is not an object of observation, nor is it different from
>> the observer. The world-appearance arises in it as an infinitesimal part of
>> it. Because the 'world' is in fact only an appearance, it is in reality
>> emptiness, void and unreal.
>>
>>
>> *a heart at peace, still as a stone, *
>>
>> *it is not something seen, *
>>
>> *it is not different from the seer. *
>>
>>
>> तत* ईषत् यत् उत्थानम् ईषत् अन्यतया_उदितम् ।
>>
>> tata* ISat yat utthAnam ISat anyatayA_uditam |
>>
>> स* जगत्-प्रतिभासः_अयम् आकाशम् इव शून्यता ॥६।५३।२५॥
>>
>> sa* jagat-pratibhAsa:_ayam AkAzam iva zUnyatA ||6|53|25||
>>
>> .
>>
>> tata* ISat yat utthAnam ISat anyatayA_uditam sa* jagat-pratibhAsa:_ayam
>>
>> AkAzam iva zUnyatA
>>
>> ततस्_ईषत् यत् उत्थानम् Then some sort of arising ईषत् अन्यतया उदितम्
>> something arisen by.means-of otherness सः जगत्-प्रतिभासः the
>> world-projection अयम् आकाशम् इव शून्यता - emptiness like this Space.
>> -*vlm.25. It then bulges out a little from itself, and appears as
>> something, other than what it is. It is this reflection of the universe,
>> but all as empty as this inane vacuity.
>>
>> *sv.24-26 brahman is empty within and empty without (undifferentiated and
>> homogeneous). It is not an object of observation, nor is it different from
>> the observer. The world-appearance arises in it as an infinitesimal part of
>> it....
>>
>>
>>
>> भावः_अहम् इति कः_अपि_एष* प्रत्येकम् उदितः चितेः ।
>>
>> bhAva:_aham iti ka:_api_eSa* pratyekam udita: cite: |
>>
>> कोटि-कोटि.अंश=कलितः क* इव एनम् प्रतिग्रहः ॥६।५३।२६॥
>>
>> koTi-koTi.aMza=kalita: ka* iva enam pratigraha: ||6|53|26||
>>
>> .
>>
>>
>> koTi-koTi.aMza=kalita: ka: iva enam pratigraha: *- . *
>>
>> भावः_"अहम्" –
>>
>> *the feeling "I" *इति को_ऽप्य्_एष - just what is it? - not the assonance
>> Chit-Consciousness
>>
>>
>> *vlm.26. What is again this idea of your egoism, when every thing is
>> evolved out of the Supreme Intellect, of what account is the personality of
>> any body, which is but an infinitesimal part of the universal soul.
>>
>> is undivided by any of this, yet it appears to be divided on account of
>> this 'I'-feeling.
>>
>> The feeling "I"--just what is it?
>>
>> One-by-one arisen out of
>>
>> Chit-Consciousness divided in
>>
>> of "who" is this manifold "I"?
>>
>> • pratyekam, i*nd *- n. (ibc. or अम् i*nd *) one by one , one at a time
>>
>> #grah #pratigrah #pratigraha - a presentation, like a gift to a brahmana;
>> outreach.
>>
>> *VA. feeling of "I" appear one by one as cit particles, many.many
>>
>> particles , why take it seriously?
>>
>> *AS: The feeling of "I" arises in each mind; why take such a feeling
>> formulated millions time seriously?
>>
>>
>> अ=पृथक्-भूत*_एव_एषः पृथक्.भूत* इव स्थितः ।
>>
>> a=pRthak-bhUta*_eva_eSa: pRthak.bhUta* iva sthita: |
>>
>> पृथक्त्वम् हि न पर्यन्त* न_अहम् इति_अवगच्छति ॥६।५३।२७॥
>>
>> pRthaktvam hi na paryanta* na_aham iti_avagacchati ||6|53|27||
>>
>> .
>>
>>
>> *tho it is not a separate being, *
>>
>> eSa:_pRthak.bhUta:_iva sthita:
>>
>> *it exists as.if it were a separate being *
>> pRthaktvam hi na paryanta
>>
>> na_aham iti_avagacchati -27-
>>
>> *vlm.27. The Egoism of the individual soul, is not apart from the
>> Omnipresent and all comprehensive soul of God, and therefore a distinct
>> egoism is a nullity.
>>
>> *sv.27-29 Even as the 'I' is non-different from the infinite
>> consciousness, even so material objects like a pot and living beings like a
>> monkey are non-different from one another. Who would like to hang on to
>> this 'I'? Why not cling to the infinite consciousness, which alone appears
>> as all this by its own mysterious energy?
>>
>> *end*s of the *many *diameter-lines); edge, border; #*-paryanta*
>>
>>
>>
>> यथा_इह_अहम् तथा_इह_अस्ति घट.आदिका_अपि मर्कटः ।
>>
>> yathA_iha_aham tathA_iha_asti ghaTa.AdikA_api markaTa: |
>>
>> स्वम् ईहा_एवम् तथा_अम्भोधिः किम् अहम्ताम् प्रति ग्रहः ॥६।५३।२८॥
>>
>> svam IhA_evam tathA_ambhodhi: kim ahamtAm prati graha: ||6|53|28||
>>
>> .
>>
>> yathA_ÎhA_aham
>>
>> tathA_ÎhA_asti ghaTa.AdikA_api markaTa:
>>
>> svam IhA_evam
>>
>>
>> pratigraha
>>
>> graha prati *aham*tAm
>>
>> विकल्प-भेदे स्फुरते संवित्.सार-मय=आत्मनि ।
>>
>> vikalpa.bhede sphurate saMvit.sAra.maya=Atmani |
>>
>> वैचित्र्येण विचित्रे अपि किम् एकत्वे अपि नो* ग्रहः ॥६।५३।२९॥
>>
>> vaicitryeNa vicitre api kim ekatve api no* graha: ||6|53|29||
>>
>> .
>>
>> vikalpa.bhede
>>
>> sphurate
>>
>> vaicitryeNa
>>
>> vicitre_api
>>
>> kim ekatve_api
>>
>> na.u_/_na: graha:
>>
>> .
>>
>> *vlm.29. Things appearing as different to the conscious soul, are to be
>> considered as the various imageries represented in the self-same soul,
>> (like the sundry scenes shown in the soul in a dream).
>>
>> *sv.27-29 Even as the 'I' is non-different from the infinite
>> consciousness, even so material objects like a pot and living beings like a
>> monkey are non-different from one another. Who would like to hang on to
>> this 'I'? Why not cling to the infinite consciousness, which alone appears
>> as all this by its own mysterious energy?
>>
>>
>>
>> इति ज्ञात-विभागस्य बुद्धौ तस्य परिक्षयः ।
>>
>> iti jJAta.vibhAgasya buddhau tasya parikSaya: |
>>
>> कर्मणाम् यः फल-त्यागः तम् संन्यासम् विदुः बुधाः ॥६।५३।३०॥
>>
>> karmaNAm ya: phala.tyAga: tam saMnyAsam vidu: budhA: ||6|53|30||
>>
>> .
>>
>> iti jJAta.vibhAgasya buddhau
>>
>> tasya parikSaya: -
>>
>> karmaNAm ya: phala.tyAgas - one who forsakes the fruit of Karma
>>
>> jJAta.vibhAga
>>
>> *sv.30 Such an understanding, and the consequent absence of craving for
>> the enjoyment of the fruits of one's natural activities, is known as
>> 'renunciation' (sanyasa).
>>
>> *vlm.30. So also is the knowledge of the particulars and species, lost in
>> the idea of the general and the summum genus. Now by sannyasa or
>> renunciation of the world is meant, the resignation of the fruition of the
>> fruits of our actions. (The main teaching of Krishna to *arjuna in the
>> Bhagavadgitá, tends to the renunciation of the fruits of our actions).
>>
>>
>>
>> त्यागः संकल्प-जालानाम् अ-संसङ्गः स* कथ्यते ।
>>
>> समस्त-कलना-जालस्य_ईश्वरत्व~एक.भावना ॥६।५३।३१॥
>>
>> samasta.kalanA-jAlasya_Izvaratva~eka.bhAvanA ||6|53|31||
>>
>> .
>>
>> tyAga: saMkalpa.jAlAnAm
>>
>>
>> samasta.kalanA-jAlasya
>>
>> Izvaratva~eka.bhAvanA *– . *
>> *vlm.31. Unattachment signifies the renunciation of all our wordly
>> desires, and the intense application of the mind to the one sole God of the
>> multifarious creation, and the variety of his imaginary representations.
>>
>> *sv.31-33 Renunciation is renunciation of hopes and aspirations. When one
>> feels the presence of the Lord in all appearances and modifications and
>> when one abandons all delusion of duality, that is regarded as surrender to
>> the Lord, or offering of self and all to the Lord.
>>
>>
>>
>> गलित-द्वैत-निर्भासम् एतत्_एव_ईश्वर.अर्पणम् ।
>>
>> galita.dvaita.nirbhAsam etat_eva_Izvara.arpaNam |
>>
>> अ=बोध-वशतः भेदः नाम्ना_एव_एषाम् चित्.आत्मनि ॥६।५३।३२॥
>>
>> a=bodha.vazata: bheda: nAmnA_eva_eSAm cit.Atmani ||6|53|32||
>>
>> .
>>
>>
>> etat_eva Izvar*a.a*rpaNam *- =*
>> a=bodha.vaza.tas bheda: nAmnA_eva eSAm cit-Atmani
>>
>> .
>>
>> *vlm.32. The want of all dualism in the belief of his self-existence as
>> distinct from that of God, constitutes his dedication of himself to God; it
>> is ignorance that creates the distinction, by applying various names and
>> attributes to the one iutellectual soul.
>>
>> *sv.31-33 Renunciation is renunciation of hopes and aspirations. When one
>> feels the presence of the Lord in all appearances and modifications and
>> when one abandons all delusion of duality, that is regarded as surrender to
>> the Lord, or offering of self and all to the Lord.
>>
>>
>>
>> बोध.आत्मा किल शब्दार्थः जगत् एकम् न संशयः ।
>>
>> bodha.AtmA kila zabdArtha: jagat ekam na saMzaya: |
>>
>> अहम् आशा जगत् अहम् स्वम् अहम् कर्म वा_अपि_अहम् ॥६।५३।३३॥
>>
>> aham AzA jagat aham svam aham karma vA_api_aham ||6|53|33||
>>
>> .
>>
>> bodha.AtmA kila zabdArtha: jagat ekam na saMzaya: aham AzA jagat aham
>>
>> svam aham karma vA_api_aham
>>
>> बोध-आत्मा किल शब्द-अर्थः - The meaning of the compound word
>> "Realized-Self/soul"
>>
>> जगद् एकं न संशयः - is certainly "the World- is One/only".
>>
>> अहम् आशा जगद् अहं - I space, I the world,
>>
>> स्वम् अहं - my.own am I
>>
>> कर्म वा_अप्य्_अहम् - or even Karma am I.
>>
>> *vlm.33. The meaning of the word intelligent soul, is undoubtedly that is
>> one with the universe; and that the Ego is the same with all space, and its
>> contents of the worlds and their motions.
>>
>> duality, that is regarded as surrender to the Lord, or offering of self and
>> all to the Lord
>>
>> The meaning of the Term
>>
>> "Realized Soul"
>>
>> is simply this:
>>
>> "the World is One".
>>
>> I space, I the world, I myself,--even Karma am I.
>>
>>
>>
>> कालः_अहम् अहम् अद्वैतम् द्वैतम् च_अहम् अहम् जगत् ।
>>
>> kAla:_aham aham advaitam dvaitam ca_aham aham jagat |
>>
>> मत्.मना भव मत्.भक्तः मत्.याजी माम् नमस्कुरु ।
>>
>> mat.manA bhava mat.bhakta: mat.yAjI mAm namaskuru |
>>
>> माम_इव_एष्यसि युक्त्वा_एवम् आत्मानम् मत्.परायणः ॥६।५३।३४॥
>>
>> mAma_iva_eSyasi yuktvA_evam AtmAnam mat.parAyaNa: ||6|53|34||
>>
>> .
>>
>> kAla:_aham aham advaitam dvaitam ca_aham aham jagat mat.manA bhava
>> mat.bhakta: mat.yAjI mAm namaskuru mAma_iva_eSyasi yuktvA_evam
>>
>> AtmAnam mat.parAyaNa:
>>
>> *sv.34-35 I am hope, I am the world, I am action, I am time, I am the one
>> and I am also the many. Hence, saturate your mind with me, be devoted to
>> me, serve me, salute me. Thus constantly united with me, and with me as
>> your supreme goal, you will reach me.
>>
>> Therefore be devoted to the sole Ego, and drown your own egoism in the
>> its worst! jd]
>>
>>
>>
>>
>> brahmAtma.paramAtma.Adi-sabdena - * = *
>>
>> etat_udIryate *– . *
>> *vlm.37. The other is the esoteric or spiritual form, which undefined and
>> without its beginning and end; and is usually expressed by the term
>> brahma.great.
>>
>> *sv.37-40 The supreme form is without beginning and without end, one
>> without a second It is known variously as brahman, self, supreme self, etc.
>> As long as one is not fully awakened spiritually, one should worship the
>> common form. By such worship one is spiritually awakened and one will know
>> the supreme form, knowing which he will not be born again.
>>
>>
>>
>> यावत् अ-प्रतिबुद्धः त्वम् अन्-आत्म.ज्ञतया स्थितः ।
>>
>> yAvat a.pratibuddha: tvam an-Atma.jJatayA sthita: |
>>
>> संवित्~चतुर्.भुज.आकार-देव.पूजापरः भव ॥६।५३।३८॥
>>
>> saMvit~catur.bhuja.AkAra.deva.pUjApara: bhava ||6|53|38||
>>
>> .
>>
>>
>> an-Atma.jJatayA sthita: - *in a state without Self.Wisdom = *
>>
>> saMvit-catur.bhuja.AkAra.deva.pUjApara: bhava -
>>
>> *let your awareness be the figure of the four-armed Got_*
>> *vlm.38. As long as you are unacquainted with the nature of the supreme
>> soul, and are not awakened to the light of the spirit; so long should you
>> continue to adore the form of the God with its four arms, (or the form of
>> the four armed Ood).
>>
>> *sv.37-40 The supreme form is without beginning and without end, one
>> the common form. By such worship one is spiritually awakened and one will
>> know the supreme form, knowing which he will not be born again.
>>
>>
>>
>> तत्.क्रमात् सम्.प्रबुद्धः त्वम् ततः ज्ञास्यति तत्.परम् ।
>>
>> tat.kramAt sam.prabuddha: tvam tata: jJAsyati tat.param |
>>
>> मम.रूपम् अन्.आदि.अन्तम् येन भूयः न जायते ॥६।५३।३९॥
>>
>> mama.rUpam an.Adi.antam yena bhUya: na jAyate ||6|53|39||
>>
>> .
>>
>>
>> *sam*prabuddha: - *fully awake =*
>>
>> tvam tatas jJAsyati - *thus you will know = *
>>
>> tat.param - *That perfection = *
>>
>> mama.rUpam an.Adyantam - *as an unbounded "my-form" = *
>>
>> yena bhUya*: *na jAyate - *with whom moreover there is no being-born. *
>>
>> #*sam*prabuddha
>>
>> #*sam*prajJA
>> *vlm.39. By this means you will be awakened to light, by your knowledge
>> of the supreme; and when you come to comprehend the Infinite in yourself,
>> you shall have no more to be born in any mortal form.
>>
>> *sv.37-40 The supreme form is without beginning and without end, one
>> the common form. By such worship one is spiritually awakened and one will
>> know the supreme form, knowing which he will not be born again.
>>
>>
>>
>> यदि वा वेद्य-विज्ञातः भावः तत्,_अरि.मर्दन ।
>>
>> yadi vA vedya.vijJAta: bhAva: tat,_ari.mardana |
>>
>> तत् मम_आत्मानम् आत्मानम् आत्मनः_च_आशु संश्रय ॥६।५३।४०॥
>>
>> tat mama_AtmAnam AtmAnam Atmana:_ca_Azu saMzraya ||6|53|40||
>>
>> .
>>
>> yadi vA vedya.vijJAta: bhAva:_tat Or if that is the state of
>> understanding what is to.be-known,
>>
>> ari.mardana o Foe.Slayer,
>>
>> tan_mama_AtmAnam that is my soul,
>>
>> AtmAnam Atmana:_ca and self of the Self,
>>
>> *vlm.40. When you are acquainted with the knowledge of the knowable soul,
>> then will your soul find its refuge in eternal soul of Hari, who absorbs
>> all souls in him.
>>
>> *VA. once you know what is to be known, O slayer of foes,
>>
>> immediately take refuge in my highest form of myself, the self of the self
>>
>> *AS: I would translate the second line as:
>> Then take refuge in my true soul and as well as yours (by equating them).
>>
>>
>> इदम् च_अहम् इदम् च_अहम् इति यत् प्रवदामि_अहम् ।
>>
>> idam ca_aham idam ca_aham iti yat pravadAmi_aham |
>>
>> तत् एतत् आत्म-तत्त्वम् तु तुभ्यम् हि_उपदिशामि_अहम् ॥६।५३।४१॥
>>
>> tat etat Atma.tattvam tu tubhyam hi_upadizAmi_aham ||6|53|41||
>>
>> .
>>
>>
>> iti yat pravadAmi_aham - *as which I proclaim myself =*
>>
>> tat_etat_Atma.tattvam tu - *yet that, this Self-Thatness =*
>>
>> tubhyam hi_upadizAmi_aham - *I am only giving in instruction for you*
>>
>> *. *
>> *vlm.41. When I tell you that this is I and I am that, mind that I mean
>> to say that, this and that is the Ego of the supreme soul, which I assume
>> to myself for your instruction.
>>
>> *sv.41-44 I consider that you have been awakened by my instructions....
>>
>>
>>
>> मन्ये साधु-विबुद्धः_असि पदे विश्रान्तवान् असि ।
>>
>> manye sAdhu-vibuddha:_asi pade vizrAntavAn asi |
>>
>> संकल्पैः_अवमुक्तः_असि सत्य~एक=आत्म.मयः भव ॥६।५३।४२॥
>>
>> saMkalpai:_avamukta:_asi satya~eka=Atma.maya: bhava ||6|53|42||
>>
>> .
>>
>> *jd.8 -
>>
>>
>> pade *- =*
>>
>> vizrAntavAn_asi - *you are reposed = *
>>
>> *saMk*alpai: avamukta:_asi *- =*
>>
>> satya~eka=Atma.maya: bhava - *be made with a soul that is one with
>> what-is-So. **sAdhu-vibuddha
>>
>>
>>
>> सर्व.भूत.स्थम् आत्मानम् भजति_एकत्वम् आत्मनः ।
>>
>> sarva.bhUta.stham AtmAnam bhajati_ekatvam Atmana: |
>>
>> सर्वथा वर्तमनः_अपि न स* भूयः_अभिजायते ॥६।५३।४४॥
>>
>> sarvathA vartamana:_api na sa* bhUya:_abhijAyate ||6|53|44||
>>
>> .
>>
>> *jd.44 -
>>
>>
>> sarvathA vartaman*a:_a*pi na* sa* *bhUy*a:_a*bhijAyate - *. *
>> सर्व.भूत-स्थम् What is set in all beings आत्मानम् as Self भजति he
>> worships, एकत्वम् आत्मनः the Oneness of the Self, सर्वथा वर्तमनः.अपि
>> everyhow, even at work. न सः Not he भूयस्_अभिजायते again undergoes
>> births. *vlm.44. He who worships the Universal soul that resides in all
>> beings, as the one self-same and undivided spirit; is released from the
>> *
>> *sv.41-44 I consider that you have been awakened by my instructions.
>> Behold the self in all and all in the self, remaining for ever firmly
>>
>>
>>
>> एकत्वम् सर्व.शब्द.अर्थ* एक.शब्द.अर्थ आत्मनः ।
>>
>> ekatvam sarva.zabda.artha* eka.zabda.artha Atmana: |
>>
>> आत्मा_अपि च न सत् न_असत् गतः यस्य_आशु तस्य तत् ॥६।५३।४५॥
>>
>> AtmA_api ca na sat na_asat gata: yasya_Azu tasya tat ||6|53|45||
>>
>> .
>>
>>
>> sarva.zabda.artha_- *voc./loc.** - = *
>>
>> eka.zabda.artha Atmana: *- + *
>>
>> AtmA_api ca - * = *
>>
>> na sat_na_asat.gata: - * = *
>>
>> yasya_Azu tasya tat - *. *
>> *sv.45 The concept of unity is used to cancel the concept of the many;
>> the concept of self (infinite consciousness) is used to cancel the
>> conceptualisation of unity.
>>
>> *vlm.45. The meaning of the word "all" is unity (in its collective
>> sense), and the meaning of the word "one" is the unity of the soul; as in
>> the phrase "All is one" it is meant to say that the whole universe is
>> collectively but one soul. (The soul also is neither a positive entity, nor
>> a negative non-entity, but it is as it is known in the spirit. (of the form
>> of ineffable light and delight).
>>
>> ~VA- non-duality is the meaning of all words, Self is the meaning of
>>
>> the word "non-duality" ("unity"). Although the self is not real nor unreal
>> *AS: This is describing the experiences from the two prior verses:
>> One who has realized that there is only one meaning for all diverse
>> things (i.e. everything is just one brahma) and that this one meaning
>> refers to the self, and the self is neither sat nor asat (both these
>> adjectives are applied in different viewpoints - see AB for details), he
>> has it (the kaivalya!)
>> The word गत refers to realization (like अवगत). The literal meaning is
>> one whose self has reached this stage of understanding (यस्य गतः) his is
>> it (तस्य तत्).
>>
>>
>>
>> त्रैलोक्य-चेतसाम् अन्तः_आलोकः यः प्रकाश.जः ।
>>
>> trailokya.cetasAm anta:_Aloka: ya: prakAza.ja: |
>>
>> अनुभूतिम् उपारूढः "सः_अहम् आत्मा"_इति निश्चयः ॥६।५३।४६॥
>>
>> anubhUtim upArUDha: "sa:_aham AtmA"_iti nizcaya: ||6|53|46||
>>
>> .
>>
>> trailokya.cetasAm anta:_x
>>
>> Aloka: ya: prakAza.ja: |
>>
>> anubhUtim upArUDha:
>>
>> "sa:_aham AtmA"_iti nizcaya: -
>>
>> त्रैलोक्य-चेतसाम् अन्तर् Within all those aware of the three worlds आलोकः
>> _यः प्रकाश.जः the light which is born of radiance/projection अनुभूतिम्
>> उपारूढः having attained the experience "सः_अहम् आत्मा" "This am I, the
>> Self" इति निश्चयः such is the certainty. -46-
>>
>> *sv.46 The self can neither be conceived of as existence or
>> non-existence, it is what it is.
>>
>> *vlm.46. He who shines as light within the minds of all persons, and
>> dwells in the inwards consciousness or percipience of every being, is no
>> other than the very soul that dwells within myself also.
>>
>> #ruh -> #Aruh -> #upAruh ->#upArUDha .mfn.- mounted , ascended ; one who
>> has arrived , approached *R.&c.
>>
>>
>>
>> त्रैलोक्य-पयसाम् अन्तः_तु रस.अनुभवः स्थितः ।
>>
>> trailokya.payasAm anta:_tu rasa.anubhava: sthita: |
>>
>> गव्यानाम् अब्धिजानाम् च सः_अयम् आत्म इति भारत ॥६।५३।४७॥
>>
>> gavyAnAm abdhijAnAm ca sa:_ayam Atma iti bhArata ||6|53|47||
>>
>> .
>>
>> = *
>>
>> ras*a.a*nubhava: sthita: - *is situate the experience of taste/flavor = *
>>
>> gavyAnAm abdhijAnAm ca s*a:_a*yam Atma iti bhArata - *. *
>> *sv.47 The inner light that shines as pure experiencing in all beings,
>> that alone is the self which is indicated by the word 'I': this is for
>> certain.
>>
>> *vlm.47. That which is settled in shape of savour in the waters all over
>> the three worlds. (ie. in the earth, heaven, and underneath the ground);
>> and what gives flavour to the milk, curd and the butter of the bovine kind,
>> and dwells as sapidity in the marine salt and other saline substances, and
>> imparts its sweetness to saccharine articles, the same is this savoury
>> soul, which gives a gust to our lives, and a good taste to all the objects
>> of our enjoyment.
>>
>>
>>
>> अन्तः सर्व.शरीराणाम् यः सूक्ष्मः_अनुभवः स्थितः ।
>>
>> anta: sarva.zarIrANAm ya: sUkSma:_anubhava: sthita: |
>>
>> मुक्ता~अनुभव-नीयेन सः_अयम् आत्मा_अस्ति सर्वगः ॥६।५३।४८॥
>>
>> muktA~anubhava.nIyena sa:_ayam AtmA_asti sarvaga: ||6|53|48||
>>
>> .
>>
>>
>> ya: sUkSm*a:_a*nubhava: sthita: *- + *
>>
>> muktA_anubhava.nIyena - * = *
>>
>> s*a:_a*yam AtmA_asti sarvaga: *- . *
>>
>> sa.bAhy*a.a*bhyantare yathA – *as there is inside and out = *
>>
>> tejas – *energic Fire / sparkle = *
>>
>> tathA asmi dehAnAm – *thus am I of/in bodies = *
>>
>> a.*saMs*thita: iva sthita: - *situate as.if not seatet there. *
>> *vlm.50. As all the gems and pearls of the sea, have a lustre inherent in
>> them, and which shines forth both in their inside and outside; so the soul
>> shines in and out of every body without being seated in any part of it,
>> whether in or out or anywhere about it.
>>
>> *sv.49-50 It exists in all even as butter exists in milk.
>>
>>
>>
>> यथा कुम्भ सहस्राणाम् स बाह्य.अभ्यन्तरे नभः ।
>>
>> yathA kumbha.sahasrANAm sa.bAhya.abhyantare nabha: |
>>
>> जगत्.त्रय शरीरानाम् तथा_आत्मा_अहम् अवस्थितः ॥६।५३।५१॥
>>
>> jagat.traya.zarIrAnAm tathA_AtmA_aham avasthita: ||6|53|51||
>>
>> *jd.51 -
>>
>>
>> sa.bAhya.abhyantare nabha: - *outside and in is the spacious sky = *
>>
>> jagat.traya.zarIrAnAm tathA - *so too, of all the bodies of the Triple
>>
>> *sv.51 Even as in a collection of a thousand pots there is space within
>> and outside of all the pots, undivided and indivisible, even so the self
>> exists pervading all beings in the three worlds.
>>
>> *vlm.51. As the air pervades both in the inside and outside of all empty
>> pots, so the spirit of God is diffused in and about all bodies in all the
>> three worlds. (This is the meaning of omnipresence).
>>
>>
>>
>> मुक्ताफल-शत~ओघानाम् तन्तुः प्रोत-वपुः_यथा ।
>>
>> muktAphala.zata~oghAnAm tantu: prota.vapu:_yathA |
>>
>> तथा_अयम् देह-लक्षानाम् स्थित आत्मा_अस्ति_अ.लक्षितः ॥६।५३।५२॥
>>
>> tathA_ayam deha.lakSAnAm sthita AtmA_asti_a.lakSita: ||6|53|52||
>>
>> .
>>
>>
>> tantu: prota.vapu:_yathA - *as a strung-bodies thread = *
>>
>> tathA_ayam deha.lakSAnAm sthite - *thus when this is-so, in the sense of
>> the body =*
>>
>> AtmA_asti_a.lakSita: *- . *
>> *sv.52 Even as in a necklace of pearls the connecting thread may remain
>> invisible, even so this self connects all and keeps all together, itself
>> remaining invisible.
>>
>> *vlm.52. As hundreds of pearls are strung together by a thread in the
>> neckless, so the soul of God extends through and connects these millions of
>> beings, without its being known by any. (This all connecting attribute of
>> God, is known as #sutrAtmA in the vedAnta).
>>
>>
>>
>> ब्रह्म.आदौ तृण-पर्यन्ते पदार्थ-निकुरम्बके ।
>>
>> brahma.Adau tRNa.paryante padArtha.nikurambake |
>>
>> सत्तासामान्यम् एतत्_यत् तम् आत्मानम् अजम् विदुः ॥६।५३।५३॥
>>
>> sattAsAmAnyam etat_yat tam AtmAnam ajam vidu: ||6|53|53||
>>
>> .
>>
>>
>> padArtha.nikurambake - *in all the multitude of things =*
>>
>> sattA-sAmAnyam etat_yat - *this which is the un/common Suchness =*
>>
>> tam AtmAnam ajam vidu: - *know that as the unborn Self. *
>> *sv.53 That truth or reality is known as the self which pervades all
>> things right from brahma the creator to the blade of grass.
>>
>> *vlm.53. He who dwells in the hearts of every body in the world,
>> commencing from brahmA to the object grass that grows on the earth; the
>> essence which is common in all of them, is the brahmA the unborn and
>> undying.
>>
>>
>>
>> तत् ईषत्.स्फुरित.आकारम् ब्रह्म ब्रह्मा_एव तिष्ठति ।
>>
>> tat ISat.sphurita.AkAram brahma brahmA_eva tiSThati |
>>
>> अहन्ता.आदि जगत्ता.आदि क्रमेण भ्रम-कारिणा ॥६।५३।५४॥
>>
>> ahantA.Adi jagattA.Adi krameNa bhrama.kAriNA ||6|53|54||
>>
>> .
>>
>>
>> brahma brahmA_eva tiSThati - *is the brahman Immensity sitting as the
>> immense brahmA = *
>>
>> ahantA.Adi - *as all.sorts.of "I"ness* =
>>
>> jagattA.Adi - *all.sorts.of "world"ness =*
>>
>> krameNa bhrama.kAriNA - *. *
>> *sv.54 In that brahman there is a little manifestation which is also
>> brahman: and that is known here as the I-am-ness and the world on account
>> of ignorance and delusion.
>>
>> *vlm.54. brahmá is a slightly developed form of brahma, and resides in
>> the spirit of the great brahma, and the same dwelling in us, makes us
>> conceive of our egoism by mistake of the true Ego.
>>
>>
>>
>> आत्मा_एव_इदम् जगत्.रूपम् हन्यते हन्ति वा_अत्र किम् ।
>>
>> AtmA_eva_idam jagat.rUpam hanyate hanti vA_atra kim |
>>
>> शुभ.अशुभैः_जगत्_दुःखैः किम् अस्य, अर्जुन, लिप्यते ॥६।५३।५५॥
>>
>> zubha.azubhai:_jagat_du:khai: kim asya, arjuna, lipyate ||6|53|55||
>>
>> .
>>
>> AtmA_eva_idam jagat.rUpam
>>
>> hanyate hanti vA_atra kim |
>>
>> zubha.azubhai:_jagat_du:khai:
>>
>> kim asya, arjuna, lipyate -
>>
>>
>> आत्मा.एव*_*इदम् जगद्-रूपम् This world is only a form of Self. हन्यते
>> With the auspicious-inauspicious / good-evil, with the sorrows of the world किम्
>> अस्य_अर्जुन लिप्यते just whose, *arjuna, bear a taint? - #>lip
>> especially connotes "painting"—the body of a person (smearing with oils),
>> or a picture on the wall. See CGl. -55-
>>
>> *vlm.55. The divine soul being manifest in the form of the world, say
>> what can it be that destroys or is destroyed in it; and tell me, *arjunA,
>> what can it be that is subject to or involved in pleasure or pain.
>>
>> *sv.55-56 When all this is but the one self, O *arjuna, what is the
>>
>>
>>
>> प्रतिबिम्बेषु इव_आदर्श-समम् साक्षिवत् आस्थितम् ।
>>
>> pratibimbeSu iva_Adarza.samam sAkSivat Asthitam |
>>
>> नश्यत्सु न विनश्यन्तम् यः पश्यति स* पश्यति ॥६।५३।५६॥
>>
>> nazyatsu na vinazyantam ya: pazyati sa* pazyati ||6|53|56||
>>
>> .
>>
>> pratibimbeSu iva_x
>>
>> Adarza.samam sAkSivat Asthitam |
>>
>> nazyatsu na vinazyantam
>>
>> ya: pazyati sa* pazyati -
>>
>>
>> *jd.56 - pratibimbeSu iva *- as with reflections =* nazyatsu - *disappearing
>> = *na vinazyantam - *not disappearing = *Adarza.samam - *mirror-same *=
>> sAkSi-vad Asthitam - *seated as the witness *= ya: pazyati* sa* *pazyati
>> - *who sees he sees.*
>> *vlm.56. The divine soul is as a large mirror, showing the images of
>> never destroyed, but looks as it looked before.
>>
>> *sv.55-56 When all this is but the one self, O *arjuna, what is the
>> of all these changes and that the self is unchanged and unaffected by these
>> changes, he knows the truth.
>>
>> While a reflection vanishes,
>>
>> the mirror does not disappear:
>>
>> it is the constant witness, which
>>
>> sees everything one sees.
>>
>> = *na vinazyantam - *not disappearing = *Adarza.samam - *mirror-same *=
>> sAkSi-vad Asthitam - *seated as the witness *= ya: pazyati* sa* *pazyati
>> - *who sees he sees.*
>>
>>
>> इदम् च_अहम् इदम् न_इति इति_इदम् कथ्यते मया ।
>>
>> idam ca_aham idam na_iti iti_idam kathyate mayA |
>>
>> एवम् आत्मा_अस्मि सर्व.आत्मा माम् एवम् विद्धि, पाण्डव ॥६।५३।५७॥
>>
>> .
>>
>> idam ca_aham idam na_iti
>>
>>
>> evam AtmA_asmi
>>
>> sarva.AtmA mA*m eva*m viddhi
>>
>> pANDava - *. *
>> *sv.57.Though I use expressions suggestive of diversity, the reality is
>> non-dual.
>>
>> *vlm.57. When I say I am this and not the other (of my many reflexions in
>> a prismatic glass, or of my many images in many pots of water), I am quite
>> wrong and inconsistent with myself; so is it to say, that the human soul is
>> the spirit or image of God, and not that of any other being, when the
>> self-same Divine spirit is present and immanent in all. (The catholic
>> spirit of the Hindu religion, views all beings to partake of the Divine
>> spirit, which is in all as in a prismatic glass) ·
>>
>>
>>
>> इमाः सर्वाः प्रवर्तते सर्ग-प्रलय-विक्रियाः ।
>>
>> imA: sarvA: pravartate sarga.pralaya.vikriyA: |
>>
>> आत्मनि_अहम्ता-चित्त.स्थः पयः स्पन्दा* इव_अम्बुधौ ॥६।५३।५८॥
>>
>> Atmani_ahamtA-citta.stha: paya: spandA* iva_ambudhau ||6|53|58||
>>
>> .
>>
>> imA: sarvA: pravartate
>>
>> sarga.pralaya.vikriyA: |
>>
>> Atmani_ahamtA-citta.stha:
>>
>> paya: spandA* iva_ambudhau -
>>
>> *vlm.58. The revolutions of creation, sustentation and final dessolution,
>> take place in an unvaried and unceasing course in the spirit of God, and so
>> the feelings on surface of the waters of the sea. (Egoistic feelings rising
>> from the boistrous mind, subside in the calmness of the soul).
>>
>> *sv.58-59 All these comings and goings, creation and dissolution, are
>> non-different from the self. The self is the very nature of the totality of
>> existence, even as hardness is the characteristic of a rock and liquidity
>> the nature of waves.
>>
>>
>>
>> यथा_उपलत्वम् शैलानाम् दारुत्वम् च महीरुहाम् ।
>>
>> yathA_upalatvam zailAnAm dArutvam ca mahIruhAm |
>>
>> तरङ्गाणाम् जलत्वम् च पदार्थानाम् तथा आत्मता ॥६।५३।५९॥
>>
>> taraGgANAm jalatvam ca padArthAnAm tathA AtmatA ||6|53|59||
>>
>> .
>>
>>
>> dArutvam ca mahI-ruhAm - *woodiness of earth-growing trees = *
>>
>> taraGgANAm jalatvam ca - *waterness of waves = *
>>
>> padArthAnAm tathA AtmatA - *thus is the Selfness of things*
>>
>> *. *
>> *vlm.59. As the stone is the constituent essence of rocks, the wood of
>> trees and the water of waves; so is the soul the constituent element of all
>> existence.
>>
>> *sv.58-59 All these comings and goings, creation and dissolution, are
>> non-different from the self. The self is the very nature of the totality of
>> existence, even as hardness is the characteristic of a rock and liquidity
>> the nature of waves.
>>
>>
>>
>> सर्व.भूत.स्थम् आत्मानम् सर्व.भूतानि च_आत्मनि ।
>>
>> sarva.bhUta.stham AtmAnam sarva.bhUtAni ca_Atmani |
>>
>> यः पश्यति तथा_आत्मानम् अ-कर्तारम् स* पश्यति ॥६।५३।६०॥
>>
>> ya: pazyati tathA_AtmAnam a.kartAram sa* pazyati ||6|53|60||
>>
>> .
>>
>>
>> sarva.bhUtAni ca_Atmani *– and all beings in self =*
>>
>> ya: pazyati tathA_AtmAnam *– who sees thus self =*
>>
>> a.kartAram* sa* *pazyati *– a nonDoer he sees. *
>> *sv.60 He who sees the self in all and all in the self and he who sees
>> that the self is non-doer (being non-dual), he sees the truth.
>>
>> *vlm.60 He who sees the soul (as inherent in all substances, and every
>> substance (to be contained) in the soul; and views both as the component of
>> one another, sees the uncreating God as the reflector and reflexion of
>> Himself.
>>
>>
>>
>> नाना.आकार-विकारेषु तरङ्गेषु यथा पयः ।
>>
>> nAnA.AkAra.vikAreSu taraGgeSu yathA paya: |
>>
>> कटक.आदिषु वा हेम भूतेषु_आत्मा तथा_अर्जुन ॥६।५३।६१॥
>>
>> kaTaka.AdiSu vA hema bhUteSu_AtmA tathA_arjuna ||6|53|61||
>>
>> .
>>
>> nAnA.AkAra.vikAreSu taraGgeSu yathA paya: kaTaka.AdiSu vA hema
>>
>> bhUteSu_AtmA tathA_arjuna
>>
>> *jd.61 - नाना.आकार-विकारेषु
>>
>> तरङ्गेषु यथा पयः
>>
>> कटक.आदिषु वा हेम
>>
>> भूतेषु_आत्मा तथा.अर्जुन
>>
>>
>> *. *
>> *vlm.61. Know *arjuna, the soul to be the integrant part of every thing,
>> and the constituent element of the different forms and changes of things;
>> as the water is of the waves, and the gold is of jeweleries, (The spirit of
>> God is believed as the material cause of all).
>>
>> *sv.61-63 Just as gold is the reality in all the ornaments made of gold,
>> whatever be their shape and size; just as water is the reality in all the
>> waves and ripples on the ocean, whatever be their shape or size, even so
>> the supreme self or the infinite consciousness alone is the reality in what
>> appears to be a world of diverse creatures.
>>
>>
>>
>> नाना-तरङ्ग-वृन्दानि यथा लोलानि वारिणि ।
>>
>> nAnA-taraGga.vRndAni yathA lolAni vAriNi |
>>
>> कटक.आदीनि वा हेम्नि भूतानि_एवम् परात्मनि ॥६।५३।६२॥
>>
>> kaTaka.AdIni vA hemni bhUtAni_evam parAtmani ||6|53|62||
>>
>> .
>>
>> nAnA-taraGga.vRndAni yathA lolAni vAriNi kaTaka.AdIni vA hemni
>> bhUtAni_evam parAtmani
>>
>>
>> nAnA-taraGga.vRndAni *- *
>>
>> *varying waves in crowds = *
>>
>> yathA lolAni vAriNi *– as the waters play =*
>>
>> kaTaka.AdIni vA hemni *- or bracelets in the gold = *
>>
>> bhUtAny*_eva*m parAtmani – *beings are so in a higher self*
>>
>> *. *
>>
>> gamyam asti jagat.traye *- + *
>>
>> kva te vA api jagat_kim vA - *even this world, where is it for you? and
>> what? = *
>>
>> kim mudhA parimuhyasi - *why are you foolishly deluded? = *
>> *sv.64 Why then do you vainly grieve? What is there in all these changing
>> phenomena that your heart should be devoted to?
>>
>> *vlm.64. How can there be an independent existence, or voluntary change
>> of anything in the world; where can they or the world be, except in the
>> essence and omnipresence of God, and wherefore do you think of them in
>> vain?
>>
>>
>>
>> इति श्रुत्वा_अभयम् तु_अन्तर् भावयित्वा सु.निश्चितम् ।
>>
>> iti zrutvA_abhayam tu_antar bhAvayitvA su.nizcitam |
>>
>> जीवन्मुक्ताः_चरन्ति_इह सन्तः सम.रस.आशयाः ॥६।५३।६५॥
>>
>> jIvanmuktA:_caranti_iha santa: sama.rasa.AzayA: ||6|53|65||
>>
>> .
>>
>> iti zrutvA_abhayam tu
>>
>>
>> antar bhAvayitvA su.nizcitam *- having imagined it as certainty + *
>>
>> jIvanmuktA:_caranti_iha - *the **Living.jIvas proceed here = *
>>
>> santa: sama.rasa.AzayA: *- being at rest in affected sameness. *
>> *sv.65 Thus questioning themselves, the liberated ones roam this world in
>> total freedom and in perfect equilibrium.
>>
>> *vlm.65. By knowing all this as I have told you, the saints live fearless
>> in this world by reflecting on the supreme Being in themselves; they move
>> about as liberated in their lifetime, with the equanimity of their souls.
>>
>>
>>
>> निर्मान-मोहा* जित-सङ्ग-दोषा*
>>
>> nirmAna.mohA* jita.saGga.doSA*
>>
>> अध्यात्म-नित्याविनिवृत्त-कामाः ।
>>
>> adhyAtma.nityAvinivRtta.kAmA: |
>>
>> द्वन्द्वैः_विमुक्ताः सुख-दुःख-संज्ञैः_
>>
>> dvandvai:_vimuktA: sukha.du:kha.saMjJai:_
>>
>> गच्छन्ति_अमूढाः पदम् अव्ययम् तत् ॥६।५३।६६॥
>>
>> gacchanti_amUDhA: padam avyayam tat ||6|53|66||
>>
>> .
>>
>>
>> jita.saGga.doSA: - - * = *
>>
>> adhyAtma.nityAvinivRtta.kAmA: *- + *
>>
>> dvandvai:_vimuktA: sukha.du:kha.*saMj*Jai: -
>>
>> gacchanti amUDhA: padam avyayam tat - *. *
>> .
>>
>> *sv.66 Their desires having turned back on themselves (desires), their
>> delusion having been shed, unattached to anything but firmly established in
>> self-knowledge, freed from all sense of duality known as happiness and
>> unhappiness, the sages reach the supreme state.
>>
>> *vlm.66. The enlightened saints attain to their imperishable states, by
>> being invincible to the errors of fiction, and unsubdued by the evils of
>> worldly attachment; they remain always in their spiritual and holy states,
>> by being freed from temporal desires, and the conflicts of jarring
>> passions, doubts and dualities.
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga.vasishtha
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात्स मनो_भवेत् ।
>>
>> बुद्धि: चित्तmaहंकार:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>> +++
>>
>>
>>
>> FM.6.50-FM.6.99
>>
>> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0
>>
>> FM6054 ON SELF-WISDOM 2.SP23-24 .z38
>>
>>
>> https://www.dropbox.com/s/s0t3eszwu9xre95/fm6054%202.sp23..24%20On%20Self-Wisdom%20.z38.docx?dl=0
>>
>> FM.6.54 ON SELF-WISDOM 2.SP23-24
>>
>>
>>
>> +++
>>
>>
>>
>>
>>
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