fm3092 1.sp11 manas.MIND .z37

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Sep 10, 2019, 9:37:31 PM9/10/19
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fm3092 1.sp11 manas.MIND .z37

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Canto 3.92

On Curses

 

Vasishtha said—

3.92.1

इत्य् उक्तवान् स* भगवान् मया कमल.सम्भव: ।

iti_uktavAn sa: bhagavAn mayA kamala.sambhava: |

रघूद्वह पुन: पृष्टो वाक्यम् आक्षिप्य भूत.प: ॥३।९२।०१॥

raghUdvaha puna: pRSTa:_vAkyam AkSipya bhUta.pa: ||3|92|01||

.

Sir,

Pride of the clan of raghu.Swift,

after these words of the lotus-born brahmA

I

had of course another question

to address to

him

:

iti.xx- ukta.xx- vAn sa* bhagavAn = mayA kamala.xx- sambhava.xx-: + raghuudvaha.xx- puna.xx-: pRSTa.xx-: = vAkya.xx- m AkSipya.xx- bhUta.xx- pa.xx-:

.

*vlm.p.1. Vasishtha added: - Now hear, O support of Raghu’s race, what I next asked of the lotus-born lord brahma, after we had finished the preceding conversation.

 

02

त्वया_एव भगवन् प्रोक्ता: शाप.मन्त्र.आदि=शक्तय:

tvayA_eva bhagavan proktA: zApa.mantra.Adi=zaktaya: |

अमोघा* इति ता* एव कथम् मोघा: कृता: पुन: ॥३।९२।०२॥

amoghA* iti tA* eva katham moghA: kRtA: puna: ||3|92|02||

.

you yourself,

Lord,

have already said

that the power of curses and mantras

is infallible

.

how then can they come to fail

?

tvayA_eva bhagavan proktA: = zApa.mantra.Adi=zaktaya: = amoghA* iti tA* eva = katham moghA: kRtA: puna:

.

*vlm. ... irrevocable power ...

*vlm.p.2 I asked him saying, "Lord, you have spoken before of the irrevocable power of curses. Then how is it that their power is frustrated by men?"

 

03

शापेन मन्त्र-वीर्येण नो बुद्धि.इन्द्रियाणि_अपि

zApena mantra-vIryeNa mana:_buddhi.indriyANi_api |

सर्वाण्य्_एव विमूढानि दृष्टानि किल जन्तुषु ॥३।९२।०३॥

sarvANi_eva vimUDhAni dRSTAni kila jantuSu ||3|92|03||

.

it's by the power of curses and mantras

that Mind's intellectual faculties are infected

so people's perceptions become confused

.

zApa.xx-ena mantra.xx-vIrya.xx-eNa = manas.Manas.Mind-: buddhi.xx-indriya.xx-ANi api.xx- = sarva.all/every-ANi - eva.indeed/so - vimUDha.Ani = dRSTa.xx-Ani kila.xx- jantu.xx-Su

.

*vlm.p.3 "We have witnessed the efficacy of curses, pronounced with potent mantra anathemas, to overpower the understanding and senses of living animals and paralyze every member of the body.

x

इत्य् उक्तवान् स* भगवान् मया कमल.सम्भव: ।

iti_uktavAn sa: bhagavAn mayA kamala.sambhava: |

रघूद्वह पुन: पृष्टो वाक्यम् आक्षिप्य भूत.प: ॥३।९२।०१॥

raghUdvaha puna: pRSTa:_vAkyam AkSipya bhUta.pa: ||3|92|01||

02

शापेन मन्त्र-वीर्येण नो बुद्धि.इन्द्रियाणि_अपि

zApena mantra-vIryeNa mana:_buddhi.indriyANi_api |

सर्वाण्य्_एव विमूढानि दृष्टानि किल जन्तुषु ॥३।९२।०३॥

sarvANi_eva vimUDhAni dRSTAni kila jantuSu ||3|92|03||

01 02 03

x

01 02 03

 

04

यथा_एतौ पवन-स्पन्दौ यथा स्नेह-तिलौ यथा

yathA_etau pavana-spandau yathA sneha-tilau yathA |

अभिन्नौ द्द् एव_एतौ नो देहौ * एव तत् ॥३।९२।०४॥

abhinnau tad.vat_eva_etau mana:_dehau sa* eva tat ||3|92|04||

.

yathA_etau pavana-spandau = yathA sneha-tilau yathA + abhinnau tat.vat_eva_etau =

mana:_dehau sa* eva tat

.

like

Air

&

its motive vibrancy,

like

oil

&

the oilseed

like that inseparate,

of this pair

—Mind and Body—

This is only That

.

*sv. Lord, how is it possible that the sage's curse affected Indra's body and not his mind? If the body is non-different from the mind, then the curse should affect the mind, too. Kindly explain to me how the mind is not thus affected — or that it is affected!

*vlm.p.4. The mind and body are as intimately connected with each other as motion with air and fluidity with a sesame seed.

 

05

अथ _अस्ति_इह वा देह: केवलम् चेतसा_एव :

मुधा_अनुभूयते स्वप्न-मृगतृष्णात्_विचन्द्रवत् ॥३।९२।०५॥

atha na_asti_iha vA deha: kevalam cetasA_eva sa: |

mudhA_anubhUyate svapna-mRgatRSNAt_vicandravat ||3|92|05||

.

otherwise

there is no body here

:

it exists entirely thru Affective Awareness,

when it is experienced by mistake

like a dream

or a mirage

or a misperception of the moon

.

atha na_asti_iha vA deha: = kevalam cetasA_eva sa: + mudhA anubhUyate - svapna-mRgatRSNAt vicandravat

.

*AS. Or perhaps there is no body, by mind alone he falsely experiences like a dream, a mirage, the two-moon vision etc. Vasishtha is asking for clarification. If mind and body are joined, how can one be affected and not the other? Or, is it that there is only the mind and not the body at all? He goes on to argue that when the mind is destroyed, the body should be too; so how come the mind is immune from effects of curses - which were described as infallible?

*vlm.p.5. There is nobody except a creation of the mind, like the fantasies of visions and dreams, and like the false sight of water in the mirage, or the appearance of two moons in the sky.

 

06

एक-नाशे द्वयो:_एव नाश:_अत्र_अभि.उपपद्यते

अवश्यम् भवितुम् मन:_नाशे देह-परिक्षय: ॥३।९२।०६॥

eka-nAze dvayo:_eva nAza:_atra_abhi.upapadyate |

avazyam bhavitum mana:_nAze deha-parikSaya: ||3|92|06||

.

there's one destruction for the two

:

destruction of the one entails destruction of the other

:

so,

where Mind goes Body goes also

.

in/when eka.one\unity-.nAza.destruction/ruin -.e - dvayo.xx-: eva.indeed/so - = nAza.destruction/ruin -: atra.here- abhi.xx-upapad.xx-yate + avazya.xx-m bhavitum.xx- manas.Manas.Mind-: = nAza.xx-e deha.body-parikSaya.xx-:

.

*AS. In destruction of one, both should be destroyed (literally, destruction of both is appropriate – abhypadyate). Certainly, when mind is destroyed, body's destruction must also happen!

*sv. ... If the body is non-different from the mind, then the curse should affect the mind, too. Kindly explain to me how the mind is not thus affected — or that it is affected!

*vlm.6. Or else why is it that the dissolution of the one, brings on the extinction of the other, such as the quietus of the mind is followed by the loss of bodily sensations?

x

यथा_एतौ पवन-स्पन्दौ यथा स्नेह-तिलौ यथा

yathA_etau pavana-spandau yathA sneha-tilau yathA |

अभिन्नौ द्द् एव_एतौ नो देहौ * एव तत् ॥३।९२।०४॥

abhinnau tad.vat_eva_etau mana:_dehau sa* eva tat ||3|92|04||

05

06

04 05 06

x

04 05 06

 

07

मन: शाप.आदिभिर् दोषै: कथम् _आक्रम्यते प्रभो

mana: zApa.Adibhi:_doSai: katham na_Akramyate prabho |

कथम् आक्रम्यते वा_अपि ब्रूहि मे, परमेश्वर ॥३।९२।०७॥

katham Akramyate vA_api brUhi me, paramezvara ||3|92|07||

.

mana: zApa.Adibhi:_doSai: = katham na_Akramyate prabho + katham Akramyate vA_api = brUhi me, paramezvara

.

so

tell me this, great Ishvara

:

how

is Mind affected by curses and mantras and the like?

or at.least tell me how it is not

.

*sv. If the body is non-different from the mind, then the curse should affect the mind, too. Kindly explain to me how the mind is not thus affected — or that it is affected!

*vlm.7. Tell me, my lord! how the mind is unaffected by the power of imprecations and menace, which subdue the senses and say whether they are both overpowered by these, being the one and same thing.

*vlm.p.7 "Tell me, my lord, how is the mind unaffected by the power of curses and menace that subdue the senses? Are mind and senses both overpowered by curses, being the one and same thing?"

 

BRAHMAA said—

08

द् अस्ति जगत्-कोशे शुभ-कर्म.अनुपातिना

na tat_asti jagat-koze zubha-karma.anupAtinA |

यत् पौरुषेण शुद्धेन समासाद्यते जनै: ॥३।९२।०८॥

yat pauruSeNa zuddhena na samAsAdyate janai: ||3|92|08||

.

na tat_asti jagat-koze = zubha-karma.anupAtinA = yat pauruSeNa zuddhena = na samAsAdyate janai:

.

in this rich world-treasure.house

it's not thru propitious karma

:

except by pure personal effort

there's no success for anyone

.

*vwv.152/8. There is nothing in the treasury of the world which is not obtained by people through mere human effort pursuing auspicious deeds.

*vlm.p.8 brahma replied:—

*vlm.p.Know there is nothing in the treasure-house of this world that man cannot attain by means of his efforts in the right way.

 

09

.ब्रह्म-स्थावर.अन्तम् सर्वदा सर्व.जातय:

A.brahma-sthAvara.antam ca sarvadA sarva.jAtaya: |

सर्व* एव जगत्य् अस्मिन् द्वि-शरीरा: शरीरिण: ॥३।९२।०९॥

sarva* eva jagati_asmin dvi-zarIrA: zarIriNa: ||3|92|09||

.

from the brahman.Immensity down to the inanimate,

always for everything,

each thing in this world is twofold:

the Embodied,

and the Body

.

A-.from/@- the brahma.Immensity=sthAvara-stationary\vegetative-anta.ending-m ca.and/also = sarvadA.always/everywhen - sarva.all/every-jAti.class-aya: + sarva.all/every- eva.indeed/so - in the jagat.world-i_asmin.here/on.this- = dvi.two\dusl-zarIra.body-A: zarIri.embodied-Na:

.

*sv. ... the mental body ... *vlm. ... two bodies, the mental and corporeal ...

*vlm.p.9 All species of animal beings, from the state of the highest brahma down to minute insects, are bicorporal. They are endowed with two bodies: mental and physical.

#sthAvara - a. standing, immovable, firm, lasting, constant; vegetable, belonging to the vegetable world. m. mountain; m. n. sgl. & pl. the vegetable kingdom; n. immovable property + *sthAvara-stationary\vegetative-

*A-.from/@- the brahma.Immensity=sthAvara-stationary\vegetative-anta.ending-m ca.and/also = sarvadA.always/everywhen - sarva.all/every-jAti.class-aya: + sarva.all/every- eva.indeed/so - in the jagat.world-i_asmin.here/on.this- = dvi.two\dusl-zarIra.body-A: zarIri.embodied-Na:

.

x

x

07 08 09

 

10

एकम् मन:शरीरम् तु क्षिप्र-कारि सदा चलम्

ekam mana:zarIram tu kSipra-kAri sadA calam |

-किम्चित्-करम् अन्यत् तु शरीरम् मांस-निर्मितम् ॥३।९२।१०॥

a-kimcit-karam anyat tu zarIram mAMsa-nirmitam ||3|92|10||

.

so it is too

for these two

for Mind is ever active as it operates its Body;

but the other does nothing at.all

:

it is just meat

.

ekam mana:zarIram tu = kSipra-kAri sadA calam + a-kimcit-karam anyat tu = zarIram mAMsa-nirmitam

.

*vlm. 10. The one, that is the mental body, is ever active and always fickle; and the other is the worthless body of flesh, which is dull and inactive.

*vlm.p.10 The mental body is ever active and always fickle. The other is the worthless body of flesh, which is dull and inactive.

 

11

तत्र मांस.मय: काय: सर्वस्य_एव संगत:

tatra mAMsa.maya: kAya: sarvasya_eva ca saMgata: |

सर्वैर् आक्रम्यते शापैस् तथा विद्या.आदि-संचयै: ॥३।९२।११॥

sarvai:_Akramyate zApai:_tathA vidyA.Adi-saMcayai: ||3|92|11||

.

there it is,

that meat.made body which is got by everyone,

subject to every sort of of curse known to the Science of Cursing

.

tatra mAMsa.maya: kAya: = sarvasya_eva ca saMgata: + sarvai:_Akramyate zApai: = tathA vidyA.Adi-saMcayai:

.

*vlm.p.11 The fleshy part of the body that accompanies all animal beings is overpowered by the influence of curses and charms practiced by the art of incantation (abhichara vidya).

 

12

मूक-प्राय:_हि_अशक्त:_असौ दीन: क्षण-विनश्वर:

पद्म-पत्र.अम्बु-चपल:_दैव.आदि-विवश-स्थिति: ॥३।९२।१२॥

mUka-prAya:_hi_azakta:_asau dIna: kSaNa-vinazvara: |

padma-patra.ambu-capala:_daiva.Adi-vivaza-sthiti: ||3|92|12||

.

for

mute and powerless

it is a wretched

instantly.destructible lotus.petal-drop=trembling Fate-powerless state

.

mUka.mute/dumb-

prAya.xx-: hi.for/indeed- azakta.unable-:_asau.this.one- =

dIna.xx-: kSaNa.xx-vinazvara.xx-: + padma.lotus-patra.leaf-ambu.water-capala.xx-: = daiva.Fate/divine-Adi.&c-vivaza.xx-sthiti.condition/state-:

.

*vlm.12. The influence of certain supernatural powers stupefies a man, and makes him dull and dumb. Sometimes one is about to droop down insensible, as spell bound persons are deprived of their external senses, and fall down like a drop of water from a lotus-leaf.

*vlm.p.12 The influence of certain supernatural powers stupefies a man, making him dull and dumb. Sometimes one is about to droop down unconscious, as spell-bound persons are deprived of their external senses, and fall down like a drop of water from a lotus-leaf.

x

एकम् मन:शरीरम् तु क्षिप्र-कारि सदा चलम्

ekam mana:zarIram tu kSipra-kAri sadA calam |

-किम्चित्-करम् अन्यत् तु शरीरम् मांस-निर्मितम् ॥३।९२।१०॥

a-kimcit-karam anyat tu zarIram mAMsa-nirmitam ||3|92|10||

तत्र मांस.मय: काय: सर्वस्य_एव संगत:

tatra mAMsa.maya: kAya: sarvasya_eva ca saMgata: |

सर्वैर् आक्रम्यते शापैस् तथा विद्या.आदि-संचयै: ॥३।९२।११॥

sarvai:_Akramyate zApai:_tathA vidyA.Adi-saMcayai: ||3|92|11||

12

10 11 12

x

10 11 12

 

13

नो नाम द्वितीयो अयम् काय: कायवताम् इह

mana:_nAma dvitIya:_ayam kAya: kAyavatAm iha |

स* आयतो पि _आयत्तो भूतानाम् भुवन.त्रये ॥३।९२।१३॥

sa: Ayatta:_api na_Ayatta:_bhUtAnAm bhuvana.traye ||3|92|13||

.

a body here in its body.ness

though dependent

is not dependent upon the beings of the Three Worlds

.

mana:_nAma dvitIya:_ayam = kAya: kAyavatAm iha + sa Ayatta:_api na_Ayatto =

bhUtAnAm bhuvana.traye

.

this dual portion is called manas the Mind

.

*vlm.13. The mind which is the other part of the body of embodied beings, is ever free and unsubdued; though it is always under the subjection of all living beings in the three worlds.

*sv.13-18 Mind however, is independent, though it might seem to be dependent....

 

14

पौरुषम् स्वम् अवष्टभ्य धैर्यम् आलम्ब्य शाश्वतम्

pauruSam svam avaSTabhya dhairyam Alambya zAzvatam |

यदि तिष्ठत्य्_अगम्यो ऽसौ दु:खानाम् द् अनिन्दित: ॥३।९२।१४॥

yadi tiSThati_agamya:_asau du:khAnAm tat_anindita: ||3|92|14||

.

if he exercises his pauruSha.Power

supporting his constant commitment

he is unvisited by sorrows,

that blameless one

.

pauruSa.personal.effort\personality-m - svam.Ur.own -

avaSTabhya.xx- = dhairya.xx-m Alambya.xx- zAzvata.xx-m + yadi.xx- tiSThati.xx- agamya.xx-: asau.this.one- of the du:kha.bad.spaces-AnAm tat.that.one- anindita.blameless-:

.

* pauruSha* HumanPower – personal effort.

*vwv.732/14. If one remains holding to one's own effort, resorting to everlasting fortitude, then that blameless person is inaccessible to sufferings.

*vlm.p.14 He who can control his mind by continued patience on one hand and by constant vigilance on the other, is the man of an unimpeachable character and unapproachable by calamity.

 

15

यथा यथा_असौ यतते मन:_देह:_हि देहिनाम्

तथा तथा_असौ भवति विनिश्चय-फल-एक.भाक् ॥३।९२।१५॥

yathA yathA_asau yatate mana:_deha:_hi dehinAm |

tathA tathA_asau bhavati vinizcaya-phala-eka.bhAk ||3|92|15||

.

the very Mind-body of those embodied

however it comes,

thusever it becomes

the one enjoyer of its particular fruit

.

yathA.as/when - yathA.as/whenever - asau.this.one -

is yatate.striving/trying- = manas.Manas.Mind-: deha.body - hi.for/indeed - of the dehi.embodied.one-nAm + tathA.thus/then - tathA.thus/thenever - asau.this.one - is bhavati.becoming/becomes- = vinizcaya. settled.opinion -phala.fruit/result-eka.one\unity-bhAk.enjoying/feeling-

.

*vlm.15. The more a man employs the mental part of his body to its proper employment, the more successful he is in obtaining the object he has in view.

#bhAj - a. partaking of, entitled to, connected with, belonging to, sharing, enjoying, practising, occupying, inhabiting, revering (---, r. gen.) =

#vinizcaya - m. settled opinion or firm resolution concerning (tasya) +

* yathA.as/when - yathA.as/whenever - asau.this.one - is yatate.striving/trying- = manas.Manas.Mind-: deha.body - hi.for/indeed - of the dehi.embodied.one-nAm + tathA.thus/then - tathA.thus/thenever - asau.this.one - is bhavati.becoming/becomes- = vinizcaya. settled.opinion -phala.fruit/result-eka.one\unity-bhAk.enjoying/feeling-

x

नो नाम द्वितीयो अयम् काय: कायवताम् इह

mana:_nAma dvitIya:_ayam kAya: kAyavatAm iha |

स* आयतो पि _आयत्तो भूतानाम् भुवन.त्रये ॥३।९२।१३॥

sa: Ayatta:_api na_Ayatta:_bhUtAnAm bhuvana.traye ||3|92|13||

पौरुषम् स्वम् अवष्टभ्य धैर्यम् आलम्ब्य शाश्वतम्

pauruSam svam avaSTabhya dhairyam Alambya zAzvatam |

यदि तिष्ठत्य्_अगम्यो ऽसौ दु:खानाम् द् अनिन्दित: ॥३।९२।१४॥

yadi tiSThati_agamya:_asau du:khAnAm tat_anindita: ||3|92|14||

15

13 14 15

x

13 14 15

 

16

.फलो मांस-देहस्य श्चित्-पौरुष-क्रम:

sa.phala:_mAMsa-dehasya na ka:cit-pauruSa-krama: |

नो देहस्य .फलम् सर्वम् एव स्व.चेष्टितम् ॥३।९२।१६॥

mana:_dehasya sa.phalam sarvam eva sva.ceSTitam ||3|92|16||

.

as for the karmic fruit of the meat.body

it is nothing, being without pauruSha.Personality

:

but the Mind.body bears its fruit

.

it is all self-effort

...

sa.phala:_mAMsa-dehasya = na ka:cit-pauruSa-krama: + mana:_dehasya sa.phalam = sarvam eva sva.ceSTitam

.

*vlm.16. Mere bodily energy is never successful in any undertaking (any more than brute force); it is intellectual activity only, that is sure of success in all attempts. (The head must guide the body).

*sv. When this mind confidently engages in self-effort, then it is beyond the reach of sorrow. Whenever it strives, then and there it surely finds the fruition of its striving.

 

17

पवित्रम् अनुसम्धानम् चेत: स्मरति सर्वदा

pavitram anusamdhAnam ceta: smarati sarvadA |

निष्फलास् तत्र शाप.आद्या: शिलायाम् इव सायका: ॥३।९२।१७॥

niSphalA:_tatra zApa.AdyA: zilAyAm iva sAyakA: ||3|92|17||

.

the sincerely concentrated attention

is chetas.Affectivity,

affecting chit.Consciousness everywhere

.

in That

things like curses bear no fruit

.

could an arrow pierce stone

?

pavitram anusamdhAnam = ceta: smarati sarvadA + niSphalA:_tatra zApa.AdyA:

= zilAyAm iva sAyakA:

.

*vlm.17. The attention of the mind being directed to objects unconnected with matter, it is as vain an effort to hurt it, (an immaterial object); as it is to pierce a stone with an arrow (or to beat the air).

*vlm.p.17 Focusing the mind in an effort to hurt objects unconnected with matter is as vain as trying to pierce a stone with an arrow. 18 Drown the body underwater or dip it in mud, burn it in fire or fling it aloft in the air, yet the mind turns not from its orientation. He who is true to his purpose is sure of success. 19 Intensity of physical efforts overcomes all impediments, but only mental effort leads to ultimate success in every undertaking.

 

18

पतत्व्_अम्भसि वह्नौ वा कर्दमे वा शरीरकम्

patatu_ambhasi vahnau vA kardame vA zarIrakam |

मनो द् अनुसंधत्ते तदेव_आप्नोति तत्.क्षणात् ॥३।९२।१८॥

mana:_yat_anusaMdhatte tadeva_Apnoti tat.kSaNAt ||3|92|18||

.

let it fall into water

or fire

or muck

the embodied Mind

—whatever it affects—

it gets that way at.once

.

patatu.xx- ambhasi.xx- vahnau.xx- vA.or/else - = kardama.xx- e vA.or/else - zarIraka.xx-m + manas.Manas.Mind - ya.xx - anusaMdhatta.xx-e = tadeva.xx - Apnoti.obtain/getting - tat.that.one-kSaNAt.xx

.

*sv. ...Whenever it strives, then and there it surely finds the fruition of its striving.

*vwv.619 What the mind searches for, it obtains that instantly.

x

x

16 17 18

 

19

पुरुष.अतिशय: सर्व: सर्व.भाव.उपमर्दने

puruSa.atizaya: sarva: sarva.bhAva.upamardane |

ददात्य् अविघ्नेन फलम् मनो हि मनसो_मुने ॥३।९२।१९॥

dadAti_avighnena phalam mana:_hi manasa:_mune ||3|92|19||

.

puruSa.atizaya: sarva: x

sarva.bhAva.upamardane |

dadAti_avighnena phalam x

mana:_hi manasa:_mune - x

.

all personal advantage

in the face of all oppression

gives its fruit without obstruction

:

what's of the Mind, muni, is Mind

.

*sv.19 The physical body achieves nothing; on the other hand, the mental body gets results. When the mind dwells constantly on what is pure, it is immune to the effects of curses. The body may fall into fire or mire, but the mind experiences only that which it contemplates.

*vlm.19. Intensity of bodily efforts overcomes all impediments, but it is mental exertion alone which leads to ultimate success in every undertaking.

 

20

पौरुषेण बलेन_अन्तश् चित्तम् कृत्वा प्रियामयम्

pauruSeNa balena_anta:_cittam kRtvA priyAmayam |

कृत्रिम.इन्द्रेण दु:.आर्तिर् दृष्टा सा मनाग् अपि ॥३।९२।२०॥

kRtrima.indreNa du:kha.Arti:_na dRSTA sA manAk_api ||3|92|20||

.

pauruSeNa balena_anta: = cittam kRtvA priyAmayam + kRtrima.indreNa du:kha.Arti: =

na dRSTA sA manAk_api

.

thru personal effort,

pauruSha.Power affected inwardly,

a mode of love was made by indra

:

troubles and sorrows

there were none,

not a bit

.

*vlm. Mark here in the instance of the fictitious Indra, who employed all his thoughts to the assimilation of himself into the very image of his beloved, by drowning all his bodily pains in the pleasure of her remembrance.

*vlm.p.20 Mark the example of the fictitious brAhmaNa boy indra, who employed all his thoughts to assimilate himself into the very image of his beloved, and drowned all his bodily pains in the pleasure of his thoughts of her.

 

21

पौरुषेण मन: कृत्वा नीरागम् विगत-ज्वरम्

pauruSeNa mana: kRtvA nIrAgam vigata-jvaram |

माण्डव्येन जिता: क्लेशा: शूल-प्रान्ते पि तिष्ठता ॥३।९२।२१॥

mANDavyena jitA: klezA: zUla-prAnte_api tiSThatA ||3|92|21||

.

with pauruSha the Mind is made dispassionately feverless

.

consider mANDavya*

and how he overcame his sufferings

though he was seated on the point of a spear

.

pauruSeNa mana: kRtvA = nIrAgam vigata-jvaram + mANDavyena jitA: klezA: = zUla-prAnte_api tiSThatA

.

* #mANDavya - A disciple of #maNDu, or related to #maNDavI or a member of the #maNDu tribe. In y5058, he gives his approach to Enquiry. His impalement is described at http://en.wikipedia.org/wiki/Mandavya

*vwv.733/21. Making the mind passionless and free from fever (or anguish) by human effort, sufferings were overcome by sage MAndavya, standing even on the point of a spear.

*vlm.p.21 Think of the manly fortitude of Mandavya who, when he was about to be beheaded, made his mind as detached as marble and was unconscious of his suffering.

x

x

19 20 21

 

22

अन्ध-कुप-स्थितेन_अपि मान saix र् :_यज्ञ-संचयै:

andha-kupa-sthitena_api mAnasai:_yajJa-saMcayai: |

ऋषिणा दीर्घ-तपसा सम्प्राप्तम् वैबुधम् पदम् ॥३।९२।२२॥

RSiNA dIrgha-tapasA samprAptam vaibudham padam ||3|92|22||

.

even when fallen into a well

by offering mental sacrifice the RShi thru long tapas

attained the heavenly state

.

andha-kupa-sthitena_api = mAnasai:_yajJa-saMcayai: + RSiNA dIrgha-tapasA = samprAptam vaibudham padam

.

*vlm.22. Think of the sage who fell in the dark pit, while his mind was employed in some sacrificial rite, and was taken up to heaven in reward of the merit of his mental sacrifice.

*vlm.p.22 Think of the sage who fell into a dark pit while his mind was employed in some sacrificial rite. He was taken up to heaven in reward of the merit of his mental sacrifice.

 

23

इन्दु-पुत्रैर् नरै:_एव पुरुष.आध्यवसायत: ।

indu-putrai:_narai:_eva puruSa.Adhy.avasAyata: |

ध्यानेन ब्रह्मता प्राप्ता सा मया_अपि न खण्ड्यते ॥३।९२।२३॥

dhyAnena brahmatA prAptA sA mayA_api na khaNDyate ||3|92|23||

.

by the sons of indu.Moon

though human

thru personal exercise of dhyAna.Meditation

the brahmic state was got

.

even I could not prevent it

.

indu-putrai:_narai:_eva = puruSa.AdhyavasAyata: + dhyAnena brahmatA prAptA = sA mayA_api na khaNDyate

.

*vlm. Even Brahmá is unable to prevent one's rising by his inflexible devotedness.

*vlm.p.23 Remember also how the ten sons of Indu, by virtue of their persevering tapas, obtained their status as brahma, which even I have not the power to withhold.

 

24

अन्ये पि सावधाना* ये धीरा: सुर-महर्षय:

anye_api sAvadhAnA* ye dhIrA: sura-maharSaya: |

चित्तात् स्वम् अनुसंधानम् त्यजन्ति मनाग्.अपि ॥३।९२।२४॥

cittAt svam anusaMdhAnam na tyajanti manAk.api ||3|92|24||

.

anye_api sAvadhAnA* ye = dhIrA: sura-maharSaya: + cittAt svam anusaMdhAnam x

na tyajanti manAk.api

.

there are other attentive heroes,

like the sura.Brightling Great.RShi.s

whose affective mind does not forsake its own reason,

not a bit

.

*vlm.24. There have been also many such sages and master-minds among men and gods, who never laid aside their mental energies, whereby they were crowned with success in their proper pursuits.

*vlm.p.24 There have been many other such sages and master-minds among men and gods who never laid aside their mental energies, whereby they were crowned with success in their proper pursuits.

*sv.20-24 This was demonstrated by Indra. It was also demonstrated by the sage Dirghatapa who wished to perform a religious rite, but fell into a blind well while collecting the materials for it; he performed the rite mentally and derived the fruit of actual physical performance of the rite. The ten sons of the holy man were also able to achieve Brahma-hood by their mental effort: even I could not prevent it.

x

x

22 23 24

 

25

आधयो व्याधयश् _एव शापा: पाप-दृशस् तथा

Adhaya:_vyAdhaya:_ca_eva zApA: pApa-dRza:_tathA |

खण्डयन्ति च् चित्तम् पद्म-घाता: शिलाम् इव ॥३।९२।२५॥

na khaNDayanti tat_cittam padma-ghAtA: zilAm iva ||3|92|25||

.

no pain, no disease, no curses,

nor the evil eye

could shatter chitta.Affection

:

can a flower.petal harm a mountain

?

Adhi.xx-aya: vyAdhi.xx-aya: ca.and/also_eva.indeed/so - = zApa.xx-A: pApa.xx-dRz.xx-a: tathA.thus/then - + na.no/not- khaNDay.xx-anti tat.that.one- citta.affective.Mind -.m = padma.lotus-ghAta.xx-A: zilA.xx-m - iva.like/as.if-

.

*vwv.735/25. Mental afflictions and physical diseases, curses and the evil looks (of others) do not break (or disturb) his mind, as the strokes of a lotus (do not break) a stone.

*sv.25-27 Mental and physical illness, as well as curses and "evil eye" do not touch the mind that is devoted to the self, any more than a lotus flower can split a rock into two by falling on it.

*vlm.25. No pain or sickness, no fulmination nor threat, no malicious beast or evil spirit, can break down the resolute mind, any more than the striking of a lean lotus-leaf, can split the breast of a hard stone.

 

26

ये _अपि खण्डिता: केचित् शापाद् यैर् आधिसायकै:

ye ca_api khaNDitA: kecit zApAt_yai:_AdhisAyakai: |

स्व.विवेक.अक्षमम् तेषाम् नो मन्ये विपौरुषम् ॥३।९२।२६॥

sva.viveka.akSamam teSAm mana:_manye vipauruSam ||3|92|26||

.

as for those who

wherever

are troubled by curses, stricken by cares

:

for them there is incompetence in self-discernment

:

their Mind, I think, is weak in pauruSha

.

ye.xx- ca.and/also api.xx- khaNDita.xx-A: kecit.xx- = from/thru a zApa.curse-At yai:.with/by.which.ones -

Adhi.xx-sAyaka-missile/arrow-i: + sva.Ur.own-viveka.Discernment/unraveling-akSama.xx-m

teSAm.xx- = manas.Manas.Mind-: = manye.I.think-

vipauruSa.xx-m

.

*vlm.26. Those that you say to have been discomfited by tribulations and persecutions, I understand them as too infirm in their faiths, and very weak both in their minds and manliness.

 

27

कदाचन संसारे सावधानमना मनाक्

स्वप्ने_अपि :चित्_दृश्ये वा दोष-जालै: खिली.कृत: ॥३।९२।२७॥

na kadAcana saMsAre sAvadhAnamanA manAk |

svapne_api ka:cit_dRzye vA doSa-jAlai: khilI.kRta: ||3|92|27||

.

not at any time in this samsAra,

if they are the least bit attentive,

not in dream & not at.all in waking

are they devastated by the snares of error

...

na.no/not- kadAcana.xx- saMsAra.xx-e = sAvadhAna.xx-manA manAk.xx- + svapna.xx-e - api.even/very- ka:cit.whatever- dRzya.xx-e vA.or/else - = doSa.fault/sin-jAla.net.work-i:

khilI.kRta:

.

*vlm.27. Men with heedful minds, have never been entrapped in the snare of errors in this perilous world; and they have never been visited by the demon of despair, in their sleeping or waking states.

*vlm.p.27 Men with heedful minds have never been entrapped in the snare of errors in this perilous world. They have never been visited by the demon of despair in their sleeping or waking states.

x

आधयो व्याधयश् _एव शापा: पाप-दृशस् तथा

Adhaya:_vyAdhaya:_ca_eva zApA: pApa-dRza:_tathA |

खण्डयन्ति च् चित्तम् पद्म-घाता: शिलाम् इव ॥३।९२।२५॥

na khaNDayanti tat_cittam padma-ghAtA: zilAm iva ||3|92|25||

ये _अपि खण्डिता: केचित् शापाद् यैर् आधिसायकै:

ye ca_api khaNDitA: kecit zApAt_yai:_AdhisAyakai: |

स्व.विवेक.अक्षमम् तेषाम् नो मन्ये विपौरुषम् ॥३।९२।२६॥

sva.viveka.akSamam teSAm mana:_manye vipauruSam ||3|92|26||

27

25 26 27

x

25 26 27

 

28

मनसा_एव मनस् तस्मात् पौरुषेण पुमान् इह

manasA_eva mana:_tasmAt pauruSeNa pumAn iha |

स्वकम् एव स्वकेन एव योजयेत् पावने पथि ॥३।९२।२८॥

svakam eva svakena eva yojayet pAvane pathi ||3|92|28||

.

only by.means.of Mind

the Mind therefore,

only by.means.of the Person

a Human here

by its own means what is its own

should join on the path of purity

.

manasA_eva mana:_tasmAt = pauruSeNa pumAn iha + svakam eva svakena eva = yojayet pAvane pathi

.

*sv.28 Hence, one should endeavour with the mind to make the mind take to the pure path, with the self make the self tread the path of purity.

*vlm.28. Therefore let a man employ himself in the exercise of his own manly powers, and engage his mind and his mental energy in noble pursuits, in the paths of truth and holiness.

 

29

प्रतिभातम् यदेव_अस्य यथाभूतम् भवत्य्_अलम्

pratibhAtam yadeva_asya yathAbhUtam bhavati_alam |

क्षणाद्_एव मन: पीनम् बाल-वेतालवन् मुने ॥३।९२।२९॥

kSaNAt_eva mana: pInam bAla-vetAlavan mune ||3|92|29||

.

pratibhAtam yad eva asya –

whatever is projected of it

becoming as it has become = kSaNAt eva – immediately =

mana: pInam – Mind swells, =

bAla-vetAlavan mune – like the Boy & the Zombie, muni!

sv.29-37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*vlm.29. The enlightened mind forgets its former darkness, and sees its objects in their true light; and the thought that grows big in the mind, swallows it up at last, as the fancy of a ghost lays hold of the mind of a child.

*vlm.p.29 The enlightened mind forgets its former darkness and sees its objects in their true light. The thought that grows big in the mind swallows it up at last, just as the imagination of a ghost lays hold of a child’s mind. 30 The new reflection effaces the prior impression from the tablet of the mind, just as an earthen pot turning on the potter’s wheel thinks no more of its nature of dirty clay. 31 The mind, O muni, is transformed in a moment to its new model, just like inflated water rises high into waves, spray and foam, glaring with reflections of sunlight.

*VA. shine of mind is able to become like a being, mind in moment materializes, (forming a contemplated object), like ghost in boy’s mid, o muni

*AS. pratibhAtam is not "shine". The word pratibhA denotes mental formulation, creative intuition! Whatever is intuited by the mind, it becomes so in an instant and the mind becomes augmented by it, like the imagery of a demon in the mind of a child.

 

z30|Ø

प्रतिभासस्य_अनुपदम् प्राक्तनीम् स्थितिम् उज्झति

कुलाल-कर्म.अनुपदम् घट:_मृत्-पिण्डताम् इव ॥३।९२।३०॥

pratibhAsasya_anupadam prAktanIm sthitim ujjhati |

kulAla-karma.anupadam ghaTa:_mRt-piNDatAm iva ||3|92|30||

.

pratibhAsasya anupadam – the reflection of the projection =

prAktanIm sthitim – the prior state =

ujjhati

kulAla-karma.anupadam – the potter's karma-reflection =

ghaTa:

mRt-piNDatAm iva – like the state of a mud.lump.

*vlm.30. The new reflexion effaces the prior impression from the tablet of the mind, as an earthen pot turning on the potter's wheel, no more thinks of its nature of dirty clay. (One risen to a high rank or converted to a new creed, entirely forsakes and forgets his former state).

*sv.29-37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*jd.30 - pratibhAsasya anupadam – the reflection of the projection = prAktanIm sthitim – the prior state = ujjhati kulAla-karma.anupadam – the potter's karma-reflection = ghaTa: mRt-piNDatAm iva – like the state of a mud.lump.

x

मनसा_एव मनस् तस्मात् पौरुषेण पुमान् इह

manasA_eva mana:_tasmAt pauruSeNa pumAn iha |

स्वकम् एव स्वकेन एव योजयेत् पावने पथि ॥३।९२।२८॥

svakam eva svakena eva yojayet pAvane pathi ||3|92|28||

प्रतिभातम् यदेव_अस्य यथाभूतम् भवत्य्_अलम्

pratibhAtam yadeva_asya yathAbhUtam bhavati_alam |

क्षणाद्_एव मन: पीनम् बाल-वेतालवन् मुने ॥३।९२।२९॥

kSaNAt_eva mana: pInam bAla-vetAlavan mune ||3|92|29||

30

28 29 30

x

28 29 30

 

31

प्रतिभास.अर्थताम् एति क्षणाद् एव नो मुने

pratibhAsa.arthatAm eti kSaNAt_eva mana:_mune |

स्पन्द.मात्र.आत्मकम् वारि यथा तुङ्ग-तरङ्गताम् ॥३।९२।३१॥

spanda.mAtra.Atmakam vAri yathA tuGga-taraGgatAm ||3|92|31||

.

pratibhAsa.arthatAm eti -

kSaNAt eva manas mune -

spanda-mAtra.Atmakam -

vAri yathA tuGga-taraGga-tAm -

sv.29-37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*vlm.31. The mind, O muni! is transmuted in a moment to its new model; as the inflated or aerated water rises high into waves and ebullitions, glaring with reflexions of sun-light. (Common minds are wholly occupied with thoughts of the present, forgetful of the past and careless of the future).

 

32

अनुसंधान-मात्रेण सूर्य-बिम्बे पि यामिनीम्

anusaMdhAna-mAtreNa sUrya-bimbe_api yAminIm |

मन: पश्यत्य् अशुद्ध.अक्षश् चन्द्र-बिम्बे द्विताम् इव ॥३।९२।३२॥

mana: pazyati_azuddha.akSa:_candra-bimbe dvitAm iva ||3|92|32||

.

anusaMdhAna-mAtreNa -

sUrya-bimbe api yAminIm -

mana: pazyati -

a-zuddha.akSa-zcandra-bimbe -

dvitAm iva

.

*vlm.32. The mind that is averse to right investigation, sees like the purblind, every thing in darkness even in broad day light; and observes by deception two moons for one in the moonshine. (The uninquisitive are blind to the light of truth).

*VA. by inquiry, dark spots on the sun disc mind sees as impure vision; like in illusion of the second moon

*AS. anusandhAna should be translated as concentration or meditation. It is a Yogic term. By meditation alone, mind can even see night in the solar disc, just as a confused eye sees two moons.

*vlm.p.32 The mind adverse to right investigation sees like the blind, everything in darkness even in broad daylight, and observes by deception two moons for one in the moonshine. 33 Whatever the mind has in view, it soon succeeds in accomplishing. Whether it does anything of good or evil, it reaps the reward accordingly in the gladness or bitterness of his soul. 34 A wrong reflector reflects a thing in a wrong light, just as a distracted lover sees a flame in moonbeams which makes him burn and consume in his state of distraction. 35 It is the conception of the mind that makes salt seem sweet to taste by its giving a flavor to the salted food for our zest and delight.

 

33

यत् पश्यति तदेव_आशु फलीभूतम् इदम् मन:

yat pazyati tadeva_Azu phalI.bhUtam idam mana: |

सह हर्ष-विषादाभ्याम् भुङ्क्ते तस्मात् तदेव तत् ॥३।९२।३३॥

saha harSa-viSAdAbhyAm bhuGkte tasmAt tadeva tat ||3|92|33||

.

yat pazyati - what it see/knows =

tad eva Azu – that it quickly is =

phalI-bhUtam idam mana: - having become fruitful this Mind +

saha.with - harSa.xx-viSAda.xx-AbhyAm =

bhuGkte.xx- tasmAt.xx- tat.that.one- eva.indeed/so - tat.that.one

.

sv.29-37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*vlm.33. Whatever the mind has in view, it succeeds soon in the accomplishment of the same. And as it does aught of good or evil, it reaps the reward of the same, in the gladness or bitterness of his soul.

*VA. what mind sees, that it attains fast, and so experiences that

as that with either joy or disgust.

*AS. I agree. I might suggest a slightly different wording: Whatever a mind sees, it materializes, so the mind also experiences it with appropriate happiness or sadness. 

x

x

31 32 33

 

34

प्रतिभा.अनुपदम् चेतश् चन्द्रे प्य्_ग्नि-शिखा-शतम्

pratibhA.anupadam ceta:_candre_api_agni-zikhA-zatam |

दृष्ट्वा दाहम् अवाप्नोति दग्धम् परितप्यते ॥३।९२।३४॥

dRSTvA dAham avApnoti dagdham ca paritapyate ||3|92|34||

.

pratibhA.anupadam ceta:

candre api agni-zikhAzatam

dRSTvA dAham - having seen the fire =

avApnoti dagdham ca - and getting burned =

pari-tapyate

*sv.29-37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*vlm.34. A wrong reflector reflects a thing in a wrong light, as a distracted lover sees a flame in the moonbeams, which makes him burn and consume in his state of distraction. (This is said of distracted lovers, who imagine cooling moon-beams and sandal-paste as hot as fire, and inflaming their flame of love).

 

35

प्रतिभा.अनुपदम् चेत: क्षारे पि हि रसायनम्

pratibhA.anupadam ceta: kSAre_api hi rasAyanam |

दृष्ट्वा पीत्वा पराम् तृप्तिम् याति वल्गति नृत्यति ॥३।९२।३५॥

dRSTvA pItvA parAm tRptim yAti valgati nRtyati ||3|92|35||

.

pratibhAnupadam ceta: = kSAre api hi rasAyanam + dRSTvA pItvA parAm =

tRptim yAti valgati nRtyati

.

sv.29-37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*vlm.35. It is the conception of the mind, that makes the salt seem sweet to taste, by its giving a flavour to the salted food for our zest and delight.

.

#anupada - mfn. following closely L. • -n.- a refrain, words sung again after regular intervals • *anupadam -ind.- step by step; word for word; on the heels of, close behind or after +

 

36

प्रतिभा.अनुपदम् चेतो व्योमन्य्_अपि महावनम्

pratibhA.anupadam ceta:_vyomani_api mahAvanam |

दृष्ट्वा लुनाति लूत्वा पुनर् आरोपयत्य्_अलम् ॥३।९२।३६॥

dRSTvA lunAti lUtvA ca punar Aropayati_alam ||3|92|36||

.

pratibhA.anupadam - a projected reflection = cetas – The Affective Consciousness = vyomani api – even in the spacious sky = mahA-vanam – a great forest = dRSTvA - having seen = lunAti - it chops down = lUtvA ca -

& having chopped can grow it back again

.  

*vlm.36. It is our conception, that makes us see a forest in the fog, or a tower in the clouds; appearing to the sight of the observer to be rising and falling by turns.

*vlm.p.36 It is our conception that makes us see a forest in the fog, or a tower in the clouds appearing to the sight of the observer to be rising and falling by turns. *AS. Following its intuition (or imagination) it can even see a great forest in space, having seen, it can chop it down and having chopped, it can regrow it as well!

#pad - #anupad - #anupadam – ind. – step by step, word for word, on the heels • -n.- a refrain or repeated phrase, a favorite device of the yvFM poet. •‑• pratibhA.anupadam – projective-reflection, y3092.036.

रुह् #ruh - #Aruh #Aropita -mfn.- raised, elevated kum. • fixed, placed kAd. • strung (a bow).

 

#pratibhA -

 

Pratibhā (प्रतिभा) or “poetic intuition” is an inborn impression (saṃskāra) inherited from previous births. Cirañjīva has a clear view on the causal factor of poetry. He says, pratibhā which is assisted by śruta and abhyāsa brings forth poetry. Śruta means knowledge acquired from the instructions of those who are well-versed in different branches of knowledge. Abhyāsa means constant application or practice. Cirañjīva has also said that according to some rhetoricians of Sanskrit Poetics, without pratibhā the creation of a poetry is either not possible at all or if composed it becomes subject of ridicule.

Pratibhā or “genius” defined according to major rhetoricions of Sanskrit poetics:—It is Bharata, who has first accepted pratibhā or genius as the basic cause of any literary work. Ācārya Bhāmaha in his Kāvyālaṃkāra says that special type of intellect i.e., genius (pratibhā) is needed for composing an excellent poetry. Ānandavardhana, the author of the Dhvanyāloka has also admitted pratibhā or poetic intuition as the essential cause of poetry. Mahimabhaṭṭa says that pratibhā is like the third eye of the Lord Śankara and by it the poet visualizes the facts relating to past, present and future. Rājaśekhara, the author of the Kāvyamīmāṃsā says that pratibhā is the main cause of poetry and that there are two types of pratibhā (called kārayitrī and bhāvayitrī). Hemacandra also indicates in clear terms that inborn intellect or pratibhā is the only cause of poetry. Vāgbhaṭa I has also accepted pratibhā as the main cause of poetry, while according to him, erudition is a decorating factor and practice is just a worth adopting one. Paṇḍitarāja Jagannātha establishes that pratibhā is the sole cause of poetry. This pratibhā is originated from adṛṣṭa determined by the grace of deity and great person and sometimes from learning and practice. According to Mammaṭa pratibhā or inborn intuitive intellectual power, vyutpatti or efficiency in the knowledge of scriptures and literary works and abhyāsa or practice of composing poetic works are co-jointly responsible for any poetic work

https://www.wisdomlib.org/definition/pratibha

Source: Shodhganga: The Kavyavilasa of Ciranjiva Bhattacarya (natyashastra)

.

* pratibhA.anupadam -_a projected reflection = cetas – The Affective Consciousness = vyomani api – even in the spacious sky = mahA-vanam – a great forest = dRSTvA - having seen = lunAti - it chops down = lUtvA ca - & having chopped = punar Aropayati alam – can grow it back again.

x

x

34 35 36

 

37

इत्थम् यदेव परिकल्पयति_इन्द्रजालम्

ittham yat*eva parikalpayati_indrajAlam

क्षिप्रम् तदेव परिपश्यति तात चेत:

kSipram tat*eva paripazyati tAta ceta: |

_असज् जगन् न द् त्य्_अवगम्य नूनम्

na_asat_jagat_na ca sat_iti_avagamya nUnam

लूनम् दृशम् विविध-भेदवतीम् जहीहि ॥३।९२।३७॥

lUnam dRzam vividha-bhedavatIm jahIhi ||3|92|36||

.

ittham.xx - yat.xx-eva.indeed/so -/yadA.xx-iva.xx- pari-.xx-kalpay.xx-ati - indra.xx-jAla.xx-m = kSipram.xx - tat.xx-eva.xx-/tadA.xx-iva.xx- - pari-.xx-pazyat.xx-i - tAta.xx- ceta.xx-: + na.xx- asat.xx- jagat.xx - na.xx- ca.xx- sat.xx- - iti.xx- avagamya.xx- nUnam.xx- = lUnam.xx- dRzam.xx- - vividha.xx-bheda.xx-vat.xx-Im jahIhi.xx-

.

*sv.29-37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*VA. thus, as being imagined in illusion so fast mind sees that, dear. having understood now word is not unreal nor real, discard various visible distinctions. I have not recognized “jahIhi”

*vlm.37. In this manner whatever shape the imagination gives to a thing, it appears in the same visionary form before the sight of the mind; therefore knowing this world of your imagination, as neither a reality nor unreality, forbear to view it and its various shapes and colours, as they appear to view.

*AS. Thus, my Dear(tAta), whatever magical vision (indra-jAlam) is formulated by the mind, it soon visualizes it. Having realized that this world is neither totally unreal nor real, discard (jahIhi) the perception which gives rise to multiple variations by chopping it off (lUnAm). jahIhi is an imperative form of the root hA (3 P. )

 

om

 

सर्ग .९२

वसिष्ठ* उवाच

vasiSTha: uvAca

01 02 03 04 05 06

मन: शाप.आदिभिर् दोषै: कथम् _आक्रम्यते प्रभो

mana: zApa.Adibhi:_doSai: katham na_Akramyate prabho |

कथम् आक्रम्यते वा_अपि ब्रूहि मे, परमेश्वर ॥३।९२।०७॥

katham Akramyate vA_api brUhi me, paramezvara ||3|92|07||

ब्रह्मा_उवाच ।

brahmA_uvAca |

द् अस्ति जगत्-कोशे शुभ-कर्म.अनुपातिना

na tat_asti jagat-koze zubha-karma.anupAtinA |

यत् पौरुषेण शुद्धेन समासाद्यते जनै: ॥३।९२।०८॥

yat pauruSeNa zuddhena na samAsAdyate janai: ||3|92|08||

.ब्रह्म-स्थावर.अन्तम् सर्वदा सर्व.जातय:

A.brahma-sthAvara.antam ca sarvadA sarva.jAtaya: |

सर्व* एव जगत्य् अस्मिन् द्वि-शरीरा: शरीरिण: ॥३।९२।०९॥

sarva* eva jagati_asmin dvi-zarIrA: zarIriNa: ||3|92|09||

10 11 12 13 14 15

.फलो मांस-देहस्य श्चित्-पौरुष-क्रम:

sa.phala:_mAMsa-dehasya na ka:cit-pauruSa-krama: |

नो देहस्य .फलम् सर्वम् एव स्व.चेष्टितम् ॥३।९२।१६॥

mana:_dehasya sa.phalam sarvam eva sva.ceSTitam ||3|92|16||

पवित्रम् अनुसम्धानम् चेत: स्मरति सर्वदा

pavitram anusamdhAnam ceta: smarati sarvadA |

निष्फलास् तत्र शाप.आद्या: शिलायाम् इव सायका: ॥३।९२।१७॥

niSphalA:_tatra zApa.AdyA: zilAyAm iva sAyakA: ||3|92|17||

पतत्व्_अम्भसि वह्नौ वा कर्दमे वा शरीरकम्

patatu_ambhasi vahnau vA kardame vA zarIrakam |

मनो द् अनुसंधत्ते तदेव_आप्नोति तत्.क्षणात् ॥३।९२।१८॥

mana:_yat_anusaMdhatte tadeva_Apnoti tat.kSaNAt ||3|92|18||

पुरुष.अतिशय: सर्व: सर्व.भाव.उपमर्दने

puruSa.atizaya: sarva: sarva.bhAva.upamardane |

ददात्य् अविघ्नेन फलम् मनो हि मनसो_मुने ॥३।९२।१९॥

dadAti_avighnena phalam mana:_hi manasa:_mune ||3|92|19||

पौरुषेण बलेन_अन्तश् चित्तम् कृत्वा प्रियामयम्

pauruSeNa balena_anta:_cittam kRtvA priyAmayam |

कृत्रिम.इन्द्रेण दु:.आर्तिर् दृष्टा सा मनाग् अपि ॥३।९२।२०॥

kRtrima.indreNa du:kha.Arti:_na dRSTA sA manAk_api ||3|92|20||

पौरुषेण मन: कृत्वा नीरागम् विगत-ज्वरम्

pauruSeNa mana: kRtvA nIrAgam vigata-jvaram |

माण्डव्येन जिता: क्लेशा: शूल-प्रान्ते पि तिष्ठता ॥३।९२।२१॥

mANDavyena jitA: klezA: zUla-prAnte_api tiSThatA ||3|92|21||

अन्ध-कुप-स्थितेन_अपि मान saix र् :_यज्ञ-संचयै:

andha-kupa-sthitena_api mAnasai:_yajJa-saMcayai: |

ऋषिणा दीर्घ-तपसा सम्प्राप्तम् वैबुधम् पदम् ॥३।९२।२२॥

RSiNA dIrgha-tapasA samprAptam vaibudham padam ||3|92|22||

इन्दु-पुत्रैर् नरै:_एव पुरुष.आध्यवसायत: ।

indu-putrai:_narai:_eva puruSa.Adhy.avasAyata: |

ध्यानेन ब्रह्मता प्राप्ता सा मया_अपि न खण्ड्यते ॥३।९२।२३॥

dhyAnena brahmatA prAptA sA mayA_api na khaNDyate ||3|92|23||

अन्ये पि सावधाना* ये धीरा: सुर-महर्षय:

anye_api sAvadhAnA* ye dhIrA: sura-maharSaya: |

चित्तात् स्वम् अनुसंधानम् त्यजन्ति मनाग्.अपि ॥३।९२।२४॥

cittAt svam anusaMdhAnam na tyajanti manAk.api ||3|92|24||

25 26 27 28 29 30

प्रतिभास.अर्थताम् एति क्षणाद् एव नो मुने

pratibhAsa.arthatAm eti kSaNAt_eva mana:_mune |

स्पन्द.मात्र.आत्मकम् वारि यथा तुङ्ग-तरङ्गताम् ॥३।९२।३१॥

spanda.mAtra.Atmakam vAri yathA tuGga-taraGgatAm ||3|92|31||

अनुसंधान-मात्रेण सूर्य-बिम्बे पि यामिनीम्

anusaMdhAna-mAtreNa sUrya-bimbe_api yAminIm |

मन: पश्यत्य् अशुद्ध.अक्षश् चन्द्र-बिम्बे द्विताम् इव ॥३।९२।३२॥

mana: pazyati_azuddha.akSa:_candra-bimbe dvitAm iva ||3|92|32||

यत् पश्यति तदेव_आशु फलीभूतम् इदम् मन:

yat pazyati tadeva_Azu phalI.bhUtam idam mana: |

सह हर्ष-विषादाभ्याम् भुङ्क्ते तस्मात् तदेव तत् ॥३।९२।३३॥

saha harSa-viSAdAbhyAm bhuGkte tasmAt tadeva tat ||3|92|33||

प्रतिभा.अनुपदम् चेतश् चन्द्रे प्य्_ग्नि-शिखा-शतम्

pratibhA.anupadam ceta:_candre_api_agni-zikhA-zatam |

दृष्ट्वा दाहम् अवाप्नोति दग्धम् परितप्यते ॥३।९२।३४॥

dRSTvA dAham avApnoti dagdham ca paritapyate ||3|92|34||

प्रतिभा.अनुपदम् चेत: क्षारे पि हि रसायनम्

pratibhA.anupadam ceta: kSAre_api hi rasAyanam |

दृष्ट्वा पीत्वा पराम् तृप्तिम् याति वल्गति नृत्यति ॥३।९२।३५॥

dRSTvA pItvA parAm tRptim yAti valgati nRtyati ||3|92|35||

प्रतिभा.अनुपदम् चेतो व्योमन्य्_अपि महावनम्

pratibhA.anupadam ceta:_vyomani_api mahAvanam |

दृष्ट्वा लुनाति लूत्वा पुनर् आरोपयत्य्_अलम् ॥३।९२।३६॥

dRSTvA lunAti lUtvA ca punar Aropayati_alam ||3|92|36||

इत्थम् यदेव परिकल्पयति_इन्द्रजालम्

ittham yat*eva parikalpayati_indrajAlam

क्षिप्रम् तदेव परिपश्यति तात चेत:

kSipram tat*eva paripazyati tAta ceta: |

_असज् जगन् न द् त्य्_अवगम्य नूनम्

na_asat_jagat_na ca sat_iti_avagamya nUnam

लूनम् दृशम् विविध-भेदवतीम् जहीहि ॥३।९२।३७॥

lUnam dRzam vividha-bhedavatIm jahIhi ||3|92|36||

++

३०९३

fm3093 1.sp12 The MIND of brahmA the IMMENSE .z24

https://www.dropbox.com/s/fxfox8dl6aplwjl/fm3093%201.sp12%20The%20MIND%20of%20brahmA%20the%20IMMENSE%20.z24.docx?dl=0

 

+++

 

FM.Canto 3.92

Vasishtha said—

3.92.1 02 03 04 05 06

07

BRAHMAA said—

08 09

10 11 12 13 14 15

16 17 18 19 20 21 22 23 24

27 28 29 30

31 32 33 34 35 36 37

||

 

+++

 

34|30|09|35|31|09|14|32|01|23|07|33|13|36|06|03|04|18|15|37|01|33|02|18|03|21|05|08|09|10|11|23|16|17|31|19|35|20|17|07|21|33|22|12|12|26|36|36|09|24|25|06|22|25|26|27|07|28|29|30|07|03|35|09|13|12|20|32|24|34|37|02|04|05|04|18|06|08|25|18|21|17|22|35|10|14|09|11|35|12|13|01|24|14|20|12|35|31|15|15|16|26|01|19|23|27|28|29|34|

 

 

 

 

 

 

 

 

 

 

Jiva Das

unread,
Feb 19, 2021, 9:43:49 AMFeb 19
to yoga vasishtha
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

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


The complete YVFiles of this masterpiece can be found at



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Jiva Das

unread,
Sep 11, 2021, 10:43:56 AMSep 11
to yoga vasishtha

 

इत्य् उक्तवान् स* भगवान् मया कमल.सम्भव: ।

iti uktavAn sa: bhagavAn mayA kamala.sambhava: |

रघूद्वह पुनः पृष्टो वाक्यम् आक्षिप्य भूत.प: ॥३।९२।०१॥

raghUdvaha puna: pRSTa: vAkyam AkSipya bhUta.pa: ||3|92|01||

.

Sir,

Pride of the clan of Raghu.Swift,

after these words of the lotus.born Brahmaa

I

had of course another question to address to him

:

iti.so/"thus" uktavAn.having.said sa* bhagavAn = mayA kamala.lotus.blossom.sambhava.x.: + raghuudvaha.x. puna.x.: pRSTa.x.: = vAkya.x. m AkSipya.x. bhUta.x. pa.x.:

.

*vlm.p.1. Vasishtha added: . Now hear, O support of Raghu’s race, what I next asked of the lotus.born lord brahma, after we had finished the preceding conversation.

.*uktavAn.having.said

 

त्वया एव भगवन् प्रोक्ताः शाप.मन्त्र.आदि=शक्तयः

tvayA eva bhagavan proktA: zApa.mantra.Adi=zaktaya: |

अमोघा* इति ता* एव कथम् मोघाः कृताः पुनः ॥३।९२।०२॥

amoghA* iti tA* eva katham moghA: kRtA: puna: ||3|92|02||

.

you yourself,

Lord,

have already said

that the power of curses and mantras

is infallible

.

how then can they come to fail

?

tvayA eva bhagavan proktA: = zApa.mantra.Adi=zaktaya: = amoghA* iti tA* eva = katham moghA: kRtA: puna:

.

*vlm. ... irrevocable power ...

*vlm.p.2 I asked him saying, "Lord, you have spoken before of the irrevocable power of curses. Then how is it that their power is frustrated by men?"

 

शापेन मन्त्र.वीर्येण नो बुद्धि.इन्द्रियाण्य् अपि

zApena mantra.vIryeNa mana: buddhi.indriyANi api |

सर्वाण्य् एव विमूढानि दृष्टानि किल जन्तुषु ॥३।९२।०३॥

sarvANi eva vimUDhAni dRSTAni kila jantuSu ||3|92|03||

.

it's by the power of curses and mantras

that Mind's intellectual faculties are infected

so people's perceptions become confused

.

zApa.x.ena mantra.x.vIrya.x.eNa = manas.Manas.Mind.: buddhi.x.indriya.x.ANi api.x. = sarva.all/every.ANi . eva.indeed/so . vimUDha.Ani = dRSTa.x.Ani kila.x. jantu.x.Su

.

*vlm.p.3 "We have witnessed the efficacy of curses, pronounced with potent mantra anathemas, to overpower the understanding and senses of living animals and paralyze every member of the body.

 

यथा एतौ पवन.स्पन्दौ यथा स्नेह.तिलौ यथा

yathA etau pavana.spandau yathA sneha.tilau yathA |

अभिन्नौ द्द् एव एतौ नो देहौ * एव तत् ॥३।९२।०४॥

abhinnau tad.vat eva etau mana: dehau sa* eva tat ||3|92|04||

.

like

Air

&

its motive vibrancy,

like

oil

&

the oilseed

like that inseparate,

of this pair

—Mind and Body—

This is only That

.

yathA etau as these.two

pavana.spandau –

yathA sneha.tilau

yathA + abhinnau tat.vat eva etau =

mana: dehau sa* eva tat – in Mind and Body this too is that

.

*sv. Lord, how is it possible that the sage's curse affected Indra's body and not his mind? If the body is non.different from the mind, then the curse should affect the mind, too. Kindly explain to me how the mind is not thus affected — or that it is affected!

*vlm.p.4. The mind and body are as intimately connected with each other as motion with air and fluidity with a sesame seed.

 

अथ अस्ति इह वा देह: केवलम् चेतसा एव :

atha na asti iha vA deha: kevalam cetasA eva sa: |

मुधा अनुभूयते स्वप्न.मृगतृष्णात् विचन्द्रवत् ॥३।९२।०५॥

mudhA anubhUyate svapna.mRgatRSNAd vicandravat ||3|92|05||

.

otherwise

there is no body here

:

it exists entirely thru Affective Awareness,

when it is experienced by mistake

like a dream

or a mirage

or a misperception of the moon

.

atha na asti iha vA deha: = kevalam cetasA eva sa: + mudhA anubhUyate . svapna.mRgatRSNAt vicandravat

.

*AS. Or perhaps there is no body, by mind alone he falsely experiences like a dream, a mirage, the two.moon vision etc. Vasishtha is asking for clarification. If mind and body are joined, how can one be affected and not the other? Or, is it that there is only the mind and not the body at all? He goes on to argue that when the mind is destroyed, the body should be too; so how come the mind is immune from effects of curses . which were described as infallible?

*vlm.p.5. There is nobody except a creation of the mind, like the fantasies of visions and dreams, and like the false sight of water in the mirage, or the appearance of two moons in the sky.

 

क.नाशे द्वयोर् एव नाशो त्र अभि.उपपद्यते

eka.nAze dvayo: eva nAza: atra abhi.upapadyate |

अवश्यम् भवितुम् नो नाशे देह.परिक्षयः ॥३।९२।०६॥

avazyam bhavitum mana: nAze deha.parikSaya: ||3|92|06||

.

there's one destruction for the two

:

destruction of the one entails destruction of the other

:

so,

where Mind goes Body goes also

.

in/when eka.one\unity..nAza.destruction/ruin ..e . dvayo.x.: eva.indeed/so . = nAza.destruction/ruin .: atra.here. abhi.x.upapad.x.yate + avazya.x.m bhavitum.x. manas.Manas.Mind.: = nAza.x.e deha.body.parikSaya.x.:

.

*AS. In destruction of one, both should be destroyed (literally, destruction of both is appropriate – abhypadyate). Certainly, when mind is destroyed, body's destruction must also happen!

*sv. ... If the body is non.different from the mind, then the curse should affect the mind, too. Kindly explain to me how the mind is not thus affected — or that it is affected!

*vlm.6. Or else why is it that the dissolution of the one, brings on the extinction of the other, such as the quietus of the mind is followed by the loss of bodily sensations?

 

नः शाप.आदिभिर् दोषै: कथम् आक्रम्यते प्रभो

mana: zApa.Adibhi: doSai: katham na Akramyate prabho |

कथम् आक्रम्यते वा अपि ब्रूहि मे, परमेश्वर ॥३।९२।०७॥

katham Akramyate vA api brUhi me, paramezvara ||3|92|07||

.

mana: zApa.Adibhi: doSai: = katham na Akramyate prabho + katham Akramyate vA api = brUhi me, paramezvara

.

so

tell me this, great Ishvara

:

how

is Mind affected by curses and mantras and the like?

or at.least tell me how it is not

.

*sv. If the body is non.different from the mind, then the curse should affect the mind, too. Kindly explain to me how the mind is not thus affected — or that it is affected!

*vlm.7. Tell me, my lord! how the mind is unaffected by the power of imprecations and menace, which subdue the senses and say whether they are both overpowered by these, being the one and same thing.

*vlm.p.7 "Tell me, my lord, how is the mind unaffected by the power of curses and menace that subdue the senses? Are mind and senses both overpowered by curses, being the one and same thing?"

 

BRAHMAA said—

 

द् अस्ति जगत्.कोशे शुभ.कर्म.अनुपातिना

na tat asti jagat.koze zubha.karma.anupAtinA |

यत् पौरुषेण शुद्धेन समासाद्यते जनै: ॥३।९२।०८॥

yat pauruSeNa zuddhena na samAsAdyate janai: ||3|92|08||

.

na tat asti jagat.koze = zubha.karma.anupAtinA = yat pauruSeNa zuddhena = na samAsAdyate janai:

.

in this rich world.treasure.house

it's not thru propitious karma

:

except by pure personal effort

there's no success for anyone

.

*vwv.152/8. There is nothing in the treasury of the world which is not obtained by people through mere human effort pursuing auspicious deeds.

*vlm.p.8 brahma replied:—

*vlm.p.Know there is nothing in the treasure.house of this world that man cannot attain by means of his efforts in the right way.

 

.ब्रह्म.स्थावर.अन्तम् सर्वदा सर्व.जातयः

A.brahma.sthAvara.antam ca sarvadA sarva.jAtaya: |

सर्व* एव जगत्य् अस्मिन् द्वि.शरीरा: शरीरिण: ॥३।९२।०९॥

sarva* eva jagati asmin dvi.zarIrA: zarIriNa: ||3|92|09||

.

from the brahman.Immensity down to the inanimate,

always for everything,

each thing in this world is twofold:

the Embodied,

and the Body

.

A..from/@. the brahma.Immensity=sthAvara.stationary\vegetative.anta.ending.m ca.and/also = sarvadA.always/everywhen . sarva.all/every.jAti.class.aya: + sarva.all/every. eva.indeed/so . in the jagat.world.i asmin.here/on.this. = dvi.two\dusl.zarIra.body.A: zarIri.embodied.Na:

.

*sv. ... the mental body ... *vlm. ... two bodies, the mental and corporeal ...

*vlm.p.9 All species of animal beings, from the state of the highest brahma down to minute insects, are bicorporal. They are endowed with two bodies: mental and physical.

#sthAvara . a. standing, immovable, firm, lasting, constant; vegetable, belonging to the vegetable world. m. mountain; m. n. sgl. & pl. the vegetable kingdom; n. immovable property + *sthAvara.stationary\vegetative.

*A..from/@. the brahma.Immensity=sthAvara.stationary\vegetative.anta.ending.m ca.and/also = sarvadA.always/everywhen . sarva.all/every.jAti.class.aya: + sarva.all/every. eva.indeed/so . in the jagat.world.i asmin.here/on.this. = dvi.two\dusl.zarIra.body.A: zarIri.embodied.Na:

 

एकम् नःशरीरम् तु क्षिप्र.कारि सदा चलम्

ekam mana:zarIram tu kSipra.kAri sadA calam |

.किम्चित्.करम् अन्यत् तु शरीरम् मांस.निर्मितम् ॥३।९२।१०॥

a.kimcit.karam anyat tu zarIram mAMsa.nirmitam ||3|92|10||

.

so it is too

for these two

for Mind is ever active as it operates its Body;

but the other does nothing at.all

:

it is just meat

.

ekam mana:zarIram tu = kSipra.kAri sadA calam + a.kimcit.karam anyat tu = zarIram mAMsa.nirmitam

.

*vlm. 10. The one, that is the mental body, is ever active and always fickle; and the other is the worthless body of flesh, which is dull and inactive.

*vlm.p.10 The mental body is ever active and always fickle. The other is the worthless body of flesh, which is dull and inactive.

 

तत्र मांस.यः कायः सर्वस्य एव संगतः

tatra mAMsa.maya: kAya: sarvasya eva ca saMgata: |

सर्वैर् आक्रम्यते शापैस् तथा विद्या.आदि.संचयै: ॥३।९२।११॥

sarvai: Akramyate zApai: tathA vidyA.Adi.saMcayai: ||3|92|11||

.

there it is,

that meat.made body which is got by everyone,

subject to every sort of of curse known to the Science of Cursing

.

tatra mAMsa.maya: kAya: = sarvasya eva ca saMgata: + sarvai: Akramyate zApai: = tathA vidyA.Adi.saMcayai:

.

*vlm.p.11 The fleshy part of the body that accompanies all animal beings is overpowered by the influence of curses and charms practiced by the art of incantation (abhichara vidya).

 

मूक.प्रायोर् ह्य् अशक्तो सौ दीनः क्षण.विनश्वर:

mUka.prAya: hi azakta: asau dIna: kSaNa.vinazvara: |

पद्म.पत्र.अम्बु.चपलोर् दैव.आदि.विवश.स्थिति: ॥३।९२।१२॥

padma.patra.ambu.capala: daiva.Adi.vivaza.sthiti: ||3|92|12||

.

for

mute and powerless

it is a wretched

instantly.destructible lotus.petal.drop=trembling Fate.powerless state

.

mUka.mute/dumb.

prAya.x.: hi.for/indeed. azakta.unable.: asau.this.one. =

dIna.x.: kSaNa.x.vinazvara.x.: + padma.lotus.patra.leaf.ambu.water.capala.x.: = daiva.Fate/divine.Adi.&c.vivaza.x.sthiti.condition/state.:

.

*vlm.12. The influence of certain supernatural powers stupefies a man, and makes him dull and dumb. Sometimes one is about to droop down insensible, as spell bound persons are deprived of their external senses, and fall down like a drop of water from a lotus.leaf.

*vlm.p.12 The influence of certain supernatural powers stupefies a man, making him dull and dumb. Sometimes one is about to droop down unconscious, as spell.bound persons are deprived of their external senses, and fall down like a drop of water from a lotus.leaf.

 

नो नाम द्वितीयो अयम् कायः कायवताम् इह

mana: nAma dvitIya: ayam kAya: kAyavatAm iha |

स* आयतो पि आयत्तो भूतानाम् भुवन.त्रये ॥३।९२।१३॥

sa: Ayatta: api na Ayatta: bhUtAnAm bhuvana.traye ||3|92|13||

.

a body here in its body.ness

though dependent

is not dependent upon the beings of the Three Worlds

.

mana: nAma dvitIya: ayam = kAya: kAyavatAm iha + sa Ayatta: api na Ayatto =

bhUtAnAm bhuvana.traye

.

this dual portion is called manas the Mind

.

*vlm.13. The mind which is the other part of the body of embodied beings, is ever free and unsubdued; though it is always under the subjection of all living beings in the three worlds.

*sv.13.18 Mind however, is independent, though it might seem to be dependent....

 

पौरुषम् स्वम् अवष्टभ्य धैर्यम् आलम्ब्य शाश्वतम्

pauruSam svam avaSTabhya dhairyam Alambya zAzvatam |

यदि तिष्ठत्य् अगम्यो ऽसौ दु:खानाम् द् अनिन्दितः ॥३।९२।१४॥

yadi tiSThati agamya: asau du:khAnAm tat anindita: ||3|92|14||

.

if he exercises his pauruSha.Power

supporting his constant commitment

he is unvisited by sorrows,

that blameless one

.

pauruSa.personal.effort\personality.m . svam.Ur.own .

avaSTabhya.x. = dhairya.x.m Alambya.x. zAzvata.x.m + yadi.x. tiSThati.x. agamya.x.: asau.this.one. of the du:kha.bad.spaces.AnAm tat.that.one. anindita.blameless.:

.

* pauruSha* HumanPower – personal effort.

*vwv.732/14. If one remains holding to one's own effort, resorting to everlasting fortitude, then that blameless person is inaccessible to sufferings.

*vlm.p.14 He who can control his mind by continued patience on one hand and by constant vigilance on the other, is the man of an unimpeachable character and unapproachable by calamity.

 

यथा यथा असौ यतते नो देहो हि देहिनाम्

yathA yathA asau yatate mana: deha: hi dehinAm |

तथा तथा असौ भवति विनिश्चय.फल.एक.भाक् ॥३।९२।१५॥

tathA tathA asau bhavati vinizcaya.phala.eka.bhAk ||3|92|15||

.

the very Mind.body of those embodied

however it comes,

thusever it becomes

the one enjoyer of its particular fruit

.

whenever . asau.this.one . is strives/tries. = manas.Manas.Mind.:

deha.body . hi.for/indeed . of the dehi.embodied.one.nAm +

thenever . asau.this.one . is bhavati. becomes. =

settled.opinion .phala.fruit/result.eka.one\unity.bhAk.enjoying/feeling.

.

*vlm.15. The more a man employs the mental part of his body to its proper employment, the more successful he is in obtaining the object he has in view.

#bhAj . a. partaking of, entitled to, connected with, belonging to, sharing, enjoying, practising, occupying, inhabiting, revering (..., r. gen.) =

#vinizcaya . m. settled opinion or firm resolution concerning (tasya) +

* yathA.as/when . yathA.as/whenever . asau.this.one . is yatate.striving/trying. = manas.Manas.Mind.: deha.body . hi.for/indeed . of the dehi.embodied.one.nAm + tathA.thus/then . tathA.thus/thenever . asau.this.one . is bhavati.becoming/becomes. = vinizcaya. settled.opinion .phala.fruit/result.eka.one\unity.bhAk.enjoying/feeling.

 

.फलो मांस.देहस्य श्चित्.पौरुष.क्र:

sa.phala: mAMsa.dehasya na ka:cit.pauruSa.krama: |

नो देहस्य .फलम् सर्वम् एव स्व.चेष्टितम् ॥३।९२।१६॥

mana: dehasya sa.phalam sarvam eva sva.ceSTitam ||3|92|16||

.

as for the karmic fruit of the meat.body

it is nothing, being without pauruSha.Personality

:

but the Mind.body bears its fruit

.

it is all self.effort

...

sa..with.phala.fruit.: mAMsa.meat/flesh.deha.body.sya = na.no/not. kazcit.someone/thing.pauruSa.personal.effort.krama.order/process.: + manas.Manas.Mind.: deha.body.sya sa..with.phala.fruit.m = sarvam.all/everything. eva.indeed/so . sva.Ur.own.ceSTita.activity/behavior.m

.

*vlm.16. Mere bodily energy is never successful in any undertaking (any more than brute force); it is intellectual activity only, that is sure of success in all attempts. (The head must guide the body).

*sv. When this mind confidently engages in self.effort, then it is beyond the reach of sorrow. Whenever it strives, then and there it surely finds the fruition of its striving.

* sa..with.phala.fruit.: mAMsa.meat/flesh.deha.body.sya = na.no/not. kazcit.someone/thing.pauruSa.personal.effort.krama.order/process.: + manas.Manas.Mind.: deha.body.sya sa..with.phala.fruit.m = sarvam.all/everything. eva.indeed/so . sva.Ur.own.ceSTita.activity/behavior.m

 

पवित्रम् अनुसम्धानम् चेतः स्मरति सर्वदा

pavitram anusamdhAnam ceta: smarati sarvadA |

निष्फलास् तत्र शाप.आद्या: शिलायाम् इव सायका: ॥३।९२।१७॥

niSphalA: tatra zApa.AdyA: zilAyAm iva sAyakA: ||3|92|17||

.

the sincerely concentrated attention

is chetas.Affectivity,

affecting chit.Consciousness everywhere

.

in That

things like curses bear no fruit

.

could an arrow pierce stone

?

pavitram anusamdhAnam = ceta: smarati sarvadA + niSphalA: tatra zApa.AdyA:

= zilAyAm iva sAyakA:

.

*vlm.17. The attention of the mind being directed to objects unconnected with matter, it is as vain an effort to hurt it, (an immaterial object); as it is to pierce a stone with an arrow (or to beat the air).

*vlm.p.17 Focusing the mind in an effort to hurt objects unconnected with matter is as vain as trying to pierce a stone with an arrow. 18 Drown the body underwater or dip it in mud, burn it in fire or fling it aloft in the air, yet the mind turns not from its orientation. He who is true to his purpose is sure of success. 19 Intensity of physical efforts overcomes all impediments, but only mental effort leads to ultimate success in every undertaking.

 

पतत्व् अम्भसि वह्नौ वा कर्दमे वा शरीरकम्

patatu ambhasi vahnau vA kardame vA zarIrakam |

मनो द् अनुसंधत्ते तदेव आप्नोति तत्.क्षणात् ॥३।९२।१८॥

mana: yat anusaMdhatte tadeva Apnoti tat.kSaNAt ||3|92|18||

.

let it fall into water

or fire

or muck

the embodied Mind

—whatever it affects—

it gets that way at.once

.

patatu.x. ambhasi.x. vahnau.x. vA.or/else . = kardama.x. e vA.or/else . zarIraka.x.m + manas.Manas.Mind . ya,x anusaMdhatta.x.e = tadeva,x Apnoti.obtain/getting . tat.that.one.kSaNAt.xx

.

*sv. ...Whenever it strives, then and there it surely finds the fruition of its striving.

*vwv.619 What the mind searches for, it obtains that instantly.

 

पुरुष.अतिशयः सर्व: सर्व.भाव.उपमर्दने

puruSa.atizaya: sarva: sarva.bhAva.upamardane |

ददात्य् अविघ्नेन फलम् मनो हि मनसो मुने ॥३।९२।१९॥

dadAti avighnena phalam mana: hi manasa: mune ||3|92|19||

.

all personal advantage

in the face of all oppression

gives its fruit without obstruction

:

what's of the Mind, muni, is Mind

.

puruSa.atizaya: sarva: sarva.bhAva.upamardane dadAti avighnena phalam mana: hi manasa: mune

.

*sv.19 The physical body achieves nothing; on the other hand, the mental body gets results. When the mind dwells constantly on what is pure, it is immune to the effects of curses. The body may fall into fire or mire, but the mind experiences only that which it contemplates.

*vlm.19. Intensity of bodily efforts overcomes all impediments, but it is mental exertion alone which leads to ultimate success in every undertaking.

 

पौरुषेण बलेन अन्तश् चित्तम् कृत्वा प्रियामयम्

pauruSeNa balena anta: cittam kRtvA priyAmayam |

कृत्रिम.इन्द्रेण दु:.आर्तिर् दृष्टा सा मनाग् अपि ॥३।९२।२०॥

kRtrima.indreNa du:kha.Arti: na dRSTA sA manAk api ||3|92|20||

.

thru personal effort,

pauruSha.Power affected inwardly,

a mode of love was made by indra

:

troubles and sorrows

there were none,

not a bit

.

pauruSeNa balena anta: = cittam kRtvA priyAmayam + kRtrima.indreNa du:kha.Arti: =

na dRSTA sA manAk api

.

*vlm. Mark here in the instance of the fictitious Indra, who employed all his thoughts to the assimilation of himself into the very image of his beloved, by drowning all his bodily pains in the pleasure of her remembrance.

*vlm.p.20 Mark the example of the fictitious brAhmaNa boy indra, who employed all his thoughts to assimilate himself into the very image of his beloved, and drowned all his bodily pains in the pleasure of his thoughts of her.

 

पौरुषेण नः कृत्वा नीरागम् विगत.ज्वरम्

pauruSeNa mana: kRtvA nIrAgam vigata.jvaram |

माण्डव्येन जिताः क्लेशा: शूल.प्रान्ते पि तिष्ठता ॥३।९२।२१॥

mANDavyena jitA: klezA: zUla.prAnte api tiSThatA ||3|92|21||

.

with pauruSha the Mind is made dispassionately feverless

.

consider mANDavya*

and how he overcame his sufferings

though he was seated on the point of a spear

.

pauruSeNa mana: kRtvA = nIrAgam vigata.jvaram + mANDavyena jitA: klezA: = zUla.prAnte api tiSThatA

.

* #mANDavya . A disciple of #maNDu, or related to #maNDavI or a member of the #maNDu tribe. In y5058, he gives his approach to Enquiry. His impalement is described at http://en.wikipedia.org/wiki/Mandavya

*vwv.733/21. Making the mind passionless and free from fever (or anguish) by human effort, sufferings were overcome by sage MAndavya, standing even on the point of a spear.

*vlm.p.21 Think of the manly fortitude of Mandavya who, when he was about to be beheaded, made his mind as detached as marble and was unconscious of his suffering.

 

न्ध.कुप.स्थितेन अपि मानसैर् यज्ञ.संचयै:

andha.kupa.sthitena api mAnasai: yajJa.saMcayai: |

ऋषिणा दीर्घ.पसा सम्प्राप्तम् वैबुधम् पदम् ॥३।९२।२२॥

RSiNA dIrgha.tapasA samprAptam vaibudham padam ||3|92|22||

.

even when fallen into a well

by offering mental sacrifice the RShi thru long tapas

attained the heavenly state

.

andha.kupa.sthitena api = mAnasai: yajJa.saMcayai: + RSiNA dIrgha.tapasA = samprAptam vaibudham padam

.

*vlm.22. Think of the sage who fell in the dark pit, while his mind was employed in some sacrificial rite, and was taken up to heaven in reward of the merit of his mental sacrifice.

*vlm.p.22 Think of the sage who fell into a dark pit while his mind was employed in some sacrificial rite. He was taken up to heaven in reward of the merit of his mental sacrifice.

 

इन्दु.पुत्रैर् नरैर् एव पुरुष.आध्यवसायतः ।

indu.putrai: narai: eva puruSa.Adhy.avasAyata: |

ध्यानेन ब्रह्मता प्राप्ता सा मया अपि न खण्ड्यते ॥३।९२।२३॥

dhyAnena brahmatA prAptA sA mayA api na khaNDyate ||3|92|23||

.

by the sons of indu.Moon

though human

thru personal exercise of dhyAna.Meditation

the brahmic state was got

.

even I could not prevent it

.

indu.putrai: narai: eva = puruSa.AdhyavasAyata: + dhyAnena brahmatA prAptA = sA mayA api na khaNDyate

.

*vlm. Even Brahmá is unable to prevent one's rising by his inflexible devotedness.

*vlm.p.23 Remember also how the ten sons of Indu, by virtue of their persevering tapas, obtained their status as brahma, which even I have not the power to withhold.

 

अन्ये पि सावधाना* ये धीरा: सुर.महर्षयः

anye api sAvadhAnA* ye dhIrA: sura.maharSaya: |

चित्तात् स्वम् अनुसंधानम् त्यजन्ति मनाग्.अपि ॥३।९२।२४॥

cittAt svam anusaMdhAnam na tyajanti manAk.api ||3|92|24||

.

there are other attentive heroes,

like the sura.Brightling Great.RShi.s

whose affective mind does not forsake its own reason,

not a bit

.

anye api sAvadhAnA* ye = dhIrA: sura.maharSaya: + cittAt svam anusaMdhAnam

na tyajanti manAk.api

.

*vlm.24. There have been also many such sages and master.minds among men and gods, who never laid aside their mental energies, whereby they were crowned with success in their proper pursuits.

*vlm.p.24 There have been many other such sages and master.minds among men and gods who never laid aside their mental energies, whereby they were crowned with success in their proper pursuits.

*sv.20.24 This was demonstrated by Indra. It was also demonstrated by the sage Dirghatapa who wished to perform a religious rite, but fell into a blind well while collecting the materials for it; he performed the rite mentally and derived the fruit of actual physical performance of the rite. The ten sons of the holy man were also able to achieve Brahma.hood by their mental effort: even I could not prevent it.

 

आधयो व्याधयश् एव शापा: पाप.दृशस् तथा

Adhaya: vyAdhaya: ca eva zApA: pApa.dRza: tathA |

खण्डयन्ति च् चित्तम् पद्म.घाताः शिलाम् इव ॥३।९२।२५॥

na khaNDayanti tat cittam padma.ghAtA: zilAm iva ||3|92|25||

.

no pain, no disease, no curses,

nor the evil eye

could shatter chitta.Affection

:

can a flower.petal harm a mountain

?

Adhi.x.aya: vyAdhi.x.aya: ca.and/also eva.indeed/so . = zApa.x.A: pApa.x.dRz.x.a: tathA.thus/then . + na.no/not. khaNDay.x.anti tat.that.one. citta.affective.Mind ..m = padma.lotus.ghAta.x.A: zilA.x.m . iva.like/as.if.

.

*vwv.735/25. Mental afflictions and physical diseases, curses and the evil looks (of others) do not break (or disturb) his mind, as the strokes of a lotus (do not break) a stone.

*sv.25.27 Mental and physical illness, as well as curses and "evil eye" do not touch the mind that is devoted to the self, any more than a lotus flower can split a rock into two by falling on it.

*vlm.25. No pain or sickness, no fulmination nor threat, no malicious beast or evil spirit, can break down the resolute mind, any more than the striking of a lean lotus.leaf, can split the breast of a hard stone.

 

ये अपि खण्डिताः केचित् शापाद् यैर् आधिसायकै:

ye ca api khaNDitA: kecit zApAt yai: AdhisAyakai: |

स्व.विवेक.अक्षमम् तेषाम् नो मन्ये विपौरुषम् ॥३।९२।२६॥

sva.viveka.akSamam teSAm mana: manye vipauruSam ||3|92|26||

.

as for those who

wherever

are troubled by curses, stricken by cares

:

for them there is incompetence in self.discernment

:

their Mind, I think, is weak in pauruSha

.

ye.these.who ca.and/also api.even/tho khaNDita.troubled/afflicted.A: kecit.whoever/some.ones from/thru a zApa.Curse.At yais.with/bmo.which.ones with/bmo Adhi*.sAyaka.missile/arrow.i: | sva.Ur.own.viveka.Discernment/unraveling.akSama.unable.to.bear/matchless/unfit.for.m teSAm.for.them/their manas.Manas.Mind.: manye.I.think.

vipauruSa.uneffortful*.m

.

*vlm.26. Those that you say to have been discomfited by tribulations and persecutions, I understand them as too infirm in their faiths, and very weak both in their minds and manliness.

* ye.these.who ca.and/also api.even/tho khaNDita.troubled/afflicted.A: kecit.whoever/some.ones from/thru a zApa.Curse.At yais.with/bmo.which.ones with/bmo Adhi*.sAyaka.missile/arrow.i: | sva.Ur.own.viveka.Discernment/unraveling.akSama.unable.to.bear/matchless/unfit.for.m teSAm.for.them/their manas.Manas.Mind.: manye.I.think.

vipauruSa.uneffortful*.m

 

कदाचन संसारे सावधानमना मनाक्

na kadAcana saMsAre sAvadhAnamanA manAk |

स्वप्ने पि श्चिद् दृश्ये वा दोष.जालै: खिली.कृतः ॥३।९२।२७॥

svapne api ka:cit dRzye vA doSa.jAlai: khilI.kRta: ||3|92|27||

.

not at any time in this samsAra,

if they are the least bit attentive,

not in dream & not at.all in waking

are they devastated by the snares of error

...

na.no/not. kadAcana in/whenever the Samsâra.Convolution.e sAvadhAna.by/with.attention/attentiveness/intent.manA

manAg.a.bit | in/when the svapna.dream.e  api.even/very. ka:cit.whatever. dRzya.percept/object.e vA.or/else  doSa.fault/sin.jAla.net.work.i:

khila.desert/desart/wastelane\gap *kjilIkR.lay.waste/devastate

kRta.made/done

 

.

*vlm.27. Men with heedful minds, have never been entrapped in the snare of errors in this perilous world; and they have never been visited by the demon of despair, in their sleeping or waking states.

*vlm.p.27 Men with heedful minds have never been entrapped in the snare of errors in this perilous world. They have never been visited by the demon of despair in their sleeping or waking states.

 

मनसा एव मनस् तस्मात् पौरुषेण पुमान् इह

manasA eva mana: tasmAt pauruSeNa pumAn iha |

स्वकम् एव स्वकेन एव योजयेत् पावने पथि ॥३।९२।२८॥

svakam eva svakena eva yojayet pAvane pathi ||3|92|28||

.

only by.means.of Mind

the Mind therefore,

only by.means.of the Person

a Human here

by its own means what is its own

should join on the path of purity

.

manasA.by/with Mind/mentally eva.even/only/indeed manas.Manas.Mind tasmAt.from.that/therefore/thru.that with/bmo pauruSa.personal(effort)\huManity/personality.eNa pumAn.human iha.here/itw/now + svaka.own.thing.m eva.even/only/indeed svaka.own.thing.ena eva.even/only/indeed yojay<*.et pAvana.purifying.e patha.path/way.i

.

*sv.28 Hence, one should endeavour with the mind to make the mind take to the pure path, with the self make the self tread the path of purity.

*vlm.28. Therefore let a man employ himself in the exercise of his own manly powers, and engage his mind and his mental energy in noble pursuits, in the paths of truth and holiness.

* manasA.by/with Mind/mentally eva.even/only/indeed manas.Manas.Mind tasmAt.from.that/therefore/thru.that with/bmo pauruSa.personal(effort)\huManity/personality.eNa pumAn.human iha.here/itw/now + svaka.own.thing.m eva.even/only/indeed svaka.own.thing.ena eva.even/only/indeed yojay<*.et pAvana.purifying.e patha.path/way.i

 

प्रतिभातम् यदेव अस्य यथाभूतम् भवत्य् अलम्

pratibhAtam yadeva asya yathAbhUtam bhavati alam |

क्षणाद् एव नः पीनम् बाल.वेतालवन् मुने ॥३।९२।२९॥

kSaNAt eva mana: pInam bAla.vetAlavan mune ||3|92|29||

.

pratibhAta*.m yat.which/what eva.even/only/indeed asya.of.this.one/his/its

whatever is projected of it becoming as it has become = kSaNAt.at.once/in.a.moment eva.even/only/indeedimmediately =

manas.Manas.Mind pIna*.m – Mind swells, bAla.boy.vetAla.Zombie.van mune.Muni!like the Boy & the Zombie, muni!

.

pratibhAta

pIna

.

sv.29.37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*vlm.29. The enlightened mind forgets its former darkness, and sees its objects in their true light; and the thought that grows big in the mind, swallows it up at last, as the fancy of a ghost lays hold of the mind of a child.

*vlm.p.29 The enlightened mind forgets its former darkness and sees its objects in their true light. The thought that grows big in the mind swallows it up at last, just as the imagination of a ghost lays hold of a child’s mind. 30 The new reflection effaces the prior impression from the tablet of the mind, just as an earthen pot turning on the potter’s wheel thinks no more of its nature of dirty clay. 31 The mind, O muni, is transformed in a moment to its new model, just like inflated water rises high into waves, spray and foam, glaring with reflections of sunlight.

*VA. shine of mind is able to become like a being, mind in moment materializes, (forming a contemplated object), like ghost in boy’s mid, o muni

*AS. pratibhAtam is not "shine". The word pratibhA denotes mental formulation, creative intuition! Whatever is intuited by the mind, it becomes so in an instant and the mind becomes augmented by it, like the imagery of a demon in the mind of a child.

 

प्रतिभासस्य अनुपदम् प्राक्तनीम् स्थितिम् उज्झति

pratibhAsasya anupadam prAktanIm sthitim ujjhati |

कुलाल.कर्म.अनुपदम् टो मृत्.पिण्डताम् इव ॥३।९२।३०॥

kulAla.karma.anupadam ghaTa: mRt.piNDatAm iva ||3|92|30||

.

pratibhAsa.projection/appearance.sya anupada.chorus/refrain.m – the reflection of the projection prAktana.former/previous/ancient.Im sthiti.state/condition.m – the prior state =

ujjhan.emitting/abandoning.i kulAla.potter.Karma.anupada.chorus/refrain.m – the potter's karma.reflection ghaTa.pot: mRd.earth/soil/clay/loam

.piNDatA.condition.of.a.body.m iva.like/as.if – like the state of a lump of clay

.  

*vlm.30. The new reflexion effaces the prior impression from the tablet of the mind, as an earthen pot turning on the potter's wheel, no more thinks of its nature of dirty clay. (One risen to a high rank or converted to a new creed, entirely forsakes and forgets his former state).

*sv.29.37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*jd.30 . pratibhAsasya anupadam – the reflection of the projection = prAktanIm sthitim – the prior state = ujjhati kulAla.karma.anupadam – the potter's karma.reflection = ghaTa: mRt.piNDatAm iva – like the state of a mud.lump.

 

प्रतिभास.अर्थताम् एति क्षणाद् एव नो मुने

pratibhAsa.arthatAm eti kSaNAt eva mana: mune |

स्पन्द.मात्र.आत्मकम् वारि यथा तुङ्ग.रङ्गताम् ॥३।९२।३१॥

spanda.mAtra.Atmakam vAri yathA tuGga.taraGgatAm ||3|92|31||

.

pratibhAsa.projection/appearance.arthatA.thingness/substantiality

*.m eti.going.to  kSaNAt.at.once/in.a.moment eva.even/only/indeed manas.Manas.Mind, mune.Muni! | spanda.Vibration/Energy.mAtra.mode/measure/mere.Atmaka.nature.of/consisting.of/-like.m vAri.water yathA.as/how tuGga*.taraGga.wave.tA.ness/state.m

.

sv.29.37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*vlm.31. The mind, O muni! is transmuted in a moment to its new model; as the inflated or aerated water rises high into waves and ebullitions, glaring with reflexions of sun.light. (Common minds are wholly occupied with thoughts of the present, forgetful of the past and careless of the future).

 

अनुसंधान.मात्रेण सूर्य.बिम्बे पि यामिनीम्

anusaMdhAna.mAtreNa sUrya.bimbe api yAminIm |

नः पश्यत्य् अशुद्ध.अक्षश् न्द्र.बिम्बे द्विताम् इव ॥३।९२।३२॥

mana: pazyati azuddha.akSa: candra.bimbe dvitAm iva ||3|92|32||

.

with/bmo anusaMdhAna*.mAtra.mode/measure/mere.eNa sUrya.sun/Sun.bimba.reflection/image.e api.even/tho yAminI.night.m manas.Manas.Mind pazyat.seeing/knowing.i a.non.zuddha.pure/clear.akSa*: candra.moon.bimba.reflection/image.e dvitA*.m iva.like/as.if

.

*vlm.32. The mind that is averse to right investigation, sees like the purblind, every thing in darkness even in broad day light; and observes by deception two moons for one in the moonshine. (The uninquisitive are blind to the light of truth).

*VA. by inquiry, dark spots on the sun disc mind sees as impure vision; like in illusion of the second moon

*AS. anusandhAna should be translated as concentration or meditation. It is a Yogic term. By meditation alone, mind can even see night in the solar disc, just as a confused eye sees two moons.

*vlm.p.32 The mind adverse to right investigation sees like the blind, everything in darkness even in broad daylight, and observes by deception two moons for one in the moonshine. 33 Whatever the mind has in view, it soon succeeds in accomplishing. Whether it does anything of good or evil, it reaps the reward accordingly in the gladness or bitterness of his soul. 34 A wrong reflector reflects a thing in a wrong light, just as a distracted lover sees a flame in moonbeams which makes him burn and consume in his state of distraction. 35 It is the conception of the mind that makes salt seem sweet to taste by its giving a flavor to the salted food for our zest and delight.

 

यत् पश्यति तदेव आशु फलीभूतम् इदम् नः

yat pazyati tadeva Azu phalI.bhUtam idam mana: |

सह हर्ष.विषादाभ्याम् भुङ्क्ते तस्मात् तदेव तत् ॥३।९२।३३॥

saha harSa.viSAdAbhyAm bhuGkte tasmAt tadeva tat ||3|92|33||

.

yat pazyat.seeing/knowing.i what it see/knows tad.that.one eva.even/only/indeed Azu.quickly\swift/a.horsethat it quickly is phalIbhUta.become.fruitful.m idam.this.here manas.Manas.Mind . having become fruitful this Mind | saha.with . harSa.hair.raising delight .viSAda.depression/disgust.AbhyAm bhuGkte.enjoys tasmAt.thence/then tat.that.one eva.indeed/so tat.that.one

.

sv.29.37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*vlm.33. Whatever the mind has in view, it succeeds soon in the accomplishment of the same. And as it does aught of good or evil, it reaps the reward of the same, in the gladness or bitterness of his soul.

*VA. what mind sees, that it attains fast, and so experiences that as that with either joy or disgust.

*AS. I agree. I might suggest a slightly different wording: Whatever a mind sees, it materializes, so the mind also experiences it with appropriate happiness or sadness. 

* yat pazyati . what it see/knows = tad eva Azu – that it quickly is = phalI.bhUtam idam mana: . having become fruitful this Mind + saha.with . harSa.hair.raising delight .viSAda.depression/disgust.AbhyAm =

bhuGkte.enjoying. tasmAt.thence/then . tat.that.one. eva.indeed/so . tat.that.one

 

प्रतिभा.अनुपदम् चेतश् चन्द्रे प्य् ग्नि.शिखा.शतम्

pratibhA.anupadam ceta: candre api agni.zikhA.zatam |

दृष्ट्वा दाहम् अवाप्नोति दग्धम् परितप्यते ॥३।९२।३४॥

dRSTvA dAham avApnoti dagdham ca paritapyate ||3|92|34||

.

pratibhA.projection/reflection.anupada*.m cetas in/when the candra.moon.e api.even/tho agni.fire/Fire.zikhA*.zata.hundred.m | dRSTvA.having.see/known dAha*.m . having seen the fire avApnoti* dagdha.burned/scorched.m ca.and/too and getting burned paritapy<*.ate

.

*sv.29.37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*vlm.34. A wrong reflector reflects a thing in a wrong light, as a distracted lover sees a flame in the moonbeams, which makes him burn and consume in his state of distraction. (This is said of distracted lovers, who imagine cooling moon.beams and sandal.paste as hot as fire, and inflaming their flame of love).

 

प्रतिभा.अनुपदम् चेतः क्षारे पि हि रसायनम्

pratibhA.anupadam ceta: kSAre api hi rasAyanam |

दृष्ट्वा पीत्वा पराम् तृप्तिम् याति वल्गति नृत्यति ॥३।९२।३५॥

dRSTvA pItvA parAm tRptim yAti valgati nRtyati ||3|92|35||

.

pratibhA.anupada.m cetas.affective.intelligence.Affectivity in/when the kSAra*.e api.even/tho hi.for/since rasAyana*.m + dRSTvA.having.see/known pItvA* para.higher/next.Am tRpti.satisfaction/contentment.m yAti.coming.to valgat*.i nRtyat.dancing.i

.

sv.29.37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*vlm.35. It is the conception of the mind, that makes the salt seem sweet to taste, by its giving a flavour to the salted food for our zest and delight.

.

#anupada . mfn. following closely L. • .n.. a refrain, words sung again after regular intervals • *anupadam .ind.. step by step; word for word; on the heels of, close behind or after +

 

प्रतिभा.अनुपदम् चेतो व्योमन्य् अपि महावनम्

pratibhA.anupadam ceta: vyomani api mahAvanam |

दृष्ट्वा लुनाति लूत्वा पुनर् आरोपयत्य् अलम् ॥३।९२।३६॥

dRSTvA lunAti lUtvA ca punar Aropayati alam ||3|92|36||

.

pratibhA.anupadam . a projected reflection = cetas – The Affective Consciousness = vyomani api – even in the spacious sky = mahA.vanam – a great forest = dRSTvA . having seen = lunAti . it chops down = lUtvA ca .

& having chopped can grow it back again

*vlm.36. It is our conception, that makes us see a forest in the fog, or a tower in the clouds; appearing to the sight of the observer to be rising and falling by turns.

*vlm.p.36 It is our conception that makes us see a forest in the fog, or a tower in the clouds appearing to the sight of the observer to be rising and falling by turns. *AS. Following its intuition (or imagination) it can even see a great forest in space, having seen, it can chop it down and having chopped, it can regrow it as well!

#pad . #anupad . #anupadam – ind. – step by step, word for word, on the heels • .n.. a refrain or repeated phrase, a favorite device of the yvFM poet. •.• pratibhA.anupadam – projective.reflection, y3092.036.

रुह् #ruh . #Aruh #Aropita .mfn.. raised, elevated kum. • fixed, placed kAd. • strung (a bow).

 

#pratibhA .

Pratibhā (प्रतिभा) or “poetic intuition” is an inborn impression (saṃskāra) inherited from previous births. Cirañjīva has a clear view on the causal factor of poetry. He says, pratibhā which is assisted by śruta and abhyāsa brings forth poetry. Śruta means knowledge acquired from the instructions of those who are well.versed in different branches of knowledge. Abhyāsa means constant application or practice. Cirañjīva has also said that according to some rhetoricians of Sanskrit Poetics, without pratibhā the creation of a poetry is either not possible at all or if composed it becomes subject of ridicule.

Pratibhā or “genius” defined according to major rhetoricions of Sanskrit poetics:—It is Bharata, who has first accepted pratibhā or genius as the basic cause of any literary work. Ācārya Bhāmaha in his Kāvyālaṃkāra says that special type of intellect i.e., genius (pratibhā) is needed for composing an excellent poetry. Ānandavardhana, the author of the Dhvanyāloka has also admitted pratibhā or poetic intuition as the essential cause of poetry. Mahimabhaṭṭa says that pratibhā is like the third eye of the Lord Śankara and by it the poet visualizes the facts relating to past, present and future. Rājaśekhara, the author of the Kāvyamīmāṃsā says that pratibhā is the main cause of poetry and that there are two types of pratibhā (called kārayitrī and bhāvayitrī). Hemacandra also indicates in clear terms that inborn intellect or pratibhā is the only cause of poetry. Vāgbhaṭa I has also accepted pratibhā as the main cause of poetry, while according to him, erudition is a decorating factor and practice is just a worth adopting one. Paṇḍitarāja Jagannātha establishes that pratibhā is the sole cause of poetry. This pratibhā is originated from adṛṣṭa determined by the grace of deity and great person and sometimes from learning and practice. According to Mammaṭa pratibhā or inborn intuitive intellectual power, vyutpatti or efficiency in the knowledge of scriptures and literary works and abhyāsa or practice of composing poetic works are co.jointly responsible for any poetic work

https://www.wisdomlib.org/definition/pratibha

Source: Shodhganga: The Kavyavilasa of Ciranjiva Bhattacarya (natyashastra)

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* pratibhA.anupadam . a projected reflection = cetas – The Affective Consciousness = vyomani api – even in the spacious sky = mahA.vanam – a great forest = dRSTvA . having seen = lunAti . it chops down = lUtvA ca . & having chopped = punar Aropayati alam – can grow it back again.

 

इत्थम् यदेव परिकल्पयति इन्द्रजालम्

ittham yat*eva parikalpayati indrajAlam

क्षिप्रम् तदेव परिपश्यति तात चेतः

kSipram tat*eva paripazyati tAta ceta: |

असज् जगन् न द् त्य् अवगम्य नूनम्

na asat jagat na ca sat iti avagamya nUnam

लूनम् दृशम् विविध.भेदवतीम् जहीहि ॥३।९२।३७॥

lUnam dRzam vividha.bhedavatIm jahIhi ||3|92|36||

.

ittham.thus/in.this.manner yat.which/what.eva.even/only/indeed/yadA.when/where.iva.like/as.if parikalpay>*. indrajAla*.m kSipra.m tad.that.one.eva./tadA.then/there.iva.like/as.if paripazyat* tAta* cetas.affective.intelligence.Affectivity | na.no/t asat.unreal/not.So jagat.world, na.no/t ca.and/too sat.real/So iti.so/"thus" avagamya* nUnam.now/just\immediately\in future/then/therefore\certainly\indeed lUna*.m dRz.perceiving/seeing.am vividha.differing/various/manifold.bheda.distinct/divided.vat.like/-ful.Im jahIhi*

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*sv.29-37 Whatever the mind contemplates that instantly materialises. By intense contemplation it can bring about radical change within itself, to heal itself of the defective vision in which illusions were perceived as real. What the mind does, that it experiences as truth. It makes the man who is sitting in moonlight experience burning heat; and it makes one who is in burning sun experience cool comfort! Such is the mysterious power of the mind.

*VA. thus, as being imagined in illusion so fast mind sees that, dear. having understood now word is not unreal nor real, discard various visible distinctions. I have not recognized “jahIhi”

*vlm.37. In this manner whatever shape the imagination gives to a thing, it appears in the same visionary form before the sight of the mind; therefore knowing this world of your imagination, as neither a reality nor unreality, forbear to view it and its various shapes and colours, as they appear to view.

*AS. Thus, my Dear(tAta), whatever magical vision (indra.jAlam) is formulated by the mind, it soon visualizes it. Having realized that this world is neither totally unreal nor real, discard (jahIhi) the perception which gives rise to multiple variations by chopping it off (lUnAm). jahIhi is an imperative form of the root hA (3 P. )

 

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FM.3.50-FM.3.99

https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0

FM3093 THE MIND OF BRAHMA THE IMMENSE 1.SP12 .z24

https://www.dropbox.com/s/fxfox8dl6aplwjl/fm3093%201.sp12%20The%20MIND%20of%20brahmA%20the%20IMMENSE%20.z24.docx?dl=0

FM3093 THE MIND OF BRAHMA THE IMMENSE 1.SP12

 

DN3092 MANAS.MIND 1.SP11

सर्ग .९२

वसिष्ठ* उवाच

vasiSTha: uvAca

इत्य् उक्तवान् स* भगवान् मया कमल.सम्भव: ।

iti uktavAn sa: bhagavAn mayA kamala.sambhava: |

रघूद्वह पुनः पृष्टो वाक्यम् आक्षिप्य भूत.प: ॥३।९२।०१॥

raghUdvaha puna: pRSTa: vAkyam AkSipya bhUta.pa: ||3|92|01||

त्वया एव भगवन् प्रोक्ताः शाप.मन्त्र.आदि=शक्तयः

tvayA eva bhagavan proktA: zApa.mantra.Adi=zaktaya: |

अमोघा* इति ता* एव कथम् मोघाः कृताः पुनः ॥३।९२।०२॥

amoghA* iti tA* eva katham moghA: kRtA: puna: ||3|92|02||

शापेन मन्त्र.वीर्येण नो बुद्धि.इन्द्रियाण्य् अपि

zApena mantra.vIryeNa mana: buddhi.indriyANi api |

सर्वाण्य् एव विमूढानि दृष्टानि किल जन्तुषु ॥३।९२।०३॥

sarvANi eva vimUDhAni dRSTAni kila jantuSu ||3|92|03||

यथा एतौ पवन.स्पन्दौ यथा स्नेह.तिलौ यथा

yathA etau pavana.spandau yathA sneha.tilau yathA |

अभिन्नौ द्द् एव एतौ नो देहौ * एव तत् ॥३।९२।०४॥

abhinnau tad.vat eva etau mana: dehau sa* eva tat ||3|92|04||

अथ अस्ति इह वा देह: केवलम् चेतसा एव :

atha na asti iha vA deha: kevalam cetasA eva sa: |

मुधा अनुभूयते स्वप्न.मृगतृष्णात् विचन्द्रवत् ॥३।९२।०५॥

mudhA anubhUyate svapna.mRgatRSNAd vicandravat ||3|92|05||

क.नाशे द्वयोर् एव नाशो त्र अभि.उपपद्यते

eka.nAze dvayo: eva nAza: atra abhi.upapadyate |

अवश्यम् भवितुम् नो नाशे देह.परिक्षयः ॥३।९२।०६॥

avazyam bhavitum mana: nAze deha.parikSaya: ||3|92|06||

नः शाप.आदिभिर् दोषै: कथम् आक्रम्यते प्रभो

mana: zApa.Adibhi: doSai: katham na Akramyate prabho |

कथम् आक्रम्यते वा अपि ब्रूहि मे, परमेश्वर ॥३।९२।०७॥

katham Akramyate vA api brUhi me, paramezvara ||3|92|07||

ब्रह्मा उवाच ।

brahmA uvAca |

द् अस्ति जगत्.कोशे शुभ.कर्म.अनुपातिना

na tat asti jagat.koze zubha.karma.anupAtinA |

यत् पौरुषेण शुद्धेन समासाद्यते जनै: ॥३।९२।०८॥

yat pauruSeNa zuddhena na samAsAdyate janai: ||3|92|08||

.ब्रह्म.स्थावर.अन्तम् सर्वदा सर्व.जातयः

A.brahma.sthAvara.antam ca sarvadA sarva.jAtaya: |

सर्व* एव जगत्य् अस्मिन् द्वि.शरीरा: शरीरिण: ॥३।९२।०९॥

sarva* eva jagati asmin dvi.zarIrA: zarIriNa: ||3|92|09||

एकम् नःशरीरम् तु क्षिप्र.कारि सदा चलम्

ekam mana:zarIram tu kSipra.kAri sadA calam |

.किम्चित्.करम् अन्यत् तु शरीरम् मांस.निर्मितम् ॥३।९२।१०॥

a.kimcit.karam anyat tu zarIram mAMsa.nirmitam ||3|92|10||

तत्र मांस.यः कायः सर्वस्य एव संगतः

tatra mAMsa.maya: kAya: sarvasya eva ca saMgata: |

सर्वैर् आक्रम्यते शापैस् तथा विद्या.आदि.संचयै: ॥३।९२।११॥

sarvai: Akramyate zApai: tathA vidyA.Adi.saMcayai: ||3|92|11||

मूक.प्रायोर् ह्य् अशक्तो सौ दीनः क्षण.विनश्वर:

mUka.prAya: hi azakta: asau dIna: kSaNa.vinazvara: |

पद्म.पत्र.अम्बु.चपलोर् दैव.आदि.विवश.स्थिति: ॥३।९२।१२॥

padma.patra.ambu.capala: daiva.Adi.vivaza.sthiti: ||3|92|12||

नो नाम द्वितीयो अयम् कायः कायवताम् इह

mana: nAma dvitIya: ayam kAya: kAyavatAm iha |

* आयतो पि आयत्तो भूतानाम् भुवन.त्रये ॥३।९२।१३॥

sa: Ayatta: api na Ayatta: bhUtAnAm bhuvana.traye ||3|92|13||

पौरुषम् स्वम् अवष्टभ्य धैर्यम् आलम्ब्य शाश्वतम्

pauruSam svam avaSTabhya dhairyam Alambya zAzvatam |

यदि तिष्ठत्य् अगम्यो सौ दु:खानाम् द् अनिन्दितः ॥३।९२।१४॥

yadi tiSThati agamya: asau du:khAnAm tat anindita: ||3|92|14||

यथा यथा असौ यतते नो देहो हि देहिनाम्

yathA yathA asau yatate mana: deha: hi dehinAm |

तथा तथा असौ भवति विनिश्चय.फल.एक.भाक् ॥३।९२।१५॥

tathA tathA asau bhavati vinizcaya.phala.eka.bhAk ||3|92|15||

.फलो मांस.देहस्य श्चित्.पौरुष.क्र:

sa.phala: mAMsa.dehasya na ka:cit.pauruSa.krama: |

नो देहस्य .फलम् सर्वम् एव स्व.चेष्टितम् ॥३।९२।१६॥

mana: dehasya sa.phalam sarvam eva sva.ceSTitam ||3|92|16||

पवित्रम् अनुसम्धानम् चेतः स्मरति सर्वदा

pavitram anusamdhAnam ceta: smarati sarvadA |

निष्फलास् तत्र शाप.आद्या: शिलायाम् इव सायका: ॥३।९२।१७॥

niSphalA: tatra zApa.AdyA: zilAyAm iva sAyakA: ||3|92|17||

पतत्व् अम्भसि वह्नौ वा कर्दमे वा शरीरकम्

patatu ambhasi vahnau vA kardame vA zarIrakam |

मनो द् अनुसंधत्ते तदेव आप्नोति तत्.क्षणात् ॥३।९२।१८॥

mana: yat anusaMdhatte tadeva Apnoti tat.kSaNAt ||3|92|18||

पुरुष.अतिशयः सर्व: सर्व.भाव.उपमर्दने

puruSa.atizaya: sarva: sarva.bhAva.upamardane |

ददात्य् अविघ्नेन फलम् मनो हि मनसो मुने ॥३।९२।१९॥

dadAti avighnena phalam mana: hi manasa: mune ||3|92|19||

पौरुषेण बलेन अन्तश् चित्तम् कृत्वा प्रियामयम्

pauruSeNa balena anta: cittam kRtvA priyAmayam |

कृत्रिम.इन्द्रेण दु:.आर्तिर् दृष्टा सा मनाग् अपि ॥३।९२।२०॥

kRtrima.indreNa du:kha.Arti: na dRSTA sA manAk api ||3|92|20||

पौरुषेण नः कृत्वा नीरागम् विगत.ज्वरम्

pauruSeNa mana: kRtvA nIrAgam vigata.jvaram |

माण्डव्येन जिताः क्लेशा: शूल.प्रान्ते पि तिष्ठता ॥३।९२।२१॥

mANDavyena jitA: klezA: zUla.prAnte api tiSThatA ||3|92|21||

न्ध.कुप.स्थितेन अपि मानसैर् यज्ञ.संचयै:

andha.kupa.sthitena api mAnasai: yajJa.saMcayai: |

ऋषिणा दीर्घ.पसा सम्प्राप्तम् वैबुधम् पदम् ॥३।९२।२२॥

RSiNA dIrgha.tapasA samprAptam vaibudham padam ||3|92|22||

इन्दु.पुत्रैर् नरैर् एव पुरुष.आध्यवसायतः ।

indu.putrai: narai: eva puruSa.Adhy.avasAyata: |

ध्यानेन ब्रह्मता प्राप्ता सा मया अपि न खण्ड्यते ॥३।९२।२३॥

dhyAnena brahmatA prAptA sA mayA api na khaNDyate ||3|92|23||

अन्ये पि सावधाना* ये धीरा: सुर.महर्षयः

anye api sAvadhAnA* ye dhIrA: sura.maharSaya: |

चित्तात् स्वम् अनुसंधानम् त्यजन्ति मनाग्.अपि ॥३।९२।२४॥

cittAt svam anusaMdhAnam na tyajanti manAk.api ||3|92|24||

आधयो व्याधयश् एव शापा: पाप.दृशस् तथा

Adhaya: vyAdhaya: ca eva zApA: pApa.dRza: tathA |

खण्डयन्ति च् चित्तम् पद्म.घाताः शिलाम् इव ॥३।९२।२५॥

na khaNDayanti tat cittam padma.ghAtA: zilAm iva ||3|92|25||

ये अपि खण्डिताः केचित् शापाद् यैर् आधिसायकै:

ye ca api khaNDitA: kecit zApAt yai: AdhisAyakai: |

स्व.विवेक.अक्षमम् तेषाम् नो मन्ये विपौरुषम् ॥३।९२।२६॥

sva.viveka.akSamam teSAm mana: manye vipauruSam ||3|92|26||

कदाचन संसारे सावधानमना मनाक्

na kadAcana saMsAre sAvadhAnamanA manAk |

स्वप्ने पि श्चिद् दृश्ये वा दोष.जालै: खिली.कृतः ॥३।९२।२७॥

svapne api ka:cit dRzye vA doSa.jAlai: khilI.kRta: ||3|92|27||

मनसा एव मनस् तस्मात् पौरुषेण पुमान् इह

manasA eva mana: tasmAt pauruSeNa pumAn iha |

स्वकम् एव स्वकेन एव योजयेत् पावने पथि ॥३।९२।२८॥

svakam eva svakena eva yojayet pAvane pathi ||3|92|28||

प्रतिभातम् यदेव अस्य यथाभूतम् भवत्य् अलम्

pratibhAtam yadeva asya yathAbhUtam bhavati alam |

क्षणाद् एव नः पीनम् बाल.वेतालवन् मुने ॥३।९२।२९॥

kSaNAt eva mana: pInam bAla.vetAlavan mune ||3|92|29||

प्रतिभासस्य अनुपदम् प्राक्तनीम् स्थितिम् उज्झति

pratibhAsasya anupadam prAktanIm sthitim ujjhati |

कुलाल.कर्म.अनुपदम् टो मृत्.पिण्डताम् इव ॥३।९२।३०॥

kulAla.karma.anupadam ghaTa: mRt.piNDatAm iva ||3|92|30||

प्रतिभास.अर्थताम् एति क्षणाद् एव नो मुने

pratibhAsa.arthatAm eti kSaNAt eva mana: mune |

स्पन्द.मात्र.आत्मकम् वारि यथा तुङ्ग.रङ्गताम् ॥३।९२।३१॥

spanda.mAtra.Atmakam vAri yathA tuGga.taraGgatAm ||3|92|31||

अनुसंधान.मात्रेण सूर्य.बिम्बे पि यामिनीम्

anusaMdhAna.mAtreNa sUrya.bimbe api yAminIm |

नः पश्यत्य् अशुद्ध.अक्षश् न्द्र.बिम्बे द्विताम् इव ॥३।९२।३२॥

mana: pazyati azuddha.akSa: candra.bimbe dvitAm iva ||3|92|32||

यत् पश्यति तदेव आशु फलीभूतम् इदम् नः

yat pazyati tadeva Azu phalI.bhUtam idam mana: |

सह हर्ष.विषादाभ्याम् भुङ्क्ते तस्मात् तदेव तत् ॥३।९२।३३॥

saha harSa.viSAdAbhyAm bhuGkte tasmAt tadeva tat ||3|92|33||

प्रतिभा.अनुपदम् चेतश् चन्द्रे ऽप्य् ग्नि.शिखा.शतम्

pratibhA.anupadam ceta: candre api agni.zikhA.zatam |

दृष्ट्वा दाहम् अवाप्नोति दग्धम् परितप्यते ॥३।९२।३४॥

dRSTvA dAham avApnoti dagdham ca paritapyate ||3|92|34||

प्रतिभा.अनुपदम् चेतः क्षारे पि हि रसायनम्

pratibhA.anupadam ceta: kSAre api hi rasAyanam |

दृष्ट्वा पीत्वा पराम् तृप्तिम् याति वल्गति नृत्यति ॥३।९२।३५॥

dRSTvA pItvA parAm tRptim yAti valgati nRtyati ||3|92|35||

प्रतिभा.अनुपदम् चेतो व्योमन्य् अपि महावनम्

pratibhA.anupadam ceta: vyomani api mahAvanam |

दृष्ट्वा लुनाति लूत्वा पुनर् आरोपयत्य् अलम् ॥३।९२।३६॥

dRSTvA lunAti lUtvA ca punar Aropayati alam ||3|92|36||

इत्थम् यदेव परिकल्पयति इन्द्रजालम्

ittham yat*eva parikalpayati indrajAlam

क्षिप्रम् तदेव परिपश्यति तात चेतः

kSipram tat*eva paripazyati tAta ceta: |

असज् जगन् द् त्य् अवगम्य नूनम्

na asat jagat na ca sat iti avagamya nUnam

लूनम् दृशम् विविध.भेदवतीम् जहीहि ॥३।९२।३७॥

lUnam dRzam vividha.bhedavatIm jahIhi ||3|92|36||

||

 

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

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


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