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Dec 20, 2019, 8:39:19 AM12/20/19

to yoga vasishtha

fm4037-38 1.dc20-21 STILLNESS 14+23=.z37

https://www.dropbox.com/s/vc99cbznfk0xor7/fm4037-38%201.dc20-21%20STILLNESS%2014%2B23%3Dz.37.docx?dl=0

oॐm

sv:

VASISTHA continued: O Rama, the sense of doership (the notion 'I do this') which gives rise to both happiness and unhappiness, or which gives rise to the state of yoga, is fictitious in the eyes of the wise; to the ignorant, however, it is real. For, what is the source of this notion?

This notion arises when the mind, spurred by the predisposition, endeavours to gain something; the resultant action is then attributed to oneself. When the same action leads to the experience of its fruition, the notion 'I enjoy this' arises. The two notions are in truth the two faces (phases) of the same notion.

Whether one is engaged in action or not, whether one is in heaven or in hell, whatever may be the psychological conditioning, that itself is experienced by the mind. Hence, to the ignorant and conditioned person there is the notion 'I do this' whether he is doing something or doing nothing; but such a notion does not arise in the enlightened or unconditioned. When the truth concerning this is known the conditioning is weakened and thenceforth the wise man, even while acting in this world, is not interested in the fruits of those actions. He lets actions happen in his life, without attachment to those actions; and whatever be the results of those actions, he regards them as non-different from his own self. But such is not the attitude of one who is immersed in the mental

Whatever the mind does, that alone is action: hence, the mind alone is the doer of actions, not the body. The mind alone is this world-appearance; this world-appearance has arisen in it and it rests in the mind. When the objects as well as the experiencing mind have become tranquil, consciousness alone remains.

*sv.10 The wise declare that the mind of the enlightened is neither in a state of bliss nor devoid of bliss, neither in motion nor static, neither real nor unreal, but between these two propositions.

oॐm

Vasishtha said—

4.37.1

इत्थम् स्थिरतर.आकाराः संसार.आवलयो ऽभितः ।

ittham sthiratara.AkArA: saMsAra.Avalaya:_abhita: |

स्वभावा ब्रह्मणः सर्वाः पुनर् आयान्ति यान्ति च ॥४।३७।१॥

svabhAvA* brahmaNa: sarvA: punar AyAnti yAnti ca ||4|37|1||

in this way

the formal stability of the worlds of saMsAra

all-around

all the self.becomings of the brahman.Immensity

again they come, again they go

*vlm.p.1. Vasishtha added:—In this manner, these series of worlds are revolving in their unchanging course, repeatedly appearing and disappearing in the substantiality of brahman.

*m.1_.. these universes_.. established in firm shapes_..

*sv._.. this world-appearance comes and goes as the very nature of the infinite consciousness.

ittham

sthiratara

Avali

abhitas

brahmaNas

#Avali - a row , range ; a continuous line ; a series ; dynasty , lineage +

*jd.1 - ittham sthiratara*AkArA: - thus the fully stable forms = saMsAra*Avalaya: abhita: - the worlds of saMsAra all-around = sva.bhAvA: brahmaNa: sarvA: - all the self.becomings of the brahman.Immensity = punar AyAnti yAnti ca - again they come and go.

702

स्वतः सर्वम् इदम् जातम् अन्योन्यम् हेतुताम् गतम् ।

svata: sarvam idam jAtam anyonyam hetutAm gatam |

अन्योन्यम् अभिनश्यत् तत् स्वत_एव विलीयते ॥४।३७।२॥

anyonyam abhinazyat tat svata* eva vilIyate ||4|37|02||

sarvam idam –

all this is arisen as its.own

anyonyam hetutAm gatam - mutually to causation having come =

anyonyam abhinazyat tat – mutually disappearing that =

sva-tas_eva vilIyate – their ownness thus is obliterated.

*m.2. By nature all in the world are caused by some mutuality condition. In the same way they get annihilated due to some mutuality condition.

*sv.2 Being non-different from the infinite consciousness this world-appearance has a mutual causal relationship with it arises in it, exists in it and is absorbed in it.

*vlm.2. All this is derived from the one self-existence, and have become the reciprocal causes of one another, by their mutual transformations; and again they are destroyed of themselves by their mutual destructiveness of one another.

*VA all this (world) by itself is born (from brahman), and becomes mutual causeness (how’s that?), coming to and from (brahman) and melting on itself into (brahman).

*AS: The world as a whole is born in Brahman and melts into it, even though in the operation of the world some become causes of creation of others (anyonyam hetutAm gatam) and some destroy others (anyonyam abhinazyat). Thus, the apparent creation and destruction in the world by worldly objects is only illusory.

It's like the heart of a whirlpool, unmoving though within raging

waters. So Suchness and unSuchness appear in chit Consciousness.

703

स्वतो ऽस्पन्दो ऽपि तु स्पन्दो यथा_अगाध-जल.उदरे ।

svata:_aspanda:_api tu spanda: yathA_agAdha-jala.udare |

तथा_एव_इयम् असत्-सच् च चिद् एव परिदृश्यते ॥४।३७।३॥

tathA_eva_iyam asat-sat ca cit eva pari.dRzyate ||4|37|3||

there's no vibration of Urself though it is vibrant

like the heart of a whirlpool

likewise

what is So, and what is notSo

is merely Consciousness becoming known

*vlm.3. But as the motion of the waters on the surface, does not affect the waters in the depth of the sea; so the fluctuations of the changing scenes of nature, make no alteration in the ever tranquil spirit of Brahma.

#gAdh #gAdha #agAdha - not shallow, deep, unfathomable; agAdha: a hole, chasm; N. of one of the five fires at the svadhAkAra hariv.

* chit.Consciousness becoming known. - svatas a.spanda: - without vibration of the self = api tu spanda: - but yet with vibration = yathA agAdha-jala.udare - as in the center of a whirlpool – or eye of a tornado = tathA_eva - thus indeed = iyam asat sat ca - this unreal and real = cit eva paridRzyate - chit.Consciousness only is seen to be.

701

701

702

703

4.37.4

व्योमन्य्_एव निराकारे निदाघात् सरितो यथा ।

vyomani_eva nirAkAre nidAghAt sarita: yathA |

लक्ष्यन्ते तद्वद् एव_इमाश् चित्तत्वे सृष्टि-दृष्टयः ॥४।३७।४॥

lakSyante tadvat eva_imA: cittatve sRSTi-dRSTaya: ||4|37|4||

when in the formless spacious sky, out of the heat of summer come

miragical rivers

it is chitta Affecting all the emerging sights

vyomani_eva nirAkAre x

nidAghAt sarita: yathA |

lakSyante tadvat eva_imA: x

cittatve sRSTi-dRSTaya: - x

vyoman

nirAkAra

nidAgha

saritas

lakSyante

imAs

cittatva

sRSTi

dRSTi

*vlm. As the desert in summer heat, presents the waters of mirage to the clear sky, so the false world, shows its delusive appearances to the mind.

* vyomani_eva nirAkAre - when in the formless spacious sky = nidAghAt - from the heat of summer = sarita: yathA - like a river mirage = lakSyante tadvat eva_imA: - signify likewise all these = citta-tve - in the chitta Affectivity = sRSTi-dRSTaya: - as existents and percepts.

*moT._.. citta-tve sRSTi-dRSTaya: = sarita: mRga.tRSNA: ||4|37|

705

यथा मद-वशाद् आत्मा सो ऽन्यवत् प्रतिभासते ।

yathA mada-vazAt AtmA sa:_anyavat pratibhAsate |

तथैव चित्त्वाच् चिद्धातुः स एव_अस इव स्थितः ॥४।३७।५॥

tathaiva cittvAt cit.dhAtu: sa* eva_a-sa* iva sthita: ||4|37|05||

yathA mada-vazAt - as by force of passion - mada has a variety of senses ranging from lust to drunkenness =

AtmA sa: anyavat pratibhAsate - the Self projects "he" as another this is the "sa:" of <sa:_aham> =

tathaiva cittvAt - thus too =

cit.dhAtu: sa:_eva - this very element of Consciousness--"he"--is =

a.sa: iva sthita: -

situate as.if not-"he".

because-of the power of passion

the Self projects a different "he".

thus too this very element

of chit-Consciousness--"he"--becomes

situated as.if not-"he".

*AB. sa:_eva svAtmA anyavat aghUrNamAno api ghUrNamAna_iva | cit.dhAtu: cit-sAra: | asa: acit iva ||4|37|

*m.5 Due to arrogant conceit, one as own self appears to be separate. In the same way due to mental distortion consciousness-element appears as non-existent.

*sv.5 Even as one who is intoxicated sees himself as another person, this consciousness, becoming conscious of itself, considers itself as another.

*vlm.5. As the calm soul seems to be giddy in the state of one as drunkenness, so the essence of the intellect which is always the same, appears as otherwise in its ignorance.

*jd.5 - yathA mada-vazAt - as by force of passion - mada has a variety of senses ranging from lust to drunkenness = AtmA sa: anyavat pratibhAsate - the Self projects "he" as another this is the "sa:" of <sa:_aham> = tathaiva cittvAt - thus too = cit.dhAtu: sa:_eva - this very element of Consciousness--"he"--is = a.sa: iva sthita: - situate as.if not-"he".

706

न च_इदम् सदसन् न_इदम् तत्स्थ.अतत्स्थतया चितः ।

na ca_idam sat.asat na_idam tat.stha-atat.sthatayA cita: |

न_अतिरिक्ता_अतिरिक्ता च कटकादिषु हेमता ॥४।३७।६॥

na_ati.riktA_ati.riktA ca kaTaka.AdiSu hematA ||4|37|6||

na ca_idam sadasat - &not this beingSo – nor is This really.unreal =

asan na_idam - nor notSo =

tatsthA.a.tatsthatayA - from the being-That or not being-That =

cita: - of chit-Consciousness, it is +

na atiriktA atiriktA ca - not different but different =

kaTaka.AdiSu hematA - goldness in bracelets &c.

*m.6 O Rāma, this world is neither existent nor non-existent. It is neither redundant nor super abundant. It is (in consciousness) the way bracelet is in gold.

*sv.6 This universe is not real, nor is it unreal: it exists in consciousness, yet it does not exist (independently) in consciousness. Though appearing to be an addition to consciousness, it does not exceed consciousness. The relationship is like ornaments and gold.

*vlm.6. The world is neither a reality nor unreality; it is situated in the Intellect but appears to be placed without it. It is not separate from the soul, although it seems to be different from it, as the ornament appears to differ from its gold.

*AB._.. sataiva tad-veSa-dhAraNAt asattvam dur-vacanam bAdhya-tvAc ca sattvam dur-vacanam iti_Azayena_.. ||4|37|

#ric #atiric #atirikta_left with or as a surplus , left apart; redundant , unequalled; different from (with abl.)

704

705

706

707

येन शब्दम् रसम् रूपम् गन्धम् जानासि राघव ।

yena zabdam rasam rUpam gandham jAnAsi rAghava |

सो ऽयम् आत्मा परम् ब्रह्म सर्वम् आपूर्य संस्थितः ॥४।३७।७॥

sa:_ayam AtmA param brahma sarvam ApUrya saMsthita: ||4|37|07||

yena - by means of which =

o rAghava =

jAnAsi - you know =

zabdam rasam rUpam gandham - sound, flavor, form, smell =

sa: ayam-AtmA - that this-self =

param brahma - is the supreme Brahman Immensity =

sarvam ApUrya saMsthita: - all pervading established

Son of the Swift, whatever you know as sound, flavor, form, odor,

is just this self, the brahman.Immensity that pervades all things.

*sv.7 This self, the supreme Brahman, which permeates everything, is that which enables you to experience sound, taste, form and fragrance, O Rama.

*vlm.7. rAma! that soul of yours whereby you have the perception of form and figures and of sound and smell, is the Supreme Brahma pervading all things.

>_.. "yena rUpam rasam gandham zabdAn sparzAM: ca maithunAn etena_eva vijAnAti kimatra pariziSyata ||4|37| etad vai tat " iti kAThaka-zrutau_.. ||4|37|

708

नाना.एकत्वाद् अतीतात् तु सर्वगाद् अमलात्मनः ।

nAnA.ekatvAt atItAt tu sarvagAt amala*Atmana: |

द्वितीया कलनानास्ति काचिन् न_इतरथा क्वचित् ॥४।३७।८॥

dvitIyA kalanA na_asti kA.cit na_itarathA kva.cit ||4|37|08||

nAnA – various

= ekatvAt –

from unity

= atItAt tu –

tho beyond it

= sarva.gAt –

from the everywhere-going

= amala*Atmana: -

pure Self

dvitIyA kalanA na_asti kAcit –

a second kalanA.Impulse there is no such thing –it is not otherwise anywhen = na_itarathA kva.cit =

*m.8 That all pervading Self is beyond oneness and duality. It is pure. There is no fabrication, fancy or conjecture in it. There is never ever anything else in it.

*sv.8 It is transcendental and omnipresent; it is non-dual and pure. In it there is not even a notion of another.

*vlm.8. The pure soul being one in many, and inherent in all external objects, cannot be thought as distinct from those, that appear otherwise than itself.

* nAnA - various = ekatvAt - from unity = atItAt tu – but from beyond it = sarva.gAt – from the everywhere-going = amala*Atmana: - pure Self = dvitIyA kalanA na_asti kAcit - a second kalanA.Impulse there is no such thing not otherwise anywhen = na_itarathA kva.cit =

709

राम भावनाद् अन्यस्य भाव.अभावाः शुभ.अशुभाः ।

rAma bhAvanAt anyasya bhAva.abhAvA: zubha.azubhA: |

सृष्टयः परिकल्प्यन्ते अनात्मन्य्_एव_अथवा_आत्मनि ॥४।३७।९॥

sRSTaya: pari.kalpyante anAtmani_eva_athavA_Atmani ||4|37|9||

* rAma, = bhAvanAt anyasya - because of the feeling of another = bhAva.abhAvA: - states.of.being & their loss - Become & unBecome = good & not.so.good = sRSTaya: parikalpyante - such productions are considered as an Atmani_eva athavA Atmani - not in Self yet otherwise in Self.

rAma, out-of the feeling of some other, all that happens, and does not happen, for good or bad, is said-to-be a creation or noncreation that is not within the Self yet in the Self.

because

there is

the feeling of another

there are states.of.being & their loss

Become & unBecome

good & not.so.good

such projections are imagined

tho not in Self yet otherwise in Self.

*m.9 O Rāma, musings, non-musings, good and bad are mere imaginations and fancies. These non-self creations arise in the Self only.

*sv.9 All these diversities like existence and non-existence, good and evil, are vainly imagined by ignorant people. It matters not whether this imagination is said to be based on the not-self or the self itself.

*vlm.9. rAma! it is the difference of human thoughts, that judges differently of the existence and non-existence of things, and of their good and bad natures also; It judges the existence of the world, either as situated in or without the Divine Spirit.

707

708

709

710

यस्माद् आत्मनो व्यतिरिक्ते वस्तुनि सिद्धे सति तत्र_इच्छा प्रवर्तते । यत्र स्वात्मनो

yasmAt Atmana: vyatirikte vastuni siddhe sati tatra_icchA pravartate | yatra sva.Atmana:

व्यतिरिक्तम् न किंचिद् अपि सम्भवति तत्र_आत्मा किम् इव वञ्छन् किम् अनुस्मरन्

vyatiriktam na kiMcit api sambhavati tatra_AtmA kim iva vaJchan kim anusmaran

धावतु किम् उपैतु ॥४।३७।१०॥

dhAvatu kim upaitu ||4|37|10||

* yasmAt Atmana: - from which Self

vyatirikte vastuni siddhe sati –

a material distinction being established

tatra_icchA pravartate –

there Desire arises

yatra sva.Atmana: vyatiriktam –

where it is separate from Ur.own-self

na kiMcit api sambhavati –

nothing whatever becomes

tatra –

there / in That

AtmA kim iva vaJchan –

whatever does the Self desire

kim anusmaran dhAvatu –

what, remembering, does it follow

kim upaitu –

what pursue?

*m.10 If there is anything other than Self, then a desire for it can arise. When there is no such separate existence other than that of Self, what will the Self desire? What will it think of? What will it run after?

*sv.10 Since there is nothing other than the self, how can there be desire for another?

*vlm.10. Whereas it is impossible for any thing to exist beside the Spirit of God, it was the Spirit that "willed to become many". And as there was nothing beside itself, which it could think of or find for itself, it was necessary that it became so of itself, and without the aid of any extraneous matter. (Prose).

711

अत इदम् ईहितम् इदम् अनीहितम्

ata: idam Ihitam idam an-Ihitam

इत्य्_आत्मानम् न स्पृशन्ति विकल्पाः ।

iti_AtmAnam na spRzanti vikalpA: |

अतो निरिच्छतायाम् आत्मा

ata: nir.icchatAyAm AtmA

न किंचिद् अपि करोति

na kiMcit api karoti

कर्तृ-करण-कर्मणाम् एकत्वात्,

kartR-karaNa-karmaNAm ekatvAt,

न च निरिच्छस्य_आत्मनो नैष्कर्म्यम् अभितम्

na ca nir.icchasya_Atmana:_naiSkarmyam abhitam

द्वितीयायाः कल्पनाया अभावात् ॥४।३७।११॥

dvitIyAyA: kalpanAyA:_abhAvAt ||4|37|11||

"this is wished / this is not wished"

such ideas do not affect the Self

in its unwishful state

the Self does not do anything at.all

because of the oneness of Doer, Deeds and Doing

so the unwishful Self is actionless all-around

thru the lack of a second for it to imagine.

* ata: - hence = idam Ihitam - "This is wished = idam anIhitam - this is not wished" = iti AtmAnam na spRzanti vikalpA: - such Vikalpa Ideations do not touch/affect the Self = ata: - hence = niricchatAyAm - in unwishfulness = AtmA na kiMcit api karoti - the Self does not do anything at-all = kartR-karaNa-karmaNAm ekatvAt - because of the oneness of Doer, deeds and doing = na ca niricchasya Atmana: - nor of the non-desiring of the Self / and not of the unwishful Self = naiSkarmyam abhitam - actionless all-around = dvitIyAyA: kalpanAyA: abhAvAt - from the lack of a second imagining.

*vwv.2360/11. Therefore, distinctions such as, "this is desired, this is not desired," do not touch (or influence) the Self. Therefore, in the state without desire, the Self does not do anything on account of the oneness of the doer, the instrument and the action; nor is inactivity of the desireless Self admitted, on account of the absence of a second idea.

*jd.11 – ata: - hence = idam Ihitam - "This is wished = idam anIhitam - this is not wished" = iti AtmAnam na spRzanti vikalpA: - such Vikalpa Ideations do not touch/affect the Self = ata: - hence = niricchatAyAm - in unwishfulness = AtmA na kiMcit api karoti - the Self does not do anything at-all = kartR-karaNa-karmaNAm ekatvAt - because of the oneness of Doer, deeds and doing = na ca niricchasya Atmana: - nor of the non-desiring of the Self / and not of the unwishful Self = naiSkarmyam abhitam - actionless all-around = dvitIyAyA: kalpanAyA: abhAvAt - from the lack of a second imagining.

712

न_इतरा जानासि राम त्वम् इयम् ब्रह्म-संस्थितिः ।

na_itarA jAnAsi rAma tvam iyam brahma-saMsthiti: |

सर्व-द्वन्द्व-विनिर्मुक्तः कर्ता भव गत-ज्वरः ॥४।३७।१२॥

sarva-dvandva-vi.nirmukta: kartA bhava gata-jvara: ||4|37|12||

na_itarA jAnAsi rAma x

tvam iyam brahma-saMsthiti: |

sarva-dvandva-vi.nirmukta: x

kartA bhava gata-jvara: - x

*vlm.p.12.rAma, you must know the nature of brahman to be no other than this. Knowing him as no agent and without a second, be free from all anxiety.

as you know, rAma, not otherwise

this location in the brahman.Immensity being free from all duality

be the Doer free from ill.

710

711

712

713

अन्यच् च राघव पुनः पुनः कृत्वा कृत्वा बहु-विधिम् इदम् कर्म तरसा त्वया

anyat ca rAghava puna: puna: kRtvA kRtvA bahu-vidhim idam karma tarasA tvayA

प्राप्यम् किम् तद् वद यद् उचितम् भूत-करणात् । अकर्तृत्वे वा_आस्था भवतु तव

prApyam kim tat vada yat ucitam bhUta-karaNAt | a-kartRtve vA_AsthA bhavatu tava

च_अप्य्_आगमवतो भव स्वस्थः स्वच्छः स्तिमिता_इव निर्वात-जलधिः ॥४।३७।१३॥

ca_api_Agamavata: bhava svastha: svaccha: stimita_iva nirvAta-jaladhi: ||4|37|13||

but otherwise, rAghava, again and again

you've worked and worked your karma_in many ways,

but what have you got in your passing thru this world?

tell me what ought to be done by the creatures

or else let your reliance be on keeping.with Agama Scripture:

self-abiding, as clear and still as windless waters.

* anyat ca - and otherwise = rAghava - o scion of Raghu = puna: puna: kRtvA kRtvA - again and again done and done = bahu-vidhim - many ways = idam karma - this karma = tarasA tvayA prApyam kim - what is to be got by crossing this world = tat vada - that say = yat ucitam bhUta-karaNAt - which is worthy of being done by creatures = a-kartR-tve - in the non-doer = vA AsthA bhavatu tava - let your state/reliance become = ca_api - moreover = Agamavata: - according with Agama Scripture - shaiva scriptures = bhava sva-stha: - be self-abiding = svaccha: - clear = stimita_iva nirvAta-jaladhi: - as still as windless waters.

*vlm.p.13. I will tell you more. Though you may continue to do a great many acts here, yet tell me in a word, what do you do that is worth doing? Rely on the lack of your own agency and be quiet as the wise sage. Remain as calm and still as the clear ocean when unshaken by breeze.

*m. O Rāghava, what have you gained by working in this world. In any other way (or with any other perception)? And so become pure and settled by acting with a sense of non-doership and remain unperturbed and calm like an ocean without any passing breeze.

*sv. What have you to gain by doing all kinds of actions again and again? And, what will you gain by desiring to be inactive? Or, by adhering to scriptures? O Rama, rest in peace and purity like the ocean when it is not agitated by wind.

*AS: Tell me, what is to be achieved by you (kim tvayA prApyam) which is better than usual actions living beings (bhUtakaraNAt ucitam), by repeatedly doing different kinds of actions with zeal (idam bahuvidham karma tarasA puna: kRtvA kRtvA)? *In other words, nothing is to be achieved by repeated actions which leads to the ultimate liberation. So: Instead, be attentive to being action-less (akartRtve vA tava AsthA [only vAsthA in my texts] bhavatu), even though you know scriptures (Agamavata: api ); be pure and content within yourself, like ocean without wind which has no waves (stimita: nirvAtajaladhi: iva). Thus, instead of karmayoga, a kind of akarmayoga_is being preached here (:)). This is different from his usual advice of doing things naturally without attachment.

714

गत्वा सुदूरम् अपि यत्नवता जवेन

gatvA su.dUram api yatnavatA javena

न_आसाद्यते तद् इह येन सुपूर्णता_एति ।

na_AsAdyate tat iha yena su.pUrNatA_eti |

मत्वा_इति मा व्रज पदार्थ-गणान् धिया त्वम्

matvA_iti mA vraja padArtha-gaNAn dhiyA tvam

न त्वम् त्वम् एव परमार्थतया चिद्.आत्मा ॥४।३७।१४॥

na tvam tvam eva paramArthatayA cit.AtmA ||4|37|14||

* gatvA su-dUram api – having gone so very far away =

yatnavatA javena – with all that effort & speed =

na AsAdyate tat iha - x =

yena - whereby =

su-pUrNatA eti - overflowing =

matvA iti mA - thinking that way don't =

join with a herd of ideas in your thought

padArtha-gaNAn - x =

dhiyA tvam - x =

na tvam tvam eva paramArthatayA cit-AtmA - x.

you are indeed not you, in the higher sense, but the Conscious.Self.

*sv.14 That self, by which everything is completely permeated, is not to be gained by travelling far and wide. Do not let your mind wander among the objects of the world. You yourself are the supreme self, the infinite consciousness; you are naught else!

*vlm.14. Again knowing well, that it is not possible for the swiftest runners to reach their goal of perfection, how far so ever they may go. You must desist in your mind from pursuing after worldly objects, and persist to meditate on the spirituality of your inward and intellectual soul.

713

714

oॐm

801

एवम् स्थिते तु तज्ज्ञानाम् यद् एतत् कर्तृत्वम् दृश्यते सुख-दुःखादिषु योगादिषु वा तद् असन्

evam sthite tu tat.jJAnAm yat etat kartRtvam dRzyate sukha-du:kha.AdiSu yoga.AdiSu vA tat asan

नतु मूर्खणाम् ॥४।३८।१॥

na.tu mUrkhaNAm ||4|38|1||

*jd._evam sthite tu

but this being so/set

tajjJAnAm

for taj.jJa-That.Knowers

yat etat kartRtvam dRzyate

this which is see/known as Doership

sukha-du:kha.AdiSu

in pleasure and pain and such

yoga.AdiSu vA

or in methods like yoga

tat a.sat

that is unReal

na.tu mUrkhaNAm

but not for the foolish.

*m.1 O Rāma, what is seen as doership in the yogic practices and other actions in the case of jnanis, is not true in the case of ignorant people, who lack the knowledge of Truth.

*vlm. Such being the state of the wise, the actions they are seen to do, whether of goodness or otherwise or pleasureable or painful, in and whatsoever they are engaged, are nil and as nothing, and do not affect them as they do the other worldly mortals.

*sv. O rAma, the sense of doership (the notion 'I do this') which gives rise to both happiness and unhappiness, or which gives rise to the state of yoga, is fictitious in the eyes of the wise; to the ignorant, however, it is real.

802

यतः कर्तृत्वम् नाम किम् उच्यते ।

yata: kartRtvam nAma kim ucyate |

यो ह्य् अन्तरस्थाया मनोवृत्तेर् निश्चय उपादेयता-प्रत्ययो वासना.अभिधानस्

ya: hi antarasthAyA mana:vRtte: nizcaya upAdeyatA-pratyaya: vAsanA.abhidhAna:

तत् कर्तृत्व-शब्देन उच्यते ॥४।३८।२॥

tat kartRtva-zabdena ucyate ||4|38|2||

yata: kartRtvam nAma kim ucyate - just how is this Doership defined? =

ya: hi - for that.which

antara-sthAyA:

of the within.seated turn of Mind

mana:vRtte:

nizcaya:

there is conviction,

upAdeyatA-pratyaya:

an acceptable belief

vAsanA.abhidhAna:

determined by vAsanA.tracks

tat kartRtva-zabdena ucyate

that is called by the name Doership.

*VA. what is called doer? it is conviction in idea which is inside the mind, and such convictions manifest as vasanas this is called doer.

*vwv.2193/2. That is described by the word 'doership' which is the resolution of the working of the mind within, the idea of what is to be acquired (or accepted) called desire [see CGl. #vAsanA].

*m.2 What is called doership is a resolution or determination within one as mind. That becomes the material cause and is called ‘vāsana’. This settles the doership.

*AS: kartRtva_is not kartA! What is activity? The inner determination about what is to be achieved (upAdeyatA-pratyaya:), which is termed as desire (vAsanA), that is called activity. Thus, contemplation of actions is the main part of an action.

*sv. O Rama, the sense of doership (the notion 'I do this') which gives rise to both happiness and unhappiness, or which gives rise to the state of yoga, is fictitious in the eyes of the wise; to the ignorant, however, it is real. For, what is the source of this notion? This notion arises when the mind, spurred by the predisposition, endeavours to gain something; the resultant action is then attributed to oneself. When the same action leads to the experience of its fruition, the notion 'I enjoy this' arises. The two notions are in truth the two faces (phases) of the same notion.

ॐ tt.#vas -> वासना #vAsanA - A vAsanA is a psychological track (called an "engram" in behaviorist psychology). It derives from the root >vas, implying a "clothing" or covering of dispassion by attachment. It's true that a desire is a vAsanA, but so is its opposite • the field of #vAsanA involves all affectations, whether sukha or du:kha.

Øtt. #vAsanA वासना – (like nirvANa) this term is not readily translated, but (unlike it) has many near-equivalents which I have offered passim in yv.FM. the word vAsanA derives from the root वस्, which has the sense of "clothing", in the senses of wearing apparel (a nun's habit), and of "adhesion" (an addict's habit), so a clothing or covering of dispassion by a sticky attachment that thickens to hardness like glue. • some call it vAsanA.Habit. the moralists call it "desire", unable to grasp the a-moral view of yv.FM (see #heyopAdeya). it's true that a desire is a vAsanA, but so is its opposite. love is a vAsanA—so is hate. the field of vAsanA includes all affectations, feelings, and beliefs, whether su.kha or du:kha. in that field every experience and thought is a vAsanA.Seed. it may be called a vAsanA.Imprint in memory, or a Track or Engram. • it is an Affect of the subtle body, and one of its gross expressions is the Gene.

दा #dA -> आदा #AdA -> उपादा #upAdA -> उपादेय #upAdeya — upa*A-deya -adj.- to be taken or received • not to be refused • to be allowed, admissible, acceptable • to be included, included • to be chosen or selected, excellent, admirable. — #heyopAdeya – heya.up. — unacceptable/acceptable • con or pro. — #idaM puNyam upAdeyaM, heyaM pApam idaM tu_iti.

803

चेष्टा-वशात् तादृक्-फल-भोक्तृत्वम् वासना.अनुरूपम् स्पन्दते पुरुषः स्पन्द.अनुरूपम्

ceSTA-vazAt tAdRk-phala-bhoktRtvam vAsanA.anurUpam spandate puruSa: spanda.anurUpam

फलम् अनुभवति । फल-भोक्तृत्वम् नाम कर्तृत्वाद् इति सिद्धान्तः ॥४।३८।३॥

phalam anubhavati | phala-bhoktRtvam nAma kartRtvAt iti siddhAnta: ||4|38|3||

Thru activity, the state of enjoying that fruit - vAsanA.anurUpam – is the after.form of the Va'sana'.Track - spandate – vibrating – as the puruSa.Person + spanda.anurUpam - the after.form of Vibration = phalam - as its fruit =

anubhavati - experiences = phala-bhoktRtvam – the fruitful condition of Enjoyer - nAma kartRtvAt – namely thru the condition of Doer -

iti siddhAnta: - so it's been established.

*m.3 Resulting fruits of action depend on the action and reflect the avāsana’. A person enjoys experiences the fruits (of action) according to the nature of his vāsana. Enjoying the fruits can be called doership. This is the thesis.

*vlm.3. The production of an act by appliance of the proper means, and the exertion and action of the body in conformity with one as ability, and the completion of the effect compatible with one as intention, together with the enjoyment of the result of such agency, are defined and determined as the action of the man. (It is the deliberate and voluntary doing of an act, and not the unintentional physical action, that constitutes human agency. Gloss).

* ceSTA-vazAt - Perforce.of activity - tAdRk-phala-bhoktRtvam - the state of enjoying that fruit - vAsanA.anurUpam – is the after.form of the Va'sana'.Track - spandate – vibrating – as the puruSa.Person + spanda.anurUpam - the after.form of Vibration = phalam - as its fruit = anubhavati - experiences = phala-bhoktRtvam – the fruitful condition of Enjoyer - nAma kartRtvAt – namely thru the condition of Doer -

iti siddhAnta: - so it's been established.

801

802

803

x804

कुर्वतो ऽकुर्वतो वा_अपि स्वर्गे ऽपि नरके ऽपि वा ।

kurvata:_akurvata: vA_api svarge_api narake_api vA |

यादृग् वासनम् एतत् स्यान् मनस् तद् अनुभूयते ॥४।३८।४॥

yAdRk vAsanam etat syAt mana: tat anubhUyate ||4|38|4||

and thus

—

doing or not doing

in svarga.Heaven or naraka.ManHell even

whatever the conditioning may be is what manas.Mind becomes

kurvata:_akurvata: vA_api x

svarge_api narake_api vA |

yAdRk vAsanam etat syAt x

mana: tat anubhUyate - x

*vwv.1728. For one, whether acting or not acting (physically), with whatever sort of desire(or mental impressions) this [that] mind may exist [experience] , that is experienced (by him) even in heaven or hell. 2195. Whether acting or not acting, whether in heaven or in hell, what sort of desire this mind may have, that is experienced.

*m.4 Whether one performs works or not, he experiences hell or heaven according to his vāsana.

*vlm.4. (Verse). Moreover, whether a man is agent or no agent of an action, and whether he goes to heaven or dwells in hell_..

*sv.4-6 Whether one is engaged in action or not, whether one is in heaven or in hell, whatever may be the psychological conditioning, that itself is experienced by the mind.

805

तस्माद् अज्ञात-तत्त्वानाम् पुम्साम् कुर्वताम् अकुर्वताम् च कर्तृता

tasmAt ajJAta-tattvAnAm pumsAm kurvatAm akurvatAm ca kartRtA

न.तु ज्ञात-तत्त्वानाम् अ-वासनत्वात् ॥४।३८।५॥

na.tu jJAta-tattvAnAm a-vAsanatvAt ||4|37|5||

tasmAt – x

ajJAta-tattvAnAm pumsAm – of those people who do have not known Thatness

kurvatAm akurvatAm ca – acting or not acting

kartRtA na.tu – but there is no doership

jJAta-tattvAnAm – for a Thatness.Knower

a-vAsanatvAt - x.

*m.5 And so whether an ignorant person (accepts) doership or not, he becomes a doer. In the case of a jnani this doership does not happen since vāsanas are absent in him.

*vlm.5. (Prose). Hence the agency of the ignorant, arises from their wishing to do a thing, whether they do it or not; but not so of the wise, who having no will, are not culpable even for their involuntary actions.

806

ज्ञात-तत्त्वो हि शिथिली.भूत-वासनः कुर्वन्न्_अपि फलम् न_अनुसंदधाति ।

jJAta-tattva: hi zithilI.bhUta-vAsana: kurvan api phalam na_anusaMdadhAti |

अथ च स्पन्दन-मात्रम् केवलम् करोति असक्त-बुद्धिः सम्प्राप्तम् अपि फलम्

atha ca spandana-mAtram kevalam karoti asakta-buddhi: samprAptam api phalam AtmA_eva_idam आत्मा_एव_इदम् सर्वम् एव कर्म-फलम् अनुभवति अकुर्वन्न्_अपि

sarvam eva karma-phalam anubhavati akurvan_api

करोति मग्न-मनाः ॥४।३८।६॥

karoti magnamanA: ||4|37|6||

jJAta-tattva: - having known Thatness =

hi x

zithilI.bhUta-vAsana: - x =

kurvan api phalam - even bearing fruit =

na anu.saMdadhAti - x +

atha.ca spandana-mAtram - x =

kevalam karoti asakta-buddhi: - x =

samprAptam api phalam - tho the fruit got =

AtmA_eva - Self alone =

idam sarvam eva - this All only =

karma-phalam anubhavati - experiencing karma-fruit =

akurvan api karoti magna-manA: - x.

*vwv.2197/6. One who has known the Truth and whose desires have become loose (or weak), does not think of the fruit though acting. And the one with an unattached mind only does mere action. He experiences even the fruit (of action) obtained by him (with the conviction): 'All this fruit of action is only the Self.” The person with a mind sunk (into worldly pleasures), acts though not acting.

*m.6 Because of the weakened vāsanas, even when a jnani performs works, the fruits of it do not get attached to him. His actions are mere detached responses to the needs of a work. He thinks that all fruits are that (of) Self alone. Even though he does not care for the fruits of works, he performs the works with total concentration.

*vlm.6. He who has the knowledge of truth (tatwajnána), becomes relaxed in his earthly desires; and though he acts his part well, he does not long eagerly for its result as others. He acts with his body but with a quiet unconcerned mind. When successful, he attributes the gain to the will of God; but the worldly minded arrogate the result to themselves, though they could not bring it about.

*sv.4-6 Whether one is engaged in action or not, whether one is in heaven or in hell, whatever may be the psychological conditioning, that itself is experienced by the mind. Hence, to the ignorant and conditioned person there is the notion 'I do this' whether he is doing something or doing nothing; but such a notion does not arise in the enlightened or unconditioned. When the truth concerning this is known the conditioning is weakened and thenceforth the wise man, even while acting in this world, is not interested in the fruits of those actions. He lets actions happen in his life, without attachment to those actions; and whatever be the results of those actions, he regards them as non-different from his own self. But such is not the attitude of one who is immersed in the mental states.

804

805

806

807

मनो यत् करोति तत् कृतम् भवति यन् न करोति तन् न कृतम् भवति

mana: yat karoti tat kRtam bhavati yat na karoti tat na kRtam bhavati

अतो मन एव कर्तृ न देहः ॥४।३८।७॥

ata: mana* eva kartR na deha: ||4|37|7||

mana: yat karoti x

tat kRtam bhavati x

yat na karoti x

tat na kRtam bhavati x

ata: mana* eva kartR na deha: ||4|37|7||

*vlm.p.7 Whatever the mind intends truly comes to pass, and nothing is achieved without the application of the mind. Therefore, agency belongs to the mind and not to the body.

what Mind does, that gets done

what it does not do, that does not get done

& so

Mind only is the Doer, not the body.

808

चित्ताद् एव_अयम् संसार आगतश् चित्त.मय एव चित्त.मात्रम् चित्त एव स्थित इति विज्ञातम् । cittAt eva_ayam saMsAra Agarta: citta.maya* eva citta.mAtram citta* eva sthita* iti vijJAtam |

विषयश् च सर्वम् उपशान्तम् अभूद् वासना_एव_इति ज्ञ एव_अस्ति_इति ॥४।३८।८॥

viSaya: ca sarvam upazAntam abhUt vAsanA_eva_iti jJa* eva_asti_iti ||4|37|8||

cittAt eva ayam saMsAra Agarta: citta.maya_eva citta.mAtram citta_eva sthita_iti vijJAtam

viSaya: ca sarvam upazAntam abhUt vAsanA_eva_iti jJa_eva asti iti

*m.8 This world is a projection of ‘citta’, the basic sense mind-stuff. This is known. When all objective (phenomena) subside Truth alone remains.

*vlm.p.8 The world proceeds from the Divine Mind. The world is a development of the mind and it is situated in the (infinite and eternal) mind. Knowing all things to be manifestations of the powers of consciousness, the wise man remains cool to his desires.

*vlm.8. The world doth proceed from the Mind (Divine); it is the mind (by being a development of it), and is situated in the (infinite and eternal) mind; knowing all things as such manifestations of the powers of the intellect, the wise man remains in the coolness of his desire or luke warmness.

*sv.7-9 Whatever the mind does, that alone is action: hence, the mind alone is the doer of actions, not the body. The mind alone is this world-appearance; this world-appearance has arisen in it and it rests in the mind. When the objects as well as the experiencing mind have become tranquil, consciousness alone remains.

809

आत्म.विदाम् हि तन्मनः परम् उपशमम् आगतम् मृगतृष्णाजलम् इव

Atma.vidAm hi tat.mana: param upazamam Agatam mRgatRSNA.jalam iva

वर्षति जलदे हिम-कण इव चण्डातपे विलीनम् तुर्य-दशाम् उपागतम् स्थितम् ॥४।३८।९॥

varSati jalade hima-kaNa* iva caNDAtape vilInam turya-dazAm upAgatam sthitam ||4|37|9||

Atma.vidAm hi –

for of self-knowers

tat.mana: param upazamam –

That-Mind is perfectly quiet

Agatam mRgatRSNAjalam iva – x

varSati jalade himakaNe iva – x

caNDAtape vilInam turya-dazAm upAgatam sthitam - x.

*vlm.p.9 The minds of those who know the soul come to the state of perfect detachment from their desires, just as when a false mirage of water is set down by raining clouds, and particles of morning dews are dried up by the raging sun. It is then that the soul is said to rest in its perfect bliss (turiya).

*vlm.9. The minds of spiritualists (or those knowing the soul), come to the state of that perfect insensibility of their desires, as when the false watery mirage is set down by the raining clouds, and the particles of morning dews, are dried up by the raging sun. It is then that the soul is said to rest in its perfect bliss (The turya-sanssouci or impassibility).

807

808

809

x810

न_आनन्दम् न निरानन्दम् न चलम् न_अचलम् स्थिरम् ।

na_Anandam na nir.Anandam na calam na_acalam sthiram |

न सन् नासन् न च_एतेषाम् मध्यम् ज्ञानि-मनो विदुः ॥४।३८।१०॥

na san na_asan na ca_eteSAm madhyam jJAni-manno vidu: ||4|37|10||

it is not Happiness nor unHappiness

not moving nor unmoving

still

not what is So

nor what's notSo

and not between these two

know such to be the Mind of the wise

na Anandam not Happiness, na nir-Anandam not unHappiness, na calam not moving, na a-calam not un-moving, sthiram still; na sat not Sat Such, na a-sat not Asat unSuch, na ca eteSAm madhyam and not between these two vidu: jJAni-manas know the jJAni-Mind.

*sv.10 The wise declare that the mind of the enlightened is neither in a state of bliss nor devoid of bliss, neither in motion nor static, neither real nor unreal, but between these two propositions.

*m.10 Know that the mind of a jnani is neither happy nor unhappy, joyful nor grieving; it is neither stable or unstable; it is existent nor nonexistent. It is central to all these.

*vlm.10. This is not the felicity of the gusto of pleasure, nor the dolour of sorrow or discontent; it consists not in the liveliness of living beings, nor in the torpidity of stones. It is not situated in the midst of these antithesis, (i. e. in the sandhisthána or golden medium between these); but in the knowing mind which is Bhumánanda--all rapture and ravishment.

* na Anandam not Happiness, na nir-Anandam not unHappiness, na calam not moving, na a-calam not un-moving, sthiram still; na sat not Sat Such, na a-sat not Asat unSuch, na ca eteSAm madhyam and not between these two vidu: jJAni-manas know the jJAni-Mind.

y811

न वासनामये स्पन्द-रसे गज इव पल्वले मज्जति तज्ज्ञो

na vAsanÂmaye spanda-rase gaja* iva palvale majjati tajjJa:

मूर्ख-मनोभोग-भूमिम् एव पश्यति न सतत्त्वम् ॥४।३८।११॥

mUrkha-mana:bhoga-bhUmim eva pazyati na sa-tattvam ||4|37|11||

na vAsanA.maye spanda-rase

gaja_iva palvale

majjati

tajjJa:

mUrkha-mana:bhoga-bhUmim eva

pazyati na sa.tattvam

*m.11 The mind of a jnani does not respond vāsana-driven actions. It stands like an elephant in the mud of a lake. On the contrary, the mind of a person without the knowledge of Truth wanders in pleasure fields, unmindful of the nature of self.

*vlm.11. But the ignorant mind (which is unacquainted with this state of transport; is transported by its thirst after the moving waters of earthly pleasures; as an elephant is misled to the foul pool, where he is plunged in its mud and mire, without finding any thing that is really good.

*sv.11-16 His unconditioned consciousness blissfully plays its role in this world-appearance as if in a play. Since it is the mental conditioning (which exists in the ignorant) which determines the nature of the action and of the experience, and since it is absent in the enlightened, the latter is ever in bliss. His actions are non-actions. Hence he does not incur merit nor demerit.

z812

तथा_आचायम् अत्र अपरो दृष्टान्तः । अकुर्वन्न्_अपि श्वभ्र-पतनम्

tathA_AcAyam atra apara:_dRSTAnta: | akurvan_api zvabhra-patanam

शय्यासन-गतो ऽपि श्वभ्र-पात-वासना-वासिते चेतसि श्वभ्र-पतन.दुःखम्

zayya.Asana-gata:_api zvabhra-pAta-vAsanA-vAsite cetasi zvabhra-patana.du:kham

अनुभवति । अपरस् तु कुर्वन्न्_अपि श्वभ्र-पतनम् परमम् उपशमम् उपगतवति

anubhavati | apara: tu kurvan_api zvabhra-patanam paramam upazamam upagatavati

मनसि शय्यासन-सुखम् अनुभवति । एवम् अनयोः शय्यासन-श्वभ्र-पातयोर्

manasi zayya.Asana-sukham anubhavati | evam anayo: zayya*Asana-zvabhra-pAtayo:

एकः श्वभ्र-पतनस्य अकर्ता_अपि कर्ता सम्पन्नो द्वितीयश् च श्वभ्र-पतनस्य

eka: zvabhra-patanasya akartA_api kartA sampanna: dvitIya: ca zvabhra-patanasya

कर्ता अप्य्_अकर्ता सम्पन्नश् चित्त-वशात् तस्मात् यचितम् तन्मयो भवति

kartA api_a-kartA sampanna: citta-vazAt tasmAt yacitam tat.maya: bhavati

पुरुष इति सिद्धान्तः ॥४।३८।१२॥

puruSa* iti siddhAnta: ||4|37|12||

tathA AcAyam atra apara: dRSTAnta: |

akurvan_api zvabhra-patanam zayya*Asana-gata:_api zvabhra-pAta-vAsanA-vAsite cetasi zvabhra-patana du:kham anubhavati |

aparas tu kurvan_api zvabhra-patanam paramam upazamam upagatavati manasi zayya*Asana-sukham anubhavati |

evam anayo: zayya*Asana-zvabhra-pAtayo: eka: zvabhra-patanasya a-kartA api kartA sampanna: dvitIya: ca zvabhra-patanasya kartA api_a-kartA sampanna: citta-vazAt tasmAt yacitam tat.maya: bhavati puruSa_iti siddhAnta: |

*m.12 One can cite an example for this. If one entertains the idea (due to a drop memory) of falling into a chasm, he shall feel the grief as if thrown into a chasm even while sleeping on his bed (in dreams). One whose mind is totally oblivious of this idea, will not feel grieved even if he has fallen into a chasm. Even then he feels the happiness of lying on his bed. And so one who feels the fall becomes a doer of the work of falling due to his mental experience while the other does not feel the doership of falling since he does not experience the fall. Thus this doership or nondoership is a matter of mental experience.

*vlm.12. Here is another instance of it based upon a Stanza_in the Sruti, which says that:A man dreaming himself to be falling into a pit, feels the fear of his fall in his imagination even when he has been sleeping in his bed; but another who actually falls in a pit when he is fast asleep, is quite insensible of his falls. Thus it is the mind which paints its own pleasure and pains, and not the bodily action or its inactivity.

*vwv.2199/12-13. Though lying in a bed and not performing (or suffering) a fall into a pit, one experiences the pain of falling into a pit steeped in (or possessing) the imagination of falling into a pit (during sleep). But, another person, though performing (or suffering) a fall into the pit (during deep sleep), experiences the happiness of lying in a bed, in a mind which has arrived at supreme trabquillity (during such deep sleep). Thus, between the two, lying in the bed and falling into a pit, the one, though not the performer of the fall into a pit, has become the non-doer on account of the mind. Therefore, what the mind is, the man consists of that; so is the conclusion. Therefore, under those circumstances, let the mind of a doer or non-doer become completely unattached always.

810

811

812

4.38.13

तेन तत्र कतुर्अकतुर् वा नित्यम् असंसक्तम् भवतु चेतो_नहि किंचिद् अस्त्य्_

tena tatra kartu: akartu: vA nityam asaMsaktam bhavatu ceta:_nahi kiMcit asti_

आत्म-तत्त्व-व्यतिरिक्तम् यत्र संसक्तिर् भाव्यते यत् किंचिद् इदम् जगद् गतम्

Atma-tattva-vyatiriktam yatra saMsakti: bhAvyate yat kiMcit idam jagat gatam

तत्-सर्वम् शुद्ध-चित्तत्वाद् आभासम् अवेहि ॥४।३८।१३॥

tat-sarvam zuddha-cittatvAt AbhAsam avehi ||4|37|13||

saMsakta

saMsakti

asaMsakta

bhavatu

bhAvyate

cetas

nahi

tattva

vyatirikta

zuddha

AbhAsa

avehi

tena tatra kartur akartur vA

Thus there whether of/with the Doer or nonDoer

nityam a.saMsaktam bhavatu

always be unconnected

ceto* nahi kiMcit asti

Atma-tattva-vyatiriktam

yatra saMsaktir bhAvyate

yat kiMcit idam jagad gatam

tat-sarvam zuddha-cittatvAt AbhAsam avehi

*m.13 And so whether you are performing works or not let your mind be detached. There is nothing (in manifestation) that is different from the essential nature of Self. If (for some reason) you feel engrossed and attached even that aspect of the world is only a reflection of that Pure Intelligence.

*vlm.13. Hence whether a man is the doer of an action or not, he perceives nothing of it, when his mind is engrossed in some other thought or action; but he views every thing within himself, who beholds them on the abstract medition of his mind. The thinking mind sees the outward objects, as reflexions of his pure intellect cast without him. (The spiritualist regards the outward as images of his inward ideas, in opposition to the materialist, who considers the internal ideas to be but reflexions derived from external impressions).

814

एवम् च_अस्य ज्ञात-ज्ञेयस्य पुंसो नाम_आत्मा सुख-दुःखानाम् न गम्य_इति

evam ca_asya jJAta-jJeyasya puMsa: nAma_AtmA sukha-du:khAnAm na gamya_iti

निश्चये जाते न_आत्म-व्यतिरिक्ता आधार-धेय-दृष्टयो विद्यन्त इति निश्चये जाते

nizcaye jAte na_Atma-vyatiriktA* AdhAra-dheya-dRSTaya: vidyanta* iti nizcaye jAte

कर्ता भोक्ता सर्व.पदार्थ-व्यतिरिक्तो बाल.अग्र-सहस्र-भोगो ऽहम् इति निश्चये

kartA bhoktA sarva.padArtha-vyatirikta:_bAla.agra-sahasra-bhoga:_aham iti nizcaye

जाते यत् किंचिद् इदम् तत् सर्वम् अहम् एव_इति वा निश्चये जाते सर्व.सत्त्व.अवभासकः

jAte yat kiMcit idam tat sarvam aham eva_iti vA nizcaye jAte sarva.sattva.avabhAsaka:

सर्वगस् तिष्ठाम्य्_एव_अहम् इति निश्चये जाते न_अहम् सुख-दुःखानाम् गम्य_इति

sarvaga: tiSThAmi_eva_aham iti nizcaye jAte na_aham sukha-du:khAnAm gamya_iti विगतो ज्वरतया चित्त-वृत्तिर् लीलया_एव तिष्ठते व्यवहारेषु ॥४।३८।१४॥

vigata* jvaratayA citta-vRtti:_lIlayA_eva tiSThate vyavahAreSu ||4|38|14||

evam ca - and so =

asya jJAta-jJeyasya pum.sa: - of this person who has known what's to-be-known =

nAma - in particular =

AtmA sukha-du:khAnAm na gamye - when the Self is not destined for pleasures and sorrows =

iti nizcaye jAte - when such conviction is arisen =

na Atma-vyatiriktA: - no self-distinctions =

AdhAra-dheya-dRSTaya: - x =

vidyante - are known

iti nizcaye jAte - when such conviction is arisen

kartA bhoktA - the Doer, the Enjoyer,

sarva.padArtha-vyatirikta: - separate from all things =

bAla.agra-sahasra-bhoga: aham - x =

iti nizcaye jAte - when such conviction is arisen

yat kiMcit idam - "whatever this is =

tat sarvam aham eva - all that am I" =

iti vA nizcaye jAte - or when such conviction is arisen

sarva.sattva.avabhAsaka: - x =

sarva.ga: tiSThAmi_eva aham - x =

iti nizcaye jAte - when such conviction is arisen =

na aham sukha-du:khAnAm gamya_iti - x =

vigata-jvaratayA citta-vRtti: - x =

lIlayA_eva tiSThate vyavahAreSu - x.

*m.14 Thus that person who knows what is to be known, that wise man never feels sorrow and happiness. This is definite when he comes to this conclusion, he understands that there is nothing like support or supported that is different from Self. He then understands that he is beyond all manifest objects and is subtler than the thousandth part of a hair. Having concluded thus he realizes that he is all that is in creation and feels :’I am all pervading. I am all existence a. Coming to this conclusion, both grief and happiness do not touch him. He participates in the world-play without any fever and in a mood of play.

*vlm.14. Thus the man knowing the knowable soul, knows himself as inaccessible to the feelings of pleasure and pain. Knowing this as certain, he finds the existence of no other thing, apart from what is contained in the container of his soul, which is as a thousandth part of a hair. This being ascertained, he views every thing in himself. With this certainty of knowledge, he comes to know his self as the reflector of all things, and present in all of them. After these ascertainments, he comes to the conclusion that he is not subject to pain or pleasure. Thus freed from anxieties, the mind freely exercises its powers over all customary duties, without being concerned with them.

*AB. nAma_iti avadhAraNe nipAta: ||4|37|

z815

तज्ज्ञस्य संकटे च मुदिता_एव केवलम् ज्योत्स्ना_इव भुवन-भावम् अलम्.कारोति

tajjJasya saMkaTe ca muditA_eva kevalam jyotsnA_iva bhuvana-bhAvam alam.kAroti

येन चित्ताद् ऋते तु ज्ञः कुर्वन्न्_अप्य्_अकर्ता सम्पन्नो मनसो ऽलेपकत्वान् न_असौ

yena cittAt Rte tu jJa: kurvan_api_a-kartA sampanna: manasa:_alepakatvAt na_asau

पाद.पांयादि=विक्षेपस्य यत्न-कृतस्य_अपि कर्मणः फलम् अनुभवति ॥४।३८।१५॥

pAda.pANi+Adi=vikSepasya yatna-kRtasya_api karmaNa: phalam anubhavati ||4|38|15||

tajjJasya saMkaTe ca – and in the Strait of Thatness =

muditA_eva kevalam - x =

jyotsnA iva - like moonlight =

bhuvana-bhAvam - x =

alam.kAroti - satisfies =

yena - x =

cittAt Rte tu – except/without chitta.Affection =

jJa: - the Knower =

kurvan api - tho doing =

a-kartA - a non-Doer =

sampanna: - x =

manasa: - from Mind =

a-lepakatvAt x

na asau - x =

pAda.pANy-Adi=vikSepasya - the casting/motions of his hands and feet =

yatna-kRtasya api - x =

karmaNa: phalam anubhavati - x.

*m.15 Since a jnani is mentally detached even when he is the doer, he emerges as a non-doer. Even in calamities he is joyful and those beams of joys brighten the universe. He does not experience/enjoy the fruits of his movements of hand and feet during the performance of works.

*vlm.15. He who knows the self, remains joyous even in his calamity, and shines as the moonlight, which enlightens the world. He knows that it is his mind and not himself, that is the agent of his actions although he is the doer of them: and knowing the agency of the mind in all his actions, he does not assume to himself the merit of the exercise of his limbs, hands and feet, nor expects to reap the rewards of all his assiduous labours and acts.

813

814

815

816

एवम् मनः सर्व.कर्मणाम् सर्व.ईहितानाम् सर्व.भावानाम् सर्व.लोकानाम्

evam mana: sarva.karmaNAm sarva.IhitAnAm sarva.bhAvAnAm sarva.lokAnAm

सर्व.गतीनाम् बीजम् तस्मिन् परिहृते सर्व.कर्माणि लयम् उपयान्ति ।

sarva.gatInAm bIjam tasmin parihRte sarva.karmANi layam upayAnti |

मानसेन_अपि कर्मणा यत् कृतेन_अपि ज्ञो न_आक्रम्यते न विवशी.क्रियते

mAnasena_api karmaNA yat kRtena_api jJa: na_Akramyate na vivazI.kriyate

न रञ्जनाम् उपैति_अव्यतिरिक्तात् ॥४।३८।१६॥

na raJjanAm upaiti_avyatiriktAt ||4|37|16||

evam mana:

So Mind

sarva.karmaNAm

sarva.IhitAnAm

sarva.bhAvAnAm

sarva.lokAnAm

sarva.gatInAm

of all going/paths

is the seed

bIjam

tasmin parihRte

sarva.karmANi

layam upayAnti |

mAnasena api karmaNA yat kRtena api jJa:

na Akramyate na vivazI.kriyate

na raJjanAm upaity a-vyatiriktAt

*m.16 Thus mind is at the root of all actions, of all states and phases (of human existence) and all movements in the world. If this mind is given up, all works and actions are given up. All griefs die. Even when works are done, jnanis are not seized by them. Since they are not ecstatic about them, no adverse condition of enjoyment arises.

*vlm.16. Mental actions (thoughts) being brought to practice, tend to involve their unguarded agents of ungoverned minds, into the endurance of its consequence. Thus the mind is the seed (root) of all efforts and exertions, of all acts and actions, of all their results and productions, and the source of suffering the consequences of actions. By doing away with your mind, you make a clean sweep of all your actions, and thereby avoid all your miseries resulting from your acts. All these are at an end with the anaesthesia of the mind. It is a practice in Yoga to allay (laisser aller), the excitement of the mind to its ever varying purposes.

*vwv.2200/16. Thus, the mind is the seed of all actions, all desires, all feelings, all worlds and all states. When it is abandoned, all actions are abandoned, all pains come to an end and all actions attain to dissolution. Therefore, the wise one is not overcome, is not made helpless and does not obtain pleasure (or is not coloured) even by actions pertaining to the mind and even performed (by the body), on account of his not being separated (from Reality).

mAnasenApi karmaNA yatkRtenApi jJa: nAkramyate na vivazIkriyate na

raJjanAmupaityavyatiriktAt ||4|37| 16

*VA. wise is not affected by actions, knowing them to be creations

of the mind. Seeing them as not separate from himself, he is not

despaired nor delighted.

AS:
A knower is not overcome even by mental actions, nor is rendered helpless, nor is attached t it, due to his detachment (avytiriktAt).

817

यथा बालो मनसा नगरस्य निर्माणम् निर्मृष्टम् च कुर्वन् नगर-निर्माणम् मनः कृतम्

yathA bAla:_manasA nagarasya nirmANam nirmRSTam ca kurvan nagara-nirmANam mana: kRtam

अकृतम् इव लीलया_अनुभवति न_उपादेयतया_असुख-दुःखम् अकृत्रिमम् इति पश्यति

akRtam iva lIlayA_anubhavati na_upAdeyatayA_asukha-du:kham akRtrimam iti pazyati

नगर-निर्मथनम् च मनःकृतम् कृतम् इति पश्यति_इति दुःखम् अपि लीलया अनुभवन्न्_अपि

nagara-nir.mathanam ca mana:kRtam kRtam iti pazyati_iti du:kham api lIlayA anubhavan_api

न दुःखम् इति पश्यति । एवम् असौ परमार्थतः कुर्वन्न्_अपि न लिप्यत एव_इति ॥४।३८।१७॥

na du:kham iti pazyati | evam asau paramArthata: kurvan_api na lipyata* eva_iti ||4|37|17||

yathA bAla: - As a child - manasA – by manas.Mind -

nagarasya nirmANam - thm construction of a city =

nirmRSTam ca kurvan – unadorned/unfinished too making -

nagara-nirmANam – an unbuilt city -

mana: kRtam akRtam iva – Mind hvg.made as.if unmade -

lIlayA anubhavati – playfully experiences -

na upAdeyatayA

a.sukha-du:kham a.kRtrimam

iti pazyati nagara-nirmathanam ca mana:kRtam kRtam

iti pazyati iti du:kham api

lIlayA anubhavan api na du:kham

iti pazyati |

evam asau paramArthata: kurvan api na lipyate_eva_iti

*vlm.17. Behold the boy is led by his mind (fancy) to build his toy or hobby-horse, which he dresses and daubs at his wilfull play, without showing any concern or feeling of pleasure or pain, in its making or breaking of it at his pleasure. So doth man build his aerial castle, and level it without the sense of his gain or loss therein. It is by his acting in this manner in all worldly matters, that no man is spiritually entangled to them. (Do your duties and deal with all with a total unconcernedness and indifference).

*vwv.2201/17. As a boy accomplishing the formation and the wiping off of a city by the mind, sportively experiences the formation of the city accomplished by the mind like one not accomplished, does not consider the joy and sorrow (arising therefrom) as natural on account of their perceivability, considers the destruction of the city effected by the mind as (actually) done and, though experiencing sportively even sorrow (therefor), does not consider it as sorrow, so, that (wise person), though acting, is not at all really tainted.

*sv.17-23 His behaviour is like that of a child; and even if he appears to be in pain, he is not. He is totally unattached to this world-appearance and to the actions of the mind and the senses. He does not even entertain the notion of liberation, nor that of bondage. He sees the self and self alone.

evamasau paramArthta: kurvannapi na lipyata eveti ||4|37| 17

*VA. all this is only Consciousness’s making, which does not defile it.

*AS: Thus (evam) he (asau) certainly (eva) does not really get smeared by actions (paramArthata: kurvan api na lipyate).

*AB. ... nirmRSTam nirmitasya pariSkAram | ... ||4|37|

818

सर्व.भावेषु हेय.उपादेयताभ्याम् जगति किम् कारणम् दुःखस्य न च_उपादेये

sarva.bhAveSu heya.upAdeyatAbhyAm jagati kim kAraNam du:khasya na ca_upAdeye

किंचिद् अपि सम्भवति । यद् अविनाशम् व्यतिरिक्तम् च_आत्मनस् तस्माद्

kiMcit api sambhavati | yat avinAzam vyatiriktam ca_Atmana: tasmAt

अयम् आत्मा_अकर्ता_अभोक्ता_अतत्त्वतः यत् एतत् कर्तृत्वम् च स्वध्यारोप्यते॥४।३८।१८॥

ayam AtmA_akartA_abhoktA_atattvata: yat etat kartRtvam ca svadhyAropyate||18||

sarva.bhAveSu

In all becomings

heya.upAdeyatAbhyAm

in the pros and cons

jagati

in the world

kim kAraNam du:khasya

what is the cause of sorrow?

na ca_upAdeye kiMcit api sam.bhavati

yad avinAzam vyatiriktam ca Atmanas

tasmAt ayam AtmA akartA abhoktA atattvata: yat etat kartRtvam ca svadhyAropyate

*m.18 What is the cause of grief in this world from the point of view acceptable and unacceptable conditions and states? Agreeability cannot be the cause, because there is nothing more agreeable than the imperishable Self. All else are perishable. And so self is a non-doer, non-enjoyer. If there is any doership that can only be an overlay on itself by itself.

*vlm.18. What cause can there be for your sorrow, amidst the dangers and delights of this world, but that you have the one and not the other. But what thing is there that is delectable and delightful to be desired in this world, which is not evanescent and perishable at the same time, save yourself (soul), which is neither the active nor passive agent of your actions and enjoyments; though they attribute the actions and their fruitions to it by their error.

*VA. among all things of the world to be taken or rejected what is

the cause of sorrow? and here is nothing to be taken (desired) which

would be not perishable. Different from all this is atman, which is

non-doer, non-enjoyer and even non-truth (or untruth), on which

doership is superimposed by itself.

*AS: Among all mental processes (sarvabhAvesSu) which of the two is the cause of sorrow desire to reject something (heya) or desire to acquire something (upAdeya).
(Of course, the first is out of question, since you have to acquire something to reject it) and nothing is possible in the desire to acquire something since nothing exists which is indestructible other than the Atman. Thus the Atman is truly non doer, non enjoyer (yet on it) the activeness is superimposed.
The discussion is very cryptic and the AB commentary is needed to make full sense of it.
x

816

817

818

x819

अवश्यकम् तत् सम्यग्.दर्शन-मोहान् न वस्तुत इति यथा.भूत-वस्तु-विचारणात्

avazyakam tat samyak.darzana-mohAt na vastu.ta* iti yathA.bhUta-vastu-vicAraNAt

कर्तृत्व-भोक्तृत्वे न स्तः । इन्द्रिय.इन्द्रिय.अर्थ-द्वेष.अभिलाष.आदिका

kartRtva-bhoktRtve na sta: | indriya.indriya.artha-dveSa.abhilASa.AdikA*

दृष्टयस् तद्-दृष्टीनाम् दृश्यन्ते न_अतद्-दृष्टीनाम् ॥४।३८।१९॥

dRSTaya: tat-dRSTInAm dRzyante na_atad-dRSTInAm ||4|38|19||

avazyakam tat samyag.darzana-mohAt

na vastu.ta_iti

yathA.bhUta-vastu-vicAraNAt

kartRtva-bhoktRtve na sta: |

indriya.indriya.artha-dveSa.abhilASa.AdikA dRSTaya:

tad.dRSTInAm dRzyante

na a-tad.dRSTInAm

*m.19 The feeling that some works are essential is caused by an obsession with wholistic perception, not as a natural need. Doership and enjoyership arise in the process of understanding about (manifest) beings and elements from the point of view of senses and the consequent desire for them and rejection of them. This situation does not arise from the perception of Self.

*vlm.19. The importance of actions and passions to living beings, is a mistake and not veritable truth. Because by the right consideration of things, we find no action nor passion bearing any relation to the soul. Its attachment or aversion to the senses and sensible actions and enjoyments, is felt only by the sensualist, and not by them that are unconscious of sensuous affections (as the apathetic ascetics).

*VA. necessity (of doership) is a view based on delusions, not

truth wise think like this, and from inquiry about real and unreal,

doership and enjoyership do not stand.

Senses, objects of senses, rejection and desire etc are seen for seers

of that, and not seen to seers of truth?

*AS: Avazyakam is explained as the necessity of ordinary activity due to existence of a body.
This necessity of ordinary life is felt because of lack of proper vision of the world, not because it is true; by properly analyzing various things, the concepts of doership and enjoyership don't exist.
(So why do they persist? The answer is;)
The attractions or dislikes of sense organs towards various sensible objects are possessed by those who pay attention to them, not to ones who don't.

820

मोक्षो ऽस्ति न संसारे स्व.संसक्त-मनसाम् इह असंसक्त-मनसाम् त्व्_एतत्

mokSa:_asti na saMsAre sva.saMsakta-manasAm iha asaMsakta-manasAm tu_etat

सर्वम् एव_अस्ति ॥४।३८।२०॥

sarvam eva_asti ||4|37|20||

mokSa: asti na saMsAre - mokSa.Freedom is not in the saMsAra =

sva.saMsakta-manasAm iha - for Minds that have their attachment here =

a=saMsakta-manasAm tu - but for unattached Minds =

etat sarvam eva asti - all this also is.

*vlm.20. There is no liberation in this world for the worldly minded, while it is fully felt by the liberal minded Yogi, whose mind is freed from its attachments to the world, in its state of living liberation. (Jávan-mukta).

z821

यथास्थितम् ज्ञस्य केवलम् आत्म.तत्त्वम् एव_उल्लसति तद् द्वित.एकत्व-वादि-सिद्धे

yathA.sthitam jJasya kevalam Atma.tattvam eva_ullasati tat dvita.ekatva-vAdi-siddhe dvitA.ekatve karoti द्विता.एकत्वे करोति सत्त्व.असत्त्वे करोति शक्ति-जाल+आदि-भिन्नाम् सर्व.शक्तिताम् च

sattva.asattve karoti zakti-jAla+Adi-bhinnAm sarva.zaktitAm ca

दर्शयति तस्य ॥४।३८।२१॥

darzayati tasya ||4|37|21||

yathA.sthitam jJasya kevalam – everything is for the Knower as.is =

Atma-tattvam eva ullasati – only self-Thatness is in play =

tat-dvitvA.ekatva-vAdi-siddhe -

that-twoness.unity-vAdi-siddhe =

dvitvA.ekatve karoti - he acts in duality-unity

sattva.asattve karoti - acts in Suchness-unSuchness purity-impurity

zakti.jAla.Adi-bhinnAm -

power.net-&c-bhinnAm =

sarva.zaktitAm ca darzayati tasya - and the state of All-Power is seen to be from That.

*AS: For the knowledgeable one, only the concept of self arises, it, in turn, creates duality and nonduality for him as established (for ordinary life), it creates reality and unreality and indicates his omnipotence which is the same as the universal energy.

*vlm.21. Though the Sage is rapt in the light of his self-consciousness, yet he does not disregard to distinguish the unity and duality, the true entity from the non-entities, and to view the omnipotence in all potencies or powers that are displayed in nature: (for these display His power and goodness beyond our thought).

*VA. wise knower sees everything as manifestation of truth of self only, Self only, which transcends duality-unity-etc, makes duality-unity and truth-untruth by power of illusion, yet it is seen as undivided and all powerful Self.

*m.21 For a jnani, only the essential nature of Self is engrossing. That Self nature alone manifests duality and nonduality, existence and nonexistence, light and harmony and its opposites. All its energies are together and one. It merely displays as many.

819

820

821

x822

न बन्धो ऽस्ति न मोक्षो ऽस्ति नाबन्धो ऽस्ति न बन्धनम् ।

na bandha:_asti na mokSa:_asti na_abandha:_asti na bandhanam |

अप्रबोधाद् इदम् दुःखम् प्रबोधात् प्रविलीयते ॥४।३८।२२॥

aprabodhAt idam du:kham prabodhAt pravilIyate ||4|38|22||

* na bandha: asti - no Bondage is

na mokSa: asti - no Freedom is = na a-bandha: asti - no lack of bondage is = na bandhanam - no binding= a-prabodhAt - from lack of awakening = idam du:kham - this sorrow = prabodhAt pravilIyate - from awakening is brought to an end.

there is no Bondage / there is no Freedom

there is no unbinding

there is no bond

in the absence of awakening there is this sorrow

but

after awakening it vanishes

*m.22 There is neither bondage nor liberation. There is nothing that binds. Grief that arises due to lack of knowledge is annihilated by knowledge and enlightenment.

*vlm.22. (Verse). To him there is no bond or freedom, nor liberation nor bondage whatever, and the miseries of ignorance are all lost in the light of his enlightenment.

*jd.22 - na bandha: asti - no Bondage is = na mokSa: asti - no Freedom is = na a-bandha: asti - no lack of bondage is = na bandhanam - no binding= a-prabodhAt - from lack of awakening = idam du:kham - this sorrow = prabodhAt pravilIyate - from awakening is brought to an end.

z823

संकल्पिता जगति मोक्ष-मतिर् मुधा_एव

saMkalpitA* jagati mokSa-mati: mudhA_eva

संकल्पिता जगति बन्ध-मतिर् मुधा_एव ।

saMkalpitA* jagati bandha-mati: mudhA_eva |

संत्यज्य सर्वम् अनहम्.कृतिर् आत्म-निष्टौ

saMtyajya sarvam an.aham.kRti: Atma-niSTau

धीरो धिया व्यवहरन् भुवि राम तिष्ठ ॥४।३८।२३॥

dhIra: dhiyA vyavaharan bhuvi rAma tiSTha ||4|38|23||

saMkalpitA jagati

mokSa-mati: mudhA_eva

saMkalpitA jagati

bandha-mati: mudhA_eva

sam.tyajya sarvam

renouncing everything

an-aham.kRti:

without aham.kAra-"I"dentity

Atma-niSThau

dhIra: dhiyA vyavaharan

bhuvi rAma tiSTha

in the world, o Rama, remain

*m.23 Liberation and bondage are wastefully conceived in this mutable world. Abandon everything. Be egoless and abide in the Self. O Rāma with intelligence and courage move about in this world.

*vlm.23. It is in vain to wish for liberation, when the mind is tied down to the earth; and so it is redundant to talk of bondage, when the mind is already fastened to it. Shun them both by ignoring your egoism, and remain fixed to the true Ego, and continue thus to manage yourself with your unruffled mind on earth. (The whole of this is a lesson of the Stoical and Platonic philosophic and unimpassioned passivity).

822

823

oॐm

DAILY READINGS fr 22 December

fm4039 1.dc22-23 Still Life_z51

https://www.dropbox.com/s/u4l9vef4ybtjb9s/fm4039%201.dc22-23%20Still%20Life%20.z51.docx?dl=0

fm6108 2.dc22 TOPKNOT RETURNS_z39

https://www.dropbox.com/s/v47eyht1u9qm38r/fm6108%202.dc22%20TOPKNOT%20RETURNS%20.z39.docx?dl=0

fm7210 3.dc22-23 Faith Affected and Effected_z42

https://www.dropbox.com/s/ez5lusdctrlfclu/fm7210%203.dc22-23%20Faith%20Affected%20and%20Effected%20.z42.docx?dl=0

Group Page

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

Complete YVFiles

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

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

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

Oॐm

+++

सर्ग ४.३७

वसिष्ठ* उवाच ।

vasiSTha uvAca |

इत्थम् स्थिरतर.आकाराः संसार.आवलयो ऽभितः ।

ittham sthiratara.AkArA: saMsAra.Avalaya:_abhita: |

स्वभावा ब्रह्मणः सर्वाः पुनर् आयान्ति यान्ति च ॥४।३७।१॥

svabhAvA* brahmaNa: sarvA: punar AyAnti yAnti ca ||4|37|1||

स्वतः सर्वम् इदम् जातम् अन्योन्यम् हेतुताम् गतम् ।

svata: sarvam idam jAtam anyonyam hetutAm gatam |

अन्योन्यम् अभिनश्यत् तत् स्वत_एव विलीयते ॥४।३७।२॥

anyonyam abhinazyat tat svata* eva vilIyate ||4|37|02||

स्वतो ऽस्पन्दो ऽपि तु स्पन्दो यथा_अगाध-जल.उदरे ।

svata:_aspanda:_api tu spanda: yathA_agAdha-jala.udare |

तथा_एव_इयम् असत्-सच् च चिद् एव परिदृश्यते ॥४।३७।३॥

tathA_eva_iyam asat-sat ca cit eva pari.dRzyate ||4|37|3||

व्योमन्य्_एव निराकारे निदाघात् सरितो यथा ।

vyomani_eva nirAkAre nidAghAt sarita: yathA |

लक्ष्यन्ते तद्वद् एव_इमाश् चित्तत्वे सृष्टि-दृष्टयः ॥४।३७।४॥

lakSyante tadvat eva_imA: cittatve sRSTi-dRSTaya: ||4|37|4||

यथा मद-वशाद् आत्मा सो ऽन्यवत् प्रतिभासते ।

yathA mada-vazAt AtmA sa:_anyavat pratibhAsate |

तथैव चित्त्वाच् चिद्धातुः स एव_अस इव स्थितः ॥४।३७।५॥

tathaiva cittvAt cit.dhAtu: sa* eva_a-sa* iva sthita: ||4|37|05||

न च_इदम् सदसन् न_इदम् तत्स्थ.अतत्स्थतया चितः ।

na ca_idam sat.asat na_idam tat.stha-atat.sthatayA cita: |

न_अतिरिक्ता_अतिरिक्ता च कटकादिषु हेमता ॥४।३७।६॥

na_ati.riktA_ati.riktA ca kaTaka.AdiSu hematA ||4|37|6||

येन शब्दम् रसम् रूपम् गन्धम् जानासि राघव ।

yena zabdam rasam rUpam gandham jAnAsi rAghava |

सो ऽयम् आत्मा परम् ब्रह्म सर्वम् आपूर्य संस्थितः ॥४।३७।७॥

sa:_ayam AtmA param brahma sarvam ApUrya saMsthita: ||4|37|07||

नाना.एकत्वाद् अतीतात् तु सर्वगाद् अमलात्मनः ।

nAnA.ekatvAt atItAt tu sarvagAt amala*Atmana: |

द्वितीया कलनानास्ति काचिन् न_इतरथा क्वचित् ॥४।३७।८॥

dvitIyA kalanA na_asti kA.cit na_itarathA kva.cit ||4|37|08||

राम भावनाद् अन्यस्य भाव.अभावाः शुभ.अशुभाः ।

rAma bhAvanAt anyasya bhAva.abhAvA: zubha.azubhA: |

सृष्टयः परिकल्प्यन्ते अनात्मन्य्_एव_अथवा_आत्मनि ॥४।३७।९॥

sRSTaya: pari.kalpyante anAtmani_eva_athavA_Atmani ||4|37|9||

yasmAt Atmana: vyatirikte vastuni siddhe sati tatra_icchA pravartate | yatra sva.Atmana:

vyatiriktam na kiMcit api sambhavati tatra_AtmA kim iva vaJchan kim anusmaran

धावतु किम् उपैतु ॥४।३७।१०॥

dhAvatu kim upaitu ||4|37|10||

अत इदम् ईहितम् इदम् अनीहितम्

ata: idam Ihitam idam an-Ihitam

इत्य्_आत्मानम् न स्पृशन्ति विकल्पाः ।

iti_AtmAnam na spRzanti vikalpA: |

अतो निरिच्छतायाम् आत्मा

ata: nir.icchatAyAm AtmA

न किंचिद् अपि करोति

na kiMcit api karoti

कर्तृ-करण-कर्मणाम् एकत्वात्,

kartR-karaNa-karmaNAm ekatvAt,

न च निरिच्छस्य_आत्मनो नैष्कर्म्यम् अभितम्

na ca nir.icchasya_Atmana:_naiSkarmyam abhitam

द्वितीयायाः कल्पनाया अभावात् ॥४।३७।११॥

dvitIyAyA: kalpanAyA:_abhAvAt ||4|37|11||

न_इतरा जानासि राम त्वम् इयम् ब्रह्म-संस्थितिः ।

na_itarA jAnAsi rAma tvam iyam brahma-saMsthiti: |

सर्व-द्वन्द्व-विनिर्मुक्तः कर्ता भव गत-ज्वरः ॥४।३७।१२॥

sarva-dvandva-vi.nirmukta: kartA bhava gata-jvara: ||4|37|12||

अन्यच् च राघव पुनः पुनः कृत्वा कृत्वा बहु-विधिम् इदम् कर्म तरसा त्वया

anyat ca rAghava puna: puna: kRtvA kRtvA bahu-vidhim idam karma tarasA tvayA

प्राप्यम् किम् तद् वद यद् उचितम् भूत-करणात् । अकर्तृत्वे वा_आस्था भवतु तव

prApyam kim tat vada yat ucitam bhUta-karaNAt | a-kartRtve vA_AsthA bhavatu tava

च_अप्य्_आगमवतो भव स्वस्थः स्वच्छः स्तिमिता_इव निर्वात-जलधिः ॥४।३७।१३॥

ca_api_Agamavata: bhava svastha: svaccha: stimita_iva nirvAta-jaladhi: ||4|37|13||

गत्वा सुदूरम् अपि यत्नवता जवेन

gatvA su.dUram api yatnavatA javena

न_आसाद्यते तद् इह येन सुपूर्णता_एति ।

na_AsAdyate tat iha yena su.pUrNatA_eti |

मत्वा_इति मा व्रज पदार्थ-गणान् धिया त्वम्

matvA_iti mA vraja padArtha-gaNAn dhiyA tvam

न त्वम् त्वम् एव परमार्थतया चिद्.आत्मा ॥४।३७।१४॥

na tvam tvam eva paramArthatayA cit.AtmA ||4|37|14||

॥

सर्ग ४.३८

वसिष्ठ* उवाच ।

vasiSTha uvAca |

evam sthite tu tat.jJAnAm yat etat kartRtvam dRzyate sukha-du:kha.AdiSu yoga.AdiSu vA tat asan

नतु मूर्खणाम् ॥४।३८।१॥

na.tu mUrkhaNAm ||4|38|1||

यतः कर्तृत्वम् नाम किम् उच्यते ।

yata: kartRtvam nAma kim ucyate |

यो ह्य् अन्तरस्थाया मनोवृत्तेर् निश्चय उपादेयता-प्रत्ययो वासना.अभिधानस्

ya: hi antarasthAyA mana:vRtte: nizcaya upAdeyatA-pratyaya: vAsanA.abhidhAna:

तत् कर्तृत्व-शब्देन उच्यते ॥४।३८।२॥

tat kartRtva-zabdena ucyate ||4|38|2||

ceSTA-vazAt tAdRk-phala-bhoktRtvam vAsanA.anurUpam spandate puruSa: spanda.anurUpam

phalam anubhavati | phala-bhoktRtvam nAma kartRtvAt iti siddhAnta: ||4|38|3||

कुर्वतो ऽकुर्वतो वा_अपि स्वर्गे ऽपि नरके ऽपि वा ।

kurvata:_akurvata: vA_api svarge_api narake_api vA |

यादृग् वासनम् एतत् स्यान् मनस् तद् अनुभूयते ॥४।३८।४॥

yAdRk vAsanam etat syAt mana: tat anubhUyate ||4|38|4||

तस्माद् अज्ञात-तत्त्वानाम् पुम्साम् कुर्वताम् अकुर्वताम् च कर्तृता

tasmAt ajJAta-tattvAnAm pumsAm kurvatAm akurvatAm ca kartRtA

न.तु ज्ञात-तत्त्वानाम् अ-वासनत्वात् ॥४।३८।५॥

na.tu jJAta-tattvAnAm a-vAsanatvAt ||4|38|5||

ज्ञात-तत्त्वो हि शिथिली.भूत-वासनः कुर्वन्न्_अपि फलम् न_अनुसंदधाति ।

jJAta-tattva: hi zithilI.bhUta-vAsana: kurvan api phalam na_anusaMdadhAti |

अथ च स्पन्दन-मात्रम् केवलम् करोति असक्त-बुद्धिः सम्प्राप्तम् अपि फलम्

sarvam eva karma-phalam anubhavati akurvan_api

करोति मग्न-मनाः ॥४।३८।६॥

karoti magnamanA: ||4|38|6||

मनो यत् करोति तत् कृतम् भवति यन् न करोति तन् न कृतम् भवति

mana: yat karoti tat kRtam bhavati yat na karoti tat na kRtam bhavati

अतो मन एव कर्तृ न देहः ॥४।३८।७॥

ata: mana* eva kartR na deha: ||4|38|7||

विषयश् च सर्वम् उपशान्तम् अभूद् वासना_एव_इति ज्ञ एव_अस्ति_इति ॥४।३८।८॥

viSaya: ca sarvam upazAntam abhUt vAsanA_eva_iti jJa* eva_asti_iti ||4|38|8||

आत्म.विदाम् हि तन्मनः परम् उपशमम् आगतम् मृगतृष्णाजलम् इव

Atma.vidAm hi tat.mana: param upazamam Agatam mRgatRSNA.jalam iva

varSati jalade hima-kaNa* iva caNDAtape vilInam turya-dazAm upAgatam sthitam ||4|38|9||

न_आनन्दम् न निरानन्दम् न चलम् न_अचलम् स्थिरम् ।

na_Anandam na nir.Anandam na calam na_acalam sthiram |

न सन् नासन् न च_एतेषाम् मध्यम् ज्ञानि-मनो विदुः ॥४।३८।१०॥

na san na_asan na ca_eteSAm madhyam jJAni-manno vidu: ||4|38|10||

न वासनामये स्पन्द-रसे गज इव पल्वले मज्जति तज्ज्ञो

na vAsanÂmaye spanda-rase gaja* iva palvale majjati tajjJa:

मूर्ख-मनोभोग-भूमिम् एव पश्यति न सतत्त्वम् ॥४।३८।११॥

mUrkha-mana:bhoga-bhUmim eva pazyati na sa-tattvam ||4|38|11||