fm5011 2.fb11 chitta, the Affective Mind .z18
jivadas
fm5011 2.fb11 chitta, the Affective Mind .z18
work in progress .v17
work in progress .v15,16
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Oॐm
WHAT IS "MIND"?
jd:
at the beginning of my study of the vedAnta
more than half a century ago,
I was troubled by the use by translators of the word "mind", or "Mind".
It was used to translate मनास् manas,
and it was also used for चित्त chitta.
a few translators used it also for बुद्धि buddhi.
It was, as one young fellow suggested, a very "loosey-goosey" state of affairs.
my earliest serious study was
विवेक.चूडामणि viveka.cUDAmaNi [VC],
"The Crest-Jewel of Discrimination" [CJD],
a collaboration of Swami Prabhavananda
and Christopher Isherwood, an important American memoirist of the time.
in translating <citta>
CJD uses the expression "affective".
<manas> is Mind,
the class of things that includes
{चित्त citta}, {बुद्धि buddhi }, and {aham.kAra},
and {manas} itself.
manas.Mind is a self.containing Class,
so
manas = {बुद्धि buddhi.Intellect, चित्त citta.Affection, ahamkAra."I"dentity, manas.Mind}.
buddhi is Analytic mind,
citta is Affective mind.
in this usage, "Affection" is not merely warmth of feeling.
aversion is also an Affection.
and so is renunciation.
oॐm
चित्त
chitta
The Affective Mind
_
.
vasiShTha said—
इति संचिन्त्य जनको यथाप्राप्तम् क्रियाम् असौ ।
iti saMcintya janaka:_ yathAprAptam kriyAm asau |
अ.सक्त: कर्तुम् उत्तस्थौ दीनम् दिन.पतिर्_यथा ॥५।११।१॥
a.sakta: kartum uttasthau dInam dina.pati:_yathA ||01||
.
such were the thoughts of King janaka the Populous
whatever action happened
he rose and did
un.attached to it
as Father Sun makes the day
.
Ø#tt.yathA- #yathAprApta-kriyA - as-it-happens work, #janaka's yoga, his practice being to work with detachment, as the sun creates the day, <a.sakta: kartum uttasthau dInam dina.pati:_yathA> FM5.11.1.
#sthA – to stand -> #utthA (ut>sthA) – up, to rise -> #uttasthau – arose.
~m.1 Thinking thus king Janaka was doing whatever came to him in a dispassionate manner like Sun who goes though his daily duties.
~vlm.1 VASISHTHA related:Having thought so, Janaka rose up for performance of his daily rites as usual, and without the sense of his agency in them. He did his duty in the same manner as the sun rises every day to give the morn, without his consciousness of it.
~sv.1 Reflecting thus, king Janaka rose from his seat as the sun rises in the horizon and began to engage himself in the royal duties, without any attachment to them.
*jd.1 - iti saMcintya janaka: इति संचिन्त्य so considering जनकः janaka.Populous yathAprAptam यथाप्राप्तम् as.got क्रियाम् असौ kriyAm – thm action – asau – this/he अ.सक्तः unattached कर्तुम् उत्तस्थौ arose to do it दीनम् दिन.पतिर्_यथा as father Sun makes the day.
इष्टानिष्टा: परित्यज्य चेतसा वासना: स्वयम् ।
iSTa-aniSTA: parityajya cetasA vAsanA: svayam |
यथाप्राप्तम् चकारासौ जाग्रत्येव सुषुप्तवत् ॥५।११।२॥
yathAprAptam cakAra_asau jAgrati_eva suSuptavat ||2||
.
wished or unwished, having forsaken the vAsanA.trait
thru affective awareness
as it happens
spintaneously
he did his work
in waking like in sleep
.
#cetas
#vAsanA
#svayam
#yathAprApta
#jAgrat
#suSupta
~vlm.2. He discharged his duties as they presented themselves to him, without any concern or expectation of their rewards. He did them awaking as if it were in his sleep. Gloss:He did his acts by rote, but wot not what he did in his insensibility of them; and such acts of insensibility are free from culpability or retribution.
~sv.2 Having abandoned all concepts of the desirable and the undesirable, freed from all psychological conditioning and intention, he engaged himself in spontaneous and appropriate action — as if in deep sleep, though wide awake.
~m.2 He was like one who was asleep to what was awake (and living), performing works that occured to him with a mind that is bereft of vasanas and devoid of any likes and dislikes.
*jd.2 - iSTa-aniSTA: parityajya – wished or unwished, forsake it = cetasA – thru affective awareness = vAsanA: svayam – the vAsanA itself = yathAprAptam – as.got = cakAra_asau – he made/did = jAgrati eva suSupta.vat - in waking but sleep.like.
संपाद्य तद्_अह: कार्यम् आर्याव्_अर्जनपूर्वकम् ।
sampAdya tat_aha: kAryam Aryau_arjana-pUrvakam |
अनयच्_छर्वरीम् एकस्_तया एव ध्यानलीलया ॥५।११।३॥
anayat_zarvarIm eka:_tayA eva dhyAna-lIlayA ||03||
.
sampAdya tad aha: kAryam –
having accomplished the duty of the day =
Aryau arjanapUrvakam –
with religious oblations =
anayat zarvarIm –
he came at nightfall =
ekas tayA eva dhyAnalIlayA –
alone in the play of meditation …
~m.3 After finishing all daily duties and worshipping wise people, one night in autumn he was engaged in meditation during the night.
~vlm.3. Having discharged his duties of the day and honoured the gods and the priests, he passed the night absorbed in his meditations.
~sv.3 He performed the day's tasks, including the adoration of the holy ones; and at the conclusion of the day he retired to his own seclusion to spend the night in deep meditation, which was easy and natural to him.
*jd.3 - sampAdya tad aha: kAryam - having accomplished the duty of the day = Aryau arjanapUrvakam - with religious oblations = anayat zarvarIm - he came at nightfall = ekas tayA eva dhyAnalIlayA - alone in the play of meditation …
मन: समरसम् कृत्वा संशान्त=विषय-भ्रमम् ।
mana: samarasam kRtvA saMzAnta=viSaya-bhramam |
शर्वर्याम् क्षीयमाणायाम् _इत्थम् चित्तम् अबोधयत् ॥५।११।४॥
zarvaryAm kSIyamANAyAm ittham cittam abodhayat ||04||
.
mana: samarasam kRtvA –
having made Mind sameFlavor / equanimous =
saMzAnta=viSaya-bhramam –
subdued.sensorydelusion =
zarvaryAm kSIyamANAyAm –
in the dying starlit night =
ittham cittam abodhayat –
thus the chitta Affection imagined.
~m.4 Getting the mind to a state of equilibrium, pacifying all orientations towards sensual objects, he exhorted his mind to awareness during the dying moments of night.
~vlm.4. His mind being set at ease, and his roving thoughts repressed from their objects, he thus communed with his mind at the dead of night, and said:
~sv.4 His mind had naturally turned away from all confusion and delusion, and had become firmly established in equanimity: and when he rose in the morning,
*jd.4 - mana: samarasam kRtvA - having made Mind sameFlavor / equanimous = saMzAnta=viSaya-bhramam - subdued.sensorydelusion = zarvaryAm kSIyamANAyAm - in the dying starlit night = ittham cittam abodhayat - thus the chitta Affection imagined.
चित्त चञ्चल संसार आत्मनो न सुखाय ते ।
citta caJcala saMsAra Atmana:_ na sukhAya te |
शमम् एहि शमाच्_छान्तम् सुखम् सारम् अवाप्यते ॥५।११।५॥
zamam ehi zamAt_zAntam sukham sAram avApyate ||05||
.
citta –
O
you affective.mind = caJcala saMsArai –
you trembling saMsAra = Atmana: na sukhAya te –
for mySelf there is no pleasure in you = zamam ehi –
go to calm = zamAt zAntam –
from calm to peace =
sukham sAram avApyate –
the happy essence is achieved.
~m.5 O mind (of sensuous thinking), there is no joy for me in this unstable, shaky mutable world. Peace and joy can be gained only from the divine quiet.
~vlm.5. O my mind that art roving all about with the revolving world, know that such restlessness of thine, is not agreeable to peace of the soul; therefore rest thou in quiet from thy wanderings abroad.
~sv.5 KING JANAKA thus reflected in his own mind: O unsteady mind! This worldly life is not conducive to your true happiness. Hence, reach the state of equanimity. It is in such equanimity that you will experience peace, bliss and the truth.
*jd.5 citta - O you affective.mind = caJcala saMsArai - you trembling saMsAra = Atmana: na sukhAya te - for mySelf there is no pleasure in you = zamam ehi - go to calm = zamAt zAntam - from calm to peace = sukham sAram avApyate - the happy essence is achieved.
यथा.यथा विकल्प-ओघान्_संकल्पयसि हेलया ।
yathA.yathA vikalpa-oghAn_saMkalpayasi helayA |
तथा.तथा_एति स्फारत्वम् संसारस्_तव चिन्तया ॥५।११।६॥
tathA.tathA_eti sphAratvam saMsAra:_tava cintayA ||06||
.
yathA.yathA – as.ever =
vikalpa-oghAn – them floods of thought =
saMkalpayasi helayA – you conceive in play =
tathA.tathA - thusever =
eti - goes =
sphAratvam – to expansion =
saMsAras tava – your saMsAra =
cintayA - x.
*vikalpaogha
*saMkalpayasi
#helayA
#sphAratva
#cintayA
~m.6 As the modificatory resolutions and determines take birth in you, accordingly this worldsense spreads wide in you.
~vlm.6. It is your business to imagine many things at thy pleasure, and as thou thinkest thou hast a world of thoughts present before thee every moment. (For all things are but creations of the imaginative mind).
~sv.6 Whenever you create perverse thinking in yourself, out of your wantonness, it is then that this worldillusion begins to expand and spread out.
#cintA – = *smRti, AdhyAnam - recollection, consideration ••
शत-शाखत्वम् आयाति सेकेन विटपी यथा ।
zata-zAkhatvam AyAti sekena viTapI yathA |
अनन्ताधित्वम् आयासि शठभोगेच्छया तथा ॥५।११।७॥
ananta-Adhitvam AyAsi zaTha-bhoga-icchayA tathA ||07||
.
शत-शाखत्वम् zata-zAkhatvam
to a hundred branches =
आयाति सेकेन विटपी यथा AyAti sekena viTapI yathA –
as there comes by watering a sprout अनन्त-आधित्वम् आयासि ananta-Adhitvam AyAsi
so you come to endless afflictions शठ-भोग-इच्छया तथा zaTha-bhoga-icchayA tathA
by desire for false pleasures likewise.
~m.7 A forest increases thousand fold during rainy season (due to vast availability of water.) In the same way you shall be subject to untold miseries and diseases due to desires for pleasures.
~vlm.7. Thou shootest forth in innumerable woes by the desire of endless enjoyments, as a tree shoots out into a hundred branches, by its being watered at the roots.
~sv.7 It is when you entertain desire for pleasure that this worldillusion sprouts countless branches.
#zaTh to hurt • to CHeaT •--zaTha -adj.- false, fraudulent • #zaTha –m.- a cheat, rogue (esp. a false husband or lover, who pretends affection for one female while his heart is fixed on another • one of the four classes into which husbands are divided) • a, fool, blockhead.
*jd.7 - शत-शाखत्वम् zata-zAkhatvam to a hundred branches = आयाति सेकेन विटपी यथा AyAti sekena viTapI yathA - as there comes by watering a sprout अनन्त-आधित्वम् आयासि ananta-Adhitvam AyAsi so you come to endless afflictions शठ-भोग-इच्छया तथा zaTha-bhoga-icchayA tathA by desire for false pleasures likewise.
चिन्ता.जाल-विलास=उत्था जन्म=संसार-सृष्टय: ।
cintA.jAla-vilAsa=utthA janma=saMsAra-sRSTaya: |
तस्मात्_त्यक्त्वा विचित्रम् त्वम् चिन्ताम् उपशमम् व्रज ॥५।११।८॥
tasmAt_tyaktvA vicitram tvam cintAm upazamam vraja ||08||
.
cintA.jAla-vilAsa=utthA: -
cintA.Care.net-vilAsa=utthA
janma=saMsAra-sRSTaya: -
birth=saMsAra-creations =
tasmAt_tyaktvA vicitram tvam cintAm upazamam vraja - x.
~m.8 The dalliance and sport of thoughts is responsible for all infinite creations. And so discard all thinking and move towards quieting all thinking.
~vlm.8. Now as our births and lives and worldly affairs, are all productions of our wistful thoughts, I pray thee therefore, O my mind! to rest in quiet by abandonment of thy earthly desires.
~sv.8 It is thought that gives rise to this network of worldappearance.
संसार-सृष्टितराम् इमाम् तुलय सुन्दर ।
saMsAra-sRSTitarAm imAm tulaya sundara |
अस्याम् चेत्_सारम् आप्नोषि तद्_एताम् एव संश्रय ॥५।११।९॥
asyAm cet_sAram ApnoSi tat_etAm eva saMzraya ||9||
.
saMsAra.sRSTi-tarAm imAm – thism samsAra.creation-crossing =
tulaya - weigh =
sundara – o beautiful =
asyAm cet sAram ApnoSi – if you get this Essence =
tad etAm eva saMzraya – that this only rely.on.
~m.9 O mind, put this unstable world and peace in balance. Whatever looks charming to you, take refuge in it.
~vlm.9. O my friendly mind! weigh well this transient world in thy thoughts, and depend upon it, shouldst thou find aught of substantiality in it.
आस्थाम् यस्मात्_परित्यज्य दृश्य-दर्शन=लालसात् ।
AsthAm yasmAt_parityajya dRzya-darzana=lAlasAt |
मा_एतद्_गृहाण मा मुञ्च स्व.इच्छया विहर_इच्छया ॥५।११।१०॥
mA_etat_gRhANa mA muJca sva.icchayA vihara_icchayA ||10||
.
AsthAm yasmAt parityajya – a base hence having abandoned
dRzya-darzana=lAlasAt –
thru
longing.for
sights and scenes
perceived presences
mA etat gRhANa - do not grasp for this = mA muJca - do not let it go =
sva.icchayA - by your own desire/wish for it =
vihara icchayA - remove w the wish.
#las #lAlasa: #lAlasA ardent desire, longing.
~m.10 Give up all inclinations towards indulgence in the visible scenes (world) and move about in all freedom.
~vlm.10. Forsake thy fond reliance on these visiblephenomena; leave these things, and rove about at thy free will without caring for any thing.
इदम् दृश्यम् अ.सत्_सद्_वा_अप्य्_उदेत्व्_अस्तम् उपैतु वा ।
idam dRzyam a.sat_sat_vA_api_udetu_astam upaitu vA |
साधो विषमताम् गच्छ मा_एतदीयैर्_गुणागुणै: ॥५।११।११॥
sAdho viSamatAm gaccha mA_etadIyai:_guNa-a.guNai: ||11||
.
this perceived world
whether real or unreal
let it rise or set = o sAdhu
= viSamatAm gaccha mA - do not go to distress/confusion = etadIyair guNa-a.guNai: - because of such qualities or their lack.
~m.11 O gentle mind, all phenomena, whether real or unreal, move towards vexatious pain and misery depending on their qualities.
~vlm.11. Whether this unreal scene, may appear to or disappear from thy sight, thou shouldst not suffer thyself to be affected by it in either case.
~AS: Let this visible world (dRzya) arise or dissolve; do not let yourself be distressed over its good or bad qualities, O Good One (sAdho)! Actually, sAdhu, here is the "mind" that is being addressed.
*jd.11 - idam dRzyam – this perceived world = a.sat sat vA_api – whether real or unreal = udetu_astam upaitu vA – let it rise or set = o sAdhu = viSamatAm gaccha mA - do not go to distress/confusion = etadIyair guNa-a.guNai: - because of such qualities or their lack.
मनाग्_अपि न संबन्धस्_तव दृश्येन वस्तुना ।
manAk_api na sambandha:_tava dRzyena vastunA |
अविद्यामानरूपेण संबन्ध: को_sयम् ईदृश: ॥५।११।१२॥
avidyAmAna-rUpeNa sambandha: ka:_ayam IdRza: ||12||
.
not a bit संबन्धः तव sambandha: tava
is your connexion
are you connected दृश्येन वस्तुना dRzyena vastunA
with perception of substantiality with the world you see अ.विद्यामान-रूपेण a.vidyAmAna-rUpeNa
with being.unknown-form
with nonexistent form, संबन्धः को_अयम् ईदृशःओ sambandha: ko_ayam IdRzaHo what sort of connexion is this?
~m.12 O mind, there is no relationship with phenomenon to you. (In fact) how can there be a relationship with something that is nonexistent?
~vlm.12. Thou canst have no concern with the visible objects (phenomenal world); for what concern can one have with any earthly thing which is inexistent of itself as an unsubstantial shadow?
*jd.12 - मनाग्_अपि न manAg_api na Not a bit संबन्धः तव sambandha: tava is your connexion are you connected दृश्येन वस्तुना dRzyena vastunA with perception of substantiality with the world you see अ.विद्यामान-रूपेण a.vidyAmAna-rUpeNa with being.unknown-form With inexistent form, संबन्धः को_अयम् ईदृशःओ sambandha: ko_ayam IdRzaHo what sort of connexion is this?
अ.सत्त्वम् एतच्_च न सद्_द्वयोर्_एव_असतो: सतो: ।
a.sattvam etat_ca na sat_dvayo:_eva_asato: sato: |
संबन्ध इति चित्रा_इयम् अपूर्वा_एव_अक्षरावली ॥५।११।१३॥
sambandha iti citrA_iyam apUrvA_eva_akSara-AvalI ||13||
.
a.sattvam etat ca – and this unreality =
na sat dvayor eva a-sato: sato: - not being (of the two) unreal real -
sambandha iti – in such connexion =
citrA iyam a.pUrvA eva – this amazing unparalleled =
akSara-AvalI - changeless scene.
~m.13 You are in fact non existent. Suprisingly you are considered both existing and non existing. Strange are words (which try to describe somethings)
~vlm.13. The world is an unreality like thyself, hence there can be no true relation between two unrealities. It is but a logomachy to maintain the relation of two negatives to one another.
~VA - you (mind) is non-existend and this (world) does not exist. Both are non-existent existences. Such relation is amazing and unprecedented.
~AS: The relation between these two unreal ones (asato: sato: sambandhaH) is an amazing narrative.
असद्_एतत्_तु सच्_चेत्_त्वम् तथा_अपि किल सुन्दर ।
सङ्ग: सद्.असतो: कीदृग्_वद त्वम् मर्त्य-जीवयो: ॥५।११।१४॥
asat_etat_tu sat_cet_tvam tathA_api kila sundara |
saGga: sad.asato: kIdRg_vada tvam martya-jIvayo: ||14||
.
asat etat tu –
but this is unreal = sat cet –
if real = tvam tathA api kila -
thus
even a beautiful person like you
saGga: sad.asato: -
the connexion of real & unreal = kIdRk –
what = vada tvam –
tell me = martya-jIvayo: -
of mortal and living.
~m.14 Even if you are both real and unreal, how can there be association between the two (opposites)? How can you be both living and dead?
~vlm.14. Granting, thou art a reality and the world is unreal, still there can be no agreement between you, as there is none between the living and the dead, and between the positive and negative ideas.
*jd.14 - asat etat tu – but this is unreal = sat cet - if real = tvam tathA api kila - thus even you alas = sundara - beautiful one = saGga: sad.asato: - the connexion of real & unreal = kIdRk - what = vada tvam - tell me = martya-jIvayo: - of mortal and living.
~AB. ... martya-jIvayo: sadA mRta-jIvato: ... ||
चित्तत्वम् अथ दृश्यम् च द्वे एव यदि सन्मये ।
cittatvam atha dRzyam ca dve eva yadi sanmaye |
सदास्थिते तत्.प्रसर: कुतो हर्षविषादयो: ॥५।११।१५॥
sadAsthite tat.prasara: kuta: harSa-viSa-Adayo: ||15||
.
cittatvam atha –
then Affectivity = and its percept - dRzyam ca =
if they are two as forms of being - dve eva yadi san.maye = sadAsthite –
ever established = tat.prasara: -
the spread of that =
where do they come from
pleasure and depression
?
*jd.15 - cittatvam atha - then Affectivity = and its percept - dRzyam ca = if they are two as forms of being - dve eva yadi san.maye = sadAsthite - ever established = tat.prasara: - the spread of that = kutas – whence are = harSa-viSa-Adayo: - pleasure and depression?
#tat.prasara
#harSaviSa
~m.15 O mind, if you and phenomenon are real and existing always together, where is the question of joy and grief?
~vlm.15. Should the mind and the world be both of them realities and coexistent for ever, then there can be no reason for the joy or sorrow of the one at the gain or loss of the other.
तस्मान्_महा-आधिम् मुञ्च त्वम् मूकम् उल्लासम् आहर ।
tasmAn_mahA-Adhim muJca tvam mUkam ullAsam Ahara |
संक्षुब्धाम्बुधिम् आविष्टाम् त्यज_अ.भव्याम् इमाम् स्थितिम् ॥५।११।१६॥
saMkSubdha-ambudhim AviSTAm tyaja_a.bhavyAm imAm sthitim||16||
.
let.go this great affliction
:
enjoy the pleasure of silence
once in it
get out of it
this ocean of trouble where no good comes to be
.
~m.16 O mind, you are drowned in a turbulent sea and are leaving aside the great sea of peace. Be liberated from this state.
~vlm.16. Now therefore avoid the great malady of worldliness, and enjoy the silent joy in thyself, like one sitting in the undisturbed depth of the Ocean, with the rolling tide and waves above his head.
*jd.16 - tasmAn – thus = mahA.Adhim muJca tvam - you should let loose this great affliction = mUkam ullAsam Ahara - enjoy the pleasure of silence = saMkSubdhAmbudhim AviSTAm - having entered this ocean of trouble = tyaja abhavyAm imAm sthitim - forsake this improper state.
कन्दुकालात.वद्_व्यर्थम् आत्मना_एव परिज्वलन् ।
kandukAlAta.vad_vyartham AtmanA_eva parijvalan |
मा मोहम् अलम् आसाद्य मन्दताम् गच्छ सन्.मते ॥५।११।१७॥
mA moham alam AsAdya mandatAm gaccha san.mate ||17||
.
youre like a burning ball
uselessly
all by itself spreading its heat
:
enuf of this delusion
go
slow
good thought
!
#kandukAlAta
#parijvalan
#moham
#mandatA
#sanmate
#alAta = #AlAta firebrand.
~VA - one who pulls the ball (is it red hot iron ball from fire?) gets himself burned only. No more delusions; o good mind go to tranquility.
~AS: Don't be like the ball shaped firebrand burning yourself up; don't acquire the impurities of confusion and become dumb, O good mind!
*AS. The commentary explains the word kanduka-AlAta correctly. It is a ball shaped firebrand which sits on the ground and shoots showers of (pretty) fire and burns itself up during the process.
~m.17 Do not burn yourself away like a torch. Do not indulge in infatuation and delusion. You will become dull.
~vlm.17. Do not consume like a puppet in pyrotechnics with the fiery remorse of worldliness, nor be burnt down to the darkness of despair in this gloomy scene of the world.
#skand -> #kanduka –m.- a boiler, saucepan kAtyzr.Comm • a ball for playing with mbh.&c.
*jd.17 - kanduka-AlAta.vat – like a burning ball = vyartham - vainly = AtmanA eva parijvalan – all by itself spreading its heat = mA moham alam AsAdya – enuf of this delusion = mandatAm gaccha san.mate – go slow, good thought!
न तद्_इह_अस्ति समुन्नतम् उत्तमम्
na tat_iha_asti samunnatam uttamam
व्रजसि येन पराम् परिपूर्णताम् ।
vrajasi yena parAm paripUrNatAm |
तद्_अवलम्ब्य बलाद्_अति.धीरताम्
tat_avalambya balAt_ati.dhIratAm
जहिहि चञ्चलताम् शठ रे मन: ॥५।११।१८॥
jahihi caJcalatAm zaTha re mana: ||18||
.
not that is here the sublime, supreme way by which you travel
to the perfectly overwhelming Fullness
:
depend on That thru the strength of its super-stability
.
put an end to your shiftiness
you wicked thing
you Mind
!
*jd.18 - na tad iha asti – not that here is = sam.unnatam uttamam – sublime, supreme = vrajasi yena – by which you travel = parAm paripUrNatAm – to the perfectly overwhelming Fullness = tad avalambya – depend on That = balAd ati.dhIratAm – the strength of its super-stability = jahihi caJcalatAm – put an end to your shiftiness = zaTha re – you wicked thing = manas - you Mind!
Øtt.#part. —> #re ind. adj. vocative particle (generally used contemptuously or to express disrespect; often doubled) _KSS. &c. •• jahihi caJcalatAm zaTha re mana: | y5011.018.
~m.18 There is nothing here which is lofty and perfect. Move towards that high state with courage and determination, discarding all shakiness and stupidity.
~vlm.18. O wicked mind! there is nothing here so good and great, whereby thou mayest attain thy high perfection, except by the forsaking of all frivolities and dependance on thy entire resignation to the unchangeable One.
oॐm
DAILY READINGS 12 February
fm5012 2.fb12 IN PRAISE OF WISDOM .z40
fm7021 3.fb12 jnAna-bandhu: The Poor Relation .z10
fm1028 1.fb12-13 The Experience of Change .z43
https://www.dropbox.com/s/fvmptcasb6mfc9b/fm1028%201.fb12-13%20The%20Experience%20of%20Change%20.z43.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga-vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात् स मनो_ भवेत् ।
saMkalpAt sa mana:_ bhavet |
बुद्धि: चित्तम् अहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
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Jiva Das
FM5011 CHITTA, THE AFFECTIVE MIND 2.FB13 .z18
FM.5.1-FM.5.24
https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0
FM.5.11 CHITTA, THE AFFECTIVE MIND 2.FB13
सर्ग ५.११
sarga 5.11
वसिष्ठ उवाच ।
vasiSTha uvAca |
इति संचिन्त्य जनको यथाप्राप्तम् क्रियाम् असौ ।
iti saMcintya janaka:_yathAprAptam kriyAm asau |
असक्तः कर्तुम् उत्तस्थौ दीनम् दिन.पतिर् यथा ॥५।११।१॥
a.sakta: kartum uttasthau dInam dina.pati:_yathA ||5|11|1||
इष्ट.अनिष्टाः परित्यज्य चेतसा वासनाः स्वयम् ।
iSTa.aniSTA: parityajya cetasA vAsanA: svayam |
यथाप्राप्तम् चकार_असौ जाग्रत्य् एव सुषुप्तवत् ॥५।११।२॥
yathAprAptam cakAra_asau jAgrati_eva suSuptavat ||5|11|2||
सम्पाद्य तद् अहः कार्यम् आर्याव् अर्जन.पूर्वकम् ।
sampAdya tat_aha: kAryam Aryau_arjana.pUrvakam |
अनयच्. छर्वरीम् एkas तया एव ध्यान.लीलया ॥५।११।३॥
anayat_zarvarIm eka:_tayA eva dhyAna.lIlayA ||5|11|3||
मनः समरसम् कृत्वा संशान्त=विषय.भ्रमम् ।
mana: samarasam kRtvA saMzAnta=viSaya.bhramam |
शर्वर्याम् क्षीयमाणायाम् इत्थम् चित्तम् अबोधयत् ॥५।११।४॥
zarvaryAm kSIyamANAyAm ittham cittam abodhayat ||5|11|4||
चित्त चञ्चल संसार आत्मनो न सुखाय ते ।
citta caJcala saMsAra* Atmana:_na sukhAya te |
शमम् एहि शमाच्.छान्तम् सुखम् सारम् अवाप्यते ॥५।११।५॥
zamam ehi zamAt zAntam sukham sAram avApyate ||5|11|5||
यथा.यथा विकल्प.ओघान् संकल्पयसि हेलया ।
yathA.yathA vikalpa.oghAn saMkalpayasi helayA |
तथा.तथा_एति स्फारत्वम् संसारः_तव चिन्तया ॥५।११।६॥
tathA.tathA_eti sphAratvam saMsAra:_tava cintayA ||5|11|6||
शत.शाखत्वम् आयाति सेकेन विटपी यथा ।
zata.zAkhatvam AyAti sekena viTapI yathA |
अनन्त.आधित्वम् आयासि शठ.भोग.इच्छया तथा ॥५।११।७॥
ananta.Adhitvam AyAsi zaTha.bhoga.icchayA tathA ||5|11|7||
चिन्ता.जाल.विलास.उत्थाः जन्म=संसार.सृष्टयः ।
cintA.jAla.vilAsa.utthA: janma=saMsAra.sRSTaya: |
तस्मात् त्यक्त्वा विचित्रम् त्वम् चिन्ताम् उपशमम् व्रज ॥५।११।८॥
tasmAt tyaktvA vicitram tvam cintAm upazamam vraja ||5|11|8||
संसार.सृष्टितराम् इमाम् तुलय सुन्दर ।
saMsAra.sRSTitarAm imAm tulaya sundara |
अस्याम् चेत्_सारम् आप्नोषि तत्_एताम् एव संश्रय ॥५।११।९॥
asyAm cet_sAram ApnoSi tat_etAm eva saMzraya ||5|11|9||
आस्थाम् यस्मात्_परित्यज्य दृश्य.दर्शन=लालसात् ।
AsthAm yasmAt_parityajya dRzya.darzana=lAlasAt |
मा_एतत्_गृहाण मा मुञ्च स्व.इच्छया विहर_इच्छया ॥५।११।१०॥
mA_etat_gRhANa mA muJca sva.icchayA vihara_icchayA ||5|11|10||
इदम् दृश्यम् असत्_सत्_वा_अपि_उदेतु_अस्तम् उपैतु वा ।
idam dRzyam a.sat_sat_vA_api_udetu_astam upaitu vA |
साधो विषमताम् गच्छ मा_एतदीयैः_गुण.अगुणैः ॥५।११।११॥
sAdho viSamatAm gaccha mA_etadIyai:_guNa.aguNai: ||5|11|11||
मनाक्_अपि न सम्बन्धः_तव दृश्येन वस्तुना ।
manAk_api na sambandha:_tava dRzyena vastunA |
अविद्यामान.रूपेण सम्बन्धः कः_अयम् ईदृशः ॥५।११।१२॥
avidyAmAna.rUpeNa sambandha: ka:_ayam IdRza: ||5|11|12||
असत्त्वम् एतत्_च न सत्_द्वयोः_एव_असतोः सतोः ।
a.sattvam etat_ca na sat_dvayo:_eva_asato: sato: |
सम्बन्ध* इति चित्रा_इयम् अपूर्वा_एव_अक्षर.आवली ॥५।११।१३॥
sambandha* iti citrA_iyam apUrvA_eva_akSara.AvalI ||5|11|13||
असत्_एतत्_तु सत्_चेत्_त्वम् तथा_अपि किल सुन्दर ।
asat_etat_tu sat_cet_tvam tathA_api kila sundara |
सङ्गः सत्.असतोः कीदृक्_वद त्वम् मर्त्य.जीवयोः ॥५।११।१४॥
saGga: sat.asato: kIdRk_vada tvam martya.jIvayo: ||5|11|14||
चित्तत्वम् अथ दृश्यम् च द्वे एव यदि सन्मये ।
cittatvam atha dRzyam ca dve eva yadi sanmaye |
सदास्थिते तत्.प्रसरः कुतः_हर्ष.विष.आदयोः ॥५।११।१५॥
sadAsthite tat.prasara: kuta:_harSa.viSa.Adayo: ||5|11|15||
तस्मात्_महा.आधिम् मुञ्च त्वम् मूकम् उल्लासम् आहर ।
tasmAt_mahA.Adhim muJca tvam mUkam ullAsam Ahara |
संक्षुब्ध.अम्बुधिम् आविष्टाम् त्यज_अभव्याम् इमाम् स्थितिम्॥१६॥
saMkSubdha.ambudhim AviSTAm tyaja_a.bhavyAm imAm sthitim||16||
कन्दुक.आलात.वत्_व्यर्थम् आत्मना_एव परिज्वलन् ।
kanduka.AlAta.vat_vyartham AtmanA_eva parijvalan |
मा मोहम् अलम् आसाद्य मन्दताम् गच्छ सन्.मते ॥५।११।१७॥
mA moham alam AsAdya mandatAm gaccha san.mate ||5|11|17||
न तत्_इह_अस्ति समुन्नतम् उत्तमम्
na tat_iha_asti samunnatam uttamam
व्रजसि येन पराम् परिपूर्णताम् ।
vrajasi yena parAm paripUrNatAm |
तद् अवलम्ब्य बलाद् अति.धीरताम्
tat_avalambya balAt_ati.dhIratAm
जहिहि चञ्चलताम् शठ रे मनः ॥५।११।१८॥
jahihi caJcalatAm zaTha re mana: ||5|11|18||
||
oॐm
CHITTA
THE AFFECTIVE MIND
VASISHTHA said—
इति संचिन्त्य जनको यथाप्राप्तम् क्रियाम् असौ ।
iti saMcintya janaka:_yathAprAptam kriyAm asau |
असक्तः कर्तुम् उत्तस्थौ दीनम् दिन.पतिर् यथा ॥५।११।१॥
a.sakta: kartum uttasthau dInam dina.pati:_yathA ||5|11|1||
.
such were the thoughts of King janaka the Populous
whatever action happened
he rose and did
un.attached to it
as Father Sun makes the day
.
iti saMcintya janaka: इति संचिन्त्य so considering जनकः janaka.Populous yathAprAptam यथाप्राप्तम् as.got क्रियाम् असौ kriyAm . thm action . asau . this/he असक्तः unattached कर्तुम् उत्तस्थौ arose to do it दीनम् दिन.पतिर्_यथा as father Sun makes the day.
.
iti saMcintya janaka:_yathaaprApta.m kriyaa.m asau.this.yonder m./f. | a.non.sakta.connected.with/intent.upon/attached.to/occupied.with: kartum uttasthau.arose/appeared/stood dinapati.DayLord/sun.m dinapati.DayLord/sun: yathA.as/how
.
iti saMcintya janaka:_yathAprAptam kriyA
kartum
.
O* #tt.yathA. #yathAprApta.kriyA . as.it.happens work, #janaka's yoga, his practice being to work with detachment, as the sun creates the day, <a.sakta: kartum uttasthau dInam dina.pati:_yathA> FM5.11.1.
#sthA . to stand . #utthA (ut>sthA) . up, to rise . #uttasthau . arose.
*m.1 Thinking thus king Janaka was doing whatever came to him in a dispassionate manner like Sun who goes though his daily duties.
*vlm.1 VASISHTHA related:Having thought so, Janaka rose up for performance of his daily rites as usual, and without the sense of his agency in them. He did his duty in the same manner as the sun rises every day to give the morn, without his consciousness of it.
.sv.1 Reflecting thus, king Janaka rose from his seat as the sun rises in the horizon and began to engage himself in the royal duties, without any attachment to them.
*jd.1 . iti saMcintya janaka: इति संचिन्त्य so considering जनकः janaka.Populous yathAprAptam यथाप्राप्तम् as.got क्रियाम् असौ kriyAm . thm action . asau . this/he असक्तः unattached कर्तुम् उत्तस्थौ arose to do it दीनम् दिन.पतिर्_यथा as father Sun makes the day.
इष्ट.अनिष्टाः परित्यज्य चेतसा वासनाः स्वयम् ।
iSTa.aniSTA: parityajya cetasA vAsanA: svayam |
यथाप्राप्तम् चकार_असौ जाग्रत्य् एव सुषुप्तवत् ॥५।११।२॥
yathAprAptam cakAra_asau jAgrati_eva suSuptavat ||5|11|2||
.
wished or unwished, having forsaken the vAsanA.trait
thru affective awareness
as it happens
spintaneously
he did his work
in waking like in sleep
.
iSTa.aniSTA: parityajya cetasA vAsanA: svayam | yathAprAptam cakAra_asau
jAgrati_eva suSuptavat
.
iSTa.aniSTa.a: parityajya by.with the cetas.A vaasanaa: svayam | yathaapraapta.m cakaara asau.this.yonder m./f. whin the jaagrat.i eva.indeed\only/very to suSupta.vat.like/-ful
.
iSTa.aniSTA: parityajya
cetasA vAsanA: svayam |
yathAprAptam cakAra_asau
jAgrati
suSuptavat
.
*vlm.2. He discharged his duties as they presented themselves to him, without any concern or expectation of their rewards. He did them awaking as if it were in his sleep. Gloss:He did his acts by rote, but wot not what he did in his insensibility of them; and such acts of insensibility are free from culpability or retribution.
.sv.2 Having abandoned all concepts of the desirable and the undesirable, freed from all psychological conditioning and intention, he engaged himself in spontaneous and appropriate action — as if in deep sleep, though wide awake.
*m.2 He was like one who was asleep to what was awake (and living), performing works that occured to him with a mind that is bereft of vasanas and devoid of any likes and dislikes.
*jd.2 . iSTa.aniSTA: parityajya . wished or unwished, forsake it = cetasA . thru affective awareness = vAsanA: svayam . the vAsanA itself = yathAprAptam . as.got = cakAra_asau . he made/did = jAgrati eva suSupta.vat . in waking but sleep.like.
सम्पाद्य तद् अहः कार्यम् आर्याव् अर्जन.पूर्वकम् ।
sampAdya tat_aha: kAryam Aryau_arjana.pUrvakam |
अनयच्. छर्वरीम् एकस् तया एव ध्यान.लीलया ॥५।११।३॥
anayat_zarvarIm eka:_tayA eva dhyAna.lIlayA ||5|11|3||
.
sampAdya tad aha: kAryam .
having accomplished the duty of the day =
Aryau arjanapUrvakam .
with religious oblations =
anayat zarvarIm .
he came at nightfall =
ekas tayA eva dhyAnalIlayA .
alone in the play of meditation
.
sampAdya.2be.done/completed tat.it/he/that ahas kArya.duty/effect/purpose.m aarya.u arjana.puurvaka.m anayat zarvari.im ekas tayaa eva.indeed\only/very to dhyAna.meditation/thot.liilaa.ayA
.
aha:
Aryau arjanapUrvakam anayat zarvarIm ekas tayA
lIlayA
.
*m.3 After finishing all daily duties and worshipping wise people, one night in autumn he was engaged in meditation during the night.
*vlm.3. Having discharged his duties of the day and honoured the gods and the priests, he passed the night absorbed in his meditations.
.sv.3 He performed the day's tasks, including the adoration of the holy ones; and at the conclusion of the day he retired to his own seclusion to spend the night in deep meditation, which was easy and natural to him.
*jd.3 . sampAdya tad aha: kAryam . having accomplished the duty of the day = Aryau arjanapUrvakam . with religious oblations = anayat zarvarIm . he came at nightfall = ekas tayA eva dhyAnalIlayA . alone in the play of meditation …
मनः समरसम् कृत्वा संशान्त=विषय.भ्रमम् ।
mana: samarasam kRtvA saMzAnta=viSaya.bhramam |
शर्वर्याम् क्षीयमाणायाम् इत्थम् चित्तम् अबोधयत् ॥५।११।४॥
zarvaryAm kSIyamANAyAm ittham cittam abodhayat ||5|11|4||
.
mana: samarasam kRtvA .
having made Mind sameFlavor / equanimous =
saMzAnta=viSaya.bhramam .
subdued.sensorydelusion =
zarvaryAm kSIyamANAyAm .
in the dying starlit night =
ittham cittam abodhayat .
thus the chitta Affection imagined
.
manas.Mind samarasa.m kRtvaa saMzaanta.viSaya.bhrama.m zarvari.Am kSIyamANa.ayAm ittham.thus/in.this.manner citta.affected/conceptive.mind.m abodhayat.realized/imagined
.
samarasa.m kRtvA saMzAnta=viSaya.bhramam zarvaryAm kSIyamANAyAm
.
*m.4 Getting the mind to a state of equilibrium, pacifying all orientations towards sensual objects, he exhorted his mind to awareness during the dying moments of night.
*vlm.4. His mind being set at ease, and his roving thoughts repressed from their objects, he thus communed with his mind at the dead of night, and said:
.sv.4 His mind had naturally turned away from all confusion and delusion, and had become firmly established in equanimity: and when he rose in the morning,
*jd.4 . mana: samarasam kRtvA . having made Mind sameFlavor / equanimous = saMzAnta=viSaya.bhramam . subdued.sensorydelusion = zarvaryAm kSIyamANAyAm . in the dying starlit night = ittham cittam abodhayat . thus the chitta Affection imagined.
चित्त चञ्चल संसार आत्मनो न सुखाय ते ।
citta caJcala saMsAra* Atmana:_na sukhAya te |
शमम् एहि शमाच्.छान्तम् सुखम् सारम् अवाप्यते ॥५।११।५॥
zamam ehi zamAt zAntam sukham sAram avApyate ||5|11|5||
.
citta .
O
you affective.mind = caJcala saMsArai .
you trembling saMsAra = Atmana: na sukhAya te .
for mySelf there is no pleasure in you = zamam ehi .
go to calm = zamAt zAntam .
from calm to peace =
sukham sAram avApyate .
the happy essence is achieved.
*m.5 O mind (of sensuous thinking), there is no joy for me in this unstable, shaky mutable world. Peace and joy can be gained only from the divine quiet.
*vlm.5. O my mind that art roving all about with the revolving world, know that such restlessness of thine, is not agreeable to peace of the soul; therefore rest thou in quiet from thy wanderings abroad.
.sv.5 KING JANAKA thus reflected in his own mind: O unsteady mind! This worldly life is not conducive to your true happiness. Hence, reach the state of equanimity. It is in such equanimity that you will experience peace, bliss and the truth.
*jd.5 citta . O you affective.mind = caJcala saMsArai . you trembling saMsAra = Atmana: na sukhAya te . for mySelf there is no pleasure in you = zamam ehi . go to calm = zamAt zAntam . from calm to peace = sukham sAram avApyate . the happy essence is achieved.
यथा.यथा विकल्प.ओघान् संकल्पयसि हेलया ।
yathA.yathA vikalpa.oghAn saMkalpayasi helayA |
तथा.तथा_एति स्फारत्वम् संसारः_तव चिन्तया ॥५।११।६॥
tathA.tathA_eti sphAratvam saMsAra:_tava cintayA ||5|11|6||
.
yathA.yathA . as.ever =
vikalpa.oghAn . them floods of thought =
saMkalpayasi helayA . you conceive in play =
tathA.tathA . thusever =
eti . goes =
sphAratvam . to expansion =
saMsAras tava . your saMsAra =
cintayA
.
*m.6 As the modificatory resolutions and determines take birth in you, accordingly this worldsense spreads wide in you.
*vlm.6. It is your business to imagine many things at thy pleasure, and as thou thinkest thou hast a world of thoughts present before thee every moment. (For all things are but creations of the imaginative mind).
.sv.6 Whenever you create perverse thinking in yourself, out of your wantonness, it is then that this worldillusion begins to expand and spread out.
#cintA . = *smRti, AdhyAnam . recollection, consideration ••
शत.शाखत्वम् आयाति सेकेन विटपी यथा ।
zata.zAkhatvam AyAti sekena viTapI yathA |
अनन्त.आधित्वम् आयासि शठ.भोग.इच्छया तथा ॥५।११।७॥
ananta.Adhitvam AyAsi zaTha.bhoga.icchayA tathA ||5|11|7||
.
शत.शाखत्वम् zata.zAkhatvam
to a hundred branches =
आयाति सेकेन विटपी यथा AyAti sekena viTapI yathA .
as there comes by watering a sprout अनन्त.आधित्वम् आयासि ananta.Adhitvam AyAsi
so you come to endless afflictions शठ.भोग.इच्छया तथा zaTha.bhoga.icchayA tathA
by desire for false pleasures likewise.
.
zata.hundred.zaakha.tva.-ity(function).m aayaati seka.ina viTapi.i yathA.as/how | ananta.boundless/endless.aadhi.tva.-ity(function).m aayaasi zaTha.bhoga.iccha.ayA tathA.thus/thatwise
.
zAkhatvam AyAti
sekena viTapi
ananta.Adhi
AyAsi
zaTha.bhoga.iccha
.
*m.7 A forest increases thousand fold during rainy season (due to vast availability of water.) In the same way you shall be subject to untold miseries and diseases due to desires for pleasures.
*vlm.7. Thou shootest forth in innumerable woes by the desire of endless enjoyments, as a tree shoots out into a hundred branches, by its being watered at the roots.
.sv.7 It is when you entertain desire for pleasure that this worldillusion sprouts countless branches.
#zaTh to hurt • to CHeaT •..zaTha .adj.. false, fraudulent • #zaTha .m.. a cheat, rogue (esp. a false husband or lover, who pretends affection for one female while his heart is fixed on another • one of the four classes into which husbands are divided) • a, fool, blockhead.
*jd.7 . शत.शाखत्वम् zata.zAkhatvam to a hundred branches = आयाति सेकेन विटपी यथा AyAti sekena viTapI yathA . as there comes by watering a sprout अनन्त.आधित्वम् आयासि ananta.Adhitvam AyAsi so you come to endless afflictions शठ.भोग.इच्छया तथा zaTha.bhoga.icchayA tathA by desire for false pleasures likewise.
चिन्ता.जाल.विलास.उत्थाः जन्म=संसार.सृष्टयः ।
cintA.jAla.vilAsa.utthA: janma=saMsAra.sRSTaya: |
तस्मात् त्यक्त्वा विचित्रम् त्वम् चिन्ताम् उपशमम् व्रज ॥५।११।८॥
tasmAt tyaktvA vicitram tvam cintAm upazamam vraja ||5|11|8||
.
cintA.jAla.vilAsa=utthA: .
cintA.Care.net.vilAsa=utthA
janma=saMsAra.sRSTaya: .
birth=saMsAra.creations =
tasmAt_tyaktvA vicitram tvam cintAm upazamam vraja
.
cintA.jAla.vilAsa=utthA: .
janma=saMsAra.sRSTaya: .
tasmAt_tyaktvA vicitram tvam cintAm upazamam vraja
.
*m.8 The dalliance and sport of thoughts is responsible for all infinite creations. And so discard all thinking and move towards quieting all thinking.
*vlm.8. Now as our births and lives and worldly affairs, are all productions of our wistful thoughts, I pray thee therefore, O my mind! to rest in quiet by abandonment of thy earthly desires.
.sv.8 It is thought that gives rise to this network of worldappearance.
संसार.सृष्टितराम् इमाम् तुलय सुन्दर ।
saMsAra.sRSTitarAm imAm tulaya sundara |
अस्याम् चेत्_सारम् आप्नोषि तत्_एताम् एव संश्रय ॥५।११।९॥
asyAm cet_sAram ApnoSi tat_etAm eva saMzraya ||5|11|9||
.
saMsAra.sRSTi.tarAm imAm . thism samsAra.creation.crossing =
tulaya . weigh =
sundara . o beautiful =
asyAm cet sAram ApnoSi . if you get this Essence =
tad etAm eva saMzraya . that this only rely.on.
*m.9 O mind, put this unstable world and peace in balance. Whatever looks charming to you, take refuge in it.
*vlm.9. O my friendly mind! weigh well this transient world in thy thoughts, and depend upon it, shouldst thou find aught of substantiality in it.
आस्थाम् यस्मात्_परित्यज्य दृश्य.दर्शन=लालसात् ।
AsthAm yasmAt_parityajya dRzya.darzana=lAlasAt |
मा_एतत्_गृहाण मा मुञ्च स्व.इच्छया विहर_इच्छया ॥५।११।१०॥
mA_etat_gRhANa mA muJca sva.icchayA vihara_icchayA ||5|11|10||
.
AsthAm yasmAt parityajya . a base hence having abandoned
dRzya.darzana=lAlasAt .
thru
longing.for
sights and scenes
perceived presences
mA etat gRhANa . do not grasp for this = mA muJca . do not let it go =
sva.icchayA . by your own desire/wish for it =
vihara icchayA . remove w the wish.
#las #lAlasa: #lAlasA ardent desire, longing.
*m.10 Give up all inclinations towards indulgence in the visible scenes (world) and move about in all freedom.
*vlm.10. Forsake thy fond reliance on these visiblephenomena; leave these things, and rove about at thy free will without caring for any thing.
इदम् दृश्यम् असत्_सत्_वा_अपि_उदेतु_अस्तम् उपैतु वा ।
idam dRzyam a.sat_sat_vA_api_udetu_astam upaitu vA |
साधो विषमताम् गच्छ मा_एतदीयैः_गुण.अगुणैः ॥५।११।११॥
sAdho viSamatAm gaccha mA_etadIyai:_guNa.aguNai: ||5|11|11||
.
idam dRzyam .
this perceived world = a.sat sat vA_api . whether real or unreal = udetu_astam upaitu vA . let it rise or set = o sAdhu = viSamatAm gaccha mA . do not go to distress/confusion = etadIyair guNa.a.guNai: . because of such qualities or their lack.
this perceived world
whether real or unreal
let it rise or set = o sAdhu
= viSamatAm gaccha mA . do not go to distress/confusion = etadIyair guNa.a.guNai: . because of such qualities or their lack.
*m.11 O gentle mind, all phenomena, whether real or unreal, move towards vexatious pain and misery depending on their qualities.
*vlm.11. Whether this unreal scene, may appear to or disappear from thy sight, thou shouldst not suffer thyself to be affected by it in either case.
.AS: Let this visible world (dRzya) arise or dissolve; do not let yourself be distressed over its good or bad qualities, O Good One (sAdho)! Actually, sAdhu, here is the "mind" that is being addressed.
*jd.11 . idam dRzyam . this perceived world = a.sat sat vA_api . whether real or unreal = udetu_astam upaitu vA . let it rise or set = o sAdhu = viSamatAm gaccha mA . do not go to distress/confusion = etadIyair guNa.a.guNai: . because of such qualities or their lack.
मनाक्_अपि न सम्बन्धः_तव दृश्येन वस्तुना ।
manAk_api na sambandha:_tava dRzyena vastunA |
अविद्यामान.रूपेण सम्बन्धः कः_अयम् ईदृशः ॥५।११।१२॥
avidyAmAna.rUpeNa sambandha: ka:_ayam IdRza: ||5|11|12||
.
not a bit संबन्धः तव sambandha: tava
is your connexion
are you connected दृश्येन वस्तुना dRzyena vastunA
with perception of substantiality with the world you see अविद्यामान.रूपेण a.vidyAmAna.rUpeNa
with being.unknown.form
with nonexistent form, संबन्धः को_अयम् ईदृशःओ sambandha: ko_ayam IdRzaHo what sort of connexion is this?
.
manAk_api na sambandha:
tava dRzyena vastunA |
avidyAmAna.rUpeNa
sambandha: ka:_ayam IdRza:
.
manAk_api na sambandha:
tava dRzyena vastunA |
avidyAmAna.rUpeNa
sambandha: ka:_ayam IdRza:
.
*m.12 O mind, there is no relationship with phenomenon to you. (In fact) how can there be a relationship with something that is nonexistent?
*vlm.12. Thou canst have no concern with the visible objects (phenomenal world); for what concern can one have with any earthly thing which is inexistent of itself as an unsubstantial shadow?
*jd.12 . मनाग्_अपि न manAg_api na Not a bit संबन्धः तव sambandha: tava is your connexion are you connected दृश्येन वस्तुना dRzyena vastunA with perception of substantiality with the world you see अविद्यामान.रूपेण a.vidyAmAna.rUpeNa with being.unknown.form With inexistent form, संबन्धः को_अयम् ईदृशःओ sambandha: ko_ayam IdRzaHo what sort of connexion is this?
असत्त्वम् एतत्_च न सत्_द्वयोः_एव_असतोः सतोः ।
a.sattvam etat_ca na sat_dvayo:_eva_asato: sato: |
सम्बन्ध* इति चित्रा_इयम् अपूर्वा_एव_अक्षर.आवली ॥५।११।१३॥
sambandha* iti citrA_iyam apUrvA_eva_akSara.AvalI ||5|11|13||
.
a.sattvam etat ca . and this unreality =
na sat dvayor eva a.sato: sato: . not being (of the two) unreal real .
sambandha iti . in such connexion =
citrA iyam a.pUrvA eva . this amazing unparalleled =
akSara.AvalI . changeless scene.
*m.13 You are in fact non existent. Suprisingly you are considered both existing and non existing. Strange are words (which try to describe somethings)
*vlm.13. The world is an unreality like thyself, hence there can be no true relation between two unrealities. It is but a logomachy to maintain the relation of two negatives to one another.
*VA . you (mind) is non.existend and this (world) does not exist. Both are non.existent existences. Such relation is amazing and unprecedented.
*AS: The relation between these two unreal ones (asato: sato: sambandhaH) is an amazing narrative.
असत्_एतत्_तु सत्_चेत्_त्वम् तथा_अपि किल सुन्दर ।
asat_etat_tu sat_cet_tvam tathA_api kila sundara |
सङ्गः सत्.असतोः कीदृक्_वद त्वम् मर्त्य.जीवयोः ॥५।११।१४॥
saGga: sat.asato: kIdRk_vada tvam martya.jIvayo: ||5|11|14||
.
asat etat tu .
but this is unreal = sat cet .
if real = tvam tathA api kila .
thus
even a beautiful person like you
saGga: sad.asato: .
the connexion of real & unreal = kIdRk .
what = vada tvam .
tell me = martya.jIvayo: .
of mortal and living.
*m.14 Even if you are both real and unreal, how can there be association between the two (opposites)? How can you be both living and dead?
*vlm.14. Granting, thou art a reality and the world is unreal, still there can be no agreement between you, as there is none between the living and the dead, and between the positive and negative ideas.
.AB. ... martya.jIvayo: sadA mRta.jIvato: ... ||5|11|
*jd.14 . asat etat tu . but this is unreal = sat cet . if real = tvam tathA api kila . thus even you alas = sundara . beautiful one = saGga: sad.asato: . the connexion of real & unreal = kIdRk . what = vada tvam . tell me = martya.jIvayo: . of mortal and living.
चित्तत्वम् अथ दृश्यम् च द्वे एव यदि सन्मये ।
cittatvam atha dRzyam ca dve eva yadi sanmaye |
सदास्थिते तत्.प्रसरः कुतः_हर्ष.विष.आदयोः ॥५।११।१५॥
sadAsthite tat.prasara: kuta:_harSa.viSa.Adayo: ||5|11|15||
.
cittatvam atha .
then Affectivity = and its percept . dRzyam ca =
if they are two as forms of being . dve eva yadi san.maye = sadAsthite .
ever established = tat.prasara: .
the spread of that =
where do they come from
pleasure and depression
?
cittatvam atha .
then Affectivity . and its percept . dRzyam ca . if they are two as forms of being . dve eva yadi san.maye .
sadAsthite . ever established = tat.prasara: . the spread of that = kutas . whence are = harSa.viSa.Adayo: . pleasure and depression?
#tat.prasara
#harSaviSa
*m.15 O mind, if you and phenomenon are real and existing always together, where is the question of joy and grief?
*vlm.15. Should the mind and the world be both of them realities and coexistent for ever, then there can be no reason for the joy or sorrow of the one at the gain or loss of the other.
*jd.15 . cittatvam atha . then Affectivity = and its percept . dRzyam ca = if they are two as forms of being . dve eva yadi san.maye = sadAsthite . ever established = tat.prasara: . the spread of that = kutas . whence are = harSa.viSa.Adayo: . pleasure and depression?
तस्मात्_महा.आधिम् मुञ्च त्वम् मूकम् उल्लासम् आहर ।
tasmAt_mahA.Adhim muJca tvam mUkam ullAsam Ahara |
संक्षुब्ध.अम्बुधिम् आविष्टाम् त्यज_अभव्याम् इमाम् स्थितिम्॥१६॥
saMkSubdha.ambudhim AviSTAm tyaja_a.bhavyAm imAm sthitim||16||
.
tasmAn .
thus .
mahA.Adhim muJca tvam . you should let loose this great affliction = mUkam ullAsam Ahara . enjoy the pleasure of silence = saMkSubdhAmbudhim AviSTAm . having entered this ocean of trouble = tyaja abhavyAm imAm sthitim . forsake this improper state.
let.go this great affliction
:
enjoy the pleasure of silence
once in it
get out of it
this ocean of trouble where no good comes to be
.
*m.16 O mind, you are drowned in a turbulent sea and are leaving aside the great sea of peace. Be liberated from this state.
*vlm.16. Now therefore avoid the great malady of worldliness, and enjoy the silent joy in thyself, like one sitting in the undisturbed depth of the Ocean, with the rolling tide and waves above his head.
*jd.16 . tasmAn . thus = mahA.Adhim muJca tvam . you should let loose this great affliction = mUkam ullAsam Ahara . enjoy the pleasure of silence = saMkSubdhAmbudhim AviSTAm . having entered this ocean of trouble = tyaja abhavyAm imAm sthitim . forsake this improper state.
कन्दुक.आलात.वत्_व्यर्थम् आत्मना_एव परिज्वलन् ।
kanduka.AlAta.vat_vyartham AtmanA_eva parijvalan |
मा मोहम् अलम् आसाद्य मन्दताम् गच्छ सन्.मते ॥५।११।१७॥
mA moham alam AsAdya mandatAm gaccha san.mate ||5|11|17||
.
kanduka.AlAta.vat .
like a burning ball = vyartham . vainly = AtmanA eva parijvalan . all by itself spreading its heat = mA moham alam AsAdya . enuf of this delusion = mandatAm gaccha san.mate . go slow, good thought!
youre like a burning ball
uselessly
all by itself spreading its heat
:
enuf of this delusion
go
slow
good thought
!
#kandukAlAta
#parijvalan
#moham
#mandatA
#sanmate
#alAta = #AlAta firebrand.
.VA . one who pulls the ball (is it red hot iron ball from fire?) gets himself burned only. No more delusions; o good mind go to tranquility.
.AS: Don't be like the ball shaped firebrand burning yourself up; don't acquire the impurities of confusion and become dumb, O good mind!
*AS. The commentary explains the word kanduka.AlAta correctly. It is a ball shaped firebrand which sits on the ground and shoots showers of (pretty) fire and burns itself up during the process.
*m.17 Do not burn yourself away like a torch. Do not indulge in infatuation and delusion. You will become dull.
*vlm.17. Do not consume like a puppet in pyrotechnics with the fiery remorse of worldliness, nor be burnt down to the darkness of despair in this gloomy scene of the world.
#skand . #kanduka .m.. a boiler, saucepan kAtyzr.Comm • a ball for playing with mbh.&c.
*jd.17 . kanduka.AlAta.vat . like a burning ball = vyartham . vainly = AtmanA eva parijvalan . all by itself spreading its heat = mA moham alam AsAdya . enuf of this delusion = mandatAm gaccha san.mate . go slow, good thought!
न तत्_इह_अस्ति समुन्नतम् उत्तमम्
na tat_iha_asti samunnatam uttamam
व्रजसि येन पराम् परिपूर्णताम् ।
vrajasi yena parAm paripUrNatAm |
तद् अवलम्ब्य बलाद् अति.धीरताम्
tat_avalambya balAt_ati.dhIratAm
जहिहि चञ्चलताम् शठ रे मनः ॥५।११।१८॥
jahihi caJcalatAm zaTha re mana: ||5|11|18||
.
na tad iha asti .
not that here is = sam.unnatam uttamam . sublime, supreme = vrajasi yena . by which you travel = parAm paripUrNatAm . to the perfectly overwhelming Fullness = tad avalambya . depend on That = balAd ati.dhIratAm . the strength of its super.stability = jahihi caJcalatAm . put an end to your shiftiness = zaTha re . you wicked thing = manas . you Mind!
not that is here the sublime, supreme way by which you travel
to the perfectly overwhelming Fullness
:
depend on That thru the strength of its super.stability
.
put an end to your shiftiness
you wicked thing
you Mind
!
*m.18 There is nothing here which is lofty and perfect. Move towards that high state with courage and determination, discarding all shakiness and stupidity.
*vlm.18. O wicked mind! there is nothing here so good and great, whereby thou mayest attain thy high perfection, except by the forsaking of all frivolities and dependance on thy entire resignation to the unchangeable One.
Øtt.#part. . #re ind. adj. vocative particle (generally used contemptuously or to express disrespect; often doubled) _KSS. &c. •• jahihi caJcalatAm zaTha re mana: | y5011.018.
*jd.18 . na tad iha asti . not that here is = sam.unnatam uttamam . sublime, supreme = vrajasi yena . by which you travel = parAm paripUrNatAm . to the perfectly overwhelming Fullness = tad avalambya . depend on That = balAd ati.dhIratAm . the strength of its super.stability = jahihi caJcalatAm . put an end to your shiftiness = zaTha re . you wicked thing = manas . you Mind!
.
oॐm
.
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fm5012 2.fb14.15 IN PRAISE OF WISDOM .z40
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM5011 CHITTA, THE AFFECTIVE MIND 2.FB13 .z18
FM.5.1-FM.5.24
https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0
oॐm
FM.5.11
CHITTA
THE MIND CONCEIVED
VASISHTHA THE PLENTIFUL declared–
इति संचिन्त्य जनको यथाप्राप्तम् क्रियाम् असौ ।
iti saMcintya janaka:_yathAprApta.m kriyAm asau |
असक्तः कर्तुम् उत्तस्थौ दीनम् दिन.पतिर् यथा ॥५।११।१॥
a.sakta: kartum uttasthau dIna.m dina.pati:_yathA ||5|11|1||
.
such were the thoughts of King Janaka.the.Populous:
whatever action happened
he rose and made (while.un.attached.to) it
as Father Sun makes Baby Day
.
iti saMcintya janaka: इति संचिन्त्य so considering जनकः janaka.Populous yathAprApta.m यथाप्राप्तम् as.got क्रियाम् असौ kriyAm thm action asau this/he असक्तः unattached कर्तुम् उत्तस्थौ arose to do it दीनम् दिन.पतिर् यथा as father Sun makes the day.
.
iti saMcintya janaka:_yathaaprApta.m kriyaa.m asau.this.yonder m./f. | a.non.sakta.connected.with/intent.upon/attached.to/occupied.with: kartum uttasthau.arose/appeared/stood dinapati.DayLord/sun.m dinapati.DayLord/sun: yathA.as/how
.
iti saMcintya janaka:_yathAprApta.m kriyA
kartum
.
O* #tt.yathA. #yathAprApta.kriyA as.it.happens work, #janaka's yoga, his practice being to work with detachment, as the sun creates the day, <a.sakta: kartum uttasthau dIna.m dina.pati:_yathA> FM5.11.1.
#sthA to stand #utthA (ut>sthA) up, to rise #uttasthau arose.
*m.1 Thinking thus king Janaka was doing whatever came to him in a dispassionate manner like Sun who goes though his daily duties.
*vlm.1 VASISHTHA related:Having thought so, Janaka rose up for performance of his daily rites as usual, and without the sense of his agency in them. He did his duty in the same manner as the sun rises every day to give the morn, without his consciousness of it.
*sv.1 Reflecting thus, king Janaka rose from his seat as the sun rises in the horizon and began to engage hiMself in the royal duties, without any attachment to them.
*jd.1 iti saMcintya janaka: इति संचिन्त्य so considering जनकः janaka.Populous yathAprApta.m यथाप्राप्तम् as.got क्रियाम् असौ kriyAm thm action asau this/he असक्तः unattached कर्तुम् उत्तस्थौ arose to do it दीनम् दिन.पतिर् यथा as father Sun makes the day.
इष्ट.अनिष्टाः परित्यज्य चेतसा वासनाः स्वयम् ।
iSTa.aniSTa.a: parityajya cetasA vAsanA: svayam |
यथाप्राप्तम् चकार_असौ जाग्रत्य् एव सुषुप्तवत् ॥५।११।२॥
yathAprApta.m cakAra_asau jAgrati_eva suSuptavat ||5|11|2||
.
wished or unwished, having forsaken the Vâsanâ.trait
thru Affective Awareness
as it happens
spintaneously
he did his work
in waking as.if in sleep
.
iSTa.aniSTa.a: parityajya by/with the cetas.affected.intelligence.A vAsanA.Vâsanâ.Trace\Conditioning: svayam.oneself/Urself | yathAprApta.m cakAra asau.this.one jAgrat.i eva.very/only suSupta.vat.like
.
iSTa
aniSTa
yathAprApta
cakAra
jAgrat
.
*vlm.2. He discharged his duties as they presented themselves to him, without any concern or expectation of their rewards. He did them awaking as if it were in his sleep. Gloss:He did his acts by rote, but wot not what he did in his insensibility of them; and such acts of insensibility are free from culpability or retribution.
*sv.2 Having abandoned all concepts of the desirable and the undesirable, freed from all psychological conditioning and intention, he engaged hiMself in spontaneous and appropriate action — as if in deep sleep, though wide awake.
*m.2 He was like one who was asleep to what was awake (and living), performing works that occured to him with a mind that is bereft of vasanas and devoid of any likes and dislikes.
*jd.2 iSTa.aniSTa.a: parityajya wished or unwished, forsake it = cetasA thru affective awareness = vAsanA: svayam the vAsanA itself = yathAprApta.m as.got = cakAra_asau he made/did = jAgrati eva suSupta.vat in waking but sleep.like.
सम्पाद्य तद् अहः कार्यम् आर्याव् अर्जन.पूर्वकम् ।
sampAdya tat_aha: kArya.m Aryau_arjana.pUrvaka.m |
अनयच्. छर्वरीम् एकस् तया एव ध्यान.लीलया ॥५।११।३॥
anayat_zarvarIm eka:_tayA eva dhyAna.lIlayA ||5|11|3||
.
sampAdya tad aha: kArya.m
having accomplished the duty of the day =
Aryau arjanapUrvakam
with religious oblations =
anayat zarvarIm
he came at nightfall =
ekas tayA eva dhyAnalIlayA
alone in the play of meditation
.
sampAdya.2be.done/completed tat.it/he/that ahas kArya.duty/effect/purpose.m aarya.u arjana.puurvaka.m anayat zarvari.im ekas tayaa eva.indeed\only/very to dhyAna.meditation/thot.liilaa.ayA
.
aha:
Aryau arjanapUrvakam anayat zarvarIm ekas tayA
lIlayA
.
*m.3 After finishing all daily duties and worshipping wise people, one night in autumn he was engaged in meditation during the night.
*vlm.3. Having discharged his duties of the day and honoured the gods and the priests, he passed the night absorbed in his meditations.
*sv.3 He performed the day's tasks, including the adoration of the holy ones; and at the conclusion of the day he retired to his own seclusion to spend the night in deep meditation, which was easy and natural to him.
*jd.3 sampAdya tad aha: kArya.m having accomplished the duty of the day = Aryau arjanapUrvakam with religious oblations = anayat zarvarIm he came at nightfall = ekas tayA eva dhyAnalIlayA alone in the play of meditation …
मनः समरसम् कृत्वा संशान्त=विषय.भ्रमम् ।
mana: samarasam kRtvA saMzAnta=viSaya.bhramam |
शर्वर्याम् क्षीयमाणायाम् इत्थम् चित्तम् अबोधयत् ॥५।११।४॥
zarvaryAm kSIyamANAyAm ittham cittam abodhayat ||5|11|4||
.
mana: samarasam kRtvA
having made Mind sameFlavor / equanimous =
saMzAnta=viSaya.bhramam
subdued.sensorydelusion =
zarvaryAm kSIyamANAyAm
in the dying starlit night =
ittham cittam abodhayat
thus the chitta Affection imagined
.
manas.Mind samarasa.m kRtvaa saMzaanta.viSaya.bhrama.m zarvari.Am kSIyamANa.ayAm ittham.thus/in.this.manner citta.affected/conceptive.mind.m abodhayat.realized/imagined
.
samarasa.m kRtvA saMzAnta=viSaya.bhramam zarvaryAm kSIyamANAyAm
.
*m.4 Getting the mind to a state of equilibrium, pacifying all orientations towards sensual objects, he exhorted his mind to awareness during the dying moments of night.
*vlm.4. His mind being set at ease, and his roving thoughts repressed from their objects, he thus communed with his mind at the dead of night, and said:
*sv.4 His mind had naturally turned away from all confusion and delusion, and had become firmly established in equanimity: and when he rose in the morning,
*jd.4 mana: samarasam kRtvA having made Mind sameFlavor / equanimous = saMzAnta=viSaya.bhramam subdued.sensorydelusion = zarvaryAm kSIyamANAyAm in the dying starlit night = ittham cittam abodhayat thus the chitta Affection imagined.
चित्त चञ्चल संसार आत्मनो न सुखाय ते ।
citta caJcala saMsAra* Atmana:_na sukha.aya te |
शमम् एहि शमाच्.छान्तम् सुखम् सारम् अवाप्यते ॥५।११।५॥
zamam ehi zamAt zAntam sukha.m sAra.m avApyate ||5|11|5||
.
citta
O
you affective.mind = caJcala saMsArai
you trembling saMsAra = Atmana: na sukha.aya te
for mySelf there is no pleasure in you = zamam ehi
go to calm = zamAt zAntam
from calm to peace =
sukha.m sAra.m avApyate
the happy essence is achieved.
*m.5 O mind (of sensuous thinking), there is no joy for me in this unstable, shaky mutable world. Peace and joy can be gained only from the divine quiet.
*vlm.5. O my mind that art roving all about with the revolving world, know that such restlessness of thine, is not agreeable to peace of the soul; therefore rest thou in quiet from thy wanderings abroad.
*sv.5 KING JANAKA thus reflected in his own mind: O unsteady mind! This worldly life is not conducive to your true happiness. Hence, reach the state of equanimity. It is in such equanimity that you will experience peace, bliss and the truth.
*jd.5 citta O you affective.mind = caJcala saMsArai you trembling saMsAra = Atmana: na sukha.aya te for mySelf there is no pleasure in you = zamam ehi go to calm = zamAt zAntam from calm to peace = sukha.m sAra.m avApyate the happy essence is achieved.
यथा.यथा विकल्प.ओघान् संकल्पयसि हेलया ।
yathA.yathA vikalpa.oghAn saMkalpayasi helayA |
तथा.तथा_एति स्फारत्वम् संसारः_तव चिन्तया ॥५।११।६॥
tathA.tathA_eti sphAratvam saMsAra:_tava cintayA ||5|11|6||
.
yathA.yathA as.ever =
vikalpa.oghAn them floods of thought =
saMkalpayasi helayA you conceive in play =
tathA.tathA thusever =
eti goes =
sphAratvam to expansion =
saMsAras tava your saMsAra =
cintayA
.
*m.6 As the modificatory resolutions and determines take birth in you, accordingly this worldsense spreads wide in you.
*vlm.6. It is your business to imagine many things at thy pleasure, and as thou thinkest thou hast a world of thoughts present before thee every moment. (For all things are but creations of the imaginative mind).
*sv.6 Whenever you create perverse thinking in yourself, out of your wantonness, it is then that this worldillusion begins to expand and spread out.
#cintA = *smRti, AdhyAna.m recollection, consideration ••
शत.शाखत्वम् आयाति सेकेन विटपी यथा ।
zata.zAkhatvam AyAti sekena viTapI yathA |
अनन्त.आधित्वम् आयासि शठ.भोग.इच्छया तथा ॥५।११।७॥
ananta.Adhitvam AyAsi zaTha.bhoga.icchayA tathA ||5|11|7||
.
शत.शाखत्वम् zata.zAkhatvam
to a hundred branches =
आयाति सेकेन विटपी यथा AyAti sekena viTapI yathA
as there comes by watering a sprout अनन्त.आधित्वम् आयासि ananta.Adhitvam AyAsi
so you come to endless afflictions शठ.भोग.इच्छया तथा zaTha.bhoga.icchayA tathA
by desire for false pleasures likewise.
.
zata.hundred.zaakha.tva.-ity(function).m aayaati seka.ina viTapi.i yathA.as/how | ananta.boundless/endless.aadhi.tva.-ity(function).m aayaasi zaTha.bhoga.iccha.ayA tathA.thus/thatwise
.
zAkhatvam AyAti
sekena viTapi
ananta.Adhi
AyAsi
zaTha.bhoga.iccha
.
*m.7 A forest increases thousand fold during rainy season (due to vast availability of water.) In the same way you shall be subject to untold miseries and diseases due to desires for pleasures.
*vlm.7. Thou shootest forth in innumerable woes by the desire of endless enjoyments, as a tree shoots out into a hundred branches, by its being watered at the roots.
*sv.7 It is when you entertain desire for pleasure that this worldillusion sprouts countless branches.
#zaTh to hurt • to CHeaT •..zaTha .adj.. false, fraudulent • #zaTha *m.. a cheat, rogue (esp. a false husband or lover, who pretends affection for one female while his heart is fixed on another • one of the four classes into which husbands are divided) • a, fool, blockhead.
*jd.7 शत.शाखत्वम् zata.zAkhatvam to a hundred branches = आयाति सेकेन विटपी यथा AyAti sekena viTapI yathA as there comes by watering a sprout अनन्त.आधित्वम् आयासि ananta.Adhitvam AyAsi so you come to endless afflictions शठ.भोग.इच्छया तथा zaTha.bhoga.icchayA tathA by desire for false pleasures likewise.
चिन्ता.जाल.विलास.उत्थाः जन्म=संसार.सृष्टयः ।
cintA.jAla.vilAsa.utthA: janma=saMsAra.sRSTaya: |
तस्मात् त्यक्त्वा विचित्रम् त्वम् चिन्ताम् उपशमम् व्रज ॥५।११।८॥
tasmAt tyaktvA vicitram tvam cintAm upazamam vraja ||5|11|8||
.
cintA.jAla.vilAsa=utthA:
cintA.Care.net.vilAsa=utthA
janma=saMsAra.sRSTaya:
birth=saMsAra.creations =
tasmAt_tyaktvA vicitram tvam cintAm upazamam vraja
.
cintA.jAla.vilAsa=utthA:
janma=saMsAra.sRSTaya:
tasmAt_tyaktvA vicitram tvam cintAm upazamam vraja
.
*m.8 The dalliance and sport of thoughts is responsible for all infinite creations. And so discard all thinking and move towards quieting all thinking.
*vlm.8. Now as our births and lives and worldly affairs, are all productions of our wistful thoughts, I pray thee therefore, O my mind! to rest in quiet by abandonment of thy earthly desires.
*sv.8 It is thought that gives rise to this network of worldappearance.
संसार.सृष्टितराम् इमाम् तुलय सुन्दर ।
saMsAra.sRSTitarAm imAm tulaya sundara |
अस्याम् चेत् सारम् आप्नोषि तद् एताम् एव संश्रय ॥५।११।९॥
asyAm cet_sAra.m ApnoSi tat_etAm eva saMzraya ||5|11|9||
.
saMsAra.sRSTi.tarAm imAm thism saMsAra.creation.crossing =
tulaya weigh =
sundara o beautiful =
asyAm cet sAra.m ApnoSi if you get this Essence =
tad etAm eva saMzraya that this only rely.on.
*m.9 O mind, put this unstable world and peace in balance. Whatever looks charming to you, take refuge in it.
*vlm.9. O my friendly mind! weigh well this transient world in thy thoughts, and depend upon it, shouldst thou find aught of substantiality in it.
आस्थाम् यस्मात् परित्यज्य दृश्य.दर्शन=लालसात् ।
AsthAm yasmAt_parityajya dRzya.darzana=lAlasAt |
मा_एतत्_गृहाण मा मुञ्च स्व.इच्छया विहर_इच्छया ॥५।११।१०॥
mA_etat_gRhANa mA muJca sva.icchayA vihara_icchayA ||5|11|10||
.
AsthAm yasmAt parityajya a base hence having abandoned
dRzya.darzana=lAlasAt
thru
longing.for
sights and scenes
perceived presences
mA etat gRhANa do not grasp for this = mA muJca do not let it go =
sva.icchayA by your own desire/wish for it =
vihara icchayA remove w the wish.
#las #lAlasa: #lAlasA ardent desire, longing.
*m.10 Give up all inclinations towards indulgence in the visible scenes (world) and move about in all freedom.
*vlm.10. Forsake thy fond reliance on these visiblephenomena; leave these things, and rove about at thy free will without caring for any thing.
इदम् दृश्यम् असत् सद् वा_अपि_उदेतु_अस्तम् उपैतु वा ।
idam dRzyam a.sat_sat_vA_api_udetu_astam upaitu vA |
साधो विषमताम् गच्छ मा_एतदीयैर् गुण.अगुणैः ॥५।११।११॥
sAdho viSamatAm gaccha mA_etadIyai:_guNa.aguNai: ||5|11|11||
.
idam dRzyam
this perceived world = a.sat sat vA_api whether real or unreal = udetu_astam upaitu vA let it rise or set = o sAdhu = viSamatAm gaccha mA do not go to distress/confusion = etadIyair guNa.a.guNai: because of such qualities or their lack.
this perceived world
whether real or unreal
let it rise or set = o sAdhu
= viSamatAm gaccha mA do not go to distress/confusion = etadIyair guNa.a.guNai: because of such qualities or their lack
.
*m.11 O gentle mind, all phenomena, whether real or unreal, move towards vexatious pain and misery depending on their qualities.
*vlm.11. Whether this unreal scene, may appear to or disappear from thy sight, thou shouldst not suffer thyself to be affected by it in either case.
*AS: Let this visible world (dRzya) arise or dissolve; do not let yourself be distressed over its good or bad qualities, O Good One (sAdho)! Actually, sAdhu, here is the "mind" that is being addressed.
*jd.11 idam dRzyam this perceived world = a.sat sat vA_api whether real or unreal = udetu_astam upaitu vA let it rise or set = o sAdhu = viSamatAm gaccha mA do not go to distress/confusion = etadIyair guNa.a.guNai: because of such qualities or their lack.
मनाक्_अपि न सम्बन्धः_तव दृश्येन वस्तुना ।
manAk_api na sambandha:_tava dRzyena vastunA |
अविद्यामान.रूपेण सम्बन्धः को ऽयम् ईदृशः ॥५।११।१२॥
avidyAmAna.rUpeNa sambandha: ka:_ayam IdRza: ||5|11|12||
.
not a bit संबन्धः तव sambandha: tava
is your connexion
are you connected दृश्येन वस्तुना dRzyena vastunA
with perception of substantiality with the world you see अविद्यामान.रूपेण a.vidyAmAna.rUpeNa
with being.unknown.form
with nonexistent form, संबन्धः को_अयम् ईदृशःओ sambandha: ko_ayam IdRza:o what sort of connexion is this?
.
manAk
vastu
avidyAmAna
IdRza
.
*m.12 O mind, there is no relationship with phenomenon to you. (In fact) how can there be a relationship with something that is nonexistent?
*vlm.12. Thou canst have no concern with the visible objects (phenomenal world); for what concern can one have with any earthly thing which is inexistent of itself as an unsubstantial shadow?
*jd.12 मनाग् अपि न manAg_api na Not a bit संबन्धः तव sambandha: tava is your connexion are you connected दृश्येन वस्तुना dRzyena vastunA with perception of substantiality with the world you see अविद्यामान.रूपेण a.vidyAmAna.rUpeNa with being.unknown.form With inexistent form, संबन्धः को_अयम् ईदृशःओ sambandha: ko_ayam IdRza:o what sort of connexion is this?
असत्त्वम् एतत्_च न सत्_द्वयोः_एव_असतोः सतोः ।
a.sattvam etat_ca na sat_dvayo:_eva_asato: sato: |
सम्बन्ध इति चित्रा_इयम् अपूर्वा_एव_अक्षर.आवली ॥५।११।१३॥
sambandha* iti citrA_iyam apUrvA_eva_akSara.AvalI ||5|11|13||
.
a.sattvam etat ca and this unreality =
na sat dvayor eva a.sato: sato: not being (of the two) unreal real
sambandha iti in such connexion =
citrA iyam a.pUrvA eva this amazing unparalleled =
akSara.AvalI changeless scene
.
*m.13 You are in fact non existent. Suprisingly you are considered both existing and non existing. Strange are words (which try to describe somethings)
*vlm.13. The world is an unreality like thyself, hence there can be no true relation between two unrealities. It is but a logomachy to maintain the relation of two negatives to one another.
*VA you (mind) is non.existend and this (world) does not exist. Both are non.existent existences. Such relation is amazing and unprecedented.
*AS: The relation between these two unreal ones (asato: sato: sambandha:) is an amazing narrative.
असद् एतत् तु सत्_चेत् त्वम् तथा_अपि किल सुन्दर ।
asat_etat_tu sat_cet_tvam tathA_api kila sundara |
सङ्गः सत्.असतोः कीदृक् वद त्वम् मर्त्य.जीवयोः ॥५।११।१४॥
saGga: sat.asato: kIdRk_vada tvam martya.jIvayo: ||5|11|14||
.
asat etat tu
but this is unreal = sat cet
if real = tvam tathA api kila
thus
even a beautiful person like you
saGga: sad.asato:
the connexion of real & unreal = kIdRk
what = vada tvam
tell me = martya.jIvayo:
of mortal and living
.
*m.14 Even if you are both real and unreal, how can there be association between the two (opposites)? How can you be both living and dead?
*vlm.14. Granting, thou art a reality and the world is unreal, still there can be no agreement between you, as there is none between the living and the dead, and between the positive and negative ideas.
*AB martya.jIvayo: sadA mRta.jIvato: ... ||
*jd.14 asat etat tu but this is unreal = sat cet if real = tvam tathA api kila thus even you alas = sundara beautiful one = saGga: sad.asato: the connexion of real & unreal = kIdRk what = vada tvam tell me = martya.jIvayo: of mortal and living.
चित्तत्वम् अथ दृश्यम् च द्वे एव यदि सन्मये ।
cittatvam atha dRzyam ca dve eva yadi sanmaye |
सदास्थिते तत्.प्रसरः कुतः_हर्ष.विष.आदयोः ॥५।११।१५॥
sadAsthite tat.prasara: kuta:_harSa.viSa.Adayo: ||5|11|15||
.
cittatvam atha
then Affectivity = and its percept dRzyam ca =
if they are two as forMs of being dve eva yadi san.maye = sadAsthite
ever established = tat.prasara:
the spread of that =
where do they come from
pleasure and depression
?
cittatvam atha
then Affectivity and its percept dRzyam ca if they are two as forMs of being dve eva yadi san.maye
sadAsthite ever established = tat.prasara: the spread of that = kutas whence are = harSa.viSa.Adayo: pleasure and depression?
#tat.prasara
#harSaviSa
*m.15 O mind, if you and phenomenon are real and existing always together, where is the question of joy and grief?
*vlm.15. Should the mind and the world be both of them realities and coexistent for ever, then there can be no reason for the joy or sorrow of the one at the gain or loss of the other.
*jd.15 cittatvam atha then Affectivity = and its percept dRzyam ca = if they are two as forMs of being dve eva yadi san.maye = sadAsthite ever established = tat.prasara: the spread of that = kutas whence are = harSa.viSa.Adayo: pleasure and depression?
तस्मान् महा.आधिम् मुञ्च त्वम् मूकम् उल्लासम् आहर ।
tasmAt_mahA.Adhim muJca tvam mUkam ullAsam Ahara |
संक्षुब्ध.अम्बुधिम् आविष्टाम् त्यज_अभव्याम् इमाम् स्थितिम्॥१६॥
saMkSubdha.ambudhim AviSTAm tyaja_a.bhavyAm imAm sthitim||16||
.
tasmAn
thus
mahA.Adhim muJca tvam you should let loose this great affliction = mUkam ullAsam Ahara enjoy the pleasure of silence = saMkSubdhAmbudhim AviSTAm having entered this ocean of trouble = tyaja abhavyAm imAm sthitim forsake this improper state.
let.go this great affliction
:
enjoy the pleasure of silence
once in it
get out of it
this ocean of trouble where no good comes to be
.
*m.16 O mind, you are drowned in a turbulent sea and are leaving aside the great sea of peace. Be liberated from this state.
*vlm.16. Now therefore avoid the great malady of worldliness, and enjoy the silent joy in thyself, like one sitting in the undisturbed depth of the Ocean, with the rolling tide and waves above his head.
*jd.16 tasmAn thus = mahA.Adhim muJca tvam you should let loose this great affliction = mUkam ullAsam Ahara enjoy the pleasure of silence = saMkSubdhAmbudhim AviSTAm having entered this ocean of trouble = tyaja abhavyAm imAm sthitim forsake this improper state.
कन्दुक.आलात.वत्_व्यर्थम् आत्मना_एव परिज्वलन् ।
kanduka.AlAta.vat_vyartha.m AtmanA_eva parijvalan |
मा मोहम् अलम् आसाद्य मन्दताम् गच्छ सन्.मते ॥५।११।१७॥
mA moha.m alam AsAdya mandatAm gaccha san.mate ||5|11|17||
.
kanduka.AlAta.vat
like a burning ball = vyartha.m vainly = AtmanA eva parijvalan all by itself spreading its heat = mA moha.m alam AsAdya enuf of this delusion = mandatAm gaccha san.mate go slow, good thought!
youre like a burning ball
uselessly
all by itself spreading its heat
:
enuf of this delusion
go
slow
good thought
!
#kandukAlAta
#parijvalan
#moham
#mandatA
#sanmate
#alAta = #AlAta firebrand.
*VA one who pulls the ball (is it red hot iron ball from fire?) gets hiMself burned only. No more delusions; o good mind go to tranquility.
*AS: Don't be like the ball shaped firebrand burning yourself up; don't acquire the impurities of confusion and become dumb, O good mind!
*AS. The commentary explains the word kanduka.AlAta correctly. It is a ball shaped firebrand which sits on the ground and shoots showers of (pretty) fire and burns itself up during the process.
*m.17 Do not burn yourself away like a torch. Do not indulge in infatuation and delusion. You will become dull.
*vlm.17. Do not consume like a puppet in pyrotechnics with the fiery remorse of worldliness, nor be burnt down to the darkness of despair in this gloomy scene of the world.
#skand #kanduka *m.. a boiler, saucepan kAtyzr.Comm • a ball for playing with mbh.&c.
*jd.17 kanduka.AlAta.vat like a burning ball = vyartha.m vainly = AtmanA eva parijvalan all by itself spreading its heat = mA moha.m alam AsAdya enuf of this delusion = mandatAm gaccha san.mate go slow, good thought!
न तत्_इह_अस्ति समुन्नतम् उत्तमम्
na tat_iha_asti samunnatam uttamam
व्रजसि येन पराम् परिपूर्णताम् ।
vrajasi yena parAm paripUrNatAm |
तद् अवलम्ब्य बलाद् अति.धीरताम्
tat_avalambya balAt_ati.dhIratAm
जहिहि चञ्चलताम् शठ रे मनः ॥५।११।१८॥
jahihi caJcalatAm zaTha re mana: ||5|11|18||
.
na tad iha asti
not that here is = sam.unnatam uttamam sublime, supreme = vrajasi yena by which you travel = parAm paripUrNatAm to the perfectly overwhelming Fullness = tad avalambya depend on That = balAd ati.dhIratAm the strength of its super.stability = jahihi caJcalatAm put an end to your shiftiness = zaTha re you wicked thing = manas you Mind!
not that is here the sublime, supreme way by which you travel
to the perfectly overwhelming Fullness
:
depend on That thru the strength of its super.stability
.
put an end to your shiftiness
you wicked thing
you Mind
!
*m.18 There is nothing here which is lofty and perfect. Move towards that high state with courage and determination, discarding all shakiness and stupidity.
*vlm.18. O wicked mind! there is nothing here so good and great, whereby thou mayest attain thy high perfection, except by the forsaking of all frivolities and dependance on thy entire resignation to the unchangeable One.
Øtt.#part. #re ind. adj. vocative particle (generally used contemptuously or to express disrespect; often doubled) _KSS. &c. •• jahihi caJcalatAm zaTha re mana: | y5011.018.
*jd.18 na tad iha asti not that here is = sam.unnatam uttamam sublime, supreme = vrajasi yena by which you travel = parAm paripUrNatAm to the perfectly overwhelming Fullness = tad avalambya depend on That = balAd ati.dhIratAm the strength of its super.stability = jahihi caJcalatAm put an end to your shiftiness = zaTha re you wicked thing = manas you Mind!
fm5012
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सर्ग ५.११
sarga 5.11
वसिष्ठ उवाच ।
vasiSTha uvAca |
इति संचिन्त्य जनको यथाप्राप्तम् क्रियाम् असौ ।
iti saMcintya janaka:_yathAprAptam kriyAm asau |
असक्तः कर्तुम् उत्तस्थौ दीनम् दिन.पतिर् यथा ॥५।११।१॥
a.sakta: kartum uttasthau dInam dina.pati:_yathA ||5|11|1||
इष्ट.अनिष्टाः परित्यज्य चेतसा वासनाः स्वयम् ।
iSTa.aniSTA: parityajya cetasA vAsanA: svayam |
यथाप्राप्तम् चकार.असौ जाग्रत्य् एव सुषुप्तवत् ॥५।११।२॥
yathAprAptam cakAra_asau jAgrati_eva suSuptavat ||5|11|2||
सम्पाद्य तद् अहः कार्यम् आर्याव् अर्जन.पूर्वकम् ।
sampAdya tat aha: kAryam Aryau_arjana.pUrvakam |
अनयच्. छर्वरीम् एkaस् तया एव ध्यान.लीलया ॥५।११।३॥
anayat zarvarIm eka:_tayA eva dhyAna.lIlayA ||5|11|3||
मनः समरसम् कृत्वा संशान्त=विषय.भ्रमम् ।
mana: samarasam kRtvA saMzAnta=viSaya.bhramam |
शर्वर्याम् क्षीयमाणायाम् इत्थम् चित्तम् अबोधयत् ॥५।११।४॥
zarvaryAm kSIyamANAyAm ittham citta.m abodhayat ||5|11|4||
चित्त चञ्चल संसार आत्मनो न सुखाय ते ।
citta caJcala saMsAra* Atmana:_na sukhAya te |
शमम् एहि शमाच्.छान्तम् सुखम् सारम् अवाप्यते ॥५।११।५॥
zamam ehi zamAt zAntam sukham sAra.m avApyate ||5|11|5||
यथा.यथा विकल्प.ओघान् संकल्पयसि हेलया ।
yathA.yathA vikalpa.oghAn saMkalpayasi helayA |
तथा.तथा_एति स्फारत्वम् संसारः_तव चिन्तया ॥५।११।६॥
tathA.tathA_eti sphAratvam saMsAra:_tava cintayA ||5|11|6||
शत.शाखत्वम् आयाति सेकेन विटपी यथा ।
zata.zAkhatvam AyAti sekena viTapI yathA |
अनन्त.आधित्वम् आयासि शठ.भोग.इच्छया तथा ॥५।११।७॥
ananta.Adhitvam AyAsi zaTha.bhoga.icchayA tathA ||5|11|7||
चिन्ता.जाल.विलास.उत्थाः जन्म=संसार.सृष्टयः ।
cintA.jAla.vilAsa.utthA: janma=saMsAra.sRSTaya: |
तस्मात् त्यक्त्वा विचित्रम् त्वम् चिन्ताम् उपशमम् व्रज ॥५।११।८॥
tasmAt tyaktvA vicitra.m tvam cintAm upazamam vraja ||5|11|8||
संसार.सृष्टितराम् इमाम् तुलय सुन्दर ।
saMsAra.sRSTitarAm imAm tulaya sundara |
अस्याम् चेत् सारम् आप्नोषि तद् एताम् एव संश्रय ॥५।११।९॥
asyAm cet sAra.m ApnoSi tat etAm eva saMzraya ||5|11|9||
आस्थाम् यस्मात् परित्यज्य दृश्य.दर्शन=लालसात् ।
AsthAm yasmAt parityajya dRzya.darzana=lAlasAt |
मा_एतत् गृहाण मा मुञ्च स्व.इच्छया विहर_इच्छया ॥५।११।१०॥
mA_etat gRhANa mA muJca sva.icchayA vihara_icchayA ||5|11|10||
इदम् दृश्यम् असत् सत् वा_अपि_उदेत्व् अस्तम् उपैतु वा ।
ida.m dRzyam a.sat sat vA_api_udetu_astam upaitu vA |
साधो विषमताम् गच्छ मा_एतदीयैः_गुण.अगुणैः ॥५।११।११॥
sAdho viSamatAm gaccha mA_etadIyai:_guNa.aguNai: ||5|11|11||
मनाक् अपि न सम्बन्धः_तव दृश्येन वस्तुना ।
manAk_api na sambandha:_tava dRzyena vastunA |
अविद्यामान.रूपेण सम्बन्धः कः_अयम् ईदृशः ॥५।११।१२॥
avidyAmAna.rUpeNa sambandha: ka:_ayam IdRza: ||5|11|12||
असत्त्वम् एतच् च न सत् द्वयोः_एव_असतोः सतोः ।
a.sattvam etat ca na sat dvayo:_eva_asato: sato: |
सम्बन्ध इति चित्रा_इयम् अपूर्वा_एव_अक्षर.आवली ॥५।११।१३॥
sambandha* iti citrA_iyam apUrvA_eva_akSara.AvalI ||5|11|13||
असद् एतत् तु सच् चेत् त्वम् तथा_अपि किल सुन्दर ।
asat etat tu sat cet tvam tathA_api kila sundara |
सङ्गः सद्.असतोः कीदृक् वद त्वम् मर्त्य.जीवयोः ॥५।११।१४॥
saGga: sat.asato: kIdRk_vada tvam martya.jIvayo: ||5|11|14||
चित्तत्वम् अथ दृश्यम् च द्वे एव यदि सन्मये ।
cittatvam atha dRzyam ca dve eva yadi sanmaye |
सदास्थिते तत्.प्रसरः कुतः_हर्ष.विष.आदयोः ॥५।११।१५॥
sadAsthite tat.prasara: kuta:_harSa.viSa.Adayo: ||5|11|15||
तस्माद् महा.आधिम् मुञ्च त्वम् मूकम् उल्लासम् आहर ।
tasmAt mahA.Adhim muJca tvam mUkam ullAsam Ahara |
संक्षुब्ध.अम्बुधिम् आविष्टाम् त्यज_अभव्याम् इमाम् स्थितिम्॥१६॥
saMkSubdha.ambudhim AviSTAm tyaja_a.bhavyAm imAm sthitim||16||
कन्दुक.आलात.वद् व्यर्थम् आत्मना_एव परिज्वलन् ।
kanduka.AlAta.vat vyartham AtmanA_eva parijvalan |
मा मोहम् अलम् आसाद्य मन्दताम् गच्छ सन्.मते ॥५।११।१७॥
mA moham ala.m AsAdya mandatAm gaccha san.mate ||5|11|17||
न तद् इह_अस्ति समुन्नतम् उत्तमम्
na tat iha_asti samunnatam uttamam
व्रजसि येन पराम् परिपूर्णताम् ।
vrajasi yena parAm paripUrNatAm |
तद् अवलम्ब्य बलाद् अति.धीरताम्
tat avalambya balAt ati.dhIratAm
जहिहि चञ्चलताम् शठ रे मनः ॥५।११।१८॥
jahihi caJcalatAm zaTha re manas ||5|11|18||
||
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