fm5078 2.my30-31 Two Yogas .z55

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May 31, 2017, 9:28:18 PM5/31/17

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fm5078 2.my30-31 Two Yogas .z55

https://www.dropbox.com/s/uedm48c9ywsg3nu/fm5078%202my30-31%20Two%20Yogas%20.z55.docx?dl=0

http://www.paradise-found-in-maui.com/luau-in-maui.html

Oॐm

Two

yogas

यथाअलात-परिस्पन्दाद् अग्नि-चक्रम् प्रदृश्यते ।

yathA_alAta-parispandAt_ agni-cakram pradRzyate |

असद् एव सद्-आभासम् चित्त-स्पन्दात् तथा जगत् ॥०१॥

asat_ eva sat-AbhAsam citta-spandAt tathA jagat ||01||

just.as whirling a firebrand creates a ring of fire

—seen to be such, although it is not.So—

in that way

vibrant chitta.Affected consciousness

makes

the world

~m. ... a nonexistent world makes its appearance as real as the mind throbs and quivers. ~sv. ... the illusory appearance of the world is due to the vibration that arises in consciousness.

यथा जल-परिस्पन्दाद् व्यतिरिक्त इवाम्भस: ।

yathA jala-parispandAt_ vyatirikta_ iva ambhasa: |

दृश्यते वर्तुलावर्तश् चित्त-स्पन्दात् तथा जगत् ॥२॥

dRzyate vartula-Avarta:_ citta-spandAt tathA jagat ||02||

it is only when the water stirs

that a separate whirlpool appears

just.so

when the Affected mind vibrates

there

is the World

~vlm. ... the revolution of the mind forms many ideal worlds, seeming to be bodies beside itself.

~sv. O Rama, just as when a firebrand is swung around, an illusory circle of fire is formed, there is an illusory appearance of the world due to the vibration that arises in consciousness.

*jd. - यथा जल-परिस्पन्दात् – As from the vibrant motion - व्यतिरिक्त इvAम्भसः – as-if separate from the water - दृश्यते वर्तुlAवर्तः – there appears a whirling eddy चित्त-स्पन्दात्_तथा जगत् – so from the vibrant Chitta Affection is the world.

#vartula- mf(आ)n.- round, circular, globular BhP. Vet. Hcat.; like a whirlpool, yathA jala-parispandAt_ vyatirikta_ iva ambhasa: | dRzyate vartula-Avarta:_ citta-spandAt_tathA jagat, y5078.002

#Avarta-: आवर्तः - Revolving; प्रदक्षिणावर्तशिखः Rām.6.73.23. - A whirlpool, an eddy, whirl, yathA jala-parispandAt_ vyatirikta_ iva ambhasa: | dRzyate vartula-Avarta:_ citta-spandAt_tathA jagat, y5078.002; नृपं तमावर्तमनोज्ञनाभिः R.6.52; दर्शितावर्तनाभेः Me.28; Dk.2; आवर्तः संशयानाम् Pt.1.191. -3 Deliberation, revolving (in the mind), anxiety. -- N. of a form of cloud personified; आवर्तो निर्जलो मेघः. — Avarta: - turning, winding; whirl, vortex (lit. & fig.). ‑ Avarta – whirling, revolving, surging; turning, whirling, curling. — y1025.009

https://uk.pinterest.com/pin/433753007838133092/

https://www.dropbox.com/s/uqsf7yo1zas9vnh/Cloud%20Pearls.docx?dl=0

यथा व्योम्नीक्षण-स्पन्दात् पिच्छ-मौक्तिक-मण्डलम् ।

yathA vyomni_ IkSaNa-spandAt piccha-mauktika-maNDalam |

दृश्यते सदिवासत्यम् चित्त-स्पन्दात्_तथा जगत् ॥३॥

dRzyate sat_ iva_ a-satyam citta-spandAt tathA jagat ||03||

as from the vibrant motion of the skyscape

a peacock's tail or a string of pearls

is seen to be real

altho unreal

so too

vibrant Affection makes the world

~vlm.3. And as you come to see strings of pearls in the sky, by the twinklings of your eyes fixed in it; so these false worlds present themselves to your view, by the pulsation of your mind.

*jd. - यथा व्योम्नि ईक्षण-स्पन्दात् – as from the vibrant motion of the skyscape - पिच्छ-मौक्तिक-मण्डलम् - a peacock's tail or string of pearls = दृश्यते सdivAसत्यम् – is seen.to.be So, although not.So, = चित्त-स्पन्दात्_तथा जगत् – so from the vibrant Chitta Affection is the world.

rAma said—

येन प्रस्पन्दते चित्तम् येन न स्पन्दते यथा ।

yena praspandate cittam yena na spandate yathA |

तद् ब्रह्मन् ब्रूहि मे येन चिकित्सेयम् तदेव हि ॥४॥

tat_ brahman_brUhi me yena cikitseyam tat_eva hi ||04||

how

the Affected thought vibrates,

and how

it does not vibrate so

tell me that, brAhmaNa, and what's the cure for it?

~m. O great soul, by what does a mind shake? By what does it not shake? Please tell me since we have to cure that movement.

~vlm. Tell me sir, whereby the mind has its vibration and how it is repressed, that I may thence learn how to govern the same. • ... so that I may learn how to control it?" --vlm.pal.

vasiShTha said—

यथा शौक्ल्य-हिमे राम तिल-तैल-लवौ यथा ।

yathA zauklya-hime rAma tila-taila-lavau yathA |

यथा कुसुमसौगन्ध्ये तथौष्ण्य-दहनौ यथा ॥५॥

yathA kusuma-saugandhye tathA_auSNya-dahanau yathA ||5||

it's like whiteness & snow, rAma, like the seed & oil of sesame

a flower & its aroma too or heat & fire

~m.Rama, shaking is nature of mind. They are not two different things. It is like snow and its whiteness, flower and its fragrance and fire and its heat. They are like a quality and one having that quality. One will disappear if the other disappears or destroyed. To destroy mind there are two ways; one is through yoga and the other is through knowledge. Yoga is conquest of the waves in the mind. 'Jnana' is holistic and integral perception.

~vlm.5. Vasishtha answered:—Know Ráma, as whiteness is concomitant with snow, and oil is associated with sesamum seeds; and fragrance is attendant upon flowers and tne flame is coexistent with fire.

~sv.5.78.5 5-6 Vibration and consciousness are inseparably one like the whiteness of snow, the oil in the sesame seed, the fragrance of the flower and the heat of fire.

तथा राघव सम्श्लिष्टौ चित्तस्पन्दस् तथैव हि ।

tathA rAghava samzliSTau citta-spanda:_ tathaiva hi |

अभिन्नौ केवलम् मिथ्या भेदः कल्पित एतयोः ॥०६॥

abhinnau kevalam mithyA bheda: kalpita_ etayo: ||06||

tathA - in that way, =

rAghava, =

saMzliSTau cittaspando tathaiva hi x

abhinnau kevalam mithyA

bheda: kalpita etayo:

* the root #zliS is something like it sounds, stickingly fluid, like Krazy Glue before it sets • it denotes what clings, and what is clung.to • in Rhetoric it is a pun, a stylistic device using double meanings +

~vlm.6. So Ráma, the mind is accompanied by its fluctuations hand in hand, and they are virtually the one and the everything, though passing under different names by fiction.

~sv.5.78.5 5-6 Vibration and consciousness are inseparably one like the whiteness of snow, the oil in the sesame seed, the fragrance of the flower and the heat of fire.

thus, rAghava, they are connected,

Affective mind and its Vibration,

entirely undivided.

A false distinction is imagined for them.

चित्त.चित्त-परिस्पन्द=पक्षयोर्_एक-सम्क्षये ।

citta.citta-parispanda=pakSayo:_eka-samkSaye |

स्वयम् गुण-गुणी स्थित्वा नश्यतो द्वौ न संशय: ॥०७॥

svayam guNa-guNI sthitvA nazyata:_ dvau na saMzaya: ||07||

citta-citta.parispanda=pakSayo:

Of the pair, citta and citta-Vibration,

svayam guNa-guNI sthitvA nazyata: dvau na saMzaya: ||07||

No doubt about it.

एक-संक्षये -

eka-saMkSaye -

when one is destroyed

स्वयं गुण-गुणी स्थित्वा –

svayam guNa-guNI sthitvA –

itself as guNa Quality and guNI Qualified situate

नश्यतः द्वौ न संशयः –

nazyata: dvau na saMzaya: -

the two are destroyed.

~vwv.1790.y5.78.7. On the destruction of one of the two states, the mind and the movement of the mind, both of them vanish, the quality (i.e. movement) itself having existed as the possessor of the quality.

~m.7. Rama, shaking is nature of mind. They are not two different things. It is like snow and its whiteness, flower and its fragrance and fire and its heat. They are like a quality and one having that quality. One will disappear if the other disappears or destroyed. To destroy mind there are two ways; one is through yoga and the other is through knowledge. Yoga is conquest of the waves in the mind. 'Jnana' is holistic and integral perception.

~vlm.7. Of the two categories of the mind and its pulsation, if either of these comes to be extinct, the other also has its extinction, as the properties of a thing being lost, their subject likewise ceases to exist; and there is no doubt of this.

~sv.5.78.7 Their description as distinct categories is an error.

चित्त-चित्त-परिस्पन्द=पक्षयोः एक-संक्षये । स्वयम् गुण-गुणी स्थित्वा नश्यतः द्वौ न संशयः ॥7॥

Of the pair,

citta is Affective mind

and

its citta-Vibration its Affect.

One is a Quality and one Qualified.

When one ends, both end.

No doubt about it.

द्वौ क्रमौ चित्त-नाशस्य योगो ज्ञानम् च राघव ।

dvau kramau citta-nAzasya yogo jJAnam ca rAghava |

योगस्_तद्-वृत्ति=रोधो हि ज्ञानम् सम्यग्.अवेक्षणम् ॥८॥

yoga:_ tad-vRtti=rodho hi jJAnam samyag.avekSaNam ||08||

there are two ways, rAghava, to destroy Affective mind

—yoga.Union & jnAna.Wisdom —

(1) Union is the restraint of ideas in That

(2) Wisdom is Total Overseeing

~vwv.1789 Rama! There are two methods for the destruction of the mind—Yoga and Jnana (or Knowledge). Yoga is the stopping of the movements of the mind. Jnana is perceiving rightly.

~m.8. Rama, shaking is nature of mind. They are not two different things. It is like snow and its whiteness, flower and its fragrance and fire and its heat. They are like a quality and one having that quality. One will disappear if the other disappears or destroyed. To destroy mind there are two ways; one is through yoga and the other is through knowledge. Yoga is conquest of the waves in the mind. 'Jnana' is holistic and integral perception.

~vlm.8. There are two ways of extinguishing the mind, the yoga or hypnotism and spiritual knowledge; of these the yoga is the suppression of mental powers, and knowledge is the thorough investigation of all things.

~sv.5.78.8 Mind and movement of thought are inseparable; and the cessation of one is the cessation of both.

rAma said—

कदा कीदृक्_कया युक्त्या प्राNAपान-निबन्धया ।

योग-नाम्न्या मन: शान्तmetyaनन्त-सुख-प्रदम् ॥९॥

kadA kIdRk_kayA yuktyA prANa-apAna-nibandhayA |

yoga-nAmnyA mana: zAntam ety_ananta-sukha-pradam ||09||

when & what & why & how

by the Connection & interplay of prANa & apAna

thru this "yoga.Union"

Mind comes to Peace that is boundlessly happy.

~m.9 O Lord of the sages, please tell me the way to restrict and control the in and out movement of vital air (prana). How can one achieve mental peace through that method?

~vlm.9. Ráma asked:—How is it possible sir, to suppress the vital airs, and to attain thereby to that state of tranquility, which is fraught with endless felicity?

~sv.5.78.9 9-10 O Rama, there are two ways in which this cessation can be achieved: one is the way of yoga which involves the restraint of the movement of thought, and the other is the way of knowledge which involves the right knowledge of truth.

देहेऽस्मिन् देह-नाडीषु वात: स्फुरति योऽभित: ।

dehe_'smin deha-nADISu vAta: sphurati yo_'bhita: |

स्पन्देष्व् इव भुवो वारि स प्राण इति कीर्तित: ॥१०॥

spandeSv_iva bhuvo_ vAri sa_ prANa_ iti kIrtita: ||10||

in this body the vital airs circulate,

like water flowing through channels in the earth;

and these airs are called

prANa,

the life-breath

dehe_'smin deha-nADISu x

vAta: sphurati yo_'bhita: x

spandeSv_iva bhuvo_ vAri x

sa_ prANa_ iti kIrtita: - x.

देहे_अस्मिन् - In this body =

देह-नाडीषु - in the Nâdî Channels of the body =

वातः स्फुरति यः अभितः - through which the Vâta Airs circulate =

स्पन्देषु_इव भुवः वारि - in their vibrant flow like water in the earth =

स प्राणः इति कीर्तितः - known-as prANa, the life-breath. = -10-

~m.10 O Rama, there are several tubular structures (like arteries and veins) in a body. Through them the vital air (prana) moves around. This air is called '_prANa'. It is like water flowing through tubes.

~vlm.10. Vasishtha replied:—There is a circulating air breathing through the lungs and arteries of the body, as the water flows through the veins and pores of the earth, and which is called the vital breath or life.

तस्य स्पन्द-वशाdaन्त: क्रिया-वैचित्र्यम्_ईयुष: ।

tasya spanda-vazAt_ anta: kriyA-vaicitryam_IyuSa: |

अपान.आदीनि नामानि कल्पितानि कृत-आत्मभि: ॥११॥

apAna.AdIni nAmAni kalpitAni kRta-Atmabhi: ||11||

tasya spanda-vazAt - thru its vibratory force =

anta: - within =

kriyA-vaicitryam_IyuSa: x

apAna.AdIni nAmAni - called apAna & so.on =

kalpitAni kRta-Atmabhi: - x.

~vlm.11. It is the fluctuation of this air, that impels and gives force to the internal organs of the body, and which is designated by the various names of prána, apána &c, according to their positions and motions: (all of which are but varieties of the vital breath).

~m.11-16 Because of its nature of vibration and movement, this air performs many interesting and surprising actions. For these many names like 'apana' and such are given by accomplished people. ...

~sv.5.78.11-12 In this body, that energy (lit. air) which circulates in the energy-channels (nadi lit. means 'channel of motion', not necessarily a nerve though for convenience it may be called so) is known as prANa. In accordance with its diverse functions in the body, it is also known by the names apana, etc. ...

आमोदस्य यथा पुष्पम् शौक्ल्यस्य तुहिनम् यथा ।

Amodasya yathA puSpam zauklyasya tuhinam yathA |

तदैषा रसे आधारश् चित्तस्य अभिन्नताम् गत: ॥१२॥

tadA_ eSA rase AdhAra:_ cittasya_ a.bhinnatAm gata: ||12||

as the aroma of a flower

as the whiteness of snow

tadaiSA rase AdhAra:

then this -f.- * in rasa.Style the support

cittasya_a.bhinnatAm gata:

of the affective mind to un.dividedness is gone

~vlm.12. As fragrance resides in flowers and whiteness in the frost, so is motion the flavour of the mind, and is one and the same with its receptacle-the mind.

~m.11-16 ... Flower is the source and support (also a reservoir) of fragrance. Snow is the support for its whiteness. Similarly this fluid (of air) is the support for mind with which the air becomes integral....

~sv.5.78.11-12 ... This prANa is indistinguishably united with the mind.

#zuk -> #zukla -> #zauklya -n.- whiteness, brightness, clearness, _vedAntas.

#tuh – to pain ? -> #tuhina -m.- तुहिन - frost, cold, mist, dew, snow Ritus.; moonlight k.; camphor, npr.

अन्त: प्राण-परिस्पन्दात् संकल्प-कलन-उन्मुखी ।

anta: prANa-parispandAt saMkalpa-kalana-unmukhI |

संवित् संजायते यैषा तत् चित्तम् विद्धि राघव ॥१३॥

saMvit saMjAyate yaiSA tat_ cittam viddhi rAghava ||13||

anta: - within =

prANa-parispandAt x

saMkalpa-kalana-unmukhI x

saMvit_saMjAyate - Awareness is produced =

yaiSA – which is this -

tat_cittam viddhi - know that as Affected thought, = rAghava.

~vlm.13. Now the vibration of this vital breath, excites the perception of certain desires and feelings in the heart; and the cognitive principle of these perceptions is called the mind.

~m.11-16 .... Because of the movements and vibrations inside (a being), a consciousness, which is oriented towards ideations and determinations (sankalpa kalana), is generated. This, O Raghava, know is mind. Thus because of vibrations and movements of air (vital) arise movements in consciousness....

प्राण-स्पन्दाच्_चित: स्पन्द:_तत्.स्पन्दाdeव संविद: ।

prANa-spandAc_cita: spanda:_tat.spandAt_ eva saMvida: |

चक्र-आवर्त-विधायिन्यो_ जल-स्पन्दाdiव_ऊर्मय: ॥१४॥

cakra-Avarta-vidhAyinyo_ jala-spandAt_ iva_Urmaya: ||14||

prANa-spandAt - after the vibration of prANa.Air =

cita: spanda: - of chit.Consciousness the vibration -

tat.spandAt_eva - after the vibration of that too =

saMvida: - in the Awareness -

cakra-Avarta-vidhAyinya: x

jala-spandAt_iva_Urmaya: - like the motion of water in the waves.

*jd. spandAt = after Vibration / spandena = by means of Vivration

I sometimes translate both as "thru".

~vlm.14. The vibration of vital air gives pulsation to the heart strings, causing their cognition in the mind; in the same manner as the motion of the waters, gives rise to the waves rolling and beating on the shore.

~sv5.78.13 13-14 .... Movement of thought in the mind arises from the movement of prANa; and movement of prANa arises because of the movement of thought in consciousness. They thus form a cycle of mutual dependence, like waves and movement of currents in water.

चित्तम् प्राण-परिस्पन्दम् आहुर् आगम-भूषण: ।

cittam prANa-parispandam Ahu:_ Agama-bhUSaNa: |

तस्मिन् संरोधिते नूनम् उपशान्तम् भवेद् मन: ॥१५॥

tasmin saMrodhite nUnam upazAntam bhavet_ mana: ||15||

cittam prANa-parispandam_Ahur

Agama-bhUSaNa:

tasmin saMrodhite nUnam

upazAntam bhavet mana:

parispanda

#Agama

~vwv.1818.y5.78.15b-16a. When that (movement of #prANa or vital breath) is stopped completely, the mind is surely extinguished. By the cessation of the movement of the mind, this worldly existence is dissolved.

~m.11-16 The knowers of Veda call this vital air movements as 'chitta', mind. So when this movement of air (prana) is controlled and restrained, mind will become quiet. When mental movements subside, this world also dissolves. It is like people retiring to inaction after the disappearance of sunshine.

~sv.5.78.15 The wise ones declare that the mind is caused by the movement of prANa; and hence by the restraint of the prANa, the mind becomes quiescent.

~vlm.15. The heart is said to be the afflation of the vital breath by the learned in the Vedas, and this being suppressed quiets the mind also. (The mind, says the Sruti, is moved by the vital air &c).

मन:स्पन्द-उपशान्त्यायम् संसार: प्र.विलीयते ।

mana:spanda-upazAntyAyam saMsAra: pra.vilIyate |

सूर्य-आलोक-परिस्पन्द-शान्तौ व्यवहृतिर्_यथा ॥१६॥

sUrya-Aloka-parispanda-zAntau vyavahRtir_yathA ||16||

mana:spanda-upazAntyAyam

saMsAra: pra.vilIyate

sUrya-Aloka-parispanda-zAntau vyavahRtir_yathA

~vlm.16. The action of the mind being stopped, the perception of the existence of the world becomes extinct; (as we have no perception of it in our sound sleep, when the mind is inactive). It is like the extinction of worldly affairs at sunset.

~m.11-16... The knowers of Veda call this vital air movements as 'chitta', mind. So when this movement of air (prana) is controlled and restrained, mind will become quiet. When mental movements subside, this world also dissolves. It is like people retiring to inaction after the disappearance of sunshine.

~sv5.78.16 When the mind abandons the movement of thought, the appearance of the world-illusion ceases.

rAma said—

अनिशम् चरताम् देह-गेहे गमन-गामिनाम् ।

anizam caratAm deha-gehe gamana-gAminAm |

प्राण-आदीनाम् परिस्पन्दो_ वायूनाम् रोध्यते कथम् ॥१७॥

prANa-AdInAm parispando_ vAyUnAm rodhyate katham ||17

ceaselessly flowing in the Body-House,

the going on.the.go prANa Air

takes.on various forms

by means of its vibrant motion

how are these winds to be controlled

~m.17 O Sage, this 'prana' moves relentlessly inside the body-house space. How can one restrain and control such an air?

*jd. - अनिशम् चरताम् देह-गेहे – Ceaselessly flowing in the Body-House, = गमन-गामिनाम् – of the going on.the.go = प्राण-आदीनाम् – prANa Air in its various forms = परिस्पन्दः – by their vibrant motion = वायूनाम् रोध्यते कथम् – how is there restraint of these winds?

शास्त्र-सत्.जन-संपर्क-वैराग्य-अभ्यास-योगत: ।

zAstra-sat.jana-saMparka-vairAgya-abhyAsa-yogata: |

अन्-आस्थायाम् कृत-आस्थायाम् पूर्व-संसार-वृत्तिषु ॥१८॥

an-AsthAyAm kRta-AsthAyAm pUrva-saMsAra-vRttiSu ||18||

zAstra-sat.jana-saMparka-vairAgya-abhyAsa-yoga=ta: -

x shAstra-people-contact-Dispassion-Practical.yoga=from =

an-AsthAyAm x

kRta-AsthAyAm x

pUrva-saMsAra-vRttiSu x

~m.18-20 O Rama, this can be done by association with scriptures and learned people and by practicing dispassion. Through this one has to develop disinterest and disregard for old activities and habits. By practising the kind of meditation, suitable to them, concentration can be achieved. And by intense practice of such meditation, control of prana (breath) can be achieved.

~vwv.1879-80/18-19. When effort is made in the matter of indifference towards the occupations of the earlier life by means of the practice of desirelessness and the association of virtuous people and the scriptures, and through meditation on an object as desired, risen in the form of oneness (or identity with that object) for a long time, and through the intense (or uninterrupted) practice of the One Reality (by contemplation), the movement of prana is stopped.

~vlm.18. Vasishtha replied:—It is possible by study of the sástras and association with the good and wise, by habitual dispassionateness, by the practice of Yoga, and by removal of reliance in every transaction of the world.

पृच् #pRc -> #sampRc -> #samparka: #samparka: संपर्कः - Mixture. - Union, contact • Society, association, company • Sexual union, copulation. •• (end-comp. f. -A) mixing together, contact between • bodily contact, sexual intercourse with (comp).

स्था #sthA -> #AsthA -> #AsthA आस्था [आस्था-अङ्] - Regard, respect, standing <न संभ्रमो na sambhramo na bhI: न भीः kAcid AsthA vA samajAyata काचिदास्था वा समजायत > mb.12.281.12 • Assent, standing-by (your word). • Prop, standing-under • confidence, standing.upon - Øtt. POV (Point Of View), focus ¤ baddha AsthA ye zarIreSu baddha AsthA ye jagat-sthitau | tAn moha-madira unmattAn dhig-dhig astu puna: puna:> y1018.052 - ASThA - pUrvaka. A. - the eastern quarter. -

यthAभिवाञ्छित-ध्यानाच्_चिरmeकतया_उदितात् ।

yathA_abhivAJchita-dhyAnAc_ciram ekatayA_uditAt |

एक-तत्त्व-घन-अभ्यासात् प्राण-स्पन्दो नि.रुध्यते ॥१९॥

eka-tattva-ghana-abhyAsAt prANa-spando ni.rudhyate ||19||

yathA – such as =

abhivAJchita-dhyAnAt x

ciram_ekatayA uditAt x

eka-tattva-ghana-abhyAsAt x

prANa-spanda: niruddhyate - x.

yathA abhivAJchita-dhyAnAt –

ciram_ekatayA uditAt -

eka-tattva-ghana-abhyAsAt –

the prANa-vibration is restrained.

#abhivAJchita

~vlm.19. Meditation of the desired object, and keeping in view that single object, and firm reliance on one particular object, are the best means of suppressing the vital breath,

~sv5.78.17-19 The movement of prANa is arrested at the moment when all hopes and desires come to an end in one's heart through the earnest practice of the precepts of the scriptures and sages, and by the cultivation of dispassion in previous life-spans or through endeavouring to practise contemplation or meditation and reaching a stage of devotion to a single truth in a single-minded way.

yathAbhivAJchitadhyAnAcciramekatayoditAt |

ekatattvadhanAbhyAsAtprANaspando ni.ruddhyate || 19

~VA - the movement of prana is restrained by the practice of

concentration of the nondual truth, which arises from long-lasting

single-pointed concentration , which arises from the concentration on

the desired object.

AS: I see a typo:
ekatattvadhanAbhyAsAtprANaspando -> ekatattvaghanAbhyAsAtprANaspando

TPD ekatatvaghana

KG, VLM ekatattvaghana

all 3 clearly <gha> not <dha>

I would translate thus:
By concentrating on any desired object, and by long dedicated attention to it (ciram ekatayA uditAt ) and by deep meditation on the advaita, the movement of prANa is controlled.

पुरक.आदि-निज-आयामाद्_दृढ-अभ्यासाdaखेद.जात् ।

puraka.Adi-nija-AyAmAt_ dRDha-abhyAsAt_ akheda.jAt |

एकान्त-ध्यान-सम्योगात् प्राण-स्पन्दो नि.रुद्ध्यते ॥२०॥

ekAnta-dhyAna-samyogAt prANa-spando ni.ruddhyate ||20||

puraka.Adi-nija-AyAmAt x

dRDha-abhyAsAt_ akheda.jAt x

ekAnta-dhyAna-samyogAt x

prANa-spando nir.uddhyate - x.

~vwv.1881/20. The movement of prANa is stopped through one's control of inhalation and the other (breathing processes) by firm practice without lassitude, and through the employment of solitary meditation.

~vlm.20. Next, it is by suppression of breath in the acts of inspiration and respiration puraka and rechaka, in such manner as it may be unattended with pain, together with fixed meditation, it is possible to suppress the vitala air, (which gives longivity to the

practitioner).

~sv5.78.20-24 The movement of prANa is also arrested by the effortless practice of inhalation, etc., without strain, in seclusion, or the repetition of the sacred Om with the experience of its meaning, when the consciousness reaches the deep sleep state. The practice of exhalation, when the prANa roams in space without touching the limbs of the body, of inhalation, leading to the peaceful movement of prANa, and of retention, bringing it to a standstill for a long time, all lead to the arrest of the movement of prANa.

ॐ.कार-उच्च.अर्ण=प्रान्त-शब्द+तत्त्व-अनुभावनात् ।

OM.kAra-ucca.arNa=prAnta-zabda+tattva-anubhAvanAt |

सुषुप्ते संविदो जाते प्राण-स्पन्दो नि.रुद्ध्यते ॥२१॥

suSupte saMvido jAte prANa-spando ni.ruddhyate ||21||

OM.kAra-ucca.arNa=prAnta-zabda+tattva-anubhAvanAt x

suSupte saMvida: jAte prANa-spanda: ni.ruddhyate - x.

ॐ.कार-उच्च-अर्ण=प्रान्त-शब्द+तत्त्व-अनुभावनात् –

From the OM.sign-up.flying=edge-word+Thatness-experience ...

From the oॐm rising up to the end {m} of the word, the experience of Thatness, =

सुषुप्ते संविदः जाते – when the saMvit Awareness has become asleep, =

प्राण-स्पन्दः निरुद्ध्यते – the vibration of the prANa is controlled. -21-

~m.21 Utter 'OM' and (try to) experience the meaning and essence of its last 'matra'. A feeling of deep sleep will then arise and breath will be controlled.

~vwv.1882/21. The movement of prANa is stopped when (external) perception has become asleep through meditation on the sound-principle at the end of uttering the (sacred) syllable OM.

~vlm.21. The utterance of the syllable om, and pondering upon the significations of that word, and dormancy of the perceptive senses, are means of the suppression of breath.

रेचके नूनम् अभ्यस्ते प्राणे स्फारे खम् आगते ।

recake nUnam abhyaste prANe sphAre kham Agate |

न स्पृशtyaङ्ग-रन्ध्राणि प्राण-स्पन्दो नि.रुद्ध्यते ॥२२॥

na spRzaty_aGga-randhrANi prANa-spando ni.ruddhyate ||22||

recake nUnam_abhyaste prANe sphAre kham_Agate x

na spRzati_aGga-randhrANi prANa-spanda: ni.ruddhyate - x.

recaka

~m.22 When 'rechaka' (outflow of prana) is practised properly and with vigour 'prana' will assume the form of expansive sky. And so it will not touch the holes in the limbs. Then 'prana' will be controlled and restrained.

~vwv.1883/22. When exhalation is verily practised and the prANa expanded (by increasing its duration through very slow breathing), has arrived at the (outer) space without touching the openings in the body (i.e. the nostrils), the movement of the #prANa is stopped.

~vlm.22. The practice of rechaka or respiring out, serves to purge out the crudities of the body, and by leaving the nostrils untouched, the vital breath is suppressed altogether.

~sv.5.78.20-24 The movement of prANa is also arrested by the effortless practice of inhalation, etc., without strain, in seclusion, or the repetition of the sacred Om with the experience of its meaning, when the consciousness reaches the deep sleep state. The practice of exhalation, when the prANa roams in space without touching the limbs of the body, of inhalation, leading to the peaceful movement of prANa, and of retention, bringing it to a standstill for a long time, all lead to the arrest of the movement of prANa.

पूरके नूनम् अभ्यस्ते पूराद्_गिरि-घन-स्थिते ।

pUrake nUnam abhyaste pUrAt_ giri-ghana-sthite |

प्राणे प्रशान्त-सम्चारे प्राण.स्पन्दो निरुद्ध्यते ॥२३॥

prANe prazAnta-samcAre prANa.spando niruddhyate ||23||

pUrake nUnam_abhyaste – Now when pUraka Filler is practised -

pUrAt – from being.full -

giri.ghana-sthite prANe – when prANa is seated like a mountain cloud -

prazAnta-saMcAre – setlled.down from its wandering -

prANa.spando niruddhyate – the prANa-spanda is restrained.

~m.23 When 'puraka' (inflow of prana) is practised properly and vigorously, the entire inside will be filled. The inside will be like a solid mountain. prANa movement will be extinguished completely. Then 'prana' can be controlled and restrained.

~vwv.1884/23. When inhalation is verily practised and the breath is existing like a mountain-cloud due to its filling (the inner organs very slowly, almost imperceptibly), with its movement very much calmed, the movement of prANa is stopped.

~vlm.23. The practice of puraka or breathing intends to fill the inside as the clouds fill the sky; and then the breathing being stopped, its vibrations are stopped also.

कुम्भके कुम्भवत् कालम् अनन्तम् परितिष्ठति ।

kumbhake kumbhavat kAlam anantam paritiSThati |

अभ्यासात् स्तम्भिते प्राणे प्राण-स्पन्दो नि.रुद्ध्यते ॥२४॥

abhyAsAt stambhite prANe prANa-spanda:_ ni.ruddhyate ||24||

kumbhake kumbhavat_kAlam_anantam paritiSThati x

abhyAsAt_stambhite prANe x

prANa-spanda: ni.ruddhyate - x.

~m.24 Then when breath is suspended during 'kumbhaka' phase of breathing, the body become still like a pot (as long as the breath is held). When 'prana' is held inside through practice, prana can be controlled and restrained.

~vwv.1885/24. When the breath, stopped by practice, is standing still for an infinite (or very long) period in kumbhaka (or the retention of breath) like a water-pot, the movement of prANa is stopped.

~vlm.24. Then the practice of kumbhaka or sufflation of the breath, the air is shut up in a closed vessel and this serves to stop the course of breathing. (Long explanations of these practices are given in the gloss forming subjects of anemography).

तालु.मूल-गताम् यत्नाज्_जिह्वया_आक्रम्य घण्टिकाम् ।

tAlu.mUla-gatAm yatnAj_jihvayA_Akramya ghaNTikAm |

ऊर्ध्व-रन्ध्र-गते प्राणे प्राण-स्पन्दो नि.रुद्ध्यते ॥२५॥

Urdhva-randhra-gate prANe prANa-spando ni.ruddhyate ||25||

tAlu.mUla-gatAm – raised to the roof of the mouth -

yatnAt – with effort -

jihvayA_Akramya – the tongue having reached -

ghaNTikAm – the little bell (the uvula) -

Urdhva-randhra-gate prANe – when the prANa has gone to the upper Channel -

prANa-spanda: – the prANa-Vibration -

ni.ruddhyate – is restrained.

~vwv.1886/25. Having covered the small bell-like protrusion situated at the root of the palate (i.e., the uvula) by the tongue with effort, (in the process of introducing the introverted tongue into the opening in the palate for the passage of breath), when the prANa has gone into the upper cavity, the movement of prANa is stopped.

~vlm. ... the tongue being carried to the orifice of the palate, and the tip being attached to the gutteral bulb or nodule, will prevent the vibration of the breathing.

~m.25 prANa also can be restrained and controlled by redirecting prANa towards 'brahmarandhra' (the hole at the top of head) by closing the entrance to the throat by folding the tongue and touching the valve at the begining of the throat.

~sv. Likewise the closure of the posterior nares by the tip of the tongue as the prANa moves towards the crown of the head....

समस्त-कलnoन्मुक्ते न किम्.चिन्_नाम सूक्ष्म-खे ।

ध्यानात्_संविदि नीलायाम् प्राण-स्पन्दो नि.रुद्ध्यते ॥२६॥

samasta-kalana-unmukte na kim.cin_nAma sUkSma-khe |

dhyAnAt_saMvidi nIlAyAm prANa-spando ni.ruddhyate ||26||

samasta-kalana-unmukte na kim.cin_nAma sUkSma-khe |

dhyAnAt_saMvidi nIlAyAm prANa-spando ni.ruddhyate ||26||

samasta-kalana-unmukte

na kim.cin_nAma sUkSma-khe

there's nothing to call "something" in the subtle kha.Sky

dhyAnAt saMvidi nIlAyAm

prANa-spanda: ni.ruddhyate

vibrant prANa is stopped

~vlm.26. Again the mind getting rid of the flights of fancy, and becoming as vacant as empty air, prevents the course of breathing by its fixed meditation of itself (as in the state of Samádhi or trance).

~vwv.1887/26. The movement of prANa is stopped when (internal and external) perception is dissolved through meditation in the subtle space (in the heart), which is not anything indeed, liberated from all graspings (or the thought-process).

~m.26-31 Abandoning all comprehensions and apprehensions and merge all perceptions and consciousness in the subtle ether, through meditation, then prana will be controlled and restrained....

~sv5.78.25-31 Likewise ..., the practice of meditation where there is no movement of thought, ....

द्वादश-अङ्गुल-पर्यन्ते नास-अग्रे विमल-अम्बरे ।

संवित्-दृशि प्रशाम्यन्त्याम् प्रान-स्पन्दो_ नि.रुद्ध्यते ॥२७॥

dvAdaza-aGgula-paryante nAsa-agre vimala-ambare |

saMvit-dRzi prazAmyantyAm prAna-spando_ ni.ruddhyate ||27||

dvAdaza-aGgula-paryante nAsa-agre vimala-ambare |

saMvit-dRzi prazAmyantyAm prAna-spando_ ni.ruddhyate ||27||

dvAdaza-aGgula-paryante

twelve fingers beyond (the field of vision) – With your two hands side.by.side, right thumb next to the nose, while staring straight ahead, see beyond your field of vision.

nAsa-agre

at nose.tip

vimala-ambare

saMvit-dRzi prazAmyantyAm

prAna-spanda: ni.ruddhyate ||27||

vibrant prANa is stopped

#prazAmyantyAM

~vlm.27. Again as the vital breath ranges within the space of twelve inches about the tip of the nose, this region should be closely watched by the eyesight in order to prevent the egress and ingress of breath.

~vwv.1888/27. The movement of prANa is stopped when the experiencing of (internal and external) perception is ceasing in the pure space in front of the nose, at the end of twelve aGgula-s.

~m.26-31 Abandoning all comprehensions and apprehensions and merge all perceptions and consciousness in the subtle ether, through meditation, then prana will be controlled and restrained. This can be done even by dissolving all perceptions in the pure space within a span of twelve inches from the tip of nose, prana can be controlled and restrained....

~sv5.78.25-31 Likewise ..., the holding of the consciousness steadily at the point twelve inches from the tip of the nose, the entering of the prANa into the forehead through the palate and upper aperture, the fixing of the prANa at the eyebrow centre, ....

अभ्यासाद्_ऊर्ध्व-रन्ध्रेण तालु-ऊर्ध्वम् द्वादशान्त-गे ।

abhyAsAt_ Urdhva-randhreNa tAlu-Urdhvam dvAdazAnta-ge |

प्राणे गलित-संवृत्ते प्राण-स्पन्दो नि.रुद्ध्यते ॥२८॥

prANe galita-saMvRtte prANa-spando ni.ruddhyate ||28||

abhyAsAt

Urdhva-randhreNa

tAlu-Urdhvam

dvAdazAnta-ge

prANe galita-saMvRtte

prANa-spanda: ni.ruddhyate

~vwv.1889/28. The movement of prANa is stopped when the breath, going to the limit of twelve aGgula-s above the palate through the upper cavity by means of practice, has dropped its established behaviour.

~m. .... This can be done even by dissolving all perceptions in the pure space within a span of twelve inches from the tip of nose, prana can be controlled and restrained

~AS:Two comments: The inches are not mentioned and probably the 12 are aGgulis.
The galita-saMvRtte probably means (the prANa) being stopped in a pool - i.e. held stagnant.

~vlm.28 Moreover, the practice of stretching the tongue twelve inches above the roof of the mouth and sticking the tip of the tongue to the cavity called brahmarandhra serves to make one unconscious of himself and stop his breathing.

भ्रू-मध्ये तारक-आलोक-शान्तावन्तम् उपागते ।

bhrU-madhye tAraka-Aloka-zAntAvantam upAgate |

चेतने केतने बुद्धे प्राण-स्पन्दो नि.रुद्ध्यते ॥२९॥

cetane ketane buddhe prANa-spando ni.ruddhyate ||29||

bhrU-madhye

in the middle of the brow

tAraka-Aloka-zAntAvantam upAgate

cetane ketane buddhe

prANa-spando ni.ruddhyate

tAraka-Aloka-zAntAvantam

cetana

कित् #kit -> #ketanam – desire, intention, summons, invitation; abode, place of refuge; flag, banner • Place, site • A sign, symbol (as in makara.ketana) • The body तस्यां तु वानरो दिव्यः सिंहशार्दूलकेतनः mb.1.225.15 +

~vlm.29. The eyesight being lifted upwards and fixed in the cavity between the eyebrows, exhibits the light of the intellect, and stops the vibrations of breath. (This is called the Khechari mudra and practised by all intelligent men).

~vwv.1890/29. The movement of prANa is stopped when sense-consciousness has come to an end on the resting of the sight of the pupils of the eyes in the middle of the eyebrows, and the intellect is awake in the abode (in the middle of the eyebrows).

~m.26-31.... The latter can be done by restraining prana movement in the tube from tongue to the space on the head (brahma randra) with the help of tongue. This same can be done by concentrating sight on the space between the eyebrows for a longtime. ....

~sv5.78.25-31 Likewise the closure of the posterior nares by the tip of the tongue as the prANa moves towards the crown of the head, the practice of meditation where there is no movement of thought, the holding of the consciousness steadily at the point twelve inches from the tip of the nose, the entering of the prANa into the forehead through the palate and upper aperture, the fixing of the prANa at the eyebrow centre, the sudden cessation of the movement of thought, or cessation of all mental conditioning through meditation on the space in the heart-centre over a long period of time, all these lead to this arrest of the movement of prANa.

झटित्य् एव यदुद्भूतम् ज्ञानम् तस्मिन् दृढाश्रिते ।

jhaTiti_eva yat_ udbhUtam jJAnam tasmin dRDha-Azrite |

असंश्लिष्ट-विकल्पांशे प्राणस्पन्दो निरुद्ध्यते ॥३०॥

asaMzliSTa-vikalpa-aMze prANa-spando ni.ruddhyate ||30||

jhaTity_eva yat_ udbhUtam

jJAnam tasmin dRDha-Azrite

asaMzliSTa-vikalpa-aMze

prANa-spando ni.ruddhyate

~vlm.30. No sooner does the spiritual light dawn over the soul, and the mind is steadfastly fixed to it, without any intermixture of dualism (i. e. worldly thoughts), there is an utter stop of breathing.

~vwv.1891/30. The movement of prANa is stopped on firmly dwelling in that knowledge, which has sprung up quite suddenly, not united with parts of distinction (i.e., in undifferentiated knowledge or awareness.

~m.26-31 ...This happens by the discriminating awareness that consciousness is located in the space. If by chance, knowledge is gained (through some means) and is established firmly in a person, prana is restrained due to nonunion with any modifying aspects. Breath control and restraint can happen even by long practice of meditation when vasanas get dissolved.

चिरम् कालम् हते कान्त-व्योम-संवेदनाद् मुने ।

ciram kAlam hate kAnta-vyoma-saMvedanAt_ mune |

अवासनाद् मनोध्यानात् प्राणस्पन्दो निरुद्ध्यते ॥३१॥

avAsanAt_ mana:dhyAnAt prANa-spando ni.ruddhyate ||31||

ciram kAlam - for a long time =

hate x

kAnta-vyoma-saMvedanAt -

fr kAnta-vyoma-saMvedana, =

muni, =

a-vAsanAt - without vAsanA.Trace =

manas-dhyAnAt - thru Mind.meditation =

prANa-spanda: ni.ruddhyate - the vibration of the prANa Airs is restrained. -

~vlm.31. The livelong practice of seeing a simple vacuity within one's self, and freeing the mind from all its thoughts and desired objects, serves to stop the fluctuation of breath. (This is supported by the Pátanjala yoga sástra).

~m.26-39 ...This happens by the discriminating awareness that consciousness is located in the space. ...

~sv5.78.25-31 ..., the sudden cessation of the movement of thought, or cessation of all mental conditioning through meditation on the space in the heart-centre over a long period of time, all these lead to this arrest of the movement of prANa.

rAma said—

राम उवाच ।

ब्रह्मन्जगति भूतानाM हृदयम् तत् किम् उवाच ।

इदम् सर्वम् महा.दर्शे यस्मिन् तत् प्रति.बिम्बति ॥३२॥

ब्रह्मन् जगति भूतानाम् हृदयम् तत् किम् उवाच ।

brahman jagati bhUtAnAm hRdayam tat kim uvAca |

इदम् सर्वम् महा.दर्शे यस्मिन् तत् प्रति.बिम्बति ॥३२॥

idam sarvam mahA.darze yasmin tat prati.bimbati ||32||

Sir.brAhmaNa,

what in this world of beings is

the Heart

tell me about how it is the great mirror in which

That

reflects

~vlm. Sir, what is this thing which they call the human heart, which receives the reflexions of all things as a large reflector or mirror?

~HoB. Sri Rama asks Vasishtha in which great mirror all the worlds that we see appear as a reflection (or shadow), and what is said to be the 'heart' of all the living beings in this world (implying that that 'great mirror' is the 'heart' of each one of us), and Vasishtha replies that the heart of all beings is of two kinds.
http://happinessofbeing.blogspot.com/2009/06/ulladu-narpadu-anubandham-explanatory.html

vasiShTha said—

साधो जगति भूतानां हृदयं द्विविधं स्मृतम् ।

उपादेयं च हेयम् च विभागोऽयं तयो: शृणु ॥३३॥

साधो जगति भूतानाम् हृदयम् द्वि.विधम् स्मृतम् ।

sAdho jagati bhUtAnAm hRdayam dvi.vidham smRtam |

उपादेयम् च हेयम् च विभागोऽयम् तयोः शृणु ॥३३॥

upAdeyam ca heyam ca vibhAgo_ayam tayo: zRNu ||33||

sadhu,

here in this world the hearts of beings are of two sorts

one to be considered / one to be rejected

now hear this about their difference

~sv5.78.33 VASISTHA continued: O Rama, two aspects of the 'heart' are spoken of here: one is acceptable and the other is to be ignored.

~m.33. O Rama, there are two kinds of hearts of people in this world. One is agreeable and one is detestable. Listen.

~HoB. In verse 21 (Yoga Vasishtha 5.78.32-3) Sri Rama asks Vasishtha in which great mirror all the worlds that we see appear as a reflection (or shadow), and what is said to be the 'heart' of all the living beings in this world (implying that that 'great mirror' is the 'heart' of each one of us), and Vasishtha replies that the heart of all beings is of two kinds.

http://happinessofbeing.blogspot.com/2009/06/ulladu-narpadu-anubandham-explanatory.html

~vlm.33. Vasishtha replied:—Hear my good Ráma; the hearts of all animals in this world, are of two kinds, namely: the superior and inferior, and learn their difference.

Øtt. #heyopAdeya हेयोपदेय, #heyAdeya हेयादेय - Dos and Don'ts: "moral" standards. दा #dA दा -> #deya देय -adj.- what ought to be given-out, displayed •• Virtue, according-to the many priesthoods • to some a proper donation •• #adeya - improper to be given, (*adeyam अम्) a bribe. #Adeya - acceptable, to be received. #upAdeya- उपादेय upa-A=deya, (Fuzzy.Â) - to be taken or received (A-deya) • not to be received (a-deya) •• what is permitted by the sort of holy person called Reverend, or Venerable, or 108zri, or His Holiness, or whatever High Hat he dons when pronouncing ethical judgments •• #heya - to be rejected or avoided. •-• *heyopAdeya -> #heyAdeya –to be rejected or accepted • con and/or pro [Not quid pro quo, which refers to a trade of services.] •• idam puNyam upAdeyam - this Holy Thing is to be done, - heyam pApam idaM tu iti - not to be done however is Sin/Crime/Treason/Heresy like this> y1030.023 • y6052.015 • -> #anupAdeya - a.heyam an.upAdeyam an-Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, v.cUD.467. •-•> #heyopadeyavarjitA - "a name of *zrI.#lalitA. She has nothing to reject and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures based on .... [tradition]. These are the rules that permit certain actions and prohibit certain others. " zrI-lalitA-sahasr. "http://www.scribd.com/doc/58896110/264/Heyopadeya-varjita-304 •• "heyopAdeyatA-pakSa.rahitA:" upekSa-apakSe sthitA: iti artha: || MoT 2,13.3 ||

*jd. - साधो जगति – Sadhu, in this world - भूतानाम् हृदयम् द्वि-विधम् स्मृतम् - the Hearts of beings are considered twofold: उपादेयम् च हेयम् च – to be considered, and to be rejected. विभागो अयम् तयोः शृणु – Hear the distinction between the two.

इयत्तया परिच्छिन्ने देहे यत् वक्षसोऽन्तरम् ।

हेयम् तद्*धृदयम् विद्धि तनाbeकतटे स्थितम् ॥३४॥

iyattayA paricchinne dehe yat_ vakSasa:_antaram |

heyam tat_*hRdayam viddhi tanAu_ eka-taTe sthitam ||34||

what there is when Body is divided

what is within the chest

is to be rejected

that is the heart U can find inside Ur body.

~vlm. ... a piece of flesh inside the breast, ... an inferior heart.

~sv. ... may be ignored!

~HoB.22 In verse 22 (y5078.034-5) Vasishtha continues to describe the characteristics of these two kinds of heart, saying that one of them should be accepted and the other rejected. The physical organ called 'heart' that is situated in a location within the chest should be rejected (as being of no concern to us in our search for true self-knowledge, since it is just an unreal product of our mind's imagination), whereas the 'heart' whose form is the one consciousness (our essential non-dual consciousness, 'I am') should be accepted (as being the sole reality and hence the only means by which we can know ourself as we really are). He concludes this verse by saying that this 'heart' that is consciousness exists both inside and outside, but is not that which exists only inside or only outside.

http://happinessofbeing.blogspot.com/2009/06/ulladu-narpadu-anubandham-explanatory.html

~vlm.36. That is the superior part, wherein all this world is situated, which is the great ireflector of all things, and receptacle of all goods; (so says the Sruti: "the earth and sky and all things reside in it"),

संविद्-मात्रम् तु हृदयम् उपादेयम् स्थितम् स्मृतम् ।

saMvid-mAtram tu hRdayam upAdeyam sthitam smRtam |

तdaन्तरे च बाह्ये च न च बाह्ये न च_अन्तरे ॥३५॥

tat_ antare ca bAhye ca na ca bAhye na ca_antare ||35||

saMvit-mAtram tu - but measured Awareness =

hRdayam - the heart =

upAdeyam x

sthitam smRtam x

tat - that is =

antare ca bAhye ca – both inwardly and outwardly -

na ca bAhye na ca_antare – neither outwardly now inwardly.

~vlm.35. The other is of the nature of consciousness, and is called the superior-mind; because it is both in the inside and outside of the body, and yet it is situated in no part of it.

~m. 34-39 In the time and space based body there is a heart inside the chest. It is a piece of flesh. This a detestable one. The other is full of knowledge. This is an agreeable one. This is both in the inside and outside of everyone. In fact it is neither outside nor inside. This is the most important heart. This entire world is in this heart. This is the mirror for all things and is the receptacle for all knowledge and perceptions.

~sv.78.35 The heart which is acceptable is of the nature of pure consciousness. It is both inside and outside and it is neither inside nor outside.

~HoB. ... exists both inside and outside, but is not that which exists only inside or only outside.

http://happinessofbeing.blogspot.com/2009/06/ulladu-narpadu-anubandham-explanatory.html

तत् तु प्रधानम् हृदयम् तत्र_इदम् सम्.अवस्थितम् ।

tat tu pradhAnam hRdayam tatra_idam sam.avasthitam |

तदादर्श: पद-अर्थानाम् तत्-कोश: सर्व-सम्पदाम् ॥३६॥

tadAdarza: pada-arthAnAm tat-koza: sarva-sampadAm ||36||

tat tu pradhAnam hRdayam - but That is the important heart =

tatra_idam sam.avasthitam - there This becomes established =

tadAdarza: padArthAnAm - That is the mirror of things =

tat-koza: sarva-sampadAm – that is the receptacle for all that happens.

~vlm. ... the superior part ... receptacle of all goods.

~m. ... the receptacle for all knowledge and perceptions.

~sv. ... the treasure-house of all wealth.

सर्वेषाmeव जन्तूनाम् संविद्-द्.हृदयम्_उच्यते ।

sarveSAm eva jantUnAm saMvid-d.hRdayam_ucyate |

न देह-अवयव-एक-अंशो_ जड-जीर्ण-उपल-उपम: ॥३७॥

na deha-avayava-eka-aMzo_ jaDa-jIrNa-upala-upama: ||37

in everyone it is saMvit.Awareness that is called the Heart

—

not that little thing in the body

that's like a stone

but soon decays

~vlm. ... nor is a dull inert substance as a pebble or stone.

~HoB. The knowledge that is in everyone is called 'heart', not the flesh ball which is like an inconscient stone.

*jd. - सर्वेषाम्_एव जन्तूनां – But for all people - संविद्-द् हृदयम्_उच्यते - saMvid Awareness is called the Heart - न देह-अवयव=एक-अंशः – not the body-part=single-bit - जड-जीर्ण=उपल-उपमः – inert-decaying like a stone.

तस्मात् संविद्-मये शुद्धे हृदये हृत-वासन: ।

tasmAt saMvid-maye zuddhe hRdaye hRta-vAsana: |

बलाद्_नियोजिते चित्ते प्राण-स्पन्दो निरुद्ध्यते ॥३८॥

balAt_ niyojite citte prANa-spando niruddhyate ||38||

tasmAt x

saMvid-maye zuddhe hRdaye x

hRta-vAsana: x

balAt - strongly =

niyojite citte – when Affection is unyoked -

prANa-spanda: niruddhyate – prANic Vibration is unseated.

~sv5.78.38 Hence, if the mind, freed of all conditioning, is gathered into pure consciousness, the movement of prANa is restrained.

~HoB. In verse 24 (Yoga Vasishtha 5.78.38) Vasishtha concludes by saying that therefore by the sadhana (practice) of fixing the mind in the pure heart, which is composed only of consciousness, together with the vasanas (the desires that impel the mind to be active) the breath will automatically subside. http://happinessofbeing.blogspot.com/2009/06/ulladu-narpadu-anubandham-explanatory.html

~vlm.38. Now this conscious or sensitive heart, being purified of its internal desires, and joined perforce with the chitta or thinking mind, the vibrations of vital breath are put to a stand.

~vwv.1892/38. Therefore, being one whose desires have been destroyed, when the mind is perforce joined to the Pure Heart consisting of Consciousness, the movement of #prANa is stopped.

रुध् #rudh -> #nirudh - P. A1. -रुणद्धि, -रुन्द्धे, to hold back, stop, hinder, shut up, confine, restrain, check, suppress, destroy RV.&c • to keep away, ward off, remove RV. Br. • to catch or overtake mRcch.i,20 : Caus. #nirodhayati -रोधयति, to shut or cause to be shut RAjat.

रुध् #rudh -> #nirudh निरुध् -> #niruddha‑ -> #aniruddha‑ - unobstructed, ungovernable, self-willed • #aniruddha: - a spy, a secret emissary (?) • the son of #pradyumna प्रद्युम्न (a form of kAma काम, and husband of #uSA.Dawn उषा) • #aniruddham - the rope for fastening cattle [can't be shaken off] L.

एभि: क्रमैस् तथान्यैश् च नाना.संकल्प-कल्पितै: ।

ebhi: kramai:_ tathA anyai:_ ca nAnA-saMkalpa=kalpitai: |

नानादेशिक-वक्त्रस्थै: प्राणस्पन्द: निरुद्ध्यते ॥३९॥

nAnA-dezika-vaktra-sthai: prANa-spanda: niruddhyate ||39||

ebhi: kramai:

w those methods

tathA anyai:_ca

and thus w other various other concept.models

in the words of various gurus & guides

the vibration of prANa is stopped

~vlm.39. These as well as many other methods, which have been adopted by others, and dictated by the mouths of many sages, equally serve to suppress the breathing; (both for the fixity of attention and prolongation of life).

~vwv.1893/39. By these methods and also by others fashioned by various ideas existing in the tongues of various teachers, the movement of prANa is stopped.

अभ्यासेन निराबाधम् एता:_ ता_ योग-युक्तय: ।

उपायताम् उपायान्ति भव्यस्य भव-भेदने ॥४०॥

abhyAsena nirAbAdham etA:_ tA_ yoga-yuktaya: |

upAyatAm upAyAnti bhavyasya bhava-bhedane ||40||

abhyAsena nirAbAdham

etA:_tA yoga-yuktaya:

upAyatAm_upAyAnti

bhavyasya bhava-bhedane

~vlm.40. These methods which are adapted to the process of yoga meditation, (or concentration of the mind); are to be slowly adopted by continued practice, for the redemption of the good from this world; or else their hasty adoption of it may prove detrimental to life.

~m.40-41 For one who is in the yoga mode, all methods of Yoga can yield fruit through (proper) practice. When practice becomes firm and established and is marked by dispassion, prana control becomes fruitful as the vasanas come under control.

~sv5.78.40-41 These yogic methods bring about the desired results if they are practised without violence or force. When one is firmly established in such practice with simultaneous growth in dispassion and when the mental conditioning comes under perfect restraint, there is fruition of the restraint of the movement of prANa.

o•

अभ्यासाद्_दृढताम् यातो_ वैराग्य-परि.लाञ्छत: ।

यथा-वासनम् आयाम: प्राणानाम् स.फल: स्मृत: ॥४१॥

abhyAsAt_ dRDhatAm yAto_ vairAgya-pari.lAJchata: |

yathA-vAsanam AyAma: prANAnAm sa.phala: smRta: ||41||

abhyAsAt_ dRDhatAm yAto_ vairAgya-pari.lAJchata: |

yathA-vAsanam AyAma: prANAnAm sa.phala: smRta: ||41||

abhyAsAt_ dRDhatAm yAta:

thru practice a firm state is reached

vairAgya-pari.lAJchata:

yathA-vAsanam AyAma:

prANAnAm sa.phala: smRta:

of the prANas is said to be the Fruition

~vlm.41. As it is long practice, that perfects a man to the rank of a cenobite and anchorite, so the gradual suppression of respiration, is attended with equal success; as repression of desires, is accompanied by many happy results.

भ्रू-नासा-तालु=संस्थासु द्वादश.अङ्गुलि-कोटिषु ।

अभ्यासाच्_छाम्यति प्राण: दूरे गिरि-नदी यथा ॥४२॥

bhrU-nAsA-tAlu=saMsthAsu dvAdaza.aGguli-koTiSu |

abhyAsAc_chAmyati prANa: dUre giri-nadI yathA ||42||

brow-nose-tAlu=saMsthAsu dvAdaza.aGguli-koTiSu |

abhyAsAc_chAmyati prANa: dUre giri-nadI yathA ||42||

bhrU-nAsA-tAlu=saMsthAsu –

when concentrating.on the Brow, the Nose, the Palate, -

dvAdaza.aGguli=koTiSu - with billions of twelve-finger.spans, - of Space, -

abhyAsAt_zAmyati prANa: - after such practice, the prANa is quieted -

dUre giri-nadI yathA - like a mountain river in the distance. -42-

~vlm.42. It is by continued practice, that the breath is compressed within the confines of twelve inches about the cavities of the brows, nostrils and palate, as the cataract is confined within the limit of the pit.

~m.42 As a cascade flows down, it becomes lean with distance and gets extinguished. Similarly the space in the span starting from nose, eyebrows and tongue can be quietened with practice.

~sv5.78.42-44 During the practice one may use the eyebrow centre, the palate, the tip of the nose, or the top of the head (twelve inches from the nose); thus the prANa will be restrained. ....

भूयो-भूयश् चिर-अभ्यासाज् जिह्वा-प्रान्तेन तालुनि ।

bhUyo-bhUya:_ cira-abhyAsAt_ jihvA-prAntena tAluni |

घण्टिका स्पृश्यते प्राणो येन्नोच्चैर् निवहत्य् अलम् ॥४३॥

ghaNTikA spRzyate prANo yena_ uccai:_ ni.vahati_ alam ||43||

bhUyas-bhUyas - again & again =

cira-abhyAsAj_jihvA-prAntena tAluni x

ghaNTikA spRzyate prANo yena_uccair_ni.vahaty_alam - x.

~m.43 If the tongue can be folded to touch the valve at the root of the tongue, prana can be restrained and controlled.

~sv5.78.42-44 During the practice one may use the eyebrow centre, the palate, the tip of the nose, or the top of the head (twelve inches from the nose); thus the prANa will be restrained. Again, if by steady and persistent practice the tip of the tongue can touch the uvula, the movement of prANa will be restricted. Surely, all these practices appear to be distractions; but by their steady practice, one reaches the absence of distractions.

~vlm.43. It is repeated practice also, that the tip of the tongue should be brought to a contact with the gullet of the throat, through which the breath doth pass both in and out.

विकल्प-बहुलास्_त्व्_एते स्व.अभ्यासेन समाधय: ।

परम-उपशमाय_आशु सम्प्रायान्त्य्_अ.विकल्पताम् ॥४४॥

vikalpa-bahulA:_ tv_ete sva.abhyAsena samAdhaya: |

parama-upazamAya_Azu samprAyAnty_a.vikalpatAm ||44||

vikalpa-bahulA: tu_ete sva.abhyAsena samAdhaya: |

parama-upazamAya_Azu samprAyAnti_a.vikalpatAm ||44||

vikalpa-bahulA:_tu_ete sva.abhyAsena samAdhaya:

parama-upazamAya_Azu saMprAyAnti_a.vikalpatAm

vikalpa-bahula

saMprAyA

~m.44 There are many modifications of 'samadhi' depending on type of practice. However perfect quietitude without deformation can be gained (with all these practices).

~vlm.44. These are the various modes which by their constant practice, lead to Samádhi or hypnotism, when the mind has its fullest tranquility, and its union with the Supreme soul.

आत्मारामो_ वीत.शोको_ भवtyaन्त:सुख: पुमान् ।

अभ्यासाdeव न_अन्यस्मात्_तस्माdaभ्यासवान्_भव ॥४५॥

AtmArAmo_ vIta.zoko_ bhavaty_anta:sukha: pumAn |

abhyAsAt_ eva na_anyasmAt_tasmAt_ abhyAsavAn_bhava ||45||

AtmArAmo_ vIta.zoko_ bhavaty_anta:sukha: pumAn |

abhyAsAt_ eva na_anyasmAt_tasmAt_ abhyAsavAn_bhava ||45||

AtmArAmo_ vIta.zoko_ bhavaty_anta:sukha: pumAn

abhyAsAt_ eva na_anyasmAt_tasmAt_ abhyAsavAn_bhava

~m.45 O Rama, only by practice can one become sorrowless and happy inside and delighted in Self. There is no other way. So take to practice.

~sv5.78. It is only by such steady practice that one is freed from sorrow and experiences the bliss of the self. Hence, practise yoga. When through practice the movement of prANa is restrained, then nirvana or liberation alone remains. In it is all; from it is all; it is all; it is everywhere: in it this world-appearance is not, nor is this from it, nor is the world-appearance like it! He who is firmly established in it is liberated while living.

~vlm.45. It is by practice of these methods, that a man is freed from sorrow, and is filled with internal rapture, and becomes enrapt in the supreme soul.

अभ्यासेन परिस्पन्दे प्राणानाम् क्षयम् आगते ।

मन: प्रशमम् आयाति निर्वाणम् अव.शिष्यते ॥४६॥

abhyAsena parispande prANAnAm kSayam Agate |

mana: prazamam AyAti nirvANam ava.ziSyate ||46||

abhyAsena parispande prANAnAm kSayam Agate |

mana: prazamam AyAti nirvANam ava.ziSyate ||46||

abhyAsena –

parispande prANAnAm kSayam_Agate -

mana: prazamam_AyAti –

nirvANam_avaziSyate -

#prazama‑: - pra-zama "calmness, tranquillity" (esp. of mind), quiet, rest, cessation, extinction, abatement; -adj.‑ ‑ causing the cessation of (gen.), disturbing, interrupting; •‑• p.‑sthita- being in a state of quiescence; #prazamamAyana ‑Ayana adj. ‑ walking in tranquillity. —¶mw -•• - y2013.067 —¶jd -• #prazamana —¶a – प्रशमन adj. (-नी f.) 1 Calming, tranquillizing, pacifying, removing &c. -2 Curing, healing. -नम् 1 Calming, tranquillizing, pacifying. -2 Allaying, assuaging, soothing, mitigating; आपन्नार्तिप्रशमनफलाः संपदो ह्युत्तमानाम् Me.55. -3 Curing, healing; as in व्याधिप्रशमनम्. -4 Quenching, extinguishing, suppressing, quelling; Mb. 5.165.9. -5 Cessation, abatement. -6 Bestowing fitly or on fit objects; लब्धप्रशमनं कृत्वा Mb.12.45.1 (com. लब्धस्य धनादेः यथोचितमंशतः पात्रे समर्पणेन शान्तिकम्) Ms.7.56; (सत्पात्रे प्रतिपादनम् Kull.; but others give it the next sense). -7 Securing, guarding, keeping safe; लब्धप्रशमनस्वस्थमथैनं समुपस्थिता R.4.14. -8 Killing, slaughter. -9 Restoration of peace; लब्धप्रशमनम् Kau.Âtm..—

##ziS -> #avaziS, avaSI ‑ ava>ziS ‑ Pass. – avaziSyate ‑ to be left as a remnant, remain: — Caus. (Pot. avazeSayet) to leave as a remnant —¶ avaziSTa ‑ adj. ‑ left, remaining. — y6093.053 #avaziSTa‑ - left, remaining. • avaziSTakam - remainder – y3001.011 —

~m.46 Through practice, vibrations in prana will completely subside. Mind will be perfectly calm. Only Nirvana remains.

~vwv.1894/46. When the movement of the prANa-s has reached its end by practice, the mind attains tranquillity and absolute liberation is left remaining.

~vlm.46. The vibrations of the vital air, being suppressed by continued practice, the mind gets a tranquility, which is akin to its extinction.

वासनावलितM जन्म मोक्षM निर्वासनM मनH ।

प्राणM च राम गृह्णाति यtheच्छसि तथा कुरु ॥४७॥

vAsanA-valitam janma mokSam nir.vAsanam mana: |

prANam ca rAma gRhNAti yathA_icchasi tathA kuru ||47||

vAsanA-valitam janma mokSam nir.vAsanam mana: |

prANam ca rAma gRhNAti yathA_icchasi tathA kuru ||47||

vAsanA-valitam janma

stamped as a vAsanA.Imprint

birth

mokSam nir.vAsanam mana:

Freedom Imprintless Mind

prANam ca rAma

and prANa, rAma,

taking control

yathA_icchasi tathA kuru

as you wish thus do

~m.47 Vasana-ridden mind takes body, birth and prana. Vasana free mind takes to liberation. O Rama, do as you please.

~vlm.47. Human life is wrapt in desires, and liberation (moksha) is the release of the mind from these; and breathing is the operation of life, and its suppression is the path to its extinction or nirvANa.

प्राण-स्पन्दो मनो-रूपम् तस्मात् संसृति-विभ्रम: ।

तस्मिन्.न्_एव शमम् याते दीयते संसृति-ज्वर: ॥४८॥

prANa-spando mano-rUpam tasmAt saMsRti-vibhrama: |

tasmin.n_eva zamam yAte dIyate saMsRti-jvara: ||48||

prANa-spando mano-rUpam tasmAt saMsRti-vibhrama: |

tasmin.n_eva zamam yAte dIyate saMsRti-jvara: ||48||

prANic vibration

Mind-Form

tasmAt_saMsRti-vibhrama:

thru That

first stirring

the saMsAra.Convolution

tasmin eva zamam yAte

in that too come to shama.Quiet

dIyate saMsRti-jvara:

saMsAra.fever is given.

~m.48 Vibration of prana is a form of mind. Consequent on this is the illusion and perplexity of world. When these vibrations are quelled, the fever of mutable world is gone.

~vlm.48. The vibration of breath is the action of the mind, producing the error of the existence of the world; and this being brought under subjection, dispels this error.

विकल्प-अंश-क्षयाज्_जन्तो: पदम् तdaव.शिष्यते ।

यतो_ वाचो_ नि.वर्तन्ते समस्त-कलना-अन्विता: ॥४९॥

vikalpa-aMza-kSayAj_janto: padam tat_ ava.ziSyate |

yato_ vAco_ ni.vartante samasta-kalanA-anvitA: ||49||

vikalpa-aMza-kSayAj_janto: padam tat_ ava.ziSyate |

yato_ vAco_ ni.vartante samasta-kalanA-anvitA: ||49||

vikalpa-aMza-kSayAt janto: x

padam tat_ avaziSyate - that state remains -

yata: vAca: nivartante - whence words turn back -

samasta-kalanA-anvitA: x

~m.49 When modifications and deformations die down what remains is the supreme state. This state is where all verbal descriptions and ideas become purposeless.

~vlm.49. The knowledge of duality being removed, shows the existence of the unity only; which no words can express, except by attributes that are ascribed to it.

यत्र सर्वम् यत: सर्वम् यत् सर्वम् सर्वतश्_च यत् ।

यत्र न_इदम् यतो न_इदम् यत्र_इदम् न_ईदृश्यम् जगत् ॥५०॥

yatra sarvam yata: sarvam yat sarvam sarvata:_ ca yat |

yatra na_idam yato na_idam yatra_idam na_IdRzyam jagat ||50||

yatra sarvam yata: sarvam yat sarvam sarvata:_ ca yat |

yatra na_idam yato na_idam yatra_idam na_IdRzyam jagat ||50||

yatra sarvam - Where all -

yata: sarvam - whence all -

yat_sarvam - what all -

sarva.ta:_ ca yat - and what all.from -

yatra na idam - where not this -

yata: na idam - whence not this -

yatra idam - where this -

na IdRzyam jagat - the world is not so qualified. -

~m.50 Whenever the 'All' is, everything there emerges out of it. Since 'All' is everywhere, everything everywhere emerges out of it in all ways. Because the world is not, it can never be anywhere. And so it can never be like the all.

~sv. It is only by such steady practice that one is freed from sorrow and experiences the bliss of the self. Hence, practise yoga. When through practice the movement of prANa is restrained, then nirvana or liberation alone remains. In it is all; from it is all; it is all; it is everywhere: in it this world-appearance is not, nor is this from it, nor is the world-appearance like it! He who is firmly established in it is liberated while living.

~vlm.50. In whom and from whom is all, and who is all in every place; yet who is not this world, nor there abides such a world as this in him, nor has the world come out from him. (i. e. the world abides in its ideal and not material form in the spirit).

विनाशित्वाद् विकल्पत्वाद् गुणित्वाद् निर्गुण-आत्मनः ।

vinAzitvAt_ vikalpatvAt_ guNitvAt_ nirguNa-Atmana: |

यस्य नो* सदृशो दृष्टो दृष्टान्तो कश्चिद् एव हि ॥५१॥

yasya na:/na.u* sadRzo dRSTo dRSTAnto ka:cit_ eva hi ||51||

vinAzitvAt

thru indestructibility

vikalpatvAt

#vikalpa

thru

guNitvAt

thru

nirguNa-Atmana:

of which nothing the like is seen

there's no comparison whatever

~m.51 Because of tendency to decay and modification, there can be nothing in the world comparable to attributelessness in the world. There is nothing in the world to serve as an illustration for attributelessness.

~vlm.51. Owing to its perishableness and its situation in time and space, and limitation by them, this material world cannot be a part of identic with that immaterial spirit, which has no attribute nor its likeness.

स्वादनी सर्व.शालीनाम् दीपिका सर्व.तेजसाम् ।

कलना सर्व.कामानाम् अन्तश्_चिच्-चन्द्रिक-उदिता ॥५२॥

svAdanI sarvazAlInAm dIpikA sarva.tejasAm |

kalanA sarva.kAmAnAm anta:_ cic-candrika-uditA ||52||

svAdanI sarva.zAlInAm dIpikA sarva.tejasAm |

kalanA sarva.kAmAnAm anta:_cit-candrika-uditA ||52||

svAdanI sarva.zAlInAm

dIpikA sarva.tejasAm

kalanA sarva.kAmAnAm

antaz

within

cic-candrika-uditA

~m.52 The moon of consciousness that arises inside a 'jivanmukta' is sweet with all dispositions and natures, is like an effulgent lamp. It puts on apprehensions and comprehensions of all kinds of desires.

~vlm.52. It is the moisture of all vegetables and the flavour of all eatables; it is the light of lights and the source of all desires rising in the heart, like moonbeams proceeding from the lunar disk.

यस्मात् कल्प.तरोर्_बह्व्य: सम्सार-फल-पङ्क्तय: ।

अनारतम् बहु-रसा जायन्ते च पतन्ति च ॥५३॥

yasmAt kalpa.taror_bahvya: saMsAra-phala-paGktaya: |

anAratam bahu-rasA jAyante ca patanti ca ||53||

yasmAt kalpa.taror_bahvya: saMsAra-phala-paGktaya: |

anAratam bahu-rasA jAyante ca patanti ca ||53||

yasmAt kalpa.taror

from which kalpa.Tree

bahvya:

the many

saMsAra-phala-paGktaya:

anAratam bahu-rasA

jAyante ca patanti ca

~vlm.53. It is the kalpa tree yielding all earthly fruitions as its fruits, which are incessantly borne aloft only to fall down with their juicy flavour of various tastes.

~m. O great intellect Rama, He is called a 'jivanmukta' who abides with steadfast wisdom in that highest state, which is the very end of all regions. From that state of Absolute arise in a great procession numerous worlds like juicy fruits of wide variety flowing out of a 'wish fulfilling' tree called 'kalpa' tree. These worlds rise and fall/grow and decay/ are born and are dead.

तत्.पदम् सर्व-सीमान्तम् अवलम्ब्य महा.मति: ।

य: स्थित:-स्थिरधी:_तत्.ज्ञ: स_ जीवन्मुक्त_ उच्यते ॥५४॥

tat.padam sarva-sImAntam avalambya mahA.mati: |

ya: sthita:-sthiradhI:_tat.jJa: sa_ jIvanmukta_ ucyate ||54||

tat.padam sarva-sImAntam avalambya mahA.mati: |

ya: sthita: sthira.dhI:_tat.jJa: sa jIvanmukta ucyate ||54||

tat.padam

in That state

sarva-sImAntam x

avalambya mahA.mati: - + =

ya: sthita:-sthiradhI:_tat.jJa: x

sa_ jIvanmukta_ ucyate

ze (it is said) is Living.Free

~vlm.54. The high minded man that depends on that boundless spirit, and rests secure in its bosom, is verily called the wise and liberated in his life time.

विगतसर्वसमीहितकौतुकः

समुपशान्तहिताहितकल्पनः ।

सकलसंव्यहारसमाशयः

भवति मुक्तमनाः पुरुषोत्तमः ॥५५॥

विगत-सर्वसमीहित-कौतुक:

vigata-sarva-samIhita-kautuka:

समुपशान्त-हिताहित-कल्पन: ।

sam.upazAnta-hita-ahita-kalpana: |

सकल-संव्यहार-समाशय:

sakala-saMvyahAra-samAzaya:

भवति मुक्तमना: पुरुषोत्तम: ॥५५॥

bhavati muktamanA: puruSa-uttama: ||55||

vigata-sarva-samIhita-kautuka: x

samupazAnta-hita-ahita-kalpana: x

sakala-saMvyahAra-samAzaya: x

bhavati muktamanA: puruSa-uttama: - x.

#samIhita-kautuka

#samupazAnta-hita-ahita-kalpana

#saMvyahAra

~m.55 A jivanmukta becomes the best of people, 'Purushottama', being liberated from mind, devoid of all normal curiosities, with all good and bad ideations totally dissolved. He will be a person of equal mind in all activities.

~vlm.55. He is the best of men, whose mind is freed from all desires and cravings; and who has found his rest from the thoughts of his fancied good and evil. He remains listless amidst all the cares and concerns of this life.

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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बुद्धि: चित्तmaहंकार:

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माया-इति.आदि_अभिधम् तत:॥

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y3067.021/FM.3.67.21

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fm5078 2.my30-31 Two Yogas .z55.docx

Jiva Das

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May 29, 2021, 5:12:29 PM5/29/21

to yoga vasishtha

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

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FM.Canto 5.78

fm5078 2.my30-31 Two Yogas .z55

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FM.5.78

TWO

YOGAS

VASISHTHA THE PLENTIFUL declared–

यथा_अलात.परिस्पन्दाद्_अग्नि.चक्रम् प्रदृश्यते ।

yathA_alAta.parispandAt_agni.cakram pradRzyate |

असद्_एव सद्.आभासम् चित्त.स्पन्दात् तथा जगत् ॥५।७८।०१॥

asat_eva sat.AbhAsam citta.spandAt tathA jagat ||5|78|01||

just.as whirling a firebrand creates a ring of fire

—seen to be such, although it is not.So—

in that way

vibrant chitta.Affected consciousness

makes

the world

yathA_alAta.parispandAt agni.cakram pradRzyate = asat_eva sat.AbhAsam citta.spandAt tathA jagat

*Murty . ... a nonexistent world makes its appearance as real as the mind throbs and quivers. *sv. ... the illusory appearance of the world is due to the vibration that arises in consciousness.

यथा जल.परिस्पन्दाद्_व्यतिरिक्त* इव_अम्भसः ।

yathA jala.parispandAt_vyatirikta* iva_ambhasa: |

दृश्यते वर्तुल.आवर्तश्_चित्त.स्पन्दात् तथा जगत् ॥५।७८।०२॥

dRzyate vartula.Avarta:_citta.spandAt tathA jagat ||5|78|02||

it is only when the water stirs

that a separate whirlpool appears

just.so

when the Affected mind vibrates

there

is the World

yathA jala.parispandAt_vyatirikta_iva ambhasa: = dRzyate vartula.Avarta:_citta.spandAt tathA jagat

*vlm. ... the revolution of the mind forms many ideal worlds, seeming to be bodies beside itself.

*sv. O Rama, just as when a firebrand is swung around, an illusory circle of fire is formed, there is an illusory appearance of the world due to the vibration that arises in consciousness.

*jd. . यथा जल.परिस्पन्दात् – As from the vibrant motion . व्यतिरिक्त इvAम्भसः – as.if separate from the water . दृश्यते वर्तुlAवर्तः – there appears a whirling eddy चित्त.स्पन्दाद्_तथा जगत् – so from the vibrant Chitta Affection is the world.

#vartula. mf(आ)n.. round, circular, globular BhP. Vet. Hcat.; like a whirlpool, yathA jala.parispandAt_vyatirikta_iva ambhasa: | dRzyate vartula.Avarta:_citta.spandAt_tathA jagat, y5078.002

#Avarta.: आवर्तः . Revolving; प्रदक्षिणावर्तशिखः Rām.6.73.23. . A whirlpool, an eddy, whirl, yathA jala.parispandAt_vyatirikta_iva ambhasa: | dRzyate vartula.Avarta:_citta.spandAt_tathA jagat, y5078.002; नृपं तमावर्तमनोज्ञनाभिः R.6.52; दर्शितावर्तनाभेः Me.28; Dk.2; आवर्तः संशयानाम् Pt.1.191. .3 Deliberation, revolving (in the mind), anxiety. .. N. of a form of cloud personified; आवर्तो निर्जलो मेघः. — Avarta: . turning, winding; whirl, vortex (lit. & fig.). . Avarta – whirling, revolving, surging; turning, whirling, curling. — y1025.009

यथा व्योम्नि_ईक्षण.स्पन्दात् पिच्छ.मौक्तिक.मण्डलम् ।

yathA vyomni_IkSaNa.spandAt piccha.mauktika.maNDalam |

दृश्यते सद्_इव_असत्यम् चित्त.स्पन्दात् तथा जगत् ॥५।७८।०३॥

dRzyate sat_iva_a.satyam citta.spandAt tathA jagat ||5|78|03||

as from the vibrant motion of the skyscape

a peacock's tail or a string of pearls

is seen to be real

altho unreal

so too

vibrant Affection makes the world

yathA vyomni_IkSaNa.spandAt piccha.mauktika.maNDalam = dRzyate sat_iva_a.satyam citta.spandAt tathA jagat

*vlm.3. And as you come to see strings of pearls in the sky, by the twinklings of your eyes fixed in it; so these false worlds present themselves to your view, by the pulsation of your mind.

*jd. . यथा व्योम्नि ईक्षण.स्पन्दात् – as from the vibrant motion of the skyscape . पिच्छ.मौक्तिक.मण्डलम् . a peacock's tail or string of pearls = दृश्यते सdivAसत्यम् – is seen.to.be So, although not.So, = चित्त.स्पन्दाद्_तथा जगत् – so from the vibrant Chitta Affection is the world.

RÂMA said—

येन प्रस्पन्दते चित्तम् येन न स्पन्दते यथा ।

yena praspandate cittam yena na spandate yathA |

तत्, ब्रह्मन्, ब्रूहि मे येन चिकित्सेयम् तद्_एव हि ॥५।७८।०४॥

tat, brahman, brUhi me yena cikitseyam tat_eva hi ||5|78|04||

how

the Affected thought vibrates,

and how

it does not vibrate so

tell me that, brAhmaNa, and what's the cure for it?

yena praspandate cittam yena na spandate yathA = tat, brahman, brUhi me yena cikitseyam tat_eva hi

*Murty . O great soul, by what does a mind shake? By what does it not shake? Please tell me since we have to cure that movement.

*vlm. Tell me sir, whereby the mind has its vibration and how it is repressed, that I may thence learn how to govern the same. • ... so that I may learn how to control it?" .*vlm.pal.

VASISHTHA said—

यथा शौक्ल्य.हिमे, राम, तिल.तैल.लवौ यथा ।

yathA zauklya.hime, rAma, tila.taila.lavau yathA |

यथा कुसुम.सौगन्ध्ये तथा_औष्ण्य.दहनौ यथा ॥५।७८।५॥

yathA kusuma.saugandhye tathA_auSNya.dahanau yathA ||5|78|5||

it's like whiteness & snow, rAma, like the seed & oil of sesame

a flower & its aroma too or heat & fire

yathA zauklya.hime,

rAma,

tila.taila.lavau yathA |

yathA kusuma.saugandhye

tathA_auSNya.dahanau yathA .

*Murty . Rama, shaking is nature of mind. They are not two different things. It is like snow and its whiteness, flower and its fragrance and fire and its heat. They are like a quality and one having that quality. One will disappear if the other disappears or destroyed. Ta:_destroy mind there are two ways; one is through yoga and the other is through knowledge. Yoga is conquest of the waves in the mind. 'Jnana' is holistic and integral perception.

*vlm.5. Vasishtha answered:—Know Ráma, as whiteness is concomitant with snow, and oil is associated with sesamum seeds; and fragrance is attendant upon flowers and tne flame is coexistent with fire.

*sv.5.78.5 5.6 Vibration and consciousness are inseparably one like the whiteness of snow, the oil in the sesame seed, the fragrance of the flower and the heat of fire.

तथा, राघव, सम्श्लिष्टौ चित्त.स्पन्दस्_तथा_एव हि ।

tathA, rAghava, samzliSTau citta.spanda:_tathA_eva hi |

अभिन्नौ केवलम् मिथ्या भेदः कल्पित* एतयोः ॥५।७८।०६॥

abhinnau kevalam mithyA bheda: kalpita* etayo: ||5|78|06||

tathA . in that way, =

rAghava, =

saMzliSTau cittaspanda:_tathaiva hi

abhinnau kevalam mithyA

bheda: kalpita etayo:

*vlm.6. So Ráma, the mind is accompanied by its fluctuations hand in hand, and they are virtually the one and the everything, though passing under different names by fiction.

*sv.5.78.5 5.6 Vibration and consciousness are inseparably one like the whiteness of snow, the oil in the sesame seed, the fragrance of the flower and the heat of fire.

thus, rAghava, they are connected,

Affective mind and its Vibration,

entirely undivided.

A false distinction is imagined for them.

चित्त.चित्त.परिस्पन्द=पक्षयोर् एक.संक्षये ।

citta.citta.parispanda=pakSayo:_eka.saMkSaye |

स्वयम् गुण.गुणी स्थित्वा नश्यतो_द्वौ न संशयः ॥५।७८।०७॥

svayam guNa.guNI sthitvA nazyata:_dvau na saMzaya: ||5|78|07||

citta.citta.parispanda=pakSayo:

Of the pair, citta and citta.Vibration,

svayam guNa.guNI sthitvA nazyata: dvau na saMzaya: ||5|78|07||

No doubt about it.

एक.संक्षये .

eka.saMkSaye .

when one is destroyed

स्वयं गुण.गुणी स्थित्वा –

svayam guNa.guNI sthitvA –

itself as guNa Quality and guNI Qualified situate

नश्यतः द्वौ न संशयः –

nazyata: dvau na saMzaya: .

the two are destroyed.

*vwv.1790.y5.78.7. On the destruction of one of the two states, the mind and the movement of the mind, both of them vanish, the quality (i.e. movement) itself having existed as the possessor of the quality.

*Murty . 7. Rama, shaking is nature of mind. They are not two different things. It is like snow and its whiteness, flower and its fragrance and fire and its heat. They are like a quality and one having that quality. One will disappear if the other disappears or destroyed. Ta:_destroy mind there are two ways; one is through yoga and the other is through knowledge. Yoga is conquest of the waves in the mind. 'Jnana' is holistic and integral perception.

*vlm.7. Of the two categories of the mind and its pulsation, if either of these comes to be extinct, the other also has its extinction, as the properties of a thing being lost, their subject likewise ceases to exist; and there is no doubt of this.

*sv.5.78.7 Their description as distinct categories is an error.

चित्त.चित्त.परिस्पन्द=पक्षयोः एक.संक्षये । स्वयम् गुण.गुणी स्थित्वा नश्यतः द्वौ न संशयः ॥५।७८।7॥

Of the pair,

citta is Affective mind

and

its citta.Vibration its Affect.

One is a Quality and one Qualified.

When one ends, both end.

No doubt about it.

द्वौ क्रमौ चित्त.नाशस्य योगो_ज्ञानम् च राघव ।

dvau kramau citta.nAzasya yoga:_jJAnam ca rAghava |

योगस्_तद्.वृत्ति=रोधो_हि ज्ञानम् सम्यग्.अवेक्षणम् ॥५।७८।०८॥

yoga:_tat.vRtti=rodha:_hi jJAnam samyak.avekSaNam ||5|78|08||

there are two ways, rAghava, to destroy Affective mind

—yoga.Union & jnAna.Wisdom —

(1) Union is the restraint of ideas in That

(2) Wisdom is Total Overseeing

dvau kramau citta.nAzasya yoga:_jJAnam ca rAghava |

yoga:_tat.vRtti=rodha:_hi jJAnam samyak.avekSaNam

*vwv.1789 Rama! There are two methods for the destruction of the mind—Yoga and Jnana (or Knowledge). Yoga is the stopping of the movements of the mind. Jnana is perceiving rightly.

*Murty . 8. Rama, shaking is nature of mind. They are not two different things. It is like snow and its whiteness, flower and its fragrance and fire and its heat. They are like a quality and one having that quality. One will disappear if the other disappears or destroyed. Ta:_destroy mind there are two ways; one is through yoga and the other is through knowledge. Yoga is conquest of the waves in the mind. 'Jnana' is holistic and integral perception.

*vlm.8. There are two ways of extinguishing the mind, the yoga or hypnotism and spiritual knowledge; of these the yoga is the suppression of mental powers, and knowledge is the thorough investigation of all things.

*sv.5.78.8 Mind and movement of thought are inseparable; and the cessation of one is the cessation of both.

RÂMA said—

कदा कीदृक् कया युक्त्या प्राण.अपान.निबन्धया ।

kadA kIdRk kayA yuktyA prANa.apAna.nibandhayA |

योग.नाम्न्या मनः शान्तम् एत्य्_अनन्त.सुख.प्रदम् ॥५।७८।०९॥

yoga.nAmnyA mana: zAntam eti_ananta.sukha.pradam ||5|78|09||

when & what & why & how

by the Connection & interplay of prANa & apAna

thru this "yoga.Union"

Mind comes to Peace that is boundlessly happy.

kadA kIdRk_kayA yuktyA prANa.apAna.nibandhayA |

yoga.nAmnyA mana: zAntam eti_ananta.sukha.pradam

*Murty . 9 O Lord of the sages, please tell me the way to restrict and control the in and out movement of vital air (prana). How can one achieve mental peace through that method?

*vlm.9. Ráma asked:—How is it possible sir, to suppress the vital airs, and to attain thereby to that state of tranquility, which is fraught with endless felicity?

*sv.5.78.9 9.10 O Rama, there are two ways in which this cessation can be achieved: one is the way of yoga which involves the restraint of the movement of thought, and the other is the way of knowledge which involves the right knowledge of truth.

देहे_ऽस्मिन् देह.नाडीषु वातः स्फुरति यो_ऽभितः ।

dehe_asmin deha.nADISu vAta: sphurati ya:_abhita: |

स्पन्देषु_इव भुवो वारि स* प्राण* इति कीर्तितः ॥५।७८।१०॥

spandeSu_iva bhuva:_vAri sa* prANa* iti kIrtita: ||5|78|10||

in this body the vital airs circulate,

like water flowing through channels in the earth;

and these airs are called

prANa,

the life.breath

dehe_'smin deha.nADISu

vAta: sphurati ya:_'bhita:

spandeSv_iva bhuva:_vAri

sa_prANa_iti kIrtita: . .

देहे_ऽस्मिन् . In this body =

देह.नाडीषु . in the Nâdî Channels of the body =

वातः स्फुरति यः अभितः . through which the Vâta Airs circulate =

स्पन्देषु_इव भुवः वारि . in their vibrant flow like water in the earth =

स प्राणः इति कीर्तितः . known.as prANa, the life.breath. = .10.

*Murty . 10 O Rama, there are several tubular structures (like arteries and veins) in a body. Through them the vital air (prana) moves around. This air is called '_prANa'. It is like water flowing through tubes.

*vlm.10. Vasishtha replied:—There is a circulating air breathing through the lungs and arteries of the body, as the water flows through the veins and pores of the earth, and which is called the vital breath or life.

तस्य स्पन्द.वशाद्_अन्तः क्रिया.वैचित्र्यम् ईयुषः ।

tasya spanda.vazAt_anta: kriyA.vaicitryam_IyuSa: |

अपान.आदीनि नामानि कल्पितानि कृत.आत्मभिः ॥५।७८।११॥

apAna.AdIni nAmAni kalpitAni kRta.Atmabhi: ||5|78|11||

tasya spanda.vazAt . thru its vibratory force =

anta: . within =

kriyA.vaicitryam_IyuSa:

apAna.AdIni nAmAni . called apAna & so.on =

kalpitAni kRta.Atmabhi: . .

*vlm.11. It is the fluctuation of this air, that impels and gives force to the internal organs of the body, and which is designated by the various names of prána, apána &c, according to their positions and motions: (all of which are but varieties of the vital breath).

*Murty . 11.16 Because of its nature of vibration and movement, this air performs many interesting and surprising actions. For these many names like 'apana' and such are given by accomplished people. ...

*sv.5.78.11.12 In this body, that energy (lit. air) which circulates in the energy.channels (nadi lit. means 'channel of motion', not necessarily a nerve though for convenience it may be called so) is known as prANa. In accordance with its diverse functions in the body, it is also known by the names apana, etc. ...

आमोदस्य यथा पुष्पम् शौक्ल्यस्य तुहिनम् यथा ।

Amodasya yathA puSpam zauklyasya tuhinam yathA |

तदा_एषा रसे आधारः_चित्तस्य_अभिन्नताम् गतः ॥५।७८।१२॥

tadA_eSA rase AdhAra:_cittasya_a.bhinnatAm gata: ||5|78|12||

Amodasya yathA puSpam zauklyasya tuhinam yathA = tadA_eSA rase AdhAra:

cittasya_a.bhinnatAm gata: .

as the aroma of a flower

as the whiteness of snow

tadaiSA rase AdhAra:

then this .f.. * in rasa.Style the support

cittasya_a.bhinnatAm gata:

of the affective mind to un.dividedness is gone

*vlm.12. As fragrance resides in flowers and whiteness in the frost, so is motion the flavour of the mind, and is one and the same with its receptacle.the mind.

*Murty . 11.16 ... Flower is the source and support (also a reservoir) of fragrance. Snow is the support for its whiteness. Similarly this fluid (of air) is the support for mind with which the air becomes integral....

*sv.5.78.11.12 ... This prANa is indistinguishably united with the mind.

#zuk . #zukla . #zauklya .n.. whiteness, brightness, clearness, _vedAntas.

#tuh – to pain ? . #tuhina *Murty . . तुहिन . frost, cold, mist, dew, snow Ritus.; moonlight k.; camphor, npr.

अन्तः प्राण.परिस्पन्दात् संकल्प.कलन.उन्मुखी ।

anta: prANa.parispandAt saMkalpa.kalana.unmukhI |

संवित् संजायते या_एषा तद्_चित्तम् विद्धि राघव ॥५।७८।१३॥

saMvit saMjAyate yA_eSA tat_cittam viddhi rAghava ||5|78|13||

anta: . within =

prANa.parispandAt

saMkalpa.kalana.unmukhI

saMvit saMjAyate . Awareness is produced =

yaiSA – which is this .

tat_cittam viddhi . know that as Affected thought, = rAghava

*vlm.13. Now the vibration of this vital breath, excites the perception of certain desires and feelings in the heart; and the cognitive principle of these perceptions is called the mind.

*Murty . 11.16 .... Because of the movements and vibrations inside (a being), a consciousness, which is oriented towards ideations and determinations (sankalpa kalana), is generated. This, O Raghava, know is mind. Thus because of vibrations and movements of air (vital) arise movements in consciousness....

प्राण.स्पन्दाच्_चितः स्पन्दस्_तत्.स्पन्दाद्_एव संविदः ।

prANa.spandAt_cita: spanda:_tat.spandAt_eva saMvida: |

चक्रावर्त.विधायिन्यो जल.स्पन्दाद्_इव_ऊर्मयः ॥५।७८।१४॥

cakrAvarta.vidhAyinya:_jala.spandAt_iva_Urmaya: ||5|78|14||

prANa.spandAt . after the vibration of prANa.Air =

cita: spanda: . of chit.Consciousness the vibration .

tat.spandAt_eva . after the vibration of that too =

saMvida: . in the Awareness .

cakra.Avarta.vidhAyinya:

jala.spandAt_iva_Urmaya: . like the motion of water in the waves.

*jd. spandAt = after Vibration / spandena = by means of Vivration

I sometimes translate both as "thru".

*vlm.14. The vibration of vital air gives pulsation to the heart strings, causing their cognition in the mind; in the same manner as the motion of the waters, gives rise to the waves rolling and beating on the shore.

*sv.5.78.13 13.14 .... Movement of thought in the mind arises from the movement of prANa; and movement of prANa arises because of the movement of thought in consciousness. They thus form a cycle of mutual dependence, like waves and movement of currents in water.

चित्तम् प्राण.परिस्पन्दम् आhur_आगम.भूषणः ।

cittam prANa.parispandam Ahu:_Agama.bhUSaNa: |

तस्मिन् संरोधिते नूनम् उपशान्तम् भवेद्_मनः ॥५।७८।१५॥

tasmin saMrodhite nUnam upazAntam bhavet_mana: ||5|78|15||

cittam prANa.parispandam_Ahur Agama.bhUSaNa: = tasmin saMrodhite nUnam

upazAntam bhavet mana:

*vwv.1818.y5.78.15b.16a. When that (movement of #prANa or vital breath) is stopped completely, the mind is surely extinguished. By the cessation of the movement of the mind, this worldly existence is dissolved.

*Murty . 11.16 The knowers of Veda call this vital air movements as 'chitta', mind. So when this movement of air (prana) is controlled and restrained, mind will become quiet. When mental movements subside, this world also dissolves. It is like people retiring to inaction after the disappearance of sunshine.

*sv.5.78.15 The wise ones declare that the mind is caused by the movement of prANa; and hence by the restraint of the prANa, the mind becomes quiescent.

*vlm.15. The heart is said to be the afflation of the vital breath by the learned in the Vedas, and this being suppressed quiets the mind also. (The mind, says the Sruti, is moved by the vital air &c).

मनःस्पन्द.उपशान्त्यायम् संसारः प्रविलीयते ।

mana:spanda.upazAntyAyam saMsAra: pra.vilIyate |

सूर्य.आलोक.परिस्पन्द.शान्तौ व्यवहृतिर्यथा ॥५।७८।१६॥

sUrya.Aloka.parispanda.zAntau vyavahRti:_yathA ||5|78|16||

mana:spanda.upazAntyAyam

saMsAra: pra.vilIyate

sUrya.Aloka.parispanda.zAntau vyavahRtir_yathA .

*vlm.16. The action of the mind being stopped, the perception of the existence of the world becomes extinct; (as we have no perception of it in our sound sleep, when the mind is inactive). It is like the extinction of worldly affairs at sunset.

*Murty . 11.16... The knowers of Veda call this vital air movements as 'chitta', mind. So when this movement of air (prana) is controlled and restrained, mind will become quiet. When mental movements subside, this world also dissolves. It is like people retiring to inaction after the disappearance of sunshine.

*sv.5.78.16 When the mind abandons the movement of thought, the appearance of the worlt.illusion ceases.

RÂMA said—

अनिशम् चरताम् देह.गेहे गमन.गामिनाम् ।

anizam caratAm deha.gehe gamana.gAminAm |

प्राण.आदीनाम् परिस्पन्दो_वायूनाम् रोध्यते कथम् ॥५।७८।१७॥

prANa.AdInAm parispanda:_vAyUnAm rodhyate katham ||5|78|17||

ceaselessly flowing in the Body.House,

the going on.the.go prANa Air

takes.on various forms

by means of its vibrant motion

how are these winds to be controlled

anizam caratAm deha.gehe gamana.gAminAm = prANa.AdInAm parispanda:_vAyUnAm rodhyate katham

*Murty . 17 O Sage, this 'prana' moves relentlessly inside the body.house space. How can one restrain and control such an air?

*jd. . अनिशम् चरताम् देह.गेहे – Ceaselessly flowing in the Body.House, = गमन.गामिनाम् – of the going on.the.go = प्राण.आदीनाम् – prANa Air in its various forms = परिस्पन्दः – by their vibrant motion = वायूनाम् रोध्यते कथम् – how is there restraint of these winds?

शास्त्र.सjजन.संपर्क.वैराग्य.अभ्यास.योगतः ।

zAstra.sat.jana.saMparka.vairAgya.abhyAsa.yogata: |

अन्.आस्थायाम् कृत.आस्थायाम् पूर्व.संसार.वृत्तिषु ॥५।७८।१८॥

an.AsthAyAm kRta.AsthAyAm pUrva.saMsAra.vRttiSu ||5|78|18||

zAstra.sat.jana.saMparka.vairAgya.abhyAsa.yoga=ta: .

x shAstra.people.contact.Dispassion.Practical.yoga=from =

an.AsthAyAm

kRta.AsthAyAm

pUrva.saMsAra.vRttiSu

*Murty . 18.20 O Rama, this can be done by association with scriptures and learned people and by practicing dispassion. Through this one has to develop disinterest and disregard for old activities and habits. By practising the kind of meditation, suitable to them, concentration can be achieved. And by intense practice of such meditation, control of prana (breath) can be achieved.

*vwv.1879.80/18.19. When effort is made in the matter of indifference towards the occupations of the earlier life by means of the practice of desirelessness and the association of virtuous people and the scriptures, and through meditation on an object as desired, risen in the form of oneness (or identity with that object) for a long time, and through the intense (or uninterrupted) practice of the One Reality (by contemplation), the movement of prana is stopped.

*vlm.18. Vasishtha replied:—It is possible by study of the sástras and association with the good and wise, by habitual dispassionateness, by the practice of Yoga, and by removal of reliance in every transaction of the world.

पृच् #pRc . #sampRc . #samparka: #samparka: संपर्कः . Mixture. . Union, contact • Society, association, company • Sexual union, copulation. •• (ent.comp. f. .A) mixing together, contact between • bodily contact, sexual intercourse with (comp).

स्था #sthA . #AsthA . #AsthA आस्था [आस्था.अङ्] . Regard, respect, standing <न संभ्रमो na sambhramo na bhI: न भीः kAcid AsthA vA samajAyata काचिदास्था वा समजायत > mb.12.281.12 • Assent, standing.by (your word). • Prop, standing.under • confidence, standing.upon . Øtt. POV (Point Of View), focus ¤ baddha AsthA ye zarIreSu baddha AsthA ye jagat.sthitau | tAn moha.madira unmattAn dhig.dhig astu puna: puna:> y1018.052 . ASThA . pUrvaka. A. . the eastern quarter. .

यथा_अभिवाञ्छित.ध्यानाद्_चिरम् एकतया_उदितात् ।

yathA_abhivAJchita.dhyAnAt_ciram ekatayA_uditAt |

एक.तत्त्व.घन.अभ्यासात् प्राण.स्पन्दो_नि.रुध्यते ॥५।७८।१९॥

eka.tattva.ghana.abhyAsAt prANa.spanda:_ni.rudhyate ||5|78|19||

yathA – such as =

abhivAJchita.dhyAnAt

ciram_ekatayA uditAt

eka.tattva.ghana.abhyAsAt

prANa.spanda: niruddhyate . .

yathA abhivAJchita.dhyAnAt –

ciram_ekatayA uditAt .

eka.tattva.ghana.abhyAsAt –

the prANa.vibration is restrained.

#abhivAJchita

*vlm.19. Meditation of the desired object, and keeping in view that single object, and firm reliance on one particular object, are the best means of suppressing the vital breath,

*sv.5.78.17.19 The movement of prANa is arrested at the moment when all hopes and desires come to an end in one's heart through the earnest practice of the precepts of the scriptures and sages, and by the cultivation of dispassion in previous life.spans or through endeavouring to practise contemplation or meditation and reaching a stage of devotion to a single truth in a single.minded way.

yathAbhivAJchitadhyAnAcciramekatayoditAt |

ekatattvadhanAbhyAsAtprANaspanda:_ni.ruddhyate ||5|78| 19

.VA . the movement of prana is restrained by the practice of

concentration of the nondual truth, which arises from long.lasting

single.pointed concentration , which arises from the concentration on

the desired object.

AS: I see a typo:

ekatattvadhanAbhyAsAtprANaspanda:_. ekatattvaghanAbhyAsAtprANaspanda:_

TPD ekatatvaghana

KG, VLM ekatattvaghana

all 3 clearly <gha> not <dha>

पुरक.आदि.निज.आयामाद्_दृढ.अभ्यासाद्_अखेद.जात् ।

puraka.Adi.nija.AyAmAt_dRDha.abhyAsAt_akheda.jAt |

एकान्त.ध्यान.सम्योगात् प्राण.स्पन्दो_नि.रुद्ध्यते ॥५।७८।२०॥

ekAnta.dhyAna.samyogAt prANa.spanda:_ni.ruddhyate ||5|78|20||

puraka.Adi.nija.AyAmAt

dRDha.abhyAsAt_akheda.jAt

ekAnta.dhyAna.samyogAt

prANa.spanda:_nir.uddhyate

*vwv.1881/20. The movement of prANa is stopped through one's control of inhalation and the other (breathing processes) by firm practice without lassitude, and through the employment of solitary meditation.

*vlm.20. Next, it is by suppression of breath in the acts of inspiration and respiration puraka and rechaka, in such manner as it may be unattended with pain, together with fixed meditation, it is possible to suppress the vitala air, (which gives longivity to the

practitioner).

*sv.5.78.20.24 The movement of prANa is also arrested by the effortless practice of inhalation, etc., without strain, in seclusion, or the repetition of the sacred Om with the experience of its meaning, when the consciousness reaches the deep sleep state. The practice of exhalation, when the prANa roams in space without touching the limbs of the body, of inhalation, leading to the peaceful movement of prANa, and of retention, bringing it to a standstill for a long time, all lead to the arrest of the movement of prANa.

ॐ.कार.उच्च.अर्ण=प्रान्त.शब्द+तत्त्व.अनुभावनात् ।

OM.kAra.ucca.arNa=prAnta.zabda+tattva.anubhAvanAt |

सुषुप्ते संविदो_जाते प्राण.स्पन्दो_नि.रुद्ध्यते ॥५।७८।२१॥

suSupte saMvida:_jAte prANa.spanda:_ni.ruddhyate ||5|78|21||

OM.kAra.ucca.arNa=prAnta.zabda+tattva.anubhAvanAt

suSupte saMvida: jAte prANa.spanda: ni.ruddhyate . .

ॐ.कार.उच्च.अर्ण=प्रान्त.शब्द+तत्त्व.अनुभावनात् –

From the OM.sign.up.flying=edge.word+Thatness.experience ...

From the oॐm rising up to the end {m} of the word, the experience of Thatness, =

सुषुप्ते संविदः जाते – when the saMvit Awareness has become asleep, =

प्राण.स्पन्दः निरुद्ध्यते – the vibration of the prANa is controlled. .21.

*Murty . 21 Utter 'OM' and (try to) experience the meaning and essence of its last 'matra'. A feeling of deep sleep will then arise and breath will be controlled.

*vwv.1882/21. The movement of prANa is stopped when (external) perception has become asleep through meditation on the sount.principle at the end of uttering the (sacred) syllable OM.

*vlm.21. The utterance of the syllable om, and pondering upon the significations of that word, and dormancy of the perceptive senses, are means of the suppression of breath.

रेचके नूनम् अभ्यस्ते प्राणे स्फारे खम् आगते ।

recake nUnam abhyaste prANe sphAre kham Agate |

न स्पृशति_अङ्ग.रन्ध्राणि प्राण.स्पन्दो_नि.रुद्ध्यते ॥५।७८।२२॥

na spRzati_aGga.randhrANi prANa.spanda:_ni.ruddhyate ||5|78|22||

recake nUnam_abhyaste prANe sphAre kham_Agate

na spRzati_aGga.randhrANi prANa.spanda: ni.ruddhyate . .

recaka

*Murty . 22 When 'rechaka' (outflow of prana) is practised properly and with vigour 'prana' will assume the form of expansive sky. And so it will not touch the holes in the limbs. Then 'prana' will be controlled and restrained.

*vwv.1883/22. When exhalation is verily practised and the prANa expanded (by increasing its duration through very slow breathing), has arrived at the (outer) space without touching the openings in the body (i.e. the nostrils), the movement of the #prANa is stopped.

*vlm.22. The practice of rechaka or respiring out, serves to purge out the crudities of the body, and by leaving the nostrils untouched, the vital breath is suppressed altogether.

पूरके नूनम् अभ्यस्ते पूराद्_गिरि.घन.स्थिते ।

pUrake nUnam abhyaste pUrAt_giri.ghana.sthite |

प्राणे प्रशान्त.सम्चारे प्राण.स्पन्दो_निरुद्ध्यते ॥५।७८।२३॥

prANe prazAnta.samcAre prANa.spanda:_niruddhyate ||5|78|23||

pUrake nUnam_abhyaste – Now when pUraka Filler is practised .

pUrAt – from being.full .

giri.ghana.sthite prANe – when prANa is seated like a mountain cloud .

prazAnta.saMcAre – setlled.down from its wandering .

prANa.spanda:_niruddhyate – the prANa.spanda is restrained

*Murty . 23 When 'puraka' (inflow of prana) is practised properly and vigorously, the entire inside will be filled. The inside will be like a solid mountain. prANa movement will be extinguished completely. Then 'prana' can be controlled and restrained.

*vwv.1884/23. When inhalation is verily practised and the breath is existing like a mountain.cloud due to its filling (the inner organs very slowly, almost imperceptibly), with its movement very much calmed, the movement of prANa is stopped.

*vlm.23. The practice of puraka or breathing intends to fill the inside as the clouds fill the sky; and then the breathing being stopped, its vibrations are stopped also.

कुम्भके कुम्भवत् कालम् अनन्तम् परितिष्ठति ।

kumbhake kumbhavat kAlam anantam paritiSThati |

अभ्यासात् स्तम्भिते प्राणे प्राण.स्पन्दोर् निरुद्ध्यते ॥५।७८।२४॥

abhyAsAt stambhite prANe prANa.spanda:_ni.ruddhyate ||5|78|24||

kumbhake kumbhavat_kAlam_anantam paritiSThati

abhyAsAt stambhite prANe

prANa.spanda: ni.ruddhyate

*Murty . 24 Then when breath is suspended during 'kumbhaka' phase of breathing, the body become still like a pot (as long as the breath is held). When 'prana' is held inside through practice, prana can be controlled and restrained.

*vwv.1885/24. When the breath, stopped by practice, is standing still for an infinite (or very long) period in kumbhaka (or the retention of breath) like a water.pot, the movement of prANa is stopped.

*vlm.24. Then the practice of kumbhaka or sufflation of the breath, the air is shut up in a closed vessel and this serves to stop the course of breathing. (Long explanations of these practices are given in the gloss forming subjects of anemography).

तालु.मूल.गताम् यत्नाज्_जिह्वया_आक्रम्य घण्टिकाम् ।

tAlu.mUla.gatAm yatnAt_jihvayA_Akramya ghaNTikAm |

ऊर्ध्व.रन्ध्र.गते प्राणे प्राण.स्पन्दो_निरुद्ध्यते ॥५।७८।२५॥

Urdhva.randhra.gate prANe prANa.spanda:_ni.ruddhyate ||5|78|25||

tAlu.mUla.gatAm – raised to the roof of the mouth .

yatnAt – with effort .

jihvayA_Akramya – the tongue having reached .

ghaNTikAm – the little bell (the uvula) .

Urdhva.randhra.gate prANe – when the prANa has gone to the upper Channel .

prANa.spanda: – the prANa.Vibration .

ni.ruddhyate – is restrained

*vwv.1886/25. Having covered the small bell.like protrusion situated at the root of the palate (i.e., the uvula) by the tongue with effort, (in the process of introducing the introverted tongue inta:_the opening in the palate for the passage of breath), when the prANa has gone inta:_the upper cavity, the movement of prANa is stopped.

*vlm. ... the tongue being carried to the orifice of the palate, and the tip being attached to the gutteral bulb or nodule, will prevent the vibration of the breathing.

*Murty . 25 prANa also can be restrained and controlled by redirecting prANa towards 'brahmarandhra' (the hole at the top of head) by closing the entrance to the throat by folding the tongue and touching the valve at the begining of the throat.

*sv. Likewise the closure of the posterior nares by the tip of the tongue as the prANa moves towards the crown of the head....

समस्त.कलन.उन्मुक्ते न किम्चिn_नाम सूक्ष्म.खे ।

samasta.kalana.unmukte na kim.cin_nAma sUkSma.khe |

ध्यानात् संविदि नीलायाम् प्राण.स्पन्दो_निरुद्ध्यते ॥५।७८।२६॥

dhyAnAt saMvidi nIlAyAm prANa.spanda:_ni.ruddhyate ||5|78|26||

samasta.kalana.unmukte

na kim.cin_nAma sUkSma.khe

there's nothing to call "something" in the subtle kha.Sky

dhyAnAt saMvidi nIlAyAm

prANa.spanda: ni.ruddhyate

vibrant prANa is stopped

*vlm.26. Again the mind getting rid of the flights of fancy, and becoming as vacant as empty air, prevents the course of breathing by its fixed meditation of itself (as in the state of Samádhi or trance).

*vwv.1887/26. The movement of prANa is stopped when (internal and external) perception is dissolved through meditation in the subtle space (in the heart), which is not anything indeed, liberated from all graspings (or the thought.process).

*Murty . 26.31 Abandoning all comprehensions and apprehensions and merge all perceptions and consciousness in the subtle ether, through meditation, then prana will be controlled and restrained....

*sv.5.78.25.31 Likewise ..., the practice of meditation where there is no movement of thought, ....

द्वादश.अङ्गुल.पर्यन्ते नासाग्रे विमलाम्बरे ।

dvAdaza.aGgula.paryante nAsa.agre vimala.ambare |

संविद्.दृशि प्रशाम्यन्त्याम् प्रान.स्पन्दो_निरुद्ध्यते ॥५।७८।२७॥

saMvit.dRzi prazAmyantyAm prAna.spanda:_ni.ruddhyate ||5|78|27||

dvAdaza.aGgula.paryante

twelve fingers beyond (the field of vision) – With your two hands side.by.side, right thumb next to the nose, while staring straight ahead, see beyond your field of vision.

nAsa.agre

at nose.tip

vimala.ambare

saMvit.dRzi prazAmyantyAm

prAna.spanda: ni.ruddhyate

vibrant prANa is stopped

#prazAmyantyAM

*vlm.27. Again as the vital breath ranges within the space of twelve inches about the tip of the nose, this region should be closely watched by the eyesight in order to prevent the egress and ingress of breath.

*vwv.1888/27. The movement of prANa is stopped when the experiencing of (internal and external) perception is ceasing in the pure space in front of the nose, at the end of twelve aGgula.s.

*Murty . 26.31 Abandoning all comprehensions and apprehensions and merge all perceptions and consciousness in the subtle ether, through meditation, then prana will be controlled and restrained. This can be done even by dissolving all perceptions in the pure space within a span of twelve inches from the tip of nose, prana can be controlled and restrained....

*sv.5.78.25.31 Likewise ..., the holding of the consciousness steadily at the point twelve inches from the tip of the nose, the entering of the prANa inta:_the forehead through the palate and upper aperture, the fixing of the prANa at the eyebrow centre,

अभ्यासाद्_ऊर्ध्व.रन्ध्रेण तालु.ऊर्ध्वम् द्वादशान्त.गे ।

abhyAsAt_Urdhva.randhreNa tAlu.Urdhvam dvAdazAnta.ge |

प्राणे गलित.संवृत्ते प्राण.स्पन्दो नि.रुद्ध्यते ॥५।७८।२८॥

prANe galita.saMvRtte prANa.spanda:_ni.ruddhyate ||5|78|28||

abhyAsAt

Urdhva.randhreNa

tAlu.Urdhvam

dvAdazAnta.ge

prANe galita.saMvRtte

prANa.spanda: ni.ruddhyate

*vwv.1889/28. The movement of prANa is stopped when the breath, going to the limit of twelve aGgula.s above the palate through the upper cavity by means of practice, has dropped its established behaviour.

*Murty . .... This can be done even by dissolving all perceptions in the pure space within a span of twelve inches from the tip of nose, prana can be controlled and restrained

.AS:Two comments: The inches are not mentioned and probably the 12 are aGgulis.
The galita.saMvRtte probably means (the prANa) being stopped in a pool . i.e. held stagnant.

*vlm.28 Moreover, the practice of stretching the tongue twelve inches above the roof of the mouth and sticking the tip of the tongue to the cavity called brahmarandhra serves to make one unconscious of himself and stop his breathing.

भ्रू.मध्ये तारक.आलोक.शान्तावन्तम् उपागते ।

bhrU.madhye tAraka.Aloka.zAntAvantam upAgate |

चेतने केतने बुद्धे प्राण.स्पन्दो निरुद्ध्यते ॥५।७८।२९॥

cetane ketane buddhe prANa.spanda:_ni.ruddhyate ||5|78|29||

bhrU.madhye

in the middle of the brow

tAraka.Aloka.zAntAvantam upAgate

cetane ketane buddhe

prANa.spanda:_ni.ruddhyate

tAraka.Aloka.zAntAvantam

cetana

*vlm.29. The eyesight being lifted upwards and fixed in the cavity between the eyebrows, exhibits the light of the intellect, and stops the vibrations of breath. (This is called the Khechari mudra and practised by all intelligent men).

*vwv.1890/29. The movement of prANa is stopped when sense.consciousness has come to an end on the resting of the sight of the pupils of the eyes in the middle of the eyebrows, and the intellect is awake in the abode (in the middle of the eyebrows).

*Murty . 26.31.... The latter can be done by restraining prana movement in the tube from tongue to the space on the head (brahma randra) with the help of tongue. This same can be done by concentrating sight on the space between the eyebrows for a longtime. ....

*sv.5.78.25.31 Likewise the closure of the posterior nares by the tip of the tongue as the prANa moves towards the crown of the head, the practice of meditation where there is no movement of thought, the holding of the consciousness steadily at the point twelve inches from the tip of the nose, the entering of the prANa inta:_the forehead through the palate and upper aperture, the fixing of the prANa at the eyebrow centre, the sudden cessation of the movement of thought, or cessation of all mental conditioning through meditation on the space in the heart.centre over a long period of time, all these lead to this arrest of the movement of prANa.

कित् #kit . #ketanam – desire, intention, summons, invitation; abode, place of refuge; flag, banner • Place, site • A sign, symbol (as in makara.ketana) • The body तस्यां तु वानरो दिव्यः सिंहशार्दूलकेतनः mb.1.225.15 +

झटिति_एव यद्_उद्भूतम् ज्ञानम् तस्मिन् दृढ.आश्रिते ।

jhaTiti_eva yat_udbhUtam jJAnam tasmin dRDha.Azrite |

असंश्लिष्ट.विकल्प.अंशे प्राण.स्पन्दो निरुद्ध्यते ॥५।७८।३०॥

asaMzliSTa.vikalpa.aMze prANa.spanda:_ni.ruddhyate ||5|78|30||

jhaTiti_eva yat_udbhUtam

jJAnam tasmin dRDha.Azrite

asaMzliSTa.vikalpa.aMze

prANa.spanda:_ni.ruddhyate

jhaTiti_eva yat_udbhUtam jJAnam tasmin dRDha.Azrite |

asaMzliSTa.vikalpa.aMze prANa.spanda:_ni.ruddhyate

*vlm.30. No sooner does the spiritual light dawn over the soul, and the mind is steadfastly fixed to it, without any intermixture of dualism (i. e. worldly thoughts), there is an utter stop of breathing.

*vwv.1891/30. The movement of prANa is stopped on firmly dwelling in that knowledge, which has sprung up quite suddenly, not united with parts of distinction (i.e., in undifferentiated knowledge or awareness.

*Murty . 26.31 ...This happens by the discriminating awareness that consciousness is located in the space. If by chance, knowledge is gained (through some means) and is established firmly in a person, prana is restrained due to nonunion with any modifying aspects. Breath control and restraint can happen even by long practice of meditation when vasanas get dissolved.

चिरम् कालम् हते कान्त.व्योम.संवेदनाद्_मुने ।

ciram kAlam hate kAnta.vyoma.saMvedanAt_mune |

अवासनाद्_मनो.ध्यानात् प्राण.स्पन्दो निरुद्ध्यते ॥५।७८।३१॥

avAsanAt_mana:.dhyAnAt prANa.spanda:_ni.ruddhyate ||5|78|31||

ciram kAlam . for a long time =

hate

kAnta.vyoma.saMvedanAt .

fr kAnta.vyoma.saMvedana, =

muni, =

a.vAsanAt . without vAsanA.Trace =

manas.dhyAnAt . thru Mind.meditation =

prANa.spanda: ni.ruddhyate . the vibration of the prANa Airs is restrained. .

*vlm.31. The livelong practice of seeing a simple vacuity within one's self, and freeing the mind from all its thoughts and desired objects, serves to stop the fluctuation of breath. (This is supported by the Pátanjala yoga sástra).

*Murty . 26.39 ...This happens by the discriminating awareness that consciousness is located in the space. ...

*sv.5.78.25.31 ..., the sudden cessation of the movement of thought, or cessation of all mental conditioning through meditation on the space in the heart.centre over a long period of time, all these lead to this arrest of the movement of prANa.

RÂMA said—

ब्रह्मन् जगति भूतानाम् हृदयम् तत् किम् उवाच ।

brahman jagati bhUtAnAm hRdayam tat kim uvAca |

इदम् सर्वम् महादर्शे यस्मिन् तत् प्रतिबिम्बति ॥५।७८।३२॥

idam sarvam mahA.darze yasmin tat prati.bimbati ||5|78|32||

Sir.brAhmaNa,

what in this world of beings is

the Heart

tell me about how it is the great mirror in which

That

reflects

brahman jagati bhUtAnAm hRdayam tat kim uvAca = idam sarvam mahA.darze yasmin tat prati.bimbati

*vlm. Sir, what is this thing which they call the human heart, which receives the reflexions of all things as a large reflector or mirror?

*HoB. Sri Rama asks Vasishtha in which great mirror all the worlds that we see appear as a reflection (or shadow), and what is said to be the 'heart' of all the living beings in this world (implying that that 'great mirror' is the 'heart' of each one of us), and Vasishtha replies that the heart of all beings is of two kinds.
http://happinessofbeing.blogspot.com/2009/06/ulladu.narpadu.anubandham.explanatory.html

VASISHTHA said—

साधो जगति भूतानाम् हृदयम् द्विविधम् स्मृतम् ।

sAdho jagati bhUtAnAm hRdayam dvi.vidham smRtam |

उपादेयम् च हेयम् च विभागो_अयम् तयोः शृणु ॥५।७८।३३॥

upAdeyam ca heyam ca vibhAga:_ayam tayo: zRNu ||5|78|33||

sadhu,

here in this world the hearts of beings are of two sorts

one to be considered / one to be rejected

now hear this about their difference

sAdho jagati bhUtAnAm hRdayam dvi.vidham smRtam = upAdeyam ca heyam ca vibhAga:_ayam tayo: zRNu

*sv.5.78.33 VASISTHA continued: O Rama, two aspects of the 'heart' are spoken of here: one is acceptable and the other is to be ignored.

*Murty . 33. O Rama, there are two kinds of hearts of people in this world. One is agreeable and one is detestable. Listen.

*HoB. In verse 21 (Yoga Vasishtha 5.78.32.3) Sri Rama asks Vasishtha in which great mirror all the worlds that we see appear as a reflection (or shadow), and what is said to be the 'heart' of all the living beings in this world (implying that that 'great mirror' is the 'heart' of each one of us), and Vasishtha replies that the heart of all beings is of two kinds.

http://happinessofbeing.blogspot.com/2009/06/ulladu.narpadu.anubandham.explanatory.html

*vlm.33. Vasishtha replied:—Hear my good Ráma; the hearts of all animals in this world, are of two kinds, namely: the superior and inferior, and learn their difference.

Øtt. #heyopAdeya हेयोपदेय, #heyAdeya हेयादेय . Dos and Don'ts: "moral" standards. दा #dA दा . #deya देय .adj.. what ought to be given.out, displayed •• Virtue, according.to the many priesthoods • to some a proper donation •• #adeya . improper to be given, (*adeyam अम्) a bribe. #Adeya . acceptable, to be received. #upAdeya. उपादेय upa.A=deya, (Fuzzy.Â) . to be taken or received (A.deya) • not to be received (a.deya) •• what is permitted by the sort of holy person called Reverend, or Venerable, or 108zri, or His Holiness, or whatever High Hat he dons when pronouncing ethical judgments •• #heya . to be rejected or avoided. •.• *heyopAdeya . #heyAdeya –to be rejected or accepted • con and/or pro [Not quid pro quo, which refers to a trade of services.] •• idam puNyam upAdeyam . this Holy Thing is to be done, . heyam pApam idaM tu iti . not to be done however is Sin/Crime/Treason/Heresy like this> y1030.023 • y6052.015 • . #anupAdeya . a.heyam an.upAdeyam an.Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, v.cUD.467. •.•> #heyopadeyavarjitA . "a name of *zrI.#lalitA. She has nothing to reject and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures based on .... [tradition]. These are the rules that permit certain actions and prohibit certain others. " zrI.lalitA.sahasr. "http://www.scribd.com/doc/58896110/264/Heyopadeya.varjita.304 •• "heyopAdeyatA.pakSa.rahitA:" upekSa.apakSe sthitA: iti artha: ||5|78| MoT 2,13.3 ||5|78|

*jd. . साधो जगति – Sadhu, in this world . भूतानाम् हृदयम् द्वि.विधम् स्मृतम् . the Hearts of beings are considered twofold: उपादेयम् च हेयम् च – to be considered, and to be rejected. विभागो अयम् तयोः शृणु – Hear the distinction between the two.

इयत्तया परिच्छिन्ने देहे यद्_वक्षसो_ऽन्तरम् ।

iyattayA paricchinne dehe yat_vakSasa:_antaram |

हेयम् तद्धृदयम् विद्धि तनाव्_एक.तटे स्थितम् ॥५।७८।३४॥

heyam tat_*hRdayam viddhi tanau_eka.taTe sthitam ||5|78|34||

what there is when Body is divided

what is within the chest

is to be rejected

that is the heart U can find inside Ur body.

iyattayA paricchinne dehe yat_vakSasa:_antaram |

heyam tat_hRdayam viddhi tanau_eka.taTe sthitam .

*vlm. ... a piece of flesh inside the breast, ... an inferior heart.

*sv. ... may be ignored!

*HoB.22 In verse 22 (y5078.034.5) Vasishtha continues to describe the characteristics of these two kinds of heart, saying that one of them should be accepted and the other rejected. The physical organ called 'heart' that is situated in a location within the chest should be rejected (as being of no concern to us in our search for true self.knowledge, since it is just an unreal product of our mind's imagination), whereas the 'heart' whose form is the one consciousness (our essential non.dual consciousness, 'I am') should be accepted (as being the sole reality and hence the only means by which we can know ourself as we really are). He concludes this verse by saying that this 'heart' that is consciousness exists both inside and outside, but is not that which exists only inside or only outside.

http://happinessofbeing.blogspot.com/2009/06/ulladu.narpadu.anubandham.explanatory.html

*vlm.36. That is the superior part, wherein all this world is situated, which is the great ireflector of all things, and receptacle of all goods; (so says the Sruti: "the earth and sky and all things reside in it"),

संवित्.मात्रम् तु हृदयम् उपादेयम् स्थितम् स्मृतम् ।

saMvit.mAtram tu hRdayam upAdeyam sthitam smRtam |

तद्_अन्तरे च बाह्ये च न च बाह्ये न च_अन्तरे ॥५।७८।३५॥

tat_antare ca bAhye ca na ca bAhye na ca_antare ||5|78|35||

saMvit.mAtram tu . but measured Awareness =

hRdayam . the heart =

upAdeyam

sthitam smRtam

tat . that is =

antare ca bAhye ca – both inwardly and outwardly .

na ca bAhye na ca_antare – neither outwardly now inwardly.

*vlm.35. The other is of the nature of consciousness, and is called the superior.mind; because it is both in the inside and outside of the body, and yet it is situated in no part of it.

*Murty . 34.39 In the time and space based body there is a heart inside the chest. It is a piece of flesh. This a detestable one. The other is full of knowledge. This is an agreeable one. This is both in the inside and outside of everyone. In fact it is neither outside nor inside. This is the most important heart. This entire world is in this heart. This is the mirror for all things and is the receptacle for all knowledge and perceptions.

*sv.78.35 The heart which is acceptable is of the nature of pure consciousness. It is both inside and outside and it is neither inside nor outside.

*HoB. ... exists both inside and outside, but is not that which exists only inside or only outside.

http://happinessofbeing.blogspot.com/2009/06/ulladu.narpadu.anubandham.explanatory.html

तत् तु प्रधानम् हृदयम् तत्र_इदम् समवस्थितम् ।

tat tu pradhAnam hRdayam tatra_idam sam.avasthitam |

तदादर्शः पदार्थानाम् तत्.कोशः सर्व.सम्पदाम् ॥५।७८।३६॥

tadAdarza: pada.arthAnAm tat.koza: sarva.sampadAm ||5|78|36||

tat tu pradhAnam hRdayam . but That is the important heart =

tatra_idam sam.avasthitam . there This becomes established =

tadAdarza: padArthAnAm . That is the mirror of things =

tat.koza: sarva.sampadAm – that is the receptacle for all that happens.

*vlm. ... the superior part ... receptacle of all goods.

*Murty . ... the receptacle for all knowledge and perceptions.

*sv. ... the treasure.house of all wealth.

सर्वेषाम् एव जन्तूनाम् संविद्*धृदयम् उच्यते ।

sarveSAm eva jantUnAm saMvit*hRdayam_ucyate |

न देह.अवयव.एक.अंशो जड.जीर्ण.उपल.उपमः ॥५।७८।३७॥

na deha.avayava.eka.aMza:_jaDa.jIrNa.upala.upama: ||5|78|37||

in everyone it is saMvit.Awareness that is called the Heart

—

not that little thing in the body

that's like a stone

but soon decays

सर्वेषाम् एव जन्तूनां – But for all people . संविद्.द् हृदयम् उच्यते . saMvid Awareness is called the Heart . न देह.अवयव=एक.अंशः – not the body.part=single.bit . जड.जीर्ण=उपल.उपमः – inert.decaying like a stone.

*vlm. ... nor is a dull inert substance as a pebble or stone.

*HoB. The knowledge that is in everyone is called 'heart', not the flesh ball which is like an inconscient stone.

*jd. . सर्वेषाम् एव जन्तूनां – But for all people . संविद्.द् हृदयम् उच्यते . saMvid Awareness is called the Heart . न देह.अवयव=एक.अंशः – not the body.part=single.bit . जड.जीर्ण=उपल.उपमः – inert.decaying like a stone.

तस्मात् संविन्.मये शुद्धे हृदये हृत.वासनः ।

tasmAt saMvit.maye zuddhe hRdaye hRta.vAsana: |

बलाद्_नियोजिते चित्ते प्राण.स्पन्दो निरुद्ध्यते ॥५।७८।३८॥

balAt_niyojite citte prANa.spanda:_ni.ruddhyate ||5|78|38||

tasmAt

saMvit.maye zuddhe hRdaye

hRta.vAsana:

balAt . strongly =

niyojite citte – when Affection is unyoked .

prANa.spanda: niruddhyate – prANic Vibration is unseated.

*sv.5.78.38 Hence, if the mind, freed of all conditioning, is gathered inta:_pure consciousness, the movement of prANa is restrained.

*HoB. In verse 24 (Yoga Vasishtha 5.78.38) Vasishtha concludes by saying that therefore by the sadhana (practice) of fixing the mind in the pure heart, which is composed only of consciousness, together with the vasanas (the desires that impel the mind to be active) the breath will automatically subside. http://happinessofbeing.blogspot.com/2009/06/ulladu.narpadu.anubandham.explanatory.html

*vlm.38. Now this conscious or sensitive heart, being purified of its internal desires, and joined perforce with the chitta or thinking mind, the vibrations of vital breath are put to a stand.

*vwv.1892/38. Therefore, being one whose desires have been destroyed, when the mind is perforce joined to the Pure Heart consisting of Consciousness, the movement of #prANa is stopped.

रुध् #rudh . #nirudh . P. A1. .रुणद्धि, .रुन्द्धे, to hold back, stop, hinder, shut up, confine, restrain, check, suppress, destroy RV.&c • to keep away, ward off, remove RV. Br. • to catch or overtake mRcch.i,20 : Caus. #nirodhayati .रोधयति, to shut or cause to be shut RAjat.

रुध् #rudh . #nirudh निरुध् . #niruddha. . #aniruddha. . unobstructed, ungovernable, self.willed • #aniruddha: . a spy, a secret emissary (?) • the son of #pradyumna प्रद्युम्न (a form of kAma काम, and husband of #uSA.Dawn उषा) • #aniruddham . the rope for fastening cattle [can't be shaken off] L.

एभिः क्रमैस्_तथा_अन्यैश्_च नाना.संकल्प=कल्पितैः ।

ebhi: kramai:_tathA_anyai:_ca nAnA.saMkalpa=kalpitai: |

नाना.देशिक.वक्त्र.स्थैः प्राण.स्पन्दो_निरुद्ध्यते ॥५।७८।३९॥

nAnA.dezika.vaktra.sthai: prANa.spanda:_ni.ruddhyate ||5|78|39||

ebhi: kramai:

w those methods

tathA anyai:_ca

and thus w other various other concept.models

in the words of various gurus & guides

the vibration of prANa is stopped

*vlm.39. These as well as many other methods, which have been adopted by others, and dictated by the mouths of many sages, equally serve to suppress the breathing; (both for the fixity of attention and prolongation of life).

*vwv.1893/39. By these methods and also by others fashioned by various ideas existing in the tongues of various teachers, the movement of prANa is stopped.

* ebhi: kramai:_tathA anyai:_ca nAnA.saMkalpa=kalpitai: nAnA.dezika.vaktra.sthai:

prANa.spanda:_niruddhyate

अभ्यासेन निराबाधम् एतास्_ता* योग.युक्तयः ।

abhyAsena nirAbAdham etA:_tA* yoga.yuktaya: |

उपायताम् उपायान्ति भव्यस्य भव.भेदने ॥५।७८।४०॥

upAyatAm upAyAnti bhavyasya bhava.bhedane ||5|78|40||

abhyAsena nirAbAdham etA:_tA yoga.yuktaya: = upAyatAm_upAyAnti

bhavyasya bhava.bhedane

*vlm.40. These methods which are adapted to the process of yoga meditation, (or concentration of the mind); are to be slowly adopted by continued practice, for the redemption of the good from this world; or else their hasty adoption of it may prove detrimental to life.

*Murty . 40.41 For one who is in the yoga mode, all methods of Yoga can yield fruit through (proper) practice. When practice becomes firm and established and is marked by dispassion, prana control becomes fruitful as the vasanas come under control.

*sv.5.78.40.41 These yogic methods bring about the desired results if they are practised without violence or force. When one is firmly established in such practice with simultaneous growth in dispassion and when the mental conditioning comes under perfect restraint, there is fruition of the restraint of the movement of prANa.

अभ्यासाद्_दृढताम् यातो_वैराग्य.परिलाञ्छतः ।

abhyAsAt_dRDhatAm yAta:_vairAgya.pari.lAJchata: |

यथा.वासनम् आयामः प्राणानाम् स.फलः स्मृतः ॥५।७८।४१॥

yathA.vAsanam AyAma: prANAnAm sa.phala: smRta: ||5|78|41||

abhyAsAt_dRDhatAm yAta:

thru practice a firm state is reached

vairAgya.pari.lAJchata:

yathA.vAsanam AyAma:

prANAnAm sa.phala: smRta:

of the prANas is said to be the Fruition

*vlm.41. As it is long practice, that perfects a man to the rank of a cenobite and anchorite, so the gradual suppression of respiration, is attended with equal success; as repression of desires, is accompanied by many happy results.

भ्रू.नासा.तालु=संस्थासु द्वादश.अङ्गुलि.कोटिषु ।

bhrU.nAsA.tAlu=saMsthAsu dvAdaza.aGguli.koTiSu |

अभ्यासाच्_छाम्यति प्राणः_दूरे गिरि.नदी यथा ॥५।७८।४२॥

abhyAsAt_zAmyati prANa:_dUre giri.nadI yathA ||5|78|42||

bhrU.nAsA.tAlu=saMsthAsu –

when concentrating.on the Brow, the Nose, the Palate, .

dvAdaza.aGguli=koTiSu . with billions of twelve.finger.spans, . of Space, .

abhyAsAt_zAmyati prANa: . after such practice, the prANa is quieted .

dUre giri.nadI yathA . like a mountain river in the distance

*vlm.42. It is by continued practice, that the breath is compressed within the confines of twelve inches about the cavities of the brows, nostrils and palate, as the cataract is confined within the limit of the pit.

*Murty . 42 As a cascade flows down, it becomes lean with distance and gets extinguished. Similarly the space in the span starting from nose, eyebrows and tongue can be quietened with practice.

*sv.5.78.42.44 During the practice one may use the eyebrow centre, the palate, the tip of the nose, or the top of the head (twelve inches from the nose); thus the prANa will be restrained. ....

भूयोभूयश्_चिराभ्यासाज्_जिह्वा.प्रान्तेन तालुनि ।

bhUya:bhUya:_cira.abhyAsAt_jihvA.prAntena tAluni |

घण्टिका स्पृश्यते प्राणो_येन_उच्चैर्_निवहत्य्_अलम् ॥५।७८।४३॥

ghaNTikA spRzyate prANa:_yena_uccai:_nivahati_alam ||5|78|43||

bhUyas.bhUyas . again & again =

cira.abhyAsAt_jihvA.prAntena tAluni

ghaNTikA spRzyate prANo yena_uccair_ni.vahati_alam

*Murty . 43 If the tongue can be folded to touch the valve at the root of the tongue, prana can be restrained and controlled.

*sv.5.78.42.44 During the practice one may use the eyebrow centre, the palate, the tip of the nose, or the top of the head (twelve inches from the nose); thus the prANa will be restrained. Again, if by steady and persistent practice the tip of the tongue can touch the uvula, the movement of prANa will be restricted. Surely, all these practices appear to be distractions; but by their steady practice, one reaches the absence of distractions.

*vlm.43. It is repeated practice also, that the tip of the tongue should be brought to a contact with the gullet of the throat, through which the breath doth pass both in and out.

विकल्प.बहुलास्_त्व्_एते स्वाभ्यासेन समाधयः ।

vikalpa.bahulA:_tu_ete sva.abhyAsena samAdhaya: |

परम.उपशमाय_आशु सम्प्रायान्त्य्_अविकल्पताम् ॥५।७८।४४॥

parama.upazamAya_Azu samprAyAnti_a.vikalpatAm ||5|78|44||

vikalpa.bahulA:_tu_ete sva.abhyAsena samAdhaya: = parama.upazamAya_Azu saMprAyAnti_a.vikalpatAm

*Murty . 44 There are many modifications of 'samadhi' depending on type of practice. However perfect quietitude without deformation can be gained (with all these practices).

*vlm.44. These are the various modes which by their constant practice, lead to Samádhi or hypnotism, when the mind has its fullest tranquility, and its union with the Supreme soul.

आत्मारामो_वीतशोको_भवत्य्_अन्तःसुखः पुमान् ।

AtmArAma:_vIta.zoka:_bhavati_anta:sukha: pumAn |

अभ्यासाद्_एव न_अन्यस्मात् तस्माद्_अभ्यासवान् भव ॥५।७८।४५॥

abhyAsAt_eva na_anyasmAt tasmAt_abhyAsavAn bhava ||5|78|45||

AtmArAma:_vIta.zoka:

bhavati_anta:sukha: pumAn

abhyAsAt_eva na_anyasmAt

tasmAt_abhyAsavAn_bhava

*Murty . 45 O Rama, only by practice can one become sorrowless and happy inside and delighted in Self. There is no other way. So take to practice.

*sv.5.78. It is only by such steady practice that one is freed from sorrow and experiences the bliss of the self. Hence, practise yoga. When through practice the movement of prANa is restrained, then nirvana or liberation alone remains. In it is all; from it is all; it is all; it is everywhere: in it this world.appearance is not, nor is this from it, nor is the world.appearance like it! He who is firmly established in it is liberated while living.

*vlm.45. It is by practice of these methods, that a man is freed from sorrow, and is filled with internal rapture, and becomes enrapt in the supreme soul.

अभ्यासेन परिस्पन्दे प्राणानाम् क्षयम् आगते ।

abhyAsena parispande prANAnAm kSayam Agate |

मनः प्रशमम् आयाति निर्वाणम् अवशिष्यते ॥५।७८।४६॥

mana: prazamam AyAti nirvANam ava.ziSyate ||5|78|46||

abhyAsena –

parispande prANAnAm kSayam_Agate .

mana: prazamam_AyAti –

nirvANam_avaziSyate .

#prazama.: . pra.zama "calmness, tranquillity" (esp. of mind), quiet, rest, cessation, extinction, abatement; .adj.. . causing the cessation of (gen.), disturbing, interrupting; •.• p..sthita. being in a state of quiescence; #prazamamAyana .Ayana adj. . walking in tranquillity. —¶mw .•• . y2013.067 —¶jd .• #prazamana —¶a – प्रशमन adj. (.नी f.) 1 Calming, tranquillizing, pacifying, removing &c. .2 Curing, healing. .नम् 1 Calming, tranquillizing, pacifying. .2 Allaying, assuaging, soothing, mitigating; आपन्नार्तिप्रशमनफलाः संपदो ह्युत्तमानाम् Me.55. .3 Curing, healing; as in व्याधिप्रशमनम्. .4 Quenching, extinguishing, suppressing, quelling; Mb. 5.165.9. .5 Cessation, abatement. .6 Bestowing fitly or on fit objects; लब्धप्रशमनं कृत्वा Mb.12.45.1 (com. लब्धस्य धनादेः यथोचितमंशतः पात्रे समर्पणेन शान्तिकम्) Ms.7.56; (सत्पात्रे प्रतिपादनम् Kull.; but others give it the next sense). .7 Securing, guarding, keeping safe; लब्धप्रशमनस्वस्थमथैनं समुपस्थिता R.4.14. .8 Killing, slaughter. .9 Restoration of peace; लब्धप्रशमनम् Kau.Âtm..—

##ziS . #avaziS, avaSI . ava>ziS . Pass. – avaziSyate . to be left as a remnant, remain: — Caus. (Pot. avazeSayet) to leave as a remnant —¶ avaziSTa . adj. . left, remaining. — y6093.053 #avaziSTa. . left, remaining. • avaziSTakam . remainder – y3001.011 —

*Murty . 46 Through practice, vibrations in prana will completely subside. Mind will be perfectly calm. Only Nirvana remains.

*vwv.1894/46. When the movement of the prANa.s has reached its end by practice, the mind attains tranquillity and absolute liberation is left remaining.

*vlm.46. The vibrations of the vital air, being suppressed by continued practice, the mind gets a tranquility, which is akin to its extinction.

वासना.वलितम् जन्म मोक्षम् निर्वासनम् मनः ।

vAsanA.valitam janma mokSam nir.vAsanam mana: |

प्राणम् च, राम, गृह्णाति यथा_इच्छसि तथा कुरु ॥५।७८।४७॥

prANam ca rAma gRhNAti yathA_icchasi tathA kuru ||5|78|47||

vAsanA.valitam janma

stamped as a vAsanA.Imprint

birth

mokSam nir.vAsanam mana:

Freedom Imprintless Mind

prANam ca rAma

and prANa, rAma,

taking control

yathA_icchasi tathA kuru

as you wish thus do

*Murty . 47 Vasana.ridden mind takes body, birth and prana. Vasana free mind takes to liberation. O Rama, do as you please.

*vlm.47. Human life is wrapt in desires, and liberation (moksha) is the release of the mind from these; and breathing is the operation of life, and its suppression is the path to its extinction or nirvANa.

प्राण.स्पन्दो मनो.रूपम् तस्मात् संसृति.विभ्रमः ।

prANa.spanda:_mana:.rUpam tasmAt saMsRti.vibhrama: |

तस्मिन्न्_एव शमम् याते दीयते संसृति.ज्वरः ॥५।७८।४८॥

tasmin_eva zamam yAte dIyate saMsRti.jvara: ||5|78|48||

prANa.spanda:_mano.rUpam prANic vibration Mind.Form

tasmAt .

saMsRti.vibhrama:

thru That

first stirring

the saMsAra.Convolution

tasmin eva zamam yAte

in that too come to shama.Quiet

dIyate saMsRti.jvara:

saMsAra.fever is given.

*Murty . 48 Vibration of prana is a form of mind. Consequent on this is the illusion and perplexity of world. When these vibrations are quelled, the fever of mutable world is gone.

*vlm.48. The vibration of breath is the action of the mind, producing the error of the existence of the world; and this being brought under subjection, dispels this error.

विकल्प.अंश.क्षयाj_जन्तोः पदम् तद्_अवशिष्यते ।

vikalpa.aMza.kSayAt_janto: padam tat_avaziSyate |

यतो_वाचो_निवर्तन्ते समस्त.कलना.अन्विताः ॥५।७८।४९॥

yata:_vAca:_nivartante samasta.kalanA.anvitA: ||5|78|49||

vikalpa.aMza.kSayAt janto:

padam tat_avaziSyate . that state remains .

yata: vAca: nivartante . whence words turn back .

samasta.kalanA.anvitA:

*Murty . 49 When modifications and deformations die down what remains is the supreme state. This state is where all verbal descriptions and ideas become purposeless.

*vlm.49. The knowledge of duality being removed, shows the existence of the unity only; which no words can express, except by attributes that are ascribed to it.

यत्र सर्वम् यतः सर्वम् यत् सर्वम् सर्वतश्_च यत् ।

yatra sarvam yata: sarvam yat sarvam sarvata:_ca yat |

यत्र न_इदम् यतो नेदम् यत्रेदम् नेदृश्यम् जगत् ॥५।७८।५०॥

yatra na_idam yato na_idam yatra_idam na_IdRzyam jagat ||5|78|50||

yatra sarvam . Where all .

yata: sarvam . whence all .

yat sarvam . what all .

sarva.ta:_ca yat . and what all.from .

yatra na idam . where not this .

yata: na idam . whence not this .

yatra idam . where this .

na IdRzyam jagat . the world is not so qualified. .

*Murty . 50 Whenever the 'All' is, everything there emerges out of it. Since 'All' is everywhere, everything everywhere emerges out of it in all ways. Because the world is not, it can never be anywhere. And so it can never be like the all.

*sv. It is only by such steady practice that one is freed from sorrow and experiences the bliss of the self. Hence, practise yoga. When through practice the movement of prANa is restrained, then nirvana or liberation alone remains. In it is all; from it is all; it is all; it is everywhere: in it this world.appearance is not, nor is this from it, nor is the world.appearance like it! He who is firmly established in it is liberated while living.

*vlm.50. In whom and from whom is all, and who is all in every place; yet who is not this world, nor there abides such a world as this in him, nor has the world come out from him. (i. e. the world abides in its ideal and not material form in the spirit).

विनाशित्वाद्_विकल्पत्वाद्_गुणित्वाद्_निर्गुण.आत्मनः ।

vinAzitvAt_vikalpatvAt_guNitvAt_nirguNa.Atmana: |

यस्य नो* सदृशो_दृष्टो_दृष्टान्तः कःचिद्_एव हि ॥५।७८।५१॥

yasya no* sadRza:_dRSTa:_dRSTAnta:_ka:cit_eva hi ||5|78|51||

vinAzitvAt

thru indestructibility

vikalpatvAt

#vikalpa

thru

guNitvAt

thru

nirguNa.Atmana:

of which nothing the like is seen

there's no comparison whatever

*Murty . 51 Because of tendency to decay and modification, there can be nothing in the world comparable to attributelessness in the world. There is nothing in the world to serve as an illustration for attributelessness.

*vlm.51. Owing to its perishableness and its situation in time and space, and limitation by them, this material world cannot be a part of identic with that immaterial spirit, which has no attribute nor its likeness.

स्वादनी सर्व.शालीनाम् दीपिका सर्व.तेजसाम् ।

svAdanI sarva.zAlInAm dIpikA sarva.tejasAm |

कलना सर्व.कामानाम् अन्तश् चिच्.चन्द्रिक.उदिता ॥५।७८।५२॥

kalanA sarva.kAmAnAm anta:_cit.candrika.uditA ||5|78|52||

svAdanI sarva.zAlInAm

dIpikA sarva.tejasAm

kalanA sarva.kAmAnAm

antaz

within

cic.candrika.uditA

*Murty . 52 The moon of consciousness that arises inside a 'jivanmukta' is sweet with all dispositions and natures, is like an effulgent lamp. It puts on apprehensions and comprehensions of all kinds of desires.

*vlm.52. It is the moisture of all vegetables and the flavour of all eatables; it is the light of lights and the source of all desires rising in the heart, like moonbeams proceeding from the lunar disk.

यस्मात् कल्प.तror बह्व्यः संसार.फल.पङ्क्तयः ।

yasmAt kalpa.taro:_bahvya: saMsAra.phala.paGktaya: |

अनारतम् बहु.रसा* जायन्ते च पतन्ति च ॥५।७८।५३॥

anAratam bahu.rasA* jAyante ca patanti ca ||5|78|53||

yasmAt kalpa.taror

from which kalpa.Tree

bahvya:

the many

saMsAra.phala.paGktaya:

anAratam bahu.rasA

jAyante ca patanti ca

*vlm.53. It is the kalpa tree yielding all earthly fruitions as its fruits, which are incessantly borne aloft only to fall down with their juicy flavour of various tastes.

*Murty . O great intellect Rama, He is called a 'jivanmukta' who abides with steadfast wisdom in that highest state, which is the very end of all regions. From that state of Absolute arise in a great procession numerous worlds like juicy fruits of wide variety flowing out of a 'wish fulfilling' tree called 'kalpa' tree. These worlds rise and fall/grow and decay/ are born and are dead.

तत्पदम् सर्व.सीमान्तम् अवलम्ब्य महामतिः ।

tat.padam sarva.sImAntam avalambya mahA.mati: |

यः स्थितः.स्थिर.dhIs_तjज्ञः स* जीवन्मुक्त* उच्यते ॥५।७८।५४॥

ya: sthita:.sthira.dhI:_tat.jJa: sa* jIvanmukta* ucyate ||5|78|54||

tat.padam

in That state

sarva.sImAntam

avalambya mahA.mati: . + =

ya: sthita:.sthiradhI:_tat.jJa:

sa_jIvanmukta_ucyate

ze (it is said) is Living.Free

*vlm.54. The high minded man that depends on that boundless spirit, and rests secure in its bosom, is verily called the wise and liberated in his life time.

विगत.सर्व.समीहित.कौतुकः

vigata.sarva.samIhita.kautuka:

समुपशान्त.हित.अहित.कल्पनः ।

sam.upazAnta.hita.ahita.kalpana: |

सकल.संव्यहार.समाशयः

sakala.saMvyahAra.samAzaya:

भवति मुक्तमनाः पुरुष.उत्तमः ॥५।७८।५५॥

bhavati muktamanA: puruSa.uttama: ||5|78|55||

vigata.sarva.samIhita.kautuka:

samupazAnta.hita.ahita.kalpana:

sakala.saMvyahAra.samAzaya:

bhavati muktamanA: puruSa.uttama: . .

#samIhita.kautuka

#samupazAnta.hita.ahita.kalpana

#saMvyahAra

*Murty . 55 A jivanmukta becomes the best of people, 'Purushottama', being liberated from mind, devoid of all normal curiosities, with all good and bad ideations totally dissolved. He will be a person of equal mind in all activities.

*vlm.55. He is the best of men, whose mind is freed from all desires and cravings; and who has found his rest from the thoughts of his fancied good and evil. He remains listless amidst all the cares and concerns of this life.

fm5079

DN5078 TWO YOGAS 2.my30-31

सर्ग ५.७८

वसिष्ठ उवाच ।

vasiSTha* uvAca |

यथा अलात-परिस्पन्दाद् अग्नि-चक्रम् प्रदृश्यते ।

yathA_alAta-parispandAt_agni-cakram pradRzyate |

असद् एव सद्-आभासम् चित्त-स्पन्दात् तथा जगत् ॥५।७८।१॥

asat_eva sat-AbhAsam citta-spandAt tathA jagat ||5|78|1||

यथा जल-परिस्पन्दाद् व्यतिरिक्त इव अम्भसः ।

yathA jala-parispandAt_vyatirikta* iva_ambhasa: |

दृश्यते वर्तुल-आवर्तश् चित्त-स्पन्दात् तथा जगत् ॥५।७८।२॥

dRzyate vartula-Avarta:_citta-spandAt tathA jagat ||5|78|2||

यथा व्योम्नि ईक्षण-स्पन्दात् पिच्छ-मौक्तिक-मण्डलम् ।

yathA vyomni_IkSaNa-spandAt piccha-mauktika-maNDalam |

दृश्यते सद् इव असत्यम् चित्त-स्पन्दात् तथा जगत् ॥५।७८।३॥

dRzyate sat_iva_a-satyam citta-spandAt tathA jagat ||5|78|3||

राम उवाच ।

rAma* uvAca |

येन प्रस्पन्दते चित्तम् येन न स्पन्दते यथा ।

yena praspandate cittam yena na spandate yathA |

तत्, ब्रह्मन्, ब्रूहि मे येन चिकित्सेयम् तद् एव हि ॥५।७८।४॥

tat, brahman, brUhi me yena cikitseyam tat_eva hi ||5|78|4||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

यथा शौक्ल्य-हिमे, राम, तिल-तैल-लवौ यथा ।

yathA zauklya-hime, rAma, tila-taila-lavau yathA |

यथा कुसुम-सौगन्ध्ये तथा_औष्ण्य-दहनौ यथा ॥५।७८।५॥

yathA kusuma-saugandhye tathA_auSNya-dahanau yathA ||5|78|5||

तथा, राघव, सम्श्लिष्टौ चित्त-स्पन्दस् तथा एव हि ।

tathA, rAghava, samzliSTau citta-spanda:_tathA_eva hi |

अभिन्नौ केवलम् मिथ्या भेदः कल्पित एतयोः ॥५।७८।६॥

abhinnau kevalam mithyA bheda: kalpita* etayo: ||5|78|6||

चित्त.चित्त-परिस्पन्द=पक्षयोर् एक-संक्षये ।

citta.citta-parispanda=pakSayo:_eka-saMkSaye |

स्वयम् गुण-गुणी स्थित्वा नश्यतो_द्वौ न संशयः ॥५।७८।७॥

svayam guNa-guNI sthitvA nazyata:_dvau na saMzaya: ||5|78|7||

द्वौ क्रमौ चित्त-नाशस्य योगो ज्ञानम् च राघव ।

dvau kramau citta-nAzasya yoga:_jJAnam ca rAghava |

योगस् तद्-वृत्ति=रोधो हि ज्ञानम् सम्यग्.अवेक्षणम् ॥५।७८।८॥

yoga:_tat-vRtti=rodha:_hi jJAnam samyak.avekSaNam ||5|78|8||

राम उवाच ।

rAma* uvAca |

कदा कीदृक् कया युक्त्या प्राण-अपान- निबन्धया ।

kadA kIdRk kayA yuktyA prANa-apAna-nibandhayA |

योग-नाम्न्या मनः शान्तम् एत्य् अनन्त-सुख-प्रदम् ॥५।७८।९॥

yoga-nAmnyA mana: zAntam eti_ananta-sukha-pradam ||5|78|9||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

देहे ऽस्मिन् देह-नाडीषु वातः स्फुरति यो ऽभितः ।

dehe_asmin deha-nADISu vAta: sphurati ya:_abhita: |

स्पन्देषु इव भुवो वारि स प्राण इति कीर्तितः ॥५।७८।१०॥

spandeSu_iva bhuva:_vAri sa* prANa* iti kIrtita: ||5|78|10||

तस्य स्पन्द-वशाद् अन्तः क्रिया-वैचित्र्यम् ईयुषः ।

tasya spanda-vazAt_anta: kriyA-vaicitryam_IyuSa: |

अपान.आदी नि नामा नि कल्पिता नि कृत-आत्मभिः ॥५।७८।११॥

apAna.AdIni nAmAni kalpitAni kRta-Atmabhi: ||5|78|11||

आमोदस्य यथा पुष्पम् शौक्ल्यस्य तुहिनम् यथा ।

Amodasya yathA puSpam zauklyasya tuhinam yathA |

तदा एषा रसे आधारः_चित्तस्य अभिन्नताम् गतः ॥५।७८।१२॥

tadA_eSA rase AdhAra:_cittasya_a.bhinnatAm gata: ||5|78|12||

अन्तः प्राण-परिस्पन्दात् संकल्प-कलन-उन्मुखी ।

anta: prANa-parispandAt saMkalpa-kalana-unmukhI |

संवित् संजायते या एषा तद् चित्तम् विद्धि राघव ॥५।७८।१३॥

saMvit saMjAyate yA_eSA tat_cittam viddhi rAghava ||5|78|13||

प्राण-स्पन्दाच् चितः स्पन्दस् तत्.स्पन्दाद् एव संविदः ।

prANa-spandAt_cita: spanda:_tat.spandAt_eva saMvida: |

चक्रावर्त-विधायिन्यो जल-स्पन्दाद् इव ऊर्मयः ॥५।७८।१४॥

cakrAvarta-vidhAyinya:_jala-spandAt_iva_Urmaya: ||5|78|14||

चित्तम् प्राण-परिस्पन्दम् आहुर् आगम-भूषणः ।

cittam prANa-parispandam Ahu:_Agama-bhUSaNa: |

तस्मिन् संरोधिते नूनम् उपशान्तम् भवेद् मनः ॥५।७८।१५॥

tasmin saMrodhite nUnam upazAntam bhavet_mana: ||5|78|15||

मनःस्पन्द-उपशान्त्यायम् संसारः प्रविलीयते ।

mana:spanda-upazAntyAyam saMsAra: pra.vilIyate |

सूर्य-आलोक-परिस्पन्द-शान्तौ व्यवहृतिर्यथा ॥५।७८।१६॥

sUrya-Aloka-parispanda-zAntau vyavahRti:_yathA ||5|78|16||

राम उवाच ।

rAma* uvAca |

अ निशम् चरताम् देह-गेहे गमन-गामिनाम् ।

anizam caratAm deha-gehe gamana-gAminAm |

प्राण-आदीनाम् परिस्पन्दो वायूनाम् रोध्यते कथम् ॥५।७८।१७॥

prANa-AdInAm parispanda:_vAyUnAm rodhyate katham ||5|78|17||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

शास्त्र-सjजन-संपर्क-वैराग्य-अभ्यास-योगतः ।

zAstra-sat.jana-saMparka-vairAgya-abhyAsa-yogata: |

अन्-आस्थायाम् कृत-आस्थायाम् पूर्व-संसार-वृत्तिषु ॥५।७८।१८॥

an-AsthAyAm kRta-AsthAyAm pUrva-saMsAra-vRttiSu ||5|78|18||

यथा अभिवाञ्छित-ध्यानाद् चिरम् एकतया_उदितात् ।

yathA_abhivAJchita-dhyAnAt_ciram ekatayA_uditAt |

एक-तत्त्व-घन-अभ्यासात् प्राण-स्पन्दो नि.रुध्यते ॥५।७८।१९॥

eka-tattva-ghana-abhyAsAt prANa-spanda:_ni.rudhyate ||5|78|19||

पुरक.आदि- निज-आयामाद् दृढ-अभ्यासाद् अखेद.जात् ।

puraka.Adi-nija-AyAmAt_dRDha-abhyAsAt_akheda.jAt |

एकान्त-ध्यान-सम्योगात् प्राण-स्पन्दो नि.रुद्ध्यते ॥५।७८।२०॥

ekAnta-dhyAna-samyogAt prANa-spanda:_ni.ruddhyate ||5|78|20||

ॐ.कार-उच्च.अर्ण=प्रान्त-शब्द+तत्त्व-अनुभावनात् ।

OM.kAra-ucca.arNa=prAnta-zabda+tattva-anubhAvanAt |

सुषुप्ते संविदो_जाते प्राण-स्पन्दो नि.रुद्ध्यते ॥५।७८।२१॥

suSupte saMvida:_jAte prANa-spanda:_ni.ruddhyate ||5|78|21||

रेचके नूनम् अभ्यस्ते प्राणे स्फारे खम् आगते ।

recake nUnam abhyaste prANe sphAre kham Agate |

न स्पृशति अङ्ग-रन्ध्राणि प्राण-स्पन्दो नि.रुद्ध्यते ॥५।७८।२२॥

na spRzati_aGga-randhrANi prANa-spanda:_ni.ruddhyate ||5|78|22||

पूरके नूनम् अभ्यस्ते पूराद् गिरि-घन-स्थिते ।

pUrake nUnam abhyaste pUrAt_giri-ghana-sthite |

प्राणे प्रशान्त-सम्चारे प्राण.स्पन्दो निरुद्ध्यते ॥५।७८।२३॥

prANe prazAnta-samcAre prANa.spanda:_niruddhyate ||5|78|23||

कुम्भके कुम्भवत् कालम् अनन्तम् परितिष्ठति ।

kumbhake kumbhavat kAlam anantam paritiSThati |

अभ्यासात् स्तम्भिते प्राणे प्राण-स्पन्दोर् निरुद्ध्यते ॥५।७८।२४॥

abhyAsAt stambhite prANe prANa-spanda:_ni.ruddhyate ||5|78|24||

तालु.मूल-गताम् यत्नाज् जिह्वया आक्रम्य घण्टिकाम् ।

tAlu.mUla-gatAm yatnAt_jihvayA_Akramya ghaNTikAm |

ऊर्ध्व-रन्ध्र-गते प्राणे प्राण-स्पन्दो निरुद्ध्यते ॥५।७८।२५॥

Urdhva-randhra-gate prANe prANa-spanda:_ni.ruddhyate ||5|78|25||

समस्त-कलन-उन्मुक्ते न किम्चिn_नाम सूक्ष्म-खे ।

samasta-kalana-unmukte na kim.cin_nAma sUkSma-khe |

ध्यानात् संविदि नीलायाम् प्राण-स्पन्दो निरुद्ध्यते ॥५।७८।२६॥

dhyAnAt saMvidi nIlAyAm prANa-spanda:_ni.ruddhyate ||5|78|26||

द्वादश-अङ्गुल-पर्यन्ते नासाग्रे विमलाम्बरे ।

dvAdaza-aGgula-paryante nAsa-agre vimala-ambare |

संविद्-दृशि प्रशाम्यन्त्याम् प्रान-स्पन्दो निरुद्ध्यते ॥५।७८।२७॥

saMvit-dRzi prazAmyantyAm prAna-spanda:_ni.ruddhyate ||5|78|27||

अभ्यासाद् ऊर्ध्व-रन्ध्रेण तालु-ऊर्ध्वम् द्वादशान्त.गे ।

abhyAsAt_Urdhva-randhreNa tAlu-Urdhvam dvAdazAnta.ge |

प्राणे गलित-संवृत्ते प्राण-स्पन्दो नि.रुद्ध्यते ॥५।७८।२८॥

prANe galita-saMvRtte prANa-spanda:_ni.ruddhyate ||5|78|28||

भ्रू-मध्ये तारक-आलोक-शान्तावन्तम् उपागते ।

bhrU-madhye tAraka-Aloka-zAntAvantam upAgate |

चेतने केतने बुद्धे प्राण-स्पन्दो निरुद्ध्यते ॥५।७८।२९॥

cetane ketane buddhe prANa-spanda:_ni.ruddhyate ||5|78|29||

झटिति एव यद् उद्भूतम् ज्ञानम् तस्मिन् दृढ-आश्रिते ।

jhaTiti_eva yat_udbhUtam jJAnam tasmin dRDha-Azrite |

असंश्लिष्ट-विकल्प-अंशे प्राण-स्पन्दो निरुद्ध्यते ॥५।७८।३०॥

asaMzliSTa-vikalpa-aMze prANa-spanda:_ni.ruddhyate ||5|78|30||

चिरम् कालम् हते कान्त-व्योम-संवेदनाद् मुने ।

ciram kAlam hate kAnta-vyoma-saMvedanAt_mune |

अवासनाद् मनो-ध्यानात् प्राण-स्पन्दो निरुद्ध्यते ॥५।७८।३१॥

avAsanAt_mana:-dhyAnAt prANa-spanda:_ni.ruddhyate ||5|78|31||

राम उवाच ।

rAma* uvAca |

ब्रह्मन् जगति भूतानाम् हृदयम् तत् किम् उवाच ।

brahman jagati bhUtAnAm hRdayam tat kim uvAca |

इदम् सर्वम् महादर्शे यस्मिन् तत् प्रतिबिम्बति ॥५।७८।३२॥

idam sarvam mahA.darze yasmin tat prati.bimbati ||5|78|32||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

साधो जगति भूतानाम् हृदयम् द्विविधम् स्मृतम् ।

sAdho jagati bhUtAnAm hRdayam dvi.vidham smRtam |

उपादेयम् च हेयम् च विभागो अयम् तयोः शृणु ॥५।७८।३३॥

upAdeyam ca heyam ca vibhAga:_ayam tayo: zRNu ||5|78|33||

इयत्तया परिच्छिन्ने देहे यद् वक्षसो ऽन्तरम् ।

iyattayA paricchinne dehe yat_vakSasa:_antaram |

हेयम् तद्धृदयम् विद्धि तनाव् एक-तटे स्थितम् ॥५।७८।३४॥

heyam tat_*hRdayam viddhi tanau_eka-taTe sthitam ||5|78|34||

संवित्-मात्रम् तु हृदयम् उपादेयम् स्थितम् स्मृतम् ।

saMvit-mAtram tu hRdayam upAdeyam sthitam smRtam |

तद् अन्तरे च बाह्ये च न च बाह्ये न च अन्तरे ॥५।७८।३५॥

tat_antare ca bAhye ca na ca bAhye na ca_antare ||5|78|35||

तत् तु प्रधानम् हृदयम् तत्र इदम् समवस्थितम् ।

tat tu pradhAnam hRdayam tatra_idam sam.avasthitam |

तदादर्शः पदार्थानाम् तत्-कोशः सर्व-सम्पदाम् ॥५।७८।३६॥

tadAdarza: pada-arthAnAm tat-koza: sarva-sampadAm ||5|78|36||

सर्वेषाम् एव जन्तूनाम् संविद्धृदयम् उच्यते ।

sarveSAm eva jantUnAm saMvit*hRdayam_ucyate |

न देह-अवयव-एक-अंशो जड-जीर्ण-उपल-उपमः ॥५।७८।३७॥

na deha-avayava-eka-aMza:_jaDa-jIrNa-upala-upama: ||5|78|37||

तस्मात् संविन्-मये शुद्धे हृदये हृत-वासनः ।

tasmAt saMvit-maye zuddhe hRdaye hRta-vAsana: |

बलाद् नियोजिते चित्ते प्राण-स्पन्दो निरुद्ध्यते ॥५।७८।३८॥

balAt_niyojite citte prANa-spanda:_ni.ruddhyate ||5|78|38||

एभिः क्रमैस् तथा अन्यैश् च नाना-संकल्प=कल्पितैः ।

ebhi: kramai:_tathA_anyai:_ca nAnA-saMkalpa=kalpitai: |

नाना-देशिक-वक्त्र-स्थैः प्राण-स्पन्दो निरुद्ध्यते ॥५।७८।३९॥

nAnA-dezika-vaktra-sthai: prANa-spanda:_ni.ruddhyate ||5|78|39||

अभ्यासेन निराबाधम् एतास् ता योग-युक्तयः ।

abhyAsena nirAbAdham etA:_tA* yoga-yuktaya: |

उपायताम् उपायान्ति भव्यस्य भव-भेदने ॥५।७८।४०॥

upAyatAm upAyAnti bhavyasya bhava-bhedane ||5|78|40||

अभ्यासाद् दृढताम् यातो_वैराग्य-परिलाञ्छतः ।

abhyAsAt_dRDhatAm yAta:_vairAgya-pari.lAJchata: |

यथा-वासनम् आयामः प्राणानाम् स.फलः स्मृतः ॥५।७८।४१॥

yathA-vAsanam AyAma: prANAnAm sa.phala: smRta: ||5|78|41||

भ्रू-नासा-तालु=संस्थासु द्वादश.अङ्गुलि-कोटिषु ।

bhrU-nAsA-tAlu=saMsthAsu dvAdaza.aGguli-koTiSu |

अभ्यासाच् छाम्यति प्राणः दूरे गिरि-नदी यथा ॥५।७८।४२॥

abhyAsAt_zAmyati prANa:_dUre giri-nadI yathA ||5|78|42||

भूयोभूयश् चिराभ्यासाज् जिह्वा-प्रान्तेन तालु नि ।

bhUya:bhUya:_cira-abhyAsAt_jihvA-prAntena tAluni |

घण्टिका स्पृश्यते प्राणो_येन_उच्चैर् निवहत्य् अलम् ॥५।७८।४३॥

ghaNTikA spRzyate prANa:_yena_uccai:_nivahati_alam ||5|78|43||

विकल्प-बहुलास् त्व् एते स्वाभ्यासेन समाधयः ।

vikalpa-bahulA:_tu_ete sva.abhyAsena samAdhaya: |

परम-उपशमाय आशु सम्प्रायान्त्य् अविकल्पताम् ॥५।७८।४४॥

parama-upazamAya_Azu samprAyAnti_a.vikalpatAm ||5|78|44||

आत्मारामो_वीतशोको_भवत्य् अन्तःसुखः पुमान् ।

AtmArAma:_vIta.zoka:_bhavati_anta:sukha: pumAn |

अभ्यासाद् एव न अन्यस्मात् तस्माद् अभ्यासवान् भव ॥५।७८।४५॥

abhyAsAt_eva na_anyasmAt tasmAt_abhyAsavAn bhava ||5|78|45||

अभ्यासेन परिस्पन्दे प्राणानाम् क्षयम् आगते ।

abhyAsena parispande prANAnAm kSayam Agate |

मनः प्रशमम् आयाति निर्वाणम् अवशिष्यते ॥५।७८।४६॥

mana: prazamam AyAti nirvANam ava.ziSyate ||5|78|46||

वासना-वलितम् जन्म मोक्षम् निर्वासनम् मनः ।

vAsanA-valitam janma mokSam nir.vAsanam mana: |

प्राणम् च, राम, गृह्णाति यथा इच्छसि तथा कुरु ॥५।७८।४७॥

prANam ca rAma gRhNAti yathA_icchasi tathA kuru ||5|78|47||

प्राण-स्पन्दो मनो-रूपम् तस्मात् संसृति-विभ्रमः ।

prANa-spanda:_mana:-rUpam tasmAt saMsRti-vibhrama: |

तस्मिन्न् एव शमम् याते दीयते संसृति-ज्वरः ॥५।७८।४८॥

tasmin_eva zamam yAte dIyate saMsRti-jvara: ||5|78|48||

विकल्प-अंश-क्षयाj_जन्तोः पदम् तद् अवशिष्यते ।

vikalpa-aMza-kSayAt_janto: padam tat_avaziSyate |

यतो_वाचो निवर्तन्ते समस्त-कलना-अन्विताः ॥५।७८।४९॥

yata:_vAca:_nivartante samasta-kalanA-anvitA: ||5|78|49||

यत्र सर्वम् यतः सर्वम् यत् सर्वम् सर्वतश् च यत् ।

yatra sarvam yata: sarvam yat sarvam sarvata:_ca yat |

यत्र न इदम् यतो नेदम् यत्रेदम् नेदृश्यम् जगत् ॥५।७८।५०॥

yatra na_idam yato na_idam yatra_idam na_IdRzyam jagat ||5|78|50||

विनाशित्वाद् विकल्पत्वाद् गुणित्वाद् निर्गुण-आत्मनः ।

vinAzitvAt_vikalpatvAt_guNitvAt_nirguNa-Atmana: |

यस्य नो सदृशो दृष्टो दृष्टान्तः कःचिद् एव हि ॥५।७८।५१॥

yasya no* sadRza:_dRSTa:_dRSTAnta:_ka:cit_eva hi ||5|78|51||

स्वादनी सर्व-शालीनाम् दीपिका सर्व.तेजसाम् ।

svAdanI sarva-zAlInAm dIpikA sarva.tejasAm |

कलना सर्व.कामानाम् अन्तश् चिच्-चन्द्रिक-उदिता ॥५।७८।५२॥

kalanA sarva.kAmAnAm anta:_cit-candrika-uditA ||5|78|52||

यस्मात् कल्प.तरोर् बह्व्यः संसार-फल-पङ्क्तयः ।

yasmAt kalpa.taro:_bahvya: saMsAra-phala-paGktaya: |

अनारतम् बहु-रसा जायन्ते च पतन्ति च ॥५।७८।५३॥

anAratam bahu-rasA* jAyante ca patanti ca ||5|78|53||

तत्पदम् सर्व-सीमान्तम् अवलम्ब्य महामतिः ।

tat.padam sarva-sImAntam avalambya mahA.mati: |

यः स्थितः-स्थिरधीस् तज्ज्ञः स जीवन्मुक्त उच्यते ॥५।७८।५४॥

ya: sthita:-sthira-dhI:_tat.jJa: sa* jIvanmukta* ucyate ||5|78|54||

विगत-सर्व-समीहित-कौतुकः

vigata-sarva-samIhita-kautuka:

समुपशान्त-हित-अहित-कल्पनः ।

sam.upazAnta-hita-ahita-kalpana: |

सकल-संव्यहार-समाशयः

sakala-saMvyahAra-samAzaya:

भवति मुक्तमनाः पुरुष-उत्तमः ॥५।७८।५५॥

bhavati muktamanA: puruSa-uttama: ||5|78|55||

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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