fm3096 1.sp15..17 some Technical Terms_z73

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Sep 16, 2019, 8:33:01 PM9/16/19

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fm3096 1.sp15..17 some Technical Terms_z73

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oॐm

•

Vasishtha said—

3.96.1

मनो हि भावना-मात्रम् भावना स्पन्द-धर्मिणी ।

mana:_hi bhAvanA-mAtram bhAvanA spanda-dharmiNI |

क्रिया तद् भाविता-रूपम् फलम् सर्वो ऽनुधावति ॥३।९६।१॥

kriyA tat_bhAvitA-rUpam phalam sarva:_anudhAvati ||3|96|1||

Since

Manas the Mind is the measured mode of Feeling

Feeling assumes the quality of vibrant activity

that kriyA.Activity assumes the form of what is to come

everything follows as its fruit

manas.Manas.Mind-:_hi.for/indeed- bhAvanA-mAtram - Manas.Mind = bhAvanA spanda-dharmiNI = kriyA tat_bhAvitA-rUpam = phalam sarva:_anudhAvati

*vlm.1 VASISHTHA said:—The mind is mere thought, and thought is the mind in motion (literally, having the property of fluctuation). Its actions are directed by the nature of the thoughts (lit-according to the nature of the objects of thought); and the result of the acts is felt by every body in his mind.

*vwv.462/1. Mind is indeed mere thought. Thought is activity having the characteristic of vibration (or movement). Everyone pursues the result in the form of the future (manifestation) of that (activity).

*sv. Mind is only perception; and perception is movement in consciousness. The expression of this movement is action, and fruition follows this.

*VA: mana:_hi bhAvanA-mAtram bhAvanA spanda-rUpiNI | kriya tad-bhAvitA-rUpam phalam sarvo-'nudhAvati [3096001] . jd. All my texts (including vwv) have "spanda-dharmiNI". Is this an error, or is there another transcription with this reading ???

Raama asked—

विस्तरेण मम ब्रह्मन् जडस्य_अप्य्_अजड.आकृते: ।

vistareNa mama brahman jaDasya_api_ajaDa.AkRte: |

रूपम् आरूढ-संकल्पम् मनसो वक्तुम् अर्हसि ॥३।९६।०२॥

rUpam ArUDha-saMkalpam manasa:_vaktum arhasi ||3|96|02||

Sir

I would like you to tell me

—at great length—

about the form of Manas the Mind, whether it is

substantial o/r insubstantial form

...

please

vistareNa.xx + mama.my/mine, Brahmin, = of jaDa.inert/solid-sya api.even/tho- + a-.not/without+.jaDa.inert/thick/substantial +

AkRti.shape/embodiment + e: = rUpa.form + m

ArUDha.xx + saMkalpa.Concept - arisen/reached.as a concept =

+ m = manas.Manas.Mind + + sa:_vaktum.xx + arhasi. - he ot.to tell

* Note on spelling: The vicious "ough" has been properly modernized to

*thot (thought), *ot (ought), *thru (through), *tho (though), *enuf (enough), &c.

English "or" has two senses, the 'exclusive [o/r]' & the 'inclusive [o&r]'.

theus x o/r y = either x or y (but not both) // x o&r y = x o/r y (or both).

*vlm.2. Ráma said:—Sir, I pray you will explain in length, regarding the immaterial mind as opposed to the material body, and its inseparable property of will or volition (contrary to the inertness of dull matter).

*AS: Please tell me in detail, the nature of mind engaged in formulating actions (ArUDha-saMkalpa), even though it is material - jaDa, yet has the form of non-material - ajaDa.AkRtiH. Thus the doubt is that even though mind is part of the perishable world, it seems to share the divine spark - the power of saMkalpa, and Rama wishes to learn how this happens.

*jd: I take a different reading here. We are looking at manas.Mind.

It is the self-containing repository of

buddhi.Intellect, and citta Affection, and ahamkAra Egoity.

This comprehensive Mind has a rUpa.Form.

What *rAma wants to know, is the kind of Form.

Is it solid, inert, like a stone?

or does it manifest some sort of spanda.Vibration

(from the motions of electrons in the notions of the brain)?

or is it a perceptual concept? ¶ saMkalpa is, in the YV, a very important technical term, and will be more closely defined in many sargas to come.

#jaDa - *Cap. - a. cold, apathetic, stupid, idiotic; m. an idiot. --Abstr. {-tA} f., {-tva} n. •• *MW - mf(A)n. = cold, frigid Pancat.1.12.4 • stiff, motionless, apathetic, senseless, stunned, paralysed Ragh.3.68 • stupid, dull Mn.8.394 •‑• (ifc. "too stupid for" • void of life, inanimate, unintelligent VedAntas.,Sarvad. • -m.- N. of Sumati (who simulated stupidity) cf. mArk.pur.10.9 • inanimate lifeless matter (opposed to #cetana) + *jaDa.inert/thick +

#ArUDha - mfn. mounted , ascended , bestridden (as a horse &c.) • risen • raised.up , elevated on.high • undertaken • reached , brought.to •‑• *indriya.ArUDha - brought under the cognizance of the senses , perceived •• *samkalpa.ArUDha-conceptually.arisen/reached • having reached or attained , come into (a state) • n. the mounting , arising + ArUDha.

#AkRti - !!!

*jd.3 - vistareNa mama - At length for me - brahman - o *brAhmaNa - rUpam manasa: - the form of manas.Mind - api jaDasya– whether it is inanimate/inert - a-jaDa.AkRte:– or of animate formation - ArUDha-saMkalpam - expressed as Samkalpa Concept - formulated - arhasi vaktum - you-ought-to tell - please.

Vasishtha said—

अनन्तस्य_आत्म-तत्त्वस्य सर्व.शक्तेर् महात्मन: ।

anantasya_Atma-tattvasya sarva.zakte:_mahAtmana: |

संकल्प-शक्ति=रचितम् यद् रूपम् तन् मनो विदु: ॥३।९६।०३॥

saMkalpa-zakti=racitam yat_rUpam tat_mana:_vidu: ||3|96|03||

of the unbounded Self/Thatness,

of the All.Power, the Great.Self,

as a form which is a construction of conceptual power

That is called

manas.Mind

anantasya_Atma-tattvasya sarva.zakte:_mahAtmana: = saMkalpa-zakti=racitam yat_rUpam tat_mana:_vidu:

*vwv._.., the all-powerful Supreme Spirit, created by its power of thought (or will)._.. They regard that as the mind which is the form produced by the will-power of the all-powerful infinite principle of the Self which is the Supreme Spirit.

*sv.2-3 Mind is an intention arising in the omnipotent and infinite consciousness.

*AS: This one was indeed harder, mainly because it seems to be fighting with unnamed arguments without specifying them. I don't see much significant being said, though(:)). *VA - sir, I pray tell me in detail about notion of mind, which takes form of inert objects, yet being non-inert? *AS: The sentence is: jaDasya api ajaDa.AkRte: manasa: ArUDha-saMkalpam rUpam vistareNa mama vaktum arhasi. Thus, it means, please tell me in detail, the nature of mind engaged in formulating actions (ArUDha-saMkalpa), even though it is material - jaDa, yet has the form of non-material - ajaDa.AkRtiH. Thus the doubt is that even though mind is part of the perishable world, it seems to share the divine spark - the power of saMkalpa, and Rama wishes to learn how this happens.

*jd: I take a different reading here. We are looking at manas.Mind. It is the self-containing repository of buddhi.Intellect, and #citta Affection, and #ahamkAra Egoity. This comprehensive Mind has a Rûpa Form. What *rAma wants to know, is the kind of Form. Is it solid, inert, like a stone? or does it manifest some sort of Spanda Vibration (from the motions of electrons to the motions of thought)? or is it a perceptual concept? ¶ saMkalpa is, in the YV, a very important technical term, and will be more closely defined in many sargas to come.

#ArUDha - mounted, ascended, bestridden (as a horse &c); risen; raised up, elevated on high; undertaken; reached, brought to (often used in compounds e.g indriya.ArUDha, brought under the cognizance of the senses, perceived); having reached or attained, come into (a state); ArUDham - the mounting, arising - y1017.024

#jaDa has many Engl. equivalents, but no one word comprehends them all. A corpse is jaDa—inert and stiff. The mind of an ignorant person is jaDa—dull, stupid. When frozen, ice becomes jaDa—dense, unmoving. And so on ….

वसिष्ठ उवाच - VASISHTHA: अनन्तस्य आत्म-तत्त्वस्य - Of the unbounded self-Thatness सर्व-शक्तेर् महात्मनः - of the All-Power of the greater Self तत् मनस् विदुः - That Mind is known as यत्.रूपम् - a sort of form संकल्प-शक्ति=रचितम् - constructed by conceptual power.

*vwv.1078/3 That is considered as the mind [manas] which is the form of the Infinite Principle of the Self, the all-powerful Supreme Spirit, created by its power of thought (or will). *vwv.453/3 They regard that as the mind which is the form produced by the will-power of the all-powerful infinite principle of the Self which is the Supreme Spirit.

.??source - Mind is an intention arising in the omnipotent and infinite consciousness. It stands between the real and the unreal, as it were, but inclined towards comprehension. Though non-different from the infinite consciousness, it thinks that it is. Though non-doing, it thinks it does. Such is the mind, and these qualities are inseparable from the mind. Even so the jiva and the mind are inseparable.

*vlm.3. Vasishtha replied:—The nature of the mind is known to be composed of the property of Volition, which is an attribute of the infinite and almighty power of the Supreme soul. (i.e. The mind is the volitive principle of the soul).

*sv.2-3 Mind is an intention arising in the omnipotent and infinite consciousness.

अनन्तस्य आत्म-तत्त्वस्य - Of the unbounded self-Thatness सर्व-शक्तेर् महात्मनः - of the All-Power of the greater Self तत् मनस् विदुः - That Mind is known as यत्.रूपम् - a sort of form संकल्प-शक्ति=रचितम् - constructed by conceptual power. -3-

01 02 03

भाव: सद्.असतोर् मध्ये नृणाम् चलति यश् चल: ।

bhAva: sat.asato:_madhye nRNAm calati ya:_cala: |

कलन.उन्मुखताम् यातस् तद्.रूपम् मनसो विदु: ॥३।९६।०४॥

kalana.unmukhatAm yAta:_tat.rUpam manasa:_vidu: ||3|96|04||

between the states of So and not.So

what moves as the motions of men

has come to creative expansion

wherefore they know it as a "That.formation" of Mind

the state of Imagination

o-p-e-n-i-n-g

from which

a That.formation of Mind

is known

bhAva.State/becoming+: sat.being.so+a-.not/without+sat.being.so+o:_madhye.amidst/between + of the nR.huMans+NAm calat.stirring/moving+i ya:.what/which+

cala.xx+: = kalana.xx+unmukha.xx+tA.xx+m +

yAta.having.come/gone.to+: = tat.that.one. rUpa.form-m manas.Manas.Mind + sa:.he/that - vidu.they know.to.be +:.

??? vwv reads quite differently.

and vlm goes wild...

*vwv. They consider that as the form of the mind, which moving (or unsteady) state of men throbs [calati trembles. cp. `carati / `calati] between existence and non-existence, gone.to [cala: a stirring ] to the state of readiness for grasping (objects) [cp. `kalana / `karaNa]

*vlm.4. The mind is known to be of the form of that self moving principle, which determines the dubitation of men between the affirmative and negative sides: (as whether it is so or not dwikotika). i.e. The principle of rationality or the Reasoning faculty, consisting of the two great alternatives; viz. 1 The principle of contradiction: or of two contradictory propositions of which one is true, and the other untrue, i.e. Is, or, is not 2.Raison determinantic? or determining by a priori reasoning, as, why so and not otherwise.

#cala - !!! - *cala.xx

kalana - !!! *kalana.xx

unmukha !!! - *unmukha.xx

न_अहम् वेद.अवभास.आत्मा कुर्वाणो ऽस्मि_इति निश्चय: ।

na_aham veda.avabhAsa.AtmA kurvANa:_asmi_iti nizcaya: |

तस्माद् एकान्त-कलनस् तद् रूपम् मनसो विदु: ॥३।९६।०५॥

tasmAt_ekAnta-kalana:_tat_rUpam manasa:_vidu: ||3|96|05||

na aham veda.xx+avabhAsAtmA - not I a veda-illumined soul =

kurvANa: asmi iti nizcaya: - working I am, no.doubt.about.it =

tasmAt.thence/from.that + ekAnta.xx+kalana.xx+: tat.that.one.rUpa.form+m manas.Manas.Mind+sa: vidu:.they know.to.be

*vwv.460/5. They consider that as the form of the mind which is the firm belief, namely, "(Though) of the nature of knowledge, I do not know. I am doing. Hence, I am one perpetually grasping (objects)."

*vlm.5. The mind is known to be of the form of Ego, which is ignorant of the self manifesting soul of God; and believes itself as the subject of its thoughts and actions.

*na aham veda.avabhAsAtmA - not I a veda-illumined soul =

kurvANa: asmi iti nizcaya: - working I am, no.doubt.about.it =

tasmAt.thence/from.that + ekAnta.xx+kalana.xx+: tat.that.one.rUpa.form+m manas.Manas.Mind+sa: vidu:.they know.to.be

*sv.5 Though non-different from the infinite consciousness, it thinks that it is. Though non-doing, it thinks it does.

ekAnta - eka.anta - xx + *ekAnta.xx+

z06

कल्पना.आत्मिकया कर्म-शक्त्या विरहितम् मन: ।

kalpanA.AtmikayA karma-zaktyA virahitam mana: |

न सम्भवति लोके ऽस्मिन् गुण-हीनो गुणी यथा ॥३।९६।०६॥

na sambhavati loke_asmin guNa-hIna:_guNI yathA ||3|96|06||

kalpanA.Imagining

by its nature

is karma-Power.

Deprived of it,

the Mind does not become

in this world

How to qualify what's without qualities

kalpanA.xx+Atmika.xx+yA = karma.xx+zakti.xx+yA = virahita.xx+m mana.xx+: = na.xx+ sambhavat.xx+i loka.xx+e asmin.xx+ = guNa.xx+hIna.xx+: guNa.xx+I yathA.as/when

*jd.6 -

kalpanA AtmikayA - by/Of what is of the nature of #kalpanA Imagining, -

karma-zaktyA - the *karma-Power, -

virahitam - deprived -

mana: - the Mind -

na sambhavati loke_asmin - does not become in this world -

guNa-hIno guNI yathA - as something qualified in the absence of qualities.

*vwv.2164/6 A mind bereft of the power of action in the form of imagination (or will) [kalpanA] does not exist in this world, as a thing possessed of qualities does not exist without such qualities.

*vlm.6. The mind is of the nature of imagination (Kalpaná, which is ever busy in its operations: hence the inactivity of the mind is as impossible in this world, as the insapience of the sapient man. (Imagination is an active faculty, representing the phenomena of the internal and external worlds, Sir W Hamilton. It is an operation of the mind consisting of manifold functions, such as;—1. of receiving by the faculty of conception. 2. of retaining by the faculty of memory. 3. of recalling by the power of reproductive fancy; 4. of combining by productive fancy. In modern philosophy, it is the power of apprehending ideas, and combining them into new forms).

*sv.6-7 Such is the mind, and these qualities are inseparable from the mind. Even so the jiva and the mind are inseparable.

*vwv.2164/6 A mind bereft of the power of action in the form of imagination (or will) [kalpanA] does not exist in this world, as a thing possessed of qualities does not exist without such qualities.

04 05 06

यथा वह्न्य्_औष्ण्ययो: सत्ता न सम्भवति भिन्नयो: ।

yathA vahni_auSNyayo: sattA na sambhavati bhinnayo: |

तथैव कर्म-मनसोस् तथा_आत्म-मनसोर् अपि ॥३।९६।७॥

tathA_eva karma-manaso:_tathA_Atma-manaso:_api ||3|96|7||

yathA.xx+ vahni.xx+auSNya.xx+yo: sattA.xx+ = na sambhavat.xx+i bhinna.xx+yo: = tathA.xx+eva.xx+ karma-mana.xx+so: = tathA.xx+ Atma.xx+mana.xx+so:_api

Fire and Heat

—in their state of Being.So—

are not different things

nor are

karma and manas.Mind,

nor too

the self and Mind

*vlm.7. As there is no difference in the essence of fire and heat; so there is no difference whatever between mind and its activity, and so betwixt the mind and soul (i.e. the living soul).

*vwv.2165/7 As the existence of separated fire and heat does not happen, so, also, (the separation) of action and the mind and the individual soul and the mind (does not happen).

08-09

स्वेन_एव चित्त-रूपेण कर्मणा फल-धर्मिणा ।

svena_eva citta-rUpeNa karmaNA phala-dharmiNA |

संकल्प.एक-शरीरेण नाना-विस्तर-शालिना ॥३।९६।०८॥

saMkalpa.eka-zarIreNa nAnA-vistara-zAlinA ||3|96|08||

इदम् ततम् अनेक.आत्म मायामयाम् अ-कारणम् ।

idam tatam aneka.Atma mAyAmayAm a-kAraNam |

विश्वम् विगत-विन्यासम् वासना-कल्पना.आकुलम् ॥३।९६।०९॥

vizvam vigata-vinyAsam vAsanA-kalpanA.Akulam ||3|96|09||

svena_eva citta-rUpeNa karmaNA phala-dharmiNA x

saMkalpa.eka-zarIreNa nAnA-vistara-zAlinA

idam tatam aneka.Atma mAyAmayAm a-kAraNam x

vizvam vigata-vinyAsam vAsanA-kalpanA.Akulam +

with its own chitta.Affected-form

with karmas that bear fruit

with one conceptual body possessed of various extensions

…

this many-selfed expanse,

this causeless mAyA.made universe

expands and disperses its imagined mess of vAsanA.matrixes

*vwv. This objective world, manifold in nature, full of illusion, causeless, devoid of arrangement and confounded by the imaginations (arising from) desires (or mental impressions), is spreat_out by one's own action if the form of thought, having the characteristic of (producing) results, with imagination alone as its body and endowed with various minute details.

*AS. vizvam is described to have its own "mind-form" and its own fruitful actions, it has a unique creative -saMkalpa body, spreat_across multiple bodies (anekAtma)_..

07 08 09

या येन वासना यत्र सता_इव_आरोपिता यथा ।

yA yena vAsanA yatra satA_iva_AropitA yathA |

सा तेन फल-सूस् तत्र तदेव प्राप्यते तथा ॥३।९६।१०॥

sA tena phala-sU:_tatra tat_eva prApyate tathA ||3|96|10||

yA yena vAsanA yatra satA_iva_AropitA yathA = sA tena phala.fruit-sU.getting:_tatra tat_eva prApyate tathA

However the vAsanA.Trace seems charged with reality,

just in that way it bears its fruit,

what it gets.

*vwv. By what, where and in which manner,

any desire is superimposed (on the mind) by an existent thing as it were,

that (desire) is obtained, as if bringing forth the fruit,

by that, there, then and in that manner.

*vlm.10. Whoever has set his desire in any thing as if it were a reality, finds the same to be attended with the like fruit as he hat_expected of it.

*vlm.10. Whoever has set his desire in any thing as if it were a reality, findst[typo for finds? he the same to be attended with the like fruit as he hat_expected of it. (It means either that Association of ideas in the mind, introducing as by a chord; a train of kindred consecutive ideas, which are realised by their constant repetition, or that the primary desires of our nature, which are not factitious, but rising from our constitutions, are soon satisfied).

*sv.10-12 Whatever the mind thinks of, the organs of action strive to materialise: hence, again, mind is action.

#sU - !!! cf. #su- !!!

कर्म बीजम् मन:स्पन्द: कथ्यते ऽथ_अनुभूयते ।

karma bIjam mana:spanda: kathyate_atha_anubhUyate |

क्रियास् तु विविधास् तस्य शाखाश् चित्र-फला:_तरो: ॥३।९६।११॥

kriyA:_tu vividhA:_tasya zAkhA:_citra-phalA:_taro: ||3|96|11||

the seed

of karma is

Mind's vibration,

—so they say, and so too it's experienced—

and its manifold activities are the branches of a tree

with many strange fruits

karma + bIja.seed+m manas.Manas.Mind+: spanda.vibrant activity + = kathya.xx+te atha.&then/so + anubhUya.xx + te = kriyA.xx + : tu.but + vividha.various+-A: tasya.of.that.one + = zAkha.xx+A:_citra.xx+phala.xx+A:_taru.xx+o:

*vlm.11. It is the movement of the mind, which is said,and perceived by us to be the source of our actions; and the actions of the mind are as various as the branches, leaves and fruits of trees. (So it is said, the tree of desire has the mind for its seed, which gives force to the action of bodily organs, resembling its branches; and the activities of the body, are the causes which fructify the tree of desire).

*sv.10-12 Whatever the mind thinks of, the organs of action strive to materialise: hence, again, mind is action.

*jd.11 - karma bIjam mana:spanda: - the seed of *karma is the vibration of Mind = kathyate - so it is said = atha anubhUyate - and so it is also experienced = kriyA: tu vividhA: tasya - and its manifold activities = zAkhA: citra-phalA: taro: - the branches of the tree, with their various/strange fruits.

मनो यद् अनु.संधत्ते तत् कर्म.इन्द्रिय-वृत्तय: ।

mana:_yat_anu.saMdhatte tat karma.indriya-vRttaya: |

सर्वा: सम्पादयन्त्य्_एतास् तस्मात् कर्म मन: स्मृतम् ॥३।९६।१२॥

sarvA: sampAdayanti_etA:_tasmAt karma mana: smRtam ||3|96|12||

*jd.12 -

manas yat_anusaMdhatte - What the Mind directs itself toward -

tat karmendriya-vRttaya: - that is the motions/functions of the Karmendriya Action-organs -

sarvA: sampAdayanty etA: - all these things happen -

tasmAt karma mana: smRtam - thus *karma is regarded as manas.Mind.

what the Mind directs itself toward

is thru the functions of the karma.indriya.Action.organs

sarvA: sampAdayanty etA:

all these things happen.

From That *karma is remembered as manas.Mind.

*vlm.12. Whatever is determined by the mind, is readily brought into performance by the external organs of action (Karmendriya); thus because the mind is the cause of action, it is identified with the effect. (By the law of the similarity of the cause and effect, in the growth of one seed from another. Or that the efficient cause a quo, is the same with the final-propter-quod by inversion of the causa-cognosendi-—in the effect being taken for the cause).

*sv Whatever the mind thinks of, the organs of action strive to materialise: hence, again, mind is action.

या येन वासना यत्र सता_इव_आरोपिता यथा ।

yA yena vAsanA yatra satA_iva_AropitA yathA |

सा तेन फल-सूस् तत्र तदेव प्राप्यते तथा ॥३।९६।१०॥

sA tena phala-sU:_tatra tat_eva prApyate tathA ||3|96|10||

कर्म बीजम् मन:स्पन्द: कथ्यते ऽथ_अनुभूयते ।

karma bIjam mana:spanda: kathyate_atha_anubhUyate |

क्रियास् तु विविधास् तस्य शाखाश् चित्र-फला:_तरो: ॥३।९६।११॥

kriyA:_tu vividhA:_tasya zAkhA:_citra-phalA:_taro: ||3|96|11||

मनो यद् अनु.संधत्ते तत् कर्म.इन्द्रिय-वृत्तय: ।

mana:_yat_anu.saMdhatte tat karma.indriya-vRttaya: |

सर्वा: सम्पादयन्त्य्_एतास् तस्मात् कर्म मन: स्मृतम् ॥३।९६।१२॥

sarvA: sampAdayanti_etA:_tasmAt karma mana: smRtam ||3|96|12||

10 11 12

मनो बुद्धिर् अहम्कारश् चित्तम् कर्म_अथ कल्पना ।

mana:_buddhi:_ahamkAra:_cittam karma_atha kalpanA |

संसृतिर् वासना विद्या प्रयत्न: स्मृतिर् एव च ॥३।९६।१३॥

saMsRti:_vAsanA vidyA prayatna: smRti:_eva ca ||3|96|13||

mana:_buddhi:_ahamkAra: = cittam karma_atha kalpanA = saMsRti:_vAsanA vidyA = prayatna: smRti:_eva ca

Manas.Mind

buddhi*Intellect–the analytic mind,

ahamkAra."I"dentity—egoity,

citta.Affective mind - the Feeling mind

*karma

its kalpanA*Formulation,

saMsRti*Evolution,

vAsanA*Conditioning,

vidyA*knowing,

prayatna*Effort

—hard work—

as-well.as *smRti *Memory

sv._.. words without corresponding reality: the sole reality is the infinite consciousness in which these concepts are conceived to exist.

*vlm.13. The mind, understanding, egoism, intellect, action and imagination, together with memory, or retentiveness, desire, ignorance, exertion and memory, are all synonyms of the mind. (The powers of the mind, constitute the mind itself).

*jd. these and what follows are NOT synonyms of Mind

but the saMsAra-bhrama-hetava: of the next verse,

the causes of the *saMsAric delusion.

*jd.13 - मनस् #manas Mind is बुद्धिः buddhi.Intellect - analytic mind अहंकारः #ahamkAra "I"-dentity - egoity चित्तम् #citta Affective mind - feeling mind. कर्म अथ कल्पना *karma is #kalpanA Imagining, संसृतिः #saMsRti Evolution वासना #vAsanA Trace conditioning विद्या #vidyA knowing प्रयत्नः #prayatna Effort, hard work स्मृतिः एव च as-well.as #*smRti Memory.

इन्द्रियम् प्रकृतिर् माया क्रिया च_इति_इतरा* अपि ।

indriyam prakRti:_mAyA kriyA ca_iti_itarA: api |

चित्रा: शब्द.उक्तयो ब्रह्मन् संसार-भ्रम-हेतव: ॥३।९६।१४॥

citrA: zabda.uktaya:_, brahman, saMsAra-bhrama-hetava: ||3|96|14||

indriya.xx+m prakRti.xx:+ mAyA.Illusion+

kriyA.xx+ ca.and/also + iti.so/thus - + itara.xx+A api.even/tho- + citra.image/pictures+A: zabda.word\sound+

ukti.xx+aya:, Brahmin, Samsaara.Convolution+bhrama.delusion +hetu.cause+ava: +

indriya*Organism,

prakRti*Nature,

*mAyA*Illusion,

kriyA*Activity

—

there are other versions too

defining limits,

*brAhmaNa,

in the causes of the *saMsAric Delusion

*vlm.14. So also sensation, nature, delusion and actions, are words applied to the mind for bewilderment of the understanding. Many words for the same thing, are misleading from its true meaning).

*sv.13-14 However, mind, intellect, egotism, individualised consciousness, action, fancy, birth and death, latent tendencies, knowledge, effort, memory, the senses, nature, *mAyA or illusion, activity and such other words are but words without corresponding reality: the sole reality is the infinite consciousness in which these concepts are conceived to exist.

काकतलीय-योगेन त्यक्त-स्फार-दृग्.आकृते: ।

kAkatalIya-yogena tyakta-sphAra-dRk.AkRte: |

चितेश् चेत्य.अनुपातिन्या: कृता: पर्याय-वृत्तय: ॥३।९६।१५॥

cite:_cetya.anupAtinyA: kRtA: paryAya-vRttaya: ||3|96|15||

kAkatalIya-yogena - it's a case of the Coconut Crow =

tyakta-sphAra-dRg-AkRte:

cite:

cetya.anupAtinyA:

kRtA:

paryAyavRttaya:

*vlm.15. The simultaneous collision of many sensations, (like the Kákátáli sanyoga), diverts the mind from its clear sight of the object of its thought, and causes it to turn about in many ways.

*sv. When, thus veiled by nescience, the same consciousness views diversity in an agitated state and identifies objects as such, it is known as mind. [def. mana:sthiti]

.? The present development of the conceptual creation is kAkatAlIya-yogena by pure accident. It is indeed disappointing. ||3|96|y3.96.15, 4.54.7||. kAkatAlIya = example of crow and tree.

*vlm.15. The simultaneous collision of many sensations, (like the Kákátáli sanyoga), diverts the mind from its clear sight of the object of its thought, and causes it to turn about in many ways.

*sv. When, thus veiled by nescience, the same consciousness views diversity in an agitated state and identifies objects as such, it is known as mind. [def. mana:sthiti]

.? The present development of the conceptual creation is kAkatAlIya-yogena by pure accident. It is indeed disappointing. ||3|96|y3.96.15, 4.54.7||. kAkatAlIya = example of crow and tree.

13 14 15

Raama said—

पराया: संविदो ब्रह्मन् एता: पर्याय-वृत्तय: ।

parAyA: saMvida:,_brahman, etA: paryAya-vRttaya: |

कल्प्यमान-विचित्र.अर्था: कथम् रूढिम् अपागता: ॥३।९६।१६॥

kalpyamAna-vicitra.arthA: katham rUDhim apAgatA: ||3|96|16||

para.xx+AyA: saMvid.xx+a:

brahman.xx+

etA: / na itA:

paryAya.xx+vRtti.xx+aya:

kalpya.xx+mAna=vicitra.xx+artha.xx+A:

katham.xx+ rUDhi.xx+m apAgata.xx+A:

*AS - These are not natural consequences (paryAya-vRttaya:) of the ultimate creative power (of the Brahman), yet they are being formed in multiple forms, tell me Sir (brahman) how they came to be established. *AS. Indirectly he is expressing doubt how the absolute power can transform into the mundane worldly events(:-))
*vlm.16. Ráma asked:—How is it Sir, that so many words with their different significations, were invented to express the transcendent cause of our consciousness (the mind), and heap them on the same thing for our confusion only?

*sv. When, thus veiled by nescience, the same consciousness views diversity in an agitated state and identifies objects as such, it is known as mind. [def. mana:sthiti]

Vasishtha said—

गता_इव स-कलङ्कत्वम् कदाचित् कल्पना.आत्मकम् ।

gatA_iva sa-kalaGkatvam kadA.cit kalpanA.Atmakam |

उन्मेष-रूपिणी नाना तदैव हि मन:स्थिता ॥३।९६।१७॥

unmeSa-rUpiNI nAnA tadA_eva hi mana:sthitA ||3|96|17||

as.if gone

to a blemished state

a bit of somewhen self-imagining

a variously expanding formation

and then it is Mind-established.

*vwv. (The Absolute Consciousness), when it has gone, as it were, to a state with a blemish of the nature of imagination at some time or other, having the appearance of a manifestation (or expansion) manifoldly, then indeed it is existing as the mind.

gatA iva -

sa.kalaGkatvam -

kadA.cit kalpanAtmakam -

unmeSa-rUpiNI nAnA -

tadA eva hi mana:sthitA - then is is

*vwv.478/17. (The Absolute Consciousness), when it has gone, as it were, to a state with a blemish of the nature of imagination at some time or other, having the appearance of a manifestation (or expansion) manifoldly, then indeed it is existing as the mind.

* Dasgupta - The first self-conscious activity leading in different directions is called manas. When, after such oscillating movement, there is the position of either of the alternatives, as "the thus", it is called buddhi. When by the false notions of associations of body and soul there is the feeling of a concrete individual as "I", it is called ahamkAra. When there is reflective thought associated with the memory of the past and the anticipations of the future, it is called citta. When the activity is taken in its actual form as motion or action towards any point, it is called karma. When, leaving its self-contained state, it desires anything, we have kalpanA. When the citta turns itself to anything previously seen or unseen, as being previously experienced, we have_.. memory *smRti_ When certain impressions are produced in a very subtle, subdued form, dominating all other inclinations, as if certain attractions or repulsions to certain things were really experienced, we have the root inclinations ||3|96|'Habits'|| vAsanA. In the realization that there is such a thing as self-knowledge, and that there is also such a thing as the false and illusory world-appearance, we have what is called right knowledge vidyA. When the true knowledge is forgotten and the impressions of the false world-appearance gain ground, we have what are called the impure states mala. The functions of the five kinds of cognition please us and are called the senses indriya. As all world-appearance has its origin and ground in the highest self, it is called the origin prakRti. As the true state can neither be called existent nor non-existent, and as it gives rise to all kinds of appearance, it is called illusion *mAyA. Thus it is the same appearance that goes by the various names of jIva, manas, citta and buddhi. ||3|96| jIva ity uchyate loke mana ity api kathyate | cittam ity uchyate s' aiva buddhir ity uchyate tathA ||3|96|y3.96.34||

भावनाम् अनुसंधान* यदा निश्चित्य संस्थिता ।

bhAvanAm anusaMdhAna* yadA nizcitya saMsthitA |

तदा_एषा प्रोच्यते बुद्धिर् इयत्ता-ग्रहण-क्षमा ॥३।९६।१८॥

tadA_eSA procyate buddhi:_iyattA-grahaNa-kSamA ||3|96|18||

bhAvanAm anusaMdhAna* x

yadA nizcitya saMsthitA |

tadA_eSA procyate buddhi:_x

iyattA-grahaNa-kSamA +

when

investigating a *bhAvanA Feeling

when buddhi.Intellect is fixed in certainty

then this Intellect is said to be firmly grasping what is so.

*sv.18 That itself when it is firmly established in the conviction of a certain perception, is known as intellect (or intelligence). [def. buddhi]

*vlm.18. When man after considering himself and other things comes to understand them in their true light; he is then said to have his understanding-buddhi.

bhAvanAm anusaMdhAne - when investigating a bhAvanA*Feeling =

yadA nizcitya saMsthitA - when fixed in certainty =

tadA_eSA procyate buddhi: - then this is declared an Intellect =

iyattA-grahaNa-kSamA - that is

bhAvanAm anusaMdhAna - In investigating a *bhAvanA Feeling -

yadA nizcitya saMsthitA - when it (buddhi) is established with conviction -

tadA eSA procyate buddhi: - then buddhi.Intellect is said to be -

iyattAgrahaNa-kSamA - firmly grasping what is so.

#iyat - (only) so much, so big • so heavy • so far • &c. #iyattA - the state of being "this.much " • to such an extent •-• brahmAkAzam anAdyantam kA iva iyattA mama Atmana: | iti nizcayavAn anta: saMyag-vyavahRtir bahi: ||3|96| y6059.014.

16 17 18

यदा मिथ्या_अभिमानेन सत्ताम् कल्पयति स्वयम् ।

yadA mithyA_abhimAnena sattAm kalpayati svayam |

अहम्कार.अभिमानेन प्रोच्यते भव-बन्धनी ॥३।९६।१९॥

ahamkAra.abhimAnena procyate bhava-bandhanI ||3|96|19||

when

by false self-conception

someone conceives the suchness as hir own "I"dentity-conception

s.he is called "being-bound".

yadA mithyA abhimAnena - when with false self-conception -

sattA-m kalpayati svayam - one conceives the suchness as -

ahamkAra.abhimAnena - with the "I"-conception -

procyate bhava-bandhanI - he is called "being-bound" -

*vlm.19. When man by false conception of himself, assumes a personality to him by his pride, he is called an egoist, with the principle of ego or egoism in him, causing his bondage on earth. Absolute egoism is the doubting of every thing beside self-existence. Persona est rationalies naturiae individua substantia. Boethius.

*sv.19 When it ignorantly and foolishly identifies itself as an existent separate individual, it is known as egotism. [def. ahamkAra]

*vwv.480/19; y7188.006. On account of the idea "I am" existing within, it is described as ego. When it provides itself with (a distinct) existence through false conception, then, by virtue of the sense of self (or ego), it is declared as binding (one) to worldly existence.

इदम् त्यक्त्वा_इदम् आयाति बालवत् पेलवा यदा ।

idam tyaktvA_idam AyAti bAlavat pelavA yadA |

विचारम् सम्परित्यज्य तदा सा चित्तम् उच्यते ॥३।९६।२०॥

vicAram sam.parityajya tadA sA cittam ucyate ||3|96|20||

idam tyaktvA_idam AyAti = bAlavat pelavA yadA = vicAram sam.parityajya = tadA sA cittam ucyate

loosing this,

s.he gets this,

like a tender child.

When Enquiry is ended

then it is called citta.Affected.

jd. As Sherlock Holmes put it, "When all possibilities have been rejected, what remains is the truth."

*vwv.481/20. When it comes to this (object) having left this one, soft (or fickle) like a child, totally abandoning investigation (or discrimination), then it is called Citta or Thought.

sv.20 When it abandons consistent enquiry, allowing itself to play with countless thoughts coming and going, it is known as individualised consciousness (or mind-stuff). [def. citta]

idam tyaktvA - This being released -

idam AyAti - this comes -

bAla-vat - like a child -

pelavA yadA - when young -

vicAra-m samparityajya - having abandoned Enquiry -

tadA sA citta-m ucyate - then it is called "#citta" -

*vwv.481/20. When it comes to this (object) having left this one, soft (or fickle) like a child, totally abandoning investigation (or discrimination), then it is called Citta or Thought.

*sv.20 When it abandons consistent enquiry, allowing itself to play with countless thoughts coming and going, it is known as individualised consciousness (or mind-stuff). [def. citta]

*sv.21 Whereas pure movement in consciousness is karma or action without an independent doer, when it pursues the fruition of such action, it is known as karma (action). [def karma]

यदा स्पन्द.एक-धर्मत्वात् कर्तुर् या शून्य-शंसिनि ।

yadA spanda.eka-dharmatvAt kartu:_yA zUnya-zaMsini |

आधावति स्पन्द-फलम् तदा कर्म_इत्य्_उदाहृता ॥३।९६।२१॥

AdhAvati spanda-phalam tadA karma_iti_udAhRtA ||3|96|21||

when from the unique quality of spanda.Vibration of the doer,

as a promise is fulfilled,

there flows.forth the fruit of Spanda,

and it is known as "karma"

yadA spanda.eka-dharmatvAt kartu:_yA zUnya-zaMsini = AdhAvati spanda-phalam tadA karma_iti_udAhRtA

*vwv. Indicating a void (or a want in itself), when that (Consciousness), on account of the essential characteristic of the doer being only movement, runs toward the result of the movement, then it is called Action.

when. only from the vibrant quality of the doer,

something flows.forth to fill the void,

it is the fruit of Spanda, called "_karma".

when स्पन्द-एक-धर्मत्वात् from the quality of Spanda Vibration/movement alone कर्तुः of the doer या शून्य-शंसिनि what is void-fulfilling - as a promise is fulfilled आधावति स्पन्द-फलम् flows.forth, the fruit of Spanda तदा कर्म इत्य् उदाहृता then it is known as "_karma".

*vwv.482/21. Indicating a void (or a want in itself), when that (Consciousness), on account of the essential characteristic of the doer being only movement, runs toward the result of the movement, then it is called Action.

*vlm.21. The mind is identified with acts, done by the exercise of a power immanent in itself as the agent; and the result of the actions, whether physical or moral, good or bad, recurs to the mind in their effects. (The mind is the agent and recipient of the effects of all its various internal and external actions, such as right or wrong, virtuous or vicious, praiseworthy or blamable, perfect or imperfect and the like).

*zaMs - #zaMsin शंसिन् -adj.- (Usually at the end of comp) - Praising; • reciting, uttering, announcing, telling, relating, betraying, predicting, promising, releasing _KSS. &c

#kR - #karma - यदा When स्पन्द-एक-धर्मत्वात् from the quality of Spanda Vibration/movement alone कर्तुः of the doer या शून्य-शंसिनि what is void-fulfilling - as a promise is fulfilled आधावति स्पन्द-फलम् flows.forth, the fruit of Spanda तदा कर्म इत्य् उदाहृता then it is known as "_karma". y3096.021.

19 20 21

काकतालीय-योगेन त्यक्त्वा_एक.घन-निश्चयम् ।

kAkatAlIya-yogena tyaktvA_eka.ghana-nizcayam |

यदा_ईहितम् कल्पयति भावम् तेन_इह कल्पना ॥३।९६।२२॥

yadA_Ihitam kalpayati bhAvam tena_iha kalpanA ||3|96|22||

kAkatAlIya-yogena - by the example of the Coconut Crow =

tyaktvA_eka.ghana-nizcayam – having abandoned the conviction of One-solidity =

yadA_Ihitam kalpayati - when it imagines something desired =

bhAvam tena_iha kalpanA - thereby feeling becomes its present kalpanA.Imagining.

*kAkatAlIya-yogena - By the example of the Coconut Crow - tyaktvA eka-ghana-nizcayam - abandoning its one-solid-certainty - yadA Ihitam kalpayati - when it imagines something desired - bhAvam tena iha kalpanA - that feeling thereby is present Kalpana Imagining - speculation -

*vlm.22. The mind is termed fancy for its holding fast on fleeting phantasies by letting loose its solid and certain truths. It is also the imagination, for giving various images or to the objects of its desire-ihita Kalpaná. It is called Kakataliya Sanyoga or accidental assemblage of fancied objects. It is defined as the agglutinative and associative power to collect materials for imagination which builds up on them. (Imaginari est quan rei corporae figuram contemplari. {"To imagine is to contemplate the body of some thing."} Descartes).

पूर्व-दृष्टम् अदृष्टम् वा प्राग्.दृष्टम् इति निश्चयै: ।

pUrva-dRSTam adRSTam vA prAk.dRSTam iti nizcayai: |

यदैव_ईहाम् विद्यते ऽन्त:_तदा स्मृतिर् उदाहृता ॥३।९६।२३॥

yadA_eva_IhAm vidyate_anta:_tadA smRti:_udAhRtA ||3|96|23||

what has been seen or what has not,

when it is seen apart,

the wish or work that becomes seen within

is known.as smRti Memory

*jd.23 - pUrva-dRSTam a-dRSTam vA - fully-seen or un-seen = prAg-dRSTam iti - as formerly-seen = nizcayai: yadA eva - when with conviction = IhAm vidyate antas - the desire is known within = tadA *smRti : udAhRtA - then is is called smRti*Memory.

What has been seen or what has not,

when it is seen apart,

the wish or work that becomes seen within

is known.as *smRti_Memory.

*sv.23 When it entertains the notion "I have seen this before" in relation to something either seen or unseen, it is known as memory. [def. *smRti ]

*vlm.23. The Memory or retention is that power of the mind, which retains an image whether known or unknown before, as if it were a certainty known already; and when it is attended with the effort of recalling it to the mind, it is termed as remembrance or recollection. (Memory is the storehouse of ideas preconceived or thought to be known before in the mind. Retention is the keeping of the ideas got from sensation and reflection. Remembrance is the spontaneous act of the mind; and recollection and reminiscence, are intentional acts of the will. All these powers and acts of the mind, are singly and collectively called the mind itself; as when I say, I have got it in mind, I may mean, I have it in memory, remembrance &c. &c.

*vwv.484/23. Whether seen previously or not, when it just directs its desire (towards the object) within, with the conviction that it was seen before, then it is called memory.

*VA - when from the force of past enjoyments like in sky (as if without a cause??), it sees, while its cause ceases???, it is called #vAsanA. *AS: When, in the space of apparent past experiences (padArtha-zaktInAm sambhuktAnAm iva ambare) it stays abandoning all other desires, it is called vAsanA. The point is that vAsanA is a desire to experience something that is imagined to be pleasant, whether this knowledge is born out of past experience or just a perception of a past experience. This is the reason for the words sambhuktAnAm iva - as if experienced {in_024}.

यदा पदार्थ-शक्तीनाम् सम्भूक्तानाम् इव_अम्बरे ।

yadA padArtha-zaktInAm sambhUktAnAm iva_ambare |

वसत्य्_अस्तमिता_अन्या_ईहा वासना_इति तदा_उच्यते ॥३।९६।२४॥

vasati_astamitA_anyA_IhA vAsanA_iti tadA_ucyate ||3|96|24||

When of the enjoyment of the force of objects

iva ambare

as [the sun] in the sky

vasati astamita anyA IhA

it resides set-into - settles.as a different desire

vAsanA iti tadA ucyate

it is then called a #vAsanA

yadA.xx+ padArtha.xx+-zaktI.xx+nAm = sambhUktA.xx+nAm iva.xx+ ambara.xx+e = vasat.xx+i astamitA.xx+ anyA.xx+ IhA.xx+ = vAsanA.Imprint/engram+ iti.so/thus + tadA.then/there + ucyat.xx+e

*sv.24 When the effects of past enjoyments continue to remain in the field of consciousness though the effects themselves are unseen, it is known as latent tendency (or potentiality). [def. vAsanA]

*vlm.24. The appetence which resides in the region of the mind, for possession of the objects of past enjoyment; as also the efforts of the mind for attainment of other things, are called its desires. (Appetites or desires are—common to all, and are sensitive and rational, irascible &c. Vide Reed and Stewart. The mind is the same as desire; as when I say, I have a mind to do a thing, I mean, I have a desire to do it).

#Iha m. attempt (Urdhveha Urdhva.Iha m. wish or effort to raise one's self); - IhA f. effort, wish •• jJAna-sat puruSa.IhAbhyAm - by Wisdom and good conduct - y2.020.011 +

#bhukta - #sambhukta - eaten, enjoyed &c. ; run through, traversed +

#vas - वासना #vAsanA - A vAsanA is an imprint, a psychic track (called an "engram" by some) whose name derives from the root #vas, implying a "clothing" or covering of dispassion by attachment: "desire" is not a good translation, since it may also indicate "disdain". The field of #vAsanA involves all affectations, whether sukha or du:kha + vAsanA.Imprint/engram+

22 23 24

अस्य_आत्म-तत्त्वम् विमलम् द्वितीया दृष्टिर् अङ्किता ।

asya_Atma-tattvam vimalam dvitIyA dRSTi:_aGkitA |

जाता ह्य्_अविद्यमाना_इव तदा विद्या_इति कथ्यते ॥३।९६।२५॥

jAtA hi_avidyamAnA_iva tadA vidyA_iti kathyate ||3|96|25||

its pure Self/Thatness

is limited by the sight of a second

and so the unknowing then becomes

known as vidyA.Knowing

asya.xx+ Atma.self/Self + tattva.elemental.Thatness-m

vimala.xx+m = dvitIya.xx+A dRSTi..xx+: aGkita.xx+A = jAta.xx+A hi.for/indeed-+ a-.not/without +

vidya.xx+mAnA = iva .like/as.if+ = tadA.then/there+ vidyA.effective.knowledge/science+ iti.so/thus + kathyate.is.described/told +

*sv.25 When it is conscious of the truth that the vision of division is the product of ignorance, it is known as knowledge. [def. vidyA]

*vlm.25. When the mind's clear sight of the light of the soul or self, is obscured by the shadow of other gross things, which appear to be real insteat_of the true spiritual, it is called ignorance; and is another name of the deluded understanding. (It is called avidyá or absence of Vidyá or knowledge of spiritual truth. It becomes Mahávidyá or incorrigible or invincible ignorance, when the manners and the mind are both vitiated by falsehood and error).

*vwv.487/25. The essential nature of the Self is pure (or stainless). A second view which is stained is brought into existence only without being understood. Then it is declared as Ignorance (AvidyA).

स्फुरत्य्_आत्म-विनाशाय विस्मारयति तत्-पदम् ।

sphurati_Atma-vinAzAya vismArayati tat-padam |

मिथ्या-विकल्प-जालेन तन्-मलम् परिकल्प्यते ॥३।९६।२६॥

mithyA-vikalpa-jAlena tan-malam parikalpyate ||3|96|26||

sphurat.xx-i - Atma.self/Self-vinAza.xx-Aya -

vismArayat.xx-i tat.that.pada.xx-m makes it forget That state

mithyA-vikalpa-jAlena thru a net of false ideas

tat.that.one.mala.xx-m parikalpya.xx-te

*vlm.26. The next is doubt, which entraps the dubious mind in the snare of scepticism, and tends to be the destruction of the soul, by causing it to disbelieve and forget the supreme spirit. (To the sceptic doubts for knowledge rise; but they give way before the advance of spiritual light).

*vwv.489/26. It becomes manifest for the destruction of the Self. It causes one to forget that Abode of Reality by a number of false doubts. Therefore it is determined as impurity.

*sv.26 On the other hand, when it moves in the wrong direction, towards greater self-forgetfulness and deeper involvement in false fancies, it is known as impurity. [def. mala]

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा विमृश्य च ।

zrutvA spRSTvA ca dRSTvA ca bhuktvA ghrAtvA vimRzya ca |

इन्द्रम् आनन्दयत्य्_एषा तेन_इन्द्रियम् इति स्मृतम् ॥३।९६।२७॥

indram Anandayati_eSA tena_indriyam iti smRtam ||3|96|27||

when an indriya.Organ

has heard or touched or seen or tasted or smelled

and considered

—

it makes `indra rejoice,

and for that reason it is known as an "indriya"

zrutvA.having.heard + spRSTvA.after touching + ca.and/also dRSTvA.xx+ ca.and/also = bhuktvA.xx+ ghrAtvA.xx+ vimRzya.xx+ ca.and/also = indra.xx+m Anandayat.xx+i eSa:.this - = tena.therefore/thereby + indriya.sense/organ+m iti.so/thus - smRta.xx+ m

*indra - AS. the *jIva in charge. SV. "the senses". VWV. "the ruler or the Self".

*AS: Whatever pleases indra - the jIva in charge, after hearing touching, seeing, eating, smelling and pondering; it is called indriya - a sense organ.

*AS: The AB commentary identifies indra with the paramAtmA formed as a jIva. It also correctly points out that pANini has also defined it as indra-juSTam. Whatever pleases indra - the jIva in charge, after hearing touching, seeing, eating, smelling and pondering; it is called indriya - a sense organ.

sv.27 When it entertains the indweller with sensations, it is known as the senses (indriya). [def. indriya]

*vlm.27. The mind is called sensation, because all its actions of hearing and feeling, of seeing and smelling, thinking and enjoying, serve to delight the senses, which convey the impressions back to the mind. *vwv.496/27. It is declared as Indriya (or sense-organ) because it pleases Indra (the ruler or the Self) through hearing, touching, seeing, eating (or tasting), smelling and thinking.

#dRSTvA -

*dRSTvA.xx+

#bhuktvA -

*bhuktvA.xx+

#ghrAtvA -

*ghrAtvA.xx+

#vimRzya -

*vimRzya.xx+

#indra -

*indra.xx+

#Anandayat -

*Anandayat.xx

#smRta -

*smRta.xx+

#zrutvA - having heard + *zrutvA.having.heard+

25 26 27

सर्वस्य दृश्य-जालस्य परमात्मन्य्_अलक्षिते ।

sarvasya dRzya-jAlasya paramAtmani_alakSite |

प्रकृतत्वेन भावानाम् लोके प्रकृतिर् उच्यते ॥३।९६।२८॥

prakRtatvena bhAvAnAm loke prakRti:_ucyate ||3|96|28||

the net of all visible objects

in the Supreme Self

when undistinguished

alakSite -

prakRtatvena -

bhAvAnAm -

It is commonly called prakRti.Nature.

sarvasya dRzya-jAlasya = paramAtmani_alakSite = prakRtatvena bhAvAnAm = loke prakRti:_ucyate

*vwv.491/28. It is called Nature (prakRti) in worldly usage on account of the (apparent) (prakRtatva) of objects, when the entire collection of visible objects is not seen in the Supreme Self.

*sv.28 When it remains unmanifest in the cosmic being, it is known as nature. [def. bhAva]

*vlm.28. The mind that views all the phenomena of nature in the Supreme Spirit, and takes outward nature as a copy of the eternal mind of God, is designated by the name of nature itself. (Because God is the Natura naturans or the Author of Nature; and the works of nature—matter and mind, are the Natura naturatá. Hence the mind knowing its own nature and that of its cause, is said to be an union of both natures, and is the personality of Brahmá the Demiurge, who is combined of nature and mind).

*VA - what is prakRtatvena bhAvAnAM? *AS."Due to the naturalness of experiences". Thus, as long as the paramAtmA has not been perceived, due to the naturalness of experiences of the visible world, it (world -dRzya-jAla) is called prakRti.

#prakRta- #prakRtatva -

*prakRtatva.normality/common condition+

सद् असत्ताम् नयत्य्_आशु सत्ताम् वा सत्त्वम् अञ्जसा ।

sat_asattAm nayati_Azu sattAm vA sattvam aJjasA |

सत्ता.असत्ता-विकल्पो ऽयम् तेन माया_इति कथ्यते ॥३।९६।२९॥

sattA.asattA-vikalpa:_ayam tena mAyA_iti kathyate ||3|96|29||

sat_asattAm nayati Azu -

the real is quickly brought to unreality

sattAm vA sattvam

aJjasA

sattAsattA-vikalpa:_ayam

tena mAyA iti kathyate – because of that it is known as mAyA.Illusion.

*sv.29 When it creates confusion between reality and appearance, it is known as *mAyA (illusion). When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

*vlm.29. The mind is called máyá or magic, because it converts the real into unreal, and the unreal into real. Thus showing the realities as unrealities, and the vice-versa by turns. It is termed error or mistake of our judgement, giving ascent to what is untrue and the contrary. The causes of error are said to be ignorance (avidyá) and passions (tamas).

*vwv.490/29. It reduces reality to unreality immediately or pure being to a living being instantly. This is an error relating to reality and unreality. Because of that, it is described as illusion (*mAyA).

दर्शन-श्रवण-स्पर्श-रसन-घ्राण=कर्मभि: ।

darzana-zravaNa-sparza-rasana-ghrANa=karmabhi: |

क्रिया_इति कथ्यते लोके कार्य-कारणताम् गता ॥३।९६।३०॥

kriyA_iti kathyate loke kArya-kAraNatAm gatA ||3|96|30||

darzana-zravaNa-sparza-rasana-ghrANa=karmabhi: |

kriyA_iti kathyate loke x

kArya-kAraNatAm gatA +

दर्शन-श्रवण-स्पर्श-रसन-घ्राण=कर्मभिः

by the feeling-hearing-touching-tasting-smelling=karma-s

क्रिया.इति कथ्यते

such actions are described

लोके कार्य-कारणताम् गता -

when in the world they come to the state of effect and cause.

*vlm.30. The sensible actions are seeing and hearing, feeling, tasting and smelling, of the outward organs of sense; but the mind is the cause both of these actions and their acts. (The mind moves the organs to their actions, as also feels and perceives their acts in itself).

#kriyA - दर्शन-श्रवण-स्पर्श-रसन-घ्राण=कर्मभिः By the feeling-hearing-touching-tasting-smelling=karma-s क्रिया.इति कथ्यते such actions are described लोके कार्य-कारणताम् गता - when in the world they come to the state of effect and cause. y3096.030.

28 29 30

चितेश् चेत्य.अनुपातिन्या गताया: स-कलङ्कताम् ।

cite:_cetya.anupAtinyA gatAyA: sa-kalaGkatAm |

प्रस्फुरत्_रूप-धर्मिण्या एता: पर्याय-वृत्तय: ॥३।९६।३१॥

prasphurat_rUpa-dharmiNyA etA: paryAya-vRttaya: ||3|96|31||

cite: cetya.anupAtinyA/-nyA:

gatAyA: sa-kalaGkatAm

prasphurat rUpa-dharmiNyA/nyA: – expanding @ its characteristic form =

etA: paryAya-vRttaya:

*VA - these different synonimical notions arise as result of perceptions of the mind, from vibrations of consciousness, which become stained. *AS: The mind (citi) as it gets corrupted by following the visible world (cetya), with its vibratory nature acquires these alternative forms (paryAyavRttaya:). Thus, the various attributes defined above ae simply manifestations of the mind.
*vlm.31. The intellect (chit) being bewildered in its view of the intellectual world (chetyas), manifests itself in the form of the mind, and becomes the subject of the various functions which are attributed to it. (The intellect having lost its universality, and the faculty of intellection or discernment of universal propositions, falls into the faults of sensitivity and volition, by employing itself to particular objects of sense and sensible desires).

*vwv.498/31. These are synonymous terms of the states of Absolute Consciousness which has the characteristic of an expanding nature, which is pursuing objects and (thus) reduced to a state having stain.

*jd.31 - cite: cetya.anupAtinyA gatAyA: sa-kalaGkatAm prasphurat rUpa-dharmiNyA – expanding thru its characteristic form = etA: paryAya-vRttaya:

चित्तताम् उपयाताया* गताया: प्रकृतम् पदम् ।

cittatAm upayAtAyA* gatAyA: prakRtam padam |

स्वैर् एव संकल्प-शतैर् भृशम् रूढिम् उपागता: ॥३।९६।३२॥

svai:_eva saMkalpa-zatai:_bhRzam rUDhim upAgatA: ||3|96|32||

cittatAm upayAtAyA

gatAyA: prakRtam padam

svai: eva saMkalpa-zatai:

bhRzam rUDhim upAgatA:

*vlm.32. Being changed into the category of the mind, the intellect loses its original state of purity, and becomes subject to a hundred desires of its own making (by its volitive faculty).

*VA - I don't see a verb here. Is it still about etA: paryAya vRttaya:? (these notions arise) from appearance of the mindness, because of (mind) leaving the native state,

by hundreds of own notions, they went to abundance.

*AS. Yes, it is still the same subject payAya-vRttaya:. The verb is in the form of p.p. "upAgatAH". I jokingly call these past participles as "poor man's past tense". They avoid correctly reproducing the past tense forms. rUDhim upAgatA: means they have become well established - firmed up, by the hundreds of creative notions (saMkalpa) of their own. The first line says that they have become the "mind" and have become natural (gatAyA: prakRtam padam).

*jd.32 -

cittatAm upayAtAyA

gatAyA: prakRtam padam

svai: eva saMkalpa-zatai:

bhRzam rUDhim upAgatA:

*vlm.32. Being changed into the category of the mind, the intellect loses its original state of purity, and becomes subject to a hundred desires of its own making (by its volitive faculty).

*VA - I don't see a verb here. Is it still about etA: paryAya vRttaya:? (these notions arise) from appearance of the mindness, because of (mind) leaving the native state,

by hundreds of own notions, they went to abundance.

चेतनीय-कलङ्क.अङ्काज् जाड्य-जाल.अनुपातिनी ।

cetanIya-kalaGka.aGkAt_jADya-jAla.anupAtinI |

संख्या-विभाग-कलना स्व.वैकल्प.आकुला_इव चित् ॥३।९६।३३॥

saMkhyA-vibhAga-kalanA sva.vaikalpa.AkulA_iva cit ||3|96|33||

cetanIya.xx-kalaGka.xx-aGkA.xx-At - jADya.xx-jAla.xx-anupAti.xx-nI - saMkhyA.xx-vibhAga.xx-kalanA.xx-- sva.xx-vaikalpa.xx-Akula.xx-A iva.xx- cit.xx- -

<CG: kalaGka aGka vibhAga kalanA vaikalpa >

<_.. yo dvaita-vAsanA-kalaGkas tad-aGkAt_.. ||3|96|> Comm

<CG: kalaGka aGka vibhAga kalanA vaikalpa >

*vlm.33. Its abstract knowledge of general truths being shadowed by its percipience of concrete and particular gross bodies, it comes to the knowledge of numbers and parts, and is overwhelmed by the multiplicity of its thoughts and the objects of its desires. (i.e. Having lost the knowledge of the universal whole and discrete numbers, the mind comes to know the concrete particulars only).

*VA - because of the impurity of the mind, he sees net of inert objects, causing multiple distinctions, as if consciousness has many own defects. *AS. The AB commentary introduces this by saying this is explaining how a single original cit takes on such a varied form. It says: By the cit appears as smeared with the impurities of the stimulative mind, thus fallen into web of the material world, and multiply split by the notions of multiple divisions. In other words, the illusion of the world imposes a false divided appearance on it.

31 32 33

जीव* इत्य्_उच्यते लोके मन* इत्य्_अपि कथ्यते ।

jIva* iti_ucyate loke mana* iti_api kathyate |

चित्तम् इत्य्_उच्यते सा_एव बुद्धिर्_इत्य्_उच्यते तथा ॥३।९६।३४॥

cittam iti_ucyate sA_eva buddhi:_iti_ucyate tathA ||3|96|34||

jIva* iti_ucyate loke mana* iti_api kathyate = cittam iti_ucyate = sA_eva buddhi:_iti_ucyate tathA

it is called the Living Living*jIva in the world;

and they call it too "manas.Mind";

and it is termed "chitta.Affection",

likewise "buddhi.Intellect"

*jd. I've lost the source of this note, prob. from a comm. on *dakSiNAmurti-stotra.

it is worth reading. •‑•

"The first self-conscious activity leading in different directions is called manas.

When, after such oscillating movement, there is the position of either of the alternatives, as "the thus", it is called buddhi. When by the false notions of associations of body and soul there is the feeling of a concrete individual as "I", it is called ahamkAra. When there is reflective thought associated with the memory of the past and the anticipations of the future, it is called citta. When the activity is taken in its actual form as motion or action towards any point, it is called karma. When, leaving its self-contained state, it desires anything, we have kalpanA. When the citta turns itself to anything previously seen or unseen, as being previously experienced, we have memory smRti. When certain impressions are produced in a very subtle, subdued form, dominating all other inclinations, as if certain attractions or repulsions to certain things were really experienced, we have the root inclinations, vAsanA.Conditioning.

In the realization that there is such a thing as self-knowledge, and that there is also such a thing as the false and illusory world-appearance, we have what is called right knowledge vidyA. When the true knowledge is forgotten and the impressions of the false world-appearance gain ground, we have what are called the impure states mala. The functions of the five kinds of cognition please us and are called the senses indriya. As all world-appearance has its origin and ground in the highest self, it is called

the origin prakRti. As the true state can neither be called existent nor non-existent, and as it gives rise to all kinds of appearance, it is called illusion mAyA.Illusion. Thus it is the same appearance that goes by the various names of jIva, manas, citta and buddhi. ||3|96| jIva ity uchyate loke mana ity api kathyate | cittam ity uchyate s' aiva buddhir ity uchyate tathA ||3|96|y3.96.34||"

*vlm.34. It is variously styled as the living principle and the mind by most people on earth; but it is known as intellection and understanding (chitta and buddhi) by the wise.

नाना-संकल्प-कलिलम् पर्याय-निचयम् बुधा: ।

nAnA-saMkalpa-kalilam paryAya-nicayam budhA: |

वदन्त्य्_अस्या: कलङ्किन्याश् च्युताया: परमात्मन: ॥३।९६।३५॥

vadanti_asyA: kalaGkinyA:_cyutAyA: paramAtmana: ||3|96|35||

nAnA-saMkalpa-kalilam - a jumble of various conceptions =

paryAya.xx-nicaya.xx-m

budhA: vadanti - the wise call =

asyA:.xx- kalaGki.xx-nyA:

cyuta.xx-AyA: paramAtma.xx-na: - wandering from the Supreme Self.

*VA wise speak of this as of mixture of various notions and many synonims,

impure and deviated away from great Self.

*AS. The wise, thus talk about cit, contaminated by the world and separated from the Brahman, as full of different creative notions and in different aspects (paryAyanicayam).
The different terms used are enumerated in the previous verse.

Raama said—

मन: किम् स्याज् जडम् ब्रह्मन् तथा वा_अपि च चेतनम् ।

mana: kim syAt_jaDam, brahman, tathA vA_api ca cetanam |

इत्य् ए kox मम तत्त्व.ज्ञ* निश्चयो ऽन्तर् न जायते ॥३।९६।३६॥

iti_eka:_mama tattva.jJa* nizcaya:_antar na jAyate ||3|96|36||

mana: kim syAt jaDam –

is manas.Mind inert - , Brahmin, –

tathA vA api ca cetanam –

and is chetana.Sentience thus? -

iti eka: nizcaya: mama tattvajJa –

this one certainty for-me, o That-knower, -

antar na jAyate –

within does not arise.

*vlm.36. Ráma said:—O Sir! that art acquainted with all truths, please tell me, whether the mind is a material or immaterial thing, which I have not been able to ascertain as yet. (It is said to be matter by materialists and as spirit by spiritualists).

brAhmaNa, Thatness-knower, is the Mind something inert? and is

sentience too? It's a thing about which I find no certainty.

*brAhmaNa, Thatness-knower, is the Mind something inert? and is

sentience too? It's a thing about which I find no certainty. -36-

* mana: kim syAj jaDam – is manas.Mind inert - brahman – o *brAhmaNa - tathA vA api ca cetanam – and is chetana.Sentience thus? - ity eka: nizcaya: mama tattvajJa – this one certainty for-me, o That-knower, - antar na jAyate – within does not arise.

34 35 36

Vasishtha said—

मनो हि न जडम् राम न_अपि चेतनताम् गतम् ।

mana:_hi na jaDam, rAma, na_api cetanatAm gatam |

म्लाना_अजडा तदा दृष्टिर् मन* इत्य्_एव कथ्यते ॥३।९६।३७॥

mlAnA_a-jaDA tadA dRSTi:_mana* iti_eva kathyate ||3|96|37||

manas.Manas.Mind-.: hi.for/therefore + na.no/not- jaDa.inert/thick -.m, Raama, = na.no/not-_api.even/tho- cetana.sentient/affected-tA.-ness.m gata.gone/come.to -.m = mlAna.faded/withered-+_a-.un-/not+jaDa.inert/thick - tadA.then/there + dRSTi.xx+: = manas.Manas.Mind-* iti.so/thus - eva.indeed/only/so - kathyate.is.said/described +

for Mind is not inert, rAma, nor too gone to Affectivity

mlAnA.jaDA tadA dRSTi: - weakly-inert then is the Vision =

manas iti eva kathyate just.so Mind called.

*vlm.37. Vasishtha replied:—The mind, O Ráma! is neither a gross substance nor an intelligent principle altogether: it is originally as intelligent as the intellect; but being sullied by the evils of the world and the passions and desires of the body, it takes the name of the mind. (From its minding of many things).

*manas.Manas.Mind-.: hi.for/therefore + na.no/not- jaDa.inert/thick -.m, Raama, = na.no/not-_api.even/tho- cetana.sentient/affected-tA.-ness.m gata.gone/come.to -.m = mlAna.faded/withered-+_a-.un-/not+jaDa.inert/thick - tadA.then/there + dRSTi.xx+: = manas.Manas.Mind-* iti.so/thus - eva.indeed/only/so - kathyate.is.said/described +

मध्ये सद्.असतो रूपम् प्रतिभूतम् यद् आविलम् ।

madhye sat_asata:_rUpam pratibhUtam yat_Avilam |

जागत: कारणम् नाम तद् एतच् चित्तम् उच्यते ॥३।९६।३८॥

jAgata: kAraNam nAma tat_etat_cittam ucyate ||3|96|38||

between

the real & the unreal,

a form

an interbeing

a turbidity called the world's Cause

that is said.to.be this chitta.Affective mind

madhye sat_asata:_rUpam = pratibhUtam yat_Avilam = jAgata: kAraNam nAma = tat_etat_cittam ucyate

*vlm.38. The intellect (chit) which is the cause of the world, is called the chitta or heart, when it is situated in the bosom of sentient bodies, with all its affections and feelings (ávilám [no, Avila = turbidity, like muddy water]). It then has a nature between goodness and badness (by reason of its moral feelings and bat passions).

शाश्वतेन_एक-रूपेण निश्चयेन विना स्थिति: ।

zAzvatena_eka-rUpeNa nizcayena vinA sthiti: |

येन सा चित्तम् इत्य्_उक्ता तस्माज् जातिम् इदम् जगत् ॥३।९६।३९॥

yena sA cittam iti_uktA tasmAt_jAtim idam jagat ||3|96|39||

the state without conviction of eternal single form

is called "chitta.Affection"

the affective mind

This world's a production from That

*vwv. That (Consciousness) is called the mind by virtue of its existence bereft of certainty and without its eternal and singular nature. From that, this world is born.

*jd.39 -

zAzvatena eka-rUpeNa nizcayena vinA sthiti: - a state without eternally-singular certainty - that is the "singularity" that scientists propose as the origin of the Big Bang—namely the paramANu =

yena sA cittam ity uktA - for which reason it is called "#citta Affection" =

tasmAj jAtim idam jagat - this world is a property/production from that.

*vwv.465/39. That (Consciousness) is called the mind by virtue of its existence bereft of certainty and without its eternal and singular nature. From that, this world is born.

*vlm.39. When the heart remains without a certain and uniform fixity to its purpose, and steadiness in its own nature, it feels all the inner changes with the vicissitudes of the outer world, and is as a reflector of the same. (The text says, the fluctuations of the heart, cause the vicissitudes of the world. But how can the heart be subjective, and the world the objective? Is the heart author of its feelings without receiving them from without? Yes).

*vwv. That (Consciousness) is called the mind by virtue of its existence bereft of certainty and without its eternal and singular nature. From that, this world is born.

#jAti - !!!

37 38 39

जड.अजड-दृशोर् मध्ये दोला-रूपम् स्व.कल्पनम् ।

jaDa.ajaDa-dRzo:_madhye dolA-rUpam sva.kalpanam |

यच् चितो म्लान-रूपिण्यास् तद् एतन् मन* उच्यते ॥३।९६।४०॥

yat_cita:_mlAna-rUpiNyA: tat_etat_mana* ucyate ||3|96|40||

jaDa.ajaDa-dRzo:_madhye –

between

the sight of the inert & non-inert -

dolA-rUpam sva.kalpanam –

is a kind of swing, ones self.assumption/conception -

yat_cita:_mlAna-rUpiNyA - which is by a weak form of Consciousness -

tat_etat_manas ucyate - that is known as this #manas Mind.

*sv.30-73 (extensive omission)

*vlm.40. The intellect hanging between its intelligence and gross objects, takes the name of the mind, when it is vitiated by its contact with outward objects.

*mlai - to fade, wither. - >#mlAna -adj.- faded, withered • exhausted, faded • dejected, sad, melancholy • foul, dirty (by assoc. with #mleccha) -n.- withered or faded condition, absence of brightness or lustre •-•> #mlAna•-kSINa -adj.- withering and languishing •-manas -adj.- depressed in mind, dispirited *mbh. •-sraj -adj.- having a withered or faded garland *mbh. •-vaktra -adj.- having a blackened countenance. •• #amlAna -adj.- unwithered, clean, clear; bright, unclouded (as the mind or the face) •• #AmlAna - clouded [= amlAna, M-W], unclouded [Cap.] •• #mlAni –m.f.- withering, fading, decay, languishing, perishing; depression, melancholy, sadness; disappearance; foulness, filth; blackness ib.; vileness, meanness. •• #amlAni -f.- vigour, freshness; unwithering.

चिन् नि:स्पन्दो हि मलिन: कलङ्क-विकल.अन्तरम् ।

मन* इत्य्_उच्यते, राम, न जडम् न च चिन्मयाम् ॥३।९६।४१॥

cit_ni:spanda:_hi malina: kalaGka-vikala.antaram |

mana* iti_ucyate, rAma, na jaDam na ca cit.mayAm ||3|96|41||

cit_ni:spanda:_hi malina: kalaGka-vikala.antaram |

mana* iti_ucyate, rAma, na jaDam na ca cit.mayAm +

when Consciousness,

non.vibrant,

gets contaminated

and inwardly corrupted

it is called manas.Mind,

*rAma,

which is

neither inert matter

nor a measure of Consciousness

*AS: The the absolute stability of cit is contaminated, that part of the contamination is called a mind. It is neither material nor full of cit. * As explained above, it is only an apparent aberration. It is not just illusory, since it is an imposed image on cit, but it is not said to be full of cit; for that would leat_to the notion that the cit itself is corrupted. Yes, there is corruption and contamination, it is imposed on the cit, but does not affect it.
*vlm.41. When the action of the Intellect or the faculty of intellection, is vitiated by sensitivity, and becomes dull by reason of its inward dross; it is then styled the mind, which is neither a gross material thing, nor an intelligent spiritual principle.

*vwv.456/41. *rAma! The impure outward movement of pure consciousness, which is devoid of stain inside, is indeed called the mind. It is neither dull nor consisting of consciousness.

*jd.41 - cit-ni:spanda: hi malina: - the non-vibration of Consciousness, being contaminated = kalaGka-vikala.antaram - impurity-corrupted-within - and inwardly corrupted = mana iti ucyate rAma - it is called manas.Mind, *rAma, - na jaDam na ca cin-*mAyAm - neither inert nor a measure of Chit Consciousness.

तस्य_इमानि विचित्राणि नामानि कलितान्य्_अलम् ।

tasya_imAni vicitrANi nAmAni kalitAni_alam |

अहम्कार-मनोनो-बुद्धि-जीव.आद्यानि_इतराण्य्_अपि ॥३।९६।४२॥

ahamkAra-mana:_buddhi-jIva.AdyAni_itarANi_api ||3|96|42||

it has a great variety

of names and designations, thus:

Ahamkara Egoity,

manas.Mind, buddhi.Intellect,

Living jIva, et cætera.

tasya - Of that -

imAni vicitrANi nAmAni kalitAni alam - are all these various names and designations -

ahamkAra-mana:.buddhi-jIva.AdyAni itarANi api - Ahamkara Egoity, manas.Mind, buddhi.Intellect, Living jIva, and so-on and so.forth.

*sv.30-73 (extensive omission) When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

*vlm.42. The intellectual principle is variously designated by many such names, as the mind, the understanding, the ego, and the living soul or principle of animation.

40 41 42

यथा गच्छति शैलू xSo रूपाण्य् अलम् तथैव हि ।

yathA gacchati zailUSa:_rUpANi_alam tathA_eva hi |

मनो नामान्य् अनेकानि धत्ते कर्म.अन्तरम् व्रजत् ॥३।९६।४३॥

mana:_nAmAni_anekAni dhatte karma.antaram vrajat ||3|96|43||

yathA gacchati zailUSa: - As an actor assumes = rUpANi alam - various forms =

tathA eva hi - thus also indeed - manas dhatte anekAni nAmAni - Manas.Mind is given more than one name - karma.antaram vrajat - within its karma emerging - from karma to karma

*vwv.474/43. As an actor thoroughly partakes of (various) forms, just so, the mind proceeding to a different action, assumes various names.

*VA - like actor goes as different forms so mind has different names depending? on karmas it does???... karma.antaram vrajat - ?? *AS. karma.antaram vrajat means going from karma to akarma, i.e. doing different things. Just as an actor takes on different roles, so does the mind as it undertakes different actions.

*vlm.43. The mind bears its different appellations according to the variety of its functions; just as an actor the theatre, appears under different names and garbs of the dramatic personages on the stage. (The world is a stage, where one man acts many parts. Shakespeare).

* yathA gacchati zailUSa: - As an actor assumes = rUpANi alam - various forms = tathA eva hi - thus also indeed - manas dhatte anekAni nAmAni - Manas.Mind is given more than one name - karma.antaram vrajat - within its karma emerging - from karma to karma

#zailUSa - m. an actor, public dancer, tumbler; the leader of a band, one who beats time (= <tAladhAraka>); a rogue +

चित्र.अधिकार-वशतो विचित्रा* विकृत.अभिधा: ।

citra.adhikAra-vazata:_vicitrA* vikRta.abhidhA: |

यथा याति नर: कर्म-वशाद् याति तथा मन: ॥३।९६।४४॥

yathA yAti nara: karma-vazAt_yAti tathA mana: ||3|96|44||

citra.adhikAra-vazatas – various-relation/government-caused = vicitrA: vikRta.abhidhA: - different transformations-defined = yathA yAti nara: karma-vazAt - as goes a man karma-caused = yAti tathA mana: - goes thus manas.Mind

*vwv.475/44. As a man attains to various altered names on account of different duties, so, the mind attains to (various names) on account of its activities.

*sv.30-73 (extensive omission) When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

*vlm.44. As a man passes under many titles, according to his various occupations and professions; so the mind takes different appellations according to the various operations of its nature. (Thus one man is a scholar, a householder, an officer, a subject and many others at once).

#citra - adj. conspicuous, excellent • variegated, spotted, speckled (with tena or in comp.) • various, different, manifold MBh; (execution) having different varieties (of tortures) • strange, wonderful • picture/statue + *citra.various\image x

#adhikAra - m. authority; government, rule • reference, relation; a topic, subject + *adhikara.authority; government +

#vicitra - adj. variegated • manifold, various, diverse; strange, wonderful + *vicitra.various/strange +

#vikRta - adj. transformed, altered, changed; (esp.) deformed, decorated, embellished • - v. darzana adj. changed in appearance; - v. buddhi adj. changed in mind •• *vikRta.transformed\deformed +

*citra.adhikAra-vazatas – various-relation/government-caused = vicitrA: vikRta.abhidhA: - different transformations-defined = yathA yAti nara: karma-vazAt - as goes a man karma-caused = yAti tathA mana: - goes thus manas.Mind

या* एता: कथिता: संज्ञा* माया राघव चेतस: ।

yA* etA: kathitA: saMjJA* mAyA rAghava cetasa: |

एता* एव_अन्यथा प्रोक्ता* वादिभि: कल्पना-शतै: ॥३।९६।४५॥

etA* eva_anyathA proktA* vAdibhi: kalpanA-zatai: ||3|96|45||

these Terms

which have been described by me to you, Raaghava, pertain to Chetas.Sentience, the Affective Awareness

and are defined differently by adherents of hundreds of different doctrines

*jd. We find this exemplified in translations that make <saMkalpa> "desire",

alttho the term also indicates "disdain" and "indifference" also.

*vlm.45. Besides the names that I have mentioned regarding the mind, the disputants in mental philosophy, have invented many others agreeably to their diverse theories.

*jd.45 - etA: saMjJA: yA: kathitA: - these Terms which have been described = *mAyA rAghava cetasa: - by me to you, *raghava, pertain to *chetas, the Affective Awareness = etA eva anyathA proktA - these moreover otherwise are explained = vAdibhi: kalpanA-zatai: - by adherents of hundreds of different doctrines.

43 44 45

स्वभाव.अभिमतम् बुद्धिम् आरोप्य मनसा कृता: ।

svabhAva.abhimatam buddhim Aropya manasA kRtA: |

मनो-बुद्धि.इन्द्रिय.आदीनाम् विचित्रा नाम रीतय: ॥३।९६।४६॥

mana:.buddhi.indriya.AdInAm vicitrA nAma rItaya: ||3|96|46||

svabhAva.abhimatam buddhim - Aropya manasA kRtA: - mana:.buddhi.indriya.AdInAm - vicitrA nAmarItaya: - .AB._.. nAmarItaya: saMjJA-bhedAs tai:

svabhAva.abhimatam buddhim Aropya - having assumed the supposed nature of buddhi*Intellect =

manasA kRtA: - these are made by Mind =

mana:.buddhi.indriya.AdInAm - of manas*Mind, buddhi*Intellect, indriya*Organism &c. =

vicitrA: nAmarItaya: - the various customary names.

.AB._.. nAmarItaya: saMjJA-bhedAs tai:*vlm.p.46 They have attributed many names to the mind according to the views in which they want to exhibit its nature, such as calling it intellect, understanding or sensation and so forth.

*vlm.46. They have attributed to the mind many designations, according to the views in which they designed to exhibit its nature; such as some calling it the intellect, another the understanding, the sensation and so forth.

मन् #man - #abhiman - #abhimata - longed for • wished, desired, sasarja sakalAm sRSTim tAm tAm abhimatAm mama, y3091.015 • loved, dear • allowed • supposed, imagined • abhimatam - n. - desire, wish.

#Aropya - to be placed or fixed in/on • to be planted VarBr2S. • to be strung (as a bow) Hariv. ; to be attributed, interposed, supplied *sarvad. • ind. p. - having made to ascend or mount &c.

#nAmarIti -f.- customary name.

मनो हि जडम् अन्यस्य भिन्नम् अन्यस्य जीवत: ।

mana:_hi jaDam anyasya bhinnam anyasya jIvata: |

तथा_अहम्कृतिर् अन्यस्य बुद्धिर् अन्यस्य वादिन: ॥३।९६।४७॥

tathA_ahamkRti:_anyasya buddhi:_anyasya vAdina: ||3|96|47||

manas hi jaDam anyasya -

For another, Mind is mutely inert -

bhinna.xx+m anya.xx+sya jIva.xx+ta: -

tathA.thus/then - ahamkRt.xx+i: anya.xx+sya -

thus for another it is I-dentity -

buddhi: anyasya vAdina: -

buddhi.Intellect for one of another school

*vlm.p.47 One takes it as dull matter and another as the living principle. Someone calls it ego, while others apply the term understanding.

*vlm.47. One takes it as dull matter, and another as the living principle; some one calls it the ego, while others apply the term understanding to it. (As Manas or Manu is the father of and of the same nature with all mankind; so is the mind manas or mens, similar in its nature and names with every one and all its operations).

*sv.30-73 When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

अहम्कार-मनो-बुद्धि-दृष्टय: सृष्टि-कल्पना: ।

ahamkAra-mana:-buddhi-dRSTaya: sRSTi-kalpanA: |

एक-रूपतया प्रोक्ता या माया, रघुनन्दन ॥३।९६।४८॥

eka-rUpatayA proktA yA mAyA, raghunandana ||3|96|48||

the different views of

"aham"kAra*"I"dentity,

manas*Mind,

buddhi*Intellect

are

creative formulations

they have been stated

by me

in one particular form,

Darling of the Clan

ahamkAra-mana:. - the views of "aham"kAra*"I"dentity =

buddhi-dRSTaya: - sRSTi-kalpanA: - are creative formations =

eka-rUpatayA proktA yA *mAyA - they have been stated by me in one particular form, = raghunandana - Darling of the Clan! * so "aham"kAra*"I"dentity may be called "egoity" or "ego", and *rAma may be *rAghava or *raghu.nandana.

*vwv.499/48. *rAma! The notions of the ego, the mind and the intellect, which have been described by me, are (only) creative formations on account of their identical nature (as the inner instruments of perception).

*vlm.48. I have told you, Ráma that egoism, mind and the light of understanding, together with the volition of creation, are but different properties of the one and same internal principle. (Ego -the subjective, mind - the motive, understanding,- the thinking, and the volitive powers, all relate to the same soul. All these are different faculties having the one and same common root—the one universal soul).

*ahamkAra-mana:.buddhi-dRSTaya: - the views of "aham"kAra*"I"dentity = sRSTi-kalpanA: - are creative formations = eka-rUpatayA proktA yA *mAyA - they have been stated by me in one particular form, = raghunandana - Darling of the Clan! * so "aham"kAra*"I"dentity may be called "egoity" or "ego", and *rAma may be *rAghava or *raghu.nandana.

46 47 48

नैयायिकैर् इतरथा तादृशै: परिकल्पिता: ।

naiyAyikai:_itarathA tAdRzai: parikalpitA: |

अन्यथा कल्पिता: सांख्यैश् चार्वाकैर् अपि च_अन्यथा ॥३।९६।४९॥

anyathA kalpitA: sAMkhyai:_cArvAkai:_api ca_anyathA ||3|96|49||

naiyAyikai:_itarathA - by nyAya.Logicians otherwise =

tAdRzai: parikalpitA:

anyathA kalpitA: sAMkhyai:_

cArvAkai:_api ca_anyathA x

*vwv.500/49. They are determined in another manner by logicians and the like, considered in a different manner by the followers of the SAnkhya philosophy and otherwise by the #cArvAka-s (or the atheistic and materialistic philosophers).

*vlm.49. The Nyáyá philosophy has taken the mind &c., in different lights according to its own view of them; and so the Sankhya system explains the perception and senses in a way peculiar to itself. (Namely: the Nyáyá says, the Ego to be a dravya or substance; the living soul as God; the mind a sensitive particle and internal organ; and understanding as a transitory property of the mind. The Sánkhya has the understanding as a product of matter, and egoism a resultant of the same, and the mind as the eleventh

* Khare – Having pointed out how, in his opinion on the nature of the mind, he differs from the points of view of the ‘Naiyāyikas Sāmkhyas, Cārvākas, Jaiminiyas, Ārhatas, Bauddhas, Vaiśesikas, and Pāñca-ratras, etc.' (YV 3.96. 49-50), he adds : “All these various doctrines arising at different times and in different countries, however, lead to the same Supreme Truth, like the many different paths leading travelers from different places to the same city. It is ignorance of the absolute truth and the misunderstanding of the different doctrines that cause their followers to quarrel with one another with bitter animosity. They consider their own particular dogmas to be the best, as every traveler may think, though wrongly, his own path to be the only and the best path (YV 3.96.51-53).” Again note that these passages from YV are essentially, with minor variants, same as passages in MU 3.96.49-53).

#cArvAka-: - N. of a materialistic philosopher (whose doctrines are embodied in the bArhaspatya-sUtras) Veda7ntas. S3i1l. Ra1jat. iv, 345 Prab.Madhus._ A rAkSasa (friend of duryodhana, who took the shape of a mendicant Brahman, when yudhiSThira entered hAstina-pura in triumph, and reviled him, but was soon detected and killed by the real Brahmans) MBh. i, 349 ; ix, 3619 ; xI, 1414

जैमिनीयैश् च_अर्हतैश् च बौद्धैश् वैशेषिकैस् तथा ।

jaiminIyai:_ca_arhatai:_ca bauddhai:_vaizeSikai:_tathA |

अन्यैर् अपि विचित्रैस् तै: पाञ्च-रात्र.आदिभिस् तथा ॥३।९६।५०॥

anyai:_api vicitrai:_tai: pAJca-rAtra.Adibhi:_tathA ||3|96|50||

jaiminIyai:_ca_x

arhatai:_ca

bauddhai:_vaizeSikai:_tathA - by bauddha.Buddhists =

anyai:_api - by others too =

vicitrai:_tai:

pAJca-rAtra.Adibhi:_tathA

*vlm.50. In this manner are all these terms taken in very different acceptations, by the different systems of Mimansa, Vaiseshika, Arhata and #buddhist philosophy. The Pancharatra and some other systems, have given them particular senses disagreeing with one another. See Rákháldása Nyayaratna's tract on the identity of the mind and the soul atmá; and Hirálal's reply to and refutation of the same).

सर्वै:_एव च गन्तव्यम् तै: पदम् परमार्थिकम् ।

sarvai:_eva ca gantavyam tai: padam paramArthikam |

विचित्रम् देश-काल.उत्थै: परम् एकम् इव_अध्व.गै: ॥३।९६।५१॥

vicitram deza-kAla.utthai: param ekam iva_adhva.gai: ||3|96|51||

sarvai:_eva ca gantavyam = tai: padam paramArthikam = vicitram deza-kAla.utthai: = param ekam iva_adhva.gai:

for all of them

what is to come

a State

in the Higher Sense

a wonder

for those transcending Place* and Time

the absolute is only one

for such travelers

* #deza is "space" only in a limited sense,

something contained or bounded.

I reserve "Space" for *AkAsha,

which is ananta.boundless.

*vlm.51. All these various doctrines, arising at different times and in distant countries, leat_at last to the same supreme Being, like the very many different ways, leading their passengers to the same imperial city.

*jd.51 - sarvai: - and by all those = eva ca gantavyam - what is to come = a State in the Higher Sense a wonder = deza-kAla.utthai: - transcending Place and Time = param ekam iva - by the travelers.

49 50 51

अज्ञानात् परमार्थस्य विपरीत.अवबोधत: ।

ajJAnAt paramArthasya viparIta.avabodhata: |

केवलम् विवदन्त्य् एते विकल्पैर् ल्पै:_आरुरुक्षव: ॥३।९६।५२॥

kevalam vivadanti_ete vikalpai:_ArurukSava: ||3|96|52||

ajJAnAt paramArthasya - from ignorance of the highest truth =

viparIta.avabodhata: -

kevalam vivadanti ete -

vikalpai: ArurukSava: -

*vlm.52. It is ignorance of this supreme truth or misunderstanding of the discordant doctrines, that causes the votaries of different systems and sects, to carry on an endless dispute among themselves with bitteracrimony. (All party contentions, are but effects of ignorance of the various terminology bearing the same sense).

viparita

avabodha

vivat_

vikalpa

ArurukSu

स्व.मार्गम् अभिशंसन्ति वादिनश् चित्रया दृशा ।

sva.mArgam abhizaMsanti vAdina:_citrayA dRzA |

विचित्र-देश-काल.उत्था* मार्गम् स्वम् पथिका* इव ॥३।९६।५३॥

vicitra-deza-kAla.utthA: mArgam svam pathikA: iva ||3|96|53||

sva.mArgam abhizaMsanti = vAdina:_citrayA dRzA = vicitra-deza-kAla.utthA* = mArgam svam pathikA* iva

the dogmatists praise their own path

according to their diverse views,

just as a a traveler chooses

his roat_according.with the way he wants to go.

sva.mArgam abhizaMsanti - They praise their own path -

vAdina: citrayA dRzA - according-to the differing view of the disputant -

mArgam svam pathikA iva - as a traveler his own roat_-

vicitra-deza-kAla.utthA - according-to different time and place.

*vlm.53. The disputants maintain their particular positions by their respective dogmatism; just as passengers persist in their accustomed paths as the best suited to them. (Bias has a stronger basis in the mind and has a faster—hold of the human heart, than the best reason and the surest truth).

*sv.30-73 When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

तैर् मिथ्या, राघव, प्रोक्ता: कर्म-मानस-चेतसाम् ।

tai:_mithyA, rAghava, proktA: karma-mAnasa-cetasAm |

स्व.विकल्प.अर्पितैर् अर्थै: स्वा: स्वा* वैचित्र्य-युक्तय: ॥३।९६।५४॥

sva.vikalpa.arpitai:_arthai: svA: svA* vaicitrya-yuktaya: ||3|96|54||

tai:_mithyA, rAghava, proktA: x

karma-mAnasa-cetasAm |

sva.vikalpa.arpitai:_arthai: x

svA: svA* vaicitrya-yuktaya: +

*vlm.54. They have spoken falsely, whose words point out every thing as the fruit of our acts, and direct mankind only to the performance of their actions. It is according to the various prospects that men have in view, that they have given their reasons in their own ways. (Ask of the learned, the learned are blind this bids you shun, and that to love mankind Pope).

*VA - by them, false words, production of minds, for their own variable goals, their own diverse logic is employed?

*AS. O descendant of Raghus (rAghava), they have falsely described different interactions for karma, mind (manas) and intelligence (cetas), based on their own alternate meanings (vikalpitArpitai: arthaiH)

52 53 54

यथा_एव पुरुष: स्नान-दान.अदान.आदिका: क्रिया: ।

yathA_eva puruSa: snAna-dAna.adAna.AdikA: kriyA: |

कुर्वन् तत्-कर्तृ-वैचित्र्यम् एति तद्वद् इदम् मन: ॥३।९६।५५॥

kurvan tat-kartR-vaicitryam eti tadvat_idam mana: ||3|96|55||

yathA eva puruSa:

just like a person -

kurvan tat-kartR-vaicitryam

doing these various offices -

snAna-dAna.AdAna.AdikA: kriyA:

his activities like Bath, giving, and taking -

eti tadvat_idam mana:

so the mind goes that way...

*vwv.476/55. As a man, performing actions such as bathing, giving and taking, attains to the peculiarity of the doer of such acts, so, this mind (assumes different characteristics).

*VA - like man, who does actions of bathing, giving or non-giving etc, variously becomes (corresponding) doer, so like this is the mind. *AS. I agree, provided you have continued the sentence into the next verse.
*vlm.55. The mind receives its various names from its different functions as a man is called a Snataka or early bather, and a dátá—-donor, from his acts of sacred oblations and religious gifts.

*jd. in YVPersp. Prof. Walli cites this verse to support the statement that "mind is known by the name of jIva, vAsanA, karma, etc.", as.if they are synonyms. the verse says quite the opposite, that these are particulars supported by the generality <manas>.

विचित्र-कार्य-वशतो नाम-भेदेन कर्तृता ।

vicitra-kArya-vazata:_nAma-bhedena kartRtA |

मन: सम्प्रोच्यते जीव-वासना-कर्म-नामभि: ॥३।९६।५६॥

mana: samprocyate jIva-vAsanA-karma-nAmabhi: ||3|96|56||

because of various actions,

the doer gets distinctive names:

and so the Mind may be known as

#vAsanA, jIva, or *karma.

vicitra-kArya-vazato - According to its various actions -

nAma-bhedena kartRtA - by distinctive names the doer -

mana: samprocyate - the Mind is described -

jIva-vAsanA-karma-nAmabhi: - as Living*jIva, #vAsanA, or *karma -

*vwv.477/56. On account of various occupations, there is doership with difference in names. The mind (under such circumstances) is described by the names individual consciousness (jIva), desire [vAsanA] and action [karma].

*sv.30-73 When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

चित्तम् एव_इदम् अखिलम् सर्वेण_एव_अनुभूयते ।

cittam eva_idam akhilam sarveNa_eva_anubhUyate |

अ-चित्तो हि नरो लोकम् पश्यन्न् अपि न पश्यति ॥३।९६।५७॥

a-citta:_hi nara:_lokam pazyan*_api na pazyati ||3|96|57||

cittam eva idam akhilam - The #citta Affection is all this -

sarveNa eva anubhUyate by all it is thus become -

a-citto hi naro lokam pazyann - absent #citta a person seeing the world -

api na pazyati - nevertheless does not see it -

*vlm.57. The mind is said to be the heart also, which is perceived by every body to reside within himself. A man without the heart, has no feeling nor sensation.

55 56 57

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा शुभ.अशुभम् ।

zrutvA spRSTvA ca dRSTvA ca bhuktvA ghrAtvA zubha.azubham |

अन्तर्-हर्षम् विषादम् च समनस्को हि विन्दति ॥३।९६।५८॥

antar-harSam viSAdam ca samanaska:_hi vindati ||3|96|58||

zrutvA spRSTvA ca dRSTvA ca = bhuktvA ghrAtvA zubha.azubham = antar-harSam viSAdam ca = samanaska:_hi vindati

what it has heard and touched and seen and tasted, and smelled,

and considered

fortunate or unfortunate,

inwardly joyful or grievous,

is totally the work of Mind.

*AS: The feeling arises only in the mind, not in the actions! Having heard, touched,_.., only one with a mind derives inner happiness or sadness.

zrutvA - Having heard

spRSTvA ca - and touched -

dRSTvA ca - and seen, -

bhuktvA - enjoyed/tasted, -

ghrAtvA - smelled, - see_027, it is known as "indriya" -

vimRzya ca - and considered -

zubha.azubham - fortune and misfortune, -

antar-harSam viSAdam ca - inner delight or grief -

samanaska: hi vindati - it finds entirely/mental.

*vlm.p.58 It is the heart that feels the inner pleasure or pain derived from sight or touch, hearing or smelling, and eating and drinking of pleasurable or painful things.

*sv.30-73 (extensive omission) When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

#viSAda viṣādaḥ विषादः - ¶ap - Dejection, sadness, depression of spirits, grief, sorrow; मद्वाणि मा कुरु विषादम् Bv.4.41; विषादे कर्तव्ये विदधति जडाः प्रत्युत मुदम् Bh.3.25; VR.8.54; Ś.4.16.; • Disappointment, despondency, despair; विषाद-लुप्त-प्रतिपत्ति सैन्यम् VR.3.4; (विषादश्चेतसो भङ्ग उपायाभावनाशयोः).; • Languor, drooping state; दोर्विषादः Māl.2.5.; • Dulness, stupidity, insensibility; शास्त्रविददृष्ट-कर्माकर्मसु विषादं गच्छेत् Kau. A. • viSAdavan - full of melancholy. -

आलोक* इव रूपाणाम् अर्थानाम् कारणम् मन: ।

Aloka* iva rUpANAm arthAnAm kAraNam mana: |

बध्यते बद्ध-चित्तो हि मुक्त-चित्तो हि मुच्यते ॥३।९६।५९॥

badhyate baddha-citta:_hi mukta-citta:_hi mucyate ||3|96|59||

just.as light is for forms,

Mind is the cause for things

bound by a binding Affection,

by free Affection it is freed

Aloka.xx+* iva rUpa.xx+ANAm = artha.xx+AnAm kAraNa.xx+m mana.xx+: = badhya.xx+te baddha.xx+citta.xx+: hi.xx+ = mukta.xx+citta.xx+: hi.xx+ mucya.xx+te

*vlm.p.59 As light shows the colors of things to sight, so the mind is the organ that reflects and shows the sensations of all sensible objects in the head.

*sv. When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

तज् जडानाम् परम् विद्धि जडम् येन_उच्यते मन: ।

tat_jaDAnAm param viddhi jaDam yena_ucyate mana: |

न च_अवगच्छति जडम् मनो यस्य हि मुच्यते ॥३।९६।६०॥

na ca_avagacchati jaDam mana:_yasya hi mucyate ||3|96|60||

tat jaDAnAm param viddhi – know that one among the Dull =

jaDam yena_ucyate mana: - the Dull one which is meant by "Mind" =

na ca_avagacchati jaDam – nor undergoing the Dull is =

mana:_yasya hi mucyate – for one whose Mind is freeing.

*VA - know, mind is called most inert of inerts, and it is not inert, being conscious. what do words yena and yasya refer to? *AS: Know (viddhi) that it (tad) is ultimate stupidity (jaDAnAm param) of one who calls it just inert (yena mana: jaDam ucyate). Also, one whose mind is active (yasya mana:_hi cetanam), he does not experience inertness (na ca jaDam avagacchati).
*vlm.p.60 Whoever thinks the mind is a dull material substance, or whose gross understanding cannot understand the nature of consciousness, is the dullest of beings.

*vlm.60. Know him as the dullest of beings, who thinks the mind to be a dull material substance; and whose gross understanding cannot understand the nature of the Intellect.

#para - xx • param.xx+

58 59 60

न चेतनम् न च जडम् यद् इदम् प्रोत्थितम् मन: ।

na cetanam na ca jaDam yat_idam pra.utthitam mana: |

विचित्र-सुख-दु:ख.ईहम् जगद् अभ्युदितम् तदा ॥३।९६।६१॥

vicitra-sukha-du:kha.Iham jagat_abhyuditam tadA ||3|96|61||

Neither conceptual nor substantial

this

(that is called manas.Mind)

as the various activities of pleasure and sorrow = .

jagat_abhyuditam tadA - then spring.forth as the world.

*vlm.61. The mind is neither intelligence (chetana) nor inert matter (jada); it is the ego that has sprung amidst the various joys and griefs in this world. (The pure intelligence knows no pleasure nor pain; but the mind which is the same with the conscious ego, is subjected to both in this world).

*VA - mind is not conscious nor inert, it is what which appears here as various joys and griefs leading to appearance of world. •• *jd. vicitra-sukha.du:kha=Iham The compound ends in *Iha, rather than *iha. •• *AS. As this mind, which is neither (fully) inert nor (fully) active acquires various desires leading to happiness or unhappiness, the world arises. Thus, the mental desires/images generate the visible world.

*i - #iha - ind. (fr. pronom. base <i>) - in this place , here • to this place • in this world • in this book or system • in this case (e.g. *tena_iha na} , "therefore not in this case" i.e. the rule does not apply here) ; now , at this time RV. &c. + #Iha *iiha - m. attempt (see #Urdhva.Iha) •• #IhA *iihaa - f. effort , exertion , activity MBh.R.&c. •• request , desire , wish R.MBh. &c.

*na cetanam na ca jaDam - neither conceptual nor substantial = . yat_idam protthitam mana: - is this that's called manas.Mind. + vicitra-sukha.du:kha=Iham - the various activities of pleasure and sorrow = .

jagat_abhyuditam tadA - then spring.forth as the world.

एक-रूपे हि मनसि संसार: प्रविलीयते ।

eka-rUpe hi manasi saMsAra: pra.vilIyate |

उप.आविलम् कारणम् तैर् भ्रान्त्या जगद् उप.स्थितम् ॥३।९६।६२॥

upa.Avilam kAraNam tai:_bhrAntyA jagat_upa.sthitam ||3|96|62||

eka-rUpe hi manasi - for when the mind is One-form =

saMsAra: pra-vi-lIyate – the world is subsumed =

upAvila.xx+m kAraNa.xx+m tai:.xx+

bhrAntyA.xx+ jagat.xx+ upasthita.xx+m

*vlm.62. The mind which is one with the divine Intellect (i. e. sedately fixed in the one Brahmá), perceives the world to be absorbed into itself; but being polluted with matter (like fresh water with soil), it falls into the error of taking the world for real. (The clear mind like clear water is unsullied with the soil of the material world; but the vitiated mind, like foul water, is full of the filth of worldliness).

*VA - for saMsara is dissolved in mind, (which is) in non-dual state,

by ignorance world appears, as impurity of the cause. *AS. When the mind becomes one with Brahman (manasi ekarUpe sati), the world dissolves. It is the secondary cause of the illusory world (upAvilam kAraNam) when by those thoughts of it, the world becomes present. The point being made seems to be that mind may not be the basic cause of the world's existence, it causes vaius modifications of its appearance.

= eka-rUpe hi manasi saMsAra: pra-vi-lIyate upAvilam kAraNam tai: bhrAntyA jagat_upasthitam ||3|96|

अजडम् हि मनो राम संसारस्य न कारणम् ।

a.jaDam hi mana:,_rAma, saMsArasya na kAraNam |

जडम् च_उपल-धर्म_अपि संसारस्य न कारणम् ॥३।९६।६३॥

jaDam ca_upala-dharmA_api saMsArasya na kAraNam ||3|96|63||

a.jaDam hi manas rAma - For non.inert Mind, Raama, is = saMsArasya na kAraNam - not the cause of the Samsaara.Convolution = jaDam ca - and then inert =

upala-dharma api - even the quality of stone =

saMsArasya na kAraNam - is not the cause of the saMsAra.Convolution

tho manas.Mind is not inert, Raama, it's not the cause of this saMsAra

even when it is inert—dumb as a stone—it is not the cause of this saMsAra

*vlm.63. Know Ráma, that neither the pure immaterial intellect, nor gross matter as the inert stone, can be the cause of the material world. (The spirit cannot produce matter, nor can dull matter be productive of itself).

*VA - for, Rama, non-inert mind is not a cause of saMsara and inert stone, by its nature, is not cause of saMsara. *AS: Here the above point is restated that mind cannot be the cause, whether you consider it as jaDa or ajaDa.

61 62 63

न चेतनम् न च जडम् तस्माज् जगति, राघव ।

na cetanam na ca jaDam tasmAt_jagati, rAghava |

मन: कारणम् अर्थानाम् रूपाणाम् इव भासनम् ॥३।९६।६४॥

mana: kAraNam arthAnAm rUpANAm iva bhAsanam ||3|96|64||

na cetanam na ca jaDam - (Although) neither sentient nor inert = .

tasmAt jagati rAghava - therefore in the world, RAghava, = .

mana: kAraNam arthAnAm - manas.Mind is the cause of meaning/purpose/things = .

rUpANAm iva bhAsanam - just.as light/radiance (is the cause) of forms

*vlm.64. Know then, O Rághava, that neither intelligence nor inertia, is the cause of the world; it is the mind that is the cause of visible objects, as it is the light which unfolds them to the view. (Intelligence is the knowledge of the self-evident, and not their cause).

*VA - because of this, in this world, O Rama, mind is not conscious nor inert cause of objects, like light (is not the cause of material) forms?? *AS. The mind, whether inert or active, is not the cause of perception like illumination makes appearance visible. • I see the meaning differently from the commentary. If you shine light on something red, you see the redness. But this means the redness is already there, and the light only lets you see it. But the world is not supposed to be real anyway(:-))

*na cetanam na ca jaDam - (Although) neither sentient nor inert = . tasmAt jagati rAghava - therefore in the world, RAghava, = . mana: kAraNam arthAnAm - manas.Mind is the cause of meaning/purpose/things = . rUpANAm iva bhAsanam - just.as light/radiance (is the cause) of forms. -64- .न चेतनं न च जडम् - (Although) neither sentient nor inert = तस्मात् जगति राघव - therefore in the world, RAghava, =

मनः कारणम् अर्थानाम् - manas.Mind is the cause of meaning/purpose/things = रूपाणाम् इव भासनम् - just.as light/radiance (is the cause) of forms. -64-

चित्ताद् ऋते ऽन्यद् यद्य्_अस्ति तद् अचित्तस्य किम् जगत् ।

cittAt_Rte_anyat_yadi_asti tat_acittasya kim jagat |

सर्वस्य भूत-जातस्य समग्रम् प्रविलीयते ॥३।९६।६५॥

sarvasya bhUta-jAtasya samagram pravilIyate ||3|96|65||

except.for Chitta the affective.Mind -At Rte + anyat.an.other +

yadi.xx + asti.xx + = tat.xx + of a-.xx + citta.xx + sya kim.xx + jagat.xx + = sarvasya.xx + bhUtajAta.xx + sya = samagram.xx + pra-.xx + vilIya.xx + te

*sv.30-73 (extensive omission) When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

*vlm.65. For where there is no mind, there is no perception of the outer world, nor does dull matter know of the existence of anything; but everything is extinct with the extinction of the mind. (A deat_body like a dull block, is insensible of every thing).

*VA - if it were something besides attention of the mind, what is world in the absence of mind? entirety of everything and of all kinds of beings disappears completely. .rAS.If there is something in existence separately from the mind, then why would the world completely vanish for everyone whose mind dissolves? The point being made is that if world hat_a separate existence, then it would continue to be experienced without the intervention of the mind.

#anyat - !!!

#yadi - !!!

नाना-कर्म-वशावेशान् मनो नाना.अभिधेयताम् ।

nAnA-karma-vazAvezAn_mana:_nAnA.abhidheyatAm |

एकम् विचित्रताम् एति कालो नाना यथा.ऋतुभि: ॥३।९६।६६॥

ekam vicitratAm eti kAla:_nAnA yathA.Rtubhi: ||3|96|66||

nAnA-karma-vaza.AvezAn - ??? -vezAt

them various-karma-force-infected things =

manas.Mind

nAnA.abhidheyatAm to being variously expressed

ekam vicitratAm eti - 1 goes to variety =

kAla: nAnA yathartubhi: - at various times according with the season.

*vlm.66. The mind has a multiplicity of synonyms, varied by its multifarious avocations; as the one continuous duration undergoes a hundred homonyms, by the variations of its times and seasons.

विश् #viz - #Aviz - #Aveza – m. joining one's self Ka1tyS3r. ; entering, entrance, taking possession of MBh. &c. ; absorption of the faculties in one wish or idea, intentness, devotedness to an object BhP. ; demoniacal frenzy, possession, anger, wrath Ba1lar. Ka1d. ; pride, arrogance L. ; indistinctness of idea, apoplectic or epileptic giddiness L. +

64 65 66

यदि नाम_अ-मनस्कारम् अहम्कार.इन्द्रिय-क्रिया: ।

yadi nAma_a-manaskAram ahamkAra.indriya-kriyA: |

क्षोभयन्ति शरीरम् तत् सन्तु जीव.आदय: किल ॥३।९६।६७॥

kSobhayanti zarIram tat santu jIva.Adaya: kila ||3|96|67||

yadi nAma_a-manaskAram - if indeed not a mental function =

ahamkAra.indriya-kriyA: - the sensual activities of "I"dentity +

kSobhayanti zarIram - trouble the body =

tat_santu jIva.Adaya: kila - that jIva & hir like are. OK...

*VA - if mind is not creator of names, names are of creation of ego and senses, then jivas etc must exist in highest??? about body and trembling I did not get, and argument is not very clear.

*AS. nAma does not refer to name here. It is an indeclinable meaning "indeed" or "really". If indeed, without intervention of mind (amanaskAram), the things like "ego" and other actions of sense organs would stimulate the body into actions, then let the life forms be part of the beyond. This one is rather obscure, because the thought is not developed further. The suggestion is that such an independent existence of a "body" is inconsistent with our knowledge. It is possible that such a thought is alluded to in the next two verses and might represent the philosophical systems being criticized.

*vlm.67. If egoism is not granted to be a mental action, and the sensations be reckoned as actions of the body; yet its name of the living principle, answers for all the acts of the body and mind.

दर्शनेषु तु ये प्रोक्ता* भेदा* मनसि तर्कत: ।

darzaneSu tu ye proktA* bhedA* manasi tarkata: |

क्वचित् क्वचिद् वाद-करैर् अपवाद-करै: किल ॥३।९६।६८॥

kvacit kvacit_vAda-karai:_apavAda-karai: kila ||3|96|68||

...

darzaneSu tu ye proktA:

bhedA manasi tarkata: + +

kvacit kvacit_vAda-karai:

apavAda-karai: kila

darzaneSu tu - But in different Schools - the six or seven different schools of Sanskrit philosophy -

ye proktA: bhedA: manasi tarkata: - the distinctions of Mind that are proffered logically -

kvacit kvacid - whatever they may be -

vAda-karai:_apavAdak-arai: kila - with all their arguments and counter-arguments … -

*vlm.68. Whatever varieties are mentioned of the mind, by the reasonings of different systems of philosophy, and sometimes by the advocates of an opinion, and at others by their adversaries:—

*VA - but in philosophycal systems difference in mind is declared by speculators, who anywhere quarell and discuss and refute (amongst themselves) *AS: Serious typo: bhedAM- bhedA Wherever variations of the mind concept are enunciated in the philosophical systems by reasoning of argumentative people (vAdaiH), they are really false speakers (apavAdakarai: kila).

ते हि राम न बुध्यन्ते विशिष्यन्ते न च क्वचित् ।

te hi rAma na budhyante viziSyante na ca kvacit |

सर्वा* हि शक्तयो देवे विद्यन्ते सर्वगा* यत: ॥३।९६।६९॥

sarvA: hi zaktaya:_deve vidyante sarvagA: yata: ||3|96|69||

te.they/you - hi.for/indeed- , Raama, na.no/not -

budhyan.xx+ te = viziSyan.xx+ te na.no/not- ca.and/also

kvacit.xx+ = sarvA:.all* hi.for/indeed- zakti.powers+aya: + in a deva.God/deity+e = they are vidyan.known.to.be+te sarvaga.everywhere.going/omnipresent+ yata:-from.which/whence+

*vlm.69. They are neither intelligible nor distinguishable from one another, except that they are all powers of the self-same mind; which like the profluent sea, pours its waters into innumerable outlets.

*jd. var. (source ???) te hi rAma na budhyante viziSyante na ca kvacit | sarvasya bhUtajAtasya samagram pravilIyate ||3|96|69||

*VA - these, O Rama, are not awakened and not different (from each other) anyhow,

for all powers are are known in god, as He is all-pervading.

*AS. They, O Rama, cannot be made to understand or modify (their arguments). (They are so mislaid by their mind) because the god called mind possesses all kinds of powers, (including delusions.) In this and previous, I am paraphrasing AB commentary. I hat_a different explanation, but after further thought, I came to agree with AB.

67 68 69

यदैव खलु शुद्धायाम् मनाग्_अपि हि संविद: ।

yadA_eva khalu zuddhAyAm manAk_api hi saMvida: |

जडा_एव शक्तिर् उदिता तदा वैचित्र्यम् आगतम् ॥३।९६।७०॥

jaDA_eva zakti:_uditA tadA vaicitryam Agatam ||3|96|70||

yadA eva khalu zuddhAyAm - when only indeed when in purity =

managapi hi saMvida: - just a bit of saMvid Awareness =

jaDA eva - quite thick/material =

zakti:_uditA - is the shakti.Power arisen =

tadA vaicitryam Agatam - then diversity is forthcoming.

*vwv.1125/70 Only when the power of Pure Consciousness is manifested even a little, as if it were material, then indeed does the variety (of worldly objects) arise.

*VA - surely, when of pure (consciousness) arises even a little knowing power as if of inertness, then variety appears. *AS. He is now explaining how the variety of false ideas can flourish. Whenever, the pure intelligence (zuddhA saMvit) develops even a tinge of material nature (jaDeva zakti: uditA), variety of results arise.

*vlm.70. As soon as men began to attribute—materialistic powers and force to the nature of the pure (immaterial) consciousness, they fell into the error of these varieties of their own making.

#khalu - !!!

*jd.70 - yadA eva khalu zuddhAyAm - now only when in purity = managapi hi saMvida: - then only from the Samvid Awareness = jaDA eva - quite inert/material = zakti:_uditA - is the shakti*Power arisen = tadA vaicitryam Agatam - then diversity is forthcoming.

ऊर्ण-नाभाद् यथा तन्तुर् जायते चेतनाज् जड: ।

UrNa-nAbhAt_yathA tantu:_jAyate cetanAt_jaDa: |

नित्य-प्रबुद्धात् पुरुषाद् ब्रह्मण: प्रकृतिस् तथा ॥३।९६।७१॥

nitya-prabuddhAt puruSAt_brahmaNa: prakRti:_tathA ||3|96|71||

UrNa-nAbhAt_yathA tantu: -

like the threat_from a spider -

jAyate cetanAt jaDa: -

is born from affectivity thickening

nitya-prabuddhAt puruSAt

from the ever-awake puruSha.Person

brahmaNa: prakRti: tathA

from brahma prakRti.Nature thus

UrNa-nAbhAt_yathA tantu: -

Like the threat_from a spider -

jAyate cetanAt jaDa: -

the Jada Inert arises from Cetana Sentience -

nitya-prabuddhAt puruSAt -

from natural awakening of the Purusha Person -

brahmaNa: prakRti: tathA -

thus is the Prakrti Nature in the Brahman Immensity. -

*vwv. 1127/71. As a senseless web is produced from a living spider, so does #prakRti (or Nature) originate from #brahman, the Supreme Being, which is eternally awakened (or conscious).

*vlm.71. As the spider lets out its threat_from itself, it is in the same manner that the inert has sprung from the intellect, and matter has come into existence from the ever active spirit of of Brahma. (The Sruti says:—Every thing comes out of the spirit as the threat_from the spider, the hairs and nails from the animal body, and as rocks and vegetables springing from the earth).

अविद्या-वशतश् चित्त-भावना: स्थितिम् आगता: ।

avidyA-vazata:_citta-bhAvanA: sthitim AgatA: |

चिति पर्याय-शब्दा* हि भिन्नास् ते न_इह वादिनाम् ॥३।९६।७२॥

citi paryAya-zabdA* hi bhinnA:_te na_iha vAdinAm ||3|96|72||

avidyA-vaza-tas -

by force of avidya.Ignorance -

citta-bhAvanA: -

the sensation/feelings of #citta Affection -

sthitim AgatA: -

arrive-at a state -

citi paryAya-zabdA: hi -

in Chit are similar words -

na iha bhinnA: te -

but not here distinguished -

vAdinAm -

by the speakers.

*vlm.72. It is ignorance (of the said Sruti), that has introduced the various opinions concerning the essence of the mind; and hence arose the various synonymous expressions, significant of the Intellect among the opponents.

*VA - by the force of ignorance of the mind of speakers appear synonymous words (about the mind); for in cit difference is absent *AS. Typo - which is apparently in the original too. The two words shold be joined and after a sandhi split, they become
bhinnA: tena iha. The meaning is: By influence of ignorance (of Brahman) - avidyA, their mental perceptions have been solidified; so (tena) for these arguers' (vAnAm)
variant notions of cit have come about. (citi paryAya-zabdA: bhinnAH).

*jd.72 - avidyA-vaza.tas - By force of avidyA*Ignorance =

citta-bhAvanA: - the sensation/feelings of #citta Affection =

sthitim AgatA: - arrived at a state =

citi paryAya-zabdA: hi - in chit*Consciousness are similar words -

na iha bhinnA: te - but not here distinguished =

vAdinAm - by the speakers.

70 71 72

जीवो मनश् च ननु बुद्धिर् अहम्कृति zx चेति

jIva:_mana:_ca nanu buddhi:_ahamkRti:_ceti_

एवम् प्रथाम् उपगता_इयम् अनिर्मला चित् ।

evam prathAm upagatA_iyam a-nirmalA cit |

सा_एषा_उच्यते जगति चेतन-चित्त-जीव=

sA_eSA_ucyate jagati cetana-citta-jIva=

सम्ज्ञा=गणेन किल न_अस्ति विवाद* एष: ॥३।९६।७३॥

samjJA=gaNena kila na_asti vivAda* eSa: ||3|96|73||

jIva: manas ca - The Living*jIva, manas*Mind =

nanu - indeed - = Fr. n'est-ce pas? =

buddhi: ahamkRti: ca – buddhi*Intellect, and #"aham"kAra*"I"dentity =

iti - such Terms =

evam prathAm upagatA

iyam anirmalA

cit sa.eSA ucyate jagati

cetana-citta-jIva-samjJA-gaNena

kila na asti vivAda eSa:

to all dispute. (So all metaphysical disputes owe their origin to the difference of terminology. Such as, Kant regarded the mind under its true faculties of cognition, desire and moral feeling, called as Erkenntnisvermögen or Denkvermögen, Begehrungsvermögen, and Gefühlsvermögen. Insteat_of multiplying

the synonyms of Mind here, I refer the reader to Roget's Thesaurus for them).

*jd.These, like the Sanskrit words which I identify as Technical Terms, are NOT "synonyms", but terms of analysis. Translations like VLM, by treating them as synonyms. disregard the analysis, and eradicate much of the meaning of the text. - das.jiva¤gmail.com]

*VA - surely, jiva, mind and intellect and indivituality - these are expansions of impurity in cit??? which is called in world as intelligence, mind, jiva and surely here is no agreement among groups (of different philosophies), only dispuration. *AS. The cit when contaminated (with worldly ideas) has come to be regarded as life, mind, intelligence, ego and so on. So it (cit) is addressed by different terms in this world - like consciousness, mind, life-form (cetana-citta-jIva) ; there is no argument about this (na asti vivAda eSa:)! Thus, the summary is that all these variant terms are really pointing to cit, but attributing various worldly properties and actions to it, thereby contaminating the true understanding.

*jd.73 - jIva: manas ca - The Living*jIva, manas*Mind = nanu - indeed - = Fr. n'est-ce pas? = buddhi: ahamkRti: ca – buddhi*Intellect, and #"aham"kAra*"I"dentity = iti - such Terms = evam prathAm upagatA iyam anirmalA cit sa.eSA ucyate jagati cetana-citta-jIva-samjJA-gaNena kila na asti vivAda eSa:

•

oॐm

•

सर्ग ३.९६

वसिष्ठ उवाच ।

vasiSTha* uvAca |

मनो हि भावना-मात्रम् भावना स्पन्द-धर्मिणी ।

mana:_hi bhAvanA-mAtram bhAvanA spanda-dharmiNI |

क्रिया तद् भाविता-रूपम् फलम् सर्वो ऽनुधावति ॥३।९६।१॥

kriyA tat_bhAvitA-rUpam phalam sarva:_anudhAvati ||3|96|1||

राम* उवाच ।

rAma* uvAca |

विस्तरेण मम ब्रह्मन् जडस्य_अप्य्_अजड.आकृते: ।

vistareNa mama brahman jaDasya_api_ajaDa.AkRte: |

रूपम् आरूढ-संकल्पम् मनसो वक्तुम् अर्हसि ॥३।९६।०२॥

rUpam ArUDha-saMkalpam manasa:_vaktum arhasi ||3|96|02||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

अनन्तस्य_आत्म-तत्त्वस्य सर्व.शक्तेर् महात्मन: ।

anantasya_Atma-tattvasya sarva.zakte:_mahAtmana: |

संकल्प-शक्ति=रचितम् यद् रूपम् तन् मनो विदु: ॥३।९६।०३॥

saMkalpa-zakti=racitam yat_rUpam tat_mana:_vidu: ||3|96|03||

भाव: सद्.असतोर् मध्ये नृणाम् चलति यश् चल: ।

bhAva: sat.asato:_madhye nRNAm calati ya:_cala: |

कलन.उन्मुखताम् यातस् तद्.रूपम् मनसो विदु: ॥३।९६।०४॥

kalana.unmukhatAm yAta:_tat.rUpam manasa:_vidu: ||3|96|04||

न_अहम् वेद.अवभास.आत्मा कुर्वाणो ऽस्मि_इति निश्चय: ।

na_aham veda.avabhAsa.AtmA kurvANa:_asmi_iti nizcaya: |

तस्माद् एकान्त-कलनस् तद् रूपम् मनसो विदु: ॥३।९६।०५॥

tasmAt_ekAnta-kalana:_tat_rUpam manasa:_vidu: ||3|96|05||

कल्पना.आत्मिकया कर्म-शक्त्या विरहितम् मन: ।

kalpanA.AtmikayA karma-zaktyA virahitam mana: |

न सम्भवति लोके ऽस्मिन् गुण-हीनो गुणी यथा ॥३।९६।०६॥

na sambhavati loke_asmin guNa-hIna:_guNI yathA ||3|96|06||

यथा वह्न्य्_औष्ण्ययो: सत्ता न सम्भवति भिन्नयो: ।

yathA vahni_auSNyayo: sattA na sambhavati bhinnayo: |

तथैव कर्म-मनसोस् तथा_आत्म-मनसोर् अपि ॥३।९६।७॥

tathA_eva karma-manaso:_tathA_Atma-manaso:_api ||3|96|7||

स्वेन_एव चित्त-रूपेण कर्मणा फल-धर्मिणा ।

svena_eva citta-rUpeNa karmaNA phala-dharmiNA |

संकल्प.एक-शरीरेण नाना-विस्तर-शालिना ॥३।९६।०८॥

saMkalpa.eka-zarIreNa nAnA-vistara-zAlinA ||3|96|08||

इदम् ततम् अनेक.आत्म मायामयाम् अ-कारणम् ।

idam tatam aneka.Atma mAyAmayAm a-kAraNam |

विश्वम् विगत-विन्यासम् वासना-कल्पना.आकुलम् ॥३।९६।०९॥

vizvam vigata-vinyAsam vAsanA-kalpanA.Akulam ||3|96|09||

या येन वासना यत्र सता_इव_आरोपिता यथा ।

yA yena vAsanA yatra satA_iva_AropitA yathA |

सा तेन फल-सूस् तत्र तदेव प्राप्यते तथा ॥३।९६।१०॥

sA tena phala-sU:_tatra tat_eva prApyate tathA ||3|96|10||

कर्म बीजम् मन:स्पन्द: कथ्यते ऽथ_अनुभूयते ।

karma bIjam mana:spanda: kathyate_atha_anubhUyate |

क्रियास् तु विविधास् तस्य शाखाश् चित्र-फला:_तरो: ॥३।९६।११॥

kriyA:_tu vividhA:_tasya zAkhA:_citra-phalA:_taro: ||3|96|11||

मनो यद् अनु.संधत्ते तत् कर्म.इन्द्रिय-वृत्तय: ।

mana:_yat_anu.saMdhatte tat karma.indriya-vRttaya: |

सर्वा: सम्पादयन्त्य्_एतास् तस्मात् कर्म मन: स्मृतम् ॥३।९६।१२॥

sarvA: sampAdayanti_etA:_tasmAt karma mana: smRtam ||3|96|12||

मनो बुद्धिर् अहम्कारश् चित्तम् कर्म_अथ कल्पना ।

mana:_buddhi:_ahamkAra:_cittam karma_atha kalpanA |

संसृतिर् वासना विद्या प्रयत्न: स्मृतिर् एव च ॥३।९६।१३॥

saMsRti:_vAsanA vidyA prayatna: smRti:_eva ca ||3|96|13||

इन्द्रियम् प्रकृतिर् माया क्रिया च_इति_इतरा* अपि ।

indriyam prakRti:_mAyA kriyA ca_iti_itarA: api |

चित्रा: शब्द.उक्तयो ब्रह्मन् संसार-भ्रम-हेतव: ॥३।९६।१४॥

citrA: zabda.uktaya:_, brahman, saMsAra-bhrama-hetava: ||3|96|14||

काकतलीय-योगेन त्यक्त-स्फार-दृग्.आकृते: ।

kAkatalIya-yogena tyakta-sphAra-dRk.AkRte: |

चितेश् चेत्य.अनुपातिन्या: कृता: पर्याय-वृत्तय: ॥३।९६।१५॥

cite:_cetya.anupAtinyA: kRtA: paryAya-vRttaya: ||3|96|15||

राम* उवाच ।

rAma* uvAca |

पराया: संविदो ब्रह्मन् एता: पर्याय-वृत्तय: ।

parAyA: saMvida:,_brahman, etA: paryAya-vRttaya: |

कल्प्यमान-विचित्र.अर्था: कथम् रूढिम् अपागता: ॥३।९६।१६॥

kalpyamAna-vicitra.arthA: katham rUDhim apAgatA: ||3|96|16||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

गता_इव स-कलङ्कत्वम् कदाचित् कल्पना.आत्मकम् ।

gatA_iva sa-kalaGkatvam kadA.cit kalpanA.Atmakam |

उन्मेष-रूपिणी नाना तदैव हि मन:स्थिता ॥३।९६।१७॥

unmeSa-rUpiNI nAnA tadA_eva hi mana:sthitA ||3|96|17||

भावनाम् अनुसंधान* यदा निश्चित्य संस्थिता ।

bhAvanAm anusaMdhAna* yadA nizcitya saMsthitA |

तदा_एषा प्रोच्यते बुद्धिर् इयत्ता-ग्रहण-क्षमा ॥३।९६।१८॥

tadA_eSA procyate buddhi:_iyattA-grahaNa-kSamA ||3|96|18||

यदा मिथ्या_अभिमानेन सत्ताम् कल्पयति स्वयम् ।

yadA mithyA_abhimAnena sattAm kalpayati svayam |

अहम्कार.अभिमानेन प्रोच्यते भव-बन्धनी ॥३।९६।१९॥

ahamkAra.abhimAnena procyate bhava-bandhanI ||3|96|19||

इदम् त्यक्त्वा_इदम् आयाति बालवत् पेलवा यदा ।

idam tyaktvA_idam AyAti bAlavat pelavA yadA |

विचारम् सम्परित्यज्य तदा सा चित्तम् उच्यते ॥३।९६।२०॥

vicAram sam.parityajya tadA sA cittam ucyate ||3|96|20||

यदा स्पन्द.एक-धर्मत्वात् कर्तुर् या शून्य-शंसिनि ।

yadA spanda.eka-dharmatvAt kartu:_yA zUnya-zaMsini |

आधावति स्पन्द-फलम् तदा कर्म_इत्य्_उदाहृता ॥३।९६।२१॥

AdhAvati spanda-phalam tadA karma_iti_udAhRtA ||3|96|21||

काकतालीय-योगेन त्यक्त्वा_एक.घन-निश्चयम् ।

kAkatAlIya-yogena tyaktvA_eka.ghana-nizcayam |

यदा_ईहितम् कल्पयति भावम् तेन_इह कल्पना ॥३।९६।२२॥

yadA_Ihitam kalpayati bhAvam tena_iha kalpanA ||3|96|22||

पूर्व-दृष्टम् अदृष्टम् वा प्राग्.दृष्टम् इति निश्चयै: ।

pUrva-dRSTam adRSTam vA prAk.dRSTam iti nizcayai: |

यदैव_ईहाम् विद्यते ऽन्त:_तदा स्मृतिर् उदाहृता ॥३।९६।२३॥

yadA_eva_IhAm vidyate_anta:_tadA smRti:_udAhRtA ||3|96|23||

यदा पदार्थ-शक्तीनाम् सम्भूक्तानाम् इव_अम्बरे ।

yadA padArtha-zaktInAm sambhUktAnAm iva_ambare |

वसत्य्_अस्तमिता_अन्या_ईहा वासना_इति तदा_उच्यते ॥३।९६।२४॥

vasati_astamitA_anyA_IhA vAsanA_iti tadA_ucyate ||3|96|24||

अस्य_आत्म-तत्त्वम् विमलम् द्वितीया दृष्टिर् अङ्किता ।

asya_Atma-tattvam vimalam dvitIyA dRSTi:_aGkitA |

जाता ह्य्_अविद्यमाना_इव तदा विद्या_इति कथ्यते ॥३।९६।२५॥

jAtA hi_avidyamAnA_iva tadA vidyA_iti kathyate ||3|96|25||

स्फुरत्य्_आत्म-विनाशाय विस्मारयति तत्-पदम् ।

sphurati_Atma-vinAzAya vismArayati tat-padam |

मिथ्या-विकल्प-जालेन तन्-मलम् परिकल्प्यते ॥३।९६।२६॥

mithyA-vikalpa-jAlena tan-malam parikalpyate ||3|96|26||

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा विमृश्य च ।

zrutvA spRSTvA ca dRSTvA ca bhuktvA ghrAtvA vimRzya ca |

इन्द्रम् आनन्दयत्य्_एषा तेन_इन्द्रियम् इति स्मृतम् ॥३।९६।२७॥

indram Anandayati_eSA tena_indriyam iti smRtam ||3|96|27||

सर्वस्य दृश्य-जालस्य परमात्मन्य्_अलक्षिते ।

sarvasya dRzya-jAlasya paramAtmani_alakSite |

प्रकृतत्वेन भावानाम् लोके प्रकृतिर् उच्यते ॥३।९६।२८॥

prakRtatvena bhAvAnAm loke prakRti:_ucyate ||3|96|28||

सद् असत्ताम् नयत्य्_आशु सत्ताम् वा सत्त्वम् अञ्जसा ।

sat_asattAm nayati_Azu sattAm vA sattvam aJjasA |

सत्ता.असत्ता-विकल्पो ऽयम् तेन माया_इति कथ्यते ॥३।९६।२९॥

sattA.asattA-vikalpa:_ayam tena mAyA_iti kathyate ||3|96|29||

दर्शन-श्रवण-स्पर्श-रसन-घ्राण=कर्मभि: ।

darzana-zravaNa-sparza-rasana-ghrANa=karmabhi: |

क्रिया_इति कथ्यते लोके कार्य-कारणताम् गता ॥३।९६।३०॥

kriyA_iti kathyate loke kArya-kAraNatAm gatA ||3|96|30||

चितेश् चेत्य.अनुपातिन्या गताया: स-कलङ्कताम् ।

cite:_cetya.anupAtinyA gatAyA: sa-kalaGkatAm |

प्रस्फुरत्_रूप-धर्मिण्या एता: पर्याय-वृत्तय: ॥३।९६।३१॥

prasphurat_rUpa-dharmiNyA etA: paryAya-vRttaya: ||3|96|31||

चित्तताम् उपयाताया* गताया: प्रकृतम् पदम् ।

cittatAm upayAtAyA* gatAyA: prakRtam padam |

स्वैर् एव संकल्प-शतैर् भृशम् रूढिम् उपागता: ॥३।९६।३२॥

svai:_eva saMkalpa-zatai:_bhRzam rUDhim upAgatA: ||3|96|32||

चेतनीय-कलङ्क.अङ्काज् जाड्य-जाल.अनुपातिनी ।

cetanIya-kalaGka.aGkAt_jADya-jAla.anupAtinI |

संख्या-विभाग-कलना स्व.वैकल्प.आकुला_इव चित् ॥३।९६।३३॥

saMkhyA-vibhAga-kalanA sva.vaikalpa.AkulA_iva cit ||3|96|33||

31 32 33

जीव* इत्य्_उच्यते लोके मन* इत्य्_अपि कथ्यते ।

jIva* iti_ucyate loke mana* iti_api kathyate |

चित्तम् इत्य्_उच्यते सा_एव बुद्धिर्_इत्य्_उच्यते तथा ॥३।९६।३४॥

cittam iti_ucyate sA_eva buddhi:_iti_ucyate tathA ||3|96|34||

नाना-संकल्प-कलिलम् पर्याय-निचयम् बुधा: ।

nAnA-saMkalpa-kalilam paryAya-nicayam budhA: |

वदन्त्य्_अस्या: कलङ्किन्याश् च्युताया: परमात्मन: ॥३।९६।३५॥

vadanti_asyA: kalaGkinyA:_cyutAyA: paramAtmana: ||3|96|35||

राम* उवाच ।

rAma* uvAca |

मन: किम् स्याज् जडम् ब्रह्मन् तथा वा_अपि च चेतनम् ।

mana: kim syAt_jaDam, brahman, tathA vA_api ca cetanam |

इत्य् एको मम तत्त्व.ज्ञ* निश्चयो ऽन्तर् न जायते ॥३।९६।३६॥

iti_eka:_mama tattva.jJa* nizcaya:_antar na jAyate ||3|96|36||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

मनो हि न जडम् राम न_अपि चेतनताम् गतम् ।

mana:_hi na jaDam, rAma, na_api cetanatAm gatam |

म्लाना_अजडा तदा दृष्टिर् मन* इत्य्_एव कथ्यते ॥३।९६।३७॥

mlAnA_a-jaDA tadA dRSTi:_mana* iti_eva kathyate ||3|96|37||

मध्ये सद्.असत: रूपम् प्रतिभूतम् य dx _आविलम् ।

madhye sat_asata:_rUpam pratibhUtam yat_Avilam |

जागत: कारणम् नाम तद् एतच् चित्तम् उच्यते ॥३।९६।३८॥

jAgata: kAraNam nAma tat_etat_cittam ucyate ||3|96|38||

शाश्वतेन_एक-रूपेण निश्चयेन विना स्थिति: ।

zAzvatena_eka-rUpeNa nizcayena vinA sthiti: |

येन सा चित्तम् इत्य्_उक्ता तस्माज् जातिम् इदम् जगत् ॥३।९६।३९॥

yena sA cittam iti_uktA tasmAt_jAtim idam jagat ||3|96|39||

जड.अजड-दृशोर् मध्ये दोला-रूपम् स्व.कल्पनम् ।

jaDa.ajaDa-dRzo:_madhye dolA-rUpam sva.kalpanam |

यच् चितो म्लान-रूपिण्यास् तद् एतन् मन* उच्यते ॥३।९६।४०॥

yat_cita:_mlAna-rUpiNyA: tat_etat_mana* ucyate ||3|96|40||

चिन् नि:स्पन्दो हि मलिन: कलङ्क-विकल.अन्तरम् ।

मन* इत्य्_उच्यते, राम, न जडम् न च चिन्मयाम् ॥३।९६।४१॥

cit_ni:spanda:_hi malina: kalaGka-vikala.antaram |

mana* iti_ucyate, rAma, na jaDam na ca cit.mayAm ||3|96|41||

तस्य_इमानि विचित्राणि नामानि कलितान्य्_अलम् ।

tasya_imAni vicitrANi nAmAni kalitAni_alam |

अहम्कार-मनोनो-बुद्धि-जीव.आद्यानि_इतराण्य्_अपि ॥३।९६।४२॥

ahamkAra-mana:_buddhi-jIva.AdyAni_itarANi_api ||3|96|42||

यथा गच्छति शैलू xSo रूपाण्य् अलम् तथैव हि ।

yathA gacchati zailUSa:_rUpANi_alam tathA_eva hi |

मनो नामान्य् अनेकानि धत्ते कर्म.अन्तरम् व्रजत् ॥३।९६।४३॥

mana:_nAmAni_anekAni dhatte karma.antaram vrajat ||3|96|43||

चित्र.अधिकार-वशतो विचित्रा* विकृत.अभिधा: ।

citra.adhikAra-vazata:_vicitrA* vikRta.abhidhA: |

यथा याति नर: कर्म-वशाद् याति तथा मन: ॥३।९६।४४॥

yathA yAti nara: karma-vazAt_yAti tathA mana: ||3|96|44||

या* एता: कथिता: संज्ञा* माया राघव चेतस: ।

yA* etA: kathitA: saMjJA* mAyA rAghava cetasa: |

एता* एव_अन्यथा प्रोक्ता* वादिभि: कल्पना-शतै: ॥३।९६।४५॥

etA* eva_anyathA proktA* vAdibhi: kalpanA-zatai: ||3|96|45||

स्वभाव.अभिमतम् बुद्धिम् आरोप्य मनसा कृता: ।

svabhAva.abhimatam buddhim Aropya manasA kRtA: |

मनो-बुद्धि.इन्द्रिय.आदीनाम् विचित्रा नाम रीतय: ॥३।९६।४६॥

mana:.buddhi.indriya.AdInAm vicitrA nAma rItaya: ||3|96|46||

मनो हि जडम् अन्यस्य भिन्नम् अन्यस्य जीवत: ।

mana:_hi jaDam anyasya bhinnam anyasya jIvata: |

तथा_अहम्कृतिर् अन्यस्य बुद्धिर् अन्यस्य वादिन: ॥३।९६।४७॥

tathA_ahamkRti:_anyasya buddhi:_anyasya vAdina: ||3|96|47||

अहम्कार-मनो-बुद्धि-दृष्टय: सृष्टि-कल्पना: ।

ahamkAra-mana:-buddhi-dRSTaya: sRSTi-kalpanA: |

एक-रूपतया प्रोक्ता या माया, रघुनन्दन ॥३।९६।४८॥

eka-rUpatayA proktA yA mAyA, raghunandana ||3|96|48||

नैयायिकैर् इतरथा तादृशै: परिकल्पिता: ।

naiyAyikai:_itarathA tAdRzai: parikalpitA: |

अन्यथा कल्पिता: सांख्यैश् चार्वाकैर् अपि च_अन्यथा ॥३।९६।४९॥

anyathA kalpitA: sAMkhyai:_cArvAkai:_api ca_anyathA ||3|96|49||

जैमिनीयैश् च_अर्हतैश् च बौद्धैश् वैशेषिकैस् तथा ।

jaiminIyai:_ca_arhatai:_ca bauddhai:_vaizeSikai:_tathA |

अन्यैर् अपि विचित्रैस् तै: पाञ्च-रात्र.आदिभिस् तथा ॥३।९६।५०॥

anyai:_api vicitrai:_tai: pAJca-rAtra.Adibhi:_tathA ||3|96|50||

सर्वै:_एव च गन्तव्यम् तै: पदम् परमार्थिकम् ।

sarvai:_eva ca gantavyam tai: padam paramArthikam |

विचित्रम् देश-काल.उत्थै: परम् एकम् इव_अध्व.गै: ॥३।९६।५१॥

vicitram deza-kAla.utthai: param ekam iva_adhva.gai: ||3|96|51||

अज्ञानात् परमार्थस्य विपरीत.अवबोधत: ।

ajJAnAt paramArthasya viparIta.avabodhata: |

केवलम् विवदन्त्य् एते विकल्पैर् ल्पै:_आरुरुक्षव: ॥३।९६।५२॥

kevalam vivadanti_ete vikalpai:_ArurukSava: ||3|96|52||

स्व.मार्गम् अभिशंसन्ति वादिनश् चित्रया दृशा ।

sva.mArgam abhizaMsanti vAdina:_citrayA dRzA |

विचित्र-देश-काल.उत्था* मार्गम् स्वम् पथिका* इव ॥३।९६।५३॥

vicitra-deza-kAla.utthA: mArgam svam pathikA: iva ||3|96|53||

तैर् मिथ्या, राघव, प्रोक्ता: कर्म-मानस-चेतसाम् ।

tai:_mithyA, rAghava, proktA: karma-mAnasa-cetasAm |

स्व.विकल्प.अर्पितैर् अर्थै: स्वा: स्वा* वैचित्र्य-युक्तय: ॥३।९६।५४॥

sva.vikalpa.arpitai:_arthai: svA: svA* vaicitrya-yuktaya: ||3|96|54||

यथा_एव पुरुष: स्नान-दान.अदान.आदिका: क्रिया: ।

yathA_eva puruSa: snAna-dAna.adAna.AdikA: kriyA: |

कुर्वन् तत्-कर्तृ-वैचित्र्यम् एति तद्वद् इदम् मन: ॥३।९६।५५॥

kurvan tat-kartR-vaicitryam eti tadvat_idam mana: ||3|96|55||

विचित्र-कार्य-वशतो नाम-भेदेन कर्तृता ।

vicitra-kArya-vazata:_nAma-bhedena kartRtA |

मन: सम्प्रोच्यते जीव-वासना-कर्म-नामभि: ॥३।९६।५६॥

mana: samprocyate jIva-vAsanA-karma-nAmabhi: ||3|96|56||

चित्तम् एव_इदम् अखिलम् सर्वेण_एव_अनुभूयते ।

cittam eva_idam akhilam sarveNa_eva_anubhUyate |

अ-चित्तो हि नरो लोकम् पश्यन्न् अपि न पश्यति ॥३।९६।५७॥

a-citta:_hi nara:_lokam pazyan*_api na pazyati ||3|96|57||

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा शुभ.अशुभम् ।

zrutvA spRSTvA ca dRSTvA ca bhuktvA ghrAtvA zubha.azubham |

अन्तर्-हर्षम् विषादम् च समनस्को हि विन्दति ॥३।९६।५८॥

antar-harSam viSAdam ca samanaska:_hi vindati ||3|96|58||

आलोक* इव रूपाणाम् अर्थानाम् कारणम् मन: ।

Aloka* iva rUpANAm arthAnAm kAraNam mana: |

बध्यते बद्ध-चित्तो हि मुक्त-चित्तो हि मुच्यते ॥३।९६।५९॥

badhyate baddha-citta:_hi mukta-citta:_hi mucyate ||3|96|59||

तज् जडानाम् परम् विद्धि जडम् येन_उच्यते मन: ।

tat_jaDAnAm param viddhi jaDam yena_ucyate mana: |

न च_अवगच्छति जडम् मनो यस्य हि मुच्यते ॥३।९६।६०॥

na ca_avagacchati jaDam mana:_yasya hi mucyate ||3|96|60||

न चेतनम् न च जडम् यद् इदम् प्रोत्थितम् मन: ।

na cetanam na ca jaDam yat_idam pra.utthitam mana: |

विचित्र-सुख-दु:ख.ईहम् जगद् अभ्युदितम् तदा ॥३।९६।६१॥

vicitra-sukha-du:kha.Iham jagat_abhyuditam tadA ||3|96|61||

एक-रूपे हि मनसि संसार: प्रविलीयते ।

eka-rUpe hi manasi saMsAra: pra.vilIyate |

उप.आविलम् कारणम् तैर् भ्रान्त्या जगद् उप.स्थितम् ॥३।९६।६२॥

upa.Avilam kAraNam tai:_bhrAntyA jagat_upa.sthitam ||3|96|62||

अजडम् हि मनो राम संसारस्य न कारणम् ।

a.jaDam hi mana:,_rAma, saMsArasya na kAraNam |

जडम् च_उपल-धर्म_अपि संसारस्य न कारणम् ॥३।९६।६३॥

jaDam ca_upala-dharmA_api saMsArasya na kAraNam ||3|96|63||

न चेतनम् न च जडम् तस्माज् जगति, राघव ।

na cetanam na ca jaDam tasmAt_jagati, rAghava |

मन: कारणम् अर्थानाम् रूपाणाम् इव भासनम् ॥३।९६।६४॥

mana: kAraNam arthAnAm rUpANAm iva bhAsanam ||3|96|64||

चित्ताद् ऋते ऽन्यद् यद्य्_अस्ति तद् अचित्तस्य किम् जगत् ।

cittAt_Rte_anyat_yadi_asti tat_acittasya kim jagat |

सर्वस्य भूत-जातस्य समग्रम् प्रविलीयते ॥३।९६।६५॥

sarvasya bhUta-jAtasya samagram pravilIyate ||3|96|65||

नाना-कर्म-वशावेशान् मनो नाना.अभिधेयताम् ।

nAnA-karma-vazAvezAn_mana:_nAnA.abhidheyatAm |

एकम् विचित्रताम् एति कालो नाना यथा.ऋतुभि: ॥३।९६।६६॥

ekam vicitratAm eti kAla:_nAnA yathA.Rtubhi: ||3|96|66||

यदि नाम_अ-मनस्कारम् अहम्कार.इन्द्रिय-क्रिया: ।

yadi nAma_a-manaskAram ahamkAra.indriya-kriyA: |

क्षोभयन्ति शरीरम् तत् सन्तु जीव.आदय: किल ॥३।९६।६७॥

kSobhayanti zarIram tat santu jIva.Adaya: kila ||3|96|67||

दर्शनेषु तु ये प्रोक्ता* भेदा* मनसि तर्कत: ।

darzaneSu tu ye proktA* bhedA* manasi tarkata: |

क्वचित् क्वचिद् वाद-करैर् अपवाद-करै: किल ॥३।९६।६८॥

kvacit kvacit_vAda-karai:_apavAda-karai: kila ||3|96|68||

ते हि राम न बुध्यन्ते विशिष्यन्ते न च क्वचित् ।

te hi rAma na budhyante viziSyante na ca kvacit |

सर्वा* हि शक्तयो देवे विद्यन्ते सर्वगा* यत: ॥३।९६।६९॥

sarvA: hi zaktaya:_deve vidyante sarvagA: yata: ||3|96|69||

यदैव खलु शुद्धायाम् मनाग्_अपि हि संविद: ।

yadA_eva khalu zuddhAyAm manAk_api hi saMvida: |

जडा_एव शक्तिर् उदिता तदा वैचित्र्यम् आगतम् ॥३।९६।७०॥

jaDA_eva zakti:_uditA tadA vaicitryam Agatam ||3|96|70||

ऊर्ण-नाभाद् यथा तन्तुर् जायते चेतनाज् जड: ।

UrNa-nAbhAt_yathA tantu:_jAyate cetanAt_jaDa: |

नित्य-प्रबुद्धात् पुरुषाद् ब्रह्मण: प्रकृतिस् तथा ॥३।९६।७१॥

nitya-prabuddhAt puruSAt_brahmaNa: prakRti:_tathA ||3|96|71||

अविद्या-वशतश् चित्त-भावना: स्थितिम् आगता: ।

avidyA-vazata:_citta-bhAvanA: sthitim AgatA: |

चिति पर्याय-शब्दा* हि भिन्नास् ते न_इह वादिनाम् ॥३।९६।७२॥

citi paryAya-zabdA* hi bhinnA:_te na_iha vAdinAm ||3|96|72||

जीवो मनश् च ननु बुद्धिर् अहम्कृति zx चेति

jIva:_mana:_ca nanu buddhi:_ahamkRti:_ceti_

एवम् प्रथाम् उपगता_इयम् अनिर्मला चित् ।

evam prathAm upagatA_iyam a-nirmalA cit |

सा_एषा_उच्यते जगति चेतन-चित्त-जीव=

sA_eSA_ucyate jagati cetana-citta-jIva=

सम्ज्ञा=गणेन किल न_अस्ति विवाद* एष: ॥३।९६।७३॥

samjJA=gaNena kila na_asti vivAda* eSa: ||3|96|73||

॥

३०९७

fm3097

+++

FM.Canto 3.96

Vasishtha said—

3.96.1

Raama said--

Sir

I would like you to tell me

—at great length—

about the form of Manas the Mind, whether it is

substantial o/r insubstantial form

...

please

Vasishtha said—

03 04 05 06 07 08 09 10 11 12 13 14 15

Raama said--

Vasishtha said—

17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35

Raama said--

Vasishtha said--

37 38 39 40 41 42 43 44

These Terms

which have been described by me to you, Raaghava, pertain to Chetas.Sentience, the Affective Awareness

and are defined differently by adherents of hundreds of different doctrines

*jd. We find this exemplified in translations that make <saMkalpa> "desire",

alttho the term also indicates "disdain" and "indifference" also.

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fm3096 1.sp15..17 some Technical Terms .z73.docx

Jiva Das

unread,

Feb 22, 2021, 8:25:40 PM2/22/21

to yoga vasishtha

FM.3.96 SOME TECHNICAL TERMS 1.SP15-17

सर्ग ३.९६

वसिष्ठ उवाच ।

vasiSTha* uvAca |

मनो हि भावना.मात्रम् भावना स्पन्द*धर्मिणी ।

mana:_hi bhAvanA.mAtram bhAvanA spanda.dharmiNI |

क्रिया तद् भाविता.रूपम् फलम् सर्वो ऽनुधावति ॥३।९६।१॥

kriyA tat_bhAvitA.rUpam phalam sarva:_anudhAvati ||3|96|1||

राम* उवाच ।

rAma* uvAca |

विस्तरेण मम ब्रह्मन् जडस्य अप्य् अजड.आकृते: ।

vistareNa mama brahman jaDasya_api_ajaDa.AkRte: |

रूपम् आरूढ.संकल्पम् मनसो वक्तुम् अर्हसि ॥३।९६।०२॥

rUpam ArUDha.saMkalpam manasa:_vaktum arhasi ||3|96|2||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

अनन्तस्य_आत्म.तत्त्वस्य सर्व.शक्तेर् महात्मनः ।

anantasya_Atma.tattvasya sarva.zakte:_mahAtmana: |

संकल्प.शक्ति=रचितम् यद् रूपम् तन् मनो विदु: ॥३।९६।०३॥

saMkalpa.zakti=racitam yat_rUpam tat_mana:_vidu: ||3|96|3||

भावः सद्.असतोर् मध्ये नृणाम् चलति यश् चल: ।

bhAva: sat.asato:_madhye nRNAm calati ya:_cala: |

कलन.उन्मुखताम् यातस् तद्.रूपम् मनसो विदु: ॥३।९६।०४॥

kalana.unmukhatAm yAta:_tat.rUpam manasa:_vidu: ||3|96|4||

न_अहम् वेद.अवभास.आत्मा कुर्वाणो ऽस्मि_इति निश्चयः ।

na_aham veda.avabhAsa.AtmA kurvANa:_asmi_iti nizcaya: |

तस्माद् एकान्त.कलनस् तद् रूपम् मनसो विदु: ॥३।९६।०५॥

tasmAt_ekAnta.kalana:_tat_rUpam manasa:_vidu: ||3|96|5||

कल्पना.आत्मिकया कर्म.शक्त्या विरहितम् मनः ।

kalpanA.AtmikayA karma.zaktyA virahitam mana: |

न सम्भवति लोके ऽस्मिन् गुण.हीनो गुणी यथा ॥३।९६।०६॥

na sambhavati loke_asmin guNa.hIna:_guNI yathA ||3|96|6||

यथा वह्न्य्_औष्ण्ययो: सत्ता न सम्भवति भिन्नयो: ।

yathA vahni_auSNyayo: sattA na sambhavati bhinnayo: |

तथैव कर्म.मनसोस् तथा_आत्म.मनसोर् अपि ॥३।९६।७॥

tathA_eva karma.manaso:_tathA_Atma.manaso:_api ||3|96|7||

स्वेन_एव चित्त.रूपेण कर्मणा फल*धर्मिणा ।

svena_eva citta.rUpeNa karmaNA phala.dharmiNA |

संकल्प.एक.शरीरेण नाना.विस्तर.शालिना ॥३।९६।०८॥

saMkalpa.eka.zarIreNa nAnA.vistara.zAlinA ||3|96|8||

इदम् ततम् अनेक.आत्म मायामयाम् अ.कारणम् ।

idam tatam aneka.Atma mAyAmayAm a.kAraNam |

विश्वम् विगत.विन्यासम् वासना.कल्पना.आकुलम् ॥३।९६।०९॥

vizvam vigata.vinyAsam vAsanA.kalpanA.Akulam ||3|96|9||

या येन वासना यत्र सता_इव_आरोपिता यथा ।

yA yena vAsanA yatra satA_iva_AropitA yathA |

सा तेन फल.सूस् तत्र तदेव प्राप्यते तथा ॥३।९६।१०॥

sA tena phala.sU:_tatra tat_eva prApyate tathA ||3|96|10||

कर्म बीजम् मनःस्पन्द: कथ्यते ऽथ_अनुभूयते ।

karma bIjam mana:spanda: kathyate_atha_anubhUyate |

क्रियास् तु विविधास् तस्य शाखाश् चित्र.फला:_तरो: ॥३।९६।११॥

kriyA:_tu vividhA:_tasya zAkhA:_citra.phalA:_taro: ||3|96|11||

मनो यद् अनु.संधत्ते तत् कर्म.इन्द्रिय.वृत्तयः ।

mana:_yat_anu.saMdhatte tat karma.indriya.vRttaya: |

सर्वा: सम्पादयन्त्य् एतास् तस्मात् कर्म मनः स्मृतम् ॥३।९६।१२॥

sarvA: sampAdayanti_etA:_tasmAt karma mana: smRtam ||3|96|12||

मनो बुद्धिर् अहम्कारश् चित्तम् कर्म_अथ कल्पना ।

mana:_buddhi:_ahamkAra:_cittam karma_atha kalpanA |

संसृतिर् वासना विद्या प्रयत्न: स्मृतिर् एव च ॥३।९६।१३॥

saMsRti:_vAsanA vidyA prayatna: smRti:_eva ca ||3|96|13||

इन्द्रियम् प्रकृतिर् माया क्रिया च_इति_इतरा* अपि ।

indriyam prakRti:_mAyA kriyA ca_iti_itarA: api |

चित्रा: शब्द.उक्तयो ब्रह्मन् संसार.भ्रम.हेतवः ॥३।९६।१४॥

citrA: zabda.uktaya:_, brahman, saMsAra.bhrama.hetava: ||3|96|14||

काकतलीय.योगेन त्यक्त.स्फार.दृग्.आकृते: ।

kAkatalIya.yogena tyakta.sphAra.dRk.AkRte: |

चितेश् चेत्य.अनुपातिन्या: कृताः पर्याय.वृत्तयः ॥३।९६।१५॥

cite:_cetya.anupAtinyA: kRtA: paryAya.vRttaya: ||3|96|15||

राम* उवाच ।

rAma* uvAca |

परायाः संविदो ब्रह्मन् एताः पर्याय.वृत्तयः ।

parAyA: saMvida:,_brahman, etA: paryAya.vRttaya: |

कल्प्यमान.विचित्र.अर्था: कथम् रूढिम् अपागताः ॥३।९६।१६॥

kalpyamAna.vicitra.arthA: katham rUDhim apAgatA: ||3|96|16||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

गता_इव स.कलङ्कत्वम् कदाचित् कल्पना.आत्मकम् ।

gatA_iva sa.kalaGkatvam kadA.cit kalpanA.Atmakam |

उन्मेष.रूपिणी नाना तदैव हि मनःस्थिता ॥३।९६।१७॥

unmeSa.rUpiNI nAnA tadA_eva hi mana:sthitA ||3|96|17||

भावनाम् अनुसंधान* यदा निश्चित्य संस्थिता ।

bhAvanAm anusaMdhAna* yadA nizcitya saMsthitA |

तदा_एषा प्रोच्यते बुद्धिर् इयत्ता.ग्रहण.क्षमा ॥३।९६।१८॥

tadA_eSA procyate buddhi:_iyattA.grahaNa.kSamA ||3|96|18||

यदा मिथ्या_अभिमानेन सत्ताम् कल्पयति स्वयम् ।

yadA mithyA_abhimAnena sattAm kalpayati svayam |

अहम्कार.अभिमानेन प्रोच्यते भव.बन्धनी ॥३।९६।१९॥

ahamkAra.abhimAnena procyate bhava.bandhanI ||3|96|19||

इदम् त्यक्त्वा_इदम् आयाति बालवत् पेलवा यदा ।

idam tyaktvA_idam AyAti bAlavat pelavA yadA |

विचारम् सम्परित्यज्य तदा सा चित्तम् उच्यते ॥३।९६।२०॥

vicAram sam.parityajya tadA sA cittam ucyate ||3|96|20||

यदा स्पन्द.एक*धर्मत्वात् कर्तुर् या शून्य.शंसिनि ।

yadA spanda.eka.dharmatvAt kartu:_yA zUnya.zaMsini |

आधावति स्पन्द.फलम् तदा कर्म_इत्य् उदाहृता ॥३।९६।२१॥

AdhAvati spanda.phalam tadA karma_iti_udAhRtA ||3|96|21||

काकतालीय.योगेन त्यक्त्वा_एक.घन.निश्चयम् ।

kAkatAlIya.yogena tyaktvA_eka.ghana.nizcayam |

यदा_ईहितम् कल्पयति भावम् तेन_इह कल्पना ॥३।९६।२२॥

yadA_Ihitam kalpayati bhAvam tena_iha kalpanA ||3|96|22||

पूर्व.दृष्टम् अदृष्टम् वा प्राग्.दृष्टम् इति निश्चयै: ।

pUrva.dRSTam adRSTam vA prAk.dRSTam iti nizcayai: |

यदैव_ईहाम् विद्यते ऽन्त:_तदा स्मृतिर् उदाहृता ॥३।९६।२३॥

yadA_eva_IhAm vidyate_anta:_tadA smRti:_udAhRtA ||3|96|23||

यदा पदार्थ.शक्तीनाम् सम्भूक्तानाम् इव_अम्बरे ।

yadA padArtha.zaktInAm sambhUktAnAm iva_ambare |

वसत्य् अस्तमिता_अन्या_ईहा वासना_इति तदा_उच्यते ॥३।९६।२४॥

vasati_astamitA_anyA_IhA vAsanA_iti tadA_ucyate ||3|96|24||

अस्य_आत्म.तत्त्वम् विमलम् द्वितीया दृष्टिर् अङ्किता ।

asya_Atma.tattvam vimalam dvitIyA dRSTi:_aGkitA |

जाता ह्य्_अविद्यमाना_इव तदा विद्या_इति कथ्यते ॥३।९६।२५॥

jAtA hi_avidyamAnA_iva tadA vidyA_iti kathyate ||3|96|25||

स्फुरत्य् आत्म.विनाशाय विस्मारयति तत्.पदम् ।

sphurati_Atma.vinAzAya vismArayati tat.padam |

मिथ्या.विकल्प.जालेन तन्.मलम् परिकल्प्यते ॥३।९६।२६॥

mithyA.vikalpa.jAlena tan.malam parikalpyate ||3|96|26||

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा विमृश्य च ।

zrutvA spRSTvA ca dRSTvA ca bhuktvA ghrAtvA vimRzya ca |

इन्द्रम् आनन्दयत्य् एषा तेन_इन्द्रियम् इति स्मृतम् ॥३।९६।२७॥

indram Anandayati_eSA tena_indriyam iti smRtam ||3|96|27||

सर्वस्य दृश्य.जालस्य परमात्मन्य् अलक्षिते ।

sarvasya dRzya.jAlasya paramAtmani_alakSite |

प्रकृतत्वेन भावानाम् लोके प्रकृतिर् उच्यते ॥३।९६।२८॥

prakRtatvena bhAvAnAm loke prakRti:_ucyate ||3|96|28||

सद् असत्ताम् नयत्य् आशु सत्ताम् वा सत्त्वम् अञ्जसा ।

sat_asattAm nayati_Azu sattAm vA sattvam aJjasA |

सत्ता.असत्ता.विकल्पो ऽयम् तेन माया_इति कथ्यते ॥३।९६।२९॥

sattA.asattA.vikalpa:_ayam tena mAyA_iti kathyate ||3|96|29||

दर्शन.श्रवण.स्पर्श.रसन.घ्राण=कर्मभि: ।

darzana.zravaNa.sparza.rasana.ghrANa=karmabhi: |

क्रिया_इति कथ्यते लोके कार्य.कारणताम् गता ॥३।९६।३०॥

kriyA_iti kathyate loke kArya.kAraNatAm gatA ||3|96|30||

चितेश् चेत्य.अनुपातिन्या गतायाः स.कलङ्कताम् ।

cite:_cetya.anupAtinyA gatAyA: sa.kalaGkatAm |

प्रस्फुरत्_रूप*धर्मिण्या एताः पर्याय.वृत्तयः ॥३।९६।३१॥

prasphurat_rUpa.dharmiNyA etA: paryAya.vRttaya: ||3|96|31||

चित्तताम् उपयाताया* गतायाः प्रकृतम् पदम् ।

cittatAm upayAtAyA* gatAyA: prakRtam padam |

स्वैर् एव संकल्प.शतैर् भृशम् रूढिम् उपागताः ॥३।९६।३२॥

svai:_eva saMkalpa.zatai:_bhRzam rUDhim upAgatA: ||3|96|32||

चेतनीय.कलङ्क.अङ्काज् जाड्य.जाल.अनुपातिनी ।

cetanIya.kalaGka.aGkAt_jADya.jAla.anupAtinI |

संख्या.विभाग.कलना स्व.वैकल्प.आकुला_इव चित् ॥३।९६।३३॥

saMkhyA.vibhAga.kalanA sva.vaikalpa.AkulA_iva cit ||3|96|33||

जीव* इत्य् उच्यते लोके मन* इत्य् अपि कथ्यते ।

jIva* iti_ucyate loke mana* iti_api kathyate |

चित्तम् इत्य् उच्यते सा_एव बुद्धिर् इत्य् उच्यते तथा ॥३।९६।३४॥

cittam iti_ucyate sA_eva buddhi:_iti_ucyate tathA ||3|96|34||

नाना.संकल्प.कलिलम् पर्याय.निचयम् बुधाः ।

nAnA.saMkalpa.kalilam paryAya.nicayam budhA: |

वदन्त्य् अस्याः कलङ्किन्याश् च्युतायाः परमात्मनः ॥३।९६।३५॥

vadanti_asyA: kalaGkinyA:_cyutAyA: paramAtmana: ||3|96|35||

राम* उवाच ।

rAma* uvAca |

मनः किम् स्याज् जडम् ब्रह्मन् तथा वा_अपि च चेतनम् ।

mana: kim syAt_jaDam, brahman, tathA vA_api ca cetanam |

इत्य् एको मम तत्त्व.ज्ञ* निश्चयो ऽन्तर् न जायते ॥३।९६।३६॥

iti_eka:_mama tattva.jJa* nizcaya:_antar na jAyate ||3|96|36||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

मनो हि न जडम् राम न_अपि चेतनताम् गतम् ।

mana:_hi na jaDam, rAma, na_api cetanatAm gatam |

म्लाना_अजडा तदा दृष्टिर् मन* इत्य् एव कथ्यते ॥३।९६।३७॥

mlAnA_a.jaDA tadA dRSTi:_mana* iti_eva kathyate ||3|96|37||

मध्ये सद्.असत: रूपम् प्रतिभूतम् य dx _आविलम् ।

madhye sat_asata:_rUpam pratibhUtam yat_Avilam |

जागत: कारणम् नाम तद् एतच् चित्तम् उच्यते ॥३।९६।३८॥

jAgata: kAraNam nAma tat_etat_cittam ucyate ||3|96|38||

शाश्वतेन_एक.रूपेण निश्चयेन विना स्थिति: ।

zAzvatena_eka.rUpeNa nizcayena vinA sthiti: |

येन सा चित्तम् इत्य् उक्ता तस्माज् जातिम् इदम् जगत् ॥३।९६।३९॥

yena sA cittam iti_uktA tasmAt_jAtim idam jagat ||3|96|39||

जड.अजड.दृशोर् मध्ये दोला.रूपम् स्व.कल्पनम् ।

jaDa.ajaDa.dRzo:_madhye dolA.rUpam sva.kalpanam |

यच् चितो म्लान.रूपिण्यास् तद् एतन् मन* उच्यते ॥३।९६।४०॥

yat_cita:_mlAna.rUpiNyA: tat_etat_mana* ucyate ||3|96|40||

चिन् नि:स्पन्दो हि मलिनः कलङ्क.विकल.अन्तरम् ।

cit_ni:spanda:_hi malina: kalaGka.vikala.antaram |

मन* इत्य् उच्यते, राम, न जडम् न च चिन्मयाम् ॥३।९६।४१॥

mana* iti_ucyate, rAma, na jaDam na ca cit.mayAm ||3|96|41||

तस्य_इमानि विचित्राणि नामानि कलितान्य् अलम् ।

tasya_imAni vicitrANi nAmAni kalitAni_alam |

अहम्कार.मनोनो.बुद्धि.जीव.आद्यानि_इतराण्य्_अपि ॥३।९६।४२॥

ahamkAra.mana:_buddhi.jIva.AdyAni_itarANi_api ||3|96|42||

यथा गच्छति शैलू So रूपाण्य् अलम् तथैव हि ।

yathA gacchati zailUSa:_rUpANi_alam tathA_eva hi |

मनो नामान्य् अनेकानि धत्ते कर्म.अन्तरम् व्रजत् ॥३।९६।४३॥

mana:_nAmAni_anekAni dhatte karma.antaram vrajat ||3|96|43||

चित्र.अधिकार.वशतो विचित्रा* विकृत.अभिधाः ।

citra.adhikAra.vazata:_vicitrA* vikRta.abhidhA: |

यथा याति नर: कर्म.वशाद् याति तथा मनः ॥३।९६।४४॥

yathA yAti nara: karma.vazAt_yAti tathA mana: ||3|96|44||

या* एताः कथिताः संज्ञा* माया राघव चेतसः ।

yA* etA: kathitA: saMjJA* mAyA rAghava cetasa: |

एता* एव_अन्यथा प्रोक्ता* वादिभि: कल्पना.शतैः ॥३।९६।४५॥

etA* eva_anyathA proktA* vAdibhi: kalpanA.zatai: ||3|96|45||

स्वभाव.अभिमतम् बुद्धिम् आरोप्य मनसा कृताः ।

svabhAva.abhimatam buddhim Aropya manasA kRtA: |

मनो.बुद्धि.इन्द्रिय.आदीनाम् विचित्रा नाम रीतयः ॥३।९६।४६॥

mana:.buddhi.indriya.AdInAm vicitrA nAma rItaya: ||3|96|46||

मनो हि जडम् अन्यस्य भिन्नम् अन्यस्य जीवत: ।

mana:_hi jaDam anyasya bhinnam anyasya jIvata: |

तथा_अहम्कृतिर् अन्यस्य बुद्धिर् अन्यस्य वादिनः ॥३।९६।४७॥

tathA_ahamkRti:_anyasya buddhi:_anyasya vAdina: ||3|96|47||

नैयायिकैर् इतरथा तादृशै: परिकल्पिताः ।

naiyAyikai:_itarathA tAdRzai: parikalpitA: |

अन्यथा कल्पिताः सांख्यैश् चार्वाकैर् अपि च_अन्यथा ॥३।९६।४९॥

anyathA kalpitA: sAMkhyai:_cArvAkai:_api ca_anyathA ||3|96|49||

जैमिनीयैश् च_अर्हतैश् च बौद्धैश् वैशेषिकैस् तथा ।

jaiminIyai:_ca_arhatai:_ca bauddhai:_vaizeSikai:_tathA |

अन्यैर् अपि विचित्रैस् तैः पाञ्च.रात्र.आदिभिस् तथा ॥३।९६।५०॥

anyai:_api vicitrai:_tai: pAJca.rAtra.Adibhi:_tathA ||3|96|50||

सर्वैः_एव च गन्तव्यम् तैः पदम् परमार्थिकम् ।

sarvai:_eva ca gantavyam tai: padam paramArthikam |

विचित्रम् देश.काल.उत्थैः परम् एकम् इव_अध्व.गैः ॥३।९६।५१॥

vicitram deza.kAla.utthai: param ekam iva_adhva.gai: ||3|96|51||

अज्ञानात् परमार्थस्य विपरीत.अवबोधत: ।

ajJAnAt paramArthasya viparIta.avabodhata: |

केवलम् विवदन्त्य् एते विकल्पैर् त्यैर् आरुरुक्षवः ॥३।९६।५२॥

kevalam vivadanti_ete vikalpai:_ArurukSava: ||3|96|52||

स्व.मार्गम् अभिशंसन्ति वादिनश् चित्रया दृशा ।

sva.mArgam abhizaMsanti vAdina:_citrayA dRzA |

विचित्र.देश.काल.उत्था* मार्गम् स्वम् पथिका* इव ॥३।९६।५३॥

vicitra.deza.kAla.utthA: mArgam svam pathikA: iva ||3|96|53||

तैर् मिथ्या, राघव, प्रोक्ताः कर्म.मानस.चेतसाम् ।

tai:_mithyA, rAghava, proktA: karma.mAnasa.cetasAm |

स्व.विकल्प.अर्पितैर् अर्थैः स्वाः स्वा* वैचित्र्य.युक्तयः ॥३।९६।५४॥

sva.vikalpa.arpitai:_arthai: svA: svA* vaicitrya.yuktaya: ||3|96|54||

यथा_एव पुरुषः स्नान.दान.अदान.आदिकाः क्रियाः ।

yathA_eva puruSa: snAna.dAna.adAna.AdikA: kriyA: |

कुर्वन् तत्.कर्तृ.वैचित्र्यम् एति तद्वद् इदम् मनः ॥३।९६।५५॥

kurvan tat.kartR.vaicitryam eti tadvat_idam mana: ||3|96|55||

विचित्र.कार्य.वशतो नाम.भेदेन कर्तृता ।

vicitra.kArya.vazata:_nAma.bhedena kartRtA |

मनः सम्प्रोच्यते जीव.वासना.कर्म.नामभि: ॥३।९६।५६॥

mana: samprocyate jIva.vAsanA.karma.nAmabhi: ||3|96|56||

चित्तम् एव_इदम् अखिलम् सर्वेण_एव_अनुभूयते ।

cittam eva_idam akhilam sarveNa_eva_anubhUyate |

अ.चित्तो हि नरो लोकम् पश्यन्न् अपि न पश्यति ॥३।९६।५७॥

a.citta:_hi nara:_lokam pazyan*_api na pazyati ||3|96|57||

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा शुभ.अशुभम् ।

zrutvA spRSTvA ca dRSTvA ca bhuktvA ghrAtvA zubha.azubham |

अन्तर्.हर्षम् विषादम् च समनस्को हि विन्दति ॥३।९६।५८॥

antar.harSam viSAdam ca samanaska:_hi vindati ||3|96|58||

आलोक* इव रूपाणाम् अर्थानाम् कारणम् मनः ।

Aloka* iva rUpANAm arthAnAm kAraNam mana: |

बध्यते बद्ध.चित्तो हि मुक्त.चित्तो हि मुच्यते ॥३।९६।५९॥

badhyate baddha.citta:_hi mukta.citta:_hi mucyate ||3|96|59||

तज् जडानाम् परम् विद्धि जडम् येन_उच्यते मनः ।

tat_jaDAnAm param viddhi jaDam yena_ucyate mana: |

न च_अवगच्छति जडम् मनो यस्य हि मुच्यते ॥३।९६।६०॥

na ca_avagacchati jaDam mana:_yasya hi mucyate ||3|96|60||

न चेतनम् न च जडम् यद् इदम् प्रोत्थितम् मनः ।

na cetanam na ca jaDam yat_idam pra.utthitam mana: |

विचित्र.सुख.दु:ख.ईहम् जगद् अभ्युदितम् तदा ॥३।९६।६१॥

vicitra.sukha.du:kha.Iham jagat_abhyuditam tadA ||3|96|61||

एक.रूपे हि मनसि संसार: प्रविलीयते ।

eka.rUpe hi manasi saMsAra: pra.vilIyate |

उप.आविलम् कारणम् तैर् भ्रान्त्या जगद् उप.स्थितम् ॥३।९६।६२॥

upa.Avilam kAraNam tai:_bhrAntyA jagat_upa.sthitam ||3|96|62||

अजडम् हि मनो राम संसारस्य न कारणम् ।

a.jaDam hi mana:,_rAma, saMsArasya na kAraNam |

जडम् च_उपल*धर्म_अपि संसारस्य न कारणम् ॥३।९६।६३॥

jaDam ca_upala.dharmA_api saMsArasya na kAraNam ||3|96|63||

न चेतनम् न च जडम् तस्माज् जगति, राघव ।

na cetanam na ca jaDam tasmAt_jagati, rAghava |

मनः कारणम् अर्थानाम् रूपाणाम् इव भासनम् ॥३।९६।६४॥

mana: kAraNam arthAnAm rUpANAm iva bhAsanam ||3|96|64||

चित्ताद् ऋते ऽन्यद् यद्य्_अस्ति तद् अचित्तस्य किम् जगत् ।

cittAt_Rte_anyat_yadi_asti tat_acittasya kim jagat |

सर्वस्य भूत.जातस्य समग्रम् प्रविलीयते ॥३।९६।६५॥

sarvasya bhUta.jAtasya samagram pravilIyate ||3|96|65||

नाना.कर्म.वशावेशान् मनो नाना.अभिधेयताम् ।

nAnA.karma.vazAvezAn_mana:_nAnA.abhidheyatAm |

एकम् विचित्रताम् एति कालो नाना यथा.ऋतुभि: ॥३।९६।६६॥

ekam vicitratAm eti kAla:_nAnA yathA.Rtubhi: ||3|96|66||

यदि नाम_अ.मनस्कारम् अहम्कार.इन्द्रिय.क्रियाः ।

yadi nAma_a.manaskAram ahamkAra.indriya.kriyA: |

क्षोभयन्ति शरीरम् तत् सन्तु जीव.आदयः किल ॥३।९६।६७॥

kSobhayanti zarIram tat santu jIva.Adaya: kila ||3|96|67||

दर्शनेषु तु ये प्रोक्ता* भेदा* मनसि तर्कत: ।

darzaneSu tu ye proktA* bhedA* manasi tarkata: |

क्वचित् क्वचिद् वाद.करैर् अपवाद.करैः किल ॥३।९६।६८॥

kvacit kvacit_vAda.karai:_apavAda.karai: kila ||3|96|68||

ते हि राम न बुध्यन्ते विशिष्यन्ते न च क्वचित् ।

te hi rAma na budhyante viziSyante na ca kvacit |

सर्वा* हि शक्तयो देवे विद्यन्ते सर्वगा* यत: ॥३।९६।६९॥

sarvA: hi zaktaya:_deve vidyante sarvagA: yata: ||3|96|69||

यदैव खलु शुद्धायाम् मनाग्_अपि हि संविदः ।

yadA_eva khalu zuddhAyAm manAk_api hi saMvida: |

जडा_एव शक्तिर् उदिता तदा वैचित्र्यम् आगतम् ॥३।९६।७०॥

jaDA_eva zakti:_uditA tadA vaicitryam Agatam ||3|96|70||

ऊर्ण.नाभाद् यथा तन्तुर् जायते चेतनाज् जड: ।

UrNa.nAbhAt_yathA tantu:_jAyate cetanAt_jaDa: |

नित्य.प्रबुद्धात् पुरुषाद् ब्रह्मण: प्रकृतिस् तथा ॥३।९६।७१॥

nitya.prabuddhAt puruSAt_brahmaNa: prakRti:_tathA ||3|96|71||

अविद्या.वशतश् चित्त.भावनाः स्थितिम् आगताः ।

avidyA.vazata:_citta.bhAvanA: sthitim AgatA: |

चिति पर्याय.शब्दा* हि भिन्नास् ते न_इह वादिनाम् ॥३।९६।७२॥

citi paryAya.zabdA* hi bhinnA:_te na_iha vAdinAm ||3|96|72||

जीवो मनश् च ननु बुद्धिर् अहम्कृतिश् चेति

jIva:_mana:_ca nanu buddhi:_ahamkRti:_ceti_

एवम् प्रथाम् उपगता_इयम् अनिर्मला चित् ।

evam prathAm upagatA_iyam a.nirmalA cit |

सा_एषा_उच्यते जगति चेतन.चित्त.जीव=

sA_eSA_ucyate jagati cetana.citta.jIva=

सम्ज्ञा=गणेन किल न_अस्ति विवाद* एषः ॥३।९६।७३॥

samjJA=gaNena kila na_asti vivAda* eSa: ||3|96|73||

॥

*o*ॐ*m*

*VASISHTHA said—*

मनो हि भावनामात्रम् भावना स्पन्द*धर्मिणी ।

mana:_hi bhAvanA.mAtram bhAvanA spanda.dharmiNI |

क्रिया तद् भावितारूपम् फलम् सर्वो ऽनुधावति ॥३।९६।१॥

kriyA tat_bhAvitA.rUpam phalam sarva:_anudhAvati ||3|96|1||

.

*Since *

*Manas the Mind is the measured mode of Feeling *

*Feeling assumes the quality of vibrant activity *

*.*

*that kriyA.Activity assumes the form of what is to come *

&

*everything follows as its fruit*

*. *

manas.*Manas.Mind.*:_hi.*for/indeed =* bhAvanA*.Feeling*.mAtram /
bhAvanA*.Feeling
= * spanda*.vibrant.energy*.dharmi*.lawful/dutiful/virtuous/pious.x.*NI /
kriyA*.Action/activity* tat.*that *bhavitA/bhavitR.*future/what's.to.be
<http://s.to.be>*.rUpa.*form*.m = phala*.fruit*.m sarva.*all/every*
:_anudhAvati.*experiencing*

*. *

*vlm.1 VASISHTHA said:—The mind is mere thought, and thought is the mind in
motion (literally, having the property of fluctuation). Its actions are

directed by the nature of the thoughts (lit.according to the nature of the

objects of thought); and the result of the acts is felt by every body in
his mind.

*vwv.462/1. Mind is indeed mere thought. Thought is activity having the
characteristic of vibration (or movement). Everyone pursues the result in
the form of the future (manifestation) of that (activity).

*sv. Mind is only perception; and perception is movement in consciousness.
The expression of this movement is action, and fruition follows this.

*VA: mana:_hi bhAvanA.mAtram bhAvanA spanda.rUpiNI | kriya
tad.bhAvitA.rUpam phalam sarvo.'nudhAvati [3096001] . jd. All my texts
(including vwv) have "spanda.dharmiNI". Is this an error, or is there

another transcription with this reading ???

*RÂMA asked—*

विस्तरेण मम ब्रह्मन् जडस्य अप्य् अजड.आकृते: ।

vistareNa mama brahman jaDasya_api_ajaDa.AkRte: |

रूपम् आरूढ.संकल्पम् मनसो वक्तुम् अर्हसि ॥३।९६।०२॥

rUpam ArUDha.saMkalpam manasa:_vaktum arhasi ||3|96|2||

.

*Sir *

*I would like you to tell me*

*—at great length—*

*about the form of Manas the Mind, whether it is*

* substantial o/r insubstantial form*

*... *

*please*

*! *

*by.with the* vistara.*spreading/extensive/expansive*.eNa
mama.*my/mine**.my/mine,
Brahmin, *= *of *jaDa*.inert/solid.*sya api*.tho/even*.*even/tho. + *a.
*.not/without+*.jaDa*.inert/thick/substantial + *

AkRti*.shape/embodiment + *e: *= *rUpa*.form + *m

ArUDha.*ridden.by/sitting.on <http://ridden.by/sitting.on> + *saMkalpa*.Concept
. arisen/reached.as <http://reached.as> a concept = *manas.*Manas.Mind + *
sas.*he/it* vaktum*.to.say + *arhasi* .you ott *

*. *

* Note on spelling: The vicious "ough" has been properly modernized to

*thott (thought), *ott (ought), *thru (through), *tho (though), *enuf

(enough), &c.

English "or" has two senses, the 'exclusive [o/r]' & the 'inclusive [o&r]'.

theus o/r y = either or y (but not both) // o&r y = o/r y (or both).

*vlm.2. Ráma said:—Sir, I pray you will explain in length, regarding the
immaterial mind as opposed to the material body, and its inseparable
property of will or volition (contrary to the inertness of dull matter).

*AS: Please tell me in detail, the nature of mind engaged in formulating

actions (ArUDha.saMkalpa), even though it is material . jaDa, yet has the
form of non.material . ajaDa.AkRtiH. Thus the doubt is that even though
mind is part of the perishable world, it seems to share the divine spark .

the power of saMkalpa, and Rama wishes to learn how this happens.

*jd: I take a different reading here. We are looking at manas.Mind.

It is the self.containing repository of

buddhi.Intellect, and citta Affection, and ahamkAra Egoity.

This comprehensive Mind has a rUpa.Form.

What *rAma wants to know, is the kind of Form.

Is it solid, inert, like a stone?

or does it manifest some sort of spanda.Vibration

(from the motions of electrons in the notions of the brain)?

or is it a perceptual concept? ¶ saMkalpa is, in the YV, a very important
technical term, and will be more closely defined in many sargas to come.

**by.with the* vistara.*spreading/extensive/expansive*.eNa
mama.*my/mine**.my/mine,
Brahmin, *= *of *jaDa*.inert/solid.*sya api*.tho/even*.*even/tho. + *a.
*.not/without+*.jaDa*.inert/thick/substantial + *

AkRti*.shape/embodiment + *e: *= *rUpa*.form + *m ArUDha.*ridden.by/sitting.on
<http://ridden.by/sitting.on> + *saMkalpa*.Concept . arisen/reached.as
<http://reached.as> a concept = *manas.*Manas.Mind + *sas.*he/it*
vaktum*.to.say
+ *arhasi* .you ott *

*VASISHTHA said—*

अनन्तस्य_आत्म.तत्त्वस्य सर्व.शक्तेर् महात्मनः ।

anantasya_Atma.tattvasya sarva.zakte:_mahAtmana: |

संकल्प.शक्ति=रचितम् यद् रूपम् तन् मनो विदु: ॥३।९६।०३॥

saMkalpa.zakti=racitam yat_rUpam tat_mana:_vidu: ||3|96|3||

.

*of the unbounded Self/Thatness,*

*of the All.Power, the Great.Self,*

*as a form which is a construction of conceptual power *

*That is called*

*manas.Mind *

.

ananta*.boundless/endless**/infinite*.sya AtmA.*Aatmaa.self*.tattva.
*truth/effectivity*.sya *of* sarva.*all/every*.zakti*.power*.e: mahAtma.
*great.Self*.na: = saMkalpa*.Concept*.zakti*.power*=racita.
*produced/constructed*.m yad.*what/which* rUpa.*form*.m tat.*that/it/he*
manas*.Mind* vidus.*they.know*

.

*vwv.*_*.., the all.powerful Supreme Spirit, created by its power of
thought (or will).*_*.. They regard that as the mind which is the form
produced by the will.power of the all.powerful infinite principle of the

Self which is the Supreme Spirit.

*sv.2.3 Mind is an intention arising in the omnipotent and infinite

consciousness.

*AS: This one was indeed harder, mainly because it seems to be fighting
with unnamed arguments without specifying them. I don't see much

significant being said, though(:)). *VA . sir, I pray tell me in detail

about notion of mind, which takes form of inert objects, yet being

non.inert? *AS: The sentence is: jaDasya api ajaD*a.A*kRte: manasa:
ArUDha.saMkalpam rUpam vistareNa mama vaktum arhasi. Thus, it means, please

tell me in detail, the nature of mind engaged in formulating actions

(ArUDha.saMkalpa), even though it is material . jaDa, yet has the form of
non.material . ajaD*a.A*kRtiH. Thus the doubt is that even though mind is
part of the perishable world, it seems to share the divine spark . the

power of saMkalpa, and Rama wishes to learn how this happens.

*jd: I take a different reading here. We are looking at manas.Mind. It is

the self.containing repository of buddhi.Intellect, and #citta Affection,

and #ahamkAra Egoity. This comprehensive Mind has a Rûpa Form. What *rAma
wants to know, is the kind of Form. Is it solid, inert, like a stone? or
does it manifest some sort of Spanda Vibration (from the motions of
electrons to the motions of thought)? or is it a perceptual concept? ¶
saMkalpa is, in the YV, a very important technical term, and will be more
closely defined in many sargas to come.

#*ArUDha* . mounted, ascended, bestridden (as a horse &c); risen; raised

up, elevated on high; undertaken; reached, brought to (often used in
compounds e.g indriya.ArUDha, brought under the cognizance of the senses,

perceived); having reached or attained, come into (a state); ArUDham . the
mounting, arising . y1017.024

#*jaDa* has many Engl. equivalents, but no one word comprehends them all. A

corpse is jaDa—inert and stiff. The mind of an ignorant person is
jaDa—dull, stupid. When frozen, ice becomes jaDa—dense, unmoving. And so on
….

*vwv.1078/3 That is considered as the mind [manas] which is the form of the

Infinite Principle of the Self, the all.powerful Supreme Spirit, created by

its power of thought (or will). *vwv.453/3 They regard that as the mind

which is the form produced by the will.power of the all.powerful infinite

principle of the Self which is the Supreme Spirit.

.??source . Mind is an intention arising in the omnipotent and infinite

consciousness. It stands between the real and the unreal, as it were, but

inclined towards comprehension. Though non.different from the infinite
consciousness, it thinks that it is. Though non.doing, it thinks it does.

Such is the mind, and these qualities are inseparable from the mind. Even
so the jiva and the mind are inseparable.

*vlm.3. Vasishtha replied:—The nature of the mind is known to be composed
of the property of Volition, which is an attribute of the infinite and
almighty power of the Supreme soul. (i.e. The mind is the volitive
principle of the soul).

*sv.2.3 Mind is an intention arising in the omnipotent and infinite
consciousness.

*ananta*.boundless/endless**/infinite*.sya AtmA.*Aatmaa.self*.tattva.
*truth/effectivity*.sya *of* sarva.*all/every*.zakti*.power*.e: mahAtma.
*great.Self*.na: =saMkalpa*.Concept*.zakti*.power*=racita.
*produced/constructed*.m yad.*what/which* rUpa.*form*.m tat.*that/it/he*
manas*.Mind* vidus.*they.know*

kalana.unmukhatAm yAta:_tat.rUpam manasa:_vidu: ||3|96|4||

.

*between the states of So and not.So*

*what moves as the motions of men*

*has come to creative expansion *

*wherefore they know it as a "That.formation" of Mind*

*: *

*the state of Imagination *

*o.p.e.n.i.n.g*

*from which *

*a That.formation of Mind *

*is known*

*. *

bhAva*.State/becoming *sat*.being.so+*a.*.not/without+*sat*.being.so+*
o:_madhye*.amidst/between + of the * nR*.huMans+*NAm calat
*.stirring/moving+*i ya:*.what/which+*

cala*.moving/stirring/variable.x *: = kalana.*effecting/producing**.x *
unmukha.*facing/looking.at/regarding.x <http://looking.at/regarding.x> *tA*.x
*m +

yAta*.having.come/gone.to <http://gone.to>+*: = tat.*that.one. *rUpa.
*form.m* manas.*Manas.Mind + *sa:.*he/that* . vidu*.they know.to.be
<http://know.to.be> +*:*. *

*. *

??? vwv reads quite differently.

and vlm goes wild...

*vwv. They consider that as the form of the mind, which moving (or
unsteady) state of men throbs [calati trembles. cp. `carati / `calati]

between existence and non.existence, gone.to [cala: a stirring ] to the

state of readiness for grasping (objects) [cp. `kalana / `karaNa]

*vlm.4. The mind is known to be of the form of that self moving principle,
which determines the dubitation of men between the affirmative and negative
sides: (as whether it is so or not dwikotika). i.e. The principle of
rationality or the Reasoning faculty, consisting of the two great
alternatives; viz. 1 The principle of contradiction: or of two
contradictory propositions of which one is true, and the other untrue, i.e.
Is, or, is not 2.Raison determinantic? or determining by a priori
reasoning, as, why so and not otherwise.

* bhAva*.State/becoming *sat*.being.so+*a.*.not/without+*sat*.being.so+*
o:_madhye*.amidst/between + of the * nR*.huMans+*NAm calat
*.stirring/moving+*i ya:*.what/which+* cala*.moving/stirring/variable.x *:
= kalana.*effecting/producing**.x *unmukha.*facing/looking.at/regarding.x
<http://looking.at/regarding.x> *tA*.x *m yAta*.having.come/gone.to
<http://gone.to>+*: = tat.*that.one. *rUpa.*form.m* manas.*Manas.Mind + *
sa:.*he/that* . vidu*.they know.to.be <http://know.to.be> +*:*. *

न_अहम् वेद.अवभास.आत्मा कुर्वाणो ऽस्मि_इति निश्चयः ।

na_aham veda.avabhAsa.AtmA kurvANa:_asmi_iti nizcaya: |

तस्माद् एकान्त.कलनस् तद् रूपम् मनसो विदु: ॥३।९६।०५॥

tasmAt_ekAnta.kalana:_tat_rUpam manasa:_vidu: ||3|96|5||

.

na*.no/not* aham.*I* veda.avabhaasa.Atma.*self*.a . *not I a veda.illumined
soul = *

kurvaaNas asmi iti.*so/"thus"* nizcaya*.uncertainty/doubt*: *. working I
am, no.doubt.about.it <http://no.doubt.about.it> =* tasmaat*.thence/from.that
+* ekaanta*. *kalana.*effecting/producing *: tat.*that.one.*ruupa.*form+*m
manas.*Manas.Mind+*sa: vidus*.they know.to.be <http://know.to.be>*

*. *

veda

avabhAsa

kurvANa:

asmi

ekAnta

.

*vwv.460/5. They consider that as the form of the mind which is the firm
belief, namely, "(Though) of the nature of knowledge, I do not know. I am
doing. Hence, I am one perpetually grasping (objects)."

*vlm.5. The mind is known to be of the form of Ego, which is ignorant of
the self manifesting soul of God; and believes itself as the subject of its
thoughts and actions.

*sv.5 Though non.different from the infinite consciousness, it thinks that
it is. Though non.doing, it thinks it does.

कल्पना.आत्मिकया कर्म.शक्त्या विरहितम् मनः ।

kalpanA.AtmikayA karma.zaktyA virahitam mana: |

न सम्भवति लोके ऽस्मिन् गुण.हीनो गुणी यथा ॥३।९६।०६॥

na sambhavati loke_asmin guNa.hIna:_guNI yathA ||3|96|6||

.

*kalpanA.Imagining*

*by its nature*

*is karma.Power.*

*Deprived of it,*

*the Mind does not become*

*in this world*

*How to qualify what's without qualities*

*?*

*by.with the* kalpanA.*creating/imagining.Atmika.Âtmic/re.self.*yA *karma.*
zakti*.power.*yA virahita.*deprived/abandoned.*m manas.*Mind * = na*.no/not
*sambhavat.*manifest/becoming.*i loka.*world/people.*e asmin*.here/in.this *
guNa.*quality/virtue.*hIna*.without*: guNa.*quality/virtue.*I yathA*.as/how*

.

*vwv.2164/6 A mind bereft of the power of action in the form of imagination
(or will) [kalpanA] does not exist in this world, as a thing possessed of
qualities does not exist without such qualities.

*vlm.6. The mind is of the nature of imagination (Kalpaná, which is ever
busy in its operations: hence the inactivity of the mind is as impossible
in this world, as the insapience of the sapient man. (Imagination is an
active faculty, representing the phenomena of the internal and external
worlds, Sir W Hamilton. It is an operation of the mind consisting of
manifold functions, such as;—1. of receiving by the faculty of conception.
2. of retaining by the faculty of memory. 3. of recalling by the power of
reproductive fancy; 4. of combining by productive fancy. In modern
philosophy, it is the power of apprehending ideas, and combining them into
new forms).

*sv.6.7 Such is the mind, and these qualities are inseparable from the

mind. Even so the jiva and the mind are inseparable.

*vwv.2164/6 A mind bereft of the power of action in the form of imagination
(or will) [kalpanA] does not exist in this world, as a thing possessed of
qualities does not exist without such qualities.

** by.with the* kalpanA.*creating/imagining.Atmika.Âtmic/re.self.*yA
*karma.*zakti*.power.*yA virahita.*deprived/abandoned.*m manas.*Mind *
= na*.no/not
*sambhavat.*manifest/becoming.*i loka.*world/people.*e asmin*.here/in.this *
guNa.*quality/virtue.*hIna*.without*: guNa.*quality/virtue.*I yathA*.as/how*

यथा वह्न्य्.औष्ण्ययो: सत्ता न सम्भवति भिन्नयो: ।

yathA vahni.auSNyayo: sattA na sambhavati bhinnayo: |

तथैव कर्म.मनसोस् तथा_आत्म.मनसोर् अपि ॥३।९६।७॥

tathA_eva karma.manaso:_tathA_Atma.manaso:_api ||3|96|7||

.

*Fire and Heat*

*—in their state of Being.So—*

*are not different things*

*.*

*nor are*

*karma and manas.Mind,*

*nor too*

*the self and Mind*

*.*

yathA.*as/when *vahni*.x *auSNya*.*yo: sattaa na*.no/not *sambhavat.
*manifest/becoming.*i bhinna*.*yo: = tathA*.thus/thatwise *eva *karma*.mana*.x
*so: = tathA*.x * Atma*.x *mana*.x *so:_api

*. *

vahni.*fire/flame*

auSNya

sattA*.x * = na sambhavat*.x *i bhinna*.x *yo: = tathA*.x *

eva*.indeed\only*/*very*

*.x * *karma*.mana*.x *so: = tathA*.x * Atma*.x *mana*.x *so:_api

*. *

*vlm.7. As there is no difference in the essence of fire and heat; so there
is no difference whatever between mind and its activity, and so betwixt the
mind and soul (i.e. the living soul).

*vwv.2165/7 As the existence of separated fire and heat does not happen,
so, also, (the separation) of action and the mind and the individual soul
and the mind (does not happen).

स्वेन_एव चित्त.रूपेण कर्मणा फल*धर्मिणा ।

svena_eva citta.rUpeNa karmaNA phala.dharmiNA |

संकल्प.एक.शरीरेण नाना.विस्तर.शालिना ॥३।९६।०८॥

saMkalpa.eka.zarIreNa nAnA.vistara.zAlinA ||3|96|8||

इदम् ततम् अनेक.आत्म मायामयाम् अ.कारणम् ।

idam tatam aneka.Atma mAyAmayAm a.kAraNam |

विश्वम् विगत.विन्यासम् वासना.कल्पना.आकुलम् ॥३।९६।०९॥

vizvam vigata.vinyAsam vAsanA.kalpanA.Akulam ||3|96|9||

.

*with its own chitta.Affected.form*

*with karmas that bear fruit*

*with one conceptual body possessed of various extensions*

*…*

*this many.selfed expanse,*

*this causeless mAyA.made universe*

*expands and disperses its imagined mess of vAsanA.matrixes*

*.*

svena*.w.Urself* eva*.indeed\only*/*very by/with* citta.*Chitta/Affective
mind*.rUpa.*form*.eNa karma*.Karma/causality*.NA phala*.fruit*.dharmi*.x*.NA
saMkalpa*.Concept*.eka.*only/one*.zarIra*.body*.eNa nAnA*.various*.vistAra
*.extension/expanse*.zAli*.x*.nA idam*.this.here* tata*.x*.m aneka.
*not.one/several*.AtmA.*Aatmaa.self* mAyA*.Illusion*.maya*.made*.Am akAraNa
*.causeless*.m vizva.*universe*.m vigata*.gone.away/disappeared*.vinyAsa.
*arrangement/order*.m vAsanA*.Imprint/Habituation*.kalpana
*.imagining/fashioning*.Akula.*crowded*.m

*. *

*vwv. This objective world, manifold in nature, full of illusion,
causeless, devoid of arrangement and confounded by the imaginations
(arising from) desires (or mental impressions), is spreat_out by one's own
action if the form of thought, having the characteristic of (producing)
results, with imagination alone as its body and endowed with various minute
details.

*AS. vizvam is described to have its own "mind.form" and its own fruitful
actions, it has a unique creative .saMkalpa body, spreat_across multiple
bodies (anekAtma)*_*..

* svena*.w.Urself* eva*.indeed\only*/*very by/with* citta.*Chitta/Affective
mind*.rUpa.*form*.eNa karma*.Karma/causality*.NA phala*.fruit*.dharmi*.x*.NA
saMkalpa*.Concept*.eka.*only/one*.zarIra*.body*.eNa nAnA*.various*.vistAra
*.extension/expanse*.zAli*.x*.nA idam*.this.here* tata*.x*.m aneka.
*not.one/several*.AtmA.*Aatmaa.self* mAyA*.Illusion*.maya*.made*.Am akAraNa
*.causeless*.m vizva.*universe*.m vigata*.gone.away/disappeared*.vinyAsa.
*arrangement/order*.m vAsanA*.Imprint/Habituation*.kalpana
*.imagining/fashioning*.Akula.*crowded*.m

या येन वासना यत्र सता_इव_आरोपिता यथा ।

yA yena vAsanA yatra satA_iva_AropitA yathA |

सा तेन फल.सूस् तत्र तदेव प्राप्यते तथा ॥३।९६।१०॥

sA tena phala.sU:_tatra tat_eva prApyate tathA ||3|96|10||

.

yA*.who/which.f.* yena.*by/with.which.whom* vAsanA*.Imprint/Habituation*
yatra*.where* sat.*Real/Being.So*.A iva*.like/as.if* Aropita
*.raised\placed.upon.x*.A yathA*.so/in.this.way* = sA*.she/that**.f.* tena.
*by/with.that* phala.*fruit*.sU.*getting*: tatra*.**there/then* tat.
*that/it/he* eva*.indeed\only*/*very* prApyate*.is.got* tathA*.thus*

.

However the vAsanA.Trace seems charged with reality,

just in that way it bears its fruit,

what it gets.

*vwv. By what, where and in which manner,

any desire is superimposed (on the mind) by an existent thing as it were,

that (desire) is obtained, as if bringing forth the fruit,

by that, there, then and in that manner.

*vlm.10. Whoever has set his desire in any thing as if it were a reality,
finds the same to be attended with the like fruit as he hat_expected of it.

*vlm.10. Whoever has set his desire in any thing as if it were a reality,
findst[typo for finds? he the same to be attended with the like fruit as he
hat_expected of it. (It means either that Association of ideas in the mind,
introducing as by a chord; a train of kindred consecutive ideas, which are
realised by their constant repetition, or that the primary desires of our
nature, which are not factitious, but rising from our constitutions, are
soon satisfied).

*sv.10.12 Whatever the mind thinks of, the organs of action strive to

materialise: hence, again, mind is action.

#*sU . !!! cf. *#*su. !!! *

*** yA*.who/which.f.* yena.*by/with.which.whom* vAsanA*.Imprint/Habituation*
yatra*.where* sat.*Real/Being.So*.A iva*.like/as.if* Aropita
*.raised\placed.upon.x*.A yathA*.so/in.this.way* = sA*.she/that**.f.* tena.
*by/with.that* phala.*fruit*.sU.*getting*: tatra*.**there/then* tat.
*that/it/he* eva*.indeed\only*/*very* prApyate*.is.got* tathA*.thus*

कर्म बीजम् मनःस्पन्द: कथ्यते ऽथ_अनुभूयते ।

karma bIjam mana:spanda: kathyate_atha_anubhUyate |

क्रियास् तु विविधास् तस्य शाखाश् चित्र.फला:_तरो: ॥३।९६।११॥

kriyA:_tu vividhA:_tasya zAkhA:_citra.phalA:_taro: ||3|96|11||

.

*the seed *

*of karma is*

*Mind's vibration,*

*—so they say, and so too it's experienced—*

*and its manifold activities are the branches of a tree *

*with many strange fruits*

*|| *

*karma + * bIja*.seed+*m manas.*Manas.Mind+*: spanda*.vibrant activity +* =
kathya*.x *te atha*.&then/so + * anubhUya*.xx + *te = kriyA*.xx + *: tu*.but
+ * vividha.*various+.*A: tasya*.of.that.one +* = zAkha*.x *A:_citra*.x *
phala*.x *A:_taru*.x *o:

*. *

*vwv.2162/11. The seed of action is the movement of the mind (or volition).
It is declared to be so and is alsoexperienced thus. The various (physical)
activities are the branches of that tree with different fruits.

*vlm.11. It is the movement of the mind, which is said,and perceived by us
to be the source of our actions; and the actions of the mind are as various
as the branches, leaves and fruits of trees. (So it is said, the tree of
desire has the mind for its seed, which gives force to the action of bodily
organs, resembling its branches; and the activities of the body, are the
causes which fructify the tree of desire).

*sv.10.12 Whatever the mind thinks of, the organs of action strive to

materialise: hence, again, mind is action.

*jd.11 . karma bIjam mana:spanda: . *the seed of *karma is the vibration of
Mind *= kathyate . *so it is said *= atha anubhUyate . *and so it is also
experienced *= kriyA: tu vividhA: tasya . *and its manifold activities *=
zAkhA: citra.phalA: taro: . *the branches of the tree, with their
various/strange fruits.*

मनो य*द्* *अ*नु.संधत्ते तत् कर्म.इन्द्रिय.वृत्तयः ।

mana:_yat_anu.saMdhatte tat karma.indriya.vRttaya: |

सर्वा: सम्पादयन्त्य् एतास् तस्मात् कर्म मनः स्मृतम् ॥३।९६।१२॥

sarvA: sampAdayanti_etA:_tasmAt karma mana: smRtam ||3|96|12||

.

manas yat_anusaMdhatte . *What the Mind directs itself toward *.

tat karmendriya.vRttaya: . *that is the motions/functions of the
Karmendriya Action.organs* .

sarvA: sampAdayanty etA: . *all these things happen* .

tasmAt karma mana: smRtam . *thus *karma is regarded as manas.Mind*

.

*what the Mind directs itself toward *

*is thru the functions of the karma.indriya.Action.organs *

*sarvA: sampAdayanty etA: *

*all these things happen. *

*From That *karma is remembered as manas.Mind*

*. *

*vlm.12. Whatever is determined by the mind, is readily brought into
performance by the external organs of action (Karmendriya); thus because
the mind is the cause of action, it is identified with the effect. (By the
law of the similarity of the cause and effect, in the growth of one seed
from another. Or that the efficient cause a quo, is the same with the

final.propter.quod by inversion of the causa.cognosendi.—in the effect

being taken for the cause).

*sv Whatever the mind thinks of, the organs of action strive to
materialise: hence, again, mind is action.

मनो बुद्धिर् अहम्कारश् चित्तम् कर्म_अथ कल्पना ।

mana:_buddhi:_ahamkAra:_cittam karma_atha kalpanA |

संसृतिर् वासना विद्या प्रयत्न: स्मृतिर् एव च ॥३।९६।१३॥

saMsRti:_vAsanA vidyA prayatna: smRti:_eva ca ||3|96|13||

.

*Manas.Mind *

*is*

*buddhi*Intellect–the analytic mind,*

*+ *

*ahamkAra."I"dentity**—egoity,*

*+ *

*citta.Affective mind . the Feeling mind*

*.*

**karma *

*is *

*its kalpanA*Formulation,*

*saMsRti*Evolution,*

*vAsanA*Conditioning,*

*vidyA*knowing,*

*prayatna*Effort*

*—hard work—*

*as.well.as <http://as.well.as> *smRti *Memory*

*. *

mana:_buddhi:_ahamkAra: = cittam karma_atha kalpanA = saMsRti:_vAsanA vidyA
= prayatna: smRti:_eva ca

*. *

mana:_buddhi:_ahamkAra

cittam karma_atha kalpanA

saMsRti:_vAsanA vidyA

prayatna: smRti

*. *

sv.*_*.. words without corresponding reality: the sole reality is the

infinite consciousness in which these concepts are conceived to exist.

**vlm.13. The mind, understanding, egoism, intellect, action and

imagination, together with memory, or retentiveness, desire, ignorance,
exertion and memory, are all synonyms of the mind. (The powers of the mind,
constitute the mind itself). *

*jd. *these and what follows are NOT synonyms of Mind *

*but the saMsAra.bhrama.hetava: of the next verse, *

*the causes of the *saMsAric delusion. *

*jd.13 . मनस् #manas Mind is बुद्धिः buddhi.Intellect . analytic mind
अहंकारः #ahamkAra "I".dentity . egoity चित्तम् #citta Affective mind .

feeling mind. कर्म अथ कल्पना *karma is #kalpanA Imagining, संसृतिः #saMsRti
Evolution वासना #vAsanA Trace conditioning विद्या #vidyA knowing प्रयत्नः

#prayatna Effort, hard work स्मृतिः एव च as.well.as #*smRti Memory.

इन्द्रियम् प्रकृतिर् माया क्रिया च_इति_इतरा* अपि ।

indriyam prakRti:_mAyA kriyA ca_iti_itarA: api |

चित्रा: शब्द.उक्तयो ब्रह्मन् संसार.भ्रम.हेतवः ॥३।९६।१४॥

citrA: zabda.uktaya:_, brahman, saMsAra.bhrama.hetava: ||3|96|14||

.

*indriya*Organism,*

*prakRti*Nature,*

**mAyA*Illusion,*

*&*

*kriyA*Activity*

*—*

*there are other versions too*

*defining limits, *

**brAhmaNa,*

*in the causes of the *saMsAric Delusion*

*.*

indriya*.sense.organ.x *m prakRti*.xx:+* mAyA*.Illusion+* kriyA*.x *
ca*.and/also
+* iti*.so/thus . +* itara*.x *A api.*even/tho. +* citra.*image/pictures+*A:
zabda*.word\sound *ukti*.x *aya:*,* *Brahmin,*
*amsaara.Convolution+*bhrama*.delusion
+*hetu*.cause+*ava:

*. *

prakRti

mAyA*.Illusion+*

kriyA

itara

citra.*image/picture*

*z*abda*.word\sound*

ukti

bhrama*.delusion*

hetu*.cause*

*. *

*vlm.14. So also sensation, nature, delusion and actions, are words applied
to the mind for bewilderment of the understanding. Many words for the same
thing, are misleading from its true meaning).

*sv.13.14 However, mind, intellect, egotism, individualised consciousness,

action, fancy, birth and death, latent tendencies, knowledge, effort,
memory, the senses, nature, *mAyA or illusion, activity and such other
words are but words without corresponding reality: the sole reality is the
infinite consciousness in which these concepts are conceived to exist.

काकतलीय.योगेन त्यक्त.स्फार.दृग्.आकृते: ।

kAkatalIya.yogena tyakta.sphAra.dRk.AkRte: |

चितेश् चेत्य.अनुपातिन्या: कृताः पर्याय.वृत्तयः ॥३।९६।१५॥

cite:_cetya.anupAtinyA: kRtA: paryAya.vRttaya: ||3|96|15||

.

kAkatalIya.yogena *. it's a case of the Coconut Crow = *

tyakta.sphAra.dRg.AkRte: cite: cetya.anupAtinyA: kRtA:

paryAyavRttaya:

.

kAkatalIya

yoga

tyakta

sphAra

dRg

AkRta

citi

cetya

anupAti

paryAya

vRtti

.

*vlm.15. The simultaneous collision of many sensations, (like the Kákátáli
sanyoga), diverts the mind from its clear sight of the object of its
thought, and causes it to turn about in many ways.

*sv. When, thus veiled by nescience, the same consciousness views diversity
in an agitated state and identifies objects as such, it is known as mind.
[def. mana:sthiti]

.? The present development of the conceptual creation is kAkatAlIya.yogena

by pure accident. It is indeed disappointing. ||3|96|y3.96.15, 4.54.7||.
kAkatAlIya = example of crow and tree.

*vlm.15. The simultaneous collision of many sensations, (like the Kákátáli
sanyoga), diverts the mind from its clear sight of the object of its
thought, and causes it to turn about in many ways.

*sv. When, thus veiled by nescience, the same consciousness views diversity
in an agitated state and identifies objects as such, it is known as mind.
[def. mana:sthiti]

.? The present development of the conceptual creation is kAkatAlIya.yogena

by pure accident. It is indeed disappointing. ||3|96|y3.96.15, 4.54.7||.
kAkatAlIya = example of crow and tree.

*RÂMA said—*

परायाः संविदो ब्रह्मन् एताः पर्याय.वृत्तयः ।

parAyA: saMvida:,_brahman, etA: paryAya.vRttaya: |

कल्प्यमान.विचित्र.अर्था: कथम् रूढिम् अपागताः ॥३।९६।१६॥

kalpyamAna.vicitra.arthA: katham rUDhim apAgatA: ||3|96|16||

.

paraAyA: saMvid*.x *a: brahman*.x * etA: / na itA: paryAya*.x *vRtti*.x *aya:
kalpya*.x *mAna=vicitra*.x *artha*.x *A: katham*.x * rUDhi*.x *m apAgata*.x
*A:

.

*AS . These are not natural consequences (paryAya.vRttaya:) of the ultimate

creative power (of the Brahman), yet they are being formed in multiple
forms, tell me Sir (brahman) how they came to be established. *AS.
Indirectly he is expressing doubt how the absolute power can transform into

the mundane worldly events(:.))

*vlm.16. Ráma asked:—How is it Sir, that so many words with their different
significations, were invented to express the transcendent cause of our
consciousness (the mind), and heap them on the same thing for our confusion
only?

*sv. When, thus veiled by nescience, the same consciousness views diversity
in an agitated state and identifies objects as such, it is known as mind.
[def. mana:sthiti]

*VASISHTHA said—*

गता_इव स.कलङ्कत्वम् कदाचित् कल्पना.आत्मकम् ।

gatA_iva sa.kalaGkatvam kadA.cit kalpanA.Atmakam |

उन्मेष.रूपिणी नाना तदैव हि मनःस्थिता ॥३।९६।१७॥

unmeSa.rUpiNI nAnA tadA_eva hi mana:sthitA ||3|96|17||

.

*as.if gone*

*to a blemished state*

*a bit of somewhen self.imagining*

*a variously expanding formation*

*and then it is Mind.established.*

*vwv. (The Absolute Consciousness), when it has gone, as it were, to a
state with a blemish of the nature of imagination at some time or other,
having the appearance of a manifestation (or expansion) manifoldly, then
indeed it is existing as the mind.

.

gatA iva sa.kalaGkatvam kadA.cit kalpanAtmakam unmeSa.rUpiNI nAnA tadA eva
hi mana:sthitA

.

gata

kadAcit

kalpanAtmaka

unmeSa

rUpi

nAnA

.

*vwv.478/17. (The Absolute Consciousness), when it has gone, as it were, to
a state with a blemish of the nature of imagination at some time or other,
having the appearance of a manifestation (or expansion) manifoldly, then
indeed it is existing as the mind.

* Dasgupta . The first self.conscious activity leading in different

directions is called manas. When, after such oscillating movement, there is
the position of either of the alternatives, as "the thus", it is called
buddhi. When by the false notions of associations of body and soul there is
the feeling of a concrete individual as "I", it is called ahamkAra. When
there is reflective thought associated with the memory of the past and the
anticipations of the future, it is called citta. When the activity is taken
in its actual form as motion or action towards any point, it is called

karma. When, leaving its self.contained state, it desires anything, we have

kalpanA. When the citta turns itself to anything previously seen or unseen,

as being previously experienced, we have*_*.. memory *smRti*_* When certain

impressions are produced in a very subtle, subdued form, dominating all
other inclinations, as if certain attractions or repulsions to certain
things were really experienced, we have the root inclinations
||3|96|'Habits'|| vAsanA. In the realization that there is such a thing as

self.knowledge, and that there is also such a thing as the false and
illusory world.appearance, we have what is called right knowledge vidyA.

When the true knowledge is forgotten and the impressions of the false

world.appearance gain ground, we have what are called the impure states

mala. The functions of the five kinds of cognition please us and are called

the senses indriya. As all world.appearance has its origin and ground in

the highest self, it is called the origin prakRti. As the true state can

neither be called existent nor non.existent, and as it gives rise to all

kinds of appearance, it is called illusion *mAyA. Thus it is the same
appearance that goes by the various names of jIva, manas, citta and buddhi.
||3|96| jIva ity uchyate loke mana ity api kathyate | cittam ity uchyate s'
aiva buddhir ity uchyate tathA ||3|96|y3.96.34||

भावनाम् अनुसंधान* यदा निश्चित्य संस्थिता ।

bhAvanAm anusaMdhAna* yadA nizcitya saMsthitA |

तदा_एषा प्रोच्यते बुद्धिर् इयत्ता.ग्रहण.क्षमा ॥३।९६।१८॥

tadA_eSA procyate buddhi:_iyattA.grahaNa.kSamA ||3|96|18||

.

*when *

*investigating a *bhAvanA Feeling*

*when buddhi.Intellect is fixed in certainty*

*then this Intellect is said to be firmly grasping what is so.*

.

bhAvanAm anusaMdhAna* yadA nizcitya saMsthitA tadA_eSA procyate buddhi:
iyattA.grahaNa.kSamA

.

bhAvanA

anusaMdhAna

yadA

nizcitya

eSA

procyate.

iyattA.

grahaNa

.

*vwv.479/18. W hen it is established in an idea having concluded the
investigation, then it is called the intellect, which is capable of seizing
the limited definition (by discrimination and determination). It is called
intellect here, on account of the clear understanding that "this is in this
manner".

*sv.18 That itself when it is firmly established in the conviction of a
certain perception, is known as intellect (or intelligence). [def. buddhi]

*vlm.18. When man after considering himself and other things comes to
understand them in their true light; he is then said to have his

understanding.buddhi.

bhAvanAm anu*saMd*hAne . *when investigating a bhAvanA*Feeling = *

yadA nizcitya saMsthitA . *when fixed in certainty = *

tadA_eSA procyate buddhi: . *then this is declared an Intellect = *

iyattA.grahaNa.kSamA . *that is *

bhAvanAm anu*saMd*hAna . In investigating a *bhAvanA Feeling .

yadA nizcitya saMsthitA . when it (buddhi) is established with conviction .

tadA eSA procyate buddhi: . then buddhi.Intellect is said to be .

iyattAgrahaNa.kSamA . firmly grasping what is so.

#*iyat* . (only) so much, so big • so heavy • so far • &c. #*iyattA* . the
state of being "this.much " • to such an extent •.• brahmAkAzam anAdyantam
kA iva *iyattA* mama Atmana: | iti nizcayavAn anta:* saM*yag.vyavahRtir
bahi: ||3|96| y6059.014.

यदा मिथ्या_अभिमानेन सत्ताम् कल्पयति स्वयम् ।

yadA mithyA_abhimAnena sattAm kalpayati svayam |

अहम्कार.अभिमानेन प्रोच्यते भव.बन्धनी ॥३।९६।१९॥

ahamkAra.abhimAnena procyate bhava.bandhanI ||3|96|19||

.

*when*

*by false self.conception*

*someone conceives the suchness as hir own "I"dentity.conception*

*s.he is called "being.bound"*.

+

yadA mithyA abhimAnena

*when with false self.conception *

sattA.m kalpayati svayam

*one conceives the suchness as *

ahamkAra.abhimAnena

*with the "I".conception*

procyate bhava.bandhanI

*he is called "being.bound"*

.

yadA

mithyA

abhimAna

sattA

kalpayat.

svayam

ahamkAra

abhimAna

procyate.

bhava.

.

doubting of every thing beside self.existence. Persona est rationalies

naturiae individua substantia. Boethius.

*sv.19 When it ignorantly and foolishly identifies itself as an existent
separate individual, it is known as egotism. [def. ahamkAra]

*vwv.480/19; y7188.006. On account of the idea "I am" existing within, it
is described as ego. When it provides itself with (a distinct) existence
through false conception, then, by virtue of the sense of self (or ego), it
is declared as binding (one) to worldly existence.

*. *

*loosing this,*

*s.he gets this,*

*like a tender child.*

*When Enquiry is ended*

*then it is called citta.Affected.*

jd. As Sherlock Holmes put it, "When all possibilities have been rejected,
what remains is the truth."

*vwv.481/20. When it comes to this (object) having left this one, soft (or
fickle) like a child, totally abandoning investigation (or discrimination),
then it is called Citta or Thought.

sv.20 When it abandons consistent enquiry, allowing itself to play with
countless thoughts coming and going, it is known as individualised

consciousness (or mind.stuff). [def. citta]

idam tyaktvA . This being released .

idam AyAti . this comes .

bAla.vat . like a child .

pelavA yadA . when young .

vicAra.m* samp*arityajya . having abandoned Enquiry .

tadA sA citta.m ucyate . then it is called "#citta" .

*vwv.481/20. When it comes to this (object) having left this one, soft (or
fickle) like a child, totally abandoning investigation (or discrimination),
then it is called Citta or Thought.

*sv.20 When it abandons consistent enquiry, allowing itself to play with
countless thoughts coming and going, it is known as individualised

consciousness (or mind.stuff). [def. citta]

*vlm.20. It is called thought which passes from one object to another in
quick succession, and like the whims of boys, shifts from one thing to
another without forming a right judgement of any. (Thoughts are fickle and
fleeting, and flying from one subject to another, without dwelling long
upon any).

*sv.21 Whereas pure movement in consciousness is karma or action without an
independent doer, when it pursues the fruition of such action, it is known
as karma (action). [def karma]

यदा स्पन्द.एक*धर्मत्वात् कर्तुर् या शून्य.शंसिनि ।

yadA spanda.eka.dharmatvAt kartu:_yA zUnya.zaMsini |

आधावति स्पन्द.फलम् तदा कर्म_इत्य् उदाहृता ॥३।९६।२१॥

AdhAvati spanda.phalam tadA karma_iti_udAhRtA ||3|96|21||

.

*when from the unique quality of spanda.Vibration of the doer,*

*as a promise is fulfilled,*

*there flows.forth the fruit of Spanda,*

*and it is known as "karma"*

*. *

yadA.*when* *from/thru* spanda*.vibrant.energy*.eka.*only/one*.dharmatva*.x*.At
*by/with* kartus*.x* yA*.who/which.f.* zUnya*.empty/void*.zaMsi*.x*.ni
AdhAvati*.x* spanda*.vibrant.energy*.phala*.fruit*.m tadA.*then* karma
*.Karma/causality* iti.*so/"thus"* udAhRta.*declared/called/entitled*.A

.

*vwv. Indicating a void (or a want in itself), when that (Consciousness),
on account of the essential characteristic of the doer being only movement,
runs toward the result of the movement, then it is called Action.

*when. only from the vibrant quality of the doer, *

*something flows.forth to fill the void, *

*it is the fruit of Spanda, called "_karma".*

when स्पन्द.एक*धर्मत्वात् from the quality of Spanda Vibration/movement
alone कर्तुः of the doer या शून्य.शंसिनि what is void.fulfilling . as a
promise is fulfilled आधावति स्पन्द.फलम् flows.forth, the fruit of Spanda तदा

कर्म इत्य् उदाहृता then it is known as "_karma".

*vwv.482/21. Indicating a void (or a want in itself), when that
(Consciousness), on account of the essential characteristic of the doer
being only movement, runs toward the result of the movement, then it is
called Action.

*vlm.21. The mind is identified with acts, done by the exercise of a power
immanent in itself as the agent; and the result of the actions, whether
physical or moral, good or bad, recurs to the mind in their effects. (The
mind is the agent and recipient of the effects of all its various internal
and external actions, such as right or wrong, virtuous or vicious,
praiseworthy or blamable, perfect or imperfect and the like).

*zaMs . #*zaMsin* शंसिन् *.adj..* (Usually at the end of comp) . Praising;

• reciting, uttering, announcing, telling, relating, betraying, predicting,
promising, releasing _KSS. &c

#kR . #*karma . *यदा When स्पन्द.एक*धर्मत्वात् from the quality of Spanda
Vibration/movement alone कर्तुः of the doer या शून्य.शंसिनि what is
void.fulfilling . as a promise is fulfilled आधावति स्पन्द.फलम् flows.forth,

the fruit of Spanda तदा कर्म इत्य् उदाहृता then it is known as "_karma".
y3096.021.

*yadA.*when* *from/thru* spanda*.vibrant.energy*.eka.*only/one*.dharmatva
*.x*.At *by/with* kartus*.x* yA*.who/which.f.* zUnya*.empty/void*.zaMsi*.x*.ni
AdhAvati*.x* spanda*.vibrant.energy*.phala*.fruit*.m tadA.*then* karma
*.Karma/causality* iti.*so/"thus"* udAhRta.*declared/called/entitled*.A

काकतालीय.योगेन त्यक्त्वा_एक.घन.निश्चयम् ।

kAkatAlIya.yogena tyaktvA_eka.ghana.nizcayam |

यदा_ईहितम् कल्पयति भावम् तेन_इह कल्पना ॥३।९६।२२॥

yadA_Ihitam kalpayati bhAvam tena_iha kalpanA ||3|96|22||

.

kAkatAlIya.yogena . *by the example of the Coconut Crow = *

tyaktvA_eka.ghana.nizcayam – *having abandoned the conviction of
One.solidity = *

yadA_Ihitam kalpayati . *when it imagines something desired = *

bhAvam tena_iha kalpanA . *thereby feeling becomes its present
kalpanA.Imagining*

*.*

*kAkatAlIya.yogena . By the example of the Coconut Crow . tyaktvA
eka.ghana.nizcayam . abandoning its one.solid.certainty . yadA Ihitam
kalpayati . when it imagines something desired . bhAvam tena iha kalpanA .
that feeling thereby is present Kalpana Imagining . speculation .

*vwv.483/22. When, abandoning its one firm resolve, it considers the
desired idea (accidentally) in the manner of the crow and the palmyra fruit
(i.e., like the accidental fall of the fruit when a crow alights on the
tree), it is imagination here, on that account.

*vlm.22. The mind is termed fancy for its holding fast on fleeting
phantasies by letting loose its solid and certain truths. It is also the
imagination, for giving various images or to the objects of its

desire.ihita Kalpaná. It is called Kakataliya Sanyoga or accidental

assemblage of fancied objects. It is defined as the agglutinative and
associative power to collect materials for imagination which builds up on
them. (Imaginari est quan rei corporae figuram contemplari. {"To imagine is
to contemplate the body of some thing."} Descartes).

* kAkatAlIya.yogena . *by the example of the Coconut Crow =
*tyaktvA_eka.ghana.nizcayam
– *having abandoned the conviction of One.solidity = *yadA_Ihitam kalpayati
. *when it imagines something desired = *bhAvam tena_iha kalpanA . *thereby
feeling becomes its present kalpanA.Imagining*

पूर्व.दृष्टम् अदृष्टम् वा प्राग्.दृष्टम् इति निश्चयै: ।

pUrva.dRSTam adRSTam vA prAk.dRSTam iti nizcayai: |

यदैव_ईहाम् विद्यते ऽन्त:_तदा स्मृतिर् उदाहृता ॥३।९६।२३॥

yadA_eva_IhAm vidyate_anta:_tadA smRti:_udAhRtA ||3|96|23||

.

what has been seen or what has not,

when it is seen apart,

the wish or work that becomes seen within

is known.as smRti Memory

*.*

*What has been seen or what has not,*

*when it is seen apart,*

*the wish or work that becomes seen within*

*is known.as <http://known.as> *smRti_Memory.*

pUrva.dRSTam a.dRSTam vA . *fully.seen or un.seen *= prAg.dRSTam iti . *as
formerly.seen = *nizcayai: yadA eva . *when with conviction =* IhAm vidyate
antas . *the desire is known within =* tadA *smRti : udAhRtA . *then is is
called smRti*Memory*

*.*

*sv.23 When it entertains the notion "I have seen this before" in relation
to something either seen or unseen, it is known as memory. [def. *smRti ]

*vlm.23. The Memory or retention is that power of the mind, which retains
an image whether known or unknown before, as if it were a certainty known
already; and when it is attended with the effort of recalling it to the
mind, it is termed as remembrance or recollection. (Memory is the
storehouse of ideas preconceived or thought to be known before in the mind.
Retention is the keeping of the ideas got from sensation and reflection.
Remembrance is the spontaneous act of the mind; and recollection and
reminiscence, are intentional acts of the will. All these powers and acts
of the mind, are singly and collectively called the mind itself; as when I
say, I have got it in mind, I may mean, I have it in memory, remembrance
&c. &c.

*vwv.484/23. Whether seen previously or not, when it just directs its
desire (towards the object) within, with the conviction that it was seen
before, then it is called memory.

*VA . when from the force of past enjoyments like in sky (as if without a

cause??), it sees, while its cause ceases???, it is called #vAsanA. *AS:

When, in the space of apparent past experiences (padArtha.zaktInAm*
samb*huktAnAm

iva ambare) it stays abandoning all other desires, it is called vAsanA. The
point is that vAsanA is a desire to experience something that is imagined
to be pleasant, whether this knowledge is born out of past experience or
just a perception of a past experience. This is the reason for the words

sambhuktAnAm iva . as if experienced {in_024}.

*pUrva.dRSTam a.dRSTam vA . *fully.seen or un.seen *= prAg.dRSTam iti . *as
formerly.seen = *nizcayai: yadA eva . *when with conviction =* IhAm vidyate
antas . *the desire is known within =* tadA *smRti : udAhRtA . *then is is
called smRti*Memory*

यदा पदार्थ.शक्तीनाम् सम्भूक्तानाम् इव_अम्बरे ।

yadA padArtha.zaktInAm sambhUktAnAm iva_ambare |

वसत्य् अस्तमिता_अन्या_ईहा वासना_इति तदा_उच्यते ॥३।९६।२४॥

vasati_astamitA_anyA_IhA vAsanA_iti tadA_ucyate ||3|96|24||

.

*When of the enjoyment of the force of objects *

iva ambare

*as [the sun] in the sky *

vasati astamita anyA IhA

*it resides set.into . settles.as <http://settles.as> a different desire *

vAsanA iti tadA ucyate

*it is then called a #vAsanA *

.

yadA.*when of thz *padArtha.*thing\meaning.*zakti*.power.s.*nAm = *of thz *
sambhUkta*.eaten/enjoyed\traversed.A*nAm iva*.like/as.if in *ambara.*sky**.*e
vasati*.dwelling* astamita*.set/ceased/dead*.A anya.*another/other*.A*.x *
IhA*.x* vAsanA*.Imprint/engram+* iti*.so/thus +* tadA*.then/there
*ucyate.*is.said.to.be/called
<http://is.said.to.be/called>*

*. *

*sv.24 When the effects of past enjoyments continue to remain in the field
of consciousness though the effects themselves are unseen, it is known as
latent tendency (or potentiality). [def. vAsanA]

*vlm.24. The appetence which resides in the region of the mind, for
possession of the objects of past enjoyment; as also the efforts of the
mind for attainment of other things, are called its desires. (Appetites or
desires are—common to all, and are sensitive and rational, irascible &c.
Vide Reed and Stewart. The mind is the same as desire; as when I say, I
have a mind to do a thing, I mean, I have a desire to do it).

*VA . when from the force of past enjoyments like in sky (as if without a

cause??), it sees, while its cause ceases???, it is called #vAsanA. *AS:

When, in the space of apparent past experiences (padArtha.zaktInAm*
samb*huktAnAm

sambhuktAnAm iva . as if experienced {in_024}.

#*Iha *m. attempt (Urdhveha Urdhva.Iha m. wish or effort to raise one's
self); . IhA f. effort, wish •• jJAna.sat puruS*a.I*hAbhyAm . by Wisdom and
good conduct . y2.020.011 +

#bhukta . #*sambhukta . *eaten, enjoyed &c. ; run through, traversed +

#vas . वासना #*vAsanA* . A vAsanA is an imprint, a psychic track (called an

"engram" by some) whose name derives from the root #vas, implying a
"clothing" or covering of dispassion by attachment: "desire" is not a good
translation, since it may also indicate "disdain". The field of #vAsanA
involves all affectations, whether sukha or du:kha + vAsanA

*.Imprint/engram+*

*yadA.*when of thz *padArtha.*thing\meaning.*zakti*.power.s.*nAm = *of thz *
sambhUkta*.eaten/enjoyed\traversed.A*nAm iva*.like/as.if in *ambara.*sky**.*e
vasati*.dwelling* astamita*.set/ceased/dead*.A anya.*another/other*.A*.x *
IhA*.x* vAsanA*.Imprint/engram+* iti*.so/thus +* tadA*.then/there
*ucyate.*is.said.to.be/called
<http://is.said.to.be/called>*

अस्य_आत्म.तत्त्वम् विमलम् द्वितीया दृष्टिर् अङ्किता ।

asya_Atma.tattvam vimalam dvitIyA dRSTi:_aGkitA |

जाता ह्य्_अविद्यमाना_इव तदा विद्या_इति कथ्यते ॥३।९६।२५॥

jAtA hi_avidyamAnA_iva tadA vidyA_iti kathyate ||3|96|25||

.

*its pure Self/Thatness*

*is limited by the sight of a second*

*and so the unknowing then becomes*

*known as vidyA.Knowing*

*. *

asya.*his/its *Atma.*self/Self + *tattva*.elemental.Thatness.m*

vimala*.pure.*m = dvitIya*.second*/*companion.*A dRSTi.*vision/viewpoint*:
aGkita*.marked/branded/calculated.*A = jAta*.born.x *A
hi.*for/indeed.+* a.*.not/without
+ *vidyamAna.*knowing*.A = iva *.like/as.if+* = tadA*.then/there+* vidyA
*.effective.knowledge/science+* iti*.so/thus +* kathyate.*is.described/told
+ *

.

*sv.25 When it is conscious of the truth that the vision of division is the
product of ignorance, it is known as knowledge. [def. vidyA]

*vlm.25. When the mind's clear sight of the light of the soul or self, is
obscured by the shadow of other gross things, which appear to be real
insteat_of the true spiritual, it is called ignorance; and is another name
of the deluded understanding. (It is called avidyá or absence of Vidyá or
knowledge of spiritual truth. It becomes Mahávidyá or incorrigible or
invincible ignorance, when the manners and the mind are both vitiated by
falsehood and error).

*vwv.487/25. The essential nature of the Self is pure (or stainless). A
second view which is stained is brought into existence only without being
understood. Then it is declared as Ignorance (AvidyA).

* asya.*his/its *Atma.*self/Self + *tattva*.elemental.Thatness.m* vimala
*.pure.*m = dvitIya*.second*/*companion.*A dRSTi.*vision/viewpoint*: aGkita
*.marked/branded/calculated.*A = jAta*.born.x *A hi.*for/indeed.+*
a.*.not/without
+ *vidyamAna.*knowing*.A = iva *.like/as.if+* = tadA*.then/there+* vidyA
*.effective.knowledge/science+* iti*.so/thus +* kathyate.*is.described/told
+ *
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |

स्फुरत्य् आत्म.विनाशाय विस्मारयति तत्.पदम् ।

sphurati_Atma.vinAzAya vismArayati tat.padam |

मिथ्या.विकल्प.जालेन तन्.मलम् परिकल्प्यते ॥३।९६।२६॥

mithyA.vikalpa.jAlena tan.malam parikalpyate ||3|96|26||

.

sphurati*. flashing/vibrating/manifesting unto* . Atma.*self/Self.vi*nAza
*.destruction.*Aya .

vismArayati.*causing.to.forget* tat.*that.*pada*.xx.m* *makes it forget
That state *

mithyA.vikalpa.jAlena *thru a net of false ideas *

tat.*that.one*.mala*.xx.m* parikalpya*.x.*te

.

*vlm.26. The next is doubt, which entraps the dubious mind in the snare of
scepticism, and tends to be the destruction of the soul, by causing it to
disbelieve and forget the supreme spirit. (To the sceptic doubts for
knowledge rise; but they give way before the advance of spiritual light).

*vwv.489/26. It becomes manifest for the destruction of the Self. It causes
one to forget that Abode of Reality by a number of false doubts. Therefore
it is determined as impurity.

*sv.26 On the other hand, when it moves in the wrong direction, towards

greater self.forgetfulness and deeper involvement in false fancies, it is

known as impurity. [def. mala]

इन्द्रम् आनन्दयत्य् एषा तेन_इन्द्रियम् इति स्मृतम् ॥३।९६।२७॥

indram Anandayati_eSA tena_indriyam iti smRtam ||3|96|27||

.

*when an indriya.Organ*

*has heard or touched or seen or tasted or smelled*

*and considered*

*—*

*it makes `indra rejoice,*

*and for that reason it is known as an "indriya"*

*.*

zrutvA*.having.heard.having.heard + * spRSTvA*.after touching + *ca
*.and/also* dRSTvA*.having.see/known *ca*.and/also* =
bhuktvA*.having.eaten/enjoyed
* ghrAtvA*.having.smelled * vimRzya.*to.be.considered\examined *ca
*.and/also* = indra.*lord\Indra.the.Crafty.*m Anandayati.*giving.delight*
eSa:*.this .* = tena.*therefore/thereby + * indriya*.sense/organ+*m
iti*.so/thus
.* smRta*.remembered/known *

*. *

*indra . AS. the *jIva in charge. SV. "the senses". VWV. "the ruler or the
Self".

*AS: Whatever pleases indra . the jIva in charge, after hearing touching,
seeing, eating, smelling and pondering; it is called indriya . a sense

organ.

*AS: The AB commentary identifies indra with the paramAtmA formed as a
jIva. It also correctly points out that pANini has also defined it as

indra.juSTam. Whatever pleases indra . the jIva in charge, after hearing
touching, seeing, eating, smelling and pondering; it is called indriya . a

sense organ.

sv.27 When it entertains the indweller with sensations, it is known as the
senses (indriya). [def. indriya]

*vlm.27. The mind is called sensation, because all its actions of hearing
and feeling, of seeing and smelling, thinking and enjoying, serve to
delight the senses, which convey the impressions back to the mind.

*vwv.496/27. It is declared as Indriya (or sense.organ) because it pleases

Indra (the ruler or the Self) through hearing, touching, seeing, eating (or
tasting), smelling and thinking.

zrutvA*.having.heard.having.heard + * spRSTvA*.after touching + *ca
*.and/also* *dRSTvA*.having.see/known *ca*.and/also* =
bhuktvA*.having.eaten/enjoyed
* ghrAtvA*.having.smelled *vimRzya.*to.be.considered\examined *ca*.and/also*
= indra.*lord\Indra.the.Crafty.*m Anandayati.*giving.delight* eSa:*.this .*
= tena.*therefore/thereby + * indriya*.sense/organ+*m iti*.so/thus .*
smRta*.remembered/known
*

सर्वस्य दृश्य.जालस्य परमात्मन्य् अलक्षिते ।

sarvasya dRzya.jAlasya paramAtmani_alakSite |

प्रकृतत्वेन भावानाम् लोके प्रकृतिर् उच्यते ॥३।९६।२८॥

prakRtatvena bhAvAnAm loke prakRti:_ucyate ||3|96|28||

.

*the net of all visible objects *

*in the Supreme Self *

*when undistinguished *

*whin* alakSite .

*by/with* prakRtatva.*normality**/common condition*

bhAva.*state/feeling/becoming.s*.AnAm

.

It is commonly called *prakRti.Nature*.

sarvasya dRzya.jAlasya = paramAtmani_alakSite = prakRtatvena bhAvAnAm =
loke prakRti:_ucyate

*. *

*vwv.491/28. It is called Nature (prakRti) in worldly usage on account of
the (apparent) (prakRtatva) of objects, when the entire collection of
visible objects is not seen in the Supreme Self.

*sv.28 When it remains unmanifest in the cosmic being, it is known as
nature. [def. bhAva]

*vlm.28. The mind that views all the phenomena of nature in the Supreme
Spirit, and takes outward nature as a copy of the eternal mind of God, is
designated by the name of nature itself. (Because God is the Natura
naturans or the Author of Nature; and the works of nature—matter and mind,
are the Natura naturatá. Hence the mind knowing its own nature and that of
its cause, is said to be an union of both natures, and is the personality
of Brahmá the Demiurge, who is combined of nature and mind).

*VA . what is prakRtatvena bhAvAnAM? *AS."Due to the naturalness of

experiences". Thus, as long as the paramAtmA has not been perceived, due to

the naturalness of experiences of the visible world, it (world .dRzya.jAla)
is called prakRti.

.*prakRtatva.*normality**/common condition *

सद् असत्ताम् नयत्य् आशु सत्ताम् वा सत्त्वम् अञ्जसा ।

sat_asattAm nayati_Azu sattAm vA sattvam aJjasA |

सत्ता.असत्ता.विकल्पो ऽयम् तेन माया_इति कथ्यते ॥३।९६।२९॥

sattA.asattA.vikalpa:_ayam tena mAyA_iti kathyate ||3|96|29||

.

sat_asattAm nayati Azu .

*the real is quickly brought to unreality *

sattAm vA sattvam

aJjasA

sattAsattA.vikalp*a:_*ayam

tena mAyA iti kathyate – *because of that it is known as mAyA.Illusion. *

*sv.29 When it creates confusion between reality and appearance, it is
known as *mAyA (illusion). When it thinks "I am bound" there is bondage;
when it thinks "I am free" there is freedom.

*vlm.29. The mind is called máyá or magic, because it converts the real
into unreal, and the unreal into real. Thus showing the realities as

unrealities, and the vice.versa by turns. It is termed error or mistake of

our judgement, giving ascent to what is untrue and the contrary. The causes
of error are said to be ignorance (avidyá) and passions (tamas).

*vwv.490/29. It reduces reality to unreality immediately or pure being to a
living being instantly. This is an error relating to reality and unreality.
Because of that, it is described as illusion (*mAyA).

दर्शन.श्रवण.स्पर्श.रसन.घ्राण=कर्मभि: ।

darzana.zravaNa.sparza.rasana.ghrANa=karmabhi: |

क्रिया_इति कथ्यते लोके कार्य.कारणताम् गता ॥३।९६।३०॥

kriyA_iti kathyate loke kArya.kAraNatAm gatA ||3|96|30||

.

*by/with *darzana*.see/knowing\presence*.zravaNa.*hearing*.sparza.*touch*
.rasana.*taste*.

ghrANa.*smell.*karma*.Karma/causality*.bhi: kriyA*.Action/activity* iti.
*so/"thus"* kathyate.*being.told* loke*.in the world/people*

kArya.*effect/to.do/duty <http://to.do/duty>*.kAraNatA.*Affectiv*e
*.Causation*.m gata.*gone*.A* + *

*. *

दर्शन.श्रवण.स्पर्श.रसन.घ्राण=कर्मभिः

*by the feeling.hearing.touching.tasting.smelling=karma.s *

क्रिया.इति कथ्यते

*such actions are described *

लोके कार्य.कारणताम् गता .

*when in the world they come to the state of effect and cause. *

*vlm.30. The sensible actions are seeing and hearing, feeling, tasting and
smelling, of the outward organs of sense; but the mind is the cause both of
these actions and their acts. (The mind moves the organs to their actions,
as also feels and perceives their acts in itself).

#kriyA . दर्शन.श्रवण.स्पर्श.रसन.घ्राण=कर्मभिः By the
feeling.hearing.touching.tasting.smelling=karma.s क्रिया.इति कथ्यते such
actions are described लोके कार्य.कारणताम् गता . when in the world they come
to the state of effect and cause. y3096.030

**by/with *darzana*.see/knowing\presence*.zravaNa.*hearing*.sparza.*touch*
.rasana.*taste*.

ghrANa.*smell.*karma*.Karma/causality*.bhi: kriyA*.Action/activity* iti.
*so/"thus"* kathyate.*being.told* loke*.in the world/people*
kArya.*effect/to.do/duty
<http://to.do/duty>*.kAraNatA.*Affectiv*e*.Causation*.m gata.*gone*.A* + *

चितेश् चेत्य.अनुपातिन्या गतायाः स.कलङ्कताम् ।

cite:_cetya.anupAtinyA gatAyA: sa.kalaGkatAm |

प्रस्फुरत्_रूप*धर्मिण्या एताः पर्याय.वृत्तयः ॥३।९६।३१॥

prasphurat_rUpa.dharmiNyA etA: paryAya.vRttaya: ||3|96|31||

.

@ *Consciousness/Everity* *by/with the* cetya.*to.be.conceived/conceptual*.@
anupAti.*following/falling.after*.nyA/.nyA: gata.*gone*.AyA: sa*.with*.

kalaGkatA.*stainedness/contamination*.m

prasphurat.*throbbing/glittering/appearing by/with form having.the.nature*
*=* etAs.*these* paryAya.*revolving/succession/synonym
(in.a.list)*.vRtti.*existence/livelihood/conduct/behavio(esp.
good)/usage/(verbal)function*.*s.*aya:

.

*VA . these different synonimical notions arise as result of perceptions of

the mind, from vibrations of consciousness, which become stained. *AS: The
mind (citi) as it gets corrupted by following the visible world (cetya),
with its vibratory nature acquires these alternative forms
(paryAyavRttaya:). Thus, the various attributes defined above ae simply
manifestations of the mind.
*vlm.31. The intellect (chit) being bewildered in its view of the
intellectual world (chetyas), manifests itself in the form of the mind, and
becomes the subject of the various functions which are attributed to it.
(The intellect having lost its universality, and the faculty of
intellection or discernment of universal propositions, falls into the
faults of sensitivity and volition, by employing itself to particular
objects of sense and sensible desires).

*vwv.498/31. These are synonymous terms of the states of Absolute
Consciousness which has the characteristic of an expanding nature, which is
pursuing objects and (thus) reduced to a state having stain.

##vRt . *vRtti . f. turning, rolling; being, existence, livelihood,
maintenance (acc. w. {kR} or {kalp} & instr. live on or by); mode of being
or acting, conduct, behaviour, esp. good conduct or respectful behaviour
towards (gen. or ...); devotion to or pursuit of (loc. or ...); usage,
practice, rule; nature, character, style (d.); action, activity, function
or force of a word; commentary on a Su1tra +

@ cit.*Consciousness/Everity*.es cetya.*to.be.conceived/conceptual*.@
anupAti.*following/falling.after*.nyA/.nyA: gata.*gone*.AyA: sa*.with*
.kalaGkatA.*stainedness/contamination*.m prasphurat.
*throbbing/glittering/appearing*
rUpa.*form*.dharmin.*having.the.nature*.NyA/nyA:
*– expanding @ its characteristic form =* etAs.*these*
paryAya.*revolving/succession/synonym
(in.a.list)*.vRtti.*existence/livelihood/conduct/behavio(esp.
good)/usage/(verbal)function*.*s.*aya:

*cite: cety*a.a*nupAtinyA gatAyA: sa.kalaGkatAm prasphurat rUpa.dharmiNyA *–
expanding thru its characteristic form =* etA: paryAya.vRttaya:
.*prasphurat.*throbbing/glittering/appearing*

चित्तताम् उपयाताया* गतायाः प्रकृतम् पदम् ।

cittatAm upayAtAyA* gatAyA: prakRtam padam |

स्वैर् एव संकल्प.शतैर् भृशम् रूढिम् उपागताः ॥३।९६।३२॥

svai:_eva saMkalpa.zatai:_bhRzam rUDhim upAgatA: ||3|96|32||

.

cittatA.*Affective.Consciousness.*m upayAtAyA

gatAyA: prakRtam padam svai: eva saMkalpa.zatai: bhRzam rUDhim upAgatA:

.

*vlm.32. Being changed into the category of the mind, the intellect loses
its original state of purity, and becomes subject to a hundred desires of
its own making (by its volitive faculty).

*VA . I don't see a verb here. Is it still about etA: paryAya vRttaya:?

(these notions arise) from appearance of the mindness, because of (mind)
leaving the native state,

by hundreds of own notions, they went to abundance.

*AS. Yes, it is still the same subject payAya.vRttaya:. The verb is in the

form of p.p. "upAgatAH". I jokingly call these past participles as "poor
man's past tense". They avoid correctly reproducing the past tense forms.

rUDhim upAgatA: means they have become well established . firmed up, by the

hundreds of creative notions (saMkalpa) of their own. The first line says
that they have become the "mind" and have become natural (gatAyA: prakRtam
padam).

*jd.32 .

cittatAm upayAtAyA

gatAyA: prakRtam padam

svai: eva saMkalpa.zatai:

bhRzam rUDhim upAgatA:

*vlm.32. Being changed into the category of the mind, the intellect loses
its original state of purity, and becomes subject to a hundred desires of
its own making (by its volitive faculty).

*VA . I don't see a verb here. Is it still about etA: paryAya vRttaya:?

(these notions arise) from appearance of the mindness, because of (mind)
leaving the native state,

by hundreds of own notions, they went to abundance.

*AS. Yes, it is still the same subject payAya.vRttaya:. The verb is in the

form of p.p. "upAgatAH". I jokingly call these past participles as "poor
man's past tense". They avoid correctly reproducing the past tense forms.

rUDhim upAgatA: means they have become well established . firmed up, by the

hundreds of creative notions (saMkalpa) of their own. The first line says
that they have become the "mind" and have become natural (gatAyA: prakRtam
padam).

चेतनीय.कलङ्क.अङ्काज् जाड्य.जाल.अनुपातिनी ।

cetanIya.kalaGka.aGkAt_jADya.jAla.anupAtinI |

संख्या.विभाग.कलना स्व.वैकल्प.आकुला_इव चित् ॥३।९६।३३॥

saMkhyA.vibhAga.kalanA sva.vaikalpa.AkulA_iva cit ||3|96|33||

*.*

cetanIya*.x.*kalaGka.*spot/mark.*

aGka*.x.*At . *jADya.dense/numb\dumb\stupid.*jAla.*net.*anupAti.
*following/falling.after.*nI = saMkhyA*.x.*vibhAga.
*distribution/division/share/distinction.*kalanA*.imagination* . sva
*.own.self.*

vaikalpa*.x.*Akula.*crowded.*A iva*.like/as.if* cit.*Consciousness/Everity*

.

<CG: kalaGka aGka vibhAga kalanA vaikalpa >

<*_*.. yo dvaita.vAsanA.kalaGkas tad.aGkAt*_*.. ||3|96|> Comm

<CG: kalaGka aGka vibhAga kalanA vaikalpa >

*vlm.33. Its abstract knowledge of general truths being shadowed by its
percipience of concrete and particular gross bodies, it comes to the
knowledge of numbers and parts, and is overwhelmed by the multiplicity of
its thoughts and the objects of its desires. (i.e. Having lost the
knowledge of the universal whole and discrete numbers, the mind comes to
know the concrete particulars only).

*VA . because of the impurity of the mind, he sees net of inert objects,

causing multiple distinctions, as if consciousness has many own defects.
*AS. The AB commentary introduces this by saying this is explaining how a
single original cit takes on such a varied form. It says: By the cit
appears as smeared with the impurities of the stimulative mind, thus fallen
into web of the material world, and multiply split by the notions of
multiple divisions. In other words, the illusion of the world imposes a
false divided appearance on it.

जीव* इत्य् उच्यते लोके मन* इत्य् अपि कथ्यते ।

jIva* iti_ucyate loke mana* iti_api kathyate |

चित्तम् इत्य् उच्यते सा_एव बुद्धिर् इत्य् उच्यते तथा ॥३।९६।३४॥

cittam iti_ucyate sA_eva buddhi:_iti_ucyate tathA ||3|96|34||

.

jIva* iti_ucyate loke mana* iti_api kathyate = cittam iti_ucyate = sA_eva
buddhi:_iti_ucyate tathA

*. *

*it is called the Living Living*jIva in the world;*

*and they call it too "manas.Mind";*

*and it is termed "chitta.Affection",*

*&*

*likewise "buddhi.Intellect"*

*.*

*jd. I've lost the source of this note, prob. from a comm. on

*dakSiNAmurti.stotra.

it is worth reading. •.•

"The first self.conscious activity leading in different directions is
called *manas*.

When, after such oscillating movement, there is the position of either of

the alternatives, as "the thus", it is called *buddhi*. When by the false

notions of associations of body and soul there is the feeling of a concrete

individual as "I", it is called *ahamkAra*. When there is reflective

thought associated with the memory of the past and the anticipations of the

future, it is called *citta*. When the activity is taken in its actual form
as motion or action towards any point, it is called *karma*. When, leaving
its self.contained state, it desires anything, we have *kalpanA*. When the

citta turns itself to anything previously seen or unseen, as being

previously experienced, we have memory *smRti. *When certain impressions

are produced in a very subtle, subdued form, dominating all other
inclinations, as if certain attractions or repulsions to certain things

were really experienced, we have the root inclinations, *vAsanA.Conditioning.
*

In the realization that there is such a thing as self.knowledge, and that
there is also such a thing as the false and illusory world.appearance, we
have what is called right knowledge *vidyA*. When the true knowledge is
forgotten and the impressions of the false world.appearance gain ground, we
have what are called the impure states *mala*. The functions of the five
kinds of cognition please us and are called the senses *indriya*. As all
world.appearance has its origin and ground in the highest self, it is
called

the origin *prakRti*. As the true state can neither be called existent nor
non.existent, and as it gives rise to all kinds of appearance, it is called
illusion *mAyA.Illusion*. Thus it is the same appearance that goes by the

various names of jIva, manas, citta and buddhi. ||3|96| jIva ity uchyate
loke mana ity api kathyate | cittam ity uchyate s' aiva buddhir ity uchyate
tathA ||3|96|y3.96.34||"

**vlm.34. It is variously styled as the living principle and the mind by

most people on earth; but it is known as intellection and understanding

(chitta and buddhi) by the wise. *

नाना.संकल्प.कलिलम् पर्याय.निचयम् बुधाः ।

nAnA.saMkalpa.kalilam paryAya.nicayam budhA: |

वदन्त्य् अस्याः कलङ्किन्याश् च्युतायाः परमात्मनः ॥३।९६।३५॥

vadanti_asyA: kalaGkinyA:_cyutAyA: paramAtmana: ||3|96|35||

.

nAnA.saMkalpa.kalilam . *a jumble of various conceptions =
*paryAya.*revolving/succession/synonym
(in.a.list).*nicaya*.heap.multitude/accumulation*.m budhA: vadanti *. the
wise call* = asyAs.@ this.*f* <asyAs.@%20this.f>. kalaGkin.
*soiled/stained/disgraced/defamed.*yA:

cyutaAyA: paramAtma*.x.*na: *. wandering from the Supreme Self*

*. *

*vlm.35. The intellect being depraved by its falling off from the sole
supreme soul, is variously named by the learned according to its successive
phases and functions, owing to its being vitiated by its various desires,
and the variety of their objects.

*VA wise speak of this as of mixture of various notions and many synonims,

impure and deviated away from great Self.

*AS. The wise, thus talk about cit, contaminated by the world and separated
from the Brahman, as full of different creative notions and in different
aspects (paryAyanicayam).
The different terms used are enumerated in the previous verse.

*nAnA.saMkalpa.kalilam . *a jumble of various conceptions =
*paryAya.*revolving/succession/synonym
(in.a.list).*nicaya*.heap.multitude/accumulation*.m budhA: vadanti *. the
wise call* = asyAs.@ this.*f* <asyAs.@%20this.f>. kalaGkin.
*soiled/stained/disgraced/defamed.*yA:

*RAAMA said—*

मनः किम् स्याज् जडम् ब्रह्मन् तथा वा_अपि च चेतनम् ।

mana: kim syAt_jaDam, brahman, tathA vA_api ca cetanam |

इत्य् एको मम तत्त्व.ज्ञ* निश्चयो ऽन्तर् न जायते ॥३।९६।३६॥

iti_eka:_mama tattva.jJa* nizcaya:_antar na jAyate ||3|96|36||

.

mana: kim syAt jaDam –

*is manas.Mind inert . , Brahmin, – *

tathA vA api ca cetanam –

*and is chetana.Sentience thus? . *

iti eka: nizcaya: mama tattvajJa –

*this one certainty for.me <http://for.me>, o That.knower, . *

antar na jAyate –

*within does not arise. *

*vlm.36. Ráma said:—O Sir! that art acquainted with all truths, please tell
me, whether the mind is a material or immaterial thing, which I have not
been able to ascertain as yet. (It is said to be matter by materialists and
as spirit by spiritualists).

*brAhmaNa, Thatness.knower, is the Mind something inert? and is *

*sentience too? It's a thing about which I find no certainty. *

*vlm.36. Ráma said:—O Sir! that art acquainted with all truths, please tell
me, whether the mind is a material or immaterial thing, which I have not
been able to ascertain as yet. (It is said to be matter by materialists and
as spirit by spiritualists).

*brAhmaNa, Thatness.knower, is the Mind something inert? and is

sentience too? It's a thing about which I find no certainty. .36.

*** mana: kim syAj jaDam – *is manas.Mind inert . *brahman – *o *brAhmaNa .
*tathA vA api ca cetanam – *and is chetana.Sentience thus? . *ity eka:
nizcaya: mama tattvajJa – *this one certainty for.me <http://for.me>, o
That.knower, . *antar na jAyate – *within does not arise. *

*VASISHTHA said—*

मनो हि न जडम् राम न_अपि चेतनताम् गतम् ।

mana:_hi na jaDam, rAma, na_api cetanatAm gatam |

म्लाना_अजडा तदा दृष्टिर् मन* इत्य् एव कथ्यते ॥३।९६।३७॥

mlAnA_a.jaDA tadA dRSTi:_mana* iti_eva kathyate ||3|96|37||

.

*Mind.*.: hi.*for/therefore is* na*.no/not.* jaDa*.inert/thick, Raama,*, =
na*.no/not.*_api.*even/tho having come to*

cetana*.sentient/affected.tA..ness*.m

mlAna*.faded/withered.+*_a.*.un./not+*jaDa*.inert/thick .* tadA*.then/there
+* dRSTi*.x *: = manas.*Manas.Mind.** iti*.so/thus .* eva.*indeed/only/so .*
kathyate*.is.said/described +*

*. *

*for Mind is not inert, rAma, nor too gone to Affectivity*

mlAnA.jaDA tadA dRSTi: . *weakly.inert then is the Vision = *

manas iti eva kathyate *just.so Mind called*

*. *

*vlm.37. Vasishtha replied:—The mind, O Ráma! is neither a gross substance
nor an intelligent principle altogether: it is originally as intelligent as
the intellect; but being sullied by the evils of the world and the passions
and desires of the body, it takes the name of the mind. (From its minding
of many things).

.

*manas.*Manas.Mind.*.: hi.*for/therefore +* na*.no/not.* jaDa*.inert/thick
.*.m, *Raama*, = na*.no/not.*_api.*even/tho.* cetana
*.sentient/affected.tA..ness*.m gata.*gone/come.to <http://come.to> .*.m =
mlAna*.faded/withered.+*_a.*.un./not+*jaDa*.inert/thick .* tadA*.then/there
+* dRSTi*.x *: = manas.*Manas.Mind.** iti*.so/thus .* eva.*indeed/only/so .*
kathyate*.is.said/described +*

मध्ये स*द्**.**अ*सतो रूपम् प्रतिभूतम् य*द्* *आ*विलम् ।

madhye sat_asata:_rUpam pratibhUtam yat_Avilam |

जागत: कारणम् नाम त*द्* *ए*त*च् चि*त्तम् उच्यते ॥३।९६।३८॥

jAgata: kAraNam nAma tat_etat_cittam ucyate ||3|96|38||

.

*between the real & the unreal is a form of interbeing*

*a turbidity that's called the world's Cause*

*this is said.to.be <http://said.to.be> Chitta, the Affective mind*

*.*

madhye*.in.between* sat.*Real/Being.So* asat.*unreal/not.So*.a: rUpa.*form*.m
= pratibhUta*.interbeing**,FM3.96.38**.*m yad.*what/which* Avila
*.turbid/disturbed**.*m = jagat*.world*.a: kAraNa*.cause*.m
nAma.*namely/by.name
<http://by.name>* = tat.*that/it/he* etat.*this* citta.*Chitta/Affective
mind*.m ucyate.*is.said.to.be/called <http://is.said.to.be/called>*

*. *

*vlm.38. The intellect (chit) which is the cause of the world, is called
the chitta or heart, when it is situated in the bosom of sentient bodies,
with all its affections and feelings (ávilám [no, Avila = turbidity, like
muddy water]). It then has a nature between goodness and badness (by reason
of its moral feelings and bat passions).

*madhye*.in.between* sat.*Real/Being.So* asat.*unreal/not.So*.a: rUpa.*form*.m
= pratibhUta*.interbeing**,FM3.96.38**.*m yad.*what/which* Avila
*.turbid/disturbed.*m = jagat*.world*.a: kAraNa*.cause*.m nAma.*namely/by.name
<http://by.name>* = tat.*that/it/he* etat.*this* citta.*Chitta/Affective
mind*.m ucyate.*is.said.to.be/called <http://is.said.to.be/called>*

शाश्वतेन_एक.रूपेण निश्चयेन विना स्थिति: ।

zAzvatena_eka.rUpeNa nizcayena vinA sthiti: |

येन सा चित्तम् इत्य् उक्ता तस्माज् जातिम् इदम् जगत् ॥३।९६।३९॥

yena sA cittam iti_uktA tasmAt_jAtim idam jagat ||3|96|39||

.

*the state without conviction of eternal single form*

*is called "chitta.Affection" *

*the affective mind*

*: *

*This world's a production from That*

*.*

zAzvatena eka.rUpeNa nizcayena vinA sthiti: . *a state without
eternally.singular certainty *. that is the "singularity" that scientists

propose as the origin of the Big Bang—namely the paramANu =

yena sA cittam ity uktA . *for which reason it is called "#citta Affection"*
=

tasmAj jAtim idam jagat . *this world is a property/production from that. *

*vwv. That (Consciousness) is called the mind by virtue of its existence
bereft of certainty and without its eternal and singular nature. From that,
this world is born.

*vwv.465/39. That (Consciousness) is called the mind by virtue of its
existence bereft of certainty and without its eternal and singular nature.
From that, this world is born.

*vlm.39. When the heart remains without a certain and uniform fixity to its
purpose, and steadiness in its own nature, it feels all the inner changes

with the vicissitudes of the outer world, and is as a reflector of the*
same*. (The text says, the fluctuations of the heart, cause the

vicissitudes of the world. But how can the heart be subjective, and the
world the objective? Is the heart author of its feelings without receiving
them from without? Yes).

*vwv. That (Consciousness) is called the mind by virtue of its existence
bereft of certainty and without its eternal and singular nature. From that,
this world is born.

#*jAti* . *!!!*

जड.अजड.दृशोर् मध्ये दोला.रूपम् स्व.कल्पनम् ।

jaDa.ajaDa.dRzo:_madhye dolA.rUpam sva.kalpanam |

यच् चितो म्लान.रूपिण्यास् तद् एतन् मन* उच्यते ॥३।९६।४०॥

yat_cita:_mlAna.rUpiNyA: tat_etat_mana* ucyate ||3|96|40||

.

jaD*a.a*jaDa.dRzo:_madhye –

*between *

*the sight of the inert & non.inert* .

dolA.rUpam sva.kalpanam –

*is a kind of swing, **ones self.assumption/conception* .

yat_cita:_mlAna.rUpiNyA . *which is by a weak form of Consciousness* .

tat_e*tat_*manas ucyate . *that is known as this #manas Mind.*

*vwv.458/40. That here is called the mind which is the natural functioning,
in the form of swinging, of consciousness with a faded form, between the
dull and not dull perception s (i.e. objectivity and subjectivity).

*vwv.458/40. That here is called the mind which is the natural functioning,
in the form of swinging, of consciousness with a faded form, between the
dull and not dull perception s (i.e. objectivity and subjectivity).

*sv.30.73 (extensive omission)

*vlm.40. The intellect hanging between its intelligence and gross objects,
takes the name of the mind, when it is vitiated by its contact with outward
objects.

*mlai . to fade, wither. . >#*mlAna* *.adj..* faded, withered • exhausted,

faded • dejected, sad, melancholy • foul, dirty (by assoc. with #mleccha)

*.n..* withered or faded condition, absence of brightness or lustre •.•> #
mlAna•.*kSINa* *.adj..* withering and languishing •.m*anas* *.adj..*
depressed in mind, dispirited *mbh. •.*sraj* *.adj..* having a withered or
faded garland *mbh. •.*vaktra* *.adj..* having a blackened countenance. •• #
*amlAna* *.adj..* unwithered, clean, clear; bright, unclouded (as the mind
or the face) •• #*AmlAna* . clouded [= amlAna, M.W], unclouded [Cap.] •• #
*mlAni* *–m.f..* withering, fading, decay, languishing, perishing;

depression, melancholy, sadness; disappearance; foulness, filth; blackness

ib.; vileness, meanness. •• #*amlAni* *.f..* vigour, freshness; unwithering.

चिन् नि:स्पन्दो हि मलिनः कलङ्क.विकल.अन्तरम् ।

cit_ni:spanda:_hi malina: kalaGka.vikala.antaram |

मन* इत्य् उच्यते, राम, न जडम् न च चिन्मयाम् ॥३।९६।४१॥

mana* iti_ucyate, rAma, na jaDam na ca cit.mayAm ||3|96|41||

.

*when **Consciousness,*

*non.vibrant,*

*gets contaminated*

*and inwardly corrupted*

*it is called manas.Mind,*

**rAma,*

*which is*

*neither inert matter *

*nor a measure of Consciousness*

*.*

cit ni:spanda: hi malina: kalaGka.vikala.antaram mana* iti ucyate, rAma, na
jaDam na ca cit.mayAm

*. *

*AS: The the absolute stability of cit is contaminated, that part of the
contamination is called a mind. It is neither material nor full of cit. *
As explained above, it is only an apparent aberration. It is not just
illusory, since it is an imposed image on cit, but it is not said to be
full of cit; for that would leat_to the notion that the cit itself is
corrupted. Yes, there is corruption and contamination, it is imposed on the
cit, but does not affect it.
*vlm.41. When the action of the Intellect or the faculty of intellection,
is vitiated by sensitivity, and becomes dull by reason of its inward dross;
it is then styled the mind, which is neither a gross material thing, nor an
intelligent spiritual principle.

*vwv.456/41. *rAma! The impure outward movement of pure consciousness,
which is devoid of stain inside, is indeed called the mind. It is neither
dull nor consisting of consciousness.

*jd.41 . cit.ni:spanda: hi malina: . the non.vibration of Consciousness,
being contaminated = kalaGka.vikal*a.a*ntaram . impurity.corrupted.within .
and inwardly corrupted = mana iti ucyate rAma . it is called manas.Mind,
*rAma, . na jaDam na ca cin.*mAyAm . neither inert nor a measure of Chit
Consciousness.

तस्य_इमानि विचित्राणि नामानि कलितान्य् अलम् ।

tasya_imAni vicitrANi nAmAni kalitAni_alam |

अहम्कार.मनोनो.बुद्धि.जीव.आद्यानि_इतराण्य्_अपि ॥३।९६।४२॥

ahamkAra.mana:_buddhi.jIva.AdyAni_itarANi_api ||3|96|42||

.

*it has a great variety *

*of names and designations, thus: *

*Ahamkara Egoity, *

*manas.Mind, buddhi.Intellect, *

*Living jIva, et cætera.*

tasya . Of that .

imAni vicitrANi nAmAni kalitAni alam . are all these various names and
designations .

ahamkAra.m*ana:.*buddhi.jIv*a.A*dyAni itarANi api . Ahamkara Egoity,
manas.Mind, buddhi.Intellect, Living jIva, and so.on and so.forth.

*sv.30.73 (extensive omission) When it thinks "I am bound" there is

bondage; when it thinks "I am free" there is freedom.

*vlm.42. The intellectual principle is variously designated by many such
names, as the mind, the understanding, the ego, and the living soul or
principle of animation.

*vlm.42. The intellectual principle is variously designated by many such
names, as the mind, the understanding, the ego, and the living soul or
principle of animation.

यथा गच्छति शैलू So रूपाण्य् अलम् तथैव हि ।

yathA gacchati zailUSa: . *As an actor assumes = *rUpANi alam . *various
forms = *

tathA eva hi . *thus also indeed . *manas dhatte anekAni nAmAni . *Manas.Mind
is given more than one name . *karma.antaram vrajat . *within its karma
emerging . from karma to karma*

*. *

*vwv.474/43. As an actor thoroughly partakes of (various) forms, just so,
the mind proceeding to a different action, assumes various names.

*VA . like actor goes as different forms so mind has different names
depending? on karmas it does???... karma.antaram vrajat . ?? *AS.

karma.antaram vrajat means going from karma to akarma, i.e. doing different
things. Just as an actor takes on different roles, so does the mind as it
undertakes different actions.

*vlm.43. The mind bears its different appellations according to the variety
of its functions; just as an actor the theatre, appears under different
names and garbs of the dramatic personages on the stage. (The world is a
stage, where one man acts many parts. Shakespeare).

#*zailUSa *. m. an actor, public dancer, tumbler; the leader of a band, one

who beats time (= <tAladhAraka>); a rogue +

* yathA gacchati zailUSa: . *As an actor assumes = *rUpANi alam . *various
forms = *tathA eva hi . *thus also indeed . *manas dhatte anekAni
nAmAni . *Manas.Mind
is given more than one name . *karma.antaram vrajat . *within its karma
emerging . from karma to karma*

चित्र.अधिकार.वशतो विचित्रा* विकृत.अभिधाः ।

citra.adhikAra.vazata:_vicitrA* vikRta.abhidhA: |

यथा याति नर: कर्म.वशाद् याति तथा मनः ॥३।९६।४४॥

yathA yAti nara: karma.vazAt_yAti tathA mana: ||3|96|44||

.

citra.adhikAra.vazatas – *various.relation/government.caused = *vicitrA:
vikRt*a.a*bhidhA: . *different transformations.defined = *yathA yAti nara:
karma.vazAt* . as goes a man karma.caused = *yAti tathA mana: *. goes thus
manas.Mind*

.

*vwv.475/44. As a man attains to various altered names on account of
different duties, so, the mind attains to (various names) on account of its
activities.

*sv.30.73 (extensive omission) When it thinks "I am bound" there is

bondage; when it thinks "I am free" there is freedom.

*vlm.44. As a man passes under many titles, according to his various
occupations and professions; so the mind takes different appellations
according to the various operations of its nature. (Thus one man is a
scholar, a householder, an officer, a subject and many others at once).

#*citra *. adj. conspicuous, excellent • variegated, spotted, speckled

(with tena or in comp.) • various, different, manifold MBh; (execution)
having different varieties (of tortures) • strange, wonderful •

picture/statue + *citra.*various\image *

#*adhikAra *. m. authority; government, rule • reference, relation; a
topic, subject + *adhikara.*authority; government +*

#*vicitra *. adj. variegated • manifold, various, diverse; strange,
wonderful + *vicitra.*various/strange + *

#*vikRta *. adj. transformed, altered, changed; (esp.) deformed, decorated,
embellished • . v. darzana adj. changed in appearance; . v. buddhi adj.
changed in mind •• *vikRta.*transformed\deformed +*

*citra.adhikAra.vazatas – *various.relation/government.caused = *vicitrA:
vikRt*a.a*bhidhA: . *different transformations.defined = *yathA yAti nara:
karma.vazAt* . as goes a man karma.caused = *yAti tathA mana: *. goes thus
manas.Mind*

या* एताः कथिताः संज्ञा* माया राघव चेतसः ।

yA* etA: kathitA: saMjJA* mAyA rAghava cetasa: |

एता* एव_अन्यथा प्रोक्ता* वादिभि: कल्पना.शतैः ॥३।९६।४५॥

etA* eva_anyathA proktA* vAdibhi: kalpanA.zatai: ||3|96|45||

.

*these Terms*

*which have been described by me to you, Raaghava, pertain to
Chetas.Sentience, the Affective Awareness*

*and are defined differently by adherents of hundreds of different
doctrines*

*.*

*jd. We find this exemplified in translations that make <saMkalpa> "desire",

alttho the term also indicates "disdain" and "indifference" also.

*vlm.45. Besides the names that I have mentioned regarding the mind, the
disputants in mental philosophy, have invented many others agreeably to
their diverse theories.

*jd.45 . etA:* saM*jJA: yA: kathitA: . *these Terms which have been
described *= *mAyA rAghava cetasa: . *by me to you, *raghava, pertain to
*chetas, the Affective Awareness = *etA eva anyathA proktA . *these
moreover otherwise are explained *= vAdibhi: kalpanA.zatai: . *by adherents
of hundreds of different doctrines. *

स्वभाव.अभिमतम् बुद्धिम् आरोप्य मनसा कृताः ।

svabhAva.abhimatam buddhim Aropya manasA kRtA: |

मनो.बुद्धि.इन्द्रिय.आदीनाम् विचित्रा नाम रीतयः ॥३।९६।४६॥

mana:.buddhi.indriya.AdInAm vicitrA nAma rItaya: ||3|96|46||

.

svabhAva.abhimatam buddhim . Aropya manasA kRtA: .
mana:.buddhi.indriya.AdInAm . vicitrA nAmarItaya: . *AB. nAmarItaya:
saMjJA.bhedAs tai:

.

svabhAv*a.a*bhimatam buddhim Aropya . *having assumed the supposed nature
of buddhi*Intellect = *

manasA kRtA: . *these are made by Mind = *

m*ana:.*buddh*i.i*ndriy*a.A*dInAm . *of manas*Mind, buddhi*Intellect,
indriya*Organism &c. = *

vicitrA: nAmarItaya: . *the various customary names. *

*AB. nAmarItaya:* saM*jJA.bhedAs tai:*vlm.p.46 They have attributed many

names to the mind according to the views in which they want to exhibit its
nature, such as calling it intellect, understanding or sensation and so
forth.

*vlm.46. They have attributed to the mind many designations, according to
the views in which they designed to exhibit its nature; such as some
calling it the intellect, another the understanding, the sensation and so
forth.

#man . #abhiman . #*abhimata* . longed for • wished, desired, sasarja

sakalAm sRSTim tAm tAm abhimatAm mama, y3091.015 • loved, dear • allowed •

*supposed*, imagined • abhimatam . n. . desire, wish.

#Aropya . to be placed or fixed in/on • to be planted VarBr2S. • to be

strung (as a bow) Hariv. ; to be attributed, interposed, supplied *sarvad.

• *ind. p.* . having made to ascend or mount &c.

#*nAmarIti* .f.. customary name.

मनो हि जडम् अन्यस्य भिन्नम् अन्यस्य जीवत: ।

mana:_hi jaDam anyasya bhinnam anyasya jIvata: |

तथा_अहम्कृतिर् अन्यस्य बुद्धिर् अन्यस्य वादिनः ॥३।९६।४७॥

tathA_ahamkRti:_anyasya buddhi:_anyasya vAdina: ||3|96|47||

.

manas hi jaDam anyasya .

*For another, Mind is mutely inert . *

bhinna*.distinct.*m anya.*another/other.*sya jIva*.life/living.Jîiva.*ta: .

tathA.*thus/then* – ahamkRti.*egotism/pride*: anya*.x *sya .

*thus for another it is I.dentity . *

buddhi: anyasya vAdina: .

*buddhi.Intellect for one of another school*

*. *

*vlm.p.47 One takes it as dull matter and another as the living principle.
Someone calls it ego, while others apply the term understanding.

*vlm.47. One takes it as dull matter, and another as the living principle;
some one calls it the ego, while others apply the term understanding to it.
(As Manas or Manu is the father of and of the same nature with all mankind;
so is the mind manas or mens, similar in its nature and names with every
one and all its operations).

*sv.30.73 When it thinks "I am bound" there is bondage; when it thinks "I

am free" there is freedom.

अहम्कार.मनो.बुद्धि.दृष्टयः सृष्टि.कल्पनाः ।

ahamkAra.mana:.buddhi.dRSTaya: sRSTi.kalpanA: |

एक.रूपतया प्रोक्ता या माया, रघुनन्दन ॥३।९६।४८॥

eka.rUpatayA proktA yA mAyA, raghunandana ||3|96|48||

.

*the different views of*

*"aham"kAra*"I"dentity,*

*manas*Mind,*

*&*

*buddhi*Intellect*

*are*

*creative formulations*

*.*

*they have been stated*

*by me*

*in one particular form,*

*Darling of the Clan*

*!*

ahamkAra.m*ana:.* . *the views of "aham"kAra*"I"dentity = *

buddhi.dRSTaya: . sRSTi.kalpanA: . *are creative formations = *

eka.rUpatayA proktA yA *mAyA . *they have been stated by me in one
particular form, = *raghunandana . *Darling of the Clan! ** so

"aham"kAra*"I"dentity may be called "egoity" or "ego", and *rAma may be
*rAghava or *raghu.nandana

.

*vwv.499/48. *rAma! The notions of the ego, the mind and the intellect,
which have been described by me, are (only) creative formations on account
of their identical nature (as the inner instruments of perception).

*vlm.48. I have told you, Ráma that egoism, mind and the light of
understanding, together with the volition of creation, are but different

properties of the one and same internal principle. (Ego .the subjective,
mind . the motive, understanding,. the thinking, and the volitive powers,

all relate to the same soul. All these are different faculties having the
one and same common root—the one universal soul).

***ahamkAra.m*ana:.*buddhi.dRSTaya: . *the views of "aham"kAra*"I"dentity =
*sRSTi.kalpanA: . *are creative formations = *eka.rUpatayA proktA yA *mAyA
. *they have been stated by me in one particular form, = *raghunandana
. *Darling
of the Clan! ** so "aham"kAra*"I"dentity may be called "egoity" or "ego",

and *rAma may be *rAghava or *raghu.nandana.

naiyAyikai:_itarathA *. by nyAya.Logicians otherwise = *

tAdRzai: parikalpitA: anyathA kalpitA: sAMkhyai: cArvAkai:_api ca_anyathA

.

*vwv.500/49. They are determined in another manner by logicians and the
like, considered in a different manner by the followers of the SAnkhya

philosophy and otherwise by the #cArvAka.s (or the atheistic and

materialistic philosophers).

*vlm.49. The Nyáyá philosophy has taken the mind &c., in different lights
according to its own view of them; and so the Sankhya system explains the
perception and senses in a way peculiar to itself. (Namely: the Nyáyá says,
the Ego to be a dravya or substance; the living soul as God; the mind a
sensitive particle and internal organ; and understanding as a transitory
property of the mind. The Sánkhya has the understanding as a product of
matter, and egoism a resultant of the same, and the mind as the eleventh

* Khare – Having pointed out how, in his opinion on the nature of the mind,
he differs from the points of view of the ‘Naiyāyikas Sāmkhyas, Cārvākas,

Jaiminiyas, Ārhatas, Bauddhas, Vaiśesikas, and Pāñca.ratras, etc.' (YV
3.96. 49.50), he adds : “All these various doctrines arising at different

times and in different countries, however, lead to the same Supreme Truth,
like the many different paths leading travelers from different places to
the same city. It is ignorance of the absolute truth and the
misunderstanding of the different doctrines that cause their followers to
quarrel with one another with bitter animosity. They consider their own
particular dogmas to be the best, as every traveler may think, though

wrongly, his own path to be the only and the best path (YV 3.96.51.53).”

Again note that these passages from YV are essentially, with minor

variants, same as passages in MU 3.96.49.53).

#*cArvAka.*: . N. of a materialistic philosopher (whose doctrines are
embodied in the bArhaspatya.sUtras) Veda7ntas. S3i1l. Ra1jat. iv, 345 Prab.
Madhus.*_* A rAkSasa (friend of duryodhana, who took the shape of a
mendicant Brahman, when yudhiSThira entered hAstina.pura in triumph, and

reviled him, but was soon detected and killed by the real Brahmans) MBh. i,

349 ; ix, 3619 ; I, 1414

जैमिनीयैश् च_अर्हतैश् च बौद्धैश् वैशेषिकैस् तथा ।

jaiminIyai:_ca_arhatai:_ca bauddhai:_vaizeSikai:_tathA |

अन्यैर् अपि विचित्रैस् तैः पाञ्च.रात्र.आदिभिस् तथा ॥३।९६।५०॥

anyai:_api vicitrai:_tai: pAJca.rAtra.Adibhi:_tathA ||3|96|50||

.

jaiminIyai:_ca arhatai:_ca

bauddhai:_vaizeSikai:_tathA *. by bauddha.Buddhists = *

anyai:_api *. by others too = *

vicitrai:_tai: pAJca.rAtra.Adibhi:_tathA

.

*vlm.50. In this manner are all these terms taken in very different
acceptations, by the different systems of Mimansa, Vaiseshika, Arhata and
#buddhist philosophy. The Pancharatra and some other systems, have given
them particular senses disagreeing with one another. See Rákháldása
Nyayaratna's tract on the identity of the mind and the soul atmá; and

Hirálal's reply to and refutation of the* same*).

*vlm.50. In this manner are all these terms taken in very different
acceptations, by the different systems of Mimansa, Vaiseshika, Arhata and
#buddhist philosophy. The Pancharatra and some other systems, have given
them particular senses disagreeing with one another. See Rákháldása
Nyayaratna's tract on the identity of the mind and the soul atmá; and
Hirálal's reply to and refutation of the same).

सर्वैः_एव च गन्तव्यम् तैः पदम् परमार्थिकम् ।

sarvai:_eva ca gantavyam tai: padam paramArthikam |

विचित्रम् देश.काल.उत्थैः परम् एकम् इव_अध्व.गैः ॥३।९६।५१॥

vicitram deza.kAla.utthai: param ekam iva_adhva.gai: ||3|96|51||

.

*for all of them*

*what is to come*

*is*

*a State*

*in the Higher Sense*

*a wonder*

*for those transcending Place* and Time*

*.*

*the absolute is only one*

*for such travelers*

*.*

sarvai:_eva ca gantavyam = tai: padam paramArthikam = vicitram

deza.kAla.utthai: = param ekam iva_adhva.gai:

.

* #deza is "space" only in a limited sense,

something contained or bounded.

I reserve "Space" for *AkAsha,

which is ananta.boundless.

**vlm.51. All these various doctrines, arising at different times and in

distant countries, leat_at last to the same supreme Being, like the very
many different ways, leading their passengers to the same imperial city. *

*jd.51 . sarvai: . *and by all those = *eva ca gantavyam . *what is to come
= a State in the Higher Sense a wonder = *deza.kAl*a.u*tthai: *.
transcending Place and Time =* param ekam iva . *by the travelers. *

अज्ञानात् परमार्थस्य विपरीत.अवबोधत: ।

ajJAnAt paramArthasya viparIta.avabodhata: |

केवलम् विवदन्त्य् एते विकल्पैर् त्यैर् आरुरुक्षवः ॥३।९६।५२॥

kevalam vivadanti_ete vikalpai:_ArurukSava: ||3|96|52||

.

ajJAnAt paramArthasya . *from ignorance of the highest truth *=

viparIta.avabodhata: kevalam vivadanti ete vikalpai: ArurukSava: .

.

*vlm.52. It is ignorance of this supreme truth or misunderstanding of the
discordant doctrines, that causes the votaries of different systems and
sects, to carry on an endless dispute among themselves with bitteracrimony.
(All party contentions, are but effects of ignorance of the various
terminology bearing the same sense).

viparita

avabodha

vivat_

vikalpa

ArurukSu

स्व.मार्गम् अभिशंसन्ति वादिनश् चित्रया दृशा ।

sva.mArgam abhizaMsanti vAdina:_citrayA dRzA |

विचित्र.देश.काल.उत्था* मार्गम् स्वम् पथिका* इव ॥३।९६।५३॥

vicitra.deza.kAla.utthA: mArgam svam pathikA: iva ||3|96|53||

.

*the dogmatists praise their own path *

*according to their diverse views, *

*just as a a traveler chooses *

*his roat_according.with the way he wants to go*

*. *

sva.mArgam abhizaMsanti . They praise their own path .

vAdina: citrayA dRzA . according.to the differing view of the disputant .

mArgam svam pathikA iva . as a traveler his own roat_.

vicitra.deza.kAl*a.u*tthA . according.to different time and place.

sva.mArgam abhizaMsanti = vAdina:_citrayA dRzA = vicitra.deza.kAla.utthA* =

mArgam svam pathikA* iva

.

*vlm.53. The disputants maintain their particular positions by their
respective dogmatism; just as passengers persist in their accustomed paths
as the best suited to them. (Bias has a stronger basis in the mind and has
a faster—hold of the human heart, than the best reason and the surest
truth).

*sv.30.73 When it thinks "I am bound" there is bondage; when it thinks "I

am free" there is freedom.

तैर् मिथ्या, राघव, प्रोक्ताः कर्म.मानस.चेतसाम् ।

tai:_mithyA, rAghava, proktA: karma.mAnasa.cetasAm |

स्व.विकल्प.अर्पितैर् अर्थैः स्वाः स्वा* वैचित्र्य.युक्तयः ॥३।९६।५४॥

sva.vikalpa.arpitai:_arthai: svA: svA* vaicitrya.yuktaya: ||3|96|54||

.

tai:_mithyA, rAghava, proktA: karma.mAnasa.cetasAm
sva.vikalpa.arpitai:_arthai:

svA: svA* vaicitrya.yuktaya:

*. *

*vlm.54. They have spoken falsely, whose words point out every thing as the
fruit of our acts, and direct mankind only to the performance of their
actions. It is according to the various prospects that men have in view,
that they have given their reasons in their own ways. (Ask of the learned,
the learned are blind this bids you shun, and that to love mankind Pope).

*VA . by them, false words, production of minds, for their own variable

goals, their own diverse logic is employed?

*AS. O descendant of Raghus (rAghava), they have falsely described
different interactions for karma, mind (manas) and intelligence (cetas),
based on their own alternate meanings (vikalpitArpitai: arthaiH)

यथा_एव पुरुषः स्नान.दान.अदान.आदिकाः क्रियाः ।

yathA_eva puruSa: snAna.dAna.adAna.AdikA: kriyA: |

कुर्वन् तत्.कर्तृ.वैचित्र्यम् एति तद्व*द्* *इ*दम् मनः ॥३।९६।५५॥

kurvan tat.kartR.vaicitryam eti tadvat_idam mana: ||3|96|55||

.

yathA eva puruSa: *just like a person . *

kurvan tat.kartR.vaicitryam *doing these various offices . *

snAna.dAna.AdAna.AdikA: kriyA: *his activities like Bath, giving, and
taking . *

eti tadvat_idam mana: *so the mind goes that way*

*... *

*vwv.476/55. As a man, performing actions such as bathing, giving and
taking, attains to the peculiarity of the doer of such acts, so, this mind
(assumes different characteristics).

*VA . like man, who does actions of bathing, giving or non.giving etc,

variously becomes (corresponding) doer, so like this is the mind. *AS. I
agree, provided you have continued the sentence into the next verse.
*vlm.55. The mind receives its various names from its different functions

as a man is called a Snataka or early bather, and a dátá—.donor, from his

acts of sacred oblations and religious gifts.

*jd. in YVPersp. Prof. Walli cites this verse to support the statement that
"mind is known by the name of jIva, vAsanA, karma, etc.", as.if they are
synonyms. the verse says quite the opposite, that these are particulars
supported by the generality <manas>.

विचित्र.कार्य.वशतो नाम.भेदेन कर्तृता ।

vicitra.kArya.vazata:_nAma.bhedena kartRtA |

मनः सम्प्रोच्यते जीव.वासना.कर्म.नामभि: ॥३।९६।५६॥

mana: samprocyate jIva.vAsanA.karma.nAmabhi: ||3|96|56||

.

*because of various actions, *

*the doer gets distinctive names: *

*and so the Mind may be known as *

*#vAsanA, jIva, or *karma. *

vicitra.kArya.vazato . According to its various actions .

nAma.bhedena kartRtA . by distinctive names the doer .

mana:* samp*rocyate . the Mind is described .

jIva.vAsanA.karma.nAmabhi: . as Living*jIva, #vAsanA, or *karma .

*vlm.56. As the actor gets his many titles, according to the several parts
which he performs; so the mind takes the name of a Jíva or living being,
from its animation of the body and its desires. (The mind is repeatedly
said to be the animating and volitive principle).

*vwv.477/56. On account of various occupations, there is doership with
difference in names. The mind (under such circumstances) is described by
the names individual consciousness (jIva), desire [vAsanA] and action
[karma].

*sv.30.73 When it thinks "I am bound" there is bondage; when it thinks "I

am free" there is freedom.

चित्तम् एव_इदम् अखिलम् सर्वेण_एव_अनुभूयते ।

cittam eva_idam akhilam sarveNa_eva_anubhUyate |

अ.चित्तो हि नरो लोकम् पश्यन्न् अपि न पश्यति ॥३।९६।५७॥

a.citta:_hi nara:_lokam pazyan*_api na pazyati ||3|96|57||

.

cittam eva idam akhilam .* The #citta Affection is all this . *

sarveNa eva anubhUyate* by all it is thus become . *

a.citto hi naro lokam pazyann . *absent #citta a person seeing the world .*

api na pazyati *nevertheless does not see it*

.

*vlm.57. The mind is said to be the heart also, which is perceived by every
body to reside within himself. A man without the heart, has no feeling nor
sensation.

अन्तर्.हर्षम् विषादम् च समनस्को हि विन्दति ॥३।९६।५८॥

antar.harSam viSAdam ca samanaska:_hi vindati ||3|96|58||

.

*what it has heard and touched and seen and tasted, and smelled,*

*and considered*

*fortunate or unfortunate,*

*inwardly joyful or grievous,*

*is totally the work of Mind*

*.*

zrutvA spRSTvA ca dRSTvA ca = bhuktvA ghrAtvA zubha.azubham = antar.harSam

viSAdam ca = samanaska:_hi vindati

.

*AS: The feeling arises only in the mind, not in the actions! Having heard,

touched,*_*.., only one with a mind derives inner happiness or sadness.

zrutvA . Having heard

spRSTvA ca . and touched .

dRSTvA ca . and seen, .

bhuktvA . enjoyed/tasted, .

ghrAtvA . smelled, . see_027, it is known as "indriya" .

vimRzya ca . and considered .

zubha.azubham . fortune and misfortune, .

antar.harSam viSAdam ca . inner delight or grief .

samanaska: hi vindati . it finds entirely/mental.

*vlm.p.58 It is the heart that feels the inner pleasure or pain derived
from sight or touch, hearing or smelling, and eating and drinking of
pleasurable or painful things.

*sv.30.73 (extensive omission) When it thinks "I am bound" there is

bondage; when it thinks "I am free" there is freedom.

#viSAda viṣādaḥ विषादः . ¶ap . Dejection, sadness, depression of spirits,

grief, sorrow; मद्वाणि मा कुरु विषादम् Bv.4.41; विषादे कर्तव्ये विदधति जडाः
प्रत्युत मुदम् Bh.3.25; VR.8.54; Ś.4.16.; • Disappointment, despondency,

despair; विषाद.लुप्त.प्रतिपत्ति सैन्यम् VR.3.4; (विषादश्चेतसो भङ्ग

उपायाभावनाशयोः).; • Languor, drooping state; दोर्विषादः Māl.2.5.; •

Dulness, stupidity, insensibility; शास्त्रविददृष्ट.कर्माकर्मसु विषादं
गच्छेत् Kau. A. • viSAdavan . full of melancholy. .

आलोक* इव रूपाणाम् अर्थानाम् कारणम् मनः ।

Aloka* iva rUpANAm arthAnAm kAraNam mana: |

बध्यते बद्ध.चित्तो हि मुक्त.चित्तो हि मुच्यते ॥३।९६।५९॥

badhyate baddha.citta:_hi mukta.citta:_hi mucyate ||3|96|59||

*.*

*just.as <http://just.as> light is for forms,*

*Mind is the cause for things*

*:*

*bound by a binding Affection,*

*by free Affection it is freed*

*.*

Aloka*.x ** iva rUpa*.x *ANAm = artha*.x *AnAm kAraNa*.x *m mana*.x *: =
badhya*.x *te baddha*.x *citta*.x *: hi*.x * = mukta*.x *citta*.x *: hi*.x *
mucya*.x *te

*. *

*vlm.p.59 As light shows the colors of things to sight, so the mind is the
organ that reflects and shows the sensations of all sensible objects in the
head.

*sv. When it thinks "I am bound" there is bondage; when it thinks "I am
free" there is freedom.

tat jaDAnAm param viddhi *– know that one among the Dull =*

jaDam yena_ucyate mana: *. the Dull one which is meant by "Mind" = *

na ca_avagacchati jaDam *– nor undergoing the Dull is = *

mana:_yasya hi mucyate *– for one whose Mind is freeing*

*. *

*VA . know, mind is called most inert of inerts, and it is not inert, being

conscious. what do words yena and yasya refer to? *AS: Know (viddhi) that
it (tad) is ultimate stupidity (jaDAnAm param) of one who calls it just
inert (yena mana: jaDam ucyate). Also, one whose mind is active (yasya man

*a:_*hi cetanam), he does not experience inertness (na ca jaDam

avagacchati).
*vlm.p.60 Whoever thinks the mind is a dull material substance, or whose
gross understanding cannot understand the nature of consciousness, is the
dullest of beings.

*vlm.60. Know him as the dullest of beings, who thinks the mind to be a
dull material substance; and whose gross understanding cannot understand
the nature of the Intellect.

#*para . x *• param*.x*

न चेतनम् न च जडम् यद् इदम् प्रोत्थितम् मनः ।

na cetanam na ca jaDam yat_idam pra.utthitam mana: |

विचित्र.सुख.दु:ख.ईहम् जगद् अभ्युदितम् तदा ॥३।९६।६१॥

vicitra.sukha.du:kha.Iham jagat_abhyuditam tadA ||3|96|61||

.

*Neither conceptual nor substantial *

*this *

*(that is called manas.Mind) *

*as the various activities of pleasure and sorrow* = .

jagat_abhyuditam tadA . *then spring.forth as the world.*

*vlm.61. The mind is neither intelligence (chetana) nor inert matter
(jada); it is the ego that has sprung amidst the various joys and griefs in
this world. (The pure intelligence knows no pleasure nor pain; but the mind
which is the same with the conscious ego, is subjected to both in this
world).

*VA . mind is not conscious nor inert, it is what which appears here as

various joys and griefs leading to appearance of world. •• *jd.

vicitra.sukha.du:kha=Iham The compound ends in *Iha, rather than *iha. ••

*AS. As this mind, which is neither (fully) inert nor (fully) active
acquires various desires leading to happiness or unhappiness, the world
arises. Thus, the mental desires/images generate the visible world.

.

*i . #*iha . *ind. (fr. pronom. base <i>) . in this place , here • to this

place • in this world • in this book or system • in this case (e.g.
*tena_iha na} , "therefore not in this case" i.e. the rule does not apply

here) ; now , at this time RV. &c. + #*Iha* *iiha* . *m. attempt (see
#Urdhva.Iha) •• #*IhA **iihaa . f. effort , exertion , activity MBh.R.&c.

•• request , desire , wish R.MBh. &c.

*na cetanam na ca jaDam . *neither conceptual nor substantial = . *yat_idam
protthitam mana: . *is this that's called manas.Mind**.* +
vicitra.sukha.du:kha=Iham . *the various activities of pleasure and sorrow*
= .

jagat_abhyuditam tadA . *then spring.forth as the world.*

एक.रूपे हि मनसि संसार: प्रविलीयते ।

eka.rUpe hi manasi saMsAra: pra.vilIyate |

उप.आविलम् कारणम् तैर् भ्रान्त्या जगद् उप.स्थितम् ॥३।९६।६२॥

upa.Avilam kAraNam tai:_bhrAntyA jagat_upa.sthitam ||3|96|62||

.

eka.rUpe hi manasi . *for when the mind is One.form = *

saMsAra: pra.vi.lIyate – *the world is subsumed = *

upAvila*.x *m kAraNa*.x *m tai:*.x *

bhrAntyA*.x * jagat*.x *upasthita*.x *m

.

*vlm.62. The mind which is one with the divine Intellect (i. e. sedately
fixed in the one Brahmá), perceives the world to be absorbed into itself;
but being polluted with matter (like fresh water with soil), it falls into
the error of taking the world for real. (The clear mind like clear water is
unsullied with the soil of the material world; but the vitiated mind, like
foul water, is full of the filth of worldliness).

*VA . for saMsara is dissolved in mind, (which is) in non.dual state,

by ignorance world appears, as impurity of the cause. *AS. When the mind
becomes one with Brahman (manasi ekarUpe sati), the world dissolves. It is
the secondary cause of the illusory world (upAvilam kAraNam) when by those
thoughts of it, the world becomes present. The point being made seems to be
that mind may not be the basic cause of the world's existence, it causes
vaius modifications of its appearance.

= eka.rUpe hi manasi saMsAra: pra.vi.lIyate upAvilam kAraNam tai: bhrAntyA
jagat_upasthitam ||

अजडम् हि मनो राम संसारस्य न कारणम् ।

a.jaDam hi mana:,_rAma, saMsArasya na kAraNam |

जडम् च_उपल*धर्म_अपि संसारस्य न कारणम् ॥३।९६।६३॥

jaDam ca_upala.dharmA_api saMsArasya na kAraNam ||3|96|63||

.

a.jaDam hi manas rAma . *For non.inert Mind, Raama, is = *saMsArasya na
kAraNam .* not the cause of the Samsaara.Convolution = *jaDam ca* . and
then inert = *

upala.dharma api* . even the quality of stone = *

saMsArasya na kAraNam* . is not the cause of the saMsAra.Convolution*

* = *

*tho manas.Mind is not inert, Raama, it's not the cause of this saMsAra*

*:*

*even when it is inert—dumb as a stone—it is not the cause of this saMsAra*

*.*

*vlm.63. Know Ráma, that neither the pure immaterial intellect, nor gross
matter as the inert stone, can be the cause of the material world. (The
spirit cannot produce matter, nor can dull matter be productive of itself).

*VA . for, Rama, non.inert mind is not a cause of saMsara and inert stone,

by its nature, is not cause of saMsara. *AS: Here the above point is
restated that mind cannot be the cause, whether you consider it as jaDa or
ajaDa.

na cetanam na ca jaDam . *(Although) neither sentient nor inert* = .

tasmAt jagati rAghava . *therefore in the world, RAghava,* = .

mana: kAraNam arthAnAm . *manas.Mind is the cause of meaning/purpose/things
*= .

rUpANAm iva bhAsanam . *just.as <http://just.as> light/radiance (is the
cause) of forms*

*.*

*vlm.64. Know then, O Rághava, that neither intelligence nor inertia, is
the cause of the world; it is the mind that is the cause of visible
objects, as it is the light which unfolds them to the view. (Intelligence

is the knowledge of the self.evident, and not their cause).

*VA . because of this, in this world, O Rama, mind is not conscious nor

inert cause of objects, like light (is not the cause of material) forms??
*AS. The mind, whether inert or active, is not the cause of perception like
illumination makes appearance visible. • I see the meaning differently from
the commentary. If you shine light on something red, you see the redness.
But this means the redness is already there, and the light only lets you

see it. But the world is not supposed to be real anyway(:.))

*na cetanam na ca jaDam . *(Although) neither sentient nor inert* = .
tasmAt jagati rAghava . *therefore in the world, RAghava,* = . mana:
kAraNam arthAnAm . *manas.Mind is the cause of meaning/purpose/things *= .
rUpANAm iva bhAsanam . *just.as <http://just.as> light/radiance (is the
cause) of forms.* .64. .न चेतनं न च जडम् . (Although) neither sentient nor
inert = तस्मात् जगति राघव . therefore in the world, RAghava, =

मनः कारणम् अर्थानाम् . manas.Mind is the cause of meaning/purpose/things =
रूपाणाम् इव भासनम् . just.as light/radiance (is the cause) of forms. .64.

चित्ताद् ऋते ऽन्यद् यद्य्_अस्ति तद् अचित्तस्य किम् जगत् ।

cittAt_Rte_anyat_yadi_asti tat_acittasya kim jagat |

सर्वस्य भूत.जातस्य समग्रम् प्रविलीयते ॥३।९६।६५॥

sarvasya bhUta.jAtasya samagram pravilIyate ||3|96|65||

.

*except.for *Chitta the *affective.Mind .*At Rte* + *anyat*.an.other + *

yadi*.xx + * asti*.xx + * = tat*.xx + * *of* a.*.xx + *citta*.xx + *sya kim*.xx
+ * jagat*.xx + ** = *sarvasya*.xx + * bhUtajAta*.xx + *sya = samagram*.xx
+ * pra.*.xx + *vilIya*.xx + *te

.

*sv.30.73 (extensive omission) When it thinks "I am bound" there is

bondage; when it thinks "I am free" there is freedom.

*vlm.65. For where there is no mind, there is no perception of the outer
world, nor does dull matter know of the existence of anything; but
everything is extinct with the extinction of the mind. (A deat_body like a
dull block, is insensible of every thing).

*VA . if it were something besides attention of the mind, what is world in

the absence of mind? entirety of everything and of all kinds of beings
disappears completely. .rAS.If there is something in existence separately
from the mind, then why would the world completely vanish for everyone
whose mind dissolves? The point being made is that if world hat_a separate
existence, then it would continue to be experienced without the
intervention of the mind.

#*anyat . !!! *

#*yadi . !!! *

नाना.कर्म.वशावेशान् मनो नाना.अभिधेयताम् ।

nAnA.karma.vazAvezAn_mana:_nAnA.abhidheyatAm |

एकम् विचित्रताम् एति कालो नाना यथा.ऋतुभि: ॥३।९६।६६॥

ekam vicitratAm eti kAla:_nAnA yathA.Rtubhi: ||3|96|66||

.

nAnA.karma.vaz*a.A*vezAn . ??? .vezAt

*them various*.karma.*force*.*infected things = *

*manas.Mind*

nAn*A.a*bhidheyatAm *to being variously expressed *

ekam vicitratAm eti . *1 goes to variety = *

kAla: nAnA yathartubhi: . *at various times according with the season*

*. *

*vlm.66. The mind has a multiplicity of synonyms, varied by its
multifarious avocations; as the one continuous duration undergoes a hundred
homonyms, by the variations of its times and seasons.

*vlm.66. The mind has a multiplicity of synonyms, varied by its
multifarious avocations; as the one continuous duration undergoes a hundred
homonyms, by the variations of its times and seasons.

विश् #viz . #*Aviz* . #*Aveza – *m. joining one's self Ka1tyS3r. ;

entering, entrance, taking possession of MBh. &c. ; absorption of the
faculties in one wish or idea, intentness, devotedness to an object BhP. ;
demoniacal frenzy, possession, anger, wrath Ba1lar. Ka1d. ; pride,
arrogance L. ; indistinctness of idea, apoplectic or epileptic giddiness L.
+

यदि नाम_अ.मनस्कारम् अहम्कार.इन्द्रिय.क्रियाः ।

yadi nAma_a.manaskAram ahamkAra.indriya.kriyA: |

क्षोभयन्ति शरीरम् तत् सन्तु जीव.आदयः किल ॥३।९६।६७॥

kSobhayanti zarIram tat santu jIva.Adaya: kila ||3|96|67||

.

yadi nAma_a.manaskAram . *if indeed not a mental function = *

ahamkAr*a.i*ndriya.kriyA: *. the sensual activities of "I"dentity + *

kSobhayanti zarIram . *trouble the body = *

tat_santu jIva.Adaya: kila . *that jIva & hir like are. OK... *

*VA . if mind is not creator of names, names are of creation of ego and

senses, then jivas etc must exist in highest??? about body and trembling I
did not get, and argument is not very clear.

*AS. nAma does not refer to name here. It is an indeclinable meaning
"indeed" or "really". If indeed, without intervention of mind
(amanaskAram), the things like "ego" and other actions of sense organs
would stimulate the body into actions, then let the life forms be part of
the beyond. This one is rather obscure, because the thought is not
developed further. The suggestion is that such an independent existence of
a "body" is inconsistent with our knowledge. It is possible that such a
thought is alluded to in the next two verses and might represent the
philosophical systems being criticized.

*vlm.67. If egoism is not granted to be a mental action, and the sensations
be reckoned as actions of the body; yet its name of the living principle,
answers for all the acts of the body and mind.

दर्शनेषु तु ये प्रोक्ता* भेदा* मनसि तर्कत: ।

darzaneSu tu ye proktA* bhedA* manasi tarkata: |

क्वचित् क्वचिद् वाद.करैर् अपवाद.करैः किल ॥३।९६।६८॥

kvacit kvacit_vAda.karai:_apavAda.karai: kila ||3|96|68||

.

*...*

darzaneSu tu ye proktA: bhedA manasi tarkata: kvacit kvacit_vAda.karai:
apavAda.karai: kila

darzaneSu tu . But in different Schools . the six or seven different
schools of Sanskrit philosophy .

ye proktA: bhedA: manasi tarkata: . the distinctions of Mind that are
proffered logically .

kvacit kvacid . whatever they may be .

vAda.karai:_apavAdak.arai: kila . with all their arguments and
counter.arguments … .

*vlm.68. Whatever varieties are mentioned of the mind, by the reasonings of
different systems of philosophy, and sometimes by the advocates of an
opinion, and at others by their adversaries:—

*VA . but in philosophycal systems difference in mind is declared by

speculators, who anywhere quarell and discuss and refute (amongst

themselves) *AS: Serious typo: bhedAM. bhedA Wherever variations of the

mind concept are enunciated in the philosophical systems by reasoning of
argumentative people (vAdaiH), they are really false speakers
(apavAdakarai: kila).

te.*they/you* . hi.*for/indeed. ,* *Raama*, na*.no/not .*

budhyan*.x *te = viziSyan*.x *te na*.no/not.* ca*.and/also*

kvacit*.x * = sarvA:*.all** hi.*for/indeed.* zakti.*powers+*aya: + *in a*
deva.*God/deity+*e = *they are* vidyan.*known.to.be <http://known.to.be>+*te
sarvaga.*everywhere.going/omnipresent+* yata:.*from.which/whence+*

*. *

*vlm.69. They are neither intelligible nor distinguishable from one

another, except that they are all powers of the self.same mind; which like

the profluent sea, pours its waters into innumerable outlets.

*jd. var. (source ???) te hi rAma na budhyante viziSyante na ca kvacit |
sarvasya bhUtajAtasya samagram pravilIyate ||3|96|69||

*VA . these, O Rama, are not awakened and not different (from each other)
anyhow,

for all powers are are known in god, as He is all.pervading.

*AS. They, O Rama, cannot be made to understand or modify (their
arguments). (They are so mislaid by their mind) because the god called mind
possesses all kinds of powers, (including delusions.) In this and previous,
I am paraphrasing AB commentary. I hat_a different explanation, but after
further thought, I came to agree with AB.

य*दैव* खलु शुद्धायाम् मनाग्_अपि हि संविदः ।

yadA_eva khalu zuddhAyAm manAk_api hi saMvida: |

जडा_एव शक्तिर् उदिता तदा वैचित्र्यम् आगतम् ॥३।९६।७०॥

jaDA_eva zakti:_uditA tadA vaicitryam Agatam ||3|96|70||

.

yadA eva khalu zuddhAyAm . *when only indeed when in purity = *

managapi hi *saMv*ida: *. just a bit of saMvid Awareness = *

jaDA eva . *quite thick/material = *

zakti:_uditA . *is the shakti.Power arisen = *

tadA vaicitryam Agatam . *then diversity is forthcoming*

*. *

*vwv.1125/70 Only when the power of Pure Consciousness is manifested even a
little, as if it were material, then indeed does the variety (of worldly
objects) arise.

*VA . surely, when of pure (consciousness) arises even a little knowing

power as if of inertness, then variety appears. *AS. He is now explaining
how the variety of false ideas can flourish. Whenever, the pure

intelligence (zuddhA *saMv*it) develops even a tinge of material nature

(jaDeva zakti: uditA), variety of results arise.

*vlm.70. As soon as men began to attribute—materialistic powers and force
to the nature of the pure (immaterial) consciousness, they fell into the
error of these varieties of their own making.

#*khalu . *!!!

*jd.70 . yadA eva khalu zuddhAyAm . *now only when in purity = *managapi hi
*saMv*ida: *. then only from the Samvid Awareness = *jaDA eva . *quite
inert/material = *zakti:_uditA . *is the shakti*Power arisen = *tadA
vaicitryam Agatam . *then diversity is forthcoming. *

ऊर्ण.नाभाद् यथा तन्तुर् जायते चेतनाज् जड: ।

UrNa.nAbhAt_yathA tantu:_jAyate cetanAt_jaDa: |

नित्य.प्रबुद्धात् पुरुषाद् ब्रह्मण: प्रकृतिस् तथा ॥३।९६।७१॥

nitya.prabuddhAt puruSAt_brahmaNa: prakRti:_tathA ||3|96|71||

.

UrNa.nAbhAt_yathA tantu: . *like the threat_from a spider . *

jAyate cetanAt jaDa: . *is born from affectivity thickening *

nitya.prabuddhAt puruSAt *from the ever.awake puruSha.Person *

brahmaNa: prakRti: tathA *from brahma prakRti.Nature thus*

*. *

UrNa.nAbhAt_yathA tantu: .

Like the threat_from a spider .

jAyate cetanAt jaDa: .

the Jada Inert arises from Cetana Sentience .

nitya.prabuddhAt puruSAt .

from natural awakening of the Purusha Person .

brahmaNa: prakRti: tathA .

thus is the Prakrti Nature in the Brahman Immensity. .

*vwv. 1127/71. As a senseless web is produced from a living spider, so does
#prakRti (or Nature) originate from #brahman, the Supreme Being, which is
eternally awakened (or conscious).

*vlm.71. As the spider lets out its threat_from itself, it is in the same
manner that the inert has sprung from the intellect, and matter has come
into existence from the ever active spirit of of Brahma. (The Sruti
says:—Every thing comes out of the spirit as the threat_from the spider,
the hairs and nails from the animal body, and as rocks and vegetables
springing from the earth).

अविद्या.वशतश् चित्त.भावनाः स्थितिम् आगताः ।

avidyA.vazata:_citta.bhAvanA: sthitim AgatA: |

चिति पर्याय.शब्दा* हि भिन्नास् ते न_इह वादिनाम् ॥३।९६।७२॥

citi paryAya.zabdA* hi bhinnA:_te na_iha vAdinAm ||3|96|72||

.

avidyA.vaza.tas . *by force of avidya.Ignorance . *citta.bhAvanA: . *the
sensation/feelings of #citta Affection . *sthitim AgatA: . *arrive.at
<http://arrive.at> a state . *

citi paryAya.zabdA: hi . *in Chit are similar words . *na iha bhinnA: te . *but
not here distinguished . *vAdinAm . *by the speakers*

*. *

*vlm.72. It is ignorance (of the said Sruti), that has introduced the
various opinions concerning the essence of the mind; and hence arose the
various synonymous expressions, significant of the Intellect among the
opponents.

*VA . by the force of ignorance of the mind of speakers appear synonymous
words (about the mind); for in cit difference is absent *AS. Typo . which

is apparently in the original too. The two words shold be joined and after
a sandhi split, they become

bhinnA: tena iha. The meaning is: By influence of ignorance (of Brahman) .

avidyA, their mental perceptions have been solidified; so (tena) for these
arguers' (vAnAm)

variant notions of cit have come about. (citi paryAya.zabdA: bhinnAH).

* avidyA.vaza.tas . By force of *avidyA*Ignorance* = citta.bhAvanA: . *the
sensation/feelings of #citta Affection* = sthitim AgatA: . *arrived at a
state *= citi paryAya.zabdA: hi . *in chit***Consciousness are similar
words . *na iha bhinnA: te . *but not here distinguished *= vAdinAm . *by
the speakers.*

जीवो मनश् च ननु बुद्धिर् अहम्कृतिश् चेति

jIva:_mana:_ca nanu buddhi:_ahamkRti:_ceti_

एवम् प्रथाम् उपगता_इयम् अनिर्मला चित् ।

evam prathAm upagatA_iyam a.nirmalA cit |

सा_एषा_उच्यते जगति चेतन.चित्त.जीव=

sA_eSA_ucyate jagati cetana.citta.jIva=

सम्ज्ञा=गणेन किल न_अस्ति विवाद* एषः ॥३।९६।७३॥

samjJA=gaNena kila na_asti vivAda* eSa: ||3|96|73||

.

jIva: manas ca . The *Living*jIva*, manas*Mind =

nanu . indeed . = Fr. n'est.ce pas? =

buddhi: ahamkRti: ca – buddhi*Intellect, and #*"aham"kAra*"I"dentity *=

iti . *such Terms = *

evam prathAm upagatA iyam anirmalA

cit s*a.e*SA ucyate jagati

cetana.citta.jIva.samjJA.gaNena kila na asti vivAda eSa:

.

*vlm.73. The same pure Intellect, is brought to bear the different
designates of the mind, as understanding, living principle and egoism; and
the same is expressed in the world by the terms intelligence, heart,
animation and many other synonyms, which being taken as expressive of the same
thing, must put an end

to all dispute. (So all metaphysical disputes owe their origin to the
difference of terminology. Such as, Kant regarded the mind under its true
faculties of cognition, desire and moral feeling, called as
Erkenntnisvermögen or Denkvermögen, Begehrungsvermögen, and
Gefühlsvermögen. Insteat_of multiplying

the synonyms of Mind here, I refer the reader to Roget's Thesaurus for
them).

*jd.These, like the Sanskrit words which I identify as Technical Terms, are
NOT "synonyms", but terms of analysis. Translations like VLM, by treating
them as synonyms. disregard the analysis, and eradicate much of the meaning

of the text. . das.jiva¤gmail.com <das....@gmail.com>]

*VA . surely, jiva, mind and intellect and indivituality . these are

expansions of impurity in cit??? which is called in world as intelligence,
mind, jiva and surely here is no agreement among groups (of different
philosophies), only dispuration. *AS. The cit when contaminated (with
worldly ideas) has come to be regarded as life, mind, intelligence, ego and

so on. So it (cit) is addressed by different terms in this world . like
consciousness, mind, life.form (cetana.citta.jIva) ; there is no argument

about this (na asti vivAda eSa:)! Thus, the summary is that all these
variant terms are really pointing to cit, but attributing various worldly
properties and actions to it, thereby contaminating the true understanding.

*jd.73 . jIva: manas ca . The *Living*jIva*, manas*Mind = nanu . indeed . =
Fr. n'est.ce pas? = buddhi: ahamkRti: ca – buddhi*Intellect, and
#*"aham"kAra*"I"dentity
*= iti . *such Terms = *evam prathAm upagatA iyam anirmalA cit s*a.e*SA
ucyate jagati cetana.citta.jIva.samjJA.gaNena kila na asti vivAda eSa:

•

*o**ॐ**m*

•

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

FM3097 THREE SPACES 1.SP18 .z27

https://www.dropbox.com/s/1ij0zw13kz1o4mu/fm3097%201.sp18%20THREE%20SPACES%20.z27.docx?dl=0
FM.3.97 THREE SPACES 1.SP18

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

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

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Mon, Sep 16, 2019 at 8:33 PM jivadas <das....@gmail.com> wrote:

>
>
>
>
> fm3096 1.sp15..17 *some Technical Terms_*z73
>
>
> https://www.dropbox.com/s/mlvqxg34gnwfcze/fm3096%201.sp15..17%20some%20Technical%20Terms%20.z73.docx?dl=0
>
>
>
>
>
>
>
> *o**ॐm*
>
> •
>
>
>
>
>
> *Vasishtha said—*

>
> 3.96.1
>
> मनो हि भावना-मात्रम् भावना स्पन्द-धर्मिणी ।
>
> mana:_hi bhAvanA-mAtram bhAvanA spanda-dharmiNI |
>
> क्रिया तद् भाविता-रूपम् फलम् सर्वो ऽनुधावति ॥३।९६।१॥
>
> kriyA tat_bhAvitA-rUpam phalam sarva:_anudhAvati ||3|96|1||
>
> .
>

> *Since *
>
> *Manas the Mind is the measured mode of Feeling *
>
> *Feeling assumes the quality of vibrant activity *
>
> *.*
>
> *that kriyA.Activity assumes the form of what is to come *
>
> &
>
> *everything follows as its fruit*
>
> *. *
>
> manas.*Manas.Mind-*:_hi.*for/indeed-* bhAvanA-mAtram - *Manas.Mind* =

> bhAvanA spanda-dharmiNI = kriyA tat_bhAvitA-rUpam = phalam sarva:_anudhAvati
>

> *. *

>
> *vlm.1 VASISHTHA said:—The mind is mere thought, and thought is the mind
> in motion (literally, having the property of fluctuation). Its actions are
> directed by the nature of the thoughts (lit-according to the nature of the
> objects of thought); and the result of the acts is felt by every body in
> his mind.
>
> *vwv.462/1. Mind is indeed mere thought. Thought is activity having the
> characteristic of vibration (or movement). Everyone pursues the result in
> the form of the future (manifestation) of that (activity).
>
> *sv. Mind is only perception; and perception is movement in consciousness.
> The expression of this movement is action, and fruition follows this.
>
> *VA: mana:_hi bhAvanA-mAtram bhAvanA spanda-rUpiNI | kriya
> tad-bhAvitA-rUpam phalam sarvo-'nudhAvati [3096001] . jd. All my texts
> (including vwv) have "spanda-dharmiNI". Is this an error, or is there
> another transcription with this reading ???
>
>
>

> *Raama asked—*

>
> 2
>
> विस्तरेण मम ब्रह्मन् जडस्य_अप्य्_अजड.आकृते: ।
>
> vistareNa mama brahman jaDasya_api_ajaDa.AkRte: |
>
> रूपम् आरूढ-संकल्पम् मनसो वक्तुम् अर्हसि ॥३।९६।०२॥
>
> rUpam ArUDha-saMkalpam manasa:_vaktum arhasi ||3|96|02||
>
> .
>

> *Sir *
>
> *I would like you to tell me*
>
> *—at great length—*
>
> *about the form of Manas the Mind, whether it is*
>
> * substantial o/r insubstantial form*
>
> *... *
>
> *please*
>
> *! *
>
> vistareNa*.xx + *mama*.my/mine, Brahmin, *= *of *jaDa*.inert/solid-*sya
> api.*even/tho- + *a-*.not/without+*.jaDa*.inert/thick/substantial + *
>
> AkRti*.shape/embodiment + *e: *= *rUpa*.form + *m
>
> ArUDha*.xx + *saMkalpa*.Concept - arisen/reached.as <http://reached.as> a
> concept = *
>
> *+ *m = manas.*Manas.Mind + + *sa:_vaktum*.xx + *arhasi*. - he ot.to
> <http://ot.to> tell*
>
> *. *
>
> ** Note on spelling: The vicious "ough" has been properly modernized to *
>
> **thot (thought), *ot (ought), *thru (through), *tho (though), *enuf
> (enough), &c. *
>
> *English "or" has two senses, the 'exclusive [o/r]' & the 'inclusive [o*
> *&**r**]'. *
>
> *theus x o/r y** = either x or y (but not both) // x o**&**r y = x o/r y

> (or both). *
>
> *vlm.2. Ráma said:—Sir, I pray you will explain in length, regarding the
> immaterial mind as opposed to the material body, and its inseparable
> property of will or volition (contrary to the inertness of dull matter).
>
> *AS: Please tell me in detail, the nature of mind engaged in formulating
> actions (ArUDha-saMkalpa), even though it is material - jaDa, yet has the
> form of non-material - ajaDa.AkRtiH. Thus the doubt is that even though
> mind is part of the perishable world, it seems to share the divine spark -
> the power of saMkalpa, and Rama wishes to learn how this happens.
>
> *jd: I take a different reading here. We are looking at manas.Mind.
>
> It is the self-containing repository of
>
> buddhi.Intellect, and citta Affection, and ahamkAra Egoity.
>
> This comprehensive Mind has a rUpa.Form.
>
> What *rAma wants to know, is the kind of Form.
>
> Is it solid, inert, like a stone?
>
> or does it manifest some sort of spanda.Vibration
>
> (from the motions of electrons in the notions of the brain)?
>
> or is it a perceptual concept? ¶ saMkalpa is, in the YV, a very important
> technical term, and will be more closely defined in many sargas to come.
>

> #*jaDa - **Cap. *-* a. *cold*, apathetic, *stupid*, idiotic; m. an idiot.

> --Abstr. {-tA} f., {-tva} n. •• *MW - mf(A)n. = cold, frigid Pancat.1.12.4

> • *stiff*, motionless, apathetic, senseless, stunned, paralysed Ragh.3.68

> • stupid, dull Mn.8.394 •‑• (ifc. "too stupid for" • void of life,
> inanimate, unintelligent VedAntas.,Sarvad. • -m.- N. of Sumati (who
> simulated stupidity) cf. mArk.pur.10.9 • inanimate lifeless matter (opposed

> to #cetana) + *jaDa*.inert/thick + *
>
> #*ArUDha - *mfn. mounted , ascended , bestridden (as a horse &c.) • risen
> • raised.up , elevated on.high • undertaken • reached , brought.to •‑• **indriya.ArUDha
> -* brought under the cognizance of the senses , perceived ••
> *samkalpa.ArUDha*-conceptually.arisen/reached *• having reached or

> attained , come into (a state) • n. the mounting , arising + ArUDha.
>

> #*AkRti - *!!!

>
> *jd.3 - vistareNa mama - At length for me - brahman - o *brAhmaNa - rUpam
> manasa: - the form of manas.Mind - api jaDasya– whether it is

> inanimate/inert - a-jaDa.AkRt*e:*– or of animate formation -

> ArUDha-saMkalpam - expressed as Samkalpa Concept - formulated - arhasi
> vaktum - you-ought-to tell - please.
>
>
>

> *Vasishtha said—*

>
> 03
>
> अनन्तस्य_आत्म-तत्त्वस्य सर्व.शक्तेर् महात्मन: ।
>
> anantasya_Atma-tattvasya sarva.zakte:_mahAtmana: |
>
> संकल्प-शक्ति=रचितम् यद् रूपम् तन् मनो विदु: ॥३।९६।०३॥
>
> saMkalpa-zakti=racitam yat_rUpam tat_mana:_vidu: ||3|96|03||
>
> .
>

> *of the unbounded Self/Thatness,*
>
> *of the All.Power, the Great.Self,*
>
> *as a form which is a construction of conceptual power *
>
> *That is called*
>
> *manas.Mind *

>
> anantasya_Atma-tattvasya sarva.zakte:_mahAtmana: = saMkalpa-zakti=racitam

> yat_rUpam tat_man*a:_*vidu:
>
> .
>
> *vwv.*_*.., the all-powerful Supreme Spirit, created by its power of
> thought (or will).*_*.. They regard that as the mind which is the form

> produced by the will-power of the all-powerful infinite principle of the
> Self which is the Supreme Spirit.
>
> *vlm.2. Ráma said:—Sir, I pray you will explain in length, regarding the
> immaterial mind as opposed to the material body, and its inseparable
> property of will or volition (contrary to the inertness of dull matter).
>
> *sv.2-3 Mind is an intention arising in the omnipotent and infinite
> consciousness.
>
> *AS: This one was indeed harder, mainly because it seems to be fighting
> with unnamed arguments without specifying them. I don't see much
> significant being said, though(:)). *VA - sir, I pray tell me in detail
> about notion of mind, which takes form of inert objects, yet being

> non-inert? *AS: The sentence is: jaDasya api ajaD*a.A*kRte: manasa:

> ArUDha-saMkalpam rUpam vistareNa mama vaktum arhasi. Thus, it means, please
> tell me in detail, the nature of mind engaged in formulating actions
> (ArUDha-saMkalpa), even though it is material - jaDa, yet has the form of

> non-material - ajaD*a.A*kRtiH. Thus the doubt is that even though mind is

> part of the perishable world, it seems to share the divine spark - the
> power of saMkalpa, and Rama wishes to learn how this happens.
>
> *jd: I take a different reading here. We are looking at manas.Mind. It is
> the self-containing repository of buddhi.Intellect, and #citta Affection,
> and #ahamkAra Egoity. This comprehensive Mind has a Rûpa Form. What *rAma
> wants to know, is the kind of Form. Is it solid, inert, like a stone? or
> does it manifest some sort of Spanda Vibration (from the motions of
> electrons to the motions of thought)? or is it a perceptual concept? ¶
> saMkalpa is, in the YV, a very important technical term, and will be more
> closely defined in many sargas to come.
>

> #*ArUDha* - mounted, ascended, bestridden (as a horse &c); risen; raised

> up, elevated on high; undertaken; reached, brought to (often used in
> compounds e.g indriya.ArUDha, brought under the cognizance of the senses,
> perceived); having reached or attained, come into (a state); ArUDham - the
> mounting, arising - y1017.024
>

> #*jaDa* has many Engl. equivalents, but no one word comprehends them all.

> A corpse is jaDa—inert and stiff. The mind of an ignorant person is
> jaDa—dull, stupid. When frozen, ice becomes jaDa—dense, unmoving. And so on
> ….
>

> वसिष्ठ उवाच - *VASISHTHA:* अनन्तस्य आत्म-तत्त्वस्य - Of the unbounded

> self-Thatness सर्व-शक्तेर् महात्मनः - of the All-Power of the greater
> Self तत् मनस् विदुः - That Mind is known as यत्.रूपम् - a sort of form
> संकल्प-शक्ति=रचितम् - constructed by conceptual power.
>
> *vwv.1078/3 That is considered as the mind [manas] which is the form of
> the Infinite Principle of the Self, the all-powerful Supreme Spirit,
> created by its power of thought (or will). *vwv.453/3 They regard that as
> the mind which is the form produced by the will-power of the all-powerful
> infinite principle of the Self which is the Supreme Spirit.
>
> .??source - Mind is an intention arising in the omnipotent and infinite
> consciousness. It stands between the real and the unreal, as it were, but
> inclined towards comprehension. Though non-different from the infinite
> consciousness, it thinks that it is. Though non-doing, it thinks it does.
> Such is the mind, and these qualities are inseparable from the mind. Even
> so the jiva and the mind are inseparable.
>
> *vlm.3. Vasishtha replied:—The nature of the mind is known to be composed
> of the property of Volition, which is an attribute of the infinite and
> almighty power of the Supreme soul. (i.e. The mind is the volitive
> principle of the soul).
>
> *sv.2-3 Mind is an intention arising in the omnipotent and infinite
> consciousness.
>
> अनन्तस्य आत्म-तत्त्वस्य - Of the unbounded self-Thatness सर्व-शक्तेर्
> महात्मनः - of the All-Power of the greater Self तत् मनस् विदुः - That
> Mind is known as यत्.रूपम् - a sort of form संकल्प-शक्ति=रचितम् -
> constructed by conceptual power. -3-
>

> *x*

>
> x
>
> 01 02 03
>
>
>
> 04
>
> भाव: सद्.असतोर् मध्ये नृणाम् चलति यश् चल: ।
>
> bhAva: sat.asato:_madhye nRNAm calati ya:_cala: |
>
> कलन.उन्मुखताम् यातस् तद्.रूपम् मनसो विदु: ॥३।९६।०४॥
>
> kalana.unmukhatAm yAta:_tat.rUpam manasa:_vidu: ||3|96|04||
>
> .
>

> *between the states of So and not.So*
>
> *what moves as the motions of men*
>
> *has come to creative expansion *
>
> *wherefore they know it as a "That.formation" of Mind*
>
> *: *
>
> *the state of Imagination *
>
> *o-p-e-n-i-n-g*
>
> *from which *
>
> *a That.formation of Mind *
>
> *is known*
>
> *. *
>
> bhAva*.State/becoming+*: sat*.being.so+*a-*.not/without+*sat*.being.so+*
> o:_madhye*.amidst/between + of the * nR*.huMans+*NAm calat
> *.stirring/moving+*i ya:*.what/which+*
>
> cala*.xx+*: = kalana*.xx+*unmukha*.xx+*tA*.xx+*m +
>
> yAta*.having.come/gone.to <http://gone.to>+*: = tat.*that.one. *rUpa.
> *form-*m manas.*Manas.Mind + *sa:.*he/that* - vidu*.they know.to.be
> <http://know.to.be> +*:*. *
>
> *. *

>
> ??? vwv reads quite differently.
>
> and vlm goes wild...
>
> *vwv. They consider that as the form of the mind, which moving (or
> unsteady) state of men throbs [calati trembles. cp. `carati / `calati]
> between existence and non-existence, gone.to [cala: a stirring ] to the
> state of readiness for grasping (objects) [cp. `kalana / `karaNa]
>
> *vlm.4. The mind is known to be of the form of that self moving principle,
> which determines the dubitation of men between the affirmative and negative
> sides: (as whether it is so or not dwikotika). i.e. The principle of
> rationality or the Reasoning faculty, consisting of the two great
> alternatives; viz. 1 The principle of contradiction: or of two
> contradictory propositions of which one is true, and the other untrue, i.e.
> Is, or, is not 2.Raison determinantic? or determining by a priori
> reasoning, as, why so and not otherwise.
>

> #*cala - !!! - **cala.*xx *
>
> kalana* - !!! **kalana*.xx *
>
> unmukha *!!!* - *unmukha.*xx *

>
>
>
> 05
>
> न_अहम् वेद.अवभास.आत्मा कुर्वाणो ऽस्मि_इति निश्चय: ।
>
> na_aham veda.avabhAsa.AtmA kurvANa:_asmi_iti nizcaya: |
>
> तस्माद् एकान्त-कलनस् तद् रूपम् मनसो विदु: ॥३।९६।०५॥
>
> tasmAt_ekAnta-kalana:_tat_rUpam manasa:_vidu: ||3|96|05||
>
> .
>

> na aham ved*a.xx+a*vabhAsAtmA - *not I a veda-illumined soul = *
>
> kurvANa: asmi iti nizcaya: *- working I am, no.doubt.about.it
> <http://no.doubt.about.it> =*
>
> tasmAt*.thence/from.that +* ekAnta*.xx+*kalana*.xx+*: tat.*that.one.*rUpa.
> *form+*m manas.*Manas.Mind+*sa: vidu:*.they know.to.be
> <http://know.to.be>*
>
> *. *

>
> *vwv.460/5. They consider that as the form of the mind which is the firm
> belief, namely, "(Though) of the nature of knowledge, I do not know. I am
> doing. Hence, I am one perpetually grasping (objects)."
>
> *vlm.5. The mind is known to be of the form of Ego, which is ignorant of
> the self manifesting soul of God; and believes itself as the subject of its
> thoughts and actions.
>

> *na aham ved*a.a*vabhAsAtmA - *not I a veda-illumined soul = *
>
> kurvANa: asmi iti nizcaya: *- working I am, no.doubt.about.it
> <http://no.doubt.about.it> =*
>
> tasmAt*.thence/from.that +* ekAnta*.xx+*kalana*.xx+*: tat.*that.one.*rUpa.
> *form+*m manas.*Manas.Mind+*sa: vidu:*.they know.to.be
> <http://know.to.be>*

>
> *sv.5 Though non-different from the infinite consciousness, it thinks that
> it is. Though non-doing, it thinks it does.
>

> *x*
>
> *ekAnta - *eka.anta - *xx + **ekAnta.*xx+ *

>
>
>
> z06
>
> कल्पना.आत्मिकया कर्म-शक्त्या विरहितम् मन: ।
>
> kalpanA.AtmikayA karma-zaktyA virahitam mana: |
>
> न सम्भवति लोके ऽस्मिन् गुण-हीनो गुणी यथा ॥३।९६।०६॥
>
> na sambhavati loke_asmin guNa-hIna:_guNI yathA ||3|96|06||
>
> .
>
> kalpanA.Imagining
>
> by its nature
>
> is karma-Power.
>
> Deprived of it,
>
> the Mind does not become
>
> in this world
>
> How to qualify what's without qualities
>
> ?
>

> kalpanA*.xx+*Atmika*.xx+*yA = karma*.xx+*zakti*.xx+*yA = virahita*.xx+*m
> mana*.xx+*: = na*.xx+* sambhavat*.xx+*i loka*.xx+*e asmin*.xx+* = guNa
> *.xx+*hIna*.xx+*: guNa*.xx+*I yathA.*as/when*
>
> *. *

> *x*

>
> x
>
> 04 05 06
>
>
>
> 07
>
> यथा वह्न्य्_औष्ण्ययो: सत्ता न सम्भवति भिन्नयो: ।
>
> yathA vahni_auSNyayo: sattA na sambhavati bhinnayo: |
>
> तथैव कर्म-मनसोस् तथा_आत्म-मनसोर् अपि ॥३।९६।७॥
>
> tathA_eva karma-manaso:_tathA_Atma-manaso:_api ||3|96|7||
>
> .
>

> yathA*.xx+* vahni*.xx+*auSNya*.xx+*yo: sattA*.xx+* = na sambhavat*.xx+*i
> bhinna*.xx+*yo: = tathA*.xx+*eva*.xx+* *karma*-mana*.xx+*so: = tathA*.xx+*
> Atma*.xx+*mana*.xx+*so:_api
>
> *. *
>
> *Fire and Heat*
>
> *—in their state of Being.So—*
>
> *are not different things*
>
> *.*
>
> *nor are*
>
> *karma and manas.Mind,*
>
> *nor too*
>
> *the self and Mind*
>
> *.*

>
> *vlm.7. As there is no difference in the essence of fire and heat; so
> there is no difference whatever between mind and its activity, and so
> betwixt the mind and soul (i.e. the living soul).
>
> *vwv.2165/7 As the existence of separated fire and heat does not happen,
> so, also, (the separation) of action and the mind and the individual soul
> and the mind (does not happen).
>

> *x*

>
>
>
> 08-09
>
> स्वेन_एव चित्त-रूपेण कर्मणा फल-धर्मिणा ।
>
> svena_eva citta-rUpeNa karmaNA phala-dharmiNA |
>
> संकल्प.एक-शरीरेण नाना-विस्तर-शालिना ॥३।९६।०८॥
>
> saMkalpa.eka-zarIreNa nAnA-vistara-zAlinA ||3|96|08||
>
> इदम् ततम् अनेक.आत्म मायामयाम् अ-कारणम् ।
>
> idam tatam aneka.Atma mAyAmayAm a-kAraNam |
>
> विश्वम् विगत-विन्यासम् वासना-कल्पना.आकुलम् ॥३।९६।०९॥
>
> vizvam vigata-vinyAsam vAsanA-kalpanA.Akulam ||3|96|09||
>
> .
>

> svena_eva citta-rUpeNa karmaNA phala-dharmiNA *x *
>
> saMkalpa.eka-zarIreNa nAnA-vistara-zAlinA
>
> idam tatam aneka.Atma mAyAmayAm a-kAraNam *x *
>
> vizvam vigata-vinyAsam vAsanA-kalpanA.Akulam* + *
>
> *. *
>
> *with its own chitta.Affected-form*
>
> *with karmas that bear fruit*
>
> *with one conceptual body possessed of various extensions*
>
> *…*
>
> *this many-selfed expanse,*
>
> *this causeless mAyA.made universe*
>
> *expands and disperses its imagined mess of vAsanA.matrixes*
>
> *.*

>
> *vwv. This objective world, manifold in nature, full of illusion,
> causeless, devoid of arrangement and confounded by the imaginations
> (arising from) desires (or mental impressions), is spreat_out by one's own
> action if the form of thought, having the characteristic of (producing)
> results, with imagination alone as its body and endowed with various minute
> details.
>
> *AS. vizvam is described to have its own "mind-form" and its own fruitful
> actions, it has a unique creative -saMkalpa body, spreat_across multiple

> bodies (anekAtma)*_*..
>
> *x*

>
> x
>
> 07 08 09
>
>
>
> 10
>
> या येन वासना यत्र सता_इव_आरोपिता यथा ।
>
> yA yena vAsanA yatra satA_iva_AropitA yathA |
>
> सा तेन फल-सूस् तत्र तदेव प्राप्यते तथा ॥३।९६।१०॥
>
> sA tena phala-sU:_tatra tat_eva prApyate tathA ||3|96|10||
>
> .
>

> yA yena vAsanA yatra satA_iva_AropitA yathA = sA tena phala.*fruit*-sU.
> *getting*:_tatra tat_eva prApyate tathA

>
> .
>
> However the vAsanA.Trace seems charged with reality,
>
> just in that way it bears its fruit,
>
> what it gets.
>
> *vwv. By what, where and in which manner,
>
> any desire is superimposed (on the mind) by an existent thing as it were,
>
> that (desire) is obtained, as if bringing forth the fruit,
>
> by that, there, then and in that manner.
>
> *vlm.10. Whoever has set his desire in any thing as if it were a reality,
> finds the same to be attended with the like fruit as he hat_expected of
> it.
>
> *vlm.10. Whoever has set his desire in any thing as if it were a reality,
> findst[typo for finds? he the same to be attended with the like fruit as
> he hat_expected of it. (It means either that Association of ideas in the
> mind, introducing as by a chord; a train of kindred consecutive ideas,
> which are realised by their constant repetition, or that the primary
> desires of our nature, which are not factitious, but rising from our
> constitutions, are soon satisfied).
>
> *sv.10-12 Whatever the mind thinks of, the organs of action strive to
> materialise: hence, again, mind is action.
>

> #*sU - !!! cf. *#*su- !!! *

>
>
>
> 11
>
> कर्म बीजम् मन:स्पन्द: कथ्यते ऽथ_अनुभूयते ।
>
> karma bIjam mana:spanda: kathyate_atha_anubhUyate |
>
> क्रियास् तु विविधास् तस्य शाखाश् चित्र-फला:_तरो: ॥३।९६।११॥
>
> kriyA:_tu vividhA:_tasya zAkhA:_citra-phalA:_taro: ||3|96|11||
>

> *. *
>
> *the seed *
>
> *of karma is*
>
> *Mind's vibration,*
>
> *—so they say, and so too it's experienced—*
>
> *and its manifold activities are the branches of a tree *
>
> *with many strange fruits*
>
> *|| *
>
> *karma + * bIja*.seed+*m manas.*Manas.Mind+*: spanda*.vibrant activity +*
> = kathya*.xx+*te atha*.&then/so + * anubhUya*.xx + *te = kriyA*.xx + *: tu*.but
> + * vividha.*various+-*A: tasya*.of.that.one +* = zAkha*.xx+*A:_citra
> *.xx+*phala*.xx+*A:_taru*.xx+*o:
>
> *. *

>
> *vwv.2162/11. The seed of action is the movement of the mind (or
> volition). It is declared to be so and is alsoexperienced thus. The various
> (physical) activities are the branches of that tree with different fruits.
>
> *vlm.11. It is the movement of the mind, which is said,and perceived by us
> to be the source of our actions; and the actions of the mind are as various
> as the branches, leaves and fruits of trees. (So it is said, the tree of
> desire has the mind for its seed, which gives force to the action of bodily
> organs, resembling its branches; and the activities of the body, are the
> causes which fructify the tree of desire).
>
> *sv.10-12 Whatever the mind thinks of, the organs of action strive to
> materialise: hence, again, mind is action.
>

> *jd.11 - karma bIjam mana:spanda: - *the seed of *karma is the vibration
> of Mind *= kathyate - *so it is said *= atha anubhUyate - *and so it is
> also experienced *= kriyA: tu vividhA: tasya - *and its manifold
> activities *= zAkhA: citra-phalA: taro: - *the branches of the tree, with
> their various/strange fruits.*
>
>
>
> 12
>
> मनो य*द्* *अ*नु.संधत्ते तत् कर्म.इन्द्रिय-वृत्तय: ।

> manas yat_anu*saMd*hatte - What the Mind directs itself toward -

>
> tat karmendriya-vRttaya: - that is the motions/functions of the
> Karmendriya Action-organs -
>

> sarvA:* samp*Adayanty etA: - all these things happen -

>
> tasmAt karma mana: smRtam - thus *karma is regarded as manas.Mind.
>

> *what the Mind directs itself toward *
>
> *is thru the functions of the karma.indriya.Action.organs *
>
> *sarvA: sampAdayanty etA: *
>
> *all these things happen. *
>
> *From That *karma is remembered as manas.Mind. *

>
> *vlm.12. Whatever is determined by the mind, is readily brought into
> performance by the external organs of action (Karmendriya); thus because
> the mind is the cause of action, it is identified with the effect. (By the
> law of the similarity of the cause and effect, in the growth of one seed
> from another. Or that the efficient cause a quo, is the same with the
> final-propter-quod by inversion of the causa-cognosendi-—in the effect
> being taken for the cause).
>
> *sv Whatever the mind thinks of, the organs of action strive to
> materialise: hence, again, mind is action.
>

> *x*

>
> या येन वासना यत्र सता_इव_आरोपिता यथा ।
>
> yA yena vAsanA yatra satA_iva_AropitA yathA |
>
> सा तेन फल-सूस् तत्र तदेव प्राप्यते तथा ॥३।९६।१०॥
>
> sA tena phala-sU:_tatra tat_eva prApyate tathA ||3|96|10||
>
> कर्म बीजम् मन:स्पन्द: कथ्यते ऽथ_अनुभूयते ।
>
> karma bIjam mana:spanda: kathyate_atha_anubhUyate |
>
> क्रियास् तु विविधास् तस्य शाखाश् चित्र-फला:_तरो: ॥३।९६।११॥
>
> kriyA:_tu vividhA:_tasya zAkhA:_citra-phalA:_taro: ||3|96|11||
>

> मनो य*द्* *अ*नु.संधत्ते तत् कर्म.इन्द्रिय-वृत्तय: ।

>
> mana:_yat_anu.saMdhatte tat karma.indriya-vRttaya: |
>
> सर्वा: सम्पादयन्त्य्_एतास् तस्मात् कर्म मन: स्मृतम् ॥३।९६।१२॥
>
> sarvA: sampAdayanti_etA:_tasmAt karma mana: smRtam ||3|96|12||
>
> 10 11 12
>
> x
>
> 10 11 12
>
>
>
> 13
>
> मनो बुद्धिर् अहम्कारश् चित्तम् कर्म_अथ कल्पना ।
>
> mana:_buddhi:_ahamkAra:_cittam karma_atha kalpanA |
>
> संसृतिर् वासना विद्या प्रयत्न: स्मृतिर् एव च ॥३।९६।१३॥
>
> saMsRti:_vAsanA vidyA prayatna: smRti:_eva ca ||3|96|13||
>
> .
>
> mana:_buddhi:_ahamkAra: = cittam karma_atha kalpanA = saMsRti:_vAsanA
> vidyA = prayatna: smRti:_eva ca
>

> *. *
>
> *Manas.Mind *
>
> *is*
>
> *buddhi*Intellect–the analytic mind,*
>
> *+ *
>
> *ahamkAra."I"dentity**—egoity,*
>
> *+ *
>
> *citta.Affective mind - the Feeling mind*
>
> *.*
>
> **karma *
>
> *is *
>
> *its kalpanA*Formulation,*
>
> *saMsRti*Evolution,*
>
> *vAsanA*Conditioning,*
>
> *vidyA*knowing,*
>
> *prayatna*Effort*
>
> *—hard work—*
>
> *as-well.as <http://as-well.as> *smRti *Memory*
>
> *. *
>
> sv.*_*.. words without corresponding reality: the sole reality is the

> infinite consciousness in which these concepts are conceived to exist.
>

> **vlm.13. The mind, understanding, egoism, intellect, action and

> imagination, together with memory, or retentiveness, desire, ignorance,
> exertion and memory, are all synonyms of the mind. (The powers of the mind,
> constitute the mind itself). *
>

> *jd. *these and what follows are NOT synonyms of Mind *
>
> *but the saMsAra-bhrama-hetava: of the next verse, *
>
> *the causes of the *saMsAric delusion. *

>
> *jd.13 - मनस् #manas Mind is बुद्धिः buddhi.Intellect - analytic mind
> अहंकारः #ahamkAra "I"-dentity - egoity चित्तम् #citta Affective mind -
> feeling mind. कर्म अथ कल्पना *karma is #kalpanA Imagining, संसृतिः
> #saMsRti Evolution वासना #vAsanA Trace conditioning विद्या #vidyA knowing
> प्रयत्नः #prayatna Effort, hard work स्मृतिः एव च as-well.as #*smRti
> Memory.
>
>
>
> 14
>
> इन्द्रियम् प्रकृतिर् माया क्रिया च_इति_इतरा* अपि ।
>
> indriyam prakRti:_mAyA kriyA ca_iti_itarA: api |
>
> चित्रा: शब्द.उक्तयो ब्रह्मन् संसार-भ्रम-हेतव: ॥३।९६।१४॥
>
> citrA: zabda.uktaya:_, brahman, saMsAra-bhrama-hetava: ||3|96|14||
>
> .
>

> indriya*.xx+*m prakRti*.xx:+* mAyA*.Illusion+*
>
> kriyA*.xx+* ca*.and/also +* iti*.so/thus - +* itara*.xx+*A api.*even/tho-
> +* citra.*image/pictures+*A: zabda*.word\sound+*
>
> ukti*.xx+*aya:*,* *Brahmin,* *Samsaara.Convolution+*bhrama*.delusion +*
> hetu*.cause+*ava:* + *
>
> *. *
>
> *indriya*Organism,*
>
> *prakRti*Nature,*
>
> **mAyA*Illusion,*
>
> *&*
>
> *kriyA*Activity*
>
> *—*
>
> *there are other versions too*
>
> *defining limits, *
>
> **brAhmaNa,*
>
> *in the causes of the *saMsAric Delusion*
>
> *.*

>
> *vlm.14. So also sensation, nature, delusion and actions, are words
> applied to the mind for bewilderment of the understanding. Many words for
> the same thing, are misleading from its true meaning).
>
> *sv.13-14 However, mind, intellect, egotism, individualised consciousness,
> action, fancy, birth and death, latent tendencies, knowledge, effort,
> memory, the senses, nature, *mAyA or illusion, activity and such other
> words are but words without corresponding reality: the sole reality is the
> infinite consciousness in which these concepts are conceived to exist.
>
>
>
> 15
>
> काकतलीय-योगेन त्यक्त-स्फार-दृग्.आकृते: ।
>
> kAkatalIya-yogena tyakta-sphAra-dRk.AkRte: |
>
> चितेश् चेत्य.अनुपातिन्या: कृता: पर्याय-वृत्तय: ॥३।९६।१५॥
>
> cite:_cetya.anupAtinyA: kRtA: paryAya-vRttaya: ||3|96|15||
>
> .
>

> kAkatalIya-yogena *- it's a case of the Coconut Crow = *
>
> tyakta-sphAra-dRg-AkRte:
>
> cite:
>
> cety*a.a*nupAtinyA:

>
> kRtA:
>
> paryAyavRttaya:
>
> *vlm.15. The simultaneous collision of many sensations, (like the Kákátáli
> sanyoga), diverts the mind from its clear sight of the object of its
> thought, and causes it to turn about in many ways.
>
> *sv. When, thus veiled by nescience, the same consciousness views
> diversity in an agitated state and identifies objects as such, it is known
> as mind. [def. mana:sthiti]
>
> .? The present development of the conceptual creation is kAkatAlIya-yogena
> by pure accident. It is indeed disappointing. ||3|96|y3.96.15, 4.54.7||.
> kAkatAlIya = example of crow and tree.
>
> *vlm.15. The simultaneous collision of many sensations, (like the Kákátáli
> sanyoga), diverts the mind from its clear sight of the object of its
> thought, and causes it to turn about in many ways.
>
> *sv. When, thus veiled by nescience, the same consciousness views
> diversity in an agitated state and identifies objects as such, it is known
> as mind. [def. mana:sthiti]
>
> .? The present development of the conceptual creation is kAkatAlIya-yogena
> by pure accident. It is indeed disappointing. ||3|96|y3.96.15, 4.54.7||.
> kAkatAlIya = example of crow and tree.
>

> *x*
>
> x
>
> 13 14 15
>
>
>
> *Raama said—*

>
> 16
>
> पराया: संविदो ब्रह्मन् एता: पर्याय-वृत्तय: ।
>
> parAyA: saMvida:,_brahman, etA: paryAya-vRttaya: |
>
> कल्प्यमान-विचित्र.अर्था: कथम् रूढिम् अपागता: ॥३।९६।१६॥
>
> kalpyamAna-vicitra.arthA: katham rUDhim apAgatA: ||3|96|16||
>
> .
>

> para*.xx+*AyA: saMvid*.xx+*a:
>
> brahman*.xx+*
>
> etA: / na itA:
>
> paryAya*.xx+*vRtti*.xx+*aya:
>
> kalpya*.xx+*mAna=vicitra*.xx+*artha*.xx+*A:
>
> katham*.xx+* rUDhi*.xx+*m apAgata*.xx+*A:

>
> *AS - These are not natural consequences (paryAya-vRttaya:) of the
> ultimate creative power (of the Brahman), yet they are being formed in
> multiple forms, tell me Sir (brahman) how they came to be established. *AS.
> Indirectly he is expressing doubt how the absolute power can transform into
> the mundane worldly events(:-))
> *vlm.16. Ráma asked:—How is it Sir, that so many words with their
> different significations, were invented to express the transcendent cause
> of our consciousness (the mind), and heap them on the same thing for our
> confusion only?
>
> *sv. When, thus veiled by nescience, the same consciousness views
> diversity in an agitated state and identifies objects as such, it is known
> as mind. [def. mana:sthiti]
>
>
>

> *Vasishtha said—*

>
> 17
>
> गता_इव स-कलङ्कत्वम् कदाचित् कल्पना.आत्मकम् ।
>
> gatA_iva sa-kalaGkatvam kadA.cit kalpanA.Atmakam |
>
> उन्मेष-रूपिणी नाना तदैव हि मन:स्थिता ॥३।९६।१७॥
>
> unmeSa-rUpiNI nAnA tadA_eva hi mana:sthitA ||3|96|17||
>
> .
>

> *as.if gone*
>
> *to a blemished state*
>
> *a bit of somewhen self-imagining*
>
> *a variously expanding formation*
>
> *and then it is Mind-established.*

>
> *vwv. (The Absolute Consciousness), when it has gone, as it were, to a
> state with a blemish of the nature of imagination at some time or other,
> having the appearance of a manifestation (or expansion) manifoldly, then
> indeed it is existing as the mind.
>
> gatA iva -
>
> sa.kalaGkatvam -
>
> kadA.cit kalpanAtmakam -
>
> unmeSa-rUpiNI nAnA -
>
> tadA eva hi mana:sthitA - then is is
>
> *vwv.478/17. (The Absolute Consciousness), when it has gone, as it were,
> to a state with a blemish of the nature of imagination at some time or
> other, having the appearance of a manifestation (or expansion) manifoldly,
> then indeed it is existing as the mind.
>
> * Dasgupta - The first self-conscious activity leading in different
> directions is called manas. When, after such oscillating movement, there is
> the position of either of the alternatives, as "the thus", it is called
> buddhi. When by the false notions of associations of body and soul there is
> the feeling of a concrete individual as "I", it is called ahamkAra. When
> there is reflective thought associated with the memory of the past and the
> anticipations of the future, it is called citta. When the activity is taken
> in its actual form as motion or action towards any point, it is called
> karma. When, leaving its self-contained state, it desires anything, we have
> kalpanA. When the citta turns itself to anything previously seen or unseen,

> as being previously experienced, we have*_*.. memory *smRti*_* When

> iyattA-grahaNa-kSamA* + *
>
> *. *

>
> when
>
> investigating a *bhAvanA Feeling
>
> when buddhi.Intellect is fixed in certainty
>
> then this Intellect is said to be firmly grasping what is so.
>
> *vwv.479/18. W hen it is established in an idea having concluded the
> investigation, then it is called the intellect, which is capable of seizing
> the limited definition (by discrimination and determination). It is called
> intellect here, on account of the clear understanding that "this is in this
> manner".
>
> *sv.18 That itself when it is firmly established in the conviction of a
> certain perception, is known as intellect (or intelligence). [def. buddhi]
>
> *vlm.18. When man after considering himself and other things comes to
> understand them in their true light; he is then said to have his
> understanding-buddhi.
>

> bhAvanAm anu*saMd*hAne - *when investigating a bhAvanA*Feeling = *
>
> yadA nizcitya saMsthitA - *when fixed in certainty = *
>
> tadA_eSA procyate buddhi: - *then this is declared an Intellect = *
>
> iyattA-grahaNa-kSamA - *that is *
>
> bhAvanAm anu*saMd*hAna - In investigating a *bhAvanA Feeling -

>
> yadA nizcitya saMsthitA - when it (buddhi) is established with conviction
> -
>
> tadA eSA procyate buddhi: - then buddhi.Intellect is said to be -
>
> iyattAgrahaNa-kSamA - firmly grasping what is so.
>

> #*iyat* - (only) so much, so big • so heavy • so far • &c. #*iyattA* -

> the state of being "this.much " • to such an extent •-• brahmAkAzam

> anAdyantam kA iva *iyattA* mama Atmana: | iti nizcayavAn anta:* saM*yag-vyavahRtir
> bahi: ||3|96| y6059.014.
>
> *x*

>
> x
>
> 16 17 18
>
>
>
> 19
>
> यदा मिथ्या_अभिमानेन सत्ताम् कल्पयति स्वयम् ।
>
> yadA mithyA_abhimAnena sattAm kalpayati svayam |
>
> अहम्कार.अभिमानेन प्रोच्यते भव-बन्धनी ॥३।९६।१९॥
>
> ahamkAra.abhimAnena procyate bhava-bandhanI ||3|96|19||
>
> .
>

> *when*
>
> *by false self-conception*
>
> *someone conceives the suchness as hir own "I"dentity-conception*
>
> *s.he is called "being-bound"*.

>
> +
>
> yadA mithyA abhimAnena - when with false self-conception -
>
> sattA-m kalpayati svayam - one conceives the suchness as -
>

> ahamkAr*a.a*bhimAnena - with the "I"-conception -

>
> procyate bhava-bandhanI - he is called "being-bound" -
>
> *vlm.19. When man by false conception of himself, assumes a personality to
> him by his pride, he is called an egoist, with the principle of ego or
> egoism in him, causing his bondage on earth. Absolute egoism is the
> doubting of every thing beside self-existence. Persona est rationalies
> naturiae individua substantia. Boethius.
>
> *sv.19 When it ignorantly and foolishly identifies itself as an existent
> separate individual, it is known as egotism. [def. ahamkAra]
>
> *vwv.480/19; y7188.006. On account of the idea "I am" existing within, it
> is described as ego. When it provides itself with (a distinct) existence
> through false conception, then, by virtue of the sense of self (or ego), it
> is declared as binding (one) to worldly existence.
>
>
>
> 20
>
> इदम् त्यक्त्वा_इदम् आयाति बालवत् पेलवा यदा ।
>
> idam tyaktvA_idam AyAti bAlavat pelavA yadA |
>
> विचारम् सम्परित्यज्य तदा सा चित्तम् उच्यते ॥३।९६।२०॥
>
> vicAram sam.parityajya tadA sA cittam ucyate ||3|96|20||
>
> .
>
> idam tyaktvA_idam AyAti = bAlavat pelavA yadA = vicAram sam.parityajya =
> tadA sA cittam ucyate
>

> *. *
>
> *loosing this,*
>
> *s.he gets this,*
>
> *like a tender child.*
>
> *When Enquiry is ended*
>
> *then it is called citta.Affected.*

>
> jd. As Sherlock Holmes put it, "When all possibilities have been rejected,
> what remains is the truth."
>
> *vwv.481/20. When it comes to this (object) having left this one, soft (or
> fickle) like a child, totally abandoning investigation (or discrimination),
> then it is called Citta or Thought.
>
> sv.20 When it abandons consistent enquiry, allowing itself to play with
> countless thoughts coming and going, it is known as individualised
> consciousness (or mind-stuff). [def. citta]
>
> idam tyaktvA - This being released -
>
> idam AyAti - this comes -
>
> bAla-vat - like a child -
>
> pelavA yadA - when young -
>

> vicAra-m* samp*arityajya - having abandoned Enquiry -

>
> tadA sA citta-m ucyate - then it is called "#citta" -
>
> *vwv.481/20. When it comes to this (object) having left this one, soft (or
> fickle) like a child, totally abandoning investigation (or discrimination),
> then it is called Citta or Thought.
>
> *sv.20 When it abandons consistent enquiry, allowing itself to play with
> countless thoughts coming and going, it is known as individualised
> consciousness (or mind-stuff). [def. citta]
>
> *vlm.20. It is called thought which passes from one object to another in
> quick succession, and like the whims of boys, shifts from one thing to
> another without forming a right judgement of any. (Thoughts are fickle and
> fleeting, and flying from one subject to another, without dwelling long
> upon any).
>
> *sv.21 Whereas pure movement in consciousness is karma or action without
> an independent doer, when it pursues the fruition of such action, it is
> known as karma (action). [def karma]
>
>
>
> 21
>
> यदा स्पन्द.एक-धर्मत्वात् कर्तुर् या शून्य-शंसिनि ।
>
> yadA spanda.eka-dharmatvAt kartu:_yA zUnya-zaMsini |
>
> आधावति स्पन्द-फलम् तदा कर्म_इत्य्_उदाहृता ॥३।९६।२१॥
>
> AdhAvati spanda-phalam tadA karma_iti_udAhRtA ||3|96|21||
>
> .
>

> *when from the unique quality of spanda.Vibration of the doer,*
>
> *as a promise is fulfilled,*
>
> *there flows.forth the fruit of Spanda,*
>
> *and it is known as "karma"*
>
> *. *

>
> yadA spanda.eka-dharmatvAt kartu:_yA zUnya-zaMsini = AdhAvati
> spanda-phalam tadA karma_iti_udAhRtA
>
> .
>
> *vwv. Indicating a void (or a want in itself), when that (Consciousness),
> on account of the essential characteristic of the doer being only movement,
> runs toward the result of the movement, then it is called Action.
>

> *when. only from the vibrant quality of the doer, *
>
> *something flows.forth to fill the void, *
>
> *it is the fruit of Spanda, called "_karma".*

>
> when स्पन्द-एक-धर्मत्वात् from the quality of Spanda Vibration/movement
> alone कर्तुः of the doer या शून्य-शंसिनि what is void-fulfilling - as a
> promise is fulfilled आधावति स्पन्द-फलम् flows.forth, the fruit of Spanda
> तदा कर्म इत्य् उदाहृता then it is known as "_karma".
>
> *vwv.482/21. Indicating a void (or a want in itself), when that
> (Consciousness), on account of the essential characteristic of the doer
> being only movement, runs toward the result of the movement, then it is
> called Action.
>
> *vlm.21. The mind is identified with acts, done by the exercise of a power
> immanent in itself as the agent; and the result of the actions, whether
> physical or moral, good or bad, recurs to the mind in their effects. (The
> mind is the agent and recipient of the effects of all its various internal
> and external actions, such as right or wrong, virtuous or vicious,
> praiseworthy or blamable, perfect or imperfect and the like).
>

> *zaMs - #*zaMsin* शंसिन् *-adj.-* (Usually at the end of comp) -

> Praising; • reciting, uttering, announcing, telling, relating, betraying,
> predicting, promising, releasing _KSS. &c
>

> #kR - #*karma - *यदा When स्पन्द-एक-धर्मत्वात् from the quality of Spanda

> Vibration/movement alone कर्तुः of the doer या शून्य-शंसिनि what is
> void-fulfilling - as a promise is fulfilled आधावति स्पन्द-फलम्
> flows.forth, the fruit of Spanda तदा कर्म इत्य् उदाहृता then it is known
> as "_karma". y3096.021.
>

> *x*

>
> x
>
> 19 20 21
>
>
>
> 22
>
> काकतालीय-योगेन त्यक्त्वा_एक.घन-निश्चयम् ।
>
> kAkatAlIya-yogena tyaktvA_eka.ghana-nizcayam |
>
> यदा_ईहितम् कल्पयति भावम् तेन_इह कल्पना ॥३।९६।२२॥
>
> yadA_Ihitam kalpayati bhAvam tena_iha kalpanA ||3|96|22||
>
> .
>

> kAkatAlIya-yogena - *by the example of the Coconut Crow = *
>
> tyaktvA_eka.ghana-nizcayam – *having abandoned the conviction of
> One-solidity = *
>
> yadA_Ihitam kalpayati - *when it imagines something desired = *
>
> bhAvam tena_iha kalpanA - *thereby feeling becomes its present
> kalpanA.Imagining.*

> *.*
>
> *jd.23 - pUrva-dRSTam a-dRSTam vA - *fully-seen or un-seen *= prAg-dRSTam
> iti - *as formerly-seen = *nizcayai: yadA eva - *when with conviction =*
> IhAm vidyate antas - *the desire is known within =* tadA *smRti : udAhRtA
> - *then is is called smRti*Memory.*
>
> *What has been seen or what has not,*
>
> *when it is seen apart,*
>
> *the wish or work that becomes seen within*
>
> *is known.as <http://known.as> *smRti_Memory.*

>
> *sv.23 When it entertains the notion "I have seen this before" in relation
> to something either seen or unseen, it is known as memory. [def. *smRti ]
>
> *vlm.23. The Memory or retention is that power of the mind, which retains
> an image whether known or unknown before, as if it were a certainty known
> already; and when it is attended with the effort of recalling it to the
> mind, it is termed as remembrance or recollection. (Memory is the
> storehouse of ideas preconceived or thought to be known before in the mind.
> Retention is the keeping of the ideas got from sensation and reflection.
> Remembrance is the spontaneous act of the mind; and recollection and
> reminiscence, are intentional acts of the will. All these powers and acts
> of the mind, are singly and collectively called the mind itself; as when I
> say, I have got it in mind, I may mean, I have it in memory, remembrance
> &c. &c.
>
> *vwv.484/23. Whether seen previously or not, when it just directs its
> desire (towards the object) within, with the conviction that it was seen
> before, then it is called memory.
>
> *VA - when from the force of past enjoyments like in sky (as if without a
> cause??), it sees, while its cause ceases???, it is called #vAsanA. *AS:

> When, in the space of apparent past experiences (padArtha-zaktInAm* samb*huktAnAm

> iva ambare) it stays abandoning all other desires, it is called vAsanA. The
> point is that vAsanA is a desire to experience something that is imagined
> to be pleasant, whether this knowledge is born out of past experience or
> just a perception of a past experience. This is the reason for the words
> sambhuktAnAm iva - as if experienced {in_024}.
>
>
>
> 24
>
> यदा पदार्थ-शक्तीनाम् सम्भूक्तानाम् इव_अम्बरे ।
>
> yadA padArtha-zaktInAm sambhUktAnAm iva_ambare |
>
> वसत्य्_अस्तमिता_अन्या_ईहा वासना_इति तदा_उच्यते ॥३।९६।२४॥
>
> vasati_astamitA_anyA_IhA vAsanA_iti tadA_ucyate ||3|96|24||
>
> .
>

> *When of the enjoyment of the force of objects *
>
> iva ambare
>
> *as [the sun] in the sky *
>
> vasati astamita anyA IhA
>
> *it resides set-into - settles.as <http://settles.as> a different desire *
>
> vAsanA iti tadA ucyate
>
> *it is then called a #vAsanA *
>
> .
>
> yadA*.xx+* padArtha*.xx+*-zaktI*.xx+*nAm = sambhUktA*.xx+*nAm iva*.xx+*
> ambara*.xx+*e = vasat*.xx+*i astamitA*.xx+* anyA*.xx+* IhA*.xx+* = vAsanA
> *.Imprint/engram+* iti*.so/thus +* tadA*.then/there + *ucyat*.xx+*e
>
> *. *

>
> *sv.24 When the effects of past enjoyments continue to remain in the field
> of consciousness though the effects themselves are unseen, it is known as
> latent tendency (or potentiality). [def. vAsanA]
>
> *vlm.24. The appetence which resides in the region of the mind, for
> possession of the objects of past enjoyment; as also the efforts of the
> mind for attainment of other things, are called its desires. (Appetites or
> desires are—common to all, and are sensitive and rational, irascible &c.
> Vide Reed and Stewart. The mind is the same as desire; as when I say, I
> have a mind to do a thing, I mean, I have a desire to do it).
>
> *VA - when from the force of past enjoyments like in sky (as if without a
> cause??), it sees, while its cause ceases???, it is called #vAsanA. *AS:

> When, in the space of apparent past experiences (padArtha-zaktInAm* samb*huktAnAm

> #*Iha *m. attempt (Urdhveha Urdhva.Iha m. wish or effort to raise one's
> self); - IhA f. effort, wish •• jJAna-sat puruS*a.I*hAbhyAm - by Wisdom

> and good conduct - y2.020.011 +
>

> #bhukta - #*sambhukta - *eaten, enjoyed &c. ; run through, traversed +
>
> #vas - वासना #*vAsanA* - A vAsanA is an imprint, a psychic track (called

> an "engram" by some) whose name derives from the root #vas, implying a
> "clothing" or covering of dispassion by attachment: "desire" is not a good
> translation, since it may also indicate "disdain". The field of #vAsanA
> involves all affectations, whether sukha or du:kha + vAsanA

> *.Imprint/engram+*
>
> *x*

>
> x
>
> 22 23 24
>
>
>
> 25
>
> अस्य_आत्म-तत्त्वम् विमलम् द्वितीया दृष्टिर् अङ्किता ।
>
> asya_Atma-tattvam vimalam dvitIyA dRSTi:_aGkitA |
>
> जाता ह्य्_अविद्यमाना_इव तदा विद्या_इति कथ्यते ॥३।९६।२५॥
>
> jAtA hi_avidyamAnA_iva tadA vidyA_iti kathyate ||3|96|25||
>
> .
>

> *its pure Self/Thatness*
>
> *is limited by the sight of a second*
>
> *and so the unknowing then becomes*
>
> *known as vidyA.Knowing*
>
> *.*
>
> asya*.xx+* Atma.*self/Self + *tattva*.elemental.Thatness-*m
>
> vimala*.xx+*m = dvitIya*.xx+*A dRSTi.*.xx+*: aGkita*.xx+*A = jAta*.xx+*A
> hi.*for/indeed-+* a-*.not/without + *
>
> vidya*.xx+*mAnA = iva *.like/as.if+* = tadA*.then/there+* vidyA
> *.effective.knowledge/science+* iti*.so/thus +* kathyate.*is.described/told
> + *

>
> .
>
> *sv.25 When it is conscious of the truth that the vision of division is
> the product of ignorance, it is known as knowledge. [def. vidyA]
>
> *vlm.25. When the mind's clear sight of the light of the soul or self, is
> obscured by the shadow of other gross things, which appear to be real
> insteat_of the true spiritual, it is called ignorance; and is another name
> of the deluded understanding. (It is called avidyá or absence of Vidyá or
> knowledge of spiritual truth. It becomes Mahávidyá or incorrigible or
> invincible ignorance, when the manners and the mind are both vitiated by
> falsehood and error).
>
> *vwv.487/25. The essential nature of the Self is pure (or stainless). A
> second view which is stained is brought into existence only without being
> understood. Then it is declared as Ignorance (AvidyA).
>
>
>
> 26
>
> स्फुरत्य्_आत्म-विनाशाय विस्मारयति तत्-पदम् ।
>
> sphurati_Atma-vinAzAya vismArayati tat-padam |
>
> मिथ्या-विकल्प-जालेन तन्-मलम् परिकल्प्यते ॥३।९६।२६॥
>
> mithyA-vikalpa-jAlena tan-malam parikalpyate ||3|96|26||
>
> .
>

> sphurat*.xx-*i - Atma.*self/Self-*vinAza*.xx-*Aya -
>
> vismArayat*.xx-*i tat.*that.*pada*.xx-*m *makes it forget That state *
>
> mithyA-vikalpa-jAlena *thru a net of false ideas *
>
> tat.*that.one*.mala*.xx-*m parikalpya*.xx-*te

>
> .
>
> *vlm.26. The next is doubt, which entraps the dubious mind in the snare of
> scepticism, and tends to be the destruction of the soul, by causing it to
> disbelieve and forget the supreme spirit. (To the sceptic doubts for
> knowledge rise; but they give way before the advance of spiritual light).
>
> *vwv.489/26. It becomes manifest for the destruction of the Self. It
> causes one to forget that Abode of Reality by a number of false doubts.
> Therefore it is determined as impurity.
>
> *sv.26 On the other hand, when it moves in the wrong direction, towards
> greater self-forgetfulness and deeper involvement in false fancies, it is
> known as impurity. [def. mala]
>
>
>
> 27
>
> श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा विमृश्य च ।
>
> zrutvA spRSTvA ca dRSTvA ca bhuktvA ghrAtvA vimRzya ca |
>
> इन्द्रम् आनन्दयत्य्_एषा तेन_इन्द्रियम् इति स्मृतम् ॥३।९६।२७॥
>
> indram Anandayati_eSA tena_indriyam iti smRtam ||3|96|27||
>
> .
>

> *when an indriya.Organ*
>
> *has heard or touched or seen or tasted or smelled*
>
> *and considered*
>
> *—*
>
> *it makes `indra rejoice,*
>
> *and for that reason it is known as an "indriya"*
>
> *.*
>
> zrutvA*.having.heard + * spRSTvA*.after touching + *ca*.and/also* dRSTvA*.xx+
> * ca*.and/also* = bhuktvA*.xx+ * ghrAtvA*.xx+ * vimRzya*.xx+ * ca
> *.and/also* = indra*.xx+*m Anandayat*.xx+*i eSa:*.this -* = tena.*therefore/thereby
> + * indriya*.sense/organ+*m iti*.so/thus -* smRta*.xx+ *m
>
> *. *

>
> *indra - AS. the *jIva in charge. SV. "the senses". VWV. "the ruler or
> the Self".
>
> *AS: Whatever pleases indra - the jIva in charge, after hearing touching,
> seeing, eating, smelling and pondering; it is called indriya - a sense
> organ.
>
> *AS: The AB commentary identifies indra with the paramAtmA formed as a
> jIva. It also correctly points out that pANini has also defined it as
> indra-juSTam. Whatever pleases indra - the jIva in charge, after hearing
> touching, seeing, eating, smelling and pondering; it is called indriya - a
> sense organ.
>
>
>
> sv.27 When it entertains the indweller with sensations, it is known as the
> senses (indriya). [def. indriya]
>
> *vlm.27. The mind is called sensation, because all its actions of hearing
> and feeling, of seeing and smelling, thinking and enjoying, serve to
> delight the senses, which convey the impressions back to the mind.
> *vwv.496/27. It is declared as Indriya (or sense-organ) because it pleases
> Indra (the ruler or the Self) through hearing, touching, seeing, eating (or
> tasting), smelling and thinking.
>

> #*dRSTvA* -
>
> *dRSTvA*.xx+ *
>
> #*bhuktvA* -
>
> *bhuktvA*.xx+ *
>
> #*ghrAtvA* -
>
> *ghrAtvA*.xx+ *
>
> #*vimRzya *-
>
> *vimRzya*.xx+ *
>
> #*indra* -
>
> *indra*.xx+*
>
> #*Anandayat* -
>
> *Anandayat*.xx *
>
> #*smRta* -
>
> *smRta*.xx+*
>
> #*zrutvA - *having heard + *zrutvA*.having.heard+ *
>
> *x*

>
> x
>
> 25 26 27
>
>
>
> 28
>
> सर्वस्य दृश्य-जालस्य परमात्मन्य्_अलक्षिते ।
>
> sarvasya dRzya-jAlasya paramAtmani_alakSite |
>
> प्रकृतत्वेन भावानाम् लोके प्रकृतिर् उच्यते ॥३।९६।२८॥
>
> prakRtatvena bhAvAnAm loke prakRti:_ucyate ||3|96|28||
>
> .
>

> *the net of all visible objects *
>
> *in the Supreme Self *
>
> *when undistinguished *
>
> alakSite -
>
> *prakRtatvena - *
>
> *bhAvAnAm - *
>
> It is commonly called *prakRti.Nature*.

>
> sarvasya dRzya-jAlasya = paramAtmani_alakSite = prakRtatvena bhAvAnAm =
> loke prakRti:_ucyate
>

> *. *

>
> *vwv.491/28. It is called Nature (prakRti) in worldly usage on account of
> the (apparent) (prakRtatva) of objects, when the entire collection of
> visible objects is not seen in the Supreme Self.
>
> *sv.28 When it remains unmanifest in the cosmic being, it is known as
> nature. [def. bhAva]
>
> *vlm.28. The mind that views all the phenomena of nature in the Supreme
> Spirit, and takes outward nature as a copy of the eternal mind of God, is
> designated by the name of nature itself. (Because God is the Natura
> naturans or the Author of Nature; and the works of nature—matter and mind,
> are the Natura naturatá. Hence the mind knowing its own nature and that of
> its cause, is said to be an union of both natures, and is the personality
> of Brahmá the Demiurge, who is combined of nature and mind).
>
> *VA - what is prakRtatvena bhAvAnAM? *AS."Due to the naturalness of
> experiences". Thus, as long as the paramAtmA has not been perceived, due to
> the naturalness of experiences of the visible world, it (world -dRzya-jAla)
> is called prakRti.
>

> #*prakRta- *#*prakRtatva - *
>
> ***prakRtatva.*normality**/common condition+ *

>
>
>
> 29
>
> सद् असत्ताम् नयत्य्_आशु सत्ताम् वा सत्त्वम् अञ्जसा ।
>
> sat_asattAm nayati_Azu sattAm vA sattvam aJjasA |
>
> सत्ता.असत्ता-विकल्पो ऽयम् तेन माया_इति कथ्यते ॥३।९६।२९॥
>
> sattA.asattA-vikalpa:_ayam tena mAyA_iti kathyate ||3|96|29||
>
> .
>
> sat_asattAm nayati Azu -
>

> *the real is quickly brought to unreality *
>
> sattAm vA sattvam
>
> aJjasA
>
> sattAsattA-vikalp*a:_*ayam
>
> tena mAyA iti kathyate – *because of that it is known as mAyA.Illusion. *

>
> *sv.29 When it creates confusion between reality and appearance, it is
> known as *mAyA (illusion). When it thinks "I am bound" there is bondage;
> when it thinks "I am free" there is freedom.
>
> *vlm.29. The mind is called máyá or magic, because it converts the real
> into unreal, and the unreal into real. Thus showing the realities as
> unrealities, and the vice-versa by turns. It is termed error or mistake of
> our judgement, giving ascent to what is untrue and the contrary. The causes
> of error are said to be ignorance (avidyá) and passions (tamas).
>
> *vwv.490/29. It reduces reality to unreality immediately or pure being to
> a living being instantly. This is an error relating to reality and
> unreality. Because of that, it is described as illusion (*mAyA).
>
>
>
> 30
>
> दर्शन-श्रवण-स्पर्श-रसन-घ्राण=कर्मभि: ।
>
> darzana-zravaNa-sparza-rasana-ghrANa=karmabhi: |
>
> क्रिया_इति कथ्यते लोके कार्य-कारणताम् गता ॥३।९६।३०॥
>
> kriyA_iti kathyate loke kArya-kAraNatAm gatA ||3|96|30||
>
> .
>
> darzana-zravaNa-sparza-rasana-ghrANa=karmabhi: |
>
> kriyA_iti kathyate loke x
>

> kArya-kAraNatAm gatA* + *
>
> *. *
>
> दर्शन-श्रवण-स्पर्श-रसन-घ्राण=कर्मभिः
>
> *by the feeling-hearing-touching-tasting-smelling=karma-s *

>
> क्रिया.इति कथ्यते
>

> *such actions are described *

>
> लोके कार्य-कारणताम् गता -
>

> *when in the world they come to the state of effect and cause. *

>
> *vlm.30. The sensible actions are seeing and hearing, feeling, tasting and
> smelling, of the outward organs of sense; but the mind is the cause both of
> these actions and their acts. (The mind moves the organs to their actions,
> as also feels and perceives their acts in itself).
>
> #kriyA - दर्शन-श्रवण-स्पर्श-रसन-घ्राण=कर्मभिः By the
> feeling-hearing-touching-tasting-smelling=karma-s क्रिया.इति कथ्यते such
> actions are described लोके कार्य-कारणताम् गता - when in the world they
> come to the state of effect and cause. y3096.030.
>

> *x*

>
> x
>
> 28 29 30
>
>
>
> 31
>
> चितेश् चेत्य.अनुपातिन्या गताया: स-कलङ्कताम् ।
>
> cite:_cetya.anupAtinyA gatAyA: sa-kalaGkatAm |
>
> प्रस्फुरत्_रूप-धर्मिण्या एता: पर्याय-वृत्तय: ॥३।९६।३१॥
>
> prasphurat_rUpa-dharmiNyA etA: paryAya-vRttaya: ||3|96|31||
>
> .
>

> cite: cety*a.a*nupAtinyA/-nyA:
>
> gatAyA: sa-kalaGkatAm
>
> prasphurat rUpa-dharmiNyA/nyA: *– expanding @ its characteristic form =*

>
> etA: paryAya-vRttaya:
>
> *VA - these different synonimical notions arise as result of perceptions
> of the mind, from vibrations of consciousness, which become stained. *AS:
> The mind (citi) as it gets corrupted by following the visible world
> (cetya), with its vibratory nature acquires these alternative forms
> (paryAyavRttaya:). Thus, the various attributes defined above ae simply
> manifestations of the mind.
> *vlm.31. The intellect (chit) being bewildered in its view of the
> intellectual world (chetyas), manifests itself in the form of the mind, and
> becomes the subject of the various functions which are attributed to it.
> (The intellect having lost its universality, and the faculty of
> intellection or discernment of universal propositions, falls into the
> faults of sensitivity and volition, by employing itself to particular
> objects of sense and sensible desires).
>
> *vwv.498/31. These are synonymous terms of the states of Absolute
> Consciousness which has the characteristic of an expanding nature, which is
> pursuing objects and (thus) reduced to a state having stain.
>

> *jd.31 - cite: cety*a.a*nupAtinyA gatAyA: sa-kalaGkatAm prasphurat
> rUpa-dharmiNyA *– expanding thru its characteristic form =* etA:

> *.*
>
> cetanIya*.xx-*kalaGka*.xx-*aGkA*.xx-*At - jADya*.xx-*jAla*.xx-*anupAti
> *.xx-*nI - saMkhyA*.xx-*vibhAga*.xx-*kalanA*.xx-*- sva*.xx-*vaikalpa*.xx-*
> Akula*.xx-*A iva*.xx-* cit*.xx-* -

>
> .
>
> <CG: kalaGka aGka vibhAga kalanA vaikalpa >
>

> <*_*.. yo dvaita-vAsanA-kalaGkas tad-aGkAt*_*.. ||3|96|> Comm

>
> <CG: kalaGka aGka vibhAga kalanA vaikalpa >
>
> *vlm.33. Its abstract knowledge of general truths being shadowed by its
> percipience of concrete and particular gross bodies, it comes to the
> knowledge of numbers and parts, and is overwhelmed by the multiplicity of
> its thoughts and the objects of its desires. (i.e. Having lost the
> knowledge of the universal whole and discrete numbers, the mind comes to
> know the concrete particulars only).
>
> *VA - because of the impurity of the mind, he sees net of inert objects,
> causing multiple distinctions, as if consciousness has many own defects.
> *AS. The AB commentary introduces this by saying this is explaining how a
> single original cit takes on such a varied form. It says: By the cit
> appears as smeared with the impurities of the stimulative mind, thus fallen
> into web of the material world, and multiply split by the notions of
> multiple divisions. In other words, the illusion of the world imposes a
> false divided appearance on it.
>

> *x*

>
> x
>
> 31 32 33
>
>
>
> 34
>
> जीव* इत्य्_उच्यते लोके मन* इत्य्_अपि कथ्यते ।
>
> jIva* iti_ucyate loke mana* iti_api kathyate |
>
> चित्तम् इत्य्_उच्यते सा_एव बुद्धिर्_इत्य्_उच्यते तथा ॥३।९६।३४॥
>
> cittam iti_ucyate sA_eva buddhi:_iti_ucyate tathA ||3|96|34||
>
> .
>
> jIva* iti_ucyate loke mana* iti_api kathyate = cittam iti_ucyate = sA_eva
> buddhi:_iti_ucyate tathA
>

> *. *
>
> *it is called the Living Living*jIva in the world;*
>
> *and they call it too "manas.Mind";*
>
> *and it is termed "chitta.Affection",*
>
> *&*
>
> *likewise "buddhi.Intellect"*
>
> *.*

>
> *jd. I've lost the source of this note, prob. from a comm. on
> *dakSiNAmurti-stotra.
>
> it is worth reading. •‑•
>
> "The first self-conscious activity leading in different directions is

> called *manas*.

>
> When, after such oscillating movement, there is the position of either of

> the alternatives, as "the thus", it is called *buddhi*. When by the false

> notions of associations of body and soul there is the feeling of a concrete

> individual as "I", it is called *ahamkAra*. When there is reflective

> thought associated with the memory of the past and the anticipations of the

> future, it is called *citta*. When the activity is taken in its actual
> form as motion or action towards any point, it is called *karma*. When,
> leaving its self-contained state, it desires anything, we have *kalpanA*.

> When the citta turns itself to anything previously seen or unseen, as being

> previously experienced, we have memory *smRti. *When certain impressions

> are produced in a very subtle, subdued form, dominating all other
> inclinations, as if certain attractions or repulsions to certain things

> were really experienced, we have the root inclinations, *vAsanA.Conditioning.
> *

>
> In the realization that there is such a thing as self-knowledge, and that
> there is also such a thing as the false and illusory world-appearance, we

> have what is called right knowledge *vidyA*. When the true knowledge is

> forgotten and the impressions of the false world-appearance gain ground, we

> have what are called the impure states *mala*. The functions of the five
> kinds of cognition please us and are called the senses *indriya*. As all

> world-appearance has its origin and ground in the highest self, it is
> called
>

> the origin *prakRti*. As the true state can neither be called existent

> nor non-existent, and as it gives rise to all kinds of appearance, it is

> called illusion *mAyA.Illusion*. Thus it is the same appearance that goes

> by the various names of jIva, manas, citta and buddhi. ||3|96| jIva ity
> uchyate loke mana ity api kathyate | cittam ity uchyate s' aiva buddhir ity
> uchyate tathA ||3|96|y3.96.34||"
>

> **vlm.34. It is variously styled as the living principle and the mind by

> most people on earth; but it is known as intellection and understanding

> (chitta and buddhi) by the wise. *

>
>
>
> 35
>
> नाना-संकल्प-कलिलम् पर्याय-निचयम् बुधा: ।
>
> nAnA-saMkalpa-kalilam paryAya-nicayam budhA: |
>
> वदन्त्य्_अस्या: कलङ्किन्याश् च्युताया: परमात्मन: ॥३।९६।३५॥
>
> vadanti_asyA: kalaGkinyA:_cyutAyA: paramAtmana: ||3|96|35||
>
> .
>

> nAnA-saMkalpa-kalilam - *a jumble of various conceptions = *
>
> paryAya*.xx-*nicaya*.xx-*m
>
> budhA: vadanti *- the wise call = *
>
> asyA:*.xx-* kalaGki*.xx-*nyA:
>
> cyuta*.xx-*AyA: paramAtma*.xx-*na: *- wandering from the Supreme Self. *

>
> *vlm.35. The intellect being depraved by its falling off from the sole
> supreme soul, is variously named by the learned according to its successive
> phases and functions, owing to its being vitiated by its various desires,
> and the variety of their objects.
>
> *VA wise speak of this as of mixture of various notions and many synonims,
>
> impure and deviated away from great Self.
>
> *AS. The wise, thus talk about cit, contaminated by the world and
> separated from the Brahman, as full of different creative notions and in
> different aspects (paryAyanicayam).
> The different terms used are enumerated in the previous verse.
>
>
>

> *Raama said—*

>
> 36
>
> मन: किम् स्याज् जडम् ब्रह्मन् तथा वा_अपि च चेतनम् ।
>
> mana: kim syAt_jaDam, brahman, tathA vA_api ca cetanam |
>
> इत्य् ए kox मम तत्त्व.ज्ञ* निश्चयो ऽन्तर् न जायते ॥३।९६।३६॥
>
> iti_eka:_mama tattva.jJa* nizcaya:_antar na jAyate ||3|96|36||
>
> .
>
> mana: kim syAt jaDam –
>

> *is manas.Mind inert - , Brahmin, – *

>
> tathA vA api ca cetanam –
>

> *and is chetana.Sentience thus? - *

>
> iti eka: nizcaya: mama tattvajJa –
>

> *this one certainty for-me, o That-knower, - *
>
> antar na jAyate –
>
> *within does not arise. *

> *brAhmaNa, Thatness-knower, is the Mind something inert? and is *
>
> *sentience too? It's a thing about which I find no certainty. *

>
> *vlm.36. Ráma said:—O Sir! that art acquainted with all truths, please
> tell me, whether the mind is a material or immaterial thing, which I have
> not been able to ascertain as yet. (It is said to be matter by materialists
> and as spirit by spiritualists).
>
> *brAhmaNa, Thatness-knower, is the Mind something inert? and is
>
> sentience too? It's a thing about which I find no certainty. -36-
>

> *** mana: kim syAj jaDam – *is manas.Mind inert - *brahman – *o *brAhmaNa
> - *tathA vA api ca cetanam – *and is chetana.Sentience thus? - *ity eka:
> nizcaya: mama tattvajJa – *this one certainty for-me, o That-knower, - *antar
> na jAyate – *within does not arise. *
>
> *x*
>
> x
>
> 34 35 36
>
>
>
> *Vasishtha said—*

>
> 37
>
> मनो हि न जडम् राम न_अपि चेतनताम् गतम् ।
>
> mana:_hi na jaDam, rAma, na_api cetanatAm gatam |
>
> म्लाना_अजडा तदा दृष्टिर् मन* इत्य्_एव कथ्यते ॥३।९६।३७॥
>
> mlAnA_a-jaDA tadA dRSTi:_mana* iti_eva kathyate ||3|96|37||
>
> .
>

> manas.*Manas.Mind-*.: hi.*for/therefore +* na*.no/not-* jaDa*.inert/thick
> -*.m, *Raama*, = na*.no/not-*_api.*even/tho-* cetana
> *.sentient/affected-tA.-ness*.m gata.*gone/come.to <http://come.to> -*.m
> = mlAna*.faded/withered-+*_a-*.un-/not+*jaDa*.inert/thick -* tadA*.then/there
> +* dRSTi*.xx+*: = manas.*Manas.Mind-** iti*.so/thus -* eva.*indeed/only/so
> -* kathyate*.is.said/described +*
>
> *. *
>
> *for Mind is not inert, rAma, nor too gone to Affectivity*
>
> mlAnA.jaDA tadA dRSTi: - *weakly-inert then is the Vision = *
>
> manas iti eva kathyate *just.so Mind called. *

>
> *vlm.37. Vasishtha replied:—The mind, O Ráma! is neither a gross substance
> nor an intelligent principle altogether: it is originally as intelligent as
> the intellect; but being sullied by the evils of the world and the passions
> and desires of the body, it takes the name of the mind. (From its minding
> of many things).
>
> .
>

> *manas.*Manas.Mind-*.: hi.*for/therefore +* na*.no/not-* jaDa*.inert/thick
> -*.m, *Raama*, = na*.no/not-*_api.*even/tho-* cetana
> *.sentient/affected-tA.-ness*.m gata.*gone/come.to <http://come.to> -*.m
> = mlAna*.faded/withered-+*_a-*.un-/not+*jaDa*.inert/thick -* tadA*.then/there
> +* dRSTi*.xx+*: = manas.*Manas.Mind-** iti*.so/thus -* eva.*indeed/only/so
> -* kathyate*.is.said/described +*
>
>
>
> 38
>
> मध्ये स*द्**.**अ*सतो रूपम् प्रतिभूतम् य*द्* *आ*विलम् ।

>
> madhye sat_asata:_rUpam pratibhUtam yat_Avilam |
>

> जागत: कारणम् नाम त*द्* *ए*त*च् चि*त्तम् उच्यते ॥३।९६।३८॥

>
> jAgata: kAraNam nAma tat_etat_cittam ucyate ||3|96|38||
>
> .
>

> *between*
>
> *the real & the unreal,*
>
> *a form*
>
> *an interbeing*
>
> *a turbidity called the world's Cause*
>
> *that is said.to.be <http://said.to.be> this chitta.Affective mind*
>
> *.*
>
> madhye sat_asat*a:_*rUpam = pratibhUtam yat_Avilam = jAgata: kAraNam nAma
> = tat_etat_cittam ucyate
>
> *. *

>
> *vlm.38. The intellect (chit) which is the cause of the world, is called
> the chitta or heart, when it is situated in the bosom of sentient bodies,
> with all its affections and feelings (ávilám [no, Avila = turbidity, like
> muddy water]). It then has a nature between goodness and badness (by reason
> of its moral feelings and bat passions).
>
>
>
> 39
>
> शाश्वतेन_एक-रूपेण निश्चयेन विना स्थिति: ।
>
> zAzvatena_eka-rUpeNa nizcayena vinA sthiti: |
>
> येन सा चित्तम् इत्य्_उक्ता तस्माज् जातिम् इदम् जगत् ॥३।९६।३९॥
>
> yena sA cittam iti_uktA tasmAt_jAtim idam jagat ||3|96|39||
>
> .
>

> *the state without conviction of eternal single form*
>
> *is called "chitta.Affection" *
>
> *the affective mind*
>
> *: *
>
> *This world's a production from That*
>
> *.*

>
> *vwv. That (Consciousness) is called the mind by virtue of its existence
> bereft of certainty and without its eternal and singular nature. From that,
> this world is born.
>
> *jd.39 -
>

> zAzvatena eka-rUpeNa nizcayena vinA sthiti: - *a state without
> eternally-singular certainty *- that is the "singularity" that scientists

> propose as the origin of the Big Bang—namely the paramANu =
>

> yena sA cittam ity uktA - *for which reason it is called "#citta
> Affection"* =
>
> tasmAj jAtim idam jagat - *this world is a property/production from that.

> *
>
> *vwv.465/39. That (Consciousness) is called the mind by virtue of its
> existence bereft of certainty and without its eternal and singular nature.
> From that, this world is born.
>
> *vlm.39. When the heart remains without a certain and uniform fixity to
> its purpose, and steadiness in its own nature, it feels all the inner
> changes with the vicissitudes of the outer world, and is as a reflector of

> the* same*. (The text says, the fluctuations of the heart, cause the

> vicissitudes of the world. But how can the heart be subjective, and the
> world the objective? Is the heart author of its feelings without receiving
> them from without? Yes).
>
> *vwv. That (Consciousness) is called the mind by virtue of its existence
> bereft of certainty and without its eternal and singular nature. From that,
> this world is born.
>

> #*jAti* - *!!!*
>
>
>
> *x*

>
> x
>
> 37 38 39
>
>
>
> 40
>
> जड.अजड-दृशोर् मध्ये दोला-रूपम् स्व.कल्पनम् ।
>
> jaDa.ajaDa-dRzo:_madhye dolA-rUpam sva.kalpanam |
>
> यच् चितो म्लान-रूपिण्यास् तद् एतन् मन* उच्यते ॥३।९६।४०॥
>
> yat_cita:_mlAna-rUpiNyA: tat_etat_mana* ucyate ||3|96|40||
>
> .
>

> jaD*a.a*jaDa-dRzo:_madhye –
>
> *between *
>
> *the sight of the inert & non-inert* -
>
> dolA-rUpam sva.kalpanam –
>
> *is a kind of swing, **ones self.assumption/conception* -
>
> yat_cita:_mlAna-rUpiNyA - *which is by a weak form of Consciousness* -
>
> tat_e*tat_*manas ucyate - *that is known as this #manas Mind.*

>
> *vwv.458/40. That here is called the mind which is the natural
> functioning, in the form of swinging, of consciousness with a faded form,
> between the dull and not dull perception s (i.e. objectivity and
> subjectivity).
>
> *vwv.458/40. That here is called the mind which is the natural
> functioning, in the form of swinging, of consciousness with a faded form,
> between the dull and not dull perception s (i.e. objectivity and
> subjectivity).
>
> *sv.30-73 (extensive omission)
>
> *vlm.40. The intellect hanging between its intelligence and gross objects,
> takes the name of the mind, when it is vitiated by its contact with outward
> objects.
>

> *mlai - to fade, wither. - >#*mlAna* *-adj.-* faded, withered •

> exhausted, faded • dejected, sad, melancholy • foul, dirty (by assoc. with

> #mleccha) *-n.-* withered or faded condition, absence of brightness or
> lustre •-•> #mlAna•-*kSINa* *-adj.-* withering and languishing •-*manas*
> *-adj.-* depressed in mind, dispirited *mbh. •-*sraj* *-adj.-* having a
> withered or faded garland *mbh. •-*vaktra* *-adj.-* having a blackened
> countenance. •• #*amlAna* *-adj.-* unwithered, clean, clear; bright,
> unclouded (as the mind or the face) •• #*AmlAna* - clouded [= amlAna,
> M-W], unclouded [Cap.] •• #*mlAni* *–m.f.-* withering, fading, decay,

> languishing, perishing; depression, melancholy, sadness; disappearance;

> foulness, filth; blackness ib.; vileness, meanness. •• #*amlAni* *-f.-*

> vigour, freshness; unwithering.
>
>
>
> 41
>
> चिन् नि:स्पन्दो हि मलिन: कलङ्क-विकल.अन्तरम् ।
>
> मन* इत्य्_उच्यते, राम, न जडम् न च चिन्मयाम् ॥३।९६।४१॥
>
> cit_ni:spanda:_hi malina: kalaGka-vikala.antaram |
>
> mana* iti_ucyate, rAma, na jaDam na ca cit.mayAm ||3|96|41||
>
> .
>

> cit_ni:spand*a:_*hi malina: kalaGka-vikala.antaram |
>
> mana* iti_ucyate, rAma, na jaDam na ca cit.mayAm* + *
>
> *. *
>
> *when **Consciousness,*
>
> *non.vibrant,*
>
> *gets contaminated*
>
> *and inwardly corrupted*
>
> *it is called manas.Mind,*
>
> **rAma,*
>
> *which is*
>
> *neither inert matter *
>
> *nor a measure of Consciousness*
>
> *.*

>
> *AS: The the absolute stability of cit is contaminated, that part of the
> contamination is called a mind. It is neither material nor full of cit. *
> As explained above, it is only an apparent aberration. It is not just
> illusory, since it is an imposed image on cit, but it is not said to be
> full of cit; for that would leat_to the notion that the cit itself is
> corrupted. Yes, there is corruption and contamination, it is imposed on the
> cit, but does not affect it.
> *vlm.41. When the action of the Intellect or the faculty of intellection,
> is vitiated by sensitivity, and becomes dull by reason of its inward dross;
> it is then styled the mind, which is neither a gross material thing, nor an
> intelligent spiritual principle.
>
> *vwv.456/41. *rAma! The impure outward movement of pure consciousness,
> which is devoid of stain inside, is indeed called the mind. It is neither
> dull nor consisting of consciousness.
>
> *jd.41 - cit-ni:spanda: hi malina: - the non-vibration of Consciousness,

> being contaminated = kalaGka-vikal*a.a*ntaram - impurity-corrupted-within

> - and inwardly corrupted = mana iti ucyate rAma - it is called manas.Mind,
> *rAma, - na jaDam na ca cin-*mAyAm - neither inert nor a measure of Chit
> Consciousness.
>
>
>
> 42
>
> तस्य_इमानि विचित्राणि नामानि कलितान्य्_अलम् ।
>
> tasya_imAni vicitrANi nAmAni kalitAni_alam |
>
> अहम्कार-मनोनो-बुद्धि-जीव.आद्यानि_इतराण्य्_अपि ॥३।९६।४२॥
>
> ahamkAra-mana:_buddhi-jIva.AdyAni_itarANi_api ||3|96|42||
>
> .
>

> *it has a great variety *
>
> *of names and designations, thus: *
>
> *Ahamkara Egoity, *
>
> *manas.Mind, buddhi.Intellect, *
>
> *Living jIva, et cætera.*

>
> tasya - Of that -
>
> imAni vicitrANi nAmAni kalitAni alam - are all these various names and
> designations -
>

> ahamkAra-m*ana:.*buddhi-jIv*a.A*dyAni itarANi api - Ahamkara Egoity,

> manas.Mind, buddhi.Intellect, Living jIva, and so-on and so.forth.
>
> *sv.30-73 (extensive omission) When it thinks "I am bound" there is
> bondage; when it thinks "I am free" there is freedom.
>
> *vlm.42. The intellectual principle is variously designated by many such
> names, as the mind, the understanding, the ego, and the living soul or
> principle of animation.
>
> *vlm.42. The intellectual principle is variously designated by many such
> names, as the mind, the understanding, the ego, and the living soul or
> principle of animation.
>

> *x*

>
> x
>
> 40 41 42
>
>
>
> 43
>
> यथा गच्छति शैलू xSo रूपाण्य् अलम् तथैव हि ।
>
> yathA gacchati zailUSa:_rUpANi_alam tathA_eva hi |
>
> मनो नामान्य् अनेकानि धत्ते कर्म.अन्तरम् व्रजत् ॥३।९६।४३॥
>
> mana:_nAmAni_anekAni dhatte karma.antaram vrajat ||3|96|43||
>
> .
>

> yathA gacchati zailUSa: - *As an actor assumes = *rUpANi alam - *various
> forms = *
>
> tathA eva hi - *thus also indeed - *manas dhatte anekAni nAmAni - *Manas.Mind
> is given more than one name - *karma.antaram vrajat - *within its karma
> emerging - from karma to karma*
>
> *. *

>
> *vwv.474/43. As an actor thoroughly partakes of (various) forms, just so,
> the mind proceeding to a different action, assumes various names.
>
> *VA - like actor goes as different forms so mind has different names
> depending? on karmas it does???... karma.antaram vrajat - ?? *AS.
> karma.antaram vrajat means going from karma to akarma, i.e. doing different
> things. Just as an actor takes on different roles, so does the mind as it
> undertakes different actions.
>
> *vlm.43. The mind bears its different appellations according to the
> variety of its functions; just as an actor the theatre, appears under
> different names and garbs of the dramatic personages on the stage. (The
> world is a stage, where one man acts many parts. Shakespeare).
>

> * yathA gacchati zailUSa: - *As an actor assumes = *rUpANi alam - *various
> forms = *tathA eva hi - *thus also indeed - *manas dhatte anekAni nAmAni
> - *Manas.Mind is given more than one name - *karma.antaram vrajat - *within
> its karma emerging - from karma to karma*
>
> #*zailUSa *- m. an actor, public dancer, tumbler; the leader of a band,

> one who beats time (= <tAladhAraka>); a rogue +
>
>
>
> 44
>
> चित्र.अधिकार-वशतो विचित्रा* विकृत.अभिधा: ।
>
> citra.adhikAra-vazata:_vicitrA* vikRta.abhidhA: |
>
> यथा याति नर: कर्म-वशाद् याति तथा मन: ॥३।९६।४४॥
>
> yathA yAti nara: karma-vazAt_yAti tathA mana: ||3|96|44||
>
> .
>

> citra.adhikAra-vazatas – *various-relation/government-caused = *vicitrA:
> vikRt*a.a*bhidhA: - *different transformations-defined = *yathA yAti
> nara: karma-vazAt* - as goes a man karma-caused = *yAti tathA mana: *-
> goes thus manas.Mind*

>
> .
>
> *vwv.475/44. As a man attains to various altered names on account of
> different duties, so, the mind attains to (various names) on account of its
> activities.
>
> *sv.30-73 (extensive omission) When it thinks "I am bound" there is
> bondage; when it thinks "I am free" there is freedom.
>
> *vlm.44. As a man passes under many titles, according to his various
> occupations and professions; so the mind takes different appellations
> according to the various operations of its nature. (Thus one man is a
> scholar, a householder, an officer, a subject and many others at once).
>

> #*citra *- adj. conspicuous, excellent • variegated, spotted, speckled

> (with tena or in comp.) • various, different, manifold MBh; (execution)
> having different varieties (of tortures) • strange, wonderful •

> picture/statue + *citra.*various\image x*
>
> #*adhikAra *- m. authority; government, rule • reference, relation; a
> topic, subject + *adhikara.*authority; government +*
>
> #*vicitra *- adj. variegated • manifold, various, diverse; strange,
> wonderful + *vicitra.*various/strange + *
>
> #*vikRta *- adj. transformed, altered, changed; (esp.) deformed,

> decorated, embellished • - v. darzana adj. changed in appearance; - v.

> buddhi adj. changed in mind •• *vikRta.*transformed\deformed +*
>
> *citra.adhikAra-vazatas – *various-relation/government-caused = *vicitrA:
> vikRt*a.a*bhidhA: - *different transformations-defined = *yathA yAti
> nara: karma-vazAt* - as goes a man karma-caused = *yAti tathA mana: *-
> goes thus manas.Mind*

>
>
>
> 45
>
> या* एता: कथिता: संज्ञा* माया राघव चेतस: ।
>
> yA* etA: kathitA: saMjJA* mAyA rAghava cetasa: |
>
> एता* एव_अन्यथा प्रोक्ता* वादिभि: कल्पना-शतै: ॥३।९६।४५॥
>
> etA* eva_anyathA proktA* vAdibhi: kalpanA-zatai: ||3|96|45||
>
> .
>

> *these Terms*
>
> *which have been described by me to you, Raaghava, pertain to
> Chetas.Sentience, the Affective Awareness*
>
> *and are defined differently by adherents of hundreds of different
> doctrines*
>
> *.*

>
> *jd. We find this exemplified in translations that make <saMkalpa>
> "desire",
>
> alttho the term also indicates "disdain" and "indifference" also.
>
> *vlm.45. Besides the names that I have mentioned regarding the mind, the
> disputants in mental philosophy, have invented many others agreeably to
> their diverse theories.
>

> *jd.45 - etA:* saM*jJA: yA: kathitA: - *these Terms which have been
> described *= *mAyA rAghava cetasa: - *by me to you, *raghava, pertain to
> *chetas, the Affective Awareness = *etA eva anyathA proktA - *these
> moreover otherwise are explained *= vAdibhi: kalpanA-zatai: - *by
> adherents of hundreds of different doctrines. *

>
> x
>
> 43 44 45
>
>
>
> 46
>
> स्वभाव.अभिमतम् बुद्धिम् आरोप्य मनसा कृता: ।
>
> svabhAva.abhimatam buddhim Aropya manasA kRtA: |
>
> मनो-बुद्धि.इन्द्रिय.आदीनाम् विचित्रा नाम रीतय: ॥३।९६।४६॥
>
> mana:.buddhi.indriya.AdInAm vicitrA nAma rItaya: ||3|96|46||
>
> .
>
> svabhAva.abhimatam buddhim - Aropya manasA kRtA: -
> mana:.buddhi.indriya.AdInAm - vicitrA nAmarItaya: - .AB._.. nAmarItaya:
> saMjJA-bhedAs tai:
>
> .
>

> svabhAv*a.a*bhimatam buddhim Aropya - *having assumed the supposed nature
> of buddhi*Intellect = *
>
> manasA kRtA: - *these are made by Mind = *
>
> m*ana:.*buddh*i.i*ndriy*a.A*dInAm - *of manas*Mind, buddhi*Intellect,
> indriya*Organism &c. = *
>
> vicitrA: nAmarItaya: - *the various customary names. *
>
> .AB.*_*.. nAmarItaya:* saM*jJA-bhedAs tai:*vlm.p.46 They have attributed

> many names to the mind according to the views in which they want to exhibit
> its nature, such as calling it intellect, understanding or sensation and so
> forth.
>
> *vlm.46. They have attributed to the mind many designations, according to
> the views in which they designed to exhibit its nature; such as some
> calling it the intellect, another the understanding, the sensation and so
> forth.
>

> मन् #man - #abhiman - #*abhimata* - longed for • wished, desired, sasarja

> sakalAm sRSTim tAm tAm abhimatAm mama, y3091.015 • loved, dear • allowed •

> *supposed*, imagined • abhimatam - n. - desire, wish.

>
> #Aropya - to be placed or fixed in/on • to be planted VarBr2S. • to be
> strung (as a bow) Hariv. ; to be attributed, interposed, supplied *sarvad.

> • *ind. p.* - having made to ascend or mount &c.
>
> #*nAmarIti* -f.- customary name.

>
>
>
> 47
>
> मनो हि जडम् अन्यस्य भिन्नम् अन्यस्य जीवत: ।
>
> mana:_hi jaDam anyasya bhinnam anyasya jIvata: |
>
> तथा_अहम्कृतिर् अन्यस्य बुद्धिर् अन्यस्य वादिन: ॥३।९६।४७॥
>
> tathA_ahamkRti:_anyasya buddhi:_anyasya vAdina: ||3|96|47||
>
> .
>
> manas hi jaDam anyasya -
>

> *For another, Mind is mutely inert - *
>
> bhinna*.xx+*m anya*.xx+*sya jIva*.xx+*ta: -
>
> tathA.*thus/then* - ahamkRt*.xx+*i: anya*.xx+*sya -
>
> *thus for another it is I-dentity - *
>
> buddhi: anyasya vAdina: -
>
> *buddhi.Intellect for one of another school*
>
> *. *

>
> *vlm.p.47 One takes it as dull matter and another as the living principle.
> Someone calls it ego, while others apply the term understanding.
>
> *vlm.47. One takes it as dull matter, and another as the living principle;
> some one calls it the ego, while others apply the term understanding to it.
> (As Manas or Manu is the father of and of the same nature with all
> mankind; so is the mind manas or mens, similar in its nature and names with
> every one and all its operations).
>
> *sv.30-73 When it thinks "I am bound" there is bondage; when it thinks "I
> am free" there is freedom.
>
>
>
> 48
>
> अहम्कार-मनो-बुद्धि-दृष्टय: सृष्टि-कल्पना: ।
>
> ahamkAra-mana:-buddhi-dRSTaya: sRSTi-kalpanA: |
>
> एक-रूपतया प्रोक्ता या माया, रघुनन्दन ॥३।९६।४८॥
>
> eka-rUpatayA proktA yA mAyA, raghunandana ||3|96|48||
>
> .
>

> *the different views of*
>
> *"aham"kAra*"I"dentity,*
>
> *manas*Mind,*
>
> *&*
>
> *buddhi*Intellect*
>
> *are*
>
> *creative formulations*
>
> *.*
>
> *they have been stated*
>
> *by me*
>
> *in one particular form,*
>
> *Darling of the Clan*
>
> *!*
>
> ahamkAra-m*ana:.* - *the views of "aham"kAra*"I"dentity = *
>
> buddhi-dRSTaya: - sRSTi-kalpanA: - *are creative formations = *
>
> eka-rUpatayA proktA yA *mAyA - *they have been stated by me in one
> particular form, = *raghunandana - *Darling of the Clan! ** so

> "aham"kAra*"I"dentity may be called "egoity" or "ego", and *rAma may be
> *rAghava or *raghu.nandana.
>
> *vwv.499/48. *rAma! The notions of the ego, the mind and the intellect,
> which have been described by me, are (only) creative formations on account
> of their identical nature (as the inner instruments of perception).
>
> *vlm.48. I have told you, Ráma that egoism, mind and the light of
> understanding, together with the volition of creation, are but different
> properties of the one and same internal principle. (Ego -the subjective,
> mind - the motive, understanding,- the thinking, and the volitive powers,
> all relate to the same soul. All these are different faculties having the
> one and same common root—the one universal soul).
>

> ***ahamkAra-m*ana:.*buddhi-dRSTaya: - *the views of "aham"kAra*"I"dentity
> = *sRSTi-kalpanA: - *are creative formations = *eka-rUpatayA proktA yA
> *mAyA - *they have been stated by me in one particular form, = *raghunandana
> - *Darling of the Clan! ** so "aham"kAra*"I"dentity may be called

> "egoity" or "ego", and *rAma may be *rAghava or *raghu.nandana.
>

> *x*

>
> x
>
> 46 47 48
>
>
>
> 49
>
> नैयायिकैर् इतरथा तादृशै: परिकल्पिता: ।
>
> naiyAyikai:_itarathA tAdRzai: parikalpitA: |
>
> अन्यथा कल्पिता: सांख्यैश् चार्वाकैर् अपि च_अन्यथा ॥३।९६।४९॥
>
> anyathA kalpitA: sAMkhyai:_cArvAkai:_api ca_anyathA ||3|96|49||
>
> .
>

> naiyAyikai:_itarathA *- by nyAya.Logicians otherwise = *

>
> tAdRzai: parikalpitA:
>
> anyathA kalpitA: sAMkhyai:_
>

> cArvAkai:_api ca_anyathA *x *

>
> *vwv.500/49. They are determined in another manner by logicians and the
> like, considered in a different manner by the followers of the SAnkhya
> philosophy and otherwise by the #cArvAka-s (or the atheistic and
> materialistic philosophers).
>
> *vlm.49. The Nyáyá philosophy has taken the mind &c., in different lights
> according to its own view of them; and so the Sankhya system explains the
> perception and senses in a way peculiar to itself. (Namely: the Nyáyá says,
> the Ego to be a dravya or substance; the living soul as God; the mind a
> sensitive particle and internal organ; and understanding as a transitory
> property of the mind. The Sánkhya has the understanding as a product of
> matter, and egoism a resultant of the same, and the mind as the eleventh
>
> * Khare – Having pointed out how, in his opinion on the nature of the
> mind, he differs from the points of view of the ‘Naiyāyikas Sāmkhyas,
> Cārvākas, Jaiminiyas, Ārhatas, Bauddhas, Vaiśesikas, and Pāñca-ratras,
> etc.' (YV 3.96. 49-50), he adds : “All these various doctrines arising at
> different times and in different countries, however, lead to the same
> Supreme Truth, like the many different paths leading travelers from
> different places to the same city. It is ignorance of the absolute truth
> and the misunderstanding of the different doctrines that cause their
> followers to quarrel with one another with bitter animosity. They consider
> their own particular dogmas to be the best, as every traveler may think,
> though wrongly, his own path to be the only and the best path (YV
> 3.96.51-53).” Again note that these passages from YV are essentially, with
> minor variants, same as passages in MU 3.96.49-53).
>

> #*cArvAka*-: - N. of a materialistic philosopher (whose doctrines are

> embodied in the bArhaspatya-sUtras) Veda7ntas. S3i1l. Ra1jat. iv, 345

> Prab.Madhus.*_* A rAkSasa (friend of duryodhana, who took the shape of a

> mendicant Brahman, when yudhiSThira entered hAstina-pura in triumph, and
> reviled him, but was soon detected and killed by the real Brahmans) MBh. i,
> 349 ; ix, 3619 ; xI, 1414
>
>
>
> 50
>
> जैमिनीयैश् च_अर्हतैश् च बौद्धैश् वैशेषिकैस् तथा ।
>
> jaiminIyai:_ca_arhatai:_ca bauddhai:_vaizeSikai:_tathA |
>
> अन्यैर् अपि विचित्रैस् तै: पाञ्च-रात्र.आदिभिस् तथा ॥३।९६।५०॥
>
> anyai:_api vicitrai:_tai: pAJca-rAtra.Adibhi:_tathA ||3|96|50||
>
> .
>
> jaiminIyai:_ca_x
>
> arhatai:_ca
>

> bauddhai:_vaizeSikai:_tathA *- by bauddha.Buddhists = *
>
> anyai:_api *- by others too = *
>
> vicitrai:_tai:
>
> pAJca-rAtr*a.A*dibhi:_tathA

> Hirálal's reply to and refutation of the* same*).

>
> *vlm.50. In this manner are all these terms taken in very different
> acceptations, by the different systems of Mimansa, Vaiseshika, Arhata and
> #buddhist philosophy. The Pancharatra and some other systems, have given
> them particular senses disagreeing with one another. See Rákháldása
> Nyayaratna's tract on the identity of the mind and the soul atmá; and
> Hirálal's reply to and refutation of the same).
>
>
>
> 51
>
> सर्वै:_एव च गन्तव्यम् तै: पदम् परमार्थिकम् ।
>
> sarvai:_eva ca gantavyam tai: padam paramArthikam |
>
> विचित्रम् देश-काल.उत्थै: परम् एकम् इव_अध्व.गै: ॥३।९६।५१॥
>
> vicitram deza-kAla.utthai: param ekam iva_adhva.gai: ||3|96|51||
>
> .
>
> sarvai:_eva ca gantavyam = tai: padam paramArthikam = vicitram
> deza-kAla.utthai: = param ekam iva_adhva.gai:
>

> *. *
>
> *for all of them*
>
> *what is to come*
>
> *is*
>
> *a State*
>
> *in the Higher Sense*
>
> *a wonder*
>
> *for those transcending Place* and Time*
>
> *.*
>
> *the absolute is only one*
>
> *for such travelers*
>
> *.*

>
> * #deza is "space" only in a limited sense,
>
> something contained or bounded.
>
> I reserve "Space" for *AkAsha,
>
> which is ananta.boundless.
>

> **vlm.51. All these various doctrines, arising at different times and in

> distant countries, leat_at last to the same supreme Being, like the very
> many different ways, leading their passengers to the same imperial city. *
>

> *jd.51 - sarvai: - *and by all those = *eva ca gantavyam - *what is to
> come = a State in the Higher Sense a wonder = *deza-kAl*a.u*tthai: *-
> transcending Place and Time =* param ekam iva - *by the travelers. *
>
> *x*

>
> x
>
> 49 50 51
>
>
>
> 52
>
> अज्ञानात् परमार्थस्य विपरीत.अवबोधत: ।
>
> ajJAnAt paramArthasya viparIta.avabodhata: |
>
> केवलम् विवदन्त्य् एते विकल्पैर् ल्पै:_आरुरुक्षव: ॥३।९६।५२॥
>
> kevalam vivadanti_ete vikalpai:_ArurukSava: ||3|96|52||
>
> .
>

> ajJAnAt paramArthasya - *from ignorance of the highest truth *=
>
> viparIt*a.a*vabodhata: -

>
> kevalam vivadanti ete -
>
> vikalpai: ArurukSava: -
>
> *vlm.52. It is ignorance of this supreme truth or misunderstanding of the
> discordant doctrines, that causes the votaries of different systems and
> sects, to carry on an endless dispute among themselves with bitteracrimony.
> (All party contentions, are but effects of ignorance of the various
> terminology bearing the same sense).
>
> viparita
>
> avabodha
>
> vivat_
>
> vikalpa
>
> ArurukSu
>
>
>
> 53
>
> स्व.मार्गम् अभिशंसन्ति वादिनश् चित्रया दृशा ।
>
> sva.mArgam abhizaMsanti vAdina:_citrayA dRzA |
>
> विचित्र-देश-काल.उत्था* मार्गम् स्वम् पथिका* इव ॥३।९६।५३॥
>
> vicitra-deza-kAla.utthA: mArgam svam pathikA: iva ||3|96|53||
>
> .
>
> sva.mArgam abhizaMsanti = vAdina:_citrayA dRzA = vicitra-deza-kAla.utthA*
> = mArgam svam pathikA* iva
>

> *. *
>
> *the dogmatists praise their own path *
>
> *according to their diverse views, *
>
> *just as a a traveler chooses *
>
> *his roat_according.with the way he wants to go. *

>
> sva.mArgam abhizaMsanti - They praise their own path -
>
> vAdina: citrayA dRzA - according-to the differing view of the disputant -
>
> mArgam svam pathikA iva - as a traveler his own roat_-
>

> vicitra-deza-kAl*a.u*tthA - according-to different time and place.

>
> *vlm.53. The disputants maintain their particular positions by their
> respective dogmatism; just as passengers persist in their accustomed paths
> as the best suited to them. (Bias has a stronger basis in the mind and has
> a faster—hold of the human heart, than the best reason and the surest
> truth).
>
> *sv.30-73 When it thinks "I am bound" there is bondage; when it thinks "I
> am free" there is freedom.
>
>
>
> 54
>
> तैर् मिथ्या, राघव, प्रोक्ता: कर्म-मानस-चेतसाम् ।
>
> tai:_mithyA, rAghava, proktA: karma-mAnasa-cetasAm |
>
> स्व.विकल्प.अर्पितैर् अर्थै: स्वा: स्वा* वैचित्र्य-युक्तय: ॥३।९६।५४॥
>
> sva.vikalpa.arpitai:_arthai: svA: svA* vaicitrya-yuktaya: ||3|96|54||
>
> .
>
> tai:_mithyA, rAghava, proktA: x
>
> karma-mAnasa-cetasAm |
>
> sva.vikalpa.arpitai:_arthai: x
>

> svA: svA* vaicitrya-yuktaya:* + *
>
> *. *

>
> *vlm.54. They have spoken falsely, whose words point out every thing as
> the fruit of our acts, and direct mankind only to the performance of their
> actions. It is according to the various prospects that men have in view,
> that they have given their reasons in their own ways. (Ask of the learned,
> the learned are blind this bids you shun, and that to love mankind Pope).
>
> *VA - by them, false words, production of minds, for their own variable
> goals, their own diverse logic is employed?
>
> *AS. O descendant of Raghus (rAghava), they have falsely described
> different interactions for karma, mind (manas) and intelligence (cetas),
> based on their own alternate meanings (vikalpitArpitai: arthaiH)
>

> *x*

>
> x
>
> 52 53 54
>
>
>
> 55
>
> यथा_एव पुरुष: स्नान-दान.अदान.आदिका: क्रिया: ।
>
> yathA_eva puruSa: snAna-dAna.adAna.AdikA: kriyA: |
>

> कुर्वन् तत्-कर्तृ-वैचित्र्यम् एति तद्व*द्* *इ*दम् मन: ॥३।९६।५५॥

>
> kurvan tat-kartR-vaicitryam eti tadvat_idam mana: ||3|96|55||
>
> .
>
> yathA eva puruSa:
>

> *just like a person - *
>
> kurvan tat-kartR-vaicitryam
>
> *doing these various offices - *
>
> snAna-dAn*a.A*dAn*a.A*dikA: kriyA:
>
> *his activities like Bath, giving, and taking - *
>
> eti tadvat_idam mana:
>
> *so the mind goes that way... *

>
> *vwv.476/55. As a man, performing actions such as bathing, giving and
> taking, attains to the peculiarity of the doer of such acts, so, this mind
> (assumes different characteristics).
>
> *VA - like man, who does actions of bathing, giving or non-giving etc,
> variously becomes (corresponding) doer, so like this is the mind. *AS. I
> agree, provided you have continued the sentence into the next verse.
> *vlm.55. The mind receives its various names from its different functions
> as a man is called a Snataka or early bather, and a dátá—-donor, from his
> acts of sacred oblations and religious gifts.
>
> *jd. in YVPersp. Prof. Walli cites this verse to support the statement
> that "mind is known by the name of jIva, vAsanA, karma, etc.", as.if they
> are synonyms. the verse says quite the opposite, that these are particulars
> supported by the generality <manas>.
>
>
>
> 56
>
> विचित्र-कार्य-वशतो नाम-भेदेन कर्तृता ।
>
> vicitra-kArya-vazata:_nAma-bhedena kartRtA |
>
> मन: सम्प्रोच्यते जीव-वासना-कर्म-नामभि: ॥३।९६।५६॥
>
> mana: samprocyate jIva-vAsanA-karma-nAmabhi: ||3|96|56||
>
> .
>

> *because of various actions, *
>
> *the doer gets distinctive names: *
>
> *and so the Mind may be known as *
>
> *#vAsanA, jIva, or *karma. *

>
> vicitra-kArya-vazato - According to its various actions -
>
> nAma-bhedena kartRtA - by distinctive names the doer -
>

> mana:* samp*rocyate - the Mind is described -

> viSAdam ca = samanask*a:_*hi vindati
>
> *. *
>
> *what it has heard and touched and seen and tasted, and smelled,*
>
> *and considered*
>
> *fortunate or unfortunate,*
>
> *inwardly joyful or grievous,*
>
> *is totally the work of Mind.*

>
> *AS: The feeling arises only in the mind, not in the actions! Having

> heard, touched,*_*.., only one with a mind derives inner happiness or

> *.*
>
> *just.as <http://just.as> light is for forms,*
>
> *Mind is the cause for things*
>
> *:*
>
> *bound by a binding Affection,*
>
> *by free Affection it is freed*
>
> *.*
>
> Aloka*.xx+** iva rUpa*.xx+*ANAm = artha*.xx+*AnAm kAraNa*.xx+*m mana*.xx+*:
> = badhya*.xx+*te baddha*.xx+*citta*.xx+*: hi*.xx+* = mukta*.xx+*citta
> *.xx+*: hi*.xx+* mucya*.xx+*te
>
> *. *

>
> *vlm.p.59 As light shows the colors of things to sight, so the mind is the
> organ that reflects and shows the sensations of all sensible objects in the
> head.
>
> *sv. When it thinks "I am bound" there is bondage; when it thinks "I am
> free" there is freedom.
>
>
>
> 60
>
> तज् जडानाम् परम् विद्धि जडम् येन_उच्यते मन: ।
>
> tat_jaDAnAm param viddhi jaDam yena_ucyate mana: |
>
> न च_अवगच्छति जडम् मनो यस्य हि मुच्यते ॥३।९६।६०॥
>
> na ca_avagacchati jaDam mana:_yasya hi mucyate ||3|96|60||
>
> .
>

> tat jaDAnAm param viddhi *– know that one among the Dull =*
>
> jaDam yena_ucyate mana: *- the Dull one which is meant by "Mind" = *
>
> na ca_avagacchati jaDam *– nor undergoing the Dull is = *
>
> man*a:_*yasya hi mucyate *– for one whose Mind is freeing. *

>
> *VA - know, mind is called most inert of inerts, and it is not inert,
> being conscious. what do words yena and yasya refer to? *AS: Know (viddhi)
> that it (tad) is ultimate stupidity (jaDAnAm param) of one who calls it
> just inert (yena mana: jaDam ucyate). Also, one whose mind is active (yasya

> man*a:_*hi cetanam), he does not experience inertness (na ca jaDam

> avagacchati).
> *vlm.p.60 Whoever thinks the mind is a dull material substance, or whose
> gross understanding cannot understand the nature of consciousness, is the
> dullest of beings.
>
> *vlm.60. Know him as the dullest of beings, who thinks the mind to be a
> dull material substance; and whose gross understanding cannot understand
> the nature of the Intellect.
>

> #*para - xx *• param.*xx+*

>
> x
>
> 58 59 60
>
>
>
> 61
>
> न चेतनम् न च जडम् यद् इदम् प्रोत्थितम् मन: ।
>
> na cetanam na ca jaDam yat_idam pra.utthitam mana: |
>
> विचित्र-सुख-दु:ख.ईहम् जगद् अभ्युदितम् तदा ॥३।९६।६१॥
>
> vicitra-sukha-du:kha.Iham jagat_abhyuditam tadA ||3|96|61||
>
> .
>

> *Neither conceptual nor substantial *
>
> *this *
>
> *(that is called manas.Mind) *
>
> *as the various activities of pleasure and sorrow* = .
>
> jagat_abhyuditam tadA - *then spring.forth as the world.*

>
> *vlm.61. The mind is neither intelligence (chetana) nor inert matter
> (jada); it is the ego that has sprung amidst the various joys and griefs in
> this world. (The pure intelligence knows no pleasure nor pain; but the mind
> which is the same with the conscious ego, is subjected to both in this
> world).
>
> *VA - mind is not conscious nor inert, it is what which appears here as
> various joys and griefs leading to appearance of world. •• *jd.
> vicitra-sukha.du:kha=Iham The compound ends in *Iha, rather than *iha. ••
> *AS. As this mind, which is neither (fully) inert nor (fully) active
> acquires various desires leading to happiness or unhappiness, the world
> arises. Thus, the mental desires/images generate the visible world.
>
> .
>

> *i - #*iha - *ind. (fr. pronom. base <i>) - in this place , here • to

> this place • in this world • in this book or system • in this case (e.g.
> *tena_iha na} , "therefore not in this case" i.e. the rule does not apply

> here) ; now , at this time RV. &c. + #*Iha* *iiha* - *m. attempt (see
> #Urdhva.Iha) •• #*IhA **iihaa - f. effort , exertion , activity MBh.R.&c.

> •• request , desire , wish R.MBh. &c.
>

> *na cetanam na ca jaDam - *neither conceptual nor substantial = . *yat_idam
> protthitam mana: - *is this that's called manas.Mind**.* +
> vicitra-sukha.du:kha=Iham - *the various activities of pleasure and
> sorrow* = .
>
> jagat_abhyuditam tadA - *then spring.forth as the world.*

>
>
>
> 62
>
> एक-रूपे हि मनसि संसार: प्रविलीयते ।
>
> eka-rUpe hi manasi saMsAra: pra.vilIyate |
>
> उप.आविलम् कारणम् तैर् भ्रान्त्या जगद् उप.स्थितम् ॥३।९६।६२॥
>
> upa.Avilam kAraNam tai:_bhrAntyA jagat_upa.sthitam ||3|96|62||
>
> .
>

> eka-rUpe hi manasi - *for when the mind is One-form = *
>
> saMsAra: pra-vi-lIyate – *the world is subsumed = *
>
> upAvila*.xx+*m kAraNa*.xx+*m tai:*.xx+*
>
> bhrAntyA*.xx+* jagat*.xx+ *upasthita*.xx+*m

>
> .
>
> *vlm.62. The mind which is one with the divine Intellect (i. e. sedately
> fixed in the one Brahmá), perceives the world to be absorbed into itself;
> but being polluted with matter (like fresh water with soil), it falls into
> the error of taking the world for real. (The clear mind like clear water is
> unsullied with the soil of the material world; but the vitiated mind, like
> foul water, is full of the filth of worldliness).
>
> *VA - for saMsara is dissolved in mind, (which is) in non-dual state,
>
> by ignorance world appears, as impurity of the cause. *AS. When the mind
> becomes one with Brahman (manasi ekarUpe sati), the world dissolves. It is
> the secondary cause of the illusory world (upAvilam kAraNam) when by those
> thoughts of it, the world becomes present. The point being made seems to be
> that mind may not be the basic cause of the world's existence, it causes
> vaius modifications of its appearance.
>
> = eka-rUpe hi manasi saMsAra: pra-vi-lIyate upAvilam kAraNam tai: bhrAntyA
> jagat_upasthitam ||3|96|
>
>
>
> 63
>
> अजडम् हि मनो राम संसारस्य न कारणम् ।
>
> a.jaDam hi mana:,_rAma, saMsArasya na kAraNam |
>
> जडम् च_उपल-धर्म_अपि संसारस्य न कारणम् ॥३।९६।६३॥
>
> jaDam ca_upala-dharmA_api saMsArasya na kAraNam ||3|96|63||
>
> .
>

> a.jaDam hi manas rAma - *For non.inert Mind, Raama, is = *saMsArasya na
> kAraNam -* not the cause of the Samsaara.Convolution = *jaDam ca* - and
> then inert = *
>
> upala-dharma api* - even the quality of stone = *
>
> saMsArasya na kAraNam* - is not the cause of the saMsAra.Convolution*
>
> * = *
>
> *tho manas.Mind is not inert, Raama, it's not the cause of this saMsAra*
>
> *:*
>
> *even when it is inert—dumb as a stone—it is not the cause of this saMsAra*
>
> *.*

>
> *vlm.63. Know Ráma, that neither the pure immaterial intellect, nor gross
> matter as the inert stone, can be the cause of the material world. (The
> spirit cannot produce matter, nor can dull matter be productive of itself).
>
> *VA - for, Rama, non-inert mind is not a cause of saMsara and inert stone,
> by its nature, is not cause of saMsara. *AS: Here the above point is
> restated that mind cannot be the cause, whether you consider it as jaDa or
> ajaDa.
>

> *x*

>
> x
>
> 61 62 63
>
>
>
> 64
>
> न चेतनम् न च जडम् तस्माज् जगति, राघव ।
>
> na cetanam na ca jaDam tasmAt_jagati, rAghava |
>
> मन: कारणम् अर्थानाम् रूपाणाम् इव भासनम् ॥३।९६।६४॥
>
> mana: kAraNam arthAnAm rUpANAm iva bhAsanam ||3|96|64||
>
> .
>

> na cetanam na ca jaDam - *(Although) neither sentient nor inert* = .
>
> tasmAt jagati rAghava - *therefore in the world, RAghava,* = .
>
> mana: kAraNam arthAnAm - *manas.Mind is the cause of
> meaning/purpose/things *= .
>
> rUpANAm iva bhAsanam - *just.as <http://just.as> light/radiance (is the
> cause) of forms*
>
> *.*

>
> *vlm.64. Know then, O Rághava, that neither intelligence nor inertia, is
> the cause of the world; it is the mind that is the cause of visible
> objects, as it is the light which unfolds them to the view. (Intelligence
> is the knowledge of the self-evident, and not their cause).
>
> *VA - because of this, in this world, O Rama, mind is not conscious nor
> inert cause of objects, like light (is not the cause of material) forms??
> *AS. The mind, whether inert or active, is not the cause of perception like
> illumination makes appearance visible. • I see the meaning differently from
> the commentary. If you shine light on something red, you see the redness.
> But this means the redness is already there, and the light only lets you
> see it. But the world is not supposed to be real anyway(:-))
>

> *na cetanam na ca jaDam - *(Although) neither sentient nor inert* = .
> tasmAt jagati rAghava - *therefore in the world, RAghava,* = . mana:
> kAraNam arthAnAm - *manas.Mind is the cause of meaning/purpose/things *=
> . rUpANAm iva bhAsanam - *just.as <http://just.as> light/radiance (is the
> cause) of forms.* -64- .न चेतनं न च जडम् - (Although) neither sentient

> nor inert = तस्मात् जगति राघव - therefore in the world, RAghava, =
>
> मनः कारणम् अर्थानाम् - manas.Mind is the cause of meaning/purpose/things
> = रूपाणाम् इव भासनम् - just.as light/radiance (is the cause) of forms.
> -64-
>
>
>
> 65
>
> चित्ताद् ऋते ऽन्यद् यद्य्_अस्ति तद् अचित्तस्य किम् जगत् ।
>
> cittAt_Rte_anyat_yadi_asti tat_acittasya kim jagat |
>
> सर्वस्य भूत-जातस्य समग्रम् प्रविलीयते ॥३।९६।६५॥
>
> sarvasya bhUta-jAtasya samagram pravilIyate ||3|96|65||
>
> .
>

> *except.for *Chitta the *affective.Mind -*At Rte* + *anyat*.an.other + *
>
> yadi*.xx + * asti*.xx + * = tat*.xx + * *of* a-*.xx + *citta*.xx + *sya
> kim*.xx + * jagat*.xx + ** = *sarvasya*.xx + * bhUtajAta*.xx + *sya =
> samagram*.xx + * pra-*.xx + *vilIya*.xx + *te

>
> .
>
> *sv.30-73 (extensive omission) When it thinks "I am bound" there is
> bondage; when it thinks "I am free" there is freedom.
>
> *vlm.65. For where there is no mind, there is no perception of the outer
> world, nor does dull matter know of the existence of anything; but
> everything is extinct with the extinction of the mind. (A deat_body like a
> dull block, is insensible of every thing).
>
> *VA - if it were something besides attention of the mind, what is world in
> the absence of mind? entirety of everything and of all kinds of beings
> disappears completely. .rAS.If there is something in existence separately
> from the mind, then why would the world completely vanish for everyone
> whose mind dissolves? The point being made is that if world hat_a separate
> existence, then it would continue to be experienced without the
> intervention of the mind.
>

> #*anyat - !!! *
>
> #*yadi - !!! *

>
>
>
> 66
>
> नाना-कर्म-वशावेशान् मनो नाना.अभिधेयताम् ।
>
> nAnA-karma-vazAvezAn_mana:_nAnA.abhidheyatAm |
>
> एकम् विचित्रताम् एति कालो नाना यथा.ऋतुभि: ॥३।९६।६६॥
>
> ekam vicitratAm eti kAla:_nAnA yathA.Rtubhi: ||3|96|66||
>
> .
>

> nAnA-karma-vaz*a.A*vezAn - ??? -vezAt
>
> *them various*-karma-*force*-*infected things = *
>
> *manas.Mind*
>
> nAn*A.a*bhidheyatAm *to being variously expressed *
>
> ekam vicitratAm eti - *1 goes to variety = *
>
> kAla: nAnA yathartubhi: - *at various times according with the season. *

>
> *vlm.66. The mind has a multiplicity of synonyms, varied by its
> multifarious avocations; as the one continuous duration undergoes a hundred
> homonyms, by the variations of its times and seasons.
>
> *vlm.66. The mind has a multiplicity of synonyms, varied by its
> multifarious avocations; as the one continuous duration undergoes a hundred
> homonyms, by the variations of its times and seasons.
>

> विश् #viz - #*Aviz* - #*Aveza – *m. joining one's self Ka1tyS3r. ;

> entering, entrance, taking possession of MBh. &c. ; absorption of the
> faculties in one wish or idea, intentness, devotedness to an object BhP. ;
> demoniacal frenzy, possession, anger, wrath Ba1lar. Ka1d. ; pride,
> arrogance L. ; indistinctness of idea, apoplectic or epileptic giddiness L.
> +
>

> *x*

>
> x
>
> 64 65 66
>
>
>
> 67
>
> यदि नाम_अ-मनस्कारम् अहम्कार.इन्द्रिय-क्रिया: ।
>
> yadi nAma_a-manaskAram ahamkAra.indriya-kriyA: |
>
> क्षोभयन्ति शरीरम् तत् सन्तु जीव.आदय: किल ॥३।९६।६७॥
>
> kSobhayanti zarIram tat santu jIva.Adaya: kila ||3|96|67||
>
> .
>

> yadi nAma_a-manaskAram - *if indeed not a mental function = *
>
> ahamkAr*a.i*ndriya-kriyA: *- the sensual activities of "I"dentity + *
>
> kSobhayanti zarIram - *trouble the body = *
>
> tat_santu jIva.Adaya: kila - *that jIva & hir like are. OK... *

>
> *VA - if mind is not creator of names, names are of creation of ego and
> senses, then jivas etc must exist in highest??? about body and trembling I
> did not get, and argument is not very clear.
>
> *AS. nAma does not refer to name here. It is an indeclinable meaning
> "indeed" or "really". If indeed, without intervention of mind
> (amanaskAram), the things like "ego" and other actions of sense organs
> would stimulate the body into actions, then let the life forms be part of
> the beyond. This one is rather obscure, because the thought is not
> developed further. The suggestion is that such an independent existence of
> a "body" is inconsistent with our knowledge. It is possible that such a
> thought is alluded to in the next two verses and might represent the
> philosophical systems being criticized.
>
> *vlm.67. If egoism is not granted to be a mental action, and the
> sensations be reckoned as actions of the body; yet its name of the living
> principle, answers for all the acts of the body and mind.
>
>
>
> 68
>
> दर्शनेषु तु ये प्रोक्ता* भेदा* मनसि तर्कत: ।
>
> darzaneSu tu ye proktA* bhedA* manasi tarkata: |
>
> क्वचित् क्वचिद् वाद-करैर् अपवाद-करै: किल ॥३।९६।६८॥
>
> kvacit kvacit_vAda-karai:_apavAda-karai: kila ||3|96|68||
>
> .
>

> *...*
>
> darzaneSu tu ye proktA:
>
> bhedA manasi tarkata:* + **+ *

>
> kvacit kvacit_vAda-karai:
>
> apavAda-karai: kila
>
> darzaneSu tu - But in different Schools - the six or seven different
> schools of Sanskrit philosophy -
>
> ye proktA: bhedA: manasi tarkata: - the distinctions of Mind that are
> proffered logically -
>
> kvacit kvacid - whatever they may be -
>
> vAda-karai:_apavAdak-arai: kila - with all their arguments and
> counter-arguments … -
>
> *vlm.68. Whatever varieties are mentioned of the mind, by the reasonings
> of different systems of philosophy, and sometimes by the advocates of an
> opinion, and at others by their adversaries:—
>
> *VA - but in philosophycal systems difference in mind is declared by
> speculators, who anywhere quarell and discuss and refute (amongst
> themselves) *AS: Serious typo: bhedAM- bhedA Wherever variations of the
> mind concept are enunciated in the philosophical systems by reasoning of
> argumentative people (vAdaiH), they are really false speakers
> (apavAdakarai: kila).
>
>
>
> 69
>
> ते हि राम न बुध्यन्ते विशिष्यन्ते न च क्वचित् ।
>
> te hi rAma na budhyante viziSyante na ca kvacit |
>
> सर्वा* हि शक्तयो देवे विद्यन्ते सर्वगा* यत: ॥३।९६।६९॥
>
> sarvA: hi zaktaya:_deve vidyante sarvagA: yata: ||3|96|69||
>
> .
>

> te.*they/you* - hi.*for/indeed- ,* *Raama*, na*.no/not -*
>
> budhyan*.xx+ *te = viziSyan*.xx+ *te na*.no/not-* ca*.and/also*
>
> kvacit*.xx+ * = sarvA:*.all** hi.*for/indeed-* zakti.*powers+*aya: + *in
> a* deva.*God/deity+*e = *they are* vidyan.*known.to.be
> <http://known.to.be>+*te sarvaga.*everywhere.going/omnipresent+* yata:-
> *from.which/whence+*
>
> *. *

>
> *vlm.69. They are neither intelligible nor distinguishable from one
> another, except that they are all powers of the self-same mind; which like
> the profluent sea, pours its waters into innumerable outlets.
>
> *jd. var. (source ???) te hi rAma na budhyante viziSyante na ca kvacit |
> sarvasya bhUtajAtasya samagram pravilIyate ||3|96|69||
>
> *VA - these, O Rama, are not awakened and not different (from each other)
> anyhow,
>
> for all powers are are known in god, as He is all-pervading.
>
> *AS. They, O Rama, cannot be made to understand or modify (their
> arguments). (They are so mislaid by their mind) because the god called mind
> possesses all kinds of powers, (including delusions.) In this and previous,
> I am paraphrasing AB commentary. I hat_a different explanation, but after
> further thought, I came to agree with AB.
>
> .
>
> x
>
> x
>
> 67 68 69
>
>
>
> 70
>

> य*दैव* खलु शुद्धायाम् मनाग्_अपि हि संविद: ।

>
> yadA_eva khalu zuddhAyAm manAk_api hi saMvida: |
>
> जडा_एव शक्तिर् उदिता तदा वैचित्र्यम् आगतम् ॥३।९६।७०॥
>
> jaDA_eva zakti:_uditA tadA vaicitryam Agatam ||3|96|70||
>
> .
>

> yadA eva khalu zuddhAyAm - *when only indeed when in purity = *
>
> managapi hi *saMv*ida: *- just a bit of saMvid Awareness = *
>
> jaDA eva - *quite thick/material = *
>
> zakti:_uditA - *is the shakti.Power arisen = *
>
> tadA vaicitryam Agatam - *then diversity is forthcoming. *

>
> *vwv.1125/70 Only when the power of Pure Consciousness is manifested even
> a little, as if it were material, then indeed does the variety (of worldly
> objects) arise.
>
> *VA - surely, when of pure (consciousness) arises even a little knowing
> power as if of inertness, then variety appears. *AS. He is now explaining
> how the variety of false ideas can flourish. Whenever, the pure

> intelligence (zuddhA *saMv*it) develops even a tinge of material nature

> (jaDeva zakti: uditA), variety of results arise.
>
> *vlm.70. As soon as men began to attribute—materialistic powers and force
> to the nature of the pure (immaterial) consciousness, they fell into the
> error of these varieties of their own making.
>

> #*khalu - *!!!
>
> *jd.70 - yadA eva khalu zuddhAyAm - *now only when in purity = *managapi
> hi *saMv*ida: *- then only from the Samvid Awareness = *jaDA eva - *quite
> inert/material = *zakti:_uditA - *is the shakti*Power arisen = *tadA
> vaicitryam Agatam - *then diversity is forthcoming. *

>
>
>
> 71
>
> ऊर्ण-नाभाद् यथा तन्तुर् जायते चेतनाज् जड: ।
>
> UrNa-nAbhAt_yathA tantu:_jAyate cetanAt_jaDa: |
>
> नित्य-प्रबुद्धात् पुरुषाद् ब्रह्मण: प्रकृतिस् तथा ॥३।९६।७१॥
>
> nitya-prabuddhAt puruSAt_brahmaNa: prakRti:_tathA ||3|96|71||
>
> .
>
> UrNa-nAbhAt_yathA tantu: -
>

> *like the threat_from a spider - *
>
> jAyate cetanAt jaDa: -
>
> *is born from affectivity thickening *
>
> nitya-prabuddhAt puruSAt
>
> *from the ever-awake puruSha.Person *
>
> brahmaNa: prakRti: tathA
>
> *from brahma prakRti.Nature thus*
>
> *. *

> *jd.72 - avidyA-vaza.tas - By force of *avidyA*Ignorance* =
>
> citta-bhAvanA: - *the sensation/feelings of #citta Affection* =
>
> sthitim AgatA: - *arrived at a state *=
>
> citi paryAya-zabdA: hi - *in chit***Consciousness are similar words - *
>
> na iha bhinnA: te - *but not here distinguished *=
>
> vAdinAm - *by the speakers.*
>
> *x*

>
> x
>
> 70 71 72
>
>
>
> 73
>
> जीवो मनश् च ननु बुद्धिर् अहम्कृति zx चेति
>
> jIva:_mana:_ca nanu buddhi:_ahamkRti:_ceti_
>
> एवम् प्रथाम् उपगता_इयम् अनिर्मला चित् ।
>
> evam prathAm upagatA_iyam a-nirmalA cit |
>
> सा_एषा_उच्यते जगति चेतन-चित्त-जीव=
>
> sA_eSA_ucyate jagati cetana-citta-jIva=
>
> सम्ज्ञा=गणेन किल न_अस्ति विवाद* एष: ॥३।९६।७३॥
>
> samjJA=gaNena kila na_asti vivAda* eSa: ||3|96|73||
>
> .
>

> jIva: manas ca - The *Living*jIva*, manas*Mind =

>
> nanu - indeed - = Fr. n'est-ce pas? =
>

> buddhi: ahamkRti: ca – buddhi*Intellect, and #*"aham"kAra*"I"dentity *=
>
> iti - *such Terms = *

>
> evam prathAm upagatA
>
> iyam anirmalA
>

> cit s*a.e*SA ucyate jagati

>
> cetana-citta-jIva-samjJA-gaNena
>
> kila na asti vivAda eSa:
>
> *vlm.73. The same pure Intellect, is brought to bear the different
> designates of the mind, as understanding, living principle and egoism; and
> the same is expressed in the world by the terms intelligence, heart,
> animation and many other synonyms, which being taken as expressive of the same
> thing, must put an end
>
> to all dispute. (So all metaphysical disputes owe their origin to the
> difference of terminology. Such as, Kant regarded the mind under its true
> faculties of cognition, desire and moral feeling, called as
> Erkenntnisvermögen or Denkvermögen, Begehrungsvermögen, and
> Gefühlsvermögen. Insteat_of multiplying
>
> the synonyms of Mind here, I refer the reader to Roget's Thesaurus for
> them).
>
> *jd.These, like the Sanskrit words which I identify as Technical Terms,
> are NOT "synonyms", but terms of analysis. Translations like VLM, by
> treating them as synonyms. disregard the analysis, and eradicate much of

> the meaning of the text. - das.jiva¤gmail.com <das....@gmail.com>]

>
> *VA - surely, jiva, mind and intellect and indivituality - these are
> expansions of impurity in cit??? which is called in world as intelligence,
> mind, jiva and surely here is no agreement among groups (of different
> philosophies), only dispuration. *AS. The cit when contaminated (with
> worldly ideas) has come to be regarded as life, mind, intelligence, ego and
> so on. So it (cit) is addressed by different terms in this world - like
> consciousness, mind, life-form (cetana-citta-jIva) ; there is no argument
> about this (na asti vivAda eSa:)! Thus, the summary is that all these
> variant terms are really pointing to cit, but attributing various worldly
> properties and actions to it, thereby contaminating the true understanding.
>

> *jd.73 - jIva: manas ca - The *Living*jIva*, manas*Mind = nanu - indeed -
> = Fr. n'est-ce pas? = buddhi: ahamkRti: ca – buddhi*Intellect, and #*"aham"kAra*"I"dentity
> *= iti - *such Terms = *evam prathAm upagatA iyam anirmalA cit s*a.e*SA

> ucyate jagati cetana-citta-jIva-samjJA-gaNena kila na asti vivAda eSa:
>

> •
>
> *o**ॐ**m*
>
> •

> मनो य*द्* *अ*नु.संधत्ते तत् कर्म.इन्द्रिय-वृत्तय: ।

> मध्ये स*द्**.**अ*सत: रूपम् प्रतिभूतम् य *dx _**आ*विलम् ।

>
> madhye sat_asata:_rUpam pratibhUtam yat_Avilam |
>

> जागत: कारणम् नाम त*द्* *ए*त*च् चि*त्तम् उच्यते ॥३।९६।३८॥

> कुर्वन् तत्-कर्तृ-वैचित्र्यम् एति तद्व*द्* *इ*दम् मन: ॥३।९६।५५॥

> य*दैव* खलु शुद्धायाम् मनाग्_अपि हि संविद: ।

>
> yadA_eva khalu zuddhAyAm manAk_api hi saMvida: |
>
> जडा_एव शक्तिर् उदिता तदा वैचित्र्यम् आगतम् ॥३।९६।७०॥
>
> jaDA_eva zakti:_uditA tadA vaicitryam Agatam ||3|96|70||
>
> ऊर्ण-नाभाद् यथा तन्तुर् जायते चेतनाज् जड: ।
>
> UrNa-nAbhAt_yathA tantu:_jAyate cetanAt_jaDa: |
>
> नित्य-प्रबुद्धात् पुरुषाद् ब्रह्मण: प्रकृतिस् तथा ॥३।९६।७१॥
>
> nitya-prabuddhAt puruSAt_brahmaNa: prakRti:_tathA ||3|96|71||
>
> अविद्या-वशतश् चित्त-भावना: स्थितिम् आगता: ।
>
> avidyA-vazata:_citta-bhAvanA: sthitim AgatA: |
>
> चिति पर्याय-शब्दा* हि भिन्नास् ते न_इह वादिनाम् ॥३।९६।७२॥
>
> citi paryAya-zabdA* hi bhinnA:_te na_iha vAdinAm ||3|96|72||
>
> जीवो मनश् च ननु बुद्धिर् अहम्कृति zx चेति
>
> jIva:_mana:_ca nanu buddhi:_ahamkRti:_ceti_
>
> एवम् प्रथाम् उपगता_इयम् अनिर्मला चित् ।
>
> evam prathAm upagatA_iyam a-nirmalA cit |
>
> सा_एषा_उच्यते जगति चेतन-चित्त-जीव=
>
> sA_eSA_ucyate jagati cetana-citta-jIva=
>
> सम्ज्ञा=गणेन किल न_अस्ति विवाद* एष: ॥३।९६।७३॥
>
> samjJA=gaNena kila na_asti vivAda* eSa: ||3|96|73||
>
> ॥
>
> ३०९७
>
> fm3097
>
>
>
> +++
>
>
>

> *FM.Canto 3.96 *
>
> *Vasishtha said—*
>
> 3.96.1
>
> *Raama said--*
>
> 2
>
> *Sir*
>
> *I would like you to tell me*
>
> *—at great length—*
>
> *about the form of Manas the Mind, whether it is*
>
> *substantial o/r insubstantial form*
>
> *...*
>
> *please*
>
> *!*
>
>
>
> *Vasishtha said—*

>
> 03 04 05 06 07 08 09 10 11 12 13 14 15
>

> *Raama said--*
>
> 16
>
> *Vasishtha said—*

>
> 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35
>

> *Raama said--*
>
> 36
>
> *Vasishtha said--*

>
> 37 38 39 40 41 42 43 44
>
> 45
>

> *These Terms*
>
> *which have been described by me to you, Raaghava, pertain to
> Chetas.Sentience, the Affective Awareness*
>
> *and are defined differently by adherents of hundreds of different
> doctrines*
>
> *.*

>
> *jd. We find this exemplified in translations that make <saMkalpa>
> "desire",
>
> alttho the term also indicates "disdain" and "indifference" also.
>
> 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70
> 71 72 73
>

> *||*
>
>
>
> +++
>
>
>
> *60|*47|*60|14|39|*37|*22|59|41|42|48|*59|14|*16|*64|*49|50|*35|19|
> *51|52|*66|*53|14|*71|26|36|*54|*27|*55|25|*63|61|11|*61|69|*46|*56|*
> 72|67|*57|58|*44|*35|62|16|65|*23|*68|70|73|*19|26|11|*01|*38|*03|*
> 46|11|22|*43|*60|60|04|*25|59|05|04|*35|63|*16|43|16|22|*27|44|*06|60|*
> 47|25|*61|07|08|69|*72|67|*09|*69|*12|13|*35|*10|15|04|*23|*17|64|64|*40|
> *18|20|21|35|*35|*24|*66|38|37|43|*28|11|29|*10|*30|10|31|*40|36|*32|*71|
> *33|34|35|*
>
>
>
>
>
>
>
>
>
> --
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>

Jiva Das

unread,

Sep 17, 2021, 11:47:28 AM9/17/21

to yoga vasishtha

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

FM3096 SOME TECHNICAL TERMS 1.SP15.17 .Z73

https://www.dropbox.com/s/mlvqxg34gnwfcze/fm3096%201.sp15..17%20some%20Technical%20Terms%20.z73.docx?dl=0

oॐm

VASISHTHA said—

मनो हि भावनामात्रम् भावना स्पन्द*धर्मिणी ।

mana: hi bhAvanA.mAtram bhAvanA spanda.dharmiNI |

क्रिया तद् भावितारूपम् फलम् सर्वो ऽनुधावति ॥३।९६।१॥

kriyA tat bhAvitA.rUpam phalam sarva: anudhAvati ||3|96|1||

Since

Manas the Mind is the measured mode of Feeling

Feeling assumes the quality of vibrant activity

that kriyA.Activity assumes the form of what is to come

everything follows as its fruit

manas.Manas.Mind.: hi.for/indeed = bhAvanA.Feeling.mAtram / bhAvanA.Feeling = spanda.vibrant.energy.dharmi.lawful/dutiful/virtuous/pious.NI / kriyA.Action/activity tat.that bhavitA/bhavitR.future/what's.to.be.rUpa.form.m = phala.fruit.m sarva.all/every: anudhAvati.experiencing

*vlm.1 VASISHTHA said:—The mind is mere thought, and thought is the mind in motion (literally, having the property of fluctuation). Its actions are directed by the nature of the thoughts (lit.according to the nature of the objects of thought); and the result of the acts is felt by every body in his mind.

*sv. Mind is only perception; and perception is movement in consciousness. The expression of this movement is action, and fruition follows this.

*VA: mana: hi bhAvanA.mAtram bhAvanA spanda.rUpiNI | kriya tad.bhAvitA.rUpam phalam sarvo.'nudhAvati [3096001] jd. All my texts (including vwv) have "spanda.dharmiNI". Is this an error, or is there another transcription with this reading ???

RÂMA asked—

विस्तरेण मम ब्रह्मन् जडस्य अप्य् अजड.आकृते: ।

vistareNa mama brahman jaDasya api ajaDa.AkRte: |

रूपम् आरूढ.संकल्पम् मनसो वक्तुम् अर्हसि ॥३।९६।०२॥

rUpam ArUDha.saMkalpam manasa: vaktum arhasi ||3|96|2||

Sir

I would like you to tell me

—at great length—

about the form of Manas the Mind, whether it is

substantial o/r insubstantial form

...

please

by.with the vistara.spreading/extensive/expansive.eNa mama.my/mine.my/mine, Brahmin, = of jaDa.inert/solid.sya api.tho/even.even/tho. + a..not/without+.jaDa.inert/thick/substantial +

AkRti.shape/embodiment + e: = rUpa.form + m

ArUDha.ridden.by/sitting.on + saMkalpa.Concept arisen/reached.as a concept = manas.Manas.Mind + sas.he/it vaktum.to.say + arhasi .you ott

* Note on spelling: The vicious "ough" has been properly modernized to

*thott (thought), *ott (ought), *thru (through), *tho (though), *enuf (enough), &c.

English "or" has two senses, the 'exclusive [o/r]' & the 'inclusive [o&r]'.

theus o/r y = either or y (but not both) // o&r y = o/r y (or both).

*AS: Please tell me in detail, the nature of mind engaged in formulating actions (ArUDha.saMkalpa), even though it is material jaDa, yet has the form of non.material ajaDa.AkRtiH. Thus the doubt is that even though mind is part of the perishable world, it seems to share the divine spark the power of saMkalpa, and Rama wishes to learn how this happens.

*jd: I take a different reading here. We are looking at manas.Mind.

It is the self.containing repository of

buddhi.Intellect, and citta Affection, and ahamkAra Egoity.

This comprehensive Mind has a rUpa.Form.

What *rAma wants to know, is the kind of Form.

Is it solid, inert, like a stone?

or does it manifest some sort of spanda.Vibration

(from the motions of electrons in the notions of the brain)?

or is it a perceptual concept? ¶ saMkalpa is, in the YV, a very important technical term, and will be more closely defined in many sargas to come.

*by.with the vistara.spreading/extensive/expansive.eNa mama.my/mine.my/mine, Brahmin, = of jaDa.inert/solid.sya api.tho/even.even/tho. + a..not/without+.jaDa.inert/thick/substantial +

AkRti.shape/embodiment + e: = rUpa.form + m ArUDha.ridden.by/sitting.on + saMkalpa.Concept arisen/reached.as a concept = manas.Manas.Mind + sas.he/it vaktum.to.say + arhasi .you ott

VASISHTHA said—

अनन्तस्य आत्म.तत्त्वस्य सर्व.शक्तेर् महात्मनः ।

anantasya Atma.tattvasya sarva.zakte: mahAtmana: |

संकल्प.शक्ति=रचितम् यद् रूपम् तन् मनो विदु: ॥३।९६।०३॥

saMkalpa.zakti=racitam yat rUpam tat mana: vidu: ||3|96|3||

of the unbounded Self/Thatness,

of the All.Power, the Great.Self,

as a form which is a construction of conceptual power

That is called

manas.Mind

ananta.boundless/endless/infinite.sya AtmA.AatmA.self.tattva.truth/effectivity.sya of sarva.all/every.zakti.power.e: mahAtma.great.Self.na: = saMkalpa.Concept.zakti.power=racita.produced/constructed.m yad.what/which rUpa.form.m tat.that/it/he manas.Mind vidus.they.know

*vwv. .., the all.powerful Supreme Spirit, created by its power of thought (or will). .. They regard that as the mind which is the form produced by the will.power of the all.powerful infinite principle of the Self which is the Supreme Spirit.

*sv.2.3 Mind is an intention arising in the omnipotent and infinite consciousness.

*AS: This one was indeed harder, mainly because it seems to be fighting with unnamed arguments without specifying them. I don't see much significant being said, though(:)). *VA sir, I pray tell me in detail about notion of mind, which takes form of inert objects, yet being non.inert? *AS: The sentence is: jaDasya api ajaDa.AkRte: manasa: ArUDha.saMkalpam rUpam vistareNa mama vaktum arhasi. Thus, it means, please tell me in detail, the nature of mind engaged in formulating actions (ArUDha.saMkalpa), even though it is material jaDa, yet has the form of non.material ajaDa.AkRtiH. Thus the doubt is that even though mind is part of the perishable world, it seems to share the divine spark the power of saMkalpa, and Rama wishes to learn how this happens.

*jd: I take a different reading here. We are looking at manas.Mind. It is the self.containing repository of buddhi.Intellect, and #citta Affection, and #ahamkAra Egoity. This comprehensive Mind has a Rûpa Form. What *rAma wants to know, is the kind of Form. Is it solid, inert, like a stone? or does it manifest some sort of Spanda Vibration (from the motions of electrons to the motions of thought)? or is it a perceptual concept? ¶ saMkalpa is, in the YV, a very important technical term, and will be more closely defined in many sargas to come.

#ArUDha mounted, ascended, bestridden (as a horse &c); risen; raised up, elevated on high; undertaken; reached, brought to (often used in compounds e.g indriya.ArUDha, brought under the cognizance of the senses, perceived); having reached or attained, come into (a state); ArUDham the mounting, arising y1017.024

*vwv.1078/3 That is considered as the mind [manas] which is the form of the Infinite Principle of the Self, the all.powerful Supreme Spirit, created by its power of thought (or will). *vwv.453/3 They regard that as the mind which is the form produced by the will.power of the all.powerful infinite principle of the Self which is the Supreme Spirit.

.??source Mind is an intention arising in the omnipotent and infinite consciousness. It stands between the real and the unreal, as it were, but inclined towards comprehension. Though non.different from the infinite consciousness, it thinks that it is. Though non.doing, it thinks it does. Such is the mind, and these qualities are inseparable from the mind. Even so the jiva and the mind are inseparable.

*sv.2.3 Mind is an intention arising in the omnipotent and infinite consciousness.

*ananta.boundless/endless/infinite.sya AtmA.AatmA.self.tattva.truth/effectivity.sya of sarva.all/every.zakti.power.e: mahAtma.great.Self.na: =saMkalpa.Concept.zakti.power=racita.produced/constructed.m yad.what/which rUpa.form.m tat.that/it/he manas.Mind vidus.they.know

भावः सद्.असतोर् मध्ये नृणाम् चलति यश् चल: ।

bhAva: sat.asato: madhye nRNAm calati ya: cala: |

कलन.उन्मुखताम् यातस् तद्.रूपम् मनसो विदु: ॥३।९६।०४॥

kalana.unmukhatAm yAta: tat.rUpam manasa: vidu: ||3|96|4||

between the states of So and not.So

what moves as the motions of men

has come to creative expansion

wherefore they know it as a "That.formation" of Mind

the state of Imagination

o.p.e.n.i.n.g

from which

a That.formation of Mind

is known

bhAva.State/becoming sat.being.so+a..not/without+sat.being.so+o: madhye.amidst/between + of the nR.huMans+NAm calat.stirring/moving+i ya:.what/which+

cala.moving/stirring/variable.x : = kalana.effecting/producing.x unmukha.facing/looking.at/regarding tA.ness.m +

yAta.having.come/gone.to+: = tat.that.one. rUpa.form.m manas.Manas.Mind + sa:.he/that vidu.they know.to.be +:.

??? vwv reads quite differently.

and vlm goes wild...

*vwv. They consider that as the form of the mind, which moving (or unsteady) state of men throbs [calati trembles. cp. `carati / `calati] between existence and non.existence, gone.to [cala: a stirring ] to the state of readiness for grasping (objects) [cp. `kalana / `karaNa]

* bhAva.State/becoming sat.being.so+a..not/without+sat.being.so+o: madhye.amidst/between + of the nR.huMans+NAm calat.stirring/moving+i ya:.what/which+ cala.moving/stirring/variable.x : = kalana.effecting/producing.x unmukha.facing/looking.at/regarding.x tA.x m yAta.having.come/gone.to+: = tat.that.one. rUpa.form.m manas.Manas.Mind + sa:.he/that vidu.they know.to.be +:.

न अहम् वेद.अवभास.आत्मा कुर्वाणो ऽस्मि इति निश्चयः ।

na aham veda.avabhAsa.AtmA kurvANa: asmi iti nizcaya: |

तस्माद् एकान्त.कलनस् तद् रूपम् मनसो विदु: ॥३।९६।०५॥

tasmAt ekAnta.kalana: tat rUpam manasa: vidu: ||3|96|5||

na.no/not aham.I veda.avabhAsa.illuminaton/manifestation.Atma.self.a not I a veda.illumined soul = ~kurvANas.acting/doing asmi.I.am iti.so/"thus" nizcaya.uncertainty/doubt: working I am, no.doubt.about.it = tasmAt.thence/from.that + ekAnta.lonely/secret.place/onlygoal/monotheistic. kalana.effecting/producing : tat.that.one.ruupa.form+m manas.Manas.Mind+sa: vidus.they know.to.be

*vlm.5. The mind is known to be of the form of Ego, which is ignorant of the self manifesting soul of God; and believes itself as the subject of its thoughts and actions.

*sv.5 Though non.different from the infinite consciousness, it thinks that it is. Though non.doing, it thinks it does.

* na.no/not aham.I veda.avabhAsa.illuminaton/manifestation.Atma.self.a not I a veda.illumined soul = ~kurvANas.acting/doing asmi.I.am iti.so/"thus" nizcaya.uncertainty/doubt: working I am, no.doubt.about.it = tasmAt.thence/from.that + ekAnta.lonely/secret.place/onlygoal/monotheistic. kalana.effecting/producing : tat.that.one.ruupa.form+m manas.Manas.Mind+sa: vidus.they know.to.be

कल्पना.आत्मिकया कर्म.शक्त्या विरहितम् मनः ।

kalpanA.AtmikayA karma.zaktyA virahitam mana: |

न सम्भवति लोके ऽस्मिन् गुण.हीनो गुणी यथा ॥३।९६।०६॥

na sambhavati loke asmin guNa.hIna: guNI yathA ||3|96|6||

kalpanA.Imagining

by its nature

is karma.Power.

Deprived of it,

the Mind does not become

in this world

How to qualify what's without qualities

by.with the kalpanA.imagining/fashioning/contrivance/arrangement.yA karma.zakti.power.yA virahita.deprived/abandoned.m manas.Mind = na.no/not sambhavat.manifest/becoming.i loka.world/people.e asmin.here/in.this guNa.quality/virtue.hIna.without: guNa.quality/virtue.I yathA.as/how

*vwv.2164/6 A mind bereft of the power of action in the form of imagination (or will) [kalpanA] does not exist in this world, as a thing possessed of qualities does not exist without such qualities.

*sv.6.7 Such is the mind, and these qualities are inseparable from the mind. Even so the jiva and the mind are inseparable.

*vwv.2164/6 A mind bereft of the power of action in the form of imagination (or will) [kalpanA] does not exist in this world, as a thing possessed of qualities does not exist without such qualities.

* by.with the kalpanA.creating/imagining.Atmika.Âtmic/re.self.yA karma.zakti.power.yA virahita.deprived/abandoned.m manas.Mind = na.no/not sambhavat.manifest/becoming.i loka.world/people.e asmin.here/in.this guNa.quality/virtue.hIna.without: guNa.quality/virtue.I yathA.as/how

यथा वह्न्य्.औष्ण्ययो: सत्ता न सम्भवति भिन्नयो: ।

yathA vahni.auSNyayo: sattA na sambhavati bhinnayo: |

तथैव कर्म.मनसोस् तथा आत्म.मनसोर् अपि ॥३।९६।७॥

tathA eva karma.manaso: tathA Atma.manaso: api ||3|96|7||

Fire and Heat

—in their state of Being.So—

are not different things

nor are

karma and manas.Mind,

nor too

the self and Mind

yathA.as/when vahni.fire/flame auSNya.heat/warmth/burning.yo: sattA.real.state na.no/not sambhavat.manifest/becoming.i bhinna*.yo: = tathA.thus/thatwise eva karma.manas.Manas.Mind.a: = tathA.thus Atma.Self manas.Manas.Mind.o: api.even/tho

*vlm.7. As there is no difference in the essence of fire and heat; so there is no difference whatever between mind and its activity, and so betwixt the mind and soul (i.e. the living soul).

*vwv.2165/7 As the existence of separated fire and heat does not happen, so, also, (the separation) of action and the mind and the individual soul and the mind (does not happen).

स्वेन एव चित्त.रूपेण कर्मणा फल*धर्मिणा ।

svena eva citta.rUpeNa karmaNA phala.dharmiNA |

संकल्प.एक.शरीरेण नाना.विस्तर.शालिना ॥३।९६।०८॥

saMkalpa.eka.zarIreNa nAnA.vistara.zAlinA ||3|96|8||

इदम् ततम् अनेक.आत्म मायामयाम् अ.कारणम् ।

idam tatam aneka.Atma mAyAmayAm a.kAraNam |

विश्वम् विगत.विन्यासम् वासना.कल्पना.आकुलम् ॥३।९६।०९॥

vizvam vigata.vinyAsam vAsanA.kalpanA.Akulam ||3|96|9||

with its own chitta.Affected.form

with karmas that bear fruit

with one conceptual body possessed of various extensions

…

this many.selfed expanse,

this causeless mAyA.made universe

expands and disperses its imagined mess of vAsanA.matrixes

svena.w.Urself eva.indeed\only/very by/with citta.Chitta/Affective mind.rUpa.form.eNa karma.Karma/causality.NA phala.fruit.dharmi.NA saMkalpa.Concept.eka.only/one.zarIra.body.eNa nAnA.various.vistAra.extension/expanse.zAli.nA idam.this.here tata.m aneka.not.one/several.AtmA.AatmA.self mAyA.Illusion.maya.made.Am akAraNa.causeless.m vizva.universe.m vigata.gone.away/disappeared.vinyAsa.arrangement/order.m vAsanA.Imprint/Habituation.kalpana.imagining/fashioning.Akula.crowded.m

*vwv. This objective world, manifold in nature, full of illusion, causeless, devoid of arrangement and confounded by the imaginations (arising from) desires (or mental impressions), is spreat out by one's own action if the form of thought, having the characteristic of (producing) results, with imagination alone as its body and endowed with various minute details.

*AS. vizvam is described to have its own "mind.form" and its own fruitful actions, it has a unique creative .saMkalpa body, spreat across multiple bodies (anekAtma) ..

* svena.w.Urself eva.indeed\only/very by/with citta.Chitta/Affective mind.rUpa.form.eNa karma.Karma/causality.NA phala.fruit.dharmi.NA saMkalpa.Concept.eka.only/one.zarIra.body.eNa nAnA.various.vistAra.extension/expanse.zAli.nA idam.this.here tata.m aneka.not.one/several.AtmA.AatmA.self mAyA.Illusion.maya.made.Am akAraNa.causeless.m vizva.universe.m vigata.gone.away/disappeared.vinyAsa.arrangement/order.m vAsanA.Imprint/Habituation.kalpana.imagining/fashioning.Akula.crowded.m

या येन वासना यत्र सता इव आरोपिता यथा ।

yA yena vAsanA yatra satA iva AropitA yathA |

सा तेन फल.सूस् तत्र तदेव प्राप्यते तथा ॥३।९६।१०॥

sA tena phala.sU: tatra tat eva prApyate tathA ||3|96|10||

yA.who/which.f. yena.by/with.which.whom vAsanA.Imprint/Habituation yatra.where sat.Real/Being.So.A iva.like/as.if Aropita.raised\placed.upon.A yathA.so/in.this.way = sA.she/that.f. tena.by/with.that phala.fruit.sU.getting: tatra.there/then tat.that/it/he eva.indeed\only/very prApyate.is.got tathA.thus

However the vAsanA.Trace seems charged with reality,

just in that way it bears its fruit,

what it gets.

*vwv. By what, where and in which manner,

any desire is superimposed (on the mind) by an existent thing as it were,

that (desire) is obtained, as if bringing forth the fruit,

by that, there, then and in that manner.

*vlm.10. Whoever has set his desire in any thing as if it were a reality, finds the same to be attended with the like fruit as he hat expected of it.

*vlm.10. Whoever has set his desire in any thing as if it were a reality, findst[typo for finds? he the same to be attended with the like fruit as he hat expected of it. (It means either that Association of ideas in the mind, introducing as by a chord; a train of kindred consecutive ideas, which are realised by their constant repetition, or that the primary desires of our nature, which are not factitious, but rising from our constitutions, are soon satisfied).

*sv.10.12 Whatever the mind thinks of, the organs of action strive to materialise: hence, again, mind is action.

#sU !!! cf. #su. !!!

* yA.who/which.f. yena.by/with.which.whom vAsanA.Imprint/Habituation yatra.where sat.Real/Being.So.A iva.like/as.if Aropita.raised\placed.upon.A yathA.so/in.this.way = sA.she/that.f. tena.by/with.that phala.fruit.sU.getting: tatra.there/then tat.that/it/he eva.indeed\only/very prApyate.is.got tathA.thus

कर्म बीजम् मनःस्पन्द: कथ्यते ऽथ अनुभूयते ।

karma bIjam mana:spanda: kathyate atha anubhUyate |

क्रियास् तु विविधास् तस्य शाखाश् चित्र.फला: तरो: ॥३।९६।११॥

kriyA: tu vividhA: tasya zAkhA: citra.phalA: taro: ||3|96|11||

the seed

of karma is

Mind's vibration,

—so they say, and so too it's experienced—

and its manifold activities are the branches of a tree

with many strange fruits

karma + bIja.seed+m manas.Manas.Mind+: spanda.vibrant activity + = kathy<.to.be.told.about.ate atha.&then/so + anubhUyat.experiencing/being.experienced.e = kriyA.Action/Ritual: tu.but + vividha.various+.A: tasya.of.that.one + = zAkha*.A: citra.wonder/image phala.fruit\result.of A: taru.tree o:

*sv.10.12 Whatever the mind thinks of, the organs of action strive to materialise: hence, again, mind is action.

*jd.11 karma bIjam mana:spanda: the seed of *karma is the vibration of Mind = kathyate so it is said = atha anubhUyate and so it is also experienced = kriyA: tu vividhA: tasya and its manifold activities = zAkhA: citra.phalA: taro: the branches of the tree, with their various/strange fruits.

* karma + bIja.seed+m manas.Manas.Mind+: spanda.vibrant activity + = kathy<.to.be.told.about.ate atha.&then/so + anubhUyat.experiencing/being.experienced.e = kriyA.Action/Ritual: tu.but + vividha.various+.A: tasya.of.that.one + = zAkha*.A: citra.wonder/image phala.fruit\result.of A: taru.tree o:

मनो यद् अनु.संधत्ते तत् कर्म.इन्द्रिय.वृत्तयः ।

mana: yat anu.saMdhatte tat karma.indriya.vRttaya: |

सर्वा: सम्पादयन्त्य् एतास् तस्मात् कर्म मनः स्मृतम् ॥३।९६।१२॥

sarvA: sampAdayanti etA: tasmAt karma mana: smRtam ||3|96|12||

manas yat anusaMdhatte What the Mind directs itself toward

tat karmendriya.vRttaya: that is the motions/functions of the Karmendriya Action.organs sarvA: sampAdayanty etA: all these things happen

tasmAt karma mana: smRtam thus *karma is regarded as manas.Mind

what the Mind directs itself toward

is thru the functions of the karma.indriya.Action.organs

sarvA: sampAdayanty etA:

all these things happen.

From That *karma is remembered as manas.Mind

*vlm.12. Whatever is determined by the mind, is readily brought into performance by the external organs of action (Karmendriya); thus because the mind is the cause of action, it is identified with the effect. (By the law of the similarity of the cause and effect, in the growth of one seed from another. Or that the efficient cause a quo, is the same with the final.propter.quod by inversion of the causa.cognosendi.—in the effect being taken for the cause).

*sv Whatever the mind thinks of, the organs of action strive to materialise: hence, again, mind is action.

मनो बुद्धिर् अहम्कारश् चित्तम् कर्म अथ कल्पना ।

mana: buddhi: ahamkAra: cittam karma atha kalpanA |

संसृतिर् वासना विद्या प्रयत्न: स्मृतिर् एव च ॥३।९६।१३॥

saMsRti: vAsanA vidyA prayatna: smRti: eva ca ||3|96|13||

Manas.Mind Buddhi.realizing.mind: *ahamkAra."I"dentity.: citta.m karma atha kalpanA.imagining/fashioning/contrivance | saMsRti.evolution: vAsanA.Imprint/conditioning vidyA.knowledge/science

prayatna.effort: smRti.memory/reminiscence eva.even/only/indeed ca.and/also

sv. .. words without corresponding reality: the sole reality is the infinite consciousness in which these concepts are conceived to exist.

*jd. these and what follows are NOT synonyms of Mind

but the saMsAra.bhrama.hetava: of the next verse,

the causes of the *saMsAric delusion.

इन्द्रियम् प्रकृतिर् माया क्रिया च इति इतरा* अपि ।

indriyam prakRti: mAyA kriyA ca iti itarA: api |

चित्रा: शब्द.उक्तयो ब्रह्मन् संसार.भ्रम.हेतवः ॥३।९६।१४॥

citrA: zabda.uktaya: , brahman, saMsAra.bhrama.hetava: ||3|96|14||

indriya.sense.organ.m prakRti.primal.nature/inactivity mAyA.Illusion

.Illusion kriyA.Action/Ritual ca.and/also + iti.so/thus + itarat.other/else.A: api.even/tho. = citra.wonder/image.image/pictures+A: zabda.word\sound ukti.saying/speech/word\term.aya:, Brahmin, are causes of the Samsaric delusion

*vlm.14. So also sensation, nature, delusion and actions, are words applied to the mind for bewilderment of the understanding. Many words for the same thing, are misleading from its true meaning).

*sv.13.14 However, mind, intellect, egotism, individualised consciousness, action, fancy, birth and death, latent tendencies, knowledge, effort, memory, the senses, nature, *mAyA or illusion, activity and such other words are but words without corresponding reality: the sole reality is the infinite consciousness in which these concepts are conceived to exist.

* indriya.sense.organ.m prakRti.primal.nature/inactivity mAyA.Illusion

काकतलीय.योगेन त्यक्त.स्फार.दृग्.आकृते: ।

kAkatalIya.yogena tyakta.sphAra.dRk.AkRte: |

चितेश् चेत्य.अनुपातिन्या: कृताः पर्याय.वृत्तयः ॥३।९६।१५॥

cite: cetya.anupAtinyA: kRtA: paryAya.vRttaya: ||3|96|15||

with/bmo the case of the Coconut Crow

tyakta.abandoned/given.up.sphAra.expanding/vast.dRk.seeing/looking\sighting/look/appearance.AkRti.form/shape.e: of citi.the.conceiving.InConscious.es cetya.to.be.conceived/conceptual.anupAti.following/falling.after*.nyA: kRta.made/done.A: paryAya.semblance/succession/synonym.vRtti.occurence/behavior\usage.a:

*vlm.15. The simultaneous collision of many sensations, (like the Kákátáli sanyoga), diverts the mind from its clear sight of the object of its thought, and causes it to turn about in many ways.

*sv. When, thus veiled by nescience, the same consciousness views diversity in an agitated state and identifies objects as such, it is known as mind. [def. mana:sthiti]

.? The present development of the conceptual creation is kAkatAlIya.yogena by pure accident. It is indeed disappointing. ||3|96|y3.96.15, 4.54.7||. kAkatAlIya = example of crow and tree.

*vlm.15. The simultaneous collision of many sensations, (like the Kákátáli sanyoga), diverts the mind from its clear sight of the object of its thought, and causes it to turn about in many ways.

*sv. When, thus veiled by nescience, the same consciousness views diversity in an agitated state and identifies objects as such, it is known as mind. [def. mana:sthiti]

.? The present development of the conceptual creation is kAkatAlIya.yogena by pure accident. It is indeed disappointing. ||3|96|y3.96.15, 4.54.7||. kAkatAlIya = example of crow and tree.

RÂMA said—

परायाः संविदो ब्रह्मन् एताः पर्याय.वृत्तयः ।

parAyA: saMvida:, brahman, etA: paryAya.vRttaya: |

कल्प्यमान.विचित्र.अर्था: कथम् रूढिम् अपागताः ॥३।९६।१६॥

kalpyamAna.vicitra.arthA: katham rUDhim apAgatA: ||3|96|16||

paraAyAs* saMvid.awareness.a: Brahmin etAs.these.ones paryAya.semblance/succession/synonym vRtti.occurence/behavior\usage.aya: kalpya*. mAna*=vicitra.various.artha.purpose/meaning/thing.stuff katham.how? rUDhi.growth/extent/custom/tradition.m apAgata*.A:

paraAyAs

kalpya

apAgata

*AS These are not natural consequences (paryAya.vRttaya:) of the ultimate creative power (of the Brahman), yet they are being formed in multiple forms, tell me Sir (brahman) how they came to be established. *AS. Indirectly he is expressing doubt how the absolute power can transform into the mundane worldly events(:.))

*sv. When, thus veiled by nescience, the same consciousness views diversity in an agitated state and identifies objects as such, it is known as mind. [def. mana:sthiti]

VASISHTHA said—

गता इव स.कलङ्कत्वम् कदाचित् कल्पना.आत्मकम् ।

gatA iva sa.kalaGkatvam kadA.cit kalpanA.Atmakam |

उन्मेष.रूपिणी नाना तदैव हि मनःस्थिता ॥३।९६।१७॥

unmeSa.rUpiNI nAnA tadA eva hi mana:sthitA ||3|96|17||

gata.gone.A: iva.like/as.if sa.with.kalaGka.spot/mark.tva.ity*.m kadAcit.?when/wherever kalpanA.imagining/fashioning/contrivance.Atmaka.nature.of/consisting.of/-like.m unmeSa.eye.opening.rUpi.embodied\handsome.NI nAnA.various tadA.then/there eva.even/only/indeed hi.for/since manas.Manas.Mind.sthita.situate.A

as.if gone

to a blemished state

a bit of somewhen self.imagining

a variously expanding formation

and then it is Mind.established

* Dasgupta The first self.conscious activity leading in different directions is called manas. When, after such oscillating movement, there is the position of either of the alternatives, as "the thus", it is called buddhi. When by the false notions of associations of body and soul there is the feeling of a concrete individual as "I", it is called ahamkAra. When there is reflective thought associated with the memory of the past and the anticipations of the future, it is called citta. When the activity is taken in its actual form as motion or action towards any point, it is called karma. When, leaving its self.contained state, it desires anything, we have kalpanA. When the citta turns itself to anything previously seen or unseen, as being previously experienced, we have .. memory *smRti When certain impressions are produced in a very subtle, subdued form, dominating all other inclinations, as if certain attractions or repulsions to certain things were really experienced, we have the root inclinations ||3|96|'Habits'|| vAsanA. In the realization that there is such a thing as self.knowledge, and that there is also such a thing as the false and illusory world.appearance, we have what is called right knowledge vidyA. When the true knowledge is forgotten and the impressions of the false world.appearance gain ground, we have what are called the impure states mala. The functions of the five kinds of cognition please us and are called the senses indriya. As all world.appearance has its origin and ground in the highest self, it is called the origin prakRti. As the true state can neither be called existent nor non.existent, and as it gives rise to all kinds of appearance, it is called illusion *mAyA. Thus it is the same appearance that goes by the various names of jIva, manas, citta and buddhi. ||3|96| jIva ity uchyate loke mana ity api kathyate | cittam ity uchyate s' aiva buddhir ity uchyate tathA ||3|96|y3.96.34||

* gata.gone.A: iva.like/as.if sa.with.kalaGka.spot/mark.tva.ity*.m kadAcit.?when/wherever kalpanA.imagining/fashioning/contrivance.Atmaka.nature.of/consisting.of/-like.m unmeSa.eye.opening.rUpi.embodied\handsome.NI nAnA.various tadA.then/there eva.even/only/indeed hi.for/since manas.Manas.Mind.sthita.situate.A

भावनाम् अनुसंधान* यदा निश्चित्य संस्थिता ।

bhAvanAm anusaMdhAna* yadA nizcitya saMsthitA |

तदा एषा प्रोच्यते बुद्धिर् इयत्ता.ग्रहण.क्षमा ॥३।९६।१८॥

tadA eSA procyate buddhi: iyattA.grahaNa.kSamA ||3|96|18||

when

investigating a *bhAvanA Feeling

when buddhi.Intellect is fixed in certainty

then this Intellect is said to be firmly grasping what is so.

bhAvana.effecting/imagining/*bhAvanA.Feeling/impression/Imagination

.m anusaMdhAna.investigation\plan/connexion\ syllogistic application yadA.when/where nizcitya saMsthita*A tadA.then/there eSas.this.one procyat*.e Buddhi.realizing.mind: yattA.quantity/number/measure/distance/suchness.grahaNa*.kSamA*

saMsthita

procyat

grahaNa

kSamA

*sv.18 That itself when it is firmly established in the conviction of a certain perception, is known as intellect (or intelligence). [def. buddhi]

*vlm.18. When man after considering himself and other things comes to understand them in their true light; he is then said to have his understanding.buddhi.

bhAvanAm anusaMdhAne when investigating a bhAvanA*Feeling =

yadA nizcitya saMsthitA when fixed in certainty =

tadA eSA procyate buddhi: then this is declared an Intellect =

iyattA.grahaNa.kSamA that is

bhAvanAm anusaMdhAna In investigating a *bhAvanA Feeling

yadA nizcitya saMsthitA when it (buddhi) is established with conviction

tadA eSA procyate buddhi: then buddhi.Intellect is said to be

iyattAgrahaNa.kSamA firmly grasping what is so.

#iyat (only) so much, so big • so heavy • so far • &c. #iyattA the state of being "this.much " • to such an extent •.• brahmAkAzam anAdyantam kA iva iyattA mama Atmana: | iti nizcayavAn anta: saMyag.vyavahRtir bahi: ||3|96| y6059.014.

यदा मिथ्या अभिमानेन सत्ताम् कल्पयति स्वयम् ।

yadA mithyA abhimAnena sattAm kalpayati svayam |

अहम्कार.अभिमानेन प्रोच्यते भव.बन्धनी ॥३।९६।१९॥

ahamkAra.abhimAnena procyate bhava.bandhanI ||3|96|19||

yadA mithyA abhimAnena

when with false self.conception

sattA.m kalpayati svayam

one conceives the suchness as

ahamkAra.abhimAnena

with the "I".conception

procyate bhava.bandhanI

he is called "being.bound"

when

by false self.conception

someone conceives the suchness as hir own "I"dentity.conception

s.he is called "being.bound".

*vlm.19. When man by false conception of himself, assumes a personality to him by his pride, he is called an egoist, with the principle of ego or egoism in him, causing his bondage on earth. Absolute egoism is the doubting of every thing beside self.existence. Persona est rationalies naturiae individua substantia. Boethius.

*sv.19 When it ignorantly and foolishly identifies itself as an existent separate individual, it is known as egotism. [def. ahamkAra]

इदम् त्यक्त्वा इदम् आयाति बालवत् पेलवा यदा ।

idam tyaktvA idam AyAti bAlavat pelavA yadA |

विचारम् सम्परित्यज्य तदा सा चित्तम् उच्यते ॥३।९६।२०॥

vicAram sam.parityajya tadA sA cittam ucyate ||3|96|20||

idam.this.here tyaktvAa idam.this.here AyAti.coming.unto balavat.powerful\ly pelava.A yadA.when/where = vicAara*.m samparityajya* = tadA.then/there sA.she/it citta.Affective.mind.m ucyat.said.to.be/called.e

tyaktvA.having.abandoned/given.up idam.this.here AyAti.coming.unto balavat.powerful\ly pelava.tender/delicate.A yadA.when/where = vicAra.In/En.quiry\exploration.m ~*samparityajya.withdrawn/abandoned = tadA.then/there sA.she/it citta.Affective.mind.m ucyat.said.to.be/called.e

loosing this,

s.he gets this,

like a tender child.

When Enquiry is ended

then it is called citta.Affected.

jd. As Sherlock Holmes put it, "When all possibilities have been rejected, what remains is the truth."

*vwv.481/20. When it comes to this (object) having left this one, soft (or fickle) like a child, totally abandoning investigation (or discrimination), then it is called Citta or Thought.

sv.20 When it abandons consistent enquiry, allowing itself to play with countless thoughts coming and going, it is known as individualised consciousness (or mind.stuff). [def. citta]

idam tyaktvA This being released

idam AyAti this comes

bAla.vat like a child

pelavA yadA when young

vicAra.m samparityajya having abandoned Enquiry

tadA sA citta.m ucyate then it is called "#citta"

*vwv.481/20. When it comes to this (object) having left this one, soft (or fickle) like a child, totally abandoning investigation (or discrimination), then it is called Citta or Thought.

*sv.20 When it abandons consistent enquiry, allowing itself to play with countless thoughts coming and going, it is known as individualised consciousness (or mind.stuff). [def. citta]

*sv.21 Whereas pure movement in consciousness is karma or action without an independent doer, when it pursues the fruition of such action, it is known as karma (action). [def karma]

* tyaktvA.having.abandoned/given.up idam.this.here AyAti.coming.unto balavat.powerful\ly pelava.tender/delicate.A yadA.when/where = vicAra.In/En.quiry\exploration.m ~*samparityajya.withdrawn/abandoned = tadA.then/there sA.she/it citta.Affective.mind.m ucyat.said.to.be/called.e

यदा स्पन्द.एक*धर्मत्वात् कर्तुर् या शून्य.शंसिनि ।

yadA spanda.eka.dharmatvAt kartu: yA zUnya.zaMsini |

आधावति स्पन्द.फलम् तदा कर्म इत्य् उदाहृता ॥३।९६।२१॥

AdhAvati spanda.phalam tadA karma iti udAhRtA ||3|96|21||

yadA.when from/thru spanda.vibrant.energy.eka.only/one.Dharma.tva.ity.At of ~kartus.of.the.doer yAa.who/which.f. zUnya.empty/void.zaMsi*.ni AdhAvat*.i.x spanda.vibrant.energy.phala.fruit.m tadA.then karma.Karma/causality iti.so/"thus" udAhRta.declared/called/entitled.A

zaMsi

AdhAvat

~kartR.the.Doer

~kartAa.the.Doer

~kartus.of.the.doer

when from the unique quality of spanda.Vibration of the doer,

as a promise is fulfilled,

there flows.forth the fruit of Spanda,

and it is known as "karma"

when. only from the vibrant quality of the doer,

something flows.forth to fill the void,

it is the fruit of Spanda, called " karma".

when स्पन्द.एक*धर्मत्वात् from the quality of Spanda Vibration/movement alone कर्तुः of the doer या शून्य.शंसिनि what is void.fulfilling as a promise is fulfilled आधावति स्पन्द.फलम् flows.forth, the fruit of Spanda तदा कर्म इत्य् उदाहृता then it is known as " karma".

*zaMs #zaMsin शंसिन् .adj.. (Usually at the end of comp) Praising; • reciting, uttering, announcing, telling, relating, betraying, predicting, promising, releasing KSS. &c

#kR #karma यदा When स्पन्द.एक*धर्मत्वात् from the quality of Spanda Vibration/movement alone कर्तुः of the doer या शून्य.शंसिनि what is void.fulfilling as a promise is fulfilled आधावति स्पन्द.फलम् flows.forth, the fruit of Spanda तदा कर्म इत्य् उदाहृता then it is known as " karma". y3096.021.

*yadA.when from/thru spanda.vibrant.energy.eka.only/one.dharmatva.At by/with kartus.x yA.who/which.f. zUnya.empty/void.zaMsi.ni AdhAvati.x spanda.vibrant.energy.phala.fruit.m tadA.then karma.Karma/causality iti.so/"thus" udAhRta.declared/called/entitled.A

काकतालीय.योगेन त्यक्त्वा एक.घन.निश्चयम् ।

kAkatAlIya.yogena tyaktvA eka.ghana.nizcayam |

यदा ईहितम् कल्पयति भावम् तेन इह कल्पना ॥३।९६।२२॥

yadA Ihitam kalpayati bhAvam tena iha kalpanA ||3|96|22||

kAkatAlIya.yogena by the example of the Coconut Crow =

tyaktvA eka.ghana.nizcayam – having abandoned the conviction of One.solidity =

yadA Ihitam kalpayati when it imagines something desired =

bhAvam tena iha kalpanA thereby feeling becomes its present kalpanA.Imagining

*kAkatAlIya.yogena By the example of the Coconut Crow tyaktvA eka.ghana.nizcayam abandoning its one.solid.certainty yadA Ihitam kalpayati when it imagines something desired bhAvam tena iha kalpanA that feeling thereby is present Kalpana Imagining speculation

*vlm.22. The mind is termed fancy for its holding fast on fleeting phantasies by letting loose its solid and certain truths. It is also the imagination, for giving various images or to the objects of its desire.ihita Kalpaná. It is called Kakataliya Sanyoga or accidental assemblage of fancied objects. It is defined as the agglutinative and associative power to collect materials for imagination which builds up on them. (Imaginari est quan rei corporae figuram contemplari. {"To imagine is to contemplate the body of some thing."} Descartes).

* kAkatAlIya.yogena by the example of the Coconut Crow = tyaktvA eka.ghana.nizcayam – having abandoned the conviction of One.solidity = yadA Ihitam kalpayati when it imagines something desired = bhAvam tena iha kalpanA thereby feeling becomes its present kalpanA.Imagining

पूर्व.दृष्टम् अदृष्टम् वा प्राग्.दृष्टम् इति निश्चयै: ।

pUrva.dRSTam adRSTam vA prAk.dRSTam iti nizcayai: |

यदैव ईहाम् विद्यते ऽन्त: तदा स्मृतिर् उदाहृता ॥३।९६।२३॥

yadA eva IhAm vidyate anta: tadA smRti: udAhRtA ||3|96|23||

what has been seen or what has not,

when it is seen apart,

the wish or work that becomes seen within

is known.as smRti Memory

What has been seen or what has not,

when it is seen apart,

the wish or work that becomes seen within

is known.as *smRti Memory.

pUrva.dRSTam a.dRSTam vA fully.seen or un.seen = prAg.dRSTam iti as formerly.seen = nizcayai: yadA eva when with conviction = IhAm vidyate antas the desire is known within = tadA *smRti : udAhRtA then is is called smRti*Memory

*sv.23 When it entertains the notion "I have seen this before" in relation to something either seen or unseen, it is known as memory. [def. *smRti ]

*vwv.484/23. Whether seen previously or not, when it just directs its desire (towards the object) within, with the conviction that it was seen before, then it is called memory.

*VA when from the force of past enjoyments like in sky (as if without a cause??), it sees, while its cause ceases???, it is called #vAsanA. *AS: When, in the space of apparent past experiences (padArtha.zaktInAm sambhuktAnAm iva ambare) it stays abandoning all other desires, it is called vAsanA. The point is that vAsanA is a desire to experience something that is imagined to be pleasant, whether this knowledge is born out of past experience or just a perception of a past experience. This is the reason for the words sambhuktAnAm iva as if experienced {in 024}.

*pUrva.dRSTam a.dRSTam vA fully.seen or un.seen = prAg.dRSTam iti as formerly.seen = nizcayai: yadA eva when with conviction = IhAm vidyate antas the desire is known within = tadA *smRti : udAhRtA then is is called smRti*Memory

यदा पदार्थ.शक्तीनाम् सम्भूक्तानाम् इव अम्बरे ।

yadA padArtha.zaktInAm sambhUktAnAm iva ambare |

वसत्य् अस्तमिता अन्या ईहा वासना इति तदा उच्यते ॥३।९६।२४॥

vasati astamitA anyA IhA vAsanA iti tadA ucyate ||3|96|24||

When of the enjoyment of the force of objects

iva ambare

as [the sun] in the sky

vasati astamita anyA IhA

it resides set.into settles.as a different desire

vAsanA iti tadA ucyate

it is then called a #vAsanA

yadA.when of thz padArtha.thing\meaning.zakti.power.s.nAm = of thz sambhUkta.eaten/enjoyed\traversed.AnAm iva.like/as.if in ambara.sky.e vasati.dwelling astamita.set/ceased/dead.A anya.another/other.A.x IhA.x vAsanA.Imprint/engram+ iti.so/thus + tadA.then/there ucyate.is.said.to.be/called

*sv.24 When the effects of past enjoyments continue to remain in the field of consciousness though the effects themselves are unseen, it is known as latent tendency (or potentiality). [def. vAsanA]

#Iha m. attempt (Urdhveha Urdhva.Iha m. wish or effort to raise one's self); IhA f. effort, wish •• jJAna.sat puruSa.IhAbhyAm by Wisdom and good conduct y2.020.011 +

#bhukta #sambhukta eaten, enjoyed &c. ; run through, traversed +

#vas वासना #vAsanA A vAsanA is an imprint, a psychic track (called an "engram" by some) whose name derives from the root #vas, implying a "clothing" or covering of dispassion by attachment: "desire" is not a good translation, since it may also indicate "disdain". The field of #vAsanA involves all affectations, whether sukha or du:kha + vAsanA.Imprint/engram+

*yadA.when of thz padArtha.thing\meaning.zakti.power.s.nAm = of thz sambhUkta.eaten/enjoyed\traversed.AnAm iva.like/as.if in ambara.sky.e vasati.dwelling astamita.set/ceased/dead.A anya.another/other.A.x IhA.x vAsanA.Imprint/engram+ iti.so/thus + tadA.then/there ucyate.is.said.to.be/called

अस्य आत्म.तत्त्वम् विमलम् द्वितीया दृष्टिर् अङ्किता ।

asya Atma.tattvam vimalam dvitIyA dRSTi: aGkitA |

जाता ह्य् अविद्यमाना इव तदा विद्या इति कथ्यते ॥३।९६।२५॥

jAtA hi avidyamAnA iva tadA vidyA iti kathyate ||3|96|25||

its pure Self/Thatness

is limited by the sight of a second

and so the unknowing then becomes

known as vidyA.Knowing

asya.his/its Atma.self/Self + tattva.elemental.Thatness.m

vimala.pure.m = dvitIya.second/companion.A dRSTi.vision/viewpoint: aGkita.marked/branded/calculated.A = jAta.born.x A hi.for/indeed.+ a..not/without + vidyamAna.knowing.A = iva .like/as.if+ = tadA.then/there+ vidyA.effective.knowledge/science+ iti.so/thus + kathyate.is.described/told +

*sv.25 When it is conscious of the truth that the vision of division is the product of ignorance, it is known as knowledge. [def. vidyA]

*vlm.25. When the mind's clear sight of the light of the soul or self, is obscured by the shadow of other gross things, which appear to be real insteat of the true spiritual, it is called ignorance; and is another name of the deluded understanding. (It is called avidyá or absence of Vidyá or knowledge of spiritual truth. It becomes Mahávidyá or incorrigible or invincible ignorance, when the manners and the mind are both vitiated by falsehood and error).

* asya.his/its Atma.self/Self + tattva.elemental.Thatness.m vimala.pure.m = dvitIya.second/companion.A dRSTi.vision/viewpoint: aGkita.marked/branded/calculated.A = jAta.born.x A hi.for/indeed.+ a..not/without + vidyamAna.knowing.A = iva .like/as.if+ = tadA.then/there+ vidyA.effective.knowledge/science+ iti.so/thus + kathyate.is.described/told +

स्फुरत्य् आत्म.विनाशाय विस्मारयति तत्.पदम् ।

sphurati Atma.vinAzAya vismArayati tat.padam |

मिथ्या.विकल्प.जालेन तन्.मलम् परिकल्प्यते ॥३।९६।२६॥

mithyA.vikalpa.jAlena tan.malam parikalpyate ||3|96|26||

sphurati. flashing/vibrating/manifesting unto Atma.self/Self.vinAza.destruction.Aya

vismArayati.causing.to.forget tat.that.pada.xx.m makes it forget That state

mithyA.vikalpa.jAlena thru a net of false ideas

tat.that.one.mala.xx.m parikalpya.te

*vwv.489/26. It becomes manifest for the destruction of the Self. It causes one to forget that Abode of Reality by a number of false doubts. Therefore it is determined as impurity.

*sv.26 On the other hand, when it moves in the wrong direction, towards greater self.forgetfulness and deeper involvement in false fancies, it is known as impurity. [def. mala]

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा विमृश्य च ।

zrutvA spRSTvA ca dRSTvA ca bhuktvA ghrAtvA vimRzya ca |

इन्द्रम् आनन्दयत्य् एषा तेन इन्द्रियम् इति स्मृतम् ॥३।९६।२७॥

indram Anandayati eSA tena indriyam iti smRtam ||3|96|27||

when an indriya.Organ

has heard or touched or seen or tasted or smelled

and considered

—

it makes `indra rejoice,

and for that reason it is known as an "indriya"

zrutvA.having.heard.having.heard + spRSTvA.after touching + ca.and/also dRSTvA.having.see/known ca.and/also = bhuktvA.having.eaten/enjoyed ghrAtvA.having.smelled vimRzya.to.be.considered\examined ca.and/also = indra.lord\Indra.the.Crafty.m Anandayati.giving.delight eSa:.this = tena.therefore/thereby + indriya.sense/organ+m iti.so/thus smRta.remembered/known

*indra AS. the *jIva in charge. SV. "the senses". VWV. "the ruler or the Self".

*AS: Whatever pleases indra the jIva in charge, after hearing touching, seeing, eating, smelling and pondering; it is called indriya a sense organ.

*AS: The AB commentary identifies indra with the paramAtmA formed as a jIva. It also correctly points out that pANini has also defined it as indra.juSTam. Whatever pleases indra the jIva in charge, after hearing touching, seeing, eating, smelling and pondering; it is called indriya a sense organ.

sv.27 When it entertains the indweller with sensations, it is known as the senses (indriya). [def. indriya]

*vlm.27. The mind is called sensation, because all its actions of hearing and feeling, of seeing and smelling, thinking and enjoying, serve to delight the senses, which convey the impressions back to the mind. *vwv.496/27. It is declared as Indriya (or sense.organ) because it pleases Indra (the ruler or the Self) through hearing, touching, seeing, eating (or tasting), smelling and thinking.

zrutvA.having.heard.having.heard + spRSTvA.after touching + ca.and/also *dRSTvA.having.see/known ca.and/also = bhuktvA.having.eaten/enjoyed ghrAtvA.having.smelled vimRzya.to.be.considered\examined ca.and/also = indra.lord\Indra.the.Crafty.m Anandayati.giving.delight eSa:.this = tena.therefore/thereby + indriya.sense/organ+m iti.so/thus smRta.remembered/known

सर्वस्य दृश्य.जालस्य परमात्मन्य् अलक्षिते ।

sarvasya dRzya.jAlasya paramAtmani alakSite |

प्रकृतत्वेन भावानाम् लोके प्रकृतिर् उच्यते ॥३।९६।२८॥

prakRtatvena bhAvAnAm loke prakRti: ucyate ||3|96|28||

the net of all visible objects

in the Supreme Self

when undistinguished

whin alakSite

by/with prakRtatva.normality/common condition

bhAva.state/feeling/becoming.s.AnAm

It is commonly called prakRti.Nature

sarvasya.of.all dRzya.percept/object.jAla.net.work.sya = whin paramAtma.SuperSelf.ni alakSita*.e = prakRtatva*.ena bhAvanA.Feeling/impression/Imagination.m = whin loka.world/people.e prakRti.primal.nature/inactivity: ucyat.said.to.be/called.e

lakSita

alakSita

prakRta

prakRtatva

*vwv.491/28. It is called Nature (prakRti) in worldly usage on account of the (apparent) (prakRtatva) of objects, when the entire collection of visible objects is not seen in the Supreme Self.

*sv.28 When it remains unmanifest in the cosmic being, it is known as nature. [def. bhAva]

*VA what is prakRtatvena bhAvAnAM? *AS."Due to the naturalness of experiences". Thus, as long as the paramAtmA has not been perceived, due to the naturalness of experiences of the visible world, it (world .dRzya.jAla) is called prakRti.

.*prakRtatva.normality/common condition

सद् असत्ताम् नयत्य् आशु सत्ताम् वा सत्त्वम् अञ्जसा ।

sat asattAm nayati Azu sattAm vA sattvam aJjasA |

सत्ता.असत्ता.विकल्पो ऽयम् तेन माया इति कथ्यते ॥३।९६।२९॥

sattA.asattA.vikalpa: ayam tena mAyA iti kathyate ||3|96|29||

sat asattAm nayati Azu

the real is quickly brought to unreality

sattAm vA sattvam

aJjasA

sattAsattA.vikalpa: ayam

tena mAyA iti kathyate – because of that it is known as mAyA.Illusion

*sv.29 When it creates confusion between reality and appearance, it is known as *mAyA (illusion). When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

*vlm.29. The mind is called máyá or magic, because it converts the real into unreal, and the unreal into real. Thus showing the realities as unrealities, and the vice.versa by turns. It is termed error or mistake of our judgement, giving ascent to what is untrue and the contrary. The causes of error are said to be ignorance (avidyá) and passions (tamas).

दर्शन.श्रवण.स्पर्श.रसन.घ्राण=कर्मभि: ।

darzana.zravaNa.sparza.rasana.ghrANa=karmabhi: |

क्रिया इति कथ्यते लोके कार्य.कारणताम् गता ॥३।९६।३०॥

kriyA iti kathyate loke kArya.kAraNatAm gatA ||3|96|30||

by/with darzana.see/knowing\presence.zravaNa.hearing.sparza.touch.rasana.taste.

ghrANa.smell.karma.Karma/causality.bhi: kriyA.Action/activity iti.so/"thus" kathyate.being.told loke.in the world/people

kArya.effect/to.do/duty.kAraNatA.Affective.Causation.m gata.gone.A +

दर्शन.श्रवण.स्पर्श.रसन.घ्राण=कर्मभिः

by the feeling.hearing.touching.tasting.smelling=karma.s

क्रिया.इति कथ्यते

such actions are described

लोके कार्य.कारणताम् गता

when in the world they come to the state of effect and cause.

#kriyA दर्शन.श्रवण.स्पर्श.रसन.घ्राण=कर्मभिः By the feeling.hearing.touching.tasting.smelling=karma.s क्रिया.इति कथ्यते such actions are described लोके कार्य.कारणताम् गता when in the world they come to the state of effect and cause. y3096.030

*by/with darzana.see/knowing\presence.zravaNa.hearing.sparza.touch.rasana.taste.

ghrANa.smell.karma.Karma/causality.bhi: kriyA.Action/activity iti.so/"thus" kathyate.being.told loke.in the world/people kArya.effect/to.do/duty.kAraNatA.Affective.Causation.m gata.gone.A +

चितेश् चेत्य.अनुपातिन्या गतायाः स.कलङ्कताम् ।

cite: cetya.anupAtinyA gatAyA: sa.kalaGkatAm |

प्रस्फुरत् रूप*धर्मिण्या एताः पर्याय.वृत्तयः ॥३।९६।३१॥

prasphurat rUpa.dharmiNyA etA: paryAya.vRttaya: ||3|96|31||

@ Consciousness/Everity by/with the cetya.to.be.conceived/conceptual.@ anupAti.following/falling.after.nyA/.nyA: gata.gone.AyA: sa.with.

kalaGkatA.stainedness/contamination.m

prasphurat.throbbing/glittering/appearing by/with form having.the.nature = etAs.these paryAya.revolving/succession/synonym (in.a.list).vRtti.existence/livelihood/conduct/behavio(esp. good)/usage/(verbal)function.s.aya:

*VA these different synonimical notions arise as result of perceptions of the mind, from vibrations of consciousness, which become stained. *AS: The mind (citi) as it gets corrupted by following the visible world (cetya), with its vibratory nature acquires these alternative forms (paryAyavRttaya:). Thus, the various attributes defined above ae simply manifestations of the mind.

*vlm.31. The intellect (chit) being bewildered in its view of the intellectual world (chetyas), manifests itself in the form of the mind, and becomes the subject of the various functions which are attributed to it. (The intellect having lost its universality, and the faculty of intellection or discernment of universal propositions, falls into the faults of sensitivity and volition, by employing itself to particular objects of sense and sensible desires).

##vRt *vRtti f. turning, rolling; being, existence, livelihood, maintenance (acc. w. {kR} or {kalp} & instr. live on or by); mode of being or acting, conduct, behaviour, esp. good conduct or respectful behaviour towards (gen. or ...); devotion to or pursuit of (loc. or ...); usage, practice, rule; nature, character, style (d.); action, activity, function or force of a word; commentary on a Su1tra +

@ cit.Consciousness/Everity.es cetya.to.be.conceived/conceptual.@ anupAti.following/falling.after.nyA/.nyA: gata.gone.AyA: sa.with.kalaGkatA.stainedness/contamination.m prasphurat.throbbing/glittering/appearing rUpa.form.dharmin.having.the.nature.NyA/nyA: – expanding @ its characteristic form = etAs.these paryAya.revolving/succession/synonym (in.a.list).vRtti.existence/livelihood/conduct/behavio(esp. good)/usage/(verbal)function.s.aya:

*cite: cetya.anupAtinyA gatAyA: sa.kalaGkatAm prasphurat rUpa.dharmiNyA – expanding thru its characteristic form = etA: paryAya.vRttaya: .*prasphurat.throbbing/glittering/appearing

चित्तताम् उपयाताया* गतायाः प्रकृतम् पदम् ।

cittatAm upayAtAyA* gatAyA: prakRtam padam |

स्वैर् एव संकल्प.शतैर् भृशम् रूढिम् उपागताः ॥३।९६।३२॥

svai: eva saMkalpa.zatai: bhRzam rUDhim upAgatA: ||3|96|32||

cittatAa.m upayAtAa.yA gata.gone.AyA: prAkRta.natural/normal/common.m pada.condition/happening.m | with/bmo sva.Urself/itself.i: eva.even/only/indeed saMkalpa.motive/concept.zata.hundred.i:

bhRzam.often/repeatedly/intensely rUDhi.growth/extent/custom/tradition.m upAgata.being.conditioned/having.happened/approached.A:

cittatA.Affective.Consciousness.m upayAtAyA

gatAyA: prakRtam padam svai: eva saMkalpa.zatai: bhRzam rUDhim upAgatA:

*vlm.32. Being changed into the category of the mind, the intellect loses its original state of purity, and becomes subject to a hundred desires of its own making (by its volitive faculty).

*VA I don't see a verb here. Is it still about etA: paryAya vRttaya:? (these notions arise) from appearance of the mindness, because of (mind) leaving the native state,

by hundreds of own notions, they went to abundance.

*AS. Yes, it is still the same subject payAya.vRttaya:. The verb is in the form of p.p. "upAgatAH". I jokingly call these past participles as "poor man's past tense". They avoid correctly reproducing the past tense forms. rUDhim upAgatA: means they have become well established firmed up, by the hundreds of creative notions (saMkalpa) of their own. The first line says that they have become the "mind" and have become natural (gatAyA: prakRtam padam).

*vlm.32. Being changed into the category of the mind, the intellect loses its original state of purity, and becomes subject to a hundred desires of its own making (by its volitive faculty).

*VA I don't see a verb here. Is it still about etA: paryAya vRttaya:? (these notions arise) from appearance of the mindness, because of (mind) leaving the native state,

by hundreds of own notions, they went to abundance.

* cittatAa.m upayAtAa.yA gata.gone.AyA: prAkRta.natural/normal/common.m pada.condition/happening.m | with/bmo sva.Urself/itself.i: eva.even/only/indeed saMkalpa.motive/concept.zata.hundred.i:

bhRzam.often/repeatedly/intensely rUDhi.growth/extent/custom/tradition.m upAgata.being.conditioned/having.happened/approached.A:

चेतनीय.कलङ्क.अङ्काज् जाड्य.जाल.अनुपातिनी ।

cetanIya.kalaGka.aGkAt jADya.jAla.anupAtinI |

संख्या.विभाग.कलना स्व.वैकल्प.आकुला इव चित् ॥३।९६।३३॥

saMkhyA.vibhAga.kalanA sva.vaikalpa.AkulA iva cit ||3|96|33||

from/thru\than.thm cetanIya*.kalaGka.spot/mark.aGka.hook/bend\flank\groin\lap, side/mark/sign.At ~jADya.dense/numb\dumb\stupid.jAla.net.work.anupAti.following/falling.after.nI = saMkhyAa*.vibhAga.distribution/division/share/distinction.kalanA.conception/imagination sva.own.self vaikalpa.Akula.crowded.A iva.like/as.if cit.Consciousness/Everity

< .. yo dvaita.vAsanA.kalaGkas tad.aGkAt .. ||3|96|> Comm

*VA because of the impurity of the mind, he sees net of inert objects, causing multiple distinctions, as if consciousness has many own defects. *AS. The AB commentary introduces this by saying this is explaining how a single original cit takes on such a varied form. It says: By the cit appears as smeared with the impurities of the stimulative mind, thus fallen into web of the material world, and multiply split by the notions of multiple divisions. In other words, the illusion of the world imposes a false divided appearance on it.

जीव* इत्य् उच्यते लोके मन* इत्य् अपि कथ्यते ।

jIva* iti ucyate loke mana* iti api kathyate |

चित्तम् इत्य् उच्यते सा एव बुद्धिर् इत्य् उच्यते तथा ॥३।९६।३४॥

cittam iti ucyate sA eva buddhi: iti ucyate tathA ||3|96|34||

Living.jIva iti.so/"thus" ucyat.said.to.be/called.e loka.world/people.e manas.Manas.Mind iti.so/"thus" api.even/tho kathyat.being.told.e = citta.Affective.mind.m iti.so/"thus" ucyate.is.said.to.be/called = sA.she/it eva.even/only/indeed Buddhi.realizing.mind: itiBuddhi.realizing.mind ucyat.said.to.be/called.e tathA.thus

it is called the Living Living*jIva in the world;

and they call it too "manas.Mind";

and it is termed "chitta.Affection",

likewise "buddhi.Intellect"

*jd. I've lost the source of this note, prob. from a comm. on *dakSiNAmurti.stotra.

it is worth reading. •.•

"The first self.conscious activity leading in different directions is called manas.

When, after such oscillating movement, there is the position of either of the alternatives, as "the thus", it is called buddhi. When by the false notions of associations of body and soul there is the feeling of a concrete individual as "I", it is called ahamkAra. When there is reflective thought associated with the memory of the past and the anticipations of the future, it is called citta. When the activity is taken in its actual form as motion or action towards any point, it is called karma. When, leaving its self.contained state, it desires anything, we have kalpanA. When the citta turns itself to anything previously seen or unseen, as being previously experienced, we have memory smRti. When certain impressions are produced in a very subtle, subdued form, dominating all other inclinations, as if certain attractions or repulsions to certain things were really experienced, we have the root inclinations, vAsanA.Conditioning.

In the realization that there is such a thing as self.knowledge, and that there is also such a thing as the false and illusory world.appearance, we have what is called right knowledge vidyA. When the true knowledge is forgotten and the impressions of the false world.appearance gain ground, we have what are called the impure states mala. The functions of the five kinds of cognition please us and are called the senses indriya. As all world.appearance has its origin and ground in the highest self, it is called

the origin prakRti. As the true state can neither be called existent nor non.existent, and as it gives rise to all kinds of appearance, it is called illusion mAyA.Illusion. Thus it is the same appearance that goes by the various names of jIva, manas, citta and buddhi. ||3|96| jIva ity uchyate loke mana ity api kathyate | cittam ity uchyate s' aiva buddhir ity uchyate tathA ||3|96|y3.96.34||"

*vlm.34. It is variously styled as the living principle and the mind by most people on earth; but it is known as intellection and understanding (chitta and buddhi) by the wise.

* Living.jIva iti.so/"thus" ucyat.said.to.be/called.e loka.world/people.e manas.Manas.Mind iti.so/"thus" api.even/tho kathyat.being.told.e = citta.Affective.mind.m iti.so/"thus" ucyate.is.said.to.be/called = sA.she/it eva.even/only/indeed Buddhi.realizing.mind: itiBuddhi.realizing.mind ucyat.said.to.be/called.e tathA.thus

नाना.संकल्प.कलिलम् पर्याय.निचयम् बुधाः ।

nAnA.saMkalpa.kalilam paryAya.nicayam budhA: |

वदन्त्य् अस्याः कलङ्किन्याश् च्युतायाः परमात्मनः ॥३।९६।३५॥

vadanti asyA: kalaGkinyA: cyutAyA: paramAtmana: ||3|96|35||

nAnA.saMkalpa.kalilam a jumble of various conceptions = paryAya.revolving/succession/synonym (in.a.list).nicaya.heap.multitude/accumulation.m budhA: vadanti the wise call = asyAs.@ this.f. kalaGkin.soiled/stained/disgraced/defamed.yA:

cyutaAyA: paramAtma.na: wandering from the Supreme Self

*VA wise speak of this as of mixture of various notions and many synonims,

impure and deviated away from great Self.

*nAnA.saMkalpa.kalilam a jumble of various conceptions = paryAya.revolving/succession/synonym (in.a.list).nicaya.heap.multitude/accumulation.m budhA: vadanti the wise call = asyAs.@ this.f. kalaGkin.soiled/stained/disgraced/defamed.yA:

RAAMA said—

मनः किम् स्याज् जडम् ब्रह्मन् तथा वा अपि च चेतनम् ।

mana: kim syAt jaDam, brahman, tathA vA api ca cetanam |

इत्य् एको मम तत्त्व.ज्ञ* निश्चयो ऽन्तर् न जायते ॥३।९६।३६॥

iti eka: mama tattva.jJa* nizcaya: antar na jAyate ||3|96|36||

mana: kim syAt jaDam –

is manas.Mind inert , Brahmin, –

tathA vA api ca cetanam –

and is chetana.Sentience thus?

iti eka: nizcaya: mama tattvajJa –

this one certainty for.me, o That.knower,

antar na jAyate –

within does not arise.

brAhmaNa, Thatness.knower, is the Mind something inert? and is

sentience too? It's a thing about which I find no certainty.

*brAhmaNa, Thatness.knower, is the Mind something inert? and is

sentience too? It's a thing about which I find no certainty. .36.

* mana: kim syAj jaDam – is manas.Mind inert brahman – o *brAhmaNa tathA vA api ca cetanam – and is chetana.Sentience thus? ity eka: nizcaya: mama tattvajJa – this one certainty for.me, o That.knower, antar na jAyate – within does not arise.

VASISHTHA said—

मनो हि न जडम् राम न अपि चेतनताम् गतम् ।

mana: hi na jaDam, rAma, na api cetanatAm gatam |

म्लाना अजडा तदा दृष्टिर् मन* इत्य् एव कथ्यते ॥३।९६।३७॥

mlAnA a.jaDA tadA dRSTi: mana* iti eva kathyate ||3|96|37||

Mind..: hi.for/therefore is na.no/not. jaDa.inert/thick, RAma,, = na.no/not. api.even/tho having come to

cetana.sentient/affected.tA..ness.m

mlAna.faded/withered.+ a..un./not+jaDa.inert/thick tadA.then/there + dRSTi.x : = manas.Manas.Mind.* iti.so/thus eva.indeed/only/so kathyate.is.said/described +

for Mind is not inert, rAma, nor too gone to Affectivity

mlAnA.jaDA tadA dRSTi: weakly.inert then is the Vision =

manas iti eva kathyate just.so Mind called

*manas.Manas.Mind..: hi.for/therefore + na.no/not. jaDa.inert/thick ..m, RAma, = na.no/not. api.even/tho. cetana.sentient/affected.tA..ness.m gata.gone/come.to ..m = mlAna.faded/withered.+ a..un./not+jaDa.inert/thick tadA.then/there + dRSTi.x : = manas.Manas.Mind.* iti.so/thus eva.indeed/only/so kathyate.is.said/described +

मध्ये सद्.असतो रूपम् प्रतिभूतम् यद् आविलम् ।

madhye sat asata: rUpam pratibhUtam yat Avilam |

जागत: कारणम् नाम तद् एतच् चित्तम् उच्यते ॥३।९६।३८॥

jAgata: kAraNam nAma tat etat cittam ucyate ||3|96|38||

between the real & the unreal is a form of interbeing

a turbidity that's called the world's Cause

this is said.to.be Chitta, the Affective mind

madhye.in.between sat.Real/Being.So asat.unreal/not.So.a: rUpa.form.m = pratibhUta.interbeing,FM3.96.38.m yad.what/which Avila.turbid/disturbed.m = jagat.world.a: kAraNa.cause.m nAma.namely/by.name = tat.that/it/he etat.this citta.Chitta/Affective mind.m ucyate.is.said.to.be/called

*madhye.in.between sat.Real/Being.So asat.unreal/not.So.a: rUpa.form.m = pratibhUta.interbeing,FM3.96.38.m yad.what/which Avila.turbid/disturbed.m = jagat.world.a: kAraNa.cause.m nAma.namely/by.name = tat.that/it/he etat.this citta.Chitta/Affective mind.m ucyate.is.said.to.be/called

शाश्वतेन एक.रूपेण निश्चयेन विना स्थिति: ।

zAzvatena eka.rUpeNa nizcayena vinA sthiti: |

येन सा चित्तम् इत्य् उक्ता तस्माज् जातिम् इदम् जगत् ॥३।९६।३९॥

yena sA cittam iti uktA tasmAt jAtim idam jagat ||3|96|39||

the state without conviction of eternal single form

is called "chitta.Affection"

the affective mind

This world's a production from That

zAzvatena eka.rUpeNa nizcayena vinA sthiti: a state without eternally.singular certainty that is the "singularity" that scientists propose as the origin of the Big Bang—namely the paramANu =

yena sA cittam ity uktA for which reason it is called "#citta Affection" =

tasmAj jAtim idam jagat this world is a property/production from that.

*vwv. That (Consciousness) is called the mind by virtue of its existence bereft of certainty and without its eternal and singular nature. From that, this world is born.

*vwv.465/39. That (Consciousness) is called the mind by virtue of its existence bereft of certainty and without its eternal and singular nature. From that, this world is born.

*vwv. That (Consciousness) is called the mind by virtue of its existence bereft of certainty and without its eternal and singular nature. From that, this world is born.

#jAti !!!

जड.अजड.दृशोर् मध्ये दोला.रूपम् स्व.कल्पनम् ।

jaDa.ajaDa.dRzo: madhye dolA.rUpam sva.kalpanam |

यच् चितो म्लान.रूपिण्यास् तद् एतन् मन* उच्यते ॥३।९६।४०॥

yat cita: mlAna.rUpiNyA: tat etat mana* ucyate ||3|96|40||

jaDa.ajaDa.dRzo: madhye –

between

the sight of the inert & non.inert

dolA.rUpam sva.kalpanam –

is a kind of swing, ones self.assumption/conception

yat cita: mlAna.rUpiNyA which is by a weak form of Consciousness

tat etat manas ucyate that is known as this #manas Mind.

*sv.30.73 (extensive omission)

*vlm.40. The intellect hanging between its intelligence and gross objects, takes the name of the mind, when it is vitiated by its contact with outward objects.

*mlai to fade, wither. >#mlAna .adj.. faded, withered • exhausted, faded • dejected, sad, melancholy • foul, dirty (by assoc. with #mleccha) .n.. withered or faded condition, absence of brightness or lustre •.•> #mlAna•.kSINa .adj.. withering and languishing •.manas .adj.. depressed in mind, dispirited *mbh. •.sraj .adj.. having a withered or faded garland *mbh. •.vaktra .adj.. having a blackened countenance. •• #amlAna .adj.. unwithered, clean, clear; bright, unclouded (as the mind or the face) •• #AmlAna clouded [= amlAna, M.W], unclouded [Cap.] •• #mlAni –m.f.. withering, fading, decay, languishing, perishing; depression, melancholy, sadness; disappearance; foulness, filth; blackness ib.; vileness, meanness. •• #amlAni .f.. vigour, freshness; unwithering.

चिन् नि:स्पन्दो हि मलिनः कलङ्क.विकल.अन्तरम् ।

cit ni:spanda: hi malina: kalaGka.vikala.antaram |

मन* इत्य् उच्यते, राम, न जडम् न च चिन्मयाम् ॥३।९६।४१॥

mana* iti ucyate, rAma, na jaDam na ca cit.mayAm ||3|96|41||

when Consciousness,

non.vibrant,

gets contaminated

and inwardly corrupted

it is called manas.Mind,

*rAma,

which is

neither inert matter

nor a measure of Consciousness

cit ni:spanda: hi malina: kalaGka.vikala.antaram mana* iti ucyate, rAma, na jaDam na ca cit.mayAm

*vlm.41. When the action of the Intellect or the faculty of intellection, is vitiated by sensitivity, and becomes dull by reason of its inward dross; it is then styled the mind, which is neither a gross material thing, nor an intelligent spiritual principle.

*vwv.456/41. *rAma! The impure outward movement of pure consciousness, which is devoid of stain inside, is indeed called the mind. It is neither dull nor consisting of consciousness.

*jd.41 cit.ni:spanda: hi malina: the non.vibration of Consciousness, being contaminated = kalaGka.vikala.antaram impurity.corrupted.within and inwardly corrupted = mana iti ucyate rAma it is called manas.Mind, *rAma, na jaDam na ca cin.*mAyAm neither inert nor a measure of Chit Consciousness.

तस्य इमानि विचित्राणि नामानि कलितान्य् अलम् ।

tasya imAni vicitrANi nAmAni kalitAni alam |

अहम्कार.मनोनो.बुद्धि.जीव.आद्यानि इतराण्य् अपि ॥३।९६।४२॥

ahamkAra.mana: buddhi.jIva.AdyAni itarANi api ||3|96|42||

it has a great variety

of names and designations, thus:

Ahamkara Egoity,

manas.Mind, buddhi.Intellect,

Living jIva, et cætera.

tasya Of that

imAni vicitrANi nAmAni kalitAni alam are all these various names and designations

ahamkAra.mana:.buddhi.jIva.AdyAni itarANi api Ahamkara Egoity, manas.Mind, buddhi.Intellect, Living jIva, and so.on and so.forth.

*sv.30.73 (extensive omission) When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

*vlm.42. The intellectual principle is variously designated by many such names, as the mind, the understanding, the ego, and the living soul or principle of animation.

यथा गच्छति शैलू So रूपाण्य् अलम् तथैव हि ।

yathA gacchati zailUSa: rUpANi alam tathA eva hi |

मनो नामान्य् अनेकानि धत्ते कर्म.अन्तरम् व्रजत् ॥३।९६।४३॥

mana: nAmAni anekAni dhatte karma.antaram vrajat ||3|96|43||

yathA gacchati zailUSa: As an actor assumes = rUpANi alam various forms =

tathA eva hi thus also indeed manas dhatte anekAni nAmAni Manas.Mind is given more than one name karma.antaram vrajat within its karma emerging from karma to karma

*vwv.474/43. As an actor thoroughly partakes of (various) forms, just so, the mind proceeding to a different action, assumes various names.

*VA like actor goes as different forms so mind has different names depending? on karmas it does???... karma.antaram vrajat ?? *AS. karma.antaram vrajat means going from karma to akarma, i.e. doing different things. Just as an actor takes on different roles, so does the mind as it undertakes different actions.

#zailUSa m. an actor, public dancer, tumbler; the leader of a band, one who beats time (= <tAladhAraka>); a rogue +

* yathA gacchati zailUSa: As an actor assumes = rUpANi alam various forms = tathA eva hi thus also indeed manas dhatte anekAni nAmAni Manas.Mind is given more than one name karma.antaram vrajat within its karma emerging from karma to karma

चित्र.अधिकार.वशतो विचित्रा* विकृत.अभिधाः ।

citra.adhikAra.vazata: vicitrA* vikRta.abhidhA: |

यथा याति नर: कर्म.वशाद् याति तथा मनः ॥३।९६।४४॥

yathA yAti nara: karma.vazAt yAti tathA mana: ||3|96|44||

citra.adhikAra.vazatas – various.relation/government.caused = vicitrA: vikRta.abhidhA: different transformations.defined = yathA yAti nara: karma.vazAt as goes a man karma.caused = yAti tathA mana: goes thus manas.Mind

*vwv.475/44. As a man attains to various altered names on account of different duties, so, the mind attains to (various names) on account of its activities.

*sv.30.73 (extensive omission) When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

#citra adj. conspicuous, excellent • variegated, spotted, speckled (with tena or in comp.) • various, different, manifold MBh; (execution) having different varieties (of tortures) • strange, wonderful • picture/statue + *citra.various\image

#adhikAra m. authority; government, rule • reference, relation; a topic, subject + *adhikara.authority; government +

#vicitra adj. variegated • manifold, various, diverse; strange, wonderful + *vicitra.various/strange +

#vikRta adj. transformed, altered, changed; (esp.) deformed, decorated, embellished • v. darzana adj. changed in appearance; v. buddhi adj. changed in mind •• *vikRta.transformed\deformed +

*citra.adhikAra.vazatas – various.relation/government.caused = vicitrA: vikRta.abhidhA: different transformations.defined = yathA yAti nara: karma.vazAt as goes a man karma.caused = yAti tathA mana: goes thus manas.Mind

या* एताः कथिताः संज्ञा* माया राघव चेतसः ।

yA* etA: kathitA: saMjJA* mAyA rAghava cetasa: |

एता* एव अन्यथा प्रोक्ता* वादिभि: कल्पना.शतैः ॥३।९६।४५॥

etA* eva anyathA proktA* vAdibhi: kalpanA.zatai: ||3|96|45||

these Terms

which have been described by me to you, RAghava, pertain to Chetas.Sentience, the Affective Awareness

and are defined differently by adherents of hundreds of different doctrines

*jd. We find this exemplified in translations that make <saMkalpa> "desire",

alttho the term also indicates "disdain" and "indifference" also.

*vlm.45. Besides the names that I have mentioned regarding the mind, the disputants in mental philosophy, have invented many others agreeably to their diverse theories.

*jd.45 etA: saMjJA: yA: kathitA: these Terms which have been described = *mAyA rAghava cetasa: by me to you, *raghava, pertain to *chetas, the Affective Awareness = etA eva anyathA proktA these moreover otherwise are explained = vAdibhi: kalpanA.zatai: by adherents of hundreds of different doctrines.

स्वभाव.अभिमतम् बुद्धिम् आरोप्य मनसा कृताः ।

svabhAva.abhimatam buddhim Aropya manasA kRtA: |

मनो.बुद्धि.इन्द्रिय.आदीनाम् विचित्रा नाम रीतयः ॥३।९६।४६॥

mana:.buddhi.indriya.AdInAm vicitrA nAma rItaya: ||3|96|46||

svabhAva.abhimatam buddhim Aropya manasA kRtA: mana:.buddhi.indriya.AdInAm vicitrA nAmarItaya: *AB. nAmarItaya: saMjJA.bhedAs tai:

svabhAva.abhimatam buddhim Aropya having assumed the supposed nature of buddhi*Intellect =

manasA kRtA: these are made by Mind =

mana:.buddhi.indriya.AdInAm of manas*Mind, buddhi*Intellect, indriya*Organism &c. =

vicitrA: nAmarItaya: the various customary names.

*AB. nAmarItaya: saMjJA.bhedAs tai:*vlm.p.46 They have attributed many names to the mind according to the views in which they want to exhibit its nature, such as calling it intellect, understanding or sensation and so forth.

#man #abhiman #abhimata longed for • wished, desired, sasarja sakalAm sRSTim tAm tAm abhimatAm mama, y3091.015 • loved, dear • allowed • supposed, imagined • abhimatam n. desire, wish.

#Aropya to be placed or fixed in/on • to be planted VarBr2S. • to be strung (as a bow) Hariv. ; to be attributed, interposed, supplied *sarvad. • ind. p. having made to ascend or mount &c.

#nAmarIti .f.. customary name.

मनो हि जडम् अन्यस्य भिन्नम् अन्यस्य जीवत: ।

mana: hi jaDam anyasya bhinnam anyasya jIvata: |

तथा अहम्कृतिर् अन्यस्य बुद्धिर् अन्यस्य वादिनः ॥३।९६।४७॥

tathA ahamkRti: anyasya buddhi: anyasya vAdina: ||3|96|47||

manas hi jaDam anyasya

For another, Mind is mutely inert

bhinna.distinct.m anya.another/other.sya jIva.life/living.Jîiva.ta:

tathA.thus/then – ahamkRti.egotism/pride: anya.x sya

thus for another it is I.dentity

buddhi: anyasya vAdina:

buddhi.Intellect for one of another school

*vlm.p.47 One takes it as dull matter and another as the living principle. Someone calls it ego, while others apply the term understanding.

*sv.30.73 When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

अहम्कार.मनो.बुद्धि.दृष्टयः सृष्टि.कल्पनाः ।

ahamkAra.mana:.buddhi.dRSTaya: sRSTi.kalpanA: |

एक.रूपतया प्रोक्ता या माया, रघुनन्दन ॥३।९६।४८॥

eka.rUpatayA proktA yA mAyA, raghunandana ||3|96|48||

the different views of

"aham"kAra*"I"dentity,

manas*Mind,

buddhi*Intellect

are

creative formulations

they have been stated

by me

in one particular form,

Darling of the Clan

ahamkAra.mana:. the views of "aham"kAra*"I"dentity =

buddhi.dRSTaya: sRSTi.kalpanA: are creative formations =

eka.rUpatayA proktA yA *mAyA they have been stated by me in one particular form, = raghunandana Darling of the Clan! * so "aham"kAra*"I"dentity may be called "egoity" or "ego", and *rAma may be *rAghava or *raghu.nandana

*vlm.48. I have told you, Ráma that egoism, mind and the light of understanding, together with the volition of creation, are but different properties of the one and same internal principle. (Ego .the subjective, mind the motive, understanding,. the thinking, and the volitive powers, all relate to the same soul. All these are different faculties having the one and same common root—the one universal soul).

*ahamkAra.mana:.buddhi.dRSTaya: the views of "aham"kAra*"I"dentity = sRSTi.kalpanA: are creative formations = eka.rUpatayA proktA yA *mAyA they have been stated by me in one particular form, = raghunandana Darling of the Clan! * so "aham"kAra*"I"dentity may be called "egoity" or "ego", and *rAma may be *rAghava or *raghu.nandana.

नैयायिकैर् इतरथा तादृशै: परिकल्पिताः ।

naiyAyikai: itarathA tAdRzai: parikalpitA: |

अन्यथा कल्पिताः सांख्यैश् चार्वाकैर् अपि च अन्यथा ॥३।९६।४९॥

anyathA kalpitA: sAMkhyai: cArvAkai: api ca anyathA ||3|96|49||

naiyAyikai: itarathA by nyAya.Logicians otherwise =

tAdRzai: parikalpitA: anyathA kalpitA: sAMkhyai: cArvAkai: api ca anyathA

*vwv.500/49. They are determined in another manner by logicians and the like, considered in a different manner by the followers of the SAnkhya philosophy and otherwise by the #cArvAka.s (or the atheistic and materialistic philosophers).

* Khare – Having pointed out how, in his opinion on the nature of the mind, he differs from the points of view of the ‘Naiyāyikas Sāmkhyas, Cārvākas, Jaiminiyas, Ārhatas, Bauddhas, Vaiśesikas, and Pāñca.ratras, etc.' (YV 3.96. 49.50), he adds : “All these various doctrines arising at different times and in different countries, however, lead to the same Supreme Truth, like the many different paths leading travelers from different places to the same city. It is ignorance of the absolute truth and the misunderstanding of the different doctrines that cause their followers to quarrel with one another with bitter animosity. They consider their own particular dogmas to be the best, as every traveler may think, though wrongly, his own path to be the only and the best path (YV 3.96.51.53).” Again note that these passages from YV are essentially, with minor variants, same as passages in MU 3.96.49.53).

#cArvAka.: N. of a materialistic philosopher (whose doctrines are embodied in the bArhaspatya.sUtras) Veda7ntas. S3i1l. Ra1jat. iv, 345 Prab.Madhus. A rAkSasa (friend of duryodhana, who took the shape of a mendicant Brahman, when yudhiSThira entered hAstina.pura in triumph, and reviled him, but was soon detected and killed by the real Brahmans) MBh. i, 349 ; ix, 3619 ; I, 1414

जैमिनीयैश् च अर्हतैश् च बौद्धैश् वैशेषिकैस् तथा ।

jaiminIyai: ca arhatai: ca bauddhai: vaizeSikai: tathA |

अन्यैर् अपि विचित्रैस् तैः पाञ्च.रात्र.आदिभिस् तथा ॥३।९६।५०॥

anyai: api vicitrai: tai: pAJca.rAtra.Adibhi: tathA ||3|96|50||

jaiminIyai: ca arhatai: ca

bauddhai: vaizeSikai: tathA by bauddha.Buddhists =

anyai: api by others too =

vicitrai: tai: pAJca.rAtra.Adibhi: tathA

सर्वैः एव च गन्तव्यम् तैः पदम् परमार्थिकम् ।

sarvai: eva ca gantavyam tai: padam paramArthikam |

विचित्रम् देश.काल.उत्थैः परम् एकम् इव अध्व.गैः ॥३।९६।५१॥

vicitram deza.kAla.utthai: param ekam iva adhva.gai: ||3|96|51||

for all of them

what is to come

a State

in the Higher Sense

a wonder

for those transcending Place* and Time

the absolute is only one

for such travelers

sarvai: eva ca gantavyam = tai: padam paramArthikam = vicitram deza.kAla.utthai: = param ekam iva adhva.gai:

* #deza is "space" only in a limited sense,

something contained or bounded.

I reserve "Space" for *AkAsha,

which is ananta.boundless.

*vlm.51. All these various doctrines, arising at different times and in distant countries, leat at last to the same supreme Being, like the very many different ways, leading their passengers to the same imperial city.

*jd.51 sarvai: and by all those = eva ca gantavyam what is to come = a State in the Higher Sense a wonder = deza.kAla.utthai: transcending Place and Time = param ekam iva by the travelers.

अज्ञानात् परमार्थस्य विपरीत.अवबोधत: ।

ajJAnAt paramArthasya viparIta.avabodhata: |

केवलम् विवदन्त्य् एते विकल्पैर् त्यैर् आरुरुक्षवः ॥३।९६।५२॥

kevalam vivadanti ete vikalpai: ArurukSava: ||3|96|52||

ajJAnAt paramArthasya from ignorance of the highest truth =

viparIta.avabodhata: kevalam vivadanti ete vikalpai: ArurukSava:

viparita

avabodha

vivat

vikalpa

ArurukSu

स्व.मार्गम् अभिशंसन्ति वादिनश् चित्रया दृशा ।

sva.mArgam abhizaMsanti vAdina: citrayA dRzA |

विचित्र.देश.काल.उत्था* मार्गम् स्वम् पथिका* इव ॥३।९६।५३॥

vicitra.deza.kAla.utthA: mArgam svam pathikA: iva ||3|96|53||

the dogmatists praise their own path

according to their diverse views,

just as a a traveler chooses

his roat according.with the way he wants to go

sva.mArgam abhizaMsanti They praise their own path

vAdina: citrayA dRzA according.to the differing view of the disputant

mArgam svam pathikA iva as a traveler his own roat

vicitra.deza.kAla.utthA according.to different time and place.

sva.mArgam abhizaMsanti = vAdina: citrayA dRzA = vicitra.deza.kAla.utthA* = mArgam svam pathikA* iva

*sv.30.73 When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

तैर् मिथ्या, राघव, प्रोक्ताः कर्म.मानस.चेतसाम् ।

tai: mithyA, rAghava, proktA: karma.mAnasa.cetasAm |

स्व.विकल्प.अर्पितैर् अर्थैः स्वाः स्वा* वैचित्र्य.युक्तयः ॥३।९६।५४॥

sva.vikalpa.arpitai: arthai: svA: svA* vaicitrya.yuktaya: ||3|96|54||

tai: mithyA, rAghava, proktA: karma.mAnasa.cetasAm sva.vikalpa.arpitai: arthai:

svA: svA* vaicitrya.yuktaya:

*VA by them, false words, production of minds, for their own variable goals, their own diverse logic is employed?

यथा एव पुरुषः स्नान.दान.अदान.आदिकाः क्रियाः ।

yathA eva puruSa: snAna.dAna.adAna.AdikA: kriyA: |

कुर्वन् तत्.कर्तृ.वैचित्र्यम् एति तद्वद् इदम् मनः ॥३।९६।५५॥

kurvan tat.kartR.vaicitryam eti tadvat idam mana: ||3|96|55||

yathA eva puruSa: just like a person

kurvan tat.kartR.vaicitryam doing these various offices

snAna.dAna.AdAna.AdikA: kriyA: his activities like Bath, giving, and taking

eti tadvat idam mana: so the mind goes that way

...

*vwv.476/55. As a man, performing actions such as bathing, giving and taking, attains to the peculiarity of the doer of such acts, so, this mind (assumes different characteristics).

*VA like man, who does actions of bathing, giving or non.giving etc, variously becomes (corresponding) doer, so like this is the mind. *AS. I agree, provided you have continued the sentence into the next verse.

*vlm.55. The mind receives its various names from its different functions as a man is called a Snataka or early bather, and a dátá—.donor, from his acts of sacred oblations and religious gifts.

विचित्र.कार्य.वशतो नाम.भेदेन कर्तृता ।

vicitra.kArya.vazata: nAma.bhedena kartRtA |

मनः सम्प्रोच्यते जीव.वासना.कर्म.नामभि: ॥३।९६।५६॥

mana: samprocyate jIva.vAsanA.karma.nAmabhi: ||3|96|56||

because of various actions,

the doer gets distinctive names:

and so the Mind may be known as

#vAsanA, jIva, or *karma.

vicitra.kArya.vazato According to its various actions

nAma.bhedena kartRtA by distinctive names the doer

mana: samprocyate the Mind is described

jIva.vAsanA.karma.nAmabhi: as Living*jIva, #vAsanA, or *karma

*sv.30.73 When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

चित्तम् एव इदम् अखिलम् सर्वेण एव अनुभूयते ।

cittam eva idam akhilam sarveNa eva anubhUyate |

अ.चित्तो हि नरो लोकम् पश्यन्न् अपि न पश्यति ॥३।९६।५७॥

a.citta: hi nara: lokam pazyan* api na pazyati ||3|96|57||

cittam eva idam akhilam The #citta Affection is all this

sarveNa eva anubhUyate by all it is thus become

a.citto hi naro lokam pazyann absent #citta a person seeing the world

api na pazyati nevertheless does not see it

*vlm.57. The mind is said to be the heart also, which is perceived by every body to reside within himself. A man without the heart, has no feeling nor sensation.

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा शुभ.अशुभम् ।

zrutvA spRSTvA ca dRSTvA ca bhuktvA ghrAtvA zubha.azubham |

अन्तर्.हर्षम् विषादम् च समनस्को हि विन्दति ॥३।९६।५८॥

antar.harSam viSAdam ca samanaska: hi vindati ||3|96|58||

what it has heard and touched and seen and tasted, and smelled,

and considered

fortunate or unfortunate,

inwardly joyful or grievous,

is totally the work of Mind

zrutvA spRSTvA ca dRSTvA ca = bhuktvA ghrAtvA zubha.azubham = antar.harSam viSAdam ca = samanaska: hi vindati

*AS: The feeling arises only in the mind, not in the actions! Having heard, touched, .., only one with a mind derives inner happiness or sadness.

zrutvA Having heard

spRSTvA ca and touched

dRSTvA ca and seen,

bhuktvA enjoyed/tasted,

ghrAtvA smelled, see 027, it is known as "indriya"

vimRzya ca and considered

zubha.azubham fortune and misfortune,

antar.harSam viSAdam ca inner delight or grief

samanaska: hi vindati it finds entirely/mental.

*vlm.p.58 It is the heart that feels the inner pleasure or pain derived from sight or touch, hearing or smelling, and eating and drinking of pleasurable or painful things.

*sv.30.73 (extensive omission) When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

#viSAda viṣādaḥ विषादः ¶ap Dejection, sadness, depression of spirits, grief, sorrow; मद्वाणि मा कुरु विषादम् Bv.4.41; विषादे कर्तव्ये विदधति जडाः प्रत्युत मुदम् Bh.3.25; VR.8.54; Ś.4.16.; • Disappointment, despondency, despair; विषाद.लुप्त.प्रतिपत्ति सैन्यम् VR.3.4; (विषादश्चेतसो भङ्ग उपायाभावनाशयोः).; • Languor, drooping state; दोर्विषादः Māl.2.5.; • Dulness, stupidity, insensibility; शास्त्रविददृष्ट.कर्माकर्मसु विषादं गच्छेत् Kau. A. • viSAdavan full of melancholy.

आलोक* इव रूपाणाम् अर्थानाम् कारणम् मनः ।

Aloka* iva rUpANAm arthAnAm kAraNam mana: |

बध्यते बद्ध.चित्तो हि मुक्त.चित्तो हि मुच्यते ॥३।९६।५९॥

badhyate baddha.citta: hi mukta.citta: hi mucyate ||3|96|59||

just.as light is for forms,

Mind is the cause for things

bound by a binding Affection,

by free Affection it is freed

Aloka.x * iva rUpa.x ANAm = artha.x AnAm kAraNa.x m mana.x : = badhya.x te baddha.x citta.x : hi.x = mukta.x citta.x : hi.x mucya.x te

*vlm.p.59 As light shows the colors of things to sight, so the mind is the organ that reflects and shows the sensations of all sensible objects in the head.

*sv. When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

तज् जडानाम् परम् विद्धि जडम् येन उच्यते मनः ।

tat jaDAnAm param viddhi jaDam yena ucyate mana: |

न च अवगच्छति जडम् मनो यस्य हि मुच्यते ॥३।९६।६०॥

na ca avagacchati jaDam mana: yasya hi mucyate ||3|96|60||

tat jaDAnAm param viddhi – know that one among the Dull =

jaDam yena ucyate mana: the Dull one which is meant by "Mind" =

na ca avagacchati jaDam – nor undergoing the Dull is =

mana: yasya hi mucyate – for one whose Mind is freeing

*VA know, mind is called most inert of inerts, and it is not inert, being conscious. what do words yena and yasya refer to? *AS: Know (viddhi) that it (tad) is ultimate stupidity (jaDAnAm param) of one who calls it just inert (yena mana: jaDam ucyate). Also, one whose mind is active (yasya mana: hi cetanam), he does not experience inertness (na ca jaDam avagacchati).

*vlm.p.60 Whoever thinks the mind is a dull material substance, or whose gross understanding cannot understand the nature of consciousness, is the dullest of beings.

*vlm.60. Know him as the dullest of beings, who thinks the mind to be a dull material substance; and whose gross understanding cannot understand the nature of the Intellect.

#para x • param.x

न चेतनम् न च जडम् यद् इदम् प्रोत्थितम् मनः ।

na cetanam na ca jaDam yat idam pra.utthitam mana: |

विचित्र.सुख.दु:ख.ईहम् जगद् अभ्युदितम् तदा ॥३।९६।६१॥

vicitra.sukha.du:kha.Iham jagat abhyuditam tadA ||3|96|61||

Neither conceptual nor substantial

this

(that is called manas.Mind)

as the various activities of pleasure and sorrow =

jagat abhyuditam tadA then spring.forth as the world.

*VA mind is not conscious nor inert, it is what which appears here as various joys and griefs leading to appearance of world. •• *jd. vicitra.sukha.du:kha=Iham The compound ends in *Iha, rather than *iha. •• *AS. As this mind, which is neither (fully) inert nor (fully) active acquires various desires leading to happiness or unhappiness, the world arises. Thus, the mental desires/images generate the visible world.

*i #iha ind. (fr. pronom. base <i>) in this place , here • to this place • in this world • in this book or system • in this case (e.g. *tena iha na} , "therefore not in this case" i.e. the rule does not apply here) ; now , at this time RV. &c. + #Iha *iiha m. attempt (see #Urdhva.Iha) •• #IhA *iihA f. effort , exertion , activity MBh.R.&c. •• request , desire , wish R.MBh. &c.

*na cetanam na ca jaDam neither conceptual nor substantial = yat idam protthitam mana: is this that's called manas.Mind. + vicitra.sukha.du:kha=Iham the various activities of pleasure and sorrow =

jagat abhyuditam tadA then spring.forth as the world.

एक.रूपे हि मनसि संसार: प्रविलीयते ।

eka.rUpe hi manasi saMsAra: pra.vilIyate |

उप.आविलम् कारणम् तैर् भ्रान्त्या जगद् उप.स्थितम् ॥३।९६।६२॥

upa.Avilam kAraNam tai: bhrAntyA jagat upa.sthitam ||3|96|62||

eka.rUpe hi manasi for when the mind is One.form =

saMsAra: pra.vi.lIyate – the world is subsumed =

upAvila.x m kAraNa.x m tai:.x

bhrAntyA.x jagat.x upasthita.x m

*VA for saMsara is dissolved in mind, (which is) in non.dual state,

= eka.rUpe hi manasi saMsAra: pra.vi.lIyate upAvilam kAraNam tai: bhrAntyA jagat upasthitam ||

अजडम् हि मनो राम संसारस्य न कारणम् ।

a.jaDam hi mana:, rAma, saMsArasya na kAraNam |

जडम् च उपल*धर्म अपि संसारस्य न कारणम् ॥३।९६।६३॥

jaDam ca upala.dharmA api saMsArasya na kAraNam ||3|96|63||

a.jaDam hi manas rAma For non.inert Mind, RAma, is = saMsArasya na kAraNam not the cause of the SamsAra.Convolution = jaDam ca and then inert =

upala.dharma api even the quality of stone =

saMsArasya na kAraNam is not the cause of the saMsAra.Convolution

tho manas.Mind is not inert, RAma, it's not the cause of this saMsAra

even when it is inert—dumb as a stone—it is not the cause of this saMsAra

*VA for, Rama, non.inert mind is not a cause of saMsara and inert stone, by its nature, is not cause of saMsara. *AS: Here the above point is restated that mind cannot be the cause, whether you consider it as jaDa or ajaDa.

न चेतनम् न च जडम् तस्माज् जगति, राघव ।

na cetanam na ca jaDam tasmAt jagati, rAghava |

मनः कारणम् अर्थानाम् रूपाणाम् इव भासनम् ॥३।९६।६४॥

mana: kAraNam arthAnAm rUpANAm iva bhAsanam ||3|96|64||

na cetanam na ca jaDam (Although) neither sentient nor inert =

tasmAt jagati rAghava therefore in the world, RAghava, =

mana: kAraNam arthAnAm manas.Mind is the cause of meaning/purpose/things =

rUpANAm iva bhAsanam just.as light/radiance (is the cause) of forms

*VA because of this, in this world, O Rama, mind is not conscious nor inert cause of objects, like light (is not the cause of material) forms?? *AS. The mind, whether inert or active, is not the cause of perception like illumination makes appearance visible. • I see the meaning differently from the commentary. If you shine light on something red, you see the redness. But this means the redness is already there, and the light only lets you see it. But the world is not supposed to be real anyway(:.))

*na cetanam na ca jaDam (Although) neither sentient nor inert = tasmAt jagati rAghava therefore in the world, RAghava, = mana: kAraNam arthAnAm manas.Mind is the cause of meaning/purpose/things = rUpANAm iva bhAsanam just.as light/radiance (is the cause) of forms. .64. .न चेतनं न च जडम् (Although) neither sentient nor inert = तस्मात् जगति राघव therefore in the world, RAghava, =

मनः कारणम् अर्थानाम् manas.Mind is the cause of meaning/purpose/things = रूपाणाम् इव भासनम् just.as light/radiance (is the cause) of forms. .64.

चित्ताद् ऋते ऽन्यद् यद्य् अस्ति तद् अचित्तस्य किम् जगत् ।

cittAt Rte anyat yadi asti tat acittasya kim jagat |

सर्वस्य भूत.जातस्य समग्रम् प्रविलीयते ॥३।९६।६५॥

sarvasya bhUta.jAtasya samagram pravilIyate ||3|96|65||

other than citta.affective.mind.At Rte anyat.another yadi.if asti.existing/being / tad.that.one of citta.Affective.mind.sya kim.??/what/why jagat.going/world= of sarva.all/every.sya bhUta.what.has.become/being/spirit.jAta.born.sya \ samagra*.m pravilIyat.*e

samagra

pravilIyat

pravilIyan

*sv.30.73 (extensive omission) When it thinks "I am bound" there is bondage; when it thinks "I am free" there is freedom.

*vlm.65. For where there is no mind, there is no perception of the outer world, nor does dull matter know of the existence of anything; but everything is extinct with the extinction of the mind. (A deat body like a dull block, is insensible of every thing).

*VA if it were something besides attention of the mind, what is world in the absence of mind? entirety of everything and of all kinds of beings disappears completely. .rAS.If there is something in existence separately from the mind, then why would the world completely vanish for everyone whose mind dissolves? The point being made is that if world hat a separate existence, then it would continue to be experienced without the intervention of the mind.

#anyat !!!

#yadi !!!

नाना.कर्म.वशावेशान् मनो नाना.अभिधेयताम् ।

nAnA.karma.vazAvezAn mana: nAnA.abhidheyatAm |

एकम् विचित्रताम् एति कालो नाना यथा.ऋतुभि: ॥३।९६।६६॥

ekam vicitratAm eti kAla: nAnA yathA.Rtubhi: ||3|96|66||

nAnA.karma.vaza.AvezAn ??? .vezAt

them various.karma.force.infected things =

manas.Mind

nAnA.abhidheyatAm to being variously expressed

ekam vicitratAm eti 1 goes to variety =

kAla: nAnA yathartubhi: at various times according with the season

*vlm.66. The mind has a multiplicity of synonyms, varied by its multifarious avocations; as the one continuous duration undergoes a hundred homonyms, by the variations of its times and seasons.

विश् #viz #Aviz #Aveza – m. joining one's self Ka1tyS3r. ; entering, entrance, taking possession of MBh. &c. ; absorption of the faculties in one wish or idea, intentness, devotedness to an object BhP. ; demoniacal frenzy, possession, anger, wrath Ba1lar. Ka1d. ; pride, arrogance L. ; indistinctness of idea, apoplectic or epileptic giddiness L. +

यदि नाम अ.मनस्कारम् अहम्कार.इन्द्रिय.क्रियाः ।

yadi nAma a.manaskAram ahamkAra.indriya.kriyA: |

क्षोभयन्ति शरीरम् तत् सन्तु जीव.आदयः किल ॥३।९६।६७॥

kSobhayanti zarIram tat santu jIva.Adaya: kila ||3|96|67||

yadi nAma a.manaskAram if indeed not a mental function =

ahamkAra.indriya.kriyA: the sensual activities of "I"dentity +

kSobhayanti zarIram trouble the body =

tat santu jIva.Adaya: kila that jIva & hir like are. OK...

*VA if mind is not creator of names, names are of creation of ego and senses, then jivas etc must exist in highest??? about body and trembling I did not get, and argument is not very clear.

*vlm.67. If egoism is not granted to be a mental action, and the sensations be reckoned as actions of the body; yet its name of the living principle, answers for all the acts of the body and mind.

दर्शनेषु तु ये प्रोक्ता* भेदा* मनसि तर्कत: ।

darzaneSu tu ye proktA* bhedA* manasi tarkata: |

क्वचित् क्वचिद् वाद.करैर् अपवाद.करैः किल ॥३।९६।६८॥

kvacit kvacit vAda.karai: apavAda.karai: kila ||3|96|68||

...

darzaneSu tu But in different philosophic Schools ye proktA: bhedA: manasi tarkata: the distinctions of Mind that are proffered logically kvacit kvacid whatever wherever they may be vAda.karai: apavAdak.arai: kila with all their arguments and counter.arguments …

*vlm.68. Whatever varieties are mentioned of the mind, by the reasonings of different systems of philosophy, and sometimes by the advocates of an opinion, and at others by their adversaries:—

*VA but in philosophycal systems difference in mind is declared by speculators, who anywhere quarell and discuss and refute (amongst themselves) *AS: Serious typo: bhedAM. bhedA Wherever variations of the mind concept are enunciated in the philosophical systems by reasoning of argumentative people (vAdaiH), they are really false speakers (apavAdakarai: kila).

* darzaneSu tu But in different philosophic Schools ye proktA: bhedA: manasi tarkata: the distinctions of Mind that are proffered logically kvacit kvacid whatever wherever they may be vAda.karai: apavAdak.arai: kila with all their arguments and counter.arguments …

ते हि राम न बुध्यन्ते विशिष्यन्ते न च क्वचित् ।

te hi rAma na budhyante viziSyante na ca kvacit |

सर्वा* हि शक्तयो देवे विद्यन्ते सर्वगा* यत: ॥३।९६।६९॥

sarvA: hi zaktaya: deve vidyante sarvagA: yata: ||3|96|69||

they/for.you indeed, Râma, are not being.realized / viziSyan.being.distinguished.te na.no/not. ca.and/also kvacit.somewhere/wherever = sarva.all/every.A: hi.for/since.zakti.power/ability.s.aya: in a deva.God/deity.e =

they are vidyan.known.to.be+te sarvaga.everywhere.going/omnipresent+ yata:.from.which/whence+

*vlm.69. They are neither intelligible nor distinguishable from one another, except that they are all powers of the self.same mind; which like the profluent sea, pours its waters into innumerable outlets.

*jd. var. (source ???) te hi rAma na budhyante viziSyante na ca kvacit | sarvasya bhUtajAtasya samagram pravilIyate ||3|96|69||

*VA these, O Rama, are not awakened and not different (from each other) anyhow,

for all powers are are known in god, as He is all.pervading.

*AS. They, O Rama, cannot be made to understand or modify (their arguments). (They are so mislaid by their mind) because the god called mind possesses all kinds of powers, (including delusions.) In this and previous, I am paraphrasing AB commentary. I hat a different explanation, but after further thought, I came to agree with AB.

* te.they/you hi.for/indeed. , Râma, na.no/not budhyan.being.realized.te / viziSyan.being.distinguished.te na.no/not. ca.and/also kvacit.somewhere/wherever = sarva.all/every.A: hi.for/since.zakti.power/ability.s.aya: in a deva.God/deity.e = they are vidyan.known.to.be+te sarvaga.everywhere.going/omnipresent+ yata:.from.which/whence+

यदैव खलु शुद्धायाम् मनाग् अपि हि संविदः ।

yadA eva khalu zuddhAyAm manAk api hi saMvida: |

जडा एव शक्तिर् उदिता तदा वैचित्र्यम् आगतम् ॥३।९६।७०॥

jaDA eva zakti: uditA tadA vaicitryam Agatam ||3|96|70||

when/where quite surely in the pure/clear

manAgapi.even.a.bit hi.for/since saMvid.awareness.a: just a bit of saMvid Awareness = dense/inert eva.even/only/indeed quite thick/material \ zakti.power/ability: udita.upcome/arisen.A is the shakti.Power arisen \

then diversity is forthcoming

*vwv.1125/70 Only when the power of Pure Consciousness is manifested even a little, as if it were material, then indeed does the variety (of worldly objects) arise.

*VA surely, when of pure (consciousness) arises even a little knowing power as if of inertness, then variety appears. *AS. He is now explaining how the variety of false ideas can flourish. Whenever, the pure intelligence (zuddhA saMvit) develops even a tinge of material nature (jaDeva zakti: uditA), variety of results arise.

*vlm.70. As soon as men began to attribute—materialistic powers and force to the nature of the pure (immaterial) consciousness, they fell into the error of these varieties of their own making.

* yadA.when/where eva.even/only/indeed khalu.!surely zuddha.pure/clear.AyAm when only surely in the pure / manAgapi.even.a.bit hi.for/since saMvid.awareness.a: just a bit of saMvid Awareness = jaDa.dense/inert eva.even/only/indeed quite thick/material \ zakti.power/ability: udita.upcome/arisen.A is the shakti.Power arisen \ tadA.then/there vaicitrya.variety/diversity*.m Agatam then diversity is forthcoming

ऊर्ण.नाभाद् यथा तन्तुर् जायते चेतनाज् जड: ।

UrNa.nAbhAt yathA tantu: jAyate cetanAt jaDa: |

नित्य.प्रबुद्धात् पुरुषाद् ब्रह्मण: प्रकृतिस् तथा ॥३।९६।७१॥

nitya.prabuddhAt puruSAt brahmaNa: prakRti: tathA ||3|96|71||

UrNa.nAbhAt yathA tantu: like the threat from a spider

jAyate cetanAt jaDa: is born from affectivity thickening

nitya.prabuddhAt puruSAt from the ever.awake puruSha.Person

brahmaNa: prakRti: tathA from brahma prakRti.Nature thus

UrNa*.nAabha*.At yathA tantu*: As the thread from a spider jAyate* cetana.affective.sentience,At jaDa.dense/inert: the Jada Inert arises from Cetana Sentience nitya.eternal/constant.prabuddha*.At puruSa.Person.At

from natural awakening of the Purusha Person brAhmaNas.Brahman Immensity prakRti.primal.nature/inactivity: tathA.thus

thus is the Prakrti Nature in the Brahman Immensity.

UrNa

nAabha

tantu

jAyate

prabuddha

*vwv. 1127/71. As a senseless web is produced from a living spider, so does #prakRti (or Nature) originate from #brahman, the Supreme Being, which is eternally awakened (or conscious).

*vlm.71. As the spider lets out its threat from itself, it is in the same manner that the inert has sprung from the intellect, and matter has come into existence from the ever active spirit of of Brahma. (The Sruti says:—Every thing comes out of the spirit as the threat from the spider, the hairs and nails from the animal body, and as rocks and vegetables springing from the earth).

* UrNa.nAbhAt yathA tantu: As the threat from a spider jAyate cetanAt jaDa: the Jada Inert arises from Cetana Sentience nitya.prabuddhAt puruSAt from natural awakening of the Purusha Person

brahmaNa: prakRti: tathA thus is the Prakrti Nature in the Brahman Immensity.

अविद्या.वशतश् चित्त.भावनाः स्थितिम् आगताः ।

avidyA.vazata: citta.bhAvanA: sthitim AgatA: |

चिति पर्याय.शब्दा* हि भिन्नास् ते न इह वादिनाम् ॥३।९६।७२॥

citi paryAya.zabdA* hi bhinnA: te na iha vAdinAm ||3|96|72||

avidyA.vaza.tas by force of avidya.Ignorance citta.bhAvanA: the sensation/feelings of #citta Affection sthitim AgatA: arrive.at a state

citi paryAya.zabdA: hi in Chit are similar words na iha bhinnA: te but not here distinguished vAdinAm by the speakers

*VA by the force of ignorance of the mind of speakers appear synonymous words (about the mind); for in cit difference is absent *AS. Typo which is apparently in the original too. The two words shold be joined and after a sandhi split, they become
bhinnA: tena iha. The meaning is: By influence of ignorance (of Brahman) avidyA, their mental perceptions have been solidified; so (tena) for these arguers' (vAnAm)

variant notions of cit have come about. (citi paryAya.zabdA: bhinnAH).

* avidyA.vaza.tas By force of avidyA*Ignorance = citta.bhAvanA: the sensation/feelings of #citta Affection = sthitim AgatA: arrived at a state = citi paryAya.zabdA: hi in chit*Consciousness are similar words na iha bhinnA: te but not here distinguished = vAdinAm by the speakers.

जीवो मनश् च ननु बुद्धिर् अहम्कृतिश् चेति

jIva: mana: ca nanu buddhi: ahamkRti: ceti

एवम् प्रथाम् उपगता इयम् अनिर्मला चित् ।

evam prathAm upagatA iyam a.nirmalA cit |

सा एषा उच्यते जगति चेतन.चित्त.जीव=

sA eSA ucyate jagati cetana.citta.jIva=

सम्ज्ञा=गणेन किल न अस्ति विवाद* एषः ॥३।९६।७३॥

samjJA=gaNena kila na asti vivAda* eSa: ||3|96|73||

Jîva.the.Lifer, Manas.Mind =

nanu.indeed\never

Buddhi.realizing.mind: ahamkRti.egoity: ca.and/also –

iti such Terms =

evam.so pratha*.Am upAgata.being.conditioned/having.happened/approached.A iyam.this.here a.non.nirmala.spotless.A

cit.Consciousness/Everity sa.with.eSA.she/this.here ucyat.said.to.be/called.e whin jagat.going/world.i

cetana.affective.sentience.citta.Affective.mind.Living.jIva .samjJA*.gaNa.group/troop.ena kila.indeed/of.course/for.sure.this.is na.no/t asti.existing/being vivAda* eSas.this.one

evam.so pratha*.Am upAgata.being.conditioned/having.happened/approached.A iyam.this.here a.non.nirmala.spotless.A

samjJA

vivAda

the synonyms of Mind here, I refer the reader to Roget's Thesaurus for them).

*VA surely, jiva, mind and intellect and indivituality these are expansions of impurity in cit??? which is called in world as intelligence, mind, jiva and surely here is no agreement among groups (of different philosophies), only dispuration. *AS. The cit when contaminated (with worldly ideas) has come to be regarded as life, mind, intelligence, ego and so on. So it (cit) is addressed by different terms in this world like consciousness, mind, life.form (cetana.citta.jIva) ; there is no argument about this (na asti vivAda eSa:)! Thus, the summary is that all these variant terms are really pointing to cit, but attributing various worldly properties and actions to it, thereby contaminating the true understanding.

*jd.73 jIva: manas ca The Living*jIva, manas*Mind = nanu indeed = Fr. n'est.ce pas? = buddhi: ahamkRti: ca – buddhi*Intellect, and #"aham"kAra*"I"dentity = iti such Terms = evam prathAm upagatA iyam anirmalA cit sa.eSA ucyate jagati cetana.citta.jIva.samjJA.gaNena kila na asti vivAda eSa:

•

oॐm

•

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

FM3097 THREE SPACES 1.SP18 .z27

https://www.dropbox.com/s/1ij0zw13kz1o4mu/fm3097%201.sp18%20THREE%20SPACES%20.z27.docx?dl=0

FM.3.97 THREE SPACES 1.SP18

DN3096 SOME TECHNICAL TERMS 1.SP15.17

सर्ग ३.९६

वसिष्ठ उवाच ।

vasiSTha* uvAca |

मनो हि भावना.मात्रम् भावना स्पन्द*धर्मिणी ।

mana: hi bhAvanA.mAtram bhAvanA spanda.dharmiNI |

क्रिया तद् भाविता.रूपम् फलम् सर्वो ऽनुधावति ॥३।९६।१॥

kriyA tat bhAvitA.rUpam phalam sarva: anudhAvati ||3|96|1||

राम* उवाच ।

rAma* uvAca |

विस्तरेण मम ब्रह्मन् जडस्य अप्य् अजड.आकृते: ।

vistareNa mama brahman jaDasya api ajaDa.AkRte: |

रूपम् आरूढ.संकल्पम् मनसो वक्तुम् अर्हसि ॥३।९६।०२॥

rUpam ArUDha.saMkalpam manasa: vaktum arhasi ||3|96|2||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

अनन्तस्य आत्म.तत्त्वस्य सर्व.शक्तेर् महात्मनः ।

anantasya Atma.tattvasya sarva.zakte: mahAtmana: |

संकल्प.शक्ति=रचितम् यद् रूपम् तन् मनो विदु: ॥३।९६।०३॥

saMkalpa.zakti=racitam yat rUpam tat mana: vidu: ||3|96|3||

भावः सद्.असतोर् मध्ये नृणाम् चलति यश् चल: ।

bhAva: sat.asato: madhye nRNAm calati ya: cala: |

कलन.उन्मुखताम् यातस् तद्.रूपम् मनसो विदु: ॥३।९६।०४॥

kalana.unmukhatAm yAta: tat.rUpam manasa: vidu: ||3|96|4||

न अहम् वेद.अवभास.आत्मा कुर्वाणो ऽस्मि इति निश्चयः ।

na aham veda.avabhAsa.AtmA kurvANa: asmi iti nizcaya: |

तस्माद् एकान्त.कलनस् तद् रूपम् मनसो विदु: ॥३।९६।०५॥

tasmAt ekAnta.kalana: tat rUpam manasa: vidu: ||3|96|5||

कल्पना.आत्मिकया कर्म.शक्त्या विरहितम् मनः ।

kalpanA.AtmikayA karma.zaktyA virahitam mana: |

न सम्भवति लोके ऽस्मिन् गुण.हीनो गुणी यथा ॥३।९६।०६॥

na sambhavati loke asmin guNa.hIna: guNI yathA ||3|96|6||

यथा वह्न्य् औष्ण्ययो: सत्ता न सम्भवति भिन्नयो: ।

yathA vahni auSNyayo: sattA na sambhavati bhinnayo: |

तथैव कर्म.मनसोस् तथा आत्म.मनसोर् अपि ॥३।९६।७॥

tathA eva karma.manaso: tathA Atma.manaso: api ||3|96|7||

स्वेन एव चित्त.रूपेण कर्मणा फल*धर्मिणा ।

svena eva citta.rUpeNa karmaNA phala.dharmiNA |

संकल्प.एक.शरीरेण नाना.विस्तर.शालिना ॥३।९६।०८॥

saMkalpa.eka.zarIreNa nAnA.vistara.zAlinA ||3|96|8||

इदम् ततम् अनेक.आत्म मायामयाम् अ.कारणम् ।

idam tatam aneka.Atma mAyAmayAm a.kAraNam |

विश्वम् विगत.विन्यासम् वासना.कल्पना.आकुलम् ॥३।९६।०९॥

vizvam vigata.vinyAsam vAsanA.kalpanA.Akulam ||3|96|9||

या येन वासना यत्र सता इव आरोपिता यथा ।

yA yena vAsanA yatra satA iva AropitA yathA |

सा तेन फल.सूस् तत्र तदेव प्राप्यते तथा ॥३।९६।१०॥

sA tena phala.sU: tatra tat eva prApyate tathA ||3|96|10||

कर्म बीजम् मनःस्पन्द: कथ्यते ऽथ अनुभूयते ।

karma bIjam mana:spanda: kathyate atha anubhUyate |

क्रियास् तु विविधास् तस्य शाखाश् चित्र.फला: तरो: ॥३।९६।११॥

kriyA: tu vividhA: tasya zAkhA: citra.phalA: taro: ||3|96|11||

मनो यद् अनु.संधत्ते तत् कर्म.इन्द्रिय.वृत्तयः ।

mana: yat anu.saMdhatte tat karma.indriya.vRttaya: |

सर्वा: सम्पादयन्त्य् एतास् तस्मात् कर्म मनः स्मृतम् ॥३।९६।१२॥

sarvA: sampAdayanti etA: tasmAt karma mana: smRtam ||3|96|12||

मनो बुद्धिर् अहम्कारश् चित्तम् कर्म अथ कल्पना ।

mana: buddhi: ahamkAra: cittam karma atha kalpanA |

संसृतिर् वासना विद्या प्रयत्न: स्मृतिर् एव च ॥३।९६।१३॥

saMsRti: vAsanA vidyA prayatna: smRti: eva ca ||3|96|13||

इन्द्रियम् प्रकृतिर् माया क्रिया च इति इतरा* अपि ।

indriyam prakRti: mAyA kriyA ca iti itarA: api |

चित्रा: शब्द.उक्तयो ब्रह्मन् संसार.भ्रम.हेतवः ॥३।९६।१४॥

citrA: zabda.uktaya: , brahman, saMsAra.bhrama.hetava: ||3|96|14||

काकतलीय.योगेन त्यक्त.स्फार.दृग्.आकृते: ।

kAkatalIya.yogena tyakta.sphAra.dRk.AkRte: |

चितेश् चेत्य.अनुपातिन्या: कृताः पर्याय.वृत्तयः ॥३।९६।१५॥

cite: cetya.anupAtinyA: kRtA: paryAya.vRttaya: ||3|96|15||

राम* उवाच ।

rAma* uvAca |

परायाः संविदो ब्रह्मन् एताः पर्याय.वृत्तयः ।

parAyA: saMvida:, brahman, etA: paryAya.vRttaya: |

कल्प्यमान.विचित्र.अर्था: कथम् रूढिम् अपागताः ॥३।९६।१६॥

kalpyamAna.vicitra.arthA: katham rUDhim apAgatA: ||3|96|16||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

गता इव स.कलङ्कत्वम् कदाचित् कल्पना.आत्मकम् ।

gatA iva sa.kalaGkatvam kadA.cit kalpanA.Atmakam |

उन्मेष.रूपिणी नाना तदैव हि मनःस्थिता ॥३।९६।१७॥

unmeSa.rUpiNI nAnA tadA eva hi mana:sthitA ||3|96|17||

भावनाम् अनुसंधान* यदा निश्चित्य संस्थिता ।

bhAvanAm anusaMdhAna* yadA nizcitya saMsthitA |

तदा एषा प्रोच्यते बुद्धिर् इयत्ता.ग्रहण.क्षमा ॥३।९६।१८॥

tadA eSA procyate buddhi: iyattA.grahaNa.kSamA ||3|96|18||

यदा मिथ्या अभिमानेन सत्ताम् कल्पयति स्वयम् ।

yadA mithyA abhimAnena sattAm kalpayati svayam |

अहम्कार.अभिमानेन प्रोच्यते भव.बन्धनी ॥३।९६।१९॥

ahamkAra.abhimAnena procyate bhava.bandhanI ||3|96|19||

इदम् त्यक्त्वा इदम् आयाति बालवत् पेलवा यदा ।

idam tyaktvA idam AyAti bAlavat pelavA yadA |

विचारम् सम्परित्यज्य तदा सा चित्तम् उच्यते ॥३।९६।२०॥

vicAram sam.parityajya tadA sA cittam ucyate ||3|96|20||

यदा स्पन्द.एक*धर्मत्वात् कर्तुर् या शून्य.शंसिनि ।

yadA spanda.eka.dharmatvAt kartu: yA zUnya.zaMsini |

आधावति स्पन्द.फलम् तदा कर्म इत्य् उदाहृता ॥३।९६।२१॥

AdhAvati spanda.phalam tadA karma iti udAhRtA ||3|96|21||

काकतालीय.योगेन त्यक्त्वा एक.घन.निश्चयम् ।

kAkatAlIya.yogena tyaktvA eka.ghana.nizcayam |

यदा ईहितम् कल्पयति भावम् तेन इह कल्पना ॥३।९६।२२॥

yadA Ihitam kalpayati bhAvam tena iha kalpanA ||3|96|22||

पूर्व.दृष्टम् अदृष्टम् वा प्राग्.दृष्टम् इति निश्चयै: ।

pUrva.dRSTam adRSTam vA prAk.dRSTam iti nizcayai: |

यदैव ईहाम् विद्यते ऽन्त: तदा स्मृतिर् उदाहृता ॥३।९६।२३॥

yadA eva IhAm vidyate anta: tadA smRti: udAhRtA ||3|96|23||

यदा पदार्थ.शक्तीनाम् सम्भूक्तानाम् इव अम्बरे ।

yadA padArtha.zaktInAm sambhUktAnAm iva ambare |

वसत्य् अस्तमिता अन्या ईहा वासना इति तदा उच्यते ॥३।९६।२४॥

vasati astamitA anyA IhA vAsanA iti tadA ucyate ||3|96|24||

अस्य आत्म.तत्त्वम् विमलम् द्वितीया दृष्टिर् अङ्किता ।

asya Atma.tattvam vimalam dvitIyA dRSTi: aGkitA |

जाता ह्य् अविद्यमाना इव तदा विद्या इति कथ्यते ॥३।९६।२५॥

jAtA hi avidyamAnA iva tadA vidyA iti kathyate ||3|96|25||

स्फुरत्य् आत्म.विनाशाय विस्मारयति तत्.पदम् ।

sphurati Atma.vinAzAya vismArayati tat.padam |

मिथ्या.विकल्प.जालेन तन्.मलम् परिकल्प्यते ॥३।९६।२६॥

mithyA.vikalpa.jAlena tan.malam parikalpyate ||3|96|26||

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा विमृश्य च ।

zrutvA spRSTvA ca dRSTvA ca bhuktvA ghrAtvA vimRzya ca |

इन्द्रम् आनन्दयत्य् एषा तेन इन्द्रियम् इति स्मृतम् ॥३।९६।२७॥

indram Anandayati eSA tena indriyam iti smRtam ||3|96|27||

सर्वस्य दृश्य.जालस्य परमात्मन्य् अलक्षिते ।

sarvasya dRzya.jAlasya paramAtmani alakSite |

प्रकृतत्वेन भावानाम् लोके प्रकृतिर् उच्यते ॥३।९६।२८॥

prakRtatvena bhAvAnAm loke prakRti: ucyate ||3|96|28||

सद् असत्ताम् नयत्य् आशु सत्ताम् वा सत्त्वम् अञ्जसा ।

sat asattAm nayati Azu sattAm vA sattvam aJjasA |

सत्ता.असत्ता.विकल्पो ऽयम् तेन माया इति कथ्यते ॥३।९६।२९॥

sattA.asattA.vikalpa: ayam tena mAyA iti kathyate ||3|96|29||

दर्शन.श्रवण.स्पर्श.रसन.घ्राण=कर्मभि: ।

darzana.zravaNa.sparza.rasana.ghrANa=karmabhi: |

क्रिया इति कथ्यते लोके कार्य.कारणताम् गता ॥३।९६।३०॥

kriyA iti kathyate loke kArya.kAraNatAm gatA ||3|96|30||

चितेश् चेत्य.अनुपातिन्या गतायाः स.कलङ्कताम् ।

cite: cetya.anupAtinyA gatAyA: sa.kalaGkatAm |

प्रस्फुरत् रूप*धर्मिण्या एताः पर्याय.वृत्तयः ॥३।९६।३१॥

prasphurat rUpa.dharmiNyA etA: paryAya.vRttaya: ||3|96|31||

चित्तताम् उपयाताया* गतायाः प्रकृतम् पदम् ।

cittatAm upayAtAyA* gatAyA: prakRtam padam |

स्वैर् एव संकल्प.शतैर् भृशम् रूढिम् उपागताः ॥३।९६।३२॥

svai: eva saMkalpa.zatai: bhRzam rUDhim upAgatA: ||3|96|32||

चेतनीय.कलङ्क.अङ्काज् जाड्य.जाल.अनुपातिनी ।

cetanIya.kalaGka.aGkAt jADya.jAla.anupAtinI |

संख्या.विभाग.कलना स्व.वैकल्प.आकुला इव चित् ॥३।९६।३३॥

saMkhyA.vibhAga.kalanA sva.vaikalpa.AkulA iva cit ||3|96|33||

जीव* इत्य् उच्यते लोके मन* इत्य् अपि कथ्यते ।

jIva* iti ucyate loke mana* iti api kathyate |

चित्तम् इत्य् उच्यते सा एव बुद्धिर् इत्य् उच्यते तथा ॥३।९६।३४॥

cittam iti ucyate sA eva buddhi: iti ucyate tathA ||3|96|34||

नाना.संकल्प.कलिलम् पर्याय.निचयम् बुधाः ।

nAnA.saMkalpa.kalilam paryAya.nicayam budhA: |

वदन्त्य् अस्याः कलङ्किन्याश् च्युतायाः परमात्मनः ॥३।९६।३५॥

vadanti asyA: kalaGkinyA: cyutAyA: paramAtmana: ||3|96|35||

राम* उवाच ।

rAma* uvAca |

मनः किम् स्याज् जडम् ब्रह्मन् तथा वा अपि च चेतनम् ।

mana: kim syAt jaDam, brahman, tathA vA api ca cetanam |

इत्य् एको मम तत्त्व.ज्ञ* निश्चयो ऽन्तर् न जायते ॥३।९६।३६॥

iti eka: mama tattva.jJa* nizcaya: antar na jAyate ||3|96|36||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

मनो हि न जडम् राम न अपि चेतनताम् गतम् ।

mana: hi na jaDam, rAma, na api cetanatAm gatam |

म्लाना अजडा तदा दृष्टिर् मन* इत्य् एव कथ्यते ॥३।९६।३७॥

mlAnA a.jaDA tadA dRSTi: mana* iti eva kathyate ||3|96|37||

मध्ये सद्.असत: रूपम् प्रतिभूतम् य dx आविलम् ।

madhye sat asata: rUpam pratibhUtam yat Avilam |

जागत: कारणम् नाम तद् एतच् चित्तम् उच्यते ॥३।९६।३८॥

jAgata: kAraNam nAma tat etat cittam ucyate ||3|96|38||

शाश्वतेन एक.रूपेण निश्चयेन विना स्थिति: ।

zAzvatena eka.rUpeNa nizcayena vinA sthiti: |

येन सा चित्तम् इत्य् उक्ता तस्माज् जातिम् इदम् जगत् ॥३।९६।३९॥

yena sA cittam iti uktA tasmAt jAtim idam jagat ||3|96|39||

जड.अजड.दृशोर् मध्ये दोला.रूपम् स्व.कल्पनम् ।

jaDa.ajaDa.dRzo: madhye dolA.rUpam sva.kalpanam |

यच् चितो म्लान.रूपिण्यास् तद् एतन् मन* उच्यते ॥३।९६।४०॥

yat cita: mlAna.rUpiNyA: tat etat mana* ucyate ||3|96|40||

चिन् नि:स्पन्दो हि मलिनः कलङ्क.विकल.अन्तरम् ।

cit ni:spanda: hi malina: kalaGka.vikala.antaram |

मन* इत्य् उच्यते, राम, न जडम् न च चिन्मयाम् ॥३।९६।४१॥

mana* iti ucyate, rAma, na jaDam na ca cit.mayAm ||3|96|41||

तस्य इमानि विचित्राणि नामानि कलितान्य् अलम् ।

tasya imAni vicitrANi nAmAni kalitAni alam |

अहम्कार.मनोनो.बुद्धि.जीव.आद्यानि इतराण्य् अपि ॥३।९६।४२॥

ahamkAra.mana: buddhi.jIva.AdyAni itarANi api ||3|96|42||

यथा गच्छति शैलू So रूपाण्य् अलम् तथैव हि ।

yathA gacchati zailUSa: rUpANi alam tathA eva hi |

मनो नामान्य् अनेकानि धत्ते कर्म.अन्तरम् व्रजत् ॥३।९६।४३॥

mana: nAmAni anekAni dhatte karma.antaram vrajat ||3|96|43||

चित्र.अधिकार.वशतो विचित्रा* विकृत.अभिधाः ।

citra.adhikAra.vazata: vicitrA* vikRta.abhidhA: |

यथा याति नर: कर्म.वशाद् याति तथा मनः ॥३।९६।४४॥

yathA yAti nara: karma.vazAt yAti tathA mana: ||3|96|44||

या* एताः कथिताः संज्ञा* माया राघव चेतसः ।

yA* etA: kathitA: saMjJA* mAyA rAghava cetasa: |

एता* एव अन्यथा प्रोक्ता* वादिभि: कल्पना.शतैः ॥३।९६।४५॥

etA* eva anyathA proktA* vAdibhi: kalpanA.zatai: ||3|96|45||

स्वभाव.अभिमतम् बुद्धिम् आरोप्य मनसा कृताः ।

svabhAva.abhimatam buddhim Aropya manasA kRtA: |

मनो.बुद्धि.इन्द्रिय.आदीनाम् विचित्रा नाम रीतयः ॥३।९६।४६॥

mana:.buddhi.indriya.AdInAm vicitrA nAma rItaya: ||3|96|46||

मनो हि जडम् अन्यस्य भिन्नम् अन्यस्य जीवत: ।

mana: hi jaDam anyasya bhinnam anyasya jIvata: |

तथा अहम्कृतिर् अन्यस्य बुद्धिर् अन्यस्य वादिनः ॥३।९६।४७॥

tathA ahamkRti: anyasya buddhi: anyasya vAdina: ||3|96|47||

अहम्कार.मनो.बुद्धि.दृष्टयः सृष्टि.कल्पनाः ।

ahamkAra.mana:.buddhi.dRSTaya: sRSTi.kalpanA: |

एक.रूपतया प्रोक्ता या माया, रघुनन्दन ॥३।९६।४८॥

eka.rUpatayA proktA yA mAyA, raghunandana ||3|96|48||

नैयायिकैर् इतरथा तादृशै: परिकल्पिताः ।

naiyAyikai: itarathA tAdRzai: parikalpitA: |

अन्यथा कल्पिताः सांख्यैश् चार्वाकैर् अपि च अन्यथा ॥३।९६।४९॥

anyathA kalpitA: sAMkhyai: cArvAkai: api ca anyathA ||3|96|49||

जैमिनीयैश् च अर्हतैश् च बौद्धैश् वैशेषिकैस् तथा ।

jaiminIyai: ca arhatai: ca bauddhai: vaizeSikai: tathA |

अन्यैर् अपि विचित्रैस् तैः पाञ्च.रात्र.आदिभिस् तथा ॥३।९६।५०॥

anyai: api vicitrai: tai: pAJca.rAtra.Adibhi: tathA ||3|96|50||

सर्वैः एव च गन्तव्यम् तैः पदम् परमार्थिकम् ।

sarvai: eva ca gantavyam tai: padam paramArthikam |

विचित्रम् देश.काल.उत्थैः परम् एकम् इव अध्व.गैः ॥३।९६।५१॥

vicitram deza.kAla.utthai: param ekam iva adhva.gai: ||3|96|51||

अज्ञानात् परमार्थस्य विपरीत.अवबोधत: ।

ajJAnAt paramArthasya viparIta.avabodhata: |

केवलम् विवदन्त्य् एते विकल्पैर् त्यैर् आरुरुक्षवः ॥३।९६।५२॥

kevalam vivadanti ete vikalpai: ArurukSava: ||3|96|52||

स्व.मार्गम् अभिशंसन्ति वादिनश् चित्रया दृशा ।

sva.mArgam abhizaMsanti vAdina: citrayA dRzA |

विचित्र.देश.काल.उत्था* मार्गम् स्वम् पथिका* इव ॥३।९६।५३॥

vicitra.deza.kAla.utthA: mArgam svam pathikA: iva ||3|96|53||

तैर् मिथ्या, राघव, प्रोक्ताः कर्म.मानस.चेतसाम् ।

tai: mithyA, rAghava, proktA: karma.mAnasa.cetasAm |

स्व.विकल्प.अर्पितैर् अर्थैः स्वाः स्वा* वैचित्र्य.युक्तयः ॥३।९६।५४॥

sva.vikalpa.arpitai: arthai: svA: svA* vaicitrya.yuktaya: ||3|96|54||

यथा एव पुरुषः स्नान.दान.अदान.आदिकाः क्रियाः ।

yathA eva puruSa: snAna.dAna.adAna.AdikA: kriyA: |

कुर्वन् तत्.कर्तृ.वैचित्र्यम् एति तद्वद् इदम् मनः ॥३।९६।५५॥

kurvan tat.kartR.vaicitryam eti tadvat idam mana: ||3|96|55||

विचित्र.कार्य.वशतो नाम.भेदेन कर्तृता ।

vicitra.kArya.vazata: nAma.bhedena kartRtA |

मनः सम्प्रोच्यते जीव.वासना.कर्म.नामभि: ॥३।९६।५६॥

mana: samprocyate jIva.vAsanA.karma.nAmabhi: ||3|96|56||

चित्तम् एव इदम् अखिलम् सर्वेण एव अनुभूयते ।

cittam eva idam akhilam sarveNa eva anubhUyate |

अ.चित्तो हि नरो लोकम् पश्यन्न् अपि न पश्यति ॥३।९६।५७॥

a.citta: hi nara: lokam pazyan* api na pazyati ||3|96|57||

श्रुत्वा स्पृष्ट्वा च दृष्ट्वा च भुक्त्वा घ्रात्वा शुभ.अशुभम् ।

zrutvA spRSTvA ca dRSTvA ca bhuktvA ghrAtvA zubha.azubham |

अन्तर्.हर्षम् विषादम् च समनस्को हि विन्दति ॥३।९६।५८॥

antar.harSam viSAdam ca samanaska: hi vindati ||3|96|58||

आलोक* इव रूपाणाम् अर्थानाम् कारणम् मनः ।

Aloka* iva rUpANAm arthAnAm kAraNam mana: |

बध्यते बद्ध.चित्तो हि मुक्त.चित्तो हि मुच्यते ॥३।९६।५९॥

badhyate baddha.citta: hi mukta.citta: hi mucyate ||3|96|59||

तज् जडानाम् परम् विद्धि जडम् येन उच्यते मनः ।

tat jaDAnAm param viddhi jaDam yena ucyate mana: |

न च अवगच्छति जडम् मनो यस्य हि मुच्यते ॥३।९६।६०॥

na ca avagacchati jaDam mana: yasya hi mucyate ||3|96|60||

न चेतनम् न च जडम् यद् इदम् प्रोत्थितम् मनः ।

na cetanam na ca jaDam yat idam pra.utthitam mana: |

विचित्र.सुख.दु:ख.ईहम् जगद् अभ्युदितम् तदा ॥३।९६।६१॥

vicitra.sukha.du:kha.Iham jagat abhyuditam tadA ||3|96|61||

एक.रूपे हि मनसि संसार: प्रविलीयते ।

eka.rUpe hi manasi saMsAra: pra.vilIyate |

उप.आविलम् कारणम् तैर् भ्रान्त्या जगद् उप.स्थितम् ॥३।९६।६२॥

upa.Avilam kAraNam tai: bhrAntyA jagat upa.sthitam ||3|96|62||

अजडम् हि मनो राम संसारस्य न कारणम् ।

a.jaDam hi mana:, rAma, saMsArasya na kAraNam |

जडम् च उपल*धर्म अपि संसारस्य न कारणम् ॥३।९६।६३॥

jaDam ca upala.dharmA api saMsArasya na kAraNam ||3|96|63||

न चेतनम् न च जडम् तस्माज् जगति, राघव ।

na cetanam na ca jaDam tasmAt jagati, rAghava |

मनः कारणम् अर्थानाम् रूपाणाम् इव भासनम् ॥३।९६।६४॥

mana: kAraNam arthAnAm rUpANAm iva bhAsanam ||3|96|64||

चित्ताद् ऋते ऽन्यद् यद्य् अस्ति तद् अचित्तस्य किम् जगत् ।

cittAt Rte anyat yadi asti tat acittasya kim jagat |

सर्वस्य भूत.जातस्य समग्रम् प्रविलीयते ॥३।९६।६५॥

sarvasya bhUta.jAtasya samagram pravilIyate ||3|96|65||

नाना.कर्म.वशावेशान् मनो नाना.अभिधेयताम् ।

nAnA.karma.vazAvezAn mana: nAnA.abhidheyatAm |

एकम् विचित्रताम् एति कालो नाना यथा.ऋतुभि: ॥३।९६।६६॥

ekam vicitratAm eti kAla: nAnA yathA.Rtubhi: ||3|96|66||

यदि नाम अ.मनस्कारम् अहम्कार.इन्द्रिय.क्रियाः ।

yadi nAma a.manaskAram ahamkAra.indriya.kriyA: |

क्षोभयन्ति शरीरम् तत् सन्तु जीव.आदयः किल ॥३।९६।६७॥

kSobhayanti zarIram tat santu jIva.Adaya: kila ||3|96|67||

दर्शनेषु तु ये प्रोक्ता* भेदा* मनसि तर्कत: ।

darzaneSu tu ye proktA* bhedA* manasi tarkata: |

क्वचित् क्वचिद् वाद.करैर् अपवाद.करैः किल ॥३।९६।६८॥

kvacit kvacit vAda.karai: apavAda.karai: kila ||3|96|68||

ते हि राम न बुध्यन्ते विशिष्यन्ते न च क्वचित् ।

te hi rAma na budhyante viziSyante na ca kvacit |

सर्वा* हि शक्तयो देवे विद्यन्ते सर्वगा* यत: ॥३।९६।६९॥

sarvA: hi zaktaya: deve vidyante sarvagA: yata: ||3|96|69||

यदैव खलु शुद्धायाम् मनाग् अपि हि संविदः ।

yadA eva khalu zuddhAyAm manAk api hi saMvida: |

जडा एव शक्तिर् उदिता तदा वैचित्र्यम् आगतम् ॥३।९६।७०॥

jaDA eva zakti: uditA tadA vaicitryam Agatam ||3|96|70||

ऊर्ण.नाभाद् यथा तन्तुर् जायते चेतनाज् जड: ।

UrNa.nAbhAt yathA tantu: jAyate cetanAt jaDa: |

नित्य.प्रबुद्धात् पुरुषाद् ब्रह्मण: प्रकृतिस् तथा ॥३।९६।७१॥

nitya.prabuddhAt puruSAt brahmaNa: prakRti: tathA ||3|96|71||

अविद्या.वशतश् चित्त.भावनाः स्थितिम् आगताः ।

avidyA.vazata: citta.bhAvanA: sthitim AgatA: |

चिति पर्याय.शब्दा* हि भिन्नास् ते न इह वादिनाम् ॥३।९६।७२॥

citi paryAya.zabdA* hi bhinnA: te na iha vAdinAm ||3|96|72||

जीवो मनश् च ननु बुद्धिर् अहम्कृतिश् चेति

jIva: mana: ca nanu buddhi: ahamkRti: ceti

एवम् प्रथाम् उपगता इयम् अनिर्मला चित् ।

evam prathAm upagatA iyam a.nirmalA cit |

सा एषा उच्यते जगति चेतन.चित्त.जीव=

sA eSA ucyate jagati cetana.citta.jIva=

सम्ज्ञा=गणेन किल न अस्ति विवाद* एषः ॥३।९६।७३॥

samjJA=gaNena kila na asti vivAda* eSa: ||3|96|73||

॥

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

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

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

म</sp

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