fm5089 2.je16-17 On Flying and the Quest for Powers .z68

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Jun 17, 2017, 9:15:49 PM6/17/17
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fm5089 2.je16-17 On Flying and the Quest for Powers .z68

https://www.dropbox.com/s/p4q1zoy9y08tuvx/fm5089%202.je16-17%20On%20Flying%20and%20the%20Quest%20for%20Powers%20.z68.docx?dl=0

 

 

 

 

Om

 

 

 

 

 

On Flying and the Quest for Powers

 

 

vasiShTha said—

\

वीतहव्यवdAत्मानं नीत्वा विदित-वेद्यताम्

वीतराग-भयोद्वेगस्तिष्ठ राघव सर्वदा ॥५।८९।१॥

vItahavya.vad_AtmAnam nItvA vidita-vedyatAm |

vItarAga-bhaya-udvegas_tiSTha rAghava sarvadA ||5|89|01||

.

like vItahavya.Quitfire

brot to the self of all that is known or to be known

free of Passion&Fear&Distress

rest, rAghava, always

.

~m. O Rama, become a 'jnani' like vItahavya, knowing what is to be known and casting off attachment, fear and anguish. Abide as such always.

~vlm. Ráma! you must have to imitate this sage, in order to know the nature of the soul, and all that is knowable and worth knowing. And in order to know these things, you must be passionless, and without the emotions of fear and perturbation of your spirit at all times.

 

वीतहव्यवदात्मानं नीत्वा विदित-वेद्यताम्

वीतराग-भयोद्वेगस्तिष्ठ राघव सर्वदा 1

vItahavyavadAtmAnaM nItvA vidita-vedyatAm |

vItarAga-bhayodvegastiSTha rAghava sarvadA ||01||

.

be like vIta.havya Quit.fruit,

led to the self of all that is known or to be known.

Son of the Swift,

be without desire, fear, or trembling anguish;

and remain that way always.

 

 

y5089.002

त्रिंशद्-वर्ष-सहस्राणि विजहार यथा-सुखम्

वीतहव्यो वीतशोकस्_तथा विहर राघव ॥५।८९।२॥

triMzad-varSa-sahasrANi vijahAra yathA-sukham |

vItahavyo vItazokas_tathA vihara rAghava ||02||

~vlm.2. As this sage seemed to pass the course of many millions of years, in his cheerful meditation; so you shall have to habituate yourself to your silent contemplation, without the discontentedness of your mind.

~m.2 vItahavya sauntered about with joy in this world for thirty thousand years. In the same way you also live and ramble along in this world.

~sv.1 1-9 RAMA asked: Lord, why do we not see many of these liberated sages traversing the sky now?

त्रिंशद्-वर्ष-सहस्राणि विजहार यथा-सुखम्

वीतहव्यो वीतशोकस्_तथा विहर राघव ॥2॥

For thirty thousand years*

he wandered at his pleasure,

vIta.havya Quit.fruit, quit of grief.

Wander that way, rAghava!

* I read the "thousand" always as an honorific, like the Eastern Christian greeting to a bishop: "A thousand years, Your Excellency!" Thirty years is enough time for Quit.fruit to have his fun. das....@gmail.com

 

अन्ये राजन्_मुनयो ज्ञात-ज्ञेया महाधियः

यथा_अवसन्_स्व.राष्ट्रे त्वं तथा_एव_आस्व महामते ॥५।८९।३॥

अन्ये राजन्_मुनयो ज्ञात-ज्ञेया महाधियः

यथा_अवसन्_स्व.राष्ट्रे त्वं तथा_एव_आस्व महामते ॥५।८९।३॥

anye ca rAjanmunayo jJAta-jJeyA mahAdhiya: |

yathA_avasan_sva.rASTre tvam tathA_eva_Asva mahAmate ||03||

.

~vlm.3. There have been many more sages of great minds in their times and places, who have had their perfection in the same way; and who are worthy of your imitation for the consummation of your object.

~m.3. Many kings and sages lived in the same way. You also follow their way.

~sv.1 1-9 RAMA asked: Lord, why do we not see many of these liberated sages traversing the sky now?

Ø

अन्ये च राजन् मुनयो ज्ञात-ज्ञेया महाधियः ।

anye ca rAjan munaya:_ jJAta-jJeyA:_ mahAdhiya: |

यथावसन् स्व.राष्ट्रे त्वं तथैव.आस्व महामते ॥३॥

yathA_avasan_ sva.rASTre tvaM tathA_ eva_ Asva mahAmate ||3||

.

like other munis

who know what's to.be.known, deep thinkers dwelling in your own country

be like them,

a deep thinker also

.

 

सुखदुःखक्रमैरात्मा कदाचन गृह्यते

सर्वगोऽपि महाबाहो किं मुधा परिशोचसि ॥५।८९।४॥

सुख.दु:-क्रमैर्_आत्मा कदाचन गृह्यते

सर्वगो_अपि महाबाहो किं मुधा परिशोचसि ॥५।८९।४॥

sukha.du:kha-kramair_AtmA na kadAcana gRhyate |

sarvago_api mahAbAho kim mudhA parizocasi ||04||

~vlm.4. Knowing the soul to be inaccessible by pain and pleasure at all times, and as everlasting and ubiquitous in all places; no one, O mighty prince! has any cause to be sorry for it, (or mourn for the loss of what is immortal in its nature).

~sv.1-9 RAMA asked: Lord, why do we not see many of these liberated sages traversing the sky now?

~m.4. Self will never come into the grip of joys and sorrows. Being such Self yourself, why are you grieving?

सुख.दु:-क्रमैर्_आत्मा कदाचन गृह्यते

सर्वगो_अपि महाबाहो किं मुधा परिशोचसि ॥4॥

The Self does not grasp at pleasure and sorrow

anywhen.

When you can go everywhere,

Master Archer,

why foolishly grieve?

 

y5089.005

बहवो विदितात्मानो विहरन्तीह भूतले

केचन वशं यान्ति दुःखस्याङ्ग भवानिव ॥५।८९।५॥

बहवो विदितात्मानो विहरन्तीह भूतले

केचन वशं यान्ति दुःखस्याङ्ग भवानिव ॥५।८९।५॥

bahavo viditAtmAno viharantIha bhUtale |

na kecana vazam yAnti du:khasyAGga bhavAniva ||05||

~vlm.5. There are many persons living in this world, who are well acquainted about the nature of the soul; but no body is so sorry for the misery of human souls like yourself, (as it is related in the beginning of this work).

~sv.5 1-9 RAMA asked: Lord, why do we not see many of these liberated sages traversing the sky now?

~m.5 Many knowers of Self are living in this world. But none of them are crying like you. Be at ease. Become a generous person of equal nature. Be happy. You are the all immanent Self. There is no rebirth for you. None of the 'jivanmuktas' will ever submit to the influence of joys and sorrows like you.

bahavo viditAtmAno viharantIha bhUtale |
na kecana vazaM yAnti du:khasyAGga bhavAniva ||0 5
~VA - many knowers of the Self wander here on earth, but no one
wanted to awake from sorrow with such power, as you.

AS:
My dear (aGga) many self-realized souls move about on this earth; (yet) nobody are overcome (na vazam yAnti) by grief like you.

बहवो विदितात्मानो विहरन्तीह भूतले

केचन वशं यान्ति दुःखस्याङ्ग भवानिव ॥5॥

Many knowledgeable souls wander here on Earth

but none have come under the stress of sorrow like Your Grace.

 

y5089.006

स्वस्थो भव भवोदारः समो भव सुखी भव

सर्वगस्त्वं त्वमात्मैव तव नास्ति पुनर्भवः ॥५।८९।६॥

स्वस्थो भव भवोदारः समो भव सुखी भव

सर्वगस्त्वं त्वमात्मैव तव नास्ति पुनर्भवः ॥५।८९।६॥

svastho bhava bhavodAra: samo bhava sukhI bhava |

sarvagastvam tvamAtmaiva tava nAsti punarbhava: ||6||

~vlm.6. Remain quiet and in good cheer, with the magnanimity and equanimity of thy mind; and know thyself to be imperishable, and without any change or regeneration.

~sv.6 1-9 RAMA asked: Lord, why do we not see many of these liberated sages traversing the sky now?

~m.6-7 Many knowers of Self are living in this world. But none of them are crying like you. Be at ease. Become a generous person of equal nature. Be happy. You are the all immanent Self. There is no rebirth for you. None of the 'jivanmuktas' will ever submit to the influence of joys and sorrows like you.

Ø

हर्षामर्षविकाराणां जीवन्मुक्ता भवादृशः

केचन वशां मृगेन्द्राः यान्ति शिखिनामिव ॥५।८९।७॥

harSa-AmarSa-vikArANAm jIvanmuktA bhavAdRza: |

na kecana vazAm mRgendrA: yAnti zikhinAmiva ||07||

harSa-AmarSa-vikArANAm x

jIvanmuktA bhavAdRza: x

na kecana vazAm mRgendrA: yAnti zikhinAmiva xx

#harSa

#AmarSa

~vlm.7. No living liberated man like yourself, is ever subject to sorrow or mirth at the vicissitudes of life; as the brave lion is never moved from his sedateness like the changeful peacock; (at the change of seasons like the weather-cock).

~sv.1-9 RAMA asked: Lord, why do we not see many of these liberated sages traversing the sky now?

~m.6-7 Many knowers of Self are living in this world. But none of them are crying like you. Be at ease. Become a generous person of equal nature. Be happy. You are the all immanent Self. There is no rebirth for you. None of the 'jivanmuktas' will ever submit to the influence of joys and sorrows like you.

 

rAma said—

 

अनेनैव प्रसाङ्गेन संशयोऽयं ममोदितः

anena_eva prasAGgena saMzayo_ayam mama_udita: |

शरत्काल इवाम्भोदं तं मे त्वं तनुतां नय ॥५।८९।८॥

zarat_kAla_ iva_ambhodam tam me tvam tanutAm naya ||08||

anena_eva prasAGgena x

saMzayo_ayam mama_udita: x

zarat_kAla_ iva_ambhodam x

tam me tvam tanutAm naya xx

~m.8-9. Sri Rama: O great soul, I have one doubt. You have to wipe it out. Why are the powers like ability to move across the skies, not evident in jivanmuktas?

~vlm.8. Ráma said:--Sir, this discourse of yours, gives rise to a doubt in me, which I want you to disperse like an autumnal cloud. (The doubt is resembled to a thick rainy cloud, and its form is likend to that of a flimsy mist in autumn).

\

जीवन्मुक्त-शरीराणां कथमात्मविदांवर

jIvan.mukta-zarIrANAm katham_AtmavidAm_vara |

शक्तयो नेह दृश्य्तन्ते आकाश-गमनादिकाः ॥५।८९।९॥

zaktayo na_iha dRzyante AkAza.gamana-AdikA: ||09||

.

of bodies Living.Free

how, best of knowers of the self, are

these powers like Space.travel

not seen here

?

~vlm.9. Tell me Sir, that art best acquainted with spiritual knowledge, why the bodies of living liberated persons, are not to be seen to mount to the skies.

 

vasiShTha said—

Ø

आकाशगमनादीनि यान्येतानि रघूद्वह

AkAza-gamana.AdIni yAny_etAni raghUdvaha |

प्रमाणिताः पदार्थानां सहजाः खलु शक्तयः ॥५।८९।१०॥

pramANitA: padArthAnAm sahajA: khalu zaktaya: ||10||

.

Space.travel and other such things

?

these, Son of the Swift, have been proven and demonstrated

theyre natural-enuf powers

.

Ø

यद्विचित्रं क्रियाजालं दृश्यते गम्यते पुनः

राम वस्तुस्वभावोऽसौ तदात्मविदां मतम् ॥५।८९।११॥

यद्विचित्रं क्रियाजालं दृश्यते गम्यते पुनः

राम वस्तुस्वभावोऽसौ तदात्मविदां मतम् ॥५।८९।११॥

yad_vicitram kriyA.jAlam dRzyate gamyate puna: |

rAma vastu-sva.bhAvo_asau na tad_AtmavidAm matam ||11||

.

yad_vicitram kriyA.jAlam dRzyate x

gamyate puna: x

rAma x

vastu-sva.bhAvo_asau x

na tad_AtmavidAm matam xx

~vlm.11. All the various motions that are seen to act in different directions, are according to the natural tendencies of bodies, and are never desired by the spiritualist: (who would derive no good or benefit whatever by his bodily movements).

~sv.11 The extraordinary qualities and faculties which are observed in this world are natural to those beings — not to the sages of self-knowledge.

~m.11-18. They are like flames of fire which blow upwards. Such powers are natural properties of living bodies like the ability of mosquitoes, flies etc.

 

अनात्मविदमुक्तोऽपि नभोविहरणादिकम्

द्रव्यकर्मक्रियाकालशक्त्या प्राप्नोति राघव ॥५।८९।१२॥

अनात्मविदमुक्तो_अपि नभोविहरणादिकम्

द्रव्यकर्मक्रियाकालशक्त्या प्राप्नोति राघव ॥५।८९।१२॥

an.Atmavid_a.mukto_api nabho-viharaNa-Adikam |

dravya-karma-kriyA-kAla-zaktyA prApnoti rAghava ||12||

~vlm.12. Volitation is no way desirable to the living liberated soul, when the volant power is easily acquired by the unspiritual and unliberated ignorant people, by many physical and artificial powers, derived by application of proper means, mantras and other practices. (Such as, the flight of winged ants before the rains, the aerostatics of balloons and pyrotechnics, the aerostation of magical mantras, and the volant power acquired by some practical Yogis, who practise the swinging of their bodies in air, by means of the suppression of their breath).

~sv.12 12-13 Supernatural faculties (like flying in the air) are developed by even those who are devoid of self-knowledge or liberation, by the utilisation of certain substances or by certain practices.

~m.12. Even a person without knowledge of Self or without liberation can acquire these powers through 'mantric' practices or through some herbal potions, or yoga practices.

 

नात्मज्ञस्यैव विषय आत्मज्ञो ह्यात्मवान्स्वयम्

na_Atma.jJasya_eva viSaya AtmajJo_ hy_AtmavAn_svayam |

आत्मनात्मनि संतृप्तो नाविद्यामनुधावति ॥५।८९।१३॥

AtmanA_Atmani saMtRpto_ na_avidyAm_anudhAvati ||13||

na_Atma.jJasya_eva viSaya: x

AtmajJo_ hy_AtmavAn_svayam x

AtmanA_Atmani saMtRpta: x

na_avidyAm_anudhAvati xx

~vlm.13. Volitation or flying is no business of the spiritualist, who is concerned with his knowledge of the soul only; he is content with his spiritual knowledge and union with the Supreme soul, and does not meddle with the practices of the ignorant practitioners of false yoga.

~m.13-18. These are not to be desired by knowers of Self. A knower of Self delights in his Self. He does not run after ignorance. All objects and things associated with this world are full of ignorance. When one has abandoned the latter, why will he drown himself again in it? Since all the powers, like flying in the sky, are ignorance - ridden, knowers of Self do not run after them. Everyone can acquire these powers, provided he follows the rules and practices of matter and time. A knower of Self is beyond all these things. He has no use for these powers.

~sv.13 12-13 Supernatural faculties (like flying in the air) are developed by even those who are devoid of self-knowledge or liberation, by the utilisation of certain substances or by certain practices.

Ø

ये केचन जगद्भावास्तानविद्यामयान्विदु:

कथम् तेषु किलात्मज्ञस्त्यक्ताविद्यो निमज्जति ॥१४॥

ये केचन जगद्भावास्तानविद्यामयान्विदु:

कथम् तेषु किलात्मज्ञस्त्यक्ताविद्यो निमज्जति ॥१४॥

ye kecana jagad.bhAvAs_tAn_a-vidyA=mayAn_vidu: |

katham teSu kila_Atma.jJas_tyakta.a-vidyo_ ni.majjati ||14||

.

ye kecana jagat.bhAvA:

whatever things are felt to be the world

tAn_a-vidyA=mayAn_vidu: - know them as Nescience-made +

katham teSu kila_Atma.jJa: - how in them, say, does the Self-Knower

tyakta.a-vidya: x

ni.majjati xx

~vlm.14. Know all earthly contrivances to be the offspring of worldliness, and the progeny of spiritual ignorance. Say then what spiritualist is there, that will be so foolish as to plunge himself in this gross ignorance.

~sv.14 All this does not interest the man of self-knowledge who is utterly content in himself.

~m.13-18. These are not to be desired by knowers of Self. A knower of Self delights in his Self. He does not run after ignorance. All objects and things associated with this world are full of ignorance. When one has abandoned the latter, why will he drown himself again in it? Since all the powers, like flying in the sky, are ignorance - ridden, knowers of Self do not run after them. Everyone can acquire these powers, provided he follows the rules and practices of matter and time. A knower of Self is beyond all these things. He has no use for these powers.

Ø

व्योमवातविनुविनुन्नेव तारकाणां परम्परा

पतितेव धरापीठे स्वर्गस्त्रीहसितच्छटा ॥५।८९।१५॥

व्योमवातविनुविनुन्नेव तारकाणां परम्परा

पतितेव धरापीठे स्वर्गस्त्रीहसितच्छटा ॥५।८९।१५॥

vyoma-vAta-vinunnA_iva tArakANAm paramparA |

patitA_iva dharA-pIThe svarga-strI-hasitac-chaTA ||15||

.

vyoma-vAta-vinunnA_iva -

like sky-vAta-vinunna

tArakANAm paramparA x

patitA iva dharA-pIThe x

svarga-strI-hasitac-chaTA xx

*AB. ... vinunnA patitA | hasitacchaTA hAsya-kAnti: ... ||

~vlm.15. He who pursues the path of spiritual ignorance, by his meditations and contrivances for his temporal welfare; must be blind to the future welfare of his soul, against the course of the holy sage and saint.

~sv.15 They who, in pursuit of pleasures, acquire these powers tainted by ignorance, are surely full of ignorance; the sages of self-knowledge do not adopt such a course.

~m.13-18. ...He does not run after ignorance. All objects and things associated with this world are full of ignorance. ...

नुद् #nud -> #vinud -> #vinunna‑ - driven asunder, &c • stricken, hurt, wounded, mbh. • muddied (by water), prAvRT-ogha-vinunnena, y5084.015. • #pAtita –

Ø

तत्त्वज्ञो वाऽप्यतत्त्वज्ञो ​: काल-द्रव्य-कर्मभि:

tattva.jJa:_ vA_ api_ a-tattvajJa:_ ya: kAla-dravya-karmabhi: |

यथाक्रमम् प्रयतते तस्योर्ध्वत्वादि सिद्ध्यति ॥१६॥

yathAkramam prayatate tasya_ Urdhva.tva=Adi siddhyati ||16||

.

whether a Thatness.Knower or not a Thatness.Knower

someone who

with time & substance & activity in a regular way makes an effort

succeeds to the exalted condition of That

.

~vlm.16. It is possible for the wise as well as the unwise, to acquire the power of his flying in the air, by the continued practice of yoga, or some other of the aforesaid arts and expedients of mantras and the like.

~sv.16 Whether one is a knower of truth or ignorant of it, powers like flying in the air accrue to one who engages himself in some practices.

Ø

आत्मवानिह सर्वस्मादतीतो विगतैषणः

AtmavAn iha sarvasmAt_ atIta:_ vigata-eSaNa: |

आत्मन्येव हि संतुष्टो करोति चेहते ॥५।८९।१७॥

Atmani_ eva hi saMtuSTa:_ na karoti na ca_Ihate ||17||

.

as Self

here

beyond everything

gone.away Wishing

only in Self is he quite contented

not doing & not wanting

.

~vlm.17. But the spiritual man remains quite aloof and afar from these, and has no desire for any such thing; he is content with himself, and finds his rest in the supreme soul, beside which he has nothing in view.

~vwv.2427/17 One who is possessed of the Self, who has gone beyond everything, who is devoid of desires and is satisfied in the Self alone, neither does (anything) nor desires (anything). • vwv.2314/17. Here, one who is self-possessed, who has gone beyond everything, who is free from seekings and is satiated only in the Self, neither acts nor desires.

Ø

तस्यार्थो नभोगत्या सिद्ध्या भोगकैः

na tasya artha:_ nabho-gatyA na siddhyA na ca bhogakai: |

प्रभावेन नो मानैर्नाशामरणजीवितैः ॥५।८९।१८॥

na prabhAvena no_ mAnair na AzAmaraNa-jIvitai: ||18||

.

he has no use for

flight or powers or pleasures or respect or honors

:

he has no care for

life or death

.

~vlm. ... neither the aerial journey, nor any supernatural power or worldly enjoyment for his object; and neither is earthly glory or honour in his view, nor does he desire to live nor fear to die.

~vwv.2427/18 ... no purpose (served) by moving in the sky, by superhuman powers, by enjoyments, by dignity, by honours and by expectations, death and life. • vwv.2315/18. ... or by hopes, life and death.

*jd. - na tasya artha: nabhas-gatyA no use to him with sky-going - na siddhyA nor Siddhi Empowerment - na ca bhogakai: nor pleasures - na prabhAvena nor respect - na-u mAnai: nor any honors - na AzA amaraNa-jIvitai: nor is there hope.expectation of life or death.

\

नित्य-तृप्तः प्रशान्तात्मा वीत.रागो वि.वासनः

nitya-tRpta: prazAntAtmA vItarAgo vivAsana: |

आकाश-सदृशाकारस्तज्ज्ञ आत्मनि तिष्ठति ॥५।८९।१९॥

AkAzasadRzAkArastaj.jJa Atmani tiSThati ||19||

.

nitya-tRpta: prazAntAtmA

an ever.satisfied quiet self

vItarAgo

free from Passion

vivAsana:

without Imprinting

AkAza-sadRza-AkAras

an embodiment like Space

taj.jJa Atmani tiSThati

a That.Knower rests in Self

.

~vlm.19. He is ever content and quiet in his soul, and is devoid of desires and affections in his mind; he is of the form of empty air, and remains with his spiritual knowledge as the idol of his soul.

~m.19-24. A knower of Self is always contented. He is always calm and composed. He is free of attachment. He is delivered of all vasanas. He is as expansive as sky. He always abides in his Self. ...

~sv.19 18-27 These practices bestow their fruit on anyone, for such is their nature.

Ø

अशङ्कितोपयातेन दुःखेन सुखेन

तृप्यत्यपगतासाङ्गो जीवेन मरणेन ॥५।८९।२०॥

अशङ्कितोपयातेन दुःखेन सुखेन

तृप्यत्यपगतासाङ्गो जीवेन मरणेन ॥५।८९।२०॥

azaGkita-upayAtena du:khena ca sukhena ca |

tRpyati_ apagata-asAGga:_ jIvena maraNena ca ||20||

.

azaGkita-upayAtena

x

du:khena ca sukhena ca

with pleasures & with pains,

x

tRpyati apagata-asAGga:

x

jIvena maraNena ca

with life & with death

.

~vlm.20. He is unapprehensive of adversity or calamity, and unaffected by feelings of pleasure and pain; he has full satiety in his privation of everything, and is unconcerned about his life and death, by remaining himself as the living dead.

~sv.20 18-27 These practices bestow their fruit on anyone, for such is their nature.

~m.19-24. ... He will never leave his state of contentment even when joys and sorrows stop on him suddenly without notice. He respects both good and bad things that come to him, like rivers into sea, and abides in his Self. He has no use for (the fruits of) any work he does. Nor does he get worried about any work he does not do. He has no necessity to seek refuge in anything for the sake of any gain. If he wants any 'siddhis', he can get them through effort. These efforts have to follow a law and sequence laid out for them. Even great gods cannot violate them.

Ø

समुद्रः सरितेवान्तः क्रमसंप्राप्तवस्तुना

समेन विषमेवापि तिष्ठत्यात्मानमर्चयन् ॥५।८९।२१॥

samudra: saritA_iva_anta: krama-samprApta-vastunA |

samena viSamA_iva_api tiSThaty_AtmAnam_arcayan ||21||

.

samudra: - the ocean

saritA_iva_anta: - as by a river into

krama-samprApta-vastunA x

samena viSamA_iva_api - whether similar or dissimilar

tiSThati - remains

AtmAnam arcayan – illuminating self.

~vlm.21. He remains unmoved at all evens and odds, as the Ocean is at a stand still with all the outpourings of the rivers; and he continues to meditate on, and adore the devine spirit in his own spirit.

~VA - as a floating in river object gradually reaches ocean, even
with difficulties, same way he stays firm worshipping the Self.

~AS: The ocean stays within itself (AtmAnam arcayan tiSThati), in spite of good or bad incoming things by way of rivers. • The implication is that you shall be likewise concentrated within yourself despite good or bad things coming at you. This seems as an elaboration of apagata+AsaGgaH in verse 20.

\

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन

na_eva tasya kRtena_artho na_AkRtena_iha kazcana |

चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥५।८९।२२॥

na ca_asya sarva.bhUteSu kazcid_artha-vyapAzraya: ||22||

.

for hir

nothing is worth.doing   

by not doing anything here

nor for him  is there among all beings

anywhere to shelter.in

.

~vlm.22. He has no need of acquiring or amassing any wealth for himself, nor is he in need of asking anything of any body for his supportance.

~m.19-24. ... He has no necessity to seek refuge in anything for the sake of any gain.

श्रि #zri -> #zraya – seeking refuge -> #Azraya - shelter –-> #apAzraya - recourse of refuge -> #vyapAzraya -> #vyapAzraya: - (*vi in dispersal) - going away, secession • (*vi in entry) seat, place (end-comp. being in or on) • place of refuge, shelter, support (end-comp. having recourse to, trusting in) • expectation. -

 

यस्तु वाऽभावितात्मापि सिद्धिजालानि वाञ्छति

सिद्धिसाधकैर्द्रव्यैस्तानि साधयति क्रमात् ॥५।८९।२३॥

यस्तु वाऽभावितात्मापि सिद्धिजालानि वाञ्छति

सिद्धिसाधकैर्द्रव्यैस्तानि साधयति क्रमात् ॥५।८९।२३॥

yas_tu vA_abhAvita-AtmA_api siddhi-jAlAni vAJchati |

sa: siddhi-sAdhakair_dravyais_tAni sAdhayati kramAt ||23||

yas_tu vA_abhAvita-AtmA_api x

siddhi-jAlAni vAJchati x

sa: siddhi-sAdhakair_dravyai: x

tAni sAdhayati kramAt xx

~vwv.2429/5.89.23. But, he who desires the illusions (or snares) of superhuman powers, though he is one with the Self not meditated upon, accomplishes them in due course, by means of things (or materials) bringing about superhuman powers.

~vlm.23. The unspiritual man who aims at the acquisition of supernatural powers, must sacrifice the means of his consummation to the acquirement of such powers. (i.e. He must give up the seeking of his perfection in pursuit of those powers. Or, he who wants to wax rich and great, may become so at the loss of his peace and content and honesty).

~sv.23 18-27 These practices bestow their fruit on anyone, for such is their nature.

~m.19-24. A knower of Self is always contented. He is always calm and composed. He is free of attachment. He is delivered of all vasanas. He is as expansive as sky. He always abides in his Self. He will never leave his state of contentment even when joys and sorrows stop on him suddenly without notice. He respects both good and bad things that come to him, like rivers into sea, and abides in his Self. He has no use for (the fruits of) any work he does. Nor does he get worried about any work he does not do. He has no necessity to seek refuge in anything for the sake of any gain. If he wants any 'siddhis', he can get them through effort. These efforts have to follow a law and sequence laid out for them. Even great gods cannot violate them.

 

सिद्ध्यतीत्थमिदं युक्त्यैवेत्ययं नियतेः क्रमः

त्र्यक्षादिभिः सुरवरैर्व्यर्थीकर्तुं शक्यते ॥५।८९।२४॥

सिद्ध्यतीत्थमिदं युक्त्यैवेत्ययं नियतेः क्रमः

त्र्यक्षादिभिः सुरवरैर्व्यर्थीकर्तुं शक्यते ॥५।८९।२४॥

siddhyati_ittham_idam yuktyA_eva_iti_ayam niyate: krama: x

tri.akSa-Adibhi: sura.varai:_vyarthI.kartum na zakyate xx

niyata

tryakSa

suravara

~vlm.24. All things are accomplished by application of their proper means, and what is thus ordained to take place, can not be undone even by the three-eyed God Siva himself. (It is believed that some mantras and gems are possessed of the power of lifting living bodies in the air).

~m.19-24..... These efforts have to follow a law and sequence laid out for them. Even great gods cannot violate them.

~sv.24 18-27 These practices bestow their fruit on anyone, for such is their nature.

 

स्वभाव एष वस्तूनां स्वतःसिद्धिर्हि नान्यतः

नियतिं जहात्येव शशाङ्क इव शीतताम् ॥५।८९।२५॥

स्वभाव एष वस्तूनां स्वतःसिद्धिर्हि नान्यतः

नियतिं जहात्येव शशाङ्क इव शीतताम् ॥५।८९।२५॥

svabhAva_ eSa_ vastUnAm svata:siddhir_hi na_anyata: |

niyatim na jahAty_eva zazAGka_ iva zItatAm ||25||

.

~vlm.25. Thus volitation depends on the application of proper means, and not on one's volition only; and nothing can alter the nature of things, as that of the coolness of moon-beams.

~sv.25 18-27 These practices bestow their fruit on anyone, for such is their nature.

~m.25-30. These laws are natural. They are like coolness to man. Whether one is all- knowing, or multifaceted or whether he is Vishnu or Maheswara, these laws cannot be violated. These powers are natural to_amantras', matter, time and works. Poison kills animals and humans. Liquor causes intoxication. Honey causes vomitting. People who are skilled in mantras, yoga and such practices involving time and space can acquire these powers. O Rama, all these belong to the realm of ignorance. For a knower of Self, there is no need of these things.

 

सर्वज्ञोऽपि बहुञोऽपि माधवोऽपि हरोऽपि

अन्यथा नियतिं कर्तुं शक्तः कश्चिदेव हि ॥५।८९।२६॥

सर्वज्ञो_अपि बहुञो_अपि माधवो_अपि हरो_अपि

अन्यथा नियतिं कर्तुं शक्तः कश्चिदेव हि ॥५।८९।२६॥

sarvajJo_api bahuJo_api mAdhavo_api haro_api ca |

anyathA niyatim kartum na zakta: kazcideva hi ||26||

.

~vwv.440/5.26. Even one possessed of great knowledge or all-knowing, even the gods #viSNu and #ziva and indeed any one, is not competent to change the fixed law od nature.

~m.25-30. These laws are natural. They are like coolness to man. Whether one is all- knowing, or multifaceted or whether he is Vishnu or Maheswara, these laws cannot be violated. These powers are natural to_amantras', matter, time and works. Poison kills animals and humans. Liquor causes intoxication. Honey causes vomitting. People who are skilled in mantras, yoga and such practices involving time and space can acquire these powers. O Rama, all these belong to the realm of ignorance. For a knower of Self, there is no need of these things.

~vlm.26. Whether one is all-knowing or much-knowing, and all-powerful or much powerful as a Hari or Hara; yet there is no body that has the power of setting aside the destined law of nature; (as for the terrestials to fly in air, and the celestials to walk on the earth.)

~sv.26 18-27 These practices bestow their fruit on anyone, for such is their nature.

 

द्रव्यकालक्रियामन्त्रप्रयोगानां स्वभावजाः

एतास्ताः शक्तयो राम यद्व्योमगमनादिकम् ॥५।८९।२७॥

द्रव्यकालक्रियामन्त्रप्रयोगानां स्वभावजाः

एतास्ताः शक्तयो राम यद्व्योमगमनादिकम् ॥५।८९।२७॥

dravya-kAla-kriyA-mantra-prayogAnAm svabhAva.jA: |

etAs_tA: zaktayo_ rAma yad_vyoma-gamana-Adikam ||27||

.

~vlm.27. Thus it depends on the nature of things, Rama! and the combination of times and circumstances, as also the application at proper means and mantras, that causes a mortal to fly in the air, and an immortal to descend on earth.

~vwv. 2430/5.89.27. Those powers here, such as moving in the sky, are born from the inheremt property of the applications of materials, proper time, religious rites, and sacred formulae (Mantra-s).

Ø

यथा विषाणि निघ्नन्ति मदयन्ति मधूनि

वमयन्ति शुक्तानि मदनानि फलानि ॥५।८९।२८॥

yathA viSANi nighnanti madayanti madhUni ca |

vamayanti ca zuktAni madanAni phalAni ca ||28||

.

yathA viSANi nighnanti

as to poisons they are subject

madayanti madhUni ca

and whisky makes them crazy  

vamayanti ca zuktAni

x

madanAni phalAni ca

x

.  

~vlm.28. So it is the property of some drugs, gems and mantras, to destroy the destructive power of poison; and of wine to intoxicate the wine-bibber; and so of emetics to cause vomiting.

~m.25-30. These laws are natural. They are like coolness to man. Whether one is all- knowing, or multifaceted or whether he is Vishnu or Maheswara, these laws cannot be violated. ...

~sv.28 28-30 Poison kills all, wine intoxicates all, even so these practices bring about the ability to fly, etc., but they who have attained the supreme self-knowledge are not interested in these, O Rama.

Ø

तथा स्वभाववशतो द्रव्यकालक्रियाक्रमाः

नियतं साधयन्त्याशु प्रयोगं युक्तियोजिताः ॥५।८९।२९॥

तथा स्वभाववशतो द्रव्यकालक्रियाक्रमाः

नियतं साधयन्त्याशु प्रयोगं युक्तियोजिताः ॥५।८९।२९॥

tathA svabhAva-vazato dravya-kAla-kriyA-kramA: |

niyatam sAdhayanty_Azu prayogam yukti-yojitA: ||29||

.

thus ever through the power of

their self-nature, according-with

material, time, and action,

they quickly attain the result

suitable to their purposes.

tathA* svabhAva-vazatas

thus [always*] through the power of their self-nature —

dravya-kAla-kriyA.kramA:

substance-time-action/rite.ordered — according-with material, time, and action —

niyatam sAdhayanti Azu

succeed quickly in their result —

prayogam yukti-yojitA:

as an application suitably appropriate.

var.* sadA ||

~vlm.29. Thus all things have naturally the power of producing some effect, according to its proper application and the mode and manner of it.

~vwv.29. The methods of (proper) materials, time and religious rites, suitably employed, always accomplish the definite (or relevant) result quickly, through the power of their inherent nature.

~sv.29 28-30 Poison kills all, wine intoxicates all, even so these practices bring about the ability to fly, etc., but they who have attained the supreme self-knowledge are not interested in these, O Rama.

~m.25-30. ... People who are skilled in mantras, yoga and such practices involving time and space can acquire these powers. O Rama, all these belong to the realm of ignorance. For a knower of Self, there is no need of these things.

#prayoga : प्रयोग pra-yoga - hurling, throwing, position or addition (of a word); employment, use, practice; usual form (g.); means (only inst. plur. by means of); commencement, beginning, enterprise, execution; device, plan, contrivance; offering, bestowing; recitation, delivery, performance, representation.

Ø

एतस्मात्समतीतस्य त्यक्ताविद्यस्य राघव

आत्मज्ञानस्य नास्त्यत्र कर्तृताकर्तृतानघ ॥५।८९।३०॥

etasmAt_samatItasya tyaktA_avidyasya rAghava |

Atma-jJAnasya na_asti_atra kartRtA-akartRtA_anagha ||30||

.

etasmAt_samatItasya x

tyaktA_avidyasya rAghava x

Atma-jJAnasya na_asti_atra x

kartRtA-akartRtA_anagha xx

~m.25-30.... O Rama, all these belong to the realm of ignorance. For a knower of Self, there is no need of these things.

~vlm.30. Hence no one that is it unacquainted with these things, is able to effect his flight in the air; and he that is fraught with his spiritual knowledge, has no need of these practices.

~sv.30 28-30 Poison kills all, wine intoxicates all, even so these practices bring about the ability to fly, etc., but they who have attained the supreme self-knowledge are not interested in these, O Rama.

Ø

द्रव्यदेशक्रियाकालयुक्तयः साधुसंविदः

परमात्मपदप्राप्तौ नोपकुर्वन्ति काश्चन ॥५।८९।३१॥

द्रव्यदेशक्रियाकालयुक्तयः साधुसंविदः

परमात्मपदप्राप्तौ नोपकुर्वन्ति काश्चन ॥५।८९।३१॥

dravya-deza-kriyA-kAla-yuktaya: sAdhu.saMvida: |

paramAtma.pada-prAptau na_upa.kurvanti kAz.cana ||31||

.

dravya-deza-kriyA-kAla-yuktaya: x

sAdhu.saMvida: x

paramAtma.pada-prAptau x

na_upa.kurvanti kAz.cana xx

~vlm.31. All knowledge relating to the properties of things, and their application in proper mode and manner for the bringing on of certain ends, is of no good to the spiritualist for his attaining to spirituality.

~m.31-38. These powers, which are dependent on matter, time and space, are not useful in attaining the supreme state.

~sv.31 They are gained only by those who are full of desires; but the sage is free from the least desire for anything.

Ø

यस्येच्छा विद्यते काचित्स सिद्धिं साधयत्यलम्

yasya_icchA vidyate kAcit_sa_ siddhim sAdhayaty_alam |

आत्म.ज्ञस्य तु पूर्णस्य नेच्छा संभवति क्वचित् ॥५।८९।३२॥

AtmajJasya tu pUrNasya necchA sambhavati kvacit ||32||

.

whatever desire there may be

comes fully to attain effect

as.soon.as the shakti.Power is attained

:

but for the Self.Knower in hir fulness

no desire whatever comes to be

.

~vlm.32. He who wishes to have supernatural powers, may gain them by his long practice; but what need has the theosophist of these practices or powers for himself?

~m. Whoever is with desire for these powers, can acquire them. A knower of Self has no desire of any type. How can such a desire arise in a person in whom all desires have subsided.

Ø

सर्वेच्छाजालसंशान्तावात्मलाभोदये हि यः

sarva-icchA-jAla-samzAntau_ Atma-lAbha-udaye hi ya: |

तद्विरुद्धा कथं कस्मादिच्छा संजायतेऽनघ ॥५।८९।३३॥

tat_ viruddhA katham kasmAt_ icchA saMjAyate_ anagha ||33||

.

when the whole net of desire disappears

when someone has begun to get Self

restrained by that

how & why would desire come to be, dear boy

?

~vlm.33. It is after his freedom from the net of his desires, that the spiritualist attains to his spiritual state; how then can he entertain any desire which is opposed to it?

~sv. Self-knowledge is the greatest gain; how does the sage of self-knowledge entertain any desire for anything else?

 

यथोदेति यस्येच्छा तया यतते तथा

yathA_udeti ca yasya_icchA sa_ tayA yatate tathA |

यथाकालं तदाप्नोति ज्ञो वाप्यज्ञतरोऽपि वा ॥५।८९।३४॥

yathAkAlam tad_Apnoti jJo_ vA_apy_ajJataro_api vA ||34||

.

yathA udeti ca yasya icchA x

sa tayA yatate tathA x

yathAkAlam tad Apnoti – in due time he gets that

jJa: vA apy ajJataro_api vA – whether he is a Knower or less Knowing.

~vlm.34. Every one endeavours to present in the course, to which he is led by the desires rising in his heart; and whether he is learned or not, he reaps the reward of his endeavours in due time.

~vwv.2432/5.89.34. The desire of whichever person rises in whichever manner, he strives due to that (desire) in that manner. He obtains that at the right time, whether he is wise or very ignorant.

~sv.34 32-35 Self-knowledge is the greatest gain; how does the sage of self-knowledge entertain any desire for anything else?

~m.34-38 . These powers, which are dependent on matter, time and space, are not useful in attaining the supreme state. Whoever is with desire for these powers, can acquire them. A knower of Self has no desire of any type. ...

 

वीतहव्येन यतितं नो ज्ञानेच्छेन किंचन

vItahavyena yatitam no jJAna-icchena kim.cana |

ज्ञानेच्छेनाशु यतितं प्रोत्थितो सौ यथा वने ॥५।८९।३५॥

jJAna-icchena Azu yatitam protthito_asau yathA vane ||35||

.

vItahavyena - w Quitfire

yatitam no x

jJAna-icchena kim.cana x

jJAna-icchena Azu yatitam x

protthito_asau yathA vane xx

~vlm.35. Vítahavya never endeavoured to acquire any supernatural power; all his endeavours aspired to the gaining of spiritual perfection, which he obtained by his devotion in the forest.

~sv.35 35-38 In the case of vItahavya, however, he did not desire these powers; they sought him unsought.

~m.35 vItahavya always strove for the Absolute and accordingly he proceeded to the forest.

 

एवं कालक्रियाकर्मद्रव्ययुक्तिस्वभावजाः

यथेच्छमेव सिद्ध्यन्ति सिद्धयः स्वाः क्रमार्जिताः ॥५।८९।३६॥

एवं काल-क्रिया-कर्म-द्रव्य-युक्ति-स्वभावजाः

यथेच्छमेव सिद्ध्यन्ति सिद्धयः स्वाः क्रमार्जिताः ॥५।८९।३६॥

evam kAla-kriyA-karma-dravya-yukti-svabhAvajA: |

yathecchameva siddhyanti siddhaya: svA: kramArjitA: ||36||

.

~vlm.36. It is not impossible or hard, to effect the acquisition of supernatural powers; should one persist in the course of practicing and applying the proper means to those ends.

~sv.36 35-38 In the case of vItahavya, however, he did not desire these powers; they sought him unsought.

~m.36 When a desire arises in a 'jnani' or 'ajnani', he works for the fulfilment of that desire and he will get it fulfilled in course of time. vItahavya always strove for the Absolute and accordingly he proceeded to the forest. O Rama, what you call 'siddhis' are the ultimate fruits of the tree of effort. For those great souls, who are always contented, these powers have no purpose and use.

Ø

याः फलावलयो येन संप्राप्ताः सिद्धिनामिकाः

तास्तेनाधिगता राम निजात्प्रयतनद्रुमात् ॥५।८९।३७॥

yA: phalAvalayo yena samprAptA: siddhinAmikA: |

tAs_tena_adhigatA_ rAma nijAt_prayatana-drumAt ||37||

.

yA: phalAvalaya: x

yena samprAptA: siddhinAmikA: |

tAs_tena_adhigatA: - x,

rAma,

nijAt_prayatana-drumAt xx

~vlm.37. The success which attends on any body in the consummation of his object, is entirely owing to his personal exertion, and may be called the fruit of the tree of his own labour.

~vwv.2433/37 Râma! Those series of fruits, having the name superhuman powers, which are obtained by whichever person, are acquired by him from his own tree of excellent effort.

~m.31-38 ... When a desire arises in a 'jnani' or 'ajnani', he works for the fulfilment of that desire and he will get it fulfilled in course of time. vItahavya always strove for the Absolute and accordingly he proceeded to the forest. O Rama, what you call 'siddhis' are the ultimate fruits of the tree of effort. For those great souls, who are always contented, these powers have no purpose and use.

Ø

महतां नित्यतृप्तानां तज्ज्ञानां भावितात्मनाम्

ईहितं संप्रयातानां नोपकुर्वन्ति सिद्धयः ॥५।८९।३८॥

महतां नित्यतृप्तानां तज्ज्ञानां भावितात्मनाम्

ईहितं संप्रयातानां नोपकुर्वन्ति सिद्धयः ॥५।८९।३८॥

mahatAm nitya-tRptAnAm taj.jJAnAm bhAvita-AtmanAm |

Ihitam samprayAtAnAm na_upakurvanti siddhaya: ||38||

.

mahatAm nitya-tRptAnAm x

taj.jJAnAm bhAvita-AtmanAm x

Ihitam samprayAtAnAm x

na_upakurvanti siddhaya: xx

~vlm.38. But these successes and consummations, are of no use to those great minded men, who have known the Knowable One in himself: and who have made an end of their worldly desires.

~sv.38 35-38 In the case of vItahavya, however, he did not desire these powers; they sought him unsought.

~m.31-38 . These powers, which are dependent on matter, time and space, are not useful in attaining the supreme state. Whoever is with desire for these powers, can acquire them. A knower of Self has no desire of any type. How can such a desire arise in a person in whom all desires have subsided. When a desire arises in a 'jnani' or 'ajnani', he works for the fulfilment of that desire and he will get it fulfilled in course of time. vItahavya always strove for the Absolute and accordingly he proceeded to the forest. O Rama, what you call 'siddhis' are the ultimate fruits of the tree of effort. For those great souls, who are always contented, these powers have no purpose and use.

 

rAma said—

 

अयम् मे संशयो ब्रह्मन् वीतहव्यस्य सा तनुः ।

ayam me saMzayo brahman_vItahavyasya sA tanu: |

क्रव्य।आदैर् न कथम् भुक्ता कथम् क्लिन्ना न भूतले ॥५।८९।३९॥

kravya.Adai:_na katham bhuktA katham klinnA na bhUtale ||39||

.

this is my doubt, Sir.brAhmaNa

:

the body of this vItahavya.Quitfire

how was it not eaten by carnivores

how did it not rot into the earth

?

~vlm.39. Ráma said: Sir I have yet another question for your explanation and it is this, why did not the ravenous beasts of the desert, devour the deadlike body of the devoted sage, and why did it not moulder under the earth, by which it was covered?

~sv.39 RAMA asked: How is it that worms and vermin did not destroy vItahavya's body when it lay abandoned in the cave?

~m.39-40. O Bhagawan, I have one doubt. How is it that vItahavya's corporeal body was not eaten away by insects? It was not even worn out by mud and such.

Ø

तदैव वीतहव्यो_असौ कथं वनगतः प्रभो

विदेहमुक्ततां शीघ्रं यथावदिति मे वद ॥५।८९।४०॥

tadA_eva vItahavyo_asau katham vanagata: prabho |

videhamuktatAm zIghram yathAvad_iti me vada ||40||

~vlm.40. And again how the bodiless and liberated soul of the sage, which was absorbed in the sunlight, return to resume its delapidated body, which was buried in the mountain cave.

~sv.40 And, how was it that vItahavya did not attain disembodied liberation in the first place?

~m.39-40 . O Bhagawan, I have one doubt. How is it that vItahavya's corporeal body was not eaten away by insects? It was not even worn out by mud and such. Why is it that vItahavya did not get liberation after life even when his body was enveloped by mud and slush?

 

vasiShTha said—

 

या संविद्वलिता साधो वासनामलतन्तुना

yA saMvidvalitA sAdho vAsanAmala-tantunA |

सुखदुःखदशादाहभागिनी भवतीह सा ॥५।८९।४१॥

sukha-du:kha-dazAdAha-bhAginI bhavati_iha sA ||41||

yA saMvid-valitA sAdho vAsanAmala-tantunA x

sukha-du:kha-dazA-dAha-bhAginI bhavati_iha sA xx

~vlm.41. Vasishthá replied:--The conscious soul that believes itself to be embodied with its mortal body, and beset by the coils of its desires and the bonds of its affections, is here subjected both to the feeling of pleasure and the pangs of pain.

~m.41-43. Sri Vasista: O gentle Rama, one who is enveloped by sentient consciousness is bound by ropes of vasana. That experiences all joys and sorrows. ...

~sv.41 VASISTHA replied: O Rama, the ignorant man's body is composed and decomposed on account of the states of his mental conditioning;...

Ø

निर्मुक्त-वासना शुद्ध-संविन्मात्र.मयी तु सा

nirmukta-vAsanA zuddha-saMvin-mAtra-mayI tu sA |

तनुस्तिष्ठति तच्छेदे सक्ता नेह हि केचन ॥५।८९।४२॥

tanu:_ tiSThati tat_ chede saktA na_ iha hi ke.cana ||42||

.

nirmukta-vAsanA x

zuddha-saMvin-mAtra-mayI tu sA -

but zI is zuddha-saMvin-mAtra-mayI +

tanus_tiSThati tac_chede x

saktA na_iha hi ke.cana ||42||

~vlm.42. But the intelligent soul which relies on its pure consciousness, and is freed from the net of its desires, remains only with its subtile spiritual body; (which no beast or bird can devour, nor any dust or rust can destroy). So says the Gita:--It is indivisible and unconsumable, and neither does it moulder nor dry up at any time.

~sv.42 42-43 ... in the case of one who has no such conditioning, there is no momentum for decomposition.

~m.41-43. ... When one is delivered of all vasanas, his body is full of pure consciousness. No one can cut or incise such a body. Now listen. I shall tell you what yogic device prevents the body of 'jivanmukta' from decay even for hundreds of years.

 

शृणु युक्त्या कया योगी तनुच्छेदादिविभ्रमैः

नाक्रम्यते महाबाहो बहुवर्षशतैरपि ॥५।८९।४३॥

शृणु युक्त्या कया योगी तनुच्छेदादिविभ्रमैः

नाक्रम्यते महाबाहो बहुवर्षशतैरपि ॥५।८९।४३॥

zRNu yuktyA kayA yogI tanu-ccheda.Adi=vibhramai: |

na_Akramyate mahA.bAho bahu-varSa.zatai:_api ||43||

.

pay attention  

yuktyA kayA

x

the yogI

tanu-ccheda.Adi=vibhramai:

x

na_Akramyate

x

, Master.Archer,

bahu-varSa.zatai:_api

even after many centuries

.  

~vlm.43. Hear now, Ráma, the reason why the body of the Yogi, is not subject to the accidents of disjunction or corruption for many hundreds of years: (under the influence of heat and cold and other casualties).

~sv.43 42-43 ... in the case of one who has no such conditioning, there is no momentum for decomposition.

~m.41-43. ... Now listen. I shall tell you what yogic device prevents the body of 'jivanmukta' from decay even for hundreds of years.

Ø

 

चेतः पदार्थे पतति यस्मिन्यस्मिन्यदा यदा

ceta: padArthe patati yasmin_yasmin_yadA yadA |

तन्मयं तद्भवत्याशु तस्मिंस्तस्मिंस्तदा तदा ॥५।८९।४४॥

tan.mayam tat_bhavati_Azu tasmin_tasmin_tadA tadA ||44||

.

cetas.Affectivity falls upon something

{like a searching GET}

wherever whenever

:

as a mode of That that becomes So

therever thenever

.

~vlm.44. Whenever the mind is occupied with the thought of any thing, it is immediately assimilated into the nature of that object, and assumes the same form on itself.

 

तथा दृष्टारि हि मनो विकारमुपगच्छति

tathA dRSTa-ari hi manas vikAram_upagacchati |

दृष्टमित्रं सुहृद्यत्वं स्वयमित्यनुभूयते ॥५।८९।४५॥

dRSTa-mitram suhRdyatvam svayam_iti_anubhUyate ||45||

tathA dRSTa-ari hi manas x

vikAram_upagacchati x

dRSTa-mitram suhRdyatvam x

svayam_iti_anubhUyate xx

~vlm.45. Thus upon seeing or thinking of an enemy, the mind turns to enmity, at the very sight or thought of its foe; as it assumes the nature of friendliness, on the visit and remembrance of a friend.

~sv.45 45-50 When a violent creature comes into contact with one who has reached utter equanimity, it also becomes temporarily equanimous and tranquil, though it may return to its violence when this contact is lost.

~m.44-51. It is the experience of everyone that this mind becomes happy when it sees a friend and becomes angry/feels nausea when it meets an enemy. ...

 

रागद्वेषविहीने तु पथिके पादपे गिरौ

rAga.dveSa-vihIne tu pathike pAdape girau |

भवत्यरागद्वेषं स्वयमित्यनुभूयते ॥५।८९।४६॥

bhavati_a-rAga.dveSam ca svayam_iti_anubhUyate ||46||

rAga.dveSa-vihIne tu - but without loving & hating

pathike pAdape girau x

bhavati_a-rAga.dveSam ca x

svayam_iti_anubhUyate xx

~vlm.46. So on seeing a hill or tree or passenger, that bears no enmity or friendship to it, the mind remains equally indifferent towards the same, and without any change in its disposition as it is perceived by us.

~sv.46 45-50 When a violent creature comes into contact with one who has reached utter equanimity, it also becomes temporarily equanimous and tranquil, though it may return to its violence when this contact is lost.

~m.46-51.... It is also the experience of everyone that when a person, free of attachments and hate, sees a mountain or tree he does not feel any hate or attachment. ...

 

मृष्टे लौल्यमुपादत्ते दुर्भोज्ये याति निःस्पृहम्

mRSTe laulyam_upAdatte durbhojye yAti ni:spRham |

वैरस्यं याति कटुनि स्वयमित्यनुभूयते ॥५।८९।४७॥

vairasyam yAti kaTuni svayam_ity_anubhUyate ||47||

mRSTe laulyam_upAdatte x

durbhojye yAti ni:spRham x

vairasyam yAti kaTuni x

svayam_ity_anubhUyate xx

~vlm.47. Again the mind is sweetened (pleased) on relishing the sweets, and embittered by tasting the bitter. It becomes fond of the sweet, and averse to whatever is sour and bitter and unpalatable.

~sv.47 45-50 When a violent creature comes into contact with one who has reached utter equanimity, it also becomes temporarily equanimous and tranquil, though it may return to its violence when this contact is lost.

~m.46-51. ... It is also the experience of everyone, that his mouth waters when he sees something he relishes and he does not like a pungent eatable. ...

~m.46-51. ... When the consciousness of a yogi falls on an insect, the insects consciousness will be overpowered and it cannot do any harm to the body of a yogi. Even those violent insects acquire the characteristic of equality when they are overpowered by the consciousness of a yogi. And so the violent beings lose their violent character for the time being. When a yogi leaves his body, then the insects will get back to their violent ways. Because of these reasons, vItahavya's body was not attacked by the insects and wild animals.

Ø

समसंविद्विलासाढ्ये यद्यदा यतिदेहके

sama-saMvit-vilAsa-ADhye yat_yadA yati-dehake |

हिंस्रचेतः पतत्याशु समतामेति तत्तदा ॥५।८९।४८॥

hiMsra-ceta: patati_Azu samatAm_eti tat_tadA ||48||

.

sama-saMvit-vilAsa-ADhye yat x

yadA yati-dehake x

hiMsra-ceta: patati_Azu x

samatAm_eti tat_tadA xx

~vlm.48. So when a ravenous beast comes in the sight of a dispassionate Yogi, its envious nature is changed to dispassionateness, and it desists from doing him any injury. (So says Pàtanjali, "Good company turns the wicked to goodness").

~sv.48 45-50 When a violent creature comes into contact with one who has reached utter equanimity, it also becomes temporarily equanimous and tranquil, though it may return to its violence when this contact is lost.

~m.44-51. ... When the consciousness of a yogi falls on an insect, the insects consciousness will be overpowered and it cannot do any harm to the body of a yogi. Even those violent insects acquire the characteristic of equality when they are overpowered by the consciousness of a yogi. And so the violent beings lose their violent character for the time being. When a yogi leaves his body, then the insects will get back to their violent ways. Because of these reasons, vItahavya's body was not attacked by the insects and wild animals.

Ø

समसङ्गविमुक्तत्वाच्छेदादौ प्रवर्तते

पान्थो व्यर्थं पथि ग्रामे यथा ग्रामीणकर्मणि ॥५।८९।४९॥

sama-saGga-vimuktatvAt_cheda-Adau na pravartate |

pAntha: vyartham pathi grAme yathA grAmINa-karmaNi ||49||

.

sama-saGga-vimuktatvAt x

cheda-Adau na pravartate x

pAntha: vyartham pathi grAme x

yathA grAmINa-karmaNi xx

~vlm.49. The malicious being freed from his malice, in the company of the even minded stoic, desists from the doing of any harm, to any one; as the indifferent wayfarer has no business to break the straggling branches and trees growing on the way side, which the rude rustics are apt to lop off and cut down; (for the making of their fuel).

~sv.49 45-50 When a violent creature comes into contact with one who has reached utter equanimity, it also becomes temporarily equanimous and tranquil, though it may return to its violence when this contact is lost.

~m.44-51. ... When the consciousness of a yogi falls on an insect, the insects consciousness will be overpowered and it cannot do any harm to the body of a yogi. Even those violent insects acquire the characteristic of equality when they are overpowered by the consciousness of a yogi. And so the violent beings lose their violent character for the time being. When a yogi leaves his body, then the insects will get back to their violent ways. Because of these reasons, vItahavya's body was not attacked by the insects and wild animals.

~VA - without same company (of other cruel beings) he is not engaged
(in cruelty), as a traveller going through a village is not engaged in
the village affairs.

~AS: Due to the detached nature of the yogi (briefly named as "sama") (a violent person - referred to in the previous verse) does not fall into violent behavior (cheda-Adau), just as a traveler going on his way does not engage in base activities (grAmINa-karmaNi) inside a town. The AB commentary describes the base activities as destroying nearby vines, trees etc. Of course, this analogy only applies to a rational traveler(:-))

 

योगिदेहसमीपात्तु गत्वा प्राप्नोति हिंस्रतां

यद्यद्भवति तत्राशु तथारूपं संशयः ॥५।८९।५०॥

yogi.deha-samIpAt_tu gatvA prApnoti hiMsratAm |

yad.yad_bhavati tatra_Azu tathA.rUpam na saMzaya: ||50||

.

yogi.deha-samIpAt_tu x

gatvA prApnoti hiMsratAm x

yad.yad_bhavati tatra_Azu tathA.rUpam na saMzaya: xx

~vlm.50. But the savage beast being removed from the side of the Yogi, resumes its ravenous nature again, in the company of the rapacious and wild beasts of the forest.

~sv.50 45-50 When a violent creature comes into contact with one who has reached utter equanimity, it also becomes temporarily equanimous and tranquil, though it may return to its violence when this contact is lost.

~m.44-51. .... Even those violent insects acquire the characteristic of equality when they are overpowered by the consciousness of a yogi. And so the violent beings lose their violent character for the time being. When a yogi leaves his body, then the insects will get back to their violent ways. Because of these reasons, vItahavya's body was not attacked by the insects and wild animals.

#han -> #hiMs - desid. -> #hiMsra -mfn.- injurious, hurtful, destructive, murderous, sadistic, savage (ifc. " acting injuriously towards ") RV. &c.

अप् #ap -> #samap -> #samIpa -n.- nearness, proximity, vicinity, presence, imminence (with gen. or ifc, #samIpam अम्, "to, towards " • #samIpAt आत्, "from " • #samIpe , "in the vicinity, near, close at hand, beside, in the presence of, at the time of, before, at, towards " • cf. संधिवेला-स्°) KAtyzr. MBh. KAv. &c.

Ø

इति हिंस्रैर्मृगव्याघ्रसिंहकीटसरीसृपैः

च्छिन्ना वीतहयस्य तनुर्भूतलशालिनी ॥५।८९।५१॥

iti himsrair_mRga-vyAghra-siMha-kITasarIsRpai: |

na cchinnA vItahayasya tanu:_bhUtala-zAlinI ||51||

.

iti himsrai: x

mRga-vyAghra-siMha-kITa-sarIsRpai: -

w mRga-vyAghra-siMha-kITa-sarIsRpas +

na cchinnA vItahayasya tanu:_bhUtala-zAlinI xx

~vlm.51. Hence it was that the envious beasts of the forest, the tigers, lions and bears; as also the reptiles and creeping insects of earth, did not molest the sedate body of the sage, so long as they lurked and crept about it.

~sv.51 51-53 Hence, too, vItahavya's body remained unharmed. This applies even to material substances like earth, wood, etc., for consciousness pervades all.

~m.44-51. .... Even those violent insects acquire the characteristic of equality when they are overpowered by the consciousness of a yogi. And so the violent beings lose their violent character for the time being. When a yogi leaves his body, then the insects will get back to their violent ways. Because of these reasons, vItahavya's body was not attacked by the insects and wild animals.

 

सर्वत्र विद्यते संवित्काष्ठलोष्टोपलादिके

सत्तासामान्यरूपेण संस्थिता मूलबालवत् ॥५।८९।५२॥

सर्वत्र विद्यते संवित्काष्ठलोष्टोपलादिके

सत्तासामान्यरूपेण संस्थिता मूलबालवत् ॥५।८९।५२॥

sarvatra vidyate saMvit-kASTha-loSTa-upala-Adike |

sattAsAmAnya-rUpeNa saMsthitA mUlabAlavat ||52||

.

sarvatra vidyate x

saMvit-kASTha-loSTa-upala-Adike x

sattAsAmAnya-rUpeNa x

saMsthitA mUlabAlavat xx

~vlm.52. The reason why the body was not reduced to the dust of the earth is, because the silent conscience that there dwells in common, in all existent bodies of animals, vegetables and minerals, and abides in them as in the person of a dumb creature; would not allow them to injure the innocent body of the sage lying flat on the ground.

~m.52-56. Consciousness is all pervasive. It abides in wood, stone and such, as pure existence like a dumb child. ...

~sv.52 51-53 Hence, too, vItahavya's body remained unharmed. This applies even to material substances like earth, wood, etc., for consciousness pervades all.

Ø

पोप्लूयमाने तरला केवलं परिदृश्यते

poplUyamAne taralA kevalam pari.dRzyate |

तन्वी पुर्यष्टकेष्वेव प्रतिबिम्बजलश्विव ॥५।८९।५३॥

tanvI puryaSTakeSu_ eva prati.bimba-jalazu_ iva ||53||

.

poplUyamAne taralA

on the water floating

kevalam pari.dRzyate

x

tanvI

x

puryaSTakeSv_eva

x

prati.bimba-jalazv_iva

like reflections in the water

.  

~vlm.53. The spiritualised body of the Yogi, is seen to move about on earth, like the shadow of something floating on the water.

~sv.53 51-53 Hence, too, vItahavya's body remained unharmed. This applies even to material substances like earth, wood, etc., for consciousness pervades all.

~VA - The undivided pure Consciousness is reflected in the body,
like a reflection swimming on the surface of unsteady water.

~AS: The AB commentary suggests the reflection is perceived by the "others" with un-composed minds (asamAhita-cittaiH)

Ø

तेन भूजलफाय्वग्निनसंवित्त्या समरूपया

निर्विकारं तनुर्नीता वीतहव्यस्य राघव ॥५।८९।५४॥

tena bhU-jala-vAyu- agni-saMvittyA samarUpayA |

nir.vikAram tanu:_ nItA vItahavyasya rAghava ||54||

.

tena

thru the awareness of Earth&Water&Wind&Fire

as equally forms {of Consciousness}

nir.vikAram tanu:_ nItA

x

vItahavyasya rAghava

~vlm.54. Therefore the spiritual body of the sage, which was rarefied above the elemental bodies by vertue of his spiritual knowledge, became quite incorruptible in its nature.

~sv.54 54-59 Since vItahavya's consciousness did not undergo any change, no change happened to his body.

~m.52-56. ... And so the body of vItahavya, who has attained the perfect state, did not get deformed by the consciousness of earth, water and such which are in the same state of pure existence-consciousness. ...

~VA - earth, water, wind and fire have the same nature of the
consciousness, therefore the body of vItahavya did not change, O
Raghava.

AS:
Due his equanimous view of all the mahabhutas, his body became stabilized (without changes - nirvikAra), O Raghava.

Ø

अन्यच्च शृनु मे राम स्पन्दो नाशस्य कारणम्

anyat_ ca zRnu me rAma spanda:_ nAzasya kAraNam |

विकारः चित्तोत्थो वातजो वा जगत्स्थितौ ॥५।८९।५५॥

vikAra: sa_ ca citta-uttha:_ vAtaja:_ vA jagat-sthitau ||55||

.

and one thing more

—pay attention, rAma—

Vibration is

the cause of destruction / not the cause of Hope

spanda:

nAzasya kAraNam x

vikAra: sa_ ca citta-uttha: x

or Air.born it appears as worldly existence

.

~vlm.55. Hear me tell you another reason, Ráma! that it is the want of oscillation which is the cause of destruction, as it is the vibration or breathing of the heart which is the cause of life.

~sv.55 54-59 Since vItahavya's consciousness did not undergo any change, no change happened to his body.

~m.52-56. ... ... Listen O Rama, of another reason for destruction. Vibration is a cause of destruction. Such vibration is present in the wordly activities which emerge out of mind and prana. Vibration is the movement of 'prana'. When that prana is stilled like a stone, they abide firm. And so vItahavya's body remained unaffected and without decay.

 

प्राणानां प्राणनं स्पन्दस्तथान्तौ ते दृषत्समाः

prANAnAm prANanam spandas_tathA_antau te dRSatsamA: |

यतः स्थिता धारणया तेनानष्टास्य सा तनुः ॥५।८९।५६॥

yata: sthitA dhAraNayA tena_anaSTAsya sA tanu: ||56||

prANAnAm prANanam spanda: x

tathA_antau te dRSatsamA: x

yata: sthitA dhAraNayA x

tena_anaSTAsya sA tanu: xx

#prANana

~vlm.56. It is the breathing of vital breaths, which causes the vibration of the arteries, and this being stopped, the body becomes as still as a stone.

~sv.56 54-59 Since vItahavya's consciousness did not undergo any change, no change happened to his body.

~m.52-56. Consciousness is all pervasive. It abides in wood, stone and such, as pure existence like a dumb child. Only in 'puryastaka' (consisting of five sense organs of knowledge, five organs of actions, five pranas, mind and intellect) the consciousness-power abides as a reflection in water which is shaking, moving and trembling. And so the body of vItahavya, who has attained the perfect state, did not get deformed by the consciousness of earth, water and such which are in the same state of pure existence-consciousness. Listen O Rama, of another reason for destruction. Vibration is a cause of destruction. Such vibration is present in the wordly activities which emerge out of mind and prana. Vibration is the movement of 'prana'. When that prana is stilled like a stone, they abide firm. And so vItahavya's body remained unaffected and without decay.

 

सबाह्याभ्यन्तरं स्पन्दश्चित्तजो वातजोऽथवा

यस्य विद्यते तस्य दूरस्थौ प्रकृतिक्षयौ ॥५।८९।५७॥

सबाह्याभ्यन्तरं स्पन्दश्चित्तजो वातजो_अथवा

यस्य विद्यते तस्य दूरस्थौ प्रकृतिक्षयौ ॥५।८९।५७॥

sabAhyAbhyantaram spanda:

outside&in spanda.Vibration

cittajo vAtajo_athavA

whether born of Affection or born of Air

na yasya vidyate

by whom it is not known to be

tasya dUrasthau

x

prakRti-kSayau

x

.

~m.57-61. When there is no such vibration generated by mind or vital airs, either externally or internally, then the body of such a person will neither decay nor grow. ~vlm.57. He who has lost the pulsations of his heart and vital breaths, has lost also both his vitality and mortality, and become as stones: (which are neither dead nor alive).

Ø

सबाह्याभ्यन्तरे शान्ते स्पन्दे तत्त्वविदां वर

भातवः संस्थितिं देहे ने त्यजन्ति कदाचन ॥५।८९।५८॥

sa=bAhya-abhyantare zAnte spande tattva-vidAm vara |

bhAtava: saMsthitim dehe ne tyajanti kadAcana ||58||

.

sa=bAhya-abhyantare zAnte spande tattva-vidAm vara x

bhAtava: saMsthitim dehe ne tyajanti kadAcana xx

~vlm.58. When the internal and external pulsations of the body are at a stop, know, O well-informed Ráma! the intestinal parts are not liable to any change.

~sv.58 54-59 Since vItahavya's consciousness did not undergo any change, no change happened to his body.

~m.57-61. When there is no such vibration generated by mind or vital airs, either externally or internally, then the body of such a person will neither decay nor grow. ...

 

संशान्ते देहप्रस्पन्दे चित्तवातमये तथा

धातवो मैरवं स्थैर्यं यान्ति संस्तम्भितात्मकाः ॥५।८९।५९॥

संशान्ते देहप्रस्पन्दे चित्तवातमये तथा

धातवो मैरवं स्थैर्यं यान्ति संस्तम्भितात्मकाः ॥५।८९।५९॥

saMzAnte deha.praspande citta.vAta-maye tathA |

dhAtava:_ mairavam sthairyam yAnti saMstambhita.AtmakA: ||59||

.

saMzAnte dehapraspande

x

cittavAtamaye

x

thus

the dhAtus become stable as

Mount.meru

mairavam sthairyam yAnti saMstambhitAtmakA:

~vlm.59. The motion of the body being stopped, and the action of the heart having ceased; the humours of the body become as stiff and inert, as the solid mountain of Meru.

~sv.59 54-59 Since vItahavya's consciousness did not undergo any change, no change happened to his body.

~m.57-61.. ... Even the 'dhatus', like skin and such do not change their state. These dhatus, which are stilled by yoga, remain firm and steadfast like Meru mountain. This is seen in the world about the bodies of great yogis. The bodies of such yogis are preserved even for thousands of years.

Ø

तथा दृश्यते लोके स्पन्द-शान्तौ दृढा स्थितिः

tathA ca dRzyate loke spanda-zAntau dRDhA sthiti: |

दारूणाम्_इव धीराणाम् शव-अङ्गानाम्_अचोपता ॥५।८९।६०॥

dArUNAm_iva dhIrANAm zava-aGgAnAm_acopatA ||60||

.

and thus it is seen in the world

:

what stops vibrating becomes stockstill

like the woodenly unstirring limps of a corpse

.

~vlm.60. So the want of fluctuation, is seen to cause the steadiness of all things in the world; and hence the bodies of sages are known to be as quiet, as the blocks of wood and stone.

Ø

so for a thousand years the bodies of yogis in the world not getting wet

do not disintegrate as they would in water

x

.  

इति वर्षसहस्राणि देहाः जगति योगिनाम्

iti varSa-sahasrANi dehA: jagati yoginAm |

क्लिद्यन्ते भिद्यन्ते मग्नवज्जलदा इव ॥५।८९।६१॥

na klidyante na bhidyante magna.vat_jaladA: iva ||61||

.

so for a thousand years the bodies of yogis in the world not getting wet

do not disintegrate as they would in water

.

~vlm.61. The bodies of Yogis therefore, remain entire for thousands of years; and like clouds in the sky and stones underneath the water, are neither soiled nor rotten at any time.

~m.57-61. ... The bodies of such yogis are preserved even for thousands of years.

Ø

तदैव वीतहव्योऽसौ शृणु किं नोपशान्तवान्

tadA_eva vItahavya:_asau zRNu kim na_upazAntavAn |

देहमुत्सृज्य तत्त्वज्ञो ज्ञातज्ञेयवतां वरः ॥५।८९।६२॥

deham_utsRjya tattva.jJa: jJAta-jJeyavatAm vara: ||62||

.

tadA_eva - next then

vItahavya:_asau - this vItahavya.Quitfire

zRNu - pay attention

kim na x

upazAntavAn x

deham_utsRjya - having cast.off Body

tattva.jJa: - a Thatness.Knower

jJAta-jJeyavatAm vara: - of what is Known and to.be.Known the best.

upazAnta

utsRjya

~vlm.62. It was in this manner that this sage, who knew the truth, and was best acquainted with the knowledge of the knowable, left his earthy body, in order to find the rest of his soul in the Supreme Spirit.

Ø

ये हि विज्ञातविज्ञेया वीतरागा महाधियः

विच्छिन्नग्रन्थयः सर्वे ते स्वतन्त्रास्तनौ स्थिताः ॥५।८९।६३॥

ye hi vijJAta-vijJeyA: vItarAgA: mahA.dhiya: |

vicchinna-granthaya: sarve te sva.tantrA:_tanau sthitA: ||63||

.

ye hi vijJAta-vijJeyA: - for those who've known what is to.be.known

vItarAgA: mahA.dhiya: - dispassionate Deep.Thinkers +

vicchinna-granthaya: sarve – having severed every knot

te sva.tantrA:_tanau sthitA: - they are independent, existing in a body .

~vlm.63. Those men of great minds who are dispassionate, and know what is chiefly to be known above all others; pass beyond the bounds of this earth and even of their bodies, to assume an independent form of their own.

~sv.63 The sage is independent and free to live or to abandon the body.

~m.62-68..... Men of great intellect, who are delivered of attachments, who are knowers of what is to be known abide independent of their bodies. ...

 

दैवं वापि कर्माणि प्राक्तनान्यैहिकानि

daivam vA_api ca karmANi prAktanAni_aihikAni ca |

वासना वा तेषां तच्चेतो नियमयन्त्यलम् ॥५।८९।६४॥

vAsanA: vA na teSAm tat_cetas niyamayanti_alam ||64||

.

daiva.Fate

vA_api ca karmANi - whether karmas

prAktanAni aihikAni ca - prior & current +

vAsanA: vA na teSAm tat x

cetas niyamayanti alam xx

~vlm.64. They are then perfect masters of themselves, whose minds are well governed by their right understanding; and are not affected by the influence of their destiny or the acts of their past lives, nor moved by their desires of any kind.

~m.62-68..... The mind of yogis, who have come into the world to live out their past destiny, can not be shaken by any disturbance. Jnanis choose to go through their destiny in a programmed manner and they 'will' it as such. They start living out the fruit of that Will. In a casual manner, vItahavya's consciousness mused about life. And it happened so. When his geniues got directed to liberation after life, he became liberated in that way. He could leave his body at his will. When his jiva, emerged as Self, he was Maheswara himself. What he wanted or willed, he got it as such immediately.

 

तेन तत्त्वविदां तात काकतालीययवन्मनः

tena tattva.vidAm tAta kAkatAlIyayavat_mana: |

यद्यद्भावयति क्षिप्रं तत्तदाशु करोत्यलम् ॥५।८९।६५॥

yat.yat_bhAvayati kSipram tat.tat_Azu karoti_alam ||65||

.

tena tattva.vidAm x

tAta x

kAkatAlIyayavat_mana: x

yat.yat_bhAvayati kSipram x

tat.tat_Azu karoti_alam xx

~vlm.65. The minds of consummate Yogis, are of the nature of destiny; because they can easily effect whatever they think upon, as if they were the acts of chance as in Kákatáliya Sanyoga.

~sv.65 65-68 Again, it is like the crow dislodging the ripe cocoanut — purely coincidental.

~m.62-68.... The mind of yogis, who have come into the world to live out their past destiny, can not be shaken by any disturbance. Jnanis choose to go through their destiny in a programmed manner and they 'will' it as such. They start living out the fruit of that Will. In a casual manner, vItahavya's consciousness mused about life. And it happened so. When his geniues got directed to liberation after life, he became liberated in that way. He could leave his body at his will. When his jiva, emerged as Self, he was Maheswara himself. What he wanted or willed, he got it as such immediately.

Ø

काकतालीययोगेन वीतहव्यस्य संविदा

kAkatAlIya-yogena vItahavyasya saMvidA |

सांप्रतं जीवितं बुद्धं तदेवाशु स्थिरीकृतम् ॥५।८९।६६॥

sAmpratam jIvitam buddham tat_ eva_ Azu sthirI.kRtam ||66||

.

kAkatAlIya-yogena

thru a Coconut.Crow-Connexion  

vItahavyasya saMvidA

thru Quitfire's Awareness  

sAmpratam

jIvitam buddham

x

tat_eva_Azu

that alone was soon made solid

.

 

~vlm.66. So it was with this sage, who no sooner thought of the renovation of his body, than he found it presented before his sight, as if it were an act of chance, (or the kákatálic accident).

~sv.66 65-68 Again, it is like the crow dislodging the ripe cocoanut — purely coincidental.

~m.62-68.... The mind of yogis, who have come into the world to live out their past destiny, can not be shaken by any disturbance. Jnanis choose to go through their destiny in a programmed manner and they 'will' it as such. They start living out the fruit of that Will. In a casual manner, vItahavya's consciousness mused about life. And it happened so. When his genius got directed to liberation after life, he became liberated in that way. He could leave his body at his will. When his jiva, emerged as Self, he was Maheswara himself. What he wanted or willed, he got it as such immediately.

Ø

यदा तु तस्य प्रतिभा विदेहोन्मुक्ततां गता

yadA tu tasya prati.bhA videha.unmukta-tAm gatA |

तदा विदेहमुक्तो_अभूदसौ स्वत​न्त्र्यसंस्थितिः ॥५।८९।६७॥

tadA videhamukta:_ abhUt_ asau svatantrya-saMsthiti: ||67||

.

but when

in pratibhA.Imagining of That

gone

to a state of seeming bodiless

then

Bodilessly.Free

this My*Way.condition

.

* sva.tantrya, U.motivated.

~vlm.67. When the soul forsakes its earthly frame, after the fruition of the fruits of its passed actions is over; it assumes a spiritual form, which is the state of its disembodied liberation, and when it enjoys its perfect liberty in its independent state.

\

विगत-वासनम् आज़ु विपाज़ताम् उपगतम् मन आत्मतयाउदितम्

vigata-vAsanam Azu vipAzatAm upagatam mana_ AtmatayA_ uditam |

यद्अभिवाज़्चति तद्भवति क्षणात् सकल-ज़क्ति-मयो हि महेज़्वर: ॥६८॥

yat_ abhivAJchati tat_ bhavati kSaNAt sakala-zakti-maya:_ hi mahezvara: ||68||

.

vAsanA.Imprinting has vanished

suddenly Mind is no longer a snare

risen to Selfness

whatever it wishes ! that it becomes

for Great.Lordship is total power

.

~vlm.68. The mind being freed from its desires, is released from all its bonds, and assumes the spiritual form of the pure soul; it then effects instantly all that it wishes to do, and becomes all powerful as the great Lord of all.

 

 

 

 

 

 

om

 


 

 

 

DAILY READINGS sn 18June

 

fm5090 2.je18 Miserable Mind .z31

https://www.dropbox.com/s/8zqnkbm9hcgz0ow/fm5090%202.je18%20Miserable%20Mind%20.z31.docx?dl=0

fm7095 3.je18 Embodiments .z31

https://www.dropbox.com/s/tmi4c7olxw4hb84/fm7095%203.je18%20Embodiments%20.z31.docx?dl=0

fm3041 1.je17-19 WORLDS WITHIN WORLDS WITHIN .z69

https://www.dropbox.com/s/ivh7zx5djf076g6/fm3041%201.je17..19%20WORLDS%20WITHIN%20WORLDS%20WITHIN%20.z69.docx?dl=0

 

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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

 

 

Om

 

 

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ÂUUMmmmm....

 

 

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

 

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"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

 

fm5089 2.je16-17 On Flying and the Quest for Powers .z68.docx

Jiva Das

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Jun 15, 2021, 8:38:20 AMJun 15
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FM.5 Complete

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FM5089 ON FLYING AND THE QUEST FOR POWERS 2.je16-17 .z68

https://www.dropbox.com/s/p4q1zoy9y08tuvx/fm5089%202.je16-17%20On%20Flying%20and%20the%20Quest%20for%20Powers%20.z68.docx?dl=0

 

 

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FM.5.89

 

ON FLYING AND THE QUEST FOR POWERS

 

VASISHTHA said—

 

वीतहव्य.वद् आत्मानम् नीत्वा विदित.वेद्यताम्

vItahavya.vat_AtmAnam nItvA vidita.vedyatAm |

वीतराग.भय.उद्वेगस् तिष्ठ राघव सर्वदा ॥५।८९१॥

vItarAga.bhaya.udvega:_tiSTha rAghava sarvadA ||5|89|1||

.

vItahavya.vat_AtmAnam nItvA to a Quitfire.like self led

vidita.vedyatAm to a state of understanding what's to.be.understood

vIta.rAga.bhaya.udvega.disturbance: free from passion&fear&trouble

tiSTha rAghava sarvadA reside, Râghava, always

.

*Murty. O Rama, become a 'jnani' like vItahavya, knowing what is to be known and casting off attachment, fear and anguish. Abide as such always.

*VLMitra. Raama! you must have to imitate this sage, in order to know the nature of the soul, and all that is knowable and worth knowing. And in order to know these things, you must be passionless, and without the emotions of fear and perturbation of your spirit at all times.

 

त्रिंशद्.वर्ष.सहस्राणि विजहार यथासुखम्

triMzat.varSa.sahasrANi vijahAra yathAsukham |

वीतहव्यो वीतशोकस् तथा विहर राघव ॥५।८९२॥

vItahavya:_vItazoka:_tathA vihara rAghava ||5|89|2||

.

be like Viitahavya.QuitFire,

led to the self of all that is known or to be known.

Child of the Swift,

be without desire, fear, or trembling anguish;

and stay that way always.

For thirty thousand years* he wandered at his pleasure,

Viitahavya.QuitFire, quit of grief.

Wander that way, Raaghava

!

*jd. I read the "thousand" always as an honorific,

like the Eastern Christian greeting to a bishop:

"A thousand years, Your Excellency!"

Thirty years is enough time for QuitFire to have his fun.

*VLMitra.2. As this sage seemed to pass the course of many millions of years, in his cheerful meditation; so you shall have to habituate yourself to your silent contemplation, without the discontentedness of your mind.

*Murty.2 vItahavya sauntered about with joy in this world for thirty thousand years.

In the same way you also live and ramble along in this world.

*triMzat.varSa.sahasrANi thirty thousand years vijahAra he passed yathA.sukham pleasurably vItahavya:_vItazoka: Quitfire, quit of his grief tathA vihara thus you too should pass your time, Raaghava.

 

अन्ये , राजन्, मुनyo ज्ञात.ज्ञेया* महाधियः

anye ca, rAjan, munaya:_jJAta.jJeyA* mahAdhiya: |

यथा_अवसन् स्वराष्ट्रे त्वम् तथा.एव_आस्व महामते ॥५।८९३॥

yathA_avasan sva.rASTre tvam tathA_eva_Asva mahAmate ||5|89|3||

.

like other munis

who know what's to.be.known, deep thinkers dwelling in your own country

be like them,

a deep thinker also

.

anye ca and there are others, rAjan Majesty, munaya:_jJAta.jJeyA* Munis who know what's to.be.known, mahAdhiya: deep.thinkers

yathA avasan sva.rASTre tvam tathA_eva_Asva mahAmate

.

*VLMitra.3. There have been many more sages of great minds in their times and places, who have had their perfection in the same way; and who are worthy of your imitation for the consummation of your object.

*Murty.3. Many kings and sages lived in the same way. You also follow their way.

 

सुख.दुःख.क्रमैर् आत्मा कदाचन गृह्यते

sukha.du:kha.kramai:_AtmA na kadAcana gRhyate |

सर्वगो ऽपि, महाबाहो, किम् मुधा परिशोचसि ॥५।८९४॥

sarvaga:_api, mahAbAho, kim mudhA pari.zocasi ||5|89|4||

.

the Self

does not grasp at pleasure and sorrow

anywhen:

when you're omnipresent, Master Archer, why foolishly grieve

?

sukha.du:kha.kramai:_AtmA na kadAcana gRhyate | sarvaga:_api, mahAbAho, kim mudhA parizocasi

.

*VLMitra.4. Knowing the soul to be inaccessible by pain and pleasure at all times,

and as everlasting and ubiquitous in all places;

no one, O mighty prince! has any cause to be sorry for it,

(or mourn for the loss of what is immortal in its nature).

*Murty.4. Self will never come into the grip of joys and sorrows. Being such Self yourself, why are you grieving?

 

बहवो विदित.आत्मानो विहरन्ति_इह भूतले

bahava:_vidita.AtmAna:_viharanti_iha bhUtale |

केचन वशम् यान्ति दुःखस्य_अङ्ग भवान् इव ॥५।८९५॥

na kecana vazam yAnti du:khasya_aGga bhavAn iva ||5|89|5||

.

many knowledgeable souls wander here on Earth

but none have come under the stress of sorrow like Your Grace

.

*VLMitra.5. There are many persons living in this world,

who are well acquainted about the nature of the soul;

but no body is so sorry for the misery of human souls like yourself,

(as it is related in the beginning of this work).

*Murty.5 Many knowers of Self are living in this world.

But none of them are crying like you.

*VA. many knowers of the Self wander here on earth,

but no one wanted to awake from sorrow with such power, as you.

*AS. My dear (aGga) many self.realized souls move about on this earth;

(yet) nobody are overcome (na vazam yAnti) by grief like you.

bahavo viditAtmAno viharantIha bhUtale |
na kecana vazam yAnti du:khasya aGga.body\indeed/truly\"man" bhavAniva ||
 

स्वस्थो भव भव_उदारः समो भव सुखी भव

svastha:_bhava bhava_udAra: sama:_bhava sukhI bhava |

सर्वगस् त्वम् त्वम् आत्मा.एव तव _अस्ति पुनर् भवः ॥५।८९।६॥

sarvaga:_tvam tvam AtmA_eva tava na_asti punar_bhava: ||5|89|6||

.

svastha.as.Urself.: bhava!become bhava!become udAra.noble.: sama.same/equal: bhava!become sukhI.bhava!be.happy sarvaga.omnipresent/all.going: tvam.you

tvam.you AtmA.self eva.very/only/indeed . tava.of.you/your na.no/not asti.is/exists punar.again.bhava.becoming:

.

*VLMitra.6. Remain quiet and in good cheer, with the magnanimity and equanimity of thy mind; and know thyself to be imperishable, and without any change or regeneration.

*Murty. Become a generous person of equal nature. Be happy. You are the all immanent Self. There is no rebirth for you. None of the 'jivanmuktas' will ever submit to the influence of joys and sorrows like you.

*svastha.as.Urself.: bhava!become bhava!become udAra.noble.: sama.same/equal: bhava!become sukhI.bhava!be.happy sarvaga.omnipresent/all.going: tvam.you tvam.you AtmA.self eva.very/only/indeed . tava.of.you/your na.no/not asti.is/exists punar.again.bhava.becoming:

 

हर्ष.आमर्ष.विकाराणाम् जीवन्मुक्ता* भवादृशः

harSa.AmarSa.vikArANAm jIvanmuktA* bhavAdRza: |

केचन वशाम् मृग.इन्द्रा* यान्ति शिखिनाम् इव ॥५।८९७॥

na kecana vazAm mRga.indrA* yAnti zikhinAm iva ||5|89|7||

.

harSa.joy/delight.amarSa.impatience/anger.vikArANa.xx.Am jivanmukta.Living.Free.they.A: bhavAdRza: + na kecana vazAm mRgendrA: yAnti zikhinAmiva

.

*VLMitra.7. No living liberated man like yourself, is ever subject to sorrow or mirth at the vicissitudes of life; as the brave lion is never moved from his sedateness like the changeful peacock; (at the change of seasons like the weather.cock).

*SVenk.1.9 RAMA asked: Lord, why do we not see many of these liberated sages traversing the sky now?

*Murty.6.7 Many knowers of Self are living in this world. But none of them are crying like you. Be at ease. Become a generous person of equal nature. Be happy. You are the all immanent Self. There is no rebirth for you. None of the 'jivanmuktas' will ever submit to the influence of joys and sorrows like you.

 

RÂMA said—

 

अनेन.एव प्रसाङ्गेन संशyo 'यम् मम_उदितः

anena_eva prasAGgena saMzaya:_ayam mama_udita: |

शरत् काल* इव_अम्भोदम् तम् मे त्वम् तनुताम् नय ॥५।८९८॥

zarat_kAla* iva_ambhodam tam me tvam tanutAm naya ||5|89|8||

.

anena.by/with.this eva.very/only/indeed prasAGga.xx.ena saMzaya.doubt: ayam.this.there mama.my./mine udita.arisen\spoken + zarat_kAla_iva_ambhodam tam me tvam tanutAm naya

.

*Murty.8.9. Sri Rama: O great soul, I have one doubt. You have to wipe it out. Why are the powers like ability to move across the skies, not evident in jivanmuktas?

*VLMitra.8. Raama said:..Sir, this discourse of yours, gives rise to a doubt in me, which I want you to disperse like an autumnal cloud. (The doubt is resembled to a thick rainy cloud, and its form is likend to that of a flimsy mist in autumn).

 

जीवन्मुक्त.शरीराणाम् कथम् आत्मविदाम् वर

jIvan.mukta.zarIrANAm katham AtmavidAm vara |

शक्तयो नेह दृश्यन्ते आकाश.गमन.आदिकाः ॥५।८९९॥

zaktaya:_na_iha dRzyante AkAza.gamana.AdikA: ||5|89|9||

.

of bodies Living.Free

how, best of knowers of the self, are

these powers like Space.travel

not seen here

?

jIvan.mukta.zarIrANAm katham AtmavidAm vara + zaktaya:_na_iha dRzyante AkAza.gamana.AdikA:

.

*VLMitra.9. Tell me Sir, that art best acquainted with spiritual knowledge, why the bodies of living liberated persons, are not to be seen to mount to the skies.

 

VASISHTHA said—

 

आकाश.गमन.आदीनि यान्य्_एतानि, रघूद्वह

AkAza.gamana.AdIni yAni_etAni, raghUdvaha |

प्रमाणिताः पदार्थानाम् सहजाः खलु शक्तयः ॥५।८९।१०॥

pramANitA: padArthAnAm sahajA: khalu zaktaya: ||5|89|10||

.

Space.travel and other such things

?

these, Son of the Swift, have been proven and demonstrated

theyre natural.enuf powers

.

AkAza.gamana.AdIni yAni_etAni, raghUdvaha + pramANitA: padArthAnAm sahajA: khalu zaktaya:

 

यद् विचित्रम् क्रिया.जालम् दृश्यते गम्यते पुनः

yat_vicitram kriyA.jAlam dRzyate gamyate puna: |

राम, वस्तु.स्वभावः_असौ तद् आत्मविदाम् मतम् ॥५।८९।११॥

rAma, vastu.svabhAvo_'sau na tat_Atma.vidAm matam ||5|89|11||

.

yad_vicitram kriyA.jAlam dRzyate

gamyate puna:

rAma

vastu.sva.bhAva:_asau

na tad_AtmavidAm matam  

*VLMitra.11. All the various motions that are seen to act in different directions, are according to the natural tendencies of bodies, and are never desired by the spiritualist: (who would derive no good or benefit whatever by his bodily movements).

*SVenk.11 The extraordinary qualities and faculties which are observed in this world are natural to those beings — not to the sages of self.knowledge.

*Murty.11.18. They are like flames of fire which blow upwards. Such powers are natural properties of living bodies like the ability of mosquitoes, flies etc.

 

अनात्म.विद्_.मुक्तो ऽपि नभो.विहरण.आदिकम्

an.Atma.vit_a.mukta:_api nabha:.viharaNa.Adikam |

द्रव्य.कर्म.क्रिया.काल.शक्त्या प्राप्नोति, राघव ॥५।८९।१२॥

dravya.karma.kriyA.kAla.zaktyA prApnoti, rAghava ||5|89|12||

.

an.Atma.vit_a.mukta:_api nabha:.viharaNa.Adikam =

dravya.karma.kriyA.kAla.zaktyA prApnoti, rAghava .

.

*VLMitra.12. Volitation is no way desirable to the living liberated soul, when the volant power is easily acquired by the unspiritual and unliberated ignorant people, by many physical and artificial powers, derived by application of proper means, mantras and other practices. (Such as, the flight of winged ants before the rains, the aerostatics of balloons and pyrotechnics, the aerostation of magical mantras, and the volant power acquired by some practical Yogis, who practise the swinging of their bodies in air, by means of the suppression of their breath).

*SVenk.12 12.13 Supernatural faculties (like flying in the air) are developed by even those who are devoid of self.knowledge or liberation, by the utilisation of certain substances or by certain practices.

*Murty.12. Even a person without knowledge of Self or without liberation can acquire these powers through 'mantric' practices or through some herbal potions, or yoga practices.

 

_आत्म.ज्ञस्य.एव विषय* आत्मज्ञो ह्य्_आत्मवान् स्वयम्

na_Atma.jJasya_eva viSaya* AtmajJa:_hi_AtmavAn svayam |

आत्मना_आत्मनि संतृप्तो _अविद्याम् अनुधावति ॥५।८९।१३॥

AtmanA_Atmani saMtRpta:_na_avidyAm anudhAvati ||5|89|13||

.

na_Atma.jJasya_eva viSaya: AtmajJa:_hi_AtmavAn_svayam

AtmanA_Atmani saMtRpta: na_avidyAm anudhAvati

.

*VLMitra.13. Volitation or flying is no business of the spiritualist, who is concerned with his knowledge of the soul only; he is content with his spiritual knowledge and union with the Supreme soul, and does not meddle with the practices of the ignorant practitioners of false yoga.

*Murty.13.18. These are not to be desired by knowers of Self. A knower of Self delights in his Self. He does not run after ignorance. All objects and things associated with this world are full of ignorance. When one has abandoned the latter, why will he drown himself again in it? Since all the powers, like flying in the sky, are ignorance . ridden, knowers of Self do not run after them. Everyone can acquire these powers, provided he follows the rules and practices of matter and time. A knower of Self is beyond all these things. He has no use for these powers.

*SVenk.13 12.13 Supernatural faculties (like flying in the air) are developed by even those who are devoid of self.knowledge or liberation, by the utilisation of certain substances or by certain practices.

 

ये केचन जगद्.भावास् तान् अविद्यामयान् विदुः

ye kecana jagat.bhAvA:_tAn_avidyA.mayAn vidu: |

कथम् तेषु किल_आत्मज्ञस् त्यक्त.अविद्यो निमज्जति ॥५।८९।१४॥

katham teSu kila_Atma.jJa:_tyakta.avidya:_ni.majjati ||5|89|14||

.

ye kecana jagat.bhAvA:

whatever things are felt to be the world

tAn_a.vidyA=mayAn_vidu: . know them as Nescience.made +

katham teSu kila_Atma.jJa: . how in them, say, does the Self.Knower

tyakta.a.vidya:

ni.majjati  

*VLMitra.14. Know all earthly contrivances to be the offspring of worldliness, and the progeny of spiritual ignorance. Say then what spiritualist is there, that will be so foolish as to plunge himself in this gross ignorance.

*SVenk.14 All this does not interest the man of self.knowledge who is utterly content in himself.

*Murty.13.18. These are not to be desired by knowers of Self. A knower of Self delights in his Self. He does not run after ignorance. All objects and things associated with this world are full of ignorance. When one has abandoned the latter, why will he drown himself again in it? Since all the powers, like flying in the sky, are ignorance . ridden, knowers of Self do not run after them. Everyone can acquire these powers, provided he follows the rules and practices of matter and time. A knower of Self is beyond all these things. He has no use for these powers.

 

अविद्याम् अपि ये युक्त्या साधयन्ति सुख.आत्मिकाम्

avidyAm api ye yuktyA sAdhayanti sukha.AtmikAm |

ते ह्य्_अविद्या.मया एव नत्वात्म.ज्ञास् तथाक्रमाः ॥५।८९।१५॥

te hi_avidyA.mayA eva natvAtma.jJA:_tathAkramA: ||5|89|15||

.

avidyAm api ye yuktyA sAdhayanti sukha.AtmikAm |

te hy_avidyA.mayA eva

natvA_Atma.jJA: / na.tu_Atma.jJA:

tathAkramA: .

.

vyoma.vAta.vinunnA_iva .

like sky.vAta.vinunna

tArakANAm paramparA

patitA iva dharA.pIThe

svarga.strI.hasitac.chaTA

Heaven.woman.hasitat.chaTA

.

*AB. ... vinunnA patitA | hasitacchaTA hAsya.kAnti: ... ||5|89|

*VLMitra.15. He who pursues the path of spiritual ignorance, by his meditations and contrivances for his temporal welfare; must be blind to the future welfare of his soul, against the course of the holy sage and saint.

*SVenk.15 They who, in pursuit of pleasures, acquire these powers tainted by ignorance, are surely full of ignorance; the sages of self.knowledge do not adopt such a course.

*Murty.13.18. ...He does not run after ignorance. All objects and things associated with this world are full of ignorance. ...

नुद् #nud . #vinud . #vinunna. . driven asunder, &c • stricken, hurt, wounded, mbh. • muddied (by water), prAvRT.ogha.vinunnena, y5084.015. • #pAtita –

 

तत्त्वज्ञो वा_अप्य्_अतत्त्वज्ञो यः काल.द्रव्य.कर्मभिः

tattva.jJa:_vA_api_a.tattvajJa:_ya: kAla.dravya.karmabhi: |

यथाक्रमम् प्रयतते तस्य_ऊर्ध्वत्वादि सिद्ध्यति ॥५।८९।१६॥

yathAkramam prayatate tasya_Urdhvatva.Adi siddhyati ||5|89|16||

.

whether a Thatness.Knower or not a Thatness.Knower

someone who

with time & substance & activity in a regular way makes an effort

succeeds to the exalted condition of That

.

tattva.jJa:_vA_api_a.tattvajJa:

ya: kAla.dravya.karmabhi: =

yathAkramam prayatate

tasya_Urdhvatva.Adi siddhyati .

.

*VLMitra.16. It is possible for the wise as well as the unwise, to acquire the power of his flying in the air, by the continued practice of yoga, or some other of the aforesaid arts and expedients of mantras and the like.

*SVenk.16 Whether one is a knower of truth or ignorant of it, powers like flying in the air accrue to one who engages himself in some practices.

 

आत्मवान् इह सर्वस्माद् अतीतो विगत.एषणः

AtmavAn iha sarvasmAt_atIta:_vigata.eSaNa: |

आत्मन्य्.एव हि संतुष्टो करोति _ईहते ॥५।८९।१७॥

Atmani_eva hi saMtuSTa:_na karoti na ca_Ihate ||5|89|17||

.

as Self

here

beyond everything

gone.away Wishing

only in Self is he quite contented

not doing & not wanting

.

AtmavAn iha sarvasmAt_atIta:_vigata.eSaNa: + Atmani_eva hi saMtuSTa:_na karoti na ca_Ihate

.

*VLMitra.17. But the spiritual man remains quite aloof and afar from these, and has no desire for any such thing; he is content with himself, and finds his rest in the supreme soul, beside which he has nothing in view.

*vwv.2427/17 One who is possessed of the Self, who has gone beyond everything, who is devoid of desires and is satisfied in the Self alone, neither does (anything) nor desires (anything). • vwv.2314/17. Here, one who is self.possessed, who has gone beyond everything, who is free from seekings and is satiated only in the Self, neither acts nor desires.

 

तस्य_अर्थो नभो.गत्या सिद्ध्या भोगकैः

na tasya_artha:_nabha:gatyA na siddhyA na ca bhogakai: |

प्रभावेन नो* मानैर् _आशा.मरण.जीवितैः ॥५।८९।१८॥

na prabhAvena no*_mAnai:_na_AzA.maraNa.jIvitai: ||5|89|18||

.

he has no use for

flight or powers or pleasures or respect or honors

:

he has no care for

life or death

.

na tasya_artha:_nabha:gatyA na siddhyA na ca bhogakai: + na prabhAvena no*_mAnai:_na_AzA.maraNa.jIvitai:

.

*VLMitra. ... neither the aerial journey, nor any supernatural power or worldly enjoyment for his object; and neither is earthly glory or honour in his view, nor does he desire to live nor fear to die.

*vwv.2427/18 ... no purpose (served) by moving in the sky, by superhuman powers, by enjoyments, by dignity, by honours and by expectations, death and life. • vwv.2315/18. ... or by hopes, life and death.

*jd. . na tasya artha: nabhas.gatyA no use to him with sky.going . na siddhyA nor Siddhi Empowerment . na ca bhogakai: nor pleasures . na prabhAvena nor respect . na.u mAnai: nor any honors . na AzA amaraNa.jIvitai: nor is there hope.expectation of life or death.

 

नित्य.तृप्तः प्रशान्त.आत्मा वीतरागो_विवासनः

nitya.tRpta: prazAnta.AtmA vItarAga:_vivAsana: |

आकाश.सदृश.आकारस् तज्ज्ञ* आत्मनि तिष्ठति ॥५।८९।१९॥

AkAza.sadRza.AkAra:_tajjJa* Atmani tiSThati ||5|89|19||

.

nitya.tRpta: prazAntAtmA

an ever.satisfied quiet self

vItarAgo

free from Passion

vivAsana:

without Imprinting

AkAza.sadRza.AkAras

an embodiment like Space

taj.jJa Atmani tiSThati

a That.Knower rests in Self

.

*VLMitra.19. He is ever content and quiet in his soul, and is devoid of desires and affections in his mind; he is of the form of empty air, and remains with his spiritual knowledge as the idol of his soul.

*Murty.19.24. A knower of Self is always contented. He is always calm and composed. He is free of attachment. He is delivered of all vasanas. He is as expansive as sky. He always abides in his Self. ...

*SVenk.19 18.27 These practices bestow their fruit on anyone, for such is their nature.

 

अशङ्कित.उपयातेन दुःखेन सुखेन

azaGkita.upayAtena du:khena ca sukhena ca |

तृप्यत्य्_अपगत.असङ्गो जीवेन मरणेन ॥५।८९।२०॥

tRpyati_apagata.asaGga:_jIvena maraNena ca ||5|89|20||

.

azaGkita.upayAtena

du:khena ca sukhena ca

with pleasures & with pains,

tRpyati apagata.asaGga:

jIvena maraNena ca

with life & with death

.

*VLMitra.20. He is unapprehensive of adversity or calamity, and unaffected by feelings of pleasure and pain; he has full satiety in his privation of everything, and is unconcerned about his life and death, by remaining himself as the living dead.

*SVenk.20 18.27 These practices bestow their fruit on anyone, for such is their nature.

*Murty.19.24. ... He will never leave his state of contentment even when joys and sorrows stop on him suddenly without notice. He respects both good and bad things that come to him, like rivers into sea, and abides in his Self. He has no use for (the fruits of) any work he does. Nor does he get worried about any work he does not do. He has no necessity to seek refuge in anything for the sake of any gain. If he wants any 'siddhis', he can get them through effort. These efforts have to follow a law and sequence laid out for them. Even great gods cannot violate them.

 

समुद्रः सरिता_इव_अन्तः क्रम.सम्प्राप्त.वस्तुना

samudra: saritA_iva_anta: krama.samprApta.vastunA |

समेन विषमा_इव_अपि तिष्ठty_आत्मानम् अर्चयन् ॥५।८९।२१॥

samena viSamA_iva_api tiSThati_AtmAnam arcayan ||5|89|21||

.

samudra: . the ocean

saritA_iva_anta: . as by a river into

krama.samprApta.vastunA

samena viSamA_iva_api . whether similar or dissimilar

tiSThati . remains

AtmAnam arcayan – illuminating self.

*VLMitra.21. He remains unmoved at all evens and odds, as the Ocean is at a stand still with all the outpourings of the rivers; and he continues to meditate on, and adore the devine spirit in his own spirit.

*VA. as a floating in river object gradually reaches ocean, even


with difficulties, same way he stays firm worshipping the Self.

*AS. The ocean stays within itself (AtmAnam arcayan tiSThati), in spite of good or bad incoming things by way of rivers. • The implication is that you shall be likewise concentrated within yourself despite good or bad things coming at you. This seems as an elaboration of apagata+AsaGgaH in verse 20.

 

.एव तस्य कृतेन_अर्थो _आकृतेन_इह कश्चन

na_eva tasya kRtena_artha:_na_AkRtena_iha kazcana |

_अस्य सर्व.भूतेषु कश्चिद् अर्थ.व्यपाश्रयः ॥५।८९।२२॥

na ca_asya sarva.bhUteSu ka:cit_artha.vyapAzraya: ||5|89|22||

.

for hir

nothing is worth.doing

by not doing anything here

nor for him is there among all beings

anywhere to shelter.in

.

na_eva tasya kRtena_artha:

na_AkRtena_iha kazcana

na ca_asya sarva.bhUteSu

kazcit_artha.vyapAzraya:

.

*VLMitra.22. He has no need of acquiring or amassing any wealth for himself, nor is he in need of asking anything of any body for his supportance.

*Murty.19.24. ... He has no necessity to seek refuge in anything for the sake of any gain.

 ##zri . *zraya – seeking refuge . #Azraya . shelter –. #apAzraya . recourse of refuge . #vyapAzraya . #vyapAzraya: . (*vi in dispersal) . going away, secession • (*vi in entry) seat, place (end.comp. being in or on) • place of refuge, shelter, support (end.comp. having recourse to, trusting in) • expectation. .

 

यस् तु वा_अभावित.आत्मा_अपि सिद्धि.जालानि वाञ्छति

ya:_tu vA_abhAvita.AtmA_api siddhi.jAlAni vAJchati |

* सिद्धि.साधकैर् द्रव्यैस् तानि साधयति क्रमात् ॥५।८९।२३॥

sa* siddhi.sAdhakai:_dravyai:_tAni sAdhayati kramAt ||5|89|23||

.

yas_tu vA

abhAvita.AtmA_api

siddhi.jAlAni vAJchati wanting the snares of Power

sa: siddhi.sAdhakai:_dravyai: he

tAni sAdhayati kramAt them accomplishes duly.

*vwv.2429/5.89.23. But, he who desires the illusions (or snares) of superhuman powers, though he is one with the Self not meditated upon, accomplishes them in due course, by means of things (or materials) bringing about superhuman powers.

*VLMitra.23. The unspiritual man who aims at the acquisition of supernatural powers, must sacrifice the means of his consummation to the acquirement of such powers. (i.e. He must give up the seeking of his perfection in pursuit of those powers. Or, he who wants to wax rich and great, may become so at the loss of his peace and content and honesty).

*SVenk.23 18.27 These practices bestow their fruit on anyone, for such is their nature.

*Murty.19.24. A knower of Self is always contented. He is always calm and composed. He is free of attachment. He is delivered of all vasanas. He is as expansive as sky. He always abides in his Self. He will never leave his state of contentment even when joys and sorrows stop on him suddenly without notice. He respects both good and bad things that come to him, like rivers into sea, and abides in his Self. He has no use for (the fruits of) any work he does. Nor does he get worried about any work he does not do. He has no necessity to seek refuge in anything for the sake of any gain. If he wants any 'siddhis', he can get them through effort. These efforts have to follow a law and sequence laid out for them. Even great gods cannot violate them.

 

सिद्ध्यति_इत्थम् इदम् युक्त्या.एव_इत्य्_अयम् नियतेः क्रमः

siddhyati_ittham idam yuktyA_eva_iti_ayam niyate: krama: |

त्र्यक्ष.आदिभिः सुर.वरैर् व्यर्थी.कर्तुम् शक्यते ॥५।८९।२४॥

tri.akSa.Adibhi: sura.varai:_vyarthI.kartum na zakyate ||5|89|24||

.

siddhyati_ittham idam yuktyA_eva iti_ayam niyate: krama:

tri.akSa.Adibhi: sura.varai: vyarthI.kartum na zakyate

.

*VLMitra.24. All things are accomplished by application of their proper means, and what is thus ordained to take place, can not be undone even by the three.eyed God Siva himself. (It is believed that some mantras and gems are possessed of the power of lifting living bodies in the air).

*Murty.19.24..... These efforts have to follow a law and sequence laid out for them. Even great gods cannot violate them.

*SVenk.24 18.27 These practices bestow their fruit on anyone, for such is their nature.

 

स्वभाव* एष* वस्तूनाम् स्वतःसिद्धिर् हि _अन्यतः

svabhAva* eSa* vastUnAm svata:siddhi:_hi na_anyata: |

नियतिम् जहात्य् एव शशाङ्क* इव शीतताम् ॥५।८९।२५॥

niyatim na jahAti_eva zazAGka* iva zItatAm ||5|89|25||

.

svabhAva* eSa* vastUnAm svata:siddhi:_hi na_anyata: + niyatim na jahAti_eva zazAGka* iva zItatAm

.

*VLMitra.25. Thus volitation depends on the application of proper means, and not on one's volition only; and nothing can alter the nature of things, as that of the coolness of moon.beams.

*SVenk.25 18.27 These practices bestow their fruit on anyone, for such is their nature.

*Murty.25.30. These laws are natural. They are like coolness to man. Whether one is all. knowing, or multifaceted or whether he is Vishnu or Maheswara, these laws cannot be violated. These powers are natural ta:_amantras', matter, time and works. Poison kills animals and humans. Liquor causes intoxication. Honey causes vomitting. People who are skilled in mantras, yoga and such practices involving time and space can acquire these powers. O Rama, all these belong to the realm of ignorance. For a knower of Self, there is no need of these things.

 

सर्वज्ञो ऽपि बहुजो ऽपि माधवो ऽपि हरो ऽपि

sarvajJa:_api bahujJa:_api mAdhava:_api hara:_api ca |

अन्यथा नियतिम् कर्तुम् शक्तः कश्चिद् एव हि ॥५।८९।२६॥

anyathA niyatim kartum na zakta: kazcit_eva hi ||5|89|26||

.

sarvajJa:_api bahujJa:_api mAdhava:_api hara:_api ca | anyathA niyatim kartum

na zakta: kazcit_eva hi

.

*vwv.440/5.26. Even one possessed of great knowledge or all.knowing, even the gods #viSNu and #ziva and indeed any one, is not competent to change the fixed law od nature.

*Murty.25.30. These laws are natural. They are like coolness to man. Whether one is all. knowing, or multifaceted or whether he is Vishnu or Maheswara, these laws cannot be violated. These powers are natural ta:_amantras', matter, time and works. Poison kills animals and humans. Liquor causes intoxication. Honey causes vomitting. People who are skilled in mantras, yoga and such practices involving time and space can acquire these powers. O Rama, all these belong to the realm of ignorance. For a knower of Self, there is no need of these things.

*VLMitra.26. Whether one is all.knowing or much.knowing, and all.powerful or much powerful as a Hari or Hara; yet there is no body that has the power of setting aside the destined law of nature; (as for the terrestials to fly in air, and the celestials to walk on the earth.)

*SVenk.26 18.27 These practices bestow their fruit on anyone, for such is their nature.

 

द्रव्य.काल.क्रिया.मन्त्र.प्रयोगानाम् स्वभाव.जाः

dravya.kAla.kriyA.mantra.prayogAnAm svabhAva.jA: |

एतास् ताः शक्तयो राम यद् व्योम.गमन.आदिकम् ॥५।८९।२७॥

etA:_tA: zaktaya:_rAma, yat_vyoma.gamana.Adikam ||5|89|27||

.

dravya.kAla.kriyA.mantra.prayogAnAm svabhAva.jA: + etA:_tA: zaktaya:_rAma, yat_vyoma.gamana.Adikam

.

*VLMitra.27. Thus it depends on the nature of things, Rama! and the combination of times and circumstances, as also the application at proper means and mantras, that causes a mortal to fly in the air, and an immortal to descend on earth.

*vwv. 2430/5.89.27. Those powers here, such as moving in the sky, are born from the inheremt property of the applications of materials, proper time, religious rites, and sacred formulae (Mantra.s).

 

यथा विषाणि निघ्नन्ति मदयन्ति मधूनि

yathA viSANi nighnanti madayanti madhUni ca |

वमयन्ति शुक्तानि मदनानि फलानि ॥५।८९।२८॥

vamayanti ca zuktAni madanAni phalAni ca ||5|89|28||

.

yathA viSANi nighnanti

as to poisons they are subject

madayanti madhUni ca

and whisky makes them crazy

vamayanti ca zuktAni

madanAni phalAni ca

.

*VLMitra.28. So it is the property of some drugs, gems and mantras, to destroy the destructive power of poison; and of wine to intoxicate the wine.bibber; and so of emetics to cause vomiting.

*Murty.25.30. These laws are natural. They are like coolness to man. Whether one is all. knowing, or multifaceted or whether he is Vishnu or Maheswara, these laws cannot be violated. ...

*SVenk.28 28.30 Poison kills all, wine intoxicates all, even so these practices bring about the ability to fly, etc., but they who have attained the supreme self.knowledge are not interested in these, O Rama.

 

तथा स्वभाव.वशतो द्रव्य.काल.क्रिया.क्रमाः

tathA svabhAva.vazata:_dravya.kAla.kriyA.kramA: |

नियतम् साधयन्त्य्_आशु प्रयोगम् युक्ति.योजिताः ॥५।८९।२९॥

niyatam sAdhayanti_Azu prayogam yukti.yojitA: ||5|89|29||

.

thus ever through the power of their self.nature

according.with matter & time & activity

they quickly attain the result suitable to their purposes

.

*VLMitra.29. Thus all things have naturally the power of producing some effect, according to its proper application and the mode and manner of it.

*vwv.29. The methods of (proper) materials, time and religious rites, suitably employed, always accomplish the definite (or relevant) result quickly, through the power of their inherent nature.

#prayoga . hurling, throwing, position or addition (of a word); employment, use, practice; usual form (g.); means (only inst. plur. by means of); commencement, beginning, enterprise, execution; device, plan, contrivance; offering, bestowing; recitation, delivery, performance, representation.

* tathA* svabhAva.vazatas thus [always*] through the power of their self.nature — dravya.kAla.kriyA.kramA: substance.time.action/rite.ordered — according.with material, time, and action — niyatam sAdhayanti Azu succeed quickly in their result — prayogam yukti.yojitA: as an application suitably appropriate. var.* sadA ||

 

एतस्मात् समतीतस्य त्यक्ता_अविद्यस्य, राघव

etasmAt samatItasya tyaktA_avidyasya, rAghava |

आत्म.ज्ञानस्य _अस्त्य्_अत्र कर्तृता.अकर्तृता_अनघ ॥५।८९।३०॥

Atma.jJAnasya na_asti_atra kartRtA.akartRtA_anagha ||5|89|30||

.

etasmAt samatItasya tyaktA_avidyasya rAghava + Atma.jJAnasya na_asti_atra

kartRtA.akartRtA_anagha

.

*Murty.25.30.... O Rama, all these belong to the realm of ignorance. For a knower of Self, there is no need of these things.

*VLMitra.30. Hence no one that is it unacquainted with these things, is able to effect his flight in the air; and he that is fraught with his spiritual knowledge, has no need of these practices.

*SVenk.30 28.30 Poison kills all, wine intoxicates all, even so these practices bring about the ability to fly, etc., but they who have attained the supreme self.knowledge are not interested in these, O Rama.

 

द्रव्य.देश.क्रिया.काल.युक्तयः साधु.संविदः

dravya.deza.kriyA.kAla.yuktaya: sAdhu.saMvida: |

परमात्म.पद.प्राप्तौ _उपकुर्वन्ति काश्चन ॥५।८९।३१॥

paramAtma.pada.prAptau na_upakurvanti kA:cana ||5|89|31||

.

dravya.deza.kriyA.kAla.yuktaya:

sAdhu.saMvida:

paramAtma.pada.prAptau

na_upa.kurvanti kAz.cana

.

*VLMitra.31. All knowledge relating to the properties of things, and their application in proper mode and manner for the bringing on of certain ends, is of no good to the spiritualist for his attaining to spirituality.

*Murty.31.38. These powers, which are dependent on matter, time and space, are not useful in attaining the supreme state.

*SVenk.31 They are gained only by those who are full of desires; but the sage is free from the least desire for anything.

 

यस्य_इच्छा विद्यते काचित् * सिद्धिम् साधयत्य्_अलम्

yasya_icchA vidyate kAcit sa* siddhim sAdhayati_alam |

आत्मज्ञस्य तु पूर्णस्य _इच्छा सम्भवति क्वचित् ॥५।८९।३२॥

AtmajJasya tu pUrNasya na_icchA sambhavati kvacit ||5|89|32||

.

whatever desire there may be

comes fully to attain effect

as.soon.as the shakti.Power is attained

:

but for the Self.Knower in hir fulness

no desire whatever comes to be

.

yasya_icchA vidyate kAcit sa* siddhim sAdhayati_alam + AtmajJasya tu pUrNasya na_icchA sambhavati kvacit

.

*VLMitra.32. He who wishes to have supernatural powers, may gain them by his long practice; but what need has the theosophist of these practices or powers for himself?

*Murty. Whoever is with desire for these powers, can acquire them. A knower of Self has no desire of any type. How can such a desire arise in a person in whom all desires have subsided.

 

सर्व.इच्छा.जाल.संशान्ताव्_आत्म.लाभ.उदये हि यः

sarva.icchA.jAla.saMzAntau_Atma.lAbha.udaye hi ya: |

तद् विरुद्धा कथम् कस्माद् इच्छा सम्जायते ऽनघ ॥५।८९।३३॥

tat_viruddhA katham kasmAt_icchA samjAyate_anagha ||5|89|33||

.

when the whole net of desire disappears

when someone has begun to get Self

restrained by that

how & why would desire come to be, dear boy

?

sarva.icchA.jAla.saMzAntau

Atma.lAbha.udaye hi ya:

tat_viruddhA katham kasmAt

icchA samjAyate,

anagha dear boy.

*VLMitra.33. It is after his freedom from the net of his desires, that the spiritualist attains to his spiritual state; how then can he entertain any desire which is opposed to it?

*SVenk. Self.knowledge is the greatest gain; how does the sage of self.knowledge entertain any desire for anything else?

 

यथा_उदेति यस्य_इच्छा * तया यतते तथा

yathA_udeti ca yasya_icchA sa* tayA yatate tathA |

यथाकालम् तद् आप्नोति ज्ञो वा_अप्य्_अज्ञतरो ऽपि वा ॥५।८९।३४॥

yathAkAlam tat_Apnoti jJa:_vA_api_ajJatara:_api vA ||5|89|34||

.

yathA udeti ca yasya icchA

sa tayA yatate tathA

yathAkAlam tad Apnoti – in due time he gets that

jJa: vA apy ajJatara:_api vA – whether he is a Knower or less Knowing.

*VLMitra.34. Every one endeavours to present in the course, to which he is led by the desires rising in his heart; and whether he is learned or not, he reaps the reward of his endeavours in due time.

*vwv.2432/5.89.34. The desire of whichever person rises in whichever manner, he strives due to that (desire) in that manner. He obtains that at the right time, whether he is wise or very ignorant.

*SVenk.34 32.35 Self.knowledge is the greatest gain; how does the sage of self.knowledge entertain any desire for anything else?

*Murty.34.38 . These powers, which are dependent on matter, time and space, are not useful in attaining the supreme state. Whoever is with desire for these powers, can acquire them. A knower of Self has no desire of any type. ...

 

वीतहव्येन यतितम् नो ज्ञान.इच्छेन किम्चन

vItahavyena yatitam no* jJAna.icchena kimcana |

ज्ञान.इच्छेन_आशु यतितम् प्रोत्थितो ऽसौ यथा वने ॥५।८९।३५॥

jJAna.icchena_Azu yatitam protthita:_asau yathA vane ||5|89|35||

.

vItahavyena . w Quitfire

yatitam no

jJAna.icchena kim.cana

jJAna.icchena Azu yatitam

protthita:_asau yathA vane  

*VLMitra.35. Vítahavya never endeavoured to acquire any supernatural power; all his endeavours aspired to the gaining of spiritual perfection, which he obtained by his devotion in the forest.

*SVenk.35 35.38 In the case of vItahavya, however, he did not desire these powers; they sought him unsought.

*Murty.35 vItahavya always strove for the Absolute and accordingly he proceeded to the forest.

 

एवम् काल.क्रिया.कर्म.द्रव्य.युक्ति.स्वभावजाः

evam kAla.kriyA.karma.dravya.yukti.svabhAvajA: |

यथेच्छम् एव सिद्ध्यन्ति सिद्धयः स्वाः क्रमार्जिताः ॥५।८९।३६॥

yatheccham eva siddhyanti siddhaya: svA: krama.arjitA: ||5|89|36||

.

evam kAla.kriyA.karma.dravya.yukti.svabhAvajA: + yatheccham eva siddhyanti

siddhaya: svA: kramArjitA:

.

*VLMitra.36. It is not impossible or hard, to effect the acquisition of supernatural powers; should one persist in the course of practicing and applying the proper means to those ends.

*SVenk.36 35.38 In the case of vItahavya, however, he did not desire these powers; they sought him unsought.

*Murty.36 When a desire arises in a 'jnani' or 'ajnani', he works for the fulfilment of that desire and he will get it fulfilled in course of time. vItahavya always strove for the Absolute and accordingly he proceeded to the forest. O Rama, what you call 'siddhis' are the ultimate fruits of the tree of effort. For those great souls, who are always contented, these powers have no purpose and use.

 

याः फलावलयो येन सम्प्राप्ताः सिद्धिनामिकाः

yA: phalAvalaya:_yena samprAptA: siddhi.nAmikA: |

तास् तेन_अधिगता* राम निजात् प्रयतन.द्रुमात् ॥५।८९।३७॥

tA:_tena_adhigatA: rAma nijAt prayatana.drumAt ||5|89|37||

.

yA: phalAvalaya:

yena samprAptA: siddhi.nAmikA: |

tAs_tena_adhigatA: . ,

Raama,

nijAt prayatana.drumAt  

*VLMitra.37. The success which attends on any body in the consummation of his object, is entirely owing to his personal exertion, and may be called the fruit of the tree of his own labour.

*vwv.2433/37 Râma! Those series of fruits, having the name superhuman powers, which are obtained by whichever person, are acquired by him from his own tree of excellent effort.

*Murty.31.38 ... When a desire arises in a 'jnani' or 'ajnani', he works for the fulfilment of that desire and he will get it fulfilled in course of time. vItahavya always strove for the Absolute and accordingly he proceeded to the forest. O Rama, what you call 'siddhis' are the ultimate fruits of the tree of effort. For those great souls, who are always contented, these powers have no purpose and use.

 

महताम् नित्य.तृप्तानाम् तज्.ज्ञानाम् भावित.आत्मनाम्

mahatAm nitya.tRptAnAm tat.jJAnAm bhAvita.AtmanAm |

ईहितम् सम्प्रयातानाम् _उपकुर्वन्ति सिद्धयः ॥५।८९।३८॥

Ihitam samprayAtAnAm na_upakurvanti siddhaya: ||5|89|38||

.

mahatAm nitya.tRptAnAm

taj.jJAnAm bhAvita.AtmanAm

Ihitam samprayAtAnAm

na_upakurvanti siddhaya:

.

*VLMitra.38. But these successes and consummations, are of no use to those great minded men, who have known the Knowable One in himself: and who have made an end of their worldly desires.

*SVenk.38 35.38 In the case of vItahavya, however, he did not desire these powers; they sought him unsought.

*Murty.31.38 . These powers, which are dependent on matter, time and space, are not useful in attaining the supreme state. Whoever is with desire for these powers, can acquire them. A knower of Self has no desire of any type. How can such a desire arise in a person in whom all desires have subsided. When a desire arises in a 'jnani' or 'ajnani', he works for the fulfilment of that desire and he will get it fulfilled in course of time. vItahavya always strove for the Absolute and accordingly he proceeded to the forest. O Rama, what you call 'siddhis' are the ultimate fruits of the tree of effort. For those great souls, who are always contented, these powers have no purpose and use.

#samprayAta .

 

RÂMA said—

 

अयम् मे संशयो ब्रह्मन् वीतहव्यस्य सा तनुः

ayam me saMzaya:_brahman vItahavyasya sA tanu: |

क्रव्य.आदैर् कथम् भुक्ता कथम् क्लिन्ना* भूतले ॥५।८९।३९॥

kravya.Adai:_na katham bhuktA katham klinnA* na bhUtale ||5|89|39||

.

this is my doubt, Brahmin

:

how was the body of Quitfire not eaten by carnivores

or how did it not rot into the earth

?

ayam me saMzaya:_brahman this is my doubt, Brahmin, : vItahavyasya sA tanu: kravya.Adai:_na katham bhuktA how was the body of Quitfire not eaten by carnivores katham klinnA* na bhUtale or how did it not rot into the earth?

*VLMitra.39. Raama said: Sir I have yet another question for your explanation and it is this, why did not the ravenous beasts of the desert, devour the deadlike body of the devoted sage, and why did it not moulder under the earth, by which it was covered?

*SVenk.39 RAMA asked: How is it that worms and vermin did not destroy vItahavya's body when it lay abandoned in the cave?

*Murty.39.40. O Bhagawan, I have one doubt. How is it that vItahavya's corporeal body was not eaten away by insects? It was not even worn out by mud and such.

 

तदा.एव वीतहव्यो ऽसौ कथम् वनगतः प्रभो

tadA_eva vItahavya:_asau katham vanagata: prabho |

विदेहमुक्तताम् शीघ्रम् यथावd इति मे वद ॥५।८९।४०॥

videhamuktatAm zIghram yathAvat_iti me vada ||5|89|40||

.

tadA_eva vItahavya:_asau katham vanagata: prabho + videhamuktatAm zIghram

yathAvat_iti me vada

.

*VLMitra.40. And again how the bodiless and liberated soul of the sage, which was absorbed in the sunlight, return to resume its delapidated body, which was buried in the mountain cave.

*SVenk.40 And, how was it that vItahavya did not attain disembodied liberation in the first place?

*Murty.39.40 . O Bhagawan, I have one doubt. How is it that vItahavya's corporeal body was not eaten away by insects? It was not even worn out by mud and such. Why is it that vItahavya did not get liberation after life even when his body was enveloped by mud and slush?

 

VASISHTHA said—

 

या संविद्.वलिता, साधो, वासनामल.तन्तुना

yA saMvit.valitA, sAdho, vAsanAmala.tantunA |

सुख.दुःख.दशा.दाह.भागिनी भवति_इह सा ॥५।८९।४१॥

sukha.du:kha.dazA.dAha.bhAginI bhavati_iha sA ||5|89|41||

.

yA saMvit.valitA, sAdho, vAsanAmala.tantunA + sukha.du:kha.dazA.dAha.bhAginI

bhavati_iha sA

.

*VLMitra.41. Vasishthaa replied:..The conscious soul that believes itself to be embodied with its mortal body, and beset by the coils of its desires and the bonds of its affections, is here subjected both to the feeling of pleasure and the pangs of pain.

*Murty.41.43. Sri Vasista: O gentle Rama, one who is enveloped by sentient consciousness is bound by ropes of vasana. That experiences all joys and sorrows. ...

*SVenk.41 VASISTHA replied: O Rama, the ignorant man's body is composed and decomposed on account of the states of his mental conditioning;...

 

निर्मुक्त.वासना शुद्ध.संविन्.मात्र.मयी तु सा

nirmukta.vAsanA zuddha.saMvit.mAtra.mayI tu sA |

तनुस् तिष्ठति तच्_छेदे शक्ता _इह हि केचन ॥५।८९।४२॥

tanu:_tiSThati tat_chede zaktA na_iha hi kecana ||5|89|42||

.

nirmukta.vAsanA zuddha.saMvin.mAtra.mayI tu sA .

but zI is zuddha.saMvin.mAtra.mayI +

tanus_tiSThati tac_chede

zaktA na_iha hi ke.cana

.

*VLMitra.42. But the intelligent soul which relies on its pure consciousness, and is freed from the net of its desires, remains only with its subtile spiritual body; (which no beast or bird can devour, nor any dust or rust can destroy). So says the Gita:..It is indivisible and unconsumable, and neither does it moulder nor dry up at any time.

*SVenk.42 42.43 ... in the case of one who has no such conditioning, there is no momentum for decomposition.

*Murty.41.43. ... When one is delivered of all vasanas, his body is full of pure consciousness. No one can cut or incise such a body. Now listen. I shall tell you what yogic device prevents the body of 'jivanmukta' from decay even for hundreds of years.

 

शृणु युक्त्या कया योगी तनु*छेद.आदि=विभ्रमैः

zRNu yuktyA kayA yogI tanu*cheda.Adi=vibhramai: |

_आक्रम्यते, महाबाहो, बहु.वर्ष.शतैर् अपि ॥५।८९।४३॥

na_Akramyate, mahAbAho, bahu.varSa.zatai:_api ||5|89|43||

.

pay attention

yuktyA kayA

the yogI

tanu.ccheda.Adi=vibhramai:

na_Akramyate

, Master.Archer,

bahu.varSa.zatai:_api

even after many centuries

.

*VLMitra.43. Hear now, Raama, the reason why the body of the Yogi, is not subject to the accidents of disjunction or corruption for many hundreds of years: (under the influence of heat and cold and other casualties).

*SVenk.43 42.43 ... in the case of one who has no such conditioning, there is no momentum for decomposition.

*Murty.41.43. ... Now listen. I shall tell you what yogic device prevents the body of 'jivanmukta' from decay even for hundreds of years.

 

 

चेतः पदार्थे पतति यस्मिन्.यस्मिन् यदा.यदा

ceta: padArthe patati yasmin.yasmin yadA.yadA |

तन्मयम् तद् भवत्य्_आशु तस्मिन्.तस्मिन् तदा.तदा ॥५।८९।४४॥

tat.mayam tat_bhavati_Azu tasmin.tasmin tadA.tadA ||5|89|44||

.

Chetas.Affectivity falls upon something

wherever whenever

:

as a mode of That that becomes So

therever thenever

.

*VLMitra.44. Whenever the mind is occupied with the thought of any thing,

it is immediately assimilated into the nature of that object,

and assumes the same form on itself.

 

तथा दृष्ट.अरि हि मनो विकारम् उपगच्छति

tathA dRSTa.ari hi mana:_vikAram upagacchati |

दृष्ट.मित्रम् सुहृद्यत्वम् स्वयम् इत्य्_अनुभूयते ॥५।८९।४५॥

dRSTa.mitram suhRdyatvam svayam iti_anubhUyate ||5|89|45||

.

so

when you see an enemy the Mind becomes disorderly;

but

when you see a friend Mind has a friendly self.experience

.

*VLMitra. Thus upon seeing or thinking of an enemy,

the mind turns to enmity, at the very sight or thought of its foe;

as it assumes the nature of friendliness,

on the visit and remembrance of a friend.

*SVenk. When a violent creature comes into contact with one who has reached utter equanimity, it also becomes temporarily equanimous and tranquil, though it may return to its violence when this contact is lost.

*tathA.thus dRSTa.seen.ari.enemy/foe hi.for/since manas.Mind to vikAra.change/disorder.m upagacchati entering + dRSTa.seen mitra.friend.m suhRdya.friendly..tva.condition/.ity.m svayam.oneself/Urself iti.so/as anubhUyate.is.experienced

 

राग.द्वेष.विहीने तु पथिके पादपे गिरौ

rAga.dveSa.vihIne tu pathike pAdape girau |

भवत्य्_अराग.द्वेषम् स्वयम् इत्य्_अनुभूयते ॥५।८९।४६॥

bhavati_a.rAga.dveSam ca svayam iti_anubhUyate ||5|89|46||

.

but without loving & hating

whin a passerby, a tree, a hill

comes.to.be without no love o&r hate

svayam.oneself/Urself iti.so/as anubhUyate.is.experiencing

.

*VLMitra.46. So on seeing a hill or tree or passenger,

 that bears no enmity or friendship to it,

the mind remains equally indifferent towards the same,

and without any change in its disposition as it is perceived by us.

*Murty.46.51.... It is also the experience of everyone

that when a person, free of attachments and hate, sees a mountain or tree

he does not feel any hate or attachment.

*rAga.dveSa.vihIne tu . but without loving & hating pathike pAdape girau whin a passerby, a tree, a hill bhavati_a.rAga.dveSam ca no love o&r hate svayam.oneself/Urself iti.so/as anubhUyate.is.experiencing

 

मृष्टे लौल्यम् उपादत्ते दुर्भोज्ये याति निःस्पृहम्

mRSTe laulyam upAdatte dur.bhojye yAti ni:spRham |

वैरस्यम् याति कटुनि स्वयम् इत्य् नुभूयते ॥५।८९।४७॥

vairasyam yAti kaTuni svayam iti_anubhUyate ||5|89|47||

.

whin mRSTa.xx.e laulya.xx.m upAdatte.xx durbhojya.xx.e yAti.coming.to ni:spRhA.longing.m + vairasya.xx.m yAti.coming.to kaTu.acrid/bitterni svayam.oneself/Urself iti.so/as anubhUyate.is.experienced

.

*VLMitra.47. Again the mind is sweetened (pleased) on relishing the sweets, and embittered by tasting the bitter. It becomes fond of the sweet, and averse to whatever is sour and bitter and unpalatable.

*Murty.46.51. ... It is also the experience of everyone, that his mouth waters when he sees something he relishes and he does not like a pungent eatable. ...

*Murty.46.51. ... When the consciousness of a yogi falls on an insect, the insects consciousness will be overpowered and it cannot do any harm to the body of a yogi. Even those violent insects acquire the characteristic of equality when they are overpowered by the consciousness of a yogi. And so the violent beings lose their violent character for the time being. When a yogi leaves his body, then the insects will get back to their violent ways. Because of these reasons, vItahavya's body was not attacked by the insects and wild animals.

 

सम.संविद्.विलास.आढ्ये यद् यदा यति.देहके

sama.saMvit.vilAsa.ADhye yat_yadA yati.dehake |

हिंस्र.चेतः पतत्य्_आशु समताम् एति तत् तदा ॥५।८९।४८॥

hiMsra.ceta: patati_Azu samatAm eti tat tadA ||5|89|48||

.

sama.saMvit.vilAsa.ADhye yat

yadA yati.dehake

hiMsra.ceta: patati_Azu

samatAm eti tat tadA

.

*VLMitra.48. So when a ravenous beast comes in the sight of a dispassionate Yogi, its envious nature is changed to dispassionateness, and it desists from doing him any injury. (So says Pàtanjali, "Good company turns the wicked to goodness").

*SVenk.48 45.50 When a violent creature comes into contact with one who has reached utter equanimity, it also becomes temporarily equanimous and tranquil, though it may return to its violence when this contact is lost.

*Murty.44.51. ... When the consciousness of a yogi falls on an insect, the insects consciousness will be overpowered and it cannot do any harm to the body of a yogi. Even those violent insects acquire the characteristic of equality when they are overpowered by the consciousness of a yogi. And so the violent beings lose their violent character for the time being. When a yogi leaves his body, then the insects will get back to their violent ways. Because of these reasons, vItahavya's body was not attacked by the insects and wild animals.

 

सम.सङ्ग.विमुक्तत्वाच्_छेद.आदौ प्रवर्तते

sama.saGga.vimuktatvAt_cheda.Adau na pravartate |

पान्थो व्यर्थम् पथि ग्रामे यथा ग्रामीण.कर्मणि ॥५।८९।४९॥

pAntha:_vyartham pathi grAme yathA grAmINa.karmaNi ||5|89|49||

.

sama.saGga.vimuktatvAt

cheda.Adau na pravartate

pAntha: vyartham pathi grAme

yathA grAmINa.karmaNi

.

*VLMitra.49. The malicious being freed from his malice, in the company of the even minded stoic, desists from the doing of any harm, to any one; as the indifferent wayfarer has no business to break the straggling branches and trees growing on the way side, which the rude rustics are apt to lop off and cut down; (for the making of their fuel).

*SVenk.49 45.50 When a violent creature comes into contact with one who has reached utter equanimity, it also becomes temporarily equanimous and tranquil, though it may return to its violence when this contact is lost.

*Murty.44.51. ... When the consciousness of a yogi falls on an insect, the insects consciousness will be overpowered and it cannot do any harm to the body of a yogi. Even those violent insects acquire the characteristic of equality when they are overpowered by the consciousness of a yogi. And so the violent beings lose their violent character for the time being. When a yogi leaves his body, then the insects will get back to their violent ways. Because of these reasons, vItahavya's body was not attacked by the insects and wild animals.

*VA. without same company (of other cruel beings) he is not engaged


(in cruelty), as a traveller going through a village is not engaged in
the village affairs.

*AS. Due to the detached nature of the yogi (briefly named as "sama") (a violent person . referred to in the previous verse) does not fall into violent behavior (cheda.Adau), just as a traveler going on his way does not engage in base activities (grAmINa.karmaNi) inside a town. The AB commentary describes the base activities as destroying nearby vines, trees etc. Of course, this analogy only applies to a rational traveler(:.))

 

योगि.देह.समीपात् तु गत्वा प्राप्नोति हिंस्रताम्

yogi.deha.samIpAt tu gatvA prApnoti hiMsratAm |

यद्यद् भवति तत्र_आशु तथारूपम् संशयः ॥५।८९।५०॥

yat_yat_bhavati tatra_Azu tathA.rUpam na saMzaya: ||5|89|50||

.

yogi.deha.samIpAt tu

gatvA prApnoti hiMsratAm

yad.yad_bhavati tatra_Azu tathA.rUpam na saMzaya:  

*VLMitra.50. But the savage beast being removed from the side of the Yogi, resumes its ravenous nature again, in the company of the rapacious and wild beasts of the forest.

*SVenk.50 45.50 When a violent creature comes into contact with one who has reached utter equanimity, it also becomes temporarily equanimous and tranquil, though it may return to its violence when this contact is lost.

*Murty.44.51. .... Even those violent insects acquire the characteristic of equality when they are overpowered by the consciousness of a yogi. And so the violent beings lose their violent character for the time being. When a yogi leaves his body, then the insects will get back to their violent ways. Because of these reasons, vItahavya's body was not attacked by the insects and wild animals.

#han . #hiMs . desid. . #hiMsra .mfn.. injurious, hurtful, destructive, murderous, sadistic, savage (ifc. " acting injuriously towards ") RV. &c.

 ##ap . #samap . #samIpa .n.. nearness, proximity, vicinity, presence, imminence (with gen. or ifc, #samIpam अम्, "to, towards " • #samIpAt आत्, "from " • #samIpe , "in the vicinity, near, close at hand, beside, in the presence of, at the time of, before, at, towards " • cf. संधिवेला.स्°) KAtyzr. MBh. KAv. &c.

 

इति हिम्स्रैर् मृग.व्याघ्र.सिंह.कीट.सरीसृपैः

iti himsrai:_mRga.vyAghra.siMha.kITa.sarIsRpai: |

*च्छिन्ना वीतहव्यस्य तनुर् भूतल.शालिनी ॥५।८९।५१॥

na_*chinnA vItahavyasya tanu:_bhUtala.zAlinI ||5|89|51||

.

iti himsrai:

mRga.vyAghra.siMha.kITa.sarIsRpai: .

w mRga.vyAghra.siMha.kITa.sarIsRpas +

na cchinnA vItahavyasya tanu:_bhUtala.zAlinI  

*VLMitra.51. Hence it was that the envious beasts of the forest, the tigers, lions and bears; as also the reptiles and creeping insects of earth, did not molest the sedate body of the sage, so long as they lurked and crept about it.

*SVenk.51 51.53 Hence, too, vItahavya's body remained unharmed. This applies even to material substances like earth, wood, etc., for consciousness pervades all.

*Murty.44.51. .... Even those violent insects acquire the characteristic of equality when they are overpowered by the consciousness of a yogi. And so the violent beings lose their violent character for the time being. When a yogi leaves his body, then the insects will get back to their violent ways. Because of these reasons, vItahavya's body was not attacked by the insects and wild animals.

 

सर्वत्र विद्यते संवित्.काष्ठ.लोष्ट.उपल.आदिके

sarvatra vidyate saMvit.kASTha.loSTa.upala.Adike |

सत्तासामान्य.रूपेण संस्थिता मूल.बालवत् ॥५।८९।५२॥

sattAsAmAnya.rUpeNa saMsthitA mUla.bAlavat ||5|89|52||

.

sarvatra vidyate

saMvit.kASTha.loSTa.upala.Adike

sattAsAmAnya.rUpeNa

saMsthitA mUlabAlavat  

*VLMitra.52. The reason why the body was not reduced to the dust of the earth is, because the silent conscience that there dwells in common, in all existent bodies of animals, vegetables and minerals, and abides in them as in the person of a dumb creature; would not allow them to injure the innocent body of the sage lying flat on the ground.

*Murty.52.56. Consciousness is all pervasive. It abides in wood, stone and such, as pure existence like a dumb child. ...

*SVenk.52 51.53 Hence, too, vItahavya's body remained unharmed. This applies even to material substances like earth, wood, etc., for consciousness pervades all.

 

पोप्लूयमाने तरला केवलम् परि.दृश्यते

poplUyamAne taralA kevalam pari.dRzyate |

तन्वी पुर्यष्टकेष्व्.एव प्रतिबिम्ब.जलश्व्_इव ॥५।८९।५३॥

tanvI puryaSTakeSu_eva prati.bimba.jalazu_iva ||5|89|53||

.

poplUyamAne taralA

on the water floating

kevalam pari.dRzyate

tanvI

puryaSTakeSv_eva

prati.bimba.jalazv_iva

like reflections in the water

.

*VLMitra.53. The spiritualised body of the Yogi, is seen to move about on earth, like the shadow of something floating on the water.

*SVenk.53 51.53 Hence, too, vItahavya's body remained unharmed. This applies even to material substances like earth, wood, etc., for consciousness pervades all.

*VA. The undivided pure Consciousness is reflected in the body,


like a reflection swimming on the surface of unsteady water.

*AS. The AB commentary suggests the reflection is perceived by the "others" with un.composed minds (asamAhita.cittaiH)

 

तेन भू.जल.वाyv.अग्नि.संवित्त्या समरूपया

tena bhU.jala.vAyu.agni.saMvittyA sama.rUpayA |

निर्विकारम् nur नीता वीतहव्यस्य राघव ॥५।८९।५४॥

nir.vikAram tanu:_nItA vItahavyasya, rAghava ||5|89|54||

.

tena

thru the awareness of Earth&Water&Wind&Fire

as equally forms {of Consciousness}

nir.vikAram tanu:_nItA

vItahavyasya rAghava

*VLMitra.54. Therefore the spiritual body of the sage, which was rarefied above the elemental bodies by vertue of his spiritual knowledge, became quite incorruptible in its nature.

*SVenk.54 54.59 Since vItahavya's consciousness did not undergo any change, no change happened to his body.

*Murty.52.56. ... And so the body of vItahavya, who has attained the perfect state, did not get deformed by the consciousness of earth, water and such which are in the same state of pure existence.consciousness. ...

*VA . earth, water, wind and fire have the same nature of the


consciousness, therefore the body of vItahavya did not change, O
Raghava.

*AS:
Due his equanimous view of all the mahabhutas, his body became stabilized (without changes . nirvikAra), O Raghava.

 

अन्यच् शृनु मे, राम, स्पन्दो नाशस्य कारणम्

anyat_ca zRnu me, rAma, spanda:_nAzasya kAraNam |

विकारः * चित्त.उत्थो वातजो वा जगत्.स्थितौ ॥५।८९।५५॥

vikAra: sa* ca citta.uttha:_vAtaja:_vA jagat.sthitau ||5|89|55||

.

and one thing more

—pay attention, rAma—

Vibration is

the cause of destruction / not the cause of Hope

spanda:

nAzasya kAraNam

vikAra: sa_ca citta.uttha:

or Air.born it appears as worldly existence

.

*VLMitra.55. Hear me tell you another reason, Raama! that it is the want of oscillation which is the cause of destruction, as it is the vibration or breathing of the heart which is the cause of life.

*SVenk.55 54.59 Since vItahavya's consciousness did not undergo any change, no change happened to his body.

*Murty.52.56. ... ... Listen O Rama, of another reason for destruction. Vibration is a cause of destruction. Such vibration is present in the wordly activities which emerge out of mind and prana. Vibration is the movement of 'prana'. When that prana is stilled like a stone, they abide firm. And so vItahavya's body remained unaffected and without decay.

 

प्राणानाम् प्राणनम् स्पndas तथा_अन्तौ ते दृषत् समाः

prANAnAm prANanam spanda:_tathA_antau te dRSat samA: |

यतः स्थिता धारणया तेन_अनष्टास्य सा तनुः ॥५।८९।५६॥

yata: sthitA dhAraNayA tena_a.naSTAsya sA tanu: ||5|89|56||

.

prANAnAm prANanam spanda: tathA_antau te dRSatsamA: + yata: sthitA dhAraNayA tena_anaSTAsya sA tanu:

.

#prANana

*VLMitra.56. It is the breathing of vital breaths, which causes the vibration of the arteries, and this being stopped, the body becomes as still as a stone.

*SVenk.56 54.59 Since vItahavya's consciousness did not undergo any change, no change happened to his body.

*Murty.52.56. Consciousness is all pervasive. It abides in wood, stone and such, as pure existence like a dumb child. Only in 'puryastaka' (consisting of five sense organs of knowledge, five organs of actions, five pranas, mind and intellect) the consciousness.power abides as a reflection in water which is shaking, moving and trembling. And so the body of vItahavya, who has attained the perfect state, did not get deformed by the consciousness of earth, water and such which are in the same state of pure existence.consciousness. Listen O Rama, of another reason for destruction. Vibration is a cause of destruction. Such vibration is present in the wordly activities which emerge out of mind and prana. Vibration is the movement of 'prana'. When that prana is stilled like a stone, they abide firm. And so vItahavya's body remained unaffected and without decay.

 

.बाह्याभ्यन्तरम् स्पन्दश् चित्तजो वातजो ऽथवा

sa.bAhyAbhyantaram spanda:_cittaja:_vAtaja:_athavA |

यस्य विद्यते तस्य दूरस्थौ प्रकृति.क्षयौ ॥५।८९।५७॥

na yasya vidyate tasya dUrasthau prakRti.kSayau ||5|89|57||

.

sabAhyAbhyantaram spanda:

outside&in spanda.Vibration

cittajo vAtaja:_athavA

whether born of Affection or born of Air

na yasya vidyate

by whom it is not known to be

tasya dUrasthau

prakRti.kSayau

.

*Murty.57.61. When there is no such vibration generated by mind or vital airs, either externally or internally, then the body of such a person will neither decay nor grow. *VLMitra.57. He who has lost the pulsations of his heart and vital breaths, has lost also both his vitality and mortality, and become as stones: (which are neither dead nor alive).

 

=बाह्य.अभ्यन्तरे शान्ते स्पन्दे तत्त्व.विदाम् वर

sa=bAhya.abhyantare zAnte spande tattva.vidAm vara |

भातवः संस्थितिम् देहे त्यजन्ति कदाचन ॥५।८९।५८॥

bhAtava: saMsthitim dehe na tyajanti kadAcana ||5|89|58||

.

sa=bAhya.abhyantare zAnte

spande tattva.vidAm vara

bhAtava: saMsthitim dehe

ne tyajanti kadAcana

.

*VLMitra.58. When the internal and external pulsations of the body are at a stop, know, O well.informed Raama! the intestinal parts are not liable to any change.

*SVenk.58 54.59 Since vItahavya's consciousness did not undergo any change, no change happened to his body.

*Murty.57.61. When there is no such vibration generated by mind or vital airs, either externally or internally, then the body of such a person will neither decay nor grow. ...

 

संशान्ते देह.प्रस्पन्दे चित्त.वात.मये तथा

saMzAnte deha.praspande citta.vAta.maye tathA |

धातवो रवम् स्थैर्यम् यान्ति संस्तम्भित.आत्मकाः ॥५।८९।५९॥

dhAtava:_mairavam sthairyam yAnti saMstambhita.AtmakA: ||5|89|59||

.

saMzAnte dehapraspande

cittavAtamaye

thus

the dhAtus become stable as

Mount.meru

mairavam sthairyam yAnti saMstambhitAtmakA:

*VLMitra.59. The motion of the body being stopped, and the action of the heart having ceased; the humours of the body become as stiff and inert, as the solid mountain of Meru.

*SVenk.59 54.59 Since vItahavya's consciousness did not undergo any change, no change happened to his body.

*Murty.57.61.. ... Even the 'dhatus', like skin and such do not change their state. These dhatus, which are stilled by yoga, remain firm and steadfast like Meru mountain. This is seen in the world about the bodies of great yogis. The bodies of such yogis are preserved even for thousands of years.

 

तथा दृश्यते लोके स्पन्द.शान्तौ दृढा स्थितिः

tathA ca dRzyate loke spanda.zAntau dRDhA sthiti: |

दारूणाम् इव धीराणाम् शव.अङ्गानाम् अचोपता ॥५।८९।६०॥

dArUNAm iva dhIrANAm zava.aGgAnAm acopatA ||5|89|60||

.

and thus it is seen in the world

:

what stops vibrating becomes stockstill

like the woodenly unstirring limps of a corpse

.

so for a thousand years the bodies of yogis in the world not getting wet

do not disintegrate as they would in water

.

tathA ca dRzyate loke spanda.zAntau dRDhA sthiti: + dArUNAm iva dhIrANAm zava.aGgAnAm acopatA

.

*VLMitra.60. So the want of fluctuation, is seen to cause the steadiness of all things in the world; and hence the bodies of sages are known to be as quiet, as the blocks of wood and stone.

 

इति वर्ष.सहस्राणि देहा* जगति योगिनाम्

iti varSa.sahasrANi dehA* jagati yoginAm |

क्लिद्यन्ते भिद्यन्ते मग्नवज् जलदा* इव ॥५।८९।६१॥

na klidyante na bhidyante magna.vat_jaladA* iva ||5|89|61||

.

so for a thousand years the bodies of yogis in the world not getting wet

do not disintegrate as they would in water

.

iti varSa.sahasrANi dehA* jagati yoginAm

na klidyante na bhidyante magna.vat_jaladA* iva

.

*VLMitra.61. The bodies of Yogis therefore, remain entire for thousands of years; and like clouds in the sky and stones underneath the water, are neither soiled nor rotten at any time.

*Murty.57.61. ... The bodies of such yogis are preserved even for thousands of years.

 

तदा.एव वीतहव्यो ऽसौ शृणु किम् न_उपशान्तवान् ।

tadA_eva vItahavya:_asau zRNu kim na_upazAntavAn |

देहम् उत्सृज्य तत्त्व.ज्ञो ज्ञात.ज्ञेयवताम् वरः ॥५।८९।६२॥

deham utsRjya tattva.jJa:_jJAta.jJeyavatAm vara: ||5|89|62||

.

tadA_eva . next then

vItahavya:_asau . this vItahavya.Quitfire

zRNu . pay attention

kim na

upazAntavAn

deham utsRjya . having cast.off Body

tattva.jJa: . a Thatness.Knower

jJAta.jJeyavatAm vara: . of what is Known and to.be.Known the best.

upazAnta

utsRjya

*VLMitra.62. It was in this manner that this sage, who knew the truth, and was best acquainted with the knowledge of the knowable, left