fm6126 3.ja10..12 The Seven Levels of Wisdom .z102

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Jan 13, 2020, 10:23:44 AM1/13/20

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fm6126 3.ja10..12 The Seven Levels of Wisdom .z102

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oॐm

The Seven Levels of Wisdom

jd:

this important Canto, though very long, could very aptly be memorized by a student of this Wisdom yoga. it is the YV equivalent of the Ashtângas (8 Limbs) of traditional yoga, and Buddhism, but deals with the level of experience of the yogin more than the method of work.

Râma asked—

6.126.1

सप्तानां योग-भूमीनामभ्यासः क्रियते कथम् । कीदृशानि च चिह्नानि भूमिकां प्रति योगतः ॥६।१२६।१॥

सप्तानाम् योग-भूमीनाम् अभ्यासः क्रियते कथम् ।

saptAnAm yoga-bhUmInAm abhyAsa: kriyate katham |

कीदृशानि च चिह्नानि भूमिकाम् प्रति योगतः ॥६।१२६।१॥

kIdRzAni ca cihnAni bhUmikAm prati yogata: ||6|126|1||

of the Seven yoga-Levels

how is the practice done? what is the prescribed routine?

and what are the characteristics of the Levels

saptAnAm yoga-bhUmInAm

of the Seven yoga-Levels abhyAsa: kriyate katham how is the practice done? what is the prescribed routine? kIdRzAni ca cihnAni and what sort of signs/characteristics bhUmikAm prati yogata: are connected with a Level?

*sv.1 RAMA asked: How does one tread the seven states of yoga and what are the characteristics of these seven states?

*vlm.1 RAMA said:-Tell me sir, the practices of the seven stages of yoga; and the characteristics of yogis in every stage.

*?. How do you practice these seven #bhUmikA Levels, and what are the Signs of the different Levels?

* saptAnAm yoga-bhUmInAm of the Seven yoga-Levels abhyAsa: kriyate katham how is the practice done? what is the prescribed routine? kIdRzAni ca cihnAni and what sort of signs/characteristics bhUmikAm prati yogata: are connected with a Level?

Vasishtha said—

प्रवृत्तश्_च निवृत्तश्_च भवति द्वि-विधः पुमान् । स्वर्ग.अपवर्ग.उन्मुखयोः शृणु लक्षणम् एतयोः ॥६।१२६।२॥

प्रवृत्तश्_च निवृत्तश्_च भवति द्वि-विधः पुमान् ।

pravRtta:_ca nivRtta:_ca bhavati dvi-vidha: pumAn |

स्वर्ग.अपवर्ग.उन्मुखयोः शृणु लक्षणम् एतयोः ॥६।१२६।२॥

svarga.apavarga.unmukhayo: zRNu lakSaNam etayo: ||6|126|2||

engaged / disengaged

a Human is twofold, looking.for

svarga / apavarga

Heaven / Fulfilment

here's a description of these two

pravRtta:_ca nivRtta:_ca bhavati dvi-vidha: pumAn |

svarga.apavarga.unmukhayo: x

zRNu lakSaNam etayo: x

*vlm. ... the zealous and resigned (i. e. the active and the inactive) ...

*sv. ... world-accepting (pravrtta) or world-negating (nivrtta).

#vRt - #pravRt - #pravRtta -adj.- driven up (as a carriage); circulated (as a book); set out from, come forth #yathA_uSasi as at dawn or dusk pravRttAyam. y2018.005, resulted, arisen, brought.about, happened • come back, returned_mbh; commenced, begun (also #p.vat. adj); intending, bent upon (tasmai, tasmin, or comp); engaged in, occupied with; (with karman n. action) causing a continuation of mundane existence_mn.12.88 (opp. to #pravRtta).

#vRt - #nivRt - #nivRtta ni-vRtta -adj.- (often w for nir-vRtta, vi-vRtta, ni-vRta) turned back, returned to (acc) • rebounded from (ab) • retreated, fled (in battle) • set (as the sun) • averted from, having renounced or forsaken (ab or comp) • abstracted from this world, quiet • rid or deprived of (ab) • passed away, ceased, disappeared • (with karman n. an action) causing a cessation (of mundane existence) mn xI, 88 (opp. to #pravRtta) • ceased to be valid or binding (as a rule) • omitted, left out • finished, completed.

#apavarga: —¶mw [Apavarga Fulfilment], completion, end (e.g. paJcApavarga, coming to an end in five days); the emancipation of the soul from bodily existence NS1.1.2, exemption from further transmigration; final beatitude; restriction (of a rule)

कियत्तन्नाम निर्वाणं वरं संसृतिरेव मे । इतिकर्तव्यकर्ता यः स प्रवृत्त इति स्मृतः ॥६।१२६।३॥

कियत् तन्.नाम निर्वाणम् वरम् संसृतिर्_एव मे ।

kiyat tat.nAma nirvANam varam saMsRti:_eva me |

इति.कर्तव्य-कर्ता यः स "प्रवृत्त" इति स्मृतः ॥६।१२६।३॥

iti.kartavya-kartA ya: sa* pravRtta* iti smRta: ||6|126|3||

"So what's this Nirwaana? the Samsaara is good.enuf for me!"

someone who takes this view is said to be an extrovert

kiyat tat.nAma nirvANam - "What use is this that they call "Nirwaana"? -

varam saMsRti:_eva me - better's the course of Samsaara for me" -

iti.kartavya-kartA ya: - the so-to.be.done who -

sa* pravRtta* iti smRta: - he -

*sv. "What is all this liberation? For me this samsara and life in it are better"

and engages himself in the performance of his worldly duties.

rs01 vs02 03

चलार्णवयुगछिद्रकूर्मग्रीवाप्तवेशवत् । अनेकजन्मनामन्ते विवेकी जायते पुमान् ॥६।१२६।०४॥

चल.अर्णव-युग.छिद्र-कूर्म-ग्रीव.आप्त-वेशवत् ।

cala.arNava-yuga.chidra-kUrma-grIva.Apta-vezavat |

अनेक-जन्मनाम् अन्ते विवेकी जायते पुमान् ॥६।१२६।०४॥

aneka-janmanAm ante vivekI jAyate pumAn ||6|126|04||

like a stirring ocean-turtle's neck emerging from its shell

in an age.old sea

after not a few births

there's

a discerning knowing Human

*vlm.4. Such a man of the world bears his resemblance to a tortoise, which though it has its neck well hid in its shell, still stretches it out to drink the salt water of the sea it inhabits {*jd. tortoises are landlubbers! turtles live in water}; until after many births, he gets a better life for his salvation, (as when the tortoise is removed to a lake of fresh water).

*vwv.2121/4-5. At the end of many births, a man becomes discriminating. (He relects thus): "The state of worldly life is worthless. Enough of this for me!

असारा बत संसारव्यवस्थालं ममैतया । किं कर्मभिः पर्युषितैर्दिनं तैरेव नीयते ॥६।१२६।०५॥

असारा बत संसार-व्यवस्था_अलम् मम_एतया ।

asArA bata saMsAra-vyavasthA_alam mama_etayA |

किम् कर्मभिः पर्युषितैर्_दिनम् तैर्_एव नीयते ॥६।१२६।०५॥

kim karmabhi: paryuSitai: dinam tai:_eva nIyate ||6|126|05||

a-sArA bata – "but O it -f.- is useless

saMsAra-vyavasthA_alam mama etayA – set in saMsAric.Convolution – I've had enuf of it!"

kim karmabhi: paryuSitai:–

with morning-tongued karmas

dinam tai:_eva nIyate

daily by them anyone is led by

...

*vwv.2121/4-5. At the end of many births, a man becomes discriminating. (He relects thus): "The state of worldly life is worthless. Enough of this for me!

*sv.4-6 After very many births he gains wisdom. He realises that the activities of the world are a meaningless repetition and does not wish to waste his life in them. He thinks, "What is the meaning of all this? Let_me retire from them. " He is considered nivrtta. "How shall I cultivate dispassion and thus cross this ocean of samsara?" thus he enquires constantly.

*Ott. #interj. #bata, #vata - ind. interj. an interjection expressing astonishment or regret, generally = ah! oh! alas! (originally placed immediately after the leading word at the beginning of a sentence, or only separated from it by #iva • rarely itself in the first place e.g. mAlav.3.21/22 • in later language often in the middle of a sentence) •• #bata –m.- a weakllng.

वस् #vas - #parivas - #paryuSita- - having passed.thru a night, stale, used-up • night.flat, insipid (morning tongue).

क्रियातिशयनिर्मुक्तं किं स्याद्विश्रमणं परम् । इति निश्चयवान् योऽन्तः स निवृत्त इति स्मृतः ॥६॥

क्रिया_अतिशय-निर्मुक्तम् किम् स्याद्_वि.श्रमणम् परम् ।

kriyA_atizaya-nirmuktam kim syAt vizramaNam param |

इति निश्चयवान् यः_अन्तः स "निवृत्त" इति स्मृतः ॥६।१२६।०६॥

iti nizcayavAn ya:_anta: sa* nivRtta* iti smRta: ||6|126|06||

"kriyA – his Work

atizaya-nirmuktam – exceeding unFree -

kim syAd - ¿x? would be -

vizramaNam param-" - xx -

iti nizcayavAn ya: anta: - whoever has this inner conviction =

sa nivRtta : iti smRta: - he is regarded as nivRtta.InTurned.

*vlm.6. And he who reflects in himself, after being released from the burden of his business, on the delight of his rest after labour, he is the man who is said to repose in his quiescence.

मुच् #muc - #mukta - #nirmukta nir-mukta - loosed, separated, escaped from or free from, deprived of (tena, tasmAt, or comp) • abandoned • disappeared, vanished (esp. -end.comp.-) • flung, hurled, thrown • (a snake's) cast.off skin • free from every attachment (= #ni:saGga) • deprived of all, possessing nothing (= #niS-parigraha) •‑• *nirmukta-kalmaSa - adj. - freed from sin • *nirmukta-deha adj. one who is freed from his body (or bodily desires) • *nirmukta-saGga adj. one who has given up all (worldly) attachments. - y2007 -

04 05 06

कथं विरागवन्भूत्वा संसाराब्धिं तराम्यहम् । एवं विचारणपरो यदा भवति सन्मतिः ॥६।१२६।०७॥

कथम् विरागवन् भूत्वा संसार.अब्धिम् तराम्य्_अहम् ।

katham virAgavan bhUtvA saMsAra.abdhim tarAmi_aham |

एवम् विचारण-परो_यदा भवति सन्मतिः ॥६।१२६।०७॥

evam vicAraNa-para:_yadA bhavati sanmati: ||6|126|07||

katham – "How

virAgavan bhUtvA – having become dispassionate

saMsAra.abdhim tarAmi aham – do I cross saMsAra.Ocean?"

evam vicAraNa-para:_yadA – when there is such higher Enquiry =

bhavati sanmati: - becoming noble.minded

...

*sv.7-8 Day by day this thought itself generates dispassion in him and there arise peace and joy in his heart.

*vlm.7. When a man comes to reconnoitre in himself, how he shall become dispassionate, and get over the boisterous ocean of the world; such a man is said to have come to his good and right sense, and to stand on the way to his tolerance.

*vwv. 2122-23/7-8. "How do I cross the ocean of worldly existence becoming one possessed of freedom from passion?" When a person with a virtuous mind becomes intent on reflection in this manner, he attains to indifference towards worldly pleasures in his inner thoughts day after day. He undertakes and rejoices in activities of a llofty nature every day.

विरागमुपयात्यन्तर्भावनास्वनुवासरम् । क्रियासूदाररूपासु क्रमते मोदतेऽन्वहम् ॥६।१२६।०८॥

विरागम् उपयात्य्_अन्तर् भावनास्व्_अनुवासरम् ।

virAgam upayAti_antar bhAvanAsu_anuvAsaram |

क्रियासु_उदार-रूपासु क्रमते मोदते ऽन्वहम् ॥६।१२६।०८॥

kriyAsu_udAra-rUpAsu kramate modate_anvaham ||6|126|08||

...

virAgam upayAti antar –

coming to dispassion within =

bhAvanAsu_anuvAsaram – his feelings daily

kriyAsu udAra-rUpAsu – in his Works of noble form

kramate – approaching

modate – rejoicing

anvaham – day.by.day.

*sv.7-8 Day by day this thought itself generates dispassion in him and there arise peace and joy in his heart.

ग्राम्यासु जडचेष्टासु सततम् विचिकित्सति । नोदाहरति मर्माणि पुण्यकर्माणि सेवते ॥६।१२६।०९॥

ग्राम्यासु जड-चेष्टासु सततम् वि.चिकित्सति ।

grAmyAsu jaDa-ceSTAsu satatam vi.cikitsati |

न_उदाहरति मर्माणि पुण्य-कर्माणि सेवते ॥६।१२६।०९॥

na_udAharati marmANi puNya-karmANi sevate ||6|126|09||

grAmyAsu jaDa-ceSTAsu – in the foolish works of villagers

satatam x

vicikitsati x

na_ud.Aharati marmANi x

puNya-karmANi sevate – he pursues virtuous Works.

#marmANi

*vlm.9. He who condemns the rustic amusements and mean employments of men; and instead of taking up the faults and failings of others for his merry talk, employs himself to meritorious acts.

*sv.9 He is disinterested in the activities of the marketplace but engages himself in meritorious activities.

*vwv.2124/9. He always hesitates in (doing) vulgar and stupid actions. He does not speak of the defects (of others). He pursues virtuous deeds.

चित् #cit - #vicit - observe, discern conceive, know (also C.); M. be perceptible, appear. D. wish to discern, deliberate, doubt, hesitate + #vicitta – (vedic) perceived, observed, perceivable, manifest • (classical) unconscious, helpless + #vicikitsati (desid.)

07 08 09

मनोऽनुद्वेगकारीणि मृदुकर्माणि सेवते । पापाद्बिभेति सततम् न च भोगमपेक्षते ॥६।१२६।१०॥

मनो ऽन्-उद्वेग-कारीणि मृदु-कर्माणि सेवते ।

mana:_an-udvega-kArINi mRdu-karmANi sevate |

पापाद्_बिभेति सततम् न च भोगम् अपेक्षते ॥६।१२६।१०॥

pApAt_bibheti satatam na ca bhogam apekSate ||6|126|10||

mana:_anudvega.kArINi - Mind is an untroubled doer =

mRdu-karmANi sevate – pursuing pleasant Works

pApAt bibheti satatam – thru wickedness fearing always

na ca bhogam apekSate – and yet_no pleasure chasing

*vlm.10. Whose mind, is engaged in agreeable tasks and unpainsome acts; who is afraid of sin, and disdains all pleasures and bodily enjoyments,

*sv.10 He is afraid to sin.

*vwv.2125/10. He devotes himself to gentle deeds not causing agitation of the mind. He is constantly afraid of sin. He does not hope for enjoyment.

स्नेहप्रणयगर्भाणि पेशलान्युचितानि च । देशकालोपपन्नानि वचनान्यभिभाषते ॥६।१२६।११॥

स्नेह-प्रणय-गर्भाणि पेशलान्य्_उचितानि च ।

sneha-praNaya-garbhANi pezalAni_ucitAni ca |

देश.काल.उपपन्नानि वचनान्य्_अभि.भाषते ॥६।१२६।११॥

deza.kAla.upapannAni vacanAni_abhi.bhASate ||6|126|11||

sneha-praNaya-garbhANi x

pezalAni_ucitAni ca x

deza.kAla – in place & time

upapannAni vacanAni_abhibhASate x .

the words he speaks, that overflow with loving friendship, gentle words,

are fitting for their place and time.

*vlm.p.11 whose conversation is full of love and tenderness, appropriate without any harshness, and whose speeches are suitable to the time and place in which they are delivered,

तदसौ प्रथमामेकां प्राप्तो भवति भूमिकाम् । मनसा कर्मणा वाचा सज्जनानुपसेवते ॥६।१२६।१२॥

तद्_असौ प्रथमाम् एकाम् प्राप्तो_भवति भूमिकाम् ।

tat_asau prathamAm ekAm prApta:_bhavati bhUmikAm |

मनसा कर्मणा वाचा सज्.जनान् उपसेवते ॥६।१२६।१२॥

manasA karmaNA vAcA sat.janAn upasevate ||6|126|12||

That becomes got,

asau prathamAm ekAm_bhUmikAm

this very first Level

manasA karmaNA vAcA

with Mind and works and voice

sajjanAn upasevate

one serves the community the "good people" (jana), the people dwelling in this apparent universe (sat)

tat - That

asau prathamAm ekAm prApta: - this first one attained

bhavati bhUmikAm - being the Level

manasA karmaNA vAcA - with manas.Mind, with action, with speech - <kAya-vAG-mana: prApyate phalam> up.sAra.

saj-janAn upasevate - one serves the community the "good people" (jana), the people dwelling in this apparent universe (sat).

*vwv.2127/12b-13a. He honours (or serves) virtuous people by thought, word and deed. He looks into scriptures of spiritual knowledge, fetching them from somewhere or anyone.

*vlm.12. Such a man is said to stand on the first step of yoga, when he makes it his duty to attend the society of the good and great, whom he learns to imitate in his thoughts, words, and actions.

*sv.12 He has set his foot on the first yoga-bhumika (state of yoga). He is devoted to the service of holy ones.

10 11 12

यतः कुतश्चिदानिय ज्ञातशास्त्राण्यवेक्षते । एवंविचारवान्यः स्यात्संसारोत्तारणं प्रति ॥६।१२६।१३॥

यतः कुतश्चिद् आनिय ज्ञात-शास्त्राण्य्_अवेक्षते ।

yata: kuta:cit Aniya jJAta-zAstrANi_avekSate |

एवं.विचारवान् यः स्यात् संसारोत्तारणम् प्रति ॥६।१२६।१३॥

evaM.vicAravAn ya: syAt saMsAra.uttAraNam prati ||6|126|13||

yata: kutaz.cid Aniya –

how whyever led

jJAta-zAstrANi x

avekSate x

evam.vicAravAn ya: syAt x

saMsAra_uttAraNam prati x .

*vwv.2127/12b-13a. He honours (or serves) virtuous people by thought, word and deed. He looks into scriptures of spiritual knowledge, fetching them from somewhere or anyone.

*vlm.13. He collects also the work on divine learning from every where, and reads with attenion and diligence; he then considers their contexts, and lays hold on the tenets, which serve to save him from this sinful world.

*sv.13 He gathers scriptures whenever and wherever he finds them and studies them. His constant quest is the crossing of the ocean of samsara.

स भूमिकावानित्युक्तः शेषः स्वार्थ इति स्मृतः । विचारनाम्नी इतरामागतो योगभूमिकाम् ॥६।१२६।१४॥

स भूमिकावान् इत्य्_उक्तः शेषः स्वार्थ इति स्मृतः ।

विचार-नाम्नीम् इतराम् आगतओ_योग-भूमिकाम् ॥६।१२६।१४॥

sa* bhUmikAvAn iti_ukta: zeSa: svArtha* iti smRta: |

vicAra-nAmnIm itarAm Agata:_yoga-bhUmikAm ||6|126|14||

sa:_bhUmikAvAn – he is at a Level -

iti ukta: – so said -

zeSa: svArtha_iti smRta: x

vicAra-nAmnIm itarAm x

Agata:_yoga-bhUmikAm x .

*vlm.14. Such a man is said to have come upon the (first) stage of yoga, or else he is a hypocrite who assumes the guise of a yogi for his own interest only. The yogi then comes to the next step of yoga, which is styled the stage of investigation--Vichára.

*sv.14 He alone is a seeker. Others are selfish. He then enters the second state of yoga known as vicara, enquiry.

श्रुतिस्मृतिसदाचारधारणाध्यानकर्मणाम् । मुख्यया व्याख्यया ख्याताञ्श्रयते श्रेष्ठपण्डिताम् ॥६।१२६।१५॥

श्रुति-स्मृति-सदाचार-धारणा-ध्यान-कर्मणाम् ।

zruti-smRti-sadAcAra-dhAraNA-dhyAna-karmaNAm |

मुख्यया व्याख्यया ख्याताञ्_श्रयते श्रेष्ठ-पण्डिताम् ॥६।१२६।१५॥

mukhyayA vyAkhyayA khyAtAn_zrayate zreSTha-paNDitAm ||6|126|15||

zruti-smRti-sadAcAra-dhAraNA-dhyAna-karmaNAm

of Scripture-Tradition-Morality-Introspection-Meditation-Works

mukhyayA vyAkhyayA khyAtAn – x

zrayate zreSTha-paNDitAm x .

*vwv.2128/15. He resorts to pre-eminent scholars, well-known by their foremost exposition of the Veda-s, texts of ethical and religious codes, virtuous conduct, concentration, meditation and rituals.

*vlm.15. He then hears from the mouths of the best pandits, the explanations of the srutis and smritis, the rules of good conduct, and the manner of meditation and conduct of yoga practice.

*sv.15 He eagerly resorts to the company of holy ones who are well versed in the scriptures and in spiritual practices.

13 14 15

पदार्थप्रविभागज्ञः कार्याकार्यविनिर्णयम् । जानात्यधिगतश्रव्यो गृहं गृहपतिर्यथा ॥६।१२६।१६॥

पदार्थ-प्रविभाग-ज्ञH कार्य.अकार्य-विनिर्णयम् ।

padArtha-pravibhAga-jJa: kArya.akArya-vinirNayam |

जानात्य्_अधिगत-श्रव्यो गृहम् गृह-पतिर् यथा ॥६।१२६।१६॥

jAnAti_adhigata-zravya: gRham gRha-pati:_yathA ||6|126|16||

padArtha-pravibhAga-jJa: x

kArya.akArya-vinirNaya.certainty/rule.m - rule of duty/nonduty // effect/noneffect -

jAnAti - knowing -

adhigata.xx.-zravya.xx.H x

gRham gRha-pati:_yathA - as the householder does his house

*vwv.2129/16. Familiar with the division (or arrangement) of words and their meanings, he knows the settled rule (or conclusion) relating to what ought to be done, having learnt the teachings (from the preceptor), as a householder (knows) his house.

*vlm.16. He then learns the divisions of categories and distinction of things, together with the difference between actions that are to be done or avoided; all which being heard from the mouth of an adept in yoga, will facilitate his course through the other stages, in like manner as the master of a house enters with facility into every apartment of his dwelling, (The guidance of a guru of spiritual guide, is essential to the practice of yoga).

*sv.16 He knows what is to be done and what is not to be done.

#pravibhAga H pra-vibhAga, vi-bhAga प्रविभाग separation , division , distribution , classification Mn. MBh. &c; a part , portion Uttarar.

#i - #nI (ni>i) - #naya - #nirnaya - #vinirNaya m. - complete settlement or decision, certainty, a settled rule +

मदाभिमानमात्मार्यमोहलोभातिशायिताम् । बहिरप्याश्रितामीषत्त्यजत्यहिरिव त्वचम् ॥६।१२६।१७॥

मदाभिमानम् आत्म.आर्य-मोह-लोभ.अतिशायिताम् ।

madAbhimAnam Atma.Arya-moha-lobha.atizAyitAm |

बहिर्_अप्य्_आश्रिताम् ईषत् त्यजत्य्_अहिर्_इव त्वचम् ॥६।१२६।१७॥

bahi:_api_AzritAm ISat tyajati_ahi:_iva tvacam ||6|126|17||

mada-abhimAnam

Atma.Arya-moha-lobha.atizAyitAm

bahir apy AzritAm ISat tyajaty ahir iva tvacam

*vlm.17. He wears off his outer habit of pride and vanity, his jealousy and avarice, and the other passions which formed as it were an outer garment of his person, as a snake casts off his slough from him.

*sv.17 He abandons evils like vanity, jealousy, delusion and greed.

*vwv.2130/17. He gets rid of the excess of pride, self-conceit, jealousy, delusion and greed, even (when these defects are) dwelling outwardly a little (in his worldly life, necessitated by circumstances), as a snake (gets rid of) its skin.

इत्थं भूतमतिः शास्त्रगुरुसज्जनसेवनात् । सरहस्यमशेषेन यथावदधिगच्छति ॥६।१२६।१८॥

इत्थम् भूत-मतिः शास्त्र-गुरु-सज्.जन-सेवनात् ।

ittham bhUta-mati: zAstra-guru-sat.jana-sevanAt |

स.रहस्यम् अशेषेन यथावद्_अधिगच्छति ॥६।१२६।१८॥

sa.rahasyam azeSena yathAvat_adhigacchati ||6|126|18||

ittham bhUta-mati: -

his thought having become thus

zAstra-guru-sat.jana-sevanAt –

after devotion to shAstras, guru, and good company

sa.rahasyam - xx -

azeSena - xx -

yathAvad adhigacchati - xx -

*vlm.18. Having thus purified his mind (from the vile passions), he attends to the service of his spiritual preceptors and holy persons, and makes himself acquainted with the mysteries of religion. (This is the second stage of yoga, which is one of moral discipline and search after truth).

*sv.18 From the preceptors he learns all the secrets of yoga. NOTEH Of course, vicara means 'direct observation or looking into.

16 17 18

असंसङ्गाभिधामन्यां तृतीयां योगभूमिकाम् । ततः पतत्यसौ कान्तः पुष्पशय्यामिवामलाम् ॥६।१२६।१९॥

अ-संसङ्ग.अभिधाम् अन्याम् तृतीयाम् योग-भूमिकाम् ।

a-saMsaGga.abhidhAm anyAm tRtIyAm yoga-bhUmikAm |

tततः पतत्य्_असौ कान्तः पुष्प-शय्याम् इव_अमलाम् ॥६।१२६।१९॥

ata: patati_asau kAnta: puSpa-zayyAm iva_amalAm ||6|126|19||

into

what's otherwise.known.as non.attachment

–the third yogic Level–

this loveable fellow falls

a pure bed of flowers

*vlm.19. He then enters into the third stage of unsociality or avoidance of all company, which he finds to be as agreeable to him as a bed of flowers. (Lit; a bedstead be strewn with flowers).

*sv.19 Easily thereafter he graduates to the third state of yoga known as asamsanga, non-attachment or freedom.

*a-saMsaGga.abhidhAm anyAm – called non-attachment otherwise tRtIyAm yoga-bhUmikAm – at the third yogic Level tata: patati_asau kAnta: – thus falls this loveable fellow puSpa-zayyAm iva_amalAm – into a pure bed of flowers.

यथावच्छास्त्रवाक्यार्थं मतिमाधाय निश्चलम् । तापसाश्रमविश्रामैरध्यात्मकथनक्रमैः ॥६।१२६।२०॥

यथावच्_छास्त्र-वाक्य.अर्थम् मतिम् आधाय निश्चलम् ।

yathAvat_zAstra-vAkya.artham matim AdhAya nizcalam |

तापसा_आश्रम-विश्रामैर्_अध्यात्म-कथन-क्रमैः ॥६।१२६।२०॥

tApasA_Azrama-vizrAmai:_adhyAtma-kathana-kramai: ||6|126|20||

yathAvat_zAstra-vAkya.artham – according.with the meaningful words of shAstra

matim AdhAya nizcalam – hvg given his thot constantly

tApasA_Azrama-vizrAmai: - xx -

adhyAtma-kathana-kramai: - xx -

*vwv.2132-33/20-21. Having applied his mind steadily to the meaning of the words of the scriptures properly, he wears out his extended life seated on a couch of stone, with his rests in the hermitages of ascetics and with (his participation in) courses of narration concerning the Supeme Spirit, which blame worldly life and which are equally the steps in producing indifference to the world.

*vlm.20. Here he learns to fix his mind to its steadiness, according to the dictates of the sástras; and passes his time in talking on spiritual subjects, in society of hermits and devotees.

संसारनिन्दकैस्तद्वद्वैराग्यकरणक्रमैः । शिलाशय्यासमासीनो जरयत्यायुराततम् ॥६।१२६।२१॥

संसार-निन्दकैस्_तद्.वत् वैराग्य-करण-क्रमैः ।

saMsAra-nindakai:_tat.vat vairAgya-karaNa-kramai: |

शिला-शय्या-समासीनो_जरयत्य्_आयुर्_आततम् ॥६।१२६।२१॥

zilA-zayyA-samAsIno jarayati_Ayu:_Atatam ||6|126|21||

saMsAra-nindakai:_tadvat x

vairAgya-karaNa-kramai: x

zilA-zayyA-samAsIna: x

jarayati_Ayu:_Atatam x .

*vlm.21. He sits also with the dispassionate Vairagis, and religious recluses sannyasis who are disgusted with the world; and relying on the firm rock of his faith, he wears out his long life with ease.

#nindaka (mostly ifc.) a blamer or scorner (cf. brAhmaNa n. ब्राह्मण- , veda-n. वेद) MBh.&c -- saMsAra-nindaka, y6126.021

#zilA-zayyA-samAsIn

19 20 21

वनवासविहारेण चित्तोपशम.शोभिना । असङ्गसुखसौम्येन कालं नयति नीतिमान् ॥६।१२६।२२॥

वन.वास-विहारेण चित्त.उपशम.शोभिना ।

vana.vAsa-vihAreNa citta.upazam a.zobhinA |

अ-सङ्ग-सुख-सौम्येन कालम् नयति नीतिमान् ॥६।१२६।२२॥

a-saGga-sukha-saumyena kAlam nayati nItimAn ||6|126|22||

vana.vAsa-vihAreNa – w a comfortable cabin in the woods

citta.upazama.zobhinA – Affective mind in peaceful splendor

asaGga-sukha-saumyena – unattached-pleasant coolth

kAlam nayati nItimAn – in time, one who is prudent is led

...

*vwv.2134. The righteous one spends his time by roaming in forest sites, placid with the joy of on-attachment and lovely with the calmness of mind.

*vlm.22. He passes his moral life with cheerful delight of his loneliness, and pleasing tranquility of his mind in his woodland retreat and wanderings.

*sv.22 He roams the forests in seclusion and strives to quieten the mind.

अभ्यासात्साधुशास्त्राणाम् करणात्पुण्यकर्मणाम् । जन्तोर्यथावदेवेयम् वस्तुदृष्टिः प्रसीदति ॥६।१२६।२३॥

अभ्यासात् साधु-शास्त्राणाम् करणात् पुण्य-कर्मणाम् ।

abhyAsAt sAdhu-zAstrANAm karaNAt puNya-karmaNAm |

जन्तोर्_यथावद्_एव_इयम् वस्तु-दृष्टिः प्रसीदति ॥६।१२६।२३॥

janto:_yathAvat_eva_iyam vastu-dRSTi: prasIdati ||6|126|23||

...

abhyAsAt –

after abhyAsa.Practice =

sAdhu-zAstrANAm karaNAt x

puNya-karmaNAm – of good karmas

jantoH_yathAvad eva x

iyam vastu-dRSTi: prasIdati – this view of the substantial .

*vlm.23. By study of holy books and performance of religious acts, he gets a clear view of things, as it generally attends upon the virtuous lives of men.

*sv.23 Adherence to the scriptures and to virtuous conduct bestows upon him the faculty of seeing the truth.

तृतीयं भूमिकां प्राप्य बुधोऽनुभवति स्वयम् । द्विःप्रकारमसंसङ्गं तस्य भेदमिमं शृणु ॥६।१२६।२४॥

तृतीयम् भूमिकाम् प्राप्य बुधो ऽनुभवति स्वयम् ।

tRtIyam bhUmikAm prApya budha:_anubhavati svayam |

द्विःप्रकारम् अ-संसङ्गम् तस्य भेदम् इमम् शृणु ॥६।१२६।२४॥

dvi:prakAram a-saMsaGgam tasya bhedam imam zRNu ||6|126|24||

having reached the Third Level

a realized person experiences hirself as unattached in two waysH

of that listen to this difference

tRtIyam bhUmikAm prApya x

budha:_anubhavati svayam |

dvi:prakAram a-saMsaGgam x

tasya bhedam imam zRNu x

*vlm.p.24 The conscious man who has arrived at the third stage of yoga practice perceives in himself two kinds of disconnection with the world, as you will now hear from me.

22 23 24

द्विविधोऽयम् असंसङ्गः सामान्यः श्रेष्ठ एव च । नाहम् कर्ता न भोक्ता च न बाध्यो न च बाधकः ॥२५॥

द्वि.विधो ऽयम् अ-संसङ्गः सामान्यः श्रेष्ठ एव च ।

dvi.vidha:_ayam a-saMsaGga: sAmAnya: zreSTha* eva ca |

न_अहम् कर्ता न भोक्ता च न बाध्यो_न च बाधकः ॥६।१२६।२५॥

na_aham kartA na bhoktA ca na bAdhya:_na ca bAdhaka: ||6|126|25||

dvi.vidha: ayam a-saMsaGga - twofold is this detachment =

sAmAnya: zreSTha eva ca – the ordinary & the bestH

na aham kartA - I am not the Doer =

na bhoktA ca - nor the Enjoyer =

na bAdhya: x

na ca bAdhaka: x .

*vwv.2135-36-37-38. This non-attachment is of two kinds—the ordinary and the best. "Everything brought into existence by previous actions, whether it is pleasure or pain, is only dependent on God. What is my doership in this matter? The enjoyments of objects of pleasure are intense diseases. Riches are great_misfortunes. Associations are only for separation. Anxieties are diseases of the mind. Time is engaged in swallowing up things continuously." The annihilation of mental inclinations inwardly in the above manner, due to the indifference of one with a mind fastened to the meanings of the sentences (of scriptures), is that ordinary non-attachment.

*vlm.25. Now this disconnection of one with all others is of two sorts, one of which is his ordinary disassociation with all persons and things, and the other is his absolute unconnection with every thing including himself. (i.e. One's entire irrelation with both the subjective and objective).

*sv.24-25 This non-attachment or freedom is of two types, the ordinary and the superior.

Note the play of ca na.

इत्यसञ्जनमर्थेषु सामान्यासङ्गनामकम् । प्राक्कर्मनिर्मितं सर्वमीश्वराधीरमेव च ॥६।१२६।२६॥

इत्य्_असञ्जनम् अर्थेषु सामान्य.असङ्ग-नामकम् ।

iti_asaJjanam artheSu sAmAnya.asaGga-nAmakam |

प्राक्.कर्म-निर्मितम् सर्वम् ईश्वर.अधीरम् एव च ॥६।१२६।२६॥

prAk.karma-nirmitam sarvam Izvara.adhIram eva ca ||6|126|26||

iti_asaJjanam artheSu x

sAmAnya.asaGga-nAmakam x

prAkkarma-nirmitam sarvam x

Izvara.adhIram eva ca x .

*vlm.26. The ordinary unconnection is the sense of one's being neither the subject or object of his action, nor of his being the the slayer of or slain by any body; but that all accidents are incidental to his prior acts (of past lives), and all dependant to the dispensations of Providence.

*sv.26-27 One who practises the first type of freedom feels, "I am neither the doer, nor the enjoyer, neither do I afflict others nor am I afflicted by others."

सुखं वा यदि वा दुःखं कैवात्र मम कर्तृता । भोगाभोगा महारोगाः सम्पदः परमापदः ॥६।१२६।२७॥

सुखम् वा यदि वा दुःखम् का_एव_अत्र मम कर्तृता ।

sukham vA yadi vA du:kham kA_eva_atra mama kartRtA |

भोगाभोगा महारोगाः सम्पदः परमापदः ॥६।१२६।२७॥

bhogAbhogA* mahArogAH sampada: paramApada: ||6|126|27||

sukham vA yadi vA du:kham - whether pleasure or sorrow =

kA_eva_atra mama kartRtA - just what here is my doership? =

bhoga.abhogAH mahArogAH x

sampada: paramApada: x .

*vwv.2135-36-37-38. .. whether it is pleasure or pain, is only dependent on God. What is my doership in this matter? The enjoyments of objects of pleasure are intense diseases. Riches are great_misfortunes. Associations are only for separation. Anxieties are diseases of the mind. Time is engaged in swallowing up things continuously." The annihilation of mental inclinations inwardly in the above manner, due to the indifference of one with a mind fastened to the meanings of the sentences (of scriptures), is that ordinary non-attachment.

*vlm.27. It is the conviction that, I have no control over my happiness or misery or pain or pleasure; and that all prosperity and adversity, employment and privation, and health and desease, ever betide me of their own accord.

*sv.27-30 All this happens on account of past karma under the aegis of god. I do nothing whether there is pain or pleasure, good fortune or calamity..

25 26 27

वियोगायैव संयोगा आधयो व्याधयो धियः । कालः कवलनोद्युक्तः सर्वभावाननारतम् ॥६।१२६।२८॥

वियोगाय_एव संयोगा आधयो_व्याधयो_धियः ।

viyogAya_eva saMyogA* Adhaya:_vyAdhaya:_dhiya: |

कालः कवलन.उद्युक्तः सर्व-भावान् अनारतम् ॥६।१२६।२८॥

kAla: kavalana.udyukta: sarva-bhAvAn anAratam ||6|126|28||

vi.yogAya eva x

sam.yogAH Adhaya:_vyAdhaya:_dhiya: x

kAla: - Time =

kavalana.udyukta: - devouring-ready =

sarva.bhAvAn anAratam – for all being continually.

*vlm.28. All union is for its disunion, and all gain is for its loss; o the health and disease and pain and pleasure come by turns, and there is nothing which is not succeeded by its reverse. Because time with its open jaws, is ever ready to devour all things.

*sv.27-30 All this happens on account of past karma under the aegis of god. I do nothing whether there is pain or pleasure, good fortune or calamity. All these, as also meeting and parting, psychic distress and physical illness, are brought about by time alone." Thus thinking, he investigates the truth. He is practising ordinary non-attachment or freedom.

अनास्थयेति भावनाम् यदभावनमान्तरम् । वाक्यार्थलग्नमलसः सामान्योऽसाव्_असंगमः ॥६।१२६।२९॥

अन्-आस्थया_इति भावनाम् यद्_अभावनम्_आन्तरम् ।

an-AsthayA_iti bhAvanAm yat_abhAvanam Antaram |

वाक्यार्थ-लग्नम् अलसः सामान्यो ऽसाव्_अ-संगमः ॥६।१२६।२९॥

vAkyArtha-lagnam alasa: sAmAnya:_asau_a-saMgama: ||6|126|29||

anAsthayA - by/with -

iti - so -

bhAvanAm x

yat - which is - abhAvanam - xx - Antaram - within -

vAkyArtha-lagnam alasa: x

sAmAnya:_asau_asaMgama: x .

anAsthayA iti bhAvanAm by 'Indifference' the feeling / mental inclination yad abhAvanam Antaram which is interior nonFeeling vAkya.artha-lagnam alasa: word-meaning=clinging indolent sAmAnyo asau asaMgama:_this is common non-attachment

AB. iyam anAsthÂpi zravaNÂdi-sAhAyyena vAkyÂrtha-jJAnÂsaktasyaîvÂsaMsaGga-sukhAya nÂnyasya .. ||6|126|

anAsthayeti bhAvAnAM yad-abhAvanam-Antaram

अनास्थयेति भावानां यदभावनमान्तरम् । ००० ।। २९

VA - this way, not holding to perceptions, ...

#bhAvana a.I causing to be, effecting, producing, … bhAvanA, bhAvanam f/n. the act of producing or effecting forming in the mind, conception, apprehension, imagination, supposition, fancy, thought, meditation (bhAvanayA ind. in thought, in imagination -nAm >bandh, with tasmin, to occupy one's imagination with, direct one's thoughts to) (in logic) that cause of memory which arises from direct perception … — y1.026.022 abhAvana <nahi ka:cit kRtair artho nÂkRtair apy abhAvanAt> y2.019.025

#lasa adj. shining, playing, moving hither and thither … alasa adj. lazy, indolent, dull, weary.

#saMgama, saGgama m. coming together, meeting (in a friendly or hostile manner), union, intercourse or association with (tena with and without <saha> tasya, or comp.); connection or contact with (tena or comp.; with anarthena, "coming to harm", "injury"); sexual union; confluence (of two rivers as of the Ganges and the jumnA, or of a river, at its mouth, with the ocean; such confluences are always held sacred) … y1.029.022 #asaMgama m. not associating with; (for <asaGga> m. q.v.) = <vairagya>, no attachment to (tasmin)

अनेकक्रमयोगेन संयोगेन सहात्मनाम् । वियोगेनासतामन्तः प्रयोगेनात्मसंविदाम् ॥६।१२६।३०॥

अनेक-क्रम-योगेन संयोगेन सह_आत्मनाम् ।

aneka-krama-yogena saMyogena saha_AtmanAm |

वियोगेन_असताम् अन्तः प्रयोगेन_आत्म-संविदाम् ॥६।१२६।३०॥

viyogena_asatAm anta: prayogena_Atma-saMvidAm ||6|126|30||

aneka-krama-yogena - xx -

saMyoga.conjunction/union.ena saha_AtmanAm - xx -

viyogena_asatAm anta: - xx -

prayogena_Atma-saMvidAm - xx -

#yoga saMyoga viyoga prayoga

*vwv.2139-42/30-33. When the Reality, which is the further bank of the ocean of worldly existence, the Essence and the Supreme Cause, has arrived at a manifestation firmly, like a fruit placed on the hand, by this application of method (viz., investigation), by association with noble souls and separation from the wicked, by the use of one's own intellect within, by manly effort and by the employment of constant practice, then, abiding silently and calmly, having certainly cast far away the contemplation of the meanings of words such as, "I am not the doer; od is the doer or my action derived from prakRti (or Nature) (is the doer)," is called the best_non-attachment.

*vlm.30. With this sort of the disunion of every thing in the mind, and our union with the society of high minded men; and disassociation with the vile and unrighteous, and association with spiritual knowledgeH

*saMyuj -

#viyuj -

#prayuj -

28 29 30

पौरुषेण प्रयत्नेन संतताभ्यासयोगतः । करामलकवद्वस्तुन्यागते स्फुटतां दृढम् ॥६।१२६।३१॥

पौरुषेण प्रयत्नेन संतत.अभ्यास-योगतः ।

pauruSeNa prayatnena saMtata.abhyAsa-yogata: |

करामलक.वत् वस्तुनि_आगते स्फुटताम् दृढम् ॥६।१२६।३१॥

karAmalaka.vat vastuni_Agate sphuTatAm dRDham ||6|126|31||

when, by_pauruSa Effort, through

constant_abhyAsa yoga, clear

as a gooseberry in the hand,

the substantial realities

come-to their certain clarity pauruSeNa prayatnena –

by pauruSa Effort

saMtata.abhyAsayoga-tas

thru constant_abhyAsa yoga

kara.Amalaka-vad

clear as a gooseberry in the hand

vastuni

the substantial realities

Agate sphuTatAm dRDham

when come-to clarity certainly.

*sv.31 By the diligent practice of this yogic method, by resorting to the company of the holy ones and the avoidance of evil company, the truth is clearly revealed.

संसाराम्बुनिधेः पारे सारे परमकारणे । नाहं कर्तेश्वरः कर्ता कर्म वा प्राकृतं मम ॥६।१२६।३२॥

संसार.अम्बु.निधेः पारे सारे परम-कारणे ।

saMsAra.ambu.nidheH pAre sAre parama-kAraNe |

न_अहम् कर्ता.ईश्वरः कर्ता कर्म वा प्राकृतम् मम ॥६।१२६।३२॥

na_aham kartA.Izvara: kartA karma vA prAkRtam mama ||6|126|32||

saMsAra.ambunidheH -

in saMsAra Ocean

pAre sAre –

on the other shore of its sAra Essence

parama-kAraNe –

in the ultimate cause

na aham kartA-Izvara: -

I am not the Divine Doer

kartA karma vA –

or any Doer, or the karma done

prAkRtam mama –

or accrued by me.

*sv.32 When thus one realises the supreme which is the only essence or truth beyond this ocean of samsara, he realises "I am not the doer but god alone is the doer; not even in the past did I do anything. "

कृत्वा दूरतरे नूनमिति शब्दार्थभावनम् । यन्मौनमासनं शान्तं तच्छ्रेष्ठासङ्ग उच्यते ॥६।१२६।३३॥

कृत्वा दूरतरे नूनम् इति शब्दार्थ-भावनम् ।

kRtvA dUratare nUnam iti zabdArtha-bhAvanam |

यन्_मौनम् आसनम् शान्तम् तच्_छ्रेष्ठ-अ.सङ्ग उच्यते ॥६।१२६।३३॥

yat_maunam Asanam zAntam tat_zreSTha.a.saGga* ucyate ||6|126|33||

he's put it all far.far-away, this sense of "Meaning", so that_now

what is his silent seat in peace is known.as Perfect_nonAttachment

*vlm.p.33 Having left aside the thought of one’s agency on any act, whoever sits quiet silent and tranquil in himself, such a one is said to be absolutely unconnected with everything in the world.

31 32 33

यन्नान्तर्न बहिर्नाधो नोर्ध्वम् नाशासु नाम्बरे । न पदार्थे नापदार्थे च जडे न च चेतने ॥६।१२६।३४॥

यन्_न_अन्तर् न बहिर् न_अधो_न_ऊर्ध्वम् न_आशासु न_अम्बरे ।

yat_na_antar_na bahir_na_adha:_na_Urdhvam na_AzAsu na_ambare |

न पदार्थे न_अपदार्थे च जडे न च चेतने ॥६।१२६।३४॥

na padArthe na_apadArthe ca jaDe na ca cetane ||6|126|34||

what is not inside nor outside

not below & not above

not in space nor in the sky

not in something nor in nothing

not in the inert_nor sentient

...

yat_na_antar_na bahir_na_adha: x

na_Urdhvam na_AzAsu na_ambare |

na padArthe na_apadArthe x

ca jaDe na ca cetane x

*vlm. ... not situated in the sky, or in any side or part of the all surrounding air and space...

आसितं भासनं शान्तमभासं नभसा समम् । अनाद्यन्तमजं कान्तं कच्छ्रेष्ठासङ्ग उच्यते ॥६।१२६।३५॥

आसितम् भासनम् शान्तम् अभासम् नभसा समम् ।

Asitam bhAsanam zAntam abhAsam nabhasA samam |

अन्-आद्यन्तम् अजम् कान्तम् कच्_छ्रेष्ठ.असङ्ग उच्यते ॥६।१२६।३५॥

an-Adyantam ajam kAntam kat_zreSTha.asaGga* ucyate ||6|126|35||

resting in light

tho peacefully lightless

a likeness with the spacious sky

without beginning or end, unborn

this is called the beautiful best detachment.

Asitam bhAsanam zAntam x

abhAsam nabhasA samam |

an-Adyantam ajam kAntam x

kat_zreSTha.asaGga* ucyate x

*vlm.p.34 The Lord of all is he … *vlm.p.35 who is present and manifest in everything without being expressed in any, who pervades all things like the clear sky, and who is without beginning or end or birth or death. Whoever seeks this Lord of all is said to be set in the best part of this third stage of yoga.

संतोषामोदमधुरः सत्कार्यामलपल्लवः । चित्तनालाग्रसंलीनो विघ्नकण्टकसंकटः ॥६।१२६।३६॥

संतोष.आमोद-मधुरः सत्कार्य.अमल-पल्लवः ।

saMtoSa.Amoda-madhura: satkArya.amala-pallava: |

चित्त-नालाग्र-संलीनो_विघ्न-कण्टक-संकटः ॥६।१२६।३६॥

citta-nAlAgra-saMlIna:_vighna-kaNTaka-saMkaTa: ||6|126|36||

saMtoSa.Amoda-madhura: - Contentment is a rich perfume =

satkArya.amala-pallava: - good Action the pure blossom =

citta-nAla.agra-saMlIna: - the Affection-sprout clinging =

vighna-kaNTaka-saMkaTa: x .

*vlm.36. Contentment is as sweet fragrance in the mind, and virtuous acts are as handsome as the leaves of a flower; the heart string is as a stalk beset by the thorns of cares and anxieties, and thralls with the gusts of dangers and difficulties.

34 35 36

विवेकपद्मो रूढोऽन्तर्विचारार्कविलासितः । फलं फलत्यसंसङ्गा तृतियां भूमिकामिमाम् ॥६।१२६।३७॥

विवेक-पद्मो रूढो ऽन्तर्.विचार.अर्क-विलासितः ।

viveka-padma:_rUDha:_antar.vicAra.arka-vilAsita: |

फलम् फलत्य्_अ-संसङ्गा तृतियाम् भूमिकाम् इमाम् ॥६।१२६।३७॥

phalam phalati_a-saMsaGgA tRtiyAm bhUmikAm imAm ||6|126|37||

the Lotus of Discernment springs within =

vicAra.arka-vilAsita: - splashed with light by the sun of Enquiry =

the fruit is fruiting nonAttachment =

tRtiyAm bhUmikAm imAm - This is the Third Level.

*vlm.37. The flower of inward discrimination, is expanded like the lotus-bud, by the sun-beams of reason, and produces the fruit of resignation in the garden of the third stage of yoga-practice.

*jd.37 - viveka-padma: rUDha: antar - the Lotus of Discernment springs within = vicAra.arka-vilAsita: - splashed with light by the sun of Enquiry = phalam phalati asaMsaGgA - the fruit brings-forth nonAttachment = tRtiyAm bhUmikAm imAm - This is the Third Level.

समवायाद्विशुद्धानां संचयात्पुण्यकर्मणाम् । काकतालीययोगेन प्रथमोदेति भूमिका ॥६।१२६।३८॥

समवायाद्_विशुद्धानाम् संचयात् पुण्य-कर्मणाम् ।

samavAyAt_vizuddhAnAm saMcayAt puNya-karmaNAm |

काकतालीय-योगेन प्रथमा_उदेति भूमिका ॥६।१२६।३८॥

kAkatAlIya-yogena prathamA_udeti bhUmikA ||6|126|38||

samavAyAt vizuddhAnAm x

saMcayAt puNya-karmaNAm x

kAkatAlIya-yogena x

prathamA udeti bhUmikA x

*vlm.38. As it is by association with holy men, and by means of the assemblage of virtuous acts, that one arrives on a sudden to the first stage of yoga:-

*sv.38 The first stage of yoga presents itself to one by accidental coincidence, as it were, after one has led a pure life full of virtuous deeds.

भूमिः प्रोदितमात्रा तैरमृताङ्करिकेव सा । विवेकेनाम्बुसेकेन रक्ष्या पाल्या प्रयत्नतः ॥६।१२६।३९॥

भूमिः प्रोदित-मात्रा तैर्_अमृत.अङ्करिका_इव सा ।

bhUmi: prodita-mAtrA tai:_amRta.aGkarikA_iva sA |

विवेकेन_अम्बु-सेकेन रक्ष्या पाल्या प्रयत्नतः ॥६।१२६।३९॥

vivekena_ambu-sekena rakSyA pAlyA prayatnata: ||6|126|39||

bhUmi: prodita-mAtrA tai:_amRta.aGkarikA_iva sA x

vivekena.ambu-sekena rakSyA pAlyA prayatnata: x .

*vlm.39. So is this first step to be preserved with care, and grown up like a tender sprout, with the watering of reasoning at its root; (in order to lead it to the succeeding steps or stages).

*sv.39 One who sets his foot on it should cherish it and protect it with great_zeal, diligence and effort.

37 38 39

येनांशेनोल्लसत्येषा विचारेणोदयं नयेत् । तमेवानुदिनं यत्नात्कृषीवल इवाङ्करम् ॥६।१२६।४०॥

येन_अंशेन_उल्लसत्य्_एषा विचारेण_उदयम् नयेत् ।

yena_aMzena_ullasati_eSA vicAreNa_udayam nayet |

तम् एव_अनुदिनम् यत्नात् कृषीवल इव_अङ्करम् ॥६।१२६।४०॥

tam eva_anudinam yatnAt kRSIvala* iva_aGkaram ||6|126|40||

yena aMzena ullasati x

eSA vicAreNa udayam nayet x

tam eva anudinam yatnAt x

kRSIvala: iva aGkaram x .

#kRSIvala: farmer, cultivator, ploughman.

*vlm.40. The yoga practitioner like a good gardener, must foster the rising plant of spiritual knowledge, by the daily application of reasoning to every part of it. (The parts of the plant of spirituality, are its dispassionateness, unworldliness and the like, which require to be reared up by proper reasoning).

एषा हि परिमृष्टान्तरन्यासां प्रसवैकभूः । द्वितीयाम् भूमिकाम् यत्नात्तृतीयां प्राप्नुयात् ततः ॥६।१२६।४१॥

एषा हि परिमृष्ट.अन्तरन्यासाम् प्रसव.एकभूः ।

eSA hi parimRSTa.antaranyAsAm prasava.ekabhU: |

द्वितीयाम् भूमिकाम् यत्नात् तृतीयाम् प्राप्नुयात् तत: ॥६।१२६।४१॥

dvitIyAm bhUmikAm yatnAt tRtIyAm prApnuyAt tata: ||6|126|41||

eSA hi x

parimRSTa.antara?nyAsAm -

parimRSTa-interior-nyAsA =

prasava.ekabhUH x

dvitIyAm bhUmikAm - the Second Level =

yatnAt tRtIyAm prApnuyAt tata: x .

*vlm.41. This stage being well managed, and all its parts being properly performed, introduces the succeeding stages; (all which depend on the first as their basis).

श्रेष्ठा संसङ्गता ह्येषा तृतिया भूमिकात्र हि । भवति प्रोज्झिताशेषसंकल्पकलनः पुमान् ॥६।१२६।४२॥

श्रेष्ठा संसङ्गता ह्य्_एषा तृतिया भूमिका_अत्र हि ।

zreSThA saMsaGgatA hi_eSA tRtiyA bhUmikA_atra hi |

भवति प्रोज्झित.अशेष-संकल्प-कलनः पुमान् ॥६।१२६।४२॥

bhavati projjhita.azeSa-saMkalpa-kalana: pumAn ||6|126|42||

zreSThA saMsaGgatA hy eSA - xx -

tRtiyA bhUmikA atra hi for the third level here -

bhavati - becomes -

projjhita.azeSa-saMkalpa-kalana: - xx -

pumAn - xx -

*vlm.42. Now the better state of the third stage, as it has been already described, is one of all desires and arrogations in the mind of the yogi.

*sv.42 Thus he should proceed to the next state, enquiry. By diligently practising enquiry he should ascend to the third state, freedom.

40 41 42

Râma said—

मूढस्यासत्कुलोत्थस्य प्रवृत्तस्याधमस्य च । अप्राप्तयोगिसङ्गस्य कथमुत्तरणं भवेत् ॥६।१२६।४३॥

मूढस्य_असत्-कुल.उत्थस्य प्रवृत्तस्य_अधमस्य च ।

mUDhasya_asat-kula.utthasya pravRttasya_adhamasya ca |

अप्राप्त-योगि-सङ्गस्य कथम् उत्तरणम् भवेत् ॥६।१२६।४३॥

aprApta-yogi-saGgasya katham uttaraNam bhavet ||6|126|43||

mUDhasya - of a fool =

asat-kula.utthasya x

pravRttasya adhamasya ca – and produced in an inferior =

a-prApta-yogi-saGgasya - of one without the company of yogIs =

katham uttaraNam bhavet - how does he cross saMsAra.Sea?

*vlm.43. Ráma saidH-Now tell me sir, what is the way of the salvation of an ignorant_man, of one of a base birth, and addicted to baseness himself; who has never associated with the yogis, nor received any spiritual instruction.

*sv.43 RAMA askedH How is it possible for an ignorant person born in a wicked family and who does not enjoy the company of holy ones to cross this ocean of samsara?

एकामथ द्वितीयां वा तृतीयां चेतरश्_च वा । आरूढस्य मृतस्य_अथ कीदृशी भगवन्गतिः ॥६।१२६।४४॥

एकाम् अथ द्वितीयाम् वा तृतीयाम् चेतरश्_च वा ।

ekAm atha dvitIyAm vA tRtIyAm cetara:_ca vA |

आरूढस्य मृतस्य_अथ कीदृशी भगवन् गतिः ॥६।१२६।४४॥

ArUDhasya mRtasya_atha kIdRzI bhagavan gati: ||6|126|44||

ekAm atha – to the first then =

dvitIyAm vA - or the second =

tRtIyAm cetaro ca vA - or third or more =

ArUDhasya mRtasya atha – of one who has ascended and then died

kIdRzI bhagavan gati: - what, Lord.bhagavan, is the path?

*vlm.44. Who has never ascended on any of the first, second or succeeding stages of yoga, and is dead in the like state of ignorance in which he was born.

*sv.44 Also, if one dies while yet in the first or the second or the third state of yoga, what happens to him?

Vasishtha said—

मूढस्यारूढदोषस्य तावत्संसृतिरातता । यावज्जन्मान्तरशतैः काकतालीययोगतः ॥६।१२६।४५॥

मूढस्य_आरूढ-दोषस्य तावत् संसृतिर्_आतता ।

mUDhasya_ArUDha-doSasya tAvat saMsRti:_AtatA |

यावज्_जन्म.अन्तर-शतैः काकतालीय-योगतः ॥६।१२६।४५॥

yAvat janma.antara-zatai: kAkatAlIya-yogata: ||6|126|45||

as.for a fool who follows wickedness

so.long.as his Samsâra expands

his hundreds of births come.to.be

like the random Crow & Coconut

*vlm. … carried by the current of his reincarnation ... *sv. ... by accidental coincidence.

*jd.45 - mUDhasya.ArUDha-doSasya मूढस्य आरूढ-दोषस्य for the fool brought to wickedness = tAvat saMsRti:_AtatA तावत् संसृतिर् आतता as.long.as the saMsAra expands = yAvaj_janma.antara-zatai: यावत् जन्म-अन्तर-शतैः so much within hundreds of births = kAkatAlIya-yogata: काकतालीय-योगतः (it is) by chance, like the Coconut Crow.

rs 43 44 vs 45

अथवा साधु-संगत्या वैराग्यं नाभ्युदेति हि । वैराग्योऽभ्युदिते जन्तोरवश्यं भूमिकोदयः ॥६।१२६।४६॥

अथवा साधु-संगत्या वैराग्यम् न_अभ्य्.उदेति हि ।

athavA sAdhu-saMgatyA vairAgyam na_abhi.udeti hi |

वैराग्यो ऽभ्युदिते जन्तोर्_अवश्यम् भूमिका_उदयः ॥६।१२६।४६॥

vairAgya:_abhyudite jantoH_avazyam bhUmikA_udaya: ||6|126|46||

athavA sAdhusaMgatyA

but otherwise w/ good company

vairAgyam na abhyudeti_hi

Dispassion does not rise at all

vairAgya: abhyudite jantoH

When Dispassion is arisen in a person

avazyam bhUmikA-udaya:

most certainly the arising level …

*vlm.46. Or it_may be that one happens to be dissatisfied with the world, by his association with holy men; and the resignation which springs thereby, becomes the ground of one of the stages of his yoga.

*sv.46-47 Till then he experiences this samsara. When dispassion arises in his heart, then samsara recedes.

ततो नश्यति संसार इति शास्त्रार्थसंग्रहः । योगभूमिकयोत्क्रान्तजीवितस्य शरीरिणः ॥६।१२६।४७॥

ततH_नश्यति संसार इति शास्त्र.अर्थ-संग्रहः ।

tata:_nazyati saMsAra* iti zAstra.artha-saMgraha: |

योग-भूमिकया_उत्क्रान्त-जीवितस्य शरीरिणः ॥६।१२६।४७॥

yoga-bhUmikayA_utkrAnta-jIvitasya zarIriNa: ||6|126|47||

tatas nazyati saMsAra:

"thus saMsAra is destroyed"

iti zAstrArtha-saMgraha:

is the collective meaning of the shAstras.

yoga-bhUmikayA x

utkrAnta-jIvitasya zarIriNa: x .

*vwv.1013/47-48 The former bad deed (or sin) of the embodied one whose life has gone out in a stage (or step) of yoga, wanes in accordance with the portion of (such) stage (accomplished).

*vlm.47. By this means, the man is saved from this miserable world; because it is the united voice of all the sástras, that an embodied being is released from death, no sooner he has passed through any one stage of yoga (or union with his maker).

*sv.46-47 Till then he experiences this samsara. When dispassion arises in his heart, then samsara recedes.

भूमिकांशानुसारेण क्षीयते पूर्वदुष्कृतम् । ततः सुर-विमानेषु लोकपालपुरेषु च ॥६।१२६।४८॥

भूमिक.अंश.अनुसारेण क्षीयते पूर्व-दुष्कृतम् ।

bhUmika.aMza.anusAreNa kSIyate pUrva-duSkRtam |

ततः सुर-विमानेषु लोकपाल-पुरेषु च ॥६।१२६।४८॥

tata: sura-vimAneSu lokapAla-pureSu ca ||6|126|48||

bhUmikA.aMza.anusAreNa ..

by following a particular stage/degree

kSIyate pUrva-duSkRtam

former misdoing is diminished.

tata: sura-vimAneSu

then in Brightling aircars

lokapAla-pureSu ca

and in the cities of the Protectors of the Quarters..

*vwv.1013/47-48 The former bad deed (or sin) of the embodied one whose life has gone out in a stage (or step) of yoga, wanes in accordance with the portion of (such) stage (accomplished). /48-49 Then, he sports in heavenly cars, in the cities of the (semi-divine) guardians of the world and in the bowers of the gardens of Mount Meru, in the company of lovely women.

*vwv.1012/48 Even an imperfect practice of this yoga destroys the effects of past sins.

*vlm.48. The performance of a part only of some of the stages of yoga, is enough for the remission of past sins; and for conducting the expurgated person to the celestial abode in a heavenly car. (The wicked man turning from his wickedness, and doing what is right and saveth his soul).

46 47 48

मेरूपवनकुञ्जेषु रमते रमणीसखः । ततः सुकृतसम्भारे दुष्कृते च पुरा कृते ॥६।१२६।४९॥

मेरु.उपवन-कुञ्जेषु रमते रमणी-सखः ।

meru.upavana-kuJjeSu ramate ramaNI-sakha: |

ततH सुकृत-सम्भारे दुष्कृते च पुरा कृते ॥६।१२६।४९॥

tata: sukRta-sambhAre duSkRte ca purA kRte ||6|126|49||

meru-upavana-kuJjeSu - in the garden.groves of Mount.Meru -

ramate ramaNI-sakha: - he plays with his girlfriends -

tata: sukRta-sambhAre x

duSkRte ca purA kRte - and when misdeeds done before

...

thus in good-deedful bad-deed and ago done

*vwv.1013/48-49 Then, he sports in heavenly cars, in the cities of the (semi-divine) guardians of the world and in the bowers of the gardens of Mount Meru, in the company of lovely women. *vwv.1014/49-50 Then, when the wealth of good deeds and the bad deeds done before (in former births) ...

*vlm.49. He enjoys the Parnassian groves of sumeru in company with his beloved, when the weight of his righteous acts, out-weighs those of unrighteousness.

#bhR - #sambhR - #sambhAra -m.- (end-comp. f. -A) bringing together, collecting (= #sambhRti); preparation, equipment, provision, necessaries, materials, requisite, collection of things required for any purpose (with Buddhists twofold, viz.1. #puNya-s., "meritorious acts", and 2. #jJAna-s., "science"; others add 3. #zamatha-s., "quietude", and 4. #vidarzana-s., "farsightedness" dharmas.117); = #-yajus; property, wealth; fulness, completeness; multitude, number, quantity; high degree, excess of (love, anger &c); maintenance, support, nourishment; s.-tva n. the state of (being) a requisite; s.-zIla n. (with Buddhists) the virtue of possessing the requisites (see above) dharmas.106.

भोगजाले परिक्षीणे जायन्ते योगिनो भुवि । शुचीनां श्रीमतां गेहे सुप्ते गुणवतां सताम् ॥६।१२६।५०॥

भोग-जाले परिक्षीणे जायन्ते योगिनो_भुवि ।

bhoga-jAle parikSINe jAyante yogina:_bhuvi |

शुचीनाम् श्रीमताम् गेहे सुप्ते गुणवताम् सताम् ॥६।१२६।५०॥

zucInAm zrImatAm gehe supte guNavatAm satAm ||6|126|50||

...

bhoga-jAle parikSINe - when the net of pleasures is exhausted =

jAyante yogina:_bhuvi - such yogIs are born on Earth +

zucInAm zrImatAm gehe x

supte guNavatAm satAm x .

*vwv.1014/49-50 Then, when the wealth of good deeds and the bad deeds done before (in former births) are exhausted in the multitude of enjoyments or sufferings (in heaven or in hell), the yogins are born on earth. *vwv.1015/50-51 Having been born in the protected home of pure, wise and prosperous persons, these (yogin s), steeped in yoga, pursue only yoga

*vlm.50. The yogi, released from the trap of his temporal enjoyments, and has passing his alloted period; expires in duetime, to be reborn in the houses of yogis and rich men, or in the private mansions of learned, good and virtuous people.

जनित्वा योगमेवैते सेवन्ते योगवासिताः ।

तत्र प्राग्भावनाभ्यस्तयोगभूमिक्रमं बुधाः ।

स्मृत्वा परिपतन्त्युच्चैरुत्तरं भूमिकाक्रमम् ॥६।१२६।५१॥

जनित्वा योगम् एव_एते सेवन्ते योग-वासिताः ।

janitvA yogam eva_ete sevante yoga-vAsitA: |

तत्र प्राग्.भावना.अभ्यस्त-योगभूमि-क्रमम् बुधाः ।

tatra prAk.bhAvanA.abhyasta-yogabhUmi-kramam budhA: |

स्मृत्वा परिपतन्त्य्_उच्चैर्_उत्तरम् भूमिका-क्रमम् ॥६।१२६।५१॥

smRtvA paripatanti_uccai:_uttaram bhUmikA-kramam ||6|126|51||

janitvA yogam eva ete x

sevante - they pursue =

yoga-vAsitAH - yoga.experienced =

tatra - there =

prAg.bhAvanA.abhyasta=yoga.bhUmi-kramam x

former-BhAvanA-practised-yogaState-level

budhAH - the wise =

smRtvA - having remembered =

paripatanti uccai: - fall gradually into =

uttaram bhUmikA-kramam - the highest step-order.

*vwv.1015/50-51 Having been born in the protected home of pure, wise and prosperous persons, these (yogin s), steeped in yoga, pursue only yoga. *vwv.1016/51 There, the wise ones, having remembered the performance of the step of yoga practised in earlier manifestations (or incarnations), very much fall upon the performance of the higher step (of yoga).

*sv.51 Very soon he ascends the ladder of yoga again.

*vlm.51. Being thus born, he betakes himself to the habitual practice of the yoga of his former birth; and has the wisdom to begin at once at the stage to which he was practiced, and which left unfinished beforeH (hence arises the difference in the capacities of youth).

भूमिकात्रितियं त्वेतद्राम जाग्रदिति स्मृतम् । यथावद्भेदबुद्ध्येदं तज्जाग्रदिति दृश्यते ॥६।१२६।५२॥

भूमिका-त्रितियम् त्व्_एतद्_राम जाग्रद्_इति स्मृतम् ।

bhUmikA-tritiyam tu_etat_rAma jAgrat_iti smRtam |

यथावद्_भेद-बुद्ध्या_इदम् तज्_जाग्रद्_इति दृश्यते ॥६।१२६।५२॥

yathAvat_bheda-buddhyA_idam tat_jAgrat_iti dRzyate ||6|126|52||

bhUmikA-tritiyam tu_etat rAma - this triad of bhUmikA Stages, rAma =

jAgrat iti smRtam - is called Waking =

yathAvat bheda-buddhyA idam - because by intellectual distinction =

tat jAgrat iti dRzyate - That is seen to be "Waking".

*sv.52 These three states are known as 'waking state' because in them there is division in consciousness.

*jd.52 - bhUmikA-tritiyam tu_etat rAma - this triad of bhUmikA Stages, rAma = jAgrat iti smRtam - is called Waking = yathAvat bheda-buddhyA idam - because by intellectual distinction = tat jAgrat iti dRzyate - That is seen to be "Waking".

उदेति योगयुक्तानामत्र केवलमार्यता । याम् दृष्ट्वा मूढबुद्धिनामभ्युदेति मुमुक्षुता ॥६।१२६।५३॥

उदेति योग-युक्तानाम् अत्र केवलम् आर्यता ।

याम् दृष्ट्वा मूढ-बुद्धिनाम् अभ्युदेति मुमुक्षुता ॥६।१२६।५३॥

udeti yoga-yuktAnAm atra kevalam AryatA |

yAm dRSTvA mUDha-buddhinAm abhy.udeti mumukSutA ||6|126|53||

udeti yoga-yuktAnAm x

atra kevalam AryatA x

yAm dRSTvA mUDha-buddhinAm x

abhyudeti mumukSatA –

there arises the desire for Freedom.

*vlm.53. Men employed in yoga acquire a venerable dignity, (in their very appearance), which induce the ignorant to wish for their liberation also; (in order to attain to the same rank).

*sv.53 However, the practitioner becomes an adorable person (arya). Seeing him, the ignorant are inspired.

कर्तव्यमाचरन्काममकर्तव्यमनाचरन् । तिष्ठति प्राकृताचारो यः स आर्य इति स्मृतः ॥६।१२६।५४॥

कर्तव्यम् आचरन् कामम् अकर्तव्यम् अनाचरन् ।

kartavyam Acaran kAmam akartavyam anAcaran |

तिष्ठति प्राकृत.आचारो_यः स आर्य इति स्मृतः ॥६।१२६।५४॥

tiSThati prAkRta.AcAra:_ya: sa* Arya* iti smRta: ||6|126|54||

kartavyam Acaran_kAmam - xx -

a-kartavyam an-Acaran -not doing what is not to.be.done -

tiSThati prAkRta.AcAra: - xx -

ya: sa* Arya iti smRta: - such a one is known as Arya.noble

*vwv.2238. He is considered as a noble person who remains with a natural behavior, performing willingly what ought to be done and not performing what ought_not to be done.

*sv.54 He who engages himself in righteous actions and avoids evil is adorable (arya).

52 53 54

यथाचारं यथाशास्त्रं यथाचित्तं यथास्थितम् । व्यवहारमुपादत्ते यः स आर्य इति स्मृतः ॥६।१२६।५५॥

यथाचारम् यथाशास्त्रम् यथाचित्तम् यथास्थितम् ।

yathAcAram yathAzAstram yathAcittam yathAsthitam |

व्यवहारम् उप.आदत्ते यः स आर्य इति स्मृतः ॥६।१२६।५५॥

vyavahAram upa.Adatte ya: sa* Arya* iti smRta: ||6|126|55||

according.with custom

according.with shAstra

according.with affective mind

according.with circumstances

–

someone who carries.on so is known as an Arya.Noble

* yathAAcAram - according.with custom = yathAzAstram - according.with shAstra = yathAcittam - according.with affective mind = yathAsthitam - according.with situation = vyavahAram upAdatte ya: - someone who carries.on so = ya: sa* Arya iti smRta: - such a one is known as Arya.noble

*vwv.2239. He is considered as a noble person

who undertakes worg according to established rule of conduct, according to sacred precept,

according to conscience {?citta} and according to cirsumstances.

*vlm. ... according to customary usage, and the ordinances of shAstras;

who acts conscentiously and according to his position; and thus dispenses all his affairs in the world,

is verily called a venerable man.

* yathAAcAram - according.with custom = yathAzAstram - according.with shAstra = yathAcittam - according.with affective mind = yathAsthitam - according.with situation = vyavahAram upAdatte ya: - someone who carries.on so = ya: sa* Arya iti smRta: - such a one is known as Arya.noble

प्रथमायामङ्कुरितं द्वितीयायां विकासितम् । फलीभूतं तृतीयायामार्यत्वं योगिनो भवेत् ॥६।१२६।५६॥

प्रथमायाम् अङ्कुरितम् द्वितीयायाम् विकासितम् ।

prathamAyAm aGkuritam dvitIyAyAm vikAsitam |

फली.भूतम् तृतीयायाम् आर्यत्वम् योगिनो_भवेत् ॥६।१२६।५६॥

phalI.bhUtam tRtIyAyAm Aryatvam yogina:_bhavet ||6|126|56||

prathamAyAm aGkuritam – in the first having been a shoot

dvitIyAyAm vikAsitam – in the second a blossom

phalI.bhUtam tRtIyAyAm – yielding fruit in the Third =

Aryatvam yogina:_bhavet – the condition of nobility in a yogin comes to be.

*vlm.56. The venerableness of yogis germinates in the first stage, it blossoms in the second, and becomes fruitful in the third stage of yoga.

.AB. udety_Aryatvam prathama-bhUmikAyAm zuchecchAyAm aGkuritam | ...

आर्यतायां मृतो योगी शुभसंकल्पसम्भृतान् । भोगान्भुक्त्वा चिरं कालं योगवाञ्जायते पुनः ॥६।१२६।५७॥

आर्यतायाम् मृतो_योगी शुभ-संकल्प-सम्भृतान् ।

AryatAyAm mRta:_yogI zubha-saMkalpa-sambhRtAn |

भोगान् भुक्त्वा चिरम् कालम् योगवाञ्_जायते पुनः ॥६।१२६।५७॥

bhogAn bhuktvA ciram kAlam yogavAn_jAyate puna: ||6|126|57||

AryatAyAm mRta:_yogI - in a state of Nobility a dead yogin

zubha-saMkalpa-sambhRtAn – x

bhogAn_bhuktvA – x

ciram kAlam - after a long time

yogavAn_jAyate puna: - he is born again as a yogin.

#sambhRta

*vlm.57. The venerable yogi dying in state of yoga, comes first to enjoy the fruition of good desires for a long time (in his next birth); and then becomes a yogi againH (for the completion of his yoga).

*sv.57 One who dies after thus having gained the status of an adorable one (arya) and who has obviously cultivated noble thoughts, enjoys the delights of heaven for a long time and then he is born as a yogi.

55 56 57

भूमिकात्रितयाभ्यासादज्ञाने क्षयमागते । सम्यग्ज्ञानोदये चित्ते पूर्णचन्द्रोदयोपमे ॥६।१२६।५८॥

भूमिका-त्रितय.अभ्यासाद् अज्ञाने क्षयम् आगते ।

bhUmikA-tritaya.abhyAsAt ajJAne kSayam Agate |

सम्यग्.ज्ञान.उदये चित्ते पूर्ण-चन्द्र.उदय.उपमे ॥६।१२६।५८॥

samyak.jJAna.udaye citte pUrNa-candra.udaya.upame ||6|126|58||

thru practice of these three Levels

when Nescience has been destroyed

when the affective mind has come toTotal Wisdom

like the moon entering its fullness

...

bhUmikA-tritaya.abhyAsAt

from practice of these three levels = ajJAne kSayam Agate - when Ignorance has come to destruction = samyag-jJAna.udaye citte - when the affective mind has entered Total Wisdom = pUrNa-candra.udaya.upame - like the moon entering fulness.

*vwv.2143-44/58-59. When ignorance has reached its end due to the practice of the (above) three stages and when there is the appearance of true knowledge in the mind like the rising of the full moon...

*vlm.58. The practice of the parts enjoyed in the three first stages of yoga, serves to destroy at first the ignorance of the yogi, and then sheds the light of true knowledge in his mind, as brightly as the beams of full-moon illume the sky at_night.

*sv.58 By the diligent practice of the first three states of yoga, ignorance is destroyed and the light of wisdom arises in one's heart.

*jd.58 - bhUmikA-tritaya.abhyAsAt – from practice of these three levels = ajJAne kSayam Agate - when Ignorance has come to destruction = samyag-jJAna.udaye citte - when the affective mind has entered Total Wisdom = pUrNa-candra.udaya.upame - like the moon entering fulness.

निर्विभागमनाद्यन्तं योगिनो युक्तचेतसः । समं सर्वं प्रपश्यन्ति चतुर्थी भुमिकामिताः ॥६।१२६।५९॥

निर्विभागम् अनाद्यन्तम् योगिनो_युक्त-चेतसः ।

nirvibhAgam anAdyantam yogina:_yukta-cetasa: |

समम् सर्वम् प्रपश्यन्ति चतुर्थी भुमिका-मिताः ॥६।१२६।५९॥

samam sarvam prapazyanti caturthI bhumikA-mitA: ||6|126|59||

nir.vibhAgam –

without partaking

an.Ady-antam –

without beginning or end

yogina:_yukta-cetasa: -

yogIs of restained affection

caturthI bhumikA-mitAH -

who have measured/reached the Fourth Level

samam sarvam prapazyanti –

see everything the Same.

*vwv.2143-44/58-59. ... the yogin-s with one-pointed minds who have gone to thje fourth stage, perceive everything equally, without division and without beginning and end.

*sv.59-61 In the fourth state of yoga, the yogis behold the one in all with a mind that is free from division. Division has ceased and unity is steady, and therefore they behold the world as if it were a dream.

*vlm.59. He who devotes his mind to yoga, with his undivided attention from first to last, and sees all things in one even and same light, is said to have arrived to the fourth stage of yoga.

*jd.59 - nir.vibhAgam - without partaking = an.Ady-antam - without beginning or end = yogina:_yukta-cetasa: - yogI.s of restained affection = caturthI bhumikA-mitAH - who have measured/reached the Fourth Level = samam sarvam prapazyanti - see everything the Same.

अद्वैते स्थैर्यमायाते द्वैते प्रशममागते । पश्यन्ति स्वप्नवल्लोकान्चतुर्थी भूमिकामिताः ॥६।१२६।६०॥

अद्वैते स्थैर्यम् आयाते द्वैते प्रशमम् आगते ।

advaite sthairyam AyAte dvaite prazamam Agate |

पश्यन्ति स्वप्नवत् लोकान्_चतुर्थी भूमिकामिताः ॥६।१२६।६०॥

pazyanti svapnavat_lokAn_caturthI bhUmikAmitA: ||6|126|60||

when the non.dual comes unto conviction

when the dual has come to peaceful rest

they see the worlds as.if in a dream

such are those who have attained the Fourth State

*vwv.2145/60. When nonduality has attained to stability and duality has reached its end, the ones who have gone to the fourth stage see the worlds like a dream.

*vlm.p.60 As the mistake of duality disappears from sight and the knowledge of unity shines supremely bright, the yogi in this state is said to have reached the fourth stage of yoga when he sees the world like a vision in his dream.

58 59 60

भुमिकात्रितयम् जाग्रच्चतुर्थी स्वप्न उच्यते । विच्छिन्नशरदभ्रांशविलयं प्रविलीयते ॥६।१२६।६१॥

भुमिका-त्रितयम् जाग्रच्_चतुर्थी स्वप्न उच्यते ।

bhumikA-tritayam jAgrat caturthI svapna* ucyate |

विच्छिन्न-शरद-भ्रांश-विलयम् प्र.विलीयते ॥६।१२६।६१॥

vicchinna-zarada-bhrAMza-vilayam pra.vilIyate ||6|126|61||

three Levels are known as Waking

the fourth is called the Dream state

which disperses like autumnal clouds, comes to an end, and melts away

bhumikA-tritayam jAgrat x

caturthI svapna* ucyate |

vicchinna-zarada-bhrAMza-vilayam x

pra.vilIyate x

*vlm.p.61 The first three stages are called the waking state of the yogi, but the fourth is said to be a state of dreaming. That which can be seen disappears from his sight, just as the dispersed clouds of autumn gradually vanish from sight, and as the scenes in a dream recede to nothingness.

सत्ताअवशेष एवास्ते पञ्चमीं भूमिकां गतः । पञ्चमीं भूमिकामेत्य सुषुप्तपदनामिकाम् ॥६।१२६।६२॥

सत्ता.अवशेष एव_आस्ते पञ्चमीम् भूमिकाम् गतः ।

sattA.avazeSa* eva_Aste paJcamIm bhUmikAm gata: |

पञ्चमीम् भूमिकाम् एत्य सुषुप्त-पद=नामिकाम् ॥६।१२६।६२॥

paJcamIm bhUmikAm etya suSupta-pada=nAmikAm ||6|126|62||

what remains of such reality has come to the fifth Level

which has the name of the deep.Sleep-state.

sattA.avazeSa* eva_Aste x

paJcamIm bhUmikAm gata: |

paJcamIm bhUmikAm etya x

suSupta-pada=nAmikAm x

*vwv. "the place of profound repose"...

*vlm.p.62 They who have their minds lying dormant in them and who are unconscious of their bodily sensations are said to be in the fifth stage. This is called the sleeping state or the trance of yoga meditation.

शान्ताशेषविशेषांशस्तिष्ठत्यद्वैतमात्रके । गलितद्वैतनिर्भासमुदितोऽन्तः प्रबुद्धवान् ॥६।१२६।६३॥

शान्त.अशेष-विशेष.अंशस्_तिष्ठत्य्_अद्वैत-मात्रके ।

zAnta.azeSa-vizeSa.aMza:_tiSThati_advaita-mAtrake |

गलित-द्वैत-निर्भासम् उदितो ऽन्तः प्रबुद्धवान् ॥६।१२६।६३॥

galita-dvaita-nirbhAsam udita:_anta: prabuddhavAn ||6|126|63||

peaceful, entirely without residue, he abides in pure nonDuality

having shed dual appearances, rising within as one fully awake

...

zAnta.azeSa-vizeSa.aMza: x

tiSThati_advaita-mAtrake |

galita-dvaita-nirbhAsam x

udita:_anta: prabuddhavAn x

*vlm.p.63 In this state, there is an utter cessation of awareness in the mind of the yogi of the endless varieties of things and species. The yogi relies on his awareness of only an undivided unity. His sense of duality is entirely melted down and lost in the cheerfulness of his awakened mind.

*vwv.2147/62b-63. ... with all his distinguishing parts (or features) abated, lives in mere non-duality. Risen with the appearance of duality vanished, he is one who has awakened within.

61 62 63

सुषुप्तघन एवास्ते पञ्चमीं भूमिकामितः । अन्तर्मुखतया तिष्ठन्बहिर्वृत्तिपरोऽपि सन् ॥६।१२६।६४॥

सुषुप्त-घन एव_आस्ते पञ्चमीम् भूमिकाम् इतः ।

suSupta-ghana* eva_Aste paJcamIm bhUmikAm ita: |

अन्तर्-मुखतया तिष्ठन् बहिर्-वृत्ति-परो ऽपि सन् ॥६।१२६।६४॥

antar-mukhatayA tiSThan bahir-vRtti-para:_api san ||6|126|64||

*vlm.p.64 The fifth stage is also a state of sound sleep. The yogi loses all external perceptions and sits quietly with his internal vision.

...

in the thickness of deep Sleep

the Fifth Level

then resting inwardly while engaged in external activity.

परिशान्ततया नित्यं निद्रालुरिव लक्ष्यते । कुर्वन्नभ्यासमेतस्यां भूमिकायां विवासन: ॥६।१२६।६५॥

परि.शान्ततया नित्यम् निद्रालुर्_इव लक्ष्यते ।

pari.zAntatayA nityam nidrAlu: iva lakSyate |

कुर्वन्न्_अभ्यासम् एतस्याम् भूमिकायाम् विवासन: ॥६।१२६।६५॥

kurvan_abhyAsam etasyAm bhUmikAyAm vivAsana: ||6|126|65||

parizAntatayA nityam –

a constant state of enveloping peace

nidrAlur iva lakSyate –

having the character of sleep

kurvan-n abhyAsam etasyAm bhUmikAyAm –

making practise of this Level

vivAsana:

is vi-vAsana Dishabituation/Deprogramming.

*vwv.2148-49/64-65. The one who has gone to the fifth stage exists only in uninterrupted deep sleep (or profound repose), remaining with inwardness (of consciousness), though wholly engaged in external actions. The one without desires, doing repeated practice in this stage, is seen as if asleep always due to much tranquillity.

*vlm.p.65 The continued calmness of his posture gives him the appearance of sleep. The yogi continues in this position practicing the denial of all his desires.

*vlm.65. The continued sedateness of his posture, gives him the appearance of his dormancy, and the yogi continues in this position, the practice of the mortification of all his desires.

*sv.63-65 He who has reached this state, though he is engaged in diverse external activities, rests in himself.

*jd.65 - parizAntatayA nityam - a constant state of enveloping peace = nidrAlur iva lakSyate - having the character of sleep = kurvan-n abhyAsam etasyAm bhUmikAyAm - making practise of this Level = vivAsana: is vi-vAsana Dishabituation/Deprogramming.

षष्ठीं तुर्याभिधामन्यां क्रमात्क्रमति भूमिकाम् । यत्र नासन्न सद्रूपो नाहं नाप्यनहंकृतिः ॥६।१२६।६६॥

षष्ठीम् तुर्य.अभिधाम् अन्याम् क्रमात् क्रमति भूमिकाम् ।

SaSThIm turya.abhidhAm anyAm kramAt kramati bhUmikAm |

यत्र न_असन्_न सद् रूपो_न_अहम् न_अप्य्_अन्-अहम्कृतिः ॥६।१२६।६६॥

yatra na_asat_na sat rUpa:_na_aham na_api_an-ahamkRti: ||6|126|66||

the sixth Level

otherwise known as the "Fourth State"

comes next in order

where there is no unreality nor formal reality

no "I" nor any non-"I"dentity

*vlm.p.66 This step leads gradually to the sixth stage, which is a state of unconsciousness both to the existence and nonexistence of things, as also of one’s egoism and non-egoism.

64 65 66

केवलं क्षीणमननमास्ते द्वैतैक्यनिर्गतः । निर्ग्रन्थिः शान्तसंदेहो जीवन्मुक्तो विभावनः ॥६।१२६।६७॥

केवलम् क्षीण-मननम् आस्ते द्वैत.ऐक्य-निर्गतः ।

kevalam kSINa-mananam Aste dvaita.aikya-nirgata: |

निर्ग्रन्थिः शान्त-संदेहो जीवन्मुक्तो_विभावनः ॥६।१२६।६७॥

nirgranthi: zAnta-saMdeho jIvanmukta:_vibhAvana: ||6|126|67||

kevalam kSINa-mananam x

Aste dvaita.aikya-nirgata: x

nirgranthi: zAnta-saMdeha: x

jIvanmukta:_vibhAvana: x .

#nirgranthi

#vibhAvana

#nirgata

*vlm.67. The yogi remains unmindful of everything, and quite unconscious of the unity or duality, and by being freed from every scruple and suspicion in his mind, he arrives to the dignity of living liberation. (This tetrastich is based on the sruti which says, bhidyate hadayagranyi, chidyate svvammshyayah tasmindvashte parávare.)

*sv.66-67 After thus proceeding from one state to another, he reaches the sixth which is the turiya. In this he realises, "I am neither real nor unreal, nor even egoless. I am beyond duality and unity. All doubts are at rest."

अनिर्वानोऽपि निर्वाणश्चित्रदीप इव स्थितः । अन्तH शून्यो बहिH शून्यH शून्यH कुम्भ इव_अम्बरे ॥६।१२६।६८॥

अनिर्वानो ऽपि निर्वाणश्_चित्र-दीप इव स्थितः ।

anirvAna:_api nirvANa:_citra-dIpa* iva sthita: |

अन्तH शून्यो_बहिH शून्यH शून्यH कुम्भ इव_अम्बरे ॥६।१२६।६८॥

anta: zUnya:_bahi: zUnya: zUnya: kumbha* iva_ambare ||6|126|68||

a-nirvAno api nirvANa: अ-निर्वानः अपि निर्वाणः - tho without_nirvANa, he is (in) nirvANa = citra-dIpa iva sthita: चित्र-दीपः इव स्थितः set like a pictured lamp = anta:zUnyo bahi:zUnya: अन्तः-शून्यः बहिः-शून्यः inwardly empty, outwardly empty = zUnya: kumbha iva ambare शून्यः कुम्भे इव अम्बरे empty as a pot in space.

*vwv.2152/68. Though not liberated from existence, he is liberated, remaining like a lamp in a picture (which does not shine though not consumed). He is empty within and empty without, like an empty pot in space.

*vlm.68. The yogi of this sort though yet inextinct or living, is said to be extinct or dead to his sensibility; he sits as a pictured lamp which emits no flame, and remains with a vacant heart and mind like an empty cloud hanging in the empty air.

*sv.68 He remains like a painting of a lamp (hence, though he has not reached nirvana lamp without fuel he is like a lamp without fuel as the lamp is only a painted figure).

*jd.68 - a-nirvAno api nirvANa: अ-निर्वानः अपि निर्वाणः - tho without_nirvANa, he is (in) nirvANa = citra-dIpa iva sthita: चित्र-दीपः इव स्थितः set like a pictured lamp = anta:zUnyo bahi:zUnya: अन्तः-शून्यः बहिः-शून्यः inwardly empty, outwardly empty = zUnya: kumbha iva ambare शून्यः कुम्भे इव अम्बरे empty as a pot in space.

अन्तर्पूर्णो बहिर्पूर्णः पूर्णकुम्भ इवार्णवे । किंचिदेवैष सम्पन्नस्त्वथ वैष न किंचन ॥६।१२६।६९॥

अन्तर् पूर्णो_बहिर् पूर्णः पूर्ण-कुम्भ इव_अर्णवे ।

antar_pUrNa:_bahir pUrNa: pUrNa-kumbha* iva_arNave |

किंचिद् एव_एष सम्पन्नस्_त्व्_अथ वा_एष न किम्चन ॥६।१२६।६९॥

kiMcit eva_eSa* sampanna:_tu_atha vA_eSa* na kimcana ||6|126|69||

full inside, full outside

–full as a pot dipped in the ocean–

though he seems to be endowed with something,

he is not anything at all

antar_pUrNa:_bahir_pUrNa: x

pUrNa-kumbha* iva_arNave |

kiMcit eva_eSa* sampanna: x

tu_atha vA_eSa* na kiMcana x

*vwv.2153/69. He is full within and full without like a (water-)filled pot within the ocean. He is quite possessed of something; or he is not anything.

*vlm.69. He is full within and without him, with and amidst the fulness of divine ecstasy, like a full pot in a sea; and possest of some higher power, yet he appears as worthless on the outside.

*sv.69 He is void within, void without, void like an empty vessel; at the same time he is full within and full without, like a full vessel immersed in the sea.

* अन्तः-पूर्णः Full inside, बहिः-पूर्णः full outside पूर्ण-कुम्भ इव अर्णवे like a full pot in the ocean kimचिद् एव एष संपन्नस् तु though he is endowed with something अथ वा एष न kimचन yet he is not anything at all.

67 68 69

षष्ठ्यां भूम्यामसौ स्थित्वा सप्ततीं भूमिमाप्नूयात् । विदेहमुक्तता तूक्ता सप्तमी योगभूमिका ॥६।१२६।७०॥

षष्ठ्याम् भूम्याम् असौ स्थित्वा सप्ततीम् भूमिम् आप्नूयात् ।

SaSThyAm bhUmyAm asau sthitvA saptatIm bhUmim ApnUyAt |

विदेह-मुक्तता तु_उक्ता सप्तमी योग-भूमिका ॥६।१२६।७०॥

videha-muktatA tu_uktA saptamI yoga-bhUmikA ||6|126|70||

SaSThyAm bhUmyAm asau sthitvA x

saptatIm bhUmim ApnUyAt |

videha-muktatA tu_uktA saptamI yoga-bhUmikA x

at the sixth Level this being situate

the seventh Level should be reached

for the seventh yoga-Level is the state of Bodiless Freedom.

*vlm.p.70 After passing his sixth grade, the yogi is led to the seventh stage which is called a state of disembodied liberation because of its pure spiritual nature.

अगम्या वचसां शान्ता सा सीमा भवभूमिषु । कैश्चित्सा शिवमित्युक्ता कैश्चिद्ब्रह्मेत्युदाहृता ॥६।१२६।७१॥

अगम्या वचसाम् शान्ता सा सीमा भव-भूमिषु ।

agamyA vacasAm zAntA sA sImA bhava-bhUmiSu |

कैश्चित् सा शिवम् इत्य्_उक्ता कैश्चिद् ब्रह्मेत्य्_उदाहृता ॥६।१२६।७१॥

kai:cit sA zivam iti_uktA kai:cit brahmeti_udAhRtA ||6|126|71||

agamyA –

not to be come to

= vacasAm –

by words

= zAntA –

Peace

= sA –

sIman –

boundary

= bhava-bhUmiSu –

in being-worlds

= kai:cit –

by which

sA –

= zivam –

auspicious shiva

= iti –

so said by which ones

brahma iti –

brahman so

= udAhRtA –

declared.

*vwv.2155/71a-73a. That (stage) which is inaccessible to words and is tranquil, is the utmost limit in the territories of worldly existence. Though it cannot be indicated always, it is taught somewhow.

*vlm.71. It is a state of quietude which is unapproachable (i.e. inexpressible) by words, and extends beyond the limits of this earth; it is said to resemble the state of Siva by some, and that of Brahma by others. (The two views of the Tantrikas and

Vedantists).

*sv.71 Their state is not for words to describe. Yet, they have been described variously.

*jd.71 - agamyA - not to be come to = vacasAm - by words = zAntA - Peace = sA - it = sIman - boundary = bhava-bhUmiSu - in being-worlds = kai:cit - by which = sA - it = zivam - auspicious shiva = iti - so = uktA - said = kaiz.cid - by which = brahma iti - brahman so = udAhRtA - declared.

कैश्चित्प्रकृतिपुंभावविवेक इति भाविता । अन्यैरप्यन्यथा नानाभेदैरात्मविकल्पितैः ॥६।१२६।७२॥

कैश्चित् प्रकृति-पुम्-भाव-विवेक इति भाविता ।

kai:cit prakRti-pum-bhAva-viveka* iti bhAvitA |

अन्यैर्_अप्य्_अन्यथा नाना-भेदैर् आत्म-विकल्पितैः ॥६।१२६।७२॥

anyai:_api_anyathA nAnA-bhedai: Atma-vikalpitai: ||6|126|72||

kai:cit – by some =

prakRti-puM-bhAva-viveka iti x

bhAvitA x

anyair apy anyathA – altho by others otherwise =

nAnA-bhedair Atma-vikalpitai: x .

*vlm.72. By some it is said to be the state of the androgyne deity, or the indiscriminate of the male and female powers; while others have given many other denomination to it, according to their respective fancies. (The other systems have different appellations to designate this state).

70 71 72

नित्यमव्यपदेश्यापि कथंचिदुपदिश्यते । सप्तैता भूमिकाः प्रोक्ता मया तव रघूद्वह ॥६।१२६।७३॥

नित्यम् अव्यपदेश्य_अपि कथम्.चिद्_उपदिश्यते ।

nityam avyapadezya_api katham.cit upadizyate |

सप्त_एता भूमिकाः प्रोक्ता मया तव रघूद्वह ॥६।१२६।७३॥

sapta_etA* bhUmikAH proktA* mayA tava raghUdvaha ||6|126|73||

nityam a.vyapadezya api x

kathaMcid upadizyate – however it is taught =

saptA etA bhUmikAH proktA - the bhUmika.Levels are said to be =

mayA tava raghUdvaha x .

#a-vyapadezya

*vlm.73. The seventh is the state of the eternal and incomprehensible God, and which no words can express nor explain in any way. Thus Ráma, have I mentioned to you the seven stages of yoga (each branding the other in its perfections).

आसामभ्यासयोगेन न दुःखमनुभूयते । अस्त्यत्यन्तमदोन्मत्ता मृदुमन्थरचारिणी ॥६।१२६।७४॥

आसाम् अभ्यास-योगेन न दुःखम् अनुभूयते ।

AsAm abhyAsa-yogena na du:kham anubhUyate |

अस्त्य्_अत्यन्त-मद.उन्मत्ता मृदु-मन्थर-चारिणी ॥६।१२६।७४॥

asti_atyanta-mada.unmattA mRdu-manthara-cAriNI ||6|126|74||

AsAm abhyAsa-yogena – x

na du:kham anubhUyate – does not experience sorrow

asti_atyanta-mada.unmattA – x

mRdu-manthara-cAriNI x .

*vwv.74. By practice of these perfections, one evades the miseries of this world; and it is by subjection of the indomitably elephantine senses, that one can arrive to these perfections.

*sv.74 They who practice these seven states do not come to grief.

करिणी विग्रह-व्यग्रा महादशन-शंसिनी । सा चेन्_निहन्यते नूनम् अनन्त.अनर्थ-कारिणी ॥६।१२६।७५॥

करिणी विग्रह-व्यग्रा महादशन-शंसिनी ।

kariNI vigraha-vyagrA mahAdazana-zaMsinI |

सा चेन्_निहन्यते नूनम् अनन्त.अनर्थ-कारिणी ॥६।१२६।७५॥

sA cet_nihanyate nUnam ananta.anartha-kAriNI ||6|126|75||

kariNI vigraha-vyagrA x

mahAdazana-zaMsinI x

sA cet_nihanyate nUnam x

ananta.anartha-kAriNI x

*vwv.75. Hear me relate to you Ráma, of a furious elephant, which with its protruded tusks, was ever ready to attack others.

*sv.75 But there is a terrible elephant roaming in a forest working havoc.

तदेतासु समग्रासु भूमिकासु नरो जयी । करिणी मदमत्ता सा यावन्न विजितौजसा ॥६।१२६।७६॥

को नाम सुभटस्तावत् सम्पत्समरभूमिषु ।

तद्_एतासु समग्रासु भूमिकासु नरो जयी ।

tat_etAsu samagrAsu bhUmikAsu naro jayI |

करिणी मदमत्ता सा यावन्_न विजित.ओजसा ॥६।१२६।७६॥

kariNI madamattA sA yAvat_ na vijita.ojasA ||6|126|76||

को_नाम सुभटस्_तावत् सम्पत्-समर-भूमिषु ।

ka:_nAma subhaTa:_tAvat sampat-samara-bhUmiSu |

tat_etAsu samagrAsubhUmikAsu - that in all these levels -

naro - a human -

jay kariNI madamattA sA x

yAvan_na vijita-ojasA x .

ko nAma subhaTa:_tAvat x

sampat-samara-bhUmiSu x

*vlm.76. And as this elephant was about to kill many men, unless it could be killed by some one of them; so are the senses of men like ferocious elephants of destruction to them.

*sv.76 If that_elephant is killed, then man attains success in all these seven states, not otherwise.

73 74 75

Râma said—

का_असौ प्रमत्ता करिणी काश्_च ता रण-भूमयः ॥६।१२६।७७॥

कथम् निहन्यते च_एषा क्व च_एषा रमते चिरम् ।

का_असौ प्रमत्ता करिणी काश्_च ता रण-भूमयः ॥६।१२६।७७॥

kA_asau pramattA kariNI kAH_ca tA* raNa-bhUmaya: ||6|126|77||

कथम् नि.हन्यते च_एषा क्व च_एषा रमते चिरम् ।

katham nihanyate ca_eSA kva ca_eSA ramate ciram |

kA asau pramattA kariNI x

kAH ca tA raNa-bhUmaya: - and what are those delightful/struggle=levels =

katham nihanyate ca_eSA x

kva ca_eSA ramate ciram x .

*vlm.77-78. Hence every man becomes victorious in all the stages of yoga, who has the valour of destroying this elephant of its sensuality the very first step of it. Ráma saidH-Tell me sir, who is this victorious hero in the field of battle, and what is the nature of this elephant that is his enemy, and what are these ground of combat where he encounters him, and the manner how he foils and kills this great foe of his.

Vasishtha said—

रामेच्छा नाम करिणी इदं मेऽस्त्वितिरूपिणी ॥६।१२६।७८॥

राम_इच्छा नाम करिणी इदम् "मे_अस्तु"-इति.रूपिणी ॥६।१२६।७८॥

rAma_icchA nAma kariNI* idam me_astu_iti.rUpiNI ||6|126|78||

Râma, the elephant is called Desire & she takes the form of "let.it.be.mine"

*vlm.p.78 Vasishtha repliedH—Râma, our desire has the gigantic figure of this elephant which roams at random in the forest of our bodies and sports demonstrating all our passions and feelings.

*Râma, icchA nAma kariNI* - desire namely is this causal [form] - idam me_astu_iti.rUpiNI - this "let.it.be.mine" form

76 rs77 vs78

शरीरकानेन मत्ता विविधोल्लासकारिणी । मत्तेन्द्रियोग्रकलभा रसनाकलभाषिणी ॥६।१२६।७९॥

शरीर-कानेन मत्ता विविधा.उल्लास-कारिणी ।

zarIra-kAnena mattA vividhA.ullAsa-kAriNI |

मत्त.इन्द्रिय.उग्र-कलभा रसना-कल-भाषिणी ॥६।१२६।७९॥

matta.indriya.ugra-kalabhA rasanA-kala-bhASiNI ||6|126|79||

zarIrakA anena mattA - by this embodied my.ness =

vividhA ullAsa-kAriNI x

matta-indriya.ugra-kalabhA -

x mad.aroused-senses-fierce-young elephant =

rasanA-kala-bhASiNI x .

*vlm.79. Ráma! it is our concupiscence which has the gigantic figure of this elephant, and which roams at random in the forest of our bodies, and sports in the demonstrations of all our passions and feelings.

*sv.79 Desire is that_elephant. It roams in the forest known as the body.

#kalabha: #kalabhI कलभः (भी f.) [कल्-अभच् Uṇ.3.122; करणे शुण्डया भाति; भा-क, रस्य लत्वम् Tv.] A young elephant, camel, or cub; ननु कलभेन यूथपतेरनुकृतम् M.5; द्विपेन्द्रभावं कलभः श्रयन्निव R.3.32;11.39;18.38. Bhāg.8.2.23. —#kalabhaka H_the young of an elephant

मनोगहनसंलीना कर्मदन्तद्वयान्विता । मदोऽस्या वासनाव्यूहः सर्वतः प्रसरद्वपुः ॥६।१२६।८०॥

मनो.गहन-संलीना कर्म-दन्त-द्वय.अन्विता ।

mana:gahana-saMlInA karma-danta-dvaya.anvitA |

मदो ऽस्या वासना-व्यूहः सर्वतः प्रसरद्-वपुः ॥६।१२६।८०॥

mada:_asyA* vAsanA-vyUha: sarvata: prasarat-vapu: ||6|126|80||

manas-gahana-saMlInA x

karma-danta-dvaya.anvitA – equipped with a pair of karmic tusks =

mada: asyAH vAsanA-vyUha: x

sarvata: prasarat-vapu: x .

*sv.80 It is maddened by sensuousness. It is restless with conditioning and tendencies (vasana).

*vlm.80. It hides itself in the covert of our hearts, and has our acts for its great tusks; its fury is our ardent desire of anything, and our great ambition is its huge body.

80मदोऽस्या वासनाव्यूहः सर्वतः प्रसरद्वपुः ।। ८०

VA - his madness is many vasanas, which manifest everythere as his body?

संसारदृष्टयो राम तस्याः समरभूमयः । भूयो यत्रानुभवति नरो जयपराजयौ ॥६।१२६।८१॥

संसार-दृष्टयो_राम तस्याः समर-भूमयः ।

saMsAra-dRSTaya: rAma tasyAH samara-bhUmaya: |

भूयो_यत्र_अनुभवति नरो_जय-पर.अजयौ ॥६।१२६।८१॥

bhUya:_yatra_anubhavati nara:_jaya-para.ajayau ||6|126|81||

saMsAra-dRSTaya: rAma - the scenes of saMsAra, rAma =

tasyAH samara-bhUmaya: - in those battle-stages =

bhUyas x

yatra anubhavati nara: - where a person experiences =

jaya-parAjayau – victory & defeat.

*vlm.81. All the scenes on earth are the fields for its battle, where men are often foiled in their pursuit of any.

*sv.81 This elephant destroys everybody in this world.

79 80 81

इच्छानागी निहन्त्येषा कृपणाज्जीवसंचयान् । वासनेहा मनाश्चित्तं संकल्पो भावनम् स्पृहा ॥६।१२६।८२॥

इच्छा-नागी निहन्त्य्_एषा कृपणाज्_जीव-संचयान् ।

वासना_इहा मनाश्_चित्तम् संकल्पो_भावनम् स्पृहा ॥६।१२६।८२॥

icchA-nAgI nihanti_eSA kRpaNAt_jIva-saMcayAn |

vAsanA_ihA manAH_cittam saMkalpa:_bhAvanam spRhA ||6|126|82||

icchA-nAgI nihanti eSA x

kRpaNAn jIva-saMcayAn x

vAsanA_ihA manAH_cittam x

saMkalpa:_bhAvanam spRhA x .

*vlm.82. The elephant of concupiscence kills members of miserly and covetous men, in the state of their wish or desire, or exertions and effort, or longing and hankering after anything.

*sv.82 It is known by different_names desire, vasana (tendency or mental conditioning), mind, thought, feeling, attachment, etc.

इत्यादिनिवहो नाम्नास्यास्त्वाशयकोशगः । धैर्यनाम्ना वरास्त्रेण प्रसृतामवहेलया ॥६।१२६।८३॥

इत्य्+आदि-निवहो_नाम्ना_अस्य_अस्त्व्_आशय-कोशगः ।

iti+Adi-nivaha:_nAmnA_asya_astu_Azaya-kozaga: |

धैर्य-नाम्ना वर.अस्त्रेण प्रसृताम् अवहेलया ॥६।१२६।८३॥

dhairya-nAmnA vara.astreNa prasRtAm avahelayA ||6|126|83||

iti.Adi-nivaha:_nAmnA - by the death of things like this

asya_astu_Azaya-kozaga: x

dhairya-nAmnA vara.astreNa - by the superweapon called Courage =

prasRtAm x

avahelayA – x

...

*sv. It should be slain by the weapon known as courage or determination born of the realisation of oneness. Only as long as one believes in objective existence does desire arise!

*vlm.83. In this manner does this fierce greediness, lurk in the sheath of human breast under the said several names, and it is only our forbearance from those desires, that serves as the great weapon of their destruction.

83धैर्यनाम्ना वरास्त्रेण प्रसृतामवहेलया ।। ८३

नागीं सर्वात्मिकामेतामिच्छां सर्वात्मना जयेत् ।

*VA - by the best weapon of dhairya, by disregarding प्रसृताम् (?)

the elephant of desire, which is nature of every limited being, by

सर्वात्मना (brahma gyanam) is overpowered.

नागीं सर्वात्मिकामेतामिच्छां सर्वात्मना जयेत् । यावद्वस्त्विदमित्येवमियमन्तर्विजृम्भते ॥६।१२६।८४॥

नागीम् सर्व.आत्मिकाम् एताम् इच्छाम् सर्व.आत्मना जयेत् ।

nAgIm sarva.AtmikAm etAm icchAm sarva.AtmanA jayet |

यावद्_वस्त्व्_इदम् इत्य्_एवम् इयम् अन्तर्_विजृम्भते ॥६।१२६।८४॥

yAvat vastu_idam iti_evam iyam antar_vijRmbhate ||6|126|84||

...

nAgIm sarva.AtmikAm etAm -

this cow elephant in everyself

Desire

is conquered by everyself

icchAm sarva.AtmanA jayet x

yAvat vastu_idam iti - as much as this is true

evam – so

iyam anta: - this within =

vijRmbhate - blossoms.

*sv. It should be slain by the weapon known as courage or determination born of the realisation of oneness. Only as long as one believes in objective existence does desire arise!

82 83 84

तावतुग्रा कुसंसारमहाविषविषूचिका । एतावदेव संसार इदमस्त्विति यन्मनः ॥६।१२६।८५॥

तावद्_उग्रा कुसंसार-महाविष-विषूचिका ।

tAvat ugrA ku.saMsAra-mahAviSa-viSUcikA |

एतावद्_एव संसार इदम् अस्त्व्_इति यन्_मनः ॥६।१२६।८५॥

etAvat_eva saMsAra* idam astu_iti ya_ mana: ||6|126|85||

tAvat ugrA – to that_extent fierce is

ku.saMsAra-mahAviSa-viSUcikA - bad.saMsAra-very.poisonous-plague

etAvat_eva – to this extent too

saMsAra* idam astu" - let Samsaara be this -

iti yat_mana: - whatever Mind is so

*vlm.85??. He is doomed to suffer under the colic pain of this venomous avarice, who mind to continue in this world, in the manner as it goes on with rest of mankind.

*sv.6.126.85 This alone is samsara:_the feeling 'This is'. Its cessation is liberation (moksa). This is the essence of jnana or wisdom.

अस्य तूपशमो मोक्ष इत्येवं ज्ञानसंग्रहः । प्रसादकारिणी स्वच्छा निरिच्छे विमलाकृतौ ॥६।१२६।८६॥

अस्य तु_उपशमो_मोक्ष इत्य्_एवम् ज्ञान-संग्रहः ।

asya tu_upazama:_mokSa* iti_evam jJAna-saMgraha: |

प्रसाद-कारिणी स्वच्छा निरिच्छे विमल.आकृतौ ॥६।१२६।८६॥

prasAda-kAriNI svacchA niricche vimala.AkRtau ||6|126|86||

asya tu_upazamo mokSa – but its upashama.Quieting is "Freedom"

iti_evam jJAna-saMgraha: x

prasAda-kAriNI svacchA niricche vimala.AkRtau x .

*vlm.86. It is the mitigation of the smart poison of avarice, that is our highest wisdom, and it is our liberation, when the calm and cooling countenance of inappetency appears to our sight.

*sv.86 Recognition of 'objects' gives rise to desire. Non-recognition of objects ends desire. When desire ends, the jiva drops its self-limitation.

तैलबिन्दुरिवादर्शे विश्राम्यत्युपदेशवाक् । असंवेदनमात्रेण नोदेतीच्छाभवाङ्कुरः ॥६।१२६।८७॥

तैल-बिन्दुर्_इव_आदर्शे विश्राम्यत्य्_उपदेश-वाक् ।

taila-bindu:_iva_Adarze vizrAmyati_upadeza-vAk |

अ-संवेदन-मात्रेण न_उदेति_इच्छाभव.अङ्कुरः ॥६।१२६।८७॥

a-saMvedana-mAtreNa na_udeti_icchAbhava.aGkura: ||6|126|87||

taila-bindu: iva

like a drop of oil

Adarze – on a mirror

vizrAmyati – resting

upadeza-vAk – the voice of the Teaching

a-saMvedana-mAtreNa - according.with the measure of nonPerception

na udeti icchAbhava.aGkura: - does not arise the desire-state-shoot.

*vlm.87. Words of advice stick to the sapient_mind, as drops of oil adhere on glass mirror; and that our indifference to the world is the only preventive of its thorns, and is the best advice to the wise.

विद् #vid - #saMvid - #saMvedana -n.- the act of perceiving or feeling, [exercising saMvit Awareness], perception, sensation • making known, communication, announcement, information. • #saMvedanIya adj. to be perceived or felt_nyAyas. • #saMvedita - (fr. Caus) made known, informed, instructed. • #saMvedya - to be known or understood or learnt • intelligible • to be communicated to (tasmin) • -tA - intelligibility • -tva -n.- • sensation nyAyas. •• Cognition, Analytical Perception —"... 'thinking' ... [but] much more than mere thinking. Cognition, comprehension, feeling, experience and knowledge are also implied by 'saMvedanam'. " SV

85 86 87

मनागभ्युदितैवैच्छा छेत्तव्यानर्थकारिणी । असंवेदनशस्त्रेण विषस्येवाङ्कुरावली ॥६।१२६।८८॥

मनाग् अभ्युदिता_एव_इच्छा छेत्तव्या_अनर्थ-कारिणी ।

manAg abhyuditA_eva_icchA chettavyA_anartha-kAriNI |

अ-संवेदन-शस्त्रेण विषस्य_इव_अङ्कुर.आवली ॥६।१२६।८८॥

a-saMvedana-zastreNa viSasya_iva_aGkura.AvalI ||6|126|88||

manAg abhyuditA eva icchA – even a little arisen desire

chettavyA anartha-kAriNI – should be chopped.down

a-saMvedana-zastreNa – with samvedana.Indifference for a weapon

viSasya iva – as.if of poison-ivy

aGkura.avalI – the shoot-ground.

chop the poison ivy when it sprouts

*vlm.88. It is as advisable to destroy a desire by the weapon of indifference, no sooner it rises in the breast, as it is proper to root out the sprout of a poisonous plant, before it spreads itself on the ground.

#chettavya – to be cut or split +

इच्छाविच्छुरितो जीवो विजहाति न दीनताम् । स्वसंवेदनयत्नस्तु तृष्णीमेवान्तरासनम् ॥६।१२६।८९॥

इच्छा-विच्छुरितो जीवो विजहाति न दीनताम् ।

icchA-vicchurito jIvo_vijahAti na dInatAm |

स्व.संवेदन-यत्नस्_तु तृष्णीम् एव_अन्तरासनम् ॥६।१२६।८९॥

sva.saMvedana-yatnas_tu tRSNIm eva_antarAsanam ||6|126|89||

icchA-vicchurito jIva: - the Living.jIva, clothed with desire =

vijahAti na dInatAm – does not remove its misery =

sva.saMvedana-yatna:_tu x

tRSNIm eva antarAsanam x .

*vlm.89. The concupiscent soul, is never freed from its miserliness; while the mere effort of one's indifferences, makes it set quiet in itself; (without cringing at others).

अवधानविनिर्मुक्तः सुप्तं शवशतम् यथा । ताम् प्रत्याहारबडिशेनेच्छामत्सीं नियच्छत ॥६।१२६।९०॥

अवधान-विनिर्मुक्तः सुप्तम् शव-शतम् यथा ।

avadhAna-vi.nirmukta: suptam zava-zatam yathA |

ताम् प्रत्याहार-बडिशेन_ईच्छा-मत्सीम् नियच्छत ॥६।१२६।९०॥

tAm pratyAhAra-baDizena_IcchA-matsIm niyacchata ||6|126|90||

avadhAna-vi.nirmukta: x

suptam zava-zatam yathA - asleep as a hundred corpses +

tAm pratyAhAra-baDizena x

IcchA-matsIm niyacchata x .

*vlm.90. It is by your carelessness about everything, and by your lying down as supine as a dead carcass, that you can kill your desire by the weapon of your indifference, as they catch and kill fishes with hooks; (by sitting silent beside some pond or lake).

*sv.87-93 The great_man therefore abandons all thoughts concerning what has been experienced and what has not been experienced.

90अवधानविनिर्मुक्तं सुप्तं शवशतं यथा ।

तां प्रत्याहारबडिशेनेच्छामत्सीं नियच्छत ।। ९०

VA - withdrawing attention, being like deep-sleeping or a hundred of corpses,

the fish of desire is restrained by the hook of withdrawal from objects

#matsin, *matsI – containing fish , marked by water (as a boundary) Na1r.

88 89 90

इदम् मेऽस्त्विति संवेगमाहुः कल्पनमुत्तमाः । अर्थस्याभावनं यत्तत्कल्पनात्याग उच्यते ॥६।१२६।९१॥

इदम् मे ऽस्त्व्_इति संवेगम् आहुः कल्पनम् उत्तमाः ।

अर्थस्य_अ-भावनम् यत् तत् कल्पनात्याग उच्यते ॥६।१२६।९१॥

idam me_astu_iti saMvegam Ahu: kalpanam uttamA: |

arthasya_a-bhAvanam yat tat kalpanAtyAga* ucyate ||6|126|91||

idam me astu iti - "Let.it.be for.me" =

saMvegam - xx -

Ahu: kalpanam uttamAH - xx -

arthasya abhAvanam yattat - xx -

kalpanA-tyAga ucyate - xx -

#saMvega

#kalpana

*vlm.91. Let this be mine or that I may have it, is what is called desire by the wise; and the want of every desire for wealth &c, is called resignation by them.

*sv.87-93 The great_man therefore abandons all thoughts concerning what has been experienced and what has not been experienced.

स्मरणं विद्धि संकल्पं शिवमस्मरणं विदुः । तत्र प्रागनुभूतम् च नानुभूतं च भाव्यते ॥६।१२६।९२॥

स्मरणम् विद्धि संकल्पम् शिवम् अ-स्मरणम् विदुः ।

smaraNam viddhi saMkalpam zivam a-smaraNam vidu: |

तत्र प्राग्.अनुभूतम् च न_अनुभूतम् च भाव्यते ॥६।१२६।९२॥

tatra prAk.anubhUtam ca na_anubhUtam ca bhAvyate ||6|126|92||

smaraNam viddhi saMkalpam – Memory, you should know, is a Concept

zivam asmaraNam vidu: - (shiva nonMemory, as.it's.known)

tatra – there

prAk.anubhUtam ca – both separately experienced

na_anubhUtam ca – and not experienced

bhAvyate – is to.be.found.

*vlm.92. Know that the remembrance of some thing, is alike the desire of having the same in one's possession again; and it includes both what was enjoyed before or next.

#smaraNa

अनुभूतं न_अनुभूतं स्मृतिं विस्मृत्य काष्ठवत् । सर्वमेव_आशु विस्मृत्य गूढस्_तिष्ठ महामतिः ॥६।१२६।९३॥

अनुभूतम् न_अनुभूतम् स्मृतिम् विस्मृत्य काष्ठवत् ।

anubhUtam na_anubhUtam smRtim vismRtya kASThavat |

सर्वम् एव_आशु विस्मृत्य गूढस्_तिष्ठ महामतिः ॥६।१२६।९३॥

sarvam eva_Azu vismRtya gUDha:_tiSTha mahAmati: ||6|126|93||

anubhUtam na_anubhUtam

what is experienced is not experienced,

smRtim vismRtya

memory forgotten,

kASThavat

like a woodblock

sarvam eva_Azu vismRtya

everything totally forgotten

gUDha:_tiSTha mahAmati:

rest as the hidden great thinker.

#guh to conceal - #gUDha -adj.- covered, hidden, secret.

*vlm.93. O high minded Ráma, you must learn to remain as a block in your mind, by forgetting whatever you think of or otherwise; all of which must be buried in oblivion, for your estrangement from the world. (Retire, the world shut out, imagination's airy wing repress. -Young).

*sv.87-93 The great_man therefore abandons all thoughts concerning what has been experienced and what has not been experienced.

91 92 93

ऊर्ध्वबाहुर्विरौम्येष न च कश्चिच्छृणोति तत् । असंकल्पः परं श्रेयः स किमन्तर्न भाव्यते ॥६।१२६।९४॥

ऊर्ध्व-बाहुर्_विरौम्य्_एष न च कश्चिच्_छृणोति तत् ।

Urdhva-bAhu:_viraumi_eSa* na ca ka:cit_zRNoti tat |

अ-संकल्पः परम् श्रेयः स किम् अन्तर् न भाव्यते ॥६।१२६।९४॥

a-saMkalpa: param zreya: sa* kim antar na bhAvyate ||6|126|94||

Urdhva-bAhu:_viraumi_– I raise my arms and cryH

eSa na ca ka:cit_zRNoti tat – not this nor that one hears

asaMkalpa: param zreya: - "lack of Conception is the absolute best!

sa kim antar na bhAvyate – who in the world would not wish that?"

*vlm.94. Who will not left up his arms, and have his hairs standing at their end, to hear and reflect in himself that, want of desire is the summum bonum of every one's desire. (Desire of nothing is the most desirable thing, is a paralogism in logic).

*sv.94 I declare with uplifted arms that the thought-free, notion-less state is the best. It is infinitely superior to the sovereignty of the world.

किल तूष्णीं स्थितेनैव तत्पदं प्राप्यते परम् । परमं यत्र साम्राज्यमपि राम तृणायते ॥६।१२६।९५॥

किल तूष्णीम् स्थितेन_एव तत्-पदम् प्राप्यते परम् ।

kila tUSNIm sthitena_eva tat-padam prApyate param |

परमम् यत्र साम्राज्यम् अपि, राम, तृणायते ॥६।१२६।९५॥

paramam yatra sAmrAjyam api, rAma, tRNAyate ||6|126|95||

kila tUSNIm sthitena_eva x

tat.padam prApyate param paramam – That.state is got, the perfect Absolute

yatra sAmrAjyam api rAma tRNAyate – where even Monarchy, rAma, is mere grass.

*vlm.95. It is by sitting quite silent and quiet, that one attains to the state of his supreme felicity, a state before which the sovereignty of the world seems as a straw.

*sv. Non-thinking is known as yoga. Remaining in that state, perform appropriate actions or do nothing!_For the words "thinking" and "non-thinking", the text uses the words saMvedanam and asaMvedanam which imply much more than mere thinkingH e.g. cognition, comprehension, experience and knowledge. –S.V.

गम्यदेशैकनिष्ठस्य यथा पान्थस्य पादयोः । स्पन्दो विगतसंकल्पस्तथा स्पन्दः स्वकर्मसु ॥६।१२६।९६॥

गम्य-देश.एक-निष्ठस्य यथा पान्थस्य पादयोः ।

gamya-deza.eka-niSThasya yathA pAnthasya pAdayo: |

स्पन्दो_विगत-संकल्पस्_तथा स्पन्दः स्व.कर्मसु ॥६।१२६।९६॥

spanda:_vigata-saMkalpa:_tathA spanda: sva.karmasu ||6|126|96||

gamya-deza.eka-niSThasya x

yathA pAnthasya pAdayoH - as of both feet upon a path +

spanda:_vigata-saMkalpa: x

tathA spanda: sva.karmasu x .

*vlm.96. As a traveller traverses on foot through many regions, in order to reach to his destination, so the yogi passes through all his ordinary acts, to reach his goal of final bliss.

*sv.95-101 Non-thinking is known as yoga. Remaining in that state, perform appropriate actions or do nothing!_For the words "thinking" and "non-thinking", the text uses the words saMvedanam and asaMvedanam which imply much more than mere thinkingH e.g. cognition, comprehension, experience and knowledge. –S.V.

94 95 96

बहुनात्र विमुक्तेन संक्षेपादिदमुच्यते । संकल्पनम् परो बन्धस्तदभावो विमुक्तता ॥६।१२६।९७॥

बहुना_अत्र विमुक्तेन संक्षेपाद्_इदम् उच्यते ।

bahunA_atra vimuktena saMkSepAt_idam ucyate |

संकल्पनम् परो_बन्धस्_तद्_अ-भावो_विमुक्तता ॥६।१२६।९७॥

saMkalpanam para:_bandha:_tat_a-bhAva:_vimuktatA ||6|126|97||

bahunA_atra vimuktena x

saMkSepAt_idam ucyate x .

saMkalpanam para:_bandha: x

tat abhAvo vimuktatA x .

*vimukta

*vlm.97. What is the good of using many words, when it can be expressed in a few; that our desire is our strongest bondage, and its want our complete liberation.

सर्वमेवमजं शान्तमनन्तं ध्रुवमव्ययम् । पश्यन्भूतार्थचिद्रूपं शान्तमास्व यथासुखम् ॥६।१२६।९८॥

सर्वम् एवम् अजम् शान्तम् अनन्तम् ध्रुवम् अव्ययम् ।

sarvam evam ajam zAntam anantam dhruvam avyayam |

पश्यन् भूतार्थ-चिद्.रूपम् शान्तम् आस्व यथासुखम् ॥६।१२६।९८॥

pazyan bhUtArtha-cit.rUpam zAntam Asva yathAsukham ||6|126|98||

sarvam evam ajam zAntam x

anantam dhruvam avyayam x

pazyan_bhUtArtha-cit.rUpam x

zAntam Asva - I was quiet / Assva - you should be quiet -

yathÂsukham x .

*vlm.98. Now Ráma, rest quiet {reading <Assva>} in your joy, with knowing that all this creation is full of the increate, everlasting, undecaying and tranquil spirit of god; and sit quiet and delighted in yourself with viewing the visibles in their spiritual sense.

अवेदनं विदुर्योगं शान्तमासितमक्षयम् । योग-स्थः कुरु कर्माणि निर्वासनोऽथ मा कुरु ॥६।१२६।९९॥

अ-वेदनम् विदुर्_योगम् शान्तम् आसितम् अक्षयम् ।

a-vedanam vidu:_yogam zAntam Asitam akSayam |

योग-स्थः कुरु कर्माणि निर्वासनो ऽथ मा कुरु ॥६।१२६।९९॥

yoga-stha: kuru karmANi nirvAsana:_atha mA kuru ||6|126|99||

a-vedanam – without knowing

vidu: - they know.as

yogam zAntam - peaceful yoga.Union =

Asitam akSayam x

yoga-stha: kuru karmANi - seated in yoga do your works

nir.vAsana: - without conditioning

atha mA kuru – and so don't do.

*vlm.99. Know that it is the ignoring of every thing and the quiet posture of the yogi, which is called as yoga by the spiritual; and continue to discharge your duties even in your yoga state, until you get rid of them by the privation of your desires.

#vid - #vedana -m.n.- #vedanA_vedanA Understanding vedana is derived from >vid, and refers to rational knowledge, just as_cetana derives from >cit, and refers to intuitive or irrational knowledge. • This Understanding or Apprehension can be Such or unSuch, So or not-So, true or false, like the apprehensions of rope and snakeH etau vedana-zabdArthau rajju.sarpa-bhrama=upamau | asatyau_uditau viddhi mRga-tRSNa.ambhasau samau ||6|126| y7003.003 • dvitva-saMvid advitva-vedana y6033.028-029. • #bhAvavedana yathA vAta-raja:-saGga-spandAt kham bhAva-vedanam | tathA cita:_cetyatayA spandAt_idam upasthitam ||6|126| y6044.019. • #avedana a-vedanam vidu:_yogam zAntam, y6126.099.

97 98 99

x0 100

अवेदनं विदुर्योगं चित्तक्षयमकृत्रिमम् । अत्यन्तं तन्मयो भूत्वा तथा तिष्ठ यथा_असि भो ॥६।१२६।१००॥

अ-वेदनम् विदुर्_योगम् चित्त-क्षयम् अकृत्रिमम् ।

a-vedanam vidu:_yogam citta-kSayam akRtrimam |

अत्यन्तम् तन्-मयो_भूत्वा तथा तिष्ठ यथा_असि भो ॥६।१२६।१००॥

atyantam tan-maya:_bhUtvA tathA tiSTha yathA_asi bho ||6|126|100||

a-vedanam x

vidu: - they knew =

yogam x

citta-kSayam x

akRtrimam x

atyantam tan-maya:_bhUtvA x

tathA tiSTha - stay like that =

yathA asi bho - as you are, sir.

*vlm.100. It is also the unconsciousness of one's self, which is likewise styled yoga by the wise; and it consists of the entire absorption of one's self in the supreme, by wasting away his mind and all its operations.

x1 101

शिवं सर्वगतं शान्तं बोधात्मकमजं शुभम् ।

तदेकभावनं राम सर्वत्याग इति स्मृतः । भावयच्छश्वदन्तं स्वं कार्यं कर्म समाचर ॥६।१२६।१०१॥

शिवम् सर्व-गतम् शान्तम् बोध.आत्मकम् अजम् शुभम् ।

zivam sarva-gatam zAntam bodha.Atmakam ajam zubham |

तद्_एक-भावनम् राम सर्व-त्याग इति स्मृतः ।

tat_eka-bhAvanam rAma sarva-tyAga* iti smRta: |

भावयच्_छश्वदन्तम् स्वम् कार्यम् कर्म समाचर ॥६।१२६।१०१॥

bhAvayat_zazvadantam svam kAryam karma samAcara ||6|126|101||

zivam sarva-gatam zAntam - the peaceful ubiquitous shiva =

bodha - you should realize =

Atmakam x

ajam zubham - unborn & pure =

tad eka-bhAvanam - that One-feeling =

o rAma =

sarva-tyAga iti smRta: - all-abandoning as it is known

bhAvayat_zazvadantam svam – becoming once again Urself

kAryam karma samAcara x .

*vlm.101. Again this self absorption is the conceiving of one's-self,

as he is the all pervasive spirit of Siva, which is increate,

self-conscious and ever benevolent to all. This conception of

one's self is tantamount to his renunciation of every thing

besides himself.

102

अहं ममेति संविदन्न दुःखतो विमुञ्च्यते । असंविदन्विमुच्यते यदीप्सितम् समाचर ॥६।१२६।१०२॥

अहम् मम_इति संविदन् न दुःखतो_विमुञ्च्यते ।

aham mama_iti saMvidan na du:khata:_vimuJcyate |

असंविदन् विमुच्यते यद्_ईप्सितम् समाचर ॥६।१२६।१०२॥

asaMvidan_vimucyate yat Ipsitam samAcara ||6|126|102||

"I, mine"

–

so conceiving U are not released from your troubles;

not so conceiving, follow whatever path you wish

aham mama_iti saMvidan x

na du:khata:_vimuJcyate |

asaMvidan_vimucyate x

yat Ipsitam samAcara x

*sv.102 As long as thoughts of 'I' and 'mine' persist, sorrow does not cease. When such thoughts cease, sorrow ceases. Knowing this, do as you please.

अ-वेदनम् विदुर्_योगम् चित्त-क्षयम् अकृत्रिमम् ।

a-vedanam vidu:_yogam citta-kSayam akRtrimam |

अत्यन्तम् तन्-मयो_भूत्वा तथा तिष्ठ यथा_असि भो ॥६।१२६।१००॥

atyantam tan-maya:_bhUtvA tathA tiSTha yathA_asi bho ||6|126|100||

x0 x1 x2

oॐm

ÂUUMmmmm....

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

vicAra: paramam jJAnam zamo hi paramam sukham ||6|126|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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oॐm

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DAILY READINGS sn 13 January, 2019

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चिt संviत्त्या.उच्यte जीva:

cit saMvittyA _ucyate jIva:

संkaल्पात्sa maनो_ bhaवेt ।

saMkalpAt sa:_mana:_bhavet |

बुद्धिH चिttamaहंkAra:

buddhi: cittam ahaMkAra:

mAया-इti.Aदि.aभिधm tata:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

सर्ग ६.१२६

राम* उवाच ।

वसिष्ठ* उवाच ।

vasiSTha uvAca |

राम उवाच ।

वसिष्ठ* उवाच ।

जनित्वा योगमेवैते सेवन्ते योगवासिताः ।

तत्र प्राग्भावनाभ्यस्तयोगभूमिक्रमं बुधाः । स्मृत्वा परिपतन्त्युच्चैरुत्तरं भूमिकाक्रमम् ॥६।१२६।५१॥

अनिर्वानोऽपि निर्वाणश्चित्रदीप इव स्थितः । अन्तH शून्यो बहिH शून्यH शून्यH कुम्भ इव_अम्बरे ॥६८॥

को नाम सुभटस्तावत् सम्पत्समरभूमिषु ।

राम उवाच ।

का_असौ प्रमत्ता करिणी काश्_च ता रण-भूमयः ॥६।१२६।७७॥

कथम् निहन्यते च_एषा क्व च_एषा रमते चिरम् ।

वसिष्ठ* उवाच ।

रामेच्छा नाम करिणी इदं मेऽस्त्वितिरूपिणी ॥६।१२६।७८॥

शिवं सर्वगतं शान्तं बोधात्मकमजं शुभम् ।

+++

सर्ग ६.१२६

राम उवाच ।

rAma uvAca |

सप्तानाम् योग-भूमीनाम् अभ्यासः क्रियते कथम् ।

saptAnAm yoga-bhUmInAm abhyAsa: kriyate katham |

कीदृशानि च चिह्नानि भूमिकाम् प्रति योगतः ॥६।१२६।१॥

kIdRzAni ca cihnAni bhUmikAm prati yogata: ||6|126|1||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

प्रवृत्तश्_च निवृत्तश्_च भवति द्वि-विधः पुमान् ।

pravRtta:_ca nivRtta:_ca bhavati dvi-vidha: pumAn |

स्वर्ग.अपवर्ग.उन्मुखयोः शृणु लक्षणम् एतयोः ॥६।१२६।२॥

svarga.apavarga.unmukhayoH zRNu lakSaNam etayo: ||6|126|2||

कियत् तन्.नाम निर्वाणम् वरम् संसृतिर्_एव मे ।

kiyat tat.nAma nirvANam varam saMsRti:_eva me |

इति.कर्तव्य-कर्ता यः स "प्रवृत्त" इति स्मृतः ॥६।१२६।३॥

iti.kartavya-kartA ya: sa* pravRtta* iti smRta: ||6|126|3||

चल.अर्णव-युग.छिद्र-कूर्म-ग्रीव.आप्त-वेशवत् ।

cala.arNava-yuga.chidra-kUrma-grIva.Apta-vezavat |

अनेक-जन्मनाम् अन्ते विवेकी जायते पुमान् ॥६।१२६।०४॥

aneka-janmanAm ante vivekI jAyate pumAn ||6|126|04||

असारा बत संसार-व्यवस्था_अलम् मम_एतया ।

asArA bata saMsAra-vyavasthA_alam mama_etayA |

किम् कर्मभिः पर्युषितैर्_दिनम् तैर्_एव नीयते ॥६।१२६।०५॥

kim karmabhi: paryuSitai: dinam tai:_eva nIyate ||6|126|05||

क्रिया_अतिशय-निर्मुक्तम् किम् स्याद्_वि.श्रमणम् परम् ।

kriyA_atizaya-nirmuktam kim syAt vizramaNam param |

इति निश्चयवान् यः_अन्तः स "निवृत्त" इति स्मृतः ॥६।१२६।०६॥

iti nizcayavAn ya:_anta: sa* nivRtta* iti smRta: ||6|126|06||

07कथम् विरागवन् भूत्वा संसार.अब्धिम् तरामि_अहम् ।

कथम् विरागवन् भूत्वा संसार.अब्धिम् तराम्य्_अहम् ।

katham virAgavan bhUtvA saMsAra.abdhim tarAmi_aham |

एवम् विचारण-परो_यदा भवति सन्मतिः ॥६।१२६।०७॥

evam vicAraNa-para:_yadA bhavati sanmati: ||6|126|07||

विरागम् उपयात्य्_अन्तर् भावनास्व्_अनुवासरम् ।

virAgam upayAti_antar bhAvanAsu_anuvAsaram |

क्रियासु_उदार-रूपासु क्रमते मोदते ऽन्वहम् ॥६।१२६।०८॥

kriyAsu_udAra-rUpAsu kramate modate_anvaham ||6|126|08||

ग्राम्यासु जड-चेष्टासु सततम् वि.चिकित्सति ।

grAmyAsu jaDa-ceSTAsu satatam vi.cikitsati |

न_उदाहरति मर्माणि पुण्य-कर्माणि सेवते ॥६।१२६।०९॥

na_udAharati marmANi puNya-karmANi sevate ||6|126|09||

मनो ऽन्-उद्वेग-कारीणि मृदु-कर्माणि सेवते ।

mana:_an-udvega-kArINi mRdu-karmANi sevate |

पापाद्_बिभेति सततम् न च भोगम् अपेक्षते ॥६।१२६।१०॥

pApAt_bibheti satatam na ca bhogam apekSate ||6|126|10||

स्नेह-प्रणय-गर्भाणि पेशलान्य्_उचितानि च ।

sneha-praNaya-garbhANi pezalAni_ucitAni ca |

देश.काल.उपपन्नानि वचनान्य्_अभि.भाषते ॥६।१२६।११॥

deza.kAla.upapannAni vacanAni_abhi.bhASate ||6|126|11||

तद्_असौ प्रथमाम् एकाम् प्राप्तो_भवति भूमिकाम् ।

tat_asau prathamAm ekAm prApta:_bhavati bhUmikAm |

मनसा कर्मणा वाचा सज्.जनान् उपसेवते ॥६।१२६।१२॥

manasA karmaNA vAcA sat.janAn upasevate ||6|126|12||

यतः कुतश्चिद् आनिय ज्ञात-शास्त्राण्य्_अवेक्षते ।

yata: kuta:cit Aniya jJAta-zAstrANi_avekSate |

एवं.विचारवान् यः स्यात् संसारोत्तारणम् प्रति ॥६।१२६।१३॥

evaM.vicAravAn ya: syAt saMsAra.uttAraNam prati ||6|126|13||

स भूमिकावान् इत्य्_उक्तः शेषः स्वार्थ इति स्मृतः ।

विचार-नाम्नीम् इतराम् आगतओ_योग-भूमिकाम् ॥६।१२६।१४॥

sa* bhUmikAvAn iti_ukta: zeSa: svArtha* iti smRta: |

vicAra-nAmnIm itarAm Agata:_yoga-bhUmikAm ||6|126|14||

श्रुति-स्मृति-सदाचार-धारणा-ध्यान-कर्मणाम् ।

zruti-smRti-sadAcAra-dhAraNA-dhyAna-karmaNAm |

मुख्यया व्याख्यया ख्याताञ्_श्रयते श्रेष्ठ-पण्डिताम् ॥६।१२६।१५॥

mukhyayA vyAkhyayA khyAtAn_zrayate zreSTha-paNDitAm ||6|126|15||

पदार्थ-प्रविभाग-ज्ञH कार्य.अकार्य-विनिर्णयम् ।

padArtha-pravibhAga-jJa: kArya.akArya-vinirNayam |

जानात्य्_अधिगत-श्रव्यो गृहम् गृह-पतिर् यथा ॥६।१२६।१६॥

jAnAti_adhigata-zravya: gRham gRha-pati:_yathA ||6|126|16||

मदाभिमानम् आत्म.आर्य-मोह-लोभ.अतिशायिताम् ।

madAbhimAnam Atma.Arya-moha-lobha.atizAyitAm |

बहिर्_अप्य्_आश्रिताम् ईषत् त्यजत्य्_अहिर्_इव त्वचम् ॥६।१२६।१७॥

bahi:_api_AzritAm ISat tyajati_ahi:_iva tvacam ||6|126|17||

इत्थम् भूत-मतिः शास्त्र-गुरु-सज्.जन-सेवनात् ।

ittham bhUta-mati: zAstra-guru-sat.jana-sevanAt |

स.रहस्यम् अशेषेन यथावद्_अधिगच्छति ॥६।१२६।१८॥

sa.rahasyam azeSena yathAvat_adhigacchati ||6|126|18||

अ-संसङ्ग.अभिधाम् अन्याम् तृतीयाम् योग-भूमिकाम् ।

a-saMsaGga.abhidhAm anyAm tRtIyAm yoga-bhUmikAm |

ततः पतत्य्_असौ कान्तः पुष्प-शय्याम् इव_अमलाम् ॥६।१२६।१९॥

tata: patati_asau kAnta: puSpa-zayyAm iva_amalAm ||6|126|19||

यथावच्_छास्त्र-वाक्य.अर्थम् मतिम् आधाय निश्चलम् ।

yathAvat_zAstra-vAkya.artham matim AdhAya nizcalam |

तापसा_आश्रम-विश्रामैर्_अध्यात्म-कथन-क्रमैः ॥६।१२६।२०॥

tApasA_Azrama-vizrAmai:_adhyAtma-kathana-kramai: ||6|126|20||

संसार-निन्दकैस्_तद्.वत् वैराग्य-करण-क्रमैः ।

saMsAra-nindakai:_tat.vat vairAgya-karaNa-kramai: |

शिला-शय्या-समासीनो_जरयत्य्_आयुर्_आततम् ॥६।१२६।२१॥

zilA-zayyA-samAsIno jarayati_Ayu:_Atatam ||6|126|21||

वन.वास-विहारेण चित्त.उपशम.शोभिना ।

vana.vAsa-vihAreNa citta.upazam a.zobhinA |

अ-सङ्ग-सुख-सौम्येन कालम् नयति नीतिमान् ॥६।१२६।२२॥

a-saGga-sukha-saumyena kAlam nayati nItimAn ||6|126|22||

अभ्यासात् साधु-शास्त्राणाम् करणात् पुण्य-कर्मणाम् ।

abhyAsAt sAdhu-zAstrANAm karaNAt puNya-karmaNAm |

जन्तोर्_यथावद्_एव_इयम् वस्तु-दृष्टिः प्रसीदति ॥६।१२६।२३॥

janto:_yathAvat_eva_iyam vastu-dRSTi: prasIdati ||6|126|23||

तृतीयम् भूमिकाम् प्राप्य बुधो ऽनुभवति स्वयम् ।

tRtIyam bhUmikAm prApya budha:_anubhavati svayam |

द्विःप्रकारम् अ-संसङ्गम् तस्य भेदम् इमम् शृणु ॥६।१२६।२४॥

dvi:prakAram a-saMsaGgam tasya bhedam imam zRNu ||6|126|24||

द्वि.विधो ऽयम् अ-संसङ्गः सामान्यः श्रेष्ठ एव च ।

dvi.vidha:_ayam a-saMsaGga: sAmAnya: zreSTha* eva ca |

न_अहम् कर्ता न भोक्ता च न बाध्यो_न च बाधकः ॥६।१२६।२५॥

na_aham kartA na bhoktA ca na bAdhya:_na ca bAdhaka: ||6|126|25||

इत्य्_असञ्जनम् अर्थेषु सामान्य.असङ्ग-नामकम् ।

iti_asaJjanam artheSu sAmAnya.asaGga-nAmakam |

प्राक्.कर्म-निर्मितम् सर्वम् ईश्वर.अधीरम् एव च ॥६।१२६।२६॥

prAk.karma-nirmitam sarvam Izvara.adhIram eva ca ||6|126|26||

सुखम् वा यदि वा दुःखम् का_एव_अत्र मम कर्तृता ।

sukham vA yadi vA du:kham kA_eva_atra mama kartRtA |

भोगाभोगा महारोगाः सम्पदः परमापदः ॥६।१२६।२७॥

bhogAbhogA* mahArogAH sampada: paramApada: ||6|126|27||

वियोगाय_एव संयोगा आधयो_व्याधयो_धियः ।

viyogAya_eva saMyogA* Adhaya:_vyAdhaya:_dhiya: |

कालः कवलन.उद्युक्तः सर्व-भावान् अनारतम् ॥६।१२६।२८॥

kAla: kavalana.udyukta: sarva-bhAvAn anAratam ||6|126|28||

अन्-आस्थया_इति भावनाम् यद्_अभावनम्_आन्तरम् ।

an-AsthayA_iti bhAvanAm yat_abhAvanam Antaram |

वाक्यार्थ-लग्नम् अलसः सामान्यो ऽसाव्_अ-संगमः ॥६।१२६।२९॥

vAkyArtha-lagnam alasa: sAmAnya:_asau_a-saMgama: ||6|126|29||

अनेक-क्रम-योगेन संयोगेन सह_आत्मनाम् ।

aneka-krama-yogena saMyogena saha_AtmanAm |

वियोगेन_असताम् अन्तः प्रयोगेन_आत्म-संविदाम् ॥६।१२६।३०॥

viyogena_asatAm anta: prayogena_Atma-saMvidAm ||6|126|30||

पौरुषेण प्रयत्नेन संतत.अभ्यास-योगतः ।

pauruSeNa prayatnena saMtata.abhyAsa-yogata: |

करामलक.वत् वस्तुनि_आगते स्फुटताम् दृढम् ॥६।१२६।३१॥

karAmalaka.vat vastuni_Agate sphuTatAm dRDham ||6|126|31||

संसार.अम्बु.निधेः पारे सारे परम-कारणे ।

saMsAra.ambu.nidheH pAre sAre parama-kAraNe |

न_अहम् कर्ता.ईश्वरः कर्ता कर्म वा प्राकृतम् मम ॥६।१२६।३२॥

na_aham kartA.Izvara: kartA karma vA prAkRtam mama ||6|126|32||

कृत्वा दूरतरे नूनम् इति शब्दार्थ-भावनम् ।

kRtvA dUratare nUnam iti zabdArtha-bhAvanam |

यन्_मौनम् आसनम् शान्तम् तच्_छ्रेष्ठ-अ.सङ्ग उच्यते ॥६।१२६।३३॥

yat_maunam Asanam zAntam tat_zreSTha.a.saGga* ucyate ||6|126|33||

यन्_न_अन्तर् न बहिर् न_अधो_न_ऊर्ध्वम् न_आशासु न_अम्बरे ।

yat_na_antar_na bahir_na_adha:_na_Urdhvam na_AzAsu na_ambare |

न पदार्थे न_अपदार्थे च जडे न च चेतने ॥६।१२६।३४॥

na padArthe na_apadArthe ca jaDe na ca cetane ||6|126|34||

आसितम् भासनम् शान्तम् अभासम् नभसा समम् ।

Asitam bhAsanam zAntam abhAsam nabhasA samam |

अन्-आद्यन्तम् अजम् कान्तम् कच्_छ्रेष्ठ.असङ्ग उच्यते ॥६।१२६।३५॥

an-Adyantam ajam kAntam kat_zreSTha.asaGga* ucyate ||6|126|35||

संतोष.आमोद-मधुरः सत्कार्य.अमल-पल्लवः ।

saMtoSa.Amoda-madhura: satkArya.amala-pallava: |

चित्त-नालाग्र-संलीनो_विघ्न-कण्टक-संकटः ॥६।१२६।३६॥

citta-nAlAgra-saMlIna:_vighna-kaNTaka-saMkaTa: ||6|126|36||

विवेक-पद्मो रूढो ऽन्तर्.विचार.अर्क-विलासितः ।

viveka-padma:_rUDha:_antar.vicAra.arka-vilAsita: |

फलम् फलत्य्_अ-संसङ्गा तृतियाम् भूमिकाम् इमाम् ॥६।१२६।३७॥

phalam phalati_a-saMsaGgA tRtiyAm bhUmikAm imAm ||6|126|37||

समवायाद्_विशुद्धानाम् संचयात् पुण्य-कर्मणाम् ।

samavAyAt_vizuddhAnAm saMcayAt puNya-karmaNAm |

काकतालीय-योगेन प्रथमा_उदेति भूमिका ॥६।१२६।३८॥

kAkatAlIya-yogena prathamA_udeti bhUmikA ||6|126|38||

भूमिः प्रोदित-मात्रा तैर्_अमृत.अङ्करिका_इव सा ।

bhUmi: prodita-mAtrA tai:_amRta.aGkarikA_iva sA |

विवेकेन_अम्बु-सेकेन रक्ष्या पाल्या प्रयत्नतः ॥६।१२६।३९॥

vivekena_ambu-sekena rakSyA pAlyA prayatnata: ||6|126|39||

येन_अंशेन_उल्लसत्य्_एषा विचारेण_उदयम् नयेत् ।

yena_aMzena_ullasati_eSA vicAreNa_udayam nayet |

तम् एव_अनुदिनम् यत्नात् कृषीवल इव_अङ्करम् ॥६।१२६।४०॥

tam eva_anudinam yatnAt kRSIvala* iva_aGkaram ||6|126|40||

एषा हि परिमृष्ट.अन्तरन्यासाम् प्रसव.एकभूः ।

eSA hi parimRSTa.antaranyAsAm prasava.ekabhU: |

द्वितीयाम् भूमिकाम् यत्नात् तृतीयाम् प्राप्नुयात् तत: ॥६।१२६।४१॥

dvitIyAm bhUmikAm yatnAt tRtIyAm prApnuyAt tata: ||6|126|41||

श्रेष्ठा संसङ्गता ह्य्_एषा तृतिया भूमिका_अत्र हि ।

zreSThA saMsaGgatA hi_eSA tRtiyA bhUmikA_atra hi |

भवति प्रोज्झित.अशेष-संकल्प-कलनः पुमान् ॥६।१२६।४२॥

bhavati projjhita.azeSa-saMkalpa-kalana: pumAn ||6|126|42||

राम उवाच ।

rAma uvAca |

मूढस्य_असत्-कुल.उत्थस्य प्रवृत्तस्य_अधमस्य च ।

mUDhasya_asat-kula.utthasya pravRttasya_adhamasya ca |

अप्राप्त-योगि-सङ्गस्य कथम् उत्तरणम् भवेत् ॥६।१२६।४३॥

aprApta-yogi-saGgasya katham uttaraNam bhavet ||6|126|43||

एकाम् अथ द्वितीयाम् वा तृतीयाम् चेतरश्_च वा ।

ekAm atha dvitIyAm vA tRtIyAm cetara:_ca vA |

आरूढस्य मृतस्य_अथ कीदृशी भगवन् गतिः ॥६।१२६।४४॥

ArUDhasya mRtasya_atha kIdRzI bhagavan gati: ||6|126|44||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

मूढस्य_आरूढ-दोषस्य तावत् संसृतिर्_आतता ।

mUDhasya_ArUDha-doSasya tAvat saMsRti:_AtatA |

यावज्_जन्म.अन्तर-शतैः काकतालीय-योगतः ॥६।१२६।४५॥

yAvat janma.antara-zatai: kAkatAlIya-yogata: ||6|126|45||

.. *sv. ... by accidental coincidence.

अथवा साधु-संगत्या वैराग्यम् न_अभ्य्.उदेति हि ।

athavA sAdhu-saMgatyA vairAgyam na_abhi.udeti hi |

वैराग्यो ऽभ्युदिते जन्तोर्_अवश्यम् भूमिका_उदयः ॥६।१२६।४६॥

vairAgya:_abhyudite jantoH_avazyam bhUmikA_udaya: ||6|126|46||

ततH_नश्यति संसार इति शास्त्र.अर्थ-संग्रहः ।

tata:_nazyati saMsAra* iti zAstra.artha-saMgraha: |

योग-भूमिकया_उत्क्रान्त-जीवितस्य शरीरिणः ॥६।१२६।४७॥

yoga-bhUmikayA_utkrAnta-jIvitasya zarIriNa: ||6|126|47||

भूमिक.अंश.अनुसारेण क्षीयते पूर्व-दुष्कृतम् ।

bhUmika.aMza.anusAreNa kSIyate pUrva-duSkRtam |

ततः सुर-विमानेषु लोकपाल-पुरेषु च ॥६।१२६।४८॥

tata: sura-vimAneSu lokapAla-pureSu ca ||6|126|48||

मेरु.उपवन-कुञ्जेषु रमते रमणी-सखः ।

meru.upavana-kuJjeSu ramate ramaNI-sakha: |

ततH सुकृत-सम्भारे दुष्कृते च पुरा कृते ॥६।१२६।४९॥

tata: sukRta-sambhAre duSkRte ca purA kRte ||6|126|49||

भोग-जाले परिक्षीणे जायन्ते योगिनो_भुवि ।

bhoga-jAle parikSINe jAyante yogina:_bhuvi |

शुचीनाम् श्रीमताम् गेहे सुप्ते गुणवताम् सताम् ॥६।१२६।५०॥

zucInAm zrImatAm gehe supte guNavatAm satAm ||6|126|50||

जनित्वा योगम् एव_एते सेवन्ते योग-वासिताः ।

janitvA yogam eva_ete sevante yoga-vAsitA: |

तत्र प्राग्.भावना.अभ्यस्त-योगभूमि-क्रमम् बुधाः ।

tatra prAk.bhAvanA.abhyasta-yogabhUmi-kramam budhA: |

स्मृत्वा परिपतन्त्य्_उच्चैर्_उत्तरम् भूमिका-क्रमम् ॥६।१२६।५१॥

smRtvA paripatanti_uccai:_uttaram bhUmikA-kramam ||6|126|51||

भूमिका-त्रितियम् त्व्_एतद्_राम जाग्रद्_इति स्मृतम् ।

bhUmikA-tritiyam tu_etat_rAma jAgrat_iti smRtam |

यथावद्_भेद-बुद्ध्या_इदम् तज्_जाग्रद्_इति दृश्यते ॥६।१२६।५२॥

yathAvat_bheda-buddhyA_idam tat_jAgrat_iti dRzyate ||6|126|52||

उदेति योग-युक्तानाम् अत्र केवलम् आर्यता ।

याम् दृष्ट्वा मूढ-बुद्धिनाम् अभ्युदेति मुमुक्षुता ॥६।१२६।५३॥

udeti yoga-yuktAnAm atra kevalam AryatA |

yAm dRSTvA mUDha-buddhinAm abhy.udeti mumukSutA ||6|126|53||

कर्तव्यम् आचरन् कामम् अकर्तव्यम् अनाचरन् ।

kartavyam Acaran kAmam akartavyam anAcaran |

तिष्ठति प्राकृत.आचारो_यः स आर्य इति स्मृतः ॥६।१२६।५४॥

tiSThati prAkRta.AcAra:_ya: sa* Arya* iti smRta: ||6|126|54||

यथाचारम् यथाशास्त्रम् यथाचित्तम् यथास्थितम् ।

yathAcAram yathAzAstram yathAcittam yathAsthitam |

व्यवहारम् उप.आदत्ते यः स आर्य इति स्मृतः ॥६।१२६।५५॥

vyavahAram upa.Adatte ya: sa* Arya* iti smRta: ||6|126|55||

प्रथमायाम् अङ्कुरितम् द्वितीयायाम् विकासितम् ।

prathamAyAm aGkuritam dvitIyAyAm vikAsitam |

फली.भूतम् तृतीयायाम् आर्यत्वम् योगिनो_भवेत् ॥६।१२६।५६॥

phalI.bhUtam tRtIyAyAm Aryatvam yogina:_bhavet ||6|126|56||

आर्यतायाम् मृतो_योगी शुभ-संकल्प-सम्भृतान् ।

AryatAyAm mRta:_yogI zubha-saMkalpa-sambhRtAn |

भोगान् भुक्त्वा चिरम् कालम् योगवाञ्_जायते पुनः ॥६।१२६।५७॥

bhogAn bhuktvA ciram kAlam yogavAn_jAyate puna: ||6|126|57||

भूमिका-त्रितय.अभ्यासाद् अज्ञाने क्षयम् आगते ।

bhUmikA-tritaya.abhyAsAt ajJAne kSayam Agate |

सम्यग्.ज्ञान.उदये चित्ते पूर्ण-चन्द्र.उदय.उपमे ॥६।१२६।५८॥

samyak.jJAna.udaye citte pUrNa-candra.udaya.upame ||6|126|58||

निर्विभागम् अनाद्यन्तम् योगिनो_युक्त-चेतसः ।

nirvibhAgam anAdyantam yogina:_yukta-cetasa: |

समम् सर्वम् प्रपश्यन्ति चतुर्थी भुमिका-मिताः ॥६।१२६।५९॥

samam sarvam prapazyanti caturthI bhumikA-mitA: ||6|126|59||

अद्वैते स्थैर्यम् आयाते द्वैते प्रशमम् आगते ।

advaite sthairyam AyAte dvaite prazamam Agate |

पश्यन्ति स्वप्नवत् लोकान्_चतुर्थी भूमिकामिताः ॥६।१२६।६०॥

pazyanti svapnavat_lokAn_caturthI bhUmikAmitA: ||6|126|60||

भुमिका-त्रितयम् जाग्रच्_चतुर्थी स्वप्न उच्यते ।

bhumikA-tritayam jAgrat caturthI svapna* ucyate |

विच्छिन्न-शरद-भ्रांश-विलयम् प्र.विलीयते ॥६।१२६।६१॥

vicchinna-zarada-bhrAMza-vilayam pra.vilIyate ||6|126|61||

सत्ता.अवशेष एव_आस्ते पञ्चमीम् भूमिकाम् गतः ।

sattA.avazeSa* eva_Aste paJcamIm bhUmikAm gata: |

पञ्चमीम् भूमिकाम् एत्य सुषुप्त-पद=नामिकाम् ॥६।१२६।६२॥

paJcamIm bhUmikAm etya suSupta-pada=nAmikAm ||6|126|62||

शान्त.अशेष-विशेष.अंशस्_तिष्ठत्य्_अद्वैत-मात्रके ।

zAnta.azeSa-vizeSa.aMza:_tiSThati_advaita-mAtrake |

गलित-द्वैत-निर्भासम् उदितो ऽन्तः प्रबुद्धवान् ॥६।१२६।६३॥

galita-dvaita-nirbhAsam udita:_anta: prabuddhavAn ||6|126|63||

सुषुप्त-घन एव_आस्ते पञ्चमीम् भूमिकाम् इतः ।

suSupta-ghana* eva_Aste paJcamIm bhUmikAm ita: |

अन्तर्-मुखतया तिष्ठन् बहिर्-वृत्ति-परो ऽपि सन् ॥६।१२६।६४॥

antar-mukhatayA tiSThan bahir-vRtti-para:_api san ||6|126|64||

परि.शान्ततया नित्यम् निद्रालुर्_इव लक्ष्यते ।

pari.zAntatayA nityam nidrAlu: iva lakSyate |

कुर्वन्न्_अभ्यासम् एतस्याम् भूमिकायाम् विवासन: ॥६।१२६।६५॥

kurvan_abhyAsam etasyAm bhUmikAyAm vivAsana: ||6|126|65||

षष्ठीम् तुर्य.अभिधाम् अन्याम् क्रमात् क्रमति भूमिकाम् ।

SaSThIm turya.abhidhAm anyAm kramAt kramati bhUmikAm |

यत्र न_असन्_न सद् रूपो_न_अहम् न_अप्य्_अन्-अहम्कृतिः ॥६।१२६।६६॥

yatra na_asat_na sat rUpa:_na_aham na_api_an-ahamkRti: ||6|126|66||

केवलम् क्षीण-मननम् आस्ते द्वैत.ऐक्य-निर्गतः ।

kevalam kSINa-mananam Aste dvaita.aikya-nirgata: |

निर्ग्रन्थिः शान्त-संदेहो जीवन्मुक्तो_विभावनः ॥६।१२६।६७॥

nirgranthi: zAnta-saMdeho jIvanmukta:_vibhAvana: ||6|126|67||

अनिर्वानो ऽपि निर्वाणश्_चित्र-दीप इव स्थितः ।

anirvAna:_api nirvANa:_citra-dIpa* iva sthita: |

अन्तH शून्यो_बहिH शून्यH शून्यH कुम्भ इव_अम्बरे ॥६।१२६।६८॥

anta: zUnya:_bahi: zUnya: zUnya: kumbha* iva_ambare ||6|126|68||

अन्तर् पूर्णो_बहिर् पूर्णः पूर्ण-कुम्भ इव_अर्णवे ।

antar_pUrNa:_bahir pUrNa: pUrNa-kumbha* iva_arNave |

किंचिद् एव_एष सम्पन्नस्_त्व्_अथ वा_एष न किम्चन ॥६।१२६।६९॥

kiMcit eva_eSa* sampanna:_tu_atha vA_eSa* na kimcana ||6|126|69||

षष्ठ्याम् भूम्याम् असौ स्थित्वा सप्ततीम् भूमिम् आप्नूयात् ।

SaSThyAm bhUmyAm asau sthitvA saptatIm bhUmim ApnUyAt |

विदेह-मुक्तता तु_उक्ता सप्तमी योग-भूमिका ॥६।१२६।७०॥

videha-muktatA tu_uktA saptamI yoga-bhUmikA ||6|126|70||

अगम्या वचसाम् शान्ता सा सीमा भव-भूमिषु ।

agamyA vacasAm zAntA sA sImA bhava-bhUmiSu |

कैश्चित् सा शिवम् इत्य्_उक्ता कैश्चिद् ब्रह्मेत्य्_उदाहृता ॥६।१२६।७१॥

kai:cit sA zivam iti_uktA kai:cit brahmeti_udAhRtA ||6|126|71||

कैश्चित् प्रकृति-पुम्-भाव-विवेक इति भाविता ।

kai:cit prakRti-pum-bhAva-viveka* iti bhAvitA |

अन्यैर्_अप्य्_अन्यथा नाना-भेदैर् आत्म-विकल्पितैः ॥६।१२६।७२॥

anyai:_api_anyathA nAnA-bhedai: Atma-vikalpitai: ||6|126|72||

नित्यम् अव्यपदेश्य_अपि कथम्.चिद्_उपदिश्यते ।

nityam avyapadezya_api katham.cit upadizyate |

सप्त_एता भूमिकाः प्रोक्ता मया तव रघूद्वह ॥६।१२६।७३॥

sapta_etA* bhUmikAH proktA* mayA tava raghUdvaha ||6|126|73||

आसाम् अभ्यास-योगेन न दुःखम् अनुभूयते ।

AsAm abhyAsa-yogena na du:kham anubhUyate |

अस्त्य्_अत्यन्त-मद.उन्मत्ता मृदु-मन्थर-चारिणी ॥६।१२६।७४॥

asti_atyanta-mada.unmattA mRdu-manthara-cAriNI ||6|126|74||

करिणी विग्रह-व्यग्रा महादशन-शंसिनी ।

kariNI vigraha-vyagrA mahAdazana-zaMsinI |

सा चेन्_निहन्यते नूनम् अनन्त.अनर्थ-कारिणी ॥६।१२६।७५॥

sA cet_nihanyate nUnam ananta.anartha-kAriNI ||6|126|75||

तद्_एतासु समग्रासु भूमिकासु नरो जयी ।

tat_etAsu samagrAsu bhUmikAsu naro jayI |

करिणी मदमत्ता सा यावन्_न विजित.ओजसा ॥६।१२६।७६॥

kariNI madamattA sA yAvat_ na vijita.ojasA ||6|126|76||

को_नाम सुभटस्_तावत् सम्पत्-समर-भूमिषु ।

ka:_nAma subhaTa:_tAvat sampat-samara-bhUmiSu |

राम उवाच ।

rAma uvAca |

का_असौ प्रमत्ता करिणी काश्_च ता रण-भूमयः ॥६।१२६।७७॥

kA_asau pramattA kariNI kAH_ca tA* raNa-bhUmaya: ||6|126|77||

कथम् नि.हन्यते च_एषा क्व च_एषा रमते चिरम् ।

katham nihanyate ca_eSA kva ca_eSA ramate ciram |

वसिष्ठ* उवाच ।

vasiSTha uvAca |

राम_इच्छा नाम करिणी इदम् "मे_अस्तु"-इति.रूपिणी ॥६।१२६।७८॥

rAma_icchA nAma kariNI* idam me_astu_iti.rUpiNI ||6|126|78||

शरीर-कानेन मत्ता विविधा.उल्लास-कारिणी ।

zarIra-kAnena mattA vividhA.ullAsa-kAriNI |

मत्त.इन्द्रिय.उग्र-कलभा रसना-कल-भाषिणी ॥६।१२६।७९॥

matta.indriya.ugra-kalabhA rasanA-kala-bhASiNI ||6|126|79||

मनो.गहन-संलीना कर्म-दन्त-द्वय.अन्विता ।

mana:gahana-saMlInA karma-danta-dvaya.anvitA |

मदो ऽस्या वासना-व्यूहः सर्वतः प्रसरद्-वपुः ॥६।१२६।८०॥

mada:_asyA* vAsanA-vyUha: sarvata: prasarat-vapu: ||6|126|80||

संसार-दृष्टयो_राम तस्याः समर-भूमयः ।

saMsAra-dRSTaya: rAma tasyAH samara-bhUmaya: |

भूयो_यत्र_अनुभवति नरो_जय-पर.अजयौ ॥६।१२६।८१॥

bhUya:_yatra_anubhavati nara:_jaya-para.ajayau ||6|126|81||

इच्छा-नागी निहन्त्य्_एषा कृपणाज्_जीव-संचयान् ।

icchA-nAgI nihanti_eSA kRpaNAt_jIva-saMcayAn |

वासना_इहा मनाश्_चित्तम् संकल्पो_भावनम् स्पृहा ॥६।१२६।८२॥

vAsanA_ihA manAH_cittam saMkalpa:_bhAvanam spRhA ||6|126|82||

इत्य्+आदि-निवहो_नाम्ना_अस्य_अस्त्व्_आशय-कोशगः ।

iti+Adi-nivaha:_nAmnA_asya_astu_Azaya-kozaga: |

धैर्य-नाम्ना वर.अस्त्रेण प्रसृताम् अवहेलया ॥६।१२६।८३॥

dhairya-nAmnA vara.astreNa prasRtAm avahelayA ||6|126|83||

नागीम् सर्व.आत्मिकाम् एताम् इच्छाम् सर्व.आत्मना जयेत् ।

nAgIm sarva.AtmikAm etAm icchAm sarva.AtmanA jayet |

यावद्_वस्त्व्_इदम् इत्य्_एवम् इयम् अन्तर्_विजृम्भते ॥६।१२६।८४॥

yAvat vastu_idam iti_evam iyam antar_vijRmbhate ||6|126|84||

तावद्_उग्रा कुसंसार-महाविष-विषूचिका ।

tAvat ugrA ku.saMsAra-mahAviSa-viSUcikA |

एतावद्_एव संसार इदम् अस्त्व्_इति यन्_मनः ॥६।१२६।८५॥

etAvat_eva saMsAra* idam astu_iti ya_ mana: ||6|126|85||

अस्य तु_उपशमो_मोक्ष इत्य्_एवम् ज्ञान-संग्रहः ।

asya tu_upazama:_mokSa* iti_evam jJAna-saMgraha: |

प्रसाद-कारिणी स्वच्छा निरिच्छे विमल.आकृतौ ॥६।१२६।८६॥

prasAda-kAriNI svacchA niricche vimala.AkRtau ||6|126|86||

तैल-बिन्दुर्_इव_आदर्शे विश्राम्यत्य्_उपदेश-वाक् ।

taila-bindu:_iva_Adarze vizrAmyati_upadeza-vAk |

अ-संवेदन-मात्रेण न_उदेति_इच्छाभव.अङ्कुरः ॥६।१२६।८७॥

a-saMvedana-mAtreNa na_udeti_icchAbhava.aGkura: ||6|126|87||

मनाग् अभ्युदिता_एव_इच्छा छेत्तव्या_अनर्थ-कारिणी ।

manAg abhyuditA_eva_icchA chettavyA_anartha-kAriNI |

अ-संवेदन-शस्त्रेण विषस्य_इव_अङ्कुर.आवली ॥६।१२६।८८॥

a-saMvedana-zastreNa viSasya_iva_aGkura.AvalI ||6|126|88||

इच्छा-विच्छुरितो जीवो विजहाति न दीनताम् ।

icchA-vicchurito jIvo_vijahAti na dInatAm |

स्व.संवेदन-यत्नस्_तु तृष्णीम् एव_अन्तरासनम् ॥६।१२६।८९॥

sva.saMvedana-yatnas_tu tRSNIm eva_antarAsanam ||6|126|89||

अवधान-विनिर्मुक्तः सुप्तम् शव-शतम् यथा ।

avadhAna-vi.nirmukta: suptam zava-zatam yathA |

ताम् प्रत्याहार-बडिशेन_ईच्छा-मत्सीम् नियच्छत ॥६।१२६।९०॥

tAm pratyAhAra-baDizena_IcchA-matsIm niyacchata ||6|126|90||

इदम् मे ऽस्त्व्_इति संवेगम् आहुः कल्पनम् उत्तमाः ।

idam me_astu_iti saMvegam Ahu: kalpanam uttamA: |

अर्थस्य_अ-भावनम् यत् तत् कल्पनात्याग उच्यते ॥६।१२६।९१॥

arthasya_a-bhAvanam yat tat kalpanAtyAga* ucyate ||6|126|91||

स्मरणम् विद्धि संकल्पम् शिवम् अ-स्मरणम् विदुः ।

smaraNam viddhi saMkalpam zivam a-smaraNam vidu: |

तत्र प्राग्.अनुभूतम् च न_अनुभूतम् च भाव्यते ॥६।१२६।९२॥

tatra prAk.anubhUtam ca na_anubhUtam ca bhAvyate ||6|126|92||

अनुभूतम् न_अनुभूतम् स्मृतिम् विस्मृत्य काष्ठवत् ।

anubhUtam na_anubhUtam smRtim vismRtya kASThavat |

सर्वम् एव_आशु विस्मृत्य गूढस्_तिष्ठ महामतिः ॥६।१२६।९३॥

sarvam eva_Azu vismRtya gUDha:_tiSTha mahAmati: ||6|126|93||

ऊर्ध्व-बाहुर्_विरौम्य्_एष न च कश्चिच्_छृणोति तत् ।

Urdhva-bAhu:_viraumi_eSa* na ca ka:cit_zRNoti tat |

अ-संकल्पः परम् श्रेयः स किम् अन्तर् न भाव्यते ॥६।१२६।९४॥

a-saMkalpa: param zreya: sa* kim antar na bhAvyate ||6|126|94||

किल तूष्णीम् स्थितेन_एव तत्-पदम् प्राप्यते परम् ।

kila tUSNIm sthitena_eva tat-padam prApyate param |

परमम् यत्र साम्राज्यम् अपि, राम, तृणायते ॥६।१२६।९५॥

paramam yatra sAmrAjyam api, rAma, tRNAyate ||6|126|95||

गम्य-देश.एक-निष्ठस्य यथा पान्थस्य पादयोः ।

gamya-deza.eka-niSThasya yathA pAnthasya pAdayo: |

स्पन्दो_विगत-संकल्पस्_तथा स्पन्दः स्व.कर्मसु ॥६।१२६।९६॥

spanda:_vigata-saMkalpa:_tathA spanda: sva.karmasu ||6|126|96||

बहुना_अत्र विमुक्तेन संक्षेपाद्_इदम् उच्यते ।

bahunA_atra vimuktena saMkSepAt_idam ucyate |

संकल्पनम् परो_बन्धस्_तद्_अ-भावो_विमुक्तता ॥६।१२६।९७॥

saMkalpanam para:_bandha:_tat_a-bhAva:_vimuktatA ||6|126|97||

सर्वम् एवम् अजम् शान्तम् अनन्तम् ध्रुवम् अव्ययम् ।

sarvam evam ajam zAntam anantam dhruvam avyayam |

पश्यन् भूतार्थ-चिद्.रूपम् शान्तम् आस्व यथासुखम् ॥६।१२६।९८॥

pazyan bhUtArtha-cit.rUpam zAntam Asva yathAsukham ||6|126|98||

अ-वेदनम् विदुर्_योगम् शान्तम् आसितम् अक्षयम् ।

a-vedanam vidu:_yogam zAntam Asitam akSayam |

योग-स्थः कुरु कर्माणि निर्वासनो ऽथ मा कुरु ॥६।१२६।९९॥

yoga-stha: kuru karmANi nirvAsana:_atha mA kuru ||6|126|99||

अ-वेदनम् विदुर्_योगम् चित्त-क्षयम् अकृत्रिमम् ।

a-vedanam vidu:_yogam citta-kSayam akRtrimam |

अत्यन्तम् तन्-मयो_भूत्वा तथा तिष्ठ यथा_असि भो ॥६।१२६।१००॥

atyantam tan-maya:_bhUtvA tathA tiSTha yathA_asi bho ||6|126|100||

शिवम् सर्व-गतम् शान्तम् बोध.आत्मकम् अजम् शुभम् ।

zivam sarva-gatam zAntam bodha.Atmakam ajam zubham |

तद्_एक-भावनम् राम सर्व-त्याग इति स्मृतः ।

tat_eka-bhAvanam rAma sarva-tyAga* iti smRta: |

भावयच्_छश्वदन्तम् स्वम् कार्यम् कर्म समाचर ॥६।१२६।१०१॥

bhAvayat_zazvadantam svam kAryam karma samAcara ||6|126|101||

अहम् मम_इति संविदन् न दुःखतो_विमुञ्च्यते ।

aham mama_iti saMvidan na du:khata:_vimuJcyate |

असंविदन् विमुच्यते यद्_ईप्सितम् समाचर ॥६।१२६।१०२॥

asaMvidan_vimucyate yat Ipsitam samAcara ||6|126|102||

॥

६१२७

fm6127 3.ja13-14 bharadvAja.Skylark's Questions .z65

httpsH//www.dropbox.com/s/feo02yrp70qiw8l/fm6127%203.ja13-14%20bharadvAja.Skylark%27s%20Questions%20.z65.docx?dl=0

+++

FM.6.126 The Seven Levels of Wisdom

rAma asked—

sarga 6.126

राम* उवाच ।

rs01 vs02

"So what's this Nirwaana? the Samsaara is good.enuf for me!"

someone who takes this view is said to be an extrovert

into

what's otherwise.known.as non.attachment

–the third yogic Level–

this loveable fellow falls

a pure bed of flowers

.31

r43

Vasishtha said—

as.for a fool who follows wickedness

so.long.as his Samsâra expands

he comes.to.be in hundreds of births

like the random Crow & Coconut

*vlm. … carried by the current of his reincarnation .46

rs77

vs78

Râma, the elephant is called Desire & she takes the form of "let.it.be.mine"

100

101

102

+++

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29|04|33|34|75|

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fm6126 3.ja10..12 The Seven Stages of Wisdom .z102.docx

Jiva Das

unread,

Jan 10, 2021, 8:45:42 AM1/10/21

to yoga vasishtha

FM6126 THE SEVEN LEVELS OF WISDOM 3.JA10.12 .z102

https://www.dropbox.com/s/h9hiujiij6chtbg/fm6126%203.ja10_12%20The%20Seven%20Stages%20of%20Wisdom%20.z102.docx?dl=0
<https://www.dropbox.com/s/h9hiujiij6chtbg/fm6126%203.ja10..12%20The%20Seven%20Stages%20of%20Wisdom%20.z102.docx?dl=0>

FM.6.100.FM.6.128 end

https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100.fm.6.128%20end.docx?dl=0
<https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100-fm.6.128%20end.docx?dl=0>

6.nirvANa.1

https://www.dropbox.com/s/svh2rdd4sq7nk6j/6.nirvana.1.docx?dl=0

FM.6.126 THE SEVEN LEVELS OF WISDOM 3.JA10.12

सर्ग ६.१२६

sarga 6.126

राम उवाच ।

rAma uvAca |

सप्तानाम् योग.भूमीनाम् अभ्यासः क्रियते कथम् ।

saptAnAm yoga.bhUmInAm abhyAsa: kriyate katham |

कीदृशानि च चिह्नानि भूमिकाम् प्रति योगतः ॥६।१२६।१॥

kIdRzAni ca cihnAni bhUmikAm prati yogata: ||6|126|1||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

प्रवृत्तश् च निवृत्तश् च भवति द्वि.विधः पुमान् ।

pravRtta:_a nivRtta:_a bhavati dvi.vidha: pumAn |

स्वर्ग.अपवर्ग.उन्मुखयोः शृणु लक्षणम् एतयोः ॥६।१२६।२॥

svarga.apavarga.unmukhayoH zRNu lakSaNam etayo: ||6|126|2||

कियत् तन्.नाम निर्वाणम् वरम् संसृतिर् एव मे ।

kiyat tat.nAma nirvANam varam saMsRti:_eva me |

इति.कर्तव्य.कर्ता यः स "प्रवृत्त" इति स्मृतः ॥६।१२६।३॥

iti.kartavya.kartA ya: sa* pravRtta* iti smRta: ||6|126|3||

चल.अर्णव.युग.छिद्र.कूर्म.ग्रीव.आप्त.वेशवत् ।

cala.arNava.yuga.chidra.kUrma.grIva.Apta.vezavat |

अनेक.जन्मनाम् अन्ते विवेकी जायते पुमान् ॥६।१२६।०४॥

aneka.janmanAm ante vivekI jAyate pumAn ||6|126|04||

असारा बत संसार.व्यवस्था_अलम् मम_एतया ।

asArA bata saMsAra.vyavasthA_alam mama_etayA |

किम् कर्मभिः पर्युषितैर् दिनम् तैर् एव नीयते ॥६।१२६।०५॥

kim karmabhi: paryuSitai: dinam tai:_eva nIyate ||6|126|05||

क्रिया_अतिशय.निर्मुक्तम् किम् स्याद् विश्रमणम् परम् ।

kriyA_atizaya.nirmuktam kim syAt vizramaNam param |

इति निश्चयवान् यो ऽन्तः स "निवृत्त" इति स्मृतः ॥६।१२६।०६॥

iti nizcayavAn ya:_anta: sa* nivRtta* iti smRta: ||6|126|06||

07कथम् विरागवन् भूत्वा संसार.अब्धिम् तरामि_अहम् ।

कथम् विरागवन् भूत्वा संसार.अब्धिम् तराम्य् अहम् ।

katham virAgavan bhUtvA saMsAra.abdhim tarAmi_aham |

एवम् विचारण.परो यदा भवति सन्मतिः ॥६।१२६।०७॥

evam vicAraNa.para:_yadA bhavati sanmati: ||6|126|07||

विरागम् उपयात्य् अन्तर् भावनास्व् अनुवासरम् ।

virAgam upayAti_antar bhAvanAsu_anuvAsaram |

क्रियासु_उदार.रूपासु क्रमते मोदते ऽन्वहम् ॥६।१२६।०८॥

kriyAsu_udAra.rUpAsu kramate modate_anvaham ||6|126|08||

ग्राम्यासु जड.चेष्टासु सततम् विचिकित्सति ।

grAmyAsu jaDa.ceSTAsu satatam vi.cikitsati |

न_उदाहरति मर्माणि पुण्य.कर्माणि सेवते ॥६।१२६।०९॥

na_udAharati marmANi puNya.karmANi sevate ||6|126|09||

मनो ऽन्.उद्वेग.कारीणि मृदु.कर्माणि सेवते ।

mana:_an.udvega.kArINi mRdu.karmANi sevate |

पापाद् बिभेति सततम् न च भोगम् अपेक्षते ॥६।१२६।१०॥

pApAt bibheti satatam na ca bhogam apekSate ||6|126|10||

स्नेह.प्रणय.गर्भाणि पेशलान्य् उचितानि च ।

sneha.praNaya.garbhANi pezalAni_ucitAni ca |

देश.काल.उपपन्नानि वचनान्य् अभि.भाषते ॥६।१२६।११॥

deza.kAla.upapannAni vacanAni_abhi.bhASate ||6|126|11||

तद् असौ प्रथमाम् एकाम् प्राप्तो भवति भूमिकाम् ।

tat asau prathamAm ekAm prApta:_bhavati bhUmikAm |

मनसा कर्मणा वाचा सज्जनान् उपसेवते ॥६।१२६।१२॥

manasA karmaNA vAcA sat.janAn upasevate ||6|126|12||

यतः कुतश्चिद् आनिय ज्ञात.शास्त्राण्य् अवेक्षते ।

yata: kuta:cit Aniya jJAta.zAstrANi_avekSate |

एवंविचारवान् यः स्यात् संसारोत्तारणम् प्रति ॥६।१२६।१३॥

evaM.vicAravAn ya: syAt saMsAra.uttAraNam prati ||6|126|13||

स भूमिकावान् इत्य् उक्तः शेषः स्वार्थ इति स्मृतः ।

विचार.नाम्नीम् इतराम् आगतो योग.भूमिकाम् ॥६।१२६।१४॥

sa* bhUmikAvAn iti_ukta: zeSa: svArtha* iti smRta: |

vicAra.nAmnIm itarAm Agata:_yoga.bhUmikAm ||6|126|14||

श्रुति.स्मृति.सदाचार.धारणा.ध्यान.कर्मणाम् ।

zruti.smRti.sadAcAra.dhAraNA.dhyAna.karmaNAm |

मुख्यया व्याख्यया ख्याताञ् श्रयते श्रेष्ठ.पण्डिताम् ॥६।१२६।१५॥

mukhyayA vyAkhyayA khyAtAn zrayate zreSTha.paNDitAm ||6|126|15||

पदार्थ.प्रविभाग.ज्ञH कार्य.अकार्य.विनिर्णयम् ।

padArtha.pravibhAga.jJa: kArya.akArya.vinirNayam |

जानात्य् अधिगत.श्रव्यो गृहम् गृह.पतिर् यथा ॥६।१२६।१६॥

jAnAti_adhigata.zravya: gRham gRha.pati:_yathA ||6|126|16||

मदाभिमानम् आत्म.आर्य.मोह.लोभ.अतिशायिताम् ।

mada.abhimAnam Atma.Arya.moha.lobha.atizAyitAm |

बहिर् अप्य् आश्रिताम् ईषत् त्यजत्य् अहिर् इव त्वचम् ॥६।१२६।१७॥

bahi:_api_AzritAm ISat tyajati_ahi: iva tvacam ||6|126|17||

इत्थम् भूत.मतिः शास्त्र.गुरु.सज्जन.सेवनात् ।

ittham bhUta.mati: zAstra.guru.sat.jana.sevanAt |

स.रहस्यम् अशेषेन यथावद् अधिगच्छति ॥६।१२६।१८॥

sa.rahasyam azeSena yathAvat adhigacchati ||6|126|18||

अ.संसङ्ग.अभिधाम् अन्याम् तृतीयाम् योग.भूमिकाम् ।

a.saMsaGga.abhidhAm anyAm tRtIyAm yoga.bhUmikAm |

ततः पतत्य् असौ कान्तः पुष्प.शय्याम् इव_अमलाम् ॥६।१२६।१९॥

tata: patati_asau kAnta: puSpa.zayyAm iva_amalAm ||6|126|19||

यथावच्छास्त्र.वाक्य.अर्थम् मतिम् आधाय निश्चलम् ।

yathAvat*zAstra.vAkya.artham matim AdhAya nizcalam |

तापसा_आश्रम.विश्रामैर् अध्यात्म.कथन.क्रमैः ॥६।१२६।२०॥

tApasA_Azrama.vizrAmai:_adhyAtma.kathana.kramai: ||6|126|20||

संसार.निन्दकैस् तद्.वत् वैराग्य.करण.क्रमैः ।

saMsAra.nindakai: tat.vat vairAgya.karaNa.kramai: |

शिला.शय्या.समासीनो_जरयत्य् आयुर् आततम् ॥६।१२६।२१॥

zilA.zayyA.samAsIno jarayati_Ayu:_Atatam ||6|126|21||

वन.वास.विहारेण चित्त.उपशम.शोभिना ।

vana.vAsa.vihAreNa citta.upazam a.zobhinA |

अ.सङ्ग.सुख.सौम्येन कालम् नयति नीतिमान् ॥६।१२६।२२॥

a.saGga.sukha.saumyena kAlam nayati nItimAn ||6|126|22||

अभ्यासात् साधु.शास्त्राणाम् करणात् पुण्य.कर्मणाम् ।

abhyAsAt sAdhu.zAstrANAm karaNAt puNya.karmaNAm |

जन्तोर् यथावद् एव_इयम् वस्तु.दृष्टिः प्रसीदति ॥६।१२६।२३॥

janto:_yathAvat_eva_iyam vastu.dRSTi: prasIdati ||6|126|23||

तृतीयम् भूमिकाम् प्राप्य बुधो ऽनुभवति स्वयम् ।

tRtIyam bhUmikAm prApya budha:_anubhavati svayam |

द्विःप्रकारम् अ.संसङ्गम् तस्य भेदम् इमम् शृणु ॥६।१२६।२४॥

dvi:prakAram a.saMsaGgam tasya bhedam imam zRNu ||6|126|24||

द्वि.विधो ऽयम् अ.संसङ्गः सामान्यः श्रेष्ठ एव च ।

dvi.vidha:_ayam a.saMsaGga: sAmAnya: zreSTha* eva ca |

न_अहम् कर्ता न भोक्ता च न बाध्यो_न च बाधकः ॥६।१२६।२५॥

na_aham kartA na bhoktA ca na bAdhya:_na ca bAdhaka: ||6|126|25||

सुखम् वा यदि वा दुःखम् का_एव_अत्र मम कर्तृता ।

sukham vA yadi vA du:kham kA_eva_atra mama kartRtA |

भोगाभोगा महारोगाः सम्पदः परमापदः ॥६।१२६।२७॥

bhogAbhogA* mahArogA: sampada: paramApada: ||6|126|27||

वियोगाय_एव संयोगा आधयो व्याधयो धियः ।

viyogAya_eva saMyogA* Adhaya:_vyAdhaya:_dhiya: |

कालः कवलन.उद्युक्तः सर्व.भावान् अनारतम् ॥६।१२६।२८॥

kAla: kavalana.udyukta: sarva.bhAvAn anAratam ||6|126|28||

अन्.आस्थया_इति भावनाम् यद् अभावनम्_आन्तरम् ।

an.AsthayA_iti bhAvanAm yat abhAvanam Antaram |

वाक्यार्थ.लग्नम् अलसः सामान्यो ऽसाव्_अ.संगमः ॥६।१२६।२९॥

vAkyArtha.lagnam alasa: sAmAnya:_asau_a.saMgama: ||6|126|29||

अनेक.क्रम.योगेन संयोगेन सह_आत्मनाम् ।

aneka.krama.yogena saMyogena saha_AtmanAm |

वियोगेन_असताम् अन्तः प्रयोगेन_आत्म.संविदाम् ॥६।१२६।३०॥

viyogena_asatAm anta: prayogena_Atma.saMvidAm ||6|126|30||

पौरुषेण प्रयत्नेन संतत.अभ्यास.योगतः ।

pauruSeNa prayatnena saMtata.abhyAsa.yogata: |

करामलक.वत् वस्तुनि_आगते स्फुटताम् दृढम् ॥६।१२६।३१॥

karAmalaka.vat vastuni_Agate sphuTatAm dRDham ||6|126|31||

संसार.अम्बु.निधेः पारे सारे परम.कारणे ।

saMsAra.ambu.nidheH pAre sAre parama.kAraNe |

न_अहम् कर्ता.ईश्वरः कर्ता कर्म वा प्राकृतम् मम ॥६।१२६।३२॥

na_aham kartA.Izvara: kartA karma vA prAkRtam mama ||6|126|32||

कृत्वा दूरतरे नूनम् इति शब्दार्थ.भावनम् ।

kRtvA dUratare nUnam iti zabdArtha.bhAvanam |

यन् मौनम् आसनम् शान्तम् तच् छ्रेष्ठ.अ.सङ्ग उच्यते ॥६।१२६।३३॥

yat_maunam Asanam zAntam tat*zreSTha.a.saGga* ucyate ||6|126|33||

यन् न_अन्तर् न बहिर् न_अधो_न_ऊर्ध्वम् न_आशासु न_अम्बरे ।

yat_na_antar_na bahir_na_adha:_na_Urdhvam na_AzAsu na_ambare |

न पदार्थे न_अपदार्थे च जडे न च चेतने ॥६।१२६।३४॥

na padArthe na_apadArthe ca jaDe na ca cetane ||6|126|34||

आसितम् भासनम् शान्तम् अभासम् नभसा समम् ।

Asitam bhAsanam zAntam abhAsam nabhasA samam |

अन्.आद्यन्तम् अजम् कान्तम् कच् छ्रेष्ठ.असङ्ग उच्यते ॥६।१२६।३५॥

an.Adyantam ajam kAntam kat*zreSTha.asaGga* ucyate ||6|126|35||

संतोष.आमोद.मधुरः सत्कार्य.अमल.पल्लवः ।

saMtoSa.Amoda.madhura: satkArya.amala.pallava: |

चित्त.नालाग्र.संलीनो_विघ्न.कण्टक.संकटः ॥६।१२६।३६॥

citta.nAlAgra.saMlIna:_vighna.kaNTaka.saMkaTa: ||6|126|36||

विवेक.पद्मो रूढो ऽन्तर्.विचार.अर्क.विलासितः ।

viveka.padma:_rUDha:_antar.vicAra.arka.vilAsita: |

फलम् फलत्य् अ.संसङ्गा तृतियाम् भूमिकाम् इमाम् ॥६।१२६।३७॥

phalam phalati_a.saMsaGgA tRtiyAm bhUmikAm imAm ||6|126|37||

समवायाद् विशुद्धानाम् संचयात् पुण्य.कर्मणाम् ।

samavAyAt_vizuddhAnAm saMcayAt puNya.karmaNAm |

काकतालीय.योगेन प्रथमा_उदेति भूमिका ॥६।१२६।३८॥

kAkatAlIya.yogena prathamA_udeti bhUmikA ||6|126|38||

भूमिः प्रोदित.मात्रा तैर् अमृत.अङ्करिका_इव सा ।

bhUmi: prodita.mAtrA tai:_amRta.aGkarikA_iva sA |

विवेकेन_अम्बु.सेकेन रक्ष्या पाल्या प्रयत्नतः ॥६।१२६।३९॥

vivekena_ambu.sekena rakSyA pAlyA prayatnata: ||6|126|39||

येन_अंशेन_उल्लसत्य् एषा विचारेण_उदयम् नयेत् ।

yena_aMzena_ullasati_eSA vicAreNa_udayam nayet |

तम् एव_अनुदिनम् यत्नात् कृषीवल इव_अङ्करम् ॥६।१२६।४०॥

tam eva_anudinam yatnAt kRSIvala* iva_aGkaram ||6|126|40||

एषा हि परिमृष्ट.अन्तरन्यासाम् प्रसव.एकभूः ।

eSA hi parimRSTa.antaranyAsAm prasava.ekabhU: |

द्वितीयाम् भूमिकाम् यत्नात् तृतीयाम् प्राप्नुयात् तत: ॥६।१२६।४१॥

dvitIyAm bhUmikAm yatnAt tRtIyAm prApnuyAt tata: ||6|126|41||

श्रेष्ठा संसङ्गता ह्य्_एषा तृतिया भूमिका_अत्र हि ।

zreSThA saMsaGgatA hi_eSA tRtiyA bhUmikA_atra hi |

भवति प्रोज्झित.अशेष.संकल्प.कलनः पुमान् ॥६।१२६।४२॥

bhavati projjhita.azeSa.saMkalpa.kalana: pumAn ||6|126|42||

राम उवाच ।

rAma uvAca |

मूढस्य_असत्.कुल.उत्थस्य प्रवृत्तस्य_अधमस्य च ।

mUDhasya_asat.kula.utthasya pravRttasya_adhamasya ca |

अप्राप्त.योगि.सङ्गस्य कथम् उत्तरणम् भवेत् ॥६।१२६।४३॥

aprApta.yogi.saGgasya katham uttaraNam bhavet ||6|126|43||

एकाम् अथ द्वितीयाम् वा तृतीयाम् चेतरश् च वा ।

ekAm atha dvitIyAm vA tRtIyAm cetara:_a vA |

आरूढस्य मृतस्य_अथ कीदृशी भगवन् गतिः ॥६।१२६।४४॥

ArUDhasya mRtasya_atha kIdRzI bhagavan gati: ||6|126|44||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

मूढस्य_आरूढ.दोषस्य तावत् संसृतिर् आतता ।

mUDhasya_ArUDha.doSasya tAvat saMsRti: AtatA |

यावज्_जन्म.अन्तर.शतैः काकतालीय.योगतः ॥६।१२६।४५॥

yAvat janma.antara.zatai: kAkatAlIya.yogata: ||6|126|45||

_ *sv. _. by accidental coincidence.

अथवा साधु.संगत्या वैराग्यम् न_अभ्य्.उदेति हि ।

athavA sAdhu.saMgatyA vairAgyam na_abhi.udeti hi |

वैराग्यो ऽभ्युदिते जन्तोर् अवश्यम् भूमिका_उदयः ॥६।१२६।४६॥

vairAgya:_abhyudite jantoH_avazyam bhUmikA_udaya: ||6|126|46||

ततः_नश्यति संसार इति शास्त्र.अर्थ.संग्रहः ।

tata:_nazyati saMsAra* iti zAstra.artha.saMgraha: |

योग.भूमिकया_उत्क्रान्त.जीवितस्य शरीरिणः ॥६।१२६।४७॥

yoga.bhUmikayA_utkrAnta.jIvitasya zarIriNa: ||6|126|47||

भूमिक.अंश.अनुसारेण क्षीयते पूर्व.दुष्कृतम् ।

bhUmika.aMza.anusAreNa kSIyate pUrva.duSkRtam |

ततः सुर.विमानेषु लोकपाल.पुरेषु च ॥६।१२६।४८॥

tata: sura.vimAneSu lokapAla.pureSu ca ||6|126|48||

मेरु.उपवन.कुञ्जेषु रमते रमणी.सखः ।

meru.upavana.kuJjeSu ramate ramaNI.sakha: |

ततः सुकृत.सम्भारे दुष्कृते च पुरा कृते ॥६।१२६।४९॥

tata: sukRta.sambhAre duSkRte ca purA kRte ||6|126|49||

भोग.जाले परिक्षीणे जायन्ते योगिनो_भुवि ।

bhoga.jAle parikSINe jAyante yogina:_bhuvi |

शुचीनाम् श्रीमताम् गेहे सुप्ते गुणवताम् सताम् ॥६।१२६।५०॥

zucInAm zrImatAm gehe supte guNavatAm satAm ||6|126|50||

जनित्वा योगम् एव_एते सेवन्ते योग.वासिताः ।

janitvA yogam eva_ete sevante yoga.vAsitA: |

तत्र प्राग्.भावना.अभ्यस्त.योगभूमि.क्रमम् बुधाः ।

tatra prAk.bhAvanA.abhyasta.yogabhUmi.kramam budhA: |

स्मृत्वा परिपतन्त्य्_उच्चैर् उत्तरम् भूमिका.क्रमम् ॥६।१२६।५१॥

smRtvA paripatanti_uccai:_uttaram bhUmikA.kramam ||6|126|51||

भूमिका.त्रितियम् त्व्_एतद् राम जाग्रद् इति स्मृतम् ।

bhUmikA.tritiyam tu_etat_rAma jAgrat_iti smRtam |

यथावद् भेद.बुद्ध्या_इदम् तज्_जाग्रद् इति दृश्यते ॥६।१२६।५२॥

yathAvat bheda.buddhyA_idam tat_jAgrat_iti dRzyate ||6|126|52||

उदेति योग.युक्तानाम् अत्र केवलम् आर्यता ।

याम् दृष्ट्वा मूढ.बुद्धिनाम् अभ्युदेति मुमुक्षुता ॥६।१२६।५३॥

udeti yoga.yuktAnAm atra kevalam AryatA |

yAm dRSTvA mUDha.buddhinAm abhy.udeti mumukSutA ||6|126|53||

कर्तव्यम् आचरन् कामम् अकर्तव्यम् अनाचरन् ।

kartavyam Acaran kAmam akartavyam anAcaran |

तिष्ठति प्राकृत.आचारो यः स आर्य इति स्मृतः ॥६।१२६।५४॥

tiSThati prAkRta.AcAra:_ya: sa* Arya* iti smRta: ||6|126|54||

यथाचारम् यथाशास्त्रम् यथाचित्तम् यथास्थितम् ।

yathAcAram yathAzAstram yathAcittam yathAsthitam |

व्यवहारम् उप.आदत्ते यः स आर्य इति स्मृतः ॥६।१२६।५५॥

vyavahAram upa.Adatte ya: sa* Arya* iti smRta: ||6|126|55||

प्रथमायाम् अङ्कुरितम् द्वितीयायाम् विकासितम् ।

prathamAyAm aGkuritam dvitIyAyAm vikAsitam |

फली.भूतम् तृतीयायाम् आर्यत्वम् योगिनो_भवेत् ॥६।१२६।५६॥

phalI.bhUtam tRtIyAyAm Aryatvam yogina:_bhavet ||6|126|56||

आर्यतायाम् मृतो योगी शुभ.संकल्प.सम्भृतान् ।

AryatAyAm mRta:_yogI zubha.saMkalpa.sambhRtAn |

भोगान् भुक्त्वा चिरम् कालम् योगवाञ् जायते पुनः ॥६।१२६।५७॥

bhogAn bhuktvA ciram kAlam yogavAn jAyate puna: ||6|126|57||

भूमिका.त्रितय.अभ्यासाद् अज्ञाने क्षयम् आगते ।

bhUmikA.tritaya.abhyAsAt ajJAne kSayam Agate |

सम्यग्.ज्ञान.उदये चित्ते पूर्ण.चन्द्र.उदय.उपमे ॥६।१२६।५८॥

samyak.jJAna.udaye citte pUrNa.candra.udaya.upame ||6|126|58||

निर्विभागम् अनाद्यन्तम् योगिनो_युक्त.चेतसः ।

nirvibhAgam anAdyantam yogina:_yukta.cetasa: |

समम् सर्वम् प्रपश्यन्ति चतुर्थी भुमिका.मिताः ॥६।१२६।५९॥

samam sarvam prapazyanti caturthI bhumikA.mitA: ||6|126|59||

अद्वैते स्थैर्यम् आयाते द्वैते प्रशमम् आगते ।

advaite sthairyam AyAte dvaite prazamam Agate |

पश्यन्ति स्वप्नवत् लोकान् चतुर्थी भूमिकामिताः ॥६।१२६।६०॥

pazyanti svapnavat_lokAn caturthI bhUmikAmitA: ||6|126|60||

भुमिका.त्रितयम् जाग्रच् चतुर्थी स्वप्न उच्यते ।

bhumikA.tritayam jAgrat caturthI svapna* ucyate |

विच्छिन्न.शरद.भ्रांश.विलयम् प्र.विलीयते ॥६।१२६।६१॥

vicchinna.zarada.bhrAMza.vilayam pra.vilIyate ||6|126|61||

सत्ता.अवशेष एव_आस्ते पञ्चमीम् भूमिकाम् गतः ।

sattA.avazeSa* eva_Aste paJcamIm bhUmikAm gata: |

पञ्चमीम् भूमिकाम् एत्य सुषुप्त.पद=नामिकाम् ॥६।१२६।६२॥

paJcamIm bhUmikAm etya suSupta.pada=nAmikAm ||6|126|62||

शान्त.अशेष.विशेष.अंशस् तिष्ठत्य् अद्वैत.मात्रके ।

zAnta.azeSa.vizeSa.aMza:_tiSThati_advaita.mAtrake |

गलित.द्वैत.निर्भासम् उदितो ऽन्तः प्रबुद्धवान् ॥६।१२६।६३॥

galita.dvaita.nirbhAsam udita:_anta: prabuddhavAn ||6|126|63||

सुषुप्त.घन एव_आस्ते पञ्चमीम् भूमिकाम् इतः ।

suSupta.ghana* eva_Aste paJcamIm bhUmikAm ita: |

अन्तर्.मुखतया तिष्ठन् बहिर्.वृत्ति.परो ऽपि सन् ॥६।१२६।६४॥

antar.mukhatayA tiSThan bahir.vRtti.para:_api san ||6|126|64||

परि.शान्ततया नित्यम् निद्रालुर् इव लक्ष्यते ।

pari.zAntatayA nityam nidrAlu: iva lakSyate |

कुर्वन्न्_अभ्यासम् एतस्याम् भूमिकायाम् विवासन: ॥६।१२६।६५॥

kurvan abhyAsam etasyAm bhUmikAyAm vivAsana: ||6|126|65||

षष्ठीम् तुर्य.अभिधाम् अन्याम् क्रमात् क्रमति भूमिकाम् ।

SaSThIm turya.abhidhAm anyAm kramAt kramati bhUmikAm |

यत्र न_असन् न सद् रूपो_न_अहम् न_अप्य् अन्.अहम्कृतिः ॥६।१२६।६६॥

yatra na_asat_na sat rUpa:_na_aham na_api_an.ahamkRti: ||6|126|66||

केवलम् क्षीण.मननम् आस्ते द्वैत.ऐक्य.निर्गतः ।

kevalam kSINa.mananam Aste dvaita.aikya.nirgata: |

निर्ग्रन्थिः शान्त.संदेहो जीवन्मुक्तो_विभावनः ॥६।१२६।६७॥

nirgranthi: zAnta.saMdeho jIvanmukta:_vibhAvana: ||6|126|67||

अनिर्वानो ऽपि निर्वाणश्_चित्र.दीप इव स्थितः ।

anirvAna:_api nirvANa:_citra.dIpa* iva sthita: |

अन्तH शून्यो_बहिH शून्यH शून्यH कुम्भ इव_अम्बरे ॥६।१२६।६८॥

anta: zUnya:_bahi: zUnya: zUnya: kumbha* iva_ambare ||6|126|68||

अन्तर् पूर्णो_बहिर् पूर्णः पूर्ण.कुम्भ इव_अर्णवे ।

antar_pUrNa:_bahir pUrNa: pUrNa.kumbha* iva_arNave |

किंचिद् एव_एष सम्पन्नस् त्व्_अथ वा_एष न किम्चन ॥६।१२६।६९॥

kiMcit eva_eSa* sampanna:_tu_atha vA_eSa* na kimcana ||6|126|69||

षष्ठ्याम् भूम्याम् असौ स्थित्वा सप्ततीम् भूमिम् आप्नूयात् ।

SaSThyAm bhUmyAm asau sthitvA saptatIm bhUmim ApnUyAt |

विदेह.मुक्तता तु_उक्ता सप्तमी योग.भूमिका ॥६।१२६।७०॥

videha.muktatA tu_uktA saptamI yoga.bhUmikA ||6|126|70||

अगम्या वचसाम् शान्ता सा सीमा भव.भूमिषु ।

agamyA vacasAm zAntA sA sImA bhava.bhUmiSu |

कैश्चित् सा शिवम् इत्य् उक्ता कैश्चिद् ब्रह्मेत्य् उदाहृता ॥६।१२६।७१॥

kai:cit sA zivam iti_uktA kai:cit brahmeti_udAhRtA ||6|126|71||

कैश्चित् प्रकृति.पुम्.भाव.विवेक इति भाविता ।

kai:cit prakRti.pum.bhAva.viveka* iti bhAvitA |

अन्यैर् अप्य् अन्यथा नाना.भेदैर् आत्म.विकल्पितैः ॥६।१२६।७२॥

anyai:_api_anyathA nAnA.bhedai: Atma.vikalpitai: ||6|126|72||

नित्यम् अव्यपदेश्य_अपि कथम्.चिद् उपदिश्यते ।

nityam avyapadezya_api katham.cit upadizyate |

सप्त_एता भूमिकाः प्रोक्ता मया तव रघूद्वह ॥६।१२६।७३॥

sapta_etA* bhUmikA: proktA* mayA tava raghUdvaha ||6|126|73||

आसाम् अभ्यास.योगेन न दुःखम् अनुभूयते ।

AsAm abhyAsa.yogena na du:kham anubhUyate |

अस्त्य् अत्यन्त.मद.उन्मत्ता मृदु.मन्थर.चारिणी ॥६।१२६।७४॥

asti_atyanta.mada.unmattA mRdu.manthara.cAriNI ||6|126|74||

करिणी विग्रह.व्यग्रा महादशन.शंसिनी ।

kariNI vigraha.vyagrA mahAdazana.zaMsinI |

सा चेन् निहन्यते नूनम् अनन्त.अनर्थ.कारिणी ॥६।१२६।७५॥

sA cet_nihanyate nUnam ananta.anartha.kAriNI ||6|126|75||

तद् एतासु समग्रासु भूमिकासु नरो जयी ।

tat_etAsu samagrAsu bhUmikAsu naro jayI |

करिणी मदमत्ता सा यावन् न विजित.ओजसा ॥६।१२६।७६॥

kariNI madamattA sA yAvat_ na vijita.ojasA ||6|126|76||

को नाम सुभटस् तावत् सम्पत्.समर.भूमिषु ।

ka:_nAma subhaTa:_tAvat sampat.samara.bhUmiSu |

राम उवाच ।

rAma uvAca |

का_असौ प्रमत्ता करिणी काश् च ता रण.भूमयः ॥६।१२६।७७॥

kA_asau pramattA kariNI kA:_ca tA* raNa.bhUmaya: ||6|126|77||

कथम् नि.हन्यते च_एषा क्व च_एषा रमते चिरम् ।

katham nihanyate ca_eSA kva ca_eSA ramate ciram |

वसिष्ठ* उवाच ।

vasiSTha uvAca |

राम_इच्छा नाम करिणी इदम् "मे ऽस्तु".इति.रूपिणी ॥६।१२६।७८॥

rAma_icchA nAma kariNI* idam me_astu_iti.rUpiNI ||6|126|78||

शरीर.कानेन मत्ता विविधा.उल्लास.कारिणी ।

zarIra.kAnena mattA vividhA.ullAsa.kAriNI |

मत्त.इन्द्रिय.उग्र.कलभा रसना.कल.भाषिणी ॥६।१२६।७९॥

matta.indriya.ugra.kalabhA rasanA.kala.bhASiNI ||6|126|79||

मनो.गहन.संलीना कर्म.दन्त.द्वय.अन्विता ।

mana:gahana.saMlInA karma.danta.dvaya.anvitA |

मदो ऽस्या वासना.व्यूहः सर्वतः प्रसरद्.वपुः ॥६।१२६।८०॥

mada:_asyA* vAsanA.vyUha: sarvata: prasarat.vapu: ||6|126|80||

संसार.दृष्टयो राम तस्याः समर.भूमयः ।

saMsAra.dRSTaya: rAma tasyA: samara.bhUmaya: |

भूयो यत्र_अनुभवति नरो जय.पर.अजयौ ॥६।१२६।८१॥

bhUya:_yatra_anubhavati nara:_jaya.para.ajayau ||6|126|81||

इच्छा.नागी निहन्त्य्_एषा कृपणाज्_जीव.संचयान् ।

icchA.nAgI nihanti_eSA kRpaNAt_jIva.saMcayAn |

वासना_इहा मनाश्_चित्तम् संकल्पो_भावनम् स्पृहा ॥६।१२६।८२॥

vAsanA_ihA manA:_cittam saMkalpa:_bhAvanam spRhA ||6|126|82||

इत्य्+आदि.निवहो नाम्ना_अस्य_अस्त्व् आशय.कोशगः ।

iti+Adi.nivaha:_nAmnA_asya_astu_Azaya.kozaga: |

धैर्य.नाम्ना वर.अस्त्रेण प्रसृताम् अवहेलया ॥६।१२६।८३॥

dhairya.nAmnA vara.astreNa prasRtAm avahelayA ||6|126|83||

नागीम् सर्व.आत्मिकाम् एताम् इच्छाम् सर्व.आत्मना जयेत् ।

nAgIm sarva.AtmikAm etAm icchAm sarva.AtmanA jayet |

यावद् वस्त्व् इदम् इत्य् एवम् इयम् अन्तर् विजृम्भते ॥६।१२६।८४॥

yAvat vastu_idam iti_evam iyam antar_vijRmbhate ||6|126|84||

तावद् उग्रा कुसंसार.महाविष.विषूचिका ।

tAvat ugrA ku.saMsAra.mahAviSa.viSUcikA |

एतावद् एव संसार इदम् अस्त्व् इति यन् मनः ॥६।१२६।८५॥

etAvat_eva saMsAra* idam astu_iti ya_ mana: ||6|126|85||

अस्य तु_उपशमो मोक्ष इत्य् एवम् ज्ञान.संग्रहः ।

asya tu_upazama:_mokSa* iti_evam jJAna.saMgraha: |

प्रसाद.कारिणी स्वच्छा निरिच्छे विमल.आकृतौ ॥६।१२६।८६॥

prasAda.kAriNI svacchA niricche vimala.AkRtau ||6|126|86||

तैल.बिन्दुर् इव_आदर्शे विश्राम्यत्य् उपदेश.वाक् ।

taila.bindu:_iva_Adarze vizrAmyati_upadeza.vAk |

अ.संवेदन.मात्रेण न_उदेति_इच्छाभव.अङ्कुरः ॥६।१२६।८७॥

a.saMvedana.mAtreNa na_udeti_icchAbhava.aGkura: ||6|126|87||

मनाग् अभ्युदिता_एव_इच्छा छेत्तव्या_अनर्थ.कारिणी ।

manAg abhyuditA_eva_icchA chettavyA_anartha.kAriNI |

अ.संवेदन.शस्त्रेण विषस्य_इव_अङ्कुर.आवली ॥६।१२६।८८॥

a.saMvedana.zastreNa viSasya_iva_aGkura.AvalI ||6|126|88||

इच्छा.विच्छुरितो जीवो विजहाति न दीनताम् ।

icchA.vicchurito jIvo_vijahAti na dInatAm |

स्व.संवेदन.यत्नस् तु तृष्णीम् एव_अन्तरासनम् ॥६।१२६।८९॥

sva.saMvedana.yatnas_tu tRSNIm eva_antarAsanam ||6|126|89||

अवधान.विनिर्मुक्तः सुप्तम् शव.शतम् यथा ।

avadhAna.vi.nirmukta: suptam zava.zatam yathA |

ताम् प्रत्याहार.बडिशेन_ईच्छा.मत्सीम् नियच्छत ॥६।१२६।९०॥

tAm pratyAhAra.baDizena_IcchA.matsIm niyacchata ||6|126|90||

इदम् मे ऽस्त्व् इति संवेगम् आहुः कल्पनम् उत्तमाः ।

idam me_astu_iti saMvegam Ahu: kalpanam uttamA: |

अर्थस्य_अ.भावनम् यत् तत् कल्पनात्याग उच्यते ॥६।१२६।९१॥

arthasya_a.bhAvanam yat tat kalpanAtyAga* ucyate ||6|126|91||

स्मरणम् विद्धि संकल्पम् शिवम् अ.स्मरणम् विदुः ।

smaraNam viddhi saMkalpam zivam a.smaraNam vidu: |

तत्र प्राग्.अनुभूतम् च न_अनुभूतम् च भाव्यते ॥६।१२६।९२॥

tatra prAk.anubhUtam ca na_anubhUtam ca bhAvyate ||6|126|92||

अनुभूतम् न_अनुभूतम् स्मृतिम् विस्मृत्य काष्ठवत् ।

anubhUtam na_anubhUtam smRtim vismRtya kASThavat |

सर्वम् एव_आशु विस्मृत्य गूढस् तिष्ठ महामतिः ॥६।१२६।९३॥

sarvam eva_Azu vismRtya gUDha:_tiSTha mahAmati: ||6|126|93||

ऊर्ध्व.बाहुर् विरौम्य् एष न च कश्चिच् छृणोति तत् ।

Urdhva.bAhu:_viraumi_eSa* na ca ka:cit*zRNoti tat |

अ.संकल्पः परम् श्रेयः स किम् अन्तर् न भाव्यते ॥६।१२६।९४॥

a.saMkalpa: param zreya: sa* kim antar na bhAvyate ||6|126|94||

किल तूष्णीम् स्थितेन_एव तत्.पदम् प्राप्यते परम् ।

kila tUSNIm sthitena_eva tat.padam prApyate param |

परमम् यत्र साम्राज्यम् अपि, राम, तृणायते ॥६।१२६।९५॥

paramam yatra sAmrAjyam api, rAma, tRNAyate ||6|126|95||

गम्य.देश.एक.निष्ठस्य यथा पान्थस्य पादयोः ।

gamya.deza.eka.niSThasya yathA pAnthasya pAdayo: |

स्पन्दो विगत.संकल्पस् तथा स्पन्दः स्व.कर्मसु ॥६।१२६।९६॥

spanda:_vigata.saMkalpa:_tathA spanda: sva.karmasu ||6|126|96||

बहुना_अत्र विमुक्तेन संक्षेपाद् इदम् उच्यते ।

bahunA_atra vimuktena saMkSepAt_idam ucyate |

संकल्पनम् परो बन्धस् तद् अ.भावो विमुक्तता ॥६।१२६।९७॥

saMkalpanam para:_bandha:_tat a.bhAva:_vimuktatA ||6|126|97||

सर्वम् एवम् अजम् शान्तम् अनन्तम् ध्रुवम् अव्ययम् ।

sarvam evam ajam zAntam anantam dhruvam avyayam |

पश्यन् भूतार्थ.चिद्.रूपम् शान्तम् आस्व यथासुखम् ॥६।१२६।९८॥

pazyan bhUtArtha.cit.rUpam zAntam Asva yathAsukham ||6|126|98||

अ.वेदनम् विदुर् योगम् शान्तम् आसितम् अक्षयम् ।

a.vedanam vidu:_yogam zAntam Asitam akSayam |

योग.स्थः कुरु कर्माणि निर्वासनो ऽथ मा कुरु ॥६।१२६।९९॥

yoga.stha: kuru karmANi nirvAsana:_atha mA kuru ||6|126|99||

अ.वेदनम् विदुर् योगम् चित्त.क्षयम् अकृत्रिमम् ।

a.vedanam vidu:_yogam citta.kSayam akRtrimam |

अत्यन्तम् तन्.मयो भूत्वा तथा तिष्ठ यथा_असि भो ॥६।१२६।१००॥

atyantam tan.maya:_bhUtvA tathA tiSTha yathA_asi bho ||6|126|100||

शिवम् सर्व.गतम् शान्तम् बोध.आत्मकम् अजम् शुभम् ।

zivam sarva.gatam zAntam bodha.Atmakam ajam zubham |

तद् एक.भावनम् राम सर्व.त्याग इति स्मृतः ।

tat_eka.bhAvanam rAma sarva.tyAga* iti smRta: |

भावयच् छश्वदन्तम् स्वम् कार्यम् कर्म समाचर ॥६।१२६।१०१॥

bhAvayat*zazvadantam svam kAryam karma samAcara ||6|126|101||

अहम् मम_इति संविदन् न दुःखतो विमुञ्च्यते ।

aham mama_iti saMvidan na du:khata:_vimuJcyate |

असंविदन् विमुच्यते यद् ईप्सितम् समाचर ॥६।१२६।१०२॥

asaMvidan vimucyate yat Ipsitam samAcara ||6|126|102||

॥

*o**ॐm*

FM.6.126

THE SEVEN LEVELS OF WISDOM

jd:

this important Canto, though very long, could very aptly be memorized by a
student of this Wisdom yoga. it is the YV equivalent of the Ashtângas (8
Limbs) of traditional yoga, and Buddhism, but deals with the level of
experience of the yogin more than the method of work.

*RÂMA asked**—*

सप्तानाम् योग.भूमीनाम् अभ्यासः क्रियते कथम् ।

saptAnAm yoga.bhUmInAm abhyAsa: kriyate katham |

कीदृशानि च चिह्नानि भूमिकाम् प्रति योगतः ॥६।१२६।१॥

kIdRzAni ca cihnAni bhUmikAm prati yogata: ||6|126|1||

.

*of the Seven yoga.Levels*

*how is the practice done? what is the prescribed routine?*

*and what are the characteristics of the Levels*

*?*

saptAnAm yoga.bhUmInAm

*of the Seven yoga.Levels *abhyAsa: kriyate katham *how is the practice
done? what is the prescribed routine? *kIdRzAni ca cihnAni *and what sort
of signs/characteristics *bhUmikAm prati yogata: *are connected with a
Level? *

*. *

*sv.1 RAMA asked: How does one tread the seven states of yoga and what are
the characteristics of these seven states?

*vlm.1 RAMA said:.Tell me sir, the practices of the seven stages of yoga;

and the characteristics of yogis in every stage.

*?. How do you practice these seven #bhUmikA Levels, and what are the Signs
of the different Levels?

* saptAnAm yoga.bhUmInAm *of the Seven yoga.Levels *abhyAsa: kriyate
katham *how
is the practice done? what is the prescribed routine? *kIdRzAni ca cihnAni *and
what sort of signs/characteristics *bhUmikAm prati yogata: *are connected
with a Level? *

*VASISHTHA said—*

प्रवृत्तश् च निवृत्तश् च भवति द्वि.विधः पुमान् ।

pravRtta:_a nivRtta:_a bhavati dvi.vidha: pumAn |

स्वर्ग.अपवर्ग.उन्मुखयोः शृणु लक्षणम् एतयोः ॥६।१२६।२॥

svarga.apavarga.unmukhayo: zRNu lakSaNam etayo: ||6|126|2||

.

*engaged / disengaged*

*=*

*a Human is twofold, looking.for*

*svarga / apavarga*

*Heaven / Fulfilment*

*:*

*here's a description of these two*

.

pravRtta:_a nivRtta:_a bhavati dvi.vidha: pumAn |
svarga.apavarga.unmukhayo:

zRNu lakSaNam etayo:

*. *

*vlm. _. the zealous and resigned (i. e. the active and the inactive) _.

*sv. _. world.accepting (pravrtta) or world.negating (nivrtta).

#vRt . #pravRt . #pravRtta .adj_ driven up (as a carriage); circulated (as

a book); set out from, come forth #yathA_uSasi as at dawn or dusk
pravRttAyam. y2018.005, resulted, arisen, brought.about, happened • come
back, returned_mbh; commenced, begun (also #p.vat. adj); intending, bent
upon (tasmai, tasmin, or comp); engaged in, occupied with; (with karman n.
action) causing a continuation of mundane existence_mn.12.88 (opp. to
#pravRtta).

#vRt . #nivRt . #nivRtta ni.vRtta .adj_ (often w for nir.vRtta, vi.vRtta,
ni.vRta) turned back, returned to (acc) • rebounded from (ab) • retreated,

fled (in battle) • set (as the sun) • averted from, having renounced or
forsaken (ab or comp) • abstracted from this world, quiet • rid or deprived
of (ab) • passed away, ceased, disappeared • (with karman n. an action)

causing a cessation (of mundane existence) mn I, 88 (opp. to #pravRtta) •

ceased to be valid or binding (as a rule) • omitted, left out • finished,
completed.

#apavarga: —¶mw [Apavarga Fulfilment], completion, end (e.g. paJcApavarga,
coming to an end in five days); the emancipation of the soul from bodily
existence NS1.1.2, exemption from further transmigration; final beatitude;
restriction (of a rule)

कियत् तन्.नाम निर्वाणम् वरम् संसृतिर् एव मे ।

kiyat tat.nAma nirvANam varam saMsRti:_eva me |

इति.कर्तव्य.कर्ता यः स "प्रवृत्त" इति स्मृतः ॥६।१२६।३॥

iti.kartavya.kartA ya: sa* pravRtta* iti smRta: ||6|126|3||

.

*"So what's this Nirvâna? the Samsâra is good.enuf for me!"*

*:*

*someone who takes this view is said to be an extrovert*

.

kiyat tat.nAma nirvANam *. "What use is this that they call "Nirvâna"? . *

varam saMsRti:_eva me *. better's the course of Samsâra for me" . *

iti.kartavya.kartA ya: *. the so.to.be.done who . *

sa* pravRtta* iti smRta:* . he . *

*. *

*vlm.p.3 Those who are addicted to enjoyments think the quietude of nirvANa
as nothing to their purpose. They prefer worldliness above final bliss. He
who acts his part in this sense is called an active and energetic man.

*sv. "What is all this liberation? For me this samsara and life in it are
better"

and engages himself in the performance of his worldly duties.

चल.अर्णव.युग.छिद्र.कूर्म.ग्रीव.आप्त.वेशवत् ।

cala.arNava.yuga.chidra.kUrma.grIva.Apta.vezavat |

अनेक.जन्मनाम् अन्ते विवेकी जायते पुमान् ॥६।१२६।०४॥

aneka.janmanAm ante vivekI jAyate pumAn ||6|126|04||

.

*like a stirring ocean.turtle's neck emerging from its shell*

*in an age.old sea*

*after not a few births*

*there's*

*a discerning knowing Human*

*.*

cala.arNava.yuga.chidra.kUrma.grIva.Apta.vezavat | aneka.janmanAm ante
vivekI jAyate pumAn

.

*vlm.4. Such a man of the world bears his resemblance to a tortoise, which
though it has its neck well hid in its shell, still stretches it out to
drink the salt water of the sea it inhabits {*jd. tortoises are
landlubbers! turtles live in water}; until after many births, he gets a
better life for his salvation, (as when the tortoise is removed to a lake
of fresh water).

*vwv.2121/4.5. At the end of many births, a man becomes discriminating. (He

relects thus): "The state of worldly life is worthless. Enough of this for
me!

असारा बत संसार.व्यवस्था_अलम् मम_एतया ।

asArA bata saMsAra.vyavasthA_alam mama_etayA |

किम् कर्मभिः पर्युषितैर् दिनम् तैर् एव नीयते ॥६।१२६।०५॥

kim karmabhi: paryuSitai: dinam tai:_eva nIyate ||6|126|05||

.

a.sArA bata – "*but O it **.f_** is **useless *

saMsAra.vyavasth*A_a*lam mama etayA *– set in saMsAric.Convolution **–**
I've had enuf of it!" *

kim karmabhi: paryuSitai:*– *

*with morning.tongued karmas *

dinam tai:_eva nIyate

*daily by them anyone is led by *

*_. *

*vwv.2121/4.5. At the end of many births, a man becomes discriminating. (He

relects thus): "The state of worldly life is worthless. Enough of this for
me!

*sv.4.6 After very many births he gains wisdom. He realises that the

activities of the world are a meaningless repetition and does not wish to
waste his life in them. He thinks, "What is the meaning of all this? Let_me
retire from them. " He is considered nivrtta. "How shall I cultivate
dispassion and thus cross this ocean of samsara?" thus he enquires
constantly.

*Ott. #interj. #*bata*, #vata . *ind. interj.* an interjection expressing

astonishment or regret, generally = ah! oh! alas! (originally placed
immediately after the leading word at the beginning of a sentence, or only
separated from it by #iva • rarely itself in the first place e.g.
mAlav.3.21/22 • in later language often in the middle of a sentence) •• #

*bata* *–m_* a weakllng.

वस् #vas . #parivas . #*paryuSita.* . having passed.thru a night, stale,
used.up • night.flat, insipid (morning tongue).

क्रिया_अतिशय.निर्मुक्तम् किम् स्याद् विश्रमणम् परम् ।

kriyA_atizaya.nirmuktam kim syAt vizramaNam param |

इति निश्चयवान् यो ऽन्तः स "निवृत्त" इति स्मृतः ॥६।१२६।०६॥

iti nizcayavAn ya:_anta: sa* nivRtta* iti smRta: ||6|126|06||

.

"kriyA *– his Work *

atizaya.nirmuktam *– exceeding unFree . *

kim syAd* . ¿x? would be . *

vizramaNam param."* . *

iti nizcayavAn ya: anta: *. whoever has this inner conviction = *

sa nivRtta : iti smRta: *. he is regarded as nivRtta.InTurned. *

*vlm.6. And he who reflects in himself, after being released from the
burden of his business, on the delight of his rest after labour, he is the
man who is said to repose in his quiescence.

*sv.4.6 After very many births he gains wisdom. He realises that the

##muc . #mukta . #*nirmukta *nir.mukta . loosed, separated, escaped from or

free from, deprived of (tena, tasmAt, or comp) • abandoned • disappeared,

vanished (esp. .end.comp_) • flung, hurled, thrown • (a snake's) *cast.off*

skin • free from every attachment (= #ni:saGga) • deprived of all,

possessing nothing (= #niS.parigraha) •.• *nirmukta.*kalmaSa* . adj. .
freed from sin • *nirmukta.*deha* adj. one who is freed from his body (or
bodily desires) • *nirmukta.*saGga* adj. one who has given up all (worldly)
attachments. . y2007 .

कथम् विरागवन् भूत्वा संसार.अब्धिम् तराम्य् अहम् ।

katham virAgavan bhUtvA saMsAra.abdhim tarAmi_aham |

एवम् विचारण.परो यदा भवति सन्मतिः ॥६।१२६।०७॥

evam vicAraNa.para:_yadA bhavati sanmati: ||6|126|07||

.

katham *– "How *

virAgavan bhUtvA *– having become dispassionate *

saMsAra.abdhim tarAmi aham *– do I cross saMsAra.Ocean?" *

evam vicAraNa.para:_yadA *– when there is such higher Enquiry = *

bhavati sanmati: *. becoming noble.minded*

*_. *

*sv.7.8 Day by day this thought itself generates dispassion in him and

there arise peace and joy in his heart.

*vlm.7. When a man comes to reconnoitre in himself, how he shall become
dispassionate, and get over the boisterous ocean of the world; such a man
is said to have come to his good and right sense, and to stand on the way
to his tolerance.

*vwv. 2122.23/7.8. "How do I cross the ocean of worldly existence becoming

one possessed of freedom from passion?" When a person with a virtuous mind
becomes intent on reflection in this manner, he attains to indifference
towards worldly pleasures in his inner thoughts day after day. He
undertakes and rejoices in activities of a llofty nature every day.

विरागम् उपयात्य् अन्तर् भावनास्व् अनुवासरम् ।

virAgam upayAti_antar bhAvanAsu_anuvAsaram |

क्रियासु_उदार.रूपासु क्रमते मोदते ऽन्वहम् ॥६।१२६।०८॥

kriyAsu_udAra.rUpAsu kramate modate_anvaham ||6|126|08||

.

_.

virAgam upayAti antar *– *

*coming to dispassion within = *

bhAvanAsu_anuvAsaram *– his feelings daily *

kriyAsu udAra.rUpAsu *– in his Works of noble form *

kramate *– approaching *

modate *– rejoicing *

anvaham *– day.by.day. *

*sv.7.8 Day by day this thought itself generates dispassion in him and

there arise peace and joy in his heart.

*vwv. 2122.23/7.8. "How do I cross the ocean of worldly existence becoming

ग्राम्यासु जड.चेष्टासु सततम् विचिकित्सति ।

grAmyAsu jaDa.ceSTAsu satatam vi.cikitsati |

न_उदाहरति मर्माणि पुण्य.कर्माणि सेवते ॥६।१२६।०९॥

na_udAharati marmANi puNya.karmANi sevate ||6|126|09||

.

grAmyAsu jaDa.ceSTAsu *– in the foolish works of villagers *

satatam

vicikitsati

n*a_u*d.Aharati marmANi

puNya.karmANi sevate *– he pursues virtuous Works. *

#marmANi

*vlm.9. He who condemns the rustic amusements and mean employments of men;
and instead of taking up the faults and failings of others for his merry
talk, employs himself to meritorious acts.

*sv.9 He is disinterested in the activities of the marketplace but engages
himself in meritorious activities.

*vwv.2124/9. He always hesitates in (doing) vulgar and stupid actions. He
does not speak of the defects (of others). He pursues virtuous deeds.

चित् #cit . #*vicit* . observe, discern conceive, know (also C.); M. be

perceptible, appear. D. wish to discern, deliberate, doubt, hesitate + #

*vicitta* – (vedic) perceived, observed, perceivable, manifest •
(classical) unconscious, helpless + #*vicikitsati* (desid.)

मनो ऽन्.उद्वेग.कारीणि मृदु.कर्माणि सेवते ।

mana:_an.udvega.kArINi mRdu.karmANi sevate |

पापाद् बिभेति सततम् न च भोगम् अपेक्षते ॥६।१२६।१०॥

pApAt bibheti satatam na ca bhogam apekSate ||6|126|10||

.

mana:_anudvega.kArINi . *Mind is an untroubled doer* =

mRdu.karmANi sevate *– pursuing pleasant Works *

pApA*t *bibheti satatam *– thru wickedness fearing always *

na ca bhogam apekSate *– and yet_no pleasure chasing*

*. *

*vlm.10. Whose mind, is engaged in agreeable tasks and unpainsome acts; who
is afraid of sin, and disdains all pleasures and bodily enjoyments,

*sv.10 He is afraid to sin.

*vwv.2125/10. He devotes himself to gentle deeds not causing agitation of
the mind. He is constantly afraid of sin. He does not hope for enjoyment.

स्नेह.प्रणय.गर्भाणि पेशलान्य् उचितानि च ।

sneha.praNaya.garbhANi pezalAni_ucitAni ca |

देश.काल.उपपन्नानि वचनान्य् अभि.भाषते ॥६।१२६।११॥

deza.kAla.upapannAni vacanAni_abhi.bhASate ||6|126|11||

.

sneha.praNaya.garbhANi

pezalAn*i_u*citAni ca

deza.kAla *– in place & time *

upapannAni vacanAni_abhibhASate *. *

*the words he speaks, that overflow with loving friendship, gentle words,*

*are fitting for their place and time.*

*vlm.p.11 whose conversation is full of love and tenderness, appropriate
without any harshness, and whose speeches are suitable to the time and
place in which they are delivered,

manasA karmaNA vAcA sat.janAn upasevate ||6|126|12||

.

*That becomes got, *

asau prathamAm ekAm_bhUmikAm

*this very first Level *

manasA karmaNA vAcA

*with Mind and works and voice *

sajjanAn upasevate

*one serves the community *the "good people" (jana), the people dwelling in
this apparent universe (sat)

tat . *That *

asau prathamAm ekAm prApta: . *this first one attained *

bhavati bhUmikAm .* being the Level *

manasA karmaNA vAcA . *with manas.Mind, with action, with speech .
*<kAya.vAG.mana:
prApyate phalam> up.sAra.

saj.janAn upasevate . *one serves the community *the "good people" (jana),

the people dwelling in this apparent universe (sat).

*vwv.2127/12b.13a. He honours (or serves) virtuous people by thought, word

and deed. He looks into scriptures of spiritual knowledge, fetching them
from somewhere or anyone.

*vlm.12. Such a man is said to stand on the first step of yoga, when he
makes it his duty to attend the society of the good and great, whom he
learns to imitate in his thoughts, words, and actions.

*sv.12 He has set his foot on the first yoga.bhumika (state of yoga). He is

devoted to the service of holy ones.

evaM.vicAravAn ya: syAt saMsAra.uttAraNam prati ||6|126|13||

.

yata: kutaz.cid Aniya *– *

*how whyever led *

jJAta.zAstrANi

avekSate

evam.vicAravAn ya: syAt

saMsAra_uttAraNam prati *. *

*vwv.2127/12b.13a. He honours (or serves) virtuous people by thought, word

and deed. He looks into scriptures of spiritual knowledge, fetching them
from somewhere or anyone.

*vlm.13. He collects also the work on divine learning from every where, and
reads with attenion and diligence; he then considers their contexts, and
lays hold on the tenets, which serve to save him from this sinful world.

*sv.13 He gathers scriptures whenever and wherever he finds them and
studies them. His constant quest is the crossing of the ocean of samsara.

स भूमिकावान् इत्य् उक्तः शेषः स्वार्थ इति स्मृतः ।

sa* bhUmikAvAn iti_ukta: zeSa: svArtha* iti smRta: |

विचार.नाम्नीम् इतराम् आगतो योग.भूमिकाम् ॥६।१२६।१४॥

vicAra.nAmnIm itarAm Agata:_yoga.bhUmikAm ||6|126|14||

.

sa:_bhUmikAvAn *– he is at a Level . *

iti ukta: *– so said . *

zeSa: svArth*a_i*ti smRta:

vicAra.nAmnIm itarAm

Agata:_yoga.bhUmikAm .

*vlm.14. Such a man is said to have come upon the (first) stage of yoga, or
else he is a hypocrite who assumes the guise of a yogi for his own interest
only. The yogi then comes to the next step of yoga, which is styled the

stage of investigation Vichára.

*sv.14 He alone is a seeker. Others are selfish. He then enters the second
state of yoga known as vicara, enquiry.

श्रुति.स्मृति.सदाचार.धारणा.ध्यान.कर्मणाम् ।

zruti.smRti.sadAcAra.dhAraNA.dhyAna.karmaNAm |

मुख्यया व्याख्यया ख्याताञ् श्रयते श्रेष्ठ.पण्डिताम् ॥६।१२६।१५॥

mukhyayA vyAkhyayA khyAtAn zrayate zreSTha.paNDitAm ||6|126|15||

.

zruti.smRti.sadAcAra.dhAraNA.dhyAna.karmaNAm

*of Scripture.Tradition.Morality.Introspection.Meditation.Works *

mukhyayA vyAkhyayA khyAtAn *– *

zrayate zreSTha.paNDitAm *. *

*vwv.2128/15. He resorts to pre.eminent scholars, well.known by their
foremost exposition of the Veda.s, texts of ethical and religious codes,

virtuous conduct, concentration, meditation and rituals.

*vlm.15. He then hears from the mouths of the best pandits, the
explanations of the srutis and smritis, the rules of good conduct, and the
manner of meditation and conduct of yoga practice.

*sv.15 He eagerly resorts to the company of holy ones who are well versed
in the scriptures and in spiritual practices.

पदार्थ.प्रविभाग.ज्ञH कार्य.अकार्य.विनिर्णयम् ।

padArtha.pravibhAga.jJa: kArya.akArya.vinirNayam |

जानात्य् अधिगत.श्रव्यो गृहम् गृह.पतिर् यथा ॥६।१२६।१६॥

jAnAti_adhigata.zravya: gRham gRha.pati:_yathA ||6|126|16||

.

padArtha.pravibhAga.jJa:

kArya.akArya.vinirNaya*.certainty/rule**.*m* . rule of duty/nonduty //
effect/noneffect . *

jAnAti . *knowing . *

adhigata*.xx_*zravya*.xx.*H

gRham gRha.pati:_yathA* . as the householder does his house*

.

*vwv.2129/16. Familiar with the division (or arrangement) of words and
their meanings, he knows the settled rule (or conclusion) relating to what
ought to be done, having learnt the teachings (from the preceptor), as a
householder (knows) his house.

*vlm.16. He then learns the divisions of categories and distinction of
things, together with the difference between actions that are to be done or
avoided; all which being heard from the mouth of an adept in yoga, will
facilitate his course through the other stages, in like manner as the
master of a house enters with facility into every apartment of his
dwelling, (The guidance of a guru of spiritual guide, is essential to the
practice of yoga).

*sv.16 He knows what is to be done and what is not to be done.

#pravibhAga H pra.vibhAga, vi.bhAga प्रविभाग separation , division ,

distribution , classification Mn. MBh. &c; a part , portion Uttarar.

#i . #nI (ni>i) . #naya . #nirnaya . #*vinirNaya* m. . complete settlement

or decision, certainty, a settled rule +

मदाभिमानम् आत्म.आर्य.मोह.लोभ.अतिशायिताम् ।

mada.abhimAnam Atma.Arya.moha.lobha.atizAyitAm |

बहिर् अप्य् आश्रिताम् ईषत् त्यजत्य् अहिर् इव त्वचम् ॥६।१२६।१७॥

bahi:_api_AzritAm ISat tyajati_ahi: iva tvacam ||6|126|17||

.

mada.abhimAnam Atma.Arya.moha.lobha.atizAyitAm bahir apy AzritAm ISat

tyajaty ahir iva tvacam

*vlm.17. He wears off his outer habit of pride and vanity, his jealousy and
avarice, and the other passions which formed as it were an outer garment of
his person, as a snake casts off his slough from him.

*sv.17 He abandons evils like vanity, jealousy, delusion and greed.

*vwv.2130/17. He gets rid of the excess of pride, self.conceit, jealousy,

delusion and greed, even (when these defects are) dwelling outwardly a
little (in his worldly life, necessitated by circumstances), as a snake
(gets rid of) its skin.

इत्थम् भूत.मतिः शास्त्र.गुरु.सज्जन.सेवनात् ।

ittham bhUta.mati: zAstra.guru.sat.jana.sevanAt |

स.रहस्यम् अशेषेन यथावद् अधिगच्छति ॥६।१२६।१८॥

sa.rahasyam azeSena yathAvat adhigacchati ||6|126|18||

.

ittham bhUta.mati: *his thought having become thus*

zAstra.guru.sat.jana.sevanAt – *after devotion to shAstras, guru, and good
company* sa.rahasyam azeSena yathAvad adhigacchati

*. *

*vwv.2131/18. One whose intellect is in this state, duly learns completely,
along with the esoteric teachings, from following (or devotion to) the
scriptures, the spiritual preceptor and wise (or virtuous) persons.

*vlm.18. Having thus purified his mind (from the vile passions), he attends
to the service of his spiritual preceptors and holy persons, and makes
himself acquainted with the mysteries of religion. (This is the second
stage of yoga, which is one of moral discipline and search after truth).

*sv.18 From the preceptors he learns all the secrets of yoga. NOTEH Of
course, vicara means 'direct observation or looking into.

अ.संसङ्ग.अभिधाम् अन्याम् तृतीयाम् योग.भूमिकाम् ।

a.saMsaGga.abhidhAm anyAm tRtIyAm yoga.bhUmikAm |

tततः पतत्य् असौ कान्तः पुष्प.शय्याम् इव_अमलाम् ॥६।१२६।१९॥

ata: patati_asau kAnta: puSpa.zayyAm iva_amalAm ||6|126|19||

.

*into*

*what's otherwise.known.as <http://otherwise.known.as> non.attachment*

*–the third yogic Level–*

*this loveable fellow falls*

H

*a pure bed of flowers*

*.*

*vlm.19. He then enters into the third stage of unsociality or avoidance of
all company, which he finds to be as agreeable to him as a bed of flowers.
(Lit; a bedstead be strewn with flowers).

*sv.19 Easily thereafter he graduates to the third state of yoga known as

asamsanga, non.attachment or freedom.

*a.saMsaGga.abhidhAm anyAm *– called non.attachment otherwise *tRtIyAm
yoga.bhUmikAm *– at the third yogic Level *tata: patati_asau kAnta: *– thus
falls this loveable fellow *puSpa.zayyAm iva_amalAm *– into a pure bed of
flowers. *

यथावच्छास्त्र.वाक्य.अर्थम् मतिम् आधाय निश्चलम् ।

yathAvat*zAstra.vAkya.artham matim AdhAya nizcalam |

तापसा_आश्रम.विश्रामैर् अध्यात्म.कथन.क्रमैः ॥६।१२६।२०॥

tApasA_Azrama.vizrAmai:_adhyAtma.kathana.kramai: ||6|126|20||

.

yathAva*t*z*Astra.vAkya*.arth*am *– according.with the meaningful words of
shAstra *

matim AdhAya nizcalam *– hvg given his thot constantly *

tApasA_Azrama.vizrAmai: adhyAtma.kathana.kramai:

*. *

*vwv.2132.33/20.21. Having applied his mind steadily to the meaning of the

words of the scriptures properly, he wears out his extended life seated on
a couch of stone, with his rests in the hermitages of ascetics and with
(his participation in) courses of narration concerning the Supeme Spirit,
which blame worldly life and which are equally the steps in producing
indifference to the world.

*vlm.20. Here he learns to fix his mind to its steadiness, according to the
dictates of the sástras; and passes his time in talking on spiritual
subjects, in society of hermits and devotees.

संसार.निन्दकैस् तद्.वत् वैराग्य.करण.क्रमैः ।

saMsAra.nindakai: tat.vat vairAgya.karaNa.kramai: |

शिला.शय्या.समासीनो_जरयत्य् आयुर् आततम् ॥६।१२६।२१॥

zilA.zayyA.samAsIno jarayati_Ayu:_Atatam ||6|126|21||

.

saMsAra*.Samsâra.convolution*.nindaka.i: tadvat.*like.that/**thatwise*
vairAgya*.dispassion*.karaNa.krama.i: zilaa.zayyaa.samaasi.ina: {jaray
*.awakens/mobilizes*.ati // *wears.out} * Ayus
*.life/vitality\living.creatures* Atata*.outspread/extended*.m

.

nindaka

karaNa

krama

zilA

zayyA

samAsi

.

*vwv.2132.33/20.21. Having applied his mind steadily to the meaning of the

words of the scriptures properly, he wears out his extended life seated on
a couch of stone, with his rests in the hermitages of ascetics and with
(his participation in) courses of narration concerning the Supeme Spirit,
which blame worldly life and which are equally the steps in producing
indifference to the world.

*vlm.21. He sits also with the dispassionate Vairagis, and religious
recluses sannyasis who are disgusted with the world; and relying on the
firm rock of his faith, he wears out his long life with ease.

.

*jarayati – only Capeller lists the special sense of motivation.

##jar < #jar < jarate v (compare- car) awake, stir, move, approach (tam).
C. ~*jaray*.awaken/mobilize + *

वन.वास.विहारेण चित्त.उपशम.शोभिना ।

vana.vAsa.vihAreNa citta.upazam a.zobhinA |

अ.सङ्ग.सुख.सौम्येन कालम् नयति नीतिमान् ॥६।१२६।२२॥

a.saGga.sukha.saumyena kAlam nayati nItimAn ||6|126|22||

.

vana.vAsa.vihAreNa* – w a comfortable cabin in the woods *

citta.upazama.zobhinA* – Affective mind in peaceful splendor *

asaGga.sukha.saumyena* – unattached.pleasant coolth *

kAlam nayati nItimAn *– in time, one who is prudent is led *

*_. *

*vwv.2134. The righteous one spends his time by roaming in forest sites,

placid with the joy of on.attachment and lovely with the calmness of mind.

*vlm.22. He passes his moral life with cheerful delight of his loneliness,
and pleasing tranquility of his mind in his woodland retreat and wanderings.

*sv.22 He roams the forests in seclusion and strives to quieten the mind.

अभ्यासात् साधु.शास्त्राणाम् करणात् पुण्य.कर्मणाम् ।

abhyAsAt sAdhu.zAstrANAm karaNAt puNya.karmaNAm |

जन्तोर् यथावद् एव_इयम् वस्तु.दृष्टिः प्रसीदति ॥६।१२६।२३॥

janto:_yathAvat_eva_iyam vastu.dRSTi: prasIdati ||6|126|23||

.

_.

abhyAsAt *– *

*after abhyAsa.Practice = *

sAdhu.zAstrANAm karaNAt

puNya.karmaNAm* – of good karmas *

jantoH_yathAvad eva

iyam vastu.dRSTi: prasIdati *– this view of the substantial . *

तृतीयम् भूमिकाम् प्राप्य बुधो ऽनुभवति स्वयम् ।

tRtIyam bhUmikAm prApya budha:_anubhavati svayam |

द्विःप्रकारम् अ.संसङ्गम् तस्य भेदम् इमम् शृणु ॥६।१२६।२४॥

dvi:prakAram a.saMsaGgam tasya bhedam imam zRNu ||6|126|24||

.

*having **reached the Third Level*

*a realized person experiences hirself as unattached in two waysH*

*of that listen to this difference*

*.*

tRtIyam bhUmikAm prApya budha:_anubhavati svayam | dvi:prakAram a.saMsaGgam

tasya bhedam imam zRNu

*. *

*vlm.p.24 The conscious man who has arrived at the third stage of yoga
practice perceives in himself two kinds of disconnection with the world, as
you will now hear from me.

द्वि.विधो ऽयम् अ.संसङ्गः सामान्यः श्रेष्ठ एव च ।

dvi.vidha:_ayam a.saMsaGga: sAmAnya: zreSTha* eva ca |

न*_*अहम् कर्ता न भोक्ता च न बाध्यो*_*न च बाधकः ॥६।१२६।२५॥

na_aham kartA na bhoktA ca na bAdhya:_na ca bAdhaka: ||6|126|25||

.

dvi.vidha: ayam a.saMsaGga . *twofold is this detachment* =

sAmAnya: zreSTha eva ca *– the ordinary & the bestH *

na aham kartA . *I am not the Doer* =

na bhoktA ca . *nor the Enjoyer* =

na bAdhya: na ca bAdhaka: *. *

*vwv.2135.36.37.38. This non.attachment is of two kinds—the ordinary and

the best. "Everything brought into existence by previous actions, whether
it is pleasure or pain, is only dependent on God. What is my doership in
this matter? The enjoyments of objects of pleasure are intense diseases.
Riches are great_misfortunes. Associations are only for separation.
Anxieties are diseases of the mind. Time is engaged in swallowing up things
continuously." The annihilation of mental inclinations inwardly in the
above manner, due to the indifference of one with a mind fastened to the

meanings of the sentences (of scriptures), is that ordinary non.attachment.

*vlm.25. Now this disconnection of one with all others is of two sorts, one
of which is his ordinary disassociation with all persons and things, and
the other is his absolute unconnection with every thing including himself.
(i.e. One's entire irrelation with both the subjective and objective).

*sv.24.25 This non.attachment or freedom is of two types, the ordinary and

the superior.

Note the play of ca na.

इत्य् असञ्जनम् अर्थेषु सामान्य.असङ्ग.नामकम् ।

iti_asaJjanam artheSu sAmAnya.asaGga.nAmakam |

प्राक्.कर्म.निर्मितम् सर्वम् ईश्वर.अधीरम् एव च ॥६।१२६।२६॥

prAk.karma.nirmitam sarvam Izvara.adhIram eva ca ||6|126|26||

.

iti*."so"/thus* asaJjana.m artha*.meaning/purpose*.eSu
saamaanya.asaGga.naamaka.m prAkkarma.*prior.Karma*

.nirmita.m sarva*.all/every*.m

Izvara.*lord/Lord*

.adhIra*.unsteady\unwise*.m eva*.indeed/even/so* ca.*also/and*

*. *

saJjana

asaJjana

sAmAnya

saGga

asaGga

nAmaka

nirmita

*. *

*vwv.2135.36.37.38. This non.attachment is of two kinds—the ordinary and

meanings of the sentences (of scriptures), is that ordinary non.attachment.

*vlm.26. The ordinary unconnection is the sense of one's being neither the
subject or object of his action, nor of his being the the slayer of or
slain by any body; but that all accidents are incidental to his prior acts
(of past lives), and all dependant to the dispensations of Providence.

*sv.26.27 One who practises the first type of freedom feels, "I am neither

the doer, nor the enjoyer, neither do I afflict others nor am I afflicted
by others."

bhogAbhogA* mahArogA: sampada: paramApada: ||6|126|27||

.

sukham vA yadi vA du:kham . *whether pleasure or sorrow = *

kA_eva_atra mama kartRtA . *just what here is my doership? = *

bhoga.abhogA: mahArogA: sampada: paramApada:

*. *

*vwv.2135.36.37.38. _ whether it is pleasure or pain, is only dependent on

God. What is my doership in this matter? The enjoyments of objects of
pleasure are intense diseases. Riches are great_misfortunes. Associations
are only for separation. Anxieties are diseases of the mind. Time is
engaged in swallowing up things continuously." The annihilation of mental
inclinations inwardly in the above manner, due to the indifference of one
with a mind fastened to the meanings of the sentences (of scriptures), is

that ordinary non.attachment.

*vlm.27. It is the conviction that, I have no control over my happiness or
misery or pain or pleasure; and that all prosperity and adversity,
employment and privation, and health and desease, ever betide me of their
own accord.

*sv.27.30 All this happens on account of past karma under the aegis of god.
I do nothing whether there is pain or pleasure, good fortune or calamity_

वियोगाय_एव संयोगा आधयो व्याधयो धियः ।

viyogAya_eva saMyogA* Adhaya:_vyAdhaya:_dhiya: |

कालः कवलन.उद्युक्तः सर्व.भावान् अनारतम् ॥६।१२६।२८॥

kAla: kavalana.udyukta: sarva.bhAvAn anAratam ||6|126|28||

.

vi.yogAya eva sam.yogA: Adhaya:_vyAdhaya:_dhiya:

kAla: . *Time* =

kavalana.udyukta: . *devouring.ready* =

sarva.bhAvAn anAratam *– for all being continually. *

.

*vlm.28. All union is for its disunion, and all gain is for its loss; o the
health and disease and pain and pleasure come by turns, and there is
nothing which is not succeeded by its reverse. Because time with its open
jaws, is ever ready to devour all things.

*sv.27.30 All this happens on account of past karma under the aegis of god.

I do nothing whether there is pain or pleasure, good fortune or calamity.
All these, as also meeting and parting, psychic distress and physical
illness, are brought about by time alone." Thus thinking, he investigates

the truth. He is practising ordinary non.attachment or freedom.

अन्.आस्थया_इति भावनाम् यद् अभावनम्_आन्तरम् ।

an.AsthayA_iti bhAvanAm yat abhAvanam Antaram |

वाक्यार्थ.लग्नम् अलसः सामान्यो ऽसाव्_अ.संगमः ॥६।१२६।२९॥

vAkyArtha.lagnam alasa: sAmAnya:_asau_a.saMgama: ||6|126|29||

.

anAsthayA *. by/with . *

iti . *so . *

bhAvanAm

ya*t . which is .* abhAvanam *. *Antaram* . within . *

vAkyArtha.lagnam alasa: sAmAnya:_asau_asaMgama: .

.

anAsthayA iti bhAvanAm by 'Indifference' the feeling / mental inclination

yad abhAvanam Antaram which is interior nonFeeling vAkya*.arth*a.lagnam
alasa: word.meaning=clinging indolent sAmAnyo asau asaMgam*a:_t*his is
common non.attachment

AB. iyam anAsthÂpi zravaNÂdi.sAhAyyena
vAkyÂrtha.jJAnÂsaktasyaîvÂsaMsaGga.sukhAya nÂnyasya _ ||6|126|

*vwv.2135.36.37.38. This non.attachment is of two kinds—the ordinary and

meanings of the sentences (of scriptures), is that ordinary non.attachment.

*sv.27.30 All this happens on account of past karma under the aegis of god.

the truth. He is practising ordinary non.attachment or freedom.

anAsthayeti bhAvAnAM yad.abhAvanam.Antaram

अनास्थयेति भावानां यदभावनमान्तरम् । ००० ।। २९

VA . this way, not holding to perceptions, _.

(bhAvanayA ind. in thought, in imagination .nAm >bandh, with tasmin, to

occupy one's imagination with, direct one's thoughts to) (in logic) that
cause of memory which arises from direct perception … — y1.026.022 abhAvana
<nahi ka:cit kRtair artho nÂkRtair apy abhAvanAt> y2.019.025

#lagna adj. clinging to, attached to, intent on, clasping, following
closely (with tasya or ifc.) (with pRSThe, pRSThatas; or pRSTha ibc.,
following on a person's heels; with mArge, sticking to i.e. following the
road; with hRdaye, one who has penetrated the heart); one who has begun to
(inf.); ….

#lasa adj. shining, playing, moving hither and thither … alasa adj. lazy,
indolent, dull, weary.

#saMgama, saGgama m. coming together, meeting (in a friendly or hostile
manner), union, intercourse or association with (tena with and without
<saha> tasya, or comp.); connection or contact with (tena or comp.; with
anarthena, "coming to harm", "injury"); sexual union; confluence (of two
rivers as of the Ganges and the jumnA, or of a river, at its mouth, with
the ocean; such confluences are always held sacred) … y1.029.022 #asaMgama
m. not associating with; (for <asaGga> m. q.v.) = <vairagya>, no attachment
to (tasmin)

अनेक.क्रम.योगेन संयोगेन सह_आत्मनाम् ।

aneka.krama.yogena saMyogena saha_AtmanAm |

वियोगेन_असताम् अन्तः प्रयोगेन_आत्म.संविदाम् ॥६।१२६।३०॥

viyogena_asatAm anta: prayogena_Atma.saMvidAm ||6|126|30||

.

aneka.krama.yogena saMyoga.*conjunction/union*.ena saha_AtmanAm viyogena_asatAm
anta: prayogena_Atma.saMvidAm

.

#yoga saMyoga viyoga prayoga

*vwv.2139.42/30.33. When the Reality, which is the further bank of the

ocean of worldly existence, the Essence and the Supreme Cause, has arrived
at a manifestation firmly, like a fruit placed on the hand, by this
application of method (viz., investigation), by association with noble
souls and separation from the wicked, by the use of one's own intellect
within, by manly effort and by the employment of constant practice, then,
abiding silently and calmly, having certainly cast far away the
contemplation of the meanings of words such as, "I am not the doer; od is
the doer or my action derived from prakRti (or Nature) (is the doer)," is

called the best_non.attachment.

*vlm.30. With this sort of the disunion of every thing in the mind, and our
union with the society of high minded men; and disassociation with the vile
and unrighteous, and association with spiritual knowledgeH

*saMyuj* . *

#*viyuj . *

#*prayuj . *

*sv.27.30 All this happens on account of past karma under the aegis of god.

the truth. He is practising ordinary non.attachment or freedom.

पौरुषेण प्रयत्नेन संतत.अभ्यास.योगतः ।

pauruSeNa prayatnena saMtata.abhyAsa.yogata: |

करामलक.वत् वस्तुनि_आगते स्फुटताम् दृढम् ॥६।१२६।३१॥

karAmalaka.vat vastuni_Agate sphuTatAm dRDham ||6|126|31||

.

when, by_pauruSa Effort, through

constant abhyAsa yoga, clear

as a gooseberry in the hand,

the substantial realities

come.to their certain clarity pauruSeNa prayatnena –

*by pauruSa Effort *

saMtata.abhyAsayoga.tas

*thru constant abhyAsa yoga *

kara.Amalaka.vad

*clear as a gooseberry in the hand *

vastuni

*the substantial realities *

Agate sphuTatAm dRDham

*when come.to <http://come.to> clarity certainly.*

*vwv.2139.42/30.33. When the Reality, which is the further bank of the

abiding silently and calmly, _

*vlm.31. These joined with the continual exertion of our manliness in our
habitual practice of these virtues, one assuredly arrives to the certain
knowledge of what he seeks (i.e. his god), as clearly as he sees a globe
set in his hands.

*sv.31 By the diligent practice of this yogic method, by resorting to the
company of the holy ones and the avoidance of evil company, the truth is
clearly revealed.

संसार.अम्बु.निधेः पारे सारे परम.कारणे ।

saMsAra.ambu.nidheH pAre sAre parama.kAraNe |

न_अहम् कर्ता.ईश्वरः कर्ता कर्म वा प्राकृतम् मम ॥६।१२६।३२॥

na_aham kartA.Izvara: kartA karma vA prAkRtam mama ||6|126|32||

.

saMsAra.ambunidheH .

*in saMsAra Ocean*

pAre sAre –

*on the other shore of its sAra Essence*

parama.kAraNe –

*in the ultimate cause *

na aham kartA.Izvara: .

*I am not the Divine Doer*

kartA karma vA –

*or any Doer, or the karma done *

prAkRtam mama –

*or accrued by me. *

*vwv.2139.42/30.33. When the Reality, which is the further bank of the

abiding silently and calmly, _

*vlm.32. The knowledge of the supreme author of creation, sitting beyond
the ocean of the universe, and watching over its concerns; impresses us
with the belief, that it is not I but god that does every thing in the
world, and that there is nothing that is done here by me, but by the great
god Himself.

*sv.32 When thus one realises the supreme which is the only essence or
truth beyond this ocean of samsara, he realises "I am not the doer but god
alone is the doer; not even in the past did I do anything. "

कृत्वा दूरतरे नूनम् इति शब्दार्थ.भावनम् ।

kRtvA dUratare nUnam iti zabdArtha.bhAvanam |

यन् मौनम् आसनम् शान्तम् तच् छ्रेष्ठ.अ.सङ्ग उच्यते ॥६।१२६।३३॥

yat_maunam Asanam zAntam tat*zreSTha.a.saGga* ucyate ||6|126|33||

.

*he's put it all far.far.away, this sense of "Meaning", so that_now*

*what is his silent seat in peace is known.as <http://known.as>
Perfect_nonAttachment*

.

*vlm.p.33 Having left aside the thought of one’s agency on any act, whoever
sits quiet silent and tranquil in himself, such a one is said to be
absolutely unconnected with everything in the world.

यन् न_अन्तर् न बहिर् न_अधो_न_ऊर्ध्वम् न_आशासु न_अम्बरे ।

yat_na_antar_na bahir_na_adha:_na_Urdhvam na_AzAsu na_ambare |

न पदार्थे न_अपदार्थे च जडे न च चेतने ॥६।१२६।३४॥

na padArthe na_apadArthe ca jaDe na ca cetane ||6|126|34||

.

*what is not inside nor outside*

*not below & not above*

*not in space nor in the sky*

*not in something nor in nothing*

*not in the inert_nor sentient*

*_.*

yat_na_antar_na bahir_na_adha: na_Urdhvam na_AzAsu na_ambare | na padArthe

na_apadArthe ca jaDe na ca cetane

*. *

*vlm. _. not situated in the sky, or in any side or part of the all
surrounding air and space_.

आसितम् भासनम् शान्तम् अभासम् नभसा समम् ।

Asitam bhAsanam zAntam abhAsam nabhasA samam |

अन्.आद्यन्तम् अजम् कान्तम् कच् छ्रेष्ठ.असङ्ग उच्यते ॥६।१२६।३५॥

an.Adyantam ajam kAntam kat*zreSTha.asaGga* ucyate ||6|126|35||

.

*resting in light*

*tho peacefully lightless*

*a likeness with the spacious sky*

*without beginning or end, unborn*

*H*

*this is called the beautiful best detachment.*

*. *

Asitam bhAsanam zAntam abhAsam nabhasA samam | an.Adyantam ajam kAntam

kat*zreSTha.asaGga* ucyate

.

*vlm.p.34 The Lord of all is he … *vlm.p.35 who is present and manifest in
everything without being expressed in any, who pervades all things like the
clear sky, and who is without beginning or end or birth or death. Whoever
seeks this Lord of all is said to be set in the best part of this third
stage of yoga.

संतोष.आमोद.मधुरः सत्कार्य.अमल.पल्लवः ।

saMtoSa.Amoda.madhura: satkArya.amala.pallava: |

चित्त.नालाग्र.संलीनो_विघ्न.कण्टक.संकटः ॥६।१२६।३६॥

citta.nAlAgra.saMlIna:_vighna.kaNTaka.saMkaTa: ||6|126|36||

.

saMtoSa.Amoda.madhura: . *Contentment is a rich perfume* =

satkArya.amala.pallava: .* good Action the pure blossom = *

citta.nAla.agra.saMlIna: .* the Affection.sprout clinging = *

vighna.kaNTaka.saMkaTa*.narrow/strait\thick\dense/difficult/
hard\strait\difficulty*:

*. *

vighna

kaNTaka

*. *

*vlm.36. Contentment is as sweet fragrance in the mind, and virtuous acts
are as handsome as the leaves of a flower; the heart string is as a stalk
beset by the thorns of cares and anxieties, and thralls with the gusts of
dangers and difficulties.

विवेक.पद्मो रूढो ऽन्तर्.विचार.अर्क.विलासितः ।

viveka.padma:_rUDha:_antar.vicAra.arka.vilAsita: |

फलम् फलत्य् अ.संसङ्गा तृतियाम् भूमिकाम् इमाम् ॥६।१२६।३७॥

phalam phalati_a.saMsaGgA tRtiyAm bhUmikAm imAm ||6|126|37||

.

*the Lotus of Discernment springs within = *

vicAra.arka.vilAsita: . *splashed with light by the sun of Enquiry = *

*the fruit is fruiting nonAttachment = *

tRtiyAm bhUmikAm imAm . *This is the Third Level. *

*vlm.37. The flower of inward discrimination, is expanded like the

lotus.bud, by the sun.beams of reason, and produces the fruit of
resignation in the garden of the third stage of yoga.practice.

*jd.37 . viveka.padma: rUDha: antar . *the Lotus of Discernment springs
within = *vicAra.arka.vilAsita: . *splashed with light by the sun of
Enquiry = *phalam phalati asaMsaGgA . *the fruit brings.forth nonAttachment
= *tRtiyAm bhUmikAm imAm . *This is the Third Level. *

समवायाद् विशुद्धानाम् संचयात् पुण्य.कर्मणाम् ।

samavAyAt_vizuddhAnAm saMcayAt puNya.karmaNAm |

काकतालीय.योगेन प्रथमा_उदेति भूमिका ॥६।१२६।३८॥

kAkatAlIya.yogena prathamA_udeti bhUmikA ||6|126|38||

.

samavAyAt vizuddhAnAm saMcayAt puNya.karmaNAm kAkatAlIya.yogena

prathamA udeti bhUmikA

*. *

*vlm.38. As it is by association with holy men, and by means of the
assemblage of virtuous acts, that one arrives on a sudden to the first

stage of yoga:.

*sv.38 The first stage of yoga presents itself to one by accidental
coincidence, as it were, after one has led a pure life full of virtuous
deeds.

भूमिः प्रोदित.मात्रा तैर् अमृत.अङ्करिका_इव सा ।

bhUmi: prodita.mAtrA tai:_amRta.aGkarikA_iva sA |

विवेकेन_अम्बु.सेकेन रक्ष्या पाल्या प्रयत्नतः ॥६।१२६।३९॥

vivekena_ambu.sekena rakSyA pAlyA prayatnata: ||6|126|39||

.

bhUmi: prodita.mAtrA tai:_amRta.aGkarikA_iva sA vivekena.ambu.sekena rakSyA
pAlyA prayatnata:

*. *

*vlm.39. So is this first step to be preserved with care, and grown up like
a tender sprout, with the watering of reasoning at its root; (in order to
lead it to the succeeding steps or stages).

*sv.39 One who sets his foot on it should cherish it and protect it with

great*zeal, diligence and effort.

येन_अंशेन_उल्लसत्य् एषा विचारेण_उदयम् नयेत् ।

yena_aMzena_ullasati_eSA vicAreNa_udayam nayet |

तम् एव_अनुदिनम् यत्नात् कृषीवल इव_अङ्करम् ॥६।१२६।४०॥

tam eva_anudinam yatnAt kRSIvala* iva_aGkaram ||6|126|40||

.

yena aMzena ullasati eSA vicAreNa udayam nayet tam eva anudinam yatnAt
kRSIvala:
iva aGkaram

*. *

#kRSIvala: farmer, cultivator, ploughman.

*vlm.40. The yoga practitioner like a good gardener, must foster the rising
plant of spiritual knowledge, by the daily application of reasoning to
every part of it. (The parts of the plant of spirituality, are its
dispassionateness, unworldliness and the like, which require to be reared
up by proper reasoning).

एषा हि परिमृष्ट.अन्तरन्यासाम् प्रसव.एकभूः ।

eSA hi parimRSTa.antaranyAsAm prasava.ekabhU: |

द्वितीयाम् भूमिकाम् यत्नात् तृतीयाम् प्राप्नुयात् तत: ॥६।१२६।४१॥

dvitIyAm bhUmikAm yatnAt tRtIyAm prApnuyAt tata: ||6|126|41||

.

eSA hi parimRSTa.antara?nyAsAm *. *

parimRSTa.*interior*.nyAsA* = *

prasava.ekabhU:

dvitIyAm bhUmikAm *. the Second Level = *

yatnAt tRtIyAm prApnuyAt tata:

*. *

*vlm.41. This stage being well managed, and all its parts being properly
performed, introduces the succeeding stages; (all which depend on the first
as their basis).

श्रेष्ठा संसङ्गता ह्य्_एषा तृतिया भूमिका_अत्र हि ।

zreSThA saMsaGgatA hi_eSA tRtiyA bhUmikA_atra hi |

भवति प्रोज्झित.अशेष.संकल्प.कलनः पुमान् ॥६।१२६।४२॥

bhavati projjhita.azeSa.saMkalpa.kalana: pumAn ||6|126|42||

.

zreSThA saMsaGgatA hy eSA* . *

tRtiyA bhUmikA atra hi* for the third level here . *

bhavati* . becomes . *

projjhita.azeSa.saMkalpa.kalana:* . *

pumAn* . *

.

*vlm.42. Now the better state of the third stage, as it has been already
described, is one of all desires and arrogations in the mind of the yogi.

*sv.42 Thus he should proceed to the next state, enquiry. By diligently
practising enquiry he should ascend to the third state, freedom.

*RÂMA said—*

मूढस्य_असत्.कुल.उत्थस्य प्रवृत्तस्य_अधमस्य च ।

mUDhasya_asat.kula.utthasya pravRttasya_adhamasya ca |

अप्राप्त.योगि.सङ्गस्य कथम् उत्तरणम् भवेत् ॥६।१२६।४३॥

aprApta.yogi.saGgasya katham uttaraNam bhavet ||6|126|43||

.

mUDhasya *. of a fool = *

asat.kula.utthasya

pravRttasya adhamasya ca *– and produced in an inferior = *

a.prApta.yogi.saGgasya *. of one without the company of yogIs = *

katham uttaraNam bhavet *. how does he cross saMsAra.Sea? *

*vlm.43. Ráma saidH.Now tell me sir, what is the way of the salvation of an

ignorant_man, of one of a base birth, and addicted to baseness himself; who
has never associated with the yogis, nor received any spiritual instruction.

*sv.43 RAMA askedH How is it possible for an ignorant person born in a
wicked family and who does not enjoy the company of holy ones to cross this
ocean of samsara?

एकाम् अथ द्वितीयाम् वा तृतीयाम् चेतरश् च वा ।

ekAm atha dvitIyAm vA tRtIyAm cetara:_a vA |

आरूढस्य मृतस्य_अथ कीदृशी भगवन् गतिः ॥६।१२६।४४॥

ArUDhasya mRtasya_atha kIdRzI bhagavan gati: ||6|126|44||

.

ekAm atha *– to the first then = *

dvitIyAm vA *. or the second = *

tRtIyAm cetaro ca vA *. or third or more = *

ArUDhasya mRtasya atha* – of one who has ascended and then died *

kIdRzI bhagavan gati: *. what, Lord.bhagavan, is the path? *

*vlm.44. Who has never ascended on any of the first, second or succeeding
stages of yoga, and is dead in the like state of ignorance in which he was
born.

*sv.44 Also, if one dies while yet in the first or the second or the third
state of yoga, what happens to him?

*VASISHTHA said—*

मूढस्य_आरूढ.दोषस्य तावत् संसृतिर् आतता ।

mUDhasya_ArUDha.doSasya tAvat saMsRti: AtatA |

यावज्_जन्म.अन्तर.शतैः काकतालीय.योगतः ॥६।१२६।४५॥

yAvat janma.antara.zatai: kAkatAlIya.yogata: ||6|126|45||

.

*as.for a fool who follows wickedness*

*so.long.as <http://so.long.as> his Samsâra expands*

*his hundreds of births come.to.be <http://come.to.be> *

*like the random Crow & Coconut*

*.*

*vlm. … carried by the current of his reincarnation _. *sv. _. by
accidental coincidence.

*jd.45 . mUDhasya.ArUDha.doSasya मूढस्य आरूढ.दोषस्य *for the fool brought
to wickedness = *tAvat saMsRti: AtatA तावत् संसृतिर् आतता *as.long.as
<http://as.long.as> the saMsAra expands = *yAvaj_janma.antara.zatai: यावत्
जन्म.अन्तर.शतैः *so much within hundreds of births = *kAkatAlIya.yogata:
काकतालीय.योगतः *(it is) by chance, like the Coconut Crow. *

अथवा साधु.संगत्या वैराग्यम् न_अभ्य्.उदेति हि ।

athavA sAdhu.saMgatyA vairAgyam na_abhi.udeti hi |

वैराग्यो ऽभ्युदिते जन्तोर् अवश्यम् भूमिका_उदयः ॥६।१२६।४६॥

vairAgya:_abhyudite jantoH_avazyam bhUmikA_udaya: ||6|126|46||

.

athavA sAdhusaMgatyA

*but otherwise w/ good company *

vairAgyam na abhyudeti_hi

*Dispassion does not rise at all *

vairAgya: abhyudite jantoH

*When Dispassion is arisen in a person *

avazyam bhUmikA.udaya:

*most certainly the arising level … *

*vlm.46. Or it_may be that one happens to be dissatisfied with the world,
by his association with holy men; and the resignation which springs
thereby, becomes the ground of one of the stages of his yoga.

*sv.46.47 Till then he experiences this samsara. When dispassion arises in

his heart, then samsara recedes.

ततः_नश्यति संसार इति शास्त्र.अर्थ.संग्रहः ।

tata:_nazyati saMsAra* iti zAstra.artha.saMgraha: |

योग.भूमिकया_उत्क्रान्त.जीवितस्य शरीरिणः ॥६।१२६।४७॥

yoga.bhUmikayA_utkrAnta.jIvitasya zarIriNa: ||6|126|47||

.

tatas nazyati saMsAra:

*"thus saMsAra is destroyed" *

iti zAstrArtha.saMgraha:

*is the collective meaning of the shAstras. *

yoga.bhUmikayA

utkrAnta.jIvitasya zarIriNa: .

*vwv.1013/47.48 The former bad deed (or sin) of the embodied one whose life

has gone out in a stage (or step) of yoga, wanes in accordance with the
portion of (such) stage (accomplished).

*vlm.47. By this means, the man is saved from this miserable world; because
it is the united voice of all the sástras, that an embodied being is
released from death, no sooner he has passed through any one stage of yoga
(or union with his maker).

*sv.46.47 Till then he experiences this samsara. When dispassion arises in

his heart, then samsara recedes.

भूमिक.अंश.अनुसारेण क्षीयते पूर्व.दुष्कृतम् ।

bhUmika.aMza.anusAreNa kSIyate pUrva.duSkRtam |

ततः सुर.विमानेषु लोकपाल.पुरेषु च ॥६।१२६।४८॥

tata: sura.vimAneSu lokapAla.pureSu ca ||6|126|48||

.

bhUmikA.aMza.anusAreNa _

*by following a particular stage/degree *

kSIyate pUrva.duSkRtam

*former misdoing is diminished. *

tata: sura.vimAneSu

*then in Brightling aircars *

lokapAla.pureSu ca

*and in the cities of the Protectors of the Quarters_ *

*vwv.1013/47.48 The former bad deed (or sin) of the embodied one whose life

has gone out in a stage (or step) of yoga, wanes in accordance with the

portion of (such) stage (accomplished). /48.49 Then, he sports in heavenly
cars, in the cities of the (semi.divine) guardians of the world and in the

bowers of the gardens of Mount Meru, in the company of lovely women.

*vwv.1012/48 Even an imperfect practice of this yoga destroys the effects
of past sins.

*vlm.48. The performance of a part only of some of the stages of yoga, is
enough for the remission of past sins; and for conducting the expurgated
person to the celestial abode in a heavenly car. (The wicked man turning
from his wickedness, and doing what is right and saveth his soul).

मेरु.उपवन.कुञ्जेषु रमते रमणी.सखः ।

meru.upavana.kuJjeSu ramate ramaNI.sakha: |

ततः सुकृत.सम्भारे दुष्कृते च पुरा कृते ॥६।१२६।४९॥

tata: sukRta.sambhAre duSkRte ca purA kRte ||6|126|49||

.

meru.upavana.kuJjeSu . *in the garden.groves of Mount.Meru* .

ramate ramaNI.sakha: *. he plays with his girlfriends . *

tata: sukRta.sambhAre

duSkRte ca purA kRte . *and when misdeeds done before*

*_. *

thus in good.deedful bad.deed and ago done

*vwv.1013/48.49 Then, he sports in heavenly cars, in the cities of the
(semi.divine) guardians of the world and in the bowers of the gardens of
Mount Meru, in the company of lovely women. *vwv.1014/49.50 Then, when the
wealth of good deeds and the bad deeds done before (in former births) _.

*vlm.49. He enjoys the Parnassian groves of sumeru in company with his

beloved, when the weight of his righteous acts, out.weighs those of
unrighteousness.

#bhR . #sambhR . #sambhAra .m_ (end.comp. f. .A) bringing together,

collecting (= #sambhRti); preparation, equipment, provision, necessaries,
materials, requisite, collection of things required for any purpose (with

Buddhists twofold, viz.1. #puNya.s., "meritorious acts", and 2. #jJAna.s.,
"science"; others add 3. #zamatha.s., "quietude", and 4. #vidarzana.s.,
"farsightedness" dharmas.117); = #.yajus; property, wealth; fulness,

completeness; multitude, number, quantity; high degree, excess of (love,

anger &c); maintenance, support, nourishment; s_tva n. the state of (being)
a requisite; s_zIla n. (with Buddhists) the virtue of possessing the
requisites (see above) dharmas.106.

भोग.जाले परिक्षीणे जायन्ते योगिनो_भुवि ।

bhoga.jAle parikSINe jAyante yogina:_bhuvi |

शुचीनाम् श्रीमताम् गेहे सुप्ते गुणवताम् सताम् ॥६।१२६।५०॥

zucInAm zrImatAm gehe supte guNavatAm satAm ||6|126|50||

.

_.

bhoga.jAle parikSINe . *when the net of pleasures is exhausted *=

jAyante yogina:_bhuvi *. such yogIs are born on Earth + *

zucInAm zrImatAm gehe

supte guNavatAm satAm .

*vwv.1014/49.50 Then, when the wealth of good deeds and the bad deeds done

before (in former births) are exhausted in the multitude of enjoyments or
sufferings (in heaven or in hell), the yogins are born on earth.

*vwv.1015/50.51 Having been born in the protected home of pure, wise and

prosperous persons, these (yogin s), steeped in yoga, pursue only yoga

*vlm.50. The yogi, released from the trap of his temporal enjoyments, and
has passing his alloted period; expires in duetime, to be reborn in the
houses of yogis and rich men, or in the private mansions of learned, good
and virtuous people.

.

janitvA yogam eva ete

sevante . *they pursue* =

yoga.vAsitA: . *yoga.experienced* =

tatra . *there* =

prAg.bhAvanA.abhyasta=yoga.bhUmi.kramam

*former.BhAvanA.practised.yogaState.level *

budhA: . *the wise* =

smRtvA . *having remembered *=

paripatanti uccai: . *fall gradually into = *

uttaram bhUmikA.kramam . *the highest step.order. *

*vwv.1015/50.51 Having been born in the protected home of pure, wise and

prosperous persons, these (yogin s), steeped in yoga, pursue only yoga.
*vwv.1016/51 There, the wise ones, having remembered the performance of the
step of yoga practised in earlier manifestations (or incarnations), very
much fall upon the performance of the higher step (of yoga).

*sv.51 Very soon he ascends the ladder of yoga again.

*vlm.51. Being thus born, he betakes himself to the habitual practice of
the yoga of his former birth; and has the wisdom to begin at once at the
stage to which he was practiced, and which left unfinished beforeH (hence
arises the difference in the capacities of youth).

भूमिका.त्रितियम् त्व्_एतद् राम जाग्रद् इति स्मृतम् ।

bhUmikA.tritiyam tu_etat_rAma jAgrat_iti smRtam |

यथावद् भेद.बुद्ध्या_इदम् तज्_जाग्रद् इति दृश्यते ॥६।१२६।५२॥

yathAvat bheda.buddhyA_idam tat_jAgrat_iti dRzyate ||6|126|52||

.

bhUmikA.tritiyam tu_eta*t *rAma . *this triad of bhUmikA Stages, rAma = *

jAgra*t *iti smRtam . *is called Waking* =

yathAva*t *bheda.buddhyA idam . *because by intellectual distinction = *

ta*t *jAgra*t *iti dRzyate . *That is seen to be "Waking". *

*vlm.52. These three stages, Ráma, are designated the waking state; because
the yogi retains in them his perception of the differences of things, as a
waking man perceives the visible to differ from one another.

*sv.52 These three states are known as 'waking state' because in them there
is division in consciousness.

*jd.52 . bhUmikA.tritiyam tu_eta*t *rAma . *this triad of bhUmikA Stages,
rAma = *jAgra*t *iti smRtam . *is called Waking* = yathAva*t *bheda.buddhyA
idam . *because by intellectual distinction = *ta*t *jAgra*t *iti
dRzyate . *That

is seen to be "Waking". *

उदेति योग.युक्तानाम् अत्र केवलम् आर्यता ।

याम् दृष्ट्वा मूढ.बुद्धिनाम् अभ्युदेति मुमुक्षुता ॥६।१२६।५३॥

udeti yoga.yuktAnAm atra kevalam AryatA |

yAm dRSTvA mUDha.buddhinAm abhy.udeti mumukSutA ||6|126|53||

.

udeti yoga.yuktAnAm

atra kevalam AryatA

yAm dRSTvA mUDha.buddhinAm

abhyudeti mumukSatA *– *

*there arises the desire for Freedom. *

*vlm.53. Men employed in yoga acquire a venerable dignity, (in their very
appearance), which induce the ignorant to wish for their liberation also;
(in order to attain to the same rank).

*sv.53 However, the practitioner becomes an adorable person (arya). Seeing
him, the ignorant are inspired.

कर्तव्यम् आचरन् कामम् अकर्तव्यम् अनाचरन् ।

kartavyam Acaran kAmam akartavyam anAcaran |

तिष्ठति प्राकृत.आचारो यः स आर्य इति स्मृतः ॥६।१२६।५४॥

tiSThati prAkRta.AcAra:_ya: sa* Arya* iti smRta: ||6|126|54||

.

kartavyam Acaran kAmam* . *

a.kartavyam an.Acaran* .not doing what is not to.be.done . *

tiSThati prAkRta.AcAra:* . *

ya: sa* Arya iti smRta: *. such a one is known as Arya.noble*

*. *

*vwv.2238. He is considered as a noble person who remains with a natural
behavior, performing willingly what ought to be done and not performing
what ought_not to be done.

*vlm.54. He is reckoned a venerable man, who is employed in all honorable
deeds, and refrains from what is dishonourable, who is steadfast in the
discharge of all his social duties, whether they are of the ordinary kind
or occasional ones.

*sv.54 He who engages himself in righteous actions and avoids evil is
adorable (arya).

यथाचारम् यथाशास्त्रम् यथाचित्तम् यथास्थितम् ।

yathAcAram yathAzAstram yathAcittam yathAsthitam |

व्यवहारम् उप.आदत्ते यः स आर्य इति स्मृतः ॥६।१२६।५५॥

vyavahAram upa.Adatte ya: sa* Arya* iti smRta: ||6|126|55||

.

*according.with custom*

*according.with shAstra*

*according.with affective mind*

*according.with circumstances*

*–*

*someone who carries.on so is known as an Arya.Noble*

*.*

* *yathA*AcAram *. according.with custom** = yathA*zAstram *.
according.with shAstra = yathA*cittam *. according.with affective mind
= *yathAsthitam
*. according.with situation = *vyavahAram upAdatte ya: *. someone who
carries.on so = *ya: sa* Arya iti smRta: *. such a one is known as
Arya.noble*

*vwv.2239. He is considered as a noble person

who undertakes worg according to established rule of conduct, according to
sacred precept,

according to conscience {?citta} and according to cirsumstances.

*vlm. _. according to customary usage, and the ordinances of shAstras;

who acts conscentiously and according to his position; and thus dispenses
all his affairs in the world,

is verily called a venerable man.

* *yathA*AcAram *. according.with custom** = yathA*zAstram *.
according.with shAstra = yathA*cittam *. according.with affective mind
= *yathAsthitam
*. according.with situation = *vyavahAram upAdatte ya: *. someone who
carries.on so = *ya: sa* Arya iti smRta: *. such a one is known as
Arya.noble*

प्रथमायाम् अङ्कुरितम् द्वितीयायाम् विकासितम् ।

prathamAyAm aGkuritam dvitIyAyAm vikAsitam |

फली.भूतम् तृतीयायाम् आर्यत्वम् योगिनो_भवेत् ॥६।१२६।५६॥

phalI.bhUtam tRtIyAyAm Aryatvam yogina:_bhavet ||6|126|56||

.

prathamAyAm aGkuritam *– in the first having been a shoot *

dvitIyAyAm vikAsitam *– in the second a blossom *

phalI.bhUtam tRtIyAyAm – *yielding fruit in the Third* =

Aryatvam yogina:_bhavet – *the condition of nobility in a yogin comes to be*.

*vlm.56. The venerableness of yogis germinates in the first stage, it
blossoms in the second, and becomes fruitful in the third stage of yoga.

*ABComm. udety_Aryatvam prathama.bhUmikAyAm zuchecchAyAm aGkuritam | _.

आर्यतायाम् मृतो योगी शुभ.संकल्प.सम्भृतान् ।

AryatAyAm mRta:_yogI zubha.saMkalpa.sambhRtAn |

भोगान् भुक्त्वा चिरम् कालम् योगवाञ् जायते पुनः ॥६।१२६।५७॥

bhogAn bhuktvA ciram kAlam yogavAn jAyate puna: ||6|126|57||

.

AryatAyAm mRta:_yogI . *in a state of Nobility a dead yogin *

zubha.saMkalpa.sambhRtAn *– *

bhogAn bhuktvA *– *

ciram kAlam . *after a long time *

yogavAn jAyate puna: . *he is born again as a yogin. *

#sambhRta

*vlm.57. The venerable yogi dying in state of yoga, comes first to enjoy
the fruition of good desires for a long time (in his next birth); and then
becomes a yogi againH (for the completion of his yoga).

*sv.57 One who dies after thus having gained the status of an adorable one
(arya) and who has obviously cultivated noble thoughts, enjoys the delights
of heaven for a long time and then he is born as a yogi.

भूमिका.त्रितय.अभ्यासाद् अज्ञाने क्षयम् आगते ।

bhUmikA.tritaya.abhyAsAt ajJAne kSayam Agate |

सम्यग्.ज्ञान.उदये चित्ते पूर्ण.चन्द्र.उदय.उपमे ॥६।१२६।५८॥

samyak.jJAna.udaye citte pUrNa.candra.udaya.upame ||6|126|58||

.

*thru practice of these three Levels*

*when Nescience has been destroyed*

*when the affective mind has come toTotal Wisdom*

*like the moon entering its fullness*

*_.*

bhUmikA.tritaya.abhyAsAt

*from practice of these three levels = *ajJAne kSayam Agate . *when
Ignorance has come to destruction = *samyag.jJAna.udaye citte . *when the
affective mind has entered Total Wisdom = *pUrNa.candra.udaya.upame . *like
the moon entering fulness.*

*vwv.2143.44/58.59. When ignorance has reached its end due to the practice

of the (above) three stages and when there is the appearance of true
knowledge in the mind like the rising of the full moon .

*vlm.58. The practice of the parts enjoyed in the three first stages of
yoga, serves to destroy at first the ignorance of the yogi, and then sheds
the light of true knowledge in his mind, as brightly as the beams of

full.moon illume the sky at_night.

*sv.58 By the diligent practice of the first three states of yoga,
ignorance is destroyed and the light of wisdom arises in one's heart.

*jd.58 . bhUmikA.tritaya.abhyAsAt – *from practice of these three
levels = *ajJAne
kSayam Agate . *when Ignorance has come to destruction = *samyag.jJAna.udaye
citte . *when the affective mind has entered Total Wisdom =
*pUrNa.candra.udaya.upame
. *like the moon entering fulness.*

निर्विभागम् अनाद्यन्तम् योगिनो_युक्त.चेतसः ।

nirvibhAgam anAdyantam yogina:_yukta.cetasa: |

समम् सर्वम् प्रपश्यन्ति चतुर्थी भुमिका.मिताः ॥६।१२६।५९॥

samam sarvam prapazyanti caturthI bhumikA.mitA: ||6|126|59||

.

nir.vibhAgam –

*without partaking *

an.Ady.antam –

*without beginning or end *

yogina:_yukta.cetasa: *. *

*yogIs of restained affection*

caturthI bhumikA.mitA: .

*who have measured/reached the Fourth Level*

samam sarvam prapazyanti –

*see everything the Same.*

*vwv.2143.44/58.59. _. the yogin.s with one.pointed minds who have gone to

thje fourth stage, perceive everything equally, without division and
without beginning and end.

*sv.59.61 In the fourth state of yoga, the yogis behold the one in all with

a mind that is free from division. Division has ceased and unity is steady,
and therefore they behold the world as if it were a dream.

*vlm.59. He who devotes his mind to yoga, with his undivided attention from
first to last, and sees all things in one even and same light, is said to
have arrived to the fourth stage of yoga.

*jd.59 . nir.vibhAgam . *without partaking = *an.Ady.antam . *without
beginning or end = *yogina:_yukta.cetasa: *. yogI.s of restained affection**
= *caturthI bhumikA.mitA: . *who have measured/reached the Fourth Level* =
samam sarvam prapazyanti . *see everything the Same.*

अद्वैते स्थैर्यम् आयाते द्वैते प्रशमम् आगते ।

advaite sthairyam AyAte dvaite prazamam Agate |

पश्यन्ति स्वप्नवत् लोकान् चतुर्थी भूमिकामिताः ॥६।१२६।६०॥

pazyanti svapnavat_lokAn caturthI bhUmikAmitA: ||6|126|60||

.

*when the non.dual comes unto conviction*

*when the dual has come to peaceful rest*

*they see the worlds as.if in a dream*

*H *

*such are those who have attained the Fourth State*

*. *

*vwv.2145/60. When nonduality has attained to stability and duality has
reached its end, the ones who have gone to the fourth stage see the worlds
like a dream.

*vlm.p.60 As the mistake of duality disappears from sight and the knowledge
of unity shines supremely bright, the yogi in this state is said to have
reached the fourth stage of yoga when he sees the world like a vision in
his dream.

भुमिका.त्रितयम् जाग्रच् चतुर्थी स्वप्न उच्यते ।

bhumikA.tritayam jAgrat caturthI svapna* ucyate |

विच्छिन्न.शरद.भ्रांश.विलयम् प्र.विलीयते ॥६।१२६।६१॥

vicchinna.zarada.bhrAMza.vilayam pra.vilIyate ||6|126|61||

.

*three Levels are known as Waking*

*the fourth is called the Dream state*

*which disperses like autumnal clouds, comes to an end, and melts away*

.

bhumikA.tritaya.m jAgrat caturthI svapna* ucyate |
vicchinna.zarada.bhrAMza.vilaya.m

pravilIyate

.

*vlm.p.61 The first three stages are called the waking state of the yogi,
but the fourth is said to be a state of dreaming. That which can be seen
disappears from his sight, just as the dispersed clouds of autumn gradually
vanish from sight, and as the scenes in a dream recede to nothingness.

सत्ता.अवशेष एव_आस्ते पञ्चमीम् भूमिकाम् गतः ।

sattA.avazeSa* eva_Aste paJcamIm bhUmikAm gata: |

पञ्चमीम् भूमिकाम् एत्य सुषुप्त.पद=नामिकाम् ॥६।१२६।६२॥

paJcamIm bhUmikAm etya suSupta.pada=nAmikAm ||6|126|62||

.

*what remains of such reality has come to the fifth Level*

*which has the name of the deep.Sleep.state.*

.

sattA.avazeSa* eva_Aste paJcamIm bhUmikAm gata: | paJcamIm bhUmikAm etya

suSupta.pada=nAmikAm

*. *

*vwv. "the place of profound repose"_.

*vlm.p.62 They who have their minds lying dormant in them and who are
unconscious of their bodily sensations are said to be in the fifth stage.
This is called the sleeping state or the trance of yoga meditation.

शान्त.अशेष.विशेष.अंशस् तिष्ठत्य् अद्वैत.मात्रके ।

zAnta.azeSa.vizeSa.aMza:_tiSThati_advaita.mAtrake |

गलित.द्वैत.निर्भासम् उदितो ऽन्तः प्रबुद्धवान् ॥६।१२६।६३॥

galita.dvaita.nirbhAsam udita:_anta: prabuddhavAn ||6|126|63||

.

*peaceful, entirely without residue, he abides in pure nonDuality*

*having shed dual appearances, rising within as one fully awake*

*_.*

.

zAnta.azeSa.vizeSa.aMza: tiSThati_advaita.mAtrake | galita.dvaita.nirbhAsam
udita:_anta: prabuddhavAn

*. *

*vlm.p.63 In this state, there is an utter cessation of awareness in the
mind of the yogi of the endless varieties of things and species. The yogi
relies on his awareness of only an undivided unity. His sense of duality is
entirely melted down and lost in the cheerfulness of his awakened mind.

*vwv.2147/62b.63. _. with all his distinguishing parts (or features)
abated, lives in mere non.duality. Risen with the appearance of duality

vanished, he is one who has awakened within.

सुषुप्त.घन एव_आस्ते पञ्चमीम् भूमिकाम् इतः ।

suSupta.ghana* eva_Aste paJcamIm bhUmikAm ita: |

अन्तर्.मुखतया तिष्ठन् बहिर्.वृत्ति.परो ऽपि सन् ॥६।१२६।६४॥

antar.mukhatayA tiSThan bahir.vRtti.para:_api san ||6|126|64||

.

suSupta.ghana* eva Aste paJcamI.m bhUmikA.m itas | antar.mukhatA.yA tiSThan
bahir.vRtti.para: api san

.

*vlm.p.64 The fifth stage is also a state of sound sleep. The yogi loses
all external perceptions and sits quietly with his internal vision.

*_.*

*in the thickness of deep Sleep*

*the Fifth Level*

*then resting inwardly while engaged in external activity.*

परि.शान्ततया नित्यम् निद्रालुर् इव लक्ष्यते ।

kurvan abhyAsam etasyAm bhUmikAyAm vivAsana: ||6|126|65||

.

parizAntatayA nityam –

*a constant state of enveloping peace *

nidrAlur iva lakSyate –

*having the character of sleep *

kurvan.n abhyAsam etasyAm bhUmikAyAm –

*making practise of this Level *

vivAsana:

*is vi.vAsana Dishabituation/Deprogramming. *

*vwv.2148.49/64.65. The one who has gone to the fifth stage exists only in

uninterrupted deep sleep (or profound repose), remaining with inwardness
(of consciousness), though wholly engaged in external actions. The one
without desires, doing repeated practice in this stage, is seen as if
asleep always due to much tranquillity.

*vlm.p.65 The continued calmness of his posture gives him the appearance of
sleep. The yogi continues in this position practicing the denial of all his
desires.

*vlm.65. The continued sedateness of his posture, gives him the appearance
of his dormancy, and the yogi continues in this position, the practice of
the mortification of all his desires.

*sv.63.65 He who has reached this state, though he is engaged in diverse

external activities, rests in himself.

*jd.65 . parizAntatayA nityam . *a constant state of enveloping peace
= *nidrAlur
iva lakSyate . *having the character of sleep = *kurvan.n abhyAsam etasyAm
bhUmikAyAm . *making practise of this Level = *vivAsana: *is vi.vAsana
Dishabituation/Deprogramming. *

यत्र न_असन् न सद् रूपो_न_अहम् न_अप्य् अन्.अहम्कृतिः ॥६।१२६।६६॥

yatra na_asat_na sat rUpa:_na_aham na_api_an.ahamkRti: ||6|126|66||

.

*the sixth Level*

*otherwise known as the "Fourth State"*

*comes next in order*

*where there is no unreality nor formal reality*

*: *

*no "I" nor any non."I"dentity*

*.*

SaSThIm turya.abhidhAm anyAm kramAt kramati bhUmikAm | yatra na_asat_na sat
rUpa:_na_aham na_api_an.ahamkRti:

.

*vlm.p.66 This step leads gradually to the sixth stage, which is a state of
unconsciousness both to the existence and nonexistence of things, as also

of one’s egoism and non.egoism.

*vlm.p.66 This step leads gradually to the sixth stage, which is a state of
unconsciousness both to the existence and nonexistence of things, as also

of one’s egoism and non.egoism.

केवलम् क्षीण.मननम् आस्ते द्वैत.ऐक्य.निर्गतः ।

kevalam kSINa.mananam Aste dvaita.aikya.nirgata: |

निर्ग्रन्थिः शान्त.संदेहो जीवन्मुक्तो_विभावनः ॥६।१२६।६७॥

nirgranthi: zAnta.saMdeho jIvanmukta:_vibhAvana: ||6|126|67||

.

kevala.m kSiiNa.manana*.mentation*.m aaste dvaita.aikya.nirgata.
*gone.out.from*: nirgranthi: zaanta.saMdeha: jIvanmukta*.Living.Free*:
vibhAvana.*developing/manifesting\perceiving\ascertaining*:

.

kevala

kSINa

Aste

dvaita

aikya

nirgranthi

zAnta

saMdeha

.

*vwv.2151/67. He remains merely with the thinking process worn away, freed
from duality and unity, without the knot (of ignorance in the heart), with
his thoughts abated, liberated while living and having clear perception.

*vlm.67. The yogi remains unmindful of everything, and quite unconscious of
the unity or duality, and by being freed from every scruple and suspicion
in his mind, he arrives to the dignity of living liberation. (This
tetrastich is based on the sruti which says, bhidyate hadayagranyi,
chidyate svvammshyayah tasmindvashte parávare.)

*sv.66.67 After thus proceeding from one state to another, he reaches the

sixth which is the turiya. In this he realises, "I am neither real nor
unreal, nor even egoless. I am beyond duality and unity. All doubts are at
rest."

अनिर्वानो ऽपि निर्वाणश्_चित्र.दीप इव स्थितः ।

anirvAna:_api nirvANa:_citra.dIpa* iva sthita: |

अन्तH शून्यो_बहिH शून्यH शून्यH कुम्भ इव_अम्बरे ॥६।१२६।६८॥

anta: zUnya:_bahi: zUnya: zUnya: kumbha* iva_ambare ||6|126|68||

.

a.nirvAno api nirvANa: अ.निर्वानः अपि निर्वाणः . *tho without_nirvANa, he
is (in) nirvANa* = citra.dIpa iva sthita: चित्र.दीपः इव स्थितः *set like a
pictured lamp = *anta:zUnyo bahi:zUnya: अन्तः.शून्यः बहिः.शून्यः *inwardly
empty, outwardly empty* = zUnya: kumbha iva ambare शून्यः कुम्भे इव
अम्बरे *empty

as a pot in space. *

*vwv.2152/68. Though not liberated from existence, he is liberated,
remaining like a lamp in a picture (which does not shine though not
consumed). He is empty within and empty without, like an empty pot in
space.

*vlm.68. The yogi of this sort though yet inextinct or living, is said to
be extinct or dead to his sensibility; he sits as a pictured lamp which
emits no flame, and remains with a vacant heart and mind like an empty
cloud hanging in the empty air.

*sv.68 He remains like a painting of a lamp (hence, though he has not
reached nirvana lamp without fuel he is like a lamp without fuel as the
lamp is only a painted figure).

*jd.68 . a.nirvAno api nirvANa: अ.निर्वानः अपि निर्वाणः . *tho
without_nirvANa, he is (in) nirvANa* = citra.dIpa iva sthita: चित्र.दीपः इव
स्थितः *set like a pictured lamp = *anta:zUnyo bahi:zUnya: अन्तः.शून्यः बहिः
.शून्यः *inwardly empty, outwardly empty* = zUnya: kumbha iva ambare शून्यः
कुम्भे इव अम्बरे *empty as a pot in space. *

अन्तर् पूर्णो_बहिर् पूर्णः पूर्ण.कुम्भ इव_अर्णवे ।

antar_pUrNa:_bahir pUrNa: pUrNa.kumbha* iva_arNave |

किंचिद् एव_एष सम्पन्नस् त्व्_अथ वा_एष न किम्चन ॥६।१२६।६९॥

kiMcit eva_eSa* sampanna:_tu_atha vA_eSa* na kimcana ||6|126|69||

.

*full inside, full outside*

*–full as a pot dipped in the ocean**–*

*though he seems to be endowed with something,*

*he is not anything at all*

*.*

antar.*within/inne*r.pUrNa.*full*: bahir.*outside*.pUrNa.*full*: pUrNa.
*full*.kumbha.*pot** iva.*like/as.if whin the* arNava.*sea/waters*.e |
kimcit.*some/whatever* eva*.indeed/even/so* eSas*.this.one*
sampanna.*produced/accomplished/endowed.with
*tu*.tho/however* atha*.then/next* vA*.or* eSas*.this.one* na.*not*
kimcana.*anyhow
*

*. *

*vwv.2153/69. He is full within and full without like a (water.)filled pot

within the ocean. He is quite possessed of something; or he is not
anything.

*vlm.69. He is full within and without him, with and amidst the fulness of
divine ecstasy, like a full pot in a sea; and possest of some higher power,
yet he appears as worthless on the outside.

**sv.69 He is void within, void without, void like an empty vessel; at the

same time he is full within and full without, like a full vessel immersed
in the sea.*

*

antar.*within/inne*r.pUrNa.*full*: bahir.*outside*.pUrNa.*full*: pUrNa.
*full*.kumbha.*pot** iva.*like/as.if whin the* arNava.*sea/waters*.e |
kimcit.*some/whatever* eva*.indeed/even/so* eSas*.this.one*
sampanna.*produced/accomplished/endowed.with
*tu*.tho/however* atha*.then/next* vA*.or* eSas*.this.one* na.*not*
kimcana.*anyhow
*

षष्ठ्याम् भूम्याम् असौ स्थित्वा सप्ततीम् भूमिम् आप्नूयात् ।

SaSThyAm bhUmyAm asau sthitvA saptatIm bhUmim ApnUyAt |

विदेह.मुक्तता तु_उक्ता सप्तमी योग.भूमिका ॥६।१२६।७०॥

videha.muktatA tu_uktA saptamI yoga.bhUmikA ||6|126|70||

.

SaSThya.Am bhUmi.yAm asau sthitvA saptatI.m bhUmi.m ApnUyAt |
videha.mukta,tA tu uktA saptamI yoga.bhUmikA

.

*at the sixth Level this being situate *

*the seventh Level should be reached*

*for the seventh yoga.Level is the state of Bodiless Freedom.*

*vlm.p.70 After passing his sixth grade, the yogi is led to the seventh
stage which is called a state of disembodied liberation because of its pure
spiritual nature.

अगम्या वचसाम् शान्ता सा सीमा भव.भूमिषु ।

agamyA vacasAm zAntA sA sImA bhava.bhUmiSu |

कैश्चित् सा शिवम् इत्य् उक्ता कैश्चिद् ब्रह्मेत्य् उदाहृता ॥६।१२६।७१॥

kai:cit sA zivam iti_uktA kai:cit brahmeti_udAhRtA ||6|126|71||

.

agamyA –

*not to be come to *

*= *vacasAm –

*by words *

*=* zAntA –

*Peace *

*= *sA –

*it *

sIman –

*boundary *

*= *bhava.bhUmiSu –

*in being.worlds *

*= *kai:cit –

*by which *

sA –

*it *

*= *zivam –

*auspicious shiva *

*= *iti –

*so said by which ones *

brahma iti –

*brahman so *

*= *udAhRtA –

*declared**. *

*vwv.2155/71a.73a. That (stage) which is inaccessible to words and is

tranquil, is the utmost limit in the territories of worldly existence.
Though it cannot be indicated always, it is taught somewhow.

*vlm.71. It is a state of quietude which is unapproachable (i.e.
inexpressible) by words, and extends beyond the limits of this earth; it is
said to resemble the state of Siva by some, and that of Brahma by others.
(The two views of the Tantrikas and

Vedantists).

*sv.71 Their state is not for words to describe. Yet, they have been
described variously.

*jd.71 . agamyA . *not to be come to = *vacasAm .* by words =* zAntA . *Peace
= *sA . *it = *sIman . *boundary = *bhava.bhUmiSu . *in being.worlds = *kai:cit
. *by which = *sA . *it = *zivam . *auspicious shiva = *iti . *so =
*uktA . *said
= *kaiz.cid . *by which = *brahma iti . *brahman so = *udAhRtA . *declared**.
*

कैश्चित् प्रकृति.पुम्.भाव.विवेक इति भाविता ।

kai:cit prakRti.pum.bhAva.viveka* iti bhAvitA |

अन्यैर् अप्य् अन्यथा नाना.भेदैर् आत्म.विकल्पितैः ॥६।१२६।७२॥

anyai:_api_anyathA nAnA.bhedai: Atma.vikalpitai: ||6|126|72||

.

kai:cit *– by some = *

prakRti.puM.bhAva.viveka iti

bhAvitA

anyair apy anyathA *– altho by others otherwise = *

nAnA.bhedair Atma.vikalpitai: *. *

*vlm.72. By some it is said to be the state of the androgyne deity, or the
indiscriminate of the male and female powers; while others have given many
other denomination to it, according to their respective fancies. (The other
systems have different appellations to designate this state).

नित्यम् अव्यपदेश्य_अपि कथम्.चिद् उपदिश्यते ।

nityam avyapadezya_api katham.cit upadizyate |

सप्त_एता भूमिकाः प्रोक्ता मया तव रघूद्वह ॥६।१२६।७३॥

sapta_etA* bhUmikA: proktA* mayA tava raghUdvaha ||6|126|73||

.

nityam a.vyapadezya api

kathaMcid upadizyate *– however it is taught = *

saptA etA bhUmikA: proktA *. the bhUmika.Levels are said to be = *

mayA tava raghUdvaha *. *

#a.vyapadezya

*vwv.2155/71a.73a. That (stage) which is inaccessible to words and is

tranquil, is the utmost limit in the territories of worldly existence.
Though it cannot be indicated always, it is taught somewhow.

*vlm.73. The seventh is the state of the eternal and incomprehensible God,
and which no words can express nor explain in any way. Thus Ráma, have I
mentioned to you the seven stages of yoga (each branding the other in its
perfections).

आसाम् अभ्यास.योगेन न दुःखम् अनुभूयते ।

AsAm abhyAsa.yogena na du:kham anubhUyate |

अस्त्य् अत्यन्त.मद.उन्मत्ता मृदु.मन्थर.चारिणी ॥६।१२६।७४॥

asti_atyanta.mada.unmattA mRdu.manthara.cAriNI ||6|126|74||

.

AsAm abhyAsa.yogena *– *

na du:kham anubhUyate *– does not experience sorrow *

asti_atyanta.mada.unmattA mRdu.manthara.cAriNI

*. *

*vwv.74. By practice of these perfections, one evades the miseries of this
world; and it is by subjection of the indomitably elephantine senses, that
one can arrive to these perfections.

*sv.74 They who practice these seven states do not come to grief.

करिणी विग्रह.व्यग्रा महादशन.शंसिनी ।

kariNI vigraha.vyagrA mahAdazana.zaMsinI |

सा चेन् निहन्यते नूनम् अनन्त.अनर्थ.कारिणी ॥६।१२६।७५॥

sA cet_nihanyate nUnam ananta.anartha.kAriNI ||6|126|75||

.

kariNI vigraha.vyagrA mahAdazana.zaMsinI sA ce*t_n*ihanyate nUnam

ananta.anartha.kAriNI

.

*vwv.75. Hear me relate to you Ráma, of a furious elephant, which with its
protruded tusks, was ever ready to attack others.

*sv.75 But there is a terrible elephant roaming in a forest working havoc.

तद् एतासु समग्रासु भूमिकासु नरो जयी ।

tat_etAsu samagrAsu bhUmikAsu naro jayI |

करिणी मदमत्ता सा यावन् न विजित.ओजसा ॥६।१२६।७६॥

kariNI madamattA sA yAvat_ na vijita.ojasA ||6|126|76||

को नाम सुभटस् तावत् सम्पत्.समर.भूमिषु ।

ka:_nAma subhaTa:_tAvat sampat.samara.bhUmiSu |

.

tat_etAsu samagrAsubhUmikAsu *. that in all these levels . *

naro . *a human *jay kariNI madamattA sA yAvan na vijita.ojasA ko nAma
subhaTa:_tAvat sampat.samara.bhUmiSu

.

*vlm.76. And as this elephant was about to kill many men, unless it could
be killed by some one of them; so are the senses of men like ferocious
elephants of destruction to them.

*sv.76 If that_elephant is killed, then man attains success in all these
seven states, not otherwise.

*RÂMA said—*

का_असौ प्रमत्ता करिणी काश् च ता रण.भूमयः ॥६।१२६।७७॥

kA_asau pramattA kariNI kA:_ca tA* raNa.bhUmaya: ||6|126|77||

कथम् नि.हन्यते च_एषा क्व च_एषा रमते चिरम् ।

katham nihanyate ca_eSA kva ca_eSA ramate ciram |

.

kA asau pramattA kariNI

kA: ca tA raNa.bhUmaya: *. and what are those delightful/struggle=levels = *

katham nihanyate ca_eSA kva ca_eSA ramate ciram .

.

*vlm.77.78. Hence every man becomes victorious in all the stages of yoga,

who has the valour of destroying this elephant of its sensuality the very

first step of it. Ráma saidH.Tell me sir, who is this victorious hero in

the field of battle, and what is the nature of this elephant that is his
enemy, and what are these ground of combat where he encounters him, and the
manner how he foils and kills this great foe of his.

*VASISHTHA said—*

राम_इच्छा नाम करिणी इदम् "मे ऽस्तु".इति.रूपिणी ॥६।१२६।७८॥

rAma_icchA nAma kariNI* idam me_astu_iti.rUpiNI ||6|126|78||

.

*Râma*, *the elephant is called Desire & she takes the form of
"let.it.be.mine"*

*.*

*vlm.p.78 Vasishtha repliedH—Râma, our desire has the gigantic figure of
this elephant which roams at random in the forest of our bodies and sports
demonstrating all our passions and feelings.

**Râma*, icchA nAma kariNI* . *desire namely is this causal [form] .* idam
me_astu_iti.rUpiNI . *this "let.it.be.mine" form*

शरीर.कानेन मत्ता विविधा.उल्लास.कारिणी ।

zarIra.kAnena mattA vividhA.ullAsa.kAriNI |

मत्त.इन्द्रिय.उग्र.कलभा रसना.कल.भाषिणी ॥६।१२६।७९॥

matta.indriya.ugra.kalabhA rasanA.kala.bhASiNI ||6|126|79||

.

zarIrakA anena mattA . *by this embodied my.ness* =

vividhA ullAsa.kAriNI

matta.indriya.ugra.kalabhA .

*x* *mad.aroused*.*senses*.*fierce*.*young elephant* =

rasanA.kala.bhASiNI .

*vlm.79. Ráma! it is our concupiscence which has the gigantic figure of
this elephant, and which roams at random in the forest of our bodies, and
sports in the demonstrations of all our passions and feelings.

*sv.79 Desire is that_elephant. It roams in the forest known as the body.

#kalabha: #kalabhI कलभः (भी f.) [कल्.अभच् Uṇ.3.122; करणे शुण्डया भाति; भा.क,

रस्य लत्वम् Tv.] A young elephant, camel, or cub; ननु कलभेन यूथपतेरनुकृतम्
M.5; द्विपेन्द्रभावं कलभः श्रयन्निव R.3.32;11.39;18.38. Bhāg.8.2.23.
—#kalabhaka H_the young of an elephant

मनो.गहन.संलीना कर्म.दन्त.द्वय.अन्विता ।

mana:gahana.saMlInA karma.danta.dvaya.anvitA |

मदो ऽस्या वासना.व्यूहः सर्वतः प्रसरद्.वपुः ॥६।१२६।८०॥

mada:_asyA* vAsanA.vyUha: sarvata: prasarat.vapu: ||6|126|80||

.

manas.gahana.saMlInA

karma.danta.dvaya.anvitA *– equipped with a pair of karmic tusks = *

mada: asyA: vAsanA.vyUha: sarvata: prasarat.vapu:

*. *

*sv.80 It is maddened by sensuousness. It is restless with conditioning and
tendencies (vasana).

*vlm.80. It hides itself in the covert of our hearts, and has our acts for
its great tusks; its fury is our ardent desire of anything, and our great
ambition is its huge body.

80मदोऽस्या वासनाव्यूहः सर्वतः प्रसरद्वपुः ।। ८०

*VA. his madness is many vasanas, which manifest everythere as his body?

संसार.दृष्टयो राम तस्याः समर.भूमयः ।

saMsAra.dRSTaya: rAma tasyA: samara.bhUmaya: |

भूयो यत्र_अनुभवति नरो जय.पर.अजयौ ॥६।१२६।८१॥

bhUya:_yatra_anubhavati nara:_jaya.para.ajayau ||6|126|81||

.

saMsAra.dRSTaya: rAma *. the scenes of saMsAra, rAma **= *

tasyA: samara.bhUmaya: *. in those battle.stages = *

bhUyas

yatra anubhavati nara: *. where a person experiences = *

jaya.parAjayau *– victory & defeat. *

*vlm.81. All the scenes on earth are the fields for its battle, where men
are often foiled in their pursuit of any.

*sv.81 This elephant destroys everybody in this world.

इच्छा.नागी निहन्त्य्_एषा कृपणाज्_जीव.संचयान् ।

icchA.nAgI nihanti_eSA kRpaNAt_jIva.saMcayAn |

वासना_इहा मनाश्_चित्तम् संकल्पो_भावनम् स्पृहा ॥६।१२६।८२॥

vAsanA_ihA manA:_cittam saMkalpa:_bhAvanam spRhA ||6|126|82||

.

icchA.nAgI nihanti eSA kRpaNAn jIva.saMcayAn vAsanA_ihA manA:_cittam

saMkalpa:_bhAvanam spRhA

*. *

*vlm.82. The elephant of concupiscence kills members of miserly and
covetous men, in the state of their wish or desire, or exertions and
effort, or longing and hankering after anything.

*sv.82 It is known by different_names desire, vasana (tendency or mental
conditioning), mind, thought, feeling, attachment, etc.

इत्य्+आदि.निवहो नाम्ना_अस्य_अस्त्व् आशय.कोशगः ।

iti+Adi.nivaha:_nAmnA_asya_astu_Azaya.kozaga: |

धैर्य.नाम्ना वर.अस्त्रेण प्रसृताम् अवहेलया ॥६।१२६।८३॥

dhairya.nAmnA vara.astreNa prasRtAm avahelayA ||6|126|83||

.

iti.Adi.nivah*a:_n*AmnA . *by the death of things like this *

asya_astu_Azaya.kozaga:

dhairya.nAmnA vara.astreNa . *by the superweapon called Courage* =

prasRtAm

avahelayA *– *

*_. *

*sv. It should be slain by the weapon known as courage or determination
born of the realisation of oneness. Only as long as one believes in
objective existence does desire arise!

*vlm.83. In this manner does this fierce greediness, lurk in the sheath of
human breast under the said several names, and it is only our forbearance
from those desires, that serves as the great weapon of their destruction.

83धैर्यनाम्ना वरास्त्रेण प्रसृतामवहेलया ।। ८३

नागीं सर्वात्मिकामेतामिच्छां सर्वात्मना जयेत् ।

*VA . by the best weapon of dhairya, by disregarding प्रसृताम् (?)

the elephant of desire, which is nature of every limited being, by

सर्वात्मना (brahma gyanam) is overpowered.

यावद् वस्त्व् इदम् इत्य् एवम् इयम् अन्तर् विजृम्भते ॥६।१२६।८४॥

yAvat vastu_idam iti_evam iyam antar_vijRmbhate ||6|126|84||

.

_.

nAgIm sa*rva.*AtmikAm etAm .

*this cow elephant in everyself*

*Desire *

*is conquered by everyself*

icchAm sa*rva.*AtmanA jayet

yAva*t *vastu_idam iti . *as much as this is true *

evam – *so *

iyam anta: . *this within* =

vijRmbhate . *blossoms*.

*vlm.84. This ubiquious desire of our posession of everything in the world,
is conquered by reflection on the ubiquity of the soul in all of them; and
that the unity of my soul, stretches over and grasps all things that I
covet.

*sv. It should be slain by the weapon known as courage or determination
born of the realisation of oneness. Only as long as one believes in
objective existence does desire arise!

etAvat_eva saMsAra* idam astu_iti ya_ mana: ||6|126|85||

.

tAva*t *ugrA *– to that_extent fierce is *

ku.saMsAra.mahAviSa.viSUcikA *. bad.saMsAra.very.poisonous.plague *

etAvat_eva *– to this extent too *

saMsAra* idam ast*u" . *let *Samsâra* be this .

*i*ti ya*t_m*ana:* . whatever Mind is so*

*. *

*vlm.85??. He is doomed to suffer under the colic pain of this venomous
avarice, who mind to continue in this world, in the manner as it goes on
with rest of mankind.

*sv.6.126.85 This alone is samsar*a:_t*he feeling 'This is'. Its cessation

is liberation (moksa). This is the essence of jnana or wisdom.

अस्य तु_उपशमो मोक्ष इत्य् एवम् ज्ञान.संग्रहः ।

asya tu_upazama:_mokSa* iti_evam jJAna.saMgraha: |

प्रसाद.कारिणी स्वच्छा निरिच्छे विमल.आकृतौ ॥६।१२६।८६॥

prasAda.kAriNI svacchA niricche vimala.AkRtau ||6|126|86||

.

asya t*u_u*pazamo mokSa *– but its upashama.Quieting is "Freedom" *

it*i_e*vam jJAna.saMgraha:

prasAda.kAriNI svacchA niricche vimala.AkRtau *. *

*vlm.86. It is the mitigation of the smart poison of avarice, that is our
highest wisdom, and it is our liberation, when the calm and cooling
countenance of inappetency appears to our sight.

*sv.86 Recognition of 'objects' gives rise to desire. Non.recognition of
objects ends desire. When desire ends, the jiva drops its self.limitation.

तैल.बिन्दुर् इव_आदर्शे विश्राम्यत्य् उपदेश.वाक् ।

taila.bindu:_iva_Adarze vizrAmyati_upadeza.vAk |

अ.संवेदन.मात्रेण न_उदेति_इच्छाभव.अङ्कुरः ॥६।१२६।८७॥

a.saMvedana.mAtreNa na_udeti_icchAbhava.aGkura: ||6|126|87||

.

taila.bindu: iva

*like a drop of oil*

Adarze *– on a mirror *

vizrAmyati *– resting *

upadeza.vAk *– the voice of the Teaching *

a.saMvedana.mAtreNa *. according.with the measure of nonPerception *

na udeti icchAbhava.aGkura: *. does not arise the desire.state.shoot. *

*vlm.87. Words of advice stick to the sapient_mind, as drops of oil adhere
on glass mirror; and that our indifference to the world is the only
preventive of its thorns, and is the best advice to the wise.

विद् #vid . #saMvid . #*saMvedana* .n the act of perceiving or feeling,

[exercising saMvit Awareness], perception, sensation • making known,

communication, announcement, information. • #*saMvedanIya* adj. to be
perceived or felt_nyAyas. • #*saMvedita* . (fr. Caus) made known, informed,
instructed. • #*saMvedya* . to be known or understood or learnt •
intelligible • to be communicated to (tasmin) • .tA . intelligibility •
.tva *.n *• sensation nyAyas. •• Cognition, Analytical Perception —"_.
'thinking' _. [but] much more than mere thinking. Cognition, comprehension,

feeling, experience and knowledge are also implied by 'saMvedanam'. " SV

मनाग् अभ्युदिता_एव_इच्छा छेत्तव्या_अनर्थ.कारिणी ।

manAg abhyuditA_eva_icchA chettavyA_anartha.kAriNI |

अ.संवेदन.शस्त्रेण विषस्य_इव_अङ्कुर.आवली ॥६।१२६।८८॥

a.saMvedana.zastreNa viSasya_iva_aGkura.AvalI ||6|126|88||

.

manAg abhyuditA eva icchA *– even a little arisen desire *

chettavyA anartha.kAriNI *– should be chopped.down *

a.saMvedana.zastreNa *– with samvedana.Indifference* *for a weapon *

viSasya iva *– as.if of poison*.ivy

aGkura.avalI *– the shoot.ground. *

*chop the poison ivy when it sprouts*

*. *

*vlm.88. It is as advisable to destroy a desire by the weapon of
indifference, no sooner it rises in the breast, as it is proper to root out
the sprout of a poisonous plant, before it spreads itself on the ground.

#*chettavya –* to be cut or split +

इच्छा.विच्छुरितो जीवो विजहाति न दीनताम् ।

icchA.vicchurito jIvo_vijahAti na dInatAm |

स्व.संवेदन.यत्नस् तु तृष्णीम् एव_अन्तरासनम् ॥६।१२६।८९॥

sva.saMvedana.yatnas_tu tRSNIm eva_antarAsanam ||6|126|89||

.

icchA.vicchurito jIva: . *the **Living.jIva, clothed with desire *=

vijahAti na dInatAm *– does not remove its misery = *

sva.saMvedana.yatn*a:_t*u

tRSNIm eva antarAsanam *. *

*vlm.89. The concupiscent soul, is never freed from its miserliness; while
the mere effort of one's indifferences, makes it set quiet in itself;
(without cringing at others).

अवधान.विनिर्मुक्तः सुप्तम् शव.शतम् यथा ।

avadhAna.vi.nirmukta: suptam zava.zatam yathA |

ताम् प्रत्याहार.बडिशेन_ईच्छा.मत्सीम् नियच्छत ॥६।१२६।९०॥

tAm pratyAhAra.baDizena_IcchA.matsIm niyacchata ||6|126|90||

.

avadhAna.vi.nirmukta:

suptam zava.zatam yathA *. asleep as a hundred corpses + *

tAm pratyAhAra.baDizena

IcchA.matsIm niyacchata .

*vlm.90. It is by your carelessness about everything, and by your lying
down as supine as a dead carcass, that you can kill your desire by the
weapon of your indifference, as they catch and kill fishes with hooks; (by
sitting silent beside some pond or lake).

*sv.87.93 The great_man therefore abandons all thoughts concerning what has

been experienced and what has not been experienced.

90अवधानविनिर्मुक्तं सुप्तं शवशतं यथा ।

तां प्रत्याहारबडिशेनेच्छामत्सीं नियच्छत ।। ९०

VA . withdrawing attention, being like deep.sleeping or a hundred of

corpses,

the fish of desire is restrained by the hook of withdrawal from objects

#*matsin, *matsI –* containing fish , marked by water (as a boundary) Na1r.

इदम् मे ऽस्त्व् इति संवेगम् आहुः कल्पनम् उत्तमाः ।

idam me_astu_iti saMvegam Ahu: kalpanam uttamA: |

अर्थस्य_अ.भावनम् यत् तत् कल्पनात्याग उच्यते ॥६।१२६।९१॥

arthasya_a.bhAvanam yat tat kalpanAtyAga* ucyate ||6|126|91||

.

idam me astu iti . *"Let.it.be <http://Let.it.be> for.me <http://for.me>"*
=

saMvegam Ahu: kalpanam uttamA: arthasya abhAvanam yattat kalpanA.tyAga
ucyate

*. *

#saMvega

#kalpana

*vlm.91. Let this be mine or that I may have it, is what is called desire
by the wise; and the want of every desire for wealth &c, is called
resignation by them.

*sv.87.93 The great_man therefore abandons all thoughts concerning what has

been experienced and what has not been experienced.

स्मरणम् विद्धि संकल्पम् शिवम् अ.स्मरणम् विदुः ।

smaraNam viddhi saMkalpam zivam a.smaraNam vidu: |

तत्र प्राग्.अनुभूतम् च न_अनुभूतम् च भाव्यते ॥६।१२६।९२॥

tatra prAk.anubhUtam ca na_anubhUtam ca bhAvyate ||6|126|92||

.

smaraNam viddhi saMkalpam *– Memory, you should know, is a Concept *

zivam asmaraNam vidu: *. (shiva nonMemory, as.it <http://as.it>'s.known) *

tatra *– there *

prAk.anubhUtam ca *– both separately experienced *

na_anubhUtam ca *– and not experienced *

bhAvyate – *is to.be.found*.

*vlm.92. Know that the remembrance of some thing, is alike the desire of
having the same in one's possession again; and it includes both what was
enjoyed before or next.

#smaraNa

अनुभूतम् न_अनुभूतम् स्मृतिम् विस्मृत्य काष्ठवत् ।

anubhUtam na_anubhUtam smRtim vismRtya kASThavat |

सर्वम् एव_आशु विस्मृत्य गूढस् तिष्ठ महामतिः ॥६।१२६।९३॥

sarvam eva_Azu vismRtya gUDha:_tiSTha mahAmati: ||6|126|93||

.

anubhUtam na_anubhUtam

*what is experienced is not experienced, *

smRtim vismRtya

*memory forgotten, *

kASThavat

*like a woodblock *

sarvam ev*a_A*zu vismRtya

*everything totally forgotten *

gUDh*a:_t*iSTha mahAmati:

*rest as the hidden great thinker. *

#guh to conceal . #gUDha .adj_ covered, hidden, secret.

*vlm.93. O high minded Ráma, you must learn to remain as a block in your
mind, by forgetting whatever you think of or otherwise; all of which must
be buried in oblivion, for your estrangement from the world. (Retire, the

world shut out, imagination's airy wing repress. .Young).

*sv.87.93 The great_man therefore abandons all thoughts concerning what has

been experienced and what has not been experienced.

ऊर्ध्व.बाहुर् विरौम्य् एष न च कश्चिच् छृणोति तत् ।

Urdhva.bAhu:_viraumi_eSa* na ca ka:cit zRNoti tat |

अ.संकल्पः परम् श्रेयः स किम् अन्तर् न भाव्यते ॥६।१२६।९४॥

a.saMkalpa: param zreya: sa* kim antar na bhAvyate ||6|126|94||

.

Urdhva.bAhu:_viraumi_*– I raise my arms and cryH *

eSa na ca ka:ci*t*z*RNoti tat *– not this nor that one hears *

asaMkalpa: param zreya: *. "lack of Conception is the absolute best! *

sa kim antar na bhAvyate – *who in the world would not wish that*?"

.

*vlm.94. Who will not left up his arms, and have his hairs standing at
their end, to hear and reflect in himself that, want of desire is the
summum bonum of every one's desire. (Desire of nothing is the most
desirable thing, is a paralogism in logic).

*sv.94 I declare with uplifted arms that the thought.free, notion.less

state is the best. It is infinitely superior to the sovereignty of the
world.

किल तूष्णीम् स्थितेन_एव तत्.पदम् प्राप्यते परम् ।

kila tUSNIm sthitena_eva tat.padam prApyate param |

परमम् यत्र साम्राज्यम् अपि, राम, तृणायते ॥६।१२६।९५॥

paramam yatra sAmrAjyam api, rAma, tRNAyate ||6|126|95||

.

kila tUSNIm sthitena_eva

tat.padam prApyate param paramam *– That.state is got, the perfect Absolute
*

yatra sAmrAjyam api rAma tRNAyate – *where even Monarchy, rAma, is mere
grass*.

*vlm.95. It is by sitting quite silent and quiet, that one attains to the
state of his supreme felicity, a state before which the sovereignty of the
world seems as a straw.

*sv. Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing!_For the words "thinking" and

"non.thinking", the text uses the words saMvedanam and asaMvedanam which
imply much more than mere thinkingh e.g. cognition, comprehension,
experience and knowledge. –S.V.

गम्य.देश.एक.निष्ठस्य यथा पान्थस्य पादयोः ।

gamya.deza.eka.niSThasya yathA pAnthasya pAdayo: |

स्पन्दो विगत.संकल्पस् तथा स्पन्दः स्व.कर्मसु ॥६।१२६।९६॥

spanda:_vigata.saMkalpa:_tathA spanda: sva.karmasu ||6|126|96||

.

gamya.deza.eka.niSThasya

yathA pAnthasya pAdayoH *. as of both feet upon a path + *

spanda:_vigata.saMkalpa: tathA spanda: sva.karmasu .

.

*vlm.96. As a traveller traverses on foot through many regions, in order to
reach to his destination, so the yogi passes through all his ordinary acts,
to reach his goal of final bliss.

*sv.95.101 Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing!_For the words "thinking" and

"non.thinking", the text uses the words saMvedanam and asaMvedanam which
imply much more than mere thinkingh e.g. cognition, comprehension,
experience and knowledge. –S.V.

बहुना_अत्र विमुक्तेन संक्षेपाद् इदम् उच्यते ।

bahunA_atra vimuktena saMkSepAt_idam ucyate |

संकल्पनम् परो बन्धस् तद् अ.भावो विमुक्तता ॥६।१२६।९७॥

saMkalpanam para:_bandha:_tat a.bhAva:_vimuktatA ||6|126|97||

.

bahunA_atra vimuktena saMkSepAt_idam ucyate saMkalpanam para:_bandha:

ta*t *abhAvo vimuktatA *vimukta

.

*vlm.97. What is the good of using many words, when it can be expressed in
a few; that our desire is our strongest bondage, and its want our complete
liberation.

*sv.95.101 Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing!_For the words "thinking" and

"non.thinking", the text uses the words saMvedanam and asaMvedanam which
imply much more than mere thinkingh e.g. cognition, comprehension,
experience and knowledge. –S.V.

सर्वम् एवम् अजम् शान्तम् अनन्तम् ध्रुवम् अव्ययम् ।

sarvam evam ajam zAntam anantam dhruvam avyayam |

पश्यन् भूतार्थ.चिद्.रूपम् शान्तम् आस्व यथासुखम् ॥६।१२६।९८॥

pazyan bhUtArtha.cit.rUpam zAntam Asva yathAsukham ||6|126|98||

.

sarvam evam ajam zAntam anantam dhruvam avyayam pazyan bhUtArtha.cit.rUpam

zAntam Asva *. I was quiet /* Assva . *you should be quiet . *

yathÂsukham

*. *

*vlm.98. Now Ráma, rest quiet {reading <Assva>} in your joy, with knowing
that all this creation is full of the increate, everlasting, undecaying and
tranquil spirit of god; and sit quiet and delighted in yourself with
viewing the visibles in their spiritual sense.

*sv.95.101 Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing!_For the words "thinking" and

"non.thinking", the text uses the words saMvedanam and asaMvedanam which
imply much more than mere thinkingh e.g. cognition, comprehension,
experience and knowledge. –S.V.

अ.वेदनम् विदुर् योगम् शान्तम् आसितम् अक्षयम् ।

a.vedanam vidu:_yogam zAntam Asitam akSayam |

योग.स्थः कुरु कर्माणि निर्वासनो ऽथ मा कुरु ॥६।१२६।९९॥

yoga.stha: kuru karmANi nirvAsana:_atha mA kuru ||6|126|99||

.

a.vedanam *– without knowing *

vidu: *. they know.as <http://know.as> *

yogam zAntam *. peaceful yoga.Union = *

Asitam akSayam

yoga.stha: kuru karmANi *. seated in yoga do your works *

nir.vAsana: *. without conditioning *

atha mA kuru *– and so don't do. *

*vlm.99. Know that it is the ignoring of every thing and the quiet posture
of the yogi, which is called as yoga by the spiritual; and continue to
discharge your duties even in your yoga state, until you get rid of them by
the privation of your desires.

*sv.95.101 Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing!_For the words "thinking" and

"non.thinking", the text uses the words saMvedanam and asaMvedanam which
imply much more than mere thinkingh e.g. cognition, comprehension,
experience and knowledge. –S.V.

#vid . #vedana .m.n #vedanA_vedanA Understanding vedana is derived from

>vid, and refers to rational knowledge, just as_cetana derives from >cit,
and refers to intuitive or irrational knowledge. • This Understanding or

Apprehension can be Such or unSuch, So or not.So, true or false, like the
apprehensions of rope and snakeH etau vedana.zabdArthau
rajju.sarpa.bhrama=upamau | asatya*u_u*ditau viddhi mRga.tRSNa.ambhasau
samau ||6|126| y7003.003 • dvitva.saMvid advitva.vedana y6033.028.029. •
#bhAvavedana yathA vAta.raja:.saGga.spandA*t *kham bhAva.vedanam | tathA

cita:_cetyatayA spandAt_idam upasthitam ||6|126| y6044.019. • #avedana

a.vedanam vidu:_yogam zAntam, y6126.099.

अ.वेदनम् विदुर् योगम् चित्त.क्षयम् अकृत्रिमम् ।

a.vedanam vidu:_yogam citta.kSayam akRtrimam |

अत्यन्तम् तन्.मयो भूत्वा तथा तिष्ठ यथा_असि भो ॥६।१२६।१००॥

atyantam tan.maya:_bhUtvA tathA tiSTha yathA_asi bho ||6|126|100||

.

a.vedanam

vidu: *. they knew = *

yogam

citta.kSayam

akRtrimam

atyantam tan.maya:_bhUtvA

tathA tiSTha *. stay like that = *

yathA asi bho *. as you are, sir. *

*vlm.100. It is also the unconsciousness of one's self, which is likewise
styled yoga by the wise; and it consists of the entire absorption of one's
self in the supreme, by wasting away his mind and all its operations.

*sv.95.101 Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing!_For the words "thinking" and

"non.thinking", the text uses the words saMvedanam and asaMvedanam which
imply much more than mere thinkingh e.g. cognition, comprehension,
experience and knowledge. –S.V.

शिवम् सर्व.गतम् शान्तम् बोध.आत्मकम् अजम् शुभम् ।

zivam sarva.gatam zAntam bodha.Atmakam ajam zubham |

तद् एक.भावनम् राम सर्व.त्याग इति स्मृतः ।

tat_eka.bhAvanam rAma sarva.tyAga* iti smRta: |

भावयच् छश्वदन्तम् स्वम् कार्यम् कर्म समाचर ॥६।१२६।१०१॥

bhAvayat*zazvadantam svam kAryam karma samAcara ||6|126|101||

.

zivam sarva.gatam zAntam *. the peaceful ubiquitous shiva = *

bodha *. you should realize = *

Atmakam

ajam zubham *. unborn & pure = *

tad eka.bhAvanam *. that One.feeling = *

o *rAma** = *

sarva.tyAga iti smRta: *. all.abandoning as it is known *

bhAvayat*zazvadantam svam *– becoming once again Urself *

kAryam karma samAcara *. *

*vlm.101. Again this self absorption is the conceiving of one's.self,

as he is the all pervasive spirit of Siva, which is increate,

self.conscious and ever benevolent to all. This conception of

one's self is tantamount to his renunciation of every thing

besides himself.

*sv.95.101 Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing!_For the words "thinking" and

aham mama_iti saMvidan na du:khata:_vimuJcyate |

असंविदन् विमुच्यते यद् ईप्सितम् समाचर ॥६।१२६।१०२॥

asaMvidan vimucyate yat Ipsitam samAcara ||6|126|102||

.

*"I, mine"*

*–*

*so conceiving U are not released from your troubles;*

*not so conceiving, follow whatever path you wish*

*.*

aham mama_iti saMvidan na du:khata:_vimuJcyate | asaMvidan vimucyate

yat Ipsitam samAcara

*. *

*vlm.102. He who has the sense of his egoism and meism (i.e. that this is I
and these are mine), is never released from the miseries of life; it is the
negation of this sensation that produces our liberation, and therefore it
is at the option of every body, to do either this or that for his bondage
or salvation.

*sv.102 As long as thoughts of 'I' and 'mine' persist, sorrow does not
cease. When such thoughts cease, sorrow ceases. Knowing this, do as you
please.

.

*o**ॐm*

.

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next Canto:

FM6127 BHARADVAJA.SKYLARK'S QUESTIONS 3.JA13.14 .z65

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FM.6.100.FM.6.128 end

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6.nirvANa.1

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FM.6.127 BHARADVAJA.SKYLARK'S QUESTIONS 3.JA13.14

सर्ग ६.१२७

sarga 6.127

+++

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.

-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Mon, Jan 13, 2020 at 10:23 AM jivadas <das....@gmail.com> wrote:

>
>
> fm6126 3.ja10..12 The Seven Levels of Wisdom .z102
>
>
> https://www.dropbox.com/s/h9hiujiij6chtbg/fm6126%203.ja10..12%20The%20Seven%20Stages%20of%20Wisdom%20.z102.docx?dl=0
>
>
>
>
>
>
>

> *o**ॐm*

>
>
>
>
> The Seven Levels of Wisdom
>
>
>
> jd:
>
> this important Canto, though very long, could very aptly be memorized by a
> student of this Wisdom yoga. it is the YV equivalent of the Ashtângas (8
> Limbs) of traditional yoga, and Buddhism, but deals with the level of
> experience of the yogin more than the method of work.
>
>
>

> *Râma asked**—*

>
>
>
> 6.126.1
>
> सप्तानां योग-भूमीनामभ्यासः क्रियते कथम् । कीदृशानि च चिह्नानि भूमिकां
> प्रति योगतः ॥६।१२६।१॥
>
> सप्तानाम् योग-भूमीनाम् अभ्यासः क्रियते कथम् ।
>
> saptAnAm yoga-bhUmInAm abhyAsa: kriyate katham |
>
> कीदृशानि च चिह्नानि भूमिकाम् प्रति योगतः ॥६।१२६।१॥
>
> kIdRzAni ca cihnAni bhUmikAm prati yogata: ||6|126|1||
>
> .
>

> *of the Seven yoga-Levels*
>
> *how is the practice done? what is the prescribed routine?*
>
> *and what are the characteristics of the Levels*
>
> *?*
>
> saptAnAm yoga-bhUmInAm
>
> *of the Seven yoga-Levels *abhyAsa: kriyate katham *how is the practice
> done? what is the prescribed routine? *kIdRzAni ca cihnAni *and what sort
> of signs/characteristics *bhUmikAm prati yogata: *are connected with a
> Level? *
>
> *. *

>
> *sv.1 RAMA asked: How does one tread the seven states of yoga and what are
> the characteristics of these seven states?
>
> *vlm.1 RAMA said:-Tell me sir, the practices of the seven stages of yoga;
> and the characteristics of yogis in every stage.
>
> *?. How do you practice these seven #bhUmikA Levels, and what are the
> Signs of the different Levels?
>

> * saptAnAm yoga-bhUmInAm *of the Seven yoga-Levels *abhyAsa: kriyate
> katham *how is the practice done? what is the prescribed routine? *kIdRzAni
> ca cihnAni *and what sort of signs/characteristics *bhUmikAm prati
> yogata: *are connected with a Level? *
>
>
>
> *Vasishtha said—*

>
>
>
> 02
>
> प्रवृत्तश्_च निवृत्तश्_च भवति द्वि-विधः पुमान् । स्वर्ग.अपवर्ग.उन्मुखयोः
> शृणु लक्षणम् एतयोः ॥६।१२६।२॥
>
> प्रवृत्तश्_च निवृत्तश्_च भवति द्वि-विधः पुमान् ।
>
> pravRtta:_ca nivRtta:_ca bhavati dvi-vidha: pumAn |
>
> स्वर्ग.अपवर्ग.उन्मुखयोः शृणु लक्षणम् एतयोः ॥६।१२६।२॥
>
> svarga.apavarga.unmukhayo: zRNu lakSaNam etayo: ||6|126|2||
>
> .
>

> *engaged / disengaged*
>
> *=*
>
> *a Human is twofold, looking.for*
>
> *svarga / apavarga*
>
> *Heaven / Fulfilment*
>
> *:*
>
> *here's a description of these two*

>
> pravRtta:_ca nivRtta:_ca bhavati dvi-vidha: pumAn |
>
> svarga.apavarga.unmukhayo: x
>

> zRNu lakSaNam etayo:* x *
>
> *. *

> *"So what's this Nirwaana? the Samsaara is good.enuf for me!"*
>
> *:*
>
> *someone who takes this view is said to be an extrovert*
>
> .
>
> kiyat tat.nAma nirvANam * - "What use is this that they call "Nirwaana"?
> - *
>
> varam saMsRti:_eva me * - better's the course of Samsaara for me" - *
>
> iti.kartavya-kartA ya: * - the so-to.be.done who - *
>
> sa* pravRtta* iti smRta:* - he - *
>
> *. *

>
> *vlm.p.3 Those who are addicted to enjoyments think the quietude of
> nirvANa as nothing to their purpose. They prefer worldliness above final
> bliss. He who acts his part in this sense is called an active and energetic
> man.
>
> *sv. "What is all this liberation? For me this samsara and life in it are
> better"
>
> and engages himself in the performance of his worldly duties.
>

> *x*
>
> rs01 vs02 *03*

>
>
>
> 04
>
> चलार्णवयुगछिद्रकूर्मग्रीवाप्तवेशवत् । अनेकजन्मनामन्ते विवेकी जायते पुमान्
> ॥६।१२६।०४॥
>
> चल.अर्णव-युग.छिद्र-कूर्म-ग्रीव.आप्त-वेशवत् ।
>
> cala.arNava-yuga.chidra-kUrma-grIva.Apta-vezavat |
>
> अनेक-जन्मनाम् अन्ते विवेकी जायते पुमान् ॥६।१२६।०४॥
>
> aneka-janmanAm ante vivekI jAyate pumAn ||6|126|04||
>
> .
>

> *like a stirring ocean-turtle's neck emerging from its shell*
>
> *in an age.old sea*
>
> *after not a few births*
>
> *there's*
>
> *a discerning knowing Human*
>
> *.*

>
> *vlm.4. Such a man of the world bears his resemblance to a tortoise, which
> though it has its neck well hid in its shell, still stretches it out to
> drink the salt water of the sea it inhabits {*jd. tortoises are
> landlubbers! turtles live in water}; until after many births, he gets a
> better life for his salvation, (as when the tortoise is removed to a lake
> of fresh water).
>
> *vwv.2121/4-5. At the end of many births, a man becomes discriminating.
> (He relects thus): "The state of worldly life is worthless. Enough of this
> for me!
>
>
>
> 05
>
> असारा बत संसारव्यवस्थालं ममैतया । किं कर्मभिः पर्युषितैर्दिनं तैरेव नीयते
> ॥६।१२६।०५॥
>
> असारा बत संसार-व्यवस्था_अलम् मम_एतया ।
>
> asArA bata saMsAra-vyavasthA_alam mama_etayA |
>
> किम् कर्मभिः पर्युषितैर्_दिनम् तैर्_एव नीयते ॥६।१२६।०५॥
>
> kim karmabhi: paryuSitai: dinam tai:_eva nIyate ||6|126|05||
>
> .
>

> a-sArA bata – "*but O it -f.- is **useless *
>
> saMsAra-vyavasth*A_a*lam mama etayA *– set in saMsAric.Convolution **–**
> I've had enuf of it!" *
>
> kim karmabhi: paryuSitai:*– *
>
> *with morning-tongued karmas *
>
> dinam tai:_eva nIyate
>
> *daily by them anyone is led by *
>
> *... *

>
> *vlm.5. But he who reflects on the nothingness of the world, and the
> uselessness of his situation in it; such a man does not allow himself to be
> carried on, by the current of his old and rotatory course of duties here in
> day after day.
>
> *vwv.2121/4-5. At the end of many births, a man becomes discriminating.
> (He relects thus): "The state of worldly life is worthless. Enough of this
> for me!
>
> *sv.4-6 After very many births he gains wisdom. He realises that the
> activities of the world are a meaningless repetition and does not wish to
> waste his life in them. He thinks, "What is the meaning of all this? Let_me
> retire from them. " He is considered nivrtta. "How shall I cultivate
> dispassion and thus cross this ocean of samsara?" thus he enquires
> constantly.
>

> *Ott. #interj. #*bata*, #vata - *ind. interj.* an interjection expressing

> astonishment or regret, generally = ah! oh! alas! (originally placed
> immediately after the leading word at the beginning of a sentence, or only
> separated from it by #iva • rarely itself in the first place e.g.
> mAlav.3.21/22 • in later language often in the middle of a sentence) •• #

> *bata* *–m.-* a weakllng.
>
> वस् #vas - #parivas - #*paryuSita-* - having passed.thru a night, stale,

> used-up • night.flat, insipid (morning tongue).
>
>
>
> 06
>
> क्रियातिशयनिर्मुक्तं किं स्याद्विश्रमणं परम् । इति निश्चयवान् योऽन्तः स
> निवृत्त इति स्मृतः ॥६॥
>
> क्रिया_अतिशय-निर्मुक्तम् किम् स्याद्_वि.श्रमणम् परम् ।
>
> kriyA_atizaya-nirmuktam kim syAt vizramaNam param |
>
> इति निश्चयवान् यः_अन्तः स "निवृत्त" इति स्मृतः ॥६।१२६।०६॥
>
> iti nizcayavAn ya:_anta: sa* nivRtta* iti smRta: ||6|126|06||
>
> .
>

> "kriyA *– his Work *
>
> atizaya-nirmuktam *– exceeding unFree - *
>
> kim syAd* - ¿x? would be - *
>
> vizramaNam param-"* - xx - *
>
> iti nizcayavAn ya: anta: *- whoever has this inner conviction = *
>
> sa nivRtta : iti smRta: *- he is regarded as nivRtta.InTurned. *

>
> *vlm.6. And he who reflects in himself, after being released from the
> burden of his business, on the delight of his rest after labour, he is the
> man who is said to repose in his quiescence.
>
> *sv.4-6 After very many births he gains wisdom. He realises that the
> activities of the world are a meaningless repetition and does not wish to
> waste his life in them. He thinks, "What is the meaning of all this? Let_me
> retire from them. " He is considered nivrtta. "How shall I cultivate
> dispassion and thus cross this ocean of samsara?" thus he enquires
> constantly.
>

> मुच् #muc - #mukta - #*nirmukta *nir-mukta - loosed, separated, escaped

> from or free from, deprived of (tena, tasmAt, or comp) • abandoned •
> disappeared, vanished (esp. -end.comp.-) • flung, hurled, thrown • (a

> snake's) *cast.off* skin • free from every attachment (= #ni:saGga) •

> deprived of all, possessing nothing (= #niS-parigraha) •‑• *nirmukta-

> *kalmaSa* - adj. - freed from sin • *nirmukta-*deha* adj. one who is
> freed from his body (or bodily desires) • *nirmukta-*saGga* adj. one who

> has given up all (worldly) attachments. - y2007 -
>

> *x*

>
> 04 05 06
>
>
>
> 07
>
> कथं विरागवन्भूत्वा संसाराब्धिं तराम्यहम् । एवं विचारणपरो यदा भवति सन्मतिः
> ॥६।१२६।०७॥
>
> कथम् विरागवन् भूत्वा संसार.अब्धिम् तराम्य्_अहम् ।
>
> katham virAgavan bhUtvA saMsAra.abdhim tarAmi_aham |
>
> एवम् विचारण-परो_यदा भवति सन्मतिः ॥६।१२६।०७॥
>
> evam vicAraNa-para:_yadA bhavati sanmati: ||6|126|07||
>
> .
>

> katham *– "How *
>
> virAgavan bhUtvA *– having become dispassionate *
>
> saMsAra.abdhim tarAmi aham *– do I cross saMsAra.Ocean?" *
>
> evam vicAraNa-para:_yadA *– when there is such higher Enquiry = *
>
> bhavati sanmati: *- becoming noble.minded*
>
> *... *

>
> *sv.7-8 Day by day this thought itself generates dispassion in him and
> there arise peace and joy in his heart.
>
> *vlm.7. When a man comes to reconnoitre in himself, how he shall become
> dispassionate, and get over the boisterous ocean of the world; such a man
> is said to have come to his good and right sense, and to stand on the way
> to his tolerance.
>
> *vwv. 2122-23/7-8. "How do I cross the ocean of worldly existence becoming
> one possessed of freedom from passion?" When a person with a virtuous mind
> becomes intent on reflection in this manner, he attains to indifference
> towards worldly pleasures in his inner thoughts day after day. He
> undertakes and rejoices in activities of a llofty nature every day.
>
>
>
> 08
>
> विरागमुपयात्यन्तर्भावनास्वनुवासरम् । क्रियासूदाररूपासु क्रमते मोदतेऽन्वहम्
> ॥६।१२६।०८॥
>
> विरागम् उपयात्य्_अन्तर् भावनास्व्_अनुवासरम् ।
>
> virAgam upayAti_antar bhAvanAsu_anuvAsaram |
>
> क्रियासु_उदार-रूपासु क्रमते मोदते ऽन्वहम् ॥६।१२६।०८॥
>
> kriyAsu_udAra-rUpAsu kramate modate_anvaham ||6|126|08||
>
> .
>
> ...
>

> virAgam upayAti antar *– *
>
> *coming to dispassion within = *
>
> bhAvanAsu_anuvAsaram *– his feelings daily *
>
> kriyAsu udAra-rUpAsu *– in his Works of noble form *
>
> kramate *– approaching *
>
> modate *– rejoicing *
>
> anvaham *– day.by.day. *

>
> *vlm.8. He who was an unfeelingness in his heart, of the very many
> thoughts that daily rise in his mind; and managed his gravest and greatest
> concerns, without being much concerned about them in his mind; such a man
> is said to taste the delight of his stayedness day by day.
>
> *sv.7-8 Day by day this thought itself generates dispassion in him and
> there arise peace and joy in his heart.
>
> *vwv. 2122-23/7-8. "How do I cross the ocean of worldly existence becoming
> one possessed of freedom from passion?" When a person with a virtuous mind
> becomes intent on reflection in this manner, he attains to indifference
> towards worldly pleasures in his inner thoughts day after day. He
> undertakes and rejoices in activities of a llofty nature every day.
>
>
>
> 09
>
> ग्राम्यासु जडचेष्टासु सततम् विचिकित्सति । नोदाहरति मर्माणि पुण्यकर्माणि
> सेवते ॥६।१२६।०९॥
>
> ग्राम्यासु जड-चेष्टासु सततम् वि.चिकित्सति ।
>
> grAmyAsu jaDa-ceSTAsu satatam vi.cikitsati |
>
> न_उदाहरति मर्माणि पुण्य-कर्माणि सेवते ॥६।१२६।०९॥
>
> na_udAharati marmANi puNya-karmANi sevate ||6|126|09||
>
> .
>

> grAmyAsu jaDa-ceSTAsu *– in the foolish works of villagers *
>
> satatam x
>
> vicikitsati* x *
>
> n*a_u*d.Aharati marmANi* x *
>
> puNya-karmANi sevate *– he pursues virtuous Works. *

>
> #marmANi
>
> *vlm.9. He who condemns the rustic amusements and mean employments of men;
> and instead of taking up the faults and failings of others for his merry
> talk, employs himself to meritorious acts.
>
> *sv.9 He is disinterested in the activities of the marketplace but engages
> himself in meritorious activities.
>
> *vwv.2124/9. He always hesitates in (doing) vulgar and stupid actions. He
> does not speak of the defects (of others). He pursues virtuous deeds.
>

> चित् #cit - #*vi**cit* - observe, discern conceive, know (also C.); M. be

> perceptible, appear. D. wish to discern, deliberate, doubt, hesitate + #

> *vicitta* – (vedic) perceived, observed, perceivable, manifest •
> (classical) unconscious, helpless + #*vicikitsati* (desid.)
>
> *x*

>
> 07 08 09
>
>
>
> 10
>
> मनोऽनुद्वेगकारीणि मृदुकर्माणि सेवते । पापाद्बिभेति सततम् न च भोगमपेक्षते
> ॥६।१२६।१०॥
>
> मनो ऽन्-उद्वेग-कारीणि मृदु-कर्माणि सेवते ।
>
> mana:_an-udvega-kArINi mRdu-karmANi sevate |
>
> पापाद्_बिभेति सततम् न च भोगम् अपेक्षते ॥६।१२६।१०॥
>
> pApAt_bibheti satatam na ca bhogam apekSate ||6|126|10||
>
> .
>

> mana:_anudvega.kArINi - *Mind is an untroubled doer* =
>
> mRdu-karmANi sevate *– pursuing pleasant Works *
>
> pApA*t *bibheti satatam *– thru wickedness fearing always *
>
> na ca bhogam apekSate *– and yet_no pleasure chasing*
>
> *. *

>
> *vlm.10. Whose mind, is engaged in agreeable tasks and unpainsome acts;
> who is afraid of sin, and disdains all pleasures and bodily enjoyments,
>
> *sv.10 He is afraid to sin.
>
> *vwv.2125/10. He devotes himself to gentle deeds not causing agitation of
> the mind. He is constantly afraid of sin. He does not hope for enjoyment.
>
>
>
> 11
>
> स्नेहप्रणयगर्भाणि पेशलान्युचितानि च । देशकालोपपन्नानि वचनान्यभिभाषते
> ॥६।१२६।११॥
>
> स्नेह-प्रणय-गर्भाणि पेशलान्य्_उचितानि च ।
>
> sneha-praNaya-garbhANi pezalAni_ucitAni ca |
>
> देश.काल.उपपन्नानि वचनान्य्_अभि.भाषते ॥६।१२६।११॥
>
> deza.kAla.upapannAni vacanAni_abhi.bhASate ||6|126|11||
>
> .
>
> sneha-praNaya-garbhANi x
>

> pezalAn*i_u*citAni ca *x *
>
> deza.kAla *– in place & time *
>
> upapannAni vacanAni_abhibhASate* x **. *
>
> *the words he speaks, that overflow with loving friendship, gentle words,*
>
> *are fitting for their place and time.*

>
> *vlm.p.11 whose conversation is full of love and tenderness, appropriate
> without any harshness, and whose speeches are suitable to the time and
> place in which they are delivered,
>
>
>
> 12
>
> तदसौ प्रथमामेकां प्राप्तो भवति भूमिकाम् । मनसा कर्मणा वाचा सज्जनानुपसेवते
> ॥६।१२६।१२॥
>
> तद्_असौ प्रथमाम् एकाम् प्राप्तो_भवति भूमिकाम् ।
>
> tat_asau prathamAm ekAm prApta:_bhavati bhUmikAm |
>
> मनसा कर्मणा वाचा सज्.जनान् उपसेवते ॥६।१२६।१२॥
>
> manasA karmaNA vAcA sat.janAn upasevate ||6|126|12||
>
> .
>

> *That becomes got, *
>
> asau prathamAm ekAm_bhUmikAm
>
> *this very first Level *
>
> manasA karmaNA vAcA
>
> *with Mind and works and voice *
>
> sajjanAn upasevate
>
> *one serves the community *the "good people" (jana), the people dwelling

> in this apparent universe (sat)
>

> tat - *That *
>
> asau prathamAm ekAm prApta: - *this first one attained *
>
> bhavati bhUmikAm -* being the Level *
>
> manasA karmaNA vAcA - *with manas.Mind, with action, with speech - *<kAya-vAG-mana:
> prApyate phalam> up.sAra.
>
> saj-janAn upasevate - *one serves the community *the "good people"

> (jana), the people dwelling in this apparent universe (sat).
>
> *vwv.2127/12b-13a. He honours (or serves) virtuous people by thought, word
> and deed. He looks into scriptures of spiritual knowledge, fetching them
> from somewhere or anyone.
>
> *vlm.12. Such a man is said to stand on the first step of yoga, when he
> makes it his duty to attend the society of the good and great, whom he
> learns to imitate in his thoughts, words, and actions.
>
> *sv.12 He has set his foot on the first yoga-bhumika (state of yoga). He
> is devoted to the service of holy ones.
>

> *x*

>
> 10 11 12
>
>
>
> 13
>
> यतः कुतश्चिदानिय ज्ञातशास्त्राण्यवेक्षते । एवंविचारवान्यः
> स्यात्संसारोत्तारणं प्रति ॥६।१२६।१३॥
>
> यतः कुतश्चिद् आनिय ज्ञात-शास्त्राण्य्_अवेक्षते ।
>
> yata: kuta:cit Aniya jJAta-zAstrANi_avekSate |
>
> एवं.विचारवान् यः स्यात् संसारोत्तारणम् प्रति ॥६।१२६।१३॥
>
> evaM.vicAravAn ya: syAt saMsAra.uttAraNam prati ||6|126|13||
>
> .
>

> yata: kutaz.cid Aniya *– *
>
> *how whyever led *
>
> jJAta-zAstrANi* x *
>
> avekSate* x *
>
> evam.vicAravAn ya: syAt* x *
>
> saMsAra_uttAraNam prati* x **. *

>
> *vwv.2127/12b-13a. He honours (or serves) virtuous people by thought, word
> and deed. He looks into scriptures of spiritual knowledge, fetching them
> from somewhere or anyone.
>
> *vlm.13. He collects also the work on divine learning from every where,
> and reads with attenion and diligence; he then considers their contexts,
> and lays hold on the tenets, which serve to save him from this sinful world.
>
> *sv.13 He gathers scriptures whenever and wherever he finds them and
> studies them. His constant quest is the crossing of the ocean of samsara.
>
>
>
> 14
>
> स भूमिकावानित्युक्तः शेषः स्वार्थ इति स्मृतः । विचारनाम्नी इतरामागतो
> योगभूमिकाम् ॥६।१२६।१४॥
>
> स भूमिकावान् इत्य्_उक्तः शेषः स्वार्थ इति स्मृतः ।
>
> विचार-नाम्नीम् इतराम् आगतओ_योग-भूमिकाम् ॥६।१२६।१४॥
>
> sa* bhUmikAvAn iti_ukta: zeSa: svArtha* iti smRta: |
>
> vicAra-nAmnIm itarAm Agata:_yoga-bhUmikAm ||6|126|14||
>
> .
>

> sa:_bhUmikAvAn *– he is at a Level - *
>
> iti ukta: *– so said - *
>
> zeSa: svArth*a_i*ti smRta:* x *
>
> vicAra-nAmnIm itarAm* x *
>
> Agata:_yoga-bhUmikAm* x *.

>
> *vlm.14. Such a man is said to have come upon the (first) stage of yoga,
> or else he is a hypocrite who assumes the guise of a yogi for his own
> interest only. The yogi then comes to the next step of yoga, which is
> styled the stage of investigation--Vichára.
>
> *sv.14 He alone is a seeker. Others are selfish. He then enters the second
> state of yoga known as vicara, enquiry.
>
>
>
> 15
>
> श्रुतिस्मृतिसदाचारधारणाध्यानकर्मणाम् । मुख्यया व्याख्यया ख्याताञ्श्रयते
> श्रेष्ठपण्डिताम् ॥६।१२६।१५॥
>
> श्रुति-स्मृति-सदाचार-धारणा-ध्यान-कर्मणाम् ।
>
> zruti-smRti-sadAcAra-dhAraNA-dhyAna-karmaNAm |
>
> मुख्यया व्याख्यया ख्याताञ्_श्रयते श्रेष्ठ-पण्डिताम् ॥६।१२६।१५॥
>
> mukhyayA vyAkhyayA khyAtAn_zrayate zreSTha-paNDitAm ||6|126|15||
>
> .
>
> zruti-smRti-sadAcAra-dhAraNA-dhyAna-karmaNAm
>

> *of Scripture-Tradition-Morality-Introspection-Meditation-Works *
>
> mukhyayA vyAkhyayA khyAtAn *– x *
>
> zrayate zreSTha-paNDitAm* x **. *

>
> *vwv.2128/15. He resorts to pre-eminent scholars, well-known by their
> foremost exposition of the Veda-s, texts of ethical and religious codes,
> virtuous conduct, concentration, meditation and rituals.
>
> *vlm.15. He then hears from the mouths of the best pandits, the
> explanations of the srutis and smritis, the rules of good conduct, and the
> manner of meditation and conduct of yoga practice.
>
> *sv.15 He eagerly resorts to the company of holy ones who are well versed
> in the scriptures and in spiritual practices.
>

> *x*

>
> 13 14 15
>
>
>
> 16
>
> पदार्थप्रविभागज्ञः कार्याकार्यविनिर्णयम् । जानात्यधिगतश्रव्यो गृहं
> गृहपतिर्यथा ॥६।१२६।१६॥
>
> पदार्थ-प्रविभाग-ज्ञH कार्य.अकार्य-विनिर्णयम् ।
>
> padArtha-pravibhAga-jJa: kArya.akArya-vinirNayam |
>
> जानात्य्_अधिगत-श्रव्यो गृहम् गृह-पतिर् यथा ॥६।१२६।१६॥
>
> jAnAti_adhigata-zravya: gRham gRha-pati:_yathA ||6|126|16||
>
> .
>

> padArtha-pravibhAga-jJa:* x *
>
> kArya.akArya-vinirNaya*.certainty/rule**.*m* - rule of duty/nonduty //
> effect/noneffect - *
>
> jAnAti - *knowing - *
>
> adhigata*.xx.*-zravya*.xx.*H* x *
>
> gRham gRha-pati:_yathA* - as the householder does his house*

>
> .
>
> *vwv.2129/16. Familiar with the division (or arrangement) of words and
> their meanings, he knows the settled rule (or conclusion) relating to what
> ought to be done, having learnt the teachings (from the preceptor), as a
> householder (knows) his house.
>
> *vlm.16. He then learns the divisions of categories and distinction of
> things, together with the difference between actions that are to be done or
> avoided; all which being heard from the mouth of an adept in yoga, will
> facilitate his course through the other stages, in like manner as the
> master of a house enters with facility into every apartment of his
> dwelling, (The guidance of a guru of spiritual guide, is essential to the
> practice of yoga).
>
> *sv.16 He knows what is to be done and what is not to be done.
>
> #pravibhAga H pra-vibhAga, vi-bhAga प्रविभाग separation , division ,
> distribution , classification Mn. MBh. &c; a part , portion Uttarar.
>

> #i - #nI (ni>i) - #naya - #nirnaya - #*vinirNaya* m. - complete

> *his thought having become thus*
>
> zAstra-guru-sat.jana-sevanAt –
>
> *after devotion to shAstras, guru, and good company*
>
> sa.rahasyam * - xx - *
>
> azeSena* - xx - *
>
> yathAvad adhigacchati* - xx - *
>
> *. *

>
> *vwv.2131/18. One whose intellect is in this state, duly learns
> completely, along with the esoteric teachings, from following (or devotion
> to) the scriptures, the spiritual preceptor and wise (or virtuous) persons.
>
> *vlm.18. Having thus purified his mind (from the vile passions), he
> attends to the service of his spiritual preceptors and holy persons, and
> makes himself acquainted with the mysteries of religion. (This is the
> second stage of yoga, which is one of moral discipline and search after
> truth).
>
> *sv.18 From the preceptors he learns all the secrets of yoga. NOTEH Of
> course, vicara means 'direct observation or looking into.
>

> *x*

>
> 16 17 18
>
>
>
> 19
>
> असंसङ्गाभिधामन्यां तृतीयां योगभूमिकाम् । ततः पतत्यसौ कान्तः
> पुष्पशय्यामिवामलाम् ॥६।१२६।१९॥
>
> अ-संसङ्ग.अभिधाम् अन्याम् तृतीयाम् योग-भूमिकाम् ।
>
> a-saMsaGga.abhidhAm anyAm tRtIyAm yoga-bhUmikAm |
>
> tततः पतत्य्_असौ कान्तः पुष्प-शय्याम् इव_अमलाम् ॥६।१२६।१९॥
>
> ata: patati_asau kAnta: puSpa-zayyAm iva_amalAm ||6|126|19||
>
> .
>

> *into*
>
> *what's otherwise.known.as <http://otherwise.known.as> non.attachment*
>
> *–the third yogic Level–*
>
> *this loveable fellow falls*
>
> H
>
> *a pure bed of flowers*
>
> *.*

>
> *vlm.19. He then enters into the third stage of unsociality or avoidance
> of all company, which he finds to be as agreeable to him as a bed of
> flowers. (Lit; a bedstead be strewn with flowers).
>
> *sv.19 Easily thereafter he graduates to the third state of yoga known as
> asamsanga, non-attachment or freedom.
>

> *a-saMsaGga.abhidhAm anyAm *– called non-attachment otherwise *tRtIyAm
> yoga-bhUmikAm *– at the third yogic Level *tata: patati_asau kAnta: *–
> thus falls this loveable fellow *puSpa-zayyAm iva_amalAm *– into a pure
> bed of flowers. *

>
>
>
> 20
>
> यथावच्छास्त्रवाक्यार्थं मतिमाधाय निश्चलम् ।
> तापसाश्रमविश्रामैरध्यात्मकथनक्रमैः ॥६।१२६।२०॥
>
> यथावच्_छास्त्र-वाक्य.अर्थम् मतिम् आधाय निश्चलम् ।
>
> yathAvat_zAstra-vAkya.artham matim AdhAya nizcalam |
>
> तापसा_आश्रम-विश्रामैर्_अध्यात्म-कथन-क्रमैः ॥६।१२६।२०॥
>
> tApasA_Azrama-vizrAmai:_adhyAtma-kathana-kramai: ||6|126|20||
>
> .
>

> yathAva*t_z*Astra-vAkya*.arth*am *– according.with the meaningful words
> of shAstra *
>
> matim AdhAya nizcalam *– hvg given his thot constantly *
>
> tApasA_Azrama-vizrAmai:* - xx - *
>
> adhyAtma-kathana-kramai:* - xx - *
>
> *. *

>
> *vwv.2132-33/20-21. Having applied his mind steadily to the meaning of the
> words of the scriptures properly, he wears out his extended life seated on
> a couch of stone, with his rests in the hermitages of ascetics and with
> (his participation in) courses of narration concerning the Supeme Spirit,
> which blame worldly life and which are equally the steps in producing
> indifference to the world.
>
> *vlm.20. Here he learns to fix his mind to its steadiness, according to
> the dictates of the sástras; and passes his time in talking on spiritual
> subjects, in society of hermits and devotees.
>
>
>
> 21
>
> संसारनिन्दकैस्तद्वद्वैराग्यकरणक्रमैः । शिलाशय्यासमासीनो जरयत्यायुराततम्
> ॥६।१२६।२१॥
>
> संसार-निन्दकैस्_तद्.वत् वैराग्य-करण-क्रमैः ।
>
> saMsAra-nindakai:_tat.vat vairAgya-karaNa-kramai: |
>
> शिला-शय्या-समासीनो_जरयत्य्_आयुर्_आततम् ॥६।१२६।२१॥
>
> zilA-zayyA-samAsIno jarayati_Ayu:_Atatam ||6|126|21||
>
> .
>

> saMsAra-nindakai:_tadvat* x *
>
> vairAgya-karaNa-kramai:* x *
>
> zilA-zayyA-samAsIna:* x *
>
> jarayat*i_A*yu:_Atatam* x *.

> *x*
>
> *19 *20 21

>
>
>
> 22
>
> वनवासविहारेण चित्तोपशम.शोभिना । असङ्गसुखसौम्येन कालं नयति नीतिमान्
> ॥६।१२६।२२॥
>
> वन.वास-विहारेण चित्त.उपशम.शोभिना ।
>
> vana.vAsa-vihAreNa citta.upazam a.zobhinA |
>
> अ-सङ्ग-सुख-सौम्येन कालम् नयति नीतिमान् ॥६।१२६।२२॥
>
> a-saGga-sukha-saumyena kAlam nayati nItimAn ||6|126|22||
>
> .
>

> vana.vAsa-vihAreNa *– w a comfortable cabin in the woods *
>
> citta.upazama.zobhinA *– Affective mind in peaceful splendor *
>
> asaGga-sukha-saumyena *– unattached-pleasant coolth *
>
> kAlam nayati nItimAn *– in time, one who is prudent is led *
>
> *... *

>
> *vwv.2134. The righteous one spends his time by roaming in forest sites,
> placid with the joy of on-attachment and lovely with the calmness of mind.
>
> *vlm.22. He passes his moral life with cheerful delight of his loneliness,
> and pleasing tranquility of his mind in his woodland retreat and wanderings.
>
> *sv.22 He roams the forests in seclusion and strives to quieten the mind.
>
>
>
> 23
>
> अभ्यासात्साधुशास्त्राणाम् करणात्पुण्यकर्मणाम् । जन्तोर्यथावदेवेयम्
> वस्तुदृष्टिः प्रसीदति ॥६।१२६।२३॥
>
> अभ्यासात् साधु-शास्त्राणाम् करणात् पुण्य-कर्मणाम् ।
>
> abhyAsAt sAdhu-zAstrANAm karaNAt puNya-karmaNAm |
>
> जन्तोर्_यथावद्_एव_इयम् वस्तु-दृष्टिः प्रसीदति ॥६।१२६।२३॥
>
> janto:_yathAvat_eva_iyam vastu-dRSTi: prasIdati ||6|126|23||
>
> .
>
> ...
>

> abhyAsAt *– *
>
> *after abhyAsa.Practice = *
>
> sAdhu-zAstrANAm karaNAt* x *
>
> puNya-karmaNAm *– of good karmas *
>
> jantoH_yathAvad eva* x *
>
> iyam vastu-dRSTi: prasIdati *– this view of the substantial . *

>
> *vlm.23. By study of holy books and performance of religious acts, he gets
> a clear view of things, as it generally attends upon the virtuous lives of
> men.
>
> *sv.23 Adherence to the scriptures and to virtuous conduct bestows upon
> him the faculty of seeing the truth.
>
>
>
> 24
>
> तृतीयं भूमिकां प्राप्य बुधोऽनुभवति स्वयम् । द्विःप्रकारमसंसङ्गं तस्य
> भेदमिमं शृणु ॥६।१२६।२४॥
>
> तृतीयम् भूमिकाम् प्राप्य बुधो ऽनुभवति स्वयम् ।
>
> tRtIyam bhUmikAm prApya budha:_anubhavati svayam |
>
> द्विःप्रकारम् अ-संसङ्गम् तस्य भेदम् इमम् शृणु ॥६।१२६।२४॥
>
> dvi:prakAram a-saMsaGgam tasya bhedam imam zRNu ||6|126|24||
>
> .
>

> *having **reached the Third Level*
>
> *a realized person experiences hirself as unattached in two waysH*
>
> *of that listen to this difference*
>
> *.*

>
> tRtIyam bhUmikAm prApya x
>
> budha:_anubhavati svayam |
>
> dvi:prakAram a-saMsaGgam x
>

> tasya bhedam imam zRNu* x *
>
> *. *

>
> *vlm.p.24 The conscious man who has arrived at the third stage of yoga
> practice perceives in himself two kinds of disconnection with the world, as
> you will now hear from me.
>

> *x*

>
>
>
> 22 23 24
>
>
>
> 25
>
> द्विविधोऽयम् असंसङ्गः सामान्यः श्रेष्ठ एव च । नाहम् कर्ता न भोक्ता च न
> बाध्यो न च बाधकः ॥२५॥
>
> द्वि.विधो ऽयम् अ-संसङ्गः सामान्यः श्रेष्ठ एव च ।
>
> dvi.vidha:_ayam a-saMsaGga: sAmAnya: zreSTha* eva ca |
>

> न*_*अहम् कर्ता न भोक्ता च न बाध्यो*_*न च बाधकः ॥६।१२६।२५॥

>
> na_aham kartA na bhoktA ca na bAdhya:_na ca bAdhaka: ||6|126|25||
>
> .
>

> dvi.vidha: ayam a-saMsaGga - *twofold is this detachment* =
>
> sAmAnya: zreSTha eva ca *– the ordinary & the bestH *
>
> na aham kartA - *I am not the Doer* =
>
> na bhoktA ca - *nor the Enjoyer* =
>
> na bAdhya:* x *
>
> na ca bAdhaka:* x **. *

> iti_asaJjanam artheSu* x *
>
> sAmAnya.asaGga-nAmakam* x *
>
> prAkkarma-nirmitam sarvam* x *
>
> Izvara.adhIram eva ca* x **. *

> sukham vA yadi vA du:kham - *whether pleasure or sorrow = *
>
> kA_eva_atra mama kartRtA - *just what here is my doership? = *
>
> bhoga.abhogAH mahArogAH* x *
>
> sampada: paramApada:* x **. *

>
> *vwv.2135-36-37-38. .. whether it is pleasure or pain, is only dependent
> on God. What is my doership in this matter? The enjoyments of objects of
> pleasure are intense diseases. Riches are great_misfortunes. Associations
> are only for separation. Anxieties are diseases of the mind. Time is
> engaged in swallowing up things continuously." The annihilation of mental
> inclinations inwardly in the above manner, due to the indifference of one
> with a mind fastened to the meanings of the sentences (of scriptures), is
> that ordinary non-attachment.
>
> *vlm.27. It is the conviction that, I have no control over my happiness or
> misery or pain or pleasure; and that all prosperity and adversity,
> employment and privation, and health and desease, ever betide me of their
> own accord.
>
> *sv.27-30 All this happens on account of past karma under the aegis of
> god. I do nothing whether there is pain or pleasure, good fortune or
> calamity..
>

> *x*

>
> 25 26 27
>
>
>
> 28
>
> वियोगायैव संयोगा आधयो व्याधयो धियः । कालः कवलनोद्युक्तः सर्वभावाननारतम्
> ॥६।१२६।२८॥
>
> वियोगाय_एव संयोगा आधयो_व्याधयो_धियः ।
>
> viyogAya_eva saMyogA* Adhaya:_vyAdhaya:_dhiya: |
>
> कालः कवलन.उद्युक्तः सर्व-भावान् अनारतम् ॥६।१२६।२८॥
>
> kAla: kavalana.udyukta: sarva-bhAvAn anAratam ||6|126|28||
>
> .
>

> vi.yogAya eva* x *
>
> sam.yogAH Adhaya:_vyAdhaya:_dhiya:* x *
>
> kAla: - *Time* =
>
> kavalana.udyukta: - *devouring-ready* =
>
> sarva.bhAvAn anAratam *– for all being continually. *

>
> *vlm.28. All union is for its disunion, and all gain is for its loss; o
> the health and disease and pain and pleasure come by turns, and there is
> nothing which is not succeeded by its reverse. Because time with its open
> jaws, is ever ready to devour all things.
>
> *sv.27-30 All this happens on account of past karma under the aegis of
> god. I do nothing whether there is pain or pleasure, good fortune or
> calamity. All these, as also meeting and parting, psychic distress and
> physical illness, are brought about by time alone." Thus thinking, he
> investigates the truth. He is practising ordinary non-attachment or
> freedom.
>
>
>
> 29
>
> अनास्थयेति भावनाम् यदभावनमान्तरम् । वाक्यार्थलग्नमलसः सामान्योऽसाव्_असंगमः
> ॥६।१२६।२९॥
>
> अन्-आस्थया_इति भावनाम् यद्_अभावनम्_आन्तरम् ।
>
> an-AsthayA_iti bhAvanAm yat_abhAvanam Antaram |
>
> वाक्यार्थ-लग्नम् अलसः सामान्यो ऽसाव्_अ-संगमः ॥६।१२६।२९॥
>
> vAkyArtha-lagnam alasa: sAmAnya:_asau_a-saMgama: ||6|126|29||
>
> .
>

> anAsthayA * - by/with - *
>
> iti - *so - *
>
> bhAvanAm* x *
>
> ya*t - which is -* abhAvanam * - xx - * Antaram* - within - *
>
> vAkyArtha-lagnam alasa:* x *
>
> sAmAnya:_asau_asaMgama:* x *.

>
> anAsthayA iti bhAvanAm by 'Indifference' the feeling / mental inclination

> yad abhAvanam Antaram which is interior nonFeeling vAkya*.arth*a-lagnam
> alasa: word-meaning=clinging indolent sAmAnyo asau asaMgam*a:_t*his is

> aneka-krama-yogena* - xx - *
>
> saMyoga.*conjunction/union*.ena saha_AtmanAm* - xx - *
>
> viyogena_asatAm anta:* - xx - *
>
> prayogena_Atma-saMvidAm* - xx - *

>
> .
>
> #yoga saMyoga viyoga prayoga
>
> *vwv.2139-42/30-33. When the Reality, which is the further bank of the
> ocean of worldly existence, the Essence and the Supreme Cause, has arrived
> at a manifestation firmly, like a fruit placed on the hand, by this
> application of method (viz., investigation), by association with noble
> souls and separation from the wicked, by the use of one's own intellect
> within, by manly effort and by the employment of constant practice, then,
> abiding silently and calmly, having certainly cast far away the
> contemplation of the meanings of words such as, "I am not the doer; od is
> the doer or my action derived from prakRti (or Nature) (is the doer)," is
> called the best_non-attachment.
>
> *vlm.30. With this sort of the disunion of every thing in the mind, and
> our union with the society of high minded men; and disassociation with the
> vile and unrighteous, and association with spiritual knowledgeH
>

> *saMyuj* - *
>
> #*viyuj - *
>
> #*prayuj - *

>
>
>
> *sv.27-30 All this happens on account of past karma under the aegis of
> god. I do nothing whether there is pain or pleasure, good fortune or
> calamity. All these, as also meeting and parting, psychic distress and
> physical illness, are brought about by time alone." Thus thinking, he
> investigates the truth. He is practising ordinary non-attachment or freedom.
>

> *x*

>
> 28 29 30
>
>
>
> 31
>
> पौरुषेण प्रयत्नेन संतताभ्यासयोगतः । करामलकवद्वस्तुन्यागते स्फुटतां दृढम्
> ॥६।१२६।३१॥
>
> पौरुषेण प्रयत्नेन संतत.अभ्यास-योगतः ।
>
> pauruSeNa prayatnena saMtata.abhyAsa-yogata: |
>
> करामलक.वत् वस्तुनि_आगते स्फुटताम् दृढम् ॥६।१२६।३१॥
>
> karAmalaka.vat vastuni_Agate sphuTatAm dRDham ||6|126|31||
>
> .
>
> when, by_pauruSa Effort, through
>
> constant_abhyAsa yoga, clear
>
> as a gooseberry in the hand,
>
> the substantial realities
>
> come-to their certain clarity pauruSeNa prayatnena –
>

> *by pauruSa Effort *
>
> saMtata.abhyAsayoga-tas
>
> *thru constant_abhyAsa yoga *
>
> kara.Amalaka-vad
>
> *clear as a gooseberry in the hand *
>
> vastuni
>
> *the substantial realities *
>
> Agate sphuTatAm dRDham
>
> *when come-to clarity certainly.*

>
> *vwv.2139-42/30-33. When the Reality, which is the further bank of the
> ocean of worldly existence, the Essence and the Supreme Cause, has arrived
> at a manifestation firmly, like a fruit placed on the hand, by this
> application of method (viz., investigation), by association with noble
> souls and separation from the wicked, by the use of one's own intellect
> within, by manly effort and by the employment of constant practice, then,
> abiding silently and calmly, ..
>
> *vlm.31. These joined with the continual exertion of our manliness in our
> habitual practice of these virtues, one assuredly arrives to the certain
> knowledge of what he seeks (i.e. his god), as clearly as he sees a globe
> set in his hands.
>
> *sv.31 By the diligent practice of this yogic method, by resorting to the
> company of the holy ones and the avoidance of evil company, the truth is
> clearly revealed.
>
>
>
> 32
>
> संसाराम्बुनिधेः पारे सारे परमकारणे । नाहं कर्तेश्वरः कर्ता कर्म वा
> प्राकृतं मम ॥६।१२६।३२॥
>
> संसार.अम्बु.निधेः पारे सारे परम-कारणे ।
>
> saMsAra.ambu.nidheH pAre sAre parama-kAraNe |
>
> न_अहम् कर्ता.ईश्वरः कर्ता कर्म वा प्राकृतम् मम ॥६।१२६।३२॥
>
> na_aham kartA.Izvara: kartA karma vA prAkRtam mama ||6|126|32||
>
> .
>
> saMsAra.ambunidheH -
>

> *in saMsAra Ocean*
>
> pAre sAre –
>
> *on the other shore of its sAra Essence*
>
> parama-kAraNe –
>
> *in the ultimate cause *
>
> na aham kartA-Izvara: -
>
> *I am not the Divine Doer*
>
> kartA karma vA –
>
> *or any Doer, or the karma done *
>
> prAkRtam mama –
>
> *or accrued by me. *

>
> *vwv.2139-42/30-33. When the Reality, which is the further bank of the
> ocean of worldly existence, the Essence and the Supreme Cause, has arrived
> at a manifestation firmly, like a fruit placed on the hand, by this
> application of method (viz., investigation), by association with noble
> souls and separation from the wicked, by the use of one's own intellect
> within, by manly effort and by the employment of constant practice, then,
> abiding silently and calmly, ..
>
> *vlm.32. The knowledge of the supreme author of creation, sitting beyond
> the ocean of the universe, and watching over its concerns; impresses us
> with the belief, that it is not I but god that does every thing in the
> world, and that there is nothing that is done here by me, but by the great
> god Himself.
>
> *sv.32 When thus one realises the supreme which is the only essence or
> truth beyond this ocean of samsara, he realises "I am not the doer but god
> alone is the doer; not even in the past did I do anything. "
>
>
>
> 33
>
> कृत्वा दूरतरे नूनमिति शब्दार्थभावनम् । यन्मौनमासनं शान्तं तच्छ्रेष्ठासङ्ग
> उच्यते ॥६।१२६।३३॥
>
> कृत्वा दूरतरे नूनम् इति शब्दार्थ-भावनम् ।
>
> kRtvA dUratare nUnam iti zabdArtha-bhAvanam |
>
> यन्_मौनम् आसनम् शान्तम् तच्_छ्रेष्ठ-अ.सङ्ग उच्यते ॥६।१२६।३३॥
>
> yat_maunam Asanam zAntam tat_zreSTha.a.saGga* ucyate ||6|126|33||
>
> .
>

> *he's put it all far.far-away, this sense of "Meaning", so that_now*
>
> *what is his silent seat in peace is known.as <http://known.as>
> Perfect_nonAttachment*

>
> .
>
> *vlm.p.33 Having left aside the thought of one’s agency on any act,
> whoever sits quiet silent and tranquil in himself, such a one is said to be
> absolutely unconnected with everything in the world.
>

> *x*

>
> 31 32 33
>
>
>
> 34
>
> यन्नान्तर्न बहिर्नाधो नोर्ध्वम् नाशासु नाम्बरे । न पदार्थे नापदार्थे च जडे
> न च चेतने ॥६।१२६।३४॥
>
> यन्_न_अन्तर् न बहिर् न_अधो_न_ऊर्ध्वम् न_आशासु न_अम्बरे ।
>
> yat_na_antar_na bahir_na_adha:_na_Urdhvam na_AzAsu na_ambare |
>
> न पदार्थे न_अपदार्थे च जडे न च चेतने ॥६।१२६।३४॥
>
> na padArthe na_apadArthe ca jaDe na ca cetane ||6|126|34||
>
> .
>

> *what is not inside nor outside*
>
> *not below & not above*
>
> *not in space nor in the sky*
>
> *not in something nor in nothing*
>
> *not in the inert_nor sentient*
>
> *...*

>
> yat_na_antar_na bahir_na_adha: x
>
> na_Urdhvam na_AzAsu na_ambare |
>
> na padArthe na_apadArthe x
>

> ca jaDe na ca cetane* x *
>
> *. *

>
> *vlm. ... not situated in the sky, or in any side or part of the all
> surrounding air and space...
>
>
>
> 35
>
> आसितं भासनं शान्तमभासं नभसा समम् । अनाद्यन्तमजं कान्तं कच्छ्रेष्ठासङ्ग
> उच्यते ॥६।१२६।३५॥
>
> आसितम् भासनम् शान्तम् अभासम् नभसा समम् ।
>
> Asitam bhAsanam zAntam abhAsam nabhasA samam |
>
> अन्-आद्यन्तम् अजम् कान्तम् कच्_छ्रेष्ठ.असङ्ग उच्यते ॥६।१२६।३५॥
>
> an-Adyantam ajam kAntam kat_zreSTha.asaGga* ucyate ||6|126|35||
>
> .
>

> *resting in light*
>
> *tho peacefully lightless*
>
> *a likeness with the spacious sky*
>
> *without beginning or end, unborn*
>
> *H*
>
> *this is called the beautiful best detachment.*
>
> *. *

>
> Asitam bhAsanam zAntam x
>
> abhAsam nabhasA samam |
>
> an-Adyantam ajam kAntam x
>
> kat_zreSTha.asaGga* ucyate x
>
> .
>
> *vlm.p.34 The Lord of all is he … *vlm.p.35 who is present and manifest in
> everything without being expressed in any, who pervades all things like the
> clear sky, and who is without beginning or end or birth or death. Whoever
> seeks this Lord of all is said to be set in the best part of this third
> stage of yoga.
>
>
>
> 36
>
> संतोषामोदमधुरः सत्कार्यामलपल्लवः । चित्तनालाग्रसंलीनो विघ्नकण्टकसंकटः
> ॥६।१२६।३६॥
>
> संतोष.आमोद-मधुरः सत्कार्य.अमल-पल्लवः ।
>
> saMtoSa.Amoda-madhura: satkArya.amala-pallava: |
>
> चित्त-नालाग्र-संलीनो_विघ्न-कण्टक-संकटः ॥६।१२६।३६॥
>
> citta-nAlAgra-saMlIna:_vighna-kaNTaka-saMkaTa: ||6|126|36||
>
> .
>

> saMtoSa.Amoda-madhura: - *Contentment is a rich perfume* =
>
> satkArya.amala-pallava: -* good Action the pure blossom = *
>
> citta-nAla.agra-saMlIna: -* the Affection-sprout clinging = *
>
> vighna-kaNTaka-saMkaTa:* x **. *

>
> *vlm.36. Contentment is as sweet fragrance in the mind, and virtuous acts
> are as handsome as the leaves of a flower; the heart string is as a stalk
> beset by the thorns of cares and anxieties, and thralls with the gusts of
> dangers and difficulties.
>

> *x*

>
> 34 35 36
>
>
>
> 37
>
> विवेकपद्मो रूढोऽन्तर्विचारार्कविलासितः । फलं फलत्यसंसङ्गा तृतियां
> भूमिकामिमाम् ॥६।१२६।३७॥
>
> विवेक-पद्मो रूढो ऽन्तर्.विचार.अर्क-विलासितः ।
>
> viveka-padma:_rUDha:_antar.vicAra.arka-vilAsita: |
>
> फलम् फलत्य्_अ-संसङ्गा तृतियाम् भूमिकाम् इमाम् ॥६।१२६।३७॥
>
> phalam phalati_a-saMsaGgA tRtiyAm bhUmikAm imAm ||6|126|37||
>
> .
>

> *the Lotus of Discernment springs within = *
>
> vicAra.arka-vilAsita: - *splashed with light by the sun of Enquiry = *
>
> *the fruit is fruiting nonAttachment = *
>
> tRtiyAm bhUmikAm imAm - *This is the Third Level. *

>
> *vlm.37. The flower of inward discrimination, is expanded like the
> lotus-bud, by the sun-beams of reason, and produces the fruit of
> resignation in the garden of the third stage of yoga-practice.
>

> *jd.37 - viveka-padma: rUDha: antar - *the Lotus of Discernment springs
> within = *vicAra.arka-vilAsita: - *splashed with light by the sun of
> Enquiry = *phalam phalati asaMsaGgA - *the fruit brings-forth
> nonAttachment = *tRtiyAm bhUmikAm imAm - *This is the Third Level. *

>
>
>
> 38
>
> समवायाद्विशुद्धानां संचयात्पुण्यकर्मणाम् । काकतालीययोगेन प्रथमोदेति भूमिका
> ॥६।१२६।३८॥
>
> समवायाद्_विशुद्धानाम् संचयात् पुण्य-कर्मणाम् ।
>
> samavAyAt_vizuddhAnAm saMcayAt puNya-karmaNAm |
>
> काकतालीय-योगेन प्रथमा_उदेति भूमिका ॥६।१२६।३८॥
>
> kAkatAlIya-yogena prathamA_udeti bhUmikA ||6|126|38||
>
> .
>

> samavAyA*t *vizuddhAnAm* x *
>
> saMcayAt puNya-karmaNAm* x *
>
> kAkatAlIya-yogena* x *
>
> prathamA udeti bhUmikA* x *
>
> *. *

>
> *vlm.38. As it is by association with holy men, and by means of the
> assemblage of virtuous acts, that one arrives on a sudden to the first
> stage of yoga:-
>
> *sv.38 The first stage of yoga presents itself to one by accidental
> coincidence, as it were, after one has led a pure life full of virtuous
> deeds.
>
>
>
> 39
>
> भूमिः प्रोदितमात्रा तैरमृताङ्करिकेव सा । विवेकेनाम्बुसेकेन रक्ष्या पाल्या
> प्रयत्नतः ॥६।१२६।३९॥
>
> भूमिः प्रोदित-मात्रा तैर्_अमृत.अङ्करिका_इव सा ।
>
> bhUmi: prodita-mAtrA tai:_amRta.aGkarikA_iva sA |
>
> विवेकेन_अम्बु-सेकेन रक्ष्या पाल्या प्रयत्नतः ॥६।१२६।३९॥
>
> vivekena_ambu-sekena rakSyA pAlyA prayatnata: ||6|126|39||
>
> .
>

> bhUmi: prodita-mAtrA tai:_amRta.aGkarikA_iva sA* x *
>
> vivekena.ambu-sekena rakSyA pAlyA prayatnata:* x **. *

>
> *vlm.39. So is this first step to be preserved with care, and grown up
> like a tender sprout, with the watering of reasoning at its root; (in order
> to lead it to the succeeding steps or stages).
>
> *sv.39 One who sets his foot on it should cherish it and protect it with
> great_zeal, diligence and effort.
>

> *x*

>
>
>
> 37 38 39
>
>
>
> 40
>
> येनांशेनोल्लसत्येषा विचारेणोदयं नयेत् । तमेवानुदिनं यत्नात्कृषीवल
> इवाङ्करम् ॥६।१२६।४०॥
>
> येन_अंशेन_उल्लसत्य्_एषा विचारेण_उदयम् नयेत् ।
>
> yena_aMzena_ullasati_eSA vicAreNa_udayam nayet |
>
> तम् एव_अनुदिनम् यत्नात् कृषीवल इव_अङ्करम् ॥६।१२६।४०॥
>
> tam eva_anudinam yatnAt kRSIvala* iva_aGkaram ||6|126|40||
>
> .
>

> yena aMzena ullasati* x *
>
> eSA vicAreNa udayam nayet* x *
>
> tam eva anudinam yatnAt* x *
>
> kRSIvala: iva aGkaram* x **. *

>
> #kRSIvala: farmer, cultivator, ploughman.
>
> *vlm.40. The yoga practitioner like a good gardener, must foster the
> rising plant of spiritual knowledge, by the daily application of reasoning
> to every part of it. (The parts of the plant of spirituality, are its
> dispassionateness, unworldliness and the like, which require to be reared
> up by proper reasoning).
>
>
>
> 41
>
> एषा हि परिमृष्टान्तरन्यासां प्रसवैकभूः । द्वितीयाम् भूमिकाम्
> यत्नात्तृतीयां प्राप्नुयात् ततः ॥६।१२६।४१॥
>
> एषा हि परिमृष्ट.अन्तरन्यासाम् प्रसव.एकभूः ।
>
> eSA hi parimRSTa.antaranyAsAm prasava.ekabhU: |
>
> द्वितीयाम् भूमिकाम् यत्नात् तृतीयाम् प्राप्नुयात् तत: ॥६।१२६।४१॥
>
> dvitIyAm bhUmikAm yatnAt tRtIyAm prApnuyAt tata: ||6|126|41||
>
> .
>

> eSA hi* x *
>
> parimRSTa.antara?nyAsAm *- *
>
> parimRSTa-*interior*-nyAsA* = *
>
> prasava.ekabhUH* x *
>
> dvitIyAm bhUmikAm *- the Second Level = *
>
> yatnAt tRtIyAm prApnuyAt tata:* x **. *

>
> *vlm.41. This stage being well managed, and all its parts being properly
> performed, introduces the succeeding stages; (all which depend on the first
> as their basis).
>
>
>
> 42
>
> श्रेष्ठा संसङ्गता ह्येषा तृतिया भूमिकात्र हि । भवति
> प्रोज्झिताशेषसंकल्पकलनः पुमान् ॥६।१२६।४२॥
>
> श्रेष्ठा संसङ्गता ह्य्_एषा तृतिया भूमिका_अत्र हि ।
>
> zreSThA saMsaGgatA hi_eSA tRtiyA bhUmikA_atra hi |
>
> भवति प्रोज्झित.अशेष-संकल्प-कलनः पुमान् ॥६।१२६।४२॥
>
> bhavati projjhita.azeSa-saMkalpa-kalana: pumAn ||6|126|42||
>
> .
>

> zreSThA saMsaGgatA hy eSA* - xx - *
>
> tRtiyA bhUmikA atra hi* for the third level here - *
>
> bhavati* - becomes - *
>
> projjhita.azeSa-saMkalpa-kalana:* - xx - *
>
> pumAn* - xx - *

>
> .
>
> *vlm.42. Now the better state of the third stage, as it has been already
> described, is one of all desires and arrogations in the mind of the yogi.
>
> *sv.42 Thus he should proceed to the next state, enquiry. By diligently
> practising enquiry he should ascend to the third state, freedom.
>

> *x*
>
> 40 41 42
>
>
>
> *Râma said—*

>
>
>
> 43
>
> मूढस्यासत्कुलोत्थस्य प्रवृत्तस्याधमस्य च । अप्राप्तयोगिसङ्गस्य कथमुत्तरणं
> भवेत् ॥६।१२६।४३॥
>
> मूढस्य_असत्-कुल.उत्थस्य प्रवृत्तस्य_अधमस्य च ।
>
> mUDhasya_asat-kula.utthasya pravRttasya_adhamasya ca |
>
> अप्राप्त-योगि-सङ्गस्य कथम् उत्तरणम् भवेत् ॥६।१२६।४३॥
>
> aprApta-yogi-saGgasya katham uttaraNam bhavet ||6|126|43||
>
> .
>

> mUDhasya *- of a fool = *
>
> asat-kula.utthasya* x *
>
> pravRttasya adhamasya ca *– and produced in an inferior = *
>
> a-prApta-yogi-saGgasya *- of one without the company of yogIs = *
>
> katham uttaraNam bhavet *- how does he cross saMsAra.Sea? *

>
> *vlm.43. Ráma saidH-Now tell me sir, what is the way of the salvation of
> an ignorant_man, of one of a base birth, and addicted to baseness himself;
> who has never associated with the yogis, nor received any spiritual
> instruction.
>
> *sv.43 RAMA askedH How is it possible for an ignorant person born in a
> wicked family and who does not enjoy the company of holy ones to cross this
> ocean of samsara?
>
>
>
> 44
>
> एकामथ द्वितीयां वा तृतीयां चेतरश्_च वा । आरूढस्य मृतस्य_अथ कीदृशी
> भगवन्गतिः ॥६।१२६।४४॥
>
> एकाम् अथ द्वितीयाम् वा तृतीयाम् चेतरश्_च वा ।
>
> ekAm atha dvitIyAm vA tRtIyAm cetara:_ca vA |
>
> आरूढस्य मृतस्य_अथ कीदृशी भगवन् गतिः ॥६।१२६।४४॥
>
> ArUDhasya mRtasya_atha kIdRzI bhagavan gati: ||6|126|44||
>
> .
>

> ekAm atha *– to the first then = *
>
> dvitIyAm vA *- or the second = *
>
> tRtIyAm cetaro ca vA *- or third or more = *
>
> ArUDhasya mRtasya atha* – of one who has ascended and then died *
>
> kIdRzI bhagavan gati: *- what, Lord.bhagavan, is the path? *

>
> *vlm.44. Who has never ascended on any of the first, second or succeeding
> stages of yoga, and is dead in the like state of ignorance in which he was
> born.
>
> *sv.44 Also, if one dies while yet in the first or the second or the third
> state of yoga, what happens to him?
>
>
>

> *Vasishtha said—*

>
> 45
>
> मूढस्यारूढदोषस्य तावत्संसृतिरातता । यावज्जन्मान्तरशतैः काकतालीययोगतः
> ॥६।१२६।४५॥
>
> मूढस्य_आरूढ-दोषस्य तावत् संसृतिर्_आतता ।
>
> mUDhasya_ArUDha-doSasya tAvat saMsRti:_AtatA |
>
> यावज्_जन्म.अन्तर-शतैः काकतालीय-योगतः ॥६।१२६।४५॥
>
> yAvat janma.antara-zatai: kAkatAlIya-yogata: ||6|126|45||
>
> .
>

> *as.for a fool who follows wickedness*
>
> *so.long.as <http://so.long.as> his Samsâra expands*
>
> *his hundreds of births come.to.be <http://come.to.be> *
>
> *like the random Crow & Coconut*
>
> *.*

>
> *vlm. … carried by the current of his reincarnation ... *sv. ... by
> accidental coincidence.
>

> *jd.45 - mUDhasya.ArUDha-doSasya मूढस्य आरूढ-दोषस्य *for the fool brought
> to wickedness = *tAvat saMsRti:_AtatA तावत् संसृतिर् आतता *as.long.as
> <http://as.long.as> the saMsAra expands = *yAvaj_janma.antara-zatai: यावत्
> जन्म-अन्तर-शतैः *so much within hundreds of births = *kAkatAlIya-yogata:
> काकतालीय-योगतः *(it is) by chance, like the Coconut Crow. *
>
> *x*
>
> rs 43 44 *vs 45*

>
>
>
> 46
>
> अथवा साधु-संगत्या वैराग्यं नाभ्युदेति हि । वैराग्योऽभ्युदिते जन्तोरवश्यं
> भूमिकोदयः ॥६।१२६।४६॥
>
> अथवा साधु-संगत्या वैराग्यम् न_अभ्य्.उदेति हि ।
>
> athavA sAdhu-saMgatyA vairAgyam na_abhi.udeti hi |
>
> वैराग्यो ऽभ्युदिते जन्तोर्_अवश्यम् भूमिका_उदयः ॥६।१२६।४६॥
>
> vairAgya:_abhyudite jantoH_avazyam bhUmikA_udaya: ||6|126|46||
>
> .
>
> athavA sAdhusaMgatyA
>

> *but otherwise w/ good company *
>
> vairAgyam na abhyudeti_hi
>
> *Dispassion does not rise at all *
>
> vairAgya: abhyudite jantoH
>
> *When Dispassion is arisen in a person *
>
> avazyam bhUmikA-udaya:
>
> *most certainly the arising level … *

>
> *vlm.46. Or it_may be that one happens to be dissatisfied with the world,
> by his association with holy men; and the resignation which springs
> thereby, becomes the ground of one of the stages of his yoga.
>
> *sv.46-47 Till then he experiences this samsara. When dispassion arises in
> his heart, then samsara recedes.
>
>
>
> 47
>
> ततो नश्यति संसार इति शास्त्रार्थसंग्रहः । योगभूमिकयोत्क्रान्तजीवितस्य
> शरीरिणः ॥६।१२६।४७॥
>
> ततH_नश्यति संसार इति शास्त्र.अर्थ-संग्रहः ।
>
> tata:_nazyati saMsAra* iti zAstra.artha-saMgraha: |
>
> योग-भूमिकया_उत्क्रान्त-जीवितस्य शरीरिणः ॥६।१२६।४७॥
>
> yoga-bhUmikayA_utkrAnta-jIvitasya zarIriNa: ||6|126|47||
>
> .
>
> tatas nazyati saMsAra:
>

> *"thus saMsAra is destroyed" *
>
> iti zAstrArtha-saMgraha:
>
> *is the collective meaning of the shAstras. *
>
> yoga-bhUmikayA* x *
>
> utkrAnta-jIvitasya zarIriNa:* x *.

>
> *vwv.1013/47-48 The former bad deed (or sin) of the embodied one whose
> life has gone out in a stage (or step) of yoga, wanes in accordance with
> the portion of (such) stage (accomplished).
>
> *vlm.47. By this means, the man is saved from this miserable world;
> because it is the united voice of all the sástras, that an embodied being
> is released from death, no sooner he has passed through any one stage of
> yoga (or union with his maker).
>
> *sv.46-47 Till then he experiences this samsara. When dispassion arises in
> his heart, then samsara recedes.
>
>
>
> 48
>
> भूमिकांशानुसारेण क्षीयते पूर्वदुष्कृतम् । ततः सुर-विमानेषु लोकपालपुरेषु च
> ॥६।१२६।४८॥
>
> भूमिक.अंश.अनुसारेण क्षीयते पूर्व-दुष्कृतम् ।
>
> bhUmika.aMza.anusAreNa kSIyate pUrva-duSkRtam |
>
> ततः सुर-विमानेषु लोकपाल-पुरेषु च ॥६।१२६।४८॥
>
> tata: sura-vimAneSu lokapAla-pureSu ca ||6|126|48||
>
> .
>
> bhUmikA.aMza.anusAreNa ..
>

> *by following a particular stage/degree *
>
> kSIyate pUrva-duSkRtam
>
> *former misdoing is diminished. *
>
> tata: sura-vimAneSu
>
> *then in Brightling aircars *
>
> lokapAla-pureSu ca
>
> *and in the cities of the Protectors of the Quarters.. *

>
> *vwv.1013/47-48 The former bad deed (or sin) of the embodied one whose
> life has gone out in a stage (or step) of yoga, wanes in accordance with
> the portion of (such) stage (accomplished). /48-49 Then, he sports in
> heavenly cars, in the cities of the (semi-divine) guardians of the world
> and in the bowers of the gardens of Mount Meru, in the company of lovely
> women.
>
> *vwv.1012/48 Even an imperfect practice of this yoga destroys the effects
> of past sins.
>
> *vlm.48. The performance of a part only of some of the stages of yoga, is
> enough for the remission of past sins; and for conducting the expurgated
> person to the celestial abode in a heavenly car. (The wicked man turning
> from his wickedness, and doing what is right and saveth his soul).
>

> *x*

>
> 46 47 48
>
>
>
> 49
>
> मेरूपवनकुञ्जेषु रमते रमणीसखः । ततः सुकृतसम्भारे दुष्कृते च पुरा कृते
> ॥६।१२६।४९॥
>
> मेरु.उपवन-कुञ्जेषु रमते रमणी-सखः ।
>
> meru.upavana-kuJjeSu ramate ramaNI-sakha: |
>
> ततH सुकृत-सम्भारे दुष्कृते च पुरा कृते ॥६।१२६।४९॥
>
> tata: sukRta-sambhAre duSkRte ca purA kRte ||6|126|49||
>
> .
>

> meru-upavana-kuJjeSu - *in the garden.groves of Mount.Meru* -
>
> ramate ramaNI-sakha: *- he plays with his girlfriends - *
>
> tata: sukRta-sambhAre* x *
>
> duSkRte ca purA kRte - *and when misdeeds done before*
>
> *... *

> bhoga-jAle parikSINe - *when the net of pleasures is exhausted *=
>
> jAyante yogina:_bhuvi *- such yogIs are born on Earth + *
>
> zucInAm zrImatAm gehe* x *
>
> supte guNavatAm satAm* x *.

>
> *vwv.1014/49-50 Then, when the wealth of good deeds and the bad deeds done
> before (in former births) are exhausted in the multitude of enjoyments or
> sufferings (in heaven or in hell), the yogins are born on earth.
> *vwv.1015/50-51 Having been born in the protected home of pure, wise and
> prosperous persons, these (yogin s), steeped in yoga, pursue only yoga
>
> *vlm.50. The yogi, released from the trap of his temporal enjoyments, and
> has passing his alloted period; expires in duetime, to be reborn in the
> houses of yogis and rich men, or in the private mansions of learned, good
> and virtuous people.
>
>
>
> 51
>
> जनित्वा योगमेवैते सेवन्ते योगवासिताः ।
>
> तत्र प्राग्भावनाभ्यस्तयोगभूमिक्रमं बुधाः ।
>
> स्मृत्वा परिपतन्त्युच्चैरुत्तरं भूमिकाक्रमम् ॥६।१२६।५१॥
>
> जनित्वा योगम् एव_एते सेवन्ते योग-वासिताः ।
>
> janitvA yogam eva_ete sevante yoga-vAsitA: |
>
> तत्र प्राग्.भावना.अभ्यस्त-योगभूमि-क्रमम् बुधाः ।
>
> tatra prAk.bhAvanA.abhyasta-yogabhUmi-kramam budhA: |
>
> स्मृत्वा परिपतन्त्य्_उच्चैर्_उत्तरम् भूमिका-क्रमम् ॥६।१२६।५१॥
>
> smRtvA paripatanti_uccai:_uttaram bhUmikA-kramam ||6|126|51||
>
> .
>

> janitvA yogam eva ete* x *
>
> sevante - *they pursue* =
>
> yoga-vAsitAH - *yoga.experienced* =
>
> tatra - *there* =
>
> prAg.bhAvanA.abhyasta=yoga.bhUmi-kramam* x *
>
> *former-BhAvanA-practised-yogaState-level *
>
> budhAH - *the wise* =
>
> smRtvA - *having remembered *=
>
> paripatanti uccai: - *fall gradually into = *
>
> uttaram bhUmikA-kramam - *the highest step-order. *

>
> *vwv.1015/50-51 Having been born in the protected home of pure, wise and
> prosperous persons, these (yogin s), steeped in yoga, pursue only yoga.
> *vwv.1016/51 There, the wise ones, having remembered the performance of the
> step of yoga practised in earlier manifestations (or incarnations), very
> much fall upon the performance of the higher step (of yoga).
>
> *sv.51 Very soon he ascends the ladder of yoga again.
>
> *vlm.51. Being thus born, he betakes himself to the habitual practice of
> the yoga of his former birth; and has the wisdom to begin at once at the
> stage to which he was practiced, and which left unfinished beforeH (hence
> arises the difference in the capacities of youth).
>

> *x*

>
>
>
> 52
>
> भूमिकात्रितियं त्वेतद्राम जाग्रदिति स्मृतम् । यथावद्भेदबुद्ध्येदं
> तज्जाग्रदिति दृश्यते ॥६।१२६।५२॥
>
> भूमिका-त्रितियम् त्व्_एतद्_राम जाग्रद्_इति स्मृतम् ।
>
> bhUmikA-tritiyam tu_etat_rAma jAgrat_iti smRtam |
>
> यथावद्_भेद-बुद्ध्या_इदम् तज्_जाग्रद्_इति दृश्यते ॥६।१२६।५२॥
>
> yathAvat_bheda-buddhyA_idam tat_jAgrat_iti dRzyate ||6|126|52||
>
> .
>

> bhUmikA-tritiyam tu_eta*t *rAma - *this triad of bhUmikA Stages, rAma = *
>
> jAgra*t *iti smRtam - *is called Waking* =
>
> yathAva*t *bheda-buddhyA idam - *because by intellectual distinction = *
>
> ta*t *jAgra*t *iti dRzyate - *That is seen to be "Waking". *

>
> *vlm.52. These three stages, Ráma, are designated the waking state;
> because the yogi retains in them his perception of the differences of
> things, as a waking man perceives the visible to differ from one another.
>
> *sv.52 These three states are known as 'waking state' because in them
> there is division in consciousness.
>

> *jd.52 - bhUmikA-tritiyam tu_eta*t *rAma - *this triad of bhUmikA Stages,
> rAma = *jAgra*t *iti smRtam - *is called Waking* = yathAva*t *bheda-buddhyA
> idam - *because by intellectual distinction = *ta*t *jAgra*t *iti dRzyate
> - *That is seen to be "Waking". *

>
>
>
> 53
>
> उदेति योगयुक्तानामत्र केवलमार्यता । याम् दृष्ट्वा मूढबुद्धिनामभ्युदेति
> मुमुक्षुता ॥६।१२६।५३॥
>
> उदेति योग-युक्तानाम् अत्र केवलम् आर्यता ।
>
> याम् दृष्ट्वा मूढ-बुद्धिनाम् अभ्युदेति मुमुक्षुता ॥६।१२६।५३॥
>
> udeti yoga-yuktAnAm atra kevalam AryatA |
>
> yAm dRSTvA mUDha-buddhinAm abhy.udeti mumukSutA ||6|126|53||
>
> .
>

> udeti yoga-yuktAnAm* x *
>
> atra kevalam AryatA* x *
>
> yAm dRSTvA mUDha-buddhinAm* x *
>
> abhyudeti mumukSatA *– *
>
> *there arises the desire for Freedom. *

>
> *vlm.53. Men employed in yoga acquire a venerable dignity, (in their very
> appearance), which induce the ignorant to wish for their liberation also;
> (in order to attain to the same rank).
>
> *sv.53 However, the practitioner becomes an adorable person (arya). Seeing
> him, the ignorant are inspired.
>
>
>
> 54
>
> कर्तव्यमाचरन्काममकर्तव्यमनाचरन् । तिष्ठति प्राकृताचारो यः स आर्य इति
> स्मृतः ॥६।१२६।५४॥
>
> कर्तव्यम् आचरन् कामम् अकर्तव्यम् अनाचरन् ।
>
> kartavyam Acaran kAmam akartavyam anAcaran |
>
> तिष्ठति प्राकृत.आचारो_यः स आर्य इति स्मृतः ॥६।१२६।५४॥
>
> tiSThati prAkRta.AcAra:_ya: sa* Arya* iti smRta: ||6|126|54||
>
> .
>

> kartavyam Acaran_kAmam* - xx - *
>
> a-kartavyam an-Acaran* -not doing what is not to.be.done - *
>
> tiSThati prAkRta.AcAra:* - xx - *
>
> ya: sa* Arya iti smRta: *- such a one is known as Arya.noble*
>
> *. *

>
> *vwv.2238. He is considered as a noble person who remains with a natural
> behavior, performing willingly what ought to be done and not performing
> what ought_not to be done.
>
> *vlm.54. He is reckoned a venerable man, who is employed in all honorable
> deeds, and refrains from what is dishonourable, who is steadfast in the
> discharge of all his social duties, whether they are of the ordinary kind
> or occasional ones.
>
> *sv.54 He who engages himself in righteous actions and avoids evil is
> adorable (arya).
>

> *x*

>
> 52 53 54
>
>
>
> 55
>
> यथाचारं यथाशास्त्रं यथाचित्तं यथास्थितम् । व्यवहारमुपादत्ते यः स आर्य इति
> स्मृतः ॥६।१२६।५५॥
>
> यथाचारम् यथाशास्त्रम् यथाचित्तम् यथास्थितम् ।
>
> yathAcAram yathAzAstram yathAcittam yathAsthitam |
>
> व्यवहारम् उप.आदत्ते यः स आर्य इति स्मृतः ॥६।१२६।५५॥
>
> vyavahAram upa.Adatte ya: sa* Arya* iti smRta: ||6|126|55||
>
> .
>

> *according.with custom*
>
> *according.with shAstra*
>
> *according.with affective mind*
>
> *according.with circumstances*
>
> *–*
>
> *someone who carries.on so is known as an Arya.Noble*
>
> *.*
>
> * *yathA*AcAram *- according.with custom** = yathA*zAstram *-
> according.with shAstra = yathA*cittam *- according.with affective mind = *yathAsthitam
> *- according.with situation = *vyavahAram upAdatte ya: *- someone who
> carries.on so = *ya: sa* Arya iti smRta: *- such a one is known as
> Arya.noble*

>
> *vwv.2239. He is considered as a noble person
>
> who undertakes worg according to established rule of conduct, according to
> sacred precept,
>
> according to conscience {?citta} and according to cirsumstances.
>
> *vlm. ... according to customary usage, and the ordinances of shAstras;
>
> who acts conscentiously and according to his position; and thus dispenses
> all his affairs in the world,
>
> is verily called a venerable man.
>

> * *yathA*AcAram *- **according.with custom** = **yathA*zAstram *-
> according.with shAstra = **yathA*cittam *- according.with affective mind
> = *yathAsthitam *- according.with situation = *vyavahAram upAdatte ya: *-
> someone who carries.on so = *ya: sa* Arya iti smRta: *- such a one is
> known as Arya.noble*

>
>
>
> 56
>
> प्रथमायामङ्कुरितं द्वितीयायां विकासितम् । फलीभूतं तृतीयायामार्यत्वं योगिनो
> भवेत् ॥६।१२६।५६॥
>
> प्रथमायाम् अङ्कुरितम् द्वितीयायाम् विकासितम् ।
>
> prathamAyAm aGkuritam dvitIyAyAm vikAsitam |
>
> फली.भूतम् तृतीयायाम् आर्यत्वम् योगिनो_भवेत् ॥६।१२६।५६॥
>
> phalI.bhUtam tRtIyAyAm Aryatvam yogina:_bhavet ||6|126|56||
>
> .
>

> prathamAyAm aGkuritam *– in the first having been a shoot *
>
> dvitIyAyAm vikAsitam *– in the second a blossom *
>
> phalI.bhUtam tRtIyAyAm – *yielding fruit in the Third* =
>
> Aryatvam yogina:_bhavet – *the condition of nobility in a yogin comes to
> be*.

>
> *vlm.56. The venerableness of yogis germinates in the first stage, it
> blossoms in the second, and becomes fruitful in the third stage of yoga.
>
> .AB. udety_Aryatvam prathama-bhUmikAyAm zuchecchAyAm aGkuritam | ...
>
>
>
> 57
>
> आर्यतायां मृतो योगी शुभसंकल्पसम्भृतान् । भोगान्भुक्त्वा चिरं कालं
> योगवाञ्जायते पुनः ॥६।१२६।५७॥
>
> आर्यतायाम् मृतो_योगी शुभ-संकल्प-सम्भृतान् ।
>
> AryatAyAm mRta:_yogI zubha-saMkalpa-sambhRtAn |
>
> भोगान् भुक्त्वा चिरम् कालम् योगवाञ्_जायते पुनः ॥६।१२६।५७॥
>
> bhogAn bhuktvA ciram kAlam yogavAn_jAyate puna: ||6|126|57||
>
> .
>

> AryatAyAm mRta:_yogI - *in a state of Nobility a dead yogin *
>
> zubha-saMkalpa-sambhRtAn *– x *
>
> bhogAn_bhuktvA *– x *
>
> ciram kAlam - *after a long time *
>
> yogavAn_jAyate puna: - *he is born again as a yogin. *

>
> #sambhRta
>
> *vlm.57. The venerable yogi dying in state of yoga, comes first to enjoy
> the fruition of good desires for a long time (in his next birth); and then
> becomes a yogi againH (for the completion of his yoga).
>
> *sv.57 One who dies after thus having gained the status of an adorable one
> (arya) and who has obviously cultivated noble thoughts, enjoys the delights
> of heaven for a long time and then he is born as a yogi.
>

> *x*

>
> 55 56 57
>
>
>
> 58
>
> भूमिकात्रितयाभ्यासादज्ञाने क्षयमागते । सम्यग्ज्ञानोदये चित्ते
> पूर्णचन्द्रोदयोपमे ॥६।१२६।५८॥
>
> भूमिका-त्रितय.अभ्यासाद् अज्ञाने क्षयम् आगते ।
>
> bhUmikA-tritaya.abhyAsAt ajJAne kSayam Agate |
>
> सम्यग्.ज्ञान.उदये चित्ते पूर्ण-चन्द्र.उदय.उपमे ॥६।१२६।५८॥
>
> samyak.jJAna.udaye citte pUrNa-candra.udaya.upame ||6|126|58||
>
> .
>

> *thru practice of these three Levels*
>
> *when Nescience has been destroyed*
>
> *when the affective mind has come toTotal Wisdom*
>
> *like the moon entering its fullness*
>
> *...*
>
> bhUmikA-tritaya.abhyAsAt
>
> *from practice of these three levels = *ajJAne kSayam Agate - *when
> Ignorance has come to destruction = *samyag-jJAna.udaye citte - *when the
> affective mind has entered Total Wisdom = *pUrNa-candra.udaya.upame - *like
> the moon entering fulness.*

>
> *vwv.2143-44/58-59. When ignorance has reached its end due to the practice
> of the (above) three stages and when there is the appearance of true
> knowledge in the mind like the rising of the full moon...
>
> *vlm.58. The practice of the parts enjoyed in the three first stages of
> yoga, serves to destroy at first the ignorance of the yogi, and then sheds
> the light of true knowledge in his mind, as brightly as the beams of
> full-moon illume the sky at_night.
>
> *sv.58 By the diligent practice of the first three states of yoga,
> ignorance is destroyed and the light of wisdom arises in one's heart.
>

> *jd.58 - bhUmikA-tritaya.abhyAsAt – *from practice of these three levels
> = *ajJAne kSayam Agate - *when Ignorance has come to destruction = *samyag-jJAna.udaye
> citte - *when the affective mind has entered Total Wisdom = *pUrNa-candra.udaya.upame
> - *like the moon entering fulness.*

>
>
>
> 59
>
> निर्विभागमनाद्यन्तं योगिनो युक्तचेतसः । समं सर्वं प्रपश्यन्ति चतुर्थी
> भुमिकामिताः ॥६।१२६।५९॥
>
> निर्विभागम् अनाद्यन्तम् योगिनो_युक्त-चेतसः ।
>
> nirvibhAgam anAdyantam yogina:_yukta-cetasa: |
>
> समम् सर्वम् प्रपश्यन्ति चतुर्थी भुमिका-मिताः ॥६।१२६।५९॥
>
> samam sarvam prapazyanti caturthI bhumikA-mitA: ||6|126|59||
>
> .
>
> nir.vibhAgam –
>

> *without partaking *
>
> an.Ady-antam –
>
> *without beginning or end *
>
> yogina:_yukta-cetasa: *- *
>
> *yogIs of restained affection*
>
> caturthI bhumikA-mitAH -
>
> *who have measured/reached the Fourth Level*
>
> samam sarvam prapazyanti –
>
> *see everything the Same.*

>
> *vwv.2143-44/58-59. ... the yogin-s with one-pointed minds who have gone
> to thje fourth stage, perceive everything equally, without division and
> without beginning and end.
>
> *sv.59-61 In the fourth state of yoga, the yogis behold the one in all
> with a mind that is free from division. Division has ceased and unity is
> steady, and therefore they behold the world as if it were a dream.
>
> *vlm.59. He who devotes his mind to yoga, with his undivided attention
> from first to last, and sees all things in one even and same light, is said
> to have arrived to the fourth stage of yoga.
>

> *jd.59 - nir.vibhAgam - *without partaking = *an.Ady-antam - *without
> beginning or end = *yogina:_yukta-cetasa: *- **yogI.s of restained
> affection** = *caturthI bhumikA-mitAH - *who have measured/reached the
> Fourth Level* = samam sarvam prapazyanti - *see everything the Same.*

>
>
>
> 60
>
> अद्वैते स्थैर्यमायाते द्वैते प्रशममागते । पश्यन्ति स्वप्नवल्लोकान्चतुर्थी
> भूमिकामिताः ॥६।१२६।६०॥
>
> अद्वैते स्थैर्यम् आयाते द्वैते प्रशमम् आगते ।
>
> advaite sthairyam AyAte dvaite prazamam Agate |
>
> पश्यन्ति स्वप्नवत् लोकान्_चतुर्थी भूमिकामिताः ॥६।१२६।६०॥
>
> pazyanti svapnavat_lokAn_caturthI bhUmikAmitA: ||6|126|60||
>
> .
>

> *when the non.dual comes unto conviction*
>
> *when the dual has come to peaceful rest*
>
> *they see the worlds as.if in a dream*
>
> *H *
>
> *such are those who have attained the Fourth State*
>
> *. *

>
> *vwv.2145/60. When nonduality has attained to stability and duality has
> reached its end, the ones who have gone to the fourth stage see the worlds
> like a dream.
>
> *vlm.p.60 As the mistake of duality disappears from sight and the
> knowledge of unity shines supremely bright, the yogi in this state is said
> to have reached the fourth stage of yoga when he sees the world like a
> vision in his dream.
>

> *x*

>
> 58 59 60
>
>
>
> 61
>
> भुमिकात्रितयम् जाग्रच्चतुर्थी स्वप्न उच्यते । विच्छिन्नशरदभ्रांशविलयं
> प्रविलीयते ॥६।१२६।६१॥
>
> भुमिका-त्रितयम् जाग्रच्_चतुर्थी स्वप्न उच्यते ।
>
> bhumikA-tritayam jAgrat caturthI svapna* ucyate |
>
> विच्छिन्न-शरद-भ्रांश-विलयम् प्र.विलीयते ॥६।१२६।६१॥
>
> vicchinna-zarada-bhrAMza-vilayam pra.vilIyate ||6|126|61||
>
> .
>

> *three Levels are known as Waking*
>
> *the fourth is called the Dream state*
>
> *which disperses like autumnal clouds, comes to an end, and melts away*

>
> .
>
> bhumikA-tritayam jAgrat x
>
> caturthI svapna* ucyate |
>
> vicchinna-zarada-bhrAMza-vilayam x
>
> pra.vilIyate x
>
> .
>
> *vlm.p.61 The first three stages are called the waking state of the yogi,
> but the fourth is said to be a state of dreaming. That which can be seen
> disappears from his sight, just as the dispersed clouds of autumn gradually
> vanish from sight, and as the scenes in a dream recede to nothingness.
>
>
>
> 62
>
> सत्ताअवशेष एवास्ते पञ्चमीं भूमिकां गतः । पञ्चमीं भूमिकामेत्य
> सुषुप्तपदनामिकाम् ॥६।१२६।६२॥
>
> सत्ता.अवशेष एव_आस्ते पञ्चमीम् भूमिकाम् गतः ।
>
> sattA.avazeSa* eva_Aste paJcamIm bhUmikAm gata: |
>
> पञ्चमीम् भूमिकाम् एत्य सुषुप्त-पद=नामिकाम् ॥६।१२६।६२॥
>
> paJcamIm bhUmikAm etya suSupta-pada=nAmikAm ||6|126|62||
>
> .
>

> *what remains of such reality has come to the fifth Level*
>
> *which has the name of the deep.Sleep-state.*

>
> sattA.avazeSa* eva_Aste x
>
> paJcamIm bhUmikAm gata: |
>
> paJcamIm bhUmikAm etya x
>

> suSupta-pada=nAmikAm* x *
>
> *. *

>
> *vwv. "the place of profound repose"...
>
> *vlm.p.62 They who have their minds lying dormant in them and who are
> unconscious of their bodily sensations are said to be in the fifth stage.
> This is called the sleeping state or the trance of yoga meditation.
>
>
>
> 63
>
> शान्ताशेषविशेषांशस्तिष्ठत्यद्वैतमात्रके । गलितद्वैतनिर्भासमुदितोऽन्तः
> प्रबुद्धवान् ॥६।१२६।६३॥
>
> शान्त.अशेष-विशेष.अंशस्_तिष्ठत्य्_अद्वैत-मात्रके ।
>
> zAnta.azeSa-vizeSa.aMza:_tiSThati_advaita-mAtrake |
>
> गलित-द्वैत-निर्भासम् उदितो ऽन्तः प्रबुद्धवान् ॥६।१२६।६३॥
>
> galita-dvaita-nirbhAsam udita:_anta: prabuddhavAn ||6|126|63||
>
> .
>

> *peaceful, entirely without residue, he abides in pure nonDuality*
>
> *having shed dual appearances, rising within as one fully awake*
>
> *...*

>
> .
>
> zAnta.azeSa-vizeSa.aMza: x
>
> tiSThati_advaita-mAtrake |
>
> galita-dvaita-nirbhAsam x
>

> udita:_anta: prabuddhavAn* x *
>
> *. *

>
> *vlm.p.63 In this state, there is an utter cessation of awareness in the
> mind of the yogi of the endless varieties of things and species. The yogi
> relies on his awareness of only an undivided unity. His sense of duality is
> entirely melted down and lost in the cheerfulness of his awakened mind.
>
> *vwv.2147/62b-63. ... with all his distinguishing parts (or features)
> abated, lives in mere non-duality. Risen with the appearance of duality
> vanished, he is one who has awakened within.
>

> *x*

>
> 61 62 63
>
>
>
> 64
>
> सुषुप्तघन एवास्ते पञ्चमीं भूमिकामितः । अन्तर्मुखतया
> तिष्ठन्बहिर्वृत्तिपरोऽपि सन् ॥६।१२६।६४॥
>
> सुषुप्त-घन एव_आस्ते पञ्चमीम् भूमिकाम् इतः ।
>
> suSupta-ghana* eva_Aste paJcamIm bhUmikAm ita: |
>
> अन्तर्-मुखतया तिष्ठन् बहिर्-वृत्ति-परो ऽपि सन् ॥६।१२६।६४॥
>
> antar-mukhatayA tiSThan bahir-vRtti-para:_api san ||6|126|64||
>
> .
>
> *vlm.p.64 The fifth stage is also a state of sound sleep. The yogi loses
> all external perceptions and sits quietly with his internal vision.
>

> *...*
>
> *in the thickness of deep Sleep*
>
> *the Fifth Level*
>
> *then resting inwardly while engaged in external activity.*

>
>
>
> 65
>
> परिशान्ततया नित्यं निद्रालुरिव लक्ष्यते । कुर्वन्नभ्यासमेतस्यां भूमिकायां
> विवासन: ॥६।१२६।६५॥
>
> परि.शान्ततया नित्यम् निद्रालुर्_इव लक्ष्यते ।
>
> pari.zAntatayA nityam nidrAlu: iva lakSyate |
>
> कुर्वन्न्_अभ्यासम् एतस्याम् भूमिकायाम् विवासन: ॥६।१२६।६५॥
>
> kurvan_abhyAsam etasyAm bhUmikAyAm vivAsana: ||6|126|65||
>
> .
>
> parizAntatayA nityam –
>

> *a constant state of enveloping peace *
>
> nidrAlur iva lakSyate –
>
> *having the character of sleep *
>
> kurvan-n abhyAsam etasyAm bhUmikAyAm –
>
> *making practise of this Level *
>
> vivAsana:
>
> *is vi-vAsana Dishabituation/Deprogramming. *

>
> *vwv.2148-49/64-65. The one who has gone to the fifth stage exists only in
> uninterrupted deep sleep (or profound repose), remaining with inwardness
> (of consciousness), though wholly engaged in external actions. The one
> without desires, doing repeated practice in this stage, is seen as if
> asleep always due to much tranquillity.
>
> *vlm.p.65 The continued calmness of his posture gives him the appearance
> of sleep. The yogi continues in this position practicing the denial of all
> his desires.
>
> *vlm.65. The continued sedateness of his posture, gives him the appearance
> of his dormancy, and the yogi continues in this position, the practice of
> the mortification of all his desires.
>
> *sv.63-65 He who has reached this state, though he is engaged in diverse
> external activities, rests in himself.
>

> *jd.65 - parizAntatayA nityam - *a constant state of enveloping peace = *nidrAlur
> iva lakSyate - *having the character of sleep = *kurvan-n abhyAsam
> etasyAm bhUmikAyAm - *making practise of this Level = *vivAsana: *is
> vi-vAsana Dishabituation/Deprogramming. *

>
>
>
> 66
>
> षष्ठीं तुर्याभिधामन्यां क्रमात्क्रमति भूमिकाम् । यत्र नासन्न सद्रूपो नाहं
> नाप्यनहंकृतिः ॥६।१२६।६६॥
>
> षष्ठीम् तुर्य.अभिधाम् अन्याम् क्रमात् क्रमति भूमिकाम् ।
>
> SaSThIm turya.abhidhAm anyAm kramAt kramati bhUmikAm |
>
> यत्र न_असन्_न सद् रूपो_न_अहम् न_अप्य्_अन्-अहम्कृतिः ॥६।१२६।६६॥
>
> yatra na_asat_na sat rUpa:_na_aham na_api_an-ahamkRti: ||6|126|66||
>
> .
>

> *the sixth Level*
>
> *otherwise known as the "Fourth State"*
>
> *comes next in order*
>
> *where there is no unreality nor formal reality*
>
> *H*
>
> *no "I" nor any non-"I"dentity*
>
> *.*

>
> *vlm.p.66 This step leads gradually to the sixth stage, which is a state
> of unconsciousness both to the existence and nonexistence of things, as
> also of one’s egoism and non-egoism.
>
> *vlm.p.66 This step leads gradually to the sixth stage, which is a state
> of unconsciousness both to the existence and nonexistence of things, as
> also of one’s egoism and non-egoism.
>
> x
>
> 64 65 66
>
>
>
> 67
>
> केवलं क्षीणमननमास्ते द्वैतैक्यनिर्गतः । निर्ग्रन्थिः शान्तसंदेहो
> जीवन्मुक्तो विभावनः ॥६।१२६।६७॥
>
> केवलम् क्षीण-मननम् आस्ते द्वैत.ऐक्य-निर्गतः ।
>
> kevalam kSINa-mananam Aste dvaita.aikya-nirgata: |
>
> निर्ग्रन्थिः शान्त-संदेहो जीवन्मुक्तो_विभावनः ॥६।१२६।६७॥
>
> nirgranthi: zAnta-saMdeho jIvanmukta:_vibhAvana: ||6|126|67||
>
> .
>

> kevalam kSINa-mananam* x *
>
> Aste dvaita.aikya-nirgata:* x *
>
> nirgranthi: zAnta-saMdeha:* x *
>
> jIvanmukta:_vibhAvana:* x **. *

>
> #nirgranthi
>
> #vibhAvana
>
> #nirgata
>
> *vwv.2151/67. He remains merely with the thinking process worn away, freed
> from duality and unity, without the knot (of ignorance in the heart), with
> his thoughts abated, liberated while living and having clear perception.
>
> *vlm.67. The yogi remains unmindful of everything, and quite unconscious
> of the unity or duality, and by being freed from every scruple and
> suspicion in his mind, he arrives to the dignity of living liberation.
> (This tetrastich is based on the sruti which says, bhidyate hadayagranyi,
> chidyate svvammshyayah tasmindvashte parávare.)
>
> *sv.66-67 After thus proceeding from one state to another, he reaches the
> sixth which is the turiya. In this he realises, "I am neither real nor
> unreal, nor even egoless. I am beyond duality and unity. All doubts are at
> rest."
>
>
>
> 68
>
> अनिर्वानोऽपि निर्वाणश्चित्रदीप इव स्थितः । अन्तH शून्यो बहिH शून्यH शून्यH
> कुम्भ इव_अम्बरे ॥६।१२६।६८॥
>
> अनिर्वानो ऽपि निर्वाणश्_चित्र-दीप इव स्थितः ।
>
> anirvAna:_api nirvANa:_citra-dIpa* iva sthita: |
>
> अन्तH शून्यो_बहिH शून्यH शून्यH कुम्भ इव_अम्बरे ॥६।१२६।६८॥
>
> anta: zUnya:_bahi: zUnya: zUnya: kumbha* iva_ambare ||6|126|68||
>
> .
>

> a-nirvAno api nirvANa: अ-निर्वानः अपि निर्वाणः - *tho without_nirvANa, he
> is (in) nirvANa* = citra-dIpa iva sthita: चित्र-दीपः इव स्थितः *set like
> a pictured lamp = *anta:zUnyo bahi:zUnya: अन्तः-शून्यः बहिः-शून्यः *inwardly
> empty, outwardly empty* = zUnya: kumbha iva ambare शून्यः कुम्भे इव अम्बरे *empty

> as a pot in space. *
>
> *vwv.2152/68. Though not liberated from existence, he is liberated,
> remaining like a lamp in a picture (which does not shine though not
> consumed). He is empty within and empty without, like an empty pot in
> space.
>
> *vlm.68. The yogi of this sort though yet inextinct or living, is said to
> be extinct or dead to his sensibility; he sits as a pictured lamp which
> emits no flame, and remains with a vacant heart and mind like an empty
> cloud hanging in the empty air.
>
> *sv.68 He remains like a painting of a lamp (hence, though he has not
> reached nirvana lamp without fuel he is like a lamp without fuel as the
> lamp is only a painted figure).
>

> *jd.68 - a-nirvAno api nirvANa: अ-निर्वानः अपि निर्वाणः - *tho
> without_nirvANa, he is (in) nirvANa* = citra-dIpa iva sthita: चित्र-दीपः
> इव स्थितः *set like a pictured lamp = *anta:zUnyo bahi:zUnya: अन्तः-शून्यः
> बहिः-शून्यः *inwardly empty, outwardly empty* = zUnya: kumbha iva ambare
> शून्यः कुम्भे इव अम्बरे *empty as a pot in space. *

>
>
>
> 69
>
> अन्तर्पूर्णो बहिर्पूर्णः पूर्णकुम्भ इवार्णवे । किंचिदेवैष सम्पन्नस्त्वथ
> वैष न किंचन ॥६।१२६।६९॥
>
> अन्तर् पूर्णो_बहिर् पूर्णः पूर्ण-कुम्भ इव_अर्णवे ।
>
> antar_pUrNa:_bahir pUrNa: pUrNa-kumbha* iva_arNave |
>
> किंचिद् एव_एष सम्पन्नस्_त्व्_अथ वा_एष न किम्चन ॥६।१२६।६९॥
>
> kiMcit eva_eSa* sampanna:_tu_atha vA_eSa* na kimcana ||6|126|69||
>
> .
>

> *full inside, full outside*
>
> *–full as a pot dipped in the ocean**–*
>
> *though he seems to be endowed with something,*
>
> *he is not anything at all*
>
> *.*

>
> antar_pUrNa:_bahir_pUrNa: x
>
> pUrNa-kumbha* iva_arNave |
>
> kiMcit eva_eSa* sampanna: x
>

> tu_atha vA_eSa* na kiMcana* x *
>
> *. *

>
> *vwv.2153/69. He is full within and full without like a (water-)filled pot
> within the ocean. He is quite possessed of something; or he is not
> anything.
>
> *vlm.69. He is full within and without him, with and amidst the fulness of
> divine ecstasy, like a full pot in a sea; and possest of some higher power,
> yet he appears as worthless on the outside.
>

> **sv.69 He is void within, void without, void like an empty vessel; at the

> same time he is full within and full without, like a full vessel immersed
> in the sea.*
>
> * अन्तः-पूर्णः Full inside, बहिः-पूर्णः full outside पूर्ण-कुम्भ इव अर्णवे
> like a full pot in the ocean kimचिद् एव एष संपन्नस् तु though he is
> endowed with something अथ वा एष न kimचन yet he is not anything at all.
>

> *x*

>
> 67 68 69
>
>
>
> 70
>
> षष्ठ्यां भूम्यामसौ स्थित्वा सप्ततीं भूमिमाप्नूयात् । विदेहमुक्तता तूक्ता
> सप्तमी योगभूमिका ॥६।१२६।७०॥
>
> षष्ठ्याम् भूम्याम् असौ स्थित्वा सप्ततीम् भूमिम् आप्नूयात् ।
>
> SaSThyAm bhUmyAm asau sthitvA saptatIm bhUmim ApnUyAt |
>
> विदेह-मुक्तता तु_उक्ता सप्तमी योग-भूमिका ॥६।१२६।७०॥
>
> videha-muktatA tu_uktA saptamI yoga-bhUmikA ||6|126|70||
>
> .
>
> SaSThyAm bhUmyAm asau sthitvA x
>
> saptatIm bhUmim ApnUyAt |
>
> videha-muktatA tu_uktA saptamI yoga-bhUmikA x
>
> .
>

> *at the sixth Level this being situate *
>
> *the seventh Level should be reached*
>
> *for the seventh yoga-Level is the state of Bodiless Freedom.*

>
> *vlm.p.70 After passing his sixth grade, the yogi is led to the seventh
> stage which is called a state of disembodied liberation because of its pure
> spiritual nature.
>
>
>
> 71
>
> अगम्या वचसां शान्ता सा सीमा भवभूमिषु । कैश्चित्सा शिवमित्युक्ता
> कैश्चिद्ब्रह्मेत्युदाहृता ॥६।१२६।७१॥
>
> अगम्या वचसाम् शान्ता सा सीमा भव-भूमिषु ।
>
> agamyA vacasAm zAntA sA sImA bhava-bhUmiSu |
>
> कैश्चित् सा शिवम् इत्य्_उक्ता कैश्चिद् ब्रह्मेत्य्_उदाहृता ॥६।१२६।७१॥
>
> kai:cit sA zivam iti_uktA kai:cit brahmeti_udAhRtA ||6|126|71||
>
> .
>
> agamyA –
>

> *not to be come to *
>
> *= *vacasAm –
>
> *by words *
>
> *=* zAntA –
>
> *Peace *
>
> *= *sA –
>
> *it *
>
> sIman –
>
> *boundary *
>
> *= *bhava-bhUmiSu –
>
> *in being-worlds *
>
> *= *kai:cit –
>
> *by which *
>
> sA –
>
> *it *
>
> *= *zivam –
>
> *auspicious shiva *
>
> *= *iti –
>
> *so said by which ones *
>
> brahma iti –
>
> *brahman so *
>
> *= *udAhRtA –
>
> *declared**. *

>
> *vwv.2155/71a-73a. That (stage) which is inaccessible to words and is
> tranquil, is the utmost limit in the territories of worldly existence.
> Though it cannot be indicated always, it is taught somewhow.
>
> *vlm.71. It is a state of quietude which is unapproachable (i.e.
> inexpressible) by words, and extends beyond the limits of this earth; it is
> said to resemble the state of Siva by some, and that of Brahma by others.
> (The two views of the Tantrikas and
>
> Vedantists).
>
> *sv.71 Their state is not for words to describe. Yet, they have been
> described variously.
>

> *jd.71 - agamyA - *not to be come to = *vacasAm -* by words =* zAntA - *Peace
> = *sA - *it = *sIman - *boundary = *bhava-bhUmiSu - *in being-worlds = *kai:cit
> - *by which = *sA - *it = *zivam - *auspicious shiva = *iti - *so = *uktA
> - *said = *kaiz.cid - *by which = *brahma iti - *brahman so = *udAhRtA -
> *declared**. *

>
>
>
> 72
>
> कैश्चित्प्रकृतिपुंभावविवेक इति भाविता । अन्यैरप्यन्यथा
> नानाभेदैरात्मविकल्पितैः ॥६।१२६।७२॥
>
> कैश्चित् प्रकृति-पुम्-भाव-विवेक इति भाविता ।
>
> kai:cit prakRti-pum-bhAva-viveka* iti bhAvitA |
>
> अन्यैर्_अप्य्_अन्यथा नाना-भेदैर् आत्म-विकल्पितैः ॥६।१२६।७२॥
>
> anyai:_api_anyathA nAnA-bhedai: Atma-vikalpitai: ||6|126|72||
>
> .
>

> kai:cit *– by some = *
>
> prakRti-puM-bhAva-viveka iti* x *
>
> bhAvitA* x *
>
> anyair apy anyathA *– altho by others otherwise = *
>
> nAnA-bhedair Atma-vikalpitai:* x **. *

>
> *vlm.72. By some it is said to be the state of the androgyne deity, or the
> indiscriminate of the male and female powers; while others have given many
> other denomination to it, according to their respective fancies. (The other
> systems have different appellations to designate this state).
>

> *x*

>
> 70 71 72
>
>
>
>
>
> 73
>
> नित्यमव्यपदेश्यापि कथंचिदुपदिश्यते । सप्तैता भूमिकाः प्रोक्ता मया तव
> रघूद्वह ॥६।१२६।७३॥
>
> नित्यम् अव्यपदेश्य_अपि कथम्.चिद्_उपदिश्यते ।
>
> nityam avyapadezya_api katham.cit upadizyate |
>
> सप्त_एता भूमिकाः प्रोक्ता मया तव रघूद्वह ॥६।१२६।७३॥
>
> sapta_etA* bhUmikAH proktA* mayA tava raghUdvaha ||6|126|73||
>
> .
>

> nityam a.vyapadezya api* x *
>
> kathaMcid upadizyate *– however it is taught = *
>
> saptA etA bhUmikAH proktA *- the bhUmika.Levels are said to be = *
>
> mayA tava raghUdvaha* x **. *

>
> #a-vyapadezya
>
> *vwv.2155/71a-73a. That (stage) which is inaccessible to words and is
> tranquil, is the utmost limit in the territories of worldly existence.
> Though it cannot be indicated always, it is taught somewhow.
>
> *vlm.73. The seventh is the state of the eternal and incomprehensible God,
> and which no words can express nor explain in any way. Thus Ráma, have I
> mentioned to you the seven stages of yoga (each branding the other in its
> perfections).
>
>
>
> 74
>
> आसामभ्यासयोगेन न दुःखमनुभूयते । अस्त्यत्यन्तमदोन्मत्ता मृदुमन्थरचारिणी
> ॥६।१२६।७४॥
>
> आसाम् अभ्यास-योगेन न दुःखम् अनुभूयते ।
>
> AsAm abhyAsa-yogena na du:kham anubhUyate |
>
> अस्त्य्_अत्यन्त-मद.उन्मत्ता मृदु-मन्थर-चारिणी ॥६।१२६।७४॥
>
> asti_atyanta-mada.unmattA mRdu-manthara-cAriNI ||6|126|74||
>
> .
>

> AsAm abhyAsa-yogena *– x *
>
> na du:kham anubhUyate *– does not experience sorrow *
>
> asti_atyanta-mada.unmattA *– x *
>
> mRdu-manthara-cAriNI* x **. *

>
> *vwv.74. By practice of these perfections, one evades the miseries of this
> world; and it is by subjection of the indomitably elephantine senses, that
> one can arrive to these perfections.
>
> *sv.74 They who practice these seven states do not come to grief.
>
>
>
> 75
>
> करिणी विग्रह-व्यग्रा महादशन-शंसिनी । सा चेन्_निहन्यते नूनम्
> अनन्त.अनर्थ-कारिणी ॥६।१२६।७५॥
>
> करिणी विग्रह-व्यग्रा महादशन-शंसिनी ।
>
> kariNI vigraha-vyagrA mahAdazana-zaMsinI |
>
> सा चेन्_निहन्यते नूनम् अनन्त.अनर्थ-कारिणी ॥६।१२६।७५॥
>
> sA cet_nihanyate nUnam ananta.anartha-kAriNI ||6|126|75||
>
> .
>

> kariNI vigraha-vyagrA* x *
>
> mahAdazana-zaMsinI* x *
>
> sA ce*t_n*ihanyate nUnam* x *
>
> ananta.anartha-kAriNI* x *

>
> .
>
> *vwv.75. Hear me relate to you Ráma, of a furious elephant, which with its
> protruded tusks, was ever ready to attack others.
>
> *sv.75 But there is a terrible elephant roaming in a forest working havoc.
>
>
>
> 76
>
> तदेतासु समग्रासु भूमिकासु नरो जयी । करिणी मदमत्ता सा यावन्न विजितौजसा
> ॥६।१२६।७६॥
>
> को नाम सुभटस्तावत् सम्पत्समरभूमिषु ।
>
> तद्_एतासु समग्रासु भूमिकासु नरो जयी ।
>
> tat_etAsu samagrAsu bhUmikAsu naro jayI |
>
> करिणी मदमत्ता सा यावन्_न विजित.ओजसा ॥६।१२६।७६॥
>
> kariNI madamattA sA yAvat_ na vijita.ojasA ||6|126|76||
>
> को_नाम सुभटस्_तावत् सम्पत्-समर-भूमिषु ।
>
> ka:_nAma subhaTa:_tAvat sampat-samara-bhUmiSu |
>
> .
>

> tat_etAsu samagrAsubhUmikAsu * - that in all these levels - *
>
> naro - *a human - *
>
> jay kariNI madamattA sA* x *
>
> yAvan_na vijita-ojasA* x *.
>
> ko nAma subhaTa:_tAvat* x *
>
> sampat-samara-bhUmiSu* x *

>
> .
>
> *vlm.76. And as this elephant was about to kill many men, unless it could
> be killed by some one of them; so are the senses of men like ferocious
> elephants of destruction to them.
>
> *sv.76 If that_elephant is killed, then man attains success in all these
> seven states, not otherwise.
>
> x
>
>
>
> 73 74 75
>
>
>

> *Râma said—*

>
>
>
> 77
>
> का_असौ प्रमत्ता करिणी काश्_च ता रण-भूमयः ॥६।१२६।७७॥
>
> कथम् निहन्यते च_एषा क्व च_एषा रमते चिरम् ।
>
> का_असौ प्रमत्ता करिणी काश्_च ता रण-भूमयः ॥६।१२६।७७॥
>
> kA_asau pramattA kariNI kAH_ca tA* raNa-bhUmaya: ||6|126|77||
>
> कथम् नि.हन्यते च_एषा क्व च_एषा रमते चिरम् ।
>
> katham nihanyate ca_eSA kva ca_eSA ramate ciram |
>
> .
>

> kA asau pramattA kariNI* x *
>
> kAH ca tA raNa-bhUmaya: *- and what are those delightful/struggle=levels
> = *
>
> katham nihanyate ca_eSA* x *
>
> kva ca_eSA ramate ciram* x *.

>
> *vlm.77-78. Hence every man becomes victorious in all the stages of yoga,
> who has the valour of destroying this elephant of its sensuality the very
> first step of it. Ráma saidH-Tell me sir, who is this victorious hero in
> the field of battle, and what is the nature of this elephant that is his
> enemy, and what are these ground of combat where he encounters him, and the
> manner how he foils and kills this great foe of his.
>

> *x*
>
>
>
> *Vasishtha said—*

>
>
>
> 78
>
> रामेच्छा नाम करिणी इदं मेऽस्त्वितिरूपिणी ॥६।१२६।७८॥
>
> राम_इच्छा नाम करिणी इदम् "मे_अस्तु"-इति.रूपिणी ॥६।१२६।७८॥
>
> rAma_icchA nAma kariNI* idam me_astu_iti.rUpiNI ||6|126|78||
>
> .
>

> *Râma*, *the elephant is called Desire & she takes the form of
> "let.it.be.mine"*
>
> *.*

>
> *vlm.p.78 Vasishtha repliedH—Râma, our desire has the gigantic figure of
> this elephant which roams at random in the forest of our bodies and sports
> demonstrating all our passions and feelings.
>

> **Râma*, icchA nAma kariNI* - *desire namely is this causal [form] -*
> idam me_astu_iti.rUpiNI - *this "let.it.be.mine" form*
>
> *. *
>
> x
>
> 76 rs77 *vs78*

>
>
>
> 79
>
> शरीरकानेन मत्ता विविधोल्लासकारिणी । मत्तेन्द्रियोग्रकलभा रसनाकलभाषिणी
> ॥६।१२६।७९॥
>
> शरीर-कानेन मत्ता विविधा.उल्लास-कारिणी ।
>
> zarIra-kAnena mattA vividhA.ullAsa-kAriNI |
>
> मत्त.इन्द्रिय.उग्र-कलभा रसना-कल-भाषिणी ॥६।१२६।७९॥
>
> matta.indriya.ugra-kalabhA rasanA-kala-bhASiNI ||6|126|79||
>
> .
>

> zarIrakA anena mattA - *by this embodied my.ness* =
>
> vividhA ullAsa-kAriNI* x *
>
> matta-indriya.ugra-kalabhA -
>
> *x* *mad.aroused*-*senses*-*fierce*-*young elephant* =
>
> rasanA-kala-bhASiNI* x *.

>
> *vlm.79. Ráma! it is our concupiscence which has the gigantic figure of
> this elephant, and which roams at random in the forest of our bodies, and
> sports in the demonstrations of all our passions and feelings.
>
> *sv.79 Desire is that_elephant. It roams in the forest known as the body.
>
> #kalabha: #kalabhI कलभः (भी f.) [कल्-अभच् Uṇ.3.122; करणे शुण्डया भाति; भा-
> क, रस्य लत्वम् Tv.] A young elephant, camel, or cub; ननु कलभेन
> यूथपतेरनुकृतम् M.5; द्विपेन्द्रभावं कलभः श्रयन्निव R.3.32;11.39;18.38.
> Bhāg.8.2.23. —#kalabhaka H_the young of an elephant
>
>
>
> 80
>
> मनोगहनसंलीना कर्मदन्तद्वयान्विता । मदोऽस्या वासनाव्यूहः सर्वतः प्रसरद्वपुः
> ॥६।१२६।८०॥
>
> मनो.गहन-संलीना कर्म-दन्त-द्वय.अन्विता ।
>
> mana:gahana-saMlInA karma-danta-dvaya.anvitA |
>
> मदो ऽस्या वासना-व्यूहः सर्वतः प्रसरद्-वपुः ॥६।१२६।८०॥
>
> mada:_asyA* vAsanA-vyUha: sarvata: prasarat-vapu: ||6|126|80||
>
> .
>

> manas-gahana-saMlInA* x *
>
> karma-danta-dvaya.anvitA *– equipped with a pair of karmic tusks = *
>
> mada: asyAH vAsanA-vyUha:* x *
>
> sarvata: prasarat-vapu:* x **. *

>
> *sv.80 It is maddened by sensuousness. It is restless with conditioning
> and tendencies (vasana).
>
> *vlm.80. It hides itself in the covert of our hearts, and has our acts for
> its great tusks; its fury is our ardent desire of anything, and our great
> ambition is its huge body.
>
> 80मदोऽस्या वासनाव्यूहः सर्वतः प्रसरद्वपुः ।। ८०
>
> VA - his madness is many vasanas, which manifest everythere as his body?
>
>
>
> 81
>
> संसारदृष्टयो राम तस्याः समरभूमयः । भूयो यत्रानुभवति नरो जयपराजयौ
> ॥६।१२६।८१॥
>
> संसार-दृष्टयो_राम तस्याः समर-भूमयः ।
>
> saMsAra-dRSTaya: rAma tasyAH samara-bhUmaya: |
>
> भूयो_यत्र_अनुभवति नरो_जय-पर.अजयौ ॥६।१२६।८१॥
>
> bhUya:_yatra_anubhavati nara:_jaya-para.ajayau ||6|126|81||
>
> .
>

> saMsAra-dRSTaya: rAma *- the scenes of saMsAra, rAma **= *
>
> tasyAH samara-bhUmaya: *- in those battle-stages = *
>
> bhUyas x
>
> yatra anubhavati nara: *- where a person experiences = *
>
> jaya-parAjayau *– victory & defeat. *

>
> *vlm.81. All the scenes on earth are the fields for its battle, where men
> are often foiled in their pursuit of any.
>
> *sv.81 This elephant destroys everybody in this world.
>

> *x*

>
> 79 80 81
>
>
>
> 82
>
> इच्छानागी निहन्त्येषा कृपणाज्जीवसंचयान् । वासनेहा मनाश्चित्तं संकल्पो
> भावनम् स्पृहा ॥६।१२६।८२॥
>
> इच्छा-नागी निहन्त्य्_एषा कृपणाज्_जीव-संचयान् ।
>
> वासना_इहा मनाश्_चित्तम् संकल्पो_भावनम् स्पृहा ॥६।१२६।८२॥
>
> icchA-nAgI nihanti_eSA kRpaNAt_jIva-saMcayAn |
>
> vAsanA_ihA manAH_cittam saMkalpa:_bhAvanam spRhA ||6|126|82||
>
> .
>

> icchA-nAgI nihanti eSA* x *
>
> kRpaNAn jIva-saMcayAn* x *
>
> vAsanA_ihA manAH_cittam* x *
>
> saMkalpa:*_b*hAvanam spRhA* x **. *

>
> *vlm.82. The elephant of concupiscence kills members of miserly and
> covetous men, in the state of their wish or desire, or exertions and
> effort, or longing and hankering after anything.
>
> *sv.82 It is known by different_names desire, vasana (tendency or mental
> conditioning), mind, thought, feeling, attachment, etc.
>
>
>
> 83
>
> इत्यादिनिवहो नाम्नास्यास्त्वाशयकोशगः । धैर्यनाम्ना वरास्त्रेण
> प्रसृतामवहेलया ॥६।१२६।८३॥
>
> इत्य्+आदि-निवहो_नाम्ना_अस्य_अस्त्व्_आशय-कोशगः ।
>
> iti+Adi-nivaha:_nAmnA_asya_astu_Azaya-kozaga: |
>
> धैर्य-नाम्ना वर.अस्त्रेण प्रसृताम् अवहेलया ॥६।१२६।८३॥
>
> dhairya-nAmnA vara.astreNa prasRtAm avahelayA ||6|126|83||
>
> .
>

> iti.Adi-nivah*a:_n*AmnA - *by the death of things like this *
>
> asya_astu_Azaya-kozaga:* x *
>
> dhairya-nAmnA vara.astreNa - *by the superweapon called Courage* =
>
> prasRtAm* x *
>
> avahelayA *– x*
>
> *... *

>
> *sv. It should be slain by the weapon known as courage or determination
> born of the realisation of oneness. Only as long as one believes in
> objective existence does desire arise!
>
> *vlm.83. In this manner does this fierce greediness, lurk in the sheath of
> human breast under the said several names, and it is only our forbearance
> from those desires, that serves as the great weapon of their destruction.
>
> 83धैर्यनाम्ना वरास्त्रेण प्रसृतामवहेलया ।। ८३
>
> नागीं सर्वात्मिकामेतामिच्छां सर्वात्मना जयेत् ।
>
> *VA - by the best weapon of dhairya, by disregarding प्रसृताम् (?)
>
> the elephant of desire, which is nature of every limited being, by
>
> सर्वात्मना (brahma gyanam) is overpowered.
>
>
>
> 84
>
> नागीं सर्वात्मिकामेतामिच्छां सर्वात्मना जयेत् ।
> यावद्वस्त्विदमित्येवमियमन्तर्विजृम्भते ॥६।१२६।८४॥
>
> नागीम् सर्व.आत्मिकाम् एताम् इच्छाम् सर्व.आत्मना जयेत् ।
>
> nAgIm sarva.AtmikAm etAm icchAm sarva.AtmanA jayet |
>
> यावद्_वस्त्व्_इदम् इत्य्_एवम् इयम् अन्तर्_विजृम्भते ॥६।१२६।८४॥
>
> yAvat vastu_idam iti_evam iyam antar_vijRmbhate ||6|126|84||
>
> .
>
> ...
>

> nAgIm sa*rva.*AtmikAm etAm -
>
> *this cow elephant in everyself*
>
> *Desire *
>
> *is conquered by everyself*
>
> icchAm sa*rva.*AtmanA jayet* x *
>
> yAva*t *vastu_idam iti - *as much as this is true *
>
> evam – *so *
>
> iyam anta: - *this within* =
>
> vijRmbhate - *blossoms*.

>
> *vlm.84. This ubiquious desire of our posession of everything in the
> world, is conquered by reflection on the ubiquity of the soul in all of
> them; and that the unity of my soul, stretches over and grasps all things
> that I covet.
>
> *sv. It should be slain by the weapon known as courage or determination
> born of the realisation of oneness. Only as long as one believes in
> objective existence does desire arise!
>

> *x*

>
> 82 83 84
>
>
>
> 85
>
> तावतुग्रा कुसंसारमहाविषविषूचिका । एतावदेव संसार इदमस्त्विति यन्मनः
> ॥६।१२६।८५॥
>
> तावद्_उग्रा कुसंसार-महाविष-विषूचिका ।
>
> tAvat ugrA ku.saMsAra-mahAviSa-viSUcikA |
>
> एतावद्_एव संसार इदम् अस्त्व्_इति यन्_मनः ॥६।१२६।८५॥
>
> etAvat_eva saMsAra* idam astu_iti ya_ mana: ||6|126|85||
>
> .
>

> tAva*t *ugrA *– to that_extent fierce is *
>
> ku.saMsAra-mahAviSa-viSUcikA *- bad.saMsAra-very.poisonous-plague *
>
> etAvat_eva *– to this extent too *
>
> saMsAra* idam ast*u" - *let *Samsaara* be this -
>
> *i*ti ya*t_m*ana:* - whatever Mind is so*
>
> *. *

>
> *vlm.85??. He is doomed to suffer under the colic pain of this venomous
> avarice, who mind to continue in this world, in the manner as it goes on
> with rest of mankind.
>

> *sv.6.126.85 This alone is samsar*a:_t*he feeling 'This is'. Its

> cessation is liberation (moksa). This is the essence of jnana or wisdom.
>
>
>
> 86
>
> अस्य तूपशमो मोक्ष इत्येवं ज्ञानसंग्रहः । प्रसादकारिणी स्वच्छा निरिच्छे
> विमलाकृतौ ॥६।१२६।८६॥
>
> अस्य तु_उपशमो_मोक्ष इत्य्_एवम् ज्ञान-संग्रहः ।
>
> asya tu_upazama:_mokSa* iti_evam jJAna-saMgraha: |
>
> प्रसाद-कारिणी स्वच्छा निरिच्छे विमल.आकृतौ ॥६।१२६।८६॥
>
> prasAda-kAriNI svacchA niricche vimala.AkRtau ||6|126|86||
>
> .
>

> asya t*u_u*pazamo mokSa *– but its upashama.Quieting is "Freedom" *
>
> it*i_e*vam jJAna-saMgraha:* x *
>
> prasAda-kAriNI svacchA niricche vimala.AkRtau* x **. *

>
> *vlm.86. It is the mitigation of the smart poison of avarice, that is our
> highest wisdom, and it is our liberation, when the calm and cooling
> countenance of inappetency appears to our sight.
>
> *sv.86 Recognition of 'objects' gives rise to desire. Non-recognition of
> objects ends desire. When desire ends, the jiva drops its self-limitation.
>
>
>
> 87
>
> तैलबिन्दुरिवादर्शे विश्राम्यत्युपदेशवाक् । असंवेदनमात्रेण
> नोदेतीच्छाभवाङ्कुरः ॥६।१२६।८७॥
>
> तैल-बिन्दुर्_इव_आदर्शे विश्राम्यत्य्_उपदेश-वाक् ।
>
> taila-bindu:_iva_Adarze vizrAmyati_upadeza-vAk |
>
> अ-संवेदन-मात्रेण न_उदेति_इच्छाभव.अङ्कुरः ॥६।१२६।८७॥
>
> a-saMvedana-mAtreNa na_udeti_icchAbhava.aGkura: ||6|126|87||
>
> .
>
> taila-bindu: iva
>

> *like a drop of oil*
>
> Adarze *– on a mirror *
>
> vizrAmyati *– resting *
>
> upadeza-vAk *– the voice of the Teaching *
>
> a-saMvedana-mAtreNa *- according.with the measure of nonPerception *
>
> na udeti icchAbhava.aGkura: *- does not arise the desire-state-shoot. *

>
> *vlm.87. Words of advice stick to the sapient_mind, as drops of oil adhere
> on glass mirror; and that our indifference to the world is the only
> preventive of its thorns, and is the best advice to the wise.
>

> विद् #vid - #saMvid - #*saMvedana* -n.- the act of perceiving or feeling,

> [exercising saMvit Awareness], perception, sensation • making known,

> communication, announcement, information. • #*saMvedanIya* adj. to be
> perceived or felt_nyAyas. • #*saMvedita* - (fr. Caus) made known,
> informed, instructed. • #*saMvedya* - to be known or understood or learnt

> • intelligible • to be communicated to (tasmin) • -tA - intelligibility •

> -tva *-n.-* • sensation nyAyas. •• Cognition, Analytical Perception —"...

> 'thinking' ... [but] much more than mere thinking. Cognition,
> comprehension, feeling, experience and knowledge are also implied by
> 'saMvedanam'. " SV
>

> *x*

>
> 85 86 87
>
>
>
> 88
>
> मनागभ्युदितैवैच्छा छेत्तव्यानर्थकारिणी । असंवेदनशस्त्रेण
> विषस्येवाङ्कुरावली ॥६।१२६।८८॥
>
> मनाग् अभ्युदिता_एव_इच्छा छेत्तव्या_अनर्थ-कारिणी ।
>
> manAg abhyuditA_eva_icchA chettavyA_anartha-kAriNI |
>
> अ-संवेदन-शस्त्रेण विषस्य_इव_अङ्कुर.आवली ॥६।१२६।८८॥
>
> a-saMvedana-zastreNa viSasya_iva_aGkura.AvalI ||6|126|88||
>
> .
>

> manAg abhyuditA eva icchA *– even a little arisen desire *
>
> chettavyA anartha-kAriNI *– should be chopped.down *
>
> a-saMvedana-zastreNa *– with samvedana.Indifference* *for a weapon *
>
> viSasya iva *– as.if of poison*-ivy
>
> aGkura.avalI *– the shoot-ground. *
>
> *chop the poison ivy when it sprouts*
>
> *. *

>
> *vlm.88. It is as advisable to destroy a desire by the weapon of
> indifference, no sooner it rises in the breast, as it is proper to root out
> the sprout of a poisonous plant, before it spreads itself on the ground.
>

> #*chettavya –* to be cut or split +

>
>
>
> 89
>
> इच्छाविच्छुरितो जीवो विजहाति न दीनताम् । स्वसंवेदनयत्नस्तु
> तृष्णीमेवान्तरासनम् ॥६।१२६।८९॥
>
> इच्छा-विच्छुरितो जीवो विजहाति न दीनताम् ।
>
> icchA-vicchurito jIvo_vijahAti na dInatAm |
>
> स्व.संवेदन-यत्नस्_तु तृष्णीम् एव_अन्तरासनम् ॥६।१२६।८९॥
>
> sva.saMvedana-yatnas_tu tRSNIm eva_antarAsanam ||6|126|89||
>
> .
>

> icchA-vicchurito jIva: - *the **Living.jIva, clothed with desire *=
>
> vijahAti na dInatAm *– does not remove its misery = *
>
> sva.saMvedana-yatn*a:_t*u* x *
>
> tRSNIm eva antarAsanam* x **. *

>
> *vlm.89. The concupiscent soul, is never freed from its miserliness; while
> the mere effort of one's indifferences, makes it set quiet in itself;
> (without cringing at others).
>
>
>
> 90
>
> अवधानविनिर्मुक्तः सुप्तं शवशतम् यथा । ताम् प्रत्याहारबडिशेनेच्छामत्सीं
> नियच्छत ॥६।१२६।९०॥
>
> अवधान-विनिर्मुक्तः सुप्तम् शव-शतम् यथा ।
>
> avadhAna-vi.nirmukta: suptam zava-zatam yathA |
>
> ताम् प्रत्याहार-बडिशेन_ईच्छा-मत्सीम् नियच्छत ॥६।१२६।९०॥
>
> tAm pratyAhAra-baDizena_IcchA-matsIm niyacchata ||6|126|90||
>
> .
>

> avadhAna-vi.nirmukta:* x *
>
> suptam zava-zatam yathA *- asleep as a hundred corpses + *
>
> tAm pratyAhAra-baDizena* x *
>
> IcchA-matsIm niyacchata* x *.

>
> *vlm.90. It is by your carelessness about everything, and by your lying
> down as supine as a dead carcass, that you can kill your desire by the
> weapon of your indifference, as they catch and kill fishes with hooks; (by
> sitting silent beside some pond or lake).
>
> *sv.87-93 The great_man therefore abandons all thoughts concerning what
> has been experienced and what has not been experienced.
>
> 90अवधानविनिर्मुक्तं सुप्तं शवशतं यथा ।
>
> तां प्रत्याहारबडिशेनेच्छामत्सीं नियच्छत ।। ९०
>
> VA - withdrawing attention, being like deep-sleeping or a hundred of
> corpses,
>
> the fish of desire is restrained by the hook of withdrawal from objects
>

> #*matsin, *matsI –* containing fish , marked by water (as a boundary)
> Na1r.
>
> *x*

>
> 88 89 90
>
>
>
> 91
>
> इदम् मेऽस्त्विति संवेगमाहुः कल्पनमुत्तमाः । अर्थस्याभावनं
> यत्तत्कल्पनात्याग उच्यते ॥६।१२६।९१॥
>
> इदम् मे ऽस्त्व्_इति संवेगम् आहुः कल्पनम् उत्तमाः ।
>
> अर्थस्य_अ-भावनम् यत् तत् कल्पनात्याग उच्यते ॥६।१२६।९१॥
>
> idam me_astu_iti saMvegam Ahu: kalpanam uttamA: |
>
> arthasya_a-bhAvanam yat tat kalpanAtyAga* ucyate ||6|126|91||
>
> .
>

> idam me astu iti - *"Let.it.be <http://Let.it.be> for.me <http://for.me>"*
> =
>
> saMvegam * - xx - *
>
> Ahu: kalpanam uttamAH* - xx - *
>
> arthasya abhAvanam yattat* - xx - *
>
> kalpanA-tyAga ucyate* - xx - *
>
> *. *

>
> #saMvega
>
> #kalpana
>
> *vlm.91. Let this be mine or that I may have it, is what is called desire
> by the wise; and the want of every desire for wealth &c, is called
> resignation by them.
>
> *sv.87-93 The great_man therefore abandons all thoughts concerning what
> has been experienced and what has not been experienced.
>
>
>
> 92
>
> स्मरणं विद्धि संकल्पं शिवमस्मरणं विदुः । तत्र प्रागनुभूतम् च नानुभूतं च
> भाव्यते ॥६।१२६।९२॥
>
> स्मरणम् विद्धि संकल्पम् शिवम् अ-स्मरणम् विदुः ।
>
> smaraNam viddhi saMkalpam zivam a-smaraNam vidu: |
>
> तत्र प्राग्.अनुभूतम् च न_अनुभूतम् च भाव्यते ॥६।१२६।९२॥
>
> tatra prAk.anubhUtam ca na_anubhUtam ca bhAvyate ||6|126|92||
>
> .
>

> smaraNam viddhi saMkalpam *– Memory, you should know, is a Concept *
>
> zivam asmaraNam vidu: *- (shiva nonMemory, as.it <http://as.it>'s.known) *
>
> tatra *– there *
>
> prAk.anubhUtam ca *– both separately experienced *
>
> na_anubhUtam ca *– and not experienced *
>
> bhAvyate – *is to.be.found*.

>
> *vlm.92. Know that the remembrance of some thing, is alike the desire of
> having the same in one's possession again; and it includes both what was
> enjoyed before or next.
>
> #smaraNa
>
>
>
> 93
>
> अनुभूतं न_अनुभूतं स्मृतिं विस्मृत्य काष्ठवत् । सर्वमेव_आशु विस्मृत्य गूढस्
> _तिष्ठ महामतिः ॥६।१२६।९३॥
>
> अनुभूतम् न_अनुभूतम् स्मृतिम् विस्मृत्य काष्ठवत् ।
>
> anubhUtam na_anubhUtam smRtim vismRtya kASThavat |
>
> सर्वम् एव_आशु विस्मृत्य गूढस्_तिष्ठ महामतिः ॥६।१२६।९३॥
>
> sarvam eva_Azu vismRtya gUDha:_tiSTha mahAmati: ||6|126|93||
>
> .
>
> anubhUtam na_anubhUtam
>

> *what is experienced is not experienced, *
>
> smRtim vismRtya
>
> *memory forgotten, *
>
> kASThavat
>
> *like a woodblock *
>
> sarvam ev*a_A*zu vismRtya
>
> *everything totally forgotten *
>
> gUDh*a:_t*iSTha mahAmati:
>
> *rest as the hidden great thinker. *

>
> #guh to conceal - #gUDha -adj.- covered, hidden, secret.
>
> *vlm.93. O high minded Ráma, you must learn to remain as a block in your
> mind, by forgetting whatever you think of or otherwise; all of which must
> be buried in oblivion, for your estrangement from the world. (Retire, the
> world shut out, imagination's airy wing repress. -Young).
>
> *sv.87-93 The great_man therefore abandons all thoughts concerning what
> has been experienced and what has not been experienced.
>

> *x*

>
> 91 92 93
>
>
>
> 94
>
> ऊर्ध्वबाहुर्विरौम्येष न च कश्चिच्छृणोति तत् । असंकल्पः परं श्रेयः स
> किमन्तर्न भाव्यते ॥६।१२६।९४॥
>
> ऊर्ध्व-बाहुर्_विरौम्य्_एष न च कश्चिच्_छृणोति तत् ।
>
> Urdhva-bAhu:_viraumi_eSa* na ca ka:cit_zRNoti tat |
>
> अ-संकल्पः परम् श्रेयः स किम् अन्तर् न भाव्यते ॥६।१२६।९४॥
>
> a-saMkalpa: param zreya: sa* kim antar na bhAvyate ||6|126|94||
>
> .
>

> Urdhva-bAhu:_viraumi_*– I raise my arms and cryH *
>
> eSa na ca ka:ci*t_z*RNoti tat *– not this nor that one hears *
>
> asaMkalpa: param zreya: *- "lack of Conception is the absolute best! *
>
> sa kim antar na bhAvyate – *who in the world would not wish that*?"

>
> *vlm.94. Who will not left up his arms, and have his hairs standing at
> their end, to hear and reflect in himself that, want of desire is the
> summum bonum of every one's desire. (Desire of nothing is the most
> desirable thing, is a paralogism in logic).
>
> *sv.94 I declare with uplifted arms that the thought-free, notion-less
> state is the best. It is infinitely superior to the sovereignty of the
> world.
>
>
>
> 95
>
> किल तूष्णीं स्थितेनैव तत्पदं प्राप्यते परम् । परमं यत्र साम्राज्यमपि राम
> तृणायते ॥६।१२६।९५॥
>
> किल तूष्णीम् स्थितेन_एव तत्-पदम् प्राप्यते परम् ।
>
> kila tUSNIm sthitena_eva tat-padam prApyate param |
>
> परमम् यत्र साम्राज्यम् अपि, राम, तृणायते ॥६।१२६।९५॥
>
> paramam yatra sAmrAjyam api, rAma, tRNAyate ||6|126|95||
>
> .
>

> kila tUSNIm sthitena_eva* x *
>
> tat.padam prApyate param paramam *– That.state is got, the perfect
> Absolute *
>
> yatra sAmrAjyam api rAma tRNAyate – *where even Monarchy, rAma, is mere
> grass*.

>
> *vlm.95. It is by sitting quite silent and quiet, that one attains to the
> state of his supreme felicity, a state before which the sovereignty of the
> world seems as a straw.
>
> *sv. Non-thinking is known as yoga. Remaining in that state, perform
> appropriate actions or do nothing!_For the words "thinking" and
> "non-thinking", the text uses the words saMvedanam and asaMvedanam which
> imply much more than mere thinkingH e.g. cognition, comprehension,
> experience and knowledge. –S.V.
>
>
>
> 96
>
> गम्यदेशैकनिष्ठस्य यथा पान्थस्य पादयोः । स्पन्दो विगतसंकल्पस्तथा स्पन्दः
> स्वकर्मसु ॥६।१२६।९६॥
>
> गम्य-देश.एक-निष्ठस्य यथा पान्थस्य पादयोः ।
>
> gamya-deza.eka-niSThasya yathA pAnthasya pAdayo: |
>
> स्पन्दो_विगत-संकल्पस्_तथा स्पन्दः स्व.कर्मसु ॥६।१२६।९६॥
>
> spanda:_vigata-saMkalpa:_tathA spanda: sva.karmasu ||6|126|96||
>
> .
>

> gamya-deza.eka-niSThasya* x *
>
> yathA pAnthasya pAdayoH *- as of both feet upon a path + *
>
> spanda:_vigata-saMkalpa:* x *
>
> tathA spanda: sva.karmasu* x *.

>
> *vlm.96. As a traveller traverses on foot through many regions, in order
> to reach to his destination, so the yogi passes through all his ordinary
> acts, to reach his goal of final bliss.
>
> *sv.95-101 Non-thinking is known as yoga. Remaining in that state, perform
> appropriate actions or do nothing!_For the words "thinking" and
> "non-thinking", the text uses the words saMvedanam and asaMvedanam which
> imply much more than mere thinkingH e.g. cognition, comprehension,
> experience and knowledge. –S.V.
>

> *x*

>
> 94 95 96
>
>
>
> 97
>
> बहुनात्र विमुक्तेन संक्षेपादिदमुच्यते । संकल्पनम् परो बन्धस्तदभावो
> विमुक्तता ॥६।१२६।९७॥
>
> बहुना_अत्र विमुक्तेन संक्षेपाद्_इदम् उच्यते ।
>
> bahunA_atra vimuktena saMkSepAt_idam ucyate |
>
> संकल्पनम् परो_बन्धस्_तद्_अ-भावो_विमुक्तता ॥६।१२६।९७॥
>
> saMkalpanam para:_bandha:_tat_a-bhAva:_vimuktatA ||6|126|97||
>
> .
>

> bahun*A_a*tra vimuktena* x *
>
> saMkSepAt_idam ucyate* x **. *
>
> saMkalpanam para:*_b*andha:* x *
>
> ta*t *abhAvo vimuktatA* x **. *

>
> *vimukta
>
>
>
> *vlm.97. What is the good of using many words, when it can be expressed in
> a few; that our desire is our strongest bondage, and its want our complete
> liberation.
>
> *sv.95-101 Non-thinking is known as yoga. Remaining in that state, perform
> appropriate actions or do nothing!_For the words "thinking" and
> "non-thinking", the text uses the words saMvedanam and asaMvedanam which
> imply much more than mere thinkingH e.g. cognition, comprehension,
> experience and knowledge. –S.V.
>
>
>
> 98
>
> सर्वमेवमजं शान्तमनन्तं ध्रुवमव्ययम् । पश्यन्भूतार्थचिद्रूपं शान्तमास्व
> यथासुखम् ॥६।१२६।९८॥
>
> सर्वम् एवम् अजम् शान्तम् अनन्तम् ध्रुवम् अव्ययम् ।
>
> sarvam evam ajam zAntam anantam dhruvam avyayam |
>
> पश्यन् भूतार्थ-चिद्.रूपम् शान्तम् आस्व यथासुखम् ॥६।१२६।९८॥
>
> pazyan bhUtArtha-cit.rUpam zAntam Asva yathAsukham ||6|126|98||
>
> .
>

> sarvam evam ajam zAntam* x *
>
> anantam dhruvam avyayam* x *
>
> pazyan_bhUtArtha-cit.rUpam* x *
>
> zAntam Asva * - I was quiet /* Assva - *you should be quiet - *
>
> yathÂsukham* x **. *

>
> *vlm.98. Now Ráma, rest quiet {reading <Assva>} in your joy, with knowing
> that all this creation is full of the increate, everlasting, undecaying and
> tranquil spirit of god; and sit quiet and delighted in yourself with
> viewing the visibles in their spiritual sense.
>
> *sv.95-101 Non-thinking is known as yoga. Remaining in that state, perform
> appropriate actions or do nothing!_For the words "thinking" and
> "non-thinking", the text uses the words saMvedanam and asaMvedanam which
> imply much more than mere thinkingH e.g. cognition, comprehension,
> experience and knowledge. –S.V.
>

> *x*

>
>
>
> 99
>
> अवेदनं विदुर्योगं शान्तमासितमक्षयम् । योग-स्थः कुरु कर्माणि निर्वासनोऽथ मा
> कुरु ॥६।१२६।९९॥
>
> अ-वेदनम् विदुर्_योगम् शान्तम् आसितम् अक्षयम् ।
>
> a-vedanam vidu:_yogam zAntam Asitam akSayam |
>
> योग-स्थः कुरु कर्माणि निर्वासनो ऽथ मा कुरु ॥६।१२६।९९॥
>
> yoga-stha: kuru karmANi nirvAsana:_atha mA kuru ||6|126|99||
>
> .
>

> a-vedanam *– without knowing *
>
> vidu: *- they know.as <http://know.as> *
>
> yogam zAntam *- peaceful yoga.Union = *
>
> Asitam akSayam* x *
>
> yoga-stha: kuru karmANi *- seated in yoga do your works *
>
> nir.vAsana: *- without conditioning *
>
> atha mA kuru *– and so don't do. *

>
> *vlm.99. Know that it is the ignoring of every thing and the quiet posture
> of the yogi, which is called as yoga by the spiritual; and continue to
> discharge your duties even in your yoga state, until you get rid of them by
> the privation of your desires.
>
> *sv.95-101 Non-thinking is known as yoga. Remaining in that state, perform
> appropriate actions or do nothing!_For the words "thinking" and
> "non-thinking", the text uses the words saMvedanam and asaMvedanam which
> imply much more than mere thinkingH e.g. cognition, comprehension,
> experience and knowledge. –S.V.
>
> #vid - #vedana -m.n.- #vedanA_vedanA Understanding vedana is derived from
> >vid, and refers to rational knowledge, just as_cetana derives from >cit,
> and refers to intuitive or irrational knowledge. • This Understanding or
> Apprehension can be Such or unSuch, So or not-So, true or false, like the
> apprehensions of rope and snakeH etau vedana-zabdArthau

> rajju.sarpa-bhrama=upamau | asatya*u_u*ditau viddhi mRga-tRSNa.ambhasau

> samau ||6|126| y7003.003 • dvitva-saMvid advitva-vedana y6033.028-029. •

> #bhAvavedana yathA vAta-raja:-saGga-spandA*t *kham bhAva-vedanam | tathA

> cita:_cetyatayA spandAt_idam upasthitam ||6|126| y6044.019. • #avedana
> a-vedanam vidu:_yogam zAntam, y6126.099.
>

> *x*

>
> 97 98 99
>
>
>
> x0 100
>
> अवेदनं विदुर्योगं चित्तक्षयमकृत्रिमम् । अत्यन्तं तन्मयो भूत्वा तथा तिष्ठ
> यथा_असि भो ॥६।१२६।१००॥
>
> अ-वेदनम् विदुर्_योगम् चित्त-क्षयम् अकृत्रिमम् ।
>
> a-vedanam vidu:_yogam citta-kSayam akRtrimam |
>
> अत्यन्तम् तन्-मयो_भूत्वा तथा तिष्ठ यथा_असि भो ॥६।१२६।१००॥
>
> atyantam tan-maya:_bhUtvA tathA tiSTha yathA_asi bho ||6|126|100||
>
> .
>

> a-vedanam* x *
>
> vidu: *- they knew = *
>
> yogam* x *
>
> citta-kSayam* x *
>
> akRtrimam* x *
>
> atyantam tan-maya:_bhUtvA* x *
>
> tathA tiSTha *- stay like that = *
>
> yathA asi bho *- as you are, sir. *

>
> *vlm.100. It is also the unconsciousness of one's self, which is likewise
> styled yoga by the wise; and it consists of the entire absorption of one's
> self in the supreme, by wasting away his mind and all its operations.
>
> *sv.95-101 Non-thinking is known as yoga. Remaining in that state, perform
> appropriate actions or do nothing!_For the words "thinking" and
> "non-thinking", the text uses the words saMvedanam and asaMvedanam which
> imply much more than mere thinkingH e.g. cognition, comprehension,
> experience and knowledge. –S.V.
>
>
>

> *x1 101*

>
> शिवं सर्वगतं शान्तं बोधात्मकमजं शुभम् ।
>
> तदेकभावनं राम सर्वत्याग इति स्मृतः । भावयच्छश्वदन्तं स्वं कार्यं कर्म
> समाचर ॥६।१२६।१०१॥
>
> शिवम् सर्व-गतम् शान्तम् बोध.आत्मकम् अजम् शुभम् ।
>
> zivam sarva-gatam zAntam bodha.Atmakam ajam zubham |
>
> तद्_एक-भावनम् राम सर्व-त्याग इति स्मृतः ।
>
> tat_eka-bhAvanam rAma sarva-tyAga* iti smRta: |
>
> भावयच्_छश्वदन्तम् स्वम् कार्यम् कर्म समाचर ॥६।१२६।१०१॥
>
> bhAvayat_zazvadantam svam kAryam karma samAcara ||6|126|101||
>
> .
>

> zivam sarva-gatam zAntam *- the peaceful ubiquitous shiva = *
>
> bodha *- you should realize = *
>
> Atmakam* x *
>
> ajam zubham *- unborn & pure = *
>
> tad eka-bhAvanam *- that One-feeling = *
>
> o *rAma** = *
>
> sarva-tyAga iti smRta: *- all-abandoning as it is known *
>
> bhAvayat_zazvadantam svam *– becoming once again Urself *
>
> kAryam karma samAcara* x **. *

>
> *vlm.101. Again this self absorption is the conceiving of one's-self,
>
> as he is the all pervasive spirit of Siva, which is increate,
>
> self-conscious and ever benevolent to all. This conception of
>
> one's self is tantamount to his renunciation of every thing
>
> besides himself.
>
> *sv.95-101 Non-thinking is known as yoga. Remaining in that state, perform
> appropriate actions or do nothing!_For the words "thinking" and
> "non-thinking", the text uses the words saMvedanam and asaMvedanam which
> imply much more than mere thinkingH e.g. cognition, comprehension,
> experience and knowledge. –S.V.
>

> *x*

>
>
>
> 102
>
> अहं ममेति संविदन्न दुःखतो विमुञ्च्यते । असंविदन्विमुच्यते यदीप्सितम् समाचर
> ॥६।१२६।१०२॥
>
> अहम् मम_इति संविदन् न दुःखतो_विमुञ्च्यते ।
>
> aham mama_iti saMvidan na du:khata:_vimuJcyate |
>
> असंविदन् विमुच्यते यद्_ईप्सितम् समाचर ॥६।१२६।१०२॥
>
> asaMvidan_vimucyate yat Ipsitam samAcara ||6|126|102||
>
> .
>

> *"I, mine"*
>
> *–*
>
> *so conceiving U are not released from your troubles;*
>
> *not so conceiving, follow whatever path you wish*
>
> *.*

>
> aham mama_iti saMvidan x
>
> na du:khata:_vimuJcyate |
>
> asaMvidan_vimucyate x
>

> yat Ipsitam samAcara* x *
>
> *. *

>
> *vlm.102. He who has the sense of his egoism and meism (i.e. that this is
> I and these are mine), is never released from the miseries of life; it is
> the negation of this sensation that produces our liberation, and therefore
> it is at the option of every body, to do either this or that for his
> bondage or salvation.
>
> *sv.102 As long as thoughts of 'I' and 'mine' persist, sorrow does not
> cease. When such thoughts cease, sorrow ceases. Knowing this, do as you
> please.
>

> *x*

>
> अवेदनं विदुर्योगं चित्तक्षयमकृत्रिमम् । अत्यन्तं तन्मयो भूत्वा तथा तिष्ठ
> यथा_असि भो ॥६।१२६।१००॥
>
> अ-वेदनम् विदुर्_योगम् चित्त-क्षयम् अकृत्रिमम् ।
>
> a-vedanam vidu:_yogam citta-kSayam akRtrimam |
>
> अत्यन्तम् तन्-मयो_भूत्वा तथा तिष्ठ यथा_असि भो ॥६।१२६।१००॥
>
> atyantam tan-maya:_bhUtvA tathA tiSTha yathA_asi bho ||6|126|100||
>
> .
>

> *x*
>
> x0 x1 x2
>
>
>
>
>
>
>
> *o**ॐ**m*
>
>
>
>
>
>
>
> *Â**U*U*M**m*mmm....

>
>
>
>
>
> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>
> vicAra: paramam jJAnam zamo hi paramam sukham ||6|126|3|103|19||
>

> *Contentment is the highest gain, Good Company the highest course,*
>
> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>
>
>
> *+++*
>
> *++*
>
> *+*
>
>
>
> *Comments and suggestions*

>
> are welcome at
>
> das....@gmail.com
>
> Please begin the Subject line with the relevant_sarga/canto Number, e.g.

> "re*H_y*5084".
>
> *+*
>
> *The complete YVFiles*,

>
> including the Concordant Glossary, and every Sarga/Canto,
>
> in their most recent update,
>
> can be downloaded atH
>
> All YVFilesH
>
> httpsH//www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0

> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>
> Concordant Glossary (CGl1405)
>
> httpsH//www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
> <https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0>
>
>
>
>
>
> *o**ॐ**m*

>
>
>
> "Rare Ramana video", with a wise Cow, and a monkey Prince!
>
> httpH//www.youtube.com/watch?v=w814-Pj3bm8

> <http://www.youtube.com/watch?v=w814-Pj3bM8>

>
>
>
>
>
>
>
> DAILY READINGS sn 13 January, 2019
>
>
>
> fm4053 2.ja13-14 Packets of That .z50
>
>
> httpsH//www.dropbox.com/s/134z540jh9qm61e/fm4053%202.ja13-14%20Packets%20of%20That%20.z50.docx?dl=0

> <https://www.dropbox.com/s/134z540jh9qm61e/fm4053%202.ja13-14%20Packets%20of%20That%20.z50.docx?dl=0>

>
> fm6127 3.ja13-14 bharadvAja.Skylark's Questions .z65
>
>
> httpsH//www.dropbox.com/s/feo02yrp70qiw8l/fm6127%203.ja13-14%20bharadvAja.Skylark%27s%20Questions%20.z65.docx?dl=0

> <https://www.dropbox.com/s/feo02yrp70qiw8l/fm6127%203.ja13-14%20bharadvAja.Skylark%27s%20Questions%20.z65.docx?dl=0>

>
> fm1008 1.ja12-13 The rAjA's Reply .z38
>
>
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> चि*t* सं*vi*त्त्या.उच्य*te* जी*va:*
>
> cit saMvittyA _ucyate jIva:
>
> सं*ka*ल्पात्sa *ma*नो_ *bha*वे*t* ।
>
> saMkalpAt s*a:_m*an*a:_b*havet |
>
> बुद्धिH चि*tta*maहं*kA**ra:*
>
> buddhi: cittam ahaMkAra:
>
> *mA*या-इ*ti*.*A*दि.*a*भिध*m* *tata:*॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>
> *O**ॐ*m

> न*_*अहम् कर्ता न भोक्ता च न बाध्यो*_*न च बाधकः ॥६।१२६।२५॥

> <https://www.dropbox.com/s/feo02yrp70qiw8l/fm6127%203.ja13-14%20bharadvAja.Skylark%27s%20Questions%20.z65.docx?dl=0>
>
>
>
>
>
> +++
>
>
>
> *FM.6.126 **The Seven Levels of Wisdom*
>
> *rAma asked—*
>
> *sarga 6.126 *

>
> राम* उवाच ।
>
> rs01 vs02
>
> 3
>

> *"So what's this Nirwaana? the Samsaara is good.enuf for me!"*
>
> *H*
>
> *someone who takes this view is said to be an extrovert*

>
> .
>
> 04
>
> 05
>
> 06
>
> 07
>
> 08
>
> 09
>
> 10
>
> 11
>
> 12
>
> 13
>
> 14
>
> 15
>
> 16
>
> 17
>
> 18
>
> .
>
> 19
>

> *into*
>
> *what's otherwise.known.as <http://otherwise.known.as> non.attachment*
>
> *–the third yogic Level–*
>
> *this loveable fellow falls*
>
> :
>
> *a pure bed of flowers*
>
> *.*

> *Vasishtha said—*
>
> 45
>
> *as.for a fool who follows wickedness*
>
> *so.long.as <http://so.long.as> his Samsâra expands*
>
> *he comes.to.be <http://comes.to.be> in hundreds of births *
>
> *like the random Crow & Coconut*

> *Râma*, *the elephant is called Desire & she takes the form of
> "let.it.be.mine"*
>
> *.*

> 83|80|*36|53|*89|*65|*90|*32|*91|92 93|94|95|96|*03|30|*19|03|97|98 99|x0
> x1|x2|91|44|94|*28|*37|*87|*01|28|75|*76|83|45|20|20|*19|02|04|05|07|08
> 09 10 11|94|12|85|91|13|14|16|17|75|18|*42|78|*78|19|*21|73|*21|*18|*22
> 23|24|*06|86|*25|*88|78|*26|29|30|32|33|85|65|*15|*35|44|38
> 39|40|41|80|42|43|45|*84|80|*46|47 48|31|50|
>
> *27|34|*51|*53|03|*52 53|55|57 58 59 60|61|*31|68|86|*78|*37|90|*62|63|
> *36|*64|*06|*21|65|66|
>
> *52|*67|69|70|71|72|73|74|*73|*77|78|79|80|1|*54|31|*21|*36|56|*
> 84|85|86|87|31|*90|37|*89|*68|*65|92|*45|*93|95|*75|76|87|*
>
> 96|98|99|x0|x1|*49|*x2|01|02|03|05|06 07|*97|*08|09|*56|37|34|88|94|*
> 28|10|*27|25|03|*11|*85|*12|13|14|*76|*15|20|28|22|*25|97|45|*
> 23|75|24|26|78|*75|82|*27|*88|91|*
>
> 29|*04|*33|34|75|
>
> 35|38|39|40|41|43|*37|16|*44|*49|*45|*83|*46 47|48|17|
>
> 49|50|*88|*51|*69|32|*54|55|56|*30|*19|*31|*57|*18|76|*58|*04|*59|60|*54|*
> 61|*16|*17|62|3|*28|69|82|*37|*36|15|*28|64|*52|*66|*42|*67|*83|*
> 68|70|71|72|74|19|*84|17|*77|*44|*79|81|82|
>
>
>
>
>
>
>
> --
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Jiva Das

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Dec 25, 2021, 1:15:00 PM12/25/21

to yoga vasishtha

FM6126 THE SEVEN LEVELS OF WISDOM 3.JA10.12 .z102

https://www.dropbox.com/s/h9hiujiij6chtbg/fm6126%203.ja10

12%20The%20Seven%20Stages%20of%20Wisdom%20.z102.docx?dl=0
<https://www.dropbox.com/s/h9hiujiij6chtbg/fm6126%203.ja10..12%20The%20Seven%20Stages%20of%20Wisdom%20.z102.docx?dl=0>

FM.6.100.FM.6.128 end

https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100.fm.6.128%20end.docx?dl=0
<https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100-fm.6.128%20end.docx?dl=0>

6.nirvANa.1

https://www.dropbox.com/s/svh2rdd4sq7nk6j/6.nirvana.1.docx?dl=0

*o**ॐm*

FM.6.126

THE SEVEN LEVELS OF WISDOM

jd:

this important Canto, though very long, could very aptly be memorized by a
student of this Wisdom yoga. it is the YV equivalent of the Ashtângas (8
Limbs) of traditional yoga, and Buddhism, but deals with the level of
experience of the yogin more than the method of work.

*RAAMA asked**—*

सप्तानाम् योग.भूमीना max भ्यासः क्रियते कथम् ।

sapta.anAm yoga.bhUmi.inAm abhyAsa: kriyate katham |

कीदृशानि च चिह्नानि भूमिकाम् प्रति योगतः ॥६।१२६।१॥

kIdRza.ani ca cihna.ani bhUmika.am prati yogata: ||6|126|1||

.

*of *sapta.*seven*.anAm yoga.*Yoga/union* **bhUmi.*levels*.inAm **abhyAsa.
*practise*: **kriyate.*is.done* katham.*?how* | kIdRz.¿*what.kind/sort*.*a.ani
*ca.*and/too* cihna.*sign*.ani bhUmika.*level/stage*.am prati.
*concerning/about*yoga.*Yoga/union*.tas.*from/thru*

.

sapta.anAm yoga.bhUmi.inAm

*of the Seven yoga.Levels *abhyAsa: kriyate katham *how is the practice

done? what is the prescribed routine? *kIdRza.ani ca cihna.ani *and what
sort of signs/characteristics *bhUmika.am prati yogata: *are connected with

a Level? *

*. *

*sv.1 RAMA asked: How does one tread the seven states of yoga and what are
the characteristics of these seven states?

*vlm.1 RAMA said:.Tell me sir, the practices of the seven stages of yoga;
and the characteristics of yogis in every stage.

*?. How do you practice these seven #bhUmikA Levels, and what are the Signs
of the different Levels?

* sapta.anAm yoga.bhUmi.inAm *of the Seven yoga.Levels *abhyAsa: kriyate
katham *how is the practice done? what is the prescribed routine? *kIdRza.ani
ca cihna.ani *and what sort of signs/characteristics *bhUmika.am prati

yogata: *are connected with a Level? *

*VASISHTHA said—*

प्रवृत्तश्च निवृत्तश्च भवति द्विविधः पुमान् ।

pravRtta: ca nivRtta: ca bhavati dvi.vidha: pumAn |

स्वर्गापवर्गोन्मुखयोः शृणु लक्षणमेतयोः ॥६।१२६।२॥

svarga.apavarga.unmukhayo: zRNu lakSa*Na.m *etayo: ||6|126|2||

.

pravRtta: ca nivRtta: ca /

bhavati dvi.vidha: pumAn |

svarga.apavarga.unmukhayo: \

zRNu lakSa*Na.m *etayo:

.

*engaged / disengaged*

*=*

*a Human is twofold, looking.for*

*svarga / apavarga*

*Heaven / Fulfilment*

*:*

*here's a description of these two*

.

*vlm. the zealous and resigned (i. e. the active and the inactive) .

*sv. world.accepting (pravrtta) or world.negating (nivrtta).

#vRt #pravRt #pravRtta .adj driven up (as a carriage); circulated (as a
book); set out from, come forth #yathA uSasi as at dawn or dusk

pravRttAyam. y2018.005, resulted, arisen, brought.about, happened • come

back, returned mbh; commenced, begun (also #p.vat. adj); intending, bent

upon (tasmai, tasmin, or comp); engaged in, occupied with; (with karman n.

action) causing a continuation of mundane existence mn.12.88 (opp. to
#pravRtta).

#vRt #nivRt #nivRtta ni.vRtta .adj (often w for nir.vRtta, vi.vRtta,

ni.vRta) turned back, returned to (acc) • rebounded from (ab) • retreated,
fled (in battle) • set (as the sun) • averted from, having renounced or
forsaken (ab or comp) • abstracted from this world, quiet • rid or deprived
of (ab) • passed away, ceased, disappeared • (with karman n. an action)
causing a cessation (of mundane existence) mn I, 88 (opp. to #pravRtta) •
ceased to be valid or binding (as a rule) • omitted, left out • finished,
completed.

#apavarga: —¶mw [Apavarga Fulfilment], completion, end (e.g. paJcApavarga,
coming to an end in five days); the emancipation of the soul from bodily
existence NS1.1.2, exemption from further transmigration; final beatitude;
restriction (of a rule)

कियत् तन्.नाम निर्वाणम् वरम् संसृतिर् एव मे ।

kiyat tat.nAma nirvA*Na.m *v*ara.m *saMsRti: eva me |

इति.कर्तव्य.कर्ता यः स "प्रवृत्त" इति स्मृतः ॥६।१२६।३॥

iti.kartavya.kartA ya: sa* pravRtta* iti smRta: ||6|126|3||

.

kiyat tat.nAma nirvA*Na.m */

v*ara.m *saMsRti: eva me |

iti.kartavya.kartA ya: \

sa* pravRtta* iti smRta:

.

*"So what's this Nirvâna? the Samsâra is good.enuf for me!"*

*:*

*someone who takes this view is said to be an extrovert*

.

kiyat tat.nAma nirvA*Na.m "What use is this that they call "Nirvâna"? *

v*ara.m *saMsRti: eva me *better's the course of Samsâra for me" *

iti.kartavya.kartA ya: *the so.to.be.done who *

sa* pravRtta* iti smRta:* he *

*. *

*vlm.p.3 Those who are addicted to enjoyments think the quietude of nirvANa
as nothing to their purpose. They prefer worldliness above final bliss. He
who acts his part in this sense is called an active and energetic man.

*sv. "What is all this liberation? For me this samsara and life in it are
better"

and engages himself in the performance of his worldly duties.

चल.अर्णव.युग.छिद्र.कूर्म.ग्रीव.आप्त.वेशवत् ।

cala.arNava.yuga.chidra.kUrma.grIva.Apta.vezavat |

अनेक.जन्मना max न्ते विवेकी जायते पुमान् ॥६।१२६।४॥

aneka.janmanAm ante vivekI jAyate pumAn ||6|126|4||

.

cala.arNava.yuga.chidra./kUrma.grIva.Apta.vezavat |

aneka.janmanAm ante \

vivekI jAyate pumAn

.

*like a stirring ocean.turtle's neck emerging from its shell*

*in an age.old sea*

*after not a few births*

*there's*

*a discerning knowing Human*

*.*

*vlm.4. Such a man of the world bears his resemblance to a tortoise, which
though it has its neck well hid in its shell, still stretches it out to
drink the salt water of the sea it inhabits {*jd. tortoises are
landlubbers! turtles live in water}; until after many births, he gets a
better life for his salvation, (as when the tortoise is removed to a lake
of fresh water).

*vwv.2121/4.5. At the end of many births, a man becomes discriminating. (He
relects thus): "The state of worldly life is worthless. Enough of this for
me!

असारा बत संसार.व्यवस्था अलम् मम एतया ।

asArA bata saMsAra.vyavasthA alam mama etayA |

किम् कर्मभिः पर्युषितैर् दिनम् तैर् एव नीयते ॥६।१२६। ५॥

kim karmabhi: paryuSitai: dinam tai: eva nIyate ||6|126|5||

.

asArA bata saMsAra./vyavasthA alam mama etayA |

kim karmabhi: paryuSitai: \

dinam tai: eva nIyate

.

a.sArA bata "*but O it **.f **is **useless *

saMsAra.vyavasth*A a*lam mama etayA *set in saMsAric.Convolution I've had

enuf of it!" *

kim karmabhi: paryuSitai:*– *

*with morning.tongued karmas *

dinam tai: eva nIyate

*daily by them anyone is led by *

*vlm.5. But he who reflects on the nothingness of the world, and the
uselessness of his situation in it; such a man does not allow himself to be
carried on, by the current of his old and rotatory course of duties here in
day after day.

*vwv.2121/4.5. At the end of many births, a man becomes discriminating. (He
relects thus): "The state of worldly life is worthless. Enough of this for
me!

*sv.4.6 After very many births he gains wisdom. He realises that the
activities of the world are a meaningless repetition and does not wish to

waste his life in them. He thinks, "What is the meaning of all this? Let me

retire from them. " He is considered nivrtta. "How shall I cultivate
dispassion and thus cross this ocean of samsara?" thus he enquires
constantly.

*Ott. #interj. #*bata*, #vata *ind. interj.* an interjection expressing
astonishment or regret, generally ah! oh! alas! (originally placed

immediately after the leading word at the beginning of a sentence, or only
separated from it by #iva • rarely itself in the first place e.g.
mAlav.3.21/22 • in later language often in the middle of a sentence) •• #

*bata* *–m *a weakllng.

वस् #vas #parivas #*paryuSita.* having passed.thru a night, stale, used.up
• night.flat, insipid (morning tongue).

क्रिया अतिशय.निर्मुक्तम् किम् स्याद् विश्रमणम् परम् ।

kriyA atizaya.nirmuktam kim syAt vizrama*Na.m *p*ara.m *|

इति निश्चयवान् यो ऽन्तः स "निवृत्त" इति स्मृतः ॥६।१२६। ६॥

iti nizcayavAn ya: anta: sa* nivRtta* iti smRta: ||6|126|6||

.

kriyA atizaya.nirmuktam /

kim syAt vizrama*Na.m *p*ara.m *|

iti nizcayavAn ya: anta: /

sa* nivRtta* iti smRta:

.

"kriyA *his Work *

atizaya.nirmuktam *exceeding unFree *

kim syAd* ¿x? would be *

vizrama*Na.m *param."

iti nizcayavAn ya: anta: *whoever has this inner conviction *

sa nivRtta : iti smRta: *he is regarded as nivRtta.InTurned. *

.

*vlm.6. And he who reflects in himself, after being released from the
burden of his business, on the delight of his rest after labour, he is the
man who is said to repose in his quiescence.

*sv.4.6 After very many births he gains wisdom. He realises that the
activities of the world are a meaningless repetition and does not wish to

waste his life in them. He thinks, "What is the meaning of all this? Let me

retire from them. " He is considered nivrtta. "How shall I cultivate
dispassion and thus cross this ocean of samsara?" thus he enquires
constantly.

##muc #mukta #*nirmukta *nir.mukta loosed, separated, escaped from or free

from, deprived of (tena, tasmAt, or comp) • abandoned • disappeared,

vanished (esp. .end.comp ) • flung, hurled, thrown • (a snake's) *cast.off*

skin • free from every attachment (= #ni:saGga) • deprived of all,

possessing nothing (= #niS.parigraha) •.• *nirmukta.*kalmaSa* adj. freed

from sin • *nirmukta.*deha* adj. one who is freed from his body (or bodily
desires) • *nirmukta.*saGga* adj. one who has given up all (worldly)

attachments. y2007

कथम् विरागवन् भूत्वा संसार.अब्धिम् तराम्य् अहम् ।

katham virAgavan bhUtvA saMsAra.abdhim tarAmi aham |

एवम् विचारण.परो यदा भवति सन्मतिः ॥६।१२६। ७॥

evam vicAraNa.para: yadA bhavati sanmati: ||6|126|7||

.

katham.*?how* virAga.*dispassionate*.vAn.*like\.ous* bhUtvA.*having.become*
/

*Samsaara.Convolution*.abdhi.*ocean*.m tarAmi.*I.cross* aham.*I* |

evam.*so* vicaraNa.*wandering\investigation/exploration*.para.*higher/next*:
\

yadA.*when/where* bhavat.*becoming*.i sanmati:

.

**sanmati.*noble**.minded*

*sv.7.8 Day by day this thought itself generates dispassion in him and
there arise peace and joy in his heart.

*vlm.7. When a man comes to reconnoitre in himself, how he shall become
dispassionate, and get over the boisterous ocean of the world; such a man
is said to have come to his good and right sense, and to stand on the way
to his tolerance.

*vwv. 2122.23/7.8. "How do I cross the ocean of worldly existence becoming
one possessed of freedom from passion?" When a person with a virtuous mind
becomes intent on reflection in this manner, he attains to indifference
towards worldly pleasures in his inner thoughts day after day. He
undertakes and rejoices in activities of a llofty nature every day.

विरागमुपयात्यन्तर्भावनास्वनुवासरम् ।

virA*ga.m *upayAti antar bhAvanAsu anuvAs*ara.m *|

क्रियासूदाररूपासु क्रमते मोदते ऽन्वहम् ॥६।१२६। ८॥

kriyAsu udAra.rUpAsu kramate modate anvaham ||6|126|8||

.

virAga.*dispassionate*.m **upayAti.*comes.to <http://comes.to>* antar.*inward
whin * bhAvanA.*imagining/feelings*.su **anuvAsara*.m | **kriyA.
*Action\Ritual*.su udAra*.rUpa.*form*.asu kramat*.e **modat.*rejoicing*.e
**anvaham.*day.by.day*

.

**anuvAsara*.m

**anvaham.*day.by.day*

**kriyA.*Action\Ritual*.su

**modat.*rejoicing*.e

**upayAti.*comes.to <http://comes.to>*

kramat*.e

udAra*

.

virA*ga.m *upayAti antar

*coming to dispassion within *

bhAvanAsu anuvAs*ara.m **his feelings daily *

kriyAsu udAra.rUpAsu *in his Works of noble form *

kramate *approaching *

modate *rejoicing *

anvaham *day.by.day*

*. *

*vlm.8. He who was an unfeelingness in his heart, of the very many thoughts
that daily rise in his mind; and managed his gravest and greatest concerns,
without being much concerned about them in his mind; such a man is said to
taste the delight of his stayedness day by day.

*sv.7.8 Day by day this thought itself generates dispassion in him and
there arise peace and joy in his heart.

*vwv. 2122.23/7.8. "How do I cross the ocean of worldly existence becoming
one possessed of freedom from passion?" When a person with a virtuous mind
becomes intent on reflection in this manner, he attains to indifference
towards worldly pleasures in his inner thoughts day after day. He
undertakes and rejoices in activities of a llofty nature every day.

ग्राम्यासु जडचेष्टासु सततम् विचिकित्सति ।

grAmyAsu jaDa.ceSTAsu satatam vi.cikitsati |

नोदाहरति मर्माणि पुण्यकर्माणि सेवते ॥६।१२६। ९॥

na udAharati marm*a.aNi *puNya.karm*a.aNi *sevate ||6|126|9||

.

grAmyAsu jaDa.ceSTAsu /

satatam vi.cikitsati |

na udAharati marm*a.aNi *\

puNya.karm*a.aNi *sevate

.

grAmyAsu jaDa.ceSTAsu *in the foolish works of villagers *

satatam

puNya.karm*a.aNi *sevate *he pursues virtuous Works. *

.

*vlm.9. He who condemns the rustic amusements and mean employments of men;
and instead of taking up the faults and failings of others for his merry
talk, employs himself to meritorious acts.

*sv.9 He is disinterested in the activities of the marketplace but engages
himself in meritorious activities.

*vwv.2124/9. He always hesitates in (doing) vulgar and stupid actions. He
does not speak of the defects (of others). He pursues virtuous deeds.

.

#*vicit* observe, discern conceive, know (also C.); M. be perceptible,

appear. D. wish to discern, deliberate, doubt, hesitate + #*vicitta*

(vedic) perceived, observed, perceivable, manifest • (classical)
unconscious, helpless + #*vicikitsati* (desid.)

मनो ऽनुद्वेग.कारीणि मृदुकर्माणि सेवते ।

mana: an.udvega.kArINi mRdu.karm*a.aNi *sevate |

पापाद्बिभेति सततम् न च भोगमपेक्षते ॥६।१२६।१०॥

pApAt bibheti satatam na ca bho*ga.m *apekSate ||6|126|10||

.

manas.*Mind* an.*non*.udvega.*trouble*.**kAri.*making/doing*.Ni

*Mind is untroubled in its doing *

mRdu.*soft/gentle*.*Karma*.Ni **sevat.*serve/engage.in <http://engage.in>*.e

*pursuing pleasant Works *

*from/thru *pApa.*fault/sin*.at* ***bibheti.*fearing *satatam

*ever fearful of wickedness *

na.*not* ca.*and/too* bhoga.m **apekSat.*disdain/aversion.*e

*and yet no pleasure chasing*

*. *

*vlm.10. Whose mind, is engaged in agreeable tasks and unpainsome acts; who
is afraid of sin, and disdains all pleasures and bodily enjoyments,

*sv.10 He is afraid to sin.

*vwv.2125/10. He devotes himself to gentle deeds not causing agitation of
the mind. He is constantly afraid of sin. He does not hope for enjoyment.

स्नेहप्रणयगर्भाणि पेशलान्युचितानि च ।

sneha.praNaya.garbh*a.aNi *pezal*a.ani *ucita.ani ca |

देशकालोपपन्नानि वचनान्यभिभाषते ॥६।१२६।११॥

deza.kAla.upapanna.ani vacan*a.ani *abhi.bhASate ||6|126|11||

.

**sneha.*love\oil*.praNaya**.garbha.aNi \

pezala***.ani *ucita*.ani ca.*and/too* |

deza.*place/country*.kAla.*time*.upapanna*.ani /

vacan*a.ani *abhibhAS*.ate

.

**sneha.*love\oil*

*abhibhAS*.ate

*pezala*

*praNaya*

***ucita*

*upapanna*

*vacan*a.ani *

.

*the words he speaks, that overflow with loving friendship, gentle words,*

*are fitting for their place and time*

*.*

*vlm.p.11 whose conversation is full of love and tenderness, appropriate
without any harshness, and whose speeches are suitable to the time and
place in which they are delivered,

तदसौ प्रथमामेकाम् प्राप्तो भवति भूमिकाम् ।

tat asau prathamAm ekAm prApta: bhavati bhUmika.am |

मनसा कर्मणा वाचा सज्जनानुपसेवते ॥६।१२६।१२॥

manasA karmaNA vAcA sat.janAn upasevate ||6|126|12||

.

*That becomes got, *

asau prathamAm ekAm bhUmika.am

*this very first Level *

manasA karmaNA vAcA

*with Mind and works and voice *

sajjanAn upasevate

*one serves the community *the "good people" (jana), the people dwelling in
this apparent universe (sat)

tat *That *

asau prathamAm ekAm prApta: *this first one attained *

bhavati bhUmika.am *being the Level *

manasA karmaNA vAcA *with manas.Mind, with action, with speech *<kAya.vAG.mana:
prApyate phalam> up.sAra.

saj.janAn upasevate *one serves the community *the "good people" (jana),

the people dwelling in this apparent universe (sat).

*vwv.2127/12b.13a. He honours (or serves) virtuous people by thought, word
and deed. He looks into scriptures of spiritual knowledge, fetching them
from somewhere or anyone.

*vlm.12. Such a man is said to stand on the first step of yoga, when he
makes it his duty to attend the society of the good and great, whom he
learns to imitate in his thoughts, words, and actions.

*sv.12 He has set his foot on the first yoga.bhumika (state of yoga). He is
devoted to the service of holy ones.

यतः कुतश्चिदानिय ज्ञातशास्त्रान्यवेक्षते ।

yata: kuta:cit Aniya jJAta.zAstra.aNi avekSate |

एवंविचारवान्यः स्यात्संसारोत्तारणम् प्रति ॥६।१२६।१३॥

evaM.vicAravAn ya: syAt saMsAra.uttAra*Na.m *prati ||6|126|13||

.

yata:.*whence* kutazcit.*whyever* Aniya* jJAta.*having.been.known*.
*Shaastras*.aNi avekS*.ate | evam.*so*.vicAra*.Enquiry*.vAn.*like\.ous* yas.
*who/which* syAt.*should.be* *Samsaara.Convolution*.uttAra*Na.m *prati.
*concerning/about*

.

Aniya*

avekS*.ate

.

*vwv.2127/12b.13a. He honours (or serves) virtuous people by thought, word
and deed. He looks into scriptures of spiritual knowledge, fetching them
from somewhere or anyone.

*vlm.13. He collects also the work on divine learning from every where, and
reads with attenion and diligence; he then considers their contexts, and
lays hold on the tenets, which serve to save him from this sinful world.

*sv.13 He gathers scriptures whenever and wherever he finds them and
studies them. His constant quest is the crossing of the ocean of samsara.

स भूमिकावानित्युक्तः शेषः स्वार्थ इति स्मृतः ।

sa* bhUmikAvAn iti ukta: zeSa: svArtha* iti smRta: |

विचारनाम्नीमितरामागतो योगभूमिकाम् ॥६।१२६।१४॥

vicAra.nAmnIm itara.am Agata: yoga.bhUmika.am ||6|126|14||

.

sas.*he/it* bhUmikA.*level/stage*.vAn.*like\.ous* iti.*so* ukta.*said*:
zeSa.*remainder*: svArtha.*self.interest* iti smRta.*remembered/said.**to.be
<http://to.be>*: |

vicAra*.Enquiry.*nAmnI.*named/called*.m itara.*other/different\usual\common*
.am Agata.*gone.toward/come.to <http://come.to>*: yoga.*Yoga/union*.bhUmika.
*earth/ground/level/stage*.am

.

*vlm.14. Such a man is said to have come upon the (first) stage of yoga, or
else he is a hypocrite who assumes the guise of a yogi for his own interest
only. The yogi then comes to the next step of yoga, which is styled the
stage of investigation Vichára.

*sv.14 He alone is a seeker. Others are selfish. He then enters the second
state of yoga known as vicara, enquiry.

श्रुति.स्मृति.सदाचार.धारणा.ध्यान.कर्मणाम् ।

zruti.smRti.sadAcAra.dhAraNA.dhyAna.karmaNAm |

मुख्यया व्याख्यया ख्याताञ् श्रयते श्रेष्ठ.पण्डिताम् ॥६।१२६।१५॥

mukhyayA vyAkhyayA khyAtAn zrayate zreSTha.paNDitAm ||6|126|15||

.

*of/for the ***zruti.*scripture*.**smRti.*tradition*.sadAcAra*.**dhAraNA.
*Introspection*.dhyAna.*Meditation/Thot*.*Karmas*.NAm |

mukhya*.yA vyAkhya*.yA khyAta.*told/famed*.an zrayat*.e **zreSTha.*best*
.*paNDit.*scholar/pundit.*Am

.

*vwv.2128/15. He resorts to pre.eminent scholars, well.known by their
foremost exposition of the Veda.s, texts of ethical and religious codes,
virtuous conduct, concentration, meditation and rituals.

*vlm.15. He then hears from the mouths of the best pandits, the
explanations of the srutis and smritis, the rules of good conduct, and the
manner of meditation and conduct of yoga practice.

*sv.15 He eagerly resorts to the company of holy ones who are well versed
in the scriptures and in spiritual practices.

पदार्थ.प्रविभाग.ज्ञH कार्य.अकार्य.विनिर्णयम् ।

padArtha.pravibhAga.jJa: kArya.akArya.vinirNayam |

जाना* tyax *धिगत.श्रव्यो गृहम् गृह.पतिर् यथा ॥६।१२६।१६॥

jAnAti adhigata.zravya: gRham gRha.pati: yathA ||6|126|16||

.

padArtha.pravibhAga.jJa:

kArya.akArya.vinirNaya*.certainty/rule**.*m* rule of duty/nonduty //
effect/noneffect *

jAnAti *knowing *

adhigata*.xx *zravya*.xx.*H

gRham gRha.pati: yathA* as the householder does his house*

#i #nI (ni>i) #naya #nirnaya #*vinirNaya* m. complete settlement or

decision, certainty, a settled rule +

मदाभिमान* maax *त्म.आर्य.मोह.लोभ.अतिशायिताम् ।

mada.abhimAnam Atma.Arya.moha.lobha.atizAyitAm |

बहिर् अप्य् आश्रिताम् ईषत् त्यज* tyax *हिर् इव त्वचम् ॥६।१२६।१७॥

bahi: api AzritAm ISat tyajati ahi: iva tvacam ||6|126|17||

.

mada.abhimAnam Atma.Arya.moha.lobha.atizAyitAm bahir apy AzritAm ISat
tyajaty ahir iva tvacam

*vlm.17. He wears off his outer habit of pride and vanity, his jealousy and
avarice, and the other passions which formed as it were an outer garment of
his person, as a snake casts off his slough from him.

*sv.17 He abandons evils like vanity, jealousy, delusion and greed.

*vwv.2130/17. He gets rid of the excess of pride, self.conceit, jealousy,
delusion and greed, even (when these defects are) dwelling outwardly a
little (in his worldly life, necessitated by circumstances), as a snake
(gets rid of) its skin.

इत्थम् भूत.मतिः शास्त्र.गुरु.सज्जन.सेवनात् ।

ittham bhUta.mati: zAstra.guru.sat.jana.sevanAt |

स.रहस्य max शेषेन यथाव* dax *धिगच्छति ॥६।१२६।१८॥

sa.rahasyam azeSena yathAvat adhigacchati ||6|126|18||

.

ittham bhUta.mati: *his thought having become thus*

zAstra.guru.sat.jana.sevanAt *after devotion to shAstras, guru, and good
company* sa.rahasyam azeSena yathAvad adhigacchati

*. *

*vwv.2131/18. One whose intellect is in this state, duly learns completely,
along with the esoteric teachings, from following (or devotion to) the
scriptures, the spiritual preceptor and wise (or virtuous) persons.

*vlm.18. Having thus purified his mind (from the vile passions), he attends
to the service of his spiritual preceptors and holy persons, and makes
himself acquainted with the mysteries of religion. (This is the second
stage of yoga, which is one of moral discipline and search after truth).

*sv.18 From the preceptors he learns all the secrets of yoga. NOTEH Of
course, vicara means 'direct observation or looking into.

अ.संसङ्ग.अभिधा max न्याम् तृतीयाम् योग.भूमिकाम् ।

a.saMsaGga.abhidhAm anyAm tRtIyAm yoga.bhUmika.am |

tततः पत* tyax *सौ कान्तः पुष्प.शय्या* mix *व अमलाम् ॥६।१२६।१९॥

ata: patati asau kAnta: puSpa.zayyAm iva amalAm ||6|126|19||

.

*into*

*what's otherwise.known.as <http://otherwise.known.as> non.attachment*

*–the third yogic Level–*

*this loveable fellow falls*

H

*a pure bed of flowers*

*.*

*vlm.19. He then enters into the third stage of unsociality or avoidance of
all company, which he finds to be as agreeable to him as a bed of flowers.
(Lit; a bedstead be strewn with flowers).

*sv.19 Easily thereafter he graduates to the third state of yoga known as
asamsanga, non.attachment or freedom.

*a.saMsaGga.abhidhAm anyAm *called non.attachment otherwise *tRtIyAm
yoga.bhUmika.am *at the third yogic Level *tata: patati asau kAnta: *thus
falls this loveable fellow *puSpa.zayyAm iva amalAm *into a pure bed of
flowers. *

यथावच्छास्त्र.वाक्य.अर्थम् मति* maax *धाय निश्चलम् ।

yathAvat*zAstra.vAkya.artham matim AdhAya nizcalam |

तापसा आश्रम.विश्रामैर् अध्यात्म.कथन.क्रमैः ॥६।१२६।२०॥

tApasA Azrama.vizrAmai: adhyAtma.kathana.kramai: ||6|126|20||

.

yathAva*t*z*Astra.vAkya*.arth*am *according.with the meaningful words of
shAstra *

matim AdhAya nizcalam *hvg given his thot constantly *

tApasA Azrama.vizrAmai: adhyAtma.kathana.kramai:

*. *

*vwv.2132.33/20.21. Having applied his mind steadily to the meaning of the
words of the scriptures properly, he wears out his extended life seated on
a couch of stone, with his rests in the hermitages of ascetics and with
(his participation in) courses of narration concerning the Supeme Spirit,
which blame worldly life and which are equally the steps in producing
indifference to the world.

*vlm.20. Here he learns to fix his mind to its steadiness, according to the
dictates of the sástras; and passes his time in talking on spiritual
subjects, in society of hermits and devotees.

संसार.निन्दकैस् तद्.वत् वैराग्य.करण.क्रमैः ।

saMsAra.nindakai: tat.vat vairAgya.karaNa.kramai: |

शिला.शय्या.समासीनो जरयत्य् आयुर् आततम् ॥६।१२६।२१॥

zilA.zayyA.samAsIno jarayati Ayu: Atatam ||6|126|21||

.

saMsAra*.Samsâra.convolution*.nindaka.i: tadvat.*like.that/**thatwise*
vairAgya*.dispassion*.karaNa.krama.i: zilaa.zayyaa.samaasi.ina: {jaray
*.awakens/mobilizes*.ati // *wears.out} *Ayus
*.life/vitality\living.creatures* Atata*.outspread/extended*.m

.

nindaka

karaNa

krama

zilA

zayyA

samAsi

.

*vwv.2132.33/20.21. Having applied his mind steadily to the meaning of the
words of the scriptures properly, he wears out his extended life seated on
a couch of stone, with his rests in the hermitages of ascetics and with
(his participation in) courses of narration concerning the Supeme Spirit,
which blame worldly life and which are equally the steps in producing
indifference to the world.

*vlm.21. He sits also with the dispassionate Vairagis, and religious
recluses sannyasis who are disgusted with the world; and relying on the
firm rock of his faith, he wears out his long life with ease.

.

*jarayati only Capeller lists the special sense of motivation.

##jar < #jar < jarate v (compare. car) awake, stir, move, approach (tam).
C. **jaray*.awaken/mobilize + *

vana.vAsa.vihAreNa *w a comfortable cabin in the woods *

citta.upazama.zobhinA *Affective mind in peaceful splendor *

asaGga.sukha.saumyena *unattached.pleasant coolth *

kAlam nayati nItimAn *in time, one who is prudent is led *

*vwv.2134. The righteous one spends his time by roaming in forest sites,
placid with the joy of on.attachment and lovely with the calmness of mind.

*vlm.22. He passes his moral life with cheerful delight of his loneliness,
and pleasing tranquility of his mind in his woodland retreat and wanderings.

*sv.22 He roams the forests in seclusion and strives to quieten the mind.

अभ्यासात् साधु.शास्त्राणाम् करणात् पुण्य.कर्मणाम् ।

abhyAsAt sAdhu.zAstrANAm karaNAt puNya.karmaNAm |

जन्तोर् यथावद् एव इयम् वस्तु.दृष्टिः प्रसीदति ॥६।१२६।२३॥

janto: yathAvat eva iyam vastu.dRSTi: prasIdati ||6|126|23||

.

.

abhyAsAt

*after abhyAsa.Practice *

sAdhu.zAstrANAm karaNAt

puNya.karmaNAm *of good karmas *

jantoH yathAvad eva

iyam vastu.dRSTi: prasIdati *this view of the substantial *

*vlm.23. By study of holy books and performance of religious acts, he gets
a clear view of things, as it generally attends upon the virtuous lives of
men.

*sv.23 Adherence to the scriptures and to virtuous conduct bestows upon him
the faculty of seeing the truth.

तृतीयम् भूमिकाम् प्राप्य बुधो ऽनुभवति स्वयम् ।

.

*having **reached the Third Level*

*a realized person experiences hirself as unattached in two waysH*

*of that listen to this difference*

*.*

tRtIyam bhUmika.am prApya budha: anubhavati svayam | dvi:prakAram a.saMsaG*ga.m
*

tasya bhedam imam zRNu

*. *

*vlm.p.24 The conscious man who has arrived at the third stage of yoga
practice perceives in himself two kinds of disconnection with the world, as
you will now hear from me.

द्वि.विधो ऽय* max *.संसङ्गः सामान्यः श्रेष्ठ एव च ।

dvi.vidha: ayam a.saMsaGga: sAmAnya: zreSTha* eva ca |

न अहम् कर्ता न भोक्ता च न बाध्यो न च बाधकः ॥६।१२६।२५॥

na aham kartA na bhoktA ca na bAdhya: na ca bAdhaka: ||6|126|25||

.

dvi.vidha: ayam a.saMsaGga *twofold is this detachment*

sAmAnya: zreSTha eva ca *the ordinary & the bestH *

na aham kartA *I am not the Doer*

na bhoktA ca *nor the Enjoyer*

na bAdhya: na ca bAdhaka:

*vwv.2135.36.37.38. This non.attachment is of two kinds—the ordinary and
the best. "Everything brought into existence by previous actions, whether
it is pleasure or pain, is only dependent on God. What is my doership in
this matter? The enjoyments of objects of pleasure are intense diseases.

Riches are great misfortunes. Associations are only for separation.

Anxieties are diseases of the mind. Time is engaged in swallowing up things
continuously." The annihilation of mental inclinations inwardly in the
above manner, due to the indifference of one with a mind fastened to the
meanings of the sentences (of scriptures), is that ordinary non.attachment.

*vlm.25. Now this disconnection of one with all others is of two sorts, one
of which is his ordinary disassociation with all persons and things, and
the other is his absolute unconnection with every thing including himself.
(i.e. One's entire irrelation with both the subjective and objective).

*sv.24.25 This non.attachment or freedom is of two types, the ordinary and
the superior.

Note the play of ca na.

इ* tyax *सञ्जन max र्थेषु सामान्य.असङ्ग.नामकम् ।

iti asaJjanam artheSu sAmAnya.asaGga.nAmakam |

प्राक्.कर्म.निर्मितम् सर्वम् ईश्वर.अधीर* mex *व च ॥६।१२६।२६॥

prAk.karma.nirmitam sarvam Izvara.adhIram eva ca ||6|126|26||

.

iti*."so"/thus* asaJjana.m artha*.meaning/purpose*.eSu
saamaanya.asaGga.naamaka.m prAkkarma.*prior.Karma*

.nirmita.m sarva*.all/every*.m

Izvara.*lord/Lord*

.adhIra*.unsteady\unwise*.m eva*.indeed/even/so* ca.*also/and*

*. *

saJjana

asaJjana

sAmAnya

saGga

asaGga

nAmaka

nirmita

*. *

*vwv.2135.36.37.38. This non.attachment is of two kinds—the ordinary and
the best. "Everything brought into existence by previous actions, whether
it is pleasure or pain, is only dependent on God. What is my doership in
this matter? The enjoyments of objects of pleasure are intense diseases.

Riches are great misfortunes. Associations are only for separation.

Anxieties are diseases of the mind. Time is engaged in swallowing up things
continuously." The annihilation of mental inclinations inwardly in the
above manner, due to the indifference of one with a mind fastened to the
meanings of the sentences (of scriptures), is that ordinary non.attachment.

*vlm.26. The ordinary unconnection is the sense of one's being neither the
subject or object of his action, nor of his being the the slayer of or
slain by any body; but that all accidents are incidental to his prior acts
(of past lives), and all dependant to the dispensations of Providence.

*sv.26.27 One who practises the first type of freedom feels, "I am neither
the doer, nor the enjoyer, neither do I afflict others nor am I afflicted
by others."

सुखम् वा यदि वा दुःखम् का एव अत्र मम कर्तृता ।

sukham vA yadi vA du:kham kA eva atra mama kartRtA |

भोगाभोगा महारोगाः सम्पदः परमापदः ॥६।१२६।२७॥

bhogAbhogA* mahArogA: sampada: paramApada: ||6|126|27||

.

sukham vA yadi vA du:kham *whether pleasure or sorrow *

kA eva atra mama kartRtA *just what here is my doership? *

bhoga.abhogA: mahArogA: sampada: paramApada:

*. *

*vwv.2135.36.37.38. whether it is pleasure or pain, is only dependent on

God. What is my doership in this matter? The enjoyments of objects of

pleasure are intense diseases. Riches are great misfortunes. Associations

are only for separation. Anxieties are diseases of the mind. Time is
engaged in swallowing up things continuously." The annihilation of mental
inclinations inwardly in the above manner, due to the indifference of one
with a mind fastened to the meanings of the sentences (of scriptures), is
that ordinary non.attachment.

*vlm.27. It is the conviction that, I have no control over my happiness or
misery or pain or pleasure; and that all prosperity and adversity,
employment and privation, and health and desease, ever betide me of their
own accord.

*sv.27.30 All this happens on account of past karma under the aegis of god.
I do nothing whether there is pain or pleasure, good fortune or calamity

वियोगाय एव संयोगा आधयो व्याधयो धियः ।

viyogAya eva saMyogA* Adhaya: vyAdhaya: dhiya: |

कालः कवलन.उद्युक्तः सर्व.भावान् अनारतम् ॥६।१२६।२८॥

kAla: kavalana.udyukta: sarva.bhAvAn anAratam ||6|126|28||

.

vi.yogAya eva sam.yogA: Adhaya: vyAdhaya: dhiya:

kAla: *Time*

kavalana.udyukta: *devouring.ready*

sarva.bhAvAn anAratam *for all being continually. *

.

*vlm.28. All union is for its disunion, and all gain is for its loss; o the
health and disease and pain and pleasure come by turns, and there is
nothing which is not succeeded by its reverse. Because time with its open
jaws, is ever ready to devour all things.

*sv.27.30 All this happens on account of past karma under the aegis of god.
I do nothing whether there is pain or pleasure, good fortune or calamity.
All these, as also meeting and parting, psychic distress and physical
illness, are brought about by time alone." Thus thinking, he investigates
the truth. He is practising ordinary non.attachment or freedom.

अन्.आस्थया इति भावनाम् य* dax *भावन* maax *न्तरम् ।

an.AsthayA iti bhAvanAm yat abhAvanam Ant*ara.m *|

वाक्यार्थ.लग्न max लसः सामान्यो ऽसाव् अ.संगमः ॥६।१२६।२९॥

vAkyArtha.lagnam alasa: sAmAnya: asau a.saMgama: ||6|126|29||

.

anAsthayA *by/with *

iti *so *

bhAvanAm

ya*t which is *abhAvanam Ant*ara.m within *

vAkyArtha.lagnam alasa: sAmAnya: asau asaMgama:

.

anAsthayA iti bhAvanAm by 'Indifference' the feeling / mental inclination

yad abhAvanam Ant*ara.m *which is interior nonFeeling vAkya*.arth*a.lagnam
alasa: word.meaning=clinging indolent sAmAnyo asau asaMgam*a: t*his is
common non.attachment

AB. iyam anAsthAApi zravaNAAdi.sAhAyyena
vAkyAArtha.jJAnAAsaktasyaîvAAsaMsaGga.sukhAya nAAnyasya ||6|126|

*vlm.29. The negative idea of inexistence, which is produced in the mind,
from our want of reliance in the reality of things; is the very sense which
is conveyed by the phrase of our ordinary unconnection with all things.

*vwv.2135.36.37.38. This non.attachment is of two kinds—the ordinary and
the best. "Everything brought into existence by previous actions, whether
it is pleasure or pain, is only dependent on God. What is my doership in
this matter? The enjoyments of objects of pleasure are intense diseases.

Riches are great misfortunes. Associations are only for separation.

Anxieties are diseases of the mind. Time is engaged in swallowing up things
continuously." The annihilation of mental inclinations inwardly in the
above manner, due to the indifference of one with a mind fastened to the
meanings of the sentences (of scriptures), is that ordinary non.attachment.

*sv.27.30 All this happens on account of past karma under the aegis of god.
I do nothing whether there is pain or pleasure, good fortune or calamity.
All these, as also meeting and parting, psychic distress and physical
illness, are brought about by time alone." Thus thinking, he investigates
the truth. He is practising ordinary non.attachment or freedom.

anAsthayeti bhAvAnAM yad.abhAvanam.Ant*ara.m *

अनास्थयेति भावानां यदभावनमान्तरम् । ००० ।। २९

VA this way, not holding to perceptions,

#AsthA f. consideration, regard, care, care for (with tasmin e.g. <mayy
AsthA>, care for me) … #anAsthA f. unfixedness, want of confidence;
disrespect; want of consideration; …; unconcern, indifference.

#bhAvana a.I causing to be, effecting, producing, … bhAvanA, bhAvanam f/n.
the act of producing or effecting forming in the mind, conception,
apprehension, imagination, supposition, fancy, thought, meditation
(bhAvanayA ind. in thought, in imagination .nAm >bandh, with tasmin, to
occupy one's imagination with, direct one's thoughts to) (in logic) that
cause of memory which arises from direct perception … — y1.026.022 abhAvana

<nahi ka:cit kRtair artho nAAkRtair apy abhAvanAt> y2.019.025

#lagna adj. clinging to, attached to, intent on, clasping, following
closely (with tasya or ifc.) (with pRSThe, pRSThatas; or pRSTha ibc.,
following on a person's heels; with mArge, sticking to i.e. following the
road; with hRdaye, one who has penetrated the heart); one who has begun to
(inf.); ….

#lasa adj. shining, playing, moving hither and thither … alasa adj. lazy,
indolent, dull, weary.

#saMgama, saGgama m. coming together, meeting (in a friendly or hostile
manner), union, intercourse or association with (tena with and without
<saha> tasya, or comp.); connection or contact with (tena or comp.; with
anarthena, "coming to harm", "injury"); sexual union; confluence (of two
rivers as of the Ganges and the jumnA, or of a river, at its mouth, with
the ocean; such confluences are always held sacred) … y1.029.022 #asaMgama

m. not associating with; (for <asaGga> m. q.v.) <vairagya>, no attachment
to (tasmin)

अनेक.क्रम.योगेन संयोगेन सह आत्मनाम् ।

aneka.krama.yogena saMyogena saha AtmanAm |

वियोगेन असता max न्तः प्रयोगेन आत्म.संविदाम् ॥६।१२६।३०॥

viyogena asatAm anta: prayogena Atma.saMvidAm ||6|126|30||

.

aneka.krama.yogena saMyoga.*conjunction/union*.ena saha AtmanAm viyogena
asatAm anta: prayogena Atma.saMvidAm

.

#yoga saMyoga viyoga prayoga

*vwv.2139.42/30.33. When the Reality, which is the further bank of the
ocean of worldly existence, the Essence and the Supreme Cause, has arrived
at a manifestation firmly, like a fruit placed on the hand, by this
application of method (viz., investigation), by association with noble
souls and separation from the wicked, by the use of one's own intellect
within, by manly effort and by the employment of constant practice, then,
abiding silently and calmly, having certainly cast far away the
contemplation of the meanings of words such as, "I am not the doer; od is
the doer or my action derived from prakRti (or Nature) (is the doer)," is

called the best non.attachment.

*vlm.30. With this sort of the disunion of every thing in the mind, and our
union with the society of high minded men; and disassociation with the vile
and unrighteous, and association with spiritual knowledgeH

*saMyuj

#*viyuj *

#*prayuj *

*sv.27.30 All this happens on account of past karma under the aegis of god.
I do nothing whether there is pain or pleasure, good fortune or calamity.
All these, as also meeting and parting, psychic distress and physical
illness, are brought about by time alone." Thus thinking, he investigates
the truth. He is practising ordinary non.attachment or freedom.

पौरुषेण प्रयत्नेन संतत.अभ्यास.योगतः ।

pauruSeNa prayatnena saMtata.abhyAsa.yogata: |

करामलक.वत् वस्तुनि आगते स्फुटताम् दृढम् ॥६।१२६।३१॥

karAmalaka.vat vastuni Agate sphuTatAm dRDham ||6|126|31||

.

when, by pauruSa Effort, through

constant abhyAsa yoga, clear

as a gooseberry in the hand,

the substantial realities

come.to their certain clarity pauruSeNa prayatnena

*by pauruSa Effort *

saMtata.abhyAsayoga.tas

*thru constant abhyAsa yoga *

kara.Amalaka.vad

*clear as a gooseberry in the hand *

vastuni

*the substantial realities *

Agate sphuTatAm dRDham

*when come.to <http://come.to> clarity certainly.*

*vwv.2139.42/30.33. When the Reality, which is the further bank of the
ocean of worldly existence, the Essence and the Supreme Cause, has arrived
at a manifestation firmly, like a fruit placed on the hand, by this
application of method (viz., investigation), by association with noble
souls and separation from the wicked, by the use of one's own intellect
within, by manly effort and by the employment of constant practice, then,
abiding silently and calmly,

न अहम् कर्ता.ईश्वरः कर्ता कर्म वा प्राकृतम् मम ॥६।१२६।३२॥

na aham kartA.Izvara: kartA karma vA prAkRtam mama ||6|126|32||

.

saMsAra.ambunidheH

*in saMsAra Ocean*

pAre sAre

*on the other shore of its sAra Essence*

parama.kAraNe

*in the ultimate cause *

na aham kartA.Izvara:

*I am not the Divine Doer*

kartA karma vA

*or any Doer, or the karma done *

prAkRtam mama

*or accrued by me. *

*vwv.2139.42/30.33. When the Reality, which is the further bank of the
ocean of worldly existence, the Essence and the Supreme Cause, has arrived
at a manifestation firmly, like a fruit placed on the hand, by this
application of method (viz., investigation), by association with noble
souls and separation from the wicked, by the use of one's own intellect
within, by manly effort and by the employment of constant practice, then,
abiding silently and calmly,

कृत्वा दूरतरे नून* mix *ति शब्दार्थ.भावनम् ।

kRtvA dUratare nUnam iti zabdArtha.bhAvanam |

यन् मौन* maax *सनम् शान्तम् तच् छ्रेष्ठ.अ.सङ्ग उच्यते ॥६।१२६।३३॥

yat maunam Asanam zAntam tat*zreSTha.a.saGga* ucyate ||6|126|33||

.

*he's put it all far.far.away, this sense of "Meaning", so that now*

*what is his silent seat in peace is known.as <http://known.as> Perfect

nonAttachment*

.

*vlm.p.33 Having left aside the thought of one’s agency on any act, whoever
sits quiet silent and tranquil in himself, such a one is said to be
absolutely unconnected with everything in the world.

यन् न अन्तर् न बहिर् न अधो न ऊर्ध्वम् न आशासु न अम्बरे ।

yat na antar na bahir na adha: na Urdhvam na AzAsu na ambare |

न पदार्थे न अपदार्थे च जडे न च चेतने ॥६।१२६।३४॥

na padArthe na apadArthe ca jaDe na ca cetane ||6|126|34||

.

*what is not inside nor outside*

*not below & not above*

*not in space nor in the sky*

*not in something nor in nothing*

*not in the inert nor sentient*

* .*

yat na antar na bahir na adha: na Urdhvam na AzAsu na ambare | na padArthe
na apadArthe ca jaDe na ca cetane

*. *

*vlm. not situated in the sky, or in any side or part of the all
surrounding air and space .

आसितम् भासनम् शान्त max भासम् नभसा समम् ।

Asitam bhAsanam zAntam abhAsam nabhasA samam |

अन्.आद्यन्त max जम् कान्तम् कच् छ्रेष्ठ.असङ्ग उच्यते ॥६।१२६।३५॥

an.Adyantam ajam kAntam kat*zreSTha.asaGga* ucyate ||6|126|35||

.

*resting in light*

*tho peacefully lightless*

*a likeness with the spacious sky*

*without beginning or end, unborn*

*H*

*this is called the beautiful best detachment.*

*. *

Asitam bhAsanam zAntam abhAsam nabhasA samam | an.Adyantam ajam kAntam

kat*zreSTha.asaGga* ucyate

.

*vlm.p.34 The Lord of all is he … *vlm.p.35 who is present and manifest in
everything without being expressed in any, who pervades all things like the
clear sky, and who is without beginning or end or birth or death. Whoever
seeks this Lord of all is said to be set in the best part of this third
stage of yoga.

संतोष.आमोद.मधुरः सत्कार्य.अमल.पल्लवः ।

saMtoSa.Amoda.madhura: satkArya.amala.pallava: |

चित्त.नालाग्र.संलीनो विघ्न.कण्टक.संकटः ॥६।१२६।३६॥

citta.nAlAgra.saMlIna: vighna.kaNTaka.saMkaTa: ||6|126|36||

.

saMtoSa.Amoda.madhura: *Contentment is a rich perfume*

satkArya.amala.pallava: *good Action the pure blossom *

citta.nAla.agra.saMlIna: *the Affection.sprout clinging *

vighna.kaNTaka.saMkaTa*.narrow/strait\thick\dense/difficult/
hard\strait\difficulty*:

*. *

vighna

kaNTaka

*. *

*vlm.36. Contentment is as sweet fragrance in the mind, and virtuous acts
are as handsome as the leaves of a flower; the heart string is as a stalk
beset by the thorns of cares and anxieties, and thralls with the gusts of
dangers and difficulties.

विवेक.पद्मो रूढो ऽन्तर्.विचार.अर्क.विलासितः ।

viveka.padma: rUDha: antar.vicAra.arka.vilAsita: |

फलम् फल* tyax *.संसङ्गा तृतियाम् भूमिका* mix *माम् ॥६।१२६।३७॥

phalam phalati a.saMsaGgA tRtiyAm bhUmika.am imAm ||6|126|37||

.

*the Lotus of Discernment springs within *

vicAra.arka.vilAsita: *splashed with light by the sun of Enquiry *

*the fruit is fruiting nonAttachment *

tRtiyAm bhUmika.am imAm *This is the Third Level. *

*vlm.37. The flower of inward discrimination, is expanded like the
lotus.bud, by the sun.beams of reason, and produces the fruit of
resignation in the garden of the third stage of yoga.practice.

*jd.37 viveka.padma: rUDha: antar *the Lotus of Discernment springs
within *vicAra.arka.vilAsita:
*splashed with light by the sun of Enquiry *phalam phalati asaMsaGgA *the
fruit brings.forth nonAttachment *tRtiyAm bhUmika.am imAm *This is the

Third Level. *

समवायाद् विशुद्धानाम् संचयात् पुण्य.कर्मणाम् ।

samavAyAt vizuddha.anAm saMcayAt puNya.karmaNAm |

काकतालीय.योगेन प्रथमा उदेति भूमिका ॥६।१२६।३८॥

kAkatAlIya.yogena prathamA udeti bhUmikA ||6|126|38||

.

samavAyAt vizuddha.anAm saMcayAt puNya.karmaNAm kAkatAlIya.yogena

prathamA udeti bhUmikA

*. *

*vlm.38. As it is by association with holy men, and by means of the
assemblage of virtuous acts, that one arrives on a sudden to the first
stage of yoga:.

*sv.38 The first stage of yoga presents itself to one by accidental
coincidence, as it were, after one has led a pure life full of virtuous
deeds.

भूमिः प्रोदित.मात्रा तैर् अमृत.अङ्करिका इव सा ।

bhUmi: prodita.mAtrA tai: amRta.aGkarikA iva sA |

विवेकेन अम्बु.सेकेन रक्ष्या पाल्या प्रयत्नतः ॥६।१२६।३९॥

vivekena ambu.sekena rakSyA pAlyA prayatnata: ||6|126|39||

.

bhUmi: prodita.mAtrA tai: amRta.aGkarikA iva sA vivekena.ambu.sekena rakSyA

pAlyA prayatnata:

*. *

*vlm.39. So is this first step to be preserved with care, and grown up like
a tender sprout, with the watering of reasoning at its root; (in order to
lead it to the succeeding steps or stages).

*sv.39 One who sets his foot on it should cherish it and protect it with
great*zeal, diligence and effort.

येन अंशेन उल्लसत्य् एषा विचारेण उदयम् नयेत् ।

yena aMzena ullasati eSA vicAreNa udayam nayet |

त* mex *व अनुदिनम् यत्नात् कृषीवल इव अङ्करम् ॥६।१२६।४०॥

tam eva anudinam yatnAt kRSIvala* iva aGk*ara.m *||6|126|40||

.

yena aMzena ullasati eSA vicAreNa udayam nayet tam eva anudinam yatnAt
kRSIvala:
iva aGkaram

*. *

#kRSIvala: farmer, cultivator, ploughman.

*vlm.40. The yoga practitioner like a good gardener, must foster the rising
plant of spiritual knowledge, by the daily application of reasoning to
every part of it. (The parts of the plant of spirituality, are its
dispassionateness, unworldliness and the like, which require to be reared
up by proper reasoning).

एषा हि परिमृष्ट.अन्तरन्यासाम् प्रसव.एकभूः ।

eSA hi parimRSTa.antaranyAsAm prasava.ekabhU: |

द्वितीयाम् भूमिकाम् यत्नात् तृतीयाम् प्राप्नुयात् तत: ॥६।१२६।४१॥

dvitIyAm bhUmika.am yatnAt tRtIyAm prApnuyAt tata: ||6|126|41||

.

eSA hi parimRSTa.antara?nyAsAm

parimRSTa.*interior*.nyAsA

prasava.ekabhU:

dvitIyAm bhUmika.am *the Second Level *

yatnAt tRtIyAm prApnuyAt tata:

*. *

*vlm.41. This stage being well managed, and all its parts being properly
performed, introduces the succeeding stages; (all which depend on the first
as their basis).

श्रेष्ठा संसङ्गता ह्य् एषा तृतिया भूमिका अत्र हि ।

zreSThA saMsaGgatA hi eSA tRtiyA bhUmikA atra hi |

भवति प्रोज्झित.अशेष.संकल्प.कलनः पुमान् ॥६।१२६।४२॥

bhavati projjhita.azeSa.saMkalpa.kalana: pumAn ||6|126|42||

.

zreSThA saMsaGgatA hy eSA

tRtiyA bhUmikA atra hi* for the third level here *

bhavati* becomes *

projjhita.azeSa.saMkalpa.kalana:

pumAn

*RAAMA said—*

मूढस्य असत्.कु* lox *त्थस्य प्रवृत्तस्य अधमस्य च ।

mUDhasya asat.kula.utthasya pravRttasya adhamasya ca |

अप्राप्त.योगि.सङ्गस्य कथ* mux *त्तरणम् भवेत् ॥६।१२६।४३॥

aprApta.yogi.saGgasya katham uttara*Na.m *bhavet ||6|126|43||

.

mUDhasya *of a fool *

asat.kula.utthasya

pravRttasya adhamasya ca *and produced in an inferior *

a.prApta.yogi.saGgasya *of one without the company of yogIs *

katham uttara*Na.m *bhavet *how does he cross saMsAra.Sea? *

*vlm.43. Ráma saidH.Now tell me sir, what is the way of the salvation of an

ignorant man, of one of a base birth, and addicted to baseness himself; who

has never associated with the yogis, nor received any spiritual instruction.

*sv.43 RAMA askedH How is it possible for an ignorant person born in a
wicked family and who does not enjoy the company of holy ones to cross this
ocean of samsara?

एका max थ द्वितीयाम् वा तृतीयाम् चेतरश् च वा ।

ekAm atha dvitIyAm vA tRtIyAm cetara: a vA |

आरूढस्य मृतस्य अथ कीदृशी भगवन् गतिः ॥६।१२६।४४॥

ArUDhasya mRtasya atha kIdRzI bhagavan gati: ||6|126|44||

.

ekAm atha *to the first then *

dvitIyAm vA *or the second *

tRtIyAm cetaro ca vA *or third or more *

ArUDhasya mRtasya atha *of one who has ascended and then died *

kIdRzI bhagavan gati: *what, Lord.bhagavan, is the path? *

मूढस्य आरूढ.दोषस्य तावत् संसृतिर् आतता ।

mUDhasya ArUDha.doSasya tAvat saMsRti: AtatA |

यावज् जन्म.अन्तर.शतैः काकतालीय.योगतः ॥६।१२६।४५॥

yAvat janma.antara.zatai: kAkatAlIya.yogata: ||6|126|45||

.

*as.for a fool who follows wickedness*

*so.long.as <http://so.long.as> his Samsâra expands*

*his hundreds of births come.to.be <http://come.to.be> *

*like the random Crow & Coconut*

*.*

*vlm. … carried by the current of his reincarnation *sv. by accidental
coincidence.

*jd.45 mUDhasya.ArUDha.doSasya मूढस्य आरूढ.दोषस्य *for the fool brought to
wickedness *tAvat saMsRti: AtatA तावत् संसृतिर् आतता *as.long.as
<http://as.long.as> the saMsAra expands *yAvaj janma.antara.zatai: यावत्
जन्म.अन्तर.शतैः *so much within hundreds of births *kAkatAlIya.yogata:

काकतालीय.योगतः *(it is) by chance, like the Coconut Crow. *

अथवा साधु.संगत्या वैराग्यम् न अभ्य्.उदेति हि ।

athavA sAdhu.saMgatyA vairAgyam na abhi.udeti hi |

वैराग्यो ऽभ्युदिते जन्तोर् अवश्यम् भूमिका उदयः ॥६।१२६।४६॥

vairAgya: abhyudite jantoH avazyam bhUmikA udaya: ||6|126|46||

.

athavA sAdhusaMgatyA

*but otherwise w/ good company *

vairAgyam na abhyudeti hi

*Dispassion does not rise at all *

vairAgya: abhyudite jantoH

*When Dispassion is arisen in a person *

avazyam bhUmikA.udaya:

*most certainly the arising level … *

*vlm.46. Or it may be that one happens to be dissatisfied with the world,

by his association with holy men; and the resignation which springs
thereby, becomes the ground of one of the stages of his yoga.

*sv.46.47 Till then he experiences this samsara. When dispassion arises in
his heart, then samsara recedes.

ततः नश्यति संसार इति शास्त्र.अर्थ.संग्रहः ।

tata: nazyati saMsAra* iti zAstra.artha.saMgraha: |

योग.भूमिकया उत्क्रान्त.जीवितस्य शरीरिणः ॥६।१२६।४७॥

yoga.bhUmikayA utkrAnta.jIvitasya zarIriNa: ||6|126|47||

.

tatas nazyati saMsAra:

*"thus saMsAra is destroyed" *

iti zAstrArtha.saMgraha:

*is the collective meaning of the shAstras. *

yoga.bhUmikayA

utkrAnta.jIvitasya zarIriNa:

*vwv.1013/47.48 The former bad deed (or sin) of the embodied one whose life
has gone out in a stage (or step) of yoga, wanes in accordance with the
portion of (such) stage (accomplished).

*vlm.47. By this means, the man is saved from this miserable world; because
it is the united voice of all the sástras, that an embodied being is
released from death, no sooner he has passed through any one stage of yoga
(or union with his maker).

*sv.46.47 Till then he experiences this samsara. When dispassion arises in
his heart, then samsara recedes.

भूमिक.अंश.अनुसारेण क्षीयते पूर्व.दुष्कृतम् ।

bhUmika.aMza.anusAreNa kSIyate pUrva.duSkRtam |

ततः सुर.विमानेषु लोकपाल.पुरेषु च ॥६।१२६।४८॥

tata: sura.vimAneSu lokapAla.pureSu ca ||6|126|48||

.

bhUmikA.aMza.anusAreNa

*by following a particular stage/degree *

kSIyate pUrva.duSkRtam

*former misdoing is diminished. *

tata: sura.vimAneSu

*then in Brightling aircars *

lokapAla.pureSu ca

*and in the cities of the Protectors of the Quarters *

*vwv.1013/47.48 The former bad deed (or sin) of the embodied one whose life
has gone out in a stage (or step) of yoga, wanes in accordance with the
portion of (such) stage (accomplished). /48.49 Then, he sports in heavenly
cars, in the cities of the (semi.divine) guardians of the world and in the
bowers of the gardens of Mount Meru, in the company of lovely women.

*vwv.1012/48 Even an imperfect practice of this yoga destroys the effects
of past sins.

*vlm.48. The performance of a part only of some of the stages of yoga, is
enough for the remission of past sins; and for conducting the expurgated
person to the celestial abode in a heavenly car. (The wicked man turning
from his wickedness, and doing what is right and saveth his soul).

मेरु.उपवन.कुञ्जेषु रमते रमणी.सखः ।

meru.upavana.kuJjeSu ramate ramaNI.sakha: |

ततः सुकृत.सम्भारे दुष्कृते च पुरा कृते ॥६।१२६।४९॥

tata: sukRta.sambhAre duSkRte ca purA kRte ||6|126|49||

.

meru.upavana.kuJjeSu *in the garden.groves of Mount.Meru*

ramate ramaNI.sakha: *he plays with his girlfriends *

tata: sukRta.sambhAre

duSkRte ca purA kRte *and when misdeeds done before*

thus in good.deedful bad.deed and ago done

*vwv.1013/48.49 Then, he sports in heavenly cars, in the cities of the
(semi.divine) guardians of the world and in the bowers of the gardens of
Mount Meru, in the company of lovely women. *vwv.1014/49.50 Then, when the
wealth of good deeds and the bad deeds done before (in former births)

*vlm.49. He enjoys the Parnassian groves of sumeru in company with his
beloved, when the weight of his righteous acts, out.weighs those of
unrighteousness.

#bhR #sambhR #sambhAra .m (end.comp. f. .A) bringing together, collecting

(= #sambhRti); preparation, equipment, provision, necessaries, materials,
requisite, collection of things required for any purpose (with Buddhists
twofold, viz.1. #puNya.s., "meritorious acts", and 2. #jJAna.s., "science";
others add 3. #zamatha.s., "quietude", and 4. #vidarzana.s.,

"farsightedness" dharmas.117); #.yajus; property, wealth; fulness,

completeness; multitude, number, quantity; high degree, excess of (love,

anger &c); maintenance, support, nourishment; s tva n. the state of (being)
a requisite; s zIla n. (with Buddhists) the virtue of possessing the
requisites (see above) dharmas.106.

भोग.जाले परिक्षीणे जायन्ते योगिनो भुवि ।

bhoga.jAle parikSINe jAyante yogina: bhuvi |

शुचीनाम् श्रीमताम् गेहे सुप्ते गुणवताम् सताम् ॥६।१२६।५०॥

zuci.inAm zrImatAm gehe supte guNavatAm satAm ||6|126|50||

.

.

bhoga.jAle parikSINe *when the net of pleasures is exhausted *

jAyante yogina: bhuvi *such yogIs are born on Earth + *

zuci.inAm zrImatAm gehe

supte guNavatAm satAm

*vwv.1014/49.50 Then, when the wealth of good deeds and the bad deeds done
before (in former births) are exhausted in the multitude of enjoyments or
sufferings (in heaven or in hell), the yogins are born on earth.
*vwv.1015/50.51 Having been born in the protected home of pure, wise and
prosperous persons, these (yogin s), steeped in yoga, pursue only yoga

*vlm.50. The yogi, released from the trap of his temporal enjoyments, and
has passing his alloted period; expires in duetime, to be reborn in the
houses of yogis and rich men, or in the private mansions of learned, good
and virtuous people.

जनित्वा योग* mex *व एते सेवन्ते योग.वासिताः ।

janitvA yo*ga.m *eva ete sevante yoga.vAsitA: |

तत्र प्राग्.भावना.अभ्यस्त.योगभूमि.क्रमम् बुधाः ।

tatra prAk.bhAvanA.abhyasta.yogabhUmi.kramam budhA: |

स्मृत्वा परिपतन्त्य् उच्चैर् उत्तरम् भूमिका.क्रमम् ॥६।१२६।५१॥

smRtvA paripatanti uccai: utt*ara.m *bhUmikA.kramam ||6|126|51||

.

janitvA yo*ga.m *eva ete

sevante *they pursue*

yoga.vAsitA: *yoga.experienced*

tatra *there*

prAg.bhAvanA.abhyasta=yoga.bhUmi.kramam

*former.BhAvanA.practised.yogaState.level *

budhA: *the wise*

smRtvA *having remembered *

paripatanti uccai: *fall gradually into *

utt*ara.m *bhUmikA.kramam *the highest step.order. *

*vwv.1015/50.51 Having been born in the protected home of pure, wise and
prosperous persons, these (yogin s), steeped in yoga, pursue only yoga.
*vwv.1016/51 There, the wise ones, having remembered the performance of the
step of yoga practised in earlier manifestations (or incarnations), very
much fall upon the performance of the higher step (of yoga).

*sv.51 Very soon he ascends the ladder of yoga again.

*vlm.51. Being thus born, he betakes himself to the habitual practice of
the yoga of his former birth; and has the wisdom to begin at once at the
stage to which he was practiced, and which left unfinished beforeH (hence
arises the difference in the capacities of youth).

भूमिका.त्रितियम् त्व् एतद् राम जाग्रद् इति स्मृतम् ।

bhUmikA.tritiyam tu etat rAma jAgrat iti smRtam |

यथावद् भेद.बुद्ध्या इदम् तज् जाग्रद् इति दृश्यते ॥६।१२६।५२॥

yathAvat bheda.buddhyA idam tat jAgrat iti dRzyate ||6|126|52||

.

bhUmikA.tritiyam tu eta*t *rAma *this triad of bhUmikA Stages, rAma *

jAgra*t *iti smRtam *is called Waking*

yathAva*t *bheda.buddhyA idam *because by intellectual distinction *

ta*t *jAgra*t *iti dRzyate *That is seen to be "Waking". *

*jd.52 bhUmikA.tritiyam tu eta*t *rAma *this triad of bhUmikA Stages, rAma *
jAgra*t *iti smRtam *is called Waking* yathAva*t *bheda.buddhyA idam *because
by intellectual distinction *ta*t *jAgra*t *iti dRzyate *That is seen to be
"Waking". *

उदेति योग.युक्ताना max त्र केवल* maax *र्यता ।

याम् दृष्ट्वा मूढ.बुद्धिना max भ्युदेति मुमुक्षुता ॥६।१२६।५३॥

udeti yoga.yukta.anAm atra kevalam AryatA |

yAm dRSTvA mUDha.buddhinAm abhy.udeti mumukSutA ||6|126|53||

.

udeti yoga.yukta.anAm

atra kevalam AryatA

yAm dRSTvA mUDha.buddhinAm

abhyudeti mumukSatA

*there arises the desire for Freedom. *

*vlm.53. Men employed in yoga acquire a venerable dignity, (in their very
appearance), which induce the ignorant to wish for their liberation also;
(in order to attain to the same rank).

*sv.53 However, the practitioner becomes an adorable person (arya). Seeing
him, the ignorant are inspired.

कर्तव्य* maax *चरन् काम max कर्तव्य max नाचरन् ।

kartavyam Acaran kAmam akartavyam anAcaran |

तिष्ठति प्राकृत.आचारो यः स आर्य इति स्मृतः ॥६।१२६।५४॥

tiSThati prAkRta.AcAra: ya: sa* Arya* iti smRta: ||6|126|54||

.

kartavyam Acaran kAmam

a.kartavyam an.Acaran* .not doing what is not to.be.done *

tiSThati prAkRta.AcAra:

ya: sa* Arya iti smRta: *such a one is known as Arya.noble*

*. *

*vwv.2238. He is considered as a noble person who remains with a natural
behavior, performing willingly what ought to be done and not performing

what ought not to be done.

*vlm.54. He is reckoned a venerable man, who is employed in all honorable
deeds, and refrains from what is dishonourable, who is steadfast in the
discharge of all his social duties, whether they are of the ordinary kind
or occasional ones.

*sv.54 He who engages himself in righteous actions and avoids evil is
adorable (arya).

यथाचारम् यथाशास्त्रम् यथाचित्तम् यथास्थितम् ।

yathAcAram yathAzAstram yathAcittam yathAsthitam |

व्यवहार* mux *प.आदत्ते यः स आर्य इति स्मृतः ॥६।१२६।५५॥

vyavahAram upa.Adatte ya: sa* Arya* iti smRta: ||6|126|55||

.

*according.with custom*

*according.with shAstra*

*according.with affective mind*

*according.with circumstances*

*–*

*someone who carries.on so is known as an Arya.Noble*

*.*

*vlm. according to customary usage, and the ordinances of shAstras;

who acts conscentiously and according to his position; and thus dispenses
all his affairs in the world,

is verily called a venerable man.

* *yathA*AcAram *according.with custom** yathA*zAstram *according.with
shAstra yathA*cittam *according.with affective mind *yathAsthitam
*according.with
situation *vyavahAram upAdatte ya: *someone who carries.on so *ya: sa* Arya
iti smRta: *such a one is known as Arya.noble*

प्रथमाया max ङ्कुरितम् द्वितीयायाम् विकासितम् ।

prathamAyAm aGkuritam dvitIyAyAm vikAsitam |

फली.भूतम् तृतीयाया* maax *र्यत्वम् योगिनो भवेत् ॥६।१२६।५६॥

phalI.bhUtam tRtIyAyAm Aryatvam yogina: bhavet ||6|126|56||

.

prathamAyAm aGkuritam *in the first having been a shoot *

dvitIyAyAm vikAsitam *in the second a blossom *

phalI.bhUtam tRtIyAyAm *yielding fruit in the Third*

Aryatvam yogina: bhavet *the condition of nobility in a yogin comes to be*.

*vlm.56. The venerableness of yogis germinates in the first stage, it
blossoms in the second, and becomes fruitful in the third stage of yoga.

*ABComm. udety Aryatvam prathama.bhUmikAyAm zuchecchAyAm aGkuritam |

आर्यतायाम् मृतो योगी शुभ.संकल्प.सम्भृतान् ।

AryatAyAm mRta: yogI zubha.saMkalpa.sambhRtAn |

भोगान् भुक्त्वा चिरम् कालम् योगवाञ् जायते पुनः ॥६।१२६।५७॥

bhogAn bhuktvA ciram kAlam yogavAn jAyate puna: ||6|126|57||

.

AryatAyAm mRta: yogI *in a state of Nobility a dead yogin *

zubha.saMkalpa.sambhRtAn

bhogAn bhuktvA

ciram kAlam *after a long time *

yogavAn jAyate puna: *he is born again as a yogin. *

भूमिका.त्रितय.अभ्यासा* dax *ज्ञाने क्षय* maax *गते ।

bhUmikA.tritaya.abhyAsAt ajJAne kSayam Agate |

सम्यग्.ज्ञान.उदये चित्ते पूर्ण.चन्द्र.उदय.उपमे ॥६।१२६।५८॥

samyak.jJAna.udaye citte pUrNa.candra.udaya.upame ||6|126|58||

.

*thru practice of these three Levels*

*when Nescience has been destroyed*

*when the affective mind has come toTotal Wisdom*

*like the moon entering its fullness*

* .*

bhUmikA.tritaya.abhyAsAt

*from practice of these three levels *ajJAne kSayam Agate *when Ignorance
has come to destruction *samyag.jJAna.udaye citte *when the affective mind
has entered Total Wisdom *pUrNa.candra.udaya.upame *like the moon entering

fulness.*

*vwv.2143.44/58.59. When ignorance has reached its end due to the practice
of the (above) three stages and when there is the appearance of true
knowledge in the mind like the rising of the full moon .

*vlm.58. The practice of the parts enjoyed in the three first stages of
yoga, serves to destroy at first the ignorance of the yogi, and then sheds
the light of true knowledge in his mind, as brightly as the beams of

full.moon illume the sky at night.

*sv.58 By the diligent practice of the first three states of yoga,
ignorance is destroyed and the light of wisdom arises in one's heart.

*jd.58 bhUmikA.tritaya.abhyAsAt *from practice of these three levels *ajJAne
kSayam Agate *when Ignorance has come to destruction *samyag.jJAna.udaye
citte *when the affective mind has entered Total Wisdom
*pUrNa.candra.udaya.upame

*like the moon entering fulness.*

निर्विभाग max नाद्यन्तम् योगिनो युक्त.चेतसः ।

nirvibhA*ga.m *anAdyantam yogina: yukta.cetasa: |

समम् सर्वम् प्रपश्यन्ति चतुर्थी भुमिका.मिताः ॥६।१२६।५९॥

samam sarvam prapazyanti caturthI bhumikA.mitA: ||6|126|59||

.

nir.vibhA*ga.m *

*without partaking *

an.Ady.antam

*without beginning or end *

yogina: yukta.cetasa:

*yogIs of restained affection*

caturthI bhumikA.mitA:

*who have measured/reached the Fourth Level*

samam sarvam prapazyanti

*see everything the Same.*

*vwv.2143.44/58.59. the yogin.s with one.pointed minds who have gone to

thje fourth stage, perceive everything equally, without division and
without beginning and end.

*sv.59.61 In the fourth state of yoga, the yogis behold the one in all with
a mind that is free from division. Division has ceased and unity is steady,
and therefore they behold the world as if it were a dream.

*vlm.59. He who devotes his mind to yoga, with his undivided attention from
first to last, and sees all things in one even and same light, is said to
have arrived to the fourth stage of yoga.

*jd.59 nir.vibhA*ga.m **without partaking *an.Ady.antam *without beginning
or end *yogina: yukta.cetasa: *yogI.s of restained affection* caturthI
bhumikA.mitA: *who have measured/reached the Fourth Level* samam sarvam

prapazyanti *see everything the Same.*

अद्वैते स्थैर्य* maax *याते द्वैते प्रशम* maax *गते ।

advaite sthairyam AyAte dvaite prazamam Agate |

पश्यन्ति स्वप्नवत् लोकान् चतुर्थी भूमिकामिताः ॥६।१२६।६०॥

pazyanti svapnavat lokAn caturthI bhUmikAmitA: ||6|126|60||

.

*what remains of such reality has come to the fifth Level*

*which has the name of the deep.Sleep.state.*

.

sattA.avazeSa* eva Aste paJcamIm bhUmika.am gata: | paJcamIm bhUmika.am
etya

suSupta.pada=nAmika.am

*. *

*vwv. "the place of profound repose" .

*vlm.p.62 They who have their minds lying dormant in them and who are
unconscious of their bodily sensations are said to be in the fifth stage.
This is called the sleeping state or the trance of yoga meditation.

शान्त.अशेष.विशेष.अंशस् तिष्ठ* tyax *द्वैत.मात्रके ।

zAnta.azeSa.vizeSa.aMza: tiSThati advaita.mAtrake |

गलित.द्वैत.निर्भास* mux *दितो ऽन्तः प्रबुद्धवान् ॥६।१२६।६३॥

galita.dvaita.nirbhAsam udita: anta: prabuddhavAn ||6|126|63||

.

*peaceful, entirely without residue, he abides in pure nonDuality*

*having shed dual appearances, rising within as one fully awake*

* .*

.

zAnta.azeSa.vizeSa.aMza: tiSThati advaita.mAtrake | galita.dvaita.nirbhAsam
udita: anta: prabuddhavAn

*. *

*vlm.p.63 In this state, there is an utter cessation of awareness in the
mind of the yogi of the endless varieties of things and species. The yogi
relies on his awareness of only an undivided unity. His sense of duality is
entirely melted down and lost in the cheerfulness of his awakened mind.

*vwv.2147/62b.63. with all his distinguishing parts (or features) abated,

lives in mere non.duality. Risen with the appearance of duality vanished,
he is one who has awakened within.

सुषुप्त.घन एव आस्ते पञ्चमीम् भूमिका* mix *तः ।

suSupta.ghana* eva Aste paJcamIm bhUmika.am ita: |

अन्तर्.मुखतया तिष्ठन् बहिर्.वृत्ति.परो ऽपि सन् ॥६।१२६।६४॥

antar.mukhatayA tiSThan bahir.vRtti.para: api san ||6|126|64||

.

suSupta.ghana* eva Aste paJcamI.m bhUmikA.m itas | antar.mukhatA.yA tiSThan
bahir.vRtti.para: api san

.

*vlm.p.64 The fifth stage is also a state of sound sleep. The yogi loses
all external perceptions and sits quietly with his internal vision.

* .*

*in the thickness of deep Sleep*

*the Fifth Level*

*then resting inwardly while engaged in external activity.*

परि.शान्ततया नित्यम् निद्रालुर् इव लक्ष्यते ।

pari.zAntatayA nityam nidrAlu: iva lakSyate |

कुर्वन्न् अभ्यास* mex *तस्याम् भूमिकायाम् विवासन: ॥६।१२६।६५॥

kurvan abhyAsam etasyAm bhUmikAyAm vivAsana: ||6|126|65||

.

parizAntatayA nityam

*a constant state of enveloping peace *

nidrAlur iva lakSyate

*having the character of sleep *

kurvan.n abhyAsam etasyAm bhUmikAyAm

*making practise of this Level *

vivAsana:

*is vi.vAsana Dishabituation/Deprogramming. *

*vwv.2148.49/64.65. The one who has gone to the fifth stage exists only in
uninterrupted deep sleep (or profound repose), remaining with inwardness
(of consciousness), though wholly engaged in external actions. The one
without desires, doing repeated practice in this stage, is seen as if
asleep always due to much tranquillity.

*vlm.p.65 The continued calmness of his posture gives him the appearance of
sleep. The yogi continues in this position practicing the denial of all his
desires.

*vlm.65. The continued sedateness of his posture, gives him the appearance
of his dormancy, and the yogi continues in this position, the practice of
the mortification of all his desires.

*sv.63.65 He who has reached this state, though he is engaged in diverse
external activities, rests in himself.

*jd.65 parizAntatayA nityam *a constant state of enveloping peace *nidrAlur
iva lakSyate *having the character of sleep *kurvan.n abhyAsam etasyAm
bhUmikAyAm *making practise of this Level *vivAsana: *is vi.vAsana
Dishabituation/Deprogramming. *

षष्ठीम् तुर्य.अभिधा max न्याम् क्रमात् क्रमति भूमिकाम् ।

SaSThIm turya.abhidhAm anyAm kramAt kramati bhUmika.am |

यत्र न असन् न सद् रूपो न अहम् न अप्य् अन्.अहम्कृतिः ॥६।१२६।६६॥

yatra na asat na sat rUpa: na aham na api an.ahamkRti: ||6|126|66||

.

*the sixth Level*

*otherwise known as the "Fourth State"*

*comes next in order*

*where there is no unreality nor formal reality*

*: *

*no "I" nor any non."I"dentity*

*.*

SaSThIm turya.abhidhAm anyAm kramAt kramati bhUmika.am | yatra na asat na
sat rUpa: na aham na api an.ahamkRti:

.

*vlm.p.66 This step leads gradually to the sixth stage, which is a state of
unconsciousness both to the existence and nonexistence of things, as also
of one’s egoism and non.egoism.

*vlm.p.66 This step leads gradually to the sixth stage, which is a state of
unconsciousness both to the existence and nonexistence of things, as also
of one’s egoism and non.egoism.

केवलम् क्षीण.मनन* maax *स्ते द्वैत.ऐक्य.निर्गतः ।

kevalam kSINa.mananam Aste dvaita.aikya.nirgata: |

निर्ग्रन्थिः शान्त.संदेहो जीवन्मुक्तो विभावनः ॥६।१२६।६७॥

nirgranthi: zAnta.saMdeho jIvanmukta: vibhAvana: ||6|126|67||

अनिर्वानो ऽपि निर्वाणश् चित्र.दीप इव स्थितः ।

anirvAna: api nirvANa: citra.dIpa* iva sthita: |

अन्तH शून्यो बहिH शून्यH शून्यH कुम्भ इव अम्बरे ॥६।१२६।६८॥

anta: zUnya: bahi: zUnya: zUnya: kumbha* iva ambare ||6|126|68||

.

a.nirvAno api nirvANa: अ.निर्वानः अपि निर्वाणः *tho without nirvANa, he is
(in) nirvANa* citra.dIpa iva sthita: चित्र.दीपः इव स्थितः *set like a
pictured lamp *anta:zUnyo bahi:zUnya: अन्तः.शून्यः बहिः.शून्यः *inwardly
empty, outwardly empty* zUnya: kumbha iva ambare शून्यः कुम्भे इव अम्बरे *empty

*jd.68 a.nirvAno api nirvANa: अ.निर्वानः अपि निर्वाणः *tho without nirvANa,
he is (in) nirvANa* citra.dIpa iva sthita: चित्र.दीपः इव स्थितः *set like a
pictured lamp *anta:zUnyo bahi:zUnya: अन्तः.शून्यः बहिः.शून्यः *inwardly
empty, outwardly empty* zUnya: kumbha iva ambare शून्यः कुम्भे इव अम्बरे *empty

as a pot in space. *

अन्तर् पूर्णो बहिर् पूर्णः पूर्ण.कुम्भ इव अर्णवे ।

antar pUrNa: bahir pUrNa: pUrNa.kumbha* iva arNave |

किंचिद् एव एष सम्पन्नस् त्व् अथ वा एष न किम्चन ॥६।१२६।६९॥

kiMcit eva eSa* sampanna: tu atha vA eSa* na kimcana ||6|126|69||

षष्ठ्याम् भूम्या max सौ स्थित्वा सप्ततीम् भूमि* maax *प्नूयात् ।

SaSThyAm bhUmyAm asau sthitvA saptatIm bhUmim ApnUyAt |

विदेह.मुक्तता तु उक्ता सप्तमी योग.भूमिका ॥६।१२६।७०॥

videha.muktatA tu uktA saptamI yoga.bhUmikA ||6|126|70||

.

SaSThya.Am bhUmi.yAm asau sthitvA saptatI.m bhUmi.m ApnUyAt |
videha.mukta,tA tu uktA saptamI yoga.bhUmikA

.

*at the sixth Level this being situate *

*the seventh Level should be reached*

*for the seventh yoga.Level is the state of Bodiless Freedom.*

*vlm.p.70 After passing his sixth grade, the yogi is led to the seventh
stage which is called a state of disembodied liberation because of its pure
spiritual nature.

अगम्या वचसाम् शान्ता सा सीमा भव.भूमिषु ।

agamyA vacasAm zAntA sA sImA bhava.bhUmiSu |

कैश्चित् सा शिव* mix tyux *क्ता कैश्चिद् ब्रह्मे* tyux *दाहृता ॥६।१२६।७१॥

kai:cit sA zivam iti uktA kai:cit brahmeti udAhRtA ||6|126|71||

*jd.71 agamyA *not to be come to *vacasAm *by words *zAntA *Peace *sA
*it *sIman
*boundary *bhava.bhUmiSu *in being.worlds *kai:cit *by which *sA *it
*zivam *auspicious
shiva *iti *so *uktA *said *kaiz.cid *by which *brahma iti *brahman so *udAhRtA

*declared**. *

कैश्चित् प्रकृति.पुम्.भाव.विवेक इति भाविता ।

kai:cit prakRti.pum.bhAva.viveka* iti bhAvitA |

अन्यैर् अप्य् अन्यथा नाना.भेदैर् आत्म.विकल्पितैः ॥६।१२६।७२॥

anyai: api anyathA nAnA.bhedai: Atma.vikalpitai: ||6|126|72||

.

kai:cit *by some *

prakRti.puM.bhAva.viveka iti

bhAvitA

anyair apy anyathA *altho by others otherwise *

nAnA.bhedair Atma.vikalpitai:

*vlm.72. By some it is said to be the state of the androgyne deity, or the
indiscriminate of the male and female powers; while others have given many
other denomination to it, according to their respective fancies. (The other
systems have different appellations to designate this state).

नित्य max व्यपदेश्य अपि कथम्.चिद् उपदिश्यते ।

nityam avyapadezya api katham.cit upadizyate |

सप्त एता भूमिकाः प्रोक्ता मया तव रघूद्वह ॥६।१२६।७३॥

sapta etA* bhUmikA: proktA* mayA tava raghUdvaha ||6|126|73||

.

nityam a.vyapadezya api

kathaMcid upadizyate *however it is taught *

saptA etA bhUmikA: proktA *the bhUmika.Levels are said to be *

mayA tava raghUdvaha

#a.vyapadezya

*vwv.2155/71a.73a. That (stage) which is inaccessible to words and is
tranquil, is the utmost limit in the territories of worldly existence.
Though it cannot be indicated always, it is taught somewhow.

*vlm.73. The seventh is the state of the eternal and incomprehensible God,
and which no words can express nor explain in any way. Thus Ráma, have I
mentioned to you the seven stages of yoga (each branding the other in its
perfections).

आसा max भ्यास.योगेन न दुःख max नुभूयते ।

AsAm abhyAsa.yogena na du:kham anubhUyate |

अस्त्य् अत्यन्त.मद.उन्मत्ता मृदु.मन्थर.चारिणी ॥६।१२६।७४॥

asti atyanta.mada.unmattA mRdu.manthara.cAriNI ||6|126|74||

.

AsAm abhyAsa.yogena

na du:kham anubhUyate *does not experience sorrow *

asti atyanta.mada.unmattA mRdu.manthara.cAriNI

*. *

*vwv.74. By practice of these perfections, one evades the miseries of this
world; and it is by subjection of the indomitably elephantine senses, that
one can arrive to these perfections.

*sv.74 They who practice these seven states do not come to grief.

करिणी विग्रह.व्यग्रा महादशन.शंसिनी ।

kariNI vigraha.vyagrA mahAdazana.zaMsinI |

सा चेन् निहन्यते नून max नन्त.अनर्थ.कारिणी ॥६।१२६।७५॥

sA cet nihanyate nUnam ananta.anartha.kAriNI ||6|126|75||

.

kariNI vigraha.vyagrA mahAdazana.zaMsinI sA ce*t n*ihanyate nUnam

ananta.anartha.kAriNI

.

*vwv.75. Hear me relate to you Ráma, of a furious elephant, which with its
protruded tusks, was ever ready to attack others.

*sv.75 But there is a terrible elephant roaming in a forest working havoc.

तद् एतासु समग्रासु भूमिकासु नरो जयी ।

tat etAsu samagrAsu bhUmikAsu naro jayI |

करिणी मदमत्ता सा यावन् न विजित.ओजसा ॥६।१२६।७६॥

kariNI madamattA sA yAvat na vijita.ojasA ||6|126|76||

को नाम सुभटस् तावत् सम्पत्.समर.भूमिषु ।

ka: nAma subhaTa: tAvat sampat.samara.bhUmiSu |

.

tat etAsu samagrAsubhUmikAsu *that in all these levels *

naro *a human *jay kariNI madamattA sA yAvan na vijita.ojasA ko nAma
subhaTa: tAvat sampat.samara.bhUmiSu

.

*vlm.76. And as this elephant was about to kill many men, unless it could
be killed by some one of them; so are the senses of men like ferocious
elephants of destruction to them.

*sv.76 If that elephant is killed, then man attains success in all these
seven states, not otherwise.

*RAAMA said—*

का असौ प्रमत्ता करिणी काश् च ता रण.भूमयः ॥६।१२६।७७॥

kA asau pramattA kariNI kA: ca tA* raNa.bhUmaya: ||6|126|77||

कथम् नि.हन्यते च एषा क्व च एषा रमते चिरम् ।

katham nihanyate ca eSA kva ca eSA ramate ciram |

.

kA asau pramattA kariNI

kA: ca tA raNa.bhUmaya: *and what are those delightful/struggle=levels *

katham nihanyate ca eSA kva ca eSA ramate ciram

.

*vlm.77.78. Hence every man becomes victorious in all the stages of yoga,
who has the valour of destroying this elephant of its sensuality the very
first step of it. Ráma saidH.Tell me sir, who is this victorious hero in
the field of battle, and what is the nature of this elephant that is his
enemy, and what are these ground of combat where he encounters him, and the
manner how he foils and kills this great foe of his.

*VASISHTHA said—*

राम इच्छा नाम करिणी इदम् "मे ऽस्तु".इति.रूपिणी ॥६।१२६।७८॥

rAma icchA nAma kariNI* idam me astu iti.rUpiNI ||6|126|78||

.

*Râma*, *the elephant is called Desire & she takes the form of
"let.it.be.mine"*

*.*

*vlm.p.78 Vasishtha repliedH—Râma, our desire has the gigantic figure of
this elephant which roams at random in the forest of our bodies and sports
demonstrating all our passions and feelings.

**Râma*, icchA nAma kariNI* *desire namely is this causal [form] *idam me
astu iti.rUpiNI *this "let.it.be.mine" form*

zarIrakA anena mattA *by this embodied my.ness*

vividhA ullAsa.kAriNI

matta.indriya.ugra.kalabhA

*x* *mad.aroused*.*senses*.*fierce*.*young elephant*

rasanA.kala.bhASiNI

*vlm.79. Ráma! it is our concupiscence which has the gigantic figure of
this elephant, and which roams at random in the forest of our bodies, and
sports in the demonstrations of all our passions and feelings.

*sv.79 Desire is that elephant. It roams in the forest known as the body.

#kalabha: #kalabhI कलभः (भी f.) [कल्.अभच् Uṇ.3.122; करणे शुण्डया भाति; भा.क,
रस्य लत्वम् Tv.] A young elephant, camel, or cub; ननु कलभेन यूथपतेरनुकृतम्
M.5; द्विपेन्द्रभावं कलभः श्रयन्निव R.3.32;11.39;18.38. Bhāg.8.2.23.

—#kalabhaka H the young of an elephant

मनो.गहन.संलीना कर्म.दन्त.द्वय.अन्विता ।

mana:gahana.saMlInA karma.danta.dvaya.anvitA |

मदो ऽस्या वासना.व्यूहः सर्वतः प्रसरद्.वपुः ॥६।१२६।८०॥

mada: asyA* vAsanA.vyUha: sarvata: prasarat.vapu: ||6|126|80||

.

manas.gahana.saMlInA

karma.danta.dvaya.anvitA *equipped with a pair of karmic tusks *

mada: asyA: vAsanA.vyUha: sarvata: prasarat.vapu:

*. *

*sv.80 It is maddened by sensuousness. It is restless with conditioning and
tendencies (vasana).

*vlm.80. It hides itself in the covert of our hearts, and has our acts for
its great tusks; its fury is our ardent desire of anything, and our great
ambition is its huge body.

80मदोऽस्या वासनाव्यूहः सर्वतः प्रसरद्वपुः ।। ८०

*VA. his madness is many vasanas, which manifest everythere as his body?

संसार.दृष्टयो राम तस्याः समर.भूमयः ।

saMsAra.dRSTaya: rAma tasyA: samara.bhUmaya: |

भूयो यत्र अनुभवति नरो जय.पर.अजयौ ॥६।१२६।८१॥

bhUya: yatra anubhavati nara: jaya.para.ajayau ||6|126|81||

.

saMsAra.dRSTaya: rAma *the scenes of saMsAra, rAma *

tasyA: samara.bhUmaya: *in those battle.stages *

bhUyas

yatra anubhavati nara: *where a person experiences *

jaya.parAjayau *victory & defeat. *

*vlm.81. All the scenes on earth are the fields for its battle, where men
are often foiled in their pursuit of any.

*sv.81 This elephant destroys everybody in this world.

इच्छा.नागी निहन्त्य् एषा कृपणाज् जीव.संचयान् ।

icchA.nAgI nihanti eSA kRpaNAt jIva.saMcayAn |

वासना इहा मनाश् चित्तम् संकल्पो भावनम् स्पृहा ॥६।१२६।८२॥

vAsanA ihA manA: cittam saMkalpa: bhAvanam spRhA ||6|126|82||

.

icchA.nAgI nihanti eSA kRpaNAn jIva.saMcayAn vAsanA ihA manA: cittam

saMkalpa: bhAvanam spRhA

*. *

*vlm.82. The elephant of concupiscence kills members of miserly and
covetous men, in the state of their wish or desire, or exertions and
effort, or longing and hankering after anything.

*sv.82 It is known by different names desire, vasana (tendency or mental

conditioning), mind, thought, feeling, attachment, etc.

इत्य्+आदि.निवहो नाम्ना अस्य अस्त्व् आशय.कोशगः ।

iti+Adi.nivaha: nAmnA asya astu Azaya.kozaga: |

धैर्य.नाम्ना वर.अस्त्रेण प्रसृता max वहेलया ॥६।१२६।८३॥

dhairya.nAmnA vara.astreNa prasRtAm avahelayA ||6|126|83||

.

iti.Adi.nivah*a: n*AmnA *by the death of things like this *

asya astu Azaya.kozaga:

dhairya.nAmnA vara.astreNa *by the superweapon called Courage*

prasRtAm

avahelayA

*VA by the best weapon of dhairya, by disregarding प्रसृताम् (?)

the elephant of desire, which is nature of every limited being, by

सर्वात्मना (brahma gyanam) is overpowered.

नागीम् सर्व.आत्मिका* mex *ता* mix *च्छाम् सर्व.आत्मना जयेत् ।

nAgIm sarva.Atmika.am etAm icchAm sarva.AtmanA jayet |

यावद् वस्त्व् इद* mix *त्य् एव* mix *य max न्तर् विजृम्भते ॥६।१२६।८४॥

yAvat vastu idam iti evam iyam antar vijRmbhate ||6|126|84||

.

.

nAgIm sa*rva.*Atmika.am etAm

*this cow elephant in everyself*

*Desire *

*is conquered by everyself*

icchAm sa*rva.*AtmanA jayet

yAva*t *vastu idam iti *as much as this is true *

evam *so *

iyam anta: *this within*

vijRmbhate *blossoms*.

एतावद् एव संसार इद max स्त्व् इति यन् मनः ॥६।१२६।८५॥

etAvat eva saMsAra* idam astu iti ya mana: ||6|126|85||

.

tAva*t *ugrA *to that extent fierce is *

ku.saMsAra.mahAviSa.viSUcikA *bad.saMsAra.very.poisonous.plague *

etAvat eva *to this extent too *

saMsAra* idam ast*u" *let *Samsâra* be this

*i*ti ya*t m*ana:* whatever Mind is so*

*. *

*vlm.85??. He is doomed to suffer under the colic pain of this venomous
avarice, who mind to continue in this world, in the manner as it goes on
with rest of mankind.

*sv.6.126.85 This alone is samsar*a: t*he feeling 'This is'. Its cessation

is liberation (moksa). This is the essence of jnana or wisdom.

अस्य तु उपशमो मोक्ष इत्य् एवम् ज्ञान.संग्रहः ।

asya tu upazama: mokSa* iti evam jJAna.saMgraha: |

प्रसाद.कारिणी स्वच्छा निरिच्छे विमल.आकृतौ ॥६।१२६।८६॥

prasAda.kAriNI svacchA niricche vimala.AkRtau ||6|126|86||

.

asya t*u u*pazamo mokSa *but its upashama.Quieting is "Freedom" *

it*i e*vam jJAna.saMgraha:

prasAda.kAriNI svacchA niricche vimala.AkRtau

*vlm.86. It is the mitigation of the smart poison of avarice, that is our
highest wisdom, and it is our liberation, when the calm and cooling
countenance of inappetency appears to our sight.

*sv.86 Recognition of 'objects' gives rise to desire. Non.recognition of
objects ends desire. When desire ends, the jiva drops its self.limitation.

.

taila.bindu: iva

*like a drop of oil*

Adarze *on a mirror *

vizrAmyati *resting *

upadeza.vAk *the voice of the Teaching *

a.saMvedana.mAtreNa *according.with the measure of nonPerception *

na udeti icchAbhava.aGkura: *does not arise the desire.state.shoot. *

*vlm.87. Words of advice stick to the sapient mind, as drops of oil adhere

on glass mirror; and that our indifference to the world is the only
preventive of its thorns, and is the best advice to the wise.

विद् #vid #saMvid #*saMvedana* .n the act of perceiving or feeling,

[exercising saMvit Awareness], perception, sensation • making known,
communication, announcement, information. • #*saMvedanIya* adj. to be

perceived or felt nyAyas. • #*saMvedita* (fr. Caus) made known, informed,
instructed. • #*saMvedya* to be known or understood or learnt •
intelligible • to be communicated to (tasmin) • .tA intelligibility • .tva *.n
*• sensation nyAyas. •• Cognition, Analytical Perception —" 'thinking'

[but] much more than mere thinking. Cognition, comprehension, feeling,
experience and knowledge are also implied by 'saMvedanam'. " SV

मनाग् अभ्युदिता एव इच्छा छेत्तव्या अनर्थ.कारिणी ।

manAg abhyuditA eva icchA chettavyA anartha.kAriNI |

अ.संवेदन.शस्त्रेण विषस्य इव अङ्कुर.आवली ॥६।१२६।८८॥

a.saMvedana.zastreNa viSasya iva aGkura.AvalI ||6|126|88||

.

manAg abhyuditA eva icchA *even a little arisen desire *

chettavyA anartha.kAriNI *should be chopped.down *

a.saMvedana.zastreNa *with samvedana.Indifference* *for a weapon *

viSasya iva *as.if of poison*.ivy

aGkura.avalI *the shoot.ground. *

*chop the poison ivy when it sprouts*

*. *

*vlm.88. It is as advisable to destroy a desire by the weapon of
indifference, no sooner it rises in the breast, as it is proper to root out
the sprout of a poisonous plant, before it spreads itself on the ground.

#*chettavya *to be cut or split +

इच्छा.विच्छुरितो जीवो विजहाति न दीनताम् ।

icchA.vicchurito jIvo vijahAti na dInatAm |

स्व.संवेदन.यत्नस् तु तृष्णी* mex *व अन्तरासनम् ॥६।१२६।८९॥

sva.saMvedana.yatnas tu tRSNIm eva antarAsanam ||6|126|89||

.

icchA.vicchurito jIva: *the **Living.jIva, clothed with desire *

vijahAti na dInatAm *does not remove its misery *

sva.saMvedana.yatn*a: t*u

tRSNIm eva antarAsanam

*vlm.89. The concupiscent soul, is never freed from its miserliness; while
the mere effort of one's indifferences, makes it set quiet in itself;
(without cringing at others).

अवधान.विनिर्मुक्तः सुप्तम् शव.शतम् यथा ।

avadhAna.vi.nirmukta: suptam zava.zatam yathA |

ताम् प्रत्याहार.बडिशेन ईच्छा.मत्सीम् नियच्छत ॥६।१२६।९०॥

tAm pratyAhAra.baDizena IcchA.matsIm niyacchata ||6|126|90||

.

avadhAna.vi.nirmukta:

suptam zava.zatam yathA *asleep as a hundred corpses + *

tAm pratyAhAra.baDizena

IcchA.matsIm niyacchata

*vlm.90. It is by your carelessness about everything, and by your lying
down as supine as a dead carcass, that you can kill your desire by the
weapon of your indifference, as they catch and kill fishes with hooks; (by
sitting silent beside some pond or lake).

*sv.87.93 The great man therefore abandons all thoughts concerning what has

VA withdrawing attention, being like deep.sleeping or a hundred of corpses,

the fish of desire is restrained by the hook of withdrawal from objects

#*matsin, *matsI *containing fish , marked by water (as a boundary) Na1r.

इदम् मे ऽस्त्व् इति संवेग* maax *हुः कल्पन* mux *त्तमाः ।

idam me astu iti saMve*ga.m *Ahu: kalpanam uttamA: |

अर्थस्य अ.भावनम् यत् तत् कल्पनात्याग उच्यते ॥६।१२६।९१॥

arthasya a.bhAvanam yat tat kalpanAtyAga* ucyate ||6|126|91||

.

idam me astu iti *"Let.it.be <http://Let.it.be> for.me <http://for.me>"*

saMve*ga.m *Ahu: kalpanam uttamA: arthasya abhAvanam yattat kalpanA.tyAga

ucyate

*. *

#saMvega

#kalpana

*vlm.91. Let this be mine or that I may have it, is what is called desire
by the wise; and the want of every desire for wealth &c, is called
resignation by them.

*sv.87.93 The great man therefore abandons all thoughts concerning what has

been experienced and what has not been experienced.

स्मरणम् विद्धि संकल्पम् शिव max .स्मरणम् विदुः ।

smara*Na.m *viddhi saMkalpam zivam a.smara*Na.m *vidu: |

तत्र प्राग्.अनुभूतम् च न अनुभूतम् च भाव्यते ॥६।१२६।९२॥

tatra prAk.anubhUtam ca na anubhUtam ca bhAvyate ||6|126|92||

.

smara*Na.m *viddhi saMkalpam *Memory, you should know, is a Concept *

zivam asmara*Na.m *vidu: *(shiva nonMemory, as.it <http://as.it>'s.known) *

tatra *there *

prAk.anubhUtam ca *both separately experienced *

na anubhUtam ca *and not experienced *

bhAvyate *is to.be.found*.

*vlm.92. Know that the remembrance of some thing, is alike the desire of
having the same in one's possession again; and it includes both what was
enjoyed before or next.

#smaraNa

अनुभूतम् न अनुभूतम् स्मृतिम् विस्मृत्य काष्ठवत् ।

anubhUtam na anubhUtam smRtim vismRtya kASThavat |

सर्व* mex *व आशु विस्मृत्य गूढस् तिष्ठ महामतिः ॥६।१२६।९३॥

sarvam eva Azu vismRtya gUDha: tiSTha mahAmati: ||6|126|93||

.

anubhUtam na anubhUtam

*what is experienced is not experienced, *

smRtim vismRtya

*memory forgotten, *

kASThavat

*like a woodblock *

sarvam ev*a A*zu vismRtya

*everything totally forgotten *

gUDh*a: t*iSTha mahAmati:

*rest as the hidden great thinker. *

#guh to conceal #gUDha .adj covered, hidden, secret.

*vlm.93. O high minded Ráma, you must learn to remain as a block in your
mind, by forgetting whatever you think of or otherwise; all of which must
be buried in oblivion, for your estrangement from the world. (Retire, the
world shut out, imagination's airy wing repress. .Young).

*sv.87.93 The great man therefore abandons all thoughts concerning what has

been experienced and what has not been experienced.

ऊर्ध्व.बाहुर् विरौम्य् एष न च कश्चिच् छृणोति तत् ।

Urdhva.bAhu: viraumi eSa* na ca ka:cit zRNoti tat |

अ.संकल्पः परम् श्रेयः स कि max न्तर् न भाव्यते ॥६।१२६।९४॥

a.saMkalpa: p*ara.m *zreya: sa* kim antar na bhAvyate ||6|126|94||

.

Urdhva.bAhu: viraumi *I raise my arms and cryH *

eSa na ca ka:ci*t*z*RNoti tat *not this nor that one hears *

asaMkalpa: p*ara.m *zreya: *"lack of Conception is the absolute best! *

sa kim antar na bhAvyate *who in the world would not wish that*?"

.

*vlm.94. Who will not left up his arms, and have his hairs standing at
their end, to hear and reflect in himself that, want of desire is the
summum bonum of every one's desire. (Desire of nothing is the most
desirable thing, is a paralogism in logic).

*sv.94 I declare with uplifted arms that the thought.free, notion.less
state is the best. It is infinitely superior to the sovereignty of the
world.

किल तूष्णीम् स्थितेन एव तत्.पदम् प्राप्यते परम् ।

kila tUSNIm sthitena eva tat.padam prApyate p*ara.m *|

परमम् यत्र साम्राज्य max पि, राम, तृणायते ॥६।१२६।९५॥

paramam yatra sAmrAjyam api, rAma, tRNAyate ||6|126|95||

.

kila tUSNIm sthitena eva

tat.padam prApyate p*ara.m *paramam *That.state is got, the perfect

Absolute *

yatra sAmrAjyam api rAma tRNAyate *where even Monarchy, rAma, is mere grass*.

*vlm.95. It is by sitting quite silent and quiet, that one attains to the
state of his supreme felicity, a state before which the sovereignty of the
world seems as a straw.

*sv. Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing! For the words "thinking" and

spanda: vigata.saMkalpa: tathA spanda: sva.karmasu ||6|126|96||

.

gamya.deza.eka.niSThasya

yathA pAnthasya pAdayoH *as of both feet upon a path + *

spanda: vigata.saMkalpa: tathA spanda: sva.karmasu

.

*vlm.96. As a traveller traverses on foot through many regions, in order to
reach to his destination, so the yogi passes through all his ordinary acts,
to reach his goal of final bliss.

*sv.95.101 Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing! For the words "thinking" and

"non.thinking", the text uses the words saMvedanam and asaMvedanam which
imply much more than mere thinkingh e.g. cognition, comprehension,
experience and knowledge. –S.V.

बहुना अत्र विमुक्तेन संक्षेपाद् इद* mux *च्यते ।

bahunA atra vimuktena saMkSepAt idam ucyate |

संकल्पनम् परो बन्धस् त* dax *.भावो विमुक्तता ॥६।१२६।९७॥

saMkalpanam para: bandha: tat a.bhAva: vimuktatA ||6|126|97||

.

bahunA atra vimuktena saMkSepAt idam ucyate saMkalpanam para: bandha:

ta*t *abhAvo vimuktatA *vimukta

.

*vlm.97. What is the good of using many words, when it can be expressed in
a few; that our desire is our strongest bondage, and its want our complete
liberation.

*sv.95.101 Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing! For the words "thinking" and

"non.thinking", the text uses the words saMvedanam and asaMvedanam which
imply much more than mere thinkingh e.g. cognition, comprehension,
experience and knowledge. –S.V.

सर्व* mex *व max जम् शान्त max नन्तम् ध्रुव max व्ययम् ।

sarvam evam ajam zAntam anantam dhruvam avyayam |

पश्यन् भूतार्थ.चिद्.रूपम् शान्त* maax *स्व यथासुखम् ॥६।१२६।९८॥

pazyan bhUtArtha.cit.rUpam zAntam Asva yathAsukham ||6|126|98||

.

sarvam evam ajam zAntam anantam dhruvam avyayam pazyan bhUtArtha.cit.rUpam

zAntam Asva *I was quiet /* Assva *you should be quiet *

yathAAsukham

*. *

*vlm.98. Now Ráma, rest quiet {reading <Assva>} in your joy, with knowing
that all this creation is full of the increate, everlasting, undecaying and
tranquil spirit of god; and sit quiet and delighted in yourself with
viewing the visibles in their spiritual sense.

*sv.95.101 Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing! For the words "thinking" and

"non.thinking", the text uses the words saMvedanam and asaMvedanam which
imply much more than mere thinkingh e.g. cognition, comprehension,
experience and knowledge. –S.V.

अ.वेदनम् विदुर् योगम् शान्त* maax *सित max क्षयम् ।

a.vedanam vidu: yo*ga.m *zAntam Asitam akSayam |

योग.स्थः कुरु कर्माणि निर्वासनो ऽथ मा कुरु ॥६।१२६।९९॥

yoga.stha: kuru karm*a.aNi *nirvAsana: atha mA kuru ||6|126|99||

.

a.vedanam *without knowing *

vidu: *they know.as <http://know.as> *

yo*ga.m *zAntam *peaceful yoga.Union *

Asitam akSayam

yoga.stha: kuru karm*a.aNi **seated in yoga do your works *

nir.vAsana: *without conditioning *

atha mA kuru *and so don't do. *

*vlm.99. Know that it is the ignoring of every thing and the quiet posture
of the yogi, which is called as yoga by the spiritual; and continue to
discharge your duties even in your yoga state, until you get rid of them by
the privation of your desires.

*sv.95.101 Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing! For the words "thinking" and

"non.thinking", the text uses the words saMvedanam and asaMvedanam which
imply much more than mere thinkingh e.g. cognition, comprehension,
experience and knowledge. –S.V.

#vid #vedana .m.n #vedanA vedanA Understanding vedana is derived from >vid,
and refers to rational knowledge, just as cetana derives from >cit, and

refers to intuitive or irrational knowledge. • This Understanding or
Apprehension can be Such or unSuch, So or not.So, true or false, like the
apprehensions of rope and snakeH etau vedana.zabdArthau

rajju.sarpa.bhrama=upamau | asatya*u u*ditau viddhi mRga.tRSNa.ambhasau

samau ||6|126| y7003.003 • dvitva.saMvid advitva.vedana y6033.028.029. •
#bhAvavedana yathA vAta.raja:.saGga.spandA*t *kham bhAva.vedanam | tathA

cita: cetyatayA spandAt idam upasthitam ||6|126| y6044.019. • #avedana
a.vedanam vidu: yo*ga.m *zAntam, y6126.099.

अ.वेदनम् विदुर् योगम् चित्त.क्षय max कृत्रिमम् ।

a.vedanam vidu: yo*ga.m *citta.kSayam akRtrimam |

अत्यन्तम् तन्.मयो भूत्वा तथा तिष्ठ यथा असि भो ॥६।१२६।१००॥

atyantam tan.maya: bhUtvA tathA tiSTha yathA asi bho ||6|126|100||

.

a.vedanam

vidu: *they knew *

yo*ga.m *

citta.kSayam

akRtrimam

atyantam tan.maya: bhUtvA

tathA tiSTha *stay like that *

yathA asi bho *as you are, sir. *

*vlm.100. It is also the unconsciousness of one's self, which is likewise
styled yoga by the wise; and it consists of the entire absorption of one's
self in the supreme, by wasting away his mind and all its operations.

*sv.95.101 Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing! For the words "thinking" and

"non.thinking", the text uses the words saMvedanam and asaMvedanam which
imply much more than mere thinkingh e.g. cognition, comprehension,
experience and knowledge. –S.V.

शिवम् सर्व.गतम् शान्तम् बोध.आत्मक max जम् शुभम् ।

zivam sarva.gatam zAntam bodha.Atmakam ajam zubham |

तद् एक.भावनम् राम सर्व.त्याग इति स्मृतः ।

tat eka.bhAvanam rAma sarva.tyAga* iti smRta: |

भावयच् छश्वदन्तम् स्वम् कार्यम् कर्म समाचर ॥६।१२६।१०१॥

bhAvayat*zazvadantam svam kAryam karma samAcara ||6|126|101||

.

zivam sarva.gatam zAntam *the peaceful ubiquitous shiva *

bodha *you should realize *

Atmakam

ajam zubham *unborn & pure *

tad eka.bhAvanam *that One.feeling *

o *rAma*

sarva.tyAga iti smRta: *all.abandoning as it is known *

bhAvayat*zazvadantam svam *becoming once again Urself *

kAryam karma samAcara

*vlm.101. Again this self absorption is the conceiving of one's.self,

as he is the all pervasive spirit of Siva, which is increate,

self.conscious and ever benevolent to all. This conception of

one's self is tantamount to his renunciation of every thing

besides himself.

*sv.95.101 Non.thinking is known as yoga. Remaining in that state, perform

appropriate actions or do nothing! For the words "thinking" and

"non.thinking", the text uses the words saMvedanam and asaMvedanam which
imply much more than mere thinkingh e.g. cognition, comprehension,
experience and knowledge. –S.V.

अहम् मम इति संविदन् न दुःखतो विमुञ्च्यते ।

aham mama iti saMvidan na du:khata: vimuJcyate |

aham mama iti saMvidan na du:khata: vimuJcyate | asaMvidan vimucyate

yat Ipsitam samAcara

*. *

*vlm.102. He who has the sense of his egoism and meism (i.e. that this is I
and these are mine), is never released from the miseries of life; it is the
negation of this sensation that produces our liberation, and therefore it
is at the option of every body, to do either this or that for his bondage
or salvation.

*sv.102 As long as thoughts of 'I' and 'mine' persist, sorrow does not
cease. When such thoughts cease, sorrow ceases. Knowing this, do as you
please.

@@@

DN6126 THE SEVEN LEVELS OF WISDOM 3.JA10.12

सर्ग ६.१२६

sarga 6.126

राम उवाच ।

rAma uvAca |

सप्तानाम् योग.भूमीना max भ्यासः क्रियते कथम् ।

sapta.anAm yoga.bhUmi.inAm abhyAsa: kriyate katham |

कीदृशानि च चिह्नानि भूमिकाम् प्रति योगतः ॥६।१२६।१॥

kIdRza.ani ca cihna.ani bhUmika.am prati yogata: ||6|126|1||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

प्रवृत्तश् च निवृत्तश् च भवति द्वि.विधः पुमान् ।

pravRtta: a nivRtta: a bhavati dvi.vidha: pumAn |

स्वर्ग.अपवर्ग.उन्मुखयोः शृणु लक्षण* mex *तयोः ॥६।१२६।२॥

svarga.apavarga.unmukhayoH zRNu lakSa*Na.m *etayo: ||6|126|2||

कियत् तन्.नाम निर्वाणम् वरम् संसृतिर् एव मे ।

kiyat tat.nAma nirvA*Na.m *v*ara.m *saMsRti: eva me |

अनेक.जन्मना max न्ते विवेकी जायते पुमान् ॥६।१२६। ४॥

aneka.janmanAm ante vivekI jAyate pumAn ||6|126|4||

असारा बत संसार.व्यवस्था अलम् मम एतया ।

asArA bata saMsAra.vyavasthA alam mama etayA |

किम् कर्मभिः पर्युषितैर् दिनम् तैर् एव नीयते ॥६।१२६। ५॥

kim karmabhi: paryuSitai: dinam tai: eva nIyate ||6|126|5||

क्रिया अतिशय.निर्मुक्तम् किम् स्याद् विश्रमणम् परम् ।

kriyA atizaya.nirmuktam kim syAt vizrama*Na.m *p*ara.m *|

इति निश्चयवान् यो ऽन्तः स "निवृत्त" इति स्मृतः ॥६।१२६। ६॥

iti nizcayavAn ya: anta: sa* nivRtta* iti smRta: ||6|126|6||

07कथम् विरागवन् भूत्वा संसार.अब्धिम् तरामि अहम् ।

कथम् विरागवन् भूत्वा संसार.अब्धिम् तराम्य् अहम् ।

katham virAgavan bhUtvA saMsAra.abdhim tarAmi aham |

एवम् विचारण.परो यदा भवति सन्मतिः ॥६।१२६। ७॥

evam vicAraNa.para: yadA bhavati sanmati: ||6|126|7||

विराग* mux *पया* tyax *न्तर् भावना* svax *नुवासरम् ।

virA*ga.m *upayAti antar bhAvanAsu anuvAs*ara.m *|

क्रिया* suux *दार.रूपासु क्रमते मोदते ऽन्वहम् ॥६।१२६। ८॥

kriyAsu udAra.rUpAsu kramate modate anvaham ||6|126|8||

ग्राम्यासु जड.चेष्टासु सततम् विचिकित्सति ।

grAmyAsu jaDa.ceSTAsu satatam vi.cikitsati |

न उदाहरति मर्माणि पुण्य.कर्माणि सेवते ॥६।१२६। ९॥

na udAharati marm*a.aNi *puNya.karm*a.aNi *sevate ||6|126|9||

मनो ऽ* nux *द्वेग.कारीणि मृदु.कर्माणि सेवते ।

mana: an.udvega.kArINi mRdu.karm*a.aNi *sevate |

पापाद्बिभेति सततम् न च भोग max पेक्षते ॥६।१२६।१०॥

pApAt bibheti satatam na ca bho*ga.m *apekSate ||6|126|10||

स्नेहप्रणयगर्भाणि पेशला* nyux *चितानि च ।

sneha.praNaya.garbh*a.aNi *pezal*a.ani *ucita.ani ca |

दे*शका** lox *पपन्नानि वचना* nyax *भि.भाषते ॥६।१२६।११॥

deza.kAla.upapanna.ani vacan*a.ani *abhi.bhASate ||6|126|11||

त* dax *सौ प्रथमा* mex *काम् प्राप्तो भवति भूमिकाम् ।

tat asau prathamAm ekAm prApta: bhavati bhUmika.am |

मनसा कर्मणा वाचा सज्जना* nux *पसेवते ॥६।१२६।१२॥

manasA karmaNA vAcA sat.janAn upasevate ||6|126|12||

यतः कुतश्चि* daax *निय ज्ञात.शास्त्रा* nyax *वेक्षते ।

yata: kuta:cit Aniya jJAta.zAstr*a.aNi *avekSate |

एवंविचारवान् यः स्यात् संसारोत्तारणम् प्रति ॥६।१२६।१३॥

evaM.vicAravAn ya: syAt saMsAra.uttAra*Na.m *prati ||6|126|13||

स भूमिकावा* nix tyux *क्तः शेषः स्वार्थ इति स्मृतः ।

विचार.नाम्नी* mix *तरा* maax *गतो योग.भूमिकाम् ॥६।१२६।१४॥

sa* bhUmikAvAn iti ukta: zeSa: svArtha* iti smRta: |

vicAra.nAmnIm ita*ra.am <http://ra.am> *Agata: yoga.bhUmika.am ||6|126|14||

श्रुति.स्मृति.सदाचार.धारणा.ध्यान.कर्मणाम् ।

zruti.smRti.sadAcAra.dhAraNA.dhyAna.karmaNAm |

मुख्यया व्याख्यया ख्याताञ् श्रयते श्रेष्ठ.पण्डिताम् ॥६।१२६।१५॥

mukhyayA vyAkhyayA khyAtAn zrayate zreSTha.paNDitAm ||6|126|15||

पदार्थ.प्रविभाग.ज्ञH कार्य.अकार्य.विनिर्णयम् ।

padArtha.pravibhAga.jJa: kArya.akArya.vinirNayam |

जाना* tyax *धिगत.श्रव्यो गृहम् गृह.पतिर् यथा ॥६।१२६।१६॥

jAnAti adhigata.zravya: gRham gRha.pati: yathA ||6|126|16||

मदाभिमान* maax *त्म.आर्य.मोह.लोभ.अतिशायिताम् ।

mada.abhimAnam Atma.Arya.moha.lobha.atizAyitAm |

बहिर् अप्य् आश्रिताम् ईषत् त्यज* tyax *हिर् इव त्वचम् ॥६।१२६।१७॥

bahi: api AzritAm ISat tyajati ahi: iva tvacam ||6|126|17||

इत्थम् भूत.मतिः शास्त्र.गुरु.सज्जन.सेवनात् ।

ittham bhUta.mati: zAstra.guru.sat.jana.sevanAt |

स.रहस्य max शेषेन यथाव* dax *धिगच्छति ॥६।१२६।१८॥

sa.rahasyam azeSena yathAvat adhigacchati ||6|126|18||

अ.संसङ्ग.अभिधा max न्याम् तृतीयाम् योग.भूमिकाम् ।

a.saMsaGga.abhidhAm anyAm tRtIyAm yoga.bhUmika.am |

ततः पत* tyax *सौ कान्तः पुष्प.शय्या* mix *व अमलाम् ॥६।१२६।१९॥

tata: patati asau kAnta: puSpa.zayyAm iva amalAm ||6|126|19||

यथावच्छास्त्र.वाक्य.अर्थम् मति* maax *धाय निश्चलम् ।

yathAvat*zAstra.vAkya.artham matim AdhAya nizcalam |

तापसा आश्रम.विश्रामैर् अध्यात्म.कथन.क्रमैः ॥६।१२६।२०॥

tApasA Azrama.vizrAmai: adhyAtma.kathana.kramai: ||6|126|20||

संसार.निन्दकैस् तद्.वत् वैराग्य.करण.क्रमैः ।

saMsAra.nindakai: tat.vat vairAgya.karaNa.kramai: |

शिला.शय्या.समासीनो जरयत्य् आयुर् आततम् ॥६।१२६।२१॥

zilA.zayyA.samAsIno jarayati Ayu: Atatam ||6|126|21||

वन.वास.विहारेण चित्त.उपशम.शोभिना ।

vana.vAsa.vihAreNa citta.upazam a.zobhinA |

अ.सङ्ग.सुख.सौम्येन कालम् नयति नीतिमान् ॥६।१२६।२२॥

a.saGga.sukha.saumyena kAlam nayati nItimAn ||6|126|22||

अभ्यासात् साधु.शास्त्राणाम् करणात् पुण्य.कर्मणाम् ।

abhyAsAt sAdhu.zAstrANAm karaNAt puNya.karmaNAm |

जन्तोर् यथावद् एव इयम् वस्तु.दृष्टिः प्रसीदति ॥६।१२६।२३॥

janto: yathAvat eva iyam vastu.dRSTi: prasIdati ||6|126|23||

तृतीयम् भूमिकाम् प्राप्य बुधो ऽनुभवति स्वयम् ।

tRtIyam bhUmika.am prApya budha: anubhavati svayam |

द्विःप्रकार max .संसङ्गम् तस्य भेद* mix *मम् शृणु ॥६।१२६।२४॥

dvi:prakAram a.saMsaG*ga.m *tasya bhedam imam zRNu ||6|126|24||

द्वि.विधो ऽय max .संसङ्गः सामान्यः श्रेष्ठ एव च ।

dvi.vidha: ayam a.saMsaGga: sAmAnya: zreSTha* eva ca |

न अहम् कर्ता न भोक्ता च न बाध्यो न च बाधकः ॥६।१२६।२५॥

na aham kartA na bhoktA ca na bAdhya: na ca bAdhaka: ||6|126|25||

इ* tyax *सञ्जन max र्थेषु सामान्य.असङ्ग.नामकम् ।

iti asaJjanam artheSu sAmAnya.asaGga.nAmakam |

प्राक्.कर्म.निर्मितम् सर्वम् ईश्वर.अधीर* mex *व च ॥६।१२६।२६॥

prAk.karma.nirmitam sarvam Izvara.adhIram eva ca ||6|126|26||

सुखम् वा यदि वा दुःखम् का एव अत्र मम कर्तृता ।

sukham vA yadi vA du:kham kA eva atra mama kartRtA |

भोगाभोगा महारोगाः सम्पदः परमापदः ॥६।१२६।२७॥

bhogAbhogA* mahArogA: sampada: paramApada: ||6|126|27||

वियोगाय एव संयोगा आधयो व्याधयो धियः ।

viyogAya eva saMyogA* Adhaya: vyAdhaya: dhiya: |

कालः कवलन.उद्युक्तः सर्व.भावान् अनारतम् ॥६।१२६।२८॥

kAla: kavalana.udyukta: sarva.bhAvAn anAratam ||6|126|28||

अन्.आस्थया इति भावनाम् य* dax *भावन* maax *न्तरम् ।

an.AsthayA iti bhAvanAm yat abhAvanam Ant*ara.m *|

वाक्यार्थ.लग्न max लसः सामान्यो ऽसाव् अ.संगमः ॥६।१२६।२९॥

vAkyArtha.lagnam alasa: sAmAnya: asau a.saMgama: ||6|126|29||

अनेक.क्रम.योगेन संयोगेन सह आत्मनाम् ।

aneka.krama.yogena saMyogena saha AtmanAm |

वियोगेन असता max न्तः प्रयोगेन आत्म.संविदाम् ॥६।१२६।३०॥

viyogena asatAm anta: prayogena Atma.saMvidAm ||6|126|30||

पौरुषेण प्रयत्नेन संतत.अभ्यास.योगतः ।

pauruSeNa prayatnena saMtata.abhyAsa.yogata: |

करामलक.वत् वस्तुनि आगते स्फुटताम् दृढम् ॥६।१२६।३१॥

karAmalaka.vat vastuni Agate sphuTatAm dRDham ||6|126|31||

संसार.अम्बु.निधेः पारे सारे परम.कारणे ।

saMsAra.ambu.nidheH pAre sAre parama.kAraNe |

न अहम् कर्ता.ईश्वरः कर्ता कर्म वा प्राकृतम् मम ॥६।१२६।३२॥

na aham kartA.Izvara: kartA karma vA prAkRtam mama ||6|126|32||

कृत्वा दूरतरे नून* mix *ति शब्दार्थ.भावनम् ।

kRtvA dUratare nUnam iti zabdArtha.bhAvanam |

यन् मौन* maax *सनम् शान्तम् तच् छ्रेष्ठ.अ.सङ्ग उच्यते ॥६।१२६।३३॥

yat maunam Asanam zAntam tat*zreSTha.a.saGga* ucyate ||6|126|33||

यन् न अन्तर् न बहिर् न अधो न ऊर्ध्वम् न आशासु न अम्बरे ।

yat na antar na bahir na adha: na Urdhvam na AzAsu na ambare |

न पदार्थे न अपदार्थे च जडे न च चेतने ॥६।१२६।३४॥

na padArthe na apadArthe ca jaDe na ca cetane ||6|126|34||

आसितम् भासनम् शान्त max भासम् नभसा समम् ।

Asitam bhAsanam zAntam abhAsam nabhasA samam |

अन्.आद्यन्त max जम् कान्तम् कच् छ्रेष्ठ.असङ्ग उच्यते ॥६।१२६।३५॥

an.Adyantam ajam kAntam kat*zreSTha.asaGga* ucyate ||6|126|35||

संतोष.आमोद.मधुरः सत्कार्य.अमल.पल्लवः ।

saMtoSa.Amoda.madhura: satkArya.amala.pallava: |

चित्त.नालाग्र.संलीनो विघ्न.कण्टक.संकटः ॥६।१२६।३६॥

citta.nAlAgra.saMlIna: vighna.kaNTaka.saMkaTa: ||6|126|36||

विवेक.पद्मो रूढो ऽन्तर्.विचार.अर्क.विलासितः ।

समवायाद् विशुद्धानाम् संचयात् पुण्य.कर्मणाम् ।

samavAyAt vizuddha.anAm saMcayAt puNya.karmaNAm |

काकतालीय.योगेन प्रथमा उदेति भूमिका ॥६।१२६।३८॥

kAkatAlIya.yogena prathamA udeti bhUmikA ||6|126|38||

भूमिः प्रोदित.मात्रा तैर् अमृत.अङ्करिका इव सा ।

bhUmi: prodita.mAtrA tai: amRta.aGkarikA iva sA |

विवेकेन अम्बु.सेकेन रक्ष्या पाल्या प्रयत्नतः ॥६।१२६।३९॥

vivekena ambu.sekena rakSyA pAlyA prayatnata: ||6|126|39||

येन अंशेन उल्लसत्य् एषा विचारेण उदयम् नयेत् ।

yena aMzena ullasati eSA vicAreNa udayam nayet |

एषा हि परिमृष्ट.अन्तरन्यासाम् प्रसव.एकभूः ।

eSA hi parimRSTa.antaranyAsAm prasava.ekabhU: |

द्वितीयाम् भूमिकाम् यत्नात् तृतीयाम् प्राप्नुयात् तत: ॥६।१२६।४१॥

dvitIyAm bhUmika.am yatnAt tRtIyAm prApnuyAt tata: ||6|126|41||

श्रेष्ठा संसङ्गता ह्य् एषा तृतिया भूमिका अत्र हि ।

zreSThA saMsaGgatA hi eSA tRtiyA bhUmikA atra hi |

भवति प्रोज्झित.अशेष.संकल्प.कलनः पुमान् ॥६।१२६।४२॥

bhavati projjhita.azeSa.saMkalpa.kalana: pumAn ||6|126|42||

राम उवाच ।

rAma uvAca |

मूढस्य असत्.कु* lox *त्थस्य प्रवृत्तस्य अधमस्य च ।

mUDhasya asat.kula.utthasya pravRttasya adhamasya ca |

अप्राप्त.योगि.सङ्गस्य कथ* mux *त्तरणम् भवेत् ॥६।१२६।४३॥

aprApta.yogi.saGgasya katham uttara*Na.m *bhavet ||6|126|43||

एका max थ द्वितीयाम् वा तृतीयाम् चेतरश् च वा ।

ekAm atha dvitIyAm vA tRtIyAm cetara: a vA |

आरूढस्य मृतस्य अथ कीदृशी भगवन् गतिः ॥६।१२६।४४॥

ArUDhasya mRtasya atha kIdRzI bhagavan gati: ||6|126|44||

वसिष्ठ* उवाच ।

vasiSTha uvAca |

yAvat janma.antara.zatai: kAkatAlIya.yogata: ||6|126|45||

*sv. by accidental coincidence.

अथवा साधु.संगत्या वैराग्यम् न अभ्य्.उदेति हि ।

athavA sAdhu.saMgatyA vairAgyam na abhi.udeti hi |

वैराग्यो ऽभ्युदिते जन्तोर् अवश्यम् भूमिका उदयः ॥६।१२६।४६॥

vairAgya: abhyudite jantoH avazyam bhUmikA udaya: ||6|126|46||

ततः नश्यति संसार इति शास्त्र.अर्थ.संग्रहः ।

tata: nazyati saMsAra* iti zAstra.artha.saMgraha: |

योग.भूमिकया उत्क्रान्त.जीवितस्य शरीरिणः ॥६।१२६।४७॥

yoga.bhUmikayA utkrAnta.jIvitasya zarIriNa: ||6|126|47||

भूमिक.अंश.अनुसारेण क्षीयते पूर्व.दुष्कृतम् ।

bhUmika.aMza.anusAreNa kSIyate pUrva.duSkRtam |

ततः सुर.विमानेषु लोकपाल.पुरेषु च ॥६।१२६।४८॥

tata: sura.vimAneSu lokapAla.pureSu ca ||6|126|48||

मेरु.उपवन.कुञ्जेषु रमते रमणी.सखः ।

meru.upavana.kuJjeSu ramate ramaNI.sakha: |

ततः सुकृत.सम्भारे दुष्कृते च पुरा कृते ॥६।१२६।४९॥

tata: sukRta.sambhAre duSkRte ca purA kRte ||6|126|49||

भोग.जाले परिक्षीणे जायन्ते योगिनो भुवि ।

bhoga.jAle parikSINe jAyante yogina: bhuvi |

शुचीनाम् श्रीमताम् गेहे सुप्ते गुणवताम् सताम् ॥६।१२६।५०॥

zuci.inAm zrImatAm gehe supte guNavatAm satAm ||6|126|50||

जनित्वा योग* mex *व एते सेवन्ते योग.वासिताः ।

janitvA yo*ga.m *eva ete sevante yoga.vAsitA: |

तत्र प्राग्.भावना.अभ्यस्त.योगभूमि.क्रमम् बुधाः ।

tatra prAk.bhAvanA.abhyasta.yogabhUmi.kramam budhA: |

स्मृत्वा परिपतन्त्य् उच्चैर् उत्तरम् भूमिका.क्रमम् ॥६।१२६।५१॥

smRtvA paripatanti uccai: utt*ara.m *bhUmikA.kramam ||6|126|51||

भूमिका.त्रितियम् त्व् एतद् राम जाग्रद् इति स्मृतम् ।

bhUmikA.tritiyam tu etat rAma jAgrat iti smRtam |

यथावद् भेद.बुद्ध्या इदम् तज् जाग्रद् इति दृश्यते ॥६।१२६।५२॥

yathAvat bheda.buddhyA idam tat jAgrat iti dRzyate ||6|126|52||

उदेति योग.युक्ताना max त्र केवल* maax *र्यता ।

याम् दृष्ट्वा मूढ.बुद्धिना max भ्युदेति मुमुक्षुता ॥६।१२६।५३॥

udeti yoga.yukta.anAm atra kevalam AryatA |

yAm dRSTvA mUDha.buddhinAm abhy.udeti mumukSutA ||6|126|53||

कर्तव्य* maax *चरन् काम max कर्तव्य max नाचरन् ।

kartavyam Acaran kAmam akartavyam anAcaran |

तिष्ठति प्राकृत.आचारो यः स आर्य इति स्मृतः ॥६।१२६।५४॥

tiSThati prAkRta.AcAra: ya: sa* Arya* iti smRta: ||6|126|54||

यथाचारम् यथाशास्त्रम् यथाचित्तम् यथास्थितम् ।

yathAcAram yathAzAstram yathAcittam yathAsthitam |

व्यवहार* mux *प.आदत्ते यः स आर्य इति स्मृतः ॥६।१२६।५५॥

vyavahAram upa.Adatte ya: sa* Arya* iti smRta: ||6|126|55||

प्रथमाया max ङ्कुरितम् द्वितीयायाम् विकासितम् ।

prathamAyAm aGkuritam dvitIyAyAm vikAsitam |

फली.भूतम् तृतीयाया* maax *र्यत्वम् योगिनो भवेत् ॥६।१२६।५६॥

phalI.bhUtam tRtIyAyAm Aryatvam yogina: bhavet ||6|126|56||

आर्यतायाम् मृतो योगी शुभ.संकल्प.सम्भृतान् ।

AryatAyAm mRta: yogI zubha.saMkalpa.sambhRtAn |

भोगान् भुक्त्वा चिरम् कालम् योगवाञ् जायते पुनः ॥६।१२६।५७॥

bhogAn bhuktvA ciram kAlam yogavAn jAyate puna: ||6|126|57||

भूमिका.त्रितय.अभ्यासा* dax *ज्ञाने क्षय* maax *गते ।

निर्विभाग max नाद्यन्तम् योगिनो युक्त.चेतसः ।

nirvibhA*ga.m *anAdyantam yogina: yukta.cetasa: |

समम् सर्वम् प्रपश्यन्ति चतुर्थी भुमिका.मिताः ॥६।१२६।५९॥

samam sarvam prapazyanti caturthI bhumikA.mitA: ||6|126|59||

अद्वैते स्थैर्य* maax *याते द्वैते प्रशम* maax *गते ।

pazyanti svapnavat lokAn caturthI bhUmikAmitA: ||6|126|60||

सत्ता.अवशेष एव आस्ते पञ्चमीम् भूमिकाम् गतः ।

sattA.avazeSa* eva Aste paJcamIm bhUmika.am gata: |

पञ्चमीम् भूमिका* mex *त्य सुषुप्त.पद=नामिकाम् ॥६।१२६।६२॥

paJcamIm bhUmika.am etya suSupta.pada=nAmika.am ||6|126|62||

शान्त.अशेष.विशेष.अंशस् तिष्ठ* tyax *द्वैत.मात्रके ।

zAnta.azeSa.vizeSa.aMza: tiSThati advaita.mAtrake |

गलित.द्वैत.निर्भास* mux *दितो ऽन्तः प्रबुद्धवान् ॥६।१२६।६३॥

galita.dvaita.nirbhAsam udita: anta: prabuddhavAn ||6|126|63||

सुषुप्त.घन एव आस्ते पञ्चमीम् भूमिका* mix *तः ।

suSupta.ghana* eva Aste paJcamIm bhUmika.am ita: |

अन्तर्.मुखतया तिष्ठन् बहिर्.वृत्ति.परो ऽपि सन् ॥६।१२६।६४॥

antar.mukhatayA tiSThan bahir.vRtti.para: api san ||6|126|64||

परि.शान्ततया नित्यम् निद्रालुर् इव लक्ष्यते ।

pari.zAntatayA nityam nidrAlu: iva lakSyate |

कुर्वन्न् अभ्यास* mex *तस्याम् भूमिकायाम् विवासन: ॥६।१२६।६५॥

kurvan abhyAsam etasyAm bhUmikAyAm vivAsana: ||6|126|65||

षष्ठीम् तुर्य.अभिधा max न्याम् क्रमात् क्रमति भूमिकाम् ।

SaSThIm turya.abhidhAm anyAm kramAt kramati bhUmika.am |

यत्र न असन् न सद् रूपो न अहम् न अप्य् अन्.अहम्कृतिः ॥६।१२६।६६॥

yatra na asat na sat rUpa: na aham na api an.ahamkRti: ||6|126|66||

केवलम् क्षीण.मनन* maax *स्ते द्वैत.ऐक्य.निर्गतः ।

kevalam kSINa.mananam Aste dvaita.aikya.nirgata: |

निर्ग्रन्थिः शान्त.संदेहो जीवन्मुक्तो विभावनः ॥६।१२६।६७॥

nirgranthi: zAnta.saMdeho jIvanmukta: vibhAvana: ||6|126|67||

अनिर्वानो ऽपि निर्वाणश् चित्र.दीप इव स्थितः ।

anirvAna: api nirvANa: citra.dIpa* iva sthita: |

अन्तH शून्यो बहिH शून्यH शून्यH कुम्भ इव अम्बरे ॥६।१२६।६८॥

anta: zUnya: bahi: zUnya: zUnya: kumbha* iva ambare ||6|126|68||

अन्तर् पूर्णो बहिर् पूर्णः पूर्ण.कुम्भ इव अर्णवे ।

antar pUrNa: bahir pUrNa: pUrNa.kumbha* iva arNave |

किंचिद् एव एष सम्पन्नस् त्व् अथ वा एष न किम्चन ॥६।१२६।६९॥

kiMcit eva eSa* sampanna: tu atha vA eSa* na kimcana ||6|126|69||

षष्ठ्याम् भूम्या max सौ स्थित्वा सप्ततीम् भूमि* maax *प्नूयात् ।

SaSThyAm bhUmyAm asau sthitvA saptatIm bhUmim ApnUyAt |

विदेह.मुक्तता तु उक्ता सप्तमी योग.भूमिका ॥६।१२६।७०॥

videha.muktatA tu uktA saptamI yoga.bhUmikA ||6|126|70||

अगम्या वचसाम् शान्ता सा सीमा भव.भूमिषु ।

agamyA vacasAm zAntA sA sImA bhava.bhUmiSu |

कैश्चित् प्रकृति.पुम्.भाव.विवेक इति भाविता ।

kai:cit prakRti.pum.bhAva.viveka* iti bhAvitA |

अन्यैर् अप्य् अन्यथा नाना.भेदैर् आत्म.विकल्पितैः ॥६।१२६।७२॥

anyai: api anyathA nAnA.bhedai: Atma.vikalpitai: ||6|126|72||

नित्य max व्यपदेश्य अपि कथम्.चिद् उपदिश्यते ।

nityam avyapadezya api katham.cit upadizyate |

सप्त एता भूमिकाः प्रोक्ता मया तव रघूद्वह ॥६।१२६।७३॥

sapta etA* bhUmikA: proktA* mayA tava raghUdvaha ||6|126|73||

आसा max भ्यास.योगेन न दुःख max नुभूयते ।

AsAm abhyAsa.yogena na du:kham anubhUyate |

अस्त्य् अत्यन्त.मद.उन्मत्ता मृदु.मन्थर.चारिणी ॥६।१२६।७४॥

asti atyanta.mada.unmattA mRdu.manthara.cAriNI ||6|126|74||

करिणी विग्रह.व्यग्रा महादशन.शंसिनी ।

kariNI vigraha.vyagrA mahAdazana.zaMsinI |

सा चेन् निहन्यते नून max नन्त.अनर्थ.कारिणी ॥६।१२६।७५॥

sA cet nihanyate nUnam ananta.anartha.kAriNI ||6|126|75||

तद् एतासु समग्रासु भूमिकासु नरो जयी ।

tat etAsu samagrAsu bhUmikAsu naro jayI |

करिणी मदमत्ता सा यावन् न विजित.ओजसा ॥६।१२६।७६॥

kariNI madamattA sA yAvat na vijita.ojasA ||6|126|76||

को नाम सुभटस् तावत् सम्पत्.समर.भूमिषु ।

ka: nAma subhaTa: tAvat sampat.samara.bhUmiSu |

राम उवाच ।

rAma uvAca |

का असौ प्रमत्ता करिणी काश् च ता रण.भूमयः ॥६।१२६।७७॥

kA asau pramattA kariNI kA: ca tA* raNa.bhUmaya: ||6|126|77||

कथम् नि.हन्यते च एषा क्व च एषा रमते चिरम् ।

katham nihanyate ca eSA kva ca eSA ramate ciram |

वसिष्ठ* उवाच ।

vasiSTha uvAca |

mada: asyA* vAsanA.vyUha: sarvata: prasarat.vapu: ||6|126|80||

संसार.दृष्टयो राम तस्याः समर.भूमयः ।

saMsAra.dRSTaya: rAma tasyA: samara.bhUmaya: |

भूयो यत्र अनुभवति नरो जय.पर.अजयौ ॥६।१२६।८१॥

bhUya: yatra anubhavati nara: jaya.para.ajayau ||6|126|81||

इच्छा.नागी निहन्त्य् एषा कृपणाज् जीव.संचयान् ।

icchA.nAgI nihanti eSA kRpaNAt jIva.saMcayAn |

वासना इहा मनाश् चित्तम् संकल्पो भावनम् स्पृहा ॥६।१२६।८२॥

vAsanA ihA manA: cittam saMkalpa: bhAvanam spRhA ||6|126|82||

इत्य्+आदि.निवहो नाम्ना अस्य अस्त्व् आशय.कोशगः ।

iti+Adi.nivaha: nAmnA asya astu Azaya.kozaga: |

धैर्य.नाम्ना वर.अस्त्रेण प्रसृता max वहेलया ॥६।१२६।८३॥

dhairya.nAmnA vara.astreNa prasRtAm avahelayA ||6|126|83||

तावद् उग्रा कुसंसार.महाविष.विषूचिका ।

tAvat ugrA ku.saMsAra.mahAviSa.viSUcikA |

एतावद् एव संसार इद max स्त्व् इति यन् मनः ॥६।१२६।८५॥

etAvat eva saMsAra* idam astu iti ya mana: ||6|126|85||

अस्य तु उपशमो मोक्ष इत्य् एवम् ज्ञान.संग्रहः ।

asya tu upazama: mokSa* iti evam jJAna.saMgraha: |

प्रसाद.कारिणी स्वच्छा निरिच्छे विमल.आकृतौ ॥६।१२६।८६॥

prasAda.kAriNI svacchA niricche vimala.AkRtau ||6|126|86||

तैल.बिन्दुर् इव आदर्शे विश्राम्य* tyux *पदेश.वाक् ।

taila.bindu: iva Adarze vizrAmyati upadeza.vAk |

अ.संवेदन.मात्रेण न उदेति इच्छाभव.अङ्कुरः ॥६।१२६।८७॥

a.saMvedana.mAtreNa na udeti icchAbhava.aGkura: ||6|126|87||

मनाग् अभ्युदिता एव इच्छा छेत्तव्या अनर्थ.कारिणी ।

manAg abhyuditA eva icchA chettavyA anartha.kAriNI |

अ.संवेदन.शस्त्रेण विषस्य इव अङ्कुर.आवली ॥६।१२६।८८॥

a.saMvedana.zastreNa viSasya iva aGkura.AvalI ||6|126|88||

इच्छा.विच्छुरितो जीवो विजहाति न दीनताम् ।

icchA.vicchurito jIvo vijahAti na dInatAm |

स्व.संवेदन.यत्नस् तु तृष्णी* mex *व अन्तरासनम् ॥६।१२६।८९॥

sva.saMvedana.yatnas tu tRSNIm eva antarAsanam ||6|126|89||

अवधान.विनिर्मुक्तः सुप्तम् शव.शतम् यथा ।

avadhAna.vi.nirmukta: suptam zava.zatam yathA |

ताम् प्रत्याहार.बडिशेन ईच्छा.मत्सीम् नियच्छत ॥६।१२६।९०॥

tAm pratyAhAra.baDizena IcchA.matsIm niyacchata ||6|126|90||

इदम् मे ऽस्त्व् इति संवेग* maax *हुः कल्पन* mux *त्तमाः ।

idam me astu iti saMve*ga.m *Ahu: kalpanam uttamA: |

अर्थस्य अ.भावनम् यत् तत् कल्पनात्याग उच्यते ॥६।१२६।९१॥

arthasya a.bhAvanam yat tat kalpanAtyAga* ucyate ||6|126|91||

स्मरणम् विद्धि संकल्पम् शिव max .स्मरणम् विदुः ।

smara*Na.m *viddhi saMkalpam zivam a.smara*Na.m *vidu: |

तत्र प्राग्.अनुभूतम् च न अनुभूतम् च भाव्यते ॥६।१२६।९२॥

tatra prAk.anubhUtam ca na anubhUtam ca bhAvyate ||6|126|92||

अनुभूतम् न अनुभूतम् स्मृतिम् विस्मृत्य काष्ठवत् ।

anubhUtam na anubhUtam smRtim vismRtya kASThavat |

सर्व* mex *व आशु विस्मृत्य गूढस् तिष्ठ महामतिः ॥६।१२६।९३॥

sarvam eva Azu vismRtya gUDha: tiSTha mahAmati: ||6|126|93||

ऊर्ध्व.बाहुर् विरौम्य् एष न च कश्चिच् छृणोति तत् ।

Urdhva.bAhu: viraumi eSa* na ca ka:cit*zRNoti tat |

अ.संकल्पः परम् श्रेयः स कि max न्तर् न भाव्यते ॥६।१२६।९४॥

a.saMkalpa: p*ara.m *zreya: sa* kim antar na bhAvyate ||6|126|94||

किल तूष्णीम् स्थितेन एव तत्.पदम् प्राप्यते परम् ।

kila tUSNIm sthitena eva tat.padam prApyate p*ara.m *|

परमम् यत्र साम्राज्य max पि, राम, तृणायते ॥६।१२६।९५॥

paramam yatra sAmrAjyam api, rAma, tRNAyate ||6|126|95||

गम्य.देश.एक.निष्ठस्य यथा पान्थस्य पादयोः ।

gamya.deza.eka.niSThasya yathA pAnthasya pAdayo: |

स्पन्दो विगत.संकल्पस् तथा स्पन्दः स्व.कर्मसु ॥६।१२६।९६॥

spanda: vigata.saMkalpa: tathA spanda: sva.karmasu ||6|126|96||

बहुना अत्र विमुक्तेन संक्षेपाद् इद* mux *च्यते ।

bahunA atra vimuktena saMkSepAt idam ucyate |

संकल्पनम् परो बन्धस् त* dax *.भावो विमुक्तता ॥६।१२६।९७॥

saMkalpanam para: bandha: tat a.bhAva: vimuktatA ||6|126|97||

सर्व* mex *व max जम् शान्त max नन्तम् ध्रुव max व्ययम् ।

sarvam evam ajam zAntam anantam dhruvam avyayam |

पश्यन् भूतार्थ.चिद्.रूपम् शान्त* maax *स्व यथासुखम् ॥६।१२६।९८॥

pazyan bhUtArtha.cit.rUpam zAntam Asva yathAsukham ||6|126|98||

अ.वेदनम् विदुर् योगम् शान्त* maax *सित max क्षयम् ।

a.vedanam vidu: yo*ga.m *zAntam Asitam akSayam |

योग.स्थः कुरु कर्माणि निर्वासनो ऽथ मा कुरु ॥६।१२६।९९॥

yoga.stha: kuru karm*a.aNi *nirvAsana: atha mA kuru ||6|126|99||

अ.वेदनम् विदुर् योगम् चित्त.क्षय max कृत्रिमम् ।

a.vedanam vidu: yo*ga.m *citta.kSayam akRtrimam |

अत्यन्तम् तन्.मयो भूत्वा तथा तिष्ठ यथा असि भो ॥६।१२६।१००॥

atyantam tan.maya: bhUtvA tathA tiSTha yathA asi bho ||6|126|100||

शिवम् सर्व.गतम् शान्तम् बोध.आत्मक max जम् शुभम् ।

zivam sarva.gatam zAntam bodha.Atmakam ajam zubham |

तद् एक.भावनम् राम सर्व.त्याग इति स्मृतः ।

tat eka.bhAvanam rAma sarva.tyAga* iti smRta: |

भावयच् छश्वदन्तम् स्वम् कार्यम् कर्म समाचर ॥६।१२६।१०१॥

bhAvayat*zazvadantam svam kAryam karma samAcara ||6|126|101||

अहम् मम इति संविदन् न दुःखतो विमुञ्च्यते ।

aham mama iti saMvidan na du:khata: vimuJcyate |

असंविदन् विमुच्यते यद् ईप्सितम् समाचर ॥६।१२६।१०२॥

asaMvidan vimucyate yat Ipsitam samAcara ||6|126|102||

॥

.

*o**ॐm*

.

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *