fm6068 2.oc10 FOUR TYPES OF mauna SILENCE .z31

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Oct 10, 2017, 9:22:48 PM10/10/17

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fm6068 2.oc10 FOUR TYPES OF mauna SILENCE .z31

https://www.dropbox.com/s/50exf0vvpfbxh9w/fm6068%202.oc10%20FOUR%20TYPES%20OF%20mauna%20SILENCE%20.z31.docx?dl=0

Oॐm

After advising #rAma (at the end of the previous Canto) to avoid technical terms...

THE FOUR TYPES OF MAUNA SILENCE

vasiShTha said—

01|o/

सुषुप्त.मौन-वान् भूत्वा त्यक्त्वा चित्त-विलासिताम् ।

suSupta.mauna-vAn_bhUtvA tyaktvA citta-vilAsitAm |

कलनामल-निर्मुक्तस् तिष्ठ .अवष्टब्ध.तत्-पद: ॥१॥

kalanÂmala-nirmuktas_tiSTha_avaSTabdha.tat-pada: ||6|68|01||

सुषुप्त.मौन-वान् भू.त्वा

sleep.silence-ful having.become,

त्यक्त्वा चित्त-विलासिताम्

having-forsaken Ur Affective play,

कलन्Âमलनिर्मुक्तः - कलना.मल / कलना.अमल निर्मुक्तः

free of imagining the pure o&r impure – fuzzy Â, an Âmbiguity – having tired of making such distinctions ... तिष्ठ अवष्टब्ध-तत्.पदः rest.firmly as the That-state.

~sv.1 VASISTHA continued: O Rama, remain for ever, firmly established in that state of utter freedom from movement of thought, resorting to the silence of deep sleep.

~vlm.1. VASISHTHA said:—Ráma remain as taciturn as in your silent sleep, and shun at a distance the musings of your mind; get rid of the vagaries of your imagination, and

remain firm in the state Brahma.

* सुषुप्त.मौन-वान् भू.त्वा sleep.silence-ful having.become, त्यक्त्वा चित्त-विलासिताम् having-forsaken his Affective play, कलन्Âमलनिर्मुक्तः - कलना.मल / कलना.अमल निर्मुक्तः free of imagining the pure o&r impure – fuzzy Â, an Âmbiguity – having tired of making such distinctions ... तिष्ठ अवष्टब्ध-तत्.पदः rest.firmly as the That-state.

rAma said–

02|Ø

वाङ्-मौनम् अक्ष-मौनम् च काष्ठ-मौनम् च वेद्म्य् .अहम् ।

vAG-maunam akSa-maunam ca kASTha-maunam ca vedmi_ aham |

सुषुप्त-मौनम् मौनेश ब्रह्मन् ब्रूहि किम् उच्यते ॥२॥

suSupta-maunam mauneza brahman brUhi kim ucyate ||02||

vAG-maunam - silence of speech =

akSa-maunam ca – and silence of the senses =

kASTha-maunam ca - and the silence of a block of wood =

vedmi_ aham – I know.about =

suSupta-maunam – the silence of Sleep =

mauneza brahman – o Lord of Silence brAhmaNa, =

brUhi kim ucyate – tell me what that is called.

~sv. ... the rigid silence of extreme asceticism.

~vlm.2. ... the muteness ef a block of wood ....

*jd.2 - vAG-maunam - silence of speech = akSa-maunam ca – and silence of the senses = kASTha-maunam ca - and the silence of a block of wood = vedmi_ aham – I know.about = suSupta-maunam – the silence of Sleep = mauneza brahman – o Lord of Silence brAhmaNa, = brUhi kim ucyate – tell me what that is called.

vasiSTha said–

द्विविध: प्रोच्यते राम मुनिर् मुनि-वरैर् इह । एक: काष्ठ-तपस्वी स्याज्_जीवन्मुक्तस् तथा_इतर: ॥३॥

dvividha: procyate rAma munir_muni-varair_iha | eka: kASTha-tapasvI syAj_jIvanmuktas_tathA_itara: ||3||

in this regard by his peers, rAma, there are said.to.be two types of muni:

one would be the wooden ascetic, the other someone Living.Free

अभावितायाम् शुष्कायाम् क्रियायाम् बद्ध-निश्चय: ।

हठाज्_जित.इन्द्रिय-ग्रामे मुनि: स्यात् काष्ठ-तापस: ॥४॥

abhAvitAyAm zuSkAyAm kriyAyAm baddha-nizcaya: |

haThAj_jita.indriya-grAme muni: syAt_kASTha-tApasa: ||04||

~sv.4 The former forcibly restrains his senses and engages himself in dry (devoid of wisdom) kriyas (activities) with fanaticism.

~vlm.4. The wood like devotee is that austere ascetes, who is not

meditative in his mind, and is firmly employed in the discharge

of the rigorous rites of religion; he practises the painfull

restraints of his bodily organs, and remains speechless as a

wooden statue.

05|o/

यथाभूतम् इदम् बुद्ध्वा भाविता-Aत्मा-Aत्मनि स्थित: ।

लोकोपमो ऽपि तृप्तो ऽन्तर् य: स मुक्त-मुनि: स्मृत: ॥५॥

yathAbhUtam idam buddhvA bhAvitAtmAtmani sthita: |

lokopama:_ api tRpta:_ antar ya: sa* mukta-muni: smRta: ||05||

yathAbhUtam idam buddhvA x

bhAvitA-AtmA-Atmani sthita: - x =

lokopama:_ api tRpta:_ antar x

ya: sa mukta-muni: smRta: - x =

~sv.5 The liberated sage, on the other hand, knows what is what (the truth as truth and the unreal as unreal), he is endowed with self-knowledge and yet he behaves as any ordinary person here.

~vlm.5. The other kind of living liberated Yogi is one, who looks

at the world over as before (with his usual unconcern); who

delights in his meditation of the soul, and passes as any ordinary

man without any distinctive mark of his religious order

or secular rank.

06|o/

एतयोर् यो भवेद् भाव: शान्तयोर् मुनि-नाथयो: ।

चित्त निश्चय-रूपात्मा मौन-शब्देन स स्मृत: ॥६॥

etayor yo bhaved bhAva: zAntayor muni-nAthayo: |

citta nizcaya-rUpAtmA mauna-zabdena sa smRta: ||06||

~sv.6 What is regarded as silence or mouna is based on the nature and the behaviour of these munis.

~vlm.6. The coudition of these two orders of saintly and holy

men, which is the fixedness of their minds and sedateness of

their souls, is what passes under the title of taciturnity and

saintliness (maura[~] and muni), (who hold their tongue and their

peace, and walk subsilentio and incognito on earth).

07|Ø

चतुष्-प्रकाराम् आहुः_तम् मौनम् मौन.विदो जना: ।

catuS-prakArAm Ahu:_tam maunam mauna.vido janA: |

वाक्.मौनम् अक्ष.मौनम् च काष्ठम् सौषुप्तम् एव च ॥६।६८।७॥

vAk.maunam akSa.maunam ca kASTham sauSuptam eva ca ||6|68|7||

there are 4 sorts of mauna.Silence

according.to those who know about such things

silence of Speech

silence of the senses

rigid silence

and also the silence of dreamless Sleep

~sv. ... (3) violent restraint ... ???

* the Rigid (kaSTha, wooden) state of yoga

becomes the Stone State of the wise, which we will meet next year)

* चतुष्-प्रकाराम् Of four sorts आहुः_तम् मौनम् they call that Mauna Silence, मौन.विदः जनाः people who know about silence, वाक्.मौनम् Speech-Silence, अक्ष.मौनम् च eye/Sense-Silence, - *akSan in comp. may include all the senses काष्ठम् Wooden, सौषुप्तम् एव च and also Sleeping.

08|o/

वाङ्-मौनम् वचसाम् रोधो_ बलाद्_इन्द्रिय-निग्रह: ।

अक्ष-मौनम् परित्यागश्_चेष्टानाम् काष्ठ-संज्ञकम् ॥८॥

vAG-maunam vacasAm rodha:_ balAt_indriya-nigraha: |

akSa-maunam parityAga:_ceSTAnAm kASTha-saMjJakam ||08||

vAG-maunam vacasAm rodha: -

oral silence is suppressed speech =

balAt - thru force =

indriya-nigraha: - sensory control =

akSa-maunam parityAga:_ceSTAnAm - organic silence forsaking the motions =

kASTha-saMjJakam - is defined as "wooden".

~vlm.8. Oral silence consists in keeping one's mouth and lips close, and the closeness of the senses implies the keeping of the members of the body under strict control; the rigorous muteness means the abandonment of all efforts, aad the sleepy silence is as silent as the grave.

मनो-मौनम् पञ्चमम् च तन् मृतौ काष्ठ-तापसे ।

mana:_ maunam paJcamam ca tan mRtau kASTha-tApase |

भावे सुषुप्त-मौन-आख्यम् जीवन्मुक्तो sनुजीवति ॥९॥

bhAve suSupta-mauna-Akhyam jIvanmukta:_ anujIvati ||9||

and Mental Silence is a fifth

that

in dead.wood austerity

in the State known as Sleep.Silence

is the Way known as Living.Free

~sv.9 There is another known as silence of the mind. However, that is possible only in one who is dead or one who practises the rigid mouna (kastha mauna) or the silence of deep sleep (susupti mauna).

~vlm.9. There is a fifth kind of dead like silence, whick occurs in the austere ascetic in his state of insensibility; in the profound meditation of the dormant Yogi, and in the mental abstraction of the living liberated.

~AS: ... this one is called काष्ठ and it is experienced only after death following hard asceticism.... When one has an experience of self, (भावे) a jivanmukta lives in "silence of deep sleep".

10|o/

त्रिषु मौन-विशेषेषु विषय: काष्ठ-तापसः।

सुषुप्त.मौन.अवस्थाताम् सा तुर्या सा.एव मुक्त.धी: ॥१०॥

triSu mauna-vizeSeSu viSaya: kASTha-tApasa: |

suSupta.mauna-avasthAtAm sA turyA sA.eva mukta.dhI: ||10||

~vlm.10. All the three prior states of reticence, occur in the austere devotee, and the sleepy or dead silence is what betakes the living liberated only.

~sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.

11|o/

"वाg.मौनम् मौनम्" इति_एतत् सिद्धम् तत् च मन: किल ।

मलिनम् जीव-बन्धाय तत्र.स्थ: काष्ठ-तापस: ॥६।६८।११॥

"vAk.maunam maunam"_iti_etat siddham tat_ca mana: kila |

malinam jIva-bandhAya tatra.stha: kASTha-tApasa: ||6|68|11||

"vAk.maunam maunam" - "Silence of speech is Silence" =

iti_etat siddham - so this is said to be =

tat_ca mana: - and that is Mind =

kila - x =

malinam jIva-bandhAya - x =

tatra.stha: x

kASTha-tApasa: - x.

* there's wordplay here

kaShTha = the yogic frozen posture

"वाक्-मौनम् मौनम्" "Speech-silence is Mauna Silence"-- इत्य् एतत् सिद्धम् so this is established (as received truth) तच् च मनः किल (and as) that too, Manas Mind alas मलिनम् जीव-बन्धाय impure to #jIva-bondage तत्र-स्थः काष्ठ-तापसः there-stood from wooden-#tapas. -11-

~vlm.11. Though speechlessness is called silence, yet it does not constitute pure reticence, in as much as the mute tongue may brood evil thoughts in the mind, whieh lead to the bondage of men.

12|Ø

अस्मत्-संस्मरणम् वा.aपि दृश्यम् वाङ्-मयम् अस्पृशन् ।

asmat-saMsmaraNam vA.api dRzyam vAG-mayam aspRzan |

अपश्यन्-न् एव पश्यन् हि काष्थ-मौनी तु तिष्ठति ॥१२॥

apazyan-n eva pazyan hi kAStha-maunI tu tiSThati ||12||

asmat-saMsmaraNam vA_api

dRzyam vAG-mayam aspRzan - x +

apazyan eva pazyan hi

kAStha-maunI tu tiSThati - x.

~vlm.12. The austere devotee continues in his reticence, without minding his own egoism, or seeing the visibles or listening to the speech of others; and seeing nothing beside him, he sees all in himself, like living fire covered under ashes.

प्रस्फुरच्-चित्त-कलनम् एतन् मौन-त्रयम् स्मृतम् । भवन्ति मौनिनस् तत्र न तज्ज्ञास् तत्.स्थ-लीलया ॥१३॥

prasphurat-citta-kalanam etat_mauna-trayam smRtam | bhavanti mauninas_tatra na tajjJAs_tat.stha-lIlayA ||13||

prasphurat-citta-kalanam

etan_mauna-trayam smRtam - x +

bhavanti mauninas_tatra

na tajjJAs_tat.stha-lIlayA - x.

~vlm.13. The mind being busy in these three states of silence, and indulging its fancies and reveries at liberty; makes munis of course in outward appearance, but there is no one, who understands the nature of God.

14|o/

न .अत्र_उपदेयताज्ञानम् एतन् मौनि.त्रये किल ।

लीलया कथितम् तेन तज्ज्ञा: कुप्यन्तु वा न.वा ॥१४॥

na_ atra_upadeyatÂjJAnam etat_ mauni.traye kila |

lIlayA kathitam tena tajjJA: kupyantu vA na.vA ||14||

na_atra_upadeyatÂjJAnam - x =

etan_mauni.traye - x =

kila - x =

lIlayA kathitam tena - x =

tajjJA: kupyantu vA na.vA - x.

~vlm.14. There is nothing of that blessed divine knowledge in any of these, which is so very desireabîe to all mankind; I vouch it freely that they are not knowers of God, be they angry at it or not as they may. (Vasishtha being a theoretic philosopher, finds fault with every kind of practical Yoga or pseudo hypnotism).

इदम् सुषुप्त-मौनम् तु जीवन्मुक्तम् इति स्थितम् ।

idam suSupta-maunam tu jIvanmuktam iti sthitam |

अपुनर्-जन्मनो जन्तो: शृणु श्रवण-भुषणम् ॥१५॥

apunar-janmano janto: zRNu zravaNa-bhuSaNam ||15||

as.for this Sleep.Silence

which exists in someone Living.Free for a person without another birth

hear something that's good to hear

~vlm.15. But this dormant or meditative sileat sage, who is liberated from all bonds and cares in his life time, is never to be born in any shape in this world, and it is interesting to know much of them as I will recite to you.

16|Ø

न .अत्र संयम्यते प्राणस् त्रि.विधो न .अपि योज्यते ।

na_atra saMyamyate prANas_tri.vidho na_api yojyate |

न_उल्लस्यन्ते न ग्लायन्ते समस्त-इन्द्रिय-संविद: ॥१६॥

na_ullasyante na glAyante samasta-indriya-saMvida: ||16||

na_atra samyamyate prANa: - here the prANa.air is not restrained =

tri.vidha: .Q.

na_api yojyate - x =

na_ullasyante - x =

na glAyante - x =

samasta-indriya-saMvida: - x.

~vlm.16. He does not require to restrain his respiration, nor needs the triple restraint of his speech; he does not rejoice at his prosperity, nor is he depressed in adversity, but preserves his equanimity and the evenness of his sensibility at all times. (He sticks to what is natural, and does not resort to anything artificial).

~sv.15-18 The silence of deep sleep is conducive to liberation. In it the prana or life-force is neither restrained nor promoted, the senses are neither fed nor starved, the perception of diversity is neither expressed nor suppressed, the mind is neither mind nor non-mind. There is no division and hence no effort at abolishing it; it is called the silence of deep sleep and one who is established in it may or may not meditate.

17|o/

नानाता-कलना_इयम् च न वल्गति न शाम्यति ।

चेतो न चेतो न .अ-चेतो न सन् न .असन् न च.इतरत् ॥१७॥

nAnAtA-kalanA_iyam ca na valgati na zAmyati |

ceto na ceto na_a-ceto na san na_asan na ca_itarat ||17||

nAnAtA-kalanA_iyam ca x

na valgati na zAmyati - x =

ceto na ceto na_a-ceto x

na san na_asan na ca_itarat - x =

~vlm.17. His mind is under the guidance of his reason, and is

neither excited by nor restrained from its fancies, it is neither

restless nor dormant, and exists as it is not in existence, (owing

to its even mindedness).

18|o/

अ-विभागम् अन्-अभ्यासम् यत् .अन्-आद्य्.अन्तम् आस्थितम् ।

ध्यायतो .अध्यायतः_च.एतत् सौषुप्तम् मौनम् उच्यते ॥१८॥

a-vibhAgam an-abhyAsam yat_an-Ady.antam Asthitam |

dhyAyata:_ adhyAyata:_ca_etat sauSuptam maunam ucyate ||18||

a-vibhAgam - x =

an-abhyAsam x

yat - what is =

an-Ady.antam Asthitam - without.begining.o&r.end extant =

dhyAyata:_ a-dhyAyata:_ca x

etat

sauSuptam maunam ucyate - is called Sleep.Silence.

~vlm.18. His attention is neither divided nor pent up, but

fixed in the infinite and eternal one, and his mind cogitates

unconfined the nature of things. Such a one is said to be the

sleeping silent sage.

19|Ø

यथाभूतम् इदम् बुद्ध्वा जगन् नानात्व-विभ्रमम् ।

yathAbhUtam idam buddhvA jagat_nAnAtva-vibhramam |

यथास्थ्हितम् अ-संदेहम् सौषुप्तम् मौनम् एव तत् ॥१९॥

yathAsthhitam a-saMdeham sauSuptam maunam eva tat ||19||

~vlm.19. He who knows the world as it is, and is not led to error

by its deluding varieties, and whoso scans everything as it is

without being led to scepticism, is the man that is styled the

sleeping silent sage.

~sv.19-24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.

n|o/

अन्.एक-संविद्=रूप-आत्मा शिवेन_इव_इदम् आततम् ।

इत्य्_आस्थितम् अनन्तम् यत् सौषुप्तम् मौनम् उच्यते ॥२०॥

an.eka-saMvid=rUpa-AtmA zivena_iva_idam Atatam |

iti_ Asthitam anantam yat sauSuptam maunam ucyate ||20||

an.eka-saMvid=rUpa-AtmA - x =

zivena_iva - as.if by *shiva =

idam Atatam - this is outspread =

iti Asthitam anantam - such a boundless existent =

yat sauSuptam - which is a state of Sleep =

maunam ucyate - is called mauna.Silence.

~vlm.20. He who relies his faith and trust, on the one endless and ever felicitous Siva, as the aggregate of all knowledge, and the displayer of this universe, is the one who is known as the sleeping silent sage.

Øtt.#mauna

21|o/

आकाशम् न.एव च.आकाशम् सर्वम् अस्ति च न .अस्ति च ।

इति चित्तम् समम् शान्तम् यत् तन् मौनम् सुषुप्तवत् ॥२१॥

AkAzam na.eva ca_AkAzam sarvam asti ca na_asti ca |

iti cittam samam zAntam yat_tan maunam suSuptavat ||21||

"altho AkAsha.Space

is not

yet all Space

is & is not"

such a peacefully equal Affection is the Silence of Sleep

~vlm.21. He who sees the vacuum as the plenum, and views this all omnium as the null and nullum; and whose mind is even and tranquil, is the man who is called the sleeping silent sage.

22|o/

सर्व.शून्यम् निरालम्बम् शान्ति-विज्ञप्ति=मात्रकम् ।

न सन् न .अ.सद्_इति यस्याम् आसितम् मौनम् उत्तमम् ॥६।६८।२२॥

sarva.zUnyam nirAlambam zAnti-vijJapti=mAtrakam |

na san_na_a.sad_iti yasyAm Asitam maunam uttamam ||6|68|22||

sarva.zUnyam - all-empty =

nirAlambam zAnti-vijJapti=mAtrakam |

na san_na_a.sad_iti yasyAm Asitam maunam uttamam

निरालम्बम्

unsupported

शान्ति-विज्ञप्ति=मात्रकम्

it is the peace-revealing=element

न सत् न .अ-सत् इति यस्याम् आसितम्

whose base

neither beingSo nor not-beingSo,

मौनम् उत्तमम् is perfect Mauna Silence. -22-

~vlm.22. Again he who views the universe as neither reality nor unreality either, but all an empty vacuum and without a substratum, but full of peace and divine wisdom, is said to be in the best state of his taciturnity.

23|o/

भाव-अभाव-दशा.देश-विशेषैर् वितत.उत्थितै: ।

संविदो यद् अन्-आभासस् तन् मौनम् परमम् विदु: ॥२३॥

भाव-अभाव-दशा.देश-विशेषैर् वितत.उत्थितै: ।

bhAva-a.bhAva-dazA.deza-vizeSai:_ vitata_utthitai: |

संविदो यद् अन्-आभासस् तन् मौनम् परमम् विदु: ॥२३॥

saMvida: yat_anAbhAsa:_ tat_ maunam paramam vidu: ||23||

bhAva-a.bhAva-dazA.deza-vizeSai: - x =

vitata_utthitai: saMvida: x

yat_anAbhAsa: x

tat

maunam paramam vidu: - x =

~vlm.23. The mind that is unconscious of the effects, of the different states of its prosperity and adversity and of its plenty and wants, is said to rest in its highest state of rest and quiet.

24|o/

अत्यन्त-समता.एव .अन्तश्_चेतसा .अ.वृत्ति-रूपिणा ।

यद् .अन्-आवर्तनम् संविद्-वृत्तेस् तन् मौनम् अक्षयम् ॥२४॥

atyanta-samatA.eva_antaz_cetasA_a.vRtti-rUpiNA |

yad_an-Avartanam saMvid-vRttes_tan_maunam akSayam ||24||

*jd.24 - atyanta-samatA.eva - only boundless Equality =

anta: - within =

cetasA_a.vRtti-rUpiNA - thru Conscious affection without changeful form =

yad_an-Avartanam saMvid-vRtte: - which is without the stirring of thoughtful awareness =

tan_maunam akSayam - that is changeless Silence.

~vlm.24. That perfect equanimity of the mind and evenness of temper, whkh is not liable to change or fluctuation; with a clear conscience and unflincing self-consciousness, are the source of an unimpairing reticence.

*jd.24 - atyanta-samatA.eva - only boundless Equality = anta: - within = cetasA_a.vRtti-rUpiNA - thru Conscious affection without changeful form = yad_an-Avartanam saMvid-vRtte: - which is without the stirring of thoughtful awareness = tan_maunam akSayam - that is changeless Silence.

अत्यन्तमसतैवान्तश्चेतसाऽवृत्तिरूपिणा ।

यदनावर्तनं संविद्वृत्तेस्तन्मौनमक्षयम् ।। २४

VA - I see two parts which I cannot connect :o//

endless ends only by nonexistent mind of the nature of movement.

that is eternal silence which is unperturbed by cit-movement

(संविद्-वृत्तेस् ?)

AS:
संवित्+वृत्ति means the course of knowledge/awareness.
The verse says that no variations (illusions) in the course of awareness is the eternal (stable) silence.
The first line is describing the lack of variations (अनावर्तनम्) as being present in spite of the inner mind involved in non existent objects and not having a definite course (अवृत्तिरूपिणा).

25|o/

न .अहम् अस्मि न च .अन्यो ऽस्मि न मनो न च मानसम् ।

इति संविद् .अ-संवित्तिर् अ-विच्छिन्न-अति.मौनिता ॥२५॥

na_aham asmi na ca_anya:_ asmi na mano na ca mAnasam |

iti saMvid_a-saMvittir_a-vicchinna-ati.maunitA ||25||

na_aham asmi - not I am =

na ca_anya: asmi - nor too another am =

na mano - not Mind =

na ca mAnasam - nor too the mindful =

iti

saMvid_a-saMvittir_a-vicchinna-ati.maunitA

~vlm.25. The consciousness that I am nothing, nor is there anything

besides; and that the mind and its thoughts, are no other

in reality (than fictions of the intellect); is the real source

of taciturnity.

~sv.25-26 That state in which one knows "There is na:_ aI', nor another, no mind nor anything derived from the mind", in which one knows "'I' is but an idea in this universe, and it is really pure existence" — that is known as the silence of deep sleep.

26|o/

अहम् अस्मि जगन् यस्मिन् स्वस्ति शब्दार्थ-मात्रकम् ।

सत्तासामान्यम् एव_इति सौषुप्तम् मौनम् उच्यते ॥२६॥

aham asmi jagan_yasmin svasti zabdArtha-mAtrakam |

sattAsAmAnyam eva_iti sauSuptam maunam ucyate ||26||

~vlm.26. The knowledge that the ego pervades this universe,

which is the representation of the "one that is"; and whose

essence is displayed equally in all things, is what is meant by

the state of sleepy silence, (i.e. the man that has known this

grand truth, remains dumb and mute and has nothing to say).

अहमस्मि जगत्यस्मिन्स्वस्ति शब्दार्थमात्रकम् ।

सत्तासामान्यमेवेति सौषुप्तं मौनमुच्यते ।। २६

VA - I am the substratum of this world, present equially as the nature

of all objects, -

such understanding is called the silence of the deep sleep.

AS:
The silence of deep sleep is said to be the awareness that "I am in this world only represented by commonality of all existence and representing the meaning of the word स्वस्ति - blessed!

यस्मात् संविदम् एव स्यात् स्व-अन्य-आदि-कलना कुत: ।

अनन्तम् एव सौषुप्तम् सर्वम् मौनम् अतस् ततम् ॥२७॥

yasmAt saMvidam eva syAt sva-anya-Adi-kalanA kuta: |

anantam eva sauSuptam sarvam maunam atas_tatam ||27||

~vlm.27. Now as it is the consciousness which constitutes all

and everything, how can you concieve your distinction from

others, who are actuated by the same power, dwelling alike in

all? It is this knowledge[~l added] which is called the ever lasting sleep,

and forms the ground work of every kind of silence.

~sv.27-31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?

सुषुप्त-मौनम् एव_इदम् अनन्तत्वात् प्रबोधवत् ।

तुर्यम् एव .अ.मलम् विद्धि तुर्यातीतम् अथ .अपि च ॥२८॥

suSupta-maunam eva_idam anantatvAt_prabodhavat |

turyam eva_a.malam viddhi turyAtItam atha_api ca ||28||

suSupta-maunam eva_idam - x =

anantatvAt_prabodhavat - x =

turyam eva_a.malam viddhi - x =

turyAtItam atha_api ca - x.

~vlm.28. This is the silence of profound[~ typo? f changed to p] sleep, and because it is an endless sleep in the ever wakeful God, this sleep is alike to waking. Know this as the fourth stage of Yoga, or rather a stage above the same.

~sv.27-31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?

सौषुप्त-एक-समाधानस् तथा तुर्य-सामाधिक: ।

तुर्यातीत-समाधिर् वा जाग्रत्य् .अपि भवन्ति वै ॥२९॥

sauSupta-eka-samAdhAnas_tathA turya-sAmAdhika: |

turyAtIta-samAdhir_vA jAgrati_ api bhavanti vai ||29||

sauSupta-eka-samAdhAna: - x =

tathA - x =

turya-sAmAdhika: - x =

turyAtIta-samAdhi: vA - x =

jAgrati api bhavanti vai - x.

~vlm.29. This profound trance is called hypnotism or the fourth state of entranced meditation; and the tranquility which is above this state, is to be had in one's waking state.

~sv.27-31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?

तुर्य-स्थ एव सकल-अमल-शान्ति-वृत्तिर्

जाग्रत्य् .अपि व्यवहरन् निपुणम् समन्तात् ।

नित्यम् स-देह उत वा .अपि वि-देह एव

ब्रह्मन् नभोभवत एव किल .अस्ति साधो ॥३०॥

turya-stha eva sakala-amala-zAnti-vRttir

jAgrati_ api vyavaharan_nipuNam samantAt |

nityam sa-deha uta vA_api vi-deha eva

brahman_nabhobhavata eva kila_asti sAdho ||30||

~vlm.30. He that is situated in his fourth stage of yoga, has a

clear conscience and quiet pence attending on him. This is practicable

by the adept even in his waking state, and is obtainable

by the righteous soul, both in its embodied as well as disembodied

states.

~sv.27-31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?

ओम् इति_उदस्त-भव-वासनम् एकम् आस्स्व -

न त्वम् न च .अहम् अपि न .अन्यत् इह .अस्ति सत्यम् -

सर्वम् च विद्यते इति_इह कला-अन्तर-आभम् -

ज्ञः_तिष्ठ चित्-गगन-कोश-कला-एक-निष्ठ: - x -३१- -

om iti_udasta-bhava-vAsanam ekam Assva -

na tvam na ca_aham api na_anyat_iha_asti satyam -

sarvam ca vidyate iti_iha kalA-antara-Abham -

jJa:_tiSTha cit-gagana-koza-kalA-eka-niSTha: - x -31- -

~vlm.31. Yes, O Ráma! Be you desirous to be settled in this

state, and know that neither I or you nor any other person is

any real being in this world, which exists only as a reflexion of

our mind, and therefore the wise man should rely only in the

bosom of the vacuous intellect, which comprehends all things

in it.

~sv.27-31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?

oॐm

DAILY READINGS wd 11October

fm6069 2.oc11-12 Mind and the prANa.Airs .z61

https://www.dropbox.com/s/tjyw1fbfi5ak3nw/fm6069%202.oc11-12%20Mind%20and%20the%20prANa.Airs%20.z61.docx?dl=0

fm7164 3.oc11 Nothing Becomes .z11

https://www.dropbox.com/s/3hnn70uklbn0k1y/fm7164%203.oc11%20Nothing%20Becomes%20.z11.docx?dl=0

fm3113 1.oc09..11 Nescience and Illusion .z67

https://www.dropbox.com/s/jm1o2tn6jcwnlkt/fm3113%201.oc09..11%20Nescience%20and%20Illusion%20.z67.docx?dl=0

Group Page

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Complete YVFiles

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

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

Wordviewer is a free tool from Microsoft

that permits proper formatting

if you are not a Word user

downloadable at

https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0

+++

fm6068 2.oc10 FOUR TYPES OF mauna SILENCE .z31.docx

Jiva Das

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Oct 11, 2021, 8:01:07 AM10/11/21

to yoga vasishtha

FM6068 FOUR TYPES OF MAUNA SILENCE 2.OC10 .z31

https://www.dropbox.com/s/50exf0vvpfbxh9w/fm6068%202.oc10%20FOUR%20TYPES%20OF%20mauna%20SILENCE%20.z31.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0

Oॐm

After advising Raama (at the end of the previous Canto) to avoid technical terms...

FM.6.68

THE FOUR TYPES OF MAUNA SILENCE

VASISHTHA said—

सुषुप्त.मौनवान् भूत्वा त्यक्त्वा चित्त.विलासिताम् ।

suSupta.maunava.an bhUtvA tyaktvA citta.vilAsitA.m |

कलनामल.निर्मुक्तः तिष्ठ अवष्टब्ध.तत्.पदः ॥६।६८।१॥

kalanAmala.nirmukta: tiSTha avaSTabdha.tat.pada: ||6|68|1||

~*maunava.quiet

kalanAmala*

avaSTabdha*.

suSupta.fast.asleep.maunava.an bhUtvA.having.become / tyaktvA.having.abandoned/given.up citta.Affective.mind.vilasita.shining/sporting.m = kalanAmala*.nirmukta.unbound/delivered/escaped/rescued\molting: \ tiSTha.rest/remain avaSTabdha*.

tat.that.one.pada.condition/happening:

सुषुप्त.मौन.वान् भू.त्वा

sleep.silence.ful having.become,

त्यक्त्वा चित्त.विलासिताम्

having.forsaken Ur Affective play,

कलन्Âमलनिर्मुक्तः . कलना.मल / कलना.अमल निर्मुक्तः

free of imagining the pure o&r impure – fuzzy Â, an Âmbiguity – having tired of making such distinctions ...

rest.firmly as That state

*sv.1 VASISTHA continued: O Rama, remain for ever, firmly established in that state of utter freedom from movement of thought, resorting to the silence of deep sleep.

*vlm.1. VASISHTHA said:—Ráma remain as taciturn as in your silent sleep, and shun at a distance the musings of your mind; get rid of the vagaries of your imagination, and

remain firm in the state Brahma.

RAAMA said–

वाक्.मौनम् अक्ष.मौनम् च काष्ठ.मौनम् च वेद्मि अहम् ।

vAk.mauna.m akSa.mauna.m ca kASTha.mauna.m ca vedmi aha.m |

सुषुप्त.मौनम्, मौनेश, ब्रह्मन् ब्रूहि किम् उच्यते ॥६।६८।०२॥

suSupta.maunam, mauneza, brahman brUhi kim ucyate ||6|68|2||

Quietness of speech & quiet of the senses & the silence of a block of wood

I know.about:

but hey Braahmana, Lord of Silence,

tell me what is said about the silence of Sleep

*sv. ... the rigid silence of extreme asceticism.

*vlm.2. ... the muteness ef a block of wood ....

*jd.2 . vAG.mauna.m . silence of speech = akSa.mauna.m ca – and silence of the senses = kASTha.mauna.m ca . and the silence of a block of wood = vedmi aha.m – I know.about = suSupta.mauna.m – the silence of Sleep = mauneza brahman – o Lord of Silence brAhmaNa, = brUhi kim ucyate – tell me what that is called.

VASISHTHA said—

द्विविधः प्रोच्यते राम मुनिः मुनि.वरैः इह ।

dvividha: procyate rAma muni: muni.vara.i: iha |

एकः काष्ठ.तपस्वी स्यात् जीवन्मुक्तः तथा इतरः ॥६।६८।३॥

eka: kASTha.tapasvI syAt jIvanmukta: tathA itara: ||6|68|3||

twofold/two.kinds: are declared, Raama / Muni: Muni.vara.best\boon.i: iha.here/itw/now = eka.one: kASTha.wood/block.~tapasvI.ascetic syAt.would.be \ jIvanmukta.Living.free: tathA.thus itarat.other/else:

in this regard by his peers, rAma, there are said.to.be two types of muni:

one would be the wooden ascetic, the other someone Living.Free

* dvividha.twofold/two.kinds: ~procyate.declared Râma / Muni: Muni.vara.best\boon.i: iha.here/itw/now = eka.one: kASTha.wood/block.~tapasvI.ascetic syAt.would.be \ jIvanmukta.Living.free: tathA.thus itarat.other/else:

अभावितायाम् शुष्कायाम् क्रियायाम् बद्ध.निश्चयः ।

abhAvitAyA.m zuSkAyA.m kriyAyA.m baddha.nizcaya: |

हठान् जित.इन्द्रिय.ग्रामे मुनिः स्यात् काष्ठ.तापसः ॥६।६८।०४॥

haTha.an jita.indriya.grAme muni: syAt kASTha.tApasa: ||6|68|4||

haTha*

jita*

tApasa*:

a.non.bhAvita.thot.of/convinced.of/occupied.with.ayA.m zuSka.dry\hard(speech)/useless, vain.AyAm / kriyA.Action/Ritual.yAm baddha.bound\fixed.nizcaya.certainty/assurance: = haTha*.an jita*.indriya.sense.organ.grAma.town.e \ Muni: syAt.would.be kASTha.wood/block.tApasa*:

*sv.4 The former forcibly restrains his senses and engages himself in dry (devoid of wisdom) kriyas (activities) with fanaticism.

*vlm.4. The wood like devotee is that austere ascetes, who is not

meditative in his mind, and is firmly employed in the discharge

of the rigorous rites of religion; he practises the painfull

restraints of his bodily organs, and remains speechless as a

wooden statue.

यथाभूतम् इदम् बुद्ध्वा भावित~आत्मा आत्मनि स्थितः ।

yathAbhUta.m idam buddhvA bhAvita*AtmA Atmani sthita: |

लोक.उपमः अपि तृप्तः अन्तर् यः स* मुक्त.मुनिः स्मृतः ॥६।६८।०५॥

loka.upama: api tRpta: antar ya: sa* mukta.muni: smRta: ||6|68|5||

yathAbhUta*

tRpta*

yathAbhUta.m idam.this.here buddhvA / bhAvita.thot.of/convinced.of/occupied.with.Atma.Self.Atmani.in/when.Self sthita.situate/existent.as: =

lokaa.u.upamaa.u: apia.u tRpta*: antar.within \ yas.this.who/which sas.he/it muktA.pearl.loosed/Free.Muni: smRta.remembered/thott.as:

*sv.5 The liberated sage, on the other hand, knows what is what (the truth as truth and the unreal as unreal), he is endowed with self.knowledge and yet he behaves as any ordinary person here.

*vlm.5. The other kind of living liberated Yogi is one, who looks at the world over as before (with his usual unconcern); who delights in his meditation of the soul, and passes as any ordinary man without any distinctive mark of his religious order

or secular rank.

एतयोः यः भवेत् भावः शान्तयोः मुनि.नाथयोः ।

etayo: ya: bhavet bhAva: zAntayo: muni.nAthayo: |

चित्त* निश्चय.रूप.आत्मा मौन.शब्देन स* स्मृतः ॥६।६८।०६॥

citta* nizcaya.rUpa.AtmA mauna.zabda.ena sa* smRta: ||6|68|6||

etayos.of.these.two yas.this.who/which bhavet.would.become bhA.light/splendor\resembling\likeva: / zAnti.Shaanti.Peace.o: Muni.nAtha.Lord.yo: = citta.Affective.mind nizcaya.certainty/assurance.rUpa.form/shape/color.Atma.Self \ with/bmo mauna.Quiet/silent.zabda.word/sound.ena sas.he/it smRta.remembered/thott.as

*sv.6 What is regarded as silence or mouna is based on the nature and the behaviour of these munis.

*vlm.6. The coudition of these two orders of saintly and holy

men, which is the fixedness of their minds and sedateness of

their souls, is what passes under the title of taciturnity and

saintliness (maura[~] and muni), (who hold their tongue and their

peace, and walk subsilentio and incognito on earth).

* etayos.of.these.two yas.this.who/which bhavet.would.become bhA.light/splendor\resembling\likeva: / zAnti.Shaanti.Peace.o: Muni.nAtha.Lord.yo: = citta.Affective.mind nizcaya.certainty/assurance.rUpa.form/shape/color.Atma.Self \ with/bmo mauna.Quiet/silent.zabda.word/sound.ena sas.he/it smRta.remembered/thott.as

चतुर्.प्रकाराम् आहुः तम् मौनम् मौन.विदः जनाः ।

catur.prakArA.m Ahu: tam mauna.m mauna.vida: janA: |

वाक्.मौनम् अक्ष.मौनम् च काष्ठम् सौषुप्तम् एव च ॥६।६८।७॥

vAk.mauna.m akSa.mauna.m ca kASTha.m sauSupta.m eva ca ||6|68|7||

prakAara*

Ahus*

akSa*

catur.four.prakAara*.am Ahus* tam / mauna.silence/quiet.m mauna.vid.knower/scholar.a: jana.person/people.A: = vAc.voice.speech/sound/language.mauna.silence/quiet.m akSa*.mauna.m ca \ kASTha.wood/block.m sauSupta.deep.sleeping.m eva ca

there are 4 sorts of mauna.Silence

according.to those who know about such things

silence of Speech

silence of the senses

rigid silence

and also the silence of dreamless Sleep

*sv. ... (3) violent restraint ... ???

* the Rigid (kaSTha, wooden) state of yoga

becomes the Stone State of the wise, which we will meet next year)

* चतुष्.प्रकाराम् Of four sorts आहुः तम् मौनम् they call that Mauna Silence, मौन.विदः जनाः people who know about silence, वाक्.मौनम् Speech.Silence, अक्ष.मौनम् च eye/Sense.Silence, . *akSan in comp. may include all the senses काष्ठम् Wooden, सौषुप्तम् एव च and also Sleeping.

वाक्.मौनम् वचसाम् रोधः बलात् इन्द्रिय.निग्रहः ।

vAk.mauna.m vacasA.m rodha: balAt indriya.nigraha: |

अक्ष.मौनम् परित्यागः चेष्टानाम् काष्ठ.संज्ञकम् ॥६।६८।०८॥

akSa.mauna.m parityAga: ceSTa.anAm kASTha.saMjJaka.m ||6|68|8||

vAk.voice/speech.mauna.silence/quiet.m vacas.speech/voice/word.aAm rodha*: / balAt.thru.force indriya.sense.organ.nigraha*: = akSa*.mauna.silence/quiet.m parityAga*: \ ceSTA.conduct/practice.anAm kASTha.wood/block.saMjJaka*.m

vAG.mauna.m vacasA.m rodha: .

oral silence is suppressed speech =

balAt . thru force =

indriya.nigraha: . sensory control =

akSa.mauna.m parityAga: ceSTa.anAm . organic silence forsaking the motions =

kASTha.saMjJaka.m . is defined as "wooden"

*vlm.8. Oral silence consists in keeping one's mouth and lips close, and the closeness of the senses implies the keeping of the members of the body under strict control; the rigorous muteness means the abandonment of all efforts, aad the sleepy silence is as silent as the grave.

मनः मौनम् पञ्चमम् च तत् मृतौ काष्ठ.तापसे ।

mana: mauna.m paJcama.m ca tat mRtau kASTha.tApase |

भावे सुषुप्त.मौन~आख्यम् जीवन्मुक्तः अनुजीवति ॥६।६८।९॥

bhAve suSupta.mauna*Akhya.m jIvanmukta: anujIvati ||6|68|9||

manas.Manas.Mind mauna.Quiet/silent.m paJcama.5th.m ca.and/also /

tat.that.one mRta.dead.u kASTha.wood/block.tApasa.ascetic.e = bhAva.becoming.state/feeling.sense.e suSupta.fast.asleep.mauna.Quiet/silent.AkhyA.name/called.m \ jIvanmukta.Living.free: anujIvat.imitating/depending.on.i

and Mental Silence is a fifth

that

in dead.wood austerity

in the State known as Sleep.Silence

is the Way known as Living.Free

*sv.9 There is another known as silence of the mind. However, that is possible only in one who is dead or one who practises the rigid mouna (kastha mauna) or the silence of deep sleep (susupti mauna).

*vlm.9. There is a fifth kind of dead like silence, whick occurs in the austere ascetic in his state of insensibility; in the profound meditation of the dormant Yogi, and in the mental abstraction of the living liberated.

*AS: ... this one is called काष्ठ and it is experienced only after death following hard asceticism.... When one has an experience of self, (भावे) a jivanmukta lives in "silence of deep sleep".
* manas.Manas.Mind mauna.Quiet/silent.m paJcama.5th.m ca.and/also / tat.that.one mRta.dead.u kASTha.wood/block.tApasa.ascetic.e = bhAva.becoming.state/feeling.sense.e suSupta.fast.asleep.mauna.Quiet/silent.AkhyA.name/called.m \ jIvanmukta.Living.free: anujIvat.imitating/depending.on.i

त्रिषु मौन.विशेषेषु विषयः काष्ठ.तापसः ।

triSu mauna.vizeSeSu viSaya: kASTha.tApasa: |

सुषुप्त.मौन.अवस्थाताम् सा तुर्या सा एव मुक्त.धीः ॥६।६८।१०॥

suSupta.mauna.avasthAtA.m sA turyA sA eva mukta.dhI: ||6|68|10||

tri.three.Su mauna.Quiet/silent.vizeSa.distinction/difference\kind\species\individual/eminence/first.rate.iSu /

viSaya.sense.object/field.of.action/.domain: kASTha.wood/block.tApasa.ascetic: =

suSupta.fast.asleep.mauna.Quiet/silent.avasthA.conditioned.state.(overstood).tA.ness/state.m \ sA.she/it *turya.fourth.A sA.she/it eva.even/only/indeed mukta.dhI.thot.thinking:

*vlm.10. All the three prior states of reticence, occur in the austere devotee, and the sleepy or dead silence is what betakes the living liberated only.

*sv. Of these the first three involve elements of the rigid mouna. It is the fourth that is really conducive to liberation. Hence, even at the risk of incurring the displeasure of those who resort to the first three types of mouna, I say that there is nothing in those three which is desirable.

* tri.three.Su mauna.Quiet/silent.vizeSa.distinction/difference\kind\species\individual/eminence/first.rate.iSu / viSaya.sense.object/field.of.action/.domain: kASTha.wood/block.tApasa.ascetic: = suSupta.fast.asleep.mauna.Quiet/silent.avasthA.conditioned.state.(overstood).tA.ness/state.m \ sA.she/it *turya.fourth.A sA.she/it eva.even/only/indeed mukta.dhI.thot.thinking:

"वाक्.मौनम् मौनम्" इति एतत् सिद्धम् तत् च मनः किल ।

"vAk.mauna.m maunam" iti etat siddha.m tat ca mana: kila |

मलिनम् जीव.बन्धाय तत्र.स्थः काष्ठ.तापसः ॥६।६८।११॥

malina.m jIva.bandhAya tatra.stha: kASTha.tApasa: ||6|68|11||

"vAc.voice.speech/sound/language.mauna.Quiet/silent.m mauna.Quiet/silent.m" iti.so/"thus" etat.this.here /Siddha.Adept*.m

tat.that.one ca.and/also manas.Manas.Mind kila.indeed/of.course/for.sure.this.is =

malina*.m jIva.Lifer/life.form.bandha.bond/age.Aya \ tatra.there/then.stha.staying/set: kASTha.wood/block.tApasa.ascetic:

"vAk.mauna.m maunam" . "Silence of speech is Silence" =

iti etat siddha.m . so this is said to be =

tat ca mana: . and that is Mind =

kila

malina.m jIva.bandhAya

tatra.stha:

kASTha.tApasa: . .

* there's wordplay here

kaSTha = the yogic frozen posture

"वाक्.मौनम् मौनम्" "Speech.silence is Mauna Silence".. इत्य् एतत् सिद्धम् so this is established (as received truth) तच् च मनः किल (and as) that too, Manas Mind alas मलिनम् जीव.बन्धाय impure to #jIva.bondage तत्र.स्थः काष्ठ.तापसः there.stood from wooden.#tapas. .11.

*vlm.11. Though speechlessness is called silence, yet it does not constitute pure reticence, in as much as the mute tongue may brood evil thoughts in the mind, whieh lead to the bondage of men.

*"vAc.voice.speech/sound/language.mauna.Quiet/silent.m mauna.Quiet/silent.m" iti.so/"thus" etat.this.here /Siddha.Adept*.m tat.that.one ca.and/also manas.Manas.Mind kila.indeed/of.course/for.sure.this.is =

malina*.m jIva.Lifer/life.form.bandha.bond/age.Aya \ tatra.there/then.stha.staying/set: kASTha.wood/block.tApasa.ascetic:

अस्मत्.संस्मरणम् वा अपि दृश्यम् वाक्.मयम् अस्पृशन् ।

asmat.saMsmaraNa.m vA api dRzya.m vAk.maya.m aspRzan |

अपश्यन् एव पश्यन् हि काष्थ.मौनी तु तिष्ठति ॥६।६८।१२॥

apazyan eva pazyan hi kAStha.maunI tu tiSThati ||6|68|12||

asmat.us.saMsmaraNa*.m vA api / dRzya.m vAg.word/voice.maya.made.m aspRzan* = apazyan* eva pazyan.see/knowing hi / kASTha.wood/block.maunI* tu tiSThat.stand/remaining.i

*vlm.12. The austere devotee continues in his reticence, without minding his own egoism, or seeing the visibles or listening to the speech of others; and seeing nothing beside him, he sees all in himself, like living fire covered under ashes.

प्रस्फुरत्.चित्त.कलनम् एतत् मौन.त्रयम् स्मृतम् ।

prasphurat.citta.kalana.m etat mauna.traya.m smRta.m |

भवन्ति मौनिनः तत्र न तज्ज्ञाः तत्.स्थ.लीलया ॥६।६८।१३॥

bhavan.ti maunina: tatra na tajjJA: tat.stha.lIlA.ayA ||6|68|13||

prasphurat.citta.kalana.m / etan mauna.traya.m smRta.m =

bhavan.ti maunina: tatra \ na tajjJA: tat.stha.lIlA.ayA

*vlm.13. The mind being busy in these three states of silence, and indulging its fancies and reveries at liberty; makes munis of course in outward appearance, but there is no one, who understands the nature of ~~God.~~

न अत्र उपदेयताज्ञानम् एतत् मौनि.त्रये किल ।

na atra upadeyatAjJAna.m etat mauni.traye kila |

लीलया कथितम् तेन तज्ज्ञाः कुप्यन्तु वा न.वा ॥६।६८।१४॥

lIlA.ayA kathita.m ta.ena tajjJA: kupyantu vA na.vA ||6|68|14||

na atra upadeyatÂjJAna.m /

etan mauni.traye kila =

lIlA.ayA kathita.m ta.ena \

tajjJA: kupyantu vA na.vA

*vlm.14. There is nothing of that blessed divine knowledge in any of these, which is so very desireabîe to all mankind; I vouch it freely that they are not knowers of God, be they angry at it or not as they may. (Vasishtha being a theoretic philosopher, finds fault with every kind of practical Yoga or pseudo hypnotism).

इदम् सुषुप्त.मौनम् तु जीवन्मुक्तम् इति स्थितम् ।

idam suSupta.mauna.m tu jIvanmukta.m iti sthita.m |

अपुनर्.जन्मनः जन्तोः शृणु श्रवण.भुषणम् ॥६।६८।१५॥

apunar.janmana: janto: zRNu zravaNa.bhuSaNa.m ||6|68|15||

idam suSupta.mauna.m tu /

jIvanmukta.m iti sthita.m =

apunar.janmana: janto: \

zRNu zravaNa.bhuSaNa.m

as.for this Sleep.Silence

which exists in someone Living.Free for a person without another birth

hear something that's good to hear

*vlm.15. But this dormant or meditative sileat sage, who is liberated from all bonds and cares in his life time, is never to be born in any shape in this world, and it is interesting to know much of them as I will recite to you.

न अत्र संयम्यते प्राणः त्रि.विधः न अपि योज्यते ।

na atra saMyamyate prANa: tri.vidha: na api yojyate |

न उल्लस्यन्ते न ग्लायन्ते समस्त~इन्द्रिय.संविदः ॥६।६८।१६॥

na ullasyante na glAyante samasta~indriya.saMvida: ||6|68|16||

na atra saMyamyate prANa: / tri.vidha: na api yojyate =

na ullasyante na glAyante \ samasta~indriya.saMvida:

na atra samyamyate prANa: . here the prANa.air is not restrained =

tri.vidha: .Q.

na api yojyate

na ullasyante

na glAyante

samasta.indriya.saMvida:

*vlm.16. He does not require to restrain his respiration, nor needs the triple restraint of his speech; he does not rejoice at his prosperity, nor is he depressed in adversity, but preserves his equanimity and the evenness of his sensibility at all times. (He sticks to what is natural, and does not resort to anything artificial).

*sv.15.18 The silence of deep sleep is conducive to liberation. In it the prana or life.force is neither restrained nor promoted, the senses are neither fed nor starved, the perception of diversity is neither expressed nor suppressed, the mind is neither mind nor non.mind. There is no division and hence no effort at abolishing it; it is called the silence of deep sleep and one who is established in it may or may not meditate.

नानाता.कलना इयम् च न वल्गति न शाम्यति ।

nAnAtA.kalanA iya.m ca na valgati na zAmyati |

चेतः न चेतः न अचेतः न सन् न असन् न च इतरत् ॥६।६८।१७॥

ceta: na ceta: na aceta: na san na asan na ca itarat ||6|68|17||

nAnAtA.kalanA iya.m ca / na valgati na zAmyati =

ceta: na ceta: na a.ceta: \ na san na asan na ca itarat

*vlm.17. His mind is under the guidance of his reason, and is

neither excited by nor restrained from its fancies, it is neither

restless nor dormant, and exists as it is not in existence, (owing

to its even mindedness).

अ.विभागम् अन्.अभ्यासम् यत् अनादि.अन्तम् आस्थितम् ।

a.vibhAgam an.abhyAsam yat anAdi.anta.m Asthita.m |

ध्यायतः अध्यायतः च एतत् सौषुप्तम् मौनम् उच्यते ॥६।६८।१८॥

dhyAyata: adhyAyata: ca etat sauSupta.m mauna.m ucyate ||6|68|18||

a.vibhAgam an.abhyAsam / yat anAdi.anta.m Asthita.m =

dhyAyata: adhyAyata: ca etat \ sauSupta.m mauna.m ucyate

a.vibhAgam

an.abhyAsam

yat . what is =

an.Ady.anta.m Asthita.m . without.begining.o&r.end extant =

dhyAyata: a.dhyAyata: ca

etat

sauSupta.m mauna.m ucyate . is called Sleep.Silence.

*vlm.18. His attention is neither divided nor pent up, but

fixed in the infinite and eternal one, and his mind cogitates

unconfined the nature of things. Such a one is said to be the

sleeping silent sage.

यथाभूतम् इदम् बुद्ध्वा जगत् नानात्व.विभ्रमम् ।

yathAbhUta.m idam buddhvA jagat nAnAtva.vibhrama.m |

यथास्थ्हितम् अ.संदेहम् सौषुप्तम् मौनम् एव तत् ॥६।६८।१९॥

yathAsthhita.m a.saMdeha.m sauSupta.m mauna.m eva tat ||6|68|19||

yathAbhUta.m idam buddhvA

jagat nAnAtva.vibhrama.m =

yathAsthhita.m a.saMdeha.m

sauSupta.m mauna.m eva tat

*vlm.19. He who knows the world as it is, and is not led to error

by its deluding varieties, and whoso scans everything as it is

without being led to scepticism, is the man that is styled the

sleeping silent sage.

*sv.19.24 There is knowledge of what IS as it is and there is freedom from doubt. It is utter emptiness. It is supportless. It is of the nature of supreme peace of which it can neither be said that it is real nor that it is unreal.

अनेक.संवित्.रूप=आत्मा शिवेन इव इदम् आततम् ।

aneka.saMvit.rUpa=AtmA ziva.ena iva idam Atata.m |

इति आस्थितम् अनन्तम् यत् सौषुप्तम् मौनम् उच्यते ॥६।६८।२०॥

iti Asthita.m ananta.m yat sauSupta.m mauna.m ucyate ||6|68|20||

aneka.saMvit.rUpa=AtmA / ziva.ena iva idam Atata.m =

iti Asthita.m ananta.m yat \ sauSupta.m mauna.m ucyate

an.eka.saMvid=rUpa*AtmA

ziva.ena iva . as.if by *shiva =

idam Atata.m . this is outspread =

iti Asthita.m ananta.m . such a boundless existent =

yat sauSupta.m . which is a state of Sleep =

mauna.m ucyate . is called mauna.Silence

*vlm.20. He who relies his faith and trust, on the one endless and ever felicitous Siva, as the aggregate of all knowledge, and the displayer of this universe, is the one who is known as the sleeping silent sage.

Øtt.#mauna

आकाशम् न एव च आकाशम् सर्वम् अस्ति च न अस्ति च ।

AkAza.m na eva ca AkAza.m sarvam asti ca na asti ca |

इति चित्तम् समम् शान्तम् यत् तन् मौनम् सुषुप्तवत् ॥६।६८।२१॥

iti citta.m sama.m zAnta.m yat tan mauna.m suSupta.vat ||6|68|21||

AkAza.m na eva ca AkAza.m /

sarvam asti ca na asti ca =

iti citta.m sama.m zAnta.m \

yat tan mauna.m suSupta.vat

"altho AkAsha.Space

is not

yet all Space

is & is not"

such a peacefully equal Affection is the Silence of Sleep

*vlm.21. He who sees the vacuum as the plenum, and views this all omnium as the null and nullum; and whose mind is even and tranquil, is the man who is called the sleeping silent sage.

सर्व.शून्यम् निरालम्बम् शान्ति.विज्ञप्ति=मात्रकम् ।

sarva.zUnya.m nirAlambam zAnti.vijJapti=mAtraka.m |

न सत् न असत् इति यस्याम् आसितम् मौनम् उत्तमम् ॥६।६८।२२॥

na sat na asat iti yasyA.m Asita.m mauna.m uttama.m ||6|68|22||

sarva.zUnya.m nirAlambam / zAnti.vijJapti=mAtraka.m =

na sat na asat iti yasyA.m \ Asita.m mauna.m uttama.m

sarva.zUnya.m . all.empty =

nirAlambam zAnti.vijJapti=mAtraka.m |

na san na a.sad iti yasyA.m Asita.m mauna.m uttama.m

निरालम्बम्

unsupported

शान्ति.विज्ञप्ति=मात्रकम्

it is the peace.revealing=element

न सत् न .अ.सत् इति यस्याम् आसितम्

whose base

neither beingSo nor not.beingSo,

मौनम् उत्तमम् is perfect Mauna Silence. .22.

*vlm.22. Again he who views the universe as neither reality nor unreality either, but all an empty vacuum and without a substratum, but full of peace and divine wisdom, is said to be in the best state of his taciturnity.

भाव.अभाव.दशा.देश.विशेषैः वितत उत्थितैः ।

bhAva.abhAva.dazA.deza.vizeSa.i: vitata utthita.i: |

संविदः यत् अनाभासः तत् मौनम् परमम् विदुः ॥६।६८।२३॥

saMvida: yat anAbhAsa: tat mauna.m parama.m vidu: ||6|68|23||

bhAva.a.bhAva.dazA.deza./vizeSa.i: vitata utthita.i: =

saMvida: yat anAbhAsa: \ tat mauna.m parama.m vidu:

*vlm.23. The mind that is unconscious of the effects, of the different states of its prosperity and adversity and of its plenty and wants, is said to rest in its highest state of rest and quiet.

अत्यन्त.समता एव अन्तः चेतसा अ.वृत्ति.रूपिणा ।

atyanta.samatA eva anta: cetasA a.vRtti.rUpiNA |

यत् अनावर्तनम् संवित्.वृत्तेः तत् मौनम् अक्षयम् ॥६।६८।२४॥

yat anAvartana.m saMvit.vRtte: tat mauna.m akSaya.m ||6|68|24||

atyanta.samatA eva anta: / cetasA a.vRtti.rUpiNA =

yat anAvartana.m saMvit.\vRtte: tat mauna.m akSayam

atyanta.samatA eva . only boundless Equality =

anta: . within =

cetasA a.vRtti.rUpiNA . thru Conscious affection without changeful form =

yad an.Avartana.m saMvid.vRtte: . which is without the stirring of thoughtful awareness =

tan mauna.m akSaya.m . that is changeless Silence.

*vlm.24. That perfect equanimity of the mind and evenness of temper, whkh is not liable to change or fluctuation; with a clear conscience and unflincing self.consciousness, are the source of an unimpairing reticence.

*VA . I see two parts which I cannot connect :o//

endless ends only by nonexistent mind of the nature of movement.

that is eternal silence which is unperturbed by cit.movement

(संविद्.वृत्तेस् ?)

*AS:संवित्+वृत्ति means the course of knowledge/awareness.

The verse says that no variations (illusions) in the course of awareness is the eternal (stable) silence.
The first line is describing the lack of variations (

अनावर्तनम्) as being present in spite of the inner mind involved in non existent objects and not having a definite course (अवृत्तिरूपिणा).
*jd.24 . atyanta.samatA eva . only boundless Equality = anta: . within = cetasA a.vRtti.rUpiNA . thru Conscious affection without changeful form = yad an.Avartana.m saMvid.vRtte: . which is without the stirring of thoughtful awareness = tan mauna.m akSaya.m . that is changeless Silence.

न अहम् अस्मि न च अन्यः अस्मि न मनः न च मानसम् ।

na aha.m asmi na ca anya: asmi na mana: na ca mAnasam |

इति संवित् अ.संवित्तिः अ.विच्छिन्न.अति.मौनिता ॥६।६८।२५॥

iti saMvit a.saMvitti: a.vicchinna.ati.maunitA ||6|68|25||

na aha.m asmi . not I am =

na ca anya: asmi . nor too another am =

na mano . not Mind =

na ca mAnasam . nor too the mindful =

iti

saMvid a.saMvitti: a.vicchinna.ati.maunitA

*vlm.25. The consciousness that I am nothing, nor is there anything

besides; and that the mind and its thoughts, are no other

in reality (than fictions of the intellect); is the real source

of taciturnity.

*sv.25.26 That state in which one knows "There is na: aI', nor another, no mind nor anything derived from the mind", in which one knows "'I' is but an idea in this universe, and it is really pure existence" — that is known as the silence of deep sleep.

अहम् अस्मि जगत् यस्मिन् स्वस्ति शब्दार्थ.मात्रकम् ।

aha.m asmi jagat yasmin svasti zabdArtha.mAtraka.m |

सत्तासामान्यम् एव इति सौषुप्तम् मौनम् उच्यते ॥६।६८।२६॥

sattAsAmAnya.m eva iti sauSupta.m mauna.m ucyate ||6|68|26||

aha.m asmi jagat yasmin / svasti zabdArtha.mAtraka.m =

sattAsAmAnya.m eva iti \ sauSupta.m mauna.m ucyate

*vlm.26. The knowledge that the ego pervades this universe,

which is the representation of the "one that is"; and whose

essence is displayed equally in all things, is what is meant by

the state of sleepy silence, (i.e. the man that has known this

grand truth, remains dumb and mute and has nothing to say).

अहमस्मि जगत्यस्मिन्स्वस्ति शब्दार्थमात्रकम् ।

सत्तासामान्यमेवेति सौषुप्तं मौनमुच्यते ।। २६

VA . I am the substratum of this world, present equially as the nature

of all objects, .

such understanding is called the silence of the deep sleep.

AS:
The silence of deep sleep is said to be the awareness that "I am in this world only represented by commonality of all existence and representing the meaning of the word स्वस्ति . blessed!

यस्मात् संविदम् एव स्यात् स्व.अन्य~आदि.कलना कुतः ।

yasmAt saMvidam eva syAt sva.anya*Adi.kalanA kuta: |

अनन्तम् एव सौषुप्तम् सर्वम् मौनम् अतः ततम् ॥६।६८।२७॥

ananta.m eva sauSupta.m sarvam mauna.m ata: tata.m ||6|68|27||

yasmAt saMvidam eva syAt / sva.anya*Adi.kalanA kuta: =

ananta.m eva sauSupta.m \ sarvam mauna.m ata: tatam

*vlm.27. Now as it is the consciousness which constitutes all

and everything, how can you concieve your distinction from

others, who are actuated by the same power, dwelling alike in

all? It is this knowledge[~l added] which is called the ever lasting sleep,

and forms the ground work of every kind of silence.

*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?

सुषुप्त.मौनम् एव इदम् अनन्तत्वात् प्रबोधवत् ।

suSupta.mauna.m eva idam anantatvAt prabodha.vat |

तुर्यम् एव अमलम् विद्धि तुर्यातीतम् अथ अपि च ॥६।६८।२८॥

turya.m eva amalam viddhi turyAtIta.m atha api ca ||6|68|28||

suSupta.mauna.m eva idam /

anantatvAt prabodha.vat =

turya.m eva a.malam viddhi \

turyAtIta.m atha api ca

*vlm.28. This is the silence of profound[~ typo? f changed to p] sleep, and because it is an endless sleep in the ever wakeful God, this sleep is alike to waking. Know this as the fourth stage of Yoga, or rather a stage above the same.

*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?

सौषुप्त~एक.समाधानः तथा तुर्य.सामाधिकः ।

sauSupta~eka.samAdhAna: tathA turya.sAmAdhika: |

तुर्यातीत.समाधिः वा जाग्रति अपि भवन्ति वै ॥६।६८।२९॥

turyAtIta.samAdhi: vA jAgrati api bhavan.ti vai ||6|68|29||

sauSupta~eka.samAdhAna: / tathA turya.sAmAdhika: =

turyAtIta.samAdhi: vA \ jAgrati api bhavan.ti vai

*vlm.29. This profound trance is called hypnotism or the fourth state of entranced meditation; and the tranquility which is above this state, is to be had in one's waking state.

*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?

तुर्य.स्थ* एव सकल.अमल.शान्ति.वृत्तिर्

turya.stha* eva sakala.amala.zAnti.vRttir

जाग्रति अपि व्यवहरन् निपुणम् समन्तात् ।

jAgrati api vyavaharan nipuNa.m samantAt |

नित्यम् स.देह* उत वा अपि वि.देह* एव

nitya.m sa.deha* uta vA api vi.deha* eva

ब्रह्मन् नभःभवत* एव किल अस्ति, साधो ॥६।६८।३०॥

brahman nabha:bha.vata* eva kila asti, sAdho ||6|68|30||

turya.stha* eva sakala.amala.zAnti.vRtti: /

jAgrati api vyavaharan nipuNa.m samantAt =

nitya.m sa.deha* uta vA api vi.deha* eva \

brahman nabha:bha.vata* eva kila asti, sAdho

*vlm.30. He that is situated in his fourth stage of yoga, has a

clear conscience and quiet pence attending on him. This is practicable

by the adept even in his waking state, and is obtainable

by the righteous soul, both in its embodied as well as disembodied

states.

*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?

ॐ इति उदस्त.भव.वासनम् एकम् आस्स्व

OM iti udasta.bhava.vAsana.m eka.m Assva

न त्वम् न च अहम् अपि न अन्यत् इह अस्ति सत्यम् ।

na tvam na ca aha.m api na anyat iha asti satya.m |

सर्वम् च विद्यत* इति इह कला~अन्तर~आभम्

sarvam ca vidyata* iti iha kalA~antara*Abha.m

ज्ञः तिष्ठ चित्.गगन.कोश.कला~एक.निष्ठः ॥६।६८।३१॥

jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha: ||6|68|31||

OM iti udasta.bhava.vAsana.m eka.m Assva /

na tvam na ca aha.m api na anyat iha asti satya.m =

sarvam ca vidyata* iti iha kalA~antara*Abha.m \

jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha:

*vlm.31. Yes, O Ráma! Be you desirous to be settled in this

state, and know that neither I or you nor any other person is

any real being in this world, which exists only as a reflexion of

our mind, and therefore the wise man should rely only in the

bosom of the vacuous intellect, which comprehends all things

in it.

*sv.27.31. In that pure existence which is infinite consciousness, where is 'I' or 'another'?

@@@

DN6068 FOUR TYPES OF MAUNA SILENCE 2.OC10

वसिष्ठ उवाच ।

vasiSTha uvAca |

सुषुप्त.मौनवान् भूत्वा त्यक्त्वा चित्त.विलासिताम् ।

suSupta.maunava.an bhUtvA tyaktvA citta.vilAsitA.m |

कलनामल.निर्मुक्तः तिष्ठ अवष्टब्ध.तत्.पदः ॥६।६८।१॥

kalanAmala.nirmukta: tiSTha avaSTabdha.tat.pada: ||6|68|1||

राम उवाच ।

rAma uvAca |

वाक्.मौनम् अक्ष.मौनम् च काष्ठ.मौनम् च वेद्मि अहम् ।

vAk.mauna.m akSa.mauna.m ca kASTha.mauna.m ca vedmi aha.m |

सुषुप्त.मौनम्, मौनेश, ब्रह्मन् ब्रूहि किम् उच्यते ॥६।६८।०२॥

suSupta.maunam, mauneza, brahman brUhi kim ucyate ||6|68|2||

वसिष्ठ उवाच ।

vasiSTha uvAca |

द्विविधः प्रोच्यते राम मुनिः मुनि.वरैः इह ।

dvividha: procyate rAma muni: muni.vara.i: iha |

एकः काष्ठ.तपस्वी स्यात् जीवन्मुक्तः तथा इतरः ॥६।६८।३॥

eka: kASTha.tapasvI syAt jIvanmukta: tathA itara: ||6|68|3||

अभावितायाम् शुष्कायाम् क्रियायाम् बद्ध.निश्चयः ।

हठान् जित.इन्द्रिय.ग्रामे मुनिः स्यात् काष्ठ.तापसः ॥६।६८।०४॥

abhAvitAyA.m zuSkAyA.m kriyAyA.m baddha.nizcaya: |

haTha.an jita.indriya.grAme muni: syAt kASTha.tApasa: ||6|68|4||

यथाभूतम् इदम् बुद्ध्वा भावित~आत्मा आत्मनि स्थितः ।

yathAbhUta.m idam buddhvA bhAvita*AtmA Atmani sthita: |

लोक.उपमः अपि तृप्तः अन्तर् यः स* मुक्त.मुनिः स्मृतः ॥६।६८।०५॥

loka.upama: api tRpta: antar ya: sa* mukta.muni: smRta: ||6|68|5||

एतयोः यः भवेत् भावः शान्तयोः मुनि.नाथयोः ।

etayo: ya: bhavet bhAva: zAntayo: muni.nAthayo: |

चित्त* निश्चय.रूप.आत्मा मौन.शब्देन स* स्मृतः ॥६।६८।०६॥

citta* nizcaya.rUpa.AtmA mauna.zabda.ena sa* smRta: ||6|68|6||

चतुर्.प्रकाराम् आहुः तम् मौनम् मौन.विदः जनाः ।

catur.prakArA.m Ahu: tam mauna.m mauna.vida: janA: |

वाक्.मौनम् अक्ष.मौनम् च काष्ठम् सौषुप्तम् एव च ॥६।६८।७॥

vAk.mauna.m akSa.mauna.m ca kASTha.m sauSupta.m eva ca ||6|68|7||

वाक्.मौनम् वचसाम् रोधः बलात् इन्द्रिय.निग्रहः ।

vAk.mauna.m vacasA.m rodha: balAt indriya.nigraha: |

अक्ष.मौनम् परित्यागः चेष्टानाम् काष्ठ.संज्ञकम् ॥६।६८।०८॥

akSa.mauna.m parityAga: ceSTa.anAm kASTha.saMjJaka.m ||6|68|8||

मनः मौनम् पञ्चमम् च तत् मृतौ काष्ठ.तापसे ।

mana: mauna.m paJcama.m ca tat mRtau kASTha.tApase |

भावे सुषुप्त.मौन~आख्यम् जीवन्मुक्तः अनुजीवति ॥६।६८।९॥

bhAve suSupta.mauna*Akhya.m jIvanmukta: anujIvati ||6|68|9||

त्रिषु मौन.विशेषेषु विषयः काष्ठ.तापसः ।

triSu mauna.vizeSeSu viSaya: kASTha.tApasa: |

सुषुप्त.मौन.अवस्थाताम् सा तुर्या सा एव मुक्त.धीः ॥६।६८।१०॥

suSupta.mauna.avasthAtA.m sA turyA sA eva mukta.dhI: ||6|68|10||

"वाक्.मौनम् मौनम्" इति एतत् सिद्धम् तत् च मनः किल ।

"vAk.mauna.m maunam" iti etat siddha.m tat ca mana: kila |

मलिनम् जीव.बन्धाय तत्र.स्थः काष्ठ.तापसः ॥६।६८।११॥

malina.m jIva.bandhAya tatra.stha: kASTha.tApasa: ||6|68|11||

अस्मत्.संस्मरणम् वा अपि दृश्यम् वाक्.मयम् अस्पृशन् ।

asmat.saMsmaraNa.m vA api dRzya.m vAk.maya.m aspRzan |

अपश्यन् एव पश्यन् हि काष्थ.मौनी तु तिष्ठति ॥६।६८।१२॥

apazyan eva pazyan hi kAStha.maunI tu tiSThati ||6|68|12||

प्रस्फुरत्.चित्त.कलनम् एतत् मौन.त्रयम् स्मृतम् ।

prasphurat.citta.kalana.m etat mauna.traya.m smRta.m |

भवन्ति मौनिनः तत्र न तज्ज्ञाः तत्.स्थ.लीलया ॥६।६८।१३॥

bhavan.ti maunina: tatra na tajjJA: tat.stha.lIlA.ayA ||6|68|13||

न अत्र उपदेयताज्ञानम् एतत् मौनि.त्रये किल ।

na atra upadeyatAjJAna.m etat mauni.traye kila |

लीलया कथितम् तेन तज्ज्ञाः कुप्यन्तु वा न.वा ॥६।६८।१४॥

lIlA.ayA kathita.m ta.ena tajjJA: kupyantu vA na.vA ||6|68|14||

इदम् सुषुप्त.मौनम् तु जीवन्मुक्तम् इति स्थितम् ।

idam suSupta.mauna.m tu jIvanmukta.m iti sthita.m |

अपुनर्.जन्मनः जन्तोः शृणु श्रवण.भुषणम् ॥६।६८।१५॥

apunar.janmana: janto: zRNu zravaNa.bhuSaNa.m ||6|68|15||

न अत्र संयम्यते प्राणः त्रि.विधः न अपि योज्यते ।

na atra saMyamyate prANa: tri.vidha: na api yojyate |

न उल्लस्यन्ते न ग्लायन्ते समस्त~इन्द्रिय.संविदः ॥६।६८।१६॥

na ullasyante na glAyante samasta~indriya.saMvida: ||6|68|16||

नानाता.कलना इयम् च न वल्गति न शाम्यति ।

nAnAtA.kalanA iya.m ca na valgati na zAmyati |

चेतः न चेतः न अचेतः न सन् न असन् न च इतरत् ॥६।६८।१७॥

ceta: na ceta: na aceta: na san na asan na ca itarat ||6|68|17||

अ.विभागम् अन्.अभ्यासम् यत् अनादि.अन्तम् आस्थितम् ।

a.vibhAgam an.abhyAsam yat anAdi.anta.m Asthita.m |

ध्यायतः अध्यायतः च एतत् सौषुप्तम् मौनम् उच्यते ॥६।६८।१८॥

dhyAyata: adhyAyata: ca etat sauSupta.m mauna.m ucyate ||6|68|18||

यथाभूतम् इदम् बुद्ध्वा जगत् नानात्व.विभ्रमम् ।

yathAbhUta.m idam buddhvA jagat nAnAtva.vibhrama.m |

यथास्थ्हितम् अ.संदेहम् सौषुप्तम् मौनम् एव तत् ॥६।६८।१९॥

yathAsthhita.m a.saMdeha.m sauSupta.m mauna.m eva tat ||6|68|19||

अनेक.संवित्.रूप=आत्मा शिवेन इव इदम् आततम् ।

aneka.saMvit.rUpa=AtmA ziva.ena iva idam Atata.m |

इति आस्थितम् अनन्तम् यत् सौषुप्तम् मौनम् उच्यते ॥६।६८।२०॥

iti Asthita.m ananta.m yat sauSupta.m mauna.m ucyate ||6|68|20||

आकाशम् न एव च आकाशम् सर्वम् अस्ति च न अस्ति च ।

AkAza.m na eva ca AkAza.m sarvam asti ca na asti ca |

इति चित्तम् समम् शान्तम् यत् तन् मौनम् सुषुप्तवत् ॥६।६८।२१॥

iti citta.m sama.m zAnta.m yat tan mauna.m suSupta.vat ||6|68|21||

सर्व.शून्यम् निरालम्बम् शान्ति.विज्ञप्ति=मात्रकम् ।

sarva.zUnya.m nirAlambam zAnti.vijJapti=mAtraka.m |

न सत् न असत् इति यस्याम् आसितम् मौनम् उत्तमम् ॥६।६८।२२॥

na sat na asat iti yasyA.m Asita.m mauna.m uttama.m ||6|68|22||

भाव.अभाव.दशा.देश.विशेषैः वितत उत्थितैः ।

bhAva.abhAva.dazA.deza.vizeSa.i: vitata utthita.i: |

संविदः यत् अनाभासः तत् मौनम् परमम् विदुः ॥६।६८।२३॥

saMvida: yat anAbhAsa: tat mauna.m parama.m vidu: ||6|68|23||

अत्यन्त.समता एव अन्तः चेतसा अ.वृत्ति.रूपिणा ।

atyanta.samatA eva anta: cetasA a.vRtti.rUpiNA |

यत् अनावर्तनम् संवित्.वृत्तेः तत् मौनम् अक्षयम् ॥६।६८।२४॥

yat anAvartana.m saMvit.vRtte: tat mauna.m akSaya.m ||6|68|24||

न अहम् अस्मि न च अन्यः अस्मि न मनः न च मानसम् ।

na aha.m asmi na ca anya: asmi na mana: na ca mAnasam |

इति संवित् अ.संवित्तिः अ.विच्छिन्न.अति.मौनिता ॥६।६८।२५॥

iti saMvit a.saMvitti: a.vicchinna.ati.maunitA ||6|68|25||

अहम् अस्मि जगत् यस्मिन् स्वस्ति शब्दार्थ.मात्रकम् ।

aha.m asmi jagat yasmin svasti zabdArtha.mAtraka.m |

सत्तासामान्यम् एव इति सौषुप्तम् मौनम् उच्यते ॥६।६८।२६॥

sattAsAmAnya.m eva iti sauSupta.m mauna.m ucyate ||6|68|26||

यस्मात् संविदम् एव स्यात् स्व.अन्य~आदि.कलना कुतः ।

yasmAt saMvidam eva syAt sva.anya*Adi.kalanA kuta: |

अनन्तम् एव सौषुप्तम् सर्वम् मौनम् अतः ततम् ॥६।६८।२७॥

ananta.m eva sauSupta.m sarvam mauna.m ata: tata.m ||6|68|27||

सुषुप्त.मौनम् एव इदम् अनन्तत्वात् प्रबोधवत् ।

suSupta.mauna.m eva idam anantatvAt prabodha.vat |

तुर्यम् एव अमलम् विद्धि तुर्यातीतम् अथ अपि च ॥६।६८।२८॥

turya.m eva amalam viddhi turyAtIta.m atha api ca ||6|68|28||

सौषुप्त~एक.समाधानः तथा तुर्य.सामाधिकः ।

sauSupta~eka.samAdhAna: tathA turya.sAmAdhika: |

तुर्यातीत.समाधिः वा जाग्रति अपि भवन्ति वै ॥६।६८।२९॥

turyAtIta.samAdhi: vA jAgrati api bhavan.ti vai ||6|68|29||

तुर्य.स्थ* एव सकल.अमल.शान्ति.वृत्तिर्

turya.stha* eva sakala.amala.zAnti.vRttir

जाग्रति अपि व्यवहरन् निपुणम् समन्तात् ।

jAgrati api vyavaharan nipuNa.m samantAt |

नित्यम् स.देह* उत वा अपि वि.देह* एव

nitya.m sa.deha* uta vA api vi.deha* eva

ब्रह्मन् नभःभवत* एव किल अस्ति, साधो ॥६।६८।३०॥

brahman nabha:bha.vata* eva kila asti, sAdho ||6|68|30||

ॐ इति उदस्त.भव.वासनम् एकम् आस्स्व

OM iti udasta.bhava.vAsana.m eka.m Assva

न त्वम् न च अहम् अपि न अन्यत् इह अस्ति सत्यम् ।

na tvam na ca aha.m api na anyat iha asti satya.m |

सर्वम् च विद्यत* इति इह कला~अन्तर~आभम्

sarvam ca vidyata* iti iha kalA~antara*Abha.m

ज्ञः तिष्ठ चित्.गगन.कोश.कला~एक.निष्ठः ॥६।६८।३१॥

jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha: ||6|68|31||

oॐm

Group Page

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Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: citta.m ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidha.m tata:||

y3067.021/FM.3.67.21

next Canto:

६०६९

FM6069 MIND AND THE PRANA.AIRS 2.OC11.12 .z61

https://www.dropbox.com/s/tjyw1fbfi5ak3nw/fm6069%202.oc11.12%20Mind%20and%20the%20prANa.Airs%20.z61.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0

FM.6.69 MIND AND THE PRANA.AIRS 2.OC11.12

+++

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

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

The complete YVFiles of this masterpiece can be found at

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Jiva Das

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Oct 29, 2021, 8:50:18 AM10/29/21

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FM6068 FOUR TYPES OF MAUNA SILENCE 2.OC10 .z31

https://www.dropbox.com/s/50exf0vvpfbxh9w/fm6068%202.oc10%20FOUR%20TYPES%20OF%20mauna%20SILENCE%20.z31.docx?dl=0

Oॐm

saMsmaraNa*

aspRzan*

apazyan*

eva pazyan.see/knowing hi / kASTha.wood/block.maunI* tu tiSThat.stand/remaining.i

asmat.us.saMsmaraNa*.m vA api / dRzya.m vAg.word/voice.maya.made.m aspRzan* = apazyan* eva pazyan.see/knowing hi / kASTha.wood/block.mauni.Quietist/Muni.like tu tiSThat.stand/remaining.i

प्रस्फुरत्.चित्त.कलनम् एतत् मौन.त्रयम् स्मृतम् ।

prasphurat.citta.kalana.m etat mauna.traya.m smRta.m |

भवन्ति मौनिनः तत्र न तज्ज्ञाः तत्.स्थ.लीलया ॥६।६८।१३॥

bhavan.ti maunina: tatra na tajjJA: tat.stha.lIlA.ayA ||6|68|13||

prasphurat*.citta.affected/affective.Mind.kalana.effecting/producing.m /

etat.this.here mauna.silence/quiet.traya.triad/trio.m smRta.remembered/thott.as.m =

bhavan.becoming/coming.to.be.ti maunI*.na: tatra.there/then \

na.no/t tajjJa.That.knower.A: tat.that.one.stha.staying/set.lIlA.play.ful\Liilaa.ayA

Jiva Das

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Nov 22, 2021, 4:08:38 PM11/22/21

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FM6086 BIRTH OF KUMBHA THE POT 2.NV22 .z29

https://www.dropbox.com/s/gn14wqia8wsk1ws/fm6086%202.nv22%20Birth%20of%20kumbha%20the%20Pot%20.z29.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
<https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>

*o*ॐ*m*

*TALE OF CHUDALA.TOPKNOT *

*The Birth Of Kumbha the Pot*

*CHUUDAALAA.TOPKNO*T* said—*

आत्मस्वभाववशतो जातम् जगदिदम् महत् ।

Atma.svabhAva.vazata: jAtam jagat idam mahat |

स्थितिम् वासनयाभ्येत्य धर्माधर्मवशे स्थितम् ॥६।८६।१॥

sthitim vAsanayA abhi.etya dharma*adharma.vaze sthitam ||6|86|1||

.

*this great world is born out.of the Self's self.becoming,*

*having come to its state thru its Vaasanaa.Tracks,*

*whether Dharmic or not Dharmic.*

*.*

*There is *Atma.*Self: everyone (indeed everything) has a self; *

*and its particular (sva) state of becoming (bhAva) determines their world,
this great Earth. *

.svabhAva.*own.nature*.vaza.*force*.tas.*from/thru*

jAta.*born*.m jagat.*going/world* idam*.this.here* mahat.
*great.place.time\quantity/degree*

= sthiti.*state/condition*.m *with/by.means.of* *Vaasanaa.Trace*.yA
abhyetya*. having.entered* *Dharma*.a*.non*.*Dharma*.vaza.*force*.e
sthita.*situate/existent.as
<http://existent.as>*.m

*vlm.1 CHUDÁLAA continues. It is the nature of everything in the extensive
world to be born in its own kind, (i. e. the similar only springs from the
similar and nothing of a dissimilar kind); All persons and things continue
to go on in it by their desires and tendencies, whether it be in the
directions of virtue or vice or good or evil. (Nature is the invariable
quiddity of a thing; but its desire or inclination is a variable property
or quality of it).

**sv.1 THE BRAHMANA (CUDALA) continued: It is by such nature of the self
that this universe is born. *

*jd.1 . Atma.svabhAva.vazato jAtam आत्म.स्व.भाव.वशतस् जातम् . born out.of
the Self's self.becoming = jagat idam mahat जगद् इदं महत् is this great
world = sthitim vAsanayA abhyetya स्थितिं वासनया अभ्येत्य having come to
this state by its vAsanA.s = dharma*a.dharma=vaze sthitam धर्म.अधर्म.वशे
स्थितम् whether dharmic or not.

वासनाह्रासमानीय धर्माधर्मैर्न गृह्यते ।

vAsanA.hrAsa.m AnIya dharma*adharmai: na gRhyate |

ततो न जायते जन्तुरिति नो दर्शनम् मुने ॥६।८६।२॥

tata: na jAyate jantu: iti no darzanam mune ||6|86|2||

.

*Brot to the thinning of the Vaasanaa.Track*

*one is not gripped by right o**&r wrong*

*and thus a person is not born*

*such is our view, muni*

*. *

* <no> = *na:, "our" / *na.u, "not.at.all"

#hrAsa.: . shortening, diminution, Mn.&c; paucity, scarcity, MBh.&c
vAsanA.hrA*sa.m *AnIya dharma*adharmair na gRhyate | tata: na jAyate jantur
iti no darzanam mune ||6|86| y6086.002.

*vlm.2. When this desire or want of the mind of a man is either diminished
or brought under his control, he is no longer subject to the acts of
goodness or vice but becomes exempt both from merit and demerit; and their
consequences of reiterated births and deaths by the utter indifference.

*sv.2 It is sustained by self.limitation or conditioning on account of
alternating order and disorder. When such self.limitation and such conflict
between order and disorder cease, the beings will not be born again.

*FIRECREST said—*

अति.उदारम् महार्थम् च वक्षि त्वम् वदताम् वर ।

ati.udAram mahArtham ca vakSi tvam vadatAm vara |

अनुभूतिम् उपारूढम् गूढम् च परमार्थवत् ॥६।८६।३॥

anubhUtim upArUDham gUDham ca paramArthavat ||6|86|3||

.

ati.udAram mahA.artham ca

*mos*t* nobly and meaningfully *

vakSi tvam vadatAm vara

*you speak, bes*t* of *t*he eloquen*t

anubhUtim

*wi*t*h experience/au*t*hori*t*y *

upArUDham gUDham ca* . = *

paramArthavat* – . *

*vlm.3. Sikhidhwaja rejoined..O eloquent speaker! your words are as full of
sense as they are of great import to me, they bespeak your great
penetration into the depths of wisdom.

*sv.3.6 (Continuing the story of Narada, the brahmana said: )

#upArUDha

#gUDha

त्वत् वाक्य.विभवेन*अद्य श्रुतेन*अनेन सुन्दर ।

tvat vAkya.vibhavena*adya zrutena*anena sundara |

पीतेन इव अमृतेन*अहम् अन्तर्.यातः अस्मि शीतताम् ॥६।८६।४॥

pItena iva amRtena*aham antar.yAta: asmi zItatAm ||6|86|4||

.

tvat vAkya.vibhavena*adya zrutena*anena sundara

pItena iva amRtena

aham antar.yAta: asmi zItatAm

.

*vlm.4. My audience of the sweet exultance of your speech has given me a
satisfaction, equal to that of my draught of a large dose of the ambrosial
water.

तत्.समासेन ताम् तावत् आत्मा*उत्पत्तिम् वद आशु मे ।

tat.samAsena tAm tAvat AtmA*utpattim vada Azu me |

ततः श्रोष्यामि यत्नेन ज्ञान.गर्भाम् गिरम् तव ॥६।८६।५॥

tata: zroSyAmi yatnena jJAna.garbhAm giram tava ||6|86|5||

.

tat.samAsena tAm tAvad

AtmA*utpattim vada Azu me

tata: zroSyAmi yatnena

and so I will listen carefully to

jJAna.garbhAm giram tava

samAsena

jJAnagarbha

*vlm.5. Now be pleased to give me a brief narration of the story of your
birth and pedigree, and I will hear with all my attention your words of
sound sense and wisdom.

तेन पद्मज.पुत्रेण मुनिना नारदेन तत् ।

tena padmaja.putreNa muninA nAradena tat |

क्व कृतम् वीर्यम् आर्येण कथय*अद्य यथास्थितम् ॥६।८६।६॥

kva kRtam vIryam AryeNa kathaya*adya yathAsthitam ||6|86|6||

.

tena padmaja.putreNa muninA nAradena tat

kva kRtam vIryam AryeNa

kathaya*adya yathAsthitam

*vlm.6. Please sir to relate unto me, what the son of lotus.Brahmá—the
venerable sage Nárada; did with the seminal strength, which unconsciously
fell from him on the ground.

*CHUUDAALAA.TOPKNOT said—*

ततः निबध्नता तेन मनःमत्त.मतङ्ग.जम् ।

tata: nibadhnatA tena mana:matta.mataGga.jam |

विवेक.विपुल*आलाने शुद्धया धीवरत्रया ॥६।८६।७॥

viveka.vipula*AlAne zuddhayA dhIvaratrayA ||6|86|7||

.

tatas nibadhnatA tena mano.matta.mataGga.jam viveka.vipula AlAne zuddhayA
dhIvaratrayA

.

*vlm.7. Chudálá related..The muni then curbed back the infurate elephant of
his beastly mind by the strong bridle of prudence; and bound it fast in the
iron chain of the great intelligence.

*sv.7 Soon, Narada regained his self.control.

तत्.वीर्यम् कल्प.काल*अग्नि.गलित*इन्दु.द्रव*उपमम् ।

tat.vIryam kalpa.kAla*agni.galita*indu.drava*upamam |

रसानाम् पारद.आदीनाम् दिव्यानाम् अनुरञ्जनम् ॥६।८६।८॥

rasAnAm pArada.AdInAm divyAnAm anuraJjanam ||6|86|8||

.

tat.vIryam

Doomsday.fire.galita.moon.drava=like

rasAnAm the flavor/essences

pArada AdInAm divyAnAm

anuraJjanam

#pArada.: #pArata.: – quicksilver (mercury).

*vlm.8. His virile strength which was as hot as fire, resembled the molten
moon melted down by the flame of the final conflagration; and as liquified
as the fluid quick.silver or other metallic solution.

*sv.8.10 He gathered the seed which had been spilt, in a pot made of
crystal.

मुनिना पार्श्व.गे कुम्भे स्फाटिके विलसत् रुचौ ।

muninA pArzva.ge kumbhe sphATike vilasat rucau |

अद्भुते विद्रुत*आकारम् चन्द्रे चन्द्र* इव अर्पितम् ॥६।८६।९॥

adbhute vidruta*AkAram candre candra* iva arpitam ||6|86|9||

.

muninA

by the muni

pArzvage beside him

kumbhe sphATike

in a pot of crystal

vilasat rucau

adbhute vidruta AkAram

candre candra iva arpitam

*vlm.9. The sage who had a water.pot of crystal stone fast by his side,
laid hold of the same and put the fluid semen in it, in the manner of his
depositing the liquid moon.beams in the disc of the moon.

*sv.8.10 He gathered the seed which had been spilt, in a pot made of
crystal.

तत्र शैले बृहत्.कान्ते स्थूलः पार्श्वेषु च अभितः ।

tatra zaile bRhat.kAnte sthUla: pArzveSu ca abhita: |

गम्भीर.कुक्षि सुदृधः च उपल*अहनन.क्षमः ॥६।८६।१०॥

gambhIra.kukSi sudRdha: ca upala*ahanana.kSama: ||6|86|10||

.

tatra zaile bRhat.kAnte

sthUla: pArzveSu ca abhita:

gambhIra.kukSi sudRdha*: *ca upalAhanana.kSama:

*vlm.10. There was on one tide of the mount of Meru, a projected rock with
a deep cavern in it; the passage of which was not obstructed by the heaps
of stones which lay before it.

तत्र शैले बृहत्.कान्ते स्थूलः पार्श्वेषु चाभितः ।

गम्भीर.कुक्षिः सुदृढश्.च.उपला.Aहनन.क्षमः ।। १० . ... in cavity ...

beating/killing/colliding.able/fit/enduring

*VA . there, in the great mountain Meru, on great stone,

(this pot) with deep inside, very hard and unbreakable by stones...

*AS: I don't quite understand the words that you have used here.
I would suggest:
There in the great beautiful mountain (meru) (बृहत्कान्ते शैले) (that pot
was) fat on the sides (पार्श्वेषु) and all around (च अभितः), (thus ) with
great room inside (गम्भीर.कुक्षिः)
firm (सुदृढः) and (strong enough) to withstand beating by stones (उपल.आहनन.
क्षमः)
Of course, it is curious why such a great pot was handy:.)

संकल्पितेन क्षीरेण स* कुम्भः तेन पूरितः ।

saMkalpitena kSIreNa sa* kumbha: tena pUrita: |

अमृतापूर.भिन्नेन विधिना इव अमृत*अर्णवः ॥६।८६।११॥

amRtApUra.bhinnena vidhinA iva amRta*arNava: ||6|86|11||

.

saMkalpitena kSIreNa

With the milk which he had conceived

sa kumbha*: *tena pUrita:

the pot by him was filled

amRta ApUra.bhinnena

vidhinA iva amRta*arNava:

ApUra – a flood.

*vlm.11. The muni placed the pot inside that cave as the embryo is situated
in the belly, and he filled the pot with milk which be produced by his
will; as the lord of creation has filled the milky ocean with its watery
milk. (The sages are said to have miraculous powers by force of their
yoga).

*sv.11 He then filled the pot with milk produced by his thought.force.

तत्र मासात् गतः वृद्धिम् मुनि.मन्द*आहुति.क्रमः ।

tatra mAsAt gata: vRddhim muni.manda*Ahuti.krama: |

अमृत*अब्धौ शुभः गर्भ* इन्दोः इन्दुः इव अनुजः ॥६।८६।१२॥

amRta*abdhau zubha: garbha* indo: indu: iva anuja: ||6|86|12||

.

tatra mA a.sAd.gata: vRddhim muni.manda Ahuti.krama: amRta*abdhau zubha:
garbha indo: indu: iva anuja:

.

*vlm.12. The muni neglected his sacred offering and brooded over the pot,
as a bird hatches over its egg; and it was in a course of a month that the
foetus grew up in the pot of milk, as the reflexion of the cresent moon
increases in the bosom of the milky ocean.

*sv.12.18 In due course, that pot gave birth to an infant which was perfect
in every respect.

इन्दुम् मास* इव आपूर्णम् कालेन सुषुवे घटः ।

indum mAsa* iva ApUrNam kAlena suSuve ghaTa: |

गर्भम् कमल.पत्राक्षम् प्रसूनम् इव माधवः ॥६।८६।१३॥

garbham kamala.patrAkSam prasUnam iva mAdhava: ||6|86|13||

.

indum mAse iva

*as *t*he moon in a mon*t*h *

*is full *

ApUrNam

kAlena suSuve ghaTa: . *w *t*ime *t*he po*t* grew full *

garbham kamala.patrAkSam

prasUnam iva mAdhava:

*vlm.13. At the end of the month the pot bore a full formed foetus, as the
orb of the moon becomes full in the course of a month; and as the season of
spring produces the lotus bud with its blushing petals.

*sv.12.18 In due course, that pot gave birth to an infant which was perfect
in every respect.

परिपूर्ण.समस्त*अङ्गः कुम्भात् गर्भः वि.निर्ययौ ।

paripUrNa.samasta*aGga: kumbhAt garbha: vi.niryayau |

इन्दुः सूक्ष्मात् इव अम्भोधेः अपरः क्षय.वर्जितः ॥६।८६।१४॥

indu: sUkSmAt iva ambhodhe: apara: kSaya.varjita: ||6|86|14||

.

paripUrNa.samasta*aGga: kumbhAt garbho viniryayau indu: sUkSmAt iva
ambhodhe:

apara: kSaya.varjita:

.

*vlm.14. The foetus came out in the fullness of its time, and with the full
possession of all the members of its body; as the full moon rises from the
milky ocean without diminution of any of its digits.

*sv.12.18 In due course, that pot gave birth to an infant which was perfect
in every respect.

दिनैः कतिपयैः एव वृद्धिम् अभि.आजगाम सः ।

dinai: katipayai: eva vRddhim abhi.AjagAma sa: |

अप्रमेय*अङ्ग.सौन्दर्यः शुक्ल.पक्षे शशी यथा ॥६।८६।१५॥

aprameya*aGga.saundarya: zukla.pakSe zazI yathA ||6|86|15||

.

dinai: katipayai: eva vRddhim abhyAjagAma sa: aprameya*aGga.saundarya:
zukla.pakSe zazI yathA

.

*vlm.15. The body became fully developed in time, and the limbs were as
beautiful as the horns of the moon; shine brightly in the lighted
fort.night.

*sv.12.18 In due course, that pot gave birth to an infant which was perfect
in every respect.

सर्व.संस्कार.सम्पन्ने स* तस्मिन् नारदः मुनिः ।

sarva.saMskAra.sampanne sa* tasmin nArada: muni: |

भाण्डात् भाण्ड* इव आशेषम् विद्याधन.मयः अजनत् ॥६।८६।१६॥

bhANDAt bhANDa* iva AzeSam vidyAdhana.maya: ajanat ||6|86|16||

.

sarva.saMskAra.sa*mp*anne

sa tasmin nArado muni:

bhANDAt bhANDa iva AzeSam vidyAdhanamaya: ajanat

*vlm.16. After performance of the initiatory ceremonies, (of tonsure and
investiture of the sacred thread); and the sage instructed him in whatever
he knew, as one pours out the contents of one vessel into another.

*sv.12.18 In due course, that pot gave birth to an infant which was perfect
in every respect.

दिनैः कतिपयैः एव विज्ञात*अशेष.वाक्.मयम् ।

dinai: katipayai: eva vijJAta*azeSa.vAk.mayam |

चकार एनम् मुनिवरः प्रतिबिम्बम् इव आत्मनः ॥६।८६।१७॥

cakAra enam munivara: pratibimbam iva Atmana: ||6|86|17||

.

dinai: katipayai: eva

days full of curiosity

vijJAta*azeSa.vAG.mayam

cakAra enam munivara:

pratibimbam iva Atmana:

*vlm.17. In course of a short time the boy became acquainted with all the
oral instructions (Vangmaya) of his father, and became an exact ectype of
the venerable sage. (The best son likens his father).

*sv.12.18 In due course, that pot gave birth to an infant which was perfect
in every respect.

तेन*अराजत पुत्रेण मुनिना मुनि.नायकः ।

tena*arAjata putreNa muninA muni.nAyaka: |

रत्न.आदौ प्रतिबिम्बेन संध्या*उदित इव उडुराट् ॥६।८६।१८॥

ratna.Adau pratibimbena saMdhyA*udita iva uDurAT ||6|86|18||

.

tenArAjata

putreNa muninA muni.nAyaka:

ratna Adau pratibimbena

saMdhyA*udita iva uDurAT

*vlm.18. The old sage became as illustrious with his brilliant boy, as the
orb of the moon shines brightly with its train of resplendent stars.

*sv.12.18 In due course, that pot gave birth to an infant which was perfect
in every respect.

अथ एनम् पुत्रम् आदाय ब्रह्म.लोकम् स* नारदः ।

atha enam putram AdAya brahma.lokam sa* nArada: |

जगाम*अथ स्व.पितरम् ब्रह्माणम् च*अभि.अवादयत् ॥६।८६।१९॥

jagAma*atha sva.pitaram brahmANam ca*abhi.avAdayat ||6|86|19||

.

atha enam putram AdAya

brahma.lokam sa* nArada:

jagAma*atha sva.pitaram brahmANam ca*abhyavAdayat

*vlm.19. Once on a time the sage Nárada went to the empyrian of his father
Brahmá accompanied by his young progeny, and there made his obeisance to
the prime proginetor of mankind.

*sv.19 .20 Narada christened the baby and in course of time imparted the
highest wisdom to it. The young boy was a peer to his father.

कृत*अभिवन्दनम् ब्रह्मा पौत्रम् आदय तम् तदा ।

kRta*abhivandanam brahmA pautram Adaya tam tadA |

अभिवादित.वेद.आदिम् स्वयम् अङ्के नि.अवेशयत् ॥६।८६।२०॥

abhivAdita.veda.Adim svayam aGke ni.avezayat ||6|86|20||

.

kRta*abhivandanam

brahmA

pautram Adaya tam

tadA

abhivAdita.veda*.Adi*m

svayam aGke nyavezayat . .

*vlm.20. The boy also bowed down before his grandsire, who knowing him to
be versed in the vedas and sciences; took him up and set him on his lap.

*sv.19 .20 Narada christened the baby and in course of time imparted the
highest wisdom to it. The young boy was a peer to his father.

अथ आशीर्वाद.मात्रेण सर्व.ज्ञम् ज्ञान.पारगम् ।

atha AzIrvAda.mAtreNa sarva.jJam jJAna.pAragam |

पौत्रम् तम् कुम्भ.नामानम् चकार कमल.उद्भवः ॥६।८६।२१॥

pautram tam kumbha.nAmAnam cakAra kamala.udbhava: ||6|86|21||

.

atha AzIr.vAda.mAtreNa

then with a simple blessing

sarva.jJam jJAna.pAragam pautram tam

to that All.Knowing Wisdom.paragon child

kumbha.nAmAnam cakAra kamala.udbhava:

the Lotus.born gave the name "kumbha the Pot".

#zAs #AzAs #Azis – prayer; #AzIrvAda.h . m. ([#AzirvAda आशिर्वाद Nir. ])
benediction, MBh.&c.

*sv.21 Later, Narada took the boy to Brahma the creator, the father of
Narada. Brahma conferred upon the boy (whose name was Kumbha) the blessing
of the highest wisdom.

*vlm.21. The lord Brahma pronounced his blessings on the boy. and knowing
him to be born of the pot and acquainted with the vedas; gave him the name
of Kumbha or the pot.

साधो सः अहम् अयम् कुम्भः पौत्रः अहम् पद्म.जन्मनः ।

sAdho sa: aham ayam kumbha: pautra: aham padma.janmana: |

पुत्रः अहम् नारद.मुनेः कुम्भ.नाम*अस्मि कुम्भजः ॥६।८६।२२॥

putra: aham nArada.mune: kumbha.nAma*asmi kumbhaja: ||6|86|22||

.

o sAdhu = sa: aham . he am I = ayam kumbha: . this kumbha = pautra: aham
padma.janmana: . I am the grandson of the Lotus.Born = putra: aham
nArada.mune: . I am the son of the muni nArada.Mangift = kumbha.nAma*asmi
kumbhaja: . I am named kumbha, being born in a pot.

*vlm.22. Know me O hermit! to be the son of the sage Nárada, and grand son
of the great lotus.born Brahma himself; and know by the appellation of
Kumbha from my birth into the pot.

*sv.22 It is that boy, that Kumbha, that grandson of Brahma, who is
standing before you.

*jd.22. o sAdhu = sa: aham . he am I = ayam kumbha: . this kumbha = pautra:
aham padma.janmana: . I am the grandson of the Lotus.Born = putra: aham
nArada.mune: . I am the son of the muni nArada.Mangift = kumbha.nAma*asmi
kumbhaja: . I am named kumbha, being born in a pot.

साधो सोऽहम्.अयं कुम्भः पौत्रोऽहं पद्मजन्मनः ।

पुत्रोऽहं नारद.मुनेः कुम्भ.नाम.अस्मि कुम्भजः ।। २२

VA . could you please enlighten on the general conclusion of AB gloss

on the verse?

About one citation there I found this .

http://www.wisdomlib.org/hinduism/book/manusmriti.with.the.commentary.of.medhatithi/d/doc201003.html
<http://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc201003.html>

AS: One small correction: The last word breaks as कुम्भनामा अस्मि (having
name कुम्भ).
The AB gloss is trying to justify the apparent great big lie used by चूडाला
in next 4.5 verses. First AB quotes how the lie is severely cursed by
various स्मृतिs.
The first quote is from रामायण: if you lie about horses, you suffer a loss
of 100 (does not say what!), for lying about cows, it becomes 1000, but
lying about men destroys
one's self as well as all the clan.
The second is from Mahabharata: One who lies about being someone else, he
indeed has committed all sins and destroys himself.
(Identity thieves beware!!:.)
This is how शकुन्तला censures दुष्यन्त.
Having setup this preamble (पूर्वपक्ष) AB goes on defense for चूडाला .
First this is described as अर्थवाद a story told to generate interest in
some important idea. The story is not literally true but is suggestive. AB
cites some Vedic sentences to illustrate this. Then he makes a strong
argument, namely due to her enlightened state, she was justified in all the
claims, for she could have direct experience of being one with everything!
Finally, he pleads that all this was for the good of her husband, to help
his liberation; so her lies are justified by her excellent intentions!!
Are you asking for more details of something specific?

*jd. t*his is *t*he sor*t* of nonsense I'd expec*t* from Anandabodhendra, *

*who can'*t* seem *t*o ge*t t*he mos*t* basic principle of *t*his huge
work, *

t*ha*t* in a world of illusion bo*t*h *t*ru*t*h & lies coexis*t*. *

*if he is *t*alking vedically, he has forgo*tt*en *t*ha*t t*his *t*ex*t* is
vedAn**ta**. *

निवसाम्य्.अब्ज.पुरे पित्रा सह यथासुखम् ।

nivasAmi abja.pure pitrA saha yathAsukham |

चत्वारः सुहृदो वेदा मम लीला.विलासिनः ॥६।८६।२३॥

catvAra: suhRda: vedA mama lIlA.vilAsina: ||6|86|23||

.

nivasAmi abja.pure pitrA saha yathAsukham |

catvAra: suhRda: vedA \

mama lIlA.vilAsina:

.

nivasAmi . I dwell = abja.pure . in Lotus City = pitrA saha – with my
father = yathAsukham – at his/our pleasure = catvAra: suhRda: vedA: mama
lIlA.vilAsina: . four veda.s are my friends and playmates.

*vlm.23. I have the four vedas for my companions and playmates, and I
always delighted with their company; in the heavenly abode of my lotus.born
grandsire the Divine Brahma.

*jd.23 . nivasAmi . I dwell = abja.pure . in Lotus City = pitrA saha – with
my father = yathAsukham – at his/our pleasure = catvAra: suhRda: vedA: mama
lIlA.vilAsina: . four veda.s are my friends and playmates.

मातृष्वसा मे गायत्री मम माता सरस्वती ।

mAtRSvasA me gAyatrI mama mAtA sarasvatI |

ब्रह्मलोके मम गृहम् पौत्रस् तत्र.अस्मि सुस्थितः ॥६।८६।२४॥

brahmaloke mama gRham pautra: tatra*asmi susthita: ||6|86|24||

.

mAtRSvasA me gAyatrI /

mama mAtA sarasvatI |

brahmaloke mama gRham \

pautra: tatra*asmi susthita:

.

*jd.24 . mAtRSu asA me gAyatrI . my sacred mother is gAyatrI = mama mAtA
sarasvatI . my mother is sarasvatI = brahmaloke mama gRham . in
brahma.World is my home = pautra: tatra asmi susthita: . as grandson I am
settled there.

my sacred mother is gAyatrI

my mother is sarasvatI

in brahma.World I have my home

as grandson I am settled there

.

*vlm.24. Know the Goddess Sarasvatí to be my mother, and the Gayatri hymn
as my maternal aunt; my habitation is in the heaven of Brahmá where I dwell
as the grand.child of the lord of creatures.

*sv.23.25 I roam the world playfully, for I have nothing to gain from
anyone.

#mAtR . (pl.) the 8 classes of female ancestors (viz. mothers,
grandmothers, great.grandmothers, paternal and maternal aunts • but the
word " mother " is also applied to other female relatives and in familiar
speech to elderly women generally) • the divine mothers or personified
energies of the principal deities.

*jd.24 . mAtRSu asA me gAyatrI . my sacred mother is gAyatrI = mama mAtA
sarasvatI . my mother is sarasvatI = brahmaloke mama gRham . in
brahma.World is my home = pautra: tatra asmi susthita: . as grandson I am
settled there.

यथाकामम् अशेषेण जगन्ति विहराम्य् अहम् ।

yathAkAmam azeSeNa jaganti viharAmi aham |

लीलया परिपूर्णत्वान् न तु कार्येण केनचित् ॥६।८६।२५॥

lIlayA paripUrNatvAt na tu kAryeNa kena.cit ||6|86|25||

.

yathAkAmam azeSeNa /

jaganti viharAmi aham |

lIlayA paripUrNatvAt \

na tu kAryeNa kena.cit

.

entirely as I please

I explore the worlds

overwhelmed by their pleasures

with no sort of duty to be done

.

*vlm. ... not on any errand or business whatever.

*sv. ... for I have nothing to gain from anyone.

धराम् पतति मे पादौ पततो न महीतले ।

dharAm patati me pAdau patata: na mahItale |

रजः स्पृशान्ति न.अङ्गानि ग्लानिम् न.आयाति मे वपुः ॥६।८६।२६॥

raja: spRzAnti na.aGgAni glAnim na.AyAti me vapu: ||6|86|26||

.

dharAm patati me pAdau /

patata: na mahItale |

raja: spRzAnti na.aGgAni \

glAnim na.AyAti me vapu:

.

dharAm patati me pAdau patata: na mahItale –

my feet tread the earth without touching its surface = raja: spRzAnti
na*aGgAni –

no bodies raise dust = glAnim na AyAti me vapu: .

my body is not troubled with fatigue

.

*vlm.26. I walk over the earth without touching it with my feet, and its
flying dost do not approach my person; nor is my body ever fatigued in all
its rambles. (The spiritual body is intangible and unwearied).

*sv.26.28 When I come into this world, my feet do not touch the earth.

*jd.26 . dharAm patati me pAdau patata: na mahItale . my feet tread the
earth without touching its surface = raja: spRzAnti na*aGgAni . no bodies
raise dust = glAnim na AyAti me vapu: . my vapus.body is not troubled with
fatigue.

अद्य आकाश.पथ आगच्छन् दृष्टवान् त्वाम् अहम् पुरः ।

adya.AkAza.patha.Agacchan dRSTavAn tvAm aham pura: |

इह तेन आगतो ऽस्म्य् अङ्ग सर्वम् कथितवान् इति ॥६।८६।२७॥

iha tena Agata: asmi aGga sarvam kathitavAn iti ||6|86|27||

.

adya AkAza.patha Agacchan /

dRSTavAn tvAm aham pura: |

iha tena Agata: asmi aGga \

sarvam kathitavAn iti

.

adya AkAza.pathA gacchan –

today I have been following the Sky.Road

= dRSTavAM*: *tvAm aham pura: .

seeing you here before me = iha tena Agata: asmi . here thus am I come =
aGga sarvam kathitavAn iti . and so I have told you everything

.

*vlm.27. It happened this day, that I came to behold thy hermitage in the
course of my etherial journey; and so directed my course this way, to see
thee in this place. (This is the substance of my life, as I have now
related unto thee).

*sv.26.28 When I come into this world, my feet do not touch the earth.

*jd.27 . adya AkAza.pathA gacchan . today I have been following the
Space.road = dRSTavAM*: *tvAm aham pura: . seeing you here before me = iha
tena Agata: asmi . here thus am I come = aGga sarvam kathitavAn iti . and
so I have told you everything.

एषो ऽहम् इत्य् अखिलम् एव यथानुभूतम्

eSa: aham iti akhilam eva yathAnubhUtam

ते वर्णितम् ननु मया वन.वास.तज्ज्ञ ।

te varNitam nanu mayA vana.vAsa.tajjJa |

सन्तो हि संकथनम् आर्यजन.उत्तमेषु

santa: hi saMkathanam Aryajana*uttameSu

निर्मान्त्य् अलम् सुभग संव्यवहार.दक्षाः ॥६।८६।२८॥

nirmAnti alam subhaga saMvyavahAra.dakSA: ||6|86|28||

.

eSa: aham iti akhilam eva yathAnubhUtam /

te varNitam nanu mayA vana.vAsa.tajjJa |

santa: hi saMkathanam Aryajana*uttameSu \

nirmAnti alam subhaga saMvyavahAra.dakSA:

.

eSa: aham . this I =

ity akhilam eva . so everything =

yathAnubhUtam . as experienced =

te varNitam nanu mayA . have told you thus by me =

vana.vAsa.tajjJa . o forest.dwelling That.knower =

.

*vlm.28. Thus O forester! I have given you the whole account of my life as
you have heard just now; because it is a pleasure to good people, to hold
conversation with the good and wise.

x

*VAALMIIKI OF *T*HE AN*T*HILL** said—*

इति.उक्तवति.अथ मुनौ दिव sox जगाम

iti uktavati atha munau divasa: jagAma

सायंतनाय विधये ऽस्तमि nox जगाम ।

sAyaMtanAya vidhaye astamina: jagAma |

स्नातुम् सभा कृत.नमस्कारणा जगाम

snAtum sabhA kRta.namaskAraNA jagAma

श्याम.क्ष yerx अविक raix zx च महाजगाम ॥६।८६।२९॥

zyAma.kSaye: avikarai: ca mahAjagAma ||6|86|29||

.

iti uktavati atha munau divasa: jagAma /

sAyaMtanAya vidhaye astamina: jagAma |

snAtum sabhA kRta.namas.kAraNA jagAma \

zyAma.kSaye: avikarai: ca mahAjagAma

.

*sv.29 (As Vasistha said this, the seventeenth day came to an end. )

*vlm.29. Valmiki said:..As they were talking in this manner the day past
away to its evening service, and the sun set down below the horizon; the
court broke and every one repaired to his evening ablution, and met again
with the rising sun on the next morning.

@@@

FM.6.86 BIRTH OF KUMBHA THE POT 2.NV22

सर्ग ६.८६

sarga 6.86

सर्ग ६.८६

sarga 6.86

चूदाला उवाच ।

cUdAlA uvAca |

आत्म.स्वभाव.वशतः जातम् जगत् इदम् महत् ।

Atma.svabhAva.vazata: jAtam jagat idam mahat |

स्थितिम् वासनया अभि.एत्य धर्म*अधर्म.वशे स्थितम् ॥६।८६।१॥

sthitim vAsanayA abhi.etya dharma*adharma.vaze sthitam ||6|86|1||

वासना.ह्रासम् आनीय धर्म*अधर्मैः न गृह्यते ।

vAsanA.hrA*sa.m *AnIya dharma*adharmai: na gRhyate |

ततः न जायते जन्तुः इति नो दर्शनम् मुने ॥६।८६।२॥

tata: na jAyate jantu: iti no darzanam mune ||6|86|2||

शिखिध्वज* उवाच ।

zikhidhvaja* uvAca |

अति.उदारम् महार्थम् च वक्षि त्वम् वदताम् वर ।

ati.udAram mahArtham ca vakSi tvam vadatAm vara |

अनुभूतिम् उपारूढम् गूढम् च परमार्थवत् ॥६।८६।३॥

anubhUtim upArUDham gUDham ca paramArthavat ||6|86|3||

त्वत् वाक्य.विभवेन*अद्य श्रुतेन*अनेन सुन्दर ।

tvat vAkya.vibhavena*adya zrutena*anena sundara |

पीतेन इव अमृतेन*अहम् अन्तर्.यातः अस्मि शीतताम् ॥६।८६।४॥

pItena iva amRtena*aham antar.yAta: asmi zItatAm ||6|86|4||

तत्.समासेन ताम् तावत् आत्मा*उत्पत्तिम् वद आशु मे ।

tat.samAsena tAm tAvat AtmA*utpattim vada Azu me |

ततः श्रोष्यामि यत्नेन ज्ञान.गर्भाम् गिरम् तव ॥६।८६।५॥

tata: zroSyAmi yatnena jJAna.garbhAm giram tava ||6|86|5||

तेन पद्मज.पुत्रेण मुनिना नारदेन तत् ।

tena padmaja.putreNa muninA nAradena tat |

क्व कृतम् वीर्यम् आर्येण कथय*अद्य यथास्थितम् ॥६।८६।६॥

kva kRtam vIryam AryeNa kathaya*adya yathAsthitam ||6|86|6||

ततः निबध्नता तेन मनःमत्त.मतङ्ग.जम् ।

tata: nibadhnatA tena mana:matta.mataGga.jam |

विवेक.विपुल*आलाने शुद्धया धीवरत्रया ॥६।८६।७॥

viveka.vipula*AlAne zuddhayA dhIvaratrayA ||6|86|7||

तत्.वीर्यम् कल्प.काल*अग्नि.गलित*इन्दु.द्रव*उपमम् ।

tat.vIryam kalpa.kAla*agni.galita*indu.drava*upamam |

रसानाम् पारद.आदीनाम् दिव्यानाम् अनुरञ्जनम् ॥६।८६।८॥

rasAnAm pArada.AdInAm divyAnAm anuraJjanam ||6|86|8||

मुनिना पार्श्व.गे कुम्भे स्फाटिके विलसत् रुचौ ।

muninA pArzva.ge kumbhe sphATike vilasat rucau |

अद्भुते विद्रुत*आकारम् चन्द्रे चन्द्र* इव अर्पितम् ॥६।८६।९॥

adbhute vidruta*AkAram candre candra* iva arpitam ||6|86|9||

तत्र शैले बृहत्.कान्ते स्थूलः पार्श्वेषु च अभितः ।

tatra zaile bRhat.kAnte sthUla: pArzveSu ca abhita: |

गम्भीर.कुक्षि सुदृधः च उपल*अहनन.क्षमः ॥६।८६।१०॥

gambhIra.kukSi sudRdha: ca upala*ahanana.kSama: ||6|86|10||

संकल्पितेन क्षीरेण स* कुम्भः तेन पूरितः ।

saMkalpitena kSIreNa sa* kumbha: tena pUrita: |

अमृतापूर.भिन्नेन विधिना इव अमृत*अर्णवः ॥६।८६।११॥

amRtApUra.bhinnena vidhinA iva amRta*arNava: ||6|86|11||

तत्र मासात् गतः वृद्धिम् मुनि.मन्द*आहुति.क्रमः ।

tatra mAsAt gata: vRddhim muni.manda*Ahuti.krama: |

अमृत*अब्धौ शुभः गर्भ* इन्दोः इन्दुः इव अनुजः ॥६।८६।१२॥

amRta*abdhau zubha: garbha* indo: indu: iva anuja: ||6|86|12||

इन्दुम् मास* इव आपूर्णम् कालेन सुषुवे घटः ।

indum mAsa* iva ApUrNam kAlena suSuve ghaTa: |

गर्भम् कमल.पत्राक्षम् प्रसूनम् इव माधवः ॥६।८६।१३॥

garbham kamala.patrAkSam prasUnam iva mAdhava: ||6|86|13||

परिपूर्ण.समस्त*अङ्गः कुम्भात् गर्भः वि.निर्ययौ ।

paripUrNa.samasta*aGga: kumbhAt garbha: vi.niryayau |

इन्दुः सूक्ष्मात् इव अम्भोधेः अपरः क्षय.वर्जितः ॥६।८६।१४॥

indu: sUkSmAt iva ambhodhe: apara: kSaya.varjita: ||6|86|14||

दिनैः कतिपयैः एव वृद्धिम् अभि.आजगाम सः ।

dinai: katipayai: eva vRddhim abhi.AjagAma sa: |

अप्रमेय*अङ्ग.सौन्दर्यः शुक्ल.पक्षे शशी यथा ॥६।८६।१५॥

aprameya*aGga.saundarya: zukla.pakSe zazI yathA ||6|86|15||

सर्व.संस्कार.सम्पन्ने स* तस्मिन् नारदः मुनिः ।

sarva.saMskAra.sampanne sa* tasmin nArada: muni: |

भाण्डात् भाण्ड* इव आशेषम् विद्याधन.मयः अजनत् ॥६।८६।१६॥

bhANDAt bhANDa* iva AzeSam vidyAdhana.maya: ajanat ||6|86|16||

दिनैः कतिपयैः एव विज्ञात*अशेष.वाक्.मयम् ।

dinai: katipayai: eva vijJAta*azeSa.vAk.mayam |

चकार एनम् मुनिवरः प्रतिबिम्बम् इव आत्मनः ॥६।८६।१७॥

cakAra enam munivara: pratibimbam iva Atmana: ||6|86|17||

तेन*अराजत पुत्रेण मुनिना मुनि.नायकः ।

tena*arAjata putreNa muninA muni.nAyaka: |

रत्न.आदौ प्रतिबिम्बेन संध्या*उदित इव उडुराट् ॥६।८६।१८॥

ratna.Adau pratibimbena saMdhyA*udita iva uDurAT ||6|86|18||

अथ एनम् पुत्रम् आदाय ब्रह्म.लोकम् स* नारदः ।

atha enam putram AdAya brahma.lokam sa* nArada: |

जगाम*अथ स्व.पितरम् ब्रह्माणम् च*अभि.अवादयत् ॥६।८६।१९॥

jagAma*atha sva.pitaram brahmANam ca*abhi.avAdayat ||6|86|19||

कृत*अभिवन्दनम् ब्रह्मा पौत्रम् आदय तम् तदा ।

kRta*abhivandanam brahmA pautram Adaya tam tadA |

अभिवादित.वेद.आदिम् स्वयम् अङ्के नि.अवेशयत् ॥६।८६।२०॥

abhivAdita.veda.Adim svayam aGke ni.avezayat ||6|86|20||

अथ आशीर्वाद.मात्रेण सर्व.ज्ञम् ज्ञान.पारगम् ।

atha AzIrvAda.mAtreNa sarva.jJam jJAna.pAragam |

पौत्रम् तम् कुम्भ.नामानम् चकार कमल.उद्भवः ॥६।८६।२१॥

pautram tam kumbha.nAmAnam cakAra kamala.udbhava: ||6|86|21||

साधो सः अहम् अयम् कुम्भः पौत्रः अहम् पद्म.जन्मनः ।

sAdho sa: aham ayam kumbha: pautra: aham padma.janmana: |

पुत्रः अहम् नारद.मुनेः कुम्भ.नाम*अस्मि कुम्भजः ॥६।८६।२२॥

putra: aham nArada.mune: kumbha.nAma*asmi kumbhaja: ||6|86|22||

निवसामि अब्ज.पुरे पित्रा सह यथासुखम् ।

nivasAmi abja.pure pitrA saha yathAsukham |

चत्वारः सुहृदः वेदा मम लीला.विलासिनः ॥६।८६।२३॥

catvAra: suhRda: vedA mama lIlA.vilAsina: ||6|86|23||

मातृष्वसा मे गायत्री मम माता सरस्वती ।

mAtRSvasA me gAyatrI mama mAtA sarasvatI |

ब्रह्मलोके मम गृहम् पौत्रः तत्र*अस्मि सुस्थितः ॥६।८६।२४॥

brahmaloke mama gRham pautra: tatra*asmi susthita: ||6|86|24||

यथाकामम् अशेषेण जगन्ति विहरामि अहम् ।

yathAkAmam azeSeNa jaganti viharAmi aham |

लीलया परिपूर्णत्वात् न तु कार्येण केन.चित् ॥६।८६।२५॥

lIlayA paripUrNatvAt na tu kAryeNa kena.cit ||6|86|25||

धराम् पतति मे पादौ पततः न महीतले ।

dharAm patati me pAdau patata: na mahItale |

रजः स्पृशान्ति न*अङ्गानि ग्लानिम् न आयाति मे वपुः ॥६।८६।२६॥

raja: spRzAnti na*aGgAni glAnim na AyAti me vapu: ||6|86|26||

अद्य आकाश.पथ आगच्छन् दृष्टवान् त्वाम् अहम् पुरः ।

adya AkAza.patha Agacchan dRSTavAn tvAm aham pura: |

इह तेन आगतः अस्मि अङ्ग सर्वम् कथितवान् इति ॥६।८६।२७॥

iha tena Agata: asmi aGga sarvam kathitavAn iti ||6|86|27||

ए*s2a: ' *हम् इति अखिलम् एव यथानुभूतम्

eSa: aham iti akhilam eva yathAnubhUtam

ते वर्णितम् ननु मया वन.वास.तज्ज्ञ ।

te varNitam nanu mayA vana.vAsa.tajjJa |

सन्तः हि संकथनम् आर्यजन*उत्तमेषु

santa: hi saMkathanam Aryajana*uttameSu

निर्मान्ति अलम् सुभग संव्यवहार.दक्षाः ॥६।८६।२८॥

nirmAnti alam subhaga saMvyavahAra.dakSA: ||6|86|28||

इति उक्तवति अथ मुनौ दिवसः जगाम

iti uktavati atha munau divasa: jagAma

सायंतनाय विधये अस्तमिनः जगाम ।

sAyaMtanAya vidhaye astamina: jagAma |

स्नातुम् सभा कृत.नमस्.कारणा जगाम

snAtum sabhA kRta.namas.kAraNA jagAma

श्याम.क्षयेः अविकरैः च महाजगाम ॥६।८६।२९॥

zyAma.kSaye: avikarai: ca mahAjagAma ||6|86|29||

||

*.*

*o*ॐ*m*

.

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: man*a: *bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM6087 FIRECREST & THE BOY 2.NV23.24 .z46

https://www.dropbox.com/s/e26jra7fwkpd3p1/fm6087%202.nv23.24%20FIRECREST%20%26%20The%20BOY%20.z46.docx?dl=0
<https://www.dropbox.com/s/e26jra7fwkpd3p1/fm6087%202.nv23-24%20FIRECREST%20%26%20The%20BOY%20.z46.docx?dl=0>

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
<https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.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

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Fri, Oct 29, 2021 at 8:54 AM Jiva Das <das....@gmail.com> wrote:

>
>
> FM6068 FOUR TYPES OF MAUNA SILENCE 2.OC10 .z31
>
>
> https://www.dropbox.com/s/50exf0vvpfbxh9w/fm6068%202.oc10%20FOUR%20TYPES%20OF%20mauna%20SILENCE%20.z31.docx?dl=0
>
>
>
>
>

> *O*ॐm
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
>
> *[image: image not displayed]*

>
>
>
> After advising Raama (at the end of the previous Canto) to avoid
> technical terms...
>
>
>
> FM.6.68
>
>
>

> *THE FOUR TYPES OF MAUNA SILENCE*
>
>
>
> *VASISHTHA** said—*

>
>
>
> सुषुप्त.मौनवान् भूत्वा त्यक्त्वा चित्त.विलासिताम् ।
>
> suSupta.maunava.an bhUtvA tyaktvA citta.vilAsitA.m |
>
> कलनामल.निर्मुक्तः तिष्ठ अवष्टब्ध.तत्.पदः ॥६।६८।१॥
>
> kalanAmala.nirmukta: tiSTha avaSTabdha.tat.pada: ||6|68|1||
>
> .
>

> ~*maunava.*quiet*
>
> kalanAmala*
>
> avaSTabdha*.
>
> .
>
> suSupta*.fast.asleep*.maunava.an bhUtvA*.having.become* / tyaktvA.
> *having.abandoned/given.up* citta.*Affective.mind*.vilasita
> *.shining/sporting*.m = kalanAmala*.nirmukta
> *.unbound/delivered/escaped/rescued\molting*: \ tiSTha.*rest/remain*
> avaSTabdha*.
>
> tat*.that.one*.pada.*condition/happening*:

>
> .
>
> सुषुप्त.मौन.वान् भू.त्वा
>

> *sleep.silence.ful having.become, *

>
> त्यक्त्वा चित्त.विलासिताम्
>

> *having.forsaken Ur Affective play, *

>
> कलन्Âमलनिर्मुक्तः . कलना.मल / कलना.अमल निर्मुक्तः
>

> *free of imagining the pure o&r impure* – fuzzy Â, an Âmbiguity – having

> tired of making such distinctions ...
>

> *rest.firmly as That state*

>
> .
>
> *sv.1 VASISTHA continued: O Rama, remain for ever, firmly established in
> that state of utter freedom from movement of thought, resorting to the
> silence of deep sleep.
>
> *vlm.1. VASISHTHA said:—Ráma remain as taciturn as in your silent sleep,
> and shun at a distance the musings of your mind; get rid of the vagaries of
> your imagination, and
>
> remain firm in the state Brahma.
>
>
>

> *RAAMA** said–*

>
>
>
> वाक्.मौनम् अक्ष.मौनम् च काष्ठ.मौनम् च वेद्मि अहम् ।
>

> vAk.mauna.m akSa.mauna.m ca kASTha.mauna.m ca vedmi a*ha.m *|

>
> सुषुप्त.मौनम्, मौनेश, ब्रह्मन् ब्रूहि किम् उच्यते ॥६।६८।०२॥
>

> suSupta.maunam, mauneza, brahman brUhi kim ucyate ||6|68*|*2||
>
> .
>
> *Quietness of speech & quiet of the senses & the silence of a block of
> wood *
>
> *I know.about: *
>
> *but hey Braahmana,* *Lord of Silence, *
>
> *tell me what is said about the silence of Sleep*
>
> *. *

>
> *sv. ... the rigid silence of extreme asceticism.
>
> *vlm.2. ... the muteness ef a block of wood ....
>

> *jd.2 . vAG.mauna.m . *silence of speech = *akSa.mauna.m ca – *and
> silence of the senses = *kASTha.mauna.m ca . *and the silence of a block
> of wood = *vedmi a*ha.m *– *I know.about = *suSupta.mauna.m – *the
> silence of Sleep = *mauneza brahman – *o Lord of Silence brAhmaNa, = *brUhi
> kim ucyate – *tell me what that is called. *
>
>
>
> *VASISHTHA** said—*

>
>
>
> द्विविधः प्रोच्यते राम मुनिः मुनि.वरैः इह ।
>

> dvividha: procyate rAma muni: muni.var*a.i: *iha |

>
> एकः काष्ठ.तपस्वी स्यात् जीवन्मुक्तः तथा इतरः ॥६।६८।३॥
>
> eka: kASTha.tapasvI syAt jIvanmukta: tathA itara: ||6|68|3||
>
> .
>

> *twofold/two.kinds*:* are declared,* *Raama* / *Muni*: *Muni*.vara.
> *best\boon*.i: iha.*here/itw/now* = eka.*one*: kASTha.*wood/block*
> .~tapasvI.*ascetic* syAt.*would.be <http://would.be>* \ jIvanmukta.
> *Living.free*: tathA.*thus* itarat*.other/else*:
>
> .
>
> *in this regard by his peers, rAma, there are said.to.be
> <http://said.to.be> two types of muni:*
>
> *one would be the wooden ascetic, the other someone **Living.Free*

>
> * dvividha.twofold/two.kinds: ~procyate.declared Râma / Muni:
> Muni.vara.best\boon.i: iha.here/itw/now = eka.one:
> kASTha.wood/block.~tapasvI.ascetic syAt.would.be \
> jIvanmukta.Living.free: tathA.thus itarat.other/else:
>
>
>
> अभावितायाम् शुष्कायाम् क्रियायाम् बद्ध.निश्चयः ।
>
> abhAvitAyA.m zuSkAyA.m kriyAyA.m baddha.nizcaya: |
>
> हठान् जित.इन्द्रिय.ग्रामे मुनिः स्यात् काष्ठ.तापसः ॥६।६८।०४॥
>
> haTha.an jita.indriya.grAme muni: syAt kASTha.tApasa: ||6|68|4||
>
> .
>
> haTha*
>
> jita*
>
> tApasa*:
>
> .
>

> a*.non*.bhAvita.*thot.of/convinced.of/occupied.with*.ayA.m zuSka.*dry\hard(speech)/useless,
> vain*.AyAm / kriyA*.Action/Ritual*.yAm baddha*.bound\fixed*.nizcaya.
> *certainty/assurance*: = haTha*.an jita*.indriya*.sense.organ*.grAma.
> *town*.e \ *Muni*: syAt.*would.be <http://would.be>* kASTha.*wood/block*
> .tApasa*:

>
> .
>
> *sv.4 The former forcibly restrains his senses and engages himself in dry
> (devoid of wisdom) kriyas (activities) with fanaticism.
>
> *vlm.4. The wood like devotee is that austere ascetes, who is not
>
> meditative in his mind, and is firmly employed in the discharge
>
> of the rigorous rites of religion; he practises the painfull
>
> restraints of his bodily organs, and remains speechless as a
>
> wooden statue.
>
>
>
> यथाभूतम् इदम् बुद्ध्वा भावित~आत्मा आत्मनि स्थितः ।
>
> yathAbhUta.m idam buddhvA bhAvita*AtmA Atmani sthita: |
>
> लोक.उपमः अपि तृप्तः अन्तर् यः स* मुक्त.मुनिः स्मृतः ॥६।६८।०५॥
>

> loka.upama: api tRpta: antar ya: sa* mukta.muni: smRta: ||6|68*|*5||
>
> .
>
> yathAbhUta*
>
> tRpta*
>
> .
>
> yathAbhUta.m idam*.this.here* buddhvA / bhAvita.
> *thot.of/convinced.of/occupied.with*.Atma.*Self*.Atmani.*in/when.Self*
> sthita.*situate/existent.as <http://existent.as>*: =
>
> lokaa.u.upamaa.u: apia.u tRpta*: antar*.within* \ yas*.this.who/which*
> sas.*he/it* muktA*.pearl.loosed/Free*.*Muni*: smRta.*remembered/thott.as
> <http://thott.as>*:

>
> .
>
> *sv.5 The liberated sage, on the other hand, knows what is what (the truth
> as truth and the unreal as unreal), he is endowed with self.knowledge and
> yet he behaves as any ordinary person here.
>
> *vlm.5. The other kind of living liberated Yogi is one, who looks at the
> world over as before (with his usual unconcern); who delights in his
> meditation of the soul, and passes as any ordinary man without any
> distinctive mark of his religious order
>
> or secular rank.
>
>
>
> एतयोः यः भवेत् भावः शान्तयोः मुनि.नाथयोः ।
>
> etayo: ya: bhavet bhAva: zAntayo: muni.nAthayo: |
>
> चित्त* निश्चय.रूप.आत्मा मौन.शब्देन स* स्मृतः ॥६।६८।०६॥
>

> citta* nizcaya.rUpa.AtmA mauna.zabd*a.ena *sa* smRta: ||6|68*|*6||
>
> .
>
> etayos.*of.these.two* yas*.this.who/which* bhavet*.would.become* bhA.
> *light/splendor\resembling\like*va: / zAnti.*Shaanti.Peace*.o: *Muni*
> .nAtha.*Lord*.yo: = citta.*Affective.mind* nizcaya.*certainty/assurance*
> .rUpa*.form/shape/color*.Atma.*Self* \ *with/bmo* mauna.*Quiet/silent*.
> zabda.*word/sound*.ena sas.*he/it* smRta.*remembered/thott.as
> <http://thott.as>*

>
> .
>
> *sv.6 What is regarded as silence or mouna is based on the nature and the
> behaviour of these munis.
>
> *vlm.6. The coudition of these two orders of saintly and holy
>
> men, which is the fixedness of their minds and sedateness of
>
> their souls, is what passes under the title of taciturnity and
>
> saintliness (maura[~] and muni), (who hold their tongue and their
>
> peace, and walk subsilentio and incognito on earth).
>
> * etayos.of.these.two yas.this.who/which bhavet.would.become
> bhA.light/splendor\resembling\likeva: / zAnti.Shaanti.Peace.o:
> Muni.nAtha.Lord.yo: = citta.Affective.mind
> nizcaya.certainty/assurance.rUpa.form/shape/color.Atma.Self \ with/bmo
> mauna.Quiet/silent.zabda.word/sound.ena sas.he/it smRta.remembered/
> thott.as
>
>
>
> चतुर्.प्रकाराम् आहुः तम् मौनम् मौन.विदः जनाः ।
>
> catur.prakArA.m Ahu: tam mauna.m mauna.vida: janA: |
>
> वाक्.मौनम् अक्ष.मौनम् च काष्ठम् सौषुप्तम् एव च ॥६।६८।७॥
>
> vAk.mauna.m akSa.mauna.m ca kASTha.m sauSupta.m eva ca ||6|68|7||
>
> .
>
> prakAara*
>
> Ahus*
>
> akSa*
>
> .
>

> catur*.four*.prakAara*.am Ahus* tam / mauna.*silence/quiet*.m mauna.vid.
> *knower/scholar*.a: jana.*person/people*.A: = vAc.
> *voice.speech/sound/language*.mauna.*silence/quiet*.m akSa*.mauna.m ca \
> kASTha.*wood/block*.m sauSupta.*deep.sleeping*.m eva ca
>
> .
>
> *there are 4 sorts of mauna.Silence*
>
> *according.to <http://according.to> those who know about such things*
>
> *:*
>
> *silence of Speech*
>
> *silence of the senses*
>
> *rigid silence*
>
> *and also the silence of dreamless Sleep*
>
> *.*

>
> *sv. ... (3) violent restraint ... ???
>
> * the Rigid (kaSTha, wooden) state of yoga
>
> becomes the Stone State of the wise, which we will meet next year)
>
> * चतुष्.प्रकाराम् Of four sorts आहुः तम् मौनम् they call that Mauna
> Silence, मौन.विदः जनाः people who know about silence, वाक्.मौनम्
> Speech.Silence, अक्ष.मौनम् च eye/Sense.Silence, . *akSan in comp. may
> include all the senses काष्ठम् Wooden, सौषुप्तम् एव च and also Sleeping.
>
>
>
> वाक्.मौनम् वचसाम् रोधः बलात् इन्द्रिय.निग्रहः ।
>
> vAk.mauna.m vacasA.m rodha: balAt indriya.nigraha: |
>
> अक्ष.मौनम् परित्यागः चेष्टानाम् काष्ठ.संज्ञकम् ॥६।६८।०८॥
>
> akSa.mauna.m parityAga: ceSTa.anAm kASTha.saMjJaka.m ||6|68|8||
>
> .
>

> vAk.*voice/speech*.mauna.*silence/quiet*.m vacas.*speech/voice/word*.aAm
> rodha*: / balAt.*thru.force* indriya*.sense.organ*.nigraha*: =
> akSa*.mauna.*silence/quiet*.m parityAga*: \ ceSTA*.conduct/practice*.anAm
> kASTha.*wood/block*.saMjJaka*.m
>
> .
>
> vAG.mauna.m vacas*A.m *rodha: .
>
> *oral silence is suppressed speech = *
>
> balAt . *thru force = *
>
> indriya.nigraha: . *sensory control = *
>
> akSa.mauna.m parityAga: ceST*a.anAm *. *organic silence forsaking the
> motions = *
>
> kASTha.saMjJaka.m . *is defined as "wooden"*
>
> *. *

>
> *vlm.8. Oral silence consists in keeping one's mouth and lips close, and
> the closeness of the senses implies the keeping of the members of the body
> under strict control; the rigorous muteness means the abandonment of all
> efforts, aad the sleepy silence is as silent as the grave.
>
>
>
> मनः मौनम् पञ्चमम् च तत् मृतौ काष्ठ.तापसे ।
>
> mana: mauna.m paJcama.m ca tat mRtau kASTha.tApase |
>
> भावे सुषुप्त.मौन~आख्यम् जीवन्मुक्तः अनुजीवति ॥६।६८।९॥
>

> bhAve suSupta.mauna*Akhya.m jIvanmukta: anujI*vati* ||6|68|9||
>
> .
>
> manas*.Manas.Mind* mauna.*Quiet/silent*.m paJcama.*5th*.m ca*.and/also* /
>
> tat*.that.one* mRta.*dead*.u kASTha.*wood/block*.tApasa.*ascetic*.e =
> bhAva.*becoming.state/feeling.sense*.e suSupta*.fast.asleep*.mauna.
> *Quiet/silent*.AkhyA.*name/called*.m \ jIvanmukta.*Living.free*: anujIvat.
> *imitating/depending.on*.i
>
> .
>
> *and Mental Silence is a fifth*
>
> *that*
>
> *in dead.wood austerity*
>
> *in the State known as Sleep.Silence*
>
> *is the Way known as **Living.Free*
>
> *.*

>
> *sv.9 There is another known as silence of the mind. However, that is
> possible only in one who is dead or one who practises the rigid mouna
> (kastha mauna) or the silence of deep sleep (susupti mauna).
>
> *vlm.9. There is a fifth kind of dead like silence, whick occurs in the
> austere ascetic in his state of insensibility; in the profound meditation
> of the dormant Yogi, and in the mental abstraction of the living liberated.
>
> *AS: ... this one is called काष्ठ and it is experienced only after death
> following hard asceticism.... When one has an experience of self, (भावे)
> a jivanmukta lives in "silence of deep sleep".
> * manas.Manas.Mind mauna.Quiet/silent.m paJcama.5th.m ca.and/also /
> tat.that.one mRta.dead.u kASTha.wood/block.tApasa.ascetic.e =
> bhAva.becoming.state/feeling.sense.e suSupta.fast.asleep.mauna.Quiet/
> silent.AkhyA.name/called.m \ jIvanmukta.Living.free:
> anujIvat.imitating/depending.on.i
>
>
>
> त्रिषु मौन.विशेषेषु विषयः काष्ठ.तापसः ।
>
> triSu mauna.vizeSeSu viSaya: kASTha.tApasa: |
>
> सुषुप्त.मौन.अवस्थाताम् सा तुर्या सा एव मुक्त.धीः ॥६।६८।१०॥
>

> suSupta.mauna.avasthAt*A.m *sA turyA sA eva mukta.dhI: ||6|68|10||
>
> .
>
> tri.*three*.Su mauna.*Quiet/silent*.vizeSa.
> *distinction/difference\kind\species\individual/eminence/first.rate*.iSu
> /
>
> viSaya.*sense.object/field.of.action/.domain*: kASTha.*wood/block*.tApasa.
> *ascetic*: =
>
> suSupta*.fast.asleep*.mauna.*Quiet/silent*.avasthA*.conditioned.state.*
> (overstood).tA.*ness/state*.m \ sA.*she/it* *turya.*fourth*.A sA.*she/it*
> eva.*even/only/indeed* mukta.dhI.*thot.thinking*:

>
> .
>
> *vlm.10. All the three prior states of reticence, occur in the austere
> devotee, and the sleepy or dead silence is what betakes the living
> liberated only.
>
> *sv. Of these the first three involve elements of the rigid mouna. It is
> the fourth that is really conducive to liberation. Hence, even at the risk
> of incurring the displeasure of those who resort to the first three types
> of mouna, I say that there is nothing in those three which is desirable.
>
> * tri.three.Su
> mauna.Quiet/silent.vizeSa.distinction/difference\kind\species\individual/eminence/first.rate.iSu
> / viSaya.sense.object/field.of.action/.domain:
> kASTha.wood/block.tApasa.ascetic: = suSupta.fast.asleep.mauna.Quiet/silent.avasthA.conditioned.state.(overstood).tA.ness/state.m
> \ sA.she/it *turya.fourth.A sA.she/it eva.even/only/indeed
> mukta.dhI.thot.thinking:
>
>
>
> "वाक्.मौनम् मौनम्" इति एतत् सिद्धम् तत् च मनः किल ।
>
> "vAk.mauna.m maunam" iti etat siddha.m tat ca mana: kila |
>
> मलिनम् जीव.बन्धाय तत्र.स्थः काष्ठ.तापसः ॥६।६८।११॥
>
> malina.m jIva.bandhAya tatra.stha: kASTha.tApasa: ||6|68|11||
>
> .
>

> "vAc.*voice.speech/sound/language*.mauna.*Quiet/silent*.m mauna.
> *Quiet/silent*.m" iti.*so/"thus"* etat.*this**.here* /*Siddha.Adept**.m
>
> tat*.that.one* ca*.and/also* manas*.Manas.Mind* kila.*indeed/of.course/for.sure.this.is
> <http://for.sure.this.is>* =
>
> malina*.m jIva.*Lifer/life.form*.bandha.*bond/age*.Aya \ tatra
> *.there/then*.stha.*staying/set*: kASTha.*wood/block*.tApasa.*ascetic*:
>
> .
>
> "vAk.mauna.m maunam" . *"Silence of speech is Silence" = *
>
> iti etat sidd*ha.m *. *so this is said to be = *
>
> tat ca mana: . *and that is Mind = *
>
> kila
>
> malina.m jIva.bandhAya
>
> tatra.stha:
>
> kASTha.tApasa: . *. *

> eva pazyan.*see/knowing* hi / kASTha.*wood/block*.maunI* tu tiSThat.
> *stand/remaining*.i
>
> .
>
> asmat.*us*.saMsmaraNa*.m vA api / dRzya.m vAg*.word/voice*.maya.*made*.m
> aspRzan* = apazyan* eva pazyan.*see/knowing* hi / kASTha.*wood/block*
> .mauni.*Quietist/Muni.like* tu tiSThat.*stand/remaining*.i

>
> .
>
> *vlm.12. The austere devotee continues in his reticence, without minding
> his own egoism, or seeing the visibles or listening to the speech of
> others; and seeing nothing beside him, he sees all in himself, like living
> fire covered under ashes.
>
> *sv. Of these the first three involve elements of the rigid mouna. It is
> the fourth that is really conducive to liberation. Hence, even at the risk
> of incurring the displeasure of those who resort to the first three types
> of mouna, I say that there is nothing in those three which is desirable.
>
>
>
> प्रस्फुरत्.चित्त.कलनम् एतत् मौन.त्रयम् स्मृतम् ।
>
> prasphurat.citta.kalana.m etat mauna.traya.m smRta.m |
>
> भवन्ति मौनिनः तत्र न तज्ज्ञाः तत्.स्थ.लीलया ॥६।६८।१३॥
>
> bhavan.ti maunina: tatra na tajjJA: tat.stha.lIlA.ayA ||6|68|13||
>
> .
>

> prasphurat*.citta.*affected/affective.Mind*.kalana.*effecting/producing*.m
> /
>
> etat.*this**.here* mauna.*silence/quiet*.traya.*triad/trio*.m smRta.*remembered/thott.as
> <http://thott.as>*.m =
>
> bhavan*.becoming/coming.to.be <http://coming.to.be>*.ti maunI*.na: tatra
> *.there/then* \
>
> na*.no/t* tajjJa*.That.knower*.A*: *tat*.that.one*.stha.*staying/set*
> .lIlA.*play.ful\Liilaa*.ayA

>
> .
>
> *sv. Of these the first three involve elements of the rigid mouna. It is
> the fourth that is really conducive to liberation. Hence, even at the risk
> of incurring the displeasure of those who resort to the first three types
> of mouna, I say that there is nothing in those three which is desirable.
>
> *vlm.13. The mind being busy in these three states of silence, and
> indulging its fancies and reveries at liberty; makes munis of course in

> outward appearance, but there is no one, who understands the nature of*
> God.*

>
>
>
> न अत्र उपदेयताज्ञानम् एतत् मौनि.त्रये किल ।
>
> na atra upadeyatAjJAna.m etat mauni.traye kila |
>
> लीलया कथितम् तेन तज्ज्ञाः कुप्यन्तु वा न.वा ॥६।६८।१४॥
>

> lIl*A.ayA* kathita.m t*a.ena *tajjJA: kupyantu vA na.vA ||6|68|14||

>
> .
>
> na atra upadeyatÂjJAna.m /
>
> etan mauni.traye kila =
>

> lIl*A.ayA* kathita.m t*a.ena *\

>
> tajjJA: kupyantu vA na.vA
>
> .
>
> *vlm.14. There is nothing of that blessed divine knowledge in any of
> these, which is so very desireabîe to all mankind; I vouch it freely that
> they are not knowers of God, be they angry at it or not as they may.
> (Vasishtha being a theoretic philosopher, finds fault with every kind of
> practical Yoga or pseudo hypnotism).
>
> *sv. Of these the first three involve elements of the rigid mouna. It is
> the fourth that is really conducive to liberation. Hence, even at the risk
> of incurring the displeasure of those who resort to the first three types
> of mouna, I say that there is nothing in those three which is desirable.
>
>
>
> इदम् सुषुप्त.मौनम् तु जीवन्मुक्तम् इति स्थितम् ।
>
> idam suSupta.mauna.m tu jIvanmukta.m iti sthita.m |
>
> अपुनर्.जन्मनः जन्तोः शृणु श्रवण.भुषणम् ॥६।६८।१५॥
>
> apunar.janmana: janto: zRNu zravaNa.bhuSaNa.m ||6|68|15||
>
> .
>
> idam suSupta.mauna.m tu /
>
> jIvanmukta.m iti sthita.m =
>
> apunar.janmana: janto: \
>
> zRNu zravaNa.bhuSaNa.m
>

> *. *
>
> *as.for this Sleep.Silence*
>
> *which exists in someone **Living.Free* *for a person without another
> birth*
>
> *hear something that's good to hear*
>
> *:*

>
> *vlm.15. But this dormant or meditative sileat sage, who is liberated from
> all bonds and cares in his life time, is never to be born in any shape in
> this world, and it is interesting to know much of them as I will recite to
> you.
>
>
>
> न अत्र संयम्यते प्राणः त्रि.विधः न अपि योज्यते ।
>
> na atra saMyamyate prANa: tri.vidha: na api yojyate |
>
> न उल्लस्यन्ते न ग्लायन्ते समस्त~इन्द्रिय.संविदः ॥६।६८।१६॥
>
> na ullasyante na glAyante samasta~indriya.saMvida: ||6|68|16||
>
> .
>
> na atra saMyamyate prANa: / tri.vidha: na api yojyate =
>
> na ullasyante na glAyante \ samasta~indriya.saMvida:
>
> .
>

> na atra samyamyate prANa: . *here the prANa.air is not restrained = *
>
> tri.vidha: *.Q.*

>
> na api yojyate
>
> na ullasyante
>
> na glAyante
>
> samasta.indriya.saMvida:
>
> .
>
> *vlm.16. He does not require to restrain his respiration, nor needs the
> triple restraint of his speech; he does not rejoice at his prosperity, nor
> is he depressed in adversity, but preserves his equanimity and the evenness
> of his sensibility at all times. (He sticks to what is natural, and does
> not resort to anything artificial).
>
> *sv.15.18 The silence of deep sleep is conducive to liberation. In it the
> prana or life.force is neither restrained nor promoted, the senses are
> neither fed nor starved, the perception of diversity is neither expressed
> nor suppressed, the mind is neither mind nor non.mind. There is no division
> and hence no effort at abolishing it; it is called the silence of deep
> sleep and one who is established in it may or may not meditate.
>
>
>
> नानाता.कलना इयम् च न वल्गति न शाम्यति ।
>

> nAnAtA.kalanA i*ya.m *ca na valgati na zAmyati |

>
> चेतः न चेतः न अचेतः न सन् न असन् न च इतरत् ॥६।६८।१७॥
>
> ceta: na ceta: na aceta: na san na asan na ca itarat ||6|68|17||
>
> .
>

> nAnAtA.kalanA i*ya.m *ca / na valgati na zAmyati =

>
> ceta: na ceta: na a.ceta: \ na san na asan na ca itarat
>
> .
>
> *vlm.17. His mind is under the guidance of his reason, and is
>
> neither excited by nor restrained from its fancies, it is neither
>
> restless nor dormant, and exists as it is not in existence, (owing
>
> to its even mindedness).
>
> *sv.15.18 The silence of deep sleep is conducive to liberation. In it the
> prana or life.force is neither restrained nor promoted, the senses are
> neither fed nor starved, the perception of diversity is neither expressed
> nor suppressed, the mind is neither mind nor non.mind. There is no division
> and hence no effort at abolishing it; it is called the silence of deep
> sleep and one who is established in it may or may not meditate.
>
>
>
> अ.विभागम् अन्.अभ्यासम् यत् अनादि.अन्तम् आस्थितम् ।
>
> a.vibhAgam an.abhyAsam yat anAdi.anta.m Asthita.m |
>
> ध्यायतः अध्यायतः च एतत् सौषुप्तम् मौनम् उच्यते ॥६।६८।१८॥
>
> dhyAyata: adhyAyata: ca etat sauSupta.m mauna.m ucyate ||6|68|18||
>
> .
>
> a.vibhAgam an.abhyAsam / yat anAdi.anta.m Asthita.m =
>
> dhyAyata: adhyAyata: ca etat \ sauSupta.m mauna.m ucyate
>
> .
>
> a.vibhAgam
>
> an.abhyAsam
>

> yat *. what is = *
>
> an.Ady.anta.m Asthita.m *. without.begining.o&r.end extant = *
>
> dhyAyata: a.dhyAyata: ca
>
> etat
>
> sauSupta.m mauna.m ucyate *. is called Sleep.Silence. *

>
> *vlm.18. His attention is neither divided nor pent up, but
>
> fixed in the infinite and eternal one, and his mind cogitates
>
> unconfined the nature of things. Such a one is said to be the
>
> sleeping silent sage.
>
> *sv.15.18 The silence of deep sleep is conducive to liberation. In it the
> prana or life.force is neither restrained nor promoted, the senses are
> neither fed nor starved, the perception of diversity is neither expressed
> nor suppressed, the mind is neither mind nor non.mind. There is no division
> and hence no effort at abolishing it; it is called the silence of deep
> sleep and one who is established in it may or may not meditate.
>
>
>
> यथाभूतम् इदम् बुद्ध्वा जगत् नानात्व.विभ्रमम् ।
>
> yathAbhUta.m idam buddhvA jagat nAnAtva.vibhrama.m |
>
> यथास्थ्हितम् अ.संदेहम् सौषुप्तम् मौनम् एव तत् ॥६।६८।१९॥
>
> yathAsthhita.m a.saMdeha.m sauSupta.m mauna.m eva tat ||6|68|19||
>
> .
>
> yathAbhUta.m idam buddhvA
>
> jagat nAnAtva.vibhrama.m =
>
> yathAsthhita.m a.saMdeha.m
>
> sauSupta.m mauna.m eva tat
>

> *. *

>
> *vlm.19. He who knows the world as it is, and is not led to error
>
> by its deluding varieties, and whoso scans everything as it is
>
> without being led to scepticism, is the man that is styled the
>
> sleeping silent sage.
>
> *sv.19.24 There is knowledge of what IS as it is and there is freedom from
> doubt. It is utter emptiness. It is supportless. It is of the nature of
> supreme peace of which it can neither be said that it is real nor that it
> is unreal.
>
>
>
> अनेक.संवित्.रूप=आत्मा शिवेन इव इदम् आततम् ।
>

> aneka.saMvit.rUpa=AtmA ziv*a.ena *iva idam Atata.m |

>
> इति आस्थितम् अनन्तम् यत् सौषुप्तम् मौनम् उच्यते ॥६।६८।२०॥
>
> iti Asthita.m ananta.m yat sauSupta.m mauna.m ucyate ||6|68|20||
>
> .
>

> aneka.saMvit.rUpa=AtmA / ziv*a.ena *iva idam Atata.m =

>
> iti Asthita.m ananta.m yat \ sauSupta.m mauna.m ucyate
>
> .
>

> an.eka.saMvid=rUp*a*A*tmA
>
> ziv*a.ena *iva . *as.if **by *shiva = *
>
> idam Atata.m . *this is outspread = *
>
> iti Asthita.m ananta.m . *such a boundless existent = *
>
> yat sauSupta.m . *which is a state of Sleep = *
>
> mauna.m ucyate . *is called mauna.Silence*

>
> .
>
> *vlm.20. He who relies his faith and trust, on the one endless and ever
> felicitous Siva, as the aggregate of all knowledge, and the displayer of
> this universe, is the one who is known as the sleeping silent sage.
>
> *sv.19.24 There is knowledge of what IS as it is and there is freedom from
> doubt. It is utter emptiness. It is supportless. It is of the nature of
> supreme peace of which it can neither be said that it is real nor that it
> is unreal.
>
> Øtt.#mauna
>
>
>
> आकाशम् न एव च आकाशम् सर्वम् अस्ति च न अस्ति च ।
>
> AkAza.m na eva ca AkAza.m sarvam asti ca na asti ca |
>
> इति चित्तम् समम् शान्तम् यत् तन् मौनम् सुषुप्तवत् ॥६।६८।२१॥
>
> iti citta.m sama.m zAnta.m yat tan mauna.m suSupta.vat ||6|68|21||
>
> .
>
> AkAza.m na eva ca AkAza.m /
>
> sarvam asti ca na asti ca =
>
> iti citta.m sama.m zAnta.m \
>
> yat tan mauna.m suSupta.vat
>
> .
>

> *"altho AkAsha.Space*
>
> *is not*
>
> *yet all Space*
>
> *is & is not"*
>
> *such a peacefully equal Affection is the Silence of Sleep*
>
> *. *

>
> *vlm.21. He who sees the vacuum as the plenum, and views this all omnium
> as the null and nullum; and whose mind is even and tranquil, is the man who
> is called the sleeping silent sage.
>
>
>
> सर्व.शून्यम् निरालम्बम् शान्ति.विज्ञप्ति=मात्रकम् ।
>

> sarva.zUn*ya.m *nirAlambam zAnti.vijJapti=mAtraka.m |

>
> न सत् न असत् इति यस्याम् आसितम् मौनम् उत्तमम् ॥६।६८।२२॥
>

> na sat na asat iti yasy*A.m *Asita.m mauna.m uttama.m ||6|68|22||
>
> .
>
> sarva.zUn*ya.m *nirAlambam / zAnti.vijJapti=mAtraka.m =
>
> na sat na asat iti yasy*A.m *\ Asita.m mauna.m uttama.m
>
> .
>
> sarva.zUn*ya.m **. all.empty = *
>
> nirAlambam zAnti.vijJapti=mAtraka.m |
>
> na san na a.sad iti yasy*A.m *Asita.m mauna.m uttama.m
>
> निरालम्बम्
>
> *unsupported *

>
> शान्ति.विज्ञप्ति=मात्रकम्
>

> *it is the peace.revealing=element *

>
> न सत् न .अ.सत् इति यस्याम् आसितम्
>

> *whose base*

>
> neither beingSo nor not.beingSo,
>
> मौनम् उत्तमम् is perfect Mauna Silence. .22.
>
> *vlm.22. Again he who views the universe as neither reality nor unreality
> either, but all an empty vacuum and without a substratum, but full of peace
> and divine wisdom, is said to be in the best state of his taciturnity.
>
> *sv.19.24 There is knowledge of what IS as it is and there is freedom from
> doubt. It is utter emptiness. It is supportless. It is of the nature of
> supreme peace of which it can neither be said that it is real nor that it
> is unreal.
>
>
>
> भाव.अभाव.दशा.देश.विशेषैः वितत उत्थितैः ।
>

> bhAva.abhAva.dazA.deza.vizeS*a.i: *vitata utthit*a.i: *|

>
> संविदः यत् अनाभासः तत् मौनम् परमम् विदुः ॥६।६८।२३॥
>
> saMvida: yat anAbhAsa: tat mauna.m parama.m vidu: ||6|68|23||
>
> .
>

> bhAva.a.bhAva.dazA.deza./vizeS*a.i: *vitata utthit*a.i: *=

>
> saMvida: yat anAbhAsa: \ tat mauna.m parama.m vidu:
>
> .
>
> *vlm.23. The mind that is unconscious of the effects, of the different
> states of its prosperity and adversity and of its plenty and wants, is said
> to rest in its highest state of rest and quiet.
>
> *sv.19.24 There is knowledge of what IS as it is and there is freedom from
> doubt. It is utter emptiness. It is supportless. It is of the nature of
> supreme peace of which it can neither be said that it is real nor that it
> is unreal.
>
>
>
> अत्यन्त.समता एव अन्तः चेतसा अ.वृत्ति.रूपिणा ।
>
> atyanta.samatA eva anta: cetasA a.vRtti.rUpiNA |
>
> यत् अनावर्तनम् संवित्.वृत्तेः तत् मौनम् अक्षयम् ॥६।६८।२४॥
>

> yat anAvartana.m saMvit.vRtte: tat mauna.m akSa*ya.m *||6|68|24||

>
> .
>
> atyanta.samatA eva anta: / cetasA a.vRtti.rUpiNA =
>
> yat anAvartana.m saMvit.\vRtte: tat mauna.m akSayam
>
> .
>

> atyanta.samatA* eva* . *only boundless Equality = *
>
> anta: . *within = *
>
> cetasA a.vRtti.rUpiNA . *thru Conscious affection without changeful form
> = *
>
> yad an.Avartana.m saMvid.vRtte: . *which is without the stirring of
> thoughtful awareness = *
>
> tan mauna.m akSa*ya.m *. *that is changeless Silence. *

>
> *vlm.24. That perfect equanimity of the mind and evenness of temper, whkh
> is not liable to change or fluctuation; with a clear conscience and
> unflincing self.consciousness, are the source of an unimpairing reticence.
>
> *sv.19.24 There is knowledge of what IS as it is and there is freedom from
> doubt. It is utter emptiness. It is supportless. It is of the nature of
> supreme peace of which it can neither be said that it is real nor that it
> is unreal.
>
> *VA . I see two parts which I cannot connect :o//
>
> endless ends only by nonexistent mind of the nature of movement.
>
> that is eternal silence which is unperturbed by cit.movement
>
> (संविद्.वृत्तेस् ?)
>
> *AS:संवित्+वृत्ति means the course of knowledge/awareness.
> The verse says that no variations (illusions) in the course of awareness
> is the eternal (stable) silence.
> The first line is describing the lack of variations (अनावर्तनम्) as being
> present in spite of the inner mind involved in non existent objects and not
> having a definite course (अवृत्तिरूपिणा).

> *jd.24 . atyanta.samatA* eva* . *only boundless Equality = *anta: . *within
> = *cetasA a.vRtti.rUpiNA . *thru Conscious affection without changeful
> form = *yad an.Avartana.m saMvid.vRtte: . *which is without the stirring
> of thoughtful awareness = *tan mauna.m akSa*ya.m *. *that is changeless
> Silence. *

>
>
>
> न अहम् अस्मि न च अन्यः अस्मि न मनः न च मानसम् ।
>
> na aha.m asmi na ca anya: asmi na mana: na ca mAnasam |
>
> इति संवित् अ.संवित्तिः अ.विच्छिन्न.अति.मौनिता ॥६।६८।२५॥
>
> iti saMvit a.saMvitti: a.vicchinna.ati.maunitA ||6|68|25||
>
> .
>

> na a*ha.m *asmi *. not I am = *
>
> na ca anya: asmi *. nor too another am = *
>
> na mano *. not Mind = *
>
> na ca mAnasam *. nor too the mindful = *
>
> iti
>
> saMvid a.saMvitti: a.vicchinn*a.a*ti.maunitA

>
> *vlm.25. The consciousness that I am nothing, nor is there anything
>
> besides; and that the mind and its thoughts, are no other
>
> in reality (than fictions of the intellect); is the real source
>
> of taciturnity.
>
> *sv.25.26 That state in which one knows "There is na: aI', nor another, no
> mind nor anything derived from the mind", in which one knows "'I' is but an
> idea in this universe, and it is really pure existence" — that is known as
> the silence of deep sleep.
>
>
>
> अहम् अस्मि जगत् यस्मिन् स्वस्ति शब्दार्थ.मात्रकम् ।
>
> aha.m asmi jagat yasmin svasti zabdArtha.mAtraka.m |
>
> सत्तासामान्यम् एव इति सौषुप्तम् मौनम् उच्यते ॥६।६८।२६॥
>

> sattAsAmAn*ya.m *eva iti sauSupta.m mauna.m ucyate ||6|68|26||
>
> .
>
> a*ha.m *asmi jagat yasmin / svasti zabdArtha.mAtraka.m =
>
> sattAsAmAn*ya.m *eva iti \ sauSupta.m mauna.m ucyate
>
> *. *

>
> *vlm.26. The knowledge that the ego pervades this universe,
>
> which is the representation of the "one that is"; and whose
>
> essence is displayed equally in all things, is what is meant by
>
> the state of sleepy silence, (i.e. the man that has known this
>
> grand truth, remains dumb and mute and has nothing to say).
>
> *sv.25.26 That state in which one knows "There is na: aI', nor another, no
> mind nor anything derived from the mind", in which one knows "'I' is but an
> idea in this universe, and it is really pure existence" — that is known as
> the silence of deep sleep.
>
> अहमस्मि जगत्यस्मिन्स्वस्ति शब्दार्थमात्रकम् ।
>
> सत्तासामान्यमेवेति सौषुप्तं मौनमुच्यते ।। २६
>
> VA . I am the substratum of this world, present equially as the nature
>
> of all objects, .
>
> such understanding is called the silence of the deep sleep.
>
> AS:
> The silence of deep sleep is said to be the awareness that "I am in this
> world only represented by commonality of all existence and representing the
> meaning of the word स्वस्ति . blessed!
>
>
>
> यस्मात् संविदम् एव स्यात् स्व.अन्य~आदि.कलना कुतः ।
>

> yasmAt saMvidam eva syAt sva.anya**A*di.kalanA kuta: |

>
> अनन्तम् एव सौषुप्तम् सर्वम् मौनम् अतः ततम् ॥६।६८।२७॥
>
> ananta.m eva sauSupta.m sarvam mauna.m ata: tata.m ||6|68|27||
>
> .
>

> yasmAt saMvidam eva syAt / sva.anya**A*di.kalanA kuta: =

>
> ananta.m eva sauSupta.m \ sarvam mauna.m ata: tatam
>

> *. *

>
> *vlm.27. Now as it is the consciousness which constitutes all
>
> and everything, how can you concieve your distinction from
>
> others, who are actuated by the same power, dwelling alike in
>
> all? It is this knowledge[~l added] which is called the ever lasting sleep,
>
> and forms the ground work of every kind of silence.
>
> *sv.27.31. In that pure existence which is infinite consciousness, where
> is 'I' or 'another'?
>
>
>
> सुषुप्त.मौनम् एव इदम् अनन्तत्वात् प्रबोधवत् ।
>
> suSupta.mauna.m eva idam anantatvAt prabodha.vat |
>
> तुर्यम् एव अमलम् विद्धि तुर्यातीतम् अथ अपि च ॥६।६८।२८॥
>

> tur*ya.m *eva amalam viddhi turyAtIta.m atha api ca ||6|68|28||

>
> .
>
> suSupta.mauna.m eva idam /
>
> anantatvAt prabodha.vat =
>

> tur*ya.m *eva a.malam viddhi \

>
> turyAtIta.m atha api ca
>
> *vlm.28. This is the silence of profound[~ typo? f changed to p] sleep,
> and because it is an endless sleep in the ever wakeful God, this sleep is
> alike to waking. Know this as the fourth stage of Yoga, or rather a stage
> above the same.
>
> *sv.27.31. In that pure existence which is infinite consciousness, where
> is 'I' or 'another'?
>
>
>
> सौषुप्त~एक.समाधानः तथा तुर्य.सामाधिकः ।
>
> sauSupta~eka.samAdhAna: tathA turya.sAmAdhika: |
>
> तुर्यातीत.समाधिः वा जाग्रति अपि भवन्ति वै ॥६।६८।२९॥
>

> turyAtIta.samAdhi: vA jAgrati api bha*van.ti *vai ||6|68|29||

>
> .
>
> sauSupta~eka.samAdhAna: / tathA turya.sAmAdhika: =
>

> turyAtIta.samAdhi: vA \ jAgrati api bha*van.ti *vai

>
> .
>
> *vlm.29. This profound trance is called hypnotism or the fourth state of
> entranced meditation; and the tranquility which is above this state, is to
> be had in one's waking state.
>
> *sv.27.31. In that pure existence which is infinite consciousness, where
> is 'I' or 'another'?
>
>
>
> तुर्य.स्थ* एव सकल.अमल.शान्ति.वृत्तिर्
>
> turya.stha* eva sakala.amala.zAnti.vRttir
>
> जाग्रति अपि व्यवहरन् निपुणम् समन्तात् ।
>

> jAgrati api vyavaharan nipu*Na.m* samantAt |

> jAgrati api vyavaharan nipu*Na.m* samantAt =

>
> nitya.m sa.deha* uta vA api vi.deha* eva \
>
> brahman nabha:bha.vata* eva kila asti, sAdho
>

> *. *

>
> *vlm.30. He that is situated in his fourth stage of yoga, has a
>
> clear conscience and quiet pence attending on him. This is practicable
>
> by the adept even in his waking state, and is obtainable
>
> by the righteous soul, both in its embodied as well as disembodied
>
> states.
>
> *sv.27.31. In that pure existence which is infinite consciousness, where
> is 'I' or 'another'?
>
>
>
> ॐ इति उदस्त.भव.वासनम् एकम् आस्स्व
>
> OM iti udasta.bhava.vAsana.m eka.m Assva
>
> न त्वम् न च अहम् अपि न अन्यत् इह अस्ति सत्यम् ।
>

> na tvam na ca a*ha.m *api na anyat iha asti satya.m |

>
> सर्वम् च विद्यत* इति इह कला~अन्तर~आभम्
>

> sarvam ca vidyata* iti iha kalA~antara**A*bha.m

>
> ज्ञः तिष्ठ चित्.गगन.कोश.कला~एक.निष्ठः ॥६।६८।३१॥
>
> jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha: ||6|68|31||
>
> .
>
> OM iti udasta.bhava.vAsana.m eka.m Assva /
>

> na tvam na ca a*ha.m *api na anyat iha asti satya.m =
>
> sarvam ca vidyata* iti iha kalA~antara**A*bha.m \
>
> jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha:
>
> *. *

>
> *vlm.31. Yes, O Ráma! Be you desirous to be settled in this
>
> state, and know that neither I or you nor any other person is
>
> any real being in this world, which exists only as a reflexion of
>
> our mind, and therefore the wise man should rely only in the
>
> bosom of the vacuous intellect, which comprehends all things
>
> in it.
>
> *sv.27.31. In that pure existence which is infinite consciousness, where
> is 'I' or 'another'?
>
>
>
> @@@
>
>
>
> DN6068 FOUR TYPES OF MAUNA SILENCE 2.OC10
>
> वसिष्ठ उवाच ।
>
> vasiSTha uvAca |
>
> सुषुप्त.मौनवान् भूत्वा त्यक्त्वा चित्त.विलासिताम् ।
>

> suSupta.maunav*a.an *bhUtvA tyaktvA citta.vilAsit*A.m *|

>
> कलनामल.निर्मुक्तः तिष्ठ अवष्टब्ध.तत्.पदः ॥६।६८।१॥
>
> kalanAmala.nirmukta: tiSTha avaSTabdha.tat.pada: ||6|68|1||
>
> राम उवाच ।
>
> rAma uvAca |
>
> वाक्.मौनम् अक्ष.मौनम् च काष्ठ.मौनम् च वेद्मि अहम् ।
>

> vAk.mauna.m akSa.mauna.m ca kASTha.mauna.m ca vedmi a*ha.m *|

>
> सुषुप्त.मौनम्, मौनेश, ब्रह्मन् ब्रूहि किम् उच्यते ॥६।६८।०२॥
>

> suSupta.maunam, mauneza, brahman brUhi kim ucyate ||6|68*|*2||

>
> वसिष्ठ उवाच ।
>
> vasiSTha uvAca |
>
> द्विविधः प्रोच्यते राम मुनिः मुनि.वरैः इह ।
>

> dvividha: procyate rAma muni: muni.var*a.i: *iha |

>
> एकः काष्ठ.तपस्वी स्यात् जीवन्मुक्तः तथा इतरः ॥६।६८।३॥
>
> eka: kASTha.tapasvI syAt jIvanmukta: tathA itara: ||6|68|3||
>
> अभावितायाम् शुष्कायाम् क्रियायाम् बद्ध.निश्चयः ।
>
> हठान् जित.इन्द्रिय.ग्रामे मुनिः स्यात् काष्ठ.तापसः ॥६।६८।०४॥
>

> abhAvitAy*A.m *zuSkAy*A.m *kriyAy*A.m *baddha.nizcaya: |
>
> haTh*a.an *jita.indriya.grAme muni: syAt kASTha.tApasa: ||6|68*|*4||

>
> यथाभूतम् इदम् बुद्ध्वा भावित~आत्मा आत्मनि स्थितः ।
>

> yathAbhUta.m idam buddhvA bhAvita**A*tmA Atmani sthita: |

>
> लोक.उपमः अपि तृप्तः अन्तर् यः स* मुक्त.मुनिः स्मृतः ॥६।६८।०५॥
>

> loka.upama: api tRpta: antar ya: sa* mukta.muni: smRta: ||6|68*|*5||

>
> एतयोः यः भवेत् भावः शान्तयोः मुनि.नाथयोः ।
>
> etayo: ya: bhavet bhAva: zAntayo: muni.nAthayo: |
>
> चित्त* निश्चय.रूप.आत्मा मौन.शब्देन स* स्मृतः ॥६।६८।०६॥
>

> citta* nizcaya.rUpa.AtmA mauna.zabd*a.ena *sa* smRta: ||6|68*|*6||

>
> चतुर्.प्रकाराम् आहुः तम् मौनम् मौन.विदः जनाः ।
>

> catur.prakAr*A.m *Ahu:* tam *mauna.m mauna.vida: janA: |

>
> वाक्.मौनम् अक्ष.मौनम् च काष्ठम् सौषुप्तम् एव च ॥६।६८।७॥
>

> vAk.mauna.m akSa.mauna.m ca kAST*ha.m *sauSupta.m eva ca ||6|68|7||

>
> वाक्.मौनम् वचसाम् रोधः बलात् इन्द्रिय.निग्रहः ।
>

> vAk.mauna.m vacas*A.m *rodha: balAt indriya.nigraha: |

>
> अक्ष.मौनम् परित्यागः चेष्टानाम् काष्ठ.संज्ञकम् ॥६।६८।०८॥
>

> akSa.mauna.m parityAga: ceST*a.anAm *kASTha.saMjJaka.m ||6|68*|*8||

>
> मनः मौनम् पञ्चमम् च तत् मृतौ काष्ठ.तापसे ।
>
> mana: mauna.m paJcama.m ca tat mRtau kASTha.tApase |
>
> भावे सुषुप्त.मौन~आख्यम् जीवन्मुक्तः अनुजीवति ॥६।६८।९॥
>

> bhAve suSupta.mauna**A*kh*ya.m *jIvanmukta: anujI*vati* ||6|68|9||

>
> त्रिषु मौन.विशेषेषु विषयः काष्ठ.तापसः ।
>
> triSu mauna.vizeSeSu viSaya: kASTha.tApasa: |
>
> सुषुप्त.मौन.अवस्थाताम् सा तुर्या सा एव मुक्त.धीः ॥६।६८।१०॥
>

> suSupta.mauna.avasthAt*A.m *sA turyA sA eva mukta.dhI: ||6|68|10||

>
> "वाक्.मौनम् मौनम्" इति एतत् सिद्धम् तत् च मनः किल ।
>

> "vAk.mauna.m maunam" iti etat sidd*ha.m *tat ca mana: kila |

>
> मलिनम् जीव.बन्धाय तत्र.स्थः काष्ठ.तापसः ॥६।६८।११॥
>
> malina.m jIva.bandhAya tatra.stha: kASTha.tApasa: ||6|68|11||
>
> अस्मत्.संस्मरणम् वा अपि दृश्यम् वाक्.मयम् अस्पृशन् ।
>

> asmat.saMsmara*Na.m* vA api dRz*ya.m *vAk.ma*ya.m *aspRzan |

>
> अपश्यन् एव पश्यन् हि काष्थ.मौनी तु तिष्ठति ॥६।६८।१२॥
>
> apazyan eva pazyan hi kAStha.maunI tu tiSThati ||6|68|12||
>
> प्रस्फुरत्.चित्त.कलनम् एतत् मौन.त्रयम् स्मृतम् ।
>

> prasphurat.citta.kalana.m etat mauna.tra*ya.m *smRta.m |

>
> भवन्ति मौनिनः तत्र न तज्ज्ञाः तत्.स्थ.लीलया ॥६।६८।१३॥
>

> bha*van.ti *maunina: tatra na tajjJA: tat.stha.lIl*A.ayA* ||6|68|13||

>
> न अत्र उपदेयताज्ञानम् एतत् मौनि.त्रये किल ।
>
> na atra upadeyatAjJAna.m etat mauni.traye kila |
>
> लीलया कथितम् तेन तज्ज्ञाः कुप्यन्तु वा न.वा ॥६।६८।१४॥
>

> lIl*A.ayA* kathita.m t*a.ena *tajjJA: kupyantu vA na.vA ||6|68|14||

>
> इदम् सुषुप्त.मौनम् तु जीवन्मुक्तम् इति स्थितम् ।
>
> idam suSupta.mauna.m tu jIvanmukta.m iti sthita.m |
>
> अपुनर्.जन्मनः जन्तोः शृणु श्रवण.भुषणम् ॥६।६८।१५॥
>

> apunar.janmana: janto: zRNu zravaNa.bhuSa*Na.m* ||6|68|15||

>
> न अत्र संयम्यते प्राणः त्रि.विधः न अपि योज्यते ।
>
> na atra saMyamyate prANa: tri.vidha: na api yojyate |
>
> न उल्लस्यन्ते न ग्लायन्ते समस्त~इन्द्रिय.संविदः ॥६।६८।१६॥
>
> na ullasyante na glAyante samasta~indriya.saMvida: ||6|68|16||
>
> नानाता.कलना इयम् च न वल्गति न शाम्यति ।
>

> nAnAtA.kalanA i*ya.m *ca na valgati na zAmyati |

>
> चेतः न चेतः न अचेतः न सन् न असन् न च इतरत् ॥६।६८।१७॥
>
> ceta: na ceta: na aceta: na san na asan na ca itarat ||6|68|17||
>
> अ.विभागम् अन्.अभ्यासम् यत् अनादि.अन्तम् आस्थितम् ।
>
> a.vibhAgam an.abhyAsam yat anAdi.anta.m Asthita.m |
>
> ध्यायतः अध्यायतः च एतत् सौषुप्तम् मौनम् उच्यते ॥६।६८।१८॥
>
> dhyAyata: adhyAyata: ca etat sauSupta.m mauna.m ucyate ||6|68|18||
>
> यथाभूतम् इदम् बुद्ध्वा जगत् नानात्व.विभ्रमम् ।
>
> yathAbhUta.m idam buddhvA jagat nAnAtva.vibhrama.m |
>
> यथास्थ्हितम् अ.संदेहम् सौषुप्तम् मौनम् एव तत् ॥६।६८।१९॥
>

> yathAsthhita.m a.saMde*ha.m *sauSupta.m mauna.m eva tat ||6|68|19||

>
> अनेक.संवित्.रूप=आत्मा शिवेन इव इदम् आततम् ।
>

> aneka.saMvit.rUpa=AtmA ziv*a.ena *iva idam Atata.m |

>
> इति आस्थितम् अनन्तम् यत् सौषुप्तम् मौनम् उच्यते ॥६।६८।२०॥
>
> iti Asthita.m ananta.m yat sauSupta.m mauna.m ucyate ||6|68|20||
>
> आकाशम् न एव च आकाशम् सर्वम् अस्ति च न अस्ति च ।
>
> AkAza.m na eva ca AkAza.m sarvam asti ca na asti ca |
>
> इति चित्तम् समम् शान्तम् यत् तन् मौनम् सुषुप्तवत् ॥६।६८।२१॥
>
> iti citta.m sama.m zAnta.m yat tan mauna.m suSupta.vat ||6|68|21||
>
> सर्व.शून्यम् निरालम्बम् शान्ति.विज्ञप्ति=मात्रकम् ।
>

> sarva.zUn*ya.m *nirAlambam zAnti.vijJapti=mAtraka.m |

>
> न सत् न असत् इति यस्याम् आसितम् मौनम् उत्तमम् ॥६।६८।२२॥
>

> na sat na asat iti yasy*A.m *Asita.m mauna.m uttama.m ||6|68|22||

>
> भाव.अभाव.दशा.देश.विशेषैः वितत उत्थितैः ।
>

> bhAva.abhAva.dazA.deza.vizeS*a.i: *vitata utthit*a.i: *|

>
> संविदः यत् अनाभासः तत् मौनम् परमम् विदुः ॥६।६८।२३॥
>
> saMvida: yat anAbhAsa: tat mauna.m parama.m vidu: ||6|68|23||
>
> अत्यन्त.समता एव अन्तः चेतसा अ.वृत्ति.रूपिणा ।
>
> atyanta.samatA eva anta: cetasA a.vRtti.rUpiNA |
>
> यत् अनावर्तनम् संवित्.वृत्तेः तत् मौनम् अक्षयम् ॥६।६८।२४॥
>

> yat anAvartana.m saMvit.vRtte: tat mauna.m akSa*ya.m *||6|68|24||

>
> न अहम् अस्मि न च अन्यः अस्मि न मनः न च मानसम् ।
>

> na a*ha.m *asmi na ca anya: asmi na mana: na ca mAnasam |

>
> इति संवित् अ.संवित्तिः अ.विच्छिन्न.अति.मौनिता ॥६।६८।२५॥
>
> iti saMvit a.saMvitti: a.vicchinna.ati.maunitA ||6|68|25||
>
> अहम् अस्मि जगत् यस्मिन् स्वस्ति शब्दार्थ.मात्रकम् ।
>

> a*ha.m *asmi jagat yasmin svasti zabdArtha.mAtraka.m |

>
> सत्तासामान्यम् एव इति सौषुप्तम् मौनम् उच्यते ॥६।६८।२६॥
>

> sattAsAmAn*ya.m *eva iti sauSupta.m mauna.m ucyate ||6|68|26||

>
> यस्मात् संविदम् एव स्यात् स्व.अन्य~आदि.कलना कुतः ।
>

> yasmAt saMvidam eva syAt sva.anya**A*di.kalanA kuta: |

>
> अनन्तम् एव सौषुप्तम् सर्वम् मौनम् अतः ततम् ॥६।६८।२७॥
>
> ananta.m eva sauSupta.m sarvam mauna.m ata: tata.m ||6|68|27||
>
> सुषुप्त.मौनम् एव इदम् अनन्तत्वात् प्रबोधवत् ।
>
> suSupta.mauna.m eva idam anantatvAt prabodha.vat |
>
> तुर्यम् एव अमलम् विद्धि तुर्यातीतम् अथ अपि च ॥६।६८।२८॥
>

> tur*ya.m *eva amalam viddhi turyAtIta.m atha api ca ||6|68|28||

>
> सौषुप्त~एक.समाधानः तथा तुर्य.सामाधिकः ।
>
> sauSupta~eka.samAdhAna: tathA turya.sAmAdhika: |
>
> तुर्यातीत.समाधिः वा जाग्रति अपि भवन्ति वै ॥६।६८।२९॥
>

> turyAtIta.samAdhi: vA jAgrati api bha*van.ti *vai ||6|68|29||

>
> तुर्य.स्थ* एव सकल.अमल.शान्ति.वृत्तिर्
>
> turya.stha* eva sakala.amala.zAnti.vRttir
>
> जाग्रति अपि व्यवहरन् निपुणम् समन्तात् ।
>

> jAgrati api vyavaharan nipu*Na.m* samantAt |

>
> नित्यम् स.देह* उत वा अपि वि.देह* एव
>
> nitya.m sa.deha* uta vA api vi.deha* eva
>
> ब्रह्मन् नभःभवत* एव किल अस्ति, साधो ॥६।६८।३०॥
>
> brahman nabha:bha.vata* eva kila asti, sAdho ||6|68|30||
>
> ॐ इति उदस्त.भव.वासनम् एकम् आस्स्व
>
> OM iti udasta.bhava.vAsana.m eka.m Assva
>
> न त्वम् न च अहम् अपि न अन्यत् इह अस्ति सत्यम् ।
>

> na tvam na ca a*ha.m *api na anyat iha asti satya.m |

>
> सर्वम् च विद्यत* इति इह कला~अन्तर~आभम्
>

> sarvam ca vidyata* iti iha kalA~antara**A*bha.m

>
> ज्ञः तिष्ठ चित्.गगन.कोश.कला~एक.निष्ठः ॥६।६८।३१॥
>
> jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha: ||6|68|31||
>
>
>
>
>

> *.*
>
> *o*ॐ*m*

>
> .
>
> 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>
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>

> cit saMvittyA ucyate jIva:
>
> संकल्पात्स मनो भवेत् ।
>

> saMkalpAt sa: man*a: *bhavet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: citta.m ahaMkAra:
>
> माया.इति.आदि.अभिधम् तत:॥
>

> mAyA.iti.Adi .abhid*ha.m *tata:||

>
> y3067.021/FM.3.67.21
>
>
>
> next Canto:
>
> ६०६९
>
> FM6069 MIND AND THE PRANA.AIRS 2.OC11.12 .z61
>
>
> https://www.dropbox.com/s/tjyw1fbfi5ak3nw/fm6069%202.oc11.12%20Mind%20and%20the%20prANa.Airs%20.z61.docx?dl=0

> <https://www.dropbox.com/s/tjyw1fbfi5ak3nw/fm6069%202.oc11-12%20Mind%20and%20the%20prANa.Airs%20.z61.docx?dl=0>
>
> FM.6.50.FM.6.99
>
> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
> <https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>

>
> FM.6.69 MIND AND THE PRANA.AIRS 2.OC11.12
>
>
>
> +++
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Mon, Oct 11, 2021 at 8:05 AM Jiva Das <das....@gmail.com> wrote:
>
>>
>>
>> FM6068 FOUR TYPES OF MAUNA SILENCE 2.OC10 .z31
>>
>>
>> https://www.dropbox.com/s/50exf0vvpfbxh9w/fm6068%202.oc10%20FOUR%20TYPES%20OF%20mauna%20SILENCE%20.z31.docx?dl=0
>>
>> FM.6.50.FM.6.99
>>
>> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0

>> <https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>
>>
>>
>>
>>
>>
>>
>>
>> *O*ॐm
>>
>>
>>
>>
>>
>> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>>
>>
>>
>> *[image: image not displayed]*

>>
>>
>>
>>
>>
>> After advising Raama (at the end of the previous Canto) to avoid
>> technical terms...
>>
>>
>>
>> FM.6.68
>>
>>
>>

>> *THE FOUR TYPES OF MAUNA SILENCE*
>>
>>
>>
>> *VASISHTHA** said—*

>>
>>
>>
>> सुषुप्त.मौनवान् भूत्वा त्यक्त्वा चित्त.विलासिताम् ।
>>
>> suSupta.maunava.an bhUtvA tyaktvA citta.vilAsitA.m |
>>
>> कलनामल.निर्मुक्तः तिष्ठ अवष्टब्ध.तत्.पदः ॥६।६८।१॥
>>
>> kalanAmala.nirmukta: tiSTha avaSTabdha.tat.pada: ||6|68|1||
>>
>> .
>>

>> ~*maunava.*quiet*
>>
>> kalanAmala*
>>
>> avaSTabdha*.
>>
>> .
>>
>> suSupta*.fast.asleep*.maunava.an bhUtvA*.having.become* / tyaktvA.
>> *having.abandoned/given.up* citta.*Affective.mind*.vilasita
>> *.shining/sporting*.m = kalanAmala*.nirmukta
>> *.unbound/delivered/escaped/rescued\molting*: \ tiSTha.*rest/remain*
>> avaSTabdha*.
>>
>> tat*.that.one*.pada.*condition/happening*:

>>
>> .
>>
>> सुषुप्त.मौन.वान् भू.त्वा
>>

>> *sleep.silence.ful having.become, *

>>
>> त्यक्त्वा चित्त.विलासिताम्
>>

>> *having.forsaken Ur Affective play, *

>>
>> कलन्Âमलनिर्मुक्तः . कलना.मल / कलना.अमल निर्मुक्तः
>>

>> *free of imagining the pure o&r impure* – fuzzy Â, an Âmbiguity – having

>> tired of making such distinctions ...
>>

>> *rest.firmly as That state*

>>
>> .
>>
>> *sv.1 VASISTHA continued: O Rama, remain for ever, firmly established in
>> that state of utter freedom from movement of thought, resorting to the
>> silence of deep sleep.
>>
>> *vlm.1. VASISHTHA said:—Ráma remain as taciturn as in your silent sleep,
>> and shun at a distance the musings of your mind; get rid of the vagaries of
>> your imagination, and
>>
>> remain firm in the state Brahma.
>>
>>
>>

>> *RAAMA** said–*

>>
>>
>>
>> वाक्.मौनम् अक्ष.मौनम् च काष्ठ.मौनम् च वेद्मि अहम् ।
>>

>> vAk.mauna.m akSa.mauna.m ca kASTha.mauna.m ca vedmi a*ha.m *|

>>
>> सुषुप्त.मौनम्, मौनेश, ब्रह्मन् ब्रूहि किम् उच्यते ॥६।६८।०२॥
>>

>> suSupta.maunam, mauneza, brahman brUhi kim ucyate ||6|68*|*2||
>>
>> .
>>
>> *Quietness of speech & quiet of the senses & the silence of a block of
>> wood *
>>
>> *I know.about: *
>>
>> *but hey Braahmana,* *Lord of Silence, *
>>
>> *tell me what is said about the silence of Sleep*
>>
>> *. *

>>
>> *sv. ... the rigid silence of extreme asceticism.
>>
>> *vlm.2. ... the muteness ef a block of wood ....
>>

>> *jd.2 . vAG.mauna.m . *silence of speech = *akSa.mauna.m ca – *and
>> silence of the senses = *kASTha.mauna.m ca . *and the silence of a block
>> of wood = *vedmi a*ha.m *– *I know.about = *suSupta.mauna.m – *the
>> silence of Sleep = *mauneza brahman – *o Lord of Silence brAhmaNa, = *brUhi
>> kim ucyate – *tell me what that is called. *
>>
>>
>>
>> *VASISHTHA** said—*

>>
>>
>>
>> द्विविधः प्रोच्यते राम मुनिः मुनि.वरैः इह ।
>>

>> dvividha: procyate rAma muni: muni.var*a.i: *iha |

>>
>> एकः काष्ठ.तपस्वी स्यात् जीवन्मुक्तः तथा इतरः ॥६।६८।३॥
>>
>> eka: kASTha.tapasvI syAt jIvanmukta: tathA itara: ||6|68|3||
>>
>> .
>>

>> *twofold/two.kinds*:* are declared,* *Raama* / *Muni*: *Muni*.vara.
>> *best\boon*.i: iha.*here/itw/now* = eka.*one*: kASTha.*wood/block*
>> .~tapasvI.*ascetic* syAt.*would.be <http://would.be>* \ jIvanmukta.
>> *Living.free*: tathA.*thus* itarat*.other/else*:
>>
>> .
>>
>> *in this regard by his peers, rAma, there are said.to.be
>> <http://said.to.be> two types of muni:*
>>
>> *one would be the wooden ascetic, the other someone **Living.Free*

>>
>> * dvividha.twofold/two.kinds: ~procyate.declared Râma / Muni:
>> Muni.vara.best\boon.i: iha.here/itw/now = eka.one:
>> kASTha.wood/block.~tapasvI.ascetic syAt.would.be \
>> jIvanmukta.Living.free: tathA.thus itarat.other/else:
>>
>>
>>
>> अभावितायाम् शुष्कायाम् क्रियायाम् बद्ध.निश्चयः ।
>>
>> abhAvitAyA.m zuSkAyA.m kriyAyA.m baddha.nizcaya: |
>>
>> हठान् जित.इन्द्रिय.ग्रामे मुनिः स्यात् काष्ठ.तापसः ॥६।६८।०४॥
>>
>> haTha.an jita.indriya.grAme muni: syAt kASTha.tApasa: ||6|68|4||
>>
>> .
>>
>> haTha*
>>
>> jita*
>>
>> tApasa*:
>>
>> .
>>

>> a*.non*.bhAvita.*thot.of/convinced.of/occupied.with*.ayA.m zuSka.*dry\hard(speech)/useless,
>> vain*.AyAm / kriyA*.Action/Ritual*.yAm baddha*.bound\fixed*.nizcaya.
>> *certainty/assurance*: = haTha*.an jita*.indriya*.sense.organ*.grAma.
>> *town*.e \ *Muni*: syAt.*would.be <http://would.be>* kASTha.*wood/block*
>> .tApasa*:

>>
>> .
>>
>> *sv.4 The former forcibly restrains his senses and engages himself in dry
>> (devoid of wisdom) kriyas (activities) with fanaticism.
>>
>> *vlm.4. The wood like devotee is that austere ascetes, who is not
>>
>> meditative in his mind, and is firmly employed in the discharge
>>
>> of the rigorous rites of religion; he practises the painfull
>>
>> restraints of his bodily organs, and remains speechless as a
>>
>> wooden statue.
>>
>>
>>
>> यथाभूतम् इदम् बुद्ध्वा भावित~आत्मा आत्मनि स्थितः ।
>>
>> yathAbhUta.m idam buddhvA bhAvita*AtmA Atmani sthita: |
>>
>> लोक.उपमः अपि तृप्तः अन्तर् यः स* मुक्त.मुनिः स्मृतः ॥६।६८।०५॥
>>

>> loka.upama: api tRpta: antar ya: sa* mukta.muni: smRta: ||6|68*|*5||
>>
>> .
>>
>> yathAbhUta*
>>
>> tRpta*
>>
>> .
>>
>> yathAbhUta.m idam*.this.here* buddhvA / bhAvita.
>> *thot.of/convinced.of/occupied.with*.Atma.*Self*.Atmani.*in/when.Self*
>> sthita.*situate/existent.as <http://existent.as>*: =
>>
>> lokaa.u.upamaa.u: apia.u tRpta*: antar*.within* \ yas*.this.who/which*
>> sas.*he/it* muktA*.pearl.loosed/Free*.*Muni*: smRta.*remembered/thott.as
>> <http://thott.as>*:

>>
>> .
>>
>> *sv.5 The liberated sage, on the other hand, knows what is what (the
>> truth as truth and the unreal as unreal), he is endowed with self.knowledge
>> and yet he behaves as any ordinary person here.
>>
>> *vlm.5. The other kind of living liberated Yogi is one, who looks at the
>> world over as before (with his usual unconcern); who delights in his
>> meditation of the soul, and passes as any ordinary man without any
>> distinctive mark of his religious order
>>
>> or secular rank.
>>
>>
>>
>> एतयोः यः भवेत् भावः शान्तयोः मुनि.नाथयोः ।
>>
>> etayo: ya: bhavet bhAva: zAntayo: muni.nAthayo: |
>>
>> चित्त* निश्चय.रूप.आत्मा मौन.शब्देन स* स्मृतः ॥६।६८।०६॥
>>

>> citta* nizcaya.rUpa.AtmA mauna.zabd*a.ena *sa* smRta: ||6|68*|*6||
>>
>> .
>>
>> etayos.*of.these.two* yas*.this.who/which* bhavet*.would.become* bhA.
>> *light/splendor\resembling\like*va: / zAnti.*Shaanti.Peace*.o: *Muni*
>> .nAtha.*Lord*.yo: = citta.*Affective.mind* nizcaya.*certainty/assurance*
>> .rUpa*.form/shape/color*.Atma.*Self* \ *with/bmo* mauna.*Quiet/silent*.
>> zabda.*word/sound*.ena sas.*he/it* smRta.*remembered/thott.as
>> <http://thott.as>*

>>
>> .
>>
>> *sv.6 What is regarded as silence or mouna is based on the nature and the
>> behaviour of these munis.
>>
>> *vlm.6. The coudition of these two orders of saintly and holy
>>
>> men, which is the fixedness of their minds and sedateness of
>>
>> their souls, is what passes under the title of taciturnity and
>>
>> saintliness (maura[~] and muni), (who hold their tongue and their
>>
>> peace, and walk subsilentio and incognito on earth).
>>
>> * etayos.of.these.two yas.this.who/which bhavet.would.become
>> bhA.light/splendor\resembling\likeva: / zAnti.Shaanti.Peace.o:
>> Muni.nAtha.Lord.yo: = citta.Affective.mind
>> nizcaya.certainty/assurance.rUpa.form/shape/color.Atma.Self \ with/bmo
>> mauna.Quiet/silent.zabda.word/sound.ena sas.he/it smRta.remembered/
>> thott.as
>>
>>
>>
>> चतुर्.प्रकाराम् आहुः तम् मौनम् मौन.विदः जनाः ।
>>
>> catur.prakArA.m Ahu: tam mauna.m mauna.vida: janA: |
>>
>> वाक्.मौनम् अक्ष.मौनम् च काष्ठम् सौषुप्तम् एव च ॥६।६८।७॥
>>
>> vAk.mauna.m akSa.mauna.m ca kASTha.m sauSupta.m eva ca ||6|68|7||
>>
>> .
>>
>> prakAara*
>>
>> Ahus*
>>
>> akSa*
>>
>> .
>>

>> catur*.four*.prakAara*.am Ahus* tam / mauna.*silence/quiet*.m mauna.vid.
>> *knower/scholar*.a: jana.*person/people*.A: = vAc.
>> *voice.speech/sound/language*.mauna.*silence/quiet*.m akSa*.mauna.m ca \
>> kASTha.*wood/block*.m sauSupta.*deep.sleeping*.m eva ca
>>
>> .
>>
>> *there are 4 sorts of mauna.Silence*
>>
>> *according.to <http://according.to> those who know about such things*
>>
>> *:*
>>
>> *silence of Speech*
>>
>> *silence of the senses*
>>
>> *rigid silence*
>>
>> *and also the silence of dreamless Sleep*
>>
>> *.*

>>
>> *sv. ... (3) violent restraint ... ???
>>
>> * the Rigid (kaSTha, wooden) state of yoga
>>
>> becomes the Stone State of the wise, which we will meet next year)
>>
>> * चतुष्.प्रकाराम् Of four sorts आहुः तम् मौनम् they call that Mauna
>> Silence, मौन.विदः जनाः people who know about silence, वाक्.मौनम्
>> Speech.Silence, अक्ष.मौनम् च eye/Sense.Silence, . *akSan in comp. may
>> include all the senses काष्ठम् Wooden, सौषुप्तम् एव च and also Sleeping.
>>
>>
>>
>> वाक्.मौनम् वचसाम् रोधः बलात् इन्द्रिय.निग्रहः ।
>>
>> vAk.mauna.m vacasA.m rodha: balAt indriya.nigraha: |
>>
>> अक्ष.मौनम् परित्यागः चेष्टानाम् काष्ठ.संज्ञकम् ॥६।६८।०८॥
>>

>> akSa.mauna.m parityAga: ceST*a.anAm *kASTha.saMjJaka.m ||6|68|8||
>>
>> .
>>
>> vAk.*voice/speech*.mauna.*silence/quiet*.m vacas.*speech/voice/word*.aAm
>> rodha*: / balAt.*thru.force* indriya*.sense.organ*.nigraha*: =
>> akSa*.mauna.*silence/quiet*.m parityAga*: \ ceSTA*.conduct/practice*.anAm
>> kASTha.*wood/block*.saMjJaka*.m
>>
>> .
>>
>> vAG.mauna.m vacas*A.m *rodha: .
>>
>> *oral silence is suppressed speech = *
>>
>> balAt . *thru force = *
>>
>> indriya.nigraha: . *sensory control = *
>>
>> akSa.mauna.m parityAga: ceST*a.anAm *. *organic silence forsaking the
>> motions = *
>>
>> kASTha.saMjJaka.m . *is defined as "wooden"*
>>
>> *. *

>>
>> *vlm.8. Oral silence consists in keeping one's mouth and lips close, and
>> the closeness of the senses implies the keeping of the members of the body
>> under strict control; the rigorous muteness means the abandonment of all
>> efforts, aad the sleepy silence is as silent as the grave.
>>
>>
>>
>> मनः मौनम् पञ्चमम् च तत् मृतौ काष्ठ.तापसे ।
>>
>> mana: mauna.m paJcama.m ca tat mRtau kASTha.tApase |
>>
>> भावे सुषुप्त.मौन~आख्यम् जीवन्मुक्तः अनुजीवति ॥६।६८।९॥
>>

>> bhAve suSupta.mauna*Akhya.m jIvanmukta: anujI*vati* ||6|68|9||
>>
>> .
>>
>> manas*.Manas.Mind* mauna.*Quiet/silent*.m paJcama.*5th*.m ca*.and/also*
>> /
>>
>> tat*.that.one* mRta.*dead*.u kASTha.*wood/block*.tApasa.*ascetic*.e =
>> bhAva.*becoming.state/feeling.sense*.e suSupta*.fast.asleep*.mauna.
>> *Quiet/silent*.AkhyA.*name/called*.m \ jIvanmukta.*Living.free*:
>> anujIvat.*imitating/depending.on*.i
>>
>> .
>>
>> *and Mental Silence is a fifth*
>>
>> *that*
>>
>> *in dead.wood austerity*
>>
>> *in the State known as Sleep.Silence*
>>
>> *is the Way known as **Living.Free*
>>
>> *.*

>>
>> *sv.9 There is another known as silence of the mind. However, that is
>> possible only in one who is dead or one who practises the rigid mouna
>> (kastha mauna) or the silence of deep sleep (susupti mauna).
>>
>> *vlm.9. There is a fifth kind of dead like silence, whick occurs in the
>> austere ascetic in his state of insensibility; in the profound meditation
>> of the dormant Yogi, and in the mental abstraction of the living liberated.
>>
>> *AS: ... this one is called काष्ठ and it is experienced only after death
>> following hard asceticism.... When one has an experience of self, (भावे)
>> a jivanmukta lives in "silence of deep sleep".
>> * manas.Manas.Mind mauna.Quiet/silent.m paJcama.5th.m ca.and/also /
>> tat.that.one mRta.dead.u kASTha.wood/block.tApasa.ascetic.e =
>> bhAva.becoming.state/feeling.sense.e suSupta.fast.asleep.mauna.Quiet/
>> silent.AkhyA.name/called.m \ jIvanmukta.Living.free:
>> anujIvat.imitating/depending.on.i
>>
>>
>>
>> त्रिषु मौन.विशेषेषु विषयः काष्ठ.तापसः ।
>>
>> triSu mauna.vizeSeSu viSaya: kASTha.tApasa: |
>>
>> सुषुप्त.मौन.अवस्थाताम् सा तुर्या सा एव मुक्त.धीः ॥६।६८।१०॥
>>

>> suSupta.mauna.avasthAt*A.m *sA turyA sA eva mukta.dhI: ||6|68|10||
>>
>> .
>>
>> tri.*three*.Su mauna.*Quiet/silent*.vizeSa.
>> *distinction/difference\kind\species\individual/eminence/first.rate*.iSu
>> /
>>
>> viSaya.*sense.object/field.of.action/.domain*: kASTha.*wood/block*
>> .tApasa.*ascetic*: =
>>
>> suSupta*.fast.asleep*.mauna.*Quiet/silent*.avasthA*.conditioned.state.*
>> (overstood).tA.*ness/state*.m \ sA.*she/it* *turya.*fourth*.A sA.*she/it*
>> eva.*even/only/indeed* mukta.dhI.*thot.thinking*:

>>
>> .
>>
>> *vlm.10. All the three prior states of reticence, occur in the austere
>> devotee, and the sleepy or dead silence is what betakes the living
>> liberated only.
>>
>> *sv. Of these the first three involve elements of the rigid mouna. It is
>> the fourth that is really conducive to liberation. Hence, even at the risk
>> of incurring the displeasure of those who resort to the first three types
>> of mouna, I say that there is nothing in those three which is desirable.
>>
>> * tri.three.Su
>> mauna.Quiet/silent.vizeSa.distinction/difference\kind\species\individual/eminence/first.rate.iSu
>> / viSaya.sense.object/field.of.action/.domain:
>> kASTha.wood/block.tApasa.ascetic: = suSupta.fast.asleep.mauna.Quiet/silent.avasthA.conditioned.state.(overstood).tA.ness/state.m
>> \ sA.she/it *turya.fourth.A sA.she/it eva.even/only/indeed
>> mukta.dhI.thot.thinking:
>>
>>
>>
>> "वाक्.मौनम् मौनम्" इति एतत् सिद्धम् तत् च मनः किल ।
>>
>> "vAk.mauna.m maunam" iti etat siddha.m tat ca mana: kila |
>>
>> मलिनम् जीव.बन्धाय तत्र.स्थः काष्ठ.तापसः ॥६।६८।११॥
>>
>> malina.m jIva.bandhAya tatra.stha: kASTha.tApasa: ||6|68|11||
>>
>> .
>>

>> "vAc.*voice.speech/sound/language*.mauna.*Quiet/silent*.m mauna.
>> *Quiet/silent*.m" iti.*so/"thus"* etat.*this**.here* /*Siddha.Adept**.m
>>
>> tat*.that.one* ca*.and/also* manas*.Manas.Mind* kila.*indeed/of.course/for.sure.this.is
>> <http://for.sure.this.is>* =
>>
>> malina*.m jIva.*Lifer/life.form*.bandha.*bond/age*.Aya \ tatra
>> *.there/then*.stha.*staying/set*: kASTha.*wood/block*.tApasa.*ascetic*:
>>
>> .
>>
>> "vAk.mauna.m maunam" . *"Silence of speech is Silence" = *
>>
>> iti etat sidd*ha.m *. *so this is said to be = *
>>
>> tat ca mana: . *and that is Mind = *
>>
>> kila
>>
>> malina.m jIva.bandhAya
>>
>> tatra.stha:
>>
>> kASTha.tApasa: . *. *

>>
>> * there's wordplay here
>>
>> kaSTha = the yogic frozen posture
>>
>> "वाक्.मौनम् मौनम्" "Speech.silence is Mauna Silence".. इत्य् एतत् सिद्धम्
>> so this is established (as received truth) तच् च मनः किल (and as) that
>> too, Manas Mind alas मलिनम् जीव.बन्धाय impure to #jIva.bondage तत्र.स्थः
>> काष्ठ.तापसः there.stood from wooden.#tapas. .11.
>>
>> *vlm.11. Though speechlessness is called silence, yet it does not
>> constitute pure reticence, in as much as the mute tongue may brood evil
>> thoughts in the mind, whieh lead to the bondage of men.
>>
>> *sv. Of these the first three involve elements of the rigid mouna. It is
>> the fourth that is really conducive to liberation. Hence, even at the risk
>> of incurring the displeasure of those who resort to the first three types
>> of mouna, I say that there is nothing in those three which is desirable.
>>
>> *"vAc.voice.speech/sound/language.mauna.Quiet/silent.m
>> mauna.Quiet/silent.m" iti.so/"thus" etat.this.here /Siddha.Adept*.m
>> tat.that.one ca.and/also manas.Manas.Mind kila.indeed/of.course/
>> for.sure.this.is =
>>
>> malina*.m jIva.Lifer/life.form.bandha.bond/age.Aya \
>> tatra.there/then.stha.staying/set: kASTha.wood/block.tApasa.ascetic:
>>
>>
>>
>> अस्मत्.संस्मरणम् वा अपि दृश्यम् वाक्.मयम् अस्पृशन् ।
>>
>> asmat.saMsmaraNa.m vA api dRzya.m vAk.maya.m aspRzan |
>>
>> अपश्यन् एव पश्यन् हि काष्थ.मौनी तु तिष्ठति ॥६।६८।१२॥
>>
>> apazyan eva pazyan hi kAStha.maunI tu tiSThati ||6|68|12||
>>
>> .
>>

>> asmat.*us*.saMsmaraNa*.m vA api / dRzya.m vAg*.word/voice*.maya.*made*.m
>> aspRzan* = apazyan* eva pazyan.*see/knowing* hi / kASTha.*wood/block*.maunI*
>> tu tiSThat.*stand/remaining*.i

>>
>> .
>>
>> *vlm.12. The austere devotee continues in his reticence, without minding
>> his own egoism, or seeing the visibles or listening to the speech of
>> others; and seeing nothing beside him, he sees all in himself, like living
>> fire covered under ashes.
>>
>> *sv. Of these the first three involve elements of the rigid mouna. It is
>> the fourth that is really conducive to liberation. Hence, even at the risk
>> of incurring the displeasure of those who resort to the first three types
>> of mouna, I say that there is nothing in those three which is desirable.
>>
>>
>>
>> प्रस्फुरत्.चित्त.कलनम् एतत् मौन.त्रयम् स्मृतम् ।
>>
>> prasphurat.citta.kalana.m etat mauna.traya.m smRta.m |
>>
>> भवन्ति मौनिनः तत्र न तज्ज्ञाः तत्.स्थ.लीलया ॥६।६८।१३॥
>>
>> bhavan.ti maunina: tatra na tajjJA: tat.stha.lIlA.ayA ||6|68|13||
>>
>> .
>>
>> prasphurat.citta.kalana.m / etan mauna.traya.m smRta.m =
>>

>> bhavan.ti maunina: tatra \ na tajjJA*: *tat.stha.lIlA.ayA

>>
>> .
>>
>> *sv. Of these the first three involve elements of the rigid mouna. It is
>> the fourth that is really conducive to liberation. Hence, even at the risk
>> of incurring the displeasure of those who resort to the first three types
>> of mouna, I say that there is nothing in those three which is desirable.
>>
>> *vlm.13. The mind being busy in these three states of silence, and
>> indulging its fancies and reveries at liberty; makes munis of course in

>> outward appearance, but there is no one, who understands the nature of*
>> God.*

>>
>>
>>
>> न अत्र उपदेयताज्ञानम् एतत् मौनि.त्रये किल ।
>>
>> na atra upadeyatAjJAna.m etat mauni.traye kila |
>>
>> लीलया कथितम् तेन तज्ज्ञाः कुप्यन्तु वा न.वा ॥६।६८।१४॥
>>

>> lIl*A.ayA* kathita.m t*a.ena *tajjJA: kupyantu vA na.vA ||6|68|14||

>>
>> .
>>
>> na atra upadeyatÂjJAna.m /
>>
>> etan mauni.traye kila =
>>

>> lIl*A.ayA* kathita.m t*a.ena *\

>>
>> tajjJA: kupyantu vA na.vA
>>
>> .
>>
>> *vlm.14. There is nothing of that blessed divine knowledge in any of
>> these, which is so very desireabîe to all mankind; I vouch it freely that
>> they are not knowers of God, be they angry at it or not as they may.
>> (Vasishtha being a theoretic philosopher, finds fault with every kind of
>> practical Yoga or pseudo hypnotism).
>>
>> *sv. Of these the first three involve elements of the rigid mouna. It is
>> the fourth that is really conducive to liberation. Hence, even at the risk
>> of incurring the displeasure of those who resort to the first three types
>> of mouna, I say that there is nothing in those three which is desirable.
>>
>>
>>
>> इदम् सुषुप्त.मौनम् तु जीवन्मुक्तम् इति स्थितम् ।
>>
>> idam suSupta.mauna.m tu jIvanmukta.m iti sthita.m |
>>
>> अपुनर्.जन्मनः जन्तोः शृणु श्रवण.भुषणम् ॥६।६८।१५॥
>>
>> apunar.janmana: janto: zRNu zravaNa.bhuSaNa.m ||6|68|15||
>>
>> .
>>
>> idam suSupta.mauna.m tu /
>>
>> jIvanmukta.m iti sthita.m =
>>
>> apunar.janmana: janto: \
>>
>> zRNu zravaNa.bhuSaNa.m
>>

>> *. *
>>
>> *as.for this Sleep.Silence*
>>
>> *which exists in someone **Living.Free* *for a person without another
>> birth*
>>
>> *hear something that's good to hear*
>>
>> *:*

>>
>> *vlm.15. But this dormant or meditative sileat sage, who is liberated
>> from all bonds and cares in his life time, is never to be born in any shape
>> in this world, and it is interesting to know much of them as I will recite
>> to you.
>>
>>
>>
>> न अत्र संयम्यते प्राणः त्रि.विधः न अपि योज्यते ।
>>
>> na atra saMyamyate prANa: tri.vidha: na api yojyate |
>>
>> न उल्लस्यन्ते न ग्लायन्ते समस्त~इन्द्रिय.संविदः ॥६।६८।१६॥
>>
>> na ullasyante na glAyante samasta~indriya.saMvida: ||6|68|16||
>>
>> .
>>
>> na atra saMyamyate prANa: / tri.vidha: na api yojyate =
>>
>> na ullasyante na glAyante \ samasta~indriya.saMvida:
>>
>> .
>>

>> na atra samyamyate prANa: . *here the prANa.air is not restrained = *
>>
>> tri.vidha: *.Q.*

>>
>> na api yojyate
>>
>> na ullasyante
>>
>> na glAyante
>>
>> samasta.indriya.saMvida:
>>
>> .
>>
>> *vlm.16. He does not require to restrain his respiration, nor needs the
>> triple restraint of his speech; he does not rejoice at his prosperity, nor
>> is he depressed in adversity, but preserves his equanimity and the evenness
>> of his sensibility at all times. (He sticks to what is natural, and does
>> not resort to anything artificial).
>>
>> *sv.15.18 The silence of deep sleep is conducive to liberation. In it the
>> prana or life.force is neither restrained nor promoted, the senses are
>> neither fed nor starved, the perception of diversity is neither expressed
>> nor suppressed, the mind is neither mind nor non.mind. There is no division
>> and hence no effort at abolishing it; it is called the silence of deep
>> sleep and one who is established in it may or may not meditate.
>>
>>
>>
>> नानाता.कलना इयम् च न वल्गति न शाम्यति ।
>>

>> nAnAtA.kalanA i*ya.m *ca na valgati na zAmyati |

>>
>> चेतः न चेतः न अचेतः न सन् न असन् न च इतरत् ॥६।६८।१७॥
>>
>> ceta: na ceta: na aceta: na san na asan na ca itarat ||6|68|17||
>>
>> .
>>

>> nAnAtA.kalanA i*ya.m *ca / na valgati na zAmyati =

>>
>> ceta: na ceta: na a.ceta: \ na san na asan na ca itarat
>>
>> .
>>
>> *vlm.17. His mind is under the guidance of his reason, and is
>>
>> neither excited by nor restrained from its fancies, it is neither
>>
>> restless nor dormant, and exists as it is not in existence, (owing
>>
>> to its even mindedness).
>>
>> *sv.15.18 The silence of deep sleep is conducive to liberation. In it the
>> prana or life.force is neither restrained nor promoted, the senses are
>> neither fed nor starved, the perception of diversity is neither expressed
>> nor suppressed, the mind is neither mind nor non.mind. There is no division
>> and hence no effort at abolishing it; it is called the silence of deep
>> sleep and one who is established in it may or may not meditate.
>>
>>
>>
>> अ.विभागम् अन्.अभ्यासम् यत् अनादि.अन्तम् आस्थितम् ।
>>
>> a.vibhAgam an.abhyAsam yat anAdi.anta.m Asthita.m |
>>
>> ध्यायतः अध्यायतः च एतत् सौषुप्तम् मौनम् उच्यते ॥६।६८।१८॥
>>
>> dhyAyata: adhyAyata: ca etat sauSupta.m mauna.m ucyate ||6|68|18||
>>
>> .
>>
>> a.vibhAgam an.abhyAsam / yat anAdi.anta.m Asthita.m =
>>
>> dhyAyata: adhyAyata: ca etat \ sauSupta.m mauna.m ucyate
>>
>> .
>>
>> a.vibhAgam
>>
>> an.abhyAsam
>>

>> yat *. what is = *
>>
>> an.Ady.anta.m Asthita.m *. without.begining.o&r.end extant = *
>>
>> dhyAyata: a.dhyAyata: ca
>>
>> etat
>>
>> sauSupta.m mauna.m ucyate *. is called Sleep.Silence. *

>>
>> *vlm.18. His attention is neither divided nor pent up, but
>>
>> fixed in the infinite and eternal one, and his mind cogitates
>>
>> unconfined the nature of things. Such a one is said to be the
>>
>> sleeping silent sage.
>>
>> *sv.15.18 The silence of deep sleep is conducive to liberation. In it the
>> prana or life.force is neither restrained nor promoted, the senses are
>> neither fed nor starved, the perception of diversity is neither expressed
>> nor suppressed, the mind is neither mind nor non.mind. There is no division
>> and hence no effort at abolishing it; it is called the silence of deep
>> sleep and one who is established in it may or may not meditate.
>>
>>
>>
>> यथाभूतम् इदम् बुद्ध्वा जगत् नानात्व.विभ्रमम् ।
>>
>> yathAbhUta.m idam buddhvA jagat nAnAtva.vibhrama.m |
>>
>> यथास्थ्हितम् अ.संदेहम् सौषुप्तम् मौनम् एव तत् ॥६।६८।१९॥
>>
>> yathAsthhita.m a.saMdeha.m sauSupta.m mauna.m eva tat ||6|68|19||
>>
>> .
>>
>> yathAbhUta.m idam buddhvA
>>
>> jagat nAnAtva.vibhrama.m =
>>
>> yathAsthhita.m a.saMdeha.m
>>
>> sauSupta.m mauna.m eva tat
>>

>> *. *

>>
>> *vlm.19. He who knows the world as it is, and is not led to error
>>
>> by its deluding varieties, and whoso scans everything as it is
>>
>> without being led to scepticism, is the man that is styled the
>>
>> sleeping silent sage.
>>
>> *sv.19.24 There is knowledge of what IS as it is and there is freedom
>> from doubt. It is utter emptiness. It is supportless. It is of the nature
>> of supreme peace of which it can neither be said that it is real nor that
>> it is unreal.
>>
>>
>>
>> अनेक.संवित्.रूप=आत्मा शिवेन इव इदम् आततम् ।
>>

>> aneka.saMvit.rUpa=AtmA ziv*a.ena *iva idam Atata.m |

>>
>> इति आस्थितम् अनन्तम् यत् सौषुप्तम् मौनम् उच्यते ॥६।६८।२०॥
>>
>> iti Asthita.m ananta.m yat sauSupta.m mauna.m ucyate ||6|68|20||
>>
>> .
>>

>> aneka.saMvit.rUpa=AtmA / ziv*a.ena *iva idam Atata.m =

>>
>> iti Asthita.m ananta.m yat \ sauSupta.m mauna.m ucyate
>>
>> .
>>

>> an.eka.saMvid=rUp*a*A*tmA
>>
>> ziv*a.ena *iva . *as.if **by *shiva = *
>>
>> idam Atata.m . *this is outspread = *
>>
>> iti Asthita.m ananta.m . *such a boundless existent = *
>>
>> yat sauSupta.m . *which is a state of Sleep = *
>>
>> mauna.m ucyate . *is called mauna.Silence*

>>
>> .
>>
>> *vlm.20. He who relies his faith and trust, on the one endless and ever
>> felicitous Siva, as the aggregate of all knowledge, and the displayer of
>> this universe, is the one who is known as the sleeping silent sage.
>>
>> *sv.19.24 There is knowledge of what IS as it is and there is freedom
>> from doubt. It is utter emptiness. It is supportless. It is of the nature
>> of supreme peace of which it can neither be said that it is real nor that
>> it is unreal.
>>
>> Øtt.#mauna
>>
>>
>>
>> आकाशम् न एव च आकाशम् सर्वम् अस्ति च न अस्ति च ।
>>
>> AkAza.m na eva ca AkAza.m sarvam asti ca na asti ca |
>>
>> इति चित्तम् समम् शान्तम् यत् तन् मौनम् सुषुप्तवत् ॥६।६८।२१॥
>>
>> iti citta.m sama.m zAnta.m yat tan mauna.m suSupta.vat ||6|68|21||
>>
>> .
>>
>> AkAza.m na eva ca AkAza.m /
>>
>> sarvam asti ca na asti ca =
>>
>> iti citta.m sama.m zAnta.m \
>>
>> yat tan mauna.m suSupta.vat
>>
>> .
>>

>> *"altho AkAsha.Space*
>>
>> *is not*
>>
>> *yet all Space*
>>
>> *is & is not"*
>>
>> *such a peacefully equal Affection is the Silence of Sleep*
>>
>> *. *

>>
>> *vlm.21. He who sees the vacuum as the plenum, and views this all omnium
>> as the null and nullum; and whose mind is even and tranquil, is the man who
>> is called the sleeping silent sage.
>>
>>
>>
>> सर्व.शून्यम् निरालम्बम् शान्ति.विज्ञप्ति=मात्रकम् ।
>>

>> sarva.zUn*ya.m *nirAlambam zAnti.vijJapti=mAtraka.m |

>>
>> न सत् न असत् इति यस्याम् आसितम् मौनम् उत्तमम् ॥६।६८।२२॥
>>

>> na sat na asat iti yasy*A.m *Asita.m mauna.m uttama.m ||6|68|22||
>>
>> .
>>
>> sarva.zUn*ya.m *nirAlambam / zAnti.vijJapti=mAtraka.m =
>>
>> na sat na asat iti yasy*A.m *\ Asita.m mauna.m uttama.m
>>
>> .
>>
>> sarva.zUn*ya.m **. all.empty = *
>>
>> nirAlambam zAnti.vijJapti=mAtraka.m |
>>
>> na san na a.sad iti yasy*A.m *Asita.m mauna.m uttama.m
>>
>> निरालम्बम्
>>
>> *unsupported *

>>
>> शान्ति.विज्ञप्ति=मात्रकम्
>>

>> *it is the peace.revealing=element *

>>
>> न सत् न .अ.सत् इति यस्याम् आसितम्
>>

>> *whose base*

>>
>> neither beingSo nor not.beingSo,
>>
>> मौनम् उत्तमम् is perfect Mauna Silence. .22.
>>
>> *vlm.22. Again he who views the universe as neither reality nor unreality
>> either, but all an empty vacuum and without a substratum, but full of peace
>> and divine wisdom, is said to be in the best state of his taciturnity.
>>
>> *sv.19.24 There is knowledge of what IS as it is and there is freedom
>> from doubt. It is utter emptiness. It is supportless. It is of the nature
>> of supreme peace of which it can neither be said that it is real nor that
>> it is unreal.
>>
>>
>>
>> भाव.अभाव.दशा.देश.विशेषैः वितत उत्थितैः ।
>>

>> bhAva.abhAva.dazA.deza.vizeS*a.i: *vitata utthit*a.i: *|

>>
>> संविदः यत् अनाभासः तत् मौनम् परमम् विदुः ॥६।६८।२३॥
>>
>> saMvida: yat anAbhAsa: tat mauna.m parama.m vidu: ||6|68|23||
>>
>> .
>>

>> bhAva.a.bhAva.dazA.deza./vizeS*a.i: *vitata utthit*a.i: *=

>>
>> saMvida: yat anAbhAsa: \ tat mauna.m parama.m vidu:
>>
>> .
>>
>> *vlm.23. The mind that is unconscious of the effects, of the different
>> states of its prosperity and adversity and of its plenty and wants, is said
>> to rest in its highest state of rest and quiet.
>>
>> *sv.19.24 There is knowledge of what IS as it is and there is freedom
>> from doubt. It is utter emptiness. It is supportless. It is of the nature
>> of supreme peace of which it can neither be said that it is real nor that
>> it is unreal.
>>
>>
>>
>> अत्यन्त.समता एव अन्तः चेतसा अ.वृत्ति.रूपिणा ।
>>
>> atyanta.samatA eva anta: cetasA a.vRtti.rUpiNA |
>>
>> यत् अनावर्तनम् संवित्.वृत्तेः तत् मौनम् अक्षयम् ॥६।६८।२४॥
>>

>> yat anAvartana.m saMvit.vRtte: tat mauna.m akSa*ya.m *||6|68|24||

>>
>> .
>>
>> atyanta.samatA eva anta: / cetasA a.vRtti.rUpiNA =
>>
>> yat anAvartana.m saMvit.\vRtte: tat mauna.m akSayam
>>
>> .
>>

>> atyanta.samatA* eva* . *only boundless Equality = *
>>
>> anta: . *within = *
>>
>> cetasA a.vRtti.rUpiNA . *thru Conscious affection without changeful form
>> = *
>>
>> yad an.Avartana.m saMvid.vRtte: . *which is without the stirring of
>> thoughtful awareness = *
>>
>> tan mauna.m akSa*ya.m *. *that is changeless Silence. *

>>
>> *vlm.24. That perfect equanimity of the mind and evenness of temper, whkh
>> is not liable to change or fluctuation; with a clear conscience and
>> unflincing self.consciousness, are the source of an unimpairing reticence.
>>
>> *sv.19.24 There is knowledge of what IS as it is and there is freedom
>> from doubt. It is utter emptiness. It is supportless. It is of the nature
>> of supreme peace of which it can neither be said that it is real nor that
>> it is unreal.
>>
>> *VA . I see two parts which I cannot connect :o//
>>
>> endless ends only by nonexistent mind of the nature of movement.
>>
>> that is eternal silence which is unperturbed by cit.movement
>>
>> (संविद्.वृत्तेस् ?)
>>
>> *AS:संवित्+वृत्ति means the course of knowledge/awareness.
>> The verse says that no variations (illusions) in the course of awareness
>> is the eternal (stable) silence.
>> The first line is describing the lack of variations (अनावर्तनम्) as
>> being present in spite of the inner mind involved in non existent objects
>> and not having a definite course (अवृत्तिरूपिणा).

>> *jd.24 . atyanta.samatA* eva* . *only boundless Equality = *anta: . *within
>> = *cetasA a.vRtti.rUpiNA . *thru Conscious affection without changeful
>> form = *yad an.Avartana.m saMvid.vRtte: . *which is without the stirring
>> of thoughtful awareness = *tan mauna.m akSa*ya.m *. *that is changeless
>> Silence. *

>>
>>
>>
>> न अहम् अस्मि न च अन्यः अस्मि न मनः न च मानसम् ।
>>
>> na aha.m asmi na ca anya: asmi na mana: na ca mAnasam |
>>
>> इति संवित् अ.संवित्तिः अ.विच्छिन्न.अति.मौनिता ॥६।६८।२५॥
>>
>> iti saMvit a.saMvitti: a.vicchinna.ati.maunitA ||6|68|25||
>>
>> .
>>

>> na a*ha.m *asmi *. not I am = *
>>
>> na ca anya: asmi *. nor too another am = *
>>
>> na mano *. not Mind = *
>>
>> na ca mAnasam *. nor too the mindful = *
>>
>> iti
>>
>> saMvid a.saMvitti: a.vicchinn*a.a*ti.maunitA

>>
>> *vlm.25. The consciousness that I am nothing, nor is there anything
>>
>> besides; and that the mind and its thoughts, are no other
>>
>> in reality (than fictions of the intellect); is the real source
>>
>> of taciturnity.
>>
>> *sv.25.26 That state in which one knows "There is na: aI', nor another,
>> no mind nor anything derived from the mind", in which one knows "'I' is but
>> an idea in this universe, and it is really pure existence" — that is known
>> as the silence of deep sleep.
>>
>>
>>
>> अहम् अस्मि जगत् यस्मिन् स्वस्ति शब्दार्थ.मात्रकम् ।
>>
>> aha.m asmi jagat yasmin svasti zabdArtha.mAtraka.m |
>>
>> सत्तासामान्यम् एव इति सौषुप्तम् मौनम् उच्यते ॥६।६८।२६॥
>>

>> sattAsAmAn*ya.m *eva iti sauSupta.m mauna.m ucyate ||6|68|26||
>>
>> .
>>
>> a*ha.m *asmi jagat yasmin / svasti zabdArtha.mAtraka.m =
>>
>> sattAsAmAn*ya.m *eva iti \ sauSupta.m mauna.m ucyate
>>
>> *. *

>>
>> *vlm.26. The knowledge that the ego pervades this universe,
>>
>> which is the representation of the "one that is"; and whose
>>
>> essence is displayed equally in all things, is what is meant by
>>
>> the state of sleepy silence, (i.e. the man that has known this
>>
>> grand truth, remains dumb and mute and has nothing to say).
>>
>> *sv.25.26 That state in which one knows "There is na: aI', nor another,
>> no mind nor anything derived from the mind", in which one knows "'I' is but
>> an idea in this universe, and it is really pure existence" — that is known
>> as the silence of deep sleep.
>>
>> अहमस्मि जगत्यस्मिन्स्वस्ति शब्दार्थमात्रकम् ।
>>
>> सत्तासामान्यमेवेति सौषुप्तं मौनमुच्यते ।। २६
>>
>> VA . I am the substratum of this world, present equially as the nature
>>
>> of all objects, .
>>
>> such understanding is called the silence of the deep sleep.
>>
>> AS:
>> The silence of deep sleep is said to be the awareness that "I am in this
>> world only represented by commonality of all existence and representing the
>> meaning of the word स्वस्ति . blessed!
>>
>>
>>
>> यस्मात् संविदम् एव स्यात् स्व.अन्य~आदि.कलना कुतः ।
>>

>> yasmAt saMvidam eva syAt sva.anya**A*di.kalanA kuta: |

>>
>> अनन्तम् एव सौषुप्तम् सर्वम् मौनम् अतः ततम् ॥६।६८।२७॥
>>
>> ananta.m eva sauSupta.m sarvam mauna.m ata: tata.m ||6|68|27||
>>
>> .
>>

>> yasmAt saMvidam eva syAt / sva.anya**A*di.kalanA kuta: =

>>
>> ananta.m eva sauSupta.m \ sarvam mauna.m ata: tatam
>>

>> *. *

>>
>> *vlm.27. Now as it is the consciousness which constitutes all
>>
>> and everything, how can you concieve your distinction from
>>
>> others, who are actuated by the same power, dwelling alike in
>>
>> all? It is this knowledge[~l added] which is called the ever lasting
>> sleep,
>>
>> and forms the ground work of every kind of silence.
>>
>> *sv.27.31. In that pure existence which is infinite consciousness, where
>> is 'I' or 'another'?
>>
>>
>>
>> सुषुप्त.मौनम् एव इदम् अनन्तत्वात् प्रबोधवत् ।
>>
>> suSupta.mauna.m eva idam anantatvAt prabodha.vat |
>>
>> तुर्यम् एव अमलम् विद्धि तुर्यातीतम् अथ अपि च ॥६।६८।२८॥
>>

>> tur*ya.m *eva amalam viddhi turyAtIta.m atha api ca ||6|68|28||

>>
>> .
>>
>> suSupta.mauna.m eva idam /
>>
>> anantatvAt prabodha.vat =
>>

>> tur*ya.m *eva a.malam viddhi \

>>
>> turyAtIta.m atha api ca
>>
>> *vlm.28. This is the silence of profound[~ typo? f changed to p] sleep,
>> and because it is an endless sleep in the ever wakeful God, this sleep is
>> alike to waking. Know this as the fourth stage of Yoga, or rather a stage
>> above the same.
>>
>> *sv.27.31. In that pure existence which is infinite consciousness, where
>> is 'I' or 'another'?
>>
>>
>>
>> सौषुप्त~एक.समाधानः तथा तुर्य.सामाधिकः ।
>>
>> sauSupta~eka.samAdhAna: tathA turya.sAmAdhika: |
>>
>> तुर्यातीत.समाधिः वा जाग्रति अपि भवन्ति वै ॥६।६८।२९॥
>>

>> turyAtIta.samAdhi: vA jAgrati api bha*van.ti *vai ||6|68|29||

>>
>> .
>>
>> sauSupta~eka.samAdhAna: / tathA turya.sAmAdhika: =
>>

>> turyAtIta.samAdhi: vA \ jAgrati api bha*van.ti *vai

>>
>> .
>>
>> *vlm.29. This profound trance is called hypnotism or the fourth state of
>> entranced meditation; and the tranquility which is above this state, is to
>> be had in one's waking state.
>>
>> *sv.27.31. In that pure existence which is infinite consciousness, where
>> is 'I' or 'another'?
>>
>>
>>
>> तुर्य.स्थ* एव सकल.अमल.शान्ति.वृत्तिर्
>>
>> turya.stha* eva sakala.amala.zAnti.vRttir
>>
>> जाग्रति अपि व्यवहरन् निपुणम् समन्तात् ।
>>

>> jAgrati api vyavaharan nipu*Na.m* samantAt |

>> jAgrati api vyavaharan nipu*Na.m* samantAt =

>>
>> nitya.m sa.deha* uta vA api vi.deha* eva \
>>
>> brahman nabha:bha.vata* eva kila asti, sAdho
>>

>> *. *

>>
>> *vlm.30. He that is situated in his fourth stage of yoga, has a
>>
>> clear conscience and quiet pence attending on him. This is practicable
>>
>> by the adept even in his waking state, and is obtainable
>>
>> by the righteous soul, both in its embodied as well as disembodied
>>
>> states.
>>
>> *sv.27.31. In that pure existence which is infinite consciousness, where
>> is 'I' or 'another'?
>>
>>
>>
>> ॐ इति उदस्त.भव.वासनम् एकम् आस्स्व
>>
>> OM iti udasta.bhava.vAsana.m eka.m Assva
>>
>> न त्वम् न च अहम् अपि न अन्यत् इह अस्ति सत्यम् ।
>>

>> na tvam na ca a*ha.m *api na anyat iha asti satya.m |

>>
>> सर्वम् च विद्यत* इति इह कला~अन्तर~आभम्
>>

>> sarvam ca vidyata* iti iha kalA~antara**A*bha.m

>>
>> ज्ञः तिष्ठ चित्.गगन.कोश.कला~एक.निष्ठः ॥६।६८।३१॥
>>
>> jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha: ||6|68|31||
>>
>> .
>>
>> OM iti udasta.bhava.vAsana.m eka.m Assva /
>>

>> na tvam na ca a*ha.m *api na anyat iha asti satya.m =
>>
>> sarvam ca vidyata* iti iha kalA~antara**A*bha.m \
>>
>> jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha:
>>
>> *. *

>>
>> *vlm.31. Yes, O Ráma! Be you desirous to be settled in this
>>
>> state, and know that neither I or you nor any other person is
>>
>> any real being in this world, which exists only as a reflexion of
>>
>> our mind, and therefore the wise man should rely only in the
>>
>> bosom of the vacuous intellect, which comprehends all things
>>
>> in it.
>>
>> *sv.27.31. In that pure existence which is infinite consciousness, where
>> is 'I' or 'another'?
>>
>>
>>
>> @@@
>>
>>
>>
>> DN6068 FOUR TYPES OF MAUNA SILENCE 2.OC10
>>
>> वसिष्ठ उवाच ।
>>
>> vasiSTha uvAca |
>>
>> सुषुप्त.मौनवान् भूत्वा त्यक्त्वा चित्त.विलासिताम् ।
>>

>> suSupta.maunav*a.an *bhUtvA tyaktvA citta.vilAsit*A.m *|

>>
>> कलनामल.निर्मुक्तः तिष्ठ अवष्टब्ध.तत्.पदः ॥६।६८।१॥
>>
>> kalanAmala.nirmukta: tiSTha avaSTabdha.tat.pada: ||6|68|1||
>>
>> राम उवाच ।
>>
>> rAma uvAca |
>>
>> वाक्.मौनम् अक्ष.मौनम् च काष्ठ.मौनम् च वेद्मि अहम् ।
>>

>> vAk.mauna.m akSa.mauna.m ca kASTha.mauna.m ca vedmi a*ha.m *|

>>
>> सुषुप्त.मौनम्, मौनेश, ब्रह्मन् ब्रूहि किम् उच्यते ॥६।६८।०२॥
>>

>> suSupta.maunam, mauneza, brahman brUhi kim ucyate ||6|68*|*2||

>>
>> वसिष्ठ उवाच ।
>>
>> vasiSTha uvAca |
>>
>> द्विविधः प्रोच्यते राम मुनिः मुनि.वरैः इह ।
>>

>> dvividha: procyate rAma muni: muni.var*a.i: *iha |

>>
>> एकः काष्ठ.तपस्वी स्यात् जीवन्मुक्तः तथा इतरः ॥६।६८।३॥
>>
>> eka: kASTha.tapasvI syAt jIvanmukta: tathA itara: ||6|68|3||
>>
>> अभावितायाम् शुष्कायाम् क्रियायाम् बद्ध.निश्चयः ।
>>
>> हठान् जित.इन्द्रिय.ग्रामे मुनिः स्यात् काष्ठ.तापसः ॥६।६८।०४॥
>>

>> abhAvitAy*A.m *zuSkAy*A.m *kriyAy*A.m *baddha.nizcaya: |
>>
>> haTh*a.an *jita.indriya.grAme muni: syAt kASTha.tApasa: ||6|68*|*4||

>>
>> यथाभूतम् इदम् बुद्ध्वा भावित~आत्मा आत्मनि स्थितः ।
>>

>> yathAbhUta.m idam buddhvA bhAvita**A*tmA Atmani sthita: |

>>
>> लोक.उपमः अपि तृप्तः अन्तर् यः स* मुक्त.मुनिः स्मृतः ॥६।६८।०५॥
>>

>> loka.upama: api tRpta: antar ya: sa* mukta.muni: smRta: ||6|68*|*5||

>>
>> एतयोः यः भवेत् भावः शान्तयोः मुनि.नाथयोः ।
>>
>> etayo: ya: bhavet bhAva: zAntayo: muni.nAthayo: |
>>
>> चित्त* निश्चय.रूप.आत्मा मौन.शब्देन स* स्मृतः ॥६।६८।०६॥
>>

>> citta* nizcaya.rUpa.AtmA mauna.zabd*a.ena *sa* smRta: ||6|68*|*6||

>>
>> चतुर्.प्रकाराम् आहुः तम् मौनम् मौन.विदः जनाः ।
>>

>> catur.prakAr*A.m *Ahu:* tam *mauna.m mauna.vida: janA: |

>>
>> वाक्.मौनम् अक्ष.मौनम् च काष्ठम् सौषुप्तम् एव च ॥६।६८।७॥
>>

>> vAk.mauna.m akSa.mauna.m ca kAST*ha.m *sauSupta.m eva ca ||6|68|7||

>>
>> वाक्.मौनम् वचसाम् रोधः बलात् इन्द्रिय.निग्रहः ।
>>

>> vAk.mauna.m vacas*A.m *rodha: balAt indriya.nigraha: |

>>
>> अक्ष.मौनम् परित्यागः चेष्टानाम् काष्ठ.संज्ञकम् ॥६।६८।०८॥
>>

>> akSa.mauna.m parityAga: ceST*a.anAm *kASTha.saMjJaka.m ||6|68*|*8||

>>
>> मनः मौनम् पञ्चमम् च तत् मृतौ काष्ठ.तापसे ।
>>
>> mana: mauna.m paJcama.m ca tat mRtau kASTha.tApase |
>>
>> भावे सुषुप्त.मौन~आख्यम् जीवन्मुक्तः अनुजीवति ॥६।६८।९॥
>>

>> bhAve suSupta.mauna**A*kh*ya.m *jIvanmukta: anujI*vati* ||6|68|9||

>>
>> त्रिषु मौन.विशेषेषु विषयः काष्ठ.तापसः ।
>>
>> triSu mauna.vizeSeSu viSaya: kASTha.tApasa: |
>>
>> सुषुप्त.मौन.अवस्थाताम् सा तुर्या सा एव मुक्त.धीः ॥६।६८।१०॥
>>

>> suSupta.mauna.avasthAt*A.m *sA turyA sA eva mukta.dhI: ||6|68|10||

>>
>> "वाक्.मौनम् मौनम्" इति एतत् सिद्धम् तत् च मनः किल ।
>>

>> "vAk.mauna.m maunam" iti etat sidd*ha.m *tat ca mana: kila |

>>
>> मलिनम् जीव.बन्धाय तत्र.स्थः काष्ठ.तापसः ॥६।६८।११॥
>>
>> malina.m jIva.bandhAya tatra.stha: kASTha.tApasa: ||6|68|11||
>>
>> अस्मत्.संस्मरणम् वा अपि दृश्यम् वाक्.मयम् अस्पृशन् ।
>>

>> asmat.saMsmara*Na.m* vA api dRz*ya.m *vAk.ma*ya.m *aspRzan |

>>
>> अपश्यन् एव पश्यन् हि काष्थ.मौनी तु तिष्ठति ॥६।६८।१२॥
>>
>> apazyan eva pazyan hi kAStha.maunI tu tiSThati ||6|68|12||
>>
>> प्रस्फुरत्.चित्त.कलनम् एतत् मौन.त्रयम् स्मृतम् ।
>>

>> prasphurat.citta.kalana.m etat mauna.tra*ya.m *smRta.m |

>>
>> भवन्ति मौनिनः तत्र न तज्ज्ञाः तत्.स्थ.लीलया ॥६।६८।१३॥
>>

>> bha*van.ti *maunina: tatra na tajjJA: tat.stha.lIl*A.ayA* ||6|68|13||

>>
>> न अत्र उपदेयताज्ञानम् एतत् मौनि.त्रये किल ।
>>
>> na atra upadeyatAjJAna.m etat mauni.traye kila |
>>
>> लीलया कथितम् तेन तज्ज्ञाः कुप्यन्तु वा न.वा ॥६।६८।१४॥
>>

>> lIl*A.ayA* kathita.m t*a.ena *tajjJA: kupyantu vA na.vA ||6|68|14||

>>
>> इदम् सुषुप्त.मौनम् तु जीवन्मुक्तम् इति स्थितम् ।
>>
>> idam suSupta.mauna.m tu jIvanmukta.m iti sthita.m |
>>
>> अपुनर्.जन्मनः जन्तोः शृणु श्रवण.भुषणम् ॥६।६८।१५॥
>>

>> apunar.janmana: janto: zRNu zravaNa.bhuSa*Na.m* ||6|68|15||

>>
>> न अत्र संयम्यते प्राणः त्रि.विधः न अपि योज्यते ।
>>
>> na atra saMyamyate prANa: tri.vidha: na api yojyate |
>>
>> न उल्लस्यन्ते न ग्लायन्ते समस्त~इन्द्रिय.संविदः ॥६।६८।१६॥
>>
>> na ullasyante na glAyante samasta~indriya.saMvida: ||6|68|16||
>>
>> नानाता.कलना इयम् च न वल्गति न शाम्यति ।
>>

>> nAnAtA.kalanA i*ya.m *ca na valgati na zAmyati |

>>
>> चेतः न चेतः न अचेतः न सन् न असन् न च इतरत् ॥६।६८।१७॥
>>
>> ceta: na ceta: na aceta: na san na asan na ca itarat ||6|68|17||
>>
>> अ.विभागम् अन्.अभ्यासम् यत् अनादि.अन्तम् आस्थितम् ।
>>
>> a.vibhAgam an.abhyAsam yat anAdi.anta.m Asthita.m |
>>
>> ध्यायतः अध्यायतः च एतत् सौषुप्तम् मौनम् उच्यते ॥६।६८।१८॥
>>
>> dhyAyata: adhyAyata: ca etat sauSupta.m mauna.m ucyate ||6|68|18||
>>
>> यथाभूतम् इदम् बुद्ध्वा जगत् नानात्व.विभ्रमम् ।
>>
>> yathAbhUta.m idam buddhvA jagat nAnAtva.vibhrama.m |
>>
>> यथास्थ्हितम् अ.संदेहम् सौषुप्तम् मौनम् एव तत् ॥६।६८।१९॥
>>

>> yathAsthhita.m a.saMde*ha.m *sauSupta.m mauna.m eva tat ||6|68|19||

>>
>> अनेक.संवित्.रूप=आत्मा शिवेन इव इदम् आततम् ।
>>

>> aneka.saMvit.rUpa=AtmA ziv*a.ena *iva idam Atata.m |

>>
>> इति आस्थितम् अनन्तम् यत् सौषुप्तम् मौनम् उच्यते ॥६।६८।२०॥
>>
>> iti Asthita.m ananta.m yat sauSupta.m mauna.m ucyate ||6|68|20||
>>
>> आकाशम् न एव च आकाशम् सर्वम् अस्ति च न अस्ति च ।
>>
>> AkAza.m na eva ca AkAza.m sarvam asti ca na asti ca |
>>
>> इति चित्तम् समम् शान्तम् यत् तन् मौनम् सुषुप्तवत् ॥६।६८।२१॥
>>
>> iti citta.m sama.m zAnta.m yat tan mauna.m suSupta.vat ||6|68|21||
>>
>> सर्व.शून्यम् निरालम्बम् शान्ति.विज्ञप्ति=मात्रकम् ।
>>

>> sarva.zUn*ya.m *nirAlambam zAnti.vijJapti=mAtraka.m |

>>
>> न सत् न असत् इति यस्याम् आसितम् मौनम् उत्तमम् ॥६।६८।२२॥
>>

>> na sat na asat iti yasy*A.m *Asita.m mauna.m uttama.m ||6|68|22||

>>
>> भाव.अभाव.दशा.देश.विशेषैः वितत उत्थितैः ।
>>

>> bhAva.abhAva.dazA.deza.vizeS*a.i: *vitata utthit*a.i: *|

>>
>> संविदः यत् अनाभासः तत् मौनम् परमम् विदुः ॥६।६८।२३॥
>>
>> saMvida: yat anAbhAsa: tat mauna.m parama.m vidu: ||6|68|23||
>>
>> अत्यन्त.समता एव अन्तः चेतसा अ.वृत्ति.रूपिणा ।
>>
>> atyanta.samatA eva anta: cetasA a.vRtti.rUpiNA |
>>
>> यत् अनावर्तनम् संवित्.वृत्तेः तत् मौनम् अक्षयम् ॥६।६८।२४॥
>>

>> yat anAvartana.m saMvit.vRtte: tat mauna.m akSa*ya.m *||6|68|24||

>>
>> न अहम् अस्मि न च अन्यः अस्मि न मनः न च मानसम् ।
>>

>> na a*ha.m *asmi na ca anya: asmi na mana: na ca mAnasam |

>>
>> इति संवित् अ.संवित्तिः अ.विच्छिन्न.अति.मौनिता ॥६।६८।२५॥
>>
>> iti saMvit a.saMvitti: a.vicchinna.ati.maunitA ||6|68|25||
>>
>> अहम् अस्मि जगत् यस्मिन् स्वस्ति शब्दार्थ.मात्रकम् ।
>>

>> a*ha.m *asmi jagat yasmin svasti zabdArtha.mAtraka.m |

>>
>> सत्तासामान्यम् एव इति सौषुप्तम् मौनम् उच्यते ॥६।६८।२६॥
>>

>> sattAsAmAn*ya.m *eva iti sauSupta.m mauna.m ucyate ||6|68|26||

>>
>> यस्मात् संविदम् एव स्यात् स्व.अन्य~आदि.कलना कुतः ।
>>

>> yasmAt saMvidam eva syAt sva.anya**A*di.kalanA kuta: |

>>
>> अनन्तम् एव सौषुप्तम् सर्वम् मौनम् अतः ततम् ॥६।६८।२७॥
>>
>> ananta.m eva sauSupta.m sarvam mauna.m ata: tata.m ||6|68|27||
>>
>> सुषुप्त.मौनम् एव इदम् अनन्तत्वात् प्रबोधवत् ।
>>
>> suSupta.mauna.m eva idam anantatvAt prabodha.vat |
>>
>> तुर्यम् एव अमलम् विद्धि तुर्यातीतम् अथ अपि च ॥६।६८।२८॥
>>

>> tur*ya.m *eva amalam viddhi turyAtIta.m atha api ca ||6|68|28||

>>
>> सौषुप्त~एक.समाधानः तथा तुर्य.सामाधिकः ।
>>
>> sauSupta~eka.samAdhAna: tathA turya.sAmAdhika: |
>>
>> तुर्यातीत.समाधिः वा जाग्रति अपि भवन्ति वै ॥६।६८।२९॥
>>

>> turyAtIta.samAdhi: vA jAgrati api bha*van.ti *vai ||6|68|29||

>>
>> तुर्य.स्थ* एव सकल.अमल.शान्ति.वृत्तिर्
>>
>> turya.stha* eva sakala.amala.zAnti.vRttir
>>
>> जाग्रति अपि व्यवहरन् निपुणम् समन्तात् ।
>>

>> jAgrati api vyavaharan nipu*Na.m* samantAt |

>>
>> नित्यम् स.देह* उत वा अपि वि.देह* एव
>>
>> nitya.m sa.deha* uta vA api vi.deha* eva
>>
>> ब्रह्मन् नभःभवत* एव किल अस्ति, साधो ॥६।६८।३०॥
>>
>> brahman nabha:bha.vata* eva kila asti, sAdho ||6|68|30||
>>
>> ॐ इति उदस्त.भव.वासनम् एकम् आस्स्व
>>
>> OM iti udasta.bhava.vAsana.m eka.m Assva
>>
>> न त्वम् न च अहम् अपि न अन्यत् इह अस्ति सत्यम् ।
>>

>> na tvam na ca a*ha.m *api na anyat iha asti satya.m |

>>
>> सर्वम् च विद्यत* इति इह कला~अन्तर~आभम्
>>

>> sarvam ca vidyata* iti iha kalA~antara**A*bha.m

>>
>> ज्ञः तिष्ठ चित्.गगन.कोश.कला~एक.निष्ठः ॥६।६८।३१॥
>>
>> jJa: tiSTha cit.gagana.koza.kalA~eka.niSTha: ||6|68|31||
>>
>>
>>
>>
>>

>> *.*
>>
>> *o*ॐ*m*

>>
>> .
>>
>> 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>
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>

>> cit saMvittyA ucyate jIva:
>>
>> संकल्पात्स मनो भवेत् ।
>>

>> saMkalpAt sa: man*a: *bhavet |

>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: citta.m ahaMkAra:
>>
>> माया.इति.आदि.अभिधम् तत:॥
>>

>> mAyA.iti.Adi .abhid*ha.m *tata:||

>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>> next Canto:
>>
>> ६०६९
>>
>> FM6069 MIND AND THE PRANA.AIRS 2.OC11.12 .z61
>>
>>
>> https://www.dropbox.com/s/tjyw1fbfi5ak3nw/fm6069%202.oc11.12%20Mind%20and%20the%20prANa.Airs%20.z61.docx?dl=0

>> <https://www.dropbox.com/s/tjyw1fbfi5ak3nw/fm6069%202.oc11-12%20Mind%20and%20the%20prANa.Airs%20.z61.docx?dl=0>
>>
>> FM.6.50.FM.6.99
>>
>> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
>> <https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>

>>
>> FM.6.69 MIND AND THE PRANA.AIRS 2.OC11.12
>>
>>
>>
>> +++
>>
>>
>> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
>> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>>
>> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
>> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
>> Contentment is the highest gain, Good Company the highest course,
>> Enquiry the highest wisdom, and Peace the highest enjoyment.
>> -- Yoga Vasishtha
>>
>>
>> The complete YVFiles of this masterpiece can be found at
>>

>> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>>
>>
>> On Tue, Oct 10, 2017 at 9:22 PM jivadas <das....@gmail.com> wrote:
>>
>>> work in progress .v17
>>>
>>> work in progress .v15,16
>>>
>>> latest update:
>>>
>>> fm6068 2.oc10 FOUR TYPES OF mauna SILENCE .z31
>>>
>>>
>>> https://www.dropbox.com/s/50exf0vvpfbxh9w/fm6068%202.oc10%20FOUR%20TYPES%20OF%20mauna%20SILENCE%20.z31.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>

>>> *O*ॐm
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>>>
>>>
>>>
>>> *[image: image not displayed]*
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> After advising *#rAma* (at the end of the previous Canto) *to avoid
>>> technical terms...*
>>>
>>>
>>>
>>> *THE FOUR TYPES OF MAUNA SILENCE*
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> *vasiShTha said—*
>>>
>>>
>>>
>>> *01*|o/

>>>
>>> सुषुप्त.मौन-वान् भूत्वा त्यक्त्वा चित्त-विलासिताम् ।
>>>
>>> suSupta.mauna-vAn_bhUtvA tyaktvA citta-vilAsitAm |
>>>
>>> कलनामल-निर्मुक्तस् तिष्ठ .अवष्टब्ध.तत्-पद: ॥१॥
>>>
>>> kalanÂmala-nirmuktas_tiSTha_avaSTabdha.tat-pada: ||6|68|01||
>>>
>>> .
>>>
>>> सुषुप्त.मौन-वान् भू.त्वा
>>>

>>> *sleep.silence-ful having.become, *

>>>
>>> त्यक्त्वा चित्त-विलासिताम्
>>>

>>> *having-forsaken Ur Affective play, *

>>>
>>> कलन्Âमलनिर्मुक्तः - कलना.मल / कलना.अमल निर्मुक्तः
>>>

>>> *free of imagining the pure o**&r impure* – fuzzy Â, an Âmbiguity –
>>> having tired of making such distinctions ... तिष्ठ अवष्टब्ध-तत्.पदः *rest.firmly
>>> as the That-state.*

>>>
>>> ~sv.1 VASISTHA continued: O Rama, remain for ever, firmly established in
>>> that state of utter freedom from movement of thought, resorting to the
>>> silence of deep sleep.
>>>
>>> ~vlm.1. VASISHTHA said:—Ráma remain as taciturn as in your silent sleep,
>>> and shun at a distance the musings of your mind; get rid of the vagaries of
>>> your imagination, and
>>>
>>> remain firm in the state Brahma.
>>>

>>> * सुषुप्त.मौन-वान् भू.त्वा *sleep.silence-ful having.become, *त्यक्त्वा
>>> चित्त-विलासिताम् *having-forsaken his Affective play, *कलन्Âमलनिर्मुक्तः
>>> - कलना.मल / कलना.अमल निर्मुक्तः *free of imagining the pure o**&**r
>>> impure* – fuzzy Â, an Âmbiguity – having tired of making such
>>> distinctions ... तिष्ठ अवष्टब्ध-तत्.पदः *rest.firmly as the That-state.*
>>>
>>>
>>>
>>> *rAma** said–*
>>>
>>>
>>>
>>> *02*|*Ø*

>>>
>>> वाङ्-मौनम् अक्ष-मौनम् च काष्ठ-मौनम् च वेद्म्य् .अहम् ।
>>>
>>> vAG-maunam akSa-maunam ca kASTha-maunam ca vedmi_ aham |
>>>
>>> सुषुप्त-मौनम् मौनेश ब्रह्मन् ब्रूहि किम् उच्यते ॥२॥
>>>
>>> suSupta-maunam mauneza brahman brUhi kim ucyate ||02||
>>>
>>> .
>>>

>>> vAG-maunam - *silence of speech = *
>>>
>>> akSa-maunam ca – *and silence of the senses = *
>>>
>>> kASTha-maunam ca - *and the silence of a block of wood = *
>>>
>>> vedmi_ aham – *I know.about = *
>>>
>>> suSupta-maunam – *the silence of Sleep = *
>>>
>>> mauneza brahman – *o Lord of Silence brAhmaNa, = *
>>>
>>> brUhi kim ucyate – *tell me what that is called. *

>>>
>>> ~sv. ... the rigid silence of extreme asceticism.
>>>
>>> ~vlm.2. ... the muteness ef a block of wood ....
>>>

>>> *jd.2 - vAG-maunam - *silence of speech = *akSa-maunam ca – *and
>>> silence of the senses = *kASTha-maunam ca - *and the silence of a
>>> block of wood = *vedmi_ aham – *I know.about = *suSupta-maunam – *the
>>> silence of Sleep = *mauneza brahman – *o Lord of Silence brAhmaNa, = *brUhi
>>> kim ucyate – *tell me what that is called. *
>>>
>>>
>>>
>>>
>>>
>>> *vasiSTha said**–*

>>>
>>>
>>>
>>> द्विविध: प्रोच्यते राम मुनिर् मुनि-वरैर् इह । एक: काष्ठ-तपस्वी स्याज्_जीवन्मुक्तस्
>>> तथा_इतर: ॥३॥
>>>
>>> dvividha: procyate rAma munir_muni-varair_iha | eka: kASTha-tapasvI
>>> syAj_jIvanmuktas_tathA_itara: ||3||
>>>

>>> *in this regard by his peers, rAma, there are said.to.be
>>> <http://said.to.be> two types of muni:*
>>>
>>> *one would be the wooden ascetic, the other someone **Living.Free*
>>>
>>> *.*

>>>
>>>
>>>
>>> अभावितायाम् शुष्कायाम् क्रियायाम् बद्ध-निश्चय: ।
>>>
>>> हठाज्_जित.इन्द्रिय-ग्रामे मुनि: स्यात् काष्ठ-तापस: ॥४॥
>>>
>>> abhAvitAyAm zuSkAyAm kriyAyAm baddha-nizcaya: |
>>>
>>> haThAj_jita.indriya-grAme muni: syAt_kASTha-tApasa: ||04||
>>>
>>> ~sv.4 The former forcibly restrains his senses and engages himself in
>>> dry (devoid of wisdom) kriyas (activities) with fanaticism.
>>>
>>> ~vlm.4. The wood like devotee is that austere ascetes, who is not
>>>
>>> meditative in his mind, and is firmly employed in the discharge
>>>
>>> of the rigorous rites of religion; he practises the painfull
>>>
>>> restraints of his bodily organs, and remains speechless as a
>>>
>>> wooden statue.
>>>
>>>
>>>

>>> *05*|o/

>>>
>>> यथाभूतम् इदम् बुद्ध्वा भाविता-Aत्मा-Aत्मनि स्थित: ।
>>>
>>> लोकोपमो ऽपि तृप्तो ऽन्तर् य: स मुक्त-मुनि: स्मृत: ॥५॥
>>>
>>> yathAbhUtam idam buddhvA bhAvitAtmAtmani sthita: |
>>>
>>> lokopama:_ api tRpta:_ antar ya: sa* mukta-muni: smRta: ||05||
>>>
>>> .
>>>
>>> yathAbhUtam idam buddhvA x
>>>

>>> bhAvitA-AtmA-Atmani sthita: * - x = *

>>>
>>> lokopama:_ api tRpta:_ antar x
>>>

>>> ya: sa mukta-muni: smRta: * - x = *

>>>
>>> ~sv.5 The liberated sage, on the other hand, knows what is what (the
>>> truth as truth and the unreal as unreal), he is endowed with self-knowledge
>>> and yet he behaves as any ordinary person here.
>>>
>>> ~vlm.5. The other kind of living liberated Yogi is one, who looks
>>>
>>> at the world over as before (with his usual unconcern); who
>>>
>>> delights in his meditation of the soul, and passes as any ordinary
>>>
>>> man without any distinctive mark of his religious order
>>>
>>> or secular rank.
>>>
>>>
>>>

>>> *06*|o/

>>>
>>> एतयोर् यो भवेद् भाव: शान्तयोर् मुनि-नाथयो: ।
>>>
>>> चित्त निश्चय-रूपात्मा मौन-शब्देन स स्मृत: ॥६॥
>>>
>>> etayor yo bhaved bhAva: zAntayor muni-nAthayo: |
>>>
>>> citta nizcaya-rUpAtmA mauna-zabdena sa smRta: ||06||
>>>
>>> .
>>>
>>> ~sv.6 What is regarded as silence or mouna is based on the nature and
>>> the behaviour of these munis.
>>>
>>> ~vlm.6. The coudition of these two orders of saintly and holy
>>>
>>> men, which is the fixedness of their minds and sedateness of
>>>
>>> their souls, is what passes under the title of taciturnity and
>>>
>>> saintliness (maura[~] and muni), (who hold their tongue and their
>>>
>>> peace, and walk subsilentio and incognito on earth).
>>>
>>>
>>>

>>> *07*|*Ø*

>>>
>>> चतुष्-प्रकाराम् आहुः_तम् मौनम् मौन.विदो जना: ।
>>>
>>> catuS-prakArAm Ahu:_tam maunam mauna.vido janA: |
>>>
>>> वाक्.मौनम् अक्ष.मौनम् च काष्ठम् सौषुप्तम् एव च ॥६।६८।७॥
>>>
>>> vAk.maunam akSa.maunam ca kASTham sauSuptam eva ca ||6|68|7||
>>>
>>> .
>>>

>>> *there are 4 sorts of mauna.Silence*
>>>
>>> *according.to <http://according.to> those who know about such things*
>>>
>>> *:*
>>>
>>> *silence of Speech*
>>>
>>> *silence of the senses*
>>>
>>> *rigid silence*
>>>
>>> *and also the silence of dreamless Sleep*
>>>
>>> *.*

>>>
>>> ~sv. ... (3) violent restraint ... ???
>>>
>>> * the Rigid (kaSTha, wooden) state of yoga
>>>
>>> becomes the Stone State of the wise, which we will meet next year)
>>>
>>> * चतुष्-प्रकाराम् Of four sorts आहुः_तम् मौनम् they call that Mauna
>>> Silence, मौन.विदः जनाः people who know about silence, वाक्.मौनम्
>>> Speech-Silence, अक्ष.मौनम् च eye/Sense-Silence, - *akSan in comp. may
>>> include all the senses काष्ठम् Wooden, सौषुप्तम् एव च and also Sleeping.
>>>
>>>
>>>

>>> *08*|o/

>>>
>>> वाङ्-मौनम् वचसाम् रोधो_ बलाद्_इन्द्रिय-निग्रह: ।
>>>
>>> अक्ष-मौनम् परित्यागश्_चेष्टानाम् काष्ठ-संज्ञकम् ॥८॥
>>>
>>> vAG-maunam vacasAm rodha:_ balAt_indriya-nigraha: |
>>>
>>> akSa-maunam parityAga:_ceSTAnAm kASTha-saMjJakam ||08||
>>>
>>> .
>>>
>>> vAG-maunam vacasAm rodha: -
>>>

>>> *oral silence is suppressed speech = *
>>>
>>> balAt - *thru force = *
>>>
>>> indriya-nigraha: - *sensory control = *
>>>
>>> akSa-maunam parityAga:_ceSTAnAm - *organic silence forsaking the
>>> motions = *
>>>
>>> kASTha-saMjJakam - *is defined as "wooden". *

>>>
>>> ~vlm.8. Oral silence consists in keeping one's mouth and lips close, and
>>> the closeness of the senses implies the keeping of the members of the body
>>> under strict control; the rigorous muteness means the abandonment of all
>>> efforts, aad the sleepy silence is as silent as the grave.
>>>
>>> \
>>>
>>> मनो-मौनम् पञ्चमम् च तन् मृतौ काष्ठ-तापसे ।
>>>
>>> mana:_ maunam paJcamam ca tan mRtau kASTha-tApase |
>>>
>>> भावे सुषुप्त-मौन-आख्यम् जीवन्मुक्तो sनुजीवति ॥९॥
>>>
>>> bhAve suSupta-mauna-Akhyam jIvanmukta:_ anujIvati ||9||
>>>
>>> .
>>>

>>> *and Mental Silence is a fifth*
>>>
>>> *that*
>>>
>>> *in dead.wood austerity*
>>>
>>> *in the State known as Sleep.Silence*
>>>
>>> *is the Way known as **Living.Free*
>>>
>>> *.*

>>>
>>> ~sv.9 There is another known as silence of the mind. However, that is
>>> possible only in one who is dead or one who practises the rigid mouna
>>> (kastha mauna) or the silence of deep sleep (susupti mauna).
>>>
>>> ~vlm.9. There is a fifth kind of dead like silence, whick occurs in the
>>> austere ascetic in his state of insensibility; in the profound meditation
>>> of the dormant Yogi, and in the mental abstraction of the living liberated.
>>>
>>> ~AS: ... this one is called काष्ठ and it is experienced only after
>>> death following hard asceticism.... When one has an experience of self, (

>>> भावे) a jivanmukta lives in "silence of deep sleep".
>>>

>>> *10*|o/

>>>
>>> त्रिषु मौन-विशेषेषु विषय: काष्ठ-तापसः।
>>>
>>> सुषुप्त.मौन.अवस्थाताम् सा तुर्या सा.एव मुक्त.धी: ॥१०॥
>>>
>>> triSu mauna-vizeSeSu viSaya: kASTha-tApasa: |
>>>
>>> suSupta.mauna-avasthAtAm sA turyA sA.eva mukta.dhI: ||10||
>>>
>>> .
>>>
>>> ~vlm.10. All the three prior states of reticence, occur in the austere
>>> devotee, and the sleepy or dead silence is what betakes the living
>>> liberated only.
>>>
>>> ~sv. Of these the first three involve elements of the rigid mouna. It is
>>> the fourth that is really conducive to liberation. Hence, even at the risk
>>> of incurring the displeasure of those who resort to the first three types
>>> of mouna, I say that there is nothing in those three which is desirable.
>>>
>>>
>>>

>>> *11*|o/

>>>
>>> "वाg.मौनम् मौनम्" इति_एतत् सिद्धम् तत् च मन: किल ।
>>>
>>> मलिनम् जीव-बन्धाय तत्र.स्थ: काष्ठ-तापस: ॥६।६८।११॥
>>>
>>> "vAk.maunam maunam"_iti_etat siddham tat_ca mana: kila |
>>>
>>> malinam jIva-bandhAya tatra.stha: kASTha-tApasa: ||6|68|11||
>>>

>>> "vAk.maunam maunam" - *"Silence of speech is Silence" = *
>>>
>>> iti_etat siddham - *so this is said to be = *
>>>
>>> tat_ca mana: - *and that is Mind = *
>>>
>>> kila - *x = *
>>>
>>> malinam jIva-bandhAya - *x = *
>>>
>>> tatra.stha: x
>>>
>>> kASTha-tApasa: - *x. *

>>>
>>> * there's wordplay here
>>>
>>> kaShTha = the yogic frozen posture
>>>
>>> "वाक्-मौनम् मौनम्" "Speech-silence is Mauna Silence"-- इत्य् एतत्
>>> सिद्धम् so this is established (as received truth) तच् च मनः किल (and
>>> as) that too, Manas Mind alas मलिनम् जीव-बन्धाय impure to #jIva-bondage
>>> तत्र-स्थः काष्ठ-तापसः there-stood from wooden-#tapas. -11-
>>>
>>> ~vlm.11. Though speechlessness is called silence, yet it does not
>>> constitute pure reticence, in as much as the mute tongue may brood evil
>>> thoughts in the mind, whieh lead to the bondage of men.
>>>
>>> ~sv. Of these the first three involve elements of the rigid mouna. It is
>>> the fourth that is really conducive to liberation. Hence, even at the risk
>>> of incurring the displeasure of those who resort to the first three types
>>> of mouna, I say that there is nothing in those three which is desirable.
>>>
>>>
>>>

>>> *12*|*Ø*

>>>
>>> अस्मत्-संस्मरणम् वा.aपि दृश्यम् वाङ्-मयम् अस्पृशन् ।
>>>
>>> asmat-saMsmaraNam vA.api dRzyam vAG-mayam aspRzan |
>>>
>>> अपश्यन्-न् एव पश्यन् हि काष्थ-मौनी तु तिष्ठति ॥१२॥
>>>
>>> apazyan-n eva pazyan hi kAStha-maunI tu tiSThati ||12||
>>>
>>> .
>>>
>>> asmat-saMsmaraNam vA_api
>>>

>>> dRzyam vAG-mayam aspRzan *- x + *
>>>
>>> apazyan eva pazyan hi
>>>
>>> kAStha-maunI tu tiSThati - *x. *

>>>
>>> ~vlm.12. The austere devotee continues in his reticence, without minding
>>> his own egoism, or seeing the visibles or listening to the speech of
>>> others; and seeing nothing beside him, he sees all in himself, like living
>>> fire covered under ashes.
>>>
>>> ~sv. Of these the first three involve elements of the rigid mouna. It is
>>> the fourth that is really conducive to liberation. Hence, even at the risk
>>> of incurring the displeasure of those who resort to the first three types
>>> of mouna, I say that there is nothing in those three which is desirable.
>>>
>>>
>>>
>>> प्रस्फुरच्-चित्त-कलनम् एतन् मौन-त्रयम् स्मृतम् । भवन्ति मौनिनस् तत्र न तज्ज्ञास्
>>> तत्.स्थ-लीलया ॥१३॥
>>>
>>> prasphurat-citta-kalanam etat_mauna-trayam smRtam | bhavanti
>>> mauninas_tatra na tajjJAs_tat.stha-lIlayA ||13||
>>>
>>> .
>>>
>>> prasphurat-citta-kalanam
>>>

>>> etan_mauna-trayam smRtam *- x + *
>>>
>>> bhavanti mauninas_tatra
>>>
>>> na tajjJAs_tat.stha-lIlayA * - x. *

>>>
>>> ~vlm.13. The mind being busy in these three states of silence, and
>>> indulging its fancies and reveries at liberty; makes munis of course in
>>> outward appearance, but there is no one, who understands the nature of God.
>>>
>>> ~sv. Of these the first three involve elements of the rigid mouna. It is
>>> the fourth that is really conducive to liberation. Hence, even at the risk
>>> of incurring the displeasure of those who resort to the first three types
>>> of mouna, I say that there is nothing in those three which is desirable.
>>>
>>>
>>>

>>> *14*|o/

>>>
>>> न .अत्र_उपदेयताज्ञानम् एतन् मौनि.त्रये किल ।
>>>
>>> लीलया कथितम् तेन तज्ज्ञा: कुप्यन्तु वा न.वा ॥१४॥
>>>
>>> na_ atra_upadeyatÂjJAnam etat_ mauni.traye kila |
>>>
>>> lIlayA kathitam tena tajjJA: kupyantu vA na.vA ||14||
>>>
>>> .
>>>

>>> na_atra_upadeyatÂjJAnam - *x = *
>>>
>>> etan_mauni.traye - *x = *
>>>
>>> kila - *x = *
>>>
>>> lIlayA kathitam tena - *x = *
>>>
>>> tajjJA: kupyantu vA na.vA - *x. *

>>>
>>> ~vlm.14. There is nothing of that blessed divine knowledge in any of
>>> these, which is so very desireabîe to all mankind; I vouch it freely that
>>> they are not knowers of God, be they angry at it or not as they may.
>>> (Vasishtha being a theoretic philosopher, finds fault with every kind of
>>> practical Yoga or pseudo hypnotism).
>>>
>>> ~sv. Of these the first three involve elements of the rigid mouna. It is
>>> the fourth that is really conducive to liberation. Hence, even at the risk
>>> of incurring the displeasure of those who resort to the first three types
>>> of mouna, I say that there is nothing in those three which is desirable.
>>>
>>> /
>>>
>>> इदम् सुषुप्त-मौनम् तु जीवन्मुक्तम् इति स्थितम् ।
>>>
>>> idam suSupta-maunam tu jIvanmuktam iti sthitam |
>>>
>>> अपुनर्-जन्मनो जन्तो: शृणु श्रवण-भुषणम् ॥१५॥
>>>
>>> apunar-janmano janto: zRNu zravaNa-bhuSaNam ||15||
>>>
>>> .
>>>

>>> *as.for this Sleep.Silence*
>>>
>>> *which exists in someone **Living.Free* *for a person without another
>>> birth*
>>>
>>> *hear something that's good to hear*
>>>
>>> *:*

>>>
>>> ~vlm.15. But this dormant or meditative sileat sage, who is liberated
>>> from all bonds and cares in his life time, is never to be born in any shape
>>> in this world, and it is interesting to know much of them as I will recite
>>> to you.
>>>
>>>
>>>

>>> *16*|*Ø*

>>>
>>> न .अत्र संयम्यते प्राणस् त्रि.विधो न .अपि योज्यते ।
>>>
>>> na_atra saMyamyate prANas_tri.vidho na_api yojyate |
>>>
>>> न_उल्लस्यन्ते न ग्लायन्ते समस्त-इन्द्रिय-संविद: ॥१६॥
>>>
>>> na_ullasyante na glAyante samasta-indriya-saMvida: ||16||
>>>
>>> .
>>>

>>> na_atra samyamyate prANa: - *here the prANa.air is not restrained = *
>>>
>>> tri.vidha: *.Q.*
>>>
>>> na_api yojyate - *x = *
>>>
>>> na_ullasyante - *x = *
>>>
>>> na glAyante - *x = *
>>>
>>> samasta-indriya-saMvida: - *x. *

>>>
>>> ~vlm.16. He does not require to restrain his respiration, nor needs the
>>> triple restraint of his speech; he does not rejoice at his prosperity, nor
>>> is he depressed in adversity, but preserves his equanimity and the evenness
>>> of his sensibility at all times. (He sticks to what is natural, and does
>>> not resort to anything artificial).
>>>
>>> ~sv.15-18 The silence of deep sleep is conducive to liberation. In it
>>> the prana or life-force is neither restrained nor promoted, the senses are
>>> neither fed nor starved, the perception of diversity is neither expressed
>>> nor suppressed, the mind is neither mind nor non-mind. There is no division
>>> and hence no effort at abolishing it; it is called the silence of deep
>>> sleep and one who is established in it may or may not meditate.
>>>
>>>
>>>

>>> *17*|o/

>>>
>>> नानाता-कलना_इयम् च न वल्गति न शाम्यति ।
>>>
>>> चेतो न चेतो न .अ-चेतो न सन् न .असन् न च.इतरत् ॥१७॥
>>>
>>> nAnAtA-kalanA_iyam ca na valgati na zAmyati |
>>>
>>> ceto na ceto na_a-ceto na san na_asan na ca_itarat ||17||
>>>
>>> .
>>>
>>> nAnAtA-kalanA_iyam ca x
>>>

>>> na valgati na zAmyati * - x = *

>>>
>>> ceto na ceto na_a-ceto x
>>>

>>> na san na_asan na ca_itarat * - x = *

>>>
>>> ~vlm.17. His mind is under the guidance of his reason, and is
>>>
>>> neither excited by nor restrained from its fancies, it is neither
>>>
>>> restless nor dormant, and exists as it is not in existence, (owing
>>>
>>> to its even mindedness).
>>>
>>> ~sv.15-18 The silence of deep sleep is conducive to liberation. In it
>>> the prana or life-force is neither restrained nor promoted, the senses are
>>> neither fed nor starved, the perception of diversity is neither expressed
>>> nor suppressed, the mind is neither mind nor non-mind. There is no division
>>> and hence no effort at abolishing it; it is called the silence of deep
>>> sleep and one who is established in it may or may not meditate.
>>>
>>>
>>>

>>> *18*|o/

>>>
>>> अ-विभागम् अन्-अभ्यासम् यत् .अन्-आद्य्.अन्तम् आस्थितम् ।
>>>
>>> ध्यायतो .अध्यायतः_च.एतत् सौषुप्तम् मौनम् उच्यते ॥१८॥
>>>
>>> a-vibhAgam an-abhyAsam yat_an-Ady.antam Asthitam |
>>>
>>> dhyAyata:_ adhyAyata:_ca_etat sauSuptam maunam ucyate ||18||
>>>
>>> .
>>>

>>> a-vibhAgam * - x = *
>>>
>>> an-abhyAsam x
>>>
>>> yat * - what is = *
>>>
>>> an-Ady.antam Asthitam * - without.begining.o**&r.end extant = *

>>>
>>> dhyAyata:_ a-dhyAyata:_ca x
>>>
>>> etat
>>>

>>> sauSuptam maunam ucyate * - is called Sleep.Silence. *

>>>
>>> ~vlm.18. His attention is neither divided nor pent up, but
>>>
>>> fixed in the infinite and eternal one, and his mind cogitates
>>>
>>> unconfined the nature of things. Such a one is said to be the
>>>
>>> sleeping silent sage.
>>>
>>> ~sv.15-18 The silence of deep sleep is conducive to liberation. In it
>>> the prana or life-force is neither restrained nor promoted, the senses are
>>> neither fed nor starved, the perception of diversity is neither expressed
>>> nor suppressed, the mind is neither mind nor non-mind. There is no division
>>> and hence no effort at abolishing it; it is called the silence of deep
>>> sleep and one who is established in it may or may not meditate.
>>>
>>>
>>>

>>> *19*|*Ø*

>>>
>>> यथाभूतम् इदम् बुद्ध्वा जगन् नानात्व-विभ्रमम् ।
>>>
>>> yathAbhUtam idam buddhvA jagat_nAnAtva-vibhramam |
>>>
>>> यथास्थ्हितम् अ-संदेहम् सौषुप्तम् मौनम् एव तत् ॥१९॥
>>>
>>> yathAsthhitam a-saMdeham sauSuptam maunam eva tat ||19||
>>>
>>> .
>>>
>>> ~vlm.19. He who knows the world as it is, and is not led to error
>>>
>>> by its deluding varieties, and whoso scans everything as it is
>>>
>>> without being led to scepticism, is the man that is styled the
>>>
>>> sleeping silent sage.
>>>
>>> ~sv.19-24 There is knowledge of what IS as it is and there is freedom
>>> from doubt. It is utter emptiness. It is supportless. It is of the nature
>>> of supreme peace of which it can neither be said that it is real nor that
>>> it is unreal.
>>>
>>>
>>>

>>> *n*|o/

>>>
>>> अन्.एक-संविद्=रूप-आत्मा शिवेन_इव_इदम् आततम् ।
>>>
>>> इत्य्_आस्थितम् अनन्तम् यत् सौषुप्तम् मौनम् उच्यते ॥२०॥
>>>
>>> an.eka-saMvid=rUpa-AtmA zivena_iva_idam Atatam |
>>>
>>> iti_ Asthitam anantam yat sauSuptam maunam ucyate ||20||
>>>
>>> .
>>>

>>> an.eka-saMvid=rUpa-AtmA - *x = *
>>>
>>> zivena_iva - *as.if **by *shiva = *
>>>
>>> idam Atatam - *this is outspread = *
>>>
>>> iti Asthitam anantam - *such a boundless existent = *
>>>
>>> yat sauSuptam - *which is a state of Sleep = *
>>>
>>> maunam ucyate - *is called mauna.Silence. *

>>>
>>> ~vlm.20. He who relies his faith and trust, on the one endless and ever
>>> felicitous Siva, as the aggregate of all knowledge, and the displayer of
>>> this universe, is the one who is known as the sleeping silent sage.
>>>
>>> ~sv.19-24 There is knowledge of what IS as it is and there is freedom
>>> from doubt. It is utter emptiness. It is supportless. It is of the nature
>>> of supreme peace of which it can neither be said that it is real nor that
>>> it is unreal.
>>>
>>> Øtt.#mauna
>>>
>>>
>>>

>>> *21*|o/

>>>
>>> आकाशम् न.एव च.आकाशम् सर्वम् अस्ति च न .अस्ति च ।
>>>
>>> इति चित्तम् समम् शान्तम् यत् तन् मौनम् सुषुप्तवत् ॥२१॥
>>>
>>> AkAzam na.eva ca_AkAzam sarvam asti ca na_asti ca |
>>>
>>> iti cittam samam zAntam yat_tan maunam suSuptavat ||21||
>>>
>>> .
>>>

>>> *"altho AkAsha.Space*
>>>
>>> *is not*
>>>
>>> *yet all Space*
>>>
>>> *is & is not"*
>>>
>>> *such a peacefully equal Affection is the Silence of Sleep*
>>>
>>> *. *

>>>
>>> ~vlm.21. He who sees the vacuum as the plenum, and views this all omnium
>>> as the null and nullum; and whose mind is even and tranquil, is the man who
>>> is called the sleeping silent sage.
>>>
>>>
>>>

>>> *22*|o/

>>>
>>> सर्व.शून्यम् निरालम्बम् शान्ति-विज्ञप्ति=मात्रकम् ।
>>>
>>> न सन् न .अ.सद्_इति यस्याम् आसितम् मौनम् उत्तमम् ॥६।६८।२२॥
>>>
>>> sarva.zUnyam nirAlambam zAnti-vijJapti=mAtrakam |
>>>
>>> na san_na_a.sad_iti yasyAm Asitam maunam uttamam ||6|68|22||
>>>
>>> .
>>>

>>> sarva.zUnyam * - all-empty = *

>>>
>>> nirAlambam zAnti-vijJapti=mAtrakam |
>>>
>>> na san_na_a.sad_iti yasyAm Asitam maunam uttamam
>>>
>>> निरालम्बम्
>>>

>>> *unsupported *

>>>
>>> शान्ति-विज्ञप्ति=मात्रकम्
>>>

>>> *it is the peace-revealing=element *

>>>
>>> न सत् न .अ-सत् इति यस्याम् आसितम्
>>>

>>> *whose base*

>>>
>>> neither beingSo nor not-beingSo,
>>>
>>> मौनम् उत्तमम् is perfect Mauna Silence. -22-
>>>
>>> ~vlm.22. Again he who views the universe as neither reality nor
>>> unreality either, but all an empty vacuum and without a substratum, but
>>> full of peace and divine wisdom, is said to be in the best state of his
>>> taciturnity.
>>>
>>> ~sv.19-24 There is knowledge of what IS as it is and there is freedom
>>> from doubt. It is utter emptiness. It is supportless. It is of the nature
>>> of supreme peace of which it can neither be said that it is real nor that
>>> it is unreal.
>>>
>>>
>>>

>>> *23*|o/

>>>
>>> भाव-अभाव-दशा.देश-विशेषैर् वितत.उत्थितै: ।
>>>
>>> संविदो यद् अन्-आभासस् तन् मौनम् परमम् विदु: ॥२३॥
>>>
>>> भाव-अभाव-दशा.देश-विशेषैर् वितत.उत्थितै: ।
>>>
>>> bhAva-a.bhAva-dazA.deza-vizeSai:_ vitata_utthitai: |
>>>
>>> संविदो यद् अन्-आभासस् तन् मौनम् परमम् विदु: ॥२३॥
>>>
>>> saMvida: yat_anAbhAsa:_ tat_ maunam paramam vidu: ||23||
>>>
>>> .
>>>

>>> bhAva-a.bhAva-dazA.deza-vizeSai: * - x = *

>>>
>>> vitata_utthitai: saMvida: x
>>>
>>> yat_anAbhAsa: x
>>>
>>> tat
>>>

>>> maunam paramam vidu: * - x = *

>>>
>>> .
>>>
>>> ~vlm.23. The mind that is unconscious of the effects, of the different
>>> states of its prosperity and adversity and of its plenty and wants, is said
>>> to rest in its highest state of rest and quiet.
>>>
>>> ~sv.19-24 There is knowledge of what IS as it is and there is freedom
>>> from doubt. It is utter emptiness. It is supportless. It is of the nature
>>> of supreme peace of which it can neither be said that it is real nor that
>>> it is unreal.
>>>
>>>
>>>

>>> *24*|o/

>>>
>>> अत्यन्त-समता.एव .अन्तश्_चेतसा .अ.वृत्ति-रूपिणा ।
>>>
>>> यद् .अन्-आवर्तनम् संविद्-वृत्तेस् तन् मौनम् अक्षयम् ॥२४॥
>>>
>>> atyanta-samatA.eva_antaz_cetasA_a.vRtti-rUpiNA |
>>>
>>> yad_an-Avartanam saMvid-vRttes_tan_maunam akSayam ||24||
>>>
>>> .
>>>

>>> *jd.24 - atyanta-samatA.eva - *only boundless Equality = *
>>>
>>> anta: - *within = *
>>>
>>> cetasA_a.vRtti-rUpiNA - *thru Conscious affection without changeful
>>> form = *
>>>
>>> yad_an-Avartanam saMvid-vRtte: - *which is without the stirring of
>>> thoughtful awareness = *
>>>
>>> tan_maunam akSayam - *that is changeless Silence. *

>>>
>>> ~vlm.24. That perfect equanimity of the mind and evenness of temper,
>>> whkh is not liable to change or fluctuation; with a clear conscience and
>>> unflincing self-consciousness, are the source of an unimpairing reticence.
>>>
>>> ~sv.19-24 There is knowledge of what IS as it is and there is freedom
>>> from doubt. It is utter emptiness. It is supportless. It is of the nature
>>> of supreme peace of which it can neither be said that it is real nor that
>>> it is unreal.
>>>

>>> *jd.24 - atyanta-samatA.eva - *only boundless Equality = *anta: - *within
>>> = *cetasA_a.vRtti-rUpiNA - *thru Conscious affection without changeful
>>> form = * yad_an-Avartanam saMvid-vRtte: - *which is without the
>>> stirring of thoughtful awareness = *tan_maunam akSayam - *that is
>>> changeless Silence. *

>>>
>>> अत्यन्तमसतैवान्तश्चेतसाऽवृत्तिरूपिणा ।
>>>
>>> यदनावर्तनं संविद्वृत्तेस्तन्मौनमक्षयम् ।। २४
>>>
>>> VA - I see two parts which I cannot connect :o//
>>>
>>> endless ends only by nonexistent mind of the nature of movement.
>>>
>>> that is eternal silence which is unperturbed by cit-movement
>>>
>>> (संविद्-वृत्तेस् ?)
>>>
>>> AS:
>>> संवित्+वृत्ति means the course of knowledge/awareness.
>>> The verse says that no variations (illusions) in the course of awareness
>>> is the eternal (stable) silence.
>>> The first line is describing the lack of variations (अनावर्तनम्) as
>>> being present in spite of the inner mind involved in non existent objects
>>> and not having a definite course (अवृत्तिरूपिणा).
>>>

>>> *25*|o/

>>>
>>> न .अहम् अस्मि न च .अन्यो ऽस्मि न मनो न च मानसम् ।
>>>
>>> इति संविद् .अ-संवित्तिर् अ-विच्छिन्न-अति.मौनिता ॥२५॥
>>>
>>> na_aham asmi na ca_anya:_ asmi na mano na ca mAnasam |
>>>
>>> iti saMvid_a-saMvittir_a-vicchinna-ati.maunitA ||25||
>>>
>>> .
>>>

>>> na_aham asmi * - not I am = *
>>>
>>> na ca_anya: asmi * - nor too another am = *
>>>
>>> na mano * - not Mind = *
>>>
>>> na ca mAnasam * - nor too the mindful = *

>>>
>>> iti
>>>
>>> saMvid_a-saMvittir_a-vicchinna-ati.maunitA
>>>
>>> ~vlm.25. The consciousness that I am nothing, nor is there anything
>>>
>>> besides; and that the mind and its thoughts, are no other
>>>
>>> in reality (than fictions of the intellect); is the real source
>>>
>>> of taciturnity.
>>>
>>> ~sv.25-26 That state in which one knows "There is na:_ aI', nor another,
>>> no mind nor anything derived from the mind", in which one knows "'I' is but
>>> an idea in this universe, and it is really pure existence" — that is known
>>> as the silence of deep sleep.
>>>
>>>
>>>

>>> *26*|o/

>>> suSupta-maunam eva_idam - *x = *
>>>
>>> anantatvAt_prabodhavat - *x = *
>>>
>>> turyam eva_a.malam viddhi - *x = *
>>>
>>> turyAtItam atha_api ca - *x. *

>>>
>>> ~vlm.28. This is the silence of profound[~ typo? f changed to p] sleep,
>>> and because it is an endless sleep in the ever wakeful God, this sleep is
>>> alike to waking. Know this as the fourth stage of Yoga, or rather a stage
>>> above the same.
>>>
>>> ~sv.27-31. In that pure existence which is infinite consciousness, where
>>> is 'I' or 'another'?
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> सौषुप्त-एक-समाधानस् तथा तुर्य-सामाधिक: ।
>>>
>>> तुर्यातीत-समाधिर् वा जाग्रत्य् .अपि भवन्ति वै ॥२९॥
>>>
>>> sauSupta-eka-samAdhAnas_tathA turya-sAmAdhika: |
>>>
>>> turyAtIta-samAdhir_vA jAgrati_ api bhavanti vai ||29||
>>>

>>> sauSupta-eka-samAdhAna: - *x = *
>>>
>>> tathA - *x = *
>>>
>>> turya-sAmAdhika: - *x = *
>>>
>>> turyAtIta-samAdhi: vA - *x = *
>>>
>>> jAgrati api bhavanti vai - *x. *

>>> *o*ॐ*m*

>>>
>>>
>>>
>>> DAILY READINGS wd 11October
>>>
>>>
>>>
>>> fm6069 2.oc11-12 Mind and the prANa.Airs .z61
>>>
>>>
>>> https://www.dropbox.com/s/tjyw1fbfi5ak3nw/fm6069%202.oc11-12%20Mind%20and%20the%20prANa.Airs%20.z61.docx?dl=0
>>>
>>> fm7164 3.oc11 Nothing Becomes .z11
>>>
>>>
>>> https://www.dropbox.com/s/3hnn70uklbn0k1y/fm7164%203.oc11%20Nothing%20Becomes%20.z11.docx?dl=0
>>>
>>> fm3113 1.oc09..11 Nescience and Illusion .z67
>>>
>>>
>>> https://www.dropbox.com/s/jm1o2tn6jcwnlkt/fm3113%201.oc09..11%20Nescience%20and%20Illusion%20.z67.docx?dl=0
>>>
>>>
>>>
>>> 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
>>>
>>>
>>>
>>> चित् संवित्त्या.उच्यते जीव:
>>>
>>> cit saMvittyA _ucyate jIva:
>>>
>>> संकल्पात्स मनो_ भवेत् ।
>>>

>>> saMkalpAt sa:_ man*a:_* bhavet |

>>>
>>> बुद्धि: चित्तmaहंकार:
>>>
>>> buddhi: cittam ahaMkAra:
>>>
>>> माया-इति.आदि.अभिधम् तत:॥
>>>
>>> mAyA.iti.Adi .abhidham tata:||
>>>
>>> y3067.021/FM.3.67.21
>>>
>>>
>>>
>>>
>>>

>>> *O**ॐ*m

>>>
>>>
>>>
>>>
>>>
>>> Wordviewer is a free tool from Microsoft
>>>
>>> that permits proper formatting
>>>
>>> if you are not a Word user
>>>
>>> downloadable at
>>>
>>>
>>>
>>> https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
>>>
>>>
>>>
>>>
>>>
>>> +++
>>>
>>>
>>>
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