fm6101 2.dc12-13 About sattva .z62

[jivadas]

in progress .v17

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fm6101 2.dc12-13 About sattva .z62

https://www.dropbox.com/s/e2c3sz0nwfbv9zh/fm6101%202.dc12-13%20About%20sattva%20.z62.docx?dl=0

 

 

 

Oॐm

 

 

 

 

 

 

 

About sattva

 

vasiShTha said—

 

01|Ø

इति कुम्भ-वचो राजा भावयंस् तद् अकृत्रिमम् ।

iti kumbha-vaca:_ rAjA bhAvayan tat_ akRtrimam |

स्वयम् आत्म.पदे तस्मिन् क्षणम् परिणतो ऽभवत् ॥१॥

svayam Atma.pade tasmin kSaNam pariNata:_ abhavat ||6|101|01||

.

iti kumbha-vaca: -

so the words of kumbha the Pot, rAjA,

bhAvayan_ tat_akRtrimam –

becoming That unaffectedly/naturally

svayam Atma.pade tasmin –

himself in self-state into That =

kSaNam pariNata:_abhavat –

instantly transformed he became.

*jd. iti kumbha-vaca: - so the words of kumbha the Pot, rAjA, bhAvayan_ tat_akRtrimam – becoming That unaffectedly/naturally svayam Atma.pade tasmin – himself in self-state into That =kSaNam pariNata:_abhavat – instantly transformed he became.

~vlm.1 VASISHTHA said.—After the prince had so far attended to the lectures of Kumbha, he remained for some time in silent and deep meditation of his soul as if in a state of trance.

 

02 Ø

बभूव .अमीलित-मनो लोचन: शान्त-वाङ्-मुनि: ।

babhUva_a-mIlita-mano_ locana: zAnta-vAG-muni: |

शिलातलाद् इव .उत्कीर्ण: निस्पन्द~अवयव~आकृति: ॥२॥

zilAtalAt_ iva _utkIrNa: nispanda~avayava~AkRti: ||2||

.

*

babhUva  – he became

a-mIlita-manas – sleepless of Mind

locana: zAnta-vAG-muni: – with the gaze of a quietly silent muni  

zilAtalAt_iva_utkIrNa: – from a rock-slab/grindstone carved

nispanda~avayava~AkRti: - still-body-formation.

Mo. zilAtalAd utkIrNa: pratimAdir iva ||

#amIlita a. unsleeping

#zilAtala n. slab of rock

~vlm.2. He continued with his intent-mind and fixed eyes and quite speechless all the while, and resembled the figure of a silent sage, and a carved statue without its motion and sensation.

 

03|Ø

ततो मुहूर्त-मात्रेण प्रबुद्धम् स्फुरित~ईक्षणम् ।

tato_ muhUrta-mAtreNa prabuddham sphurita~IkSaNam |

तम् उवाच महाबाहो चूडाला कुम्भ-रूपिणी ॥३॥

tam uvAca mahAbAho cUDAlA kumbha-rUpiNI ||3||

.

then

after the passage of an hour

he awoke with gleaming eyes

&

there, Master Archer, chUdAlA.Topknot said this to him

in her guise of the boy kumbha.Pot.

.

 

kumbha.Pot said—

 

04|Ø

कच्.चिद् अस्मिन् पदे स्फारे शुद्धे वितत-निर्मले ।

ka:cit_ asmin pade sphAre zuddhe vitata-nirmale |

सुतल्पे निर्विकल्पानाम् सुखम् विश्रान्तवान् असि ॥४॥

sutalpe nir.vikalpAnAm sukham vi.zrAntavAn_ asi ||4||

.

*

ka:cit_asmin pade sphAre zuddhe vitata-nirmale

sutalpe nirvikalpAnAm

sukham vizrAntavAn asi

~vlm.4. Kumbha said.—Say prince, how you enjoyed yourself in your short lived trance; did you feel in it that sweet composure of thy soul, as the yogis experience in their bed of steadfast meditation and unshaken hypnotism?

#vitata a. spread out, extended; drawn (as a bow-string); sutalpa comfortable bed; sphAra a. extensive; vizrAnta a. coming to rest or to an end.

 

05|o/

कच्.चिद् अन्त: प्रबुद्धो_असि कच्.चिद् भ्रान्तिस् त्वया_उज्झिता ।

कच्.चिद् ज्ञेयम् परिज्ञातम् दृष्टम् दृष्टव्यम् एव वा ॥५॥

ka:cit_anta: prabuddha:_asi ka:cit_bhrAnti:_tvayA_ujjhitA |

ka:cit_jJeyam parijJAtam dRSTam dRSTavyam eva vA ||5||

.

~jd.

kac.cit_anta: prabuddha:_asi - x =

ka:cit_bhrAnti:_tvayA_ujjhitA - x =

ka:cit_jJeyam parijJAtam - x =

dRSTam dRSTavyam eva vA - x.

~sv.5 I hope that you have been inwardly awakened spiritually, and that you know what there is to be known and see what there is to be seen.

~vlm.5. Say, were you awakened in your inmost soul! and set at large beyond the region of error and darkness; say, have you known the knowable one, and seen what is to be seen?

 

FIRE.CREST—

 

06|o/

भगवंस् त्वत्.प्रसादेन महा-विभव-भूमिका ।

bhagavan_  tvat.prasAdena mahA-vibhava-bhUmikA |

महती पदवी दृष्टा सर्वस्य_ऊर्ध्वम् स्थिता मया ॥६॥

mahatI padavI dRSTA sarvasya _Urdhvam sthitA mayA ||6||

.

O Sir, it was by your good grace, that

I have beheld a great glory in the most high heaven of heavens.

~jd.

bhagavan tvat.prasAdena - Lord, by your grace =

mahA-vibhava-bhUmikA - x =

mahatI padavI dRSTA - the Great Path seen =

sarvasya urdhvam - high above all =

sthitA mayA - seated by me.

*AB. mahA-vibhavo niratizaya~Anandas tal-lakSaNA bhUmikA | sarvasya hairaNya-garbha~Ananda~antasya viSaya~Ananda-jAtasya urdhvam utkarSakASTHAyAm sthitA ||

~vlm.6. Sikhidhwaja replied-O Sir, it was by your good grace, that I have beheld a great glory in the most high heaven of heavens.

 

07|Ø

सताम् विदित-वेद्यानाम् अहो वत महात्मनाम् ।

satAm vidita-vedyAnAm aho vata mahAtmanAm |

अपूर्व~एक~अमृत.मय: सङ्ग: सार-फल-प्रद: ॥७॥

apUrva~eka~amRta.maya: saGga: sAra-phala-prada: ||7||

.

*jd.

satAm vidita-vedyAnAm

aho vata mahAtmanAm

... and it is boundless, primal, and deathless,

o Lotus-eyes

how was it not attained before by me, the state of Self?

apUrva~eka~amRta.maya: saGga: sAra-phala-prada:

~vlm.7. I have beheld a state of bliss which is full of ambrosial delight, never yet known to mortals and whose sight is the most ultimate reward of the wishes of the best and most intelligent men, and of saints and mahátmas of great and high souls.

~sv.6-7 SIKHIDHVAJA replied: Indeed, Lord, by your grace I have seen the supreme state.

 

08|Ø

जन्मना .अपि मया लब्धम् यन् नाम न महामृतम् ।

janmanA _api mayA labdham yat_ nAma na mahAmRtam |

तद् अद्य त्वत्-समासङ्गात् तेन .एव .आसादितम् स्वयम् ॥८॥

tat_ adya tvat-samAsaGgAt_tena _eva _AsAditam svayam ||8||

.

~jd. janmanA_api mayA labdham yan nAma na mahAmRtam

This great nectar which is not got merely by my birth

tat_adya tvat.samAsaGgAt

that is now from association with you

tena_eva_AsAditam svayam

only by that is itself attained...

*AB. sAmAnya~uktam viziSya vivRNoti janmanA iti | tena mahA-amRta-svarUpa-bhUtena eva mayA AnAdya-jJAnAnn alabhdam tad adya tvat.samAsaGgAt svayam eva anAyAsenAsAditam || labdha a. met with; AsAdita a. put down; reached &c.

~vlm.8. It is in your society today, that I have felt a delight, to which I have never experienced in my life before.

~sv.8-9 How was it that it eluded my understanding so far?

~jd. janmanA_api mayA labdham yan nAma na mahAmRtam - this great nectar which is not got merely by my birth = tat_adya tvat.samAsaGgAt - that is now from association with you = tena_eva_AsAditam svayam = only by that is itself attained...

 

09|Ø

अनन्तम् आद्यम् अमृतम् च .एतत् कमल-लोचन ।

कथम् न .आसादितम् अभूत् पूर्वम् आत्म-पदम् मया ॥९॥

anantam Adyam amRtam ca _etat kamala-locana |

katham na _AsAditam abhUt pUrvam Atma-padam mayA ||9||

.

...

and it is boundless, primal, and deathless!

o Lotus-eyes

how was it not attained before, this state of Self, by me

?

.

~sv. How was it that it eluded my understanding so far?

 

kumbha.Pot—

 

10|o/

मनस्य् .उपशमम् याते त्यक्त-भोघ-एषणे स्थिते ।

manasi_upazamam yAte tyakta-bhoga~eSaNe sthite |

कषाय-पाके निर्वृते सर्वेन्द्रिय-गणस्य च ॥१०॥

kaSAya-pAke nirvRte sarva~indriya-gaNasya ca ||10||

.

when Mind has come to a peaceful end of wishing for abandoned pleasures

...

manasi_ upazamam yAte – when Mind has come to Quieting

tyakta-bhoga~eSaNe sthite – when abandonment of enjoyment-wishing is its state

kaSAya-pAke nirvRte sarva~indriya-gaNasya ca - and when the ripening of impurity is ended...

~vwv.198-99/10-11 When the mind has become tranquil and has given up the desire for enjoyment and when the burning of attachment of the entire group of senses (to worldly objects) has been accomplished...

*Ott.moralisms #kaSAya‑ -adj.- impurity, *ch.Up. • degeneracy *Buddh. •-• Comp. *k.–pAka: - impurity when "cooking", develops consequences • - *k‑nirvRta‑ -adj.- impurity extinguished •• also a bitter flavor & a color, variously given as the yellow or ochre (with implied dirtiness) of a monk's robe +

~sv. ... when the senses have also been rid of their colouring or covering.

* manasi_ upazamam yAte – when Mind has come to Quieting tyakta-bhoga~eSaNe sthite – when abandonment of enjoyment-wishing is its state kaSAya-pAke nirvRte sarva~indriya-gaNasya ca - and when the ripening of impurity is ended...

 

11|Ø

यान्ति चेतसि विश्रान्तिम् विमला देशिक~उक्तय: ।

yAnti cetasi vizrAntim vimalA dezika~uktaya: |

यथा सित~अंशुके शुद्धे बिन्दव: कुङ्कुम~अम्भस: ॥११॥

yathA sita~aMzuke zuddhe bindava: kuGkuma~ambhasa: ||11||

.

*

yAnti cetasi vizrAntim

When they go to Repose in the Awareness,

vimalA: dezika~uktaya:

the pure words of the teacher

yathA sita~aMzuke zuddhe

as in the cool clear rays (of the moon)

bindava: kuGkuma~ambhasa:

drops of saffron-water.

jd#diz #dezika-: a Guru or spiritual teacher; traveler.

~vwv.198-99/10-11 When the mind has become tranquil and has given up the for enjoyment and when the burning of attachment of the entire group of senses (to worldly objects) has been accomplished, the pure words of the preceptor rest in the mind (of the disciple) as drops of water colored by saffron (settle) on a pure white cloth.

~vlm.11. There arises a peace in the mind, which is purer than any earth born delight; and is as delightsome as the dew drops falling from flowers under the bright beams of cooling moonlight night.

~sv.11-12 (The previous efforts were not wasted, for)

 

12|Ø

कषयाणाम् अनन्तानाम् संभृतानाम् शरीरकै: ।

kaSayANAm anantAnAm sambhRtAnAm zarIrakai: |

स्व~वासना-स्वरूपाणाम् अद्य पाकस् तव .उदित: ॥१२॥

sva~vAsanA-svarUpANAm adya pAka:_tava _udita: ||12||

.

~jd. kaSayANAm  – of infusions 

anantAnAm  – of boundless

sambhRtAnAm - of accumulations =

zarIrakai: - w embodied ones =

sva.vAsanA-svarUpANAm  – of Ur.own conditioned nature 

adya pAka:_tava_udita: - now cooked/complete for you arisen.

~vlm.12. It is today, O prince, that your bad desires like the bitter taste of bodies, are bettered by your advancement in knowledge.

~sv.11-12 (The previous efforts were not wasted, for)

#sambhRta . accumulated.

~VA - now your countless natural vasanas, accumulated by past bodies

(in past births), become ripened. what does kaSAya mean in the context? Unripe?

~AS:The word कषाय probably means something bitter, pungnt, decay. Typically कषाय refers to something bitter which is diluted and reduced by boiling. Often medicine is treated thus. So, here, these vasanas are about to be cooked (पाक). As a result, they are supposed to lose their original nature and all impurities fall off from the body like a ripe fruit (as in v. 13). P.S. These days, कषाय is used as a synonym for tea!

13|Ø

देहान् मलानि सर्वाणि कालेन कमल-ईक्षण ।

dehAn malAni sarvANi kAlena kamala~IkSaNa |

साधो वृक्षात् फलानि .इव पाकेन विगलन्त्य् अध: ॥१३॥

sAdho vRkSAt_ phalAni _iva pAkena vigalanti_ adha: ||13||

.

*jd.

dehAn_ malAni sarvANi kAlena - x =

kamala~IkSaNa - x =

sAdho vRkSAt_phalAni_iva - x =

pAkena vigalanti_adha: - x.

~AB. dehAl liGgadehAt | malAni rAgAdi-kaSAyA: pApAni ca ||

~sv.13 The various efforts made so far have attained fruition today and the impurities in the bodies have dropped away.

~vlm.13. It is by your holiness, O lotus-eyed prince, that the filth of your person is purged out; like the fruits of trees, falling off after they are ripened.

#pac #pAka-: ripening , ripeness (of fruit or of a boil) Ka1tyS3r. Mn. Var. Sus3r.; maturity , full development (as of the mind &c ) , completion , perfection , excellence Hariv. Ka1v. &c • ( √2. pac ; ifc. f(I). ) cooking , baking , roasting , boiling (trans. and intrans.) S3rS. Mn. MBh. &c

#gal #vigal vi>gal विगल् 1 P. To drop down, get loose; रतिविगलितबन्धे केशहस्ते सुकेश्याः V.4.1. To ooze or trickle. To melt away, be dissolved or melted, perish. y2012020 vigalita . विगलित flowed away, dried up; dissolved; fallen down or out, slipped out of (tasmAt); come forth y2011013 • Disappeared, gone away; मयि विगलितप्रत्याशत्वाद्विवाहविधेः पुरा Māl.9.11 • Loose, dishevelled, disordered (as hair).

 

14|Ø

वासना.आत्मसु यातेषु मलेषु विमलम् सुखे ।

vAsanA~Atmasu yAteSu maleSu vimalam sukhe |

यद् वक्ति गुरुर् अन्तस् तद् विशति .इषुर् यथा विसे ॥१४॥

yat_vakti guru:_ anta:_ tat_ vizati _iSu:_ yathA vise ||14||

.

*jd.14 - vAsanA Atmasu  – vAsanA.Conditioning in self  

yAteSu maleSu – having come to impurities  

vimalam sukhe – immaculate in pleasure =

yad vakti gurur antas – what says the guru within =

tad vizati  – that entering  

iSur yathA vise – as an arow into a lotus-root

.  

~vwv.200/14 Friend! When the impurities in the form of latent desires are purified, what the preceptor says enters (the heart of the disciple) like an arrow into the stalk of a lotus.

~sv.14 When thus one is freed from psychological conditioning and the impurities have been removed or purified, the words of the guru enter directly into the innermost core of one's being just as an arrow enters the stalk of the lotus.

~vlm.14. As the desire of the impure heart, becomes purified by reasons, it is then only capable of receiving the instructions of the wise, as the pipe draws the water inside. (Else advising the fool is folly or spreading pearls before swines).

 

15|Ø

कषाय-पाके सम्पन्ने त्वम् मया .अद्य विबोधित: ।

kaSAya-pAke sampanne tvam mayA_adya vibodhita: |

तेन .अद्य .एव तव .अज्ञान-क्षयो जातो महामते ॥१५॥

tena _adya _eva tava_a-jJAna-kSaya:_ jAta:_ mahAmate ||15||

.

~jd. kaSAya-pAke sampanne

when bitterness-cook/ripening is attained

tvam mayA adya vibodhita:

you by me now awakened/taught

tena adya eva tava aJAna-kSaya: jAta:

mahAmate

~sv.15 You have attained that state of purity and therefore you have been enlightened by my discourse ...

~vlm.15. After the bitterness of your disposition, was tempered by my lectures; you have been awakened today to your spiritual knowledge by me.

 

16|Ø

अद्य पक्व-कषायस् त्वम् अद्य .एव ज्ञान-संकथाम् ।

adya pakva-kaSAya:_ tvam adya _eva jJAna-saMkathAm |

अद्य .इह स-उपदेशस् त्वम् अद्य .एव .असि प्रबुद्धवान् ॥१६॥

adya_iha sa~upadeza:_ tvam adya _eva _asi prabuddhavAn ||16||

.

*

adya pakva-kaSAyas tvam

adya eva jJAna-saMkathAm

adya iha sa.upadezas tvam

adya eva asi prabuddhavAn

#kaS #kaSAya-: . astringent MBh. xiv , 1280 and 1411 R. Sus3r. Pan5cat. BhP.; red , dull red , yellowish red (as the garment of a Buddhist bhikSu) MBh. Hariv. Mr2icch. Ya1jn5.; mn. a decoction or infusion Sus3r; a reduction, by evaporation, of a liquid.

#pac #pakva . cooked; prepared on a fire (opp. to Ama); (also applied to the milk in an udder); warmed (cf. <dviS->); baked (as bricks or earthenware); ripe, mature (lit. and fig.) (also applied to a tree with ripe fruits); accomplished, perfect, fully developed (as the understanding, character &c.); decrepit, perishing,decaying; digested; • pakvam cooked food, dish; ripe corn; the ashes of a burnt corpse. y1023.026

~sv.16 ... and your ignorance has been dispelled.

~vlm.16. You are just now cleansed from your impurity, and immediately purified by your pure knowledge; even now it is that you have received my admonition, and have been instantly awakened to your knowledge.

 

17|Ø

शुभ-अ.शुभानाम् सर्वेषाम् कर्मणाम् अद्य संक्षय: ।

zubha~a.zubhAnAm sarveSAm karmaNAm adya saMkSaya: |

सत्सङ्ग-व्यपदेशेन तव निष्पत्तिम् आगत: ॥१७॥

satsaGga-vyapadezena tava niSpattim Agata: ||17||

.

now all your karmas, good and bad,

have been removed; and it is by

resorting to Good Company

that your maturity has come.

*jd.17 - zubha~azubhAnAm sarveSAm karmaNAm - of all auspicious and inauspicious karmas =

adya saMkSaya: - now there is total destruction =

satsaGga-vyapadezena - by resorting to Good Company =

tava niSpattim Agata: - your fulfilment has come.

~sv.17 By our satsanga (holy company) your karmas (actions and their residual impressions) have been destroyed.

~vlm.17. You are purged today, from the merits and demerits of your good and bad conduct; and it is by the influence of good society, that you have got a new life in you.

*jd.17 - zubha~azubhAnAm sarveSAm karmaNAm - of all auspicious and inauspicious karmas = adya saMkSaya: - now there is total destruction = satsaGga-vyapadezena - by resorting to Good Company = tava niSpattim Agata: - your fulfilment has come.

 

18|Ø

यावद् अस्य दिनस्य .एष पूर्व.भागो मही.पते ।

yAvat_asya dinasya_eSa pUrva.bhAgo mahI.pate |

तावच् चेतो ऽहम्-मम इति तव .अज्ञानम् बभूव ह ॥१८॥

tAvat_ ceta:_ aham-mama iti tava _a-jJAnam babhUva ha ||18||

.

*

up till the forenoon of this day,

Lord of the Earth, your ignorance

has uttered "I" and "mine", for such

till now has your unWisdom been.

*jd.18 - yAvat_asya dinasya_eSa: pUrva.bhAga: - up till the first half of this day = mahI.pate - o EarthLord =

tAvat_ceta:_aham-mama iti tava_a-jJAnam babhUva ha

tAvac ca itas / cetas

up till then and hence / your Chetas Awareness ambiguously as often

aham.mama iti

as "I" and "mine"

tava ajJAnam babhUva ha

has your ignorance/unWisdom been.

~sv.18 Till this very forenoon you were filled with the false notions of 'I' and 'mine' on account of ignorance.

~vlm.18. It was before the midday of this day, that I have come to know the edification and regeneration of your soul to spiritual light.

 

19|Ø

इदानीम् मt_वचो बोधाच् .चेतसि क्षयम् आगते ।

idAnIm mad-vaco_ bodhAt_ cetasi kSayam Agate |

हृदयात् सम्परित्यक्ते: संप्रबुद्धो ऽसि भूपते ॥१९॥

hRdayAt samparityakte: samprabuddha:_ asi bhUpate ||19||

.

*jd. idAnIm mad-vaco=bodhAt - thus by realizing my words =

cetasi kSayam Agate – when chetas.Affectivity to decay has come =

hRdayAt samparityakte: - from the Heart in total abandonment =

samprabuddha:_asi bhUpate – you're fully awakened, Lord of the Earth.

~vlm.19. I find you now, O prince, to be weakned in your mind, by your taking my words to your heart; and having now got rid of the feelings of your mind, you are awakened to your spiritual knowledge.

~sv.19-20-21 Now that on account of the light of my words the mind has been abandoned from your heart, you have been awakened fully, for ignorance lasts only so long as the mind functions in your heart.

 

20|Ø

हृदि यावन् मन:सत्ता तावद् अज्ञान-संस्थिति: ।

hRdi yAvat_ mana:sattA tAvat_ a.jJAna-saMsthiti: |

चित्तेश् चित्ततया त्यक्ते ज्ञानस्य .अभ्युदयो भवेत् ॥२०॥

citte:_ cittatayA tyakte jJAnasya _abhyudayo_ bhavet ||20||

.

* hRdi yAvan mana:sattA

Insofar asthe Suchness of Manas Mind is in the heart

tAvad ajJAna-saMsthiti:

thus far is ignorance/unWisdom established

citte: cittatayA tyakte

when the Affectivity of Chitta Affection is abandoned

jJAnasya abhyudayo bhavet

there is the sunrise of Wisdom.

~vlm.20. As long as the mind has its seat and operations in the heart of man, so long does it retain its companion of ignorance by its side; but no sooner doth the mind abandon its residence in the heart, than pure knowledge comes to shine forth in it as the midday light.

~sv.19-20-21 Now that on account of the light of my words the mind has been abandoned from your heart, you have been awakened fully, for ignorance lasts only so long as the mind functions in your heart.

 

21|Ø

द्वित्व~एकत्व-दृशौ चित्तम् तदेव .अज्ञानम् उच्यते ।

dvitva~ekatva-dRzau cittam tadeva _a.jJAnam ucyate |

एतयोर् यो लयो दृष्टेस् तज्.ज्ञानम् सा परा गति: ॥२१॥

etayo:_ yo_ layo_ dRSTe:_ tat_jJAnam sA parA gati: ||21||

.

* dvitva~ekatva=dRzau – duality/unity visions  

cittam – affected

tadeva_a.jJAnam ucyate – that indeed is called unWisdom  

etayo:_ya: laya: dRSTe: – what is the subsidence of these two in perception  

taj_jJAnam sA parA gati: - That is Wisdom, the perfect path.

~vlm.21. It is the suspense of the mind between unity and duality, that is called its ignorance; and it is the subsidence of these that is known as knowledge, and the way to the salvation of the soul.

~sv.19-20-21 Now that on account of the light of my words the mind has been abandoned from your heart, you have been awakened fully, for ignorance lasts only so long as the mind functions in your heart.

\

प्रबुद्धो ऽसि विमुक्तो ऽसि त्यक्तम् चित्तम् त्वया नृप ।

prabuddha:_ asi vimukta:_ asi tyaktam cittam tvayA nRpa |

सद्-असत्ता.मयत्वम् हि त्वया त्यक्तम् असत्-पदम् ॥२२॥

sat_asattA.mayatvam hi tvayA tyaktam asat-padam ||22||

.

you are awakened, you are free,

affective thought has been abandoned by you, Lord of Men

:

it's just a form of the really unreal, the unreal state being abandoned by you

.

~vlm.22. You are now awakened and emancipated, and your mind is driven away from your heart; you are now the reality and rescued from your unreality, and are set beyond this world of unreality.

*jd. prabuddha:_asi - you are awakened, = vimukta:_asi - you are free, = tyaktam cittam tvayA - the Affection has been abandoned by you, = nRpa - o Lord of Men, = sad-asattA.mayatvam hi - just a construct of Such-unSuch-ness = tvayA tyaktam asat-padam - the unSuch state being abandoned by you.

 

23|Ø

वीतशोको निरायासो नि:सङ्गो ऽनन्य आत्मवान् ।

vItazoko_ nirAyAso_ ni:saGga:_ ananya* AtmavAn |

महोदयो मुनिर् मौनी स्वरूपे तिष्ठ निर्मले ॥२३॥

mahodayo_ muni:_ maunI svarUpe tiSTha nirmale ||23||

.

*

vItazoka:  – free from grief 

nirAyAso  – untroubled 

ni:saGga :  – without saGga.Connexion

ananya AtmavAn

mahodaya: muni:_maunI svarUpe tiSTha nirmale

~sv.23 Remain established in the infinite consciousness, freed from sorrow, from striving and from all attachment.

~vlm.23. Rest in the pure state of thy soul, by being devoid of cares and anxieties; abandoning all society and relying your soul in no body and in nothing here; and by your becoming as the devout and Divine and silent sage or saint or muni.

 

FIRE.CREST—

\

एवम् हि भगवन् जन्तोर् मूर्खस्य .एव .अस्ति चित्त-भू: ।

evam hi bhagavan janto:_ mUrkhasya _eva _asti citta-bhU: |

प्रबुद्धस्य न तज्.ज्ञस्य चित्तम् नाम किल प्रभो ॥२४॥

prabuddhasya na tat_jJasya cittam nAma kila prabho ||24||

.

so it is, Lord.bhagavan

:

for a foolish person there is an Affective ground

for one awakened, a That.knower, there is nothing called Affection

:

is that right, sir

?

~vlm. So I see sir, that all ignorant people rely mostly on their minds; but the few that are awakened to the knowledge of God, do not mind their minds.

*jd. evam hi - so it is, Lord.bhagavan : janto:_mUrkhasya_eva_asti citta-bhU: - for a foolish person there is an Affective ground - prabuddhasya - for one awakened, a That.knower, there is nothing called Affection: is that right, sir? - na taj.jJasya cittam nAma kila prabho.

 

25|Ø

जीवन्मुक्तास् तदेते हि विहरन्ति कथम् वद ।

jIvanmuktA:_ tat_ ete hi viharanti katham vada |

अविद्यमान-मनसो युष्मदाद्यास् तथा नरा: ॥२५॥

avidyamAna-manasa:_ yuSmat_ AdyA:_ tathA narA: ||25||

.

~jd. jIvanmuktA: – those Living.Free

tat ete hi - That they too =

viharanti katham vada - proceed how tell.me =

avidyamAna-manasa: - unknowing Minds =

yuSmad AdyA: tathA narA: - you and thus other Humans.

*AB. tat tarhi ||

~vlm.25. Now sir, please to tell me, how the living liberated men conduct themselves in their lifetime in this world; and how do these unmindful men like yourself, manage yourselves herein.

~sv.25-26 How does he live and function here without a mind?

 

26|Ø

इति मे कथय .अशेषम् अन्यै: स्व.वचन~अंशुभि: ।

iti me kathaya _a-zeSam anyai: sva.vacana~aMzubhi: |

हार्दम् तमो मे निपुणम् एवम्.प्रायै: प्रमार्जय ॥२६॥

hArdam tama:_ me nipuNam evam.prAyai: pramArjaya ||26||

.

~jd. iti me kathaya_azeSam – so explain this completely =

anyai: sva.vacana~aMzubhi: - with your own illuminating insight =

hArdam tama: me nipuNam – in the Heart darkness for me complete

evam.prAyai:  – w such kinds

pramArjaya – rub.away - x

~vlm.26. O! tell me fully and dispel by the lustre of your glowing words, the deep darkness that is seated in my heart.

~sv.25-26 How does he live and function here without a mind?

 

kumbha the Pot said—

 

27|Ø

यथा वदसि तत्त्व-ज्ञ तत् तथा .एव हि न .अन्यथा ।

yathA vadasi tattva-jJa tat tathA_ eva hi na _anyathA |

चित्तम् हि जीवन्मुक्तानाम् न.अस्त्य् अGkuर इव .अश्मनाम् ॥२७॥

cittam hi jIvanmuktAnAm na_asti_ aGkura* iva _azmanAm ||27||

.

yathA vadasi - as you say, =

tattvajJa - Knower of That, =

tat_tathA_eva hi na_anyathA - x =

cittam hi jIvanmuktAnAm – since Affective mind does not exist for those Living.Free,

na asti - x =

aGkura iva_azmanAm – like a sprouting stone.

~vlm.27. Kumbha replied.—All that you say prince, is exact and incontrovertible truth; the minds of the living liberated men are dead in themselves, and like blocks of stone, never vegitate nor sprout forth in the wishes.

*jd. yathA vadasi - as you say, = tattvajJa - a Knower of That, = tat_tathA_eva hi na_anyathA - x = cittam hi jIvanmuktAnAm – since Affective mind does not exist for those Living.Free. na asti - x aGkura iva_azmanAm – like a sprouting stone.

\

पुनर्.जनन-योग्या या वासना घन-वासना ।

punar.janana-yogyA yA vAsanA ghana-vAsanA |

सा प्रोक्ता चित्त-शब्देन न सा तज्ज्ञस्य विद्यते ॥२८॥

sA proktA citta-zabdena na sA tajjJasya vidyate ||28||

.

the vAsanA.matrix which is brings.about rebirth

is the dense Conditioning which is indicated by the term "chitta.Affection"

.

it is not known.to.be for a That-knower

.

~sv.28 What is the mind? The psychological conditioning or limitation which is dense and which leads to rebirth is known as mind: this is absent in the liberated sages.

~vlm.28. The gross desire that germinates in its wishes, which become the causes of the regeneration of men in some form or other, is known by the name of mind; and which becomes altogether extinct in men, knowing the truly knowable one.

*jd.28 - punar.janana-yogyA yA vAsanA - the vAsanA which is connected with rebirth = ghana-vAsanA - is the thick/dense vAsanA = sA proktA citta-zabdena - that is specified by the term "chitta Affection" = na sA tajjJasya vidyate = it is not known by the That-knowers.

 

29|Ø

यया वासनया तज्ज्ञा विहरन्ति .इह मर्मसु ।

yayA vAsanayA tajjJA viharanti _iha marmasu |

ताम् त्वम् सत्त्व~अभिधा: विद्धि पुनर्.जनन-वर्जिताम् ॥२९॥

tAm tvam sattva~abhidhA: viddhi punar.janana-varjitAm ||29||

.

*jd.29 - yayA vAsanayA - by.means.of which vAsanA.matrix =

tajjJA: viharanti iha – ThatKnowers proceed here in the world

marmasu - x =

tAm tvam sattva~abhidhA: viddhi - x =

punar.janana-varjitAm - free from rebirth.

~sv.29 The liberated sages live with the help of the mind which is free from conditioning and which does not cause rebirth.

~vlm.29. The desire which guides the knowers of truth, in this life of action (or the active life) in the world; is known by the name of goodness (satwa), and which is unproductive of future birth.

 

30|Ø

जीवन्मुक्ता महात्मान: सत्त्व.स्था: संयत-इन्द्रिया: ।

jIvanmuktA:_ mahAtmAna: sattva.sthA: saMyata-indriyA: |

विहरन्ति गत~असङ्गम् न चित्त.स्था: कदा.चन ॥३०॥

viharanti gata~asaGgam na citta.sthA: kadA.cana ||30||

.

*jd.30

jIvanmuktA: mahAtmAna: - Living.Free mahAtmas =

sattva.sthA: saMyata-indriyA: - x =

viharanti gata~asaGgam - x =

na citta.sthA: kadA.cana – not set in the Affection anywhen.

~sv.30 It is not mind at all but pure light (sattva). The liberated ones live and function here established in this sattva, not in the mind.

~vlm.30. The great souled and living liberated men, being placed in their quality of goodness and having their organs under control; do not place any reliance in their minds.

#hR -> #vihR viharati vi>hR विहृ 1 Par. To take away, seize away.• To remove, destroy. • To let fall, shed (as tears); as in bASpam viharati बाष्पं विहरति. • To pass (as time). • To amuse oneself, sport, play; विहरति हरिरिह सरसवसन्ते Gīt.1; गन्धमादनवनं विहर्तुं गता V.4; U.3.6. • to disperse (clouds, opp. to saMhR) • (with talAt talam) to shift, let pass from hand to hand • (esp.) to walk or roam about for pleasure, divert one's self (with mRgayAm, 'to go about hunting' VR.): Desid., See vijihIrSA vijiharSu vihRtya having wandered (for pleasure). y1027.019, y2014.035

 

31|Ø

मूढम् चित्तम् चित्तम् आहु: प्रबुद्धम् सत्त्वम् उच्यते ।

mUDham cittam cittam Ahu: prabuddham sattvam ucyate |

अप्रबुद्धा हि चित्त.स्था: सत्त्व.स्थास् तु महाधिय: ॥३१॥

a-prabuddhA hi citta.sthA: sattva.sthA:_ tu mahAdhiya: ||31||

.

~jd. mUDham cittam  – foolish Affection

cittam Ahu:  – affected they.say

prabuddham  – awakened 

sattvam ucyate  – is said to be reality  

a-prabuddhA hi citta.sthA:  – for unawakened are the set-in-Affection 

sattva.sthA:_tu mahAdhiya:  – buy set in reality are Great.Thinkers. 

~vwv.2418/31b-32a. They call the stupid mind as the mind. The enlightened (mind) is called "Being". The mind is born again. "Being" is not born again.

~sv.31 The ignorant and inert mind is mind; the enlightened mind is known as sattva. The ignorant live in their mind, the enlightened ones live in sattva.

~vlm.31. The darkened mind is called the mind, but the enlightened one is known as the principle of goodness; the unenlightened rely in their minds, but enlightened men of great understanding confide in their goodness only.

 

32|Ø

भूय: प्रजायते चित्तम् सत्त्वम् भूयो न जायते ।

bhUya: prajAyate cittam sattvam bhUyo na jAyate |

अप्रबुद्धस्य बन्धो ऽस्ति न प्रबुद्धस्य भूपते ॥३२॥

a-prabuddhasya bandha:_asti na prabuddhasya bhUpate ||32||

.

bhUya: prajAyate cittam –

Affection is produced again

sattva.Clarity

- bhUyas na jAyate –

is not born again

a-prabuddhasya bandha:_asti –

it is bondage for the unawakened

na prabuddhasya –

not for the awakened,

bhUpate –

Protector of the Earth.

~vwv.2418/31b-32a. They call the stupid mind as the mind. The enlightened (mind) is called "Being". The mind is born again. "Being" is not born again.

~vlm.32. The mind is repeatedly born with the body, but the nature of goodness is never reborn any more; the unawakened mind is under perpetual bondage, but the enlightened soul is under no restraint.

~sv.32-33 You have attained to the state of sattva (the unconditioned mind) on account of your supreme renunciation.

~jd. bhUya: prajAyate cittam – Affection is produced again = sattva.Clarity - bhUyas na jAyate – is not born again = a-prabuddhasya bandha:_asti – it is bondage for the unawakened = na prabuddhasya – not for the awakened, = bhUpate – Protector of the Earth.

 

33|Ø

सत्त्ववान् असि संजातो महात्यागी स्थितो भवान् ।

sattvavAn asi saMjAto_ mahAtyAgI sthito_ bhavAn |

अशेषेण त्वया चित्तम् त्यक्तम् अद्य .इति वेद्म्य् अहम् ॥३३॥

azeSeNa tvayA cittam tyaktam adya _iti vedmi_ aham ||33||

.

sattvavAn asi saMjAta: mahAtyAgI sthita: - x =

bhavAn - Your Beingness =

azeSeNa tvayA cittam - x =

tyaktam adya iti vedmi aham - x.

*satva appears in my three eds. (but sattva in ABComm.).

~vlm.33. Now sir, you are become of the nature of goodness, and deservest* the title of the abandonr of all things; and I understand you to have quite got rid of the propensities of your mind. [*vlm cannot handle his fake Biblical style—shd be either "thou hast become" or "you deserve"—can't ride two horses at once. jd]

~sv.32-33 You have attained to the state of sattva (the unconditioned mind) on account of your supreme renunciation.

 

34|Ø

समस्त-वासना-उन्मुक्तो राजन्*न् अद्य .एव राजसे ।

samasta-vAsanA~unmukto_ rAjan.n_ adya_eva rAjase |

आकाश-सा म्यम् आयातम् मन्ये तव मुने मन: ॥३४॥

AkAza-sAmyam AyAtam manye tava mune mana: ||34||

.

* samasta-vAsanA~unmukta: - x =

rAjan - Your Majesty =

adya eva rAjase – today indeed you shine =

AkAza-sAmyam AyAtam - x =

manye tava mune mana: - I think, muni, is your Mind.

~sv.34 The conditioned mind has been totally renounced, of this I am convinced. Your mind has become like pure infinite space.

~vlm.34. I find you today as brilliant as the full moon, freed from the shadows of the eclipse; and your mind to have become as the lucid as the clear firmament, without any tinge in it.

\

शमम् प्राप्तोऽसि परमम् सिद्ध: सम-समस्थिति: ।

zamam prApta:_asi paramam siddha: sama-samasthiti: |

अयम् हि स महात्याग: सर्वम् यत् तत् समुज्झितम् ॥३५॥

ayam hi sa* mahAtyAga: sarvam yat tat samujjhitam ||35||

.

you

have got supreme peace

having attained the Equal State

for this is the Great Abandoning

:

what is all as That remains

.

~sv.35 You have reached the state of complete equilibrium which is the state of perfection. This is the total renunciation in which everything is abandoned without residue.

~vlm.35. You have got that equanimity, which is characteristic of the cosummate yogi; this is called that total renunciation of all, which you exhibit in yourself.

*jd.35 - zamam prApta: asi paramam - you have got supreme peace = siddha: sama-samasthiti: - attained the Equal State = ayam hi sa: mahAtyAga: - for this is that Great Abandoning = sarvam yat – what is all = tat samujjhitam – that remains.

 

36|o/

स्वर्ग~अपवर्ग-वित्त~आदि तपो-दान-फल~आद्य् अपि ।

svarga~apavarga-vitta~Adi tapo_dAna-phala~Adi_api |

प्रबुद्ध-मेधया साधो धिया परम-बोधया ॥३६॥

prabuddha-medhayA sAdho dhiyA parama-bodhayA ||36||

.

*jd.36 svarga~apavarga-vitta~Adi – heavenly fulfilment is gained

tapo-dAna-phala~Adi_api – as the fruit of austerity and charity

prabuddha-medhayA – by awakened intelligence, sAdhu,  

dhiyA parama-bodhayA – by thotful realization of the Absolute

...  

~sv.36 What sort of happiness (destruction of sorrow) does one gain through austerities?

~vlm.36. The enlightened understanding is freed from the trammels, of its desire of heaven and future rewards, and its observance of austerities and charity, by means of its superior knowledge. (The divine knowledge is called the superior or pará-vidyá in opposition to the worldly or aparávidhà).

#vRj to twist; avert. #apavRj -> #apavarga –m.- [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); •-• #svargApavarga Heaven and Fulfilment.

#midh -> #medhas, #medhA -f.- mental vigour or power, intelligence, prudence, wisdom (pl. products of intelligence, thoughts, opinions) RV. &c • #medhya suitable for sacrifice; full of sap, vigorous; wise. • #amedhya. not suitable for sacrifice • #amedhya -n.- fæces, excrement, shit.

#vid -> #vitta -mfn.- known , understood (in comp.) • celebrated , notorious , famous for (comp.) daz. •• found , acquired , gained , obtained , possessed AV. • caught or seized by (instr. or comp.) kaux. •• #vittA -f.- taken , married (as a woman) S3Br. •• #vittam anything found , a find AitBr. ; (in later language also pl.) acquisition , wealth , property , goods , substance , money , power RV. &c. &c.

#vid to know, possess WIT. #vitti –f.- consciousness; understanding, intelligence, saMhitup. • finding, acquisition, gain ChUp. •• #saMvitti perception, feeling, sense of (comp.) sarvad.

 

37|Ø

तपो नाम कियन्.मात्र-दु:ख-क्षय-करम् भवेत् ।

tapo_ nAma kiyat_ mAtra-du:kha-kSaya-karam bhavet |

क्षय~अतिशय-निर्मुक्तो यत् सुखम् समतामयम् ॥३७॥

kSaya~atizaya-nirmukta:_ yat sukham samatAmayam ||37||

.

*

tapas nAma - "tapas" namely =

kiyan.mAtra-du:kha-kSaya-karam - x =

bhavet - x =

kSaya~atizaya-nirmukta: - x =

yat sukham samatAmayam - x.

~sv.37 Supreme and unending happiness is attained only through utter equanimity.

~vlm.37. All austerities and mortifications, serve but to procure a short lived cessation of pain; but the happiness which is wholly free from its decay, is to be found only in one's equanimity and indifference under all circumstances of life. (The original word is samalá or the sameness or evenness of disposition at all times).

 

38|Ø

तत् सत् तद् वस्तु तत् किम्चिन् न तु स्वर्ग~आदि भङ्गुरम् ।

tat sat tat_ vastu tat kim.cit_ na tu svarga~Adi bhaGguram |

भाव-अ.भावैर् उपारूढम् स्थित-अधिगत-वेदनम् ॥३८॥

bhAva~a.bhAvai:_upArUDham sthita~adhigata-vedanam ||38||

.

~jd.

tat sat - That is So =

tad vastu - That is substantial =

tat kim.cit_na tu - x =

svarga~Adi bhaGguram - x =

bhAva~a.bhAvai:_upArUDham - x =

sthita~adhigata-vedanam - x.

~sv.38 What sort of happiness is that which is gained in heaven?

~vlm.38. That thing must be truly good, which is different from the enjoyment of temporary bliss of heaven, and altogether different from an existent pleasure, which is both preceded as well as followed by pain.

 

39|Ø

स्वर्गो नाम किम् आनन्द: सो ऽपि संदेह-संस्थित: ।

svargo_ nAma kim Ananda: sa:_ api saMdeha-saMsthita: |

अप्राप्र-स्व​~आत्म-संसिद्धे: क्रियाकाण्ड: शुभो भवेत् ॥३९॥

a-prApta-sva~Atma-saMsiddhe: kriyAkANDa: zubho bhavet ||39||

.

*

svarga: nAma kim Ananda: - is Heaven Happiness? =

sa:_api saMdeha-saMsthita:

aprAptasvAtma-saMsiddhe: kriyAkANDa: zubho bhavet

~sv.39 He who has not attained self-knowledge tries to snatch a little pleasure through the performance of some rituals.

~vlm.39. We are all doubtful of the happiness, that most await on us hereafter in heaven; and what are our religious acts, but for the purpose of procuring some happiness to those, who are unacquainted with the consummate felicity of their souls, derived from their spiritual knowledge.

 

40|o/

येन न .आसादितम् हेम रीतिम् किम् स परित्यजेत् ।

yena na_AsAditam hema rItim kim sa* parityajet |

चूडाला~आदि-समासङ्गाद् भवेज् ज्ञत्वम् सुखेन ते ॥४०॥

cUDAlA~Adi-samAsaGgAd_bhavet _jJatvam sukhena te ||40||

.

*

yena na_AsAditam hema

rItim kim sa* parityajet

cUDAlA~Adi-samAsaGgAt

bhavet_jJatvam sukhena te

~sv.40 One who does not have gold clings to copper! O royal sage, you could easily have become wise with the help of Cudala.

~vlm.40. Let they use their ornaments of brass, who have no gold ornaments for their persons; so let the ignorant adhere to their ritual and not the wise who are quite happy in their knowledge. But you, O prince, have happily come both to your knowledge and happiness in the company of Chudála and others.

AS. BTW, I found the like 1 of v. 40 interesting:

Would someone who has not (yet) found gold, discard brass?

I did not know that रीति also means brass! (AB calls it पित्तल).

It apparently also means iron rust, oxides formed on heated metals etc.

 

41 Ø

तत् किम् अर्थम् अनर्थे ऽस्मिन् निमग्नस् त्वम् तपोमये ।

tat kim artham anarthe _asmin nimagna:_ tvam tapomaye |

आश्रम~आदि-विकल्पांश् असाध्यस्य .अद्य कु.कर्मण: ॥४१॥

Azrama~Adi-vikalpAn_ a-sAdhyasya _adya ku.karmaNa: ||41||

.

~jd.

tat kim artham - what good is that? =

anarthe asmin – in this inutility =

nimagnas tvam – you are immersed =

tapas.maye – in the mode of tapas.Austerity =

Azrama~Adi-vikalpAn - x =

a-sAdhyasya_adya ku.karmaNa: - x.

~sv.41 Why did you have to indulge in this useless and meaningless austerity?

~vlm.41. Why therefore are you devoted in vain, to the observance of your austerities; because the mortifications and penance of asceticism, are preseribed for the expiation of the prior misdeeds of men: (and neither for their salvation or eternal felicity of the souls).

तत्किमर्थमनर्थेऽस्मिन्निमग्नस्त्वं तपोमये ।

आश्रमादिविकल्पांशसाध्यस्याद्य कुकर्मणः ।। ४१

VA - second line is not clear

AS:
The AB commentary explains in detail.
Why are you immersed (निमग्नः) in this disaster (अनर्थ) of inferior actions (कुकर्मणः) which only succeed by practicing numerous alternative practices starting with following the rules of आश्रम -(and further details of action).

42|Ø

आद्यन्ताव् अस्य सु.मते मध्य एव सुखम् स्म भो: ।

Adyantau_ asya su.mate madhya* eva sukham sma bho: |

यतस् ते समयो जातो यस्मिन् परिणमन्ति ते ॥४२॥

yata:_ te samayo_ jAto_ yasmin pariNamanti te ||42||

.

*jd.

Ady.antau_asya - in its beginning and end =

su.mate - clever man =

madhye eva  – between also 

sukham sma bho: - to pleasure surely Sir =

yata:_te  – having come you 

samaya: jAta: - x =

yasmin_  – in which 

pariNamanti te – they assume.form.

~sv.42 It has a beginning and an end, and in the middle there is an appearance of happiness.

~vlm.42. The beginning and end of asceticism are both attended with pain, the middle alone promises a short and temporary happiness; and as mortifications are mere preparatory to the purification of the soul, (it is better to acquire this purity by divine knowledge, than by the painful practices of hermitage).

 

43|Ø

तपो-रूपा विकल्पांशास् तत्र बद्ध-पदो भव ।

tapo-rUpA:_ vikalpa~aMzA:_ tatra baddha-pado_ bhava |

चिद्.व्योम्नो नभसो ऽत्यच्छात् सर्वे भावा: समुत्थिता: ॥४३॥

cit_vyomno_ nabhaso_ atyacchAt sarve bhAvA: samutthitA: ||43||

.

*jd. tapas-rUpA: vikalpa~aMzA: - x =

tatra baddha-pada: bhava - x =

cid.vyomna: nabhasA ati.acchAt  – x

sarve bhAvA: samutthitA: - x.

~sv.43 However, your austerity has in a way led to this spiritual awakening. Now remain rooted in wisdom.

~vlm.43. Remain steady in that pure knowledge, which is said to be the result of penitence; and the purity of the soul being had with the clearness of the intellectual sphere, all things and thoughts will be as perspicuous to view as in the clear light of the sky.

 

44|Ø

तथा .एव परिदृश्यन्ते तत्र .एव विलयम् गता: ।

tathA _eva paridRzyante tatra _eva vilayam gatA: |

इदम् कार्यम् इदम् न .इति संकल्पा ब्रह्म-बिन्दव: ॥४४॥

idam kAryam idam na _iti saMkalpA:_ brahma-bindava: ||44||

.

tathA_eva paridRzyante – and thus they appear to be =

tatra_eva vilayam gatA: - and thus they dissolve =

idam kAryam idam na - "This is to be done, this not" =

iti saMkalpA: brahma-bindava: - such conceptions are brahmic bits.

~sv.44 It is in the infinite consciousness that all these realities and even the unreal notions arise and into it they dissolve. Even ideas like This is to be done' and 'This is not to be done' are droplets of this infinite consciousness.

~vlm.44. All things are seen to rise and disappear in the vacuous sphere of the divine intellect, and the thoughts of our good and bad actions, are as the drops of rain which mix with the waters of the immeasurable ocean of the Divine soul.

 

45|Ø

बन्ध्यम् शिखिध्वज त्यक्त्वा पूर्णम् एव समाश्रय ।

bandhyam zikhidhvaja tyaktvA pUrNam eva samAzraya |

इष्टम् मे प्रार्थयस्व .इति तथा .एव प्रार्थ्यते सखे ॥४५॥

iSTam me prArthayasva _iti tathA _eva prArthyate sakhe ||45||

.

*jd. bandhyam – what is barren, zikhidhvaja.Firecrest,   

tyaktvA  – having abandoned 

pUrNam eva samAzraya – only the Fulness have recourse to =

iSTam me prArthayasva_iti  – whatever you wish ask me  

tathA eva prArthyate sakhe – thus only ask as a friend.

~sv.45 Abandon even these and rest in the unconditioned.

~vlm.45. Therefore, O sikhidhwaja, abandon the barren soil (of rituals), and resort to the abundant field (of divine knowledge); and ask of me to know your best good, as men desire to know of their best friends.

\

स्त्रिया तथा .एव स कथम् दयित: प्रार्थ्यते स्वयम् ।

striyA tathA _eva sa* katham dayita: prArthyate svayam |

संकल्प-रचितान् एतान् भावान् आपद​-भासुरान् ॥४६॥

saMkalpa-racitAn etAn bhAvAn Apada-bhAsurAn ||46||

.

*jd. striyA tathA_eva x

sa* katham dayita: prArthyate svayam - x =

.

saMkalpa-racitAn_ etAn – these conceptual constructs =

bhAvAn Apada-bhAsurAn – x

...

~sv.46 All these (austerity, etc. ) are indirect methods.

~vlm.46. As a wife that requires her husband, refrains from asking petty things of him; so should you refrain from asking of triffling blessings from thy God, if thou dost require thy communion with him. And know the objects of thy desire, are not always for thy good. (Therefore let his will be done and not their).

*var. KG <Apata>, AB <Apada>, TPD <Apada> *AB. ... Apada iva a-bhAsurAn a-ramaNIyAn ||

 

47|Ø

गृह्णन्ति न महात्मान: प्राज्ञा जल-रवीन् इव ।

gRhNanti na mahAtmAna: prAjJA jala-ravIn iva |

स्वर्ग-मोक्ष~आदि-फलदम् यत् किम्चित् सर्वम् एव तत् ॥४७॥

svarga-mokSa~Adi-phaladam yat kim.cit sarvam eva tat ||47||

.

*

...

gRhNanti na mahAtmAna: – the mahAtmas do not grasp

prAjJA: jala-ravIn_ iva – as the wise do not grasp the sun in the water.  

.

svarga-mokSa~Adi-phaladam yat – what bears fruits of Heaven or Freedom

kim.cit sarvam eva tat - x.

~sv.47 Why should one not adopt the direct method of self-knowledge?

~vlm.47. As no wise man runs to grasp the sun, in his reflexion in the water; so should you never pursue after the pleasures of heaven or felicity of liberation, after thou hast found him in thy own spirit. (Better to posses the whole god than pray for a partial blessing).

~VA - having abandoned actions, which bring the any results, like

svarga, moksha etc, be that light, which is seen as everything.

~AS: The top line is 47.2 and it completes the line 47.1. 
It is saying that:
Anything which results in outcomes like स्वर्ग-मोक्ष etc. just like that (like the images of the sun in water जलरवि). They look bright but there is no point in grabbing them!

48|o/

त्यक्त्वा सम-सम~आभासो यो sस्य् असाव् एव वै भव ।

tyaktvA sama-sama~AbhAsa:_ ya:_ asi_ asau_ eva vai bhava |

सत्त्वम् सत्त्वेन नाशेन नाश्यम् हि विगत-स्पृह: ॥४८॥

sattvam sattvena nAzena nAzyam hi vigata-spRha: ||48||

.

~jd.

tyaktvA – having abandoned  

sama-samAbhAsa: ya: - appearing as a likeness what  

asi asau eva vai - you are is just This so =

bhava - be =

sattva.Clarity –

w sattva.Clarity –

nAzena – w destruction =

nAzyam hi vigata-spRha: - x.

~vlm.48. Forsake what is unstable, though it may appear as stable tothee; and thou always stable, by leaving the unstable to perish by itself. (i. e. All adscititious properties are unstable).

~sv.48-49 That which has been described as sattva should be renounced by the sattva itself that is, by total freedom from it or by nonattachment to it.

स्वर्गमोक्षादिपहलदं यत्किंचित्सर्वमेव तत् ।। ४७

त्यक्त्वा समसमाभासो योऽस्यसावेव वै भव ।

~VA - having abandoned actions, which bring the any results, likesvarga, moksha etc, be that light, which is seen as everything.

~AS: The top line is 47.2 and it completes the line 47.1. It is saying that: Anything which results in outcomes like स्वर्ग-मोक्ष etc. just like that (like the images of the sun in water जलरवि). They look bright but there is no point in grabbing them!
#bhA -> #AbhA -> #samAbhA - *samAbhAti, to appear like (iva) MBh.

\

पदार्थ~ओघम् इमम् गृह्णन् तिष्ठ .अस्पन्दित-चित्त-भू: ।

padArtha~ogham imam gRhNan_ tiSTha_ a-spandita-citta-bhU: |

अपरिस्पन्द-चित्तस्य सम्सृतिर् न .इह धावति ॥४९॥

a-parispanda-cittasya samsRti:_ na _iha dhAvati ||49||

.

grasping this abundance of things

remain

without stimulating the affective base

for the unstimulated Affection

the course of creation does not run here.

.

~vlm.49. Knowing the instability of things, preserve the stability of thy mind, because the motionless mind perceives no fluctuation of its thoughts, nor the changes and motions of things (as in sound sleep).

 

50|o/

पौरुष-प्रभवा साधो विपत्तिर् हि मतौ तथा ।

pauruSa-prabhavA sAdho vipatti:_ hi matau tathA |

यानि यानि .इह दु:खानि प्रस्फुरन्ति जगत्.त्रये ॥५०॥

yAni yAni _iha du:khAni prasphuranti jagat.traye ||50||

.

*jd.

pauruSa-prabhavA - x =

o sAdhu =

vipatti: hi matau tathA - x =

yAni.yAni_iha du:khAni - x =

prasphuranti jagat.traye – (when) they are projected in the Triple World.

~vlm.50. All our evils proceed, from the acts of our bodies, as well as from the thoughts and action of our minds; these two are main springs of the miseries of men, in all places and times.

~sv.50-51 Whatever sorrow arises in the three worlds, O king, arises only from mental craving.

भू #bhU -> #bhava -> #prabhava‑ - prominent, excelling, distinguished rv. • m. production, source, origin, cause of existence (as father or mother, also "the Creator"), birthplace (often ifc., with f. -A, springing or rising or derived from, belonging to) mn. • might, power (= <prabhAva>) - y3.002.016 -

#pat -> patti -> #vipatti -f.- failure, adversity, calamity, destruction, ruin, death.

 

51|Ø

चेतश् चापल.जान्य् एव तानि.तानि महीपते ।

ceta:_ cApala.jAni_ eva tAni.tAni mahIpate |

स्थिरम् शान्तम् गत-स्पन्दम् यस्य चित्तम् अचापलम् ।

sthiram zAntam gata-spandam yasya cittam a-cApalam |

सदा .एव स महा~आनन्दी साम्राज्यस्य स भाजनम् ॥५१॥

sadA _eva sa:_ mahA~AnandI sAmrAjyasya sa:_ bhAjanam ||51||

.

*jd. cetas cApala.jAnI eva – born of vibrant affectivity =

tAni.tAni mahIpate – are they, Lord of the Earth, =

sthiram zAntam gata-spandam – solid, quiet, emotionless =

yasya cittam a-cApalam – whose citta~Affection is non-vibrant =

sadA_eva sa* mahA~AnandI – always indeed it is great Happiness =

sAmrAjyasya sa* bhAjanam – the enjoyment of the kingdom.

~vlm.51. Curb the fickleness of your mind, and be ever calm and quiet; if you desire to enjoy the happiness of quiet and rest.

~sv.50-51 Whatever sorrow arises in the three worlds, O king, arises only from mental craving.

*jd. cetas cApala.jAnI eva – born of vibrant affectivity = tAni.tAni mahIpate – are they, Lord of the Earth, = sthiram zAntam gata-spandam – solid, quiet, emotionless = yasya cittam a-cApalam – whose citta~Affection is non-vibrant = sadA_eva sa* mahA~AnandI – always indeed it's great Happiness = sAmrAjyasya sa* bhAjanam – the enjoyment of the kingdom.

 

52|o/

अथ चेतसि तत्त्वज्ञ स्पन्द~अस्पन्दौ त्वम् एकताम् ।

atha cetasi tattvajJa spanda~a.spandau tvam ekatAm |

नीत्वा तिष्ठ यथाकामम् ऐक्यम् आगत्य शाश्वतम् ॥५२॥

nItvA tiSTha yathAkAmam aikyam Agatya zAzvatam ||52||

.

~jd.

atha cetasi - next you conceive =

tattvajJa - Thatness-Knower =

spanda~a.spandau tvam ekatAm – the vibrant and nonvibrant as your oneness =

nItvA tiSTha yathAkAmam - x =

aikyam Agatya zAzvatam - x.

~sv.52 If you are established in that state of equanimity which treats of both movement and non-movement of thought as non-different, you will rest in the eternal.

~vlm.52. Know all motions and its want to dwindle into perfect rest, in the mind of the truly wise men; hold them therefore in equal light and be happy forever.

 

FIRECREST—

 

53|Ø

कथम् ऐक्यम् विभो यात: स्पन्द-अ.स्पन्दाव् इमाव् उभौ ।

katham aikyam vibho_ yAta: spanda~a.spandau_ imau_ ubhau |

सर्व.संशय-विच्छेद-कारिन्.न् एतद् वद आशु मे ॥५३॥

sarva.saMzaya-viccheda-kArin.n_ etat_ vada _Azu me ||53||

.

*jd. katham aikyam vibho yAta: - how, sir, has unity come =

spanda~a.spandau imau ubhau - vibrant/nonvibrant both these =

sarva.saMzaya-viccheda-kArin – dissecting every doubt =

etad vada Azu me - this tell me quickly.

~vlm.53. Sikhidhwaja said:—Tell me sir, how can the motion and force of a thing be one and the same with its immobility and rest; and you who are the remover of my doubts, will I dare say quickly clear this point to me.

~sv.53-54 There is only one infinite consciousness.

 

kumbha.Pot—

 

54|Ø

एकम् वस्तु जगत्-सर्वम् चिन्~मात्रम् वार् इव .अम्बुधि: ।

ekam vastu jagat.sarvam cit_mAtram vA:_iva_ambudhi: |

तदेव स्पन्दते धीभि: शुद्ध-वार् इव वीचिभि: ॥५४॥

tadeva spandate dhIbhi: zuddha-vAr iva vIcibhi: ||54||

.

ekam vastu - one substance =

jagat.sarvam - the whole world =

cit.mAtram - measured Consciousness =

vA:_iva_ambudhi: - like water and the sea =

tadeva spandate dhIbhi: - then as.if – That only – is vibrant with thoughts =

zuddha-vA:_iva vIcibhi: - like still water with waves.

~vwv.244. The entire universe is one substance, (namely), mere consciousness, as the ocean is (only) water. That alone throbs through the (different) intellect s, as mere water through waves.

~vlm.54. Kumbha replied:—There is one thing only, which also the all and whole of this universe; it is as the water of the sea, and is agitated by its intelligence, as the sea water is agitated into billows.

~sv.53-54 There is only one infinite consciousness.

AB. vA: iva ... ||

*jd.54 - ekam vastu - one substance = jagat.sarvam - the whole world = cit.mAtram - measured Consciousness = vA:_iva_ambudhi: - like water and the sea = tadeva spandate dhIbhi: - then as.if – That only – is vibrant with thoughts = zuddha-vA:_iva vIcibhi: - like still water with waves.

 

ब्रह्म चिन्.मात्रम् अमलम् सत्त्वम् इत्य्.आदि-नामकम् ।

brahma cit.mAtram amalam sattvam iti.Adi-nAmakam |

यद् गीतम् तद् इदम् मूढा: पश्यन्त्य्_अङ्ग जगत्.त्रया ॥५५॥

yat_gItam tat_idam mUDhA: pazyanti_aGga jagat.trayA ||55||

.

the brahman.Immensity is immaculate

:

as measured Consciousness

described by "sattva" and similar Terms

that This the foolish see, sadly, as the Triple World.

.

 

56|Ø

चित्.स्पन्द एव सर्वस्वम् सर्गे तस्माद्*द् हि संसृति: ।

cit.spanda* eva sarvasvam sarge tasmAt* hi saMsRti: |

परिस्पन्दो हि विन्ध्य~आदि-शब्द-स्पन्द-समम् परम् ॥५६॥

parispanda:_ hi vindhya~Adi-zabda-spanda-samam param ||56||

.

*jd.56

cit.spanda_ eva – only in vibrant Consciousness

sarvasvam - x =

sarge tasmAt hi saMsRti: - in creation from That since saMsAra is effected

parispanda: hi - x =

vindhya~Adi-zabda-spanda-samam param –

x vindhya~Adi-zabda-spanda-samam param.

~vlm.56. The agitation of the intellect is all in all in the world and constitute the moving principle of the universe (or the main spring of the cosmos?

~sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

 

57|Ø

चित: स एव चेत् स्पन्दस् तथास्पन्दश् च भावित: ।

cita: sa* eva cet spanda:_ tathAspanda:_ ca bhAvita: |

एक-रूपतया नाम तत्र .इदम् अमलम् शिवम् ॥५७॥

eka-rUpatayA nAma tatra _idam amalam zivam ||57||

.

*jd.

cita: sa* eva cet spanda: - if it is only spanda.Vibration of Consciousness = tathAspanda: ca bhAvita: - and that vibrancy will become =

eka-rUpatayA nAma - namely by the form of Oneness =

tatra_idam amalam zivam - there this is immaculate shiva.

~vlm.57. The agitation of the intellect being concomitant with the divine spirit, it is alike to its stillness, and the unity of these two forms the spirit of God called Siva or Zeus.

~sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

*jd.57 - cita: sa* eva cet spanda: - if it is only spanda.Vibration of Consciousness = tathAspanda: ca bhAvita: - and that vibrancy will become = eka-rUpatayA nAma - namely by the form of Oneness = tatra_idam amalam zivam - there this is immaculate shiva.

\

सर्गश् चित्.स्पन्द.मात्र~आत्मा सम्यग्.दृष्टौ विलीयते ।

sarga:_ cit.spanda.mAtra~AtmA samyak.dRSTau vilIyate |

उदेत्य् अ-सम्यग्.दृष्टीनाम् रज्ज्वाम् सर्प-भ्रमो यथा ॥५८॥

udeti_a-samyag.dRSTInAm rajjvAm sarpa-bhramo_ yathA ||58||

.

the nature of creation is a mode of spanda.Vibration

:

in Total.Vision it subsides, it arises for those without Total.Vision

like the rope with its delusive snake

.

~vlm..58. The agitation of the divine spirit in the work of creation, vanishes before the sight of perfect understandings; though it appears to be in active operation to the ignorant, who view it as they do a false snake in the rope·

~sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

 

59|Ø

स-स्पन्दा चित् तद् अभिधा नि:स्पन्दा त्व् इयम् आतता ।

sa-spandA cit tat_abhidhA ni:spandA tu_ iyam AtatA |

तुर्यातीत-पदारूढा वाचा वक्तुम् न पार्यते ॥५९॥

turyAtIta-padArUDhA vAcA vaktum na pAryate ||59||

.

*jd. sa-spandA cit tat-abhidhA – with spanda.Vibration, Consciousness is called That =

ni:spandA tu iyam AtatA – but without spanda this extension =

turyAtIta-padArUDhA – ascended to the state beyond the Fourth =

vAcA vaktum na pAryate – words are not sufficient to express.

~vlm.59. The intellect is ever busy and active, from which it derives its name (chit—intellect). But the inactive spirit which is all pervasive, is both inexpressible as well as inconceivable, owing to its devoid of all attributes (turyátita).

~sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

*jd.59 - sa-spandA cit tat-abhidhA – with spanda.Vibration, Consciousness is called That = ni:spandA tu iyam AtatA – but without spanda this extension = turyAtIta-padArUDhA – ascended to the state beyond the Fourth = vAcA vaktum na pAryate – words are not sufficient to express.

\

शास्त्र-सज्जन-सम्पर्क-संतत~अभ्यास-योगत: ।

zAstra-sajjana-samparka-saMtata~abhyAsa-yogata: |

कालेन .अमलताम् याते चेतसि .इन्दाव् इव .उदिता ॥60||

kAlena _amalatAm yAte cetasi _indau_ iva _uditA ||60||

.

thru shAstra & Good.Company together,with yogic practice

with time clarity comes to the Affectivity

like the arisen moon

.

~vlm.60. It is by long study of the sástras and association with the wise, as also by continued practice of yoga, that the light of the supreme spirit dawns in the inner soul. like the rising moon with her benign beams.

~sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

*jd.60. zAstra-sajjana-samparka-saMtata~abhyAsa-yogata: - thru shAstra-Good.People-company-together~Practical-yoga = kAlena_amalatAm yAte – with time to immaculacy comes = cetasi_indau_iva_uditA – in chetas.Affectivity like the moon arisen

 

61|Ø

एतत् केवलम् आभातम् स्व~अनुभूतिभिर् आततम् ।

etat kevalam AbhAtam sva~anubhUtibhi:_Atatam |

कथ्यते स्व~अनुभूतेषु स्वयम् स्वम् रूपम् आत्मना ॥६१॥

kathyate sva~anubhUteSu svayam svam rUpam AtmanA ||61||

.

*jd.61. etat kevalam AbhAtam – this unified projection  

sva~anubhUtibhi: Atatam – thru its self-evidence outspread

kathyate sva~anubhUteSu – is shown in its self.experience

svayam svam rUpam AtmanA - itself its.own form by the self.

~vlm.61. The supreme spirit is only to be perceived by our understanding, from the benign rays which it spreads over it; and this says by the wise to be the light of the holy spirit.

~sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

 

62|Ø

प्राप्तो ऽसि सारम् स्वम् अनादि-मध्यम्

prApta:_ asi sAram svam an-Adi-madhyam

अत्र .एव तिष्ठ स्व.पदे निविष्ट: ।

atra_eva tiSTha sva.pade niviSTa: |

नो रूप-निर्भेद-महा.चिद्-आत्मा

nô rUpa-nirbheda-mahA.cit_AtmA

जातो ऽसि साधो खलु वीतशोक: ॥६२॥

jAta:_ asi sAdho khalu vItazoka: ||62||

.

prApta:_asi – you have got =

sAram svam – your.own essence =

an-Adimadhyam without beginning or middle

atra eva – here eva   

tiSTha sva.pade niviSTa: - rest in your self.state settled  

nô fuzzy ô, na~u / na: - x =

rUpa-nirbheda-mahA.cid-AtmA – divested of partial form, the great Consciousness-Self  

jAta:_asi sAdho khalu vItazoka: - you've become, sAdhu, indeed free from grief.

~vlm.62. You have now known the essence of your soul, which is without its begining, middle and end, and must for ever continue in it as your real and true state; there is no other distinct form of the great intellectual soul, wherefore know this as yourself, and remain from all sorrow and pain.

~sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

 

 

 

oॐm

 

 

sarga 6.101

वसिष्ठ उवाच ।

इति कुम्भ-वचो राजा भावयंस् तद् अकृत्रिमम् ।

स्वयम् आत्म.पदे तस्मिन् क्षणम् परिणतो ऽभवत् ॥१॥

बभूव .अमीलित-मनो लोचन: शान्त-वाङ्-मुनि: ।

शिलातलाद् इव .उत्कीर्ण: निस्पन्द~अवयव~आकृति: ॥२॥

ततो मुहूर्त-मात्रेण प्रबुद्धम् स्फुरित~ईक्षणम् ।

तम् उवाच महाबाहो चूडाला कुम्भ-रूपिणी ॥३॥

कच्.चिद् अस्मिन् पदे स्फारे शुद्धे वितत-निर्मले ।

सुतल्पे निर्विकल्पानाम् सुखम् विश्रान्तवान् असि ॥४॥

कषाय-पाके सम्पन्ने त्वम् मया .अद्य विबोधित: ।

तेन .अद्य .एव तव .अज्ञान-क्षयो जातो महामते ॥१५॥

भगवंस् त्वत्.प्रसादेन महा-विभव-भूमिका ।

महती पदवी दृष्टा सर्वस्य .ऊर्ध्वम् स्थिता मया ॥६॥

सताम् विदित-वेद्यानाम् अहो वत महात्मनाम् ।

अपूर्व~एक~अमृत.मय: सङ्ग: सार-फल-प्रद: ॥७॥

जन्मना .अपि मया लब्धम् यन् नाम न महामृतम् ।

तद् अद्य त्वत्-समासङ्गात् तेन .एव .आसादितम् स्वयम् ॥८॥

अनन्तम् आद्यम् अमृतम् च .एतत् कमल-लोचन ।

कथम् न .आसादितम् अभूत् पूर्वम् आत्म-पदम् मया ॥९॥

मनस्य् .उपशमम् याते त्यक्त-भोघ-एषणे स्थिते ।

कषाय-पाके निर्वृते सर्वेन्द्रिय-गणस्य च ॥१०॥

यान्ति चेतसि विश्रान्तिम् विमला देशिक~उक्तय: ।

यथा सित~अंशुके शुद्धे बिन्दव: कुङ्कुम~अम्भस: ॥११॥

कषयाणाम् अनन्तानाम् संभृतानाम् शरीरकै: ।

स्व~वासना-स्वरूपाणाम् अद्य पाकस् तव .उदित: ॥१२॥

देहान् मलानि सर्वाणि कालेन कमल-ईक्षण ।

साधो वृक्षात् फलानि .इव पाकेन विगलन्त्य् अध: ॥१३॥

वासना.आत्मसु यातेषु मलेषु विमलम् सुखे ।

यद् वक्ति गुरुर् अन्तस् तद् विशति .इषुर् यथा विसे ॥१४॥

कषाय-पाके सम्पन्ने त्वम् मया .अद्य विबोधित: ।

तेन .अद्य .एव तव .अज्ञान-क्षयो जातो महामते ॥१५॥

अद्य पक्व-कषायस् त्वम् अद्य .एव ज्ञान-संकथाम् ।

अद्य .इह स-उपदेशस् त्वम् अद्य .एव .असि प्रबुद्धवान् ॥१६॥

शुभ-अ.शुभानाम् सर्वेषाम् कर्मणाम् अद्य संक्षय: ।

सत्सङ्ग-व्यपदेशेन तव निष्पत्तिम् आगत: ॥१७॥

यावद् अस्य दिनस्य .एष पूर्व.भागो मही.पते ।

तावच् चेतो ऽहम्-मम इति तव .अज्ञानम् बभूव ह ॥१८॥

इदानीम् मद् वचो बोधाच् .चेतसि क्षयम् आगते ।

हृदयात् सम्परित्यक्ते: संप्रबुद्धो ऽसि भूपते ॥१९॥

हृदि यावन् मन:सत्ता तावद् अज्ञान-संस्थिति: ।

चित्तेश् चित्ततया त्यक्ते ज्ञानस्य .अभ्युदयो भवेत् ॥२०॥

द्वित्व~एकत्व-दृशौ चित्तम् तदेव .अज्ञानम् उच्यते ।

एतयोर् यो लयो दृष्टेस् तज्.ज्ञानम् सा परा गति: ॥२१॥

प्रबुद्धो ऽसि विमुक्तो ऽसि त्यक्तम् चित्तम् त्वया नृप ।

सद्-असत्ता.मयत्वम् हि त्वया त्यक्तम् असत्-पदम् ॥२२॥

वीतशोको निरायासो नि:सङ्गो ऽनन्य आत्मवान् ।

महोदयो मुनिर् मौनी स्वरूपे तिष्ठ निर्मले ॥२३॥

एवम् हि भगवन् जन्तोर् मूर्खस्य .एव .अस्ति चित्त-भू: ।

प्रबुद्धस्य न तज्.ज्ञस्य चित्तम् नाम किल प्रभो ॥२४॥

जीवन्मुक्तास् तदेते हि विहरन्ति कथम् वद ।

अविद्यमान-मनसो युष्मदाद्यास् तथा नरा: ॥२५॥

इति मे कथय .अशेषम् अन्यै: स्व.वचन~अंशुभि: ।

हार्दम् तमो मे निपुणम् एवम्.प्रायै: प्रमार्जय ॥२६॥

यथा वदसि तत्त्व-ज्ञ तत् तथा .एव हि न .अन्यथा ।

चित्तम् हि जीवन्मुक्तानाम् न.अस्त्य् अङ्कुर इव .अश्मनाम् ॥२७॥

पुनर्.जनन-योग्या या वासना घन-वासना ।

सा प्रोक्ता चित्त-शब्देन न सा तज्ज्ञस्य विद्यते ॥२८॥

यया वासनया तज्ज्ञा विहरन्ति .इह मर्मसु ।

ताम् त्वम् सत्त्व~अभिधा: विद्धि पुनर्.जनन-वर्जिताम् ॥२९॥

जीवन्मुक्ता महात्मान: सत्त्व.स्था: संयत-इन्द्रिया: ।

विहरन्ति गत~असङ्गम् न चित्त.स्था: कदा.चन ॥३०॥

मूढम् चित्तम् चित्तम् आहु: प्रबुद्धम् सत्त्वम् उच्यते ।

अप्रबुद्धा हि चित्त.स्था: सत्त्व.स्थास् तु महाधिय: ॥३१॥

भूय: प्रजायते चित्तम् सत्त्वम् भूयो न जायते ।

अप्रबुद्धस्य बन्धो ऽस्ति न प्रबुद्धस्य भूपते ॥३२॥

सत्त्ववान् असि संजातो महात्यागी स्थितो भवान् ।

अशेषेण त्वया चित्तम् त्यक्तम् अद्य .इति वेद्म्य् अहम् ॥३३॥

समस्त-वासना-उन्मुक्तो राजन्*न् अद्य .एव राजसे ।

आकाश-सा म्यम् आयातम् मन्ये तव मुने मन: ॥३४॥

शमम् प्राप्तोऽसि परमम् सिद्ध: सम-समस्थिति: ।

अयम् हि स महात्याग: सर्वम् यत् तत् समुज्झितम् ॥३५॥

स्वर्ग~अपवर्ग-वित्त~आदि तपो-दान-फल~आद्य् अपि ।

प्रबुद्ध-मेधया साधो धिया परम-बोधया ॥३६॥

तपो नाम कियन्.मात्र-दु:ख-क्षय-करम् भवेत् ।

क्षय~अतिशय-निर्मुक्तो यत् सुखम् समतामयम् ॥३७॥

तत् सत् तद् वस्तु तत् किम्चिन् न तु स्वर्ग~आदि भङ्गुरम् ।

भाव-अ.भावैर् उपारूढम् स्थित-अधिगत-वेदनम् ॥३८॥

स्वर्गो नाम किम् आनन्द: सो ऽपि संदेह-संस्थित: ।

अप्राप्र-स्व~आत्म-संसिद्धे: क्रियाकाण्ड: शुभो भवेत् ॥३९॥

येन न .आसादितम् हेम रीतिम् किम् स परित्यजेत् ।

चूडाला~आदि-समासङ्गाद् भवेज् ज्ञत्वम् सुखेन ते ॥४०॥

तत् किम् अर्थम् अनर्थे ऽस्मिन् निमग्नस् त्वम् तपोमये ।

आश्रम~आदि-विकल्पांश् असाध्यस्य .अद्य कु.कर्मण: ॥४१॥

आद्यन्ताव् अस्य सु.मते मध्य एव सुखम् स्म भो: ।

यतस् ते समयो जातो यस्मिन् परिणमन्ति ते ॥४२॥

तपो-रूपा विकल्पांशास् तत्र बद्ध-पदो भव ।

चिद्.व्योम्नो नभसो ऽत्यच्छात् सर्वे भावा: समुत्थिता: ॥४३॥

तथा .एव परिदृश्यन्ते तत्र .एव विलयम् गता: ।

इदम् कार्यम् इदम् न .इति संकल्पा ब्रह्म-बिन्दव: ॥४४॥

बन्ध्यम् शिखिध्वज त्यक्त्वा पूर्णम् एव समाश्रय ।

इष्टम् मे प्रार्थयस्व .इति तथा .एव प्रार्थ्यते सखे ॥४५॥

स्त्रिया तथा .एव स कथम् दयित: प्रार्थ्यते स्वयम् ।

संकल्प-रचितान् एतान् भावान् आपद-भासुरान् ॥४६॥

गृह्णन्ति न महात्मान: प्राज्ञा जल-रवीन् इव ।

स्वर्ग-मोक्ष~आदि-फलदम् यत् किम्चित् सर्वम् एव तत् ॥४७॥

त्यक्त्वा सम-सम~आभासो यो स्स्य् असाव् एव वै भव ।

सत्त्वम् सत्त्वेन नाशेन नाश्यम् हि विगत-स्पृह: ॥४८॥

पदार्थ~ओघम् इमम् गृह्णन् तिष्ठ .अस्पन्दित-चित्त-भू: ।

अपरिस्पन्द-चित्तस्य सम्सृतिर् न .इह धावति ॥४९॥

पौरुष-प्रभवा साधो विपत्तिर् हि मतौ तथा ।

यानि यानि .इह दु:खानि प्रस्फुरन्ति जगत्.त्रये ॥५०॥

चेतश् चापल.जान्य् एव तानि.तानि महीपते ।

स्थिरम् शान्तम् गत-स्पन्दम् यस्य चित्तम् अचापलम् ।

सदा .एव स महा~आनन्दी साम्राज्यस्य स भाजनम् ॥५१॥

अथ चेतसि तत्त्वज्ञ स्पन्द~अस्पन्दौ त्वम् एकताम् ।

नीत्वा तिष्ठ यथाकामम् ऐक्यम् आगत्य शाश्वतम् ॥५२॥

कथम् ऐक्यम् विभो यात: स्पन्द-अ.स्पन्दाव् इमाव् उभौ ।

सर्व.संशय-विच्छेद-कारिन्.न् एतद् वद आशु मे ॥५३॥

एकम् वस्तु जगत्-सर्वम् चिन्~मात्रम् वार् इव .अम्बुधि: ।

तदेव स्पन्दते धीभि: शुद्ध-वार् इव वीचिभि: ॥५४॥

ब्रह्म चिन्.मात्रम् अमलम् सत्त्वम् इत्य्.आदि-नामकम् ।

यद् गीतम् तद् इदम् मूढा: पश्यन्त्य् अङ्ग जगत्.त्रया ॥५५॥

चित्.स्पन्द एव सर्वस्वम् सर्गे तस्माद्*द् हि संसृति: ।

परिस्पन्दो हि विन्ध्य~आदि-शब्द-स्पन्द-समम् परम् ॥५६॥

चित: स एव चेत् स्पन्दस् तथास्पन्दश् च भावित: ।

एक-रूपतया नाम तत्र .इदम् अमलम् शिवम् ॥५७॥

सर्गश् चित्.स्पन्द.मात्र~आत्मा सम्यग्.दृष्टौ विलीयते ।

उदेत्य् अ-सम्यग्.दृष्टीनाम् रज्ज्वाम् सर्प-भ्रमो यथा ॥५८॥

स-स्पन्दा चित् तद् अभिधा नि:स्पन्दा त्व् इयम् आतता ।

तुर्यातीत-पदारूढा वाचा वक्तुम् न पार्यते ॥५९॥

शास्त्र-सज्जन-सम्पर्क-संतत~अभ्यास-योगत: ।

कालेन .अमलताम् याते चेतसि .इन्दाव् इव .उदिता ॥६०॥

एतत् केवलम् आभातम् स्व~अनुभूतिभिर् आततम् ।

कथ्यते स्व~अनुभूतेषु स्वयम् स्वम् रूपम् आत्मना ॥६१॥

प्राप्तो ऽसि सारम् स्वम् अनादि-मध्यम्

अत्र .एव तिष्ठ स्व.पदे निविष्ट: ।

नो रूप-निर्भेद-महा.चिद्-आत्मा

जातो ऽसि साधो खलु वीतशोक: ॥६२॥

||

 

+++

 

DAILY READINGS th 14 December

 

fm4033 1.dc12..14 THREE WAYS OF LOOKING AT IDENTITY .z71

https://www.dropbox.com/s/tlykfiw2k9j64j4/fm4033%201.dc12..14%20THREE%20WAYS%20OF%20LOOKING%20AT%20IDENTITY%20.z71.docx?dl=0

fm6102 2.dc14 A SUDDEN PARTING .z17

https://www.dropbox.com/s/vf0y1ocvy7lcck7/fm6102%202.dc14%20A%20SUDDEN%20PARTING%20.z17.docx?dl=0

fm7203 3.dc13-14 GOING HOME .z52

https://www.dropbox.com/s/0igjjlhbv8q5zlj/fm7203%203.dc13-14%20GOING%20HOME%20.z52.docx?dl=0

 

Group Page

https://groups.google.com/forum/#!forum/yoga.vasishtha

Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0

 

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संक​ल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

 

Oॐm

 

+++

[Jiva Das]

 

FM6101 ABOUT SATTVA 2.DC12-13 .z62

https://www.dropbox.com/s/e2c3sz0nwfbv9zh/fm6101%202.dc12-13%20About%20sattva%20.z62.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

FM.6.101 ABOUT SATTVA 2.DC12-13

सर्ग ६.१०१

sarga 6.101  

वसिष्ठ उवाच ।

vasiSTha uvAca |

इति कुम्भ-वचः_राजा भावयन् तत् अकृत्रिमम् ।

iti kumbha-vaca:_rAjA bhAvayan tat akRtrimam |

स्वयम् आत्म.पदे तस्मिन् क्षणम् परिणतः_अभवत् ॥६।१०१।०१॥

svayam Atma.pade tasmin kSaNam pariNata:_abhavat ||6|101|01||

बभूव_अ-मीलित-मनः लोचनः शान्त-वाक्-मुनिः ।

babhUva_a-mIlita-mana: locana: zAnta-vAk-muni: |

शिलातलात् इव_उत्कीर्णः निस्पन्द~अवयव~आकृतिः ॥६।१०१।२॥

zilAtalAt iva_utkIrNa: nispanda~avayava~AkRti: ||6|101|2||

ततः_मुहूर्त-मात्रेण प्रबुद्धम् स्फुरित~ईक्षणम् ।

tata:_muhUrta-mAtreNa prabuddham sphurita~IkSaNam |

तम् उवाच महाबाहो चूडाला कुम्भ-रूपिणी ॥६।१०१।३॥

tam uvAca mahAbAho cUDAlA kumbha-rUpiNI ||6|101|3||  

 

KUMBHA.POT said—

k

कःचित् अस्मिन् पदे स्फारे शुद्धे वितत-निर्मले ।

ka:cit asmin pade sphAre zuddhe vitata-nirmale |

 सुतल्पे निर्.विकल्पानाम् सुखम् वि.श्रान्तवान् असि ॥६।१०१।४॥

sutalpe nir.vikalpAnAm sukham vi.zrAntavAn asi ||6|101|4||

कःचित् अन्तः प्रबुद्धः_असि कःचित् भ्रान्तिः त्वया_उज्झिता ।

ka:cit anta: prabuddha:_asi ka:cit bhrAnti: tvayA_ujjhitA |

कःचित् ज्ञेयम् परिज्ञातम् दृष्टम् दृष्टव्यम् एव वा ॥६।१०१।५॥

ka:cit jJeyam parijJAtam dRSTam dRSTavyam eva vA ||6|101|5||

 

FIRE.CREST—

zik

भगवन् त्वत्.प्रसादेन महा-विभव-भूमिका ।

bhagavan tvat.prasAdena mahA-vibhava-bhUmikA |

महती पदवी दृष्टा सर्वस्य_ऊर्ध्वम् स्थिता मया ॥६।१०१।६॥

mahatI padavI dRSTA sarvasya_Urdhvam sthitA mayA ||6|101|6||

सताम् विदित-वेद्यानाम् अहो वत महात्मनाम् ।

satAm vidita-vedyAnAm aho vata mahAtmanAm |

अपूर्व~एक~अमृत.मयः सङ्गः सार-फल-प्रदः ॥६।१०१।७॥

apUrva~eka~amRta.maya: saGga: sAra-phala-prada: ||6|101|7||

जन्मना_अपि मया लब्धम् यत् नाम न महामृतम् ।

janmanA_api mayA labdham yat nAma na mahAmRtam |

तत् अद्य त्वत्-समासङ्गात् तेन_एव_आसादितम् स्वयम् ॥६।१०१।८॥

tat adya tvat-samAsaGgAt tena_eva_AsAditam svayam ||6|101|8||

अनन्तम् आद्यम् अमृतम् च_एतत् कमल-लोचन ।

anantam Adyam amRtam ca_etat kamala-locana |

कथम् न_आसादितम् अभूत् पूर्वम् आत्म-पदम् मया ॥६।१०१।९॥

कुम्भ उवाच ।

kumbha* uvAca |

मनसि_उपशमम् याते त्यक्त-भोग~एषणे स्थिते ।

manasi_upazamam yAte tyakta-bhoga~eSaNe sthite |

कषाय-पाके निर्वृते सर्व~इन्द्रिय-गणस्य च ॥६।१०१।१०॥

kaSAya-pAke nirvRte sarva~indriya-gaNasya ca ||6|101|10||

यान्ति चेतसि विश्रान्तिम् विमला* देशिक~उक्तयः ।

yAnti cetasi vizrAntim vimalA* dezika~uktaya: |

यथा सित~अंशुके शुद्धे बिन्दवः कुङ्कुम~अम्भसः ॥६।१०१।११॥

कषयाणाम् अनन्तानाम् सम्भृतानाम् शरीरकैः ।

kaSayANAm anantAnAm sambhRtAnAm zarIrakai: |

स्व~वासना-स्वरूपाणाम् अद्य पाकः तव_उदितः ॥६।१०१।१२॥

sva*vAsanA-svarUpANAm adya pAka: tava_udita: ||6|101|12||

देहान् मलानि सर्वाणि कालेन कमल~ईक्षण ।

dehAn malAni sarvANi kAlena kamala~IkSaNa |

साधो वृक्षात् फलानि_इव पाकेन विगलन्ति_अधः ॥६।१०१।१३॥

sAdho vRkSAt phalAni_iva pAkena vigalanti_adha: ||6|101|13||

वासना~आत्मसु यातेषु मलेषु विमलम् सुखे ।

vAsanA~Atmasu yAteSu maleSu vimalam sukhe |

यत् वक्ति गुरुः अन्तः तत् विशति_इषुः_यथा विसे ॥६।१०१।१४॥

yat vakti guru: anta: tat vizati_iSu:_yathA vise ||6|101|14|

कषाय-पाके सम्पन्ने त्वम् मया_अद्य विबोधितः ।

kaSAya-pAke sampanne tvam mayA_adya vibodhita: |

तेन_अद्य_एव तव_अ-ज्ञान-क्षयः जातः महामते ॥६।१०१।१५॥

tena_adya_eva tava_a-jJAna-kSaya: jAta: mahAmate ||6|101|15||

अद्य पक्व-कषायः त्वम् अद्य_एव ज्ञान-संकथाम् ।

adya pakva-kaSAya: tvam adya_eva jJAna-saMkathAm |

अद्य_इह स~उपदेशः त्वम् अद्य_एव_असि प्रबुद्धवान् ॥६।१०१।१६॥

adya_iha sa~upadeza: tvam adya_eva_asi prabuddhavAn ||6|101|16||

शुभ~अशुभानाम् सर्वेषाम् कर्मणाम् अद्य संक्षयः ।

zubha~azubhAnAm sarveSAm karmaNAm adya saMkSaya: |

सत्सङ्ग-व्यपदेशेन तव निष्पत्तिम् आगतः ॥६।१०१।१७॥

satsaGga-vyapadezena tava niSpattim Agata: ||6|101|17||

यावत् अस्य दिनस्य_एष* पूर्व.भागः मही.पते ।

yAvat asya dinasya_eSa* pUrva.bhAga: mahI.pate |

तावत् चेतः_अहम् मम_इति तव_अ-ज्ञानम् बभूव ह ॥६।१०१।१८॥

tAvat ceta:_aham mama_iti tava_a-jJAnam babhUva ha ||6|101|18||

इदानीम् मत्.वचः बोधात् चेतसि क्षयम् आगते ।

idAnIm mat.vaca: bodhAt cetasi kSayam Agate |

हृदयात् सम्.परित्यक्तेः सम्.प्रबुद्धः_असि भूपते ॥६।१०१।१९॥

hRdayAt sam.parityakte: sam.prabuddha:_asi bhUpate ||6|101|19||

हृदि यावत् मनःसत्ता तावत् अ-ज्ञान-संस्थितिः ।

hRdi yAvat mana:sattA tAvat a-jJAna-saMsthiti: |

चित्तेः चित्ततया त्यक्ते ज्ञानस्य_अभ्युदयः भवेत् ॥६।१०१।२०॥

citte: cittatayA tyakte jJAnasya_abhyudaya: bhavet ||6|101|20||

द्वित्व~एकत्व-दृशौ चित्तम् तदेव_अ-ज्ञानम् उच्यते ।

dvitva~ekatva-dRzau cittam tadeva_a-jJAnam ucyate |

एतयोः यः लयः दृष्टेः तत् ज्ञानम् सा परा गतिः ॥६।१०१।२१॥

etayo: ya: laya: dRSTe: tat jJAnam sA parA gati: ||6|101|21||

प्रबुद्धः_असि विमुक्तः_असि त्यक्तम् चित्तम् त्वया नृप ।

prabuddha:_asi vimukta:_asi tyaktam cittam tvayA nRpa |

सत् असत्ता.मयत्वम् हि त्वया त्यक्तम् असत्-पदम् ॥६।१०१।२२॥

sat asattA.mayatvam hi tvayA tyaktam asat-padam ||6|101|22||

वीतशोकः निरायासः निःसङ्गः_अनन्य* आत्मवान् ।

vItazoka: nirAyAsa: ni:saGga:_ananya* AtmavAn |

महोदयः मुनिः मौनी स्वरूपे तिष्ठ निर्मले ॥६।१०१।२३॥

mahodaya: muni: maunI svarUpe tiSTha nirmale ||6|101|23||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

एवम् हि भगवन् जन्तोः मूर्खस्य_एव_अस्ति चित्त-भूः ।

evam hi bhagavan janto: mUrkhasya_eva_asti citta-bhU: |

प्रबुद्धस्य न तत् ज्ञस्य चित्तम् नाम किल प्रभो ॥६।१०१।२४॥

prabuddhasya na tat jJasya cittam nAma kila prabho ||6|101|24||

जीवन्मुक्ताः तत् एते हि विहरन्ति कथम् वद ।

jIvanmuktA: tat ete hi viharanti katham vada |

अविद्यमान-मनसः युष्मत् आद्याः तथा नराः ॥६।१०१।२५॥

avidyamAna-manasa: yuSmat AdyA: tathA narA: ||6|101|25||

इति मे कथय_अ-शेषम् अन्यै: स्व.वचन~अंशुभि: ।

iti me kathaya_a-zeSam anyai: sva.vacana~aMzubhi: |

हार्दम् तम:_मे निपुणम् एवम्.प्रायै: प्रमार्जय ॥६।१०१।२६॥

hArdam tama:_me nipuNam evam.prAyai: pramArjaya ||6|101|26||

कुम्भ उवाच ।

kumbha* uvAca |

यथा वदसि, तत्त्व-ज्ञ, तत् तथा_एव हि न_अन्यथा ।

yathA vadasi, tattva-jJa, tat tathA_eva hi na_anyathA |

चित्तम् हि जीवन्मुक्तानाम् न_अस्ति_अङ्कुर* इव_अश्मनाम् ॥६।१०१।२७॥

cittam hi jIvanmuktAnAm na_asti_aGkura* iva_azmanAm ||6|101|27||

पुनर्.जनन-योग्या या वासना घन-वासना ।

punar.janana-yogyA yA vAsanA ghana-vAsanA |

सा प्रोक्ता चित्त-शब्देन न सा तज्ज्ञस्य विद्यते ॥६।१०१।२८॥

sA proktA citta-zabdena na sA tajjJasya vidyate ||6|101|28||

यया वासनया तज्ज्ञा* विहरन्ति_इह मर्मसु ।

yayA vAsanayA tajjJA* viharanti_iha marmasu |

ताम् त्वम् सत्त्व~अभिधाः विद्धि पुनर्.जनन-वर्जिताम् ॥६।१०१।२९॥

tAm tvam sattva~abhidhA: viddhi punar.janana-varjitAm ||6|101|29||

जीवन्मुक्ता* महात्मानः सत्त्व.स्थाः संयत-इन्द्रियाः ।

jIvanmuktA* mahAtmAna: sattva.sthA: saMyata-indriyA: |

विहरन्ति गत~असङ्गम् न चित्त.स्थाः कदा.चन ॥६।१०१।३०॥

viharanti gata~asaGgam na citta.sthA: kadA.cana ||6|101|30||

मूढम् चित्तम् चित्तम् आहुः प्रबुद्धम् सत्त्वम् उच्यते ।

mUDham cittam cittam Ahu: prabuddham sattvam ucyate |

अ-प्रबुद्धा* हि चित्त.स्थाः सत्त्व.स्थाः तु महाधियः ॥६।१०१।३१॥

a-prabuddhA* hi citta.sthA: sattva.sthA: tu mahAdhiya: ||6|101|31||

भूयः प्रजायते चित्तम् सत्त्वम् भूयः न जायते ।

bhUya: prajAyate cittam sattvam bhUya: na jAyate |

अ-प्रबुद्धस्य बन्धः_अस्ति न प्रबुद्धस्य भूपते ॥६।१०१।३२॥

a-prabuddhasya bandha:_asti na prabuddhasya bhUpate ||6|101|32||

सत्त्ववान् असि संजातः_महात्यागी स्थितः_भवान् ।

sattvavAn asi saMjAta:_mahAtyAgI sthita:_bhavAn |

अशेषेण त्वया चित्तम् त्यक्तम् अद्य_इति वेद्मि_अहम् ॥६।१०१।३३॥

azeSeNa tvayA cittam tyaktam adya_iti vedmi_aham ||6|101|33||

समस्त-वासना~उन्मुक्तः_राजन्_अद्य_एव राजसे ।

samasta-vAsanA~unmukta:_rAjan_adya_eva rAjase |

आकाश-साम्यम् आयातम् मन्ये तव मुने मनः ॥६।१०१।३४॥

AkAza-sAmyam AyAtam manye tava mune mana: ||6|101|34||

शमम् प्राप्तः_असि परमम् सिद्धः सम-समस्थितिः ।

zamam prApta:_asi paramam siddha: sama-samasthiti: |

अयम् हि स* महात्यागः सर्वम् यत् तत् सम्.उज्झितम् ॥६।१०१।३५॥

ayam hi sa* mahAtyAga: sarvam yat tat sam.ujjhitam ||6|101|35||

स्वर्ग~अपवर्ग-वित्त~आदि तपः_दान+फल=आदि_अपि ।

svarga~apavarga-vitta~Adi tapa:_dAna+phala=Adi_api |

प्रबुद्ध-मेधया साधो धिया परम-बोधया ॥६।१०१।३६॥

prabuddha-medhayA sAdho dhiyA parama-bodhayA ||6|101|36||

तपः नाम कियत् मात्र-दुःख-क्षय-करम् भवेत् ।

tapa: nAma kiyat mAtra-du:kha-kSaya-karam bhavet |

क्षय~अतिशय-निर्मुक्तः_यत् सुखम् समतामयम् ॥६।१०१।३७॥

kSaya~atizaya-nirmukta:_yat sukham samatAmayam ||6|101|37||

तत् सत् तत् वस्तु तत् किम्.चित् न तु स्वर्ग~आदि भङ्गुरम् ।

tat sat tat vastu tat kim.cit na tu svarga~Adi bhaGguram |

भाव~अभावैः उपारूढम् स्थित~अधिगत-वेदनम् ॥६।१०१।३८॥

bhAva~abhAvai: upArUDham sthita~adhigata-vedanam ||6|101|38||

स्वर्गः नाम किम् आनन्दः सः_अपि संदेह-संस्थितः ।

svarga: nAma kim Ananda: sa:_api saMdeha-saMsthita: |

अ-प्राप्त-स्व.आत्म-संसिद्धेः क्रियाकाण्डः शुभः भवेत् ॥६।१०१।३९॥

a-prApta-sva.Atma-saMsiddhe: kriyAkANDa: zubha: bhavet ||6|101|39||

येन न_आसादितम् हेम रीतिम् किम् स* परित्यजेत् ।

yena na_AsAditam hema rItim kim sa* parityajet |

 चूडाला.आदि-समासङ्गात्_भवेत् ज्ञत्वम् सुखेन ते ॥६।१०१।४०॥

cUDAlA.Adi-samAsaGgAt_bhavet jJatvam sukhena te ||6|101|40||

तत् किम् अर्थम् अनर्थे_अस्मिन् निमग्नः त्वम् तपोमये ।

tat kim artham anarthe_asmin nimagna: tvam tapomaye |

आश्रम.आदि-विकल्पान्_अ-साध्यस्य_अद्य कु.कर्मणः ॥६।१०१।४१॥

Azrama.Adi-vikalpAn_a-sAdhyasya_adya ku.karmaNa: ||6|101|41||

आद्यन्तौ_अस्य सु.मते मध्य* एव सुखम् स्म भोः ।

Adyantau_asya su.mate madhya* eva sukham sma bho: |

यतः ते समयः जातः यस्मिन् परिणमन्ति ते ॥६।१०१।४२॥

yata: te samaya: jAta: yasmin pariNamanti te ||6|101|42||

तपःरूपा* विकल्प~अंशाः तत्र बद्ध-पदः_भव ।

tapa:rUpA* vikalpa~aMzA: tatra baddha-pada:_bhava |

चित् व्योम्नः नभसः_अत्यच्छात् सर्वे भावाः समुत्थिताः ॥६।१०१।४३॥

cit vyomna: nabhasa:_atyacchAt sarve bhAvA: samutthitA: ||6|101|43||

तथा_एव परिदृश्यन्ते तत्र_एव विलयम् गताः ।

tathA_eva paridRzyante tatra_eva vilayam gatA: |

इदम् कार्यम् इदम् न_इति संकल्पा* ब्रह्म-बिन्दवः ॥६।१०१।४४॥

idam kAryam idam na_iti saMkalpA* brahma-bindava: ||6|101|44||

बन्ध्यम् शिखिध्वज त्यक्त्वा पूर्णम् एव समाश्रय ।

bandhyam zikhidhvaja tyaktvA pUrNam eva samAzraya |

इष्टम् मे प्रार्थयस्व_इति तथा_एव प्रार्थ्यते सखे ॥६।१०१।४५॥

iSTam me prArthayasva_iti tathA_eva prArthyate sakhe ||6|101|45||

स्त्रिया तथा_एव स* कथम् दयितः प्रार्थ्यते स्वयम् ।

striyA tathA_eva sa* katham dayita: prArthyate svayam |

संकल्प-रचितान् एतान् भावान् आपद-भासुरान् ॥६।१०१।४६॥

saMkalpa-racitAn etAn bhAvAn Apada-bhAsurAn ||6|101|46||

गृह्णन्ति न महात्मानः प्राज्ञा जल-रवीन् इव ।

gRhNanti na mahAtmAna: prAjJA jala-ravIn iva |

स्वर्ग.मोक्ष-आदि=फलदम् यत् किम्.चित् सर्वम् एव तत् ॥६।१०१।४७॥

svarga.mokSa-Adi=phaladam yat kim.cit sarvam eva tat ||6|101|47||

त्यक्त्वा सम-सम~आभासः_यः_असि_असौ_एव वै भव ।

tyaktvA sama-sama~AbhAsa:_ya:_asi_asau_eva vai bhava |

सत्त्वम् सत्त्वेन नाशेन नाश्यम् हि विगत-स्पृहः ॥६।१०१।४८॥

sattvam sattvena nAzena nAzyam hi vigata-spRha: ||6|101|48||

पदार्थ~ओघम् इमम् गृह्णन् तिष्ठ_अ-स्पन्दित-चित्त-भूः ।

padArtha~ogham imam gRhNan tiSTha_a-spandita-citta-bhU: |

अ-परिस्पन्द-चित्तस्य संसृतिः_न_इह धावति ॥६।१०१।४९॥

a-parispanda-cittasya saMsRti:_na_iha dhAvati ||6|101|49||

पौरुष-प्रभवा साधो विपत्तिः हि मतौ तथा ।

pauruSa-prabhavA sAdho vipatti: hi matau tathA |

यानि यानि_इह दुःखानि प्रस्फुरन्ति जगत्.त्रये ॥६।१०१।५०॥

yAni yAni_iha du:khAni prasphuranti jagat.traye ||6|101|50||

चेतः चापल.जानि_एव तानि.तानि महीपते ।

ceta: cApala.jAni_eva tAni.tAni mahIpate |

स्थिरम् शान्तम् गत-स्पन्दम् यस्य चित्तम् अ-चापलम् ।

sthiram zAntam gata-spandam yasya cittam a-cApalam |

सदा_एव सः_महा~आनन्दी साम्राज्यस्य सः_भाजनम् ॥६।१०१।५१॥

sadA_eva sa:_mahA~AnandI sAmrAjyasya sa:_bhAjanam ||6|101|51||

अथ चेतसि तत्त्वज्ञ स्पन्द~अ.स्पन्दौ त्वम् एकताम् ।

atha cetasi tattvajJa spanda~a.spandau tvam ekatAm |

नीत्वा तिष्ठ यथाकामम् ऐक्यम् आगत्य शाश्वतम् ॥६।१०१।५२॥

nItvA tiSTha yathAkAmam aikyam Agatya zAzvatam ||6|101|52||

 शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

कथम् ऐक्यम् विभः यातः स्पन्द~अ.स्पन्दौ_इमौ_उभौ ।

katham aikyam vibha: yAta: spanda~a.spandau_imau_ubhau |

सर्व.संशय-विच्छेद-कारिन्_एतत् वद_आशु मे ॥६।१०१।५३॥

sarva.saMzaya-viccheda-kArin_etat vada_Azu me ||6|101|53|| KUMBHA.POT—

कुम्भ उवाच ।

kumbha* uvAca |

एकम् वस्तु जगत्.सर्वम् चित्.मात्रम् वाः_इव_अम्बुधिः ।

ekam vastu jagat.sarvam cit.mAtram vA:_iva_ambudhi: |

तदेव स्पन्दते धीभिः शुद्ध-वार् इव वीचिभिः ॥६।१०१।५४॥

tadeva spandate dhIbhi: zuddha-vAr iva vIcibhi: ||6|101|54||

ब्रह्म चित्.मात्रम् अमलम् सत्त्वम् इति+आदि-नामकम् ।

brahma cit.mAtram amalam sattvam iti+Adi-nAmakam |

यत् गीतम् तत् इदम् मूढाः पश्यन्ति_अङ्ग जगत्.त्रया ॥६।१०१।५५॥

yat gItam tat idam mUDhA: pazyanti_aGga jagat.trayA ||6|101|55||

चित्.स्पन्द* एव सर्वस्वम् सर्गे तस्मात्_हि संसृतिः ।

cit.spanda* eva sarvasvam sarge tasmAt_hi saMsRti: |

परिस्पन्दः_हि विन्ध्य+आदि-शब्द-स्पन्द-समम् परम् ॥६।१०१।५६॥

parispanda:_hi vindhya+Adi-zabda-spanda-samam param ||6|101|56||

चितः स* एव चेत् स्पन्दः तथास्पन्दः च भावितः ।

cita: sa* eva cet spanda: tathAspanda: ca bhAvita: |

एक-रूपतया नाम तत्र_इदम् अमलम् शिवम् ॥६।१०१।५७॥

eka-rUpatayA nAma tatra_idam amalam zivam ||6|101|57||

सर्गः चित्.स्पन्द.मात्र~आत्मा सम्यक्.दृष्टौ विलीयते ।

sarga: cit.spanda.mAtra~AtmA samyak.dRSTau vilIyate |

उदेति_अ-सम्यक्.दृष्टीनाम् रज्ज्वाम् सर्प-भ्रमः यथा ॥६।१०१।५८॥ 

udeti_a-samyak.dRSTInAm rajjvAm sarpa-bhrama: yathA ||6|101|58||

स-स्पन्दा चित् तत् अभिधा निःस्पन्दा तु_इयम् आतता ।  

sa-spandA cit tat abhidhA ni:spandA tu_iyam AtatA |  

तुर्यातीत-पदारूढा वाचा वक्तुम् न पार्यते ॥६।१०१।५९॥  

turyAtIta-padArUDhA vAcA vaktum na pAryate ||6|101|59||

शास्त्र-सज्जन-सम्पर्क-संतत~अभ्यास-योगतः ।

zAstra-sajjana-samparka-saMtata~abhyAsa-yogata: |

कालेन_अमलताम् याते चेतसि_इन्दौ_इव_उदिता ॥६।१०१।६०॥

kAlena_amalatAm yAte cetasi_indau_iva_uditA ||6|101|60||

एतत् केवलम् आभातम् स्व~अनुभूतिभिः आततम् ।

etat kevalam AbhAtam sva~anubhUtibhi: Atatam |

कथ्यते स्व~अनुभूतेषु स्वयम् स्वम् रूपम् आत्मना ॥६।१०१।६१॥

kathyate sva~anubhUteSu svayam svam rUpam AtmanA ||6|101|61||

प्राप्तः_असि सारम् स्वम् अन्-आदि+मध्यम्

prApta:_asi sAram svam an-Adi+madhyam

अत्र_एव तिष्ठ स्व.पदे निविष्टः ।

atra_eva tiSTha sva.pade niviSTa: |

नो* रूप-निर्भेद-महा.चित् आत्मा 

no* rUpa-nirbheda-mahA.cit AtmA

जातः_असि, साधो, खलु वीतशोकः ॥६।१०१।६२॥

jAta:_asi, sAdho, khalu vItazoka: ||6|101|62||

||

 

 

 

oॐm

 

 

 

 

 

FM.6.101

 

ABOUT SATTVA

 

VASISHTHA said—

 

इति कुम्भ-वचः_राजा भावयन् तत् अकृत्रिमम् ।

iti kumbha-vaca:_rAjA bhAvayan tat akRtrimam |

स्वयम् आत्म.पदे तस्मिन् क्षणम् परिणतः_अभवत् ॥६।१०१।०१॥

svayam Atma.pade tasmin kSaNam pariNata:_abhavat ||6|101|01||

.

iti kumbha-vaca: -

so the words of kumbha the Pot, rAjA,

bhAvayan tat akRtrimam –

becoming That unaffectedly/naturally

svayam Atma.pade tasmin –

himself in self-state into That =

kSaNam pariNata:_abhavat –

instantly transformed he became.

*vlm.1 VASISHTHA said.—After the prince had so far attended to the lectures of Kumbha, he remained for some time in silent and deep meditation of his soul as if in a state of trance.

*jd. iti kumbha-vaca: - so the words of kumbha the Pot, rAjA, bhAvayan tat akRtrimam – becoming That unaffectedly/naturally svayam Atma.pade tasmin – himself in self-state into That =kSaNam pariNata:_abhavat – instantly transformed he became.

 

बभूव_अ-मीलित-मनः लोचनः शान्त-वाक्-मुनिः ।

babhUva_a-mIlita-mana: locana: zAnta-vAk-muni: |

शिलातलात् इव_उत्कीर्णः निस्पन्द~अवयव~आकृतिः ॥६।१०१।२॥

zilAtalAt iva_utkIrNa: nispanda~avayava~AkRti: ||6|101|2||

.

*

babhUva – he became

a-mIlita-manas – sleepless of Mind

locana: zAnta-vAG-muni: – with the gaze of a quietly silent muni

zilAtalAt iva_utkIrNa: – from a rock-slab/grindstone carved

nispanda~avayava~AkRti: - still-body-formation.

Mo. zilAtalAd utkIrNa: pratimAdir iva ||6|101|

#amIlita a. unsleeping

#zilAtala n. slab of rock

*vlm.2. He continued with his intent-mind and fixed eyes and quite speechless all the while, and resembled the figure of a silent sage, and a carved statue without its motion and sensation.

 

ततः_मुहूर्त-मात्रेण प्रबुद्धम् स्फुरित~ईक्षणम् ।

tata:_muhUrta-mAtreNa prabuddham sphurita~IkSaNam |

तम् उवाच महाबाहो चूडाला कुम्भ-रूपिणी ॥६।१०१।३॥

tam uvAca mahAbAho cUDAlA kumbha-rUpiNI ||6|101|3||

.

tata:_muhUrta-mAtreNa x

prabuddham sphurita~IkSaNam |

tam uvAca mahAbAho x

cUDAlA kumbha-rUpiNI - x

.

***vlm3

then

after the passage of an hour

he awoke with gleaming eyes

&

there, Master Archer, chUdAlA.Topknot said this to him

in her guise of the boy kumbha.Pot.

 

KUMBHA.POT said—

k

कःचित् अस्मिन् पदे स्फारे शुद्धे वितत-निर्मले ।

ka:cit asmin pade sphAre zuddhe vitata-nirmale |

सुतल्पे निर्.विकल्पानाम् सुखम् वि.श्रान्तवान् असि ॥६।१०१।४॥

sutalpe nir.vikalpAnAm sukham vi.zrAntavAn asi ||6|101|4||

.

ka:cit asmin pade sphAre zuddhe vitata-nirmale

sutalpe nirvikalpAnAm

sukham vizrAntavAn asi

.

*vlm.4. Kumbha said.—Say prince, how you enjoyed yourself in your short lived trance; did you feel in it that sweet composure of thy soul, as the yogis experience in their bed of steadfast meditation and unshaken hypnotism?  

.

#vitata a. spread out, extended; drawn (as a bow-string); sutalpa comfortable bed; sphAra a. extensive; vizrAnta a. coming to rest or to an end.

 

कःचित् अन्तः प्रबुद्धः_असि कःचित् भ्रान्तिः त्वया_उज्झिता ।

ka:cit anta: prabuddha:_asi ka:cit bhrAnti: tvayA_ujjhitA |

कःचित् ज्ञेयम् परिज्ञातम् दृष्टम् दृष्टव्यम् एव वा ॥६।१०१।५॥

ka:cit jJeyam parijJAtam dRSTam dRSTavyam eva vA ||6|101|5||

.

* kac.cit anta: prabuddha:_asi - x =

ka:cit bhrAnti: tvayA_ujjhitA - x =

ka:cit jJeyam parijJAtam - x =

dRSTam dRSTavyam eva vA

.

*sv.5 I hope that you have been inwardly awakened spiritually, and that you know what there is to be known and see what there is to be seen.

*vlm.5. Say, were you awakened in your inmost soul! and set at large beyond the region of error and darkness; say, have you known the knowable one, and seen what is to be seen?

 

FIRE.CREST—

zik

भगवन् त्वत्.प्रसादेन महा-विभव-भूमिका ।

bhagavan tvat.prasAdena mahA-vibhava-bhUmikA |

महती पदवी दृष्टा सर्वस्य_ऊर्ध्वम् स्थिता मया ॥६।१०१।६॥

mahatI padavI dRSTA sarvasya_Urdhvam sthitA mayA ||6|101|6||

.

bhagavan tvat.prasAdena - Lord, by your grace =

mahA-vibhava-bhUmikA - x =

mahatI padavI dRSTA - the Great Path seen =

sarvasya urdhvam - high above all =

sthitA mayA - seated by me.

O Sir, it was by your good grace, that

I have beheld a great glory in the most high heaven of heavens.

*AB. mahA-vibhavo niratizaya~Anandas tal-lakSaNA bhUmikA | sarvasya hairaNya-garbha~Ananda~antasya viSaya~Ananda-jAtasya urdhvam utkarSakASTHAyAm sthitA ||6|101|

*vlm.6. Sikhidhwaja replied-O Sir, it was by your good grace, that I have beheld a great glory in the most high heaven of heavens.

 

सताम् विदित-वेद्यानाम् अहो वत महात्मनाम् ।

satAm vidita-vedyAnAm aho vata mahAtmanAm |

अपूर्व~एक~अमृत.मयः सङ्गः सार-फल-प्रदः ॥६।१०१।७॥

apUrva~eka~amRta.maya: saGga: sAra-phala-prada: ||6|101|7||

.

* satAm vidita-vedyAnAm

aho vata mahAtmanAm

... and it is boundless, primal, and deathless,

o Lotus-eyes

how was it not attained before by me, the state of Self?

apUrva~eka~amRta.maya: saGga: sAra-phala-prada:

*vlm.7. I have beheld a state of bliss which is full of ambrosial delight, never yet known to mortals and whose sight is the most ultimate reward of the wishes of the best and most intelligent men, and of saints and mahátmas of great and high souls.

*sv.6-7 SIKHIDHVAJA replied: Indeed, Lord, by your grace I have seen the supreme state.

 

जन्मना_अपि मया लब्धम् यत् नाम न महामृतम् ।

janmanA_api mayA labdham yat nAma na mahAmRtam |

तत् अद्य त्वत्-समासङ्गात् तेन_एव_आसादितम् स्वयम् ॥६।१०१।८॥

tat adya tvat-samAsaGgAt tena_eva_AsAditam svayam ||6|101|8||

.

~jd. janmanA_api mayA labdham yan nAma na mahAmRtam

This great nectar which is not got merely by my birth

tat adya tvat.samAsaGgAt

that is now from association with you

tena_eva_AsAditam svayam

only by that is itself attained...

*AB. sAmAnya~uktam viziSya vivRNoti janmanA iti | tena mahA-amRta-svarUpa-bhUtena eva mayA AnAdya-jJAnAnn alabhdam tad adya tvat.samAsaGgAt svayam eva anAyAsenAsAditam ||6|101| labdha a. met with; AsAdita a. put down; reached &c.

*vlm.8. It is in your society today, that I have felt a delight, to which I have never experienced in my life before.

*sv.8-9 How was it that it eluded my understanding so far?

~jd. janmanA_api mayA labdham yan nAma na mahAmRtam - this great nectar which is not got merely by my birth = tat adya tvat.samAsaGgAt - that is now from association with you = tena_eva_AsAditam svayam = only by that is itself attained...

 

अनन्तम् आद्यम् अमृतम् च_एतत् कमल-लोचन ।

anantam Adyam amRtam ca_etat kamala-locana |

कथम् न_आसादितम् अभूत् पूर्वम् आत्म-पदम् मया ॥६।१०१।९॥

katham na_AsAditam abhUt pUrvam Atma-padam mayA ||6|101|9||

.

...

anantam Adyam amRtam ca_etat x

kamala-locana - x +

katham na_AsAditam abhUt x

pUrvam Atma-padam mayA - x =

and it is boundless, primal, and deathless!

o Lotus-eyes

how was it not attained before, this state of Self, by me

?

.

*sv. How was it that it eluded my understanding so far?

 

KUMBHA.POT said—

k

मनसि_उपशमम् याते त्यक्त-भोग~एषणे स्थिते ।

manasi_upazamam yAte tyakta-bhoga~eSaNe sthite |

कषाय-पाके निर्वृते सर्व~इन्द्रिय-गणस्य च ॥६।१०१।१०॥

kaSAya-pAke nirvRte sarva~indriya-gaNasya ca ||6|101|10||

.

...

manasi_upazamam yAte – when Mind has come to Quieting

when Mind has come to a peaceful end of wishing for abandoned pleasures

tyakta-bhoga~eSaNe sthite – when abandonment of enjoyment-wishing is its state

kaSAya-pAke nirvRte sarva~indriya-gaNasya ca - and when the ripening of impurity is ended...

*vwv.198-99/10-11 When the mind has become tranquil and has given up the desire for enjoyment and when the burning of attachment of the entire group of senses (to worldly objects) has been accomplished...

*Ott.moralisms #kaSAya‑ -adj.- impurity, *ch.Up. • degeneracy *Buddh. •-• Comp. *k.–pAka: - impurity when "cooking", develops consequences • - *k‑nirvRta‑ -adj.- impurity extinguished •• also a bitter flavor & a color, variously given as the yellow or ochre (with implied dirtiness) of a monk's robe +

*sv._.. when the senses have also been rid of their colouring or covering.

* manasi_upazamam yAte – when Mind has come to Quieting tyakta-bhoga~eSaNe sthite – when abandonment of enjoyment-wishing is its state kaSAya-pAke nirvRte sarva~indriya-gaNasya ca - and when the ripening of impurity is ended...

 

यान्ति चेतसि विश्रान्तिम् विमला* देशिक~उक्तयः ।

yAnti cetasi vizrAntim vimalA* dezika~uktaya: |

यथा सित~अंशुके शुद्धे बिन्दवः कुङ्कुम~अम्भसः ॥६।१०१।११॥

yathA sita~aMzuke zuddhe bindava: kuGkuma~ambhasa: ||6|101|11||

.

yAnti cetasi vizrAntim

When they go to Repose in the Awareness,

vimalA: dezika~uktaya:

the pure words of the teacher

yathA sita~aMzuke zuddhe

as in the cool clear rays (of the moon)

bindava: kuGkuma~ambhasa:

drops of saffron-water.

jd#diz #dezika-: a Guru or spiritual teacher; traveler.

*vwv.198-99/10-11 When the mind has become tranquil and has given up the for enjoyment and when the burning of attachment of the entire group of senses (to worldly objects) has been accomplished, the pure words of the preceptor rest in the mind (of the disciple) as drops of water colored by saffron (settle) on a pure white cloth.

*vlm.11. There arises a peace in the mind, which is purer than any earth born delight; and is as delightsome as the dew drops falling from flowers under the bright beams of cooling moonlight night.

*sv.11-12 (The previous efforts were not wasted, for)

 

कषयाणाम् अनन्तानाम् सम्भृतानाम् शरीरकैः ।

kaSayANAm anantAnAm sambhRtAnAm zarIrakai: |

स्व~वासना-स्वरूपाणाम् अद्य पाकः तव_उदितः ॥६।१०१।१२॥

sva*vAsanA-svarUpANAm adya pAka: tava_udita: ||6|101|12||

.

kaSayANAm

of infusions - anantAnAm – of boundless - sambhRtAnAm - of accumulations = zarIrakai: - w embodied ones = sva.vAsanA-svarUpANAm – of Ur.own conditioned nature - adya pAka: tava_udita: - now cooked/complete for you arisen.

*vlm.12. It is today, O prince, that your bad desires like the bitter taste of bodies, are bettered by your advancement in knowledge.

*sv.11-12 (The previous efforts were not wasted, for)

#sambhRta_accumulated.

~VA - now your countless natural vasanas, accumulated by past bodies

(in past births), become ripened. what does kaSAya mean in the context? Unripe?

~AS:The word कषाय probably means something bitter, pungnt, decay. Typically कषाय refers to something bitter which is diluted and reduced by boiling. Often medicine is treated thus. So, here, these vasanas are about to be cooked (पाक). As a result, they are supposed to lose their original nature and all impurities fall off from the body like a ripe fruit (as in v. 13). P.S. These days, कषाय

is used as a synonym for tea!
* kaSayANAm – of infusions - anantAnAm – of boundless - sambhRtAnAm - of accumulations = zarIrakai: - w embodied ones = sva.vAsanA-svarUpANAm – of Ur.own conditioned nature - adya pAka: tava_udita: - now cooked/complete for you arisen.

 

देहान् मलानि सर्वाणि कालेन कमल~ईक्षण ।

dehAn malAni sarvANi kAlena kamala~IkSaNa |

साधो वृक्षात् फलानि_इव पाकेन विगलन्ति_अधः ॥६।१०१।१३॥

sAdho vRkSAt phalAni_iva pAkena vigalanti_adha: ||6|101|13||

.

* dehAn_malAni sarvANi kAlena - x =

kamala~IkSaNa - x =

sAdho vRkSAt phalAni_iva - x =

pAkena vigalanti_adha: - x.

~AB. dehAl liGgadehAt | malAni rAgAdi-kaSAyA: pApAni ca ||6|101|

*sv.13 The various efforts made so far have attained fruition today and the impurities in the bodies have dropped away.

*vlm.13. It is by your holiness, O lotus-eyed prince, that the filth of your person is purged out; like the fruits of trees, falling off after they are ripened.  

#pac #pAka-: ripening , ripeness (of fruit or of a boil) Ka1tyS3r. Mn. Var. Sus3r.; maturity , full development (as of the mind &c ) , completion , perfection , excellence Hariv. Ka1v. &c • ( √2. pac ; ifc. f(I). ) cooking , baking , roasting , boiling (trans. and intrans.) S3rS. Mn. MBh. &c  

#gal #vigal vi>gal विगल् 1 P. To drop down, get loose; रतिविगलितबन्धे केशहस्ते सुकेश्याः V.4.1. To ooze or trickle. To melt away, be dissolved or melted, perish. y2012020 vigalita_विगलित flowed away, dried up; dissolved; fallen down or out, slipped out of (tasmAt); come forth y2011013 • Disappeared, gone away; मयि विगलितप्रत्याशत्वाद्विवाहविधेः पुरा Māl.9.11 • Loose, dishevelled, disordered (as hair).

 

वासना~आत्मसु यातेषु मलेषु विमलम् सुखे ।

vAsanA~Atmasu yAteSu maleSu vimalam sukhe |

यत् वक्ति गुरुः अन्तः तत् विशति_इषुः_यथा विसे ॥६।१०१।१४॥

yat vakti guru: anta: tat vizati_iSu:_yathA vise ||6|101|14||

.

* vAsanA Atmasu – vAsanA.Conditioning in self

yAteSu maleSu – having come to impurities

vimalam sukhe – immaculate in pleasure =

yad vakti gurur antas – what says the guru within =

tad vizati – that entering

iSur yathA vise – as an arow into a lotus-root

.

*vwv.200/14 Friend! When the impurities in the form of latent desires are purified, what the preceptor says enters (the heart of the disciple) like an arrow into the stalk of a lotus.

*sv.14 When thus one is freed from psychological conditioning and the impurities have been removed or purified, the words of the guru enter directly into the innermost core of one's being just as an arrow enters the stalk of the lotus.

*vlm.14. As the desire of the impure heart, becomes purified by reasons, it is then only capable of receiving the instructions of the wise, as the pipe draws the water inside. (Else advising the fool is folly or spreading pearls before swines).

 

कषाय-पाके सम्पन्ने त्वम् मया_अद्य विबोधितः ।

kaSAya-pAke sampanne tvam mayA_adya vibodhita: |

तेन_अद्य_एव तव_अ-ज्ञान-क्षयः जातः महामते ॥६।१०१।१५॥

tena_adya_eva tava_a-jJAna-kSaya: jAta: mahAmate ||6|101|15||

.

* kaSAya-pAke sampanne

when bitterness-cook/ripening is attained

tvam mayA adya vibodhita:

you by me now awakened/taught

tena adya eva tava aJAna-kSaya: jAta:

mahAmate

*sv.15 You have attained that state of purity and therefore you have been enlightened by my discourse_..

*vlm.15. After the bitterness of your disposition, was tempered by my lectures; you have been awakened today to your spiritual knowledge by me.

 

अद्य पक्व-कषायः त्वम् अद्य_एव ज्ञान-संकथाम् ।

adya pakva-kaSAya: tvam adya_eva jJAna-saMkathAm |

अद्य_इह स~उपदेशः त्वम् अद्य_एव_असि प्रबुद्धवान् ॥६।१०१।१६॥

adya_iha sa~upadeza: tvam adya_eva_asi prabuddhavAn ||6|101|16||

.

*

adya pakva-kaSAyas tvam

adya eva jJAna-saMkathAm

adya iha sa.upadezas tvam

adya eva asi prabuddhavAn

.

#kaS #kaSAya-:_astringent MBh. xiv , 1280 and 1411 R. Sus3r. Pan5cat. BhP.; red , dull red , yellowish red (as the garment of a Buddhist bhikSu) MBh. Hariv. Mr2icch. Ya1jn5.; mn. a decoction or infusion Sus3r; a reduction, by evaporation, of a liquid.

#pac #pakva cooked; prepared on a fire (opp. to Ama); (also applied to the milk in an udder); warmed (cf. <dviS->); baked (as bricks or earthenware); ripe, mature (lit. and fig.) (also applied to a tree with ripe fruits); accomplished, perfect, fully developed (as the understanding, character &c.); decrepit, perishing,decaying; digested; • pakvam cooked food, dish; ripe corn; the ashes of a burnt corpse. y1023.026

*sv.16_.. and your ignorance has been dispelled.

*vlm.16. You are just now cleansed from your impurity, and immediately purified by your pure knowledge; even now it is that you have received my admonition, and have been instantly awakened to your knowledge.

 

शुभ~अशुभानाम् सर्वेषाम् कर्मणाम् अद्य संक्षयः ।

zubha~azubhAnAm sarveSAm karmaNAm adya saMkSaya: |

सत्सङ्ग-व्यपदेशेन तव निष्पत्तिम् आगतः ॥६।१०१।१७॥

satsaGga-vyapadezena tava niSpattim Agata: ||6|101|17||

.

* zubha~azubhAnAm sarveSAm karmaNAm - of all auspicious and inauspicious karmas =

adya saMkSaya: - now there is total destruction =

satsaGga-vyapadezena - by resorting to Good Company =

tava niSpattim Agata: - your fulfilment has come.

now all your karmas, good and bad,

have been removed; and it is by

resorting to Good Company

that your maturity has come.

*sv.17 By our satsanga (holy company) your karmas (actions and their residual impressions) have been destroyed.

*vlm.17. You are purged today, from the merits and demerits of your good and bad conduct; and it is by the influence of good society, that you have got a new life in you.

*jd.17 - zubha~azubhAnAm sarveSAm karmaNAm - of all auspicious and inauspicious karmas = adya saMkSaya: - now there is total destruction = satsaGga-vyapadezena - by resorting to Good Company = tava niSpattim Agata: - your fulfilment has come.

 

यावत् अस्य दिनस्य_एष* पूर्व.भागः मही.पते ।

yAvat asya dinasya_eSa* pUrva.bhAga: mahI.pate |

तावत् चेतः_अहम् मम_इति तव_अ-ज्ञानम् बभूव ह ॥६।१०१।१८॥

tAvat ceta:_aham mama_iti tava_a-jJAnam babhUva ha ||6|101|18||

.

*

up till the forenoon of this day,

Lord of the Earth, your ignorance

has uttered "I" and "mine", for such

till now has your unWisdom been.

*jd.18 - yAvat asya dinasya_eSa: pUrva.bhAga: - up till the first half of this day = mahI.pate - o EarthLord =

tAvat ceta:_aham-mama iti tava_a-jJAnam babhUva ha

tAvac ca itas / cetas

up till then and hence / your Chetas Awareness ambiguously as often

aham.mama iti

as "I" and "mine"

tava ajJAnam babhUva ha

has your ignorance/unWisdom been.

*sv.18 Till this very forenoon you were filled with the false notions of 'I' and 'mine' on account of ignorance.

*vlm.18. It was before the midday of this day, that I have come to know the edification and regeneration of your soul to spiritual light.

 

इदानीम् मत्.वचः बोधात् चेतसि क्षयम् आगते ।

idAnIm mat.vaca: bodhAt cetasi kSayam Agate |

हृदयात् सम्.परित्यक्तेः सम्.प्रबुद्धः_असि भूपते ॥६।१०१।१९॥

hRdayAt sam.parityakte: sam.prabuddha:_asi bhUpate ||6|101|19||

.

* idAnIm mad-vaco=bodhAt - thus by realizing my words =

cetasi kSayam Agate – when chetas.Affectivity to decay has come =

hRdayAt samparityakte: - from the Heart in total abandonment =

samprabuddha:_asi bhUpate – you're fully awakened, Lord of the Earth.

*vlm.19. I find you now, O prince, to be weakned in your mind, by your taking my words to your heart; and having now got rid of the feelings of your mind, you are awakened to your spiritual knowledge.

*sv.19-20-21 Now that on account of the light of my words the mind has been abandoned from your heart, you have been awakened fully, for ignorance lasts only so long as the mind functions in your heart.

 

हृदि यावत् मनःसत्ता तावत् अ-ज्ञान-संस्थितिः ।

hRdi yAvat mana:sattA tAvat a-jJAna-saMsthiti: |

चित्तेः चित्ततया त्यक्ते ज्ञानस्य_अभ्युदयः भवेत् ॥६।१०१।२०॥

citte: cittatayA tyakte jJAnasya_abhyudaya: bhavet ||6|101|20||

.

* hRdi yAvan mana:sattA

Insofar asthe Suchness of Manas Mind is in the heart

tAvad ajJAna-saMsthiti:

thus far is ignorance/unWisdom established

citte: cittatayA tyakte

when the Affectivity of Chitta Affection is abandoned

jJAnasya abhyudayo bhavet

there is the sunrise of Wisdom.

*vlm.20. As long as the mind has its seat and operations in the heart of man, so long does it retain its companion of ignorance by its side; but no sooner doth the mind abandon its residence in the heart, than pure knowledge comes to shine forth in it as the midday light.

*sv.19-20-21 Now that on account of the light of my words the mind has been abandoned from your heart, you have been awakened fully, for ignorance lasts only so long as the mind functions in your heart.

 

द्वित्व~एकत्व-दृशौ चित्तम् तदेव_अ-ज्ञानम् उच्यते ।

dvitva~ekatva-dRzau cittam tadeva_a-jJAnam ucyate |

एतयोः यः लयः दृष्टेः तत् ज्ञानम् सा परा गतिः ॥६।१०१।२१॥

etayo: ya: laya: dRSTe: tat jJAnam sA parA gati: ||6|101|21||

.

* dvitva~ekatva=dRzau – duality/unity visions

cittam – affected

tadeva_a.jJAnam ucyate – that indeed is called unWisdom

etayo: ya: laya: dRSTe: – what is the subsidence of these two in perception

taj_jJAnam sA parA gati: - That is Wisdom, the perfect path.

*vlm.21. It is the suspense of the mind between unity and duality, that is called its ignorance; and it is the subsidence of these that is known as knowledge, and the way to the salvation of the soul.

*sv.19-20-21 Now that on account of the light of my words the mind has been abandoned from your heart, you have been awakened fully, for ignorance lasts only so long as the mind functions in your heart.

 

प्रबुद्धः_असि विमुक्तः_असि त्यक्तम् चित्तम् त्वया नृप ।

prabuddha:_asi vimukta:_asi tyaktam cittam tvayA nRpa |

सत् असत्ता.मयत्वम् हि त्वया त्यक्तम् असत्-पदम् ॥६।१०१।२२॥

sat asattA.mayatvam hi tvayA tyaktam asat-padam ||6|101|22||

.

you are awakened, you are free,

affective thought has been abandoned by you, Lord of Men

:

it's just a form of the really unreal, the unreal state being abandoned by you

.

*vlm.22. You are now awakened and emancipated, and your mind is driven away from your heart; you are now the reality and rescued from your unreality, and are set beyond this world of unreality.

*jd. prabuddha:_asi - you are awakened, = vimukta:_asi - you are free, = tyaktam cittam tvayA - the Affection has been abandoned by you, = nRpa - o Lord of Men, = sad-asattA.mayatvam hi - just a construct of Such-unSuch-ness = tvayA tyaktam asat-padam - the unSuch state being abandoned by you.

 

वीतशोकः निरायासः निःसङ्गः_अनन्य* आत्मवान् ।

vItazoka: nirAyAsa: ni:saGga:_ananya* AtmavAn |

महोदयः मुनिः मौनी स्वरूपे तिष्ठ निर्मले ॥६।१०१।२३॥

mahodaya: muni: maunI svarUpe tiSTha nirmale ||6|101|23||

.

*

vItazoka: – free from grief

nirAyAso – untroubled

ni:saGga : – without saGga.Connexion

ananya AtmavAn

mahodaya: muni:_maunI svarUpe tiSTha nirmale

*sv.23 Remain established in the infinite consciousness, freed from sorrow, from striving and from all attachment.

*vlm.23. Rest in the pure state of thy soul, by being devoid of cares and anxieties; abandoning all society and relying your soul in no body and in nothing here; and by your becoming as the devout and Divine and silent sage or saint or muni.

 

FIRE.CREST—

z

एवम् हि भगवन् जन्तोः मूर्खस्य_एव_अस्ति चित्त-भूः ।

evam hi bhagavan janto: mUrkhasya_eva_asti citta-bhU: |

प्रबुद्धस्य न तत् ज्ञस्य चित्तम् नाम किल प्रभो ॥६।१०१।२४॥

prabuddhasya na tat jJasya cittam nAma kila prabho ||6|101|24||

.

*jd. evam hi - so it is, Lord.bhagavan : janto:_mUrkhasya_eva_asti citta-bhU: - for a foolish person there is an Affective ground - prabuddhasya - for one awakened, a That.knower, there is nothing called Affection: is that right, sir? - na taj.jJasya cittam nAma kila prabho.

so it is, Lord.bhagavan

:

for a foolish person there is an Affective ground

for one awakened, a That.knower, there is nothing called Affection

:

is that right, sir

?

*vlm. So I see sir, that all ignorant people rely mostly on their minds; but the few that are awakened to the knowledge of God, do not mind their minds.

*jd. evam hi - so it is, Lord.bhagavan : janto:_mUrkhasya_eva_asti citta-bhU: - for a foolish person there is an Affective ground - prabuddhasya - for one awakened, a That.knower, there is nothing called Affection: is that right, sir? - na taj.jJasya cittam nAma kila prabho.

 

जीवन्मुक्ताः तत् एते हि विहरन्ति कथम् वद ।

jIvanmuktA: tat ete hi viharanti katham vada |

अविद्यमान-मनसः युष्मत् आद्याः तथा नराः ॥६।१०१।२५॥

avidyamAna-manasa: yuSmat AdyA: tathA narA: ||6|101|25||

.

* jIvanmuktA: – those Living.Free - tat ete hi - That they too = viharanti katham vada - proceed how tell.me = avidyamAna-manasa: - unknowing Minds = yuSmad AdyA: tathA narA: - you and thus other Humans.

*AB. tat tarhi ||

*vlm.25. Now sir, please to tell me, how the living liberated men conduct themselves in their lifetime in this world; and how do these unmindful men like yourself, manage yourselves herein.

*sv.25-26 How does he live and function here without a mind?

~jd. jIvanmuktA: – those Living.Free - tat ete hi - That they too = viharanti katham vada - proceed how tell.me = avidyamAna-manasa: - unknowing Minds = yuSmad AdyA: tathA narA: - you and thus other Humans.

 

इति मे कथय_अ-शेषम् अन्यै: स्व.वचन~अंशुभि: ।

iti me kathaya_a-zeSam anyai: sva.vacana~aMzubhi: |

हार्दम् तम:_मे निपुणम् एवम्.प्रायै: प्रमार्जय ॥६।१०१।२६॥

hArdam tama:_me nipuNam evam.prAyai: pramArjaya ||6|101|26||

.

~jd. iti me kathaya_azeSam – so explain this completely =

anyai: sva.vacana~aMzubhi: - with your own illuminating insight =

hArdam tama: me nipuNam – in the Heart darkness for me complete

evam.prAyai: – w such kinds

pramArjaya – rub.away - x

*vlm.26. O! tell me fully and dispel by the lustre of your glowing words, the deep darkness that is seated in my heart.

*sv.25-26 How does he live and function here without a mind?

 

KUMBHA.POT said—

k

यथा वदसि, तत्त्व-ज्ञ, तत् तथा_एव हि न_अन्यथा ।

yathA vadasi, tattva-jJa, tat tathA_eva hi na_anyathA |

चित्तम् हि जीवन्मुक्तानाम् न_अस्ति_अङ्कुर* इव_अश्मनाम् ॥६।१०१।२७॥

cittam hi jIvanmuktAnAm na_asti_aGkura* iva_azmanAm ||6|101|27||

.

yathA vadasi - as you say, =

tattvajJa - Knower of That, =

tat tathA_eva hi na_anyathA - x =

cittam hi jIvanmuktAnAm – since Affective mind does not exist for those Living.Free,

na asti - x =

aGkura iva_azmanAm – like a sprouting stone.

*vlm.27. Kumbha replied.—All that you say prince, is exact and incontrovertible truth; the minds of the living liberated men are dead in themselves, and like blocks of stone, never vegitate nor sprout forth in the wishes.

*jd. yathA vadasi - as you say, = tattvajJa - a Knower of That, = tat tathA_eva hi na_anyathA - x = cittam hi jIvanmuktAnAm – since Affective mind does not exist for those Living.Free. na asti - x aGkura iva_azmanAm – like a sprouting stone.

 

पुनर्.जनन-योग्या या वासना घन-वासना ।

punar.janana-yogyA yA vAsanA ghana-vAsanA |

सा प्रोक्ता चित्त-शब्देन न सा तज्ज्ञस्य विद्यते ॥६।१०१।२८॥

sA proktA citta-zabdena na sA tajjJasya vidyate ||6|101|28||

.

* punar.janana-yogyA yA vAsanA

the vAsanA which is connected with rebirth = ghana-vAsanA - is the thick/dense vAsanA = sA proktA citta-zabdena - that is specified by the term "chitta Affection" = na sA tajjJasya vidyate = it is not known by the That-knowers.

the vAsanA.matrix which is brings.about rebirth

is the dense Conditioning which is indicated by the term "chitta.Affection"

.

it is not known.to.be for a That-knower

.

*sv.28 What is the mind? The psychological conditioning or limitation which is dense and which leads to rebirth is known as mind: this is absent in the liberated sages.

*vlm.28. The gross desire that germinates in its wishes, which become the causes of the regeneration of men in some form or other, is known by the name of mind; and which becomes altogether extinct in men, knowing the truly knowable one.

*jd.28 - punar.janana-yogyA yA vAsanA - the vAsanA which is connected with rebirth = ghana-vAsanA - is the thick/dense vAsanA = sA proktA citta-zabdena - that is specified by the term "chitta Affection" = na sA tajjJasya vidyate = it is not known by the That-knowers.

 

यया वासनया तज्ज्ञा* विहरन्ति_इह मर्मसु ।

yayA vAsanayA tajjJA* viharanti_iha marmasu |

ताम् त्वम् सत्त्व~अभिधाः विद्धि पुनर्.जनन-वर्जिताम् ॥६।१०१।२९॥

tAm tvam sattva~abhidhA: viddhi punar.janana-varjitAm ||6|101|29||

.

* yayA vAsanayA - by.means.of which vAsanA.matrix =

tajjJA: viharanti iha – ThatKnowers proceed here in the world

marmasu - x =

tAm tvam sattva~abhidhA: viddhi - x =

punar.janana-varjitAm - free from rebirth.

*sv.29 The liberated sages live with the help of the mind which is free from conditioning and which does not cause rebirth.

*vlm.29. The desire which guides the knowers of truth, in this life of action (or the active life) in the world; is known by the name of goodness (satwa), and which is unproductive of future birth.

 

जीवन्मुक्ता* महात्मानः सत्त्व.स्थाः संयत-इन्द्रियाः ।

jIvanmuktA* mahAtmAna: sattva.sthA: saMyata-indriyA: |

विहरन्ति गत~असङ्गम् न चित्त.स्थाः कदा.चन ॥६।१०१।३०॥

viharanti gata~asaGgam na citta.sthA: kadA.cana ||6|101|30||

.

* jIvanmuktA: mahAtmAna: - Living.Free mahAtmas =

sattva.sthA: saMyata-indriyA: - x =

viharanti gata~asaGgam - x =

na citta.sthA: kadA.cana – not set in the Affection anywhen.

*sv.30 It is not mind at all but pure light (sattva). The liberated ones live and function here established in this sattva, not in the mind.

*vlm.30. The great souled and living liberated men, being placed in their quality of goodness and having their organs under control; do not place any reliance in their minds.

#hR -> #vihR viharati vi>hR विहृ 1 Par. To take away, seize away.• To remove, destroy. • To let fall, shed (as tears); as in bASpam viharati बाष्पं विहरति. • To pass (as time). • To amuse oneself, sport, play; विहरति हरिरिह सरसवसन्ते Gīt.1; गन्धमादनवनं विहर्तुं गता V.4; U.3.6. • to disperse (clouds, opp. to saMhR) • (with talAt talam) to shift, let pass from hand to hand • (esp.) to walk or roam about for pleasure, divert one's self (with mRgayAm, 'to go about hunting' VR.): Desid., See vijihIrSA vijiharSu vihRtya having wandered (for pleasure). y1027.019, y2014.035

 

मूढम् चित्तम् चित्तम् आहुः प्रबुद्धम् सत्त्वम् उच्यते ।

mUDham cittam cittam Ahu: prabuddham sattvam ucyate |

अ-प्रबुद्धा* हि चित्त.स्थाः सत्त्व.स्थाः तु महाधियः ॥६।१०१।३१॥

a-prabuddhA* hi citta.sthA: sattva.sthA: tu mahAdhiya: ||6|101|31||

.

* mUDham cittam – foolish Affection

cittam Ahu: – affected they.say

prabuddham – awakened

sattvam ucyate – is said to be reality

a-prabuddhA hi citta.sthA: – for unawakened are the set-in-Affection

sattva.sthA: tu mahAdhiya: – buy set in reality are Great.Thinkers.

*vwv.2418/31b-32a. They call the stupid mind as the mind. The enlightened (mind) is called "Being". The mind is born again. "Being" is not born again.

*sv.31 The ignorant and inert mind is mind; the enlightened mind is known as sattva. The ignorant live in their mind, the enlightened ones live in sattva.

*vlm.31. The darkened mind is called the mind, but the enlightened one is known as the principle of goodness; the unenlightened rely in their minds, but enlightened men of great understanding confide in their goodness only.

 

भूयः प्रजायते चित्तम् सत्त्वम् भूयः न जायते ।

bhUya: prajAyate cittam sattvam bhUya: na jAyate |

अ-प्रबुद्धस्य बन्धः_अस्ति न प्रबुद्धस्य भूपते ॥६।१०१।३२॥

a-prabuddhasya bandha:_asti na prabuddhasya bhUpate ||6|101|32||

.

bhUya: prajAyate cittam –

Affection is produced again

sattva.Clarity

- bhUyas na jAyate –

is not born again

a-prabuddhasya bandha:_asti –

it is bondage for the unawakened

na prabuddhasya –

not for the awakened,

bhUpate –

Protector of the Earth.

*vwv.2418/31b-32a. They call the stupid mind as the mind. The enlightened (mind) is called "Being". The mind is born again. "Being" is not born again.

*vlm.32. The mind is repeatedly born with the body, but the nature of goodness is never reborn any more; the unawakened mind is under perpetual bondage, but the enlightened soul is under no restraint.

*sv.32-33 You have attained to the state of sattva (the unconditioned mind) on account of your supreme renunciation.

~jd. bhUya: prajAyate cittam – Affection is produced again = sattva.Clarity - bhUyas na jAyate – is not born again = a-prabuddhasya bandha:_asti – it is bondage for the unawakened = na prabuddhasya – not for the awakened, = bhUpate – Protector of the Earth.

 

सत्त्ववान् असि संजातः_महात्यागी स्थितः_भवान् ।

sattvavAn asi saMjAta:_mahAtyAgI sthita:_bhavAn |

अशेषेण त्वया चित्तम् त्यक्तम् अद्य_इति वेद्मि_अहम् ॥६।१०१।३३॥

azeSeNa tvayA cittam tyaktam adya_iti vedmi_aham ||6|101|33||

.

sattvavAn asi saMjAta: mahAtyAgI sthita: - x =

bhavAn - Your Beingness =

azeSeNa tvayA cittam - x =

tyaktam adya iti vedmi aham - x.

*satva appears in my three eds. (but sattva in ABComm.).

*vlm.33. Now sir, you are become of the nature of goodness, and deservest* the title of the abandoner of all things; and I understand you to have quite got rid of the propensities of your mind. [*vlm cannot handle his fake Biblical style—shd be either "thou hast become" or "you deserve"—can't ride two horses at once. jd]

*sv.32-33 You have attained to the state of sattva (the unconditioned mind) on account of your supreme renunciation.

 

समस्त-वासना~उन्मुक्तः_राजन्_अद्य_एव राजसे ।

samasta-vAsanA~unmukta:_rAjan_adya_eva rAjase |

आकाश-साम्यम् आयातम् मन्ये तव मुने मनः ॥६।१०१।३४॥

AkAza-sAmyam AyAtam manye tava mune mana: ||6|101|34||

.

* samasta-vAsanA~unmukta: - x =

rAjan - Your Majesty =

adya eva rAjase – today indeed you shine =

AkAza-sAmyam AyAtam - x =

manye tava mune mana: - I think, muni, is your Mind.

*sv.34 The conditioned mind has been totally renounced, of this I am convinced. Your mind has become like pure infinite space.

*vlm.34. I find you today as brilliant as the full moon, freed from the shadows of the eclipse; and your mind to have become as the lucid as the clear firmament, without any tinge in it.

 

शमम् प्राप्तः_असि परमम् सिद्धः सम-समस्थितिः ।

zamam prApta:_asi paramam siddha: sama-samasthiti: |

अयम् हि स* महात्यागः सर्वम् यत् तत् सम्.उज्झितम् ॥६।१०१।३५॥

ayam hi sa* mahAtyAga: sarvam yat tat sam.ujjhitam ||6|101|35||

.

* zamam prApta: asi paramam - you have got supreme peace = siddha: sama-samasthiti: - attained the Equal State = ayam hi sa: mahAtyAga: - for this is that Great Abandoning = sarvam yat – what is all = tat samujjhitam – that remains.

you

have got supreme peace

having attained the Equal State

for this is the Great Abandoning

:

what is all as That remains

.

*sv.35 You have reached the state of complete equilibrium which is the state of perfection. This is the total renunciation in which everything is abandoned without residue.

*vlm.35. You have got that equanimity, which is characteristic of the cosummate yogi; this is called that total renunciation of all, which you exhibit in yourself.

*jd.35 - zamam prApta: asi paramam - you have got supreme peace = siddha: sama-samasthiti: - attained the Equal State = ayam hi sa: mahAtyAga: - for this is that Great Abandoning = sarvam yat – what is all = tat samujjhitam – that remains.

 

स्वर्ग~अपवर्ग-वित्त~आदि तपः_दान+फल=आदि_अपि ।

svarga~apavarga-vitta~Adi tapa:_dAna+phala=Adi_api |

प्रबुद्ध-मेधया साधो धिया परम-बोधया ॥६।१०१।३६॥

prabuddha-medhayA sAdho dhiyA parama-bodhayA ||6|101|36||

.

* svarga~apavarga-vitta~Adi – heavenly fulfilment is gained

tapo-dAna-phala~Adi_api – as the fruit of austerity and charity

prabuddha-medhayA – by awakened intelligence, sAdhu,

dhiyA parama-bodhayA – by thotful realization of the Absolute

...

*sv.36 What sort of happiness (destruction of sorrow) does one gain through austerities?

*vlm.36. The enlightened understanding is freed from the trammels, of its desire of heaven and future rewards, and its observance of austerities and charity, by means of its superior knowledge. (The divine knowledge is called the superior or pará-vidyá in opposition to the worldly or aparávidhà).

#vRj to twist; avert. #apavRj -> #apavarga –m.- [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); •-• #svargApavarga Heaven and Fulfilment.

#midh -> #medhas, #medhA -f.- mental vigour or power, intelligence, prudence, wisdom (pl. products of intelligence, thoughts, opinions) RV. &c • #medhya suitable for sacrifice; full of sap, vigorous; wise. • #amedhya. not suitable for sacrifice • #amedhya -n.- fæces, excrement, shit.

#vid -> #vitta -mfn.- known , understood (in comp.) • celebrated , notorious , famous for (comp.) daz. •• found , acquired , gained , obtained , possessed AV. • caught or seized by (instr. or comp.) kaux. •• #vittA -f.- taken , married (as a woman) S3Br. •• #vittam anything found , a find AitBr. ; (in later language also pl.) acquisition , wealth , property , goods , substance , money , power RV. &c. &c.

#vid to know, possess WIT. #vitti –f.- consciousness; understanding, intelligence, saMhitup. • finding, acquisition, gain ChUp. •• #saMvitti perception, feeling, sense of (comp.) sarvad.

 

तपः नाम कियत् मात्र-दुःख-क्षय-करम् भवेत् ।

tapa: nAma kiyat mAtra-du:kha-kSaya-karam bhavet |

क्षय~अतिशय-निर्मुक्तः_यत् सुखम् समतामयम् ॥६।१०१।३७॥

kSaya~atizaya-nirmukta:_yat sukham samatAmayam ||6|101|37||

.

* tapas nAma - "tapas" namely =

kiyan.mAtra-du:kha-kSaya-karam - x =

bhavet - x =

kSaya~atizaya-nirmukta: - x =

yat sukham samatAmayam - x.

*sv.37 Supreme and unending happiness is attained only through utter equanimity.

*vlm.37. All austerities and mortifications, serve but to procure a short lived cessation of pain; but the happiness which is wholly free from its decay, is to be found only in one's equanimity and indifference under all circumstances of life. (The original word is samalá or the sameness or evenness of disposition at all times).

 

तत् सत् तत् वस्तु तत् किम्.चित् न तु स्वर्ग~आदि भङ्गुरम् ।

tat sat tat vastu tat kim.cit na tu svarga~Adi bhaGguram |

भाव~अभावैः उपारूढम् स्थित~अधिगत-वेदनम् ॥६।१०१।३८॥

bhAva~abhAvai: upArUDham sthita~adhigata-vedanam ||6|101|38||

.

~jd.

tat sat - That is So =

tad vastu - That is substantial =

tat kim.cit na tu - x =

svarga~Adi bhaGguram - x =

bhAva~a.bhAvai:_upArUDham - x =

sthita~adhigata-vedanam - x.

*sv.38 What sort of happiness is that which is gained in heaven?

*vlm.38. That thing must be truly good, which is different from the enjoyment of temporary bliss of heaven, and altogether different from an existent pleasure, which is both preceded as well as followed by pain.

 

स्वर्गः नाम किम् आनन्दः सः_अपि संदेह-संस्थितः ।

svarga: nAma kim Ananda: sa:_api saMdeha-saMsthita: |

अ-प्राप्त-स्व.आत्म-संसिद्धेः क्रियाकाण्डः शुभः भवेत् ॥६।१०१।३९॥

a-prApta-sva.Atma-saMsiddhe: kriyAkANDa: zubha: bhavet ||6|101|39||

.

svarga: nAma kim Ananda: - is Heaven Happiness? =

sa:_api saMdeha-saMsthita:

aprAptasvAtma-saMsiddhe: kriyAkANDa: zubho bhavet

.

*sv.39 He who has not attained self-knowledge tries to snatch a little pleasure through the performance of some rituals.

*vlm.39. We are all doubtful of the happiness, that most await on us hereafter in heaven; and what are our religious acts, but for the purpose of procuring some happiness to those, who are unacquainted with the consummate felicity of their souls, derived from their spiritual knowledge.

 

येन न_आसादितम् हेम रीतिम् किम् स* परित्यजेत् ।

yena na_AsAditam hema rItim kim sa* parityajet |

चूडाला.आदि-समासङ्गात्_भवेत् ज्ञत्वम् सुखेन ते ॥६।१०१।४०॥

cUDAlA.Adi-samAsaGgAt_bhavet jJatvam sukhena te ||6|101|40||

.

* yena na_AsAditam hema

rItim kim sa* parityajet

cUDAlA~Adi-samAsaGgAt

bhavet jJatvam sukhena te

.

*sv.40 One who does not have gold clings to copper! O royal sage, you could easily have become wise with the help of Cudala.

*vlm.40. Let they use their ornaments of brass, who have no gold ornaments for their persons; so let the ignorant adhere to their ritual and not the wise who are quite happy in their knowledge. But you, O prince, have happily come both to your knowledge and happiness in the company of Chudála and others.

AS. BTW, I found the like 1 of v. 40 interesting:

Would someone who has not (yet) found gold, discard brass?

I did not know that रीति also means brass! (AB calls it पित्तल).

It apparently also means iron rust, oxides formed on heated metals etc.

 

तत् किम् अर्थम् अनर्थे_अस्मिन् निमग्नः त्वम् तपोमये ।

tat kim artham anarthe_asmin nimagna: tvam tapomaye |

आश्रम.आदि-विकल्पान्_अ-साध्यस्य_अद्य कु.कर्मणः ॥६।१०१।४१॥

Azrama.Adi-vikalpAn_a-sAdhyasya_adya ku.karmaNa: ||6|101|41||

.

* tat kim artham - what good is that? =

anarthe asmin – in this inutility =

nimagnas tvam – you are immersed =

tapas.maye – in the mode of tapas.Austerity =

Azrama~Adi-vikalpAn - x =

a-sAdhyasya_adya ku.karmaNa: - x.

*sv.41 Why did you have to indulge in this useless and meaningless austerity?

*vlm.41. Why therefore are you devoted in vain, to the observance of your austerities; because the mortifications and penance of asceticism, are preseribed for the expiation of the prior misdeeds of men: (and neither for their salvation or eternal felicity of the souls).

तत्किमर्थमनर्थेऽस्मिन्निमग्नस्त्वं तपोमये ।

आश्रमादिविकल्पांशसाध्यस्याद्य कुकर्मणः ।। ४१

VA - second line is not clear

AS:
The AB commentary explains in detail.
Why are you immersed (निमग्नः) in this disaster (अनर्थ) of inferior actions (कुकर्मणः) which only succeed by practicing numerous alternative practices starting with following the rules of आश्रम -(and further details of action).

आद्यन्तौ_अस्य सु.मते मध्य* एव सुखम् स्म भोः ।

Adyantau_asya su.mate madhya* eva sukham sma bho: |

यतः ते समयः जातः यस्मिन् परिणमन्ति ते ॥६।१०१।४२॥

yata: te samaya: jAta: yasmin pariNamanti te ||6|101|42||

.

* Ady.antau_asya - in its beginning and end =

su.mate - clever man =

madhye eva – between also

sukham sma bho: - to pleasure surely Sir =

yata: te – having come you

samaya: jAta: - x =

yasmin_– in which

pariNamanti te – they assume.form.

*sv.42 It has a beginning and an end, and in the middle there is an appearance of happiness.

*vlm.42. The beginning and end of asceticism are both attended with pain, the middle alone promises a short and temporary happiness; and as mortifications are mere preparatory to the purification of the soul, (it is better to acquire this purity by divine knowledge, than by the painful practices of hermitage).

 

तपःरूपा* विकल्प~अंशाः तत्र बद्ध-पदः_भव ।

tapa:rUpA* vikalpa~aMzA: tatra baddha-pada:_bhava |

चित् व्योम्नः नभसः_अत्यच्छात् सर्वे भावाः समुत्थिताः ॥६।१०१।४३॥

cit vyomna: nabhasa:_atyacchAt sarve bhAvA: samutthitA: ||6|101|43||

.

* tapas-rUpA: vikalpa~aMzA: - x =

tatra baddha-pada: bhava - x =

cid.vyomna: nabhasA ati.acchAt – x

sarve bhAvA: samutthitA: - x.

*sv.43 However, your austerity has in a way led to this spiritual awakening. Now remain rooted in wisdom.

*vlm.43. Remain steady in that pure knowledge, which is said to be the result of penitence; and the purity of the soul being had with the clearness of the intellectual sphere, all things and thoughts will be as perspicuous to view as in the clear light of the sky.

 

तथा_एव परिदृश्यन्ते तत्र_एव विलयम् गताः ।

tathA_eva paridRzyante tatra_eva vilayam gatA: |

इदम् कार्यम् इदम् न_इति संकल्पा* ब्रह्म-बिन्दवः ॥६।१०१।४४॥

idam kAryam idam na_iti saMkalpA* brahma-bindava: ||6|101|44||

.

tathA_eva paridRzyante –

and thus they appear to be = tatra_eva vilayam gatA: -

there too they come to dissolve + idam kAryam idam na - "This is to be done, this not" = iti saMkalpA: brahma-bindava: - such conceptions are bits of the Immensity.

*sv.44 It is in the infinite consciousness that all these realities and even the unreal notions arise and into it they dissolve. Even ideas like This is to be done' and 'This is not to be done' are droplets of this infinite consciousness.

*vlm.44. All things are seen to rise and disappear in the vacuous sphere of the divine intellect, and the thoughts of our good and bad actions, are as the drops of rain which mix with the waters of the immeasurable ocean of the Divine soul.

* tathA_eva paridRzyante – and thus they appear to be = tatra_eva vilayam gatA: - there too they come to dissolve + idam kAryam idam na - "This is to be done, this not" = iti saMkalpA: brahma-bindava: - such conceptions are bits of the Immensity.

 

बन्ध्यम् शिखिध्वज त्यक्त्वा पूर्णम् एव समाश्रय ।

bandhyam zikhidhvaja tyaktvA pUrNam eva samAzraya |

इष्टम् मे प्रार्थयस्व_इति तथा_एव प्रार्थ्यते सखे ॥६।१०१।४५॥

iSTam me prArthayasva_iti tathA_eva prArthyate sakhe ||6|101|45||

.

* bandhyam –

what is barren/bindable - zikhidhvaja.Firecrest, - tyaktvA – having abandoned - pUrNam eva samAzraya – only to Fulness have recourse =

iSTam me prArthayasva_iti – whatever you wish ask me - tathA eva prArthyate sakhe – thus only ask as a friend.

*vlm.45. Therefore, O sikhidhwaja, abandon the barren soil (of rituals), and resort to the abundant field (of divine knowledge); and ask of me to know your best good, as men desire to know of their best friends.

* bandhyam – what is barren, zikhidhvaja.Firecrest, - tyaktvA – having abandoned - pUrNam eva samAzraya – only the Fulness have recourse to = iSTam me prArthayasva_iti – whatever you wish ask me - tathA eva prArthyate sakhe – thus only ask as a friend.

 

स्त्रिया तथा_एव स* कथम् दयितः प्रार्थ्यते स्वयम् ।

striyA tathA_eva sa* katham dayita: prArthyate svayam |

संकल्प-रचितान् एतान् भावान् आपद-भासुरान् ॥६।१०१।४६॥

saMkalpa-racitAn etAn bhAvAn Apada-bhAsurAn ||6|101|46||

.

* striyA tathA_eva x

sa* katham dayita: prArthyate svayam - x =

.

saMkalpa-racitAn_etAn – these conceptual constructs =

bhAvAn Apada-bhAsurAn – x

...

*sv.46 All these (austerity, etc. ) are indirect methods.

*vlm.46. As a wife that requires her husband, refrains from asking petty things of him; so should you refrain from asking of triffling blessings from thy God, if thou dost require thy communion with him. And know the objects of thy desire, are not always for thy good. (Therefore let his will be done and not their).

*var. KG <Apata>, AB <Apada>, TPD <Apada> *AB._.. Apada iva a-bhAsurAn a-ramaNIyAn ||6|101|

 

गृह्णन्ति न महात्मानः प्राज्ञा जल-रवीन् इव ।

gRhNanti na mahAtmAna: prAjJA jala-ravIn iva |

स्वर्ग.मोक्ष-आदि=फलदम् यत् किम्.चित् सर्वम् एव तत् ॥६।१०१।४७॥

svarga.mokSa-Adi=phaladam yat kim.cit sarvam eva tat ||6|101|47||

.

* gRhNanti na mahAtmAna: – the mahAtmas do not grasp

prAjJA: jala-ravIn_iva – as the wise do not grasp the sun in the water.

.

svarga-mokSa~Adi-phaladam yat – what bears fruits of Heaven or Freedom

kim.cit sarvam eva tat - x.

*sv.47 Why should one not adopt the direct method of self-knowledge?

*vlm.47. As no wise man runs to grasp the sun, in his reflexion in the water; so should you never pursue after the pleasures of heaven or felicity of liberation, after thou hast found him in thy own spirit. (Better to posses the whole god than pray for a partial blessing).

~VA - having abandoned actions, which bring the any results, like

svarga, moksha etc, be that light, which is seen as everything.

~AS: The top line is 47.2 and it completes the line 47.1. 
It is saying that:
Anything which results in outcomes like स्वर्ग-मोक्ष etc. just like that (like the images of the sun in water जलरवि). They look bright but there is no point in grabbing them!
 

त्यक्त्वा सम-सम~आभासः_यः_असि_असौ_एव वै भव ।

tyaktvA sama-sama~AbhAsa:_ya:_asi_asau_eva vai bhava |

सत्त्वम् सत्त्वेन नाशेन नाश्यम् हि विगत-स्पृहः ॥६।१०१।४८॥

sattvam sattvena nAzena nAzyam hi vigata-spRha: ||6|101|48||

.

* tyaktvA – having abandoned

sama-samAbhAsa: ya: - appearing as a likeness what

asi asau eva vai - you are is just This so =

bhava - be =

sattva.Clarity –

w sattva.Clarity –

nAzena – w destruction =

nAzyam hi vigata-spRha: - x.

*vlm.48. Forsake what is unstable, though it may appear as stable tothee; and thou always stable, by leaving the unstable to perish by itself. (i. e. All adscititious properties are unstable).

*sv.48-49 That which has been described as sattva should be renounced by the sattva itself that is, by total freedom from it or by nonattachment to it.

स्वर्गमोक्षादिपहलदं यत्किंचित्सर्वमेव तत् ।। ४७

त्यक्त्वा समसमाभासो योऽस्यसावेव वै भव ।

~VA - having abandoned actions, which bring the any results, likesvarga, moksha etc, be that light, which is seen as everything.

~AS: The top line is 47.2 and it completes the line 47.1. It is saying that: Anything which results in outcomes like स्वर्ग-मोक्ष etc. just like that (like the images of the sun in water जलरवि). They look bright but there is no point in grabbing them!
#bhA -> #AbhA -> #samAbhA - *samAbhAti, to appear like (iva) MBh.

 

पदार्थ~ओघम् इमम् गृह्णन् तिष्ठ_अ-स्पन्दित-चित्त-भूः ।

padArtha~ogham imam gRhNan tiSTha_a-spandita-citta-bhU: |

अ-परिस्पन्द-चित्तस्य संसृतिः_न_इह धावति ॥६।१०१।४९॥

a-parispanda-cittasya saMsRti:_na_iha dhAvati ||6|101|49||

.

padArtha~ogham imam gRhNan x

tiSTha_a-spandita-citta-bhU: |

a-parispanda-cittasya x

saMsRti:_na_iha dhAvati - x

.

grasping this abundance of things

remain

without stimulating the affective base

for the unstimulated Affection

the course of creation does not run here.

.

*vlm.49. Knowing the instability of things, preserve the stability of thy mind, because the motionless mind perceives no fluctuation of its thoughts, nor the changes and motions of things (as in sound sleep).

 

पौरुष-प्रभवा साधो विपत्तिः हि मतौ तथा ।

pauruSa-prabhavA sAdho vipatti: hi matau tathA |

यानि यानि_इह दुःखानि प्रस्फुरन्ति जगत्.त्रये ॥६।१०१।५०॥

yAni yAni_iha du:khAni prasphuranti jagat.traye ||6|101|50||

.

* pauruSa-prabhavA - x =

o sAdhu =

vipatti: hi matau tathA - x =

yAni.yAni_iha du:khAni - x =

prasphuranti jagat.traye – (when) they are projected in the Triple World.

*vlm.50. All our evils proceed, from the acts of our bodies, as well as from the thoughts and action of our minds; these two are main springs of the miseries of men, in all places and times.

*sv.50-51 Whatever sorrow arises in the three worlds, O king, arises only from mental craving.

भू #bhU -> #bhava -> #prabhava‑ - prominent, excelling, distinguished rv. • m. production, source, origin, cause of existence (as father or mother, also "the Creator"), birthplace (often ifc., with f. -A, springing or rising or derived from, belonging to) mn. • might, power (= <prabhAva>) - y3.002.016 -

#pat -> patti -> #vipatti -f.- failure, adversity, calamity, destruction, ruin, death.

 

चेतः चापल.जानि_एव तानि.तानि महीपते ।

ceta: cApala.jAni_eva tAni.tAni mahIpate |

स्थिरम् शान्तम् गत-स्पन्दम् यस्य चित्तम् अ-चापलम् ।

sthiram zAntam gata-spandam yasya cittam a-cApalam |

सदा_एव सः_महा~आनन्दी साम्राज्यस्य सः_भाजनम् ॥६।१०१।५१॥

sadA_eva sa:_mahA~AnandI sAmrAjyasya sa:_bhAjanam ||6|101|51||

.

* cetas cApala.jAnI eva – born of vibrant affectivity =

tAni.tAni mahIpate – are they, Lord of the Earth, =

sthiram zAntam gata-spandam – solid, quiet, emotionless =

yasya cittam a-cApalam – whose citta~Affection is non-vibrant =

sadA_eva sa* mahA~AnandI – always indeed it is great Happiness =

sAmrAjyasya sa* bhAjanam – the enjoyment of the kingdom.

*vlm.51. Curb the fickleness of your mind, and be ever calm and quiet; if you desire to enjoy the happiness of quiet and rest.

*sv.50-51 Whatever sorrow arises in the three worlds, O king, arises only from mental craving.

*jd. cetas cApala.jAnI eva – born of vibrant affectivity = tAni.tAni mahIpate – are they, Lord of the Earth, = sthiram zAntam gata-spandam – solid, quiet, emotionless = yasya cittam a-cApalam – whose citta~Affection is non-vibrant = sadA_eva sa* mahA~AnandI – always indeed it's great Happiness = sAmrAjyasya sa* bhAjanam – the enjoyment of the kingdom.

 

अथ चेतसि तत्त्वज्ञ स्पन्द~अ.स्पन्दौ त्वम् एकताम् ।

atha cetasi tattvajJa spanda~a.spandau tvam ekatAm |

नीत्वा तिष्ठ यथाकामम् ऐक्यम् आगत्य शाश्वतम् ॥६।१०१।५२॥

nItvA tiSTha yathAkAmam aikyam Agatya zAzvatam ||6|101|52||

.

* atha cetasi - next you conceive =

tattvajJa - Thatness-Knower =

spanda~a.spandau tvam ekatAm – the vibrant and nonvibrant as your oneness =

nItvA tiSTha yathAkAmam - x =

aikyam Agatya zAzvatam - x.

*sv.52 If you are established in that state of equanimity which treats of both movement and non-movement of thought as non-different, you will rest in the eternal.

*vlm.52. Know all motions and its want to dwindle into perfect rest, in the mind of the truly wise men; hold them therefore in equal light and be happy forever.

 

FIRECREST—

z

कथम् ऐक्यम् विभः यातः स्पन्द~अ.स्पन्दौ_इमौ_उभौ ।

katham aikyam vibha: yAta: spanda~a.spandau_imau_ubhau |

सर्व.संशय-विच्छेद-कारिन्_एतत् वद_आशु मे ॥६।१०१।५३॥

sarva.saMzaya-viccheda-kArin_etat vada_Azu me ||6|101|53||

.

*jd. katham aikyam vibho yAta: - how, sir, has unity come =

spanda~a.spandau imau ubhau - vibrant/nonvibrant both these =

sarva.saMzaya-viccheda-kArin – dissecting every doubt =

etad vada Azu me - this tell me quickly.

*vlm.53. Sikhidhwaja said:—Tell me sir, how can the motion and force of a thing be one and the same with its immobility and rest; and you who are the remover of my doubts, will I dare say quickly clear this point to me.

*sv.53-54 There is only one infinite consciousness.

 

KUMBHA.POT—

k

एकम् वस्तु जगत्.सर्वम् चित्.मात्रम् वाः_इव_अम्बुधिः ।

ekam vastu jagat.sarvam cit.mAtram vA:_iva_ambudhi: |

तदेव स्पन्दते धीभिः शुद्ध-वार् इव वीचिभिः ॥६।१०१।५४॥

tadeva spandate dhIbhi: zuddha-vAr iva vIcibhi: ||6|101|54||

.

ekam vastu

one substance =

jagat.sarvam - the whole world =

cit.mAtram - measured Consciousness =

vA:_iva_ambudhi: - like water and the sea =

tadeva spandate dhIbhi: - then as.if – That only – is vibrant with thoughts =

zuddha-vA:_iva vIcibhi: - like still water with waves.

*vwv.244. The entire universe is one substance, (namely), mere consciousness, as the ocean is (only) water. That alone throbs through the (different) intellect s, as mere water through waves.

*vlm.54. Kumbha replied:—There is one thing only, which also the all and whole of this universe; it is as the water of the sea, and is agitated by its intelligence, as the sea water is agitated into billows.

*sv.53-54 There is only one infinite consciousness.

AB. vA: iva_.. ||6|101|

*jd.54 - ekam vastu - one substance = jagat.sarvam - the whole world = cit.mAtram - measured Consciousness = vA:_iva_ambudhi: - like water and the sea = tadeva spandate dhIbhi: - then as.if – That only – is vibrant with thoughts = zuddha-vA:_iva vIcibhi: - like still water with waves.

 

ब्रह्म चित्.मात्रम् अमलम् सत्त्वम् इति+आदि-नामकम् ।

brahma cit.mAtram amalam sattvam iti+Adi-nAmakam |

यत् गीतम् तत् इदम् मूढाः पश्यन्ति_अङ्ग जगत्.त्रया ॥६।१०१।५५॥

yat gItam tat idam mUDhA: pazyanti_aGga jagat.trayA ||6|101|55||

.

brahma – The Immensity, - cit.mAtram amalam – a mode of pure Consciousness, - sattvam – conditioned Reality, - iti+Adi-nAmakam - other such names +

yat gItam tat idam mUDhA: pazyanti_aGga jagat.trayA ||6|101|55||

***vlm

the brahman.Immensity is immaculate

:

as measured Consciousness

described by "sattva" and similar Terms

that This the foolish see, sadly, as the Triple World.

.

 

चित्.स्पन्द* एव सर्वस्वम् सर्गे तस्मात्_हि संसृतिः ।

cit.spanda* eva sarvasvam sarge tasmAt_hi saMsRti: |

परिस्पन्दः_हि विन्ध्य+आदि-शब्द-स्पन्द-समम् परम् ॥६।१०१।५६॥

parispanda:_hi vindhya+Adi-zabda-spanda-samam param ||6|101|56||

.

cit.spanda_eva – only in vibrant Consciousness

sarvasvam - x =

sarge tasmAt hi saMsRti: - in creation from That since saMsAra is effected

parispanda: hi - x =

vindhya~Adi-zabda-spanda-samam param –

x vindhya~Adi-zabda-spanda-samam param.

*vlm.56. The agitation of the intellect is all in all in the world and constitute the moving principle of the universe (or the main spring of the cosmos?

*sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

 

चितः स* एव चेत् स्पन्दः तथास्पन्दः च भावितः ।

cita: sa* eva cet spanda: tathAspanda: ca bhAvita: |

एक-रूपतया नाम तत्र_इदम् अमलम् शिवम् ॥६।१०१।५७॥

eka-rUpatayA nAma tatra_idam amalam zivam ||6|101|57||

.

cita: sa* eva cet spanda:

if it is only spanda.Vibration of Consciousness = tathAspanda: ca bhAvita: - and that vibrancy will become =

eka-rUpatayA nAma - namely by the form of Oneness =

tatra_idam amalam zivam - there this is immaculate shiva.

*vlm.57. The agitation of the intellect being concomitant with the divine spirit, it is alike to its stillness, and the unity of these two forms the spirit of God called Siva or Zeus.

*sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

*jd.57 - cita: sa* eva cet spanda: - if it is only spanda.Vibration of Consciousness = tathAspanda: ca bhAvita: - and that vibrancy will become = eka-rUpatayA nAma - namely by the form of Oneness = tatra_idam amalam zivam - there this is immaculate shiva.

 

सर्गः चित्.स्पन्द.मात्र~आत्मा सम्यक्.दृष्टौ विलीयते ।

sarga: cit.spanda.mAtra~AtmA samyak.dRSTau vilIyate |

उदेति_अ-सम्यक्.दृष्टीनाम् रज्ज्वाम् सर्प-भ्रमः यथा ॥६।१०१।५८॥

udeti_a-samyak.dRSTInAm rajjvAm sarpa-bhrama: yathA ||6|101|58||

.

sarga: cit.spanda.mAtra~AtmA x

samyak.dRSTau vilIyate |

udeti_a-samyak.dRSTInAm x

rajjvAm sarpa-bhrama: yathA - x

.

the nature of creation is a mode of spanda.Vibration

:

in Total.Vision it subsides, it arises for those without Total.Vision

like the rope with its delusive snake

.

*vlm..58. The agitation of the divine spirit in the work of creation, vanishes before the sight of perfect understandings; though it appears to be in active operation to the ignorant, who view it as they do a false snake in the rope·

*sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

 

स-स्पन्दा चित् तत् अभिधा निःस्पन्दा तु_इयम् आतता ।

sa-spandA cit tat abhidhA ni:spandA tu_iyam AtatA |

तुर्यातीत-पदारूढा वाचा वक्तुम् न पार्यते ॥६।१०१।५९॥

turyAtIta-padArUDhA vAcA vaktum na pAryate ||6|101|59||

.

* sa-spandA cit tat-abhidhA – with spanda.Vibration, Consciousness is called That =

ni:spandA tu iyam AtatA – but without spanda this extension =

turyAtIta-padArUDhA – ascended to the state beyond the Fourth =

vAcA vaktum na pAryate – words are not sufficient to express.

*vlm.59. The intellect is ever busy and active, from which it derives its name (chit—intellect). But the inactive spirit which is all pervasive, is both inexpressible as well as inconceivable, owing to its devoid of all attributes (turyátita).

*sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

*jd.59 - sa-spandA cit tat-abhidhA – with spanda.Vibration, Consciousness is called That = ni:spandA tu iyam AtatA – but without spanda this extension = turyAtIta-padArUDhA – ascended to the state beyond the Fourth = vAcA vaktum na pAryate – words are not sufficient to express.

 

शास्त्र-सज्जन-सम्पर्क-संतत~अभ्यास-योगतः ।

zAstra-sajjana-samparka-saMtata~abhyAsa-yogata: |

कालेन_अमलताम् याते चेतसि_इन्दौ_इव_उदिता ॥६।१०१।६०॥

kAlena_amalatAm yAte cetasi_indau_iva_uditA ||6|101|60||

.

thru shAstra & Good.Company together,with yogic practice

with time clarity comes to the Affectivity

like the arisen moon

.

zAstra-sajjana-samparka-saMtata~abhyAsa-yogata:

thru shAstra-Good.People-company-together~Practical-yoga = kAlena_amalatAm yAte – with time to immaculacy comes = cetasi_indau_iva_uditA – in chetas.Affectivity like the moon arisen

*vlm.60. It is by long study of the sástras and association with the wise, as also by continued practice of yoga, that the light of the supreme spirit dawns in the inner soul. like the rising moon with her benign beams.

*sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

*jd.60. zAstra-sajjana-samparka-saMtata~abhyAsa-yogata: - thru shAstra-Good.People-company-together~Practical-yoga = kAlena_amalatAm yAte – with time to immaculacy comes = cetasi_indau_iva_uditA – in chetas.Affectivity like the moon arisen

 

एतत् केवलम् आभातम् स्व~अनुभूतिभिः आततम् ।

etat kevalam AbhAtam sva~anubhUtibhi: Atatam |

कथ्यते स्व~अनुभूतेषु स्वयम् स्वम् रूपम् आत्मना ॥६।१०१।६१॥

kathyate sva~anubhUteSu svayam svam rUpam AtmanA ||6|101|61||

.

* etat kevalam AbhAtam – this unified projection - sva~anubhUtibhi: Atatam – thru its self-evidence outspread - kathyate sva~anubhUteSu – is shown in its self.experience - svayam svam rUpam AtmanA - itself its.own form by the self.

*vlm.61. The supreme spirit is only to be perceived by our understanding, from the benign rays which it spreads over it; and this says by the wise to be the light of the holy spirit.

*sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

*jd.61. etat kevalam AbhAtam – this unified projection - sva~anubhUtibhi: Atatam – thru its self-evidence outspread - kathyate sva~anubhUteSu – is shown in its self.experience - svayam svam rUpam AtmanA - itself its.own form by the self.

 

प्राप्तः_असि सारम् स्वम् अन्-आदि+मध्यम्

prApta:_asi sAram svam an-Adi+madhyam

अत्र_एव तिष्ठ स्व.पदे निविष्टः ।

atra_eva tiSTha sva.pade niviSTa: |

नो* रूप-निर्भेद-महा.चित् आत्मा

no* rUpa-nirbheda-mahA.cit AtmA

जातः_असि, साधो, खलु वीतशोकः ॥६।१०१।६२॥

jAta:_asi, sAdho, khalu vItazoka: ||6|101|62||

.

* prApta:_asi – you have got = sAram svam – your.own essence = an-Adimadhyam without beginning or middle - atra eva – here eva - tiSTha sva.pade niviSTa: - rest in your self.state settled - nô fuzzy ô, na~u / na: - x = rUpa-nirbheda-mahA.cid-AtmA – divested of partial form, the great Consciousness-Self - jAta:_asi sAdho khalu vItazoka: - you've become, sAdhu, indeed free from grief.

*vlm.62. You have now known the essence of your soul, which is without its begining, middle and end, and must for ever continue in it as your real and true state; there is no other distinct form of the great intellectual soul, wherefore know this as yourself, and remain from all sorrow and pain.

*sv. Movement (agitation) as also non-movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

* prApta:_asi – you have got = sAram svam – your.own essence = an-Adimadhyam without beginning or middle - atra eva – here eva - tiSTha sva.pade niviSTa: - rest in your self.state settled - nô fuzzy ô, na~u / na: - x = rUpa-nirbheda-mahA.cid-AtmA – divested of partial form, the great Consciousness-Self - jAta:_asi sAdho khalu vItazoka: - you've become, sAdhu, indeed free from grief.

 

 

.

oॐm

.

 

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x

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

next Canto:

FM6102 A SUDDEN PARTING 2.DC14 .z17

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FM.6.102 A SUDDEN PARTING 2.DC14

 

+++ 

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॥
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[Jiva Das]

FM6101 ABOUT SATTVA 2.DC12.13 .z62

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*o*ॐ*m*







FM.6.101



*ABOUT SATTVA*



*VASISHTHA said—*



इति कुम्भ.वचो राजा भावयन् तद्‍ अकृत्रिमम् ।

iti kumbha.vaca: rAjA bhAvayan tat akRtrimam |

स्वयमात्मपदे तस्मिन् क्षणम् परिणतो ऽभवत् ॥६।१०१।०१॥

svayam Atma.pade tasmin kSaNam pariNata: abhavat ||6|101|01||

.

iti kumbha.vaca: rAjA /

bhAvayan tat akRtrimam |

svayam Atma.pade tasmin \

kSaNam pariNata: abhavat

.

iti kumbha.vaca: .

so the words of kumbha the Pot, rAjA,

bhAvayan tat akRtrimam –

becoming That unaffectedly/naturally

svayam Atma.pade tasmin –

himself in self.state into That =

kSaNam pariNata: abhavat –

instantly transformed he became.

*vlm.1 VASISHTHA said.—After the prince had so far attended to the lectures
of Kumbha, he remained for some time in silent and deep meditation of his
soul as if in a state of trance.

*jd. iti kumbha.vaca: . so the words of kumbha the Pot, rAjA, bhAvayan tat

akRtrimam – becoming That unaffectedly/naturally svayam Atma.pade tasmin –

himself in self.state into That =kSaNam pariNata: abhavat – instantly
transformed he became.



बभूवामीलितमनो लोचनः शान्तवाङ्मुनिः ।

babhUva a.mIlita.mana: locana: zAnta.vAk.muni: |

शिलातलादिवोत्कीर्णो निस्पन्‍दावयवाकृतिः ॥६।१०१।२॥

zilAtalAt iva utkIrNa: nispanda*avayava*AkRti: ||6|101|2||

.

babhUva a.mIlita.mana: /

~locana.*dace/eyes*: zAnta.vAk.muni: |

zilAtalAt iva utkIrNa: \

nispanda*avayava*AkRti:

.

babhUva – he became

a.mIlita.manas – sleepless of Mind

locana: zAnta.vAG.muni: – with the gaze of a quietly silent muni

zilAtalAt iva utkIrNa: – from a rock.slab/grindstone carved

nispanda*avayava*AkRti: . still.body.formation.

Mo. zilAtalAd utkIrNa: pratimAdir iva ||6|101|

#amIlita a. unsleeping

#zilAtala n. slab of rock

*vlm.2. He continued with his intent.mind and fixed eyes and quite

speechless all the while, and resembled the figure of a silent sage, and a
carved statue without its motion and sensation.

ततो मुहूर्तमात्रेण प्रबुद्धम् स्फुरितेक्षणम् ।

tata: muhUrta.mAtreNa prabuddham sphurita*IkSaNam |

तमुवाच महाबाहो चूडाला कुम्भरूपिणी ॥६।१०१।३॥

tam uvAca mahAbAho cUDAlA kumbha.rUpiNI ||6|101|3||

.

tata: muhUrta.mAtreNa *then after the measure of an hour *

prabuddham sphurita*IkSaNam |

tam uvAca mahAbAho \

cUDAlA kumbha.rUpiNI

.

***vlm3

then

after the passage of an hour

he awoke with gleaming eyes

&

there, Master Archer, chUdAlA.Topknot said this to him

in her guise of the boy kumbha.Pot.

*KUMBHA.POT said**—*



कश्चिदस्मिन्पदे स्फारे शुद्धे वितत.निर्मले ।

ka:cit asmin pade sphAre zuddhe vitata.nirmale |

सुतल्पे निर्विकल्पानाम् सुखम् विश्रान्तवानसि ॥६।१०१।४॥

sutalpe nir.vikalpAnAm sukham vi.zrAntavAn asi ||6|101|4||

.

ka:cit asmin pade sphAre /

zuddhe vitata.nirmale |

sutalpe nir.vikalpAnAm \

sukham vi.zrAntavAn asi

.

*vlm.4. Kumbha said.—Say prince, how you enjoyed yourself in your short
lived trance; did you feel in it that sweet composure of thy soul, as the
yogis experience in their bed of steadfast meditation and unshaken
hypnotism?

.

#vitata a. spread out, extended; drawn (as a bow.string); sutalpa

comfortable bed; sphAra a. extensive; vizrAnta a. coming to rest or to an
end.

कःचित् अन्तः प्रबुद्धः असि कःचित् भ्रान्तिः त्वया उज्झिता ।

ka:cit anta: prabuddha: asi ka:cit bhrAnti: tvayA ujjhitA |

कःचित् ज्ञेयम् परिज्ञातम् दृष्टम् दृष्टव्यम् एव वा ॥६।१०१।५॥

ka:cit jJeyam parijJAtam dRSTam dRSTavyam eva vA ||6|101|5||

.

* kac.cit anta: prabuddha: asi . x =

ka:cit bhrAnti: tvayA ujjhitA . x =

ka:cit jJeyam parijJAtam . x =

dRSTam dRSTavyam eva vA

.

*sv.5 I hope that you have been inwardly awakened spiritually, and that you
know what there is to be known and see what there is to be seen.

*vlm.5. Say, were you awakened in your inmost soul! and set at large beyond
the region of error and darkness; say, have you known the knowable one, and
seen what is to be seen?

*FIRE.CREST—*

zik

भगवन् त्वत्.प्रसादेन महा.विभव.भूमिका ।

bhagavan tvat.prasAdena mahA.vibhava.bhUmikA |

महती पदवी दृष्टा सर्वस्य ऊर्ध्वम् स्थिता मया ॥६।१०१।६॥

mahatI padavI dRSTA sarvasya Urdhvam sthitA mayA ||6|101|6||

.

bhagavan tvat.prasAdena . Lord, by your grace =

mahA.vibhava.bhUmikA . x =

mahatI padavI dRSTA . the Great Path seen =

sarvasya urdhvam . high above all =

sthitA mayA . seated by me.

O Sir, it was by your good grace, that

I have beheld a great glory in the most high heaven of heavens.

*AB. mahA.vibhavo niratizaya*Anandas tal.lakSaNA bhUmikA | sarvasya
hairaNya.garbha*Ananda*antasya viSaya*Ananda.jAtasya urdhvam
utkarSakASTHAyAm sthitA ||6|101|

*vlm.6. Sikhidhwaja replied.O Sir, it was by your good grace, that I have

beheld a great glory in the most high heaven of heavens.

सताम् विदित.वेद्यानाम् अहो वत महात्मनाम् ।

satAm vidita.vedyAnAm aho vata mahAtmanAm |

अपूर्व*एक*अमृत.मयः सङ्गः सार.फल.प्रदः ॥६।१०१।७॥

apUrva*eka*amRta.maya: saGga: sAra.phala.prada: ||6|101|7||

.

* satAm vidita.vedyAnAm

aho vata mahAtmanAm

... and it is boundless, primal, and deathless,

o Lotus.eyes

how was it not attained before by me, the state of Self?

apUrva*eka*amRta.maya: saGga: sAra.phala.prada:

*vlm.7. I have beheld a state of bliss which is full of ambrosial delight,
never yet known to mortals and whose sight is the most ultimate reward of
the wishes of the best and most intelligent men, and of saints and mahátmas
of great and high souls.

*sv.6.7 SIKHIDHVAJA replied: Indeed, Lord, by your grace I have seen the
supreme state.



जन्मना अपि मया लब्धम् यत् नाम न महामृतम् ।

janmanA api mayA labdham yat nAma na mahAmRtam |

तत् अद्य त्वत्.समासङ्गात् तेन एव आसादितम् स्वयम् ॥६।१०१।८॥

tat adya tvat.samAsaGgAt tena eva AsAditam svayam ||6|101|8||

.

*jd. janmanA api mayA labdham yan nAma na mahAmRtam

This great nectar which is not got merely by my birth

tat adya tvat.samAsaGgAt

that is now from association with you

tena eva AsAditam svayam

only by that is itself attained...

*AB. sAmAnya*uktam viziSya vivRNoti janmanA iti | tena
mahA.amRta.svarUpa.bhUtena eva mayA AnAdya.jJAnAnn alabhdam tad adya

tvat.samAsaGgAt svayam eva anAyAsenAsAditam ||6|101| labdha a. met with;
AsAdita a. put down; reached &c.

*vlm.8. It is in your society today, that I have felt a delight, to which I
have never experienced in my life before.

*sv.8.9 How was it that it eluded my understanding so far?

*jd. janmanA api mayA labdham yan nAma na mahAmRtam . this great nectar
which is not got merely by my birth = tat adya tvat.samAsaGgAt . that is
now from association with you = tena eva AsAditam svayam = only by that is
itself attained...



अनन्तम् आद्यम् अमृतम् च एतत् कमल.लोचन ।

anantam Adyam amRtam ca etat kamala.locana |

कथम् न आसादितम् अभूत् पूर्वम् आत्म.पदम् मया ॥६।१०१।९॥

katham na AsAditam abhUt pUrvam Atma.padam mayA ||6|101|9||

.

...

anantam Adyam amRtam ca etat x

kamala.locana . x +

katham na AsAditam abhUt x

pUrvam Atma.padam mayA . x =

and it is boundless, primal, and deathless!

o Lotus.eyes

how was it not attained before, this state of Self, by me

?

.

*sv. How was it that it eluded my understanding so far?

*KUMBHA.POT said**— *

k

मनसि उपशमम् याते त्यक्त.भोग*एषणे स्थिते ।

manasi upazamam yAte tyakta.bhoga*eSaNe sthite |

कषाय.पाके निर्वृते सर्व*इन्द्रिय.गणस्य च ॥६।१०१।१०॥

kaSAya.pAke nirvRte sarva*indriya.gaNasya ca ||6|101|10||

.

...

manasi upazamam yAte – when Mind has come to Quieting

when Mind has come to a peaceful end of wishing for abandoned pleasures

tyakta.bhoga*eSaNe sthite – when abandonment of enjoyment.wishing is its
state

kaSAya.pAke nirvRte sarva*indriya.gaNasya ca . and when the ripening of
impurity is ended...

*vwv.198.99/10.11 When the mind has become tranquil and has given up the

desire for enjoyment and when the burning of attachment of the entire group
of senses (to worldly objects) has been accomplished...

*Ott.moralisms #kaSAya. .adj.. impurity, *ch.Up. • degeneracy *Buddh. •.•
Comp. *k.–pAka: . impurity when "cooking", develops consequences • .
*k.nirvRta. .adj.. impurity extinguished •• also a bitter flavor & a color,

variously given as the yellow or ochre (with implied dirtiness) of a monk's
robe +

*sv. .. when the senses have also been rid of their colouring or covering.

* manasi upazamam yAte – when Mind has come to Quieting tyakta.bhoga*eSaNe
sthite – when abandonment of enjoyment.wishing is its state kaSAya.pAke
nirvRte sarva*indriya.gaNasya ca . and when the ripening of impurity is
ended...



यान्ति चेतसि विश्रान्तिम् विमला* देशिक*उक्तयः ।

yAnti cetasi vizrAntim vimalA* dezika*uktaya: |

यथा सित*अंशुके शुद्धे बिन्दवः कुङ्कुम*अम्भसः ॥६।१०१।११॥

yathA sita*aMzuke zuddhe bindava: kuGkuma*ambhasa: ||6|101|11||

.

yAnti cetasi vizrAntim

When they go to Repose in the Awareness,

vimalA: dezika*uktaya:

the pure words of the teacher

yathA sita*aMzuke zuddhe

as in the cool clear rays (of the moon)

bindava: kuGkuma*ambhasa:

drops of saffron.water.

jd#diz #dezika.: a Guru or spiritual teacher; traveler.

*vwv.198.99/10.11 When the mind has become tranquil and has given up the

for enjoyment and when the burning of attachment of the entire group of
senses (to worldly objects) has been accomplished, the pure words of the
preceptor rest in the mind (of the disciple) as drops of water colored by
saffron (settle) on a pure white cloth.

*vlm.11. There arises a peace in the mind, which is purer than any earth
born delight; and is as delightsome as the dew drops falling from flowers
under the bright beams of cooling moonlight night.

*sv.11.12 (The previous efforts were not wasted, for)

कषयाणाम् अनन्तानाम् सम्भृतानाम् शरीरकैः ।

kaSayANAm anantAnAm sambhRtAnAm zarIrakai: |

स्व*वासना.स्वरूपाणाम् अद्य पाकः तव उदितः ॥६।१०१।१२॥

sva*vAsanA.svarUpANAm adya pAka: tava udita: ||6|101|12||

.

kaSayANAm

of infusions . anantAnAm – of boundless . sambhRtAnAm . of
accumulations = zarIrakai:
. w embodied ones = sva.vAsanA.svarUpANAm – of Ur.own conditioned nature .
adya pAka: tava udita: . now cooked/complete for you arisen.

*vlm.12. It is today, O prince, that your bad desires like the bitter taste
of bodies, are bettered by your advancement in knowledge.

*sv.11.12 (The previous efforts were not wasted, for)

#sambhRta accumulated.

*VA . now your countless natural vasanas, accumulated by past bodies

(in past births), become ripened. what does kaSAya mean in the context?
Unripe?

*AS:The word कषाय probably means something bitter, pungnt, decay. Typically

कषाय refers to something bitter which is diluted and reduced by
boiling. Often medicine is treated thus. So, here, these vasanas are about
to be cooked (पाक). As a result, they are supposed to lose their original
nature and all impurities fall off from the body like a ripe fruit (as in
v. 13). P.S. These days, कषाय is used as a synonym for tea!

* kaSayANAm – of infusions . anantAnAm – of boundless . sambhRtAnAm . of
accumulations = zarIrakai: . w embodied ones = sva.vAsanA.svarUpANAm – of
Ur.own conditioned nature . adya pAka: tava udita: . now cooked/complete
for you arisen.



देहान् मलानि सर्वाणि कालेन कमल*ईक्षण ।

dehAn malAni sarvANi kAlena kamala*IkSaNa |

साधो वृक्षात् फलानि इव पाकेन विगलन्ति अधः ॥६।१०१।१३॥

sAdho vRkSAt phalAni iva pAkena vigalanti adha: ||6|101|13||

.

* dehAn malAni sarvANi kAlena . x =

kamala*IkSaNa . x =

sAdho vRkSAt phalAni iva . x =

pAkena vigalanti adha: . x.

*AB. dehAl liGgadehAt | malAni rAgAdi.kaSAyA: pApAni ca ||6|101|

*sv.13 The various efforts made so far have attained fruition today and the
impurities in the bodies have dropped away.

*vlm.13. It is by your holiness, O lotus.eyed prince, that the filth of

your person is purged out; like the fruits of trees, falling off after they
are ripened.

#pac #pAka.: ripening , ripeness (of fruit or of a boil) Ka1tyS3r. Mn. Var.

Sus3r.; maturity , full development (as of the mind &c ) , completion ,
perfection , excellence Hariv. Ka1v. &c • ( √2. pac ; ifc. f(I). ) cooking
, baking , roasting , boiling (trans. and intrans.) S3rS. Mn. MBh. &c

#gal #vigal vi>gal विगल् 1 P. To drop down, get loose; रतिविगलितबन्धे
केशहस्ते सुकेश्याः V.4.1. To ooze or trickle. To melt away, be dissolved or

melted, perish. y2012020 vigalita विगलित flowed away, dried up; dissolved;

fallen down or out, slipped out of (tasmAt); come forth y2011013 •
Disappeared, gone away; मयि विगलितप्रत्याशत्वाद्विवाहविधेः पुरा Māl.9.11 •
Loose, dishevelled, disordered (as hair).

वासना*आत्मसु यातेषु मलेषु विमलम् सुखे ।

vAsanA*Atmasu yAteSu maleSu vimalam sukhe |

यत् वक्ति गुरुः अन्तः तत् विशति इषुः यथा विसे ॥६।१०१।१४॥

yat vakti guru: anta: tat vizati iSu: yathA vise ||6|101|14||

.

* vAsanA Atmasu – vAsanA.Conditioning in self

yAteSu maleSu – having come to impurities

vimalam sukhe – immaculate in pleasure =

yad vakti gurur antas – what says the guru within =

tad vizati – that entering

iSur yathA vise – as an arow into a lotus.root

.

*vwv.200/14 Friend! When the impurities in the form of latent desires are
purified, what the preceptor says enters (the heart of the disciple) like
an arrow into the stalk of a lotus.

*sv.14 When thus one is freed from psychological conditioning and the
impurities have been removed or purified, the words of the guru enter
directly into the innermost core of one's being just as an arrow enters the
stalk of the lotus.

*vlm.14. As the desire of the impure heart, becomes purified by reasons, it
is then only capable of receiving the instructions of the wise, as the pipe
draws the water inside. (Else advising the fool is folly or spreading
pearls before swines).

कषाय.पाके सम्पन्ने त्वम् मया अद्य विबोधितः ।

kaSAya.pAke sampanne tvam mayA adya vibodhita: |

तेन अद्य एव तव अ.ज्ञान.क्षयः जातः महामते ॥६।१०१।१५॥

tena adya eva tava a.jJAna.kSaya: jAta: mahAmate ||6|101|15||

.

* kaSAya.pAke sampanne

when bitterness.cook/ripening is attained

tvam mayA adya vibodhita:

you by me now awakened/taught

tena adya eva tava aJAna.kSaya: jAta:

mahAmate

*sv.15 You have attained that state of purity and therefore you have been

enlightened by my discourse ..

*vlm.15. After the bitterness of your disposition, was tempered by my
lectures; you have been awakened today to your spiritual knowledge by me.

अद्य पक्व.कषायः त्वम् अद्य एव ज्ञान.संकथाम् ।

adya pakva.kaSAya: tvam adya eva jJAna.saMkathAm |

अद्य इह स*उपदेशः त्वम् अद्य एव असि प्रबुद्धवान् ॥६।१०१।१६॥

adya iha sa*upadeza: tvam adya eva asi prabuddhavAn ||6|101|16||

.

*

adya pakva.kaSAyas tvam

adya eva jJAna.saMkathAm

adya iha sa.upadezas tvam

adya eva asi prabuddhavAn

.

#kaS #kaSAya.: astringent MBh. xiv , 1280 and 1411 R. Sus3r. Pan5cat. BhP.;

red , dull red , yellowish red (as the garment of a Buddhist bhikSu)
MBh. Hariv.
Mr2icch. Ya1jn5.; mn. a decoction or infusion Sus3r; a reduction, by
evaporation, of a liquid.

#pac #pakva cooked; prepared on a fire (opp. to Ama); (also applied to the

milk in an udder); warmed (cf. <dviS.>); baked (as bricks or earthenware);

ripe, mature (lit. and fig.) (also applied to a tree with ripe fruits);
accomplished, perfect, fully developed (as the understanding, character
&c.); decrepit, perishing,decaying; digested; • pakvam cooked food, dish;
ripe corn; the ashes of a burnt corpse. y1023.026

*sv.16 .. and your ignorance has been dispelled.

*vlm.16. You are just now cleansed from your impurity, and immediately
purified by your pure knowledge; even now it is that you have received my
admonition, and have been instantly awakened to your knowledge.

शुभ*अशुभानाम् सर्वेषाम् कर्मणाम् अद्य संक्षयः ।

zubha*azubhAnAm sarveSAm karmaNAm adya saMkSaya: |

सत्सङ्ग.व्यपदेशेन तव निष्पत्तिम् आगतः ॥६।१०१।१७॥

satsaGga.vyapadezena tava niSpattim Agata: ||6|101|17||

.

* zubha*azubhAnAm sarveSAm karmaNAm . of all auspicious and inauspicious
karmas =

adya saMkSaya: . now there is total destruction =

satsaGga.vyapadezena . by resorting to Good Company =

tava niSpattim Agata: . your fulfilment has come.

now all your karmas, good and bad,

have been removed; and it is by

resorting to Good Company

that your maturity has come.

*sv.17 By our satsanga (holy company) your karmas (actions and their
residual impressions) have been destroyed.

*vlm.17. You are purged today, from the merits and demerits of your good
and bad conduct; and it is by the influence of good society, that you have
got a new life in you.

*jd.17 . zubha*azubhAnAm sarveSAm karmaNAm . of all auspicious and
inauspicious karmas = adya saMkSaya: . now there is total destruction =
satsaGga.vyapadezena . by resorting to Good Company = tava niSpattim Agata:
. your fulfilment has come.



यावत् अस्य दिनस्य एष* पूर्व.भागः मही.पते ।

yAvat asya dinasya eSa* pUrva.bhAga: mahI.pate |

तावत् चेतः अहम् मम इति तव अ.ज्ञानम् बभूव ह ॥६।१०१।१८॥

tAvat ceta: aham mama iti tava a.jJAnam babhUva ha ||6|101|18||

.

*

up till the forenoon of this day,

Lord of the Earth, your ignorance

has uttered "I" and "mine", for such

till now has your unWisdom been.

*jd.18 . yAvat asya dinasya eSa: pUrva.bhAga: . up till the first half of
this day = mahI.pate . o EarthLord =

tAvat ceta: aham.mama iti tava a.jJAnam babhUva ha

tAvac ca itas / cetas

up till then and hence / your Chetas Awareness ambiguously as often

aham.mama iti

as "I" and "mine"

tava ajJAnam babhUva ha

has your ignorance/unWisdom been.

*sv.18 Till this very forenoon you were filled with the false notions of
'I' and 'mine' on account of ignorance.

*vlm.18. It was before the midday of this day, that I have come to know the
edification and regeneration of your soul to spiritual light.



इदानीम् मत्.वचः बोधात् चेतसि क्षयम् आगते ।

idAnIm mat.vaca: bodhAt cetasi kSayam Agate |

हृदयात् सम्.परित्यक्तेः सम्.प्रबुद्धः असि भूपते ॥६।१०१।१९॥

hRdayAt sam.parityakte: sam.prabuddha: asi bhUpate ||6|101|19||

.

* idAnIm mad.vaco=bodhAt . thus by realizing my words =

cetasi kSayam Agate – when chetas.Affectivity to decay has come =

hRdayAt samparityakte: . from the Heart in total abandonment =

samprabuddha: asi bhUpate – you're fully awakened, Lord of the Earth.

*vlm.19. I find you now, O prince, to be weakned in your mind, by your
taking my words to your heart; and having now got rid of the feelings of
your mind, you are awakened to your spiritual knowledge.

*sv.19.20.21 Now that on account of the light of my words the mind has been

abandoned from your heart, you have been awakened fully, for ignorance
lasts only so long as the mind functions in your heart.

हृदि यावत् मनःसत्ता तावत् अ.ज्ञान.संस्थितिः ।

hRdi yAvat mana:sattA tAvat a.jJAna.saMsthiti: |

चित्तेः चित्ततया त्यक्ते ज्ञानस्य अभ्युदयः भवेत् ॥६।१०१।२०॥

citte: cittatayA tyakte jJAnasya abhyudaya: bhavet ||6|101|20||

.

* hRdi yAvan mana:sattA

Insofar asthe Suchness of Manas Mind is in the heart

tAvad ajJAna.saMsthiti:

thus far is ignorance/unWisdom established

citte: cittatayA tyakte

when the Affectivity of Chitta Affection is abandoned

jJAnasya abhyudayo bhavet

there is the sunrise of Wisdom.

*vlm.20. As long as the mind has its seat and operations in the heart of
man, so long does it retain its companion of ignorance by its side; but no
sooner doth the mind abandon its residence in the heart, than pure
knowledge comes to shine forth in it as the midday light.

*sv.19.20.21 Now that on account of the light of my words the mind has been

abandoned from your heart, you have been awakened fully, for ignorance
lasts only so long as the mind functions in your heart.

द्वित्व*एकत्व.दृशौ चित्तम् तदेव अ.ज्ञानम् उच्यते ।

dvitva*ekatva.dRzau cittam tadeva a.jJAnam ucyate |

एतयोः यः लयः दृष्टेः तत् ज्ञानम् सा परा गतिः ॥६।१०१।२१॥

etayo: ya: laya: dRSTe: tat jJAnam sA parA gati: ||6|101|21||

.

* dvitva*ekatva=dRzau – duality/unity visions

cittam – affected

tadeva a.jJAnam ucyate – that indeed is called unWisdom

etayo: ya: laya: dRSTe: – what is the subsidence of these two in perception

taj jJAnam sA parA gati: . That is Wisdom, the perfect path.

*vlm.21. It is the suspense of the mind between unity and duality, that is
called its ignorance; and it is the subsidence of these that is known as
knowledge, and the way to the salvation of the soul.

*sv.19.20.21 Now that on account of the light of my words the mind has been

abandoned from your heart, you have been awakened fully, for ignorance
lasts only so long as the mind functions in your heart.

प्रबुद्धः असि विमुक्तः असि त्यक्तम् चित्तम् त्वया नृप ।

prabuddha: asi vimukta: asi tyaktam cittam tvayA nRpa |

सत् असत्ता.मयत्वम् हि त्वया त्यक्तम् असत्.पदम् ॥६।१०१।२२॥

sat asattA.mayatvam hi tvayA tyaktam asat.padam ||6|101|22||

.

you are awakened, you are free,

affective thought has been abandoned by you, Lord of Men

:

it's just a form of the really unreal, the unreal state being abandoned by
you

.

*vlm.22. You are now awakened and emancipated, and your mind is driven away
from your heart; you are now the reality and rescued from your unreality,
and are set beyond this world of unreality.

*jd. prabuddha: asi . you are awakened, = vimukta: asi . you are free, =
tyaktam cittam tvayA . the Affection has been abandoned by you, = nRpa . o
Lord of Men, = sad.asattA.mayatvam hi . just a construct of
Such.unSuch.ness = tvayA tyaktam asat.padam . the unSuch state being
abandoned by you.



वीतशोकः निरायासः निःसङ्गः अनन्य* आत्मवान् ।

vItazoka: nirAyAsa: ni:saGga: ananya* AtmavAn |

महोदयः मुनिः मौनी स्वरूपे तिष्ठ निर्मले ॥६।१०१।२३॥

mahodaya: muni: maunI svarUpe tiSTha nirmale ||6|101|23||

.

*

vItazoka: – free from grief

nirAyAso – untroubled

ni:saGga : – without saGga.Connexion

ananya AtmavAn

mahodaya: muni: maunI svarUpe tiSTha nirmale

*sv.23 Remain established in the infinite consciousness, freed from sorrow,
from striving and from all attachment.

*vlm.23. Rest in the pure state of thy soul, by being devoid of cares and
anxieties; abandoning all society and relying your soul in no body and in
nothing here; and by your becoming as the devout and Divine and silent sage
or saint or muni.

*FIRE.CREST—*

z

एवम् हि भगवन् जन्तोः मूर्खस्य एव अस्ति चित्त.भूः ।

evam hi bhagavan janto: mUrkhasya eva asti citta.bhU: |

प्रबुद्धस्य न तत् ज्ञस्य चित्तम् नाम किल प्रभो ॥६।१०१।२४॥

prabuddhasya na tat jJasya cittam nAma kila prabho ||6|101|24||

.

*jd. evam hi . so it is, Lord.bhagavan : janto: mUrkhasya eva asti
citta.bhU: . for a foolish person there is an Affective ground .
prabuddhasya . for one awakened, a That.knower, there is nothing called
Affection: is that right, sir? . na taj.jJasya cittam nAma kila prabho.

so it is, Lord.bhagavan

:

for a foolish person there is an Affective ground

for one awakened, a That.knower, there is nothing called Affection

:

is that right, sir

?

*vlm. So I see sir, that all ignorant people rely mostly on their minds;
but the few that are awakened to the knowledge of God, do not mind their
minds.

*jd. evam hi . so it is, Lord.bhagavan : janto: mUrkhasya eva asti
citta.bhU: . for a foolish person there is an Affective ground .
prabuddhasya . for one awakened, a That.knower, there is nothing called
Affection: is that right, sir? . na taj.jJasya cittam nAma kila prabho.

जीवन्मुक्ताः तत् एते हि विहरन्ति कथम् वद ।

jIvanmuktA: tat ete hi viharanti katham vada |

अविद्यमान.मनसः युष्मत् आद्याः तथा नराः ॥६।१०१।२५॥

avidyamAna.manasa: yuSmat AdyA: tathA narA: ||6|101|25||

.

* jIvanmuktA: – those Living.Free . tat ete hi . That they too = viharanti
katham vada . proceed how tell.me = avidyamAna.manasa: . unknowing Minds =
yuSmad AdyA: tathA narA: . you and thus other Humans.

*AB. tat tarhi ||

*vlm.25. Now sir, please to tell me, how the living liberated men conduct
themselves in their lifetime in this world; and how do these unmindful men
like yourself, manage yourselves herein.

*sv.25.26 How does he live and function here without a mind?

*jd. jIvanmuktA: – those Living.Free . tat ete hi . That they too =
viharanti katham vada . proceed how tell.me = avidyamAna.manasa: .
unknowing Minds = yuSmad AdyA: tathA narA: . you and thus other Humans.



इति मे कथय अ.शेषम् अन्यै: स्व.वचन*अंशुभि: ।

iti me kathaya a.zeSam anyai: sva.vacana*aMzubhi: |

हार्दम् तम: मे निपुणम् एवम्.प्रायै: प्रमार्जय ॥६।१०१।२६॥

hArdam tama: me nipuNam evam.prAyai: pramArjaya ||6|101|26||

.

*jd. iti me kathaya azeSam – so explain this completely =

anyai: sva.vacana*aMzubhi: . with your own illuminating insight =

hArdam tama: me nipuNam – in the Heart darkness for me complete

evam.prAyai: – w such kinds

pramArjaya – rub.away . x

*vlm.26. O! tell me fully and dispel by the lustre of your glowing words,
the deep darkness that is seated in my heart.

*sv.25.26 How does he live and function here without a mind?



*KUMBHA.POT said**—*

k

यथा वदसि, तत्त्व.ज्ञ, तत् तथा एव हि न अन्यथा ।

yathA vadasi, tattva.jJa, tat tathA eva hi na anyathA |

चित्तम् हि जीवन्मुक्तानाम् न अस्ति अङ्कुर* इव अश्मनाम् ॥६।१०१।२७॥

cittam hi jIvanmuktAnAm na asti aGkura* iva azmanAm ||6|101|27||

.

yathA vadasi . as you say, =

tattvajJa . Knower of That, =

tat tathA eva hi na anyathA . x =

cittam hi jIvanmuktAnAm – since Affective mind does not exist for those
Living.Free,

na asti . x =

aGkura iva azmanAm – like a sprouting stone.

*vlm.27. Kumbha replied.—All that you say prince, is exact and
incontrovertible truth; the minds of the living liberated men are dead in
themselves, and like blocks of stone, never vegitate nor sprout forth in
the wishes.

*jd. yathA vadasi . as you say, = tattvajJa . a Knower of That, = tat tathA
eva hi na anyathA . x = cittam hi jIvanmuktAnAm – since Affective mind does
not exist for those Living.Free. na asti . x aGkura iva azmanAm – like a
sprouting stone.



पुनर्.जनन.योग्या या वासना घन.वासना ।

punar.janana.yogyA yA vAsanA ghana.vAsanA |

सा प्रोक्ता चित्त.शब्देन न सा तज्ज्ञस्य विद्यते ॥६।१०१।२८॥

sA proktA citta.zabdena na sA tajjJasya vidyate ||6|101|28||

.

* punar.janana.yogyA yA vAsanA

the vAsanA which is connected with rebirth = ghana.vAsanA . is the
thick/dense vAsanA = sA proktA citta.zabdena . that is specified by the

term "chitta Affection" = na sA tajjJasya vidyate = it is not known by the

That.knowers.

the vAsanA.matrix which is brings.about rebirth

is the dense Conditioning which is indicated by the term "chitta.Affection"

.

it is not known.to.be for a That.knower

.

*sv.28 What is the mind? The psychological conditioning or limitation which
is dense and which leads to rebirth is known as mind: this is absent in the
liberated sages.

*vlm.28. The gross desire that germinates in its wishes, which become the
causes of the regeneration of men in some form or other, is known by the
name of mind; and which becomes altogether extinct in men, knowing the
truly knowable one.

*jd.28 . punar.janana.yogyA yA vAsanA . the vAsanA which is connected with
rebirth = ghana.vAsanA . is the thick/dense vAsanA = sA proktA
citta.zabdena . that is specified by the term "chitta Affection" = na sA
tajjJasya vidyate = it is not known by the That.knowers.



यया वासनया तज्ज्ञा* विहरन्ति इह मर्मसु ।

yayA vAsanayA tajjJA* viharanti iha marmasu |

ताम् त्वम् सत्त्व*अभिधाः विद्धि पुनर्.जनन.वर्जिताम् ॥६।१०१।२९॥

tAm tvam sattva*abhidhA: viddhi punar.janana.varjitAm ||6|101|29||

.

* yayA vAsanayA . by.means.of which vAsanA.matrix =

tajjJA: viharanti iha – ThatKnowers proceed here in the world

marmasu . x =

tAm tvam sattva*abhidhA: viddhi . x =

punar.janana.varjitAm . free from rebirth.

*sv.29 The liberated sages live with the help of the mind which is free
from conditioning and which does not cause rebirth.

*vlm.29. The desire which guides the knowers of truth, in this life of
action (or the active life) in the world; is known by the name of goodness
(satwa), and which is unproductive of future birth.

जीवन्मुक्ता* महात्मानः सत्त्व.स्थाः संयत.इन्द्रियाः ।

jIvanmuktA* mahAtmAna: sattva.sthA: saMyata.indriyA: |

विहरन्ति गत*असङ्गम् न चित्त.स्थाः कदा.चन ॥६।१०१।३०॥

viharanti gata*asaGgam na citta.sthA: kadA.cana ||6|101|30||

.

* jIvanmuktA: mahAtmAna: . Living.Free mahAtmas =

sattva.sthA: saMyata.indriyA: . x =

viharanti gata*asaGgam . x =

na citta.sthA: kadA.cana – not set in the Affection anywhen.

*sv.30 It is not mind at all but pure light (sattva). The liberated ones
live and function here established in this sattva, not in the mind.

*vlm.30. The great souled and living liberated men, being placed in their
quality of goodness and having their organs under control; do not place any
reliance in their minds.

#hR .> #vihR viharati vi>hR विहृ 1 Par. To take away, seize away.• To

remove, destroy. • To let fall, shed (as tears); as in bASpam viharati
बाष्पं विहरति. • To pass (as time). • To amuse oneself, sport, play; विहरति
हरिरिह सरसवसन्ते Gīt.1; गन्धमादनवनं विहर्तुं गता V.4; U.3.6. • to disperse
(clouds, opp. to saMhR) • (with talAt talam) to shift, let pass from hand
to hand • (esp.) to walk or roam about for pleasure, divert one's self
(with mRgayAm, 'to go about hunting' VR.): Desid., See vijihIrSA vijiharSu
vihRtya having wandered (for pleasure). y1027.019, y2014.035



मूढम् चित्तम् चित्तम् आहुः प्रबुद्धम् सत्त्वम् उच्यते ।

mUDham cittam cittam Ahu: prabuddham sattvam ucyate |

अ.प्रबुद्धा* हि चित्त.स्थाः सत्त्व.स्थाः तु महाधियः ॥६।१०१।३१॥

a.prabuddhA* hi citta.sthA: sattva.sthA: tu mahAdhiya: ||6|101|31||

.

* mUDham cittam – foolish Affection

cittam Ahu: – affected they.say

prabuddham – awakened

sattvam ucyate – is said to be reality

a.prabuddhA hi citta.sthA: – for unawakened are the set.in.Affection

sattva.sthA: tu mahAdhiya: – buy set in reality are Great.Thinkers.

*vwv.2418/31b.32a. They call the stupid mind as the mind. The enlightened

(mind) is called "Being". The mind is born again. "Being" is not born
again.

*sv.31 The ignorant and inert mind is mind; the enlightened mind is known
as sattva. The ignorant live in their mind, the enlightened ones live in
sattva.

*vlm.31. The darkened mind is called the mind, but the enlightened one is
known as the principle of goodness; the unenlightened rely in their minds,
but enlightened men of great understanding confide in their goodness only.



भूयः प्रजायते चित्तम् सत्त्वम् भूयः न जायते ।

bhUya: prajAyate cittam sattvam bhUya: na jAyate |

अ.प्रबुद्धस्य बन्धः अस्ति न प्रबुद्धस्य भूपते ॥६।१०१।३२॥

a.prabuddhasya bandha: asti na prabuddhasya bhUpate ||6|101|32||

.

bhUya: prajAyate cittam –

Affection is produced again

sattva.Clarity

. bhUyas na jAyate –

is not born again

a.prabuddhasya bandha: asti –

it is bondage for the unawakened

na prabuddhasya –

not for the awakened,

bhUpate –

Protector of the Earth.

*vwv.2418/31b.32a. They call the stupid mind as the mind. The enlightened

(mind) is called "Being". The mind is born again. "Being" is not born
again.

*vlm.32. The mind is repeatedly born with the body, but the nature of
goodness is never reborn any more; the unawakened mind is under perpetual
bondage, but the enlightened soul is under no restraint.

*sv.32.33 You have attained to the state of sattva (the unconditioned mind)

on account of your supreme renunciation.

*jd. bhUya: prajAyate cittam – Affection is produced again = sattva.Clarity
. bhUyas na jAyate – is not born again = a.prabuddhasya bandha: asti – it

is bondage for the unawakened = na prabuddhasya – not for the
awakened, = bhUpate
– Protector of the Earth.

सत्त्ववान् असि संजातः महात्यागी स्थितः भवान् ।

sattvavAn asi saMjAta: mahAtyAgI sthita: bhavAn |

अशेषेण त्वया चित्तम् त्यक्तम् अद्य इति वेद्मि अहम् ॥६।१०१।३३॥

azeSeNa tvayA cittam tyaktam adya iti vedmi aham ||6|101|33||

.

sattvavAn asi saMjAta: mahAtyAgI sthita: . x =

bhavAn . Your Beingness =

azeSeNa tvayA cittam . x =

tyaktam adya iti vedmi aham . x.

*satva appears in my three eds. (but sattva in ABComm.).

*vlm.33. Now sir, you are become of the nature of goodness, and deservest*
the title of the abandoner of all things; and I understand you to have
quite got rid of the propensities of your mind. [*vlm cannot handle his
fake Biblical style—shd be either "thou hast become" or "you deserve"—can't
ride two horses at once. jd]

*sv.32.33 You have attained to the state of sattva (the unconditioned mind)

on account of your supreme renunciation.

समस्त.वासना*उन्मुक्तः राजन् अद्य एव राजसे ।

samasta.vAsanA*unmukta: rAjan adya eva rAjase |

आकाश.साम्यम् आयातम् मन्ये तव मुने मनः ॥६।१०१।३४॥

AkAza.sAmyam AyAtam manye tava mune mana: ||6|101|34||

.

* samasta.vAsanA*unmukta: . x =

rAjan . Your Majesty =

adya eva rAjase – today indeed you shine =

AkAza.sAmyam AyAtam . x =

manye tava mune mana: . I think, muni, is your Mind.

*sv.34 The conditioned mind has been totally renounced, of this I am
convinced. Your mind has become like pure infinite space.

*vlm.34. I find you today as brilliant as the full moon, freed from the
shadows of the eclipse; and your mind to have become as the lucid as the
clear firmament, without any tinge in it.

शमम् प्राप्तः असि परमम् सिद्धः सम.समस्थितिः ।

zamam prApta: asi paramam siddha: sama.samasthiti: |

अयम् हि स* महात्यागः सर्वम् यत् तत् सम्.उज्झितम् ॥६।१०१।३५॥

ayam hi sa* mahAtyAga: sarvam yat tat sam.ujjhitam ||6|101|35||

.

* zamam prApta: asi paramam . you have got supreme peace = siddha:
sama.samasthiti: . attained the Equal State = ayam hi sa: mahAtyAga: . for

this is that Great Abandoning = sarvam yat – what is all = tat samujjhitam
– that remains.

you

have got supreme peace

having attained the Equal State

for this is the Great Abandoning

:

what is all as That remains

.

*sv.35 You have reached the state of complete equilibrium which is the
state of perfection. This is the total renunciation in which everything is
abandoned without residue.

*vlm.35. You have got that equanimity, which is characteristic of the
cosummate yogi; this is called that total renunciation of all, which you
exhibit in yourself.

*jd.35 . zamam prApta: asi paramam . you have got supreme peace = siddha:
sama.samasthiti: . attained the Equal State = ayam hi sa: mahAtyAga: . for

this is that Great Abandoning = sarvam yat – what is all = tat samujjhitam
– that remains.

स्वर्ग*अपवर्ग.वित्त*आदि तपः दान+फल=आदि अपि ।

svarga*apavarga.vitta*Adi tapa: dAna+phala=Adi api |

प्रबुद्ध.मेधया साधो धिया परम.बोधया ॥६।१०१।३६॥

prabuddha.medhayA sAdho dhiyA parama.bodhayA ||6|101|36||

.

* svarga*apavarga.vitta*Adi – heavenly fulfilment is gained

tapo.dAna.phala*Adi api – as the fruit of austerity and charity

prabuddha.medhayA – by awakened intelligence, sAdhu,

dhiyA parama.bodhayA – by thotful realization of the Absolute

...

*sv.36 What sort of happiness (destruction of sorrow) does one gain through
austerities?

*vlm.36. The enlightened understanding is freed from the trammels, of its
desire of heaven and future rewards, and its observance of austerities and
charity, by means of its superior knowledge. (The divine knowledge is

called the superior or pará.vidyá in opposition to the worldly or
aparávidhà).

#vRj to twist; avert. #apavRj .> #apavarga –m.. [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); •.•
#svargApavarga Heaven and Fulfilment.

#midh .> #medhas, #medhA .f.. mental vigour or power, intelligence,

prudence, wisdom (pl. products of intelligence, thoughts, opinions) RV. &c
• #medhya suitable for sacrifice; full of sap, vigorous; wise. • #amedhya.

not suitable for sacrifice • #amedhya .n.. fæces, excrement, shit.

#vid .> #vitta .mfn.. known , understood (in comp.) • celebrated ,

notorious , famous for (comp.) daz. •• found , acquired , gained , obtained
, possessed AV. • caught or seized by (instr. or comp.) kaux. •• #vittA

.f.. taken , married (as a woman) S3Br. •• #vittam anything found , a find

AitBr. ; (in later language also pl.) acquisition , wealth , property ,
goods , substance , money , power RV. &c. &c.

#vid to know, possess WIT. #vitti –f.. consciousness; understanding,

intelligence, saMhitup. • finding, acquisition, gain ChUp. •• #saMvitti
perception, feeling, sense of (comp.) sarvad.

तपः नाम कियत् मात्र.दुःख.क्षय.करम् भवेत् ।

tapa: nAma kiyat mAtra.du:kha.kSaya.karam bhavet |

क्षय*अतिशय.निर्मुक्तः यत् सुखम् समतामयम् ॥६।१०१।३७॥

kSaya*atizaya.nirmukta: yat sukham samatAmayam ||6|101|37||

.

* tapas nAma . "tapas" namely =

kiyan.mAtra.du:kha.kSaya.karam . x =

bhavet . x =

kSaya*atizaya.nirmukta: . x =

yat sukham samatAmayam . x.

*sv.37 Supreme and unending happiness is attained only through utter
equanimity.

*vlm.37. All austerities and mortifications, serve but to procure a short
lived cessation of pain; but the happiness which is wholly free from its
decay, is to be found only in one's equanimity and indifference under all
circumstances of life. (The original word is samalá or the sameness or
evenness of disposition at all times).

तत् सत् तत् वस्तु तत् किम्.चित् न तु स्वर्ग*आदि भङ्गुरम् ।

tat sat tat vastu tat kim.cit na tu svarga*Adi bhaGguram |

भाव*अभावैः उपारूढम् स्थित*अधिगत.वेदनम् ॥६।१०१।३८॥

bhAva*abhAvai: upArUDham sthita*adhigata.vedanam ||6|101|38||

.

*jd.

tat sat . That is So =

tad vastu . That is substantial =

tat kim.cit na tu . x =

svarga*Adi bhaGguram . x =

bhAva*a.bhAvai: upArUDham . x =

sthita*adhigata.vedanam . x.

*sv.38 What sort of happiness is that which is gained in heaven?

*vlm.38. That thing must be truly good, which is different from the
enjoyment of temporary bliss of heaven, and altogether different from an
existent pleasure, which is both preceded as well as followed by pain.

स्वर्गः नाम किम् आनन्दः सः अपि संदेह.संस्थितः ।

svarga: nAma kim Ananda: sa: api saMdeha.saMsthita: |

अ.प्राप्त.स्व.आत्म.संसिद्धेः क्रियाकाण्डः शुभः भवेत् ॥६।१०१।३९॥

a.prApta.sva.Atma.saMsiddhe: kriyAkANDa: zubha: bhavet ||6|101|39||

.

svarga: nAma kim Ananda: . is Heaven Happiness? =

sa: api saMdeha.saMsthita:

aprAptasvAtma.saMsiddhe: kriyAkANDa: zubho bhavet

.

*sv.39 He who has not attained self.knowledge tries to snatch a little

pleasure through the performance of some rituals.

*vlm.39. We are all doubtful of the happiness, that most await on us
hereafter in heaven; and what are our religious acts, but for the purpose
of procuring some happiness to those, who are unacquainted with the
consummate felicity of their souls, derived from their spiritual knowledge.

येन न आसादितम् हेम रीतिम् किम् स* परित्यजेत् ।

yena na AsAditam hema rItim kim sa* parityajet |

चूडाला.आदि.समासङ्गात् भवेत् ज्ञत्वम् सुखेन ते ॥६।१०१।४०॥

cUDAlA.Adi.samAsaGgAt bhavet jJatvam sukhena te ||6|101|40||

.

* yena na AsAditam hema

rItim kim sa* parityajet

cUDAlA*Adi.samAsaGgAt

bhavet jJatvam sukhena te

.

*sv.40 One who does not have gold clings to copper! O royal sage, you could
easily have become wise with the help of Cudala.

*vlm.40. Let they use their ornaments of brass, who have no gold ornaments
for their persons; so let the ignorant adhere to their ritual and not the
wise who are quite happy in their knowledge. But you, O prince, have
happily come both to your knowledge and happiness in the company of Chudála
and others.

AS. BTW, I found the like 1 of v. 40 interesting:

Would someone who has not (yet) found gold, discard brass?

I did not know that रीति also means brass! (AB calls it पित्तल).

It apparently also means iron rust, oxides formed on heated metals etc.

तत् किम् अर्थम् अनर्थे अस्मिन् निमग्नः त्वम् तपोमये ।

tat kim artham anarthe asmin nimagna: tvam tapomaye |

आश्रम.आदि.विकल्पान् अ.साध्यस्य अद्य कु.कर्मणः ॥६।१०१।४१॥

Azrama.Adi.vikalpAn a.sAdhyasya adya ku.karmaNa: ||6|101|41||

.

* tat kim artham . what good is that? =

anarthe asmin – in this inutility =

nimagnas tvam – you are immersed =

tapas.maye – in the mode of tapas.Austerity =

Azrama*Adi.vikalpAn . x =

a.sAdhyasya adya ku.karmaNa: . x.

*sv.41 Why did you have to indulge in this useless and meaningless
austerity?

*vlm.41. Why therefore are you devoted in vain, to the observance of your
austerities; because the mortifications and penance of asceticism, are
preseribed for the expiation of the prior misdeeds of men: (and neither for
their salvation or eternal felicity of the souls).

तत्किमर्थमनर्थेऽस्मिन्निमग्नस्त्वं तपोमये ।

आश्रमादिविकल्पांशसाध्यस्याद्य कुकर्मणः ।। ४१

VA . second line is not clear

AS:
The AB commentary explains in detail.
Why are you immersed (निमग्नः) in this disaster (अनर्थ) of inferior actions
(कुकर्मणः) which only succeed by practicing numerous alternative practices

starting with following the rules of आश्रम .(and further details of action).

आद्यन्तौ अस्य सु.मते मध्य* एव सुखम् स्म भोः ।

Adyantau asya su.mate madhya* eva sukham sma bho: |

यतः ते समयः जातः यस्मिन् परिणमन्ति ते ॥६।१०१।४२॥

yata: te samaya: jAta: yasmin pariNamanti te ||6|101|42||

.

* Ady.antau asya . in its beginning and end =

su.mate . clever man =

madhye eva – between also

sukham sma bho: . to pleasure surely Sir =

yata: te – having come you

samaya: jAta: . x =

yasmin – in which

pariNamanti te – they assume.form.

*sv.42 It has a beginning and an end, and in the middle there is an
appearance of happiness.

*vlm.42. The beginning and end of asceticism are both attended with pain,
the middle alone promises a short and temporary happiness; and as
mortifications are mere preparatory to the purification of the soul, (it is
better to acquire this purity by divine knowledge, than by the painful
practices of hermitage).

तपःरूपा* विकल्प*अंशाः तत्र बद्ध.पदः भव ।

tapa:rUpA* vikalpa*aMzA: tatra baddha.pada: bhava |

चित् व्योम्नः नभसः अत्यच्छात् सर्वे भावाः समुत्थिताः ॥६।१०१।४३॥

cit vyomna: nabhasa: atyacchAt sarve bhAvA: samutthitA: ||6|101|43||

.

* tapas.rUpA: vikalpa*aMzA: . x =

tatra baddha.pada: bhava . x =

cid.vyomna: nabhasA ati.acchAt – x

sarve bhAvA: samutthitA: . x.

*sv.43 However, your austerity has in a way led to this spiritual
awakening. Now remain rooted in wisdom.

*vlm.43. Remain steady in that pure knowledge, which is said to be the
result of penitence; and the purity of the soul being had with the
clearness of the intellectual sphere, all things and thoughts will be as
perspicuous to view as in the clear light of the sky.

तथा एव परिदृश्यन्ते तत्र एव विलयम् गताः ।

tathA eva paridRzyante tatra eva vilayam gatA: |

इदम् कार्यम् इदम् न इति संकल्पा* ब्रह्म.बिन्दवः ॥६।१०१।४४॥

idam kAryam idam na iti saMkalpA* brahma.bindava: ||6|101|44||

.

tathA eva paridRzyante –

and thus they appear to be = tatra eva vilayam gatA: .

there too they come to dissolve + idam kAryam idam na . "This is to be
done, this not" = iti saMkalpA: brahma.bindava: . such conceptions are bits

of the Immensity.

*sv.44 It is in the infinite consciousness that all these realities and
even the unreal notions arise and into it they dissolve. Even ideas like
This is to be done' and 'This is not to be done' are droplets of this
infinite consciousness.

*vlm.44. All things are seen to rise and disappear in the vacuous sphere of
the divine intellect, and the thoughts of our good and bad actions, are as
the drops of rain which mix with the waters of the immeasurable ocean of
the Divine soul.

* tathA eva paridRzyante – and thus they appear to be = tatra eva vilayam
gatA: . there too they come to dissolve + idam kAryam idam na . "This is to
be done, this not" = iti saMkalpA: brahma.bindava: . such conceptions are

bits of the Immensity.



बन्ध्यम् शिखिध्वज त्यक्त्वा पूर्णम् एव समाश्रय ।

bandhyam zikhidhvaja tyaktvA pUrNam eva samAzraya |

इष्टम् मे प्रार्थयस्व इति तथा एव प्रार्थ्यते सखे ॥६।१०१।४५॥

iSTam me prArthayasva iti tathA eva prArthyate sakhe ||6|101|45||

.

* bandhyam –

what is barren/bindable . zikhidhvaja.Firecrest, . tyaktvA – having
abandoned . pUrNam eva samAzraya – only to Fulness have recourse =

iSTam me prArthayasva iti – whatever you wish ask me . tathA eva prArthyate

sakhe – thus only ask as a friend.

*vlm.45. Therefore, O sikhidhwaja, abandon the barren soil (of rituals),
and resort to the abundant field (of divine knowledge); and ask of me to
know your best good, as men desire to know of their best friends.

* bandhyam – what is barren, zikhidhvaja.Firecrest, . tyaktvA – having
abandoned . pUrNam eva samAzraya – only the Fulness have recourse to =
iSTam me prArthayasva iti – whatever you wish ask me . tathA eva prArthyate

sakhe – thus only ask as a friend.

स्त्रिया तथा एव स* कथम् दयितः प्रार्थ्यते स्वयम् ।

striyA tathA eva sa* katham dayita: prArthyate svayam |

संकल्प.रचितान् एतान् भावान् आपद.भासुरान् ॥६।१०१।४६॥

saMkalpa.racitAn etAn bhAvAn Apada.bhAsurAn ||6|101|46||

.

* striyA tathA eva x

sa* katham dayita: prArthyate svayam . x =

.

saMkalpa.racitAn etAn – these conceptual constructs =

bhAvAn Apada.bhAsurAn – x

...

*sv.46 All these (austerity, etc. ) are indirect methods.

*vlm.46. As a wife that requires her husband, refrains from asking petty
things of him; so should you refrain from asking of triffling blessings
from thy God, if thou dost require thy communion with him. And know the
objects of thy desire, are not always for thy good. (Therefore let his will
be done and not their).

*var. KG <Apata>, AB <Apada>, TPD <Apada> *AB. .. Apada iva a.bhAsurAn
a.ramaNIyAn ||6|101|



गृह्णन्ति न महात्मानः प्राज्ञा जल.रवीन् इव ।

gRhNanti na mahAtmAna: prAjJA jala.ravIn iva |

स्वर्ग.मोक्ष.आदि=फलदम् यत् किम्.चित् सर्वम् एव तत् ॥६।१०१।४७॥

svarga.mokSa.Adi=phaladam yat kim.cit sarvam eva tat ||6|101|47||

.

* gRhNanti na mahAtmAna: – the mahAtmas do not grasp

prAjJA: jala.ravIn iva – as the wise do not grasp the sun in the water.

.

svarga.mokSa*Adi.phaladam yat – what bears fruits of Heaven or Freedom

kim.cit sarvam eva tat . x.

*sv.47 Why should one not adopt the direct method of self.knowledge?

*vlm.47. As no wise man runs to grasp the sun, in his reflexion in the
water; so should you never pursue after the pleasures of heaven or felicity
of liberation, after thou hast found him in thy own spirit. (Better to
posses the whole god than pray for a partial blessing).

*VA . having abandoned actions, which bring the any results, like

svarga, moksha etc, be that light, which is seen as everything.

*AS: The top line is 47.2 and it completes the line 47.1.
It is saying that:
Anything which results in outcomes like स्वर्ग.मोक्ष etc. just like that

(like the images of the sun in water जलरवि). They look bright but there is
no point in grabbing them!

त्यक्त्वा सम.सम*आभासः यः असि असौ एव वै भव ।

tyaktvA sama.sama*AbhAsa: ya: asi asau eva vai bhava |

सत्त्वम् सत्त्वेन नाशेन नाश्यम् हि विगत.स्पृहः ॥६।१०१।४८॥

sattvam sattvena nAzena nAzyam hi vigata.spRha: ||6|101|48||

.

* tyaktvA – having abandoned

sama.samAbhAsa: ya: . appearing as a likeness what

asi asau eva vai . you are is just This so =

bhava . be =

sattva.Clarity –

w sattva.Clarity –

nAzena – w destruction =

nAzyam hi vigata.spRha: . x.

*vlm.48. Forsake what is unstable, though it may appear as stable tothee;
and thou always stable, by leaving the unstable to perish by itself. (i. e.
All adscititious properties are unstable).

*sv.48.49 That which has been described as sattva should be renounced by

the sattva itself that is, by total freedom from it or by nonattachment to
it.

स्वर्गमोक्षादिपहलदं यत्किंचित्सर्वमेव तत् ।। ४७

त्यक्त्वा समसमाभासो योऽस्यसावेव वै भव ।

*VA . having abandoned actions, which bring the any results, likesvarga,

moksha etc, be that light, which is seen as everything.

*AS: The top line is 47.2 and it completes the line 47.1. It is saying
that: Anything which results in outcomes like स्वर्ग.मोक्ष etc. just like

that (like the images of the sun in water जलरवि). They look bright but
there is no point in grabbing them!

#bhA .> #AbhA .> #samAbhA . *samAbhAti, to appear like (iva) MBh.



पदार्थ*ओघम् इमम् गृह्णन् तिष्ठ अ.स्पन्दित.चित्त.भूः ।

padArtha*ogham imam gRhNan tiSTha a.spandita.citta.bhU: |

अ.परिस्पन्द.चित्तस्य संसृतिः न इह धावति ॥६।१०१।४९॥

a.parispanda.cittasya saMsRti: na iha dhAvati ||6|101|49||

.

padArtha*ogham imam gRhNan x

tiSTha a.spandita.citta.bhU: |

a.parispanda.cittasya x

saMsRti: na iha dhAvati . x

.

grasping this abundance of things

remain

without stimulating the affective base

for the unstimulated Affection

the course of creation does not run here.

.

**vlm.49. Knowing the instability of things, preserve the stability of thy

mind, because the motionless mind perceives no fluctuation of its thoughts,

nor the changes and motions of things (as in sound sleep). *



पौरुष.प्रभवा साधो विपत्तिः हि मतौ तथा ।

pauruSa.prabhavA sAdho vipatti: hi matau tathA |

यानि यानि इह दुःखानि प्रस्फुरन्ति जगत्.त्रये ॥६।१०१।५०॥

yAni yAni iha du:khAni prasphuranti jagat.traye ||6|101|50||

.

* pauruSa.prabhavA . x =

o sAdhu =

vipatti: hi matau tathA . x =

yAni.yAni iha du:khAni . x =

prasphuranti jagat.traye – (when) they are projected in the Triple World.

*vlm.50. All our evils proceed, from the acts of our bodies, as well as
from the thoughts and action of our minds; these two are main springs of
the miseries of men, in all places and times.

*sv.50.51 Whatever sorrow arises in the three worlds, O king, arises only
from mental craving.

भू #bhU .> #bhava .> #prabhava. . prominent, excelling, distinguished rv. •

m. production, source, origin, cause of existence (as father or mother,

also "the Creator"), birthplace (often ifc., with f. .A, springing or
rising or derived from, belonging to) mn. • might, power (= <prabhAva>) .
y3.002.016 .

#pat .> patti .> #vipatti .f.. failure, adversity, calamity, destruction,
ruin, death.



चेतः चापल.जानि एव तानि.तानि महीपते ।

ceta: cApala.jAni eva tAni.tAni mahIpate |

स्थिरम् शान्तम् गत.स्पन्दम् यस्य चित्तम् अ.चापलम् ।

sthiram zAntam gata.spandam yasya cittam a.cApalam |

सदा एव सः महा*आनन्दी साम्राज्यस्य सः भाजनम् ॥६।१०१।५१॥

sadA eva sa: mahA*AnandI sAmrAjyasya sa: bhAjanam ||6|101|51||

.

* cetas cApala.jAnI eva – born of vibrant affectivity =

tAni.tAni mahIpate – are they, Lord of the Earth, =

sthiram zAntam gata.spandam – solid, quiet, emotionless =

yasya cittam a.cApalam – whose citta*Affection is non.vibrant =

sadA eva sa* mahA*AnandI – always indeed it is great Happiness =

sAmrAjyasya sa* bhAjanam – the enjoyment of the kingdom.

*vlm.51. Curb the fickleness of your mind, and be ever calm and quiet; if
you desire to enjoy the happiness of quiet and rest.

*sv.50.51 Whatever sorrow arises in the three worlds, O king, arises only

from mental craving.

*jd. cetas cApala.jAnI eva – born of vibrant affectivity = tAni.tAni

mahIpate – are they, Lord of the Earth, = sthiram zAntam gata.spandam –
solid, quiet, emotionless = yasya cittam a.cApalam – whose citta*Affection
is non.vibrant = sadA eva sa* mahA*AnandI – always indeed it's great

Happiness = sAmrAjyasya sa* bhAjanam – the enjoyment of the kingdom.

अथ चेतसि तत्त्वज्ञ स्पन्द*अ.स्पन्दौ त्वम् एकताम् ।

atha cetasi tattvajJa spanda*a.spandau tvam ekatAm |

नीत्वा तिष्ठ यथाकामम् ऐक्यम् आगत्य शाश्वतम् ॥६।१०१।५२॥

nItvA tiSTha yathAkAmam aikyam Agatya zAzvatam ||6|101|52||

.

* atha cetasi . next you conceive =

tattvajJa . Thatness.Knower =

spanda*a.spandau tvam ekatAm – the vibrant and nonvibrant as your oneness =

nItvA tiSTha yathAkAmam . x =

aikyam Agatya zAzvatam . x.

*sv.52 If you are established in that state of equanimity which treats of

both movement and non.movement of thought as non.different, you will rest

in the eternal.

*vlm.52. Know all motions and its want to dwindle into perfect rest, in the
mind of the truly wise men; hold them therefore in equal light and be happy
forever.

*FIRECREST**—*

z

कथम् ऐक्यम् विभः यातः स्पन्द*अ.स्पन्दौ इमौ उभौ ।

katham aikyam vibha: yAta: spanda*a.spandau imau ubhau |

सर्व.संशय.विच्छेद.कारिन् एतत् वद आशु मे ॥६।१०१।५३॥

sarva.saMzaya.viccheda.kArin etat vada Azu me ||6|101|53||

.

*jd. katham aikyam vibho yAta: . how, sir, has unity come =

spanda*a.spandau imau ubhau . vibrant/nonvibrant both these =

sarva.saMzaya.viccheda.kArin – dissecting every doubt =

etad vada Azu me . this tell me quickly.

*vlm.53. Sikhidhwaja said:—Tell me sir, how can the motion and force of a
thing be one and the same with its immobility and rest; and you who are the
remover of my doubts, will I dare say quickly clear this point to me.

*sv.53.54 There is only one infinite consciousness.



*KUMBHA.POT—*

k

एकम् वस्तु जगत्.सर्वम् चित्.मात्रम् वाः इव अम्बुधिः ।

ekam vastu jagat.sarvam cit.mAtram vA: iva ambudhi: |

तदेव स्पन्दते धीभिः शुद्ध.वार् इव वीचिभिः ॥६।१०१।५४॥

tadeva spandate dhIbhi: zuddha.vAr iva vIcibhi: ||6|101|54||

.

ekam vastu

one substance =

jagat.sarvam . the whole world =

cit.mAtram . measured Consciousness =

vA: iva ambudhi: . like water and the sea =

tadeva spandate dhIbhi: . then as.if – That only – is vibrant with thoughts
=

zuddha.vA: iva vIcibhi: . like still water with waves.

*vwv.244. The entire universe is one substance, (namely), mere
consciousness, as the ocean is (only) water. That alone throbs through the
(different) intellect s, as mere water through waves.

*vlm.54. Kumbha replied:—There is one thing only, which also the all and
whole of this universe; it is as the water of the sea, and is agitated by
its intelligence, as the sea water is agitated into billows.

*sv.53.54 There is only one infinite consciousness.

AB. vA: iva .. ||6|101|

*jd.54 . ekam vastu . one substance = jagat.sarvam . the whole world =
cit.mAtram
. measured Consciousness = vA: iva ambudhi: . like water and the sea = tadeva
spandate dhIbhi: . then as.if – That only – is vibrant with thoughts =
zuddha.vA:
iva vIcibhi: . like still water with waves.



ब्रह्म चित्.मात्रम् अमलम् सत्त्वम् इति+आदि.नामकम् ।

brahma cit.mAtram amalam sattvam iti+Adi.nAmakam |

यत् गीतम् तत् इदम् मूढाः पश्यन्ति अङ्ग जगत्.त्रया ॥६।१०१।५५॥

yat gItam tat idam mUDhA: pazyanti aGga jagat.trayA ||6|101|55||

.

brahma – The Immensity, . cit.mAtram amalam – a mode of pure Consciousness,
. sattvam – conditioned Reality, . iti+Adi.nAmakam . other such names +

yat gItam tat idam mUDhA: pazyanti aGga jagat.trayA ||6|101|55||

***vlm

the brahman.Immensity is immaculate

:

as measured Consciousness

described by "sattva" and similar Terms

that This the foolish see, sadly, as the Triple World.

.

चित्.स्पन्द* एव सर्वस्वम् सर्गे तस्मात् हि संसृतिः ।

cit.spanda* eva sarvasvam sarge tasmAt hi saMsRti: |

परिस्पन्दः हि विन्ध्य+आदि.शब्द.स्पन्द.समम् परम् ॥६।१०१।५६॥

parispanda: hi vindhya+Adi.zabda.spanda.samam param ||6|101|56||

.

cit.spanda eva – only in vibrant Consciousness

sarvasvam . x =

sarge tasmAt hi saMsRti: . in creation from That since saMsAra is effected

parispanda: hi . x =

vindhya*Adi.zabda.spanda.samam param –

x vindhya*Adi.zabda.spanda.samam param.

*vlm.56. The agitation of the intellect is all in all in the world and
constitute the moving principle of the universe (or the main spring of the
cosmos?

*sv. Movement (agitation) as also non.movement in that infinite

consciousness are only notions in the mind of the spectator: the totality
of the infinite consciousness is all these but devoid of such notions. Its
reality is beyond words!



चितः स* एव चेत् स्पन्दः तथास्पन्दः च भावितः ।

cita: sa* eva cet spanda: tathAspanda: ca bhAvita: |

एक.रूपतया नाम तत्र इदम् अमलम् शिवम् ॥६।१०१।५७॥

eka.rUpatayA nAma tatra idam amalam zivam ||6|101|57||

.

cita: sa* eva cet spanda:

if it is only spanda.Vibration of Consciousness = tathAspanda: ca bhAvita: .

and that vibrancy will become =

eka.rUpatayA nAma . namely by the form of Oneness =

tatra idam amalam zivam . there this is immaculate shiva.

*vlm.57. The agitation of the intellect being concomitant with the divine
spirit, it is alike to its stillness, and the unity of these two forms the
spirit of God called Siva or Zeus.

*sv. Movement (agitation) as also non.movement in that infinite

consciousness are only notions in the mind of the spectator: the totality
of the infinite consciousness is all these but devoid of such notions. Its
reality is beyond words!

*jd.57 . cita: sa* eva cet spanda: . if it is only spanda.Vibration of
Consciousness = tathAspanda: ca bhAvita: . and that vibrancy will
become = eka.rUpatayA
nAma . namely by the form of Oneness = tatra idam amalam zivam . there this
is immaculate shiva.



सर्गः चित्.स्पन्द.मात्र*आत्मा सम्यक्.दृष्टौ विलीयते ।

sarga: cit.spanda.mAtra*AtmA samyak.dRSTau vilIyate |

उदेति अ.सम्यक्.दृष्टीनाम् रज्ज्वाम् सर्प.भ्रमः यथा ॥६।१०१।५८॥

udeti a.samyak.dRSTInAm rajjvAm sarpa.bhrama: yathA ||6|101|58||

.

sarga: cit.spanda.mAtra*AtmA x

samyak.dRSTau vilIyate |

udeti a.samyak.dRSTInAm x

rajjvAm sarpa.bhrama: yathA . x

.

the nature of creation is a mode of spanda.Vibration

:

in Total.Vision it subsides, it arises for those without Total.Vision

like the rope with its delusive snake

.

*vlm..58. The agitation of the divine spirit in the work of creation,
vanishes before the sight of perfect understandings; though it appears to
be in active operation to the ignorant, who view it as they do a false
snake in the rope·

*sv. Movement (agitation) as also non.movement in that infinite

consciousness are only notions in the mind of the spectator: the totality
of the infinite consciousness is all these but devoid of such notions. Its
reality is beyond words!

स.स्पन्दा चित् तत् अभिधा निःस्पन्दा तु इयम् आतता ।

sa.spandA cit tat abhidhA ni:spandA tu iyam AtatA |

तुर्यातीत.पदारूढा वाचा वक्तुम् न पार्यते ॥६।१०१।५९॥

turyAtIta.padArUDhA vAcA vaktum na pAryate ||6|101|59||

.

* sa.spandA cit tat.abhidhA – with spanda.Vibration, Consciousness is

called That =

ni:spandA tu iyam AtatA – but without spanda this extension =

turyAtIta.padArUDhA – ascended to the state beyond the Fourth =

vAcA vaktum na pAryate – words are not sufficient to express.

*vlm.59. The intellect is ever busy and active, from which it derives its
name (chit—intellect). But the inactive spirit which is all pervasive, is
both inexpressible as well as inconceivable, owing to its devoid of all
attributes (turyátita).

*sv. Movement (agitation) as also non.movement in that infinite

consciousness are only notions in the mind of the spectator: the totality
of the infinite consciousness is all these but devoid of such notions. Its
reality is beyond words!

*jd.59 . sa.spandA cit tat.abhidhA – with spanda.Vibration, Consciousness

is called That = ni:spandA tu iyam AtatA – but without spanda this

extension = turyAtIta.padArUDhA – ascended to the state beyond the

Fourth = vAcA
vaktum na pAryate – words are not sufficient to express.

शास्त्र.सज्जन.सम्पर्क.संतत*अभ्यास.योगतः ।

zAstra.sajjana.samparka.saMtata*abhyAsa.yogata: |

कालेन अमलताम् याते चेतसि इन्दौ इव उदिता ॥६।१०१।६०॥

kAlena amalatAm yAte cetasi indau iva uditA ||6|101|60||

.

thru shAstra & Good.Company together,with yogic practice

with time clarity comes to the Affectivity

like the arisen moon

.

zAstra.sajjana.samparka.saMtata*abhyAsa.yogata:

thru shAstra.Good.People.company.together*Practical.yoga = kAlena amalatAm
yAte – with time to immaculacy comes = cetasi indau iva uditA – in

chetas.Affectivity like the moon arisen

*vlm.60. It is by long study of the sástras and association with the wise,
as also by continued practice of yoga, that the light of the supreme spirit
dawns in the inner soul. like the rising moon with her benign beams.

**sv. Movement (agitation) as also non.movement in that infinite

consciousness are only notions in the mind of the spectator: the totality
of the infinite consciousness is all these but devoid of such notions. Its

reality is beyond words!*

*jd.60. zAstra.sajjana.samparka.saMtata*abhyAsa.yogata: . thru
shAstra.Good.People.company.together*Practical.yoga = kAlena amalatAm yAte
– with time to immaculacy comes = cetasi indau iva uditA – in

chetas.Affectivity like the moon arisen

एतत् केवलम् आभातम् स्व*अनुभूतिभिः आततम् ।

etat kevalam AbhAtam sva*anubhUtibhi: Atatam |

कथ्यते स्व*अनुभूतेषु स्वयम् स्वम् रूपम् आत्मना ॥६।१०१।६१॥

kathyate sva*anubhUteSu svayam svam rUpam AtmanA ||6|101|61||

.

* etat kevalam AbhAtam – this unified projection . sva*anubhUtibhi: Atatam
– thru its self.evidence outspread . kathyate sva*anubhUteSu – is shown in
its self.experience . svayam svam rUpam AtmanA . itself its.own form by the
self.

**vlm.61. The supreme spirit is only to be perceived by our understanding,

from the benign rays which it spreads over it; and this says by the wise to
be the light of the holy spirit.*

**sv. Movement (agitation) as also non.movement in that infinite

consciousness are only notions in the mind of the spectator: the totality
of the infinite consciousness is all these but devoid of such notions. Its

reality is beyond words!*

*jd.61. etat kevalam AbhAtam – this unified projection . sva*anubhUtibhi:
Atatam – thru its self.evidence outspread . kathyate sva*anubhUteSu – is
shown in its self.experience . svayam svam rUpam AtmanA . itself its.own
form by the self.



प्राप्तः असि सारम् स्वम् अन्.आदि+मध्यम्

prApta: asi sAram svam an.Adi+madhyam

अत्र एव तिष्ठ स्व.पदे निविष्टः ।

atra eva tiSTha sva.pade niviSTa: |

नो* रूप.निर्भेद.महा.चित् आत्मा

no* rUpa.nirbheda.mahA.cit AtmA

जातः असि, साधो, खलु वीतशोकः ॥६।१०१।६२॥

jAta: asi, sAdho, khalu vItazoka: ||6|101|62||

.

* prApta: asi – you have got = sAram svam – your.own essence = an.Adimadhyam
without beginning or middle . atra eva – here eva . tiSTha sva.pade niviSTa: .
rest in your self.state settled . nô fuzzy ô, na*u / na: . x =
rUpa.nirbheda.mahA.cid.AtmA – divested of partial form, the great
Consciousness.Self . jAta: asi sAdho khalu vItazoka: . you've become,

sAdhu, indeed free from grief.

*vlm.62. You have now known the essence of your soul, which is without its
begining, middle and end, and must for ever continue in it as your real and
true state; there is no other distinct form of the great intellectual soul,
wherefore know this as yourself, and remain from all sorrow and pain.

*sv. Movement (agitation) as also non.movement in that infinite

consciousness are only notions in the mind of the spectator: the totality
of the infinite consciousness is all these but devoid of such notions. Its
reality is beyond words!

* prApta: asi – you have got = sAram svam – your.own essence = an.Adimadhyam
without beginning or middle . atra eva – here eva . tiSTha sva.pade niviSTa: .
rest in your self.state settled . nô fuzzy ô, na*u / na: . x =
rUpa.nirbheda.mahA.cid.AtmA – divested of partial form, the great
Consciousness.Self . jAta: asi sAdho khalu vItazoka: . you've become,

sAdhu, indeed free from grief.

@@@



DN6101 ABOUT SATTVA 2.DC12.13

सर्ग ६.१०१

sarga 6.101

वसिष्ठ उवाच ।

vasiSTha uvAca |

इति कुम्भ.वचः राजा भावयन् तत् अकृत्रिमम् ।

iti kumbha.vaca: rAjA bhAvayan tat akRtrimam |

स्वयम् आत्म.पदे तस्मिन् क्षणम् परिणतः अभवत् ॥६।१०१।०१॥

svayam Atma.pade tasmin kSaNam pariNata: abhavat ||6|101|01||

बभूव अ.मीलित.मनः लोचनः शान्त.वाक्.मुनिः ।

babhUva a.mIlita.mana: locana: zAnta.vAk.muni: |

शिलातलात् इव उत्कीर्णः निस्पन्द*अवयव*आकृतिः ॥६।१०१।२॥

zilAtalAt iva utkIrNa: nispanda*avayava*AkRti: ||6|101|2||

ततः मुहूर्त.मात्रेण प्रबुद्धम् स्फुरित*ईक्षणम् ।

tata: muhUrta.mAtreNa prabuddham sphurita*IkSaNam |

तम् उवाच महाबाहो चूडाला कुम्भ.रूपिणी ॥६।१०१।३॥

tam uvAca mahAbAho cUDAlA kumbha.rUpiNI ||6|101|3||



KUMBHA.POT said—

k

कःचित् अस्मिन् पदे स्फारे शुद्धे वितत.निर्मले ।

ka:cit asmin pade sphAre zuddhe vitata.nirmale |

सुतल्पे निर्.विकल्पानाम् सुखम् वि.श्रान्तवान् असि ॥६।१०१।४॥

sutalpe nir.vikalpAnAm sukham vi.zrAntavAn asi ||6|101|4||

कःचित् अन्तः प्रबुद्धः असि कःचित् भ्रान्तिः त्वया उज्झिता ।

ka:cit anta: prabuddha: asi ka:cit bhrAnti: tvayA ujjhitA |

कःचित् ज्ञेयम् परिज्ञातम् दृष्टम् दृष्टव्यम् एव वा ॥६।१०१।५॥

ka:cit jJeyam parijJAtam dRSTam dRSTavyam eva vA ||6|101|5||



FIRE.CREST—

zik

भगवन् त्वत्.प्रसादेन महा.विभव.भूमिका ।

bhagavan tvat.prasAdena mahA.vibhava.bhUmikA |

महती पदवी दृष्टा सर्वस्य ऊर्ध्वम् स्थिता मया ॥६।१०१।६॥

mahatI padavI dRSTA sarvasya Urdhvam sthitA mayA ||6|101|6||

सताम् विदित.वेद्यानाम् अहो वत महात्मनाम् ।

satAm vidita.vedyAnAm aho vata mahAtmanAm |

अपूर्व*एक*अमृत.मयः सङ्गः सार.फल.प्रदः ॥६।१०१।७॥

apUrva*eka*amRta.maya: saGga: sAra.phala.prada: ||6|101|7||

जन्मना अपि मया लब्धम् यत् नाम न महामृतम् ।

janmanA api mayA labdham yat nAma na mahAmRtam |

तत् अद्य त्वत्.समासङ्गात् तेन एव आसादितम् स्वयम् ॥६।१०१।८॥

tat adya tvat.samAsaGgAt tena eva AsAditam svayam ||6|101|8||

अनन्तम् आद्यम् अमृतम् च एतत् कमल.लोचन ।

anantam Adyam amRtam ca etat kamala.locana |

कथम् न आसादितम् अभूत् पूर्वम् आत्म.पदम् मया ॥६।१०१।९॥

कुम्भ उवाच ।

kumbha* uvAca |

मनसि उपशमम् याते त्यक्त.भोग*एषणे स्थिते ।

manasi upazamam yAte tyakta.bhoga*eSaNe sthite |

कषाय.पाके निर्वृते सर्व*इन्द्रिय.गणस्य च ॥६।१०१।१०॥

kaSAya.pAke nirvRte sarva*indriya.gaNasya ca ||6|101|10||

यान्ति चेतसि विश्रान्तिम् विमला* देशिक*उक्तयः ।

yAnti cetasi vizrAntim vimalA* dezika*uktaya: |

यथा सित*अंशुके शुद्धे बिन्दवः कुङ्कुम*अम्भसः ॥६।१०१।११॥

कषयाणाम् अनन्तानाम् सम्भृतानाम् शरीरकैः ।

kaSayANAm anantAnAm sambhRtAnAm zarIrakai: |

स्व*वासना.स्वरूपाणाम् अद्य पाकः तव उदितः ॥६।१०१।१२॥

sva*vAsanA.svarUpANAm adya pAka: tava udita: ||6|101|12||

देहान् मलानि सर्वाणि कालेन कमल*ईक्षण ।

dehAn malAni sarvANi kAlena kamala*IkSaNa |

साधो वृक्षात् फलानि इव पाकेन विगलन्ति अधः ॥६।१०१।१३॥

sAdho vRkSAt phalAni iva pAkena vigalanti adha: ||6|101|13||

वासना*आत्मसु यातेषु मलेषु विमलम् सुखे ।

vAsanA*Atmasu yAteSu maleSu vimalam sukhe |

यत् वक्ति गुरुः अन्तः तत् विशति इषुः यथा विसे ॥६।१०१।१४॥

yat vakti guru: anta: tat vizati iSu: yathA vise ||6|101|14|

कषाय.पाके सम्पन्ने त्वम् मया अद्य विबोधितः ।

kaSAya.pAke sampanne tvam mayA adya vibodhita: |

तेन अद्य एव तव अ.ज्ञान.क्षयः जातः महामते ॥६।१०१।१५॥

tena adya eva tava a.jJAna.kSaya: jAta: mahAmate ||6|101|15||

अद्य पक्व.कषायः त्वम् अद्य एव ज्ञान.संकथाम् ।

adya pakva.kaSAya: tvam adya eva jJAna.saMkathAm |

अद्य इह स*उपदेशः त्वम् अद्य एव असि प्रबुद्धवान् ॥६।१०१।१६॥

adya iha sa*upadeza: tvam adya eva asi prabuddhavAn ||6|101|16||

शुभ*अशुभानाम् सर्वेषाम् कर्मणाम् अद्य संक्षयः ।

zubha*azubhAnAm sarveSAm karmaNAm adya saMkSaya: |

सत्सङ्ग.व्यपदेशेन तव निष्पत्तिम् आगतः ॥६।१०१।१७॥

satsaGga.vyapadezena tava niSpattim Agata: ||6|101|17||

यावत् अस्य दिनस्य एष* पूर्व.भागः मही.पते ।

yAvat asya dinasya eSa* pUrva.bhAga: mahI.pate |

तावत् चेतः अहम् मम इति तव अ.ज्ञानम् बभूव ह ॥६।१०१।१८॥

tAvat ceta: aham mama iti tava a.jJAnam babhUva ha ||6|101|18||

इदानीम् मत्.वचः बोधात् चेतसि क्षयम् आगते ।

idAnIm mat.vaca: bodhAt cetasi kSayam Agate |

हृदयात् सम्.परित्यक्तेः सम्.प्रबुद्धः असि भूपते ॥६।१०१।१९॥

hRdayAt sam.parityakte: sam.prabuddha: asi bhUpate ||6|101|19||

हृदि यावत् मनःसत्ता तावत् अ.ज्ञान.संस्थितिः ।

hRdi yAvat mana:sattA tAvat a.jJAna.saMsthiti: |

चित्तेः चित्ततया त्यक्ते ज्ञानस्य अभ्युदयः भवेत् ॥६।१०१।२०॥

citte: cittatayA tyakte jJAnasya abhyudaya: bhavet ||6|101|20||

द्वित्व*एकत्व.दृशौ चित्तम् तदेव अ.ज्ञानम् उच्यते ।

dvitva*ekatva.dRzau cittam tadeva a.jJAnam ucyate |

एतयोः यः लयः दृष्टेः तत् ज्ञानम् सा परा गतिः ॥६।१०१।२१॥

etayo: ya: laya: dRSTe: tat jJAnam sA parA gati: ||6|101|21||

प्रबुद्धः असि विमुक्तः असि त्यक्तम् चित्तम् त्वया नृप ।

prabuddha: asi vimukta: asi tyaktam cittam tvayA nRpa |

सत् असत्ता.मयत्वम् हि त्वया त्यक्तम् असत्.पदम् ॥६।१०१।२२॥

sat asattA.mayatvam hi tvayA tyaktam asat.padam ||6|101|22||

वीतशोकः निरायासः निःसङ्गः अनन्य* आत्मवान् ।

vItazoka: nirAyAsa: ni:saGga: ananya* AtmavAn |

महोदयः मुनिः मौनी स्वरूपे तिष्ठ निर्मले ॥६।१०१।२३॥

mahodaya: muni: maunI svarUpe tiSTha nirmale ||6|101|23||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

एवम् हि भगवन् जन्तोः मूर्खस्य एव अस्ति चित्त.भूः ।

evam hi bhagavan janto: mUrkhasya eva asti citta.bhU: |

प्रबुद्धस्य न तत् ज्ञस्य चित्तम् नाम किल प्रभो ॥६।१०१।२४॥

prabuddhasya na tat jJasya cittam nAma kila prabho ||6|101|24||

जीवन्मुक्ताः तत् एते हि विहरन्ति कथम् वद ।

jIvanmuktA: tat ete hi viharanti katham vada |

अविद्यमान.मनसः युष्मत् आद्याः तथा नराः ॥६।१०१।२५॥

avidyamAna.manasa: yuSmat AdyA: tathA narA: ||6|101|25||

इति मे कथय अ.शेषम् अन्यै: स्व.वचन*अंशुभि: ।

iti me kathaya a.zeSam anyai: sva.vacana*aMzubhi: |

हार्दम् तम: मे निपुणम् एवम्.प्रायै: प्रमार्जय ॥६।१०१।२६॥

hArdam tama: me nipuNam evam.prAyai: pramArjaya ||6|101|26||

कुम्भ उवाच ।

kumbha* uvAca |

यथा वदसि, तत्त्व.ज्ञ, तत् तथा एव हि न अन्यथा ।

yathA vadasi, tattva.jJa, tat tathA eva hi na anyathA |

चित्तम् हि जीवन्मुक्तानाम् न अस्ति अङ्कुर* इव अश्मनाम् ॥६।१०१।२७॥

cittam hi jIvanmuktAnAm na asti aGkura* iva azmanAm ||6|101|27||

पुनर्.जनन.योग्या या वासना घन.वासना ।

punar.janana.yogyA yA vAsanA ghana.vAsanA |

सा प्रोक्ता चित्त.शब्देन न सा तज्ज्ञस्य विद्यते ॥६।१०१।२८॥

sA proktA citta.zabdena na sA tajjJasya vidyate ||6|101|28||

यया वासनया तज्ज्ञा* विहरन्ति इह मर्मसु ।

yayA vAsanayA tajjJA* viharanti iha marmasu |

ताम् त्वम् सत्त्व*अभिधाः विद्धि पुनर्.जनन.वर्जिताम् ॥६।१०१।२९॥

tAm tvam sattva*abhidhA: viddhi punar.janana.varjitAm ||6|101|29||

जीवन्मुक्ता* महात्मानः सत्त्व.स्थाः संयत.इन्द्रियाः ।

jIvanmuktA* mahAtmAna: sattva.sthA: saMyata.indriyA: |

विहरन्ति गत*असङ्गम् न चित्त.स्थाः कदा.चन ॥६।१०१।३०॥

viharanti gata*asaGgam na citta.sthA: kadA.cana ||6|101|30||

मूढम् चित्तम् चित्तम् आहुः प्रबुद्धम् सत्त्वम् उच्यते ।

mUDham cittam cittam Ahu: prabuddham sattvam ucyate |

अ.प्रबुद्धा* हि चित्त.स्थाः सत्त्व.स्थाः तु महाधियः ॥६।१०१।३१॥

a.prabuddhA* hi citta.sthA: sattva.sthA: tu mahAdhiya: ||6|101|31||

भूयः प्रजायते चित्तम् सत्त्वम् भूयः न जायते ।

bhUya: prajAyate cittam sattvam bhUya: na jAyate |

अ.प्रबुद्धस्य बन्धः अस्ति न प्रबुद्धस्य भूपते ॥६।१०१।३२॥

a.prabuddhasya bandha: asti na prabuddhasya bhUpate ||6|101|32||

सत्त्ववान् असि संजातः महात्यागी स्थितः भवान् ।

sattvavAn asi saMjAta: mahAtyAgI sthita: bhavAn |

अशेषेण त्वया चित्तम् त्यक्तम् अद्य इति वेद्मि अहम् ॥६।१०१।३३॥

azeSeNa tvayA cittam tyaktam adya iti vedmi aham ||6|101|33||

समस्त.वासना*उन्मुक्तः राजन् अद्य एव राजसे ।

samasta.vAsanA*unmukta: rAjan adya eva rAjase |

आकाश.साम्यम् आयातम् मन्ये तव मुने मनः ॥६।१०१।३४॥

AkAza.sAmyam AyAtam manye tava mune mana: ||6|101|34||

शमम् प्राप्तः असि परमम् सिद्धः सम.समस्थितिः ।

zamam prApta: asi paramam siddha: sama.samasthiti: |

अयम् हि स* महात्यागः सर्वम् यत् तत् सम्.उज्झितम् ॥६।१०१।३५॥

ayam hi sa* mahAtyAga: sarvam yat tat sam.ujjhitam ||6|101|35||

स्वर्ग*अपवर्ग.वित्त*आदि तपः दान+फल=आदि अपि ।

svarga*apavarga.vitta*Adi tapa: dAna+phala=Adi api |

प्रबुद्ध.मेधया साधो धिया परम.बोधया ॥६।१०१।३६॥

prabuddha.medhayA sAdho dhiyA parama.bodhayA ||6|101|36||

तपः नाम कियत् मात्र.दुःख.क्षय.करम् भवेत् ।

tapa: nAma kiyat mAtra.du:kha.kSaya.karam bhavet |

क्षय*अतिशय.निर्मुक्तः यत् सुखम् समतामयम् ॥६।१०१।३७॥

kSaya*atizaya.nirmukta: yat sukham samatAmayam ||6|101|37||

तत् सत् तत् वस्तु तत् किम्.चित् न तु स्वर्ग*आदि भङ्गुरम् ।

tat sat tat vastu tat kim.cit na tu svarga*Adi bhaGguram |

भाव*अभावैः उपारूढम् स्थित*अधिगत.वेदनम् ॥६।१०१।३८॥

bhAva*abhAvai: upArUDham sthita*adhigata.vedanam ||6|101|38||

स्वर्गः नाम किम् आनन्दः सः अपि संदेह.संस्थितः ।

svarga: nAma kim Ananda: sa: api saMdeha.saMsthita: |

अ.प्राप्त.स्व.आत्म.संसिद्धेः क्रियाकाण्डः शुभः भवेत् ॥६।१०१।३९॥

a.prApta.sva.Atma.saMsiddhe: kriyAkANDa: zubha: bhavet ||6|101|39||

येन न आसादितम् हेम रीतिम् किम् स* परित्यजेत् ।

yena na AsAditam hema rItim kim sa* parityajet |

चूडाला.आदि.समासङ्गात् भवेत् ज्ञत्वम् सुखेन ते ॥६।१०१।४०॥

cUDAlA.Adi.samAsaGgAt bhavet jJatvam sukhena te ||6|101|40||

तत् किम् अर्थम् अनर्थे अस्मिन् निमग्नः त्वम् तपोमये ।

tat kim artham anarthe asmin nimagna: tvam tapomaye |

आश्रम.आदि.विकल्पान् अ.साध्यस्य अद्य कु.कर्मणः ॥६।१०१।४१॥

Azrama.Adi.vikalpAn a.sAdhyasya adya ku.karmaNa: ||6|101|41||

आद्यन्तौ अस्य सु.मते मध्य* एव सुखम् स्म भोः ।

Adyantau asya su.mate madhya* eva sukham sma bho: |

यतः ते समयः जातः यस्मिन् परिणमन्ति ते ॥६।१०१।४२॥

yata: te samaya: jAta: yasmin pariNamanti te ||6|101|42||

तपःरूपा* विकल्प*अंशाः तत्र बद्ध.पदः भव ।

tapa:rUpA* vikalpa*aMzA: tatra baddha.pada: bhava |

चित् व्योम्नः नभसः अत्यच्छात् सर्वे भावाः समुत्थिताः ॥६।१०१।४३॥

cit vyomna: nabhasa: atyacchAt sarve bhAvA: samutthitA: ||6|101|43||

तथा एव परिदृश्यन्ते तत्र एव विलयम् गताः ।

tathA eva paridRzyante tatra eva vilayam gatA: |

इदम् कार्यम् इदम् न इति संकल्पा* ब्रह्म.बिन्दवः ॥६।१०१।४४॥

idam kAryam idam na iti saMkalpA* brahma.bindava: ||6|101|44||

बन्ध्यम् शिखिध्वज त्यक्त्वा पूर्णम् एव समाश्रय ।

bandhyam zikhidhvaja tyaktvA pUrNam eva samAzraya |

इष्टम् मे प्रार्थयस्व इति तथा एव प्रार्थ्यते सखे ॥६।१०१।४५॥

iSTam me prArthayasva iti tathA eva prArthyate sakhe ||6|101|45||

स्त्रिया तथा एव स* कथम् दयितः प्रार्थ्यते स्वयम् ।

striyA tathA eva sa* katham dayita: prArthyate svayam |

संकल्प.रचितान् एतान् भावान् आपद.भासुरान् ॥६।१०१।४६॥

saMkalpa.racitAn etAn bhAvAn Apada.bhAsurAn ||6|101|46||

गृह्णन्ति न महात्मानः प्राज्ञा जल.रवीन् इव ।

gRhNanti na mahAtmAna: prAjJA jala.ravIn iva |

स्वर्ग.मोक्ष.आदि=फलदम् यत् किम्.चित् सर्वम् एव तत् ॥६।१०१।४७॥

svarga.mokSa.Adi=phaladam yat kim.cit sarvam eva tat ||6|101|47||

त्यक्त्वा सम.सम*आभासः यः असि असौ एव वै भव ।

tyaktvA sama.sama*AbhAsa: ya: asi asau eva vai bhava |

सत्त्वम् सत्त्वेन नाशेन नाश्यम् हि विगत.स्पृहः ॥६।१०१।४८॥

sattvam sattvena nAzena nAzyam hi vigata.spRha: ||6|101|48||

पदार्थ*ओघम् इमम् गृह्णन् तिष्ठ अ.स्पन्दित.चित्त.भूः ।

padArtha*ogham imam gRhNan tiSTha a.spandita.citta.bhU: |

अ.परिस्पन्द.चित्तस्य संसृतिः न इह धावति ॥६।१०१।४९॥

a.parispanda.cittasya saMsRti: na iha dhAvati ||6|101|49||

पौरुष.प्रभवा साधो विपत्तिः हि मतौ तथा ।

pauruSa.prabhavA sAdho vipatti: hi matau tathA |

यानि यानि इह दुःखानि प्रस्फुरन्ति जगत्.त्रये ॥६।१०१।५०॥

yAni yAni iha du:khAni prasphuranti jagat.traye ||6|101|50||

चेतः चापल.जानि एव तानि.तानि महीपते ।

ceta: cApala.jAni eva tAni.tAni mahIpate |

स्थिरम् शान्तम् गत.स्पन्दम् यस्य चित्तम् अ.चापलम् ।

sthiram zAntam gata.spandam yasya cittam a.cApalam |

सदा एव सः महा*आनन्दी साम्राज्यस्य सः भाजनम् ॥६।१०१।५१॥

sadA eva sa: mahA*AnandI sAmrAjyasya sa: bhAjanam ||6|101|51||

अथ चेतसि तत्त्वज्ञ स्पन्द*अ.स्पन्दौ त्वम् एकताम् ।

atha cetasi tattvajJa spanda*a.spandau tvam ekatAm |

नीत्वा तिष्ठ यथाकामम् ऐक्यम् आगत्य शाश्वतम् ॥६।१०१।५२॥

nItvA tiSTha yathAkAmam aikyam Agatya zAzvatam ||6|101|52||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

कथम् ऐक्यम् विभः यातः स्पन्द*अ.स्पन्दौ इमौ उभौ ।

katham aikyam vibha: yAta: spanda*a.spandau imau ubhau |

सर्व.संशय.विच्छेद.कारिन् एतत् वद आशु मे ॥६।१०१।५३॥

sarva.saMzaya.viccheda.kArin etat vada Azu me ||6|101|53|| KUMBHA.POT—

कुम्भ उवाच ।

kumbha* uvAca |

एकम् वस्तु जगत्.सर्वम् चित्.मात्रम् वाः इव अम्बुधिः ।

ekam vastu jagat.sarvam cit.mAtram vA: iva ambudhi: |

तदेव स्पन्दते धीभिः शुद्ध.वार् इव वीचिभिः ॥६।१०१।५४॥

tadeva spandate dhIbhi: zuddha.vAr iva vIcibhi: ||6|101|54||

ब्रह्म चित्.मात्रम् अमलम् सत्त्वम् इति+आदि.नामकम् ।

brahma cit.mAtram amalam sattvam iti+Adi.nAmakam |

यत् गीतम् तत् इदम् मूढाः पश्यन्ति अङ्ग जगत्.त्रया ॥६।१०१।५५॥

yat gItam tat idam mUDhA: pazyanti aGga jagat.trayA ||6|101|55||

चित्.स्पन्द* एव सर्वस्वम् सर्गे तस्मात् हि संसृतिः ।

cit.spanda* eva sarvasvam sarge tasmAt hi saMsRti: |

परिस्पन्दः हि विन्ध्य+आदि.शब्द.स्पन्द.समम् परम् ॥६।१०१।५६॥

parispanda: hi vindhya+Adi.zabda.spanda.samam param ||6|101|56||

चितः स* एव चेत् स्पन्दः तथास्पन्दः च भावितः ।

cita: sa* eva cet spanda: tathAspanda: ca bhAvita: |

एक.रूपतया नाम तत्र इदम् अमलम् शिवम् ॥६।१०१।५७॥

eka.rUpatayA nAma tatra idam amalam zivam ||6|101|57||

सर्गः चित्.स्पन्द.मात्र*आत्मा सम्यक्.दृष्टौ विलीयते ।

sarga: cit.spanda.mAtra*AtmA samyak.dRSTau vilIyate |

उदेति अ.सम्यक्.दृष्टीनाम् रज्ज्वाम् सर्प.भ्रमः यथा ॥६।१०१।५८॥

udeti a.samyak.dRSTInAm rajjvAm sarpa.bhrama: yathA ||6|101|58||

स.स्पन्दा चित् तत् अभिधा निःस्पन्दा तु इयम् आतता ।

sa.spandA cit tat abhidhA ni:spandA tu iyam AtatA |

तुर्यातीत.पदारूढा वाचा वक्तुम् न पार्यते ॥६।१०१।५९॥

turyAtIta.padArUDhA vAcA vaktum na pAryate ||6|101|59||

शास्त्र.सज्जन.सम्पर्क.संतत*अभ्यास.योगतः ।

zAstra.sajjana.samparka.saMtata*abhyAsa.yogata: |

कालेन अमलताम् याते चेतसि इन्दौ इव उदिता ॥६।१०१।६०॥

kAlena amalatAm yAte cetasi indau iva uditA ||6|101|60||

एतत् केवलम् आभातम् स्व*अनुभूतिभिः आततम् ।

etat kevalam AbhAtam sva*anubhUtibhi: Atatam |

कथ्यते स्व*अनुभूतेषु स्वयम् स्वम् रूपम् आत्मना ॥६।१०१।६१॥

kathyate sva*anubhUteSu svayam svam rUpam AtmanA ||6|101|61||

प्राप्तः असि सारम् स्वम् अन्.आदि+मध्यम्

prApta: asi sAram svam an.Adi+madhyam

अत्र एव तिष्ठ स्व.पदे निविष्टः ।

atra eva tiSTha sva.pade niviSTa: |

नो* रूप.निर्भेद.महा.चित् आत्मा

no* rUpa.nirbheda.mahA.cit AtmA

जातः असि, साधो, खलु वीतशोकः ॥६।१०१।६२॥

jAta: asi, sAdho, khalu vItazoka: ||6|101|62||

||



*.*

*o*ॐ*m*

.

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> *

> *o*ॐ*m*

>
>
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
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> [image: image not displayed]
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>
>
> FM.6.101
>
>
>

> *ABOUT SATTVA*
>
>
>
> *VASISHTHA said—*

> *KUMBHA.POT said**—*

> *FIRE.CREST—*

> *KUMBHA.POT said**— *

> *FIRE.CREST—*

> *KUMBHA.POT said**—*

> **vlm.49. Knowing the instability of things, preserve the stability of thy

> mind, because the motionless mind perceives no fluctuation of its thoughts,

> nor the changes and motions of things (as in sound sleep). *

> *FIRECREST**—*

>
> z
>
> कथम् ऐक्यम् विभः यातः स्पन्द~अ.स्पन्दौ_इमौ_उभौ ।
>
> katham aikyam vibha: yAta: spanda~a.spandau_imau_ubhau |
>
> सर्व.संशय-विच्छेद-कारिन्_एतत् वद_आशु मे ॥६।१०१।५३॥
>
> sarva.saMzaya-viccheda-kArin_etat vada_Azu me ||6|101|53||
>
> .
>
> *jd. katham aikyam vibho yAta: - how, sir, has unity come =
>
> spanda~a.spandau imau ubhau - vibrant/nonvibrant both these =
>
> sarva.saMzaya-viccheda-kArin – dissecting every doubt =
>
> etad vada Azu me - this tell me quickly.
>
> *vlm.53. Sikhidhwaja said:—Tell me sir, how can the motion and force of a
> thing be one and the same with its immobility and rest; and you who are the
> remover of my doubts, will I dare say quickly clear this point to me.
>
> *sv.53-54 There is only one infinite consciousness.
>
>
>

> *KUMBHA.POT—*

> **sv. Movement (agitation) as also non-movement in that infinite

> consciousness are only notions in the mind of the spectator: the totality
> of the infinite consciousness is all these but devoid of such notions. Its

> reality is beyond words!*

>
> *jd.60. zAstra-sajjana-samparka-saMtata~abhyAsa-yogata: - thru
> shAstra-Good.People-company-together~Practical-yoga = kAlena_amalatAm yAte
> – with time to immaculacy comes = cetasi_indau_iva_uditA – in
> chetas.Affectivity like the moon arisen
>
>
>
> एतत् केवलम् आभातम् स्व~अनुभूतिभिः आततम् ।
>
> etat kevalam AbhAtam sva~anubhUtibhi: Atatam |
>
> कथ्यते स्व~अनुभूतेषु स्वयम् स्वम् रूपम् आत्मना ॥६।१०१।६१॥
>
> kathyate sva~anubhUteSu svayam svam rUpam AtmanA ||6|101|61||
>
> .
>
> * etat kevalam AbhAtam – this unified projection - sva~anubhUtibhi: Atatam
> – thru its self-evidence outspread - kathyate sva~anubhUteSu – is shown in
> its self.experience - svayam svam rUpam AtmanA - itself its.own form by the
> self.
>

> **vlm.61. The supreme spirit is only to be perceived by our understanding,

> from the benign rays which it spreads over it; and this says by the wise to
> be the light of the holy spirit.*
>

> **sv. Movement (agitation) as also non-movement in that infinite

> consciousness are only notions in the mind of the spectator: the totality
> of the infinite consciousness is all these but devoid of such notions. Its

> reality is beyond words!*

> *.*
>
> *o*ॐ*m*
>
> *.*
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>

>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> x
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो भवेत् ।
>

> saMkalpAt sa: man*a: *bhavet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
> next Canto:
>
> FM6102 A SUDDEN PARTING 2.DC14 .z17
>
>
> https://www.dropbox.com/s/vf0y1ocvy7lcck7/fm6102%202.dc14%20A%20SUDDEN%20PARTING%20.z17.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
>
> FM.6.102 A SUDDEN PARTING 2.DC14
>
>
>
> +++
> 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 Wed, Dec 13, 2017 at 8:26 PM jivadas <das....@gmail.com> wrote:
>
>> in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>> fm6101 2.dc12-13 About sattva .z62
>>
>>
>> https://www.dropbox.com/s/e2c3sz0nwfbv9zh/fm6101%202.dc12-13%20About%20sattva%20.z62.docx?dl=0
>>
>>
>>
>>
>>
>>
>>

>> *O*ॐm
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *About sattva*
>>
>>
>>
>> *vasiShTha said—*
>>
>>
>>
>> *01*|*Ø*

>>
>> इति कुम्भ-वचो राजा भावयंस् तद् अकृत्रिमम् ।
>>
>> iti kumbha-vaca:_ rAjA bhAvayan tat_ akRtrimam |
>>
>> स्वयम् आत्म.पदे तस्मिन् क्षणम् परिणतो ऽभवत् ॥१॥
>>
>> svayam Atma.pade tasmin kSaNam pariNata:_ abhavat ||6|101|01||
>>
>> .
>>
>> iti kumbha-vaca: -
>>

>> *so the words of kumbha the Pot, rAjA, *
>>
>> bhAvayan_ tat_akRtrimam –
>>
>> *becoming That* unaffectedly/naturally
>>
>> svayam Atma.pade tasmin –
>>
>> *himself in self-state into That* =
>>
>> kSaNam pariNata:_abhavat –
>>
>> *instantly transformed he became*.
>>
>> *jd. iti kumbha-vaca: - *so the words of kumbha the Pot, rAjA, *bhAvayan_
>> tat_akRtrimam – *becoming That* unaffectedly/naturally svayam Atma.pade
>> tasmin – *himself in self-state into That* =kSaNam pariNata:_abhavat – *instantly
>> transformed he became*.

>>
>> ~vlm.1 VASISHTHA said.—After the prince had so far attended to the
>> lectures of Kumbha, he remained for some time in silent and deep meditation
>> of his soul as if in a state of trance.
>>
>>
>>

>> 02 *Ø*

>>
>> बभूव .अमीलित-मनो लोचन: शान्त-वाङ्-मुनि: ।
>>
>> babhUva_a-mIlita-mano_ locana: zAnta-vAG-muni: |
>>
>> शिलातलाद् इव .उत्कीर्ण: निस्पन्द~अवयव~आकृति: ॥२॥
>>
>> zilAtalAt_ iva _utkIrNa: nispanda~avayava~AkRti: ||2||
>>
>> .
>>
>> *
>>

>> babhUva * – he became*
>>
>> a-mIlita-manas *– sleepless of Mind *
>>
>> locana: zAnta-vAG-muni: *– with the gaze of a quietly silent muni *
>>
>> zilAtalAt_iva_utkIrNa: *– from a rock-slab*/grindstone *carved *
>>
>> nispanda~avayava~AkRti: *- still-body-formation. *

>>
>> Mo. zilAtalAd utkIrNa: pratimAdir iva ||
>>
>> #amIlita a. unsleeping
>>
>> #zilAtala n. slab of rock
>>
>> ~vlm.2. He continued with his intent-mind and fixed eyes and quite
>> speechless all the while, and resembled the figure of a silent sage, and a
>> carved statue without its motion and sensation.
>>
>>
>>

>> *03*|*Ø*

>>
>> ततो मुहूर्त-मात्रेण प्रबुद्धम् स्फुरित~ईक्षणम् ।
>>
>> tato_ muhUrta-mAtreNa prabuddham sphurita~IkSaNam |
>>
>> तम् उवाच महाबाहो चूडाला कुम्भ-रूपिणी ॥३॥
>>
>> tam uvAca mahAbAho cUDAlA kumbha-rUpiNI ||3||
>>
>> .
>>

>> *then*
>>
>> *after the passage of an hour*
>>
>> *he awoke with gleaming eyes*
>>
>> *&*
>>
>> *there, Master Archer, chUdAlA.Topknot said this to him*
>>
>> *in her guise of the boy kumbha.Pot.*
>>
>> .
>>
>>
>>
>> *kumbha.Pot said—*
>>
>>
>>
>> *04*|*Ø*

>>
>> कच्.चिद् अस्मिन् पदे स्फारे शुद्धे वितत-निर्मले ।
>>
>> ka:cit_ asmin pade sphAre zuddhe vitata-nirmale |
>>
>> सुतल्पे निर्विकल्पानाम् सुखम् विश्रान्तवान् असि ॥४॥
>>
>> sutalpe nir.vikalpAnAm sukham vi.zrAntavAn_ asi ||4||
>>
>> .
>>
>> *
>>
>> ka:cit_asmin pade sphAre zuddhe vitata-nirmale
>>
>> sutalpe nirvikalpAnAm
>>
>> sukham vizrAntavAn asi
>>
>> ~vlm.4. Kumbha said.—Say prince, how you enjoyed yourself in your short
>> lived trance; did you feel in it that sweet composure of thy soul, as the
>> yogis experience in their bed of steadfast meditation and unshaken
>> hypnotism?
>>
>> #vitata a. spread out, extended; drawn (as a bow-string); sutalpa
>> comfortable bed; sphAra a. extensive; vizrAnta a. coming to rest or to an
>> end.
>>
>>
>>

>> *05*|o/

>>
>> कच्.चिद् अन्त: प्रबुद्धो_असि कच्.चिद् भ्रान्तिस् त्वया_उज्झिता ।
>>
>> कच्.चिद् ज्ञेयम् परिज्ञातम् दृष्टम् दृष्टव्यम् एव वा ॥५॥
>>
>> ka:cit_anta: prabuddha:_asi ka:cit_bhrAnti:_tvayA_ujjhitA |
>>
>> ka:cit_jJeyam parijJAtam dRSTam dRSTavyam eva vA ||5||
>>
>> .
>>
>> ~jd.
>>

>> kac.cit_anta: prabuddha:_asi - *x* =
>>
>> ka:cit_bhrAnti:_tvayA_ujjhitA - *x* =
>>
>> ka:cit_jJeyam parijJAtam - *x* =
>>
>> dRSTam dRSTavyam eva vA - *x*.

>>
>> ~sv.5 I hope that you have been inwardly awakened spiritually, and that
>> you know what there is to be known and see what there is to be seen.
>>
>> ~vlm.5. Say, were you awakened in your inmost soul! and set at large
>> beyond the region of error and darkness; say, have you known the knowable
>> one, and seen what is to be seen?
>>
>>
>>

>> *FIRE.CREST—*
>>
>>
>>
>> *06*|o/

>>
>> भगवंस् त्वत्.प्रसादेन महा-विभव-भूमिका ।
>>
>> bhagavan_ tvat.prasAdena mahA-vibhava-bhUmikA |
>>
>> महती पदवी दृष्टा सर्वस्य_ऊर्ध्वम् स्थिता मया ॥६॥
>>
>> mahatI padavI dRSTA sarvasya _Urdhvam sthitA mayA ||6||
>>
>> .
>>

>> *O Sir, it was by your good grace, that*
>>
>> *I have beheld a great glory in the most high heaven of heavens.*
>>
>> ~jd.
>>
>> bhagavan tvat.prasAdena - *Lord, by your grace = *
>>
>> mahA-vibhava-bhUmikA - *x* =
>>
>> mahatI padavI dRSTA - *the Great Path seen* =
>>
>> sarvasya urdhvam - *high above all = *
>>
>> sthitA mayA - *seated by me. *

>>
>> *AB. mahA-vibhavo niratizaya~Anandas tal-lakSaNA bhUmikA | sarvasya
>> hairaNya-garbha~Ananda~antasya viSaya~Ananda-jAtasya urdhvam
>> utkarSakASTHAyAm sthitA ||
>>
>> ~vlm.6. Sikhidhwaja replied-O Sir, it was by your good grace, that I have
>> beheld a great glory in the most high heaven of heavens.
>>
>>
>>

>> *07*|*Ø*

>>
>> सताम् विदित-वेद्यानाम् अहो वत महात्मनाम् ।
>>
>> satAm vidita-vedyAnAm aho vata mahAtmanAm |
>>
>> अपूर्व~एक~अमृत.मय: सङ्ग: सार-फल-प्रद: ॥७॥
>>
>> apUrva~eka~amRta.maya: saGga: sAra-phala-prada: ||7||
>>
>> .
>>
>> *jd.
>>
>> satAm vidita-vedyAnAm
>>
>> aho vata mahAtmanAm
>>

>> .*.. and it is boundless, primal, and deathless, *
>>
>> *o Lotus-eyes *
>>
>> *how was it not attained before by me, the state of Self? *

>>
>> apUrva~eka~amRta.maya: saGga: sAra-phala-prada:
>>
>> ~vlm.7. I have beheld a state of bliss which is full of ambrosial
>> delight, never yet known to mortals and whose sight is the most ultimate
>> reward of the wishes of the best and most intelligent men, and of saints
>> and mahátmas of great and high souls.
>>
>> ~sv.6-7 SIKHIDHVAJA replied: Indeed, Lord, by your grace I have seen the
>> supreme state.
>>
>>
>>

>> *08*|*Ø*

>>
>> जन्मना .अपि मया लब्धम् यन् नाम न महामृतम् ।
>>
>> janmanA _api mayA labdham yat_ nAma na mahAmRtam |
>>
>> तद् अद्य त्वत्-समासङ्गात् तेन .एव .आसादितम् स्वयम् ॥८॥
>>
>> tat_ adya tvat-samAsaGgAt_tena _eva _AsAditam svayam ||8||
>>
>> .
>>
>> ~jd. janmanA_api mayA labdham yan nAma na mahAmRtam
>>

>> *This great nectar which is not got merely by my birth *
>>
>> tat_adya tvat.samAsaGgAt
>>
>> *that is now from association with you *
>>
>> tena_eva_AsAditam svayam
>>
>> *only by that is itself attained... *

>>
>> *AB. sAmAnya~uktam viziSya vivRNoti janmanA iti | tena
>> mahA-amRta-svarUpa-bhUtena eva mayA AnAdya-jJAnAnn alabhdam tad adya
>> tvat.samAsaGgAt svayam eva anAyAsenAsAditam || labdha a. met with; AsAdita
>> a. put down; reached &c.
>>
>> ~vlm.8. It is in your society today, that I have felt a delight, to which
>> I have never experienced in my life before.
>>
>> ~sv.8-9 How was it that it eluded my understanding so far?
>>

>> ~jd. janmanA_api mayA labdham yan nAma na mahAmRtam - *this great nectar
>> which is not got merely by my birth = *tat_adya tvat.samAsaGgAt - *that
>> is now from association with you = *tena_eva_AsAditam svayam = *only by

>> that is itself attained... *
>>
>>
>>

>> *09*|*Ø*

>>
>> अनन्तम् आद्यम् अमृतम् च .एतत् कमल-लोचन ।
>>
>> कथम् न .आसादितम् अभूत् पूर्वम् आत्म-पदम् मया ॥९॥
>>
>> anantam Adyam amRtam ca _etat kamala-locana |
>>
>> katham na _AsAditam abhUt pUrvam Atma-padam mayA ||9||
>>
>> .
>>

>> *...*
>>
>> *and it is boundless, primal, and deathless!*
>>
>> *o Lotus-eyes*
>>
>> *how was it not attained before, this state of Self, by me*
>>
>> *?*

>>
>> .
>>
>> ~sv. How was it that it eluded my understanding so far?
>>
>>
>>

>> *kumbha.Pot— *
>>
>>
>>
>> *10*|o/

>>
>> मनस्य् .उपशमम् याते त्यक्त-भोघ-एषणे स्थिते ।
>>
>> manasi_upazamam yAte tyakta-bhoga~eSaNe sthite |
>>
>> कषाय-पाके निर्वृते सर्वेन्द्रिय-गणस्य च ॥१०॥
>>
>> kaSAya-pAke nirvRte sarva~indriya-gaNasya ca ||10||
>>
>> .
>>

>> *when Mind has come to a peaceful end of wishing for abandoned pleasures*
>>
>> ...
>>
>> manasi_ upazamam yAte *– when Mind has come to Quieting *
>>
>> tyakta-bhoga~eSaNe sthite *– when abandonment of enjoyment-wishing is
>> its state *
>>
>> kaSAya-pAke nirvRte sarva~indriya-gaNasya ca *- and when the ripening of
>> impurity is ended... *
>>

>> ~vwv.198-99/10-11 When the mind has become tranquil and has given up the
>> desire for enjoyment and when the burning of attachment of the entire group
>> of senses (to worldly objects) has been accomplished...
>>

>> *Ott.moralisms #*kaSAya‑ *-adj.- impurity, *ch.Up. • degeneracy *Buddh.
>> •-• Comp. *k.–*pAka: **- *impurity when "cooking", develops consequences
>> • - *k‑*nirvRta‑* -adj.- impurity extinguished •• also a bitter flavor &

>> a color, variously given as the yellow or ochre (with implied dirtiness)
>> of a monk's robe +
>>
>> ~sv. ... when the senses have also been rid of their colouring or
>> covering.
>>

>> * manasi_ upazamam yAte *– when Mind has come to Quieting *tyakta-bhoga~eSaNe
>> sthite *– when abandonment of enjoyment-wishing is its state *kaSAya-pAke
>> nirvRte sarva~indriya-gaNasya ca *- and when the ripening of impurity is
>> ended... *
>>
>>
>>
>> *11*|*Ø*

>>
>> यान्ति चेतसि विश्रान्तिम् विमला देशिक~उक्तय: ।
>>
>> yAnti cetasi vizrAntim vimalA dezika~uktaya: |
>>
>> यथा सित~अंशुके शुद्धे बिन्दव: कुङ्कुम~अम्भस: ॥११॥
>>
>> yathA sita~aMzuke zuddhe bindava: kuGkuma~ambhasa: ||11||
>>
>> .
>>
>> *
>>
>> yAnti cetasi vizrAntim
>>

>> *When they go to Repose in the Awareness, *
>>
>> vimalA: dezika~uktaya:
>>
>> *the pure words of the teacher *
>>
>> yathA sita~aMzuke zuddhe
>>
>> *as in the cool clear rays (of the moon) *

>>
>> bindava: kuGkuma~ambhasa:
>>
>> drops of saffron-water.
>>
>> jd#diz #dezika-: a Guru or spiritual teacher; traveler.
>>
>> ~vwv.198-99/10-11 When the mind has become tranquil and has given up the
>> for enjoyment and when the burning of attachment of the entire group of
>> senses (to worldly objects) has been accomplished, the pure words of the
>> preceptor rest in the mind (of the disciple) as drops of water colored by
>> saffron (settle) on a pure white cloth.
>>
>> ~vlm.11. There arises a peace in the mind, which is purer than any earth
>> born delight; and is as delightsome as the dew drops falling from flowers
>> under the bright beams of cooling moonlight night.
>>
>> ~sv.11-12 (The previous efforts were not wasted, for)
>>
>>
>>

>> *12*|*Ø*

>>
>> कषयाणाम् अनन्तानाम् संभृतानाम् शरीरकै: ।
>>
>> kaSayANAm anantAnAm sambhRtAnAm zarIrakai: |
>>
>> स्व~वासना-स्वरूपाणाम् अद्य पाकस् तव .उदित: ॥१२॥
>>
>> sva~vAsanA-svarUpANAm adya pAka:_tava _udita: ||12||
>>
>> .
>>

>> ~jd. kaSayANAm * – of infusions *
>>
>> anantAnAm * – *of* boundless *
>>
>> sambhRtAnAm *- *of *accumulations = *
>>
>> zarIrakai: *- w embodied ones = *
>>
>> sva.vAsanA-svarUpANAm * – of Ur.own conditioned nature *
>>
>> adya pAka:_tava_udita: *- now *cooked/*complete for you arisen.*

>>
>> ~vlm.12. It is today, O prince, that your bad desires like the bitter
>> taste of bodies, are bettered by your advancement in knowledge.
>>
>> ~sv.11-12 (The previous efforts were not wasted, for)
>>
>> #sambhRta . accumulated.
>>
>> ~VA - now your countless natural vasanas, accumulated by past bodies
>>
>> (in past births), become ripened. what does kaSAya mean in the context?
>> Unripe?
>>
>> ~AS:The word कषाय probably means something bitter, pungnt, decay.
>> Typically कषाय refers to something bitter which is diluted and reduced
>> by boiling. Often medicine is treated thus. So, here, these vasanas are
>> about to be cooked (पाक). As a result, they are supposed to lose their
>> original nature and all impurities fall off from the body like a ripe fruit
>> (as in v. 13). P.S. These days, कषाय is used as a synonym for tea!
>>

>> *13*|*Ø*

>>
>> देहान् मलानि सर्वाणि कालेन कमल-ईक्षण ।
>>
>> dehAn malAni sarvANi kAlena kamala~IkSaNa |
>>
>> साधो वृक्षात् फलानि .इव पाकेन विगलन्त्य् अध: ॥१३॥
>>
>> sAdho vRkSAt_ phalAni _iva pAkena vigalanti_ adha: ||13||
>>
>> .
>>
>> *jd.
>>

>> dehAn_ malAni sarvANi kAlena *- x = *
>>
>> kamala~IkSaNa *- x = *
>>
>> sAdho vRkSAt_phalAni_iva *- x = *
>>
>> pAkena vigalanti_adha: *- x. *

>>
>> ~AB. dehAl liGgadehAt | malAni rAgAdi-kaSAyA: pApAni ca ||
>>
>> ~sv.13 The various efforts made so far have attained fruition today and
>> the impurities in the bodies have dropped away.
>>
>> ~vlm.13. It is by your holiness, O lotus-eyed prince, that the filth of
>> your person is purged out; like the fruits of trees, falling off after they
>> are ripened.
>>
>> #pac #pAka-: ripening , ripeness (of fruit or of a boil) Ka1tyS3r. Mn.
>> Var. Sus3r.; maturity , full development (as of the mind &c ) , completion
>> , perfection , excellence Hariv. Ka1v. &c • ( √2. pac ; ifc. f(I). )
>> cooking , baking , roasting , boiling (trans. and intrans.) S3rS. Mn. MBh.
>> &c
>>
>> #gal #vigal vi>gal विगल् 1 P. To drop down, get loose; रतिविगलितबन्धे
>> केशहस्ते सुकेश्याः V.4.1. To ooze or trickle. To melt away, be dissolved
>> or melted, perish. y2012020 vigalita . विगलित flowed away, dried up;
>> dissolved; fallen down or out, slipped out of (tasmAt); come forth y2011013
>> • Disappeared, gone away; मयि विगलितप्रत्याशत्वाद्विवाहविधेः पुरा Māl.9.11
>> • Loose, dishevelled, disordered (as hair).
>>
>>
>>

>> *14*|*Ø*

>>
>> वासना.आत्मसु यातेषु मलेषु विमलम् सुखे ।
>>
>> vAsanA~Atmasu yAteSu maleSu vimalam sukhe |
>>
>> यद् वक्ति गुरुर् अन्तस् तद् विशति .इषुर् यथा विसे ॥१४॥
>>
>> yat_vakti guru:_ anta:_ tat_ vizati _iSu:_ yathA vise ||14||
>>
>> .
>>

>> *jd.14 - vAsanA Atmasu * – **vAsanA.Conditioning in self *
>>
>> yAteSu maleSu *– having come to impurities *
>>
>> vimalam sukhe *– immaculate in pleasure = *
>>
>> yad vakti gurur antas *– what says the guru within = *
>>
>> tad vizati * – that entering *
>>
>> iSur yathA vise *– as an arow into a lotus-root*
>>
>> *. *

>>
>> ~vwv.200/14 Friend! When the impurities in the form of latent desires are
>> purified, what the preceptor says enters (the heart of the disciple) like
>> an arrow into the stalk of a lotus.
>>
>> ~sv.14 When thus one is freed from psychological conditioning and the
>> impurities have been removed or purified, the words of the guru enter
>> directly into the innermost core of one's being just as an arrow enters the
>> stalk of the lotus.
>>
>> ~vlm.14. As the desire of the impure heart, becomes purified by reasons,
>> it is then only capable of receiving the instructions of the wise, as the
>> pipe draws the water inside. (Else advising the fool is folly or spreading
>> pearls before swines).
>>
>>
>>

>> *15*|*Ø*

>>
>> कषाय-पाके सम्पन्ने त्वम् मया .अद्य विबोधित: ।
>>
>> kaSAya-pAke sampanne tvam mayA_adya vibodhita: |
>>
>> तेन .अद्य .एव तव .अज्ञान-क्षयो जातो महामते ॥१५॥
>>
>> tena _adya _eva tava_a-jJAna-kSaya:_ jAta:_ mahAmate ||15||
>>
>> .
>>
>> ~jd. kaSAya-pAke sampanne
>>

>> *when bitterness-cook/ripening is attained *
>>
>> tvam mayA adya vibodhita:
>>
>> *you by me now awakened/taught *

>>
>> tena adya eva tava aJAna-kSaya: jAta:
>>
>> mahAmate
>>
>> ~sv.15 You have attained that state of purity and therefore you have been
>> enlightened by my discourse ...
>>
>> ~vlm.15. After the bitterness of your disposition, was tempered by my
>> lectures; you have been awakened today to your spiritual knowledge by me.
>>
>>
>>

>> *16*|*Ø*

>>
>> अद्य पक्व-कषायस् त्वम् अद्य .एव ज्ञान-संकथाम् ।
>>
>> adya pakva-kaSAya:_ tvam adya _eva jJAna-saMkathAm |
>>
>> अद्य .इह स-उपदेशस् त्वम् अद्य .एव .असि प्रबुद्धवान् ॥१६॥
>>
>> adya_iha sa~upadeza:_ tvam adya _eva _asi prabuddhavAn ||16||
>>
>> .
>>
>> *
>>
>> adya pakva-kaSAyas tvam
>>
>> adya eva jJAna-saMkathAm
>>
>> adya iha sa.upadezas tvam
>>
>> adya eva asi prabuddhavAn
>>
>> #kaS #kaSAya-: . astringent MBh. xiv , 1280 and 1411 R. Sus3r. Pan5cat.
>> BhP.; red , dull red , yellowish red (as the garment of a Buddhist
>> bhikSu) MBh. Hariv. Mr2icch. Ya1jn5.; mn. a decoction or infusion Sus3r;
>> a reduction, by evaporation, of a liquid.
>>
>> #pac #pakva . cooked; prepared on a fire (opp. to Ama); (also applied to
>> the milk in an udder); warmed (cf. <dviS->); baked (as bricks or
>> earthenware); ripe, mature (lit. and fig.) (also applied to a tree with
>> ripe fruits); accomplished, perfect, fully developed (as the understanding,
>> character &c.); decrepit, perishing,decaying; digested; • pakvam cooked
>> food, dish; ripe corn; the ashes of a burnt corpse. y1023.026
>>
>> ~sv.16 ... and your ignorance has been dispelled.
>>
>> ~vlm.16. You are just now cleansed from your impurity, and immediately
>> purified by your pure knowledge; even now it is that you have received my
>> admonition, and have been instantly awakened to your knowledge.
>>
>>
>>

>> *17*|*Ø*

>>
>> शुभ-अ.शुभानाम् सर्वेषाम् कर्मणाम् अद्य संक्षय: ।
>>
>> zubha~a.zubhAnAm sarveSAm karmaNAm adya saMkSaya: |
>>
>> सत्सङ्ग-व्यपदेशेन तव निष्पत्तिम् आगत: ॥१७॥
>>
>> satsaGga-vyapadezena tava niSpattim Agata: ||17||
>>
>> .
>>
>> now all your karmas, good and bad,
>>
>> have been removed; and it is by
>>
>> resorting to Good Company
>>
>> that your maturity has come.
>>

>> *jd.17 - zubha~azubhAnAm sarveSAm karmaNAm - *of all auspicious and
>> inauspicious karmas = *
>>
>> adya saMkSaya: - *now there is total destruction = *
>>
>> satsaGga-vyapadezena - *by resorting to Good Company = *
>>
>> tava niSpattim Agata: - *your fulfilment has come. *

>>
>> ~sv.17 By our satsanga (holy company) your karmas (actions and their
>> residual impressions) have been destroyed.
>>
>> ~vlm.17. You are purged today, from the merits and demerits of your good
>> and bad conduct; and it is by the influence of good society, that you have
>> got a new life in you.
>>

>> *jd.17 - zubha~azubhAnAm sarveSAm karmaNAm - *of all auspicious and
>> inauspicious karmas = *adya saMkSaya: - *now there is total destruction
>> = *satsaGga-vyapadezena - *by resorting to Good Company = *tava
>> niSpattim Agata: - *your fulfilment has come. *
>>
>>
>>
>> *18*|*Ø*

>>
>> यावद् अस्य दिनस्य .एष पूर्व.भागो मही.पते ।
>>
>> yAvat_asya dinasya_eSa pUrva.bhAgo mahI.pate |
>>
>> तावच् चेतो ऽहम्-मम इति तव .अज्ञानम् बभूव ह ॥१८॥
>>
>> tAvat_ ceta:_ aham-mama iti tava _a-jJAnam babhUva ha ||18||
>>
>> .
>>
>> *
>>
>> up till the forenoon of this day,
>>
>> Lord of the Earth, your ignorance
>>
>> has uttered "I" and "mine", for such
>>
>> till now has your unWisdom been.
>>

>> *jd.18 - yAvat_asya dinasya_eSa: pUrva.bhAga: - *up till the first half
>> of this day = *mahI.pate - *o EarthLord = *

>>
>> tAvat_ceta:_aham-mama iti tava_a-jJAnam babhUva ha
>>
>> tAvac ca itas / cetas
>>
>> up till then and hence / your Chetas Awareness ambiguously as often
>>
>> aham.mama iti
>>

>> *as "I" and "mine" *
>>
>> tava ajJAnam babhUva ha
>>
>> *has your ignorance/unWisdom been. *

>>
>> ~sv.18 Till this very forenoon you were filled with the false notions of
>> 'I' and 'mine' on account of ignorance.
>>
>> ~vlm.18. It was before the midday of this day, that I have come to know
>> the edification and regeneration of your soul to spiritual light.
>>
>>
>>

>> *19*|*Ø*

>>
>> इदानीम् मt_वचो बोधाच् .चेतसि क्षयम् आगते ।
>>
>> idAnIm mad-vaco_ bodhAt_ cetasi kSayam Agate |
>>
>> हृदयात् सम्परित्यक्ते: संप्रबुद्धो ऽसि भूपते ॥१९॥
>>
>> hRdayAt samparityakte: samprabuddha:_ asi bhUpate ||19||
>>
>> .
>>

>> *jd. idAnIm mad-vaco=bodhAt - *thus by realizing my words = *
>>
>> cetasi kSayam Agate *– when **chetas.Affectivity** to decay has come = *
>>
>> hRdayAt samparityakte: *- from the Heart in total abandonment = *
>>
>> samprabuddha:_asi bhUpate *– you're fully awakened, Lord of the Earth. *

>>
>> ~vlm.19. I find you now, O prince, to be weakned in your mind, by your
>> taking my words to your heart; and having now got rid of the feelings of
>> your mind, you are awakened to your spiritual knowledge.
>>
>> ~sv.19-20-21 Now that on account of the light of my words the mind has
>> been abandoned from your heart, you have been awakened fully, for ignorance
>> lasts only so long as the mind functions in your heart.
>>
>>
>>

>> *20*|*Ø*

>>
>> हृदि यावन् मन:सत्ता तावद् अज्ञान-संस्थिति: ।
>>
>> hRdi yAvat_ mana:sattA tAvat_ a.jJAna-saMsthiti: |
>>
>> चित्तेश् चित्ततया त्यक्ते ज्ञानस्य .अभ्युदयो भवेत् ॥२०॥
>>
>> citte:_ cittatayA tyakte jJAnasya _abhyudayo_ bhavet ||20||
>>
>> .
>>
>> * hRdi yAvan mana:sattA
>>

>> *Insofar asthe Suchness of Manas Mind is in the heart *
>>
>> tAvad ajJAna-saMsthiti:
>>
>> *thus far is ignorance/unWisdom established *
>>
>> citte: cittatayA tyakte
>>
>> *when the Affectivity of Chitta Affection is abandoned *
>>
>> jJAnasya abhyudayo bhavet
>>
>> *there is the sunrise of Wisdom. *

>>
>> ~vlm.20. As long as the mind has its seat and operations in the heart of
>> man, so long does it retain its companion of ignorance by its side; but no
>> sooner doth the mind abandon its residence in the heart, than pure
>> knowledge comes to shine forth in it as the midday light.
>>
>> ~sv.19-20-21 Now that on account of the light of my words the mind has
>> been abandoned from your heart, you have been awakened fully, for ignorance
>> lasts only so long as the mind functions in your heart.
>>
>>
>>

>> *21*|*Ø*

>>
>> द्वित्व~एकत्व-दृशौ चित्तम् तदेव .अज्ञानम् उच्यते ।
>>
>> dvitva~ekatva-dRzau cittam tadeva _a.jJAnam ucyate |
>>
>> एतयोर् यो लयो दृष्टेस् तज्.ज्ञानम् सा परा गति: ॥२१॥
>>
>> etayo:_ yo_ layo_ dRSTe:_ tat_jJAnam sA parA gati: ||21||
>>
>> .
>>

>> * dvitva~ekatva=dRzau *– duality/unity visions *
>>
>> cittam *– affected *
>>
>> tadeva_a.jJAnam ucyate *– that indeed is called unWisdom *
>>
>> etayo:_ya: laya: dRSTe: *– what is the subsidence of these two in
>> perception *
>>
>> taj_jJAnam sA parA gati: *- That is Wisdom, the perfect path. *

>>
>> ~vlm.21. It is the suspense of the mind between unity and duality, that
>> is called its ignorance; and it is the subsidence of these that is known as
>> knowledge, and the way to the salvation of the soul.
>>
>> ~sv.19-20-21 Now that on account of the light of my words the mind has
>> been abandoned from your heart, you have been awakened fully, for ignorance
>> lasts only so long as the mind functions in your heart.
>>
>> \
>>
>> प्रबुद्धो ऽसि विमुक्तो ऽसि त्यक्तम् चित्तम् त्वया नृप ।
>>
>> prabuddha:_ asi vimukta:_ asi tyaktam cittam tvayA nRpa |
>>
>> सद्-असत्ता.मयत्वम् हि त्वया त्यक्तम् असत्-पदम् ॥२२॥
>>
>> sat_asattA.mayatvam hi tvayA tyaktam asat-padam ||22||
>>
>> .
>>

>> *you are awakened, you are free,*
>>
>> *affective thought has been abandoned by you, Lord of Men*
>>
>> *:*
>>
>> *it's just a form of the really unreal, the unreal state being abandoned
>> by you*
>>
>> *.*

>>
>> ~vlm.22. You are now awakened and emancipated, and your mind is driven
>> away from your heart; you are now the reality and rescued from your
>> unreality, and are set beyond this world of unreality.
>>

>> *jd. prabuddha:_asi - *you are awakened, = *vimukta:_asi - *you are
>> free, = *tyaktam cittam tvayA - *the Affection has been abandoned by
>> you, = *nRpa - *o Lord of Men, = *sad-asattA.mayatvam hi - *just a
>> construct of Such-unSuch-ness = *tvayA tyaktam asat-padam - *the unSuch
>> state being abandoned by you. *
>>
>>
>>
>> *23*|*Ø*

>>
>> वीतशोको निरायासो नि:सङ्गो ऽनन्य आत्मवान् ।
>>
>> vItazoko_ nirAyAso_ ni:saGga:_ ananya* AtmavAn |
>>
>> महोदयो मुनिर् मौनी स्वरूपे तिष्ठ निर्मले ॥२३॥
>>
>> mahodayo_ muni:_ maunI svarUpe tiSTha nirmale ||23||
>>
>> .
>>
>> *
>>

>> vItazoka: * – free from grief *
>>
>> nirAyAso * – untroubled *
>>
>> ni:saGga : * – without saGga.Connexion *

>>
>> ananya AtmavAn
>>
>> mahodaya: muni:_maunI svarUpe tiSTha nirmale
>>
>> ~sv.23 Remain established in the infinite consciousness, freed from
>> sorrow, from striving and from all attachment.
>>
>> ~vlm.23. Rest in the pure state of thy soul, by being devoid of cares and
>> anxieties; abandoning all society and relying your soul in no body and in
>> nothing here; and by your becoming as the devout and Divine and silent sage
>> or saint or muni.
>>
>>
>>

>> *FIRE.CREST—*
>>
>> \

>>
>> एवम् हि भगवन् जन्तोर् मूर्खस्य .एव .अस्ति चित्त-भू: ।
>>
>> evam hi bhagavan janto:_ mUrkhasya _eva _asti citta-bhU: |
>>
>> प्रबुद्धस्य न तज्.ज्ञस्य चित्तम् नाम किल प्रभो ॥२४॥
>>
>> prabuddhasya na tat_jJasya cittam nAma kila prabho ||24||
>>
>> .
>>

>> *so it is, Lord.bhagavan*
>>
>> *:*
>>
>> *for a foolish person there is an Affective ground*
>>
>> *for one awakened, a That.knower, there is nothing called Affection*
>>
>> *:*
>>
>> *is that right, sir*
>>
>> *?*

>>
>> ~vlm. So I see sir, that all ignorant people rely mostly on their minds;
>> but the few that are awakened to the knowledge of God, do not mind their
>> minds.
>>

>> *jd. evam hi - *so it is, Lord.*bhagavan : janto:_mUrkhasya_eva_asti
>> citta-bhU: - *for a foolish person there is an Affective ground - *prabuddhasya
>> - *for one awakened, a That.knower, there is nothing called Affection:
>> is that right, sir? - *na taj.jJasya cittam nAma kila prabho.
>>
>>
>>
>> *25*|*Ø*

>>
>> जीवन्मुक्तास् तदेते हि विहरन्ति कथम् वद ।
>>
>> jIvanmuktA:_ tat_ ete hi viharanti katham vada |
>>
>> अविद्यमान-मनसो युष्मदाद्यास् तथा नरा: ॥२५॥
>>
>> avidyamAna-manasa:_ yuSmat_ AdyA:_ tathA narA: ||25||
>>
>> .
>>

>> ~jd. jIvanmuktA: *– those Living.Free *
>>
>> tat ete hi - *That they too* =
>>
>> viharanti katham vada - *proceed how tell.me <http://tell.me>* =
>>
>> avidyamAna-manasa: - *unknowing Minds* =
>>
>> yuSmad AdyA: tathA narA: - *you and thus other Humans*.

>>
>> *AB. tat tarhi ||
>>
>> ~vlm.25. Now sir, please to tell me, how the living liberated men conduct
>> themselves in their lifetime in this world; and how do these unmindful men
>> like yourself, manage yourselves herein.
>>
>> ~sv.25-26 How does he live and function here without a mind?
>>
>>
>>

>> *26*|*Ø*

>>
>> इति मे कथय .अशेषम् अन्यै: स्व.वचन~अंशुभि: ।
>>
>> iti me kathaya _a-zeSam anyai: sva.vacana~aMzubhi: |
>>
>> हार्दम् तमो मे निपुणम् एवम्.प्रायै: प्रमार्जय ॥२६॥
>>
>> hArdam tama:_ me nipuNam evam.prAyai: pramArjaya ||26||
>>
>> .
>>

>> ~jd. iti me kathaya_azeSam *– so explain this completely =*
>>
>> anyai: sva.vacana~aMzubhi: *- with your own illuminating insight =*
>>
>> hArdam tama: me nipuNam* – in the Heart darkness for me complete *
>>
>> evam.prAyai: * – w such kinds *
>>
>> pramArjaya *– *rub.away -* x *

>>
>> ~vlm.26. O! tell me fully and dispel by the lustre of your glowing words,
>> the deep darkness that is seated in my heart.
>>
>> ~sv.25-26 How does he live and function here without a mind?
>>
>>
>>

>> *kumbha the Pot said—*
>>
>>
>>
>> *27*|*Ø*

>>
>> यथा वदसि तत्त्व-ज्ञ तत् तथा .एव हि न .अन्यथा ।
>>
>> yathA vadasi tattva-jJa tat tathA_ eva hi na _anyathA |
>>
>> चित्तम् हि जीवन्मुक्तानाम् न.अस्त्य् अGkuर इव .अश्मनाम् ॥२७॥
>>
>> cittam hi jIvanmuktAnAm na_asti_ aGkura* iva _azmanAm ||27||
>>
>> .
>>

>> yathA vadasi - *as you say,* =
>>
>> tattvajJa - *Knower of That,* =
>>
>> tat_tathA_eva hi na_anyathA *- x = *
>>
>> cittam hi jIvanmuktAnAm *– since Affective mind does not exist for those
>> Living.Free, *
>>
>> na asti *- x = *
>>
>> aGkura iva_azmanAm *– like a sprouting stone. *

>>
>> ~vlm.27. Kumbha replied.—All that you say prince, is exact and
>> incontrovertible truth; the minds of the living liberated men are dead in
>> themselves, and like blocks of stone, never vegitate nor sprout forth in
>> the wishes.
>>
>> *jd. yathA vadasi - as you say, = tattvajJa - a Knower of That, =
>> tat_tathA_eva hi na_anyathA - x = cittam hi jIvanmuktAnAm – since Affective
>> mind does not exist for those Living.Free. na asti - x aGkura
>> iva_azmanAm – like a sprouting stone.
>>
>> \
>>
>> पुनर्.जनन-योग्या या वासना घन-वासना ।
>>
>> punar.janana-yogyA yA vAsanA ghana-vAsanA |
>>
>> सा प्रोक्ता चित्त-शब्देन न सा तज्ज्ञस्य विद्यते ॥२८॥
>>
>> sA proktA citta-zabdena na sA tajjJasya vidyate ||28||
>>
>> .
>>

>> *the **vAsanA.matrix which is brings.about rebirth*
>>
>> *is the dense Conditioning which is indicated by the term
>> "chitta.Affection"*
>>
>> *.*
>>
>> *it is not known.to.be <http://known.to.be> for a That-knower*
>>
>> *.*

>>
>> ~sv.28 What is the mind? The psychological conditioning or limitation
>> which is dense and which leads to rebirth is known as mind: this is absent
>> in the liberated sages.
>>
>> ~vlm.28. The gross desire that germinates in its wishes, which become the
>> causes of the regeneration of men in some form or other, is known by the
>> name of mind; and which becomes altogether extinct in men, knowing the
>> truly knowable one.
>>

>> *jd.28 - punar.janana-yogyA yA vAsanA *- **the vAsanA which is connected
>> with rebirth** = *ghana-vAsanA *- **is the thick/dense vAsanA** = *sA
>> proktA citta-zabdena *- **that is specified by the term "chitta
>> Affection"** = *na sA tajjJasya vidyate* = **it is not known by the
>> That-knowers. *
>>
>>
>>
>> *29*|*Ø*

>>
>> यया वासनया तज्ज्ञा विहरन्ति .इह मर्मसु ।
>>
>> yayA vAsanayA tajjJA viharanti _iha marmasu |
>>
>> ताम् त्वम् सत्त्व~अभिधा: विद्धि पुनर्.जनन-वर्जिताम् ॥२९॥
>>
>> tAm tvam sattva~abhidhA: viddhi punar.janana-varjitAm ||29||
>>
>> .
>>

>> *jd.29 - yayA vAsanayA *- by.means.of which **vAsanA.matrix** = *
>>
>> tajjJA: viharanti iha *– ThatKnowers proceed here in the world *
>>
>> marmasu *- x = *
>>
>> tAm tvam sattva~abhidhA: viddhi *- x = *
>>
>> punar.janana-varjitAm *- free from rebirth. *

>>
>> ~sv.29 The liberated sages live with the help of the mind which is free
>> from conditioning and which does not cause rebirth.
>>
>> ~vlm.29. The desire which guides the knowers of truth, in this life of
>> action (or the active life) in the world; is known by the name of goodness
>> (satwa), and which is unproductive of future birth.
>>
>>
>>

>> *30*|*Ø*

>>
>> जीवन्मुक्ता महात्मान: सत्त्व.स्था: संयत-इन्द्रिया: ।
>>
>> jIvanmuktA:_ mahAtmAna: sattva.sthA: saMyata-indriyA: |
>>
>> विहरन्ति गत~असङ्गम् न चित्त.स्था: कदा.चन ॥३०॥
>>
>> viharanti gata~asaGgam na citta.sthA: kadA.cana ||30||
>>
>> .
>>
>> *jd.30
>>

>> jIvanmuktA: mahAtmAna: *- Living.Free mahAtmas = *
>>
>> sattva.sthA: saMyata-indriyA: *- x = *
>>
>> viharanti gata~asaGgam *- x = *
>>
>> na citta.sthA: kadA.cana *– not set in the Affection anywhen. *

>>
>> ~sv.30 It is not mind at all but pure light (sattva). The liberated ones
>> live and function here established in this sattva, not in the mind.
>>
>> ~vlm.30. The great souled and living liberated men, being placed in their
>> quality of goodness and having their organs under control; do not place any
>> reliance in their minds.
>>
>> #hR -> #vihR viharati vi>hR विहृ 1 Par. To take away, seize away.• To
>> remove, destroy. • To let fall, shed (as tears); as in bASpam viharati
>> बाष्पं विहरति. • To pass (as time). • To amuse oneself, sport, play;
>> विहरति हरिरिह सरसवसन्ते Gīt.1; गन्धमादनवनं विहर्तुं गता V.4; U.3.6. • to
>> disperse (clouds, opp. to saMhR) • (with talAt talam) to shift, let pass
>> from hand to hand • (esp.) to walk or roam about for pleasure, divert one's
>> self (with mRgayAm, 'to go about hunting' VR.): Desid., See vijihIrSA
>> vijiharSu vihRtya having wandered (for pleasure). y1027.019, y2014.035
>>
>>
>>

>> *31*|*Ø*

>>
>> मूढम् चित्तम् चित्तम् आहु: प्रबुद्धम् सत्त्वम् उच्यते ।
>>
>> mUDham cittam cittam Ahu: prabuddham sattvam ucyate |
>>
>> अप्रबुद्धा हि चित्त.स्था: सत्त्व.स्थास् तु महाधिय: ॥३१॥
>>
>> a-prabuddhA hi citta.sthA: sattva.sthA:_ tu mahAdhiya: ||31||
>>
>> .
>>

>> ~jd. mUDham cittam * – foolish Affection *
>>
>> cittam Ahu: * – affected they.say *
>>
>> prabuddham * – awakened *
>>
>> sattvam ucyate * – is said to be reality *
>>
>> a-prabuddhA hi citta.sthA: * – for unawakened are the set-in-Affection *
>>
>> sattva.sthA:_tu mahAdhiya: * – buy set in reality are Great.Thinkers. *

>>
>> ~vwv.2418/31b-32a. They call the stupid mind as the mind. The enlightened
>> (mind) is called "Being". The mind is born again. "Being" is not born
>> again.
>>
>> ~sv.31 The ignorant and inert mind is mind; the enlightened mind is known
>> as sattva. The ignorant live in their mind, the enlightened ones live in
>> sattva.
>>
>> ~vlm.31. The darkened mind is called the mind, but the enlightened one is
>> known as the principle of goodness; the unenlightened rely in their minds,
>> but enlightened men of great understanding confide in their goodness only.
>>
>>
>>

>> *32*|*Ø*

>>
>> भूय: प्रजायते चित्तम् सत्त्वम् भूयो न जायते ।
>>
>> bhUya: prajAyate cittam sattvam bhUyo na jAyate |
>>
>> अप्रबुद्धस्य बन्धो ऽस्ति न प्रबुद्धस्य भूपते ॥३२॥
>>
>> a-prabuddhasya bandha:_asti na prabuddhasya bhUpate ||32||
>>
>> .
>>

>> bhUya: prajAyate cittam *– *
>>
>> *Affection is produced again *
>>
>> *sattva.Clarity*
>>
>> - bhUyas na jAyate *– *
>>
>> *is not born again *
>>
>> a-prabuddhasya bandha:_asti *– *
>>
>> *it is bondage for the unawakened *
>>
>> na prabuddhasya *– *
>>
>> *not for the awakened, *
>>
>> bhUpate *– *
>>
>> *Protector of the Earth. *

>>
>> ~vwv.2418/31b-32a. They call the stupid mind as the mind. The enlightened
>> (mind) is called "Being". The mind is born again. "Being" is not born
>> again.
>>
>> ~vlm.32. The mind is repeatedly born with the body, but the nature of
>> goodness is never reborn any more; the unawakened mind is under perpetual
>> bondage, but the enlightened soul is under no restraint.
>>
>> ~sv.32-33 You have attained to the state of sattva (the unconditioned
>> mind) on account of your supreme renunciation.
>>

>> ~jd. bhUya: prajAyate cittam *– Affection is produced again = *
>> *sattva.Clarity* - bhUyas na jAyate* – is not born again = *a-prabuddhasya
>> bandha:_asti* – it is bondage for the unawakened = *na prabuddhasya *–
>> not for the awakened, = *bhUpate *– Protector of the Earth. *
>>
>>
>>
>> *33*|*Ø*

>>
>> सत्त्ववान् असि संजातो महात्यागी स्थितो भवान् ।
>>
>> sattvavAn asi saMjAto_ mahAtyAgI sthito_ bhavAn |
>>
>> अशेषेण त्वया चित्तम् त्यक्तम् अद्य .इति वेद्म्य् अहम् ॥३३॥
>>
>> azeSeNa tvayA cittam tyaktam adya _iti vedmi_ aham ||33||
>>
>> .
>>

>> sattvavAn asi saMjAta: mahAtyAgI sthita: *- x = *
>>
>> bhavAn *- Your Beingness = *
>>
>> azeSeNa tvayA cittam *- x = *
>>
>> tyaktam adya iti vedmi aham *- x. *

>>
>> *satva appears in my three eds. (but sattva in ABComm.).
>>
>> ~vlm.33. Now sir, you are become of the nature of goodness, and
>> deservest* the title of the abandonr of all things; and I understand you to
>> have quite got rid of the propensities of your mind. [*vlm cannot handle
>> his fake Biblical style—shd be either "thou hast become" or "you
>> deserve"—can't ride two horses at once. jd]
>>
>> ~sv.32-33 You have attained to the state of sattva (the unconditioned
>> mind) on account of your supreme renunciation.
>>
>>
>>

>> *34*|*Ø*

>>
>> समस्त-वासना-उन्मुक्तो राजन्*न् अद्य .एव राजसे ।
>>
>> samasta-vAsanA~unmukto_ rAjan.n_ adya_eva rAjase |
>>
>> आकाश-सा म्यम् आयातम् मन्ये तव मुने मन: ॥३४॥
>>
>> AkAza-sAmyam AyAtam manye tava mune mana: ||34||
>>
>> .
>>

>> * samasta-vAsanA~unmukta: *- x = *
>>
>> rAjan *- Your Majesty = *
>>
>> adya eva rAjase *– today indeed you shine = *
>>
>> AkAza-sAmyam AyAtam *- x = *
>>
>> manye tava mune mana: *- I think, muni, is your Mind. *

>>
>> ~sv.34 The conditioned mind has been totally renounced, of this I am
>> convinced. Your mind has become like pure infinite space.
>>
>> ~vlm.34. I find you today as brilliant as the full moon, freed from the
>> shadows of the eclipse; and your mind to have become as the lucid as the
>> clear firmament, without any tinge in it.
>>
>> \
>>
>> शमम् प्राप्तोऽसि परमम् सिद्ध: सम-समस्थिति: ।
>>
>> zamam prApta:_asi paramam siddha: sama-samasthiti: |
>>
>> अयम् हि स महात्याग: सर्वम् यत् तत् समुज्झितम् ॥३५॥
>>
>> ayam hi sa* mahAtyAga: sarvam yat tat samujjhitam ||35||
>>
>> .
>>

>> *you*
>>
>> *have got supreme peace*
>>
>> *having attained the Equal State*
>>
>> *for this is the Great Abandoning*
>>
>> *:*
>>
>> *what is all as That remains*
>>
>> *.*

>>
>> ~sv.35 You have reached the state of complete equilibrium which is the
>> state of perfection. This is the total renunciation in which everything is
>> abandoned without residue.
>>
>> ~vlm.35. You have got that equanimity, which is characteristic of the
>> cosummate yogi; this is called that total renunciation of all, which you
>> exhibit in yourself.
>>

>> *jd.35 - zamam prApta: asi paramam *- you have got supreme peace = *siddha:
>> sama-samasthiti:* - attained the Equal State = *ayam hi sa: mahAtyAga:*
>> - for this is that Great Abandoning = *sarvam yat* – what is all = *tat
>> samujjhitam* – that remains. *
>>
>>
>>
>> *36*|o/

>>
>> स्वर्ग~अपवर्ग-वित्त~आदि तपो-दान-फल~आद्य् अपि ।
>>
>> svarga~apavarga-vitta~Adi tapo_dAna-phala~Adi_api |
>>
>> प्रबुद्ध-मेधया साधो धिया परम-बोधया ॥३६॥
>>
>> prabuddha-medhayA sAdho dhiyA parama-bodhayA ||36||
>>
>> .
>>

>> *jd.36 svarga~apavarga-vitta~Adi *– heavenly fulfilment is gained *
>>
>> tapo-dAna-phala~Adi_api *– as the fruit of austerity and charity *
>>
>> prabuddha-medhayA *– by awakened intelligence, sAdhu, *
>>
>> dhiyA parama-bodhayA *– by thotful realization of the Absolute*
>>
>> *... *

>> *37*|*Ø*

>>
>> तपो नाम कियन्.मात्र-दु:ख-क्षय-करम् भवेत् ।
>>
>> tapo_ nAma kiyat_ mAtra-du:kha-kSaya-karam bhavet |
>>
>> क्षय~अतिशय-निर्मुक्तो यत् सुखम् समतामयम् ॥३७॥
>>
>> kSaya~atizaya-nirmukta:_ yat sukham samatAmayam ||37||
>>
>> .
>>
>> *
>>

>> tapas nAma *- "tapas" namely = *
>>
>> kiyan.mAtra-du:kha-kSaya-karam *- x = *
>>
>> bhavet *- x = *
>>
>> kSaya~atizaya-nirmukta: *- x = *
>>
>> yat sukham samatAmayam *- x. *

>>
>> ~sv.37 Supreme and unending happiness is attained only through utter
>> equanimity.
>>
>> ~vlm.37. All austerities and mortifications, serve but to procure a short
>> lived cessation of pain; but the happiness which is wholly free from its
>> decay, is to be found only in one's equanimity and indifference under all
>> circumstances of life. (The original word is samalá or the sameness or
>> evenness of disposition at all times).
>>
>>
>>

>> *38*|*Ø*

>>
>> तत् सत् तद् वस्तु तत् किम्चिन् न तु स्वर्ग~आदि भङ्गुरम् ।
>>
>> tat sat tat_ vastu tat kim.cit_ na tu svarga~Adi bhaGguram |
>>
>> भाव-अ.भावैर् उपारूढम् स्थित-अधिगत-वेदनम् ॥३८॥
>>
>> bhAva~a.bhAvai:_upArUDham sthita~adhigata-vedanam ||38||
>>
>> .
>>
>> ~jd.
>>

>> tat sat *- That is So = *
>>
>> tad vastu *- That is substantial = *
>>
>> tat kim.cit_na tu *- x = *
>>
>> svarga~Adi bhaGguram *- x = *
>>
>> bhAva~a.bhAvai:_upArUDham *- x = *
>>
>> sthita~adhigata-vedanam *- x. *

>>
>> ~sv.38 What sort of happiness is that which is gained in heaven?
>>
>> ~vlm.38. That thing must be truly good, which is different from the
>> enjoyment of temporary bliss of heaven, and altogether different from an
>> existent pleasure, which is both preceded as well as followed by pain.
>>
>>
>>

>> *39*|*Ø*

>>
>> स्वर्गो नाम किम् आनन्द: सो ऽपि संदेह-संस्थित: ।
>>
>> svargo_ nAma kim Ananda: sa:_ api saMdeha-saMsthita: |
>>
>> अप्राप्र-स्व​~आत्म-संसिद्धे: क्रियाकाण्ड: शुभो भवेत् ॥३९॥
>>
>> a-prApta-sva~Atma-saMsiddhe: kriyAkANDa: zubho bhavet ||39||
>>
>> .
>>
>> *
>>

>> svarga: nAma kim Ananda: - *is Heaven Happiness?* =

>>
>> sa:_api saMdeha-saMsthita:
>>
>> aprAptasvAtma-saMsiddhe: kriyAkANDa: zubho bhavet
>>
>> ~sv.39 He who has not attained self-knowledge tries to snatch a little
>> pleasure through the performance of some rituals.
>>
>> ~vlm.39. We are all doubtful of the happiness, that most await on us
>> hereafter in heaven; and what are our religious acts, but for the purpose
>> of procuring some happiness to those, who are unacquainted with the
>> consummate felicity of their souls, derived from their spiritual knowledge.
>>
>>
>>

>> *40*|o/

>>
>> येन न .आसादितम् हेम रीतिम् किम् स परित्यजेत् ।
>>
>> yena na_AsAditam hema rItim kim sa* parityajet |
>>
>> चूडाला~आदि-समासङ्गाद् भवेज् ज्ञत्वम् सुखेन ते ॥४०॥
>>
>> cUDAlA~Adi-samAsaGgAd_bhavet _jJatvam sukhena te ||40||
>>
>> .
>>
>> *
>>
>> yena na_AsAditam hema
>>
>> rItim kim sa* parityajet
>>
>> cUDAlA~Adi-samAsaGgAt
>>
>> bhavet_jJatvam sukhena te
>>
>> ~sv.40 One who does not have gold clings to copper! O royal sage, you
>> could easily have become wise with the help of Cudala.
>>
>> ~vlm.40. Let they use their ornaments of brass, who have no gold
>> ornaments for their persons; so let the ignorant adhere to their ritual and
>> not the wise who are quite happy in their knowledge. But you, O prince,
>> have happily come both to your knowledge and happiness in the company of
>> Chudála and others.
>>
>> AS. BTW, I found the like 1 of v. 40 interesting:
>>
>> Would someone who has not (yet) found gold, discard brass?
>>
>> I did not know that रीति also means brass! (AB calls it पित्तल).
>>
>> It apparently also means iron rust, oxides formed on heated metals etc.
>>
>>
>>

>> 41 *Ø*

>>
>> तत् किम् अर्थम् अनर्थे ऽस्मिन् निमग्नस् त्वम् तपोमये ।
>>
>> tat kim artham anarthe _asmin nimagna:_ tvam tapomaye |
>>
>> आश्रम~आदि-विकल्पांश् असाध्यस्य .अद्य कु.कर्मण: ॥४१॥
>>
>> Azrama~Adi-vikalpAn_ a-sAdhyasya _adya ku.karmaNa: ||41||
>>
>> .
>>
>> ~jd.
>>

>> tat kim artham *- what good is that? = *
>>
>> anarthe asmin *– in this inutility = *
>>
>> nimagnas tvam *– you are immersed = *
>>
>> tapas.maye *– in the mode of tapas.Austerity = *
>>
>> Azrama~Adi-vikalpAn *- x = *
>>
>> a-sAdhyasya_adya ku.karmaNa: *- x. *

>>
>> ~sv.41 Why did you have to indulge in this useless and meaningless
>> austerity?
>>
>> ~vlm.41. Why therefore are you devoted in vain, to the observance of your
>> austerities; because the mortifications and penance of asceticism, are
>> preseribed for the expiation of the prior misdeeds of men: (and neither for
>> their salvation or eternal felicity of the souls).
>>
>> तत्किमर्थमनर्थेऽस्मिन्निमग्नस्त्वं तपोमये ।
>>
>> आश्रमादिविकल्पांशसाध्यस्याद्य कुकर्मणः ।। ४१
>>
>> VA - second line is not clear
>>
>> AS:
>> The AB commentary explains in detail.
>> Why are you immersed (निमग्नः) in this disaster (अनर्थ) of inferior
>> actions (कुकर्मणः) which only succeed by practicing numerous alternative
>> practices starting with following the rules of आश्रम -(and further
>> details of action).
>>

>> *42*|*Ø*

>>
>> आद्यन्ताव् अस्य सु.मते मध्य एव सुखम् स्म भो: ।
>>
>> Adyantau_ asya su.mate madhya* eva sukham sma bho: |
>>
>> यतस् ते समयो जातो यस्मिन् परिणमन्ति ते ॥४२॥
>>
>> yata:_ te samayo_ jAto_ yasmin pariNamanti te ||42||
>>
>> .
>>
>> *jd.
>>

>> Ady.antau_asya *- in its beginning and end = *
>>
>> su.mate *- clever man = *
>>
>> madhye eva * – between also *
>>
>> sukham sma bho: *- to pleasure surely Sir = *
>>
>> yata:_te * – having come you *
>>
>> samaya: jAta: *- x = *
>>
>> yasmin_ * – in which *
>>
>> pariNamanti te* – they assume.form. *

>>
>> ~sv.42 It has a beginning and an end, and in the middle there is an
>> appearance of happiness.
>>
>> ~vlm.42. The beginning and end of asceticism are both attended with pain,
>> the middle alone promises a short and temporary happiness; and as
>> mortifications are mere preparatory to the purification of the soul, (it is
>> better to acquire this purity by divine knowledge, than by the painful
>> practices of hermitage).
>>
>>
>>

>> *43*|*Ø*

>>
>> तपो-रूपा विकल्पांशास् तत्र बद्ध-पदो भव ।
>>
>> tapo-rUpA:_ vikalpa~aMzA:_ tatra baddha-pado_ bhava |
>>
>> चिद्.व्योम्नो नभसो ऽत्यच्छात् सर्वे भावा: समुत्थिता: ॥४३॥
>>
>> cit_vyomno_ nabhaso_ atyacchAt sarve bhAvA: samutthitA: ||43||
>>
>> .
>>

>> *jd. tapas-rUpA: vikalpa~aMzA: *- x = *
>>
>> tatra baddha-pada: bhava *- x = *
>>
>> cid.vyomna: nabhasA ati.acchAt * – x *
>>
>> sarve bhAvA: samutthitA: *- x. *

>>
>> ~sv.43 However, your austerity has in a way led to this spiritual
>> awakening. Now remain rooted in wisdom.
>>
>> ~vlm.43. Remain steady in that pure knowledge, which is said to be the
>> result of penitence; and the purity of the soul being had with the
>> clearness of the intellectual sphere, all things and thoughts will be as
>> perspicuous to view as in the clear light of the sky.
>>
>>
>>

>> *44*|*Ø*

>>
>> तथा .एव परिदृश्यन्ते तत्र .एव विलयम् गता: ।
>>
>> tathA _eva paridRzyante tatra _eva vilayam gatA: |
>>
>> इदम् कार्यम् इदम् न .इति संकल्पा ब्रह्म-बिन्दव: ॥४४॥
>>
>> idam kAryam idam na _iti saMkalpA:_ brahma-bindava: ||44||
>>
>> .
>>

>> tathA_eva paridRzyante *– and thus they appear to be = *
>>
>> tatra_eva vilayam gatA: *- and thus they dissolve = *
>>
>> idam kAryam idam na - *"This is to be done, this not"* =
>>
>> iti saMkalpA: brahma-bindava: *- such conceptions are brahmic bits. *

>>
>> ~sv.44 It is in the infinite consciousness that all these realities and
>> even the unreal notions arise and into it they dissolve. Even ideas like
>> This is to be done' and 'This is not to be done' are droplets of this
>> infinite consciousness.
>>
>> ~vlm.44. All things are seen to rise and disappear in the vacuous sphere
>> of the divine intellect, and the thoughts of our good and bad actions, are
>> as the drops of rain which mix with the waters of the immeasurable ocean of
>> the Divine soul.
>>
>>
>>

>> *45*|*Ø*

>>
>> बन्ध्यम् शिखिध्वज त्यक्त्वा पूर्णम् एव समाश्रय ।
>>
>> bandhyam zikhidhvaja tyaktvA pUrNam eva samAzraya |
>>
>> इष्टम् मे प्रार्थयस्व .इति तथा .एव प्रार्थ्यते सखे ॥४५॥
>>
>> iSTam me prArthayasva _iti tathA _eva prArthyate sakhe ||45||
>>
>> .
>>

>> *jd. bandhyam *– what is barren, *zikhidhvaja*.Firecrest, *
>>
>> tyaktvA * – having abandoned *
>>
>> pUrNam eva samAzraya *– only the Fulness have recourse to = *
>>
>> iSTam me prArthayasva_iti * – whatever you wish ask me *
>>
>> tathA eva prArthyate sakhe *– thus only ask as a friend.*

>>
>> ~sv.45 Abandon even these and rest in the unconditioned.
>>
>> ~vlm.45. Therefore, O sikhidhwaja, abandon the barren soil (of rituals),
>> and resort to the abundant field (of divine knowledge); and ask of me to
>> know your best good, as men desire to know of their best friends.
>>
>> \
>>
>> स्त्रिया तथा .एव स कथम् दयित: प्रार्थ्यते स्वयम् ।
>>
>> striyA tathA _eva sa* katham dayita: prArthyate svayam |
>>
>> संकल्प-रचितान् एतान् भावान् आपद​-भासुरान् ॥४६॥
>>
>> saMkalpa-racitAn etAn bhAvAn Apada-bhAsurAn ||46||
>>
>> .
>>
>> *jd. striyA tathA_eva x
>>

>> sa* katham dayita: prArthyate svayam *- x = *
>>
>> .
>>
>> saMkalpa-racitAn_ etAn *– these conceptual constructs = *
>>
>> bhAvAn Apada-bhAsurAn *– x*
>>
>> *... *

>>
>> ~sv.46 All these (austerity, etc. ) are indirect methods.
>>
>> ~vlm.46. As a wife that requires her husband, refrains from asking petty
>> things of him; so should you refrain from asking of triffling blessings
>> from thy God, if thou dost require thy communion with him. And know the
>> objects of thy desire, are not always for thy good. (Therefore let his will
>> be done and not their).
>>

>> *var. KG <Apata>, AB <Apada>, TPD <Apada> *AB. ... *Apada* iva
>> a-bhAsurAn a-ramaNIyAn ||
>>
>>
>>
>> *47*|*Ø*

>>
>> गृह्णन्ति न महात्मान: प्राज्ञा जल-रवीन् इव ।
>>
>> gRhNanti na mahAtmAna: prAjJA jala-ravIn iva |
>>
>> स्वर्ग-मोक्ष~आदि-फलदम् यत् किम्चित् सर्वम् एव तत् ॥४७॥
>>
>> svarga-mokSa~Adi-phaladam yat kim.cit sarvam eva tat ||47||
>>
>> .
>>
>> *
>>
>> ...
>>

>> gRhNanti na mahAtmAna: *– the mahAtmas do not grasp *
>>
>> prAjJA: jala-ravIn_ iva *– as the wise do not grasp the sun in the
>> water. *
>>
>> .
>>
>> svarga-mokSa~Adi-phaladam yat *– what bears fruits of Heaven or Freedom *
>>
>> kim.cit sarvam eva tat *- x. *

>>
>> ~sv.47 Why should one not adopt the direct method of self-knowledge?
>>
>> ~vlm.47. As no wise man runs to grasp the sun, in his reflexion in the
>> water; so should you never pursue after the pleasures of heaven or felicity
>> of liberation, after thou hast found him in thy own spirit. (Better to
>> posses the whole god than pray for a partial blessing).
>>
>> ~VA - having abandoned actions, which bring the any results, like
>>
>> svarga, moksha etc, be that light, which is seen as everything.
>>
>> ~AS: The top line is 47.2 and it completes the line 47.1.
>> It is saying that:
>> Anything which results in outcomes like स्वर्ग-मोक्ष etc. just like that
>> (like the images of the sun in water जलरवि). They look bright but there
>> is no point in grabbing them!
>>

>> *48*|o/

>>
>> त्यक्त्वा सम-सम~आभासो यो sस्य् असाव् एव वै भव ।
>>
>> tyaktvA sama-sama~AbhAsa:_ ya:_ asi_ asau_ eva vai bhava |
>>
>> सत्त्वम् सत्त्वेन नाशेन नाश्यम् हि विगत-स्पृह: ॥४८॥
>>
>> sattvam sattvena nAzena nAzyam hi vigata-spRha: ||48||
>>
>> .
>>
>> ~jd.
>>

>> tyaktvA – *having abandoned*
>>
>> sama-samAbhAsa: ya: *- appearing as a likeness what *
>>
>> asi asau eva vai - *you are is just This so* =
>>
>> bhava *- be = *
>>
>> *sattva.Clarity* –
>>
>> *w sattva.Clarity* –
>>
>> nAzena *– w destruction = *
>>
>> nAzyam hi vigata-spRha: *- x. *

>>
>> ~vlm.48. Forsake what is unstable, though it may appear as stable tothee;
>> and thou always stable, by leaving the unstable to perish by itself. (i. e.
>> All adscititious properties are unstable).
>>
>> ~sv.48-49 That which has been described as sattva should be renounced by
>> the sattva itself that is, by total freedom from it or by nonattachment to
>> it.
>>
>> स्वर्गमोक्षादिपहलदं यत्किंचित्सर्वमेव तत् ।। ४७
>>
>> त्यक्त्वा समसमाभासो योऽस्यसावेव वै भव ।
>>
>> ~VA - having abandoned actions, which bring the any results, likesvarga,
>> moksha etc, be that light, which is seen as everything.
>>
>> ~AS: The top line is 47.2 and it completes the line 47.1. It is saying
>> that: Anything which results in outcomes like स्वर्ग-मोक्ष etc. just
>> like that (like the images of the sun in water जलरवि). They look bright
>> but there is no point in grabbing them!

>> #bhA -> #AbhA -> #*samAbhA - **samAbhAti, to appear like (iva) MBh.

>>
>> \
>>
>> पदार्थ~ओघम् इमम् गृह्णन् तिष्ठ .अस्पन्दित-चित्त-भू: ।
>>
>> padArtha~ogham imam gRhNan_ tiSTha_ a-spandita-citta-bhU: |
>>
>> अपरिस्पन्द-चित्तस्य सम्सृतिर् न .इह धावति ॥४९॥
>>
>> a-parispanda-cittasya samsRti:_ na _iha dhAvati ||49||
>>
>> .
>>

>> *grasping this abundance of things*
>>
>> *remain*
>>
>> *without stimulating the affective base*
>>
>> *for the unstimulated Affection*
>>
>> *the course of creation does not run here.*
>>
>> .
>>
>> *~vlm.49. Knowing the instability of things, preserve the stability of

>> thy mind, because the motionless mind perceives no fluctuation of its

>> thoughts, nor the changes and motions of things (as in sound sleep). *
>>
>>
>>
>> *50*|o/

>>
>> पौरुष-प्रभवा साधो विपत्तिर् हि मतौ तथा ।
>>
>> pauruSa-prabhavA sAdho vipatti:_ hi matau tathA |
>>
>> यानि यानि .इह दु:खानि प्रस्फुरन्ति जगत्.त्रये ॥५०॥
>>
>> yAni yAni _iha du:khAni prasphuranti jagat.traye ||50||
>>
>> .
>>
>> *jd.
>>

>> pauruSa-prabhavA *- x = *
>>
>> o *sAdhu* =
>>
>> vipatti: hi matau tathA *- x = *
>>
>> yAni.yAni_iha du:khAni *- x = *
>>
>> prasphuranti jagat.traye* – (when) they are projected in the Triple
>> World. *
>>

>> ~vlm.50. All our evils proceed, from the acts of our bodies, as well as
>> from the thoughts and action of our minds; these two are main springs of
>> the miseries of men, in all places and times.
>>
>> ~sv.50-51 Whatever sorrow arises in the three worlds, O king, arises only
>> from mental craving.
>>

>> भू #bhU -> #bhava -> #*prabhava‑ *- prominent, excelling, distinguished

>> rv. • m. production, source, origin, cause of existence (as father or
>> mother, also "the Creator"), birthplace (often ifc., with f. -A, springing
>> or rising or derived from, belonging to) mn. • might, power (= <prabhAva>)
>> - y3.002.016 -
>>

>> #pat -> patti -> #*vipatti* -f.- failure, adversity, calamity,
>> destruction, ruin, death.
>>
>>
>>
>> *51*|*Ø*

>>
>> चेतश् चापल.जान्य् एव तानि.तानि महीपते ।
>>
>> ceta:_ cApala.jAni_ eva tAni.tAni mahIpate |
>>
>> स्थिरम् शान्तम् गत-स्पन्दम् यस्य चित्तम् अचापलम् ।
>>
>> sthiram zAntam gata-spandam yasya cittam a-cApalam |
>>
>> सदा .एव स महा~आनन्दी साम्राज्यस्य स भाजनम् ॥५१॥
>>
>> sadA _eva sa:_ mahA~AnandI sAmrAjyasya sa:_ bhAjanam ||51||
>>
>> .
>>

>> *jd. cetas cApala.jAnI eva *– born of vibrant affectivity = *
>>
>> tAni.tAni mahIpate *– are they, Lord of the Earth, = *
>>
>> sthiram zAntam gata-spandam *– solid, quiet, emotionless = *
>>
>> yasya cittam a-cApalam* – whose citta~Affection is non-vibrant = *
>>
>> sadA_eva sa* mahA~AnandI *– always indeed it is great Happiness = *
>>
>> sAmrAjyasya sa* bhAjanam* – the enjoyment of the kingdom. *

>>
>> ~vlm.51. Curb the fickleness of your mind, and be ever calm and quiet; if
>> you desire to enjoy the happiness of quiet and rest.
>>
>> ~sv.50-51 Whatever sorrow arises in the three worlds, O king, arises only
>> from mental craving.
>>

>> *jd. cetas cApala.jAnI eva *– born of vibrant affectivity = *tAni.tAni
>> mahIpate* – are they, Lord of the Earth, = *sthiram zAntam gata-spandam*
>> – solid, quiet, emotionless = *yasya cittam a-cApalam* – whose
>> citta~Affection is non-vibrant = *sadA_eva sa* mahA~AnandI* – always
>> indeed it's great Happiness = *sAmrAjyasya sa* bhAjanam* – the enjoyment
>> of the kingdom. *
>>
>>
>>
>> *52*|o/

>>
>> अथ चेतसि तत्त्वज्ञ स्पन्द~अस्पन्दौ त्वम् एकताम् ।
>>
>> atha cetasi tattvajJa spanda~a.spandau tvam ekatAm |
>>
>> नीत्वा तिष्ठ यथाकामम् ऐक्यम् आगत्य शाश्वतम् ॥५२॥
>>
>> nItvA tiSTha yathAkAmam aikyam Agatya zAzvatam ||52||
>>
>> .
>>
>> ~jd.
>>

>> atha cetasi *- next you conceive = *
>>
>> tattvajJa *- Thatness-Knower = *
>>
>> spanda~a.spandau tvam ekatAm *– the vibrant and nonvibrant as your
>> oneness = *
>>
>> nItvA tiSTha yathAkAmam *- x = *
>>
>> aikyam Agatya zAzvatam *- x. *

>>
>> ~sv.52 If you are established in that state of equanimity which treats of
>> both movement and non-movement of thought as non-different, you will rest
>> in the eternal.
>>
>> ~vlm.52. Know all motions and its want to dwindle into perfect rest, in
>> the mind of the truly wise men; hold them therefore in equal light and be
>> happy forever.
>>
>>
>>

>> *FIRECREST**—*
>>
>>
>>
>> *53*|*Ø*

>>
>> कथम् ऐक्यम् विभो यात: स्पन्द-अ.स्पन्दाव् इमाव् उभौ ।
>>
>> katham aikyam vibho_ yAta: spanda~a.spandau_ imau_ ubhau |
>>
>> सर्व.संशय-विच्छेद-कारिन्.न् एतद् वद आशु मे ॥५३॥
>>
>> sarva.saMzaya-viccheda-kArin.n_ etat_ vada _Azu me ||53||
>>
>> .
>>

>> *jd. katham aikyam vibho yAta: *- how, sir, has unity come = *
>>
>> spanda~a.spandau imau ubhau *- vibrant/nonvibrant both these = *
>>
>> sarva.saMzaya-viccheda-kArin *– dissecting every doubt = *
>>
>> etad vada Azu me *- this tell me quickly. *

>>
>> ~vlm.53. Sikhidhwaja said:—Tell me sir, how can the motion and force of a
>> thing be one and the same with its immobility and rest; and you who are the
>> remover of my doubts, will I dare say quickly clear this point to me.
>>
>> ~sv.53-54 There is only one infinite consciousness.
>>
>>
>>

>> *kumbha.Pot—*
>>
>>
>>
>> *54*|*Ø*

>>
>> एकम् वस्तु जगत्-सर्वम् चिन्~मात्रम् वार् इव .अम्बुधि: ।
>>
>> ekam vastu jagat.sarvam cit_mAtram vA:_iva_ambudhi: |
>>
>> तदेव स्पन्दते धीभि: शुद्ध-वार् इव वीचिभि: ॥५४॥
>>
>> tadeva spandate dhIbhi: zuddha-vAr iva vIcibhi: ||54||
>>
>> .
>>

>> ekam vastu *- one substance = *
>>
>> jagat.sarvam *- the whole world = *
>>
>> cit.mAtram *- measured Consciousness = *
>>
>> vA:_iva_ambudhi:* - like water and the sea = *
>>
>> tadeva spandate dhIbhi: *- *then as.if *– *That only *– is vibrant with
>> thoughts** =*
>>
>> zuddha-vA:_iva vIcibhi: *- like still water with waves. *

>>
>> ~vwv.244. The entire universe is one substance, (namely), mere
>> consciousness, as the ocean is (only) water. That alone throbs through the
>> (different) intellect s, as mere water through waves.
>>
>> ~vlm.54. Kumbha replied:—There is one thing only, which also the all and
>> whole of this universe; it is as the water of the sea, and is agitated by
>> its intelligence, as the sea water is agitated into billows.
>>
>> ~sv.53-54 There is only one infinite consciousness.
>>
>> AB. vA: iva ... ||
>>

>> *jd.54 - ekam vastu *- one substance = *jagat.sarvam *- the whole world
>> = *cit.mAtram *- measured Consciousness = *vA:_iva_ambudhi:* - like
>> water and the sea = *tadeva spandate dhIbhi: *- *then as.if *– *That
>> only *– is vibrant with thoughts** = *zuddha-vA:_iva vIcibhi: *- like

>> still water with waves. *
>>
>>
>>

>> ब्रह्म चिन्.मात्रम् अमलम् सत्त्वम् इत्य्.आदि-नामकम् ।
>>
>> brahma cit.mAtram amalam sattvam iti.Adi-nAmakam |
>>
>> यद् गीतम् तद् इदम् मूढा: पश्यन्त्य्_अङ्ग जगत्.त्रया ॥५५॥
>>
>> yat_gItam tat_idam mUDhA: pazyanti_aGga jagat.trayA ||55||
>>
>> .
>>

>> *the brahman.Immensity* is *immaculate*
>>
>> *:*
>>
>> *as measured Consciousness*
>>
>> *described by "sattva" and similar Terms*
>>
>> *that This the foolish see, sadly, as the Triple World.*
>>
>> .
>>
>>
>>
>> *56*|*Ø*

>>
>> चित्.स्पन्द एव सर्वस्वम् सर्गे तस्माद्*द् हि संसृति: ।
>>
>> cit.spanda* eva sarvasvam sarge tasmAt* hi saMsRti: |
>>
>> परिस्पन्दो हि विन्ध्य~आदि-शब्द-स्पन्द-समम् परम् ॥५६॥
>>
>> parispanda:_ hi vindhya~Adi-zabda-spanda-samam param ||56||
>>
>> .
>>
>> *jd.56
>>

>> cit.spanda_ eva *– only in vibrant Consciousness *
>>
>> sarvasvam *- x = *
>>
>> sarge tasmAt hi saMsRti: *- in creation from That since saMsAra is
>> effected *
>>
>> parispanda: hi *- x = *
>>
>> vindhya~Adi-zabda-spanda-samam param* – *
>>
>> *x vindhya*~Adi-zabda-spanda-samam param*. *

>>
>> ~vlm.56. The agitation of the intellect is all in all in the world and
>> constitute the moving principle of the universe (or the main spring of the
>> cosmos?
>>
>> ~sv. Movement (agitation) as also non-movement in that infinite
>> consciousness are only notions in the mind of the spectator: the totality
>> of the infinite consciousness is all these but devoid of such notions. Its
>> reality is beyond words!
>>
>>
>>

>> *57*|*Ø*

>>
>> चित: स एव चेत् स्पन्दस् तथास्पन्दश् च भावित: ।
>>
>> cita: sa* eva cet spanda:_ tathAspanda:_ ca bhAvita: |
>>
>> एक-रूपतया नाम तत्र .इदम् अमलम् शिवम् ॥५७॥
>>
>> eka-rUpatayA nAma tatra _idam amalam zivam ||57||
>>
>> .
>>
>> *jd.
>>

>> cita: sa* eva cet spanda: *- if it is only spanda.Vibration of
>> Consciousness = *tathAspanda: ca bhAvita: *- and that vibrancy will
>> become = *
>>
>> eka-rUpatayA nAma *- namely by the form of Oneness = *
>>
>> tatra_idam amalam zivam *- there this is immaculate shiva. *

>>
>> ~vlm.57. The agitation of the intellect being concomitant with the divine
>> spirit, it is alike to its stillness, and the unity of these two forms the
>> spirit of God called Siva or Zeus.
>>
>> ~sv. Movement (agitation) as also non-movement in that infinite
>> consciousness are only notions in the mind of the spectator: the totality
>> of the infinite consciousness is all these but devoid of such notions. Its
>> reality is beyond words!
>>

>> *jd.57 - cita: sa* eva cet spanda: *- if it is only spanda.Vibration of
>> Consciousness = *tathAspanda: ca bhAvita: *- and that vibrancy will
>> become = *eka-rUpatayA nAma *- namely by the form of Oneness = *tatra_idam
>> amalam zivam *- there this is immaculate shiva. *
>>
>> \

>>
>> सर्गश् चित्.स्पन्द.मात्र~आत्मा सम्यग्.दृष्टौ विलीयते ।
>>
>> sarga:_ cit.spanda.mAtra~AtmA samyak.dRSTau vilIyate |
>>
>> उदेत्य् अ-सम्यग्.दृष्टीनाम् रज्ज्वाम् सर्प-भ्रमो यथा ॥५८॥
>>
>> udeti_a-samyag.dRSTInAm rajjvAm sarpa-bhramo_ yathA ||58||
>>
>> .
>>

>> *the nature of creation is a mode of spanda.Vibration*
>>
>> *:*
>>
>> *in Total.Vision it subsides, it arises for those without Total.Vision*
>>
>> *like the rope with its delusive snake*
>>
>> *.*

>>
>> ~vlm..58. The agitation of the divine spirit in the work of creation,
>> vanishes before the sight of perfect understandings; though it appears to
>> be in active operation to the ignorant, who view it as they do a false
>> snake in the rope·
>>
>> ~sv. Movement (agitation) as also non-movement in that infinite
>> consciousness are only notions in the mind of the spectator: the totality
>> of the infinite consciousness is all these but devoid of such notions. Its
>> reality is beyond words!
>>
>>
>>

>> *59*|*Ø*

>>
>> स-स्पन्दा चित् तद् अभिधा नि:स्पन्दा त्व् इयम् आतता ।
>>
>> sa-spandA cit tat_abhidhA ni:spandA tu_ iyam AtatA |
>>
>> तुर्यातीत-पदारूढा वाचा वक्तुम् न पार्यते ॥५९॥
>>
>> turyAtIta-padArUDhA vAcA vaktum na pAryate ||59||
>>
>> .
>>

>> *jd. sa-spandA cit tat-abhidhA *– with spanda.Vibration, Consciousness
>> is called That = *
>>
>> ni:spandA tu iyam AtatA *– but without spanda this extension = *
>>
>> turyAtIta-padArUDhA *– ascended to the state beyond the Fourth = *
>>
>> vAcA vaktum na pAryate *– words are not sufficient to express. *

>>
>> ~vlm.59. The intellect is ever busy and active, from which it derives its
>> name (chit—intellect). But the inactive spirit which is all pervasive, is
>> both inexpressible as well as inconceivable, owing to its devoid of all
>> attributes (turyátita).
>>
>> ~sv. Movement (agitation) as also non-movement in that infinite
>> consciousness are only notions in the mind of the spectator: the totality
>> of the infinite consciousness is all these but devoid of such notions. Its
>> reality is beyond words!
>>

>> *jd.59 - sa-spandA cit tat-abhidhA* – with spanda.Vibration,
>> Consciousness is called That = *ni:spandA tu iyam AtatA* – but without
>> spanda this extension = *turyAtIta-padArUDhA* – ascended to the state
>> beyond the Fourth = *vAcA vaktum na pAryate *– words are not sufficient
>> to express. *
>>
>> \

>>
>> शास्त्र-सज्जन-सम्पर्क-संतत~अभ्यास-योगत: ।
>>
>> zAstra-sajjana-samparka-saMtata~abhyAsa-yogata: |
>>
>> कालेन .अमलताम् याते चेतसि .इन्दाव् इव .उदिता ॥60||
>>
>> kAlena _amalatAm yAte cetasi _indau_ iva _uditA ||60||
>>
>> .
>>

>> *thru shAstra & Good.Company together,with yogic *p*ractice*
>>
>> *with time clarity comes to **the Affectivity*
>>
>> *like the arisen moon*
>>
>> *. *

>>
>> ~vlm.60. It is by long study of the sástras and association with the
>> wise, as also by continued practice of yoga, that the light of the supreme
>> spirit dawns in the inner soul. like the rising moon with her benign beams.
>>

>> *~sv. Movement (agitation) as also non-movement in that infinite

>> consciousness are only notions in the mind of the spectator: the totality
>> of the infinite consciousness is all these but devoid of such notions. Its

>> reality is beyond words!*
>>
>> *jd.60. zAstra-sajjana-samparka-saMtata~abhyAsa-yogata: *- thru *
>> *shAstra-Good.People*-*company*-*together*~*Practical*-*yoga** = *kAlena_amalatAm
>> yAte* – with time to immaculacy comes = *cetasi_indau_iva_uditA* – in *
>> *chetas.Affectivity** like the moon arisen*
>>
>>
>>
>> *61*|*Ø*

>>
>> एतत् केवलम् आभातम् स्व~अनुभूतिभिर् आततम् ।
>>
>> etat kevalam AbhAtam sva~anubhUtibhi:_Atatam |
>>
>> कथ्यते स्व~अनुभूतेषु स्वयम् स्वम् रूपम् आत्मना ॥६१॥
>>
>> kathyate sva~anubhUteSu svayam svam rUpam AtmanA ||61||
>>
>> .
>>

>> *jd.61. etat kevalam AbhAtam *– this unified projection *
>>
>> sva~anubhUtibhi: Atatam *– thru its self-evidence outspread *
>>
>> kathyate sva~anubhUteSu *– is shown in its self.experience *
>>
>> svayam svam rUpam AtmanA *- itself its.own form by the self. *
>>
>> *~vlm.61. The supreme spirit is only to be perceived by our

>> understanding, from the benign rays which it spreads over it; and this says
>> by the wise to be the light of the holy spirit.*
>>

>> *~sv. Movement (agitation) as also non-movement in that infinite

>> consciousness are only notions in the mind of the spectator: the totality
>> of the infinite consciousness is all these but devoid of such notions. Its

>> reality is beyond words!*
>>
>>
>>
>> *62*|*Ø*

>>
>> प्राप्तो ऽसि सारम् स्वम् अनादि-मध्यम्
>>
>> prApta:_ asi sAram svam an-Adi-madhyam
>>
>> अत्र .एव तिष्ठ स्व.पदे निविष्ट: ।
>>
>> atra_eva tiSTha sva.pade niviSTa: |
>>
>> नो रूप-निर्भेद-महा.चिद्-आत्मा
>>
>> nô rUpa-nirbheda-mahA.cit_AtmA
>>
>> जातो ऽसि साधो खलु वीतशोक: ॥६२॥
>>
>> jAta:_ asi sAdho khalu vItazoka: ||62||
>>
>> .
>>

>> prApta:_asi *– you have got = *
>>
>> sAram svam *– your.own essence = *
>>
>> an-Adimadhyam *without beginning or middle *
>>
>> atra eva *– here *eva
>>
>> tiSTha sva.pade niviSTa: *- rest in your self.state settled *
>>
>> nô fuzzy ô, na~u / na: *- x = *
>>
>> rUpa-nirbheda-mahA.cid-AtmA *– divested of partial form, the great
>> Consciousness-Self *
>>
>> jAta:_asi sAdho khalu vItazoka: *- you've become, sAdhu, indeed free
>> from grief. *
>>

>> ~vlm.62. You have now known the essence of your soul, which is without
>> its begining, middle and end, and must for ever continue in it as your real
>> and true state; there is no other distinct form of the great intellectual
>> soul, wherefore know this as yourself, and remain from all sorrow and pain.
>>
>> ~sv. Movement (agitation) as also non-movement in that infinite
>> consciousness are only notions in the mind of the spectator: the totality
>> of the infinite consciousness is all these but devoid of such notions. Its
>> reality is beyond words!
>>
>>
>>
>>
>>
>>
>>

>> *o*ॐ*m*
>>
>>
>>
>>
>>
>> *sarga 6.101 *

>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>

>>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA _ucyate jIva:
>>
>> संक​ल्पात्स मनो_ भवेत् ।
>>

>> saMkalpAt sa:_ man*a:_* bhavet |

>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>

>> *O**ॐ*m

>>
>>
>>
>> +++
>>
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>> <https://groups.google.com/d/msgid/yoga-vasishtha/c5f4d7ac-26fd-47ef-b762-82dc103a6a89%40googlegroups.com?utm_medium=email&utm_source=footer>
>> .