fm5080 2.jn02-03 The Connexion of Percept and Perception .z49

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fm5080 2.jn02-03 The Connexion of Percept and Perception .z49

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Oॐm

The Connexion of Percept and Perception

vasiShTha said—

इदम्_अन्त: कलयत: भोगान्_प्रति विवेकिनH ।

idam_anta: kalayata: bhogAn_prati vivekina: |

पुरः-स्थितान्_अपि सदा स्पृहा_एव_अङ्ग न जायते ॥१॥

pura:sthitAn_api sadA spRhA_eva_aGga na jAyate ||01||

idam anta: kalayata: x

bhogAn prati vivekina: x

pura:sthitAn api x

sadA spRhA_eva - x,

aGga - indeed

na jAyate – does not arise.

~vlm. I will now describe to you that pensive excogitation, which keeps the reasoning mind, from attending to objects placed in its presence.

~?? O Rama, if one makes the inquiry (I am going to suggest), people with discrimination will never be attracted to pleasures even when they come before them.

~sv. One who engages himself in enquiry is not tempted by distractions.

चक्षुः_आलोकनाय एव जीवः_तु सुख-दुःखयोH ।

cakSu:_AlokanAya eva jIva:_tu sukha-du:khayo: |

भाराय_एव बलीवर्दो भोक्ता द्रवस्य नायक: ॥२॥

bhArAya_eva balIvardo bhoktA dravasya nAyaka: ||02||

cakSu: AlokanAya eva

Sight is only for seeing,

jIvas_tu but the Living jIva

sukha-du:khayo: bhArAya eva is for the bearing of pleasure and sorrow

balIvarda: bhoktA dravasya nAyaka: x

~vlm.2. The eyes are for seeing only, and the living soul is for bearing the burthen of pain and pleasure alone; they are like the eyes and bodies of a beast, or like bull of burden, which sees and carries a load of food, without being able to taste it.

~jd. Cf. the Mosaic law, "Thou shalt not muzzle the ox while he treadeth out the grain," where an ox separates the thin chaff wrapping from the seed.

~?? Bullocks bear the burden. But the owner gets the fruits of the labour. Eyes see. But a Jiva suffers sorrows and joys.

#balIvarda-: बलीवर्द #balivarda-: #barIvarda-: a bull. #gobalIvardanyAyena गोबलीवर्दन्यायेन instr. ind. after the manner of "a bull of cattle" , an expression to denote when a pleonasm (redundancy) is allowed. Na1g. on Pat. Introd. Mn. viii , 28 Sch.

#i -> #Ayaka mfn. (fr. √इ) , going (?) Comm. on _paN. 6-4 , 81.

नयने रूप-निर्मग्ने क्षोभ: क: इव देहिनH ।

nayane rUpa-nirmagne kSobha: ka: iva dehina: |

गर्दभे पल्वले मग्ने का_एव सेना.पते: क्षति: ॥३॥

gardabhe palvale magne kA_eva senA.pate: kSati: ||03||

nayane rUpa-nirmagne – when the eye is immersed in form

kSobha: ka: iva dehina: - what trouble for the body.tenant?

gardabhe palvale magne – when a donkey drowns in a pond

kA_eva senA.pate: kSati: - what does the General of The Army care?

~m.3. When eyes get enchanted by form, why should the Self be troubled? If a donkey drowns itself in a pond? Why should the commander be worried?

~vlm.3. The eyes being confined to the visible phenomena, can do no harm to the soul residing in the body; as an ass fallen into a pit, is but a slight loss to its owner.

रूप-कर्दमmeतत्_मानयनादयाधम ।

rUpa-kardamam_etat_mAnayanAdayAdhama |

नश्यति_एतत्_निमेषेण भवन्तम्_अपि हिंसति ॥४॥

nazyati_etat_nimeSeNa bhavantam_api hiMsati ||04||

rUpa-kardamam etat x

mAnayanAdayAdhama

o ...

mA nayanAsvAdaya adhama AS

mAnayan AsvAdaya

nazyati_etat_nimeSeNa

in a moment it is destroyed

bhavantam api hiMsati

in its becoming

hImsati x.

~vlm.4. Do not O base man, regale thy eyes, with the dirty stuff of the sight of visibles; which perish of themselves in the twinkling of an eye, and put thee to peril also (by the diseases and difficulties which they load upon thee).

~m.4. O foolish eye, do not delight in the mire of form. It will ruin itself soon and will destroy you too. Wise people restrain quickly cruel people with actions driven by discrimination. O eye, Form is prone to destruction. It is unreal and tentatively charming. You will get destroyed if you take refuge in it. You look at form like a witness. Why do get troubled by uniting with something that is under the control of time?

~AS: The construction is irregular (ArSa is the euphemism(:-)) With proper breaks, it should read: rUpakardamam etad mA nayanAsvAdaya adhama |
nazyati etad nimeSeNa bhavantam api hiMsati || The meaning is: O vile person (adhama) do not (mA) taste (AsvAdaya) this (etad) quagmire (kardamam ) of beauty (rUpa); it vanishes (etad nazyati) in an instant (nimeSeNa) and also (api) kills (hiMsati) you (bhavantam). There is an unusual verb formation with nayana being joined with AsvAdaya.

~KA: There is no vocative here according to me. It says,

रूप कर्दमम् एतत् मानयन् आस्वाद्य अधम

rUpa kardamam etat mAnayan AsvAdaya adhama -- mAnayan

मानयन् perceiving, thinking, taking it to be (कर्दम )

mAnayanAdayAdhama I think there is a typo here.

mAnayanAswAdayAdhama

> ~VA o foolish man, don’t be led by taste to the dirt of forms, > it destroys in a moment, and hurts even now.
AS: O foolish man, don't enjoy (mA AsvAdaya) with your eyes this mire of beauty (rUpakardama) ; it perishes in a moment and will destroy you as well (if you are engaged with it). There is one irregularity in the verse described as "ArSa" by AB. The phrase nayanAsvAdaya nayana+ A+ svAdaya is irregular since the word nayana is joined as if forming a new root, without using the proper declension (nayanAbhyAm) .
> ~VA by this only multiplicity is created, by this only self
> becomes nonself, by such actions sharp intellect becomes bound.
AS: AB commentary gives a very different sense. It says that a knowledgeable one (prAjJa) who is krUra has sharp intellect; gets bound by the actions arising out of his analysis (saMkhyA of the external world) and following external things (asva). Thus, he is not a fool (adhama lower form of a human), so he does not get entangled in the enjoyment; but he may get entangled in his mental analysis! Is this a dig at the scientists, perhaps? Also, the use of krUra is very unusual here.
Ø

येन_एव संख्या क्रियते तेन_एवाऽस्वाऽनुगम्यते ।

तदीयै: कर्मभि: क्षिप्रम् प्रज्ञ: क्रूर: निबध्यते ॥५॥

येन_एव संख्या क्रियते तेन_एवाऽस्वाऽनुगम्यते ।

तदीयै: कर्मभि: क्षिप्रम् प्रज्ञ: क्रूर: निबध्यते ॥५॥

yena_eva saMkhyA kriyate tena_evA'svA'nugamyate |

tadIyai: karmabhi: kSipram prajJa: krUra: nibadhyate ||05||

yena_eva saMkhyA kriyate

tena_eva_a-svA_anu.gamyate

tadIyai: karmabhi:

with works like that

kSipram

prajJa: krUra: nibadhyate

*AB. ... saMyak khyAnam saMkhyA prakAzo bAhyAbhyantarArtha-prAptyA kriyate yenaiva a-svA an-Atma.bhUtA ...

~vlm.5. The acts which are deemed as one's own deeds and beings, and whereby the acutely intelligent man thinks himself to be living, and by which he counts the duration of his lifetime, (according to the saying, that our lives are computed by our acts, and not by the number of our days); these very acts, turn at last, against him, for his accountableness of them.

उत्पन्न-ध्वंसि चापातमात्र-हृद्यम् असन्मयम् ।

utpanna-dhvaMsi ca-ApAta-mAtra-hRdyam_asan.mayam |

रूपमाश्रय मा नेत्र विनाशायाविनाशिने ॥५।८०॥६॥

rUpam_Azraya mA netra vinAzAyAvinAzine ||06||

utpanna-dhvaMsi ca

ApAta-mAtra-hRdyam asat.mayam +

rUpam Azraya mA

have no recourse to form,

netra

my eyes,

vinAzAya_a-vinAzine

~vlm.6. Do not rely thy eyes on visible objects, which are unreal in their nature, and are produced to perish soon after, and to please thy sight for a moment only. Know them as destroyers of thy otherwise indestructible soul.

साक्षिवत्त्वम् स्थितम् नेत्र रूपम् आत्मनि तिष्ठति ।

आलोकम् काल-वशतस् त्वम् एकम् किम् प्रतप्यसे ॥7॥

साक्षिवत्त्वम् स्थितम् नेत्र रूपम् आत्मनि तिष्ठति ।

आलोकम् काल-वशतस् त्वम् एकम् किम् प्रतप्यसे ॥7॥

sAkSivat_tvam sthitam netra rUpam_Atmani tiSThati |

Alokam kAla.vaza-tas_tvam_ekam kim pratapyase ||07||

my eyes

you're a witness standing.by.

Because.of that

a form arises in the self,

seen thru force ot Time.

You are one.

What could you get?

sAkSivat tvam sthitam x

netra x

rUpam Atmani tiSThati x

Alokam kAla.vaza-tas_tvam ekam kim pratapyase x.

~vlm.7. O my eyes! that are but witnesses of the forms, which are situated in the soul; it is in vain that ye flash only to consume yourselves, like the burning lamps after a short while.

~m.4. O foolish eye, do not delight in the mire of form. It will ruin itself soon and will destroy you too.

~vlm. ..., which are situated in the soul; "it is in vain that ye flash only to consume yourselves, like the burning lamps after a short while"??? das....@gmail.com .

सलिल.स्पन्दवद्_dRष्टि: पिच्छिका इव अम्बर-उत्थिता ।

सुजाति-बन्धा स्फुरति तव चित्त किmAगतम् ॥८॥

सलिल.स्पन्दवद्_dRष्टि: पिच्छिका इव अम्बर-उत्थिता ।

सुजाति-बन्धा स्फुरति तव चित्त किmAगतम् ॥८॥

salila.spandavad_dRSTi: picchikA iva ambara-utthitA |

sujAti-bandhA sphurati tava citta kim_Agatam ||08||

salila-spandavat_vRSTi: picchikA_iva_ambara-utthitA |

sujAti-bandhA sphurati tava citta kim Agatam ||08||

salila-spandavad_vRSTi: x

picchikA iva ambara-utthitA x

sujAti-bandhA sphurati tava

citta my Affection,

kim Agatam what comes of it?

#vRSTi (in saMkhya) one of the four forms of internal acquiescence, (cf. सलिल) MW.

#salila f. (in सांख्य) one of the four kinds of #adhyAtmikA tuSTiH आध्यात्मिका तुष्टि or internal acquiescence (the other three being #ambhas अम्भस् , #ogha ओघ , and #vRSTi वृष्टि ; cf. #su-parA सु-पारा) तत्त्वसमास tattva-samAsa.

~m.8. Sight is fickle like quivering waters. It can see like a peacock tail arisen in the sky. Form is a mere sparkle. Oh mind, what use is such a sight for you?

~vlm.8. The vision of our eyes is as the fluctuation of waters, and its objects are as the motes that people the sun-beams in the sky. Whether these sights be good or bad, they are of no matter to our minds.

कल्प.अम्भसि_इव शफरी चित्ते स्फुरण-धर्मिणी ।

स्वयम् स्फुरत्य्_अहंकारस्_त्वम्_अयम् प्रोत्थित: कुत: ॥9॥

कल्प.अम्भसि_इव शफरी चित्ते स्फुरण-धर्मिणी ।

स्वयम् स्फुरत्य्_अहंकारस्_त्वम्_अयम् प्रोत्थित: कुत: ॥9॥

kalpa.ambhasi_iva zapharI citte sphuraNa-dharmiNI |

svayam sphuraty_ahaMkAras_tvam_ayam protthita: kuta: ||09||

kalpa.ambhasi iva zapharI

like a sparklefish in Doomsday waters

citte sphuraNa-dharmiNI

vibrant dharma in Affective.mind

svayam sphuraty_aham.kAras

itself projects ahaMkAra."I"dentity

tvam

you

ayam protthita: kuta:

how did this some forth?

~m.9.O ego, this world is a sparkle in mind. May be so, but wherefrom have you come?

~vlm.9. Again there is that little bit of egoism beating in our minds, like a small shrimp stirring amidst the waters; let it throb as it may, but why should we attribute it with the titles of "I, thou or he or this or that"?

आलोक-रूपयोर् नित्यम् जडयो: स्फुरतोर् मिथः ।

Aloka-rUpayo:_ nityam jaDayo: sphurato:_ mitha: |

आधाराधेययोश् चित्तम् व्यर्थम् आकुलता इव ॥१०॥

AdhArÂdheyayoH_ cittam vyartham AkulatA iva ||10||

Aloka-rUpayo: nityam

of Sight and Form ever

jaDayo: sphurato:

of inert and vibrant

mitha:

AdhAra-Adheyayo:

cittam vyartham AkulatA_ iva

~m.10. O mind, visible form is always inert. It springs out purposelessly. Why worry about it?

~vlm.10. All inert bodies and their light appear together to the eye, the one as the container of the other; but they do not affect the mind, and therefore do not deserve our notice.

रूप.आलोक-मनस्कारा: परस्परम्_असङ्गिनH ।

संपन्ना इव लक्ष्यन्ते वदनादर्श-बिम्बवत् ॥११॥

रूप.आलोक-मनस्कारा: परस्परम्_असङ्गिनH ।

संपन्ना इव लक्ष्यन्ते वदनादर्श-बिम्बवत् ॥११॥

rUpa.Aloka-manaskArA: parasparam_asaGgina: |

saMpannA iva lakSyante vadanÂdarza-bimbavat ||11||

rUpa.Aloka-manaskArA:

parasparam a-saGgina:

saMpannA_ iva

lakSyante vadana-Adarza-bimbavat

~vlm.11. The sight of objects and the thoughts of the mind, have no connection with one another, (because the sight is related to the eye, and the thoughts bear relation with the mind); and yet they seem to be related to each other, as our faces and their reflexions in the mirror. (The retina of the eye receives the reflexions, and convey them to the sensory of the cranium, in the form of reflections or thoughts, and hence their mutual relations).

~m.11. Form, sight and mind are not mutually related. Yet they give the feeling that they are related. It is like a face and its reflection in a mirror. This kind of feeling occurs only to ignorant persons, not for 'jnanis'. For him they are separate and so remain separate.

~sv.11-12 Truly, scene, sight and mind are unrelated, like the face, mirror and reflection: yet, somehow the illusory notion arises that 'I see this'.

अज्ञान-जन्तुना ह्य्_एते श्लिष्टा जाता निरन्तराH ।

अज्ञाने ज्ञान-गिलिते पृथक्_तिष्ठन्त्य्_अ.सन्-मया: ॥१२॥

अज्ञान-जन्तुना ह्य्_एते श्लिष्टा जाता निरन्तराH ।

अज्ञाने ज्ञान-गिलिते पृथक्_तिष्ठन्त्य्_अ.सन्-मया: ॥१२॥

ajJAna-jantunA hy_ete zliSTA jAtA nirantarA: |

ajJAne jJAna-gilite pRthak_tiSThanty_a.san-mayA: ||12||

ajJAna-jantunA hi

for w the unknowing person

ete zliSTA: jAtA:

nir.antarA:

ajJAne jJAna-gilite

pRthak

tiSThanti_a.sat-mayA:

#gilita

~vlm.12. Such is their inseparably reciprocal relation in the minds of the ignorant; but the wise who are freed from their ignorance, remain aloof from the visibles with their mental meditations alone.

मनः-कल्पनया ह्य् एते सुसंबद्धाः परस्परम् ।

mana:kalpanayA hi_ete su.saMbaddhA: parasparam |

रूप.आलोक-मनस्कारा दारुणी जतुना यथा ॥१३॥

rUpa.Aloka-manaskArA dAruNI jatunA yathA ||13||

mana:kalpanayA hi

ete su.sambaddhA:

paraspara

mutually

rUpa.Aloka-manaskArA dAruNI

jatunA yathA

~vlm.13. But the minds of the vulgar are as closely connected with the visibles, as the sacrificial wood with the llac dye.

~sv.13 Ignorance is the wax in which these are sealed to one another; but self-knowledge is the fire in whose heat this wax melts away!

~m.13-16 . Form, sight and mental movement these get united due to mind. It is like a resin bonding the limbs of a doll.

#jatu

#>klRp #kalpanA क्लृप्-ल्युट्] Forming, fashioning, "forming in the imagination, inventing", composition of a poem; Performing, doing, effecting. § An idea, fancy or image (conceived in the mind); appropriated or assumed, ayam so_'ham mama_idam tad_ity_Akalpita-kalpana:, y4027.021 ; Śanti.2.8.; idea, notion, sarvam brahma eva nahy asti tad-vinA kalpana-itarA, y3100.030; #kalpanAzakti: -f.- the power of forming ideas; #kalpanAtyAga forsaking imagination, naiSkarmyAt kalpanA-tyAgAt tanu: patati dehina:, y7001.001.

स्व.मनस्=मननम् तन्तुः_मनस्-अभ्यासेन यत्न.तH ।

विचारात्_च_इदmAयाति छिन्ना_एव_अज्ञान-भावना ॥14॥

स्व.मनस्=मननम् तन्तुः_मनस्-अभ्यासेन यत्न.तH ।

विचारात्_च_इदmAयाति छिन्ना_एव_अज्ञान-भावना ॥14॥

sva.manas=mananam tantu:_manas-abhyAsena yatna.ta: |

vicArAt_ca_idam_AyAti chinnA_eva_ajJAna-bhAvanA ||14||

by mulling over with effort, these irrational feelings can be shattered.

thru effortful Mind-practice,

your own.Mind being the thread of mentation,

--(and this comes thru vicAra Enquiry)--

this feeling of un.Wisdom is cut.away.

sva.manas=mananam

tantu:

manas-abhyAsena yatnata:

vicArAt_ca_idam AyAti

chinnA_eva_ajJAna-bhAvanA

~m.13-16 . Form, sight and mental movement these get united due to mind. It is like a resin bonding the limbs of a doll.

~vlm.14. It is by diligent study, that the chain of mental thoughts are severed from the visibles; in the like manner, as our wrong notions are removed by means of right reasoning.

~sv.14-16 Indeed, it is through repeated thinking, that this ignorant relationship is strengthened; but I shall now destroy it through right enquiry. When ignorance is destroyed, such illusory relationship between scene, sight and mind will never again arise. The mind alone provides the senses with their intelligence; hence this mind should be destroyed.

~sv. Indeed, it is through repeated thinking, that this ignorant relationship is strengthened;

but I shall now destroy it through right enquiry.

अज्ञान-संक्षयात्_क्षीणे मनसि_इमे पुनर्_मिथH ।

रूप-आलोक-मनस्कारा: संघट्टन्ते न केचन ॥१५॥

अज्ञान-संक्षयात्_क्षीणे मनसि_इमे पुनर्_मिथH ।

रूप-आलोक-मनस्कारा: संघट्टन्ते न केचन ॥१५॥

ajJAna-saMkSayAt_kSINe manasi_ime punar_mitha: |

rUpa-Aloka-manaskArA: saMghaTTante na kecana ||15||

ajJAna-saMkSayAt kSINe

manasi ime punar mitha:

rUpa-Aloka-manaskArA: x

saMghaTTa-ante na ke.cana

~m.13-16 . Form, sight and mental movement these get united due to mind. It is like a resin bonding the limbs of a doll.

~m.15. When mind itself declines, the union of the three things will not occur. Since mind is the inciter of all such emotions and senses, mind itself has to be demolished.

~vlm.15. After dispersion of ignorance, and the connexion of the visibles from the mind, there will be no more a blending of forms and figures and their reflexions and thoughts in it.

सर्वेषाम् चित्तmeव_अन्तर्_इन्द्रियाणाम् प्रबोधकम् ।

तदेव तस्मात्_उच्छेद्यम् पिशाच इव मन्दिरात् ॥१६॥

सर्वेषाम् चित्तmeव_अन्तर्_इन्द्रियाणाम् प्रबोधकम् ।

तदेव तस्मात्_उच्छेद्यम् पिशाच इव मन्दिरात् ॥१६॥

sarveSAm cittam_eva_antar_indriyANAm prabodhakam |

tadeva tasmAt_ucchedyam pizAca iva mandirAt ||16||

sarveSAm

for everyone

cittam_eva_antar

only affective mind within is

indriyANAm prabodhakam

of the senses the stimulator

tadeva

that only / then as.if

tasmAt

from that

ucchedyam

is to be cut.off/driven

pizAce iva mandirAt

as with a pishAcha.Cannibal from the house

#>gram. #tadeva compare <tat_eva> and <tadA_iva>.

prabodhaka

ucchedya

~vlm.16. The sensible impressions which have taken possession of the inner mind, are to be rooted out from it as they drive out a demon from the house.

चित्त वल्गति मिथ्या_एव दृष्टः_अन्तः_भवत: मया ।

अन्=आदि-अन्तयो: सु-तुच्छम् त्वम् वर्तमाने विनश्यसि ॥१७॥

चित्त वल्गति मिथ्या_एव दृष्टः_अन्तः_भवत: मया ।

अन्=आदि-अन्तयो: सु-तुच्छम् त्वम् वर्तमाने विनश्यसि ॥१७॥

citta valgati mithyA_eva dRSTa:_anta:_bhavata: mayA |

an=Adi-antayo: su-tuccham tvam vartamAne vinazyasi ||17||

citta – O / when my Affection is

valgati x

mithyA_eva - tho falsely

dRSTa: anta: bhavata: mayA - x +

an=Adi-antayo: - without beginning or end

su.tuccham x

tvam vartamAne vinazyasi x.

~m.17. O mind, you are pompously displaying yourself. Now I have discovered your nature. You are always nonexistent. You shall be annihilated even now, in the present.

~sv.17-19 O mind, why do you vainly get agitated through the five senses? Only he who thinks 'It is my mind' is deluded by you.

~vlm.17. O my mind! says the intelligent man, it is in vain that thou deludest me, who have known thy first and last as nothing; and if thou art so mean in thy nature (as the progeny of barren woman) thou must be so as nothing even at present.

मुधा पञ्चभिर् आकारै: किम् अन्तः परिवल्गसि ।

mudhA paJcabhi:_AkArai: kim_anta: parivalgasi |

यस् त्वाम् स्वम् इति जानाति तस्यैव परिवल्गसि ॥१८॥

ya:_tvAm svam_iti jAnAti tasya_eva parivalgasi ||18||

mudhA

paJcabhi: AkArai:

with five formations

kim anta: pari.valgasi

you dance.around within +

ya: tvAm svam iti jAnAti

one who knows you as his own self

tasya_eva pari.valgasi

~vlm.18. Why dost thou display thyself in thy five fold form of the five senses unto me? Go make thy display before him who acknowledges and owns thee as his. (As for me I own the intellect and not the mind).

~sv.17-19 O mind, why do you vainly get agitated through the five senses? Only he who thinks 'It is my mind' is deluded by you.

~m.18-24 . O mind, you are the very embodiment of the five elements. Why are you leaping and gallopping inside the body? You are perhaps doing this for some one who thinks that you are his. I am a wicked person. I am not satisfied even a little by you...

त्वdvaल्गनम् मे कु.मन: न मनाgaपि तुष्टये ।

माया मनः-स्पन्द इव व्यर्थम् वृत्तिषु दह्यसे ॥१९॥

त्वdvaल्गनम् मे कु.मन: न मनाgaपि तुष्टये ।

माया मनः-स्पन्द इव व्यर्थम् वृत्तिषु दह्यसे ॥१९॥

tvat.valganam me ku.mana: na manAk_api tuSTaye |

mAyA mana:spanda iva vyartham vRttiSu dahyase ||19||

tvat.valganam

your

me ku.mana:

na manAk_api tuSTaye

not even a bit of satisfaction

mAyA mana:spanda iva

vyartham vRttiSu dahyase

वल्ग् #valg -> #valg cl. 1 u. (valgati, valgate वल्गति-ते, valgita वल्गित) to go, move, shake • leap, bounce, bound, go by leaps, gallop (fig. also) • dance, prance • swagger •• #abhivalg - abhi.valg - spring near or towards, boil up (water).

वल्ग् #valg -> #valgaka m. - a jumper, dancer +

वल्ग् #valg -> #valganam - bounding, jumping, galloping •• apArAvAra-vistAra-saMvit-salila-valganai: cid-eka-arNava eva. y3065.004.

~vlm.19. Thy grand display of the universe yields me no satisfaction, since I am convinced, O vile mind, all this to be no better than a magic play.

~m.18-24 .. Maya is deceitful. You are unnecessarily, purposelessly responding to its vibrations and are getting burnt by it.

~sv.17-19 O mind, why do you vainly get agitated through the five senses? Only he who thinks 'It is my mind' is deluded by you.

तिष्ठ वा गच्छ वा चित्त नासि मे न च जीवसि ।

प्रकृत्या असि मृतम् नित्यम् विचारात्_सुमृतम् स्मृतम् ॥20॥

तिष्ठ वा गच्छ वा चित्त नासि मे न च जीवसि ।

प्रकृत्या असि मृतम् नित्यम् विचारात्_सुमृतम् स्मृतम् ॥20॥

tiSTha vA gaccha vA citta nAsi me na ca jIvasi |

prakRtyA asi mRtam nityam vicArAt_sumRtam smRtam ||20||

coming or going, Affection, you're not mine nor do you live

by nature, you are

mRtam nityam always dead;

vicArAt_su-mRtam smRtam after Enquiry you are known-to-be dead!

~m.18-24 ... You may persist or depart. You are not living. You are, infact, not there. You are by nature dead. By inquiring into your nature one can realize that you are dead...

~vlm.20. Whether thou abidest in me or not it is of no matter to me; because I reckon thee as dead to me as thou art dead to reason. (As the mind is perverse to reason, so are reasonable men averse to it. The mind is all along used in the sense of the sentient mind, and not the superior intellectual faculty—chit,

which is distinct from chitta, synonymous with manas the mind.)

निस्तत्त्वम् त्वम् जडम् भ्रान्तम् शठम् नित्यमृताकृते ।

मूढ एव त्वयाज्ञेन बाध्यो न प्रविचारवान् ॥२१॥

निस्तत्त्वम् त्वम् जडम् भ्रान्तम् शठम् नित्यमृताकृते ।

मूढ एव त्वयाज्ञेन बाध्यो न प्रविचारवान् ॥२१॥

nistattvam tvam jaDam bhrAntam zaTham nityamRtAkRte |

mUDha eva tvayAjJena bAdhyo na pravicAravAn ||21||

nis.tattvam tvam jaDam bhrAntam zaTham

nityamRta-AkRte

mUDhA_eva tvayA_ajJena bAdhyo_ na pra.vicAravAn

~vlm.21. Thou art a dull unessential thing, erroneous and deceitful and always reckoned as dead, the ignorant alone are misled by thee and not the reasonable. (It is hard to determine what the attributes of the mind may mean. It is said to be dead, because it is kept in mortification and subjection). ~vlm.22. It was so long through our ignorance, that we had been ignorant of thee; it is now by the light of reason, that we find thee as dead as darkness, under the light of a lamp. There is always an impervious darkness under the lighted lamp, (zer cheragh tarikist).

~sv.20-25 You do not exist, O mind. I do not care whether you stay or you go from me. You are unreal, inert, illusory. Only a fool is harassed by you, not a wise man. This understanding puts an end to the darkness of ignorance.

~m.18-24 .... You are not living. You are, infact, not there. You are by nature dead. By inquiring into your nature one can realize that you are dead. You have no principle of living...

वयम् अज्ञातवन्तस् त्वाम् मौर्ख्येण.आशु मृतं भवत् ।

vayam_ajJAtavantas_tvAm maurkhyeNa_Azu mRtam bhavat |

मृतम् अस्माकम्.अद्य.असि दीपानाम् तिमिरम् यथा ॥२२॥

mRtam_asmAkam_adya_asi dIpAnAm timiram yathA ||22||

vayam_ajJAtavantas

when we were lacking Wisdom

tvAm maurkhyeNa_Azu

you thru your folly

mRtam bhavat

becoming

mRtam asmAkam

dead for us

adya

now

asi

you are

dIpAnAm timiram yathA

as the darkness of lamps

~vlm.22. It was so long through our ignorance, that we had been ignorant of thee; it is now by the light of reason, that we find thee as dead as darkness, under the light of a lamp. There is always an impervious darkness under the lighted lamp, (zer cheragh tarikist).

~m.18-24 ... You harass only the ignorant, not a thinking person. Due to our foolishness, we did not realize soon that you are dead. We have now realized that you are dead due to our awakening to light. Our darkness in dispelled. You could obstinately persist in the house of (my) body for a long time due to our lack of association with noble and wise people. With your departure, my house of body can welcome good quests like selfcontrol and dispassion.

शठेन भवता दीर्घ-कालम् देह-गृहम् मम ।

उपरुद्धन्_अभूत्_सर्वम् साधु-संसर्ग-वर्जितम् ॥२३॥

शठेन भवता दीर्घ-कालम् देह-गृहम् मम ।

उपरुद्धन्_अभूत्_सर्वम् साधु-संसर्ग-वर्जितम् ॥२३॥

zaThena bhavatA dIrgha-kAlam deha.gRham mama |

uparuddhan_abhUt_sarvam sAdhu-saMsarga-varjitam ||23||

zaThena bhavatA – by grace of shaTha the Thief

dIrgha-kAlam - for a long time

deha.gRham mama - this body.house of mine

uparuddhan

was besieging

abhUt

sarva

everything

sAdhu-saMsarga-varjitam

bereft of good association.

~vlm.23. Thou hast long taken possession of this mansion of my body, and prevented me, O wily mind, from associating with the good and wise.

~m.18-24 ... You could obstinately persist in the house of (my) body for a long time due to our lack of association with noble and wise people. With your departure, my house of body can welcome good quests like selfcontrol and dispassion.

#zath -> #zaTh - to hurt • to laze • -> zaTha‑ deceitful, malignant, wicked • #zaTha: - shaTha the Cheat (as citta) in fm5080 • cheater, a false lover, who looks one way and hits another • one of the four classes into which husbands are divided) • a, fool, blockhead. y2013.027

जडे प्रेत-सम-आकारे गते त्वयि मनः-शठे ।

सर्व-सत्.जन-संसेव्यम्_इदम् देह-गृहम् मम ॥२४॥

जडे प्रेत-सम-आकारे गते त्वयि मनः-शठे ।

सर्व-सत्.जन-संसेव्यम्_इदम् देह-गृहम् मम ॥२४॥

jaDe preta-sama-AkAre gate tvayi mana:zaThe |

sarva-sat.jana-saMsevyam_idam deha.gRham mama ||24||

jaDe

when you're a stiff

preta-sama-AkAre gate

having got to Ghost-formation

tvayi mana:zaThe

when you are, cheater Mind,

sarva-sat.jana=saMsevyam

then fit to serve all-good.people is

idam deha.gRham mama

this body.house of mine

~vlm.24. Thou liest as dull as dead body at the door of this bodily mansion, against the entrance of my worshipped guests (of good virtues) to it.

पूर्वmeव_असि न-असीः_त्वम् संप्रति_एव शठम् जगत् ।

न भविष्यसि च_इदानीम् वेताल किम् न लज्जसे ॥२५॥

पूर्वmeव_असि न-असीः_त्वम् संप्रति_एव शठम् जगत् ।

न भविष्यसि च_इदानीम् वेताल किम् न लज्जसे ॥२५॥

pUrvam_eva_asi na-asI:_tvam saMprati_eva zaTham jagat |

na bhaviSyasi ca_idAnIm vetAla kim na lajjase ||25||

pUrvam eva asi na_asIs_tvam samprati eva

zaTham jagat

na bhaviSyasi ca_idAnIm vetAla kim na lajjase

zaTha cheat

asi

~vlm.25. O the gigantic monster of the world! which has its existence in no time. Art thou not ashamed, O my mind, to assume to thyself this deceitful form the world, and appear before me in this hideous shape?

~m.25-32. O demon-like mind, you were never existing, neither in the past nor in the present and will never be in the future. You obstinately let the world persist. Are you not ashamed of such an action?...

सह तृष्णा-पिशाचीभि: सह कोप.आदि-गुह्यकैH ।

saha tRSNA-pizAcIbhi: saha kopa.Adi-guhyakai: |

निर्गच्छ चित्त-वेताल शरीर-सदनात्_मम ॥२६॥

nirgaccha citta-vetAla zarIra-sadanAt_mama ||26||

take your cannibal cravings

your hoarded hates

and get out, Zombie.Affection, from my body.house

~sv. ... your cravings and your emotions like anger.

~m. ... your friends, desire, anger and such emotions....

दिष्ट्या विवेक-मात्रेण निर्गतो देह-मन्दिरात् ।

diSTyA viveka-mAtreNa nirgato deha-mandirAt |

प्रमत्तश्_चित्त-वेताल: कुवृक: कन्दराद्_इव ॥२७॥

pramattaz_citta-vetAla: kuvRka: kandarAd_iva ||27||

diSTyA - happily

viveka-mAtreNa - by means of measured Discernment

nir.gata: deha-mandirAt - away.gone from the body.tomb

pramatta: citta-vetAla: x

ku.vRka: kandarAt iva x.

kuvRka – big bad wolf?

~vlm.27. Seeing the advance of reason to the temple of the body, the demon of the mind flies from it, as the savage wolf leaves its den at the approach of the hunter.

~m.25-32 ... Fortunately, due to the mantric effect of 'viveka' (discrimination), thoughts, feelings and perceptions have left my house of body like a fox which leaves its cave residence. ...

अहो नु चित्रम् सुमहज्जडेन क्षणभङ्गिना ।

aho nu citram sumahajjaDena kSaNabhaGginA |

मनःशठेन सर्वेऽयम् नीतो विवशताम् जन: ॥२८॥

mana:zaThena sarve'yam nIto vivazatAm jana: ||28||

aho nu citram su.mahat x

jaDena kSaNa-bhaGginA x

mana:zaThena sarve_ayam nIta:_ vi.vazatAm jana: x.

~vlm.28. O pity for these foolish folks! that are so subdued by this dull and deceitful mind, as the unwary people are spellbound by the magic wand.

~m.25-32 ..... Oh! What a surprise, this mind, which is arrogant and stupid has cast a spell on people! ...

कस् ते पराक्रमः किम् ते बलम् कस् ते समाश्रयः ।

ka:_te parAkrama: kim te balam ka:_te samAzraya: |

यदि वल्गसि माम् एकम् जनानाम् बाधसे मृतम् ॥२९॥

yadi valgasi mAm_ekam janAnAm bAdhase mRtam ||29||

ka:_te parAkrama:

kim te balam

ka:_te samAzraya:

yadi valgasi mAm ekam janAnAm bAdhase mRtam x.

~vlm.29. What is thy boast and might in subduing the ignorant rabble, exercise thy power upon me, that defy thy power to prevail over the unity of my belief.

~m.25-32 ..... What is your intrepidity and prowess? What is your strength? Who is your support? On whom do you depend? (Because of such support) you are perhaps harassing people to death with your leaps and gallops...

> ~VA what is your strength? what is your power? what is your
> refuge? (it should be great) if you play trick on me and people, who
> are non-dual, yet you bind people to death?
AS: What (really) is your victory, your force, your base; if you brag and
bother this one among people (me) who is already dead (by identifying
with the perishable body).
The AB commentary makes a different sense from the second line,
interpreting it as a challenge to overcome the soul; but I like this
interpretation better.
Ø

सर्वथा.एव.असि न मया दीनचित्तक मार्यसे ।

मृतmiत्य् अवबुद्धम् त्वम् अद्य केवलम् अज्ञ हे ॥३०॥

सर्वथा.एव.असि न मया दीनचित्तक मार्यसे ।

मृतmiत्य् अवबुद्धम् त्वम् अद्य केवलम् अज्ञ हे ॥३०॥

sarvathA_eva_asi na mayA dIna-cittaka mAryase |

mRtam_iti_avabuddham tvam_adya kevalam_ajJa he ||30||

sarvathA eva asi

in every.which way you are

na mayA

not w me

dIna-cittake

mAryase

mRtam_iti_avabuddham tvam adya kevalam ajJa he

adya na mAryase

~AB. he ... ||

~sv.30 O mind, I have slain you today because I have realised that you never did exist in truth.

~vlm.30. I need not try to defeat the power of my foolish mind, after I have already baffled its attempts against me, and laid it to dust.

~m.25-32 ... My miserable thinking made me feel that you are always existing. Now I know that you are dead.

> ~VA O ignorant wretched mind, only you are everywhere, I did not
> kill you today, now you are awakened and know you were always
> completely dead.
AS: O wretched mind, you won't be completely destroyed by me today (sarvathA
eva na mAryase), since I already know that you are (really) dead anyway!
This should be contrasted with verse 29.

एतावन्तम् अहम् कालम् त्वाम् ज्ञात्वा जीवदास्थिति ।

श्लिष्ट: प्रभूत-सङ्गासु चिरम् संसृति-रात्रिषु ॥३१॥

एतावन्तम् अहम् कालम् त्वाम् ज्ञात्वा जीवदास्थिति ।

श्लिष्ट: प्रभूत-सङ्गासु चिरम् संसृति-रात्रिषु ॥३१॥

etAvantam aham kAlam tvAm jJAtvA jIvadAsthiti |

zliSTa: prabhUta-saGgAsu ciram saMsRti-rAtriSu ||31||

etAvantam aham kAlam

tvAm jJAtvA jIvadAsthiti

zliSTa: prabhUta-saGgAsu

ciram saMsRti-rAtriSu

~vlm.31. I had erelong taken thee for a living thing, and passed many a livelong life, and day and night, with thy company in this dreary world.

~sv.31-37 For a very long time, this ghost of a mind generated countless evil notions like lust, anger, etc. Now that that ghost has been laid, I laugh at my own past foolishness.

~m.25-32 ..... I was absolutely ignorant. All these days I felt that you were alive and spent immumerable nights with you. Now that I know that you are not, I shall abide in the Self with delight.

AB. ... jIvadAsthiti jIvata iva ... ||

चित्तम् मृतिम् हि न_अस्ति_इदम्_इति_अद्य-अधिगतम् मया ।

तेन त्वदाशां संत्यज्य तिष्ठामि_आत्मनि केवलम् ॥३२॥

चित्तम् मृतिम् हि न_अस्ति_इदम्_इति_अद्य-अधिगतम् मया ।

तेन त्वदाशां संत्यज्य तिष्ठामि_आत्मनि केवलम् ॥३२॥

cittam mRtim hi na_asti_idam_iti_adya-adhigatam mayA |

tena tvadAzAM saMtyajya tiSThAmi_Atmani kevalam ||32||

cittam mRtim hi na_asti_idam

iti_adya-adhigatam mayA

tena tvadAzAm saMtyajya

tiSThAmi_Atmani kevalam

~vlm.32. I have now come to know the nullity of the mind, and that it is put to death by my power; I have hence given up my concern with it, and betaken to my reliance in the ever existent soul only.

~m.25-32 ..... I was absolutely ignorant. All these days I felt that you were alive and spent immumerable nights with you. Now that I know that you are not, I shall abide in the Self with delight.

दिष्ट्या चित्तम् मृतम्_इति ज्ञातम्_अद्य मया स्वयम् ।

न शठेन समम् न_इयम् समग्रम् जीवितम् निजम् ॥३३॥

दिष्ट्या चित्तम् मृतम्_इति ज्ञातम्_अद्य मया स्वयम् ।

न शठेन समम् न_इयम् समग्रम् जीवितम् निजम् ॥३३॥

diSTyA cittam mRtam_iti jJAtam_adya mayA svayam |

na zaThena samam na_iyam samagram jIvitam nijam ||33||

diSTyA cittam mRtam_iti

jJAtam adya mayA svayam

na zaThena samam na_iyam

samagram jIvitam nijam

~vlm.33. It is by good luck, that the living liberated men come to know the demise of their minds; and cease to spend their lives under the illusion of its existence.

~m.33-39 . Now it is realised by me, by myself that 'mind is dead'. I should not spend my life purposelessly now. With the demon inside thrown out from the house of body, I must abide in myself at ease.

उत्सार्य देह-सदनान्_मनः-शठम्_अहम् क्षणात् ।

अहम् स्वस्थ: स्थितः_अस्मि_अन्तर्_वेताल-परिवर्जित: ॥३४॥

उत्सार्य देह-सदनान्_मनः-शठम्_अहम् क्षणात् ।

अहम् स्वस्थ: स्थितः_अस्मि_अन्तर्_वेताल-परिवर्जित: ॥३४॥

utsArya deha-sadanAn_mana:zaTham_aham kSaNAt |

aham svastha: sthita:_asmi_antar_vetAla-parivarjita: ||34||

utsArya deha-sadanAn

mana:zaTham aham kSaNAt

aham svastha: sthita: asmi_antar

vetAla-parivarjita:

~vlm.34. Having driven away the deceitful demon of the mind, from the mansion of my body; I am situated at rest without any troublesome thought or turbulent passion in me.

~m.33-39 .... With the demon inside thrown out from the house of body, I must abide in myself at ease.

चित्त-वेताल-लब्धेन चिरम् कालम् मया_आत्मना ।

कृता: विकारा: विविधा: स्वयम् स्मृत्वा हसामि_अहम् ॥३५॥

चित्त-वेताल-लब्धेन चिरम् कालम् मया_आत्मना ।

कृता: विकारा: विविधा: स्वयम् स्मृत्वा हसामि_अहम् ॥३५॥

citta-vetAla-labdhena ciram kAlam mayA_AtmanA |

kRtA: vikArA: vividhA: svayam smRtvA hasAmi_aham ||35||

citta-vetAla-labdhena

caught by the Zombie chitta.Affection

ciram kAlam

for a long time

mayA

AtmanA

by my Self

kRtA: vikArA: vividhA:

are done various functions

svayam smRtvA

recalling my ownself

hasAmi_aham

I laugh

~vlm.35. I smile to think in myself the many follies, to which I was led for a long time under the influence of my demoniac mind.

~m.33-39 ..... I smile at all the ugly things and actions that I did while I was posessed by the demon of mind.

*Ott. #vikAra m. - (in सांख्य) a production or derivative from #prakRti प्रकृति (there are 7 विकारs, viz. बुद्धि #buddhi.Intellect, अहं-कार #ahaMkAra."I"dentity, and the 5 तन्-मात्र tan-mAtras (which are #chitta). 7 vikAras = 1 manas.Mind +

चिरात्_निपातित: दिष्ट्या विचार-असि-परार्दितH ।

हृत्-गेहात्_चित्त-वेतालस्तालोत्तालसमुन्नति: ॥३६॥

चिरात्_निपातित: दिष्ट्या विचार-असि-परार्दितH ।

हृत्-गेहात्_चित्त-वेतालस्तालोत्तालसमुन्नति: ॥३६॥

cirAt_nipAtita: diSTyA vicAra-asi-parArdita: |

hRt-gehAt_citta-vetAlas_tAla-uttAla-samunnati: ||36||

cirAt

after long

nipAtita: diSTyA

vicAra-asi-parArdita:

hRt-gehAt

from the heart-home (cf. "hearth")

citta-vetAla :

tAla-uttAla-samunnati:

~vlm.36. It is by my good fortune, that the gigantic demon of my mind, is at last vanquished by the sword of my reason, and driven out of the mansion of my body.

~m.33-39 .... Realizing this, I have cut asunder this connection with the sword of inquiry and pushed it out of the house of body. With the demon of mind slayed, I have attained the sacred state....

प्रशान्ते चित्त-वेताले पवित्राम् पदवीम् गते ।

prazAnte citta-vetAle pavitrAm padavIm gate |

दिष्ट्या शरीर-नगरे सुखम् तिष्ठामि केवलम् ॥३७॥

diSTyA zarIra-nagare sukham tiSThAmi kevalam ||37||

prazAnte x

citta-vetAle x

pavitrAm padavIm gate x

diSTyA zarIra-nagare x

sukham tiSThAmi kevalam x.

~vlm.37. It is by my good fortune also, that my heart is after all purified from its evil inclination, by the suppression of my demoniac mind; and that my soul now rests alone in peace, in the abode of my body.

~m.33-39 ..... With the demon of mind slayed, I have attained the sacred state. I am fortunately sitting at ease in the city of body. Mind is dead.

मृतम् मनस् मृता चिन्ता मृतः_अहम्.कार-राक्षसH ।

mRtam manas mRtA cintA mRta:_aham.kAra-rAkSasa: |

विचार-मन्त्रेण सम: स्वस्थः_तिष्ठामि केवलम् ॥३८॥

vicAra-mantreNa sama: svastha:_tiSThAmi kevalam ||38||

mRtam manas - dead is Mind

mRtA cintA - dead is Care

mRta: aham.kAra-rAkSasa: - dead the "I"dentity-monster +

vicAra-mantreNa - with the tool of Enquiry

sama: x

svastha: tiSThAmi kevalam x.

~vlm.38. With the death of the mind, there is an end of my egoism and all my troublesome thoughts and cares; and the expulsion of the ogres of evil passions from my breast, by the breath or mantra of reason, has made it a place of rest for my soul.

~m.33-39 ... Mind is dead. Thinking and worry are gone. The rakshasa of ego is dead. All this due to the 'mantra' of inquiry.

~sv.38-39 O The mind is dead; all my worries and anxieties are dead; the demon known as ego-sense is dead, too: all this has been brought about through the mantra of enquiry. I am free and happy now. All my hopes and desires have gone.

किम् मनो मे ममाशा का को मे ऽहंकारको भवेत् ।

दिष्ट्या व्यर्थम् कलत्रम् मे नष्टमेtad aदशेषत: ॥३९॥

kim mano me mamAzA kA ko me'haMkAraka:_ bhavet |

diSTyA vyartham kalatram me naSTamektadazeSata: ||39||

kim manas me mama_AzA kA

ka: me_aham.kArako bhavet

who becomes my "I"dentification?

diSTyA vyartham kalatram me

naSTam etad_a.zeSata:

~vlm.39. What is this mind with its egoism and eager expectations to me, than a family of intractable inmates, of whom I have fortunately got rid by their wholesale deaths.

~m.33-39 .... I am now abiding at ease in a state of absolute equality. What is this mind for me? What is this desire of mine? Why am I becoming egoistic? Fortunately, I have realized that wife and such are enormously damaging.

AWAKENING SONG

एकस्मै कृत-कृत्याय नित्याय विमल-आत्मने ।

ekasmai kRta-kRtyAya nityAya vimala-Atmane |

निर्विकल्प-चित्-आख्याय मह्यmeव नम: नम: ॥४०॥

nirvikalpa-cit-AkhyAya mahyam_eva nama: nama: ||40||

ekasmai x

kRtakRtyAya x

nityAya x

vimala-Atmane - x +

nirvikalpa-cidAkhyAya x

mahyam eva namo nama: to me alone praise after praise!

~m.40-49 . Salutations to me who am fulfilled, eternal, pure and changeless consciousness. These is no grief in me; no delusion in me, no egoism. I am not anything else other than Self.

~sv.40 Salutations to my own self! There is no delusion, no sorrow, no I, no other!

~vlm.40. I hail that pure and ever prosperous soul which is selfsame with my inward soul, and identic with the immutable intellect; (and not with the changeful mind).

न शोको अस्ति न मोहो अस्ति न च.एव अहम् अहम् स्वयम् ।

na zoko_asti na moho_asti na ca_eva_aham aham svayam |

न.च न अहं नच अन्यो अहम् मह्यम् एव नमो नम: ॥४१॥

na.ca na_aham na.ca_anyo_aham mahyam_eva namo nama: ||41||

no grief is

no delusion is

nor is there even I

I myself nor no-I

nor another

of me alone praise after praise

~vlm.41. I hail that ego in me, which is yet not myself nor I nor any other person, nor is it subject to sorrow or error. ~sv.41-44 I am not the self, nor am I someone else, I am the all in all: salutations to my own self!

न मम_आशा न कर्माणि न संसार: न कर्तृता ।

na mama_AzA na karmANi na saMsAra: na kartRtA |

न भोक्तृता न देह: मे मह्यmeव नम: नम: ॥४२॥

na bhoktRtA na deha: me mahyam_eva nama: nama: ||42||

na mama_AzA x

na karmANi x

na saMsAra: x

na kartRtA - x +

na bhoktRtA x

na deha: me x

mahyam eva nama: nama: - to me alone praise after praise!

~vlm.42. I hail that ego in me, which has no action nor agency, nor any desire nor worldly affair of its own. It has no body nor does it eat or sleep (but it is as itself).

न_अहmAत्मा न वा को_अन्यो न_अहम्_अस्मि न चेतरH ।

na_aham_AtmA na vA ko_anyo na_aham_asmi na cetara: |

सर्वmeव_अहmeतस्मै मह्यmeव नमो नम: ॥43॥

sarvam_eva_aham_etasmai mahyam_eva namo nama: ||43||

na_aham AtmA - I am not a self

na vA ka: anya: - nor anyone else

na_aham asmi - not I am I

na cetara: - not otherwise

sarvam eva_aham - the All Only am I

etasmai mahyam eva namo nama: - to this me alone praise after praise!

~vlm.43. This ego is not myself nor any other, and there is nothing as I or anybody else. The ego is all in all, and I bow down to that being. (There is no direct evidence as what the ego is, but is pointed by mere indirect and negative evidences as what it is not).

~m.40-49 ...Salutations to such I. I am equal. I am immanent in all. I am subtle. I shine all the world. I have attained that state. Salutations to such I. I am not this world with all its rivers, hills and such....

~m.40-49 .... To such I, my salutations. I am not, I am not even Self, not any other, I am all and primordial one. I am the creator. I am consciousness. I am the worlds. There is no differentiation in me. Salutations to such I. I am changeless. I am eternal. I have no parts. I am in all. I am all times. To such I salutations.

*jd. - na aham AtmA - I am not a self na vA ka: anya: - nor whatever else na_aham asmi - not I am I na cetara: - not otherwise sarvam eva aham - the All Only am I etasmai mahyam eva namo nama: - to this me alone praise after praise! -

अहम्-आदिर्_अहम् धाता चिद्_अहम् भुवनान्य्_अहम् ।

aham-Adir_aham dhAtA cid_aham bhuvanAny_aham |

मम न_अस्ति व्यवच्छेदो मह्यmeव नमो नम: ॥४४॥

mama na_asti vyavacchedo mahyam_eva namo nama: ||44||

aham Adi: x

aham dhAtA x

cid_aham x

bhuvanAny_aham - x +

mama na_asti vyavaccheda: x

mahyam eva namo nama: - to me alone praise after praise!

~vlm.44. The ego is the first cause and support of all, it is the intellect and the soul of all worlds. It is the whole without parts; I therefore bow down to that ego.

~m.40-49 .... Even so I am this world with all the plenitude of matter and objects. Salutation to such I. With thinking departed, radiant with equality, being infinite even after the manifested universe I am beyond qualities, I am that Lord, who never is ephemeral. Salutations to such I.

निर्विकाराय नित्याय निरंशाय महात्मने ।

nirvikArAya nityAya niraMzAya mahAtmane |

सर्वस्मै सर्व.कालाय मह्यम् एव नमो नम: ॥45॥

sarvasmai sarva.kAlAya mahyam eva namo nama: ||45||

nirvikArAya To the invariable

nityAya eternal

niraMzAya partless

mahAtmane Great Self

sarvasmai to the All

sarva.kAlAya (of) all times

mahyam eva namo nama: to me alone praise after praise!

~vlm.45. I prostrate to the self-same Ego of all, which is eternal and immutable, which is the sole immense soul and without its parts. It is all, in all and abides at all times.

~m.40-49..... Salutations to such I. I am changeless. I am eternal. I have no parts. I am in all. I am all times. To such I salutations...

नीरूपाय निराख्याय प्रकाशाय महात्मने ।

nIrUpAya nirAkhyAya prakAzAya mahAtmane |

स्वयmAत्मा_एक-संस्थाय मह्यmeव नमो नम: ॥४६॥

svayam_AtmA_eka-saMsthAya mahyam_eva namo nama: ||46||

nIrUpAya nirAkhyAya x

prakAzAya mahAtmane - x +

svayam AtmA_eka-saMsthAya x

mahyam eva namo nama: x.

mahyam eva namo nama: to me alone praise after praise!

~vlm.46. It is without any form or designation, and is manifest as the immense spirit. It abides in itself, and I bow down to that ego.

~m.40-49 ... I am consciousness. I am the worlds. There is no differentiation in me. Salutations to such I. I am changeless. I am eternal. I have no parts. I am in all. I am all times. To such I salutations. I have no form, no name. I am self-luminous...

समाम् सर्व.गताम् सूक्ष्माम् जगत्-एक-प्रकाशिनीम् ।

सत्ताम्_सुपगतः_अस्मि_अन्तर्_मह्यmeव नमस् नम: ॥४७॥

samAm sarva.gatAm sUkSmAm jagat-eka-prakAzinIm | sattAm_supagata:_asmi_antar_mahyam_eva namas nama: ||47||

samAm sarva.gatAm sUkSmAm x

jagat-eka-prakAzinIm - x +

sattAm_supagata: asmi_antar x

mahyam eva namas nama: x.

mahyam eva namo nama: to me alone praise after praise!

~vlm.47. It is the same in all things in its too minute form, and is the manifester of the universe. It is the essence of my existence and abiding in me, in which state I bow down to it.

~m.40-49 ... There is no differentiation in me. Salutations to such I. I am changeless. I am eternal. I have no parts. I am in all. I am all times. To such I salutations. I have no form, no name. I am self-luminous. I abide as Self. Salutations to such I. I am equal. I am immanent in all. I am subtle. I shine all the world. I have attained that state. Salutations to such I....

सान्धि-अब्धि_उर्वी नदी सा_इयम् न-अहmeव_अहmeव वा ।

जगत्_सर्वम् पदार्थ-आढ्यम् मह्यmeव नम: नम: ॥४८॥

सान्धि-अब्धि_उर्वी नदी सा_इयम् न-अहmeव_अहmeव वा ।

जगत्_सर्वम् पदार्थ-आढ्यम् मह्यmeव नम: नम: ॥४८॥

sAndhi-abdhi_urvI nadI sA_iyam na-aham_eva_aham_eva vA |

jagat_sarvam padArtha-ADhyam mahyam_eva nama: nama: ||48||

sAndhi-abdhi_urvI nadI sA_iyam

na-aham eva

I am not

aham eva vA

or else I am

jagat_sarvam padArtha-ADhyam

the whole world pregnant with things

mahyam eva nama: nama:

so let there be praise after praise of me alone!

~vlm.48. It is the earth and ocean with all their hills and rivers, which are not the ego, nor they are the ego itself. I bow to the selfsame ego which comprises the world with all its contents.

~m.40-49 .... I am not this world with all its rivers, hills and such. Even so I am this world with all the plenitude of matter and objects. Salutation to such I...

~sv.47-49 That which is omnipresent equally in all, to that subtle indwelling omnipresence, that self, salutations!

व्यपगतमननम् समाभिरामम्_

प्रकटित-विश्वम्_अप्य्_अनन्तम् ।

स्वयम्_अजम्_अजरम् गुणाद्_अतीतम्_

वपुर्_अहम्_अच्युतम्_ईश्वरम् नमामि ॥४९॥

व्यपगतमननम् समाभिरामम्_

प्रकटित-विश्वम्_अप्य्_अनन्तम् ।

स्वयम्_अजम्_अजरम् गुणाद्_अतीतम्_

वपुर्_अहम्_अच्युतम्_ईश्वरम् नमामि ॥४९॥

vyapagatamananam samAbhirAmam_

prakaTita-vizvam_apy_anantam |

svayam_ajam_ajaram guNAd_atItam_

vapur_aham_acyutam_Izvaram namAmi ||49||

vyapagatamananam

samAbhirAmam

prakaTita-vizvam apy_anantam

svayam ajam ajaram guNAt atItam

vapus aham acyutam Izvaram namAmi

~m.40-49 ... Even so I am this world with all the plenitude of matter and objects. Salutation to such I. With thinking departed, radiant with equality, being infinite even after the manifested universe I am beyond qualities, I am that Lord, who never is ephemeral. Salutations to such I.

~vlm.49. I bow to that undecaying and indestructible Lord which is beyond thought, and is ever charming and ever the same. Who manifests the endless universe with all its worlds and many more yet invisible and unformed bodies. He is unborn and undecaying, and his body is beyond all attributes and dimensions.

~sv.47-49 That which is omnipresent equally in all, to that subtle indwelling omnipresence, that self, salutations!

oॐm

ÂUUMmmmm....

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

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fm5081 2.je04 The Death of chitta .z19

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fm3034 1.je03-04 Overheard on the BattleField .z53

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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

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fm5080 2.je02-03 The Connexion of Percept and Perception .z49.docx

Jiva Das

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fm5080 2.jn02-03 The Connexion of Percept and Perception .z49

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oॐm

FM.5.80

The Connexion of Percept & Perception

VASISHTHA THE PLENTIFUL declared–

इदम् अन्तः कलयतो भोगान् प्रति विवेकिनः ।

idam anta: kalayata:_bhoga.an prati viveki.na: |

पुरःस्थितान् अपि सदा स्पृहा एव अङ्ग न जायते ॥५।८०।१॥

pura:sthitAn api sadA spRhA_eva_aGga na jAyate ||5|80|1||

idam.this.here anta: kalayat.a: bhoga.an prati viveki.na: puras.before/in.front.of.sthita.situate/set.an api.even/tho sadA.always/ever. spRhA.longing eva.very/only aGga.body/limb\indeed na.no/t jAyate.is.born – does not arise

anta:

kalayat

bhoga

prati

viveki

*vlm. I will now describe to you that pensive excogitation, which keeps the reasoning mind, from attending to objects placed in its presence.

~?? O Rama, if one makes the inquiry (I am going to suggest), people with discrimination will never be attracted to pleasures even when they come before them.

*sv. One who engages himself in enquiry is not tempted by distractions.

चक्षुर् आलोकनाय एव जीवस् तु सुख.दुःखयोः ।

cakSu:_AlokanAya eva jIva:_tu sukha.du:khayo: |

भाराय एव बलीवर्दो भोक्ता द्रवस्य नायकः ॥५।८०।२॥

bhArAya_eva balIvardo bhoktA dravasya nAyaka: ||5|80|2||

cakSu: Alokana.aya eva.very/only Sight is only for seeing, Living.Jîva: tu.tho but the Living jIva sukha.pleasant/good.space.du:kha.unpleasant/bad.space.yo: bhAra.aya eva.very/only is for the bearing of pleasure and sorrow balIvarda.bull.: ~bhoktA.enjoyer drava.sya ~nAyaka.chief.:

cakSus

Alokana

bhAra

drava

*vlm.2. The eyes are for seeing only, and the living soul is for bearing the burthen of pain and pleasure alone; they are like the eyes and bodies of a beast, or like bull of burden, which sees and carries a load of food, without being able to taste it.

*jd. Cf. the Mosaic law, "Thou shalt not muzzle the ox while he treadeth out the grain," where an ox separates the thin chaff wrapping from the seed.

~?? Bullocks bear the burden. But the owner gets the fruits of the labour. Eyes see. But a Jiva suffers sorrows and joys.

##balivarda . #barIvarda.: a bull. #gobalIvardanyAyena गोबलीवर्दन्यायेन instr. ind. after the manner of "a bull of cattle" , an expression to denote when a pleonasm (redundancy) is allowed. Na1g. on Pat. Introd. Mn. viii , 28 Sch.

नयने रूप.निर्मग्ने क्षोभः क इव देहिनः ।

nayana.i rUpa.nirmagna.i kSobha: ka:_iva dehina: |

गर्दभे पल्वले मग्ने का.एव सेनापतेः क्षतिः ॥५।८०।३॥

gardabha.i palvale magna.i kA_eva senA.pate: kSati: ||5|80|3||

nayana.i rUpa.form.nirmagna.i – when the eye is immersed in form . kSobha: kas.who?which iva.like/as.if dehin.a: . what trouble for the body.tenant? . gardabha.i palvala.pond/pool.i magna.drowned/immersed.i – when a donkey drowns in a pond . kA.who?what eva.very/only senApati.e: kSati: . what does the General of The Army care?

nayana

nirmagna

kSobha

kSati

*Murty.3. When eyes get enchanted by form, why should the Self be troubled? If a donkey drowns itself in a pond? Why should the commander be worried?

*vlm.3. The eyes being confined to the visible phenomena, can do no harm to the soul residing in the body; as an ass fallen into a pit, is but a slight loss to its owner.

* nayana.i rUpa.nirmagna.i – when the eye is immersed in form . kSobha: ka: iva dehina: . what trouble for the body.tenant? . gardabha.i palvale magna.i – when a donkey drowns in a pond . kA_eva senA.pate: kSati: . what does the General of The Army care?

रूप.कर्दमम् एतन् मा नयनास्व् आदय अधम ।

rUpa.kardamam etat_mA_nayanAsu_Adaya,_adhama |

नश्यत्य् एतन् निमेषेण भवन्तम् अपि हिंसति ॥५।८०।४॥

nazyati_etat_nimeSa.iNa bhavantam api hiMsati ||5|80|4||

hey rUpa.form.kardama*m etat.this.here dont! nayana.Adaya.adhama mA.dont! hey nayana*, AsvAdaya.taste! adhama* [AS] nazyat*.i etat.this.here nimeSa*iNa

in a moment it is destroyed bhavant*am in its becoming api.even/tho hIms<.ati

kardama

nayana

Adaya

adhama

~AsvAdaya.taste!

~2*nimeSa.eyeblink

hIms<.ati

*vlm.4. Do not O base man, regale thy eyes, with the dirty stuff of the sight of visibles; which perish of themselves in the twinkling of an eye, and put thee to peril also (by the diseases and difficulties which they load upon thee).

*Murty.4. O foolish eye, do not delight in the mire of form. It will ruin itself soon and will destroy you too. Wise people restrain quickly cruel people with actions driven by discrimination. O eye, Form is prone to destruction. It is unreal and tentatively charming. You will get destroyed if you take refuge in it. You look at form like a witness. Why do get troubled by uniting with something that is under the control of time?

*AS: The construction is irregular (ArSa is the euphemism(:.)) With proper breaks, it should read: rUpakardamam etad mA nayanAsvAdaya adhama |
nazyati etad nimeSa.iNa bhavantam api hiMsati || The meaning is: O vile person (adhama) do not (mA) taste (AsvAdaya) this (etad) quagmire (kardamam ) of beauty (rUpa); it vanishes (etad nazyati) in an instant (nimeSeNa) and also (api) kills (hiMsati) you (bhavantam). There is an unusual verb formation with nayana being joined with AsvAdaya.

*KA: There is no vocative here according to me. It says,

रूप कर्दमम् एतत् मानयन् आस्वाद्य अधम

rUpa kardamam etat mAnayan AsvAdaya adhama .. mAnayan

मानयन् perceiving, thinking, taking it to be (कर्दम )

mAnayanAdayAdhama I think there is a typo here.

mAnayanAswAdayAdhama

*VA. o foolish man, don’t be led by taste to the dirt of forms, > it destroys in a moment, and hurts even now.
*AS: O foolish man, don't enjoy (mA AsvAdaya) with your eyes this mire of beauty (rUpakardama) ; it perishes in a moment and will destroy you as well (if you are engaged with it). There is one irregularity in the verse described as "ArSa" by AB. The phrase nayanAsvAdaya nayana+ A+ svAdaya is irregular since the word nayana is joined as if forming a new root, without using the proper declension (nayanAbhyAm) .
*VA. by this only multiplicity is created, by this only self

> becomes nonself, by such actions sharp intellect becomes bound.

*AS: AB commentary gives a very different sense. It says that a knowledgeable one (prAjJa) who is krUra has sharp intellect; gets bound by the actions arising out of his analysis (saMkhyA of the external world) and following external things (asva). Thus, he is not a fool (adhama lower form of a human), so he does not get entangled in the enjoyment; but he may get entangled in his mental analysis! Is this a dig at the scientists, perhaps? Also, the use of krUra is very unusual here.

येनैव संख्या क्रियते येनैव अस्वा अनुगम्यते ।

yena_eva saMkhyA kriyate yena_eva_asvA_anugamyate |

तदीयैः कर्मभिः क्षिप्रम् प्रज्ञः क्रूरो निबध्यते ॥५।८०।५॥

tadIyai: karmabhi: kSipram prajJa: krUra: nibadhyate ||5|80|5||

yena_eva saMkhyA kriyate

tena_eva_a.svA_anu.gamyate

tadIyai: karmabhi:

with works like that

kSipram

prajJa: krUra: nibadhyate

*AB. ... saMyak khyAnam saMkhyA prakAzo bAhyAbhyantarArtha.prAptyA kriyate yenaiva a.svA an.Atma.bhUtA ...

*vlm.5. The acts which are deemed as one's own deeds and beings, and whereby the acutely intelligent man thinks himself to be living, and by which he counts the duration of his lifetime, (according to the saying, that our lives are computed by our acts, and not by the number of our days); these very acts, turn at last, against him, for his accountableness of them.

उत्पन्न.ध्वंसि च आपात.मात्र.हृद्यम् असन्मयम् ।

utpanna.dhvaMsi ca_ApAta.mAtra.hRdyam asat.mayam |

रूपम् आश्रय मा, नेत्र, विनाशाय अविनाशिने ॥५।८०।६॥

rUpam Azraya mA, netra, vinAzAya_avinAzine ||5|80|6||

utpanna.dhvaMsi ca

ApAta.mAtra.hRdyam asat.mayam +

rUpam Azraya mA have no recourse to form,

netra my eyes,

vinAzAya_a.vinAzine

*vlm.6. Do not rely thy eyes on visible objects, which are unreal in their nature, and are produced to perish soon after, and to please thy sight for a moment only. Know them as destroyers of thy otherwise indestructible soul.

साक्षिवत् त्वम् स्थितम्, नेत्र, रूपम् आत्मनि तिष्ठति ।

sAkSivat tvam sthitam, netra, rUpam Atmani tiSThati |

आलोकम् काल.वशतस् त्वम् एकम् किम् प्रतप्यसे ॥५।८०।७॥

Alokam kAla.vaza.ta:_tvam ekam kim pra.tapyase ||5|80|7||

my eyes

you're a witness standing.by.

Because.of that

a form arises in the self,

seen thru force ot Time.

You are one.

What could you get

sAkSivat tvam sthitam

netra

rUpam Atmani tiSThati

Alokam kAla.vaza.ta:_tvam ekam kim pratapyase

*vlm.7. O my eyes! that are but witnesses of the forms, which are situated in the soul; it is in vain that ye flash only to consume yourselves, like the burning lamps after a short while.

*Murty.4. O foolish eye, do not delight in the mire of form. It will ruin itself soon and will destroy you too.

*vlm. ..., which are situated in the soul; "it is in vain that ye flash only to consume yourselves, like the burning lamps after a short while"??? das....@gmail.com .

सलिल.स्पन्दवद्_दृष्टिः पिच्छिका इव अम्बर.उत्थिता ।

salila.spandavat_dRSTi: picchikA_iva_ambara.utthitA |

सुजाति.बन्धा स्फुरति तव, चित्त, किम् आगतम् ॥५।८०।८॥

sujAti.bandhA sphurati tava, citta, kim Agatam ||5|80|8||

salila.spandavat_vRSTi: picchikA_iva_ambara.utthitA | sujAti.bandhA sphurati tava citta kim Agatam

salila.spandavad_vRSTi:

picchikA iva ambara.utthitA

sujAti.bandhA sphurati tava

citta my Affection,

kim Agatam what comes of it?

*Murty.8. Sight is fickle like quivering waters. It can see like a peacock tail arisen in the sky. Form is a mere sparkle. Oh mind, what use is such a sight for you?

*vlm.8. The vision of our eyes is as the fluctuation of waters, and its objects are as the motes that people the sun.beams in the sky. Whether these sights be good or bad, they are of no matter to our minds.

#vRSTi (in saMkhya) one of the four forms of internal acquiescence, (cf. सलिल) MW.

#salila f. (in सांख्य) one of the four kinds of #adhyAtmikA tuSTiH आध्यात्मिका तुष्टि or internal acquiescence (the other three being #ambhas अम्भस् , #ogha ओघ , and #vRSTi वृष्टि ; cf. #su.parA सु.पारा) तत्त्वसमास tattva.samAsa.

कल्पाम्भसि इव शफरी चित्ते स्फुरण.धर्मिणी ।

kalpa.ambhasi_iva zapharI citte sphuraNa.dharmiNI |

स्वयम् स्फुरत्य् अहम्कारस् त्वम् अयम् प्रोत्थितः कुतः ॥५।८०।९॥

svayam sphurati_ahamkAra:_tvam ayam protthita: kuta: ||5|80|9||

kalpa.ambhasi iva zapharI like a sparklefish in Doomsday waters

citte sphuraNa.dharmiNI vibrant dharma in Affective.mind

svayam sphurati_aham.kAras itself projects ahamkAra."I"dentity

tvam you

ayam protthita: kuta: how did this some forth

*Murty.9.O ego, this world is a sparkle in mind. May be so, but wherefrom have you come?

*vlm.9. Again there is that little bit of egoism beating in our minds, like a small shrimp stirring amidst the waters; let it throb as it may, but why should we attribute it with the titles of "I, thou or he or this or that"?

आलोक.रूपयोर्_नित्यम् जडयोः स्फुरतोर्_मिथः ।

Aloka.rUpayo:_nityam jaDayo: sphurato:_mitha: |

आधाराधेययोश् चित्तम् व्यर्थम् आकुलता तव ॥५।८०।१०॥

AdhArAdheyayo:_cittam vyartha*m AkulatA tava ||5|80|10||

of Light & Form

ever/always of Sight and Form ever

jaDa*yo: sphurat. sparkling/flashing/vibrating/manifesting.o: of inert and vibrant mithas* = AdhAra*.Adheya*yo: citta*m vyartha*m AkulatA_tava

~Aloka.rUpa.form.yo: nityam.ever/always of Sight and Form ever

jaDa.yo: sphurat. sparkling/flashing/vibrating/manifesting.o: of inert and vibrant mithas* = AdhAra*.Adheya*yo: citta*m vyartha*m AkulatA_tava

~Aloka.Light/visual

jaDa

mithas

AdhAra

Adheya

citta

vyartha

AkulatA

tava

*Murty.10. O mind, visible form is always inert. It springs out purposelessly. Why worry about it?

*vlm.10. All inert bodies and their light appear together to the eye, the one as the container of the other; but they do not affect the mind, and therefore do not deserve our notice.

रूप.आलोक.मनस्काराः परस्परम् असङ्गिनः ।

rUpa.Aloka.manaskArA: parasparam asaGgina: |

सम्पन्ना इव लक्ष्यन्ते वदनादर्श.बिम्बवत् ॥५।८०।११॥

sampannA* iva lakSyante vadanAdarza.bimbavat ||5|80|11||

rUpa.form~Aloka.manaskAra*a: Form & Light made in Manas.Mind

parasparam.mutually/one.another a.non.saGgi*na: mutually unconnected

sampanna.effected/accomplished.a iva.like/as.if lakSy<.ante vadana.face.~Adarza*bimba*vat.like

*vlm.11. The sight of objects and the thoughts of the mind, have no connection with one another, (because the sight is related to the eye, and the thoughts bear relation with the mind); and yet they seem to be related to each other, as our faces and their reflexions in the mirror. (The retina of the eye receives the reflexions, and convey them to the sensory of the cranium, in the form of reflections or thoughts, and hence their mutual relations).

*Murty.11. Form, sight and mind are not mutually related. Yet they give the feeling that they are related. It is like a face and its reflection in a mirror. This kind of feeling occurs only to ignorant persons, not for 'jnanis'. For him they are separate and so remain separate.

*sv.11.12 Truly, scene, sight and mind are unrelated, like the face, mirror and reflection: yet, somehow the illusory notion arises that 'I see this'.

अज्ञान.जन्तुना ह्य् एते श्लिष्टा जाता निरन्तराः ।

ajJAna.jantunA hi_ete zliSTA* jAtA* nirantarA: |

अज्ञाने ज्ञान.गिलिते पृथक् तिष्ठन्त्य् असन्मयाः ॥५।८०।१२॥

ajJAne jJAna.gilite pRthak tiSThanti_a.san.mayA: ||5|80|12||

ajJAna.jantunA hi for w the unknowing person

ete zliSTA: jAtA:

nir.antarA:

ajJAne jJAna.gilite

pRthak

tiSThanti_a.sat.mayA:

#gilita

*vlm.12. Such is their inseparably reciprocal relation in the minds of the ignorant; but the wise who are freed from their ignorance, remain aloof from the visibles with their mental meditations alone.

मनःकल्पनया हि एते सु.सम्बद्धाः परस्परम् ।

mana:kalpanayA hi_ete su.sambaddhA: parasparam |

रूप.आलोक.मनस्कारा दारुणी जतुना यथा ॥५।८०।१३॥

rUpa.Aloka.manaskArA dAruNI jatunA yathA ||5|80|13||

mana:kalpanayA hi

ete su.sambaddhA:

parasparam.mutually

rUpa.Aloka.manaskArA dAruNI

jatunA yathA

*vlm.13. But the minds of the vulgar are as closely connected with the visibles, as the sacrificial wood with the llac dye.

*sv.13 Ignorance is the wax in which these are sealed to one another; but self.knowledge is the fire in whose heat this wax melts away!

*Murty.13.16 . Form, sight and mental movement these get united due to mind. It is like a resin bonding the limbs of a doll.

#jatu

#kLp #kalpanA . Forming, fashioning, "forming in the imagination, inventing", composition of a poem; Performing, doing, effecting. § An idea, fancy or image (conceived in the mind); appropriated or assumed, ayam sa:_aham mama_idam tat_ity_Akalpita.kalpana:, y4027.021 ; Śanti.2.8.; idea, notion, sarvam brahma eva nahy asti tad.vinA kalpana.itarA, y3100.030; #kalpanAzakti: .f.. the power of forming ideas; #kalpanAtyAga forsaking imagination, naiSkarmyAt kalpanA.tyAgAt tanu: patati dehina:, y7001.001.

स्व.मनोमननम् तन्तुर् मनोभ्यासेन यत्नतः ।

sva.mana:mananam tantu:_mana:.abhyAsena yatna.ta: |

विचाराच् चेदम् आयाति छिन्ना एव अज्ञान.भावना ॥५।८०।१४॥

vicArAt_ca_idam AyAti chinnA_eva_ajJAna.bhAvanA ||5|80|14||

by mulling over with effort, these irrational feelings can be shattered.

thru effortful Mind.practice,

your own.Mind being the thread of mentation,

..(and this comes thru vicAra Enquiry)..

this feeling of un.Wisdom is cut.away.

sva.manas=mananam

tantu:

manas.abhyAsena yatnata:

vicArAt_ca_idam AyAti

chinnA_eva_ajJAna.bhAvanA

*Murty.13.16 . Form, sight and mental movement these get united due to mind. It is like a resin bonding the limbs of a doll.

*vlm.14. It is by diligent study, that the chain of mental thoughts are severed from the visibles; in the like manner, as our wrong notions are removed by means of right reasoning.

*sv.14.16 Indeed, it is through repeated thinking, that this ignorant relationship is strengthened; but I shall now destroy it through right enquiry. When ignorance is destroyed, such illusory relationship between scene, sight and mind will never again arise. The mind alone provides the senses with their intelligence; hence this mind should be destroyed.

*sv. Indeed, it is through repeated thinking, that this ignorant relationship is strengthened;

but I shall now destroy it through right enquiry.

अज्ञान.संक्षयात् क्षीणे मनसि इमे पुनर् मिथः ।

ajJAna.saMkSayAt kSINe manasi_ime punar mitha: |

रूप.आलोक.मनस्काराः संघट्टन्ते न केचन ॥५।८०।१५॥

rUpa.Aloka.manaskArA: saMghaTTante na kecana ||5|80|15||

ajJAna.saMkSayAt kSINe

manasi ime punar mitha:

rUpa.Aloka.manaskArA:

saMghaTTa.ante na ke.cana

*Murty.13.16 . Form, sight and mental movement these get united due to mind. It is like a resin bonding the limbs of a doll.

*Murty.15. When mind itself declines, the union of the three things will not occur. Since mind is the inciter of all such emotions and senses, mind itself has to be demolished.

*vlm.15. After dispersion of ignorance, and the connexion of the visibles from the mind, there will be no more a blending of forms and figures and their reflexions and thoughts in it.

सर्वेषाम् चित्तम् एव अन्तर् इन्द्रियाणाम् प्रबोधकम् ।

sarveSAm citta*m eva_antar_indriyANAm prabodhakam |

तदेव तस्माद् उच्छेद्यम् पिशाच इव मन्दिरात् ॥५।८०।१६॥

tadeva tasmAt_ucchedyam pizAca* iva mandirAt ||5|80|16||

sarveSAm for everyone

cittam eva_antar only affective mind within is

indriyANAm prabodhakam of the senses the stimulator

tadeva that only / then as.if

tasmAt from that

ucchedyam is to be cut.off/driven

pizAce iva mandirAt as with a pishAcha.Cannibal from the house

#gram. #tadeva compare <tat_eva> and <tadA_iva>.

prabodhaka

ucchedya

*vlm.16. The sensible impressions which have taken possession of the inner mind, are to be rooted out from it as they drive out a demon from the house.

चित्त वल्गति मिथ्या एव दृष्टो ऽन्तो भवतो मया ।

citta* valgati mithyA_eva dRSTa:_anta:_bhavata: mayA |

अन्=आद्य्.अन्तयोः सु.तुच्छम् त्वम् वर्तमाने विनश्यसि ॥५।८०।१७॥

an=Adi.antayo: su.tuccham tvam vartamAne vinazyasi ||5|80|17||

citta – O / when my Affection is

valgati

mithyA_eva . tho falsely

dRSTa: anta: bhavata: mayA . +

an=Adi.antayo: . without beginning or end

su.tuccham

tvam vartamAne vinazyasi .

*Murty.17. O mind, you are pompously displaying yourself. Now I have discovered your nature. You are always nonexistent. You shall be annihilated even now, in the present.

*sv.17.19 O mind, why do you vainly get agitated through the five senses? Only he who thinks 'It is my mind' is deluded by you.

*vlm.17. O my mind! says the intelligent man, it is in vain that thou deludest me, who have known thy first and last as nothing; and if thou art so mean in thy nature (as the progeny of barren woman) thou must be so as nothing even at present.

मुधा पञ्चभिर् आकारैः किम् अन्तः परिवल्गसि ।

mudhA paJcabhi:_AkArai: kim anta: pari.valgasi |

यस् त्वाम् स्वम् इति जानाति तस्य एव परिवल्गसि ॥५।८०।१८॥

ya:_tvAm svam iti jAnAti tasya_eva parivalgasi ||5|80|18||

mudhA

paJcabhi: AkArai: with five formations

kim anta: pari.valgasi you dance.around within +

ya: tvAm svam iti jAnAti one who knows you as his own self

tasya_eva pari.valgasi

*vlm.18. Why dost thou display thyself in thy five fold form of the five senses unto me? Go make thy display before him who acknowledges and owns thee as his. (As for me I own the intellect and not the mind).

*sv.17.19 O mind, why do you vainly get agitated through the five senses? Only he who thinks 'It is my mind' is deluded by you.

*Murty.18.24 . O mind, you are the very embodiment of the five elements. Why are you leaping and gallopping inside the body? You are perhaps doing this for some one who thinks that you are his. I am a wicked person. I am not satisfied even a little by you...

त्वद्.वल्गनम् मे कुमनो न मनाग् अपि तुष्टये ।

tvat.valganam me ku.mana:_na manAk_api tuSTaye |

माया मनःस्पन्द इव व्यर्थम् वृत्तिषु दह्यसे ॥५।८०।१९॥

mAyA mana:spanda* iva vyartha*m vRttiSu dahyase ||5|80|19||

tvat.valganam

your

me ku.mana:

na manAk_api tuSTaye

not even a bit of satisfaction

mAyA mana:spanda iva

vyartha*m vRttiSu dahyase

*vlm.19. Thy grand display of the universe yields me no satisfaction, since I am convinced, O vile mind, all this to be no better than a magic play.

*Murty.18.24 .. Maya is deceitful. You are unnecessarily, purposelessly responding to its vibrations and are getting burnt by it.

*sv.17.19 O mind, why do you vainly get agitated through the five senses? Only he who thinks 'It is my mind' is deluded by you.

रूप.आलोक.मनस्काराः परस्परम् असङ्गिनः ।

rUpa.Aloka.manaskArA: parasparam asaGgina: |

सम्पन्ना इव लक्ष्यन्ते वदनादर्श.बिम्बवत् ॥५।८०।११॥

sampannA* iva lakSyante vadanAdarza.bimbavat ||5|80|11||

rUpa.Aloka.manaskArA:

parasparam a.saGgina:

sampannA_iva

lakSyante vadana.Adarza.bimbavat

*sv.11.12 Truly, scene, sight and mind are unrelated, like the face, mirror and reflection: yet, somehow the illusory notion arises that 'I see this'.

अज्ञान.जन्तुना ह्य् एते श्लिष्टा जाता निरन्तराः ।

ajJAna.jantunA hi_ete zliSTA* jAtA* nirantarA: |

अज्ञाने ज्ञान.गिलिते पृथक् तिष्ठन्त्य् असन्मयाः ॥५।८०।१२॥

ajJAne jJAna.gilite pRthak tiSThanti_a.san.mayA: ||5|80|12||

ajJAna.jantunA hi for w the unknowing person

ete zliSTA: jAtA:

nir.antarA:

ajJAne jJAna.gilite

pRthak

tiSThanti_a.sat.mayA:

#gilita

मनःकल्पनया हि एते सु.सम्बद्धाः परस्परम् ।

mana:kalpanayA hi_ete su.sambaddhA: parasparam |

रूप.आलोक.मनस्कारा दारुणी जतुना यथा ॥५।८०।१३॥

rUpa.Aloka.manaskArA dAruNI jatunA yathA ||5|80|13||

mana:kalpanayA hi

ete su.sambaddhA:

parasparam.mutually

rUpa.Aloka.manaskArA dAruNI

jatunA yathA

*vlm.13. But the minds of the vulgar are as closely connected with the visibles, as the sacrificial wood with the llac dye.

*sv.13 Ignorance is the wax in which these are sealed to one another; but self.knowledge is the fire in whose heat this wax melts away!

*Murty.13.16 . Form, sight and mental movement these get united due to mind. It is like a resin bonding the limbs of a doll.

#jatu

स्व.मनोमननम् तन्तुर् मनोभ्यासेन यत्नतः ।

sva.mana:mananam tantu:_mana:.abhyAsena yatna.ta: |

विचाराच् चेदम् आयाति छिन्ना एव अज्ञान.भावना ॥५।८०।१४॥

vicArAt_ca_idam AyAti chinnA_eva_ajJAna.bhAvanA ||5|80|14||

by mulling over with effort, these irrational feelings can be shattered.

thru effortful Mind.practice,

your own.Mind being the thread of mentation,

..(and this comes thru vicAra Enquiry)..

this feeling of un.Wisdom is cut.away.

sva.manas=mananam

tantu:

manas.abhyAsena yatnata:

vicArAt_ca_idam AyAti

chinnA_eva_ajJAna.bhAvanA

*Murty.13.16 . Form, sight and mental movement these get united due to mind. It is like a resin bonding the limbs of a doll.

*vlm.14. It is by diligent study, that the chain of mental thoughts are severed from the visibles; in the like manner, as our wrong notions are removed by means of right reasoning.

*sv. Indeed, it is through repeated thinking, that this ignorant relationship is strengthened;

but I shall now destroy it through right enquiry.

अज्ञान.संक्षयात् क्षीणे मनसि इमे पुनर् मिथः ।

ajJAna.saMkSayAt kSINe manasi_ime punar mitha: |

रूप.आलोक.मनस्काराः संघट्टन्ते न केचन ॥५।८०।१५॥

rUpa.Aloka.manaskArA: saMghaTTante na kecana ||5|80|15||

ajJAna.saMkSayAt kSINe

manasi ime punar mitha:

rUpa.Aloka.manaskArA:

saMghaTTa.ante na ke.cana

*Murty.13.16 . Form, sight and mental movement these get united due to mind. It is like a resin bonding the limbs of a doll.

*Murty.15. When mind itself declines, the union of the three things will not occur. Since mind is the inciter of all such emotions and senses, mind itself has to be demolished.

*vlm.15. After dispersion of ignorance, and the connexion of the visibles from the mind, there will be no more a blending of forms and figures and their reflexions and thoughts in it.

सर्वेषाम् चित्तम् एव अन्तर् इन्द्रियाणाम् प्रबोधकम् ।

sarveSAm citta*m eva_antar_indriyANAm prabodhakam |

तदेव तस्माद् उच्छेद्यम् पिशाच इव मन्दिरात् ॥५।८०।१६॥

tadeva tasmAt_ucchedyam pizAca* iva mandirAt ||5|80|16||

sarveSAm for everyone

cittam eva_antar only affective mind within is

indriyANAm prabodhakam of the senses the stimulator

tadeva that only / then as.if

tasmAt from that

ucchedyam is to be cut.off/driven

pizAce iva mandirAt as with a pishAcha.Cannibal from the house

#gram. #tadeva compare <tat_eva> and <tadA_iva>.

prabodhaka

ucchedya

*vlm.16. The sensible impressions which have taken possession of the inner mind, are to be rooted out from it as they drive out a demon from the house.

चित्त वल्गति मिथ्या एव दृष्टो ऽन्तो भवतो मया ।

citta* valgati mithyA_eva dRSTa:_anta:_bhavata: mayA |

अन्=आद्य्.अन्तयोः सु.तुच्छम् त्वम् वर्तमाने विनश्यसि ॥५।८०।१७॥

an=Adi.antayo: su.tuccham tvam vartamAne vinazyasi ||5|80|17||

citta – O / when my Affection is

valgati

mithyA_eva . tho falsely

dRSTa: anta: bhavata: mayA . +

an=Adi.antayo: . without beginning or end

su.tuccham

tvam vartamAne vinazyasi .

*Murty.17. O mind, you are pompously displaying yourself. Now I have discovered your nature. You are always nonexistent. You shall be annihilated even now, in the present.

*sv.17.19 O mind, why do you vainly get agitated through the five senses? Only he who thinks 'It is my mind' is deluded by you.

मुधा पञ्चभिर् आकारैः किम् अन्तः परिवल्गसि ।

mudhA paJcabhi:_AkArai: kim anta: pari.valgasi |

यस् त्वाम् स्वम् इति जानाति तस्य एव परिवल्गसि ॥५।८०।१८॥

ya:_tvAm svam iti jAnAti tasya_eva parivalgasi ||5|80|18||

mudhA

paJcabhi: AkArai: with five formations

kim anta: pari.valgasi you dance.around within +

ya: tvAm svam iti jAnAti one who knows you as his own self

tasya_eva pari.valgasi

*sv.17.19 O mind, why do you vainly get agitated through the five senses? Only he who thinks 'It is my mind' is deluded by you.

##valg . #valg cl. 1 u. (valgati, valgate वल्गति.ते, valgita वल्गित) to go, move, shake • leap, bounce, bound, go by leaps, gallop (fig. also) • dance, prance • swagger •• #abhivalg . abhi.valg . spring near or towards, boil up (water).

##valg . #valgaka m. . a jumper, dancer +

##valg . #valganam . bounding, jumping, galloping •• apArAvAra.vistAra.saMvit.salila.valganai: cid.eka.arNava eva. y3065.004.

तिष्ठ वा गच्छ वा चित्त न असि मे न च जीवसि ।

tiSTha vA gaccha vA citta* na_asi me na ca jIvasi |

प्रकृत्या असि मृतम् नित्यम् विचारात् सुमृतम् स्मृतम् ॥५।८०।२०॥

prakRtyA_asi mRtam nityam vicArAt su.mRtam smRtam ||5|80|20||

coming or going, Affection, you're not mine nor do you live

by nature, you are

mRtam nityam always dead;

vicArAt su.mRtam smRtam after Enquiry you are known.to.be dead!

*Murty.18.24 ... You may persist or depart. You are not living. You are, infact, not there. You are by nature dead. By inquiring into your nature one can realize that you are dead...

*vlm.20. Whether thou abidest in me or not it is of no matter to me; because I reckon thee as dead to me as thou art dead to reason. (As the mind is perverse to reason, so are reasonable men averse to it. The mind is all along used in the sense of the sentient mind, and not the superior intellectual faculty—chit,

which is distinct from chitta, synonymous with manas the mind.)

निस्तत्त्वम् त्वम् जडम् भ्रान्तम् शठम् नित्यमृत.आकृते ।

nistattvam tvam jaDam bhrAntam zaTham nityamRta.AkRte |

मूढ एव त्वया अज्ञेन बाध्यो न प्रविचारवान् ॥५।८०।२१॥

mUDha* eva tvayA_ajJena bAdhya:_na pra.vicAravAn ||5|80|21||

nis.tattvam tvam jaDam bhrAntam zaTham

nityamRta.AkRte

mUDhA_eva tvayA_ajJena bAdhya:_na pra.vicAravAn

*vlm.21. Thou art a dull unessential thing, erroneous and deceitful and always reckoned as dead, the ignorant alone are misled by thee and not the reasonable. (It is hard to determine what the attributes of the mind may mean. It is said to be dead, because it is kept in mortification and subjection). *vlm.22. It was so long through our ignorance, that we had been ignorant of thee; it is now by the light of reason, that we find thee as dead as darkness, under the light of a lamp. There is always an impervious darkness under the lighted lamp, (zer cheragh tarikist).

*sv.20.25 You do not exist, O mind. I do not care whether you stay or you go from me. You are unreal, inert, illusory. Only a fool is harassed by you, not a wise man. This understanding puts an end to the darkness of ignorance.

*Murty.18.24 .... You are not living. You are, infact, not there. You are by nature dead. By inquiring into your nature one can realize that you are dead. You have no principle of living...

वयम् अज्ञातवन्तस् त्वाम् मौर्ख्येण आशु मृतम् भवत् ।

vayam ajJAtavanta:_tvAm maurkhyeNa_Azu mRtam bhavat |

मृतम् अस्माकम् अद्य असि दीपानाम् तिमिरम् यथा ॥५।८०।२२॥

mRtam asmAkam adya_asi dIpAnAm timiram yathA ||5|80|22||

vayam ajJAtavantas when we were lacking Wisdom

tvAm maurkhyeNa_Azu you thru your folly

mRtam bhavat becoming

mRtam asmAkam dead for us

adya now

asi you are

dIpAnAm timiram yathA as the darkness of lamps

*vlm.22. It was so long through our ignorance, that we had been ignorant of thee; it is now by the light of reason, that we find thee as dead as darkness, under the light of a lamp. There is always an impervious darkness under the lighted lamp, (zer cheragh tarikist).

*Murty.18.24 ... You harass only the ignorant, not a thinking person. Due to our foolishness, we did not realize soon that you are dead. We have now realized that you are dead due to our awakening to light. Our darkness in dispelled. You could obstinately persist in the house of (my) body for a long time due to our lack of association with noble and wise people. With your departure, my house of body can welcome good quests like selfcontrol and dispassion.

शठेन भवता दीर्घ.कालम् देहगृहम् मम ।

zaThena bhavatA dIrgha.kAlam deha.gRham mama |

उपरुद्धन् अभूत् सर्वम् साधु.संसर्ग.वर्जितम् ॥५।८०।२३॥

uparuddhan abhUt sarvam sAdhu.saMsarga.varjitam ||5|80|23||

zaThena bhavatA – by grace of shaTha the Thief

dIrgha.kAlam . for a long time

deha.gRham mama . this body.house of mine

uparuddhan besieging

abhUt.was

sarva everything

sAdhu.saMsarga.varjitam bereft of good association

*vlm.23. Thou hast long taken possession of this mansion of my body, and prevented me, O wily mind, from associating with the good and wise.

*Murty.18.24 ... You could obstinately persist in the house of (my) body for a long time due to our lack of association with noble and wise people. With your departure, my house of body can welcome good quests like selfcontrol and dispassion.

##zath . #zaTh . to hurt • to laze • . zaTha. deceitful, malignant, wicked • #zaTha: . shaTha the Cheat (as citta) in fm5080 • cheater, a false lover, who looks one way and hits another • one of the four classes into which husbands are divided) • a, fool, blockhead. y2013.027

जडे प्रेत.सम.आकारे गते त्वयि मनःशठे ।

jaDe preta.sama.AkAre gate tvayi mana:zaThe |

सर्व.सज्जन.संसेव्यम् इदम् देहगृहम् मम ॥५।८०।२४॥

sarva.sat.jana.saMsevyam idam deha.gRham mama ||5|80|24||

jaDe when you're a stiff

preta.sama.AkAre gate having got to Ghost.formation

tvayi mana:zaThe when you are, cheater Mind,

sarva.sat.jana=saMsevyam then fit to serve all.good.people is

idam deha.gRham mama this body.house of mine

*vlm.24. Thou liest as dull as dead body at the door of this bodily mansion, against the entrance of my worshipped guests (of good virtues) to it.

पूर्वम् एव असि न आसीस् त्वम् सम्प्रत्य् एव शठम् जगत् ।

pUrvam eva_asi na_AsI:_tvam samprati_eva zaTham jagat |

न भविष्यसि च इदानीम् वेताल* किम् न लज्जसे ॥५।८०।२५॥

na bhaviSyasi ca_idAnIm vetAla* kim na lajjase ||5|80|25||

pUrvam eva asi na_AsI:.You.were._tvam samprati eva

zaTham jagat

na bhaviSyasi ca_idAnIm vetAla kim na lajjase

zaTha cheat

asi

*vlm.25. O the gigantic monster of the world! which has its existence in no time. Art thou not ashamed, O my mind, to assume to thyself this deceitful form the world, and appear before me in this hideous shape?

*Murty.25.32. O demon.like mind, you were never existing, neither in the past nor in the present and will never be in the future. You obstinately let the world persist. Are you not ashamed of such an action?...

सह तृष्णा.पिशाचीभिः सह कोप.आदि.गुह्यकैः ।

saha tRSNA.pizAcIbhi: saha kopa.Adi.guhyakai: |

निर्गच्छ, चित्त.वेताल, शरीर.सदनान् मम ॥५।८०।२६॥

nirgaccha, citta.vetAla, zarIra.sadanAt_mama ||5|80|26||

take your cannibal cravings

your hoarded hates

and

get out, Zombie.Affection, from my body.house

saha tRSNA.pizAcIbhi: saha kopa.Adi.guhyakai: | nirgaccha, citta.vetAla, zarIra.sadanAt_mama

*sv. ... your cravings and your emotions like anger.

*Murty. ... your friends, desire, anger and such emotions....

दिष्ट्या विवेक.मात्रेण निर्गतो देह.मन्दिरात् ।

diSTyA viveka.mAtreNa nirgata:_deha.mandirAt |

प्रमत्तश् चित्त.वेतालः कुवृकः कन्दराद् इव ॥५।८०।२७॥

pramatta:_citta.vetAla: kuvRka: kandarAt_iva ||5|80|27||

diSTyA . happily

viveka.mAtreNa . by means of measured Discernment

nir.gata: deha.mandirAt . away.gone from the body.tomb

pramatta: citta.vetAla:

ku.vRka: kandarAt iva .

kuvRka – big bad wolf?

*vlm.27. Seeing the advance of reason to the temple of the body, the demon of the mind flies from it, as the savage wolf leaves its den at the approach of the hunter.

*Murty.25.32 ... Fortunately, due to the mantric effect of 'viveka' (discrimination), thoughts, feelings and perceptions have left my house of body like a fox which leaves its cave residence. ...

अहो नु चित्रम् सु.महज्.जडेन क्षण.भङ्गिना ।

aho nu citram su.mahat.jaDena kSaNa.bhaGginA |

मनःशठेन सर्वे ऽयम् नीतो विवशताम् जनः ॥५।८०।२८॥

mana:zaThena sarve_ayam nIta:_vivazatAm jana: ||5|80|28||

aho nu citram su.mahat

jaDena kSaNa.bhaGginA

mana:zaThena sarve_ayam nIta:_vi.vazatAm jana: .

*vlm.28. O pity for these foolish folks! that are so subdued by this dull and deceitful mind, as the unwary people are spellbound by the magic wand.

*Murty.25.32 ..... Oh! What a surprise, this mind, which is arrogant and stupid has cast a spell on people! ...

कस् ते पराक्रमः किम् ते बलम् कस् ते समाश्रयः ।

ka:_te parAkrama: kim te balam ka:_te samAzraya: |

यदि वल्गसि माम् एकम् जनानाम् बाधसे मृतम् ॥५।८०।२९॥

yadi valgasi mAm ekam janAnAm bAdhase mRtam ||5|80|29||

ka:_te parAkrama:

kim te balam

ka:_te samAzraya:

yadi valgasi mAm ekam janAnAm bAdhase mRtam

*vlm.29. What is thy boast and might in subduing the ignorant rabble, exercise thy power upon me, that defy thy power to prevail over the unity of my belief.

*Murty.25.32 ..... What is your intrepidity and prowess? What is your strength? Who is your support? On whom do you depend? (Because of such support) you are perhaps harassing people to death with your leaps and gallops...

*VA. what is your strength? what is your power? what is you refuge? (it should be great) if you play trick on me and people, who are non.dual, yet you bind people to death?
*AS: What (really) is your victory, your force, your base; if you brag and

bother this one among people (me) who is already dead (by identifying
with the perishable body).
The AB commentary makes a different sense from the second line,
interpreting it as a challenge to overcome the soul; but I like this
interpretation better.

सर्वथा एव असि न मया दीन.चित्तक मार्यसे ।

sarvathA_eva_asi na mayA dIna.cittaka mAryase |

मृतम् इति अवबुद्धम् त्वम् अद्य केवलम्, अज्ञ हे ॥५।८०।३०॥

mRtam iti_avabuddham tvam adya kevalam, ajJa he ||5|80|30||

sarvathA eva asi in every.which way you are

na mayA not w me

dIna.cittake

mAryase

mRtam iti_avabuddham tvam adya kevalam ajJa he

adya na mAryase

.AB. he ... ||

*sv.30 O mind, I have slain you today because I have realised that you never did exist in truth.

*vlm.30. I need not try to defeat the power of my foolish mind, after I have already baffled its attempts against me, and laid it to dust.

*Murty.25.32 ... My miserable thinking made me feel that you are always existing. Now I know that you are dead.

*VA. O ignorant wretched mind, only you are everywhere, I did not kill you today, now you are awakened and know you were always completely dead.
*AS: O wretched mind, you won't be completely destroyed by me today (sarvathA

eva na mAryase), since I already know that you are (really) dead anyway!
This should be contrasted with verse 29.

एतावन्तम् अहम् कालम् त्वाम् ज्ञात्वा जीवता.आस्थिति ।

etAvantam aham kAlam tvAm jJAtvA jIvatA.Asthiti |

श्लिष्टः प्रभूत.सङ्गासु चिरम् संसृति.रात्रिषु ॥५।८०।३१॥

zliSTa: prabhUta.saGgAsu ciram saMsRti.rAtriSu ||5|80|31||

etAvantam aham kAlam

tvAm jJAtvA jIvadAsthiti

zliSTa: prabhUta.saGgAsu

ciram saMsRti.rAtriSu .

*vlm.31. I had erelong taken thee for a living thing, and passed many a livelong life, and day and night, with thy company in this dreary world.

*sv.31.37 For a very long time, this ghost of a mind generated countless evil notions like lust, anger, etc. Now that that ghost has been laid, I laugh at my own past foolishness.

*Murty.25.32 ..... I was absolutely ignorant. All these days I felt that you were alive and spent immumerable nights with you. Now that I know that you are not, I shall abide in the Self with delight.

AB. ... jIvadAsthiti jIvata iva ... ||

चित्तम् मृतिम् हि न अस्ति इदम् इति अद्य अधिगतम् मया ।

cittam mRtim hi na_asti_idam iti_adya_adhigatam mayA |

तेन त्वदाशाम् संत्यज्य तिष्ठामि आत्मनि केवलम् ॥५।८०।३२॥

tena tvadAzAm saMtyajya tiSThAmi_Atmani kevalam ||5|80|32||

cittam mRtim hi na_asti_idam

iti_adya.adhigatam mayA

tena tvadAzAm saMtyajya

tiSThAmi_Atmani kevalam

*vlm.32. I have now come to know the nullity of the mind, and that it is put to death by my power; I have hence given up my concern with it, and betaken to my reliance in the ever existent soul only.

दिष्ट्या चित्तम् मृतम् इति ज्ञातम् अद्य मया स्वयम् ।

diSTyA citta*m mRtam iti jJAtam adya mayA svayam |

न शठेन समम् न इयम् समग्रम् जीवितम् निजम् ॥५।८०।३३॥

na zaThena samam na_iyam samagram jIvitam nijam ||5|80|33||

diSTyA citta*m mRtam iti

jJAtam adya mayA svayam

na zaThena samam na_iyam

samagram jIvitam nijam

*vlm.33. It is by good luck, that the living liberated men come to know the demise of their minds; and cease to spend their lives under the illusion of its existence.

*Murty.33.39 . Now it is realised by me, by myself that 'mind is dead'. I should not spend my life purposelessly now. With the demon inside thrown out from the house of body, I must abide in myself at ease.

उत्सार्य देह.सदनान् मनःशठम् अहम् क्षणात् ।

utsArya deha.sadanAn_mana:zaTham aham kSaNAt |

अहम् स्वस्थः स्थितो ऽस्म्य् अन्तर् वेताल.परिवर्जितः ॥५।८०।३४॥

aham svastha: sthita:_asmi_antar vetAla.parivarjita: ||5|80|34||

utsArya deha.sadanAn

mana:zaTham aham kSaNAt

aham svastha: sthita: asmi_antar

vetAla.parivarjita:

*vlm.34. Having driven away the deceitful demon of the mind, from the mansion of my body; I am situated at rest without any troublesome thought or turbulent passion in me.

*Murty.33.39 .... With the demon inside thrown out from the house of body, I must abide in myself at ease.

चित्त.वेताल.लब्धेन चिरम् कालम् मया आत्मना ।

citta.vetAla.labdhena ciram kAlam mayA_AtmanA |

कृता विकारा विविधाः स्वयम् स्मृत्वा हसामि अहम् ॥५।८०।३५॥

kRtA* vikArA* vividhA: svayam smRtvA hasAmi_aham ||5|80|35||

citta.vetAla.labdhena caught by the Zombie chitta.Affection

ciram kAlam for a long time

mayA AtmanA by my Self

kRtA: vikArA: vividhA: are done various functions

svayam smRtvA recalling my ownself

hasAmi_aham I laugh

*vlm.35. I smile to think in myself the many follies, to which I was led for a long time under the influence of my demoniac mind.

*Murty.33.39 ..... I smile at all the ugly things and actions that I did while I was posessed by the demon of mind.

*Ott. #vikAra m. . (in सांख्य) a production or derivative from #prakRti प्रकृति (there are 7 विकारs, viz. बुद्धि #buddhi.Intellect, अहं.कार #ahamkAra."I"dentity, and the 5 तन्.मात्र tan.mAtras (which are #chitta). 7 vikAras = 1 manas.Mind +

चिरान् निपातितो दिष्ट्या विचार.असि.परार्दितः ।

cirAt_nipAtita:_diSTyA vicAra.asi.parArdita: |

हृद्.गेहाच् चित्त.वेतालस् ताल.उत्ताल.समुन्नतिः ॥५।८०।३६॥

hRt.gehAt_citta.vetAla:_tAla.uttAla.samunnati: ||5|80|36||

cirAt after long

nipAtita: diSTyA

vicAra.asi.parArdita:

hRt.gehAt from the heart.home (cf. "hearth")

citta.vetAla :

tAla.uttAla.samunnati:

*vlm.36. It is by my good fortune, that the gigantic demon of my mind, is at last vanquished by the sword of my reason, and driven out of the mansion of my body.

*Murty.33.39 .... Realizing this, I have cut asunder this connection with the sword of inquiry and pushed it out of the house of body. With the demon of mind slayed, I have attained the sacred state....

प्रशान्ते चित्त.वेताले पवित्राम् पदवीम् गते ।

prazAnte citta.vetAle pavitrAm padavIm gate |

दिष्ट्या शरीर.नगरे सुखम् तिष्ठामि केवलम् ॥५।८०।३७॥

diSTyA zarIra.nagare sukham tiSThAmi kevalam ||5|80|37||

prazAnte

citta.vetAle

pavitrAm padavIm gate

diSTyA zarIra.nagare

sukham tiSThAmi kevalam .

*vlm.37. It is by my good fortune also, that my heart is after all purified from its evil inclination, by the suppression of my demoniac mind; and that my soul now rests alone in peace, in the abode of my body.

*Murty.33.39 ..... With the demon of mind slayed, I have attained the sacred state. I am fortunately sitting at ease in the city of body. Mind is dead.

मृतम् मनो मृता चिन्ता मृतो ऽअहम्कार.राक्षसः ।

mRtam mana:_mRtA cintA mRta:_ahamkAra.rAkSasa: |

विचार.मन्त्रेण समः स्वस्थस् तिष्ठामि केवलम् ॥५।८०।३८॥

vicAra.mantreNa sama: svastha:_tiSThAmi kevalam ||5|80|38||

mRtam manas . dead is Mind

mRtA cintA . dead is Care

mRta: aham.kAra.rAkSasa: . dead the "I"dentity.monster +

vicAra.mantreNa . with the tool of Enquiry

sama:

svastha: tiSThAmi kevalam

*vlm.38. With the death of the mind, there is an end of my egoism and all my troublesome thoughts and cares; and the expulsion of the ogres of evil passions from my breast, by the breath or mantra of reason, has made it a place of rest for my soul.

*Murty.33.39 ... Mind is dead. Thinking and worry are gone. The rakshasa of ego is dead. All this due to the 'mantra' of inquiry.

*sv.38.39 O The mind is dead; all my worries and anxieties are dead; the demon known as ego.sense is dead, too: all this has been brought about through the mantra of enquiry. I am free and happy now. All my hopes and desires have gone.

किम् मनो मे मम आशा का को मे ऽहम्कारको_भवेत् ।

kim mana:_me mamAzA kA ko me_ahamkAraka:_bhavet |

दिष्ट्या व्यर्थम् कलत्रम् मे नष्टम् एतद् अशेषतः ॥५।८०।३९॥

diSTyA vyartha*m kalatram me naSTam etat_azeSata: ||5|80|39||

kim manas me mama_AzA kA

ka: me_aham.kArako bhavet who becomes my "I"dentification?

diSTyA vyartha*m kalatram me

naSTam etat_a.zeSata:

*vlm.39. What is this mind with its egoism and eager expectations to me, than a family of intractable inmates, of whom I have fortunately got rid by their wholesale deaths.

*Murty.33.39 .... I am now abiding at ease in a state of absolute equality. What is this mind for me? What is this desire of mine? Why am I becoming egoistic? Fortunately, I have realized that wife and such are enormously damaging.

AWAKENING SONG

एकस्मै कृत.कृत्याय नित्याय विमल.आत्मने ।

ekasmai kRta.kRtyAya nityAya vimala.Atmane |

निर्विकल्प.चिद्.आख्याय मह्यम् एव नमो नमः ॥५।८०।४०॥

nirvikalpa.cit.AkhyAya mahyam eva nama:_nama: ||5|80|40||

ekasmai

kRtakRtyAya

nityAya

vimala.Atmane . +

nirvikalpa.cidAkhyAya

mahyam eva nama:_nama: to me alone praise after praise!

*Murty.40.49 . Salutations to me who am fulfilled, eternal, pure and changeless consciousness. These is no grief in me; no delusion in me, no egoism. I am not anything else other than Self.

*sv.40 Salutations to my own self! There is no delusion, no sorrow, no I, no other!

*vlm.40. I hail that pure and ever prosperous soul which is selfsame with my inward soul, and identic with the immutable intellect; (and not with the changeful mind).

न शोको ऽस्ति न मोहो ऽस्ति न च एव अहम् अहम् स्वयम् ।

na zoka:_asti na moha:_asti na ca_eva_aham aham svayam |

न.च न अहम् न.च अन्यो ऽहम् मह्यम् एव नमो नमः ॥५।८०।४१॥

na.ca na_aham na.ca_anya:_aham mahyam eva nama:_nama: ||5|80|41||

no grief is

no delusion is

nor is there even I

I myself nor no.I

nor another

of me alone praise after praise

na zoka:_asti

na moha:_asti

na ca_eva_aham

aham svayam |

na ca_eva_ahamaham

svayam |

na.ca na_aham

na.ca_anya:_aham

mahyam eva nama:_nama: .

*vlm.41. I hail that ego in me, which is yet not myself nor I nor any other person, nor is it subject to sorrow or error.

*sv.41.44 I am not the self, nor am I someone else, I am the all in all: salutations to my own self!

न मम आशा न कर्माणि न संसारः न कर्तृता ।

na mama_AzA na karmANi na saMsAra: na kartRtA |

न भोक्तृता न देहः मे मह्यम् एव नमो नमः ॥५।८०।४२॥

na bhoktRtA na deha: me mahyam eva nama:_nama: ||5|80|42||

na mama_AzA

na karmANi . no karmas .

na saMsAra: . no *saMsAra .

na kartRtA – no state of Doer +

na bhoktRtA . no state of Enjoyer .

na deha: me – no body for me.

mahyam eva nama:_nama: . to me alone praise after praise!

*vlm.42. I hail that ego in me, which has no action nor agency, nor any desire nor worldly affair of its own. It has no body nor does it eat or sleep (but it is as itself).

न अहम् आत्मा न वा को अन्यो न अहम् अस्मि न चेतरः ।

na_aham AtmA na vA ka:_anyo_na_aham asmi na cetara: |

सर्वम् एवाहम् एतस्मै मह्यम् एव नमो नमः ॥५।८०।४३॥

sarvam eva_aham etasmai mahyam eva nama:_nama: ||5|80|43||

na_aham AtmA . I am not a self

na vA ka: anya: . nor anyone else

na_aham asmi . not I am I

na cetara: . not otherwise

sarvam eva_aham . the All Only am I

etasmai mahyam eva nama:_nama: . to this me alone praise after praise!

*vlm.43. This ego is not myself nor any other, and there is nothing as I or anybody else. The ego is all in all, and I bow down to that being. (There is no direct evidence as what the ego is, but is pointed by mere indirect and negative evidences as what it is not).

*Murty.40.49 ...Salutations to such I. I am equal. I am immanent in all. I am subtle. I shine all the world. I have attained that state. Salutations to such I. I am not this world with all its rivers, hills and such....

*Murty.40.49 .... To such I, my salutations. I am not, I am not even Self, not any other, I am all and primordial one. I am the creator. I am consciousness. I am the worlds. There is no differentiation in me. Salutations to such I. I am changeless. I am eternal. I have no parts. I am in all. I am all times. To such I salutations.

*jd. . na aham AtmA . I am not a self na vA ka: anya: . nor whatever else na_aham asmi . not I am I na cetara: . not otherwise sarvam eva aham . the All Only am I etasmai mahyam eva nama:_nama: . to this me alone praise after praise! .

अहम्.आदिर् अहम् धाता चिद् अहम् भुवनानि अहम् ।

aham.Adi:_aham dhAtA cit_aham bhuvanAni_aham |

मम नास्ति व्यवच्छेदो मह्यम् एव नमो नमः ॥५।८०।४४॥

mama na_asti vyavaccheda:_mahyam eva nama:_nama: ||5|80|44||

aham Adi:

aham dhAtA

cit_aham

bhuvanAni_aham . +

mama na_asti vyavaccheda:

mahyam eva nama:_nama: . to me alone praise after praise!

*vlm.44. The ego is the first cause and support of all, it is the intellect and the soul of all worlds. It is the whole without parts; I therefore bow down to that ego.

*Murty.40.49 .... Even so I am this world with all the plenitude of matter and objects. Salutation to such I. With thinking departed, radiant with equality, being infinite even after the manifested universe I am beyond qualities, I am that Lord, who never is ephemeral. Salutations to such I.

निर्विकाराय नित्याय निरंशाय महात्मने ।

nirvikArAya nityAya niraMzAya mahAtmane |

सर्वस्मै सर्व.कालाय मह्यम् एव नमो नमः ॥५।८०।४५॥

sarvasmai sarva.kAlAya mahyam eva nama:_nama: ||5|80|45||

nirvikArAya To the invariable

nityAya eternal

niraMzAya partless

mahAtmane Great Self

sarvasmai to the All

sarva.kAlAya (of) all times

mahyam eva nama:_nama: to me alone praise after praise

*vlm.45. I prostrate to the self.same Ego of all, which is eternal and immutable, which is the sole immense soul and without its parts. It is all, in all and abides at all times.

*Murty.40.49..... Salutations to such I. I am changeless. I am eternal. I have no parts. I am in all. I am all times. To such I salutations...

नीरूपाय निराख्याय प्रकाशाय महात्मने ।

nIrUpAya nirAkhyAya prakAzAya mahAtmane |

स्वयम् आत्मा एक.संस्थाय मह्यम् एव नमो नमः ॥५।८०।४६॥

svayam AtmA_eka.saMsthAya mahyam eva nama:_nama: ||5|80|46||

nIrUpAya nirAkhyAya

prakAzAya mahAtmane . +

svayam AtmA_eka.saMsthAya

mahyam eva nama:_nama: .

mahyam eva nama:_nama: to me alone praise after praise

*vlm.46. It is without any form or designation, and is manifest as the immense spirit. It abides in itself, and I bow down to that ego.

*Murty.40.49 ... I am consciousness. I am the worlds. There is no differentiation in me. Salutations to such I. I am changeless. I am eternal. I have no parts. I am in all. I am all times. To such I salutations. I have no form, no name. I am self.luminous...

समाम् सर्व.गताम् सूक्ष्माम् जगद्.एक.प्रकाशिनीम् ।

samAm sarva.gatAm sUkSmAm jagat.eka.prakAzinIm |

सत्ताम् उपगतो ऽस्म्य् अन्तर् मह्यम् एव नमो नमः ॥५।८०।४७॥

sattAm upagata:_asmi_antar mahyam eva nama:_nama: ||5|80|47||

samAm sarva.gatAm sUkSmAm

jagat.eka.prakAzinIm . +

sattAm upagata: asmi_antar

mahyam eva nama:_nama: .

mahyam eva nama:_nama: to me alone praise after praise!

*vlm.47. It is the same in all things in its too minute form, and is the manifester of the universe. It is the essence of my existence and abiding in me, in which state I bow down to it.

*Murty.40.49 ... There is no differentiation in me. Salutations to such I. I am changeless. I am eternal. I have no parts. I am in all. I am all times. To such I salutations. I have no form, no name. I am self.luminous. I abide as Self. Salutations to such I. I am equal. I am immanent in all. I am subtle. I shine all the world. I have attained that state. Salutations to such I....

स.अद्र्य्.अब्ध्य्.उर्वी नदी सा इयम् न अहम् एव अहम् एव वा ।

sa.adri.abdhi_urvI nadI sA_iyam na_aham eva_aham eva vA |

जगत् सर्वम् पदार्थ.आढ्यम् मह्यम् एव नमो नमः ॥५।८०।४८॥

jagat sarvam padArtha.ADhyam mahyam eva nama:_nama: ||5|80|48||

sAndhi.abdhi_urvI nadI sA_iyam

na.aham eva I am not

aham eva vA or else I am

jagat sarvam padArtha.ADhyam the whole world pregnant with things

mahyam eva nama:_nama: so let there be praise after praise of me alone

*vlm.48. It is the earth and ocean with all their hills and rivers, which are not the ego, nor they are the ego itself. I bow to the selfsame ego which comprises the world with all its contents.

*Murty.40.49 .... I am not this world with all its rivers, hills and such. Even so I am this world with all the plenitude of matter and objects. Salutation to such I...

*sv.47.49 That which is omnipresent equally in all, to that subtle indwelling omnipresence, that self, salutations!

व्यपगत.मननम् समाभिरामम्

vyapagata.mananam samAbhirAmam

प्रकटित.विश्वम् अप्य् अनन्तम् ।

prakaTita.vizvam api_anantam |

स्वयम् अजम् अजरम् गुणाद् अतीतम्

svayam ajam ajaram guNAt_atItam

वपुर् अहम् अच्युतम् ईश्वरम् नमामि ॥५।८०।४९॥

vapu:_aham acyutam Izvaram namAmi ||5|80|49||

vyapagata.gone.away/disappeared.manana.thott/mentation.m

samAbhirAma.most.agreeable/pleasing.m

prakaTita.proclaimed/evident.vizva.universe.m api.tho/even ananta.boundless/endless.m

svayam.oneself/Urself aja.unborn.m ajara.undecaying.m from/thru guNa.quality/virtue.At atIta.gone.beyond.m

vapus.wondrous\body aham.I acyuta.unshaken/firm/imperishable.m Izvara.Lord/master.m namAmi.xx

*vlm.49. I bow to that undecaying and indestructible Lord which is beyond thought, and is ever charming and ever the same. Who manifests the endless universe with all its worlds and many more yet invisible and unformed bodies. He is unborn and undecaying, and his body is beyond all attributes and dimensions.

*sv.47.49 That which is omnipresent equally in all, to that subtle indwelling omnipresence, that self, salutations!

oॐm

fm5081 2.je04 The Death of Chitta .z19

https://www.dropbox.com/s/d6wtvj19d29t3x5/fm5081%202.je04%20The%20Death%20of%20chitta%20.z19.docx?dl=0

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FM.5.81.THE DEATH OF CHITTA

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DN5080

इदम् अन्तः कलयतो भोगान् प्रति विवेकिनः ।

idam anta: kalayata:_bhogAn prati vivekina: |

पुरःस्थितान् अपि सदा स्पृहा एव अङ्ग न जायते ॥५।८०।१॥

pura:sthitAn api sadA spRhA_eva_aGga na jAyate ||5|80|1||

चक्षुर् आलोकनाय एव जीवस् तु सुख-दुःखयोः ।

cakSu:_AlokanAya eva jIva:_tu sukha-du:khayo: |

भाराय एव बलीवर्दो भोक्ता द्रवस्य नायकः ॥५।८०।२॥

bhArAya_eva balIvardo bhoktA dravasya nAyaka: ||5|80|2||

नयने रूप-निर्मग्ने क्षोभः क इव देहिनः ।

nayane rUpa-nirmagne kSobha: ka:_iva dehina: |

गर्दभे पल्वले मग्ने का एव सेनापतेः क्षतिः ॥५।८०।३॥

gardabhe palvale magne kA_eva senA.pate: kSati: ||5|80|3||

रूप-कर्दमम् एतन् मा नयनास्व् आदय अधम ।

rUpa-kardamam etat_mA_nayanAsu_Adaya,_adhama |

नश्यत्य् एतन् निमेषेण भवन्तम् अपि हिंसति ॥५।८०।४॥

nazyati_etat_nimeSeNa bhavantam api hiMsati ||5|80|4||

येनैव संख्या क्रियते येनैव अस्वा अनुगम्यते ।

yena_eva saMkhyA kriyate yena_eva_asvA_anugamyate |

तदीयैः कर्मभिः क्षिप्रम् प्रज्ञः क्रूरो निबध्यते ॥५।८०।५॥

tadIyai: karmabhi: kSipram prajJa: krUra: nibadhyate ||5|80|5||

उत्पन्न-ध्वंसि च आपात-मात्र-हृद्यम् असन्मयम् ।

utpanna-dhvaMsi ca_ApAta-mAtra-hRdyam asat.mayam |

रूपम् आश्रय मा, नेत्र, विनाशाय अविनाशिने ॥५।८०।६॥

rUpam Azraya mA, netra, vinAzAya_avinAzine ||5|80|6||

साक्षिवत् त्वम् स्थितम्, नेत्र, रूपम् आत्मनि तिष्ठति ।

sAkSivat tvam sthitam, netra, rUpam Atmani tiSThati |

आलोकम् काल.वशतस् त्वम् एकम् किम् प्रतप्यसे ॥५।८०।७॥

Alokam kAla.vaza-ta:_tvam ekam kim pra.tapyase ||5|80|7||

सलिल.स्पन्दवद्_दृष्टिः पिच्छिका इव अम्बर-उत्थिता ।

salila.spandavat_dRSTi: picchikA_iva_ambara-utthitA |

सुजाति-बन्धा स्फुरति तव, चित्त, किम् आगतम् ॥५।८०।८॥

sujAti-bandhA sphurati tava, citta, kim Agatam ||5|80|8||

कल्पाम्भसि इव शफरी चित्ते स्फुरण-धर्मिणी ।

kalpa.ambhasi_iva zapharI citte sphuraNa-dharmiNI |

स्वयम् स्फुरत्य् अहम्कारस् त्वम् अयम् प्रोत्थितः कुतः ॥५।८०।९॥

svayam sphurati_ahamkAra:_tvam ayam protthita: kuta: ||5|80|9||

आलोक-रूपयोर्_नित्यम् जडयोः स्फुरतोर्_मिथः ।

Aloka-rUpayo:_nityam jaDayo: sphurato:_mitha: |

आधाराधेययोश् चित्तम् व्यर्थम् आकुलता तव ॥५।८०।१०॥

AdhArAdheyayo:_cittam vyartham AkulatA tava ||5|80|10||

रूप.आलोक-मनस्काराः परस्परम् असङ्गिनः ।

rUpa.Aloka-manaskArA: parasparam asaGgina: |

सम्पन्ना इव लक्ष्यन्ते वदनादर्श-बिम्बवत् ॥५।८०।११॥

sampannA* iva lakSyante vadanAdarza-bimbavat ||5|80|11||

अज्ञान-जन्तुना ह्य् एते श्लिष्टा जाता निरन्तराः ।

ajJAna-jantunA hi_ete zliSTA* jAtA* nirantarA: |

अज्ञाने ज्ञान-गिलिते पृथक् तिष्ठन्त्य् असन्मयाः ॥५।८०।१२॥

ajJAne jJAna-gilite pRthak tiSThanti_a.san-mayA: ||5|80|12||

मनःकल्पनया हि एते सु.सम्बद्धाः परस्परम् ।

mana:kalpanayA hi_ete su.sambaddhA: parasparam |

रूप.आलोक-मनस्कारा दारुणी जतुना यथा ॥५।८०।१३॥

rUpa.Aloka-manaskArA dAruNI jatunA yathA ||5|80|13||

स्व.मनोमननम् तन्तुर् मनोभ्यासेन यत्नतः ।

sva.mana:mananam tantu:_mana:-abhyAsena yatna.ta: |

विचाराच् चेदम् आयाति छिन्ना एव अज्ञान-भावना ॥५।८०।१४॥

vicArAt_ca_idam AyAti chinnA_eva_ajJAna-bhAvanA ||5|80|14||

अज्ञान-संक्षयात् क्षीणे मनसि इमे पुनर् मिथः ।

ajJAna-saMkSayAt kSINe manasi_ime punar mitha: |

रूप-आलोक-मनस्काराः संघट्टन्ते न केचन ॥५।८०।१५॥

rUpa-Aloka-manaskArA: saMghaTTante na kecana ||5|80|15||

सर्वेषाम् चित्तम् एव अन्तर् इन्द्रियाणाम् प्रबोधकम् ।

sarveSAm cittam eva_antar_indriyANAm prabodhakam |

तदेव तस्माद् उच्छेद्यम् पिशाच इव मन्दिरात् ॥५।८०।१६॥

tadeva tasmAt_ucchedyam pizAca* iva mandirAt ||5|80|16||

चित्त वल्गति मिथ्या एव दृष्टो ऽन्तो भवतो मया ।

citta* valgati mithyA_eva dRSTa:_anta:_bhavata: mayA |

अन्=आद्य्.अन्तयोः सु.तुच्छम् त्वम् वर्तमाने विनश्यसि ॥५।८०।१७॥

an=Adi-antayo: su.tuccham tvam vartamAne vinazyasi ||5|80|17||

मुधा पञ्चभिर् आकारैः किम् अन्तः परिवल्गसि ।

mudhA paJcabhi:_AkArai: kim anta: pari.valgasi |

यस् त्वाम् स्वम् इति जानाति तस्य एव परिवल्गसि ॥५।८०।१८॥

ya:_tvAm svam iti jAnAti tasya_eva parivalgasi ||5|80|18||

त्वद्.वल्गनम् मे कुमनो न मनाग् अपि तुष्टये ।

tvat.valganam me ku.mana:_na manAk_api tuSTaye |

माया मनःस्पन्द इव व्यर्थम् वृत्तिषु दह्यसे ॥५।८०।१९॥

mAyA mana:spanda* iva vyartham vRttiSu dahyase ||5|80|19||

तिष्ठ वा गच्छ वा चित्त न असि मे न च जीवसि ।

tiSTha vA gaccha vA citta* na_asi me na ca jIvasi |

प्रकृत्या असि मृतम् नित्यम् विचारात् सुमृतम् स्मृतम् ॥५।८०।२०॥

prakRtyA_asi mRtam nityam vicArAt su.mRtam smRtam ||5|80|20||

निस्तत्त्वम् त्वम् जडम् भ्रान्तम् शठम् नित्यमृत-आकृते ।

nistattvam tvam jaDam bhrAntam zaTham nityamRta-AkRte |

मूढ एव त्वया अज्ञेन बाध्यो न प्रविचारवान् ॥५।८०।२१॥

mUDha* eva tvayA_ajJena bAdhya:_na pra.vicAravAn ||5|80|21||

वयम् अज्ञातवन्तस् त्वाम् मौर्ख्येण आशु मृतम् भवत् ।

vayam ajJAtavanta:_tvAm maurkhyeNa_Azu mRtam bhavat |

मृतम् अस्माकम् अद्य असि दीपानाम् तिमिरम् यथा ॥५।८०।२२॥

mRtam asmAkam adya_asi dIpAnAm timiram yathA ||5|80|22||

शठेन भवता दीर्घ-कालम् देहगृहम् मम ।

zaThena bhavatA dIrgha-kAlam deha.gRham mama |

उपरुद्धन् अभूत् सर्वम् साधु-संसर्ग-वर्जितम् ॥५।८०।२३॥

uparuddhan abhUt sarvam sAdhu-saMsarga-varjitam ||5|80|23||

जडे प्रेत-सम-आकारे गते त्वयि मनःशठे ।

jaDe preta-sama-AkAre gate tvayi mana:zaThe |

सर्व-सज्जन-संसेव्यम् इदम् देहगृहम् मम ॥५।८०।२४॥

sarva-sat.jana-saMsevyam idam deha.gRham mama ||5|80|24||

पूर्वम् एव असि न आसीस् त्वम् सम्प्रत्य् एव शठम् जगत् ।

pUrvam eva_asi na_AsI:_tvam samprati_eva zaTham jagat |

न भविष्यसि च इदानीम् वेताल* किम् न लज्जसे ॥५।८०।२५॥

na bhaviSyasi ca_idAnIm vetAla* kim na lajjase ||5|80|25||

सह तृष्णा-पिशाचीभिः सह कोप.आदि-गुह्यकैः ।

saha tRSNA-pizAcIbhi: saha kopa.Adi-guhyakai: |

निर्गच्छ, चित्त-वेताल, शरीर-सदनान् मम ॥५।८०।२६॥

nirgaccha, citta-vetAla, zarIra-sadanAt_mama ||5|80|26||

दिष्ट्या विवेक-मात्रेण निर्गतो देह-मन्दिरात् ।

diSTyA viveka-mAtreNa nirgata:_deha-mandirAt |

प्रमत्तश् चित्त-वेतालः कुवृकः कन्दराद् इव ॥५।८०।२७॥

pramatta:_citta-vetAla: kuvRka: kandarAt_iva ||5|80|27||

अहो नु चित्रम् सु-महज्-जडेन क्षण-भङ्गिना ।

aho nu citram su-mahat-jaDena kSaNa-bhaGginA |

मनःशठेन सर्वे ऽयम् नीतो विवशताम् जनः ॥५।८०।२८॥

mana:zaThena sarve_ayam nIta:_vivazatAm jana: ||5|80|28||

कस् ते पराक्रमः किम् ते बलम् कस् ते समाश्रयः ।

ka:_te parAkrama: kim te balam ka:_te samAzraya: |

यदि वल्गसि माम् एकम् जनानाम् बाधसे मृतम् ॥५।८०।२९॥

yadi valgasi mAm ekam janAnAm bAdhase mRtam ||5|80|29||

सर्वथा एव असि न मया दीन-चित्तक मार्यसे ।

sarvathA_eva_asi na mayA dIna-cittaka mAryase |

मृतम् इति अवबुद्धम् त्वम् अद्य केवलम्, अज्ञ हे ॥५।८०।३०॥

mRtam iti_avabuddham tvam adya kevalam, ajJa he ||5|80|30||

एतावन्तम् अहम् कालम् त्वाम् ज्ञात्वा जीवता-आस्थिति ।

etAvantam aham kAlam tvAm jJAtvA jIvatA-Asthiti |

श्लिष्टः प्रभूत-सङ्गासु चिरम् संसृति-रात्रिषु ॥५।८०।३१॥

zliSTa: prabhUta-saGgAsu ciram saMsRti-rAtriSu ||5|80|31||

चित्तम् मृतिम् हि न अस्ति इदम् इति अद्य अधिगतम् मया ।

cittam mRtim hi na_asti_idam iti_adya_adhigatam mayA |

तेन त्वदाशाम् संत्यज्य तिष्ठामि आत्मनि केवलम् ॥५।८०।३२॥

tena tvadAzAm saMtyajya tiSThAmi_Atmani kevalam ||5|80|32||

दिष्ट्या चित्तम् मृतम् इति ज्ञातम् अद्य मया स्वयम् ।

diSTyA cittam mRtam iti jJAtam adya mayA svayam |

न शठेन समम् न इयम् समग्रम् जीवितम् निजम् ॥५।८०।३३॥

na zaThena samam na_iyam samagram jIvitam nijam ||5|80|33||

उत्सार्य देह-सदनान् मनःशठम् अहम् क्षणात् ।

utsArya deha-sadanAn_mana:zaTham aham kSaNAt |

अहम् स्वस्थः स्थितो ऽस्म्य् अन्तर् वेताल-परिवर्जितः ॥५।८०।३४॥

aham svastha: sthita:_asmi_antar vetAla-parivarjita: ||5|80|34||

चित्त-वेताल-लब्धेन चिरम् कालम् मया आत्मना ।

citta-vetAla-labdhena ciram kAlam mayA_AtmanA |

कृता विकारा विविधाः स्वयम् स्मृत्वा हसामि अहम् ॥५।८०।३५॥

kRtA* vikArA* vividhA: svayam smRtvA hasAmi_aham ||5|80|35||

चिरान् निपातितो दिष्ट्या विचार.असि-परार्दितः ।

cirAt_nipAtita:_diSTyA vicAra-asi-parArdita: |

हृद्-गेहाच् चित्त-वेतालस् ताल-उत्ताल-समुन्नतिः ॥५।८०।३६॥

hRt-gehAt_citta-vetAla:_tAla-uttAla-samunnati: ||5|80|36||

प्रशान्ते चित्त-वेताले पवित्राम् पदवीम् गते ।

prazAnte citta-vetAle pavitrAm padavIm gate |

दिष्ट्या शरीर-नगरे सुखम् तिष्ठामि केवलम् ॥५।८०।३७॥

diSTyA zarIra-nagare sukham tiSThAmi kevalam ||5|80|37||

मृतम् मनो मृता चिन्ता मृतो ऽअहम्कार-राक्षसः ।

mRtam mana:_mRtA cintA mRta:_ahamkAra-rAkSasa: |

विचार-मन्त्रेण समः स्वस्थस् तिष्ठामि केवलम् ॥५।८०।३८॥

vicAra-mantreNa sama: svastha:_tiSThAmi kevalam ||5|80|38||

किम् मनो मे मम आशा का को मे ऽहम्कारको_भवेत् ।

kim mana:_me mamAzA kA ko me_ahamkAraka:_bhavet |

दिष्ट्या व्यर्थम् कलत्रम् मे नष्टम् एतद् अशेषतः ॥५।८०।३९॥

diSTyA vyartham kalatram me naSTam etat_azeSata: ||5|80|39||

AWAKENING SONG

एकस्मै कृत-कृत्याय नित्याय विमल-आत्मने ।

ekasmai kRta-kRtyAya nityAya vimala-Atmane |

निर्विकल्प-चिद्-आख्याय मह्यम् एव नमो नमः ॥५।८०।४०॥

nirvikalpa-cit-AkhyAya mahyam eva nama:_nama: ||5|80|40||

न शोको ऽस्ति न मोहो ऽस्ति न च एव अहम् अहम् स्वयम् ।

na zoka:_asti na moha:_asti na ca_eva_aham aham svayam |

न.च न अहम् न.च अन्यो ऽहम् मह्यम् एव नमो नमः ॥५।८०।४१॥

na.ca na_aham na.ca_anya:_aham mahyam eva nama:_nama: ||5|80|41||

न मम आशा न कर्माणि न संसारः न कर्तृता ।

na mama_AzA na karmANi na saMsAra: na kartRtA |

न भोक्तृता न देहः मे मह्यम् एव नमो नमः ॥५।८०।४२॥

na bhoktRtA na deha: me mahyam eva nama:_nama: ||5|80|42||

न अहम् आत्मा न वा को अन्यो न अहम् अस्मि न चेतरः ।

na_aham AtmA na vA ka:_anyo_na_aham asmi na cetara: |

सर्वम् एवाहम् एतस्मै मह्यम् एव नमो नमः ॥५।८०।४३॥

sarvam eva_aham etasmai mahyam eva nama:_nama: ||5|80|43||

अहम्-आदिर् अहम् धाता चिद् अहम् भुवनानि अहम् ।

aham-Adi:_aham dhAtA cit_aham bhuvanAni_aham |

मम नास्ति व्यवच्छेदो मह्यम् एव नमो नमः ॥५।८०।४४॥

mama na_asti vyavaccheda:_mahyam eva nama:_nama: ||5|80|44||

निर्विकाराय नित्याय निरंशाय महात्मने ।

nirvikArAya nityAya niraMzAya mahAtmane |

सर्वस्मै सर्व.कालाय मह्यम् एव नमो नमः ॥५।८०।४५॥

sarvasmai sarva.kAlAya mahyam eva nama:_nama: ||5|80|45||

नीरूपाय निराख्याय प्रकाशाय महात्मने ।

nIrUpAya nirAkhyAya prakAzAya mahAtmane |

स्वयम् आत्मा एक-संस्थाय मह्यम् एव नमो नमः ॥५।८०।४६॥

svayam AtmA_eka-saMsthAya mahyam eva nama:_nama: ||5|80|46||

समाम् सर्व.गताम् सूक्ष्माम् जगद्-एक-प्रकाशिनीम् ।

samAm sarva.gatAm sUkSmAm jagat-eka-prakAzinIm |

सत्ताम् उपगतो ऽस्म्य् अन्तर् मह्यम् एव नमो नमः ॥५।८०।४७॥

sattAm upagata:_asmi_antar mahyam eva nama:_nama: ||5|80|47||

स-अद्र्य्-अब्ध्य्-उर्वी नदी सा इयम् न अहम् एव अहम् एव वा ।

sa-adri-abdhi_urvI nadI sA_iyam na_aham eva_aham eva vA |

जगत् सर्वम् पदार्थ-आढ्यम् मह्यम् एव नमो नमः ॥५।८०।४८॥

jagat sarvam padArtha-ADhyam mahyam eva nama:_nama: ||5|80|48||

व्यपगत-मननम् समाभिरामम्

vyapagata-mananam samAbhirAmam

प्रकटित-विश्वम् अप्य् अनन्तम् ।

prakaTita-vizvam api_anantam |

स्वयम् अजम् अजरम् गुणाद् अतीतम्

svayam ajam ajaram guNAt_atItam

वपुर् अहम् अच्युतम् ईश्वरम् नमामि ॥५।८०।४९॥

vapu:_aham acyutam Izvaram namAmi ||5|80|49||

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
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

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

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Jiva Das

unread,

Jul 9, 2021, 3:20:49 PM7/9/21

to yoga vasishtha

FM5080 2.jn02-03 The Connexion of Percept and Perception .z49

https://www.dropbox.com/s/wl5y353wd9x1uvg/fm5080%202.jn02-03%20The%20Connexion%20of%20Percept%20and%20Perception%20.z49.docx?dl=0

*o*ॐ*m*

FM.5.80

*The Connexion of Percept & Perception*

*VASISHTHA THE PLENTIFUL declared–*

इदम् अन्तः कलयतो भोगान् प्रति विवेकिनः ।

idam anta: kalayata:_bhoga.an prati viveki.na: |

पुरःस्थितान् अपि सदा स्पृहा एव अङ्ग न जायते ॥५।८०।१॥

pura:sthitAn api sadA spRhA_eva_aGga na jAyate ||5|80|1||

.

idam*.this.here* anta: kalayat.a: bho*ga.an *prati viveki*.na: *puras.
*before/in.front.of*.sthita*.**situate/set*.an api.*even/tho* sadA.*always*/
*ever.* spRhA.*longing* eva.*very/only *aGga*.body/limb\**indeed *na.*no/t*
jAyate.*is.born* *– does not arise*

*. *

*VLMitra. I will now describe to you that pensive *excogitation*, which
keeps *the reasoning mind,* *from attending to objects placed in its
presence.*

~?? O Rama, if one makes the inquiry (I am going to suggest), people with
discrimination will never be attracted to pleasures even when they come
before them.

*SwamiV. One who engages himself in enquiry is not tempted by distractions.

चक्षुर् आलोकनाय एव जीवस् तु सुख.दुःखयोः ।

cakSu:_AlokanAya eva jIva:_tu sukha.du:khayo: |

भाराय एव बलीवर्दो भोक्ता द्रवस्य नायकः ॥५।८०।२॥

bhArAya_eva balIvardo bhoktA dravasya nAyaka: ||5|80|2||

.

cakSu: Alokana.aya eva.*very/only* *Sight is only for seeing,* *Living.Jîva*:
tu.*tho* *but the Living jIva* sukha*.pleasant/good.space
<http://good.space>*.du:kha*.unpleasant/bad.space <http://bad.space>*.yo:
bhAra.aya eva.*very/only* *is for the bearing of pleasure and sorrow*
balIvarda.*bull.*: ~bhoktA.*enjoyer* drava*.*sya ~nAyaka*.chief.*:

.

*VLMitra.2. The eyes are for seeing only, and the living soul is for

bearing the burthen of pain and pleasure alone; they are like the eyes and
bodies of a beast, or like bull of burden, which sees and carries a load of
food, without being able to taste it.

*jd. Cf. the Mosaic law, "Thou shalt not muzzle the ox while he treadeth
out the grain," where an ox separates the thin chaff wrapping from the
seed.

~?? Bullocks bear the burden. But the owner gets the fruits of the labour.
Eyes see. But a Jiva suffers sorrows and joys.

##balivarda #barIvarda.: a bull. #*go*balIvarda*nyAyena *गोबलीवर्दन्यायेन

instr. ind. after the manner of "a bull of cattle" , an expression to
denote when a pleonasm (redundancy) is allowed. Na1g. on Pat. Introd. Mn. viii
, 28 Sch.

नयने रूप.निर्मग्ने क्षोभः क इव देहिनः ।

nayana.i rUpa.nirmagna.i kSobha: ka:_iva dehina: |

गर्दभे पल्वले मग्ने का.एव सेनापतेः क्षतिः ॥५।८०।३॥

gardabha.i palvale magna.i kA_eva senA.pate: kSati: ||5|80|3||

.

nayana.i rUpa.*form*.nirmagna.i –* when the eye is immersed in form *kSobha:
kas*.who?which* iva*.like/as.if* dehin.a: *what trouble for the
body.tenant? *gardabha.i palvala.*pond/pool*.i magna.*drowned/immersed*.i –*
when a donkey drowns in a pond *kA.*who?what* eva.*very/only* senApati.e:
kSati: *what does the General of The Army care? *

*? *

*Murty.3. When eyes get enchanted by form, why should the Self be troubled?
If a donkey drowns itself in a pond? Why should the commander be worried?

*VLMitra.3. The eyes being confined to the visible phenomena, can do no

harm to the soul residing in the body; as an ass fallen into a pit, is but
a slight loss to its owner.

*** na*yana.i *rUpa.nirma*gna.i **– when the eye is immersed in form *kSobha:
ka: iva dehina: *what trouble for the body.tenant? *garda*bha.i
*palvale ma*gna.i
**– when a donkey drowns in a pond *kA_eva senA.pate: kSati: *what does the
General of The Army care? *

रूप.कर्दमम् एतन् मा नयनास्व् आदय अधम ।

rUpa.kardamam etat_mA_nayanAsu_Adaya,_adhama |

नश्यत्य् एतन् निमेषेण भवन्तम् अपि हिंसति ॥५।८०।४॥

nazyati_etat_nimeSa.iNa bhavantam api hiMsati ||5|80|4||

.

*hey *rUpa.*form.*kardama*m etat*.this.here* *dont!*
nayana.Adaya.adhama mA*.dont!
hey* nayana*, AsvAdaya.*taste!* adhama* [AS] nazyat*.i
etat*.this.here* nimeSa*iNa

*in a moment it is destroyed* bhavant*am *in its becoming *api.*even/tho*
hIms<.ati

*. *

*VLMitra.4. Do not O base man, regale thy eyes, with the dirty stuff of the

sight of visibles; which perish of themselves in the twinkling of an eye,
and put thee to peril also (by the diseases and difficulties which they
load upon thee).

*Murty.4. O foolish eye, do not delight in the mire of form. It will ruin
itself soon and will destroy you too. Wise people restrain quickly cruel
people with actions driven by discrimination. O eye, Form is prone to
destruction. It is unreal and tentatively charming. You will get destroyed
if you take refuge in it. You look at form like a witness. Why do get
troubled by uniting with something that is under the control of time?

*AS: The construction is irregular (ArSa is the euphemism(:.)) With proper

breaks, it should read: rUpakardamam etad *mA nayanAsvAdaya adhama* |
nazyati etad nime*Sa.iNa *bhavantam api hiMsati || The meaning is: O vile

tena_eva_a*sv.A_anu.gamyate

tadIyai: karmabhi:

*with works like that *

kSipram

prajJa: krUra: nibadhyate

*. *

*ABComm. ... saMyak khyAnam saMkhyA prakAzo bAhyAbhyantarArtha.prAptyA
kriyate yenaiva *a*sv.A* an.Atma.bhUtA ...

*VLMitra.5. The acts which are deemed as one's own deeds and beings, and

whereby the acutely intelligent man thinks himself to be living, and by
which he counts the duration of his lifetime, (according to the saying,
that our lives are computed by our acts, and not by the number of our
days); these very acts, turn at last, against him, for his accountableness
of them.

*Murty.4. O foolish eye, do not delight in the mire of form. It will ruin
itself soon and will destroy you too. Wise people restrain quickly cruel
people with actions driven by discrimination. O eye, Form is prone to
destruction. It is unreal and tentatively charming. You will get destroyed
if you take refuge in it. You look at form like a witness. Why do get
troubled by uniting with something that is under the control of time?

उत्पन्न.ध्वंसि च आपात.मात्र.हृद्यम् असन्मयम् ।

utpanna.dhvaMsi ca_ApAta.mAtra.hRdyam asat.mayam |

रूपम् आश्रय मा, नेत्र, विनाशाय अविनाशिने ॥५।८०।६॥

rUpam Azraya mA, netra, vinAzAya_avinAzine ||5|80|6||

.

utpanna.dhvaMsi ca

ApAta.mAtra.hRdyam asat.mayam +

rUpam Azraya mA *have no recourse to form, *

netra *my eyes, *

vinAzAya_a.vinAzine

*. *

*VLMitra.6. Do not rely thy eyes on visible objects, which are unreal in

their nature, and are produced to perish soon after, and to please thy
sight for a moment only. Know them as destroyers of thy otherwise
indestructible soul.

*Murty.4. O foolish eye, do not delight in the mire of form. It will ruin
itself soon and will destroy you too. Wise people restrain quickly cruel
people with actions driven by discrimination. O eye, Form is prone to
destruction. It is unreal and tentatively charming. You will get destroyed
if you take refuge in it. You look at form like a witness. Why do get
troubled by uniting with something that is under the control of time?

साक्षिवत् त्वम् स्थितम्, नेत्र, रूपम् आत्मनि तिष्ठति ।

sAkSivat tvam sthitam, netra, rUpam Atmani tiSThati |

आलोकम् काल.वशतस् त्वम् एकम् किम् प्रतप्यसे ॥५।८०।७॥

Alokam kAla.vaza.ta:_tvam ekam kim pra.tapyase ||5|80|7||

.

*my eyes*

*you're a witness standing.by <http://standing.by>.*

*Because.of that*

*a form arises in the self,*

*seen thru force ot Time.*

*You are one.*

*What could you get*

*?*

sAkSivat tvam sthitam

netra

rUpam Atmani tiSThati

Alokam kAla.vaza.ta*:_t*vam ekam kim pratapyase

*. *

*VLMitra.7. O my eyes! that are but witnesses of the forms, which are

situated in the soul; it is in vain that ye flash only to consume
yourselves, like the burning lamps after a short while.

*Murty.4. O foolish eye, do not delight in the mire of form. It will ruin
itself soon and will destroy you too.

*VLMitra. ..., which are situated in the soul; "it is in vain that ye flash

only to consume yourselves, like the burning lamps after a short while"???
das....@gmail.com .

सलिल.स्पन्दवद्_दृष्टिः पिच्छिका इव अम्बर.उत्थिता ।

salila.spandavat_dRSTi: picchikA_iva_ambara.utthitA |

सुजाति.बन्धा स्फुरति तव, चित्त, किम् आगतम् ॥५।८०।८॥

sujAti.bandhA sphurati tava, citta, kim Agatam ||5|80|8||

.

salila.spandavat_vRSTi: picchikA_iva_ambara.utthitA | sujAti.bandhA
sphurati tava citta kim Agatam

.

salila*.spandavad_vRSTi: *

picchikA iva ambara.utthitA

*sujAti.bandhA sphurati tava *

citta* my Affection, *

kim Agatam* what comes of it? *

*Murty.8. Sight is fickle like quivering *waters*. It can see *like a
peacock tail arisen in the sky*. Form is a mere sparkle. *Oh mind*, what

use is such a sight for you?

*VLMitra.8. The vision of our eyes is as the fluctuation of *waters*, and

its objects are as the motes that people the sun.beams in the sky. Whether
these sights be good or bad, they are of no matter to our minds.

#vRSTi (in saMkhya) one of the four forms of internal acquiescence, (cf.
सलिल) MW.

#salila f. (in सांख्य) one of the four kinds of #adhyAtmikA tuSTiH
आध्यात्मिका तुष्टि or internal acquiescence (the other three being #ambhas
अम्भस् , #ogha ओघ , and #vRSTi वृष्टि ; cf. #su.parA सु.पारा) तत्त्वसमास
tattva.samAsa.

कल्पाम्भसि इव शफरी चित्ते स्फुरण.धर्मिणी ।

kalpa.ambhasi_iva zapharI citte sphuraNa.dharmiNI |

स्वयम् स्फुरत्य् अहम्कारस् त्वम् अयम् प्रोत्थितः कुतः ॥५।८०।९॥

svayam sphurati_ahaMkAra:_tvam ayam protthita: kuta: ||5|80|9||

.

kalpa.ambhasi iva zapharI *like a sparklefish in Doomsday waters*

citte sphuraNa.dharmiNI *vibrant dharma in Affective.mind*

svayam sphurat*i_a*ham.kAras *itself projects ahaMkAra."I"dentity*

tvam *you*

ayam protthita: kuta: *how did this some forth*

*?*

*Murty.9.O ego, this world is a sparkle in mind. May be so, but wherefrom
have you come?

*VLMitra.9. Again there is that little bit of egoism beating in our minds,

like a small shrimp stirring amidst the waters; let it throb as it may, but
why should we attribute it with the titles of "I, thou or he or this or
that"?

आलोक.रूपयोर् नित्यम् जडयोः स्फुरतोर् मिथः ।

Aloka.rUpayo:_nityam jaDayo: sphurato:_mitha: |

आधाराधेययोश् चित्तम् व्यर्थम् आकुलता तव ॥५।८०।१०॥

AdhArAdheyayo:_cittam vyartha*m AkulatA tava ||5|80|10||

.

*of Light & Form *

*ever/always* *of Sight and Form ever *

jaDa*yo: sphurat*. sparkling/flashing/vibrating/manifesting*.o: *of inert
and vibrant *mithas* = AdhAra*.Adheya*yo:* citta.m *vyartha*m AkulatA*_*tava

*. *

~Aloka.rUpa.*form*.yo: nityam*.ever/always* *of Sight and Form ever *

jaDa.yo: sphurat*. sparkling/flashing/vibrating/manifesting*.o: *of inert
and vibrant *mithas* = AdhAra*.Adheya*yo:* citta.m *vyartha*m AkulatA*_*tava

*. *

~Aloka.*Light/visual*

jaDa

mithas

AdhAra

Adheya

*citta*

vyartha

AkulatA

tava

*. *

*Murty.10. O mind, visible form is always inert. It springs out
purposelessly. Why worry about it?

*VLMitra.10. All inert bodies and their light appear together to the eye,

the one as the container of the other; but they do not affect the mind, and
therefore do not deserve our notice.

रूप.आलोक.मनस्काराः परस्परम् असङ्गिनः ।

rUpa.Aloka.manaskArA: parasparam asaGgina: |

सम्पन्ना इव लक्ष्यन्ते वदनादर्श.बिम्बवत् ॥५।८०।११॥

sampannA* iva lakSyanta.i vadanAdarza.bimbavat ||5|80|11||

.

rUpa.*form*~Aloka.manaskAra*a: *Form & Light made in Manas.Mind*

parasparam*.mutually/one.another* a.*non*.saGgi*na: *mutually unconnected *

sampanna*.effected/accomplished*.a iva*.like/as.if* lakSy<.a*nta.i *vadana
*.face*.~Adarza*bimba*vat*.like*

*. *

*VLMitra.11. The sight of objects and the thoughts of the mind, have no

connection with one another, (because the sight is related to the eye, and
the thoughts bear relation with the mind); and yet they seem to be related
to each other, as our faces and their reflexions in the mirror. (The retina
of the eye receives the reflexions, and convey them to the sensory of the
cranium, in the form of reflections or thoughts, and hence their mutual
relations).

*Murty.11. Form, sight and mind are not mutually related. Yet they give the
feeling that they are related. It is like a face and its reflection in a
mirror. This kind of feeling occurs only to ignorant persons, not for
'jnanis'. For him they are separate and so remain separate.

*SwamiV.11.12 Truly, scene, sight and mind are unrelated, like the face,

mirror and reflection: yet, somehow the illusory notion arises that 'I see
this'.

अज्ञान.जन्तुना ह्य् एते श्लिष्टा जाता निरन्तराः ।

ajJAna.jantunA hi_ete zliSTA* jAtA* nirantarA: |

अज्ञाने ज्ञान.गिलिते पृथक् तिष्ठन्त्य् असन्मयाः ॥५।८०।१२॥

ajJAna.i jJAna.gilite pRthak tiSThanti_a.san.mayA: ||5|80|12||

.

ajJAna.jantunA hi *for *w *the unknowing person *

ete zliSTA: jAtA:

nir.antarA:

a*jJAna.i *jJAna.gilite

pRthak

tiSThanti_a.sat.mayA:

*. *

*VLMitra.12. Such is their inseparably reciprocal relation in the minds of

the ignorant; but the wise who are freed from their ignorance, remain aloof
from the visibles with their mental meditations alone.

मनःकल्पनया हि एते सु.सम्बद्धाः परस्परम् ।

mana:kalpanayA hi_ete su.sambaddhA: parasparam |

रूप.आलोक.मनस्कारा दारुणी जतुना यथा ॥५।८०।१३॥

rUpa.Aloka.manaskArA dAruNI jatunA yathA ||5|80|13||

.

mana:kalpanayA hi

ete su.sambaddhA:

parasparam.*mutually*

rUpa.Aloka.manaskArA dAruNI

jatunA yathA

*. *

*VLMitra.13. But the minds of the vulgar are as closely connected with the

visibles, as the sacrificial wood with the llac dye.

*SwamiV.13 Ignorance is the wax in which these are sealed to one another;

but self.knowledge is the fire in whose heat this wax melts away!

*Murty.13.16 Form, sight and mental movement these get united due to mind.

It is like a resin bonding the limbs of a doll.

#jatu

#kLp #*kalpanA* Forming, fashioning, "forming in the imagination,

inventing", composition of a poem; Performing, doing, effecting. § An idea,
fancy or image (conceived in the mind); appropriated or assumed, ayam

s*a:_aha.m
*mama_idam ta*t_i*ty_Akalpita.kalpana:, y4027.021 ; Śanti.2.8.; idea,

notion, sarvam brahma eva nahy asti tad.vinA kalpana.itarA, y3100.030;

#kalpanA*zakti: *.f.. the power of forming ideas; #kalpanA*tyAga* forsaking

imagination, naiSkarmyAt kalpanA.tyAgAt tanu: patati dehina:, y7001.001.

स्व.मनोमननम् तन्तुर् मनोभ्यासेन यत्नतः ।

sva.mana:mananam tantu:_mana:.abhyAsena yatna.ta: |

विचाराच् चेदम् आयाति छिन्ना एव अज्ञान.भावना ॥५।८०।१४॥

vicArAt_ca_idam AyAti chinnA_eva_ajJAna.bhAvanA ||5|80|14||

.

*by mulling over with effort, these irrational feelings can be shattered.*

*thru effortful Mind.practice,*

*your own.Mind being the thread of mentation,*

*..(and this comes thru vicAra Enquiry)..*

*this feeling of un.Wisdom is cut.away.*

.

sva.manas=mananam

tantu:

manas.abhyAsena yatnata:

vicArAt_ca_idam AyAti

chinnA_eva_ajJAna.bhAvanA

*. *

*Murty.13.16 Form, sight and mental movement these get united due to mind.

It is like a resin bonding the limbs of a doll.

*VLMitra.14. It is by diligent study, that the chain of mental thoughts are

severed from the visibles; in the like manner, as our wrong notions are
removed by means of right reasoning.

*SwamiV.14.16 Indeed, it is through repeated thinking, that this ignorant

relationship is strengthened; but I shall now destroy it through right
enquiry. When ignorance is destroyed, such illusory relationship between
scene, sight and mind will never again arise. The mind alone provides the
senses with their intelligence; hence this mind should be destroyed.

*SwamiV. Indeed, it is through repeated thinking, that this ignorant

relationship is strengthened;

but I shall now destroy it through right enquiry.

अज्ञान.संक्षयात् क्षीणे मनसि इमे पुनर् मिथः ।

ajJAna.saMkSayAt kSINa.i manasi_ime punar mitha: |

रूप.आलोक.मनस्काराः संघट्टन्ते न केचन ॥५।८०।१५॥

rUpa.Aloka.manaskArA: saMghaTTanta.i na kecana ||5|80|15||

.

ajJAna.saMkSayAt kSINa.i manasi ime punar mithas = rUpa.Aloka.manaskArA:

saMghaTTa.anta.i na ke.cana

.

*Murty.13.16 Form, sight and mental movement these get united due to mind.

It is like a resin bonding the limbs of a doll.

*Murty.15. When mind itself declines, the union of the three things will
not occur. Since mind is the inciter of all such emotions and senses, mind
itself has to be demolished.

*VLMitra.15. After dispersion of ignorance, and the connexion of the

visibles from the mind, there will be no more a blending of forms and
figures and their reflexions and thoughts in it.

सर्वेषाम् चित्तम् एव अन्तर् इन्द्रियाणाम् प्रबोधकम् ।

sarveSAm citta.m eva_antar_indriyANAm prabodhakam |

तदेव तस्माद् उच्छेद्यम् पिशाच इव मन्दिरात् ॥५।८०।१६॥

tadeva tasmAt_ucchedyam pizAca* iva mandirAt ||5|80|16||

.

sarveSAm *for everyone *

cittam eva_antar *only affective mind within is *

indriyANAm prabodhakam *of the senses the stimulator *

tadeva *that only / then as.if *

tasmAt *from that *

ucchedyam *is to be cut.off/driven *

pizAce iva mandirAt *as with a pishAcha.Cannibal from the house*

*. *

#gram. *#**tadeva* compare <tat_eva> and <tadA_iva>.

prabodhaka

ucchedya

*VLMitra.16. The sensible impressions which have taken possession of the

inner mind, are to be rooted out from it as they drive out a demon from the
house.

चित्त वल्गति मिथ्या एव दृष्टो ऽन्तो भवतो मया ।

citta* valgati mithyA_eva dRSTa:_anta:_bhavata: mayA |

अन्=आद्य्.अन्तयोः सु.तुच्छम् त्वम् वर्तमाने विनश्यसि ॥५।८०।१७॥

an=Adi.antayo: su.tuccha.m tvam vartamAne vinazyasi ||5|80|17||

.

citta *– *O / when* my Affection *is

valgati

mithyA_eva *tho falsely *

dRSTa: anta: bhavata: mayA *+ *

an=Adi.antayo:* without beginning or end *

su.tucc*ha.m *

tvam vartamAne vinazyasi

.

*Murty.17. O mind, you are pompously displaying yourself. Now I have
discovered your nature. You are always nonexistent. You shall be
annihilated even now, in the present.

*SwamiV.17.19 O mind, why do you vainly get agitated through the five

senses? Only he who thinks 'It is my mind' is deluded by you.

*VLMitra.17. O my mind! says the intelligent man, it is in vain that thou

deludest me, who have known thy first and last as nothing; and if thou art
so mean in thy nature (as the progeny of barren woman) thou must be so as
nothing even at present.

मुधा पञ्चभिर् आकारैः किम् अन्तः परिवल्गसि ।

mudhA paJcabhi:_AkArai: kim anta: pari.valgasi |

यस् त्वाम् स्वम् इति जानाति तस्य एव परिवल्गसि ॥५।८०।१८॥

ya:_tvAm svam iti jAnAti tasya_eva parivalgasi ||5|80|18||

.

mudhA

paJcabhi: AkArai: *with five formations *

kim anta: pari.valgasi *you dance.around within + *

ya: tvAm svam iti jAnAti *one who knows you as his own self *

tasya_eva pari.valgasi

*. *

*VLMitra.18. Why dost thou display thyself in thy five fold form of the

five senses unto me? Go make thy display before him who acknowledges and
owns thee as his. (As for me I own the intellect and not the mind).

*SwamiV.17.19 O mind, why do you vainly get agitated through the five

senses? Only he who thinks 'It is my mind' is deluded by you.

*Murty.18.24 O mind, you are the very embodiment of the five elements. Why

are you leaping and gallopping inside the body? You are perhaps doing this
for some one who thinks that you are his. I am a wicked person. I am not
satisfied even a little by you...

त्वद्.वल्गनम् मे कुमनो न मनाग् अपि तुष्टये ।

tvat.valganam me ku.mana:_na manAk_api tuSTaye |

माया मनःस्पन्द इव व्यर्थम् वृत्तिषु दह्यसे ॥५।८०।१९॥

mAyA mana:spanda* iva vyartha*m vRttiSu dahyase ||5|80|19||

.

tvat.valganam

*your *

me ku.mana:

na manAk_api tuSTaye

*not even a bit of satisfaction *

mAyA mana:spanda iva

vy*artha*m *vRttiSu dahyase

*. *

*VLMitra.19. Thy grand display of the universe yields me no satisfaction,

since I am convinced, O vile mind, all this to be no better than a magic
play.

*Murty.18.24 .. Maya is deceitful. You are unnecessarily, purposelessly
responding to its vibrations and are getting burnt by it.

*SwamiV.17.19 O mind, why do you vainly get agitated through the five

senses? Only he who thinks 'It is my mind' is deluded by you.

रूप.आलोक.मनस्काराः परस्परम् असङ्गिनः ।

rUpa.Aloka.manaskArA: parasparam asaGgina: |

सम्पन्ना इव लक्ष्यन्ते वदनादर्श.बिम्बवत् ॥५।८०।११॥

sampannA* iva lakSyanta.i vadanAdarza.bimbavat ||5|80|11||

.

rUpa.Aloka.manaskArA: parasparam a.saGgina: = sampannA_iva

lakSyanta.i vadana.Adarza.bimbavat

.

*VLMitra.11. The sight of objects and the thoughts of the mind, have no

*SwamiV.11.12 Truly, scene, sight and mind are unrelated, like the face,

ajJAna.i jJAna.gilite pRthak tiSThanti_a.san.mayA: ||5|80|12||

.

ajJAna.jantunA hi *for *w *the unknowing person *

ete zliSTA: jAtA:

nir.antarA:

a*jJAna.i *jJAna.gilite

pRthak

tiSThanti_a.sat.mayA:

*. *

#gilita

*VLMitra.12. Such is their inseparably reciprocal relation in the minds of

parasparam.*mutually*

rUpa.Aloka.manaskArA dAruNI

jatunA yathA

*. *

*VLMitra.13. But the minds of the vulgar are as closely connected with the

visibles, as the sacrificial wood with the llac dye.

*SwamiV.13 Ignorance is the wax in which these are sealed to one another;

but self.knowledge is the fire in whose heat this wax melts away!

*Murty.13.16 Form, sight and mental movement these get united due to mind.

It is like a resin bonding the limbs of a doll.

#jatu

#kLp #*kalpanA* Forming, fashioning, "forming in the imagination,

inventing", composition of a poem; Performing, doing, effecting. § An idea,
fancy or image (conceived in the mind); appropriated or assumed, ayam

s*a:_aha.m
*mama_idam ta*t_i*ty_Akalpita.kalpana:, y4027.021 ; Śanti.2.8.; idea,

notion, sarvam brahma eva nahy asti tad.vinA kalpana.itarA, y3100.030;

#kalpanA*zakti: *.f.. the power of forming ideas; #kalpanA*tyAga* forsaking

.

sva.manas=mananam

tantu:

manas.abhyAsena yatnata:

vicArAt_ca_idam AyAti

chinnA_eva_ajJAna.bhAvanA

*. *

*Murty.13.16 Form, sight and mental movement these get united due to mind.

It is like a resin bonding the limbs of a doll.

*VLMitra.14. It is by diligent study, that the chain of mental thoughts are

severed from the visibles; in the like manner, as our wrong notions are
removed by means of right reasoning.

*SwamiV.14.16 Indeed, it is through repeated thinking, that this ignorant

*SwamiV. Indeed, it is through repeated thinking, that this ignorant

ajJAna.saMkSayAt kSINa.i manasi_ime punar mitha: |

रूप.आलोक.मनस्काराः संघट्टन्ते न केचन ॥५।८०।१५॥

rUpa.Aloka.manaskArA: saMghaTTanta.i na kecana ||5|80|15||

.

a.*non*.jJAna*.knowledge/Wisdom*.saMkSaya*at kSINa*i manas.*Mind*.i ime.
*these.ones* punar.*again *mithas.*together/mutually\alternately/privately*
= rUpa.*form*.Aloka.*Light/Sight*.manaskAra.*mind.mode*.a:
saMghaTTa*anta.i na.*no/t* ~*kecana*.whateverhow*

.

saMkSaya

kSINa

*i manas.*Mind*.i ime.*these.ones* punar.*again *

~*manaskAra.*mind.mode*.a: saMghaTTa*anta.i na.*no/t* ~*kecana*.whateverhow*

.

*Murty.13.16 Form, sight and mental movement these get united due to mind.

*VLMitra.15. After dispersion of ignorance, and the connexion of the

sarveSAm citta.m eva_antar_indriyANAm prabodhakam |

*Murty.17. O mind, you are pompously displaying yourself. Now I have
discovered your nature. You are always nonexistent. You shall be
annihilated even now, in the present.

*SwamiV.17.19 O mind, why do you vainly get agitated through the five

senses? Only he who thinks 'It is my mind' is deluded by you.

*VLMitra.17. O my mind! says the intelligent man, it is in vain that thou

five senses unto me? Go make thy display before him who acknowledges and
owns thee as his. (As for me I own the intellect and not the mind).

*SwamiV.17.19 O mind, why do you vainly get agitated through the five

senses? Only he who thinks 'It is my mind' is deluded by you.

*Murty.18.24 O mind, you are the very embodiment of the five elements. Why

are you leaping and gallopping inside the body? You are perhaps doing this
for some one who thinks that you are his. I am a wicked person. I am not
satisfied even a little by you...

##valg #*valg* cl. 1 u. (valgati, valgate वल्गति.ते, valgita वल्गित) to

go, move, shake • leap, bounce, bound, go by leaps, gallop (fig. also) • dance,

prance • *swagger *•• #abhivalg abhi.valg spring near or towards, boil up
(water).

##valg #*valgaka m. *a jumper, dancer +

##valg #*valganam* bounding, jumping, galloping ••

apArAvAra.vistAra.saMvit.salila.valganai: cid.eka.arNava eva. y3065.004.

तिष्ठ वा गच्छ वा चित्त न असि मे न च जीवसि ।

tiSTha vA gaccha vA citta* na_asi me na ca jIvasi |

प्रकृत्या असि मृतम् नित्यम् विचारात् सुमृतम् स्मृतम् ॥५।८०।२०॥

prakRtyA_asi mRta.m nityam vicArAt su.mRta.m smRta.m ||5|80|20||

.

*coming or going, Affection, you're not mine nor do you live *

*by nature, you are*

m*Rta.m *nityam *always dead;*

vicArA*t s*u.m*Rta.m *sm*Rta.m after Enquiry you are known.to.be
<http://known.to.be> dead!*

*Murty.18.24 ... You may persist or depart. You are not living. You are,
infact, not there. You are by nature dead. By inquiring into your nature
one can realize that you are dead...

*VLMitra.20. Whether thou abidest in me or not it is of no matter to me;

because I reckon thee as dead to me as thou art dead to reason. (As the
mind is perverse to reason, so are reasonable men averse to it. The mind is
all along used in the sense of the sentient mind, and not the superior
intellectual faculty—chit,

which is distinct from chitta, synonymous with manas the mind.)

निस्तत्त्वम् त्वम् जडम् भ्रान्तम् शठम् नित्यमृत.आकृते ।

nistattvam tvam jaDam bhrAntam zaTha.m nityamRta.AkRte |

मूढ एव त्वया अज्ञेन बाध्यो न प्रविचारवान् ॥५।८०।२१॥

mUDha* eva tvayA_ajJena bAdhya:_na pra.vicAravAn ||5|80|21||

.

nis.tattvam tvam jaDam bhrAntam zaTha.m

nityamRta.AkRte

mUDhA_eva tvayA_ajJena bAdhya:_na pra.vicAravAn

.

*VLMitra.21. Thou art a dull unessential thing, erroneous and deceitful and

always reckoned as dead, the ignorant alone are misled by thee and not the
reasonable. (It is hard to determine what the attributes of the mind may
mean. It is said to be dead, because it is kept in mortification and

subjection). *VLMitra.22. It was so long through our ignorance, that we had

been ignorant of thee; it is now by the light of reason, that we find thee
as dead as darkness, under the light of a lamp. There is always an
impervious darkness under the lighted lamp, (zer cheragh tarikist).

*SwamiV.20.25 You do not exist, O mind. I do not care whether you stay or

you go from me. You are unreal, inert, illusory. Only a fool is harassed by
you, not a wise man. This understanding puts an end to the darkness of
ignorance.

*Murty.18.24 .... You are not living. You are, infact, not there. You are
by nature dead. By inquiring into your nature one can realize that you are
dead. You have no principle of living...

वयम् अज्ञातवन्तस् त्वाम् मौर्ख्येण आशु मृतम् भवत् ।

vayam ajJAtavanta:_tvAm maurkhyeNa_Azu mRta.m bhavat |

मृतम् अस्माकम् अद्य असि दीपानाम् तिमिरम् यथा ॥५।८०।२२॥

mRta.m asmAkam adya_asi dIpAnAm timiram yathA ||5|80|22||

.

vayam ajJAtavantas *when we were lacking Wisdom *

tvAm maurkhyeNa_Azu *you thru your folly *

m*Rta.m *bhavat.*becoming/being *

~*mRta*.dead *asmAkam*.for.us <http://for.us> *

adya.*now*

asi *you are of/for the *dIpa*.lamp*s.anAm ~*timira.*dark.*m yathA *as the
darkness of lamps*

*. *

*VLMitra.22. It was so long through our ignorance, that we had been

ignorant of thee; it is now by the light of reason, that we find thee as
dead as darkness, under the light of a lamp. There is always an impervious
darkness under the lighted lamp, (zer cheragh tarikist).

*SwamiV.20.25 You do not exist, O mind. I do not care whether you stay or

you go from me. You are unreal, inert, illusory. Only a fool is harassed by
you, not a wise man. This understanding puts an end to the darkness of
ignorance.

*Murty.18.24 ... You harass only the ignorant, not a thinking person. Due
to our foolishness, we did not realize soon that you are dead. We have now
realized that you are dead due to our awakening to light. Our darkness in
dispelled. You could obstinately persist in the house of (my) body for a
long time due to our lack of association with noble and wise people. With
your departure, my house of body can welcome good quests like selfcontrol
and dispassion.

शठेन भवता दीर्घ.कालम् देहगृहम् मम ।

zaThena bhavatA dIrgha.kAlam deha.gRha.m mama |

उपरुद्धन् अभूत् सर्वम् साधु.संसर्ग.वर्जितम् ॥५।८०।२३॥

uparuddhan abhUt sarvam sAdhu.saMsarga.varjitam ||5|80|23||

.

zaThena bhavatA *– by grace of shaTha the Thief *

dIrgha.kAlam *for a long time *

deha.gR*ha.m *mama *this body.house of mine *

uparuddhan *besieging *

abhUt.*was*

sarva *everything *

sAdhu.saMsarga.varjitam *bereft of good association*

*. *

*VLMitra.23. Thou hast long taken possession of this mansion of my body,

and prevented me, O wily mind, from associating with the good and wise.

*Murty.18.24 ... You could obstinately persist in the house of (my) body
for a long time due to our lack of association with noble and wise people.
With your departure, my house of body can welcome good quests like
selfcontrol and dispassion.

##zath #*zaTh* to hurt • to laze • zaTha. deceitful, malignant, wicked • #
*zaTha*: shaTha the Cheat (as citta) in fm5080 • *cheater*, a false lover,
who looks one way and hits another • one of the four *class*es into which

husbands are divided) • a, fool, blockhead. y2013.027

जडे प्रेत.सम.आकारे गते त्वयि मनःशठे ।

jaDe preta.sama.AkAre gate tvayi mana:zaThe |

सर्व.सज्जन.संसेव्यम् इदम् देहगृहम् मम ॥५।८०।२४॥

sarva.sat.jana.saMsevyam idam deha.gRha.m mama ||5|80|24||

.

jaDe *when you're a stiff *

preta.sama.AkAre gate *having got to Ghost.formation *

tvayi mana:zaThe *when you are, cheater Mind, *

sarva.sat.jana=saMsevyam *then fit to serve all.good.people is *

idam deha.gR*ha.m *mama *this body.house of mine*

*. *

*VLMitra.24. Thou liest as dull as dead body at the door of this bodily

mansion, against the entrance of my worshipped guests (of good virtues) to
it.

*Murty.18.24 ... You could obstinately persist in the house of (my) body
for a long time due to our lack of association with noble and wise people.
With your departure, my house of body can welcome good quests like
selfcontrol and dispassion.

पूर्वम् एव असि न आसीस् त्वम् सम्प्रत्य् एव शठम् जगत् ।

pUrvam eva_asi na_AsI:_tvam samprati_eva zaTha.m jagat |

न भविष्यसि च इदानीम् वेताल* किम् न लज्जसे ॥५।८०।२५॥

na bhaviSyasi ca_idAnIm vetAla* kim na lajjase ||5|80|25||

.

pUrvam eva asi na_AsI*:.You.were._t*vam samprati eva

zaTha.m jagat

na bhaviSyasi ca_idAnIm vetAla kim na lajjase

*. *

zaTha cheat

asi

*VLMitra.25. O the gigantic monster of the world! which has its existence

in no time. Art thou not ashamed, O my mind, to assume to thyself this
deceitful form the world, and appear before me in this hideous shape?

*Murty.25.32. O demon.like mind, you were never existing, neither in the
past nor in the present and will never be in the future. You obstinately
let the world persist. Are you not ashamed of such an action?...

सह तृष्णा.पिशाचीभिः सह कोप.आदि.गुह्यकैः ।

saha tRSNA.pizAcIbhi: saha kopa.Adi.guhyakai: |

निर्गच्छ, चित्त.वेताल, शरीर.सदनान् मम ॥५।८०।२६॥

nirgaccha, citta.vetAla, zarIra.sadanAt_mama ||5|80|26||

.

*take your cannibal cravings*

*your hoarded hates*

*and *

*get out, Zombie.Affection, from my body.house*

*!*

saha tRSNA.pizAcIbhi: saha kopa.Adi.guhyakai: | nirgaccha, citta.vetAla,
zarIra.sadanAt_mama

*. *

*SwamiV. ... your cravings and your emotions like anger.

*Murty. ... your friends, desire, anger and such emotions....

दिष्ट्या विवेक.मात्रेण निर्गतो देह.मन्दिरात् ।

diSTyA viveka.mAtra.iNa nirgata:_deha.mandirAt |

प्रमत्तश् चित्त.वेतालः कुवृकः कन्दराद् इव ॥५।८०।२७॥

pramatta:_citta.vetAla: kuvRka: kandarAt_iva ||5|80|27||

.

diSTyA *happily *

viveka.mAt*ra.iNa* *by means of measured Discernment *

nir.gata: deha.mandirAt *away.gone from the body.tomb *

pramatta: citta.vetAla:

ku.vRka: kandarAt iva

*kuvRka – *big bad wolf?

.

*VLMitra.27. Seeing the advance of reason to the temple of the body, the

demon of the mind flies from it, as the savage wolf leaves its den at the
approach of the hunter.

*Murty.25.32 ... Fortunately, due to the mantric effect of 'viveka'
(discrimination), thoughts, feelings and perceptions have left my house of
body like a fox which leaves its cave residence. ...

अहो नु चित्रम् सु.महज्.जडेन क्षण.भङ्गिना ।

aho nu citram su.mahat.jaDena kSaNa.bhaGginA |

मनःशठेन सर्वे ऽयम् नीतो विवशताम् जनः ॥५।८०।२८॥

mana:zaThena sarve_ayam nIta:_vivazatAm jana: ||5|80|28||

.

aho nu citram su.mahat

jaDena kSaNa.bhaGginA

mana:zaThena sarve_ayam nIta:*_*vi.vaza*tAm *jana:

.

*VLMitra.28. O pity for these foolish folks! that are so subdued by this

dull and deceitful mind, as the unwary people are spellbound by the magic
wand.

*Murty.25.32 ..... Oh! What a surprise, this mind, which is arrogant and
stupid has cast a spell on people! ...

कस् ते पराक्रमः किम् ते बलम् कस् ते समाश्रयः ।

ka:_te parAkrama: kim te bala.m ka:_te samAzraya: |

यदि वल्गसि माम् एकम् जनानाम् बाधसे मृतम् ॥५।८०।२९॥

yadi valgasi mAm ekam janAnAm bAdhase mRta.m ||5|80|29||

.

ka:_te parAkrama:

kim te b*ala.m *

ka:_te samAzraya:

yadi valgasi mAm ekam janAnAm bAdhase mRtam

.

*VLMitra.29. What is thy boast and might in subduing the ignorant rabble,

exercise thy power upon me, that defy thy power to prevail over the unity
of my belief.

*Murty.25.32 ..... What is your intrepidity and prowess? What is your
strength? Who is your support? On whom do you depend? (Because of such
support) you are perhaps harassing people to death with your leaps and
gallops...

*VA. what is your strength? what is your power? what is you refuge? (it
should be great) if you play trick on me and people, who are non.dual, yet
you bind people to death?
*AS: What (really) is your victory, your force, your base; if you brag and
bother this one among people (me) who is already dead (by identifying
with the perishable body).
The AB commentary makes a different sense from the second line,
interpreting it as a challenge to overcome the soul; but I like this
interpretation better.

सर्वथा एव असि न मया दीन.चित्तक मार्यसे ।

sarvathA_eva_asi na mayA dIna.cittaka mAryase |

मृतम् इति अवबुद्धम् त्वम् अद्य केवलम्, अज्ञ हे ॥५।८०।३०॥

mRta.m iti_avabuddha.m tvam adya kevalam, ajJa he ||5|80|30||

.

sarvathA eva asi *in every.which way you are *

na mayA *not w me *

dIna.cittake

mAryase

m*Rta.m *iti_avabud*dha.m *tvam adya kev*ala.m *ajJa he

*adya na mAryase*

*ABComm. he ... ||

*SwamiV.30 O mind, I have slain you today because I have realised that you

never did exist in truth.

*VLMitra.30. I need not try to defeat the power of my foolish mind, after I

have already baffled its attempts against me, and laid it to dust.

*Murty.25.32 ... My miserable thinking made me feel that you are always
existing. Now I know that you are dead.

*VA. O ignorant wretched mind, only you are everywhere, I did not kill you
today, now you are awakened and know you were always completely dead.
*AS: O wretched mind, you won't be completely destroyed by me today
(sarvathA
eva na mAryase), since I already know that you are (really) dead anyway!
This should be contrasted with verse 29.

एतावन्तम् अहम् कालम् त्वाम् ज्ञात्वा जीवता.आस्थिति ।

etAvantam aha.m kAlam tvAm jJAtvA jIvatA.Asthiti |

श्लिष्टः प्रभूत.सङ्गासु चिरम् संसृति.रात्रिषु ॥५।८०।३१॥

zliSTa: prabhUta.saGgAsu ciram saMsRti.rAtriSu ||5|80|31||

.

etAvantam a*ha.m *kAlam

tvAm jJAtvA jIvadAsthiti

zliSTa: prabhUta.saGgAsu

ciram saMsRti.rAtriSu

*. *

*VLMitra.31. I had erelong taken thee for a living thing, and passed many a

livelong life, and day and night, with thy company in this dreary world.

*SwamiV.31.37 For a very long time, this ghost of a mind generated

countless evil notions like lust, anger, etc. Now that that ghost has been
laid, I laugh at my own past foolishness.

*Murty.25.32 ..... I was absolutely ignorant. All these days I felt that
you were alive and spent immumerable nights with you. Now that I know that
you are not, I shall abide in the Self with delight.

AB. ... jIvadAsthiti jIvata iva ... ||

चित्तम् मृतिम् हि न अस्ति इदम् इति अद्य अधिगतम् मया ।

cittam mRtim hi na_asti_idam iti_adya_adhigatam mayA |

तेन त्वदाशाम् संत्यज्य तिष्ठामि आत्मनि केवलम् ॥५।८०।३२॥

tena tvadAzAm saMtyajya tiSThAmi_Atmani kevala.m ||5|80|32||

.

cittam mRtim hi na_asti_idam

iti_adya.adhigatam mayA

tena tvadAzAm saMtyajya

tiSThAmi_Atmani kev*ala.m *

*. *

*VLMitra.32. I have now come to know the nullity of the mind, and that it

is put to death by my power; I have hence given up my concern with it, and
betaken to my reliance in the ever existent soul only.

*Murty.25.32 ..... I was absolutely ignorant. All these days I felt that
you were alive and spent immumerable nights with you. Now that I know that
you are not, I shall abide in the Self with delight.

दिष्ट्या चित्तम् मृतम् इति ज्ञातम् अद्य मया स्वयम् ।

diSTyA citta.m mRta.m iti jJAta.m adya mayA svayam |

न शठेन समम् न इयम् समग्रम् जीवितम् निजम् ॥५।८०।३३॥

na zaThena samam na_iyam samagram jIvitam nijam ||5|80|33||

.

diSTyA citta.m mRta.m iti

jJAta.m adya mayA svayam

na zaThena samam na_iyam

samagram jIvitam nijam

.

*VLMitra.33. It is by good luck, that the living liberated men come to know

the demise of their minds; and cease to spend their lives under the
illusion of its existence.

*Murty.33.39 Now it is realised by me, by myself that 'mind is dead'. I

should not spend my life purposelessly now. With the demon inside thrown
out from the house of body, I must abide in myself at ease.

उत्सार्य देह.सदनान् मनःशठम् अहम् क्षणात् ।

utsArya deha.sadanAn_mana:zaTha.m aha.m kSaNAt |

अहम् स्वस्थः स्थितो ऽस्म्य् अन्तर् वेताल.परिवर्जितः ॥५।८०।३४॥

aha.m svastha: sthita:_asmi_antar vetAla.parivarjita: ||5|80|34||

.

utsArya deha.sadanAn

mana:zaTha.m aha.m kSaNAt

aha.m svastha: sthita: asmi_antar

vetAla.parivarjita:

.

*VLMitra.34. Having driven away the deceitful demon of the mind, from the

mansion of my body; I am situated at rest without any troublesome thought
or turbulent passion in me.

*Murty.33.39 .... With the demon inside thrown out from the house of body,
I must abide in myself at ease.

चित्त.वेताल.लब्धेन चिरम् कालम् मया आत्मना ।

citta.vetAla.labdhena ciram kAlam mayA_AtmanA |

कृता विकारा विविधाः स्वयम् स्मृत्वा हसामि अहम् ॥५।८०।३५॥

kRtA* vikArA* vividhA: svayam smRtvA hasAmi_a*ha.m *||5|80|35||

.

citta.vetAla.labdhena *caught by the Zombie chitta.Affection *

ciram kAlam *for a long time *

mayA AtmanA *by my Self *

kRtA: vikArA: vividhA: *are done various functions *

svayam smRtvA *recalling my ownself *

hasAmi_a*ha.m **I laugh*

*. *

*VLMitra.35. I smile to think in myself the many follies, to which I was

led for a long time under the influence of my demoniac mind.

*Murty.33.39 ..... I smile at all the ugly things and actions that I did
while I was posessed by the demon of mind.

*Ott. #*vikAra m. *(in सांख्य) a production or derivative from #prakRti

प्रकृति (there are 7 विकारs, viz. बुद्धि #buddhi.Intellect, अहं.कार #

*ahaMkAra."I"dentity,* and the 5 तन्.मात्र tan.mAtras (which are #chitta).

7 vikAras = 1 manas.Mind +

चिरान् निपातितो दिष्ट्या विचार.असि.परार्दितः ।

cirAt_nipAtita:_diSTyA vicAra.asi.parArdita: |

हृद्.गेहाच् चित्त.वेतालस् ताल.उत्ताल.समुन्नतिः ॥५।८०।३६॥

hRt.gehAt_citta.vetAla:_tAla.uttAla.samunnati: ||5|80|36||

.

cirAt *after long *

nipAtita: diSTyA

vicAra.asi.parArdita:

hRt.gehAt *from the heart.home *(cf. "hearth")

citta.vetAla :

tAla.uttAla.samunnati:

*. *

*VLMitra.36. It is by my good fortune, that the gigantic demon of my mind,

is at last vanquished by the sword of my reason, and driven out of the
mansion of my body.

*Murty.33.39 .... Realizing this, I have cut asunder this connection with
the sword of inquiry and pushed it out of the house of body. With the demon
of mind slayed, I have attained the sacred state....

प्रशान्ते चित्त.वेताले पवित्राम् पदवीम् गते ।

prazAnta.i citta.vetAle pavitrAm padavIm gate |

दिष्ट्या शरीर.नगरे सुखम् तिष्ठामि केवलम् ॥५।८०।३७॥

diSTyA zarIra.nagare sukha.m tiSThAmi kevala.m ||5|80|37||

.

prazAnta.i

citta.vetAle

pavitrAm padavIm gate

diSTyA zarIra.nagare

sukha.m tiSThAmi kevala.m

.

*VLMitra.37. It is by my good fortune also, that my heart is after all

purified from its evil inclination, by the suppression of my demoniac mind;
and that my soul now rests alone in peace, in the abode of my body.

*Murty.33.39 ..... With the demon of mind slayed, I have attained the
sacred state. I am fortunately sitting at ease in the city of body. Mind is
dead.

मृतम् मनो मृता चिन्ता मृतो ऽअहम्कार.राक्षसः ।

mRta.m mana:_mRtA cintA mRta:_ahaMkAra.rAkSasa: |

विचार.मन्त्रेण समः स्वस्थस् तिष्ठामि केवलम् ॥५।८०।३८॥

vicAra.mantra.iNa sama: svastha:_tiSThAmi kevala.m ||5|80|38||

.

m*Rta.m *manas *dead is Mind *

mRtA cintA *dead is Care *

mRta: aham.kAra.rAkSasa: *dead the "I"dentity.monster + *

vicAra.mant*ra.iNa* *with the tool of Enquiry *

sama:

svastha: tiSThAmi kevalam

.

*VLMitra.38. With the death of the mind, there is an end of my egoism and

all my troublesome thoughts and cares; and the expulsion of the ogres of
evil passions from my breast, by the breath or mantra of reason, has made
it a place of rest for my soul.

*Murty.33.39 ... Mind is dead. Thinking and worry are gone. The rakshasa of
ego is dead. All this due to the 'mantra' of inquiry.

*SwamiV.38.39 O The mind is dead; all my worries and anxieties are dead;

the demon known as ego.sense is dead, too: all this has been brought about
through the mantra of enquiry. I am free and happy now. All my hopes and
desires have gone.

किम् मनो मे मम आशा का को मे ऽहम्कारको_भवेत् ।

kim mana:_me mamAzA kA ko me_ahaMkAraka:_bhavet |

दिष्ट्या व्यर्थम् कलत्रम् मे नष्टम् एतद् अशेषतः ॥५।८०।३९॥

diSTyA vyartha*m kalatram me naSTam etat_azeSata: ||5|80|39||

.

kim manas me mama_AzA kA

ka: me_aham.kArako bhavet *who becomes my "I"dentification? *

diSTyA vy*artha*m *kalatram me

naSTam etat_a.zeSata:

*. *

*VLMitra.39. What is this mind with its egoism and eager expectations to

me, than a family of intractable inmates, of whom I have fortunately got
rid by their wholesale deaths.

*SwamiV.38.39 O The mind is dead; all my worries and anxieties are dead;

the demon known as ego.sense is dead, too: all this has been brought about
through the mantra of enquiry. I am free and happy now. All my hopes and
desires have gone.

*Murty.33.39 .... I am now abiding at ease in a state of absolute equality.
What is this mind for me? What is this desire of mine? Why am I becoming
egoistic? Fortunately, I have realized that wife and such are enormously
damaging.

*o*ॐ*m*

*AWAKENING SONG*

एकस्मै कृत.कृत्याय नित्याय विमल.आत्मने ।

ekasmai kRta.kRtyAya nityAya vimala.Atmane |

निर्विकल्प.चिद्.आख्याय मह्यम् एव नमो नमः ॥५।८०।४०॥

nirvikalpa.cit.AkhyAya mahyam eva nama:_nama: ||5|80|40||

.

ekasmai

kRtakRtyAya

nityAya

vimala*.A*tmane *+ *

nirvikalpa.cidAkhyAya

mahyam eva *nama:_*nama: *to me alone praise after praise!*

*Murty.40.49 Salutations to me who am fulfilled, eternal, pure and

changeless consciousness. These is no grief in me; no delusion in me, no
egoism. I am not anything else other than Self.

*SwamiV.40 Salutations to my own self! There is no delusion, no sorrow, no
I, no other!

*VLMitra.40. I hail that pure and ever prosperous soul which is selfsame

with my inward soul, and identic with the immutable intellect; (and not
with the changeful mind).

न शोको ऽस्ति न मोहो ऽस्ति न च एव अहम् अहम् स्वयम् ।

na zoka:_asti na moha:_asti na ca_eva_aha.m aha.m svayam |

न.च न अहम् न.च अन्यो ऽहम् मह्यम् एव नमो नमः ॥५।८०।४१॥

na.ca na_aha.m na.ca_anya:_aha.m mahyam eva nama:_nama: ||5|80|41||

.

*no grief is*

*no delusion is*

*nor is there even I*

*I myself nor no.I*

*nor another*

*I*

*of me alone praise after praise*

*!*

na zoka:_asti

na moha:_asti

na ca_eva_a*ha.m *

a*ha.m *svayam |

na ca_eva_ahama*ha.m *

svayam |

na.ca na_a*ha.m *

na.ca_anya:_a*ha.m *

mahyam eva nama:_nama:

*. *

*VLMitra.41. I hail that ego in me, which is yet not myself nor I nor any

other person, nor is it subject to sorrow or error.

*SwamiV.41.44 I am not the self, nor am I someone else, I am the all in

all: salutations to my own self!

न मम आशा न कर्माणि न संसारः न कर्तृता ।

na mama_AzA na karmANi na saMsAra: na kartRtA |

न भोक्तृता न देहः मे मह्यम् एव नमो नमः ॥५।८०।४२॥

na bhoktRtA na deha: me mahyam eva nama:_nama: ||5|80|42||

.

na mama_AzA

na karmANi *no karmas *

na saMsAra: *no *saMsAra *

na kartRtA *– no state of Doer + *

na bhoktRtA *no state of Enjoyer *

na deha: me *– no body for me. *

mahyam eva nama:_nama: *to me alone praise after praise!*

.

*VLMitra.42. I hail that ego in me, which has no action nor agency, nor any

desire nor worldly affair of its own. It has no body nor does it eat or
sleep (but it is as itself).

न अहम् आत्मा न वा को अन्यो न अहम् अस्मि न चेतरः ।

na_aha.m AtmA na vA ka:_anya:_na_aha.m asmi na cetara: |

सर्वम् एवाहम् एतस्मै मह्यम् एव नमो नमः ॥५।८०।४३॥

sarvam eva_aha.m etasmai mahyam eva nama:_nama: ||5|80|43||

.

na_a*ha.m *AtmA *I am not a self *

na vA ka: anya: *nor anyone else *

na_a*ha.m *asmi *not I am I *

na cetara: *not otherwise *

sarvam eva_a*ha.m **the All Only am I *

etasmai mahyam eva *nama:_*nama: *to this me alone praise after praise!*

.

*VLMitra.43. This ego is not myself nor any other, and there is nothing as

I or anybody else. The ego is all in all, and I bow down to that being.
(There is no direct evidence as what the ego is, but is pointed by mere
indirect and negative evidences as what it is not).

*Murty.40.49 ...Salutations to such I. I am equal. I am immanent in all. I
am subtle. I shine all the world. I have attained that state. Salutations
to such I. I am not this world with all its rivers, hills and such....

*Murty.40.49 .... To such I, my salutations. I am not, I am not even Self,
not any other, I am all and primordial one. I am the creator. I am
consciousness. I am the worlds. There is no differentiation in me.
Salutations to such I. I am changeless. I am eternal. I have no parts. I am
in all. I am all times. To such I salutations.

*jd. na a*ha.m *AtmA *I am not a self *na vA ka: anya: *nor whatever else *
na_a*ha.m *asmi *not I am I *na cetara: *not otherwise *sarvam eva a*ha.m **the
All Only am I *etasmai mahyam eva *nama:_*nama: *to this me alone praise
after praise!* .

अहम्.आदिर् अहम् धाता चिद् अहम् भुवनानि अहम् ।

aham.Adi:_aha.m dhAtA cit_aha.m bhuvanAni_aha.m |

मम नास्ति व्यवच्छेदो मह्यम् एव नमो नमः ॥५।८०।४४॥

mama na_asti vyavaccheda:_mahyam eva nama:_nama: ||5|80|44||

.

a*ha.m *Adi:

a*ha.m *dhAtA

ci*t_aha.m *

bhuvanAn*i_aha.m + *

mama na_asti vyavaccheda:

mahyam eva *nama:_*nama: *to me alone praise after praise!*

.

*VLMitra.44. The ego is the first cause and support of all, it is the

intellect and the soul of all worlds. It is the whole without parts; I
therefore bow down to that ego.

*Murty.40.49 .... Even so I am this world with all the plenitude of matter
and objects. Salutation to such I. With thinking departed, radiant with
equality, being infinite even after the manifested universe I am beyond
qualities, I am that Lord, who never is ephemeral. Salutations to such I.

निर्विकाराय नित्याय निरंशाय महात्मने ।

nirvikArAya nityAya niraMzAya mahAtmane |

सर्वस्मै सर्व.कालाय मह्यम् एव नमो नमः ॥५।८०।४५॥

sarvasmai sarva.kAlAya mahyam eva nama:_nama: ||5|80|45||

.

nirvikArAya *To the invariable*

nityAya *eternal*

niraMzAya *partless*

mahAtmane *Great Self*

sarvasmai *to the All*

sarva.kAlAya *(of) all times*

mahyam eva *nama:_*nama: *to me alone praise after praise*

*!*

*VLMitra.45. I prostrate to the self.same Ego of all, which is eternal and

immutable, which is the sole immense soul and without its parts. It is all,
in all and abides at all times.

*Murty.40.49..... Salutations to such I. I am changeless. I am eternal. I
have no parts. I am in all. I am all times. To such I salutations...

नीरूपाय निराख्याय प्रकाशाय महात्मने ।

nIrUpAya nirAkhyAya prakAzAya mahAtmane |

स्वयम् आत्मा एक.संस्थाय मह्यम् एव नमो नमः ॥५।८०।४६॥

svayam AtmA_eka.saMsthAya mahyam eva nama:_nama: ||5|80|46||

.

nIrUpAya nirAkhyAya

prakAzAya mahAtmane *+ *

svayam AtmA_eka.saMsthAya

mahyam eva *nama:_*nama:

mahyam eva *nama:_*nama: *to me alone praise after praise*

*!*

*VLMitra.46. It is without any form or designation, and is manifest as the

immense spirit. It abides in itself, and I bow down to that ego.

*Murty.40.49 ... I am consciousness. I am the worlds. There is no
differentiation in me. Salutations to such I. I am changeless. I am
eternal. I have no parts. I am in all. I am all times. To such I
salutations. I have no form, no name. I am self.luminous...

समाम् सर्व.गताम् सूक्ष्माम् जगद्.एक.प्रकाशिनीम् ।

samAm sarva.gatAm sUkSmAm jagat.eka.prakAzinIm |

सत्ताम् उपगतो ऽस्म्य् अन्तर् मह्यम् एव नमो नमः ॥५।८०।४७॥

sattAm upagata:_asmi_antar mahyam eva nama:_nama: ||5|80|47||

.

samAm sarva.ga*tAm *sUkSmAm

jagat.eka.prakAzinIm *+ *

sat*tAm *upagata: asmi_antar

mahyam eva nama:_nama:

mahyam eva *nama:_*nama: *to me alone praise after praise!*

*VLMitra.47. It is the same in all things in its too minute form, and is

the manifester of the universe. It is the essence of my existence and
abiding in me, in which state I bow down to it.

*Murty.40.49 ... There is no differentiation in me. Salutations to such I.
I am changeless. I am eternal. I have no parts. I am in all. I am all
times. To such I salutations. I have no form, no name. I am self.luminous.
I abide as Self. Salutations to such I. I am equal. I am immanent in all. I
am subtle. I shine all the world. I have attained that state. Salutations
to such I....

स.अद्र्य्.अब्ध्य्.उर्वी नदी सा इयम् न अहम् एव अहम् एव वा ।

sa.adri.abdhi_urvI nadI sA_iyam na_aha.m eva_aha.m eva vA |

जगत् सर्वम् पदार्थ.आढ्यम् मह्यम् एव नमो नमः ॥५।८०।४८॥

jagat sarvam padArtha.ADhyam mahyam eva nama:_nama: ||5|80|48||

.

sAndhi.abdhi_urvI nadI sA_iyam

na.a*ha.m *eva *I am not *

a*ha.m *eva vA *or else I am *

jaga*t s*arvam padArtha.ADhyam *the whole world pregnant with things *

mahyam eva nama:_nama: *so let there be praise after praise of me alone*

*!*

*VLMitra.48. It is the earth and ocean with all their hills and rivers,

which are not the ego, nor they are the ego itself. I bow to the selfsame
ego which comprises the world with all its contents.

*Murty.40.49 .... I am not this world with all its rivers, hills and such.
Even so I am this world with all the plenitude of matter and objects.
Salutation to such I...

*SwamiV.47.49 That which is omnipresent equally in all, to that subtle

indwelling omnipresence, that self, salutations!

व्यपगत.मननम् समाभिरामम्

vyapagata.mananam samAbhirAmam

प्रकटित.विश्वम् अप्य् अनन्तम् ।

prakaTita.vizvam api_anantam |

स्वयम् अजम् अजरम् गुणाद् अतीतम्

svayam ajam ajaram guNAt_atItam

वपुर् अहम् अच्युतम् ईश्वरम् नमामि ॥५।८०।४९॥

vapu:_a*ha.m *acy*uta.m *Izvaram namAmi ||5|80|49||

.

vyapagata*.gone.away/disappeared.*manana*.thott/mentation.*m

samAbhirAma*.most.agreeable/pleasing.*m

prakaTita*.proclaimed/evident.*vizva*.universe.*m api.*tho/even *ananta
*.boundless/endless**.*m

svayam.*oneself/Urself* aja.*unborn.*m ajara*.undecaying.*m *from/thru* guNa
*.quality/virtue.*At atIta*.gone.beyond.*m

vapus.*wondrous\body* aham.*I* acyuta*.unshaken/firm/imperishable.*m Izvara.
*Lord/master.*m namAmi*.xx*

*. *

*VLMitra.49. I bow to that undecaying and indestructible Lord which is

beyond thought, and is ever charming and ever the same. Who manifests the
endless universe with all its worlds and many more yet invisible and
unformed bodies. He is unborn and undecaying, and his body is beyond all
attributes and dimensions.

*SwamiV.47.49 That which is omnipresent equally in all, to that subtle

indwelling omnipresence, that self, salutations!

*fm5081*

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Thu, Jun 3, 2021 at 7:58 AM Jiva Das <das....@gmail.com> wrote:

> fm5080 2.jn02-03 The Connexion of Percept and Perception .z49
>
>
> https://www.dropbox.com/s/wl5y353wd9x1uvg/fm5080%202.jn02-03%20The%20Connexion%20of%20Percept%20and%20Perception%20.z49.docx?dl=0
>
>
>
>
>
>
>

> *o*ॐ*m*
>
>
>
>
>
>
>
> FM.5.80
>
>
>
> *The Connexion of Percept & Perception*
>
>
>
> *VASISHTHA THE PLENTIFUL declared–*

>
>
>
> इदम् अन्तः कलयतो भोगान् प्रति विवेकिनः ।
>
> idam anta: kalayata:_bhoga.an prati viveki.na: |
>
> पुरःस्थितान् अपि सदा स्पृहा एव अङ्ग न जायते ॥५।८०।१॥
>
> pura:sthitAn api sadA spRhA_eva_aGga na jAyate ||5|80|1||
>
> .
>

> idam*.this.here* anta: kalayat.a: bho*ga.an *prati viveki*.na: *puras.
> *before/in.front.of*.sthita*.**situate/set*.an api.*even/tho* sadA.
> *always*/*ever.* spRhA.*longing* eva.*very/only *aGga*.body/limb\**indeed
> *na.*no/t* jAyate.*is.born* *– does not arise*
>
> *. *

>
> anta:
>
> kalayat
>
> bhoga
>
> prati
>
> viveki
>

> *. *
>
> *vlm. I will now describe to you that pensive *excogitation*, which keeps *the
> reasoning mind,* *from attending to objects placed in its presence.*

>
> ~?? O Rama, if one makes the inquiry (I am going to suggest), people with
> discrimination will never be attracted to pleasures even when they come
> before them.
>
> *sv. One who engages himself in enquiry is not tempted by distractions.
>
>
>
> चक्षुर् आलोकनाय एव जीवस् तु सुख.दुःखयोः ।
>
> cakSu:_AlokanAya eva jIva:_tu sukha.du:khayo: |
>
> भाराय एव बलीवर्दो भोक्ता द्रवस्य नायकः ॥५।८०।२॥
>
> bhArAya_eva balIvardo bhoktA dravasya nAyaka: ||5|80|2||
>
> .
>

> cakSu: Alokana.aya eva.*very/only* *Sight is only for seeing,*
> *Living.Jîva*: tu.*tho* *but the Living jIva* sukha*.pleasant/good.space
> <http://good.space>*.du:kha*.unpleasant/bad.space <http://bad.space>*.yo:
> bhAra.aya eva.*very/only* *is for the bearing of pleasure and sorrow*
> balIvarda.*bull.*: ~bhoktA.*enjoyer* drava*.*sya ~nAyaka*.chief.*:

>
> .
>
> cakSus
>
> Alokana
>
> bhAra
>
> drava
>
> .
>
> *vlm.2. The eyes are for seeing only, and the living soul is for bearing
> the burthen of pain and pleasure alone; they are like the eyes and bodies
> of a beast, or like bull of burden, which sees and carries a load of food,
> without being able to taste it.
>
> *jd. Cf. the Mosaic law, "Thou shalt not muzzle the ox while he treadeth
> out the grain," where an ox separates the thin chaff wrapping from the
> seed.
>
> ~?? Bullocks bear the burden. But the owner gets the fruits of the labour.
> Eyes see. But a Jiva suffers sorrows and joys.
>

> ##balivarda . #barIvarda.: a bull. #*go*balIvarda*nyAyena *

> गोबलीवर्दन्यायेन instr. ind. after the manner of "a bull of cattle" , an
> expression to denote when a pleonasm (redundancy) is allowed. Na1g. on
> Pat. Introd. Mn. viii , 28 Sch.
>
>
>
> नयने रूप.निर्मग्ने क्षोभः क इव देहिनः ।
>

> na*yana.i *rUpa.nirma*gna.i *kSobha: ka:_iva dehina: |
>
> गर्दभे पल्वले मग्ने *का**.**ए*व सेनापतेः क्षतिः ॥५।८०।३॥
>
> garda*bha.i *palvale ma*gna.i *kA_eva senA.pate: kSati: ||5|80|3||
>
> .
>
> nayana.i rUpa.*form*.nirmagna.i –* when the eye is immersed in form . *kSobha:
> kas*.who?which* iva*.like/as.if* dehin.a: *. what trouble for the
> body.tenant? . *gardabha.i palvala.*pond/pool*.i magna.*drowned/immersed*.i
> –* when a donkey drowns in a pond . *kA.*who?what* eva.*very/only*
> senApati.e: kSati: *. what does the General of The Army care? *
>
> *? *

>
> nayana
>
> nirmagna
>
> kSobha
>
> kSati
>
> .
>
> *Murty.3. When eyes get enchanted by form, why should the Self be
> troubled? If a donkey drowns itself in a pond? Why should the commander be
> worried?
>
> *vlm.3. The eyes being confined to the visible phenomena, can do no harm
> to the soul residing in the body; as an ass fallen into a pit, is but a
> slight loss to its owner.
>

> *** na*yana.i *rUpa.nirma*gna.i **– when the eye is immersed in form . *kSobha:
> ka: iva dehina: *. what trouble for the body.tenant? . *garda*bha.i *palvale
> ma*gna.i **– when a donkey drowns in a pond . *kA_eva senA.pate: kSati: *.
> what does the General of The Army care? *

>
>
>
> रूप.कर्दमम् एतन् मा नयनास्व् आदय अधम ।
>
> rUpa.kardamam etat_mA_nayanAsu_Adaya,_adhama |
>
> नश्यत्य् एतन् निमेषेण भवन्तम् अपि हिंसति ॥५।८०।४॥
>
> nazyati_etat_nimeSa.iNa bhavantam api hiMsati ||5|80|4||
>
> .
>

> *hey *rUpa.*form.*kardama*m etat*.this.here* *dont!* nayana.Adaya.adhama
> mA*.dont! hey* nayana*, AsvAdaya.*taste!* adhama* [AS] nazyat*.i etat
> *.this.here* nimeSa*iNa
>
> *in a moment it is destroyed* bhavant*am *in its becoming *api.*even/tho*
> hIms<.ati
>
> *. *
>
> kardama
>
> nayana
>
> Adaya
>
> adhama
>
> ~AsvAdaya.*taste!*
>
> ~2*nimeSa*.eyeblink*
>
> hIms<.ati
>
> *. *

>
> *vlm.4. Do not O base man, regale thy eyes, with the dirty stuff of the
> sight of visibles; which perish of themselves in the twinkling of an eye,
> and put thee to peril also (by the diseases and difficulties which they
> load upon thee).
>
> *Murty.4. O foolish eye, do not delight in the mire of form. It will ruin
> itself soon and will destroy you too. Wise people restrain quickly cruel
> people with actions driven by discrimination. O eye, Form is prone to
> destruction. It is unreal and tentatively charming. You will get destroyed
> if you take refuge in it. You look at form like a witness. Why do get
> troubled by uniting with something that is under the control of time?
>
> *AS: The construction is irregular (ArSa is the euphemism(:.)) With

> proper breaks, it should read: rUpakardamam etad *mA nayanAsvAdaya adhama*
> |
> nazyati etad nime*Sa.iNa *bhavantam api hiMsati || The meaning is: O vile

> *with works like that *
>
> kSipram
>
> prajJa: krUra: nibadhyate
>
> *. *

>
> *AB. ... saMyak khyAnam saMkhyA prakAzo bAhyAbhyantarArtha.prAptyA kriyate

> yenaiva *a.svA* an.Atma.bhUtA ...

>
> *vlm.5. The acts which are deemed as one's own deeds and beings, and
> whereby the acutely intelligent man thinks himself to be living, and by
> which he counts the duration of his lifetime, (according to the saying,
> that our lives are computed by our acts, and not by the number of our
> days); these very acts, turn at last, against him, for his accountableness
> of them.
>
> *Murty.4. O foolish eye, do not delight in the mire of form. It will ruin
> itself soon and will destroy you too. Wise people restrain quickly cruel
> people with actions driven by discrimination. O eye, Form is prone to
> destruction. It is unreal and tentatively charming. You will get destroyed
> if you take refuge in it. You look at form like a witness. Why do get
> troubled by uniting with something that is under the control of time?
>
>
>
> उत्पन्न.ध्वंसि च आपात.मात्र.हृद्यम् असन्मयम् ।
>
> utpanna.dhvaMsi ca_ApAta.mAtra.hRdyam asat.mayam |
>
> रूपम् आश्रय मा, नेत्र, विनाशाय अविनाशिने ॥५।८०।६॥
>
> rUpam Azraya mA, netra, vinAzAya_avinAzine ||5|80|6||
>
> .
>
> utpanna.dhvaMsi ca
>
> ApAta.mAtra.hRdyam asat.mayam +
>

> rUpam Azraya mA *have no recourse to form, *
>
> netra *my eyes, *
>
> vinAzAya_a.vinAzine
>
> *. *

>
> *vlm.6. Do not rely thy eyes on visible objects, which are unreal in their
> nature, and are produced to perish soon after, and to please thy sight for
> a moment only. Know them as destroyers of thy otherwise indestructible
> soul.
>
> *Murty.4. O foolish eye, do not delight in the mire of form. It will ruin
> itself soon and will destroy you too. Wise people restrain quickly cruel
> people with actions driven by discrimination. O eye, Form is prone to
> destruction. It is unreal and tentatively charming. You will get destroyed
> if you take refuge in it. You look at form like a witness. Why do get
> troubled by uniting with something that is under the control of time?
>
>
>
> साक्षिवत् त्वम् स्थितम्, नेत्र, रूपम् आत्मनि तिष्ठति ।
>
> sAkSivat tvam sthitam, netra, rUpam Atmani tiSThati |
>
> आलोकम् काल.वशतस् त्वम् एकम् किम् प्रतप्यसे ॥५।८०।७॥
>
> Alokam kAla.vaza.ta:_tvam ekam kim pra.tapyase ||5|80|7||
>
> .
>

> *my eyes*
>
> *you're a witness standing.by <http://standing.by>.*
>
> *Because.of that*
>
> *a form arises in the self,*
>
> *seen thru force ot Time.*
>
> *You are one.*
>
> *What could you get*
>
> *?*

>
> sAkSivat tvam sthitam
>
> netra
>
> rUpam Atmani tiSThati
>

> Alokam kAla.vaza.ta*:_t*vam ekam kim pratapyase
>
> *. *

>
> *vlm.7. O my eyes! that are but witnesses of the forms, which are situated
> in the soul; it is in vain that ye flash only to consume yourselves, like
> the burning lamps after a short while.
>
> *Murty.4. O foolish eye, do not delight in the mire of form. It will ruin
> itself soon and will destroy you too.
>
> *vlm. ..., which are situated in the soul; "it is in vain that ye flash
> only to consume yourselves, like the burning lamps after a short while"???
> das....@gmail.com .
>
>
>
> सलिल.स्पन्दवद्_दृष्टिः पिच्छिका इव अम्बर.उत्थिता ।
>
> salila.spandavat_dRSTi: picchikA_iva_ambara.utthitA |
>
> सुजाति.बन्धा स्फुरति तव, चित्त, किम् आगतम् ॥५।८०।८॥
>
> sujAti.bandhA sphurati tava, citta, kim Agatam ||5|80|8||
>
> .
>
> salila.spandavat_vRSTi: picchikA_iva_ambara.utthitA | sujAti.bandhA
> sphurati tava citta kim Agatam
>
> .
>

> salila*.spandavad_vRSTi: *
>
> picchikA iva ambara.utthitA
>
> *sujAti.bandhA sphurati tava *
>
> citta* my Affection, *
>
> kim Agatam* what comes of it? *
>
> *Murty.8. Sight is fickle like quivering *waters*. It can see *like a
> peacock tail arisen in the sky*. Form is a mere sparkle. *Oh mind*, what

> use is such a sight for you?
>

> *vlm.8. The vision of our eyes is as the fluctuation of *waters*, and its

> objects are as the motes that people the sun.beams in the sky. Whether
> these sights be good or bad, they are of no matter to our minds.
>
> #vRSTi (in saMkhya) one of the four forms of internal acquiescence, (cf.
> सलिल) MW.
>
> #salila f. (in सांख्य) one of the four kinds of #adhyAtmikA tuSTiH
> आध्यात्मिका तुष्टि or internal acquiescence (the other three being
> #ambhas अम्भस् , #ogha ओघ , and #vRSTi वृष्टि ; cf. #su.parA सु.पारा)
> तत्त्वसमास tattva.samAsa.
>
>
>
> कल्पाम्भसि इव शफरी चित्ते स्फुरण.धर्मिणी ।
>
> kalpa.ambhasi_iva zapharI citte sphuraNa.dharmiNI |
>
> स्वयम् स्फुरत्य् अहम्कारस् त्वम् अयम् प्रोत्थितः कुतः ॥५।८०।९॥
>
> svayam sphurati_ahamkAra:_tvam ayam protthita: kuta: ||5|80|9||
>
> .
>

> kalpa.ambhasi iva zapharI *like a sparklefish in Doomsday waters*
>
> citte sphuraNa.dharmiNI *vibrant dharma in Affective.mind*
>
> svayam sphurat*i_a*ham.kAras *itself projects ahamkAra."I"dentity*
>
> tvam *you*
>
> ayam protthita: kuta: *how did this some forth*
>
> *?*

>
> *Murty.9.O ego, this world is a sparkle in mind. May be so, but wherefrom
> have you come?
>
> *vlm.9. Again there is that little bit of egoism beating in our minds,
> like a small shrimp stirring amidst the waters; let it throb as it may, but
> why should we attribute it with the titles of "I, thou or he or this or
> that"?
>
>
>
> आलोक.रूपयोर्_नित्यम् जडयोः स्फुरतोर्_मिथः ।
>
> Aloka.rUpayo:_nityam jaDayo: sphurato:_mitha: |
>
> आधाराधेययोश् चित्तम् व्यर्थम् आकुलता तव ॥५।८०।१०॥
>

> AdhArAdheyayo:_cittam vy*artha*m *AkulatA tava ||5|80|10||
>
> .
>
> *of Light & Form *
>
> *ever/always* *of Sight and Form ever *
>
> jaDa*yo: sphurat*. sparkling/flashing/vibrating/manifesting*.o: *of inert
> and vibrant *mithas* = AdhAra*.Adheya*yo:* citta*m *vyartha*m AkulatA*_*tava
>
>
> *. *
>
> ~Aloka.rUpa.*form*.yo: nityam*.ever/always* *of Sight and Form ever *
>
> jaDa.yo: sphurat*. sparkling/flashing/vibrating/manifesting*.o: *of inert
> and vibrant *mithas* = AdhAra*.Adheya*yo:* citta*m *vyartha*m AkulatA*_*tava
>
>
> *. *
>
> ~Aloka.*Light/visual*
>
> jaDa
>
> mithas
>
> AdhAra
>
> Adheya
>
> *citta*
>
> vyartha
>
> AkulatA
>
> tava
>
> *. *

>
> *Murty.10. O mind, visible form is always inert. It springs out
> purposelessly. Why worry about it?
>
> *vlm.10. All inert bodies and their light appear together to the eye, the
> one as the container of the other; but they do not affect the mind, and
> therefore do not deserve our notice.
>
>
>
> रूप.आलोक.मनस्काराः परस्परम् असङ्गिनः ।
>
> rUpa.Aloka.manaskArA: parasparam asaGgina: |
>
> सम्पन्ना इव लक्ष्यन्ते वदनादर्श.बिम्बवत् ॥५।८०।११॥
>
> sampannA* iva lakSyante vadanAdarza.bimbavat ||5|80|11||
>
> .
>

> rUpa.*form*~Aloka.manaskAra*a: *Form & Light made in Manas.Mind*
>
> parasparam*.mutually/one.another* a.*non*.saGgi*na: *mutually unconnected
> *
>
> sampanna*.effected/accomplished*.a iva*.like/as.if* lakSy<.ante vadana
> *.face*.~Adarza*bimba*vat*.like*
>
> *. *

>
> *vlm.11. The sight of objects and the thoughts of the mind, have no
> connection with one another, (because the sight is related to the eye, and
> the thoughts bear relation with the mind); and yet they seem to be related
> to each other, as our faces and their reflexions in the mirror. (The retina
> of the eye receives the reflexions, and convey them to the sensory of the
> cranium, in the form of reflections or thoughts, and hence their mutual
> relations).
>
> *Murty.11. Form, sight and mind are not mutually related. Yet they give
> the feeling that they are related. It is like a face and its reflection in
> a mirror. This kind of feeling occurs only to ignorant persons, not for
> 'jnanis'. For him they are separate and so remain separate.
>
> *sv.11.12 Truly, scene, sight and mind are unrelated, like the face,
> mirror and reflection: yet, somehow the illusory notion arises that 'I see
> this'.
>
>
>
> अज्ञान.जन्तुना ह्य् एते श्लिष्टा जाता निरन्तराः ।
>
> ajJAna.jantunA hi_ete zliSTA* jAtA* nirantarA: |
>
> अज्ञाने ज्ञान.गिलिते पृथक् तिष्ठन्त्य् असन्मयाः ॥५।८०।१२॥
>
> ajJAne jJAna.gilite pRthak tiSThanti_a.san.mayA: ||5|80|12||
>
> .
>

> ajJAna.jantunA hi *for *w *the unknowing person *

>
> ete zliSTA: jAtA:
>
> nir.antarA:
>
> ajJAne jJAna.gilite
>
> pRthak
>
> tiSThanti_a.sat.mayA:
>

> *. *

>
> #gilita
>
> *vlm.12. Such is their inseparably reciprocal relation in the minds of the
> ignorant; but the wise who are freed from their ignorance, remain aloof
> from the visibles with their mental meditations alone.
>
>
>
> मनःकल्पनया हि एते सु.सम्बद्धाः परस्परम् ।
>
> mana:kalpanayA hi_ete su.sambaddhA: parasparam |
>
> रूप.आलोक.मनस्कारा दारुणी जतुना यथा ॥५।८०।१३॥
>
> rUpa.Aloka.manaskArA dAruNI jatunA yathA ||5|80|13||
>
> .
>
> mana:kalpanayA hi
>
> ete su.sambaddhA:
>

> parasparam.*mutually*
>
> rUpa.Aloka.manaskArA dAruNI
>
> jatunA yathA
>
> *. *

>
> *vlm.13. But the minds of the vulgar are as closely connected with the
> visibles, as the sacrificial wood with the llac dye.
>
> *sv.13 Ignorance is the wax in which these are sealed to one another; but
> self.knowledge is the fire in whose heat this wax melts away!
>
> *Murty.13.16 . Form, sight and mental movement these get united due to
> mind. It is like a resin bonding the limbs of a doll.
>
> #jatu
>

> #kLp #*kalpanA* . Forming, fashioning, "forming in the imagination,

> inventing", composition of a poem; Performing, doing, effecting. § An idea,
> fancy or image (conceived in the mind); appropriated or assumed, ayam s

> *a:_a*ham mama_idam ta*t_i*ty_Akalpita.kalpana:, y4027.021 ; Śanti.2.8.;

> idea, notion, sarvam brahma eva nahy asti tad.vinA kalpana.itarA,

> y3100.030; #kalpanA*zakti: *.f.. the power of forming ideas; #kalpanA
> *tyAga* forsaking imagination, naiSkarmyAt kalpanA.tyAgAt tanu: patati

> dehina:, y7001.001.
>
>
>
> स्व.मनोमननम् तन्तुर् मनोभ्यासेन यत्नतः ।
>
> sva.mana:mananam tantu:_mana:.abhyAsena yatna.ta: |
>
> विचाराच् चेदम् आयाति छिन्ना एव अज्ञान.भावना ॥५।८०।१४॥
>
> vicArAt_ca_idam AyAti chinnA_eva_ajJAna.bhAvanA ||5|80|14||
>
> .
>

> *by mulling over with effort, these irrational feelings can be shattered.*
>
> *thru effortful Mind.practice,*
>
> *your own.Mind being the thread of mentation,*
>
> *..(and this comes thru vicAra Enquiry)..*
>
> *this feeling of un.Wisdom is cut.away.*

>
> .
>
> sva.manas=mananam
>
> tantu:
>
> manas.abhyAsena yatnata:
>
> vicArAt_ca_idam AyAti
>
> chinnA_eva_ajJAna.bhAvanA
>

> *. *

>
> *Murty.13.16 . Form, sight and mental movement these get united due to
> mind. It is like a resin bonding the limbs of a doll.
>
> *vlm.14. It is by diligent study, that the chain of mental thoughts are
> severed from the visibles; in the like manner, as our wrong notions are
> removed by means of right reasoning.
>
> *sv.14.16 Indeed, it is through repeated thinking, that this ignorant
> relationship is strengthened; but I shall now destroy it through right
> enquiry. When ignorance is destroyed, such illusory relationship between
> scene, sight and mind will never again arise. The mind alone provides the
> senses with their intelligence; hence this mind should be destroyed.
>
> *sv. Indeed, it is through repeated thinking, that this ignorant
> relationship is strengthened;
>
> but I shall now destroy it through right enquiry.
>
>
>
> अज्ञान.संक्षयात् क्षीणे मनसि इमे पुनर् मिथः ।
>
> ajJAna.saMkSayAt kSINe manasi_ime punar mitha: |
>
> रूप.आलोक.मनस्काराः संघट्टन्ते न केचन ॥५।८०।१५॥
>
> rUpa.Aloka.manaskArA: saMghaTTante na kecana ||5|80|15||
>
> .
>
> ajJAna.saMkSayAt kSINe
>
> manasi ime punar mitha:
>

> rUpa*.A*loka.manaskArA:
>
> saMghaTTa.ante na ke.cana
>
> *. *

>
> *Murty.13.16 . Form, sight and mental movement these get united due to
> mind. It is like a resin bonding the limbs of a doll.
>
> *Murty.15. When mind itself declines, the union of the three things will
> not occur. Since mind is the inciter of all such emotions and senses, mind
> itself has to be demolished.
>
> *vlm.15. After dispersion of ignorance, and the connexion of the visibles
> from the mind, there will be no more a blending of forms and figures and
> their reflexions and thoughts in it.
>
>
>
> सर्वेषाम् चित्तम् एव अन्तर् इन्द्रियाणाम् प्रबोधकम् ।
>

> sarveSAm* citta*m *eva_antar_indriyANAm prabodhakam |

>
> तदेव तस्माद् उच्छेद्यम् पिशाच इव मन्दिरात् ॥५।८०।१६॥
>
> tadeva tasmAt_ucchedyam pizAca* iva mandirAt ||5|80|16||
>
> .
>

> sarveSAm *for everyone *
>
> cittam eva_antar *only affective mind within is *
>
> indriyANAm prabodhakam *of the senses the stimulator *
>
> tadeva *that only / then as.if *
>
> tasmAt *from that *
>
> ucchedyam *is to be cut.off/driven *
>
> pizAce iva mandirAt *as with a pishAcha.Cannibal from the house*
>
> *. *
>
> #gram. *#**tadeva* compare <tat_eva> and <tadA_iva>.

>
> prabodhaka
>
> ucchedya
>
> *vlm.16. The sensible impressions which have taken possession of the inner
> mind, are to be rooted out from it as they drive out a demon from the house.
>
>
>
> चित्त वल्गति मिथ्या एव दृष्टो ऽन्तो भवतो मया ।
>
> citta* valgati mithyA_eva dRSTa:_anta:_bhavata: mayA |
>
> अन्=आद्य्.अन्तयोः सु.तुच्छम् त्वम् वर्तमाने विनश्यसि ॥५।८०।१७॥
>
> an=Adi.antayo: su.tuccham tvam vartamAne vinazyasi ||5|80|17||
>
> .
>

> citta *– *O / when* my Affection *is
>
> valgati
>
> mithyA_eva *. tho falsely *
>
> dRSTa: anta: bhavata: mayA *. + *
>
> an=Adi.antayo:* . without beginning or end *
>
> su.tuccham
>
> tvam vartamAne vinazyasi *. *

>
> *Murty.17. O mind, you are pompously displaying yourself. Now I have
> discovered your nature. You are always nonexistent. You shall be
> annihilated even now, in the present.
>
> *sv.17.19 O mind, why do you vainly get agitated through the five senses?
> Only he who thinks 'It is my mind' is deluded by you.
>
> *vlm.17. O my mind! says the intelligent man, it is in vain that thou
> deludest me, who have known thy first and last as nothing; and if thou art
> so mean in thy nature (as the progeny of barren woman) thou must be so as
> nothing even at present.
>
>
>
> मुधा पञ्चभिर् आकारैः किम् अन्तः परिवल्गसि ।
>
> mudhA paJcabhi:_AkArai: kim anta: pari.valgasi |
>
> यस् त्वाम् स्वम् इति जानाति तस्य एव परिवल्गसि ॥५।८०।१८॥
>
> ya:_tvAm svam iti jAnAti tasya_eva parivalgasi ||5|80|18||
>
> .
>
> mudhA
>

> paJcabhi: AkArai: *with five formations *
>
> kim anta: pari.valgasi *you dance.around within + *
>
> ya: tvAm svam iti jAnAti *one who knows you as his own self *
>
> tasya_eva pari.valgasi
>
> *. *

>
> *vlm.18. Why dost thou display thyself in thy five fold form of the five
> senses unto me? Go make thy display before him who acknowledges and owns
> thee as his. (As for me I own the intellect and not the mind).
>
> *sv.17.19 O mind, why do you vainly get agitated through the five senses?
> Only he who thinks 'It is my mind' is deluded by you.
>
> *Murty.18.24 . O mind, you are the very embodiment of the five elements.
> Why are you leaping and gallopping inside the body? You are perhaps doing
> this for some one who thinks that you are his. I am a wicked person. I am
> not satisfied even a little by you...
>
>
>
> त्वद्.वल्गनम् मे कुमनो न मनाग् अपि तुष्टये ।
>
> tvat.valganam me ku.mana:_na manAk_api tuSTaye |
>
> माया मनःस्पन्द इव व्यर्थम् वृत्तिषु दह्यसे ॥५।८०।१९॥
>

> mAyA mana:spanda* iva vy*artha*m *vRttiSu dahyase ||5|80|19||
>
> .
>
> tvat.valganam
>
> *your *

>
> me ku.mana:
>
> na manAk_api tuSTaye
>

> *not even a bit of satisfaction *
>
> mAyA mana:spanda iva
>
> vy*artha*m *vRttiSu dahyase
>
> *. *

>
> *vlm.19. Thy grand display of the universe yields me no satisfaction,
> since I am convinced, O vile mind, all this to be no better than a magic
> play.
>
> *Murty.18.24 .. Maya is deceitful. You are unnecessarily, purposelessly
> responding to its vibrations and are getting burnt by it.
>
> *sv.17.19 O mind, why do you vainly get agitated through the five senses?
> Only he who thinks 'It is my mind' is deluded by you.
>
> रूप.आलोक.मनस्काराः परस्परम् असङ्गिनः ।
>
> rUpa.Aloka.manaskArA: parasparam asaGgina: |
>
> सम्पन्ना इव लक्ष्यन्ते वदनादर्श.बिम्बवत् ॥५।८०।११॥
>
> sampannA* iva lakSyante vadanAdarza.bimbavat ||5|80|11||
>
> .
>
> rUpa.Aloka.manaskArA:
>
> parasparam a.saGgina:
>

> sampannA*_*iva
>
> lakSyante vadana*.A*darza.bimbavat
>
> *. *

> ajJAna.jantunA hi *for *w *the unknowing person *

>
> ete zliSTA: jAtA:
>
> nir.antarA:
>
> ajJAne jJAna.gilite
>
> pRthak
>
> tiSThanti_a.sat.mayA:
>

> *. *

> parasparam.*mutually*
>
> rUpa.Aloka.manaskArA dAruNI
>
> jatunA yathA
>
> *. *

> #kLp #*kalpanA* . Forming, fashioning, "forming in the imagination,

> inventing", composition of a poem; Performing, doing, effecting. § An idea,
> fancy or image (conceived in the mind); appropriated or assumed, ayam s

> *a:_a*ham mama_idam ta*t_i*ty_Akalpita.kalpana:, y4027.021 ; Śanti.2.8.;

> idea, notion, sarvam brahma eva nahy asti tad.vinA kalpana.itarA,

> y3100.030; #kalpanA*zakti: *.f.. the power of forming ideas; #kalpanA
> *tyAga* forsaking imagination, naiSkarmyAt kalpanA.tyAgAt tanu: patati

>
> .
>
> sva.manas=mananam
>
> tantu:
>
> manas.abhyAsena yatnata:
>
> vicArAt_ca_idam AyAti
>
> chinnA_eva_ajJAna.bhAvanA
>

> *. *

> rUpa*.A*loka.manaskArA:
>
> saMghaTTa.ante na ke.cana
>
> *. *

> sarveSAm* citta*m *eva_antar_indriyANAm prabodhakam |

> ##valg . #*valg* cl. 1 u. (valgati, valgate वल्गति.ते, valgita वल्गित)

> to go, move, shake • leap, bounce, bound, go by leaps, gallop (fig. also)

> • dance, prance • *swagger *•• #abhivalg . abhi.valg . spring near or
> towards, boil up (water).
>
> ##valg . #*valgaka m. .* a jumper, dancer +
>
> ##valg . #*valganam* . bounding, jumping, galloping ••

> apArAvAra.vistAra.saMvit.salila.valganai: cid.eka.arNava eva. y3065.004.
>
>
>
> तिष्ठ वा गच्छ वा चित्त न असि मे न च जीवसि ।
>
> tiSTha vA gaccha vA citta* na_asi me na ca jIvasi |
>
> प्रकृत्या असि मृतम् नित्यम् विचारात् सुमृतम् स्मृतम् ॥५।८०।२०॥
>
> prakRtyA_asi mRtam nityam vicArAt su.mRtam smRtam ||5|80|20||
>
> .
>

> *coming or going, Affection, you're not mine nor do you live *
>
> *by nature, you are*
>
> mRtam nityam *always dead;*
>
> vicArA*t s*u.mRtam smRtam *after Enquiry you are known.to.be
> <http://known.to.be> dead!*

>
> *Murty.18.24 ... You may persist or depart. You are not living. You are,
> infact, not there. You are by nature dead. By inquiring into your nature
> one can realize that you are dead...
>
> *vlm.20. Whether thou abidest in me or not it is of no matter to me;
> because I reckon thee as dead to me as thou art dead to reason. (As the
> mind is perverse to reason, so are reasonable men averse to it. The mind is
> all along used in the sense of the sentient mind, and not the superior
> intellectual faculty—chit,
>
> which is distinct from chitta, synonymous with manas the mind.)
>
>
>
> निस्तत्त्वम् त्वम् जडम् भ्रान्तम् शठम् नित्यमृत.आकृते ।
>
> nistattvam tvam jaDam bhrAntam zaTham nityamRta.AkRte |
>
> मूढ एव त्वया अज्ञेन बाध्यो न प्रविचारवान् ॥५।८०।२१॥
>
> mUDha* eva tvayA_ajJena bAdhya:_na pra.vicAravAn ||5|80|21||
>
> .
>
> nis.tattvam tvam jaDam bhrAntam zaTham
>

> nityamRta*.A*kRte
>
> mUDhA_eva tvayA_ajJena bAdhy*a:_*na pra.vicAravAn
>
> *. *

>
> *vlm.21. Thou art a dull unessential thing, erroneous and deceitful and
> always reckoned as dead, the ignorant alone are misled by thee and not the
> reasonable. (It is hard to determine what the attributes of the mind may
> mean. It is said to be dead, because it is kept in mortification and
> subjection). *vlm.22. It was so long through our ignorance, that we had
> been ignorant of thee; it is now by the light of reason, that we find thee
> as dead as darkness, under the light of a lamp. There is always an
> impervious darkness under the lighted lamp, (zer cheragh tarikist).
>
> *sv.20.25 You do not exist, O mind. I do not care whether you stay or you
> go from me. You are unreal, inert, illusory. Only a fool is harassed by
> you, not a wise man. This understanding puts an end to the darkness of
> ignorance.
>
> *Murty.18.24 .... You are not living. You are, infact, not there. You are
> by nature dead. By inquiring into your nature one can realize that you are
> dead. You have no principle of living...
>
>
>
> वयम् अज्ञातवन्तस् त्वाम् मौर्ख्येण आशु मृतम् भवत् ।
>
> vayam ajJAtavanta:_tvAm maurkhyeNa_Azu mRtam bhavat |
>
> मृतम् अस्माकम् अद्य असि दीपानाम् तिमिरम् यथा ॥५।८०।२२॥
>
> mRtam asmAkam adya_asi dIpAnAm timiram yathA ||5|80|22||
>
> .
>

> vayam ajJAtavantas *when we were lacking Wisdom *
>
> tvAm maurkhyeNa_Azu *you thru your folly *
>
> mRtam bhavat *becoming *
>
> mRtam asmAkam *dead for us *
>
> adya *now *
>
> asi *you are *
>
> dIpAnAm timiram yathA *as the darkness of lamps*
>
> *. *

>
> *vlm.22. It was so long through our ignorance, that we had been ignorant
> of thee; it is now by the light of reason, that we find thee as dead as
> darkness, under the light of a lamp. There is always an impervious darkness
> under the lighted lamp, (zer cheragh tarikist).
>
> *sv.20.25 You do not exist, O mind. I do not care whether you stay or you
> go from me. You are unreal, inert, illusory. Only a fool is harassed by
> you, not a wise man. This understanding puts an end to the darkness of
> ignorance.
>
> *Murty.18.24 ... You harass only the ignorant, not a thinking person. Due
> to our foolishness, we did not realize soon that you are dead. We have now
> realized that you are dead due to our awakening to light. Our darkness in
> dispelled. You could obstinately persist in the house of (my) body for a
> long time due to our lack of association with noble and wise people. With
> your departure, my house of body can welcome good quests like selfcontrol
> and dispassion.
>
>
>
> शठेन भवता दीर्घ.कालम् देहगृहम् मम ।
>
> zaThena bhavatA dIrgha.kAlam deha.gRham mama |
>
> उपरुद्धन् अभूत् सर्वम् साधु.संसर्ग.वर्जितम् ॥५।८०।२३॥
>
> uparuddhan abhUt sarvam sAdhu.saMsarga.varjitam ||5|80|23||
>
> .
>

> zaThena bhavatA *– by grace of shaTha the Thief *
>
> dIrgha.kAlam *. for a long time *
>
> deha.gRham mama *. this body.house of mine *
>
> uparuddhan *besieging *
>
> abhUt.*was*
>
> sarva *everything *
>
> sAdhu.saMsarga.varjitam *bereft of good association*
>
> *. *

>
> *vlm.23. Thou hast long taken possession of this mansion of my body, and
> prevented me, O wily mind, from associating with the good and wise.
>
> *Murty.18.24 ... You could obstinately persist in the house of (my) body
> for a long time due to our lack of association with noble and wise people.
> With your departure, my house of body can welcome good quests like
> selfcontrol and dispassion.
>

> ##zath . #*zaTh* . to hurt • to laze • . zaTha. deceitful, malignant,
> wicked • #*zaTha*: . shaTha the Cheat (as citta) in fm5080 • *cheater*, a
> false lover, who looks one way and hits another • one of the four *class*es

> into which husbands are divided) • a, fool, blockhead. y2013.027
>
>
>
> जडे प्रेत.सम.आकारे गते त्वयि मनःशठे ।
>
> jaDe preta.sama.AkAre gate tvayi mana:zaThe |
>
> सर्व.सज्जन.संसेव्यम् इदम् देहगृहम् मम ॥५।८०।२४॥
>
> sarva.sat.jana.saMsevyam idam deha.gRham mama ||5|80|24||
>
> .
>

> jaDe *when you're a stiff *
>
> preta.sama.AkAre gate *having got to Ghost.formation *
>
> tvayi mana:zaThe *when you are, cheater Mind, *
>
> sarva.sat.jana=saMsevyam *then fit to serve all.good.people is *
>
> idam deha.gRham mama *this body.house of mine*
>
> *. *

>
> *vlm.24. Thou liest as dull as dead body at the door of this bodily
> mansion, against the entrance of my worshipped guests (of good virtues) to
> it.
>
> *Murty.18.24 ... You could obstinately persist in the house of (my) body
> for a long time due to our lack of association with noble and wise people.
> With your departure, my house of body can welcome good quests like
> selfcontrol and dispassion.
>
>
>
> पूर्वम् एव असि न आसीस् त्वम् सम्प्रत्य् एव शठम् जगत् ।
>
> pUrvam eva_asi na_AsI:_tvam samprati_eva zaTham jagat |
>
> न भविष्यसि च इदानीम् वेताल* किम् न लज्जसे ॥५।८०।२५॥
>
> na bhaviSyasi ca_idAnIm vetAla* kim na lajjase ||5|80|25||
>
> .
>

> pUrvam eva asi na_AsI*:.You.were._t*vam samprati eva

>
> zaTham jagat
>
> na bhaviSyasi ca_idAnIm vetAla kim na lajjase
>

> *. *

>
> zaTha cheat
>
> asi
>
> *vlm.25. O the gigantic monster of the world! which has its existence in
> no time. Art thou not ashamed, O my mind, to assume to thyself this
> deceitful form the world, and appear before me in this hideous shape?
>
> *Murty.25.32. O demon.like mind, you were never existing, neither in the
> past nor in the present and will never be in the future. You obstinately
> let the world persist. Are you not ashamed of such an action?...
>
>
>
> सह तृष्णा.पिशाचीभिः सह कोप.आदि.गुह्यकैः ।
>
> saha tRSNA.pizAcIbhi: saha kopa.Adi.guhyakai: |
>
> निर्गच्छ, चित्त.वेताल, शरीर.सदनान् मम ॥५।८०।२६॥
>
> nirgaccha, citta.vetAla, zarIra.sadanAt_mama ||5|80|26||
>
> .
>

> *take your cannibal cravings*
>
> *your hoarded hates*
>
> *and *
>
> *get out, Zombie.Affection, from my body.house*
>
> *!*

>
> saha tRSNA.pizAcIbhi: saha kopa.Adi.guhyakai: | nirgaccha, citta.vetAla,
> zarIra.sadanAt_mama
>

> *. *

>
> *sv. ... your cravings and your emotions like anger.
>
> *Murty. ... your friends, desire, anger and such emotions....
>
>
>
> दिष्ट्या विवेक.मात्रेण निर्गतो देह.मन्दिरात् ।
>
> diSTyA viveka.mAtreNa nirgata:_deha.mandirAt |
>
> प्रमत्तश् चित्त.वेतालः कुवृकः कन्दराद् इव ॥५।८०।२७॥
>
> pramatta:_citta.vetAla: kuvRka: kandarAt_iva ||5|80|27||
>
> .
>

> diSTyA *. happily *
>
> viveka.mAtreNa *. by means of measured Discernment *
>
> nir.gata: deha.mandirAt *. away.gone from the body.tomb *
>
> pramatta: citta.vetAla:
>
> ku.vRka: kandarAt iva *. *
>
> *kuvRka – *big bad wolf?

>
> *vlm.27. Seeing the advance of reason to the temple of the body, the demon
> of the mind flies from it, as the savage wolf leaves its den at the
> approach of the hunter.
>
> *Murty.25.32 ... Fortunately, due to the mantric effect of 'viveka'
> (discrimination), thoughts, feelings and perceptions have left my house of
> body like a fox which leaves its cave residence. ...
>
>
>
> अहो नु चित्रम् सु.महज्.जडेन क्षण.भङ्गिना ।
>
> aho nu citram su.mahat.jaDena kSaNa.bhaGginA |
>
> मनःशठेन सर्वे ऽयम् नीतो विवशताम् जनः ॥५।८०।२८॥
>
> mana:zaThena sarve_ayam nIta:_vivazatAm jana: ||5|80|28||
>
> .
>
> aho nu citram su.mahat
>
> jaDena kSaNa.bhaGginA
>

> mana:zaThena sarve_ayam nIta:*_*vi.vazatAm jana: *. *

> sarvathA eva asi *in every.which way you are *
>
> na mayA *not w me *

>
> dIna.cittake
>
> mAryase
>
> mRtam iti_avabuddham tvam adya kevalam ajJa he
>

> *adya na mAryase*

>
> .AB. he ... ||
>
> *sv.30 O mind, I have slain you today because I have realised that you
> never did exist in truth.
>
> *vlm.30. I need not try to defeat the power of my foolish mind, after I
> have already baffled its attempts against me, and laid it to dust.
>
> *Murty.25.32 ... My miserable thinking made me feel that you are always
> existing. Now I know that you are dead.
>
> *VA. O ignorant wretched mind, only you are everywhere, I did not kill you
> today, now you are awakened and know you were always completely dead.
> *AS: O wretched mind, you won't be completely destroyed by me today
> (sarvathA
> eva na mAryase), since I already know that you are (really) dead anyway!
> This should be contrasted with verse 29.
>
>
>
> एतावन्तम् अहम् कालम् त्वाम् ज्ञात्वा जीवता.आस्थिति ।
>
> etAvantam aham kAlam tvAm jJAtvA jIvatA.Asthiti |
>
> श्लिष्टः प्रभूत.सङ्गासु चिरम् संसृति.रात्रिषु ॥५।८०।३१॥
>
> zliSTa: prabhUta.saGgAsu ciram saMsRti.rAtriSu ||5|80|31||
>
> .
>
> etAvantam aham kAlam
>
> tvAm jJAtvA jIvadAsthiti
>
> zliSTa: prabhUta.saGgAsu
>

> ciram saMsRti.rAtriSu *.*
>
> *. *

>
> *vlm.31. I had erelong taken thee for a living thing, and passed many a
> livelong life, and day and night, with thy company in this dreary world.
>
> *sv.31.37 For a very long time, this ghost of a mind generated countless
> evil notions like lust, anger, etc. Now that that ghost has been laid, I
> laugh at my own past foolishness.
>
> *Murty.25.32 ..... I was absolutely ignorant. All these days I felt that
> you were alive and spent immumerable nights with you. Now that I know that
> you are not, I shall abide in the Self with delight.
>
> AB. ... jIvadAsthiti jIvata iva ... ||
>
>
>
> चित्तम् मृतिम् हि न अस्ति इदम् इति अद्य अधिगतम् मया ।
>
> cittam mRtim hi na_asti_idam iti_adya_adhigatam mayA |
>
> तेन त्वदाशाम् संत्यज्य तिष्ठामि आत्मनि केवलम् ॥५।८०।३२॥
>
> tena tvadAzAm saMtyajya tiSThAmi_Atmani kevalam ||5|80|32||
>
> .
>
> cittam mRtim hi na_asti_idam
>
> iti_adya.adhigatam mayA
>
> tena tvadAzAm saMtyajya
>
> tiSThAmi_Atmani kevalam
>

> *. *

>
> *vlm.32. I have now come to know the nullity of the mind, and that it is
> put to death by my power; I have hence given up my concern with it, and
> betaken to my reliance in the ever existent soul only.
>
> *Murty.25.32 ..... I was absolutely ignorant. All these days I felt that
> you were alive and spent immumerable nights with you. Now that I know that
> you are not, I shall abide in the Self with delight.
>
>
>
> दिष्ट्या चित्तम् मृतम् इति ज्ञातम् अद्य मया स्वयम् ।
>

> diSTyA* citta*m *mRtam iti jJAtam adya mayA svayam |

>
> न शठेन समम् न इयम् समग्रम् जीवितम् निजम् ॥५।८०।३३॥
>
> na zaThena samam na_iyam samagram jIvitam nijam ||5|80|33||
>
> .
>

> diSTyA* citta*m *mRtam iti

>
> jJAtam adya mayA svayam
>
> na zaThena samam na_iyam
>
> samagram jIvitam nijam
>

> *. *

>
> *vlm.33. It is by good luck, that the living liberated men come to know
> the demise of their minds; and cease to spend their lives under the
> illusion of its existence.
>
> *Murty.33.39 . Now it is realised by me, by myself that 'mind is dead'. I
> should not spend my life purposelessly now. With the demon inside thrown
> out from the house of body, I must abide in myself at ease.
>
>
>
> उत्सार्य देह.सदनान् मनःशठम् अहम् क्षणात् ।
>
> utsArya deha.sadanAn_mana:zaTham aham kSaNAt |
>
> अहम् स्वस्थः स्थितो ऽस्म्य् अन्तर् वेताल.परिवर्जितः ॥५।८०।३४॥
>
> aham svastha: sthita:_asmi_antar vetAla.parivarjita: ||5|80|34||
>
> .
>
> utsArya deha.sadanAn
>
> mana:zaTham aham kSaNAt
>
> aham svastha: sthita: asmi_antar
>
> vetAla.parivarjita:
>

> *. *

>
> *vlm.34. Having driven away the deceitful demon of the mind, from the
> mansion of my body; I am situated at rest without any troublesome thought
> or turbulent passion in me.
>
> *Murty.33.39 .... With the demon inside thrown out from the house of body,
> I must abide in myself at ease.
>
>
>
> चित्त.वेताल.लब्धेन चिरम् कालम् मया आत्मना ।
>
> citta.vetAla.labdhena ciram kAlam mayA_AtmanA |
>
> कृता विकारा विविधाः स्वयम् स्मृत्वा हसामि अहम् ॥५।८०।३५॥
>
> kRtA* vikArA* vividhA: svayam smRtvA hasAmi_aham ||5|80|35||
>
> .
>

> citta.vetAla.labdhena *caught by the Zombie chitta.Affection *
>
> ciram kAlam *for a long time *
>
> mayA AtmanA *by my Self *
>
> kRtA: vikArA: vividhA: *are done various functions *
>
> svayam smRtvA *recalling my ownself *
>
> hasAmi_aham *I laugh*
>
> *. *

>
> *vlm.35. I smile to think in myself the many follies, to which I was led
> for a long time under the influence of my demoniac mind.
>
> *Murty.33.39 ..... I smile at all the ugly things and actions that I did
> while I was posessed by the demon of mind.
>

> *Ott. #*vikAra m. .* (in सांख्य) a production or derivative from #prakRti

> प्रकृति (there are 7 विकारs, viz. बुद्धि #buddhi.Intellect, अहं.कार #

> *ahamkAra."I"dentity,* and the 5 तन्.मात्र tan.mAtras (which are

> #chitta). 7 vikAras = 1 manas.Mind +
>
>
>
> चिरान् निपातितो दिष्ट्या विचार.असि.परार्दितः ।
>
> cirAt_nipAtita:_diSTyA vicAra.asi.parArdita: |
>
> हृद्.गेहाच् चित्त.वेतालस् ताल.उत्ताल.समुन्नतिः ॥५।८०।३६॥
>
> hRt.gehAt_citta.vetAla:_tAla.uttAla.samunnati: ||5|80|36||
>
> .
>

> cirAt *after long *
>
> nipAtita: diSTyA
>
> vicAra.asi.parArdita:
>
> hRt.gehAt *from the heart.home *(cf. "hearth")
>
> citta.vetAla :
>
> tAla.uttAla.samunnati:
>
> *. *

>
> *vlm.36. It is by my good fortune, that the gigantic demon of my mind, is
> at last vanquished by the sword of my reason, and driven out of the mansion
> of my body.
>
> *Murty.33.39 .... Realizing this, I have cut asunder this connection with
> the sword of inquiry and pushed it out of the house of body. With the demon
> of mind slayed, I have attained the sacred state....
>
>
>
>
>
> प्रशान्ते चित्त.वेताले पवित्राम् पदवीम् गते ।
>
> prazAnte citta.vetAle pavitrAm padavIm gate |
>
> दिष्ट्या शरीर.नगरे सुखम् तिष्ठामि केवलम् ॥५।८०।३७॥
>
> diSTyA zarIra.nagare sukham tiSThAmi kevalam ||5|80|37||
>
> .
>
> prazAnte
>
> citta.vetAle
>
> pavitrAm padavIm gate
>
> diSTyA zarIra.nagare
>

> sukham tiSThAmi kevalam *. *

>
> .
>
> *vlm.37. It is by my good fortune also, that my heart is after all
> purified from its evil inclination, by the suppression of my demoniac mind;
> and that my soul now rests alone in peace, in the abode of my body.
>
> *Murty.33.39 ..... With the demon of mind slayed, I have attained the
> sacred state. I am fortunately sitting at ease in the city of body. Mind is
> dead.
>
>
>
> मृतम् मनो मृता चिन्ता मृतो ऽअहम्कार.राक्षसः ।
>
> mRtam mana:_mRtA cintA mRta:_ahamkAra.rAkSasa: |
>
> विचार.मन्त्रेण समः स्वस्थस् तिष्ठामि केवलम् ॥५।८०।३८॥
>
> vicAra.mantreNa sama: svastha:_tiSThAmi kevalam ||5|80|38||
>
> .
>

> mRtam manas *. dead is Mind *
>
> mRtA cintA *. dead is Care *
>
> mRta: aham.kAra.rAkSasa: *. dead the "I"dentity.monster + *
>
> vicAra.mantreNa *. with the tool of Enquiry *

>
> sama:
>
> svastha: tiSThAmi kevalam
>
> .
>
> *vlm.38. With the death of the mind, there is an end of my egoism and all
> my troublesome thoughts and cares; and the expulsion of the ogres of evil
> passions from my breast, by the breath or mantra of reason, has made it a
> place of rest for my soul.
>
> *Murty.33.39 ... Mind is dead. Thinking and worry are gone. The rakshasa
> of ego is dead. All this due to the 'mantra' of inquiry.
>
> *sv.38.39 O The mind is dead; all my worries and anxieties are dead; the
> demon known as ego.sense is dead, too: all this has been brought about
> through the mantra of enquiry. I am free and happy now. All my hopes and
> desires have gone.
>
>
>
> किम् मनो मे मम आशा का को मे ऽहम्कारको_भवेत् ।
>
> kim mana:_me mamAzA kA ko me_ahamkAraka:_bhavet |
>
> दिष्ट्या व्यर्थम् कलत्रम् मे नष्टम् एतद् अशेषतः ॥५।८०।३९॥
>

> diSTyA vy*artha*m *kalatram me naSTam etat_azeSata: ||5|80|39||

>
> .
>
> kim manas me mama_AzA kA
>

> ka: me_aham.kArako bhavet *who becomes my "I"dentification? *
>
> diSTyA vy*artha*m *kalatram me
>
> naSTam etat_a.zeSata:
>
> *. *

>
> *vlm.39. What is this mind with its egoism and eager expectations to me,
> than a family of intractable inmates, of whom I have fortunately got rid by
> their wholesale deaths.
>
> *sv.38.39 O The mind is dead; all my worries and anxieties are dead; the
> demon known as ego.sense is dead, too: all this has been brought about
> through the mantra of enquiry. I am free and happy now. All my hopes and
> desires have gone.
>
> *Murty.33.39 .... I am now abiding at ease in a state of absolute
> equality. What is this mind for me? What is this desire of mine? Why am I
> becoming egoistic? Fortunately, I have realized that wife and such are
> enormously damaging.
>
>
>
>
>

> *AWAKENING SONG*

>
>
>
> एकस्मै कृत.कृत्याय नित्याय विमल.आत्मने ।
>
> ekasmai kRta.kRtyAya nityAya vimala.Atmane |
>
> निर्विकल्प.चिद्.आख्याय मह्यम् एव नमो नमः ॥५।८०।४०॥
>
> nirvikalpa.cit.AkhyAya mahyam eva nama:_nama: ||5|80|40||
>
> .
>
> ekasmai
>
> kRtakRtyAya
>
> nityAya
>

> vimala*.A*tmane *. + *
>
> nirvikalpa.cidAkhyAya
>
> mahyam eva *nama:_*nama: *to me alone praise after praise!*

>
> *Murty.40.49 . Salutations to me who am fulfilled, eternal, pure and
> changeless consciousness. These is no grief in me; no delusion in me, no
> egoism. I am not anything else other than Self.
>
> *sv.40 Salutations to my own self! There is no delusion, no sorrow, no I,
> no other!
>
> *vlm.40. I hail that pure and ever prosperous soul which is selfsame with
> my inward soul, and identic with the immutable intellect; (and not with the
> changeful mind).
>
>
>
> न शोको ऽस्ति न मोहो ऽस्ति न च एव अहम् अहम् स्वयम् ।
>
> na zoka:_asti na moha:_asti na ca_eva_aham aham svayam |
>
> न.च न अहम् न.च अन्यो ऽहम् मह्यम् एव नमो नमः ॥५।८०।४१॥
>
> na.ca na_aham na.ca_anya:_aham mahyam eva nama:_nama: ||5|80|41||
>

> *.*
>
> *no grief is*
>
> *no delusion is*
>
> *nor is there even I*
>
> *I myself nor no.I*
>
> *nor another*
>
> *I*
>
> *of me alone praise after praise*
>
> *!*

>
> na zoka:_asti
>
> na moha:_asti
>
> na ca_eva_aham
>
> aham svayam |
>
> na ca_eva_ahamaham
>
> svayam |
>
> na.ca na_aham
>
> na.ca_anya:_aham
>

> mahyam eva nama:_nama: *.*
>
> *. *

>
> *vlm.41. I hail that ego in me, which is yet not myself nor I nor any
> other person, nor is it subject to sorrow or error.
>
> *sv.41.44 I am not the self, nor am I someone else, I am the all in all:
> salutations to my own self!
>
>
>
> न मम आशा न कर्माणि न संसारः न कर्तृता ।
>
> na mama_AzA na karmANi na saMsAra: na kartRtA |
>
> न भोक्तृता न देहः मे मह्यम् एव नमो नमः ॥५।८०।४२॥
>
> na bhoktRtA na deha: me mahyam eva nama:_nama: ||5|80|42||
>
> .
>
> na mama_AzA
>

> na karmANi *. no karmas . *
>
> na saMsAra: *. no *saMsAra . *
>
> na kartRtA *– no state of Doer + *
>
> na bhoktRtA *. no state of Enjoyer . *
>
> na deha: me *– no body for me. *
>
> mahyam eva nama:_nama: . *to me alone praise after praise!*

>
> *vlm.42. I hail that ego in me, which has no action nor agency, nor any
> desire nor worldly affair of its own. It has no body nor does it eat or
> sleep (but it is as itself).
>
>
>
> न अहम् आत्मा न वा को अन्यो न अहम् अस्मि न चेतरः ।
>
> na_aham AtmA na vA ka:_anyo_na_aham asmi na cetara: |
>
> सर्वम् एवाहम् एतस्मै मह्यम् एव नमो नमः ॥५।८०।४३॥
>
> sarvam eva_aham etasmai mahyam eva nama:_nama: ||5|80|43||
>
> .
>

> na_aham AtmA . *I am not a self *
>
> na vA ka: anya: . *nor anyone else *
>
> na_aham asmi . *not I am I *
>
> na cetara: . *not otherwise *
>
> sarvam eva_aham . *the All Only am I *
>
> etasmai mahyam eva *nama:_*nama: . *to this me alone praise after praise!*

>
> *vlm.43. This ego is not myself nor any other, and there is nothing as I
> or anybody else. The ego is all in all, and I bow down to that being.
> (There is no direct evidence as what the ego is, but is pointed by mere
> indirect and negative evidences as what it is not).
>
> *Murty.40.49 ...Salutations to such I. I am equal. I am immanent in all. I
> am subtle. I shine all the world. I have attained that state. Salutations
> to such I. I am not this world with all its rivers, hills and such....
>
> *Murty.40.49 .... To such I, my salutations. I am not, I am not even Self,
> not any other, I am all and primordial one. I am the creator. I am
> consciousness. I am the worlds. There is no differentiation in me.
> Salutations to such I. I am changeless. I am eternal. I have no parts. I am
> in all. I am all times. To such I salutations.
>

> *jd. . na aham AtmA . *I am not a self *na vA ka: anya: . *nor whatever
> else *na_aham asmi . *not I am I *na cetara: . *not otherwise *sarvam eva
> aham . *the All Only am I *etasmai mahyam eva *nama:_*nama: . *to this me
> alone praise after praise!* .

>
>
>
> अहम्.आदिर् अहम् धाता चिद् अहम् भुवनानि अहम् ।
>
> aham.Adi:_aham dhAtA cit_aham bhuvanAni_aham |
>
> मम नास्ति व्यवच्छेदो मह्यम् एव नमो नमः ॥५।८०।४४॥
>
> mama na_asti vyavaccheda:_mahyam eva nama:_nama: ||5|80|44||
>
> .
>
> aham Adi:
>
> aham dhAtA
>

> ci*t_a*ham
>
> bhuvanAn*i_a*ham *. + *
>
> mama na_asti vyavaccheda:
>
> mahyam eva *nama:_*nama: . *to me alone praise after praise!*

>
> .
>
> *vlm.44. The ego is the first cause and support of all, it is the
> intellect and the soul of all worlds. It is the whole without parts; I
> therefore bow down to that ego.
>
> *Murty.40.49 .... Even so I am this world with all the plenitude of matter
> and objects. Salutation to such I. With thinking departed, radiant with
> equality, being infinite even after the manifested universe I am beyond
> qualities, I am that Lord, who never is ephemeral. Salutations to such I.
>
>
>
> निर्विकाराय नित्याय निरंशाय महात्मने ।
>
> nirvikArAya nityAya niraMzAya mahAtmane |
>
> सर्वस्मै सर्व.कालाय मह्यम् एव नमो नमः ॥५।८०।४५॥
>
> sarvasmai sarva.kAlAya mahyam eva nama:_nama: ||5|80|45||
>
> .
>

> nirvikArAya *To the invariable*
>
> nityAya *eternal*
>
> niraMzAya *partless*
>
> mahAtmane *Great Self*
>
> sarvasmai *to the All*
>
> sarva.kAlAya *(of) all times*
>
> mahyam eva *nama:_*nama: *to me alone praise after praise*
>
> *!*

>
> *vlm.45. I prostrate to the self.same Ego of all, which is eternal and
> immutable, which is the sole immense soul and without its parts. It is all,
> in all and abides at all times.
>
> *Murty.40.49..... Salutations to such I. I am changeless. I am eternal. I
> have no parts. I am in all. I am all times. To such I salutations...
>
>
>
> नीरूपाय निराख्याय प्रकाशाय महात्मने ।
>
> nIrUpAya nirAkhyAya prakAzAya mahAtmane |
>
> स्वयम् आत्मा एक.संस्थाय मह्यम् एव नमो नमः ॥५।८०।४६॥
>
> svayam AtmA_eka.saMsthAya mahyam eva nama:_nama: ||5|80|46||
>
> .
>
> nIrUpAya nirAkhyAya
>

> prakAzAya mahAtmane *. + *
>
> svayam AtmA_eka.saMsthAya
>
> mahyam eva *nama:_*nama: *. *
>
> mahyam eva *nama:_*nama: *to me alone praise after praise*
>
> *!*

>
> *vlm.46. It is without any form or designation, and is manifest as the
> immense spirit. It abides in itself, and I bow down to that ego.
>
> *Murty.40.49 ... I am consciousness. I am the worlds. There is no
> differentiation in me. Salutations to such I. I am changeless. I am
> eternal. I have no parts. I am in all. I am all times. To such I
> salutations. I have no form, no name. I am self.luminous...
>
>
>
> समाम् सर्व.गताम् सूक्ष्माम् जगद्.एक.प्रकाशिनीम् ।
>
> samAm sarva.gatAm sUkSmAm jagat.eka.prakAzinIm |
>
> सत्ताम् उपगतो ऽस्म्य् अन्तर् मह्यम् एव नमो नमः ॥५।८०।४७॥
>
> sattAm upagata:_asmi_antar mahyam eva nama:_nama: ||5|80|47||
>
> .
>
> samAm sarva.gatAm sUkSmAm
>

> jagat.eka.prakAzinIm *. + *
>
> sattA*m *upagata: asmi_antar
>
> mahyam eva nama:_nama: *. *
>
> mahyam eva *nama:_*nama: *to me alone praise after praise!*

>
> *vlm.47. It is the same in all things in its too minute form, and is the
> manifester of the universe. It is the essence of my existence and abiding
> in me, in which state I bow down to it.
>
> *Murty.40.49 ... There is no differentiation in me. Salutations to such I.
> I am changeless. I am eternal. I have no parts. I am in all. I am all
> times. To such I salutations. I have no form, no name. I am self.luminous.
> I abide as Self. Salutations to such I. I am equal. I am immanent in all. I
> am subtle. I shine all the world. I have attained that state. Salutations
> to such I....
>
>
>
> स.अद्र्य्.अब्ध्य्.उर्वी नदी सा इयम् न अहम् एव अहम् एव वा ।
>
> sa.adri.abdhi_urvI nadI sA_iyam na_aham eva_aham eva vA |
>
> जगत् सर्वम् पदार्थ.आढ्यम् मह्यम् एव नमो नमः ॥५।८०।४८॥
>
> jagat sarvam padArtha.ADhyam mahyam eva nama:_nama: ||5|80|48||
>
> .
>
> sAndhi.abdhi_urvI nadI sA_iyam
>

> na.aham eva *I am not *
>
> aham eva vA *or else I am *
>
> jaga*t s*arvam padArtha.ADhyam *the whole world pregnant with things *
>
> mahyam eva nama:_nama: *so let there be praise after praise of me alone*
>
> *!*

>
> *vlm.48. It is the earth and ocean with all their hills and rivers, which
> are not the ego, nor they are the ego itself. I bow to the selfsame ego
> which comprises the world with all its contents.
>
> *Murty.40.49 .... I am not this world with all its rivers, hills and such.
> Even so I am this world with all the plenitude of matter and objects.
> Salutation to such I...
>
> *sv.47.49 That which is omnipresent equally in all, to that subtle
> indwelling omnipresence, that self, salutations!
>
>
>
> व्यपगत.मननम् समाभिरामम्
>
> vyapagata.mananam samAbhirAmam
>
> प्रकटित.विश्वम् अप्य् अनन्तम् ।
>
> prakaTita.vizvam api_anantam |
>
> स्वयम् अजम् अजरम् गुणाद् अतीतम्
>
> svayam ajam ajaram guNAt_atItam
>
> वपुर् अहम् अच्युतम् ईश्वरम् नमामि ॥५।८०।४९॥
>
> vapu:_aham acyutam Izvaram namAmi ||5|80|49||
>
> .
>

> vyapagata*.gone.away/disappeared.*manana*.thott/mentation.*m
>
> samAbhirAma*.most.agreeable/pleasing.*m
>
> prakaTita*.proclaimed/evident.*vizva*.universe.*m api.*tho/even *ananta
> *.boundless/endless**.*m
>
> svayam.*oneself/Urself* aja.*unborn.*m ajara*.undecaying.*m *from/thru*
> guNa*.quality/virtue.*At atIta*.gone.beyond.*m
>
> vapus.*wondrous\body* aham.*I* acyuta*.unshaken/firm/imperishable.*m
> Izvara.*Lord/master.*m namAmi*.xx*
>
> *. *

>
> *vlm.49. I bow to that undecaying and indestructible Lord which is beyond
> thought, and is ever charming and ever the same. Who manifests the endless
> universe with all its worlds and many more yet invisible and unformed
> bodies. He is unborn and undecaying, and his body is beyond all attributes
> and dimensions.
>
> *sv.47.49 That which is omnipresent equally in all, to that subtle
> indwelling omnipresence, that self, salutations!
>

> *x*
>
>
>
> *o*ॐ*m*

>
>
>
>
>
> fm5081 2.je04 The Death of Chitta .z19
>
>
> https://www.dropbox.com/s/d6wtvj19d29t3x5/fm5081%202.je04%20The%20Death%20of%20chitta%20.z19.docx?dl=0
>
>
>
> +++
>
>
>

> *FM.5.81.THE DEATH OF CHITTA *
>
>
>
> *+++ *

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Sat, Jun 3, 2017 at 9:35 PM jivadas <das....@gmail.com> wrote:
>
>> work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>> fm5080 2.jn02-03 The Connexion of Percept and Perception .z49
>>
>>
>> https://www.dropbox.com/s/wl5y353wd9x1uvg/fm5080%202.jn02-03%20The%20Connexion%20of%20Percept%20and%20Perception%20.z49.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>

>> *O*ॐm
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *The Connexion of Percept and Perception*
>>
>>
>>
>> *vasiShTha said—*

>>
>>
>>
>> इदम्_अन्त: कलयत: भोगान्_प्रति विवेकिनH ।
>>
>> idam_anta: kalayata: bhogAn_prati vivekina: |
>>
>> पुरः-स्थितान्_अपि सदा स्पृहा_एव_अङ्ग न जायते ॥१॥
>>
>> pura:sthitAn_api sadA spRhA_eva_aGga na jAyate ||01||
>>

>> idam anta: kalayata: *x *
>>
>> bhogAn prati vivekina: *x *
>>
>> pura:sthitAn api *x *
>>
>> sadA spRhA_eva *- x, *
>>
>> aGga *- indeed *
>>
>> na jAyate *– does not arise. *

>>
>> ~vlm. I will now describe to you that pensive excogitation, which keeps
>> the reasoning mind, from attending to objects placed in its presence.
>>
>> ~?? O Rama, if one makes the inquiry (I am going to suggest), people with
>> discrimination will never be attracted to pleasures even when they come
>> before them.
>>
>> ~sv. One who engages himself in enquiry is not tempted by distractions.
>>
>>
>>
>> चक्षुः_आलोकनाय एव जीवः_तु सुख-दुःखयोH ।
>>
>> cakSu:_AlokanAya eva jIva:_tu sukha-du:khayo: |
>>
>> भाराय_एव बलीवर्दो भोक्ता द्रवस्य नायक: ॥२॥
>>
>> bhArAya_eva balIvardo bhoktA dravasya nAyaka: ||02||
>>
>> cakSu: AlokanAya eva
>>

>> *Sight is only for seeing,*
>>
>> jIvas_tu *but the **Living jIva*
>>
>> sukha-du:khayo: bhArAya eva *is for the bearing of pleasure and sorrow*
>>
>> balIvarda: bhoktA dravasya nAyaka: *x*

>>
>> ~vlm.2. The eyes are for seeing only, and the living soul is for bearing
>> the burthen of pain and pleasure alone; they are like the eyes and bodies
>> of a beast, or like bull of burden, which sees and carries a load of food,
>> without being able to taste it.
>>
>> ~jd. Cf. the Mosaic law, "Thou shalt not muzzle the ox while he treadeth
>> out the grain," where an ox separates the thin chaff wrapping from the
>> seed.
>>
>> ~?? Bullocks bear the burden. But the owner gets the fruits of the
>> labour. Eyes see. But a Jiva suffers sorrows and joys.
>>

>> #*balIvarda*-: बलीवर्द #balivarda-: #barIvarda-: a bull. #*go*balIvarda*nyAyena
>> *गोबलीवर्दन्यायेन instr. ind. after the manner of "a bull of cattle" ,

>> an expression to denote when a pleonasm (redundancy) is allowed. Na1g.
>> on Pat. Introd. Mn. viii , 28 Sch.
>>
>> #i -> #Ayaka mfn. (fr. √इ) , going (?) Comm. on _paN. 6-4 , 81.
>>
>>
>>
>> नयने रूप-निर्मग्ने क्षोभ: क: इव देहिनH ।
>>
>> nayane rUpa-nirmagne kSobha: ka: iva dehina: |
>>
>> गर्दभे पल्वले मग्ने का_एव सेना.पते: क्षति: ॥३॥
>>
>> gardabhe palvale magne kA_eva senA.pate: kSati: ||03||
>>

>> nayane rUpa-nirmagne *– when the eye is immersed in form *
>>
>> kSobha: ka: iva dehina: *- what trouble for the body.tenant? *
>>
>> gardabhe palvale magne *– when a donkey drowns in a pond *
>>
>> kA_eva senA.pate: kSati: *- what does the General of The Army care? *

>>
>> ~m.3. When eyes get enchanted by form, why should the Self be troubled?
>> If a donkey drowns itself in a pond? Why should the commander be worried?
>>
>> ~vlm.3. The eyes being confined to the visible phenomena, can do no harm
>> to the soul residing in the body; as an ass fallen into a pit, is but a
>> slight loss to its owner.
>>
>>
>>
>> रूप-कर्दमmeतत्_मानयनादयाधम ।
>>
>> rUpa-kardamam_etat_mAnayanAdayAdhama |
>>
>> नश्यति_एतत्_निमेषेण भवन्तम्_अपि हिंसति ॥४॥
>>
>> nazyati_etat_nimeSeNa bhavantam_api hiMsati ||04||
>>
>> rUpa-kardamam etat x
>>
>> mAnayanAdayAdhama
>>

>> *o ... *

>>
>> mA nayanAsvAdaya adhama AS
>>
>> mAnayan AsvAdaya
>>
>> nazyati_etat_nimeSeNa
>>

>> *in a moment it is destroyed*
>>
>> bhavantam api hiMsati
>>
>> *in its becoming *
>>
>> hImsati *x. *

>>
>> ~vlm.4. Do not O base man, regale thy eyes, with the dirty stuff of the
>> sight of visibles; which perish of themselves in the twinkling of an eye,
>> and put thee to peril also (by the diseases and difficulties which they
>> load upon thee).
>>
>> ~m.4. O foolish eye, do not delight in the mire of form. It will ruin
>> itself soon and will destroy you too. Wise people restrain quickly cruel
>> people with actions driven by discrimination. O eye, Form is prone to
>> destruction. It is unreal and tentatively charming. You will get destroyed
>> if you take refuge in it. You look at form like a witness. Why do get
>> troubled by uniting with something that is under the control of time?
>>
>> ~AS: The construction is irregular (ArSa is the euphemism(:-)) With

>> proper breaks, it should read: rUpakardamam etad *mA nayanAsvAdaya
>> adhama* |

>> *x *
>>
>> tena_eva_a-svA_anu.gamyate
>>
>> *x *
>>
>> tadIyai: karmabhi:
>>
>> *with works like that *
>>
>> kSipram
>>
>> *x *
>>
>> prajJa: krUra: nibadhyate
>>
>> *x*
>>
>> *. *

>>
>> *AB. ... saMyak khyAnam saMkhyA prakAzo bAhyAbhyantarArtha-prAptyA
>> kriyate yenaiva a-svA an-Atma.bhUtA ...
>>
>> ~vlm.5. The acts which are deemed as one's own deeds and beings, and
>> whereby the acutely intelligent man thinks himself to be living, and by
>> which he counts the duration of his lifetime, (according to the saying,
>> that our lives are computed by our acts, and not by the number of our
>> days); these very acts, turn at last, against him, for his accountableness
>> of them.
>>
>> ~m.4. O foolish eye, do not delight in the mire of form. It will ruin
>> itself soon and will destroy you too. Wise people restrain quickly cruel
>> people with actions driven by discrimination. O eye, Form is prone to
>> destruction. It is unreal and tentatively charming. You will get destroyed
>> if you take refuge in it. You look at form like a witness. Why do get
>> troubled by uniting with something that is under the control of time?
>>
>> Ø
>>
>> उत्पन्न-ध्वंसि चापातमात्र-हृद्यम् असन्मयम् ।
>>
>> utpanna-dhvaMsi ca-ApAta-mAtra-hRdyam_asan.mayam |
>>
>> रूपमाश्रय मा नेत्र विनाशायाविनाशिने ॥५।८०॥६॥
>>
>> rUpam_Azraya mA netra vinAzAyAvinAzine ||06||
>>
>> .
>>
>> utpanna-dhvaMsi ca
>>

>> *x *

>>
>> ApAta-mAtra-hRdyam asat.mayam +
>>
>> rUpam Azraya mA
>>

>> *have no recourse to form, *
>>
>> netra
>>
>> *my eyes, *
>>
>> vinAzAya_a-vinAzine
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.6. Do not rely thy eyes on visible objects, which are unreal in
>> their nature, and are produced to perish soon after, and to please thy
>> sight for a moment only. Know them as destroyers of thy otherwise
>> indestructible soul.
>>
>> ~m.4. O foolish eye, do not delight in the mire of form. It will ruin
>> itself soon and will destroy you too. Wise people restrain quickly cruel
>> people with actions driven by discrimination. O eye, Form is prone to
>> destruction. It is unreal and tentatively charming. You will get destroyed
>> if you take refuge in it. You look at form like a witness. Why do get
>> troubled by uniting with something that is under the control of time?
>>
>> Ø
>>
>> साक्षिवत्त्वम् स्थितम् नेत्र रूपम् आत्मनि तिष्ठति ।
>>
>> आलोकम् काल-वशतस् त्वम् एकम् किम् प्रतप्यसे ॥7॥
>>
>> साक्षिवत्त्वम् स्थितम् नेत्र रूपम् आत्मनि तिष्ठति ।
>>
>> आलोकम् काल-वशतस् त्वम् एकम् किम् प्रतप्यसे ॥7॥
>>
>> sAkSivat_tvam sthitam netra rUpam_Atmani tiSThati |
>>
>> Alokam kAla.vaza-tas_tvam_ekam kim pratapyase ||07||
>>
>> .
>>

>> *my eyes*
>>
>> *you're a witness standing.by <http://standing.by>. *
>>
>> *Because.of that *
>>
>> *a form arises in the self, *
>>
>> *seen thru force ot Time. *
>>
>> *You are one.*
>>
>> *What could you get?*
>>
>> sAkSivat tvam sthitam *x *
>>
>> netra *x *
>>
>> rUpam Atmani tiSThati *x *
>>
>> Alokam kAla.vaza-tas_tvam ekam kim pratapyase *x. *

>>
>> ~vlm.7. O my eyes! that are but witnesses of the forms, which are
>> situated in the soul; it is in vain that ye flash only to consume
>> yourselves, like the burning lamps after a short while.
>>
>> ~m.4. O foolish eye, do not delight in the mire of form. It will ruin
>> itself soon and will destroy you too.
>>
>> ~vlm. ..., which are situated in the soul; "it is in vain that ye flash
>> only to consume yourselves, like the burning lamps after a short while"???
>> das....@gmail.com .
>>
>> Ø
>>
>> सलिल.स्पन्दवद्_dRष्टि: पिच्छिका इव अम्बर-उत्थिता ।
>>
>> सुजाति-बन्धा स्फुरति तव चित्त किmAगतम् ॥८॥
>>
>> सलिल.स्पन्दवद्_dRष्टि: पिच्छिका इव अम्बर-उत्थिता ।
>>
>> सुजाति-बन्धा स्फुरति तव चित्त किmAगतम् ॥८॥
>>
>> salila.spandavad_dRSTi: picchikA iva ambara-utthitA |
>>
>> sujAti-bandhA sphurati tava citta kim_Agatam ||08||
>>
>> .
>>
>> salila-spandavat_vRSTi: picchikA_iva_ambara-utthitA |
>>
>> sujAti-bandhA sphurati tava citta kim Agatam ||08||
>>

>> salila*-spandavad_vRSTi: x *
>>
>> picchikA iva ambara-utthitA* x *
>>
>> *sujAti-bandhA sphurati tava *
>>
>> citta* my Affection, *
>>
>> kim Agatam* what comes of it? *

>>
>> #vRSTi (in saMkhya) one of the four forms of internal acquiescence, (cf.
>> सलिल) MW.
>>
>> #salila f. (in सांख्य) one of the four kinds of #adhyAtmikA tuSTiH
>> आध्यात्मिका तुष्टि or internal acquiescence (the other three being
>> #ambhas अम्भस् , #ogha ओघ , and #vRSTi वृष्टि ; cf. #su-parA सु-पारा) तत्त्वसमास
>> tattva-samAsa.
>>

>> ~m.8. Sight is fickle like quivering *waters*. It can see *like a
>> peacock tail arisen in the sky*. Form is a mere sparkle. *Oh mind*, what

>> use is such a sight for you?
>>

>> ~vlm.8. The vision of our eyes is as the fluctuation of *waters*, and

>> its objects are as the motes that people the sun-beams in the sky. Whether
>> these sights be good or bad, they are of no matter to our minds.
>>
>> Ø
>>
>> कल्प.अम्भसि_इव शफरी चित्ते स्फुरण-धर्मिणी ।
>>
>> स्वयम् स्फुरत्य्_अहंकारस्_त्वम्_अयम् प्रोत्थित: कुत: ॥9॥
>>
>> कल्प.अम्भसि_इव शफरी चित्ते स्फुरण-धर्मिणी ।
>>
>> स्वयम् स्फुरत्य्_अहंकारस्_त्वम्_अयम् प्रोत्थित: कुत: ॥9॥
>>
>> kalpa.ambhasi_iva zapharI citte sphuraNa-dharmiNI |
>>
>> svayam sphuraty_ahaMkAras_tvam_ayam protthita: kuta: ||09||
>>
>> .
>>
>> kalpa.ambhasi iva zapharI
>>

>> *like a sparklefish in Doomsday waters*
>>
>> citte sphuraNa-dharmiNI
>>
>> *vibrant dharma in Affective.mind *
>>
>> svayam sphuraty_aham.kAras
>>
>> *itself projects ahaMkAra."I"dentity *
>>
>> tvam
>>
>> *you *
>>
>> ayam protthita: kuta:
>>
>> *how did this some forth? *

>>
>> ~m.9.O ego, this world is a sparkle in mind. May be so, but wherefrom
>> have you come?
>>
>> ~vlm.9. Again there is that little bit of egoism beating in our minds,
>> like a small shrimp stirring amidst the waters; let it throb as it may, but
>> why should we attribute it with the titles of "I, thou or he or this or
>> that"?
>>
>> Ø
>>
>> आलोक-रूपयोर् नित्यम् जडयो: स्फुरतोर् मिथः ।
>>
>> Aloka-rUpayo:_ nityam jaDayo: sphurato:_ mitha: |
>>
>> आधाराधेययोश् चित्तम् व्यर्थम् आकुलता इव ॥१०॥
>>
>> AdhArÂdheyayoH_ cittam vyartham AkulatA iva ||10||
>>
>> .
>>
>> Aloka-rUpayo: nityam
>>

>> *of Sight and Form ever *
>>
>> jaDayo: sphurato:
>>
>> *of inert and vibrant *
>>
>> mitha:
>>
>> *x *
>>
>> AdhAra-Adheyayo:
>>
>> *x *
>>
>> cittam vyartham AkulatA_ iva
>>
>> *x*
>>
>> *. *

>>
>> ~m.10. O mind, visible form is always inert. It springs out
>> purposelessly. Why worry about it?
>>
>> ~vlm.10. All inert bodies and their light appear together to the eye, the
>> one as the container of the other; but they do not affect the mind, and
>> therefore do not deserve our notice.
>>
>> Ø
>>
>> रूप.आलोक-मनस्कारा: परस्परम्_असङ्गिनH ।
>>
>> संपन्ना इव लक्ष्यन्ते वदनादर्श-बिम्बवत् ॥११॥
>>
>> रूप.आलोक-मनस्कारा: परस्परम्_असङ्गिनH ।
>>
>> संपन्ना इव लक्ष्यन्ते वदनादर्श-बिम्बवत् ॥११॥
>>
>> rUpa.Aloka-manaskArA: parasparam_asaGgina: |
>>
>> saMpannA iva lakSyante vadanÂdarza-bimbavat ||11||
>>
>> .
>>
>> rUpa.Aloka-manaskArA:
>>

>> *x *
>>
>> parasparam a-saGgina:
>>
>> *x *
>>
>> saMpannA_ iva
>>
>> *x *
>>
>> lakSyante vadana-Adarza-bimbavat
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.11. The sight of objects and the thoughts of the mind, have no
>> connection with one another, (because the sight is related to the eye, and
>> the thoughts bear relation with the mind); and yet they seem to be related
>> to each other, as our faces and their reflexions in the mirror. (The retina
>> of the eye receives the reflexions, and convey them to the sensory of the
>> cranium, in the form of reflections or thoughts, and hence their mutual
>> relations).
>>
>> ~m.11. Form, sight and mind are not mutually related. Yet they give the
>> feeling that they are related. It is like a face and its reflection in a
>> mirror. This kind of feeling occurs only to ignorant persons, not for
>> 'jnanis'. For him they are separate and so remain separate.
>>
>> ~sv.11-12 Truly, scene, sight and mind are unrelated, like the face,
>> mirror and reflection: yet, somehow the illusory notion arises that 'I see
>> this'.
>>
>> Ø
>>
>> अज्ञान-जन्तुना ह्य्_एते श्लिष्टा जाता निरन्तराH ।
>>
>> अज्ञाने ज्ञान-गिलिते पृथक्_तिष्ठन्त्य्_अ.सन्-मया: ॥१२॥
>>
>> अज्ञान-जन्तुना ह्य्_एते श्लिष्टा जाता निरन्तराH ।
>>
>> अज्ञाने ज्ञान-गिलिते पृथक्_तिष्ठन्त्य्_अ.सन्-मया: ॥१२॥
>>
>> ajJAna-jantunA hy_ete zliSTA jAtA nirantarA: |
>>
>> ajJAne jJAna-gilite pRthak_tiSThanty_a.san-mayA: ||12||
>>
>> .
>>
>> ajJAna-jantunA hi
>>

>> *for *w *the unknowing person *
>>
>> ete zliSTA: jAtA:
>>
>> *x *
>>
>> nir.antarA:
>>
>> *x *
>>
>> ajJAne jJAna-gilite
>>
>> *x *
>>
>> pRthak
>>
>> *x *
>>
>> tiSThanti_a.sat-mayA:
>>
>> *x*
>>
>> *. *

>>
>> #gilita
>>
>> ~vlm.12. Such is their inseparably reciprocal relation in the minds of
>> the ignorant; but the wise who are freed from their ignorance, remain aloof
>> from the visibles with their mental meditations alone.
>>
>> Ø
>>
>> मनः-कल्पनया ह्य् एते सुसंबद्धाः परस्परम् ।
>>
>> mana:kalpanayA hi_ete su.saMbaddhA: parasparam |
>>
>> रूप.आलोक-मनस्कारा दारुणी जतुना यथा ॥१३॥
>>
>> rUpa.Aloka-manaskArA dAruNI jatunA yathA ||13||
>>
>> .
>>
>> mana:kalpanayA hi
>>

>> *x *
>>
>> ete su.sambaddhA:
>>
>> *x *
>>
>> paraspara
>>
>> *mutually *
>>
>> rUpa.Aloka-manaskArA dAruNI
>>
>> *x *
>>
>> jatunA yathA
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.13. But the minds of the vulgar are as closely connected with the
>> visibles, as the sacrificial wood with the llac dye.
>>
>> ~sv.13 Ignorance is the wax in which these are sealed to one another; but
>> self-knowledge is the fire in whose heat this wax melts away!
>>
>> ~m.13-16 . Form, sight and mental movement these get united due to mind.
>> It is like a resin bonding the limbs of a doll.
>>
>> #jatu
>>

>> #>klRp #*kalpanA *क्लृप्-ल्युट्] Forming, fashioning, "forming in the

>> imagination, inventing", composition of a poem; Performing, doing,
>> effecting. § An idea, fancy or image (conceived in the mind); appropriated
>> or assumed, ayam so_'ham mama_idam tad_ity_Akalpita-kalpana:, y4027.021
>> ; Śanti.2.8.; idea, notion, sarvam brahma eva nahy asti tad-vinA

>> kalpana-itarA, y3100.030; #kalpanA*zakti: *-f.- the power of forming
>> ideas; #kalpanA*tyAga* forsaking imagination, naiSkarmyAt kalpanA-tyAgAt

>> tanu: patati dehina:, y7001.001.
>>
>> Ø
>>
>> स्व.मनस्=मननम् तन्तुः_मनस्-अभ्यासेन यत्न.तH ।
>>
>> विचारात्_च_इदmAयाति छिन्ना_एव_अज्ञान-भावना ॥14॥
>>
>> स्व.मनस्=मननम् तन्तुः_मनस्-अभ्यासेन यत्न.तH ।
>>
>> विचारात्_च_इदmAयाति छिन्ना_एव_अज्ञान-भावना ॥14॥
>>
>> sva.manas=mananam tantu:_manas-abhyAsena yatna.ta: |
>>
>> vicArAt_ca_idam_AyAti chinnA_eva_ajJAna-bhAvanA ||14||
>>
>> .
>>

>> *by mulling over with effort, these irrational feelings can be shattered.
>> *
>>
>> *thru effortful Mind-practice,*
>>
>> *your own.Mind being the thread of mentation,*
>>
>> *--(and this comes thru vicAra Enquiry)--*
>>
>> *this feeling of un.Wisdom is cut.away.*
>>
>> .
>>
>> sva.manas=mananam
>>
>> *x *
>>
>> tantu:
>>
>> *x *
>>
>> manas-abhyAsena yatnata:
>>
>> *x *
>>
>> vicArAt_ca_idam AyAti
>>
>> *x *
>>
>> chinnA_eva_ajJAna-bhAvanA
>>
>> *x. *

>>
>> ~m.13-16 . Form, sight and mental movement these get united due to mind.
>> It is like a resin bonding the limbs of a doll.
>>
>> ~vlm.14. It is by diligent study, that the chain of mental thoughts are
>> severed from the visibles; in the like manner, as our wrong notions are
>> removed by means of right reasoning.
>>
>> ~sv.14-16 Indeed, it is through repeated thinking, that this ignorant
>> relationship is strengthened; but I shall now destroy it through right
>> enquiry. When ignorance is destroyed, such illusory relationship between
>> scene, sight and mind will never again arise. The mind alone provides the
>> senses with their intelligence; hence this mind should be destroyed.
>>
>> ~sv. Indeed, it is through repeated thinking, that this ignorant
>> relationship is strengthened;
>>
>> but I shall now destroy it through right enquiry.
>>
>> Ø
>>
>> अज्ञान-संक्षयात्_क्षीणे मनसि_इमे पुनर्_मिथH ।
>>
>> रूप-आलोक-मनस्कारा: संघट्टन्ते न केचन ॥१५॥
>>
>> अज्ञान-संक्षयात्_क्षीणे मनसि_इमे पुनर्_मिथH ।
>>
>> रूप-आलोक-मनस्कारा: संघट्टन्ते न केचन ॥१५॥
>>
>> ajJAna-saMkSayAt_kSINe manasi_ime punar_mitha: |
>>
>> rUpa-Aloka-manaskArA: saMghaTTante na kecana ||15||
>>
>> .
>>
>> ajJAna-saMkSayAt kSINe
>>

>> *x *
>>
>> manasi ime punar mitha:
>>
>> *x *
>>
>> rUpa-Aloka-manaskArA: *x *
>>
>> saMghaTTa-ante na ke.cana
>>
>> *x*
>>
>> *. *

>>
>> ~m.13-16 . Form, sight and mental movement these get united due to mind.
>> It is like a resin bonding the limbs of a doll.
>>
>> ~m.15. When mind itself declines, the union of the three things will not
>> occur. Since mind is the inciter of all such emotions and senses, mind
>> itself has to be demolished.
>>
>> ~vlm.15. After dispersion of ignorance, and the connexion of the visibles
>> from the mind, there will be no more a blending of forms and figures and
>> their reflexions and thoughts in it.
>>
>> Ø
>>
>> सर्वेषाम् चित्तmeव_अन्तर्_इन्द्रियाणाम् प्रबोधकम् ।
>>
>> तदेव तस्मात्_उच्छेद्यम् पिशाच इव मन्दिरात् ॥१६॥
>>
>> सर्वेषाम् चित्तmeव_अन्तर्_इन्द्रियाणाम् प्रबोधकम् ।
>>
>> तदेव तस्मात्_उच्छेद्यम् पिशाच इव मन्दिरात् ॥१६॥
>>
>> sarveSAm cittam_eva_antar_indriyANAm prabodhakam |
>>
>> tadeva tasmAt_ucchedyam pizAca iva mandirAt ||16||
>>
>> .
>>
>> sarveSAm
>>

>> *for everyone *
>>
>> cittam_eva_antar
>>
>> *only affective mind within is *
>>
>> indriyANAm prabodhakam
>>
>> *of the senses the stimulator *
>>
>> tadeva
>>
>> *that only / then as.if *
>>
>> tasmAt
>>
>> *from that *
>>
>> ucchedyam
>>
>> *is to be cut.off/driven *
>>
>> pizAce iva mandirAt
>>
>> *as with a pishAcha.Cannibal from the house*
>>
>> *. *
>>
>> #>gram. *#**tadeva* compare <tat_eva> and <tadA_iva>.

>>
>> prabodhaka
>>
>> ucchedya
>>
>> ~vlm.16. The sensible impressions which have taken possession of the
>> inner mind, are to be rooted out from it as they drive out a demon from the
>> house.
>>
>> Ø
>>
>> चित्त वल्गति मिथ्या_एव दृष्टः_अन्तः_भवत: मया ।
>>
>> अन्=आदि-अन्तयो: सु-तुच्छम् त्वम् वर्तमाने विनश्यसि ॥१७॥
>>
>> चित्त वल्गति मिथ्या_एव दृष्टः_अन्तः_भवत: मया ।
>>
>> अन्=आदि-अन्तयो: सु-तुच्छम् त्वम् वर्तमाने विनश्यसि ॥१७॥
>>
>> citta valgati mithyA_eva dRSTa:_anta:_bhavata: mayA |
>>
>> an=Adi-antayo: su-tuccham tvam vartamAne vinazyasi ||17||
>>
>> .
>>

>> citta *– **O / when** my Affection *is
>>
>> valgati *x *
>>
>> mithyA_eva *- tho falsely *
>>
>> dRSTa: anta: bhavata: mayA *- x + *
>>
>> an=Adi-antayo:* - without beginning or end *
>>
>> su.tuccham *x *
>>
>> tvam vartamAne vinazyasi *x. *

>>
>> ~m.17. O mind, you are pompously displaying yourself. Now I have
>> discovered your nature. You are always nonexistent. You shall be
>> annihilated even now, in the present.
>>
>> ~sv.17-19 O mind, why do you vainly get agitated through the five senses?
>> Only he who thinks 'It is my mind' is deluded by you.
>>
>> ~vlm.17. O my mind! says the intelligent man, it is in vain that thou
>> deludest me, who have known thy first and last as nothing; and if thou art
>> so mean in thy nature (as the progeny of barren woman) thou must be so as
>> nothing even at present.
>>
>> Ø
>>
>> मुधा पञ्चभिर् आकारै: किम् अन्तः परिवल्गसि ।
>>
>> mudhA paJcabhi:_AkArai: kim_anta: parivalgasi |
>>
>> यस् त्वाम् स्वम् इति जानाति तस्यैव परिवल्गसि ॥१८॥
>>
>> ya:_tvAm svam_iti jAnAti tasya_eva parivalgasi ||18||
>>
>> .
>>
>> mudhA
>>

>> *x *
>>
>> paJcabhi: AkArai:
>>
>> *with five formations *
>>
>> kim anta: pari.valgasi
>>
>> *you dance.around within + *

>>
>> ya: tvAm svam iti jAnAti
>>

>> *one who knows you as his own self *
>>
>> tasya_eva pari.valgasi
>>
>> *x. *

>>
>> ~vlm.18. Why dost thou display thyself in thy five fold form of the five
>> senses unto me? Go make thy display before him who acknowledges and owns
>> thee as his. (As for me I own the intellect and not the mind).
>>
>> ~sv.17-19 O mind, why do you vainly get agitated through the five senses?
>> Only he who thinks 'It is my mind' is deluded by you.
>>
>> ~m.18-24 . O mind, you are the very embodiment of the five elements. Why
>> are you leaping and gallopping inside the body? You are perhaps doing this
>> for some one who thinks that you are his. I am a wicked person. I am not
>> satisfied even a little by you...
>>
>> Ø
>>
>> त्वdvaल्गनम् मे कु.मन: न मनाgaपि तुष्टये ।
>>
>> माया मनः-स्पन्द इव व्यर्थम् वृत्तिषु दह्यसे ॥१९॥
>>
>> त्वdvaल्गनम् मे कु.मन: न मनाgaपि तुष्टये ।
>>
>> माया मनः-स्पन्द इव व्यर्थम् वृत्तिषु दह्यसे ॥१९॥
>>
>> tvat.valganam me ku.mana: na manAk_api tuSTaye |
>>
>> mAyA mana:spanda iva vyartham vRttiSu dahyase ||19||
>>
>> .
>>
>> tvat.valganam
>>

>> *your *

>>
>> me ku.mana:
>>
>> x
>>
>> na manAk_api tuSTaye
>>

>> *not even a bit of satisfaction *

>>
>> mAyA mana:spanda iva
>>
>> x
>>
>> vyartham vRttiSu dahyase
>>

>> *x*
>>
>> *. *
>>
>> वल्ग् #valg -> #*valg* cl. 1 u. (valgati, valgate वल्गति-ते, valgita

>> वल्गित) to go, move, shake • leap, bounce, bound, go by leaps, gallop

>> (fig. also) • dance, prance • *swagger *•• #abhivalg - abhi.valg -

>> spring near or towards, boil up (water).
>>

>> वल्ग् #valg -> #*valgaka m. -* a jumper, dancer +
>>
>> वल्ग् #valg -> #*valganam* - bounding, jumping, galloping ••

>> apArAvAra-vistAra-saMvit-salila-valganai: cid-eka-arNava eva. y3065.004.
>>
>> ~vlm.19. Thy grand display of the universe yields me no satisfaction,
>> since I am convinced, O vile mind, all this to be no better than a magic
>> play.
>>
>> ~m.18-24 .. Maya is deceitful. You are unnecessarily, purposelessly
>> responding to its vibrations and are getting burnt by it.
>>
>> ~sv.17-19 O mind, why do you vainly get agitated through the five senses?
>> Only he who thinks 'It is my mind' is deluded by you.
>>
>> Ø
>>
>> तिष्ठ वा गच्छ वा चित्त नासि मे न च जीवसि ।
>>
>> प्रकृत्या असि मृतम् नित्यम् विचारात्_सुमृतम् स्मृतम् ॥20॥
>>
>> तिष्ठ वा गच्छ वा चित्त नासि मे न च जीवसि ।
>>
>> प्रकृत्या असि मृतम् नित्यम् विचारात्_सुमृतम् स्मृतम् ॥20॥
>>
>> tiSTha vA gaccha vA citta nAsi me na ca jIvasi |
>>
>> prakRtyA asi mRtam nityam vicArAt_sumRtam smRtam ||20||
>>
>> .
>>

>> *coming or going, Affection, you're not mine nor do you live *
>>
>> *by nature, you are*
>>
>> mRtam nityam *always dead;*
>>
>> vicArAt_su-mRtam smRtam *after Enquiry you are known-to-be dead!*

>>
>> ~m.18-24 ... You may persist or depart. You are not living. You are,
>> infact, not there. You are by nature dead. By inquiring into your nature
>> one can realize that you are dead...
>>
>> ~vlm.20. Whether thou abidest in me or not it is of no matter to me;
>> because I reckon thee as dead to me as thou art dead to reason. (As the
>> mind is perverse to reason, so are reasonable men averse to it. The mind is
>> all along used in the sense of the sentient mind, and not the superior
>> intellectual faculty—chit,
>>
>> which is distinct from chitta, synonymous with manas the mind.)
>>
>> Ø
>>
>> निस्तत्त्वम् त्वम् जडम् भ्रान्तम् शठम् नित्यमृताकृते ।
>>
>> मूढ एव त्वयाज्ञेन बाध्यो न प्रविचारवान् ॥२१॥
>>
>> निस्तत्त्वम् त्वम् जडम् भ्रान्तम् शठम् नित्यमृताकृते ।
>>
>> मूढ एव त्वयाज्ञेन बाध्यो न प्रविचारवान् ॥२१॥
>>
>> nistattvam tvam jaDam bhrAntam zaTham nityamRtAkRte |
>>
>> mUDha eva tvayAjJena bAdhyo na pravicAravAn ||21||
>>
>> .
>>
>> nis.tattvam tvam jaDam bhrAntam zaTham
>>

>> *x *

>>
>> nityamRta-AkRte
>>
>> x
>>
>> mUDhA_eva tvayA_ajJena bAdhyo_ na pra.vicAravAn
>>

>> *x*
>>
>> *. *

>>
>> ~vlm.21. Thou art a dull unessential thing, erroneous and deceitful and
>> always reckoned as dead, the ignorant alone are misled by thee and not the
>> reasonable. (It is hard to determine what the attributes of the mind may
>> mean. It is said to be dead, because it is kept in mortification and
>> subjection). ~vlm.22. It was so long through our ignorance, that we had
>> been ignorant of thee; it is now by the light of reason, that we find thee
>> as dead as darkness, under the light of a lamp. There is always an
>> impervious darkness under the lighted lamp, (zer cheragh tarikist).
>>
>> ~sv.20-25 You do not exist, O mind. I do not care whether you stay or you
>> go from me. You are unreal, inert, illusory. Only a fool is harassed by
>> you, not a wise man. This understanding puts an end to the darkness of
>> ignorance.
>>
>> ~m.18-24 .... You are not living. You are, infact, not there. You are by
>> nature dead. By inquiring into your nature one can realize that you are
>> dead. You have no principle of living...
>>
>> Ø
>>
>> वयम् अज्ञातवन्तस् त्वाम् मौर्ख्येण.आशु मृतं भवत् ।
>>
>> vayam_ajJAtavantas_tvAm maurkhyeNa_Azu mRtam bhavat |
>>
>> मृतम् अस्माकम्.अद्य.असि दीपानाम् तिमिरम् यथा ॥२२॥
>>
>> mRtam_asmAkam_adya_asi dIpAnAm timiram yathA ||22||
>>
>> .
>>
>> vayam_ajJAtavantas
>>

>> *when we were lacking Wisdom *
>>
>> tvAm maurkhyeNa_Azu
>>
>> *you thru your folly *
>>
>> mRtam bhavat
>>
>> *becoming *
>>
>> mRtam asmAkam
>>
>> *dead for us *
>>
>> adya
>>
>> *now *
>>
>> asi
>>
>> *you are *
>>
>> dIpAnAm timiram yathA
>>
>> *as the darkness of lamps*
>>
>> *. *

>>
>> ~vlm.22. It was so long through our ignorance, that we had been ignorant
>> of thee; it is now by the light of reason, that we find thee as dead as
>> darkness, under the light of a lamp. There is always an impervious darkness
>> under the lighted lamp, (zer cheragh tarikist).
>>
>> ~sv.20-25 You do not exist, O mind. I do not care whether you stay or you
>> go from me. You are unreal, inert, illusory. Only a fool is harassed by
>> you, not a wise man. This understanding puts an end to the darkness of
>> ignorance.
>>
>> ~m.18-24 ... You harass only the ignorant, not a thinking person. Due to
>> our foolishness, we did not realize soon that you are dead. We have now
>> realized that you are dead due to our awakening to light. Our darkness in
>> dispelled. You could obstinately persist in the house of (my) body for a
>> long time due to our lack of association with noble and wise people. With
>> your departure, my house of body can welcome good quests like selfcontrol
>> and dispassion.
>>
>> Ø
>>
>> शठेन भवता दीर्घ-कालम् देह-गृहम् मम ।
>>
>> उपरुद्धन्_अभूत्_सर्वम् साधु-संसर्ग-वर्जितम् ॥२३॥
>>
>> शठेन भवता दीर्घ-कालम् देह-गृहम् मम ।
>>
>> उपरुद्धन्_अभूत्_सर्वम् साधु-संसर्ग-वर्जितम् ॥२३॥
>>
>> zaThena bhavatA dIrgha-kAlam deha.gRham mama |
>>
>> uparuddhan_abhUt_sarvam sAdhu-saMsarga-varjitam ||23||
>>
>> .
>>

>> zaThena bhavatA *– by grace of shaTha the Thief *
>>
>> dIrgha-kAlam *- for a long time *
>>
>> deha.gRham mama *- this body.house of mine *
>>
>> uparuddhan
>>
>> *was besieging *
>>
>> abhUt
>>
>> sarva
>>
>> *everything *
>>
>> sAdhu-saMsarga-varjitam
>>
>> *bereft of good association. *

>>
>> ~vlm.23. Thou hast long taken possession of this mansion of my body, and
>> prevented me, O wily mind, from associating with the good and wise.
>>
>> ~m.18-24 ... You could obstinately persist in the house of (my) body for
>> a long time due to our lack of association with noble and wise people. With
>> your departure, my house of body can welcome good quests like selfcontrol
>> and dispassion.
>>

>> #zath -> #*zaTh* - to hurt • to laze • -> zaTha‑ deceitful, malignant,
>> wicked • #*zaTha*: - shaTha the Cheat (as citta) in fm5080 • *cheater*,

>> a false lover, who looks one way and hits another • one of the four

>> *class*es into which husbands are divided) • a, fool, blockhead.

>> y2013.027
>>
>> Ø
>>
>> जडे प्रेत-सम-आकारे गते त्वयि मनः-शठे ।
>>
>> सर्व-सत्.जन-संसेव्यम्_इदम् देह-गृहम् मम ॥२४॥
>>
>> जडे प्रेत-सम-आकारे गते त्वयि मनः-शठे ।
>>
>> सर्व-सत्.जन-संसेव्यम्_इदम् देह-गृहम् मम ॥२४॥
>>
>> jaDe preta-sama-AkAre gate tvayi mana:zaThe |
>>
>> sarva-sat.jana-saMsevyam_idam deha.gRham mama ||24||
>>
>> .
>>
>> jaDe
>>

>> *when you're a stiff *
>>
>> preta-sama-AkAre gate
>>
>> *having got to Ghost-formation *
>>
>> tvayi mana:zaThe
>>
>> *when you are, cheater Mind, *
>>
>> sarva-sat.jana=saMsevyam
>>
>> *then fit to serve all-good.people is *
>>
>> idam deha.gRham mama
>>
>> *this body.house of mine*
>>
>> *. *

>>
>> ~vlm.24. Thou liest as dull as dead body at the door of this bodily
>> mansion, against the entrance of my worshipped guests (of good virtues) to
>> it.
>>
>> ~m.18-24 ... You could obstinately persist in the house of (my) body for
>> a long time due to our lack of association with noble and wise people. With
>> your departure, my house of body can welcome good quests like selfcontrol
>> and dispassion.
>>
>> Ø
>>
>> पूर्वmeव_असि न-असीः_त्वम् संप्रति_एव शठम् जगत् ।
>>
>> न भविष्यसि च_इदानीम् वेताल किम् न लज्जसे ॥२५॥
>>
>> पूर्वmeव_असि न-असीः_त्वम् संप्रति_एव शठम् जगत् ।
>>
>> न भविष्यसि च_इदानीम् वेताल किम् न लज्जसे ॥२५॥
>>
>> pUrvam_eva_asi na-asI:_tvam saMprati_eva zaTham jagat |
>>
>> na bhaviSyasi ca_idAnIm vetAla kim na lajjase ||25||
>>
>> .
>>
>> pUrvam eva asi na_asIs_tvam samprati eva
>>

>> *x *
>>
>> zaTham jagat
>>
>> *x *

>>
>> na bhaviSyasi ca_idAnIm vetAla kim na lajjase
>>

>> *x*
>>
>> *. *

>>
>> zaTha cheat
>>
>> asi
>>
>> ~vlm.25. O the gigantic monster of the world! which has its existence in
>> no time. Art thou not ashamed, O my mind, to assume to thyself this
>> deceitful form the world, and appear before me in this hideous shape?
>>
>> ~m.25-32. O demon-like mind, you were never existing, neither in the past
>> nor in the present and will never be in the future. You obstinately let the
>> world persist. Are you not ashamed of such an action?...
>>
>> Ø
>>
>> सह तृष्णा-पिशाचीभि: सह कोप.आदि-गुह्यकैH ।
>>
>> saha tRSNA-pizAcIbhi: saha kopa.Adi-guhyakai: |
>>
>> निर्गच्छ चित्त-वेताल शरीर-सदनात्_मम ॥२६॥
>>
>> nirgaccha citta-vetAla zarIra-sadanAt_mama ||26||
>>
>> .
>>

>> *take your cannibal cravings*
>>
>> *your hoarded hates*
>>
>> *and get out, Zombie.Affection, from my body.house*
>>
>> *!*

>>
>> ~sv. ... your cravings and your emotions like anger.
>>
>> ~m. ... your friends, desire, anger and such emotions....
>>
>> Ø
>>
>> दिष्ट्या विवेक-मात्रेण निर्गतो देह-मन्दिरात् ।
>>
>> diSTyA viveka-mAtreNa nirgato deha-mandirAt |
>>
>> प्रमत्तश्_चित्त-वेताल: कुवृक: कन्दराद्_इव ॥२७॥
>>
>> pramattaz_citta-vetAla: kuvRka: kandarAd_iva ||27||
>>

>> diSTyA *- happily *
>>
>> viveka-mAtreNa *- by means of measured Discernment *
>>
>> nir.gata: deha-mandirAt *- away.gone from the body.tomb *
>>
>> pramatta: citta-vetAla: *x *
>>
>> ku.vRka: kandarAt iva *x. *
>>
>> *kuvRka – *big bad wolf?

>>
>> ~vlm.27. Seeing the advance of reason to the temple of the body, the
>> demon of the mind flies from it, as the savage wolf leaves its den at the
>> approach of the hunter.
>>
>> ~m.25-32 ... Fortunately, due to the mantric effect of 'viveka'
>> (discrimination), thoughts, feelings and perceptions have left my house of
>> body like a fox which leaves its cave residence. ...
>>
>>
>>
>> अहो नु चित्रम् सुमहज्जडेन क्षणभङ्गिना ।
>>
>> aho nu citram sumahajjaDena kSaNabhaGginA |
>>
>> मनःशठेन सर्वेऽयम् नीतो विवशताम् जन: ॥२८॥
>>
>> mana:zaThena sarve'yam nIto vivazatAm jana: ||28||
>>

>> aho nu citram su.mahat *x *
>>
>> jaDena kSaNa-bhaGginA *x *
>>
>> mana:zaThena sarve_ayam nIta:_ vi.vazatAm jana: *x. *

>>
>> ~vlm.28. O pity for these foolish folks! that are so subdued by this dull
>> and deceitful mind, as the unwary people are spellbound by the magic wand.
>>
>> ~m.25-32 ..... Oh! What a surprise, this mind, which is arrogant and
>> stupid has cast a spell on people! ...
>>
>> Ø
>>
>> कस् ते पराक्रमः किम् ते बलम् कस् ते समाश्रयः ।
>>
>> ka:_te parAkrama: kim te balam ka:_te samAzraya: |
>>
>> यदि वल्गसि माम् एकम् जनानाम् बाधसे मृतम् ॥२९॥
>>
>> yadi valgasi mAm_ekam janAnAm bAdhase mRtam ||29||
>>
>> .
>>
>> ka:_te parAkrama:
>>

>> *x *

>>
>> kim te balam
>>
>> x
>>
>> ka:_te samAzraya:
>>

>> *x *
>>
>> yadi valgasi mAm ekam janAnAm bAdhase mRtam *x. *

>> *in every.which way you are *
>>
>> na mayA
>>
>> *not w me *
>>
>> dIna-cittake
>>
>> *x *
>>
>> mAryase
>>
>> *x *

>>
>> mRtam_iti_avabuddham tvam adya kevalam ajJa he
>>

>> *x*
>>
>> *adya na mAryase*

>> *x *
>>
>> iti_adya-adhigatam mayA
>>
>> *x *
>>
>> tena tvadAzAm saMtyajya
>>
>> *x *
>>
>> tiSThAmi_Atmani kevalam
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.32. I have now come to know the nullity of the mind, and that it is
>> put to death by my power; I have hence given up my concern with it, and
>> betaken to my reliance in the ever existent soul only.
>>
>> ~m.25-32 ..... I was absolutely ignorant. All these days I felt that you
>> were alive and spent immumerable nights with you. Now that I know that you
>> are not, I shall abide in the Self with delight.
>>
>> Ø
>>
>> दिष्ट्या चित्तम् मृतम्_इति ज्ञातम्_अद्य मया स्वयम् ।
>>
>> न शठेन समम् न_इयम् समग्रम् जीवितम् निजम् ॥३३॥
>>
>> दिष्ट्या चित्तम् मृतम्_इति ज्ञातम्_अद्य मया स्वयम् ।
>>
>> न शठेन समम् न_इयम् समग्रम् जीवितम् निजम् ॥३३॥
>>
>> diSTyA cittam mRtam_iti jJAtam_adya mayA svayam |
>>
>> na zaThena samam na_iyam samagram jIvitam nijam ||33||
>>
>> .
>>
>> diSTyA cittam mRtam_iti
>>

>> *x *
>>
>> jJAtam adya mayA svayam
>>
>> *x *
>>
>> na zaThena samam na_iyam
>>
>> *x *
>>
>> samagram jIvitam nijam
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.33. It is by good luck, that the living liberated men come to know
>> the demise of their minds; and cease to spend their lives under the
>> illusion of its existence.
>>
>> ~m.33-39 . Now it is realised by me, by myself that 'mind is dead'. I
>> should not spend my life purposelessly now. With the demon inside thrown
>> out from the house of body, I must abide in myself at ease.
>>
>> Ø
>>
>> उत्सार्य देह-सदनान्_मनः-शठम्_अहम् क्षणात् ।
>>
>> अहम् स्वस्थ: स्थितः_अस्मि_अन्तर्_वेताल-परिवर्जित: ॥३४॥
>>
>> उत्सार्य देह-सदनान्_मनः-शठम्_अहम् क्षणात् ।
>>
>> अहम् स्वस्थ: स्थितः_अस्मि_अन्तर्_वेताल-परिवर्जित: ॥३४॥
>>
>> utsArya deha-sadanAn_mana:zaTham_aham kSaNAt |
>>
>> aham svastha: sthita:_asmi_antar_vetAla-parivarjita: ||34||
>>
>> .
>>
>> utsArya deha-sadanAn
>>

>> *x *
>>
>> mana:zaTham aham kSaNAt
>>
>> *x *
>>
>> aham svastha: sthita: asmi_antar
>>
>> *x *
>>
>> vetAla-parivarjita:
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.34. Having driven away the deceitful demon of the mind, from the
>> mansion of my body; I am situated at rest without any troublesome thought
>> or turbulent passion in me.
>>
>> ~m.33-39 .... With the demon inside thrown out from the house of body, I
>> must abide in myself at ease.
>>
>> Ø
>>
>> चित्त-वेताल-लब्धेन चिरम् कालम् मया_आत्मना ।
>>
>> कृता: विकारा: विविधा: स्वयम् स्मृत्वा हसामि_अहम् ॥३५॥
>>
>> चित्त-वेताल-लब्धेन चिरम् कालम् मया_आत्मना ।
>>
>> कृता: विकारा: विविधा: स्वयम् स्मृत्वा हसामि_अहम् ॥३५॥
>>
>> citta-vetAla-labdhena ciram kAlam mayA_AtmanA |
>>
>> kRtA: vikArA: vividhA: svayam smRtvA hasAmi_aham ||35||
>>
>> .
>>
>> citta-vetAla-labdhena
>>

>> *caught by the Zombie chitta.Affection *
>>
>> ciram kAlam
>>
>> *for a long time *
>>
>> mayA
>>
>> AtmanA
>>
>> *by my Self *
>>
>> kRtA: vikArA: vividhA:
>>
>> *are done various functions *
>>
>> svayam smRtvA
>>
>> *recalling my ownself *
>>
>> hasAmi_aham
>>
>> *I laugh*
>>
>> *. *

>>
>> ~vlm.35. I smile to think in myself the many follies, to which I was led
>> for a long time under the influence of my demoniac mind.
>>
>> ~m.33-39 ..... I smile at all the ugly things and actions that I did
>> while I was posessed by the demon of mind.
>>

>> *Ott. #*vikAra m. -* (in सांख्य) a production or derivative from
>> #prakRti प्रकृति (there are 7 विकारs, viz. बुद्धि #buddhi.Intellect, अहं-
>> कार #*ahaMkAra."I"dentity,* and the 5 तन्-मात्र tan-mAtras (which are

>> #chitta). 7 vikAras = 1 manas.Mind +
>>
>> Ø
>>
>> चिरात्_निपातित: दिष्ट्या विचार-असि-परार्दितH ।
>>
>> हृत्-गेहात्_चित्त-वेतालस्तालोत्तालसमुन्नति: ॥३६॥
>>
>> चिरात्_निपातित: दिष्ट्या विचार-असि-परार्दितH ।
>>
>> हृत्-गेहात्_चित्त-वेतालस्तालोत्तालसमुन्नति: ॥३६॥
>>
>> cirAt_nipAtita: diSTyA vicAra-asi-parArdita: |
>>
>> hRt-gehAt_citta-vetAlas_tAla-uttAla-samunnati: ||36||
>>
>> .
>>
>> cirAt
>>

>> *after long *
>>
>> nipAtita: diSTyA
>>
>> *x *
>>
>> vicAra-asi-parArdita:
>>
>> *x *
>>
>> hRt-gehAt
>>
>> *from the heart-home *(cf. "hearth")
>>
>> citta-vetAla :
>>
>> *x *
>>
>> tAla-uttAla-samunnati:
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.36. It is by my good fortune, that the gigantic demon of my mind, is
>> at last vanquished by the sword of my reason, and driven out of the mansion
>> of my body.
>>
>> ~m.33-39 .... Realizing this, I have cut asunder this connection with the
>> sword of inquiry and pushed it out of the house of body. With the demon of
>> mind slayed, I have attained the sacred state....
>>
>>
>>
>> प्रशान्ते चित्त-वेताले पवित्राम् पदवीम् गते ।
>>
>> prazAnte citta-vetAle pavitrAm padavIm gate |
>>
>> दिष्ट्या शरीर-नगरे सुखम् तिष्ठामि केवलम् ॥३७॥
>>
>> diSTyA zarIra-nagare sukham tiSThAmi kevalam ||37||
>>

>> prazAnte *x *
>>
>> citta-vetAle *x *
>>
>> pavitrAm padavIm gate *x *
>>
>> diSTyA zarIra-nagare *x *
>>
>> sukham tiSThAmi kevalam *x. *

>>
>> ~vlm.37. It is by my good fortune also, that my heart is after all
>> purified from its evil inclination, by the suppression of my demoniac mind;
>> and that my soul now rests alone in peace, in the abode of my body.
>>
>> ~m.33-39 ..... With the demon of mind slayed, I have attained the sacred
>> state. I am fortunately sitting at ease in the city of body. Mind is dead.
>>
>>
>>
>> मृतम् मनस् मृता चिन्ता मृतः_अहम्.कार-राक्षसH ।
>>
>> mRtam manas mRtA cintA mRta:_aham.kAra-rAkSasa: |
>>
>> विचार-मन्त्रेण सम: स्वस्थः_तिष्ठामि केवलम् ॥३८॥
>>
>> vicAra-mantreNa sama: svastha:_tiSThAmi kevalam ||38||
>>

>> mRtam manas *- dead is Mind *
>>
>> mRtA cintA *- dead is Care *
>>
>> mRta: aham.kAra-rAkSasa: *- dead the "I"dentity-monster + *
>>
>> vicAra-mantreNa *- with the tool of Enquiry *
>>
>> sama: *x *
>>
>> svastha: tiSThAmi kevalam *x. *

>>
>> ~vlm.38. With the death of the mind, there is an end of my egoism and all
>> my troublesome thoughts and cares; and the expulsion of the ogres of evil
>> passions from my breast, by the breath or mantra of reason, has made it a
>> place of rest for my soul.
>>
>> ~m.33-39 ... Mind is dead. Thinking and worry are gone. The rakshasa of
>> ego is dead. All this due to the 'mantra' of inquiry.
>>
>> ~sv.38-39 O The mind is dead; all my worries and anxieties are dead; the
>> demon known as ego-sense is dead, too: all this has been brought about
>> through the mantra of enquiry. I am free and happy now. All my hopes and
>> desires have gone.
>>
>> Ø
>>
>> किम् मनो मे ममाशा का को मे ऽहंकारको भवेत् ।
>>
>> दिष्ट्या व्यर्थम् कलत्रम् मे नष्टमेtad aदशेषत: ॥३९॥
>>
>> kim mano me mamAzA kA ko me'haMkAraka:_ bhavet |
>>
>> diSTyA vyartham kalatram me naSTamektadazeSata: ||39||
>>
>> .
>>
>> kim manas me mama_AzA kA
>>

>> *x *
>>
>> ka: me_aham.kArako bhavet
>>
>> *who becomes my "I"dentification? *
>>
>> diSTyA vyartham kalatram me
>>
>> *x *
>>
>> naSTam etad_a.zeSata:
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.39. What is this mind with its egoism and eager expectations to me,
>> than a family of intractable inmates, of whom I have fortunately got rid by
>> their wholesale deaths.
>>
>> ~sv.38-39 O The mind is dead; all my worries and anxieties are dead; the
>> demon known as ego-sense is dead, too: all this has been brought about
>> through the mantra of enquiry. I am free and happy now. All my hopes and
>> desires have gone.
>>
>> ~m.33-39 .... I am now abiding at ease in a state of absolute equality.
>> What is this mind for me? What is this desire of mine? Why am I becoming
>> egoistic? Fortunately, I have realized that wife and such are enormously
>> damaging.
>>
>>
>>

>> *AWAKENING SONG*

>>
>>
>>
>> एकस्मै कृत-कृत्याय नित्याय विमल-आत्मने ।
>>
>> ekasmai kRta-kRtyAya nityAya vimala-Atmane |
>>
>> निर्विकल्प-चित्-आख्याय मह्यmeव नम: नम: ॥४०॥
>>
>> nirvikalpa-cit-AkhyAya mahyam_eva nama: nama: ||40||
>>

>> ekasmai *x *
>>
>> kRtakRtyAya *x *
>>
>> nityAya *x *
>>
>> vimala-Atmane *- x + *
>>
>> nirvikalpa-cidAkhyAya *x *
>>
>> mahyam eva namo nama: *to me alone praise after praise!*

>>
>> ~m.40-49 . Salutations to me who am fulfilled, eternal, pure and
>> changeless consciousness. These is no grief in me; no delusion in me, no
>> egoism. I am not anything else other than Self.
>>
>> ~sv.40 Salutations to my own self! There is no delusion, no sorrow, no I,
>> no other!
>>
>> ~vlm.40. I hail that pure and ever prosperous soul which is selfsame with
>> my inward soul, and identic with the immutable intellect; (and not with the
>> changeful mind).
>>
>> Ø
>>
>> न शोको अस्ति न मोहो अस्ति न च.एव अहम् अहम् स्वयम् ।
>>
>> na zoko_asti na moho_asti na ca_eva_aham aham svayam |
>>
>> न.च न अहं नच अन्यो अहम् मह्यम् एव नमो नम: ॥४१॥
>>
>> na.ca na_aham na.ca_anyo_aham mahyam_eva namo nama: ||41||
>>
>> .
>>

>> *no grief is *
>>
>> *no delusion is *
>>
>> *nor is there even I *
>>
>> *I myself nor no-I *
>>
>> *nor another *
>>
>> *I *
>>
>> *of me alone praise after praise*
>>
>> *!*

>>
>> ~vlm.41. I hail that ego in me, which is yet not myself nor I nor any
>> other person, nor is it subject to sorrow or error. ~sv.41-44 I am not
>> the self, nor am I someone else, I am the all in all: salutations to my own
>> self!
>>
>>
>>
>> न मम_आशा न कर्माणि न संसार: न कर्तृता ।
>>
>> na mama_AzA na karmANi na saMsAra: na kartRtA |
>>
>> न भोक्तृता न देह: मे मह्यmeव नम: नम: ॥४२॥
>>
>> na bhoktRtA na deha: me mahyam_eva nama: nama: ||42||
>>

>> na mama_AzA *x *
>>
>> na karmANi *x *
>>
>> na saMsAra: *x *
>>
>> na kartRtA *- x + *
>>
>> na bhoktRtA *x *
>>
>> na deha: me *x *
>>
>> mahyam eva nama: nama: - *to me alone praise after praise!*

>>
>> ~vlm.42. I hail that ego in me, which has no action nor agency, nor any
>> desire nor worldly affair of its own. It has no body nor does it eat or
>> sleep (but it is as itself).
>>
>>
>>
>> न_अहmAत्मा न वा को_अन्यो न_अहम्_अस्मि न चेतरH ।
>>
>> na_aham_AtmA na vA ko_anyo na_aham_asmi na cetara: |
>>
>> सर्वmeव_अहmeतस्मै मह्यmeव नमो नम: ॥43॥
>>
>> sarvam_eva_aham_etasmai mahyam_eva namo nama: ||43||
>>

>> na_aham AtmA - *I am not a self *
>>
>> na vA ka: anya: - *nor anyone else *
>>
>> na_aham asmi - *not I am I *
>>
>> na cetara: - *not otherwise *
>>
>> sarvam eva_aham - *the All Only am I *
>>
>> etasmai mahyam eva namo nama: - *to this me alone praise after praise!*

>>
>> ~vlm.43. This ego is not myself nor any other, and there is nothing as I
>> or anybody else. The ego is all in all, and I bow down to that being.
>> (There is no direct evidence as what the ego is, but is pointed by mere
>> indirect and negative evidences as what it is not).
>>
>> ~m.40-49 ...Salutations to such I. I am equal. I am immanent in all. I am
>> subtle. I shine all the world. I have attained that state. Salutations to
>> such I. I am not this world with all its rivers, hills and such....
>>
>> ~m.40-49 .... To such I, my salutations. I am not, I am not even Self,
>> not any other, I am all and primordial one. I am the creator. I am
>> consciousness. I am the worlds. There is no differentiation in me.
>> Salutations to such I. I am changeless. I am eternal. I have no parts. I am
>> in all. I am all times. To such I salutations.
>>

>> *jd. - na aham AtmA - *I am not a self *na vA ka: anya: - *nor whatever
>> else *na_aham asmi - *not I am I *na cetara: - *not otherwise *sarvam
>> eva aham - *the All Only am I *etasmai mahyam eva namo nama: - *to this
>> me alone praise after praise!* -

>>
>>
>>
>> अहम्-आदिर्_अहम् धाता चिद्_अहम् भुवनान्य्_अहम् ।
>>
>> aham-Adir_aham dhAtA cid_aham bhuvanAny_aham |
>>
>> मम न_अस्ति व्यवच्छेदो मह्यmeव नमो नम: ॥४४॥
>>
>> mama na_asti vyavacchedo mahyam_eva namo nama: ||44||
>>

>> aham Adi: *x *
>>
>> aham dhAtA *x *
>>
>> cid_aham *x *
>>
>> bhuvanAny_aham *- x + *
>>
>> mama na_asti vyavaccheda: *x *
>>
>> mahyam eva namo nama: - *to me alone praise after praise!*

>>
>> ~vlm.44. The ego is the first cause and support of all, it is the
>> intellect and the soul of all worlds. It is the whole without parts; I
>> therefore bow down to that ego.
>>
>> ~m.40-49 .... Even so I am this world with all the plenitude of matter
>> and objects. Salutation to such I. With thinking departed, radiant with
>> equality, being infinite even after the manifested universe I am beyond
>> qualities, I am that Lord, who never is ephemeral. Salutations to such I.
>>
>> Ø
>>
>> निर्विकाराय नित्याय निरंशाय महात्मने ।
>>
>> nirvikArAya nityAya niraMzAya mahAtmane |
>>
>> सर्वस्मै सर्व.कालाय मह्यम् एव नमो नम: ॥45॥
>>
>> sarvasmai sarva.kAlAya mahyam eva namo nama: ||45||
>>
>> .
>>

>> nirvikArAya *To the invariable*
>>
>> nityAya *eternal*
>>
>> niraMzAya *partless*
>>
>> mahAtmane *Great Self*
>>
>> sarvasmai *to the All*
>>
>> sarva.kAlAya *(of) all times*
>>
>> mahyam eva namo nama: *to me alone praise after praise!*

>>
>> ~vlm.45. I prostrate to the self-same Ego of all, which is eternal and
>> immutable, which is the sole immense soul and without its parts. It is all,
>> in all and abides at all times.
>>
>> ~m.40-49..... Salutations to such I. I am changeless. I am eternal. I
>> have no parts. I am in all. I am all times. To such I salutations...
>>
>>
>>
>> नीरूपाय निराख्याय प्रकाशाय महात्मने ।
>>
>> nIrUpAya nirAkhyAya prakAzAya mahAtmane |
>>
>> स्वयmAत्मा_एक-संस्थाय मह्यmeव नमो नम: ॥४६॥
>>
>> svayam_AtmA_eka-saMsthAya mahyam_eva namo nama: ||46||
>>

>> nIrUpAya nirAkhyAya *x *
>>
>> prakAzAya mahAtmane *- x + *
>>
>> svayam AtmA_eka-saMsthAya *x *
>>
>> mahyam eva namo nama: *x. *
>>
>> mahyam eva namo nama: *to me alone praise after praise!*

>>
>> ~vlm.46. It is without any form or designation, and is manifest as the
>> immense spirit. It abides in itself, and I bow down to that ego.
>>
>> ~m.40-49 ... I am consciousness. I am the worlds. There is no
>> differentiation in me. Salutations to such I. I am changeless. I am
>> eternal. I have no parts. I am in all. I am all times. To such I
>> salutations. I have no form, no name. I am self-luminous...
>>
>>
>>
>> समाम् सर्व.गताम् सूक्ष्माम् जगत्-एक-प्रकाशिनीम् ।
>>
>> सत्ताम्_सुपगतः_अस्मि_अन्तर्_मह्यmeव नमस् नम: ॥४७॥
>>
>> samAm sarva.gatAm sUkSmAm jagat-eka-prakAzinIm |
>> sattAm_supagata:_asmi_antar_mahyam_eva namas nama: ||47||
>>

>> samAm sarva.gatAm sUkSmAm *x *
>>
>> jagat-eka-prakAzinIm *- x + *
>>
>> sattAm_supagata: asmi_antar *x *
>>
>> mahyam eva namas nama: *x. *
>>
>> mahyam eva namo nama: *to me alone praise after praise!*

>>
>> ~vlm.47. It is the same in all things in its too minute form, and is the
>> manifester of the universe. It is the essence of my existence and abiding
>> in me, in which state I bow down to it.
>>
>> ~m.40-49 ... There is no differentiation in me. Salutations to such I. I
>> am changeless. I am eternal. I have no parts. I am in all. I am all times.
>> To such I salutations. I have no form, no name. I am self-luminous. I abide
>> as Self. Salutations to such I. I am equal. I am immanent in all. I am
>> subtle. I shine all the world. I have attained that state. Salutations to
>> such I....
>>
>> Ø
>>
>> सान्धि-अब्धि_उर्वी नदी सा_इयम् न-अहmeव_अहmeव वा ।
>>
>> जगत्_सर्वम् पदार्थ-आढ्यम् मह्यmeव नम: नम: ॥४८॥
>>
>> सान्धि-अब्धि_उर्वी नदी सा_इयम् न-अहmeव_अहmeव वा ।
>>
>> जगत्_सर्वम् पदार्थ-आढ्यम् मह्यmeव नम: नम: ॥४८॥
>>
>> sAndhi-abdhi_urvI nadI sA_iyam na-aham_eva_aham_eva vA |
>>
>> jagat_sarvam padArtha-ADhyam mahyam_eva nama: nama: ||48||
>>
>> .
>>
>> sAndhi-abdhi_urvI nadI sA_iyam
>>

>> *x *
>>
>> na-aham eva
>>
>> *I am not *
>>
>> aham eva vA
>>
>> *or else I am *
>>
>> jagat_sarvam padArtha-ADhyam
>>
>> *the whole world pregnant with things *
>>
>> mahyam eva nama: nama:
>>
>> *so let there be **praise after praise **of me alone!*

>>
>> ~vlm.48. It is the earth and ocean with all their hills and rivers, which
>> are not the ego, nor they are the ego itself. I bow to the selfsame ego
>> which comprises the world with all its contents.
>>
>> ~m.40-49 .... I am not this world with all its rivers, hills and such.
>> Even so I am this world with all the plenitude of matter and objects.
>> Salutation to such I...
>>
>> ~sv.47-49 That which is omnipresent equally in all, to that subtle
>> indwelling omnipresence, that self, salutations!
>>
>> Ø
>>
>> व्यपगतमननम् समाभिरामम्_
>>
>> प्रकटित-विश्वम्_अप्य्_अनन्तम् ।
>>
>> स्वयम्_अजम्_अजरम् गुणाद्_अतीतम्_
>>
>> वपुर्_अहम्_अच्युतम्_ईश्वरम् नमामि ॥४९॥
>>
>> व्यपगतमननम् समाभिरामम्_
>>
>> प्रकटित-विश्वम्_अप्य्_अनन्तम् ।
>>
>> स्वयम्_अजम्_अजरम् गुणाद्_अतीतम्_
>>
>> वपुर्_अहम्_अच्युतम्_ईश्वरम् नमामि ॥४९॥
>>
>> vyapagatamananam samAbhirAmam_
>>
>> prakaTita-vizvam_apy_anantam |
>>
>> svayam_ajam_ajaram guNAd_atItam_
>>
>> vapur_aham_acyutam_Izvaram namAmi ||49||
>>
>> .
>>
>> vyapagatamananam
>>

>> *x *
>>
>> samAbhirAmam
>>
>> *x *
>>
>> prakaTita-vizvam apy_anantam
>>
>> *x *

>>
>> svayam ajam ajaram guNAt atItam
>>

>> *x *

>>
>> vapus aham acyutam Izvaram namAmi
>>

>> *x*
>>
>> *. *

>>
>> ~m.40-49 ... Even so I am this world with all the plenitude of matter and
>> objects. Salutation to such I. With thinking departed, radiant with
>> equality, being infinite even after the manifested universe I am beyond
>> qualities, I am that Lord, who never is ephemeral. Salutations to such I.
>>
>> ~vlm.49. I bow to that undecaying and indestructible Lord which is beyond
>> thought, and is ever charming and ever the same. Who manifests the endless
>> universe with all its worlds and many more yet invisible and unformed
>> bodies. He is unborn and undecaying, and his body is beyond all attributes
>> and dimensions.
>>
>> ~sv.47-49 That which is omnipresent equally in all, to that subtle
>> indwelling omnipresence, that self, salutations!
>>
>>
>>
>>
>>
>>
>>

>> *o*ॐ*m*
>>
>>
>>
>>
>>
>>
>>
>> *Â**U*U*M**m*mmm....

>>
>>
>>
>>
>>
>> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>>
>> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>>

>> *Contentment is the highest gain, Good Company the highest course,*
>>
>> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>>
>>
>>
>> *+++*
>>
>> *++*
>>
>> *+*
>>
>>
>>
>> *Comments and suggestions*

>>
>> are welcome at
>>
>> das....@gmail.com
>>
>> Please begin the Subject line with the relevant sarga/canto Number, e.g.

>> "re*:* y5084".
>>
>> *+*
>>
>> *The complete YVFiles*,

>>
>> including the Concordant Glossary, and every Sarga/Canto,
>>
>> in their most recent update,
>>
>> can be downloaded at:
>>
>> All YVFiles:
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>> Concordant Glossary (CGl1405)
>>
>> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>>
>>
>>
>>
>>

>> *o*ॐ*m*

>>
>>
>>
>> "Rare Ramana video", with a wise Cow, and a monkey Prince!
>>

>> http://www.youtube.com/watch?v=w814-Pj3b*m*8
>> <http://www.youtube.com/watch?v=w814-Pj3bM8>

>>
>>
>>
>>
>>
>>
>>
>> DAILY READINGS 4 June
>>
>>
>>
>> fm5081 2.je04 The Death of chitta .z19
>>
>>
>> https://www.dropbox.com/s/d6wtvj19d29t3x5/fm5081%202.je04%20The%20Death%20of%20chitta%20.z19.docx?dl=0
>>
>> fm7089 3.je04 Measured Consciousness .z25
>>
>>
>> https://www.dropbox.com/s/rkupq045ardgx6o/fm7089%203.je04%20Measured%20Consciousness%20.z25.docx?dl=0
>>
>> fm3034 1.je03-04 Overheard on the BattleField .z53
>>
>>
>> https://www.dropbox.com/s/y3dvbwn6ook71sc/fm3034%201.je03-04%20%20Overheard%20on%20the%20BattleField%20.z53.docx?dl=0
>>
>>
>>
>> Group Page
>>
>> 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 ।
>>

>> saMkalpAt sa:_ man*a:_* bhavet |

>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> mAyA-iti.Adi_abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>

>> *O**ॐ*m

>>
>>
>>
>>
>>
>> Wordviewer is a free tool from Microsoft
>>
>> that permits proper formatting
>>
>> if you are not a Word user
>>
>> downloadable at
>>
>>
>>
>> https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
>>
>>
>>
>> --
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>> To post to this group, send email to yoga-va...@googlegroups.com.
>> To view this discussion on the web visit
>> https://groups.google.com/d/msgid/yoga-vasishtha/6bccfc71-9b4a-47f6-8e77-d0a7ba4f18eb%40googlegroups.com

>> <https://groups.google.com/d/msgid/yoga-vasishtha/6bccfc71-9b4a-47f6-8e77-d0a7ba4f18eb%40googlegroups.com?utm_medium=email&utm_source=footer>
>> .

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