fm5053 2.ap24..26 uddAlaka's further Enquiry .z82
jivadas
fm5053 2.ap24..26 uddAlaka's further Enquiry .z82
work in progress .v17
work in progress .v15,16
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oॐm
Canto 5.53
uddAlaka the Honey-tongued continued—
.
अपारपर्यन्तवपु: परमाणु-अणु: एव च ।
apAra-paryanta-vapu: paramANu-aNu: eva ca |
चिdaचेत्या तdAक्रान्तौ न शक्ता वासन-आदय: ॥५।५३।१॥
cit_ acetyA tad AkrAntau na zaktA vAsana-Adaya: ||5|53|01||
.
अपारपर्यन्तवपुः (It is) a boundless-unlimited=body
परमाण्व्-अणुreव च and yet an atom of the primal atom.
चिdaचेत्या Consciousness is inconceivable!
तदाक्रान्तौ When overrun by That,-=
न शक्ताः वासना-आदयः not functional are VAsanAs &c.
~m.1 The objectless consciousness is vast and wide. It is also as small like an atom. Vasana:_ cannot overwhelm and grip That.
~vlm.1 UDDÁLAKA continued:—The intellect is an unthinkable substance: it extends to the limits of endless space, and is minuter than the minutest atom. It is quite aloof of all things, and inaccessible to the reach of desires, &c.
~sv.1-2 UDDALAKA continued to reflect thus: In reality, consciousness cannot be conditioned: it is unlimited and is subtler than the subtlest atom, hence beyond the influence of mental conditioning.
#ant to bind -> #anta -> #paryanta: circuit, circumference (the ends of the many diameter-lines); edge, border; #-paryanta (end-comp.) "bounded by", "extending as far as"; or "adjoining, neighbouring"; #paryantam -ind.- entirely, altogether; (end-comp.) to the end of, as far as; •• paryantAt paryantam, from one end to the other; • #paryante -ind.- at the end, ~. at all ends; -adj.- coming to an end with, being a match for; extending in all directions.
*jd. –
मन: शेमुष्य् अहम्कार-प्रतिबिम्बैर् जड-इन्द्रियै: ।
mana: zemuSy aham.kAra-pratibimbair jaDa-indriyai: |
वासानावितता: शून्या: वेतालत्रासन-उद्यता: ॥२॥
vAsAnA-vitatA: zUnyA: vetAla-trAsana-udyatA: ||
02||
.
mana: zemuSi – Mind is disquieted =
aham.kAra-pratibimbai: - with projections of 'I'dentity =
jaDa-indriyai: - with gross senses =
vAsAnA- vitatA: - the extended vAsanA.Traces =
zUnyA: - are empty =
vetAla-trAsana-udyatA: x
~m.2 The senses are inconscient. They are the reflections of the intellect and ego of mind. Vasana:_ are (really) nothing. They are like a demon trying to cause fear /dread (in mind)
~vlm.2. It is inaccessible by the mind, understanding, egoism and the gross senses; but our empty desires are as wide extended, as the shadowy forms of big and formidable demons.
~sv.1-2 UDDALAKA continued to reflect thus: In reality, consciousness cannot be conditioned: it is unlimited and is subtler than the subtlest atom, hence beyond the influence of mental conditioning. The mind rests in the ego-sense and the reflected consciousness in the senses; and from this there arises the illusion of self-limitation of consciousness.
#zam -> #zemuSI (fr. pf. p. of >zam) understanding, intellect, wisdom; resolve, purpose, intention (ifc. ). #zemuSImuS zemuSI-muS a. robbing wisdom. y1030.016. ~. evolving?
Ø
तत्कृतेभ्यो विचारेभ्योऽनुभूतेभ्योऽपि भूरिश: ।
tat-kRtebhya:_ vicArebhya:_ anubhUtebhya:_ api bhUriza: |
भूयो अpyaनुभवत्यन्तraहम् हि चिदलेपका ॥३॥
bhUya:_ api_ anubhavati_ antar aham hi cit.alepakA ||03||
.
tat-kRtebhya: vicArebhya: x
anubhUtebhya: api bhUriza: x
bhUya: api anubhavati antar aham x
hi cit.alepakA x
#alepaka
~sv.3 When this is experienced and thought of again and again, the ego-sense and the illusion of self-limitation acquire a false validity. But, I am consciousness which is untouched by any of these.
~m.3 Whatever it (the mind) does, think and expereince in plenty, it recalls and experiences inside it. But I am untouched by it.
~vlm.3. From all my reasonings and repeated cogitations, I perceive an intelligence within myself, and I feel to be the stainless Intellect.
*jd. –
Ø
स्वदुर्भावोपरचितां देह: संसारसंस्थितिम् ।
sva.durbhAva-uparacitAm deha: saMsAra-saMsthitim |
गृह्णात्वथ त्यजतु वाप्यहं हि चिदलेपिका ॥४॥
gRhNAtu_ atha tyajatu vA api_ aham hi cit_ alepikA ||4||
.
having created its own miseries
let the Body
grasp & then abandon its established saMsAra
:
let "I" be Consciousness without fingerprints
.
*jd. the unstained Chit-Consciousness. «alepika» something that is «a-» not «-lepi-» from #lepa greasy. not so beautiful an image in English. samsAra is like the fingergrease on your touchscreen.
~m.4 I have no concern whether this body accepts or rejects the mutable world which is built by itself. It does not touch me.
~vlm.4. This body of mine which is of this world, and is the depository of my false and evil thoughts, may last or be lost without any gain or loss to me, since I am the untainted intellect.
#lip #lepa #alepa #alepaka: #alepikA . «-ika» something that is «a-» not «-lepi-» from #lepa greasy. not so beautiful an image in English. saMsAra is like the fingerprint on your eyeglasses.
चितो न जन्ममरणे सर्वगायाश् चित: किल ।
cita:_ na janma-maraNe sarvagAyA:_ cita: kila |
किM नाम म्रियते जन्तु: मार्यते केन vAपि किम् ॥५॥
kim nAma mriyate jantu: mAryate kena vA api kim ||
5
||
.
when there'is no birth or death of Consciousness
—which is everywhere—
exactly what dies in someone
?
what is it
?
how is it made dead
?
~m.5 Consciousness has neither death nor birth. It is immament in all. Then by what does a person die and why?
~vlm.5. The Intellect is free from birth and death, because there is nothing perishable in the nature of the all pervasive intellect: what then means the death of a living being, and how and by whom can it be put to death?
Ø
चितो न जीवितेनार्थ: सर्वAत्मा सर्वजीवितम् । किं प्राप्स्यति कदात्मैषा प्रायता यदि जीवितम् ॥६॥
cita:_ na jIvitena artha: sarva.AtmA sarva.jIvitam | kim prApsyati kadA AtmA eSA prAyatA yadi jIvitam ||06||
.
cita:_ na jIvitena artha: - the purpose of Consciousness does not lie with something that has lived
sarva.AtmA sarva.jIvitam – the All.Soul is the life of all =
kim prApsyati kadA AtmA eSA prAyatA yadi jIvitam x
सर्व-आत्मा EverySelf
सर्व-जीवितम् everything that has lived
किं प्राप्स्यति what will it get?
कदा आtmaiषा प्रायता When is this Self forthcoming
यदि जीवितम् if it is something that has lived? -6-
~AB. … prayAtA vistRtA (expanded, developed) … ||
~m.6 Consciousness has no purpose with life (only living). It is the life of all selves. Then what does it gain from life?
~vlm.6. What means the life and death of the intellect, which is the soul and life of all existence: what else can we expect of the intellect, when it is extended through and gives life to all.
~sv.4-6 …Consciousness, being infinite and all-pervading, has no birth, no death, nor is it possessed by anyone. It has nothing to gain by 'living' as a separate entity, since it is all-pervading.
*jd. –
Ø
जीव्यते म्रियते चेति कुविकल्पकमालिनी ।
jIvyate mriyate ceti ku.vikalpakam AlinI |
कलना मनसामेव नात्मनो विमलात्मन: ॥७॥
kalanA manasAm eva na Atmana:_ vimala-Atmana: ||07||
.
jIvyate mriyate ca iti
and so it lives and dies / if it lives it also dies
ku.vikalpaka-mAlinI
x +
kalanA manasAm eva
only Mind imagining
na Atmana:
x
vimala-Atmana:
of the immaculate Self
.
~m.7 'This is living, this is dying' all such are mere fabrications and wrong imaginations of the mind. Self is pure.
~sv.7-8 Birth and death are mental concepts: they have nothing to do with the self...
~vlm.7. Life and death belong to the optative and imaginative powers of the mind, and do not appertain to the pure soul; (which is never perturbed by volition or imagination).
*jd. –
Ø
यो ह्यहम्भावतां प्राप्तो भावाभावै: स गृह्यते ।
ya:_ hi_ ahambhAvatAm prApta:_ bhAva-a.bhAvai: sa:_ gRhyate |
आत्मनो नास्त्यहम्भावो भावाभावा: कुतोऽस्य ते ॥८॥
Atmana:_ na_ asti_ ahambhAva:_ bhAva-a.bhAvA: kuta:_ asya te ||08||
.
whoever so has got the sense of "I".feeling
is gripped by presences & absences
:
of the Self there is not an "I"-state
so where do his states and non-states come from?
~m.8 Whatever occured or is gained due to the sense of 'I' is subject to phases of existence and non existence. Self is free from ego. How can then such existence and nonexistence arise?
~vlm.8. That which has the sense of its egoism has also the knowledge of its existence and inexistence; (and that is the mind); but the soul which is devoid of its egoism can have no sense of its birth or death: (since it is always existent of itself).
*jd. –
Ø
अहम्भावो मुधा मोहो मनश्च मृगतृष्णिका ।
ahambhAva: mudhA moha:_ mana:_ ca mRga-tRSNikA |
जड: पदार्थसंभार: कस्याहम्कारभावना ॥९॥
jaDa: padArtha-sambhAra: kasya_ aham.kAra-bhAvanA ||9||
.
the "I".feeling is a foolish delusion
for Mind is a mirage
and all the multitude of things are quite
lifeless
so
whose is this "I"-feeling
?
~m.9 ... All matter is dull and inconscient...
~sv. ... the objects of the world are inert substances...
~vlm. ... the visible objects are all gross bodies ...
रक्त-मांस=मयो देहो मनो नष्टम् विचारणात् ।
rakta-mAMsa=maya:_ deha:_ mana:_ naSTam vicAraNAt |
जडाश् चित्tAदय: सर्वे कुतोऽहम्भाव-भावना ॥१०॥
jaDA:_ citta-Adaya: sarve kuta:_ ahambhAva-bhAvanA ||
10||
.
the body is a construct, made
of blood and meat; the Mind's destroyed
after enquiry; Affection
and the like are become inert:--
whence is this feeling of "I-am"?
rakta-mAMsa=maya: deha: - blood-meat=made - a mess of bloody meat is the body, =
mana: naSTam vicAraNAt - Mind (being) destroyed through the act of Enquiry =
jaDA: citta-Adaya: sarve - stilled are all the affective processes.
kuta:_ ahambhAva-bhAvanA - where does this imagined "I"feeling come from?
~m.10 Body is full of blood and flesh. Mind gets annihilated by (proper) inquiry. Sense mind and such are stupid. Where is the scope for ego?
~sv.10-13 The body is an aggregate of flesh, blood, etc., the mind vanishes on enquiry into its nature, self-limitation of consciousness and such other concepts are insentient (non-sense) — what is the ego? The senses exist and are engaged in self-satisfying activity all the time; the substances of the world are the substances of the world — where is the ego?
~vlm.10. The body is composed of flesh and blood, and the mind is considered as a nullity of itself; the heart and the members are all dull objects, what then is it that contains the ego?
Ø
आत्मंभरितया नित्यमिन्द्रियाणि स्थितान्यलम् ।
पदार्थाश्च पदार्थत्वे कुतोऽहम्भाव-भावना ॥११॥
आत्मंभरितया नित्यमिन्द्रियाणि स्थितान्यलम् ।
Atmam.bharitayA nityam indriyANi sthitAni_ alam |
पदार्थाश्च पदार्थत्वे कुतोऽहम्भाव-भावना ॥११॥
padArthA:_ ca padArthatve kuta:_ ahambhAva-bhAvanA ||11||
.
when
always being filled with self
the senses exist well enough
&
things are in the state of things
where
does this feeling "I" come.from
?
~m.11 Senses are engaged with themselves. Matter is occupied with itself. Where is this feeling of ego?
~vlm.11. The sense organs are all employed in their respective functions to support the body. All external bodies remain as mere bodies. So to what do you apply the term ego?
~sv.10-13 … The senses exist and are engaged in self-satisfying activity all the time; the substances of the world are the substances of the world — where is the ego? Nature is nature and its qualities interact on one another (like the sight and light, hearing and sound, etc.); and what is rests in itself — where is the ego?
Ø
गुणा गुणार्थे वर्तन्ते प्रकृतौ प्रकृति: स्थिता ।
guNA_ guNa-Arthe vartante prakRtau prakRti: sthitA |
सदेव सति विश्रान्तं कुतोऽहम्भावभावना ॥१२॥
sat_ eva sati vizrAntam kuta:_ ahambhAva-bhAvanA ||12||
.
guNA: guNArthe vartante
when qualities work.out their purposes
prakRtau prakRti: sthitA
it is prakRti set in prakRti
being.So likewise when being.So
is at rest so
where does this "I"feeling come-from
?
~vlm.12. The properties of things continue as properties, and the substances always remain as substances; the entity of brahma is quite calm and quiet, what then is the ego among them?
~m.12 Qualities work for themselves. Nature abides in itself. Pure existence reposes in it self. Then where is this 'I' ness?
~sv.10-13 … The senses exist and are engaged in self-satisfying activity all the time; the substances of the world are the substances of the world — where is the ego? Nature is nature and its qualities interact on one another (like the sight and light, hearing and sound, etc.); and what is rests in itself — where is the ego?
#prakRti –f.- MW "making or placing before or at first", the original or natural form or condition of anything, original or primary substance (opp. to #vikRti q.v.), MBh.&c ~. the primal Stillness, opp. to #vikRti Activity. origin , extraction, mRcch.; nature, character, constitution, temper, disposition, mbh. &c.
#vikRti –f.- change, alteration (of body or mind ; acc. with #>gam, #>yA , #>vraj, or #prapad, to undergo a change, be changed), MBh.&c.; perturbation, emotion, kathAs.&c.; hostility, defection paJcat.; an apparition , phantom , spectre, kathAs.; any production (ifc. anything made of), MBh.&c; • (in #sAMkhya) #vikAra; (in gram.) a derivative, nir.; formation , growth , development ait-br.
*jd. – guNA: guNArthe vartante - when a quality is working.out at the purposes of the quality its own = prakRtau prakRti: sthitA - it is prakRti set in prakRti = sad eva sati vizrAntam - mere reality being in repose = kuta:_ ahambhAva-bhAvanA - where does this "I"feeling come-from?
Ø
सर्वगं सर्वदेहस्थं सर्वकालमयं महत् ।
sarvagam sarva.deha-stham sarva.kAla-mayam mahat |
केवलं परमात्मानं चिदात्मैवेह संस्थित: ॥१३॥
kevalam paramAtmAnam cid.AtmA eva iha saMsthita: ||13||
.
it happens everywhere
it is seated in everybody
it is a construct of everywhen
:
the Fullness, the Absolute Self established here as a Conscious.self,
the consciousness that is the Self
.
~m.13 The Transcendent is immanent in all, in all bodies. It is all of Time. The Absolute, Paramatma abides in Consciousness self.
~vlm.13. There is only one Being which is all pervading and subsisting in all bodies; it exists at all times and is immensity in itself. It is only the Supreme Spirit that is the intelligent soul of all.
Ø
एवं किमाकृति: को वा किमादेशश्च किंकृत: । किंरूप: किंमय: कोऽहं किम् गृह्णामि त्यजामि किम् ॥१४॥
evam kiM AkRti: ka:_ vA kiM Adeza:_ ca kiMkRta: | kiMrUpa: kiMmaya: ka:_ aham kiM gRhNAmi tyajAmi kim ||14||
.
evam kiMAkRti: x
ka: vA kiM Adeza:_ ca x
kiMkRta: x
kiMrUpa: x
kiMmaya: ka: aham x
kim gRhNAmi x
tyajAmi kiM x
~m.4 Then what is form? Whose is it? who made that? What is 'I' ness? What can I accept and what can I reject and why?
~vlm.14. Now tell me which of these is the ego, what is it and what its form; what is its genus and what are its attributes; what is its appearance and of what ingredients it is composed. What am I and what shall I take it to be, and what reject as not itself?
*jd. –
Ø
तेनाहं नाम नेहास्ति भावाभावोपपत्तिमान् ।
tena_ aham nAma na_ iha_ asti bhAva-a.bhAva-upapattimAn |
अनहम्काररूपस्य सम्बन्ध: केन मे कथम् ॥१५॥
an.aham.kAra-rUpasya sambandha: kena me katham ||15||
.
tena x
aham nAma x
na iha asti x
bhAva-a.bhAva=upapattimAn x
an.aham.kAra-rUpasya - of non-"I"dentity=form =
sambandha: kena me katham x
~vlm.15. Hence there is nothing here, which may be called the ego either as an entity or nonentity; and there is nothing anywhere, to which the ego may bear any relation or any resemblance whatever.
~m.15-16. When there is neither form nor anything else, who is that who has the feelings of having and not having? Where then can be relationship between me and such which are not 'I'? ...
~sv.15 There is thus nothing which can be called 'I' and which undergoes being and non-being: when there is no ego-sense in truth, how can that ego-sense be related, and to whom?
*jd. –
Ø
असत्यलमहम्कारे सम्बन्ध: कस्य केन क: ।
asati_ alam aham.kAre sambandha: kasya kena ka: |
सम्बन्धाभावसंसिद्धौ विलीना द्वित्वकल्पना ॥१६॥
sambandha-a.bhAva-saMsiddhau vilInA dvitva-kalpanA ||16||
.
when the "I"dentity is just
not.So,
what is Attachment?
Whose is it?
Why?
When the absence of Attachment is assumed,
the thought of Duality disappears.
asati alam aham.kAre When the "I"dentity is just not.So
sambandha: kasya kena ka: what's the saM.bandha Con.nexion/Attachment? whose? why? --
sambandha-AbhAva-saMsiddhau when absence of Attachment is established/assumed
vilInA dvitva-kalpanA the imagined Duality disappears.
~sv.16 When thus it is realised that there is no relationship at all, then the false notion of duality vanishes.
~m.15-16. When there is neither form nor anything else, who is that who has the feelings of having and not having? Where then can be relationship between me and such which are not 'I'? When 'I' ness is unreal, there can be no feeling of duality.
~vlm.16. Therefore egoism being a perfect non-entity, it has no relation to anything at all; and this irrelation of it with all things being proved, its fiction as a duality (beside the unity of God), goes to nothing whatever.
*jd. –
Ø
एवं ब्रह्मात्मकमिदं यत्किंचिज्जगति स्थितम् ।
evam brahma-Atmakam idam yat kimcit-jagati sthitam |
सदेवास्मि तदेवास्मि परिशोचामि किं मुधा ॥१७॥
sad eva asmi tad eva asmi parizocAmi kiM mudhA ||17||
.
anything wheresoever in this world is
a Selfling
a bit of the brahman Immensity
:
I'm what.is.So, I'm That also, so what is there to complain-about
?
~vlm.17. Thus every thing in the world being full of the spirit of God, I am no other than that reality, and it is in vain that I think myself as otherwise, and sorrow for it.
Ø
एकस्मिन्नेव विमले पदे सर्वगते स्थिते । अहम्कारकलङ्कस्य कथं नामोदय: कुत: ॥१८॥
ekasmin_ eva vimale pade sarva.gate sthite | aham.kAra-kalaGkasya katham nAma udaya: kuta: ||18||
.
there is this one pure stainless state
that's omnipresent everywhere. But there's a stain, and it is this
"I". Where does it come from? and how?
एकस्मिन्-न् एव विमले पदे In this one pure state,
सर्वगते स्थिते omnipresently situate,
कथं नाmoदयः– how namely is there the rising
अहंकारकलङ्कस्य of the stain of AhamkAra Egoity,
कुतः from where?
~m.18 When all is That pure and immanent One, where from did this ego arise?
~vlm.18. All things being situated in one pure and omnipresent spirit; whence is it that the meaningless word ego could take its rise?
~sv.17-18 … When one alone exists as the pure omnipresent being, how can there even arise something known as the ego-sense?
*jd. –
Ø
नास्त्येव हि पदार्थश्रीरात्मैवास्तीह सर्वग: ।
na_ asti_ eva hi padArtha-zrI:_ AtmA_ eva_ asti_ iha sarvaga: |
पदार्थलक्ष्म्यां सत्यां च सम्बन्धोऽस्ति न कस्य.चित् ॥१९॥
padArtha-lakSmyAm satyAm ca sambandha:_ asti na kasya.cit ||19||
.
na asti eva hi pada.artha-zrI:
x
AtmA eva asti iha sarvaga:
but only self here omnipresent +
padArtha-lakSmyAm satyAm ca
x
sambandha:_ asti na kasya.cit
x
.
~m.19 There is no Matter. There is only Self. At no time can there be relationship between Matter and Truth.
~sv.19 There is no substantiality in any substance in truth, the self alone exists: or, even if one assumes the substantiality to be real, there is no relationship between that and the self.
~vlm.19. So there is no reality of any object whatever, except that of the supreme and all-pervading spirit of God; it is therefore useless for us to inquire about our relation with anything which has no reality in itself.
*jd. –
Ø
इन्द्रियैरिन्द्रियैरङ्गैर्मनो मनसि वल्गति ।
indriyai: indriyai: aGgai:_ mana:_ manasi valgati |
चिदलिप्तवपु: केन सम्बन्ध: कस्य किं कथम् ॥२०॥
cit_ alipta-vapu: kena sambandha: kasya kiM katham ||20||
.
indriyai: indriyai: aGgai: - with the senses and their sensory limbs/organs =
mana:_ manasi valgati - Mind dances/plays in Mind =
cit alipta-vapu: kena sambandha: kasya kiM katham x
~sv.20 The senses function as senses, the mind exists as mind, the consciousness is untouched by these — what is relationship and how does it come into being?
~vlm.20. The senses are connected with the organs of sense, and the mind is conversant with the mental operations; but the intellect is unconnected with the body, and bears no relation with any body in any manner.
~m.20 Mind swaggers with mind. Senses swagger with themselves. Body is not smeared with consciousness. Then who is related to whom and how and why?
*jd. –
उपlAयस्-शलाकानाM सम्बन्धो न यथा मिथ: ।
upala-Ayas-zalAkAnAm sambandho na yathA mitha: |
तthaiकत्र अपि दृष्टाणाम् देह-इन्द्रियमनश्-चिताम् ॥२१॥
tathA ekatra api dRSTANAm deha-indriya-manaz-citAm ||21||
.
upala-Ayas-zalAkAnAm x
sambandho na yathA - as there is no connexion =
mitha: - mutually +
tathA ekatra api - thus tho in one place =
dRSTANAm x
deha-indriya-manaz-citAm x
उपलअयः=शलाकानां Of rock-iron=bits a rock and an iron rod
संबन्धः न यथा मिथः just as there is no connexion together having a co-nexus
तthaiकत्र अपि दृष्टाणां just-as it is for things seen (though in one place),
देह-इन्द्रियमनश्=चिताम् for body, senses, Mind, and consciousness. -21-
~m.21 There is no relationship between the various darts made out of stone. Similarly there is no relationship between body, mind and senses, even though they are at one place.
~sv.21 Just because they exist side by side, it is not right to assume a relationship: a stone and an iron rod may lie side by side, totally unrelated to each other.
~vlm.21. As there is no relation between stones and iron nails, so the body, the senses, the mind and the intellect bear no relation with one another, though they are found to reside together in the same person.
*jd. –
असdaभ्युदिते व्यर्थmaहम्कार=महाभ्रमे ।
मम इदmiदmaस्य इति विपर्यस्तmiदM जगत् ॥२२॥
asad abhyudite vyartham aham.kAra=mahA-bhrame |
mama idam idam asya iti viparyastam idam jagat ||22||
.
asad abhyudite vyartham x
aham.kAra=mahA-bhrame x
mama idam idam asya - "This is mine, this is his" =
iti viparyastam idam jagat x x
~vlm.22. The great error of the unreal ego having once obtained its footing among mankind, it has put the world to an uproar with the expressions of mine and thine, as that this is mine and that is thine, and that other is another's and the like.
~m.22 In vain occurs this great delusion of 'I-ness' out of unreality. This world exists because of perversities like 'this is mine, this is his'.
~sv.22-24 It is only when this false ego-sense has arisen that the perverse notions 'This is mine' and 'That is his' arise. And, when it is seen that all these are tricks of the false ego-sense, these unreal notions cease to be...
*jd. –
Ø
अतत्त्वालोकजातेयमहम्कारचमत्कृति: । तापेन हिमलेखैव तत्त्वालोके विलीयते ॥२३॥
a=tattva-Aloka-jAtA_iyam aham.kAra-camatkRti: | tApena hima-lekhA_iva tattva-Aloke vilIyate ||23||
.
a=tattva-Aloka-jAtA iyam x
aham.kAra-camatkRti: x
tApena hima-lekhA iva tattva-Aloke vilIyate x
अ=तttvAलोकजाता - born of a light that is not Thatness =
इयmaहंकार-चमत्कृतिः - is this "I"-wonder =
तापेन हिमलेkhaiव- like a snowflake in the heat =
तत्त्वालोके विलीयते - in the light of Thatness it dissolves.
~m.23 This ingenuous irony of ego arises out of falsehood. When Truth is perceieved, this ego sense dissolves like snow by heat.
~vlm.23. It is want of the light of reason that has given rise to the meaningless and marvellous expression of egoism; which is made to vanish under the light of reason, as ice is dissolved under heat of solar light.
*jd. –
Ø
आत्मनो व्यतिरेकेण न किंचिदपि विद्यते ।
Atmana:_ vyatirekeNa na kiMcit_ api vidyate |
सर्वम् ब्रह्मेति मे तत्त्वमेतत्तद्भावयाम्यहम् ॥२४॥
sarvam brahmeti me tattvam etat tat.bhAvayAmi_ aham ||24||
.
there's nothing whatever to be
known apart from the Self. "It's all
the brahman Immensity". And
This-here becomes Thatness for me
when I affect the feeling That.
Atmana:_ vyatirekeNa na kiMcit_ api vidyate
sarvam brahmeti me tattvam etat tat.bhAvayAmi_ aham
आत्मनः व्यतिरेकेण Having separation from the Self न किंचिdaपि विद्यते nothing whatever is see/known
सर्वम् "Everything is ब्रह्मेति ब्रह्मा / ब्रह्म the brahman Immensity"
मे तत्त्वं एतत् this is Thatness for me
तद् भावयामि अहम् I make that my feeling.
~m.24 There is nothing other than Self. All is brahman. That is philosophy. And so I contemplate as such.
~vlm.24. That there is nothing in existence, except the spirit of God is my firm belief, and this makes me believe the whole universe, as a manifestation of the great brahmA himself.
*jd. –
अहम्कारभ्रमस्yAस्य जातस्य आकाशवर्णवत् ।
aham.kAra-bhramasya asya jAtasya AkAza-varNavat |
अपुन: स्मरणM मन्ये नूनम् विस्मरणम् वरम् ॥२५॥
apuna: smaraNam manye nUnam vismaraNam varam ||25||
.
when I look-at this illusion,
this "I"dentity,
the whole lot has the look of Space
and I have a mind not to recollect it
.
yes,
non-remembering is best
.
~vlm.25. The error of egoism presents itself before us in as vivid and variety of colours as the various hues which tinge the face of the sky; it is better to obliterate it at once from the mind, than retain any trace of it behind: (as I am this child, youth, old man, &c).
~m.25 The delusion of ego is like the illusory colour of sky. I feel that it should be wiped out of memory so that it does not arise again.
~sv.25 The delusion known as ego-sense is like the blueness of the sky: it is better not to entertain that notion once again, but to abandon it.
Ø
समूलं सMपरित्यज्य चिरायाहम्कृतिभ्रमम् ।
sa-mUlam samparityajya cirAya aham.kRti-bhramam |
तिष्ठाम्यात्मनि शान्तात्मा शरत्खं शरदीव खे ॥२६॥
tiSThAmi_ Atmani zAnta-AtmA zarat kham zaradi_ iva khe ||26||
.
sa-mUlam samparityajya - having abandoned, root & all, =
cirAya - finally =
aham.kRti-bhramam – the delusion of 'I'dentification =
tiSThAmi_ Atmani - I remain in self =
zAnta-AtmA - a quiet soul =
zarat kham x
zaradi iva khe x
~m.26 Rooting out this illusion of ego for ever, I shall abide in the Self peacefully.
~sv.26 After having abandoned the very root of the ego-sense, I rest in the self which is of the nature of peace.
~vlm.26. I have altogether got rid of the error of my egoism, and now recline with my tranquil soul in the universal spirit of God, as the autumnal cloud rests in the infinite vacuum of the sky.
*jd. –
ददाtyaनर्थनिचयम् विस्तारयति दुष्कृतम् ।
dadAty anartha-nicayam vistArayati duSkRtam |
विस्तारयति सMतापmaहम्भावोऽनुसMहित: ॥२७॥
vistArayati saMtApam ahambhAva:_ anusaMhita: ||
27||
.
it offers you a useless mess
:
it spreads bad works, it spreads trouble
.
this 'I'-feeling brings.about such things
.
~vlm.27. Ou: accompaniment with the idea of egoism is productive only of our misconduct and misery, by producing the great variety of our acts of selfishness.
Ø
स्फुरtyaहम्कारघने हृद्व्योम्नि सलिlAत्मनि ।
sphurati_ aham.kAra-ghane hRd-vyomni salila-Atmani |
विकसtyaभित: कायकदम्बे दोषमञ्जरी ॥२८॥
vikasaty abhita: kAya-kadambe doSa-maJjarI ||28||
.
sphurati aham.kAra-ghane
x
hRd-vyomni
in the Heart-sky =
salila-Atmani
x +
vikasati abhita:
x
kAya-kadambe
x
doSa-maJjarI
x
.
~m.27-28. This ego yields hordes of calamities, increases sins and sorrows. When this thick cloud of ego spreads in the heart-space, creepers of vices and errors blossom in the tree of body.
~sv.27-33 The ego-sense is the source of endless sorrow, suffering and evil action. Life ends in death and death leads to birth and what is is disrupted by its own end — such notions entertained by the egosense lead to great sorrow. The anxiety caused by thoughts like 'I have got this now', 'I shall get that too' burns the ignorant.'This is' and 'That is not' — such notions cause restlessness in the egotist. But if the ego-sense ceases to be then the illusory world-appearance does not germinate again and all cravings come to an end.
~vlm.28. Egoism hath taken a deep root in the moist soil of our hearts, and sprouts forth in the field of our bodies with the germs of innumerable evils.
*jd. –
Ø
मरणं जीवितोपान्तं जीवितं मरणान्तगम् ।
maraNam jIvita-upAntam jIvitam maraNa-Antagam |
भावोऽभावाद्व्यवच्छिन्न: कष्टेयं दु:खवेदना ॥२९॥
bhAva:_ abhAvAt_ vyavacchinna: kaSTA iyam du:kha-vedanA ||29||
.
death comes on the tail of life;
life comes ahead of death;
when a state is opposed to its absence,
there's the troubling sense of sorrow
.
~vlm.29. Here is death closely following the course of life, and there is a new life hereafter awaiting upon our death; now there is a state of being distinct from its privation or not being, and again there is reverse of it in our transmigration, to our great annoyance only.
Ø
इदं लब्धमिदं प्राप्स्यामीत्यार्तिर्दाहकारिणी । न शाम्यत्यर्करत्नानां ग्रीष्मेऽग्निरिव दुर्धियाम् ॥३०॥
idam labdham idam prApsyAmi_ iti_ Arti:_ dAha-kAriNI | na zAmyat-_ arka-ratnAnAm gRISme agni:_ iva du:-dhiyAm ||30||
.
idam labdham
"This being-got,
idam prApsyAmi
this (more) I will get,"
iti Arti:_ dAha-kAriNI
such a painful fire-maker
na zAmyati arka-ratnAnAm
brings no quenching of the sun-jewels
gRISme agnir iva
like fire in the hot season
dur-dhiyAm
of (such) hard thoughts
.
~vlm.30. This I have gained, and this I will gain, are the thoughts that constantly employ the minds of men; and the desire of a new gain is incessantly kindled in the minds of the senseless, as the ceaseless flame of the sun-stone is increased in summer heat.
~m.29-30 ... It burns away people with feelings and expectations like 'I have this, I will get this'. It never subsides like the burning heat of sun.
~sv.27-33 ... The anxiety caused by thoughts like 'I have got this now', 'I shall get that too' burns the ignorant.'This is' and 'That is not' — such notions cause restlessness in the egotist. But if the ego-sense ceases to be then the illusory world-appearance does not germinate again and all cravings come to an end.
#R. -> #Ar -> #Arti –f.- painful occurrence, pain, injury, mischief; sickness. ~. #Rti
*jd. – idam labdham - "This being-got, = idam prApsyAmi - this (more) I will get," = iti Arti:_ dAha-kAriNI - such a painful fire-maker = na zAmyati arka-ratnAnAm - brings no quenching of the sun-jewels = gRISme agnir iva - like fire in the hot season = dur-dhiyAm - of (such) hard thoughts.
नास्तीदमिदमस्तीति चिन्ता धावत्यहम्कृतिम् । जडाशया जडामभ्रमाला शैलावलीमिव ॥३१॥
na_ asti_ idam idam asti_ iti cintA dhAvati_ aham.kRtim | jaDa-AzayA jaDAm abhra-mAlA zaila-AvalIm iva ||31||
.
na asti idam x
idam asti x
iti cintA dhAvati aham.kRtim x
jaDa-AzayA jaDAm abhra-mAlA zaila-AvalIm iva x
~m.31 'I have this, I do not have this' such thoughts lead one to ego. It is like the rain filled clouds running from lakes towards hills.
~vlm.31. That this I want and this must have are thoughts ever attendant on egoism; and the dull-headed pursue dull material objects with as much ardour, as the heavy clouds hasten to halt on high-headed hills.
*jd. –
अहम्भावे परिक्षीणे शुष्क: सMसार-पादप: ।
भूय: प्रपच्छtya-रसो न पाषाणवdaङ्कुरम् ॥३२॥
ahambhAve parikSINe zuSka: saMsAra-pAdapa: |
bhUya: prapacchaty a-raso na pASANavad aGkuram ||
32||
.
ahambhAve parikSINe zuSka: saMsAra-pAdapa x
bhUya: prapacchaty a-raso na pASANavad aGkuram x
~m.32 When ego declines, the tree of 'saMsara' gets dried up. Never again the sap rises up to feed it. On stony soil, plants will not sprout.
~vlm.32. Decay of egoism withers away the tree of worldliness, which then ceases to germinate in the manner of a plant on sterile rocks. (Or as seeds cast on sandy sounds).
*jd. –
Ø
स्वतृष्णाकृष्णभोगिन्यो देहद्रुमकृतालया: ।
sva.tRSNA-kRSNa-bhoginya:_ deha-druma-kRta-AlayA: |
क्वापि यान्ति विचारात्मन्यागते विनतासुते ॥३३॥
kva_ api yAnti vicAra-Atmani_ Agate vinatA-sute ||33||
.
sva.tRSNA- kRSNa.bhoginya:
of the own.craving-dark.serpent black snake of selfishness
deha.druma-kRta=AlayA:
body.tree-made=shelters
kva api yAnti
wherever do they go
vicAra-AtmanA Agate - when by Enquiry into Self has come
vinatA- sute
x
.
The Body Tree has offered shelter to Selfish, the black snake; but there's no shelter when Garuda the Eagle comes round; for Garuda is Vishnu's mount, and has a taste for black snakes.
~m.33 The serpent of desire, will flee away from the body which is its resting place, when the Garuda of inquiry into Self approaches.
~vlm.33. Your desires are as black serpents creeping in the hole of your heart; but skulking their heads, at the sight of the snake-eater Garuda of reason.
#Garuda the Eagle (or Vulture) is viShNu's #vAhana, his mode of travel (fancier than #gaNapati's Mouse).
*jd. –
असdaभ्युदिते विश्वे तज् जाते भ्रमसन्मये ।
asad abhyudite vizve taj jAte bhrama-sanmaye |
असन्मय=परिस्पन्दे tvaहम् त्वम् चेति क: क्रम: ॥३४॥
asan-maya=parispande tu_ aham tvam ceti ka: krama: ||
34||
.
asat x
abhyudite vizve x
taj jAte bhrama-sanmaye x
asat-maya=parispande tu - when vibrating in a form that is not.So =
aham tvam ceti ka: krama: x
~m.34 This universe arises out of unreality /falsehood. Out of that arises the sense of reality of illusion. When this fact is realized where is the problem of I and you.
~vlm.34. The unreal world gives rise to the error of appearing as real; as the unreal I and thou (or ego and nonego) seem to be realities, though they are caused by mere pulsations of the unreal mind.
~sv.34-35 This universe has surely come into being without any valid cause for its creation: how can one accept the truth of a creation which had no cause or purpose? ...
*jd. –
Ø
इदं जगदुदेत्य् आदाव् अकारणmaकारणात् ।
idam jagat_ udeti_ Adau_ a-kAraNamakAraNAt |
यदकारणमुद्भूतं तत्सदित्युच्यते कथम् ॥३५॥
yat_ a-kAraNam udbhUtam tat-sat-iti_ ucyate katham ||35||
.
this world arises in the beginning
causelessly without a cause
:
yat akAraNam udbhUtam
whatever causelessly comes.forth
tat sad-iti ucyate katham
how is That said to be So?
*jd.
~sv. This universe has surely come into being without any valid cause for its creation: how can one accept the truth of a creation which had no cause or purpose?
#bhU -> udbhU -come forth, arise • come out. grow, increase, be sufficient or equal. • C. bring forth, produce, develop, display. • come up, happen. #udbhUta
*jd. – idam jagat udeti AdAu - this world arises in the beginning = akAraNamakAraNAt - causelessly from a non.cause = yat akAraNam udbhUtam - which causelessly has come.forth = tat sad-iti ucyate katham - how is That said to be So?
Ø
अपर्यन्तपुराकाले मृदि कुम्भ इवाकृति: ।
aparyanta-purA.kAle mRdi kumbha_ iva_ AkRti: |
देहोऽभवदिदानीं तु कथैवास्ति भविष्यति ॥३६॥
deha:_ abhavat_ idAnIm tu kathA_ eva_ asti bhaviSyati ||36||
.
aparyanta-purAkAle x
mRdi kumbhe iva AkRti: - like the form of a pot in mud =
deha: abhavat - the body was =
idAnIm tu – but now =
kathA eva asti bhaviSyati – just how, being, will it be?
~m.36 Since infinite time this body was like a pot in mud. Now it will remain the same in future.
~sv.36-37 Even as ocean exists in the past, present and future as ocean and the same water temporarily assumes the form of a wave, all this is for ever the cosmic being at all times.
~vlm.36. As a pot made of earth long before, continues in the same state at all times, so the body which has long ago come to existence, still continues and will continue the same. (The body being made of earth, remains in and returns to the earth again).
*jd. –
Ø
मध्यइतरपयोमात्रम् कंचित् कालं चलाचलम् ।
madhya-itara-paya:-mAtram kaMcit kAlam cala-a.calam |
आद्यन्तसौम्यते त्यक्त्वा वारि वीचितया यथा ॥३७॥
Adyanta-saumyate tyaktvA vAri vIcitayA yathA ||37||
.
madhya-itara-payas-mAtram
x
kaMcit kAlam cala-acalam
for whatever time it stirs & stills
Adyanta-saumyate
x
tyaktvA vAri vIcitayA yathA
x
.
~m.37 Water is always still in the beginning and through to the end. In the middle, it loses its calm and becomes a wave for a while. Even so, it is water alone.
~vlm.37. The beginning and end of billows is mere water and moisture, and the intermediate part only presents a figure to view; so the beginning and end of bodies is mere earth and water, and the intermidiate state is one of bustle and
commotion.
~sv.36-37 Even as ocean exists in the past, present and future as ocean and the same water temporarily assumes the form of a wave, all this is for ever the cosmic being at all times.
*jd. –
Ø
अस्मिन्क्षणपरिस्पन्दे देहे विसरणोन्मुखे ।
asmin kSaNa-parispande dehe visaraNa-unmukhe |
तरङ्गे च निबद्धास्था ये हतास्ते कुबुद्धय: ॥३८॥
taraGge ca nibaddha-AsthA ye hatA:_ te ku.buddhaya: ||38||
.
when this muddle of moments in Body springs into emergence
it's a wave released from rest
:
those who're swamped in it aren't very smart
.
~vlm.38. It is the ignorant only that trust in this temporary and fluctuating state of the body; which, like the billow, is hastening to subside, in its original liquid and quiet state.
~m.38 This body vibrates for a little while and moves towards destruction. One who believes in this little ripple is a fool with depraved intelligence.
प्राक्.पुरस्ताच्च सर्वाणि सन्ति वस्तूनि nAभित: ।
मध्ये स्फुटत्वmeतेषाM का एvAस्था हतरूपिणी ॥३९॥
prAk.purastAc ca sarvANi santi vastUni na abhita: |
madhye sphuTatvam eteSAm kA eva AsthA hata-rUpiNI ||
39||
.
prAk-purastAt ca sarvANi santi vastUni na abhita: x
madhye sphuTatvam eteSAm kA eva AsthA hata-rUpiNI x
~m.39 All things never existed earlier nor will endure later. Why believe such death- bound things which quiver for a little while?
~vlm.39. What reliance is there in any body, which makes a figure in the middle, and is an unreality both in its prior and latter states,
*jd. –
Ø
चित्तं पूर्वं पुरस्ताच्च चिद्देशं शान्तमित्यपि ।
cittam pUrvam purastAt_ ca cit.dezam zAntam iti_ api |
सदसद्वा खसंलीनM मध्येऽस्मिन्किं तवोदितम् ॥४०॥
sat_ asat_ vA kha-saMlInam madhye_ asmin kiM tava_ uditam ||40||
.
cittam pUrvam purastAt ca
x
cit.dezam zAntam iti_ api
x +
sad asad vA kha-saMlInam madhye
x
asmin kiM tava uditam
x
.
~vlm.40. So the heart also is as quiet as the intellect, both at first and in the end; and remains immerged [immersed?] in itself, both when it exists in the body or not. What then if it heaves for a little while in the midst? (i. e., the palpitation of the heart between its prior and latter states of inaction).
~m.40 Mind is a body (subtle body) of consciousness. It is transcendent before and after it was born. Why then should it be different in between?
~sv.40 In the same way, the mind was consciousness in the beginning and it will be consciousness again in the end (after its nature and function as mind have ceased), why is it then called differently in the middle (now)?
*jd. –
Ø
यथा स्वप्नविकारेषु यथा संभ्रमदृष्टिषु ।
yathA svapna-vikAreSu yathA sambhrama-dRSTiSu |
यथा वा मदलीलासु यथा नौयानसंभ्रमे ॥४१॥
yathA vA mada-lIlAsu yathA nauyAna-sambhrame ||41||
.
yathA svapna-vikAreSu
x
yathA sambhrama-dRSTiSu
x +
yathA vA mada-lIlAsu
x
yathA nauyAna-sambhrame
x +
यथा स्वप्नविकारेषु … as with dream-transformations; यथा संभ्रमदृष्टिषु as with delusive sights; यथा वा मद-लीलासु or as with drunken reveries; यथा नौयानसंभ्रमे as in the shipboard delusion; it may be more fअमिलिअraस् थे रैल्रोअद् प्लत्fओर्म् सेएन् fरोम् थे मोविन्ग् त्रैन् as when, from a boat, the dock is seen to move…
~vlm.41. As it comes to pass in our dreams, and in our deluded sights, of marvellous things; and as it happens in the giddiness of ebriety, and in our journeying in boats:—
~m.41-43. Form is transitory like in dreams, in perplexed perceptions, like in the swinging of boats, like in transcient lusty cohabitations and like in the visions of diseased eyes. The joy in these excitements is highly transient….
~sv.41-45 All these phenomena seem to have a transient reality, like dream-experiences, visions in a state of delirium, hallucinations of a drunkard, optical illusions, psychosomatic illness, emotional disturbances and psychotic states. ...
*jd. –
Ø
यथा धातुविकारेषु यथा चेन्द्रियविक्लवे । यथातिति.संभ्रमानन्दे दोषावेशदशासु च ॥४२॥
yathA dhAtu-vikAreSu yathA ca indriya-viklave | yathA ati.sambhrama-Anande doSa-Aveza-dazAsu ca ||42||
.
yathA dhAtu-vikAreSu - as when the elements change formation, =
yathA ca indriya-viklave - and as when the senses are impaired, =
yathA ati.sambhrama-Anande doSa-Aveza-dazAsu ca - and as when/in blissful delirium and possessed by wicked states, ...
~vlm.42. And as it turns out in cases of our vitiated humours, and delusion of senses, and also in cases of extreme joy and grief, and under some defect of the mind or body:—
~sv.41-45 All these phenomena seem to have a transient reality, like dream-experiences, visions in a state of delirium, hallucinations of a drunkard, optical illusions, psychosomatic illness, emotional disturbances and psychotic states. ...
~m.41-43. Form is transitory like in dreams, in perplexed perceptions, like in the swinging of boats, like in transcient lusty cohabitations and like in the visions of diseased eyes. The joy in these excitements is highly transient….
#klav to be afraid (of) -> #viklav be fearful about #viklavate becomes agitated or confused dhAtup.35. 84. -> #viklava -adj.- overcome with fear or agitation, bewildered, alarmed, distressed; timid, shy, megh.; (end-comp.) disgusted with, averse from; faltering (as speech); unsteady (as gait); ~. impaired (as senses), kAzIKh.; yathA dhAtu-vikAreSu yathA ca indriya-viklave | yathA atisambhrama-Anande doSa-Aveza-dazAsu ca || y5053.042; exhausted; • #viklavam agitation, bewilderment; -> #viklavatA -> #viklavatvam agitation, confusion, alarm, fear, timidity, irresolution; -> #viklavaAnana-- one whose face is troubled or sorrowful. -> #viklavaya Nom. Par. viklavayati to render despondent, depress.
#vi:_ to enter -> #Avi:_ to take possession -> #Aveza -m.- joining one's self; entering, entrance, taking possession of; absorption of the faculties in one wish or idea (but not obsession); demoniacal frenzy, possession; indistinctness of idea, apoplectic or epileptic giddiness.
#. -> #dhAtu -m.- layer, stratum; constituent part, ingredient (ifc., where often= "fold" e.g. #tridhAtu, threefold; • element, primitive matter (= #mahAbhUta) (usually reckoned as 5, viz. #kha (personal space) or #AkAza (generic Space), <anila>, <tejas>, <jala>, <bhU>; to which is added <brahma>; a constituent element or essential ingredient of the body (distinct from the 5 mentioned above and conceived either as 3 humours ||called also <doSa>|| phlegm, wind and bile ||cf. <purISa>, <mAMsa>, <manas>||; or as the 5 organs of sense, <indriyANi> .||cf. s.v. and mbh. 12.6842, where <zrotra>, <ghrANa>, <Asya>, <hRdaya> and <koSTha> are mentioned as the 5 dhAtu of the human body born from the ether|| and the 5 properties of the elements perceived by them, <gandha>, <rasa>, <rUpa>, <sparza> and <zabda>; or the 7 fluids or secretions, chyle, blood, flesh, fat, bone, marrow, semen ||<rasAdi> or <rasaraktAdi>, of which sometimes 10 are given, the above 7 and hair, skin, sinews||); primary element of the earth i.e. metal, mineral, are (esp. a mineral of a red colour); element of words i.e. grammatical or verbal root or stem (with the southern Buddhists <dhAtu> means either the 6 elements the 18 elementary spheres ||<dhAtu-loka>||; or the ashes of the body, relics ||cf. <-garbha>||). . vilulita vi-lulita a. (>lul; cf.viluD) moved hither and thither; shaken down, falling down, shed; agitated, disordered; vilulitAlaka a. having dishevelled hair. — y1027.040
*jd. –
दृश्यते क्षीयते च एव रूपM सdaसतोश्चलम् ।
dRzyate kSIyate ca eva rUpam sad-asato:_ calam |
तथैveयmiह त्व् एषा काले न्यून-आतिरिक्तता ॥४३॥
tathaiva iyam iha tu_ eSA kAle nyUna-AtiriktatA ||
43
||
.
now you see it, and now you don't,
this transitory form of Such-unSuch;
for thus here in this world it lacks distinctiveness in time
.
~m. The joy in these excitements is highly transient. Form develops and declines in great haste in these circumstances and conditions.
~vlm.43. That some objects come to sight, and others disappear from it; and that some appear to be smaller or larger than they are and others to be moving; so do all these objects of our vision, appear and disappear from our sight in the course of time.
Ø
सा च त्वया कृता नित्यं चित्तदु:खसुखोदये ।
sA ca tvayA kRtA nityam citta-du:kha-sukha-udaye |
यथा वियोगयामिन्योर्मतयोर्हन्ति रागिणम् ॥४४॥
yathA viyoga-yAminyo: matayo: hanti rAgiNam ||44||
.
sA ca tvayA kRtA nityam
and it's always done by you
citta-du:kha-sukha-udaye
when Affected pleasure & pain arise
yathA viyoga-yAminya:
as separated in the night
mataya: hanti rAgiNam
thoughts haunt a lover
.
Ø
मयैवेहासदभ्यासान्मिथ्या सदिव लक्ष्यसे ।
mayA_ eva_ iha_ asat-abhyAsAt_ mithyA sat_ iva lakSyase |
मृगतृष्णेव तेनैतत्त्वत्कृतं मत्कृतं भवेत् ॥४५॥
mRga-tRSNA iva tena etat tvat.kRtam mat.kRtam bhavet ||45||
.
mayA eva iha
only by me here
asad-abhyAsAt
from the practice of unreality
mithyA sad iva lakSyase
falsely you realize, as.if So,
mRga-tRSNA iva
like a mirage
tena etat tvat-kRtam mat-kRtam bhavet
by that means, this done-by.you done-by.me comes to be
.
~vlm.45. Or it is my long habit of thinking that makes the untruth appear as truth to me; and like the mirage of the desert, our mirage of life, presents its falsehoods as realities unto us.
~m.44-45. Fickle mind, there is no fault of yours in this. You appear to be real to me even though you are nonexistent due to my constant perceptions as such. *jd. –
Ø
यदिदं किंचिदाभोगि तत्सर्वं दृश्यमण्डलम् ।
yat_ idam kiMcit_ Abhogi tat sarvam dRzya-maNDalam |
अवस्त्विति विनिर्णाय मनो यात्यमन: पदम् ॥४६॥
a-vastu_ iti vinirNAya mana:_ yAty a.mana: padam ||46||
.
anything that is enjoyed here is entirely in the sphere of perception
as percepts without substantial reality.
This being settled,
manas.Mind comes to the mindless state.
yat_ idam kiMcit_ Abhogi tat sarvam dRzya-maNDalam x
a-vastu_ iti vinirNAya mana:_ yAty a.mana: padam x
यdiदं किंचिdAभोगि What is anything enjoyed here
तत्सर्वं दृश्यमण्डलम् that is entirely in the sphere of percepts
अवस्तु इति and so without substantial reality
विनिर्णाय this being settled,
मनस् याtya.मनःपदम् manas.Mind comes to the mindless state. -46-
~m.46-48. When it is fully realized (with determination) that all the visible world is nothing, then mind reaches the state of being without mind (Supreme State)….
~sv.46 When I realise that all these phenomena are illusory appearances, then you will become no-mind and all the memories of sense-experiences, etc., will come to an end.
~vlm.46. All things that we see in the phenomenal world are unrealities in their nature; and as the mind comes to know the nothingness of things, it feels in itself its nothingness also.
*jd. –
Ø
अवस्त्विदमिति स्फारे रूढे मनसि निश्चये । हेमन्त इव मञ्जर्य: क्षीयन्ते भोगवासना: ॥४७॥
a-vastu_ idam iti sphAre rUDhe manasi nizcaye | hemanta_ iva maJjarya: kSIyante bhoga-vAsanA: ||47||
.
"All this is without substance"
:
when
—the Vastness spreading everywhere—
Mind is certain
the Imprints of Affection grow thin as the petals autumn flowers
.
~vlm.47. As the mind becomes impressed with certainty, of the unsubstantially of external objects; its desire of worldly enjoyments fade away, like the fading verdure of autumn.
*m.46-48. When it is fully realized (with determination) that all the visible world is nothing, then mind reaches the state of being without mind (Supreme State). Then all vasana:_ of pleasure decline and get decimated like flower boughs during autumn, when they fall off.
Ø
चित्त्वाद् दृष्ट-आत्मना नूनं संत्यक्तमननौजसा ।
cittvAt_ dRSTa-AtmanA nUnam saMtyakta-manana-ojasA |
मनसा वीतरागेण स्वयं स्वस्थेन भूयते ॥४८॥
manasA vItarAgeNa svayam svasthena bhUyate ||48||
.
cittvAt
from cittva the state of affective Consciousness =
dRSTa-AtmanA nUnam
x
saMtyakta-manana-ojasA
having abandoned mental energy =
manasA vItarAgeNa - with Mind free from passion =
svayam svasthena bhUyate x
~vlm.48. When the mind comes to see the pure soul by means of its intellectual light, it gets itself ridden of its temporal exertions; and being thereby freed from its passions and affections, it rests with its calm composure in itself.
~m.46-48. When it is fully realized (with determination) that all the visible world is nothing, then mind reaches the state of being without mind (Supreme State). Then all vasana:_ of pleasure decline and get decimated like flower boughs during autumn, when they fall off. Thinking will cease with the perception guided by Self. Mind gets liberated from all diseases of attachments and becomes healthy.
~sv.47-48 When consciousness realises itself and abandons its self-limiting mental conditioning, the mind is freed from its colouring and rests in its essential nature, which is consciousness.
*jd. –
Ø
परमात्मानले क्षिप्तं संवृत्त्यावयवं स्वयम् ।
paramAtma-Anale kSiptam saMvRttyA_ avayavam svayam |
दग्ध्वात्मानमलं चित्तं शुद्धतामेति शाश्वतीम् ॥४९॥
dagdhvA_ AtmAnam alam cittam zuddhatAm eti zAzvatIm ||49||
.
paramAtma-Anale kSiptam
thrown into paramAtmA Fire
saMvRttyA
x
avayavam svayam
x +
dagdhvA AtmAnam alam cittam
when Affective mind
zuddhatAm eti zAzvatIm
it goes to eternal purity
.
~m.49 Mind-stuff becomes pure by throwing itself into the fire called Paramatma. It loses its instruments of external movements. Forever thus, it becomes pure.
~sv.49 When the mind, gathering to itself all its limbs, offers itself into the fire of pure consciousness, it is purified and attains immortality.
~vlm.49. And the heart attains its perfect purity, when, by compressing its members of sensational organs, it casts itself into the flame of the supreme soul, where all its dross is burnt away.
*jd. –
Ø
देहमन्यतया दृष्ट्वा त्यक्त्वा विषयवासनाम् । विनाशमुररी.कृत्य मनो जयति वीरवत् ॥५०॥
deham anyatayA dRSTvA tyaktvA viSaya-vAsanAm | vinAzam urarI.kRtya mana:_ jayati vIravat ||50||
.
when it knows Body as Otherness
having.abandoned its sensual vAsanA.Track
having.consented to its destruction
Mind is the conquering hero
.
~AB.: yathA vIra:puruSo yuddhe sva.deham svargagAmisu_ AnyatayA dRSTvA tad.deha-sambandhi-gRha-kSetra-dhana.Adi-viSaya-vAsanAm ca tyaktvA maraNam apy_aGgI.kRtya brahma.lokam jayati tadvan mano'pi_ity_artha: ||
~m.50 Mind wins like a warrior by casting away its interest in objects and senses and by perceiving itself as separate from body and accepting its own annihilation.
~sv.50-55 When the mind perceives the body as distinct from it, abandons its own conditioning (the concepts) and recognises its own transient nature, it is victorious.
~vlm.50. As the hero boldly faces his death, with the thought of his ascending to heaven, by fighting bravely in battle, so the mind conquers all impediments by casting off all its worldly desires and attachments.
Ø
मन: शत्रु: शरीरस्य शरीरं मनसो रिपु: ।
mana: zatru: zarIrasya zarIram manasa:_ ripu: |
एकाभावेन नश्येते आधाराधेयकार्यवत् ॥५१॥
eka-AbhAvena nazyete AdhAra-Adheya-kAryavat ||51||
.
Mind
is the enemy of
Body
&
Body's foe is Mind
.
thru their disunity
both die
for each needs the other's support
.
~vlm.51. The mind is the enemy of the body, and so is the latter an enemy of the former; (because the growth of the one puts down the vigour of the other); but they both die away without the half of each other, and for want of desire which supports them both.
Ø
रागद्वेषवतोर्नित्यमन्योन्यातिविरुद्धयो: । एतयोर्मूलकाषेण विनाश: परमं सुखम् ॥५२॥
rAga-dveSavato:_ nityam anyonya-ativiruddhayo: | etayo:_ mUla-koSeNa vinAza: paramam sukham ||52||
.
rAga-dveSavato: nityam
of love and hate always
anyonya-ativiruddhayo:
mutually strong repulsion
of these two
mUla-koSeNa vinAza:
with destruction of the root-koSa
paramam sukham
is perfect pleasure
.
~vlm.52. Owing to their mutual hostilities, and their passions and affections towards each other, it is better to irradicate and destroy both of them, for our attainment of supreme bliss. (As the control of the body and mind leads to temporal happiness, so the utter extinction of both, is the means to spiritual bliss).
~sv.50-55 When the mind perceives the body as distinct from it, abandons its own conditioning (the concepts) and recognises its own transient nature, it is victorious. Mind and body are each other's foes: hence supreme happiness follows their destruction. For, when they come together there is a host of suffering on account of their mutual conflict.
Attachment and hatred are mutually enemies. By their uprooting and destruction to the roots there will be perfect happiness. To think that even if one of them remains, there can be happiness is to imagine that a lady wandering in the sky will swallow the entire earth.
~m.51-53. Mind is the enemy of body and body is the enemy of mind. If one dies, the other perishes because of the support and supported relationship.
#AkoSa m. (kaS, "to rub"), a touchstone L. ; (v.l. for %{AkarSa} Pa1n2. 4-4 , 9 Siddh. and v , 2 , 64 Siddh.)
*jd. –
Ø
एतयोरेकसंस्थाने मृतिरित्येव या कथा ।
etayo:_ eka-saMsthAne mRti:_ iti_ eva yA kathA |
सा व्योम्न्यया स्त्रिया भुक्ता धरेति कथया समा ॥५३॥
sA vyomni_ ayA striyA bhuktA dharA_ iti kathayA samA ||53||
.
etayo:
of these two
eka-saMsthAne
being together one
mRti: iti_ eva yA kathA
however is this "Death"?
sA vyomni_ ayA
x
striyA bhuktA dharA iti
x
kathayA
x
samA x
*AB. ... vyomni ayA gacchamtyA ... aya: striyA ... ||
~AB. aya: pratimAyA vyomni gamanam tatra dharAbhakSaNam ca yathA ...
~vlm.53. The existence of either of these (i. e. of the body or mind) after death is as incapable of heavenly felicity, as it is for an aerial fairy to fare on earth, (i. e., neither the body nor mind survives one's death, as it is believed by many; and even if it does, its gross nature would not permit it to enjoy the pure spiritual felicity of heaven).
~m.51-53... To think that even if one of them remains, there can be happiness is to imagine that a lady wandering in the sky will swallow the entire earth.
*jd. –
Ø
अकृत्रिमविरोधस्थौ यत्र संघटितावुभौ ।
akRtrima-virodha=sthau yatra saMghaTitau_ ubhau |
धारा इव पतन्त्येव तत्रानर्थपरम्परा: ॥५४॥
dhArA_ iva patanti_ eva tatra_ anartha-paramparA: ||54||
.
akRtrima-virodha=sthau
x
yatra saMghaTitau ubhau
x +
dhArA: iva patanti eva
x
tatra anartha-paramparA:
x
.
#rudh to check, restrain -> #vi.rudh to mis.restrain, contradict. -> #virodha
#nirodha
anartha-parampara
~vlm.54. When these things (the body and mind), that are naturally repugnant and opposed to one another, meet together in any place or person, there is a continued clashing of their mutual mischiefs, like the crashing of conflicting arms.
~m.54-55. Wherever these two, mind and body, are together, there will be endless sequence of calamities...
~sv.50-55 When the mind perceives the body as distinct from it, abandons its own conditioning (the concepts) and recognises its own transient nature, it is victorious. Mind and body are each other's foes: hence supreme happiness follows their destruction. For, when they come together there is a host of suffering on account of their mutual conflict.
#para In the alphabet, <a> is #Adi, the remaining letters are #para; the most #para is #parama, and so is said to be #uttama Utmost, commonly translated 'supreme'. In some contexts I translate "perfect". The letters are in order, from <a iti #prathama-H> to <ha iti #uttama-H>. They are a bucket brigade stretched from the ocean to the fire, passing buckets hand-to-hand, from one para to the next, #parampara, param-para. Traditionalists love the sound of the word, playing/braying it like a trumpet to define their connexion with somebody way-back-when. They fail to note how much water was spilled as the bucket was passed.
*jd. –
Ø
मिथो विरुद्धसंसर्गे रतिमेत्यधमो हि य: ।
mitha:_ viruddha-saMsarge ratim eti_ adhama:_ hi ya: |
त्यक्तव्य: स पतद्-वाराव् अग्निराशावलेपने ॥५५॥
tyaktavya: sa:_ patat-vArau_ agni: AzA-avalepane ||55||
.
mitha: viruddha-saMsarge
x
ratim eti adhama: hi ya:
x +
tyaktavya: sa:_ patad-vArau
x
agni: AzA-avalepane
x
.
~vlm.55. The base man that has a liking for this world of conflicts is like one left to burn in a conflagration of showering flames.
~m.54-55. Wherever these two, mind and body, are together, there will be endless sequence of calamities. When these two of opposite natures mate, it is like jumping into fire.
~sv.50-55 Mind and body are each other's foes: hence supreme happiness follows their destruction. For, when they come together there is a host of suffering on account of their mutual conflict.
*jd. –
Ø
संकल्पेन मन: पुष्ट्वा शरीरं बालयक्षवत् ।
saMkalpena mana: puSTvA zarIram bAla-yakSa-vat |
आयुरेवाशनान्यस्मै स्वदु:खानि प्रयच्छति ॥५६॥
Ayu: eva azanAny asmai sva.du:khAni prayacchati ||56||
.
saMkalpena - by its saMkalpa concepts =
mana: puSTvA zarIram - manas.Mind having given.rise to the body =
bAla-yakSa-vat - as the boy (gives.rise to) the Zombie =
Ayu: eva azanAni asmai x
sva.du:khAni prayacchati x
~vlm.56. The mind stout with its avaricious desires loads the body with labour, and feeds upon its precious life, as a ghost-yaksha preys upon the body of a boy.
~sv.56 The mind gives birth to the body through its own thought-force: and throughout the body's life-time the mind feeds it with its (the mind's own) sorrow.
~m.56-57. Mind fabricates by its resolve, like a child who imagines a demon; It nourishes the body. And body beset by sorrows, tries to hurt the mind from which it is born. If a villianous desparado of a son tires to kill his father, there is no surprise.
*jd. –
Ø
तैर्दु:कैस् तापितो देहो मनो हन्तुमथेच्छति ।
tai:_ du:kai:_ tApita:_ deha:_ mana:_ hantum atha icchati |
पुत्रोऽपि हन्ति पितरमाततायिपदं गतम् ॥५७॥
putra:_ api hanti pitaram AtatAyi-padam gatam ||57||
.
tai: du:khai:
w/ those sorrows
tApita: deha:
the body is distressed
mana: hantum atha icchati
Mind then wants to kill
putra:_ api hanti pitaram
it's like a son killing a father
AtatAyi-padam gatam
who has aimed an arrow at him
.
~vlm.57. The body being harassed and oppressed with toil, attempts to stop and stay the mind; as an impious son intends to kill his father, when he finds him to stand an open foe to his life. (It is lawful to kill an enemy of one's life for self-defence).
~sv.57-59 Thus tortured by sorrow the body wishes to destroy the mind, its own parent! There is no friend nor enemy in this world: that which gives us pleasure is considered our friend and that which causes pain is our enemy!
#tt.law #AtatAyin -mfn.- having one's bow drawn (A-tata) vs.xvi,18. • "someone whose bow is drawn to take another's life", a killer (in later texts also firebugs, rapists, thieves &c are reckoned among आततायिनस् AtatAyinas).
Ø
नास्ति शत्रु: प्रकृत्यैव नच मित्रं कदा.चन ।
na_ asti zatru: prakRtyA_ eva na.ca mitram kadA.cana |
सुखदं मित्रमित्युक्तं दु:खदा: शत्रव: स्मृता: ॥५८॥
sukha.dam mitram iti_ uktam du:kha.dA: zatrava: smRtA: ||58||
.
there is no "enemy" simply by nature;
nor likewise any "friend".
a friend is said to give pleasure;
and likewise enemies give pain
.
~vlm.58. There is no one who of his nature is a foe or friend to another; but becomes a friend to one that is friendly to him, and a foe to him that deals inimically unto him.
देह: दु:खाnyaनुभवन् स्वमनो हन्तुmiच्छति ।
deha: du:khAny anubhavan sva.mana:_ hantum icchati |
देहM मन: स्वदु:खानाM सMकेतम् कुरुते क्षणात् ॥५९॥
deham mana: sva.du:khAnAm saMketam kurute kSaNAt ||
59||
.
Body experiencing sorrows wants to destroy its own Mind
=
deham mana: sva.du:khAnAm - with the body, manas.Mind, for its own distresses, =
saMketam kurute kSaNAt - soon makes a contract.
~m.59-60. Experiencing all sorrows, body desires to annihilate mind. On the other hand, in a trice mind makes the body a symbol of its sorrows. When such opposing elements mingle in a being, where is happiness for him?
~vlm.59. The body being put to pain attempts to kill the mind; and the mind is ever intent to make the body the receptacle of its afflictions. (The intimate connection of the body and mind causes them to participate in one another's pains).
#cit 4 to see, appear -> #saMcit sam>cit -> #saMketa (fr. saM>cit) agreement, contract, • assignation with (gen., esp. with a lover); appointment (acc. with #>kR, or #>gra or #>dA or Caus. of >kLp, 'to make an agreement or appointment' or 'appoint a place of meeting with any person' (gen. or instr. or instr. with saha, samam, mitha:) • ‑beg.comp.‑ 'according to agreement', 'by appointment') • convention, consent • hint, prearranged signal (acc. with >#kR, 'to give a signal') • a short explanation of a grammatical rule (= 2. zailI, q.v.) • condition, provision. — y1027.025.
Ø
एवं मिथो दु:खदयो: श्लिष्टयो: क: सुखागम: ।
evam mitha:_ du:kha.dayo: zliSTayo: ka: sukha-Agama: |
एतयोर्देहमनसोर् जात्यैवातिविरुद्धयो: ॥६०॥
etayo:_ deha-manaso:_ jAtya eva ati.viruddhayo: ||60||
.
evam mithas – so mutually =
du:kha.dayo: zliSTayo: - of two sorrow.giving close.connected =
ka: sukha-Agama: - who comes to happiness =
etayo:_ deha-manaso: - of these two, Body & Mind =
jAtya eva ati.viruddhayo: x
~vlm.60. What good then can possibly accrue to us from the union of the body and mind, which are repugnant to one another, and which of their own nature can never be reconciled together.
~sv.60-65 When thus the mind and the body are constantly engaged in mutual destruction, how can one have happiness?
*jd. –
मनस्य् एव परिक्षीणे न देहो दु:ख-भाजनम् ।
manasy eva parikSINe na deha:_ du:kha-bhAjanam |
तत्क्षयउत्कतया नित्यम् देहोऽपि परिधावति ॥६१॥
tat.kSaya-utkatayA nityam deha:_ api paridhAvati ||
61||
.
manasi eva parikSINe - when even Mind is in decline, =
na deha: du:kha-bhAjanam - Body does not undergo sorrow =
tat.kSaya-utkatayA – thru longing.for/regretting it =
nityam deha: api paridhAvati x
~m.61 When mind declines, body will cease to be a vessel of sorrows. And so body always tries to kill mind or work for its destruction.
~vlm.61. The mind being weakened, the body has no pain to undergo;
wherefore the body is always striving to weaken the mind.
#ud -> #utka -> #utkatA - a state of longing or regret KSS.
Ø
नष्टानष्टमनर्थाय शरीरं पदमापदाम् । अलब्धात्मविवेकेन मनसा सुप्रजायते ॥६२॥
naSTa-anaSTam anarthAya zarIram padamApadAm | alabdha-Atma-vivekena manasA suprajAyate ||62||
.
dead or alive, Body blunders from state to state
without getting Self-Discernment
being overcome by Mind
.
~vlm.62. The body, whether it is alive or dead, is subjected to all sorts of evils by its hostile mind, unless it is brought under the subjection of reason.
~sv.60-65 …It is by the destruction of the mind that there can be happiness; hence the body tries every day (in deep sleep) to destroy the mind. However, until self-knowledge is attained, one unwittingly promotes the strength of the other and they seem to function together for a common purpose — even as water and fire, though opposed to each other, work together for a common cause (e. g., cooking).
एते मन:शरीरे हि मिथ: पीवरताM गते । जड.रूपे हि वपुषा पयोदसरसी यथा ॥६३॥
ete mana:zarIre hi mitha: pIvaratAm gate | jaDa.rUpe hi vapuSA payoda-sarasI yathA ||
63||
.
ete mana:zarIre hi - for these two, Mind & Body =
mitha: - mutually =
pIvaratAm gate x
jaDa.rUpe hi vapuSA x
payoda-sarasI yathA x
~m.63 These stupid mind and body increase mutually like a cloud and a tank.
~vlm.63. When both the body and mind become stout and strong, they join together to break all bonds, as the lake and rainwater join together to overflow on the banks.
~sv.60-65 ... However, until self-knowledge is attained, one unwittingly promotes the strength of the other and they seem to function together for a common purpose — even as water and fire, though opposed to each other, work together for a common cause (e. g., cooking).
*jd. –
Ø
मिथो दु:खाय सMपन्ने एक.रूपे द्विधा स्थिते ।
mitho du:khAya sampanne eka.rUpe dvidhA sthite |
व्यवहार.परे सार्धम् लोके वारि-अनलाव् इव ॥६४॥
vyavahAra.pare sArdham loke vAri-analau_ iva ||
64||
.
mitha:
together
du:khAya sampanne x
eka-rUpe dvidhA sthite
existent twofold in one form
vyavahAra-pare
x
sArdham
x
loke vAri-analau iva – in the world like water & fire.
~m.64 These two are together as one in their sorrows. They act together in the world. They are like fire and water.
~vlm.64. Though both of them are troublesome to us in their different natures, yet their union to one end is beneficial to us, as the co-operation of fire and water is for the purpose of cooking.
*jd. –
Ø
चित्ते क्षयिणि संक्षीणे देहो ह्य् आमूलितो भवेत् ।
वर्धमाने तरुरिव शत-शाख: प्रवर्तते ॥६५॥
चित्ते क्षयिणि संक्षीणे देहो ह्य् आमूलितो भवेत् । वर्धमाने तरुरिव शत-शाख: प्रवर्तते ॥६५॥
citte kSayiNi saMkSINe deha:_ hi_ AmUlita:_ bhavet | vardhamAne taru: iva zata-zAkha: pravartate ||65||
.
citte kSayiNi saMkSINe
x
deha: hi AmUlita: bhavet
x +
vardhamAne taru: iva
when growing like a tree
zata-zAkha: pravartate
it produces a hundred branches
.
#kSayi
#saMkSINa
~m.65 When mind declines or gets annihilated, body declines to its roots. When mind thrives, body also thrives like a tree with its branches and leaves.
~vlm.65. When the weak mind is wasted and worn out, the body also becomes weakened and languid; but the mind being full, the body is flushed like a flourishing arbor, shooting forth with verdure.
*jd. –
Ø
क्षीयते मनसि क्षीणे देह: प्रक्षीणवासन: ।
kSIyate manasi kSINe deha: prakSINa-vAsana: |
मनो न क्षीयते क्षीणे देहे तत्क्षपयेन्मन: ॥६६॥
mana:_ na kSIyate kSINe dehe tat kSapayet_ mana: ||66||
.
Body
thru weakened vAsanAs
declines when Mind declines
Mind does not decline when Body declines
in the body let that Mind decline.
deha: prakSINa-vAsana: - the body with weakened vAsanAs =
kSIyate manasi kSINe - declines when the Mind declines =
mana:_ na kSIyate kSINe - Mind does not decline when the body declines =
dehe tat kSapayet mana: - in the body let that Mind decline.
#prakSINa
#kSINa
#kSapaya
~m.66 When mind dies, body also becomes free of vasana:_ and declines But when body declines, mind does not (or need not).
~sv.66 If the mind ceases to be, then the body ceases to be, too, on account of the cessation of thought-force and mental conditioning: but the mind does not cease to be when the body dies.
~vlm.66. The body pines away with its weakened desires, and at the weakness of the mind; but the mind never grows weak at the weakness of the body; therefore the mind requires to be curbed and weakened by all means.
*jd. –
सMकल्प-पादपम् तृष्णा-लतम् छित्त्वा मनो वनम् ।
saMkalpa-pAdapam tRSNA-latam chittvA mana:_ vanam |
वितताम् भुवmAसाद्य विहरामि यथा-सुखम् ॥६७॥
vitatAm bhuvam AsAdya viharAmi yathA-sukham ||
67
||
.
I've chopped the thirsty Concept Tree,
together with its Craving Vine,
and having cleared a great expanse, I wander Mind Forest as I please
.
~vlm.67. I must therefore cut down the weed wood of my mind, with the trees of my desires and the plants of my thirstiness; and, having reclaimed thereby a large tract of land, rove about at my pleasure.
प्रक्षीयमाणmeveदम् न मनो मनसि स्थितम् ।
prakSIyamANam eva idam na mana:_ manasi sthitam |
प्रशाम्यद्वासना-जालम् प्रावृड्-अन्त इvAम्बुद: ॥६८॥
prazAmyat_ vAsanA-jAlam prAvRD-anta iva ambuda: ||
68||
.
prakSIyamANam eva idam x
na mana: manasi sthitam – there is no Mind set in the Mind =
prazAmyat_ vAsanA-jAlam x
prAvRD-ante iva ambuda: - like a cloud at the end of the Rains.
~m.68 A declining mind will not retain its qualities of mind. The vasana:_ will get quietened like clouds at the end of rainy season.
~vlm.68. After my egoism is lost, and the net of my desires is removed, my mind will regain its calm and clearness, like the sky after dispersion of the clouds at the end of the rainy weather.
~sv.67-73 Hence, one should strive to kill the mind. Mind is like a forest with thought-forms for its trees and cravings for its creepers: by destroying these, I attain bliss. When the mind is dead, whether the body (composed of flesh, blood, etc., ) exists or not does not matter to me. That I am not the body is obvious: for the corpse does not function!
*jd. –
धातूनाM सMनिवेशोऽयम् देह-नामा रिपुर् मम ।
dhAtUnAm saMnivezo'yam deha-nAmA ripu: mama |
प्रक्षियमाणे मनसि गलत्व् एषोऽवतिष्ठतु ॥६९॥
prakSiyamANe manasi galatu_ eSa:_ avatiSThatu ||
69
||
.
consisting of the elements
this so-called Body is my enemy
:
when Mind is worn.away
let it waste.away or let it last
.
~vlm.69. It is of no matter to me whether this body of mine, which is a congeries of my humours, and a great enemy of mine, should waste away or last, after the dissolution of my mind.
यdaर्थM किल भोगश्रीर् वाञ्छते स्वकलेवरम् ।
yat_ artham kila bhoga-zrIr vAJchate sva.kalevaram |
तन् मे nAपि न तस्yAहम् कोऽर्थ: सुख-लवेन मे ॥७०॥
tan me na api na tasya aham ka:_ artha: sukha-lavena me ||
70
||
.
whatever good may come from pleasuring
my own cadaver wishes
:
it is not really mine nor am I its
.
what good are trifling pleasures to me
?
~m.70 I have nothing to do with those pleasures that my body desires. What purpose or use are those little joys for me?
~vlm.70. That for which this body of mine craves its enjoyments is not mine, nor do I belong to it; what is the good therefore of bodily pleasure to me.
nAहम् देह इति tvaस्मिन् युक्तिmAकर्णय क्रमे ।
na aham deha iti tu_ asmin yuktim AkarNaya krame |
सर्vAङ्गेष्व् अपि सत्स्व् एव शव: कस्मान् न वल्गति ॥७१॥
sarva-aGgeSv api satsv eva zava: kasmAn na valgati ||
71
||
.
I'm not the body, and here is the reason
:
listen carefully
!
if
it has all its limbs, and they are really substantially so
why
does a corpse not dance
?
~m.71 'I am not this body' hear why I say this. Even with all those limbs intact why does not a corpse gallop?
तस्माद् देहाdaतीतोऽहम् नित्योऽnaस्तमित-द्युति: ।
tasmAt_ dehAt_ atIta:_ aham nitya:_ an.astamita-dyuti: |
य: सङ्गम् भास्वता प्राप्य वेद्मि व्योमनि भास्करम् ॥७२॥
ya: saGgam bhAsvatA prApya vedmi vyomani bhAskaram ||
72||
.
tasmAt_ dehAt_ atIto aham - I am beyond that body =
nitya:_ anastamita-dyuti: - eternal unsetting light =
ya: saGgam bhAsvatA prApya x
vedmi vyomani bhAskaram x
~vlm.72. Therefore I am something beside this body of mine, and that is everlasting and never setting in its glory; it is by means of this that I have that light in me, whereby I perceive the luminous sun in the sky,
~sv.67-73 Hence, one should strive to kill the mind. Mind is like a forest with thought-forms for its trees and cravings for its creepers: by destroying these, I attain bliss. When the mind is dead, whether the body (composed of flesh, blood, etc., ) exists or not does not matter to me. That I am not the body is obvious: for the corpse does not function!
~m.72 And so, I am beyond this body. I am eternal. I shine with never declining light, with such luminosity I am the very sun in the sky.
#tt.light #bhAsvat, #bhAsvara (>bhAs.) -mfn.- luminous , splendid , shining RV. &c. &c. ; m. the sun , light , brightness KSS.&c. •• ya: saGgam bhAsvatA prApya vedmi vyomani bhAskaram y5053.072
*jd. –
Ø
नाज्ञोऽहं नच मे दु:खं नानर्थो न च दु:खिता ।
na ajJa:_ aham na.ca me du:kham na an.artha:_ na ca du:khitA |
शरीरमस्तु भावास्तु स्थितोऽस्मि विगतज्वर: ॥७३॥
zarIram astu bhAvAstu sthita:_ asmi vigata-jvara: ||73||
.
I am not ignorant
nor is there sorrow for me
nothing wrong
no state of suffering
:
let Body be what it becomes
—
I exist, free from trouble
.
~m. .... Whether this body is or is not, I remain without any anguish or fever.
यत्र आत्मा तत्र न मनो neन्द्रियाणि न वासना: ।
yatra AtmA tatra na mana:_ na indriyANi na vAsanA: |
पामरा: परि.तिष्ठन्ति निकटे न मही.भृत: ॥७४॥
pAmarA: pari.tiSThanti nikaTe na mahI.bhRta: ||
74||
.
yatra AtmA - where is the Self =
tatra na mana:_ - there is no Mind =
na indriyANi no organs - na vAsanA: no vAsanA.Trace =
pAmarA: paritiSThanti x
nikaTe na mahIbhRta: x
~m.74 Where there is Self, there can be no mind, no senses, no vasanas. Commoners can not live by the side of kings.
~sv.74-82 Where there is self-knowledge, there is neither mind nor the senses, nor the tendencies and habits (the concepts and percepts)...
~vlm.74. Where there is the soul or self, there is neither the mind, nor senses nor desire of any kind; as the vile Pamaras never reside in the contiguity of princes. (Mahibhretas means mountains also).
*jd. –
Ø
पदं तदनुयातोऽस्मि केवलोऽस्मि जयाम्यहम् ।
padam tad anuyAta:_ asmi kevala:_ asmi jayAmi_ aham |
निर्वाणोऽस्मि निरंशोऽस्मि निरीहोऽस्मि निरीप्सित: ॥७५॥
nirvANa:_ asmi niraMza:_ asmi nirIha:_ asmi nir.Ipsita: ||75||
.
that state I have attained
:
I
am alone, all.one
am victorious
am nirvANa
am partless
am desireless
without a wish
.
~vlm.75. I have attained to that state in which I have surpassed all things; and it is the state of my soliety, my extinction, my indivisibility, and my want of desires.
इदानीmaस्म्य् असम्बद्धो मनो देह-इन्द्रियआदिभि: ।
idAnIm asmy asambaddho mana:_ deha-indriya-Adibhi: |
पृथक्कृतस्य तैलस्य तिलैर् विगलनैriव ॥७६॥
pRthak-kRtasya tailasya tilair vigalanair iva ||
76
||
.
in this way I'm unloosed from Mind, Body, and their organs
—
they're all like oil extracted from the seed
.
~sv. I have risen above all relationships with the mind, body and the senses, even as the oil pressed out of the seeds has no relation with the seeds.
~vlm.76. I am now loosened from the bonds of my mind, body and the senses, as the oil which is extracted from the seeds of sesamum, and separated from the sediments.
Ø
स्वस्मात्पदवरादस्माद् लीलया चलितस्य मे ।
svasmAt pada-varAt_ asmAt_ lIlayA calitasya me |
पृथक्कृतमते: किं च परिवारो ह्ययM शुभ: ॥७७॥
pRthak-kRta-mate: kim ca parivAra:_ hi_ ayam zubha: ||77||
.
svasmAt pada-varAt asmAt
x
lIlayA calitasya me
x +
pRthak-kRta-mate: kiM ca
x
parivAra: hi ayam zubha:
x
.
#parivAra
~m.77. I get only good from these separated mind and body. They are with me for my play.
~sv.74-82 ... I have risen above all relationships with the mind, body and the senses, even as the oil pressed out of the seeds has no relation with the seeds. To me now the mind, body and the senses are playthings. ..
~vlm.77. I walk about freely in this state of my transcendentalism, and my mind which is disjoined from the bonds of the body considers its members as its dependent instruments and accompaniments.
*jd. –
स्वच्छता ऊर्जितता सत्ता हृद्यता सत्यता ज्ञता । आनिन्दिtoपशमिता सदा च मृदु-भाषिता ॥७८॥
svacchatA UrjitatA sattA hRdyatA satyatA jJatA | AninditA upazamitA sadA ca mRdu-bhASitA ||
78||
.
svacchatA - purity =
UrjitatA - power/excellence; =
sattA - Suchness/truth =
hRdyatA - Friendship =
satyatA x
jJatA - wiseness =
AninditA x
upazamitA x
sadA ca mRdu-bhASitA x
~vlm.78. I find myself to be now situated in a state of transparency and buoyancy, of self-contentment and intelligence, and of true reality; I feel my full joy and calmness, and preserve my reservedness in speech.
~m.78-80. Purity, strong self existence, charm and cordiality, truthfulness, knowledge, delight, quietude, soft speech generosity, completeness, unity of all, fearlessness, nonduality, equality, beauty, prosperity-all these are my friends.
~sv.74-82 To me now the mind, body and the senses are playthings. Purity, total fulfilment of all desires (hence, their absence), friendliness to all, truthfulness, wisdom. tranquillity and blissfulness, sweetness of speech, supreme magnanimity, lustrousness, one-pointedness, realisation of cosmic unity, fearlessness, absence of divided-consciousness, non-perversity — these are my constant companions.
#Urjita-ऊर्जित Powerful, strong; श्रीमदू- र्जितमेव वा Bg.1.41; मातृकं च धनुरूर्जितं दधत् R.11.64; cf. also बाणाक्षरैरेव परस्परस्य नामोर्जितं चापभृतः शशंसुः vigorous, strong (speech); Si.16.38; ऊर्जितं क्षात्रं तेजः Ve.1.13. ~ Great, large, much; धनुर्विस्फारयामास तडिदूर्जितनिःस्वनम् Rām.5.48.25; Mv.2.13. ~ Distinguished, superior; beautiful; ˚श्रीः Śi.16.85; मकरोर्जितकेतनम् R.9.39;1,93; Māl.7.4. -3 Noble, spirited; ऊर्जितः खलु ते कामः Rām.2. 85.2. ˚आश्रयं वचः Ki.2.1. ~ Urjitam ind. excellently. ~ Urjitam ‑तम् Strength, might. -2 Energy. ~ UrjitatA y5053.078.
*jd. –
Ø
पूर्णतोदारता सत्या कान्तिमत्तैकतानता । सरैकता निर्भयता क्षीणाद्वित्वविकल्पता ॥७९॥
pUrNatA_ udAratA satyA kAntimattA_ ekatAnatA | sarva-ekatA nirbhayatA kSINa-dvitva-vikalpatA||79||
.
pUrNatA
Fulness
udAratA
Nobility
satyA
Truth
kAntimattA
Beauty
ekatAnatA
One-pointedness
sarva-ekatA
All-Oneness
nirbhayatA
Fearlessness
kSINa-dvitva-vikalpatA
without the idea of duality
.
~vlm.79. I find my fulness and magnanimity, my comeliness and evenness of temper; I see the unity of all things, and feel my fearlessness and want of duality, choice and option.
~m.78-80. Purity, strong self existence, charm and cordiality, truthfulness, knowledge, delight, quietude, soft speech generosity, completeness, unity of all, fearlessness, nonduality, equality, beauty, prosperity-all these are my friends.
#ekatAna-एक-तान directed to one object only, having the mind fixed on one object only, closely attentive; — ekatAna: attention fixed on one object only; harmonious tone or song (cf. <tAna>). — y6069.053 —
Ø
नित्योदिता: समा: स्वस्था: सुन्दर्य: सुभगौदया: । ममैकात्ममतेर्नित्यं कान्ता हृदयवल्लभा: ॥८०॥
nitya-uditA: samA: svasthA: sundarya: subhaga-udayA: | mama ekAtma-mater nityam kAntA hRdaya-vallabhA: ||80||
.
nitya-uditA: samA: svasthA:
ever-arisen, the same, self-situate
sundarya:
beautiful
subhaga-udayA:
x +
mama-ekAtma-mate:
x
nityam kAntA:
x
hRdaya-vallabhA:
x
.
~m.78-80. Purity, strong self existence, charm and cordiality, truthfulness, knowledge, delight, quietude, soft speech generosity, completeness, unity of all, fearlessness, nonduality, equality, beauty, prosperity-all these are my friends.
~vlm.80. I find these qualities to be ever attendant on me. They are constant and faithful, easy and graceful and always propitious to me; and my unshaken attachment to them has made them as heartily beloved consorts to me.
~sv.80-84 Since at all times everything everywhere happens in every manner, in me there is no desire or aversion towards anything, whether pleasant or unpleasant. Since all delusion has come to an end, since the mind has ceased to be and all evil thoughts have vanished, I rest peacefully in my own self.
*jd. –
Ø
सर्वथा सर्वदा सर्वं सर्वस्मिन्संभवत्यत: ।
sarvathA sarvadA sarvam sarvasmin sambhavati_ ata: |
सर्वं प्रति मम क्षीणे वाच्छावाञ्छे सुखासुखे ॥८१॥
sarvam prati mama kSINe vAJcha-avAJche sukha-asukhe ||81||
.
everyhow
everywhen
everything
everywhere
is happening together
so
everything
when "mine" has faded
is
loving o&r loathsome pleasure o&r pain
.
~sv. Since at all times everything everywhere happens in every manner, in me there is no desire or aversion towards anything, whether pleasant or unpleasant.
~vlm.81. I find myself as all and in all, at all times and in every manner; and yet I am devoid of all desire for or dislike to any one, and am equally unconcerned with whatever is pleasant or unpleasant, agreeable or disagreeable to me.
Ø
विगतमोहतया विमनस्तया
vigata-mohatayA vi.mana:_ tayA
गतविकल्पनचित्ततया स्फुटम् ।
gata-vikalpana.cittatayA sphuTam |
उपरमाम्यहमात्मनि शीतले
uparamAmi_ aham Atmani zItale
घनलव: शरदीव नभस्तले ॥८२॥
ghana-lava: zaradi iva nabhastale ||82||
.
with the delusive state gone
the fading manas.Mind
because of it
with its misimagining Affection gone
all clear
I go quietly inactive
in the Self, in its cool, a bit of cloud in the spacious autumn sky
.
~m.82 With all attachments gone, with no mind (of mine), with all willings destroyed, I abide in the cool state of my Self. I am like a small cloud in the autumn sky.
~vlm.82. Removed from the cloud of error and melancholy, and released from dubitation and duplicity in my thoughts, I peregrinate myself as a flimsy cloud, in the cooling atmosphere of the autumnal sky.
DAILY READINGS 26 April
fm5053 2.ap24..26 uddAlaka's further Enquiry .z82
fm7068 3.ap26-27 vasiShTha's Vision .z43
fm3014 1.ap24..26 Grandfather brahmA Evolves .z86
Group Page
https://groups.google.com/forum/#!forum/yoga-vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa mana:_ bhavet |
बुद्धि: चित्तम् अहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
Wordviewer is a free tool from Microsoft
that permits proper formatting
if you are not a Word user
downloadable at
https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
||
01
02
तत्कृतेभ्यो विचारेभ्योऽनुभूतेभ्योऽपि भूरिश: ।
भूयो अpyaनुभवत्यन्तraहम् हि चिदलेपका ॥३॥
स्वदुर्भावोपरचितां देह: संसारसंस्थितिम् ।
गृह्णात्वथ त्यजतु वाप्यहं हि चिदलेपिका ॥४॥
05
चितो न जीवितेनार्थ: सर्वआत्मा सर्वजीवितम् ।
किं प्राप्स्यति कदात्मैषा प्रायता यदि जीवितम् ॥६॥
जीव्यते म्रियते चेति कुविकल्पकमालिनी ।
कलना मनसामेव नात्मनो विमलात्मन: ॥७॥
यो ह्यहम्भावतां प्राप्तो भावाभावै: स गृह्यते ।
आत्मनो नास्त्यहम्भावो भावाभावा: कुतोऽस्य ते ॥८॥
अहम्भावो मुधा मोहो मनश्च मृगतृष्णिका ।
जड: पदार्थसंभार: कस्याहम्कारभावना ॥९॥
10
11
गुणा गुणार्थे वर्तन्ते प्रकृतौ प्रकृति: स्थिता ।
सदेव सति विश्रान्तं कुतोऽहम्भावभावना ॥१२॥
सर्वगं सर्वदेहस्थं सर्वकालमयं महत् ।
केवलं परमात्मानं चिदात्मैवेह संस्थित: ॥१३॥
एवं किमाकृति: को वा किमादेशश्च किंकृत: ।
किंरूप: किंमय: कोऽहं किम् गृह्णामि त्यजामि किम् ॥१४॥
तेनाहं नाम नेहास्ति भावाभावोपपत्तिमान् ।
अनहम्काररूपस्य सम्बन्ध: केन मे कथम् ॥१५॥
असत्यलमहम्कारे सम्बन्ध: कस्य केन क: ।
सम्बन्धाभावसंसिद्धौ विलीना द्वित्वकल्पना ॥१६॥
एवं ब्रह्मात्मकमिदं यत्किंचिज्जगति स्थितम् ।
सदेवास्मि तदेवास्मि परिशोचामि किं मुधा ॥१७॥
एकस्मिन्नेव विमले पदे सर्वगते स्थिते ।
अहम्कारकलङ्कस्य कथं नामोदय: कुत: ॥१८॥
नास्त्येव हि पदार्थश्रीरात्मैवास्तीह सर्वग: ।
पदार्थलक्ष्म्यां सत्यां च सम्बन्धोऽस्ति न कस्य.चित् ॥१९॥
इन्द्रियैरिन्द्रियैरङ्गैर्मनो मनसि वल्गति ।
चिदलिप्तवपु: केन सम्बन्ध: कस्य किं कथम् ॥२०॥
21
22
अतत्त्वालोकजातेयमहम्कारचमत्कृति: ।
तापेन हिमलेखैव तत्त्वालोके विलीयते ॥२३॥
आत्मनो व्यतिरेकेण न किंचिदपि विद्यते ।
सर्वम् ब्रह्मेति मे तत्त्वमेतत्तद्भावयाम्यहम् ॥२४॥
25
समूलं सMपरित्यज्य चिरायाहम्कृतिभ्रमम् ।
तिष्ठाम्यात्मनि शान्तात्मा शरत्खं शरदीव खे ॥२६॥
27
स्फुरtyaहम्कारघने हृद्व्योम्नि सलिlAत्मनि ।
विकसtyaभित: कायकदम्बे दोषमञ्जरी ॥२८॥
मरणं जीवितोपान्तं जीवितं मरणान्तगम् ।
भावोऽभावाद्व्यवच्छिन्न: कष्टेयं दु:खवेदना ॥२९॥
इदं लब्धमिदं प्राप्स्यामीत्यार्तिर्दाहकारिणी ।
न शाम्यत्यर्करत्नानां ग्रीष्मेऽग्निरिव दुर्धियाम् ॥३०॥
नास्तीदमिदमस्तीति चिन्ता धावत्यहम्कृतिम् ।
जडाशया जडामभ्रमाला शैलावलीमिव ॥३१॥
32
स्वतृष्णाकृष्णभोगिन्यो देहद्रुमकृतालया: ।
क्वापि यान्ति विचारात्मन्यागते विनतासुते ॥३३॥
34
इदं जगदुदेत्य् आदाव् अकारणmaकारणात् ।
यदकारणमुद्भूतं तत्सदित्युच्यते कथम् ॥३५॥
अपर्यन्तपुराकाले मृदि कुम्भ इवाकृति: ।
देहोऽभवदिदानीं तु कथैवास्ति भविष्यति ॥३६॥
मध्यइतरपयोमात्रम् कंचित् कालं चलाचलम् ।
आद्यन्तसौम्यते त्यक्त्वा वारि वीचितया यथा ॥३७॥
अस्मिन्क्षणपरिस्पन्दे देहे विसरणोन्मुखे ।
तरङ्गे च निबद्धास्था ये हतास्ते कुबुद्धय: ॥३८॥
39
चित्तं पूर्वं पुरस्ताच्च चिद्देशं शान्तमित्यपि ।
सदसद्वा खसंलीनं मध्येऽस्मिन्किं तवोदितम् ॥४०॥
यथा स्वप्नविकारेषु यथा संभ्रमदृष्टिषु ।
यथा वा मदलीलासु यथा नौयानसंभ्रमे ॥४१॥
यथा धातुविकारेषु यथा चेन्द्रियविक्लवे ।
यथातिति.संभ्रमानन्दे दोषावेशदशासु च ॥४२॥
43
सा च त्वया कृता नित्यं चित्तदु:खसुखोदये ।
यथा वियोगयामिन्योर्मतयोर्हन्ति रागिणम् ॥४४॥
मयैवेहासदभ्यासान्मिथ्या सदिव लक्ष्यसे ।
मृगतृष्णेव तेनैतत्त्वत्कृतं मत्कृतं भवेत् ॥४५॥
यदिदं किंचिदाभोगि तत्सर्वं दृश्यमण्डलम् ।
अवस्त्विति विनिर्णाय मनो यात्यमन: पदम् ॥४६॥
अवस्त्विदमिति स्फारे रूढे मनसि निश्चये ।
हेमन्त इव मञ्जर्य: क्षीयन्ते भोगवासना: ॥४७॥
चित्त्वाद् दृष्ट-आत्मना नूनं संत्यक्तमननौजसा ।
मनसा वीतरागेण स्वयं स्वस्थेन भूयते ॥४८॥
परमात्मानले क्षिप्तं संवृत्त्यावयवं स्वयम् ।
दग्ध्वात्मानमलं चित्तं शुद्धतामेति शाश्वतीम् ॥४९॥
देहमन्यतया दृष्ट्वा त्यक्त्वा विषयवासनाम् ।
विनाशमुररी.कृत्य मनो जयति वीरवत् ॥५०॥
मन: शत्रु: शरीरस्य शरीरं मनसो रिपु: ।
एकाभावेन नश्येते आधाराधेयकार्यवत् ॥५१॥
रागद्वेषवतोर्नित्यमन्योन्यातिविरुद्धयो: ।
एतयोर्मूलकाषेण विनाश: परमं सुखम् ॥५२॥
एतयोरेकसंस्थाने मृतिरित्येव या कथा ।
सा व्योम्न्यया स्त्रिया भुक्ता धरेति कथया समा ॥५३॥
अकृत्रिमविरोधस्थौ यत्र संघटितावुभौ ।
धारा इव पतन्त्येव तत्रानर्थपरम्परा: ॥५४॥
मिथो विरुद्धसंसर्गे रतिमेत्यधमो हि य: ।
त्यक्तव्य: स पतद्-वाराव् अग्निराशावलेपने ॥५५॥
संकल्पेन मन: पुष्ट्वा शरीरं बालयक्षवत् ।
आयुरेवाशनान्यस्मै स्वदु:खानि प्रयच्छति ॥५६॥
तैर्दु:कैस् तापितो देहो मनो हन्तुमथेच्छति ।
पुत्रोऽपि हन्ति पितरमाततायिपदं गतम् ॥५७॥
नास्ति शत्रु: प्रकृत्यैव नच मित्रं कदा.चन ।
सुखदं मित्रमित्युक्तं दु:खदा: शत्रव: स्मृता: ॥५८॥
59
एवं मिथो दु:खदयो: श्लिष्टयो: क: सुखागम: ।
एतयोर्देहमनसोर् जात्यैवातिविरुद्धयो: ॥६०॥
61
नष्टानष्टमनर्थाय शरीरं पदमापदाम् ।
अलब्धात्मविवेकेन मनसा सुप्रजायते ॥६२॥
63
64
चित्ते क्षयिणि संक्षीणे देहो ह्य् आमूलितो भवेत् ।
वर्धमाने तरुरिव शत-शाख: प्रवर्तते ॥६५॥
क्षीयते मनसि क्षीणे देह: प्रक्षीणवासन: ।
मनो न क्षीयते क्षीणे देहे तत्क्षपयेन्मन: ॥६६॥
67
68
69
70
71
72
नाज्ञोऽहं नच मे दु:खं नानर्थो न च दु:खिता ।
शरीरमस्तु भावास्तु स्थितोऽस्मि विगतज्वर: ॥७३॥
74
पदं तदनुयातोऽस्मि केवलोऽस्मि जयाम्यहम् ।
निर्वाणोऽस्मि निरंशोऽस्मि निरीहोऽस्मि निरीप्सित: ॥७५॥
76
स्वस्मात्पदवरादस्माद् लीलया चलितस्य मे ।
पृथक्कृतमते: किं च परिवारो ह्ययM शुभ: ॥७७॥
78
पूर्णतोदारता सत्या कान्तिमत्तैकतानता ।
सरैकता निर्भयता क्षीणाद्वित्वविकल्पता ॥७९॥
नित्योदिता: समा: स्वस्था: सुन्दर्य: सुभगौदया: ।
ममैकात्ममतेर्नित्यं कान्ता हृदयवल्लभा: ॥८०॥
सर्वथा सर्वदा सर्वं सर्वस्मिन्संभवत्यत: ।
सर्वं प्रति मम क्षीणे वाच्छावाञ्छे सुखासुखे ॥८१॥
विगतमोहतया विमनस्तया
गतविकल्पनचित्ततया स्फुटम् ।
उपरमाम्यहमात्मनि शीतले
घनलव: शरदीव नभस्तले ॥८२॥
||
DAILY READINGS 27 April
fm5054 2.ap27..29 uddAlaka's REPOSE .z93
fm7068 3.ap26-27 vasiShTha's Vision .z43
fm3015 1.ap27 TALE OF THE TOMB the rAjA and his Queen .z31
Group Page
https://groups.google.com/forum/#!forum/yoga-vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
Wordviewer is a free tool from Microsoft
that permits proper formatting
if you are not a Word user
downloadable at
https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
Jiva Das
https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1-end.docx?dl=0
FM.5.53 UDDALAKA'S FURTHER ENQUIRY 2.ap24..26 .z82
https://www.dropbox.com/s/otdvejp8o4lao45/fm5053%202.ap24..26%20uddAlaka%27s%20further%20Enquiry%20.z82.docx?dl=0
oॐm
[image: http://srimadbhagavatam.org/images/caligraphy.gif]
[image: image not displayed]
अपार.पर्यन्त-वपुः परमाणु-अणुर् एव च ।
apAra.paryanta-vapu: paramANu-aNu:_eva ca |
चिद् अचेत्या तद् आक्रान्तौ न शक्ता वासन.आदयः ॥५।५३।१॥
cit_acetyA tat_AkrAntau na zaktA vAsana.Adaya: ||5|53|1||
.
a-.*non*-pAra*.x-*paryanta*.x-*vapus.*wondrous\body.x-*: -
paramANu*.Superatom/Singularity-*aNu*.Atom\bit.x-*: eva.*only/indeed* ca.
*also/and* +
cit.*consciousness* a-.*non*-cetya.*concept(ual)/conceivable.x-*A tat.
*that/That* AkrAnti*.x-*au - na.*not* zakta*.able/competent-.x-*A vAsanA
*.Imprint-*.Adi*.&c/and.so.on.s-*aya:
*. *
अपारपर्यन्तवपुः (It is) a boundless-unlimited=body
परमाण्व्-अणुreव च and yet an atom of the primal atom.
चिdaचेत्या Consciousness is inconceivable!
तदाक्रान्तौ When overrun by That,-=
*m.1 The objectless consciousness is vast and wide. It is also as small
atom. It is quite aloof of all things, and inaccessible to the reach of
desires, &c.
cannot be conditioned:_it is unlimited and is subtler than the subtlest
#ant to bind - #anta - #paryanta: circuit, circumference (the ends of the
many diameter-lines); edge, border; #-paryanta (end-comp.) "bounded by",
directions.
mana: zemuSi_ahamkAra-pratibimbai:_jaDa.indriyai: |
वासानावितताः शून्या वेतालत्रासन.उद्यताः ॥५।५३।२॥
vAsAnA-vitatA: zUnyA* vetAla-trAsana,udyatA: ||5|53|2||
.
mana: zemuSi* – Mind is disquieted* =
ahamkAra-pratibimbai: - *with projections of 'I'dentity *=
jaDa.indriyai: - *with* *gross senses* =
vAsAnA- vitatA: - *the extended vAsanA.Traces* =
zUnyA: -* are empty* =
vetAla*.x-*trAsana*.x-*udyata*.x-*A:
.
*m.2 The senses are inconscient. They are the reflections of the intellect
and ego of mind. Vasana:_are (really) nothing. They are like a demon trying
big and formidable demons.
cannot be conditioned:_it is unlimited and is subtler than the subtlest
the ego-sense and the reflected consciousness in the senses; and from this
there arises the illusion of self-limitation of consciousness.
तत्.कृतेभ्यो विचारेभ्यो ऽनुभूतेभ्यो ऽपि भूरिशः ।
tat-kRtebhya:_vicArebhya:_anubhUtebhya:_api bhUriza: |
bhUya:_api_anubhavati_antar aham hi cit.alepakA ||5|53|3||
.
tat.*that/That.x-*kRta*.done-*ebhya: vicAra*.enquiry\exploration-.x-*ebhya:
-
anubhUta*.x-*ebhya: api.*tho/even* bhUrizas.*variously/manifold* -
bhUyas api anubhava*.x-*ti antar.*within* aham.*I* -
hi.*for*/*since* cit.*consciousness*.a-*.x-*lepaka*.x-*A -
.
*sv.3 When this is experienced and thought of again and again, the
But, I am consciousness which is untouched by any of these.
sva.durbhAva,uparacitAm deha: saMsAra-saMsthitim |
गृह्णातु अथ त्यजतु वा अप्य् अहम् हि चिद् अलेपिका ॥५।५३।४॥
gRhNAtu_atha tyajatu vA_api_aham hi cit_alepikA ||5|53|4||
.
sva.*Ur.self**.x-*durbhAva*.x-*uparacita*.produced/formed/effected**-*Am
deha.*body*: saMsAra.*Samsaara.convolution*-saMsthiti*.x-*m + gRhNAtu*.x-*
atha.*then/next* *-* tyajatu*.x-* vA.*or/else* api.*tho/even* aham.*I* hi.
*for*/*since* cit.*consciousness* a-.*non*-lepika.*greasy.x-*A
*. *
*having created its own miseries*
*let the Body*
*grasp & then abandon its established saMsAra*
*:*
*let "I" be Consciousness without fingerprints*
*.*
*jd. the unstained Chit-Consciousness. «alepika» something that is «a-» not
«-lepi-» from #lepa greasy. not so beautiful an image in English. samsAra
is like the fingergrease on your touchscreen.
me, since I am the untainted intellect.
चितो न जन्म-मरणे सर्वगायाश् चितः किल ।
cita:_na janma-maraNe sarvagAyA:_cita: kila |
kim nAma mriyate jantu:_mAryate kena vA_api kim ||5|53|5||
.
*when there'is no birth or death of Consciousness*
*—which is everywhere—*
*exactly what dies in someone*
*?*
*what is it*
*?*
*how is it made dead*
*?*
cit.*consciousness*-a:*.x - *na.*not* janma.*birth-*maraNa*.death-*e -
sarvaga*.omnipresent/all.going-*AyA: cit.*consciousness*-a: kila.*surely* *+
*
kim.*??/what/why* nAma.*namely/exactly* mriya*.x-*te jantu*.x-*: - mArya
*.x-*te kena*.by/with.what? -* vA.*or/else* api.*tho/even* kim.*??/what/why*
-
*. *
*m.5 Consciousness has neither death nor birth. It is immament in all. Then
means the death of a living being, and how and by whom can it be put to
death?
cita: na jIvitena_artha: sarva.AtmA sarva.jIvitam |
किम् प्राप्स्यति कदा आय्मा एषा प्रायता यदि जीवितम् ॥५।५३।६॥
kim prApsyati kadA AtmA eSA prAyatA yadi jIvitam ||5|53|6||
.
cita:.*of.consciousness* na.*not* *by/with* jIvita*.lived/life-*ena_artha:
- *the purpose of Consciousness does not lie with something that has lived
+ *sarva.*all/every-*.AtmA.*self* sarva.*all/every-*.jIvita*.lived/life.-*m
– *the All.Soul is the life of all* =
kim.*??/what/why* prApsya*.x-*ti kadA.*?when* AtmA.*self* eSa:.*this.here*
prAyata*.x-*A yadi.*if* jIvita*.lived/life*-m
.
सर्व.आत्मा EverySelf
सर्व-जीवितम् everything that has lived
कदा आtmaiषा प्रायता When is this Self forthcoming
यदि जीवितम् if it is something that has lived? -6-
*m.6 Consciousness has no purpose with life (only living). It is the life
it is extended through and gives life to all.
a separate entity, since it is all-pervading.
jIvyate mriyate ceti ku.vikalpakam AlinI |
kalanA manasAm eva na_Atmana:_vimala.Atmana: ||5|53|7||
.
jIvyate mriyate ca iti
ku*.x-*vikalpaka*.x-*mAl*.x-*inI +
kalanA manasAm eva
*only Mind imagining *
na.*not* AtmA.*self*-na: -
vimala.*pure/clear/spotless-*AtmA.*self-*na:
*of the immaculate Self*
*. *
*m.7 'This is living, this is dying' all such are mere fabrications and
the self...
*vlm.7. Life and death belong to the optative and imaginative powers of the
volition or imagination).
ya:_hi_ahambhAvatAm prApta:_bhAva-abhAvai: sa:_gRhyate |
आत्मनो न अस्त्य् अहम्भावो भावाभावाः कुतो ऽस्य ते ॥५।५३।८॥
Atmana:_na_asti_ahambhAva:_bhAva-abhAvA: kuta:_asya te ||5|53|8||
.
*whoever so has got the sense of "I".feeling *
*is gripped by presences & absences *
*: *
*of the Self there is not an "I"-state *
*so where do his states and non-states come from? *
.
ya:.*who/what* -m.- hi.*for*/*since the state of* ahambhAva.*"I"sense*.tAm
prApta*.having.got*: - *bhAva: *- sense.of.becoming/feeling*-*a-.*non*-*bhAva:
*- sense.of.becoming/feeling*-*i: - sa:.*he/it* gRhya*.x-*te *+
*AtmA.*self*-na:
na.*not* asti.*is/exists* ahambhAva.*"I"sense*:- *bhAva: *-
sense.of.becoming/feeling*-*a-.*non*-*bhAva: *- sense.of.becoming/feeling*-*i:
kutas.*?whence* asya*.his/its* @ te.*you/they* <te.@you/they>
.
*m.8 Whatever occured or is gained due to the sense of 'I' is subject to
such existence and nonexistence arise?
is devoid of its egoism can have no sense of its birth or death: (since it
is always existent of itself).
origin (often a. --- born of, sprung from, being in); becoming (---);
being, existence, world; means of existence, wealth, prosperity; N. of a god
##bhu - **bhAva: *- sense.of.becoming/feeling • being (often ---); passing
or change into (loc. or --); occurrence, appearance, existence, duration;
state, condition; conduct, behaviour; nature, character, temper,
disposition; sentiment, feeling (rh.); supposition, conjecture, meaning,
sense; the abstract idea of a verb (g.); affection, inclination; heart,
soul, mind; a being, thing, creature; a clever man, in respectful address =
honourable sir (d.).
अहम्भावो मुधा मोहो मनश् च मृगतृष्णिका ।
जडः पदार्थ-सम्भारः कस्य अहम्कार-भावना ॥५।५३।९॥
jaDa: padArtha-sambhAra: kasya_ahamkAra-bhAvanA ||5|53|9||
.
ahambhAva.*"I"sense*.: mudhA. moha.*delusion-*: manas.*Mind* ca.*also/and*
mRgatRSNa.*Deerthirst.mirage.*-ikA.*ish* *+ *jaDa.*inert-*: padArtha.
*thing\meaning-*sambhAra.*materials/possession*-: kasya.*of.what/whose -*
ahamkAra*."I"dentity*- -bhAvanA.*feeling*
*. *
*the "I".feeling is a foolish delusion*
*for Mind is a mirage*
*and all the multitude of things are quite*
*lifeless*
*so*
*whose is this "I"-feeling*
*?*
*m.9 ... All matter is dull and inconscient...
*sv. ... the objects of the world are inert substances...
*vlm. ... the visible objects are all gross bodies ...
ahambhAva.*"I"sense*.: mudhA. moha.*delusion-*: manas.*Mind* ca.*also/and*
mRgatRSNa.*Deerthirst.mirage.*-ikA.*ish* *+ *jaDa.*inert-*: padArtha.
*thing\meaning-*sambhAra.*materials/possession*-: kasya.*of.what/whose -*
ahamkAra*."I"dentity*- -bhAvanA.*feeling*
रक्त.माम्स.मयो देहो मनो नष्टम् विचारणात् ।
rakta.mAmsa.maya:_deha:_mana:_naSTam vicAraNAt |
जडाश् चित्त.आदय: सर्वे कुतो ऽहम्भाव-भावना ॥५।५३।१०॥
jaDA:_citta.Adaya: sarve kuta:_ahambhAva-bhAvanA ||5|53|10||
.
the body is a construct, made
of blood and meat; the Mind's destroyed
after enquiry; Affection
and the like are become inert:--
whence is this feeling of "I-am"?
body, = *
mana: naSTam vicAraNAt - *Mind (being) destroyed through the act of Enquiry*
=
jaDA: citta.Adaya: sarve - *stilled are all the affective processes. *
kuta:_ahambhAva-bhAvanA - *where does this imagined "I"feeling come from? *
*m.10 Body is full of blood and flesh. Mind gets annihilated by (proper)
concepts are insentient (non-sense) — what is the ego? The senses exist and
are engaged in self-satisfying activity all the time; the substances of the
world are the substances of the world — where is the ego?
objects, what then is it that contains the ego?
Atmam.bharitayA nityam indriyANi sthitAni_alam |
पदार्थाश् च पदार्थत्वे कुतो ऽहम्भाव-भावना ॥५।५३।११॥
padArthA:_ca padArthatve kuta:_ahambhAva-bhAvanA ||5|53|11||
.
AtmaMbhari*.x-*tayA nityam*.always/ever* indriya*.x.s-*ANi sthita.
*situate/set/seated.s.*‑Ani alam.*enuf/rather* *+ *padArtha.*thing\meaning-*A:
ca.*also/and* padArtha.*thing\meaning-*tva-e - *in objectivity -* kutas.
*?whence* - ahambhAva.*"I"sense*-bhAvanA.*feeling*
*. *
*when *
*always being filled with self *
*the senses exist well enough *
*& *
*things are in the state of things *
*where *
*does this feeling "I" come.from*
*? *
Atmam.bharitayA nityam -
indriyANi sthitAni_alam -
padArthA:_ca padArthatve -
kuta:_ahambhAva-bhAvanA - x
*m.11 Senses are engaged with themselves. Matter is occupied with itself.
you apply the term ego?
where is the ego? Nature is nature and its qualities interact on one
another (like the sight and light, hearing and sound, etc.); and what is
rests in itself — where is the ego?
guNA* guNa.Arthe vartante prakRtau prakRti: sthitA |
सदेव सति विश्रान्तम् कुतो ऽहम्भाव-भावना ॥५।५३।१२॥
sat_eva sati vizrAntam kuta:_ahambhAva-bhAvanA ||5|53|12||
.
guNA: guNArthe vartante
*when qualities work.out their purposes *
prakRtau prakRti: sthitA
*it is prakRti set in prakRti *
*being.So likewise when being.So*
*is at rest so *
*where does this "I"feeling come-from*
*?*
guNA* guNa.Arthe vartante prakRtau prakRti: sthitA |
sat_eva / sadA_iva
*x*
sati vizrAntam kuta:_ahambhAva-bhAvanA |
guNA: guNArthe vartante - *when a quality is working.out at the purposes of
the quality its own = *prakRtau prakRti: sthitA - *it is prakRti set in
prakRti = *sad eva sati vizrAntam *- mere reality being in repose =
*kuta:_ahambhAva-bhAvanA
-
*vlm.12. The properties of things continue as properties, and the
and quiet, what then is the ego among them?
where is the ego? Nature is nature and its qualities interact on one
another (like the sight and light, hearing and sound, etc.); and what is
rests in itself — where is the ego?
constitution, temper, disposition, mbh. &c.
MBh.&c.; perturbation, emotion, kathAs.&c.; hostility, defection paJcat.;
an apparition , phantom , spectre, kathAs.; any production (ifc. anything
made of), MBh.&c; • (in #sAMkhya) #vikAra; (in gram.) a derivative, nir.;
formation , growth , development ait-br.
purposes of the quality its own = *prakRtau prakRti: sthitA - *it is
prakRti set in prakRti = *sad eva sati vizrAntam *- mere reality being in
repose = *kuta:_ahambhAva-bhAvanA - *where does this "I"feeling come-from?*
सर्व.गम् सर्व.देहस्थम् सर्व.काल-मयम् महत् ।
sarvagam sarva.deha-stham sarva.kAla-mayam mahat |
केवलम् परमात्मानम् चिदात्मा एव इह संस्थितः ॥५।५३।१३॥
kevalam paramAtmAnam cit.AtmA eva iha saMsthita: ||5|53|13||
.
sarvaga*.omnipresent/all.going-*m sarva.*all/every-*deha.*body*-stha
*.standing/set*‑m sarva.*all/every-*.kAla.*time-*maya.*made*-m mahat.*great* *+
*kevalam.*entirely of the* paramAtma*.Highest.Self.s-*Anam
cidAtmA.*conscious.self
- * eva.*only/indeed* iha.*here*/*in.this.world* saMsthita.
*standing/depending.on-*:
*. *
*it happens everywhere*
*it is seated in everybody*
*it is a construct of everywhen*
*:*
*the Fullness, the Absolute Self established here as a Conscious.self,*
*the consciousness that is the Self*
*.*
*m.13 The Transcendent is immanent in all, in all bodies. It is all of
the Supreme Spirit that is the intelligent soul of all.
*.standing/set*‑m sarva.*all/every-*.kAla.*time-*maya.*made*-m mahat.*great* *+
*kevalam.*entirely of the* paramAtma*.Highest.Self.s-*Anam
cidAtmA.*conscious.self
- * eva.*only/indeed* iha.*here*/*in.this.world* saMsthita.
*standing/depending.on-*:
एवम् किम् आकृतिः को वा किम् आदेशः च किम्.कृतः ।
evam kim AkRti: ka:_vA kim Adeza:_ca kim.kRta: |
किम्.रूपः किम्.मयः को ऽहम् किम् गृह्णामि त्यजामि किम् ॥५।५३।१४॥
kim.rUpa: kim.maya: ka:_aham kim gRhNAmi tyajAmi kim ||5|53|14||
.
evam.*so/this.way* kim.*??/what/why* AkRti*.shape/form*-: *- *ka:.
*who?/what?* vA.*or/else* kim.*??/what/why* Adeza*.x-*: ca.*also/and* *- *
kim.*??/what/why* - kRta*.done*-: *+ *kim.*??/what/why* rUpa.*form*-: *- *
kim.*??/what/why*-maya.*made*-: ka:.*who?/what?* aham.*I* *- *kim.
*??/what/why* gRhNA*.x-*mi *- *tyajAmi*.I.abandon-* kim.*??/what/why*
.
*m.4 Then what is form? Whose is it? who made that? What is 'I' ness? What
and of what ingredients it is composed. What am I and what shall I take it
to be, and what reject as not itself?
*who?/what?* vA.*or/else* kim.*??/what/why* Adeza*.x-*: ca.*also/and* *- *
kim.*??/what/why* - kRta*.done*-: *+ *kim.*??/what/why* rUpa.*form*-: *- *
kim.*??/what/why*-maya.*made*-: ka:.*who?/what?* aham.*I* *- *kim.
*??/what/why* gRhNA*.x-*mi *- *tyajAmi*.I.abandon-* kim.*??/what/why*
तेन अहम् नाम न इह अस्ति भावाभाव.उपपत्तिमान् ।
tena_aham nAma na_iha_asti bhAva-a.bhAva-upapattimAn |
अनहम्कार-रूपस्य सम्बन्धः केन मे कथम् ॥५।५३।१५॥
an.ahamkAra-rUpasya sambandha: kena me katham ||5|53|15||
.
tena.*thereby/therewith* - aham.*I* nAma.*namely/exactly* *- *na.*not* iha.
*here*/*in.this.world* asti.*is/exists* *- bhAva: *-
sense.of.becoming/feeling-a-.*non*-.*bhAva: *-
sense.of.becoming/feeling-upapatti.*happening.fitly-*mAn -
*of *an-.*non*.ahamkAra*."I"dentity*-rUpa.*form*-sya - *of
non-"I"dentity=form* =
sambandha.*connexion/relationship*-: kena*.by/with.what?* me.*@ me*
katham.?*how*
.
*vlm.15. Hence there is nothing here, which may be called the ego either as
bear any relation or any resemblance whatever.
between me and such which are not 'I'? ...
ego-sense be related, and to whom?
*here*/*in.this.world* asti.*is/exists* *- bhAva: *-
sense.of.becoming/feeling-a-.*non*-.*bhAva: *-
sense.of.becoming/feeling-upapatti.*happening.fitly-*mAn -
*of *an-.*non*.ahamkAra*."I"dentity*-rUpa.*form*-sya - *of
non-"I"dentity=form* = sambandha.*connexion/relationship*-: kena
*.by/with.what?* me.*@ me* katham.?*how*
असत्य् अलम् अहम्कारे सम्बन्धः कस्य केन कः ।
asati_alam aham.kAre sambandha: kasya kena ka: |
सम्बन्ध.अभाव-संसिद्धौ विलीना द्वित्व-कल्पना ॥५।५३।१६॥
sambandha-a.bhAva-saMsiddhau vilInA dvitva-kalpanA ||5|53|16||
.
when the "I"dentity is just
not.So,
what is Attachment?
Whose is it?
Why?
When the absence of Attachment is assumed,
the thought of Duality disappears.
asati alam aham.kAre When the "I"dentity is just not.So
sambandha: kasya kena ka: what's the saM.bandha Con.nexion/Attachment?
whose? why? --
vilInA dvitva-kalpanA the imagined Duality disappears.
between me and such which are not 'I'? When 'I' ness is unreal, there can
be no feeling of duality.
its fiction as a duality (beside the unity of God), goes to nothing
whatever.
evam brahma.Atmakam idam yat kimcit-jagati sthitam |
सदेव अस्मि तदेव अस्मि परिशोचामि किम् मुधा ॥५।५३।१७॥
sadeva_asmi tadeva_asmi parizocAmi kim mudhA ||5|53|17||
.
evam.*so/this.way* brahmAtma.*Brahmic.self-ity-*ka-m idam.*this.there* yat.
*what* kimcit.*anything/whatever in the* jagat.going\*world*-i sthita.
*situate/set/seated*-m *+ *sat.*Being.So* eva.*only/indeed* // sadA.*always*
iva.*like/as.if* -
asmi.*I.am* - tat.*that/That* eva.*only/indeed* // tadA.*then* iva.
*like/as.if*
asmi.*I.am* parizoc*.grieving.about-*Ami.*I* kim.*??/what/why* mudhA
*. *
*anything wheresoever in this world is*
*a Selfling*
*a bit of the brahman Immensity*
*:*
*I'm what.is.So <http://what.is.So>, I'm That also, so what is there to
complain-about*
*?*
*vlm.17. Thus every thing in the world being full of the spirit of God, I
otherwise, and sorrow for it.
*what* kimcit.*anything/whatever in the* jagat.going\*world*-i sthita.
*situate/set/seated*-m *+ *sat.*Being.So* eva.*only/indeed* // sadA.*always*
iva.*like/as.if* - asmi.*I.am* - tat.*that/That* eva.*only/indeed* // tadA.
*then* iva.*like/as.if*
asmi.*I.am* parizoc*.grieving.about-*Ami.*I* kim.*??/what/why* mudhA
एकस्मिन्न् एव विमले पदे सर्वगते स्थिते ।
ekasmin*eva vimale pade sarva.gate sthite |
अहम्कार-कलङ्कस्य कथम् नाम उदयः कुतः ॥५।५३।१८॥
ahamkAra-kalaGkasya katham nAma udaya: kuta: ||5|53|18||
.
there is this one pure stainless state
that's omnipresent everywhere. But there's a stain, and it is this
"I". Where does it come from? and how?
ekasmin.*onewhere -* eva.*only/indeed* in vimala.*pure/clear/spotless*-e
pada.*condition*-e sarvagata.*everywhere.gone-*e sthita.
*situate/set/seated-*e *+ *ahamkAra*."I"dentity*-kalaGka.*spot/mark-*sya
katham.?*how* nAma.*namely/exactly* udaya.*rise/ascent*: kutas.*?whence*
.
एकस्मिन्-न् एव विमले पदे In this one pure state,
सर्वगते स्थिते omnipresently situate,
अhamकारकलङ्कस्य of the stain of AhamkAra Egoity,
कुतः from where?
*m.18 When all is That pure and immanent One, where from did this ego
arise?
*vlm.18. All things being situated in one pure and omnipresent spirit;
pada.*condition*-e sarvagata.*everywhere.gone-*e sthita.
*situate/set/seated-*e *+ *ahamkAra*."I"dentity*-kalaGka.*spot/mark-*sya
katham.?*how* nAma.*namely/exactly* udaya.*rise/ascent*: kutas.*?whence*
न अस्त्य् एव हि पदार्थ-श्रीर् आत्मा एव अस्ति इह सर्वगः ।
na_asti_eva hi padArtha-zrI:_AtmA_eva_asti_iha sarvaga: |
पदार्थ-लक्ष्म्यम् सत्याम् च सम्बन्धो ऽस्ति न कस्यचित् ॥५।५३।१९॥
padArtha-lakSmyAm satyAm ca sambandha:_asti na kasya.cit ||5|53|19||
.
na.*not* asti.*is/exists* eva.*only/indeed* hi.*for*/*since* padArtha.
*thing\meaning.-*zrI.*plenty *- AtmA.*self* eva.*only/indeed* asti.
*is/exists* iha.*here*/*in.this.world* sarvaga*.omnipresent/all.going-*: + *but
only self here omnipresent* +
padArtha.*thing\meaning -* lakSmI.*mark/auspice\Goddess.of.Fortune*-yAm
satya.*real/true*-Am ca *- *sambandha.*connexion/relationship*-: asti.
*is/exists* na.*not* kasyacit.*of.who/what-ever*
*. *
*m.19 There is no Matter. There is only Self. At no time can there be
relationship between that and the self.
inquire about our relation with anything which has no reality in itself.
*thing\meaning.-*zrI.*plenty *- AtmA.*self* eva.*only/indeed* asti.
*is/exists* iha.*here*/*in.this.world* sarvaga*.omnipresent/all.going-*: + *but
only self here omnipresent* + padArtha.*thing\meaning -* lakSmI.
*mark/auspice\Goddess.of.Fortune*-yAm satya.*real/true*-Am ca *- *sambandha.
*connexion/relationship*-: asti.*is/exists* na.*not* kasyacit.
*of.who/what-ever*
इन्द्रियैर् इन्द्रियैर् अङ्गैर् मनो मनसि वल्गति ।
indriyai:_indriyai: aGgai:_mana:_manasi valgati |
चिद् अलिप्त-वपुः केन सम्बन्धः कस्य किम् कथम् ॥५।५३।२०॥
cit_alipta-vapu: kena sambandha: kasya kim katham ||5|53|20||
.
indriyai:_indriyai: aGgai: - *with the senses and their sensory
limbs/organs = *mana:_manasi valgati - *Mind dances/plays in Mind = *cit.
*consciousness* a-.*non*-lipta.*smeared/soiled/sticking.to
<http://sticking.to>*-vapus.*wondrous\body* - kena.*by/with.what/whom?* -
sambandha.*connexion/relationship* - kasya.*of.what/whose* kim.*??/what/why*
katham.?*how*
.
*sv.20 The senses function as senses, the mind exists as mind, the
come into being?
with the body, and bears no relation with any body in any manner.
limbs/organs = *mana:_manasi valgati - *Mind dances/plays in Mind = *cit.
*consciousness* a-.*non*-lipta.*smeared/soiled/sticking.to
<http://sticking.to>*-vapus.*wondrous\body* - kena.*by/with.what/whom?* -
sambandha.*connexion/relationship* - kasya.*of.what/whose* kim.*??/what/why*
katham.?*how*
उपल.अयः-शलाकानाम् सम्बन्धो न यथा मिथः ।
upala.ayas-zalAkAnAm sambandho na yathA mitha: |
तथा एकत्र अपि दृष्टाणाम् देह.इन्द्रिय-मनश्.चिताम् ॥५।५३।२१॥
tathA_ekatra_api dRSTANAm deha.indriya-mana:.citAm ||5|53|21||
.
*as there is no connexion of a stone & metal & a stick*
*tho they lie side.by.side*
*so too of percepts seen by the bodily organs and Mind in Consciousness*
*.*
*m.21 There is no relationship between the various darts made out of stone.
though they are at one place.
unrelated to each other.
another, though they are found to reside together in the same person.
*stick/finger/quill.s-*AnAm -
sambandho na yathA *- as there is no connexion = *mitha: *- mutually + *tathA
ekatra api *- thus tho in one place = **of *dRSTa.*seen**.s-*ANAm *- of *
deha.*body*.indriya.*organ*.manas.*Mind*.cit.*consciousness*-*s.*Am -
असद् अभ्युदिते व्यर्थम् अहम्कार-महाभ्रमे ।
asat_abhyudite vyartham ahamkAra-mahAbhrame |
मम इदम् इदम् अस्य इति विपर्यस्तम् इदम् जगत् ॥५।५३।२२॥
mama_idam idam asya_iti viparyastam idam jagat ||5|53|22||
.
asat.*unreal-* abhyudita*.arisen/sprung.from*-e vyartham.*uselessly/worthlessly
- in * ahamkAra*."I"dentity*=mahA*.great-*bhrama.*delusive/wandering*-e *- *
mama.*my/mine* idam.*this.there* idam.*this.there* asya*.his/its* - *"This
is mine, this is his" = *iti.*so/as* viparyasta*.inverted/changed\standing
round.x-*m idam.*this.there* jagat.going\*world*
.
*vlm.22. The great error of the unreal ego having once obtained its footing
mine and thine, as that this is mine and that is thine, and that other is
another's and the like.
all these are tricks of the false ego-sense, these unreal notions cease to
be...
a=tattva.Aloka-jAtA_iyam ahamkAra-camatkRti: |
तापेन हिम.लेखा इव अतत्त्वालोके विलीयते ॥५।५३।२३॥
tApena hima.lekhA_iva tattva.Aloke vilIyate ||5|53|23||
.
a=tattva.Aloka-jAtA iyam -
ahamkAra-camatkRti: -
tApena hima-lekhA iva tattva.Aloke vilIyate -
अ=तttvAलोकजाता - *born of a light that is not Thatness = *
इयmahamकार-चमत्कृतिः - *is this "I"-wonder = *
तापेन हिमलेkhaiव- *like a snowflake in the heat = *
तत्त्वालोके विलीयते - *in the light of Thatness it dissolves. *
*m.23 This ingenuous irony of ego arises out of falsehood. When Truth is
under the light of reason, as ice is dissolved under heat of solar light.
Atmana:_vyatirekeNa na kiMcit_api vidyate |
सर्वम् ब्रह्म इति मे तत्त्वम् एतत् तद् भावयामि अहम् ॥५।५३।२४॥
sarvam brahma_iti me tattvam etat tat_bhAvayAmi_aham ||5|53|24||
.
*there's nothing whatever to be *
*known apart from the Self. "It's all *
*the brahman Immensity". And *
*This-here becomes Thatness for me *
*when I affect the feeling That*
*. *
*of *AtmA.*self*-na: *by/with* vyatireka.
*distinction/separation\logical.discontinuity-*eNa - na.*not* kimcit.
*anything/whatever* api.*tho/even* vidyate.*is.known.to.be
<http://is.known.to.be>* + sarva.*all/everything-*m - "brahma.*Immensity"*.iti
*is *me.*@me* tattva*.objectivity/thatness*-m - etat.*this.here*
tat.*that/That
-* bhAvayAmi aham - *I cause to become*
*. *
आत्मनः व्यतिरेकेण Having separation from the Self न kimचिdaपि विद्यते
सर्वम् "Everything is ब्रह्मेति ब्रह्मा / ब्रह्म the brahman Immensity"
मे तत्त्वं एतत् this is Thatness for me
तद् भावयामि अहम् I make that my feeling.
manifestation of the great brahmA himself.
*distinction/separation\logical.discontinuity-*eNa - na.*not* kimcit.
*anything/whatever* api.*tho/even* vidyate.*is.known.to.be
<http://is.known.to.be>* + sarva.*all/everything-*m - "brahma.*Immensity"*.iti
*is *me.*@me* tattva*.objectivity/thatness*-m - etat.*this.here*
tat.*that/That
-* bhAvayAmi aham - *I cause to become*
अहम्कार-भ्रमस्य अस्य जातस्य आकाश-वर्णवत् ।
ahamkAra-bhramasya_asya jAtasya_AkAza-varNavat |
अपुनः स्मरणम् मन्ये नूनम् विस्मरणम् वरम् ॥५।५३।२५॥
apuna: smaraNam manye nUnam vismaraNam varam ||5|53|25||
.
ahamkAra*."I"dentity*.bhrama.*delusive/wandering*.sya asya*.his/its - *jAta
*.born/become.*sya AkAza.*Space\sky*.varNa.*class\letter*-vat.-*ly/-like* *+
*
apunar.*not.again* smaraNa*.x-*m manye.*I.think* nUnam*.x-* vismaraNa.m vara
*.x-*m
*. *
*when I look-at this illusion,*
*this "I"dentity,*
*the whole lot has the look of Space*
*and I have a mind not to recollect it*
*.*
*yes,*
*non-remembering is best*
*. *
*vlm.25. The error of egoism presents itself before us in as vivid and
is better to obliterate it at once from the mind, than retain any trace of
it behind: (as I am this child, youth, old man, &c).
sa.mUlam samparityajya cirAya ahamkRti-bhramam |
तिष्ठाम्य् आत्मनि शान्तात्मा शरत् खम् शरदि इव खे ॥५।५३।२६॥
tiSThAmi_Atmani zAnta.AtmA zarat kham zaradi_iva khe ||5|53|26||
.
sa-mUlam samparityajya *- having abandoned, root & all, = *cirAya *-
finally = *aham.kRti-bhramam *– the delusion of 'I'dentification =
*tiSThAmi_Atmani
*- I remain in self = *zAnta.AtmA *- a quiet soul = *zarad*.autumn* - kha.
*Private.space*-m *- in *zarad*.autumn*.i iva.*like/as.if* kha.
*Private.space*-e
.
*m.26 Rooting out this illusion of ego for ever, I shall abide in the Self
peacefully.
*sv.26 After having abandoned the very root of the ego-sense, I rest in the
autumnal cloud rests in the infinite vacuum of the sky.
finally = *aham.kRti-bhramam *– the delusion of 'I'dentification =
*tiSThAmi_Atmani
*- I remain in self = *zAnta.AtmA *- a quiet soul = *zarad*.autumn* - kha.
*Private.space*-m *- in *zarad*.autumn*.i iva.*like/as.if* kha.
*Private.space*-e
ददात्य् अनर्थ-निचयम् विस्तारयति दुष्कृतम् ।
dadAti_anartha-nicayam vistArayati duSkRtam |
विस्तारयति संतापम् अहम्भावो ऽनुसंहितः ॥५।५३।२७॥
vistArayati saMtApam ahambhAva:_anusaMhita: ||5|53|27||
.
*it offers you a useless mess*
*:*
*it spreads bad works, it spreads trouble*
*.*
*this 'I'-feeling brings.about such things*
*.*
dadAti anartha*.x-*nicaya*.x-*m - vistArayati*.x-* duSkRta*.x-*m *+
*vistArayati
saMtApa*.x-*m - ahambhAva.*"I"sense*.: anusaMhita*.x-*:
*. *
*vlm.27. Ou: accompaniment with the idea of egoism is productive only of
selfishness.
sphurati_ahamkAra-ghane hRt.vyomni salila.Atmani |
विकसत्य् अभितः कायकदम्बे दोषमञ्जरी ॥५।५३।२८॥
vikasati_abhita: kAya-kadambe doSa-maJjarI ||5|53|28||
.
sphurati*.x-* ahamkAra*."I"dentity*-ghana.*solid/thick*-e *- in *hRd.*Heart
*(generic, = "soul").vyom*.spacious.sky*.ni - *in the Heart-sky -
*salila.Atmani
*- in the nature of water + *vikasati*.blossoming/expanding-* abhitas.
*near/around* *- *kAya.*body*-*Kadamba.tree*-e *- *doSa*.x.*maJjarI*.x.*
*. *
*m.27-28. This ego yields hordes of calamities, increases sins and sorrows.
and errors blossom in the tree of body.
disrupted by its own end — such notions entertained by the egosense lead to
great sorrow. The anxiety caused by thoughts like 'I have got this now', 'I
shall get that too' burns the ignorant.'This is' and 'That is not' — such
notions cause restlessness in the egotist. But if the ego-sense ceases to
be then the illusory world-appearance does not germinate again and all
cravings come to an end.
evils.
maraNam jIvita-upAntam jIvitam maraNa.antagam |
भावो ऽभावाद् व्यवच्छिन्नः कष्टा इयम् दुःख-वेदना ॥५।५३।२९॥
bhAva:_abhAvAt_vyavacchinna: kaSTA_iyam du:kha-vedanA ||5|53|29||
.
*death comes on the tail of life;*
*life comes ahead of death;*
*when a state is opposed to its absence,*
*there's the troubling sense of sorrow*
*.*
maraNa*.death*.m jIvita*.lived/life*.upAnta.*nearby.*m jIvita*.lived/life*.m
- maraNa*.death*.antaga*.going to the end , thoroughly conversant with.*m
*+ bhAva: *- sense.of.becoming/feeling : *from/thru* a-.*non-*.bhAva: -
*sense.of.becoming/feeling*.At - *vyavacchinna-* - cut off, separated &c. ;
distinguished, distinct Tarkas. ; interupted : kaSTa.*effected.evil.*A -
iyam*.this.here\Earth* du:kha.*bad/pain* - vedanA.
*pain/agony\feeling\sensation*
*. *
*vlm.29. Here is death closely following the course of life, and there is a
distinct from its privation or not being, and again there is reverse of it
in our transmigration, to our great annoyance only.
- maraNa*.death*.antaga*.going to the end , thoroughly conversant with.*m +*
bhAva: *- sense.of.becoming/feeling : *from/thru* a-.*non-*.bhAva: -
*sense.of.becoming/feeling*.At - *vyavacchinna-* - cut off, separated &c. ;
distinguished, distinct Tarkas. ; interupted : kaSTa.*effected.evil.*A -
iyam*.this.here\Earth* du:kha.*bad/pain* - vedanA.
*pain/agony\feeling\sensation*
इदम् लब्धमिदम् प्राप्स्यामि इत्य् आर्तिर् दाह-कारिणी ।
idam labdham idam prApsyAmi_iti_Arti:_dAha-kAriNI |
न शाम्यत्य् अर्क-रत्नानाम् ग्रीष्मे ऽग्निर् इव दुर्धियाम् ॥५।५३।३०॥
na zAmyati_arka-ratnAnAm gRISme_agni:_iva du:,dhiyAm ||5|53|30||
.
idam labdham *"This being-got, *
idam prApsyAmi *this (more) I will get," *
iti Arti:_dAha-kAriNI *such a painful fire-maker *
na zAmyati arka-ratnAnAm *brings no quenching of the sun-jewels *
gRISme agnir iva *like fire in the hot season *
dur-dhiyAm *of (such) hard thoughts*
*. *
*vlm.30. This I have gained, and this I will gain, are the thoughts that
incessantly kindled in the minds of the senseless, as the ceaseless flame
of the sun-stone is increased in summer heat.
sun.
notions cause restlessness in the egotist. But if the ego-sense ceases to
be then the illusory world-appearance does not germinate again and all
cravings come to an end.
,. #Rti
*jd. – idam labdham - *"This being-got, = *idam prApsyAmi - *this (more) I
will get," = *iti Arti:_dAha-kAriNI - *such a painful fire-maker = *na
zAmyati arka-ratnAnAm - *brings no quenching of the sun-jewels = *gRISme
agnir iva - *like fire in the hot season *= dur-dhiyAm - *of (such) hard
thoughts. *
न अस्ति इदम् इदम् अस्ति इति चिन्ता धावत्य् अहम्कृतिम् ।
na_asti_idam idam asti_iti cintA dhAvati_aham.kRtim |
जड.आशया जडाम् अभ्र-माला शैल.आवलीम् इव ॥५।५३।३१॥
jaDa.AzayA jaDAm abhra-mAlA zaila.AvalIm iva ||5|53|31||
.
na.*not* asti.*is/exists* idam.*this.there* *- *idam.*this.there* asti.
*is/exists* *- *iti.*so/as* cintA*.Care/concern-* dhAvati.*running.to
<http://running.to> -* ahamkRti*.effective."I"dentity.*m *+ *jaDa.*inert*
.Azaya.*resting.place/abode\seat of feelings and thotts.*A jaDa.*inert-*Am
abhra.*cloud.*mAla*.garland/field.*A zaila.*stony/mountain*.AvalI.
*range/series-*m iva.*like/as.if*
.
*m.31 'I have this, I do not have this' such thoughts lead one to ego. It
ardour, as the heavy clouds hasten to halt on high-headed hills.
of feelings and thoughts, i.e. heart, mind; intention, disposition •• (in
Yoga phil.) "stock "or the balance of the fruits of previous works, which
lie stored up in the mind in the form of mental deposits *Vaasanas of merit
or demerit, until they ripen in the individual soul's own experience into
rank, years, and enjoyment) - FM.2.4 +
na.*not* asti.*is/exists* idam.*this.there* *- *idam.*this.there* asti.
*is/exists* *- *iti.*so/as* cintA*.Care/concern-* dhAvati.*running.to
<http://running.to> -* ahamkRti*.effective."I"dentity.*m *+ *jaDa.*inert*
.Azaya.*resting.place/abode\seat of feelings and thots.*A jaDa.*inert-*Am
abhra.*cloud.*mAla*.garland/field.*A zaila.*stony/mountain*.AvalI.
*range/series-*m iva
अहम्भावे परिक्षीणे शुष्कः संसार-पादप: ।
ahambhAve parikSINe zuSka: saMsAra-pAdapa: |
भूयः प्रयच्छत्य् अरसो न पाषाणवद् अङ्कुरम् ॥५।५३।३२॥
bhUya: prayacchati_a-raso na pASANavat_aGkuram ||5|53|32||
.
*in/when* ahambhAva.*"I"sense*.e -
parikSINa.*disappeared/decayed\worn.away/ruined/diminished*.e -
zuSka.*dry\hard(speech)/useless,
vain.*: - saMsAra.*Samsaara.convolution.x.*pAdapa*.foot.drinker.tree + *
bhUyas.*more/much/exceedingly. *prayacchati*.present/offer.ing*ati a-.*non*
-rasatA.*fluidity/juiciness* : - na.*not*
pASANa*.stone.*vat.*like* - aGkura.*sprout*-m
*. *
*m.32 When ego declines, the tree of 'saMsara' gets dried up. Never again
cast on sandy sounds).
*disappeared/decayed\worn.away/ruined/diminished*.e -
zuSka.*dry\hard(speech)/useless,
vain.*: - saMsAra.*Samsaara.convolution.x.*pAdapa*.foot.drinker.tree + *
bhUyas.*more/much/exceedingly. *prayacchati*.present/offer.ing*ati a-.*non*
-rasatA.*fluidity/juiciness* : - na.*not*
pASANa*.stone.*vat.*like* - aGkura.*sprout*-m
स्वतृष्णा-कृष्ण-भोगिन्यो देह-द्रुम-कृत.आलयाः ।
sva.tRSNA-kRSNa-bhoginya:_deha-druma-kRta.AlayA: |
क्व अपि यान्ति विचार.आत्मन्य् आगते विनता-सुते ॥५।५३।३३॥
kva_api yAnti vicAra.Atmani_Agate vinatA-sute ||5|53|33||
.
sva.tRSNA- kRSNa.bhoginya: - *of the own.craving-dark.serpent black snake
of selfishness - *deha.druma-kRta=AlayA: - *body.tree-made=shelters - *kva
api yAnti - *wherever do they go - *vicAra.AtmanA Agate - *when by Enquiry
into Self has come - *vinatA.*mother.of.Garuda*.suta*.son.*e -
*. *
The Body Tree has offered shelter to Selfish, the black snake; but there's
no shelter when Garuda the Eagle comes round; for Garuda is Vishnu's mount,
and has a taste for black snakes.
reason.
#Garuda the Eagle (or Vulture) is viShNu's #vAhana, his mode of travel
(fancier than #gaNapati's Mouse).
of selfishness - *deha.druma-kRta=AlayA: - *body.tree-made=shelters - *kva
api yAnti - *wherever do they go - *vicAra.AtmanA Agate - *when by Enquiry
into Self has come - *vinatA.*mother.of.Garuda*.suta*.son.*e -
असद् अभ्युदिते विश्वे तज् जाते भ्रम-सन्मये ।
asad abhyudite vizve tat_jAte bhrama-sanmaye |
असन्.मय=परिस्पन्दे त्व् अहम् त्वम् च इति कः क्रमः ॥५।५३।३४॥
asan-maya=parispande tu_aham tvam ca_iti ka: krama: ||5|53|34||
.
asat.*unreal-* *in *abhyudita*.arisen/sprung.from*-e vizva.
*universe/everything*-e *- *
tat.*that/That* jAta*.born/become-*e - bhrama.*delusive/wandering*.sanmaya
*.real.made/.*e + asat-maya=parispande tu - *when vibrating in a form that
is not.So = *aham.*I* tvam.*you* ceti ka:.*who?/what?* krama*.order/process*
*. *
*m.34 This universe arises out of unreality /falsehood. Out of that arises
problem of I and you.
are caused by mere pulsations of the unreal mind.
cause or purpose? ...
*universe/everything*-e *- *tat.*that/That* jAta*.born/become-*e - bhrama.
*delusive/wandering*.sanmaya*.real.made/.*e + asat-maya=parispande tu - *when
vibrating in a form that is not.So = *aham.*I* tvam.*you* ceti ka:.
*who?/what?* krama*.order/process*
इदम् जगद् उदेत्य् आदाव् अकारणम् अकारणात् ।
idam jagat_udeti_Adau_a-kAraNam akAraNAt |
यद् अकारणम् उद्भूतम् तत्.सद् इत्य् उच्यते कथम् ॥५।५३।३५॥
yat_a-kAraNam udbhUtam tat.sat,iti_ucyate katham ||5|53|35||
.
*this world arises in the beginning *
*causelessly without a cause*
*: *
yat akAraNam udbhUtam
whatever* causelessly comes.forth *
tat sad,iti ucyate katham
*how is That said to be So? *
.
*jd. – idam jagat udeti AdAu - *this world arises in the beginning =
*akAraNamakAraNAt
- *causelessly from a non.cause = *yat akAraNam udbhUtam - *which
causelessly has come.forth = *tat sad,iti ucyate katham - *how is That said
to be So? *
*sv. This universe has surely come into being without any valid cause for
or purpose?
soul. What is the mind but the perceptive power of my desires and gross
pleasures and pains? *
#bhU - udbhU -come forth, arise • come out. grow, increase, be sufficient
or equal. • C. bring forth, produce, develop, display. • come up, happen.
#udbhUta
*akAraNamakAraNAt
- *causelessly from a non.cause = *yat akAraNam udbhUtam - *which
causelessly has come.forth = *tat sad,iti ucyate katham - *how is That said
to be So? *
अपर्यन्त-पुरा.काले मृदि कुम्भ इव आकृतिः ।
aparyanta-purA.kAle mRdi kumbha* iva_AkRti: |
देहो अभवद् इदानीम् तु कथा एव अस्ति भविष्यति ॥५।५३।३६॥
deha:_abhavat_idAnIm tu kathA_eva_asti bhaviSyati ||5|53|36||
.
aparyanta-purAkAle -
mRdi kumbhe iva AkRti: - *like the form of a pot in mud = *
deha: abhavat *- the body was = *
idAnIm tu *– but now = *
kathA eva asti bhaviSyati *– just how, being, will it be? *
*m.36 Since infinite time this body was like a pot in mud. Now it will
the cosmic being at all times.
continues and will continue the same. (The body being made of earth,
remains in and returns to the earth again).
madhya.itara-paya:-mAtram kaMcit kAlam cala.acalam |
आद्यन्त-सौम्यते त्यक्त्वा वारि वीचितया यथा ॥५।५३।३७॥
Adyanta-saumyate tyaktvA vAri vIcitayA yathA ||5|53|37||
.
madhya.itara-payas-mAtram -
kaMcit kAlam cala-acalam
*for whatever time it stirs & stills *
Adyanta-saumyate -
tyaktvA vAri vIcitayA yathA -
*. *
*m.37 Water is always still in the beginning and through to the end. In the
water alone.
end of bodies is mere earth and water, and the intermidiate state is one of
bustle and
commotion.
the cosmic being at all times.
asmin kSaNa-parispande dehe visaraNa-unmukhe |
तरङ्गे च निबद्ध.आस्था ये हतास् ते कु.बुद्धयः ॥५।५३।३८॥
taraGge ca nibaddha.AsthA *ye hatA:_te ku.buddhaya: ||5|53|38||
.
asmin.*in.this/here* kSaNa*.xx.*parispanda*.xx.*e deha.*body*.e visaraNa
*.xx.*unmukha*.xx.*e + taraGga.*wave*.e ca.*also/and* -
nibaddha*.xx.*AsthA*.xx.
*ye.*these.who* hata*.gone/destroyed.*A: @ te.*you/they* <te.@you/they> ku-.
*bad.*buddhi.*Intellect.s.*aya:
*. *
*when this muddle of moments in Body springs into emergence*
*it's a wave released from rest*
*:*
*those who're swamped in it aren't very smart*
*.*
*vlm.38. It is the ignorant only that trust in this temporary and
subside, in its original liquid and quiet state.
intelligence.
prAk.purastAt_ca sarvANi santi vastUni na_abhita: |
मध्ये स्फुटत्वम् एतेषाम् का एव आस्था हत-रूपिणी ॥५।५३।३९॥
madhye sphuTatvam eteSAm kA_eva_AsthA hata-rUpiNI ||5|53|39||
.
prAk*.xx.*purastAt*.xx.* ca sarvANi.*they.all* santi.*they.being* vastu
*.substance.s.*Uni na.*not* abhitas.*near/around* + madhye
*.amidst/in.the.middle* sphuTatva*.clarity.*m eteSAm.*of these* kAs.
*?what.ones* eva.*very/only/indeed* AsthA hata-rUpiNI
.
*m.39 All things never existed earlier nor will endure later. Why believe
cittam pUrvam purastAt_ca cit.dezam zAntam iti_api |
सद् असद् वा ख-संलीनम् मध्ये ऽस्मिन् किम् तव उदितम् ॥५।५३।४०॥
sat_asat_vA kha-saMlInam madhye_asmin kim tava_uditam ||5|53|40||
.
citta*.affective.mind.*m pUrvam.*formerly/before - *purastAt.
*former/before\in.front.of* ca.*also/and* -
cit.*consciousness*.deza.*place/country*.m zAnta.*quieted.*m iti.*so/as*
api.*tho/even* + sad.*real.* asad.*unreal* vA.*or/else* kha.*Private.space*
.saMlIna*.xx.*m madhye*.amidst/in.the.middle *- asmin.*in.this/here* kim.
*??/what/why* tava.*of.you/your* udita.*arisen\spoken.*m -
*. *
*vlm.40. So the heart also is as quiet as the intellect, both at first and
in the body or not. What then if it heaves for a little while in the midst?
(i. e., the palpitation of the heart between its prior and latter states of
inaction).
mind have ceased), why is it then called differently in the middle (now)?
*former/before\in.front.of* ca.*also/and* -
cit.*consciousness*.deza.*place/country*.m zAnta.*quieted.*m iti.*so/as*
api.*tho/even* + sad.*real.* asad.*unreal* vA.*or/else* kha.*Private.space*
.saMlIna*.xx.*m madhye*.amidst/in.the.middle *- asmin.*in.this/here* kim.
*??/what/why* tava.*of.you/your* udita.*arisen\spoken.*m -
यथा स्वप्न-विकारेषु यथा सम्भ्रम-दृष्टिषु ।
yathA svapna-vikAreSu yathA sambhrama-dRSTiSu |
यथा वा मद-लीलासु यथा नौयान-सम्भ्रमे ॥५।५३।४१॥
yathA vA mada-lIlAsu yathA nauyAna-sambhrame ||5|53|41||
.
yathA.*how/as whin* svapna.*dream.*vikAra.*change/disorder.s.*eSu -
yathA.*how/as* *whin* sambhrama*.xx.*dRSTi.*sight/view.s*.Su +
yathA.*how/as* vA.*or/else* mada*.xx.*lIlA.*plays.*su -
yathA.*how/as* *whin* nauyAna.*boat/ship.*sambhrama*.xx.*e
.
यथा स्वप्नविकारेषु … as with dream-transformations; यथा *sam**भ्र*मदृष्टिषु
boat, the dock is seen to move…
our journeying in boats:—
in the visions of diseased eyes. The joy in these excitements is highly
transient….
drunkard, optical illusions, psychosomatic illness, emotional disturbances
and psychotic states. ...
yathA dhAtu-vikAreSu yathA ca indriya-viklave |
yathA ati.sambhrama.Anande doSa.Aveza-dazAsu ca ||5|53|42||
.
yathA dhAtu-vikAreSu - *as when the elements change formation, = *
yathA ca indriya-viklave *- and as when the senses are impaired, = *
yathA ati.sambhrama.Anande doSa.Aveza-dazAsu ca *- and as when/in blissful
delirium and possessed by wicked states, ... *
*vlm.42. And as it turns out in cases of our vitiated humours, and delusion
defect of the mind or body:—
drunkard, optical illusions, psychosomatic illness, emotional disturbances
and psychotic states. ...
in the visions of diseased eyes. The joy in these excitements is highly
transient….
#klav to be afraid (of) - #viklav be fearful about #viklavate becomes
agitated or confused dhAtup.35. 84. - #viklava -adj.- overcome with fear or
agitation, bewildered, alarmed, distressed; timid, shy, megh.; (end-comp.)
#viklavatvam agitation, confusion, alarm, fear, timidity, irresolution; -
#viklavaAnana-- one whose face is troubled or sorrowful. - #viklavaya Nom.
Par. viklavayati to render despondent, depress.
one wish or idea (but not obsession); demoniacal frenzy, possession;
indistinctness of idea, apoplectic or epileptic giddiness.
often= "fold" e.g. #tridhAtu, threefold; • element, primitive matter (=
#mahAbhUta) (usually reckoned as 5, viz. #kha (personal space) or #AkAza
(generic Space), <anila>, <tejas>, <jala>, <bhU>; to which is added
<brahma>; a constituent element or essential ingredient of the body
called also <doSa>|| phlegm, wind and bile - cf. <purISa>, <mAMsa>,
12.6842, where <zrotra>, <ghrANa>, <Asya>, <hRdaya> and <koSTha> are
mentioned as the 5 dhAtu of the human body born from the ether|| and the 5
properties of the elements perceived by them, <gandha>, <rasa>, <rUpa>,
<sparza> and <zabda>; or the 7 fluids or secretions, chyle, blood, flesh,
earth i.e. metal, mineral, are (esp. a mineral of a red colour); element of
words i.e. grammatical or verbal root or stem (with the southern Buddhists
<dhAtu-loka>||; or the ashes of the body, relics - cf. <-garbha>||). .
down, falling down, shed; agitated, disordered; vilulitAlaka a. having
dishevelled hair. — y1027.040
ca indriya-viklave *- and as when the senses are impaired, = *yathA
ati.sambhrama.Anande doSa.Aveza-dazAsu ca *- and as when/in blissful
delirium and possessed by wicked states, ... *
दृश्यते क्षीयते च एव रूपम् सद्.असतोश् चलम् ।
dRzyate kSIyate ca_eva rUpam sat-asato:_calam |
तथा एव इयम् इह त्व् एषा काले न्यून.अतिरिक्तता ॥५।५३।४३॥
tathaiva iyam iha tu_eSA kAle nyUna.AtiriktatA ||5|53|43||
.
dRzyate.*is see/known.as <http://known.as>\appears.* kSIyate
*.diminishes/disappears.* ca.*also/and* eva.*very/only/indeed* rUpa.*form*.m
*of *at.*Being.So*.asat.*unreal.*o:_calan*.stirring.*m + tathaiva.*thusever*
iyam*.this.here\Earth* iha.*here*/*in.this.world* tu.*but/however* eSas.
*this* kAle.*in.time* nyUna*.less/deficient.*atiriktatA.*distinctiveness*
*. *
*now you see it, and now you don't,*
*this transitory form of Such-unSuch;*
*for thus here in this world it lacks distinctiveness in time*
*.*
*m. The joy in these excitements is highly transient. Form develops and
moving; so do all these objects of our vision, appear and disappear from
our sight in the course of time.
*.diminishes/disappears.* ca.*also/and* eva.*very/only/indeed* rUpa.*form*.m
*of *at.*Being.So*.asat.*unreal.*o:_calan*.stirring.*m + tathaiva.*thusever*
iyam*.this.here\Earth* iha.*here*/*in.this.world* tu.*but/however* eSas.
*this* kAle.*in.time* nyUna*.less/deficient.*atiriktatA.*distinctiveness*
सा च त्वया कृता नित्यम् चित्त-दुःख-सुख.उदये ।
sA ca tvayA kRtA nityam citta-du:kha-sukha-udaye |
yathA viyoga-yAminyo: matayo:_hanti rAgiNam ||5|53|44||
.
sA ca tvayA kRtA nityam *and it's always done by you *citta-du:kha-sukha-udaye
*when Affected pleasure & pain arise + *yathA viyoga-yAminya: *as separated
in the night *mataya: hanti rAgiNam *thoughts haunt a lover*
.
*vlm.44 I am now purified by admonition (mantra) of divine knowledge. The
tree of my body is now set free from egoism which sat like a demon yaksha
in it.
मया एव इह असद्-अभ्यासाद् मिथ्या सद् इव लक्ष्यसे ।
mayA_eva_iha_asat-abhyAsAt_mithyA sat_iva lakSyase |
मृग-तृष्णा इव तेन एतत् त्वत्.कृतम् मत्.कृतम् भवेत् ॥५।५३।४५॥
mRga-tRSNA_iva tena_etat tvat.kRtam mat.kRtam bhavet ||5|53|45||
.
mayA eva iha *only by me here *asad-abhyAsAt *from the practice of
unreality *mithyA sad iva lakSyase *falsely you realize, as.if So, +
*mRga-tRSNA
iva *like a mirage *tena etat tvat-kRtam mat-kRtam bhavet *by that means,
this done-by.you done-by.me <http://done-by.me> comes to be *
*. *
*vlm.45. Or it is my long habit of thinking that makes the untruth appear
presents its falsehoods as realities unto us.
as such.
unreality *mithyA sad iva lakSyase *falsely you realize, as.if So, +
*mRga-tRSNA
iva *like a mirage *tena etat tvat-kRtam mat-kRtam bhavet *by that means,
this done-by.you done-by.me <http://done-by.me> comes to be *
यद् इदम् किम्चिद् आभोगि तत् सर्वम् दृश्य-मण्डलम् ।
yat_idam kiMcit_Abhogi tat_sarvam dRzya-maNDalam |
अवस्त्व् इति विनिर्णाय मनो यात्य् अमनः पदम् ॥५।५३।४६॥
a-vastu_iti vinirNAya mana:_yAti_a.mana: padam ||5|53|46||
.
*anything that is enjoyed here is entirely in the sphere of perception*
*as percepts without substantial reality.*
*This being settled,*
*manas.Mind comes to the mindless state. *
.
yat_idam kiMcit_Abhogi tat sarvam dRzya-maNDalam -
a-vastu_iti vinirNAya mana:_yAty a.mana: padam -
यdidam kimचिdAभोगि What is anything enjoyed here
तत्सrvam दृश्यमण्डलम् that is entirely in the sphere of percepts
अवस्तु इति and so without substantial reality
विनिर्णाय this being settled,
मनस् याtya.मनःपदम् manas.Mind comes to the mindless state. -46-
visible world is nothing, then mind reaches the state of being without mind
*sv.46 When I realise that all these phenomena_are illusory appearances,
etc., will come to an end.
feels in itself its nothingness also.
a-vastu_idam iti sphAre rUDhe manasi nizcaye |
हेमन्त इव मञ्जर्यः क्षीयन्ते भोग-वासनाः ॥५।५३।४७॥
hemanta* iva maJjarya: kSIyante bhoga-vAsanA: ||5|53|47||
.
a-vastu_idam iti sphAre rUDhe manasi nizcaye + hemanta* iva maJjarya:
kSIyante bhoga-vAsanA: * -* -
*. *
*"All this is without substance"*
*:*
*when*
*—the Vastness spreading everywhere**—*
*Mind is certain*
*the Imprints of Affection grow thin as the petals autumn flowers*
*.*
*vlm.47. As the mind becomes impressed with certainty, of the
away, like the fading verdure of autumn.
*m.46-48. When it is fully realized (with determination) that all the
visible world is nothing, then mind reaches the state of being without mind
cittvAt_dRSTa.AtmanA nUnam saMtyakta-manana-ojasA |
मनसा वीतरागेण स्वयम् स्वस्थेन भूयते ॥५।५३।४८॥
manasA vItarAgeNa svayam svasthena bhUyate ||5|53|48||
.
cittvAt
*from cittva the state of affective Consciousness = *
dRSTa.AtmanA nUnam
*x *
saMtyakta-manana-ojasA
*having abandoned mental energy = *
manasA vItarAgeNa - *with Mind free from passion = *
svayam svasthena bhUyate -
*vlm.48. When the mind comes to see the pure soul by means of its
being thereby freed from its passions and affections, it rests with its
calm composure in itself.
visible world is nothing, then mind reaches the state of being without mind
with the perception guided by Self. Mind gets liberated from all diseases
of attachments and becomes healthy.
essential nature, which is consciousness.
paramAtma.Anale kSiptam saMvRttyA_avayavam svayam |
दग्ध्वा आत्मानम् अलम् चित्तम् शुद्धताम् एति शाश्वतीम् ॥५।५३।४९॥
dagdhvA_AtmAnam alam cittam zuddhatAm eti zAzvatIm ||5|53|49||
.
paramAtma.Anale kSiptam *thrown into paramAtmA Fire *
saMvRttyA -
avayavam svayam +
dagdhvA AtmAnam alam cittam *when Affective mind *
zuddhatAm eti zAzvatIm *it goes to eternal purity*
*. *
*m.49 Mind-stuff becomes pure by throwing itself into the fire called
becomes pure.
supreme soul, where all its dross is burnt away.
deham anyatayA dRSTvA tyaktvA viSaya-vAsanAm |
vinAzam urarI.kRtya mana:_jayati vIravat ||5|53|50||
.
*when it knows Body as Otherness*
*having.abandoned its sensual vAsanA.Track*
*having.consented to its destruction*
*Mind is the conquering hero*
*.*
deham anyatayA dRSTvA -
tyaktvA viSaya-vAsanAm -
vinAzam urarI.kRtya -
mana:_jayati vIravat -
*. *
*AB.: yathA vIra:puruSo yuddhe sva.deham svargagAmisu_AnyatayA dRSTvA
tad.deha-sambandhi-gRha-kSetra-dhana.Adi-viSaya-vAsanAm ca tyaktvA maraNam
apy_aGgI.kRtya brahma.lokam jayati tadvan mano'pi_ity_artha: ||5|53|
*m.50 Mind wins like a warrior by casting away its interest in objects and
annihilation.
nature, it is victorious.
all impediments by casting off all its worldly desires and attachments.
mana: zatru: zarIrasya zarIram manasa:_ripu: |
eka.abhAvena nazyete AdhAra.Adheya-kAryavat ||5|53|51||
.
*Mind*
*is the enemy of *
*Body*
*&*
*Body's foe is Mind*
*.*
*thru their disunity*
*both die*
*for each needs the other's support*
*. *
manas.*Mind* zatru.*enemy/foe.*: zarIra.*body*.sya zarIra.*body*.m *of*
manas.*Mind*.a: ripu.*foe/enemy* : + *by/with* eka.*one/single*.abhAva
*.non.becoming\death.*ena nazyete AdhAra.Adheya-kAryavat - -
.
*vlm.51. The mind is the enemy of the body, and so is the latter an enemy
other); but they both die away without the half of each other, and for want
of desire which supports them both.
rAga-dveSavato:_nityam anyonya-ati.viruddhayo: |
एतयोर् मूल-कोषेण विनाशः परमं सुखम् ॥५।५३।५२॥
etayo:_mUla-koSeNa vinAza: paramam sukham ||5|53|52||
.
rAga-dveSavato: nityam *of love and hate always
*anyonya-ativiruddhayo: *mutually
strong repulsion + *etayos *of these two *mUla-koSeNa [=koza] vinAza: *with
destruction of the root-covering *paramam sukham *is perfect pleasure*
*. *
*vlm.52. Owing to their mutual hostilities, and their passions and
of them, for our attainment of supreme bliss. (As the control of the body
and mind leads to temporal happiness, so the utter extinction of both, is
the means to spiritual bliss).
nature, it is victorious. Mind and body are each other's foes: hence
supreme happiness follows their destruction. For, when they come together
there is a host of suffering on account of their mutual conflict.
Attachment and hatred are mutually enemies. By their uprooting and
destruction to the roots there will be perfect happiness. To think that
even if one of them remains, there can be happiness is to imagine that a
lady wandering in the sky will swallow the entire earth.
*anyonya-ativiruddhayo: *mutually
strong repulsion + *etayos *of these two *mUla-koSeNa [=koza] vinAza: *with
destruction of the root-covering *paramam sukham *is perfect pleasure*
एतयोर् एक-संस्थाने मृतिर् इत्य्.एव या कथा ।
etayo:_eka-saMsthAne mRti:_iti_eva yA kathA |
सा व्योम्न्य् अया स्त्रिया भुक्ता धरा इति कथया समा ॥५।५३।५३॥
sA vyomni_ayA striyA bhuktA dharA_iti kathayA samA ||5|53|53||
.
etayo: *of these two *
eka-saMsthAne *being together one *
mRti:_iti_eva yA kathA *however is this "Death"? *
sA vyomni_ayA -
striyA bhuktA dharA iti -
kathayA -
samA -
*AB. ... vyomni ayA gacchamtyA ... aya: striyA ... ||5|53|
*AB. aya: pratimAyA vyomni gamanam tatra dharAbhakSaNam ca yathA ...
*vlm.53. The existence of either of these (i. e. of the body or mind) after
fare on earth, (i. e., neither the body nor mind survives one's death, as
it is believed by many; and even if it does, its gross nature would not
permit it to enjoy the pure spiritual felicity of heaven).
entire earth.
akRtrima-virodha=sthau yatra saMghaTitau_ubhau |
धारा इव पतन्त्य् एव तत्र अनर्थ-परम्पराः ॥५।५३।५४॥
dhArA:_iva patanti_eva tatra_anartha-paramparA: ||5|53|54||
.
akRtrima-virodha=sthau -
yatra saMghaTitau ubhau +
dhArA:_iva patanti eva -
tatra anartha-paramparA: -
*. *
#rudh to check, restrain - #vi.rudh to mis.restrain, contradict. - #virodha
#nirodha
anartha-parampara
there is a continued clashing of their mutual mischiefs, like the crashing
of conflicting arms.
endless sequence of calamities...
*sv.50-55 When the mind perceives the body as distinct from it, abandons
nature, it is victorious. Mind and body are each other's foes: hence
supreme happiness follows their destruction. For, when they come together
there is a host of suffering on account of their mutual conflict.
#para In the alphabet, <a> is #Adi, the remaining letters are #para; the
most #para is #parama, and so is said to be #uttama Utmost, commonly
translated 'supreme'. In some contexts I translate "perfect". The letters
are in order, from <a iti #prathama-H> to <ha iti #uttama-H>. They are a
bucket brigade stretched from the ocean to the fire, passing buckets
hand-to-hand, from one para to the next, #parampara, param-para.
Traditionalists love the sound of the word, playing/braying it like a
trumpet to define their connexion with somebody way-back-when. They fail to
note how much water was spilled as the bucket was passed.
mitha:_viruddha-saMsarge ratim eti_adhama:_hi ya: |
त्यक्तव्यः स पतद्.वाराव् अग्निर् आशा.अवलेपने ॥५।५३।५५॥
tyaktavya: sa:_patat*vArau_agni: AzA-avalepane ||5|53|55||
.
mitha: viruddha-saMsarge -
ratim eti adhama: hi ya: +
tyaktavya: sa:_patad-vArau -
agni: AzA-avalepane -
*. *
*vlm.55. The base man that has a liking for this world of conflicts is like
is like jumping into fire.
suffering on account of their mutual conflict.
saMkalpena mana: puSTvA zarIram bAla-yakSa-vat |
Ayu: eva azanAny asmai sva.du:khAni prayacchati ||5|53|56||
.
saMkalpena - *by its saMkalpa concepts = *
mana: puSTvA zarIram - *manas.Mind having given.rise to the body = *
bAla-yakSa-vat - *as the boy (gives.rise to) the Zombie = *
Ayu: eva azanAni asmai -
sva.du:khAni prayacchati -
*vlm.56. The mind stout with its avaricious desires loads the body with
body of a boy.
sorrow.
mind from which it is born. If a villianous desparado of a son tires to
kill his father, there is no surprise.
tai:_du:kai:_tApita:_deha:_mana:_hantum atha icchati |
पुत्रो अपि हन्ति पितरम् आततायि-पदम् गतम् ॥५।५३।५७॥
putra:_api hanti pitaram AtatAyi-padam gatam ||5|53|57||
.
tai: du:khai: *w/ those sorrows *
tApita: deha: *the body is distressed *
mana: hantum atha icchati *Mind then wants to kill *
putra:_api hanti pitaram *it's like a son killing a father *
AtatAyi-padam gatam *who has aimed an arrow at him*
*. *
*vlm.57. The body being harassed and oppressed with toil, attempts to stop
finds him to stand an open foe to his life. (It is lawful to kill an enemy
of one's life for self-defence).
pleasure is considered our friend and that which causes pain is our enemy!
#tt.law #AtatAyin -mfn.- having one's bow drawn (A-tata) vs.xvi,18. •
"someone whose bow is drawn to take another's life", a killer (in later
texts also firebugs, rapists, thieves &c are reckoned among आततायिनस्
AtatAyinas).
na_asti zatru: prakRtyA_eva na.ca mitram kadAcana |
सुखदम् मित्रम् इत्य् उक्तम् दुःखदा: शत्रवः स्मृताः ॥५।५३।५८॥
sukha.dam mitram iti_uktam du:kha.dA: zatrava: smRtA: ||5|53|58||
.
na_asti zatru: prakRtyA_eva na.ca mitram kadAcana + sukha.dam mitram
iti_uktam du:kha.dA: zatrava: smRtA: * -* -
*. *
*there is no "enemy" simply by nature;*
*nor likewise any "friend".*
*a friend is said to give pleasure;*
*and likewise enemies give pain*
*. *
*vlm.58. There is no one who of his nature is a foe or friend to another;
deals inimically unto him.
deha: du:khAny anubhavan sva.mana:_hantum icchati |
deham mana: sva.du:khAnAm saMketam kurute kSaNAt ||5|53|59||
.
B*ody experiencing sorrows wants to destroy its own Mind *
*= *
deham mana: sva.du:khAnAm - *with the body, manas.Mind, for its own
distresses, = *
saMketam kurute kSaNAt - *soon makes a contract. *
*m.59-60. Experiencing all sorrows, body desires to annihilate mind. On the
such opposing elements mingle in a being, where is happiness for him?
intimate connection of the body and mind causes them to participate in one
another's pains).
#cit 4 to see, appear - #saMcit sam>cit - #saMketa (fr. saM>cit) agreement,
contract, • assignation with (gen., esp. with a lover); appointment (acc.
with #>kR, or #>gra or #>dA or Caus. of >kLp, 'to make an agreement or
appointment' or 'appoint a place of meeting with any person' (gen. or
instr. or instr. with saha, samam, mitha:) • ‑beg.comp.‑ 'according to
agreement', 'by appointment') • convention, consent • hint, prearranged
signal (acc. with >#kR, 'to give a signal') • a short explanation of a
grammatical rule (= 2. zailI, q.v.) • condition, provision. — y1027.025.
evam mitha:_du:kha.dayo: zliSTayo: ka: sukha.Agama: |
एतयोर् देह-मनसोर् जात्या इव अति.विरुद्धयोः ॥५।५३।६०॥
etayo:_deha-manaso:_jAtyA_eva ati.viruddhayo: ||5|53|60||
.
evam mithas *– so mutually = *
du:kha.dayo: zliSTayo: - *of two sorrow.giving close.connected = *
ka: sukha.Agama: *- who comes to happiness = *
etayo:_deha-manaso: *- of these two, Body & Mind = *
jAtya eva ati.viruddhayo: -
*vlm.60. What good then can possibly accrue to us from the union of the
nature can never be reconciled together.
manasyeva parikSINe na deha:_du:kha-bhAjanam |
तत् क्षय-उत्कतया नित्यम् देहो ऽपि परिधावति ॥५।५३।६१॥
tat.kSaya-utkatayA nityam deha:_api pari.dhAvati ||5|53|61||
.
manasi eva / manasya_iva
parikSINe - *when even Mind is in decline, = *
na deha: du:kha-bhAjanam -* Body does not undergo sorrow = *
tat.kSaya-utkatayA *– thru longing.for/regretting it = *
nityam deha: api paridhAvati -
*m.61 When mind declines, body will cease to be a vessel of sorrows. And so
wherefore the body is always striving to weaken the mind.
#ud - #utka - #utkatA - a state of longing or regret KSS.
naSTa.anaSTam anarthAya zarIram padam ApadAm |
अलब्ध.आत्म-विवेकेन मनसा सुप्रजायते ॥५।५३।६२॥
alabdha.Atma-vivekena manasA su.prajAyate ||5|53|62||
.
*dead or alive, Body blunders from state to state*
*without getting Self-Discernment*
*being overcome by Mind*
*.*
naSTa-anaSTam anarthAya -
zarIram padamApadAm |
alabdha.Atma-vivekena -
manasA su.prajAyate - x
*vlm.62. The body, whether it is alive or dead, is subjected to all sorts
reason.
mind. However, until self-knowledge is attained, one unwittingly promotes
the strength of the other and they seem to function together for a common
purpose — even as water and fire, though opposed to each other, work
together for a common cause (e. g., cooking).
ete mana:zarIre hi mitha: pIvaratAm gate |
jaDa.rUpe hi vapuSA payoda-sarasI yathA ||5|53|63||
.
ete mana:zarIre hi *- for these two, Mind & Body = *
mitha: -* mutually = *
pIvaratAm gate -
jaDa.rUpe hi vapuSA -
payoda-sarasI yathA -
*m.63 These stupid mind and body increase mutually like a cloud and a tank.
*vlm.63. When both the body and mind become stout and strong, they join
overflow on the banks.
common purpose — even as water and fire, though opposed to each other, work
together for a common cause (e. g., cooking).
mitha:_du:khAya sampanne eka.rUpe dvidhA sthite |
व्यवहार.परे सार्धम् लोके वार्य्-अनलाव् इव ॥५।५३।६४॥
vyavahAra.pare sArdham loke vAri-analau_iva ||5|53|64||
.
mitha: *together *
du:khAya sampanne -
eka-rUpe dvidhA sthite *existent twofold in one form *
vyavahAra-pare -
sArdham -
loke vAri-analau iva *– in the world like water & fire. *
*m.64 These two are together as one in their sorrows. They act together in
co-operation of fire and water is for the purpose of cooking.
वर्धमाने तरुर् इव शत-शाख: प्रवर्तते ॥५।५३।६५॥
vardhamAne taru:_iva zata-zAkha: pravartate ||5|53|65||
.
citte kSayiNi saMkSINe -
deha: hi AmUlita: bhavet +
vardhamAne taru:_iva
*when growing like a tree *
zata-zAkha: pravartate
*it produces a hundred branches*
*. *
#kSayi
#saMkSINa
*m.65 When mind declines or gets annihilated, body declines to its roots.
leaves.
flourishing arbor, shooting forth with verdure.
kSIyate manasi kSINe deha: prakSINa-vAsana: |
mana:_na kSIyate kSINe dehe tat kSapayet_mana: ||5|53|66||
.
*Body *
*thru weakened vAsanAs *
*declines when Mind declines *
*Mind does not decline when Body declines *
*in the body let that Mind decline. *
deha: prakSINa-vAsana: - *the body with weakened vAsanAs = *
kSIyate manasi kSINe - *declines when the Mind declines = *
mana:_na kSIyate kSINe - *Mind does not decline when the body declines = *
dehe tat kSapayet mana: - *in the body let that Mind decline. *
.
*m.66 When mind dies, body also becomes free of vasana:_and declines But
mind does not cease to be when the body dies.
therefore the mind requires to be curbed and weakened by all means.
saMkalpa-pAdapam tRSNA-latam chittvA mana:_vanam |
vitatAm bhuvam AsAdya vi.harAmi yathAsukham ||5|53|67||
.
*I've chopped the thirsty Concept Tree,*
*together with its Craving Vine,*
*and having cleared a great expanse, I wander Mind Forest as I please*
*.*
saMkalpa-pAdapam -
tRSNA-latam -
chittvA mana:_vanam -
vitatAm bhuvam AsAdya -
vi.harAmi yathA,sukham - x
*vlm.67. I must therefore cut down the weed wood of my mind, with the trees
thereby a large tract of land, rove about at my pleasure.
prakSIyamANam eva_idam na mana:_manasi sthitam |
प्रशाम्यद् वासना-जालम् प्रावृड्.अन्त इव अम्बुदः ॥५।५३।६८॥
prazAmyat_vAsanA-jAlam prAvRT.anta* iva_ambuda: ||5|53|68||
.
prakSIyamANam eva idam -
na mana: manasi sthitam *– there is no Mind set in the Mind = *
prazAmyat_vAsanA-jAlam -
prAvRD-ante iva ambuda: - *like a cloud at the end of the Rains. *
*m.68 A declining mind will not retain its qualities of mind. The
vasana:_will get quietened like clouds at the end of rainy season.
*vlm.68. After my egoism is lost, and the net of my desires is removed, my
the clouds at the end of the rainy weather.
destroying these, I attain bliss. When the mind is dead, whether the body
(composed of flesh, blood, etc., ) exists or not does not matter to me.
That I am not the body is obvious: for the corpse does not function!
dhAtUnAm saMniveza:_ayam deha-nAmA ripu:_mama |
प्रक्षियमाणे मनसि गलत्व् एषो ऽवतिष्ठतु ॥५।५३।६९॥
prakSiyamANe manasi galatu_eSa:_avatiSThatu ||5|53|69||
.
*consisting of the elements*
*this so-called Body is my enemy*
*:*
*when Mind is worn.away*
*let it waste.away or let it last*
*. *
*vlm.69. It is of no matter to me whether this body of mine, which is a
last, after the dissolution of my mind.
yat_artham kila bhoga-zrI:_vAJchate sva.kalevaram |
तन् मे न अपि न तस्य अहम् को ऽर्थः सुख-लवेन मे ॥५।५३।७०॥
tan me na_api na tasya_aham ka:_artha: sukha-lavena me ||5|53|70||
.
yat_artham kila bhoga-zrI:_vAJchate sva.kalevaram |
tan me na_api na tasya_aham ka:_artha: sukha-lavena me * -* -
*. *
*whatever good may come from pleasuring*
*my own cadaver wishes*
*:*
*it is not really mine nor am I its*
*.*
*what good are trifling pleasures to me*
*?*
*m.70 I have nothing to do with those pleasures that my body desires. What
to me.
na_aham deha* iti tu_asmin yuktim AkarNaya krame |
सर्व.अङ्गेष्व् अपि सत्स्व् एव शवः कस्मान् न वल्गति ॥५।५३।७१॥
sarva.aGgeSu_api satsu_eva zava: kasmAt_na valgati ||5|53|71||
.
*I'm not the body, and here is the reason*
*:*
*listen carefully*
*!*
*if *
*it has all its limbs, and they are really substantially so*
*why *
*does a corpse not dance*
*?*
na_aham deha* iti tu_asmin -
yuktim AkarNaya krame -
sarva.aGgeSu_api satsu_eva -
zava: kasmAt_na valgati -
*. *
*m.71 'I am not this body' hear why I say this. Even with all those limbs
tasmAt_dehAt_atIta:_aham nitya:_an.astamita-dyuti: |
यः सङ्गम् भास्वता प्राप्य वेद्मि व्योमनि भास्करम् ॥५।५३।७२॥
ya: saGgam bhAsvatA prApya vedmi vyomani bhAskaram ||5|53|72||
.
tasmAt_dehAt_atIto aham - *I am beyond that body = *
nitya:_anastamita-dyuti: - *eternal unsetting light = *
ya: saGgam bhAsvatA prApya -
vedmi vyomani bhAskaram -
*vlm.72. Therefore I am something beside this body of mine, and that is
have that light in me, whereby I perceive the luminous sun in the sky,
destroying these, I attain bliss. When the mind is dead, whether the body
(composed of flesh, blood, etc., ) exists or not does not matter to me.
That I am not the body is obvious: for the corpse does not function!
#tt.light #bhAsvat, #bhAsvara (>bhAs.) -mfn.- luminous , splendid , shining
RV. &c. &c. ; m. the sun , light , brightness KSS.&c. •• ya: saGgam
bhAsvatA prApya vedmi vyomani bhAskaram y5053.072
na_ajJa:_aham na.ca me du:kham na_an.artha:_na ca du:khitA |
शरीरm aस्तु भावास्तु स्थितो ऽस्मि विगतज्वरः ॥५।५३।७३॥
zarIram astu mAvAstu sthita:_asmi vigata-jvara: ||5|53|73||
.
*I am not ignorant*
*nor is there sorrow for me*
*nothing wrong*
*no state of suffering*
*:*
*let Body be what it becomes*
*—*
*I exist, free from trouble*
*. *
na_ajJa:_aham
na.ca me du:kham
na_an.artha:
na ca du:khitA |
zarIram astu
mAvAstu sthita:_asmi vigata-jvara: * -* -
*. *
*m. .... Whether this body is or is not, I remain without any anguish or
fever.
यत्र आत्मा तत्र न मनो न इन्द्रियाणि न वासनाः ।
yatra_AtmA tatra na mana:_na_indriyANi na vAsanA: |
पामराः परितिष्ठन्ति निकटे न मही.भृतः ॥५।५३।७४॥
pAmarA: pari.tiSThanti nikaTe na mahI.bhRta: ||5|53|74||
.
yatra AtmA - *where is the Self = *
tatra na mana:_- *there is no Mind = *
na indriyANi no organs - na vAsanA: no *vAsanA.Trace = *
pAmarA: paritiSThanti -
nikaTe na mahIbhRta: -
*m.74 Where there is Self, there can be no mind, no senses, no vasanas.
पदम् तद् अनुयातो ऽस्मि केवलो ऽस्मि जयाम्य् अहम् ।
padam tat_anuyAta:_asmi kevala:_asmi jayAmi_aham |
निर्वाणो ऽस्मि निरम्शो ऽस्मि निरीहो ऽस्मि निरीप्सितः ॥५।५३।७५॥
nirvANa:_asmi niraMza:_asmi nirIha:_asmi nir.Ipsita: ||5|53|75||
.
*that state I have attained*
*:*
*I*
*am alone, all.one*
*am victorious*
*am nirvANa*
*am partless*
*am desireless*
*without a wish*
*.*
padam tat_anuyAta:_asmi -
kevala:_asmi jayAmi_aham -
nirvANa:_asmi niraMza:_asmi -
nirIha:_asmi nir.Ipsita: -
*. *
*vlm.75. I have attained to that state in which I have surpassed all
indivisibility, and my want of desires.
idAnIm asmi_a.sambaddha:_mana:_deha.indriya.Adibhi: |
पृथक्कृतस्य तैलस्य तिलैर् विगलनैर् इव ॥५।५३।७६॥
pRthak.kRtasya tailasya tilai:_vigalanai:_iva ||5|53|76||
.
*in this way I'm unloosed from Mind, Body, and their organs*
*—*
*they're all like oil extracted from the seed*
*. *
idAnIm asmi_a.sambaddha: -
mana:_deha.indriya.Adibhi: |
pRthak.kRtasya tailasya -
tilai:_vigalanai:_iva * -* -
*. *
*sv. I have risen above all relationships with the mind, body and the
seeds.
the sediments.
svasmAt pada-varAt_asmAt_lIlayA calitasya me |
पृथक्-कृत-मतेः किम् च परिवारो ह्य् अयम् शुभः ॥५।५३।७७॥
pRthak-kRta-mate: kim ca parivAra:_hi_ayam zubha: ||5|53|77||
.
svasmAt pada-varAt asmAt -
lIlayA calitasya me +
pRthak-kRta-mate: kim ca -
parivAra: hi ayam zubha: -
*. *
#parivAra
*m.77. I get only good from these separated mind and body. They are with me
for my play.
*sv.74-82 ... I have risen above all relationships with the mind, body and
the seeds. To me now the mind, body and the senses are playthings. ..
its dependent instruments and accompaniments.
आनिन्दिता उपशमिता सदा च मृदु-भाषिता ॥५।५३।७८॥
AninditA upazamitA sadA ca mRdu-bhASitA ||5|53|78||
.
svacchatA - *purity = *
UrjitatA - *power/excellence; = *
sattA - *Suchness/truth = *
hRdyatA *- Friendship = *
satyatA -
jJatA - *wiseness = *
AninditA -
upazamitA -
sadA ca mRdu-bhASitA -
*vlm.78. I find myself to be now situated in a state of transparency and
my full joy and calmness, and preserve my reservedness in speech.
completeness, unity of all, fearlessness, nonduality, equality, beauty,
prosperity-all these are my friends.
all, truthfulness, wisdom. tranquillity and blissfulness, sweetness of
speech, supreme magnanimity, lustrousness, one-pointedness, realisation of
cosmic unity, fearlessness, absence of divided-consciousness,
non-perversity — these are my constant companions.
धनुरूर्जिtam दधत् R.11.64; cf. also बाणाक्षरैरेव परस्परस्य नामोर्जिtam
चापभृतः शzamसुः vigorous, strong (speech); Si.16.38; ऊर्जिtam क्षाtram
तेजः Ve.1.13.
, Great, large, much; धनुर्विस्फारयामास तडिदूर्जितनिःस्वनम् Rām.5.48.25;
Mv.2.13. , Distinguished, superior; beautiful; ˚श्रीः Śi.16.85;
Urjitam ‑तम् Strength, might. -2 Energy. , UrjitatA y5053.078.
पूर्णता उदारता सत्या कान्तिमत्ता एकतानता ।
pUrNatA_udAratA satyA kAntimattA_ekatAnatA |
सर्व.एकता निर्भयता क्षीण,द्वित्व-विकल्पता ॥५।५३।७९॥
sarva.ekatA nirbhayatA kSINa-dvitva-vikalpatA ||5|53|79||
.
pUrNatA
*Fulness *
udAratA
*Nobility *
satyA
*Truth *
kAntimattA
*Beauty *
ekatAnatA
*One-pointedness *
sarva-ekatA
*All-Oneness *
nirbhayatA
*Fearlessness *
kSINa-dvitva-vikalpatA
*without the idea of duality*
*. *
*vlm.79. I find my fulness and magnanimity, my comeliness and evenness of
duality, choice and option.
completeness, unity of all, fearlessness, nonduality, equality, beauty,
prosperity-all these are my friends.
#ekatAna-एक-तान directed to one object only, having the mind fixed on one
object only, closely attentive; — ekatAna: attention fixed on one object
only; harmonious tone or song (cf. <tAna>). — y6069.053 —
nitya.uditA: samA: svasthA: sundarya: subhaga-udayA: |
मम एकात्म-मतेर् नित्यम् कान्ता हृदय-वल्लभाः ॥५।५३।८०॥
mama ekAtma-mater nityam kAntA hRdaya-vallabhA: ||5|53|80||
.
nitya-uditA: samA: svasthA:
*ever-arisen, the same, self-situate *
sundarya:
*beautiful *
subhaga-udayA: +
mama-ekAtma-mate:* - *
nityam kAntA: -
hRdaya-vallabhA: -
*. *
*m.78-80. Purity, strong self existence, charm and cordiality,
completeness, unity of all, fearlessness, nonduality, equality, beauty,
prosperity-all these are my friends.
my unshaken attachment to them has made them as heartily beloved consorts
to me.
unpleasant. Since all delusion has come to an end, since the mind has
ceased to be and all evil thoughts have vanished, I rest peacefully in my
own self.
sarvathA sarvadA sarvam sarvasmin sambhavati_ata: |
सर्वम् प्रति मम क्षीणे वाञ्छ.अवाञ्छे सुख-असुखे ॥५।५३।८१॥
sarvam prati mama kSINe vAJcha.avAJche sukha-asukhe ||5|53|81||
.
sarvathA sarvadA sarvam sarvasmin
sambhavati_ata: |
sarvam prati mama kSINe vAJcha.avAJche sukha-asukhe * -* -
*. *
*everyhow*
*everywhen*
*everything*
*everywhere*
*is happening together*
*so*
*everything*
*when "mine" has faded*
*is*
*loving o&r loathsome pleasure o&r pain*
*.*
*sv. Since at all times everything everywhere happens in every manner, in
unpleasant.
unconcerned with whatever is pleasant or unpleasant, agreeable or
disagreeable to me.
vigata-mohatayA vi.manastayA
गत-विकल्पन-चित्ततया स्फुटम् ।
gata-vikalpana.cittatayA sphuTam |
उपरमाम्य् अहम् आत्मनि शीतले
uparamAmi_aham Atmani zItale
घन-लवः शरदि इव नभस्तले ॥५।५३।८२॥
ghana-lava: zaradi_iva nabhastale ||5|53|82||
.
*with the delusive state gone*
*the fading manas.Mind*
*because of it*
*with its misimagining Affection gone*
*all clear*
*I go quietly inactive*
*in the Self, in its cool, a bit of cloud in the spacious autumn sky*
*.*
vigata-mohatayA vi.manastayA
gata-vikalpana.cittatayA sphuTam |
uparamAmi_aham Atmani zItale
ghana-lava: zaradi_iva nabhastale * -* -
*. *
*m.82 With all attachments gone, with no mind (of mine), with all willings
the autumn sky.
cloud, in the cooling atmosphere of the autumnal sky.
*o*ॐ*m*
*.*
*next Canto*
*FM5054*
+++
सर्ग ५.५३
sarga 5.53
उद्दालक उवाच ।
uddAlaka:_uvAca |
अपार.पर्यन्त-वपुः परमाणु-अणुर् एव च ।
apAra.paryanta-vapu: paramANu-aNu:_eva ca |
चिद् अचेत्या तद् आक्रान्तौ न शक्ता वासन.आदयः ॥५।५३।१॥
cit_acetyA tat_AkrAntau na zaktA vAsana.Adaya: ||5|53|1||
मनः शेमुष्य् अहम्कार-प्रतिबिम्बैर् जड.इन्द्रियैः ।
mana: zemuSi_ahamkAra-pratibimbai:_jaDa.indriyai: |
वासानावितताः शून्या वेतालत्रासन.उद्यताः ॥५।५३।२॥
vAsAnA-vitatA: zUnyA* vetAla-trAsana,udyatA: ||5|53|2||
तत्.कृतेभ्यो विचारेभ्यो ऽनुभूतेभ्यो ऽपि भूरिशः ।
tat-kRtebhya:_vicArebhya:_anubhUtebhya:_api bhUriza: |
bhUya:_api_anubhavati_antar aham hi cit.alepakA ||5|53|3||
स्व.दुर्भाव.उपरचिताम् देहः संसार-संस्थितिम् ।
sva.durbhAva,uparacitAm deha: saMsAra-saMsthitim |
गृह्णातु अथ त्यजतु वा अप्य् अहम् हि चिद् अलेपिका ॥५।५३।४॥
gRhNAtu_atha tyajatu vA_api_aham hi cit_alepikA ||5|53|4||
चितो न जन्म-मरणे सर्वगायाश् चितः किल ।
cita:_na janma-maraNe sarvagAyA:_cita: kila |
kim nAma mriyate jantu:_mAryate kena vA_api kim ||5|53|5||
चितो न जीवितेन अर्थः सर्व.आत्मा सर्व.जीवितम् ।
cita:_na jIvitena_artha: sarva.AtmA sarva.jIvitam |
किम् प्राप्स्यति कदा आय्मा एषा प्रायता यदि जीवितम् ॥५।५३।६॥
kim prApsyati kadA AtmA eSA prAyatA yadi jIvitam ||5|53|6||
जीव्यते म्रियते चेति कु.विकल्पकम् आलिनी ।
jIvyate mriyate ceti ku.vikalpakam AlinI |
kalanA manasAm eva na_Atmana:_vimala.Atmana: ||5|53|7||
यो ह्य् अहम्भावताम् प्राप्तो भावाभावैः स गृह्यते ।
ya:_hi_ahambhAvatAm prApta:_bhAva-abhAvai: sa:_gRhyate |
आत्मनो न अस्त्य् अहम्भावो भावाभावाः कुतो ऽस्य ते ॥५।५३।८॥
Atmana:_na_asti_ahambhAva:_bhAva-abhAvA: kuta:_asya te ||5|53|8||
अहम्भावो मुधा मोहो मनश् च मृगतृष्णिका ।
जडः पदार्थ-सम्भारः कस्य अहम्कार-भावना ॥५।५३।९॥
jaDa: padArtha-sambhAra: kasya_ahamkAra-bhAvanA ||5|53|9||
रक्त.माम्स.मयो देहो मनो नष्टम् विचारणात् ।
rakta.mAmsa.maya:_deha:_mana:_naSTam vicAraNAt |
जडाश् चित्त.आदय: सर्वे कुतो ऽहम्भाव-भावना ॥५।५३।१०॥
jaDA:_citta.Adaya: sarve kuta:_ahambhAva-bhAvanA ||5|53|10||
आत्मंभरितया नित्यम् इन्द्रियाणि स्थितान्य् अलम् ।
Atmam.bharitayA nityam indriyANi sthitAni_alam |
पदार्थाश् च पदार्थत्वे कुतो ऽहम्भाव-भावना ॥५।५३।११॥
padArthA:_ca padArthatve kuta:_ahambhAva-bhAvanA ||5|53|11||
गुणा गुण.अर्थे वर्तन्ते प्रकृतौ प्रकृतिः स्थिता ।
guNA* guNa.Arthe vartante prakRtau prakRti: sthitA |
सदेव सति विश्रान्तम् कुतो ऽहम्भाव-भावना ॥५।५३।१२॥
sat_eva sati vizrAntam kuta:_ahambhAva-bhAvanA ||5|53|12||
सर्व.गम् सर्व.देहस्थम् सर्व.काल-मयम् महत् ।
sarvagam sarva.deha-stham sarva.kAla-mayam mahat |
केवलम् परमात्मानम् चिदात्मा एव इह संस्थितः ॥५।५३।१३॥
kevalam paramAtmAnam cit.AtmA eva iha saMsthita: ||5|53|13||
एवम् किम् आकृतिः को वा किम् आदेशः च किम्.कृतः ।
evam kim AkRti: ka:_vA kim Adeza:_ca kim.kRta: |
किम्.रूपः किम्.मयः को ऽहम् किम् गृह्णामि त्यजामि किम् ॥५।५३।१४॥
kim.rUpa: kim.maya: ka:_aham kim gRhNAmi tyajAmi kim ||5|53|14||
तेन अहम् नाम न इह अस्ति भावाभाव.उपपत्तिमान् ।
tena_aham nAma na_iha_asti bhAva-a.bhAva-upapattimAn |
अनहम्कार-रूपस्य सम्बन्धः केन मे कथम् ॥५।५३।१५॥
an.ahamkAra-rUpasya sambandha: kena me katham ||5|53|15||
असत्य् अलम् अहम्कारे सम्बन्धः कस्य केन कः ।
asati_alam aham.kAre sambandha: kasya kena ka: |
सम्बन्ध.अभाव-संसिद्धौ विलीना द्वित्व-कल्पना ॥५।५३।१६॥
sambandha-a.bhAva-saMsiddhau vilInA dvitva-kalpanA ||5|53|16||
एवम् ब्रह्म.आत्मकम् इदम् यत् किम्चित्-जगति स्थितम् ।
evam brahma.Atmakam idam yat kimcit-jagati sthitam |
सदेव अस्मि तदेव अस्मि परिशोचामि किम् मुधा ॥५।५३।१७॥
sadeva_asmi tadeva_asmi parizocAmi kim mudhA ||5|53|17||
एकस्मिन्न् एव विमले पदे सर्वगते स्थिते ।
ekasmin*eva vimale pade sarva.gate sthite |
अहम्कार-कलङ्कस्य कथम् नाम उदयः कुतः ॥५।५३।१८॥
ahamkAra-kalaGkasya katham nAma udaya: kuta: ||5|53|18||
न अस्त्य् एव हि पदार्थ-श्रीर् आत्मा एव अस्ति इह सर्वगः ।
na_asti_eva hi padArtha-zrI:_AtmA_eva_asti_iha sarvaga: |
पदार्थ-लक्ष्म्यम् सत्याम् च सम्बन्धो ऽस्ति न कस्यचित् ॥५।५३।१९॥
padArtha-lakSmyAm satyAm ca sambandha:_asti na kasya.cit ||5|53|19||
इन्द्रियैर् इन्द्रियैर् अङ्गैर् मनो मनसि वल्गति ।
indriyai:_indriyai: aGgai:_mana:_manasi valgati |
चिद् अलिप्त-वपुः केन सम्बन्धः कस्य किम् कथम् ॥५।५३।२०॥
cit_alipta-vapu: kena sambandha: kasya kim katham ||5|53|20||
उपल.अयः,शलाकानाम् सम्बन्धो न यथा मिथः ।
upala.Ayas-zalAkAnAm sambandho na yathA mitha: |
तथा एकत्र अपि दृष्टाणाम् देह.इन्द्रिय-मनश्.चिताम् ॥५।५३।२१॥
tathA_ekatra_api dRSTANAm deha.indriya-mana:.citAm ||5|53|21||
असद् अभ्युदिते व्यर्थम् अहम्कार-महाभ्रमे ।
asat_abhyudite vyartham ahamkAra-mahAbhrame |
मम इदम् इदम् अस्य इति विपर्यस्तम् इदम् जगत् ॥५।५३।२२॥
mama_idam idam asya_iti viparyastam idam jagat ||5|53|22||
अतत्त्वालोक-जाता इयम् अमहम्कार-चमत्कृतिः ।
a=tattva.Aloka-jAtA_iyam ahamkAra-camatkRti: |
तापेन हिम.लेखा इव अतत्त्वालोके विलीयते ॥५।५३।२३॥
tApena hima.lekhA_iva tattva.Aloke vilIyate ||5|53|23||
आत्मनो व्यतिरेकेण न किम्चिद् अपि विद्यते ।
Atmana:_vyatirekeNa na kiMcit_api vidyate |
सर्वम् ब्रह्म इति मे तत्त्वम् एतत् तद् भावयामि अहम् ॥५।५३।२४॥
sarvam brahma_iti me tattvam etat tat_bhAvayAmi_aham ||5|53|24||
अहम्कार-भ्रमस्य अस्य जातस्य आकाश-वर्णवत् ।
ahamkAra-bhramasya_asya jAtasya_AkAza-varNavat |
अपुनः स्मरणम् मन्ये नूनम् विस्मरणम् वरम् ॥५।५३।२५॥
apuna: smaraNam manye nUnam vismaraNam varam ||5|53|25||
स.मूलम् सम्परित्यज्य चिराय अहम्कृति-भ्रमम् ।
sa.mUlam samparityajya cirAya ahamkRti-bhramam |
तिष्ठाम्य् आत्मनि शान्तात्मा शरत् खम् शरदि इव खे ॥५।५३।२६॥
tiSThAmi_Atmani zAnta.AtmA zarat kham zaradi_iva khe ||5|53|26||
ददात्य् अनर्थ-निचयम् विस्तारयति दुष्कृतम् ।
dadAti_anartha-nicayam vistArayati duSkRtam |
विस्तारयति संतापम् अहम्भावो ऽनुसंहितः ॥५।५३।२७॥
vistArayati saMtApam ahambhAva:_anusaMhita: ||5|53|27||
स्फुरत्य् अहम्कार-घने हृद्.व्योम्नि सलिल.आत्मनि ।
sphurati_ahamkAra-ghane hRt.vyomni salila.Atmani |
विकसत्य् अभितः कायकदम्बे दोषमञ्जरी ॥५।५३।२८॥
vikasati_abhita: kAya-kadambe doSa-maJjarI ||5|53|28||
मरणम् जीवित.उपान्तम् जीवितम् मरण.अन्तगम् ।
maraNam jIvita-upAntam jIvitam maraNa.antagam |
भावो ऽभावाद् व्यवच्छिन्नः कष्टा इयम् दुःख-वेदना ॥५।५३।२९॥
bhAva:_abhAvAt_vyavacchinna: kaSTA_iyam du:kha-vedanA ||5|53|29||
इदम् लब्धमिदम् प्राप्स्यामि इत्य् आर्तिर् दाह-कारिणी ।
idam labdham idam prApsyAmi_iti_Arti:_dAha-kAriNI |
न शाम्यत्य् अर्क-रत्नानाम् ग्रीष्मे ऽग्निर् इव दुर्धियाम् ॥५।५३।३०॥
na zAmyati_arka-ratnAnAm gRISme_agni:_iva du:,dhiyAm ||5|53|30||
न अस्ति इदम् इदम् अस्ति इति चिन्ता धावत्य् अहम्कृतिम् ।
na_asti_idam idam asti_iti cintA dhAvati_aham.kRtim |
जड.आशया जडाम् अभ्र-माला शैल.आवलीम् इव ॥५।५३।३१॥
jaDa.AzayA jaDAm abhra-mAlA zaila.AvalIm iva ||5|53|31||
अहम्भावे परिक्षीणे शुष्कः संसार-पादप: ।
ahambhAve parikSINe zuSka: saMsAra-pAdapa: |
भूयः प्रयच्छत्य् अरसो न पाषाणवद् अङ्कुरम् ॥५।५३।३२॥
bhUya: prayacchati_a-raso na pASANavat_aGkuram ||5|53|32||
स्वतृष्णा-कृष्ण-भोगिन्यो देह-द्रुम-कृत.आलयाः ।
sva.tRSNA-kRSNa-bhoginya:_deha-druma-kRta.AlayA: |
क्व अपि यान्ति विचार.आत्मन्य् आगते विनता-सुते ॥५।५३।३३॥
kva_api yAnti vicAra.Atmani_Agate vinatA-sute ||5|53|33||
असद् अभ्युदिते विश्वे तज् जाते भ्रम-सन्मये ।
asad abhyudite vizve tat_jAte bhrama-sanmaye |
असन्.मय=परिस्पन्दे त्व् अहम् त्वम् च इति कः क्रमः ॥५।५३।३४॥
asan-maya=parispande tu_aham tvam ca_iti ka: krama: ||5|53|34||
इदम् जगद् उदेत्य् आदाव् अकारणम् अकारणात् ।
idam jagat_udeti_Adau_a-kAraNam akAraNAt |
यद् अकारणम् उद्भूतम् तत्.सद् इत्य् उच्यते कथम् ॥५।५३।३५॥
yat_a-kAraNam udbhUtam tat.sat,iti_ucyate katham ||5|53|35||
अपर्यन्त-पुरा.काले मृदि कुम्भ इव आकृतिः ।
aparyanta-purA.kAle mRdi kumbha* iva_AkRti: |
देहो अभवद् इदानीम् तु कथा एव अस्ति भविष्यति ॥५।५३।३६॥
deha:_abhavat_idAnIm tu kathA_eva_asti bhaviSyati ||5|53|36||
मध्य,इतर,पयो,मात्रम् कम्चित् कालम् चल.अचलम् ।
madhya.itara-paya:-mAtram kaMcit kAlam cala.acalam |
आद्यन्त-सौम्यते त्यक्त्वा वारि वीचितया यथा ॥५।५३।३७॥
Adyanta-saumyate tyaktvA vAri vIcitayA yathA ||5|53|37||
अस्मिन् क्षण-परिस्पन्दे देहे विसरण.उन्मुखे ।
asmin kSaNa-parispande dehe visaraNa-unmukhe |
तरङ्गे च निबद्ध.आस्था ये हतास् ते कु.बुद्धयः ॥५।५३।३८॥
taraGge ca nibaddha.AsthA *ye hatA:_te ku.buddhaya: ||5|53|38||
प्राक्.पुरस्ताच् च सर्वाणि सन्ति वस्तूनि न अभित: ।
prAk.purastAt_ca sarvANi santi vastUni na_abhita: |
मध्ये स्फुटत्वम् एतेषाम् का एव आस्था हत-रूपिणी ॥५।५३।३९॥
madhye sphuTatvam eteSAm kA_eva_AsthA hata-rUpiNI ||5|53|39||
चित्तम् पूर्वम् पुरस्ताच् च चिद्-देशम् शान्तम् इत्य् अपि ।
cittam pUrvam purastAt_ca cit.dezam zAntam iti_api |
सद् असद् वा ख-संलीनम् मध्ये ऽस्मिन् किम् तव उदितम् ॥५।५३।४०॥
sat_asat_vA kha-saMlInam madhye_asmin kim tava_uditam ||5|53|40||
यथा स्वप्न-विकारेषु यथा सम्भ्रम-दृष्टिषु ।
yathA svapna-vikAreSu yathA sambhrama-dRSTiSu |
यथा वा मद-लीलासु यथा नौयान-सम्भ्रमे ॥५।५३।४१॥
yathA vA mada-lIlAsu yathA nauyAna-sambhrame ||5|53|41||
यथा धातु-विकारेषु यथा च इन्द्रिय-विक्लवे ।
yathA dhAtu-vikAreSu yathA ca indriya-viklave |
yathA ati.sambhrama.Anande doSa.Aveza-dazAsu ca ||5|53|42||
दृश्यते क्षीयते च एव रूपम् सद्.असतोश् चलम् ।
dRzyate kSIyate ca_eva rUpam sat-asato:_calam |
तथा एव इयम् इह त्व् एषा काले न्यून.अतिरिक्तता ॥५।५३।४३॥
tathaiva iyam iha tu_eSA kAle nyUna.AtiriktatA ||5|53|43||
सा च त्वया कृता नित्यम् चित्त-दुःख-सुख.उदये ।
sA ca tvayA kRtA nityam citta-du:kha-sukha-udaye |
yathA viyoga-yAminyo: matayo:_hanti rAgiNam ||5|53|44||
मया एव इह असद्-अभ्यासाद् मिथ्या सद् इव लक्ष्यसे ।
mayA_eva_iha_asat-abhyAsAt_mithyA sat_iva lakSyase |
मृग-तृष्णा इव तेन एतत् त्वत्.कृतम् मत्.कृतम् भवेत् ॥५।५३।४५॥
mRga-tRSNA_iva tena_etat tvat.kRtam mat.kRtam bhavet ||5|53|45||
यद् इदम् किम्चिद् आभोगि तत् सर्वम् दृश्य-मण्डलम् ।
yat_idam kiMcit_Abhogi tat_sarvam dRzya-maNDalam |
अवस्त्व् इति विनिर्णाय मनो यात्य् अमनः पदम् ॥५।५३।४६॥
a-vastu_iti vinirNAya mana:_yAti_a.mana: padam ||5|53|46||
अवस्त्व् इदम् इति स्फारे रूढे मनसि निश्चये ।
a-vastu_idam iti sphAre rUDhe manasi nizcaye |
हेमन्त इव मञ्जर्यः क्षीयन्ते भोग-वासनाः ॥५।५३।४७॥
hemanta* iva maJjarya: kSIyante bhoga-vAsanA: ||5|53|47||
चित्त्वाद् दृष्ट.आत्मना नूनम् संत्यक्त-मनन.ओजसा ।
cittvAt_dRSTa.AtmanA nUnam saMtyakta-manana-ojasA |
मनसा वीतरागेण स्वयम् स्वस्थेन भूयते ॥५।५३।४८॥
manasA vItarAgeNa svayam svasthena bhUyate ||5|53|48||
परमात्मा.अनले क्षिप्तम् संवृत्त्या अवयवम् स्वयम् ।
paramAtma.Anale kSiptam saMvRttyA_avayavam svayam |
दग्ध्वा आत्मानम् अलम् चित्तम् शुद्धताम् एति शाश्वतीम् ॥५।५३।४९॥
dagdhvA_AtmAnam alam cittam zuddhatAm eti zAzvatIm ||5|53|49||
देहम् अन्यतया दृष्ट्वा त्यक्त्वा विषय-वासनाम् ।
deham anyatayA dRSTvA tyaktvA viSaya-vAsanAm |
vinAzam urarI.kRtya mana:_jayati vIravat ||5|53|50||
मनः शत्रुः शरीरस्य शरीरम् मनसः रिपुः ।
mana: zatru: zarIrasya zarIram manasa:_ripu: |
eka.abhAvena nazyete AdhAra.Adheya-kAryavat ||5|53|51||
राग-द्वेषवतोर् नित्यम् अन्योन्य.अतिविरुद्धयोः ।
rAga-dveSavato:_nityam anyonya-ati.viruddhayo: |
एतयोर् मूल-कोषेण विनाशः परमं सुखम् ॥५।५३।५२॥
etayo:_mUla-koSeNa vinAza: paramam sukham ||5|53|52||
एतयोर् एक-संस्थाने मृतिर् इत्य्.एव या कथा ।
etayo:_eka-saMsthAne mRti:_iti_eva yA kathA |
सा व्योम्न्य् अया स्त्रिया भुक्ता धरा इति कथया समा ॥५।५३।५३॥
sA vyomni_ayA striyA bhuktA dharA_iti kathayA samA ||5|53|53||
अकृत्रिम-विरोध.स्थौ यत्र संघटिताव् उभौ ।
akRtrima-virodha=sthau yatra saMghaTitau_ubhau |
धारा इव पतन्त्य् एव तत्र अनर्थ-परम्पराः ॥५।५३।५४॥
dhArA:_iva patanti_eva tatra_anartha-paramparA: ||5|53|54||
मिथो विरुद्ध-संसर्गे रतिम् एत्य् अधमो हि यः ।
mitha:_viruddha-saMsarge ratim eti_adhama:_hi ya: |
त्यक्तव्यः स पतद्.वाराव् अग्निर् आशा.अवलेपने ॥५।५३।५५॥
tyaktavya: sa:_patat*vArau_agni: AzA-avalepane ||5|53|55||
संकल्पेन मनः पुष्ट्वा शरीरम् बाल-यक्षवत् ।
saMkalpena mana: puSTvA zarIram bAla-yakSa-vat |
Ayu: eva azanAny asmai sva.du:khAni prayacchati ||5|53|56||
तैर् दुःकैस् तापितो देहो मनो हन्तुम् अथ इच्छति ।
tai:_du:kai:_tApita:_deha:_mana:_hantum atha icchati |
पुत्रो अपि हन्ति पितरम् आततायि-पदम् गतम् ॥५।५३।५७॥
putra:_api hanti pitaram AtatAyi-padam gatam ||5|53|57||
न अस्ति शत्रुः प्रकृत्या एव न.च मित्रम् कदाचन ।
na_asti zatru: prakRtyA_eva na.ca mitram kadAcana |
सुखदम् मित्रम् इत्य् उक्तम् दुःखदा: शत्रवः स्मृताः ॥५।५३।५८॥
sukha.dam mitram iti_uktam du:kha.dA: zatrava: smRtA: ||5|53|58||
देहो दुःखान्य् अनुभवन् स्व.मनो हन्तुम् इच्छति ।
deha: du:khAny anubhavan sva.mana:_hantum icchati |
deham mana: sva.du:khAnAm saMketam kurute kSaNAt ||5|53|59||
एवम् मिथो_दुःखदयोः श्लिष्टयोः कः सुख.आगमः ।
evam mitha:_du:kha.dayo: zliSTayo: ka: sukha.Agama: |
एतयोर् देह-मनसोर् जात्या इव अति.विरुद्धयोः ॥५।५३।६०॥
etayo:_deha-manaso:_jAtyA_eva ati.viruddhayo: ||5|53|60||
मनस्येव परिक्षीणे न देहो_दुःख-भाजनम् ।
manasyeva parikSINe na deha:_du:kha-bhAjanam |
तत् क्षय-उत्कतया नित्यम् देहो ऽपि परिधावति ॥५।५३।६१॥
tat.kSaya-utkatayA nityam deha:_api pari.dhAvati ||5|53|61||
नष्ट-अनष्टम् अनर्थाय शरीरम् पदमापदाम् ।
naSTa.anaSTam anarthAya zarIram padam ApadAm |
अलब्ध.आत्म-विवेकेन मनसा सुप्रजायते ॥५।५३।६२॥
alabdha.Atma-vivekena manasA su.prajAyate ||5|53|62||
एते मनःशरीरे हि मिथः पीवरताम् गते ।
ete mana:zarIre hi mitha: pIvaratAm gate |
jaDa.rUpe hi vapuSA payoda-sarasI yathA ||5|53|63||
मिथो_दुःखाय सम्पन्ने एक.रूपे द्विधा स्थिते ।
mitha:_du:khAya sampanne eka.rUpe dvidhA sthite |
व्यवहार.परे सार्धम् लोके वार्य्-अनलाव् इव ॥५।५३।६४॥
vyavahAra.pare sArdham loke vAri-analau_iva ||5|53|64||
चित्ते क्षयिणि संक्षीणे देहो ह्य् आमूलितो भवेत् ।
वर्धमाने तरुर् इव शत-शाख: प्रवर्तते ॥५।५३।६५॥
vardhamAne taru:_iva zata-zAkha: pravartate ||5|53|65||
क्षीयते मनसि क्षीणे देहः प्रक्षीणवासनः ।
kSIyate manasi kSINe deha: prakSINa-vAsana: |
mana:_na kSIyate kSINe dehe tat kSapayet_mana: ||5|53|66||
संकल्प-पादपम् तृष्णा-लतम् छित्त्वा मनो वनम् ।
saMkalpa-pAdapam tRSNA-latam chittvA mana:_vanam |
vitatAm bhuvam AsAdya vi.harAmi yathAsukham ||5|53|67||
प्रक्षीयमाणम् एव इदम् न मनो मनसि स्थितम् ।
prakSIyamANam eva_idam na mana:_manasi sthitam |
प्रशाम्यद् वासना-जालम् प्रावृड्.अन्त इव अम्बुदः ॥५।५३।६८॥
prazAmyat_vAsanA-jAlam prAvRT.anta* iva_ambuda: ||5|53|68||
धातूनाम् संनिवेशो ऽयम् देह-नामा रिपुर् मम ।
dhAtUnAm saMniveza:_ayam deha-nAmA ripu:_mama |
प्रक्षियमाणे मनसि गलत्व् एषो ऽवतिष्ठतु ॥५।५३।६९॥
prakSiyamANe manasi galatu_eSa:_avatiSThatu ||5|53|69||
यद् अर्थम् किल भोग-श्रीर् वाञ्छते स्व.कलेवरम् ।
yat_artham kila bhoga-zrI:_vAJchate sva.kalevaram |
तन् मे न अपि न तस्य अहम् को ऽर्थः सुख-लवेन मे ॥५।५३।७०॥
tan me na_api na tasya_aham ka:_artha: sukha-lavena me ||5|53|70||
न अहम् देह इति त्व् अस्मिन् युक्तिम् आकर्णय क्रमे ।
na_aham deha* iti tu_asmin yuktim AkarNaya krame |
सर्व.अङ्गेष्व् अपि सत्स्व् एव शवः कस्मान् न वल्गति ॥५।५३।७१॥
sarva.aGgeSu_api satsu_eva zava: kasmAt_na valgati ||5|53|71||
तस्माद् देहाद् अतीतो ऽहम् नित्यो ऽनस्तमित-द्युतिः ।
tasmAt_dehAt_atIta:_aham nitya:_an.astamita-dyuti: |
यः सङ्गम् भास्वता प्राप्य वेद्मि व्योमनि भास्करम् ॥५।५३।७२॥
ya: saGgam bhAsvatA prApya vedmi vyomani bhAskaram ||5|53|72||
न अज्ञो ऽहम् न.च मे दुःखम् न अनर्थो न च दुःखिता ।
na_ajJa:_aham na.ca me du:kham na_an.artha:_na ca du:khitA |
शरीरm aस्तु भावास्तु स्थितो ऽस्मि विगतज्वरः ॥५।५३।७३॥
zarIram astu mAvAstu sthita:_asmi vigata-jvara: ||5|53|73||
यत्र आत्मा तत्र न मनो न इन्द्रियाणि न वासनाः ।
yatra_AtmA tatra na mana:_na_indriyANi na vAsanA: |
पामराः परितिष्ठन्ति निकटे न मही.भृतः ॥५।५३।७४॥
pAmarA: pari.tiSThanti nikaTe na mahI.bhRta: ||5|53|74||
पदम् तद् अनुयातो ऽस्मि केवलो ऽस्मि जयाम्य् अहम् ।
padam tat_anuyAta:_asmi kevala:_asmi jayAmi_aham |
निर्वाणो ऽस्मि निरम्शो ऽस्मि निरीहो ऽस्मि निरीप्सितः ॥५।५३।७५॥
nirvANa:_asmi niraMza:_asmi nirIha:_asmi nir.Ipsita: ||5|53|75||
इदानीम् अस्म्य् असम्बद्धो मनो देह.इन्द्रिय.आदिभिः ।
idAnIm asmi_a.sambaddha:_mana:_deha.indriya.Adibhi: |
पृथक्कृतस्य तैलस्य तिलैर् विगलनैर् इव ॥५।५३।७६॥
pRthak.kRtasya tailasya tilai:_vigalanai:_iva ||5|53|76||
स्वस्मात् पद-वराद् अस्माद् लीलया चलितस्य मे ।
svasmAt pada-varAt_asmAt_lIlayA calitasya me |
पृथक्-कृत-मतेः किम् च परिवारो ह्य् अयम् शुभः ॥५।५३।७७॥
pRthak-kRta-mate: kim ca parivAra:_hi_ayam zubha: ||5|53|77||
स्वच्छता ऊर्जितता सत्ता हृद्यता सत्यता ज्ञता ।
आनिन्दिता उपशमिता सदा च मृदु-भाषिता ॥५।५३।७८॥
AninditA upazamitA sadA ca mRdu-bhASitA ||5|53|78||
पूर्णता उदारता सत्या कान्तिमत्ता एकतानता ।
pUrNatA_udAratA satyA kAntimattA_ekatAnatA |
सर्व.एकता निर्भयता क्षीण,द्वित्व-विकल्पता ॥५।५३।७९॥
sarva.ekatA nirbhayatA kSINa-dvitva-vikalpatA ||5|53|79||
नित्य.उदिताः समाः स्वस्थाः सुन्दर्यः सुभग.उदयाः ।
nitya.uditA: samA: svasthA: sundarya: subhaga-udayA: |
मम एकात्म-मतेर् नित्यम् कान्ता हृदय-वल्लभाः ॥५।५३।८०॥
mama ekAtma-mater nityam kAntA hRdaya-vallabhA: ||5|53|80||
सर्वथा सर्वदा सर्वम् सर्वस्मिन् सम्भवति अतः ।
sarvathA sarvadA sarvam sarvasmin sambhavati_ata: |
सर्वम् प्रति मम क्षीणे वाञ्छ.अवाञ्छे सुख-असुखे ॥५।५३।८१॥
sarvam prati mama kSINe vAJcha.avAJche sukha-asukhe ||5|53|81||
विगत-मोहतया विमनस्तया
vigata-mohatayA vi.manastayA
गत-विकल्पन-चित्ततया स्फुटम् ।
gata-vikalpana.cittatayA sphuTam |
उपरमाम्य् अहम् आत्मनि शीतले
uparamAmi_aham Atmani zItale
घन-लवः शरदि इव नभस्तले ॥५।५३।८२॥
ghana-lava: zaradi_iva nabhastale ||5|53|82||
||
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *
On Wed, Apr 26, 2017 at 9:31 PM jivadas <das....@gmail.com> wrote:
>
>
> fm5053 2.ap24..26 uddAlaka's further Enquiry .z82
>
> work in progress .v17
>
> work in progress .v15,16
>
> latest update:
>
>
> https://www.dropbox.com/s/otdvejp8o4lao45/fm5053%202.ap24..26%20uddAlaka%27s%20further%20Enquiry%20.z82.docx?dl=0
>
>
>
>
>
>
>
> oॐm
>
>
>
>
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
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> [image: image not displayed]
>
>
>
>
>
>
>
>
>
>
> *uddAlaka the Honey-tongued continued—*
>
> aham.kAra-pratibimbai: - *with projections of 'I'dentity *=
>
> jaDa-indriyai: - *with* *gross senses* =
>
> vAsAnA- vitatA: - *the extended vAsanA.Traces* =
>
> zUnyA: -* are empty* =
>
> vetAla-trAsana-udyatA: *x *
> ~m.2 The senses are inconscient. They are the reflections of the intellect
> and ego of mind. Vasana:_ are (really) nothing. They are like a demon
> trying to cause fear /dread (in mind)
>
> ~vlm.2. It is inaccessible by the mind, understanding, egoism and the
> gross senses; but our empty desires are as wide extended, as the shadowy
> forms of big and formidable demons.
>
> ~sv.1-2 UDDALAKA continued to reflect thus: In reality, consciousness
> cannot be conditioned: it is unlimited and is subtler than the subtlest
> atom, hence beyond the influence of mental conditioning. The mind rests in
> the ego-sense and the reflected consciousness in the senses; and from this
> there arises the illusion of self-limitation of consciousness.
>
> #zam -> #zemuSI (fr. pf. p. of >zam) understanding, intellect, wisdom;
> resolve, purpose, intention (ifc. ). #zemuSImuS zemuSI-muS a. robbing
> wisdom. y1030.016. ~. evolving?
>
> Ø
>
> तत्कृतेभ्यो विचारेभ्योऽनुभूतेभ्योऽपि भूरिश: ।
>
> tat-kRtebhya:_ vicArebhya:_ anubhUtebhya:_ api bhUriza: |
>
> भूयो अpyaनुभवत्यन्तraहम् हि चिदलेपका ॥३॥
>
> bhUya:_ api_ anubhavati_ antar aham hi cit.alepakA ||03||
>
> .
>
>
> anubhUtebhya: api bhUriza: *x *
>
> bhUya: api anubhavati antar aham *x *
>
> hi cit.alepakA *x *
> #alepaka
>
> ~sv.3 When this is experienced and thought of again and again, the
> ego-sense and the illusion of self-limitation acquire a false validity.
> But, I am consciousness which is untouched by any of these.
>
> ~m.3 Whatever it (the mind) does, think and expereince in plenty, it
> recalls and experiences inside it. But I am untouched by it.
>
> ~vlm.3. From all my reasonings and repeated cogitations, I perceive an
> intelligence within myself, and I feel to be the stainless Intellect.
>
> *jd. –
>
> Ø
>
> स्वदुर्भावोपरचितां देह: संसारसंस्थितिम् ।
>
> sva.durbhAva-uparacitAm deha: saMsAra-saMsthitim |
>
> गृह्णात्वथ त्यजतु वाप्यहं हि चिदलेपिका ॥४॥
>
> gRhNAtu_ atha tyajatu vA api_ aham hi cit_ alepikA ||4||
>
> .
>
>
> *let the Body*
>
> *grasp & then abandon its established saMsAra*
>
> *:*
>
> *let "I" be Consciousness without fingerprints*
>
> *.*
> *jd. the unstained Chit-Consciousness. «alepika» something that is «a-»
> not «-lepi-» from #lepa greasy. not so beautiful an image in English.
> samsAra is like the fingergrease on your touchscreen.
>
> world which is built by itself. It does not touch me. *
> ~vlm.4. This body of mine which is of this world, and is the depository of
> to me, since I am the untainted intellect.*
> #lip #lepa #alepa #alepaka: #alepikA . «-ika» something that is «a-» not
> «-lepi-» from #lepa greasy. not so beautiful an image in English.
>
>
> चितो न जन्ममरणे सर्वगायाश् चित: किल ।
>
> cita:_ na janma-maraNe sarvagAyA:_ cita: kila |
>
> किM नाम म्रियते जन्तु: मार्यते केन vAपि किम् ॥५॥
>
> kim nAma mriyate jantu: mAryate kena vA api kim ||
>
> 5
>
> ||
>
> .
>
>
> *—which is everywhere—*
>
> *exactly what dies in someone*
>
> *?*
>
> *what is it*
>
> *?*
>
> *how is it made dead*
>
> *?*
> ~m.5 Consciousness has neither death nor birth. It is immament in all.
> Then by what does a person die and why?
>
> ~vlm.5. The Intellect is free from birth and death, because there is
> nothing perishable in the nature of the all pervasive intellect: what then
> means the death of a living being, and how and by whom can it be put to
> death?
>
> Ø
>
> चितो न जीवितेनार्थ: सर्वAत्मा सर्वजीवितम् । किं प्राप्स्यति कदात्मैषा
> प्रायता यदि जीवितम् ॥६॥
>
> cita:_ na jIvitena artha: sarva.AtmA sarva.jIvitam | kim prApsyati kadA
> AtmA eSA prAyatA yadi jIvitam ||06||
>
> .
>
> with something that has lived *
>
> sarva.AtmA sarva.jIvitam – *the All.Soul is the life of all* =
>
> kim prApsyati kadA AtmA eSA prAyatA yadi jIvitam *x *
> सर्व-आत्मा EverySelf
>
> सर्व-जीवितम् everything that has lived
>
> किं प्राप्स्यति what will it get?
>
> कदा आtmaiषा प्रायता When is this Self forthcoming
>
> यदि जीवितम् if it is something that has lived? -6-
>
> ~AB. … prayAtA vistRtA (expanded, developed) … ||
>
> ~m.6 Consciousness has no purpose with life (only living). It is the life
> of all selves. Then what does it gain from life?
>
> ~vlm.6. What means the life and death of the intellect, which is the soul
> and life of all existence: what else can we expect of the intellect, when
> it is extended through and gives life to all.
>
> ~sv.4-6 …Consciousness, being infinite and all-pervading, has no birth, no
> death, nor is it possessed by anyone. It has nothing to gain by 'living' as
> a separate entity, since it is all-pervading.
>
> *jd. –
>
> Ø
>
> जीव्यते म्रियते चेति कुविकल्पकमालिनी ।
>
> jIvyate mriyate ceti ku.vikalpakam AlinI |
>
> कलना मनसामेव नात्मनो विमलात्मन: ॥७॥
>
> kalanA manasAm eva na Atmana:_ vimala-Atmana: ||07||
>
> .
>
> jIvyate mriyate ca iti
>
>
> ku.vikalpaka-mAlinI
>
> *x + *
>
> kalanA manasAm eva
>
> *only Mind imagining *
>
> na Atmana:
>
> *x *
>
> vimala-Atmana:
>
> *of the immaculate Self*
>
> *. *
> ~m.7 'This is living, this is dying' all such are mere fabrications and
> wrong imaginations of the mind. Self is pure.
>
> ~sv.7-8 Birth and death are mental concepts: they have nothing to do with
> the self...
>
> ~vlm.7. Life and death belong to the optative and imaginative powers of
> the mind, and do not appertain to the pure soul; (which is never perturbed
> by volition or imagination).
>
> *jd. –
>
> Ø
>
> यो ह्यहम्भावतां प्राप्तो भावाभावै: स गृह्यते ।
>
> ya:_ hi_ ahambhAvatAm prApta:_ bhAva-a.bhAvai: sa:_ gRhyate |
>
> आत्मनो नास्त्यहम्भावो भावाभावा: कुतोऽस्य ते ॥८॥
>
> Atmana:_ na_ asti_ ahambhAva:_ bhAva-a.bhAvA: kuta:_ asya te ||08||
>
> .
>
>
> *is gripped by presences & absences *
>
> *: *
>
> *of the Self there is not an "I"-state *
>
> *so where do his states and non-states come from? *
> ~m.8 Whatever occured or is gained due to the sense of 'I' is subject to
> phases of existence and non existence. Self is free from ego. How can then
> such existence and nonexistence arise?
>
> ~vlm.8. That which has the sense of its egoism has also the knowledge of
> its existence and inexistence; (and that is the mind); but the soul which
> is devoid of its egoism can have no sense of its birth or death: (since it
> is always existent of itself).
>
> *jd. –
>
> Ø
>
> अहम्भावो मुधा मोहो मनश्च मृगतृष्णिका ।
>
> ahambhAva: mudhA moha:_ mana:_ ca mRga-tRSNikA |
>
> जड: पदार्थसंभार: कस्याहम्कारभावना ॥९॥
>
> jaDa: padArtha-sambhAra: kasya_ aham.kAra-bhAvanA ||9||
>
> .
>
>
> *for Mind is a mirage*
>
> *and all the multitude of things are quite*
>
> *lifeless*
>
> *so*
>
> *whose is this "I"-feeling*
>
> *?*
> ~m.9 ... All matter is dull and inconscient...
>
> ~sv. ... the objects of the world are inert substances...
>
> ~vlm. ... the visible objects are all gross bodies ...
>
>
>
> रक्त-मांस=मयो देहो मनो नष्टम् विचारणात् ।
>
> rakta-mAMsa=maya:_ deha:_ mana:_ naSTam vicAraNAt |
>
> जडाश् चित्tAदय: सर्वे कुतोऽहम्भाव-भावना ॥१०॥
>
> jaDA:_ citta-Adaya: sarve kuta:_ ahambhAva-bhAvanA ||
>
> 10||
>
> .
>
> the body is a construct, made
>
> of blood and meat; the Mind's destroyed
>
> after enquiry; Affection
>
> and the like are become inert:--
>
> whence is this feeling of "I-am"?
>
> body, = *
>
> mana: naSTam vicAraNAt - *Mind (being) destroyed through the act of
> Enquiry* =
>
> jaDA: citta-Adaya: sarve - *stilled are all the affective processes. *
>
> kuta:_ ahambhAva-bhAvanA - *where does this imagined "I"feeling come
> from? *
> ~m.10 Body is full of blood and flesh. Mind gets annihilated by (proper)
> inquiry. Sense mind and such are stupid. Where is the scope for ego?
>
> ~sv.10-13 The body is an aggregate of flesh, blood, etc., the mind
> vanishes on enquiry into its nature, self-limitation of consciousness and
> such other concepts are insentient (non-sense) — what is the ego? The
> senses exist and are engaged in self-satisfying activity all the time; the
> substances of the world are the substances of the world — where is the ego?
>
> ~vlm.10. The body is composed of flesh and blood, and the mind is
> considered as a nullity of itself; the heart and the members are all dull
> objects, what then is it that contains the ego?
>
> Ø
>
> आत्मंभरितया नित्यमिन्द्रियाणि स्थितान्यलम् ।
>
> पदार्थाश्च पदार्थत्वे कुतोऽहम्भाव-भावना ॥११॥
>
> आत्मंभरितया नित्यमिन्द्रियाणि स्थितान्यलम् ।
>
> Atmam.bharitayA nityam indriyANi sthitAni_ alam |
>
> पदार्थाश्च पदार्थत्वे कुतोऽहम्भाव-भावना ॥११॥
>
> padArthA:_ ca padArthatve kuta:_ ahambhAva-bhAvanA ||11||
>
> .
>
>
> *always being filled with self *
>
> *the senses exist well enough *
>
> *& *
>
> *things are in the state of things *
>
> *where *
>
> *does this feeling "I" come.from*
>
> *? *
> ~m.11 Senses are engaged with themselves. Matter is occupied with itself.
> Where is this feeling of ego?
>
> ~vlm.11. The sense organs are all employed in their respective functions
> to support the body. All external bodies remain as mere bodies. So to what
> do you apply the term ego?
>
> ~sv.10-13 … The senses exist and are engaged in self-satisfying activity
> all the time; the substances of the world are the substances of the world —
> where is the ego? Nature is nature and its qualities interact on one
> another (like the sight and light, hearing and sound, etc.); and what is
> rests in itself — where is the ego?
>
> Ø
>
> गुणा गुणार्थे वर्तन्ते प्रकृतौ प्रकृति: स्थिता ।
>
> guNA_ guNa-Arthe vartante prakRtau prakRti: sthitA |
>
> सदेव सति विश्रान्तं कुतोऽहम्भावभावना ॥१२॥
>
> sat_ eva sati vizrAntam kuta:_ ahambhAva-bhAvanA ||12||
>
> .
>
> guNA: guNArthe vartante
>
>
> prakRtau prakRti: sthitA
>
> *it is prakRti set in prakRti *
>
> *being.So likewise when being.So*
>
> *is at rest so *
>
> *where does this "I"feeling come-from*
>
> *?*
> ~vlm.12. The properties of things continue as properties, and the
> substances always remain as substances; the entity of brahma is quite calm
> and quiet, what then is the ego among them?
>
> ~m.12 Qualities work for themselves. Nature abides in itself. Pure
> existence reposes in it self. Then where is this 'I' ness?
>
> ~sv.10-13 … The senses exist and are engaged in self-satisfying activity
> all the time; the substances of the world are the substances of the world —
> where is the ego? Nature is nature and its qualities interact on one
> another (like the sight and light, hearing and sound, etc.); and what is
> rests in itself — where is the ego?
>
> #prakRti –f.- MW "making or placing before or at first", the original or
> natural form or condition of anything, original or primary substance (opp.
> to #vikRti q.v.), MBh.&c ~. the primal Stillness, opp. to #vikRti Activity.
> origin , extraction, mRcch.; nature, character, constitution, temper,
> disposition, mbh. &c.
>
> #vikRti –f.- change, alteration (of body or mind ; acc. with #>gam, #>yA ,
> #>vraj, or #prapad, to undergo a change, be changed), MBh.&c.;
> perturbation, emotion, kathAs.&c.; hostility, defection paJcat.; an
> apparition , phantom , spectre, kathAs.; any production (ifc. anything made
> of), MBh.&c; • (in #sAMkhya) #vikAra; (in gram.) a derivative, nir.;
> formation , growth , development ait-br.
>
> purposes of the quality its own = *prakRtau prakRti: sthitA - *it is
> prakRti set in prakRti = *sad eva sati vizrAntam *- mere reality being in
> repose = *kuta:_ ahambhAva-bhAvanA - *where does this "I"feeling
> come-from?*
> Ø
>
> सर्वगं सर्वदेहस्थं सर्वकालमयं महत् ।
>
> sarvagam sarva.deha-stham sarva.kAla-mayam mahat |
>
> केवलं परमात्मानं चिदात्मैवेह संस्थित: ॥१३॥
>
> kevalam paramAtmAnam cid.AtmA eva iha saMsthita: ||13||
>
> .
>
>
> *it is seated in everybody*
>
> *it is a construct of everywhen*
>
> *:*
>
> *the Fullness, the Absolute Self established here as a Conscious.self,*
>
> *the consciousness that is the Self*
>
> *.*
> ~m.13 The Transcendent is immanent in all, in all bodies. It is all of
> Time. The Absolute, Paramatma abides in Consciousness self.
>
> ~vlm.13. There is only one Being which is all pervading and subsisting in
> all bodies; it exists at all times and is immensity in itself. It is only
> the Supreme Spirit that is the intelligent soul of all.
>
> Ø
>
> एवं किमाकृति: को वा किमादेशश्च किंकृत: । किंरूप: किंमय: कोऽहं किम्
> गृह्णामि त्यजामि किम् ॥१४॥
>
> evam kiM AkRti: ka:_ vA kiM Adeza:_ ca kiMkRta: | kiMrUpa: kiMmaya: ka:_
> aham kiM gRhNAmi tyajAmi kim ||14||
>
> .
>
>
> ka: vA kiM Adeza:_ ca *x *
>
> kiMkRta: *x *
>
> kiMrUpa: *x *
>
> kiMmaya: ka: aham *x *
>
> kim gRhNAmi *x *
>
> tyajAmi kiM *x *
> ~m.4 Then what is form? Whose is it? who made that? What is 'I' ness? What
> can I accept and what can I reject and why?
>
> ~vlm.14. Now tell me which of these is the ego, what is it and what its
> form; what is its genus and what are its attributes; what is its appearance
> and of what ingredients it is composed. What am I and what shall I take it
> to be, and what reject as not itself?
>
> *jd. –
>
> Ø
>
> तेनाहं नाम नेहास्ति भावाभावोपपत्तिमान् ।
>
> tena_ aham nAma na_ iha_ asti bhAva-a.bhAva-upapattimAn |
>
> अनहम्काररूपस्य सम्बन्ध: केन मे कथम् ॥१५॥
>
> an.aham.kAra-rUpasya sambandha: kena me katham ||15||
>
> .
>
>
> aham nAma *x *
>
> na iha asti *x *
>
> bhAva-a.bhAva=upapattimAn *x *
> an.aham.kAra-rUpasya - of non-"I"dentity=form =
>
>
> *a Selfling*
>
> *a bit of the brahman Immensity*
>
> *:*
>
> *I'm what.is.So <http://what.is.So>, I'm That also, so what is there to
> complain-about*
>
> *?*
> AtmA eva asti iha sarvaga:
>
>
> padArtha-lakSmyAm satyAm ca
>
> *x *
> sambandha:_ asti na kasya.cit
>
>
> *. *
> ~m.19 There is no Matter. There is only Self. At no time can there be
> relationship between Matter and Truth.
>
> ~sv.19 There is no substantiality in any substance in truth, the self
> alone exists: or, even if one assumes the substantiality to be real, there
> is no relationship between that and the self.
>
> ~vlm.19. So there is no reality of any object whatever, except that of the
> supreme and all-pervading spirit of God; it is therefore useless for us to
> inquire about our relation with anything which has no reality in itself.
>
> *jd. –
>
> Ø
>
> इन्द्रियैरिन्द्रियैरङ्गैर्मनो मनसि वल्गति ।
>
> indriyai: indriyai: aGgai:_ mana:_ manasi valgati |
>
> चिदलिप्तवपु: केन सम्बन्ध: कस्य किं कथम् ॥२०॥
>
> cit_ alipta-vapu: kena sambandha: kasya kiM katham ||20||
>
> .
>
> limbs/organs = *
>
> mana:_ manasi valgati - *Mind dances/plays in Mind = *
>
> cit alipta-vapu: kena sambandha: kasya kiM katham *x *
> ~sv.20 The senses function as senses, the mind exists as mind, the
> consciousness is untouched by these — what is relationship and how does it
> come into being?
>
> ~vlm.20. The senses are connected with the organs of sense, and the mind
> is conversant with the mental operations; but the intellect is unconnected
> with the body, and bears no relation with any body in any manner.
>
> ~m.20 Mind swaggers with mind. Senses swagger with themselves. Body is not
> smeared with consciousness. Then who is related to whom and how and why?
>
> *jd. –
>
>
>
>
>
> उपlAयस्-शलाकानाM सम्बन्धो न यथा मिथ: ।
>
> upala-Ayas-zalAkAnAm sambandho na yathA mitha: |
>
> तthaiकत्र अपि दृष्टाणाम् देह-इन्द्रियमनश्-चिताम् ॥२१॥
>
> tathA ekatra api dRSTANAm deha-indriya-manaz-citAm ||21||
>
> .
>
>
> sambandho na yathA *- as there is no connexion = *
>
> mitha: *- mutually + *
>
> tathA ekatra api *- thus tho in one place = *
>
> dRSTANAm *x *
>
> deha-indriya-manaz-citAm *x *
> उपलअयः=शलाकानां Of rock-iron=bits a rock and an iron rod
>
> संबन्धः न यथा मिथः just as there is no connexion together having a
> co-nexus
>
> तthaiकत्र अपि दृष्टाणां just-as it is for things seen (though in one
> place),
>
> देह-इन्द्रियमनश्=चिताम् for body, senses, Mind, and consciousness. -21-
>
> ~m.21 There is no relationship between the various darts made out of
> stone. Similarly there is no relationship between body, mind and senses,
> even though they are at one place.
>
> ~sv.21 Just because they exist side by side, it is not right to assume a
> relationship: a stone and an iron rod may lie side by side, totally
> unrelated to each other.
>
> ~vlm.21. As there is no relation between stones and iron nails, so the
> body, the senses, the mind and the intellect bear no relation with one
> another, though they are found to reside together in the same person.
>
> *jd. –
>
>
>
>
>
> असdaभ्युदिते व्यर्थmaहम्कार=महाभ्रमे ।
>
> मम इदmiदmaस्य इति विपर्यस्तmiदM जगत् ॥२२॥
>
> asad abhyudite vyartham aham.kAra=mahA-bhrame |
>
> mama idam idam asya iti viparyastam idam jagat ||22||
>
> .
>
>
> aham.kAra=mahA-bhrame *x *
>
> mama idam idam asya - *"This is mine, this is his" = *
>
> iti viparyastam idam jagat x *x *
> ~vlm.22. The great error of the unreal ego having once obtained its
> footing among mankind, it has put the world to an uproar with the
> expressions of mine and thine, as that this is mine and that is thine, and
> that other is another's and the like.
>
> ~m.22 In vain occurs this great delusion of 'I-ness' out of unreality.
> This world exists because of perversities like 'this is mine, this is his'.
>
> ~sv.22-24 It is only when this false ego-sense has arisen that the
> perverse notions 'This is mine' and 'That is his' arise. And, when it is
> seen that all these are tricks of the false ego-sense, these unreal notions
> cease to be...
>
> *jd. –
>
> Ø
>
> अतत्त्वालोकजातेयमहम्कारचमत्कृति: । तापेन हिमलेखैव तत्त्वालोके विलीयते ॥२३॥
>
> a=tattva-Aloka-jAtA_iyam aham.kAra-camatkRti: | tApena hima-lekhA_iva
> tattva-Aloke vilIyate ||23||
>
> .
>
>
> aham.kAra-camatkRti: *x *
>
> tApena hima-lekhA iva tattva-Aloke vilIyate *x *
>
> अ=तttvAलोकजाता - *born of a light that is not Thatness = *
>
> इयmaहंकार-चमत्कृतिः - *is this "I"-wonder = *
>
> तापेन हिमलेkhaiव- *like a snowflake in the heat = *
>
> तत्त्वालोके विलीयते - *in the light of Thatness it dissolves. *
> ~m.23 This ingenuous irony of ego arises out of falsehood. When Truth is
> perceieved, this ego sense dissolves like snow by heat.
>
> ~vlm.23. It is want of the light of reason that has given rise to the
> meaningless and marvellous expression of egoism; which is made to vanish
> under the light of reason, as ice is dissolved under heat of solar light.
>
> *jd. –
>
> Ø
>
> आत्मनो व्यतिरेकेण न किंचिदपि विद्यते ।
>
> Atmana:_ vyatirekeNa na kiMcit_ api vidyate |
>
> सर्वम् ब्रह्मेति मे तत्त्वमेतत्तद्भावयाम्यहम् ॥२४॥
>
> sarvam brahmeti me tattvam etat tat.bhAvayAmi_ aham ||24||
>
> .
>
>
> *known apart from the Self. "It's all *
>
> *the brahman Immensity". And *
>
> *This-here becomes Thatness for me *
>
> *when I affect the feeling That. *
> Atmana:_ vyatirekeNa na kiMcit_ api vidyate
>
> sarvam brahmeti me tattvam etat tat.bhAvayAmi_ aham
>
> आत्मनः व्यतिरेकेण Having separation from the Self न किंचिdaपि विद्यते
> nothing whatever is see/known
>
> सर्वम् "Everything is ब्रह्मेति ब्रह्मा / ब्रह्म the brahman Immensity"
>
> मे तत्त्वं एतत् this is Thatness for me
>
> तद् भावयामि अहम् I make that my feeling.
>
> ~m.24 There is nothing other than Self. All is brahman. That is
> philosophy. And so I contemplate as such.
>
> ~vlm.24. That there is nothing in existence, except the spirit of God is
> my firm belief, and this makes me believe the whole universe, as a
> manifestation of the great brahmA himself.
>
> *jd. –
>
>
>
>
>
> अहम्कारभ्रमस्yAस्य जातस्य आकाशवर्णवत् ।
>
> aham.kAra-bhramasya asya jAtasya AkAza-varNavat |
>
> अपुन: स्मरणM मन्ये नूनम् विस्मरणम् वरम् ॥२५॥
>
> apuna: smaraNam manye nUnam vismaraNam varam ||25||
>
> .
>
>
> *this "I"dentity,*
>
> *the whole lot has the look of Space*
>
> *and I have a mind not to recollect it*
>
> *.*
>
> *yes,*
>
> *non-remembering is best*
>
> *. *
>
> *~vlm.25. The error of egoism presents itself before us in as vivid and
> is better to obliterate it at once from the mind, than retain any trace of
>
> *~m.25 The delusion of ego is like the illusory colour of sky. I feel that
> it should be wiped out of memory so that it does not arise again. *
>
> *~sv.25 The delusion known as ego-sense is like the blueness of the sky:
> it is better not to entertain that notion once again, but to abandon it. *
> Ø
>
> समूलं सMपरित्यज्य चिरायाहम्कृतिभ्रमम् ।
>
> sa-mUlam samparityajya cirAya aham.kRti-bhramam |
>
> तिष्ठाम्यात्मनि शान्तात्मा शरत्खं शरदीव खे ॥२६॥
>
> tiSThAmi_ Atmani zAnta-AtmA zarat kham zaradi_ iva khe ||26||
>
> .
>
>
> cirAya *- finally = *
>
> aham.kRti-bhramam *– the delusion of 'I'dentification = *
>
> tiSThAmi_ Atmani *- I remain in self = *
>
> zAnta-AtmA *- a quiet soul = *
>
> zarat kham *x *
>
> zaradi iva khe *x *
> ~m.26 Rooting out this illusion of ego for ever, I shall abide in the Self
> peacefully.
>
> ~sv.26 After having abandoned the very root of the ego-sense, I rest in
> the self which is of the nature of peace.
>
> ~vlm.26. I have altogether got rid of the error of my egoism, and now
> recline with my tranquil soul in the universal spirit of God, as the
> autumnal cloud rests in the infinite vacuum of the sky.
>
> *jd. –
>
>
>
>
>
> ददाtyaनर्थनिचयम् विस्तारयति दुष्कृतम् ।
>
> dadAty anartha-nicayam vistArayati duSkRtam |
>
> विस्तारयति सMतापmaहम्भावोऽनुसMहित: ॥२७॥
>
> vistArayati saMtApam ahambhAva:_ anusaMhita: ||
>
> 27||
>
> .
>
>
> *:*
>
> *it spreads bad works, it spreads trouble*
>
> *.*
>
> *this 'I'-feeling brings.about such things*
>
> *.*
> ~vlm.27. Ou: accompaniment with the idea of egoism is productive only of
> our misconduct and misery, by producing the great variety of our acts of
> selfishness.
>
> Ø
>
> स्फुरtyaहम्कारघने हृद्व्योम्नि सलिlAत्मनि ।
>
> sphurati_ aham.kAra-ghane hRd-vyomni salila-Atmani |
>
> विकसtyaभित: कायकदम्बे दोषमञ्जरी ॥२८॥
>
> vikasaty abhita: kAya-kadambe doSa-maJjarI ||28||
>
> .
>
> sphurati aham.kAra-ghane
>
>
> hRd-vyomni
>
> *in the Heart-sky = *
>
> salila-Atmani
>
> *x + *
>
> vikasati abhita:
>
> *x *
>
> kAya-kadambe
>
> *x *
>
> doSa-maJjarI
>
> *x*
>
> *. *
> ~m.27-28. This ego yields hordes of calamities, increases sins and
> sorrows. When this thick cloud of ego spreads in the heart-space, creepers
> of vices and errors blossom in the tree of body.
>
> ~sv.27-33 The ego-sense is the source of endless sorrow, suffering and
> evil action. Life ends in death and death leads to birth and what is is
> disrupted by its own end — such notions entertained by the egosense lead to
> great sorrow. The anxiety caused by thoughts like 'I have got this now', 'I
> shall get that too' burns the ignorant.'This is' and 'That is not' — such
> notions cause restlessness in the egotist. But if the ego-sense ceases to
> be then the illusory world-appearance does not germinate again and all
> cravings come to an end.
>
> ~vlm.28. Egoism hath taken a deep root in the moist soil of our hearts,
> and sprouts forth in the field of our bodies with the germs of innumerable
> evils.
>
> *jd. –
>
> Ø
>
> मरणं जीवितोपान्तं जीवितं मरणान्तगम् ।
>
> maraNam jIvita-upAntam jIvitam maraNa-Antagam |
>
> भावोऽभावाद्व्यवच्छिन्न: कष्टेयं दु:खवेदना ॥२९॥
>
> bhAva:_ abhAvAt_ vyavacchinna: kaSTA iyam du:kha-vedanA ||29||
>
> .
>
>
> *life comes ahead of death;*
>
> *when a state is opposed to its absence,*
>
> *there's the troubling sense of sorrow*
>
> *.*
> ~vlm.29. Here is death closely following the course of life, and there is
> a new life hereafter awaiting upon our death; now there is a state of being
> distinct from its privation or not being, and again there is reverse of it
> in our transmigration, to our great annoyance only.
>
> Ø
>
> इदं लब्धमिदं प्राप्स्यामीत्यार्तिर्दाहकारिणी । न शाम्यत्यर्करत्नानां
> ग्रीष्मेऽग्निरिव दुर्धियाम् ॥३०॥
>
> idam labdham idam prApsyAmi_ iti_ Arti:_ dAha-kAriNI | na zAmyat-_
> arka-ratnAnAm gRISme agni:_ iva du:-dhiyAm ||30||
>
> .
>
> idam labdham
>
>
> idam prApsyAmi
>
> *this (more) I will get," *
>
> iti Arti:_ dAha-kAriNI
>
> *such a painful fire-maker *
>
> na zAmyati arka-ratnAnAm
>
> *brings no quenching of the sun-jewels *
>
> gRISme agnir iva
>
> *like fire in the hot season *
>
> dur-dhiyAm
>
> *of (such) hard thoughts*
>
> *. *
> ~vlm.30. This I have gained, and this I will gain, are the thoughts that
> constantly employ the minds of men; and the desire of a new gain is
> incessantly kindled in the minds of the senseless, as the ceaseless flame
> of the sun-stone is increased in summer heat.
>
> ~m.29-30 ... It burns away people with feelings and expectations like 'I
> have this, I will get this'. It never subsides like the burning heat of
> sun.
>
> ~sv.27-33 ... The anxiety caused by thoughts like 'I have got this now',
> 'I shall get that too' burns the ignorant.'This is' and 'That is not' —
> such notions cause restlessness in the egotist. But if the ego-sense ceases
> to be then the illusory world-appearance does not germinate again and all
> cravings come to an end.
>
> #R. -> #Ar -> #Arti –f.- painful occurrence, pain, injury, mischief;
> sickness. ~. #Rti
>
> I will get," = *iti Arti:_ dAha-kAriNI - *such a painful fire-maker = *na
> zAmyati arka-ratnAnAm - *brings no quenching of the sun-jewels = *gRISme
> agnir iva - *like fire in the hot season *= dur-dhiyAm - *of (such) hard
> thoughts. *
>
>
> नास्तीदमिदमस्तीति चिन्ता धावत्यहम्कृतिम् । जडाशया जडामभ्रमाला शैलावलीमिव
> ॥३१॥
>
> na_ asti_ idam idam asti_ iti cintA dhAvati_ aham.kRtim | jaDa-AzayA jaDAm
> abhra-mAlA zaila-AvalIm iva ||31||
>
> .
>
>
> idam asti *x *
>
> iti cintA dhAvati aham.kRtim *x *
>
> jaDa-AzayA jaDAm abhra-mAlA zaila-AvalIm iva *x *
> ~m.31 'I have this, I do not have this' such thoughts lead one to ego. It
> is like the rain filled clouds running from lakes towards hills.
>
> ~vlm.31. That this I want and this must have are thoughts ever attendant
> on egoism; and the dull-headed pursue dull material objects with as much
> ardour, as the heavy clouds hasten to halt on high-headed hills.
>
> *jd. –
>
>
>
>
>
> अहम्भावे परिक्षीणे शुष्क: सMसार-पादप: ।
>
> भूय: प्रपच्छtya-रसो न पाषाणवdaङ्कुरम् ॥३२॥
>
> ahambhAve parikSINe zuSka: saMsAra-pAdapa: |
>
> bhUya: prapacchaty a-raso na pASANavad aGkuram ||
>
> 32||
>
> .
>
>
> bhUya: prapacchaty a-raso na pASANavad aGkuram *x *
> ~m.32 When ego declines, the tree of 'saMsara' gets dried up. Never again
> the sap rises up to feed it. On stony soil, plants will not sprout.
>
> ~vlm.32. Decay of egoism withers away the tree of worldliness, which then
> ceases to germinate in the manner of a plant on sterile rocks. (Or as seeds
> cast on sandy sounds).
>
> *jd. –
>
> Ø
>
> स्वतृष्णाकृष्णभोगिन्यो देहद्रुमकृतालया: ।
>
> sva.tRSNA-kRSNa-bhoginya:_ deha-druma-kRta-AlayA: |
>
> क्वापि यान्ति विचारात्मन्यागते विनतासुते ॥३३॥
>
> kva_ api yAnti vicAra-Atmani_ Agate vinatA-sute ||33||
>
> .
>
> sva.tRSNA- kRSNa.bhoginya:
>
>
> deha.druma-kRta=AlayA:
>
> *body.tree-made=shelters *
>
> kva api yAnti
>
> *wherever do they go *
>
> vicAra-AtmanA Agate - *when by Enquiry into Self has come *
>
> vinatA- sute
>
> *x*
>
> *. *
> The Body Tree has offered shelter to Selfish, the black snake; but there's
> no shelter when Garuda the Eagle comes round; for Garuda is Vishnu's mount,
> and has a taste for black snakes.
>
> ~m.33 The serpent of desire, will flee away from the body which is its
> resting place, when the Garuda of inquiry into Self approaches.
>
> ~vlm.33. Your desires are as black serpents creeping in the hole of your
> heart; but skulking their heads, at the sight of the snake-eater Garuda of
> reason.
>
> #Garuda the Eagle (or Vulture) is viShNu's #vAhana, his mode of travel
> (fancier than #gaNapati's Mouse).
>
> *jd. –
>
>
>
>
>
> असdaभ्युदिते विश्वे तज् जाते भ्रमसन्मये ।
>
> asad abhyudite vizve taj jAte bhrama-sanmaye |
>
> असन्मय=परिस्पन्दे tvaहम् त्वम् चेति क: क्रम: ॥३४॥
>
> asan-maya=parispande tu_ aham tvam ceti ka: krama: ||
>
> 34||
>
> .
>
>
> abhyudite vizve *x *
>
> taj jAte bhrama-sanmaye *x *
>
> asat-maya=parispande tu - *when vibrating in a form that is not.So = *
>
> aham tvam ceti ka: krama: *x *
> ~m.34 This universe arises out of unreality /falsehood. Out of that arises
> the sense of reality of illusion. When this fact is realized where is the
> problem of I and you.
>
> ~vlm.34. The unreal world gives rise to the error of appearing as real; as
> the unreal I and thou (or ego and nonego) seem to be realities, though they
> are caused by mere pulsations of the unreal mind.
>
> ~sv.34-35 This universe has surely come into being without any valid cause
> for its creation: how can one accept the truth of a creation which had no
> cause or purpose? ...
>
> *jd. –
>
> Ø
>
> इदं जगदुदेत्य् आदाव् अकारणmaकारणात् ।
>
> idam jagat_ udeti_ Adau_ a-kAraNamakAraNAt |
>
> यदकारणमुद्भूतं तत्सदित्युच्यते कथम् ॥३५॥
>
> yat_ a-kAraNam udbhUtam tat-sat-iti_ ucyate katham ||35||
>
> .
>
>
> *causelessly without a cause*
>
> *: *
>
> yat akAraNam udbhUtam
>
> whatever* causelessly comes.forth *
>
> tat sad-iti ucyate katham
>
> *how is That said to be So? *
> *jd.
>
> ~sv. This universe has surely come into being without any valid cause for
> its creation: how can one accept the truth of a creation which had no cause
> or purpose?
>
> #bhU -> udbhU -come forth, arise • come out. grow, increase, be sufficient
> or equal. • C. bring forth, produce, develop, display. • come up, happen.
> #udbhUta
>
> - *causelessly from a non.cause = *yat akAraNam udbhUtam - *which
> causelessly has come.forth = *tat sad-iti ucyate katham - *how is That
>
>
> अपर्यन्तपुराकाले मृदि कुम्भ इवाकृति: ।
>
> aparyanta-purA.kAle mRdi kumbha_ iva_ AkRti: |
>
> देहोऽभवदिदानीं तु कथैवास्ति भविष्यति ॥३६॥
>
> deha:_ abhavat_ idAnIm tu kathA_ eva_ asti bhaviSyati ||36||
>
> .
>
>
> mRdi kumbhe iva AkRti: - *like the form of a pot in mud = *
>
> deha: abhavat *- the body was = *
>
> idAnIm tu *– but now = *
>
> kathA eva asti bhaviSyati *– just how, being, will it be? *
> ~m.36 Since infinite time this body was like a pot in mud. Now it will
> remain the same in future.
>
> ~sv.36-37 Even as ocean exists in the past, present and future as ocean
> and the same water temporarily assumes the form of a wave, all this is for
> ever the cosmic being at all times.
>
> ~vlm.36. As a pot made of earth long before, continues in the same state
> at all times, so the body which has long ago come to existence, still
> continues and will continue the same. (The body being made of earth,
> remains in and returns to the earth again).
>
> *jd. –
>
> Ø
>
> मध्यइतरपयोमात्रम् कंचित् कालं चलाचलम् ।
>
> madhya-itara-paya:-mAtram kaMcit kAlam cala-a.calam |
>
> आद्यन्तसौम्यते त्यक्त्वा वारि वीचितया यथा ॥३७॥
>
> Adyanta-saumyate tyaktvA vAri vIcitayA yathA ||37||
>
> .
>
> madhya-itara-payas-mAtram
>
>
> kaMcit kAlam cala-acalam
>
> *for whatever time it stirs & stills *
>
> Adyanta-saumyate
>
> *x *
>
> tyaktvA vAri vIcitayA yathA
>
> *x*
>
> *. *
> ~m.37 Water is always still in the beginning and through to the end. In
> the middle, it loses its calm and becomes a wave for a while. Even so, it
> is water alone.
>
> ~vlm.37. The beginning and end of billows is mere water and moisture, and
> the intermediate part only presents a figure to view; so the beginning and
> end of bodies is mere earth and water, and the intermidiate state is one of
> bustle and
>
> commotion.
>
> ~sv.36-37 Even as ocean exists in the past, present and future as ocean
> and the same water temporarily assumes the form of a wave, all this is for
> ever the cosmic being at all times.
>
> *jd. –
>
> Ø
>
> अस्मिन्क्षणपरिस्पन्दे देहे विसरणोन्मुखे ।
>
> asmin kSaNa-parispande dehe visaraNa-unmukhe |
>
> तरङ्गे च निबद्धास्था ये हतास्ते कुबुद्धय: ॥३८॥
>
> taraGge ca nibaddha-AsthA ye hatA:_ te ku.buddhaya: ||38||
>
> .
>
>
> *it's a wave released from rest*
>
> *:*
>
> *those who're swamped in it aren't very smart*
>
> *.*
> ~vlm.38. It is the ignorant only that trust in this temporary and
> fluctuating state of the body; which, like the billow, is hastening to
> subside, in its original liquid and quiet state.
>
> ~m.38 This body vibrates for a little while and moves towards destruction.
> One who believes in this little ripple is a fool with depraved
> intelligence.
>
>
>
> प्राक्.पुरस्ताच्च सर्वाणि सन्ति वस्तूनि nAभित: ।
>
> मध्ये स्फुटत्वmeतेषाM का एvAस्था हतरूपिणी ॥३९॥
>
> prAk.purastAc ca sarvANi santi vastUni na abhita: |
>
> madhye sphuTatvam eteSAm kA eva AsthA hata-rUpiNI ||
>
> 39||
>
> .
>
>
> madhye sphuTatvam eteSAm kA eva AsthA hata-rUpiNI *x *
> ~m.39 All things never existed earlier nor will endure later. Why believe
> such death- bound things which quiver for a little while?
>
> ~vlm.39. What reliance is there in any body, which makes a figure in the
> middle, and is an unreality both in its prior and latter states,
>
> *jd. –
>
> Ø
>
> चित्तं पूर्वं पुरस्ताच्च चिद्देशं शान्तमित्यपि ।
>
> cittam pUrvam purastAt_ ca cit.dezam zAntam iti_ api |
>
> सदसद्वा खसंलीनM मध्येऽस्मिन्किं तवोदितम् ॥४०॥
>
> sat_ asat_ vA kha-saMlInam madhye_ asmin kiM tava_ uditam ||40||
>
> .
>
> cittam pUrvam purastAt ca
>
>
> cit.dezam zAntam iti_ api
>
> *x + *
> sad asad vA kha-saMlInam madhye
>
>
> asmin kiM tava uditam
>
> *x*
>
> *. *
> ~vlm.40. So the heart also is as quiet as the intellect, both at first and
> in the end; and remains immerged [immersed?] in itself, both when it exists
> in the body or not. What then if it heaves for a little while in the midst?
> (i. e., the palpitation of the heart between its prior and latter states of
> inaction).
>
> ~m.40 Mind is a body (subtle body) of consciousness. It is transcendent
> before and after it was born. Why then should it be different in between?
>
> ~sv.40 In the same way, the mind was consciousness in the beginning and it
> will be consciousness again in the end (after its nature and function as
> mind have ceased), why is it then called differently in the middle (now)?
>
> *jd. –
>
> Ø
>
> यथा स्वप्नविकारेषु यथा संभ्रमदृष्टिषु ।
>
> yathA svapna-vikAreSu yathA sambhrama-dRSTiSu |
>
> यथा वा मदलीलासु यथा नौयानसंभ्रमे ॥४१॥
>
> yathA vA mada-lIlAsu yathA nauyAna-sambhrame ||41||
>
> .
>
> yathA svapna-vikAreSu
>
>
> yathA sambhrama-dRSTiSu
>
> *x + *
>
> yathA vA mada-lIlAsu
>
> *x *
>
> yathA nauyAna-sambhrame
>
> *x + *
> यथा स्वप्नविकारेषु … as with dream-transformations; यथा संभ्रमदृष्टिषु as
> with delusive sights; यथा वा मद-लीलासु or as with drunken reveries; यथा
> नौयानसंभ्रमे as in the shipboard delusion; it may be more fअमिलिअraस् थे
> रैल्रोअद् प्लत्fओर्म् सेएन् fरोम् थे मोविन्ग् त्रैन् as when, from a
> boat, the dock is seen to move…
>
> ~vlm.41. As it comes to pass in our dreams, and in our deluded sights, of
> marvellous things; and as it happens in the giddiness of ebriety, and in
> our journeying in boats:—
>
> ~m.41-43. Form is transitory like in dreams, in perplexed perceptions,
> like in the swinging of boats, like in transcient lusty cohabitations and
> like in the visions of diseased eyes. The joy in these excitements is
> highly transient….
>
> ~sv.41-45 All these phenomena seem to have a transient reality, like
> dream-experiences, visions in a state of delirium, hallucinations of a
> drunkard, optical illusions, psychosomatic illness, emotional disturbances
> and psychotic states. ...
>
> *jd. –
>
> Ø
>
> यथा धातुविकारेषु यथा चेन्द्रियविक्लवे । यथातिति.संभ्रमानन्दे दोषावेशदशासु
> च ॥४२॥
>
> yathA dhAtu-vikAreSu yathA ca indriya-viklave | yathA ati.sambhrama-Anande
> doSa-Aveza-dazAsu ca ||42||
>
> .
>
>
> yathA ca indriya-viklave *- and as when the senses are impaired, = *
>
> yathA ati.sambhrama-Anande doSa-Aveza-dazAsu ca *- and as when/in
> blissful delirium and possessed by wicked states, ... *
>
> *this transitory form of Such-unSuch;*
>
> *for thus here in this world it lacks distinctiveness in time*
>
> *.*
> ~m. The joy in these excitements is highly transient. Form develops and
> declines in great haste in these circumstances and conditions.
>
> ~vlm.43. That some objects come to sight, and others disappear from it;
> and that some appear to be smaller or larger than they are and others to be
> moving; so do all these objects of our vision, appear and disappear from
> our sight in the course of time.
>
> Ø
>
> सा च त्वया कृता नित्यं चित्तदु:खसुखोदये ।
>
> sA ca tvayA kRtA nityam citta-du:kha-sukha-udaye |
>
> यथा वियोगयामिन्योर्मतयोर्हन्ति रागिणम् ॥४४॥
>
> yathA viyoga-yAminyo: matayo: hanti rAgiNam ||44||
>
> .
>
> sA ca tvayA kRtA nityam
>
>
> citta-du:kha-sukha-udaye
>
> *when Affected pleasure & pain arise *
>
> yathA viyoga-yAminya:
>
> *as separated in the night *
>
> mataya: hanti rAgiNam
>
> *thoughts haunt a lover*
>
> *. *
> Ø
>
> मयैवेहासदभ्यासान्मिथ्या सदिव लक्ष्यसे ।
>
> mayA_ eva_ iha_ asat-abhyAsAt_ mithyA sat_ iva lakSyase |
>
> मृगतृष्णेव तेनैतत्त्वत्कृतं मत्कृतं भवेत् ॥४५॥
>
> mRga-tRSNA iva tena etat tvat.kRtam mat.kRtam bhavet ||45||
>
> .
>
> mayA eva iha
>
>
> asad-abhyAsAt
>
> *from the practice of unreality *
>
> mithyA sad iva lakSyase
>
> *falsely you realize, as.if So, *
>
> mRga-tRSNA iva
>
> *like a mirage *
> tena etat tvat-kRtam mat-kRtam bhavet
>
> be*
>
> *. *
> ~vlm.45. Or it is my long habit of thinking that makes the untruth appear
> as truth to me; and like the mirage of the desert, our mirage of life,
> presents its falsehoods as realities unto us.
>
> ~m.44-45. Fickle mind, there is no fault of yours in this. You appear to
> be real to me even though you are nonexistent due to my constant
> perceptions as such. *jd. –
>
> Ø
>
> यदिदं किंचिदाभोगि तत्सर्वं दृश्यमण्डलम् ।
>
> yat_ idam kiMcit_ Abhogi tat sarvam dRzya-maNDalam |
>
> अवस्त्विति विनिर्णाय मनो यात्यमन: पदम् ॥४६॥
>
> a-vastu_ iti vinirNAya mana:_ yAty a.mana: padam ||46||
>
> .
>
>
> *as percepts without substantial reality.*
>
> *This being settled,*
>
> *manas.Mind comes to the mindless state. *
>
> yat_ idam kiMcit_ Abhogi tat sarvam dRzya-maNDalam *x *
>
> a-vastu_ iti vinirNAya mana:_ yAty a.mana: padam *x *
> यdiदं किंचिdAभोगि What is anything enjoyed here
>
> तत्सर्वं दृश्यमण्डलम् that is entirely in the sphere of percepts
>
> अवस्तु इति and so without substantial reality
>
> विनिर्णाय this being settled,
>
> मनस् याtya.मनःपदम् manas.Mind comes to the mindless state. -46-
>
> ~m.46-48. When it is fully realized (with determination) that all the
> visible world is nothing, then mind reaches the state of being without mind
> (Supreme State)….
>
> ~sv.46 When I realise that all these phenomena are illusory appearances,
> then you will become no-mind and all the memories of sense-experiences,
> etc., will come to an end.
>
> ~vlm.46. All things that we see in the phenomenal world are unrealities in
> their nature; and as the mind comes to know the nothingness of things, it
> feels in itself its nothingness also.
>
> *jd. –
>
> Ø
>
> अवस्त्विदमिति स्फारे रूढे मनसि निश्चये । हेमन्त इव मञ्जर्य: क्षीयन्ते
> भोगवासना: ॥४७॥
>
> a-vastu_ idam iti sphAre rUDhe manasi nizcaye | hemanta_ iva maJjarya:
> kSIyante bhoga-vAsanA: ||47||
>
> .
>
>
> *:*
>
> *when*
>
> *—the Vastness spreading everywhere**—*
>
> *Mind is certain*
>
>
>
> *the Imprints of Affection grow thin as the petals autumn flowers*
>
> *.*
> ~vlm.47. As the mind becomes impressed with certainty, of the
> unsubstantially of external objects; its desire of worldly enjoyments fade
> away, like the fading verdure of autumn.
>
> *m.46-48. When it is fully realized (with determination) that all the
> visible world is nothing, then mind reaches the state of being without mind
> (Supreme State). Then all vasana:_ of pleasure decline and get decimated
> like flower boughs during autumn, when they fall off.
>
> Ø
>
> चित्त्वाद् दृष्ट-आत्मना नूनं संत्यक्तमननौजसा ।
>
> cittvAt_ dRSTa-AtmanA nUnam saMtyakta-manana-ojasA |
>
> मनसा वीतरागेण स्वयं स्वस्थेन भूयते ॥४८॥
>
> manasA vItarAgeNa svayam svasthena bhUyate ||48||
>
> .
>
> cittvAt
>
>
> dRSTa-AtmanA nUnam
>
> *x *
>
> saMtyakta-manana-ojasA
>
> *having abandoned mental energy = *
>
> manasA vItarAgeNa - *with Mind free from passion = *
>
> svayam svasthena bhUyate *x *
> ~vlm.48. When the mind comes to see the pure soul by means of its
> intellectual light, it gets itself ridden of its temporal exertions; and
> being thereby freed from its passions and affections, it rests with its
> calm composure in itself.
>
> ~m.46-48. When it is fully realized (with determination) that all the
> visible world is nothing, then mind reaches the state of being without mind
> (Supreme State). Then all vasana:_ of pleasure decline and get decimated
> like flower boughs during autumn, when they fall off. Thinking will cease
> with the perception guided by Self. Mind gets liberated from all diseases
> of attachments and becomes healthy.
>
> ~sv.47-48 When consciousness realises itself and abandons its
> self-limiting mental conditioning, the mind is freed from its colouring and
> rests in its essential nature, which is consciousness.
>
> *jd. –
>
> Ø
>
> परमात्मानले क्षिप्तं संवृत्त्यावयवं स्वयम् ।
>
> paramAtma-Anale kSiptam saMvRttyA_ avayavam svayam |
>
> दग्ध्वात्मानमलं चित्तं शुद्धतामेति शाश्वतीम् ॥४९॥
>
> dagdhvA_ AtmAnam alam cittam zuddhatAm eti zAzvatIm ||49||
>
> .
>
> paramAtma-Anale kSiptam
>
>
> saMvRttyA
>
> *x *
>
> avayavam svayam
>
> *x + *
>
> dagdhvA AtmAnam alam cittam
>
> *when Affective mind *
>
> zuddhatAm eti zAzvatIm
>
> *it goes to eternal purity*
>
> *. *
> ~m.49 Mind-stuff becomes pure by throwing itself into the fire called
> Paramatma. It loses its instruments of external movements. Forever thus, it
> becomes pure.
>
> ~sv.49 When the mind, gathering to itself all its limbs, offers itself
> into the fire of pure consciousness, it is purified and attains immortality.
>
> ~vlm.49. And the heart attains its perfect purity, when, by compressing
> its members of sensational organs, it casts itself into the flame of the
> supreme soul, where all its dross is burnt away.
>
> *jd. –
>
> Ø
>
> देहमन्यतया दृष्ट्वा त्यक्त्वा विषयवासनाम् । विनाशमुररी.कृत्य मनो जयति
> वीरवत् ॥५०॥
>
> deham anyatayA dRSTvA tyaktvA viSaya-vAsanAm | vinAzam urarI.kRtya mana:_
> jayati vIravat ||50||
>
> .
>
>
> *having.abandoned its sensual vAsanA.Track*
>
> *having.consented to its destruction*
>
> *Mind is the conquering hero*
>
> *.*
> ~AB.: yathA vIra:puruSo yuddhe sva.deham svargagAmisu_ AnyatayA dRSTvA
> tad.deha-sambandhi-gRha-kSetra-dhana.Adi-viSaya-vAsanAm ca tyaktvA maraNam
> apy_aGgI.kRtya brahma.lokam jayati tadvan mano'pi_ity_artha: ||
>
> ~m.50 Mind wins like a warrior by casting away its interest in objects and
> senses and by perceiving itself as separate from body and accepting its own
> annihilation.
>
> ~sv.50-55 When the mind perceives the body as distinct from it, abandons
> its own conditioning (the concepts) and recognises its own transient
> nature, it is victorious.
>
> ~vlm.50. As the hero boldly faces his death, with the thought of his
> ascending to heaven, by fighting bravely in battle, so the mind conquers
> all impediments by casting off all its worldly desires and attachments.
>
> Ø
>
> मन: शत्रु: शरीरस्य शरीरं मनसो रिपु: ।
>
> mana: zatru: zarIrasya zarIram manasa:_ ripu: |
>
> एकाभावेन नश्येते आधाराधेयकार्यवत् ॥५१॥
>
> eka-AbhAvena nazyete AdhAra-Adheya-kAryavat ||51||
>
> .
>
>
> *is the enemy of *
>
> *Body*
>
> *&*
>
> *Body's foe is Mind*
>
> *.*
>
> *thru their disunity*
>
> *both die*
>
> *for each needs the other's support*
>
> *. *
> ~vlm.51. The mind is the enemy of the body, and so is the latter an enemy
> of the former; (because the growth of the one puts down the vigour of the
> other); but they both die away without the half of each other, and for want
> of desire which supports them both.
>
> Ø
>
> रागद्वेषवतोर्नित्यमन्योन्यातिविरुद्धयो: । एतयोर्मूलकाषेण विनाश: परमं सुखम्
> ॥५२॥
>
> rAga-dveSavato:_ nityam anyonya-ativiruddhayo: | etayo:_ mUla-koSeNa
> vinAza: paramam sukham ||52||
>
> .
>
> rAga-dveSavato: nityam
>
>
> anyonya-ativiruddhayo:
>
> *mutually strong repulsion *
>
> *of these two *
> mUla-koSeNa vinAza:
>
> with destruction of the root-koSa
>
> paramam sukham
>
>
> *. *
>
> eka-saMsthAne
>
> *being together one *
> mRti: iti_ eva yA kathA
>
>
> sA vyomni_ ayA
>
> *x *
>
> striyA bhuktA dharA iti
>
> *x *
>
> kathayA
>
> *x *
>
> samA *x *
> *AB. ... vyomni ayA gacchamtyA ... aya: striyA ... ||
>
>
>
> ~AB. aya: pratimAyA vyomni gamanam tatra dharAbhakSaNam ca yathA ...
>
> ~vlm.53. The existence of either of these (i. e. of the body or mind)
> after death is as incapable of heavenly felicity, as it is for an aerial
> fairy to fare on earth, (i. e., neither the body nor mind survives one's
> death, as it is believed by many; and even if it does, its gross nature
> would not permit it to enjoy the pure spiritual felicity of heaven).
>
> ~m.51-53... To think that even if one of them remains, there can be
> happiness is to imagine that a lady wandering in the sky will swallow the
> entire earth.
>
> *jd. –
>
> Ø
>
> अकृत्रिमविरोधस्थौ यत्र संघटितावुभौ ।
>
> akRtrima-virodha=sthau yatra saMghaTitau_ ubhau |
>
> धारा इव पतन्त्येव तत्रानर्थपरम्परा: ॥५४॥
>
> dhArA_ iva patanti_ eva tatra_ anartha-paramparA: ||54||
>
> .
>
> akRtrima-virodha=sthau
>
>
> yatra saMghaTitau ubhau
>
> *x + *
>
> dhArA: iva patanti eva
>
> *x *
>
> tatra anartha-paramparA:
>
> *x*
>
> *. *
> ratim eti adhama: hi ya:
>
>
> tyaktavya: sa:_ patad-vArau
>
> *x *
>
> agni: AzA-avalepane
>
> *x*
>
> *. *
> ~vlm.55. The base man that has a liking for this world of conflicts is
> like one left to burn in a conflagration of showering flames.
>
> ~m.54-55. Wherever these two, mind and body, are together, there will be
> endless sequence of calamities. When these two of opposite natures mate, it
> is like jumping into fire.
>
> ~sv.50-55 Mind and body are each other's foes: hence supreme happiness
> follows their destruction. For, when they come together there is a host of
> suffering on account of their mutual conflict.
>
> *jd. –
>
> Ø
>
> संकल्पेन मन: पुष्ट्वा शरीरं बालयक्षवत् ।
>
> saMkalpena mana: puSTvA zarIram bAla-yakSa-vat |
>
> आयुरेवाशनान्यस्मै स्वदु:खानि प्रयच्छति ॥५६॥
>
> Ayu: eva azanAny asmai sva.du:khAni prayacchati ||56||
>
> .
>
>
> mana: puSTvA zarIram - *manas.Mind having given.rise to the body = *
>
> bAla-yakSa-vat - *as the boy (gives.rise to) the Zombie = *
>
> Ayu: eva azanAni asmai *x *
>
> sva.du:khAni prayacchati *x *
> ~vlm.56. The mind stout with its avaricious desires loads the body with
> labour, and feeds upon its precious life, as a ghost-yaksha preys upon the
> body of a boy.
>
> ~sv.56 The mind gives birth to the body through its own thought-force: and
> throughout the body's life-time the mind feeds it with its (the mind's own)
> sorrow.
>
> ~m.56-57. Mind fabricates by its resolve, like a child who imagines a
> demon; It nourishes the body. And body beset by sorrows, tries to hurt the
> mind from which it is born. If a villianous desparado of a son tires to
> kill his father, there is no surprise.
>
> *jd. –
>
> Ø
>
> तैर्दु:कैस् तापितो देहो मनो हन्तुमथेच्छति ।
>
> tai:_ du:kai:_ tApita:_ deha:_ mana:_ hantum atha icchati |
>
> पुत्रोऽपि हन्ति पितरमाततायिपदं गतम् ॥५७॥
>
> putra:_ api hanti pitaram AtatAyi-padam gatam ||57||
>
> .
>
> tai: du:khai:
>
>
> tApita: deha:
>
> *the body is distressed *
>
> mana: hantum atha icchati
>
> *Mind then wants to kill *
> putra:_ api hanti pitaram
>
>
> AtatAyi-padam gatam
>
> *who has aimed an arrow at him*
>
> *. *
> ~vlm.57. The body being harassed and oppressed with toil, attempts to stop
> and stay the mind; as an impious son intends to kill his father, when he
> finds him to stand an open foe to his life. (It is lawful to kill an enemy
> of one's life for self-defence).
>
> ~sv.57-59 Thus tortured by sorrow the body wishes to destroy the mind, its
> own parent! There is no friend nor enemy in this world: that which gives us
> pleasure is considered our friend and that which causes pain is our enemy!
>
> #tt.law #AtatAyin -mfn.- having one's bow drawn (A-tata) vs.xvi,18. •
> "someone whose bow is drawn to take another's life", a killer (in later
> texts also firebugs, rapists, thieves &c are reckoned among आततायिनस्
> AtatAyinas).
>
> Ø
>
> नास्ति शत्रु: प्रकृत्यैव नच मित्रं कदा.चन ।
>
> na_ asti zatru: prakRtyA_ eva na.ca mitram kadA.cana |
>
> सुखदं मित्रमित्युक्तं दु:खदा: शत्रव: स्मृता: ॥५८॥
>
> sukha.dam mitram iti_ uktam du:kha.dA: zatrava: smRtA: ||58||
>
> .
>
>
> *nor likewise any "friend".*
>
> *a friend is said to give pleasure;*
>
> *and likewise enemies give pain*
>
> *. *
> ~vlm.58. There is no one who of his nature is a foe or friend to another;
> but becomes a friend to one that is friendly to him, and a foe to him that
> deals inimically unto him.
>
>
>
>
>
> देह: दु:खाnyaनुभवन् स्वमनो हन्तुmiच्छति ।
>
> deha: du:khAny anubhavan sva.mana:_ hantum icchati |
>
> देहM मन: स्वदु:खानाM सMकेतम् कुरुते क्षणात् ॥५९॥
>
> deham mana: sva.du:khAnAm saMketam kurute kSaNAt ||
>
> 59||
>
> .
>
>
> *= *
>
> deham mana: sva.du:khAnAm - *with the body, manas.Mind, for its own
> distresses, = *
>
> saMketam kurute kSaNAt - *soon makes a contract. *
> ~m.59-60. Experiencing all sorrows, body desires to annihilate mind. On
> the other hand, in a trice mind makes the body a symbol of its sorrows.
> When such opposing elements mingle in a being, where is happiness for him?
>
> ~vlm.59. The body being put to pain attempts to kill the mind; and the
> mind is ever intent to make the body the receptacle of its afflictions.
> (The intimate connection of the body and mind causes them to participate in
> one another's pains).
>
> #cit 4 to see, appear -> #saMcit sam>cit -> #saMketa (fr. saM>cit)
> agreement, contract, • assignation with (gen., esp. with a lover);
> appointment (acc. with #>kR, or #>gra or #>dA or Caus. of >kLp, 'to make an
> agreement or appointment' or 'appoint a place of meeting with any person'
> (gen. or instr. or instr. with saha, samam, mitha:) • ‑beg.comp.‑
> 'according to agreement', 'by appointment') • convention, consent • hint,
> prearranged signal (acc. with >#kR, 'to give a signal') • a short
> explanation of a grammatical rule (= 2. zailI, q.v.) • condition,
> provision. — y1027.025.
>
> Ø
>
> एवं मिथो दु:खदयो: श्लिष्टयो: क: सुखागम: ।
>
> evam mitha:_ du:kha.dayo: zliSTayo: ka: sukha-Agama: |
>
> एतयोर्देहमनसोर् जात्यैवातिविरुद्धयो: ॥६०॥
>
> etayo:_ deha-manaso:_ jAtya eva ati.viruddhayo: ||60||
>
> .
>
>
> du:kha.dayo: zliSTayo: - *of two sorrow.giving close.connected = *
>
> ka: sukha-Agama: *- who comes to happiness = *
>
> etayo:_ deha-manaso: *- of these two, Body & Mind = *
>
> jAtya eva ati.viruddhayo: *x *
> ~vlm.60. What good then can possibly accrue to us from the union of the
> body and mind, which are repugnant to one another, and which of their own
> nature can never be reconciled together.
>
> ~sv.60-65 When thus the mind and the body are constantly engaged in mutual
> destruction, how can one have happiness?
>
> *jd. –
>
>
>
>
>
> मनस्य् एव परिक्षीणे न देहो दु:ख-भाजनम् ।
>
> manasy eva parikSINe na deha:_ du:kha-bhAjanam |
>
> तत्क्षयउत्कतया नित्यम् देहोऽपि परिधावति ॥६१॥
>
> tat.kSaya-utkatayA nityam deha:_ api paridhAvati ||
>
> 61||
>
> .
>
>
> na deha: du:kha-bhAjanam -* Body does not undergo sorrow = *
>
> tat.kSaya-utkatayA *– thru longing.for/regretting it = *
>
> nityam deha: api paridhAvati *x *
> ~m.61 When mind declines, body will cease to be a vessel of sorrows. And
> so body always tries to kill mind or work for its destruction.
>
> ~vlm.61. The mind being weakened, the body has no pain to undergo;
>
> wherefore the body is always striving to weaken the mind.
>
> #ud -> #utka -> #utkatA - a state of longing or regret KSS.
>
> Ø
>
> नष्टानष्टमनर्थाय शरीरं पदमापदाम् । अलब्धात्मविवेकेन मनसा सुप्रजायते ॥६२॥
>
> naSTa-anaSTam anarthAya zarIram padamApadAm | alabdha-Atma-vivekena manasA
> suprajAyate ||62||
>
> .
>
>
> *without getting Self-Discernment*
>
> *being overcome by Mind*
>
> *.*
> ~vlm.62. The body, whether it is alive or dead, is subjected to all sorts
> of evils by its hostile mind, unless it is brought under the subjection of
> reason.
>
> ~sv.60-65 …It is by the destruction of the mind that there can be
> happiness; hence the body tries every day (in deep sleep) to destroy the
> mind. However, until self-knowledge is attained, one unwittingly promotes
> the strength of the other and they seem to function together for a common
> purpose — even as water and fire, though opposed to each other, work
> together for a common cause (e. g., cooking).
>
>
>
>
>
> एते मन:शरीरे हि मिथ: पीवरताM गते । जड.रूपे हि वपुषा पयोदसरसी यथा ॥६३॥
>
> ete mana:zarIre hi mitha: pIvaratAm gate | jaDa.rUpe hi vapuSA
> payoda-sarasI yathA ||
>
> 63||
>
> .
>
>
> mitha: -* mutually = *
>
> pIvaratAm gate *x *
>
> jaDa.rUpe hi vapuSA *x *
>
> payoda-sarasI yathA *x *
> ~m.63 These stupid mind and body increase mutually like a cloud and a
> tank.
>
> ~vlm.63. When both the body and mind become stout and strong, they join
> together to break all bonds, as the lake and rainwater join together to
> overflow on the banks.
>
> ~sv.60-65 ... However, until self-knowledge is attained, one unwittingly
> promotes the strength of the other and they seem to function together for a
> common purpose — even as water and fire, though opposed to each other, work
> together for a common cause (e. g., cooking).
>
> *jd. –
>
> Ø
>
> मिथो दु:खाय सMपन्ने एक.रूपे द्विधा स्थिते ।
>
> mitho du:khAya sampanne eka.rUpe dvidhA sthite |
>
> व्यवहार.परे सार्धम् लोके वारि-अनलाव् इव ॥६४॥
>
> vyavahAra.pare sArdham loke vAri-analau_ iva ||
>
> 64||
>
> .
>
> mitha:
>
>
> du:khAya sampanne *x *
>
> eka-rUpe dvidhA sthite
>
> *existent twofold in one form *
>
> vyavahAra-pare
>
> *x *
>
> sArdham
>
> *x *
>
> loke vAri-analau iva *– in the world like water & fire. *
> ~m.64 These two are together as one in their sorrows. They act together in
> the world. They are like fire and water.
>
> ~vlm.64. Though both of them are troublesome to us in their different
> natures, yet their union to one end is beneficial to us, as the
> co-operation of fire and water is for the purpose of cooking.
>
> *jd. –
>
> Ø
>
> चित्ते क्षयिणि संक्षीणे देहो ह्य् आमूलितो भवेत् ।
>
> वर्धमाने तरुरिव शत-शाख: प्रवर्तते ॥६५॥
>
> चित्ते क्षयिणि संक्षीणे देहो ह्य् आमूलितो भवेत् । वर्धमाने तरुरिव शत-शाख:
> प्रवर्तते ॥६५॥
>
> citte kSayiNi saMkSINe deha:_ hi_ AmUlita:_ bhavet | vardhamAne taru: iva
> zata-zAkha: pravartate ||65||
>
> .
>
> citte kSayiNi saMkSINe
>
>
> deha: hi AmUlita: bhavet
>
> *x + *
>
> vardhamAne taru: iva
>
> *when growing like a tree *
>
> zata-zAkha: pravartate
>
> *it produces a hundred branches*
>
> *. *
> #kSayi
>
> #saMkSINa
>
> ~m.65 When mind declines or gets annihilated, body declines to its roots.
> When mind thrives, body also thrives like a tree with its branches and
> leaves.
>
> ~vlm.65. When the weak mind is wasted and worn out, the body also becomes
> weakened and languid; but the mind being full, the body is flushed like a
> flourishing arbor, shooting forth with verdure.
>
> *jd. –
>
> Ø
>
> क्षीयते मनसि क्षीणे देह: प्रक्षीणवासन: ।
>
> kSIyate manasi kSINe deha: prakSINa-vAsana: |
>
> मनो न क्षीयते क्षीणे देहे तत्क्षपयेन्मन: ॥६६॥
>
> mana:_ na kSIyate kSINe dehe tat kSapayet_ mana: ||66||
>
> .
>
>
> *thru weakened vAsanAs *
>
> *declines when Mind declines *
>
> *Mind does not decline when Body declines *
>
> *in the body let that Mind decline. *
>
> deha: prakSINa-vAsana: - *the body with weakened vAsanAs = *
>
> kSIyate manasi kSINe - *declines when the Mind declines = *
>
> mana:_ na kSIyate kSINe - *Mind does not decline when the body declines =
> *
>
> dehe tat kSapayet mana: - *in the body let that Mind decline. *
> #prakSINa
>
> #kSINa
>
> #kSapaya
>
> ~m.66 When mind dies, body also becomes free of vasana:_ and declines But
> when body declines, mind does not (or need not).
>
> ~sv.66 If the mind ceases to be, then the body ceases to be, too, on
> account of the cessation of thought-force and mental conditioning: but the
> mind does not cease to be when the body dies.
>
> ~vlm.66. The body pines away with its weakened desires, and at the
> weakness of the mind; but the mind never grows weak at the weakness of the
> body; therefore the mind requires to be curbed and weakened by all means.
>
> *jd. –
>
>
>
>
>
> सMकल्प-पादपम् तृष्णा-लतम् छित्त्वा मनो वनम् ।
>
> saMkalpa-pAdapam tRSNA-latam chittvA mana:_ vanam |
>
> वितताम् भुवmAसाद्य विहरामि यथा-सुखम् ॥६७॥
>
> vitatAm bhuvam AsAdya viharAmi yathA-sukham ||
>
> 67
>
> ||
>
> .
>
>
> *together with its Craving Vine,*
>
> *and having cleared a great expanse, I wander Mind Forest as I please*
>
> *.*
> ~vlm.67. I must therefore cut down the weed wood of my mind, with the
> trees of my desires and the plants of my thirstiness; and, having reclaimed
> thereby a large tract of land, rove about at my pleasure.
>
>
>
>
>
> प्रक्षीयमाणmeveदम् न मनो मनसि स्थितम् ।
>
> prakSIyamANam eva idam na mana:_ manasi sthitam |
>
> प्रशाम्यद्वासना-जालम् प्रावृड्-अन्त इvAम्बुद: ॥६८॥
>
> prazAmyat_ vAsanA-jAlam prAvRD-anta iva ambuda: ||
>
> 68||
>
> .
>
>
> na mana: manasi sthitam *– there is no Mind set in the Mind = *
>
> prazAmyat_ vAsanA-jAlam *x *
>
> prAvRD-ante iva ambuda: - *like a cloud at the end of the Rains. *
> ~m.68 A declining mind will not retain its qualities of mind. The vasana:_
> will get quietened like clouds at the end of rainy season.
>
> ~vlm.68. After my egoism is lost, and the net of my desires is removed, my
> mind will regain its calm and clearness, like the sky after dispersion of
> the clouds at the end of the rainy weather.
>
> ~sv.67-73 Hence, one should strive to kill the mind. Mind is like a forest
> with thought-forms for its trees and cravings for its creepers: by
> destroying these, I attain bliss. When the mind is dead, whether the body
> (composed of flesh, blood, etc., ) exists or not does not matter to me.
> That I am not the body is obvious: for the corpse does not function!
>
> *jd. –
>
>
>
>
>
> धातूनाM सMनिवेशोऽयम् देह-नामा रिपुर् मम ।
>
> dhAtUnAm saMnivezo'yam deha-nAmA ripu: mama |
>
> प्रक्षियमाणे मनसि गलत्व् एषोऽवतिष्ठतु ॥६९॥
>
> prakSiyamANe manasi galatu_ eSa:_ avatiSThatu ||
>
> 69
>
> ||
>
> .
>
>
> *this so-called Body is my enemy*
>
> *:*
>
> *when Mind is worn.away*
>
> *let it waste.away or let it last*
>
> *. *
> ~vlm.69. It is of no matter to me whether this body of mine, which is a
> congeries of my humours, and a great enemy of mine, should waste away or
> last, after the dissolution of my mind.
>
>
>
>
>
> यdaर्थM किल भोगश्रीर् वाञ्छते स्वकलेवरम् ।
>
> yat_ artham kila bhoga-zrIr vAJchate sva.kalevaram |
>
> तन् मे nAपि न तस्yAहम् कोऽर्थ: सुख-लवेन मे ॥७०॥
>
> tan me na api na tasya aham ka:_ artha: sukha-lavena me ||
>
> 70
>
> ||
>
> .
>
>
> *my own cadaver wishes*
>
> *:*
>
> *it is not really mine nor am I its*
>
> *.*
>
> *what good are trifling pleasures to me*
>
> *?*
> ~m.70 I have nothing to do with those pleasures that my body desires. What
> purpose or use are those little joys for me?
>
> ~vlm.70. That for which this body of mine craves its enjoyments is not
> mine, nor do I belong to it; what is the good therefore of bodily pleasure
> to me.
>
>
>
>
>
> nAहम् देह इति tvaस्मिन् युक्तिmAकर्णय क्रमे ।
>
> na aham deha iti tu_ asmin yuktim AkarNaya krame |
>
> सर्vAङ्गेष्व् अपि सत्स्व् एव शव: कस्मान् न वल्गति ॥७१॥
>
> sarva-aGgeSv api satsv eva zava: kasmAn na valgati ||
>
> 71
>
> ||
>
> .
>
>
> *:*
>
> *listen carefully*
>
> *!*
>
> *if *
>
> *it has all its limbs, and they are really substantially so*
>
> *why *
>
> *does a corpse not dance*
>
> *?*
> ~m.71 'I am not this body' hear why I say this. Even with all those limbs
> intact why does not a corpse gallop?
>
>
>
>
>
> तस्माद् देहाdaतीतोऽहम् नित्योऽnaस्तमित-द्युति: ।
>
> tasmAt_ dehAt_ atIta:_ aham nitya:_ an.astamita-dyuti: |
>
> य: सङ्गम् भास्वता प्राप्य वेद्मि व्योमनि भास्करम् ॥७२॥
>
> ya: saGgam bhAsvatA prApya vedmi vyomani bhAskaram ||
>
> 72||
>
> .
>
>
> nitya:_ anastamita-dyuti: - *eternal unsetting light = *
>
> ya: saGgam bhAsvatA prApya *x *
>
> vedmi vyomani bhAskaram *x *
> ~vlm.72. Therefore I am something beside this body of mine, and that is
> everlasting and never setting in its glory; it is by means of this that I
> have that light in me, whereby I perceive the luminous sun in the sky,
>
> ~sv.67-73 Hence, one should strive to kill the mind. Mind is like a forest
> with thought-forms for its trees and cravings for its creepers: by
> destroying these, I attain bliss. When the mind is dead, whether the body
> (composed of flesh, blood, etc., ) exists or not does not matter to me.
> That I am not the body is obvious: for the corpse does not function!
>
> ~m.72 And so, I am beyond this body. I am eternal. I shine with never
> declining light, with such luminosity I am the very sun in the sky.
>
> #tt.light #bhAsvat, #bhAsvara (>bhAs.) -mfn.- luminous , splendid ,
> shining RV. &c. &c. ; m. the sun , light , brightness KSS.&c. •• ya: saGgam
> bhAsvatA prApya vedmi vyomani bhAskaram y5053.072
>
> *jd. –
>
> Ø
>
> नाज्ञोऽहं नच मे दु:खं नानर्थो न च दु:खिता ।
>
> na ajJa:_ aham na.ca me du:kham na an.artha:_ na ca du:khitA |
>
> शरीरमस्तु भावास्तु स्थितोऽस्मि विगतज्वर: ॥७३॥
>
> zarIram astu bhAvAstu sthita:_ asmi vigata-jvara: ||73||
>
> .
>
>
> *nor is there sorrow for me*
>
> *nothing wrong*
>
> *no state of suffering*
>
> *:*
>
> *let Body be what it becomes*
>
> *—*
>
> *I exist, free from trouble*
>
> *. *
> ~m. .... Whether this body is or is not, I remain without any anguish or
> fever.
>
>
>
> यत्र आत्मा तत्र न मनो neन्द्रियाणि न वासना: ।
>
> yatra AtmA tatra na mana:_ na indriyANi na vAsanA: |
>
> पामरा: परि.तिष्ठन्ति निकटे न मही.भृत: ॥७४॥
>
> pAmarA: pari.tiSThanti nikaTe na mahI.bhRta: ||
>
> 74||
>
> .
>
>
> tatra na mana:_ - *there is no Mind = *
>
> na indriyANi no organs - na vAsanA: no *vAsanA.Trace = *
>
> pAmarA: paritiSThanti *x *
>
> nikaTe na mahIbhRta: *x *
> ~m.74 Where there is Self, there can be no mind, no senses, no vasanas.
> Commoners can not live by the side of kings.
>
> ~sv.74-82 Where there is self-knowledge, there is neither mind nor the
> senses, nor the tendencies and habits (the concepts and percepts)...
>
> ~vlm.74. Where there is the soul or self, there is neither the mind, nor
> senses nor desire of any kind; as the vile Pamaras never reside in the
> contiguity of princes. (Mahibhretas means mountains also).
>
> *jd. –
>
> Ø
>
> पदं तदनुयातोऽस्मि केवलोऽस्मि जयाम्यहम् ।
>
> padam tad anuyAta:_ asmi kevala:_ asmi jayAmi_ aham |
>
> निर्वाणोऽस्मि निरंशोऽस्मि निरीहोऽस्मि निरीप्सित: ॥७५॥
>
> nirvANa:_ asmi niraMza:_ asmi nirIha:_ asmi nir.Ipsita: ||75||
>
> .
>
>
> *:*
>
> *I*
>
> *am alone, all.one*
>
> *am victorious*
>
> *am nirvANa*
>
> *am partless*
>
> *am desireless*
>
> *without a wish*
>
> *.*
> ~vlm.75. I have attained to that state in which I have surpassed all
> things; and it is the state of my soliety, my extinction, my
> indivisibility, and my want of desires.
>
>
>
>
>
> इदानीmaस्म्य् असम्बद्धो मनो देह-इन्द्रियआदिभि: ।
>
> idAnIm asmy asambaddho mana:_ deha-indriya-Adibhi: |
>
> पृथक्कृतस्य तैलस्य तिलैर् विगलनैriव ॥७६॥
>
> pRthak-kRtasya tailasya tilair vigalanair iva ||
>
> 76
>
> ||
>
> .
>
>
> *—*
>
> *they're all like oil extracted from the seed*
>
> *. *
> ~sv. I have risen above all relationships with the mind, body and the
> senses, even as the oil pressed out of the seeds has no relation with the
> seeds.
>
> ~vlm.76. I am now loosened from the bonds of my mind, body and the senses,
> as the oil which is extracted from the seeds of sesamum, and separated from
> the sediments.
>
> Ø
>
> स्वस्मात्पदवरादस्माद् लीलया चलितस्य मे ।
>
> svasmAt pada-varAt_ asmAt_ lIlayA calitasya me |
>
> पृथक्कृतमते: किं च परिवारो ह्ययM शुभ: ॥७७॥
>
> pRthak-kRta-mate: kim ca parivAra:_ hi_ ayam zubha: ||77||
>
> .
>
> svasmAt pada-varAt asmAt
>
>
> lIlayA calitasya me
>
> *x + *
>
> pRthak-kRta-mate: kiM ca
>
> *x *
>
> parivAra: hi ayam zubha:
>
> *x*
>
> *. *
> #parivAra
>
> ~m.77. I get only good from these separated mind and body. They are with
> me for my play.
>
> ~sv.74-82 ... I have risen above all relationships with the mind, body and
> the senses, even as the oil pressed out of the seeds has no relation with
> the seeds. To me now the mind, body and the senses are playthings. ..
>
> ~vlm.77. I walk about freely in this state of my transcendentalism, and my
> mind which is disjoined from the bonds of the body considers its members as
> its dependent instruments and accompaniments.
>
> *jd. –
>
>
>
> स्वच्छता ऊर्जितता सत्ता हृद्यता सत्यता ज्ञता । आनिन्दिtoपशमिता सदा च मृदु-
> भाषिता ॥७८॥
>
> svacchatA UrjitatA sattA hRdyatA satyatA jJatA | AninditA upazamitA sadA
> ca mRdu-bhASitA ||
>
> 78||
>
> .
>
>
> UrjitatA - *power/excellence; = *
>
> sattA - *Suchness/truth = *
>
> hRdyatA *- Friendship = *
>
> satyatA *x *
>
> jJatA - *wiseness = *
>
> AninditA *x *
>
> upazamitA *x *
>
> sadA ca mRdu-bhASitA *x *
>
> udAratA
>
> *Nobility *
>
> satyA
>
> *Truth *
>
> kAntimattA
>
> *Beauty *
>
> ekatAnatA
>
> *One-pointedness *
>
> sarva-ekatA
>
> *All-Oneness *
>
> nirbhayatA
>
> *Fearlessness *
>
> kSINa-dvitva-vikalpatA
>
> *without the idea of duality*
>
> *. *
> ~vlm.79. I find my fulness and magnanimity, my comeliness and evenness of
> temper; I see the unity of all things, and feel my fearlessness and want of
> duality, choice and option.
>
> ~m.78-80. Purity, strong self existence, charm and cordiality,
> truthfulness, knowledge, delight, quietude, soft speech generosity,
> completeness, unity of all, fearlessness, nonduality, equality, beauty,
> prosperity-all these are my friends.
>
> #ekatAna-एक-तान directed to one object only, having the mind fixed on one
> object only, closely attentive; — ekatAna: attention fixed on one object
> only; harmonious tone or song (cf. <tAna>). — y6069.053 —
>
> Ø
>
> नित्योदिता: समा: स्वस्था: सुन्दर्य: सुभगौदया: । ममैकात्ममतेर्नित्यं कान्ता
> हृदयवल्लभा: ॥८०॥
>
> nitya-uditA: samA: svasthA: sundarya: subhaga-udayA: | mama ekAtma-mater
> nityam kAntA hRdaya-vallabhA: ||80||
>
> .
>
> nitya-uditA: samA: svasthA:
>
>
> sundarya:
>
> *beautiful *
>
> subhaga-udayA:
>
> *x + *
>
> mama-ekAtma-mate:
>
> *x *
>
> nityam kAntA:
>
> *x *
>
> hRdaya-vallabhA:
>
> *x*
>
> *. *
> ~m.78-80. Purity, strong self existence, charm and cordiality,
> truthfulness, knowledge, delight, quietude, soft speech generosity,
> completeness, unity of all, fearlessness, nonduality, equality, beauty,
> prosperity-all these are my friends.
>
> ~vlm.80. I find these qualities to be ever attendant on me. They are
> constant and faithful, easy and graceful and always propitious to me; and
> my unshaken attachment to them has made them as heartily beloved consorts
> to me.
>
> ~sv.80-84 Since at all times everything everywhere happens in every
> manner, in me there is no desire or aversion towards anything, whether
> pleasant or unpleasant. Since all delusion has come to an end, since the
> mind has ceased to be and all evil thoughts have vanished, I rest
> peacefully in my own self.
>
> *jd. –
>
> Ø
>
> सर्वथा सर्वदा सर्वं सर्वस्मिन्संभवत्यत: ।
>
> sarvathA sarvadA sarvam sarvasmin sambhavati_ ata: |
>
> सर्वं प्रति मम क्षीणे वाच्छावाञ्छे सुखासुखे ॥८१॥
>
> sarvam prati mama kSINe vAJcha-avAJche sukha-asukhe ||81||
>
> .
>
>
> *everywhen*
>
> *everything*
>
> *everywhere*
>
> *is happening together*
>
> *so*
>
> *everything*
>
> *when "mine" has faded*
>
> *is*
>
> *loving o**&r loathsome pleasure o**&r pain*
>
> *.*
> ~sv. Since at all times everything everywhere happens in every manner, in
> me there is no desire or aversion towards anything, whether pleasant or
> unpleasant.
>
> ~vlm.81. I find myself as all and in all, at all times and in every
> manner; and yet I am devoid of all desire for or dislike to any one, and am
> equally unconcerned with whatever is pleasant or unpleasant, agreeable or
> disagreeable to me.
>
> Ø
>
> विगतमोहतया विमनस्तया
>
> vigata-mohatayA vi.mana:_ tayA
>
> गतविकल्पनचित्ततया स्फुटम् ।
>
> gata-vikalpana.cittatayA sphuTam |
>
> उपरमाम्यहमात्मनि शीतले
>
> uparamAmi_ aham Atmani zItale
>
> घनलव: शरदीव नभस्तले ॥८२॥
>
> ghana-lava: zaradi iva nabhastale ||82||
>
> .
>
>
> *the fading manas.Mind*
>
> *because of it*
>
> *with its misimagining Affection gone*
>
> *all clear*
>
> *I go quietly inactive*
>
> *in the Self, in its cool, a bit of cloud in the spacious autumn sky*
>
> *.*
> ~m.82 With all attachments gone, with no mind (of mine), with all willings
> destroyed, I abide in the cool state of my Self. I am like a small cloud in
> the autumn sky.
>
> ~vlm.82. Removed from the cloud of error and melancholy, and released from
> dubitation and duplicity in my thoughts, I peregrinate myself as a flimsy
> cloud, in the cooling atmosphere of the autumnal sky.
>
>
>
>
>
>
>
> DAILY READINGS 26 April
>
>
>
> fm5053 2.ap24..26 uddAlaka's further Enquiry .z82
>
>
> https://www.dropbox.com/s/otdvejp8o4lao45/fm5053%202.ap24..26%20uddAlaka%27s%20further%20Enquiry%20.z82.docx?dl=0
>
> fm7068 3.ap26-27 vasiShTha's Vision .z43
>
>
> https://www.dropbox.com/s/dkte78r1mh8stdh/fm7068%203.ap26-27%20vasiShTha%27s%20Vision%20.z43.docx?dl=0
>
> fm3014 1.ap24..26 Grandfather brahmA Evolves .z86
>
>
> https://www.dropbox.com/s/opjx97sqwrapksu/fm3014%201.ap23..25%20Grandfather%20brahmA%20Evolves%20.z86.docx?dl=0
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga-vasishtha
>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चित् संवित्त्या_उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो_ भवेत् ।
>
> बुद्धि: चित्तम् अहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि_अभिधम् तत:॥
>
> mAyA-iti.Adi_abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>
>
>
>
>
> Wordviewer is a free tool from Microsoft
>
> that permits proper formatting
>
> if you are not a Word user
>
> downloadable at
>
>
>
> https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
>
>
>
>
>
>
>
>
>
>
> *01*
>
> *02*
> तत्कृतेभ्यो विचारेभ्योऽनुभूतेभ्योऽपि भूरिश: ।
>
> भूयो अpyaनुभवत्यन्तraहम् हि चिदलेपका ॥३॥
>
> स्वदुर्भावोपरचितां देह: संसारसंस्थितिम् ।
>
> गृह्णात्वथ त्यजतु वाप्यहं हि चिदलेपिका ॥४॥
>
> चितो न जीवितेनार्थ: सर्वआत्मा सर्वजीवितम् ।
>
> किं प्राप्स्यति कदात्मैषा प्रायता यदि जीवितम् ॥६॥
>
> जीव्यते म्रियते चेति कुविकल्पकमालिनी ।
>
> कलना मनसामेव नात्मनो विमलात्मन: ॥७॥
>
> यो ह्यहम्भावतां प्राप्तो भावाभावै: स गृह्यते ।
>
> आत्मनो नास्त्यहम्भावो भावाभावा: कुतोऽस्य ते ॥८॥
>
> अहम्भावो मुधा मोहो मनश्च मृगतृष्णिका ।
>
> जड: पदार्थसंभार: कस्याहम्कारभावना ॥९॥
>
>
> *11*
> गुणा गुणार्थे वर्तन्ते प्रकृतौ प्रकृति: स्थिता ।
>
> सदेव सति विश्रान्तं कुतोऽहम्भावभावना ॥१२॥
>
> सर्वगं सर्वदेहस्थं सर्वकालमयं महत् ।
>
> केवलं परमात्मानं चिदात्मैवेह संस्थित: ॥१३॥
>
> एवं किमाकृति: को वा किमादेशश्च किंकृत: ।
>
> किंरूप: किंमय: कोऽहं किम् गृह्णामि त्यजामि किम् ॥१४॥
>
> तेनाहं नाम नेहास्ति भावाभावोपपत्तिमान् ।
>
> अनहम्काररूपस्य सम्बन्ध: केन मे कथम् ॥१५॥
>
> असत्यलमहम्कारे सम्बन्ध: कस्य केन क: ।
>
> सम्बन्धाभावसंसिद्धौ विलीना द्वित्वकल्पना ॥१६॥
>
> एवं ब्रह्मात्मकमिदं यत्किंचिज्जगति स्थितम् ।
>
> सदेवास्मि तदेवास्मि परिशोचामि किं मुधा ॥१७॥
>
> एकस्मिन्नेव विमले पदे सर्वगते स्थिते ।
>
> अहम्कारकलङ्कस्य कथं नामोदय: कुत: ॥१८॥
>
> नास्त्येव हि पदार्थश्रीरात्मैवास्तीह सर्वग: ।
>
> पदार्थलक्ष्म्यां सत्यां च सम्बन्धोऽस्ति न कस्य.चित् ॥१९॥
>
> इन्द्रियैरिन्द्रियैरङ्गैर्मनो मनसि वल्गति ।
>
> चिदलिप्तवपु: केन सम्बन्ध: कस्य किं कथम् ॥२०॥
>
>
> *22*
> अतत्त्वालोकजातेयमहम्कारचमत्कृति: ।
>
> तापेन हिमलेखैव तत्त्वालोके विलीयते ॥२३॥
>
> आत्मनो व्यतिरेकेण न किंचिदपि विद्यते ।
>
> सर्वम् ब्रह्मेति मे तत्त्वमेतत्तद्भावयाम्यहम् ॥२४॥
>
> समूलं सMपरित्यज्य चिरायाहम्कृतिभ्रमम् ।
>
> तिष्ठाम्यात्मनि शान्तात्मा शरत्खं शरदीव खे ॥२६॥
>
> स्फुरtyaहम्कारघने हृद्व्योम्नि सलिlAत्मनि ।
>
> विकसtyaभित: कायकदम्बे दोषमञ्जरी ॥२८॥
>
> मरणं जीवितोपान्तं जीवितं मरणान्तगम् ।
>
> भावोऽभावाद्व्यवच्छिन्न: कष्टेयं दु:खवेदना ॥२९॥
>
> इदं लब्धमिदं प्राप्स्यामीत्यार्तिर्दाहकारिणी ।
>
> न शाम्यत्यर्करत्नानां ग्रीष्मेऽग्निरिव दुर्धियाम् ॥३०॥
>
> नास्तीदमिदमस्तीति चिन्ता धावत्यहम्कृतिम् ।
>
> जडाशया जडामभ्रमाला शैलावलीमिव ॥३१॥
>
> स्वतृष्णाकृष्णभोगिन्यो देहद्रुमकृतालया: ।
>
> क्वापि यान्ति विचारात्मन्यागते विनतासुते ॥३३॥
>
> इदं जगदुदेत्य् आदाव् अकारणmaकारणात् ।
>
> यदकारणमुद्भूतं तत्सदित्युच्यते कथम् ॥३५॥
>
> अपर्यन्तपुराकाले मृदि कुम्भ इवाकृति: ।
>
> देहोऽभवदिदानीं तु कथैवास्ति भविष्यति ॥३६॥
>
> मध्यइतरपयोमात्रम् कंचित् कालं चलाचलम् ।
>
> आद्यन्तसौम्यते त्यक्त्वा वारि वीचितया यथा ॥३७॥
>
> अस्मिन्क्षणपरिस्पन्दे देहे विसरणोन्मुखे ।
>
> तरङ्गे च निबद्धास्था ये हतास्ते कुबुद्धय: ॥३८॥
>
> चित्तं पूर्वं पुरस्ताच्च चिद्देशं शान्तमित्यपि ।
>
> सदसद्वा खसंलीनं मध्येऽस्मिन्किं तवोदितम् ॥४०॥
>
> यथा स्वप्नविकारेषु यथा संभ्रमदृष्टिषु ।
>
> यथा वा मदलीलासु यथा नौयानसंभ्रमे ॥४१॥
>
> यथा धातुविकारेषु यथा चेन्द्रियविक्लवे ।
>
> यथातिति.संभ्रमानन्दे दोषावेशदशासु च ॥४२॥
>
> एवं मिथो दु:खदयो: श्लिष्टयो: क: सुखागम: ।
>
> एतयोर्देहमनसोर् जात्यैवातिविरुद्धयो: ॥६०॥
>
> नष्टानष्टमनर्थाय शरीरं पदमापदाम् ।
>
> अलब्धात्मविवेकेन मनसा सुप्रजायते ॥६२॥
>
>
> *64*
> चित्ते क्षयिणि संक्षीणे देहो ह्य् आमूलितो भवेत् ।
>
> वर्धमाने तरुरिव शत-शाख: प्रवर्तते ॥६५॥
>
> क्षीयते मनसि क्षीणे देह: प्रक्षीणवासन: ।
>
> मनो न क्षीयते क्षीणे देहे तत्क्षपयेन्मन: ॥६६॥
>
>
> *68*
>
> *69*
>
> *70*
>
> *71*
>
> *72*
> नाज्ञोऽहं नच मे दु:खं नानर्थो न च दु:खिता ।
>
> शरीरमस्तु भावास्तु स्थितोऽस्मि विगतज्वर: ॥७३॥
>
> पदं तदनुयातोऽस्मि केवलोऽस्मि जयाम्यहम् ।
>
> निर्वाणोऽस्मि निरंशोऽस्मि निरीहोऽस्मि निरीप्सित: ॥७५॥
>
> स्वस्मात्पदवरादस्माद् लीलया चलितस्य मे ।
>
> पृथक्कृतमते: किं च परिवारो ह्ययM शुभ: ॥७७॥
>
> पूर्णतोदारता सत्या कान्तिमत्तैकतानता ।
>
> सरैकता निर्भयता क्षीणाद्वित्वविकल्पता ॥७९॥
>
> नित्योदिता: समा: स्वस्था: सुन्दर्य: सुभगौदया: ।
>
> ममैकात्ममतेर्नित्यं कान्ता हृदयवल्लभा: ॥८०॥
>
> सर्वथा सर्वदा सर्वं सर्वस्मिन्संभवत्यत: ।
>
> सर्वं प्रति मम क्षीणे वाच्छावाञ्छे सुखासुखे ॥८१॥
>
> विगतमोहतया विमनस्तया
>
> गतविकल्पनचित्ततया स्फुटम् ।
>
> उपरमाम्यहमात्मनि शीतले
>
> घनलव: शरदीव नभस्तले ॥८२॥
>
>
>
>
>
>
>
>
>
>
>
> DAILY READINGS 27 April
>
>
>
> fm5054 2.ap27..29 uddAlaka's REPOSE .z93
>
>
> https://www.dropbox.com/s/mwljahfsgt8q3gl/fm5054%202.ap27..29%20uddAlaka%27s%20REPOSE%20.z93.docx?dl=0
>
> fm7068 3.ap26-27 vasiShTha's Vision .z43
>
>
> https://www.dropbox.com/s/dkte78r1mh8stdh/fm7068%203.ap26-27%20vasiShTha%27s%20Vision%20.z43.docx?dl=0
>
> fm3015 1.ap27 TALE OF THE TOMB the rAjA and his Queen .z31
>
>
> https://www.dropbox.com/s/3nvupy4t4lhkb2v/fm3015%201.ap27%20TALE%20OF%20THE%20TOMB%20the%20rAjA%20and%20his%20Queen%20.z31.docx?dl=0
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga-vasishtha
>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चित् संवित्त्या_उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो_ भवेत् ।
>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि_अभिधम् तत:॥
>
> mAyA-iti.Adi_abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>
>
>
>
>
> Wordviewer is a free tool from Microsoft
>
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Jiva Das
FM.5.53 UDDALAKA'S FURTHER ENQUIRY 2.ap24..26 .z82
oॐm
FM.5.53
UDDALAKA THE HONEY.TONGUED continued—
अपार.पर्यन्त.वपुः परमाणु.अणुर् एव च ।
apAra.paryanta.vapu: paramANu.aNu:_eva ca |
चिद् अचेत्या तद् आक्रान्तौ न शक्ता वासन.आदयः ॥५।५३।१॥
cit_acetyA tat_AkrAntau na zaktA vAsana.Adaya: ||5|53|1||
.
a..non.pAra.paryanta.vapus.wondrous\body.: .
paramANu.Superatom/Singularity.aNu.Atom\bit.: eva.only/indeed ca.also/and +
cit.consciousness a..non.cetya.concept(ual)/conceivable.A tat.that/That AkrAnti.au . na.not zakta.able/competent..A vAsanA.Imprint..Adi.&c/and.so.on.s.aya:
.
अपारपर्यन्तवपुः (It is) a boundless.unlimited=body
परमाण्व्.अणुreव च and yet an atom of the primal atom.
चिdaचेत्या Consciousness is inconceivable!
तदाक्रान्तौ When overrun by That,.=
न शक्ताः वासना.आदयः not functional are VAsanAs &c.
.
*m.1 The objectless consciousness is vast and wide. It is also as small like an atom. Vasana:_cannot overwhelm and grip That.
*vlm.1 UDDÁLAKA continued:—The intellect is an unthinkable substance:_it extends to the limits of endless space, and is minuter than the minutest atom. It is quite aloof of all things, and inaccessible to the reach of desires, &c.
*sv.1.2 UDDALAKA continued to reflect thus: In reality, consciousness cannot be conditioned:_it is unlimited and is subtler than the subtlest atom, hence beyond the influence of mental conditioning.
#ant to bind . #anta . #paryanta: circuit, circumference (the ends of the many diameter.lines); edge, border; #.paryanta (end.comp.) "bounded by", "extending as far as"; or "adjoining, neighbouring"; #paryantam ,ind.. entirely, altogether; (end.comp.) to the end of, as far as; •• paryantAt paryantam, from one end to the other; • #paryante ,ind.. at the end, ,. at all ends; .adj.. coming to an end with, being a match for; extending in all directions.
मनः शेमुष्य् अहम्कार.प्रतिबिम्बैर् जड.इन्द्रियैः ।
mana: zemuSi_ahamkAra.pratibimbai:_jaDa.indriyai: |
वासानावितताः शून्या वेतालत्रासन.उद्यताः ॥५।५३।२॥
vAsAnA.vitatA: zUnyA* vetAla.trAsana,udyatA: ||5|53|2||
.
mana: zemuSi – Mind is disquieted =
ahamkAra.pratibimbai: . with projections of 'I'dentity =
jaDa.indriyai: . with gross senses =
vAsAnA. vitatA: . the extended vAsanA.Traces =
zUnyA: . are empty =
vetAla.trAsana.udyata.A:
.
*m.2 The senses are inconscient. They are the reflections of the intellect and ego of mind. Vasana:_are (really) nothing. They are like a demon trying to cause fear /dread (in mind)
*vlm.2. It is inaccessible by the mind, understanding, egoism and the gross senses; but our empty desires are as wide extended, as the shadowy forms of big and formidable demons.
*sv.1.2 UDDALAKA continued to reflect thus: In reality, consciousness cannot be conditioned:_it is unlimited and is subtler than the subtlest atom, hence beyond the influence of mental conditioning. The mind rests in the ego.sense and the reflected consciousness in the senses; and from this there arises the illusion of self.limitation of consciousness.
##zam . *zemuSI (fr. pf. p. of >zam) understanding, intellect, wisdom; resolve, purpose, intention (ifc. ). #zemuSImuS zemuSI.muS a. robbing wisdom. • FM.1.30.16 evolving?
तत्.कृतेभ्यो विचारेभ्यो ऽनुभूतेभ्यो ऽपि भूरिशः ।
tat.kRtebhya:_vicArebhya:_anubhUtebhya:_api bhUriza: |
भूयो अप्य् अनुभवत्य् अन्तर् अहम् हि चिद्.अलेपका ॥५।५३।३॥
bhUya:_api_anubhavati_antar aham hi cit.alepakA ||5|53|3||
.
tat.that/That.kRta.done.ebhya: vicAra.enquiry\exploration..ebhya: .
anubhUta.ebhya: api.tho/even bhUrizas.variously/manifold .
bhUyas api anubhava.ti antar.within aham.I .
hi.for/since cit.consciousness.a..lepaka.A .
.
*sv.3 When this is experienced and thought of again and again, the ego.sense and the illusion of self.limitation acquire a false validity. But, I am consciousness which is untouched by any of these.
*m.3 Whatever it (the mind) does, think and expereince in plenty, it recalls and experiences inside it. But I am untouched by it.
*vlm.3. From all my reasonings and repeated cogitations, I perceive an intelligence within myself, and I feel to be the stainless Intellect.
स्व.दुर्भाव.उपरचिताम् देहः संसार.संस्थितिम् ।
sva.durbhAva,uparacitAm deha: saMsAra.saMsthitim |
गृह्णातु अथ त्यजतु वा अप्य् अहम् हि चिद् अलेपिका ॥५।५३।४॥
gRhNAtu_atha tyajatu vA_api_aham hi cit_alepikA ||5|53|4||
.
sva.Ur.self.durbhAva.uparacita.produced/formed/effected.Am deha.body: saMsAra.Samsaara.convolution.saMsthiti.m + gRhNAtu. atha.then/next . tyajatu. vA.or/else api.tho/even aham.I hi.for/since cit.consciousness a..non.lepika.greasy.A
.
having created its own miseries
let the Body
grasp & then abandon its established saMsAra
:
let "I" be Consciousness without fingerprints
.
*jd. the unstained Chit.Consciousness. «alepika» something that is «a.» not «.lepi.» from #lepa greasy. not so beautiful an image in English. samsAra is like the fingergrease on your touchscreen.
*m.4 I have no concern whether this body accepts or rejects the mutable world which is built by itself. It does not touch me.
*vlm.4. This body of mine which is of this world, and is the depository of my false and evil thoughts, may last or be lost without any gain or loss to me, since I am the untainted intellect.
##lip . #lepa . *lepaka, *lepikA . *alepaka.not greasy +
चितो न जन्म.मरणे सर्वगायाश् चितः किल ।
cita:_na janma.maraNe sarvagAyA:_cita: kila |
किम् नाम म्रियते जन्तुर् मार्यते केन वा अपि किम् ॥५।५३।५॥
kim nAma mriyate jantu:_mAryate kena vA_api kim ||5|53|5||
.
when there'is no birth or death of Consciousness
—which is everywhere—
exactly what dies in someone
?
what is it
?
how is it made dead
?
cit.consciousness.a:.x . na.not janma.birth.maraNa.death.e . sarvaga.omnipresent/all.going.AyA: cit.consciousness.a: kila.surely +
kim.??/what/why nAma.namely/exactly mriya.te jantu.: . mArya.te kena.by/with.what? . vA.or/else api.tho/even kim.??/what/why .
.
*m.5 Consciousness has neither death nor birth. It is immament in all. Then by what does a person die and why?
*vlm.5. The Intellect is free from birth and death, because there is nothing perishable in the nature of the all pervasive intellect: what then means the death of a living being, and how and by whom can it be put to death?
चितो न जीवितेन अर्थः सर्व.आत्मा सर्व.जीवितम् ।
cita: na jIvitena_artha: sarva.AtmA sarva.jIvitam |
किम् प्राप्स्यति कदा आय्मा एषा प्रायता यदि जीवितम् ॥५।५३।६॥
kim prApsyati kadA AtmA eSA prAyatA yadi jIvitam ||5|53|6||
.
cita: na jIvitena_artha: sarva.AtmA sarva.jIvitam | kim prApsyati kadA AtmA eSA prAyatA yadi jIvitam
.
cita:.of.consciousness na.not by/with jIvita.lived/life.ena_artha: . the purpose of Consciousness does not lie with something that has lived + sarva.all/every..AtmA.self sarva.all/every..jIvita.lived/life..m – the All.Soul is the life of all =
kim.??/what/why prApsya.ti kadA.?when AtmA.self eSa:.this.here prAyata.A yadi.if jIvita.lived/life.m
.
सर्व.आत्मा EverySelf
सर्व.जीवितम् everything that has lived
kim प्राप्स्यति what will it get?
कदा आtmaiषा प्रायता When is this Self forthcoming
यदि जीवितम् if it is something that has lived? .6.
*AB. … prayAtA vistRtA (expanded, developed) … ||5|53|
*m.6 Consciousness has no purpose with life (only living). It is the life of all selves. Then what does it gain from life?
*vlm.6. What means the life and death of the intellect, which is the soul and life of all existence: what else can we expect of the intellect, when it is extended through and gives life to all.
*sv.4.6 …Consciousness, being infinite and all.pervading, has no birth, no death, nor is it possessed by anyone. It has nothing to gain by 'living' as a separate entity, since it is all.pervading.
जीव्यते म्रियते चेति कु.विकल्पकम् आलिनी ।
jIvyate mriyate ceti ku.vikalpakam AlinI |
कलना मनसाम् एव न आत्मनो विमल.आत्मनः ॥५।५३।७॥
kalanA manasAm eva na_Atmana:_vimala.Atmana: ||5|53|7||
.
jIvyate mriyate ca iti
and so it lives and dies / if it lives it also dies
ku.vikalpaka.mAl.inI +
kalanA manasAm eva
only Mind imagining
na.not AtmA.self.na: .
vimala.pure/clear/spotless.AtmA.self.na:
of the immaculate Self
.
*m.7 'This is living, this is dying' all such are mere fabrications and wrong imaginations of the mind. Self is pure.
*sv.7.8 Birth and death are mental concepts: they have nothing to do with the self...
*vlm.7. Life and death belong to the optative and imaginative powers of the mind, and do not appertain to the pure soul; (which is never perturbed by volition or imagination).
यो ह्य् अहम्भावताम् प्राप्तो भावाभावैः स गृह्यते ।
ya:_hi_ahambhAvatAm prApta:_bhAva.abhAvai: sa:_gRhyate |
आत्मनो न अस्त्य् अहम्भावो भावाभावाः कुतो ऽस्य ते ॥५।५३।८॥
Atmana:_na_asti_ahambhAva:_bhAva.abhAvA: kuta:_asya te ||5|53|8||
.
whoever so has got the sense of "I".feeling
is gripped by presences & absences
:
of the Self there is not an "I".state
so where do his states and non.states come from?
.
ya:.who/what .m.. hi.for/since the state of ahambhAva."I"sense.tAm prApta.having.got: . bhAva: . sense.of.becoming/feeling.a..non.bhAva: . sense.of.becoming/feeling.i: . sa:.he/it gRhya.te + AtmA.self.na: na.not asti.is/exists ahambhAva."I"sense:. bhAva: . sense.of.becoming/feeling.a..non.bhAva: . sense.of.becoming/feeling.i: kutas.?whence asya.his/its @ te.you/they
.
*m.8 Whatever occured or is gained due to the sense of 'I' is subject to phases of existence and non existence. Self is free from ego. How can then such existence and nonexistence arise?
*vlm.8. That which has the sense of its egoism has also the knowledge of its existence and inexistence; (and that is the mind); but the soul which is devoid of its egoism can have no sense of its birth or death: (since it is always existent of itself).
##bhu . *bhava: . becoming, being • into existence, birth, birthplace, origin (often a. ... born of, sprung from, being in); becoming (...); being, existence, world; means of existence, wealth, prosperity; N. of a god
##bhu . *bhAva: . sense.of.becoming/feeling • being (often ...); passing or change into (loc. or ..); occurrence, appearance, existence, duration; state, condition; conduct, behaviour; nature, character, temper, disposition; sentiment, feeling (rh.); supposition, conjecture, meaning, sense; the abstract idea of a verb (g.); affection, inclination; heart, soul, mind; a being, thing, creature; a clever man, in respectful address = honourable sir (d.).
अहम्भावो मुधा मोहो मनश् च मृगतृष्णिका ।
ahambhAva: mudhA moha:_mana:_ca mRgatRSNikA |
जडः पदार्थ.सम्भारः कस्य अहम्कार.भावना ॥५।५३।९॥
jaDa: padArtha.sambhAra: kasya_ahamkAra.bhAvanA ||5|53|9||
.
the "I".feeling is a foolish delusion
for Mind is a mirage
and all the multitude of things are quite
lifeless
so
whose is this "I".feeling
?
ahambhAva."I"sense.: mudhA. moha.delusion.: manas.Mind ca.also/and mRgatRSNa.Deerthirst.mirage..ikA.ish + jaDa.inert.: padArtha.thing\meaning.sambhAra.materials/possession.: kasya.of.what/whose . ahamkAra."I"dentity. .bhAvanA.feeling
.
*m.9 ... All matter is dull and inconscient...
*sv. ... the objects of the world are inert substances...
*vlm. ... the visible objects are all gross bodies ...
ahambhAva."I"sense.: mudhA. moha.delusion.: manas.Mind ca.also/and mRgatRSNa.Deerthirst.mirage..ikA.ish + jaDa.inert.: padArtha.thing\meaning.sambhAra.materials/possession.: kasya.of.what/whose . ahamkAra."I"dentity. .bhAvanA.feeling
रक्त.माम्स.मयो देहो मनो नष्टम् विचारणात् ।
rakta.mAmsa.maya:_deha:_mana:_naSTam vicAraNAt |
जडाश् चित्त.आदय: सर्वे कुतो ऽहम्भाव.भावना ॥५।५३।१०॥
jaDA:_citta.Adaya: sarve kuta:_ahambhAva.bhAvanA ||5|53|10||
.
the body is a construct, made
of blood and meat; the Mind's destroyed
after enquiry; Affection
and the like are become inert:..
whence is this feeling of "I.am"?
rakta.mAMsa=maya: deha: . blood.meat=made . a mess of bloody meat is the body, =
mana: naSTam vicAraNAt . Mind (being) destroyed through the act of Enquiry =
jaDA: citta.Adaya: sarve . stilled are all the affective processes.
kuta:_ahambhAva.bhAvanA . where does this imagined "I"feeling come from?
.
*m.10 Body is full of blood and flesh. Mind gets annihilated by (proper) inquiry. Sense mind and such are stupid. Where is the scope for ego?
*sv.10.13 The body is an aggregate of flesh, blood, etc., the mind vanishes on enquiry into its nature, self.limitation of consciousness and such other concepts are insentient (non.sense) — what is the ego? The senses exist and are engaged in self.satisfying activity all the time; the substances of the world are the substances of the world — where is the ego?
*vlm.10. The body is composed of flesh and blood, and the mind is considered as a nullity of itself; the heart and the members are all dull objects, what then is it that contains the ego?
आत्मंभरितया नित्यम् इन्द्रियाणि स्थितान्य् अलम् ।
Atmam.bharitayA nityam indriyANi sthitAni_alam |
पदार्थाश् च पदार्थत्वे कुतो ऽहम्भाव.भावना ॥५।५३।११॥
padArthA:_ca padArthatve kuta:_ahambhAva.bhAvanA ||5|53|11||
.
AtmaMbhari.tayA nityam.always/ever indriya.s.ANi sthita.situate/set/seated.s..Ani alam.enuf/rather + padArtha.thing\meaning.A: ca.also/and padArtha.thing\meaning.tva.e . in objectivity . kutas.?whence . ahambhAva."I"sense.bhAvanA.feeling
.
when
always being filled with self
the senses exist well enough
&
things are in the state of things
where
does this feeling "I" come.from
?
Atmam.bharitayA nityam .
indriyANi sthitAni_alam .
padArthA:_ca padArthatve .
kuta:_ahambhAva.bhAvanA . x
*m.11 Senses are engaged with themselves. Matter is occupied with itself. Where is this feeling of ego?
*vlm.11. The sense organs are all employed in their respective functions to support the body. All external bodies remain as mere bodies. So to what do you apply the term ego?
*sv.10.13 … The senses exist and are engaged in self.satisfying activity all the time; the substances of the world are the substances of the world — where is the ego? Nature is nature and its qualities interact on one another (like the sight and light, hearing and sound, etc.); and what is rests in itself — where is the ego?
गुणा गुण.अर्थे वर्तन्ते प्रकृतौ प्रकृतिः स्थिता ।
guNA* guNa.Arthe vartante prakRtau prakRti: sthitA |
सदेव सति विश्रान्तम् कुतो ऽहम्भाव.भावना ॥५।५३।१२॥
sat_eva sati vizrAntam kuta:_ahambhAva.bhAvanA ||5|53|12||
.
guNA: guNArthe vartante
when qualities work.out their purposes
prakRtau prakRti: sthitA
it is prakRti set in prakRti
being.So likewise when being.So
is at rest so
where does this "I"feeling come.from
?
guNA* guNa.Arthe vartante prakRtau prakRti: sthitA |
sat_eva / sadA_iva
x
sati vizrAntam kuta:_ahambhAva.bhAvanA |
guNA: guNArthe vartante . when a quality is working.out at the purposes of the quality its own = prakRtau prakRti: sthitA . it is prakRti set in prakRti = sad eva sati vizrAntam . mere reality being in repose = kuta:_ahambhAva.bhAvanA .
*vlm.12. The properties of things continue as properties, and the substances always remain as substances; the entity of brahma is quite calm and quiet, what then is the ego among them?
*m.12 Qualities work for themselves. Nature abides in itself. Pure existence reposes in it self. Then where is this 'I' ness?
*sv.10.13 … The senses exist and are engaged in self.satisfying activity all the time; the substances of the world are the substances of the world — where is the ego? Nature is nature and its qualities interact on one another (like the sight and light, hearing and sound, etc.); and what is rests in itself — where is the ego?
##kR . *kRti . *prakRti –f.. MW "making or placing before or at first", the original or natural form or condition of anything, original or primary substance (opp. to #vikRti q.v.), MBh.&c ,. the primal Stillness, opp. to #vikRti Activity. origin , extraction, mRcch.; nature, character, constitution, temper, disposition, mbh. &c.
##kR . *kRti . *vikRti –f.. change, alteration (of body or mind ; acc. with #>gam, #>yA , #>vraj, or #prapad, to undergo a change, be changed), MBh.&c.; perturbation, emotion, kathAs.&c.; hostility, defection paJcat.; an apparition , phantom , spectre, kathAs.; any production (ifc. anything made of), MBh.&c; • (in #sAMkhya) #vikAra; (in gram.) a derivative, nir.; formation , growth , development ait.br.
*jd. – guNA: guNArthe vartante . when a quality is working.out at the purposes of the quality its own = prakRtau prakRti: sthitA . it is prakRti set in prakRti = sad eva sati vizrAntam . mere reality being in repose = kuta:_ahambhAva.bhAvanA . where does this "I"feeling come.from?
सर्व.गम् सर्व.देहस्थम् सर्व.काल.मयम् महत् ।
sarvagam sarva.deha.stham sarva.kAla.mayam mahat |
केवलम् परमात्मानम् चिदात्मा एव इह संस्थितः ॥५।५३।१३॥
kevalam paramAtmAnam cit.AtmA eva iha saMsthita: ||5|53|13||
.
sarvaga.omnipresent/all.going.m sarva.all/every.deha.body.stha.standing/set.m sarva.all/every..kAla.time.maya.made.m mahat.great + kevalam.entirely of the paramAtma.Highest.Self.s.Anam cidAtmA.conscious.self . eva.only/indeed iha.here/in.this.world saMsthita.standing/depending.on.:
.
it happens everywhere
it is seated in everybody
it is a construct of everywhen
:
the Fullness, the Absolute Self established here as a Conscious.self,
the consciousness that is the Self
.
*m.13 The Transcendent is immanent in all, in all bodies. It is all of Time. The Absolute, Paramatma abides in Consciousness self.
*vlm.13. There is only one Being which is all pervading and subsisting in all bodies; it exists at all times and is immensity in itself. It is only the Supreme Spirit that is the intelligent soul of all.
sarvaga.omnipresent/all.going.m sarva.all/every.deha.body.stha.standing/set.m sarva.all/every..kAla.time.maya.made.m mahat.great + kevalam.entirely of the paramAtma.Highest.Self.s.Anam cidAtmA.conscious.self . eva.only/indeed iha.here/in.this.world saMsthita.standing/depending.on.:
एवम् किम् आकृतिः को वा किम् आदेशः च किम्.कृतः ।
evam kim AkRti: ka:_vA kim Adeza:_ca kim.kRta: |
किम्.रूपः किम्.मयः को ऽहम् किम् गृह्णामि त्यजामि किम् ॥५।५३।१४॥
kim.rUpa: kim.maya: ka:_aham kim gRhNAmi tyajAmi kim ||5|53|14||
.
evam.so/this.way kim.??/what/why AkRti.shape/form.: . ka:.who?/what? vA.or/else kim.??/what/why Adeza.: ca.also/and . kim.??/what/why . kRta.done.: + kim.??/what/why rUpa.form.: . kim.??/what/why.maya.made.: ka:.who?/what? aham.I . kim.??/what/why gRhNA.mi . tyajAmi.I.abandon. kim.??/what/why
.
*m.4 Then what is form? Whose is it? who made that? What is 'I' ness? What can I accept and what can I reject and why?
*vlm.14. Now tell me which of these is the ego, what is it and what its form; what is its genus and what are its attributes; what is its appearance and of what ingredients it is composed. What am I and what shall I take it to be, and what reject as not itself?
evam.so/this.way kim.??/what/why AkRti.shape/form.: . ka:.who?/what? vA.or/else kim.??/what/why Adeza.: ca.also/and . kim.??/what/why . kRta.done.: + kim.??/what/why rUpa.form.: . kim.??/what/why.maya.made.: ka:.who?/what? aham.I . kim.??/what/why gRhNA.mi . tyajAmi.I.abandon. kim.??/what/why
तेन अहम् नाम न इह अस्ति भावाभाव.उपपत्तिमान् ।
tena_aham nAma na_iha_asti bhAva.a.bhAva.upapattimAn |
अनहम्कार.रूपस्य सम्बन्धः केन मे कथम् ॥५।५३।१५॥
an.ahamkAra.rUpasya sambandha: kena me katham ||5|53|15||
.
tena.thereby/therewith . aham.I nAma.namely/exactly . na.not iha.here/in.this.world asti.is/exists . bhAva: . sense.of.becoming/feeling.a..non..bhAva: . sense.of.becoming/feeling.upapatti.happening.fitly.mAn .
of an..non.ahamkAra."I"dentity.rUpa.form.sya . of non."I"dentity=form =
sambandha.connexion/relationship.: kena.by/with.what? me.@ me katham.?how
.
*vlm.15. Hence there is nothing here, which may be called the ego either as an entity or nonentity; and there is nothing anywhere, to which the ego may bear any relation or any resemblance whatever.
*m.15.16. When there is neither form nor anything else, who is that who has the feelings of having and not having? Where then can be relationship between me and such which are not 'I'? ...
*sv.15 There is thus nothing which can be called 'I' and which undergoes being and non.being: when there is no ego.sense in truth, how can that ego.sense be related, and to whom?
tena.thereby/therewith . aham.I nAma.namely/exactly . na.not iha.here/in.this.world asti.is/exists . bhAva: . sense.of.becoming/feeling.a..non..bhAva: . sense.of.becoming/feeling.upapatti.happening.fitly.mAn .
of an..non.ahamkAra."I"dentity.rUpa.form.sya . of non."I"dentity=form = sambandha.connexion/relationship.: kena.by/with.what? me.@ me katham.?how
असत्य् अलम् अहम्कारे सम्बन्धः कस्य केन कः ।
asati_alam aham.kAre sambandha: kasya kena ka: |
सम्बन्ध.अभाव.संसिद्धौ विलीना द्वित्व.कल्पना ॥५।५३।१६॥
sambandha.a.bhAva.saMsiddhau vilInA dvitva.kalpanA ||5|53|16||
.
when the "I"dentity is just
not.So,
what is Attachment?
Whose is it?
Why?
When the absence of Attachment is assumed,
the thought of Duality disappears.
asati alam aham.kAre When the "I"dentity is just not.So
sambandha: kasya kena ka: what's the saM.bandha Con.nexion/Attachment? whose? why? ..
sambandha.AbhAva.saMsiddhau when absence of Attachment is established/assumed
vilInA dvitva.kalpanA the imagined Duality disappears.
*sv.16 When thus it is realised that there is no relationship at all, then the false notion of duality vanishes.
*m.15.16. When there is neither form nor anything else, who is that who has the feelings of having and not having? Where then can be relationship between me and such which are not 'I'? When 'I' ness is unreal, there can be no feeling of duality.
*vlm.16. Therefore egoism being a perfect non.entity, it has no relation to anything at all; and this irrelation of it with all things being proved, its fiction as a duality (beside the unity of God), goes to nothing whatever.
एवम् ब्रह्म.आत्मकम् इदम् यत् किम्चित्.जगति स्थितम् ।
evam brahma.Atmakam idam yat kimcit.jagati sthitam |
सदेव अस्मि तदेव अस्मि परिशोचामि किम् मुधा ॥५।५३।१७॥
sadeva_asmi tadeva_asmi parizocAmi kim mudhA ||5|53|17||
.
evam.so/this.way brahmAtma.Brahmic.self.ity.ka.m idam.this.there yat.what kimcit.anything/whatever in the jagat.going\world.i sthita.situate/set/seated.m + sat.Being.So eva.only/indeed // sadA.always iva.like/as.if .
asmi.I.am . tat.that/That eva.only/indeed // tadA.then iva.like/as.if
asmi.I.am parizoc.grieving.about.Ami.I kim.??/what/why mudhA
.
anything wheresoever in this world is
a Selfling
a bit of the brahman Immensity
:
I'm what.is.So, I'm That also, so what is there to complain.about
?
*vlm.17. Thus every thing in the world being full of the spirit of God, I am no other than that reality, and it is in vain that I think myself as otherwise, and sorrow for it.
evam.so/this.way brahmAtma.Brahmic.self.ity.ka.m idam.this.there yat.what kimcit.anything/whatever in the jagat.going\world.i sthita.situate/set/seated.m + sat.Being.So eva.only/indeed // sadA.always iva.like/as.if . asmi.I.am . tat.that/That eva.only/indeed // tadA.then iva.like/as.if
asmi.I.am parizoc.grieving.about.Ami.I kim.??/what/why mudhA
एकस्मिन्न् एव विमले पदे सर्वगते स्थिते ।
ekasmin*eva vimale pade sarva.gate sthite |
अहम्कार.कलङ्कस्य कथम् नाम उदयः कुतः ॥५।५३।१८॥
ahamkAra.kalaGkasya katham nAma udaya: kuta: ||5|53|18||
.
there is this one pure stainless state
that's omnipresent everywhere. But there's a stain, and it is this
"I". Where does it come from? and how?
.
ekasmin.onewhere . eva.only/indeed in vimala.pure/clear/spotless.e pada.condition.e sarvagata.everywhere.gone.e sthita.situate/set/seated.e + ahamkAra."I"dentity.kalaGka.spot/mark.sya katham.?how nAma.namely/exactly udaya.rise/ascent: kutas.?whence
.
एकस्मिन्.न् एव विमले पदे In this one pure state,
सर्वगते स्थिते omnipresently situate,
कtham नाmoदयः– how namely is there the rising
अhamकारकलङ्कस्य of the stain of AhamkAra Egoity,
कुतः from where?
*m.18 When all is That pure and immanent One, where from did this ego arise?
*vlm.18. All things being situated in one pure and omnipresent spirit; whence is it that the meaningless word ego could take its rise?
*sv.17.18 … When one alone exists as the pure omnipresent being, how can there even arise something known as the ego.sense?
ekasmin.onewhere . eva.only/indeed in vimala.pure/clear/spotless.e pada.condition.e sarvagata.everywhere.gone.e sthita.situate/set/seated.e + ahamkAra."I"dentity.kalaGka.spot/mark.sya katham.?how nAma.namely/exactly udaya.rise/ascent: kutas.?whence
न अस्त्य् एव हि पदार्थ.श्रीर् आत्मा एव अस्ति इह सर्वगः ।
na_asti_eva hi padArtha.zrI:_AtmA_eva_asti_iha sarvaga: |
पदार्थ.लक्ष्म्यम् सत्याम् च सम्बन्धो ऽस्ति न कस्यचित् ॥५।५३।१९॥
padArtha.lakSmyAm satyAm ca sambandha:_asti na kasya.cit ||5|53|19||
.
na.not asti.is/exists eva.only/indeed hi.for/since padArtha.thing\meaning..zrI.plenty . AtmA.self eva.only/indeed asti.is/exists iha.here/in.this.world sarvaga.omnipresent/all.going.: + but only self here omnipresent +
padArtha.thing\meaning . lakSmI.mark/auspice\Goddess.of.Fortune.yAm satya.real/true.Am ca . sambandha.connexion/relationship.: asti.is/exists na.not kasyacit.of.who/what.ever
.
*m.19 There is no Matter. There is only Self. At no time can there be relationship between Matter and Truth.
*sv.19 There is no substantiality in any substance in truth, the self alone exists: or, even if one assumes the substantiality to be real, there is no relationship between that and the self.
*vlm.19. So there is no reality of any object whatever, except that of the supreme and all.pervading spirit of God; it is therefore useless for us to inquire about our relation with anything which has no reality in itself.
na.not asti.is/exists eva.only/indeed hi.for/since padArtha.thing\meaning..zrI.plenty . AtmA.self eva.only/indeed asti.is/exists iha.here/in.this.world sarvaga.omnipresent/all.going.: + but only self here omnipresent + padArtha.thing\meaning . lakSmI.mark/auspice\Goddess.of.Fortune.yAm satya.real/true.Am ca . sambandha.connexion/relationship.: asti.is/exists na.not kasyacit.of.who/what.ever
इन्द्रियैर् इन्द्रियैर् अङ्गैर् मनो मनसि वल्गति ।
indriyai:_indriyai: aGgai:_mana:_manasi valgati |
चिद् अलिप्त.वपुः केन सम्बन्धः कस्य किम् कथम् ॥५।५३।२०॥
cit_alipta.vapu: kena sambandha: kasya kim katham ||5|53|20||
.
indriyai:_indriyai: aGgai: . with the senses and their sensory limbs/organs = mana:_manasi valgati . Mind dances/plays in Mind = cit.consciousness a..non.lipta.smeared/soiled/sticking.to.vapus.wondrous\body . kena.by/with.what/whom? . sambandha.connexion/relationship . kasya.of.what/whose kim.??/what/why katham.?how
.
*sv.20 The senses function as senses, the mind exists as mind, the consciousness is untouched by these — what is relationship and how does it come into being?
*vlm.20. The senses are connected with the organs of sense, and the mind is conversant with the mental operations; but the intellect is unconnected with the body, and bears no relation with any body in any manner.
*m.20 Mind swaggers with mind. Senses swagger with themselves. Body is not smeared with consciousness. Then who is related to whom and how and why?
indriyai:_indriyai: aGgai: . with the senses and their sensory limbs/organs = mana:_manasi valgati . Mind dances/plays in Mind = cit.consciousness a..non.lipta.smeared/soiled/sticking.to.vapus.wondrous\body . kena.by/with.what/whom? . sambandha.connexion/relationship . kasya.of.what/whose kim.??/what/why katham.?how
उपल.अयः.शलाकानाम् सम्बन्धो न यथा मिथः ।
upala.ayas.zalAkAnAm sambandho na yathA mitha: |
तथा एकत्र अपि दृष्टाणाम् देह.इन्द्रिय.मनश्.चिताम् ॥५।५३।२१॥
tathA_ekatra_api dRSTANAm deha.indriya.mana:.citAm ||5|53|21||
.
as there is no connexion of a stone & metal & a stick
tho they lie side.by.side
so too of percepts seen by the bodily organs and Mind in Consciousness
.
*m.21 There is no relationship between the various darts made out of stone. Similarly there is no relationship between body, mind and senses, even though they are at one place.
*sv.21 Just because they exist side by side, it is not right to assume a relationship: a stone and an iron rod may lie side by side, totally unrelated to each other.
*vlm.21. As there is no relation between stones and iron nails, so the body, the senses, the mind and the intellect bear no relation with one another, though they are found to reside together in the same person.
of those upala.stone(opal).ayas.metal(iron).zalAka.stick/finger/quill.s.AnAm .
sambandho na yathA . as there is no connexion = mitha: . mutually + tathA ekatra api . thus tho in one place = of dRSTa.seen.s.ANAm . of deha.body.indriya.organ.manas.Mind.cit.consciousness.s.Am .
असद् अभ्युदिते व्यर्थम् अहम्कार.महाभ्रमे ।
asat_abhyudite vyartham ahamkAra.mahAbhrame |
मम इदम् इदम् अस्य इति विपर्यस्तम् इदम् जगत् ॥५।५३।२२॥
mama_idam idam asya_iti viparyastam idam jagat ||5|53|22||
.
asat.unreal. abhyudita.arisen/sprung.from.e vyartham.uselessly/worthlessly . in ahamkAra."I"dentity=mahA.great.bhrama.delusive/wandering.e . mama.my/mine idam.this.there idam.this.there asya.his/its . "This is mine, this is his" = iti.so/as viparyasta.inverted/changed\standing round.m idam.this.there jagat.going\world
.
*vlm.22. The great error of the unreal ego having once obtained its footing among mankind, it has put the world to an uproar with the expressions of mine and thine, as that this is mine and that is thine, and that other is another's and the like.
*m.22 In vain occurs this great delusion of 'I.ness' out of unreality. This world exists because of perversities like 'this is mine, this is his'.
*sv.22.24 It is only when this false ego.sense has arisen that the perverse notions 'This is mine' and 'That is his' arise. And, when it is seen that all these are tricks of the false ego.sense, these unreal notions cease to be...
अतत्त्वालोक.जाता इयम् अमहम्कार.चमत्कृतिः ।
a=tattva.Aloka.jAtA_iyam ahamkAra.camatkRti: |
तापेन हिम.लेखा इव अतत्त्वालोके विलीयते ॥५।५३।२३॥
tApena hima.lekhA_iva tattva.Aloke vilIyate ||5|53|23||
.
a=tattva.Aloka.jAtA iyam .
ahamkAra.camatkRti: .
tApena hima.lekhA iva tattva.Aloke vilIyate .
अ=तttvAलोकजाता . born of a light that is not Thatness =
इयmahamकार.चमत्कृतिः . is this "I".wonder =
तापेन हिमलेkhaiव. like a snowflake in the heat =
तत्त्वालोके विलीयते . in the light of Thatness it dissolves.
*m.23 This ingenuous irony of ego arises out of falsehood. When Truth is perceieved, this ego sense dissolves like snow by heat.
*vlm.23. It is want of the light of reason that has given rise to the meaningless and marvellous expression of egoism; which is made to vanish under the light of reason, as ice is dissolved under heat of solar light.
आत्मनो व्यतिरेकेण न किम्चिद् अपि विद्यते ।
Atmana:_vyatirekeNa na kiMcit_api vidyate |
सर्वम् ब्रह्म इति मे तत्त्वम् एतत् तद् भावयामि अहम् ॥५।५३।२४॥
sarvam brahma_iti me tattvam etat tat_bhAvayAmi_aham ||5|53|24||
.
there's nothing whatever to be
known apart from the Self. "It's all
the brahman Immensity". And
This.here becomes Thatness for me
when I affect the feeling That
.
of AtmA.self.na: by/with vyatireka.distinction/separation\logical.discontinuity.eNa . na.not kimcit.anything/whatever api.tho/even vidyate.is.known.to.be + sarva.all/everything.m . "brahma.Immensity".iti is me.@me tattva.objectivity/thatness.m . etat.this.here tat.that/That . bhAvayAmi aham . I cause to become
.
आत्मनः व्यतिरेकेण Having separation from the Self न kimचिdaपि विद्यते nothing whatever is see/known
सर्वम् "Everything is ब्रह्मेति ब्रह्मा / ब्रह्म the brahman Immensity"
मे तत्त्वं एतत् this is Thatness for me
तद् भावयामि अहम् I make that my feeling.
*m.24 There is nothing other than Self. All is brahman. That is philosophy. And so I contemplate as such.
*vlm.24. That there is nothing in existence, except the spirit of God is my firm belief, and this makes me believe the whole universe, as a manifestation of the great brahmA himself.
of AtmA.self.na: by/with vyatireka.distinction/separation\logical.discontinuity.eNa . na.not kimcit.anything/whatever api.tho/even vidyate.is.known.to.be + sarva.all/everything.m . "brahma.Immensity".iti is me.@me tattva.objectivity/thatness.m . etat.this.here tat.that/That . bhAvayAmi aham . I cause to become
अहम्कार.भ्रमस्य अस्य जातस्य आकाश.वर्णवत् ।
ahamkAra.bhramasya_asya jAtasya_AkAza.varNavat |
अपुनः स्मरणम् मन्ये नूनम् विस्मरणम् वरम् ॥५।५३।२५॥
apuna: smaraNam manye nUnam vismaraNam varam ||5|53|25||
.
ahamkAra."I"dentity.bhrama.delusive/wandering.sya asya.his/its . jAta.born/become.sya AkAza.Space\sky.varNa.class\letter.vat..ly/.like +
apunar.not.again smaraNa.m manye.I.think nUnam. vismaraNa.m vara.m
.
when I look.at this illusion,
this "I"dentity,
the whole lot has the look of Space
and I have a mind not to recollect it
.
yes,
non.remembering is best
.
*vlm.25. The error of egoism presents itself before us in as vivid and variety of colours as the various hues which tinge the face of the sky; it is better to obliterate it at once from the mind, than retain any trace of it behind: (as I am this child, youth, old man, &c).
*m.25 The delusion of ego is like the illusory colour of sky. I feel that it should be wiped out of memory so that it does not arise again.
*sv.25 The delusion known as ego.sense is like the blueness of the sky:_it is better not to entertain that notion once again, but to abandon it.
स.मूलम् सम्परित्यज्य चिराय अहम्कृति.भ्रमम् ।
sa.mUlam samparityajya cirAya ahamkRti.bhramam |
तिष्ठाम्य् आत्मनि शान्तात्मा शरत् खम् शरदि इव खे ॥५।५३।२६॥
tiSThAmi_Atmani zAnta.AtmA zarat kham zaradi_iva khe ||5|53|26||
.
sa.mUlam samparityajya . having abandoned, root & all, = cirAya . finally = aham.kRti.bhramam – the delusion of 'I'dentification = tiSThAmi_Atmani . I remain in self = zAnta.AtmA . a quiet soul = zarad.autumn . kha.Private.space.m . in zarad.autumn.i iva.like/as.if kha.Private.space.e
.
*m.26 Rooting out this illusion of ego for ever, I shall abide in the Self peacefully.
*sv.26 After having abandoned the very root of the ego.sense, I rest in the self which is of the nature of peace.
*vlm.26. I have altogether got rid of the error of my egoism, and now recline with my tranquil soul in the universal spirit of God, as the autumnal cloud rests in the infinite vacuum of the sky.
sa.mUlam samparityajya . having abandoned, root & all, = cirAya . finally = aham.kRti.bhramam – the delusion of 'I'dentification = tiSThAmi_Atmani . I remain in self = zAnta.AtmA . a quiet soul = zarad.autumn . kha.Private.space.m . in zarad.autumn.i iva.like/as.if kha.Private.space.e
ददात्य् अनर्थ.निचयम् विस्तारयति दुष्कृतम् ।
dadAti_anartha.nicayam vistArayati duSkRtam |
विस्तारयति संतापम् अहम्भावो ऽनुसंहितः ॥५।५३।२७॥
vistArayati saMtApam ahambhAva:_anusaMhita: ||5|53|27||
.
it offers you a useless mess
:
it spreads bad works, it spreads trouble
.
this 'I'.feeling brings.about such things
.
dadAti anartha.nicaya.m . vistArayati. duSkRta.m + vistArayati saMtApa.m . ahambhAva."I"sense.: anusaMhita.:
.
*vlm.27. Ou: accompaniment with the idea of egoism is productive only of our misconduct and misery, by producing the great variety of our acts of selfishness.
स्फुरत्य् अहम्कार.घने हृद्.व्योम्नि सलिल.आत्मनि ।
sphurati_ahamkAra.ghane hRt.vyomni salila.Atmani |
विकसत्य् अभितः कायकदम्बे दोषमञ्जरी ॥५।५३।२८॥
vikasati_abhita: kAya.kadambe doSa.maJjarI ||5|53|28||
.
sphurati. ahamkAra."I"dentity.ghana.solid/thick.e . in hRd.Heart (generic, = "soul").vyom.spacious.sky.ni . in the Heart.sky . salila.Atmani . in the nature of water + vikasati.blossoming/expanding. abhitas.near/around . kAya.body.Kadamba.tree.e . doSa.maJjarI.
.
*m.27.28. This ego yields hordes of calamities, increases sins and sorrows. When this thick cloud of ego spreads in the heart.space, creepers of vices and errors blossom in the tree of body.
*sv.27.33 The ego.sense is the source of endless sorrow, suffering and evil action. Life ends in death and death leads to birth and what is is disrupted by its own end — such notions entertained by the egosense lead to great sorrow. The anxiety caused by thoughts like 'I have got this now', 'I shall get that too' burns the ignorant.'This is' and 'That is not' — such notions cause restlessness in the egotist. But if the ego.sense ceases to be then the illusory world.appearance does not germinate again and all cravings come to an end.
*vlm.28. Egoism hath taken a deep root in the moist soil of our hearts, and sprouts forth in the field of our bodies with the germs of innumerable evils.
मरणम् जीवित.उपान्तम् जीवितम् मरण.अन्तगम् ।
maraNam jIvita.upAntam jIvitam maraNa.antagam |
भावो ऽभावाद् व्यवच्छिन्नः कष्टा इयम् दुःख.वेदना ॥५।५३।२९॥
bhAva:_abhAvAt_vyavacchinna: kaSTA_iyam du:kha.vedanA ||5|53|29||
.
death comes on the tail of life;
life comes ahead of death;
when a state is opposed to its absence,
there's the troubling sense of sorrow
.
maraNa.death.m jIvita.lived/life.upAnta.nearby.m jIvita.lived/life.m . maraNa.death.antaga.going to the end , thoroughly conversant with.m
+ bhAva: . sense.of.becoming/feeling : from/thru a..non..bhAva: . sense.of.becoming/feeling.At . vyavacchinna. . cut off, separated &c. ; distinguished, distinct Tarkas. ; interupted : kaSTa.effected.evil.A . iyam.this.here\Earth du:kha.bad/pain . vedanA.pain/agony\feeling\sensation
.
*vlm.29. Here is death closely following the course of life, and there is a new life hereafter awaiting upon our death; now there is a state of being distinct from its privation or not being, and again there is reverse of it in our transmigration, to our great annoyance only.
maraNa.death.m jIvita.lived/life.upAnta.nearby.m jIvita.lived/life.m . maraNa.death.antaga.going to the end , thoroughly conversant with.m + bhAva: . sense.of.becoming/feeling : from/thru a..non..bhAva: . sense.of.becoming/feeling.At . vyavacchinna. . cut off, separated &c. ; distinguished, distinct Tarkas. ; interupted : kaSTa.effected.evil.A . iyam.this.here\Earth du:kha.bad/pain . vedanA.pain/agony\feeling\sensation
इदम् लब्धमिदम् प्राप्स्यामि इत्य् आर्तिर् दाह.कारिणी ।
idam labdham idam prApsyAmi_iti_Arti:_dAha.kAriNI |
न शाम्यत्य् अर्क.रत्नानाम् ग्रीष्मे ऽग्निर् इव दुर्धियाम् ॥५।५३।३०॥
na zAmyati_arka.ratnAnAm gRISme_agni:_iva du:,dhiyAm ||5|53|30||
.
idam labdham "This being.got,
idam prApsyAmi this (more) I will get,"
iti Arti:_dAha.kAriNI such a painful fire.maker
na zAmyati arka.ratnAnAm brings no quenching of the sun.jewels
gRISme agnir iva like fire in the hot season
dur.dhiyAm of (such) hard thoughts
.
*vlm.30. This I have gained, and this I will gain, are the thoughts that constantly employ the minds of men; and the desire of a new gain is incessantly kindled in the minds of the senseless, as the ceaseless flame of the sun.stone is increased in summer heat.
*m.29.30 ... It burns away people with feelings and expectations like 'I have this, I will get this'. It never subsides like the burning heat of sun.
*sv.27.33 ... The anxiety caused by thoughts like 'I have got this now', 'I shall get that too' burns the ignorant.'This is' and 'That is not' — such notions cause restlessness in the egotist. But if the ego.sense ceases to be then the illusory world.appearance does not germinate again and all cravings come to an end.
##Ar . *Arti .f.. painful occurrence, pain, injury, mischief; sickness. ,. #Rti
*jd. – idam labdham . "This being.got, = idam prApsyAmi . this (more) I will get," = iti Arti:_dAha.kAriNI . such a painful fire.maker = na zAmyati arka.ratnAnAm . brings no quenching of the sun.jewels = gRISme agnir iva . like fire in the hot season = dur.dhiyAm . of (such) hard thoughts.
न अस्ति इदम् इदम् अस्ति इति चिन्ता धावत्य् अहम्कृतिम् ।
na_asti_idam idam asti_iti cintA dhAvati_aham.kRtim |
जड.आशया जडाम् अभ्र.माला शैल.आवलीम् इव ॥५।५३।३१॥
jaDa.AzayA jaDAm abhra.mAlA zaila.AvalIm iva ||5|53|31||
.
na.not asti.is/exists idam.this.there . idam.this.there asti.is/exists . iti.so/as cintA.Care/concern. dhAvati.running.to . ahamkRti.effective."I"dentity.m + jaDa.inert.Azaya.resting.place/abode\seat of feelings and thotts.A jaDa.inert.Am abhra.cloud.mAla.garland/field.A zaila.stony/mountain.AvalI.range/series.m iva.like/as.if
.
*m.31 'I have this, I do not have this' such thoughts lead one to ego. It is like the rain filled clouds running from lakes towards hills.
*vlm.31. That this I want and this must have are thoughts ever attendant on egoism; and the dull.headed pursue dull material objects with as much ardour, as the heavy clouds hasten to halt on high.headed hills.
##zI . #AzI . *Azaya: . resting.place, couch, abode, retreat, seat, esp. of feelings and thoughts, i.e. heart, mind; intention, disposition •• (in Yoga phil.) "stock "or the balance of the fruits of previous works, which lie stored up in the mind in the form of mental deposits *Vaasanas of merit or demerit, until they ripen in the individual soul's own experience into rank, years, and enjoyment) . FM.2.4 +
na.not asti.is/exists idam.this.there . idam.this.there asti.is/exists . iti.so/as cintA.Care/concern. dhAvati.running.to . ahamkRti.effective."I"dentity.m + jaDa.inert.Azaya.resting.place/abode\seat of feelings and thots.A jaDa.inert.Am abhra.cloud.mAla.garland/field.A zaila.stony/mountain.AvalI.range/series.m iva
अहम्भावे परिक्षीणे शुष्कः संसार.पादप: ।
ahambhAve parikSINe zuSka: saMsAra.pAdapa: |
भूयः प्रयच्छत्य् अरसो न पाषाणवद् अङ्कुरम् ॥५।५३।३२॥
bhUya: prayacchati_a.raso na pASANavat_aGkuram ||5|53|32||
.
in/when ahambhAva."I"sense.e .
parikSINa.disappeared/decayed\worn.away/ruined/diminished.e . zuSka.dry\hard(speech)/useless, vain.: . saMsAra.Samsaara.convolution.pAdapa.foot.drinker.tree + bhUyas.more/much/exceedingly. prayacchati.present/offer.ingati a..non.rasatA.fluidity/juiciness : . na.not
pASANa.stone.vat.like . aGkura.sprout.m
.
*m.32 When ego declines, the tree of 'saMsara' gets dried up. Never again the sap rises up to feed it. On stony soil, plants will not sprout.
*vlm.32. Decay of egoism withers away the tree of worldliness, which then ceases to germinate in the manner of a plant on sterile rocks. (Or as seeds cast on sandy sounds).
* in/when ahambhAva."I"sense.e . parikSINa.disappeared/decayed\worn.away/ruined/diminished.e . zuSka.dry\hard(speech)/useless, vain.: . saMsAra.Samsaara.convolution.pAdapa.foot.drinker.tree + bhUyas.more/much/exceedingly. prayacchati.present/offer.ingati a..non.rasatA.fluidity/juiciness : . na.not
pASANa.stone.vat.like . aGkura.sprout.m
स्वतृष्णा.कृष्ण.भोगिन्यो देह.द्रुम.कृत.आलयाः ।
sva.tRSNA.kRSNa.bhoginya:_deha.druma.kRta.AlayA: |
क्व अपि यान्ति विचार.आत्मन्य् आगते विनता.सुते ॥५।५३।३३॥
kva_api yAnti vicAra.Atmani_Agate vinatA.sute ||5|53|33||
.
sva.tRSNA. kRSNa.bhoginya: . of the own.craving.dark.serpent black snake of selfishness . deha.druma.kRta=AlayA: . body.tree.made=shelters . kva api yAnti . wherever do they go . vicAra.AtmanA Agate . when by Enquiry into Self has come . vinatA.mother.of.Garuda.suta.son.e .
.
The Body Tree has offered shelter to Selfish, the black snake; but there's no shelter when Garuda the Eagle comes round; for Garuda is Vishnu's mount, and has a taste for black snakes.
*m.33 The serpent of desire, will flee away from the body which is its resting place, when the Garuda of inquiry into Self approaches.
*vlm.33. Your desires are as black serpents creeping in the hole of your heart; but skulking their heads, at the sight of the snake.eater Garuda of reason.
#Garuda the Eagle (or Vulture) is viShNu's #vAhana, his mode of travel (fancier than #gaNapati's Mouse).
sva.tRSNA. kRSNa.bhoginya: . of the own.craving.dark.serpent black snake of selfishness . deha.druma.kRta=AlayA: . body.tree.made=shelters . kva api yAnti . wherever do they go . vicAra.AtmanA Agate . when by Enquiry into Self has come . vinatA.mother.of.Garuda.suta.son.e .
असद् अभ्युदिते विश्वे तज् जाते भ्रम.सन्मये ।
asad abhyudite vizve tat_jAte bhrama.sanmaye |
असन्.मय=परिस्पन्दे त्व् अहम् त्वम् च इति कः क्रमः ॥५।५३।३४॥
asan.maya=parispande tu_aham tvam ca_iti ka: krama: ||5|53|34||
.
asat.unreal. in abhyudita.arisen/sprung.from.e vizva.universe/everything.e .
tat.that/That jAta.born/become.e . bhrama.delusive/wandering.sanmaya.real.made/.e + asat.maya=parispande tu . when vibrating in a form that is not.So = aham.I tvam.you ceti ka:.who?/what? krama.order/process
.
*m.34 This universe arises out of unreality /falsehood. Out of that arises the sense of reality of illusion. When this fact is realized where is the problem of I and you.
*vlm.34. The unreal world gives rise to the error of appearing as real; as the unreal I and thou (or ego and nonego) seem to be realities, though they are caused by mere pulsations of the unreal mind.
*sv.34.35 This universe has surely come into being without any valid cause for its creation: how can one accept the truth of a creation which had no cause or purpose? ...
* asat.unreal. in abhyudita.arisen/sprung.from.e vizva.universe/everything.e . tat.that/That jAta.born/become.e . bhrama.delusive/wandering.sanmaya.real.made/.e + asat.maya=parispande tu . when vibrating in a form that is not.So = aham.I tvam.you ceti ka:.who?/what? krama.order/process
इदम् जगद् उदेत्य् आदाव् अकारणम् अकारणात् ।
idam jagat_udeti_Adau_a.kAraNam akAraNAt |
यद् अकारणम् उद्भूतम् तत्.सद् इत्य् उच्यते कथम् ॥५।५३।३५॥
yat_a.kAraNam udbhUtam tat.sat,iti_ucyate katham ||5|53|35||
.
this world arises in the beginning
causelessly without a cause
:
yat akAraNam udbhUtam
whatever causelessly comes.forth
tat sad,iti ucyate katham
how is That said to be So?
.
*jd. – idam jagat udeti AdAu . this world arises in the beginning = akAraNamakAraNAt . causelessly from a non.cause = yat akAraNam udbhUtam . which causelessly has come.forth = tat sad,iti ucyate katham . how is That said to be So?
*sv. This universe has surely come into being without any valid cause for its creation: how can one accept the truth of a creation which had no cause or purpose?
*vlm.35? The destruction of the gross body does not injure the immaterial soul. What is the mind but the perceptive power of my desires and gross pleasures and pains?
#bhU . udbhU .come forth, arise • come out. grow, increase, be sufficient or equal. • C. bring forth, produce, develop, display. • come up, happen. #udbhUta
*jd. – idam jagat udeti AdAu . this world arises in the beginning = akAraNamakAraNAt . causelessly from a non.cause = yat akAraNam udbhUtam . which causelessly has come.forth = tat sad,iti ucyate katham . how is That said to be So?
अपर्यन्त.पुरा.काले मृदि कुम्भ इव आकृतिः ।
aparyanta.purA.kAle mRdi kumbha* iva_AkRti: |
देहो अभवद् इदानीम् तु कथा एव अस्ति भविष्यति ॥५।५३।३६॥
deha:_abhavat_idAnIm tu kathA_eva_asti bhaviSyati ||5|53|36||
.
aparyanta.purAkAle .
mRdi kumbhe iva AkRti: . like the form of a pot in mud =
deha: abhavat . the body was =
idAnIm tu – but now =
kathA eva asti bhaviSyati – just how, being, will it be?
*m.36 Since infinite time this body was like a pot in mud. Now it will remain the same in future.
*sv.36.37 Even as ocean exists in the past, present and future as ocean and the same water temporarily assumes the form of a wave, all this is for ever the cosmic being at all times.
*vlm.36. As a pot made of earth long before, continues in the same state at all times, so the body which has long ago come to existence, still continues and will continue the same. (The body being made of earth, remains in and returns to the earth again).
मध्य,इतर,पयो,मात्रम् कम्चित् कालम् चल.अचलम् ।
madhya.itara.paya:.mAtram kaMcit kAlam cala.acalam |
आद्यन्त.सौम्यते त्यक्त्वा वारि वीचितया यथा ॥५।५३।३७॥
Adyanta.saumyate tyaktvA vAri vIcitayA yathA ||5|53|37||
.
madhya.itara.payas.mAtram .
kaMcit kAlam cala.acalam
for whatever time it stirs & stills
Adyanta.saumyate .
tyaktvA vAri vIcitayA yathA .
.
*m.37 Water is always still in the beginning and through to the end. In the middle, it loses its calm and becomes a wave for a while. Even so, it is water alone.
*vlm.37. The beginning and end of billows is mere water and moisture, and the intermediate part only presents a figure to view; so the beginning and end of bodies is mere earth and water, and the intermidiate state is one of bustle and
commotion.
*sv.36.37 Even as ocean exists in the past, present and future as ocean and the same water temporarily assumes the form of a wave, all this is for ever the cosmic being at all times.
अस्मिन् क्षण.परिस्पन्दे देहे विसरण.उन्मुखे ।
asmin kSaNa.parispande dehe visaraNa.unmukhe |
तरङ्गे च निबद्ध.आस्था ये हतास् ते कु.बुद्धयः ॥५।५३।३८॥
taraGge ca nibaddha.AsthA *ye hatA:_te ku.buddhaya: ||5|53|38||
.
asmin.in.this/here kSaNa.xx.parispanda.xx.e deha.body.e visaraNa.xx.unmukha.xx.e + taraGga.wave.e ca.also/and . nibaddha.xx.AsthA.xx. ye.these.who hata.gone/destroyed.A: @ te.you/they ku..bad.buddhi.Intellect.s.aya:
.
when this muddle of moments in Body springs into emergence
it's a wave released from rest
:
those who're swamped in it aren't very smart
.
*vlm.38. It is the ignorant only that trust in this temporary and fluctuating state of the body; which, like the billow, is hastening to subside, in its original liquid and quiet state.
*m.38 This body vibrates for a little while and moves towards destruction. One who believes in this little ripple is a fool with depraved intelligence.
प्राक्.पुरस्ताच् च सर्वाणि सन्ति वस्तूनि न अभित: ।
prAk.purastAt_ca sarvANi santi vastUni na_abhita: |
मध्ये स्फुटत्वम् एतेषाम् का एव आस्था हत.रूपिणी ॥५।५३।३९॥
madhye sphuTatvam eteSAm kA_eva_AsthA hata.rUpiNI ||5|53|39||
.
prAk.xx.purastAt.xx. ca sarvANi.they.all santi.they.being vastu.substance.s.Uni na.not abhitas.near/around + madhye.amidst/in.the.middle sphuTatva.clarity.m eteSAm.of these kAs.?what.ones eva.very/only/indeed AsthA hata.rUpiNI
.
*m.39 All things never existed earlier nor will endure later. Why believe such death. bound things which quiver for a little while?
*vlm.39. What reliance is there in any body, which makes a figure in the middle, and is an unreality both in its prior and latter states,
चित्तम् पूर्वम् पुरस्ताच् च चिद्.देशम् शान्तम् इत्य् अपि ।
cittam pUrvam purastAt_ca cit.dezam zAntam iti_api |
सद् असद् वा ख.संलीनम् मध्ये ऽस्मिन् किम् तव उदितम् ॥५।५३।४०॥
sat_asat_vA kha.saMlInam madhye_asmin kim tava_uditam ||5|53|40||
.
citta.affective.mind.m pUrvam.formerly/before . purastAt.former/before\in.front.of ca.also/and .
cit.consciousness.deza.place/country.m zAnta.quieted.m iti.so/as api.tho/even + sad.real. asad.unreal vA.or/else kha.Private.space.saMlIna.xx.m madhye.amidst/in.the.middle . asmin.in.this/here kim.??/what/why tava.of.you/your udita.arisen\spoken.m .
.
*vlm.40. So the heart also is as quiet as the intellect, both at first and in the end; and remains immerged [immersed?] in itself, both when it exists in the body or not. What then if it heaves for a little while in the midst? (i. e., the palpitation of the heart between its prior and latter states of inaction).
*m.40 Mind is a body (subtle body) of consciousness. It is transcendent before and after it was born. Why then should it be different in between?
*sv.40 In the same way, the mind was consciousness in the beginning and it will be consciousness again in the end (after its nature and function as mind have ceased), why is it then called differently in the middle (now)?
* citta.affective.mind.m pUrvam.formerly/before . purastAt.former/before\in.front.of ca.also/and .
cit.consciousness.deza.place/country.m zAnta.quieted.m iti.so/as api.tho/even + sad.real. asad.unreal vA.or/else kha.Private.space.saMlIna.xx.m madhye.amidst/in.the.middle . asmin.in.this/here kim.??/what/why tava.of.you/your udita.arisen\spoken.m .
यथा स्वप्न.विकारेषु यथा सम्भ्रम.दृष्टिषु ।
yathA svapna.vikAreSu yathA sambhrama.dRSTiSu |
यथा वा मद.लीलासु यथा नौयान.सम्भ्रमे ॥५।५३।४१॥
yathA vA mada.lIlAsu yathA nauyAna.sambhrame ||5|53|41||
.
yathA.how/as whin svapna.dream.vikAra.change/disorder.s.eSu .
yathA.how/as whin sambhrama.xx.dRSTi.sight/view.s.Su +
yathA.how/as vA.or/else mada.xx.lIlA.plays.su .
yathA.how/as whin nauyAna.boat/ship.sambhrama.xx.e
.
यथा स्वप्नविकारेषु … as with dream.transformations; यथा samभ्रमदृष्टिषु as with delusive sights; यथा वा मद.लीलासु or as with drunken reveries; यथा नौयानsamभ्रमे as in the shipboard delusion; it may be more fअमिलिअraस् थे रैल्रोअद् प्लत्fओर्म् सेएन् fरोम् थे मोविन्ग् त्रैन् as when, from a boat, the dock is seen to move…
*vlm.41. As it comes to pass in our dreams, and in our deluded sights, of marvellous things; and as it happens in the giddiness of ebriety, and in our journeying in boats:—
*m.41.43. Form is transitory like in dreams, in perplexed perceptions, like in the swinging of boats, like in transcient lusty cohabitations and like in the visions of diseased eyes. The joy in these excitements is highly transient….
*sv.41.45 All these phenomena seem to have a transient reality, like dream.experiences, visions in a state of delirium, hallucinations of a drunkard, optical illusions, psychosomatic illness, emotional disturbances and psychotic states. ...
यथा धातु.विकारेषु यथा च इन्द्रिय.विक्लवे ।
yathA dhAtu.vikAreSu yathA ca indriya.viklave |
यथा अति.सम्भ्रम.आनन्दे दोष.आवेश.दशासु च ॥५।५३।४२॥
yathA ati.sambhrama.Anande doSa.Aveza.dazAsu ca ||5|53|42||
.
yathA dhAtu.vikAreSu . as when the elements change formation, =
yathA ca indriya.viklave . and as when the senses are impaired, =
yathA ati.sambhrama.Anande doSa.Aveza.dazAsu ca . and as when/in blissful delirium and possessed by wicked states, ...
*vlm.42. And as it turns out in cases of our vitiated humours, and delusion of senses, and also in cases of extreme joy and grief, and under some defect of the mind or body:—
*sv.41.45 All these phenomena seem to have a transient reality, like dream.experiences, visions in a state of delirium, hallucinations of a drunkard, optical illusions, psychosomatic illness, emotional disturbances and psychotic states. ...
*m.41.43. Form is transitory like in dreams, in perplexed perceptions, like in the swinging of boats, like in transcient lusty cohabitations and like in the visions of diseased eyes. The joy in these excitements is highly transient….
#klav to be afraid (of) . #viklav be fearful about #viklavate becomes agitated or confused dhAtup.35. 84. . #viklava .adj.. overcome with fear or agitation, bewildered, alarmed, distressed; timid, shy, megh.; (end.comp.) disgusted with, averse from; faltering (as speech); unsteady (as gait); ,. impaired (as senses), kAzIKh.; yathA dhAtu.vikAreSu yathA ca indriya.viklave | yathA atisambhrama.Anande doSa.Aveza.dazAsu ca ||5|53| y5053.042; exhausted; • #viklavam agitation, bewilderment; . #viklavatA . #viklavatvam agitation, confusion, alarm, fear, timidity, irresolution; . #viklavaAnana.. one whose face is troubled or sorrowful. . #viklavaya Nom. Par. viklavayati to render despondent, depress.
#vi:_to enter . #Avi:_to take possession . #Aveza .m.. joining one's self; entering, entrance, taking possession of; absorption of the faculties in one wish or idea (but not obsession); demoniacal frenzy, possession; indistinctness of idea, apoplectic or epileptic giddiness.
#dhAtu .m.. layer, stratum; constituent part, ingredient (ifc., where often= "fold" e.g. #tridhAtu, threefold; • element, primitive matter (= #mahAbhUta) (usually reckoned as 5, viz. #kha (personal space) or #AkAza (generic Space), <anila>, <tejas>, <jala>, <bhU>; to which is added <brahma>; a constituent element or essential ingredient of the body (distinct from the 5 mentioned above and conceived either as 3 humours . called also <doSa>|| phlegm, wind and bile . cf. <purISa>, <mAMsa>, <manas>||; or as the 5 organs of sense, <indriyANi> .||cf. s.v. and mbh. 12.6842, where <zrotra>, <ghrANa>, <Asya>, <hRdaya> and <koSTha> are mentioned as the 5 dhAtu of the human body born from the ether|| and the 5 properties of the elements perceived by them, <gandha>, <rasa>, <rUpa>, <sparza> and <zabda>; or the 7 fluids or secretions, chyle, blood, flesh, fat, bone, marrow, semen . <rasAdi> or <rasaraktAdi>, of which sometimes 10 are given, the above 7 and hair, skin, sinews||); primary element of the earth i.e. metal, mineral, are (esp. a mineral of a red colour); element of words i.e. grammatical or verbal root or stem (with the southern Buddhists <dhAtu> means either the 6 elements the 18 elementary spheres . <dhAtu.loka>||; or the ashes of the body, relics . cf. <.garbha>||). . vilulita vi.lulita a. (>lul; cf.viluD) moved hither and thither; shaken down, falling down, shed; agitated, disordered; vilulitAlaka a. having dishevelled hair. — y1027.040
* yathA dhAtu.vikAreSu . as when the elements change formation, = yathA ca indriya.viklave . and as when the senses are impaired, = yathA ati.sambhrama.Anande doSa.Aveza.dazAsu ca . and as when/in blissful delirium and possessed by wicked states, ...
दृश्यते क्षीयते च एव रूपम् सद्.असतोश् चलम् ।
dRzyate kSIyate ca_eva rUpam sat.asato:_calam |
तथा एव इयम् इह त्व् एषा काले न्यून.अतिरिक्तता ॥५।५३।४३॥
tathaiva iyam iha tu_eSA kAle nyUna.AtiriktatA ||5|53|43||
.
dRzyate.is see/known.as\appears. kSIyate.diminishes/disappears. ca.also/and eva.very/only/indeed rUpa.form.m of at.Being.So.asat.unreal.o:_calan.stirring.m + tathaiva.thusever iyam.this.here\Earth iha.here/in.this.world tu.but/however eSas.this kAle.in.time nyUna.less/deficient.atiriktatA.distinctiveness
.
now you see it, and now you don't,
this transitory form of Such.unSuch;
for thus here in this world it lacks distinctiveness in time
.
*m. The joy in these excitements is highly transient. Form develops and declines in great haste in these circumstances and conditions.
*vlm.43. That some objects come to sight, and others disappear from it; and that some appear to be smaller or larger than they are and others to be moving; so do all these objects of our vision, appear and disappear from our sight in the course of time.
* dRzyate.is see/known.as\appears. kSIyate.diminishes/disappears. ca.also/and eva.very/only/indeed rUpa.form.m of at.Being.So.asat.unreal.o:_calan.stirring.m + tathaiva.thusever iyam.this.here\Earth iha.here/in.this.world tu.but/however eSas.this kAle.in.time nyUna.less/deficient.atiriktatA.distinctiveness
सा च त्वया कृता नित्यम् चित्त.दुःख.सुख.उदये ।
sA ca tvayA kRtA nityam citta.du:kha.sukha.udaye |
यथा वियोग.यामिन्योर् मतयोर् हन्ति रागिणम् ॥५।५३।४४॥
yathA viyoga.yAminyo: matayo:_hanti rAgiNam ||5|53|44||
.
sA ca tvayA kRtA nityam and it's always done by you citta.du:kha.sukha.udaye when Affected pleasure & pain arise + yathA viyoga.yAminya: as separated in the night mataya: hanti rAgiNam thoughts haunt a lover
.
*vlm.44 I am now purified by admonition (mantra) of divine knowledge. The tree of my body is now set free from egoism which sat like a demon yaksha in it.
मया एव इह असद्.अभ्यासाद् मिथ्या सद् इव लक्ष्यसे ।
mayA_eva_iha_asat.abhyAsAt_mithyA sat_iva lakSyase |
मृग.तृष्णा इव तेन एतत् त्वत्.कृतम् मत्.कृतम् भवेत् ॥५।५३।४५॥
mRga.tRSNA_iva tena_etat tvat.kRtam mat.kRtam bhavet ||5|53|45||
.
mayA eva iha only by me here asad.abhyAsAt from the practice of unreality mithyA sad iva lakSyase falsely you realize, as.if So, + mRga.tRSNA iva like a mirage tena etat tvat.kRtam mat.kRtam bhavet by that means, this done.by.you done.by.me comes to be
.
*vlm.45. Or it is my long habit of thinking that makes the untruth appear as truth to me; and like the mirage of the desert, our mirage of life, presents its falsehoods as realities unto us.
*m.44.45. Fickle mind, there is no fault of yours in this. You appear to be real to me even though you are nonexistent due to my constant perceptions as such.
* mayA eva iha only by me here asad.abhyAsAt from the practice of unreality mithyA sad iva lakSyase falsely you realize, as.if So, + mRga.tRSNA iva like a mirage tena etat tvat.kRtam mat.kRtam bhavet by that means, this done.by.you done.by.me comes to be
यद् इदम् किम्चिद् आभोगि तत् सर्वम् दृश्य.मण्डलम् ।
yat_idam kiMcit_Abhogi tat_sarvam dRzya.maNDalam |
अवस्त्व् इति विनिर्णाय मनो यात्य् अमनः पदम् ॥५।५३।४६॥
a.vastu_iti vinirNAya mana:_yAti_a.mana: padam ||5|53|46||
.
anything that is enjoyed here is entirely in the sphere of perception
as percepts without substantial reality.
This being settled,
manas.Mind comes to the mindless state.
.
yat_idam kiMcit_Abhogi tat sarvam dRzya.maNDalam .
a.vastu_iti vinirNAya mana:_yAty a.mana: padam .
यdidam kimचिdAभोगि What is anything enjoyed here
तत्सrvam दृश्यमण्डलम् that is entirely in the sphere of percepts
अवस्तु इति and so without substantial reality
विनिर्णाय this being settled,
मनस् याtya.मनःपदम् manas.Mind comes to the mindless state. .46.
*m.46.48. When it is fully realized (with determination) that all the visible world is nothing, then mind reaches the state of being without mind (Supreme State)….
*sv.46 When I realise that all these phenomena_are illusory appearances, then you will become no.mind and all the memories of sense.experiences, etc., will come to an end.
*vlm.46. All things that we see in the phenomenal world are unrealities in their nature; and as the mind comes to know the nothingness of things, it feels in itself its nothingness also.
अवस्त्व् इदम् इति स्फारे रूढे मनसि निश्चये ।
a.vastu_idam iti sphAre rUDhe manasi nizcaye |
हेमन्त इव मञ्जर्यः क्षीयन्ते भोग.वासनाः ॥५।५३।४७॥
hemanta* iva maJjarya: kSIyante bhoga.vAsanA: ||5|53|47||
.
a.vastu_idam iti sphAre rUDhe manasi nizcaye + hemanta* iva maJjarya: kSIyante bhoga.vAsanA: . .
.
"All this is without substance"
:
when
—the Vastness spreading everywhere—
Mind is certain
the Imprints of Affection grow thin as the petals autumn flowers
.
*vlm.47. As the mind becomes impressed with certainty, of the unsubstantially of external objects; its desire of worldly enjoyments fade away, like the fading verdure of autumn.
*m.46.48. When it is fully realized (with determination) that all the visible world is nothing, then mind reaches the state of being without mind (Supreme State). Then all vasana:_of pleasure decline and get decimated like flower boughs during autumn, when they fall off.
चित्त्वाद् दृष्ट.आत्मना नूनम् संत्यक्त.मनन.ओजसा ।
cittvAt_dRSTa.AtmanA nUnam saMtyakta.manana.ojasA |
मनसा वीतरागेण स्वयम् स्वस्थेन भूयते ॥५।५३।४८॥
manasA vItarAgeNa svayam svasthena bhUyate ||5|53|48||
.
cittvAt
from cittva the state of affective Consciousness =
dRSTa.AtmanA nUnam
x
saMtyakta.manana.ojasA
having abandoned mental energy =
manasA vItarAgeNa . with Mind free from passion =
svayam svasthena bhUyate .
*vlm.48. When the mind comes to see the pure soul by means of its intellectual light, it gets itself ridden of its temporal exertions; and being thereby freed from its passions and affections, it rests with its calm composure in itself.
*m.46.48. When it is fully realized (with determination) that all the visible world is nothing, then mind reaches the state of being without mind (Supreme State). Then all vasana:_of pleasure decline and get decimated like flower boughs during autumn, when they fall off. Thinking will cease with the perception guided by Self. Mind gets liberated from all diseases of attachments and becomes healthy.
*sv.47.48 When consciousness realises itself and abandons its self.limiting mental conditioning, the mind is freed from its colouring and rests in its essential nature, which is consciousness.
परमात्मा.अनले क्षिप्तम् संवृत्त्या अवयवम् स्वयम् ।
paramAtma.Anale kSiptam saMvRttyA_avayavam svayam |
दग्ध्वा आत्मानम् अलम् चित्तम् शुद्धताम् एति शाश्वतीम् ॥५।५३।४९॥
dagdhvA_AtmAnam alam cittam zuddhatAm eti zAzvatIm ||5|53|49||
.
paramAtma.Anale kSiptam thrown into paramAtmA Fire
saMvRttyA .
avayavam svayam +
dagdhvA AtmAnam alam cittam when Affective mind
zuddhatAm eti zAzvatIm it goes to eternal purity
.
*m.49 Mind.stuff becomes pure by throwing itself into the fire called Paramatma. It loses its instruments of external movements. Forever thus, it becomes pure.
*sv.49 When the mind, gathering to itself all its limbs, offers itself into the fire of pure consciousness, it is purified and attains immortality.
*vlm.49. And the heart attains its perfect purity, when, by compressing its members of sensational organs, it casts itself into the flame of the supreme soul, where all its dross is burnt away.
देहम् अन्यतया दृष्ट्वा त्यक्त्वा विषय.वासनाम् ।
deham anyatayA dRSTvA tyaktvA viSaya.vAsanAm |
विनाशम् उररी.कृत्य मनो जयति वीरवत् ॥५।५३।५०॥
vinAzam urarI.kRtya mana:_jayati vIravat ||5|53|50||
.
when it knows Body as Otherness
having.abandoned its sensual vAsanA.Track
having.consented to its destruction
Mind is the conquering hero
.
deham anyatayA dRSTvA .
tyaktvA viSaya.vAsanAm .
vinAzam urarI.kRtya .
mana:_jayati vIravat .
.
*AB.: yathA vIra:puruSo yuddhe sva.deham svargagAmisu_AnyatayA dRSTvA tad.deha.sambandhi.gRha.kSetra.dhana.Adi.viSaya.vAsanAm ca tyaktvA maraNam apy_aGgI.kRtya brahma.lokam jayati tadvan mano'pi_ity_artha: ||5|53|
*m.50 Mind wins like a warrior by casting away its interest in objects and senses and by perceiving itself as separate from body and accepting its own annihilation.
*sv.50.55 When the mind perceives the body as distinct from it, abandons its own conditioning (the concepts) and recognises its own transient nature, it is victorious.
*vlm.50. As the hero boldly faces his death, with the thought of his ascending to heaven, by fighting bravely in battle, so the mind conquers all impediments by casting off all its worldly desires and attachments.
मनः शत्रुः शरीरस्य शरीरम् मनसः रिपुः ।
mana: zatru: zarIrasya zarIram manasa:_ripu: |
एक.अभावेन नश्येते आधार.आधेय.कार्यवत् ॥५।५३।५१॥
eka.abhAvena nazyete AdhAra.Adheya.kAryavat ||5|53|51||
.
Mind
is the enemy of
Body
&
Body's foe is Mind
.
thru their disunity
both die
for each needs the other's support
.
manas.Mind zatru.enemy/foe.: zarIra.body.sya zarIra.body.m of manas.Mind.a: ripu.foe/enemy : + by/with eka.one/single.abhAva.non.becoming\death.ena nazyete AdhAra.Adheya.kAryavat . .
.
*vlm.51. The mind is the enemy of the body, and so is the latter an enemy of the former; (because the growth of the one puts down the vigour of the other); but they both die away without the half of each other, and for want of desire which supports them both.
राग.द्वेषवतोर् नित्यम् अन्योन्य.अतिविरुद्धयोः ।
rAga.dveSavato:_nityam anyonya.ati.viruddhayo: |
एतयोर् मूल.कोषेण विनाशः परमं सुखम् ॥५।५३।५२॥
etayo:_mUla.koSeNa vinAza: paramam sukham ||5|53|52||
.
rAga.dveSavato: nityam of love and hate always anyonya.ativiruddhayo: mutually strong repulsion + etayos of these two mUla.koSeNa [=koza] vinAza: with destruction of the root.covering paramam sukham is perfect pleasure
.
*vlm.52. Owing to their mutual hostilities, and their passions and affections towards each other, it is better to irradicate and destroy both of them, for our attainment of supreme bliss. (As the control of the body and mind leads to temporal happiness, so the utter extinction of both, is the means to spiritual bliss).
*sv.50.55 When the mind perceives the body as distinct from it, abandons its own conditioning (the concepts) and recognises its own transient nature, it is victorious. Mind and body are each other's foes: hence supreme happiness follows their destruction. For, when they come together there is a host of suffering on account of their mutual conflict.
Attachment and hatred are mutually enemies. By their uprooting and destruction to the roots there will be perfect happiness. To think that even if one of them remains, there can be happiness is to imagine that a lady wandering in the sky will swallow the entire earth.
*m.51.53. Mind is the enemy of body and body is the enemy of mind. If one dies, the other perishes because of the support and supported relationship.
* rAga.dveSavato: nityam of love and hate always anyonya.ativiruddhayo: mutually strong repulsion + etayos of these two mUla.koSeNa [=koza] vinAza: with destruction of the root.covering paramam sukham is perfect pleasure
एतयोर् एक.संस्थाने मृतिर् इत्य्.एव या कथा ।
etayo:_eka.saMsthAne mRti:_iti_eva yA kathA |
सा व्योम्न्य् अया स्त्रिया भुक्ता धरा इति कथया समा ॥५।५३।५३॥
sA vyomni_ayA striyA bhuktA dharA_iti kathayA samA ||5|53|53||
.
etayo: of these two
eka.saMsthAne being together one
mRti:_iti_eva yA kathA however is this "Death"?
sA vyomni_ayA .
striyA bhuktA dharA iti .
kathayA .
samA .
*AB. ... vyomni ayA gacchamtyA ... aya: striyA ... ||5|53|
*AB. aya: pratimAyA vyomni gamanam tatra dharAbhakSaNam ca yathA ...
*vlm.53. The existence of either of these (i. e. of the body or mind) after death is as incapable of heavenly felicity, as it is for an aerial fairy to fare on earth, (i. e., neither the body nor mind survives one's death, as it is believed by many; and even if it does, its gross nature would not permit it to enjoy the pure spiritual felicity of heaven).
*m.51.53... To think that even if one of them remains, there can be happiness is to imagine that a lady wandering in the sky will swallow the entire earth.
अकृत्रिम.विरोध.स्थौ यत्र संघटिताव् उभौ ।
akRtrima.virodha=sthau yatra saMghaTitau_ubhau |
धारा इव पतन्त्य् एव तत्र अनर्थ.परम्पराः ॥५।५३।५४॥
dhArA:_iva patanti_eva tatra_anartha.paramparA: ||5|53|54||
.
akRtrima.virodha=sthau .
yatra saMghaTitau ubhau +
dhArA:_iva patanti eva .
tatra anartha.paramparA: .
.
#rudh to check, restrain . #vi.rudh to mis.restrain, contradict. . #virodha
#nirodha
anartha.parampara
*vlm.54. When these things (the body and mind), that are naturally repugnant and opposed to one another, meet together in any place or person, there is a continued clashing of their mutual mischiefs, like the crashing of conflicting arms.
*m.54.55. Wherever these two, mind and body, are together, there will be endless sequence of calamities...
*sv.50.55 When the mind perceives the body as distinct from it, abandons its own conditioning (the concepts) and recognises its own transient nature, it is victorious. Mind and body are each other's foes: hence supreme happiness follows their destruction. For, when they come together there is a host of suffering on account of their mutual conflict.
#para In the alphabet, <a> is #Adi, the remaining letters are #para; the most #para is #parama, and so is said to be #uttama Utmost, commonly translated 'supreme'. In some contexts I translate "perfect". The letters are in order, from <a iti #prathama.H> to <ha iti #uttama.H>. They are a bucket brigade stretched from the ocean to the fire, passing buckets hand.to.hand, from one para to the next, #parampara, param.para. Traditionalists love the sound of the word, playing/braying it like a trumpet to define their connexion with somebody way.back.when. They fail to note how much water was spilled as the bucket was passed.
मिथो विरुद्ध.संसर्गे रतिम् एत्य् अधमो हि यः ।
mitha:_viruddha.saMsarge ratim eti_adhama:_hi ya: |
त्यक्तव्यः स पतद्.वाराव् अग्निर् आशा.अवलेपने ॥५।५३।५५॥
tyaktavya: sa:_patat*vArau_agni: AzA.avalepane ||5|53|55||
.
mitha: viruddha.saMsarge .
ratim eti adhama: hi ya: +
tyaktavya: sa:_patad.vArau .
agni: AzA.avalepane .
.
*vlm.55. The base man that has a liking for this world of conflicts is like one left to burn in a conflagration of showering flames.
*m.54.55. Wherever these two, mind and body, are together, there will be endless sequence of calamities. When these two of opposite natures mate, it is like jumping into fire.
*sv.50.55 Mind and body are each other's foes: hence supreme happiness follows their destruction. For, when they come together there is a host of suffering on account of their mutual conflict.
संकल्पेन मनः पुष्ट्वा शरीरम् बाल.यक्षवत् ।
saMkalpena mana: puSTvA zarIram bAla.yakSa.vat |
आयुर् एव अशनान्य् अस्मै स्व.दुःखानि प्रयच्छति ॥५।५३।५६॥
Ayu: eva azanAny asmai sva.du:khAni prayacchati ||5|53|56||
.
saMkalpena . by its saMkalpa concepts =
mana: puSTvA zarIram . manas.Mind having given.rise to the body =
bAla.yakSa.vat . as the boy (gives.rise to) the Zombie =
Ayu: eva azanAni asmai .
sva.du:khAni prayacchati .
*vlm.56. The mind stout with its avaricious desires loads the body with labour, and feeds upon its precious life, as a ghost.yaksha preys upon the body of a boy.
*sv.56 The mind gives birth to the body through its own thought.force: and throughout the body's life.time the mind feeds it with its (the mind's own) sorrow.
*m.56.57. Mind fabricates by its resolve, like a child who imagines a demon; It nourishes the body. And body beset by sorrows, tries to hurt the mind from which it is born. If a villianous desparado of a son tires to kill his father, there is no surprise.
तैर् दुःकैस् तापितो देहो मनो हन्तुम् अथ इच्छति ।
tai:_du:kai:_tApita:_deha:_mana:_hantum atha icchati |
पुत्रो अपि हन्ति पितरम् आततायि.पदम् गतम् ॥५।५३।५७॥
putra:_api hanti pitaram AtatAyi.padam gatam ||5|53|57||
.
tai: du:khai: w/ those sorrows
tApita: deha: the body is distressed
mana: hantum atha icchati Mind then wants to kill
putra:_api hanti pitaram it's like a son killing a father
AtatAyi.padam gatam who has aimed an arrow at him
.
*vlm.57. The body being harassed and oppressed with toil, attempts to stop and stay the mind; as an impious son intends to kill his father, when he finds him to stand an open foe to his life. (It is lawful to kill an enemy of one's life for self.defence).
*sv.57.59 Thus tortured by sorrow the body wishes to destroy the mind, its own parent! There is no friend nor enemy in this world: that which gives us pleasure is considered our friend and that which causes pain is our enemy!
#tt.law #AtatAyin .mfn.. having one's bow drawn (A.tata) vs.xvi,18. • "someone whose bow is drawn to take another's life", a killer (in later texts also firebugs, rapists, thieves &c are reckoned among आततायिनस् AtatAyinas).
न अस्ति शत्रुः प्रकृत्या एव न.च मित्रम् कदाचन ।
na_asti zatru: prakRtyA_eva na.ca mitram kadAcana |
सुखदम् मित्रम् इत्य् उक्तम् दुःखदा: शत्रवः स्मृताः ॥५।५३।५८॥
sukha.dam mitram iti_uktam du:kha.dA: zatrava: smRtA: ||5|53|58||
.
na_asti zatru: prakRtyA_eva na.ca mitram kadAcana + sukha.dam mitram iti_uktam du:kha.dA: zatrava: smRtA: . .
.
there is no "enemy" simply by nature;
nor likewise any "friend".
a friend is said to give pleasure;
and likewise enemies give pain
.
*vlm.58. There is no one who of his nature is a foe or friend to another; but becomes a friend to one that is friendly to him, and a foe to him that deals inimically unto him.
देहो दुःखान्य् अनुभवन् स्व.मनो हन्तुम् इच्छति ।
deha: du:khAny anubhavan sva.mana:_hantum icchati |
देहम् मनः स्व.दुःखानाम् संकेतम् कुरुते क्षणात् ॥५।५३।५९॥
deham mana: sva.du:khAnAm saMketam kurute kSaNAt ||5|53|59||
.
Body experiencing sorrows wants to destroy its own Mind
=
deham mana: sva.du:khAnAm . with the body, manas.Mind, for its own distresses, =
saMketam kurute kSaNAt . soon makes a contract.
*m.59.60. Experiencing all sorrows, body desires to annihilate mind. On the other hand, in a trice mind makes the body a symbol of its sorrows. When such opposing elements mingle in a being, where is happiness for him?
*vlm.59. The body being put to pain attempts to kill the mind; and the mind is ever intent to make the body the receptacle of its afflictions. (The intimate connection of the body and mind causes them to participate in one another's pains).
#cit 4 to see, appear . #saMcit sam>cit . #saMketa (fr. saM>cit) agreement, contract, • assignation with (gen., esp. with a lover); appointment (acc. with #>kR, or #>gra or #>dA or Caus. of >kLp, 'to make an agreement or appointment' or 'appoint a place of meeting with any person' (gen. or instr. or instr. with saha, samam, mitha:) • .beg.comp.. 'according to agreement', 'by appointment') • convention, consent • hint, prearranged signal (acc. with >#kR, 'to give a signal') • a short explanation of a grammatical rule (= 2. zailI, q.v.) • condition, provision. — y1027.025.
एवम् मिथो_दुःखदयोः श्लिष्टयोः कः सुख.आगमः ।
evam mitha:_du:kha.dayo: zliSTayo: ka: sukha.Agama: |
एतयोर् देह.मनसोर् जात्या इव अति.विरुद्धयोः ॥५।५३।६०॥
etayo:_deha.manaso:_jAtyA_eva ati.viruddhayo: ||5|53|60||
.
evam mithas – so mutually =
du:kha.dayo: zliSTayo: . of two sorrow.giving close.connected =
ka: sukha.Agama: . who comes to happiness =
etayo:_deha.manaso: . of these two, Body & Mind =
jAtya eva ati.viruddhayo: .
*vlm.60. What good then can possibly accrue to us from the union of the body and mind, which are repugnant to one another, and which of their own nature can never be reconciled together.
*sv.60.65 When thus the mind and the body are constantly engaged in mutual destruction, how can one have happiness?
मनस्येव परिक्षीणे न देहो_दुःख.भाजनम् ।
manasyeva parikSINe na deha:_du:kha.bhAjanam |
तत् क्षय.उत्कतया नित्यम् देहो ऽपि परिधावति ॥५।५३।६१॥
tat.kSaya.utkatayA nityam deha:_api pari.dhAvati ||5|53|61||
.
manasi eva / manasya_iva
parikSINe . when even Mind is in decline, =
na deha: du:kha.bhAjanam . Body does not undergo sorrow =
tat.kSaya.utkatayA – thru longing.for/regretting it =
nityam deha: api paridhAvati .
*m.61 When mind declines, body will cease to be a vessel of sorrows. And so body always tries to kill mind or work for its destruction.
*vlm.61. The mind being weakened, the body has no pain to undergo;
wherefore the body is always striving to weaken the mind.
#ud . #utka . #utkatA . a state of longing or regret KSS.
नष्ट.अनष्टम् अनर्थाय शरीरम् पदमापदाम् ।
naSTa.anaSTam anarthAya zarIram padam ApadAm |
अलब्ध.आत्म.विवेकेन मनसा सुप्रजायते ॥५।५३।६२॥
alabdha.Atma.vivekena manasA su.prajAyate ||5|53|62||
.
dead or alive, Body blunders from state to state
without getting Self.Discernment
being overcome by Mind
.
naSTa.anaSTam anarthAya .
zarIram padamApadAm |
alabdha.Atma.vivekena .
manasA su.prajAyate . x
*vlm.62. The body, whether it is alive or dead, is subjected to all sorts of evils by its hostile mind, unless it is brought under the subjection of reason.
*sv.60.65 …It is by the destruction of the mind that there can be happiness; hence the body tries every day (in deep sleep) to destroy the mind. However, until self.knowledge is attained, one unwittingly promotes the strength of the other and they seem to function together for a common purpose — even as water and fire, though opposed to each other, work together for a common cause (e. g., cooking).
एते मनःशरीरे हि मिथः पीवरताम् गते ।
ete mana:zarIre hi mitha: pIvaratAm gate |
जड.रूपे हि वपुषा पयोद.सरसी यथा ॥५।५३।६३॥
jaDa.rUpe hi vapuSA payoda.sarasI yathA ||5|53|63||
.
ete mana:zarIre hi . for these two, Mind & Body =
mitha: . mutually =
pIvaratAm gate .
jaDa.rUpe hi vapuSA .
payoda.sarasI yathA .
*m.63 These stupid mind and body increase mutually like a cloud and a tank.
*vlm.63. When both the body and mind become stout and strong, they join together to break all bonds, as the lake and rainwater join together to overflow on the banks.
*sv.60.65 ... However, until self.knowledge is attained, one unwittingly promotes the strength of the other and they seem to function together for a common purpose — even as water and fire, though opposed to each other, work together for a common cause (e. g., cooking).
मिथो_दुःखाय सम्पन्ने एक.रूपे द्विधा स्थिते ।
mitha:_du:khAya sampanne eka.rUpe dvidhA sthite |
व्यवहार.परे सार्धम् लोके वार्य्.अनलाव् इव ॥५।५३।६४॥
vyavahAra.pare sArdham loke vAri.analau_iva ||5|53|64||
.
mitha: together
du:khAya sampanne .
eka.rUpe dvidhA sthite existent twofold in one form
vyavahAra.pare .
sArdham .
loke vAri.analau iva – in the world like water & fire.
*m.64 These two are together as one in their sorrows. They act together in the world. They are like fire and water.
*vlm.64. Though both of them are troublesome to us in their different natures, yet their union to one end is beneficial to us, as the co.operation of fire and water is for the purpose of cooking.
चित्ते क्षयिणि संक्षीणे देहो ह्य् आमूलितो भवेत् ।
citte kSayiNi saMkSINe deha:_hi_AmUlita:_bhavet |
वर्धमाने तरुर् इव शत.शाख: प्रवर्तते ॥५।५३।६५॥
vardhamAne taru:_iva zata.zAkha: pravartate ||5|53|65||
.
citte kSayiNi saMkSINe .
deha: hi AmUlita: bhavet +
vardhamAne taru:_iva
when growing like a tree
zata.zAkha: pravartate
it produces a hundred branches
.
#kSayi
#saMkSINa
*m.65 When mind declines or gets annihilated, body declines to its roots. When mind thrives, body also thrives like a tree with its branches and leaves.
*vlm.65. When the weak mind is wasted and worn out, the body also becomes weakened and languid; but the mind being full, the body is flushed like a flourishing arbor, shooting forth with verdure.
क्षीयते मनसि क्षीणे देह: प्रक्षीणवासनः ।
kSIyate manasi kSINe deha: prakSINa.vAsana: |
मनो न क्षीयते क्षीणे देहे तत्क्षपयेन् मनः ॥५।५३।६६॥
mana:_na kSIyate kSINe dehe tat kSapayet_mana: ||5|53|66||
.
Body
thru weakened vAsanAs
declines when Mind declines
Mind does not decline when Body declines
in the body let that Mind decline.
deha: prakSINa.vAsana: . the body with weakened vAsanAs =
kSIyate manasi kSINe . declines when the Mind declines =
mana:_na kSIyate kSINe . Mind does not decline when the body declines =
dehe tat kSapayet mana: . in the body let that Mind decline.
.
*m.66 When mind dies, body also becomes free of vasana:_and declines But when body declines, mind does not (or need not).
*sv.66 If the mind ceases to be, then the body ceases to be, too, on account of the cessation of thought.force and mental conditioning: but the mind does not cease to be when the body dies.
*vlm.66. The body pines away with its weakened desires, and at the weakness of the mind; but the mind never grows weak at the weakness of the body; therefore the mind requires to be curbed and weakened by all means.
संकल्प.पादपम् तृष्णा.लतम् छित्त्वा मनो वनम् ।
saMkalpa.pAdapam tRSNA.latam chittvA mana:_vanam |
वितताम् भुवम् आसाद्य विहरामि यथासुखम् ॥५।५३।६७॥
vitatAm bhuvam AsAdya vi.harAmi yathAsukham ||5|53|67||
.
I've chopped the thirsty Concept Tree,
together with its Craving Vine,
and having cleared a great expanse, I wander Mind Forest as I please
.
saMkalpa.pAdapam .
tRSNA.latam .
chittvA mana:_vanam .
vitatAm bhuvam AsAdya .
vi.harAmi yathA,sukham . x
*vlm.67. I must therefore cut down the weed wood of my mind, with the trees of my desires and the plants of my thirstiness; and, having reclaimed thereby a large tract of land, rove about at my pleasure.
प्रक्षीयमाणम् एव इदम् न मनो मनसि स्थितम् ।
prakSIyamANam eva_idam na mana:_manasi sthitam |
प्रशाम्यद् वासना.जालम् प्रावृड्.अन्त इव अम्बुदः ॥५।५३।६८॥
prazAmyat_vAsanA.jAlam prAvRT.anta* iva_ambuda: ||5|53|68||
.
prakSIyamANam eva idam .
na mana: manasi sthitam – there is no Mind set in the Mind =
prazAmyat_vAsanA.jAlam .
prAvRD.ante iva ambuda: . like a cloud at the end of the Rains.
*m.68 A declining mind will not retain its qualities of mind. The vasana:_will get quietened like clouds at the end of rainy season.
*vlm.68. After my egoism is lost, and the net of my desires is removed, my mind will regain its calm and clearness, like the sky after dispersion of the clouds at the end of the rainy weather.
*sv.67.73 Hence, one should strive to kill the mind. Mind is like a forest with thought.forms for its trees and cravings for its creepers: by destroying these, I attain bliss. When the mind is dead, whether the body (composed of flesh, blood, etc., ) exists or not does not matter to me. That I am not the body is obvious: for the corpse does not function!
धातूनाम् संनिवेशो ऽयम् देह.नामा रिपुर् मम ।
dhAtUnAm saMniveza:_ayam deha.nAmA ripu:_mama |
प्रक्षियमाणे मनसि गलत्व् एषो ऽवतिष्ठतु ॥५।५३।६९॥
prakSiyamANe manasi galatu_eSa:_avatiSThatu ||5|53|69||
.
consisting of the elements
this so.called Body is my enemy
:
when Mind is worn.away
let it waste.away or let it last
.
*vlm.69. It is of no matter to me whether this body of mine, which is a congeries of my humours, and a great enemy of mine, should waste away or last, after the dissolution of my mind.
यद् अर्थम् किल भोग.श्रीर् वाञ्छते स्व.कलेवरम् ।
yat_artham kila bhoga.zrI:_vAJchate sva.kalevaram |
तन् मे न अपि न तस्य अहम् को ऽर्थः सुख.लवेन मे ॥५।५३।७०॥
tan me na_api na tasya_aham ka:_artha: sukha.lavena me ||5|53|70||
.
yat_artham kila bhoga.zrI:_vAJchate sva.kalevaram |
tan me na_api na tasya_aham ka:_artha: sukha.lavena me . .
.
whatever good may come from pleasuring
my own cadaver wishes
:
it is not really mine nor am I its
.
what good are trifling pleasures to me
?
*m.70 I have nothing to do with those pleasures that my body desires. What purpose or use are those little joys for me?
*vlm.70. That for which this body of mine craves its enjoyments is not mine, nor do I belong to it; what is the good therefore of bodily pleasure to me.
न अहम् देह इति त्व् अस्मिन् युक्तिम् आकर्णय क्रमे ।
na_aham deha* iti tu_asmin yuktim AkarNaya krame |
सर्व.अङ्गेष्व् अपि सत्स्व् एव शवः कस्मान् न वल्गति ॥५।५३।७१॥
sarva.aGgeSu_api satsu_eva zava: kasmAt_na valgati ||5|53|71||
.
I'm not the body, and here is the reason
:
listen carefully
!
if
it has all its limbs, and they are really substantially so
why
does a corpse not dance
?
na_aham deha* iti tu_asmin .
yuktim AkarNaya krame .
sarva.aGgeSu_api satsu_eva .
zava: kasmAt_na valgati .
.
*m.71 'I am not this body' hear why I say this. Even with all those limbs intact why does not a corpse gallop?
तस्माद् देहाद् अतीतो ऽहम् नित्यो ऽनस्तमित.द्युतिः ।
tasmAt_dehAt_atIta:_aham nitya:_an.astamita.dyuti: |
यः सङ्गम् भास्वता प्राप्य वेद्मि व्योमनि भास्करम् ॥५।५३।७२॥
ya: saGgam bhAsvatA prApya vedmi vyomani bhAskaram ||5|53|72||
.
tasmAt_dehAt_atIto aham . I am beyond that body =
nitya:_anastamita.dyuti: . eternal unsetting light =
ya: saGgam bhAsvatA prApya .
vedmi vyomani bhAskaram .
*vlm.72. Therefore I am something beside this body of mine, and that is everlasting and never setting in its glory; it is by means of this that I have that light in me, whereby I perceive the luminous sun in the sky,
*sv.67.73 Hence, one should strive to kill the mind. Mind is like a forest with thought.forms for its trees and cravings for its creepers: by destroying these, I attain bliss. When the mind is dead, whether the body (composed of flesh, blood, etc., ) exists or not does not matter to me. That I am not the body is obvious: for the corpse does not function!
*m.72 And so, I am beyond this body. I am eternal. I shine with never declining light, with such luminosity I am the very sun in the sky.
#tt.light #bhAsvat, #bhAsvara (>bhAs.) .mfn.. luminous , splendid , shining RV. &c. &c. ; m. the sun , light , brightness KSS.&c. •• ya: saGgam bhAsvatA prApya vedmi vyomani bhAskaram y5053.072
न अज्ञो ऽहम् न.च मे दुःखम् न अनर्थो न च दुःखिता ।
na_ajJa:_aham na.ca me du:kham na_an.artha:_na ca du:khitA |
शरीरm aस्तु भावास्तु स्थितो ऽस्मि विगतज्वरः ॥५।५३।७३॥
zarIram astu mAvAstu sthita:_asmi vigata.jvara: ||5|53|73||
.
I am not ignorant
nor is there sorrow for me
nothing wrong
no state of suffering
:
let Body be what it becomes
—
I exist, free from trouble
.
na_ajJa:_aham
mAvAstu sthita:_asmi vigata.jvara: . .
.
*m. .... Whether this body is or is not, I remain without any anguish or fever.
यत्र आत्मा तत्र न मनो न इन्द्रियाणि न वासनाः ।
yatra_AtmA tatra na mana:_na_indriyANi na vAsanA: |
पामराः परितिष्ठन्ति निकटे न मही.भृतः ॥५।५३।७४॥
pAmarA: pari.tiSThanti nikaTe na mahI.bhRta: ||5|53|74||
.
yatra AtmA . where is the Self =
tatra na mana:_. there is no Mind =
na indriyANi no organs . na vAsanA: no vAsanA.Trace =
pAmarA: paritiSThanti .
nikaTe na mahIbhRta:
.
*m.74 Where there is Self, there can be no mind, no senses, no vasanas. Commoners can not live by the side of kings.
*sv.74.82 Where there is self.knowledge, there is neither mind nor the senses, nor the tendencies and habits (the concepts and percepts)...
*vlm.74. Where there is the soul or self, there is neither the mind, nor senses nor desire of any kind; as the vile Pamaras never reside in the contiguity of princes. (Mahibhreto means mountains also).
पदम् तद् अनुयातो ऽस्मि केवलो ऽस्मि जयाम्य् अहम् ।
padam tat_anuyAta:_asmi kevala:_asmi jayAmi_aham |
निर्वाणो ऽस्मि निरम्शो ऽस्मि निरीहो ऽस्मि निरीप्सितः ॥५।५३।७५॥
nirvANa:_asmi niraMza:_asmi nirIha:_asmi nir.Ipsita: ||5|53|75||
.
that state I have attained
:
I
am alone, all.one
am victorious
am nirvANa
am partless
am desireless
without a wish
.
padam tat_anuyAta:_asmi .
kevala:_asmi jayAmi_aham .
nirvANa:_asmi niraMza:_asmi .
nirIha:_asmi nir.Ipsita: .
.
*vlm.75. I have attained to that state in which I have surpassed all things; and it is the state of my soliety, my extinction, my indivisibility, and my want of desires.
इदानीम् अस्म्य् असम्बद्धो मनो देह.इन्द्रिय.आदिभिः ।
idAnIm asmi_a.sambaddha:_mana:_deha.indriya.Adibhi: |
पृथक्कृतस्य तैलस्य तिलैर् विगलनैर् इव ॥५।५३।७६॥
pRthak.kRtasya tailasya tilai:_vigalanai:_iva ||5|53|76||
.
in this way I'm unloosed from Mind, Body, and their organs
—
they're all like oil extracted from the seed
.
idAnIm asmi_a.sambaddha: .
mana:_deha.indriya.Adibhi: |
pRthak.kRtasya tailasya .
tilai:_vigalanai:_iva . .
.
*sv. I have risen above all relationships with the mind, body and the senses, even as the oil pressed out of the seeds has no relation with the seeds.
*vlm.76. I am now loosened from the bonds of my mind, body and the senses, as the oil which is extracted from the seeds of sesamum, and separated from the sediments.
स्वस्मात् पद.वराद् अस्माद् लीलया चलितस्य मे ।
svasmAt pada.varAt_asmAt_lIlayA calitasya me |
पृथक्.कृत.मतेः किम् च परिवारो ह्य् अयम् शुभः ॥५।५३।७७॥
pRthak.kRta.mate: kim ca parivAra:_hi_ayam zubha: ||5|53|77||
.
svasmAt pada.varAt asmAt .
lIlayA calitasya me +
pRthak.kRta.mate: kim ca .
parivAra: hi ayam zubha: .
.
*m.77. I get only good from these separated mind and body. They are with me for my play.
*sv.74.82 ... I have risen above all relationships with the mind, body and the senses, even as the oil pressed out of the seeds has no relation with the seeds. To me now the mind, body and the senses are playthings. ..
*vlm.77. I walk about freely in this state of my transcendentalism, and my mind which is disjoined from the bonds of the body considers its members as its dependent instruments and accompaniments.
स्वच्छता ऊर्जितता सत्ता हृद्यता सत्यता ज्ञता ।
svacchatA_UrjitatA sattA hRdyatA satyatA jJatA |
आनिन्दिता उपशमिता सदा च मृदु.भाषिता ॥५।५३।७८॥
AninditA upazamitA sadA ca mRdu.bhASitA ||5|53|78||
.
svacchatA . purity =
UrjitatA . power/excellence; =
sattA . Suchness/truth =
hRdyatA . Friendship =
satyatA .
jJatA . wiseness =
AninditA .
upazamitA .
sadA ca mRdu.bhASitA
.
*vlm.78. I find myself to be now situated in a state of transparency and buoyancy, of self.contentment and intelligence, and of true reality; I feel my full joy and calmness, and preserve my reservedness in speech.
*m.78.80. Purity, strong self existence, charm and cordiality, truthfulness, knowledge, delight, quietude, soft speech generosity, completeness, unity of all, fearlessness, nonduality, equality, beauty, prosperity.all these are my friends.
*sv.74.82 To me now the mind, body and the senses are playthings. Purity, total fulfilment of all desires (hence, their absence), friendliness to all, truthfulness, wisdom. tranquillity and blissfulness, sweetness of speech, supreme magnanimity, lustrousness, one.pointedness, realisation of cosmic unity, fearlessness, absence of divided.consciousness, non.perversity — these are my constant companions.
#Urjita.ऊर्जित Powerful, strong; श्रीमदू. र्जितमेव वा Bg.1.41; मातृkam च धनुरूर्जिtam दधत् R.11.64; cf. also बाणाक्षरैरेव परस्परस्य नामोर्जिtam चापभृतः शzamसुः vigorous, strong (speech); Si.16.38; ऊर्जिtam क्षाtram तेजः Ve.1.13. , Great, large, much; धनुर्विस्फारयामास तडिदूर्जितनिःस्वनम् Rām.5.48.25; Mv.2.13. , Distinguished, superior; beautiful; ˚श्रीः Śi.16.85; मकरोर्जितकेतनम् R.9.39;1,93; Māl.7.4. .3 Noble, spirited; ऊर्जितः खलु ते कामः Rām.2. 85.2. ˚आश्रyam वचः Ki.2.1. , Urjitam ind. excellently. , Urjitam .तम् Strength, might. .2 Energy. , UrjitatA y5053.078.
पूर्णता उदारता सत्या कान्तिमत्ता एकतानता ।
pUrNatA_udAratA satyA kAntimattA_ekatAnatA |
सर्व.एकता निर्भयता क्षीण,द्वित्व.विकल्पता ॥५।५३।७९॥
sarva.ekatA nirbhayatA kSINa.dvitva.vikalpatA ||5|53|79||
.
pUrNatA
Fulness
udAratA
Nobility
satyA
Truth
kAntimattA
Beauty
ekatAnatA
One.pointedness
sarva.ekatA
All.Oneness
nirbhayatA
Fearlessness
kSINa.dvitva.vikalpatA
without the idea of duality
.
*vlm.79. I find my fulness and magnanimity, my comeliness and evenness of temper; I see the unity of all things, and feel my fearlessness and want of duality, choice and option.
*m.78.80. Purity, strong self existence, charm and cordiality, truthfulness, knowledge, delight, quietude, soft speech generosity, completeness, unity of all, fearlessness, nonduality, equality, beauty, prosperity.all these are my friends.
#ekatAna.एक.तान directed to one object only, having the mind fixed on one object only, closely attentive; — ekatAna: attention fixed on one object only; harmonious tone or song (cf. <tAna>). — y6069.053 —
नित्य.उदिताः समाः स्वस्थाः सुन्दर्यः सुभग.उदयाः ।
nitya.uditA: samA: svasthA: sundarya: subhaga.udayA: |
मम एकात्म.मतेर् नित्यम् कान्ता हृदय.वल्लभाः ॥५।५३।८०॥
mama ekAtma.mater nityam kAntA hRdaya.vallabhA: ||5|53|80||
.
nitya.uditA: samA: svasthA:
ever.arisen, the same, self.situate
sundarya:
beautiful
subhaga.udayA: +
mama.ekAtma.mate: .
nityam kAntA: .
hRdaya.vallabhA: .
.
*m.78.80. Purity, strong self existence, charm and cordiality, truthfulness, knowledge, delight, quietude, soft speech generosity, completeness, unity of all, fearlessness, nonduality, equality, beauty, prosperity.all these are my friends.
*vlm.80. I find these qualities to be ever attendant on me. They are constant and faithful, easy and graceful and always propitious to me; and my unshaken attachment to them has made them as heartily beloved consorts to me.
*sv.80.84 Since at all times everything everywhere happens in every manner, in me there is no desire or aversion towards anything, whether pleasant or unpleasant. Since all delusion has come to an end, since the mind has ceased to be and all evil thoughts have vanished, I rest peacefully in my own self.
सर्वथा सर्वदा सर्वम् सर्वस्मिन् सम्भवति अतः ।
sarvathA sarvadA sarvam sarvasmin sambhavati_ata: |
सर्वम् प्रति मम क्षीणे वाञ्छ.अवाञ्छे सुख.असुखे ॥५।५३।८१॥
sarvam prati mama kSINe vAJcha.avAJche sukha.asukhe ||5|53|81||
.
everyhow
everywhen
everything
everywhere
is happening together
so
everything
when "mine" has faded
is
loving o&r loathsome pleasure o&r pain
.
sarvathA sarvadA sarvam sarvasmin
sambhavati_ata: |
sarvam prati mama kSINe vAJcha.avAJche sukha.asukhe . .
.
*sv. Since at all times everything everywhere happens in every manner, in me there is no desire or aversion towards anything, whether pleasant or unpleasant.
*vlm.81. I find myself as all and in all, at all times and in every manner; and yet I am devoid of all desire for or dislike to any one, and am equally unconcerned with whatever is pleasant or unpleasant, agreeable or disagreeable to me.
विगत.मोहतया विमनस्तया
vigata.mohatayA vi.manastayA
गत.विकल्पन.चित्ततया स्फुटम् ।
gata.vikalpana.cittatayA sphuTam |
उपरमाम्य् अहम् आत्मनि शीतले
uparamAmi_aham Atmani zItale
घन.लवः शरदि इव नभस्तले ॥५।५३।८२॥
ghana.lava: zaradi_iva nabhastale ||5|53|82||
.
with the delusive state gone
the fading manas.Mind
because of it
with its misimagining Affection gone
all clear
I go quietly inactive
in the Self, in its cool, a bit of cloud in the spacious autumn sky
.
vigata.mohata.yA vi.manasta.yA
gata.vikalpana.cittata.yA sphuTam |
uparam.Ami aham Atmani zItala.i
ghana.lava: whin the zarad.i iva nabhastala.i
.
*m.82 With all attachments gone, with no mind (of mine), with all willings destroyed, I abide in the cool state of my Self. I am like a small cloud in the autumn sky.
*vlm.82. Removed from the cloud of error and melancholy, and released from dubitation and duplicity in my thoughts, I peregrinate myself as a flimsy cloud, in the cooling atmosphere of the autumnal sky.
FM5054
DN5053
सर्ग ५.५३
sarga 5.53
उद्दालक उवाच ।
uddAlaka:_uvAca |
अपार.पर्यन्त.वपुः परमाणु.अणुर् एव च ।
apAra.paryanta.vapu: paramANu.aNu:_eva ca |
चिद् अचेत्या तद् आक्रान्तौ न शक्ता वासन.आदयः ॥५।५३।१॥
cit_acetyA tat_AkrAntau na zaktA vAsana.Adaya: ||5|53|1||
मनः शेमुष्य् अहम्कार.प्रतिबिम्बैर् जड.इन्द्रियैः ।
mana: zemuSi_ahamkAra.pratibimbai:_jaDa.indriyai: |
वासानावितताः शून्या वेतालत्रासन.उद्यताः ॥५।५३।२॥
vAsAnA.vitatA: zUnyA* vetAla.trAsana,udyatA: ||5|53|2||
तत्.कृतेभ्यो विचारेभ्यो ऽनुभूतेभ्यो ऽपि भूरिशः ।
tat.kRtebhya:_vicArebhya:_anubhUtebhya:_api bhUriza: |
भूयो अप्य् अनुभवत्य् अन्तर् अहम् हि चिद्.अलेपका ॥५।५३।३॥
bhUya:_api_anubhavati_antar aham hi cit.alepakA ||5|53|3||
स्व.दुर्भाव.उपरचिताम् देहः संसार.संस्थितिम् ।
sva.durbhAva,uparacitAm deha: saMsAra.saMsthitim |
गृह्णातु अथ त्यजतु वा अप्य् अहम् हि चिद् अलेपिका ॥५।५३।४॥
gRhNAtu_atha tyajatu vA_api_aham hi cit_alepikA ||5|53|4||
चितो न जन्म.मरणे सर्वगायाश् चितः किल ।
cita:_na janma.maraNe sarvagAyA:_cita: kila |
किम् नाम म्रियते जन्तुर् मार्यते केन वा अपि किम् ॥५।५३।५॥
kim nAma mriyate jantu:_mAryate kena vA_api kim ||5|53|5||
चितो न जीवितेन अर्थः सर्व.आत्मा सर्व.जीवितम् ।
cita:_na jIvitena_artha: sarva.AtmA sarva.jIvitam |
किम् प्राप्स्यति कदा आय्मा एषा प्रायता यदि जीवितम् ॥५।५३।६॥
kim prApsyati kadA AtmA eSA prAyatA yadi jIvitam ||5|53|6||
जीव्यते म्रियते चेति कु.विकल्पकम् आलिनी ।
jIvyate mriyate ceti ku.vikalpakam AlinI |
कलना मनसाम् एव न आत्मनो विमल.आत्मनः ॥५।५३।७॥
kalanA manasAm eva na_Atmana:_vimala.Atmana: ||5|53|7||
यो ह्य् अहम्भावताम् प्राप्तो भावाभावैः स गृह्यते ।
ya:_hi_ahambhAvatAm prApta:_bhAva.abhAvai: sa:_gRhyate |
आत्मनो न अस्त्य् अहम्भावो भावाभावाः कुतो ऽस्य ते ॥५।५३।८॥
Atmana:_na_asti_ahambhAva:_bhAva.abhAvA: kuta:_asya te ||5|53|8||
अहम्भावो मुधा मोहो मनश् च मृगतृष्णिका ।
ahambhAva: mudhA moha:_mana:_ca mRgatRSNikA |
जडः पदार्थ.सम्भारः कस्य अहम्कार.भावना ॥५।५३।९॥
jaDa: padArtha.sambhAra: kasya_ahamkAra.bhAvanA ||5|53|9||
रक्त.माम्स.मयो देहो मनो नष्टम् विचारणात् ।
rakta.mAmsa.maya:_deha:_mana:_naSTam vicAraNAt |
जडाश् चित्त.आदय: सर्वे कुतो ऽहम्भाव.भावना ॥५।५३।१०॥
jaDA:_citta.Adaya: sarve kuta:_ahambhAva.bhAvanA ||5|53|10||
आत्मंभरितया नित्यम् इन्द्रियाणि स्थितान्य् अलम् ।
Atmam.bharitayA nityam indriyANi sthitAni_alam |
पदार्थाश् च पदार्थत्वे कुतो ऽहम्भाव.भावना ॥५।५३।११॥
padArthA:_ca padArthatve kuta:_ahambhAva.bhAvanA ||5|53|11||
गुणा गुण.अर्थे वर्तन्ते प्रकृतौ प्रकृतिः स्थिता ।
guNA* guNa.Arthe vartante prakRtau prakRti: sthitA |
सदेव सति विश्रान्तम् कुतो ऽहम्भाव.भावना ॥५।५३।१२॥
sat_eva sati vizrAntam kuta:_ahambhAva.bhAvanA ||5|53|12||
सर्व.गम् सर्व.देहस्थम् सर्व.काल.मयम् महत् ।
sarvagam sarva.deha.stham sarva.kAla.mayam mahat |
केवलम् परमात्मानम् चिदात्मा एव इह संस्थितः ॥५।५३।१३॥
kevalam paramAtmAnam cit.AtmA eva iha saMsthita: ||5|53|13||
एवम् किम् आकृतिः को वा किम् आदेशः च किम्.कृतः ।
evam kim AkRti: ka:_vA kim Adeza:_ca kim.kRta: |
किम्.रूपः किम्.मयः को ऽहम् किम् गृह्णामि त्यजामि किम् ॥५।५३।१४॥
kim.rUpa: kim.maya: ka:_aham kim gRhNAmi tyajAmi kim ||5|53|14||
तेन अहम् नाम न इह अस्ति भावाभाव.उपपत्तिमान् ।
tena_aham nAma na_iha_asti bhAva.a.bhAva.upapattimAn |
अनहम्कार.रूपस्य सम्बन्धः केन मे कथम् ॥५।५३।१५॥
an.ahamkAra.rUpasya sambandha: kena me katham ||5|53|15||
असत्य् अलम् अहम्कारे सम्बन्धः कस्य केन कः ।
asati_alam aham.kAre sambandha: kasya kena ka: |
सम्बन्ध.अभाव.संसिद्धौ विलीना द्वित्व.कल्पना ॥५।५३।१६॥
sambandha.a.bhAva.saMsiddhau vilInA dvitva.kalpanA ||5|53|16||
एवम् ब्रह्म.आत्मकम् इदम् यत् किम्चित्.जगति स्थितम् ।
evam brahma.Atmakam idam yat kimcit.jagati sthitam |
सदेव अस्मि तदेव अस्मि परिशोचामि किम् मुधा ॥५।५३।१७॥
sadeva_asmi tadeva_asmi parizocAmi kim mudhA ||5|53|17||
एकस्मिन्न् एव विमले पदे सर्वगते स्थिते ।
ekasmin*eva vimale pade sarva.gate sthite |
अहम्कार.कलङ्कस्य कथम् नाम उदयः कुतः ॥५।५३।१८॥
ahamkAra.kalaGkasya katham nAma udaya: kuta: ||5|53|18||
न अस्त्य् एव हि पदार्थ.श्रीर् आत्मा एव अस्ति इह सर्वगः ।
na_asti_eva hi padArtha.zrI:_AtmA_eva_asti_iha sarvaga: |
पदार्थ.लक्ष्म्यम् सत्याम् च सम्बन्धो ऽस्ति न कस्यचित् ॥५।५३।१९॥
padArtha.lakSmyAm satyAm ca sambandha:_asti na kasya.cit ||5|53|19||
इन्द्रियैर् इन्द्रियैर् अङ्गैर् मनो मनसि वल्गति ।
indriyai:_indriyai: aGgai:_mana:_manasi valgati |
चिद् अलिप्त.वपुः केन सम्बन्धः कस्य किम् कथम् ॥५।५३।२०॥
cit_alipta.vapu: kena sambandha: kasya kim katham ||5|53|20||
उपल.अयः,शलाकानाम् सम्बन्धो न यथा मिथः ।
upala.Ayas.zalAkAnAm sambandho na yathA mitha: |
तथा एकत्र अपि दृष्टाणाम् देह.इन्द्रिय.मनश्.चिताम् ॥५।५३।२१॥
tathA_ekatra_api dRSTANAm deha.indriya.mana:.citAm ||5|53|21||
असद् अभ्युदिते व्यर्थम् अहम्कार.महाभ्रमे ।
asat_abhyudite vyartham ahamkAra.mahAbhrame |
मम इदम् इदम् अस्य इति विपर्यस्तम् इदम् जगत् ॥५।५३।२२॥
mama_idam idam asya_iti viparyastam idam jagat ||5|53|22||
अतत्त्वालोक.जाता इयम् अमहम्कार.चमत्कृतिः ।
a=tattva.Aloka.jAtA_iyam ahamkAra.camatkRti: |
तापेन हिम.लेखा इव अतत्त्वालोके विलीयते ॥५।५३।२३॥
tApena hima.lekhA_iva tattva.Aloke vilIyate ||5|53|23||
आत्मनो व्यतिरेकेण न किम्चिद् अपि विद्यते ।
Atmana:_vyatirekeNa na kiMcit_api vidyate |
सर्वम् ब्रह्म इति मे तत्त्वम् एतत् तद् भावयामि अहम् ॥५।५३।२४॥
sarvam brahma_iti me tattvam etat tat_bhAvayAmi_aham ||5|53|24||
अहम्कार.भ्रमस्य अस्य जातस्य आकाश.वर्णवत् ।
ahamkAra.bhramasya_asya jAtasya_AkAza.varNavat |
अपुनः स्मरणम् मन्ये नूनम् विस्मरणम् वरम् ॥५।५३।२५॥
apuna: smaraNam manye nUnam vismaraNam varam ||5|53|25||
स.मूलम् सम्परित्यज्य चिराय अहम्कृति.भ्रमम् ।
sa.mUlam samparityajya cirAya ahamkRti.bhramam |
तिष्ठाम्य् आत्मनि शान्तात्मा शरत् खम् शरदि इव खे ॥५।५३।२६॥
tiSThAmi_Atmani zAnta.AtmA zarat kham zaradi_iva khe ||5|53|26||
ददात्य् अनर्थ.निचयम् विस्तारयति दुष्कृतम् ।
dadAti_anartha.nicayam vistArayati duSkRtam |
विस्तारयति संतापम् अहम्भावो ऽनुसंहितः ॥५।५३।२७॥
vistArayati saMtApam ahambhAva:_anusaMhita: ||5|53|27||
स्फुरत्य् अहम्कार.घने हृद्.व्योम्नि सलिल.आत्मनि ।
sphurati_ahamkAra.ghane hRt.vyomni salila.Atmani |
विकसत्य् अभितः कायकदम्बे दोषमञ्जरी ॥५।५३।२८॥
vikasati_abhita: kAya.kadambe doSa.maJjarI ||5|53|28||
मरणम् जीवित.उपान्तम् जीवितम् मरण.अन्तगम् ।
maraNam jIvita.upAntam jIvitam maraNa.antagam |
भावो ऽभावाद् व्यवच्छिन्नः कष्टा इयम् दुःख.वेदना ॥५।५३।२९॥
bhAva:_abhAvAt_vyavacchinna: kaSTA_iyam du:kha.vedanA ||5|53|29||
इदम् लब्धमिदम् प्राप्स्यामि इत्य् आर्तिर् दाह.कारिणी ।
idam labdham idam prApsyAmi_iti_Arti:_dAha.kAriNI |
न शाम्यत्य् अर्क.रत्नानाम् ग्रीष्मे ऽग्निर् इव दुर्धियाम् ॥५।५३।३०॥
na zAmyati_arka.ratnAnAm gRISme_agni:_iva du:,dhiyAm ||5|53|30||
न अस्ति इदम् इदम् अस्ति इति चिन्ता धावत्य् अहम्कृतिम् ।
na_asti_idam idam asti_iti cintA dhAvati_aham.kRtim |
जड.आशया जडाम् अभ्र.माला शैल.आवलीम् इव ॥५।५३।३१॥
jaDa.AzayA jaDAm abhra.mAlA zaila.AvalIm iva ||5|53|31||
अहम्भावे परिक्षीणे शुष्कः संसार.पादप: ।
ahambhAve parikSINe zuSka: saMsAra.pAdapa: |
भूयः प्रयच्छत्य् अरसो न पाषाणवद् अङ्कुरम् ॥५।५३।३२॥
bhUya: prayacchati_a.raso na pASANavat_aGkuram ||5|53|32||
स्वतृष्णा.कृष्ण.भोगिन्यो देह.द्रुम.कृत.आलयाः ।
sva.tRSNA.kRSNa.bhoginya:_deha.druma.kRta.AlayA: |
क्व अपि यान्ति विचार.आत्मन्य् आगते विनता.सुते ॥५।५३।३३॥
kva_api yAnti vicAra.Atmani_Agate vinatA.sute ||5|53|33||
असद् अभ्युदिते विश्वे तज् जाते भ्रम.सन्मये ।
asad abhyudite vizve tat_jAte bhrama.sanmaye |
असन्.मय=परिस्पन्दे त्व् अहम् त्वम् च इति कः क्रमः ॥५।५३।३४॥
asan.maya=parispande tu_aham tvam ca_iti ka: krama: ||5|53|34||
इदम् जगद् उदेत्य् आदाव् अकारणम् अकारणात् ।
idam jagat_udeti_Adau_a.kAraNam akAraNAt |
यद् अकारणम् उद्भूतम् तत्.सद् इत्य् उच्यते कथम् ॥५।५३।३५॥
yat_a.kAraNam udbhUtam tat.sat,iti_ucyate katham ||5|53|35||
अपर्यन्त.पुरा.काले मृदि कुम्भ इव आकृतिः ।
aparyanta.purA.kAle mRdi kumbha* iva_AkRti: |
देहो अभवद् इदानीम् तु कथा एव अस्ति भविष्यति ॥५।५३।३६॥
deha:_abhavat_idAnIm tu kathA_eva_asti bhaviSyati ||5|53|36||
मध्य,इतर,पयो,मात्रम् कम्चित् कालम् चल.अचलम् ।
madhya.itara.paya:.mAtram kaMcit kAlam cala.acalam |
आद्यन्त.सौम्यते त्यक्त्वा वारि वीचितया यथा ॥५।५३।३७॥
Adyanta.saumyate tyaktvA vAri vIcitayA yathA ||5|53|37||
अस्मिन् क्षण.परिस्पन्दे देहे विसरण.उन्मुखे ।
asmin kSaNa.parispande dehe visaraNa.unmukhe |
तरङ्गे च निबद्ध.आस्था ये हतास् ते कु.बुद्धयः ॥५।५३।३८॥
taraGge ca nibaddha.AsthA *ye hatA:_te ku.buddhaya: ||5|53|38||
प्राक्.पुरस्ताच् च सर्वाणि सन्ति वस्तूनि न अभित: ।
prAk.purastAt_ca sarvANi santi vastUni na_abhita: |
मध्ये स्फुटत्वम् एतेषाम् का एव आस्था हत.रूपिणी ॥५।५३।३९॥
madhye sphuTatvam eteSAm kA_eva_AsthA hata.rUpiNI ||5|53|39||
चित्तम् पूर्वम् पुरस्ताच् च चिद्.देशम् शान्तम् इत्य् अपि ।
cittam pUrvam purastAt_ca cit.dezam zAntam iti_api |
सद् असद् वा ख.संलीनम् मध्ये ऽस्मिन् किम् तव उदितम् ॥५।५३।४०॥
sat_asat_vA kha.saMlInam madhye_asmin kim tava_uditam ||5|53|40||
यथा स्वप्न.विकारेषु यथा सम्भ्रम.दृष्टिषु ।
yathA svapna.vikAreSu yathA sambhrama.dRSTiSu |
यथा वा मद.लीलासु यथा नौयान.सम्भ्रमे ॥५।५३।४१॥
yathA vA mada.lIlAsu yathA nauyAna.sambhrame ||5|53|41||
यथा धातु.विकारेषु यथा च इन्द्रिय.विक्लवे ।
yathA dhAtu.vikAreSu yathA ca indriya.viklave |
यथा अति.सम्भ्रम.आनन्दे दोष.आवेश.दशासु च ॥५।५३।४२॥
yathA ati.sambhrama.Anande doSa.Aveza.dazAsu ca ||5|53|42||
दृश्यते क्षीयते च एव रूपम् सद्.असतोश् चलम् ।
dRzyate kSIyate ca_eva rUpam sat.asato:_calam |
तथा एव इयम् इह त्व् एषा काले न्यून.अतिरिक्तता ॥५।५३।४३॥
tathaiva iyam iha tu_eSA kAle nyUna.AtiriktatA ||5|53|43||
सा च त्वया कृता नित्यम् चित्त.दुःख.सुख.उदये ।
sA ca tvayA kRtA nityam citta.du:kha.sukha.udaye |
यथा वियोग.यामिन्योर् मतयोर् हन्ति रागिणम् ॥५।५३।४४॥
yathA viyoga.yAminyo: matayo:_hanti rAgiNam ||5|53|44||
मया एव इह असद्.अभ्यासाद् मिथ्या सद् इव लक्ष्यसे ।
mayA_eva_iha_asat.abhyAsAt_mithyA sat_iva lakSyase |
मृग.तृष्णा इव तेन एतत् त्वत्.कृतम् मत्.कृतम् भवेत् ॥५।५३।४५॥
mRga.tRSNA_iva tena_etat tvat.kRtam mat.kRtam bhavet ||5|53|45||
यद् इदम् किम्चिद् आभोगि तत् सर्वम् दृश्य.मण्डलम् ।
yat_idam kiMcit_Abhogi tat_sarvam dRzya.maNDalam |
अवस्त्व् इति विनिर्णाय मनो यात्य् अमनः पदम् ॥५।५३।४६॥
a.vastu_iti vinirNAya mana:_yAti_a.mana: padam ||5|53|46||
अवस्त्व् इदम् इति स्फारे रूढे मनसि निश्चये ।
a.vastu_idam iti sphAre rUDhe manasi nizcaye |
हेमन्त इव मञ्जर्यः क्षीयन्ते भोग.वासनाः ॥५।५३।४७॥
hemanta* iva maJjarya: kSIyante bhoga.vAsanA: ||5|53|47||
चित्त्वाद् दृष्ट.आत्मना नूनम् संत्यक्त.मनन.ओजसा ।
cittvAt_dRSTa.AtmanA nUnam saMtyakta.manana.ojasA |
मनसा वीतरागेण स्वयम् स्वस्थेन भूयते ॥५।५३।४८॥
manasA vItarAgeNa svayam svasthena bhUyate ||5|53|48||
परमात्मा.अनले क्षिप्तम् संवृत्त्या अवयवम् स्वयम् ।
paramAtma.Anale kSiptam saMvRttyA_avayavam svayam |
दग्ध्वा आत्मानम् अलम् चित्तम् शुद्धताम् एति शाश्वतीम् ॥५।५३।४९॥
dagdhvA_AtmAnam alam cittam zuddhatAm eti zAzvatIm ||5|53|49||
देहम् अन्यतया दृष्ट्वा त्यक्त्वा विषय.वासनाम् ।
deham anyatayA dRSTvA tyaktvA viSaya.vAsanAm |
विनाशम् उररी.कृत्य मनो जयति वीरवत् ॥५।५३।५०॥
vinAzam urarI.kRtya mana:_jayati vIravat ||5|53|50||
मनः शत्रुः शरीरस्य शरीरम् मनसः रिपुः ।
mana: zatru: zarIrasya zarIram manasa:_ripu: |
एक.अभावेन नश्येते आधार.आधेय.कार्यवत् ॥५।५३।५१॥
eka.abhAvena nazyete AdhAra.Adheya.kAryavat ||5|53|51||
राग.द्वेषवतोर् नित्यम् अन्योन्य.अतिविरुद्धयोः ।
rAga.dveSavato:_nityam anyonya.ati.viruddhayo: |
एतयोर् मूल.कोषेण विनाशः परमं सुखम् ॥५।५३।५२॥
etayo:_mUla.koSeNa vinAza: paramam sukham ||5|53|52||
एतयोर् एक.संस्थाने मृतिर् इत्य्.एव या कथा ।
etayo:_eka.saMsthAne mRti:_iti_eva yA kathA |
सा व्योम्न्य् अया स्त्रिया भुक्ता धरा इति कथया समा ॥५।५३।५३॥
sA vyomni_ayA striyA bhuktA dharA_iti kathayA samA ||5|53|53||
अकृत्रिम.विरोध.स्थौ यत्र संघटिताव् उभौ ।
akRtrima.virodha=sthau yatra saMghaTitau_ubhau |
धारा इव पतन्त्य् एव तत्र अनर्थ.परम्पराः ॥५।५३।५४॥
dhArA:_iva patanti_eva tatra_anartha.paramparA: ||5|53|54||
मिथो विरुद्ध.संसर्गे रतिम् एत्य् अधमो हि यः ।
mitha:_viruddha.saMsarge ratim eti_adhama:_hi ya: |
त्यक्तव्यः स पतद्.वाराव् अग्निर् आशा.अवलेपने ॥५।५३।५५॥
tyaktavya: sa:_patat*vArau_agni: AzA.avalepane ||5|53|55||
संकल्पेन मनः पुष्ट्वा शरीरम् बाल.यक्षवत् ।
saMkalpena mana: puSTvA zarIram bAla.yakSa.vat |
आयुर् एव अशनान्य् अस्मै स्व.दुःखानि प्रयच्छति ॥५।५३।५६॥
Ayu: eva azanAny asmai sva.du:khAni prayacchati ||5|53|56||
तैर् दुःकैस् तापितो देहो मनो हन्तुम् अथ इच्छति ।
tai:_du:kai:_tApita:_deha:_mana:_hantum atha icchati |
पुत्रो अपि हन्ति पितरम् आततायि.पदम् गतम् ॥५।५३।५७॥
putra:_api hanti pitaram AtatAyi.padam gatam ||5|53|57||
न अस्ति शत्रुः प्रकृत्या एव न.च मित्रम् कदाचन ।
na_asti zatru: prakRtyA_eva na.ca mitram kadAcana |
सुखदम् मित्रम् इत्य् उक्तम् दुःखदा: शत्रवः स्मृताः ॥५।५३।५८॥
sukha.dam mitram iti_uktam du:kha.dA: zatrava: smRtA: ||5|53|58||
देहो दुःखान्य् अनुभवन् स्व.मनो हन्तुम् इच्छति ।
deha: du:khAny anubhavan sva.mana:_hantum icchati |
देहम् मनः स्व.दुःखानाम् संकेतम् कुरुते क्षणात् ॥५।५३।५९॥
deham mana: sva.du:khAnAm saMketam kurute kSaNAt ||5|53|59||
एवम् मिथो_दुःखदयोः श्लिष्टयोः कः सुख.आगमः ।
evam mitha:_du:kha.dayo: zliSTayo: ka: sukha.Agama: |
एतयोर् देह.मनसोर् जात्या इव अति.विरुद्धयोः ॥५।५३।६०॥
etayo:_deha.manaso:_jAtyA_eva ati.viruddhayo: ||5|53|60||
मनस्येव परिक्षीणे न देहो_दुःख.भाजनम् ।
manasyeva parikSINe na deha:_du:kha.bhAjanam |
तत् क्षय.उत्कतया नित्यम् देहो ऽपि परिधावति ॥५।५३।६१॥
tat.kSaya.utkatayA nityam deha:_api pari.dhAvati ||5|53|61||
नष्ट.अनष्टम् अनर्थाय शरीरम् पदमापदाम् ।
naSTa.anaSTam anarthAya zarIram padam ApadAm |
अलब्ध.आत्म.विवेकेन मनसा सुप्रजायते ॥५।५३।६२॥
alabdha.Atma.vivekena manasA su.prajAyate ||5|53|62||
एते मनःशरीरे हि मिथः पीवरताम् गते ।
ete mana:zarIre hi mitha: pIvaratAm gate |
जड.रूपे हि वपुषा पयोद.सरसी यथा ॥५।५३।६३॥
jaDa.rUpe hi vapuSA payoda.sarasI yathA ||5|53|63||
मिथो_दुःखाय सम्पन्ने एक.रूपे द्विधा स्थिते ।
mitha:_du:khAya sampanne eka.rUpe dvidhA sthite |
व्यवहार.परे सार्धम् लोके वार्य्.अनलाव् इव ॥५।५३।६४॥
vyavahAra.pare sArdham loke vAri.analau_iva ||5|53|64||
चित्ते क्षयिणि संक्षीणे देहो ह्य् आमूलितो भवेत् ।
citte kSayiNi saMkSINe deha:_hi_AmUlita:_bhavet |
वर्धमाने तरुर् इव शत.शाख: प्रवर्तते ॥५।५३।६५॥
vardhamAne taru:_iva zata.zAkha: pravartate ||5|53|65||
क्षीयते मनसि क्षीणे देहः प्रक्षीणवासनः ।
kSIyate manasi kSINe deha: prakSINa.vAsana: |
मनो न क्षीयते क्षीणे देहे तत्क्षपयेन् मनः ॥५।५३।६६॥
mana:_na kSIyate kSINe dehe tat kSapayet_mana: ||5|53|66||
संकल्प.पादपम् तृष्णा.लतम् छित्त्वा मनो वनम् ।
saMkalpa.pAdapam tRSNA.latam chittvA mana:_vanam |
वितताम् भुवम् आसाद्य विहरामि यथासुखम् ॥५।५३।६७॥
vitatAm bhuvam AsAdya vi.harAmi yathAsukham ||5|53|67||
प्रक्षीयमाणम् एव इदम् न मनो मनसि स्थितम् ।
prakSIyamANam eva_idam na mana:_manasi sthitam |
प्रशाम्यद् वासना.जालम् प्रावृड्.अन्त इव अम्बुदः ॥५।५३।६८॥
prazAmyat_vAsanA.jAlam prAvRT.anta* iva_ambuda: ||5|53|68||
धातूनाम् संनिवेशो ऽयम् देह.नामा रिपुर् मम ।
dhAtUnAm saMniveza:_ayam deha.nAmA ripu:_mama |
प्रक्षियमाणे मनसि गलत्व् एषो ऽवतिष्ठतु ॥५।५३।६९॥
prakSiyamANe manasi galatu_eSa:_avatiSThatu ||5|53|69||
यद् अर्थम् किल भोग.श्रीर् वाञ्छते स्व.कलेवरम् ।
yat_artham kila bhoga.zrI:_vAJchate sva.kalevaram |
तन् मे न अपि न तस्य अहम् को ऽर्थः सुख.लवेन मे ॥५।५३।७०॥
tan me na_api na tasya_aham ka:_artha: sukha.lavena me ||5|53|70||
न अहम् देह इति त्व् अस्मिन् युक्तिम् आकर्णय क्रमे ।
na_aham deha* iti tu_asmin yuktim AkarNaya krame |
सर्व.अङ्गेष्व् अपि सत्स्व् एव शवः कस्मान् न वल्गति ॥५।५३।७१॥
sarva.aGgeSu_api satsu_eva zava: kasmAt_na valgati ||5|53|71||
तस्माद् देहाद् अतीतो ऽहम् नित्यो ऽनस्तमित.द्युतिः ।
tasmAt_dehAt_atIta:_aham nitya:_an.astamita.dyuti: |
यः सङ्गम् भास्वता प्राप्य वेद्मि व्योमनि भास्करम् ॥५।५३।७२॥
ya: saGgam bhAsvatA prApya vedmi vyomani bhAskaram ||5|53|72||
न अज्ञो ऽहम् न.च मे दुःखम् न अनर्थो न च दुःखिता ।
na_ajJa:_aham na.ca me du:kham na_an.artha:_na ca du:khitA |
शरीरm aस्तु भावास्तु स्थितो ऽस्मि विगतज्वरः ॥५।५३।७३॥
zarIram astu mAvAstu sthita:_asmi vigata.jvara: ||5|53|73||
यत्र आत्मा तत्र न मनो न इन्द्रियाणि न वासनाः ।
yatra_AtmA tatra na mana:_na_indriyANi na vAsanA: |
पामराः परितिष्ठन्ति निकटे न मही.भृतः ॥५।५३।७४॥
pAmarA: pari.tiSThanti nikaTe na mahI.bhRta: ||5|53|74||
पदम् तद् अनुयातो ऽस्मि केवलो ऽस्मि जयाम्य् अहम् ।
padam tat_anuyAta:_asmi kevala:_asmi jayAmi_aham |
निर्वाणो ऽस्मि निरम्शो ऽस्मि निरीहो ऽस्मि निरीप्सितः ॥५।५३।७५॥
nirvANa:_asmi niraMza:_asmi nirIha:_asmi nir.Ipsita: ||5|53|75||
इदानीम् अस्म्य् असम्बद्धो मनो देह.इन्द्रिय.आदिभिः ।
idAnIm asmi_a.sambaddha:_mana:_deha.indriya.Adibhi: |
पृथक्कृतस्य तैलस्य तिलैर् विगलनैर् इव ॥५।५३।७६॥
pRthak.kRtasya tailasya tilai:_vigalanai:_iva ||5|53|76||
स्वस्मात् पद.वराद् अस्माद् लीलया चलितस्य मे ।
svasmAt pada.varAt_asmAt_lIlayA calitasya me |
पृथक्.कृत.मतेः किम् च परिवारो ह्य् अयम् शुभः ॥५।५३।७७॥
pRthak.kRta.mate: kim ca parivAra:_hi_ayam zubha: ||5|53|77||
स्वच्छता ऊर्जितता सत्ता हृद्यता सत्यता ज्ञता ।
svacchatA_UrjitatA sattA hRdyatA satyatA jJatA |
आनिन्दिता उपशमिता सदा च मृदु.भाषिता ॥५।५३।७८॥
AninditA upazamitA sadA ca mRdu.bhASitA ||5|53|78||
पूर्णता उदारता सत्या कान्तिमत्ता एकतानता ।
pUrNatA_udAratA satyA kAntimattA_ekatAnatA |
सर्व.एकता निर्भयता क्षीण,द्वित्व.विकल्पता ॥५।५३।७९॥
sarva.ekatA nirbhayatA kSINa.dvitva.vikalpatA ||5|53|79||
नित्य.उदिताः समाः स्वस्थाः सुन्दर्यः सुभग.उदयाः ।
nitya.uditA: samA: svasthA: sundarya: subhaga.udayA: |
मम एकात्म.मतेर् नित्यम् कान्ता हृदय.वल्लभाः ॥५।५३।८०॥
mama ekAtma.mater nityam kAntA hRdaya.vallabhA: ||5|53|80||
सर्वथा सर्वदा सर्वम् सर्वस्मिन् सम्भवति अतः ।
sarvathA sarvadA sarvam sarvasmin sambhavati_ata: |
सर्वम् प्रति मम क्षीणे वाञ्छ.अवाञ्छे सुख.असुखे ॥५।५३।८१॥
sarvam prati mama kSINe vAJcha.avAJche sukha.asukhe ||5|53|81||
विगत.मोहतया विमनस्तया
vigata.mohatayA vi.manastayA
गत.विकल्पन.चित्ततया स्फुटम् ।
gata.vikalpana.cittatayA sphuTam |
उपरमाम्य् अहम् आत्मनि शीतले
uparamAmi_aham Atmani zItale
घन.लवः शरदि इव नभस्तले ॥५।५३।८२॥
ghana.lava: zaradi_iva nabhastale ||5|53|82||
||
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1-end.docx?dl=0
FM.5.53 UDDALAKA'S FURTHER ENQUIRY 2.ap24..26 .z82
oॐm
UDDALAKA the Honey.tongued continued—
अपार.पर्यन्त-वपुः परमाणु-अणुर् एव च ।
apAra.paryanta-vapu: paramANu-aNu:_eva ca |
चिद् अचेत्या तद् आक्रान्तौ न शक्ता वासन.आदयः ॥५।५३।१॥
cit_acetyA tat_AkrAntau na zaktA vAsana.Adaya: ||5|53|1||
.
a-.non-pAra.x-paryanta.x-vapus.wondrous\body.x-: -
paramANu.Superatom/Singularity-aNu.Atom\bit.x-: eva.only/indeed ca.also/and +
cit.consciousness a-.non-cetya.concept(ual)/conceivable.x-A tat.that/That AkrAnti.x-au - na.not zakta.able/competent-.x-A vAsanA.Imprint-.Adi.&c/and.so.on.s-aya:
.
अपारपर्यन्तवपुः (It is) a boundless-unlimited=body
परमाण्व्-अणुreव च and yet an atom of the primal atom.
चिdaचेत्या Consciousness is inconceivable!
तदाक्रान्तौ When overrun by That,-=
न शक्ताः वासना.आदयः not functional are VAsanAs &c.
*m.1 The objectless consciousness is vast and wide. It is also as small like an atom. Vasana:_cannot overwhelm and grip That.
*vlm.1 UDDÁLAKA continued:—The intellect is an unthinkable substance:_it extends to the limits of endless space, and is minuter than the minutest atom. It is quite aloof of all things, and inaccessible to the reach of desires, &c.
*sv.1-2 UDDALAKA continued to reflect thus: In reality, consciousness cannot be conditioned:_it is unlimited and is subtler than the subtlest atom, hence beyond the influence of mental conditioning.
#ant to bind - #anta - #paryanta: circuit, circumference (the ends of the many diameter-lines); edge, border; #-paryanta (end-comp.) "bounded by", "extending as far as"; or "adjoining, neighbouring"; #paryantam ,ind.- entirely, altogether; (end-comp.) to the end of, as far as; •• paryantAt paryantam, from one end to the other; • #paryante ,ind.- at the end, ,. at all ends; -adj.- coming to an end with, being a match for; extending in all directions.
मनः शेमुष्य् अहम्कार-प्रतिबिम्बैर् जड.इन्द्रियैः ।
mana: zemuSi_ahamkAra-pratibimbai:_jaDa.indriyai: |
वासानावितताः शून्या वेतालत्रासन.उद्यताः ॥५।५३।२॥
vAsAnA-vitatA: zUnyA* vetAla-trAsana,udyatA: ||5|53|2||
.
mana: zemuSi – Mind is disquieted =
ahamkAra-pratibimbai: - with projections of 'I'dentity =
jaDa.indriyai: - with gross senses =
vAsAnA- vitatA: - the extended vAsanA.Traces =
zUnyA: - are empty =
vetAla.x-trAsana.x-udyata.x-A:
.
*m.2 The senses are inconscient. They are the reflections of the intellect and ego of mind. Vasana:_are (really) nothing. They are like a demon trying to cause fear /dread (in mind)
*vlm.2. It is inaccessible by the mind, understanding, egoism and the gross senses; but our empty desires are as wide extended, as the shadowy forms of big and formidable demons.
*sv.1-2 UDDALAKA continued to reflect thus: In reality, consciousness cannot be conditioned:_it is unlimited and is subtler than the subtlest atom, hence beyond the influence of mental conditioning. The mind rests in the ego-sense and the reflected consciousness in the senses; and from this there arises the illusion of self-limitation of consciousness.
##zam - *zemuSI (fr. pf. p. of >zam) understanding, intellect, wisdom; resolve, purpose, intention (ifc. ). #zemuSImuS zemuSI-muS a. robbing wisdom. • FM.1.30.16 evolving?
तत्.कृतेभ्यो विचारेभ्यो ऽनुभूतेभ्यो ऽपि भूरिशः ।
tat-kRtebhya:_vicArebhya:_anubhUtebhya:_api bhUriza: |
भूयो अप्य् अनुभवत्य् अन्तर् अहम् हि चिद्.अलेपका ॥५।५३।३॥
bhUya:_api_anubhavati_antar aham hi cit.alepakA ||5|53|3||
.
tat.that/That.x-kRta.done-ebhya: vicAra.enquiry\exploration-.x-ebhya: -
anubhUta.x-ebhya: api.tho/even bhUrizas.variously/manifold -
bhUyas api anubhava.x-ti antar.within aham.I -
hi.for/since cit.consciousness.a-.x-lepaka.x-A -
.
*sv.3 When this is experienced and thought of again and again, the ego-sense and the illusion of self-limitation acquire a false validity. But, I am consciousness which is untouched by any of these.
*m.3 Whatever it (the mind) does, think and expereince in plenty, it recalls and experiences inside it. But I am untouched by it.
*vlm.3. From all my reasonings and repeated cogitations, I perceive an intelligence within myself, and I feel to be the stainless Intellect.
स्व.दुर्भाव.उपरचिताम् देहः संसार-संस्थितिम् ।
sva.durbhAva,uparacitAm deha: saMsAra-saMsthitim |
गृह्णातु अथ त्यजतु वा अप्य् अहम् हि चिद् अलेपिका ॥५।५३।४॥
gRhNAtu_atha tyajatu vA_api_aham hi cit_alepikA ||5|53|4||
.
sva.Ur.self.x-durbhAva.x-uparacita.produced/formed/effected-Am deha.body: saMsAra.Samsaara.convolution-saMsthiti.x-m + gRhNAtu.x- atha.then/next - tyajatu.x- vA.or/else api.tho/even aham.I hi.for/since cit.consciousness a-.non-lepika.greasy.x-A
.
having created its own miseries
let the Body
grasp & then abandon its established saMsAra
:
let "I" be Consciousness without fingerprints
.
*jd. the unstained Chit-Consciousness. «alepika» something that is «a-» not «-lepi-» from #lepa greasy. not so beautiful an image in English. samsAra is like the fingergrease on your touchscreen.
*m.4 I have no concern whether this body accepts or rejects the mutable world which is built by itself. It does not touch me.
*vlm.4. This body of mine which is of this world, and is the depository of my false and evil thoughts, may last or be lost without any gain or loss to me, since I am the untainted intellect.
##lip - #lepa - *lepaka, *lepikA - *alepaka.not greasy +
चितो न जन्म-मरणे सर्वगायाश् चितः किल ।
cita:_na janma-maraNe sarvagAyA:_cita: kila |
किम् नाम म्रियते जन्तुर् मार्यते केन वा अपि किम् ॥५।५३।५॥
kim nAma mriyate jantu:_mAryate kena vA_api kim ||5|53|5||
.
when there'is no birth or death of Consciousness
—which is everywhere—
exactly what dies in someone
?
what is it
?
how is it made dead
?
cit.consciousness-a:.x - na.not janma.birth-maraNa.death-e - sarvaga.omnipresent/all.going-AyA: cit.consciousness-a: kila.surely +
kim.??/what/why nAma.namely/exactly mriya.x-te jantu.x-: - mArya.x-te kena.by/with.what? - vA.or/else api.tho/even kim.??/what/why -
.
*m.5 Consciousness has neither death nor birth. It is immament in all. Then by what does a person die and why?
*vlm.5. The Intellect is free from birth and death, because there is nothing perishable in the nature of the all pervasive intellect: what then means the death of a living being, and how and by whom can it be put to death?
चितो न जीवितेन अर्थः सर्व.आत्मा सर्व.जीवितम् ।
cita: na jIvitena_artha: sarva.AtmA sarva.jIvitam |
किम् प्राप्स्यति कदा आय्मा एषा प्रायता यदि जीवितम् ॥५।५३।६॥
kim prApsyati kadA AtmA eSA prAyatA yadi jIvitam ||5|53|6||
.
cita:.of.consciousness na.not by/with jIvita.lived/life-ena_artha: - the purpose of Consciousness does not lie with something that has lived + sarva.all/every-.AtmA.self sarva.all/every-.jIvita.lived/life.-m – the All.Soul is the life of all =
kim.??/what/why prApsya.x-ti kadA.?when AtmA.self eSa:.this.here prAyata.x-A yadi.if jIvita.lived/life-m
.
सर्व.आत्मा EverySelf
सर्व-जीवितम् everything that has lived
kim प्राप्स्यति what will it get?
कदा आtmaiषा प्रायता When is this Self forthcoming
यदि जीवितम् if it is something that has lived? -6-
*AB. … prayAtA vistRtA (expanded, developed) … ||5|53|
*m.6 Consciousness has no purpose with life (only living). It is the life of all selves. Then what does it gain from life?
*vlm.6. What means the life and death of the intellect, which is the soul and life of all existence: what else can we expect of the intellect, when it is extended through and gives life to all.
*sv.4-6 …Consciousness, being infinite and all-pervading, has no birth, no death, nor is it possessed by anyone. It has nothing to gain by 'living' as a separate entity, since it is all-pervading.
जीव्यते म्रियते चेति कु.विकल्पकम् आलिनी ।
jIvyate mriyate ceti ku.vikalpakam AlinI |
कलना मनसाम् एव न आत्मनो विमल.आत्मनः ॥५।५३।७॥
kalanA manasAm eva na_Atmana:_vimala.Atmana: ||5|53|7||
.
jIvyate mriyate ca iti
and so it lives and dies / if it lives it also dies
ku.x-vikalpaka.x-mAl.x-inI +
kalanA manasAm eva
only Mind imagining
na.not AtmA.self-na: -
vimala.pure/clear/spotless-AtmA.self-na:
of the immaculate Self
.
*m.7 'This is living, this is dying' all such are mere fabrications and wrong imaginations of the mind. Self is pure.
*sv.7-8 Birth and death are mental concepts: they have nothing to do with the self...
*vlm.7. Life and death belong to the optative and imaginative powers of the mind, and do not appertain to the pure soul; (which is never perturbed by volition or imagination).
यो ह्य् अहम्भावताम् प्राप्तो भावाभावैः स गृह्यते ।
ya:_hi_ahambhAvatAm prApta:_bhAva-abhAvai: sa:_gRhyate |
आत्मनो न अस्त्य् अहम्भावो भावाभावाः कुतो ऽस्य ते ॥५।५३।८॥
Atmana:_na_asti_ahambhAva:_bhAva-abhAvA: kuta:_asya te ||5|53|8||
.
whoever so has got the sense of "I".feeling
is gripped by presences & absences
:
of the Self there is not an "I"-state
so where do his states and non-states come from?
.
ya:.who/what -m.- hi.for/since the state of ahambhAva."I"sense.tAm prApta.having.got: - bhAva: - sense.of.becoming/feeling-a-.non-bhAva: - sense.of.becoming/feeling-i: - sa:.he/it gRhya.x-te + AtmA.self-na: na.not asti.is/exists ahambhAva."I"sense:- bhAva: - sense.of.becoming/feeling-a-.non-bhAva: - sense.of.becoming/feeling-i: kutas.?whence asya.his/its @ te.you/they
.
*m.8 Whatever occured or is gained due to the sense of 'I' is subject to phases of existence and non existence. Self is free from ego. How can then such existence and nonexistence arise?
*vlm.8. That which has the sense of its egoism has also the knowledge of its existence and inexistence; (and that is the mind); but the soul which is devoid of its egoism can have no sense of its birth or death: (since it is always existent of itself).
##bhu - *bhava: - becoming, being • into existence, birth, birthplace, origin (often a. --- born of, sprung from, being in); becoming (---); being, existence, world; means of existence, wealth, prosperity; N. of a god
##bhu - *bhAva: - sense.of.becoming/feeling • being (often ---); passing or change into (loc. or --); occurrence, appearance, existence, duration; state, condition; conduct, behaviour; nature, character, temper, disposition; sentiment, feeling (rh.); supposition, conjecture, meaning, sense; the abstract idea of a verb (g.); affection, inclination; heart, soul, mind; a being, thing, creature; a clever man, in respectful address = honourable sir (d.).
अहम्भावो मुधा मोहो मनश् च मृगतृष्णिका ।
ahambhAva: mudhA moha:_mana:_ca mRgatRSNikA |
जडः पदार्थ-सम्भारः कस्य अहम्कार-भावना ॥५।५३।९॥
jaDa: padArtha-sambhAra: kasya_ahamkAra-bhAvanA ||5|53|9||
.
ahambhAva."I"sense.: mudhA. moha.delusion-: manas.Mind ca.also/and mRgatRSNa.Deerthirst.mirage.-ikA.ish + jaDa.inert-: padArtha.thing\meaning-sambhAra.materials/possession-: kasya.of.what/whose - ahamkAra."I"dentity- -bhAvanA.feeling
.
the "I".feeling is a foolish delusion
for Mind is a mirage
and all the multitude of things are quite
lifeless
so
whose is this "I"-feeling
?
*m.9 ... All matter is dull and inconscient...
*sv. ... the objects of the world are inert substances...
*vlm. ... the visible objects are all gross bodies ...
ahambhAva."I"sense.: mudhA. moha.delusion-: manas.Mind ca.also/and mRgatRSNa.Deerthirst.mirage.-ikA.ish + jaDa.inert-: padArtha.thing\meaning-sambhAra.materials/possession-: kasya.of.what/whose - ahamkAra."I"dentity- -bhAvanA.feeling
रक्त.माम्स.मयो देहो मनो नष्टम् विचारणात् ।
rakta.mAmsa.maya:_deha:_mana:_naSTam vicAraNAt |
जडाश् चित्त.आदय: सर्वे कुतो ऽहम्भाव-भावना ॥५।५३।१०॥
jaDA:_citta.Adaya: sarve kuta:_ahambhAva-bhAvanA ||5|53|10||
.
the body is a construct, made
of blood and meat; the Mind's destroyed
after enquiry; Affection
and the like are become inert:--
whence is this feeling of "I-am"?
rakta-mAMsa=maya: deha: - blood-meat=made - a mess of bloody meat is the body, =
mana: naSTam vicAraNAt - Mind (being) destroyed through the act of Enquiry =
jaDA: citta.Adaya: sarve - stilled are all the affective processes.
kuta:_ahambhAva-bhAvanA - where does this imagined "I"feeling come from?
*m.10 Body is full of blood and flesh. Mind gets annihilated by (proper) inquiry. Sense mind and such are stupid. Where is the scope for ego?
*sv.10-13 The body is an aggregate of flesh, blood, etc., the mind vanishes on enquiry into its nature, self-limitation of consciousness and such other concepts are insentient (non-sense) — what is the ego? The senses exist and are engaged in self-satisfying activity all the time; the substances of the world are the substances of the world — where is the ego?
*vlm.10. The body is composed of flesh and blood, and the mind is considered as a nullity of itself; the heart and the members are all dull objects, what then is it that contains the ego?
आत्मंभरितया नित्यम् इन्द्रियाणि स्थितान्य् अलम् ।
Atmam.bharitayA nityam indriyANi sthitAni_alam |
पदार्थाश् च पदार्थत्वे कुतो ऽहम्भाव-भावना ॥५।५३।११॥
padArthA:_ca padArthatve kuta:_ahambhAva-bhAvanA ||5|53|11||
.
AtmaMbhari.x-tayA nityam.always/ever indriya.x.s-ANi sthita.situate/set/seated.s.‑Ani alam.enuf/rather + padArtha.thing\meaning-A: ca.also/and padArtha.thing\meaning-tva-e - in objectivity - kutas.?whence - ahambhAva."I"sense-bhAvanA.feeling
.
when
always being filled with self
the senses exist well enough
&
things are in the state of things
where
does this feeling "I" come.from
?
Atmam.bharitayA nityam -
indriyANi sthitAni_alam -
padArthA:_ca padArthatve -
kuta:_ahambhAva-bhAvanA - x
*m.11 Senses are engaged with themselves. Matter is occupied with itself. Where is this feeling of ego?
*vlm.11. The sense organs are all employed in their respective functions to support the body. All external bodies remain as mere bodies. So to what do you apply the term ego?
*sv.10-13 … The senses exist and are engaged in self-satisfying activity all the time; the substances of the world are the substances of the world — where is the ego? Nature is nature and its qualities interact on one another (like the sight and light, hearing and sound, etc.); and what is rests in itself — where is the ego?
गुणा गुण.अर्थे वर्तन्ते प्रकृतौ प्रकृतिः स्थिता ।
guNA* guNa.Arthe vartante prakRtau prakRti: sthitA |
सदेव सति विश्रान्तम् कुतो ऽहम्भाव-भावना ॥५।५३।१२॥
sat_eva sati vizrAntam kuta:_ahambhAva-bhAvanA ||5|53|12||
.
guNA: guNArthe vartante
when qualities work.out their purposes
prakRtau prakRti: sthitA
it is prakRti set in prakRti
being.So likewise when being.So
is at rest so
where does this "I"feeling come-from
?
guNA* guNa.Arthe vartante prakRtau prakRti: sthitA |
sat_eva / sadA_iva
x
sati vizrAntam kuta:_ahambhAva-bhAvanA |
guNA: guNArthe vartante - when a quality is working.out at the purposes of the quality its own = prakRtau prakRti: sthitA - it is prakRti set in prakRti = sad eva sati vizrAntam - mere reality being in repose = kuta:_ahambhAva-bhAvanA -
*vlm.12. The properties of things continue as properties, and the substances always remain as substances; the entity of brahma is quite calm and quiet, what then is the ego among them?
*m.12 Qualities work for themselves. Nature abides in itself. Pure existence reposes in it self. Then where is this 'I' ness?
*sv.10-13 … The senses exist and are engaged in self-satisfying activity all the time; the substances of the world are the substances of the world — where is the ego? Nature is nature and its qualities interact on one another (like the sight and light, hearing and sound, etc.); and what is rests in itself — where is the ego?
##kR - *kRti - *prakRti –f.- MW "making or placing before or at first", the original or natural form or condition of anything, original or primary substance (opp. to #vikRti q.v.), MBh.&c ,. the primal Stillness, opp. to #vikRti Activity. origin , extraction, mRcch.; nature, character, constitution, temper, disposition, mbh. &c.
##kR - *kRti - *vikRti –f.- change, alteration (of body or mind ; acc. with #>gam, #>yA , #>vraj, or #prapad, to undergo a change, be changed), MBh.&c.; perturbation, emotion, kathAs.&c.; hostility, defection paJcat.; an apparition , phantom , spectre, kathAs.; any production (ifc. anything made of), MBh.&c; • (in #sAMkhya) #vikAra; (in gram.) a derivative, nir.; formation , growth , development ait-br.
*jd. – guNA: guNArthe vartante - when a quality is working.out at the purposes of the quality its own = prakRtau prakRti: sthitA - it is prakRti set in prakRti = sad eva sati vizrAntam - mere reality being in repose = kuta:_ahambhAva-bhAvanA - where does this "I"feeling come-from?
सर्व.गम् सर्व.देहस्थम् सर्व.काल-मयम् महत् ।
sarvagam sarva.deha-stham sarva.kAla-mayam mahat |
केवलम् परमात्मानम् चिदात्मा एव इह संस्थितः ॥५।५३।१३॥
kevalam paramAtmAnam cit.AtmA eva iha saMsthita: ||5|53|13||
.
sarvaga.omnipresent/all.going-m sarva.all/every-deha.body-stha.standing/set‑m sarva.all/every-.kAla.time-maya.made-m mahat.great + kevalam.entirely of the paramAtma.Highest.Self.s-Anam cidAtmA.conscious.self - eva.only/indeed iha.here/in.this.world saMsthita.standing/depending.on-:
.
it happens everywhere
it is seated in everybody
it is a construct of everywhen
:
the Fullness, the Absolute Self established here as a Conscious.self,
the consciousness that is the Self
.
*m.13 The Transcendent is immanent in all, in all bodies. It is all of Time. The Absolute, Paramatma abides in Consciousness self.
*vlm.13. There is only one Being which is all pervading and subsisting in all bodies; it exists at all times and is immensity in itself. It is only the Supreme Spirit that is the intelligent soul of all.
sarvaga.omnipresent/all.going-m sarva.all/every-deha.body-stha.standing/set‑m sarva.all/every-.kAla.time-maya.made-m mahat.great + kevalam.entirely of the paramAtma.Highest.Self.s-Anam cidAtmA.conscious.self - eva.only/indeed iha.here/in.this.world saMsthita.standing/depending.on-:
एवम् किम् आकृतिः को वा किम् आदेशः च किम्.कृतः ।
evam kim AkRti: ka:_vA kim Adeza:_ca kim.kRta: |
किम्.रूपः किम्.मयः को ऽहम् किम् गृह्णामि त्यजामि किम् ॥५।५३।१४॥
kim.rUpa: kim.maya: ka:_aham kim gRhNAmi tyajAmi kim ||5|53|14||
.
evam.so/this.way kim.??/what/why AkRti.shape/form-: - ka:.who?/what? vA.or/else kim.??/what/why Adeza.x-: ca.also/and - kim.??/what/why - kRta.done-: + kim.??/what/why rUpa.form-: - kim.??/what/why-maya.made-: ka:.who?/what? aham.I - kim.??/what/why gRhNA.x-mi - tyajAmi.I.abandon- kim.??/what/why
.
*m.4 Then what is form? Whose is it? who made that? What is 'I' ness? What can I accept and what can I reject and why?
*vlm.14. Now tell me which of these is the ego, what is it and what its form; what is its genus and what are its attributes; what is its appearance and of what ingredients it is composed. What am I and what shall I take it to be, and what reject as not itself?
evam.so/this.way kim.??/what/why AkRti.shape/form-: - ka:.who?/what? vA.or/else kim.??/what/why Adeza.x-: ca.also/and - kim.??/what/why - kRta.done-: + kim.??/what/why rUpa.form-: - kim.??/what/why-maya.made-: ka:.who?/what? aham.I - kim.??/what/why gRhNA.x-mi - tyajAmi.I.abandon- kim.??/what/why
तेन अहम् नाम न इह अस्ति भावाभाव.उपपत्तिमान् ।
tena_aham nAma na_iha_asti bhAva-a.bhAva-upapattimAn |
अनहम्कार-रूपस्य सम्बन्धः केन मे कथम् ॥५।५३।१५॥
an.ahamkAra-rUpasya sambandha: kena me katham ||5|53|15||
.
tena.thereby/therewith - aham.I nAma.namely/exactly - na.not iha.here/in.this.world asti.is/exists - bhAva: - sense.of.becoming/feeling-a-.non-.bhAva: - sense.of.becoming/feeling-upapatti.happening.fitly-mAn -
of an-.non.ahamkAra."I"dentity-rUpa.form-sya - of non-"I"dentity=form =
sambandha.connexion/relationship-: kena.by/with.what? me.@ me katham.?how
.
*vlm.15. Hence there is nothing here, which may be called the ego either as an entity or nonentity; and there is nothing anywhere, to which the ego may bear any relation or any resemblance whatever.
*m.15-16. When there is neither form nor anything else, who is that who has the feelings of having and not having? Where then can be relationship between me and such which are not 'I'? ...
*sv.15 There is thus nothing which can be called 'I' and which undergoes being and non-being: when there is no ego-sense in truth, how can that ego-sense be related, and to whom?
tena.thereby/therewith - aham.I nAma.namely/exactly - na.not iha.here/in.this.world asti.is/exists - bhAva: - sense.of.becoming/feeling-a-.non-.bhAva: - sense.of.becoming/feeling-upapatti.happening.fitly-mAn -
of an-.non.ahamkAra."I"dentity-rUpa.form-sya - of non-"I"dentity=form = sambandha.connexion/relationship-: kena.by/with.what? me.@ me katham.?how
असत्य् अलम् अहम्कारे सम्बन्धः कस्य केन कः ।
asati_alam aham.kAre sambandha: kasya kena ka: |
सम्बन्ध.अभाव-संसिद्धौ विलीना द्वित्व-कल्पना ॥५।५३।१६॥
sambandha-a.bhAva-saMsiddhau vilInA dvitva-kalpanA ||5|53|16||
.
when the "I"dentity is just
not.So,
what is Attachment?
Whose is it?
Why?
When the absence of Attachment is assumed,
the thought of Duality disappears.
asati alam aham.kAre When the "I"dentity is just not.So
sambandha: kasya kena ka: what's the saM.bandha Con.nexion/Attachment? whose? why? --
sambandha.AbhAva-saMsiddhau when absence of Attachment is established/assumed
vilInA dvitva-kalpanA the imagined Duality disappears.
*sv.16 When thus it is realised that there is no relationship at all, then the false notion of duality vanishes.
*m.15-16. When there is neither form nor anything else, who is that who has the feelings of having and not having? Where then can be relationship between me and such which are not 'I'? When 'I' ness is unreal, there can be no feeling of duality.
*vlm.16. Therefore egoism being a perfect non-entity, it has no relation to anything at all; and this irrelation of it with all things being proved, its fiction as a duality (beside the unity of God), goes to nothing whatever.
एवम् ब्रह्म.आत्मकम् इदम् यत् किम्चित्-जगति स्थितम् ।
evam brahma.Atmakam idam yat kimcit-jagati sthitam |
सदेव अस्मि तदेव अस्मि परिशोचामि किम् मुधा ॥५।५३।१७॥
sadeva_asmi tadeva_asmi parizocAmi kim mudhA ||5|53|17||
.
evam.so/this.way brahmAtma.Brahmic.self-ity-ka-m idam.this.there yat.what kimcit.anything/whatever in the jagat.going\world-i sthita.situate/set/seated-m + sat.Being.So eva.only/indeed // sadA.always iva.like/as.if -
asmi.I.am - tat.that/That eva.only/indeed // tadA.then iva.like/as.if
asmi.I.am parizoc.grieving.about-Ami.I kim.??/what/why mudhA
.
anything wheresoever in this world is
a Selfling
a bit of the brahman Immensity
:
I'm what.is.So, I'm That also, so what is there to complain-about
?
*vlm.17. Thus every thing in the world being full of the spirit of God, I am no other than that reality, and it is in vain that I think myself as otherwise, and sorrow for it.
evam.so/this.way brahmAtma.Brahmic.self-ity-ka-m idam.this.there yat.what kimcit.anything/whatever in the jagat.going\world-i sthita.situate/set/seated-m + sat.Being.So eva.only/indeed // sadA.always iva.like/as.if - asmi.I.am - tat.that/That eva.only/indeed // tadA.then iva.like/as.if
asmi.I.am parizoc.grieving.about-Ami.I kim.??/what/why mudhA
एकस्मिन्न् एव विमले पदे सर्वगते स्थिते ।
ekasmin*eva vimale pade sarva.gate sthite |
अहम्कार-कलङ्कस्य कथम् नाम उदयः कुतः ॥५।५३।१८॥
ahamkAra-kalaGkasya katham nAma udaya: kuta: ||5|53|18||
.
there is this one pure stainless state
that's omnipresent everywhere. But there's a stain, and it is this
"I". Where does it come from? and how?
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