fm4054 2.ja15-16 What's a samkalpa .z42
jivadas
fm4054 2.ja15-16 What's a samkalpa .z42
work in progress .v17
work in progress .v15,16
latest update:
Oॐm
How this sam.kalpa (notion, thought, idea, Concept) arises and how it grows and ceases.
THE SON—
कीदृशस्_तात संकल्प: कथम् उत्पद्यते प्रभो ।
kIdRza:_tAta saMkalpa: katham utpadyate prabho |
कथम् च वृद्धिम् आप्नोति कथम् च_एष विनश्यति ॥४।५४।१॥
katham ca vRddhim Apnoti katham ca_eSa vinazyati ||4|54|1||
.
Daddy
just what is a
saMkalpa Concept
?
how does it fall out
&
how does it gather increase
&
how is it brought to an end
?
* in FM saMkalpa is translated "Concept".
sv agrees with this reading
vlm, as a moralist, makes it "desire"
which may be the case for him
but disgust is equally a Concept.
dAshUra said—
अनन्तस्य_आत्म-तत्त्वस्य सत्तासामान्य-रूपिण: ।
anantasya_Atma-tattvasya sattAsAmAnya-rUpiNa: |
चित:_चेत्य-उन्मुखत्वम् यत्_तत्_संकल्प-अङ्कुरम् विदु: ॥४।५४।२॥
cita:_cetya-unmukhatvam yat_tat_saMkalpa-aGkuram vidu: ||2||
.
from the unbounded Thatness of Self
in the form of Universal.BeingSo
which is the arousal of conscious affection from Consciousness
that they call a Concept.sprout
...
.
~vwv.1081. y4054.002-y5013.053 .... That state of Consciousness which is intent on objects is considered as the sprout of imagination (saMkalpAGkura].
~sv.2 DASHURA replied: My son, when, in the infinite consciousness, the consciousness becomes aware of itself as its own object, there is the seed of ideation.
~vlm.2. Dâsûa replied: "The desire or will is situated in the mind or mental part of the one eternal, universal and spiritual substance of God.
लेशत: प्राप्त-सत्ताक: स एव घनताम् शनै: ।
lezata: prApta-sattAka: sa eva ghanatAm zanai: |
याति चित्त-खम् आपूर्य दृढ-जाड्याय मेघवत् ॥४।५४।३॥
yAti citta-kham ApUrya dRDha-jADyAya meghavat ||3||
.
...
thru gathered bits having attained a bit of realness
then
gradually
it comes to thickness
having filled your Affective space
until it's firmly solid-like
:
thick cloud
.
~m.3 Whatever form it gets in an atomic, small/little state, gets dense and solid in time. Slowly this expands to fill the mental/psychic ether and becomes firmly established, like a cloud.
~vlm.3. It gets the form of a monad from a formless unit, and then by its gradual expansion extends over the whole mind, and fills it as a flimsy cloud soon covers the sky.
~sv.3 This is very subtle. But soon it becomes gross and fills the whole of space, as it were.
भावयन्ती चितिश्_चेत्यम् व्यतिरिक्तम् इव_आत्मन: ।
bhAvayantI citiz_cetyam vyatiriktam iva_Atmana: |
संकल्पताम् उपायाति बीजम् अङ्कुरताम् इव ॥४।५४।४॥
saMkalpatAm upAyAti bIjam aGkuratAm iva ||04||
भावयन्ती चितिः_चेत्यम्
when *citi Conscience becomes a *cetya conceivable
व्यतिरिक्तम् इव_आत्मनः
as.if distinct from the self
संकल्पताम् उपायाति
it enters Concept-ness
बीजम् अङ्कुरताम् इव
as a seed enters sprout-ness.
~vwv.1082/4 Consciousness, thinking of objects perceived as if they are distinct from itself, attains to the state of imagination, like a seed (attaining to) the state of imagination, like a seed (attaining to) the state of a sprout.
~m.4 This objectified consciousness considers itself as opposed to the self and becomes a mental resolution and determination. It is like a sprout coming out of a seed.
~sv.4 When consciousness is engrossed in this ideation it thinks the object is distinct from the subject. Then the ideation begins to germinate and to grow. Ideation multiplies naturally by itself.
~vlm.4. Remaining in the divine Intellect, the mind thinks of thinkables, as they are distinct from itself; and its longing after them is called its desire, which springs from it as a germ from its seed.
संकल्पेन हि संकल्प: स्वयम् एव प्रजायते ।
saMkalpena hi saMkalpa: svayam eva prajAyate |
वर्धते स्वयम् एव_अशु दु:खाय न सुखाय तु ॥४।५४।५॥
vardhate svayam eva_azu du:khAya na sukhAya tu ||5||
.
one Concept leads to another—a self-productive process that grows by itself and leads only to misery, not to pleasure
.
संकल्प-मात्रम् हि जगज्-जल-मात्रम् यथा_अर्णव: ।
ऋते संकल्पम् अन्या ते न_अस्ति संसार-दु:खिता ॥४।५४।६॥
saMkalpa-mAtram hi jagaj-jala-mAtram yathA_arNava: |
Rte saMkalpam anyA te na_asti saMsAra-du:khitA ||06||
.
saMkalpa-mAtram hi
jagaj-jala-mAtram yathA arNava:
Rte saMkalpam anyA te
other than Conceptual
na asti saMsAra-du:khitA
~m.6 This world is only a result of 'samkalpa' like sea being only water. Truth is that there is nothing other than 'samkalpa' which causes the sorrow of this mutable world.
~sv.6 There is no cause for sorrow in this world other than this ideation!
~vlm.6. It is the accretion of our desires which forms the world, as it is the accumulation of waters which makes the ocean; you have no trouble without your desire, and being free from it, you are freed from the miseries of the world (wherein one has to buffet as in the waves and water
काकतालीय-योगेन संजातो_अस्ति मुधा_एव हि ।
kAkatAlIya-yogena saMjAta:_asti mudhA_eva hi |
मृगतृष्णाद्_विचन्द्रत्वम् इव_असत्यम् च वर्धते ॥४।५४।७॥
mRga.tRSNA-dvi.candratvam iva_a-satyam ca vardhate ||07||
.
kAkatAlIya-yogena - like the Coconut.Crow
saMjAta:_asti mudhA_eva hi - aroused it is nothing but folly
mRgatRSNA-dvicandratvam iva - & like mirage or double moon =
a-satyam ca vardhate - becomes something that is notSo.
.
?m.7 The birth of this 'samkalpa' is a river, purposeless chance occurrence. It increases by falsehood and illusion like a mirage and two moons.
?? The present development of the Conceptual creation is kAkatAlIya-yogena by pure accident. It is indeed disappointing.
~sv.7 This ideation or notion has really come into being by sheer coincidence (the crow alights on the palm tree, and the fruit falls to the ground, without any causal connection).
~vlm.7. It is by mere chance, that we come to meet with the objects of our desire; as it is by an act of unavoidable chance also, that we are liable to lose them. They appear before us as secondary luminaries in the sky, and then fly away as the mirage vanishes from view.
निगीर्ण-मातुलिङ्गस्य कनक-प्रत्यय: यथा ।
nigIrNa-mAtuliGgasya kanaka-pratyaya: yathA |
स्वयम् अभ्येति_असत्यो_अन्त: संकल्प:_ते तथा हृदि ॥४।५४।८॥
svayam abhyeti_asatya:_anta: saMkalpa:_te tathA hRdi ||08||
.
nigIrNa-mAtuliGgasya kanaka-pratyaya: yathA - x =
svayam abhyeti_asatya:_anta: saMkalpa:_te tathA hRdi - x.
#mAtuliGga
~m.8 A 'matulinga' fruit when consumed gives the eater a feeling that he is eating gold. Similarly a 'samkalpa' creates a feeling in one's heart that it is real.
~vlm.8. As a man who has the jaundice by eating a certain fruit, sees every thing as yellow as gold with his jaundiced eye; so the desire in the heart of man, pictures the unre*
~sv.8 But this unreal non-substance is yet able to grow!
असत्यम् एव जात:_त्वम् असत्यम् अपि वर्तसे ।
a-satyam eva jAta:_tvam a-satyam api vartase |
अस्मिन्_ज्ञाते च विज्ञाने ह्य्_असत्यम् संविलीयते ॥४।५४।९॥
asmin_jJAte ca vijJAne hy_a-satyam saMvilIyate ||09||
.
असत्यम् एव जातः_त्वम् It is not-So that you were born,
असत्यम् अपि वर्तसे it is not-So too that you grow.
अस्मिन्_ज्ञाते च विज्ञाने When this is known and understood,
हि_असत्यम् संविलीयते whatever is not-So is subsumed.
~sv.9 Your birth, therefore, is unreal; your existence, surely, is unreal too.
~m.9 'You are born in falsehood (O samkalpa). You are increasing in falsehood' if this is realized, falsehood (of samkalpa) gets annihilated/dissolved.
~vlm.9. Know this truth that you are an unreality yourself, and must become an unreality afterwards. (Because there is but one self-existent entity, and all besides is but suppositions not entities).
*jd.9 - असत्यम् एव जातः_त्वम् It is not-So that you were born, असत्यम् अपि वर्तसे it is not-So too that you grow. अस्मिन्_ज्ञाते च विज्ञाने When this is known and understood, हि_असत्यम् संविलीयते whatever is not-So is subsumed.
असौ स:_अहम् इमे भावा: सुख-दु:ख=मया: मम ।
asau sa:_aham ime bhAvA: sukha-du:kha=mayA: mama |
व्यर्थम् एव_इति नाना-आस्था: येन_अन्त: परितप्यसे ॥४।५४।१०॥
vyartham eva_iti nAnA-AsthA: yena_anta: paritapyase ||10||
.
asau sa:_aham - this "he-I" =
ime bhAvA: - such feeling/states =
sukha.du:kha=mayA: mama - "are pleasure.sorrow=ful for me
vyartham eva – quite pointless"
iti nAnAsthA: - x =
nAnA-AsthA / na_anAsthA -
yena_anta: paritapyase with which you burn within.
~m.10 'I am these feelings, emotions and states of mind. I am full of sorrows and joys'. I am being purposeless' you are tormented inside by such feelings.
~vlm.10. He who has learnt to disbelieve his own existence and that of all others, and knows the vanity of his joy and grief, is not troubled at the gain or loss of any thing (which is but vanity of vanities, the world is vanity).
~sv.10-11 When you know this and realise this, the unreality ceases.
~AB. asau yo vedAnteSu prasiddha: pUrnAtmA sa: aham eva, mama ime sukha-du:kha=mayA janmAdi-bhAvA vyartham mithyaiva ity_anAsthA yena_ajJAnena hetunA nAsti tena paritapyase ||
*jd.10 – asau sa:_aham - this "he-I" = ime bhAvA: - such feeling/states = sukha.du:kha=mayA: mama - "are pleasure.sorrow=ful for me" = vyartham eva_iti nAnAsthA: nAnA-AsthA / na_anAsthA - yena_anta: paritapyase with which you burn within.
असन्_न_इव_अस्य जात:_असि कुतो जन्म-विलासत: ।
asan_na_iva_asya jAta:_asi kuto janma-vilAsata: |
व्यर्थम् एव_अवमूढ:_असि संकल्प-वश.त: स्वत: ॥४।५४।११॥
vyartham eva_avamUDha:_asi saMkalpa-vaza.ta: svata: ||11||
.
as.if not unreal / Unreal only
you have been born of this
:
why
out.of birth and manifestation
quite uselessly
are you confused by your own Conception of self?
.
~m.11 Where is the grace and charm in these births which are born out of falsehood? Gripped by 'samkalpa', you are becoming yourself a stupid.
~vlm.11. Knowing yourself as nothing, why do you think of your birth and your pleasures here? You are deluded in vain by the vanity of your desires.
*jd.11 – असन् न_इव / असन्-न् एव as.if not unreal / Unreal only = अस्य जातः असि you have been born of this = कुतः जन्म-विलास.तः why, out.of birth and manifestation = व्यर्थम् एव अवमूढः असि quite uselessly are you confused = संकल्प-वशतः स्वतः because of your own Conception lof self?
मा संकल्पय संकल्पम् भावम् भावय मा स्थितौ ।
mA saMkalpaya saMkalpam bhAvam bhAvaya mA sthitau |
एतावता_एव भावेन भव्य: भवति भूतये ॥४।५४।१२॥
etAvatA_eva bhAvena bhavya: bhavati bhUtaye ||12||
.
mA saMkalpaya saMkalpam - do not conceive a Concept =
bhAvam bhAvaya mA – do not feel a Feeling =
sthitau etAvatA_eva bhAvena – whatever the state of feeling =
bhavya: bhavati – will become, coming
bhUtaye – into being...
~m.12 Do not indulge in 'samkalpas', ideations and mental resolves. Do not keep on thinking and feeling fancifully. One becomes prosperous by such kinds of feelings.
~sv.12 Do not entertain ideas. Do not hold onto the notion of your existence. For it is only by these that the future comes into being.
~vlm.12. Do not entertain your desires, nor think of anything which is nothing; it is by your living in this manner, that you may be wise and happy.
संकल्प-नाश-यत्नेन न भयान्य्_अनुगच्छति ।
saMkalpa-nAza-yatnena na bhayAny_anugacchati |
भावना-अभाव-मात्रेण संकल्प: क्षीयते स्वयम् ॥४।५४।१३॥
bhAvanA-abhAva-mAtreNa saMkalpa: kSIyate svayam ||13||
.
saMkalpa-nAza-yatnena - ... by the effort to eliminate samkalpa Concepts =
na bhayAni_anugacchati - x =
bhAvanA-abhAva-mAtreNa - x =
saMkalpa: kSIyate svayam - merely by the absence of *bhAvanA =
saMkalpa: kSIyate svayam - the samkalpa destroys itself.
~vwv.1945/13 By the effort in (bringing about) the destruction of imagination, one does not seek (or arrive at) fears (or dangers). By the mere absence of thought, imagination is destroyed of its own accord.
~m.13 By annihilating 'samkalpas', a person (moves towards consciousness ether) becomes fearless. 'samkalpas' will decline by the absence of thoughts and ideations.
~sv.13 There is no cause for fear in the destruction of all ideation.
~vlm.13. Try to relinquish your desire, and you will evade all difficulties; and cease to think of anything, and your desire for it will disappear of itself.
सुमन:-पल्लव-आमर्दे किम्.चिद्_व्यतिकरो भवेत् ।
sumana:-pallava-Amarde kim.cid_vyatikaro bhavet |
सुसाध्यो भाव-मात्रेण न तु संकल्प-नाशने ॥४।५४।१४॥
susAdhya:_ bhAva-mAtreNa na tu saMkalpa-nAzane ||14||
.
su.mana:-pallava-Amarde - x =
kim.cit vyatikara: bhavet - x =
su.sAdhya: bhAva-mAtreNa - x =
na tu saMkalpa-nAzane - x.
#mRd #Amarda-: crushing, handling roughly, MBh.; pressing, squeezing, KSS.
~m.14 There is some labour in squeezing a tender leaf. But in driving out thoughts (and thus dissolving samkalpas) there is not even that much difficulty.
~vlm.14. Even the crushing of a flower is attended with some effort, but it requires no effort to destroy your desire, which vanishes of itself for want of its thought.
~sv.14 When there is no thought, notion or ideation ceases.
कृ #kR -> #atikR -> #vyatikR -> #vyatikara‑ - acting reciprocally, reciprocal • #vyatikara: - reciprocity, reciprocal action or relation ib • contact, union (ifc. = joined with, pervading) • [mutual damage, or disturbance y2018.042] -• (ifc.) taking to, accomplishing, performing • incident, opportunity • misfortune, accident, fatality • destruction, end •• blending together, mixture mbh •• a confusing (or striking) resemblance • -> #vyatikarita‑ - mixed or joined with (tena or comp).
पुष्प-आक्रान्तौ कर-स्पन्द-यत्न: पुत्र_उपयुज्यते ।
puSpa-AkrAntau kara-spanda-yatna: putra_upayujyate |
तद्_अपि_उपकरोति_अस्मिन्_असंकल्प-परिक्षये ॥४।५४।१५॥
tad_api_upakaroti_asmin_asaMkalpa-parikSaye ||15||
.
puSpa-AkrAntau kara-spanda-yatna: putra_upayujyate x
tad_api_upakaroti_asmin_asaMkalpa-parikSaye
~m.15 My son, to pluck a flower the movement of hand is involved. In dissolution of 'samkalpa', even that effort is absent.
~sv.15 My son, it is easier to cease to entertain notions, than it is to crush a flower that lies on the palm of your hand.
~vlm.15. You have to expand the palm of your hand, in laying hold of a flower; but you have nothing to do in destroying your frail and false desire.
संकल्प: येन हन्तव्य:_तेन भाव-विपर्ययात् ।
अपि_अर्धेन निमेषेन लीलया_एव निहन्यते ॥४।५४।१६॥
saMkalpa: yena hantavya:_tena bhAva-viparyayAt |
api_ardhena nimeSena lIlayA_eva nihanyate ||16||
.
in one by whom a Concept is to be destroyed
:
when the opposite state is felt by him
even for half a moment
very easily it meets destruction.
~vwv.1946/16 By whom imagination is to be destroyed, it is overcome by him with ease even in half the twinkling of the eye, through the absence of thought (or feeling).
~sv.16-17-18 The latter demands effort; the former is effortless.
~vlm.16. He that wants to destroy his desire, can do it in a trice, by forgetting the thought of his desired object.
~m.16 By a surprise dispersion of the meaning of the feelings and resolutions, the disposition of the 'samkalpa' get reversed and so the 'samkalpa' gets killed for a moment in a strage manner.
#i -> #parI -> #viparI -> #viparyaya: - transposition, change, alteration, inverted order or succession, opposite of *MBh.&c (e.g. buddhi-v°, the opposite opinion • svapna-v°, the opp of sleep, state of being awake • saMdhi-viparyayau, peace and its opposite i.e. war • #viparyaye, #viparyena ind. and #viparyayAt ind. in the opposite case, otherwise).
*jd.16 – saMkalpa: yena hantavya: - one by whom Conception is to be destroyed = tena bhAva-viparyayAt - from an opposing feeling/state by him = api_ardhena nimeSena - even in half a moment = lIlayA_eva nihanyate - very easily it meets destruction.
भाव-मात्र=उप.संपन्ने स्व.आत्मनि स्थितिम् आगते ।
साध्यते यद्_असाध्यम् तत्_कस्य स्यात्_किम् इव_अङ्ग ते ॥४।५४।१७॥
bhAva-mAtra=upa.saMpanne sva.Atmani sthitim Agate |
sAdhyate yad_asAdhyam tat_kasya syAt_kim iva_aGga te ||17||
.
bhAva-mAtra=upasaMpanne - x =
sva.Atmani - in own-self =
sthitim Agate - when come to the state =
sAdhyate yat - x =
a-sAdhyam tat - x =
kasya syAt kim iva aGga te - x.
~m.17 They, who abide in the self, can achieve even the impossible even if an iota of feeling or 'samkalpa' arises in them. What else can happen when such people are concerned?
~vlm.17. The thoughts being repressed from other objects, and fixed in the Supreme Spirit, will enable one to do what is impossible for others to effect.
~sv.16-17-18 The latter demands effort; the former is effortless.
संकल्पेन_एव संकल्पम् मनसा स्वमनस् मुने ।
saMkalpena_eva saMkalpam manasA svamanas mune |
छित्त्वा स्वात्मनि तिष्ठ त्वम् किम् एतावति दुष्करम् ॥४।५४।१८॥
chittvA svAtmani tiSTha tvam kim etAvati duSkaram ||18||
.
so
by a Concept a Concept is destroyed
:
by Mind your.own Mind, muni, is shattered
you
should rest in your.own Self
:
what's difficult about this
?
~vwv.1944 Sage! Having cut (or destroyed) imagination by imagination alone and the mind by one's own mind, you abide in your own self. What difficulty is there in just so much?
*jd.18 – saMkalpena_eva saMkalpam - so by one Concept, (another) Concept = manasA svamanas mune - by *manas Mind, muni, your own Mind = chittvA - having divided/fragmented = svAtmani tiSTha tvam - rest you in your ownSelf = kim etAvati duSkaram - what's difficult about this?
~vlm.18. Kill your desire by desiring nothing, and turn your mind from all things, by fixing it in the Supreme, which you can easily do of yourself.
उपशान्ते हि संकल्पे उपशान्तम् इदम् भवेत् ।
संसार-दु:खम् अखिलम् मूलाद्_अपि महामते ॥४।५४।१९॥
upazAnte hi saMkalpe upazAntam idam bhavet |
saMsAra-du:kham akhilam mUlAd_api mahAmate ||19||
.
upazAnte hi saMkalpe - for when conceiving has come.to-peace = upazAntam idam bhavet - this becomes peaceful = saMsAra-du:kham akhilam - all the sorrows of saMsAra = mUlAt_api mahAmate - even from the root, great thinker.
~vwv.1943/19 Wise One! When imagination has ceased, all this suffering of the world would indeed be extinguished even from the root.
~m.19 When 'samkalpa' subsides only, this world subsides. Along with it the entire world of sorrows.
~vlm.19. Our desires being quieted, all worldly cares come to a stand still, and all our troubles are put to a dead lock.
~sv.19 When thus all notions cease, there is great peace, and sorrow is destroyed to its very root.
*jd.19 – upazAnte hi saMkalpe - for when conceiving has come.to-peace = upazAntam idam bhavet - this becomes peaceful = saMsAra-du:kham akhilam - all the sorrows of saMsAra = mUlAt_api mahAmate - even from the root, great thinker.
संकल्प: हि मनस् जीव:_चित्तम् बुद्धि: सवासना ।
नाम्ना_एव_अन्यत्वम् एतेषाम् न_अर्थेन_अर्थविदाम् वर ॥४।५४।२०॥
saMkalpa: hi manas jIva:_cittam buddhi: savAsanA |
nAmnA_eva_anyatvam eteSAm na_arthena_arthavidAm vara ||20||
.
saMkalpa: hi manas jIva:_cittam - x =
buddhi: sa.vAsanA x the intellect conditioned by vAsanA.Tracks =
nAmnA_eva_anyatvam eteSAm na_arthena - x =
arthavidAm vara - x.
~m.20 O man of understanding, 'samkalpa' is mind. It is Siva, it is the basic mental consciousness and vāsana-tainted 'buddhi'. The difference between these is merely in name and not substantial.
~vlm.20. Our wishes constitute our minds, hearts, lives, understandings and all our desiderative faculties; all which are but different names for the same thing without any difference in their signification.
~sv.20-23 For everything in this universe is but an idea, a notion, a Concept: it has different names like the mind, the living soul or jiva, intelligence and conditioning there are no real substances corresponding to these words.
संकल्पनाद्_ऋते न_इह किम्.चिद्_एव_अस्ति कुत्र.चित् ।
saMkalpanAt_Rte na_iha kim.cit_eva_asti kutra.cit |
तम् एव हृदयाच्_छिन्धि किम् एतत् परिशोचसि ॥४।५४।२१॥
tam eva hRdayAt_chindhi kim etat parizocasi ||21||
.
other than as a Conception
there is nothing at-all here wherever
:
only sever it from your Heart & what is there to grieve about
?
यथा_एव_इदम् नभ: शून्यम् जगत्-शून्यम् तथा_एव हि ।
असन्मय-विकल्पोत्थे उभे एते तते यत: ॥४।५४।२२॥
yathA_eva_idam nabha: zUnyam jagat-zUnyam tathA_eva hi |
asanmaya-vikalpotthe ubhe ete tate yata: ||22||
.
yathA_eva_idam nabha: zUnyam - just as this spacious sky is empty
jagat zUnyam tathA_eva hi - the world is empty too +
asanmaya-vikalpa-utthe - x =
ubhe ete tate yata: - x.
~m.22 Just like sky which is void, the world also is void. Both are full of falsehood of non-being. And so both are of the supreme whatever may be the causes (for their appearance).
~vlm.22. The world below is as empty, as the hollow sky above us; both of those are empty nothings, except that our minds make something or other of them, agreeably to its desire or fancy.
~sv.20-23 For everything in this universe is but an idea, a notion, a Concept: it has different names like the mind, the living soul or jiva, intelligence and conditioning there are no real substances corresponding to these words.
अ-सिद्धम् सर्वम् एव_एतद्_अ-सिद्धेन_एव साधितम् ।
a-siddham sarvam eva_etad_a-siddhena_eva sAdhitam |
संकल्पेन जगद्य्_अस्माद्-भावना क्व_अवतिष्ठताम् ॥४।५४।२३॥
saMkalpena jagady_asmAd-bhAvanA kva_avatiSThatAm ||23||
.
a-siddham – unaccomplished
sarvam eva etat – everything even this
a-siddhena eva - tho without being accomplished
sAdhitam – is brought.to.be =
saMkalpena - by Conception =
jagadi - into the world =
asmAt – how then is bhAvanA.Feeling established?
~m.23 All is falsehood, unsubstantiated and uncertain. real a thing can be achieved only by such unsubstantiated falsehood. Where, then, will a thought, which is caused or emerged out of mental fancy (samkalpa) land itself? (One falsehood leading to another falsehood).
~vlm.23. All things are unsubstantial and unsubstantiated by the unsubstantial mind; thus the world being but a creation of our fancy a desideratum, there is nothing substantial for you to think about.
~sv.20-23 For everything in this universe is but an idea, a notion, a Concept: it has different names like the mind, the living soul or jiva, intelligence and conditioning there are no real substances corresponding to these words.
भावना-अक्षयत: सिद्ध:_तत: प्राप्यम् न शिष्यते ।
bhAvanA-akSayata: siddha:_tata: prApyam na ziSyate |
तस्मात्_असत्_इदम् सर्वम् विज्ञेयम् हेलया_इद्धया ॥४।५४।२४॥
tasmAt_asat_idam sarvam vijJeyam helayA_iddhayA ||24||
.
when the decline of Feeling is accomplished
thus
nothing remains to be felt.to.be
:
all This should be understood as notSo
with kindled contempt for that body-feeling
...
~m.24 When fancy and thought die out, nothing remains except the attainment of that. And so, one should know easily that all is unreal and untrue.
~vlm.24. Our reliance on unrealities proving to be unreal, leaves no room for our thinking about them; the suppression of their thoughts produces that perfection insouciance, than which there is nothing more desirable on earth. Forget therefore all that is unreal.
तनु-भावनया तेन सुख-दु:खै:_न लिप्यते ।
tanu-bhAvanayA tena sukha-du:khai:_na lipyate |
अवस्तु_इति च निर्णाय स्नेह-आस्था न प्रवर्तते ॥४।५४।२५॥
a-vastu_iti ca nirNAya sneha-AsthA na pravartate ||25||
.
...
not stuck in pleasure & in pain
and determined to be insubstantial
a focus on affection does not happen to be.
.
~sv.25 Already as the notions weaken, one is less affected by happiness and unhappiness,
and knowledge of the unreality of the objects prevents attachment.
आस्था-क्षये न जायेते हर्ष-अमर्षौ भव-अभवौ ।
AsthA-kSaye na jAyete harSa-amarSau bhava-abhavau |
तस्मात्_असद्_इदम् सर्वम् सुख.दु:ख-आदि=विभ्रमै: ॥४।५४।२६॥
tasmAt_asad_idam sarvam sukha.du:kha-Adi=vibhramai: ||26||
.
once this focus is removed there don't arise
delight and dismay in existence and nonexistence
.
~sv. When there is no hope, there is neither elation nor depression.
मनो जीव: स्फुरति_उच्चैस्_मानसम् नगरम् जगत् ।
mana:_ jIva: sphurati_uccai:_mAnasam nagaram jagat |
भविष्यद्_वर्तमानम् च भूतम् च परिवर्तयन् ॥४।५४।२७॥
bhaviSyad_vartamAnam ca bhUtam ca parivartayan ||27||
.
Mind
as the Living.jIva
projects in its heights
this mental city, the world
future & present & past
.
~vlm.27. The mind which becomes the living principle, stretches out his city of the world by an act of its imagination; and then turns it about as the present, past, and future worlds.
वासना-वलितम् लोके स्फुरच्-छक्ति मन: स्थितम् ।
vAsanA-valitam loke sphurac-chakti mana: sthitam |
करोति स्वाशयेन_इमाम् व्यवस्थाम् मलिन:_चल: ॥४।५४।२८॥
karoti svAzayena_imAm vyavasthAm malina:_cala: ||28||
.
connected by vAsanA.Imprints to the world
projecting its power as a state of Mind =
karoti - making =
svAzayena - x =
imAm vyavasthAm - x =
malina: cala: - stirring with impurity.
~m.28 World is moving (and turning) in vāsanas. The power of flashing that is embedded in mind fosters a polluted and corrupt formalism and establishment to serve its purposes.
~vlm.28. The mind being subject to the sensational, emotional and volitive feelings; loses the purity of its intellectual nature, and plays many parts by its sensuousness.
~sv.27-33 The mind itself is the jiva when it is reflected in consciousness; and mind itself builds castles in the air, stretching itself, as it were, into the past, the present and the future.
आत्मन: सदृशीम् लीलाम् जीव: हृद्-वन=मर्कट: ।
Atmana: sadRzIm lIlAm jIva: hRd-vana=markaTa: |
दीर्घम् आकारम् आदय निमेषाद्_याति ह्रस्वताम् ॥४।५४।२९॥
dIrgham AkAram Adaya nimeSAd_yAti hrasvatAm ||29||
.
like the play of self in the Living.jIvas
are the monkeys in Heart Forest
:
given a tall body in a moment it gets short
.
*jd. an unclear image—perhaps comparing
one hanging from a branch
with one crouched and feeding
or maybe the tall youth in his shrunken senility.
~m. ... Having received a lofty form, it becomes dwarfish in a trice.
~vlm. ... is transformed to a puny animalcule ....
ग्रहीतुम् च न शक्यन्ते संकल्प-जल=वीचय: ।
grahItum ca na zakyante saMkalpa-jala=vIcaya: |
मनाग्_दृष्टा विवर्धन्ते ह्रसन्ति स-परिच्छदा: ॥४।५४।३०॥
manAk_dRSTA vivardhante hrasanti sa-paricchadA: ||30||
.
grahItum ca na zakyante - x =
saMkalpa-jala=vIcaya: - waves of Conceptual water =
manAg dRSTA vivardhante - x =
hrasanti sa-paricchadA: - x.
~m.30 It is difficult to perceive and understand the waves of 'samkalpa' waters. A little attention increases the 'samkalpa' tendency. This attention removes the covering (on samkalpa).
~vlm.30. Its desires are as irrepressible, as the waves of the ocean, and they rise and fall by turns like the waves, in expectation of having every object of the senses.
~sv.27-33 The mind itself is the jiva when it is reflected in consciousness; and mind itself builds castles in the air, stretching itself, as it were, into the past, the present and the future.
#chad -> #paricchada-: a covering, dress; • paraphernalia, insignia; • retinue, attendants.
तृण-मात्रेण दीप्यन्ते संकल्पा: वह्नि-शेषवत् ।
tRNa-mAtreNa dIpyante saMkalpA: vahni-zeSavat |
जगति_अप्रकट-आकारा: प्रदीप्ता: क्षण-भङ्गुरा: ॥४।५४।३१॥
jagati_aprakaTa-AkArA: pradIptA: kSaNa-bhaGgurA: ||31||
.
tRNa-mAtreNa - with a measure of grass =
dIpyante saMkalpA: - saMkalpa.Concepts are made to flare =
vahni-zeSavat - like fire-embers =
jagati - in the world =
a-prakaTa-AkArA: - unmanifest embodiments =
pradIptA: - x =
kSaNa-bhaGgurA: - x.
~m.31 Like the remains of embers which flare up on addition of straw, the unmanifest forms of the transient things and objects come alive (due to a little samkalpa).
~vlm.31. Our desire like fire, is kindled by every straw; and it burns and blows out in its invisible form within the mind.
~sv.27-33 The mind itself is the jiva when it is reflected in consciousness; and mind itself builds castles in the air, stretching itself, as it were, into the past, the present and the future.
#prakaTa
भ्रम.दा: जड-संस्थाना: संकल्पा:_तडित्-अग्नय: ।
bhrama.dA: jaDa-saMsthAnA: saMkalpA:_taDit-agnaya: |
यत्_एव_असन्मयम् पुत्र तत्_एव_आशु चिकित्सितुम् ॥४।५४।३२॥
yat_eva_asanmayam putra tat_eva_Azu cikitsitum ||32||
.
they present an illusion
apparently solid Concepts—lightning-flashes
:
whatever is made of the unreal, my boy, thatever needs a cure
.
~m.32 In the lightning/flash fires of 'samkalpa' lie multitudes of illusory inconscient things. All that is full of falsehood. My son, that has to be cured and eliminated.
शक्यते तत्र संदेह: न_असत्_सत्_भवति क्व.चित् ।
zakyate tatra saMdeha: na_asat_sat_bhavati kva.cit |
संस्थित:_यदि संकल्पाह्_दुर्.चिकित्स्य: स्व.तस् भवेत् ॥४।५४।३३॥
saMsthita:_yadi saMkalpA:_ dur.cikitsya: sva.tas bhavet ||33||
.
zakyate - there can be =
tatra - in that regard =
saMdeha: - the doubt how =
na asat - nothing unreal =
sat bhavati - becomes real =
kva.cit - wherever =
saMsthita: - established =
yadi - if =
saMkalpA: - Concepts =
dur.cikitsya: sva.tas bhavet - becoming hard to heal by itself .
~m.33 There is no possibility for doubt 'a non-existent/unreal thing can never become real'. There can be doubt when a 'samkalpa' becomes self-existent/real due to application of some/false remedies.
~vlm.33. Desire is undoubtedly a curable disease, as long as it is a transient malady of the mind; but it becomes incurable, when it takes a deep root in it.
~sv.27-33 The mind itself is the jiva when it is reflected in consciousness; and mind itself builds castles in the air, stretching itself, as it were, into the past, the present and the future.
किं.तु_असद्-भूत एव_एष सु.चिकित्स्य:_तदा भवेत् ।
kiM.tu_asad-bhUta eva_eSa su.cikitsya:_tadA bhavet |
अकृत्रिमम् चेत्_संसारम् अलम् अङ्गार-कार्ष्ण्यवत् ॥४।५४।३४॥
akRtrimam cet_saMsAram alam aGgAra-kArSNyavat ||34||
.
kiMtu asad-bhUta: eva eSa: - but even this unReal being
su.cikitsya: - of what is easy to heal =
tadA bhavet –
if then it comes to be un-artificial akRtrimam cet saMsAram
alam aGgAra-kArSNyavat –
it's rather like the blackness of coal
...
~m.34 If this mutable world, which is unreal and illusory, becomes real and natural (without being artificially created), then the impurity of world is like the black colour of coal.
~sv.34 It is not possible to comprehend the ripples of ideation; but this much can be said: sense-experiences multiply them, and when these are given up, they cease to be.
~vlm.34. The knowledge of the unreality of the world, quickly cures the disease of desire; but the certainty of worldly knowledge, makes it as incurable as the impossibility, of removing the blackness of a coal.
तद्_एतत्_क्षालने साधो क: प्रवर्तेन दुर्मति: ।
tad_etat_kSAlane sAdho ka: pravartena durmati: |
किम् त्व्_एतत्_तण्डुलेष्व्_एव तुष-कञ्चुकवत्_स्थितम् ॥४।५४।३५॥
kim tv_etat_taNDuleSv_eva tuSa-kaJcukavat_sthitam ||35||
.
...
what kind of fool would try to wash it clean?
kim tu etat taNDuleSu eva - x =
tuSa-kaJcukavat sthitam - x.
~m.35 O gentle one, which fool can clean and wash and relieve this of its colour? The difficulty is not so much since the problem is like that of husk-covering over a rice grain.
~vlm.35. What fool will attempt to wash a coal white, or convert a materialist to a spiritualist? Or turn a raven or Negro to whiteness?
~sv.35-36-37 If these notions are real, like the blackness of coal, then you cannot remove them; but that is not so.
#kSAlana
#pravarta
O* #taNDula‑ - grain (after threshing and winnowing), esp. rice +
#kaJc* -> #kaJcuka, #kaJcukI (end-comp. f. #kaJcukA) a dress fitting close to the upper part of the body, armour, mail • jacket _BhP._KSS. &c. • -m.- the skin of a snake _paJcat. ; husk, shell _bhpr. ; cover, cloth, envelope _bhpr. ; (fig.) a cover, disguise Hcat. ; = karabha_Lex. ; (I) f. Lipeocercis Serrata_Lex.
यतस्_तत: प्रयत्नेन पौरुषेण विनश्यति ।
yata:_tata: prayatnena pauruSeNa vinazyati |
अकृत्रिमम् अपि प्राप्तम् भृशम् पुत्र तथा पुन: ॥४।५४।३६॥
akRtrimam api prAptam bhRzam putra tathA puna: ||36||
.
yata:
tata:
prayatnena pauruSeNa - by Personal Effort =
vinazyati - is destroyed =
a-kRtrimam api - altho unnatural =
prAptam bhRzam - x =
putra tathA puna: - x.
~m.36 By human effort the falsehood gets demolished. Even so, this world-nature can occur in intense measure again.
~vlm.36. But the mind of a man, is as a grain of rice covered under its husk, which is soon unhusked upon the threshing-floor.
~sv.35-36-37 If these notions are real, like the blackness of coal, then you cannot remove them; but that is not so.
सुख-उच्छेद्यतया ज्ञस्य संसारम् अलम् आततम् ।
sukha-ucchedyatayA jJasya saMsAram alam Atatam |
तण्डुलस्य यथा चर्म यथा ताम्रस्य कालिमा ॥४।५४।३७॥
taNDulasya yathA carma yathA tAmrasya kAlimA ||37||
.
sukha-ucchedyatayA – w a happy state to be shattered
jJasya – for a knower =
saMsAram alam Atatam - x =
taNDulasya yathA - as of thrashed.grain
carma yathA - as copper =
tAmrasya kAlimA - x.
...
~m.37 The filth and impurity of 'samsāra' can be easily eradicated by a jnāni. It is like removing the husk over a grain. It is like rubbing clean a copper piece of its blackness.
~vlm.37. The worldliness of the wise, is as soon removed as the husk of rice, and the blackness of a cooking kettle.
~sv.35-36-37 If these notions are real, like the blackness of coal, then you cannot remove them; but that is not so.
#ucchedya
नश्यति क्रियया पुत्र पुरुषस्य तथा मलम् ।
nazyati kriyayA putra puruSasya tathA malam |
नश्यति_एव न संदेह:_तस्मात्_उद्यमवान्_भव ॥४।५४।३८॥
nazyati_eva na saMdeha:_tasmAt_udyamavAn_bhava ||38||
.
...
nazyati - destroying =
kriyayA - thru Action =
putra - son =
puruSasya tathA malam - of a Person thus the fault
nazyati eva - even destroying =
na saMdeha: - no doubt
tasmAt udyama.vAn bhava - therefore strive to be in control.
~m.38 My child, by your manly effort the falsehood and impurity. There is no doubt. Work now towards it.
~vlm.38. The blemishes of a man, are blotted out by his own endeavours; wherefore you must try to exert yourself to action at all times. 39. He who has not been able to master over his vain desires, and hobby whims in this world, will find them vanish of themselves in course of time, as nothing false can last for ever.
~sv.38-42 Hence they can be destroyed.
#udyama
असत्कल्पै:_विकल्पै:_यत्_संसार: न जित: मुधा ।
asatkalpai:_vikalpai:_yat_saMsAra: na jita: mudhA |
स्तोकेन_आशु लयम् याति क्व_असद्-वस्तु चिरम् स्थितम् ॥४।५४।३९॥
stokena_Azu layam yAti kva_asad-vastu ciram sthitam ||39||
.
asat.kalpai: - with unreal ideas
vikalpai: - with deceptions
yat saMsAra: - such a saMsAra
na jita: - is not conquered
mudhA - x =
stokena Azu - x
layam yAti - to rest comes
kva asat - where is the unreal
vastu ciram sthitam - a real lasting condition?
~m.39. You have not yet conquered the mutable world's deformations, modifications and unrealistic fancies. This is wasteful. These can be dissolved and annihilated with little effort since the Real thing is eternal.
~vlm.39. He who has not been able to master over his vain desires, and hobby whims in this world will find them vanish of themselves in course of time, as nothing false can last for ever.
~sv.38-42 Hence they can be destroyed.
#zcut* -> #stoka: - a drop (of water &c) • a spark (see #agnistoka) • #stoka‑ - little, small, short (ibc. and stokam ind. "a little, slightly, gradually " • #bahutaram-stokam, "more-than" • #stokena na, "not in the least " • stokena stokAt in comp. with a -p.p.- = "hardly", "with some difficulty", "only just", "a little while ago") -
असत्याम् एति संसार: स्व.व्यवस्थाम् विचारत: ।
asatyAm eti saMsAra: sva.vyavasthAm vicArata: |
दीप-आलोकात्_इव_अन्धस्य द्व-इन्दुत्वम् स्व्.ईक्षिताद्_इव ॥४।५४।४०॥
dIpa-AlokAt_iva_andhasya dva-indutvam sv.IkSitAd_iva ||40||
.
into its unReality the saMsAra.Convolution goes
self.determined thru Enquiry
like blinding dark by a blaze of light
or the sight of a double moon by better vision
.
~m.40 By inquiry into self by oneself, the unreality of this world will come to light. It is like the dispersal of inability to see by the light of a lamp and the two-moon illusion being shattered by proper perception.
~vlm.40. The light of reason removeth the false Conception of the world, as the light of the lamp dispels the darkness from the room at sight, and night vision removes the secondary moon (of optical deception).
न_असौ तव न च_अस्य त्वम् भ्रान्तिम् पुत्र परित्यज ।
na_asau tava na ca_asya tvam bhrAntim putra parityaja |
असत्ये सत्यवद्-दृष्टे भावना मा स्म हि_ईदृश: ॥४।५४।४१॥
asatye satyavad-dRSTe bhAvanA mA sma hi_IdRza: ||41||
.
na asau tava - not this is yours =
na.ca asya tvam - nor its are u =
bhrAntim - delusion =
putra - my boy =
parityaja - forsake =
a-satye satyavad-dRSTe - when the unreal is really seen =
bhAvanA.Imagining =
mA sma hi IdRza: - do not be so.
~m.41 Neither you belong to the world nor does the world belong to you. My son, discard the illusion. By a true perception, do not think about the unreality.
~vlm.41. The world is not yours, nor are you of this world; there is no body nor anything here akin to you, nor are you so to any; never think otherwise, nor take the false for true.
~sv.38-42 Hence they can be destroyed.
मम गुरु-विभव-उज्ज्वला विलासा
mama guru-vibhava-ujjvalA:_ vilAsA:_
इति तव मा_अस्तु वृथा_एव विभ्रम:_अन्त: ।
iti tava mA astu vRthA_eva vibhrama:_anta: |
त्वम् अपि च वितता:_च ते विलासा
tvam api ca vitatA:_ca te vilAsA:
विलसति सर्वम् इदम् तदात्म-तत्त्वम् ॥४।५४।४२॥
vilasati sarvam idam tadA_Atma-tattvam ||42||
.
mama guru-vibhava-ujjvalA: - x =
vilAsA: - playing/vibration =
iti tava mA astu - so let it not be yours =
vRthA eva - uselessly random =
vibhrama: anta: - confusion within =
tvam api ca – even you =
vitatA: ca te - and those outspreading =
vilAsA: - vibrations =
vilasati - playing =
sarvam idam - This All
tadA - then is
Atma-tattvam - Self-Thatness.
~m.42 'These great pleasures and riches are mine' do not think like that. You will be lost in grief at the end. All these shine because of self. All is self only.
~vlm.42. Never foster the false idea in your mind, that you are master of large possessions and pleasant things; for know yourself and all pleasant things, are for the delight of the Supreme Maker and Master of all.
~sv.38-42 Hence they can be destroyed.
वृ #vR -> #vRthA -ind.- at will, at pleasure, at random, easily, lightly, wantonly, frivolously _RV.MBh. • in vain, vainly, uselessly, fruitlessly, idly TBr. &c. &c. (with >#kR, "to make useless", disappoint, frustrate • with #bhU, "to be useless", be disappointed or frustrated) • wrongly, falsely, incorrectly, unduly MBh. Ka1v. &c.c
oॐm
Jiva Das
FM4054 WHAT'S A SAMKALPA 2.JA15.16 .z42
FM.4.30-FM.4.62 comp.
https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0
4.sthiti
https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0
FM.4.54 WHAT'S A SAMKALPA
सर्ग ४.५४
sarga 4.54
पुत्र* उवाच ।
putra uvAca |
कीदृशस् तात संकल्पः कथम् उत्पद्यते प्रभो ।
kIdRza:_tAta saMkalpa: katham utpadyate prabho |
कथम् च वृद्धिम् आप्नोति कथम् च_एष विनश्यति ॥४।५४।१॥
katham ca vRddhim Apnoti katham ca_eSa vinazyati ||4|54|1||
दाशूर उवाच ।
dAzUra* uvAca |
अनन्तस्य_आत्म.तत्त्वस्य सत्तासामान्य.रूपिणः ।
anantasya_Atma.tattvasya sattAsAmAnya.rUpiNa: |
चितश् चेत्य.उन्मुखत्वम् यत् तत् संकल्प.अङ्कुरम् विदुः ॥४।५४।२॥
cita:_cetya.unmukhatvam yat tat saMkalpa.aGkuram vidu: ||4|54|2||
लेशतः प्राप्त.सत्ताकः स एव घनताम् शनैः ।
lezata: prApta.sattAka: sa* eva ghanatAm zanai: |
याति चित्त.खम् आपूर्य दृढ.जाड्याय मेघवत् ॥४।५४।३॥
yAti citta.kham ApUrya dRDha.jADyAya meghavat ||4|54|3||
भावयन्ती चितिश् चेत्यम् व्यतिरिक्तम् इव_आत्मनः ।
bhAvayantI citi:_cetyam vyatiriktam iva_Atmana: |
संकल्पताम् उपायाति बीजम् अङ्कुरताम् इव ॥४।५४।०४॥
saMkalpatAm upAyAti bIjam aGkuratAm iva ||4|54|04||
संकल्पेन हि संकल्पः स्वयम् एव प्रजायते ।
saMkalpena hi saMkalpa: svayam eva prajAyate |
वर्धते स्वयम् एव_आशु दुःखाय न सुखाय तु ॥४।५४।५॥
vardhate svayam eva_Azu du:khAya na sukhAya tu ||4|54|5||
संकल्प.मात्रम् हि जगज्.जल.मात्रम् यथा_अर्णवः ।
saMkalpa.mAtram hi jagat.jala.mAtram yathA_arNava: |
ऋते संकल्पम् अन्या ते न_अस्ति संसार.दुःखिता ॥४।५४।०६॥
Rte saMkalpam anyA te na_asti saMsAra.du:khitA ||4|54|06||
काकतालीय.योगेन संजातो ऽस्ति मुधा_एव हि ।
kAkatAlIya.yogena saMjAta:_asti mudhA_eva hi |
मृग.तृष्णा.द्वि.चन्द्रत्वम् इव_असत्यम् च वर्धते ॥४।५४।०७॥
mRga.tRSNA.dvi.candratvam iva_asatyam ca vardhate ||4|54|07||
निगीर्ण.मातुलिङ्गस्य कनक.प्रत्ययो यथा ।
nigIrNa.mAtuliGgasya kanaka.pratyaya: yathA |
स्वयम् अभ्येत्य् असत्यो ऽन्तः संकल्पस् ते तथा हृदि ॥४।५४।०८॥
svayam abhyeti_asatya:_anta: saMkalpa:_te tathA hRdi ||4|54|08||
असत्यम् एव जातस् त्वम् असत्यम् अपि वर्तसे ।
a.satyam eva jAta:_tvam a.satyam api vartase |
अस्मिन्_ ज्ञाते च विज्ञाने ह्य् असत्यम् संविलीयते ॥४।५४।०९॥
asmin_jJAte ca vijJAne hi_a.satyam saMvilIyate ||4|54|09||
असौ सः_अहम् इमे भावाः सुख.दुःख=मया मम ।
asau sa:_aham ime bhAvA: sukha.du:kha=mayA* mama |
व्यर्थम् एव_इति नाना.आस्था येन_अन्तः परितप्यसे ॥४।५४।१०॥
vyartham eva_iti nAnA.AsthA yena_anta: paritapyase ||4|54|10||
असन् न_इव_अस्य जातो ऽसि कुतो जन्म.विलासतः ।
asat_na_iva_asya jAta:_asi kuta:_janma.vilAsata: |
व्यर्थम् एव_अवमूढो ऽसि संकल्प.वश.तः स्वतः ॥४।५४।११॥
vyartham eva_avamUDha:_asi saMkalpa.vaza.ta: svata: ||4|54|11||
मा संकल्पय संकल्पम् भावम् भावय मा स्थितौ ।
mA saMkalpaya saMkalpam bhAvam bhAvaya mA sthitau |
एतावता_एव भावेन भव्यो भवति भूतये ॥४।५४।१२॥
etAvatA_eva bhAvena bhavya: bhavati bhUtaye ||4|54|12||
संकल्प.नाश.यत्नेन न भयान्य् अनुगच्छति ।
saMkalpa.nAza.yatnena na bhayAni_anugacchati |
भावना.अभाव.मात्रेण संकल्पः क्षीयते स्वयम् ॥४।५४।१३॥
bhAvanA.abhAva.mAtreNa saMkalpa: kSIyate svayam ||4|54|13||
सुमनः.पल्लव.आमर्दे किम्चिद् व्यतिकरो भवेत् ।
sumana:.pallava.Amarde kimcit vyatikara:_bhavet |
सुसाभ्यो भाव.मात्रेण न तु संकल्प.नाशने ॥४।५४।१४॥
susAdhya: bhAva.mAtreNa na tu saMkalpa.nAzane ||4|54|14||
पुष्प.आक्रान्तौ कर.स्पन्द.यत्नः पुत्र उप.युज्यते ।
puSpa.AkrAntau kara.spanda.yatna: putra upa.yujyate |
तद् अप्य् उपकरोत्य् अस्मिन् असंकल्प.परिक्षये ॥४।५४।१५॥
tat api_upakaroti_asmin asaMkalpa.parikSaye ||4|54|15||
संकल्पो येन हन्तव्यस् तेन भाव.विपर्ययात् ।
saMkalpa: yena hantavya:_tena bhAva.viparyayAt |
अप्य् अर्धेन निमेषेन लीलया_एव नि.हन्यते ॥४।५४।१६॥
api_ardhena nimeSena lIlayA_eva ni.hanyate ||4|54|16||
भाव.मात्र.उप.सम्पन्ने स्व.आत्मनि स्थितिम् आगते ।
bhAva.mAtra.upa.sampanne sva.Atmani sthitim Agate |
साध्यते यद् असाध्यम् तत् कस्य स्यात् किम् इव_अङ्ग ते ॥४।५४।१७॥
sAdhyate yat asAdhyam tat kasya syAt kim iva_aGga te ||4|54|17||
संकल्पेन_एव संकल्पम् मनसा स्वमनो मुने ।
saMkalpena_eva saMkalpam manasA svamana: mune |
छित्त्वा स्व.आत्मनि तिष्ठ त्वम् किम् एतावति दुष्करम् ॥४।५४।१८॥
chittvA sva.Atmani tiSTha tvam kim etAvati duSkaram ||4|54|18||
उपशान्ते हि संकल्पे उपशान्तम् इदम् भवेत् ।
upazAnte hi saMkalpe upazAntam idam bhavet |
संसार.दुःखम् अखिलम् मूलाद् अपि महामते ॥४।५४।१९॥
saMsAra.du:kham akhilam mUlAt api mahAmate ||4|54|19||
संकल्पो हि मनो जीवश् चित्तम् बुद्धिः सवासना ।
saMkalpa:_hi mana:_jIva:_cittam buddhi: savAsanA |
नाम्ना_एव_अन्यत्वम् एतेषाम् न_अर्थेन_अर्थ.विदाम् वर ॥४।५४।२०॥
nAmnA_eva_anyatvam eteSAm na_arthena_artha.vidAm vara ||4|54|20||
संकल्पनाद् ऋते न_इह किम्चिद् एव_अस्ति कुत्र.चित् ।
saMkalpanAt Rte na_iha kimcit eva_asti kutra.cit |
तम् एव हृदयाच् छिन्धि किम् एतत् परिशोचसि ॥४।५४।२१॥
tam eva hRdayAt_chindhi kim etat parizocasi ||4|54|21||
यथा_एव_इदम् नभः शून्यम् जगच्.छून्यम् तथा_एव हि ।
yathA_eva_idam nabha: zUnyam jagat.zUnyam tathA_eva hi |
असन्.मय.विकल्प.उत्थे उभ एते तते यतः ॥४।५४।२२॥
asat.maya.vikalpa.utthe ubha* ete tate yata: ||4|54|22||
अ.सिद्धम् सर्वम् एव_एतद् असिद्धेन_एव साधितम् ।
a.siddham sarvam eva_etat a.siddhena_eva sAdhitam |
संकल्पेन जगद्य् अस्माद् भावना क्व_अवतिष्ठताम् ॥४।५४।२३॥
saMkalpena jagadi_asmAt bhAvanA kva_avatiSThatAm ||4|54|23||
भावना.अक्षयतः सिद्धस् ततः प्राप्यम् न शिष्यते ।
bhAvanA.akSayata: siddha:_tata: prApyam na ziSyate |
तस्माद् असद् इदम् सर्वम् विज्ञेयम् हेलया_इद्धया ॥४।५४।२४॥
tasmAt asat idam sarvam vijJeyam helayA_iddhayA ||4|54|24||
तनु.भावनया तेन सुख.दुःखैर् न लिप्यते ।
tanu.bhAvanayA tena sukha.du:khai:_na lipyate |
अ.वस्त्व् इति च निर्णाय स्नेह.आस्था न प्रवर्तते ॥४।५४।२५॥
a.vastu_iti ca nirNAya sneha.AsthA na pravartate ||4|54|25||
आस्था.क्षये न जायेते हर्ष.अमर्षौ भव.अभवौ ।
AsthA.kSaye na jAyete harSa.amarSau bhava.abhavau |
तस्माद् असद् इदम् सर्वम् सुख.दुःख.आदि=विभ्रमैः ॥४।५४।२६॥
tasmAt a.sat idam sarvam sukha.du:kha.Adi=vibhramai: ||4|54|26||
मनो जीवः स्फुरत्य् उच्चैर् मानसम् नगरम् जगत् ।
mana:_jIva: sphurati_uccai:_mAnasam nagaram jagat |
भविष्यद् वर्तमानम् च भूतम् च परिवर्तयन् ॥४।५४।२७॥
bhaviSyat vartamAnam ca bhUtam ca parivartayan ||4|54|27||
वासना.वलितम् लोके स्फुरच्.छक्ति मनः स्थितम् ।
vAsanA.valitam loke sphurat.zakti mana: sthitam |
करोति स्वाशयेन_इमाम् व्यवस्थाम् मलिनश् चलः ॥४।५४।२८॥
karoti svAzayena_imAm vyavasthAm malina:_cala: ||4|54|28||
आत्मनः सदृशीम् लीलाम् जीवो हृद्.वन=मर्कटः ।
Atmana: sadRzIm lIlAm jIva: hRt.vana=markaTa: |
दीर्घम् आकारम् आदय निमेषाद् याति ह्रस्वताम् ॥४।५४।२९॥
dIrgham AkAram Adaya nimeSAt yAti hrasvatAm ||4|54|29||
ग्रहीतुम् च न शक्यन्ते संकल्प.जल=वीचयः ।
grahItum ca na zakyante saMkalpa.jala=vIcaya: |
मनाक् दृष्टा वि.वर्धन्ते ह्रसन्ति स.परिच्छदाः ॥४।५४।३०॥
manAk dRSTA* vi.vardhante hrasanti sa.paricchadA: ||4|54|30||
तृण.मात्रेण दीप्यन्ते संकल्पा वह्नि.शेषवत् ।
tRNa.mAtreNa dIpyante saMkalpA* vahni.zeSavat |
जगत्य् अप्रकट.आकाराः प्रदीप्ताः क्षण.भङ्गुराः ॥४।५४।३१॥
jagati_a.prakaTa.AkArA: pradIptA: kSaNa.bhaGgurA: ||4|54|31||
भ्रम.दा जड.संस्थानाः संकल्पास् तडिद्.अग्नयः ।
bhrama.dA* jaDa.saMsthAnA: saMkalpA:_taDit.agnaya: |
यद् एव_असन्.मयम्, पुत्र, तद् एव_आशु चिकित्सितुम् ॥४।५४।३२॥
yat eva_asat.mayam, putra, tat eva_Azu cikitsitum ||4|54|32||
शक्यते तत्र संदेहो न_असत् सद् भवति क्वचित् ।
zakyate tatra saMdeha: na_asat sat bhavati kva.cit |
संस्थितो यदि संकल्पा दुर्.चिकित्स्यः स्वतो भवेत् ॥४।५४।३३॥
saMsthita:_yadi saMkalpA* dur.cikitsya: svata:_bhavet ||4|54|33||
किम्तु_असद्.भूत_एव_एष सु.चिकित्स्यस् तदा भवेत् ।
kiM.tu_asat.bhUta_eva_eSa* su.cikitsya:_tadA bhavet |
अकृत्रिमम् चेत् संसारम् अलम् अङ्गार.कार्ष्ण्यवत् ॥४।५४।३४॥
akRtrimam cet saMsAram alam aGgAra.kArSNyavat ||4|54|34||
तद् एतत् क्षालने साधो कः प्रवर्तेन दुर्.मतिः ।
tat etat kSAlane sAdho ka: pravartena dur.mati: |
किम् त्व् एतत् तण्डुलेष्व् एव तुष.कञ्चुकवत् स्थितम् ॥४।५४।३५॥
kim tu_etat taNDuleSu_eva tuSa.kaJcukavat sthitam ||4|54|35||
यतस् ततः प्रयत्नेन पौरुषेण विनश्यति ।
yata:_tata: prayatnena pauruSeNa vinazyati |
अकृत्रिमम् अपि प्राप्तम् भृशम् पुत्र तथा पुनः ॥४।५४।३६॥
akRtrimam api prAptam bhRzam putra tathA puna: ||4|54|36||
सुख.उच्छेद्यतया ज्ञस्य संसारम् अलम् आततम् ।
sukha.ucchedyatayA jJasya saMsAram alam Atatam |
तण्डुलस्य यथा चर्म यथा ताम्रस्य कालिमा ॥४।५४।३७॥
taNDulasya yathA carma yathA tAmrasya kAlimA ||4|54|37||
नश्यति क्रियया पुत्र पुरुषस्य तथा मलम् ।
nazyati kriyayA putra puruSasya tathA malam |
नश्यति_एव न संदेहः_तस्मात्_उद्यमवान् भव ॥४।५४।३८॥
nazyati_eva na saMdeha:_tasmAt_udyamavAn bhava ||4|54|38||
असत्.कल्पैर् विकल्पैर् यत् संसारो न जितो मुधा ।
स्तोकेन_आशु लयम् याति क्व_असद् वस्तु चिरम् स्थितम् ॥४।५४।३९॥
asat.kalpai:_vikalpai:_yat saMsAra:_na jita: mudhA |
stokena_Azu layam yAti kva_asat vastu ciram sthitam ||4|54|39||
असत्याम् एति संसारः स्व.व्यवस्थाम् विचारतः ।
asatyAm eti saMsAra: sva.vyavasthAm vicArata: |
दीप.आलोकाद् इव_अन्धस्य द्वैन्दुत्वम् सु.ईक्षिताद् इव ॥४।५४।४०॥
dIpa.AlokAt iva_andhasya dvaindutvam su.IkSitAt iva ||4|54|40||
न_असौ तव न च_अस्य त्वम् भ्रान्तिम् पुत्र परित्यज ।
na_asau tava na ca_asya tvam bhrAntim putra parityaja |
असत्ये सत्यवत्_दृष्टे भावना मा स्म हि_ईदृशः ॥४।५४।४१॥
asatye satyavat_dRSTe bhAvanA mA sma hi_IdRza: ||4|54|41||
मम गुरु.विभव.उज्ज्वला विलासा
mama guru.vibhava.ujjvalA* vilAsA:_
इति तव मा_अस्तु वृथा_एव विभ्रमो ऽन्तः ।
iti tava mA_astu vRthA_eva vibhrama:_anta: |
त्वम् अपि च वितताश् च ते विलासा
tvam api ca vitatA:_ca te vilAsA:
विलसति सर्वम् इदम् तदात्म.तत्त्वम् ॥४।५४।४२॥
vilasati sarvam idam tadAtma.tattvam ||4|54|42||
||
oॐm
FM.4.54
WHAT'S A SAMKALPA
How this sam.kalpa (notion, thought, idea, Concept) arises and how it grows and ceases.
His SON asked Dâshûra–
कीदृशस् तात संकल्पः कथम् उत्पद्यते प्रभो ।
kIdRza:_tAta saMkalpa: katham utpadyate prabho |
कथम् च वृद्धिम् आप्नोति कथम् च_एष विनश्यति ॥४।५४।१॥
katham ca vRddhim Apnoti katham ca_eSa vinazyati ||4|54|1||
.
kIdRza:_tAta saMkalpa: katham utpadyate prabho | katham ca vRddhim Apnoti
katham ca_eSa vinazyati
.
Daddy
just what is a
saMkalpa Concept
?
how does it fall out
&
how does it gather increase
&
how is it brought to an end
?
* in FM saMkalpa is translated "Concept".
sv agrees with this reading
vlm, as a moralist, makes it "desire"
which may be the case for him
but disgust is equally a Concept.
DÂSHÛRA said—
अनन्तस्य_आत्म.तत्त्वस्य सत्तासामान्य.रूपिणः ।
anantasya_Atma.tattvasya sattAsAmAnya.rUpiNa: |
चितश् चेत्य.उन्मुखत्वम् यत् तत् संकल्प.अङ्कुरम् विदुः ॥४।५४।२॥
cita:_cetya.unmukhatvam yat tat saMkalpa.aGkuram vidu: ||4|54|2||
.
anantasya_Atma.tattvasya sattAsAmAnya.rUpiNa: | cita:_cetya.unmukhatvam yat tat saMkalpa.aGkuram vidu:
.
from the unbounded Thatness of Self
in the form of universal.BeingSo
which is the arousal of conscious Affection from Consciousness
that they call a Concept.sprout
...
.
*vwv.1081. y4054.002.y5013.053 .... That state of Consciousness which is intent on objects is considered as the sprout of imagination (saMkalpAGkura].
*sv.2 DASHURA replied: My son, when, in the infinite consciousness, the consciousness becomes aware of itself as its own object, there is the seed of ideation.
*vlm.2. Dâsûa replied: "The desire or will is situated in the mind or mental part of the one eternal, universal and spiritual substance of God.
लेशतः प्राप्त.सत्ताकः स एव घनताम् शनैः ।
lezata: prApta.sattAka: sa* eva ghanatAm zanai: |
याति चित्त.खम् आपूर्य दृढ.जाड्याय मेघवत् ॥४।५४।३॥
yAti citta.kham ApUrya dRDha.jADyAya meghavat ||4|54|3||
.
...
thru gathered bits having attained a bit of realness
then
gradually
it comes to thickness
having filled your Affective space
until it.s firmly solid.like
:
thick cloud
.
lezata: prApta.sattAka: sa* eva ghanatAm zanai: | yAti citta.kham ApUrya dRDha.jADyAya meghavat
.
*m.3 Whatever form it gets in an atomic, small/little state, gets dense and solid in time. Slowly this expands to fill the mental/psychic ether and becomes firmly established, like a cloud.
*vlm.3. It gets the form of a monad from a formless unit, and then by its gradual expansion extends over the whole mind, and fills it as a flimsy cloud soon covers the sky.
*sv.3 This is very subtle. But soon it becomes gross and fills the whole of space, as it were.
भावयन्ती चितिश् चेत्यम् व्यतिरिक्तम् इव_आत्मनः ।
bhAvayantI citi:_cetyam vyatiriktam iva_Atmana: |
संकल्पताम् उपायाति बीजम् अङ्कुरताम् इव ॥४।५४।०४॥
saMkalpatAm upAyAti bIjam aGkuratAm iva ||4|54|04||
.
भावयन्ती चितिश् चेत्यम् when *citi Conscience becomes a *cetya conceivable
व्यतिरिक्तम् इव_आत्मनः as.if distinct from the self
संकल्पताम् उपायाति it enters Concept.ness
बीजम् अङ्कुरताम् इव as a seed enters sprout.ness
.
*vwv.1082/4 Consciousness, thinking of objects perceived as if they are distinct from itself, attains to the state of imagination, like a seed (attaining to) the state of imagination, like a seed (attaining to) the state of a sprout.
*m.4 This objectified consciousness considers itself as opposed to the self and becomes a mental resolution and determination. It is like a sprout coming out of a seed.
*sv.4 When consciousness is engrossed in this ideation it thinks the object is distinct from the subject. Then the ideation begins to germinate and to grow. Ideation multiplies naturally by itself.
*vlm.4. Remaining in the divine Intellect, the mind thinks of thinkables, as they are distinct from itself; and its longing after them is called its desire, which springs from it as a germ from its seed.
संकल्पेन हि संकल्पः स्वयम् एव प्रजायते ।
saMkalpena hi saMkalpa: svayam eva prajAyate |
वर्धते स्वयम् एव_आशु दुःखाय न सुखाय तु ॥४।५४।५॥
vardhate svayam eva_Azu du:khAya na sukhAya tu ||4|54|5||
.
one Concept leads to another—a reproductive process
that grows by itself & does not lead to pleasure, only
.
*vlm.p.5 Desire is produced by desiring something, and
it increases itself both in size and
quantity only for our trouble, and not for any good or happiness at
all.
संकल्प.मात्रम् हि जगज्.जल.मात्रम् यथा_अर्णवः ।
saMkalpa.mAtram hi jagat.jala.mAtram yathA_arNava: |
ऋते संकल्पम् अन्या ते न_अस्ति संसार.दुःखिता ॥४।५४।०६॥
Rte saMkalpam anyA te na_asti saMsAra.du:khitA ||4|54|06||
.
saMkalpa.mAtram hi jagaj.jala.mAtram yathA arNava: Rte saMkalpam anyA te
other than Conceptual na asti saMsAra.du:khitA
.
*m.6 This world is only a result of .samkalpa. like sea being only water. Truth is that there is nothing other than .samkalpa. which causes the sorrow of this mutable world.
*sv.6 There is no cause for sorrow in this world other than this ideation!
*vlm.6. It is the accretion of our desires which forms the world, as it is the accumulation of waters which makes the ocean; you have no trouble without your desire, and being free from it, you are freed from the miseries of the world (wherein one has to buffet as in the waves and water
काकतालीय.योगेन संजातो ऽस्ति मुधा_एव हि ।
kAkatAlIya.yogena saMjAta:_asti mudhA_eva hi |
मृग.तृष्णा.द्वि.चन्द्रत्वम् इव_असत्यम् च वर्धते ॥४।५४।०७॥
mRga.tRSNA.dvi.candratvam iva_asatyam ca vardhate ||4|54|07||
.
kAkatAlIya.yogena . like the Coconut.Crow
saMjAta:_asti mudhA_eva hi . aroused it is nothing but folly
mRgatRSNA.dvicandratvam iva . & like mirage or double moon =
a.satyam ca vardhate . becomes something that is notSo.
.
?m.7 The birth of this .samkalpa. is a river, purposeless chance occurrence. It increases by falsehood and illusion like a mirage and two moons.
?? The present development of the Conceptual creation is kAkatAlIya.yogena by pure accident. It is indeed disappointing.
*sv.7 This ideation or notion has really come into being by sheer coincidence (the crow alights on the palm tree, and the fruit falls to the ground, without any causal connection).
*vlm.7. It is by mere chance, that we come to meet with the objects of our desire; as it is by an act of unavoidable chance also, that we are liable to lose them. They appear before us as secondary luminaries in the sky, and then fly away as the mirage vanishes from view.
निगीर्ण.मातुलिङ्गस्य कनक.प्रत्ययो यथा ।
nigIrNa.mAtuliGgasya kanaka.pratyaya: yathA |
स्वयम् अभ्येत्य् असत्यो ऽन्तः संकल्पस् ते तथा हृदि ॥४।५४।०८॥
svayam abhyeti_asatya:_anta: saMkalpa:_te tathA hRdi ||4|54|08||
.
nigIrNa.mAtuliGgasya kanaka.pratyaya: yathA svayam abhyeti_asatya:
anta: saMkalpa:_te tathA hRdi
.
O *tt.bot. #mAtuliGga – the citron tree (MW) • the ginger nut +
*m.8 A .matulinga. fruit when consumed gives the eater a feeling that he is eating gold. Similarly a .samkalpa. creates a feeling in one.s heart that it is real.
*vlm.p.8 As a man who has jaundice from eating a certain fruit sees everything as yellow with his jaundiced eye, so the desire in the heart of man pictures the unreal as a reality before him.
*sv.8 But this unreal non.substance is yet able to grow!
असत्यम् एव जातस् त्वम् असत्यम् अपि वर्तसे ।
a.satyam eva jAta:_tvam a.satyam api vartase |
अस्मिन्_ ज्ञाते च विज्ञाने ह्य् असत्यम् संविलीयते ॥४।५४।०९॥
asmin_jJAte ca vijJAne hi_a.satyam saMvilIyate ||4|54|09||
.
asatyam eva jAta:_tvam . unreally indeed you.re born .
a.satyam api vartase . unreally also you grow +
asmin_jJAte ca vijJAne . when this is known and understood .
hi_a.satyam saMvilIyate
.
It is not.So that you were born,
असत्यम् अपि वर्तसे it is not.So too that you grow.
अस्मिन्_ज्ञाते च विज्ञाने When this is known and understood,
ह्य् असत्यम् संविलीयते whatever is not.So is subsumed.
.
*sv.9 Your birth, therefore, is unreal; your existence, surely, is unreal too.
*m.9 .You are born in falsehood (O samkalpa). You are increasing in falsehood. if this is realized, falsehood (of samkalpa) gets annihilated/dissolved.
*vlm.9. Know this truth that you are an unreality yourself, and must become an unreality afterwards. (Because there is but one self.existent entity, and all besides is but suppositions not entities).
*jd.9 . असत्यम् एव जातस् त्वम् It is not.So that you were born, असत्यम् अपि वर्तसे it is not.So too that you grow. अस्मिन्_ज्ञाते च विज्ञाने When this is known and understood, ह्य् असत्यम् संविलीयते whatever is not.So is subsumed.
असौ सः_अहम् इमे भावाः सुख.दुःख=मया मम ।
asau sa:_aham ime bhAvA: sukha.du:kha=mayA* mama |
व्यर्थम् एव_इति नाना.आस्था येन_अन्तः परितप्यसे ॥४।५४।१०॥
vyartham eva_iti nAnA.AsthA yena_anta: paritapyase ||4|54|10||
.
asau sa:_aham . this "he.I" =
ime bhAvA: . such feeling/states =
sukha.du:kha=mayA: mama . "are pleasure.sorrow=ful for me
vyartham eva – quite pointless"
iti nAnAsthA: nAnA.AsthA / na_anAsthA .
yena_anta: paritapyase with which you burn within
.
*m.10 .I am these feelings, emotions and states of mind. I am full of sorrows and joys.. I am being purposeless. you are tormented inside by such feelings.
*vlm.10. He who has learnt to disbelieve his own existence and that of all others, and knows the vanity of his joy and grief, is not troubled at the gain or loss of any thing (which is but vanity of vanities, the world is vanity).
*sv.10.11 When you know this and realise this, the unreality ceases.
*AB. asau yo vedAnteSu prasiddha: pUrnAtmA sa: aham eva, mama ime sukha.du:kha=mayA janmAdi.bhAvA vyartham mithyaiva ity_anAsthA yena_ajJAnena hetunA nAsti tena paritapyase ||4|54|
*jd.10 – asau sa:_aham . this "he.I" = ime bhAvA: . such feeling/states = sukha.du:kha=mayA: mama . "are pleasure.sorrow=ful for me" = vyartham eva_iti nAnAsthA: nAnA.AsthA / na_anAsthA . yena_anta: paritapyase with which you burn within.
असन् न_इव_अस्य जातो ऽसि कुतो जन्म.विलासतः ।
asat_na_iva_asya jAta:_asi kuta:_janma.vilAsata: |
व्यर्थम् एव_अवमूढो ऽसि संकल्प.वश.तः स्वतः ॥४।५४।११॥
vyartham eva_avamUDha:_asi saMkalpa.vaza.ta: svata: ||4|54|11||
.
as.if not unreal / Unreal only
you have been born of this
:
why
out.of birth and manifestation
quite uselessly
are you confused by your own Conception of self?
.
असन् न_इव / असन्.न् एव as.if not unreal / Unreal only = अस्य जातः असि you have been born of this = कुतः जन्म.विलास.तः why, out.of birth and manifestation = व्यर्थम् एव अवमूढः असि quite uselessly are you confused = संकल्प.वशतः स्वतः because of your own Conception lof self?
*m.11 Where is the grace and charm in these births which are born out of falsehood? Gripped by .samkalpa., you are becoming yourself a stupid.
*vlm.11. Knowing yourself as nothing, why do you think of your birth and your pleasures here? You are deluded in vain by the vanity of your desires.
*jd.11 – असन् न_इव / असन्.न् एव as.if not unreal / Unreal only = अस्य जातः असि you have been born of this = कुतः जन्म.विलास.तः why, out.of birth and manifestation = व्यर्थम् एव अवमूढः असि quite uselessly are you confused = संकल्प.वशतः स्वतः because of your own Conception lof self?
मा संकल्पय संकल्पम् भावम् भावय मा स्थितौ ।
mA saMkalpaya saMkalpam bhAvam bhAvaya mA sthitau |
एतावता_एव भावेन भव्यो भवति भूतये ॥४।५४।१२॥
etAvatA_eva bhAvena bhavya: bhavati bhUtaye ||4|54|12||
.
mA saMkalpaya saMkalpam . do not conceive a Concept =
bhAvam bhAvaya mA – do not feel a Feeling =
sthitau etAvatA_eva bhAvena – whatever the state of feeling =
bhavya: bhavati – will become, coming
bhUtaye – into being...
*m.12 Do not indulge in .samkalpas., ideations and mental resolves. Do not keep on thinking and feeling fancifully. One becomes prosperous by such kinds of feelings.
*sv.12 Do not entertain ideas. Do not hold onto the notion of your existence. For it is only by these that the future comes into being.
*vlm.12. Do not entertain your desires, nor think of anything which is nothing; it is by your living in this manner, that you may be wise and happy.
संकल्प.नाश.यत्नेन न भयान्य् अनुगच्छति ।
saMkalpa.nAza.yatnena na bhayAni_anugacchati |
भावना.अभाव.मात्रेण संकल्पः क्षीयते स्वयम् ॥४।५४।१३॥
bhAvanA.abhAva.mAtreNa saMkalpa: kSIyate svayam ||4|54|13||
.
saMkalpa.nAza.yatnena . ... by the effort to eliminate samkalpa Concepts =
na bhayAni_anugacchati bhAvanA.abhAva.mAtreNa
saMkalpa: kSIyate svayam . merely by the absence of *bhAvanA =
saMkalpa: kSIyate svayam . the samkalpa destroys itself
.
*vwv.1945/13 By the effort in (bringing about) the destruction of imagination, one does not seek (or arrive at) fears (or dangers). By the mere absence of thought, imagination is destroyed of its own accord.
*m.13 By annihilating .samkalpas., a person (moves towards consciousness ether) becomes fearless. .samkalpas. will decline by the absence of thoughts and ideations.
*sv.13 There is no cause for fear in the destruction of all ideation.
*vlm.13. Try to relinquish your desire, and you will evade all difficulties; and cease to think of anything, and your desire for it will disappear of itself.
सुमनः.पल्लव.आमर्दे किम्चिद् व्यतिकरो भवेत् ।
sumana:.pallava.Amarde kimcit vyatikara:_bhavet |
सुसाभ्यो भाव.मात्रेण न तु संकल्प.नाशने ॥४।५४।१४॥
susAdhya: bhAva.mAtreNa na tu saMkalpa.nAzane ||4|54|14||
.
su.mana:.pallava.Amarde kimcit vyatikara: bhavet su.sAdhya: bhAva.mAtreNa
na tu saMkalpa.nAzane
.
#mRd #Amarda.: crushing, handling roughly, MBh.; pressing, squeezing, KSS.
*m.14 There is some labour in squeezing a tender leaf. But in driving out thoughts (and thus dissolving samkalpas) there is not even that much difficulty.
*vlm.14. Even the crushing of a flower is attended with some effort, but it requires no effort to destroy your desire, which vanishes of itself for want of its thought.
*sv.14 When there is no thought, notion or ideation ceases.
##kR . #atikR . #vyatikR . #vyatikara. . acting reciprocally, reciprocal • #vyatikara: . reciprocity, reciprocal action or relation ib • contact, union (ifc. = joined with, pervading) • [mutual damage, or disturbance y2018.042] .• (ifc.) taking to, accomplishing, performing • incident, opportunity • misfortune, accident, fatality • destruction, end •• blending together, mixture mbh •• a confusing (or striking) resemblance • . #vyatikarita. . mixed or joined with (tena or comp).
पुष्प.आक्रान्तौ कर.स्पन्द.यत्नः पुत्र उप.युज्यते ।
puSpa.AkrAntau kara.spanda.yatna: putra upa.yujyate |
तद् अप्य् उपकरोत्य् अस्मिन् असंकल्प.परिक्षये ॥४।५४।१५॥
tat api_upakaroti_asmin asaMkalpa.parikSaye ||4|54|15||
.
puSpa.flower.AkrAnti.ascending/rising.au kara.doing/making.spanda.vibrant/energy.yatna.endeavor/effort/labor: putra.son upayujyate tat.it/he/that api.tho/even upakaroti asmin.here a.non.saMkalpa.concept.parikSaya.e
.
upayujyate
upakaroti
parikSaya
.
*m.15 My son, to pluck a flower the movement of hand is involved. In dissolution of .samkalpa., even that effort is absent.
*sv.15 My son, it is easier to cease to entertain notions, than it is to crush a flower that lies on the palm of your hand.
*vlm.15. You have to expand the palm of your hand, in laying hold of a flower; but you have nothing to do in destroying your frail and false desire.
संकल्पो येन हन्तव्यस् तेन भाव.विपर्ययात् ।
saMkalpa: yena hantavya:_tena bhAva.viparyayAt |
अप्य् अर्धेन निमेषेन लीलया_एव नि.हन्यते ॥४।५४।१६॥
api_ardhena nimeSena lIlayA_eva ni.hanyate ||4|54|16||
.
in one by whom a Concept is to be destroyed
:
when the opposite state is felt by him
even for half a moment
very easily it meets destruction.
saMkalpa: yena hantavya:
one by whom Conception is to be destroyed = tena bhAva.viparyayAt . from an opposing feeling/state by him = api_ardhena nimeSena . even in half a moment = lIlayA_eva nihanyate . very easily it meets destruction.
.
*vwv.1946/16 By whom imagination is to be destroyed, it is overcome by him with ease even in half the twinkling of the eye, through the absence of thought (or feeling).
*sv.16.17.18 The latter demands effort; the former is effortless.
*vlm.16. He that wants to destroy his desire, can do it in a trice, by forgetting the thought of his desired object.
*m.16 By a surprise dispersion of the meaning of the feelings and resolutions, the disposition of the .samkalpa. get reversed and so the .samkalpa. gets killed for a moment in a strage manner.
#i . #parI . #viparI . #viparyaya: . transposition, change, alteration, inverted order or succession, opposite of *MBh.&c (e.g. buddhi.v°, the opposite opinion • svapna.v°, the opp of sleep, state of being awake • saMdhi.viparyayau, peace and its opposite i.e. war • #viparyaye, #viparyena ind. and #viparyayAt ind. in the opposite case, otherwise).
*jd.16 – saMkalpa: yena hantavya: . one by whom Conception is to be destroyed = tena bhAva.viparyayAt . from an opposing feeling/state by him = api_ardhena nimeSena . even in half a moment = lIlayA_eva nihanyate . very easily it meets destruction.
भाव.मात्र.उप.सम्पन्ने स्व.आत्मनि स्थितिम् आगते ।
bhAva.mAtra.upa.sampanne sva.Atmani sthitim Agate |
साध्यते यद् असाध्यम् तत् कस्य स्यात् किम् इव_अङ्ग ते ॥४।५४।१७॥
sAdhyate yat asAdhyam tat kasya syAt kim iva_aGga te ||4|54|17||
.
bhAva.mAtra=upasampanne
sva.Atmani . in own.self =
sthitim Agate . when come to the state =
sAdhyate yat a.sAdhyam tat kasya syAt kim iva aGga te
.
*m.17 They, who abide in the self, can achieve even the impossible even if an iota of feeling or .samkalpa. arises in them. What else can happen when such people are concerned?
*vlm.17. The thoughts being repressed from other objects, and fixed in the Supreme Spirit, will enable one to do what is impossible for others to effect.
*sv.16.17.18 The latter demands effort; the former is effortless.
संकल्पेन_एव संकल्पम् मनसा स्वमनो मुने ।
saMkalpena_eva saMkalpam manasA svamana: mune |
छित्त्वा स्व.आत्मनि तिष्ठ त्वम् किम् एतावति दुष्करम् ॥४।५४।१८॥
chittvA sva.Atmani tiSTha tvam kim etAvati duSkaram ||4|54|18||
.
so
by a Concept a Concept is destroyed
:
by Mind your.own Mind, muni, is shattered
you
should rest in your.own Self
:
WHAT'S difficult about this
?
saMkalpena_eva saMkalpam . so by one Concept, (another) Concept = manasA svamanas mune . by *manas Mind, muni, your own Mind = chittvA . having divided/fragmented = svAtmani tiSTha tvam . rest you in your ownSelf = kim etAvati duSkaram . WHAT'S difficult about this?
*vwv.1944 Sage! Having cut (or destroyed) imagination by imagination alone and the mind by one.s own mind, you abide in your own self. What difficulty is there in just so much?
*vlm.18. Kill your desire by desiring nothing, and turn your mind from all things, by fixing it in the Supreme, which you can easily do of yourself.
*jd.18 – saMkalpena_eva saMkalpam . so by one Concept, (another) Concept = manasA svamanas mune . by *manas Mind, muni, your own Mind = chittvA . having divided/fragmented = svAtmani tiSTha tvam . rest you in your ownSelf = kim etAvati duSkaram . WHAT'S difficult about this?
उपशान्ते हि संकल्पे उपशान्तम् इदम् भवेत् ।
upazAnte hi saMkalpe upazAntam idam bhavet |
संसार.दुःखम् अखिलम् मूलाद् अपि महामते ॥४।५४।१९॥
saMsAra.du:kham akhilam mUlAt api mahAmate ||4|54|19||
.
upazAnte hi saMkalpe . for when conceiving has come.to.peace = upazAntam idam bhavet . this becomes peaceful = saMsAra.du:kham akhilam . all the sorrows of saMsAra = mUlAt_api mahAmate . even from the root, great thinker
.
*vwv.1943/19 Wise One! When imagination has ceased, all this suffering of the world would indeed be extinguished even from the root.
*m.19 When .samkalpa. subsides only, this world subsides. Along with it the entire world of sorrows.
*vlm.19. Our desires being quieted, all worldly cares come to a stand still, and all our troubles are put to a dead lock.
*sv.19 When thus all notions cease, there is great peace, and sorrow is destroyed to its very root.
*jd.19 – upazAnte hi saMkalpe . for when conceiving has come.to.peace = upazAntam idam bhavet . this becomes peaceful = saMsAra.du:kham akhilam . all the sorrows of saMsAra = mUlAt_api mahAmate . even from the root, great thinker.
संकल्पो हि मनो जीवश् चित्तम् बुद्धिः सवासना ।
saMkalpa:_hi mana:_jIva:_cittam buddhi: savAsanA |
नाम्ना_एव_अन्यत्वम् एतेषाम् न_अर्थेन_अर्थ.विदाम् वर ॥४।५४।२०॥
nAmnA_eva_anyatvam eteSAm na_arthena_artha.vidAm vara ||4|54|20||
.
saMkalpa: hi manas jIva:_cittam
buddhi: sa.vAsanA the intellect conditioned by vAsanA.Tracks =
nAmnA_eva_anyatvam eteSAm na_arthena
arthavidAm vara
.
*m.20 O man of understanding, .samkalpa. is mind. It is Siva, it is the basic mental consciousness and vāsana.tainted .buddhi.. The difference between these is merely in name and not substantial.
*vlm.20. Our wishes constitute our minds, hearts, lives, understandings and all our desiderative faculties; all which are but different names for the same thing without any difference in their signification.
*sv.20.23 For everything in this universe is but an idea, a notion, a Concept: it has different names like the mind, the living soul or jiva, intelligence and conditioning there are no real substances corresponding to these words.
संकल्पनाद् ऋते न_इह किम्चिद् एव_अस्ति कुत्र.चित् ।
saMkalpanAt Rte na_iha kimcit eva_asti kutra.cit |
तम् एव हृदयाच् छिन्धि किम् एतत् परिशोचसि ॥४।५४।२१॥
tam eva hRdayAt_chindhi kim etat parizocasi ||4|54|21||
.
other than as a Conception
there is nothing at.all here wherever
:
only sever it from your Heart & what is there to grieve about
?
यथा_एव_इदम् नभः शून्यम् जगच्.छून्यम् तथा_एव हि ।
yathA_eva_idam nabha: zUnyam jagat.zUnyam tathA_eva hi |
असन्.मय.विकल्प.उत्थे उभ एते तते यतः ॥४।५४।२२॥
asat.maya.vikalpa.utthe ubha* ete tate yata: ||4|54|22||
.
yathA_eva_idam nabha: zUnyam . just as this spacious sky is empty
jagat zUnyam tathA_eva hi . the world is empty too +
asanmaya.vikalpa.utthe
ubhe ete tate yata:
*m.22 Just like sky which is void, the world also is void. Both are full of falsehood of non.being. And so both are of the supreme whatever may be the causes (for their appearance).
*vlm.22. The world below is as empty, as the hollow sky above us; both of those are empty nothings, except that our minds make something or other of them, agreeably to its desire or fancy.
*sv.20.23 For everything in this universe is but an idea, a notion, a Concept: it has different names like the mind, the living soul or jiva, intelligence and conditioning there are no real substances corresponding to these words.
अ.सिद्धम् सर्वम् एव_एतद् असिद्धेन_एव साधितम् ।
a.siddham sarvam eva_etat a.siddhena_eva sAdhitam |
संकल्पेन जगद्य् अस्माद् भावना क्व_अवतिष्ठताम् ॥४।५४।२३॥
saMkalpena jagadi_asmAt bhAvanA kva_avatiSThatAm ||4|54|23||
.
a.siddham – unaccomplished
sarvam eva etat – everything even this
a.siddhena eva . tho without being accomplished
sAdhitam – is brought.to.be =
saMkalpena . by Conception =
jagadi . into the world =
asmAt – how then is bhAvanA.Feeling established?
*m.23 All is falsehood, unsubstantiated and uncertain. real a thing can be achieved only by such unsubstantiated falsehood. Where, then, will a thought, which is caused or emerged out of mental fancy (samkalpa) land itself? (One falsehood leading to another falsehood).
*vlm.23. All things are unsubstantial and unsubstantiated by the unsubstantial mind; thus the world being but a creation of our fancy a desideratum, there is nothing substantial for you to think about.
*sv.20.23 For everything in this universe is but an idea, a notion, a Concept: it has different names like the mind, the living soul or jiva, intelligence and conditioning there are no real substances corresponding to these words.
भावना.अक्षयतः सिद्धस् ततः प्राप्यम् न शिष्यते ।
bhAvanA.akSayata: siddha:_tata: prApyam na ziSyate |
तस्माद् असद् इदम् सर्वम् विज्ञेयम् हेलया_इद्धया ॥४।५४।२४॥
tasmAt asat idam sarvam vijJeyam helayA_iddhayA ||4|54|24||
.
bhAvanA.akSayata: siddha: tata: prApyam na ziSyate | tasmAt asat idam sarvam
vijJeyam helayA_iddhayA
.
when the decline of Feeling is accomplished
thus
nothing remains to be felt.to.be
:
all This should be understood as notSo
with kindled contempt for that body.feeling
...
*m.24 When fancy and thought die out, nothing remains except the attainment of that. And so, one should know easily that all is unreal and untrue.
*vlm.24. Our reliance on unrealities proving to be unreal, leaves no room for our thinking about them; the suppression of their thoughts produces that perfection insouciance, than which there is nothing more desirable on earth. Forget therefore all that is unreal.
तनु.भावनया तेन सुख.दुःखैर् न लिप्यते ।
tanu.bhAvanayA tena sukha.du:khai:_na lipyate |
अ.वस्त्व् इति च निर्णाय स्नेह.आस्था न प्रवर्तते ॥४।५४।२५॥
a.vastu_iti ca nirNAya sneha.AsthA na pravartate ||4|54|25||
.
...
tanu.bhAvanayA tena sukha.du:khai:_na lipyate | a.vastu_iti ca nirNAya
sneha.AsthA na pravartate
.
not stuck in pleasure & in pain
and determined to be insubstantial
a focus on affection does not happen to be.
.
*vlm.p.25 The proper discernment of things will preserve you from the excess of joy and grief. The knowledge of the vanity of things will keep out your affection or reliance on any person or thing.
*sv.25 Already as the notions weaken, one is less affected by happiness and unhappiness,
and knowledge of the unreality of the objects prevents attachment.
आस्था.क्षये न जायेते हर्ष.अमर्षौ भव.अभवौ ।
AsthA.kSaye na jAyete harSa.amarSau bhava.abhavau |
तस्माद् असद् इदम् सर्वम् सुख.दुःख.आदि=विभ्रमैः ॥४।५४।२६॥
tasmAt a.sat idam sarvam sukha.du:kha.Adi=vibhramai: ||4|54|26||
.
once this focus is removed there don.t arise
delight and dismay in existence and nonexistence
.
AsthA.kSaye na jAyete harSa.amarSau bhava.abhavau | tasmAt a.sat idam sarvam
sukha.du:kha.Adi=vibhramai:
.
*vlm.p.26 The removal of reliance on the world removes our attachment to it and consequently prevents our joy or sorrow at the gain or loss of anything.
*sv. When there is no hope, there is neither elation nor depression.
मनो जीवः स्फुरत्य् उच्चैर् मानसम् नगरम् जगत् ।
mana:_jIva: sphurati_uccai:_mAnasam nagaram jagat |
भविष्यद् वर्तमानम् च भूतम् च परिवर्तयन् ॥४।५४।२७॥
bhaviSyat vartamAnam ca bhUtam ca parivartayan ||4|54|27||
.
Mind
as the Living.jIva
projects in its heights
this mental city, the world
future & present & past
.
mana:_jIva: sphurati_uccai: mAnasam nagaram jagat | bhaviSyat vartamAnam ca
bhUtam ca parivartayan
.
*vlm.p.27 The mind that becomes the living principle stretches out his city of the world by an act of its imagination, then turns it about as the present, past, and future worlds.
*vlm.p.27 The mind that becomes the living principle stretches out his city of the world by an act of its imagination, then turns it about as the present, past, and future worlds.
वासना.वलितम् लोके स्फुरच्.छक्ति मनः स्थितम् ।
vAsanA.valitam loke sphurat.zakti mana: sthitam |
करोति स्वाशयेन_इमाम् व्यवस्थाम् मलिनश् चलः ॥४।५४।२८॥
karoti svAzayena_imAm vyavasthAm malina:_cala: ||4|54|28||
.
connected by vAsanA.Imprints to the world
projecting its power as a state of Mind =
karoti . making =
svAzayena
imAm vyavasthAm
malina: cala: . stirring with impurity.
.
*m.28 World is moving (and turning) in vāsanas. The power of flashing that is embedded in mind fosters a polluted and corrupt formalism and establishment to serve its purposes.
*vlm.p.28 The mind that is subject to the sensational, emotional and willful feelings loses the purity of its intellectual nature and plays many parts by its sensuousness.
*vlm.28. The mind being subject to the sensational, emotional and volitive feelings; loses the purity of its intellectual nature, and plays many parts by its sensuousness.
*sv.27.33 The mind itself is the jiva when it is reflected in consciousness; and mind itself builds castles in the air, stretching itself, as it were, into the past, the present and the future.
आत्मनः सदृशीम् लीलाम् जीवो हृद्.वन=मर्कटः ।
Atmana: sadRzIm lIlAm jIva: hRt.vana=markaTa: |
दीर्घम् आकारम् आदय निमेषाद् याति ह्रस्वताम् ॥४।५४।२९॥
dIrgham AkAram Adaya nimeSAt yAti hrasvatAm ||4|54|29||
.
like the play of self in the Living.jIvas
are the monkeys in Heart Forest
:
given a tall body in a moment it gets short
.
Atmana: sadRzIm lIlAm jIva: hRt.vana=markaTa: | dIrgham AkAram Adaya
nimeSAt yAti hrasvatAm
.
*jd. an unclear image—perhaps comparing
one hanging from a branch
with one crouched and feeding
or maybe the tall youth in his shrunken senility.
*m. ... Having received a lofty form, it becomes dwarfish in a trice.
*vlm.p.29 The living soul also forgets the nature of the Universal Soul from which it is derived and is transformed to a puny animalcule in the heart of man, where it plays its pranks like an ape in the woods.
*vlm. ... is transformed to a puny animalcule ....
ग्रहीतुम् च न शक्यन्ते संकल्प.जल=वीचयः ।
grahItum ca na zakyante saMkalpa.jala=vIcaya: |
मनाक् दृष्टा वि.वर्धन्ते ह्रसन्ति स.परिच्छदाः ॥४।५४।३०॥
manAk dRSTA* vi.vardhante hrasanti sa.paricchadA: ||4|54|30||
.
grahItum ca na zakyante
saMkalpa.jala=vIcaya: . waves of Conceptual water =
manAg dRSTA vivardhante hrasanti sa.paricchadA:
.
*m.30 It is difficult to perceive and understand the waves of .samkalpa. waters. A little attention increases the .samkalpa. tendency. This attention removes the covering (on samkalpa).
*vlm.30. Its desires are as irrepressible, as the waves of the ocean, and they rise and fall by turns like the waves, in expectation of having every object of the senses.
*sv.27.33 The mind itself is the jiva when it is reflected in consciousness; and mind itself builds castles in the air, stretching itself, as it were, into the past, the present and the future.
#chad . #paricchada.: a covering, dress; • paraphernalia, insignia; • retinue, attendants.
तृण.मात्रेण दीप्यन्ते संकल्पा वह्नि.शेषवत् ।
tRNa.mAtreNa dIpyante saMkalpA* vahni.zeSavat |
जगत्य् अप्रकट.आकाराः प्रदीप्ताः क्षण.भङ्गुराः ॥४।५४।३१॥
jagati_a.prakaTa.AkArA: pradIptA: kSaNa.bhaGgurA: ||4|54|31||
.
tRNa.mAtreNa – with a measure of grass
dIpyante saMkalpA: . saMkalpa.Concepts are made to flare
vahni.zeSavat – like fire.embers
jagati – in the world
a.prakaTa.AkArA: . unmanifest embodiments
pradIptA: kSaNa.bhaGgurA:
.
*m.31 Like the remains of embers which flare up on addition of straw, the unmanifest forms of the transient things and objects come alive (due to a little samkalpa).
*vlm.31. Our desire like fire, is kindled by every straw; and it burns and blows out in its invisible form within the mind.
*sv.27.33 The mind itself is the jiva when it is reflected in consciousness; and mind itself builds castles in the air, stretching itself, as it were, into the past, the present and the future.
#prakaTa
भ्रम.दा जड.संस्थानाः संकल्पास् तडिद्.अग्नयः ।
bhrama.dA* jaDa.saMsthAnA: saMkalpA:_taDit.agnaya: |
यद् एव_असन्.मयम्, पुत्र, तद् एव_आशु चिकित्सितुम् ॥४।५४।३२॥
yat eva_asat.mayam, putra, tat eva_Azu cikitsitum ||4|54|32||
.
bhrama.dA* jaDa.saMsthAnA: saMkalpA:_taDit.agnaya: | yat eva_asat.mayam,
putra, tat eva_Azu cikitsitum
.
they present an illusion
apparently solid Concepts—lightning.flashes
:
whatever is made of the unreal, my boy, thatever needs a cure
.
*m.32 In the lightning/flash fires of .samkalpa. lie multitudes of illusory inconscient things. All that is full of falsehood. My son, that has to be cured and eliminated.
शक्यते तत्र संदेहो न_असत् सद् भवति क्वचित् ।
zakyate tatra saMdeha: na_asat sat bhavati kva.cit |
संस्थितो यदि संकल्पा दुर्.चिकित्स्यः स्वतो भवेत् ॥४।५४।३३॥
saMsthita:_yadi saMkalpA* dur.cikitsya: svata:_bhavet ||4|54|33||
.
zakyate – there can be
tatra – in that regard
saMdeha: . the doubt how
na asat – nothing unreal
sat bhavati – becomes real
kva.cit – wherever
saMsthita: . established
yadi – if
saMkalpA: . Concepts
dur.cikitsya: sva.tas bhavet – becoming hard to heal by itself
.
*m.33 There is no possibility for doubt .a non.existent/unreal thing can never become real.. There can be doubt when a .samkalpa. becomes self.existent/real due to application of some/false remedies.
*vlm.33. Desire is undoubtedly a curable disease, as long as it is a transient malady of the mind; but it becomes incurable, when it takes a deep root in it.
*sv.27.33 The mind itself is the jiva when it is reflected in consciousness; and mind itself builds castles in the air, stretching itself, as it were, into the past, the present and the future.
* zakyate . there can be = tatra . in that regard = saMdeha: . the doubt how = na asat . nothing unreal = sat bhavati . becomes real = kva.cit . wherever = saMsthita: . established = yadi . if = saMkalpA: . Concepts = dur.cikitsya: sva.tas bhavet . becoming hard to heal by itself .
किम्तु_असद्.भूत_एव_एष सु.चिकित्स्यस् तदा भवेत् ।
kiM.tu_asat.bhUta_eva_eSa* su.cikitsya:_tadA bhavet |
अकृत्रिमम् चेत् संसारम् अलम् अङ्गार.कार्ष्ण्यवत् ॥४।५४।३४॥
akRtrimam cet saMsAram alam aGgAra.kArSNyavat ||4|54|34||
.
kiMtu asad.bhUta: eva eSa: . but even this unReal being
su.cikitsya: . of what is easy to heal =
tadA bhavet –
if then it comes to be un.artificial akRtrimam cet saMsAram
alam aGgAra.kArSNyavat –
it.s rather like the blackness of coal
...
*m.34 If this mutable world, which is unreal and illusory, becomes real and natural (without being artificially created), then the impurity of world is like the black colour of coal.
*sv.34 It is not possible to comprehend the ripples of ideation; but this much can be said: sense.experiences multiply them, and when these are given up, they cease to be.
*vlm.34. The knowledge of the unreality of the world, quickly cures the disease of desire; but the certainty of worldly knowledge, makes it as incurable as the impossibility, of removing the blackness of a coal.
तद् एतत् क्षालने साधो कः प्रवर्तेन दुर्.मतिः ।
tat etat kSAlane sAdho ka: pravartena dur.mati: |
किम् त्व् एतत् तण्डुलेष्व् एव तुष.कञ्चुकवत् स्थितम् ॥४।५४।३५॥
kim tu_etat taNDuleSu_eva tuSa.kaJcukavat sthitam ||4|54|35||
.
...
tat etat kSAlane sAdho ka: pravartena dur.mati: |
what kind of fool would try to wash it clean?
kim tu etat taNDuleSu eva tuSa.kaJcukavat sthitam
.
*m.35 O gentle one, which fool can clean and wash and relieve this of its colour? The difficulty is not so much since the problem is like that of husk.covering over a rice grain.
*vlm.35. What fool will attempt to wash a coal white, or convert a materialist to a spiritualist? Or turn a raven or Negro to whiteness?
*sv.35.36.37 If these notions are real, like the blackness of coal, then you cannot remove them; but that is not so.
#kSAlana
#pravarta
#taNDula. . grain (after threshing and winnowing), esp. rice +
#kaJc* . #kaJcuka, #kaJcukI (end.comp. f. #kaJcukA) a dress fitting close to the upper part of the body, armour, mail • jacket_BhP._KSS. &c. • *m.. the skin of a snake_paJcat. ; husk, shell_bhpr. ; cover, cloth, envelope_bhpr. ; (fig.) a cover, disguise Hcat. ; = karabha_Lex. ; (I) f. Lipeocercis Serrata_Lex.
यतस् ततः प्रयत्नेन पौरुषेण विनश्यति ।
yata:_tata: prayatnena pauruSeNa vinazyati |
अकृत्रिमम् अपि प्राप्तम् भृशम् पुत्र तथा पुनः ॥४।५४।३६॥
akRtrimam api prAptam bhRzam putra tathA puna: ||4|54|36||
.
yatas.from.which/whence tatas.from.that/therefore
prayatnena pauruSeNa . by Personal Effort =
vinazyati . is destroyed =
a.kRtrimam api . altho unnatural =
prApta.reached/got.m bhRzam.often/repeatedly/intensely
hey putra.son tathA.thus/thatwise punar.again, son, thus again
.
*m.36 By human effort the falsehood gets demolished. Even so, this world.nature can occur in intense measure again.
*vlm.36. But the mind of a man, is as a grain of rice covered under its husk, which is soon unhusked upon the threshing.floor.
*sv.35.36.37 If these notions are real, like the blackness of coal, then you cannot remove them; but that is not so.
सुख.उच्छेद्यतया ज्ञस्य संसारम् अलम् आततम् ।
sukha.ucchedyatayA jJasya saMsAram alam Atatam |
तण्डुलस्य यथा चर्म यथा ताम्रस्य कालिमा ॥४।५४।३७॥
taNDulasya yathA carma yathA tAmrasya kAlimA ||4|54|37||
.
sukha.ucchedyatayA – w a happy state to be shattered
jJasya – for a knower
Samsâra.m alam.enuff/fully Atata.spread/strung(bow)\turned.to/wide.m –
taNDulasya yathA – as of thrashed.grain
carma.husk/skin yathA – as the husk
yathA.as/how tAmra.sya kAlimA
.
##*carma . husk (in the context of paddy), fm4054.37 taNDulasya yathA carmA Ordinarily it means skin or hide. The present sense indicates similarity: carma iva carma, aupamika: prayoga:. Skin protects the body. Husk protects the grain. What skin is to the body, husk is to paddy. . Satyavat Shastri +
tAmrasya kAlimA
...
*m.37 The filth and impurity of .samsāra. can be easily eradicated by a jnāni. It is like removing the husk over a grain. It is like rubbing clean a copper piece of its blackness.
*vlm.37. The worldliness of the wise, is as soon removed as the husk of rice, and the blackness of a cooking kettle.
*sv.35.36.37 If these notions are real, like the blackness of coal, then you cannot remove them; but that is not so.
#ucchedya
नश्यति क्रियया पुत्र पुरुषस्य तथा मलम् ।
nazyati kriyayA putra puruSasya tathA malam |
नश्यति_एव न संदेहः_तस्मात्_उद्यमवान् भव ॥४।५४।३८॥
nazyati_eva na saMdeha:_tasmAt_udyamavAn bhava ||4|54|38||
.
...
nazyati . destroying =
kriyayA . thru Action =
putra . son =
puruSasya tathA malam . of a Person thus the fault
nazyati eva . even destroying =
na saMdeha: . no doubt
tasmAt udyama.vAn bhava . therefore strive to be in control.
*m.38 My child, by your manly effort the falsehood and impurity. There is no doubt. Work now towards it.
*vlm.38. The blemishes of a man, are blotted out by his own endeavours; wherefore you must try to exert yourself to action at all times. 39. He who has not been able to master over his vain desires, and hobby whims in this world, will find them vanish of themselves in course of time, as nothing false can last for ever.
*sv.38.42 Hence they can be destroyed.
#udyama
असत्.कल्पैर् विकल्पैर् यत् संसारो न जितो मुधा ।
asat.kalpai:_vikalpai:_yat saMsAra:_na jita: mudhA |
स्तोकेन_आशु लयम् याति क्व_असद् वस्तु चिरम् स्थितम् ॥४।५४।३९॥
stokena_Azu layam yAti kva_asat vastu ciram sthitam ||4|54|39||
.
by unreal ideas vikalpai: . with deceptions such a Samsâra is not conquered: it's all in.vain/for.nothing stokena.hardly/barely/just; Azu.quickly/at.once – layam yAti – to rest comes
kva asat – where is the unreal vastu ciram sthitam – a real lasting condition?
.
*m.39. You have not yet conquered the mutable world.s deformations, modifications and unrealistic fancies. This is wasteful. These can be dissolved and annihilated with little effort since the Real thing is eternal.
*vlm.39. He who has not been able to master over his vain desires, and hobby whims in this world will find them vanish of themselves in course of time, as nothing false can last for ever.
##*stoka: . a drop (of water &c) • a spark (see #agnistoka) • #stoka. . little, small, short (ibc. and stokam ind. "a little, slightly, gradually " • #bahutaram.stokam, "more.than" • #stokena na, "not in the least " • stokena stokAt in comp. with a .p.p.. = "hardly", "with some difficulty", "only just", "a little while ago") .
asat.kalpai: . with unreal ideas vikalpai: . with deceptions yat saMsAra: . such a saMsAra na jita: . is not conquered mudhA.in.vain/for.nothing stokena.hardly/barely/just; Azu.quickly/at.once – layam yAti – to rest comes kva asat – where is the unreal vastu ciram sthitam – a real lasting condition?
असत्याम् एति संसारः स्व.व्यवस्थाम् विचारतः ।
asatyAm eti saMsAra: sva.vyavasthAm vicArata: |
दीप.आलोकाद् इव_अन्धस्य द्वैन्दुत्वम् सु.ईक्षिताद् इव ॥४।५४।४०॥
dIpa.AlokAt iva_andhasya dvaindutvam su.IkSitAt iva ||4|54|40||
.
into its unReality the Samsâric.Convolution goes
determined by Urself thru Enquiry
like blinding dark by a blaze of light
or the sight of a double moon by better vision
.
asatyAm eti saMsAra: sva.vyavasthAm vicArata: | dIpa.AlokAt iva_andhasya
dvaindutvam su.IkSitAt iva
.
*m.40 By inquiry into self by oneself, the unreality of this world will come to light. It is like the dispersal of inability to see by the light of a lamp and the two.moon illusion being shattered by proper perception.
*vlm.40. The light of reason removeth the false Conception of the world, as the light of the lamp dispels the darkness from the room at sight, and night vision removes the secondary moon (of optical deception).
न_असौ तव न च_अस्य त्वम् भ्रान्तिम् पुत्र परित्यज ।
na_asau tava na ca_asya tvam bhrAntim putra parityaja |
असत्ये सत्यवत्_दृष्टे भावना मा स्म हि_ईदृशः ॥४।५४।४१॥
asatye satyavat_dRSTe bhAvanA mA sma hi_IdRza: ||4|54|41||
.
This is not for you nor are you for it, this delusion: abandon it, my boy!
When the unreal is really seen it is Imagining:
don't see it so.
*m.41 Neither you belong to the world nor does the world belong to you. My son, discard the illusion. By a true perception, do not think about the unreality.
*vlm.41. The world is not yours, nor are you of this world; there is no body nor anything here akin to you, nor are you so to any; never think otherwise, nor take the false for true.
na asau tava . not this is yours = na.ca asya tvam . nor its are U = bhrAntim . delusion = putra . my boy = parityaja . forsake = a.satye satyavad.dRSTe . when the unreal is really seen = bhAvanA.Imagining = mA sma hi IdRza: . do not be so.
मम गुरु.विभव.उज्ज्वला विलासा
mama guru.vibhava.ujjvalA* vilAsA*
इति तव मा_अस्तु वृथा_एव विभ्रमो ऽन्तः ।
iti tava mA_astu vRthA_eva vibhrama:_anta: |
त्वम् अपि च वितताश् च ते विलासा
tvam api ca vitatA:_ca te vilAsA:
विलसति सर्वम् इदम् तदात्म.तत्त्वम् ॥४।५४।४२॥
vilasati sarvam idam tadAtma.tattvam ||4|54|42||
.
mama guru.vibhava.ujjvalA:
vilAsA: . playing/vibration =
iti tava mA astu . so let it not be yours =
vRthA eva . uselessly random =
vibhrama: anta: . confusion within =
tvam api ca – even you =
vitatA: ca te . and those outspreading =
vilAsA: . vibrations =
vilasati . playing =
sarvam idam . This All
tadA . then is
Atma.tattvam . Self.Thatness.
*m.42 .These great pleasures and riches are mine. do not think like that. You will be lost in grief at the end. All these shine because of self. All is self only.
*vlm.42. Never foster the false idea in your mind, that you are master of large possessions and pleasant things; for know yourself and all pleasant things, are for the delight of the Supreme Maker and Master of all.
*sv.38.42 Hence they can be destroyed.
##vR . #vRthA .ind.. at will, at pleasure, at random, easily, lightly, wantonly, frivolously_RV.MBh. • in vain, vainly, uselessly, fruitlessly, idly TBr. &c. &c. (with >#kR, "to make useless", disappoint, frustrate • with #bhU, "to be useless", be disappointed or frustrated) • wrongly, falsely, incorrectly, unduly MBh. Ka1v. &c.c
.
oॐm
.
---------- Forwarded message ----------
From: Partha Banerjee <iit.p...@gmail.com>
To: yoga-va...@googlegroups.com
Cc:
Bcc:
Date: Sat, 12 Dec 2020 14:17:34 +0530
Subject: Re: [yoga-vasishtha:6222] fm 4.53.6 discussion
My humble perspective in this regard:
Sankalpa to create this universe comes from Brahman but it's not often clear what is the basis of this sankalpa or the creation. In Shaivism, its more elaborate where Shiva's sankalpa to create is based on his meditation on Himself. The Sankalpa is to create a universe which is a reflection of His own Self and this reflection is Shakti or the manifest universe. The analogue of Sankalpa in shaivism is Ichha Shakti or Will and this Will is done at the plane of Citi which is the shakti of Chit within Sat-Chit-Ananda.
The question of True or False can be resolved in the following way. It's false because at the end of the day, this universe is a Thought in the mind of Brahma and will be destroyed at the end of the kalpa. So it's not metaphysically Absolute. The idea of Truth being a function of a link to Brahma is not a metaphysical argument by which standard, finiteness and creation is all False and only the infinite eternal and formless is True (This can be proved by logical methods also). But there is another aspect of Independence which has a relative validity also. As Ksemaraja says in his Pratyabhijna Hridayam, Citi Swatantra Viswa Siddhi Hetuhu. (Citi is completely her own supreme authority), This is simply the perspective the Shakti and Shiva are One at the highest level and Her independence derives from the Independence of Shiva to create her universe as she wills. Srishti, Sthiti and Samhara are done by Shiva but the jivas within the created universe does have a limited free will and this is a reflected aspect of the original freedom of Shiva. So the manifest universe is relatively independent to pursue its own will but this does not make it false since the ground on which this play happens is always Brahma. This relative independence does not make it absolutely independent since there is always karma which is conditioning the flow of forces and determining it to some extent in addition to the Sankalpa of Shiva intervening from time to time when the relative independence of creation goes too far in the opposite direction to that Sankalpa.
Hope this helps somewhat.
On Sat, Dec 12, 2020 at 1:19 PM Lokesh Sharma <lokeshh...@gmail.com> wrote:
I have a question. We know that world originates from a sankalpa (सोकामयत), where does this sankalpa comes from? Does it come from Brahman or all by itself?
fm 4.53.6 says both at the same time
परमान्नभसो जातः संकल्पः खोत्थ उच्यते ।
जायते स्वयमेवासौ स्वयमेव विलीयते ॥ ६ ॥
Summary of first line is that sankalpa comes from Brahman. Second line summary is that sankalpa rises on its own and vanishes on its own.
If we take first line as the truth, the world has to be taken to be true, if we take take line to be true, the world has to be taken as false as something can never come on its own.
What is the right perspective?
oॐm
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fm4055 2.ja17 THE TREE .z40
https://www.dropbox.com/s/mn8csqs5zyi5fua/fm4055%202.ja17%20THE%20TREE%20.z40.docx?dl=0
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
Jiva Das
FM4054 WHAT'S A SAMKALPA 2.JA15.16 .z42
FM.4.30-FM.4.62 comp.
https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0
4.sthiti
https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0
oॐm
FM.4.54
WHAT'S A SAMKALPA
How this sam.kalpa (notion, thought, idea, Concept) arises and how it grows and ceases.
His SON asked Dâshûra–
कीदृशस् तात संकल्पः कथम् उत्पद्यते प्रभो ।
kIdRza:_tAta saMkalpa: katham utpadyate prabho |
कथम् च वृद्धिम् आप्नोति कथम् च_एष विनश्यति ॥४।५४।१॥
katham ca vRddhim Apnoti katham ca_eSa vinazyati ||4|54|1||
.
Daddy
just what is a
Samkalpa.Concept
?
how does it fall out
&
how does it gather increase
&
how is it brought to an end
?
kIdRz.¿what.kind/sort.a: hey tAata saMkalpa: katham.how? utpady<<..ate hey prabho | katham.how? ca.&/also/too vRddhi.m Apnoti katham.how? ca.&/also/too eSas.this.one vinazy<.ati
.
*tAta
*saMkalpa
*utpady<
*prabho
*vRddhi
Apnoti
eSa:
vinazy<
.
*VLMitra/P.1. The son asked, "What is this desire, father? How is it produced and grown? How is it destroyed at last?"
* in FM saMkalpa is translated "Concept".
sv agrees with this reading
vlm, as a moralist, makes it "desire"
which may be the case for him
but disgust is equally a Concept.
DÂSHÛRA said—
अनन्तस्य_आत्म.तत्त्वस्य सत्तासामान्य.रूपिणः ।
ananta.sya_Atma.tattva.sya sattAsAmAnya.rUpiNa: |
चितश् चेत्य.उन्मुखत्वम् यत् तत् संकल्प.अङ्कुरम् विदुः ॥४।५४।२॥
cita:_cetya.unmukhatvam yat tat saMkalpa.aGkuram vidu: ||4|54|2||
.
from the unbounded Thatness of Self
in a form of universal.BeingSo
it is the arousal of conscious Affection from Consciousness
that they call a Concept.sprout
...
.
of/for the ananta.boundless/endless.sya_Atma.self/Self\soul.tattva.objectivity/truth/that.condition.sya sattAsAmAnya.rUpi.formation.Na: | re cit.Chit/consciousness/conceptuality.a: cetya.unmukha.facing/looking.at/regarding.tva.-ity.m yat.which/what tat.hit/that saMkalpa.concept.aGkura.shoot.m vidus
.
*sattAsAmAnya
*cetya
*vidus
.
*vwv.1081. y4054.002.y5013.053.... That state of Consciousness which is intent on objects is considered as the sprout of imagination (saMkalpAGkura].
bhAvayantI citi:_cetyam
when *citi.Conception becomes a *cetya.conceivable
vyatiriktam iva_Atmana: |
as.if distinct from the self
saMkalpatAm upAyAti
it enters Concept.ness
bIjam aGkuratAm iva
as a seed enters sprout.ness
.
*vwv.1082/4 Consciousness, thinking of objects perceived as if they are distinct from itself, attains to the state of imagination, like a seed (attaining to) the state of imagination, like a seed (attaining to) the state of a sprout.
*m.4 This objectified consciousness considers itself as opposed to the self and becomes a mental resolution and determination. It is like a sprout coming out of a seed.
*sv.4 When consciousness is engrossed in this ideation it thinks the object is distinct from the subject. Then the ideation begins to germinate and to grow. Ideation multiplies naturally by itself.
*vlm.4. Remaining in the divine Intellect, the mind thinks of thinkables, as they are distinct from itself; and its longing after them is called its desire, which springs from it as a germ from its seed.
संकल्पेन हि संकल्पः स्वयम् एव प्रजायते ।
saMkalpena hi saMkalpa: svayam eva prajAyate |
वर्धते स्वयम् एव_आशु दुःखाय न सुखाय तु ॥४।५४।५॥
vardhate svayam eva_Azu du:khAya na sukhAya tu ||4|54|5||
.
one Concept leads to another—a reproductive process
that grows by itself & does not lead to pleasure, only
.
saMkalpa.ina hi saMkalpa: svayam eva prajAyate |
vardhate svayam eva_Azu du:khAya na sukhAya tu
.
*vlm.p.5 Desire is produced by
desiring something, and it increases itself both
in size and quantity only for our trouble, and not for any good or
happiness at all.
संकल्प.मात्रम् हि जगज्.जल.मात्रम् यथा_अर्णवः ।
saMkalpa.mAtram hi jagat.jala.mAtram yathA_arNava: |
ऋते संकल्पम् अन्या ते न_अस्ति संसार.दुःखिता ॥४।५४।०६॥
Rte saMkalpam anyA te na_asti saMsAra.du:khitA ||4|54|06||
.
saMkalpa.mAtram hi jagaj.jala.mAtram yathA arNava: Rte saMkalpam anyA te
other than Conceptual na asti saMsAra.du:khitA
.
*m.6 This world is only a result of.samkalpa. like sea being only water. Truth is that there is nothing other than.samkalpa. which causes the sorrow of this mutable world.
*sv.6 There is no cause for sorrow in this world other than this ideation!
*vlm.6. It is the accretion of our desires which forms the world, as it is the accumulation of waters which makes the ocean; you have no trouble without your desire, and being free from it, you are freed from the miseries of the world (wherein one has to buffet as in the waves and water
काकतालीय.योगेन संजातो ऽस्ति मुधा_एव हि ।
kAkatAlIya.yogena saMjAta:_asti mudhA_eva hi |
मृग.तृष्णा.द्वि.चन्द्रत्वम् इव_असत्यम् च वर्धते ॥४।५४।०७॥
mRga.tRSNA.dvi.candratvam iva_asatyam ca vardhate ||4|54|07||
.
kAkatAlIya.yogena. like the Coconut.Crow
saMjAta:_asti mudhA_eva hi. aroused it is nothing but folly
mRgatRSNA.dvicandratvam iva. & like mirage or double moon =
a.satyam ca vardhate. becomes something that is notSo.
.
?m.7 The birth of this.samkalpa. is a river, purposeless chance occurrence. It increases by falsehood and illusion like a mirage and two moons.
?? The present development of the Conceptual creation is kAkatAlIya.yogena by pure accident. It is indeed disappointing.
*sv.7 This ideation or notion has really come into being by sheer coincidence (the crow alights on the palm tree, and the fruit falls to the ground, without any causal connection).
*vlm.7. It is by mere chance, that we come to meet with the objects of our desire; as it is by an act of unavoidable chance also, that we are liable to lose them. They appear before us as secondary luminaries in the sky, and then fly away as the mirage vanishes from view.
निगीर्ण.मातुलिङ्गस्य कनक.प्रत्ययो यथा ।
nigIrNa.mAtuliGgasya kanaka.pratyaya: yathA |
स्वयम् अभ्येत्य् असत्यो ऽन्तः संकल्पस् ते तथा हृदि ॥४।५४।०८॥
svayam abhyeti_asatya:_anta: saMkalpa:_te tathA hRdi ||4|54|08||
.
nigIrNa.mAtuliGgasya kanaka.pratyaya: yathA svayam abhyeti_asatya:
anta: saMkalpa:_te tathA hRdi
.
O *tt.bot. #mAtuliGga – the citron tree (MW) • the ginger nut +
*m.8 A.matulinga. fruit when consumed gives the eater a feeling that he is eating gold. Similarly a.samkalpa. creates a feeling in one.s heart that it is real.
*vlm.p.8 As a man who has jaundice from eating a certain fruit sees everything as yellow with his jaundiced eye, so the desire in the heart of man pictures the unreal as a reality before him.
*sv.8 But this unreal non.substance is yet able to grow!
असत्यम् एव जातस् त्वम् असत्यम् अपि वर्तसे ।
a.satyam eva jAta:_tvam a.satyam api vartase |
अस्मिन्_ ज्ञाते च विज्ञाने ह्य् असत्यम् संविलीयते ॥४।५४।०९॥
asmin_jJAte ca vijJAne hi_a.satyam saMvilIyate ||4|54|09||
.
asatyam eva jAta:_tvam. unreally indeed you.re born.
a.satyam api vartase. unreally also you grow +
asmin_jJAte ca vijJAne. when this is known and understood.
hi_a.satyam saMvilIyate
.
It is not.So that you were born,
असत्यम् अपि वर्तसे it is not.So too that you grow.
अस्मिन्_ज्ञाते च विज्ञाने When this is known and understood,
ह्य् असत्यम् संविलीयते whatever is not.So is subsumed.
.
*sv.9 Your birth, therefore, is unreal; your existence, surely, is unreal too.
*m.9.You are born in falsehood (O samkalpa). You are increasing in falsehood. if this is realized, falsehood (of samkalpa) gets annihilated/dissolved.
*vlm.9. Know this truth that you are an unreality yourself, and must become an unreality afterwards. (Because there is but one self.existent entity, and all besides is but suppositions not entities).
*jd.9. असत्यम् एव जातस् त्वम् It is not.So that you were born, असत्यम् अपि वर्तसे it is not.So too that you grow. अस्मिन्_ज्ञाते च विज्ञाने When this is known and understood, ह्य् असत्यम् संविलीयते whatever is not.So is subsumed.
असौ सः_अहम् इमे भावाः सुख.दुःख=मया मम ।
asau sa:_aham ime bhAvA: sukha.du:kha=mayA* mama |
व्यर्थम् एव_इति नाना.आस्था येन_अन्तः परितप्यसे ॥४।५४।१०॥
vyartham eva_iti nAnA.AsthA yena_anta: paritapyase ||4|54|10||
.
asau sa:_aham. this "he.I" =
ime bhAvA:. such feeling/states =
sukha.du:kha=mayA: mama. "are pleasure.sorrow=ful for me
vyartham eva – quite pointless"
iti nAnAsthA: nAnA.AsthA / na_anAsthA.
yena_anta: paritapyase with which you burn within
.
*m.10.I am these feelings, emotions and states of mind. I am full of sorrows and joys.. I am being purposeless. you are tormented inside by such feelings.
*vlm.10. He who has learnt to disbelieve his own existence and that of all others, and knows the vanity of his joy and grief, is not troubled at the gain or loss of any thing (which is but vanity of vanities, the world is vanity).
*sv.10.11 When you know this and realise this, the unreality ceases.
*AB. asau yo vedAnteSu prasiddha: pUrnAtmA sa: aham eva, mama ime sukha.du:kha=mayA janmAdi.bhAvA vyartham mithyaiva ity_anAsthA yena_ajJAnena hetunA nAsti tena paritapyase ||4|54|
*jd.10 – asau sa:_aham. this "he.I" = ime bhAvA:. such feeling/states = sukha.du:kha=mayA: mama. "are pleasure.sorrow=ful for me" = vyartham eva_iti nAnAsthA: nAnA.AsthA / na_anAsthA. yena_anta: paritapyase with which you burn within.
असन् न_इव_अस्य जातो ऽसि कुतो जन्म.विलासतः ।
asat_na_iva_asya jAta:_asi kuta:_janma.vilAsata: |
व्यर्थम् एव_अवमूढो ऽसि संकल्प.वश.तः स्वतः ॥४।५४।११॥
vyartham eva_avamUDha:_asi saMkalpa.vaza.ta: svata: ||4|54|11||
.
as.if not unreal / Unreal only
you have been born of this
:
why
out.of birth and manifestation
quite uselessly
are you confused by your own Conception of self?
.
असन् न_इव / असन्.न् एव as.if not unreal / Unreal only = अस्य जातः असि you have been born of this = कुतः जन्म.विलास.तः why, out.of birth and manifestation = व्यर्थम् एव अवमूढः असि quite uselessly are you confused = संकल्प.वशतः स्वतः because of your own Conception lof self?
*m.11 Where is the grace and charm in these births which are born out of falsehood? Gripped by.samkalpa., you are becoming yourself a stupid.
*vlm.11. Knowing yourself as nothing, why do you think of your birth and your pleasures here? You are deluded in vain by the vanity of your desires.
*jd.11 – असन् न_इव / असन्.न् एव as.if not unreal / Unreal only = अस्य जातः असि you have been born of this = कुतः जन्म.विलास.तः why, out.of birth and manifestation = व्यर्थम् एव अवमूढः असि quite uselessly are you confused = संकल्प.वशतः स्वतः because of your own Conception lof self?
मा संकल्पय संकल्पम् भावम् भावय मा स्थितौ ।
mA saMkalpaya saMkalpam bhAvam bhAvaya mA sthitau |
एतावता_एव भावेन भव्यो भवति भूतये ॥४।५४।१२॥
etAvatA_eva bhAvena bhavya: bhavati bhUtaye ||4|54|12||
.
mA saMkalpaya saMkalpam. do not conceive a Concept =
bhAvam bhAvaya mA – do not feel a Feeling =
sthitau etAvatA_eva bhAvena – whatever the state of feeling =
bhavya: bhavati – will become, coming
bhUtaye – into being...
*m.12 Do not indulge in.samkalpas., ideations and mental resolves. Do not keep on thinking and feeling fancifully. One becomes prosperous by such kinds of feelings.
*sv.12 Do not entertain ideas. Do not hold onto the notion of your existence. For it is only by these that the future comes into being.
*vlm.12. Do not entertain your desires, nor think of anything which is nothing; it is by your living in this manner, that you may be wise and happy.
संकल्प.नाश.यत्नेन न भयान्य् अनुगच्छति ।
saMkalpa.nAza.yatnena na bhayAni_anugacchati |
भावना.अभाव.मात्रेण संकल्पः क्षीयते स्वयम् ॥४।५४।१३॥
bhAvanA.abhAva.mAtreNa saMkalpa: kSIyate svayam ||4|54|13||
.
saMkalpa.nAza.yatnena.... by the effort to eliminate samkalpa Concepts =
na bhayAni_anugacchati bhAvanA.abhAva.mAtreNa
saMkalpa: kSIyate svayam. merely by the absence of *bhAvanA =
saMkalpa: kSIyate svayam. the samkalpa destroys itself
.
*vwv.1945/13 By the effort in (bringing about) the destruction of imagination, one does not seek (or arrive at) fears (or dangers). By the mere absence of thought, imagination is destroyed of its own accord.
*m.13 By annihilating.samkalpas., a person (moves towards consciousness ether) becomes fearless..samkalpas. will decline by the absence of thoughts and ideations.
*sv.13 There is no cause for fear in the destruction of all ideation.
*vlm.13. Try to relinquish your desire, and you will evade all difficulties; and cease to think of anything, and your desire for it will disappear of itself.
सुमनः.पल्लव.आमर्दे किम्चिद् व्यतिकरो भवेत् ।
sumana:.pallava.Amarde kimcit vyatikara:_bhavet |
सुसाभ्यो भाव.मात्रेण न तु संकल्प.नाशने ॥४।५४।१४॥
susAdhya: bhAva.mAtreNa na tu saMkalpa.nAzane ||4|54|14||
.
su.mana:.pallava.Amarde kimcit vyatikara: bhavet su.sAdhya: bhAva.mAtreNa
na tu saMkalpa.nAzane
.
#mRd #Amarda.: crushing, handling roughly, MBh.; pressing, squeezing, KSS.
*m.14 There is some labour in squeezing a tender leaf. But in driving out thoughts (and thus dissolving samkalpas) there is not even that much difficulty.
*vlm.14. Even the crushing of a flower is attended with some effort, but it requires no effort to destroy your desire, which vanishes of itself for want of its thought.
*sv.14 When there is no thought, notion or ideation ceases.
##kR. #atikR. #vyatikR. #vyatikara.. acting reciprocally, reciprocal • #vyatikara:. reciprocity, reciprocal action or relation ib • contact, union (ifc. = joined with, pervading) • [mutual damage, or disturbance y2018.042].• (ifc.) taking to, accomplishing, performing • incident, opportunity • misfortune, accident, fatality • destruction, end •• blending together, mixture mbh •• a confusing (or striking) resemblance •. #vyatikarita.. mixed or joined with (tena or comp).
पुष्प.आक्रान्तौ कर.स्पन्द.यत्नः पुत्र उप.युज्यते ।
puSpa.AkrAntau kara.spanda.yatna: putra upa.yujyate |
तद् अप्य् उपकरोत्य् अस्मिन् असंकल्प.परिक्षये ॥४।५४।१५॥
tat api_upakaroti_asmin asaMkalpa.parikSaye ||4|54|15||
.
puSpa.flower.AkrAnti.ascending/rising.au kara.doing/making.spanda.vibrant/energy.yatna.endeavor/effort/labor: putra.son upayujyate tat.it/he/that api.tho/even upakaroti asmin.here a.non.saMkalpa.concept.parikSaya.e
.
upayujyate
upakaroti
parikSaya
.
*m.15 My son, to pluck a flower the movement of hand is involved. In dissolution of.samkalpa., even that effort is absent.
*sv.15 My son, it is easier to cease to entertain notions, than it is to crush a flower that lies on the palm of your hand.
*vlm.15. You have to expand the palm of your hand, in laying hold of a flower; but you have nothing to do in destroying your frail and false desire.
संकल्पो येन हन्तव्यस् तेन भाव.विपर्ययात् ।
saMkalpa: yena hantavya:_tena bhAva.viparyayAt |
अप्य् अर्धेन निमेषेन लीलया_एव नि.हन्यते ॥४।५४।१६॥
api_ardhena nimeSena lIlayA_eva ni.hanyate ||4|54|16||
.
in one by whom a Concept is to be destroyed
:
when the opposite state is felt by him
even for half a moment
very easily it meets destruction.
saMkalpa: yena hantavya:
one by whom Conception is to be destroyed = tena bhAva.viparyayAt. from an opposing feeling/state by him = api_ardhena nimeSena. even in half a moment = lIlayA_eva nihanyate. very easily it meets destruction.
.
*vwv.1946/16 By whom imagination is to be destroyed, it is overcome by him with ease even in half the twinkling of the eye, through the absence of thought (or feeling).
*sv.16.17.18 The latter demands effort; the former is effortless.
*vlm.16. He that wants to destroy his desire, can do it in a trice, by forgetting the thought of his desired object.
*m.16 By a surprise dispersion of the meaning of the feelings and resolutions, the disposition of the.samkalpa. get reversed and so the.samkalpa. gets killed for a moment in a strage manner.
#i. #parI. #viparI. #viparyaya:. transposition, change, alteration, inverted order or succession, opposite of *MBh.&c (e.g. buddhi.v°, the opposite opinion • svapna.v°, the opp of sleep, state of being awake • saMdhi.viparyayau, peace and its opposite i.e. war • #viparyaye, #viparyena ind. and #viparyayAt ind. in the opposite case, otherwise).
*jd.16 – saMkalpa: yena hantavya:. one by whom Conception is to be destroyed = tena bhAva.viparyayAt. from an opposing feeling/state by him = api_ardhena nimeSena. even in half a moment = lIlayA_eva nihanyate. very easily it meets destruction.
भाव.मात्र.उप.सम्पन्ने स्व.आत्मनि स्थितिम् आगते ।
bhAva.mAtra.upa.sampanne sva.Atmani sthitim Agate |
साध्यते यद् असाध्यम् तत् कस्य स्यात् किम् इव_अङ्ग ते ॥४।५४।१७॥
sAdhyate yat asAdhyam tat kasya syAt kim iva_aGga te ||4|54|17||
.
bhAva.mAtra=upasampanne
sva.Atmani. in own.self =
sthitim Agate. when come to the state =
sAdhyate yat a.sAdhyam tat kasya syAt kim iva aGga te
.
*m.17 They, who abide in the self, can achieve even the impossible even if an iota of feeling or.samkalpa. arises in them. What else can happen when such people are concerned?
*vlm.17. The thoughts being repressed from other objects, and fixed in the Supreme Spirit, will enable one to do what is impossible for others to effect.
*sv.16.17.18 The latter demands effort; the former is effortless.
संकल्पेन_एव संकल्पम् मनसा स्वमनो मुने ।
saMkalpena_eva saMkalpam manasA svamana: mune |
छित्त्वा स्व.आत्मनि तिष्ठ त्वम् किम् एतावति दुष्करम् ॥४।५४।१८॥
chittvA sva.Atmani tiSTha tvam kim etAvati duSkaram ||4|54|18||
.
so
by a Concept a Concept is destroyed
:
by Mind your.own Mind, muni, is shattered
you
should rest in your.own Self
:
WHAT'S difficult about this
?
saMkalpena_eva saMkalpam. so by one Concept, (another) Concept = manasA svamanas mune. by *manas Mind, muni, your own Mind = chittvA. having divided/fragmented = svAtmani tiSTha tvam. rest you in your ownSelf = kim etAvati duSkaram. WHAT'S difficult about this?
*vwv.1944 Sage! Having cut (or destroyed) imagination by imagination alone and the mind by one.s own mind, you abide in your own self. What difficulty is there in just so much?
*vlm.18. Kill your desire by desiring nothing, and turn your mind from all things, by fixing it in the Supreme, which you can easily do of yourself.
*jd.18 – saMkalpena_eva saMkalpam. so by one Concept, (another) Concept = manasA svamanas mune. by *manas Mind, muni, your own Mind = chittvA. having divided/fragmented = svAtmani tiSTha tvam. rest you in your ownSelf = kim etAvati duSkaram. WHAT'S difficult about this?
उपशान्ते हि संकल्पे उपशान्तम् इदम् भवेत् ।
upazAnte hi saMkalpe upazAntam idam bhavet |
संसार.दुःखम् अखिलम् मूलाद् अपि महामते ॥४।५४।१९॥
saMsAra.du:kham akhilam mUlAt api mahAmate ||4|54|19||
.
upazAnte hi saMkalpe. for when conceiving has come.to.peace = upazAntam idam bhavet. this becomes peaceful = saMsAra.du:kham akhilam. all the sorrows of saMsAra = mUlAt_api mahAmate. even from the root, great thinker
.
*vwv.1943/19 Wise One! When imagination has ceased, all this suffering of the world would indeed be extinguished even from the root.
*m.19 When.samkalpa. subsides only, this world subsides. Along with it the entire world of sorrows.
*vlm.19. Our desires being quieted, all worldly cares come to a stand still, and all our troubles are put to a dead lock.
*sv.19 When thus all notions cease, there is great peace, and sorrow is destroyed to its very root.
*jd.19 – upazAnte hi saMkalpe. for when conceiving has come.to.peace = upazAntam idam bhavet. this becomes peaceful = saMsAra.du:kham akhilam. all the sorrows of saMsAra = mUlAt_api mahAmate. even from the root, great thinker.
संकल्पो हि मनो जीवश् चित्तम् बुद्धिः सवासना ।
saMkalpa:_hi mana:_jIva:_cittam buddhi: savAsanA |
नाम्ना_एव_अन्यत्वम् एतेषाम् न_अर्थेन_अर्थ.विदाम् वर ॥४।५४।२०॥
nAmnA_eva_anyatvam eteSAm na_arthena_artha.vidAm vara ||4|54|20||
.
saMkalpa: hi manas jIva:_cittam
buddhi: sa.vAsanA the intellect conditioned by vAsanA.Tracks =
nAmnA_eva_anyatvam eteSAm na_arthena
arthavidAm vara
.
*m.20 O man of understanding,.samkalpa. is mind. It is Siva, it is the basic mental consciousness and vāsana.tainted.buddhi.. The difference between these is merely in name and not substantial.
*vlm.20. Our wishes constitute our minds, hearts, lives, understandings and all our desiderative faculties; all which are but different names for the same thing without any difference in their signification.
*sv.20.23 For everything in this universe is but an idea, a notion, a Concept: it has different names like the mind, the living soul or jiva, intelligence and conditioning there are no real substances corresponding to these words.
संकल्पनाद् ऋते न_इह किम्चिद् एव_अस्ति कुत्र.चित् ।
saMkalpanAt Rte na_iha kimcit eva_asti kutra.cit |
तम् एव हृदयाच् छिन्धि किम् एतत् परिशोचसि ॥४।५४।२१॥
tam eva hRdayAt_chindhi kim etat parizocasi ||4|54|21||
.
other than as a Conception
there is nothing at.all here wherever
:
only sever it from your Heart & what is there to grieve about
?
यथा_एव_इदम् नभः शून्यम् जगच्.छून्यम् तथा_एव हि ।
yathA_eva_idam nabha: zUnyam jagat.zUnyam tathA_eva hi |
असन्.मय.विकल्प.उत्थे उभ एते तते यतः ॥४।५४।२२॥
asat.maya.vikalpa.utthe ubha* ete tate yata: ||4|54|22||
.
yathA_eva_idam nabha: zUnyam. just as this spacious sky is empty
jagat zUnyam tathA_eva hi. the world is empty too +
asanmaya.vikalpa.utthe
ubhe ete tate yata:
*m.22 Just like sky which is void, the world also is void. Both are full of falsehood of non.being. And so both are of the supreme whatever may be the causes (for their appearance).
*vlm.22. The world below is as empty, as the hollow sky above us; both of those are empty nothings, except that our minds make something or other of them, agreeably to its desire or fancy.
*sv.20.23 For everything in this universe is but an idea, a notion, a Concept: it has different names like the mind, the living soul or jiva, intelligence and conditioning there are no real substances corresponding to these words.
अ.सिद्धम् सर्वम् एव_एतद् असिद्धेन_एव साधितम् ।
a.siddham sarvam eva_etat a.siddhena_eva sAdhitam |
संकल्पेन जगद्य् अस्माद् भावना क्व_अवतिष्ठताम् ॥४।५४।२३॥
saMkalpena jagadi_asmAt bhAvanA kva_avatiSThatAm ||4|54|23||
.
a.siddham – unaccomplished
sarvam eva etat – everything even this
a.siddhena eva. tho without being accomplished
sAdhitam – is brought.to.be =
saMkalpena. by Conception =
jagadi. into the world =
karoti. making =
svAzayena
imAm vyavasthAm
malina: cala:. stirring with impurity.
.
*m.28 World is moving (and turning) in vāsanas. The power of flashing that is embedded in mind fosters a polluted and corrupt formalism and establishment to serve its purposes.
*vlm.p.28 The mind that is subject to the sensational, emotional and willful feelings loses the purity of its intellectual nature and plays many parts by its sensuousness.
*vlm.28. The mind being subject to the sensational, emotional and volitive feelings; loses the purity of its intellectual nature, and plays many parts by its sensuousness.
*sv.27.33 The mind itself is the jiva when it is reflected in consciousness; and mind itself builds castles in the air, stretching itself, as it were, into the past, the present and the future.
आत्मनः सदृशीम् लीलाम् जीवो हृद्.वन=मर्कटः ।
Atmana: sadRzIm lIlAm jIva: hRt.vana=markaTa: |
दीर्घम् आकारम् आदय निमेषाद् याति ह्रस्वताम् ॥४।५४।२९॥
dIrgham AkAram Adaya nimeSAt yAti hrasvatAm ||4|54|29||
.
like the play of self in the Living.jIvas
are the monkeys in Heart Forest
:
given a tall body in a moment it gets short
.
Atmana: sadRzIm lIlAm jIva: hRt.vana=markaTa: | dIrgham AkAram Adaya
nimeSAt yAti hrasvatAm
.
*jd. an unclear image—perhaps comparing
one hanging from a branch
with one crouched and feeding
or maybe the tall youth in his shrunken senility.
*m.... Having received a lofty form, it becomes dwarfish in a trice.
*vlm.p.29 The living soul also forgets the nature of the Universal Soul from which it is derived and is transformed to a puny animalcule in the heart of man, where it plays its pranks like an ape in the woods.
*vlm.... is transformed to a puny animalcule....
ग्रहीतुम् च न शक्यन्ते संकल्प.जल=वीचयः ।
grahItum ca na zakyante saMkalpa.jala=vIcaya: |
मनाक् दृष्टा वि.वर्धन्ते ह्रसन्ति स.परिच्छदाः ॥४।५४।३०॥
manAk dRSTA* vi.vardhante hrasanti sa.paricchadA: ||4|54|30||
.
grahItum ca na zakyante
saMkalpa.jala=vIcaya:. waves of Conceptual water =
manAg dRSTA vivardhante hrasanti sa.paricchadA:
.
*m.30 It is difficult to perceive and understand the waves of.samkalpa. waters. A little attention increases the.samkalpa. tendency. This attention removes the covering (on samkalpa).
*vlm.30. Its desires are as irrepressible, as the waves of the ocean, and they rise and fall by turns like the waves, in expectation of having every object of the senses.
*sv.27.33 The mind itself is the jiva when it is reflected in consciousness; and mind itself builds castles in the air, stretching itself, as it were, into the past, the present and the future.
#chad. #paricchada.: a covering, dress; • paraphernalia, insignia; • retinue, attendants.
*m.32 In the lightning/flash fires of.samkalpa. lie multitudes of illusory inconscient things. All that is full of falsehood. My son, that has to be cured and eliminated.
शक्यते तत्र संदेहो न_असत् सद् भवति क्वचित् ।
zakyate tatra saMdeha: na_asat sat bhavati kva.cit |
संस्थितो यदि संकल्पा दुर्.चिकित्स्यः स्वतो भवेत् ॥४।५४।३३॥
saMsthita:_yadi saMkalpA* dur.cikitsya: svata:_bhavet ||4|54|33||
.
zakyate – there can be
tatra – in that regard
saMdeha:. the doubt how
na asat – nothing unreal
sat bhavati – becomes real
kva.cit – wherever
saMsthita:. established
yadi – if
saMkalpA:. Concepts
dur.cikitsya: sva.tas bhavet – becoming hard to heal by itself
.
*m.33 There is no possibility for doubt.a non.existent/unreal thing can never become real.. There can be doubt when a.samkalpa. becomes self.existent/real due to application of some/false remedies.
*vlm.33. Desire is undoubtedly a curable disease, as long as it is a transient malady of the mind; but it becomes incurable, when it takes a deep root in it.
*sv.27.33 The mind itself is the jiva when it is reflected in consciousness; and mind itself builds castles in the air, stretching itself, as it were, into the past, the present and the future.
* zakyate. there can be = tatra. in that regard = saMdeha:. the doubt how = na asat. nothing unreal = sat bhavati. becomes real = kva.cit. wherever = saMsthita:. established = yadi. if = saMkalpA:. Concepts = dur.cikitsya: sva.tas bhavet. becoming hard to heal by itself.
#taNDula.. grain (after threshing and winnowing), esp. rice +
#kaJc*. #kaJcuka, #kaJcukI (end.comp. f. #kaJcukA) a dress fitting close to the upper part of the body, armour, mail • jacket_BhP._KSS. &c. • *m.. the skin of a snake_paJcat. ; husk, shell_bhpr. ; cover, cloth, envelope_bhpr. ; (fig.) a cover, disguise Hcat. ; = karabha_Lex. ; (I) f. Lipeocercis Serrata_Lex.
यतस् ततः प्रयत्नेन पौरुषेण विनश्यति ।
yata:_tata: prayatnena pauruSeNa vinazyati |
अकृत्रिमम् अपि प्राप्तम् भृशम् पुत्र तथा पुनः ॥४।५४।३६॥
akRtrimam api prAptam bhRzam putra tathA puna: ||4|54|36||
.
yatas.from.which/whence tatas.from.that/therefore
prayatnena pauruSeNa. by Personal Effort =
vinazyati. is destroyed =
a.kRtrimam api. altho unnatural =
prApta.reached/got.m bhRzam.often/repeatedly/intensely
hey putra.son tathA.thus/thatwise punar.again, son, thus again
.
*m.36 By human effort the falsehood gets demolished. Even so, this world.nature can occur in intense measure again.
*vlm.36. But the mind of a man, is as a grain of rice covered under its husk, which is soon unhusked upon the threshing.floor.
*sv.35.36.37 If these notions are real, like the blackness of coal, then you cannot remove them; but that is not so.
सुख.उच्छेद्यतया ज्ञस्य संसारम् अलम् आततम् ।
sukha.ucchedyatayA jJasya saMsAram alam Atatam |
तण्डुलस्य यथा चर्म यथा ताम्रस्य कालिमा ॥४।५४।३७॥
taNDulasya yathA carma yathA tAmrasya kAlimA ||4|54|37||
.
sukha.ucchedyatayA – w a happy state to be shattered
jJasya – for a knower
Samsâra.m alam.enuff/fully Atata.spread/strung(bow)\turned.to/wide.m –
taNDulasya yathA – as of thrashed.grain
carma.husk/skin yathA – as the husk
yathA.as/how tAmra.sya kAlimA
.
##*carma. husk (in the context of paddy), fm4054.37 taNDulasya yathA carmA Ordinarily it means skin or hide. The present sense indicates similarity: carma iva carma, aupamika: prayoga:. Skin protects the body. Husk protects the grain. What skin is to the body, husk is to paddy.. Satyavat Shastri +
tAmrasya kAlimA
...
*m.37 The filth and impurity of.samsāra. can be easily eradicated by a jnāni. It is like removing the husk over a grain. It is like rubbing clean a copper piece of its blackness.
*vlm.37. The worldliness of the wise, is as soon removed as the husk of rice, and the blackness of a cooking kettle.
*sv.35.36.37 If these notions are real, like the blackness of coal, then you cannot remove them; but that is not so.
#ucchedya
नश्यति क्रियया पुत्र पुरुषस्य तथा मलम् ।
nazyati kriyayA putra puruSasya tathA malam |
नश्यति_एव न संदेहः_तस्मात्_उद्यमवान् भव ॥४।५४।३८॥
nazyati_eva na saMdeha:_tasmAt_udyamavAn bhava ||4|54|38||
.
...
nazyati. destroying =
kriyayA. thru Action =
putra. son =
puruSasya tathA malam. of a Person thus the fault
nazyati eva. even destroying =
na saMdeha:. no doubt
tasmAt udyama.vAn bhava. therefore strive to be in control.
*m.38 My child, by your manly effort the falsehood and impurity. There is no doubt. Work now towards it.
*vlm.38. The blemishes of a man, are blotted out by his own endeavours; wherefore you must try to exert yourself to action at all times. 39. He who has not been able to master over his vain desires, and hobby whims in this world, will find them vanish of themselves in course of time, as nothing false can last for ever.
*sv.38.42 Hence they can be destroyed.
#udyama
असत्.कल्पैर् विकल्पैर् यत् संसारो न जितो मुधा ।
asat.kalpai:_vikalpai:_yat saMsAra:_na jita: mudhA |
स्तोकेन_आशु लयम् याति क्व_असद् वस्तु चिरम् स्थितम् ॥४।५४।३९॥
stokena_Azu layam yAti kva_asat vastu ciram sthitam ||4|54|39||
.
by unreal ideas vikalpai:. with deceptions such a Samsâra is not conquered: it's all in.vain/for.nothing stokena.hardly/barely/just; Azu.quickly/at.once – layam yAti – to rest comes
kva asat – where is the unreal vastu ciram sthitam – a real lasting condition?
.
*m.39. You have not yet conquered the mutable world.s deformations, modifications and unrealistic fancies. This is wasteful. These can be dissolved and annihilated with little effort since the Real thing is eternal.
*vlm.39. He who has not been able to master over his vain desires, and hobby whims in this world will find them vanish of themselves in course of time, as nothing false can last for ever.
##*stoka:. a drop (of water &c) • a spark (see #agnistoka) • #stoka.. little, small, short (ibc. and stokam ind. "a little, slightly, gradually " • #bahutaram.stokam, "more.than" • #stokena na, "not in the least " • stokena stokAt in comp. with a.p.p.. = "hardly", "with some difficulty", "only just", "a little while ago").
na asau tava. not this is yours = na.ca asya tvam. nor its are U = bhrAntim. delusion = putra. my boy = parityaja. forsake = a.satye satyavad.dRSTe. when the unreal is really seen = bhAvanA.Imagining = mA sma hi IdRza:. do not be so.
मम गुरु.विभव.उज्ज्वला विलासा
mama guru.vibhava.ujjvalA* vilAsA*
इति तव मा_अस्तु वृथा_एव विभ्रमो ऽन्तः ।
iti tava mA_astu vRthA_eva vibhrama:_anta: |
त्वम् अपि च वितताश् च ते विलासा
tvam api ca vitatA:_ca te vilAsA:
विलसति सर्वम् इदम् तदात्म.तत्त्वम् ॥४।५४।४२॥
vilasati sarvam idam tadAtma.tattvam ||4|54|42||
.
mama.my/mine guru.Guru/teacher.vibhava.evolution/power.ujjvala.a:
vilAsA:. playing/vibration =
iti tava mA astu. so let it not be yours =
vRthA eva. uselessly random =
vibhrama: anta:. confusion within =
tvam api ca – even you =
vitatA: ca te. and those outspreading =
vilAsA:. vibrations =
vilasati. playing =
sarvam idam. This All
tadA. then is
Atma.tattvam. Self.Thatness
.
*ujjvala
*vilAsa
~2*mA.dont!
~2*astu.let.be
*vRtha
*vibhrama
*vilasat
.
*m.42.These great pleasures and riches are mine. do not think like that. You will be lost in grief at the end. All these shine because of self. All is self only.
*vlm.42. Never foster the false idea in your mind, that you are master of large possessions and pleasant things; for know yourself and all pleasant things, are for the delight of the Supreme Maker and Master of all.
*sv.38.42 Hence they can be destroyed.
##vR. #vRthA.ind.. at will, at pleasure, at random, easily, lightly, wantonly, frivolously_RV.MBh. • in vain, vainly, uselessly, fruitlessly, idly TBr. &c. &c. (with >#kR, "to make useless", disappoint, frustrate • with #bhU, "to be useless", be disappointed or frustrated) • wrongly, falsely, incorrectly, unduly MBh. Ka1v. &c.c
.
oॐm
.
next Canto
fm4055
+++
DN4054 WHAT'S A SAMKALPA
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
Jiva Das
<https://www.dropbox.com/s/wujs0prbm3oxpzl/fm4054%202.ja15-16%20What%27s%20a%20samkalpa%20.z42.docx?dl=0>
FM.4.30.FM.4.62 comp.
https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30.fm.4.62%20comp..docx?dl=0
4.sthiti
https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0
FM.4.54
*WHAT'S A SAMKALPA*
How this sam.kalpa (notion, thought, idea, Concept) arises and how it grows
and ceases.
कीदृशस्तात संकल्पः कथमुत्पद्यते प्रभो ।
kIdRza: tAta saMkalpa: katham utpadyate prabho |
कथम् च वृद्धिमाप्नोति कथम् चैष विनश्यति ॥४।५४।१॥
katham ca vRddhim Apnoti katham ca eSa* vinazyati ||4|54|1||
.
*Daddy,*
*just what is aSamkalpa.Concept?*
*how does it fall out & how does it gather increase & how is it brought*
*to an end?*
.
kIdRz.*¿what.kind/sort*.a: *hey* tAta.*Daddy*, saMkalpa.*Concept*: 0*katham.
*how?* utpady.*produced/begotten*.ate *hey* prabho.*Sir!*, | katham.*how?*
ca.*&/**also/too* vRddhi.*growth*.m Apnoti.*getting* katham.*how?* ca.*&/*
*also/too* eSas*.this.one* vinazy.*being.destroyed*.ati
*. *
*VLMitra/P.1. The son asked, "What is this desire, father? How is it
produced and grown? How is it destroyed at last?"
* in FM saMkalpa is translated "Concept".
sv agrees with this reading
vlm, as a moralist, makes it "desire"
which may be the case for him
but disgust is equally a Concept.
अनन्तस्यात्मतत्त्वस्य सत्तासामान्यरूपिणः ।
ananta.sya Atma.tattva.sya sattAsAmAnya.rUpiNa: |
चितश्चेत्योन्मुखत्वम् यत्तत्संकल्पाङ्कुरम् विदुः ॥४।५४।२॥
cita: cetya.unmukhatvam yat tat saMkalpa.aGkuram vidu: ||4|54|2||
.
*from the unbounded Thatness of Self*
*in a form of universal.BeingSo*
*it is the arousal of conscious Affection from Consciousness*
*that they call a Concept.sprout*
*...*
*.*
*of/for the* ananta.*boundless/endless*.sya Atma*.self/Self\soul*.tattva.
*objectivity/truth/that.condition*.sya sattAsAmAnya.rUpi.*formation*.Na: | *re
*cit.*Chit/consciousness/conceptuality*.a:
cetya.unmukha.*facing/looking.at/regarding
<http://looking.at/regarding>*.tva*..ity*.m yat.*which/what* tat.*hit/that*
saMkalpa.*concept*.aGkura*.shoot*.m vidus
.
*sattAsAmAnya
*cetya
*vidus
.
*vwv.1081. y4054.002.y5013.053.... That state of Consciousness which is
intent on objects is considered as the sprout of imagination
(saMkalpAGkura].
*sv.2 DASHURA replied: My son, when, in the infinite consciousness, the
consciousness becomes aware of itself as its own object, there is the seed
of ideation.
लेशतः प्राप्त.सत्ताकः स एव घनताम् शनैः ।
lezata: prApta.sattAka: sa* eva ghanatAm zanai: |
yAti citta.kham ApUrya dRDha.jADyAya meghavat ||4|54|3||
.
...
*then*
*gradually*
*it comes to thickness*
*having filled your Affective space*
*until it.s firmly solid.like*
*:*
*thick cloud*
*.*
lezata: prApta.sattAka: sa* eva ghanatAm zanai: | yAti citta.kham ApUrya
dRDha.jADyAya meghavat
.
*m.3 Whatever form it gets in an atomic, small/little state, gets dense and
solid in time. Slowly this expands to fill the mental/psychic ether and
becomes firmly established, like a cloud.
*vlm.3. It gets the form of a monad from a formless unit, and then by its
gradual expansion extends over the whole mind, and fills it as a flimsy
cloud soon covers the sky.
*sv.3 This is very subtle. But soon it becomes gross and fills the whole of
space, as it were.
bhAvayantI citi: cetyam vyatiriktam iva Atmana: |
संकल्पतामुपायाति बीजमङ्कुरतामिव ॥४।५४।०४॥
saMkalpatAm upAyAti bIjam aGkuratAm iva ||4|54|04||
.
*when **citi*.Conception becomes a **cetya.*conceivable *
vyatiriktam iva Atmana: |
*as.if distinct from the self *
saMkalpatAm upAyAti
*it enters Concept.ness *
bIjam aGkuratAm iva
*as a seed enters sprout.ness*
*. *
*vwv.1082/4 Consciousness, thinking of objects perceived as if they are
distinct from itself, attains to the state of imagination, like a seed
(attaining to) the state of imagination, like a seed (attaining to) the
state of a sprout.
*m.4 This objectified consciousness considers itself as opposed to the self
and becomes a mental resolution and determination. It is like a sprout
coming out of a seed.
*sv.4 When consciousness is engrossed in this ideation it thinks the object
is distinct from the subject. Then the ideation begins to germinate and to
grow. Ideation multiplies naturally by itself.
*vlm.4. Remaining in the divine Intellect, the mind thinks of thinkables,
as they are distinct from itself; and its longing after them is called its
desire, which springs from it as a germ from its seed.
संकल्पेन हि संकल्पः स्वयम् एव प्रजायते ।
saMkalpena hi saMkalpa: svayam eva prajAyate |
vardhate svayam eva Azu du:khAya na sukhAya tu ||4|54|5||
.
*one Concept leads to another**—a reproductive process *
*that grows by itself but does not lead to pleasure*
*.*
saMkalpa.ina hi saMkalpa: svayam eva prajAyate |
.
*vlm.p.5 Desire is produced by desiring something, and it increases
in size and quantity* only for our trouble, and not for any good or
happiness at all.
संकल्प.मात्रम् हि जगज्.जल.मात्रम् यथा अर्णवः ।
saMkalpa.mAtram hi jagat.jala.mAtram yathA arNava: |
ऋते संकल्पम् अन्या ते न अस्ति संसार.दुःखिता ॥४।५४।०६॥
Rte saMkalpam anyA te na asti saMsAra.du:khitA ||4|54|06||
.
saMkalpa.mAtram hi jagaj.jala.mAtram yathA arNava: Rte saMkalpam anyA te
.
*m.6 This world is only a result of.samkalpa. like sea being only water.
Truth is that there is nothing other than.samkalpa. which causes the sorrow
of this mutable world.
*sv.6 There is no cause for sorrow in this world other than this ideation!
*vlm.6. It is the accretion of our desires which forms the world, as it is
the accumulation of waters which makes the ocean; you have no trouble
without your desire, and being free from it, you are freed from the
miseries of the world (wherein one has to buffet as in the waves and water
kAkatAlIya.yogena saMjAta: asti mudhA eva hi |
मृग.तृष्णा.द्वि.चन्द्रत्वम् इव असत्यम् च वर्धते ॥४।५४।०७॥
mRga.tRSNA.dvi.candratvam iva asatyam ca vardhate ||4|54|07||
.
kAkatAlIya.yogena. *like the Coconut.Crow *
saMjAta: asti mudhA eva hi.* aroused it is nothing but folly *
mRgatRSNA.dvicandratvam iva. *& like mirage or double moon* =
a.satyam ca vardhate.* becomes something that is notSo. *
.
?m.7 The birth of this.samkalpa. is a river, purposeless chance occurrence.
It increases by falsehood and illusion like a mirage and two moons.
?? The present development of the Conceptual creation is kAkatAlIya.yogena
by pure accident. It is indeed disappointing.
*sv.7 This ideation or notion has really come into being by sheer
coincidence (the crow alights on the palm tree, and the fruit falls to the
ground, without any causal connection).
*vlm.7. It is by mere chance, that we come to meet with the objects of our
desire; as it is by an act of unavoidable chance also, that we are liable
to lose them. They appear before us as secondary luminaries in the sky, and
then fly away as the mirage vanishes from view.
निगीर्ण.मातुलिङ्गस्य कनक.प्रत्ययो यथा ।
nigIrNa.mAtuliGgasya kanaka.pratyaya: yathA |
स्वयम् अभ्येत्य् असत्यो ऽन्तः संकल्पस् ते तथा हृदि ॥४।५४।०८॥
.
nigIrNa.mAtuliGgasya kanaka.pratyaya: yathA svayam abhyeti asatya:
anta: saMkalpa: te tathA hRdi
.
O *tt.bot. #*mAtuliGga* – the citron tree (MW) • the ginger nut +
*m.8 A.matulinga. fruit when consumed gives the eater a feeling that he is
eating gold. Similarly a.samkalpa. creates a feeling in one.s heart that it
is real.
*vlm.p.8 As a man who has jaundice from eating a certain fruit sees
everything as yellow with his jaundiced eye, so the desire in the heart of
man pictures the unreal as a reality before him.
*sv.8 But this unreal non.substance is yet able to grow!
असत्यम् एव जातस् त्वम् असत्यम् अपि वर्तसे ।
अस्मिन् ज्ञाते च विज्ञाने ह्य् असत्यम् संविलीयते ॥४।५४।०९॥
asmin jJAte ca vijJAne hi a.satyam saMvilIyate ||4|54|09||
.
asatyam eva jAta: tvam.* unreally indeed you.re <http://you.re> born. *
a.satyam api vartase.* unreally also you grow + *
asmin jJAte ca vijJAne.* when this is known and understood. *
hi a.satyam saMvilIyate
*. *
It is not.So that you were born,
असत्यम् अपि वर्तसे it is not.So too that you grow.
ह्य् असत्यम् संविलीयते whatever is not.So is subsumed.
.
*sv.9 Your birth, therefore, is unreal; your existence, surely, is unreal
too.
*m.9.You are born in falsehood (O samkalpa). You are increasing in
falsehood. if this is realized, falsehood (of samkalpa) gets
annihilated/dissolved.
*vlm.9. Know this truth that you are an unreality yourself, and must become
an unreality afterwards. (Because there is but one self.existent entity,
and all besides is but suppositions not entities).
*jd.9. असत्यम् एव जातस् त्वम् It is not.So that you were born, असत्यम् अपि
subsumed.
asau sa: aham ime bhAvA: sukha.du:kha=mayA* mama |
व्यर्थम् एव इति नाना.आस्था येन अन्तः परितप्यसे ॥४।५४।१०॥
vyartham eva iti nAnA.AsthA yena anta: paritapyase ||4|54|10||
.
asau sa*: *aham. *this "he.I" = *
ime bhAvA*:. **such feeling/states = *
sukha.d*u:*kha=mayA*: *mama. "*are pleasure.sorrow=ful for me *
vyartham eva – *quite pointless" *
iti nAnAsthA*: *nAnA.AsthA / na anAsthA.
yena anta*: *paritapyase *with which you burn within*
*. *
*m.10.I am these feelings, emotions and states of mind. I am full of
sorrows and joys.. I am being purposeless. you are tormented inside by such
feelings.
*vlm.10. He who has learnt to disbelieve his own existence and that of all
others, and knows the vanity of his joy and grief, is not troubled at the
gain or loss of any thing (which is but vanity of vanities, the world is
vanity).
*sv.10.11 When you know this and realise this, the unreality ceases.
*AB. asau yo vedAnteSu prasiddha: pUrnAtmA sa: aham eva, mama ime sukha.d
feeling/states = *sukha.d*u:*kha=mayA*: *mama. "*are pleasure.sorrow=ful
for me" = *vyartham eva iti nAnAsthA*: *nAnA.AsthA / na anAsthA. yena anta*:
*paritapyase *with which you burn within. *
असन् न इव अस्य जातो ऽसि कुतो जन्म.विलासतः ।
asat na iva asya jAta: asi kuta: janma.vilAsata: |
व्यर्थम् एव अवमूढो ऽसि संकल्प.वश.तः स्वतः ॥४।५४।११॥
vyartham eva avamUDha: asi saMkalpa.vaza.ta: svata: ||4|54|11||
.
*as.if not unreal / Unreal only*
*you have been born of this*
*:*
*why*
*out.of birth and manifestation*
*quite uselessly*
*are you confused by your own Conception of self?*
.
असन् न इव / असन्.न् एव *as.if not unreal / Unreal only = *अस्य जातः असि *you
have been born of this* = कुतः जन्म.विलास.तः *why, out.of birth and
manifestation *= व्यर्थम् एव अवमूढः असि *quite uselessly are you confused *=
संकल्प.वशतः स्वतः *because of your own Conception lof self? *
*m.11 Where is the grace and charm in these births which are born out of
falsehood? Gripped by.samkalpa., you are becoming yourself a stupid.
*vlm.11. Knowing yourself as nothing, why do you think of your birth and
your pleasures here? You are deluded in vain by the vanity of your desires.
असि *you have been born of this* = कुतः जन्म.विलास.तः *why, out.of birth
and manifestation *= व्यर्थम् एव अवमूढः असि *quite uselessly are you
confused *= संकल्प.वशतः स्वतः *because of your own Conception lof self? *
मा संकल्पय संकल्पम् भावम् भावय मा स्थितौ ।
mA saMkalpaya saMkalpam bhAvam bhAvaya mA sthitau |
etAvatA eva bhAvena bhavya: bhavati bhUtaye ||4|54|12||
.
mA saMkalpaya saMkalpam. *do not conceive a Concept* =
bhAvam bhAvaya mA – *do not feel a Feeling* =
sthitau etAvatA eva bhAvena – *whatever the state of feeling* =
bhavya: bhavati – *will become, coming *
bhUtaye *– into being... *
*m.12 Do not indulge in.samkalpas., ideations and mental resolves. Do not
keep on thinking and feeling fancifully. One becomes prosperous by such
kinds of feelings.
*sv.12 Do not entertain ideas. Do not hold onto the notion of your
existence. For it is only by these that the future comes into being.
*vlm.12. Do not entertain your desires, nor think of anything which is
nothing; it is by your living in this manner, that you may be wise and
happy.
संकल्प.नाश.यत्नेन न भयान्य् अनुगच्छति ।
भावना.अभाव.मात्रेण संकल्पः क्षीयते स्वयम् ॥४।५४।१३॥
bhAvanA.abhAva.mAtreNa saMkalpa: kSIyate svayam ||4|54|13||
.
*
na bhayAni anugacchati bhAvanA.abhAva.mAtreNa
saMkalpa*: *kSIyate svayam. *merely by the absence of *bhAvanA = *
saMkalpa*: *kSIyate svayam.* the samkalpa destroys itself*
*. *
*vwv.1945/13 By the effort in (bringing about) the destruction of
imagination, one does not seek (or arrive at) fears (or dangers). By the
mere absence of thought, imagination is destroyed of its own accord.
*m.13 By annihilating.samkalpas., a person (moves towards consciousness
ether) becomes fearless..samkalpas. will decline by the absence of thoughts
and ideations.
*sv.13 There is no cause for fear in the destruction of all ideation.
*vlm.13. Try to relinquish your desire, and you will evade all
difficulties; and cease to think of anything, and your desire for it will
disappear of itself.
सुमनः.पल्लव.आमर्दे किम्चिद् व्यतिकरो भवेत् ।
सुसाभ्यो भाव.मात्रेण न तु संकल्प.नाशने ॥४।५४।१४॥
susAdhya: bhAva.mAtreNa na tu saMkalpa.nAzane ||4|54|14||
.
su.mana:.pallava.Amarde kimcit vyatikara: bhavet su.sAdhya: bhAva.mAtreNa
na tu saMkalpa.nAzane
.
#mRd #Amarda.: crushing, handling roughly, MBh.; pressing, squeezing, KSS.
*m.14 There is some labour in squeezing a tender leaf. But in driving out
thoughts (and thus dissolving samkalpas) there is not even that much
difficulty.
*vlm.14. Even the crushing of a flower is attended with some effort, but it
requires no effort to destroy your desire, which vanishes of itself for
want of its thought.
*sv.14 When there is no thought, notion or ideation ceases.
*vyatikara:*. reciprocity, reciprocal action or relation ib • contact,
y2018.042].• (ifc.) taking to, accomplishing, performing • incident,
opportunity • misfortune, accident, fatality • destruction, end •• blending
together, mixture mbh •• a confusing (or striking) resemblance •. #
पुष्प.आक्रान्तौ कर.स्पन्द.यत्नः पुत्र उप.युज्यते ।
puSpa.AkrAntau kara.spanda.yatna: putra upa.yujyate |
तद् अप्य् उपकरोत्य् अस्मिन् असंकल्प.परिक्षये ॥४।५४।१५॥
.
puSpa*.flower*.AkrAnti*.ascending/rising*.au kara*.doing/making*.spanda
*.vibrant/energy*.yatna*.endeavor/effort/labo*r: putra.*son* upayujyate tat.
*it/he/that* api*.tho/even* upakaroti asmin.*here* a*.non*.saMkalpa
*.concept*.parikSaya.e
.
upayujyate
upakaroti
parikSaya
.
*m.15 My son, to pluck a flower the movement of hand is involved. In
dissolution of.samkalpa., even that effort is absent.
*sv.15 My son, it is easier to cease to entertain notions, than it is to
crush a flower that lies on the palm of your hand.
*vlm.15. You have to expand the palm of your hand, in laying hold of a
flower; but you have nothing to do in destroying your frail and false
desire.
संकल्पो येन हन्तव्यस् तेन भाव.विपर्ययात् ।
अप्य् अर्धेन निमेषेन लीलया एव नि.हन्यते ॥४।५४।१६॥
api ardhena nimeSena lIlayA eva ni.hanyate ||4|54|16||
.
*in **one by whom a Concept is to be destroyed*
*: *
*when the opposite state is felt by him *
*even for half a moment *
*very easily it meets destruction. *
saMkalpa*: *yena hantavya*: *
*one by whom Conception is to be destroyed = *tena bhAva.viparyayAt. *from
an opposing feeling/state by him = *api ardhena nimeSena. *even in half a
moment = *lIlayA eva nihanyate. *very easily it meets destruction. *
.
*vwv.1946/16 By whom imagination is to be destroyed, it is overcome by him
with ease even in half the twinkling of the eye, through the absence of
thought (or feeling).
*sv.16.17.18 The latter demands effort; the former is effortless.
*vlm.16. He that wants to destroy his desire, can do it in a trice, by
forgetting the thought of his desired object.
*m.16 By a surprise dispersion of the meaning of the feelings and
resolutions, the disposition of the.samkalpa. get reversed and so
the.samkalpa. gets killed for a moment in a strage manner.
opposite opinion • svapna.v°, the opp of sleep, state of being awake •
saMdhi.viparyayau, peace and its opposite i.e. war •
#viparyaye, #viparyena ind. and #viparyayAt ind. in the opposite case,
otherwise).
destroyed = *tena bhAva.viparyayAt. *from an opposing feeling/state by him
= *api ardhena nimeSena. *even in half a moment = *lIlayA eva nihanyate. *very
easily it meets destruction. *
भाव.मात्र.उप.सम्पन्ने स्व.आत्मनि स्थिति* maax *गते ।
bhAva.mAtra.upa.sampanne sva.Atmani sthitim Agate |
साध्यते यद् असाध्यम् तत् कस्य स्यात् किम् इव अङ्ग ते ॥४।५४।१७॥
sAdhyate yat asAdhyam tat kasya syAt kim iva aGga te ||4|54|17||
.
bhAva.mAtra=upasampanne
sva.Atmani.* in own.self = *
sthitim Agate.* when come to the state = *
sAdhyate yat a.sAdhyam tat kasya syAt kim iva aGga te
.
*m.17 They, who abide in the self, can achieve even the impossible even if
an iota of feeling or.samkalpa. arises in them. What else can happen when
such people are concerned?
*vlm.17. The thoughts being repressed from other objects, and fixed in the
Supreme Spirit, will enable one to do what is impossible for others to
effect.
*sv.16.17.18 The latter demands effort; the former is effortless.
saMkalpena eva saMkalpam manasA svamana: mune |
छित्त्वा स्व.आत्मनि तिष्ठ त्वम् किम् एतावति दुष्करम् ॥४।५४।१८॥
chittvA sva.Atmani tiSTha tvam kim etAvati duSkaram ||4|54|18||
.
*by a Concept a Concept is destroyed *
*:*
*by Mind your.own Mind, muni, is shattered*
*you *
*should rest in your.own Self*
*:*
*WHAT'S difficult about this*
*?*
saMkalpena eva saMkalpam. *so by one Concept, (another) Concept* = manasA
svamanas mune. *by *manas Mind, muni, your own Mind* = chittvA. *having
divided/fragmented* = svAtmani tiSTha tvam. *rest you in your ownSelf* = kim
etAvati duSkaram. *WHAT'S difficult about this? *
*vwv.1944 Sage! Having cut (or destroyed) imagination by imagination alone
and the mind by one.s own mind, you abide in your own self. What difficulty
is there in just so much?
Concept* = manasA
svamanas mune. *by *manas Mind, muni, your own Mind* = chittvA. *having
divided/fragmented* = svAtmani tiSTha tvam. *rest you in your ownSelf* = kim
etAvati duSkaram. *WHAT'S difficult about this? *
उपशान्ते हि संकल्पे उपशान्तम् इदम् भवेत् ।
upazAnte hi saMkalpe upazAntam idam bhavet |
संसार.दुःखम् अखिलम् मूलाद् अपि महामते ॥४।५४।१९॥
saMsAra.du:kham akhilam mUlAt api mahAmate ||4|54|19||
.
idam bhavet. *this becomes peaceful* = saMsAra.d*u:*kham akhilam.* all the
sorrows of **saMsAra = *mUlAt api mahAmate. *even from the root, great
thinker*
*.*
*vwv.1943/19 Wise One! When imagination has ceased, all this suffering of
the world would indeed be extinguished even from the root.
*m.19 When.samkalpa. subsides only, this world subsides. Along with it the
entire world of sorrows.
*vlm.19. Our desires being quieted, all worldly cares come to a stand
still, and all our troubles are put to a dead lock.
*sv.19 When thus all notions cease, there is great peace, and sorrow is
destroyed to its very root.
upazAntam idam bhavet. *this becomes peaceful* = saMsAra.d*u:*kham akhilam.*
all the sorrows of **saMsAra = *mUlAt api mahAmate. *even from the root,
great thinker.*
संकल्पो हि मनो जीवश् चित्तम् बुद्धिः सवासना ।
नाम्ना एव अन्यत्वम् एतेषाम् न अर्थेन अर्थ.विदाम् वर ॥४।५४।२०॥
nAmnA eva anyatvam eteSAm na arthena artha.vidAm vara ||4|54|20||
.
saMkalpa*: *hi manas jIva*: *cittam
buddhi*: *sa.vAsanA *the intellect conditioned by vAsanA.Tracks = *
nAmnA eva anyatvam eteSAm na arthena
arthavidAm vara
.
*m.20 O man of understanding,.samkalpa. is mind. It is Siva, it is the
basic mental consciousness and vāsana.tainted.buddhi.. The difference
between these is merely in name and not substantial.
*vlm.20. Our wishes constitute our minds, hearts, lives, understandings and
all our desiderative faculties; all which are but different names for the
same thing without any difference in their signification.
*sv.20.23 For everything in this universe is but an idea, a notion, a
Concept: it has different names like the mind, the living soul or jiva,
intelligence and conditioning there are no real substances corresponding to
these words.
saMkalpanAt Rte na iha kimcit eva asti kutra.cit |
तम् एव हृदयाच् छिन्धि किम् एतत् परिशोचसि ॥४।५४।२१॥
.
*other than as a Conception*
*there is nothing at.all here wherever*
*:*
*only sever it from your Heart & what is there to grieve about*
*?*
यथा एव इदम् नभः शून्यम् जगच्.छून्यम् तथा एव हि ।
yathA eva idam nabha: zUnyam jagat.zUnyam tathA eva hi |
असन्.मय.विकल्प.उत्थे उभ एते तते यतः ॥४।५४।२२॥
asat.maya.vikalpa.utthe ubha* ete tate yata: ||4|54|22||
.
jagat zUnyam tathA eva hi.* the world is empty too + *
asanmaya.vikalpa.utthe
ubhe ete tate yata:
*m.22 Just like sky which is void, the world also is void. Both are full of
falsehood of non.being. And so both are of the supreme whatever may be the
causes (for their appearance).
*vlm.22. The world below is as empty, as the hollow sky above us; both of
those are empty nothings, except that our minds make something or other of
them, agreeably to its desire or fancy.
*sv.20.23 For everything in this universe is but an idea, a notion, a
Concept: it has different names like the mind, the living soul or jiva,
intelligence and conditioning there are no real substances corresponding to
these words.
a.siddham sarvam eva etat a.siddhena eva sAdhitam |
संकल्पेन जगद्य् अस्माद् भावना क्व अवतिष्ठताम् ॥४।५४।२३॥
saMkalpena jagadi asmAt bhAvanA kva avatiSThatAm ||4|54|23||
.
a.siddham – *unaccomplished *
sarvam eva etat *– everything even this *
a.siddhena eva*.* *tho without being accomplished *
sAdhitam *– is brought.to.be <http://brought.to.be> = *
saMkalpena.* by Conception = *
jagadi.* into the world = *
asmAt *– how then is bhAvanA.Feeling established? *
*m.23 All is falsehood, unsubstantiated and uncertain. real a thing can be
achieved only by such unsubstantiated falsehood. Where, then, will a
thought, which is caused or emerged out of mental fancy (samkalpa) land
itself? (One falsehood leading to another falsehood).
*vlm.23. All things are unsubstantial and unsubstantiated by the
unsubstantial mind; thus the world being but a creation of our fancy a
desideratum, there is nothing substantial for you to think about.
*sv.20.23 For everything in this universe is but an idea, a notion, a
Concept: it has different names like the mind, the living soul or jiva,
intelligence and conditioning there are no real substances corresponding to
these words.
भावना.अक्षयतः सिद्धस् ततः प्राप्यम् न शिष्यते ।
तस्माद् असद् इदम् सर्वम् विज्ञेयम् हेलया इद्धया ॥४।५४।२४॥
tasmAt asat idam sarvam vijJeyam helayA iddhayA ||4|54|24||
.
bhAvanA.akSayata: siddha: tata: prApyam na ziSyate | tasmAt asat idam
sarvam
*. *
*when the decline of Feeling is **accomplished*
*thus*
*nothing remains to be felt.to.be <http://felt.to.be>*
:
*all This should be understood as notSo*
*with kindled contempt for that body.feeling*
*...*
*m.24 When fancy and thought die out, nothing remains except the attainment
of that. And so, one should know easily that all is unreal and untrue.
that perfection insouciance, than which there is nothing more desirable on
तनु.भावनया तेन सुख.दुःखैर् न लिप्यते ।
अ.वस्त्व् इति च निर्णाय स्नेह.आस्था न प्रवर्तते ॥४।५४।२५॥
.
*...*
tanu.bhAvanayA tena sukha.du:khai: na lipyate | a.vastu iti ca nirNAya
sneha.AsthA na pravartate
*. *
*not stuck in pleasure & in pain*
*and determined to be insubstantial*
*a focus on affection does not happen to be.*
.
*vlm.p.25 The proper discernment of things will preserve you from the
excess of joy and grief. The knowledge of the vanity of things will keep
out your affection or reliance on any person or thing.
*sv.25 Already as the notions weaken, one is less affected by happiness and
unhappiness,
and knowledge of the unreality of the objects prevents attachment.
आस्था.क्षये न जायेते हर्ष.अमर्षौ भव.अभवौ ।
AsthA.kSaye na jAyete harSa.amarSau bhava.abhavau |
तस्माद् असद् इदम् सर्वम् सुख.दुःख.आदि=विभ्रमैः ॥४।५४।२६॥
tasmAt a.sat idam sarvam sukha.du:kha.Adi=vibhramai: ||4|54|26||
.
*delight and dismay in existence and nonexistence*
*.*
AsthA.kSaye na jAyete harSa.amarSau bhava.abhavau | tasmAt a.sat idam
sarvam
sukha.du:kha.Adi=vibhramai:
*vlm.p.26 The removal of reliance on the world removes our attachment to it
and consequently prevents our joy or sorrow at the gain or loss of anything.
*sv. When there is no hope, there is neither elation nor depression.
मनो जीवः स्फुरत्य् उच्चैर् मानसम् नगरम् जगत् ।
भविष्यद् वर्तमानम् च भूतम् च परिवर्तयन् ॥४।५४।२७॥
bhaviSyat vartamAnam ca bhUtam ca parivartayan ||4|54|27||
.
*as the Living.jIva*
*projects in its heights*
*this mental city, the world*
*future & present & past*
*.*
mana: jIva: sphurati uccai: mAnasam nagaram jagat | bhaviSyat vartamAnam ca
bhUtam ca parivartayan
*. *
*vlm.p.27 The mind that becomes the living principle stretches out his city
of the world by an act of its imagination, then turns it about as the
present, past, and future worlds.
*vlm.p.27 The mind that becomes the living principle stretches out his city
of the world by an act of its imagination, then turns it about as the
present, past, and future worlds.
वासना.वलितम् लोके स्फुरच्.छक्ति मनः स्थितम् ।
vAsanA.valitam loke sphurat.zakti mana: sthitam |
karoti svAzayena imAm vyavasthAm malina: cala: ||4|54|28||
.
*connected by **vAsanA.Imprints to **the world *
*projecting its power as* *a state of Mind = *
karoti*.* *making* =
svAzayena
imAm vyavasthAm
malina: cala:.* stirring with impurity. *
.
*m.28 World is moving (and turning) in vāsanas. The power of flashing that
is embedded in mind fosters a polluted and corrupt formalism and
establishment to serve its purposes.
*vlm.p.28 The mind that is subject to the sensational, emotional and
willful feelings loses the purity of its intellectual nature and plays many
parts by its sensuousness.
*vlm.28. The mind being subject to the sensational, emotional and volitive
feelings; loses the purity of its intellectual nature, and plays many parts
by its sensuousness.
*sv.27.33 The mind itself is the jiva when it is reflected in
consciousness; and mind itself builds castles in the air, stretching
itself, as it were, into the past, the present and the future.
आत्मनः सदृशीम् लीलाम् जीवो हृद्.वन=मर्कटः ।
Atmana: sadRzIm lIlAm jIva: hRt.vana=markaTa: |
dIrgham AkAram Adaya nimeSAt yAti hrasvatAm ||4|54|29||
.
*are the monkeys in Heart Forest*
*: *
*given a tall body* *in a moment it gets short*
*.*
Atmana: sadRzIm lIlAm jIva: hRt.vana=markaTa: | dIrgham AkAram Adaya
nimeSAt yAti hrasvatAm
*jd. an unclear image*—*perhaps comparing
one hanging from a branch
with one crouched and feeding
or maybe the tall youth in his shrunken senility.
*m.... Having received a lofty form, it becomes dwarfish in a trice.
*vlm.p.29 The living soul also forgets the nature of the Universal Soul
from which it is derived and is transformed to a puny animalcule in the
heart of man, where it plays its pranks like an ape in the woods.
*vlm.... is transformed to a puny animalcule....
ग्रहीतुम् च न शक्यन्ते संकल्प.जल=वीचयः ।
grahItum ca na zakyante saMkalpa.jala=vIcaya: |
मनाक् दृष्टा वि.वर्धन्ते ह्रसन्ति स.परिच्छदाः ॥४।५४।३०॥
manAk dRSTA* vi.vardhante hrasanti sa.paricchadA: ||4|54|30||
.
grahItum ca na zakyante
manAg dRSTA vivardhante hrasanti sa.paricchadA:
.
*m.30 It is difficult to perceive and understand the waves of.samkalpa.
waters. A little attention increases the.samkalpa. tendency. This attention
removes the covering (on samkalpa).
*vlm.30. Its desires are as irrepressible, as the waves of the ocean, and
they rise and fall by turns like the waves, in expectation of having every
object of the senses.
*sv.27.33 The mind itself is the jiva when it is reflected in
consciousness; and mind itself builds castles in the air, stretching
itself, as it were, into the past, the present and the future.
#chad. #paricchada.: a covering, dress; • paraphernalia, insignia; •
retinue, attendants.
तृण.मात्रेण दीप्यन्ते संकल्पा वह्नि.शेषवत् ।
tRNa.mAtreNa dIpyante saMkalpA* vahni.zeSavat |
जगत्य् अप्रकट.आकाराः प्रदीप्ताः क्षण.भङ्गुराः ॥४।५४।३१॥
.
tRNa.mAtreNa *– with a measure of grass *
dIpyante saMkalpA:.* saMkalpa.Concepts are made to flare *
vahni.zeSavat *– like fire.embers *
jagati *– in the world *
a.prakaTa.AkArA:.* unmanifest embodiments *
pradIptA: kSaNa.bhaGgurA:
.
*m.31 Like the remains of embers which flare up on addition of straw, the
unmanifest forms of the transient things and objects come alive (due to a
little samkalpa).
*vlm.31. Our desire like fire, is kindled by every straw; and it burns and
blows out in its invisible form within the mind.
*sv.27.33 The mind itself is the jiva when it is reflected in
consciousness; and mind itself builds castles in the air, stretching
itself, as it were, into the past, the present and the future.
#prakaTa
भ्रम.दा जड.संस्थानाः संकल्पास् तडिद्.अग्नयः ।
यद् एव असन्.मयम्, पुत्र, तद् एव आशु चिकित्सितुम् ॥४।५४।३२॥
yat eva asat.mayam, putra, tat eva Azu cikitsitum ||4|54|32||
.
bhrama.dA* jaDa.saMsthAnA: saMkalpA: taDit.agnaya: | yat eva asat.mayam,
putra, tat eva Azu cikitsitum
*. *
*they present an illusion*
*apparently solid Concepts—lightning.flashes*
:
*whatever is made of the unreal, my boy, thatever needs a cure*
*.*
*m.32 In the lightning/flash fires of.samkalpa. lie multitudes of illusory
inconscient things. All that is full of falsehood. My son, that has to be
cured and eliminated.
zakyate tatra saMdeha: na asat sat bhavati kva.cit |
संस्थितो यदि संकल्पा दुर्.चिकित्स्यः स्वतो भवेत् ॥४।५४।३३॥
.
zakyate *– there can be *
tatra *– in that regard *
saMdeha:.* the doubt how *
na asat *– nothing unreal *
sat bhavati *– becomes real *
kva.cit *– wherever *
saMsthita:.* established *
yadi *– if *
saMkalpA:.* Concepts *
dur.cikitsya: sva.tas bhavet *– becoming **hard to heal by itself*
*. *
*m.33 There is no possibility for doubt.a non.existent/unreal thing can
never become real.. There can be doubt when a.samkalpa. becomes
self.existent/real due to application of some/false remedies.
*vlm.33. Desire is undoubtedly a curable disease, as long as it is a
transient malady of the mind; but it becomes incurable, when it takes a
deep root in it.
*sv.27.33 The mind itself is the jiva when it is reflected in
consciousness; and mind itself builds castles in the air, stretching
itself, as it were, into the past, the present and the future.
how = *na asat.* nothing unreal = *sat bhavati.* becomes real = *kva.cit.*
wherever = *saMsthita:.* established = *yadi.* if = *saMkalpA:.* Concepts =
*dur.cikitsya: sva.tas bhavet.* becoming **hard to heal by itself. *
किम्तु असद्.भूत एव एष सु.चिकित्स्यस् तदा भवेत् ।
kiM.tu asat.bhUta eva eSa* su.cikitsya: tadA bhavet |
अकृत्रिमम् चेत् संसारम् अलम् अङ्गार.कार्ष्ण्यवत् ॥४।५४।३४॥
akRtrimam cet saMsAram alam aGgAra.kArSNyavat ||4|54|34||
.
su.cikitsya:.* of what is easy to heal = *
tadA bhavet *– *
*if then it comes to be un.artificial *akRtrimam cet saMsAram
alam aGgAra.kArSNyavat *– *
*it.s rather like the blackness of coal*
*... *
*m.34 If this mutable world, which is unreal and illusory, becomes real and
natural (without being artificially created), then the impurity of world is
like the black colour of coal.
*sv.34 It is not possible to comprehend the ripples of ideation; but this
much can be said: sense.experiences multiply them, and when these are given
up, they cease to be.
*vlm.34. The knowledge of the unreality of the world, quickly cures the
disease of desire; but the certainty of worldly knowledge, makes it as
incurable as the impossibility, of removing the blackness of a coal.
तद् एतत् क्षालने साधो कः प्रवर्तेन दुर्.मतिः ।
tat etat kSAlane sAdho ka: pravartena dur.mati: |
किम् त्व् एतत्तण्डुलेष्व् एव तुष.कञ्चुकवत् स्थितम् ॥४।५४।३५॥
.
...
tat etat kSAlane sAdho ka: pravartena dur.mati: |
kim tu etat taNDuleSu eva tuSa.kaJcukavat sthitam
.
*m.35 O gentle one, which fool can clean and wash and relieve this of its
colour? The difficulty is not so much since the problem is like that of
husk.covering over a rice grain.
*vlm.35. What fool will attempt to wash a coal white, or convert a
materialist to a spiritualist? Or turn a raven or Negro to whiteness?
*sv.35.36.37 If these notions are real, like the blackness of coal, then
you cannot remove them; but that is not so.
#kSAlana
#pravarta
#taNDula.. grain (after threshing and winnowing), esp. rice +
close to the upper part of the body, armour, mail • jacket BhP. KSS. &c. •
**m..* the skin of a snake paJcat. ; husk, shell bhpr. ; cover, cloth,
envelope bhpr. ; (fig.) a cover, disguise Hcat. ; = karabha Lex. ; (I) f.
Lipeocercis Serrata Lex.
यतस् ततः प्रयत्नेन पौरुषेण विनश्यति ।
अकृत्रिमम् अपि प्राप्तम् भृशम् पुत्र तथा पुनः ॥४।५४।३६॥
akRtrimam api prAptam bhRzam putra tathA puna: ||4|54|36||
.
prayatnena pauruSeNa.* by Personal Effort = *
vinazyati.* is destroyed = *
a.kRtrimam api. *altho unnatural* =
prApta.*reached/got*.m bhRzam.*often/repeatedly/intensely*
*hey *putra.*son* tathA*.thus/thatwise* punar*.again**, son, thus again*
*. *
*m.36 By human effort the falsehood gets demolished. Even so, this
world.nature can occur in intense measure again.
*vlm.36. But the mind of a man, is as a grain of rice covered under its
husk, which is soon unhusked upon the threshing.floor.
*sv.35.36.37 If these notions are real, like the blackness of coal, then
you cannot remove them; but that is not so.
sukha.ucchedyatayA jJasya saMsAram alam Atatam |
तण्डुलस्य यथा चर्म यथा ताम्रस्य कालिमा ॥४।५४।३७॥
taNDulasya yathA carma yathA tAmrasya kAlimA ||4|54|37||
.
jJasya *– for a knower *
*Samsaara*.m alam.*enuff/fully* Atata.*spread/strung(bow)\turned.to/wide
<http://turned.to/wide>*.m *– *
taNDulasya yathA *– as of thrashed.grain *
carma*.husk/skin* yathA *– as the husk*
yathA*.as/how* tAmra.sya kAlimA
*. *
##**carma*. husk (in the context of paddy), fm4054.37 taNDulasya yathA
similarity: carma iva carma, aupamika: prayoga:. Skin protects the body.
Husk protects the grain. What skin is to the body, husk is to paddy..
Satyavat Shastri +
tAmrasya kAlimA
...
*m.37 The filth and impurity of.samsāra. can be easily eradicated by a
jnāni. It is like removing the husk over a grain. It is like rubbing clean
a copper piece of its blackness.
*vlm.37. The worldliness of the wise, is as soon removed as the husk of
rice, and the blackness of a cooking kettle.
*sv.35.36.37 If these notions are real, like the blackness of coal, then
you cannot remove them; but that is not so.
#ucchedya
नश्यति क्रियया पुत्र पुरुषस्य तथा मलम् ।
nazyati kriyayA putra puruSasya tathA malam |
nazyati eva na saMdeha: tasmAt udyamavAn bhava ||4|54|38||
.
...
nazyati.* destroying = *
kriyayA.* thru Action = *
putra.* son = *
puruSasya tathA malam.* of a Person thus the fault *
nazyati eva. *even destroying* =
na saMdeha:.* no doubt *
tasmAt udyama.vAn bhava.* therefore strive to be in control. *
*m.38 My child, by your manly effort the falsehood and impurity. There is
no doubt. Work now towards it.
*vlm.38. The blemishes of a man, are blotted out by his own endeavours;
wherefore you must try to exert yourself to action at all times. 39. He who
has not been able to master over his vain desires, and hobby whims in this
world, will find them vanish of themselves in course of time, as nothing
false can last for ever.
*sv.38.42 Hence they can be destroyed.
#udyama
असत्.कल्पैर् विकल्पैर् यत् संसारो न जितो मुधा ।
स्तोकेन आशु लयम् याति क्व असद् वस्तु चिरम् स्थितम् ॥४।५४।३९॥
stokena Azu layam yAti kva asat vastu ciram sthitam ||4|54|39||
.
by* unreal ideas *vikalpai:.* with deceptions* *such a Samsaara* *is not
conquered: *it's all *in.vain/for.nothing* stokena.*hardly/barely/just;* Azu
*.quickly/at.once* *– *layam yAti – *to rest comes *
kva asat –* where is the unreal *vastu ciram sthitam – *a real lasting
condition? *
.
*m.39. You have not yet conquered the mutable world.s deformations,
modifications and unrealistic fancies. This is wasteful. These can be
dissolved and annihilated with little effort since the Real thing is
eternal.
*vlm.39. He who has not been able to master over his vain desires, and
hobby whims in this world will find them vanish of themselves in course of
time, as nothing false can last for ever.
*stokena* stokAt in comp. with a.p.p.. = "hardly", "with some difficulty",
such a saMsAra *na jita:.* is not conquered *mudhA.*in.vain/for.nothing*
stokena.*hardly/barely/just;* Azu*.quickly/at.once* *– *layam yAti – *to
rest comes *kva asat –* where is the unreal *vastu ciram sthitam – *a real
lasting condition? *
असत्याम् एति संसारः स्व.व्यवस्थाम् विचारतः ।
asatyAm eti saMsAra: sva.vyavasthAm vicArata: |
dIpa.AlokAt iva andhasya dvaindutvam su.IkSitAt iva ||4|54|40||
.
*into its unReality the Samsaaric.Convolution goes*
*determined by Urself thru Enquiry*
*like blinding dark by a blaze of light*
*or the sight of a double moon by better vision*
*.*
asatyAm eti saMsAra: sva.vyavasthAm vicArata: | dIpa.AlokAt iva andhasya
dvaindutvam su.IkSitAt iva
*. *
*m.40 By inquiry into self by oneself, the unreality of this world will
come to light. It is like the dispersal of inability to see by the light of
a lamp and the two.moon illusion being shattered by proper perception.
*vlm.40. The light of reason removeth the false Conception of the world, as
the light of the lamp dispels the darkness from the room at sight, and
night vision removes the secondary moon (of optical deception).
na asau tava na ca asya tvam bhrAntim putra parityaja |
असत्ये सत्यवत् दृष्टे भावना मा स्म हि ईदृशः ॥४।५४।४१॥
asatye satyavat dRSTe bhAvanA mA sma hi IdRza: ||4|54|41||
.
*This is not for you nor are you for it, this delusion: abandon it, my boy!*
*When the unreal is really seen it is Imagining:*
*don't see it so.*
*m.41 Neither you belong to the world nor does the world belong to you. My
son, discard the illusion. By a true perception, do not think about the
unreality.
*vlm.41. The world is not yours, nor are you of this world; there is no
body nor anything here akin to you, nor are you so to any; never think
otherwise, nor take the false for true.
bhrAntim.* delusion = *putra.* my boy = *parityaja.* forsake = *a.satye
satyavad.dRSTe.* when the unreal is really seen = bhAvanA.Imagining* = mA
sma hi IdRza:.* do not be so. *
मम गुरु.विभव.उज्ज्वला विलासा
mama guru.vibhava.ujjvalA* vilAsA*
iti tava mA astu vRthA eva vibhrama: anta: |
त्वम् अपि च वितताश् च ते विलासा
विलसति सर्वम् इदम् तदात्म.तत्त्वम् ॥४।५४।४२॥
vilasati sarvam idam tadAtma.tattvam ||4|54|42||
.
vilAsA:*. playing/vibration = *
iti tava mA astu.* so let it not be yours = *
vRthA eva.* uselessly random = *
vibhrama: anta:*. confusion within = *
tvam api ca *– even you = *
vitatA: ca te.* and those outspreading = *
vilAsA:*.* *vibrations* =
vilasati.* playing = *
sarvam idam.* This All *
tadA.* then is *
Atma.tattvam.* Self.Thatness*
*. *
*ujjvala
*vilAsa
.2*mA*.dont!*
.2*astu.*let.be <http://let.be>*
*vRtha
*vibhrama
*vilasat
*. *
*m.42.These great pleasures and riches are mine. do not think like that.
You will be lost in grief at the end. All these shine because of self. All
is self only.
*vlm.42. Never foster the false idea in your mind, that you are master of
large possessions and pleasant things; for know yourself and all pleasant
things, are for the delight of the Supreme Maker and Master of all.
*sv.38.42 Hence they can be destroyed.
wantonly, frivolously RV.MBh. • in vain, vainly, uselessly, fruitlessly,
with #bhU, "to be useless", be disappointed or frustrated) • wrongly,
falsely, incorrectly, unduly MBh. Ka1v. &c.c
*o*ॐ*m*
*.*
*next Canto *
*fm4055*
*+++*
DN4054 WHAT'S A SAMKALPA
सर्ग ४.५४
sarga 4.54
पुत्र* उवाच ।
putra uvAca |
kIdRza: tAta saMkalpa: katham utpadyate prabho |
कथम् च वृद्धि* maax *प्नोति कथम् च एष विनश्यति ॥४।५४।१॥
katham ca vRddhim Apnoti katham ca eSa vinazyati ||4|54|1||
दाशूर उवाच ।
dAzUra* uvAca |
anantasya Atma.tattvasya sattAsAmAnya.rUpiNa: |
चितश् चेत्य.उन्मुखत्वम् यत्तत् संकल्प.अङ्कुरम् विदुः ॥४।५४।२॥
लेशतः प्राप्त.सत्ताकः स एव घनताम् शनैः ।
lezata: prApta.sattAka: sa* eva ghanatAm zanai: |
yAti citta.kham ApUrya dRDha.jADyAya meghavat ||4|54|3||
bhAvayantI citi: cetyam vyatiriktam iva Atmana: |
संकल्पता mux पायाति बीजम् अङ्कुरताम् इव ॥४।५४।०४॥
saMkalpatAm upAyAti bIjam aGkuratAm iva ||4|54|04||
संकल्पेन हि संकल्पः स्वयम् एव प्रजायते ।
saMkalpena hi saMkalpa: svayam eva prajAyate |
vardhate svayam eva Azu du:khAya na sukhAya tu ||4|54|5||
संकल्प.मात्रम् हि जगज्.जल.मात्रम् यथा अर्णवः ।
saMkalpa.mAtram hi jagat.jala.mAtram yathA arNava: |
ऋते संकल्पम् अन्या ते न अस्ति संसार.दुःखिता ॥४।५४।०६॥
Rte saMkalpam anyA te na asti saMsAra.du:khitA ||4|54|06||
काकतालीय.योगेन संजातो ऽस्ति मुधा एव हि ।
kAkatAlIya.yogena saMjAta: asti mudhA eva hi |
मृग.तृष्णा.द्वि.चन्द्रत्वम् इव असत्यम् च वर्धते ॥४।५४।०७॥
mRga.tRSNA.dvi.candratvam iva asatyam ca vardhate ||4|54|07||
निगीर्ण.मातुलिङ्गस्य कनक.प्रत्ययो यथा ।
nigIrNa.mAtuliGgasya kanaka.pratyaya: yathA |
स्वयम् अभ्येत्य् असत्यो ऽन्तः संकल्पस् ते तथा हृदि ॥४।५४।०८॥
असत्यम् एव जातस् त्वम् असत्यम् अपि वर्तसे ।
अस्मिन् ज्ञाते च विज्ञाने ह्य् असत्यम् संविलीयते ॥४।५४।०९॥
asmin jJAte ca vijJAne hi a.satyam saMvilIyate ||4|54|09||
असौ सः अहम् इमे भावाः सुख.दुःख=मया मम ।
asau sa: aham ime bhAvA: sukha.du:kha=mayA* mama |
व्यर्थम् एव इति नाना.आस्था येन अन्तः परितप्यसे ॥४।५४।१०॥
vyartham eva iti nAnA.AsthA yena anta: paritapyase ||4|54|10||
असन् न इव अस्य जातो ऽसि कुतो जन्म.विलासतः ।
asat na iva asya jAta: asi kuta: janma.vilAsata: |
व्यर्थम् एव अवमूढो ऽसि संकल्प.वश.तः स्वतः ॥४।५४।११॥
vyartham eva avamUDha: asi saMkalpa.vaza.ta: svata: ||4|54|11||
मा संकल्पय संकल्पम् भावम् भावय मा स्थितौ ।
mA saMkalpaya saMkalpam bhAvam bhAvaya mA sthitau |
etAvatA eva bhAvena bhavya: bhavati bhUtaye ||4|54|12||
संकल्प.नाश.यत्नेन न भयान्य् अनुगच्छति ।
भावना.अभाव.मात्रेण संकल्पः क्षीयते स्वयम् ॥४।५४।१३॥
bhAvanA.abhAva.mAtreNa saMkalpa: kSIyate svayam ||4|54|13||
सुमनः.पल्लव.आमर्दे किम्चिद् व्यतिकरो भवेत् ।
सुसाभ्यो भाव.मात्रेण न तु संकल्प.नाशने ॥४।५४।१४॥
susAdhya: bhAva.mAtreNa na tu saMkalpa.nAzane ||4|54|14||
पुष्प.आक्रान्तौ कर.स्पन्द.यत्नः पुत्र उप.युज्यते ।
puSpa.AkrAntau kara.spanda.yatna: putra upa.yujyate |
तद् अप्य् उपकरोत्य् अस्मिन् असंकल्प.परिक्षये ॥४।५४।१५॥
संकल्पो येन हन्तव्यस् तेन भाव.विपर्ययात् ।
अप्य् अर्धेन निमेषेन लीलया एव नि.हन्यते ॥४।५४।१६॥
api ardhena nimeSena lIlayA eva ni.hanyate ||4|54|16||
भाव.मात्र.उप.सम्पन्ने स्व.आत्मनि स्थिति* maax *गते ।
bhAva.mAtra.upa.sampanne sva.Atmani sthitim Agate |
साध्यते यद् असाध्यम् तत् कस्य स्यात् किम् इव अङ्ग ते ॥४।५४।१७॥
sAdhyate yat asAdhyam tat kasya syAt kim iva aGga te ||4|54|17||
संकल्पेन एव संकल्पम् मनसा स्वमनो मुने ।
saMkalpena eva saMkalpam manasA svamana: mune |
छित्त्वा स्व.आत्मनि तिष्ठ त्वम् किम् एतावति दुष्करम् ॥४।५४।१८॥
chittvA sva.Atmani tiSTha tvam kim etAvati duSkaram ||4|54|18||
उपशान्ते हि संकल्पे उपशान्तम् इदम् भवेत् ।
upazAnte hi saMkalpe upazAntam idam bhavet |
संसार.दुःखम् अखिलम् मूलाद् अपि महामते ॥४।५४।१९॥
saMsAra.du:kham akhilam mUlAt api mahAmate ||4|54|19||
संकल्पो हि मनो जीवश् चित्तम् बुद्धिः सवासना ।
नाम्ना एव अन्यत्वम् एतेषाम् न अर्थेन अर्थ.विदाम् वर ॥४।५४।२०॥
nAmnA eva anyatvam eteSAm na arthena artha.vidAm vara ||4|54|20||
संकल्पनाद् ऋते न इह किम्चिद् एव अस्ति कुत्र.चित् ।
saMkalpanAt Rte na iha kimcit eva asti kutra.cit |
तम् एव हृदयाच् छिन्धि किम् एतत् परिशोचसि ॥४।५४।२१॥
यथा एव इदम् नभः शून्यम् जगच्.छून्यम् तथा एव हि ।
yathA eva idam nabha: zUnyam jagat.zUnyam tathA eva hi |
असन्.मय.विकल्प.उत्थे उभ एते तते यतः ॥४।५४।२२॥
asat.maya.vikalpa.utthe ubha* ete tate yata: ||4|54|22||
a.siddham sarvam eva etat a.siddhena eva sAdhitam |
संकल्पेन जगद्य् अस्माद् भावना क्व अवतिष्ठताम् ॥४।५४।२३॥
saMkalpena jagadi asmAt bhAvanA kva avatiSThatAm ||4|54|23||
भावना.अक्षयतः सिद्धस् ततः प्राप्यम् न शिष्यते ।
तस्माद् असद् इदम् सर्वम् विज्ञेयम् हेलया इद्धया ॥४।५४।२४॥
tasmAt asat idam sarvam vijJeyam helayA iddhayA ||4|54|24||
तनु.भावनया तेन सुख.दुःखैर् न लिप्यते ।
अ.वस्त्व् इति च निर्णाय स्नेह.आस्था न प्रवर्तते ॥४।५४।२५॥
आस्था.क्षये न जायेते हर्ष.अमर्षौ भव.अभवौ ।
AsthA.kSaye na jAyete harSa.amarSau bhava.abhavau |
तस्माद् असद् इदम् सर्वम् सुख.दुःख.आदि=विभ्रमैः ॥४।५४।२६॥
tasmAt a.sat idam sarvam sukha.du:kha.Adi=vibhramai: ||4|54|26||
मनो जीवः स्फुरत्य् उच्चैर् मानसम् नगरम् जगत् ।
भविष्यद् वर्तमानम् च भूतम् च परिवर्तयन् ॥४।५४।२७॥
bhaviSyat vartamAnam ca bhUtam ca parivartayan ||4|54|27||
वासना.वलितम् लोके स्फुरच्.छक्ति मनः स्थितम् ।
vAsanA.valitam loke sphurat.zakti mana: sthitam |
karoti svAzayena imAm vyavasthAm malina: cala: ||4|54|28||
आत्मनः सदृशीम् लीलाम् जीवो हृद्.वन=मर्कटः ।
Atmana: sadRzIm lIlAm jIva: hRt.vana=markaTa: |
dIrgham AkAram Adaya nimeSAt yAti hrasvatAm ||4|54|29||
ग्रहीतुम् च न शक्यन्ते संकल्प.जल=वीचयः ।
grahItum ca na zakyante saMkalpa.jala=vIcaya: |
मनाक् दृष्टा वि.वर्धन्ते ह्रसन्ति स.परिच्छदाः ॥४।५४।३०॥
manAk dRSTA* vi.vardhante hrasanti sa.paricchadA: ||4|54|30||
तृण.मात्रेण दीप्यन्ते संकल्पा वह्नि.शेषवत् ।
tRNa.mAtreNa dIpyante saMkalpA* vahni.zeSavat |
जगत्य् अप्रकट.आकाराः प्रदीप्ताः क्षण.भङ्गुराः ॥४।५४।३१॥
भ्रम.दा जड.संस्थानाः संकल्पास् तडिद्.अग्नयः ।
यद् एव असन्.मयम्, पुत्र, तद् एव आशु चिकित्सितुम् ॥४।५४।३२॥
yat eva asat.mayam, putra, tat eva Azu cikitsitum ||4|54|32||
शक्यते तत्र संदेहो न असत् सद् भवति क्वचित् ।
zakyate tatra saMdeha: na asat sat bhavati kva.cit |
संस्थितो यदि संकल्पा दुर्.चिकित्स्यः स्वतो भवेत् ॥४।५४।३३॥
किम्तु असद्.भूत एव एष सु.चिकित्स्यस् तदा भवेत् ।
kiM.tu asat.bhUta eva eSa* su.cikitsya: tadA bhavet |
अकृत्रिमम् चेत् संसारम् अलम् अङ्गार.कार्ष्ण्यवत् ॥४।५४।३४॥
akRtrimam cet saMsAram alam aGgAra.kArSNyavat ||4|54|34||
तद् एतत् क्षालने साधो कः प्रवर्तेन दुर्.मतिः ।
tat etat kSAlane sAdho ka: pravartena dur.mati: |
किम् त्व् एतत्तण्डुलेष्व् एव तुष.कञ्चुकवत् स्थितम् ॥४।५४।३५॥
यतस् ततः प्रयत्नेन पौरुषेण विनश्यति ।
अकृत्रिमम् अपि प्राप्तम् भृशम् पुत्र तथा पुनः ॥४।५४।३६॥
akRtrimam api prAptam bhRzam putra tathA puna: ||4|54|36||
sukha.ucchedyatayA jJasya saMsAram alam Atatam |
तण्डुलस्य यथा चर्म यथा ताम्रस्य कालिमा ॥४।५४।३७॥
taNDulasya yathA carma yathA tAmrasya kAlimA ||4|54|37||
नश्यति क्रियया पुत्र पुरुषस्य तथा मलम् ।
nazyati kriyayA putra puruSasya tathA malam |
nazyati eva na saMdeha: tasmAt udyamavAn bhava ||4|54|38||
असत्.कल्पैर् विकल्पैर् यत् संसारो न जितो मुधा ।
asat.kalpai: vikalpai: yat saMsAra: na jita: mudhA |
stokena Azu layam yAti kva asat vastu ciram sthitam ||4|54|39||
असत्याम् एति संसारः स्व.व्यवस्थाम् विचारतः ।
asatyAm eti saMsAra: sva.vyavasthAm vicArata: |
dIpa.AlokAt iva andhasya dvaindutvam su.IkSitAt iva ||4|54|40||
न असौ तव न च अस्य त्वम् भ्रान्तिम् पुत्र परित्यज ।
na asau tava na ca asya tvam bhrAntim putra parityaja |
असत्ये सत्यवत् दृष्टे भावना मा स्म हि ईदृशः ॥४।५४।४१॥
asatye satyavat dRSTe bhAvanA mA sma hi IdRza: ||4|54|41||
मम गुरु.विभव.उज्ज्वला विलासा
mama guru.vibhava.ujjvalA* vilAsA:
iti tava mA astu vRthA eva vibhrama: anta: |
त्वम् अपि च वितताश् च ते विलासा
विलसति सर्वम् इदम् तदात्म.तत्त्वम् ॥४।५४।४२॥
vilasati sarvam idam tadAtma.tattvam ||4|54|42||
||
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
On Sat, May 15, 2021 at 8:26 AM Jiva Das <das....@gmail.com> wrote:
> FM4054 WHAT'S A SAMKALPA 2.JA15.16 .z42
>
>
> https://www.dropbox.com/s/wujs0prbm3oxpzl/fm4054%202.ja15-16%20What%27s%20a%20samkalpa%20.z42.docx?dl=0
>
> FM.4.30-FM.4.62 comp.
>
> https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0
>
> 4.sthiti
>
> https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0
>
>
>
>
>
>
>
>
>
>
> FM.4.54
>
>
>
> *WHAT'S A SAMKALPA*
>
>
> How this sam.kalpa (notion, thought, idea, Concept) arises and how it
> grows and ceases.
>
>
>
>
>
> कीदृशस् तात संकल्पः कथम् उत्पद्यते प्रभो ।
>
> kIdRza:_tAta saMkalpa: katham utpadyate prabho |
>
> कथम् च वृद्धिम् आप्नोति कथम् च_एष विनश्यति ॥४।५४।१॥
>
> katham ca vRddhim Apnoti katham ca_eSa vinazyati ||4|54|1||
>
> .
>
>
> *just what is a*
>
> *Samkalpa.Concept*
>
> *? *
>
> *how does it fall out*
>
> *&*
>
> *how does it gather increase*
>
> *&*
>
> *how is it brought to an end*
>
> *?*
>
> kIdRz.*¿what.kind/sort*.a: *hey* tAata saMkalpa: katham.*how?*
> utpady<<..ate *hey* prabho | katham.*how?* ca.*&/**also/too* vRddhi.m
> Apnoti katham.*how?* ca.*&/**also/too* eSas*.this.one* vinazy<.ati
>
> *. *
> *tAta
>
> *saMkalpa
>
> *utpady<
>
> *prabho
>
> *vRddhi
>
> Apnoti
>
> eSa:
>
> vinazy<
>
> *VLMitra/P.1. The son asked, "What is this desire, father? How is it
> produced and grown? How is it destroyed at last?"
>
> * in FM saMkalpa is translated "Concept".
>
> sv agrees with this reading
>
> vlm, as a moralist, makes it "desire"
>
> which may be the case for him
>
> but disgust is equally a Concept.
>
>
>
>
>
> अनन्तस्य_आत्म.तत्त्वस्य सत्तासामान्य.रूपिणः ।
>
> ananta.sya_Atma.tattva.sya sattAsAmAnya.rUpiNa: |
>
> चितश् चेत्य.उन्मुखत्वम् यत् तत् संकल्प.अङ्कुरम् विदुः ॥४।५४।२॥
>
> cita:_cetya.unmukhatvam yat tat saMkalpa.aGkuram vidu: ||4|54|2||
>
> .
>
>
> *in a form of universal.BeingSo*
>
> *it **is the arousal of conscious Affection from Consciousness*
>
> *that they call a Concept.sprout*
>
> *...*
>
> *.*
>
> *of/for the* ananta.*boundless**/endless*.sya_Atma*.self/Self\soul*
> .tattva.*objectivity/truth/that.condition*.sya sattAsAmAnya.rUpi.
> *formation*.Na: | *re *cit.*Chit/consciousness/conceptuality*.a:
> cetya.unmukha.*facing/looking.at/regarding <http://looking.at/regarding>*
> .tva*.-ity*.m yat.*which/what* tat.*hit/that* saMkalpa.*concept*.aGkura
> *.shoot*.m vidus
> .
>
> *sattAsAmAnya
>
> *cetya
>
> *vidus
>
> .
>
> *vwv.1081. y4054.002.y5013.053.... That state of Consciousness which is
> intent on objects is considered as the sprout of imagination
> (saMkalpAGkura].
>
> *sv.2 DASHURA replied: My son, when, in the infinite consciousness, the
> consciousness becomes aware of itself as its own object, there is the seed
> of ideation.
>
> *vlm.2. Dâsûa replied: "The desire or will is situated in the mind or
> mental part of the one eternal, universal and spiritual substance of God.
>
>
>
> लेशतः प्राप्त.सत्ताकः स एव घनताम् शनैः ।
>
> lezata: prApta.sattAka: sa* eva ghanatAm zanai: |
>
> याति चित्त.खम् आपूर्य दृढ.जाड्याय मेघवत् ॥४।५४।३॥
>
> yAti citta.kham ApUrya dRDha.jADyAya meghavat ||4|54|3||
>
> .
>
> ...
>
>
> *then*
>
> *gradually*
>
> *it comes to thickness*
>
> *having **filled your Affective space*
>
> *until it.s firmly solid.like*
>
> *:*
>
> *thick cloud*
>
> *.*
> lezata: prApta.sattAka: sa* eva ghanatAm zanai: | yAti citta.kham ApUrya
> dRDha.jADyAya meghavat
>
> .
>
> *m.3 Whatever form it gets in an atomic, small/little state, gets dense
> and solid in time. Slowly this expands to fill the mental/psychic ether and
> becomes firmly established, like a cloud.
>
> *vlm.3. It gets the form of a monad from a formless unit, and then by its
> gradual expansion extends over the whole mind, and fills it as a flimsy
> cloud soon covers the sky.
>
> *sv.3 This is very subtle. But soon it becomes gross and fills the whole
> of space, as it were.
>
>
>
> भावयन्ती चितिश् चेत्यम् व्यतिरिक्तम् इव_आत्मनः ।
>
> bhAvayantI citi:_cetyam vyatiriktam iva_Atmana: |
>
> संकल्पताम् उपायाति बीजम् अङ्कुरताम् इव ॥४।५४।०४॥
>
> saMkalpatAm upAyAti bIjam aGkuratAm iva ||4|54|04||
>
> .
>
> bhAvayantI citi:_cetyam
>
>
> vyatiriktam iva_Atmana: |
>
> *as.if distinct from the self *
>
> saMkalpatAm upAyAti
>
> *it enters Concept.ness *
>
> bIjam aGkuratAm iva
>
> *as a seed enters sprout.ness*
>
> *. *
> *vwv.1082/4 Consciousness, thinking of objects perceived as if they are
> distinct from itself, attains to the state of imagination, like a seed
> (attaining to) the state of imagination, like a seed (attaining to) the
> state of a sprout.
>
> *m.4 This objectified consciousness considers itself as opposed to the
> self and becomes a mental resolution and determination. It is like a sprout
> coming out of a seed.
>
> *sv.4 When consciousness is engrossed in this ideation it thinks the
> object is distinct from the subject. Then the ideation begins to germinate
> and to grow. Ideation multiplies naturally by itself.
>
> *vlm.4. Remaining in the divine Intellect, the mind thinks of thinkables,
> as they are distinct from itself; and its longing after them is called its
> desire, which springs from it as a germ from its seed.
>
>
>
> संकल्पेन हि संकल्पः स्वयम् एव प्रजायते ।
>
> saMkalpena hi saMkalpa: svayam eva prajAyate |
>
> वर्धते स्वयम् एव_आशु दुःखाय न सुखाय तु ॥४।५४।५॥
>
> vardhate svayam eva_Azu du:khAya na sukhAya tu ||4|54|5||
>
> .
>
>
> *that grows by itself & does not lead to pleasure, only*
>
> *.*
> saMkalpa.ina hi saMkalpa: svayam eva prajAyate |
>
> vardhate svayam eva_Azu du:khAya na sukhAya tu
>
> .
>
> in size and quantity* only for our trouble, and not for any good or
>
>
>
> संकल्प.मात्रम् हि जगज्.जल.मात्रम् यथा_अर्णवः ।
>
> saMkalpa.mAtram hi jagat.jala.mAtram yathA_arNava: |
>
> ऋते संकल्पम् अन्या ते न_अस्ति संसार.दुःखिता ॥४।५४।०६॥
>
> Rte saMkalpam anyA te na_asti saMsAra.du:khitA ||4|54|06||
>
> .
>
> saMkalpa.mAtram hi jagaj.jala.mAtram yathA arNava: Rte saMkalpam anyA te
>
> .
>
> *m.6 This world is only a result of.samkalpa. like sea being only water.
> Truth is that there is nothing other than.samkalpa. which causes the sorrow
> of this mutable world.
>
> *sv.6 There is no cause for sorrow in this world other than this ideation!
>
> *vlm.6. It is the accretion of our desires which forms the world, as it is
> the accumulation of waters which makes the ocean; you have no trouble
> without your desire, and being free from it, you are freed from the
> miseries of the world (wherein one has to buffet as in the waves and water
>
>
>
> काकतालीय.योगेन संजातो ऽस्ति मुधा_एव हि ।
>
> kAkatAlIya.yogena saMjAta:_asti mudhA_eva hi |
>
> मृग.तृष्णा.द्वि.चन्द्रत्वम् इव_असत्यम् च वर्धते ॥४।५४।०७॥
>
> mRga.tRSNA.dvi.candratvam iva_asatyam ca vardhate ||4|54|07||
>
> .
>
>
> saMjAta:_asti mudhA_eva hi.* aroused it is nothing but folly *
>
> mRgatRSNA.dvicandratvam iva. *& like mirage or double moon* =
>
> a.satyam ca vardhate.* becomes something that is notSo. *
> .
>
> ?m.7 The birth of this.samkalpa. is a river, purposeless chance
> occurrence. It increases by falsehood and illusion like a mirage and two
> moons.
>
> ?? The present development of the Conceptual creation is kAkatAlIya.yogena
> by pure accident. It is indeed disappointing.
>
> *sv.7 This ideation or notion has really come into being by sheer
> coincidence (the crow alights on the palm tree, and the fruit falls to the
> ground, without any causal connection).
>
> *vlm.7. It is by mere chance, that we come to meet with the objects of our
> desire; as it is by an act of unavoidable chance also, that we are liable
> to lose them. They appear before us as secondary luminaries in the sky, and
> then fly away as the mirage vanishes from view.
>
>
>
> निगीर्ण.मातुलिङ्गस्य कनक.प्रत्ययो यथा ।
>
> nigIrNa.mAtuliGgasya kanaka.pratyaya: yathA |
>
> स्वयम् अभ्येत्य् असत्यो ऽन्तः संकल्पस् ते तथा हृदि ॥४।५४।०८॥
>
> svayam abhyeti_asatya:_anta: saMkalpa:_te tathA hRdi ||4|54|08||
>
> .
>
> nigIrNa.mAtuliGgasya kanaka.pratyaya: yathA svayam abhyeti_asatya:
>
> anta: saMkalpa:_te tathA hRdi
>
> .
>
> *m.8 A.matulinga. fruit when consumed gives the eater a feeling that he is
> eating gold. Similarly a.samkalpa. creates a feeling in one.s heart that it
> is real.
>
> *vlm.p.8 As a man who has jaundice from eating a certain fruit sees
> everything as yellow with his jaundiced eye, so the desire in the heart of
> man pictures the unreal as a reality before him.
>
> *sv.8 But this unreal non.substance is yet able to grow!
>
>
>
> असत्यम् एव जातस् त्वम् असत्यम् अपि वर्तसे ।
>
> a.satyam eva jAta:_tvam a.satyam api vartase |
>
> अस्मिन्_ ज्ञाते च विज्ञाने ह्य् असत्यम् संविलीयते ॥४।५४।०९॥
>
>
> .
>
> asatyam eva jAta:_tvam.* unreally indeed you.re <http://you.re> born. *
>
> a.satyam api vartase.* unreally also you grow + *
>
> asmin*_*jJAte ca vijJAne.* when this is known and understood. *
>
> hi_a.satyam saMvilIyate
>
> *. *
> It is not.So that you were born,
>
> असत्यम् अपि वर्तसे it is not.So too that you grow.
>
> अस्मिन्_ज्ञाते च विज्ञाने When this is known and understood,
>
> ह्य् असत्यम् संविलीयते whatever is not.So is subsumed.
>
> .
>
> *sv.9 Your birth, therefore, is unreal; your existence, surely, is unreal
> too.
>
> *m.9.You are born in falsehood (O samkalpa). You are increasing in
> falsehood. if this is realized, falsehood (of samkalpa) gets
> annihilated/dissolved.
>
> *vlm.9. Know this truth that you are an unreality yourself, and must
> become an unreality afterwards. (Because there is but one self.existent
> entity, and all besides is but suppositions not entities).
>
> *jd.9. असत्यम् एव जातस् त्वम् It is not.So that you were born, असत्यम् अपि
> वर्तसे it is not.So too that you grow. अस्मिन्_ज्ञाते च विज्ञाने When
> this is known and understood, ह्य् असत्यम् संविलीयते whatever is not.So
> is subsumed.
>
>
>
> असौ सः_अहम् इमे भावाः सुख.दुःख=मया मम ।
>
> asau sa:_aham ime bhAvA: sukha.du:kha=mayA* mama |
>
> व्यर्थम् एव_इति नाना.आस्था येन_अन्तः परितप्यसे ॥४।५४।१०॥
>
> vyartham eva_iti nAnA.AsthA yena_anta: paritapyase ||4|54|10||
>
> .
>
>
> ime bhAvA*:. **such feeling/states = *
>
> sukha.d*u:*kha=mayA*: *mama. "*are pleasure.sorrow=ful for me *
>
> vyartham eva – *quite pointless" *
>
> iti nAnAsthA*: *nAnA.AsthA / na_anAsthA.
>
> yena_anta*: *paritapyase *with which you burn within*
>
> *. *
> *m.10.I am these feelings, emotions and states of mind. I am full of
> sorrows and joys.. I am being purposeless. you are tormented inside by such
> feelings.
>
> *vlm.10. He who has learnt to disbelieve his own existence and that of all
> others, and knows the vanity of his joy and grief, is not troubled at the
> gain or loss of any thing (which is but vanity of vanities, the world is
> vanity).
>
> *sv.10.11 When you know this and realise this, the unreality ceases.
>
> *AB. asau yo vedAnteSu prasiddha: pUrnAtmA sa: aham eva, mama ime sukha.d
>
> feeling/states = *sukha.d*u:*kha=mayA*: *mama. "*are pleasure.sorrow=ful
> for me" = *vyartham eva_iti nAnAsthA*: *nAnA.AsthA / na_anAsthA. yena_anta*:
> *paritapyase *with which you burn within. *
>
>
> असन् न_इव_अस्य जातो ऽसि कुतो जन्म.विलासतः ।
>
> asat_na_iva_asya jAta:_asi kuta:_janma.vilAsata: |
>
> व्यर्थम् एव_अवमूढो ऽसि संकल्प.वश.तः स्वतः ॥४।५४।११॥
>
> vyartham eva_avamUDha:_asi saMkalpa.vaza.ta: svata: ||4|54|11||
>
> .
>
>
> *you have been born of this*
>
> *:*
>
> *why*
>
> *out.of birth and manifestation*
>
> *quite uselessly*
>
> *are you confused by your own Conception of self?*
>
> .
>
> असन् न_इव / असन्.न् एव *as.if not unreal / Unreal only = *अस्य जातः असि *you
> have been born of this* = कुतः जन्म.विलास.तः *why, out.of birth and
> manifestation *= व्यर्थम् एव अवमूढः असि *quite uselessly are you confused
> *= संकल्प.वशतः स्वतः *because of your own Conception lof self? *
> *m.11 Where is the grace and charm in these births which are born out of
> falsehood? Gripped by.samkalpa., you are becoming yourself a stupid.
>
> *vlm.11. Knowing yourself as nothing, why do you think of your birth and
> your pleasures here? You are deluded in vain by the vanity of your desires.
>
> जातः असि *you have been born of this* = कुतः जन्म.विलास.तः *why, out.of
> birth and manifestation *= व्यर्थम् एव अवमूढः असि *quite uselessly are
> you confused *= संकल्प.वशतः स्वतः *because of your own Conception lof
> self? *
>
>
>
>
> mA saMkalpaya saMkalpam bhAvam bhAvaya mA sthitau |
>
> एतावता_एव भावेन भव्यो भवति भूतये ॥४।५४।१२॥
>
> etAvatA_eva bhAvena bhavya: bhavati bhUtaye ||4|54|12||
>
> .
>
>
> bhAvam bhAvaya mA – *do not feel a Feeling* =
>
> sthitau etAvatA_eva bhAvena – *whatever the state of feeling* =
>
> bhavya: bhavati – *will become, coming *
>
> bhUtaye *– into being... *
> *m.12 Do not indulge in.samkalpas., ideations and mental resolves. Do not
> keep on thinking and feeling fancifully. One becomes prosperous by such
> kinds of feelings.
>
> *sv.12 Do not entertain ideas. Do not hold onto the notion of your
> existence. For it is only by these that the future comes into being.
>
> *vlm.12. Do not entertain your desires, nor think of anything which is
> nothing; it is by your living in this manner, that you may be wise and
> happy.
>
>
>
> संकल्प.नाश.यत्नेन न भयान्य् अनुगच्छति ।
>
> saMkalpa.nAza.yatnena na bhayAni_anugacchati |
>
> भावना.अभाव.मात्रेण संकल्पः क्षीयते स्वयम् ॥४।५४।१३॥
>
> bhAvanA.abhAva.mAtreNa saMkalpa: kSIyate svayam ||4|54|13||
>
> .
>
> = *
>
> na bhayAni_anugacchati bhAvanA.abhAva.mAtreNa
>
> saMkalpa*: *kSIyate svayam. *merely by the absence of *bhAvanA = *
>
> saMkalpa*: *kSIyate svayam.* the samkalpa destroys itself*
>
> *. *
> *vyatikara:*. reciprocity, reciprocal action or relation ib • contact,
> y2018.042].• (ifc.) taking to, accomplishing, performing • incident,
> opportunity • misfortune, accident, fatality • destruction, end •• blending
> together, mixture mbh •• a confusing (or striking) resemblance •. #
>
>
> पुष्प.आक्रान्तौ कर.स्पन्द.यत्नः पुत्र उप.युज्यते ।
>
> puSpa.AkrAntau kara.spanda.yatna: putra upa.yujyate |
>
> तद् अप्य् उपकरोत्य् अस्मिन् असंकल्प.परिक्षये ॥४।५४।१५॥
>
> tat api_upakaroti_asmin asaMkalpa.parikSaye ||4|54|15||
>
> .
>
> *.vibrant/energy*.yatna*.endeavor/effort/labo*r: putra.*son* upayujyate
> tat.*it/he/that* api*.tho/even* upakaroti asmin.*here* a*.non*.saMkalpa
> *.concept*.parikSaya.e
> .
>
> upayujyate
>
> upakaroti
>
> parikSaya
>
> .
>
> *m.15 My son, to pluck a flower the movement of hand is involved. In
> dissolution of.samkalpa., even that effort is absent.
>
> *sv.15 My son, it is easier to cease to entertain notions, than it is to
> crush a flower that lies on the palm of your hand.
>
> *vlm.15. You have to expand the palm of your hand, in laying hold of a
> flower; but you have nothing to do in destroying your frail and false
> desire.
>
>
>
> संकल्पो येन हन्तव्यस् तेन भाव.विपर्ययात् ।
>
> saMkalpa: yena hantavya:_tena bhAva.viparyayAt |
>
> अप्य् अर्धेन निमेषेन लीलया_एव नि.हन्यते ॥४।५४।१६॥
>
> api_ardhena nimeSena lIlayA_eva ni.hanyate ||4|54|16||
>
> .
>
>
> *: *
>
> *when the opposite state is felt by him *
>
> *even for half a moment *
>
> *very easily it meets destruction. *
>
> saMkalpa*: *yena hantavya*: *
>
> *one by whom Conception is to be destroyed = *tena bhAva.viparyayAt. *from
> an opposing feeling/state by him = *api_ardhena nimeSena. *even in half a
> moment = *lIlayA_eva nihanyate. *very easily it meets destruction. *
> .
>
> *vwv.1946/16 By whom imagination is to be destroyed, it is overcome by him
> with ease even in half the twinkling of the eye, through the absence of
> thought (or feeling).
>
> *sv.16.17.18 The latter demands effort; the former is effortless.
>
> *vlm.16. He that wants to destroy his desire, can do it in a trice, by
> forgetting the thought of his desired object.
>
> *m.16 By a surprise dispersion of the meaning of the feelings and
> resolutions, the disposition of the.samkalpa. get reversed and so
> the.samkalpa. gets killed for a moment in a strage manner.
>
> opposite opinion • svapna.v°, the opp of sleep, state of being awake •
> saMdhi.viparyayau, peace and its opposite i.e. war •
> #viparyaye, #viparyena ind. and #viparyayAt ind. in the opposite case,
> otherwise).
>
> destroyed = *tena bhAva.viparyayAt. *from an opposing feeling/state by
> him = *api_ardhena nimeSena. *even in half a moment = *lIlayA_eva
> nihanyate. *very easily it meets destruction. *
>
>
> भाव.मात्र.उप.सम्पन्ने स्व.आत्मनि स्थितिम् आगते ।
>
> bhAva.mAtra.upa.sampanne sva.Atmani sthitim Agate |
>
> साध्यते यद् असाध्यम् तत् कस्य स्यात् किम् इव_अङ्ग ते ॥४।५४।१७॥
>
> sAdhyate yat asAdhyam tat kasya syAt kim iva_aGga te ||4|54|17||
>
> .
>
> bhAva.mAtra=upasampanne
>
>
> sthitim Agate.* when come to the state = *
> sAdhyate yat a.sAdhyam tat kasya syAt kim iva aGga te
>
> .
>
> *m.17 They, who abide in the self, can achieve even the impossible even if
> an iota of feeling or.samkalpa. arises in them. What else can happen when
> such people are concerned?
>
> *vlm.17. The thoughts being repressed from other objects, and fixed in the
> Supreme Spirit, will enable one to do what is impossible for others to
> effect.
>
> *sv.16.17.18 The latter demands effort; the former is effortless.
>
>
>
> संकल्पेन_एव संकल्पम् मनसा स्वमनो मुने ।
>
> saMkalpena_eva saMkalpam manasA svamana: mune |
>
> छित्त्वा स्व.आत्मनि तिष्ठ त्वम् किम् एतावति दुष्करम् ॥४।५४।१८॥
>
> chittvA sva.Atmani tiSTha tvam kim etAvati duSkaram ||4|54|18||
>
> .
>
>
> *by a Concept a Concept is destroyed *
>
> *:*
>
> *by Mind your.own Mind, muni, is shattered*
>
> *you *
>
> *should rest in your.own Self*
>
> *:*
>
> *WHAT'S difficult about this*
>
> *?*
>
> saMkalpena_eva saMkalpam. *so by one Concept, (another) Concept* = manasA
> svamanas mune. *by *manas Mind, muni, your own Mind* = chittvA. *having
> divided/fragmented* = svAtmani tiSTha tvam. *rest you in your ownSelf* = kim
> etAvati duSkaram. *WHAT'S difficult about this? *
> *vwv.1944 Sage! Having cut (or destroyed) imagination by imagination alone
> and the mind by one.s own mind, you abide in your own self. What difficulty
> is there in just so much?
>
> yourself.*
>
> = manasA svamanas mune. *by *manas Mind, muni, your own Mind* = chittvA. *having
> divided/fragmented* = svAtmani tiSTha tvam. *rest you in your ownSelf* = kim
> etAvati duSkaram. *WHAT'S difficult about this? *
>
>
> उपशान्ते हि संकल्पे उपशान्तम् इदम् भवेत् ।
>
> upazAnte hi saMkalpe upazAntam idam bhavet |
>
> संसार.दुःखम् अखिलम् मूलाद् अपि महामते ॥४।५४।१९॥
>
> saMsAra.du:kham akhilam mUlAt api mahAmate ||4|54|19||
>
> .
>
> idam bhavet. *this becomes peaceful* = saMsAra.d*u:*kham akhilam.* all
> the sorrows of **saMsAra = *mUlAt_api mahAmate. *even from the root,
> great thinker*
>
> *.*
> *vwv.1943/19 Wise One! When imagination has ceased, all this suffering of
> the world would indeed be extinguished even from the root.
>
> *m.19 When.samkalpa. subsides only, this world subsides. Along with it the
> entire world of sorrows.
>
> *vlm.19. Our desires being quieted, all worldly cares come to a stand
> still, and all our troubles are put to a dead lock.
>
> *sv.19 When thus all notions cease, there is great peace, and sorrow is
> destroyed to its very root.
>
> upazAntam idam bhavet. *this becomes peaceful* = saMsAra.d*u:*kham
> akhilam.* all the sorrows of **saMsAra = *mUlAt_api mahAmate. *even from
> the root, great thinker.*
>
>
> संकल्पो हि मनो जीवश् चित्तम् बुद्धिः सवासना ।
>
> saMkalpa:_hi mana:_jIva:_cittam buddhi: savAsanA |
>
> नाम्ना_एव_अन्यत्वम् एतेषाम् न_अर्थेन_अर्थ.विदाम् वर ॥४।५४।२०॥
>
> nAmnA_eva_anyatvam eteSAm na_arthena_artha.vidAm vara ||4|54|20||
>
> .
>
>
> buddhi*: *sa.vAsanA *the intellect conditioned by vAsanA.Tracks = *
> nAmnA_eva_anyatvam eteSAm na_arthena
>
> arthavidAm vara
>
> .
>
> *m.20 O man of understanding,.samkalpa. is mind. It is Siva, it is the
> basic mental consciousness and vāsana.tainted.buddhi.. The difference
> between these is merely in name and not substantial.
>
> *vlm.20. Our wishes constitute our minds, hearts, lives, understandings
> and all our desiderative faculties; all which are but different names for
> the same thing without any difference in their signification.
>
> *sv.20.23 For everything in this universe is but an idea, a notion, a
> Concept: it has different names like the mind, the living soul or jiva,
> intelligence and conditioning there are no real substances corresponding to
> these words.
>
>
>
> संकल्पनाद् ऋते न_इह किम्चिद् एव_अस्ति कुत्र.चित् ।
>
> saMkalpanAt Rte na_iha kimcit eva_asti kutra.cit |
>
> तम् एव हृदयाच् छिन्धि किम् एतत् परिशोचसि ॥४।५४।२१॥
>
> tam eva hRdayAt_chindhi kim etat parizocasi ||4|54|21||
>
> .
>
>
> *there is nothing at.all here wherever*
>
> *:*
>
> *only sever it from your Heart & what is there to grieve about*
>
> *?*
>
>
> यथा_एव_इदम् नभः शून्यम् जगच्.छून्यम् तथा_एव हि ।
>
> yathA_eva_idam nabha: zUnyam jagat.zUnyam tathA_eva hi |
>
> असन्.मय.विकल्प.उत्थे उभ एते तते यतः ॥४।५४।२२॥
>
> asat.maya.vikalpa.utthe ubha* ete tate yata: ||4|54|22||
>
> .
>
>
> jagat zUnyam tathA_eva hi.* the world is empty too + *
> asanmaya.vikalpa.utthe
>
> ubhe ete tate yata:
>
> *m.22 Just like sky which is void, the world also is void. Both are full
> of falsehood of non.being. And so both are of the supreme whatever may be
> the causes (for their appearance).
>
> *vlm.22. The world below is as empty, as the hollow sky above us; both of
> those are empty nothings, except that our minds make something or other of
> them, agreeably to its desire or fancy.
>
> *sv.20.23 For everything in this universe is but an idea, a notion, a
> Concept: it has different names like the mind, the living soul or jiva,
> intelligence and conditioning there are no real substances corresponding to
> these words.
>
>
>
> अ.सिद्धम् सर्वम् एव_एतद् असिद्धेन_एव साधितम् ।
>
> a.siddham sarvam eva_etat a.siddhena_eva sAdhitam |
>
> संकल्पेन जगद्य् अस्माद् भावना क्व_अवतिष्ठताम् ॥४।५४।२३॥
>
> saMkalpena jagadi_asmAt bhAvanA kva_avatiSThatAm ||4|54|23||
>
> .
>
>
> sarvam eva etat *– everything even this *
>
> a.siddhena eva*.* *tho without being accomplished *
>
> sAdhitam *– is brought.to.be <http://brought.to.be> = *
>
> saMkalpena.* by Conception = *
>
> jagadi.* into the world = *
>
> asmAt *– how then is bhAvanA.Feeling established? *
> *m.23 All is falsehood, unsubstantiated and uncertain. real a thing can be
> achieved only by such unsubstantiated falsehood. Where, then, will a
> thought, which is caused or emerged out of mental fancy (samkalpa) land
> itself? (One falsehood leading to another falsehood).
>
> *vlm.23. All things are unsubstantial and unsubstantiated by the
> unsubstantial mind; thus the world being but a creation of our fancy a
> desideratum, there is nothing substantial for you to think about.
>
> *sv.20.23 For everything in this universe is but an idea, a notion, a
> Concept: it has different names like the mind, the living soul or jiva,
> intelligence and conditioning there are no real substances corresponding to
> these words.
>
>
>
> भावना.अक्षयतः सिद्धस् ततः प्राप्यम् न शिष्यते ।
>
> bhAvanA.akSayata: siddha:_tata: prApyam na ziSyate |
>
> तस्माद् असद् इदम् सर्वम् विज्ञेयम् हेलया_इद्धया ॥४।५४।२४॥
>
> tasmAt asat idam sarvam vijJeyam helayA_iddhayA ||4|54|24||
>
> .
>
> bhAvanA.akSayata: siddha: tata: prApyam na ziSyate | tasmAt asat idam
> sarvam
>
> vijJeyam helayA_iddhayA
>
>
> *when the decline of Feeling is **accomplished*
>
> *thus*
>
> *nothing remains to be felt.to.be <http://felt.to.be>*
>
> :
>
> *all This should be understood as notSo*
>
> *with kindled contempt for that body.feeling*
>
> *...*
> *m.24 When fancy and thought die out, nothing remains except the
> attainment of that. And so, one should know easily that all is unreal and
> untrue.
>
> that perfection insouciance, than which there is nothing more desirable on
>
>
> तनु.भावनया तेन सुख.दुःखैर् न लिप्यते ।
>
> tanu.bhAvanayA tena sukha.du:khai:_na lipyate |
>
> अ.वस्त्व् इति च निर्णाय स्नेह.आस्था न प्रवर्तते ॥४।५४।२५॥
>
> a.vastu_iti ca nirNAya sneha.AsthA na pravartate ||4|54|25||
>
> .
>
> tanu.bhAvanayA tena sukha.du:khai:_na lipyate | a.vastu_iti ca nirNAya
>
> sneha.AsthA na pravartate
>
>
> *not stuck in pleasure & in pain*
>
> *and determined to be insubstantial*
>
> *a focus on affection does not happen to be.*
> .
>
> *vlm.p.25 The proper discernment of things will preserve you from the
> excess of joy and grief. The knowledge of the vanity of things will keep
> out your affection or reliance on any person or thing.
>
> *sv.25 Already as the notions weaken, one is less affected by happiness
> and unhappiness,
>
> and knowledge of the unreality of the objects prevents attachment.
>
>
>
> आस्था.क्षये न जायेते हर्ष.अमर्षौ भव.अभवौ ।
>
> AsthA.kSaye na jAyete harSa.amarSau bhava.abhavau |
>
> तस्माद् असद् इदम् सर्वम् सुख.दुःख.आदि=विभ्रमैः ॥४।५४।२६॥
>
> tasmAt a.sat idam sarvam sukha.du:kha.Adi=vibhramai: ||4|54|26||
>
> .
>
>
> *delight and dismay in existence and nonexistence*
>
> *.*
> AsthA.kSaye na jAyete harSa.amarSau bhava.abhavau | tasmAt a.sat idam
> sarvam
>
> sukha.du:kha.Adi=vibhramai:
>
> *vlm.p.26 The removal of reliance on the world removes our attachment to
> it and consequently prevents our joy or sorrow at the gain or loss of
> anything.
>
> *sv. When there is no hope, there is neither elation nor depression.
>
>
>
> मनो जीवः स्फुरत्य् उच्चैर् मानसम् नगरम् जगत् ।
>
> mana:_jIva: sphurati_uccai:_mAnasam nagaram jagat |
>
> भविष्यद् वर्तमानम् च भूतम् च परिवर्तयन् ॥४।५४।२७॥
>
> bhaviSyat vartamAnam ca bhUtam ca parivartayan ||4|54|27||
>
> .
>
>
> *as the Living.jIva*
>
> *projects in its heights*
>
> *this mental city, the world*
>
> *future & present & past*
>
> *.*
> mana:_jIva: sphurati_uccai: mAnasam nagaram jagat | bhaviSyat vartamAnam
> ca
>
> bhUtam ca parivartayan
>
> *vlm.p.27 The mind that becomes the living principle stretches out his
> city of the world by an act of its imagination, then turns it about as the
> present, past, and future worlds.
>
> *vlm.p.27 The mind that becomes the living principle stretches out his
> city of the world by an act of its imagination, then turns it about as the
> present, past, and future worlds.
>
>
>
> वासना.वलितम् लोके स्फुरच्.छक्ति मनः स्थितम् ।
>
> vAsanA.valitam loke sphurat.zakti mana: sthitam |
>
> करोति स्वाशयेन_इमाम् व्यवस्थाम् मलिनश् चलः ॥४।५४।२८॥
>
> karoti svAzayena_imAm vyavasthAm malina:_cala: ||4|54|28||
>
> .
>
>
> *projecting its power as* *a state of Mind = *
>
> karoti*.* *making* =
>
> svAzayena
>
> imAm vyavasthAm
>
> malina: cala:.* stirring with impurity. *
> .
>
> *m.28 World is moving (and turning) in vāsanas. The power of flashing that
> is embedded in mind fosters a polluted and corrupt formalism and
> establishment to serve its purposes.
>
> *vlm.p.28 The mind that is subject to the sensational, emotional and
> willful feelings loses the purity of its intellectual nature and plays many
> parts by its sensuousness.
>
> *vlm.28. The mind being subject to the sensational, emotional and volitive
> feelings; loses the purity of its intellectual nature, and plays many parts
> by its sensuousness.
>
> *sv.27.33 The mind itself is the jiva when it is reflected in
> consciousness; and mind itself builds castles in the air, stretching
> itself, as it were, into the past, the present and the future.
>
>
>
> आत्मनः सदृशीम् लीलाम् जीवो हृद्.वन=मर्कटः ।
>
> Atmana: sadRzIm lIlAm jIva: hRt.vana=markaTa: |
>
> दीर्घम् आकारम् आदय निमेषाद् याति ह्रस्वताम् ॥४।५४।२९॥
>
> dIrgham AkAram Adaya nimeSAt yAti hrasvatAm ||4|54|29||
>
> .
>
>
> *are the monkeys in Heart Forest*
>
> *: *
>
> *given a tall body* *in a moment it gets short*
>
> *.*
> Atmana: sadRzIm lIlAm jIva: hRt.vana=markaTa: | dIrgham AkAram Adaya
>
> nimeSAt yAti hrasvatAm
>
>
> *jd. an unclear image*—*perhaps comparing
> one hanging from a branch
>
> with one crouched and feeding
>
> or maybe the tall youth in his shrunken senility.
>
> *m.... Having received a lofty form, it becomes dwarfish in a trice.
>
> *vlm.p.29 The living soul also forgets the nature of the Universal Soul
> from which it is derived and is transformed to a puny animalcule in the
> heart of man, where it plays its pranks like an ape in the woods.
>
> *vlm.... is transformed to a puny animalcule....
>
>
>
> ग्रहीतुम् च न शक्यन्ते संकल्प.जल=वीचयः ।
>
> grahItum ca na zakyante saMkalpa.jala=vIcaya: |
>
> मनाक् दृष्टा वि.वर्धन्ते ह्रसन्ति स.परिच्छदाः ॥४।५४।३०॥
>
> manAk dRSTA* vi.vardhante hrasanti sa.paricchadA: ||4|54|30||
>
> .
>
> grahItum ca na zakyante
>
> manAg dRSTA vivardhante hrasanti sa.paricchadA:
>
> .
>
> *m.30 It is difficult to perceive and understand the waves of.samkalpa.
> waters. A little attention increases the.samkalpa. tendency. This attention
> removes the covering (on samkalpa).
>
> *vlm.30. Its desires are as irrepressible, as the waves of the ocean, and
> they rise and fall by turns like the waves, in expectation of having every
> object of the senses.
>
> *sv.27.33 The mind itself is the jiva when it is reflected in
> consciousness; and mind itself builds castles in the air, stretching
> itself, as it were, into the past, the present and the future.
>
> #chad. #paricchada.: a covering, dress; • paraphernalia, insignia; •
> retinue, attendants.
>
>
>
> तृण.मात्रेण दीप्यन्ते संकल्पा वह्नि.शेषवत् ।
>
> tRNa.mAtreNa dIpyante saMkalpA* vahni.zeSavat |
>
> जगत्य् अप्रकट.आकाराः प्रदीप्ताः क्षण.भङ्गुराः ॥४।५४।३१॥
>
> jagati_a.prakaTa.AkArA: pradIptA: kSaNa.bhaGgurA: ||4|54|31||
>
> .
>
>
> dIpyante saMkalpA:.* saMkalpa.Concepts are made to flare *
>
> vahni.zeSavat *– like fire.embers *
>
> jagati *– in the world *
>
> a.prakaTa.AkArA:.* unmanifest embodiments *
> pradIptA: kSaNa.bhaGgurA:
>
> .
>
> *m.31 Like the remains of embers which flare up on addition of straw, the
> unmanifest forms of the transient things and objects come alive (due to a
> little samkalpa).
>
> *vlm.31. Our desire like fire, is kindled by every straw; and it burns and
> blows out in its invisible form within the mind.
>
> *sv.27.33 The mind itself is the jiva when it is reflected in
> consciousness; and mind itself builds castles in the air, stretching
> itself, as it were, into the past, the present and the future.
>
> #prakaTa
>
>
>
> भ्रम.दा जड.संस्थानाः संकल्पास् तडिद्.अग्नयः ।
>
> bhrama.dA* jaDa.saMsthAnA: saMkalpA:_taDit.agnaya: |
>
> यद् एव_असन्.मयम्, पुत्र, तद् एव_आशु चिकित्सितुम् ॥४।५४।३२॥
>
> yat eva_asat.mayam, putra, tat eva_Azu cikitsitum ||4|54|32||
>
> .
>
> bhrama.dA* jaDa.saMsthAnA: saMkalpA:_taDit.agnaya: | yat eva_asat.mayam,
>
> putra, tat eva_Azu cikitsitum
>
>
> *they present an illusion*
>
> *apparently solid Concepts**—**lightning.flashes*
>
> :
>
> *whatever is made of the unreal, my boy, thatever needs a cure*
>
> *.*
> *m.32 In the lightning/flash fires of.samkalpa. lie multitudes of illusory
> inconscient things. All that is full of falsehood. My son, that has to be
> cured and eliminated.
>
>
>
> शक्यते तत्र संदेहो न_असत् सद् भवति क्वचित् ।
>
> zakyate tatra saMdeha: na_asat sat bhavati kva.cit |
>
> संस्थितो यदि संकल्पा दुर्.चिकित्स्यः स्वतो भवेत् ॥४।५४।३३॥
>
> saMsthita:_yadi saMkalpA* dur.cikitsya: svata:_bhavet ||4|54|33||
>
> .
>
>
> tatra *– in that regard *
>
> saMdeha:.* the doubt how *
>
> na asat *– nothing unreal *
>
> sat bhavati *– becomes real *
>
> kva.cit *– wherever *
>
> saMsthita:.* established *
>
> yadi *– if *
>
> saMkalpA:.* Concepts *
>
> dur.cikitsya: sva.tas bhavet *– becoming **hard to heal by itself*
>
> *. *
> *m.33 There is no possibility for doubt.a non.existent/unreal thing can
> never become real.. There can be doubt when a.samkalpa. becomes
> self.existent/real due to application of some/false remedies.
>
> *vlm.33. Desire is undoubtedly a curable disease, as long as it is a
> transient malady of the mind; but it becomes incurable, when it takes a
> deep root in it.
>
> *sv.27.33 The mind itself is the jiva when it is reflected in
> consciousness; and mind itself builds castles in the air, stretching
> itself, as it were, into the past, the present and the future.
>
> doubt how = *na asat.* nothing unreal = *sat bhavati.* becomes real = *
> kva.cit.* wherever = *saMsthita:.* established = *yadi.* if = *saMkalpA:.*
> Concepts = *dur.cikitsya: sva.tas bhavet.* becoming **hard to heal by
> itself. *
>
>
> किम्तु_असद्.भूत_एव_एष सु.चिकित्स्यस् तदा भवेत् ।
>
> kiM.tu_asat.bhUta_eva_eSa* su.cikitsya:_tadA bhavet |
>
> अकृत्रिमम् चेत् संसारम् अलम् अङ्गार.कार्ष्ण्यवत् ॥४।५४।३४॥
>
> akRtrimam cet saMsAram alam aGgAra.kArSNyavat ||4|54|34||
>
> .
>
>
> su.cikitsya:.* of what is easy to heal = *
>
> tadA bhavet *– *
>
> *if then it comes to be un.artificial *akRtrimam cet saMsAram
>
> alam aGgAra.kArSNyavat *– *
>
> *it.s rather like the blackness of coal*
>
> *... *
> *m.34 If this mutable world, which is unreal and illusory, becomes real
> and natural (without being artificially created), then the impurity of
> world is like the black colour of coal.
>
> *sv.34 It is not possible to comprehend the ripples of ideation; but this
> much can be said: sense.experiences multiply them, and when these are given
> up, they cease to be.
>
> *vlm.34. The knowledge of the unreality of the world, quickly cures the
> disease of desire; but the certainty of worldly knowledge, makes it as
> incurable as the impossibility, of removing the blackness of a coal.
>
>
>
> तद् एतत् क्षालने साधो कः प्रवर्तेन दुर्.मतिः ।
>
> tat etat kSAlane sAdho ka: pravartena dur.mati: |
>
> किम् त्व् एतत् तण्डुलेष्व् एव तुष.कञ्चुकवत् स्थितम् ॥४।५४।३५॥
>
> kim tu_etat taNDuleSu_eva tuSa.kaJcukavat sthitam ||4|54|35||
>
> .
>
> ...
>
> tat etat kSAlane sAdho ka: pravartena dur.mati: |
>
> kim tu etat taNDuleSu eva tuSa.kaJcukavat sthitam
>
> .
>
> *m.35 O gentle one, which fool can clean and wash and relieve this of its
> colour? The difficulty is not so much since the problem is like that of
> husk.covering over a rice grain.
>
> *vlm.35. What fool will attempt to wash a coal white, or convert a
> materialist to a spiritualist? Or turn a raven or Negro to whiteness?
>
> *sv.35.36.37 If these notions are real, like the blackness of coal, then
> you cannot remove them; but that is not so.
>
> #kSAlana
>
> #pravarta
>
> #taNDula.. grain (after threshing and winnowing), esp. rice +
>
> fitting close to the upper part of the body, armour, mail • jacket*_*BhP._KSS.
> &c. • **m..* the skin of a snake*_*paJcat. ; husk, shell*_*bhpr. ; cover,
> cloth, envelope*_*bhpr. ; (fig.) a cover, disguise Hcat. ; = karabha_Lex.
>
>
>
> यतस् ततः प्रयत्नेन पौरुषेण विनश्यति ।
>
> yata:_tata: prayatnena pauruSeNa vinazyati |
>
> अकृत्रिमम् अपि प्राप्तम् भृशम् पुत्र तथा पुनः ॥४।५४।३६॥
>
> akRtrimam api prAptam bhRzam putra tathA puna: ||4|54|36||
>
> .
>
>
> prayatnena pauruSeNa.* by Personal Effort = *
>
> vinazyati.* is destroyed = *
>
> a.kRtrimam api. *altho unnatural* =
>
> prApta.*reached/got*.m bhRzam.*often/repeatedly/intensely*
>
> *hey *putra.*son* tathA*.thus/thatwise* punar*.again**, son, thus again*
>
> *. *
> *m.36 By human effort the falsehood gets demolished. Even so, this
> world.nature can occur in intense measure again.
>
> *vlm.36. But the mind of a man, is as a grain of rice covered under its
> husk, which is soon unhusked upon the threshing.floor.
>
> *sv.35.36.37 If these notions are real, like the blackness of coal, then
> you cannot remove them; but that is not so.
>
>
>
> सुख.उच्छेद्यतया ज्ञस्य संसारम् अलम् आततम् ।
>
> sukha.ucchedyatayA jJasya saMsAram alam Atatam |
>
> तण्डुलस्य यथा चर्म यथा ताम्रस्य कालिमा ॥४।५४।३७॥
>
> taNDulasya yathA carma yathA tAmrasya kAlimA ||4|54|37||
>
> .
>
>
> jJasya *– for a knower *
>
> *Samsâra*.m alam.*enuff/fully* Atata.*spread/strung(bow)\turned.to/wide
> <http://turned.to/wide>*.m *– *
>
> taNDulasya yathA *– as of thrashed.grain *
>
> carma*.husk/skin* yathA *– as the husk*
>
> yathA*.as/how* tAmra.sya kAlimA
>
> *. *
>
> ##**carma*. husk (in the context of paddy), fm4054.37 taNDulasya yathA
> similarity: carma iva carma, aupamika: prayoga:. Skin protects the body.
> Husk protects the grain. What skin is to the body, husk is to paddy..
> Satyavat Shastri +
>
> tAmrasya kAlimA
>
> ...
>
> *m.37 The filth and impurity of.samsāra. can be easily eradicated by a
> jnāni. It is like removing the husk over a grain. It is like rubbing clean
> a copper piece of its blackness.
>
> *vlm.37. The worldliness of the wise, is as soon removed as the husk of
> rice, and the blackness of a cooking kettle.
>
> *sv.35.36.37 If these notions are real, like the blackness of coal, then
> you cannot remove them; but that is not so.
>
> #ucchedya
>
>
>
> नश्यति क्रियया पुत्र पुरुषस्य तथा मलम् ।
>
> nazyati kriyayA putra puruSasya tathA malam |
>
> नश्यति_एव न संदेहः_तस्मात्_उद्यमवान् भव ॥४।५४।३८॥
>
> nazyati_eva na saMdeha:_tasmAt_udyamavAn bhava ||4|54|38||
>
> .
>
> ...
>
>
> kriyayA.* thru Action = *
>
> putra.* son = *
>
> puruSasya tathA malam.* of a Person thus the fault *
>
> nazyati eva. *even destroying* =
>
> na saMdeha:.* no doubt *
>
> tasmAt udyama.vAn bhava.* therefore strive to be in control. *
> *m.38 My child, by your manly effort the falsehood and impurity. There is
> no doubt. Work now towards it.
>
> *vlm.38. The blemishes of a man, are blotted out by his own endeavours;
> wherefore you must try to exert yourself to action at all times. 39. He who
> has not been able to master over his vain desires, and hobby whims in this
> world, will find them vanish of themselves in course of time, as nothing
> false can last for ever.
>
> *sv.38.42 Hence they can be destroyed.
>
> #udyama
>
>
>
> असत्.कल्पैर् विकल्पैर् यत् संसारो न जितो मुधा ।
>
> asat.kalpai:_vikalpai:_yat saMsAra:_na jita: mudhA |
>
> स्तोकेन_आशु लयम् याति क्व_असद् वस्तु चिरम् स्थितम् ॥४।५४।३९॥
>
> stokena_Azu layam yAti kva_asat vastu ciram sthitam ||4|54|39||
>
> .
>
> conquered: *it's all *in.vain/for.nothing* stokena.*hardly/barely/just;*
> Azu*.quickly/at.once* *– *layam yAti – *to rest comes *
>
> kva asat –* where is the unreal *vastu ciram sthitam – *a real lasting
> condition? *
> .
>
> *m.39. You have not yet conquered the mutable world.s deformations,
> modifications and unrealistic fancies. This is wasteful. These can be
> dissolved and annihilated with little effort since the Real thing is
> eternal.
>
> *vlm.39. He who has not been able to master over his vain desires, and
> hobby whims in this world will find them vanish of themselves in course of
> time, as nothing false can last for ever.
>
> *stokena* stokAt in comp. with a.p.p.. = "hardly", "with some
>
> saMsAra:.* such a saMsAra *na jita:.* is not conquered *mudhA.
> *in.vain/for.nothing* stokena.*hardly/barely/just;* Azu*.quickly/at.once* *–
> *layam yAti – *to rest comes *kva asat –* where is the unreal *vastu
> ciram sthitam – *a real lasting condition? *
>
>
> असत्याम् एति संसारः स्व.व्यवस्थाम् विचारतः ।
>
> asatyAm eti saMsAra: sva.vyavasthAm vicArata: |
>
> दीप.आलोकाद् इव_अन्धस्य द्वैन्दुत्वम् सु.ईक्षिताद् इव ॥४।५४।४०॥
>
> dIpa.AlokAt iva_andhasya dvaindutvam su.IkSitAt iva ||4|54|40||
>
> .
>
>
> *determined by Urself thru Enquiry*
>
> *like blinding dark by a blaze of light*
>
> *or **the sight of a double moon by better vision*
>
> *.*
> asatyAm eti saMsAra: sva.vyavasthAm vicArata: | dIpa.AlokAt iva_andhasya
>
> dvaindutvam su.IkSitAt iva
>
> *m.40 By inquiry into self by oneself, the unreality of this world will
> come to light. It is like the dispersal of inability to see by the light of
> a lamp and the two.moon illusion being shattered by proper perception.
>
> *vlm.40. The light of reason removeth the false Conception of the world,
> as the light of the lamp dispels the darkness from the room at sight, and
> night vision removes the secondary moon (of optical deception).
>
>
>
> न_असौ तव न च_अस्य त्वम् भ्रान्तिम् पुत्र परित्यज ।
>
> na_asau tava na ca_asya tvam bhrAntim putra parityaja |
>
> असत्ये सत्यवत्_दृष्टे भावना मा स्म हि_ईदृशः ॥४।५४।४१॥
>
> asatye satyavat_dRSTe bhAvanA mA sma hi_IdRza: ||4|54|41||
>
> .
>
> boy!*
>
> *When the unreal is really seen it is Imagining:*
>
> *don't see it so.*
> *m.41 Neither you belong to the world nor does the world belong to you. My
> son, discard the illusion. By a true perception, do not think about the
> unreality.
>
> *vlm.41. The world is not yours, nor are you of this world; there is no
> body nor anything here akin to you, nor are you so to any; never think
> otherwise, nor take the false for true.
>
> bhrAntim.* delusion = *putra.* my boy = *parityaja.* forsake = *a.satye
> satyavad.dRSTe.* when the unreal is really seen = bhAvanA.Imagining* = mA
> sma hi IdRza:.* do not be so. *
>
>
> मम गुरु.विभव.उज्ज्वला विलासा
>
> mama guru.vibhava.ujjvalA* vilAsA*
>
> इति तव मा_अस्तु वृथा_एव विभ्रमो ऽन्तः ।
>
> iti tava mA_astu vRthA_eva vibhrama:_anta: |
>
> त्वम् अपि च वितताश् च ते विलासा
>
> tvam api ca vitatA:_ca te vilAsA:
>
> विलसति सर्वम् इदम् तदात्म.तत्त्वम् ॥४।५४।४२॥
>
> vilasati sarvam idam tadAtma.tattvam ||4|54|42||
>
> .
>
>
> vilAsA:*. playing/vibration = *
>
> iti tava mA astu.* so let it not be yours = *
>
> vRthA eva.* uselessly random = *
>
> vibhrama: anta:*. confusion within = *
>
> tvam api ca *– even you = *
>
> vitatA: ca te.* and those outspreading = *
>
> vilAsA:*.* *vibrations* =
>
> vilasati.* playing = *
>
> sarvam idam.* This All *
>
> tadA.* then is *
>
> Atma.tattvam.* Self.Thatness*
>
> *. *
>
> *ujjvala
>
> *vilAsa
>
> ~2*mA*.dont!*
>
> ~2*astu.*let.be <http://let.be>*
>
> *vRtha
>
> *vibhrama
>
> *vilasat
>
> *. *
> *m.42.These great pleasures and riches are mine. do not think like that.
> You will be lost in grief at the end. All these shine because of self. All
> is self only.
>
> *vlm.42. Never foster the false idea in your mind, that you are master of
> large possessions and pleasant things; for know yourself and all pleasant
> things, are for the delight of the Supreme Maker and Master of all.
>
> *sv.38.42 Hence they can be destroyed.
>
> wantonly, frivolously*_*RV.MBh. • in vain, vainly, uselessly,
> frustrate • with #bhU, "to be useless", be disappointed or frustrated) •
> wrongly, falsely, incorrectly, unduly MBh. Ka1v. &c.c
>
>
>
>
> *o*ॐ*m*
>
> *.*
>
> *next Canto *
>
> *fm4055*
>
>
>
> *+++*
>> संकल्पो हि मनो जीवश् चित्तम् बुद्धिः सवासना ।
>>
>> saMkalpa:_hi mana:_jIva:_cittam buddhi: savAsanA |
>>
>> नाम्ना_एव_अन्यत्वम् एतेषाम् न_अर्थेन_अर्थ.विदाम् वर ॥४।५४।२०॥
>>
>> संकल्पनाद् ऋते न_इह किम्चिद् एव_अस्ति कुत्र.चित् ।
>>
>> saMkalpanAt Rte na_iha kimcit eva_asti kutra.cit |
>>
>> तम् एव हृदयाच् छिन्धि किम् एतत् परिशोचसि ॥४।५४।२१॥
>>
>> असत्.कल्पैर् विकल्पैर् यत् संसारो न जितो मुधा ।
>>
>> स्तोकेन_आशु लयम् याति क्व_असद् वस्तु चिरम् स्थितम् ॥४।५४।३९॥
>>
>> asat.kalpai:_vikalpai:_yat saMsAra:_na jita: mudhA |
>>
>> असत्याम् एति संसारः स्व.व्यवस्थाम् विचारतः ।
>>
>> asatyAm eti saMsAra: sva.vyavasthAm vicArata: |
>>
>> दीप.आलोकाद् इव_अन्धस्य द्वैन्दुत्वम् सु.ईक्षिताद् इव ॥४।५४।४०॥
>>
>> dIpa.AlokAt iva_andhasya dvaindutvam su.IkSitAt iva ||4|54|40||
>>
>> न_असौ तव न च_अस्य त्वम् भ्रान्तिम् पुत्र परित्यज ।
>>
>> na_asau tava na ca_asya tvam bhrAntim putra parityaja |
>>
>> असत्ये सत्यवत्_दृष्टे भावना मा स्म हि_ईदृशः ॥४।५४।४१॥
>>
>> asatye satyavat_dRSTe bhAvanA mA sma hi_IdRza: ||4|54|41||
>>
>> मम गुरु.विभव.उज्ज्वला विलासा
>>
>> इति तव मा_अस्तु वृथा_एव विभ्रमो ऽन्तः ।
>>
>> iti tava mA_astu vRthA_eva vibhrama:_anta: |
>>
>> त्वम् अपि च वितताश् च ते विलासा
>>
>> tvam api ca vitatA:_ca te vilAsA:
>>
>> विलसति सर्वम् इदम् तदात्म.तत्त्वम् ॥४।५४।४२॥
>>
>> vilasati sarvam idam tadAtma.tattvam ||4|54|42||
>>
>> ||
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> FM.4.54
>>
>>
>>
>> *WHAT'S A SAMKALPA*
>>
>>
>> How this sam.kalpa (notion, thought, idea, Concept) arises and how it
>> grows and ceases.
>>
>>
>>
>>
>>
>>
>>
>> कीदृशस् तात संकल्पः कथम् उत्पद्यते प्रभो ।
>>
>> kIdRza:_tAta saMkalpa: katham utpadyate prabho |
>>
>> कथम् च वृद्धिम् आप्नोति कथम् च_एष विनश्यति ॥४।५४।१॥
>>
>> katham ca vRddhim Apnoti katham ca_eSa vinazyati ||4|54|1||
>>
>> .
>>
>> kIdRza:_tAta saMkalpa: katham utpadyate prabho | katham ca vRddhim Apnoti
>>
>> katham ca_eSa vinazyati
>>
>>
>> *Daddy*
>>
>> *just what is a*
>>
>> *saMkalpa Concept*
>>
>> *?*
>>
>> *how does it fall out*
>>
>> *&*
>>
>> *how does it gather increase*
>>
>> *&*
>>
>> *how is it brought to an end*
>>
>> *?*
>> * in FM saMkalpa is translated "Concept".
>>
>> sv agrees with this reading
>>
>> vlm, as a moralist, makes it "desire"
>>
>> which may be the case for him
>>
>> but disgust is equally a Concept.
>>
>>
>>
>>
>>
>> अनन्तस्य_आत्म.तत्त्वस्य सत्तासामान्य.रूपिणः ।
>>
>> anantasya_Atma.tattvasya sattAsAmAnya.rUpiNa: |
>>
>> चितश् चेत्य.उन्मुखत्वम् यत् तत् संकल्प.अङ्कुरम् विदुः ॥४।५४।२॥
>>
>> cita:_cetya.unmukhatvam yat tat saMkalpa.aGkuram vidu: ||4|54|2||
>>
>> .
>>
>> anantasya_Atma.tattvasya sattAsAmAnya.rUpiNa: | cita:_cetya.unmukhatvam
>> yat tat saMkalpa.aGkuram vidu:
>>
>> .
>>
>>
>> *in the form of universal.BeingSo*
>>
>> *which **is the arousal of conscious Affection from Consciousness*
>>
>> *that they call a Concept.sprout*
>>
>> *...*
>>
>> *.*
>> *vwv.1081. y4054.002.y5013.053 .... That state of Consciousness which is
>> intent on objects is considered as the sprout of imagination
>> (saMkalpAGkura].
>>
>> *sv.2 DASHURA replied: My son, when, in the infinite consciousness, the
>> consciousness becomes aware of itself as its own object, there is the seed
>> of ideation.
>>
>> *vlm.2. Dâsûa replied: "The desire or will is situated in the mind or
>> mental part of the one eternal, universal and spiritual substance of God.
>>
>>
>>
>> लेशतः प्राप्त.सत्ताकः स एव घनताम् शनैः ।
>>
>> lezata: prApta.sattAka: sa* eva ghanatAm zanai: |
>>
>> याति चित्त.खम् आपूर्य दृढ.जाड्याय मेघवत् ॥४।५४।३॥
>>
>> yAti citta.kham ApUrya dRDha.jADyAya meghavat ||4|54|3||
>>
>> .
>>
>> ...
>>
>>
>> *then*
>>
>> *gradually*
>>
>> *it comes to thickness*
>>
>> *having **filled your Affective space*
>>
>> *until it.s firmly solid.like*
>>
>> *:*
>>
>> *thick cloud*
>>
>> *.*
>> lezata: prApta.sattAka: sa* eva ghanatAm zanai: | yAti citta.kham ApUrya
>> dRDha.jADyAya meghavat
>>
>> .
>>
>> *m.3 Whatever form it gets in an atomic, small/little state, gets dense
>> and solid in time. Slowly this expands to fill the mental/psychic ether and
>> becomes firmly established, like a cloud.
>>
>> *vlm.3. It gets the form of a monad from a formless unit, and then by its
>> gradual expansion extends over the whole mind, and fills it as a flimsy
>> cloud soon covers the sky.
>>
>> *sv.3 This is very subtle. But soon it becomes gross and fills the whole
>> of space, as it were.
>>
>>
>>
>> भावयन्ती चितिश् चेत्यम् व्यतिरिक्तम् इव_आत्मनः ।
>>
>> bhAvayantI citi:_cetyam vyatiriktam iva_Atmana: |
>>
>> संकल्पताम् उपायाति बीजम् अङ्कुरताम् इव ॥४।५४।०४॥
>>
>> saMkalpatAm upAyAti bIjam aGkuratAm iva ||4|54|04||
>>
>> .
>>
>> conceivable *
>>
>> व्यतिरिक्तम् इव_आत्मनः *as.if distinct from the self *
>>
>> संकल्पताम् उपायाति *it enters Concept.ness *
>>
>> बीजम् अङ्कुरताम् इव *as a seed enters sprout.ness*
>>
>> *. *
>> *vwv.1082/4 Consciousness, thinking of objects perceived as if they are
>> distinct from itself, attains to the state of imagination, like a seed
>> (attaining to) the state of imagination, like a seed (attaining to) the
>> state of a sprout.
>>
>> *m.4 This objectified consciousness considers itself as opposed to the
>> self and becomes a mental resolution and determination. It is like a sprout
>> coming out of a seed.
>>
>> *sv.4 When consciousness is engrossed in this ideation it thinks the
>> object is distinct from the subject. Then the ideation begins to germinate
>> and to grow. Ideation multiplies naturally by itself.
>>
>> *vlm.4. Remaining in the divine Intellect, the mind thinks of thinkables,
>> as they are distinct from itself; and its longing after them is called its
>> desire, which springs from it as a germ from its seed.
>>
>>
>>
>> संकल्पेन हि संकल्पः स्वयम् एव प्रजायते ।
>>
>> saMkalpena hi saMkalpa: svayam eva prajAyate |
>>
>> वर्धते स्वयम् एव_आशु दुःखाय न सुखाय तु ॥४।५४।५॥
>>
>> vardhate svayam eva_Azu du:khAya na sukhAya tu ||4|54|5||
>>
>> .
>>
>>
>> *that grows by itself & does not lead to pleasure, only*
>>
>> *.*
>> *vlm.p.5 Desire is produced by desiring something, and it increases
>>
>>
>>
>> संकल्प.मात्रम् हि जगज्.जल.मात्रम् यथा_अर्णवः ।
>>
>> saMkalpa.mAtram hi jagat.jala.mAtram yathA_arNava: |
>>
>> ऋते संकल्पम् अन्या ते न_अस्ति संसार.दुःखिता ॥४।५४।०६॥
>>
>> Rte saMkalpam anyA te na_asti saMsAra.du:khitA ||4|54|06||
>>
>> .
>>
>> saMkalpa.mAtram hi jagaj.jala.mAtram yathA arNava: Rte saMkalpam anyA te
>>
>> .
>>
>> *m.6 This world is only a result of .samkalpa. like sea being only water.
>> Truth is that there is nothing other than .samkalpa. which causes the
>> sorrow of this mutable world.
>>
>> *sv.6 There is no cause for sorrow in this world other than this ideation!
>>
>> *vlm.6. It is the accretion of our desires which forms the world, as it
>> is the accumulation of waters which makes the ocean; you have no trouble
>> without your desire, and being free from it, you are freed from the
>> miseries of the world (wherein one has to buffet as in the waves and water
>>
>>
>>
>> काकतालीय.योगेन संजातो ऽस्ति मुधा_एव हि ।
>>
>> kAkatAlIya.yogena saMjAta:_asti mudhA_eva hi |
>>
>> मृग.तृष्णा.द्वि.चन्द्रत्वम् इव_असत्यम् च वर्धते ॥४।५४।०७॥
>>
>> mRga.tRSNA.dvi.candratvam iva_asatyam ca vardhate ||4|54|07||
>>
>> .
>>
>>
>> saMjAta:_asti mudhA_eva hi *. aroused it is nothing but folly *
>>
>> mRgatRSNA.dvicandratvam iva . *& like mirage or double moon* =
>>
>> a.satyam ca vardhate *. becomes something that is notSo. *
>> .
>>
>> ?m.7 The birth of this .samkalpa. is a river, purposeless chance
>> occurrence. It increases by falsehood and illusion like a mirage and two
>> moons.
>>
>> ?? The present development of the Conceptual creation is
>> kAkatAlIya.yogena by pure accident. It is indeed disappointing.
>>
>> *sv.7 This ideation or notion has really come into being by sheer
>> coincidence (the crow alights on the palm tree, and the fruit falls to the
>> ground, without any causal connection).
>>
>> *vlm.7. It is by mere chance, that we come to meet with the objects of
>> our desire; as it is by an act of unavoidable chance also, that we are
>> liable to lose them. They appear before us as secondary luminaries in the
>> sky, and then fly away as the mirage vanishes from view.
>>
>>
>>
>> निगीर्ण.मातुलिङ्गस्य कनक.प्रत्ययो यथा ।
>>
>> nigIrNa.mAtuliGgasya kanaka.pratyaya: yathA |
>>
>> स्वयम् अभ्येत्य् असत्यो ऽन्तः संकल्पस् ते तथा हृदि ॥४।५४।०८॥
>>
>> svayam abhyeti_asatya:_anta: saMkalpa:_te tathA hRdi ||4|54|08||
>>
>> .
>>
>> nigIrNa.mAtuliGgasya kanaka.pratyaya: yathA svayam abhyeti_asatya:
>>
>> anta: saMkalpa:_te tathA hRdi
>>
>> .
>>
>> *m.8 A .matulinga. fruit when consumed gives the eater a feeling that he
>> is eating gold. Similarly a .samkalpa. creates a feeling in one.s heart
>> that it is real.
>>
>> *vlm.p.8 As a man who has jaundice from eating a certain fruit sees
>> everything as yellow with his jaundiced eye, so the desire in the heart of
>> man pictures the unreal as a reality before him.
>>
>> *sv.8 But this unreal non.substance is yet able to grow!
>>
>>
>>
>> असत्यम् एव जातस् त्वम् असत्यम् अपि वर्तसे ।
>>
>> a.satyam eva jAta:_tvam a.satyam api vartase |
>>
>> अस्मिन्_ ज्ञाते च विज्ञाने ह्य् असत्यम् संविलीयते ॥४।५४।०९॥
>>
>>
>> .
>>
>> asatyam eva jAta:_tvam .* unreally indeed you.re <http://you.re> born . *
>>
>> a.satyam api vartase .* unreally also you grow + *
>>
>> asmin*_*jJAte ca vijJAne .* when this is known and understood . *
>>
>> hi_a.satyam saMvilIyate
>>
>> *. *
>> It is not.So that you were born,
>>
>> असत्यम् अपि वर्तसे it is not.So too that you grow.
>>
>> अस्मिन्_ज्ञाते च विज्ञाने When this is known and understood,
>>
>> ह्य् असत्यम् संविलीयते whatever is not.So is subsumed.
>>
>> .
>>
>> *sv.9 Your birth, therefore, is unreal; your existence, surely, is unreal
>> too.
>>
>> *m.9 .You are born in falsehood (O samkalpa). You are increasing in
>> falsehood. if this is realized, falsehood (of samkalpa) gets
>> annihilated/dissolved.
>>
>> *vlm.9. Know this truth that you are an unreality yourself, and must
>> become an unreality afterwards. (Because there is but one self.existent
>> entity, and all besides is but suppositions not entities).
>>
>> *jd.9 . असत्यम् एव जातस् त्वम् It is not.So that you were born, असत्यम्
>> अपि वर्तसे it is not.So too that you grow. अस्मिन्_ज्ञाते च विज्ञाने
>> When this is known and understood, ह्य् असत्यम् संविलीयते whatever is
>> not.So is subsumed.
>>
>>
>>
>> असौ सः_अहम् इमे भावाः सुख.दुःख=मया मम ।
>>
>> asau sa:_aham ime bhAvA: sukha.du:kha=mayA* mama |
>>
>> व्यर्थम् एव_इति नाना.आस्था येन_अन्तः परितप्यसे ॥४।५४।१०॥
>>
>> vyartham eva_iti nAnA.AsthA yena_anta: paritapyase ||4|54|10||
>>
>> .
>>
>>
>> ime bhAvA*: . **such feeling/states = *
>>
>> sukha.d*u:*kha=mayA*: *mama . "*are pleasure.sorrow=ful for me *
>>
>> vyartham eva – *quite pointless" *
>>
>> iti nAnAsthA*: *nAnA.AsthA / na_anAsthA .
>>
>> yena_anta*: *paritapyase *with which you burn within*
>>
>> *. *
>> *m.10 .I am these feelings, emotions and states of mind. I am full of
>> sorrows and joys.. I am being purposeless. you are tormented inside by such
>> feelings.
>>
>> *vlm.10. He who has learnt to disbelieve his own existence and that of
>> all others, and knows the vanity of his joy and grief, is not troubled at
>> the gain or loss of any thing (which is but vanity of vanities, the world
>> is vanity).
>>
>> *sv.10.11 When you know this and realise this, the unreality ceases.
>>
>> *AB. asau yo vedAnteSu prasiddha: pUrnAtmA sa: aham eva, mama ime sukha.d
>>
>> feeling/states = *sukha.d*u:*kha=mayA*: *mama . "*are
>> pleasure.sorrow=ful for me" = *vyartham eva_iti nAnAsthA*: *nAnA.AsthA /
>> na_anAsthA . yena_anta*: *paritapyase *with which you burn within. *
>>
>>
>> असन् न_इव_अस्य जातो ऽसि कुतो जन्म.विलासतः ।
>>
>> asat_na_iva_asya jAta:_asi kuta:_janma.vilAsata: |
>>
>> व्यर्थम् एव_अवमूढो ऽसि संकल्प.वश.तः स्वतः ॥४।५४।११॥
>>
>> vyartham eva_avamUDha:_asi saMkalpa.vaza.ta: svata: ||4|54|11||
>>
>> .
>>
>>
>> *you have been born of this*
>>
>> *:*
>>
>> *why*
>>
>> *out.of birth and manifestation*
>>
>> *quite uselessly*
>>
>> *are you confused by your own Conception of self?*
>>
>> .
>>
>> असन् न_इव / असन्.न् एव *as.if not unreal / Unreal only = *अस्य जातः असि *you
>> have been born of this* = कुतः जन्म.विलास.तः *why, out.of birth and
>> manifestation *= व्यर्थम् एव अवमूढः असि *quite uselessly are you
>> confused *= संकल्प.वशतः स्वतः *because of your own Conception lof self? *
>> *m.11 Where is the grace and charm in these births which are born out of
>> falsehood? Gripped by .samkalpa., you are becoming yourself a stupid.
>>
>> *vlm.11. Knowing yourself as nothing, why do you think of your birth and
>> your pleasures here? You are deluded in vain by the vanity of your desires.
>>
>> जातः असि *you have been born of this* = कुतः जन्म.विलास.तः *why, out.of
>> birth and manifestation *= व्यर्थम् एव अवमूढः असि *quite uselessly are
>> you confused *= संकल्प.वशतः स्वतः *because of your own Conception lof
>> self? *
>>
>>
>>
>>
>> mA saMkalpaya saMkalpam bhAvam bhAvaya mA sthitau |
>>
>> एतावता_एव भावेन भव्यो भवति भूतये ॥४।५४।१२॥
>>
>> etAvatA_eva bhAvena bhavya: bhavati bhUtaye ||4|54|12||
>>
>> .
>>
>>
>> bhAvam bhAvaya mA – *do not feel a Feeling* =
>>
>> sthitau etAvatA_eva bhAvena – *whatever the state of feeling* =
>>
>> bhavya: bhavati – *will become, coming *
>>
>> bhUtaye *– into being... *
>> *m.12 Do not indulge in .samkalpas., ideations and mental resolves. Do
>> not keep on thinking and feeling fancifully. One becomes prosperous by such
>> kinds of feelings.
>>
>> *sv.12 Do not entertain ideas. Do not hold onto the notion of your
>> existence. For it is only by these that the future comes into being.
>>
>> *vlm.12. Do not entertain your desires, nor think of anything which is
>> nothing; it is by your living in this manner, that you may be wise and
>> happy.
>>
>>
>>
>> संकल्प.नाश.यत्नेन न भयान्य् अनुगच्छति ।
>>
>> saMkalpa.nAza.yatnena na bhayAni_anugacchati |
>>
>> भावना.अभाव.मात्रेण संकल्पः क्षीयते स्वयम् ॥४।५४।१३॥
>>
>> bhAvanA.abhAva.mAtreNa saMkalpa: kSIyate svayam ||4|54|13||
>>
>> .
>>
>> Concepts** = *
>>
>> na bhayAni_anugacchati bhAvanA.abhAva.mAtreNa
>>
>> saMkalpa*: *kSIyate svayam . *merely by the absence of *bhAvanA = *
>>
>> saMkalpa*: *kSIyate svayam .* the samkalpa destroys itself*
>>
>> *. *
>> reciprocal • #*vyatikara:* . reciprocity, reciprocal action or relation
>> disturbance y2018.042] .• (ifc.) taking to, accomplishing, performing •
>> incident, opportunity • misfortune, accident, fatality • destruction, end
>> •• blending together, mixture mbh •• a confusing (or striking) resemblance
>>
>>
>> पुष्प.आक्रान्तौ कर.स्पन्द.यत्नः पुत्र उप.युज्यते ।
>>
>> puSpa.AkrAntau kara.spanda.yatna: putra upa.yujyate |
>>
>> तद् अप्य् उपकरोत्य् अस्मिन् असंकल्प.परिक्षये ॥४।५४।१५॥
>>
>> tat api_upakaroti_asmin asaMkalpa.parikSaye ||4|54|15||
>>
>> .
>>
>> *.vibrant/energy*.yatna*.endeavor/effort/labo*r: putra.*son* upayujyate
>> tat.*it/he/that* api*.tho/even* upakaroti asmin.*here* a*.non*.saMkalpa
>> *.concept*.parikSaya.e
>> .
>>
>> upayujyate
>>
>> upakaroti
>>
>> parikSaya
>>
>> .
>>
>> *m.15 My son, to pluck a flower the movement of hand is involved. In
>> dissolution of .samkalpa., even that effort is absent.
>>
>> *sv.15 My son, it is easier to cease to entertain notions, than it is to
>> crush a flower that lies on the palm of your hand.
>>
>> *vlm.15. You have to expand the palm of your hand, in laying hold of a
>> flower; but you have nothing to do in destroying your frail and false
>> desire.
>>
>>
>>
>> संकल्पो येन हन्तव्यस् तेन भाव.विपर्ययात् ।
>>
>> saMkalpa: yena hantavya:_tena bhAva.viparyayAt |
>>
>> अप्य् अर्धेन निमेषेन लीलया_एव नि.हन्यते ॥४।५४।१६॥
>>
>> api_ardhena nimeSena lIlayA_eva ni.hanyate ||4|54|16||
>>
>> .
>>
>>
>> *: *
>>
>> *when the opposite state is felt by him *
>>
>> *even for half a moment *
>>
>> *very easily it meets destruction. *
>>
>> saMkalpa*: *yena hantavya*: *
>>
>> *one by whom Conception is to be destroyed = *tena bhAva.viparyayAt . *from
>> an opposing feeling/state by him = *api_ardhena nimeSena . *even in half
>> a moment = *lIlayA_eva nihanyate . *very easily it meets destruction. *
>> .
>>
>> *vwv.1946/16 By whom imagination is to be destroyed, it is overcome by
>> him with ease even in half the twinkling of the eye, through the absence of
>> thought (or feeling).
>>
>> *sv.16.17.18 The latter demands effort; the former is effortless.
>>
>> *vlm.16. He that wants to destroy his desire, can do it in a trice, by
>> forgetting the thought of his desired object.
>>
>> *m.16 By a surprise dispersion of the meaning of the feelings and
>> resolutions, the disposition of the .samkalpa. get reversed and so the
>> .samkalpa. gets killed for a moment in a strage manner.
>>
>> the opposite opinion • svapna.v°, the opp of sleep, state of being awake •
>> saMdhi.viparyayau, peace and its opposite i.e. war •
>> #viparyaye, #viparyena ind. and #viparyayAt ind. in the opposite case,
>> otherwise).
>>
>> destroyed = *tena bhAva.viparyayAt . *from an opposing feeling/state by
>> him = *api_ardhena nimeSena . *even in half a moment = *lIlayA_eva
>> nihanyate . *very easily it meets destruction. *
>>
>>
>> भाव.मात्र.उप.सम्पन्ने स्व.आत्मनि स्थितिम् आगते ।
>>
>> bhAva.mAtra.upa.sampanne sva.Atmani sthitim Agate |
>>
>> साध्यते यद् असाध्यम् तत् कस्य स्यात् किम् इव_अङ्ग ते ॥४।५४।१७॥
>>
>> sAdhyate yat asAdhyam tat kasya syAt kim iva_aGga te ||4|54|17||
>>
>> .
>>
>> bhAva.mAtra=upasampanne
>>
>>
>> sthitim Agate *. when come to the state = *
>> sAdhyate yat a.sAdhyam tat kasya syAt kim iva aGga te
>>
>> .
>>
>> *m.17 They, who abide in the self, can achieve even the impossible even
>> if an iota of feeling or .samkalpa. arises in them. What else can happen
>> when such people are concerned?
>>
>> *vlm.17. The thoughts being repressed from other objects, and fixed in
>> the Supreme Spirit, will enable one to do what is impossible for others to
>> effect.
>>
>> *sv.16.17.18 The latter demands effort; the former is effortless.
>>
>>
>>
>> संकल्पेन_एव संकल्पम् मनसा स्वमनो मुने ।
>>
>> saMkalpena_eva saMkalpam manasA svamana: mune |
>>
>> छित्त्वा स्व.आत्मनि तिष्ठ त्वम् किम् एतावति दुष्करम् ॥४।५४।१८॥
>>
>> chittvA sva.Atmani tiSTha tvam kim etAvati duSkaram ||4|54|18||
>>
>> .
>>
>>
>> *by a Concept a Concept is destroyed *
>>
>> *:*
>>
>> *by Mind your.own Mind, muni, is shattered*
>>
>> *you *
>>
>> *should rest in your.own Self*
>>
>> *:*
>>
>> *WHAT'S difficult about this*
>>
>> *?*
>>
>> saMkalpena_eva saMkalpam . *so by one Concept, (another) Concept* = manasA
>> svamanas mune . *by *manas Mind, muni, your own Mind* = chittvA . *having
>> divided/fragmented* = svAtmani tiSTha tvam . *rest you in your ownSelf*
>> = kim etAvati duSkaram . *WHAT'S difficult about this? *
>> *vwv.1944 Sage! Having cut (or destroyed) imagination by imagination
>> alone and the mind by one.s own mind, you abide in your own self. What
>> difficulty is there in just so much?
>>
>> yourself.*
>>
>> Concept* = manasA svamanas mune . *by *manas Mind, muni, your own Mind*
>> = chittvA . *having divided/fragmented* = svAtmani tiSTha tvam . *rest
>> you in your ownSelf* = kim etAvati duSkaram . *WHAT'S difficult about
>> this? *
>>
>>
>> उपशान्ते हि संकल्पे उपशान्तम् इदम् भवेत् ।
>>
>> upazAnte hi saMkalpe upazAntam idam bhavet |
>>
>> संसार.दुःखम् अखिलम् मूलाद् अपि महामते ॥४।५४।१९॥
>>
>> saMsAra.du:kham akhilam mUlAt api mahAmate ||4|54|19||
>>
>> .
>>
>> upazAntam idam bhavet . *this becomes peaceful* = saMsAra.d*u:*kham
>> akhilam *. all the sorrows of **saMsAra = *mUlAt_api mahAmate . *even
>> from the root, great thinker*
>>
>> *.*
>> *vwv.1943/19 Wise One! When imagination has ceased, all this suffering of
>> the world would indeed be extinguished even from the root.
>>
>> *m.19 When .samkalpa. subsides only, this world subsides. Along with it
>> the entire world of sorrows.
>>
>> *vlm.19. Our desires being quieted, all worldly cares come to a stand
>> still, and all our troubles are put to a dead lock.
>>
>> *sv.19 When thus all notions cease, there is great peace, and sorrow is
>> destroyed to its very root.
>>
>> = upazAntam idam bhavet . *this becomes peaceful* = saMsAra.d*u:*kham
>> akhilam *. all the sorrows of **saMsAra = *mUlAt_api mahAmate . *even
>> from the root, great thinker.*
>>
>>
>> संकल्पो हि मनो जीवश् चित्तम् बुद्धिः सवासना ।
>>
>> saMkalpa:_hi mana:_jIva:_cittam buddhi: savAsanA |
>>
>> नाम्ना_एव_अन्यत्वम् एतेषाम् न_अर्थेन_अर्थ.विदाम् वर ॥४।५४।२०॥
>>
>> nAmnA_eva_anyatvam eteSAm na_arthena_artha.vidAm vara ||4|54|20||
>>
>> .
>>
>>
>> buddhi*: *sa.vAsanA *the intellect conditioned by vAsanA.Tracks = *
>> nAmnA_eva_anyatvam eteSAm na_arthena
>>
>> arthavidAm vara
>>
>> .
>>
>> *m.20 O man of understanding, .samkalpa. is mind. It is Siva, it is the
>> basic mental consciousness and vāsana.tainted .buddhi.. The difference
>> between these is merely in name and not substantial.
>>
>> *vlm.20. Our wishes constitute our minds, hearts, lives, understandings
>> and all our desiderative faculties; all which are but different names for
>> the same thing without any difference in their signification.
>>
>> *sv.20.23 For everything in this universe is but an idea, a notion, a
>> Concept: it has different names like the mind, the living soul or jiva,
>> intelligence and conditioning there are no real substances corresponding to
>> these words.
>>
>>
>>
>> संकल्पनाद् ऋते न_इह किम्चिद् एव_अस्ति कुत्र.चित् ।
>>
>> saMkalpanAt Rte na_iha kimcit eva_asti kutra.cit |
>>
>> तम् एव हृदयाच् छिन्धि किम् एतत् परिशोचसि ॥४।५४।२१॥
>>
>> tam eva hRdayAt_chindhi kim etat parizocasi ||4|54|21||
>>
>> .
>>
>>
>> *there is nothing at.all here wherever*
>>
>> *:*
>>
>> *only sever it from your Heart & what is there to grieve about*
>>
>> *?*
>>
>>
>> यथा_एव_इदम् नभः शून्यम् जगच्.छून्यम् तथा_एव हि ।
>>
>> yathA_eva_idam nabha: zUnyam jagat.zUnyam tathA_eva hi |
>>
>> असन्.मय.विकल्प.उत्थे उभ एते तते यतः ॥४।५४।२२॥
>>
>> asat.maya.vikalpa.utthe ubha* ete tate yata: ||4|54|22||
>>
>> .
>>
>>
>> jagat zUnyam tathA_eva hi *. the world is empty too + *
>> asanmaya.vikalpa.utthe
>>
>> ubhe ete tate yata:
>>
>> *m.22 Just like sky which is void, the world also is void. Both are full
>> of falsehood of non.being. And so both are of the supreme whatever may be
>> the causes (for their appearance).
>>
>> *vlm.22. The world below is as empty, as the hollow sky above us; both of
>> those are empty nothings, except that our minds make something or other of
>> them, agreeably to its desire or fancy.
>>
>> *sv.20.23 For everything in this universe is but an idea, a notion, a
>> Concept: it has different names like the mind, the living soul or jiva,
>> intelligence and conditioning there are no real substances corresponding to
>> these words.
>>
>>
>>
>> अ.सिद्धम् सर्वम् एव_एतद् असिद्धेन_एव साधितम् ।
>>
>> a.siddham sarvam eva_etat a.siddhena_eva sAdhitam |
>>
>> संकल्पेन जगद्य् अस्माद् भावना क्व_अवतिष्ठताम् ॥४।५४।२३॥
>>
>> saMkalpena jagadi_asmAt bhAvanA kva_avatiSThatAm ||4|54|23||
>>
>> .
>>
>>
>> sarvam eva etat *– everything even this *
>>
>> a.siddhena eva . *tho without being accomplished *
>>
>> sAdhitam *– is brought.to.be <http://brought.to.be> = *
>>
>> saMkalpena *. by Conception = *
>>
>> jagadi *. into the world = *
>>
>> asmAt *– how then is bhAvanA.Feeling established? *
>> *m.23 All is falsehood, unsubstantiated and uncertain. real a thing can
>> be achieved only by such unsubstantiated falsehood. Where, then, will a
>> thought, which is caused or emerged out of mental fancy (samkalpa) land
>> itself? (One falsehood leading to another falsehood).
>>
>> *vlm.23. All things are unsubstantial and unsubstantiated by the
>> unsubstantial mind; thus the world being but a creation of our fancy a
>> desideratum, there is nothing substantial for you to think about.
>>
>> *sv.20.23 For everything in this universe is but an idea, a notion, a
>> Concept: it has different names like the mind, the living soul or jiva,
>> intelligence and conditioning there are no real substances corresponding to
>> these words.
>>
>>
>>
>> भावना.अक्षयतः सिद्धस् ततः प्राप्यम् न शिष्यते ।
>>
>> bhAvanA.akSayata: siddha:_tata: prApyam na ziSyate |
>>
>> तस्माद् असद् इदम् सर्वम् विज्ञेयम् हेलया_इद्धया ॥४।५४।२४॥
>>
>> tasmAt asat idam sarvam vijJeyam helayA_iddhayA ||4|54|24||
>>
>> .
>>
>> bhAvanA.akSayata: siddha: tata: prApyam na ziSyate | tasmAt asat idam
>> sarvam
>>
>> vijJeyam helayA_iddhayA
>>
>>
>> *when the decline of Feeling is **accomplished*
>>
>> *thus*
>>
>> *nothing remains to be felt.to.be <http://felt.to.be>*
>>
>> :
>>
>> *all This should be understood as notSo*
>>
>> *with kindled contempt for that body.feeling*
>>
>> *...*
>> *m.24 When fancy and thought die out, nothing remains except the
>> attainment of that. And so, one should know easily that all is unreal and
>> untrue.
>>
>> produces that perfection insouciance, than which there is nothing more
>>
>>
>> तनु.भावनया तेन सुख.दुःखैर् न लिप्यते ।
>>
>> tanu.bhAvanayA tena sukha.du:khai:_na lipyate |
>>
>> अ.वस्त्व् इति च निर्णाय स्नेह.आस्था न प्रवर्तते ॥४।५४।२५॥
>>
>> a.vastu_iti ca nirNAya sneha.AsthA na pravartate ||4|54|25||
>>
>> .
>>
>> tanu.bhAvanayA tena sukha.du:khai:_na lipyate | a.vastu_iti ca nirNAya
>>
>> sneha.AsthA na pravartate
>>
>>
>> *not stuck in pleasure & in pain*
>>
>> *and determined to be insubstantial*
>>
>> *a focus on affection does not happen to be.*
>> .
>>
>> *vlm.p.25 The proper discernment of things will preserve you from the
>> excess of joy and grief. The knowledge of the vanity of things will keep
>> out your affection or reliance on any person or thing.
>>
>> *sv.25 Already as the notions weaken, one is less affected by happiness
>> and unhappiness,
>>
>> and knowledge of the unreality of the objects prevents attachment.
>>
>>
>>
>> आस्था.क्षये न जायेते हर्ष.अमर्षौ भव.अभवौ ।
>>
>> AsthA.kSaye na jAyete harSa.amarSau bhava.abhavau |
>>
>> तस्माद् असद् इदम् सर्वम् सुख.दुःख.आदि=विभ्रमैः ॥४।५४।२६॥
>>
>> tasmAt a.sat idam sarvam sukha.du:kha.Adi=vibhramai: ||4|54|26||
>>
>> .
>>
>>
>> *delight and dismay in existence and nonexistence*
>>
>> *.*
>> AsthA.kSaye na jAyete harSa.amarSau bhava.abhavau | tasmAt a.sat idam
>> sarvam
>>
>> sukha.du:kha.Adi=vibhramai:
>>
>> *vlm.p.26 The removal of reliance on the world removes our attachment to
>> it and consequently prevents our joy or sorrow at the gain or loss of
>> anything.
>>
>> *sv. When there is no hope, there is neither elation nor depression.
>>
>>
>>
>> मनो जीवः स्फुरत्य् उच्चैर् मानसम् नगरम् जगत् ।
>>
>> mana:_jIva: sphurati_uccai:_mAnasam nagaram jagat |
>>
>> भविष्यद् वर्तमानम् च भूतम् च परिवर्तयन् ॥४।५४।२७॥
>>
>> bhaviSyat vartamAnam ca bhUtam ca parivartayan ||4|54|27||
>>
>> .
>>
>>
>> *as the Living.jIva*
>>
>> *projects in its heights*
>>
>> *this mental city, the world*
>>
>> *future & present & past*
>>
>> *.*
>> mana:_jIva: sphurati_uccai: mAnasam nagaram jagat | bhaviSyat vartamAnam
>> ca
>>
>> bhUtam ca parivartayan
>>
>> *vlm.p.27 The mind that becomes the living principle stretches out his
>> city of the world by an act of its imagination, then turns it about as the
>> present, past, and future worlds.
>>
>> *vlm.p.27 The mind that becomes the living principle stretches out his
>> city of the world by an act of its imagination, then turns it about as the
>> present, past, and future worlds.
>>
>>
>>
>> वासना.वलितम् लोके स्फुरच्.छक्ति मनः स्थितम् ।
>>
>> vAsanA.valitam loke sphurat.zakti mana: sthitam |
>>
>> करोति स्वाशयेन_इमाम् व्यवस्थाम् मलिनश् चलः ॥४।५४।२८॥
>>
>> karoti svAzayena_imAm vyavasthAm malina:_cala: ||4|54|28||
>>
>> .
>>
>>
>> *projecting its power as* *a state of Mind = *
>>
>> karoti . *making* =
>>
>> svAzayena
>>
>> imAm vyavasthAm
>>
>> malina: cala: *. stirring with impurity. *
>> .
>>
>> *m.28 World is moving (and turning) in vāsanas. The power of flashing
>> that is embedded in mind fosters a polluted and corrupt formalism and
>> establishment to serve its purposes.
>>
>> *vlm.p.28 The mind that is subject to the sensational, emotional and
>> willful feelings loses the purity of its intellectual nature and plays many
>> parts by its sensuousness.
>>
>> *vlm.28. The mind being subject to the sensational, emotional and
>> volitive feelings; loses the purity of its intellectual nature, and plays
>> many parts by its sensuousness.
>>
>> *sv.27.33 The mind itself is the jiva when it is reflected in
>> consciousness; and mind itself builds castles in the air, stretching
>> itself, as it were, into the past, the present and the future.
>>
>>
>>
>> आत्मनः सदृशीम् लीलाम् जीवो हृद्.वन=मर्कटः ।
>>
>> Atmana: sadRzIm lIlAm jIva: hRt.vana=markaTa: |
>>
>> दीर्घम् आकारम् आदय निमेषाद् याति ह्रस्वताम् ॥४।५४।२९॥
>>
>> dIrgham AkAram Adaya nimeSAt yAti hrasvatAm ||4|54|29||
>>
>> .
>>
>>
>> *are the monkeys in Heart Forest*
>>
>> *: *
>>
>> *given a tall body* *in a moment it gets short*
>>
>> *.*
>> Atmana: sadRzIm lIlAm jIva: hRt.vana=markaTa: | dIrgham AkAram Adaya
>>
>> nimeSAt yAti hrasvatAm
>>
>>
>> *jd. an unclear image*—*perhaps comparing
>> one hanging from a branch
>>
>> with one crouched and feeding
>>
>> or maybe the tall youth in his shrunken senility.
>>
>> *m. ... Having received a lofty form, it becomes dwarfish in a trice.
>>
>> *vlm.p.29 The living soul also forgets the nature of the Universal Soul
>> from which it is derived and is transformed to a puny animalcule in the
>> heart of man, where it plays its pranks like an ape in the woods.
>>
>> *vlm. ... is transformed to a puny animalcule ....
>>
>>
>>
>> ग्रहीतुम् च न शक्यन्ते संकल्प.जल=वीचयः ।
>>
>> grahItum ca na zakyante saMkalpa.jala=vIcaya: |
>>
>> मनाक् दृष्टा वि.वर्धन्ते ह्रसन्ति स.परिच्छदाः ॥४।५४।३०॥
>>
>> manAk dRSTA* vi.vardhante hrasanti sa.paricchadA: ||4|54|30||
>>
>> .
>>
>> grahItum ca na zakyante
>>
>> manAg dRSTA vivardhante hrasanti sa.paricchadA:
>>
>> .
>>
>> *m.30 It is difficult to perceive and understand the waves of .samkalpa.
>> waters. A little attention increases the .samkalpa. tendency. This
>> attention removes the covering (on samkalpa).
>>
>> *vlm.30. Its desires are as irrepressible, as the waves of the ocean, and
>> they rise and fall by turns like the waves, in expectation of having every
>> object of the senses.
>>
>> *sv.27.33 The mind itself is the jiva when it is reflected in
>> consciousness; and mind itself builds castles in the air, stretching
>> itself, as it were, into the past, the present and the future.
>>
>> #chad . #paricchada.: a covering, dress; • paraphernalia, insignia; •
>> retinue, attendants.
>>
>>
>>
>> तृण.मात्रेण दीप्यन्ते संकल्पा वह्नि.शेषवत् ।
>>
>> tRNa.mAtreNa dIpyante saMkalpA* vahni.zeSavat |
>>
>> जगत्य् अप्रकट.आकाराः प्रदीप्ताः क्षण.भङ्गुराः ॥४।५४।३१॥
>>
>> jagati_a.prakaTa.AkArA: pradIptA: kSaNa.bhaGgurA: ||4|54|31||
>>
>> .
>>
>>
>> dIpyante saMkalpA: *. saMkalpa.Concepts are made to flare *
>>
>> vahni.zeSavat *– like fire.embers *
>>
>> jagati *– in the world *
>>
>> a.prakaTa.AkArA: *. unmanifest embodiments *
>> pradIptA: kSaNa.bhaGgurA:
>>
>> .
>>
>> *m.31 Like the remains of embers which flare up on addition of straw, the
>> unmanifest forms of the transient things and objects come alive (due to a
>> little samkalpa).
>>
>> *vlm.31. Our desire like fire, is kindled by every straw; and it burns
>> and blows out in its invisible form within the mind.
>>
>> *sv.27.33 The mind itself is the jiva when it is reflected in
>> consciousness; and mind itself builds castles in the air, stretching
>> itself, as it were, into the past, the present and the future.
>>
>> #prakaTa
>>
>>
>>
>> भ्रम.दा जड.संस्थानाः संकल्पास् तडिद्.अग्नयः ।
>>
>> bhrama.dA* jaDa.saMsthAnA: saMkalpA:_taDit.agnaya: |
>>
>> यद् एव_असन्.मयम्, पुत्र, तद् एव_आशु चिकित्सितुम् ॥४।५४।३२॥
>>
>> yat eva_asat.mayam, putra, tat eva_Azu cikitsitum ||4|54|32||
>>
>> .
>>
>> bhrama.dA* jaDa.saMsthAnA: saMkalpA:_taDit.agnaya: | yat eva_asat.mayam,
>>
>> putra, tat eva_Azu cikitsitum
>>
>>
>> *they present an illusion*
>>
>> *apparently solid Concepts**—**lightning.flashes*
>>
>> :
>>
>> *whatever is made of the unreal, my boy, thatever needs a cure*
>>
>> *.*
>> *m.32 In the lightning/flash fires of .samkalpa. lie multitudes of
>> illusory inconscient things. All that is full of falsehood. My son, that
>> has to be cured and eliminated.
>>
>>
>>
>> शक्यते तत्र संदेहो न_असत् सद् भवति क्वचित् ।
>>
>> zakyate tatra saMdeha: na_asat sat bhavati kva.cit |
>>
>> संस्थितो यदि संकल्पा दुर्.चिकित्स्यः स्वतो भवेत् ॥४।५४।३३॥
>>
>> saMsthita:_yadi saMkalpA* dur.cikitsya: svata:_bhavet ||4|54|33||
>>
>> .
>>
>>
>> tatra *– in that regard *
>>
>> saMdeha: *. the doubt how *
>>
>> na asat *– nothing unreal *
>>
>> sat bhavati *– becomes real *
>>
>> kva.cit *– wherever *
>>
>> saMsthita: *. established *
>>
>> yadi *– if *
>>
>> saMkalpA: *. Concepts *
>>
>> dur.cikitsya: sva.tas bhavet *– becoming **hard to heal by itself*
>>
>> *. *
>> *m.33 There is no possibility for doubt .a non.existent/unreal thing can
>> never become real.. There can be doubt when a .samkalpa. becomes
>> self.existent/real due to application of some/false remedies.
>>
>> *vlm.33. Desire is undoubtedly a curable disease, as long as it is a
>> transient malady of the mind; but it becomes incurable, when it takes a
>> deep root in it.
>>
>> *sv.27.33 The mind itself is the jiva when it is reflected in
>> consciousness; and mind itself builds castles in the air, stretching
>> itself, as it were, into the past, the present and the future.
>>
>> doubt how = *na asat *. nothing unreal = *sat bhavati *. becomes real = *kva.cit
>> *. wherever = *saMsthita: *. established = *yadi *. if = *saMkalpA: *.
>> Concepts = *dur.cikitsya: sva.tas bhavet *. becoming **hard to heal by
>> itself . *
>>
>>
>>
>>
>> kiM.tu_asat.bhUta_eva_eSa* su.cikitsya:_tadA bhavet |
>>
>> अकृत्रिमम् चेत् संसारम् अलम् अङ्गार.कार्ष्ण्यवत् ॥४।५४।३४॥
>>
>> akRtrimam cet saMsAram alam aGgAra.kArSNyavat ||4|54|34||
>>
>> .
>>
>>
>> su.cikitsya: *. of what is easy to heal = *
>>
>> tadA bhavet *– *
>>
>> *if then it comes to be un.artificial *akRtrimam cet saMsAram
>>
>> alam aGgAra.kArSNyavat *– *
>>
>> *it.s rather like the blackness of coal*
>>
>> *... *
>> *m.34 If this mutable world, which is unreal and illusory, becomes real
>> and natural (without being artificially created), then the impurity of
>> world is like the black colour of coal.
>>
>> *sv.34 It is not possible to comprehend the ripples of ideation; but this
>> much can be said: sense.experiences multiply them, and when these are given
>> up, they cease to be.
>>
>> *vlm.34. The knowledge of the unreality of the world, quickly cures the
>> disease of desire; but the certainty of worldly knowledge, makes it as
>> incurable as the impossibility, of removing the blackness of a coal.
>>
>>
>>
>> तद् एतत् क्षालने साधो कः प्रवर्तेन दुर्.मतिः ।
>>
>> tat etat kSAlane sAdho ka: pravartena dur.mati: |
>>
>> किम् त्व् एतत् तण्डुलेष्व् एव तुष.कञ्चुकवत् स्थितम् ॥४।५४।३५॥
>>
>> kim tu_etat taNDuleSu_eva tuSa.kaJcukavat sthitam ||4|54|35||
>>
>> .
>>
>> ...
>>
>> tat etat kSAlane sAdho ka: pravartena dur.mati: |
>>
>> kim tu etat taNDuleSu eva tuSa.kaJcukavat sthitam
>>
>> .
>>
>> *m.35 O gentle one, which fool can clean and wash and relieve this of its
>> colour? The difficulty is not so much since the problem is like that of
>> husk.covering over a rice grain.
>>
>> *vlm.35. What fool will attempt to wash a coal white, or convert a
>> materialist to a spiritualist? Or turn a raven or Negro to whiteness?
>>
>> *sv.35.36.37 If these notions are real, like the blackness of coal, then
>> you cannot remove them; but that is not so.
>>
>> #kSAlana
>>
>> #pravarta
>>
>> #taNDula. . grain (after threshing and winnowing), esp. rice +
>>
>> fitting close to the upper part of the body, armour, mail • jacket*_*BhP._KSS.
>> &c. • **m..* the skin of a snake*_*paJcat. ; husk, shell*_*bhpr. ;
>> cover, cloth, envelope*_*bhpr. ; (fig.) a cover, disguise Hcat. ; =
>>
>>
>>
>> यतस् ततः प्रयत्नेन पौरुषेण विनश्यति ।
>>
>> yata:_tata: prayatnena pauruSeNa vinazyati |
>>
>> अकृत्रिमम् अपि प्राप्तम् भृशम् पुत्र तथा पुनः ॥४।५४।३६॥
>>
>> akRtrimam api prAptam bhRzam putra tathA puna: ||4|54|36||
>>
>> .
>>
>>
>> prayatnena pauruSeNa *. by Personal Effort = *
>>
>> vinazyati *. is destroyed = *
>>
>> a.kRtrimam api . *altho unnatural* =
>>
>> prApta.*reached/got*.m bhRzam.*often/repeatedly/intensely*
>>
>> *hey *putra.*son* tathA*.thus/thatwise* punar*.again**, son, thus again*
>>
>> *. *
>> *m.36 By human effort the falsehood gets demolished. Even so, this
>> world.nature can occur in intense measure again.
>>
>> *vlm.36. But the mind of a man, is as a grain of rice covered under its
>> husk, which is soon unhusked upon the threshing.floor.
>>
>> *sv.35.36.37 If these notions are real, like the blackness of coal, then
>> you cannot remove them; but that is not so.
>>
>>
>>
>> सुख.उच्छेद्यतया ज्ञस्य संसारम् अलम् आततम् ।
>>
>> sukha.ucchedyatayA jJasya saMsAram alam Atatam |
>>
>> तण्डुलस्य यथा चर्म यथा ताम्रस्य कालिमा ॥४।५४।३७॥
>>
>> taNDulasya yathA carma yathA tAmrasya kAlimA ||4|54|37||
>>
>> .
>>
>>
>> jJasya *– for a knower *
>>
>> *Samsâra*.m alam.*enuff/fully* Atata.*spread/strung(bow)\turned.to/wide
>> <http://turned.to/wide>*.m *– *
>>
>> taNDulasya yathA *– as of thrashed.grain *
>>
>> carma*.husk/skin* yathA *– as the husk*
>>
>> yathA*.as/how* tAmra.sya kAlimA
>>
>> *. *
>>
>> ##**carma* . husk (in the context of paddy), fm4054.37 taNDulasya yathA
>> similarity: carma iva carma, aupamika: prayoga:. Skin protects the body.
>> Husk protects the grain. What skin is to the body, husk is to paddy. .
>> Satyavat Shastri +
>>
>> tAmrasya kAlimA
>>
>> ...
>>
>> *m.37 The filth and impurity of .samsāra. can be easily eradicated by a
>> jnāni. It is like removing the husk over a grain. It is like rubbing clean
>> a copper piece of its blackness.
>>
>> *vlm.37. The worldliness of the wise, is as soon removed as the husk of
>> rice, and the blackness of a cooking kettle.
>>
>> *sv.35.36.37 If these notions are real, like the blackness of coal, then
>> you cannot remove them; but that is not so.
>>
>> #ucchedya
>>
>>
>>
>> नश्यति क्रियया पुत्र पुरुषस्य तथा मलम् ।
>>
>> nazyati kriyayA putra puruSasya tathA malam |
>>
>> नश्यति_एव न संदेहः_तस्मात्_उद्यमवान् भव ॥४।५४।३८॥
>>
>> nazyati_eva na saMdeha:_tasmAt_udyamavAn bhava ||4|54|38||
>>
>> .
>>
>> ...
>>
>>
>> kriyayA *. thru Action = *
>>
>> putra *. son = *
>>
>> puruSasya tathA malam *. of a Person thus the fault *
>>
>> nazyati eva . *even destroying* =
>>
>> na saMdeha: *. no doubt *
>>
>> tasmAt udyama.vAn bhava *. therefore strive to be in control. *
>> *m.38 My child, by your manly effort the falsehood and impurity. There is
>> no doubt. Work now towards it.
>>
>> *vlm.38. The blemishes of a man, are blotted out by his own endeavours;
>> wherefore you must try to exert yourself to action at all times. 39. He who
>> has not been able to master over his vain desires, and hobby whims in this
>> world, will find them vanish of themselves in course of time, as nothing
>> false can last for ever.
>>
>> *sv.38.42 Hence they can be destroyed.
>>
>> #udyama
>>
>>
>>
>> असत्.कल्पैर् विकल्पैर् यत् संसारो न जितो मुधा ।
>>
>> asat.kalpai:_vikalpai:_yat saMsAra:_na jita: mudhA |
>>
>> स्तोकेन_आशु लयम् याति क्व_असद् वस्तु चिरम् स्थितम् ॥४।५४।३९॥
>>
>> stokena_Azu layam yAti kva_asat vastu ciram sthitam ||4|54|39||
>>
>> .
>>
>> conquered: *it's all *in.vain/for.nothing* stokena.*hardly/barely/just;*
>> Azu*.quickly/at.once* *– *layam yAti – *to rest comes *
>>
>> kva asat –* where is the unreal *vastu ciram sthitam – *a real lasting
>> condition? *
>> .
>>
>> *m.39. You have not yet conquered the mutable world.s deformations,
>> modifications and unrealistic fancies. This is wasteful. These can be
>> dissolved and annihilated with little effort since the Real thing is
>> eternal.
>>
>> *vlm.39. He who has not been able to master over his vain desires, and
>> hobby whims in this world will find them vanish of themselves in course of
>> time, as nothing false can last for ever.
>>
>> • *stokena* stokAt in comp. with a .p.p.. = "hardly", "with some
>>
>> saMsAra: *. such a saMsAra *na jita: *. is not conquered *mudhA.
>> *in.vain/for.nothing* stokena.*hardly/barely/just;* Azu*.quickly/at.once* *–
>> *layam yAti – *to rest comes *kva asat –* where is the unreal *vastu
>> ciram sthitam – *a real lasting condition? *
>>
>>
>> असत्याम् एति संसारः स्व.व्यवस्थाम् विचारतः ।
>>
>> asatyAm eti saMsAra: sva.vyavasthAm vicArata: |
>>
>> दीप.आलोकाद् इव_अन्धस्य द्वैन्दुत्वम् सु.ईक्षिताद् इव ॥४।५४।४०॥
>>
>> dIpa.AlokAt iva_andhasya dvaindutvam su.IkSitAt iva ||4|54|40||
>>
>> .
>>
>>
>> *determined by Urself thru Enquiry*
>>
>> *like blinding dark by a blaze of light*
>>
>> *or **the sight of a double moon by better vision*
>>
>> *.*
>> asatyAm eti saMsAra: sva.vyavasthAm vicArata: | dIpa.AlokAt iva_andhasya
>>
>> dvaindutvam su.IkSitAt iva
>>
>> *m.40 By inquiry into self by oneself, the unreality of this world will
>> come to light. It is like the dispersal of inability to see by the light of
>> a lamp and the two.moon illusion being shattered by proper perception.
>>
>> *vlm.40. The light of reason removeth the false Conception of the world,
>> as the light of the lamp dispels the darkness from the room at sight, and
>> night vision removes the secondary moon (of optical deception).
>>
>>
>>
>> न_असौ तव न च_अस्य त्वम् भ्रान्तिम् पुत्र परित्यज ।
>>
>> na_asau tava na ca_asya tvam bhrAntim putra parityaja |
>>
>> असत्ये सत्यवत्_दृष्टे भावना मा स्म हि_ईदृशः ॥४।५४।४१॥
>>
>> asatye satyavat_dRSTe bhAvanA mA sma hi_IdRza: ||4|54|41||
>>
>> .
>>
>> boy!*
>>
>> *When the unreal is really seen it is Imagining:*
>>
>> *don't see it so.*
>> *m.41 Neither you belong to the world nor does the world belong to you.
>> My son, discard the illusion. By a true perception, do not think about the
>> unreality.
>>
>> *vlm.41. The world is not yours, nor are you of this world; there is no
>> body nor anything here akin to you, nor are you so to any; never think
>> otherwise, nor take the false for true.
>>
>> *. delusion = *putra *. my boy = *parityaja *. forsake = *a.satye
>> satyavad.dRSTe *. when the unreal is really seen = **bhAvanA.Imagining*
>> = mA sma hi IdRza: *. do not be so. *
>>
>>
>> मम गुरु.विभव.उज्ज्वला विलासा
>>
>> mama guru.vibhava.ujjvalA* vilAsA*
>>
>> इति तव मा_अस्तु वृथा_एव विभ्रमो ऽन्तः ।
>>
>> iti tava mA_astu vRthA_eva vibhrama:_anta: |
>>
>> त्वम् अपि च वितताश् च ते विलासा
>>
>> tvam api ca vitatA:_ca te vilAsA:
>>
>> विलसति सर्वम् इदम् तदात्म.तत्त्वम् ॥४।५४।४२॥
>>
>> vilasati sarvam idam tadAtma.tattvam ||4|54|42||
>>
>> .
>>
>> mama guru.vibhava.ujjvalA:
>>
>>
>> iti tava mA astu *. so let it not be yours = *
>>
>> vRthA eva *. uselessly random = *
>>
>> vibhrama: anta:* . confusion within = *
>>
>> tvam api ca *– even you = *
>>
>> vitatA: ca te *. and those outspreading = *
>>
>> vilAsA: . *vibrations* =
>>
>> vilasati *. playing = *
>>
>> sarvam idam *. This All *
>>
>> tadA *. then is *
>>
>> Atma.tattvam *. Self.Thatness. *
>> *m.42 .These great pleasures and riches are mine. do not think like that.
>> You will be lost in grief at the end. All these shine because of self. All
>> is self only.
>>
>> *vlm.42. Never foster the false idea in your mind, that you are master of
>> large possessions and pleasant things; for know yourself and all pleasant
>> things, are for the delight of the Supreme Maker and Master of all.
>>
>> *sv.38.42 Hence they can be destroyed.
>>
>> wantonly, frivolously*_*RV.MBh. • in vain, vainly, uselessly,
>> frustrate • with #bhU, "to be useless", be disappointed or frustrated) •
>> wrongly, falsely, incorrectly, unduly MBh. Ka1v. &c.c
>>
>>
>>
>> .
>>
>>
>>
>>
>>
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga.vasishtha
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>>
>> Complete YVFiles
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
>> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>> next Canto:
>>
>> fm4055 2.ja17 THE TREE .z40
>>
>>
>> https://www.dropbox.com/s/mn8csqs5zyi5fua/fm4055%202.ja17%20THE%20TREE%20.z40.docx?dl=0
>> 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
>>
>>
>> On Mon, Jan 16, 2017 at 9:25 PM jivadas <das....@gmail.com> wrote:
>>
>>>
>>>
>>> fm4054 2.ja15-16 What's a samkalpa .z42
>>>
>>> work in progress .v17
>>>
>>> work in progress .v15,16
>>>
>>> latest update:
>>>
>>>
>>> https://www.dropbox.com/s/wujs0prbm3oxpzl/fm4054%202.ja15-16%20What%27s%20a%20samkalpa%20.z42.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>>>
>>>
>>>
>>> *[image: image not displayed]*
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> How this sam.kalpa (notion, thought, idea, Concept) arises and how it
>>> grows and ceases.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> कीदृशस्_तात संकल्प: कथम् उत्पद्यते प्रभो ।
>>>
>>> kIdRza:_tAta saMkalpa: katham utpadyate prabho |
>>>
>>> कथम् च वृद्धिम् आप्नोति कथम् च_एष विनश्यति ॥४।५४।१॥
>>>
>>> katham ca vRddhim Apnoti katham ca_eSa vinazyati ||4|54|1||
>>>
>>> .
>>>
>>>
>>> *just what is a*
>>>
>>> *saMkalpa Concept*
>>>
>>> *?*
>>>
>>> *how does it fall out*
>>>
>>> *&*
>>>
>>> *how does it gather increase*
>>>
>>> *&*
>>>
>>> *how is it brought to an end*
>>>
>>> *?*
>>> * in FM saMkalpa is translated "Concept".
>>>
>>> sv agrees with this reading
>>>
>>> vlm, as a moralist, makes it "desire"
>>>
>>> which may be the case for him
>>>
>>> but disgust is equally a Concept.
>>>
>>>
>>>
>>>
>>>
>>> अनन्तस्य_आत्म-तत्त्वस्य सत्तासामान्य-रूपिण: ।
>>>
>>> anantasya_Atma-tattvasya sattAsAmAnya-rUpiNa: |
>>>
>>> चित:_चेत्य-उन्मुखत्वम् यत्_तत्_संकल्प-अङ्कुरम् विदु: ॥४।५४।२॥
>>>
>>> cita:_cetya-unmukhatvam yat_tat_saMkalpa-aGkuram vidu: ||2||
>>>
>>> .
>>>
>>>
>>> *in the form of Universal.BeingSo*
>>>
>>> *which **is the arousal of conscious affection from Consciousness*
>>>
>>> *that they call a Concept.sprout*
>>>
>>> *...*
>>>
>>> *.*
>>> ~vwv.1081. y4054.002-y5013.053 .... That state of Consciousness which is
>>> intent on objects is considered as the sprout of imagination
>>> (saMkalpAGkura].
>>>
>>> ~sv.2 DASHURA replied: My son, when, in the infinite consciousness, the
>>> consciousness becomes aware of itself as its own object, there is the seed
>>> of ideation.
>>>
>>> ~vlm.2. Dâsûa replied: "The desire or will is situated in the mind or
>>> mental part of the one eternal, universal and spiritual substance of God.
>>>
>>>
>>>
>>> लेशत: प्राप्त-सत्ताक: स एव घनताम् शनै: ।
>>>
>>> lezata: prApta-sattAka: sa eva ghanatAm zanai: |
>>>
>>> याति चित्त-खम् आपूर्य दृढ-जाड्याय मेघवत् ॥४।५४।३॥
>>>
>>> yAti citta-kham ApUrya dRDha-jADyAya meghavat ||3||
>>>
>>> .
>>>
>>>
>>> *thru gathered bits **having **attained a bit of realness*
>>>
>>> *then*
>>>
>>> *gradually*
>>>
>>> *it comes to thickness*
>>>
>>> *having **filled your Affective space*
>>>
>>> *until it's firmly solid-like*
>>>
>>> *:*
>>>
>>> *thick cloud*
>>>
>>> *.*
>>> ~m.3 Whatever form it gets in an atomic, small/little state, gets dense
>>> and solid in time. Slowly this expands to fill the mental/psychic ether and
>>> becomes firmly established, like a cloud.
>>>
>>> ~vlm.3. It gets the form of a monad from a formless unit, and then by
>>> its gradual expansion extends over the whole mind, and fills it as a flimsy
>>> cloud soon covers the sky.
>>>
>>> ~sv.3 This is very subtle. But soon it becomes gross and fills the whole
>>> of space, as it were.
>>>
>>>
>>>
>>> भावयन्ती चितिश्_चेत्यम् व्यतिरिक्तम् इव_आत्मन: ।
>>>
>>> bhAvayantI citiz_cetyam vyatiriktam iva_Atmana: |
>>>
>>> संकल्पताम् उपायाति बीजम् अङ्कुरताम् इव ॥४।५४।४॥
>>>
>>> saMkalpatAm upAyAti bIjam aGkuratAm iva ||04||
>>>
>>> भावयन्ती चितिः_चेत्यम्
>>>
>>> व्यतिरिक्तम् इव_आत्मनः
>>>
>>> संकल्पताम् उपायाति
>>>
>>> बीजम् अङ्कुरताम् इव
>>>
>>> ~vwv.1082/4 Consciousness, thinking of objects perceived as if they are
>>> distinct from itself, attains to the state of imagination, like a seed
>>> (attaining to) the state of imagination, like a seed (attaining to) the
>>> state of a sprout.
>>>
>>> ~m.4 This objectified consciousness considers itself as opposed to the
>>> self and becomes a mental resolution and determination. It is like a sprout
>>> coming out of a seed.
>>>
>>> ~sv.4 When consciousness is engrossed in this ideation it thinks the
>>> object is distinct from the subject. Then the ideation begins to germinate
>>> and to grow. Ideation multiplies naturally by itself.
>>>
>>> ~vlm.4. Remaining in the divine Intellect, the mind thinks of
>>> thinkables, as they are distinct from itself; and its longing after them is
>>> called its desire, which springs from it as a germ from its seed.
>>>
>>>
>>>
>>> संकल्पेन हि संकल्प: स्वयम् एव प्रजायते ।
>>>
>>> saMkalpena hi saMkalpa: svayam eva prajAyate |
>>>
>>> वर्धते स्वयम् एव_अशु दु:खाय न सुखाय तु ॥४।५४।५॥
>>>
>>> vardhate svayam eva_azu du:khAya na sukhAya tu ||5||
>>>
>>> .
>>>
>>> itself and leads only to misery, not to pleasure*
>>>
>>> *.*
>>>
>>>
>>> संकल्प-मात्रम् हि जगज्-जल-मात्रम् यथा_अर्णव: ।
>>>
>>> ऋते संकल्पम् अन्या ते न_अस्ति संसार-दु:खिता ॥४।५४।६॥
>>>
>>> saMkalpa-mAtram hi jagaj-jala-mAtram yathA_arNava: |
>>>
>>> Rte saMkalpam anyA te na_asti saMsAra-du:khitA ||06||
>>>
>>> .
>>>
>>> saMkalpa-mAtram hi
>>>
>>> jagaj-jala-mAtram yathA arNava:
>>>
>>> Rte saMkalpam anyA te
>>>
>>> other than Conceptual
>>>
>>> na asti saMsAra-du:khitA
>>>
>>> ~m.6 This world is only a result of 'samkalpa' like sea being only
>>> water. Truth is that there is nothing other than 'samkalpa' which causes
>>> the sorrow of this mutable world.
>>>
>>> ~sv.6 There is no cause for sorrow in this world other than this
>>> ideation!
>>>
>>> ~vlm.6. It is the accretion of our desires which forms the world, as it
>>> is the accumulation of waters which makes the ocean; you have no trouble
>>> without your desire, and being free from it, you are freed from the
>>> miseries of the world (wherein one has to buffet as in the waves and water
>>>
>>>
>>>
>>> काकतालीय-योगेन संजातो_अस्ति मुधा_एव हि ।
>>>
>>> kAkatAlIya-yogena saMjAta:_asti mudhA_eva hi |
>>>
>>> मृगतृष्णाद्_विचन्द्रत्वम् इव_असत्यम् च वर्धते ॥४।५४।७॥
>>>
>>> mRga.tRSNA-dvi.candratvam iva_a-satyam ca vardhate ||07||
>>>
>>> .
>>>
>>>
>>> saMjAta:_asti mudhA_eva hi *- aroused it is nothing but folly *
>>>
>>> mRgatRSNA-dvicandratvam iva - *& like mirage or double moon* =
>>>
>>> a-satyam ca vardhate *- becomes something that is notSo. *
>>> .
>>>
>>> ?m.7 The birth of this 'samkalpa' is a river, purposeless chance
>>> occurrence. It increases by falsehood and illusion like a mirage and two
>>> moons.
>>>
>>> ?? The present development of the Conceptual creation is
>>> kAkatAlIya-yogena by pure accident. It is indeed disappointing.
>>>
>>> ~sv.7 This ideation or notion has really come into being by sheer
>>> coincidence (the crow alights on the palm tree, and the fruit falls to the
>>> ground, without any causal connection).
>>>
>>> ~vlm.7. It is by mere chance, that we come to meet with the objects of
>>> our desire; as it is by an act of unavoidable chance also, that we are
>>> liable to lose them. They appear before us as secondary luminaries in the
>>> sky, and then fly away as the mirage vanishes from view.
>>>
>>>
>>>
>>> निगीर्ण-मातुलिङ्गस्य कनक-प्रत्यय: यथा ।
>>>
>>> nigIrNa-mAtuliGgasya kanaka-pratyaya: yathA |
>>>
>>> स्वयम् अभ्येति_असत्यो_अन्त: संकल्प:_ते तथा हृदि ॥४।५४।८॥
>>>
>>> svayam abhyeti_asatya:_anta: saMkalpa:_te tathA hRdi ||08||
>>>
>>> .
>>>
>>>
>>> svayam abhyeti_asatya:_anta: saMkalpa:_te tathA hRdi *- x. *
>>>
>>> ime bhAvA*: - **such feeling/states = *
>>>
>>> sukha.du:kha=mayA*: *mama - "*are pleasure.sorrow=ful for me *
>>>
>>> vyartham eva – *quite pointless" *
>>>
>>> iti nAnAsthA*: - x = *
>>>
>>> nAnA-AsthA / na_anAsthA -
>>>
>>> yena_anta*: *paritapyase *with which you burn within. *
>>> ~m.10 'I am these feelings, emotions and states of mind. I am full of
>>> sorrows and joys'. I am being purposeless' you are tormented inside by such
>>> feelings.
>>>
>>> ~vlm.10. He who has learnt to disbelieve his own existence and that of
>>> all others, and knows the vanity of his joy and grief, is not troubled at
>>> the gain or loss of any thing (which is but vanity of vanities, the world
>>> is vanity).
>>>
>>> ~sv.10-11 When you know this and realise this, the unreality ceases.
>>>
>>> ~AB. asau yo vedAnteSu prasiddha: pUrnAtmA sa: aham eva, mama ime
>>> sukha-du:kha=mayA janmAdi-bhAvA vyartham mithyaiva ity_anAsthA
>>> yena_ajJAnena hetunA nAsti tena paritapyase ||
>>>
>>> feeling/states = *sukha.du:kha=mayA*: *mama - "*are pleasure.sorrow=ful
>>> for me" = *vyartham eva_iti nAnAsthA*: *nAnA-AsthA / na_anAsthA -
>>> yena_anta*: *paritapyase *with which you burn within. *
>>>
>>>
>>> असन्_न_इव_अस्य जात:_असि कुतो जन्म-विलासत: ।
>>>
>>> asan_na_iva_asya jAta:_asi kuto janma-vilAsata: |
>>>
>>> व्यर्थम् एव_अवमूढ:_असि संकल्प-वश.त: स्वत: ॥४।५४।११॥
>>>
>>> vyartham eva_avamUDha:_asi saMkalpa-vaza.ta: svata: ||11||
>>>
>>> .
>>>
>>>
>>> *you have been born of this*
>>>
>>> *:*
>>>
>>> *why*
>>>
>>> *out.of birth and manifestation*
>>>
>>> *quite uselessly*
>>>
>>> *are you confused by your own Conception of self?*
>>> .
>>>
>>> ~m.11 Where is the grace and charm in these births which are born out of
>>> falsehood? Gripped by 'samkalpa', you are becoming yourself a stupid.
>>>
>>> ~vlm.11. Knowing yourself as nothing, why do you think of your birth and
>>> your pleasures here? You are deluded in vain by the vanity of your desires.
>>>
>>> जातः असि *you have been born of this* = कुतः जन्म-विलास.तः *why, out.of
>>> birth and manifestation *= व्यर्थम् एव अवमूढः असि *quite uselessly are
>>> you confused *= संकल्प-वशतः स्वतः *because of your own Conception lof
>>> self? *
>>>
>>>
>>>
>>>
>>> mA saMkalpaya saMkalpam bhAvam bhAvaya mA sthitau |
>>>
>>> एतावता_एव भावेन भव्य: भवति भूतये ॥४।५४।१२॥
>>>
>>> etAvatA_eva bhAvena bhavya: bhavati bhUtaye ||12||
>>>
>>> .
>>>
>>>
>>> bhAvam bhAvaya mA – *do not feel a Feeling* =
>>>
>>> sthitau etAvatA_eva bhAvena – *whatever the state of feeling* =
>>>
>>> bhavya: bhavati – *will become, coming *
>>>
>>> bhUtaye *– into being... *
>>> ~m.12 Do not indulge in 'samkalpas', ideations and mental resolves. Do
>>> not keep on thinking and feeling fancifully. One becomes prosperous by such
>>> kinds of feelings.
>>>
>>> ~sv.12 Do not entertain ideas. Do not hold onto the notion of your
>>> existence. For it is only by these that the future comes into being.
>>>
>>> ~vlm.12. Do not entertain your desires, nor think of anything which is
>>> nothing; it is by your living in this manner, that you may be wise and
>>> happy.
>>>
>>>
>>>
>>> संकल्प-नाश-यत्नेन न भयान्य्_अनुगच्छति ।
>>>
>>> saMkalpa-nAza-yatnena na bhayAny_anugacchati |
>>>
>>> भावना-अभाव-मात्रेण संकल्प: क्षीयते स्वयम् ॥४।५४।१३॥
>>>
>>> bhAvanA-abhAva-mAtreNa saMkalpa: kSIyate svayam ||13||
>>>
>>> .
>>>
>>> Concepts** = *
>>>
>>> na bhayAni_anugacchati *- x = *
>>>
>>> bhAvanA-abhAva-mAtreNa *- x = *
>>>
>>> saMkalpa*: *kSIyate svayam - *merely by the absence of *bhAvanA = *
>>>
>>> saMkalpa*: *kSIyate svayam -* the samkalpa destroys itself. *
>>> ~vwv.1945/13 By the effort in (bringing about) the destruction of
>>> imagination, one does not seek (or arrive at) fears (or dangers). By the
>>> mere absence of thought, imagination is destroyed of its own accord.
>>>
>>> ~m.13 By annihilating 'samkalpas', a person (moves towards consciousness
>>> ether) becomes fearless. 'samkalpas' will decline by the absence of
>>> thoughts and ideations.
>>>
>>> ~sv.13 There is no cause for fear in the destruction of all ideation.
>>>
>>> ~vlm.13. Try to relinquish your desire, and you will evade all
>>> difficulties; and cease to think of anything, and your desire for it will
>>> disappear of itself.
>>>
>>>
>>>
>>> सुमन:-पल्लव-आमर्दे किम्.चिद्_व्यतिकरो भवेत् ।
>>>
>>> sumana:-pallava-Amarde kim.cid_vyatikaro bhavet |
>>>
>>> सुसाध्यो भाव-मात्रेण न तु संकल्प-नाशने ॥४।५४।१४॥
>>>
>>> susAdhya:_ bhAva-mAtreNa na tu saMkalpa-nAzane ||14||
>>>
>>> .
>>>
>>>
>>> kim.cit vyatikara: bhavet *- x = *
>>>
>>> su.sAdhya: bhAva-mAtreNa *- x = *
>>>
>>> na tu saMkalpa-nAzane *- x. *
>>> #mRd #Amarda-: crushing, handling roughly, MBh.; pressing, squeezing,
>>> KSS.
>>>
>>> ~m.14 There is some labour in squeezing a tender leaf. But in driving
>>> out thoughts (and thus dissolving samkalpas) there is not even that much
>>> difficulty.
>>>
>>> ~vlm.14. Even the crushing of a flower is attended with some effort, but
>>> it requires no effort to destroy your desire, which vanishes of itself for
>>> want of its thought.
>>>
>>> ~sv.14 When there is no thought, notion or ideation ceases.
>>>
>>> reciprocal • #*vyatikara:* - reciprocity, reciprocal action or relation
>>> disturbance y2018.042] -• (ifc.) taking to, accomplishing, performing •
>>> incident, opportunity • misfortune, accident, fatality • destruction, end
>>> •• blending together, mixture mbh •• a confusing (or striking) resemblance
>>>
>>>
>>> पुष्प-आक्रान्तौ कर-स्पन्द-यत्न: पुत्र_उपयुज्यते ।
>>>
>>> puSpa-AkrAntau kara-spanda-yatna: putra_upayujyate |
>>>
>>> तद्_अपि_उपकरोति_अस्मिन्_असंकल्प-परिक्षये ॥४।५४।१५॥
>>>
>>> tad_api_upakaroti_asmin_asaMkalpa-parikSaye ||15||
>>>
>>> .
>>>
>>> puSpa-AkrAntau kara-spanda-yatna: putra_upayujyate x
>>>
>>> tad_api_upakaroti_asmin_asaMkalpa-parikSaye
>>>
>>> ~m.15 My son, to pluck a flower the movement of hand is involved. In
>>> dissolution of 'samkalpa', even that effort is absent.
>>>
>>> ~sv.15 My son, it is easier to cease to entertain notions, than it is to
>>> crush a flower that lies on the palm of your hand.
>>>
>>> ~vlm.15. You have to expand the palm of your hand, in laying hold of a
>>> flower; but you have nothing to do in destroying your frail and false
>>> desire.
>>>
>>>
>>>
>>> संकल्प: येन हन्तव्य:_तेन भाव-विपर्ययात् ।
>>>
>>> अपि_अर्धेन निमेषेन लीलया_एव निहन्यते ॥४।५४।१६॥
>>>
>>> saMkalpa: yena hantavya:_tena bhAva-viparyayAt |
>>>
>>> api_ardhena nimeSena lIlayA_eva nihanyate ||16||
>>>
>>>
>>> *in **one by whom a Concept is to be destroyed*
>>>
>>> *: *
>>>
>>> *when the opposite state is felt by him *
>>>
>>> *even for half a moment *
>>>
>>> *very easily it meets destruction. *
>>> ~vwv.1946/16 By whom imagination is to be destroyed, it is overcome by
>>> him with ease even in half the twinkling of the eye, through the absence of
>>> thought (or feeling).
>>>
>>> ~sv.16-17-18 The latter demands effort; the former is effortless.
>>>
>>> ~vlm.16. He that wants to destroy his desire, can do it in a trice, by
>>> forgetting the thought of his desired object.
>>>
>>> ~m.16 By a surprise dispersion of the meaning of the feelings and
>>> resolutions, the disposition of the 'samkalpa' get reversed and so the
>>> 'samkalpa' gets killed for a moment in a strage manner.
>>>
>>> the opposite opinion • svapna-v°, the opp of sleep, state of being awake •
>>> saMdhi-viparyayau, peace and its opposite i.e. war •
>>> #viparyaye, #viparyena ind. and #viparyayAt ind. in the opposite case,
>>> otherwise).
>>>
>>> be destroyed = *tena bhAva-viparyayAt - *from an opposing feeling/state
>>> by him = *api_ardhena nimeSena - *even in half a moment = *lIlayA_eva
>>> nihanyate - *very easily it meets destruction. *
>>>
>>>
>>> भाव-मात्र=उप.संपन्ने स्व.आत्मनि स्थितिम् आगते ।
>>>
>>> साध्यते यद्_असाध्यम् तत्_कस्य स्यात्_किम् इव_अङ्ग ते ॥४।५४।१७॥
>>>
>>> bhAva-mAtra=upa.saMpanne sva.Atmani sthitim Agate |
>>>
>>> sAdhyate yad_asAdhyam tat_kasya syAt_kim iva_aGga te ||17||
>>>
>>> .
>>>
>>>
>>> sva.Atmani *- in own-self = *
>>>
>>> sthitim Agate *- when come to the state = *
>>>
>>> sAdhyate yat *- x = *
>>>
>>> a-sAdhyam tat *- x = *
>>>
>>> kasya syAt kim iva aGga te *- x. *
>>> ~m.17 They, who abide in the self, can achieve even the impossible even
>>> if an iota of feeling or 'samkalpa' arises in them. What else can happen
>>> when such people are concerned?
>>>
>>> ~vlm.17. The thoughts being repressed from other objects, and fixed in
>>> the Supreme Spirit, will enable one to do what is impossible for others to
>>> effect.
>>>
>>> ~sv.16-17-18 The latter demands effort; the former is effortless.
>>>
>>>
>>>
>>> संकल्पेन_एव संकल्पम् मनसा स्वमनस् मुने ।
>>>
>>> saMkalpena_eva saMkalpam manasA svamanas mune |
>>>
>>> छित्त्वा स्वात्मनि तिष्ठ त्वम् किम् एतावति दुष्करम् ॥४।५४।१८॥
>>>
>>> chittvA svAtmani tiSTha tvam kim etAvati duSkaram ||18||
>>>
>>> .
>>>
>>>
>>> *by a Concept a Concept is destroyed *
>>>
>>> *:*
>>>
>>> *by Mind your.own Mind, muni, is shattered*
>>>
>>> *you *
>>>
>>> *should rest in your.own Self*
>>>
>>> *:*
>>>
>>> *what's difficult about this*
>>>
>>> *?*
>>> ~vwv.1944 Sage! Having cut (or destroyed) imagination by imagination
>>> alone and the mind by one's own mind, you abide in your own self. What
>>> difficulty is there in just so much?
>>>
>>> Concept* = manasA svamanas mune - *by *manas Mind, muni, your own Mind*
>>> = chittvA - *having divided/fragmented* = svAtmani tiSTha tvam - *rest
>>> you in your ownSelf* = kim etAvati duSkaram - *what's difficult about
>>> this? *
>>>
>>> *~vlm.18. Kill your desire by desiring nothing, and turn your mind from
>>> yourself.*
>>>
>>>
>>>
>>>
>>> संसार-दु:खम् अखिलम् मूलाद्_अपि महामते ॥४।५४।१९॥
>>>
>>> upazAnte hi saMkalpe upazAntam idam bhavet |
>>>
>>> saMsAra-du:kham akhilam mUlAd_api mahAmate ||19||
>>>
>>> .
>>>
>>> upazAntam idam bhavet - *this becomes peaceful* = saMsAra-du:kham
>>> akhilam *- all the sorrows of **saMsAra = *mUlAt_api mahAmate - *even
>>> from the root, great thinker.*
>>> ~vwv.1943/19 Wise One! When imagination has ceased, all this suffering
>>> of the world would indeed be extinguished even from the root.
>>>
>>> ~m.19 When 'samkalpa' subsides only, this world subsides. Along with it
>>> the entire world of sorrows.
>>>
>>> ~vlm.19. Our desires being quieted, all worldly cares come to a stand
>>> still, and all our troubles are put to a dead lock.
>>>
>>> ~sv.19 When thus all notions cease, there is great peace, and sorrow is
>>> destroyed to its very root.
>>>
>>> = upazAntam idam bhavet - *this becomes peaceful* = saMsAra-du:kham
>>> akhilam *- all the sorrows of **saMsAra = *mUlAt_api mahAmate - *even
>>> from the root, great thinker.*
>>>
>>>
>>> संकल्प: हि मनस् जीव:_चित्तम् बुद्धि: सवासना ।
>>>
>>> नाम्ना_एव_अन्यत्वम् एतेषाम् न_अर्थेन_अर्थविदाम् वर ॥४।५४।२०॥
>>>
>>> saMkalpa: hi manas jIva:_cittam buddhi: savAsanA |
>>>
>>> nAmnA_eva_anyatvam eteSAm na_arthena_arthavidAm vara ||20||
>>>
>>> .
>>>
>>>
>>> buddhi*: *sa.vAsanA x *the intellect conditioned by vAsanA.Tracks = *
>>>
>>> nAmnA_eva_anyatvam eteSAm na_arthena *- x = *
>>>
>>> arthavidAm vara *- x. *
>>> ~m.20 O man of understanding, 'samkalpa' is mind. It is Siva, it is the
>>> basic mental consciousness and vāsana-tainted 'buddhi'. The difference
>>> between these is merely in name and not substantial.
>>>
>>> ~vlm.20. Our wishes constitute our minds, hearts, lives, understandings
>>> and all our desiderative faculties; all which are but different names for
>>> the same thing without any difference in their signification.
>>>
>>> ~sv.20-23 For everything in this universe is but an idea, a notion, a
>>> Concept: it has different names like the mind, the living soul or jiva,
>>> intelligence and conditioning there are no real substances corresponding to
>>> these words.
>>>
>>>
>>>
>>> संकल्पनाद्_ऋते न_इह किम्.चिद्_एव_अस्ति कुत्र.चित् ।
>>>
>>> saMkalpanAt_Rte na_iha kim.cit_eva_asti kutra.cit |
>>>
>>> तम् एव हृदयाच्_छिन्धि किम् एतत् परिशोचसि ॥४।५४।२१॥
>>>
>>> tam eva hRdayAt_chindhi kim etat parizocasi ||21||
>>>
>>> .
>>>
>>>
>>> *there is nothing at-all here wherever*
>>>
>>> *:*
>>>
>>> *only sever it from your Heart & what is there to grieve about*
>>>
>>> *?*
>>>
>>>
>>> यथा_एव_इदम् नभ: शून्यम् जगत्-शून्यम् तथा_एव हि ।
>>>
>>> असन्मय-विकल्पोत्थे उभे एते तते यत: ॥४।५४।२२॥
>>>
>>> yathA_eva_idam nabha: zUnyam jagat-zUnyam tathA_eva hi |
>>>
>>> asanmaya-vikalpotthe ubhe ete tate yata: ||22||
>>>
>>> .
>>>
>>>
>>> jagat zUnyam tathA_eva hi *- the world is empty too + *
>>>
>>> asanmaya-vikalpa-utthe - *x* =
>>>
>>> ubhe ete tate yata: - *x*.