fm5092 2.je23-24 Easy yoga .z50

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Jun 24, 2017, 9:18:38 PM6/24/17
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fm5092 2.je23-24 Easy yoga .z50

https://www.dropbox.com/s/2kpb44luuipl3iw/fm5092%202.je23-24%20Easy%20yoga%20.z50.docx?dl=0

 

 

 

 

Om

 

 

 

 

 

 

 

rAma said—

 

एतानि तानि प्रोक्तानि त्वया बीजानि मानद

कतमस्य प्रयोगेण शीघ्रम् तत्_प्राप्यते पदम् ॥१॥

etAni tAni proktAni tvayA bIjAni mAnada |

katamasya prayogeNa zIghraM tat_prApyate padam ||5|92|01||

about those seeds you talked.about,

Your Honor,

what kind are those

the means by which

quickly

That

is attained

?

~m.... Tell me the way by practising which one can attain that supreme state in the quickest time.

~vlm. Of all, the seeds ... which of these is the most essential one to lead us to the attainment of the supreme Brahma.

 

vasiShTha said—

\

एतेषाम् दु:ख-बीजानाम् प्रोक्तम् यद्यद् मया.उत्तरम् ।

eteSAM du:kha-bIjAnAM proktaM yat_yat.mayA_uttaram |

तस्य तस्य प्रयोगेण शीघ्रम् आसाद्यते पदम् ॥२॥

tasya tasya prayogeNa zIghram AsAdyate padam ||02||

.

what has been said about the seeds of sorrow

whatever has been uttered by me about That

by thatever hard practice

the state of being is soon attained

.

~m. O Rama, I have told about the seeds of sorrow. By following those of my answers, one can attain the supreme state in the quickest possible time.

~vlm.2. Vasishtha replied:--It is by the gradual demolition of the seeds and sources of woe, which I have mentioned one after the other, that one is enabled to attain his consummation in a short time.

~sv.2-4 VASISTHA said: These seeds of sorrow, O RAma, can be destroyed, each by the destruction of the previous one. But, if you can at one stroke cut off all mental conditioning and by great self-effort rest in the state of pure existence (if you rest in that state even for a second) in no time you will be established in it.

 

सत्ता-सामान्य-कोटि.स्थे द्राग्_इति_एव पदे यदि

पौरुषेण प्रयत्नेन बलात्_संत्यज्य वासनाम् ॥३॥

sattÂsAmAnya-koTi.sthe drAg_iti_eva pade yadi |

pauruSeNa prayatnena balAt_sam.tyajya vAsanAm ||03||

.

when being Same o&r Other

in a thousand such conditions

then

zap

!

when in such state

by.means.of personal effort

peel your Imprinting away

.

 

~m. By casting off all the vasanas with effort in a compulsive manner, one can reach the ultimate of that pure Existence, (the totality of existence).

~vlm.3. You can relinquish by your manly fortitude, your desire for temporal objects; and endeavour to seek that which is the first and best of beings:--

#vAsanA – the Speaker

bhAvayaJ zabda-nirmAtA zabdair badhnAti, y3013.037

#sAmAnya -adj.- equal, alike, similar • (something) shared, in common • whole, entire, universal generic, not specific (opp. to #vaizeSika) • common-place, ordinary • #sAmAnyaM -n.- equality, similarity, identity • equilibrium, norm • universality, totality generality, common property (ibc. instr, or abl, "in general", as opp. to #vizeSatas, "in particular ") • (in rhet) the connection of different objects by common properties (simile) • #sAmAnyA -f.- a common female, whore • #sAmAnyaM -ind.- after the same manner as, like (comp) • jointly, in general, in common. •• #sAmAnyatA f. •-• #sattAsAmAnya "When the physical body is cast off, the soul moves with a subtle body #AtivAhika.zarIra, consisting of the mind, senses and #prANa-s. After a period of unconsciousness during death, the soul invested with the subtle body made up of desires becomes conscious of the world into which it is born. This process continues till the soul attains liberation in the realisation of the Existence-Absolute #sattAsAmAnya. This realisation is _mokSa, which is the transcendence of name and form in Eternal Being. "- Krishnananda. •• *jd. being Same o&r Other - sattÂsAmAnya is a good example of dual Fuzzy  where the <A> may break the compound as sattA-sAmAnya, a sAma.anya state of Being o&r sattA-a.sAmAnya not same/other. sAmAnya is the effective development of sama-anya (a grows < to A, as vasiShTha the guru becomes vAsiShTha his School of thought.) sattÂsAmAnya - sat is momentary being, sat.tA is the Affective State (as produced in the Effective state, sattva) +

Ø

स्थितिं बध्नासि तत्त्वज्ञ क्षणमप्यक्ष्ययात्मिकाम्

क्षणोsस्मिन्नेव तत्साधु पदमासादयस्यलम् ॥४॥

you hold.to the state, knower of Thatness, just for a moment

a state of changeless Self  

even here&now you soon Affect

That

.

स्थितिम् बध्नासि तत्त्व.ज्ञ क्षणम्_अप्य्_अक्षय-आत्मिकाम्

sthitim badhnAsi tattva.jJa kSaNam apy akSaya-AtmikAm |

क्षणोऽस्मिन्*न् एव तत् साधु पदम् आसादयस्य् अलम् ॥०४॥

kSaNa:_ asmin-n_eva tat sAdhu padam AsAdayasi_alam ||04||

.

you hold.to the state, knower of Thatness, just for a moment

a state of changeless Self

even here&now you soon Affect

That

.

~m. Even if you can stay even for a minute in that state, you would achieve that state immediately. A little extra effort and enlightenment is enough to attain the Self-state.

~vlm.4. And if you remain in your exclusive and intense meditation on the Supreme Being, you are sure to see that very moment the Divine light, shining in full blaze in and before you,

#tattva.thatness – the effective condition of being that / #tattA.Thatness – the Affective State of being That + ~ABComm. tattvata: sAkSAt-kRtyA iti yAvat ||

 

सत्तासामान्यरूपे वा करोषि स्थितिमङ्ग चेत्

sattÂsAmAnya-rUpe vA karoSi sthitim_aGga cet |

तत्किंचिदधिकेनेह यत्नेनाप्नोषि तत्पदम् ॥५॥

tat_kim.cid_adhikena_iha yatnena_ApnoSi tat.padam ||05||

sattÂsAmAnya-rUpe vA

or being same/other in a form

karoSi sthitim_aGga cet

if you effect a condition

tat_kim.cid

whatever it may be

by plentiful effort here&now

you reach that level of being

.

~m. Again if you meditate on the nature of sentient knowledge, by some determined effort, you shall attain the supreme state.

~vlm.5. If it is possible for you to think of all things in general, in your well developed understanding; you can have no difficulty to elevate your mind a little higher, to think of the universal Soul of all.

~sv.5-7 If however you wish merely to find your foothold in pure existence, you can achieve it, by even greater effort. Similarly, by contemplating the infinite consciousness, too, you can rest in the supreme state: but that demands greater effort.

 

संवित्तत्वे कृतध्यानो यदि तिष्ठसि चानघ

saMvittatve kRta-dhyAno yadi tiSThasi ca_anagha |

तद्यत्नेनाधिकेनोच्चैरासादयसि तत्पदम् ॥६॥

tad_yatnena_adhikena_uccair_AsAdayasi tat_padam ||06||

.

saMvittatve kRta-dhyAna: yadi tiSThasi ca

and if you rest in saMvittatve kRta-dhyAna

anagha – dear boy

tat yatnena adhikena uccai:  

thru that plentiful effort

AsAdayasi tat_padaM

you reach a higher level of being

~vlm.6. O sinless Ráma! If you can remain quietly with meditating on your conscious soul, you can find no difficulty in the contemplation of the Supreme soul, by a little more exertion of your intellect.

~m. Again if you meditate on the nature of sentient knowledge, by some determined effort, you shall attain the supreme state.

~AB. saMvittatve zodhitatvaM padArthe | samAnaM pUrveNa ||

#vid -> #saMvitta not found elsewhere. As sam-vitta, "discovered".

 

संवेद्ये केवले ध्यानं संभवति राघव

saMvedye kevale dhyAnaM na sambhavati rAghava |

सर्वत्र संभवादस्या: सम्वित्तेरेव सर्वदा ॥७॥

sarvatra sambhavAd_asyA: samvitter_eva sarvadA ||07||

saMvedye kevale x

dhyAnaM na sambhavati x

rAghava x

sarvatra sambhavAd_asyA: samvitter_eva sarvadA xx

~m. 7-8 Meditation on pure sentient knowledge or object is not capable of achieving the goal of reaching the supreme state. Because everywhere what is available is only sentient consciousness. Whatever you think, see and do all are sentient alone.

~vlm.7. It is not possible, O Ráma! to know the knowable Spirit at once in your understanding, unless you think of it continually in your consciousness, (The Divine Spirit is knowabie in our spirits and consciousness and by own intuition only).

~sv.5-7 If however you wish merely to find your foothold in pure existence, you can achieve it, by even greater effort. Similarly, by contemplating the infinite consciousness, too, you can rest in the supreme state: but that demands greater effort.

 

यच्चिन्तयसि यद्यासि यत्तिष्ठसि जरोषि

तत्र तत्र स्थिता संवित्संविदेव तदेव सा ॥८॥

yac_cintayasi yad_yAsi yat_tiSThasi jaroSi ca |

tatra tatra sthitA saMvit_saMvideva tadeva sA ||08||

yac_cintayasi x

yad_yAsi x

yat_tiSThasi jaroSi ca x

tatra tatra sthitA saMvit_saMvideva tadeva sA xx

~vlm.8. Whatever thou thinkest and wherever thou goest and dost remain, is all known to thee in thy consciousness; and so it is the conscious soul which is the seat of God, and wherein He is to be sought and seen. (So says Maulana Rumi:--I sought him everywhere and found him nowhere; I looked within myself and found him there).

~m. 7-8 Meditation on pure sentient knowledge or object is not capable of achieving the goal of reaching the supreme state. Because everywhere what is available is only sentient consciousness. Whatever you think, see and do all are sentient alone.

~sv.8 Meditation is not possible on objects of experience: for they exist only in consciousness or the self.

 

वासनासंपरित्यागे यदि यत्नं करोषि

तत्ते शिथिलतां यान्ति सर्वाधिव्याधय: ॥९॥

vAsanA-samparityAge yadi yatnaM karoSi ca |

tat_te zithilatAM yAnti sarva=Adhi-vyAdhaya: ||09||

vAsanA-samparityAge yadi yatnaM karoSi ca x

tat_te zithilatAM yAnti sarva=Adhi-vyAdhaya: xx

~m. 9-10 If you can try to discard vasanas, then, all your mental and physical ailments and disabilities will vanish. But this discarding of vasanas is extremely difficult. It is like uprooting Sumeru mountain.

~vlm.9. If you will but strive, Ráma, to renounce your earthly appetites; you will get yourself loosened from all its bonds and diseases and dangers.

~sv.9-13 But if you strive to destroy the conditioning (the concepts, notions, habits, etc. ), then in a moment all you errors and illnesses will vanish. However, this is more difficult than the ones described earlier. For, until the mind is free from the movement of thought, cessation of conditioning is difficult, and vice versa; and unless the truth is realised, the mind does not cease to function, and vice versa. Yet, again, until the conditioning ceases, the unconditioned truth is not realised, and vice versa.

 

पूर्वेभ्यस्तु प्रयत्नेभ्यो विषमो_अयं हि संस्मृत:

pUrvebhyas_tu prayatnebhyo viSamo_ayaM hi saMsmRta: |

दु:साध्यो वासनात्याग: सुमेरून्मूलनादपि ॥१०॥

du:sAdhyo vAsanÂtyAga: sumeru-unmUlanAd_api ||10||

pUrvebhya: tu x

prayatnebhya: viSama: ayaM hi saMsmRta: x

du:sAdhya: vAsanÂtyAga: x

sumeru-unmUlanAd_api xx

~vlm.10. Of all others which have been said before, it is the most difficult task to get rid of one's earthly desires; and it is impossible to root them out of the mind, as it is to uproot the mount Meru from its basis.

~m. 9-10 If you can try to discard vasanas, then, all your mental and physical ailments and disabilities will vanish. But this discarding of vasanas is extremely difficult. It is like uprooting Sumeru mountain.

~sv.9-13 But if you strive to destroy the conditioning (the concepts, notions, habits, etc. ), then in a moment all you errors and illnesses will vanish. However, this is more difficult than the ones described earlier. For, until the mind is free from the movement of thought, cessation of conditioning is difficult, and vice versa; and unless the truth is realised, the mind does not cease to function, and vice versa. Yet, again, until the conditioning ceases, the unconditioned truth is not realised, and vice versa.

 

यावद्विलीनं मनो तावद्वासनाक्षय:

yAvad_vilInaM na mano na tAvad_vAsanÂkSaya: |

क्षीणा वासना यावच्चित्तं तावन्न शाम्यति ॥११॥

na kSINA vAsanA yAvac_cittaM tAvan_na zAmyati ||11

||

so.long.as Mind has not subsided

so too there is no destruction of vAsanAs

:

a vAsanA is not destroyed

so.long.as Affective mind exists,

so too it is not pacified

.

~vlm. ... you cannot get rid of your desires ...

*jd. vAsanA may indeed be a "desire" for moralists;

but dislike is also a vAsanA in yv.FM.

the Term must be seen in the context of <heyopAdeya>.

~sv's "conditioning" is a better reading.

 

यावन्न तत्त्वविज्ञानं तावत्चित्तशम: कुत:

yAvan_na tattva-vijJAnaM tAvat_citta.zama: kuta: |

यावन्न चित्तोपशमो तावत्तत्त्ववेदनम् ॥१२॥

yAvan_na citta-upazamo na tAvat_tattva-vedanam ||12||

yAvan_na tattva-vijJAnaM so.long.as Thatness is not understood

tAvat_citta.zama: kuta: - then how is there quiet for Affective mind?

yAvan_na citta-upazama: - so.long.as Affective mind is not at peace

na tAvat_tattva-vedanaM – so too there is no knowing Thatness.

~vlm.12. Until you know the truth, you cannot have tne peace of your mind; and so.long.as you are a stranger to your mental tranquility, you are barred from knowing the truth.

~m. 11-14. As long as one does not acquire knowledge of truth, mind will not quieten and vanish. As long as mind does not quieten, it is not possible to get to know the fundamental cosmic principle.

~sv.9-13 ... For, until the mind is free from the movement of thought, cessation of conditioning is difficult, and vice versa; and unless the truth is realised, the mind does not cease to function, and vice versa. Yet, again, until the conditioning ceases, the unconditioned truth is not realised, and vice versa.

 

यावन्न वासनानाशस्तावत्तत्त्वागमः कुतः

yAvan_na vAsanA-nAza:_tAvat_tattva-Agama: kuta: |

यावन्न तत्त्वसंप्राप्तिर्न तावद्वासनाक्षयः ॥१३॥

yAvan_na tattva-samprApti:_na tAvat_vAsanA-kSaya: ||13

||

so.long.as the vAsanA.Traces are not removed

how do you come to Thatness?

so.long.as Thatness is not got

there is no destruction of the Traces

.

~vlm.13. As long you do not shun your desires, you cannot come to the light of truth; nor can you come to know the truth, unless you disown your earthly desires.

~m. Where is the question of knowing the cosmic nature as long as vasanas remain undissolved? As long as vasanas remain, there is no question of knowledge. Dissolution of mind, knowledge of cosmic nature, and dissolution of vasanas : these three are mutually causing. And so very difficult to handle.

~sv. ... until the mind is free from the movement of thought, cessation of conditioning is difficult, and vice versa; and unless the truth is realised, the mind does not cease to function, and vice versa. Yet, again, until the conditioning ceases, the unconditioned truth is not realised, and vice versa.

*jd. - yAvan_na vAsanA-nAza: So long as there is no destruction of vAsanA Traces tAvat_tattvAgama: kuta: thus-much how is there coming to Thatness? yAvan_na tattva-samprApti: So long as Thatness is not got na tAvad_vAsanA-kSaya: there is not that much destruction of the Traces. -13-

 

तत्त्वज्ञानं मनोनाशो वासनाक्षय एव

tattva-jJAnaM mano-nAzo vAsanÂkSaya_ eva ca |

मिथ​: कारणातां गत्वा दु:साध्यानि स्थितान्यत​: ॥१४॥

mitha: kAraNAtAM gatvA du:sAdhyAni sthitAny_ata: ||14||

.

tattva-jJAnaM

Thatness.Wisdom

mano-nAza:

Mind-destroyer

vAsanÂkSaya_ eva ca - x  

mitha:

together

kAraNAtAM gatvA x

du:sAdhyAni sthitAny_ata: xx

~vlm.14. Hence the knowledge of truth, subjection of the mind, and abandonment of desires, are the joint causes of spiritual bliss; which is otherwise unattainable by the practice of any one of them singly.

~m. 11-14. Where is the question of knowing the cosmic nature as long as vasanas remain undissolved? As long as vasanas remain, there is no question of knowledge. Dissolution of mind, knowledge of cosmic nature, and dissolution of vasanas : these three are mutually causing. And so very difficult to handle.

~sv.14-16 Since realisation of truth, cessation of the mind and the ending of conditioning are interwoven, it is extremely difficult to deal with them individually and separately. ...

Ott.affix –tA / -tvaM - * tattva is commonly translated "truth"—a meaningless term since both sides of an argument claim to know it. in yv.FM tat.tva That.ness as in the Great Saying <tattvamasi> which may be read <tattvaM asi> "You are Thatness" or <tat tvaM asi> "You are That". in reading abstract nouns, note that –tA is usually Affective while –tvaM is Effective: -tA is the program, -tvaM its activation.

 

तस्माद्राघव यत्नेन पौरुषेण विवेकिना

tasmAt_rAghava yatnena pauruSeNa vivekinA |

भोगेच्छां दूरयस्त्यक्त्वा त्रयमेतत्समाश्रयेत् ॥१५॥

bhoga.icchAM dUra.tas_tyaktvA trayam_etat_samAzrayet ||15

||

thus, rAghava,

by the personal effort of the Discerning yogI

having cast the wish for enjoyment far away

he should have recourse to this Triad

.

~m. 15-21 . O rAghava, because of such inter dependence one has to distance himself from pleasures with intelligent discrimination with human effort. All the three must be attempted together, again and again.

~vlm.15. Therefore, O Ráma? the wise man should betake himself, to the practice of all these triple virtues at once; and abandon his desire of worldly enjoyments, with the utmost of his manly efforts.

Ø

सर्वथा ते समं यावन्न स्वभ्यस्ता मुहुर्मुहु:

sarvathA te samaM yAvan_na svabhyastA muhur.muhu: |

तावन्न पदसंप्राप्तिर्भवत्यपि समाशतै: ॥१६॥

tAvan_na pada-samprAptir_bhavaty_api samAzatai: ||16||

.

sarvathA te samaM

in every way they are the Same

:  

yAvan_na

so long as youve not done your practise

muhur.muhu:

again&again  

 

tAvan_na pada-samprAptir 

x

bhavaty_api samAzatai: xx

~vlm.16. Unless you become a complete adept, in the practice of this triplicate morality; it is impossible for you to attain to the state of divine perfection, by your mere devotion during a whole century. (Because the mendicant Yogis, that are devoid both of

their divine knowledge and disinterestedness, are never blessed with their spiritual·rapture).

~m. This effort can be for a long time. Even if they are practiced individually, they can not yield the desired fruit. A soldier can not try to face the enemy individually one by one. Only when they are practiced together with a feeling of detachment, the supreme state of Brahman can be achieved.

~sv.14-16 Since realisation of truth, cessation of the mind and the ending of conditioning are interwoven, it is extremely difficult to deal with them individually and separately. Hence, O RAma, by every means in your power, renounce the pursuit of pleasure and resort to all the three simultaneously. If all these are simultaneously practised for a considerable time, then they become fruitful, not otherwise. O RAma, this world-appearance has been experienced as truth for a very long time: and it needs persistent practice of all these three simultaneously to overcome it.

~AB. samaM yugapat | samAzatair_varSa.zatai: ||

Ø

वासनाक्षयविज्ञानमनोनाशा महामते

समकालं चिराभ्यस्ता भवन्ति फलदा मुने ॥१७॥

vAsanÂkSaya-vijJAna=mano.nAzA mahAmate |

sama.kAlaM cira-abhyastA bhavanti phaladA mune ||17||

vAsanÂkSaya-vijJAna=mano.nAzA mahAmate |

sama.kAlaM cira-abhyastA bhavanti phaladA mune ||17||

.

vAsanA.a/kSaya-vijJAna=mano-nAzA x

mahAmate x

samakAlaM cira-abhyastA: bhavanti phaladA: mune xx

~vlm.17. Know ye, O highminded Muni! that it is the simultaneous attainment of divine knowledge, in combination with the subjection of the mind and its desires, that is attended with the efficacy of Divine presence.

~m. 15-21. O rAghava, because of such inter dependence one has to distance himself from pleasures with intelligent discrimination with human effort. All the three must be attempted together, again and again. This effort can be for a long time.

~sv.17-24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

Ø

एकैकशो निषेव्यन्ते यद्येते चिरमप्यलम्

तत्र सिद्धिं प्रयच्छन्ति मन्त्रा: संकीलिता इव ॥१८॥

eka-ekazo_ niSevyante yady_ete ciram_apy_alam |

tatra siddhiM prayacchanti mantrA: saMkIlitA:_iva ||18||

eka-ekazas niSevyante x

yadi_ete ciram_api_alaM x

tatra siddhim prayacchanti x

mantrA: saMkIlitA:_iva xx

~vlm.18. The practice of any one of these, in disjunction from the others, is as fruitless as imprecations of one's death or derangement of understanding: (i.e. no one's curse, can effect any evil on another).

~m. 15-21. Even if they are practiced individually, they can not yield the desired fruit. A soldier can not try to face the enemy individually one by one. Only when they are practiced together with a feeling of detachment, the supreme state of Brahman can be achieved.

~sv.17-24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

ekaikazo niSevyante yadyete ciramapyalam |
tanna siddhiM prayacchanti mantrAH saMkIlitA iva || 18
~VA practiced individually, even for a long time, they do not give
result, like mantras said in dreaM or by a fool (example is not clear)

AS:
I aM not sure where you got the "fool" and the "dream"(:-))
The AB commentary interprets saMkIlita mantras as (mantras) bound or restricted by various causes like fainting, death etc. as described in the mantrazAstra.
I might suggest a different meaning. Mantras often have kIla or bIja special sounds which are required to be recited before the mantra for proper results. Mantras that have such seeds and are used without them are said to fail. (You might have seen senseless syllables like hrIm, klIm etc.)

#saMkila: - (said to be fr. #zaM + kil) a burning torch , fire-brand L

#saMkIla: - N. of a man (v.l. saMkIrNa) Cat.

 

चिरकालोपरचिता अप्येते सुधियापि एकश: परमभ्येतुं शका: सैनिका इव ॥१९॥

cira-kAla-uparacitA api ete sudhiyA api ca | ekaza: param_abhyetum na zakA: sainikA: iva ||19||

cira-kAla-uparacitA: x

api ete sudhiyA: api ca x

ekaza: param_abhyetum na zakA: x

sainikA: iva xx

~vlm.19. Though the adept may be long inured in the practice of these virtues; yet none of them will help him singly to approach to the Supreme; as no single soldier or regiment can dare advance before the adverse host. (Here is pun of the word, param

signifying both the Supreme and the enemy).

~m. 15-21. Even if they are practiced individually, they can not yield the desired fruit. A soldier can not try to face the enemy individually one by one. Only when they are practiced together with a feeling of detachment, the supreme state of Brahman can be achieved.

~sv.17-24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

~AB. paraM zatrum paraM AtmAnaM ca abhimukhyata etum gantum ||

रच् #rac -> #uparac upa.rac uparacati - produce, make, form, cause, effect. •• #uparacita‑ - constructed, formed, made, prepared BhP.

#ekazas -ind.- one by one, severally, seriatim. • #anekazas - pibanti pAMsavo raktaM kravyAdAz ca apy an-ekaza: y1021.029 -

 

सममुद्योगमानीता: सन्त एते हि धीमता संसाराब्धि निकृन्तन्ति जलान्यद्रितटानिव ॥२०॥

samam_udyogam_AnItA: santa ete hi dhImatA | saMsAra-abdhi nikRntanti jalAni adri-taTAn_iva ||20||

.

samaM udyogaM AnItA: x

santa_ ete hi dhImatA x

saMsAra-abdhi nikRntanti x

jalAni adri-taTAn_iva xx

~vlm.20. These virtues being brought under the practice of the wiseman, by his undivided attention and vigilence; will break down every obstacle on his way, like the current of a confluence of three streams, carrying away a rock from the coast.

~m. 15-21. Even if they are practiced individually, they can not yield the desired fruit. A soldier can not try to face the enemy individually one by one. Only when they are practiced together with a feeling of detachment, the supreme state of Brahman can be achieved.

~sv.17-24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

#udyoga

*santa:

#nikRntanti x

#taTa

 

वासनाक्षयविज्ञानमनोनाशा: प्रयत्नत: समं सेव्यास्तव चिरं तेन तात लिप्यसे ॥२१॥

vAsanAkSayavijJAnamanonAzA: prayatnata: | samaM sevyAstava ciraM tena tAta na lipyase ||21||

.

vAsanÂkSaya-vijJAna-mano.nAzA: x

prayatnata: x

samaM sevyAs_tava ciraM - be for each a longtime servant

tena tAta na lipyase - That-way, cousin, you won't get greasy.

~AB. na lipyase alepake svabhAve sthAsyasi ||

~vlm.21. Accustom yourself with diligence, to destroy the force of your mind and its desires and feelings; and habituate your intellect to the acquisition of knowledge with equal ardour, and you will escape from every evil and error of the world.

~m. 15-21. Even if they are practiced individually, they can not yield the desired fruit. A soldier can not try to face the enemy individually one by one. Only when they are practiced together with a feeling of detachment, the supreme state of Brahman can be achieved.

~sv.17-24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

#tAta m. (cf. <tata>RV) a father (in comp.); tAta voc. a term of affection addressed to a junior or senior. I translate according to the circumstances of the dialog: sometimes as "O uncle", or "Sir"; or else as the country "cousin", y5092.021. tAtAs, voc. pl. y1022.038 y2009.037.

 

त्रिभिरेतैश्चराभ्यस्तैर्हृदयग्रन्थयो दृढा:

tribhir_etaiz_cara-abhyastair_hRdaya-granthayo dRDhA: |

नि:शेषमेव त्रुड्यन्ति बिसच्छेदाद्गुणा इव ॥२२॥

ni:zeSam_eva truDyanti bisa-c-chedAd_guNA iva ||22||

.

tribhi: etai: cara-abhyastai: x

hRdaya-granthaya: dRDhA: x  

ni:zeSaM eva truDyanti x

bisa-chedAt guNA: iva xx

~vlm.22. Having mastered these triple virtues; you will cut asunder your heart strings of worldly affections; as the breaking of the lotus-stalk severs its interior fibres.

~m. 22-26. When all these three are practiced together for a long time then all the nodes in the heart will be loosened.

~sv.17-24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

#abhyasta

#truDyati

*bisa-cheda

 

जन्मान्तरशताभ्यस्ता राम संसारसंस्थिति:

janma-antara-zata.abhyastA rAma saMsAra-saMsthiti: |

सा चिराभ्यासयोगेन विना क्षीयते क्वचित् ॥२३॥

sA cira-abhyAsa-yogena vinA na kSIyate kvacit ||23||

.

janma-antara-zata.abhyastA – practiced in former births

rAma,

saMsAra-saMsthiti: - established in saMsAra +

sA cira-abhyAsa-yogena vinA - without long yogic practice

na kSIyate kvacit – it is not destroyed anyhow.

~vwv.1779.y5.92.23. RAma! That continuance in the course of worldly life, accustomed to during hundreds of different births, is not destroyed anywhere without the employment of repeated practice for a long time.

~vlm.23. The reminiscence of worldliness, which is inherited and strengthened in the long course of a hundred lives (or transmigrations of the soul), is hard to be removed with the assiduous practice of these triple virtues.

~m. 22-26. O Rama, this state of 'samsara' has been practiced through millions of births. And so unless the effort is continued for a long time, this 'samsara' will not dissolve.

~sv.17-24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

 

गच्छन्शृण्वन्स्पृशञ्जिघ्रंस्तिष्ठञ्जाग्रत्स्वपंस्तथा

gacchan_zRNvan_spRzaJ_jighraMs_tiSThaJ_jAgrat.svapaMs_tathA |

श्रेयसे परमायास्य त्रयस्याभ्यासवान्भव ॥२४॥

zreyase paramAya_asya trayasya_abhyAsavAn_bhava ||24||

.

gacchan_zRNvan_spRzaJ_jighraMs_tiSThaJ

jAgrat.svapan tathA – waking-dreaming so

zreyase paramAya_asya trayasya x

abhyAsavAn_bhava xx

~vlm.24 Continue to practice these at all times of your life; whether when you sit quiet or move about; or talk or listen to, another or when you are awake or asleep; and it will redound to your greatest good.

~m. Whatever one is doing whether eating, walking, sitting or sleeping etc- one has to continue his practice unceasingly. Along with discarding of vasanas, wise men say that 'pranayama' should be practiced. With this mind reaches the state 'absence of mind.' Do as you please.

~sv.17-24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

 

वासनासंपरित्यागसमं प्राणनिरोधनम्

vAsanA-samparityAga-samaM prANa-nirodhanam |

विदुस्तत्त्वविदस्तस्मात्तदाप्येवं समाहरेत् ॥२५॥

vidu:_tattva.vida:_tasmAt_tadA_api_evaM samAharet ||25||

.

vAsanA-samparityAga-samaM x

prANa-nirodhanaM – the restraint of prANa.Air

vidu:_tattva.vida: - the Thatness.knowers know

tasmAt tadA_api_evaM samAharet xx

* >jna is Affective Knowledge that connotes;

>vid is Effective knowledge that denotes.

~vlm.25. The restraining of respirations also, is tantamount to the restraint put upon your desires; then you must practise this likewise, according to the directions of the wise.

~m. 22-26. O Rama, this state of 'samsara' has been practiced through millions of births. And so unless the effort is continued for a long time, this 'samsara' will not dissolve. Whateven one is doing whether eating, walking, sitting or sleeping etc- one has to continue his practice unceasingly. Along with discarding of vasanas, wise men say that 'pranayama' should be practiced. With this mind reaches the state 'absence of mind.' Do as you please.

~sv.25-34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means. When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning. Then the mind ceases. It is not possible to_akill the mind' without proper methods.

Ø

वासनासंपरित्यागाच्चित्तं गच्छत्यचित्तताम्

प्राणस्पन्दनिरोधाच्च यथेच्छसि तथा कुरु ॥२६॥

vAsanA-samparityAgAt_cittaM gacchati_a.cittatAm |

prANa-spanda-nirodhAt_ca yathA_icchasi tathA kuru ||26||

vAsanA-samparityAgAt_cittaM gacchati_a.cittatAm |

prANa-spanda-nirodhAt_ca yathA_icchasi tathA kuru ||26||

.

vAsanA-samparityAgAt  

when the vAsanA.Robe is stripped.away the Affected thought goes to an  unAffected State

cittaM gacchati_a.cittatAM x

prANa-spanda-nirodhAt ca  

and so prANa is restrained  

yathA_icchasi tathA kuru

as you wish thus do

.  

~vlm.26. By renunciation of desire, the mind is reduced to an insensible and dead block; but by restraining your breathing, you can do whatever you like. By the practice of the pránayáma, the yogi identifies himself with the Supreme, and can do all things as the Deity.

~m. 22-26. ... Along with discarding of vasanas, wise men say that 'pranayama' should be practiced. With this mind reaches the state 'absence of mind.' Do as you please.

~sv.25-34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means. When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning.

Ø

प्राणायामचिराभ्यासैर्युक्त्या गुरुदत्तया

आसनासनयोगेन प्राणस्पन्दो निरुद्ध्यते ॥२७॥

prANAyAma=cira-abhyAsai:_yuktyA ca guru-dattayA |

Asana-Asana-yogena prANa.spanda: niruddhyate ||27||

prANAyAma=cira-abhyAsai:_yuktyA ca guru-dattayA |

Asana-Asana-yogena prANa.spanda: niruddhyate ||27||

.

prANAyAma=cira-abhyAsai:  

with long practice of prANic.Control  

yuktyA ca guru-dattayA  

as instructed by a teacher  

Asana-Asana-yogena  

sitting in yogic posture  

prANa.spanda: niruddhyate

the vibration of prANa is restrained

.  

~vlm.27. By the protracted practice of restraining the breathing, according to the directions given by the guru; and by keeping the erect posture, and observing the rules of diet &c. one must restrain his respiration.

~sv.25-34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means.

~m. 27-32 . Prana can be controlled by practising a Guru-given system.(astanga yoga too can be helpful). Vasana will not be active if one can see the reality behind phenomena. Then from the very beginning things will appear non-material, real and non-sentient. If form is recognized, then knowledge will not increase while vasana increases. Leaving aside the thoughts about the world, if one works in the world with detachment, then vasana will decline. If one can recognize the nature of body as something that wears out and decays, then vasana will not be active. When the lordship and powers of vasana decrease/ completely destroyed, then mind will become inactive. When wind ceases to blow, dust in space settles down without flying around. Similarly when prana ceases, becomes calm, mind also quietens or ceases its activity. Because mind is movement of prana alone. And so world arises like sweepings of dust. Therefore the best effort of a person is to conquer the movements of prana. In fact it is his duty. This must be done repeatedly.

 

यथाभूतार्थदर्शित्वाद्वासना प्रवर्तते

yathA.bhUta-artha=darzitvAt_vAsanA na pravartate |

आदावन्ते वस्तूनामविसंवादि यत्स्थितम् ॥२८॥

Adau_ante ca vastUnAm_avisaMvAdi yat_sthitam ||28||

.

yathA.bhUta-artha=darzitvAt x

vAsanA na pravartate x

Adau_ante ca vastUnAM avisaMvAdi yat_sthitaM - what remains consistent with the realities at the beginning and end.

#pravartate

~vlm.28. By right observation of the nature of things, we can have no desires for any thing (which is so frail and false); and there is nothing which is the same or remains unchanged from first to last, except the unchangeable nature of the Deity, which must be the only desirable object.

~m. 27-32 . Prana can be controlled by practising a Guru-given system.(astanga yoga too can be helpful). Vasana will not be active if one can see the reality behind phenomena. Then from the very beginning things will appear non-material, real and non-sentient. If form is recognized, then knowledge will not increase while vasana increases. Leaving aside the thoughts about the world, if one works in the world with detachment, then vasana will decline. If one can recognize the nature of body as something that wears out and decays, then vasana will not be active. When the lordship and powers of vasana decrease/ completely destroyed, then mind will become inactive. When wind ceases to blow, dust in space settles down without flying around. Similarly when prana ceases, becomes calm, mind also quietens or ceases its activity. Because mind is movement of prana alone. And so world arises like sweepings of dust. Therefore the best effort of a person is to conquer the movements of prana. In fact it is his duty. This must be done repeatedly.

~sv.25-34 When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning. Then the mind ceases. It is not possible to_akill the mind' without proper methods.

#vad -> #saMvad -> #visaMvAdin -विसंवादिन् -adj.- Disappointing, deceiving. • Inconsistent, contradictory. -3 Differing, disagreeing; वयोवेषविसंवादि रामस्य तयोस्तदा VR.15.67. • Fraudulent, crafty. • -mfn.- breaking one's word; disagreeing _rAjat. • #visaMvAditA the breaking one's word , breach of promise (in #avisaMvAditA _kAm.); contradiction , disagreement with (instr.) Sa1h.

 

रूपं तद्दर्शनं ज्ञानं क्षीयते तेन वासना

rUpaM tat-darzanaM jJAnaM kSIyate tena vAsanA |

नि:सङ्गव्यवहारित्वाद्भवभावनवर्जनात् ॥२९॥

ni:saGga-vyavahAritvAt_bhava-bhAvana-varjanAt ||29||

.

rUpaM tat-darzanaM jJAnaM x

kSIyate tena vAsanA x

ni:saGga-vyavahAritvAt x

bhava-bhAvana-varjanAt xx

~vlm.29. It is the sight and knowledge of God, that serve to weaken our worldly desires; and so will our avoidence of society and worldly thoughts; (will put an end to our earthly desires).

~m. 27-32. ... Vasana will not be active if one can see the reality behind phenomena. Then from the very beginning things will appear non-material, real and non-sentient. If form is recognized, then knowledge will not increase while vasana increases. Leaving aside the thoughts about the world, if one works in the world with detachment, then vasana will decline...

~sv.25-34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means. When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning. Then the mind ceases. It is not possible to_akill the mind' without proper methods.

 

शरीरनाशदर्शित्वाद्वासना प्रवर्तते

वासनाविभवे नष्टे चित्तं संप्रवर्तते ॥३०॥

zarIra-nAza=darzitvAt_vAsanA na pravartate |

vAsanA-vibhave naSTe cittaM sampravartate ||30||

zarIra-nAza=darzitvAt_vAsanA na pravartate |

vAsanA-vibhave naSTe cittaM sampravartate ||30||

.

zarIra-nAza=darzitvAt x

vAsanA na pravartate x

vAsanA-vibhave naSTe cittaM sampravartate xx

~vlm.30. Seeing the dissolution of human bodies, we cease to desire our worldly goods; and so also the loss of desired objects, puts a check to our desiring them any more.

~m. 27-32. Prana can be controlled by practising a Guru-given system.(astanga yoga too can be helpful). Vasana will not be active if one can see the reality behind phenomena. Then from the very beginning things will appear non-material, real and non-sentient. If form is recognized, then knowledge will not increase while vasana increases. Leaving aside the thoughts about the world, if one works in the world with detachment, then vasana will decline. If one can recognize the nature of body as something that wears out and decays, then vasana will not be active. When the lordship and powers of vasana decrease/ completely destroyed, then mind will become inactive.

~sv.25-34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means. When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning. Then the mind ceases. It is not possible to_akill the mind' without proper methods.

Ø

संशान्ते पवनस्पन्दे यथा पांसुर्नभस्तले

यः प्राणपवनस्पन्दश्चित्तस्पन्दः एव हि ॥३१॥

saMzAnte pavana-spande yathA pAMsu:_nabhastale |

ya: prANa.pavana-spanda:_citta-spanda: sa eva hi ||31||

saMzAnte pavana-spande yathA pAMsu:_nabhastale |

ya: prANa.pavana-spanda:_citta-spanda: sa eva hi ||31||

.

saMzAnte pavana-spande

when the vibration of airs is quieted

yathA pAMsu:_nabhastale

like dust settling to the ground  

ya: prANa.pavana-spanda: - whatever is vibration of the prAna.Airs

citta-spanda: sa eva hi - is that very vibrant affective mind.

~vlm.81. As the flying dust is set on the ground, after the gust of the wind is over; so the flying thoughts of the mind are stopped, when our breathings are put to a stop: they being the one and the same thing. (Swedenborg saw the intimate connection

between thought and vital life. He says "thought commences and corresponds with vital respiration. A long thought draws a long breath, and a quick one is attended with rapid vibrations of breath").

~m. 27-32 . When wind ceases to blow, dust in space settles down without flying around. Similarly when prana ceases, becomes calm, mind also quietens or ceases its activity. Because mind is movement of prana alone. And so world arises like sweepings of dust. Therefore the best effort of a person is to conquer the movements of prana. In fact it is his duty. This must be done repeatedly.

#hi -ind.- (used as a particle [cf. #ha and #gha] and usually denoting) for, because, on account of (never standing first in a sentence , but generally after the first word, sometimes after pronouns; e.g. <sarvo_hi_pRtanA_jigISati>, "for everybody wishes to win battles"; <bhavAn_hi_pramANam>, "for your honour is the authority"; <tathA_hi> , "for example", "accordingly"; <na hi> or <nahI>, for "not", "not at all") RV. &c. &c.; just , pray , do (with an Impv. or Pot. emphatically ; sometimes with Indic., e.g. <pasyAmo_hi", "we will just see") ib.; indeed , assuredly , surely , of course , certainly (<hi vai>, "most assuredly"; <hi-tu> or <hi-punar>, "indeed-but"; often a mere expletive , esp. to avoid a hiatus , sometimes repeated in the same sentence; #hi} is also said to be an interjection of envy, contempt, hurry, &c.).

 

तस्माज्जगति जायन्ते पांसवो_अवकरादिव

प्राणस्पन्दजये यत्न: कर्तव्यो धीमतोच्चकै: ॥३२॥

tasmAt_jagati jAyante pAMsava:_avakarAt_iva |

prANa-spanda-jaye yatna: kartavya: dhImatA-uccakai: ||32||

tasmAt_jagati jAyante pAMsava:_avakarAt_iva |

prANa-spanda-jaye yatna: kartavya: dhImatA-uccakai: ||32||

.

tasmAt_jagati jAyante  

from That in the world they are born  

pAMsava:_avakarAt_iva  

like dust blown from a dustheap  

prANa-spanda-jaye yatna:  

an effort to subdue the prANic vibration

kartavya: dhImatA-uccakai:

should be made by the high.minded

.  

~vlm.32. From this correspondence of the motion of thoughts with the vibrations of breath, there is heaved a large mass of worldly thoughts resembling heaps of dust on earth. Let therefore the intelligent men try their utmost to suppress their breath; (inorder to stop the assemblage of their thoughts also).

~m. 27-32 . When wind ceases to blow, dust in space settles down without flying around. Similarly when prana ceases, becomes calm, mind also quietens or ceases its activity. Because mind is movement of prana alone. And so world arises like sweepings of dust. Therefore the best effort of a person is to conquer the movements of prana. In fact it is his duty. This must be done repeatedly.

~sv.25-34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means. When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning. Then the mind ceases. It is not possible to_akill the mind' without proper methods.

Ø

उपविश्योपविश्यैकचित्तकेन मुहुर्मुहु:

अथवैनं क्रमं त्यक्त्वा चित्ताक्रमणमेव चेत् ॥३३॥

upavizya.upavizya_eka-cittakena muhurmuhu: |

athavA_enaM kramaM tyaktvA citta-AkramaNam_eva cet ||33||

upavizya.upavizya_eka-cittakena muhurmuhu: |

athavA_enaM kramaM tyaktvA citta-AkramaNam_eva cet ||33||

.

upavizya.upavizya x

eka-cittakena  

having become immersed in a single Affectation  

again&again  

athavA_enaM kramaM tyaktvA  

or.else having abandoned this process  

citta-AkramaNam_eva cet

if the Affection is thus subdued

...  

~m. 33-38 . O Rama, in case you are not enthused by this kind of sequence and are interested in the way of overwhelming mind, you will achieve your goal after a very long time. Mind can not be vanquished without some strategy and skilful plan/device. A wild and arrogant elephant can not be brought under control without an elephant goad.

~m. 33. Or do away with this process of the Hathá Yogis (if it be hard for you to suppress your breath), and sit quietly to suppress your fleeting thoughts only at all times.

~sv.25-34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means. When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning. Then the mind ceases. It is not possible to_akill the mind' without proper methods.

~VA here I read it as connected with previous -
(previous) learned ones should put great efforts to win over prana-movement,
time after time putting it back in one place by the mind.
Or, if negated gradually, mind gradually shines and
(next) you reach the greatest state after some long time.

AS:
Yes, it is connected with the previous, but the word upavizya simply means having sat down.
So, the first line says
repeatedly sitting down with concentrated mind (i.e. repeatedly practicing sitting meditation).
The second line says
(in case you prefer a different way ) if instead of this (physical technique of haThayoga) a direct attack on mind control is preferred one reaches that stage (of mind control) after a long time.
Note the construction "cet rocate" which means "if desired".
It is proposed that the mind control benefits from some trick, like using a goad for controlling an elephant.

 

रोचते तत्_तदाप्नोषि कालेन बहुना पदम् शक्यते मनस् जेतुम् विना युक्तिम्_.निन्दनाम् ॥३४॥

rocate tat_tadApnoSi kAlena bahunA padam | na zakyate manas jetum vinA yuktim_a.nindanAm ||34||

...

rocate tat

tadApnoSi  

that/then you get  

kAlena bahunA  

after a long time

padaM  

the state  

na zakyate manas jetum  

x

vinA yuktim_a.nindanAM

x

.  

~vwv.1922/34b,35a. The mind [manas] cannot be controlled without blameless (or proper) means, as a mad and wicked elephant (cannot be controlled) without a goad.

~vlm.34. If you want to keep your control over the mind, you will be able to do so in the course of a long time; because it is not possible to subdue the mind without the discipline of strict reason.

~m. 33-38 . O Rama, in case you are not enthused by this kind of sequence and are interested in the way of overwhelming mind, you will achieve your goal after a very long time. Mind can not be vanquished without some strategy and skilful plan/device. A wild and arrogant elephant can not be brought under control without an elephant goad.

~sv.25-34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means. When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning. Then the mind ceases. It is not possible to_akill the mind' without proper methods.

Ø

अङ्कुशेन विना मत्तम् यथादुष्टम् मतङ्ग.जम्

अध्यात्म.विद्या=धि-गम: साधु.सङ्गम एव ॥३५॥

अङ्कुशेन विना मत्तम् यथादुष्टम् मतङ्ग.जम्

अध्यात्म.विद्या=धि-गम: साधु.सङ्गम एव ॥३५॥

aGkuzena vinA mattaM yathAduSTaM mataGga.jam |

adhyAtma.vidyA=dhi-gama: sAdhu.saGgama eva ca ||35||

.

aGkuzena vinA mattaM x

yathAduSTaM mataGga.jaM x  

adhyAtma.vidyA=dhi-gama: x

sAdhu.saGgama eva ca - ....

~vwv.1922/34b,35a. The mind cannot be controlled without blameless (or proper) means, as a mad and wicked elephant (cannot be controlled) without a goad.

~vwv.1925/35b,36 – The acquisition (or mastery) of the science of the Supreme Spirit, the association of sages, the complete renunciation of desires and the stopping of the movements of prANa—these are indeed the perfect means in the conquest of the mind.

~m. Mind can not be vanquished without some strategy and skilful plan/device.

A wild and arrogant elephant can not be brought under control without an elephant goad. Spiritual knowledge, association with wise people, ...

~vlm.35. As it is impossible to restrain the infuriate elephant without its goading; so it is not possible for you to curb your indomitable mind, without the help of spiritual knowledge, and association with the wise and good.

~sv.35-36 Knowledge of the self, company of holy men, the abandonment of conditioning and the restraint of prANa

aGkuzena vinA mattaM x

aduSTaM mataGga.jaM x  

#adhyAtma – Overself

*Ott. #Atman -> #adhyAtmA - the adhyAtman.Overself, y6078.015; the Supreme Sprit; #adhyAtma . belonging to the self; •• ‑ind.‑ concerning self or individual personality.

 

#vid – to know Effectively – cf. #jJA – to Know Affectively ‑>

#vidyA -

sAdhu.saGgama

 

वासना-संपरित्याग: प्राण-स्पन्द=निरोधनम् एताः_ता: युक्तय: पुष्टा: सन्ति चित्त.जये किल ॥३६॥

vAsanA-samparityAga: prANa-spanda=nirodhanam | etA:_tA: yuktaya: puSTA: santi citta.jaye kila ||36||

याभिस्तज्जीयते क्षिप्रं धाराभिरिव भूरज:

yAbhis_tat_jIyate kSipraM dhArAbhir_iva bhU-raja: |

=

vAsanA-samparityAga: - having got rid of the Traces

prANa-spanda=nirodhanaM - the prAna.Airs being restrained

etA:_tA: yuktaya: - these are the means which

puSTA: - ripened/developed

santi citta.jaye kila – are victory over Affective mind, for.sure!

yAbhi:_tat jIyate - ... by which it is conquered

kSipraM - quickly

dhArAbhi: iva bhUraja: - as by a downpour the dusty earth...

~vwv.1925/y5092.035-036 – The acquisition (or mastery) of the science of the Supreme Spirit, the association of sages, the complete renunciation of desires and the stopping of the movements of prANathese are indeed the perfect means in the conquest of the mind.

~vlm. The abandonment of desires and suppression of breathing, in the manner as hereinafter inculcated, are the most efficient means of subduing the mind.

~m. ... control of prana and rejection of vasanas these are essential devices/ways to vanquish mind.

पुष् #puS –> #puSTa‑ ‑ nourished, well-fed, thriving, strong, complete • rich in, blessed with (tena) • full-sounding, loud • (said of an egg kept warm by a hen) +

 

सतीषु युक्तिष्वेतासु हठान्नियमयन्ति ये ॥३७॥

satISu yuktiSv_etAsu haThAn_niyamayanti ye ||37||

[yAbhi:_tat jIyate - ... by which it is conquered

kSipraM - quickly

dhArAbhi: iva bhUraja: - as by a downpour the dusty earth...]

satISu yuktiSu etAsu – when there are these means

haThAn_niyamayanti ye

those who restrain "ha.Tha"  ...

~vlm.37. There are milder means of pacifying the mind, as the cooling showers of rain set down the dust of the earth; and yet the Hathá-Yoga, attempts to restrain it by stopping the breath, as it were to prevent the rising of dust, by means of a breathless calm.

~sv.37 ... these are the means to overcome the mind.

~m. When such powerful ways are available, if people adopt 'Hatha yoga' (which harasses the body) and other such ways, they are like people who try to dispel darkness through some unguents leaving the lamp in their hands. How can one bind a wild elephant with the stalks of a lotus?

satI

niyamayanti ye xx

 

चेतस्ते दीपमुत्सृज्य विनिघ्नन्ति तमोsञ्जnai:

cetas_te dIpam_utsRjya vi.nighnanti tamo_'Jjanai: |

विमूढा: कर्तुमुद्युक्ता ये हठाच्चेतसो जयम् ॥३८॥

vimUDhA: kartumudyuktA ye haThAc_cetaso jayam ||38||

.

cetas_te dIpam_utsRjya

their Affectivity projected as a lamp 

vinighnanti tamo

destroys the Dark

aJjanai: x

vimUDhA: kartum_udyuktA x

ye haThAt cetasa: jayaM xx

* #aJjanam – in Rhetoric - A suggested meaning • also the process by which such meaning is suggested. It is the power of suggestion (founded on #abhidhA अभिधा or laKSaNA लक्षणा denotation or indication), by which something else is understood from a word which, though having more meanings than one, has been restricted to a single meaning by relations of conjunction, disjunction &c. (संयोग, विप्रयोग, साहचर्य, विरो- धिता &c.), or, briefly, the use of a word of several meanings in a special sense determined by the context • e. g. ­/सशङ्खचक्रो हरिः the adjective restricts Hari to mean 'ViSNu' alone, and not a 'lion' or 'monkey'.

~vwv.1924/38b,39a. Those stupid persons who strive to bring bout the conquest of the mind [chetas] by force, (try to) bind a wild lordly elephant by lotus-fibres.

~vlm.38. Ignorant men who want to subdue the mind, by prescriptions of the Hathá·Yoga or bodily restraints; are like those silly folks, who want to dispel the darkness by black ink instead of a lighted lamp. (Painful bodily practice, is no part of Rája or spiritual Yoga).

~m. ~m. When such powerful ways are available, if people adopt 'Hatha yoga' (which harasses the body) and other such ways, they are like people who try to dispel darkness through some unguents leaving the lamp in their hands. How can one bind a wild elephant with the stalks of a lotus?

~sv.37 ... these are the means to overcome the mind.

~sv.38-47 Ignoring these and resorting to violent practices like Hatha Yoga, austerities, pilgrimage, rites and rituals are a waste of time.

#han -> #nihan -> #vinihan - *vinighnanti

 

ते निबध्नन्ति नाग.इन्द्रम्_उन्मत्तम् बिस-तन्तुभि:

te nibadhnanti nAga.indram_unmattaM bisa-tantubhi: |

चित्तम् चित्तस्य वा_.दूरम् संस्थितम् स्व.शरीरकम् 39||

cittaM cittasya vA_a.dUraM saMsthitaM sva.zarIrakam ||39||

.

te nibadhnanti nAga-indraM – they fetter a bull.elephant,

unmattaM - a crazy one,

bisa-tantubhi: - with lotus-hair

cittaM cittasya vA x

adUraM saMsthitaM sva.zarIrakaM xx

~vwv.1924/38b,39a. Those stupid persons who strive to bring bout the conquest of the mind [chetas] by force, (try to) bind a wild lordly elephant by lotus-fibres.

~vwv.1923/39b,40. They consider those persons as ones resorting to violent (disciplines), who subdue the mind [chitta] or their body, situated not far from the mind, abandoning the proper means. They approach one danger (or fear) from another and proceed from one trouble to another.

~m. 39 -43 . Those who attempt to steady mind and its near neighbour, the body, leaving aside skilful devices one is called perverse and depraved being by wise men. Such people proceed from fear to fear and calamity to calamity.

~vlm.39. Those who attempt to subdue the mind by bodily contortions, strive as vainly as they, who wish to bind the mad elephant with a rope of grass or straws.

 

साधयन्ति समुत्सृज्य युक्तिम् ये तान्_हठान्_विदु:

sAdhayanti samutsRjya yuktim ye tAn_haThAn_vidu: |

भयाद्_भयम्_उपायान्ति क्लेशात्_क्लेशम् व्रजन्ति ते ॥४०॥

bhayAd_bhayam_upAyAnti klezAt_klezaM vrajanti te ||40||

.

sAdhayanti x

samutsRjya x

yuktim ye tAn_haThAn_vidu: x

bhayAt_bhayam_upAyAnti – from fear to fear they move

klezAt klezaM vrajanti te – from trouble to trouble they wander.

~vwv.1923/39b,40. They consider those persons as ones resorting to violent (disciplines), who subdue the mind [chitta] or their body, situated not far from the mind, abandoning the proper means. They approach one danger (or fear) from another and proceed from one trouble to another.

~vlm.40. Those rules which prescribe bodily practices, instead of mental reasoning and precepts, are known as the patterns of Hathá·Yoga, and misleading men to dangers and difficulties. (Because the mind alone governs the mind, and bodily austerities have ruined many bodies and killed many men also; and the correspondence between the states of the mind and lungs, has not been admitted in science).

~m. 39 -43 . Those who attempt to steady mind and its near neighbour, the body, leaving aside skilful devices one is called perverse and depraved being by wise men. Such people proceed from fear to fear and calamity to calamity.

 

निर्धृतिं नाधिगच्छन्ति दुर्भगा इव जन्तव:

nir.dhRtim na_adhigacchanti dur.bhagA iva jantava: |

भ्रमन्ति गिरिकूटेषु फलपल्लवभोजना: ॥४१॥

bhramanti giri.kUTeSu phala.pallava-bhojanA: ||41||

.

nir.dhRtim na_adhigacchanti x

dur.bhagA iva jantava: x

bhramanti giri.kUTeSu x

phala.pallava-bhojanA: xx

~vlm.41. Wretched men like beasts have no rat from their labour, but wander in dales and woods, in quest of herbs and fruits for their food.

~m. 39 -43 . Those who attempt to steady mind and its near neighbour, the body, leaving aside skilful devices one is called perverse and depraved being by wise men. Such people proceed from fear to fear and calamity to calamity. They are wandering around hill slopes eating fruits and leaves like smitten animals, losing all courage and faith. They are scared like deer and are not able to place faith in anything. Their mind is agitated and is dragged away by attachments and such.

धृ #dhR -> #dhRti -f.- holding, seizing, keeping, supporting (cf. <carSaNI->, <vi->), firmness, constancy, resolution, will, command • satisfaction, content, joy • *dhRtiM>kR - to hold fast or be satisfied • *dhRtim>bandh ‑ to show firmness • to fix the mind on • Resolution or Satisfaction personified as a daughter of dakSa the Skilful and wife of dharma (mbh.) +

Ø

मुग्धमुग्धधियो भीता वराका हरिणा इव

मतिरालूनशीर्णाङ्गी नदीया पेलवाङ्गिका: ॥४२॥

mugdha.mugdha-dhiyo bhItA varAkA hariNA iva |

matir_AlUna-zIrNa-aGgI nadIyA pelava-aGgikA: ||42||

mugdha-mugdha-dhiya:_ bhItA_ varAkA_ hariNA iva |

mati:_ AlUna-zIrNa-aGgI nadIyA pelava-aGgikA: ||42||

.

mugdha-mugdha-dhiyo bhItA  

foolish foolish thoughts

afraid

varAkA hariNA iva x  

matir_AlUna-zIrNa-aGgI nadIyA x

pelava-aGgikA: xx ...

~vlm.42. Ignorant men who are infatuated in their understandings, are timid cowards like timorous stags; and are both dullheaded and weak-bodied, and languid in their limbs (by incessant toil).

#vAraka -m.- a restrainer , resister , opposer , an obstacle MBh. ; a kind of vessel Hcat. ; a person's turn or time (#vArakeNa ind. in turn) HParis3. (cf. #zatavArakam) ; one of a horse's paces L. ; that sort of pacer L. •• the seat of pain (= #kaSThasthAna) Lex.

~m. 39 -43 . Those who attempt to steady mind and its near neighbour, the body, leaving aside skilful devices one is called perverse and depraved being by wise men. Such people proceed from fear to fear and calamity to calamity. They are wandering around hill slopes eating fruits and leaves like smitten animals, losing all courage and faith. They are scared like deer and are not able to place faith in anything. Their mind is agitated and is dragged away by attachments and such.

mugdhamugdhadhiyo bhItA varAkA hariNA iva |
matirAlUnazIrNAGgI tadIyA pelavAGgikA || 42
~VA second half is read with the first part of the next sloka-
mind racing, body trembling, movements unsteady -
they don’t have confidence to go anywhere, like a deer wandering into a village

AS:
Yes, the second line does connect with the next.
His mind (mati), weakened and torn apart, never gets confidence anywhere (na kvacit yAti vizvAsam), like a doe (mRgI) entered into a town.
A dear is confident in his own domain, but when he ends up in a town, he is thoroughly confused by the human ways.

#varAka

Ø

क्वचिद्याति विश्वासं मृगी ग्रामगता यथा

कल्लोलकलितं चेतस्तेषां जल इवाहिते ॥४३॥

na kvacid_yAti vizvAsaM mRgI grAma-gatA yathA |

kallola-kalitaM cetas_teSAM jala ivÂhite ||43||

na kvacit_ yAti vizvAsaM mRgI grAma-gatA yathA |

kallola-kalitaM cetas teSAM jala iva_Âhite ||43||

.

na kvacid_yAti vizvAsaM x

mRgI grAma-gatA yathA - in which way

kallola-kalitaM cetas x

teSAM

of those

jala_ iva

as in a net

Âhite

Fuzzy  play, a.hita improper /A.hita reliable 

.  

~vlm.43. They have no place of confidence anywhere, but stagger as the distrustful deer in the village; their minds are ever wavering between hopes and fears, as the sea water rising and falling in waves.

~m. 39 -43. Those who attempt to steady mind and its near neighbour, the body, leaving aside skilful devices one is called perverse and depraved being by wise men. Such people proceed from fear to fear and calamity to calamity. They are wandering around hill slopes eating fruits and leaves like smitten animals, losing all courage and faith. They are scared like deer and are not able to place faith in anything. Their mind is agitated and is dragged away by attachments and such.

#ahita‑ - unfit, improper, bad, wrong, evil, hostile. m. enemy; n. evil, misfortune, ill luck +

#Ahita‑ - put on (esp. of wood put on fire), placed, deposited, pledged, performed, done; being in, resting on +

 

प्रोह्यते प्रपतद्दूरं तृणं गिरिनदीष्विव

prohyate prapatad_dUraM tRNaM giri.nadISv_iva |

कालं यज्ञतपोदानतीर्थदेवार्चनभ्रमै: ॥४४॥

kAlaM yajJa-tapo-dAna-tIrtha-deva.arcana-bhramai: ||44||

.

prohyate prapatad_dUraM  

x

tRNaM giri.nadISv_iva  

x

kAlaM  

x

yajJa-tapo-dAna-tIrtha-deva.arcana-bhramai: -

w Sacrifice-Austerity-Charity-Pilgrimage-God.worship=delusions.

~m. 44 -47. They are in the whirl of rites and activities like sacrifice, gifts, pilgrimages, worships and such agonizing activities. They are living in forests for long times like deer. They are consumed by considerations like heaven, hell, humans, celestials, rises and falls and such divisive ideas. They are being kicked like a playball. They are like vortices in water, journeying between earth, heaven and hell.

~vlm.44. They are borne away like leaves fallen from a tree, by the current of the cascade gliding below a water-fall; and pass their time in the errors of sacrificial rites and religious gifts and austerities, and in pilgrimages and adoration of idols.

Ø

चिरमाधिशतोपेता: क्षपयन्ति मृगा इव

आत्मतत्त्वं विधिवशात्कदाचित्केचिदेव ते ॥४५॥

ciram_Adhi-zata-upetA: kSapayanti mRgA iva |

Atma.tattvaM vidhi.vazAt_kadA.cit_ke.cid_eva te ||45||

ciram_Adhi-zata-upetA: kSapayanti mRgA iva |

Atma.tattvaM vidhi.vazAt_kadA.cit_ke.cid_eva te ||45||

.

ciram – for long

Adhi-zata-upetA: - subject to a hundred troubled Affections

kSapayanti – they are governed/ruined

mRgA: iva - like sheep

Atma.tattvaM vidhi.vazAt_kadA.cit_ke.cid_eva te xx

~vlm.45. They are subject to continued fears, like the timid deer in the forest, and there are few among them, who happen by chance to come to the knowledge of the soul. (Most men are betaken by the exoteric faith).

~m. 44 -47 . They are in the whirl of rites and activities like sacrifice, gifts, pilgrimages, worships and such agonizing activities. They are living in forests for long times like deer. They are consumed by considerations like heaven, hell, humans, celestials, rises and falls and such divisive ideas. They are being kicked like a playball. They are like vortices in water, journeying between earth, heaven and hell.

क्षप् #kSap - 2 cl. 10. P. - *kSapayati - to throw, cast dhAtup. xxxv, 84 (cf. kSip.)

= Caus. √4. kSi q.v.

 

दु:खदोषशतादघ्धा विदन्ति विदन्ति वा

du:kha-doSa-zatÂdaghdhA vidanti na vidanti vA |

आगमापायिनोऽनित्या नरकस्वर्गमानुषै: ॥४६॥

Agama-apAyino_anityA naraka-svarga-mAnuSai: ||46||

.

du:kha-doSa-zatÂdaghdhA: x

vidanti na vidanti vA x

Agama-apAyina:_anityA: x

naraka-svarga-mAnuSai: xx

~vlm.46. Being broiled by outward misery and internal passions, they are rarely sensible of their real state; and are subjected to repeated births and deaths, and their temporary habitation in heaven or hell. (There is no everlasting reward or punishment,

adjudged to the temporal merit and demerit of human actions).

~m. 44 -47 . They are in the whirl of rites and activities like sacrifice, gifts, pilgrimages, worships and such agonizing activities. They are living in forests for long times like deer. They are consumed by considerations like heaven, hell, humans, celestials, rises and falls and such divisive ideas. They are being kicked like a playball. They are like vortices in water, journeying between earth, heaven and hell.

 

पातोत्पातकराकारा: क्षीयन्ते कन्दुका इव

pAta-utpAta-kara-AkArA: kSIyante kandukA: iva |

इतो गच्छन्ति नरकं तत: स्वर्गमिहैव ॥४७॥

ita: gacchanti narakaM tata: svargam_iha_eva ca ||47||

.

pAta-utpAta-kara-AkArA: - formations that rise & fall

kSIyante kandukA: iva – like balls they're lost

ita: gacchanti narakaM – hence they go to naraka.Manhell

tata: svargam_iha_eva ca - or then again, to Heaven.

~vlm.47. They are tossed up and down like play balls in this world, some rising up to heaven, and others falling to hell torments while they are even here.

~m. They are being kicked like a playball. They are like vortices in water, journeying between earth, heaven and hell.

 

आवृत्तिभिर्निवर्तन्ते सरसीव तरङ्गका:

AvRttibhir_nivartante sarasi_iva taraGgakA: |

तस्माच्चैतां परित्यज्य दुर्दृष्टिं रघुनन्दन ॥४८॥

tasmAc_ca_etAM parityajya dur.dRSTim raghunandana ||48||

.

AvRttibhir_nivartante x

sarasi_iva taraGgakA: x

tasmAc_ca_etAM parityajya x

dur.dRSTim raghunandana xx

~m. 48-50 . O Rama, therefore leave aside such faulty perceptions and take refuge in pure knowledge. Become steady, delivered of all attachments. The happiest man is one with knowledge. He alone really lives. He alone is a man of power and prowess. And so become a 'jnani'. O great soul, abide in that heart-space, the Brahman space, without any apprehensions or maskings. Even when you perform works that come to you, you will not be the doer. Abide in that consequent Supreme peace.

~vlm.48. These men roll on like the incessant waves of the sea; therefore leave off the exterior view of the exoteric, and sink deep into the spiritual knowledge for your everlasting rest. (The Hathá-Yoga is deemed like the other modes of public worship, to

belong to the exoteric faith).

~sv.48-50 Self-knowledge alone bestows delight on you. A man of self-knowledge alone lives. Hence, gain self-knowledge, O RAma.

#AvRtti

*nivartate x

 

शुद्धां संविदमाश्रित्य वीतराग: स्थिरो भव

zuddhAM saMvidaM Azritya vItarAga: sthiro_ bhava |

ज्ञानवानेव सुखावाञ्ज्ञानवानेव जीवति

jJAnavAn_eva sukhAvAJ_jJAnavAn_eva jIvati |

ज्ञानवानेव बलवांस्त​स्माज्ज्ञानमयो भव ॥४९॥

jJAnavAn_eva balavAMs_tasmAj_jJAnamayo bhava ||49

||

having known pure Awareness, become firmly dispassionate

:

only a wise man is happy, only a wise man truly lives,

only a wise man is powerful

:

therefore make Wisdom your model

.

~vwv. 1658/5.92.49bc. Only the person having Knowledge is possessed of happiness. He alone (really) lives. He alone is possessed of strength. Therefore be one full of Knowledge.

~m. The happiest man is one with knowledge. He alone really lives. He alone is a man of power and prowess. And so become a 'jnani'.

~sv.48-50 Self-knowledge alone bestows delight on you. A man of self-knowledge alone lives. Hence, gain self-knowledge, O RAma.

~AB. Azritya jJAtvA ||

*jd. - zuddhAM saMvidaM Azritya - having recourse to pure Samvit Awareness vItarAga: sthiro bhava - become firm in dispassion jJAnavAn eva sukhAvAn - only a wise man is happy jJAnavAn eva jIvati - only a wise man lives jJAnavAn eva balavAn - only a wise man is powerful tasmAj jJAnamayo bhava - therefore become wise.

 

संवेद्यवर्जितमनुत्तमाद्यमेकं संवित्पदं विकलनं कलयन्महात्मन्

saMvedya-varjitam_an.uttamAdyaM ekaM saMvit-padaM vikalanaM kalayan_mahAtman |

हृद्येव तिष्ठ कलनारहित: क्रियां तु कुर्वन्नकर्तृपदमेत्य शमोदितश्री: ॥५०॥

hRdy_eva tiSTha kalanA-rahita: kriyAM tu kurvan-n_akartR-padam_etya zama-udita-zrI: ||50||

.

saMvedya-varjitam x

an.uttama-AdyaM ekaM – on without end or beginning

saMvit-padaM vikalanaM x

kalayan_mahAtman x

hRdi_eva tiSTha - rest only in the Heart

kalanA-rahita: - kalanA.Motive-quit

kriyAM tu kurvan - tho causing activity

akartR-padam etya - gone to nonDoer-state

zama-udita-zrI: - in plentiful peace.

~vlm.50. Ráma! renounce the cognizance of the knowable objects, and depend on the abstract knowledge of all things in thy subjective consciousness; remain firm in full possession of thy inner soul, and think thyself as no actor of thy acts. Then forsaking

all inventions of men as falsehoods (kalaná and kalpaná), shine with the effulgence of thy spiritual light.

~m. O great soul, abide in that heart-space, the Brahman space, without any apprehensions or maskings. Even when you perform works that come to you, you will not be the doer. Abide in that consequent Supreme peace.

~sv.48-50 Self-knowledge alone bestows delight on you. A man of self-knowledge alone lives. Hence, gain self-knowledge, O RAma.

vikalana

kalayan

kalanA

 

 

 

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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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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fm5092 2.je23-24 Easy yoga .z50.docx

Jiva Das

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Jun 18, 2021, 8:53:42 AMJun 18
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FM5092 EASY YOGA 2.JE23-24 .z50

https://www.dropbox.com/s/2kpb44luuipl3iw/fm5092%202.je23-24%20Easy%20yoga%20.z50.docx?dl=0

 

 

Om

 

 

 

FM.5.92

 

EASY YOGA

 

RÂMA said—

 

एतानि तानि प्रोक्तानि त्वया बीजानि मानद

etAni tAni proktAni tvayA bIjAni mAnada |

कतमस्य प्रयोगेण शीघ्रम् तत्_प्राप्यते पदम् ॥५।९२१॥

katamasya prayogeNa zIghram tat prApyate padam ||5|92|1||

.

about those seeds you talked.about,

Your Honor,

what kind are those

the means by which

quickly

That

is attained

?

etAni tAni proktAni tvayA bIjAni mAnada + katamasya prayogeNa zIghram tat prApyate padam

.

*m. ... Tell me the way by practising which one can attain that supreme state in the quickest time.

*vlm. Of all, the seeds ... which of these is the most essential one to lead us to the attainment of the supreme Brahma.

 

VASISHTHA said—

 

एतेषाम् दुःख.बीजानाम् प्रोक्तम् यद्.यन्.मया_उत्तरम्

eteSAm du:kha.bIjAnAm proktam yat_yat.mayA_uttaram |

तस्य तस्य प्रयोगेण शीघ्रम् आसाद्यते पदम् ॥५।९२२॥

tasya tasya prayogeNa zIghram AsAdyate padam ||5|92|2||

.

what has been said about the seeds of sorrow

whatever has been uttered by me about That

by thatever hard practice

the state of being is soon attained

.

eteSAm du:kha.bIjAnAm proktam yat_yat.mayA_uttaram + tasya tasya prayogeNa

zIghram AsAdyate padam

.

*m. O Rama, I have told about the seeds of sorrow. By following those of my answers, one can attain the supreme state in the quickest possible time.

*vlm.2. Vasishtha replied:..It is by the gradual demolition of the seeds and sources of woe, which I have mentioned one after the other, that one is enabled to attain his consummation in a short time.

*sv.2.4 VASISTHA said: These seeds of sorrow, O RAma, can be destroyed, each by the destruction of the previous one. But, if you can at one stroke cut off all mental conditioning and by great self.effort rest in the state of pure existence (if you rest in that state even for a second) in no time you will be established in it.

 

सत्तासामान्य.कोटिस्थे द्राग्_इत्य्_एव पदे यदि

sattAsAmAnya.koTi.sthe drAk_iti_eva pade yadi |

पौरुषेण प्रयत्नेन बलात् संत्यज्य वासनाम् ॥५।९२३॥

pauruSeNa prayatnena balAt saMtyajya vAsanAm ||5|92|3||

.

when being Same o&r Other

in a thousand such conditions

then

zap

!

when in such state

by.means.of personal effort

peel your Imprinting away

.

sattAsAmAnya.koTi.sthe drAk_iti_eva pade yadi + pauruSeNa prayatnena w personal effort balAt saMtyajya vAsanAm forcefully abandoning the affective imprinting

...  

*m. By casting off all the vasanas with effort in a compulsive manner, one can reach the ultimate of that pure Existence, (the totality of existence).

*vlm.3. You can relinquish by your manly fortitude, your desire for temporal objects; and endeavour to seek that which is the first and best of beings:..

 ##sAmAnya .adj.. equal, alike, similar • (something) shared, in common • whole, entire, universal • generic, not specific (opp. to #vaizeSika) • common.place, ordinary • #sAmAnyam .n.. equality, similarity, identity • equilibrium, norm • universality, totality • generality, common property (ibc. instr, or abl, "in general", as opp. to #vizeSatas, "in particular ") • (in rhet) the connection of different objects by common properties (simile) • #sAmAnyA .f.. a common female, whore • #sAmAnyam .ind.. after the same manner as, like (comp) • jointly, in general, in common. •• #sAmAnyatA f. •.• #sattAsAmAnya "When the physical body is cast off, the soul moves with a subtle body #AtivAhika.zarIra, consisting of the mind, senses and #prANa.s. After a period of unconsciousness during death, the soul invested with the subtle body made up of desires {vAsanAs} becomes conscious of the world into which it is born. This process continues till the soul attains liberation in the realisation of the Existence.Absolute #sattAsAmAnya. This realisation is _mokSa, which is the transcendence of name and form in Eternal Being. ". Krishnananda. •• *jd. being Same o&r Other . sattÂsAmAnya is a good example of dual Fuzzy  where the <A> may break the compound as sattA.sAmAnya, a sAma.anya state of Being o&r sattA.a.sAmAnya not same/other. sAmAnya is the effective development of sama.anya (a grows < to A, as vasiShTha the guru becomes vAsiShTha his School of thought.) sattÂsAmAnya . sat is momentary being, sat.tA is the Affective State (as produced in the Effective state, sattva) +

 

स्थितिम् बध्नासि तत्त्व.ज्ञ क्षणम् अप्य्_अक्षय.आत्मिकाम्

sthitim badhnAsi tattva.jJa kSaNam api_akSaya.AtmikAm |

क्षणो ऽस्मिन्न्*एव तत् साधु पदम् आसादयस्य्_अलम् ॥५।९२४॥

kSaNa:_asmin*eva tat sAdhu padam AsAdayasi_alam ||5|92|4||

.

you hold.to the state, knower of Thatness, just for a moment

a state of changeless Self

even here&now you soon Affect

That

.

sthitim badhnAsi tattva.jJa kSaNam api_akSaya.AtmikAm + kSaNa:_asmin*_eva tat sAdhu padam AsAdayasi_alam

.

*m. Even if you can stay even for a minute in that state, you would achieve that state immediately. A little extra effort and enlightenment is enough to attain the Self.state.

*vlm.4. And if you remain in your exclusive and intense meditation on the Supreme Being, you are sure to see that very moment the Divine light, shining in full blaze in and before you,

#tattva.thatness – the effective condition of being that / #tattA.Thatness – the Affective State of being That + .ABComm. tattvata: sAkSAt.kRtyA iti yAvat ||

 

सत्तासामान्य.रूपे वा करोषि स्थितिम् अङ्ग चेत्

sattAsAmAnya.rUpe vA karoSi sthitim aGga cet |

तत् किम्चिद् अधिकेन_इह यत्नेन_आप्नोषि तत्पदम् ॥५।९२५॥

tat kimcit_adhikena_iha yatnena_ApnoSi tat.padam ||5|92|5||

.

sattÂsAmAnya.rUpe vA

or being same/other in a form

karoSi sthitim aGga cet

if you effect a condition

tat kim.cid

whatever it may be

by plentiful effort here&now

you reach that level of being

.

*m. Again if you meditate on the nature of sentient knowledge, by some determined effort, you shall attain the supreme state.

*vlm.5. If it is possible for you to think of all things in general, in your well developed understanding; you can have no difficulty to elevate your mind a little higher, to think of the universal Soul of all.

*sv.5.7 If however you wish merely to find your foothold in pure existence, you can achieve it, by even greater effort. Similarly, by contemplating the infinite consciousness, too, you can rest in the supreme state: but that demands greater effort.

 

संवित्तत्वे कृत.ध्यानो यदि तिष्ठसि _अनघ

saMvittatve kRta.dhyAna:_yadi tiSThasi ca_anagha |

तद् यत्नेन_अधिकेन_उच्चैर् आसादयसि तत्पदम् ॥५।९२६॥

tat_yatnena_adhikena_uccai:_AsAdayasi tat.padam ||5|92|6||

.

saMvittatve kRta.dhyAna: yadi tiSThasi ca

and if you rest in saMvittatve kRta.dhyAna

anagha – dear boy

tat yatnena adhikena uccai: 

thru that plentiful effort

AsAdayasi tat padam

you reach a higher level of being

saMvittatve kRta.dhyAna:_

yadi tiSThasi ca_anagha |

tat_yatnena_adhikena_uccai:_

AsAdayasi tat.padam  

.

*vlm.6. O sinless Ráma! If you can remain quietly with meditating on your conscious soul, you can find no difficulty in the contemplation of the Supreme soul, by a little more exertion of your intellect.

*m. Again if you meditate on the nature of sentient knowledge, by some determined effort, you shall attain the supreme state.

*AB. saMvittatve zodhitatvam padArthe | samAnam pUrveNa ||

#vid . #saMvitta not found elsewhere. As sam.vitta, "discovered".

#zodhita . mfn. cleansed , purified refined corrected &c. ; removed Ka1m. ; justified , exculpated Mn. viii , 202 ; discharged , liquidated (as a debt) W.

 

संवेद्ये केवले ध्यानम् सम्भवति राघव

saMvedye kevale dhyAnam na sambhavati rAghava |

सर्वत्र सम्भवाद् अस्याः सम्वित्तेर् एव सर्वदा ॥५।९२७॥

sarvatra sambhavAt_asyA: saMvitte:_eva sarvadA ||5|92|7||

.

whin saMvedya.to.be.understood/intelligible.e kevala.entirety/whole.e dhyAna.meditation.m na.no/not sambhavati.manifest/becoming, Raaghava, + sarvatra.everywhere/when sambhava.becoming.

thru manifesting everywhere

in.this f. @ saMvitti.effective.awareness.e: only always/everywhen

.

*vlm.7. It is not possible, O Ráma!

to know the knowable Spirit at once in your understanding,

unless you think of it continually in your consciousness,

(The Divine Spirit is knowabie in our spirits and consciousness and by own intuition only).

*sv. …. by contemplating the infinite consciousness, too, you can rest in the supreme state: but that demands greater effort.

*m. 7.8 Meditation on pure sentient knowledge or object is not capable of achieving the goal of reaching the supreme state. Because everywhere what is available is only sentient consciousness. Whatever you think, see and do all are sentient alone.

* whin saMvedya.to.be.understood/intelligible.e kevala.entire/whole.e dhyAna.meditation.m na.no/not sambhavati.manifest/becoming, Raaghava, + sarvatra.everywhere/when sambhava.becoming.manifest.At asyA:.in.this f. saMvitti.effective.awareness.e: eva.very/only/indeed sarvadA.always/everywhen

 

यच् चिन्तयसि यद् यासि यत् तिष्ठसि करोषि

yat_cintayasi yat_yAsi yat tiSThasi karoSi ca |

तत्र तत्र स्थिता संवित् संविद् एव तदेव सा ॥५।९२८॥

tatra tatra sthitA saMvit saMvit_eva tadeva sA ||5|92|8||

.

yat_cintayasi what you conceive yat_yAsi to which you come 

yat tiSThasi karoSi ca what you remain.as and effect 

tatra tatra sthitA saMvit saMvideva tadeva sA

.

*vlm.8. Whatever thou thinkest and wherever thou goest and dost remain, is all known to thee in thy consciousness; and so it is the conscious soul which is the seat of God, and wherein He is to be sought and seen. (So says Maulana Rumi:..I sought him everywhere and found him nowhere; I looked within myself and found him there).

*m. 7.8 Meditation on pure sentient knowledge or object is not capable of achieving the goal of reaching the supreme state. Because everywhere what is available is only sentient consciousness. Whatever you think, see and do all are sentient alone.

*sv.8 Meditation is not possible on objects of experience: for they exist only in consciousness or the self.

 

वासना.सम्परित्यागे यदि यत्नम् करोषि

vAsanA.samparityAge yadi yatnam karoSi ca |

तत् ते शिथिलताम् यान्ति सर्व=आधि.व्याधयः क्षणात् ॥५।९२९॥

tat te zithilatAm yAnti sarva=Adhi.vyAdhaya: kSaNAt ||5|92|9||

.

whin vAsanA.Vaasanaa.Imprint.samparityAga.abandoning.e yadi.if  yatna.effort.m karoSi.you.will.do/make ca.also/and + to that  zithila.loose/slack/supple/unsteady...ness.m yAnti.they.come

sarva.all/everything.Adhi.Affecting vyAdhi.infecting.aya: kSaNAt.suddenly/in.a.moment

.

*vlm.9. If you will but strive, Ráma, to renounce your earthly appetites; you will get yourself loosened from all its bonds and diseases and dangers.

*sv.9.13 But if you strive to destroy the conditioning (the concepts, notions, habits, etc. ), then in a moment all you errors and illnesses will vanish. However, this is more difficult than the ones described earlier. For, until the mind is free from the movement of thought, cessation of conditioning is difficult, and vice versa; and unless the truth is realised, the mind does not cease to function, and vice versa. Yet, again, until the conditioning ceases, the unconditioned truth is not realised, and vice versa.

*m. 9.10 If you can try to discard vasanas, then, all your mental and physical ailments and disabilities will vanish. But this discarding of vasanas is extremely difficult. It is like uprooting Sumeru mountain.

 

पूर्वेभ्यस् तु प्रयत्नेभ्यो विषमो ऽयम् हि संस्मृतः

pUrvebhya:_tu prayatnebhya:_viSama:_ayam hi saMsmRta: |

दुःसाध्यो वासनात्यागः सुमेरु.उन्मूलनाद् अपि ॥५।९२।१०॥

du:sAdhya:_vAsanAtyAga: sumeru.unmUlanAt_api ||5|92|10||

.

@ the pUrva.former/prior.ebhya: tu.but/however prayatna.xx.s.ebhya: viSama.xx.: ayam.this.there hi.for/since saMsmRta.xx.: + du:.bad/ill.sAdhya.xx.: vAsanA.Vaasanaa.Imprint.tyAga.xx.:.xx.

sumeru.so.Meru.unmUlana.uprooting.At api.tho/even

.

*vlm.10. Of all others which have been said before, it is the most difficult task to get rid of one's earthly desires; and it is impossible to root them out of the mind, as it is to uproot the mount Meru from its basis.

*m. 9.10 If you can try to discard vasanas, then, all your mental and physical ailments and disabilities will vanish. But this discarding of vasanas is extremely difficult. It is like uprooting Sumeru mountain.

*sv.9.13 But if you strive to destroy the conditioning (the concepts, notions, habits, etc.), then in a moment all you errors and illnesses will vanish. However, this is more difficult than the ones described earlier. For, until the mind is free from the movement of thought, cessation of conditioning is difficult, and vice versa; and unless the truth is realised, the mind does not cease to function, and vice versa. Yet, again, until the conditioning ceases, the unconditioned truth is not realised, and vice versa.

 

यावद् विलीनम् मनो तावद् वासनाक्षयः

yAvat_vilInam na mana:_na tAvat_vAsanAkSaya: |

क्षीणा वासना यावच् चित्तम् तावन् शाम्यति ॥५।९२।११॥

na kSINA vAsanA yAvat_cittam tAvat_na zAmyati ||5|92|11||

.

so.long.as Mind has not subsided

so too there is no destruction of vAsanAs

:

a vAsanA is not destroyed

so.long.as Affective mind exists,

so too it is not pacified

.

yAvat vilInam na manas na tAvat vAsanAkSaya: + na kSINA vAsanA yAvat cittam tAvat_na zAmyati

.

*vlm. ... you cannot get rid of your desires ...

*jd. vAsanA may indeed be a "desire" for moralists;

but dislike is also a vAsanA in yv.FM.

the Term must be seen in the context of <heyopAdeya>.

sv's "conditioning" is a better reading.

 

यावन् तत्त्व.विज्ञानम् तावच् चित्त.शमः कुतः

yAvat_na tattva.vijJAnam tAvat_citta.zama: kuta: |

यावन् चित्त.उपशमो तावत् तत्त्व.वेदनम् ॥५।९२।१२॥

yAvat_na citta.upazama:_na tAvat tattva.vedanam ||5|92|12||

.

yAvan_na tattva.vijJAnam – so.long.as Thatness is not understood

tAvat_citta.zama: kuta: . then how is there quiet for Affective mind?

yAvan_na citta.upazama: . so.long.as Affective mind is not at peace

na tAvat tattva.vedanam – so too there is no knowing Thatness.

*vlm.12. Until you know the truth, you cannot have tne peace of your mind; and so.long.as you are a stranger to your mental tranquility, you are barred from knowing the truth.

*m. 11.14. As long as one does not acquire knowledge of truth, mind will not quieten and vanish. As long as mind does not quieten, it is not possible to get to know the fundamental cosmic principle.

*sv.9.13 ... For, until the mind is free from the movement of thought, cessation of conditioning is difficult, and vice versa; and unless the truth is realised, the mind does not cease to function, and vice versa. Yet, again, until the conditioning ceases, the unconditioned truth is not realised, and vice versa.

 

यावन् वासना.नाशस् तावत् तत्त्व.आगमः कुतः

yAvat_na vAsanA.nAza:_tAvat tattva.Agama: kuta: |

यावन् तत्त्व.सम्प्राप्तिर् तावद् वासना.क्षयः ॥५।९२।१३॥

yAvat_na tattva.samprApti:_na tAvat_vAsanA.kSaya: ||5|92|13||

.

so.long.as the vAsanA.Traces are not removed

how do you come to Thatness?

so.long.as Thatness is not got

there is no destruction of the Traces

.

*vlm.13. As long you do not shun your desires, you cannot come to the light of truth; nor can you come to know the truth, unless you disown your earthly desires.

*m. Where is the question of knowing the cosmic nature as long as vasanas remain undissolved? As long as vasanas remain, there is no question of knowledge. Dissolution of mind, knowledge of cosmic nature, and dissolution of vasanas : these three are mutually causing. And so very difficult to handle.

*sv. ... until the mind is free from the movement of thought, cessation of conditioning is difficult, and vice versa; and unless the truth is realised, the mind does not cease to function, and vice versa. Yet, again, until the conditioning ceases, the unconditioned truth is not realised, and vice versa.

*jd. . yAvan_na vAsanA.nAza: So long as there is no destruction of vAsanA Traces tAvat tattvAgama: kuta: thus.much how is there coming to Thatness? yAvan_na tattva.samprApti: So long as Thatness is not got na tAvat_vAsanA.kSaya: there is not that much destruction of the Traces.

 

तत्त्व.ज्ञानम् मनोनाशो वासनाक्षय* एव

tattva.jJAnam mana:.nAza:_vAsanAkSaya* eva ca |

मिथः कारणाताम् गत्वा दुःसाध्यानि स्थितान्य्_अतः ॥५।९२।१४॥

mitha: kAraNAtAm gatvA du:sAdhyAni sthitAni_ata: ||5|92|14||

.

tattva.jJAnam

Thatness.Wisdom

mano.nAza:

Mind.destroyer

vAsanÂkSaya_eva ca .   

mitha:

together

kAraNAtAm gatvA  

du:sAdhyAni sthitAni_ata:  

*vlm.14. Hence the knowledge of truth, subjection of the mind, and abandonment of desires, are the joint causes of spiritual bliss; which is otherwise unattainable by the practice of any one of them singly.

*m. 11.14. Where is the question of knowing the cosmic nature as long as vasanas remain undissolved? As long as vasanas remain, there is no question of knowledge. Dissolution of mind, knowledge of cosmic nature, and dissolution of vasanas : these three are mutually causing. And so very difficult to handle.

*sv.14.16 Since realisation of truth, cessation of the mind and the ending of conditioning are interwoven, it is extremely difficult to deal with them individually and separately. ...

Ott.affix –tA / .tvam . * tattva is commonly translated "truth"—a meaningless term since both sides of an argument claim to know it. in yv.Fm tat.tva That.ness as in the Great Saying <tattvamasi> which may be read <tattvam asi> "You are Thatness" or <tat tvam asi> "You are That". in reading abstract nouns, note that –tA is usually Affective while –tvam is Effective: .tA is the program, .tvam its activation.

 

तस्माद् राघव यत्नेन पौरुषेण विवेकिना

tasmAt_rAghava yatnena pauruSeNa vivekinA |

भोग.इच्छाम् दूरतस् त्यक्त्वा त्रयम् एतत् समाश्रयेत् ॥५।९२।१५॥

bhoga.icchAm dUra.ta:_tyaktvA trayam etat samAzrayet ||5|92|15||

.

thus, rAghava,

by the personal effort of the Discerning yogI

having cast the wish for enjoyment far away

he should have recourse to this Triad

.

tasmAt, rAghava, yatnena pauruSeNa vivekinA + bhoga.icchAm dUra.ta:_tyaktvA trayam etat samAzrayet

.

*m. 15.21 . O rAghava, because of such inter dependence one has to distance himself from pleasures with intelligent discrimination with human effort. All the three must be attempted together, again and again.

*vlm.15. Therefore, O Ráma? the wise man should betake himself, to the practice of all these triple virtues at once; and abandon his desire of worldly enjoyments, with the utmost of his manly efforts.

 

सर्वथा ते समम् यावn स्वभ्यस्ता मुहुर्मुहुः

sarvathA te samam yAvat_na svabhyastA muhur.muhu: |

तावन् पद.सम्प्राptir भवty_अपि समाशतैः ॥५।९२।१६॥

tAvat_na pada.samprApti:_bhavati_api samAzatai: ||5|92|16||

.

sarvathA te samam

in every way they are the Same

yAvan_na

as long as youve not done your practise

muhur.muhu:

again&again 

tAvan_na pada.samprAptir 

thus long the state is not attained

bhavati_api samAzatai:  

*vlm.16. Unless you become a complete adept, in the practice of this triplicate morality; it is impossible for you to attain to the state of divine perfection, by your mere devotion during a whole century.

*AB. samam yugapat | samAzatai:_varSa.zatai: ||

 

वासनक्षय.विज्ञान=मनोनाशा* महामते

vAsanÂkSaya.vijJAna=mana:nAzA mahAmate |

सम.कालम् चिर.अभ्यस्ता* भवन्ति फलदा* मुने ॥५।९२।१७॥

sama.kAlam cira.abhyastA bhavanti phaladA mune ||5|92|17||

.

vAsanA.a/kSaya.vijJAna=mano.nAzA  

mahAmate  

samakAlam cira.abhyastA: bhavanti phaladA: mune  

*vlm.17. Know ye, O highminded Muni! that it is the simultaneous attainment of divine knowledge, in combination with the subjection of the mind and its desires, that is attended with the efficacy of Divine presence.

*m. 15.21. O rAghava, because of such inter dependence one has to distance himself from pleasures with intelligent discrimination with human effort. All the three must be attempted together, again and again. This effort can be for a long time.

*sv.17.24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

 

एक.एकशो निषेव्यन्ते यद्य्_एते चिरम् अप्य्_अलम्

eka.ekaza:_niSevyante yadi_ete ciram api_alam |

तत्र सिद्धिम् प्रयच्छन्ति मन्त्राः संकीलिता* इव ॥५।९२।१८॥

tatra siddhim prayacchanti mantrA: saMkIlitA:_iva ||5|92|18||

.

eka.ekazas one.by.one

niSevyante being practised   

yadi_ete ciram api_alam if these are long enuf

tatra siddhim prayacchanti  

mantrA: saMkIlitA:_iva  

*vlm.18. The practice of any one of these, in disjunction from the others, is as fruitless as imprecations of one's death or derangement of understanding: (i.e. no one's curse, can effect any evil on another).

*m. 15.21. Even if they are practiced individually, they can not yield the desired fruit. A soldier can not try to face the enemy individually one by one. Only when they are practiced together with a feeling of detachment, the supreme state of Brahman can be achieved.

*sv.17.24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

*VA. practiced individually, even for a long time, they do not give
result, like mantras said in dream or by a fool (example is not clear)

*AS: I am not sure where you got the "fool" and the "dream"(:.))


The AB commentary interprets saMkIlita mantras as (mantras) bound or restricted by various causes like fainting, death etc. as described in the mantrazAstra.
I might suggest a different meaning. Mantras often have kIla or bIja special sounds which are required to be recited before the mantra for proper results. Mantras that have such seeds and are used without them are said to fail. (You might have seen senseless syllables like hrIm, klIm etc.)

#saMkila: . (said to be fr. #zam + kil) a burning torch , fire.brand L

#saMkIla: . N. of a man (v.l. saMkIrNa) Cat.

 ##sev . #niSevita . visited, frequented, occupied, held, practised, observed, approached, resorted to, attended, served, honoured, obeyed .

 

चिर.काल.उपरचिता* अप्य्_एते सुधिया_अपि

cira.kAla.uparacitA* api_ete sudhiyA_api ca |

एकशः परम् अभ्येतुम् शकाः सैनिका* इव ॥५।९२।१९॥

ekaza: param abhyetum na zakA: sainikA* iva ||5|92|19||

.

cira.kAla.uparacitA: api ete sudhiyA: api ca + ekaza: param abhyetum na zakA: sainikA: iva

.

*vlm.19. Though the adept may be long inured in the practice of these virtues; yet none of them will help him singly to approach to the Supreme; as no single soldier or regiment can dare advance before the adverse host. (Here is pun of the word, param

signifying both the Supreme and the enemy).

*m. 15.21. Even if they are practiced individually, they can not yield the desired fruit. A soldier can not try to face the enemy individually one by one. Only when they are practiced together with a feeling of detachment, the supreme state of Brahman can be achieved.

*sv.17.24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

*AB. param zatrum param AtmAnam ca abhimukhyata etum gantum ||5|92|

 ##rac . #uparac upa.rac uparacati . produce, make, form, cause, effect. •• #uparacita. . constructed, formed, made, prepared +

#ekazas .ind.. one by one, severally, seriatim. • #anekazas . pibanti pAMsavo raktam kravyAdAz ca apy an.ekaza: y1021.029 .

 

समम् उद्योगम् आनीताः सन्त* एते हि धीमता

samam udyogam AnItA: santa* ete hi dhImatA |

संसार.अब्धि निकृन्तन्ति जलान्य्_अद्रि.तटान् इव ॥५।९२।२०॥

saMsAra.abdhi nikRntanti jalAni_adri.taTAn_iva ||5|92|20||

.

samam udyogam AnItA: santa_ete hi dhImatA + saMsAra.abdhi nikRntanti jalAni adri.taTAn_iva

.

*vlm.20. These virtues being brought under the practice of the wiseman, by his undivided attention and vigilence; will break down every obstacle on his way, like the current of a confluence of three streams, carrying away a rock from the coast.

*m. 15.21. Even if they are practiced individually, they can not yield the desired fruit. A soldier can not try to face the enemy individually one by one. Only when they are practiced together with a feeling of detachment, the supreme state of Brahman can be achieved.

*sv.17.24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

#udyoga

*santa:

#nikRntanti  

#taTa

 

वासनाक्षय.विज्ञान.मनोनाशाः प्रयत्नतः

vAsanAkSaya.vijJAna.mana:.nAzA: prayatnata: |

समम् सेव्यास्_तव चिरम् तेन, तात, लिप्यसे ॥५।९२।२१॥

samam sevyA:_tava ciram tena, tAta, na lipyase ||5|92|21||

.

vAsanÂkSaya.vijJAna.mano.nAzA: understanding the process of thinning your Vásanà Conditioning

prayatnata: effortfully 

samam sevyA:_tava ciram . be for each a longtime servant

tena tAta na lipyase . That.way, cousin, you won't be contaminated.

*AB. na lipyase alepake svabhAve sthAsyasi ||5|92|

*vlm.21. Accustom yourself with diligence, to destroy the force of your mind and its desires and feelings; and habituate your intellect to the acquisition of knowledge with equal ardour, and you will escape from every evil and error of the world.

#tAta m. (cf. <tata>RV) a father (in comp.); tAta voc. a term of affection addressed to a junior or senior. I translate according to the circumstances of the dialog: sometimes as "O uncle", or "Sir"; or else as the country "cousin", y5092.021. tAtAs, voc. pl. y1022.038 y2009.037.

 

त्रिभिर् एतैश् चर.अभ्यस्तैर् हृदय.ग्रन्थयो दृढाः

tribhi:_etai:_cara.abhyastai:_hRdaya.granthaya:_dRDhA: |

निःशेषम् एव त्रुड्यन्ति बिस*च्छेदाद् गुणा* इव ॥५।९२।२२॥

ni:zeSam eva truDyanti bisa*chedAt_guNA* iva ||5|92|22||

.

tribhi: etai: cara.abhyastai: hRdaya.granthaya: dRDhA: + ni:zeSam eva truDyanti bisa.chedAt guNA: iva

.

*vlm.22. Having mastered these triple virtues; you will cut asunder your heart strings of worldly affections; as the breaking of the lotus.stalk severs its interior fibres.

*m. 22.26. When all these three are practiced together for a long time then all the nodes in the heart will be loosened.

*sv.17.24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

#abhyasta

#truDyati

*bisa.cheda

 

जन्म.अन्तर.शत.अभ्यस्ता, राम, संसार.संस्थितिः

janma.antara.zata.abhyastA, rAma, saMsAra.saMsthiti: |

सा चिर.अभ्यास.योगेन विना क्षीयते क्वचित् ॥५।९२।२३॥

sA cira.abhyAsa.yogena vinA na kSIyate kvacit ||5|92|23||

.

janma.antara.zata.abhyastA – practiced in former births

rAma,

saMsAra.saMsthiti: . established in saMsAra +

sA cira.abhyAsa.yogena vinA . without long yogic practice

na kSIyate kvacit – it is not destroyed anyhow.

*Samvid.1779.y5.92.23. Rama! That continuance in the course of worldly life, accustomed to during hundreds of different births, is not destroyed anywhere without the employment of repeated practice for a long time.

*vlm.23. The reminiscence of worldliness, which is inherited and strengthened in the long course of a hundred lives (or transmigrations of the soul), is hard to be removed with the assiduous practice of these triple virtues.

*m. 22.26. O Rama, this state of 'samsara' has been practiced through millions of births. And so unless the effort is continued for a long time, this 'samsara' will not dissolve.

*sv.17.24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

 

गच्छन् शृण्वन् स्पृशञ् जिघ्रंस्*तिष्ठञ् जाग्रत्.स्वपंस्*था

gacchan zRNvan spRzan_jighran*tiSThan_jAgrat.svapan*_tathA |

श्रेयसे परमाय_अस्य त्रयस्य_अभ्यासवान्_भव ॥५।९२।२४॥

zreyase paramAya_asya trayasya_abhyAsavAn_bhava ||5|92|24||

.

gacchan_zRNvan_spRzaJ_jighraM:_tiSThaJ

jAgrat.svapan tathA – waking.dreaming so

zreyase paramAya_asya trayasya  

abhyAsavAn_bhava  

*vlm.24 Continue to practice these at all times of your life; whether when you sit quiet or move about; or talk or listen to, another or when you are awake or asleep; and it will redound to your greatest good.

*m. Whatever one is doing whether eating, walking, sitting or sleeping etc. one has to continue his practice unceasingly. Along with discarding of vasanas, wise men say that 'pranayama' should be practiced. With this mind reaches the state 'absence of mind.' Do as you please.

*sv.17.24 Wise ones declare that the abandonment of conditioning and the restraint of prANa are of equal effect: hence, one should practise them simultaneously.

 

वासना.सम्परित्याग.समम् प्राण.निरोधनम्

vAsanA.samparityAga.samam prANa.nirodhanam |

विदुस् तत्त्व.विदस् तस्मात् तदा_अप्य्_एवम् समाहरेत् ॥५।९२।२५॥

vidu:_tattva.vida:_tasmAt tadA_api_evam samAharet ||5|92|25||

.

vAsanA.samparityAga.samam  

prANa.nirodhanam – the restraint of prANa.Air

vidu:_tattva.vida: . the Thatness.knowers know

tasmAt tadA_api_evam samAharet

.

* >jna is Affective Knowledge that connotes;

>vid is Effective knowledge that denotes.

*vlm.25. The restraining of respirations also, is tantamount to the restraint put upon your desires; then you must practise this likewise, according to the directions of the wise.

*m. 22.26. O Rama, this state of 'samsara' has been practiced through millions of births. And so unless the effort is continued for a long time, this 'samsara' will not dissolve. Whateven one is doing whether eating, walking, sitting or sleeping etc. one has to continue his practice unceasingly. Along with discarding of vasanas, wise men say that 'pranayama' should be practiced. With this mind reaches the state 'absence of mind.' Do as you please.

*sv.25.34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means. When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning. Then the mind ceases. It is not possible ta:_akill the mind' without proper methods.

 

वासना.सम्परित्यागाc चित्तम् गच्छty_अचित्तताम्

vAsanA.samparityAgAt_cittam gacchati_acittatAm |

प्राण.स्पन्द.निरोधाc यथा_इच्छसि तथा कुरु ॥५।९२।२६॥

prANa.spanda.nirodhAt_ca yathA_icchasi tathA kuru ||5|92|26||

.

vAsanA.samparityAgAt 

when the vAsanA.Robe is stripped.away the Affected thought goes to an  unAffected State

cittam gacchati_acittatAm  

prANa.spanda.nirodhAt ca 

and so prANa is restrained 

yathA_icchasi tathA kuru

as you wish thus do

*vlm.26. By renunciation of desire, the mind is reduced to an insensible and dead block; but by restraining your breathing, you can do whatever you like. By the practice of the pránayáma, the yogi identifies himself with the Supreme, and can do all things as the Deity.

*m. 22.26. ... Along with discarding of vasanas, wise men say that 'pranayama' should be practiced. With this mind reaches the state 'absence of mind.' Do as you please.

*sv.25.34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means. When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning.

 

प्राणायाम=चिर.अभ्याsair युक्त्या गुरु.दत्तया

prANAyAma=cira.abhyAsai:_yuktyA ca guru.dattayA |

आसन.आसन.योगेन प्राण.स्पndo निरुद्ध्यते ॥५।९२।२७॥

Asana*ASana.yogena prANa.spanda:_niruddhyate ||5|92|27||

.

prANAyAma=cira.abhyAsai:  with long practice of breath.control  yuktyA ca guru.dattayA  as instructed by a teacher Asana*ASana.yogena sitting in yogic posture

prANa.spanda:_niruddhyate the vibration of prANa is restrained. 

*vlm.27. By the protracted practice of restraining the breathing, according to the directions given by the guru; and by keeping the erect posture, and observing the rules of diet &c. one must restrain his respiration.

*sv.25.34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means.

*m. 27.32 . Prana can be controlled by practising a Guru.given system.(astanga yoga too can be helpful). Vasana will not be active if one can see the reality behind phenomena. Then from the very beginning things will appear non.material, real and non.sentient. If form is recognized, then knowledge will not increase while vasana increases. Leaving aside the thoughts about the world, if one works in the world with detachment, then vasana will decline. If one can recognize the nature of body as something that wears out and decays, then vasana will not be active. When the lordship and powers of vasana decrease/ completely destroyed, then mind will become inactive. When wind ceases to blow, dust in space settles down without flying around. Similarly when prana ceases, becomes calm, mind also quietens or ceases its activity. Because mind is movement of prana alone. And so world arises like sweepings of dust. Therefore the best effort of a person is to conquer the movements of prana. In fact it is his duty. This must be done repeatedly.

* prANAyAma=cira.abhyAsai:  with long practice of breath.control  yuktyA ca guru.dattayA  as instructed by a teacher Asana*ASana.yogena sitting in yogic posture  prANa.spanda:_niruddhyate the vibration of prANa is restrained. 

 

यथा.भूत.अर्थ=दर्शित्वाद् वासना प्रवर्तते

yathA.bhUta.artha=darzitvAt vAsanA na pravartate |

आदाव्_अन्ते वस्तूनाम् अविसंवादि यत् स्थितम् ॥५।९२।२८॥

Adau_ante ca vastUnAm avisaMvAdi yat sthitam ||5|92|28||

.

yathA.bhUta.artha=darzitvAt vAsanA na pravartate + Adau_ante ca vastUnAm avisaMvAdi yat sthitam . what remains consistent with the realities at the beginning and end

.

#pravartate

*vlm.28. By right observation of the nature of things, we can have no desires for any thing (which is so frail and false); and there is nothing which is the same or remains unchanged from first to last, except the unchangeable nature of the Deity, which must be the only desirable object.

*m. 27.32 . Prana can be controlled by practising a Guru.given system.(astanga yoga too can be helpful). Vasana will not be active if one can see the reality behind phenomena. Then from the very beginning things will appear non.material, real and non.sentient. If form is recognized, then knowledge will not increase while vasana increases. Leaving aside the thoughts about the world, if one works in the world with detachment, then vasana will decline. If one can recognize the nature of body as something that wears out and decays, then vasana will not be active. When the lordship and powers of vasana decrease/ completely destroyed, then mind will become inactive. When wind ceases to blow, dust in space settles down without flying around. Similarly when prana ceases, becomes calm, mind also quietens or ceases its activity. Because mind is movement of prana alone. And so world arises like sweepings of dust. Therefore the best effort of a person is to conquer the movements of prana. In fact it is his duty. This must be done repeatedly.

*sv.25.34 When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning. Then the mind ceases. It is not possible ta:_akill the mind' without proper methods.

 #vad . #saMvad . #visaMvAdin .विसंवादिन् .adj.. Disappointing, deceiving. • Inconsistent, contradictory. .3 Differing, disagreeing; वयोवेषविसंवादि रामस्य तयोस्तदा VR.15.67. • Fraudulent, crafty. • .mfn.. breaking one's word; disagreeing _rAjat. • #visaMvAditA the breaking one's word , breach of promise (in #avisaMvAditA _kAm.); contradiction , disagreement with (instr.) Sa1h.

 

रूपम् d.दर्शनम् ज्ञानम् क्षीयते तेन वासना

rUpam tat.darzanam jJAnam kSIyate tena vAsanA |

निःसङ्ग.व्यवहारित्वाd भव.भावन.वर्जनात् ॥५।९२।२९॥

ni:saGga.vyavahAritvAt_bhava.bhAvana.varjanAt ||5|92|29||

.

rUpa.form.m tat.hit/that.darzana.m jJAna.knowledge/Wisdom.m kSIyat*e tena.thereby/thus vAsanA.Vâsanâ.Trace\Conditioning + ni:saGga.connection/contact.vyavahAri*tva.-ity.at bhava.become!/origin/becoming.bhAvana.effecting/imagining.varjana*at

.

darzana

kSIyat*e

vyavahAri*tva.-ity.at

varjana

.

*vlm.29. It is the sight and knowledge of God, that serve to weaken our worldly desires; and so will our avoidence of society and worldly thoughts; (will put an end to our earthly desires).

*m. 27.32. ... Vasana will not be active if one can see the reality behind phenomena. Then from the very beginning things will appear non.material, real and non.sentient. If form is recognized, then knowledge will not increase while vasana increases. Leaving aside the thoughts about the world, if one works in the world with detachment, then vasana will decline...

*sv.25.34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means. When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning. Then the mind ceases. It is not possible ta:_akill the mind' without proper methods.

 

शरीर.नाश=दर्शित्वाद् वासना प्रवर्तते

zarIra.nAza=darzitvAt_vAsanA na pravartate |

वासना.विभवे नष्टे चित्तम् सम्प्रवर्तते ॥५।९२।३०॥

vAsanA.vibhave naSTe na cittam sampravartate ||5|92|30||

.

zarIra.nAza=darzitva.at vAsanA na pravartat.e + vAsanA.vibhava.i naSTa.i citta.m sampravartat.e

.

*vlm.30. Seeing the dissolution of human bodies, we cease to desire our worldly goods; and so also the loss of desired objects, puts a check to our desiring them any more.

*m. ... If one can recognize the nature of body as something that wears out and decays, then vasana will not be active. When the lordship and powers of vasana decrease/ completely destroyed, then mind will become inactive.

 

संशान्ते पवन.स्पन्दे यथा पांसुर् नभस्तले

saMzAnte pavana.spande yathA pAMsu:_nabhastale |

यः प्राण.पवन.स्पन्दश् चित्त.स्पन्दः * एव हि ॥५।९२।३१॥

ya: prANa.pavana.spanda:_citta.spanda: sa* eva hi ||5|92|31||

.

saMzAnte pavana.spande

... when the vibration of airs is quieted

yathA pAMsu:_nabhastale

like dust settling to the ground

 

ya: prANa.pavana.spanda: . whatever is vibration of the prAna.Airs

citta.spanda: sa eva hi . is that very vibrant affective mind.

*vlm.81. As the flying dust is set on the ground, after the gust of the wind is over; so the flying thoughts of the mind are stopped, when our breathings are put to a stop: they being the one and the same thing. (Swedenborg saw the intimate connection

between thought and vital life. He says "thought commences and corresponds with vital respiration. A long thought draws a long breath, and a quick one is attended with rapid vibrations of breath").

*m. 27.32 . When wind ceases to blow, dust in space settles down without flying around. Similarly when prana ceases, becomes calm, mind also quietens or ceases its activity. Because mind is movement of prana alone. And so world arises like sweepings of dust. Therefore the best effort of a person is to conquer the movements of prana. In fact it is his duty. This must be done repeatedly.

 *** part. *hi .ind.. (used as a particle [cf. #ha and #gha] and usually denoting) for, because, on account of (never standing first in a sentence , but generally after the first word, sometimes after pronouns; e.g. <sarva:_hi_pRtanA_jigISati>, "for everybody wishes to win battles"; <bhavAn_hi_pramANam>, "for your honour is the authority"; <tathA_hi> , "for example", "accordingly"; <na hi> or <nahI>, for "not", "not at all") RV. &c. &c.; just , pray , do (with an Impv. or Pot. emphatically ; sometimes with Indic., e.g. <pasyAma:_hi", "we will just see") ib.; indeed , assuredly , surely , of course , certainly (<hi vai>, "most assuredly"; <hi.tu> or <hi.punar>, "indeed.but"; often a mere expletive , esp. to avoid a hiatus , sometimes repeated in the same sentence; #hi} is also said to be an interjection of envy, contempt, hurry, &c.).

 

तस्माज् जगति जायन्ते पांसवो ऽवकराद् इव

tasmAt_jagati jAyante pAMsava:_avakarAt_iva |

प्राण.स्पन्द.जये यत्नः कर्तव्यः धीमता.उच्चकैः ॥५।९२।३२॥

prANa.spanda.jaye yatna: kartavya: dhImatA.uccakai: ||5|92|32||

.

... tasmAt_jagati jAyante  

from That in the world they are born  

pAMsava:_avakarAt_iva  

like dust blown from a dustheap  

prANa.spanda.jaye yatna: 

an effort to subdue the prANic vibration

kartavya: dhImatA.uccakai:

should be made by the high.minded

... 

*vlm.32. From this correspondence of the motion of thoughts with the vibrations of breath, there is heaved a large mass of worldly thoughts resembling heaps of dust on earth. Let therefore the intelligent men try their utmost to suppress their breath; (inorder to stop the assemblage of their thoughts also).

*vlm.p.32 From this correspondence of the motion of thoughts with the vibrations of breath, there is thrown up a large mass of worldly thoughts resembling heaps of dust on earth. Therefore let intelligent men try their utmost to suppress their breath.

*m. 27.32 . When wind ceases to blow, dust in space settles down without flying around. Similarly when prana ceases, becomes calm, mind also quietens or ceases its activity. Because mind is movement of prana alone. And so world arises like sweepings of dust. Therefore the best effort of a person is to conquer the movements of prana. In fact it is his duty. This must be done repeatedly.

*sv.25.34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means. When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning. Then the mind ceases. It is not possible ta:_akill the mind' without proper methods.

  

उपविश्य.उपविश्य_एक.चित्तकेन मुहुर्मुहुः

upavizya.upavizya_eka.cittakena muhurmuhu: |

अथवा_एनम् क्रमम् त्यक्त्वा चित्त.आक्रमणम् एव चेत् ॥५।९२।३३॥

athavA_enam kramam tyaktvA citta.AkramaNam eva cet ||5|92|33||

.

upavizya.upavizya eka.cittakena 

... having become immersed in a single Affectation 

again&again 

athavA_enam kramam tyaktvA 

or.else having abandoned this process 

citta.AkramaNam eva cet

if the Affection is thus subdued

... 

*vlm.p.33 Or do away with this process of hatha yoga (if it be hard for you) and sit quietly to suppress your fleeting thoughts at all times.

*m. 33.38 . O Rama, in case you are not enthused by this kind of sequence and are interested in the way of overwhelming mind, you will achieve your goal after a very long time. Mind can not be vanquished without some strategy and skilful plan/device. A wild and arrogant elephant can not be brought under control without an elephant goad.

*m. 33. Or do away with this process of the Hathá Yogis (if it be hard for you to suppress your breath), and sit quietly to suppress your fleeting thoughts only at all times.

*VA. here I read it as connected with previous . (previous) learned ones should put great efforts to win over prana.movement, time after time putting it back in one place by the mind. Or, if negated gradually, mind gradually shines and (next) you reach the greatest state after some long time.

*AS: ... the first line says repeatedly sitting down with concentrated mind (i.e. repeatedly practicing sitting meditation). The second line says (in case you prefer a different way ) if instead of this (physical technique of haThayoga) a direct attack on mind control is preferred one reaches that stage (of mind control) after a long time. Note the construction "cet rocate" which means "if desired" It is proposed that the mind control benefits from some trick, like using a goad for controlling an elephant.

* upavizya.upavizya eka.cittakena ... having become immersed in a single Affectation again&again athavA_enam kramam tyaktvA or.else having abandoned this process  citta.AkramaNam eva cet if the Affection is thus subdued... 

 

 

रोचते तत् तदाप्नोषि कालेन बहुना पदम्

rocate tat tadApnoSi kAlena bahunA padam |

शक्यते मनो जेतुम् विना युक्तिम् अनिन्दनाम् ॥५।९२।३४॥

na zakyate mana:_jetum vinA yuktim a.nindanAm ||5|92|34||

.

...

rocate tat

tad/tadA ApnoSi  that/then you get  

kAlena bahunA  after a long time

padathe state  

na zakyate mana:_jetum   

vinA yuktim a.nindanAm

.  

*Samvid.1922/34b,35a. The mind [manas] cannot be controlled without blameless (or proper) means, as a mad and wicked elephant (cannot be controlled) without a goad.

*vlm.34. If you want to keep your control over the mind, you will be able to do so in the course of a long time; because it is not possible to subdue the mind without the discipline of strict reason.

*m. 33.38 . O Rama, in case you are not enthused by this kind of sequence and are interested in the way of overwhelming mind, you will achieve your goal after a very long time. Mind can not be vanquished without some strategy and skilful plan/device. A wild and arrogant elephant can not be brought under control without an elephant goad.

*sv.25.34 Prana is restrained by the practice of prANayama and the yoga asana, as taught by the guru, or by other means. When desires, aversions and cravings do not arise in the mind even though their objects are seen in front, then it is to be inferred that mental conditioning has weakened; thence wisdom arises, further weakening the conditioning. Then the mind ceases. It is not possible ta:_akill the mind' without proper methods.

 

अङ्कुशेन विना मत्तम् यथादुष्टम् मतङ्गजम्

aGkuzena vinA mattam yathAduSTam mataGga.jam |

अध्यात्म.विद्या=धि.गमः साधु.सङ्गम* एव ॥५।९२।३५॥

adhyAtma.vidyA=dhi.gama: sAdhu.saGgama* eva ca ||5|92|35||

.

aGkuzena vinA mattam without a goad when it is wild 

yathAduSTam mataGga.jam + adhyAtma.vidyA=dhi.gama: sAdhu.saGgama eva ca

...

*Samvid.1922/34b,35a. The mind cannot be controlled without blameless (or proper) means, as a mad and wicked elephant (cannot be controlled) without a goad.

*Samvid.1925/35b,36 – The acquisition (or mastery) of the science of the Supreme Spirit, the association of sages, the complete renunciation of desires and the stopping of the movements of prANa—these are indeed the perfect means in the conquest of the mind.

*m. Mind can not be vanquished without some strategy and skilful plan/device.

A wild and arrogant elephant can not be brought under control without an elephant goad. Spiritual knowledge, association with wise people, ...

*vlm.35. As it is impossible to restrain the infuriate elephant without its goading; so it is not possible for you to curb your indomitable mind, without the help of spiritual knowledge, and association with the wise and good.

*sv.35.36 Knowledge of the self, company of holy men, the abandonment of conditioning and the restraint of prANa

#aGkuza – a hook, prod, goad for elephants; restraint +

#matta 

aduSTam mataGga.jam   

#adhyAtma – Overself

*Ott. #Atman . #adhyAtmA . the adhyAtman.Overself, y6078.015; the Supreme Sprit; #adhyAtma . belonging to the self; •• .ind.. concerning self or individual personality.

#vid – to know Effectively – cf. #jJA – to Know Affectively .

#vidyA .

sAdhu.saGgama

 

वासना.सम्परित्यागः प्राण.स्पन्द=निरोधनम्

vAsanA.samparityAga: prANa.spanda=nirodhanam |

एतास् ता* युक्तयः पुष्टाः सन्ति चित्त.जये किल ॥५।९२।३६॥

etA:_tA* yuktaya: puSTA: santi citta.jaye kila ||5|92|36||

याभिस् तज्_जीयते क्षिप्रम् धाराभिर् इव भूरजः

yAbhi:_tat_jIyate kSipram dhArAbhi:_iva bhU.raja: |

.

vAsanA.samparityAga: . ... having got rid of the Traces

prANa.spanda=nirodhanam . the prAna.Airs being restrained

etA:_tA: yuktaya: . these are the means which

puSTA: . ripened/developed

santi citta.jaye kila – are victory over Affective mind, for.sure!

yAbhi:_tat jIyate . ... by which it is conquered

kSipram . quickly

dhArAbhi: iva bhUraja: . as by a downpour the dusty earth...

*Samvid.1925/y5092.035.036 – The acquisition (or mastery) of the science of the Supreme Spirit, the association of sages, the complete renunciation of desires and the stopping of the movements of prANathese are indeed the perfect means in the conquest of the mind.

*vlm. The abandonment of desires and suppression of breathing, in the manner as hereinafter inculcated, are the most efficient means of subduing the mind.

*m. ... control of prana and rejection of vasanas these are essential devices/ways to vanquish mind.

 ##puS . #puSTa. . nourished, well.fed, thriving, strong, complete • rich in, blessed with (tena) • full.sounding, loud • (said of an egg kept warm by a hen) +

 

सतीषु युक्तिSv_एतासु हठान्_नियमयन्ति ये ॥५।९२।३७॥

satISu yuktiSu_etAsu haThAn_niyamayanti ye ||5|92|37||

.

satISu. yukti.Su etAsu. haTha.An niyamaya.nti ye.these.who

.

 [yAbhi:_tat jIyate . ... by which it is conquered

kSipram . quickly

dhArAbhi: iva bhUraja: . as by a downpour the dusty earth...]

satISu yuktiSu etAsu – when there are these means

haThAn_niyamayanti ye

those who restrain "ha.Tha"  ...

*vlm.37. There are milder means of pacifying the mind, as the cooling showers of rain set down the dust of the earth; and yet the Hathá.Yoga, attempts to restrain it by stopping the breath, as it were to prevent the rising of dust, by means of a breathless calm.

*sv.37 ... these are the means to overcome the mind.

*m. When such powerful ways are available, if people adopt 'Hatha yoga' (which harasses the body) and other such ways, they are like people who try to dispel darkness through some unguents leaving the lamp in their hands. How can one bind a wild elephant with the stalks of a lotus?

satI

 

चेतस् ते दीपम् उत्सृज्य विनिघ्नन्ति तमो ऽञ्जनैः

ceta:_te dIpam utsRjya vi.nighnanti tama:_aJjanai: |

विमूढाः कर्तुम् उद्युक्ता* ये हठाच् चेतसो जयम् ॥५।९२।३८॥

vimUDhA: kartum udyuktA* ye haThAt_cetasa:_jayam ||5|92|38||

.

ceta:_te dIpam utsRjya

their Affectivity projected as a lamp 

vinighnanti tamo

destroys the Dark

aJjanai:  

vimUDhA: kartum udyuktA  

ye haThAt cetasa: jayam  

 *aJjanam – in Rhetoric . A suggested meaning • also the process by which such meaning is suggested. It is the power of suggestion (founded on #abhidhA अभिधा or laKSaNA लक्षणा denotation or indication), by which something else is understood from a word which, though having more meanings than one, has been restricted to a single meaning by relations of conjunction, disjunction &c. (संयोग, विप्रयोग, साहचर्य, विरो. धिता &c.), or, briefly, the use of a word of several meanings in a special sense determined by the context • e. g. ­/सशङ्खचक्रो हरिः the adjective restricts Hari to mean 'ViSNu' alone, and not a 'lion' or 'monkey'.

*Samvid.1924/38b,39a. Those stupid persons who strive to bring bout the conquest of the mind [chetas] by force, (try to) bind a wild lordly elephant by lotus.fibres.

*vlm.38. Ignorant men who want to subdue the mind, by prescriptions of the Hathá·Yoga or bodily restraints; are like those silly folks, who want to dispel the darkness by black ink instead of a lighted lamp. (Painful bodily practice, is no part of Rája or spiritual Yoga).

*m. *m. When such powerful ways are available, if people adopt 'Hatha yoga' (which harasses the body) and other such ways, they are like people who try to dispel darkness through some unguents leaving the lamp in their hands. How can one bind a wild elephant with the stalks of a lotus?

*sv.37 ... these are the means to overcome the mind.

*sv.38.47 Ignoring these and resorting to violent practices like Hatha Yoga, austerities, pilgrimage, rites and rituals are a waste of time.

#han . #nihan . #vinihan . *vinighnanti

 

ते निबध्नन्ति नाग.इन्द्रम् उन्मत्तम् बिस.तन्तुभिः

te nibadhnanti nAga.indram unmattam bisa.tantubhi: |

चित्तम् चित्तस्य वा_अदूरम् संस्थितम् स्व.शरीरकम् ॥५।९२।३९॥

cittam cittasya vA_a.dUram saMsthitam sva.zarIrakam ||5|92|39||

.

te nibadhnanti nAga.indram – they fetter a bull.elephant,

unmattam . a crazy one,

bisa.tantubhi: . with lotus.hair

cittam cittasya vA  

adUram saMsthitam sva.zarIrakam

.

*Samvid.1924/38b,39a. Those stupid persons who strive to bring bout the conquest of the mind [chetas] by force, (try to) bind a wild lordly elephant by lotus.fibres.

*Samvid.1923/39b,40. They consider those persons as ones resorting to violent (disciplines), who subdue the mind [chitta] or their body, situated not far from the mind, abandoning the proper means. They approach one danger (or fear) from another and proceed from one trouble to another.

*m. 39 .43 . Those who attempt to steady mind and its near neighbour, the body, leaving aside skilful devices one is called perverse and depraved being by wise men. Such people proceed from fear to fear and calamity to calamity.

*vlm.39. Those who attempt to subdue the mind by bodily contortions, strive as vainly as they, who wish to bind the mad elephant with a rope of grass or straws.

 

साधयन्ति समुत्सृज्य युक्तिम् ये तान् हठान् विदुः

sAdhayanti samutsRjya yuktim ye tAn haThAn vidu: |

भयाद् भयम् उपायान्ति क्लेशात् क्लेशम् व्रजन्ति ते ॥५।९२।४०॥

bhayAt_bhayam upAyAnti klezAt klezam vrajanti te ||5|92|40||

.

sAdhayanti  

samutsRjya  

yuktim ye tAn_haThAn_vidu:  

bhayAt_bhayam upAyAnti – from fear to fear they move

klezAt klezam vrajanti te – from trouble to trouble they wander.

*Samvid.1923/39b,40. They consider those persons as ones resorting to violent (disciplines), who subdue the mind [chitta] or their body, situated not far from the mind, abandoning the proper means. They approach one danger (or fear) from another and proceed from one trouble to another.

*vlm.40. Those rules which prescribe bodily practices, instead of mental reasoning and precepts, are known as the patterns of Hathá·Yoga, and misleading men to dangers and difficulties.

*m. 39 .43 . Those who attempt to steady mind and its near neighbour, the body, leaving aside skilful devices one is called perverse and depraved being by wise men. Such people proceed from fear to fear and calamity to calamity.

 

निर्धृतिम् _अधिगच्छन्ति दुर्.भगा* इव जन्तवः

nir.dhRtim na_adhigacchanti dur.bhagA* iva jantava: |

भ्रमन्ति गिरि.कूटेषु फल.पल्लव.भोजनाः ॥५।९२।४१॥

bhramanti giri.kUTeSu phala.pallava.bhojanA: ||5|92|41||

.

nir.dhRtim na_adhigacchanti dur.bhagA iva jantava: + bhramanti giri.kUTeSu phala.pallava.bhojanA:

.

*vlm.41. Wretched men like beasts have no rest from their labour, but wander in dales and woods, in quest of herbs and fruits for their food.

*m. 39 .43 . Those who attempt to steady mind and its near neighbour, the body, leaving aside skilful devices one is called perverse and depraved being by wise men. Such people proceed from fear to fear and calamity to calamity. They are wandering around hill slopes eating fruits and leaves like smitten animals, losing all courage and faith. They are scared like deer and are not able to place faith in anything. Their mind is agitated and is dragged away by attachments and such.

 ##dhR . #dhRti .f.. holding, seizing, keeping, supporting (cf. <carSaNI., <vi.), firmness, constancy, resolution, will, command • satisfaction, content, joy • *dhRtiM>kR . to hold fast or be satisfied • *dhRtim>bandh . to show firmness • to fix the mind on • Resolution or Satisfaction personified as a daughter of dakSa the Skilful and wife of dharma (mbh.) +

 

मुग्ध.मुग्ध.धियो भीता* वराका* हरिणा_इव

mugdha.mugdha.dhiya:_bhItA: varAkA: hariNA iva |

मतिर् आलून.शीर्ण.अङ्गी तदीया* पेलव.अङ्गिकाः ॥५।९२।४२॥

mati:_AlUna.zIrNa.aGgI tadIyA: pelava.aGgikA: ||5|92|42||

.

mugdha.mugdha.dhiyo bhItA 

foolish foolish thoughts

afraid

varAkA hariNA iva   

mati:_AlUna.zIrNa.aGgI tadIyA  

pelava.aGgikA:  ...

*vlm.42. Ignorant men who are infatuated in their understandings, are timid cowards like timorous stags; and are both dullheaded and weak.bodied, and languid in their limbs (by incessant toil).

*m. 39 .43 . Those who attempt to steady mind and its near neighbour, the body, leaving aside skilful devices one is called perverse and depraved being by wise men. Such people proceed from fear to fear and calamity to calamity. They are wandering around hill slopes eating fruits and leaves like smitten animals, losing all courage and faith. They are scared like deer and are not able to place faith in anything. Their mind is agitated and is dragged away by attachments and such.

*VA. second half is read with the first part of the next sloka.
mind racing, body trembling, movements unsteady .


they don’t have confidence to go anywhere, like a deer wandering into a village

*AS: Yes, the second line does connect with the next.


His mind (mati), weakened and torn apart, never gets confidence anywhere (na kvacit yAti vizvAsam), like a doe (mRgI) entered into a town.
A dear is confident in his own domain, but when he ends up in a town, he is thoroughly confused by the human ways.

 ##*vAraka .m.. a restrainer , resister , opposer , an obstacle MBh. ; a kind of vessel Hcat. ; a person's turn or time (#vArakeNa ind. in turn) HParis3. (cf. #zatavArakam) ; one of a horse's paces L. ; that sort of pacer L. •• the seat of pain (= #kaSThasthAna) Lex.

 

क्वचिd याति विश्वासम् मृगी ग्राम.गता यथा

na kvacit_yAti vizvAsam mRgI grAma.gatA yathA |

कल्लोल.कलितम् चेtas तेषाम् जल* इवाहिते ॥५।९२।४३॥

kallola.kalitam ceta:_teSAm jala* ivÂhite ||5|92|43||

.

na kvacit_yAti vizvAsam not anywhen coming.to confidence/belief  

mRgI grAma.gatA yathA – as a doe come to a village 

kallola.kalitam cetas  

teSAm of those

jala_iva as in water 

Âhite Fuzzy  play, a.hita improper /A.hita reliable 

...

*vlm.43. They have no place of confidence anywhere, but stagger as the distrustful deer in the village; their minds are ever wavering between hopes and fears, as the sea water rising and falling in waves.

*m. 39 .43. Those who attempt to steady mind and its near neighbour, the body, leaving aside skilful devices one is called perverse and depraved being by wise men. Such people proceed from fear to fear and calamity to calamity. They are wandering around hill slopes eating fruits and leaves like smitten animals, losing all courage and faith. They are scared like deer and are not able to place faith in anything. Their mind is agitated and is dragged away by attachments and such.

 ##*ahita. . unfit, improper, bad, wrong, evil, hostile. m. enemy; n. evil, misfortune, ill luck +

 ##*Ahita. . put on (esp. of wood put on fire), placed, deposited, pledged, performed, done; being in, resting on +

 

प्रोह्यते प्रपतद् दूरम् तृणम् गिरि.नदीष्व्_इव

prohyate prapatat_dUram tRNam giri.nadISu_iva |

कालम् यज्ञ.तपो.दान.तीर्थ.देव.अर्चन.भ्रमैः ॥५।९२।४४॥

kAlam yajJa.tapa:dAna.tIrtha.deva.arcana.bhramai: ||5|92|44||

.

prohyate prapatat_dUram  tRNam giri.nadISu_iva   

kAlam  yajJa.tapo.dAna.tIrtha.deva.arcana.bhramai: .

w Sacrifice.Austerity.Charity.Pilgrimage.God.worship=delusions.

*m. 44 .47. They are in the whirl of rites and activities like sacrifice, gifts, pilgrimages, worships and such agonizing activities. They are living in forests for long times like deer. They are consumed by considerations like heaven, hell, humans, celestials, rises and falls and such divisive ideas. They are being kicked like a playball. They are like vortices in water, journeying between earth, heaven and hell.

*vlm.44. They are borne away like leaves fallen from a tree, by the current of the cascade gliding below a water.fall; and pass their time in the errors of sacrificial rites and religious gifts and austerities, and in pilgrimages and adoration of idols.

 

चिरम् आधि.शत.उपेताः क्षपयन्ति मृगा* इव

ciram Adhi.zata.upetA: kSapayanti mRgA* iva |

आत्म.तत्त्वम् विधि.वशात् कदा.चित् के.चिद् एव ते ॥५।९२।४५॥

Atma.tattvam vidhi.vazAt kadAcit kecit_eva te ||5|92|45||

.

ciram – for long

Adhi.zata.upetA: . subject to a hundred troubled Affections

kSapayanti – they are governed/ruined

mRgA: iva . like sheep

Atma.tattvam vidhi.vazAt kadAcit kecit_eva te  

*vlm.45. They are subject to continued fears, like the timid deer in the forest, and there are few among them, who happen by chance to come to the knowledge of the soul. (Most men are betaken by the exoteric faith).

*m. 44 .47 . They are in the whirl of rites and activities like sacrifice, gifts, pilgrimages, worships and such agonizing activities. They are living in forests for long times like deer. They are consumed by considerations like heaven, hell, humans, celestials, rises and falls and such divisive ideas. They are being kicked like a playball. They are like vortices in water, journeying between earth, heaven and hell.

क्षप् #kSap . 2 cl. 10. P. . *kSapayati . to throw, cast dhAtup. xv, 84 (cf. kSip.)

= Caus. √4. kSi q.v.

 

दुःख.दोष.शतादग्धा* विदन्ति विदन्ति वा

du:kha.doSa.zatAdagdhA* vidanti na vidanti vA |

आगम.अपायिनो ऽनित्या* नरक.स्वर्ग.मानुषैः ॥५।९२।४६॥

Agama.apAyina:_anityA* naraka.svarga.mAnuSai: ||5|92|46||

.

du:kha.doSa.zatÂdagdhA:  

vidanti na vidanti vA  

Agama.apAyina:_anityA:  

naraka.svarga.mAnuSai:  

*vlm.46. Being broiled by outward misery and internal passions, they are rarely sensible of their real state; and are subjected to repeated births and deaths, and their temporary habitation in heaven or hell. (There is no everlasting reward or punishment,

adjudged to the temporal merit and demerit of human actions).

*m. 44 .47 . They are in the whirl of rites and activities like sacrifice, gifts, pilgrimages, worships and such agonizing activities. They are living in forests for long times like deer. They are consumed by considerations like heaven, hell, humans, celestials, rises and falls and such divisive ideas. They are being kicked like a playball. They are like vortices in water, journeying between earth, heaven and hell.

 

पात.उत्पात.कर.आकाराः क्षीयन्ते कन्दुका* इव

pAta.utpAta.kara.AkArA: kSIyante kandukA* iva |

इतो गच्छन्ति नरकम् ततः स्वर्गम् इह_एव ॥५।९२।४७॥

ita:_gacchanti narakam tata: svargam iha_eva ca ||5|92|47||

.

pAta.utpAta.kara.AkArA: . formations that rise & fall

kSIyante kandukA: iva – like balls they're lost

ita: gacchanti narakam – hence they go to naraka.Manhell

tata: svargam iha_eva ca . or then again, to Heaven.

*vlm.47. They are tossed up and down like play balls in this world, some rising up to heaven, and others falling to hell torments while they are even here.

*m. They are being kicked like a playball. They are like vortices in water, journeying between earth, heaven and hell.

 

आवृत्तिभिर् निवर्तन्ते सरसि_इव तरङ्गकाः

AvRttibhi:_nivartante sarasi_iva taraGgakA: |

तस्माच् _एताम् परित्यज्य दुर्दृष्टिम्, रघुनन्दन ॥५।९२।४८॥

tasmAt_ca_etAm parityajya dur.dRSTim, raghunandana ||5|92|48||

.

AvRttibhi:_nivartante sarasi_iva taraGgakA: + tasmAt_ca_etAm parityajya dur.dRSTim raghunandana

.

*m. 48.50 . O Rama, therefore leave aside such faulty perceptions and take refuge in pure knowledge. Become steady, delivered of all attachments. The happiest man is one with knowledge. He alone really lives. He alone is a man of power and prowess. And so become a 'jnani'. O great soul, abide in that heart.space, the Brahman space, without any apprehensions or maskings. Even when you perform works that come to you, you will not be the doer. Abide in that consequent Supreme peace.

*vlm.48. These men roll on like the incessant waves of the sea; therefore leave off the exterior view of the exoteric, and sink deep into the spiritual knowledge for your everlasting rest. (The Hathá.Yoga is deemed like the other modes of public worship, to

belong to the exoteric faith).

*sv.48.50 Self.knowledge alone bestows delight on you. A man of self.knowledge alone lives. Hence, gain self.knowledge, O RAma.

 

शुद्धाम् संविदम् आश्रित्य वीतरागः स्थिरो भव ।

zuddhAm saMvidam Azritya vItarAga: sthira:_bhava |

ज्ञानवान् एव सुखावाञ् ज्ञानवान् एव जीवति ।

jJAnavAn eva sukhAvAn_jJAnavAn eva jIvati |

ज्ञानवान् एव बलवांस्*तस्माज् ज्ञानमयो भव ॥५।९२।४९॥

jJAnavAn eva balavAn*tasmAt_jJAnamaya:_bhava ||5|92|49||

.

having known pure Awareness, become firmly dispassionate

:

only a wise man is happy, only a wise man truly lives,

only a wise man is strong

:

therefore make Wisdom your model

.

*Samvid. 1658/5.92.49bc. Only the person having Knowledge is possessed of happiness. He alone (really) lives. He alone is possessed of strength. Therefore be one full of Knowledge.

*m. The happiest man is one with knowledge. He alone really lives. He alone is a man of power and prowess. And so become a 'jnani'.

*sv.48.50 Self.knowledge alone bestows delight on you. A man of self.knowledge alone lives. Hence, gain self.knowledge, O RAma.

*AB. Azritya jJAtvA ||5|92|

*jd. . zuddhAm saMvidam Azritya . having recourse to pure Samvit Awareness vItarAga: sthiro bhava . become firm in dispassion jJAnavAn eva sukhAvAn . only a wise man is happy jJAnavAn eva jIvati . only a wise man lives jJAnavAn eva balavAn . only a wise man is powerful tasmAj jJAnamayo bhava . therefore become wise.

 

संवेद्य.वर्जितम् अनुत्तमम् आद्यम् एकम्

saMvedya.varjitam an.uttamam Adyam ekam

संवित्.पदम् विकलनम् कलयन् महात्मन्

saMvit.padam vikalanam kalayan mahAtman |

हृद्य्_एव तिष्ठ कलना.रहितः क्रियाम् तु

hRdi_eva tiSTha kalanA.rahita: kriyAm tu

कुर्वन्न्*अकर्तृ.पदम् एत्य शम.उदित.श्रीः ॥५।९२।५०॥

kurvan*akartR.padam etya zama.udita.zrI: ||5|92|50||

.

saMvedya.varjitam  

an.uttama.Adyam ekam – on without end or beginning

saMvit.padam vikalanam  

kalayan_mahAtman  

hRdi_eva tiSTha . rest only in the Heart

kalanA.rahita: . kalanA.Motive.quit

kriyAm tu kurvan . tho causing activity

akartR.padam etya . gone to nonDoer.state

zama.udita.zrI: . in plentiful peace.

*vlm.50. Ráma! renounce the cognizance of the knowable objects, and depend on the abstract knowledge of all things in thy subjective consciousness; remain firm in full possession of thy inner soul, and think thyself as no actor of thy acts. Then forsaking

all inventions of men as falsehoods (kalaná and kalpaná), shine with the effulgence of thy spiritual light.

*m. O great soul, abide in that heart.space, the Brahman space, without any apprehensions or maskings. Even when you perform works that come to you, you will not be the doer. Abide in that consequent Supreme peace.

*sv.48.50 Self.knowledge alone bestows delight on you. A man of self.knowledge alone lives. Hence, gain self.knowledge, O RAma.

vikalana

kalayan

kalanA

 

 

fm5093

 

DN5092 EASY YOGA 2.JE23-24

सर्ग .९२

राम* उवाच

rAma* uvAca |

एतानि तानि प्रोक्तानि त्वया बीजानि मानद

etAni tAni proktAni tvayA bIjAni mAnada |

कतमस्य प्रयोगेण शीघ्रम् तत्_प्राप्यते पदम् ॥५।९२१॥

katamasya prayogeNa zIghram tat prApyate padam ||5|92|1||

वसिष्ठ* उवाच

vasiSTha* uvAca |

एतेषाम् दुःख-बीजानाम् प्रोक्तम् यद्.यन्.मया_उत्तरम्

eteSAm du:kha-bIjAnAm proktam yat_yat.mayA_uttaram |

तस्य तस्य प्रयोगेण शीघ्रम् आसाद्यते पदम् ॥५।९२२॥

tasya tasya prayogeNa zIghram AsAdyate padam ||5|92|2||

सत्तासामान्य-कोटिस्थे द्राग्_इत्य्_एव पदे यदि

sattAsAmAnya-koTi.sthe drAk_iti_eva pade yadi |

पौरुषेण प्रयत्नेन बलात् संत्यज्य वासनाम् ॥५।९२३॥

pauruSeNa prayatnena balAt saMtyajya vAsanAm ||5|92|3||

स्थितिम् बध्नासि तत्त्व.ज्ञ क्षणम् अप्य्_अक्षय-आत्मिकाम्

sthitim badhnAsi tattva.jJa kSaNam api_akSaya-AtmikAm |

क्षणो ऽस्मिन्न्*एव तत् साधु पदम् आसादयस्य्_अलम् ॥५।९२४॥

kSaNa:_asmin*eva tat sAdhu padam AsAdayasi_alam ||5|92|4||

सत्तासामान्य-रूपे वा करोषि स्थितिम् अङ्ग चेत्

sattAsAmAnya-rUpe vA karoSi sthitim aGga cet |

तत् किम्चिद् अधिकेन_इह यत्नेन_आप्नोषि तत्पदम् ॥५।९२५॥

tat kimcit_adhikena_iha yatnena_ApnoSi tat.padam ||5|92|5||

संवित्तत्वे कृत-ध्यानो यदि तिष्ठसि _अनघ

saMvittatve kRta-dhyAna:_yadi tiSThasi ca_anagha |

तद् यत्नेन_अधिकेन_उच्चैर् आसादयसि तत्पदम् ॥५।९२६॥

tat_yatnena_adhikena_uccai:_AsAdayasi tat.padam ||5|92|6||

संवेद्ये केवले ध्यानम् सम्भवति राघव

saMvedye kevale dhyAnam na sambhavati rAghava |

सर्वत्र सम्भवाद् अस्याः सम्वित्तेर् एव सर्वदा ॥५।९२७॥

sarvatra sambhavAt_asyA: saMvitte:_eva sarvadA ||5|92|7||

यच् चिन्तयसि यद् यासि यत् तिष्ठसि करोषि

yat_cintayasi yat_yAsi yat tiSThasi karoSi ca |

तत्र तत्र स्थिता संवित् संविद् एव तदेव सा ॥५।९२८॥

tatra tatra sthitA saMvit saMvit_eva tadeva sA ||5|92|8||

वासना-सम्परित्यागे यदि यत्नम् करोषि

vAsanA-samparityAge yadi yatnam karoSi ca |

तत् ते शिथिलताम् यान्ति सर्व=आधि-व्याधयः क्षणात् ॥५।९२९॥

tat te zithilatAm yAnti sarva=Adhi-vyAdhaya: kSaNAt ||5|92|9||

पूर्वेभ्यस् तु प्रयत्नेभ्यो विषमो ऽयम् हि संस्मृतः

pUrvebhya:_tu prayatnebhya:_viSama:_ayam hi saMsmRta: |

दुःसाध्यो वासनात्यागः सुमेरु-उन्मूलनाद् अपि ॥५।९२।१०॥

du:sAdhya:_vAsanAtyAga: sumeru-unmUlanAt_api ||5|92|10||

यावद् विलीनम् मनो तावद् वासनाक्षयः

yAvat_vilInam na mana:_na tAvat_vAsanAkSaya: |

क्षीणा वासना यावच् चित्तम् तावन् शाम्यति ॥५।९२।११॥

na kSINA vAsanA yAvat_cittam tAvat_na zAmyati ||5|92|11||

यावन् तत्त्व-विज्ञानम् तावच् चित्त.शमः कुतः

yAvat_na tattva-vijJAnam tAvat_citta.zama: kuta: |

यावन् चित्त-उपशमो तावत् तत्त्व-वेदनम् ॥५।९२।१२॥

yAvat_na citta-upazama:_na tAvat tattva-vedanam ||5|92|12||

यावन् वासना-नाशस् तावत् तत्त्व-आगमः कुतः

yAvat_na vAsanA-nAza:_tAvat tattva-Agama: kuta: |

यावन् तत्त्व-सम्प्राप्तिर् तावद् वासना-क्षयः ॥५।९२।१३॥

yAvat_na tattva-samprApti:_na tAvat_vAsanA-kSaya: ||5|92|13||

तत्त्व-ज्ञानम् मनोनाशो वासनाक्षय* एव

tattva-jJAnam mana:-nAza:_vAsanAkSaya* eva ca |

मिथः कारणाताम् गत्वा दुःसाध्यानि स्थितान्य्_अतः ॥५।९२।१४॥

mitha: kAraNAtAm gatvA du:sAdhyAni sthitAni_ata: ||5|92|14||

तस्माद् राघव यत्नेन पौरुषेण विवेकिना

tasmAt_rAghava yatnena pauruSeNa vivekinA |

भोग.इच्छाम् दूरतस् त्यक्त्वा त्रयम् एतत् समाश्रयेत् ॥५।९२।१५॥

bhoga.icchAm dUra.ta:_tyaktvA trayam etat samAzrayet ||5|92|15||

सर्वथा ते समम् यावn स्वभ्यस्ता मुहुर्मुहुः

sarvathA te samam yAvat_na svabhyastA muhur.muhu: |

तावन् पद-सम्प्राptir भवty_अपि समाशतैः ॥५।९२।१६॥

tAvat_na pada-samprApti:_bhavati_api samAzatai: ||5|92|16||

वासनक्षय-विज्ञान=मनोनाशा* महामते

vAsanÂkSaya-vijJAna=mana:nAzA mahAmate |

सम.कालम् चिर-अभ्यस्ता* भवन्ति फलदा* मुने ॥५।९२।१७॥

sama.kAlam cira-abhyastA bhavanti phaladA mune ||5|92|17||

एक-एकशो निषेव्यन्ते यद्य्_एते चिरम् अप्य्_अलम्

eka-ekaza:_niSevyante yadi_ete ciram api_alam |

तत्र सिद्धिम् प्रयच्छन्ति मन्त्राः संकीलिता* इव ॥५।९२।१८॥

tatra siddhim prayacchanti mantrA: saMkIlitA:_iva ||5|92|18||

चिर-काल-उपरचिता* अप्य्_एते सुधिया_अपि

cira-kAla-uparacitA* api_ete sudhiyA_api ca |

एकशः परम् अभ्येतुम् शकाः सैनिका* इव ॥५।९२।१९॥ 

ekaza: param abhyetum na zakA: sainikA* iva ||5|92|19||

समम् उद्योगम् आनीताः सन्त* एते हि धीमता

samam udyogam AnItA: santa* ete hi dhImatA |

संसार-अब्धि निकृन्तन्ति जलान्य्_अद्रि-तटान् इव ॥५।९२।२०॥

saMsAra-abdhi nikRntanti jalAni_adri-taTAn_iva ||5|92|20||

वासनाक्षय-विज्ञान-मनोनाशाः प्रयत्नतः

vAsanAkSaya-vijJAna-mana:-nAzA: prayatnata: |

समम् सेव्यास्_तव चिरम् तेन, तात, लिप्यसे ॥५।९२।२१॥

samam sevyA:_tava ciram tena, tAta, na lipyase ||5|92|21||

त्रिभिर् एतैश् चर-अभ्यस्तैर् हृदय-ग्रन्थयो दृढाः

tribhi:_etai:_cara-abhyastai:_hRdaya-granthaya:_dRDhA: |

निःशेषम् एव त्रुड्यन्ति बिस*च्छेदाद् गुणा* इव ॥५।९२।२२॥

ni:zeSam eva truDyanti bisa*chedAt_guNA* iva ||5|92|22||

जन्म-अन्तर-शत.अभ्यस्ता, राम, संसार-संस्थितिः

janma-antara-zata.abhyastA, rAma, saMsAra-saMsthiti: |

सा चिर-अभ्यास-योगेन विना क्षीयते क्वचित् ॥५।९२।२३॥

sA cira-abhyAsa-yogena vinA na kSIyate kvacit ||5|92|23||

गच्छन् शृण्वन् स्पृशञ् जिघ्रंस्*तिष्ठञ् जाग्रत्.स्वपंस्*था

gacchan zRNvan spRzan_jighran*tiSThan_jAgrat.svapan*_tathA |

श्रेयसे परमाय_अस्य त्रयस्य_अभ्यासवान्_भव ॥५।९२।२४॥

zreyase paramAya_asya trayasya_abhyAsavAn_bhava ||5|92|24||

वासना-सम्परित्याग-समम् प्राण-निरोधनम्

vAsanA-samparityAga-samam prANa-nirodhanam |

विदुस् तत्त्व.विदस् तस्मात् तदा_अप्य्_एवम् समाहरेत् ॥५।९२।२५॥

vidu:_tattva.vida:_tasmAt tadA_api_evam samAharet ||5|92|25||

वासना-सम्परित्यागाc चित्तम् गच्छty_अचित्तताम्

vAsanA-samparityAgAt_cittam gacchati_acittatAm |

प्राण-स्पन्द-निरोधाc यथा_इच्छसि तथा कुरु ॥५।९२।२६॥

prANa-spanda-nirodhAt_ca yathA_icchasi tathA kuru ||5|92|26||

प्राणायाम=चिर-अभ्याsair युक्त्या गुरु-दत्तया

prANAyAma=cira-abhyAsai:_yuktyA ca guru-dattayA |

आसन-आसन-योगेन प्राण.स्पndo निरुद्ध्यते ॥५।९२।२७॥

Asana*ASana-yogena prANa.spanda:_niruddhyate ||5|92|27||

यथा.भूत-अर्थ=दर्शित्वाद् वासना प्रवर्तते

yathA.bhUta-artha=darzitvAt vAsanA na pravartate |

आदाव्_अन्ते वस्तूनाम् अविसंवादि यत् स्थितम् ॥५।९२।२८॥

Adau_ante ca vastUnAm avisaMvAdi yat sthitam ||5|92|28||

रूपम् तd-दर्शनम् ज्ञानम् क्षीयते तेन वासना

rUpam tat-darzanam jJAnam kSIyate tena vAsanA |

निःसङ्ग-व्यवहारित्वाd भव-भावन-वर्जनात् ॥५।९२।२९॥

ni:saGga-vyavahAritvAt_bhava-bhAvana-varjanAt ||5|92|29||

शरीर-नाश=दर्शित्वाद् वासना प्रवर्तते

zarIra-nAza=darzitvAt_vAsanA na pravartate |

वासना-विभवे नष्टे चित्तम् सम्प्रवर्तते ॥५।९२।३०॥

vAsanA-vibhave naSTe na cittam sampravartate ||5|92|30||

संशान्ते पवन-स्पन्दे यथा पांसुर् नभस्तले

saMzAnte pavana-spande yathA pAMsu:_nabhastale |

यः प्राण.पवन-स्पन्दश् चित्त-स्पन्दः * एव हि ॥५।९२।३१॥

ya: prANa.pavana-spanda:_citta-spanda: sa* eva hi ||5|92|31||

तस्माज् जगति जायन्ते पांसवो ऽवकराद् इव

tasmAt_jagati jAyante pAMsava:_avakarAt_iva |

प्राण-स्पन्द-जये यत्नः कर्तव्यः धीमता-उच्चकैः ॥५।९२।३२॥

prANa-spanda-jaye yatna: kartavya: dhImatA-uccakai: ||5|92|32||

उपविश्य.उपविश्य_एक-चित्तकेन मुहुर्मुहुः

upavizya.upavizya_eka-cittakena muhurmuhu: |

अथवा_एनम् क्रमम् त्यक्त्वा चित्त-आक्रमणम् एव चेत् ॥५।९२।३३॥

athavA_enam kramam tyaktvA citta-AkramaNam eva cet ||5|92|33||

रोचते तत् तदाप्नोषि कालेन बहुना पदम्

rocate tat tadApnoSi kAlena bahunA padam |

शक्यते मनो जेतुम् विना युक्तिम् अनिन्दनाम् ॥५।९२।३४॥

na zakyate mana:_jetum vinA yuktim a.nindanAm ||5|92|34||