fm5086 2.je12-13 LAST FAREWELL .z60

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Jun 13, 2017, 9:17:35 PM6/13/17
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fm5086 2.je12-13 LAST FAREWELL .z60

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Om

 

 

 

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LAST FAREWELL

 


 

vasiShTha said—

\

दिन.अन्ते सः समाधातुम् पुनर् एव मनो मुनिः ।

dina.ante sa: samAdhAtum puna:_eva mana:_ muni: |

विवेश कांचिद् वितताम् विज्ञाताम् विन्ध्य-कन्दराम् ॥१॥

viveza kAMcit_ vitatAm vijJAtAm vindhya-kandarAm ||01||

.

at the end of day the muni again, to put all this together in his Mind, entered

one of the widely.renowned vindhya.Caves

.

#dhA ->#samAdhA, #samAdhAtum - #samAdhAna -n.- putting together; composing; • intentness, attention (tam with >kR, "to attend"), eagerness; fixing the mind in abstract contemplation (as on the true nature of spirit), profound absorption or contemplation Realization or justification of a statement, proof (cf. s.#rUpaka); (in logic) replying to the #pUrva-pakSa (the opponent's first argument); (in dram.) fixing the germ or leading incident (which gives rise to the whole plot). •• s.-rUpaka n. a kind of metaphor (used for the justification of a bold assertion).

 

तदेव_आत्म-अनुसंधानम्_अत्यजन् समम्_इन्द्रियैः

चेतसा कलयाम्.आस दृष्ट-लोक-परावरः ॥२॥

तदेव_आत्म-अनुसंधानम्_अत्यजन् समम्_इन्द्रियैः

चेतसा कलयाम्.आस दृष्ट-लोक-परावरः ॥२॥

tadeva_Atma-anusaMdhAnam atyajan samam indriyai: |

cetasA kalayAm.Asa dRSTa-loka-parAvara: ||02||

.

tadeva_Atma-anusaMdhAnam x

atyajan samam_indriyai: x

cetasA kalayAm.Asa x

dRSTa-loka-parAvara: x.

~vlm.2. He continued in the investigation of the soul, with his command over the sensible organs, and he reflected on the reality and unreality of things in his mind.

~m.1-8 ... Without giving up his earlier attainment of unity with Self he mused about his senses. 'I have already investigated thoroughly about the senses earlier. What is the use of my further inquiry into them?' ...

~sv.1-7. VASISTHA continued: ... He thought "I have already realised the falsity of the senses; any further enquiry concerning them will be a contradiction." ..

\

पूर्वम् एव_इन्द्रियगणः मया परिहृतः स्फुटम्

इदानीम् चिन्तया _अर्थः पुनर् विततया मम ॥३॥

pUrvam eva_indriya-gaNa: mayA parihRta: sphuTam |

idAnIm cintayA na_artha: punar_vitatayA mama ||03||

.

pUrvam eva_indriya-gaNa:

already the group of Organs

mayA parihRta: sphuTam

have been put-away by me

idAnIm cintayA na_artha: punar_vitatayA mama

now all this worrying's no use at.all for me!

~vlm.3. I find, said he, these organs of sense which were under my subjection before, are now set at liberty in the exercise of their various functions, (tending to the destruction of the mind from its fixed attention).

~m.1-8 ... 'I have already investigated thoroughly about the senses earlier. What is the use of my further inquiry into them?' I shall tear off all fabrications about existence and nonexistence and sit steadfast like a mountain in lotus posture...

~sv.1-7. VASISTHA continued: ... He thought "I have already realised the falsity of the senses; any further enquiry concerning them will be a contradiction." ...

#hR - #parihRta परिहृतः -p.p.- Shunned, avoided; Left, abandoned. • Refuted, repelled (as a charge, objection &c.). • Taken, seized. • #parihRtam what has been wrapped round or put on • #parihRti-: -f.- shunning, avoiding. • #parihRtya -ind.- keeping away, excluding, with the exception of (acc.); at a distance of (acc.) • #parihRtya- to be delivered or handed over.

\

"अस्ति..अस्ति"_इति-कलनाम् भङ्क्त्वा मृद्वीं लताम्_इव

"asti.na.asti"_iti-kalanAm bhaGktvA mRdvIm latAm_iva |

शेषम् तु बद्ध-संस्थानः_तिष्ठामि_अचले शृङ्गवत् ॥४॥

zeSam tu baddha-saMsthAnas_tiSThAmy_acale zRGgavat ||4||

.

it is / it isn't

:

such notions

I have enjoyed since a tender vine—what remains fulfills my bondage

.

I

rest in quiet like a mountainpeak

.

~sv. ... Having abandoned all vain imagination ('This is' and 'This is not') ...

~m.1-8 ... I shall tear off all fabrications about existence and nonexistence and sit steadfast like a mountain in lotus posture. ...

~vlm.4. I will now cease to think concerning the existence and inexistence of substances, and will recline solely (with my steady posture on that Being to whom the being and not being of things is truly known like that of a mountain peak).

\

उदितोऽस्तम् गत इव स्वस्तम् गत इवोदितः ।

udita:_ astam gate/gata:_ iva su.astam gata: iva_udita: |

समः सम.रस-आभासस् तिष्ठामि सु.अच्छताम् गतः ॥५॥

sama: sama.rasa-AbhAsa:_ tiSThAmi su.acchatAm gata: ||5||

.

rising as.if gone to setting / gone to setting as.if arisen

the same same.seeming light

I rest

gone.to a perfect clarity

.

~m.1-8 ... I shall abide in a state of equality. If alive it is as if dead and if dead it is as if alive I shall abide as such till the end of my life in the 'turya' state. ...

~sv.1-7. VASISTHA continued: ..." Having abandoned all vain imagination ('This is' and 'This is not'), he sat in the lotus posture again and in him arose the knowledge 'I am established in the consciousness of total equanimity. Awake, I remain as if in sleep.

~vlm. I will remain wakeful inwardly, appearing as I were dead and asleep outwardly; and yet sensible in my insensibility, as the quiet and living soul, and thus continue both with the vigilence and supineness of my spirit in the state of my quietism.

\

प्रबुद्धोऽपि सुषुप्तस्थः सुषुप्तस्थः प्रबुद्धवत् ।

तुर्यmAलम्ब्य काyAन्तस्तिष्ठामि स्तम्भितस्थितिः ॥६॥

प्रबुद्धोऽपि सुषुप्त.स्थः सुषुप्तस्थः प्रबुद्धवत् ।

prabuddho_'pi suSupta.stha: suSupta.stha: prabuddha.vat |

तुर्यम् आलम्ब्य काय.अन्तस् तिष्ठामि स्तम्भित-स्थितिः ॥६॥

turyam Alambya kAya-antas tiSThAmi stambhita-sthiti: ||06||

.

awake tho in the sleeping.state,

asleep as.if waking,

having attained the Fourth state

at body's-end I rest composed

.

~vlm. Waking as if asleep and sleeping as awake, I will remain in my torpor of turía, which is neither dead nor quick, (and neither the corporeal nor spiritual state. Gloss).

~m. If alive it is as if dead and if dead it is as if alive I shall abide as such till the end of my life in the 'turya' state.

~sv. Awake, I remain as if in sleep. Established in the transcendental state of consciousness, I shall continue to be, till the body drops away.'

#stambh - #stambhita स्तम्भित adj•-• Stopped, hindered. • Benumbed, paralyzed; द्वेधास्तम्भितपङ्क्तिविकटः पन्थाः पुरस्तादभूत् Māl.8.9. • Composed, collected; •-• -Comp. st.-bASpa-vRtti -बाष्पवृत्ति -adj.- suppressing the flow of tears; यास्यत्यद्य शकुन्तलेति हृदयं संस्पृष्टमुत्कण्ठया, कण्ठस्तम्भितबाष्पवृत्तिकलुषम् Ś.4.6.

\

स्थितः स्थाणुर् इव एकान्ते स्व.अन्त-अन्ते सर्वतः स्थिते

sthita: sthANu:_ iva_ ekAnte sva.anta-ante sarvata: sthite |

सत्त्व-सामान्य-साम्ये हि तिष्ठामि .गतामयः ॥७॥

sattva-sAma.anya-sAmye hi tiSThAmi_ a.gatAmaya: ||07||

.

set as.in a solitary place within oneself but situate as everything effectively

So

same o&r other

here I rest

without any form of disease

.

* agatAmaya is like the more frequent nirAmaya a play on Amaya – disease and A‑maya, knowing implicit form thru conceptualization, thinking the rope to be a snake >#mi -> #mI – to measure.out.

#sthANu -m.- a bare tree.trunk or stump, metaphorically a point of constant stability (>#sthA) in meditation, the place where Mind is focust, whether gross (like a flower or a picture) or subtle (like a yogic Centre, forex a point midway between the ears, or the rAmaNi.HeartCenter, "two fingers to the Right of the median of the breastbone, above the navel & below the chest" – but any point is a sthANu if U R totally focust there) +

~vlm. I will remain retired as a rock {sthANu} from all things, and even apart from my mind, and dwell in the bosom of the all pervading soul; I will abide with the universal spirit in my tranquility, and having ease from all disease.

 

इति संचिन्त्य ध्याने पुनस् तस्थौ दिनानि षट्

iti saMcintya sa dhyAne puna:_ tasthau dinAni SaT |

ततः प्रबोधम् आपन्नः क्षण-सुप्त इव_अध्वगः 8

tata: prabodham Apanna: kSaNa-supta/e_ iva_ adhvaga: ||08||

.

such was his thought

.

so then he sat again in dhyAna.Meditation

for eight days

:

then he awoke like a napping traveler

.

~vlm.9. Then this great devotee having obtained the consummation of his devotion, passed his long life in the state of his living liberation. (Or living apart from all cares and concerns of the world).

\

ततः सिद्धः भगवान् वीतहव्यो महातपाः

tata: siddha: sa bhagavAn_vItahavyo mahAtapA: |

विजहार चिरम् कालम् जीवन्.मुक्ततया तदा ॥९॥

vijahAra ciram kAlam jIvan.muktatayA tadA ||9||

.

an Adept in That

Lord Quitfire

great in his tapas

wandered for a long while

:

because he was Living.Free

then

...

~vlm.9. Then this great devotee having obtained the consummation of his devotion, passed his long life in the state of his living liberation.

~sv. Thus resolved, he meditated for six days, which passed as if in a moment. After that he lived a long time as a liberated sage.

\

वस्तु _अभिननन्द_असौ निनिन्द कदाचन

vastu na_ abhinananda_ asau nininda na kadAcana |

जगाम तथा_उद्वेगम् हर्षम् अवाप सः ॥१०॥

na jagAma tathA_ udvegam na ca harSam_ avApa sa: ||10||

.

reality

was no pleasure to him but he did not sorrow anywhen

for

nothing troubled him

nor

did he get any delight

.

~vlm.10. He took delight in nothing nor hated anything; he felt no sorrow for aught nor any pleasure in naught.

~m.9-11 After that Bhagawan Vitahavya, the great 'tapasvi' stayed on for a long time on the earth. He was free of happiness and sorrow. He did neither blame nor praise anything...

 

गच्छत​स्_तिष्ठतश्_चैव तस्य_एवम्_अभवत्._हृदि

gacchatas_tiSThataz_caiva tasya_evam_abhavat._hRdi |

विनोदाय विचित्तस्य कथा स्व.मनसा सह ॥११॥

vinodAya vicittasya kathA sva.manasA saha ||11||

gacchata: tiSThata: ca_eva whether going or staying

tasya_evam_abhavat_hRdi for.him so he.was in the heart

vinodAya to vinoda.Diversion

vicittasya of the unaffected

kathA sva.manasA saha x.

~vlm.11. Whether walking or sitting, he was thoughtless [vicitta] of every thing; his heart was void of cares, and he conversed with his mind alone at pleasure.

~m.9-11 .... Whether walking or sitting, there was an inquiry going on in his mind about mind.

 

अव्यय.इन्द्रिय-वर्ग=ईश मनः शमवता त्वया

avyaya.indriya-varga=Iza mana: zamavatA tvayA |

पश्य_आनन्द-सुखम् कीदृक्_विधमादितम् ततम् ॥१२॥

pazya_Ananda-sukham kIdRg.vidham_AsAditam tatam ||12||

avyaya.indriya-varga=Iza x

mana: zamavatA tvayA x

pazya_Ananda-sukham see/know Happiness's pleasure

kIdRk x

vidham x

AsAditam tatam x.

~vlm.12. Behold! he said to his mind, O lord of my senses! the unsullied and undecaying joy that thou dost enjoy in the tranquility; and say if there is a greater felicity than this to found on earth. (For true felicity, according to the Vedantist, consisted not in the possession, but renunciation of earthly cares and concerns, so Hafiz. "Dáadduniáoáhilhá." Abandon the world and all its people).

~sv. ...At times, he would address his mind thus: "O mind, look how blissful you are, now that you are in a balanced state! Remain like that all the time."

~m.12-15. O Lord of the senses, which are immutable, O mind, by quietening yourself, you will appreciate the happiness of bliss. It is not possible to do so if you remain the way you are....

#i -> #vy - vi>i -> #vyaya व्यय -adj.- Liable to change, perishable • -m.- यः - Loss, disappearance Decline, downfall. • #vyayena. •• #avyaya - अव्यय -adj.- Not liable to change, immutable • Eternal, everlasting. •• #avyayam -यम् - (In the #vedAnta) A member or corporeal part of an organized body. •• (In gram) An indeclinable particle &c.

 

एषा_एव_अविरतम् तस्मात्_नीरागा_एव दशा त्वया

eSA_eva_aviratam tasmAt_nIrAgA_eva dazA tvayA |

अवलम्ब्या परित्याज्यम् चापलम् चलताम् वर ॥१३॥

avalambyA parityAjyam cApalam calatAm vara ||13||

eSA eva aviratam x

tasmAt x

nI.rAgA eva dazA x

tvayA x

avalambyA x

parityAjyam x

cApalam calatAm vara x.

~vlm.13. Therefore O my mind! that art the fleetest of all things, repress thy flight and excitability; and rely on thy cool composure for thy lasting happiness.

~sv. Thus resolved, he meditated for six days, which passed as if in a moment. After that he lived a long time as a liberated sage. He was free from exultation and sorrow. At times, he would address his mind thus: "O mind, look how blissful you are, now that you are in a balanced state! Remain like that all the time."

 

भो भो इन्द्रिय-चौराः हे हत-आशाः हत-नामकाः

युष्माकम् _अयम्_आत्मा_अस्ति भवन्तः_तथा_आत्मनः ॥१४॥

bho bho indriyacaurA he hatAzA hatanAmakA: |

yuSmAkam nAyamAtmAsti na bhavantastathAtmana: ||14||

bho bho indriya-caurA: he hata-AzA: hata-nAmakA: |

yuSmAkam na_ayam_AtmA_asti na bhavantas_tathA_Atmana: ||

14

||

.

you sir

!

you sir

!

you thieving senses

...

hey

!

gentlemen,

this soul

is definitely

not

yours

!

na bhavantas_tathA_Atmana: thus Your Graces honorific, lit. "becomings" are not of the self. -14- ##

~vlm.14. O my roguish senses, and O ye my perverted organs, ye have nothing to do with me. (The senses are related with the mind, and bear no relation to the soul).

~sv.14-17. He would address his senses as follows: "O senses! The self does not belong to you, nor do you belong to the self. May you all perish! ...

~m.12-15 ... Oh senses, you are robbers. Oh desire, you are disappointed. Your name is deprivation, depravity. This Self is not yours, nor do you belong to Self. Failed in your attempts, you are destroyed (in me). You are incapable of overwhelming and so you have lost your refuge.

~AB. ... –caurA: he hata-AzA: ... na ayam Atma asti na bhavantas tathA Atmana: ... ||

 

व्रजताम् वः विनाश-अंशम्_आशा वः विफली.कृतः

vrajatAm va: vinAza-aMzam_AzA va: viphalI.kRta: |

समर्थाः समाक्रान्तौ भवन्तौ भङ्गुर-आश्रयाः ॥१५॥

na samarthA: samAkrAntau bhavantau bhaGgura-AzrayA: ||15||

vrajatAm va: vinAza-aMzam x

AzA va: viphalI.kRta: x

na samarthA: samAkrAntau x

bhavantau bhaGgura-AzrayA: x.

~vlm.15. The stiffness of the outer organs, is the cause of their failure; and the volition of the mind, is the cause of its disappointment; and neither of these have the power to protect me from evil.

~m.12-15.... Failed in your attempts, you are destroyed (in me). You are incapable of overwhelming and so you have lost your refuge.

~sv.14-17... Your cravings have ceased. You will no longer be able to rule me. The error of your existence arose from ignorance of the self, even as the non-perception of the rope gives rise to the erroneous perception of a snake. All these errors exist in the darkness of non-wisdom and in the light of wisdom they vanish.

~VA your desires are fruitless (AzA vo viphalI-kRtAH), you are destroyed ??? (vrajatAm vo vinAza-AMzam) o you senses, you cannot be relied upon (bhaGgurA-azrayAH), you are aimless in binding me (na samarthA: samAkrAntau).
~AS: O (you desires) go be part of the destruction (vinAzAMzam vrajatAm), your hopes are made fruitless. You are not capable of overcoming me, (since) your own base is fragile.

वयम् आत्मा_इति या_एषा वः बभूव किल वासना

vayam AtmA_iti yA_eSA va: babhUva kila vAsanA |

तत्त्व-विस्मृति-जाता हि दृष्ट-रज्जु-भुजङ्गवत् ॥१६॥

tattva-vismRti-jAtA hi dRSTa-rajju-bhujaGgavat ||16||

vayam AtmA "We the Self"

iti yA_eSA va: - people like us

babhUva kila vAsanA – have become kila, this vAsanA +

tattva-vismRti=jAtA hi – thatness-mistake=born -f.- hi=

dRSTa-rajju-bhujaGgavat – seen-rope.snake=like.

~vlm.16. Those that believe the senses, as same with the soul, are as deluded as they, that mistake the rope for a snake.

~sv.14-17... The error of your existence arose from ignorance of the self, even as the non-perception of the rope gives rise to the erroneous perception of a snake. All these errors exist in the darkness of non-wisdom and in the light of wisdom they vanish.

~m.16 'We are Self' this kind of your feeling has arisen due to forgetting of the nature and principle of Self. It is like seeing a snake in a rope.

\

अन्.आत्मनि_आत्मता सा_एषा सा_एषा वस्तुनि_.वस्तुता

an-Atmani_ AtmatA sA_ eSA sA_ eSA vastuni_ a-vastutA |

.विचारेण वै जाता विचारेण क्षयम् गता ॥१७॥

a-vicAreNa vai jAtA vicAreNa kSayam gatA ||17||

.

In nonSelf is this selfness in reality is thus unrealness

thru lack of Enquiry U are born thru Enquiry gone to destruction

.

~vlm.17. To take what is not the self for self, is equal to the taking of an unreality for reality; want of reason products this mistake, but right reason removes the fallacy.

~m.17-21. This is the Self-nature attributed to something that is nonSelf, existence attributed to something that is nonexistent.

*jd. - अन्.आत्मनि_आत्मता सा_एषा In the nonSelf is this selfness; सा_एषा वस्तुनि_.वस्तुता and in reality is thus unrealness. .विचारेण वै जाता It is through lack of Enquiry that you are born, विचारेण क्षयम् गता through Enquiry gone to destruction.

 

भवन्तोऽन्ये वयं चान्ये ब्रह्मान्यत्कर्तृता परा

bhavanto'nye vayam cAnye brahmAnyatkartRtA parA |

अन्यो भोक्तान्य आदत्ते को दोषः कस्य कीदृशः ॥१८॥

anyo bhoktAnya Adatte ko doSa: kasya kIdRza: ||18||

bhavanta: anye vayam ca_anye x

brahma-anyat-kartRtA parA x

anya: bhoktAn x

ya: Adatte x

ka: doSa: x

kasya kIdRza: x.

~vlm.18. You my senses and thou my mind, and my living soul, are different things, and quite separate from the unity of Brahma. The mind is the active principle, and the intellect is passive, and so no one related to the other. (All these have their different

functions to perform).

~sv.18-21. "O senses! You are different from the self, the doer of actions is different from all these, the experiencer of experiences is again different and the infinite consciousness is again different from all these — what is whose error and how does it arise?

 

वनेभ्यो दारु संजातं रज्जवो वेणुचर्मणः

vanebhyo dAru saMjAtam rajjavo veNu-carmaNa: |

वासी चायःप्जलान्येव तक्षा ग्रासार्थमुद्यतः ॥१९॥

vAsI cAya:phalAny_eva takSA grAsa-artham_udyata: ||19||

vanebhyo dAru saMjAtam x

rajjavo veNu-carmaNa: x

vAsI cAya:phalAny_eva x

takSA grAsa-artham_udyata: x.

~vlm.19. But it is their union, that serves to produce the same effect, as the wood that grows in the forest, the rope that is made of flax or hide, the axe made of iron, and the carpenter that works for wages, do all combine in the building of a house.

~sv. It is like this: trees grow in the forest, ropes are made of other fibres with which the timber is bound together, the blacksmith fashions axe, etc. With all these the carpenter builds a house for his own livelihood, not because he wants to build a house!

~m.17-21 Then whose fault is this (on the question existence and nonexistence)? Wood is coming from forests. A rope is made out of bamboo to tie this wood. Axe and such instruments are made out of iron. Carpenter is engaged in making things out of wood for his own livelihood and not for the purpose of house building.

 

इत्थं यथेहा सामग्र्या स्वशक्तिस्थपदार्थया

संपन्ना काकतालीया दृढा वरगृहाकृतिः ॥२०॥

ittham yathA_iha sAmagryA sva.zakti-stha-padArthayA |

saMpannA kAka.tAlIyA dRDhA vara-gRha-AkRti: ||20||

ittham yathA_iha

x

sAmagryA sva.zakti-stha-padArthayA

x

saMpannA kAka.tAlIyA dRDhA vara-gRha-AkRti:

x

~vlm.20. Such is the accidental conjunction of different things, that becomes the efficient cause of producing certain effects, which could never result alone, as in the case of house building just mentioned.

~sv. Thus in this world all things happen independently of one another and their coincidence is accidental — like the ripe cocoanut falling coincidentally when a crow alights on it, making ignorant people feel that the crow dislodged the cocoanut. Who is to blame for all these?

~m. Thus all these, which have their own purposes, are brought together by chance and a house is built. Similar is the case of this body. Senses have their own powers and purposes. By chance they are brought together and some action is done and a work is accomplished. Similar is the swaying of a bud in wind. Whose assemblage is this? What is there to refute in this?

 

संपन्नाः काकतालीयात् स्व-शक्ति-नियतेन्द्रियाः

तथैव कलिका लोलं केव कस्यात्र खण्दना ॥२१॥

saMpannA: kAkatAlIyAt sva-zakti-niyatendriyA: |

tathaiva kalikA lolam keva kasyAtra khaNdanA ||21||

~vlm.21. So also in the causation of the various acts of the body, as speech and all other works; which are effected by the accidental and simultaneous union of the different organs of the body and mind, without the waste or impairing of any of them.

~m.17-21This is the Self-nature attributed to something that is nonSelf, existence attributed to something that is nonexistent. You are different from us. Other than Brahman who is the owner of action? Other than Brahman who is the enjoyer? Then whose fault is this (on the question existence and nonexistence)? Wood is coming from forests. A rope is made out of bamboo to tie this wood. Axe and such instruments are made out of iron. Carpenter is engaged in making things out of wood for his own livelihood and not for the purpose of house building. Thus all these, which have their own purposes, are brought together by chance and a house is built. Similar is the case of this body. Senses have their own powers and purposes. By chance they are brought together and some action is done and a work is accomplished. Similar is the swaying of a bud in wind. Whose assemblage is this? What is there to refute in this?

 

विस्मृतिः_विस्मृता दूरम् स्मृतिः स्फुटम्_अनुस्मृता

सत्_सत्-जातम्_असत्_-.सत् क्षतम् क्षीणम् स्थितम् स्थितम् ॥२२॥

vismRti:_vismRtA dUram smRti: sphuTam_anusmRtA | sat_sat-jAtam_asat_ca-a.sat kSatam kSINam sthitam sthitam ||22||

vismRti:_vismRtA dUram

x

smRti: sphuTam_anusmRtA

x

sat_sat-jAtam_asat_ca_a.sat kSatam kSINam sthitam sthitam

x

~vlm.22. Thus when the forgetfulness of death and sleep, are buried in oblivion, and reminiscence is awakened upon revivication and waking, the inactualities are again brought to the position of accuality. (i.e. the inaction is changed to action, by combination of mental and bodily activities, which are again productive of their purposed results.

~sv.22. When this truth is known, error remains error, knowledge becomes clear knowledge, the real is real, the unreal is unreal, what has been destroyed is destroyed and what remains remains."

~m.22 Now all that is to be forgotten has been cast off to a distance. What is to be remembered or recollected is recollected single mindedly. What is real is clearly coming out as real. What is unreal is dissolved/destroyed in a trice. What is to abide is abiding.

\

एवंविधेन भगवान् विचारेण महातपाः ।

evam.vidhena bhagavAn vicAreNa mahAtapA: |

सोऽतिष्ठद् मुनि-शार्दूलो बहून् वर्ष.गणान् इह ॥२३॥

sa:_atiSThat_ muni.zArdUla:_ bahUn varSa-gaNAn iha ||23||

.

following such a style of Enquiry

the great Heat.yogi dwelt here as a muni.Tiger

for manyscore years

.

~vlm.23. In this manner that great devotee, went on with his cogitations for many years, in that solitary cell of Vindhya mountain.

~m.23-26. O Rama, the great Vitahavya spent many years in this world ruminating like above. Afterwards he suspended all thinking and attained the Brahman state, having been delivered of all ignorance...

~sv.23-28. Thus reflecting and established in this knowledge, the sage lived in this world for a very long time.

 

अपुनर्भवनायैव यत्र चिन्तान्रमागता

a-punar_bhavanAya_eva yatra cintAn_rama_AgatA |

मूढता सुदूरस्थ तत्रासौ_अअवसत्_सदा ॥२४॥

mUDhatA ca su-dUra.stha tatra_asau_Avasat_sadA ||24||

a-punar_bhavanAya_eva x

yatra cintAn_rama_AgatA x

mUDhatA ca su-dUra.stha x

tatra_asau_Avasat_sadA x.

~vlm.24. Freed from ignorance and afar from temptation, he remained there in perfect felicity, and ever contemplating on the means of preventing the metempsychosis of his soul.

~sv.23-28. He was established in that state which is totally free from ignorance and error, and which ensures that he would not be born again.

 

यथा ब्ःउतपदार्थौघदर्शनोत्थमनर्थकम्

ध्यानाश्वासनमालम्ब्ग्य सोऽवसत्सुखगः सदा ॥२५॥

yathA bhUta-padArtha-ogha-darzana-uttham_anarthakam |

dhyAna-AzvAsanam_Alabhya so_'vasat_sukhaga: sadA ||25||

.

yathA - in which way

bhUta-padArtha-ogha-darzana-uttham

m beings-things-flood-sight having come.up

anarthakam

the useless

dhyAna-AzvAsanam Alabhya

having rejected the comfort of dhyAna.Meditation

so_'vasat_sukhaga: sadA

he dwelt, a happy bird, always

.

~vlm.25. Seeing the natures of things in their true light, he avoided all that presented a false appearance; and for fear of being misled by appearances, he resorted to the shelter of meditation (of the entrinsic natures and properties of things).

~sv. Whenever there was contact with the objects of the senses, he resorted to the peace of contemplation and enjoyed the bliss of the self. His heart was free from attraction and aversion even when all manner of experiences came to him unsought.

 

हेयादेयसमासङ्गत्यागादानदृशोः क्षये

वीतहव्यमुनेरासीदिच्छानिच्छातिगं मनः ॥२६॥

heyAdeya-samAsaGga-tyAga-AdAna-dRzo: kSaye |

vItahavya-muner_AsId_icchA-an.icchA=atigam mana: ||26||

.

heyAdeya-samAsaGga-tyAga-AdAna-dRzo:

of 2 heyAdeya-samAsaGga-abandon-AdAna-dRzo:

kSaye – x +

vItahavya-mune: AsIt of Quitfire was

icchA-an.icchA=ati.gam desire-nondesire=beyond.gone

mana: - the Mind.

~vlm.26. Having his option of choosing what he liked from whatever he disliked, he was indifferent to both of them, and his apathetic mind was elevated from all that is desirable or detestible in life.

~sv.23-28. His heart was free from attraction and aversion even when all manner of experiences came to him unsought. Once, the sage Vitahavya felt inclined to abandon his body and to ensure that he would never again return to embodiment. He resorted to a cave on the Sahya mountain, sat in the lotus posture and

 

विदेह-केवली-भावे सीमन्ते जन्म-कर्मणाम्

संसार-सङ्ग-संत्याग-रसासव-नवेच्छया ॥२७॥

विदेह-केवली-भावे सीमन्ते जन्म-कर्मणाम्

संसार-सङ्ग-संत्याग-रसासव-नवेच्छया ॥२७॥

videha-kevalI-bhAve sImante janma-karmaNAm |

saMsAra-saGga-saMtyAga-rasa-Asava-navecchayA ||27||

.

 videha-

bodiless ; kevalI-

in the state of Kaivalya, Fulness ; bhAva bhAve

in the experience

sImanta -sImante

beyond the bounds ; janma-

birth of the karmic attachments ; saMsAra-

saMsAra.Convolution , Universe ; saGga-

attachment abandoned ; rasa

juice ; Asava- nectar ; nava- new ; icchA -icchayA for desire ; pratibhAsa-mAtreNApi sthitasya dehAdi-saMsAra-saGgasya saMtyAge pariziSyamANe brahma-rasamakarande navecchayA utkaNThayA vivezoti parenAnvaya: ~||

~m.27 Now, in the state of Disembodied Fulness, Kaivalya, beyond karma and birth, he had renounced attachment to the saMsAra, desiring only pure Nectar.

~vlm.27. And having renounced the world, and all its connections and the society of mankind; and setting himself beyond the bonds of repeated births and actions of life, he became one with the incorporeal unity, and drank the ambrosial draughts of spiritual delight.

~sv.23-28. Thus reflecting and established in this knowledge, the sage lived in this world for a very long time. He was established in that state which is totally free from ignorance and error, and which ensures that he would not be born again. Whenever there was contact with the objects of the senses, he resorted to the peace of contemplation and enjoyed the bliss of the self.

\

विवेश तयैवान्ते सह्याद्रौ हेम-कन्दरम्

viveza sa:_ tayA_ eva_ ante sahya.adrau hema-kandaram |

अपुनःसङ्गमायाशु जगज्जालमवेक्ष्य सः ॥२८॥

apuna:-saGgamAyA Azu jagaj_jAlam_avekSya sa: ||28||

.

he entered

with That only within

the sahya.Mountains

:

in a golden grotto

nevermore-connecting.with this world-trap

:

he watched

.

~m.28. He developed a wish to see the shape of the Absolute after being disembodied and leaving the association with the mutable world, the 'samsara.' He wanted to enjoy the resulting happiness and joy.

~vlm.28. He seemed to sit in his lonely abstraction, in the golden grotto of the sahya mountain; and looked on the entangled paths of the world below, without any desire of walking in it, or mixing in its perfidious society.

 

बद्ध-पद्मासनः स्थित्वा तत्रोवाचात्मनात्मनि

baddha-padmAsana: sthitvA tatrovAcAtmanAtmani |

राग नीरागतां गच्छ द्वेष निर्दोषतां व्रज ॥२९॥

rAga nIrAgatAm gaccha dveSa nirdoSatAm vraja ||29||

baddha-padma-Asana: sthitvA seated in Bound Lotus Posture ‑‑

tatra uvAca AtmanA Atmani there he spoke by the self in the self ‑‑

rAga nIrAgatAm gaccha ‑‑ "Passion, go to dispassion; ‑‑

dveSa nirdoSatAm vraja Anger, discover sinlessness."

~m.29 He sat in lotus pose and started thinking within himself thus. He wanted to avoid even the sight of the world.

~vlm.29. Then sitting in his erect posture, he said to himself; "Be passionless, O my impassioned heart, and rest at peace my intolerant spirit."

*jd. - baddha-padma-Asana: sthitvA seated in Bound Lotus Posture ‑‑ tatra uvAca AtmanA Atmani there he spoke by the self in the self ‑‑ rAga nIrAgatAm gaccha ‑‑ "Passion, go to dispassion; ‑‑ dveSa nirdoSatAm vraja Anger, discover sinlessness."

 

भवद्भ्यां सुचिरं कालमिह प्रक्रीडितं मया

bhavadbhyAM suciraM kAlamiha prakrIDitaM mayA |

भोगा नमोऽस्तु युष्मभ्यं जन्म कोटि-शतान्यहम् ॥३०॥

bhogA namo'stu yuSmabhyaM janma koTi-zatAnyaham ||30||

bhavadbhyAm suciram kAlam x

iha prakrIDitam mayA x

bhogA namo_'stu yuSmabhyam x

janma koTi-zatAnyaham x.

~m.30. O attachment, please dissolve yourself. O hate, become your opposite. I have sported with you too long. O pleasures, salutations to you. I have been ruled by you over millions of births. You have lulled me into obedience like a boy by his parents.

~vlm.30. I bid you farewel, O ye enjoyments of the world, that have tempted me to taste your bitter pleasures in innumerable births and transmigrations.

~sv. You have played long enough with me. O pleasures, salutations to you; you have indeed sustained me all these years and even made me forget the self.

 

भवद्भिर्लालितो लोके लालकैरिव बालकः

bhavadbhir_lAlito loke lAlakair_iva bAlaka: |

इमामपि परां पुण्यां निर्वाण-पदवीमहम् ॥३१॥

imAm_api parAm puNyAm nirvANa-padavImaham ||31||

bhavadbhi: lAlita: loke x

lAlakai: iva bAlaka: x

imAm_api parAm puNyAm x

nirvANa-padavImaham x.

~vlm.31. Ye pleasures that have deluded me so long like the indulgences of boys; behold me now placed above your reach, by the absence of desire in my state of holy and heaven-born nirvANa anaesthesia.

~m.31-37. Salutations to sensuous pleasures which made me forget the great state of Nirvana. O grief, I have been pained by you and I rearched for my Self. You have set me on the path of the Self.

~sv. O sorrow, salutations to you; you spurred me on my quest for self-knowledge and it is by your grace that I have attained this self-knowledge; hence you are indeed the bestower of delight.

 

येन विस्मारितस्तस्मै सुखायास्तु नमो नमः

त्वद्-उत्तप्तेन हे दुःख मयात्मान्विष्ट आदरात् ॥३२॥

येन विस्मारितस्तस्मै सुखायास्तु नमो नमः

त्वद्-उत्तप्तेन हे दुःख मयात्मान्विष्ट आदरात् ॥३२॥

yena vismAritas_tasmai sukhAyAs_tu namo nama: |

tvad-uttaptena he du:kha mayA_AtmA-anviSTa AdarAt ||32||

.

yena vismAritas

whereby it is forgotten

tasmai

to That

sukhAyAs_tu

but pleasurably

namo nama:

glory on glory!

tvad-uttaptena he du:kha

by your tormenting, Pain, w me mayA

AtmA-anviSTa AdarAt

x

.

~vlm.32. I hail thee, O spiritual delight, that madest me forget my past pleasures; and I thank you ye pains! that have led me to the inquiry of the soul with so much ardour.

~sv.29-35. VITAHAVYA said this within himself: O attraction, abandon your force of attraction. O hate, abandon hatred. You have played long enough with me. O pleasures, salutations to you; you have indeed sustained me all these years and even made me forget the self. O sorrow, salutations to you; you spurred me on my quest for self-knowledge and it is by your grace that I have attained this self-knowledge; hence you are indeed the bestower of delight. O body, my friend, permit me to go to my eternal abode of self-knowledge. Such indeed is the course of nature; everyone has to abandon the body at some time or the other.

 

तस्मात्त्वद्-उपदिष्टोऽयं मार्गो मम नमोऽस्तु ते

tasmAt_tvad-upadiSTo_'yam mArgo mama namo_'stu te |

त्वत्प्रसादेन लब्धेयं शीतला पदवी मया ॥३३॥

tvat-prasAdena labdheyam zItalA padavI mayA ||33||

tasmAt_tvad-upadiSTa: ayam x

mArga: mama namo_'stu te x

tvat-prasAdena labdheyam x

zItalA padavI mayA x.

~vlm.33. It is by thee, O sour misery! that this blissful state is revealed to me; and thou art to be thanked for bringing me under the cooling umbrage of heavenly delight.

~sv.29-35. VITAHAVYA said this within himself: O attraction, abandon your force of attraction. O hate, abandon hatred. You have played long enough with me. O pleasures, salutations to you; you have indeed sustained me all these years and even made me forget the self. O sorrow, salutations to you; you spurred me on my quest for self-knowledge and it is by your grace that I have attained this self-knowledge; hence you are indeed the bestower of delight. O body, my friend, permit me to go to my eternal abode of self-knowledge. Such indeed is the course of nature; everyone has to abandon the body at some time or the other.

 

दुःख-नाम्ने दुःखत.त्त्व सुखदात्मन्नमोऽस्तु ते कल्याणमस्तु ते मित्र संसारासार-जीवित ॥३४॥

du:kha-nAmne du:kha.tattva sukhada-Atman_namo'stu te |

kalyANam_astu te mitra samsArAsAra-jIvita ||34||

du:khanAmne

in the name of Trouble

O Thatness of Trouble!

du:khatattva

O pleasure-giving Self,

glory to you

!

sukhadAtmannamo'stu te

kalyANam astu te

blessing be on you

friend

mitra

saMsArAsArajIvita

x

~vlm.34. I thank thee Adversity! that hast revealed to me the felicity of my soul; and I bless thee, my friend! for thy making the vanity of worldly life known unto me.

~sv. O pleasures, salutations to you; you have indeed sustained me all these years and even made me forget the self. O sorrow, salutations to you; you spurred me on my quest for self-knowledge and it is by your grace that I have attained this self-knowledge; hence you are indeed the bestower of delight.

#sR - sAra - #asAra‑ sapless , without strength, unprofitable Mn. viii , 203 Sus3r. &c. #asAra: - "worthlessness" see #sArAsAra - #AsAra: - surrounding an enemy ; incursion , attack L. ; a hard shower MBh. Megh. Ragh. Ma1lav. KSS. &c. a king whose dominions are separated by other states and who is an ally in war. - #sArAsaram - substance and (or) emptiness , strength and (or) weakness , relative strength Hit. ; worth and (or) worthlessness , relative quality (of goods) Mn. ix , 331 ; the good and (or) the best Ra1jat. #sArAsara-vicAra: - considering or weighing strong and weak points &c. MW.

Ø

देहस्थितिरियं यामो वयमात्मीयमास्पदम्

प्रयोजनानां जन्तूनामहो नु विषमा गतिः ॥३५॥

deha-sthiti:_ iyam yAma:_ vayam AtmIyam Aspadam |

pra.yojanAnAm jantUnAm aho nu viSamA gati: ||35||

.

deha-sthiti: iyam to this body-state

yAma: vayam we come

AtmIyam_Aspadam our self.ish place +

prayojanAnAm jantUnAm x

aho nu viSamA gati: x.

~vlm.35. O my body! that art so intimately united with myself, I see thy union to be but a temporary one; and like the short lived amity of interested men, who forsake their beneficient friends in a moment.

~sv.29-35. VITAHAVYA said this within himself: O attraction, abandon your force of attraction. O hate, abandon hatred. You have played long enough with me. O pleasures, salutations to you; you have indeed sustained me all these years and even made me forget the self. O sorrow, salutations to you; you spurred me on my quest for self-knowledge and it is by your grace that I have attained this self-knowledge; hence you are indeed the bestower of delight. O body, my friend, permit me to go to my eternal abode of self-knowledge. Such indeed is the course of nature; everyone has to abandon the body at some time or the other.

deha sthitiriyam yAmo vayamAtmIyamAspadam |
 prayojanAnAm jantUnAmaho nu viSamA gati: || 35
 ~VA o body, your staying together ends now, I go to my own place

 (in pure Consciousness).
 separation is common for living beings, so don’t be distressed.
AS:

O body, this is usual (iyam sthitiH), we all go to our own places.
Desires of living beings indeed take such twisted route (i.e. end up to
undesirable consequences)!

देहेनापि वियुज्येऽहं भूत्वा जन्मशतान्यपि

मित्रकाय मया यत्त्वं त्यज्यसे चिरबान्धवः ॥३६॥

देहेनापि वियुज्येऽहं भूत्वा जन्मशतान्यपि

मित्रकाय मया यत्त्वं त्यज्यसे चिरबान्धवः ॥३६॥

dehenApi viyujye'ham bhUtvA janmazatAnyapi |

mitrakAya mayA yattvam tyajyase cirabAndhava: ||36||

dehenApi viyujye'ham bhUtvA janmazatAnyapi |

mitrakAya mayA yattvam tyajyase cirabAndhava: ||36||

~sv.36. O body, my friend, you have been my relation for a long time. I abandon you now. You yourself have brought on this separation by nobly leading me to the realisation of the self.

~vlm.36. Thus am I forsaken by all my bodies, in my various by gone births; and so hath my soul, forsaken them all, in its repeated transmigrations in different forms of living bodies.

 

त्वयैवात्मन्य् उपानीता सात्म-ज्ञान-वशात् क्षतिः

अधिगम्यात्म-विज्ञानम् आत्म-नाशः कृतस् त्वया ॥३७॥

tvayaivAtmanyupAnItA sAtmajJAnavazAtkSati: |

adhigamyAtmavijJAnamAtmanAza: kRtastvayA ||37||

tvayA_eva_Atmany_upAnItA sa-Atma.jJAna=vazAt_kSati: |

adhigamyAtma-vijJAnam Atma-nAza: kRtas tvayA ||37||

~sv.37-40. How wonderful! In order to enable me to attain self-knowledge, you have destroyed yourself. O mother craving! Give me leave to go; you are now left alone to wither away, because I have reached the state of supreme peace. O lust! In order to conquer you, I befriended your enemy dispassion; forgive me.

~vlm.37. Even in my present state, my body brings its own ruin on itself; by its being slighted by the soul, upon its advancement in spiritual knowledge. (Spiritualism is deteriorative of physical powers).

\

देह नान्येन भग्नो ऽसि त्वयैवîतद् उपासितम्

एकाकिन्यापि शुष्यन्त्या प्रशान्ते मयि दीनया ॥३८॥

deha na.anyena bhagna:_asi tvayA_ eva_ etat_ upAsitam |

ekAkinyA_api zuSyantyA prazAnte mayi dInayA ||38||

.

deha Body,

na_anyena bhagna: asi

not from another are you separate

tvayA_eva_etad_upAsitam

by you only this is to.be.given attention

ekAkinyA_api

x

zuSyantyA

x

prazAnte mayi dInayA

x

.

~m.38-40. O mother dear, desire, when I attain peace and quiet, you will be left alone. Do not shrivel and grieve. I am leaving. O Lord lust, to destroy you I adopted the ways of dispassion. Pardon me for any guilt of mine. O my mother desire, this is my last salutation to you. We are now parting ways permanently due to your wily nature.

~vlm.38. It is no fault of mine, that the body is discontented at my contentment; or that it should be impaired by my abstinence, and broken down by my indigence. (i.e. The practice of austerities is a preventive of bodily growth).

* #anya – another, an other – {in engliz this stem has mutated to "any"} -

\

त्वया दुःखं कर्तव्यं मातस्तृष्णो व्रजाम्यहम्

tvayA du:kham na kartavyam mA_ ata:_ tRSNa:_ vrajAmi_ aham |

क्षन्तव्याः काम भगवन्विपरीतापराधजाः ॥३९॥

kSantavyA: kAma bhagavan viparIta-aparAdha.jA: ||39||

.

by you sorrow should not be done

so away with Craving - I abandon it

(forgivingness, Lord Love, is born of harmful offenses)

.

~vlm.39. Grieve not my churlish avarice, that I have grown averse to gain; and you must pardon me, O my fond desires, that I have become so devoid of my wishes, and betaken myself to the virtue of Vairágya or insouciance.

राध् #rAdh - #aparAdh - अपराध #aparAdha – m. offence, transgression, fault; mistake; #aparAdham >kR, to offend any one (gen.)

क्षम् #kSam - #kSantavya‑ to be borne or endured or suffered or submitted to patiently ; to be pardoned or forgiven Mn. MBh. R. &c. #kSantavyam - impers. pardon to be given by any one (gen.) for (abl.) MBh. i , 40 , 53 KSS. cxix , 53.

 

दोषा उपशमैकान्तं व्रजाम्यादिश मङ्गलम्

doSA upazama-ekAntam vrajAmy_Adiza maGgalam |

चिराच्चिराय चेदानीमम्ब तृष्णे किलावयोः ॥४०॥

cirAc_cirAya ca_idAnIm_amba tRSNe kilAvayo: ||40||

doSA upazama-ekAntam x

vrajAmy_Adiza maGgalam x

cirAc_cirAya ca_idAnIm x,

amba x,

tRSNe kilAvayo: x.

~vlm.40 I have now taken myself to my detachment and want to thrive therein. I pray of you, O you restless desire, to have no more any concern with me.

 

वियोगो योगदोषेण प्रणामोऽयं पश्चिमः

viyogo yoga-doSeNa praNAmo_'yam sa pazcima: |

नमः सुकृतदेवाय भवतेऽस्तु त्वया पुरा ॥४१॥

nama: sukRta-devAya bhavate_'stu tvayA purA ||41||

viyogo yoga-doSeNa x

praNAmo_'yam sa pazcima: x

nama: sukRta-devAya x

bhavate_'stu tvayA purA x.

~vlm.41. And I bid my last farewell to thee, O thou deity of piety and pious deeds! that I may no more engage myself to the performance of acts: (because acts are attended with temporary and no lasting resultants).

~m.41-43. O Lord merit, salutations to you. At one time you have lifted me from hell and put me in heaven. My salutations to the tree called sin. You are born in the soil of bad deeds. You have developed huge branches called hells. You are bearing flowers called hellish griefs. Because of association with you I have suffered many heinous and lowly births.

~sv.41-44. I proceed to freedom; bless me. O merit! Salutations to you, for you rescued me from hell and led me to heaven. Salutations to demerit, the source of pain and punishment. Salutations to delusion under which I laboured for a long time and which is not seen by me even now.

\

42

नरकेभ्यः समुत्तर्य स्वर्गेऽहमभियोजितः

कुकार्यक्षेत्ररूढाय नरकस्कन्धवाहिने ॥४२॥

नरकेभ्यः समुत्तर्य स्वर्गेऽहमभियोजितः

कुकार्यक्षेत्ररूढाय नरकस्कन्धवाहिने ॥४२॥

narakebhya: samuttarya svarge_'ham_abhiyojita: |

ku.kArya-kSetra-rUDhAya naraka-skandha-vAhine ||42||

narakebhya: samuttarya

Ive risen above the ManHells  

 

svarge_'ham_abhiyojita:

Ive assailed Heaven  

ku.kArya-kSetra-rUDhAya

x

naraka-skandha-vAhine x.

~vlm.42. I am lifted from the pit of hell and placed in heaven, and bid adieu to the arbour of pleasures, growing in the soil of wicked acts, and bearing as its fruits the torments of hell.

~m.41-43. O Lord merit, salutations to you. At one time you have lifted me from hell and put me in heaven. My salutations to the tree called sin. You are born in the soil of bad deeds. You have developed huge branches called hells. You are bearing flowers called hellish griefs. Because of association with you I have suffered many heinous and lowly births.

~sv.41-44. I proceed to freedom; bless me. O merit! Salutations to you, for you rescued me from hell and led me to heaven. Salutations to demerit, the source of pain and punishment. Salutations to delusion under which I laboured for a long time and which is not seen by me even now.

Ø

43

शासनापुष्पभाराय नमो दुष्कृतशाखिने

zAsanApuSpa-bhArAya namo duSkRta-zAkhine |

येन सार्धं चिरं बह्व्यो भुक्ताः प्राकृतयोनयः ॥४३॥

yena sArdham ciram bahvyo bhuktA: prAkRta-yonaya: ||43||

zAsanApuSpa-bhArAya x

namo x

duSkRta-zAkhine x

yena sArdham ciram bahvya: x

bhuktA: prAkRta-yonaya: x.

~vlm.43. I bid farewell to the tree of sin, bearing the flowers of our punishment, whereby I was doomed to repeated transmigrations in lower births. (Does the passage allude to the forbidden tree, which brought death on earth, and its sequence of repeated births in endless misery?)

~m.41-43. O Lord merit, salutations to you. At one time you have lifted me from hell and put me in heaven. My salutations to the tree called sin. You are born in the soil of bad deeds. You have developed huge branches called hells. You are bearing flowers called hellish griefs. Because of association with you I have suffered many heinous and lowly births.

~sv.41-44. I proceed to freedom; bless me. O merit! Salutations to you, for you rescued me from hell and led me to heaven. Salutations to demerit, the source of pain and punishment. Salutations to delusion under which I laboured for a long time and which is not seen by me even now.

Ø

अद्य-प्रभृty aदृश्याय तस्मै मोहात्मने नमः

प्रध्वनd vaMश-मधुर-वचसे पत्र-वाससे ॥४४॥

adya-prabhRty-adRzyAya tasmai moha-Atmane nama: |

pradhvanad vaMza-madhura-vacase patra-vAsase ||44||

.

adya-prabhRty-adRzyAya

x

tasmai moha-Atmane nama:

to that Delusion.Self be praise

pradhvanad

x

vaMza-madhura-vacase

x

patra-vAsase

to the leaf.drest

.  

~vlm.44. I bow down to that unseen form of delusion, which uttered the sweet voice of a sounding bamboo, and covered itself with a garment of leaves. (Does it mean the deluded Adam hiding his nudity under the leaves of trees?

~m.44-46. Salutations to bewilderments and delusions! From today these are vanishing. Salutations to the mediator, the Cave. The sounds of flute are its speech. Fallen leaves are its clothes. It is a fine companion during 'samadhi'. Because of your generous friendship, I could attain repose in the Absolute. I have been many times liquidated by the many calamities during samadhi. I have taken refuge in you and you have protected me.

~sv.41-44. I proceed to freedom; bless me. O merit! Salutations to you, for you rescued me from hell and led me to heaven. Salutations to demerit, the source of pain and punishment. Salutations to delusion under which I laboured for a long time and which is not seen by me even now.

 

नमो गुहातपस्विन्य्ऐ वयस्याय्ऐ समाधिषु

namo guhAtapasvinyai vayasyAyai samAdhiSu |

संसाराध्वनि खिन्नस्य त्वम् ममाश्वासकारणम् ॥४५॥

saMsAra-adhvani khinnasya tvam mama_AzvAsa-kAraNam ||45||

namo guhAtapasvinyai x

vayasyAyai samAdhiSu x

saMsAra-adhvani khinnasya x

tvam mama_AzvAsa-kAraNam x.

~vlm.45. I bow to thee my holy cell, that art my associate in this devout devotion; and art the only refuge of this weak body of mine, after its weary journey in the rugged paths of the world.

~sv.45-46 O cave, the companion of samAdhi (meditation), salutation to you. You have given me shelter when I was tormented by the pains of worldly existence.

 

आसीर्वयस्या सुस्निग्धासर्वलोभापहारिणी

AsIr_vayasyA susnigdhA sarva.lobha-apa.hAriNI |

सर्वसंकटखिन्नेन दोषेभ्यो द्रवता मया ॥४६॥

sarva-samkaTa-khinnena doSebhyo dravatA mayA ||46||

AsIr_vayasyA su.snigdhA x

sarva.lobha-apa.hAriNI x

sarva-samkaTa-khinnena x

doSebhyo dravatA mayA x.

~vlm.46. Thou wast my kind companion, and remover of all my desires; and hast been my only shelter, after I fled from all the dangers and difficulties of the world.

~sv.45-46 O cave, the companion of samAdhi (meditation), salutation to you. You have given me shelter when I was tormented by the pains of worldly existence.

Ø

त्वमेकाशोकनाशार्थमाश्रिता परमा सखी

संकटावटकुञ्जेषु हस्तालम्भनदायिने ॥४७॥

tvam_eka-Azoka-nAza-artham_AzritA paramA sakhI |

saMkaTAvaTa-kuJjeSu hastAlambhana-dAyine ||47||

.

tvam_eka-Azoka-nAza-artham

x

AzritA paramA sakhI

x

saMkaTAvaTa-kuJjeSu

x

hastAlambhana-dAyine

x

.

~m.47-49. Salutations to my staff. You have protected me by supporting in forests and slopes. O body, depart to your place of origin, the great Nature. Take with you the skeleton, the blood, the flesh, the intestines. These are your main equipment. Salutations to the many baths, which I did to purify you from all impurities and smells. Salutations to all the actions like eating, bedding and all the movements to accomplish them.

~sv.47 O staff, you have been my friend too, protecting me from snakes, etc., and you have saved me from falling into a pit, etc. Salutations to you.

~vlm.47. And thou my pilgrim's staff, that wast the support of my aged body and arm; I have found my best friend in thee, for thy relieving my fatigue, and guiding my footsteps in this dangerous and cavernous retreat.

 

वर्धकैकान्तसुहृदे दण्डकाष्ठाय ते नमः

vardhaka-ekAnta-suhRde daNDaka-ASThAya te nama: |

अस्थिपञ्जरमात्मीयं तथा रक्तान्त्रतन्तुकम् ॥४८॥

asthi-paJjaram_AtmIyam tathA rakta-antra-tantukam ||48||

vardhaka-ekAnta-suhRde x

daNDaka-ASThAya te nama: x

asthi-paJjaram_AtmIyam x

tathA rakta-antra-tantukam x.

~sv.48-50. O body, return to the elements of which you are composed. Salutations to activities like bathing; salutations to all the activities in this world.

~vlm.48. I thank thee also, O my aged body! that art the prop of my life, even in this old age of thine; when thou art reduced to thy ribs, covering thy bloodless entrails, and thy shrivelled veins and arteries,

 

एतावन्मात्रसारैकं गृहीत्वा गच्छ देहक

etAvan_mAtra-sAra-ekam gRhItvA gaccha dehaka |

पयःक्षोभप्रकारेभ्यः स्नानेभ्योऽपि नमोऽस्तु ते ॥४९॥

paya:kSobha-prakArebhya: snAnebhyo_'pi namo_'stu te ||49||

etAvan_mAtra-sAra-ekam x

gRhItvA gaccha dehaka x

paya:kSobha-prakArebhya: x

snAnebhyo_'pi namo_'stu te x.

~sv.48-50. O body, return to the elements of which you are composed. Salutations to activities like bathing; salutations to all the activities in this world.

~vlm.49. Depart now my delapidated body, with the pith and marrow that there yet remain in thee; and away ye excrements that were in need of my repeated ablutions and purifications.

Ø

नमो ऽस्तु व्यवहारेभ्यः संसृतिभ्यो नमो ऽस्तु ते

namo'stu vyavahArebhya: saMsRtibhyo namo'stu te |

एते भवन्तः सहजाः प्राक्तनाः सुहृदो मया ॥५०॥

ete bhavanta: sahajA: prAktanA: suhRdo mayA ||50||

.

namo'stu vyavahArebhya:

x

saMsRtibhyo namo'stu te

x

ete bhavanta: sahajA: prAktanA: suhRdo mayA

x

.

~m.50-55. O pranas (vital airs), you are my natural friends. You have been honoured sufficiently during the sequence of these salutations. May you be blessed! I am now departing. I have rested with you in millions of wombs. I have roamed around many forests and hills. There is nothing in this world that I did in your company. Please, my dear pranas, depart to your Nature. I am leaving for the Absolute state. Oh my pranas, in this world everything has to go. High things will reach a low place. Things that are together will be separated.

~sv.51-54. Salutations to the life-forces (prANa) that have been my companions. Whatever I did in this world was done only with you, through you and because of your energy. Pray, return to your own source, for now I shall merge in the infinite consciousness (Brahman).

~vlm.50. Ibid adieu to all my acts and dealings in the world, which had been the destined causes and my connate companions, in all my transmigrations in this world. (Human actions being causes of their repeated births, for the sake of reaping their

proper retributions).

~sv.48-50. O body, return to the elements of which you are composed. Salutations to activities like bathing; salutations to all the activities in this world.

 

क्रमेणाद्योत्कृताः प्राणः स्वस्ति वोऽस्तु व्रजाम्यहम्

भवद्भिः सह चित्रासु भया बह्वीषु योनिषु ॥५१॥

krameNAdyotkRtA: prANa: svasti vo'stu vrajAmyaham |

bhavadbhi: saha citrAsu bhayA bahvISu yoniSu ||51||

krameNAdyotkRtA: prANa: svasti vo'stu vrajAmyaham |

bhavadbhi: saha citrAsu bhayA bahvISu yoniSu ||51||

~vlm.51. I next bid you farewell, O my vital airs! who kept company with me through all my various births, and from whom I (i.e. my soul) will soon fly away.

~m.50-55. O pranas (vital airs), you are my natural friends. You have been honoured sufficiently during the sequence of these salutations. May you be blessed! I am now departing. I have rested with you in millions of wombs. I have roamed around many forests and hills. There is nothing in this world that I did in your company. Please, my dear pranas, depart to your Nature. I am leaving for the Absolute state. Oh my pranas, in this world everything has to go. High things will reach a low place. Things that are together will be separated.

~sv.51-54. Salutations to the life-forces (prANa) that have been my companions. Whatever I did in this world was done only with you, through you and because of your energy. Pray, return to your own source, for now I shall merge in the infinite consciousness (Brahman).

krameNAdyotkRtA: prANA: svasti vo’stu vrajAmyaham |
 bhavadbhi: saha citrAsu mayA bahvISu yoniSu || 51
 ~VA krameNa-Adya-utkRtA: prANA: pranas, which were gradually
 declining from beginning?
AS:

The pranas are extracted in turns (i.e. I have extracted from the body
in turn) and I am leaving, good bye (svasti vo'stu good wishes to you).
The second line connects with the next- I have lived with you in many
births ...
The AB commentary suggests that the prAktana (prior actions or karma) is
being addressed here and in many further lines.

 

विश्रान्तं गिरिकुञ्जेषु श्रान्तं लोकान्तरेषु क्रीडितं पुरपीठान्तरुषितं पर्वतेषु ॥५२॥

vizrAntam giri.kuJjeSu zrAntam loka-antareSu ca | krIDitam pura.pITha-antar.uSitam parvateSu ca ||52||.

vizrAntam

reposed among mountain.groves

giri.kuJjeSu

at rest in foreign lands

at love-play

in the royal city

and in the mountains

krIDitam pura.pITha-antar.uSitam parvateSu ca ||52||

~vlm.52. How oft have I passed with you to foreign parts, and reposed in the dales and groves of mountainous tracts; how long have we sported about the cities, and how often have we dwelt in mountain retreats. (i.e. The soul with its subtile body, is sempiternal and abiqueous).

~m.50-55. I have roamed around many forests and hills. There is nothing in this world that I did in your company.

~sv.51-54. Salutations to the life-forces (prANa) that have been my companions. Whatever I did in this world was done only with you, through you and because of your energy. Pray, return to your own source, for now I shall merge in the infinite consciousness (Brahman).

 

स्थितं कार्यविलासेषु प्रस्थितं विविधाध्वसु

sthitam kArya-vilAseSu prasthitam vividhA-adhvasu |

तदस्ति जगत्कोशे भवद्भिः सह यन्मया ॥५३॥

na tad_asti jagat-koze bhavadbhi: saha yan_mayA ||53||

sthitam set

kArya-vilAseSu x

prasthitam setting.out.on

vividhA-adhvasu various routes +

na tad_asti x

jagat-koze x

bhavadbhi: saha yan_mayA x.

~vlm.53. How many times have we run to different directions, and were engaged in various avocations of life. In fact there was no time and place in the space of the universe, when and where we did not live together.

~m.50-55. O pranas (vital airs), you are my natural friends. You have been honoured sufficiently during the sequence of these salutations. May you be blessed! I am now departing. I have rested with you in millions of wombs. I have roamed around many forests and hills.

~sv.51-54. Salutations to the life-forces (prANa) that have been my companions. Whatever I did in this world was done only with you, through you and because of your energy. Pray, return to your own source, for now I shall merge in the infinite consciousness (Brahman).

स्था #sthA -> #prasthA -> #prasthita‑ - standing ready (to sacrifice), rising; prominent, appointed (to an office); started, set out, having left for (acc. prati, dat., or loc.).

Ø

कृतं हृतं दत्तं नावलम्बितम्

इदानीं स्वां दिशं यान्तु भवन्तो याम्यहं प्रियाः ॥५४॥

na kRtam na hRtam na dattam na_avalambitam |

idAnIm svAm dizam yAntu bhavanto yAmi_ aham priyA: ||54||

.

na kRtam – not done

na hRtam x

na dattam x

na avalambitam x

idAnIm svAm dizam yAntu x

bhavanta: yAmy aham priyA: x.

~vlm.54. In truth I have never done nor seen, nor given nor taken anything apart from you; and now I bid you adieu my friend, as I must soon part from you.

~sv.51-54. There is nothing in this world that I did in your company. Please, my dear pranas, depart to your Nature. I am leaving for the Absolute state. Oh my pranas, in this world everything has to go. High things will reach a low place. Things that are together will be separated.

 

सर्वेक्षयान्त निचयाः पतनान्ताः समुच्छ्रयाः

sarvekSayAnta nicayA: patanAntA: samucchrayA: |

संयोगा विप्रयोगान्ताः सर्वे संसारवर्त्मनि ॥५५॥

saMyogA viprayogAntA: sarve saMsAravartmani ||55||

sarva-IkSayAnta nicayA: x

patanAntA: samucchrayA: x

saMyogA viprayogAntA: x

sarve saMsAravartmani x.

~vlm.55. All things in the world have their growth and decay, and are destined to rise and fall by turns; and so also are the union and separation of things, the unavoidable course of nature.

~sv.55-58. All things that come together in this world have to part one day or the other. O senses, return to your own sources, the cosmic elements.

~m.50-55 ... I am leaving for the Absolute state. Oh my pranas, in this world everything has to go. High things will reach a low place. Things that are together will be separated.

 

अयं चाक्षुष आलोको विशत्वादित्यमण्डलम्

ayam cAkSuSa Aloko vizatv_Aditya-maNDalam |

विशन्तु वनपुष्पाणि सौगन्ध्यानन्दसंविदः ॥५६॥

vizantu vana-puSpANi saugandhya-Ananda-saMvida: ||56||

ayam cAkSuSa: - this for the eyes

Aloka: - light

vizatu – let it enter

Aditya-maNDalam - the solar sphere +

vizantu vana-puSpANi - let them enter, too, the forest.flowers,

saugandhya-Ananda-saMvida: - perfuming our Happy Awareness.

~vlm.56. Let this light which is visible to sight, reenter in the sun whence it proceeds, and let these sweet scents which come to my smelling, mix with the flowers from which they are breathed and blown.

 

प्राणानिलस्तथा स्पन्दं विशत्वद्य प्रभञ्जनम्

prANa-anilas_tathA spandam vizatv_adya pra.bhaJjanam |

विशन्त्वाकाशकुहरं शब्दश्रवणशक्तयः ॥५७॥

vizantv_AkAza-kuharam zabda-zravaNa-zaktaya: ||57||

prANa-anila: - the prANa-fire

tathA spandam vizatu x

adya x

pra.bhaJjanam x

vizantu AkAza-kuharam x

zabda-zravaNa-zaktaya: x.

~vlm.57. Let my vital breath and oscillation, join with the etherial air; and let all the sounds I hear, return from my ears to the vacuous sphere. (Lit. Let me lose my audibility in vacuity which is receptacle of sounds).

~m. Let the pranas and their vibrations mix with the great space. Let the ear join the womb of space/sky.

 

इन्दुमण्डलमायान्तु रसनारसशक्तयः

indu-maNDalam_AyAntu rasanArasa-zaktaya: |

निर्मन्दर इवाम्भोधिर्गतार्क इव वासरः ॥५८॥

nirmandara_ iva_ambhodhir_gata-arka_ iva vAsara: ||58||

indu-maNDalam_AyAntu x

rasanArasa-zaktaya: x

nirmandara_ iva_ambhodhi: x

gata-arka_ iva vAsara: x.

~vlm.58 Let my taste revert to the orb of the moon from where it has sprung. Let me be as quiet as the sea after its churning by Mount Mandara, and like the cool hour of the evening after the sun has set.

~sv.55-58. All things that come together in this world have to part one day or the other. O senses, return to your own sources, the cosmic elements.

~m. Let the taste of tongue enter the waters of moon. I am the Self. I am like the ocean without the Mandara mountain. I am like the day without Sun.

 

शरदीव घनः स्वैरं प्राप्तः कल्पान्तसर्गवत्

zaradi_iva ghana: svairam prApta: kalpAnta-sargavat |

ओंकारान्ते स्वमननं प्रशाम्याम्यात्मनात्मनि ॥५९॥

oMkAra-ante svamananam prazAmy_Amy_Atman_Atmani ||59||

zaradi_iva ghana: svairam x

prApta: kalpAnta-sargavat x

oMkAra-ante svamananam x

prazAmy_Amy_Atman_Atmani x

~vlm.59. Let me be as silent as the dumb cloud in autumn, and as still as the creation, after the great deluge at the end of a Kalpa; let me remain thoughtless, as when the mind is concentrated in the dot of om or on, and when my soul rests in

supreme soul. Let me be as cold as when the fire is reduced to ashes, and as extinct as the extinguished and oilless lamp.

~sv.59-60. I shall now enter into the self by the self indicated by the culmination of the Om sound — as a lamp without fuel. I am free from all the activities of this world and from all notions of perceptions and experiences. My heart is established in the peace indicated by the resonance of the OM. Gone are delusion and error.

~m. I am like the creation at the end of aeon. I am like fire without wood. I am like a lamp without oil. I am in repose in the Brahmic state. I am delivered of all actions and works. I am beyond all phenomena. Uttering Om, I am following the sound through the Brahmarandhra, (the hole on the head) and I am becoming Brahman. I am now fully in repose in my Self.

 

व्यपगताखिलकार्यपरंपरः ,

vyapagata-akhila-kArya-paraMpara: ,

सकलदृश्यदशातिगतस्थितिः

sakala-dRzya-daza-atigata-sthiti: |

प्रणवशान्त्यनुसंसृतिशान्तधी=

praNava-zAnty-anusaMsRti-zAnta-dhI:=

र्विगतमोहमलोऽयमहं स्थितः ॥६०॥

vigata-moha-malo_'yam_aham sthita: ||60||

.

vyapagata-akhila-kArya-paraMpara:

pervaded with a parade of causes

sakala-dRzya-dazA-atigata-sthiti:

total.Percept-level transcendent state  

praNava-zAnty-anusaMsRti-zAnta-dhI: -

OM

peace

a settling surge of peaceful thought

vigata-moha-mala:

gone the stains of delusion

vigata-moha-mala

x

ayam aham sthita:

x

.  

~vlm.60. Here I sit devoid of all actions, and removed from the sight of all living beings; I am freed from the thoughts of worldly things, and am resting in the peace of my soul, which is seated in my cranium.

~sv.59-60. I shall now enter into the self by the self indicated by the culmination of the Om sound — as a lamp without fuel. I am free from all the activities of this world and from all notions of perceptions and experiences. My heart is established in the peace indicated by the resonance of the OM. Gone are delusion and error.

#anusaMsRti

 

 

 

om

 

 

 

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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fm5087 2.je14 The nirvANa of vItahavya.Quitfire .z24

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चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो_ भवेत्

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

 

 

Om

 

 

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fm5086 2.je12-13 Last Farewell .z60.docx

Jiva Das

unread,
Jun 12, 2021, 4:03:19 PMJun 12
to yoga vasishtha

 

FM5086 LAST FAREWELL 2.je12.13 .z60

https://www.dropbox.com/s/1ido0f5fg5qbm8u/fm5086%202.je12.13%20Last%20Farewell%20.z60.docx?dl=0

 

 

om

 

 

 

FM.5.86

 

LAST FAREWELL

 

VASISHTHA THE PLENTIFUL declared–

 

दिन.अन्ते सः समाधातुम् पुनर्_एव मनो मुनिः

dina.ante sa: samAdhAtum puna:_eva mana:_muni: |

विवेश कांचिद् वितताम् विज्ञाताम् विन्ध्य.कन्दराम् ॥५।८६१॥

viveza kAMcit_vitatAm vijJAtAm vindhya.kandarAm ||5|86|1||

.

at the end of day the muni again, to put all this together in his Mind, entered

one of the widely.renowned vindhya.Caves

.

whin the dinAnta.day's.end.i sas.he/it samAdhAtum.2.compose/attend.to/contemplate * punas.again eva.very/only manas.Mind muni.Muni/silent.sage: viveza* kAMcit* vitata.vast.am

vijJAta*am Vindhya.kandara.am  

.

*VLMitra/P.1. The muni thought to resume his accustomed meditation again, and at the end of the day he entered a spacious cave in the Vindhya.

 ##dhA . #samAdhA, #samAdhAtum . #samAdhAna .n.. putting together; composing; • intentness, attention (tam with >kR, "to attend"), eagerness; fixing the mind in abstract contemplation (as on the true nature of spirit), profound absorption or contemplation Realization or justification of a statement, proof (cf. s.#rUpaka); (in logic) replying to the #pUrva.pakSa (the opponent's first argument); (in dram.) fixing the germ or leading incident (which gives rise to the whole plot). •• s..rUpaka n. a kind of metaphor (used for the justification of a bold assertion).

 

तदेव_आत्म.अनुसंधानम् अत्यजन् समम् इन्द्रियैः

tadeva_Atma.anusaMdhAnam atyajan samam indriyai: |

चेतसा कलयाम्.आस दृष्ट.लोक.परावरः ॥५।८६२॥

cetasA kalayAm.Asa dRSTa.loka.parAvara: ||5|86|2||

.

tadeva.that.indeed/then.as.if tat.that/That eva.only/indeed tadA.then iva.like/as.if AtmA.self.anusaMdhAna.investigation\plan/connexion\ syllogistic application.m atyajan* sama.same/equal.m by/with the indriya.sense.organ.s.i: + cetas.affective.intelligence.A by/with the  kala.yA*m.Asa dRSTa.seen.loka.world/place/locus .parAvara*:

.

atyajan

kala

parAvara

.

*vlm.2. He continued in the investigation of the soul, with his command over the sensible organs, and he reflected on the reality and unreality of things in his mind.

*m.1.8 ... Without giving up his earlier attainment of unity with Self he mused about his senses. 'I have already investigated thoroughly about the senses earlier. What is the use of my further inquiry into them?' ...

*sv.1.7. VASISTHA continued: ... He thought "I have already realised the falsity of the senses; any further enquiry concerning them will be a contradiction." ..

 

पूर्वम् एव_इन्द्रिय.गणो मया परिहृतः स्फुटम्

pUrvam eva_indriya.gaNa:_mayA parihRta: sphuTam |

इदानीम् चिन्तया _अर्थः पुनर् विततया मम ॥५।८६३॥

idAnIm cintayA na_artha: puna:_vitatayA mama ||5|86|3||

.

pUrvam eva_indriya.gaNa: already the group of Organs

mayA parihRta: sphuTam have been put.away by me

idAnIm by/with the  cintA.care/concern.yA na.no/t artha.purpose/meaning/thing: punas.again by/with the  vitata.vast.yA mama.my/mine now all this worrying's no use at.all for me!

.

indriya

parihRta

idAnIm

.

*vlm.3. I find, said he, these organs of sense which were under my subjection before, are now set at liberty in the exercise of their various functions, (tending to the destruction of the mind from its fixed attention).

*m.1.8 ... 'I have already investigated thoroughly about the senses earlier. What is the use of my further inquiry into them?' I shall tear off all fabrications about existence and nonexistence and sit steadfast like a mountain in lotus posture...

*sv.1.7. VASISTHA continued: ... He thought "I have already realised the falsity of the senses; any further enquiry concerning them will be a contradiction." ...

 ##hR . *parihRta .p.p.. Shunned, avoided; Left, abandoned. • Refuted, repelled (as a charge, objection &c.). • Taken, seized. • #parihRtam what has been wrapped round or put on • #parihRti.: .f.. shunning, avoiding. • #parihRtya .ind.. keeping away, excluding, with the exception of (acc.); at a distance of (acc.) • #parihRtya. to be delivered or handed over.

 

"अस्ति__अस्ति"_इति कलनाम् भङ्क्त्वा मृद्वीम् लताम् इव

"asti.na.asti"_iti kalanAm bhaGktvA mRdvIm latAm iva |

शेषम् तु बद्ध.संस्थानस् तिष्ठाम्य् अचले शृङ्गवत् ॥५।८६।४॥

zeSam tu baddha.saMsthAna:_tiSThAmi_acale zRGgavat ||5|86|4||

.

it is / it isn't

:

such notions

I have enjoyed since a tender vine—what remains fulfills my bondage

.

I

rest in quiet like a mountainpeak

.

"asti.is/exists.na.no/t.asti.is/exists"_iti.so/as kalanA.conception/imagination

.m bhaGktvA* mRdu.soft,/tender/delicate/gentle.I*m latA.vine/creeper.m iva.like/as.if zeSa.remainder.m tu.tho baddha.bound\fixed.saMsthAna.standing.together\abiding:_x

tiSThAmi.I.stay/rest whin the acala.still\mountain.i zRGga*vat.like  

.

bhaGktvA

zRGga

.

*sv. ... Having abandoned all vain imagination ('This is' and 'This is not') ...

*m.1.8 ... I shall tear off all fabrications about existence and nonexistence and sit steadfast like a mountain in lotus posture. ...

*vlm.4. I will now cease to think concerning the existence and inexistence of substances, and will recline solely (with my steady posture on that Being to whom the being and not being of things is truly known like that of a mountain peak).

 

उदितो ऽस्तम् गत* इव स्व्.अस्तम् गत* इव_उदितः

udita:_astam gata* iva su.astam gata: iva_udita: |

समः सम.रस.आभासस् तिष्ठामि स्व्.अच्छताम् गतः ॥५।८६।५॥

sama: sama.rasa.AbhAsa:_tiSThAmi su.acchatAm gata: ||5|86|5||

.

rising as.if gone to setting / gone to setting as.if arisen

the same same.seeming light

I rest

gone.to a perfect clarity

.

udita.arisen: astaMgata.set/settled/subsided iva.like/as.if svasta*m gata.having.gone.to: iva.like/as.if udita.arisen:

sama.same/united/as.me: sama.same/united/as.me.rasa.flavor/feeling.AbhAsa.splendour/light\appearance\phantom/projection:

tiSThAmi.I.stay/rest su.very.accha.clear.tA.ness/state.m gata.having.gone.to

.

~2*astaMgata.set/settled/subsided

svasta

.

*m.1.8 ... I shall abide in a state of equality. If alive it is as if dead and if dead it is as if alive I shall abide as such till the end of my life in the 'turya' state. ...

*sv.1.7. VASISTHA continued: ..." Having abandoned all vain imagination ('This is' and 'This is not'), he sat in the lotus posture again and in him arose the knowledge 'I am established in the consciousness of total equanimity. Awake, I remain as if in sleep.

*vlm. I will remain wakeful inwardly, appearing as I were dead and asleep outwardly; and yet sensible in my insensibility, as the quiet and living soul, and thus continue both with the vigilence and supineness of my spirit in the state of my quietism.

 

प्रबुद्धो ऽपि सुषुप्त.स्थः सुषुप्त.स्थः प्रबुद्ध.वत्

prabuddha:_api suSupta.stha: suSupta.stha: prabuddha.vat |

तुर्यम् आलम्ब्य काय.अन्तस् तिष्ठामि स्तम्भित.स्थितिः ॥५।८६६॥

turyam Alambya kAya.anta:_tiSThAmi stambhita.sthiti: ||5|86|6||

.

awake tho in the sleeping.state,

asleep as.if waking,

having attained the Fourth state

at body's.end I rest composed

.

prabuddha.awakened: api.even/tho suSupta*stha.staying: suSupta*stha.staying: prabuddha.awakened.vat.like + turya*m Alambya* kAya*anta:* tiSThAmi.I.stay/rest stambhita*sthiti.state:

.

suSupta

turya

Alambya

kAya

anta:*

tiSThAmi.I.stay/rest

stambhita

.

*vlm. Waking as if asleep and sleeping as awake, I will remain in my torpor of turía, which is neither dead nor quick, (and neither the corporeal nor spiritual state. Gloss).

*m. If alive it is as if dead and if dead it is as if alive I shall abide as such till the end of my life in the 'turya' state.

*sv. Awake, I remain as if in sleep. Established in the transcendental state of consciousness, I shall continue to be, till the body drops away.'

 ##stambh . #stambhita adj•.• Stopped, hindered. • Benumbed, paralyzed • Composed, collected; •.• .Comp. st..bASpa.vRtti . dj.. suppressing the flow of tear +

 

स्थितः स्थाणुर् इव_एकान्ते स्व.अन्त.अन्ते सर्वतः स्थिते ।

sthita: sthANu:_iva_ekAnte sva.anta.ante sarvata: sthite |

सत्त्व.साम.अन्य.साम्ये हि तिष्ठाम्य्_अगतामयः ॥५।८६७॥

sattva.sAma.anya.sAmye hi tiSThAmi_a.gatAmaya: ||5|86|7||

.

set as.in a solitary place within oneself but situate as everything effectively

So

same o&r other

here I rest

without any form of disease

.

sthita: sthANu: iva whin the ekAnta.i sva.anta.ante sarvata: sthite + sattva.sAma.anya.sAmye hi tiSThAmi_a.gatAmaya:  

.

* agatAmaya is like the more frequent nirAmaya a play on Amaya – disease and A.maya, knowing implicit form thru conceptualization, thinking the rope to be a snake >#mi . #mI – to measure.out.

 ##sthANu *m.. a bare tree.trunk or stump, metaphorically a point of constant stability (>#sthA) in meditation, the place where Mind is focussed, whether gross (like a flower or a picture) or subtle (like a yogic Centre, forex a point midway between the ears, or the rAmaNi.HeartCenter, "two fingers to the Right of the median of the breastbone, above the navel & below the chest" – but any point is a sthANu if U R totally focust there) +

*vlm. I will remain retired as a rock {sthANu} from all things, and even apart from my mind, and dwell in the bosom of the all pervading soul; I will abide with the universal spirit in my tranquility, and having ease from all disease.

 

इति संचिन्त्य * ध्याने पुनस्_तस्थौ दिनानि षट्

iti saMcintya sa* dhyAne puna:_tasthau dinAni SaT |

ततः प्रबोधम् आपन्नः क्षण.सुप्त* इव_अध्वगः ॥५।८६८॥

tata: prabodham Apanna: kSaNa.supta* iva_adhvaga: ||5|86|8||

.

such was his thought

.

so then he sat again in dhyAna.Meditation

for six days

:

then he awoke like a napping traveler

.

iti.so/as saMcintya.considering.how sas.he/it Dhyâna.meditation.i punas.again tasthau* dina.day.ani SaT* + tatas.therefore/re.that prabodha*m Apanna* kSaNa.moment/instant.supta.asleep* iva.like/as.if adhvaga*: +

.

tasthau

~2*SaT.six

prabodha

Apanna

adhvaga

.

*vlm.9. Then this great devotee having obtained the consummation of his devotion, passed his long life in the state of his living liberation. (Or living apart from all cares and concerns of the world).

 

ततः सिद्धः * भगवान् वीतहव्यो महातपाः

tata: siddha: sa* bhagavAn vItahavya:_mahAtapA: |

विजहार चिरम् कालम् जीवन्मुक्ततया तदा ॥५।८६।९॥

vijahAra ciram kAlam jIvan.muktatayA tadA ||5|86|9||

.

an Adept in That

Lord Quitfire

great in his tapas

wandered for a long while

:

because he was Living.Free

then

...

tata: siddha: sas bhagavAn vItahavya: mahAtapA: + vijahAra ciram kAlam

jIvan.muktatayA tadA  

.

*vlm.9. Then this great devotee having obtained the consummation of his devotion, passed his long life in the state of his living liberation.

*sv. Thus resolved, he meditated for six days, which passed as if in a moment. After that he lived a long time as a liberated sage.

 

वस्तु _अभिननन्द_असौ निनिन्द कदाचन

vastu na_abhinananda_asau nininda na kadAcana |

जगाम तथा_उद्वेगम् हर्षम् अवाप सः ॥५।८६।१०॥

na jagAma tathA_udvegam na ca harSam avApa sa: ||5|86|10||

.

reality

was no pleasure to him but he did not sorrow anywhen

for

nothing troubled him

nor

did he get any delight

.

vastu.substance na.no/not abhinananda.xx asau.that.yonder nininda.xx na.no/not kadAcana.when/wherever + na.no/not jagAma* tathA.thus udvega.running\ascending/disturbing.m na.no/not ca.also/and harSa.joy/delight.m avApa.xx sas.that.one

.

abhinananda

nininda

jagAma

avApa

.

*vlm.10. He took delight in nothing nor hated anything; he felt no sorrow for aught nor any pleasure in naught.

*m.9.11 After that Bhagawan Vitahavya, the great 'tapasvi' stayed on for a long time on the earth. He was free of happiness and sorrow. He did neither blame nor praise anything...

 

गच्छतस्_तिष्ठतश् चैव तस्य_एवम् अभवद्*धृदि

gacchata:_tiSThata:_ca_eva tasya_evam abhavat_hRdi |

विनोदाय विचित्तस्य कथा स्व.मनसा सह ॥५।८६।११॥

vinodAya vicittasya kathA sva.manasA saha ||5|86|11||

.

gacchata: tiSThata: ca_eva whether going or staying

tasya_evam abhavat_hRdi for.him so he.was in the heart

vinodAya to vinoda.Diversion

vicittasya of the unaffected

kathA.how/tale/story by/with sva.Ur.own.manas.Mind.A saha.xx

.

gacchatas

tiSThatas

abhavat

vinodAya to vinoda.Diversion

vicittasya of the unaffected

kathA.how/tale/story by/with sva.Ur.own.manas.Mind.A saha.xx

.

*vlm.11. Whether walking or sitting, he was thoughtless [vicitta] of every thing; his heart was void of cares, and he conversed with his mind alone at pleasure.

*m.9.11 .... Whether walking or sitting, there was an inquiry going on in his mind about mind.

 

अव्यय.इन्द्रिय.वर्ग=ईश मनः शमवता त्वया

avyaya.indriya.varga=Iza mana: zamavatA tvayA |

पश्य_आनन्द.सुखम् कीदृग्.विधम् आसादितम् ततम् ॥५।८६।१२॥

pazya_Ananda.sukham kIdRk.vidham AsAditam tatam ||5|86|12||

.

hey avyaya*indriya*varga*Iza* manas.Mind zama.vatA* tvayA*   

pazya* Ânanda.Happiness.sukha.pleasant/good.space.m see/know Happiness's pleasure kIdRz.¿what.kind/sort vidha.form/kind.m  

AsAdita.m tata.extent.m

.

avyaya

indriya

varga

Iza

zama.vatA

AsAdita

.

*vlm.12. Behold! he said to his mind, O lord of my senses! the unsullied and undecaying joy that thou dost enjoy in the tranquility; and say if there is a greater felicity than this to found on earth. (For true felicity, according to the Vedantist, consisted not in the possession, but renunciation of earthly cares and concerns, so Hafiz. "Dáadduniáoáhilhá." Abandon the world and all its people).

*sv. ...At times, he would address his mind thus: "O mind, look how blissful you are, now that you are in a balanced state! Remain like that all the time."

*m.12.15. O Lord of the senses, which are immutable, O mind, by quietening yourself, you will appreciate the happiness of bliss. It is not possible to do so if you remain the way you are....

 ##i . #vy . vi>i . #vyaya व्यय .adj.. Liable to change, perishable • *m.. यः . Loss, disappearance Decline, downfall. • #vyayena. •• #avyaya .adj.. Not liable to change, immutable • Eternal, everlasting. •• #avyayam . (in the vedAnta) a member or corporeal part of an organized body. •• (In gram) An indeclinable particle &c.

 

एषा_एव_अविरतम् तस्मान्_नीरागा_एव दशा त्वया

eSA_eva_aviratam tasmAt_nIrAgA_eva dazA tvayA |

अवलम्ब्या परित्याज्यम् चापलम् चलताम् वर ॥५।८६।१३॥

avalambyA parityAjyam cApalam calatAm vara ||5|86|13||

.

eSA.she/it eva.very/only aviratam*  tasmAt.from.that/therefore nI.rAga.love/passion.a eva.very/only dazA tvayA  avalambyA  parityAjyam  cApalam calatAm vara

.

eSA eva aviratam  

tasmAt  

nI.rAgA eva dazA  

tvayA  

avalambyA  

parityAjyam  

cApalam calatAm vara

.

*vlm.13. Therefore O my mind! that art the fleetest of all things, repress thy flight and excitability; and rely on thy cool composure for thy lasting happiness.

*sv. Thus resolved, he meditated for six days, which passed as if in a moment. After that he lived a long time as a liberated sage. He was free from exultation and sorrow. At times, he would address his mind thus: "O mind, look how blissful you are, now that you are in a balanced state! Remain like that all the time."

 

भो भो इन्द्रिय.चौरा हे हत.आशा हत.नामकाः

bho bho indriya.caurA he hata.AzA hata.nAmakA: |

युष्माकम् _अयम् आत्मा_अस्ति भवन्तस्_तथा_आत्मनः ॥५।८६।१४॥

yuSmAkam na_ayam AtmA_asti na bhavanta:_tathA_Atmana: ||5|86|14||

.

you sir

!

you sir

!

you thieving senses

...

hey

!

gentlemen,

this soul

is definitely

not

yours

!

bho bho indriya.caurA he hata.AzA hata.nAmaka.a: + yuSmAkam na ayam AtmA asti na bhavanta: tathA Atmanas

.

na bhavanta:_tathA_Atmana: thus Your Graces honorific, lit. "becomings" are not of the self. .14. ##

*vlm.14. O my roguish senses, and O ye my perverted organs, ye have nothing to do with me. (The senses are related with the mind, and bear no relation to the soul).

*sv.14.17. He would address his senses as follows: "O senses! The self does not belong to you, nor do you belong to the self. May you all perish! ...

*m.12.15 ... Oh senses, you are robbers. Oh desire, you are disappointed. Your name is deprivation, depravity. This Self is not yours, nor do you belong to Self. Failed in your attempts, you are destroyed (in me). You are incapable of overwhelming and so you have lost your refuge.

*AB. ... –caurA: he hata.AzA: ... na ayam Atma asti na bhavantas tathA Atmana: ... ||

 

व्रजताम् वो विनाश.अंशम् आशा वो विफली.कृतः

vrajatAm va:_vinAza.aMzam AzA va:_viphalI.kRta: |

समर्थाः समाक्रान्तौ भवन्तौ भङ्गुर.आश्रयाः ॥५।८६।१५॥

na samarthA: samAkrAntau bhavantau bhaGgura.AzrayA: ||5|86|15||

.

vrajatAm va: vinAza.aMzam  

AzA va: viphalI.kRta:  

na samarthA: samAkrAntau  

bhavantau bhaGgura.AzrayA:

.

*vlm.15. The stiffness of the outer organs, is the cause of their failure; and the volition of the mind, is the cause of its disappointment; and neither of these have the power to protect me from evil.

*m.12.15.... Failed in your attempts, you are destroyed (in me). You are incapable of overwhelming and so you have lost your refuge.

*sv.14.17... Your cravings have ceased. You will no longer be able to rule me. The error of your existence arose from ignorance of the self, even as the non.perception of the rope gives rise to the erroneous perception of a snake. All these errors exist in the darkness of non.wisdom and in the light of wisdom they vanish.

*VA. your desires are fruitless (AzA vo viphalI.kRtAH), you are destroyed ??? (vrajatAm vo vinAza.AMzam) o you senses, you cannot be relied upon (bhaGgurA.azrayAH), you are aimless in binding me (na samarthA: samAkrAntau).
*AS. O (you desires) go be part of the destruction (vinAzAMzam vrajatAm), your hopes are made fruitless. You are not capable of overcoming me, (since) your own base is fragile.
 

वयम् आत्मा_इति या_एषा वो बभूव किल वासना

vayam AtmA_iti yA_eSA va:_babhUva kila vAsanA |

तत्त्व.विस्मृति.जाता हि दृष्ट.रज्जु.भुजङ्गवत् ॥५।८६।१६॥

tattva.vismRti.jAtA hi dRSTa.rajju.bhujaGgavat ||5|86|16||

.

vayam AtmA "We the Self"

iti yA_eSA va: . people like us

babhUva kila vAsanA – have become kila, this vAsanA +

tattva.vismRti=jAtA hi – thatness.mistake=born .f.. hi=

dRSTa.rajju.bhujaGgavat – seen.rope.snake=like

.

*vlm.16. Those that believe the senses, as same with the soul, are as deluded as they, that mistake the rope for a snake.

*sv.14.17... The error of your existence arose from ignorance of the self, even as the non.perception of the rope gives rise to the erroneous perception of a snake. All these errors exist in the darkness of non.wisdom and in the light of wisdom they vanish.

*m.16 'We are Self' this kind of your feeling has arisen due to forgetting of the nature and principle of Self. It is like seeing a snake in a rope.

 

अनात्मन्य्_आत्मता सा_एषा सा_एषा वस्तुन्य्_अवस्तुता ।

an.Atmani_AtmatA sA_eSA sA_eSA vastuni_a.vastutA |

अविचारेण वै जाता विचारेण क्षयम् गता ॥५।८६।१७॥

a.vicAreNa vai jAtA vicAreNa kSayam gatA ||5|86|17||

.

In nonSelf is this selfness • in reality is thus unrealness

thru lack of Enquiry U are born • thru Enquiry gone to destruction

.

an.Atmani_AtmatA sA_eSA sA_eSA vastuni_a.vastutA + avicAreNa vai jAtA

vicAreNa kSayam gatA

.

*vlm.17. To take what is not the self for self, is equal to the taking of an unreality for reality; want of reason products this mistake, but right reason removes the fallacy.

*m.17.21. This is the Self.nature attributed to something that is nonSelf, existence attributed to something that is nonexistent.

*jd. . अन्.आत्मनि_आत्मता सा_एषा In the nonSelf is this selfness; सा_एषा वस्तुनि_.वस्तुता and in reality is thus unrealness. .विचारेण वै जाता It is through lack of Enquiry that you are born, विचारेण क्षयम् गता through Enquiry gone to destruction.

 

भवन्तो 'न्ये वयम् _अन्ये ब्रह्मा.अन्यत्.कर्तृता परा

bhavanta:_anye vayam ca_anye brahmA.anyat.kartRtA parA |

अन्यो भोक्ता_अन्य* आदत्ते को दोषः कस्य कीदृशः ॥५।८६।१८॥

anya:_bhoktA_anya* Adatte ka:_doSa: kasya kIdRza: ||5|86|18||

.

bhavanta: anye vayam ca_anye  

brahma.anyat.kartRtA parA  

anya: bhoktAn  

ya: Adatte  

ka: doSa:  

kasya kIdRza:

.

*vlm.18. You my senses and thou my mind, and my living soul, are different things, and quite separate from the unity of Brahma. The mind is the active principle, and the intellect is passive, and so no one related to the other. (All these have their different

functions to perform).

*sv.18.21. "O senses! You are different from the self, the doer of actions is different from all these, the experiencer of experiences is again different and the infinite consciousness is again different from all these — what is whose error and how does it arise?

 

वनेभ्यो दारु संजातम् रज्जवो वेणु.चर्मणः

vanebhya:_dAru saMjAtam rajjava:_veNu.carmaNa: |

वासी चायःफलान्य्_एव तक्षा ग्रास.अर्थम् उद्यतः ॥५।८६।१९॥

vAsI cAya:phalAni_eva takSA grAsa.artham udyata: ||5|86|19||

.

vanebhyo dAru saMjAtam  

rajjavo veNu.carmaNa:  

vAsI cAya:phalAni_eva  

the takSa.woodcutter/carpenter.A grAsa.artham udyata:

.

*vlm.19. But it is their union, that serves to produce the same effect, as the wood that grows in the forest, the rope that is made of flax or hide, the axe made of iron, and the carpenter that works for wages, do all combine in the building of a house.

*sv. It is like this: trees grow in the forest, ropes are made of other fibres with which the timber is bound together, the blacksmith fashions axe, etc. With all these the carpenter builds a house for his own livelihood, not because he wants to build a house!

*m.17.21 Then whose fault is this (on the question existence and nonexistence)? Wood is coming from forests. A rope is made out of bamboo to tie this wood. Axe and such instruments are made out of iron. Carpenter is engaged in making things out of wood for his own livelihood and not for the purpose of house building.

 

इत्थम् यथा_इह सामग्र्या स्व.शक्ति.स्थ.पदार्थया

ittham yathA_iha sAmagryA sva.zakti.stha.padArthayA |

सम्पन्ना काक.तालीया दृढा वर.गृह.आकृतिः ॥५।८६।२०॥

saMpannA kAka.tAlIyA dRDhA vara.gRha.AkRti: ||5|86|20||

.

ittham yathA_iha

sAmagryA sva.zakti.stha.padArthayA

saMpannA kAka.tAlIyA dRDhA vara.gRha.AkRti: .  

.

*vlm.20. Such is the accidental conjunction of different things, that becomes the efficient cause of producing certain effects, which could never result alone, as in the case of house building just mentioned.

*sv. Thus in this world all things happen independently of one another and their coincidence is accidental — like the ripe cocoanut falling coincidentally when a crow alights on it, making ignorant people feel that the crow dislodged the cocoanut. Who is to blame for all these?

*m. Thus all these, which have their own purposes, are brought together by chance and a house is built. Similar is the case of this body. Senses have their own powers and purposes. By chance they are brought together and some action is done and a work is accomplished. Similar is the swaying of a bud in wind. Whose assemblage is this? What is there to refute in this?

 

सम्पन्नाः काकतालीयात् स्व.शक्ति.नियत.इन्द्रियाः

saMpannA: kAkatAlIyAt sva.zakti.niyata.indriyA: |

तथा_एव कलिका लोलम् का_इव कस्य_अत्र खण्दना ॥५।८६।२१॥

tathA_eva kalikA lolam kA_iva kasya_atra khaNdanA ||5|86|21||

.

sampanna.thriving/endowed.accomplished/possessed.of.A: kAkatAlIya.Coconut.Crow.At sva.Ur.self.zakti.power\spear.niyata.tied.to/restrained/limited/regular/focused*indriya.sense.organ.A: +tathA.thus eva.very/only/indeed kalika.bud\curlew.A lola.restless/fickle.m kA.who/what? .f.. iva.like/as.if kasya.of.what/whose atra.here/in.this.place khaNDana.breaking/shattering.A

.

*vlm.21. So also in the causation of the various acts of the body, as speech and all other works; which are effected by the accidental and simultaneous union of the different organs of the body and mind, without the waste or impairing of any of them.

*m.17.21This is the Self.nature attributed to something that is nonSelf, existence attributed to something that is nonexistent. You are different from us. Other than Brahman who is the owner of action? Other than Brahman who is the enjoyer? Then whose fault is this (on the question existence and nonexistence)? Wood is coming from forests. A rope is made out of bamboo to tie this wood. Axe and such instruments are made out of iron. Carpenter is engaged in making things out of wood for his own livelihood and not for the purpose of house building. Thus all these, which have their own purposes, are brought together by chance and a house is built. Similar is the case of this body. Senses have their own powers and purposes. By chance they are brought together and some action is done and a work is accomplished. Similar is the swaying of a bud in wind. Whose assemblage is this? What is there to refute in this?

 

विस्मृतिर् विस्मृता दूरम् स्मृतिः स्फुटम् अनुस्मृता

vismRti:_vismRtA dUram smRti: sphuTam anusmRtA |

सत् सज्.जातम् असच्__असत् क्षतम् क्षीणम् स्थितम् स्थितम् ॥५।८६।२२॥

sat sat.jAtam asat_ca_a.sat kSatam kSINam sthitam sthitam ||5|86|22||

.

vismRti*: vismRta*A dUra.far/distant.m smRti.memory.: sphuTam.clearly/evidently anusmRta*A + sat.Being.So sat.Being.So.jAta.born/become.m asat.unreal ca.also/and asat.unreal kSata*m kSINa.wasted/broken.down/feeble.m sthita.existent/situate.m sthitam

.

vismRti

vismRta

anusmRta

.

*vlm.22. Thus when the forgetfulness of death and sleep, are buried in oblivion, and reminiscence is awakened upon revivication and waking, the inactualities are again brought to the position of accuality. (i.e. the inaction is changed to action, by combination of mental and bodily activities, which are again productive of their purposed results.

*sv.22. When this truth is known, error remains error, knowledge becomes clear knowledge, the real is real, the unreal is unreal, what has been destroyed is destroyed and what remains remains."

*m.22 Now all that is to be forgotten has been cast off to a distance. What is to be remembered or recollected is recollected single mindedly. What is real is clearly coming out as real. What is unreal is dissolved/destroyed in a trice. What is to abide is abiding.

 

एवम्.विधेन भगवान् विचारेण महातपाः

evam.vidhena bhagavAn vicAreNa mahAtapA: |

सो_ऽतिष्ठन्_मुनि.शार्दूलो_बहून् वर्ष.गणान् इह ॥५।८६।२३॥

sa:_atiSThat_muni.zArdUla:_bahUn varSa.gaNAn iha ||5|86|23||

.

following such a style of Enquiry

the great Heat.yogi dwelt here as a muni.Tiger

for manyscore years

.

by/with the evaMvidha*ena bhagavAn* vicAra.enquiry\exploration.eNa mahAtapa*A: + sas.that.one atiSThat.remained/rested Muni.zArdUla*: bahu.much/many*Un varSa.year/Rain.gaNa.herd/class.An iha.here/in.this.world

.

*vlm.23. In this manner that great devotee, went on with his cogitations for many years, in that solitary cell of Vindhya mountain.

*m.23.26. O Rama, the great Vitahavya spent many years in this world ruminating like above. Afterwards he suspended all thinking and attained the Brahman state, having been delivered of all ignorance...

*sv.23.28. Thus reflecting and established in this knowledge, the sage lived in this world for a very long time.

 

अपुनर्_भवनाय_एव यत्र चिन्तान्तम् आगता

a.puna:_bhavanAya_eva yatra cintAntam AgatA |

मूढता सु.दूर.स्था तत्र_असाव्_अवसत् सदा ॥५।८६।२४॥

mUDhatA ca su.dUra.sthA tatra_asau_avasat sadA ||5|86|24||

.

apunar.not.again to bhavana*Aya eva.very/only/indeed yatra.where cintAntam* Agata.having.come.to.A + mUDha*.tA.ness ca.also/and su..much/well.dUra.far/distant.stha.standing/set tatra.there asau.that.yonder Avasat.xx sadA.always/ever

.

*vlm.24. Freed from ignorance and afar from temptation, he remained there in perfect felicity, and ever contemplating on the means of preventing the metempsychosis of his soul.

*sv.23.28. He was established in that state which is totally free from ignorance and error, and which ensures that he would not be born again.

 

यथा भूत.पदार्थ.ओघ.दर्शन.उत्थम् अनर्थकम्

yathA bhUta.padArtha.ogha.darzana.uttham anarthakam |

ध्यान.आश्वासनम् आलभ्य सो ऽवसत् सुखगः सदा ॥५।८६।२५॥

dhyAna.AzvAsanam Alabhya sa:_avasat sukhaga: sadA ||5|86|25||

.

yathA . in which way

bhUta.padArtha.ogha.darzana.uttham

m beings.things.flood.sight having come.up

anarthakam the useless

dhyAna.AzvAsanam Alabhya

having rejected the comfort of dhyAna.Meditation

sa:_avasat sukhaga: sadA

he dwelt, a happy bird, always

.

*vlm.25. Seeing the natures of things in their true light, he avoided all that presented a false appearance; and for fear of being misled by appearances, he resorted to the shelter of meditation (of the entrinsic natures and properties of things).

*sv. Whenever there was contact with the objects of the senses, he resorted to the peace of contemplation and enjoyed the bliss of the self. His heart was free from attraction and aversion even when all manner of experiences came to him unsought.

 

हेय.आदेय.समासङ्ग.त्याग.आदान.दृशोः क्षये ।

heya.Adeya.samAsaGga.tyAga.AdAna.dRzo: kSaye |

वीतहव्य.मुनेः_आसीद्_इच्छा.अनिच्छा=अतिगम् मनः ॥५।८६।२६॥

vItahavya.mune:_AsIt_icchA.anicchA=atigam mana: ||5|86|26||

.

heyAdeya.samAsaGga.tyAga.AdAna.dRzo:

of 2 heyAdeya.samAsaGga.abandon.AdAna.dRzo:

kSaye –  +

vItahavya.mune: AsIt of Quitfire was

icchA.an.icchA=ati.gam desire.nondesire=beyond.gone

mana: . the Mind

.

*vlm.26. Having his option of choosing what he liked from whatever he disliked, he was indifferent to both of them, and his apathetic mind was elevated from all that is desirable or detestible in life.

*sv.23.28. His heart was free from attraction and aversion even when all manner of experiences came to him unsought. Once, the sage Vitahavya felt inclined to abandon his body and to ensure that he would never again return to embodiment. He resorted to a cave on the Sahya mountain, sat in the lotus posture and

 

विदेह.केवली.भावे सीमन्ते जन्म.कर्मणाम्

videha.kevalI.bhAve sImante janma.karmaNAm |

संसार.सङ्ग.संत्याग.रस.आसव.नव.इच्छया ॥५।८६।२७॥

saMsAra.saGga.saMtyAga.rasa.Asava.nava.icchayA ||5|86|27||

.

videha. bodiless ; kevalI.

in the state of Kaivalya, Fulness ; bhAva bhAve

in the experience

sImanta .sImante

beyond the bounds ; janma.

birth of the karmic attachments ; saMsAra.

saMsAra.Convolution , Universe ; saGga.

attachment abandoned ; rasa

juice ; Asava. nectar ; nava. new ; icchA .icchayA for desire ; pratibhAsa.mAtreNApi sthitasya dehAdi.saMsAra.saGgasya saMtyAge pariziSyamANe brahma.rasamakarande navecchayA utkaNThayA vivezoti parenAnvaya: .||

*m.27 Now, in the state of Disembodied Fulness, Kaivalya, beyond karma and birth, he had renounced attachment to the saMsAra, desiring only pure Nectar.

*vlm.27. And having renounced the world, and all its connections and the society of mankind; and setting himself beyond the bonds of repeated births and actions of life, he became one with the incorporeal unity, and drank the ambrosial draughts of spiritual delight.

*sv.23.28. Thus reflecting and established in this knowledge, the sage lived in this world for a very long time. He was established in that state which is totally free from ignorance and error, and which ensures that he would not be born again. Whenever there was contact with the objects of the senses, he resorted to the peace of contemplation and enjoyed the bliss of the self.

 

विवेश * तया_एव_अन्ते सह्य.अद्रौ हेम.कन्दरम्

viveza sa* tayA_eva_ante sahya.adrau hema.kandaram |

अपुनः.सङ्गमाय_आशु जगj_जालम् अवेक्ष्य सः ॥५।८६।२८॥

apuna:.saGgamAya_Azu jagat_jAlam avekSya sa: ||5|86|28||

.

he entered

with That only within

the sahya.Mountains

:

in a golden grotto

nevermore.connecting.with this world.trap

:

he watched

.

viveza sas.he/it tayA.by/with.her/it eva.very/only ante* Sahya.adri.mountain..au hema.gold.kandara*m ~apunar.not.again:.saGgama*aya Azu.quickly jagat.world jAla.network.m avekSya sas.he/it

.

viveza

ante

kandara

~apunar.not.again

saGgama

avekSya

.

*m.28. He developed a wish to see the shape of the Absolute after being disembodied and leaving the association with the mutable world, the 'samsara.' He wanted to enjoy the resulting happiness and joy.

*vlm.28. He seemed to sit in his lonely abstraction, in the golden grotto of the sahya mountain; and looked on the entangled paths of the world below, without any desire of walking in it, or mixing in its perfidious society.

 

बद्ध.पद्मासनः स्थित्वा तत्र_उवाच_आत्मनात्मनि

baddha.padmAsana: sthitvA tatra_uvAca_AtmanAtmani |

राग नीरागताम् गच्छ, द्वेष, निर्दोषताम् व्रज ॥५।८६।२९॥

rAga nIrAgatAm gaccha, dveSa, nir.doSatAm vraja ||5|86|29||

.

baddha.padma.Asana: sthitvA seated in Bound Lotus Posture ..

tatra uvAca AtmanA Atmani there he spoke by the self in the self ..

rAga nIrAgatAm gaccha .. "Passion, go to dispassion; ..

dveSa nirdoSatAm vraja Anger, discover sinlessness."

.

*m.29 He sat in lotus pose and started thinking within himself thus. He wanted to avoid even the sight of the world.

*vlm.29. Then sitting in his erect posture, he said to himself; "Be passionless, O my impassioned heart, and rest at peace my intolerant spirit."

*jd. . baddha.padma.Asana: sthitvA seated in Bound Lotus Posture .. tatra uvAca AtmanA Atmani there he spoke by the self in the self .. rAga nIrAgatAm gaccha .. "Passion, go to dispassion; .. dveSa nirdoSatAm vraja Anger, discover sinlessness."

 

भवद्भ्याम् सुचिरम् कालम् इह प्रक्रीडितम् मया

bhavadbhyAm suciram kAlam iha prakrIDitam mayA |

भोगा* नमो_ऽस्तु युष्मभ्यम् जन्म कोटि.शतानि_अहम् ॥५।८६।३०॥

bhogA: nama:_astu yuSmabhyam janma koTi.zatAni_aham ||5|86|30||

.

bhavadbhyAm suciram kAlam  

iha prakrIDitam mayA  

bhogA nama:_astu yuSmabhyam  

janma koTi.zatAnyaham

.

*m.30. O attachment, please dissolve yourself. O hate, become your opposite. I have sported with you too long. O pleasures, salutations to you. I have been ruled by you over millions of births. You have lulled me into obedience like a boy by his parents.

*vlm.30. I bid you farewel, O ye enjoyments of the world, that have tempted me to taste your bitter pleasures in innumerable births and transmigrations.

*sv. You have played long enough with me. O pleasures, salutations to you; you have indeed sustained me all these years and even made me forget the self.

 

भवद्भिर् लालितो लोके लालकैर् इव बालकः

bhavadbhi:_lAlita:_loke lAlakai:_iva bAlaka: |

इमाम् अपि पराम् पुण्याम् निर्वाण.पदवीम् अहम् ॥५।८६।३१॥

imAm api parAm puNyAm nirvANa.padavIm aham ||5|86|31||

.

bhavadbhi: lAlita: loke lAlakai: iva bAlaka: + imAm api parAm puNyAm nirvANa.padavImaham

.

*vlm.31. Ye pleasures that have deluded me so long like the indulgences of boys; behold me now placed above your reach, by the absence of desire in my state of holy and heaven.born nirvANa anaesthesia.

*m.31.37. Salutations to sensuous pleasures which made me forget the great state of Nirvana. O grief, I have been pained by you and I rearched for my Self. You have set me on the path of the Self.

*sv. O sorrow, salutations to you; you spurred me on my quest for self.knowledge and it is by your grace that I have attained this self.knowledge; hence you are indeed the bestower of delight.

 

येन विस्मारितस्_तस्मै सुखायास्_तु नमो नमः

yena vismArita:_tasmai sukhAyA:_tu nama:_nama: |

त्वद्.उत्तप्तेन, हे दुःख, मया_आत्मा.अन्विष्ट* आदरात् ॥५।८६।३२॥

tvat.uttaptena, he du:kha, mayA_AtmA.anviSTa* AdarAt ||5|86|32||

.

yena vismAritas whereby it is forgotten

tasmai to That

sukhAyA:_tu but pleasurably

namo nama: glory on glory!

tvad.uttaptena he du:kha by your tormenting, Pain, w me mayA

AtmA.self.anviSTa.sought/required* AdarAt*

.

*vlm.32. I hail thee, O spiritual delight, that madest me forget my past pleasures; and I thank you ye pains! that have led me to the inquiry of the soul with so much ardour.

*sv.29.35. VITAHAVYA said this within himself: O attraction, abandon your force of attraction. O hate, abandon hatred. You have played long enough with me. O pleasures, salutations to you; you have indeed sustained me all these years and even made me forget the self. O sorrow, salutations to you; you spurred me on my quest for self.knowledge and it is by your grace that I have attained this self.knowledge; hence you are indeed the bestower of delight. O body, my friend, permit me to go to my eternal abode of self.knowledge. Such indeed is the course of nature; everyone has to abandon the body at some time or the other.

 

तस्मात् त्वद्.उपदिष्टो ऽयम् मार्गो मम नमो ऽस्तु ते

tasmAt tvat.upadiSTa:_ayam mArga:_mama nama:_astu te |

त्वत्.प्रसादेन लब्धेयम् शीतला पदवी मया ॥५।८६।३३॥

tvat.prasAda.ina labdheyam zItalA padavI mayA ||5|86|33||

.

tasmAt.from.that/therefore tvat.your.upadiSTa*: ayam.this.there mArga.road/path: mama.my/mine namas* astu.let.be te.re.you/them + tvat.your.prasAda*ina labdheya*m zItala.innercold/cool.a padavI.leader/guide\f.road/path mayA.by/with.me

.

upadiSTa

namas

prasAda

labdheya

.

*vlm.33. It is by thee, O sour misery! that this blissful state is revealed to me; and thou art to be thanked for bringing me under the cooling umbrage of heavenly delight.

*sv.29.35. VITAHAVYA said this within himself: O attraction, abandon your force of attraction. O hate, abandon hatred. You have played long enough with me. O pleasures, salutations to you; you have indeed sustained me all these years and even made me forget the self. O sorrow, salutations to you; you spurred me on my quest for self.knowledge and it is by your grace that I have attained this self.knowledge; hence you are indeed the bestower of delight. O body, my friend, permit me to go to my eternal abode of self.knowledge. Such indeed is the course of nature; everyone has to abandon the body at some time or the other.

 

दुःख.नाम्ने दुःख.तत्त्व सुखद.आत्मन् नमो_ऽस्तु ते

du:kha.nAmne du:kha.tattva sukhada.Atman_nama:_astu te |

कल्याणम् अस्तु ते मित्र सम्सार.आसार.जीवित ॥५।८६।३४॥

kalyANam astu te mitra samsAra.AsAra.jIvita ||5|86|34||

.

du:khanAmne

in the name of Trouble

O Thatness of Trouble!

du:khatattva

O pleasure.giving Self,

glory to you

!

sukhadAtmannama:_astu te

kalyANam astu te

blessing be on you

friend

mitra

saMsArAsArajIvita

*vlm.34. I thank thee Adversity! that hast revealed to me the felicity of my soul; and I bless thee, my friend! for thy making the vanity of worldly life known unto me.

*sv. O pleasures, salutations to you; you have indeed sustained me all these years and even made me forget the self. O sorrow, salutations to you; you spurred me on my quest for self.knowledge and it is by your grace that I have attained this self.knowledge; hence you are indeed the bestower of delight.

 ##sR . sAra . #asAra. sapless , without strength, unprofitable Mn. viii , 203 Sus3r. &c. #asAra: . "worthlessness" see #sArAsAra . #AsAra: . surrounding an enemy ; incursion , attack L. ; a hard shower MBh. Megh. Ragh. Ma1lav. KSS. &c. a king whose dominions are separated by other states and who is an ally in war. . #sArAsaram . substance and (or) emptiness , strength and (or) weakness , relative strength Hit. ; worth and (or) worthlessness , relative quality (of goods) Mn. ix , 331 ; the good and (or) the best Ra1jat. #sArAsara.vicAra: . considering or weighing strong and weak points &c. MW.

 

देह.स्थितिर्_इयम् याmo वयम् आत्मीयम् आस्पदम्

deha.sthiti:_iyam yAma:_vayam AtmIyam Aspadam |

प्रयोजनानाम् जन्तूनाम् अहो नु विषमा गतिः ॥५।८६।३५॥

pra.yojanAnAm jantUnAm aho nu viSamA gati: ||5|86|35||

.

deha

sthiti: iyam  body.state this

yAma: vayam we come

AtmIyam Aspadam our self.ish place +

prayojanAnAm jantUnAm  

aho nu viSamA gati:

.

*vlm.35. O my body! that art so intimately united with myself, I see thy union to be but a temporary one; and like the short lived amity of interested men, who forsake their beneficient friends in a moment.

*sv.29.35. VITAHAVYA said this within himself: O attraction, abandon your force of attraction. O hate, abandon hatred. You have played long enough with me. O pleasures, salutations to you; you have indeed sustained me all these years and even made me forget the self. O sorrow, salutations to you; you spurred me on my quest for self.knowledge and it is by your grace that I have attained this self.knowledge; hence you are indeed the bestower of delight. O body, my friend, permit me to go to my eternal abode of self.knowledge. Such indeed is the course of nature; everyone has to abandon the body at some time or the other.

deha sthitiriyam yAmo vayamAtmIyamAspadam |
 prayojanAnAm jantUnAmaho nu viSamA gati: ||5|86| 35
 *VA. o body, your staying together ends now, I go to my own place


 (in pure Consciousness).
 separation is common for living beings, so don’t be distressed.

*AS. O body, this is usual (iyam sthitiH), we all go to our own places.


Desires of living beings indeed take such twisted route (i.e. end up to
undesirable consequences)!
 

देहेन_अपि वियुज्ये 'हम् भूत्वा जन्म.शतान्य्_अपि

dehena_api viyujye_aham bhUtvA janma.zatAni_api |

मित्र.काय, मया यत्_त्वम् त्यज्यसे चिर.बान्धवः ॥५।८६।३६॥

mitra.kAya, mayA yat_tvam tyajyase cira.bAndhava: ||5|86|36||

.

dehena_api viyujye_aham bhUtvA janma.zatAni_api + mitra.kAya, mayA yat_tvam tyajyase cira.bAndhava:

.

*sv.36. O body, my friend, you have been my relation for a long time. I abandon you now. You yourself have brought on this separation by nobly leading me to the realisation of the self.

*vlm.36. Thus am I forsaken by all my bodies, in my various by gone births; and so hath my soul, forsaken them all, in its repeated transmigrations in different forms of living bodies.

 

त्वया_एव_आत्मन्य्_उपानीता .आत्म.ज्ञान=वशात् क्षतिः

tvayA_eva_Atmani_upAnItA sa.Atma.jJAna=vazAt kSati: |

अधिगम्यात्म.विज्ञानम् आत्म.नाशः कृतस्_त्वया ॥५।८६।३७॥

adhigamya_Atma.vijJAnam Atma.nAza: kRta:_tvayA ||5|86|37||

.

tvayA_eva_Atmani_upAnItA sa.Atma.jJAna=vazAt kSati: + adhigamya_Atma.vijJAnam Atma.nAza: kRta:_tvayA

.

*sv.37.40. How wonderful! In order to enable me to attain self.knowledge, you have destroyed yourself. O mother craving! Give me leave to go; you are now left alone to wither away, because I have reached the state of supreme peace. O lust! In order to conquer you, I befriended your enemy dispassion; forgive me.

*vlm.37. Even in my present state, my body brings its own ruin on itself; by its being slighted by the soul, upon its advancement in spiritual knowledge. (Spiritualism is deteriorative of physical powers).

 

देह, _अन्येन भग्नो ऽसि त्वया_एव_एतद् उपासितम्

deha, na_anyena bhagna:_asi tvayA_eva_etat_upAsitam |

एकाकिन्या_अपि शुष्यन्त्या प्रशान्ते मयि दीनया ॥५।८६।३८॥

ekAkinyA_api zuSyantyA prazAnte mayi dInayA ||5|86|38||

.

deha Body,

na_anyena bhagna: asi

not from another are you separate

tvayA_eva_etad_upAsitam

by you only this is to.be.given attention

ekAkinyA_api

zuSyantyA  

prazAnte mayi dInayA

.

*m.38.40. O mother dear, desire, when I attain peace and quiet, you will be left alone. Do not shrivel and grieve. I am leaving. O Lord lust, to destroy you I adopted the ways of dispassion. Pardon me for any guilt of mine. O my mother desire, this is my last salutation to you. We are now parting ways permanently due to your wily nature.

*vlm.38. It is no fault of mine, that the body is discontented at my contentment; or that it should be impaired by my abstinence, and broken down by my indigence. (i.e. The practice of austerities is a preventive of bodily growth).

* #anya – another, an other – {in engliz this stem has mutated to "any"} .

 

त्वया दुःखम् कर्तव्यम् मा_अतस् तृष्णो व्रजाम्य्_अहम्

tvayA du:kham na kartavyam mA_ata:_tRSNa:_vrajAmi_aham |

क्षन्तव्याः काम, भगवन्, विपरीत.अपराध.जाः ॥५।८६।३९॥

kSantavyA: kAma, bhagavan, viparIta.aparAdha.jA: ||5|86|39||

.

by you sorrow should not be done

so away with Craving . I abandon it

(forgivingness, Lord Love, is born of harmful offenses)

.

tvayA du:kham na kartavyam mA_ata:_tRSNa:_vrajAmi_aham + kSantavyA: kAma

bhagavan viparIta.aparAdha.jA:

.

*vlm.39. Grieve not my churlish avarice, that I have grown averse to gain; and you must pardon me, O my fond desires, that I have become so devoid of my wishes, and betaken myself to the virtue of Vairágya or insouciance.

 ##rAdh . #aparAdh . अपराध #aparAdha – m. offence, transgression, fault; mistake; #aparAdham >kR, to offend any one (gen.)

##kSam . #kSantavya. to be borne or endured or suffered or submitted to patiently ; to be pardoned or forgiven Mn. MBh. R. &c. #kSantavyam . impers. pardon to be given by any one (gen.) for (abl.) MBh. i , 40 , 53 KSS. cxix , 53.

 

दोषापशम.एकान्तम् व्रजाम्य्_आदिश मङ्गलम्

doSA* upazama.ekAntam vrajAmi_Adiza maGgalam |

चिराच्_चिराय _इदानीम्, अम्ब, तृष्णे किल_आवयोः ॥५।८६।४०॥

cirAt_cirAya ca_idAnIm, amba, tRSNe kila_Avayo: ||5|86|40||

.

doSA upazama.ekAntam  

vrajAmi_Adiza maGgalam  

cirAt_cirAya ca_idAnIm ,

amba ,

tRSNe kilAvayo:

 .

*vlm.40 I have now taken myself to my detachment and want to thrive therein. I pray of you, O you restless desire, to have no more any concern with me.

 

वियोगो योग.दोषेण प्रणाmo 'यम् * पश्चिमः

viyoga:_yoga.doSeNa praNAma:_ayam sa* pazcima: |

नमः सुकृत.देवाय भवते 'स्तु त्वया पुरा ॥५।८६।४१॥

nama: sukRta.devAya bhavate_astu tvayA purA ||5|86|41||

.

viyogo yoga.doSeNa  

praNAma:_ayam sa* pazcima:  

nama: sukRta.devAya  

bhavate_astu tvayA purA .

.

*vlm.41. And I bid my last farewell to thee, O thou deity of piety and pious deeds! that I may no more engage myself to the performance of acts: (because acts are attended with temporary and no lasting resultants).

*m.41.43. O Lord merit, salutations to you. At one time you have lifted me from hell and put me in heaven. My salutations to the tree called sin. You are born in the soil of bad deeds. You have developed huge branches called hells. You are bearing flowers called hellish griefs. Because of association with you I have suffered many heinous and lowly births.

*sv.41.44. I proceed to freedom; bless me. O merit! Salutations to you, for you rescued me from hell and led me to heaven. Salutations to demerit, the source of pain and punishment. Salutations to delusion under which I laboured for a long time and which is not seen by me even now.

 

नरकेभ्यः समुत्तर्य स्वर्गे 'हम् अभियोजितः

narakebhya: samuttarya svarge_aham abhiyojita: |

कुकार्य.क्षेत्र.रूढाय नरक.स्कन्ध.वाहिने ॥५।८६।४२॥

ku.kArya.kSetra.rUDhAya naraka.skandha.vAhine ||5|86|42||

.

narakebhya: samuttarya Ive risen above the ManHells

svarge_aham abhiyojita: Ive assailed Heaven

ku.kArya.kSetra.rUDhAya  

naraka.skandha.vAhine

.

*vlm.42. I am lifted from the pit of hell and placed in heaven, and bid adieu to the arbour of pleasures, growing in the soil of wicked acts, and bearing as its fruits the torments of hell.

*m.41.43. O Lord merit, salutations to you. At one time you have lifted me from hell and put me in heaven. My salutations to the tree called sin. You are born in the soil of bad deeds. You have developed huge branches called hells. You are bearing flowers called hellish griefs. Because of association with you I have suffered many heinous and lowly births.

*sv.41.44. I proceed to freedom; bless me. O merit! Salutations to you, for you rescued me from hell and led me to heaven. Salutations to demerit, the source of pain and punishment. Salutations to delusion under which I laboured for a long time and which is not seen by me even now.

 

शासनापुष्प.भाराय नमो_दुष्कृत.शाखिने

zAsanApuSpa.bhArAya nama:_duSkRta.zAkhine |

येन सार्धम् चिरम् बह्व्यो_भुक्ताः प्राकृत.योनयः ॥५।८६।४३॥

yena sArdham ciram bahvya:_bhuktA: prAkRta.yonaya: ||5|86|43||

.

zAsanApuSpa.bhArAya  

namo  

duSkRta.zAkhine  

yena sArdham ciram bahvya:  

bhuktA: prAkRta.yonaya: .

*vlm.43. I bid farewell to the tree of sin, bearing the flowers of our punishment, whereby I was doomed to repeated transmigrations in lower births. (Does the passage allude to the forbidden tree, which brought death on earth, and its sequence of repeated births in endless misery?)

*m.41.43. O Lord merit, salutations to you. At one time you have lifted me from hell and put me in heaven. My salutations to the tree called sin. You are born in the soil of bad deeds. You have developed huge branches called hells. You are bearing flowers called hellish griefs. Because of association with you I have suffered many heinous and lowly births.

*sv.41.44. I proceed to freedom; bless me. O merit! Salutations to you, for you rescued me from hell and led me to heaven. Salutations to demerit, the source of pain and punishment. Salutations to delusion under which I laboured for a long time and which is not seen by me even now.

 

अद्य.प्रभृत्य्.अदृश्याय तस्मै मोह.आत्मने नमः

adya.prabhRti.adRzyAya tasmai moha.Atmane nama: |

प्रध्वनद्_वंश.मधुर.वचसे पत्र.वाससे ॥५।८६।४४॥

pradhvanat_vaMza.madhura.vacase patra.vAsase ||5|86|44||

.

adya.prabhRty.adRzyAya  

tasmai moha.Atmane nama: to that Delusion.Self be praise

pradhvanad  

vaMza.madhura.vacase  

patra.vAsase to the leaf.drest

.

*vlm.44. I bow down to that unseen form of delusion, which uttered the sweet voice of a sounding bamboo, and covered itself with a garment of leaves. (Does it mean the deluded Adam hiding his nudity under the leaves of trees?

*m.44.46. Salutations to bewilderments and delusions! From today these are vanishing. Salutations to the mediator, the Cave. The sounds of flute are its speech. Fallen leaves are its clothes. It is a fine companion during 'samadhi'. Because of your generous friendship, I could attain repose in the Absolute. I have been many times liquidated by the many calamities during samadhi. I have taken refuge in you and you have protected me.

*sv.41.44. I proceed to freedom; bless me. O merit! Salutations to you, for you rescued me from hell and led me to heaven. Salutations to demerit, the source of pain and punishment. Salutations to delusion under which I laboured for a long time and which is not seen by me even now.

 

नमो गुहातपस्विन्यै वयस्यायै समाधिषु

namo guhA.tapasvinyai vayasyAyai samAdhiSu |

संसार.अध्वनि खिन्नस्य त्वम् मम_आश्वास.कारणम् ॥५।८६।४५॥

saMsAra.adhvani khinnasya tvam mama_AzvAsa.kAraNam ||5|86|45||

.

namo guhA.tapasvinyai  

vayasyAyai samAdhiSu  

saMsAra.adhvani khinnasya  

tvam mama_AzvAsa.kAraNam

.

*vlm.45. I bow to thee my holy cell, that art my associate in this devout devotion; and art the only refuge of this weak body of mine, after its weary journey in the rugged paths of the world.

*sv.45.46 O cave, the companion of samAdhi (meditation), salutation to you. You have given me shelter when I was tormented by the pains of worldly existence.

 

आसीर्_वयस्या सुस्निग्धा सर्व.लोभ.अपहारिणी

AsI:_vayasyA su.snigdhA sarva.lobha.apahAriNI |

सर्व.सम्कट.खिन्नेन दोषेभ्यो द्रवता मया ॥५।८६।४६॥

sarva.samkaTa.khinnena doSebhya:_dravatA mayA ||5|86|46||

.

AsI:_vayasyA su.snigdhA  

sarva.lobha.apa.hAriNI  

sarva.samkaTa.khinnena  

doSebhyo dravatA mayA .

.

*vlm.46. Thou wast my kind companion, and remover of all my desires; and hast been my only shelter, after I fled from all the dangers and difficulties of the world.

*sv.45.46 O cave, the companion of samAdhi (meditation), salutation to you. You have given me shelter when I was tormented by the pains of worldly existence.

 

त्वम् एक.अशोक.नाश.अर्थम् आश्रिता परमा सखी

tvam eka.azoka.nAza.artham AzritA paramA sakhI |

संकट.अवट.कुञ्जेषु हस्त.आलम्भन.दायिने ॥५।८६।४७॥

saMkaTa.avaTa.kuJjeSu hasta.Alambhana.dAyine ||5|86|47||

.

tvam eka.Azoka.nAza.artham  

AzritA paramA sakhI  

saMkaTAvaTa.kuJjeSu  

hastAlambhana.dAyine

.

*m.47.49. Salutations to my staff. You have protected me by supporting in forests and slopes. O body, depart to your place of origin, the great Nature. Take with you the skeleton, the blood, the flesh, the intestines. These are your main equipment. Salutations to the many baths, which I did to purify you from all impurities and smells. Salutations to all the actions like eating, bedding and all the movements to accomplish them.

*sv.47 O staff, you have been my friend too, protecting me from snakes, etc., and you have saved me from falling into a pit, etc. Salutations to you.

*vlm.47. And thou my pilgrim's staff, that wast the support of my aged body and arm; I have found my best friend in thee, for thy relieving my fatigue, and guiding my footsteps in this dangerous and cavernous retreat.

 

वर्धक.एकान्त.सुहृदे दण्डक.आष्ठाय ते नमः

vardhaka.ekAnta.suhRde daNDaka.ASThAya te nama: |

अस्थि.पञ्जरम् आत्मीयम् तथा रक्त.अन्त्र.तन्तुकम् ॥५।८६।४८॥

asthi.paJjaram AtmIyam tathA rakta.antra.tantukam ||5|86|48||

.

vardhaka.ekAnta.suhRde  

daNDaka.ASThAya te nama:  

asthi.paJjaram AtmIyam  

tathA rakta.antra.tantukam

.

*sv.48.50. O body, return to the elements of which you are composed. Salutations to activities like bathing; salutations to all the activities in this world.

*vlm.48. I thank thee also, O my aged body! that art the prop of my life, even in this old age of thine; when thou art reduced to thy ribs, covering thy bloodless entrails, and thy shrivelled veins and arteries,

 

एतावन्_मात्र.सार.एकम् गृहीत्वा गच्छ, देहक

etAvat_mAtra.sAra.ekam gRhItvA gaccha, dehaka |

पयःक्षोभ.प्रकारेभ्यः स्नानेभ्यो ऽपि नमो ऽस्तु ते ॥५।८६।४९॥

paya:kSobha.prakArebhya: snAnebhya:_api nama:_astu te ||5|86|49||

.

etAvan_mAtra.sAra.ekam gRhItvA gaccha dehaka + paya:kSobha.prakArebhya: snAnebhya:_api nama:_astu te .

*sv.48.50. O body, return to the elements of which you are composed. Salutations to activities like bathing; salutations to all the activities in this world.

*vlm.49. Depart now my delapidated body, with the pith and marrow that there yet remain in thee; and away ye excrements that were in need of my repeated ablutions and purifications.

 

नमो 'स्तु व्यवहारेभ्यः संसृतिभ्यो नमो 'स्तु ते

nama:_astu vyavahArebhya: saMsRtibhya:_nama:_astu te |

एते भवन्तः सहजाः प्राक्तनाः सुहृदो मया ॥५।८६।५०॥

ete bhavanta: sahajA: prAktanA: suhRda:_mayA ||5|86|50||

.

nama:_astu vyavahArebhya: saMsRtibhyo nama:_astu te + ete bhavanta: sahajA: prAktanA: suhRdo mayA

.

*m.50.55. O pranas (vital airs), you are my natural friends. You have been honoured sufficiently during the sequence of these salutations. May you be blessed! I am now departing. I have rested with you in millions of wombs. I have roamed around many forests and hills. There is nothing in this world that I did in your company. Please, my dear pranas, depart to your Nature. I am leaving for the Absolute state. Oh my pranas, in this world everything has to go. High things will reach a low place. Things that are together will be separated.

*sv.51.54. Salutations to the life.forces (prANa) that have been my companions. Whatever I did in this world was done only with you, through you and because of your energy. Pray, return to your own source, for now I shall merge in the infinite consciousness (Brahman).

*vlm.50. Ibid adieu to all my acts and dealings in the world, which had been the destined causes and my connate companions, in all my transmigrations in this world. (Human actions being causes of their repeated births, for the sake of reaping their

proper retributions).

*sv.48.50. O body, return to the elements of which you are composed. Salutations to activities like bathing; salutations to all the activities in this world.

 

क्रमेण_अद्य_उत्कृताः प्राणाः स्वस्ति वो ऽस्तु व्रजाम्य् अहम्

krameNa_adya_utkRtA: prANA: svasti va:_astu vrajAmi_aham |

भवद्भिः सह चित्रासु भया* बह्वीषु योनिषु ॥५।८६।५१॥

bhavadbhi: saha citrAsu bhayA* bahvISu yoniSu ||5|86|51||

.

krameNa_adya_utkRtA: prANA: svasti va:_astu vrajAmi_aham + bhavadbhi: saha citrAsu bhayA* bahvISu yoniSu

.

*vlm.51. I next bid you farewell, O my vital airs! who kept company with me through all my various births, and from whom I (i.e. my soul) will soon fly away.

*m.50.55. O pranas (vital airs), you are my natural friends. You have been honoured sufficiently during the sequence of these salutations. May you be blessed! I am now departing. I have rested with you in millions of wombs. I have roamed around many forests and hills. There is nothing in this world that I did in your company. Please, my dear pranas, depart to your Nature. I am leaving for the Absolute state. Oh my pranas, in this world everything has to go. High things will reach a low place. Things that are together will be separated.

*sv.51.54. Salutations to the life.forces (prANa) that have been my companions. Whatever I did in this world was done only with you, through you and because of your energy. Pray, return to your own source, for now I shall merge in the infinite consciousness (Brahman).

*VA. krameNa.Adya.utkRtA: prANA: pranas, which were gradually
 declining from beginning?
*AS.The pranas are extracted in turns (i.e. I have extracted from the body
in turn) and I am leaving, good bye (svasti va:_astu good wishes to you).
The second line connects with the next. I have lived with you in many


births ...
The AB commentary suggests that the prAktana (prior actions or karma) is
being addressed here and in many further lines.

 

विश्रान्तम् गिरि.कुञ्जेषु श्रान्तम् लोक.अन्तरेषु

vizrAntam giri.kuJjeSu zrAntam loka.antareSu ca |

क्रीडितम् पुर.पीठ.अन्तर्.उषितम् पर्वतेषु ॥५।८६।५२॥

krIDitam pura.pITha.antar.uSitam parvateSu ca ||5|86|52||

.

vizrAntam

reposed among mountain.groves

giri.kuJjeSu

at rest in foreign lands

zrAntam loka.antareSuat love.play

in the royal city

and in the mountains

krIDitam pura.pITha.antar.uSitam parvateSu ca ||5|86|52||

*vlm.52. How oft have I passed with you to foreign parts, and reposed in the dales and groves of mountainous tracts; how long have we sported about the cities, and how often have we dwelt in mountain retreats. (i.e. The soul with its subtile body, is sempiternal and abiqueous).

*m.50.55. I have roamed around many forests and hills. There is nothing in this world that I did in your company.

*sv.51.54. Salutations to the life.forces (prANa) that have been my companions. Whatever I did in this world was done only with you, through you and because of your energy. Pray, return to your own source, for now I shall merge in the infinite consciousness (Brahman).

 

स्थितम् कार्य.विलासेषु प्रस्थितम् विविधा.अध्वसु

sthitam kArya.vilAseSu prasthitam vividhA.adhvasu |

तद् अस्ति जगत्.कोशे भवद्भिः सह यन्_मया ॥५।८६।५३॥

na tat_asti jagat.koze bhavadbhi: saha yat_mayA ||5|86|53||

.

sthitam set

kArya.vilAseSu  

prasthitam setting.out.on

vividhA.adhvasu various routes +

na tad_asti  

jagat.koze  

bhavadbhi: saha yan_mayA .

*vlm.53. How many times have we run to different directions, and were engaged in various avocations of life. In fact there was no time and place in the space of the universe, when and where we did not live together.

*m.50.55. O pranas (vital airs), you are my natural friends. You have been honoured sufficiently during the sequence of these salutations. May you be blessed! I am now departing. I have rested with you in millions of wombs. I have roamed around many forests and hills.

*sv.51.54. Salutations to the life.forces (prANa) that have been my companions. Whatever I did in this world was done only with you, through you and because of your energy. Pray, return to your own source, for now I shall merge in the infinite consciousness (Brahman).

 ##sthA . #prasthA . #prasthita. . standing ready (to sacrifice), rising; prominent, appointed (to an office); started, set out, having left for (acc. prati, dat., or loc.).

  

कृतम् हृतम् यातम् दत्तम् _अवलम्बितम्

na kRtam na hRtam yAtam na dattam na_avalambitam |

इदानीम् स्वाम् दिशम् यान्तु भवन्तो याम्य्_अहम् प्रियाः ॥५।८६।५४॥

idAnIm svAm dizam yAntu bhavanta:_yAmi_aham priyA: ||5|86|54||

.

na kRtam – not done

na hRtam  

yAtam

na dattam  

na avalambitam  

idAnIm svAm dizam yAntu  

bhavanta: yAmy aham priyA: .

*vlm.54. In truth I have never done nor seen, nor given nor taken anything apart from you; and now I bid you adieu my friend, as I must soon part from you.

*sv.51.54. There is nothing in this world that I did in your company. Please, my dear pranas, depart to your Nature. I am leaving for the Absolute state. Oh my pranas, in this world everything has to go. High things will reach a low place. Things that are together will be separated.

*var. typo. KG . <yAtam> omitted

 

सर्वे क्षय.अन्ता* निचयाः पतनान्ताः समुच्छ्रयाः

sarve kSaya.antA* nicayA: patanAntA: samucchrayA: |

संयोगा विप्रयोगान्ताः सर्वे संसार.वर्त्मनि ॥५।८६।५५॥

saMyogA viprayogAntA: sarve saMsAra.vartmani ||5|86|55||

.

sarve kSayAntA nicayA:  

patanAntA: samucchrayA:  

saMyogA viprayogAntA:  

sarve saMsAra.vartmani al on the saMsAra.track

.

*vlm.55. All things in the world have their growth and decay, and are destined to rise and fall by turns; and so also are the union and separation of things, the unavoidable course of nature.

*sv.55.58. All things that come together in this world have to part one day or the other. O senses, return to your own sources, the cosmic elements.

*m.50.55 ... I am leaving for the Absolute state. Oh my pranas, in this world everything has to go. High things will reach a low place. Things that are together will be separated.

 

अयम् चाक्षुष आलोको विशtv_आदित्य.मण्डलम्

ayam cAkSuSa Aloka:_vizatu_Aditya.maNDalam |

विशन्तु वन.पुष्पाणि सौगन्ध्य.आनन्द.संविदः ॥५।८६।५६॥

vizantu vana.puSpANi saugandhya.Ananda.saMvida: ||5|86|56||

.

ayam cAkSuSa: . this for the eyes

Aloka: . light

vizatu – let it enter

Aditya.maNDalam . the solar sphere +

vizantu vana.puSpANi . let them enter, too, the forest.flowers,

saugandhya.Ananda.saMvida: . perfuming our Happy Awareness.

*vlm.56. Let this light which is visible to sight, reenter in the sun whence it proceeds, and let these sweet scents which come to my smelling, mix with the flowers from which they are breathed and blown.

 

प्राण.अनिलस्_तथा स्पन्दम् विशत्व्_अद्य प्रभञ्जनम्

prANa.anila:_tathA spandam vizatu_adya pra.bhaJjanam |

विशन्तु_आकाश.कुहरम् शब्द.श्रवण.शक्तयः ॥५।८६।५७॥

vizantu_AkAza.kuharam zabda.zravaNa.zaktaya: ||5|86|57||

.

prANa.anila: . the prANa.fire

tathA spandam vizatu  

adya  

pra.bhaJjanam  

vizantu AkAza.kuharam  

zabda.zravaNa.zaktaya: .

*vlm.57. Let my vital breath and oscillation, join with the etherial air; and let all the sounds I hear, return from my ears to the vacuous sphere. (Lit. Let me lose my audibility in vacuity which is receptacle of sounds).

*m. Let the pranas and their vibrations mix with the great space. Let the ear join the womb of space/sky.

 

इन्दु.मण्डलम् आयान्तु रसना.रस.शक्तयः

indu.maNDalam AyAntu rasanA.rasa.zaktaya: |

निर्मन्दर* इव_अम्भोdhir_गत.अर्क* इव वासरः ॥५।८६।५८॥

nirmandara* iva_ambhodhi:_gata.arka* iva vAsara: ||5|86|58||

.

indu.maNDalam AyAntu rasanArasa.zaktaya: + nirmandara_iva_ambhodhi: gata.arka_iva vAsara:

.

*vlm.58 Let my taste revert to the orb of the moon from where it has sprung. Let me be as quiet as the sea after its churning by Mount Mandara, and like the cool hour of the evening after the sun has set.

*sv.55.58. All things that come together in this world have to part one day or the other. O senses, return to your own sources, the cosmic elements.

*m. Let the taste of tongue enter the waters of moon. I am the Self. I am like the ocean without the Mandara mountain. I am like the day without Sun.

 

शरदि_इव घनः स्वैरम् प्राप्तः कल्पान्त.सर्गवत् ।

zaradi_iva ghana: svairam prApta: kalpAnta.sargavat |

ॐकार.अन्ते स्वमननम् प्रशाम्य्_अम्य्_आत्मनात्मनि

OMkAra.ante svamananam prazAmi_amI_AtmanAtmani |

दग्ध.इन्धन* इव_अर्चिष्मान्_निःस्नेह* इव दीपक: ॥५।८६।५९॥

dagdha.indhana* iva_arciSmAn_ni:sneha* iva dIpaka: ||5|86|59||

.

zaradi_iva ghana: svairam prApta: kalpAnta.sargavat + oMkAra.ante svamananam prazAmi_amI_Atman_Atmani + dagdha.indhana* iva_arciSmAn_ni:sneha* iva dIpaka:  

.

*vlm.59. Let me be as silent as the dumb cloud in autumn, and as still as the creation, after the great deluge at the end of a Kalpa; let me remain thoughtless, as when the mind is concentrated in the dot of om or on, and when my soul rests in

supreme soul. Let me be as cold as when the fire is reduced to ashes, and as extinct as the extinguished and oilless lamp.

*sv.59.60. I shall now enter into the self by the self indicated by the culmination of the Om sound — as a lamp without fuel. I am free from all the activities of this world and from all notions of perceptions and experiences. My heart is established in the peace indicated by the resonance of the OM. Gone are delusion and error.

*m. I am like the creation at the end of aeon. I am like fire without wood. I am like a lamp without oil. I am in repose in the Brahmic state. I am delivered of all actions and works. I am beyond all phenomena. Uttering Om, I am following the sound through the Brahmarandhra, (the hole on the head) and I am becoming Brahman. I am now fully in repose in my Self.

 

व्यपगत.अखिल.कार्य.परंपरः

vyapagata.akhila.kArya.paraMpara:

सकल.दृश्य.दश.अतिगत.स्थितिः

sakala.dRzya.daza.atigata.sthiti: |

प्रणव.शान्त्य्.अनुसंसृति.शान्त.धीर्

praNava.zAnti.anusaMsRti.zAnta.dhI:

विगत.मोह.मलो_ऽयम् अहम् स्थितः ॥५।८६।६०॥

vigata.moha.mala:_ayam aham sthita: ||5|86|60||

.

vyapagata.akhila.kArya.paraMpara:

pervaded with a parade of causes

sakala.dRzya.dazA.atigata.sthiti:

total.Percept.level transcendent state

praNava.zAnty.anusaMsRti.zAnta.dhI: .

Om

peace

a settling surge of peaceful thought

vigata.moha.mala:

gone the stains of delusion

vigata.moha.mala  

ayam aham sthita:

.

*vlm.60. Here I sit devoid of all actions, and removed from the sight of all living beings; I am freed from the thoughts of worldly things, and am resting in the peace of my soul, which is seated in my cranium.

*sv.59.60. I shall now enter into the self by the self indicated by the culmination of the Om sound — as a lamp without fuel. I am free from all the activities of this world and from all notions of perceptions and experiences. My heart is established in the peace indicated by the resonance of the OM. Gone are delusion and error.

#anusaMsRti

 

+++

 

fm5087

 

DN5086 LAST FAREWELL 2.je12*13 .z60

सर्ग .८६

वसिष्ठ वाच

vasiSTha* uvAca |

दिन.अन्ते सः समाधातुम् पुनर्_एव मनो मुनिः

dina.ante sa: samAdhAtum puna:_eva mana:_muni: |

विवेश कांचिद् वितताम् विज्ञाताम् विन्ध्य*कन्दराम् ॥५।८६।१॥

viveza kAMcit_vitatAm vijJAtAm vindhya*kandarAm ||5|86|1||

तदेव_आत्म*अनुसंधानम् अत्यजन् समम् इन्द्रियैः

tadeva_Atma*anusaMdhAnam atyajan samam indriyai: |

चेतसा कलयाम्.आस दृष्ट*लोक*परावरः ॥५।८६।२॥

cetasA kalayAm.Asa dRSTa*loka*parAvara: ||5|86|2||

पूर्वम् एव_इन्द्रिय*गणो मया परिहृतः स्फुटम्

pUrvam eva_indriya*gaNa:_mayA parihRta: sphuTam |

इदानीम् चिन्तया _अर्थः पुनर् विततया मम ॥५।८६।३॥

idAnIm cintayA na_artha: puna:_vitatayA mama ||5|86|3||

"अस्ति__अस्ति"_इति कलनाम् भङ्क्त्वा मृद्वीम् लताम् इव

"asti.na.asti"_iti kalanAm bhaGktvA mRdvIm latAm iva |

शेषम् तु बद्ध*संस्थानस् तिष्ठाम्य् अचले शृङ्गवत् ॥५।८६।४॥

zeSam tu baddha*saMsthAna:_tiSThAmi_acale zRGgavat ||5|86|4||

उदितो ऽस्तम् गत* इव स्व्.अस्तम् गत* इव_उदितः

udita:_astam gata* iva su.astam gata: iva_udita: |

समः सम.रस*आभासस् तिष्ठामि स्व्.अच्छताम् गतः ॥५।८६।५॥

sama: sama.rasa*AbhAsa:_tiSThAmi su.acchatAm gata: ||5|86|5||

प्रबुद्धो ऽपि सुषुप्त.स्थः सुषुप्त.स्थः प्रबुद्ध.वत्

prabuddha:_api suSupta.stha: suSupta.stha: prabuddha.vat |

तुर्यम् आलम्ब्य काय*अन्तस् तिष्ठामि स्तम्भित*स्थितिः ॥५।८६।६॥

turyam Alambya kAya*anta:_tiSThAmi stambhita*sthiti: ||5|86|6||

स्थितः स्थाणुर् इव_एकान्ते स्व.अन्त*अन्ते सर्वतः स्थिते

sthita: sthANu:_iva_ekAnte sva.anta*ante sarvata: sthite |

सत्त्व*साम.अन्य*साम्ये हि तिष्ठाम्य्_अगतामयः ॥५।८६।७॥

sattva*sAma.anya*sAmye hi tiSThAmi_a.gatAmaya: ||5|86|7||

इति संचिन्त्य * ध्याने पुनस्_तस्थौ दिनानि षट्

iti saMcintya sa* dhyAne puna:_tasthau dinAni SaT |

ततः प्रबोधम् आपन्नः क्षण*सुप्त* इव_अध्वगः ॥५।८६।८॥

tata: prabodham Apanna: kSaNa*supta* iva_adhvaga: ||5|86|8||

ततः सिद्धः * भगवान् वीतहव्यो महातपाः

tata: siddha: sa* bhagavAn vItahavya:_mahAtapA: |

विजहार चिरम् कालम् जीवन्मुक्ततया तदा ॥५।८६।९॥

vijahAra ciram kAlam jIvan.muktatayA tadA ||5|86|9||

वस्तु _अभिननन्द_असौ निनिन्द कदाचन

vastu na_abhinananda_asau nininda na kadAcana |

जगाम तथा_उद्वेगम् हर्षम् अवाप सः ॥५।८६।१०॥

na jagAma tathA_udvegam na ca harSam avApa sa: ||5|86|10||

गच्छतस्_तिष्ठतश् चैव तस्य_एवम् अभवद्*धृदि

gacchata:_tiSThata:_ca_eva tasya_evam abhavat_hRdi |

विनोदाय विचित्तस्य कथा स्व.मनसा सह ॥५।८६।११॥

vinodAya vicittasya kathA sva.manasA saha ||5|86|11||

अव्यय.इन्द्रिय*वर्ग=ईश मनः शमवता त्वया

avyaya.indriya*varga=Iza mana: zamavatA tvayA |

पश्य_आनन्द*सुखम् कीदृग्.विधम् आसादितम् ततम् ॥५।८६।१२॥

pazya_Ananda*sukham kIdRk.vidham AsAditam tatam ||5|86|12||

एषा_एव_अविरतम् तस्मान्_नीरागा_एव दशा त्वया

eSA_eva_aviratam tasmAt_nIrAgA_eva dazA tvayA |

अवलम्ब्या परित्याज्यम् चापलम् चलताम् वर ॥५।८६।१३॥

avalambyA parityAjyam cApalam calatAm vara ||5|86|13||

भो भो इन्द्रिय*चौरा हे हत*आशा हत*नामकाः

bho bho indriya*caurA he hata*AzA hata*nAmakA: |

युष्माकम् _अयम् आत्मा_अस्ति भवन्तस्_तथा_आत्मनः ॥५।८६।१४॥

yuSmAkam na_ayam AtmA_asti na bhavanta:_tathA_Atmana: ||5|86|14||

व्रजताम् वो विनाश*अंशम् आशा वो विफली.कृतः

vrajatAm va:_vinAza*aMzam AzA va:_viphalI.kRta: |

समर्थाः समाक्रान्तौ भवन्तौ भङ्गुर*आश्रयाः ॥५।८६।१५॥

na samarthA: samAkrAntau bhavantau bhaGgura*AzrayA: ||5|86|15||

वयम् आत्मा_इति या_एषा वो बभूव किल वासना

vayam AtmA_iti yA_eSA va:_babhUva kila vAsanA |

तत्त्व*विस्मृति*जाता हि दृष्ट*रज्जु*भुजङ्गवत् ॥५।८६।१६॥

tattva*vismRti*jAtA hi dRSTa*rajju*bhujaGgavat ||5|86|16||

अनात्मन्य्_आत्मता सा_एषा सा_एषा वस्तुन्य्_अवस्तुता

an*Atmani_AtmatA sA_eSA sA_eSA vastuni_a*vastutA |

अविचारेण वै जाता विचारेण क्षयम् गता ॥५।८६।१७॥

a*vicAreNa vai jAtA vicAreNa kSayam gatA ||5|86|17||

भवन्तो 'न्ये वयम् _अन्ये ब्रह्मा*अन्यत्*कर्तृता परा

bhavanta:_anye vayam ca_anye brahmA*anyat*kartRtA parA |

अन्यो भोक्ता_अन्य* आदत्ते को दोषः कस्य कीदृशः ॥५।८६।१८॥

anya:_bhoktA_anya* Adatte ka:_doSa: kasya kIdRza: ||5|86|18||

वनेभ्यो दारु संजातम् रज्जवो वेणु*चर्मणः

vanebhya:_dAru saMjAtam rajjava:_veNu*carmaNa: |

वासी चायःफलान्य्_एव तक्षा ग्रास*अर्थम् उद्यतः ॥५।८६।१९॥

vAsI cAya:phalAni_eva takSA grAsa*artham udyata: ||5|86|19||

इत्थम् यथा_इह सामग्र्या स्व.शक्ति*स्थ*पदार्थया

ittham yathA_iha sAmagryA sva.zakti*stha*padArthayA |

सम्पन्ना काक.तालीया दृढा वर*गृह*आकृतिः ॥५।८६।२०॥

saMpannA kAka.tAlIyA dRDhA vara*gRha*AkRti: ||5|86|20||

सम्पन्नाः काकतालीयात् स्व*शक्ति*नियत*इन्द्रियाः

saMpannA: kAkatAlIyAt sva*zakti*niyata*indriyA: |

तथा_एव कलिका लोलम् का_इव कस्य_अत्र खण्दना ॥५।८६।२१॥

tathA_eva kalikA lolam kA_iva kasya_atra khaNdanA ||5|86|21||

विस्मृतिर् विस्मृता दूरम् स्मृतिः स्फुटम् अनुस्मृता

vismRti:_vismRtA dUram smRti: sphuTam anusmRtA |

सत् सज्*जातम् असच्__असत् क्षतम् क्षीणम् स्थितम् स्थितम् ॥५।८६।२२॥

sat sat*jAtam asat_ca_a.sat kSatam kSINam sthitam sthitam ||5|86|22||

एवम्.विधेन भगवान् विचारेण महातपाः

evam.vidhena bhagavAn vicAreNa mahAtapA: |

सो_ऽतिष्ठन्_मुनि.शार्दूलो_बहून् वर्ष*गणान् इह ॥५।८६।२३॥

sa:_atiSThat_muni.zArdUla:_bahUn varSa*gaNAn iha ||5|86|23||

अपुनर्_भवनाय_एव यत्र चिन्तान्तम् आगता

a*puna:_bhavanAya_eva yatra cintAntam AgatA |

मूढता सु*दूर.स्था तत्र_असाव्_अवसत् सदा ॥५।८६।२४॥

mUDhatA ca su*dUra.sthA tatra_asau_avasat sadA ||5|86|24||

यथा भूत*पदार्थ*ओघ*दर्शन*उत्थम् अनर्थकम्

yathA bhUta*padArtha*ogha*darzana*uttham anarthakam |

ध्यान*आश्वासनम् आलभ्य सो ऽवसत् सुखगः सदा ॥५।८६।२५॥

dhyAna*AzvAsanam Alabhya sa:_avasat sukhaga: sadA ||5|86|25||

हेय*आदेय*समासङ्ग*त्याग*आदान*दृशोः क्षये

heya*Adeya*samAsaGga*tyAga*AdAna*dRzo: kSaye |

वीतहव्य*मुनेः_आसीद्_इच्छा.अनिच्छा=अतिगम् मनः ॥५।८६।२६॥

vItahavya*mune:_AsIt_icchA*anicchA=atigam mana: ||5|86|26||

विदेह*केवली.भावे सीमन्ते जन्म*कर्मणाम्

videha*kevalI.bhAve sImante janma*karmaNAm |

संसार*सङ्ग*संत्याग*रस*आसव*नव*इच्छया ॥५।८६।२७॥

saMsAra*saGga*saMtyAga*rasa*Asava*nava*icchayA ||5|86|27||

विवेश * तया_एव_अन्ते सह्य.अद्रौ हेम*कन्दरम्

अपुनः*सङ्गमाय_आशु जगj_जालम् अवेक्ष्य सः ॥५।८६।२८॥

बद्ध*पद्मासनः स्थित्वा तत्र_उवाच_आत्मनात्मनि

baddha*padmAsana: sthitvA tatra_uvAca_AtmanAtmani |

राग नीरागताम् गच्छ, द्वेष, निर्दोषताम् व्रज ॥५।८६।२९॥

rAga nIrAgatAm gaccha, dveSa, nir.doSatAm vraja ||5|86|29||

भवद्भ्याम् सुचिरम् कालम् इह प्रक्रीडितम् मया

bhavadbhyAm suciram kAlam iha prakrIDitam mayA |

भोगा* नमो_ऽस्तु युष्मभ्यम् जन्म कोटि*शतानि_अहम् ॥५।८६।३०॥

bhogA: nama:_astu yuSmabhyam janma koTi*zatAni_aham ||5|86|30||

भवद्भिर् लालितो लोके लालकैर् इव बालकः

bhavadbhi:_lAlita:_loke lAlakai:_iva bAlaka: |

इमाम् अपि पराम् पुण्याम् निर्वाण*