fm3112 1.oc08-09 The vAsanA.Imprint .z27
jivadas
fm3112 1.oc08-09 The vAsanA.Imprint .z27
work in progress .v16
work in progress.v15
latest update:
https://www.dropbox.com/s/qyf6g9lu4kzhatz/fm3112%201.oc08-09%20The%20vAsanA.Imprint%20.z27.docx?dl=0
IMPRINTED MIND
in vasiShTha's Affective Psychology
वासना
vAsanA
is a most important term:
#vAsanA वासना - like nirvANa, this term is not readily translated, but I have offered numerous possible equivalents in yv.FM. the word vAsanA derives from the root वस् >vas, which has the sense of "clothing", in the senses of wearing apparel (a nun's habit), and of adhesion (an addict's habit), so a clothing or covering of dispassion by a sticky attachment that thickens to hardness like glue • some call it vAsanA.Habit; the moralistic call it "desire", unable to grasp the a-moral view of yv.FM (see #heyopAdeya). it's true that Desire is a vAsanA, but so is its opposite, Disdain. Love is a vAsanA—so is Hate. the field of vAsanA includes all affectations, feelings, and beliefs, whether good or bad. in that field every experience and thought is a vAsanA.Seed. it may be called a vAsanA.Imprint in memory. some call it an Engram. • it is an Affect of the subtle body, and one of its gross expressions is the Gene.
नेह चञ्चलताहीनम् मन: क्वचन दृश्यते । चञ्चलत्वम् मनोधर्मो वह्नेर्धर्मो यथोष्णता ॥३।११२।५॥
na_iha caJcalatA-hInam mana: kva.cana dRzyate | caJcalatvam mano.dharmo vahner_dharmo yathA_uSNatA ||05||
.
there is no Mind to be known
without
its constant stirring
wherever it perceives
.
to be constantly stirring is the `dharma of Mind
just.as heat is the `dharma of fire
.
वासना
vAsanA
vasiShTha said–
यस्मिंस्_तस्मिन् पदार्थे हि येन तेन यथा तथा ।
yasmin_tasmin padArthe hi yena tena yathA tathA |
तीव्र-संवेग-संपन्नम् मन: पश्यति वाञ्छितम् ॥३।११२।१॥
tIvra-saMvega-saMpannam mana: pazyati vAJchitam ||3|112|1||
.
whenever
something
by whatever means
by thatever means
thusever
is
given an intense stimulus
then
Mind sees what is wished
.
~sv.1 VASISTHA continued: Towards whichever object the mind flows with intensity, in that it sees the fulfilment of its cravings.
~vlm.1. VASISHTHA continued:—Whatever be the nature of the object of any man's desire, his mind does not fail to run after it with great avidity in every place.
जायते म्रियते च_एषा मनसस्_तीव्र-वेगिता । सौम्य-अम्बु-बुद्बुदाली_इव निर्.निमित्ता स्वभावत: ॥३।११२।२॥
jAyate mriyate ca_eSA manasas_tIvra-vegitA | saumya-ambu-budbuda-AlI_iva nir.nimittA svabhAvata: ||02||
.
it is born and it dies, this intense stirring of Mind
:
it's like a line of foam in gentle water
uncaused in its self-becoming
:
there is no reason for itself
.
~sv.2 The cause of this movement in a particular direction is not obvious; like ripples on the surface of the ocean, such intense movement appears now here and now there, comes into being and dies.
~vlm.2. This eagerness of the mind rises and sets by turns, with the view of the desired object, like the clear bubbles of water foaming and bursting of themselves with the breath of winds.
#mitta -> #nimitta •-• Comp. #nirnimitta
*Ott. #nimitta - the instrumental or Effective cause (opp. to #upAdAna, the operative or Affective cause).
शीतता तुहिनस्य_इव कज्जलस्य_इव कृष्णता । लोलता मनसो रूपम् तीव्र-अ.तीव्र_एक-रूपिणी ॥३।११२।३॥
zItatA tuhinasya_iva kajjalasya_iva kRSNatA | lolatA manaso rUpam tIvra-a.tIvrA_eka-rUpiNI ||3||
.
as it is
with coolth and ice, or blackness and ink,
in its play
the form of Mind
—intense or not.intense—
is
a vacillating singularity
.
sv. ... just as coolness {coolth, the opposite of warmth jd.} is inseparable from ice,
this restless movement is inseparable from mind.
vlm. ... frost, and blackness is that of ink....
rAma said–
कथमस्यातिलोलस्य वेगो वेगैककारणम् ।
चलता मनसो ब्रह्मन्बलतो विनिवार्यते ॥३।११२।४॥
katham_asya_ati.lolasya vego vega-eka-kAraNam |
calatA manaso brahman_balato vinivAryate ||
04||
katham - how =
asya_ati.lolasya - of its hyperactivity =
vega: - the force =
vega-eka-kAraNam - the sole cause of force =
calatA manasa: - by the motion of Mind =
Sir brahman =
balata: - from strength =
vinivAryate - is averted.
~sv.4 RAMA asked: How, then, Holy sir, can this restless movement of the mind be restrained by force without causing greater restlessness?
~vlm.4. Ráma said:—Tell me sir, why the mind is identified with momentum, and what is the cause of its velocity; tell me also; if there is any other force to impede the motion of the mind.
#lola -> #atilola‑ अतिलोल a. very delicate, Śak.1., Apte • not in MW. • katham_asya (manasa:) ati.lolasya, y3112.004. hyperactivity.
वृ #vR -> #nivR -> #vinivR – vi-ni>vR विनिवृ - To prevent, ward off, suppress • विनयं विनिवार्य MAl.1.18. • To prohibit, forbid. • Caus. vinivArayati (Pass. vinivAryate), to ward-off [avert] check, prevent, mbh.&c • to prohibit, forbid rAjat • to remove, destroy mbh.&c • to dismiss (a minister), depose (a king) rAjat.
vasiShTha said–
नेह चञ्चलताहीनम् मन: क्वचन दृश्यते । चञ्चलत्वम् मनोधर्मो वह्नेर्धर्मो यथोष्णता ॥३।११२।५॥
na_iha caJcalatA-hInam mana: kva.cana dRzyate | caJcalatvam mano.dharmo vahner_dharmo yathA_uSNatA ||05||
.
there is no Mind to be known
without
its constant stirring
wherever it perceives
.
to be constantly stirring is the `dharma of Mind
just.as heat is the `dharma of fire
.
या_एषा हि चञ्चला स्पन्द-शक्ति: चित्तत्व-संस्थिता । ताम् विद्धि मानसीम् शक्तिम् जगद्_आडम्बर-आत्मिकाम् ॥३।११२।६॥
`yA_e`SA hi caJca`lA `spanda-`zakti: `cittatva-`saMsthitA | tAm viddhi mAnasIm zaktim jagad_ADambara-AtmikAm ||06||
.
this
is the vibrant spanda.force that is inherent in the very nature
of conscious Affection
.
know that Mental Power to be the world in its boisterous immensity
.
Ø #ADambara: - noisy behaviour, speaking loud or much, bombast *KSS.&c •• ifc. immensity, sublimity, the highest degree of, *KSS.&c. •• tAm viddhi mAnasIm zaktim jagad_ADambara-AtmikAm || y3112.006.
~vlm.6. This vacillating power of motion, which is implanted in, the mind, is known to be of the same nature as that of the self-motive force of the Divine mind; which is the cause of the momentum and motion of those worlds.
~sv.6 6-7 It is the work of this restlessness of the mind based on the infinite consciousness that appears as this world, O Rama: that indeed is the power of the mind.
स्पन्द-अस्पन्दाd_ऋते वाyor_यथा सत्ता_एव न_उह्यते ।
तथा न चित्त-सत्ता_अस्ति चञ्चल-स्पन्दनाd_ऋते ॥३।११२।७॥
spanda-aspandAd_Rte vAyor_yathA sattA_eva na_uhyate |
tathA na citta-sattA_asti caJcala-spandanAd_Rte ||
07||
spanda-aspandAt_Rte vAyo:_yathA - as without the fluctuation of spanda.Energy =
sattA eva na uhyate - even the real state does not emerge =
tathA na citta-sattA asti - thus the affective reality does not exist =
caJcala-spandanAt_Rte - without vibrant spanda.
~vlm.7. As the essence of air is imperceptible without its vibration, so we can have no notion of the momentum of our minds, apart from the idea of their oscillation.
~sv.6 6-7 It is the work of this restlessness of the mind based on the infinite consciousness that appears as this world, O Rama: that indeed is the power of the mind.
यत् तु चञ्चलता-हीनम् तन् मनो मृतम् उच्यते ।
तद् एव च तप: शास्त्र-सिद्धान्तो मोक्ष उच्यते ॥३।११२।८॥
yat_tu caJcalatA-hInam tan_mano mRtam_ucyate |
tad_eva ca tapa: zAstra-siddhAnto mokSa ucyate ||
8
||
but what is without stirring
that Mind is said to be dead
.
and that too is the tapas.Asceticism
achieved thru the shAstra.s
called mokSha.Freedom
.
sv. ... that itself is penance (tapas) as also the verification of the scriptures and liberation.
~vlm. ... the suspension of mental agitation, is the condition of Yoga quietism and leading to our ultimate liberation.
मनो-विलय-मात्रेण दुह्ख-शान्तिर्_अवाप्यते ।
मनो-मनन-मात्रेण दु:खम् परम्_अवाप्यते ॥३।११२।९॥
mano-vilaya-mAtreNa du:kha-zAntir_avApyate |
mano-manana-mAtreNa du:kham param_avApyate ||
9
||
as there's subsidence of Mind
sorrow is brought to peace
.
as there's mentation of Mind
sorrow continues.on
.
*jd.9 - mano-vilaya-mAtreNa du:kha-zAntir_avApyate - x = mano-manana-mAtreNa du:kham param_avApyate - x.
~sv. When the mind is thus absorbed.... ~vlm. The mortification of the mind....
दु:खम्_उत्पादयत्य्_उच्चैर्_उत्थितश्_चित्त-राक्षस: ।
सुखाय_अनन्त-भोगाय तम् प्रयत्नेन पातय ॥३।११२।१०॥
du:kham_utpAdayaty_uccair_utthitaz_citta-rAkSasa: |
sukhAya_ananta-bhogAya tam prayatnena pAtaya ||
10||
falling.out as sorrow
the chitta.Demon has arisen.
With the effort of Practice
let it have its pleasure infinitely enjoyed.
~vlm.10 The monster of the mind, being roused from its rest, raises all our dangers and disasters, but its falling into rest and inaction causes our happiness and perfect joy.
du:kham_utpAdayati – its outfall is our misery = uccair_utthita:_citta-rAkSasa: - x = sukhAya_ananta-bhogAya - x = tam prayatnena pAtaya - x.
तस्य चञ्चलता या_एषा त्व्_अविद्या राम सा_उच्यते । वासना.पद-नाम्नीम् ताम् विचारेण विनाशय ॥३।११२।११॥
tasya caJcalatA yA_eSA tv_avidyA rAma sA_ucyate | vAsanA.pada-nAmnIm tAm vicAreNa vinAzaya ||11||
.
but
this which is its stirring state
–
avidyA.Ignorance,
rAma,
is what it's called
–
its name
:
The vAsanA State
.
destroy it thru Enquiry
!
~vlm.11 The restlessness of the mind is the effect of its ignorance. Therefore rAma, exert your reason to destroy all its desires.
*jd. vlm sees the world thru sin-colored glasses.
vAsanA is not an ethical term, but a psychological one.
the alarm felt at the sight of the rope-snake
is a vAsanA.Imprint, tho hardly a desire.
~sv. The restlessness of the mind itself is known as ignorance or nescience; it is the seat of tendencies, predispositions or conditioning — destroy this through enquiry....
अविद्यया वासनया तया_अन्तश्_चित्त-सत्तया । विलीनया त्याग-वशात् परम्_श्रेयो_sधिगम्यते ॥३।११२।१२॥
avidyayA vAsanayA tayA_anta:_citta-sattayA | vilInayA tyAga-vazAt param zreyas_adhigamyate ||12||
.
avidyayA – with nescience = vAsanayA – with- vAsanA = tayA – with- That =
anta: - -in =
citta-sattayA - with- reality =
vilInayA - subdued =
tyAga-vazAt – by force of Forsaking (or vlm) =
param_zreyas_adhigamyate – absolute abundance is approached.
~vlm.12. Destroy the internal desires of your mind, which are raised by ignorance alone; and attain your supreme felicity by your resignation to the divine will.
~sv.10 10-12 The restlessness of the mind itself is known as ignorance or nescience; it is the seat of tendencies, predispositions or conditioning — destroy this through enquiry, as also by the firm abandonment of contemplation of the objects of sense-pleasure.
*jd.12 - avidyayA – with- nescience = vAsanayA – with- VAsanA = tayA – with- That = anta: - -in = citta-sattayA - with- reality = vilInayA - – with- subdued = tyAga-vazAt – by force of Forsaking (or vlm) = param_zreyas_adhigamyate – absolute abundance is approached.
यत्_तत्_सद्-अ.सतोः_मध्यम्_यत्_मध्यम्_चित्त्व-जाड्ययो: । तत्_मन: प्रोच्यते राम द्वयोर्_दालायित-आकृति ॥३।११२।१३॥
yat_tat_sad-a.satoH_madhyam_yat_madhyam_cittva-jADyayo: | tat_mana: procyate rAma dvayor_dAlAyita-AkRti ||13||
.
what is that
which is between real and unreal
is
that which is between Effective Consciousness & Inertness
that is said to be manas.Mind, rAma,
swinging between the two
.
~vlm.13. The mind is a thing that stands between the real and unreal, and between intelligence and dull matter. The mind is moved to and fro by the contending powers on either side.
*jd.13 - yat_tat – what is that = sad-a.sato:_madhyam – between the real & unreal = yat_madhyam_cittva-jADyayo: - what is between Consciousness & solidity = tat_mana: procyate rAma – that Mind is said to be, rAma, = dvayor – of the two = dAlAyita-AkRti - swinging-form.
जाड्य-अनुसंधान-हतम् जाड्य-आत्माकतया_इद्धया ।
चेतस् जडत्वम्_आयाति दृढ-अभ्यास-वशेन हि ॥३।११२।१४॥
jADya-anusaMdhAna-hatam jADya-AtmAkatayA_iddhayA |
cetas jaDatvam_AyAti dRDha-abhyAsa-vazena hi ||
14||
*jd.14 -
jADya-anusaMdhAna-hatam
what becomes inert after investigation
jADya-AtmAkatayA
w an inert unit of Self
iddhayA
kindled to brightness
as cetas.Awareness, the Affective Conscience,
jaDatvam_AyAti
comes to inert materiality
dRDha-abhyAsa-vazena
firmly established thru practice
hi - !!
sv.14 When the mind contemplates the inert objects for a considerable time, it assumes the characteristic of such inertness.
~vlm.14. Impelled by dull material force, the mind is lost in the investigation of material objects; till at last by its habitual thought of materiality, it is converted to a material object, resembling dull matter itself.
*jd.14 - jADya-anusaMdhAna-hatam - what becomes inert after investigation = jADya-AtmAkatayA - w an inert unit of Self = iddhayA - kindled to brightness = as cetas.Awareness, the Affective Conscience, = jaDatvam_AyAti = comes to inert materiality = dRDha-abhyAsa-vazena = firmly established thru practice = hi - !!
विवेक-एक-अनुसंधानाच्_चिद्.अंश-आत्मतया मन: ।
चिद्.एकताम्_उपायाति दृढ-अभ्यास-वशाद्_इह ॥३।११२।१५॥
viveka-eka-anusaMdhAnAc_cid.aMza-AtmatayA mana: |
cid.ekatAm_upAyAti dRDha-abhyAsa-vazAd_iha ||
15||
viveka-eka-anusaMdhAnAt –
after inquiring into the Discernment of Unity =
cid.aMza-AtmatayA -
by a bit of Conscious self =
manas.Mind =
cid.ekatAm_upAyAti - comes to Conscious Oneness =
dRDha-abhyAsa-vazAt - thru the strength of constant Practice =
iha - here&now.
~sv.15 When the same mind is devoted to enquiry and wisdom, it shakes off all conditioning and returns to its original nature as pure consciousness.
vlm.15. But the mind being guided by its intellectual powers, to the investigation of abstract truths, becomes an intelligent and intellectual principle, by its continued practice of thinking itself as such. (This is immaterial mind).
पौरुषेण प्रयत्नेन यस्मिन्-न्_एव पदे मन: । पात्यते तत्.पदम्_प्राप्य भवति_अभ्यास.तो हि तत् ॥३।११२।१६॥
pauruSeNa prayatnena yasmin.n_eva pade mana: | pAtyate tat.padam_prApya bhavati_abhyAsa.to hi tat ||16||
.
with Personal Effort for whatever state
let
Mind
fall into that state
and it becomes got
.
That comes from Practice
!
~sv.16 Mind takes the very form of that which one contemplates, whether it is natural or cultivated.
~vlm.16. It is by virtue of the exertion of your manly powers and activities, and by force of constant habit and continued practice; that you can succeed to attain any thing, to which, you employ your mind with diligence.
पुन: पौरुषमाश्रित्य चित्तम्_आक्रम्य चेतसा । विशोकम् पदम्_आश्रित्य निराशङ्क स्थिरो भव ॥३।११२।१७॥
puna: pauruSam_Azritya cittam_Akramya cetasA | vizokam padam_Azritya nirAzaGka sthiro bhava ||17||
.
again
relying on your Personal Power
Affective mind is overcome with chetas.Affectivity
.
relying on the griefless state
be sorrowless and safe*
.
* lit. "solid, steadfast". the English text of MW has only 20 occurences of "safe", of which only a few relate to safety (alongside a strongbox; and NOT a condom!)
~vlm.17. You can also be free from fears, and find your rest in your reliance in the sorrowless Being; provided you exercise your manly activities therein, and curb the proclivities of your mind by your intelligence.
भव-भावनया मग्नम् मनसा_एव न चेन्_मन: । बलाद्_उत्तार्यते राम तद्_उपायो_अस्ति नेतर: ॥३।११२।१८॥
bhava-bhAvanayA magnam manasA_eva na cen_mana: | balAd_uttAryate rAma tad_upAyo_asti netara: ||18||
.
sunk in the feeling of being
only w Mind
manasA_eva x
na cen mana: - not if Mind
balAt_uttAryate - by force is crossed over =
rAma =
tat_upAya:_asti netara: - that is the Method, not otherwise. =
~vlm.18. It must be by the force of your intelligent mind, that you must lift up your deluded mind, which is drowned in the cares of this world. There is no other means that will help you to do so.
~sv.17 17-18 Therefore, resolutely but intelligently contemplate the state beyond sorrow, free from all doubts.
~AB. tattara itara: ||
#bhava
#bhAvanA
#magna
मन_ एव समर्थम् vo मनस: दृढ-निग्रहे । अ-राजा क: समर्थ: स्याd_राज्ञ: राघव निग्रहे ॥३।११२।१९॥
mana_ eva samartham vo_ manasa: dRDha-nigrahe | a-rAjA ka: samartha: syAd_rAjJa: rAghava nigrahe ||19||
.
manas eva - only Mind is capable
samartham
va: manasa: - o/ your Mind
dRDha-nigrahe - when firmly suppressed
a-rAjA not being a rAjA.Ruler, who would be fit/competent to suppress a Ruler, rAghava, in his rule?
~vlm.19. The mind only is capable of subduing the mind; for who can subdue a king unless he is a king himself?
~sv.19 19-21 The mind is capable of restraining itself; there is indeed no other way.
तृष्णा.ग्राह-गृहीतानाम् संसार-अर्णव-रंहसि । आवर्तैर्_उह्यमानानाम् दूरे स्वम् मन एव नौ ॥३।११२।२०॥
tRSNA.grAha-gRhItAnAm saMsAra-arNava-raMhasi | Avartair_uhyamAnAnAm dUre svam mana eva nau ||20||
.
tRSNA.grAha-gRhItAnAm - of those gripped in the grasp of Craving
saMsAra-arNava-raMhasi - x =
Avartai:_uhyamAnAnAm dUre - x =
svam manas eva nau - x.
~vlm.20. Our minds are the boats, to lift us from the ocean of this world; where we are carried too far by its beating waves, and thrown into the eddies of despair, and where we are caught by the sharks of our greediness.
~sv.19 19-21 The mind is capable of restraining itself; there is indeed no other way.
मनसा_एव मनश्_छित्त्वा पाशम्_परम-बन्धनम् । उन्मोचितो न येन_आत्मा न_असौ_अन्येन मोक्षयते ॥३।११२।२१॥
manasA_eva manaz_chittvA pAzam_parama-bandhanam | unmocito na yena_AtmA na_asau_anyena mokSayate ||21||
.
by Mind itself when Mind has cut the absolutely binding snare
if UrSelf is not released thereby
not by another will it be free
.
~vlm.21. Let your own mind cut the net of the mind, which is ensnared in this world; and extricate your soul, by this wise policy, which is the only means of your liberation.
या या_उदेति मनस्-नाम्नी वासना वासित-आन्तरा । ताम्_ताम्_परिहरेत्_प्राज्ञ: तत: अविद्या-क्षयो भवेत् ॥३।११२।२२॥
yA yA_udeti manas-nAmnI vAsanA vAsita-AntarA | tAm_tAm_pariharet_prAjJa: tata: avidyA-kSayo bhavet ||22||
.
=yA yA - whatever =
udeti - appears =
manas-nAmnI - called "Mind" =
vAsanA - is the vAsanA.Imprint
vAsita-AntarA - infused within =
=tAm_tAm - _thatever =
pariharet_prAjJa: - let the wise shun =
tata: - therefore =
avidyA-kSaya: bhavet - let nescience be worn away.
~sv.22 Wise men remove from their mind the manifestations of the latent tendencies or conditioning (which alone is the mind) as and when they rise: thus is nescience removed.
~vlm.22. Let the wise destroy the desires of their minds, and this will set them free from the bonds of ignorance.
भोग-ओघ-वासनाम् त्यक्त्वा त्यज त्वम् भेद-वासनाम् । भाव-अभावौ ततस्_त्यक्त्वा निर्विकल्प: सुखी भव ॥३।११२।२३॥
bhoga-ogha-vAsanAm tyaktvA – having forsaken the multitude of Imprints
tyaja tvam_bheda-vAsanAm - you should forsake also the idea of "Imprint"
bhAva-abhAvau tatas_tyaktvA - thus having forsaken entity & non.entity
nirvikalpa: sukhI bhava - idea.less be happy!
~vlm.23. Shun your desire for earthly enjoyments and forsake your knowledge of dualism; then get rid of your impressions of entity and non-entity, and be happy with the knowledge of one unity.
~sv.23 23-27 First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.
Øtt. #klRp -> #kalpa – an Affective act -> #sam.kalpa – fully affective concept >< #vi.kalpa – effective idea.
Øtt. #nirvikalpa – salila-a.vyatirekena सलिल-अ.व्यतिरेकेण not apart from water is taraGga: तरङ्गः the wave, येन yena bhAvyate भाव्यते by water it is made to become • ambu-sAmAnyatA अम्बु-सामान्यता the sAmAnya.Indifferent state just like the water अ.बुद्धिः the absence of the analytic #buddhi निर्विकल्पः स उच्यते is said to be unmodified #nirvikalpa. y6114.008. •• #nirvikalpa-samAdhi – nir‑vikalpa=sama‑Adhi – nir‑vi.kalpa=sama‑A.dhi – without-dif.ference=Same-over.thought •• #samAdhi: - coming-together-with thought • Sameness of thought, the Sama attitude, sama-bhAva. sama-Adhi. आसीत् संशान्त-संवित्तिः समाधि-परिणामवान् ॥ AsIt samzAnta-sam.vitti: samAdhi-pariNAmavAn || y7016.001. Consider here *Adhi as Affection and *vyAdhi as Infection.
अ-भावनम् भावनायास्_त्व्_एतावान्+वासनाक्षय: । एष एव मनो.नाशस्_त्व्_अविद्यानाश उच्यते ॥३।११२।२४॥
a-bhAvanam bhAvanAyAs_tv_etAvAn+vAsanAkSaya: | eSa eva mano.nAzas_tv_avidyAnAza ucyate ||24||
.
a-bhAvanam - not a Feeling =
bhAvanAyA: tu - but in what's Felt =
etAvAn+vAsanÂkSaya: - (fuzzy Â) – thus much the struggling VAsanA =
eSa: eva mano.nAza:_tu - tho it is really Mind.slaughter =
avidyAnAza ucyate - it's called the death of Nescience.
~vlm. The thought of the unknowable, will remove the thoughts of knowables; this is equivalent to the destruction of desires, of the mind and ignorance also.
~sv. First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.
यद्.यत्_संवेद्यते किम्.चित्_तत्र अ-संवेदनम् परम् ।
yad.yat_saMvedyate kim.cit_tatra a-saMvedanam param |
अ-संवित्तिs_तु निर्वाणम् दु:खम् संवेदनाd_भवेत् ॥३।११२।२५॥
a-saMvittis_tu nirvANam du:kham saMvedanAd_bhavet ||25||
.
yad.yat_saMvedyate kim.cit - whatever is conceived anyhow =
tatra a-saMvedanam param - x =
a-saMvitti: tu nirvANam - x =
du:kham saMvedanAt_bhavet - sorrow from awareness comes.
~vlm.25. The unknown one of which we are unconscious by our knowledge, transcends all whatever is known to us by our consciousness. Our unconsciousness is our nirvana or final extinction, while our consciousness is the cause of our woe.
~sv.23 23-27 First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.
#vid -> #saMvid - #saMvedana
स्वेन_एव तत्.प्रयत्नेन पुंस: संवेद्यते क्षणात् ।
svena_eva tat.prayatnena puMsa: saMvedyate kSaNAt |
भावस्य अ-भावनम् भूत्यै तत्_तस्मान्_नित्यम्_आहरेत् ॥३।११२।२६॥
bhAvasya a-bhAvanam bhUtyai tat_tasmAn_nityam_Aharet ||26||
.
svena_eva tat.prayatnena – all by Urself with an effort for it =
puMsa: - of a person =
saMvedyate kSaNAt – it is apprehended instantly =
bhAvasya a-bhAvanam - x =
bhUtyai - to power/fortune =
tat_tasmAn_nityam_Aharet – that from that would always assume.
~vlm.26. It is by their own attention that men soon come to the knowledge of the knowables; but it is the unknowing or unconsciousness of these that is our nirvANa, while our consciousness is the cause of our woe. (Want of self consciousness, is want of pain. And perfect apathy is the perfection of solipsism).
राग.आदयो ये मनस_ईप्सितास्ते
rAga.Adayo ye manasA_IpsitAs_te
बुद्ध्वा_इव तांस्.तांस्_त्वम्_अ.वस्तु-भूतान् ।
buddhvA_iva tAMs.tAMs_tvam_a.vastu-bhUtAn |
त्यक्त्वा तदा_अस्य_अङ्कुरम्_अस्तबीजम्
tyaktvA tadA_asya_aGkuram_astabIjam
मा हर्ष-शोकम् समुपैहि तृप्त: ॥३।११२।२७॥
mA harSa-zokam samupaihi tRpta: ||27||
.
rAga.Adaya: ye - whatever pleasures =
manasA IpsitAs te - are wished by your Mind =
buddhvA_iva tAn.tAn - as.if thatever realized =
tvam - you =
a.vastu-bhUtAn - insubstantial beings =
tyaktvA tadA_asya_aGkuram_astabIjam - x =
mA harSa-zokam samupaihi tRpta: - be satisfied, without joy & grief.
~vlm.27. Destroy O Ráma, whatever is desirable to your mind, and is the object of your affection; then knowing them as reduced to nothing, forsake your desires as seedless sprouts (which can never grow); and live content without the feelings of joy and grief.
~sv.23 23-27 First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.
oॐm
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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