fm5027 2.mr08 bali.yoga .z35

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jivadas

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Mar 8, 2016, 10:20:25 PM3/8/16

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fm5027 2.mr08 bali.yoga .z35

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y5027 2.mr08 bali.yoga .z35

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work in progress.v16

Oॐm

bali.yoga

vasiShTha said

—

सुर-असुर-सभा-ज्येष्ठे तस्मिन्_भृगु.सुते गते ।

मनसा चिन्तयाम्.आस बलिर्_बुद्धिमताम् वर: ॥५।२७।१॥

sura-asura-sabhA-jyeSThe tasmin_bhRgu.sute gate |

manasA cintayAm.Asa balir_buddhimatAm vara: ||

5|27|1||

वसिष्ठ: उवाच #vasiShTha: सुर.असुर-सभा=ज्येष्ठे when the best of the assembly of सुर Brightlings and असुर Darklings, तस्मिन् then, भृगु.सुते the son of bhRgu गते being gone, मनसा चिन्तयाम्.आस बलि: bali the Strong gave.thought in his Mind, बुद्धिमताम् वर: the best of the intelligent.

~m.1 O best of people, as soon as sage Sukra left King Bali started reflecting thus.

~sv.1-2-3 After Sukra left, BALI reflected thus:

~vlm.1 VASISHTHA said:—After Sukra, the son of Bhrigu and senior in the assembly of gods and demigods, had made his departure, Bali the best among the intelligent, reflected thus in himself.

युक्तमुक्तम् भगवता चिदेव_इदम् जगत्.त्रयम् ।

चिद्_sहम् चिद्_इमे लोकाश्_चिद्_आशाश्_चिद्_इयम् क्रिया ॥२॥

yuktamuktam bhagavatA cideva_idam jagat.trayam |

cid_aham cid_ime lokAz_cid_AzAz_cid_iyam kriyA ||2||

~m.2-3 What Bhagawan said is true. These three worlds are consciousness alone. I am consciousness. My worlds are consciousness. The quarters are consciousness. The works are consciousness. All that is outside and that is inside is consciousness. There is nothing that can exist contrary to consciousness.

~sv.1-2-3 After Sukra left, BALI reflected thus: What my preceptor said to me was indeed correct and appropriate. Surely, all that is consciousness and there is naught else.

~vlm.2. Truly has the seer said, that the Intellect composes the three worlds, and that I am this Intellect, and the Intellect fills all the quarters, and shows itself in all our actions.

स-बाह्य.अभ्यन्तरे सर्वम् चिद्_एवम् परम.अर्थत: ।

अस्ति चिद्_व्यतिरेकेण न_इह किं.चन कुत्र.चित् ॥३॥

sa-bAhya.abhyantare sarvam cid_evam parama.arthata: |

asti cid_vyatirekeNa na_iha kiM.cana kutra.cit ||3||

sa=bAhya-abhyantare sarvam cid_evam paramArthata:

asti cid_vyatirekeNa na iha kiMcana kutracit

~m.2-3 ... All that is outside and that is inside is consciousness. There is nothing that can exist contrary to consciousness.

~sv.1-2-3 After Sukra left, BALI reflected thus: ... Surely, all that is consciousness and there is naught else.

~vlm.3. It is the Intellect which pervades the inside and outside of Intellect.

अयम्_आदित्य इत्य्_sर्को न चिता यदि चेत्यते ।

तद्_sर्क-तमसोर्_भेद: क इह_इव_उपलभ्यते ॥४॥

ayam_Aditya ity_arko na citA yadi cetyate |

tad_arka-tamasor_bheda: ka iha_iva_upalabhyate ||4||

ayam_Aditya ity_arko na citA yadi cetyate

tad_arka-tamasor_bheda: ka iha_iva_upalabhyate

m.4-8 If sun is not activated as light where is the distinction between light and darkness?

~sv.4 It is when that infinite consciousness entertains the concept 'This is sun' that the sun is distinguished from darkness: it is consciousness that distinguishes light from darkness.

~vlm.4. It is the Intellect that perceives the sunbeams and moonlight, or else there would be no distinction between them and darkness, had not there been this intellectual perception.

इयम् भूर्_इति भूरेषा चिता यदि न चेत्यते ।

भूमे: किम् नाम भूमित्वम् तद्-भव्ये भव्यताम् गतम् ॥५॥

iyam bhUr_iti bhUreSA citA yadi na cetyate |

bhUme: kim nAma bhUmitvam tad-bhavye bhavyatAm gatam ||5||

iyam bhUr iti

bhUr eSA

citA yadi na cetyate

bhUme: kim nAma bhUmitvam

tad-bhavye bhavyatAm gatam

m.5 If earth is not made by consciousness to exhibt solidity, where is that distinctive earthness?

~sv.5 It is consciousness that cognises earth as earth, the directions in space as such directions and the whole world as the world.

~vlm.5. If there were no such intellectual perception as this earth is land, then there would be no distinction of earth and water, nor the word earth apply to land.

इमा दिशो दिश इति चेत्यन्ते न चिता यदि ।

तत्_किम् नाम दिशाम् दिक्त्वम् शैलानाम् च_sपि का_sद्रिता ॥६॥

imA dizo diza iti cetyante na citA yadi |

tat_kim nAma dizAm diktvam zailAnAm ca_api kA_adritA ||6||

imA dizo diza iti cetyante na citA yadi

tat_kim nAma dizAm diktvam zailAnAm ca_api kA_adritA

m.6-7-8 If quarters are not objectified as quarters, how can they be different from the character of mountain? If the world is not activated as the mutable one, how can it be different from sky? If body is not made to exhibit the characteristic bodiness by consciousness, then what is the individuality of their existence?

~sv.6-7-8 If consciousness did not recognise a mountain, would it exist as a mountain?

~vlm.6. If the Intellect would not understand the vast space as the quarters of the sky, and the mountains as vast protuberances on earth; then who would call the sides and the mountains by those names?

इदम् जगज्_जगद्_इति चिता यदि न चेत्यते ।

तत्_किम् जगत्त्वम् जगतो नभस्त्वम् नभसो_sथ किम्॥७॥

idam jagaj_jagad_iti citA yadi na cetyate |

tat_kim jagattvam jagato nabhastvam nabhaso_'tha kim||7||

idam jagaj_jagad_iti citA yadi na cetyate

tat_kim jagattvam jagato nabhastvam nabhaso_'tha kim

~vlm.7. If the world were not known as the world and the vacuum as vacuity, then who would distinguish them by the names that are in common use?

~sv.6-7-8 If consciousness did not recognise a mountain, would it exist as a mountain?

कायो_sयम् पर्वत-आकारश्_चिता चिता यदि न चेत्यते ।

तत्_किम् नाम शरीरत्वम् शरीरस्य शरीरिणाम्॥८॥

kAyo_'yam parvata-AkAraz_citA citA yadi na cetyate |

tat_kim nAma zarIratvam zarIrasya zarIriNAm||8||

kAyo_'yam parvata-AkAraz_citA citA yadi na cetyate

tat_kim nAma zarIratvam zarIrasya zarIriNAm

~sv.6-7-8 If consciousness did not recognise a mountain, would it exist as a mountain?

~vlm.8. If this big body was not perceived by the intellect, how proper could the bodies of embodied beings be called by their names?

*jd.8 -

चिद्_इन्द्रियानि चित्_कायश् चिन्_मनश् चित्_तदेषणा ।

cid_indriyAni cit_kAyaz cin_manaz cit_tadeSaNA |

चिद्_अन्तश् चिद्_बहिश् चित्_खम् चिद्_भावाश् चिद्_भव-स्थिति: ॥९॥

cid_antaz cid_bahiz cit_kham cid_bhAvAz cid_bhava-sthiti: ||

09||

Consciousness is =

indriyAni

Consciousness is =

kAyaz

Consciousness is =

manaz

Consciousness is =

tadeSaNA

Consciousness is =

antaz

Consciousness is =

bahiz

Consciousness is =

kham

Consciousness is =

bhAvAz

Consciousness is =

bhava-sthiti: - x.

~m.9-10 Senses are consciousness. Sky is consciousness. All is onsciousness. I am the one who feel all the sense responses, not the body.

~sv.9 Consciousness itself is all this: including the senses, the body, the desires that arise in the mind, whatever is within and whatever is outside, space and even changing phenomena.

~vlm.9. The Intellect resides in every organ of sense, it dwells in the body mind and all its desires; the intellect is in the internal and external parts of the body, and the intellect is all that is in existent and non-existent. (Because the intellect has the notions of all these things, which would not come to exist, if they were not in the intellect).

चित्ता_एव_एनम्_sहम् सर्वम् स्पर्शन-एषण-पूर्वकम् । करोमि मात्र-संस्पर्शम् शरीरेण न किं.चन ॥१०॥

cittA_eva_enam_aham sarvam sparzana-eSaNa-pUrvakam | karomi mAtra-saMsparzam zarIreNa na kiM.cana ||

10||

cittA_eva enam_aham sarvam sparzana-eSaNa-pUrvakam - x =

karomi mAtra-saMsparzam zarIreNa na kiM.cana - x.

m.9-10 Senses are consciousness. Sky is consciousness. All is consciousness. I am the one who feel all the sense responses, not the body.

~sv.10 It is indeed on account of that consciousness that I am able to come into contact with the objects and experience them, not because of the body itself.

~vlm.10. The Intellect forms my whole-self, by its feeling and knowing of everything that I feel and know; or else I can neither perceive or conceive nor do anything with my body alone, and without guidance of the intellect.

किम्_sनेन शरीरेण काष्ठ-लोष्ट=समेन मे । अशेष-जगद्-एक-आत्मा चिद्_sहम् चेतन-आत्मक: ॥११॥

kim_anena zarIreNa kASTha-loSTa=samena me | azeSa-jagad-eka-AtmA cid_aham cetana-Atmaka: ||

11||

kim_anena zarIreNa kASTha-loSTa=samena me - x =

azeSa-jagad-eka-AtmA cid_aham cetana-Atmaka: - x.

~m.11 This body is stupid, inconscient and is of no use to me.

~vlm.11. What avails this body of mine, which is inert and insensible as a block of wood or stone; it is the intellect that makes my self, and it is the intelligent spirit which is the universal Soul.

~sv.11 Regardless of the body, I am consciousness, which is the self of the entire universe.

अहम् चिद्.अम्बरे भानाव्_sहम् चिद्_भूत-पञ्जरे । सुर.असुरेषु चिद्_sहम् स्थावरेषु चरेषु च ॥१२॥

aham cid.ambare bhAnAv_aham cid_bhUta-paJjare | sura.asureSu cid_aham sthAvareSu careSu ca ||

12||

aham - x =

cid.ambare bhAnau - x =

aham - x =

cid_bhUta-paJjare - x =

sura.asureSu - x =

cit aham - x =

sthAvareSu careSu ca - x.

~vwv.915. I am the consciousness in the sky and the sun. I am the consciousness in the cage of the five elements (i.e., the body). I am the consciousness in the gods and demons and also in the movable and immovable things.

~m.12 All this immense, infinite world is one with Self. I am consciousness ether. I am the cage of all consciousness elements. I am the consciousness in gods, asuras, mobile and immobile things.

~vlm.12. I am the intellect which resides in the sun and in the sky, and I am the intellect which dwells in the bodies of all beings; I am the same intellect which guides the gods and demigods, and dwells alike in the movables and immovable bodies.

चिद्_sस्ति_इह द्वितीया हि कल्पना_एव न विद्यते ।

cid_asti_iha dvitIyA hi kalpanA_eva na vidyate |

द्वितस्य_s.संभवाल्_लोके क: शत्रु: कश्_च वा सुहृत् ॥१३॥

dvitasya_a.saMbhavAl_loke ka: zatru: kaz_ca vA suhRt ||

13||

cid asti iha - Consciousness is here =

dvitIyA hi - for a second =

kalpanA = eva - indeed/such =

na vidyate – is not known.to.be =

dvitasya – of the second =

a.saMbhavAt loke - because.of its un.becoming in the world =

ka: zatru: - who the enemy? =

kaz_ca vA suhRt - and who the friend?

~m.13 There is only consciousness in the universe. Nothing else can even be imagined. Then who is friend and who is enemy?

~sv.13 Since consciousness exists one without a second, who is my friend and who is my enemy?

~vlm.13. The intellect being the sole existence, it is in vain to suppose aught besides; and their being naught otherwise, there can be no difference of a friend or foe to us.

*jd.13 - cid asti iha - Consciousness is here = dvitIyA hi - for a second = kalpanA = eva - indeed/such = na vidyate – is not known.to.be = dvitasya – of the second = a.saMbhavAt loke - because.of its un.becoming in the world = ka: zatru: - who the enemy? = kaz_ca vA suhRt - and who the friend?

एनम् निश्चयम्_आदाय विलोकयसि हेलया ।

enam nizcayam_AdAya vilokayasi helayA |

स्वयम्_एव_आत्मना_आत्मानम्_sनन्तम् पदम्_आप्स्यसि ॥१४॥

svayam_eva_AtmanA_AtmAnam_anantam padam_Apsyasi ||

14||

enam nizcayam AdAya - about this have no doubt =

vilokayasi helayA - you can easily perceive - =

svayam eva - personally: =

AtmanA - by yourself =

AtmAnam – to yourself =

anantam padam - to the Boundless State =

Apsyasi - you come.

~m.14 If the body called Bali is shattered, nothing of consciousness is shattered.

~sv.14 Even if the head of the body known as Bali is cut off, does the infinite consciousness lose its head?

~vlm.14. What is it if I Bali, strike off the head of a person from his body, I can not injure the soul which is everywhere and fills all space.

*jd.14 - enam nizcayam AdAya - about this have no doubt = vilokayasi helayA - you can easily perceive - = svayam eva - personally: = AtmanA - by yourself = AtmAnam – to yourself = anantam padam - to the Boundless State = Apsyasi - you come.

चिता संचेतितो द्वेषो द्वेषो भवति न_sन्यथा ।

citA saMcetito dveSo dveSo bhavati na_anyathA |

तस्माद्_द्वेष.आदय: सर्वे भाव.अभावश्_चिद्.आत्मका: ॥१५॥

tasmAd_dveSa.Adaya: sarve bhAva.abhAvaz_cid.AtmakA: ||

15||

citA - by Consciousness =

saMcetita: - "con.consciousnessed" - x =

dveSa: - what is hostile =

dveSa: bhavati - hostile becomes =

na anyathA – not otherwise =

tasmAt - because.of.that =

dveSa.Adaya: - hostility &c =

sarve bhAva-abhAva: - are all, felt or unfelt, =

cid.AtmakA: - the selflings of Consciousness.

~m.15 Only when hate is activated by consciousness can hate become hatred, not otherwise. And so all such emotions are mere forms of consciousness.

~vlm.15. The feelings of love and enmity are properties of the intellect (Soul), and are not separated from it by its separation from the body. Hence the passions and feelings are inseparable from the Intellect or soul.

~sv. Even hate and other such qualities are but modifications of consciousness. Hence, again, there is neither hate nor attachment, neither mind nor its modifications — since the consciousness is infinite and absolutely pure, how can perversions arise in it?

न चित्तो व्यतिरेकेण प्रविचार्य_sपि किं.चन । आसाद्यते किल स्फाराद्_sस्मात्_त्रि.भुवन-उदरात् ॥१६॥

na citto vyatirekeNa pravicArya_api kiM.cana | AsAdyate kila sphArAd_asmAt_tri.bhuvana-udarAt ||

16||

na citto vyatirekeNa pravicAryApi kiMcana x

AsAdyate kila sphArAd_asmAt_tribhuvana-udarAt

~m.16 To think of it, there is nothing that is contrary to consciousness in these three worlds.

~vlm.16. There is nothing to be thought of beside the Intellect, and nothing to be obtained anywhere, except from the spacious womb of the Intellect, which comprehends all the three worlds.

न द्वेषो_ऽस्ति न रागो_ऽस्ति न मनो न_sस्य वृत्तय: ।

चिन्.मात्रस्य_sति.शुद्धस्य विकल्प-कलना कुत: ॥१७॥

na dveSo_'sti na rAgo_'sti na mano na_asya vRttaya: |

cin.mAtrasya_ati.zuddhasya vikalpa-kalanA kuta: ||17||

na dveSa: asti There is no hatred,

na rAga: asti is no passion,

na manas no mind,

na asya vRttaya: nor its motion/ideas,

cit-mAtrasya of a measure of Chit-Consciousness,

ati-zuddhasya of the utterly-pure,

vikalpa-kalanA kutas as sam-kalpa is con-ception, vi-kalpa is dis-ception

#vikalpa-kalanA

~m.17 There is no hatred. These is no fondness. There are no mental movements. Where are the movements which are not that pure transcendent consciousness?

~vlm.17. But the passions and feelings, the mind and its powers, are mere attributes and not properties of the Intellect; which being altogether a simple and pure essence, is free from every attribute.

चिद्_sहम् सर्व.गो व्यापी नित्य-आनन्द.मय-आत्मक: ।

विकल्प-कलना-अतीतो द्वितीय-अंश-विवर्जित: ॥१८॥

cid_aham sarva.go vyApI nitya-Ananda.maya-Atmaka: |

vikalpa-kalanA-atIto dvitIya-aMza-vivarjita: ||18||

cid_aham sarva.go vyApI nitya-Ananda.maya-Atmaka:

vikalpa-kalanA-atIto dvitIya-aMza-vivarjita:

#aMsavivarjita:

~m.18. I am consciousness. I am in everything, everywhere. I am full of bliss eternally. I am beyond all modifications and apprehensions. I have no second.

~vlm.18. The Intellect chit is the Ego, the omnipresent, all pervasive and ever felicitous soul; it is beyond all other attributes, and without a duality or parts.

चितिश्_चिद्_इति यन्_नाम निर्नामाया न नाम तत् ।

शब्द-आत्मिका_एषा चिच्.छक्ति: परिस्फुरति सर्वगा ॥१९॥

citiz_cid_iti yan_nAma nirnAmAyA na nAma tat |

zabda-AtmikA_eSA cic.chakti: parisphurati sarvagA ||19||

citiz_cid_iti yan_nAma nirnAmAyA na nAma tat

zabda-AtmikA_eSA cic.chakti: parisphurati sarvagA

~m.19 There is nothing like a symbol for consciousness (to say that this is the name, this is the form). Consciousness energy flashes and sparkeles as sound in all.

~sv.19 Consciousness is not its name, it is but a word! It has no name.

~vlm.19; The term Intellect chit which is applied to the nameless power of intellection—chiti, is but a verbal symbol signifying the omniscient Intelligence, which is manifest in all places, (i. e. The Divine Intellect is both,omniscient as well as omnipresent, while human understanding is narrow and circumscribed).

दृश्य.दर्शन-निर्मुक्त=केवल.अमल-रूपवान् ।

नि.योदितो निर्.आभासो द्रष्टा_sस्मि परम.ईश्वर: ॥२०॥

dRzya.darzana-nirmukta=kevala.amala-rUpavAn |

ni.yodito nir.AbhAso draSTA_asmi parama.Izvara: ||20||

dRzya.darzana-nirmukta=kevala.amala-rUpavAn

ni.yodita:

nir.AbhAsa:

draSTA_asmi parama.Izvara:

~vlm.20. The Ego is the Supreme Lord, that is ever awake and sees all things without manifesting any appearanee of himself. He is purely transparent and beyond all visible appearances.

~m.20-22 . I am the witness free from sight and seeing. I am the pure, ever born, self- luminous Parameswara. I am the eternal myself without any resemblences or reflections. I merely enjoy any self reflection. I am time. I am all the Self contrived shapes and forms. I am the light. I am free from all stain of objects. I am that great Soul.

~sv.20-21-22 I am the eternal subject free from all object and predicate.

कल्पना-विकल-आकार: काल-कान्त-कला.मय: ।

आभास-मात्रम्_उदितो नित्य=आभास-वि.वर्जित: ॥२१॥

kalpanA-vikala-AkAra: kAla-kAnta-kalA.maya: |

AbhAsa-mAtram_udito nitya=AbhAsa-vi.varjita: ||21||

kalpanA-vikalAkAra: kAlakAnta-kalAmaya:

AbhAsa-mAtram_udito nityAbhAsa-vivarjita:

x ...

~vlm.21. All its attributes are lame, partial and imperfect. Even time which has its phases and parts, is not a proper attribute for it. It is but a glimpse of its light that rises before us, but the eternal and infinite light, is beyond our comprehension.

~m.20-22 …. I am the light. I am free from all stain of objects. I am that great Soul.

~sv.20-21-22 I am the eternal subject free from all object and predicate.

AB. ... kalA yasya candrasya ... ||

kalpaNavikalAkAra: kAlakAntakalAmaya: |
AbhAsamAtramudito nityAbhAsavivarjita: || 21
*~VA. (I am) devoid of notions,
what consists of any part (alakAnta-kalA-mayaH) of light is without
the eternal light (of cit). (whatever is seen is not real, but
mithya?)

AS: I see a rather different meaning.
I am one whose form is not disturbed by any mental imagery (kalpanA avikala- AkAraH), having apparent variations iluminated by passing of time (kAla-kAnta-kalA-mayaH), (but that appearance of mine ) arises due to illusion only, whereas I am eternally without any illusion (and thus...)

भा-रूप=एक-स्वरूपे_sस्मिन्_स्वरूपेण जयाम्य्_sहम् । चेत्य-रञ्जन-रिक्ताय विमुक्ताय महात्मने ॥२२॥

bhA-rUpa=eka-svarUpe_asmin_svarUpeNa jayAmy_aham | cetya-raJjana-riktAya vimuktAya mahAtmane ||

22||

bhA-rUpa=eka-svarUpe - ... in radiant-form=one.nature =

asmin - in this.here =

svarUpeNa jayAmy aham - x. =

cetya-raJjana-riktAya - x =

vimuktAya mahAtmane - x.

~vlm.22. I must think of it only in the form of light in my own self, and know it apart from all other thinkables and thoughts, and quite aloof from all shades and colours.

~m.20-22 ... I am all the Self contrived shapes and forms. I am the light. I am free from all stain of objects. I am that great Soul.

~sv.20-21-22 I am the eternal subject free from all object and predicate.

*~VA. I hail with this (my) space-form the non-bound cit, devoid of attachments, nonduality in the form of light, the great Self.

AS: The first line is continuation of the previous. The second joins with the next.
In this form of pure light I win over (those illusions).
Second line next zloka.

प्रत्यक्.चेतन-रूपाय स्वरूपाय नमो_sस्तु ते । चितये चेत्य-मुक्ताय युक्त्या युक्ताय योग्यया ॥२३॥

pratyak.cetana-rUpAya svarUpAya namo_'stu te | citaye cetya-muktAya yuktyA yuktAya yogyayA ||

23||

pratyak.cetana-rUpAya - x =

svarUpAya - x =

namo_'stu te - x =

citaye - to chiti =

cetya-muktAya - x =

yuktyA - x =

yuktAya - x =

yogyayA - x.

~vlm.23. I salute his self-same form of Intelligence, and the power of Intellection, unaccompanied by the intelligible, and employed in its proper sphere.

~VA. I salute that real Consciousness, my own nature, free from notions, which is always right (yuktyA yogyayA?).

~AS. I salute that form of mine, devoid of being attracted to objects of thought, a liberated great soul, that mind free of all objects of thought being equipped with a properly employed technique (yogyayA yuktyA yuktAya).

~m.23-24 . I am the self, the individual self without any object sense. I am good and bad. Salutations to such you, my Self. I am the lamp that lights all. I am the all pervading, filling the whole universe. To such I, I bow.

~sv.23 I salute that omnipresent consciousness which is free from the tempting concept of objects, and hence eternally free.

सर्व.अवभास-दीपाय मह्यम्_एव नमो_sस्तु ते । चेत्य.निर्मुक्त-चिद्.रूपम् विष्वग्-विश्व-अवपूरकम् ॥२४॥

sarva.avabhAsa-dIpAya mahyam_eva namo_'stu te | cetya.nirmukta-cid.rUpam viSvag-vizva-avapUrakam ||

24||

sarva.avabhAsa-dIpAya - x =

mahyam_eva - x =

namo_'stu te - x =

cetya.nirmukta-cid.rUpam - x =

viSvag-vizva-avapUrakam - x.

#sarvAvabhAsadIpa

#cetyanirmukta

#cidrUpa

#viSvaJc

#vizva

#avapUraka

~vlm.24. I salute that light of his in me, which represents every thing to me; which is beyond all thought, and is of the form of Intellect, going everywhere and filling all space.

~sv.24-25 I salute myself which is the consciousness free of the subject-object division, which acts appropriately without division and which is the light which is reflected in all appearances.

*jd.24 –

संशान्त-सर्व.संवेद्यम् सच्_चिन्.मात्रम्_sहम् महत् ।

आकाश.वद्_sनन्तो_sहम्_sप्य्_sणोर्_sणुर्_आतत: ॥२५॥

saMzAnta-sarva.saMvedyam sac_cin.mAtram_aham mahat |

AkAza.vad_ananto_'ham_apy_aNor_aNur_Atata: ||25||

saMzAnta-sarva.saMvedyam sac_cin.mAtram_aham mahat

AkAza.vad_ananto_'ham_apy_aNor_aNur_Atata:

~vlm.25. It is the quiet consciousness of all beings, the real Intellect (sach-chit), the Ego and the Great; the Ego which is as infinite as space, and yet minuter than an atom, and spreading in all alike.

~m.25 I am the transcendent, pure Existence. I am the Vast, the infinite, like sky. I am subtler than the subtle atom. I am the most peaceful, with all experiences quelled.

न_आसादयन्ति माम्_एता: सुख.दु:ख-दृशा दृश: ।

संवेदनम्_sसंवेद्यम्_sचेत्यम् चेतनम् ततम् ॥२६॥

na_AsAdayanti mAm_etA: sukha.du:kha-dRzA dRza: |

saMvedanam_asaMvedyam_acetyam cetanam tatam ||26||

na_AsAdayanti mAm_etA: sukha.du:kha-dRzA dRza:

saMvedanam_asaMvedyam_acetyam cetanam tatam

~m.26 Nothing like joy and sorrow, touches me. I am the changeless truth. I am the all pervading objectless consciousness.

~sv.26 I am that consciousness in which the craving for experience has ceased.

~vlm.26. I am not subject to the states of pleasure and pain, I am conscious of my self and of another existence besides myself; and I am Inlelligence without the intelligibles spread out before me.

न शक्ता माम् परिछेत्तुम् भाव-अ.भावा जगद्-गता: ।

अथ च_एते जगद्-भावा: परि.छिन्दन्तु माम्_इमम् ॥२७॥

na zaktA mAm parichettum bhAva-a.bhAvA jagad-gatA: |

atha ca_ete jagad-bhAvA: pari.chindantu mAm_imam ||27||

na zaktA: mAm parichettum

They are not able to shatter me,

bhAva-abhAvA: jagad-gatA: the world-gone Feeling-unFeelings,

atha ca ete jagad-bhAvA: and so these world-Feelings

parichindantu mAm_imam

let them shatter this me.

???

~vlm.27. No worldly entity nor non-entity (i.e. neither the gain of any object nor its want), can work any change in me; for the possession of worldly objects would destroy me at once, by their separating my soul from God.

~m.27-29 . Becomings and nonbecomings, which are characteristic of this world movement cannot break me. If they try to divide me, I do not oppose it.

~sv.27-28 I am limitless like space; I am untouched by happiness, unhappiness and the like. Let them therefore do what they like to me, for I am non-different from them.

यथा_sभिमतम्_एव_एते मत्तो न व्यतिरेकिण: ।

यदि स्वभाव-भूतेन वस्तुना वस्तु नीयते ॥२८॥

yathA_abhimatam_eva_ete matto na vyatirekiNa: |

yadi svabhAva-bhUtena vastunA vastu nIyate ||28||

yathA_abhimatam_eva_ete matto na vyatirekiNa:

yadi svabhAva-bhUtena vastunA vastu nIyate

#yathAbhimata The Yathâ-s desribe a #vAsanA. For example, #yathAsthita, #yathA-#abhimata... *

vyatirekin

svabhAva-bhUta

vastu

~vlm.28. In my opinion there is nothing that is distinct from me, when we know all things as the produce of the same source?

~m.27-29 ... I am always and ever everything, every action and work. I am with everything, united with everything..

~sv.27-28 ... Let them therefore do what they like to me, for I am non-different from them.

ह्रियते दीयते वा_sपि तत्_किम् कस्य किल क्षतम् ।

सर्वदा सर्वम्_एव_sहम् सर्व.कृत्_सर्व.संगत: ॥२९॥

hriyate dIyate vA_api tat_kim kasya kila kSatam |

sarvadA sarvam_eva_aham sarva.kRt_sarva.saMgata: ||29||

hriyate dIyate vA_api tat_kim kasya kila kSatam

sarvadA sarvam_eva_aham sarva.kRt_sarva.saMgata:

~m.27-29 . Becomings and nonbecomings, which are characteristic of this world movement cannot break me. If they try to divide me, I do not oppose it. I shall treat them as the outcome of my Self nature. What does it matter to me if something is taken away or something is given. I am always and ever everything, every action and work. I am with everything, united with everything.

~sv.29-30-31 Movement of energy in one substance is neither loss nor gain. When consciousness alone is everything, thoughts or its expansions do not make that consciousness expand or contract. Hence, I shall continue to be active till I reach absolute quiescence in the self.

~vlm.29. What one gets or loses is no gain or loss to any (i. e. to the gainer or loser), because the same Ego always abides in all, and is the Maker of all and pervading everywhere.

चेत्यम्_sस्म्य्_sहम्_एव_एतन्_न किं.चिद्_sपि च_उदितम् ।

किम् संकल्प-विकल्पाभ्याम् चितम् चिद्_इयम्_एकिका ॥३०॥

cetyam_asmy_aham_eva_etan_na kiM.cid_api ca_uditam |

kim saMkalpa-vikalpAbhyAm citam cid_iyam_ekikA ||30||

cetyam_asmy_aham_eva_etan_na kiM.cid_api ca_uditam

kim saMkalpa-vikalpAbhyAm citam cid_iyam_ekikA

~m.30-31 . 'I am the object I am all modifications. In fact there is nothing that is produced or born. What and which will and volition, resolution and determination is separate from consciousness? I am (unnecessarily) troubled, tormented and perplexed when I am that most sacred Self'. Thus thought Bali, the great knower of the Perfect.

~vlm.30. Whether I am any of the thinkable objects or not, it matters me little to know; since the Intellect is always a single thing, though its intelligibles (i. e. its productions or thoughts), are endless.

संक्षोभयाम्य्_sहम् तावच्_छाम्याम्य्_आत्मनि पावने ।

इति संचिन्तयन्.न्_एव बलि: परम-कोविद: ॥३१॥

saMkSobhayAmy_aham tAvac_chAmyAmy_Atmani pAvane |

iti saMcintayan.n_eva bali: parama-kovida: ||31||

saMkSobhayAmy_aham tAvac_chAmyAmy_Atmani pAvane

iti saMcintayan.n_eva bali: parama-kovida:

~vlm.31. I am so long in sorrow, as my soul is not united with the Holy spirit. So saying, the most discerning Bali fell to a deep meditation.

ॐओंकाराद्_sर्ध.मात्र-अर्थम् भावयन्_मौनम्_आस्थित: ।

संशान्त-सर्व.संकल्प: प्रशान्त-कलना-गण: ॥३२॥

OMoMkArAd_ardha.mAtra-artham bhAvayan_maunam_Asthita: |

saMzAnta-sarva.saMkalpa: prazAnta-kalanA-gaNa: ||32||

OMoMkArAd_ardha.mAtra-artham bhAvayan_maunam_Asthita:

saMzAnta-sarva.saMkalpa: prazAnta-kalanA-gaNa:

~m.32-35 . With all his mental wills completely subsided (and eliminated) he sat silent contemplating on 'Om'. He was free from doubt. Object sense was thrown afar (out of him). He was (completely) devoid of the sense of meditator meditation ultimate goal. He attained the Brahmic state and the light on his face revealed it clearly. His mind was quiet. Bali sat still in his gem-studded room like a stone. All his desires disappeared. He was perfect and pure. The blemish of thought and thinking were cast away. He was effulgent like autumn sky.

~sv.32 VASISTHA continued: Having thus reflected, Bali, uttering the sacred word Om and contemplating its subtle significance, remained quiet. Freed from all doubts, from perception of objects and …

~vlm.32. He reflected on the half mantra of Om (i. e. the dot only); an emblem of the Infinite God; and sat quietly with all his desires and fancies lying dormant in him.

नि:शङ्कम्_sपि दूरास्त-चेत्य-चिन्तक-चिन्तन: ।

ध्यातृ.ध्येय-ध्यान=हीनो निर्मल: शान्त.वासन: ॥३३॥

ni:zaGkam_api dUrAsta-cetya-cintaka-cintana: |

dhyAtR.dhyeya-dhyAna=hIno nirmala: zAnta.vAsana: ||33||

ni:zaGkam_api dUrAstacetya-cintaka-cintana:

dhyAtRdhyeyadhyAna.hIno nirmala: zAnta.vAsana:

~m.32-35 ...Object sense was thrown afar (out of him). He was (completely) devoid of the sense of meditator meditation ultimate goal. He attained the Brahmic state and the light on his face revealed it clearly ..

~sv.33 … without the division between thinker, thought and thinking (meditation, meditator and the object of meditation), with all intentions and concepts quietened, Bali remained firmly established in the supreme state with a mind in which all movement of thought had ceased, like a lamp in a windless place.

~vlm.33. He sat undaunted, by suppressing his thoughts and his thinking powers within him; and remained with his subdued desires, after having lost the consciousness of his meditation, and of his being the meditator and also of meditated object. (i. e. without knowing himself as the subject or object of his thoughts and acts).

बभूव_s.वात-दीप.आभो बलि: प्राप्त-महापद: ।

उपशान्त-मनास्_तत्र रत्न-वातायने बलि: ।

अवसद्_बहु.कालम् स समुत्कीर्ण इव_उपले ॥३४॥

babhUva_a.vAta-dIpa.Abho bali: prApta-mahApada: |

upazAnta-manAs_tatra ratna-vAtAyane bali: |

avasad_bahu.kAlam sa samutkIrNa iva_upale ||34||

babhUva_a.vAta-dIpa.Abho bali: prApta-mahApada:

upazAnta-manAs_tatra ratna-vAtAyane bali:

avasad_bahu.kAlam sa samutkIrNa iva_upale

~sv.34-35 Thus he lived for a considerable time.

~vlm.34. While Bali was entranced in this manner at the window which was decked with gems, he became illumined in his mind as a lighted lamp flaming unshaken by the wind. And he remained long in his steady posture as a statue carved of a stone.

प्रशमित-एषणया परिपूर्णया

मनन-दोष-दश-उज्झितया_एतया ।

बलिर्_sराजत निर्मल-सत्तया

विघनम्_sच्छतया_इव शरन्_नभ: ॥३५॥

prazamita-eSaNayA paripUrNayA

manana-doSa-daza-ujjhitayA_etayA |

balir_arAjata nirmala-sattayA

vighanam_acchatayA_iva zaran_nabha: ||35||

prazamita-eSaNayA paripUrNayA

manana-doSa-daza-ujjhitayA_etayA |

balir_arAjata

nirmala-sattayA

vighanam

acchatayA

iva zaran_nabha:

~sv.34-35 Thus he lived for a considerable time.

~vlm.35. He sat with his mind as clear as the autumnal sky after having cast off all his desires and mental anxieties, and being filled within himself with his spiritual light.

oॐm

ÂUUMmmmm....

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

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

+++

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oॐm

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Jiva Das

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Mar 10, 2021, 5:14:17 PM3/10/21

to yoga vasishtha

FM5027 BALI.YOGA 2.MR11 .z35

https://www.dropbox.com/s/4u9qff8ltj47j9j/fm5027%202.mr11%20bali.yoga%20%20.z35.docx?dl=0

FM.5.25.FM.5.49.

https://www.dropbox.com/s/6v8w5si1r26sbyj/FM.5.25.FM.5.49....docx?dl=0

FM.5.27 BALI.YOGA

सर्ग 5.२७

sarga 5.27

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

सुर.असुर.सभा.ज्येष्ठे तस्मिन्_भृगु.सुते गते ।

sura.asura.sabhA.jyeSThe tasmin bhRgu.sute gate |

मनसा चिन्तयाम्.आस बलिर्_बुद्धिमताम् वरः ॥५।२७।१॥

manasA cintayAm.Asa bali:_buddhimatAm vara: ||5|27|1||

युक्तमुक्तम् भगवता चिद्_एव_इदम् जगत्.त्रयम् ।

yuktamuktam bhagavatA cit_eva_idam jagat.trayam |

चिद्_अहम् चिद्_इमे लोकाश्_चिद्_आशाश्_चिद्_इयम् क्रिया ॥५।२७।२॥

cit_aham cit_ime lokA:_cit_AzA:_cit_iyam kriyA ||5|27|2||

स.बाह्य.अभ्यन्तरे सर्वम् चिद्_एवम् परम.अर्थतः ।

sa.bAhya.abhyantare sarvam cit_evam parama.arthata: |

अस्ति चिद्_व्यतिरेकेण न_इह किंचन कुत्रचित् ॥५।२७।३॥

asti cit_vyatirekeNa na_iha kimcana kutra.cit ||5|27|3||

अयम् आदित्य इत्य्_अर्को न चिता यदि चेत्यते ।

ayam Aditya* iti_arka:_na citA yadi cetyate |

तद्_अर्क.तमसोर्_भेदः क इह_इव_उपलभ्यते ॥५।२७।४॥

tat_arka.tamaso:_bheda: ka: iha_iva_upalabhyate ||5|27|4||

इयम् भूर्_इति भूर्_एषा चिता यदि न चेत्यते ।

iyam bhU:_iti bhU:_eSA citA yadi na cetyate |

भूमे: किम् नाम भूमित्वम् तद्.भव्ये भव्यताम् गतम् ॥५।२७।५॥

bhUme: kim nAma bhUmitvam tat.bhavye bhavyatAm gatam ||5|27|5||

इमा* दिशो_दिश इति चेत्यन्ते न चिता यदि ।

imA: diza:_diza: iti cetyante na citA yadi |

तत् किम् नाम दिशाम् दिक्त्वम् शैलानाम् च_aपि का_aद्रिता ॥५।२७।६॥

tat kim nAma dizAm diktvam zailAnAm ca_api kA_adritA ||5|27|6||

इदम् जगज्_जगद्_इति चिता यदि न चेत्यते ।

idam jagat_jagat_iti citA yadi na cetyate |

तत् किम् जगत्त्वम् जगतो नभस्त्वम् नभसो_ऽथ किम्॥७॥

tat kim jagattvam jagata:_nabhastvam nabhasa:_atha kim ||7||

कायो_ऽयम् पर्वत.आकारश्_चिता यदि न चेत्यते ।

kAya:_*yam parvata.AkAra:_citA yadi na cetyate |

तत् किम् नाम शरीरत्वम् शरीरस्य शरीरिणाम्॥८॥

tat kim nAma zarIratvam zarIrasya zarIriNAm||8||

चिद्_इन्द्रियानि चित् कायश्_चिन्_मनश् चित् तदेषणा ।

cit_indriyAni cit kAya:_cit_mana:_cit tadeSaNA |

चिद्_अन्तश्_चिद्_बहिश्_चित् खम् चिद्_भावाश्_चिद्_भव.स्थितिः ॥५।२७।९॥

cit_anta:_cit_bahi:_cit kham cit_bhAvA:_cit_bhava.sthiti: ||5|27|09||

चित्ता_एव_एनम् अहम् सर्वम् स्पर्शन.एषण.पूर्वकम् ।

cittA_eva_enam aham sarvam sparzana.eSaNa.pUrvakam |

करोमि मात्र.संस्पर्शम् शरीरेण न किंचन ॥५।२७।१०॥

karomi mAtra.saMsparzam zarIreNa na kimcana ||5|27|10||

किम् sनेन शरीरेण काष्ठ.लोष्ट=समेन मे ।

kim anena zarIreNa kASTha.loSTa=samena me |

अशेष.जगद्.एक.आत्मा चिद्_अहम् चेतन.आत्मक: ॥५।२७।११॥

azeSa.jagat.eka.AtmA cit_aham cetana.Atmaka: ||5|27|11||

अहम् चिद्.अम्बरे भानाव्_अहम् चिद्_भूत.पञ्जरे ।

aham cit.ambare bhAnau_aham cit_bhUta.paJjare |

सुर.असुरेषु चिद्_अहम् स्थावरेषु चरेषु च ॥५।२७।१२॥

sura.asureSu cit_aham sthAvareSu careSu ca ||5|27|12||

चिद्_अस्ति_इह द्वितीया हि कल्पना_एव न विद्यते ।

cit_asti_iha dvitIyA hi kalpanA_eva na vidyate |

द्वितस्य_असम्भवाल्_लोके कः शत्रुः कश्_च वा सुहृत् ॥५।२७।१३॥

dvitasya_a.sambhavAt_loke ka: zatru: ka:_ca vA suhRt ||5|27|13||

एनम् निश्चयम् आदाय विलोकयसि हेलया ।

enam nizcayam AdAya vilokayasi helayA |

स्वयम् एव_आत्मना_आत्मानम् sनन्तम् पदम् आप्स्यसि ॥५।२७।१४॥

svayam eva_AtmanA_AtmAnam anantam padam Apsyasi ||5|27|14||

चिता संचेतितो_द्वेषो_द्वेषो_भवति न_अन्यथा ।

citA saMcetita:_dveSa:_dveSa:_bhavati na_anyathA |

तस्माद्_द्वेष.आदयः सर्वे भाव.अभावश्_चिद्.आत्मकाः ॥५।२७।१५॥

tasmAt_dveSa.Adaya: sarve bhAva.abhAvaz_cit.AtmakA: ||5|27|15||

न चित्तो_व्यतिरेकेण प्रविचार्य_अपि किंचन ।

na citta:_vyatirekeNa pravicArya_api kimcana |

आसाद्यते किल स्फाराद्_aस्मात् त्रिभुवन.उदरात् ॥५।२७।१६॥

AsAdyate kila sphArAt_asmAt tri.bhuvana.udarAt ||5|27|16||

न द्वेषो_ऽस्ति न रागो_ऽस्ति न मनो न_अस्य वृत्तयः ।

na dveSa:_*sti na rAga:_*sti na mana:_na_asya vRttaya: |

चिन्मात्रस्य_अतिशुद्धस्य विकल्प.कलना कुतः ॥५।२७।१७॥

cit.mAtrasya_ati.zuddhasya vikalpa.kalanA kuta: ||5|27|17||

चिद्_अहम् सर्वगो_व्यापी नित्य.आनन्द.मय.आत्मकः ।

cit_aham sarva.ga:_vyApI nitya.Ananda.maya.Atmaka: |

विकल्प.कलना.अतीतो_द्वितीय.अंश.विवर्जितः ॥५।२७।१८॥

vikalpa.kalanA.atIta:_dvitIya.amza.vivarjita: ||5|27|18||

चितिश्_चिद्_इति यन्_नाम निर्नामाया न नाम तत् ।

citi:_cit_iti yat_nAma nir.nAmAyA na nAma tat |

शब्द.आत्मिका_एषा चिच्.छक्तिः परिस्फुरति सर्वगा ॥५।२७।१९॥

zabda.AtmikA_eSA cit.zakti: parisphurati sarvagA ||5|27|19||

दृश्य.दर्शन.निर्मुक्त=केवल.अमल.रूपवान् ।

dRzya.darzana.nirmukta=kevala.amala.rUpavAn |

नियोदितो_निराभासो_द्रष्टा_अस्मि परम.ईश्वरः ॥५।२७।२०॥

ni.yodita:_nir.AbhAsa:_draSTA_asmi parama.Izvara: ||5|27|20||

कल्पना.विकल.आकारः काल.कान्त.कला.मयः ।

kalpanA.vikala.AkAra: kAla.kAnta.kalA.maya: |

आभास.मात्रम् उदितो_नित्य.आभास.विवर्जितः ॥५।२७।२१॥

AbhAsa.mAtram udita:_nitya.AbhAsa.vi.varjita: ||5|27|21||

भा.रूप.एक.स्वरूपे_ऽस्मिन् स्वरूपेण जयाम्य् अहम् ।

bhA.rUpa.eka.svarUpe_asmin svarUpeNa jayAmi_aham |

चेत्य.रञ्जन.रिक्ताय विमुक्ताय महात्मने ॥५।२७।२२॥

cetya.raJjana.riktAya vimuktAya mahAtmane ||5|27|22||

प्रत्यक्.चेतन.रूपाय स्वरूपाय नमो_ऽस्तु ते ।

pratyak.cetana.rUpAya svarUpAya nama:_*stu te |

चितये चेत्य.मुक्ताय युक्त्या युक्ताय योग्यया ॥५।२७।२३॥

citaye cetya.muktAya yuktyA yuktAya yogyayA ||5|27|23||

सर्व.अवभास.दीपाय मह्यम् एव नमो_ऽस्तु ते ।

sarva.avabhAsa.dIpAya mahyam eva nama:_astu te |

चेत्य.निर्मुक्त.चिद्.रूपम् विष्वग्.विश्व.अवपूरकम् ॥५।२७।२४॥

cetya.nirmukta.cit.rUpam viSvak.vizva.avapUrakam ||5|27|24||

संशान्त.सर्व.संवेद्यम् सच्_चिन्मात्रम् अहम् महत् ।

saMzAnta.sarva.saMvedyam sat_cit.mAtram aham mahat |

आकाशवद्_अनन्तो_ऽहम् स्प्य्_स्णोर्_अणुर्_आततः ॥५।२७।२५॥

AkAza.vat_ananta:_*ham api_aNo:_aNu:_Atata: ||5|27|25||

न_आसादयन्ति माम् एता: सुख.दुःख.दृशा* दृशः ।

na_AsAdayanti mAm etA: sukha.du:kha.dRzA: dRza: |

संवेदनम् असंवेद्यम् अचेत्यम् चेतनम् ततम् ॥५।२७।२६॥

saMvedanam a.saMvedyam a.cetyam cetanam tatam ||5|27|26||

न शक्ता माम् परिछेत्तुम् भाव.अभावा* जगद्.गताः ।

na zaktA mAm parichettum bhAva.a.bhAvA: jagat.gatA: |

अथ च_एते जगद्.भावाः परि.छिन्दन्तु माम् इमम् ॥५।२७।२७॥

atha ca_ete jagat.bhAvA: pari.chindantu mAm imam ||5|27|27||

यथा_अभिमतम् एव_एते मत्तो_न व्यतिरेकिणः ।

yathA_abhimatam eva_ete matta:_na vyatirekiNa: |

यदि स्वभाव.भूतेन वस्तुना वस्तु नीयते ॥५।२७।२८॥

yadi svabhAva.bhUtena vastunA vastu nIyate ||5|27|28||

ह्रियते दीयते वा_अपि तत् किम् कस्य किल क्षतम् ।

hriyate dIyate vA_api tat kim kasya kila kSatam |

सर्वदा सर्वम् एव_अहम् सर्व.कृत् सर्व.संगतः ॥५।२७।२९॥

sarvadA sarvam eva_aham sarva.kRt sarva.saMgata: ||5|27|29||

चेत्यम् स्स्म्य्_अहम् एव_एतन्_न किम्चिद्_अपि च_उदितम् ।

cetyam asmi_aham eva_etat_na kiMcit_api ca_uditam |

किम् संकल्प.विकल्पाभ्याम् चितम् चिद्_इयम् एकिका ॥५।२७।३०॥

kim saMkalpa.vikalpAbhyAm citam cit_iyam ekikA ||5|27|30||

संक्षोभयाम्य् अहम् तावच्_छाम्याम्य् आत्मनि पावने ।

saMkSobhayAmi_aham tAvat_zAmyAmi_Atmani pAvane |

इति संचिन्तयन्न् एव बलिः परम.कोविदः ॥५।२७।३१॥

iti saMcintayan_eva bali: parama.kovida: ||5|27|31||

ओम्.काराद्_अर्ध.मात्र.अर्थम् भावयन् मौनम् आस्थितः ।

OMkArAt_ardha.mAtra.artham bhAvayan maunam Asthita: |

संशान्त.सर्व.संकल्पः प्रशान्त.कलना.गणः ॥५।२७।३२॥

saMzAnta.sarva.saMkalpa: prazAnta.kalanA.gaNa: ||5|27|32||

निःशङ्कम् sपि दूरास्त.चेत्य.चिन्तक.चिन्तनः ।

ni:zaGkam api dUrAsta.cetya.cintaka.cintana: |

ध्यातृ.ध्येय.ध्यान=हीनो निर्मलः शान्त.वासनः ॥५।२७।३३॥

dhyAtR.dhyeya.dhyAna=hIna:_nirmala: zAnta.vAsana: ||5|27|33||

बभूव_aवात.दीप.आभो बलिः प्राप्त.महापदः ।

babhUva_avAta.dIpa.Abha:_bali: prApta.mahApada: |

उपशान्तमनास् तत्र रत्न.वातायने बलिः ।

upazAntamanA:_tatra ratna.vAtAyane bali: |

अवसद्_बहु.कालम् स समुत्कीर्ण इव_उपले ॥५।२७।३४॥

avasat_bahu.kAlam sa: samutkIrNa* iva_upale ||5|27|34||

प्रशमित.एषणया परिपूर्णया

prazamita.eSaNayA paripUrNayA

मनन.दोष.दश.उज्झितया_एतया ।

manana.doSa.daza.ujjhitayA_etayA |

बलिर् अराजत निर्मल.सत्तया

bali:_arAjata nirmala.sattayA

विघनम् sच्छतया_इव शरन्_नभ: ॥५।२७।३५॥

vighanam acchatayA_iva zaran_nabha: ||5|27|35||

oॐm

FM.5.27

BALI.YOGA

VASISHTHA THE PLENTIFUL said—

सुर.असुर.सभा.ज्येष्ठे तस्मिन्_भृगु.सुते गते ।

sura.asura.sabhA.jyeSThe tasmin bhRgu.sute gate |

मनसा चिन्तयाम्.आस बलिर्_बुद्धिमताम् वरः ॥५।२७।१॥

manasA cintayAm.Asa bali:_buddhimatAm vara: ||5|27|1||

when

the best of the assembly of Brightlings and Darklings

the son of bhRgu was gone

then

bali the Strong had these thoughts in his Mind

(for he is the foremost among the intelligent)

sura.asura.sabhA.jyeSThe tasmin bhRgu.sute gate | manasA cintayAm.Asa

bali:_buddhimatAm vara:

*sv.1.2.3 After shukra left, BALI reflected thus:

*vlm.1 VASISHTHA said:—After Sukra, the son of Bhrigu and senior in the assembly of gods and demigods, had made his departure, Bali the best among the intelligent, reflected thus in himself.

BALI.THE.GIFT hot—

युक्तमुक्तम् भगवता चिद्_एव_इदम् जगत्.त्रयम् ।

yuktamuktam bhagavatA cit_eva_idam jagat.trayam |

चिद्_अहम् चिद्_इमे लोकाश्_चिद्_आशाश्_चिद्_इयम् क्रिया ॥५।२७।२॥

cit aham cit ime lokA:_cit_AzA:_cit iyam kriyA ||5|27|2||

yuktamuktam bhagavatA cideva_idam jagat.trayam cit aham cit ime lokA:

cit_AzA:_cit iyam kriyA

*m.2.3 What Bhagawan said is true. These three worlds are consciousness alone. I am consciousness. My worlds are consciousness. The quarters are consciousness. The works are consciousness. All that is outside and that is inside is consciousness. There is nothing that can exist contrary to consciousness.

*sv.1.2.3 After Sukra left, BALI reflected thus: What my preceptor said to me was indeed correct and appropriate. Surely, all that is consciousness and there is naught else.

*vlm.2. Truly has the seer said, that the Intellect composes the three worlds, and that I am this Intellect, and the Intellect fills all the quarters, and shows itself in all our actions.

स.बाह्य.अभ्यन्तरे सर्वम् चिद्_एवम् परम.अर्थतः ।

sa.bAhya.abhyantare sarva.m cit_evam parama.arthata: |

अस्ति चिद्_व्यतिरेकेण न_इह किंचन कुत्रचित् ॥५।२७।३॥

asti cit_vyatirekeNa na_iha kimcana kutra.cit ||5|27|3||

inside o&r outside

everything is Consciousness

such is the Higher Understanding

there is Consciousness with division

NOT

here anyhow wherever

sa.bAhya.abhyantare sarva.m cit_evam parama.arthata: | asti cit_vyatirekeNa

na_iha kimcana kutra.cit

vlm

अयम् आदित्य इत्य्_अर्को न चिता यदि चेत्यते ।

ayam Aditya* iti_arka:_na citA yadi cetyat.e |

तद्_अर्क.तमसोर्_भेदः क इह_इव_उपलभ्यते ॥५।२७।४॥

tat arka.tamaso:_bheda: ka: iha_iva_upalabhyat.e ||5|27|4||

ayam Aditya_iti_arka:_

this sun "Aditya"

na citA yadi cetyat.e

if it is not conceived thru Consciousness +

that.one

arka.tamaso:_bheda:

distinction of Sun & Dark

ka_iha_iva_upalabhyat.e

who in the world would conceive it?

*m.4.8 If sun is not activated as light where is the distinction between light and darkness?

*sv.4 It is when that infinite consciousness entertains the concept 'This is sun' that the sun is distinguished from darkness: it is consciousness that distinguishes light from darkness.

*vlm.4. It is the Intellect that perceives the sunbeams and moonlight, or else there would be no distinction between them and darkness, had not there been this intellectual perception.

इयम् भूर्_इति भूर्_एषा चिता यदि न चेत्यते ।

iyam bhU:_iti bhU:_eSA citA yadi na cetyat.e |

भूमे: किम् नाम भूमित्वम् तद्.भव्ये भव्यताम् गतम् ॥५।२७।५॥

bhUme: kim nAma bhUmitvam tat.bhavye bhavyatAm gatam ||5|27|5||

iyam bhUr iti

bhUr eSA

citA yadi na cetyat.e

bhUme: kim nAma bhUmitvam

what would U call the earthiness of earth

tad.bhavye bhavyatAm gatam .

*m.5 If earth is not made by consciousness to exhibt solidity, where is that distinctive earthness?

*sv.5 It is consciousness that cognises earth as earth, the directions in space as such directions and the whole world as the world.

*vlm.5. If there were no such intellectual perception as this earth is land, then there would be no distinction of earth and water, nor the word earth apply to land.

इमा* दिशो_दिश इति चेत्यन्ते न चिता यदि ।

imA: diza:_diza: iti cetyante na citA yadi |

तत् किम् नाम दिशाम् दिक्त्वम् शैलानाम् च_aपि का_aद्रिता ॥५।२७।६॥

tat kim nAma dizAm diktvam zailAnAm ca_api kA_adritA ||5|27|6||

imA dizo diza_iti cetyante

these Directions are conceived as directions

na citA yadi

if not thru Consciousness

tat_kim nAma dizAm diktvam

zailAnAm ca_api kA_adritA .

*vlm.6. If the Intellect would not understand the vast space as the quarters of the sky, and the mountains as vast protuberances on earth; then who would call the sides and the mountains by those names?

इदम् जगज्_जगद्_इति चिता यदि न चेत्यते ।

idam jagat_jagat iti citA yadi na cetyat.e |

तत् किम् जगत्त्वम् जगतो नभस्त्वम् नभसो_ऽथ किम्॥७॥

tat kim jagattvam jagata:_nabhastvam nabhasa:_atha kim ||7||

idam jagat_jagat iti citA yadi na cetyat.e tat_kim jagattvam jagata:

nabhastvam nabhasa:_atha kim

*vlm.7. If the world were not known as the world and the vacuum as vacuity, then who would distinguish them by the names that are in common use?

m.6.7.8 If quarters are not objectified as quarters, how can they be different from the character of mountain? If the world is not activated as the mutable one, how can it be different from sky? If body is not made to exhibit the characteristic bodiness by consciousness, then what is the individuality of their existence?

*sv.6.7.8 If consciousness did not recognise a mountain, would it exist as a mountain?

कायो_ऽयम् पर्वत.आकारश्_चिता यदि न चेत्यते ।

kAya:_*yam parvata.AkAra:_citA yadi na cetyat.e |

तत् किम् नाम शरीरत्वम् शरीरस्य शरीरिणाम्॥८॥

tat kim nAma zarIratvam zarIrasya zarIriNAm||8||

kAya:_ayam parvata.AkAra: citA yadi na cetyat.e tat_kim nAma zarIratvam

zarIrasya zarIriNAm

*m.6.7.8 If quarters are not objectified as quarters, how can they be different from the character of mountain? If the world is not activated as the mutable one, how can it be different from sky? If body is not made to exhibit the characteristic bodiness by consciousness, then what is the individuality of their existence?

*sv.6.7.8 If consciousness did not recognise a mountain, would it exist as a mountain?

*vlm.8. If this big body was not perceived by the intellect, how proper could the bodies of embodied beings be called by their names?

चिद्_इन्द्रियानि चित् कायश्_चिन्_मनश् चित् तदेषणा ।

cit indriyAni cit kAya:_cit_mana:_cit tadeSaNA |

चिद्_अन्तश्_चिद्_बहिश्_चित् खम् चिद्_भावाश्_चिद्_भव.स्थितिः ॥५।२७।९॥

cit anta:_cit_bahi:_cit kham cit_bhAvA:_cit_bhava.sthiti: ||5|27|09||

Consciousness is the senses

Consciousness is the Body

Consciousness is Mind

Consciousness is the

tadeSaNA

Consciousness is the

antaz

Consciousness is the

bahiz

Consciousness is *kha, Ur private sky

Consciousness is the

bhAvAz

Consciousness is the

bhava.sthiti: . .

* kha is the space of one's awareness

su.kha good.space / du:kha bad.space

*m.9.10 Senses are consciousness. Sky is consciousness. All is onsciousness. I am the one who feel all the sense responses, not the body.

*sv.9 Consciousness itself is all this: including the senses, the body, the desires that arise in the mind, whatever is within and whatever is outside, space and even changing phenomena.

*vlm.9. The Intellect resides in every organ of sense, it dwells in the body mind and all its desires; the intellect is in the internal and external parts of the body, and the intellect is all that is in existent and non.existent. (Because the intellect has the notions of all these things, which would not come to exist, if they were not in the intellect).

चित्ता_एव_एनम् अहम् सर्वम् स्पर्शन.एषण.पूर्वकम् ।

cittA_eva_enam aham sarva.m sparzana.eSaNa.pUrvakam |

करोमि मात्र.संस्पर्शम् शरीरेण न किंचन ॥५।२७।१०॥

karomi mAtra.saMsparzam zarIreNa na kimcana ||5|27|10||

cittA_eva enam aham sarva.m

only a Conscious state is this 'I' entirely

sparzana.eSaNa.pUrvakam

karomi mAtra.saMsparzam

I make a measure of contact

zarIreNa na kiMcana

with the body not anyhow.

*m.9.10 Senses are consciousness. Sky is consciousness. All is consciousness. I am the one who feel all the sense responses, not the body.

*sv.10 It is indeed on account of that consciousness that I am able to come into contact with the objects and experience them, not because of the body itself.

*vlm.10. The Intellect forms my whole.self, by its feeling and knowing of everything that I feel and know; or else I can neither perceive or conceive nor do anything with my body alone, and without guidance of the intellect.

किम् sनेन शरीरेण काष्ठ.लोष्ट=समेन मे ।

kim anena zarIreNa kASTha.loSTa=samena me |

अशेष.जगद्.एक.आत्मा चिद्_अहम् चेतन.आत्मक: ॥५।२७।११॥

azeSa.jagat.eka.AtmA cit aham cetana.Atmaka: ||5|27|11||

kim anena zarIreNa

kASTha.loSTa=samena me

azeSa.jagat.eka.AtmA

cit aham cetana.Atmaka: .

*m.11 This body is stupid, inconscient and is of no use to me.

*vlm.11. What avails this body of mine, which is inert and insensible as a block of wood or stone; it is the intellect that makes my self, and it is the intelligent spirit which is the universal Soul.

*sv.11 Regardless of the body, I am consciousness, which is the self of the entire universe.

अहम् चिद्.अम्बरे भानाव्_अहम् चिद्_भूत.पञ्जरे ।

aham cit.ambare bhAnau_aham cit_bhUta.paJjare |

सुर.असुरेषु चिद्_अहम् स्थावरेषु चरेषु च ॥५।२७।१२॥

sura.asureSu cit aham sthAvareSu careSu ca ||5|27|12||

aham cit.ambare bhAnau aham cit_bhUta.paJjare | sura.asureSu cit aham

sthAvareSu careSu ca

in the luminous Consciousness.sky

encaged in a Being among the Brightlings & Darklings

Consciousness

among the still and moving

...

*vwv.915. I am the consciousness in the sky and the sun. I am the consciousness in the cage of the five elements (i.e., the body). I am the consciousness in the gods and demons and also in the movable and immovable things.

*m.12 All this immense, infinite world is one with Self. I am consciousness ether. I am the cage of all consciousness elements. I am the consciousness in gods, asuras, mobile and immobile things.

*vlm.12. I am the intellect which resides in the sun and in the sky, and I am the intellect which dwells in the bodies of all beings; I am the same intellect which guides the gods and demigods, and dwells alike in the movables and immovable bodies.

चिद्_अस्ति_इह द्वितीया हि कल्पना_एव न विद्यते ।

cit asti_iha dvitIyA hi kalpanA_eva na vidyat.e |

द्वितस्य_असम्भवाल्_लोके कः शत्रुः कश्_च वा सुहृत् ॥५।२७।१३॥

dvitasya_a.sambhavAt_loke ka: zatru: ka:_ca vA suhRt ||5|27|13||

cid asti iha . Consciousness is here =

dvitIyA hi . for a second

kalpanA eva . indeed/such

na vidyat.e – is not known.to.be

dvitasya – of the second

a.sambhavAt loke . because.of its un.becoming in the world

ka: zatru: . who the enemy?

ka:_ca vA suhRt . and who the friend?

*m.13 There is only consciousness in the universe. Nothing else can even be imagined. Then who is friend and who is enemy?

*sv.13 Since consciousness exists one without a second, who is my friend and who is my enemy?

*vlm.13. The intellect being the sole existence, it is in vain to suppose aught besides; and their being naught otherwise, there can be no difference of a friend or foe to us.

*jd.13 . cid asti iha . Consciousness is here dvitIyA hi . for a second kalpanA eva . indeed/such na vidyat.e – is not known.to.be dvitasya – of the second a.sambhavAt loke . because.of its un.becoming in the world ka: zatru: . who the enemy? ka:_ca vA suhRt . and who the friend?

एनम् निश्चयम् आदाय विलोकयसि हेलया ।

enam nizcayam AdAya vilokayasi helayA |

स्वयम् एव_आत्मना_आत्मानम् sनन्तम् पदम् आप्स्यसि ॥५।२७।१४॥

svayam eva_AtmanA_AtmAnam anantam padam Apsyasi ||5|27|14||

enam nizcayam AdAya –

about this have no doubt

vilokayasi helayA –

you can easily perceive .

svayam eva –

personally:

AtmanA –

by yourself

AtmAnam –

to yourself

anantam padam –

to the Boundless State

Apsyasi –

you come.

*m.14 If the body called Bali is shattered, nothing of consciousness is shattered.

*sv.14 Even if the head of the body known as Bali is cut off, does the infinite consciousness lose its head?

*vlm.14. What is it if I Bali, strike off the head of a person from his body, I can not injure the soul which is everywhere and fills all space.

*jd.14 . enam nizcayam AdAya . about this have no doubt vilokayasi helayA . you can easily perceive . svayam eva . personally: AtmanA . by yourself AtmAnam – to yourself anantam padam . to the Boundless State Apsyasi . you come.

चिता संचेतितो_द्वेषो_द्वेषो_भवति न_अन्यथा ।

citA saMcetita:_dveSa:_dveSa:_bhavati na_anyathA |

तस्माद्_द्वेष.आदयः सर्वे भाव.अभावश्_चिद्.आत्मकाः ॥५।२७।१५॥

tasmAt_dveSa.Adaya: sarve bhAva.abhAvaz_cit.AtmakA: ||5|27|15||

citA –

by Consciousness

saMcetita: .

"con.consciousnessed"

dveSa: .

what is hostile

dveSa: bhavati –

hostile becomes

na anyathA –

not otherwise

tasmAt –

because.of.that

dveSa.Adaya: .

hostility &c

sarve bhAva.abhAva: .

are all, felt or unfelt,

cid.AtmakA: .

the selflings of Consciousness.

*m.15 Only when hate is activated by consciousness can hate become hatred, not otherwise. And so all such emotions are mere forms of consciousness.

*vlm.15. The feelings of love and enmity are properties of the intellect (Soul), and are not separated from it by its separation from the body. Hence the passions and feelings are inseparable from the Intellect or soul.

*sv. Even hate and other such qualities are but modifications of consciousness. Hence, again, there is neither hate nor attachment, neither mind nor its modifications — since the consciousness is infinite and absolutely pure, how can perversions arise in it?

न चित्तो_व्यतिरेकेण प्रविचार्य_अपि किंचन ।

na citta:_vyatirekeNa pravicArya_api kimcana |

आसाद्यते किल स्फाराद्_aस्मात् त्रिभुवन.उदरात् ॥५।२७।१६॥

AsAdyat.e kila sphArAt asmAt tri.bhuvana.udarAt ||5|27|16||

na citta: vyatirekeNa pravicArya_api kiMcana AsAdyat.e kila sphArAt

asmAt_tribhuvana.udarAt

*m.16 To think of it, there is nothing that is contrary to consciousness in these three worlds.

*vlm.16. There is nothing to be thought of beside the Intellect, and nothing to be obtained anywhere, except from the spacious womb of the Intellect, which comprehends all the three worlds.

न द्वेषो_ऽस्ति न रागो_ऽस्ति न मनो न_अस्य वृत्तयः ।

na dveSa:_*sti na rAga:_*sti na mana:_na_asya vRttaya: |

चिन्मात्रस्य_अतिशुद्धस्य विकल्प.कलना कुतः ॥५।२७।१७॥

cit.mAtrasya_ati.zuddhasya vikalpa.kalanA kuta: ||5|27|17||

na dveSa: asti There is no hatred,

na rAga: asti is no passion,

na manas no mind,

na asya vRttaya: nor its motion/ideas,

cit.mAtrasya of a measure of Chit.Consciousness,

ati.zuddhasya of the utterly.pure,

vikalpa.kalanA kutas as sam.kalpa_is con.ception, vi.kalpa_is dis.ception

*m.17 There is no hatred. These is no fondness. There are no mental movements. Where are the movements which are not that pure transcendent consciousness?

*vlm.17. But the passions and feelings, the mind and its powers, are mere attributes and not properties of the Intellect; which being altogether a simple and pure essence, is free from every attribute.

चिद्_अहम् सर्वगो_व्यापी नित्य.आनन्द.मय.आत्मकः ।

cit aham sarva.ga:_vyApI nitya.Ananda.maya.Atmaka: |

विकल्प.कलना.अतीतो_द्वितीय.अंश.विवर्जितः ॥५।२७।१८॥

vikalpa.kalanA.atIta:_dvitIya.amza.vivarjita: ||5|27|18||

cit aham sarva.go vyApI nitya.Ananda.maya.Atmaka: vikalpa.kalanA.atIta:

dvitIya.aMza.vivarjita:

*m.18. I am consciousness. I am in everything, everywhere. I am full of bliss eternally. I am beyond all modifications and apprehensions. I have no second.

*vlm.18. The Intellect chit is the Ego, the omnipresent, all pervasive and ever felicitous soul; it is beyond all other attributes, and without a duality or parts.

चितिश्_चिद्_इति यन्_नाम निर्नामाया न नाम तत् ।

citi:_cit iti yat_nAma nir.nAmAyA na nAma tat |

शब्द.आत्मिका_एषा चिच्.छक्तिः परिस्फुरति सर्वगा ॥५।२७।१९॥

zabda.AtmikA_eSA cit.zakti: parisphurati sarvagA ||5|27|19||

citi:_cit iti yan_nAma nirnAmAyA na nAma tat zabda.AtmikA_eSA cic.chakti:

parisphurati sarvagA

*m.19 There is nothing like a symbol for consciousness (to say that this is the name, this is the form). Consciousness energy flashes and sparkeles as sound in all.

*sv.19 Consciousness is not its name, it is but a word! It has na:_name.

*vlm.19; The term Intellect chit which is applied to the nameless power of intellection—chiti, is but a verbal symbol signifying the omniscient Intelligence, which is manifest in all places, (i. e. The Divine Intellect is both,omniscient as well as omnipresent, while human understanding is narrow and circumscribed).

दृश्य.दर्शन.निर्मुक्त=केवल.अमल.रूपवान् ।

dRzya.darzana.nirmukta=kevala.amala.rUpavAn |

नियोदितो_निराभासो_द्रष्टा_अस्मि परम.ईश्वरः ॥५।२७।२०॥

ni.yodita:_nir.AbhAsa:_draSTA_asmi parama.Izvara: ||5|27|20||

dRzya.darzana.nirmukta=kevala.amala.rUpavAn ni.yodita: nir.AbhAsa:

draSTA_asmi parama.Izvara:

*vlm.20. The Ego is the Supreme Lord, that is ever awake and sees all things without manifesting any appearanee of himself. He is purely transparent and beyond all visible appearances.

*m.20.22 . I am the witness free from sight and seeing. I am the pure, ever born, self. luminous Parameswara. I am the eternal myself without any resemblences or reflections. I merely enjoy any self reflection. I am time. I am all the Self contrived shapes and forms. I am the light. I am free from all stain of objects. I am that great Soul.

*sv.20.21.22 I am the eternal subject free from all object and predicate.

कल्पना.विकल.आकारः काल.कान्त.कला.मयः ।

kalpanA.vikala.AkAra: kAla.kAnta.kalA.maya: |

आभास.मात्रम् उदितो_नित्य.आभास.विवर्जितः ॥५।२७।२१॥

AbhAsa.mAtram udita:_nitya.AbhAsa.vi.varjita: ||5|27|21||

kalpanA.vikalAkAra: kAlakAnta.kalAmaya: AbhAsa.mAtram udita:

nityAbhAsa.vivarjita:

*vlm.21. All its attributes are lame, partial and imperfect. Even time which has its phases and parts, is not a proper attribute for it. It is but a glimpse of its light that rises before us, but the eternal and infinite light, is beyond our comprehension.

*m.20.22 …. I am the light. I am free from all stain of objects. I am that great Soul.

*sv.20.21.22 I am the eternal subject free from all object and predicate.

AB. ... kalA yasya candrasya ... ||5|27|

kalpaNavikalAkAra: kAlakAntakalAmaya: |
AbhAsamAtramudita:_nityAbhAsavivarjita: ||5|27| 21
*VA. (I am) devoid of notions,
what consists of any part (alakAnta.kalA.mayaH) of light is without

the eternal light (of cit). (whatever is seen is not real, but
mithya?)

*AS: I see a rather different meaning.
I am one whose form is not disturbed by any mental imagery (kalpanA avikala. AkAraH), having apparent variations iluminated by passing of time (kAla.kAnta.kalA.mayaH), (but that appearance of mine ) arises due to illusion only, whereas I am eternally without any illusion (and thus...)

भा.रूप.एक.स्वरूपे_ऽस्मिन् स्वरूपेण जयाम्य् अहम् ।

bhA.rUpa.eka*svarUpe_asmin svarUpeNa jayAmi_aham |

चेत्य.रञ्जन.रिक्ताय विमुक्ताय महात्मने ॥५।२७।२२॥

cetya.raJjana.riktAya vimuktAya mahAtmane ||5|27|22||

bhA.rUpa.eka*svarUpe . ... in radiant.form=one.nature

asmin . in this.here

svarUpeNa jayAmy aham . .

cetya.raJjana.riktAya

vimuktAya mahAtmane

*vlm.22. I must think of it only in the form of light in my own self, and know it apart from all other thinkables and thoughts, and quite aloof from all shades and colours.

*m.20.22 ... I am all the Self contrived shapes and forms. I am the light. I am free from all stain of objects. I am that great Soul.

*sv.20.21.22 I am the eternal subject free from all object and predicate.

*VA. I hail with this (my) space.form the non.bound cit, devoid of attachments, nonduality in the form of light, the great Self.

*AS: The first line is continuation of the previous. The second joins with the next.

In this form of pure light I win over (those illusions).
Second line next zloka.

प्रत्यक्.चेतन.रूपाय स्वरूपाय नमो_ऽस्तु ते ।

pratyak.cetana.rUpAya svarUpAya nama:_*stu te |

चितये चेत्य.मुक्ताय युक्त्या युक्ताय योग्यया ॥५।२७।२३॥

citaye cetya.muktAya yuktyA yuktAya yogyayA ||5|27|23||

pratyak.cetana.rUpAya svarUpAya nama:_astu te citaye . to chiti cetya.muktAya

yuktyA yuktAya yogyayA

*vlm.23. I salute his self.same form of Intelligence, and the power of Intellection, unaccompanied by the intelligible, and employed in its proper sphere.

*VA. I salute that real Consciousness, my own nature, free from notions, which is always right (yuktyA yogyayA?).

*AS. I salute that form of mine, devoid of being attracted to objects of thought, a liberated great soul, that mind free of all objects of thought being equipped with a properly employed technique (yogyayA yuktyA yuktAya).

*m.23.24 . I am the self, the individual self without any object sense. I am good and bad. Salutations to such you, my Self. I am the lamp that lights all. I am the all pervading, filling the whole universe. To such I, I bow.

*sv.23 I salute that omnipresent consciousness which is free from the tempting concept of objects, and hence eternally free.

सर्व.अवभास.दीपाय मह्यम् एव नमो_ऽस्तु ते ।

sarva.avabhAsa.dIpAya mahyam eva nama:_astu te |

चेत्य.निर्मुक्त.चिद्.रूपम् विष्वग्.विश्व.अवपूरकम् ॥५।२७।२४॥

cetya.nirmukta.cit.rUpam viSvak.vizva.avapUrakam ||5|27|24||

sarva.avabhAsa.dIpAya mahyam eva nama:_astu te cetya.nirmukta.cid.rUpam

viSvag.vizva.avapUrakam

*vlm.24. I salute that light of his in me, which represents every thing to me; which is beyond all thought, and is of the form of Intellect, going everywhere and filling all space.

*sv.24.25 I salute myself which is the consciousness free of the subject.object division, which acts appropriately without division and which is the light which is reflected in all appearances.

संशान्त.सर्व.संवेद्यम् सच्_चिन्मात्रम् अहम् महत् ।

saMzAnta.sarva.saMvedyam sat_cit.mAtram aham mahat |

आकाशवद्_अनन्तो_ऽहम् स्प्य्_स्णोर्_अणुर्_आततः ॥५।२७।२५॥

AkAza.vat ananta:_*ham api_aNo:_aNu:_Atata: ||5|27|25||

saMzAnta.sarva.saMvedyam sac_cin.mAtram aham mahat AkAza.vat ananta:_aham

apy aNo:_aNu:_Atata:

*vlm.25. It is the quiet consciousness of all beings, the real Intellect (sach.chit), the Ego and the Great; the Ego which is as infinite as space, and yet minuter than an atom, and spreading in all alike.

*m.25 I am the transcendent, pure Existence. I am the Vast, the infinite, like sky. I am subtler than the subtle atom. I am the most peaceful, with all experiences quelled.

न_आसादयन्ति माम् एता: सुख.दुःख.दृशा* दृशः ।

na_AsAdayanti mAm etA: sukha.du:kha.dRzA: dRza: |

संवेदनम् असंवेद्यम् अचेत्यम् चेतनम् ततम् ॥५।२७।२६॥

saMvedanam a.saMvedyam a.cetya.m cetanam tatam ||5|27|26||

na_AsAdayanti mAm etA: sukha.du:kha.dRzA dRza: saMvedanam asaMvedyam

acetya.m cetanam tatam

*m.26 Nothing like joy and sorrow, touches me. I am the changeless truth. I am the all pervading objectless consciousness.

*sv.26 I am that consciousness in which the craving for experience has ceased.

*vlm.26. I am not subject to the states of pleasure and pain, I am conscious of my self and of another existence besides myself; and I am Inlelligence without the intelligibles spread out before me.

न शक्ता माम् परिछेत्तुम् भाव.अभावा* जगद्.गताः ।

na zaktA mAm parichettum bhAva.a.bhAvA: jagat.gatA: |

अथ च_एते जगद्.भावाः परि.छिन्दन्तु माम् इमम् ॥५।२७।२७॥

atha ca_ete jagat.bhAvA: pari.chindantu mAm imam ||5|27|27||

na zaktA: mAm parichettum

They are not able to shatter me,

bhAva.abhAvA: jagat.gatA: the world.gone Feeling.unFeelings,

atha ca ete jagat.bhAvA: and so these world.Feelings

parichindantu mAm imam

let them shatter this me.

*vlm.27. No worldly entity nor non.entity (i.e. neither the gain of any object nor its want), can work any change in me; for the possession of worldly objects would destroy me at once, by their separating my soul from God.

*m.27.29 . Becomings and nonbecomings, which are characteristic of this world movement cannot break me. If they try to divide me, I da:_not oppose it.

*sv.27.28 I am limitless like space; I am untouched by happiness, unhappiness and the like. Let them therefore do what they like to me, for I am non.different from them.

यथा_अभिमतम् एव_एते मत्तो_न व्यतिरेकिणः ।

yathA_abhimata.m eva_ete matta:_na vyatirekiNa: |

यदि स्वभाव.भूतेन वस्तुना वस्तु नीयते ॥५।२७।२८॥

yadi svabhAva.bhUtena vastunA vastu nIyat.e ||5|27|28||

yathA.as/when abhimata.m eva.indeed\only/very ete.these.ones matta.rutting/mad: na.no/not vyatirekiN.a: yadi.if svabhAva.bhUtala.earth.surface.ena

vastu.substance/reality.nA vastu.substance/reality nIyat.e

abhimata

vyatirekin

svabhAva

nIyat.e

*vlm.28. In my opinion there is nothing that is distinct from me, when we know all things as the produce of the same source?

*m.27.29 ... I am always and ever everything, every action and work. I am with everything, united with everything..

*sv.27.28 ... Let them therefore do what they like to me, for I am non.different from them.

ह्रियते दीयते वा_अपि तत् किम् कस्य किल क्षतम् ।

hriyat.e dIyat.e vA_api tat kim kasya kila kSata.m |

सर्वदा सर्वम् एव_अहम् सर्व.कृत् सर्व.संगतः ॥५।२७।२९॥

sarvadA sarva.m eva_aham sarva.kRt sarva.saMgata: ||5|27|29||

hriyat.e dIyat.e vA.or api.tho/even tat.it/he/that kim.!? kasya.of.what/whom? kila.indeed/of.course kSata.m sarvadA sarva.all/every.m eva.indeed\only/very aham.I sarva.all/every.kRt.do.making/do.maker sarva.all/every.saMgata:

hriyat.e

dIyat.e

kSata

sarvadA

saMgata

*m.27.29 . Becomings and nonbecomings, which are characteristic of this world movement cannot break me. If they try to divide me, I da:_not oppose it. I shall treat them as the outcome of my Self nature. What does it matter to me if something is taken away or something is given. I am always and ever everything, every action and work. I am with everything, united with everything.

*sv.29.30.31 Movement of energy in one substance is neither loss nor gain. When consciousness alone is everything, thoughts or its expansions da:_not make that consciousness expand or contract. Hence, I shall continue to be active till I reach absolute quiescence in the self.

*vlm.29. What one gets or loses is no gain or loss to any (i. e. to the gainer or loser), because the same Ego always abides in all, and is the Maker of all and pervading everywhere.

चेत्यम् स्स्म्य्_अहम् एव_एतन्_न किम्चिद्_अपि च_उदितम् ।

cetya.m asmi_aham eva_etat_na kiMcit api ca_udita.m |

किम् संकल्प.विकल्पाभ्याम् चितम् चिद्_इयम् एकिका ॥५।२७।३०॥

kim saMkalpa.vikalpa.abhyAm citam cit iyam ekikA ||5|27|30||

cetya.to.be.conceived/conceptual.m asmi.I.am aham.I eva.indeed\only/very etat.this na.no/not kiMcit.whatever/anything api.tho/even ca.and/also/too_udita.upcome/arisen.m kim.!? saMkalpa.concept/intention.vikalpa.Conceptual/ideation.abhyAm

cit.Consciousness/conceptuality.am cit.Consciousness/conceptuality iyam.this.here ekika.a

ekika

*m.30.31 . 'I am the object I am all modifications. In fact there is nothing that is produced or born. What and which will and volition, resolution and determination is separate from consciousness? I am (unnecessarily) troubled, tormented and perplexed when I am that most sacred Self'. Thus thought Bali, the great knower of the Perfect.

*vlm.30. Whether I am any of the thinkable objects or not, it matters me little to know; since the Intellect is always a single thing, though its intelligibles (i. e. its productions or thoughts), are endless.

संक्षोभयाम्य् अहम् तावच्_छाम्याम्य् आत्मनि पावने ।

saMkSobhayAmi_aham tAvat_zAmyAmi_Atmani pAvane |

इति संचिन्तयन्न् एव बलिः परम.कोविदः ॥५।२७।३१॥

iti saMcintayan_eva bali: parama.kovida: ||5|27|31||

saMkSobhayAmi aham tAvat_chAmyAmy Atmani pAvane iti saMcintayan.n_eva bali: parama.kovida:

*vlm.31. I am so long in sorrow, as my soul is not united with the Holy spirit. So saying, the most discerning Bali fell to a deep meditation.

ओम्.काराद्_अर्ध.मात्र.अर्थम् भावयन् मौनम् आस्थितः ।

OMkArAt ardha.mAtra.artham bhAvayan maunam Asthita: |

संशान्त.सर्व.संकल्पः प्रशान्त.कलना.गणः ॥५।२७।३२॥

saMzAnta.sarva.saMkalpa: prazAnta.kalanA.gaNa: ||5|27|32||

from/thru the OMkAra.at ardha.mAtra.measure/mere\only.artha.meaning/thing\wealth\politics.m bhAvayan mauna.Quiet/silent.m Asthita: saMzAnta.sarva.all/every.saMkalpa.concept/intention: prazAnta.kalanA.conception/imagination.gaNa:

OMkAra

ardha

bhAvayan

Asthita

prazAnta

gaNa

*m.32.35 . With all his mental wills completely subsided (and eliminated) he sat silent contemplating on 'Om'. He was free from doubt. Object sense was thrown afar (out of him). He was (completely) devoid of the sense of meditator meditation ultimate goal. He attained the Brahmic state and the light on his face revealed it clearly. His mind was quiet. Bali sat still in his gem.studded room like a stone. All his desires disappeared. He was perfect and pure. The blemish of thought and thinking were cast away. He was effulgent like autumn sky.

*sv.32 VASISTHA continued: Having thus reflected, Bali, uttering the sacred word Om and contemplating its subtle significance, remained quiet. Freed from all doubts, from perception of objects and …

*vlm.32. He reflected on the half mantra of Om (i. e. the dot only); an emblem of the Infinite God; and sat quietly with all his desires and fancies lying dormant in him.

निःशङ्कम् sपि दूरास्त.चेत्य.चिन्तक.चिन्तनः ।

ni:zaGkam api dUrAsta.cetya.cintaka.cintana: |

ध्यातृ.ध्येय.ध्यान=हीनो निर्मलः शान्त.वासनः ॥५।२७।३३॥

dhyAtR.dhyeya.dhyAna=hIna:_nirmala: zAnta.vAsana: ||5|27|33||

ni:zaGka.m api.tho/even dUrAsta.cetya.to.be.conceived/conceptual.cintaka.cintana: dhyAtR.dhyeya.dhyAna.meditation/thot.hIna.without: nirmala: zAnta.subsided/quiet.vAsanA.Imprint/conditioning:

ni:zaGka

dUrAsta

cintaka

cintana

dhyAtR

dhyeya

nirmala

*m.32.35 ...Object sense was thrown afar (out of him). He was (completely) devoid of the sense of meditator meditation ultimate goal. He attained the Brahmic state and the light on his face revealed it clearly ..

*sv.33 … without the division between thinker, thought and thinking (meditation, meditator and the object of meditation), with all intentions and concepts quietened, Bali remained firmly established in the supreme state with a mind in which all movement of thought had ceased, like a lamp in a windless place.

*vlm.33. He sat undaunted, by suppressing his thoughts and his thinking powers within him; and remained with his subdued desires, after having lost the consciousness of his meditation, and of his being the meditator and also of meditated object. (i. e. without knowing himself as the subject or object of his thoughts and acts).

बभूव_aवात.दीप.आभो बलिः प्राप्त.महापदः ।

babhUva_avAta.dIpa.Abha:_bali: prApta.mahApada: |

उपशान्तमनास् तत्र रत्न.वातायने बलिः ।

upazAntamanA:_tatra ratna.vAtAyane bali: |

अवसद्_बहु.कालम् स समुत्कीर्ण इव_उपले ॥५।२७।३४॥

avasat_bahu.kAlam sa: samutkIrNa* iva_upale ||5|27|34||

babhUva a.non.vAta.wind/Wind/air/Air\blown.dIpa.lamp/candle.Abha: bali: prApta.mahApada: upazAnta.manas.Mind.as tatra.there/then ratna.jewel/treasure/gift.vAtAyana.e Bali.the.Gift avasat bahu.much/many.kAla.time/Time.m sas.he/it samutkIrNa iva.like/as.if upala.stone/jewel.e

Abha

prApta

mahApada

upazAnta

vAtAyana

avasat

samutkIrNa

*sv.34.35 Thus he lived for a considerable time.

*vlm.34. While Bali was entranced in this manner at the window which was decked with gems, he became illumined in his mind as a lighted lamp flaming unshaken by the wind. And he remained long in his steady posture as a statue carved of a stone.

प्रशमित.एषणया परिपूर्णया

prazamita.eSaNayA paripUrNayA

मनन.दोष.दश.उज्झितया_एतया ।

manana.doSa.daza.ujjhitayA_etayA |

बलिर् अराजत निर्मल.सत्तया

bali:_arAjata nirmala.sattayA

विघनम् sच्छतया_इव शरन्_नभ: ॥५।२७।३५॥

vighanam acchatayA_iva zaran_nabha: ||5|27|35||

prazamita.eSaNayA paripUrNayA manana.doSa.daza.ujjhitayA_etayA | bali:_arAjata

nirmala.sattayA vighanam acchatayA iva zaran_nabha:

*sv.34.35 Thus he lived for a considerable time.

*vlm.35. He sat with his mind as clear as the autumnal sky after having cast off all his desires and mental anxieties, and being filled within himself with his spiritual light.

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FM5028 SHUKRA SPEAKS 2.mr12 .z22

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सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

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Jiva Das

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Jun 15, 2021, 6:43:38 PM6/15/21

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FM5027 BALI.YOGA 2.MR11 .z35

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FM.5.25.FM.5.49.

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oॐm

FM.5.27

BALI.YOGA

VASISHTHA THE PLENTIFUL declared–

सुर.असुर.सभा.ज्येष्ठे तस्मिन् भृगु.सुते गते ।

sura.asura.sabhA.jyeSThe tasmin bhRgu.sute gate |

मनसा चिन्तयाम्.आस बलिर् बुद्धिमताम् वरः ॥५।२७।१॥

manasA cintayAm.Asa bali:_buddhimatAm vara: ||5|27|1||

whin the sura.Brightling/God.asura.Darkling.sabhA*jyeSTha.i tasmin.there\in/when.that Bhrgu*suta*i gata.having.gone.to.i | manasA.mentally cintayAm.Asa* Bali.the.Stout, of buddhimat*s.Am vara*:

*VLMitra/P.1. Vasishtha said:—After zukra, the son of bhRgu and senior in the assembly of gods and demigods, made his departure, bali, the best among the intelligent, reflected in this way.

युक्तमुक्तम् भगवता चिद् एव_इदम् जगत्.त्रयम् ।

yuktamuktam bhagavatA cit eva_idam jagat.trayam |

चिद् अहम् चिद् इमे लोकाश् चिद् आशाश् चिद् इयम् क्रिया ॥५।२७।२॥

cit aham cit ime lokA:_cit AzA:_cit iyam kriyA ||5|27|2||

yuktamuktam bhagavatA cit eva_idam jagat.trayam | cit aham cit ime lokA:_cit AzA:_cit iyam kriyA

*VLMitra/P.2 Truly the seer said that Consciousness composes the three worlds, that I am this Consciousness, and Consciousness fills all the quarters and shows itself in all our actions.

स.बाह्य.अभ्यन्तरे सर्वम् चिद् एवम् परम.अर्थतः ।

sa.bAhya.abhyantare sarvam cit evam parama.arthata: |

अस्ति चिद् व्यतिरेकेण न_इह किंचन कुत्रचित् ॥५।२७।३॥

asti cit vyatirekeNa na_iha kiMcana kutra.cit ||5|27|3||

inside o&r outside

everything is Consciousness

such is the Higher Understa.anyhow wherever

sa.bAhya.abhyantare sarvam cit evam parama.arthata: | asti cit vyatirekeNa na_iha kiMcana kutra.cit

*VLMitra/P.3 It is Consciousness which pervades the inside and outside of everything. There is nothing anywhere which is without Consciousness.

अयम् आदित्य इत्य् अर्को न चिता यदि चेत्यते ।

ayam Aditya* iti_arka:_na citA yadi cetyate |

तद् अर्क.तमसोर् भेदः क इह_इव_उपलभ्यते ॥५।२७।४॥

tat arka.tamaso:_bheda: ka: iha_iva_upalabhyate ||5|27|4||

ayam Aditya* iti_arka:_na citA yadi cetyate | tat arka.tamaso:_bheda: ka: iha_iva_upalabhyate

*VLMitra/P.4 It is Consciousness that perceives sunbeams and moonlight, or else, had not there been this intellectual perception, there would be no distinction between them and darkness.

इयम् भूर् इति भूर् एषा चिता यदि न चेत्यते ।

iyam bhU:_iti bhU:_eSA citA yadi na cetyate |

भूमे: किम् नाम भूमित्वम् तद्.भव्ये भव्यताम् गतम् ॥५।२७।५॥

bhUme: kim nAma bhUmitvam tat.bhavye bhavyatAm gatam ||5|27|5||

iyam bhU:_iti bhU:_eSA citA yadi na cetyate bhUme: kim nAma bhUmitvam tat.bhavye bhavyatAm gatam

*VLMitra/P.5 If there were no intellectual perception as this earth is land, then there would be no distinction between earth and water, nor would the word earth apply to land.

इमा* दिशो दिश इति चेत्यन्ते न चिता यदि ।

imA: diza:_diza: iti cetyante na citA yadi |

तत् किम् नाम दिशाम् दिक्त्वम् शैलानाम् च_aपि का_aद्रिता ॥५।२७।६॥

tat kim nAma dizAm diktvam zaila.s.anAm ca_api kA_adritA ||5|27|6||

imA: diza:_diza: iti cetyante na citA yadi | tat kim nAma dizAm diktvam zaila.s.anAm ca_api kA_adritA

*VLMitra/P.6 If consciousness could not understand vast space as the quarters of the sky, and the mountains as vast bulges on earth, then who could call the sides of space and mountains by those names?

इदम् जगज् जगद् इति चिता यदि न चेत्यते ।

idam jagat jagat iti citA yadi na cetyate |

तत् किम् जगत्त्वम् जगतो नभस्त्वम् नभसो ऽथ किम्॥७॥

tat kim jagattvam jagata:_nabhastvam nabhasa:_atha kim ||5|27|7||

idam jagat jagat iti citA yadi na cetyate | tat kim jagattvam jagata:_nabhastvam nabhasa:_atha kim

*VLMitra/P.7 If the world were not known as the world and the vacuum as emptiness, then who could distinguish them by the names that are in common use?

कायो ऽयम् पर्वत.आकारश् चिता यदि न चेत्यते ।

kAya:_ayam parvata.AkAra:_citA yadi na cetyate |

तत् किम् नाम शरीरत्वम् शरीरस्य शरीरिणाम्॥८॥

tat kim nAma zarIratvam zarIrasya zarIriNAm ||5|27|8||

kAya:_ayam parvata.AkAra:_citA yadi na cetyate | tat kim nAma zarIratvam zarIrasya zarIriNAm

*VLMitra/P.8 If this big body was not perceived by consciousness, how could we properly call the bodies of embodied beings by their names?

चिद् इन्द्रियानि चित् कायश् चिन् मनश् चित् तदेषणा ।

cit indriyAni cit kAya:_cit mana:_cit tadeSaNA |

चिद् अन्तश् चिद् बहिश् चित् खम् चिद् भावाश् चिद् भव.स्थितिः ॥५।२७।९॥

cit anta:_cit bahi:_cit kham cit bhAvA:_cit bhava.sthiti: ||5|27|9||

cit indriyAni cit kAya:_cit mana:_cit tadeSaNA | cit anta:_cit bahi:_cit kham cit bhAvA:_cit bhava.sthiti:

*VLMitra/P.9 Consciousness resides in every organ of sense. It dwells in the body, mind and all its desires. Consciousness is in the internal and external parts of the body. Consciousness is all that is in existence and non-existence.

चित्ता_एव_एनम् अहम् सर्वम् स्पर्शन.एषण.पूर्वकम् ।

cittA_eva_enam aham sarvam sparzana.eSaNa.pUrvakam |

करोमि मात्र.संस्पर्शम् शरीरेण न किंचन ॥५।२७।१०॥

karomi mAtra.saMsparzam zarIreNa na kiMcana ||5|27|10||

cittA_eva_enam aham sarvam sparzana.eSaNa.pUrvakam | karomi mAtra.saMsparzam zarIreNa na kiMcana

*VLMitra/P.10 Consciousness forms my whole self by its feeling and knowing everything that I feel and know. Otherwise, without guidance of consciousness, I cannot perceive or conceive or do anything with my body.

किम् sनेन शरीरेण काष्ठ.लोष्ट=समेन मे ।

kim anena zarIreNa kASTha.loSTa=samena me |

अशेष.जगद्.एक.आत्मा चिद् अहम् चेतन.आत्मक: ॥५।२७।११॥

azeSa.jagat.eka.AtmA cit aham cetana.Atmaka: ||5|27|11||

*VLMitra/P.11 Of what value is my body which is inert and unconscious as a block of wood? Consciousness makes my self and the intelligent spirit is the Universal Soul.

अहम् चिद्.अम्बरे भानाव् अहम् चिद् भूत.पञ्जरे ।

aham cit.ambare bhAnau_aham cit bhUta.paJjare |

सुर.असुरेषु चिद् अहम् स्थावरेषु चरेषु च ॥५।२७।१२॥

sura.asureSu cit aham sthAvareSu careSu ca ||5|27|12||

in the luminous Consciousness.sky

enca.a Being a.arklings

Consciousness

a.and moving

...

aham cit.ambare bhAnau_aham cit bhUta.paJjare | sura.asureSu cit aham sthAvareSu careSu ca

*VLMitra/P.12 I am the intellect {Chit.Consciousness/Buddhi.Intellect.jd} which resides in the sun and in the sky. I am the consciousness which dwells in the bodies of all beings. I am the same intellect {Chit.Consciousness/Buddhi.Intellect.jd} which guides the gods and demigods, and dwells alike in bodies that move and don’t move.

चिद् अस्ति_इह द्वितीया हि कल्पना_एव न विद्यते ।

cit asti_iha dvitIyA hi kalpanA_eva na vidyate |

द्वितस्य_असम्भवाल्_लोके कः शत्रुः कश् च वा सुहृत् ॥५।२७।१३॥

dvitasya_a.sambhavAt loke ka: zatru: ka:_ca vA suhRt ||5|27|13||

cit asti_iha dvitIyA hi kalpanA_eva na vidyate | dvitasya_a.sambhavAt loke ka: zatru: ka:_ca vA suhRt

*VLMitra/P.13. Consciousness being the sole existence, it is in vain to suppose anything besides. There being nothing otherwise, there can be no difference between friend or foe to us.

एनम् निश्चयम् आदाय विलोकयसि हेलया ।

enam nizcayam AdAya vilokayasi helayA |

स्वयम् एव_आत्मना_आत्मानम् sनन्तम् पदम् आप्स्यसि ॥५।२७।१४॥

svayam eva_AtmanA_AtmAnam anantam pada.m Apsyasi ||5|27|14||

enam nizcayam AdAya vilokayasi helayA | svayam eva_AtmanA_AtmAnam anantam pada.m Apsyasi

*VLMitra/P.14 What if I, bali, strike off a person’s head from his body? I can not injure the soul which is everywhere and fills all space.

चिता संचेतितो द्वेषो_द्वेषो_भवति न_अन्यथा ।

citA saMcetita:_dveSa:_dveSa:_bhavati na_anyathA |

तस्माद् द्वेष.आदयः सर्वे भाव.अभावश् चिद्.आत्मकाः ॥५।२७।१५॥

tasmAt dveSa.Adaya: sarve bhAva.abhAvaz_cit.AtmakA: ||5|27|15||

citA saMcetita:_dveSa:_dveSa:_bhavati na_anyathA | tasmAt dveSa.Adaya: sarve bhAva.abhAvaz_cit.AtmakA:

*VLMitra/P.15 Feelings of love and hatred are properties of consciousness (Soul). These feelings are not separated from the soul by its separation from the body. Hence passions and feelings are inseparable from Consciousness or soul.

न चित्तो_व्यतिरेकेण प्रविचार्य_अपि किंचन ।

na citta:_vyatirekeNa pravicArya_api kiMcana |

आसाद्यते किल स्फाराद् aस्मात् त्रिभुवन.उदरात् ॥५।२७।१६॥

AsAdyate kila sphArAt asmAt tri.bhuvana.udarAt ||5|27|16||

na citta:_vyatirekeNa pravicArya_api kiMcana | AsAdyate kila sphArAt asmAt tri.bhuvana.udarAt

*VLMitra/P.16 There is nothing to be thought of beside Consciousness. There is nothing to be obtained anywhere, except from the spacious womb of Consciousness which comprehends all the three worlds.

न द्वेषो ऽस्ति न रागो ऽस्ति न मनो न_अस्य वृत्तयः ।

na dveSa:_asti na rAga:_asti na manas_na_asya vRttaya: |

चिन्मात्रस्य_अतिशुद्धस्य विकल्प.कलना कुतः ॥५।२७।१७॥

cit.mAtrasya_ati.zuddhasya vikalpa.kalanA kuta: ||5|27|17||

na dveSa:_asti na rAga:_asti na manas_na_asya vRttaya: | cit.mAtrasya_ati.zuddhasya vikalpa.kalanA kuta:

*VLMitra/P.17 But passions and feelings, the mind and its powers, are mere attributes and not properties of Consciousness. Consciousness, being altogether a simple and pure essence, is free from every attribute.

चिद् अहम् सर्वगो_व्यापी नित्य.आनन्द.मय.आत्मकः ।

cit aham sarva.ga:_vyApI nitya.Ananda.maya.Atmaka: |

विकल्प.कलना.अतीतो द्वितीय.अंश.विवर्जितः ॥५।२७।१८॥

vikalpa.kalanA.atIta:_dvitIya.amza.vivarjita: ||5|27|18||

cit aham sarva.ga:_vyApI nitya.Ananda.maya.Atmaka: | vikalpa.kalanA.atIta: dvitIya.amza.vivarjita:

*VLMitra/P.18 Consciousness (#cit) is the Ego, the omnipresent, the all pervasive and ever blissful soul. It is beyond all other attributes, and without duality or parts.

चितिश् चिद् इति यन् नाम निर्नामाया न नाम तत् ।

citi:_cit iti yat nAma nir.nAmAyA na nAma tat |

शब्द.आत्मिका_एषा चिच्.छक्तिः परिस्फुरति सर्वगा ॥५।२७।१९॥

zabda.AtmikA_eSA cit.zakti: parisphurati sarvagA ||5|27|19||

citi:_cit iti yat nAma nir.nAmAyA na nAma tat | zabda.AtmikA_eSA cit.zakti: parisphurati sarvagA

*VLMitra/P.19 The term Consciousness (#cit) as applied to the nameless power of reasoning (#citi) is only a verbal symbol signifying the omniscient Intelligence manifest in all places.

दृश्य.दर्शन.निर्मुक्त=केवल.अमल.रूपवान् ।

dRzya.darzana.nirmukta=kevala.amala.rUpavAn |

नियोदितो निराभासो_द्रष्टा_अस्मि परम.ईश्वरः ॥५।२७।२०॥

ni.yodita:_nir.AbhAsa:_draSTA_asmi parama.Izvara: ||5|27|20||

dRzya.darzana.nirmukta=kevala.amala.rUpavAn | ni.yodita:_nir.AbhAsa:_draSTA_asmi parama.Izvara:

*VLMitra/P.20 The Intellect (#cit) is the Supreme Lord that is ever awake and sees all things without manifesting any appearance of himself. He is purely transparent and beyond all visible appearances.

कल्पना.विकल.आकारः काल.कान्त.कला.मयः ।

kalpanA.vikala.AkAra: kAla.kAnta.kalA.maya: |

आभास.मात्रम् उदितो नित्य.आभास.विवर्जितः ॥५।२७।२१॥

AbhAsa.mAtra.m udita:_nitya.AbhAsa.vi.varjita: ||5|27|21||

kalpanA.vikala.AkAra: kAla.kAnta.kalA.maya: | AbhAsa.mAtra.m udita:_nitya.AbhAsa.vi.varjita:

*VLMitra/P.21 All its attributes are lame, partial and imperfect. Even time, which has its phases and parts, is not a proper attribute for it. It is only a glimpse of its light that rises before us, but the eternal and infinite light is beyond our comprehension.

भा.रूप.एक.स्वरूपे ऽस्मिन् स्वरूपेण जयाम्य् अहम् ।

bhA.rUpa.eka.svarUpe_asmin svarUpeNa jayAmi_aham |

चेत्य.रञ्जन.रिक्ताय विमुक्ताय महात्मने ॥५।२७।२२॥

cetya.raJjana.riktAya vimuktAya mahAtmane ||5|27|22||

bhA.rUpa.eka.svarUpe_asmin svarUpeNa jayAmi_aham | cetya.raJjana.riktAya vimuktAya mahAtmane

*VLMitra/P.22 I must think of Consciousness only in the form of light within my own self. I must know it apart from all other phenomena and thoughts, quite aloof from all shades and colors.

प्रत्यक्.चेतन.रूपाय स्वरूपाय नमो ऽस्तु ते ।

pratyak.cetana.rUpAya svarUpAya nama:_astu te |

चितये चेत्य.मुक्ताय युक्त्या युक्ताय योग्यया ॥५।२७।२३॥

citaye cetya.muktAya yuktyA yuktAya yogyayA ||5|27|23||

pratyak.cetana.rUpAya svarUpAya nama:_astu te | citaye cetya.muktAya yuktyA yuktAya yogyayA

*VLMitra/P.23 I salute His identical form of Consciousness and the power of Reasoning, unaccompanied by the intelligible and employed in its proper sphere.

सर्व.अवभास.दीपाय मह्यम् एव नमो ऽस्तु ते ।

sarva.avabhAsa.dIpAya mahyam eva nama:_astu te |

चेत्य.निर्मुक्त.चिद्.रूपम् विष्वग्.विश्व.अवपूरकम् ॥५।२७।२४॥

cetya.nirmukta.cit.rUpam viSvak.vizva.avapUrakam ||5|27|24||

sarva.avabhAsa.dIpAya mahyam eva nama:_astu te | cetya.nirmukta.cit.rUpam viSvak.vizva.avapUrakam

*VLMitra/P.24 I salute that light of His in me, which represents everything to me, which is beyond all thought, and which is of the form of Consciousness going everywhere and filling all space.

संशान्त.सर्व.संवेद्यम् सच् चिन्मात्रम् अहम् महत् ।

saMzAnta.sarva.saMvedyam sat cit.mAtra.m aham mahat |

आकाशवद् अनन्तो ऽहम् स्प्य्_स्णोर् अणुर् आततः ॥५।२७।२५॥

AkAza.vat ananta:_aham api_aNo:_aNu:_Atata: ||5|27|25||

saMzAnta.sarva.saMvedyam sat cit.mAtra.m aham mahat | AkAza.vat ananta:_aham api_aNo:_aNu:_Atata:

*VLMitra/P.25 It is the quiet consciousness of all beings, the real Intellect and the Great. Consciousness (#cit) is as infinite as space, yet more minute than an atom and spreading in all alike.

न_आसादयन्ति माम् एता: सुख.दुःख.दृशा* दृशः ।

na_AsAdayanti mAm etA: sukha.du:kha.dRzA: dRza: |

संवेदनम् असंवेद्यम् अचेत्यम् चेतनम् ततम् ॥५।२७।२६॥

saMvedanam a.saMvedyam a.cetyam cetanam tatam ||5|27|26||

na_AsAdayanti mAm etA: sukha.du:kha.dRzA: dRza: | saMvedanam a.saMvedyam a.cetyam cetanam tatam

*VLMitra/P.26 I am not subject to the states of pleasure and pain. I am conscious of my self and of no other existence beside myself. I am Consciousness without the phenomena spread out before me.

न शक्ता माम् परिछेत्तुम् भाव.अभावा* जगद्.गताः ।

na zaktA mAm parichettum bhAva.a.bhAvA: jagat.gatA: |

अथ च_एते जगद्.भावाः परि.छिन्दन्तु माम् इमम् ॥५।२७।२७॥

atha ca_ete jagat.bhAvA: pari.chindantu mAm imam ||5|27|27||

na zaktA mAm parichettum bhAva.a.bhAvA: jagat.gatA: | atha ca_ete jagat.bhAvA: pari.chindantu mAm imam

*VLMitra/P.27 No worldly entity or non-entity can work any change in me, for the possession of worldly objects would destroy me at once (by their separating my soul from God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}).

यथा_अभिमतम् एव_एते मत्तो न व्यतिरेकिणः ।

yathA_abhimatam eva_ete matta:_na vyatirekiNa: |

यदि स्वभाव.भूतेन वस्तुना वस्तु नीयते ॥५।२७।२८॥

yadi svabhAva.bhUtena vastunA vastu nIyate ||5|27|28||

yathA_abhimatam eva_ete matta:_na vyatirekiNa: | yadi svabhAva.bhUtena vastunA vastu nIyate

*VLMitra/P.28 In my opinion, there can be nothing that is distinct from me when we know all things are produced from the same source.

ह्रियते दीयते वा_अपि तत् किम् कस्य किल क्षतम् ।

hriyate dIyate vA_api tat kim kasya kila kSatam |

सर्वदा सर्वम् एव_अहम् सर्व.कृत् सर्व.संगतः ॥५।२७।२९॥

sarvadA sarvam eva_aham sarva.kRt sarva.saMgata: ||5|27|29||

hriyate dIyate vA_api tat kim kasya kila kSatam | sarvadA sarvam eva_aham sarva.kRt sarva.saMgata:

*VLMitra/P.29 What one gets or loses is no gain or loss to any, because the same Ego always abides in all and is the maker of all pervading everywhere.

चेत्यम् स्स्म्य्_अहम् एव_एतन् न किम्चिद् अपि च_उदितम् ।

cetyam asmi_aham eva_etat na kiMcit api ca_uditam |

किम् संकल्प.विकल्पाभ्याम् चितम् चिद् इयम् एकिका ॥५।२७।३०॥

kim saMkalpa.vikalpAbhyAm citam cit iyam ekikA ||5|27|30||

cetyam asmi_aham eva_etat na kiMcit api ca_uditam | kim saMkalpa.vikalpAbhyAm citam cit iyam ekikA

*VLMitra/P.30 Whether I am any thought object or not, it matters little for me to know because Consciousness is always a single thing, though its phenomena are endless.

संक्षोभयाम्य् अहम् तावच् छाम्याम्य् आत्मनि पावने ।

saMkSobhayAmi_aham tAvat zAmyAmi_Atmani pAvane |

इति संचिन्तयन्न् एव बलिः परम.कोविदः ॥५।२७।३१॥

iti saMcintayan eva bali: parama.kovida: ||5|27|31||

saMkSobhayAmi_aham tAvat zAmyAmi_Atmani pAvane | iti saMcintayan eva bali: parama.kovida:

*VLMitra/P.31 As long as my soul is not united with the Divine Spirit, I am in sorrow.

So reasoning, the most discerning bali fell to a deep meditation.

ओम्.काराद् अर्ध.मात्र.अर्थम् भावयन् मौनम् आस्थितः ।

OMkArAt ardha.mAtra.artham bhAvayan maunam Asthita: |

संशान्त.सर्व.संकल्पः प्रशान्त.कलना.गणः ॥५।२७।३२॥

saMzAnta.sarva.saMkalpa: prazAnta.kalanA.gaNa: ||5|27|32||

OMkArAt ardha.mAtra.artham bhAvayan maunam Asthita: | saMzAnta.sarva.saMkalpa: prazAnta.kalanA.gaNa:

*VLMitra/P.32 He reflected on the half mantra of Om, a symbol of Infinite God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}. He sat quietly with all his desires and fancies lying dormant in him.

निःशङ्कम् sपि दूरास्त.चेत्य.चिन्तक.चिन्तनः ।

ni:zaGkam api dUrAsta.cetya.cintaka.cintana: |

ध्यातृ.ध्येय.ध्यान=हीनो निर्मलः शान्त.वासनः ॥५।२७।३३॥

dhyAtR.dhyeya.dhyAna=hIna:_nirmala: zAnta.vAsana: ||5|27|33||

ni:zaGkam api dUrAsta.cetya.cintaka.cintana: | dhyAtR.dhyeya.dhyAna=hIna:_nirmala: zAnta.vAsana:

*VLMitra/P.33 He sat undismayed by suppressing his thoughts and his thinking powers within him. He remained with his subdued desires, after having lost consciousness of his meditation, of being the person meditating, and of the object of meditation (i.e., nirvikalpa samAdhi).

बभूव_अवात.दीप.आभो बलिः प्राप्त.महापदः ।

babhUva_avAta.dIpa.Abha:_bali: prApta.mahApada: |

उपशान्तमनास् तत्र रत्न.वातायने बलिः ।

upazAntamanA:_tatra ratna.vAtAyane bali: |

अवसद् बहु.कालम् स समुत्कीर्ण इव_उपले ॥५।२७।३४॥

avasat bahu.kAla.m sa: samutkIrNa* iva_upale ||5|27|34||

babhUva_avAta.dIpa.Abha:_bali: prApta.mahApada: | upazAntamanA:_tatra ratna.vAtAyane bali: | avasat bahu.kAla.m sa: samutkIrNa* iva_upale

*VLMitra/P.34 While bali was entranced in this manner, at the window decorated with gems, he became illumined in his mind like a lamp flame unshaken by the wind. He remained long in his steady posture, like a statue carved of a stone.

प्रशमित.एषणया परिपूर्णया

prazamita.eSaNayA paripUrNayA

मनन.दोष.दश.उज्झितया_एतया ।

manana.doSa.daza.ujjhitayA_etayA |

बलिर् अराजत निर्मल.सत्तया

bali:_arAjata nirmala.sattayA

विघनम् sच्छतया_इव शरन् नभ: ॥५।२७।३५॥

vighanam acchatayA_iva zaran nabha: ||5|27|35||

prazamita.eSaNayA paripUrNayA manana.doSa.daza.ujjhitayA_etayA | bali:_arAjata nirmala.sattayA vighanam acchatayA_iva zaran nabha:

*VLMitra/P.35 He sat with his mind as clear as the autumn sky after having cast off all his desires and mental anxieties, filled within himself with his spiritual light.

fm5028

DN5027 BALI.YOGA

सर्ग ५.२७

sarga 5.27

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

सुर.असुर.सभा.ज्येष्ठे तस्मिन् भृगु.सुते गते ।

sura.asura.sabhA.jyeSThe tasmin bhRgu.sute gate |

मनसा चिन्तयाम्.आस बलिर् बुद्धिमताम् वरः ॥५।२७।१॥

manasA cintayAm.Asa bali:_buddhimatAm vara: ||5|27|1||

युक्तमुक्तम् भगवता चिद् एव_इदम् जगत्.त्रयम् ।

yuktamuktam bhagavatA cit eva_ida.m jagat.trayam |

चिद् अहम् चिद् इमे लोकाश् चिद् आशाश् चिद् इयम् क्रिया ॥५।२७।२॥

cit aham cit ime lokA:_cit AzA:_cit iyam kriyA ||5|27|2||

स.बाह्य.अभ्यन्तरे सर्वम् चिद् एवम् परम.अर्थतः ।

sa.bAhya.abhyantare sarvam cit evam parama.arthata: |

अस्ति चिद् व्यतिरेकेण न_इह किंचन कुत्रचित् ॥५।२७।३॥

asti cit vyatirekeNa na_iha kiMcana kutra.cit ||5|27|3||

अयम् आदित्य इत्य् अर्को न चिता यदि चेत्यते ।

ayam Aditya* iti_arka:_na citA yadi cetyate |

तद् अर्क.तमसोर् भेदः क इह_इव_उपलभ्यते ॥५।२७।४॥

tat arka.tamaso:_bheda: ka: iha_iva_upalabhyate ||5|27|4||

इयम् भूर् इति भूर् एषा चिता यदि न चेत्यते ।

iyam bhU:_iti bhU:_eSA citA yadi na cetyate |

भूमे: किम् नाम भूमित्वम् तद्.भव्ये भव्यताम् गतम् ॥५।२७।५॥

bhUme: kim nAma bhUmitvam tat.bhavye bhavyatAm gatam ||5|27|5||

इमा* दिशो दिश इति चेत्यन्ते न चिता यदि ।

imA: diza:_diza: iti cetyante na citA yadi |

तत् किम् नाम दिशाम् दिक्त्वम् शैलानाम् च_aपि का_aद्रिता ॥५।२७।६॥

tat kim nAma dizAm diktvam zaila.s.anAm ca_api kA_adritA ||5|27|6||

इदम् जगज् जगद् इति चिता यदि न चेत्यते ।

ida.m jagat jagat iti citA yadi na cetyate |

तत् किम् जगत्त्वम् जगतो नभस्त्वम् नभसो ऽथ किम्॥७॥

tat kim jagattvam jagata:_nabhastvam nabhasa:_atha kim ||7||

कायो ऽयम् पर्वत.आकारश् चिता यदि न चेत्यते ।

kAya:_ayam parvata.AkAra:_citA yadi na cetyate |

तत् किम् नाम शरीरत्वम् शरीरस्य शरीरिणाम्॥८॥

tat kim nAma zarIratvam zarIrasya zarIriNAm||8||

चिद् इन्द्रियानि चित् कायश् चिन् मनश् चित् तदेषणा ।

cit indriyAni cit kAya:_cit mana:_cit tadeSaNA |

चिद् अन्तश् चिद् बहिश् चित् खम् चिद् भावाश् चिद् भव.स्थितिः ॥५।२७।९॥

cit anta:_cit bahi:_cit kham cit bhAvA:_cit bhava.sthiti: ||5|27|9||

चित्ता_एव_एनम् अहम् सर्वम् स्पर्शन.एषण.पूर्वकम् ।

cittA_eva_enam aham sarvam sparzana.eSaNa.pUrvakam |

करोमि मात्र.संस्पर्शम् शरीरेण न किंचन ॥५।२७।१०॥

karomi mAtra.saMsparzam zarIreNa na kiMcana ||5|27|10||

किम् sनेन शरीरेण काष्ठ.लोष्ट=समेन मे ।

kim anena zarIreNa kASTha.loSTa=samena me |

अशेष.जगद्.एक.आत्मा चिद् अहम् चेतन.आत्मक: ॥५।२७।११॥

azeSa.jagat.eka.AtmA cit aham cetana.Atmaka: ||5|27|11||

अहम् चिद्.अम्बरे भानाव् अहम् चिद् भूत.पञ्जरे ।

aham cit.ambare bhAnau_aham cit bhUta.paJjare |

सुर.असुरेषु चिद् अहम् स्थावरेषु चरेषु च ॥५।२७।१२॥

sura.asureSu cit aham sthAvareSu careSu ca ||5|27|12||

चिद् अस्ति_इह द्वितीया हि कल्पना_एव न विद्यते ।

cit asti_iha dvitIyA hi kalpanA_eva na vidyate |

द्वितस्य_असम्भवाल्_लोके कः शत्रुः कश् च वा सुहृत् ॥५।२७।१३॥

dvitasya_a.sambhavAt loke ka: zatru: ka:_ca vA suhRt ||5|27|13||

एनम् निश्चयम् आदाय विलोकयसि हेलया ।

enam nizcayam AdAya vilokayasi helayA |

स्वयम् एव_आत्मना_आत्मानम् sनन्तम् पदम् आप्स्यसि ॥५।२७।१४॥

svayam eva_AtmanA_AtmAnam anantam pada.m Apsyasi ||5|27|14||

चिता संचेतितो द्वेषो_द्वेषो_भवति न_अन्यथा ।

citA saMcetita:_dveSa:_dveSa:_bhavati na_anyathA |

तस्माद् द्वेष.आदयः सर्वे भाव.अभावश् चिद्.आत्मकाः ॥५।२७।१५॥

tasmAt dveSa.Adaya: sarve bhAva.abhAvaz_cit.AtmakA: ||5|27|15||

न चित्तो_व्यतिरेकेण प्रविचार्य_अपि किंचन ।

na citta:_vyatirekeNa pravicArya_api kiMcana |

आसाद्यते किल स्फाराद् aस्मात् त्रिभुवन.उदरात् ॥५।२७।१६॥

AsAdyate kila sphArAt asmAt tri.bhuvana.udarAt ||5|27|16||

न द्वेषो ऽस्ति न रागो ऽस्ति न मनो न_अस्य वृत्तयः ।

na dveSa:_asti na rAga:_asti na manas_na_asya vRttaya: |

चिन्मात्रस्य_अतिशुद्धस्य विकल्प.कलना कुतः ॥५।२७।१७॥

cit.mAtrasya_ati.zuddhasya vikalpa.kalanA kuta: ||5|27|17||

चिद् अहम् सर्वगो_व्यापी नित्य.आनन्द.मय.आत्मकः ।

cit aham sarva.ga:_vyApI nitya.Ananda.maya.Atmaka: |

विकल्प.कलना.अतीतो द्वितीय.अंश.विवर्जितः ॥५।२७।१८॥

vikalpa.kalanA.atIta:_dvitIya.amza.vivarjita: ||5|27|18||

चितिश् चिद् इति यन् नाम निर्नामाया न नाम तत् ।

citi:_cit iti yat nAma nir.nAmAyA na nAma tat |

शब्द.आत्मिका_एषा चिच्.छक्तिः परिस्फुरति सर्वगा ॥५।२७।१९॥

zabda.AtmikA_eSA cit.zakti: parisphurati sarvagA ||5|27|19||

दृश्य.दर्शन.निर्मुक्त=केवल.अमल.रूपवान् ।

dRzya.darzana.nirmukta=kevala.amala.rUpavAn |

नियोदितो निराभासो_द्रष्टा_अस्मि परम.ईश्वरः ॥५।२७।२०॥

ni.yodita:_nir.AbhAsa:_draSTA_asmi parama.Izvara: ||5|27|20||

कल्पना.विकल.आकारः काल.कान्त.कला.मयः ।

kalpanA.vikala.AkAra: kAla.kAnta.kalA.maya: |

आभास.मात्रम् उदितो नित्य.आभास.विवर्जितः ॥५।२७।२१॥

AbhAsa.mAtra.m udita:_nitya.AbhAsa.vi.varjita: ||5|27|21||

भा.रूप.एक.स्वरूपे ऽस्मिन् स्वरूपेण जयाम्य् अहम् ।

bhA.rUpa.eka.svarUpe_asmin svarUpeNa jayAmi_aham |

चेत्य.रञ्जन.रिक्ताय विमुक्ताय महात्मने ॥५।२७।२२॥

cetya.raJjana.riktAya vimuktAya mahAtmane ||5|27|22||

प्रत्यक्.चेतन.रूपाय स्वरूपाय नमो ऽस्तु ते ।

pratyak.cetana.rUpAya svarUpAya nama:_astu te |

चितये चेत्य.मुक्ताय युक्त्या युक्ताय योग्यया ॥५।२७।२३॥

citaye cetya.muktAya yuktyA yuktAya yogyayA ||5|27|23||

सर्व.अवभास.दीपाय मह्यम् एव नमो ऽस्तु ते ।

sarva.avabhAsa.dIpAya mahyam eva nama:_astu te |

चेत्य.निर्मुक्त.चिद्.रूपम् विष्वग्.विश्व.अवपूरकम् ॥५।२७।२४॥

cetya.nirmukta.cit.rUpam viSvak.vizva.avapUrakam ||5|27|24||

संशान्त.सर्व.संवेद्यम् सच् चिन्मात्रम् अहम् महत् ।

saMzAnta.sarva.saMvedyam sat cit.mAtra.m aham mahat |

आकाशवद् अनन्तो ऽहम् स्प्य्_स्णोर् अणुर् आततः ॥५।२७।२५॥

AkAza.vat ananta:_aham api_aNo:_aNu:_Atata: ||5|27|25||

न_आसादयन्ति माम् एता: सुख.दुःख.दृशा* दृशः ।

na_AsAdayanti mAm etA: sukha.du:kha.dRzA: dRza: |

संवेदनम् असंवेद्यम् अचेत्यम् चेतनम् ततम् ॥५।२७।२६॥

saMvedanam a.saMvedyam a.cetyam cetanam tatam ||5|27|26||

न शक्ता माम् परिछेत्तुम् भाव.अभावा* जगद्.गताः ।

na zaktA mAm parichettum bhAva.a.bhAvA: jagat.gatA: |

अथ च_एते जगद्.भावाः परि.छिन्दन्तु माम् इमम् ॥५।२७।२७॥

atha ca_ete jagat.bhAvA: pari.chindantu mAm imam ||5|27|27||

यथा_अभिमतम् एव_एते मत्तो न व्यतिरेकिणः ।

yathA_abhimatam eva_ete matta:_na vyatirekiNa: |

यदि स्वभाव.भूतेन वस्तुना वस्तु नीयते ॥५।२७।२८॥

yadi svabhAva.bhUtena vastunA vastu nIyate ||5|27|28||

ह्रियते दीयते वा_अपि तत् किम् कस्य किल क्षतम् ।

hriyate dIyate vA_api tat kim kasya kila kSatam |

सर्वदा सर्वम् एव_अहम् सर्व.कृत् सर्व.संगतः ॥५।२७।२९॥

sarvadA sarvam eva_aham sarva.kRt sarva.saMgata: ||5|27|29||

चेत्यम् स्स्म्य्_अहम् एव_एतन् न किम्चिद् अपि च_उदितम् ।

cetyam asmi_aham eva_etat na kiMcit api ca_uditam |

किम् संकल्प.विकल्पाभ्याम् चितम् चिद् इयम् एकिका ॥५।२७।३०॥

kim saMkalpa.vikalpAbhyAm citam cit iyam ekikA ||5|27|30||

संक्षोभयाम्य् अहम् तावच् छाम्याम्य् आत्मनि पावने ।

saMkSobhayAmi_aham tAvat zAmyAmi_Atmani pAvane |

इति संचिन्तयन्न् एव बलिः परम.कोविदः ॥५।२७।३१॥

iti saMcintayan eva bali: parama.kovida: ||5|27|31||

ओम्.काराद् अर्ध.मात्र.अर्थम् भावयन् मौनम् आस्थितः ।

OMkArAt ardha.mAtra.artham bhAvayan maunam Asthita: |

संशान्त.सर्व.संकल्पः प्रशान्त.कलना.गणः ॥५।२७।३२॥

saMzAnta.sarva.saMkalpa: prazAnta.kalanA.gaNa: ||5|27|32||

निःशङ्कम् sपि दूरास्त.चेत्य.चिन्तक.चिन्तनः ।

ni:zaGkam api dUrAsta.cetya.cintaka.cintana: |

ध्यातृ.ध्येय.ध्यान=हीनो निर्मलः शान्त.वासनः ॥५।२७।३३॥

dhyAtR.dhyeya.dhyAna=hIna:_nirmala: zAnta.vAsana: ||5|27|33||

बभूव_aवात.दीप.आभो बलिः प्राप्त.महापदः ।

babhUva_avAta.dIpa.Abha:_bali: prApta.mahApada: |

उपशान्तमनास् तत्र रत्न.वातायने बलिः ।

upazAntamanA:_tatra ratna.vAtAyane bali: |

अवसद् बहु.कालम् स समुत्कीर्ण इव_उपले ॥५।२७।३४॥

avasat bahu.kAla.m sa: samutkIrNa* iva_upale ||5|27|34||

प्रशमित.एषणया परिपूर्णया

prazamita.eSaNayA paripUrNayA

मनन.दोष.दश.उज्झितया_एतया ।

manana.doSa.daza.ujjhitayA_etayA |

बलिर् अराजत निर्मल.सत्तया

bali:_arAjata nirmala.sattayA

विघनम् sच्छतया_इव शरन् नभ: ॥५।२७।३५॥

vighanam acchatayA_iva zaran nabha: ||5|27|35||

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

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