fm5018 2.fb21..23 LIVING.FREE .z65

17 views

Skip to first unread message

jivadas

unread,

Feb 23, 2017, 9:10:03 PM2/23/17

to yoga vasishtha

fm5018 2.fb21..23 LIVING.FREE .z65

work in progress .v17

work in progress .v15,16

latest update:

https://www.dropbox.com/s/1j5pw5o59i6t38a/fm5018%202.fb21..23%20LIVING.FREE%20.z65.docx?dl=0

jd:

in The Freedom Method I translate

mokSha and related words as

Freedom

rather than the more common

"Liberation"

so the jIvan.mukta is a person

Living.Free

Liberation is what vasiShtha does

Freedom is what you get

alone

"ze" & "hir"

these sexless pronouns may be read "he" o&r "she"

at the wish of the reader

the related possessive hir likewise is "his" or "her"

hir (not hR or hIr)

Oॐm

about

How To

LIVE FREE

vasiSTha said

—

युक्त-आशयानाम् महता-महतानाम् कु.दृष्टिभि: ।

yukta-AzayAnAm mahatA-mahatAnAm ku.dRSTibhi: |

स्वभाव:_अयम् महाबाहो लीलया चरताम् इह ॥५।१८॥१॥

svabhAva:_ayam mahAbAho lIlayA caratAm iha ||5|18||1||

of the yogic kha*spaces

of the Greatness of the Great

thru delusive Visions

their nature, Master.Archer, is

—THIS—

their playful journeying

here

...

* kha is the space U occupy right now

it is su.kha Good.space o&r du:kha Bad.space

*AB. yukta-AzayAnAm samAhita-manasAm (samAdhi.Minds)

~m. O mighty-armed rAma, great people who are united in their hearts with the Ultimate, move in this world with a sense of spirit as their very nature.

~vlm. I will now relate to you, O Ráma! the nature of those great men, who conduct themselves in this world, with their desires under their subjection, and whose minds are not blemished by evil inclinations.

~va. O mighty rAma, wise men with absorbed mind, by nature untouched by duality, with desires and anger unknown to them, move in this world playfully.

विहरन्*न्_अपि सम्सारे जीवन्मुक्तमना मुनि: ।

viharan*_api samsAre jIvanmukta-manA muni: |

आदि-मध्य-अन्त-विरसा विहसेत्_जागती:_गती: ॥५।१८॥२॥

Adi-madhya-anta-virasA vihaset_jAgatI:_gatI: ||2||

playfully

appearing in the saMsAra.Convolution

is a Living.Free-Mind

muni.Quiet

from first to last & in.between absorbed

ze laughs at the way of the world

~m.2 A 'Jivanmukta', even though moving in this world, laughs (within himself) at the sapless existence of this world. This world is uninteresting at the beginning, middle and end.

~vlm.2. The sage whose mind is freed in his life-time, conducts himself unconcerned in this world; he smiles secure at its occurrences, and is regardless of the first, last and middle stages of his life: (namely; the pains of his birth and death, and the whole course of his life).

~sv. The liberated sage who is disinterested in the events of the past, present and future looks at the state of the world with amusement.

~va. The liberated sage, while living in this world, does not desire anything in the past, present or future; he smiles at the world affairs.

सर्व.प्रकृत=कार्य-स्थो मध्य.स्था: सर्व.दृष्टिषु ।

sarva.prakRta=kArya-stho madhya.sthA: sarva.dRSTiSu |

ध्येयम् तम् वासनात्यागम् अवलम्ब्य व्यवस्थित: ॥५।१८॥३॥

dhyeyam tam vAsanAtyAgam avalambya vyavasthita: ||03||

ze follows common practices

in.between in all.views

dhyeyam

tam vAsanA-tyAgam

that abandonment of vAsanAs

avalambya

vyavasthita: xx

~vwv.2340. He is one engaged in all duties on hand and neutral in all (his) views. He is settled, resorting to the renunciation of desires relating to objects to tbe thought of (or objects imagined by the mind).

#sarvaprakRtakAryastha

#dRSTi

#dhyeya

#vAsanAtyAga

#avalambya

#vyavasthita

~m.3 Engaging himself in the works that come to him naturally he is neutral and equal in all his perceptions. He renounces all the goals and abides in this world.

~vlm.3. He is attentive to his present business, and unmindful of every other object about him; he is devoid of cares and desires, and his thought is of his internal cogitations only.

~va.3. He is engaged in all actions which come naturally, staying in the middle of all extremes; he firmly follows his goal of discarding desires and limitations.
~sv. 3-4 Constantly engaged in appropriate action, established in the happy medium between two extreme and opposite points of view, he dwells unremittingly, rejecting every form of conditioning or intention.

सर्वत्र विगत-उद्वेग: सर्व.अर्थ-परिपोषक: ।

sarvatra vigata-udvega: sarva.artha-paripoSaka: |

विवेक-उद्द्योत-दृष्ट-आत्मा प्रबोध-उपवन-स्थिति: ॥४॥

viveka-uddyota-dRSTa-AtmA prabodha-upavana-sthiti: ||04||

sarvatra

everywhere

vigata-udvega:

troubles gone.away

sarva.artha-paripoSaka:

everything coming.out all.right

viveka.uddyota-dRSTa=AtmA

Discernment.flashing-sight=self

prabodha-upavana-sthiti:

Realization-garden=state.

#puS -> #paripuS -> #paripoSa -m.- full growth or development.

~vwv.2341. He is devoid of agitation (or anxiety) everywhere and is a promoter of the wishes (or interests) of all. He is one by whom the Self has been seen by the light of discrimination. He is one staying in the garden of Enlightenment.

~m.4 A Jivanmukta is free from anguish and excitement in all contexts and conditions. He cherishes and nourishes all (accepted) purposes of a being. His perceptions are embellished by discriminatory intelligence. He is stationed in the garden of enlightenment.

~vlm.4. He is free from anxiety in all places, who tolerates whatever he happens to meet with; he sees the light of reason in his soul, and walks in the romantic groves of his musings.

~va.4. In all conditions he is not subject to worries and agitations, he does not reject any opinion, in himself he shines with the light of discrimination, and stays in the garden of awakening.

सर्व.अतीत=पद+आलम्बी पूर्ण*इन्दु-शिशिर=आशय: ।

sarva.atIta=pada+AlambI pUrNa*indu-zizira=Azaya: |

न उद्वेगी न-च तुष्टात्मा सम्सारे न अवसीदति ॥५।१८॥५॥

na udvegI na-ca tuSTAtmA samsAre na avasIdati ||05||

there's a transcendent state

one who rests there beneath the cool full

moon

neither anxious nor satisfied

ze does not suffer from the heat of the saMsAra.Convolution

~vlm.5. He rests in that transcendental bliss, with prospects as bright as the cooling beams of the full-moon, who is neither elated nor depressed in any state of his life, nor droops down under any circumstance.

~m.5 He seeks asylum in that Supreme state. His heart is cool like a moon beam. He is neither excited nor contented. And so he does not suffer any sorrow.

~sv.5 He rests in the supreme state of plenitude; hence he is not agitated or excited by the events of this world.

sarva.atIta=pada+AlambI a: all.surpassing-state=AlambI pUrNa*indu-zizira=Azaya a: full.moon-zizira=Azaya + na udvegI na-ca tuSTAtmA - x = samsAre na avasIdati - not sinking in the saMsAra.Convolution. सर्व-अतीत=पद+आलम्बी अल्ल्-बेयोन्द्=स्तते+रेस्तिन्ग् One who rests in the all-transcending state, = पूर्णँइन्दु-शिशिर=आशयः full*moon-cool=abode a place of coolness like the full moon, = न उद्वेगी is not anxious = न-च तुष्ट-आत्मा nor is ze content = संसारे न_अवसीदति not suffering from saMsAra. -5-

सर्व.शत्रुषु मध्य-स्थ: दया-दाक्षिण्य-सम्युत: ।

प्राप्त-कर्म=कर: अग्र्याणाम् सम्सारे न_अवसीदति ॥५।१८॥६॥

sarva.zatruSu madhya-stha: dayA-dAkSiNya-samyuta: |

prApta-karma=kara: agryANAm samsAre na_avasIdati ||06||

sarva.zatruSu madhya-stha:

seated amid all hir enemies

dayA-dAkSiNya-samyuta:

ze is both gallant and merciful=

prApta-karma=kara: -

dispenser of duty to hir elders

agryANAm

संसारे न_अवसीदति

not suffering from saMsAra.

अङ्ग #aGg -> #agrya- - foremost, topmost, principal, best • proficient, well versed in (with tasmin) • intent, closely attentive • - -m.- an elder or eldest brother • -A f. = <tri-phalA> q.v. • - agryam -n.- roof.

#*t #>day -> #dayA Compassion, mercy; generosity. •-• dayA-dAkSiNya-saMyuta y5018.006- VLm reads: "Whose generosity and manliness do not abandon him"; SV: "endowed with compassion and consideration"; VWV: "endowed with compassion and politeness". "Generosity" is the earlier sense of _dayA. >day refers to royal gift-giving. mBh. has the sense of compassion.

#* -> #dakSiNya * belonging to or worthy of a sacrificial fee L. ; -n.- dexterity, skill, officiousness, gallantry, kindness, consideration, piety (with loc. gen. or ifc.) Hariv. K. &c. ; the ritual of the right hand Sa1ktas L. ; N. of a Tantra.

#yu -> #samyu -> #saMyuta sam-yuta "con-junct", joined or bound together, tied, fettered • put together, joined or connected with (tena with and without saha, or comp.) • increased by, added to (tena or comp.) • (end-comp.) being together with • consisting of. containing (tena or comp.) • (end-comp.) relating to, implying (praISya-s-, 'implying service').

~vwv.2325/6-y5074.061. He is neutral (or unconcerned) among all enemies and is endowed with compassion and politeness. The One who knows his natural state is not pulled helplessly by love and hate.

~m.6 He is neutral to even enemies and is full of compassion. This world will not break or destroy such people who are in front to do the works that come to them.

~vlm.6. Whose generosity and manliness do not abandon him, even when he is beset by his bitterest enemies; and who is observant of his duties to his superiors, such a man is not crest-fallen in this world.

~va.6. Even among all enemies he remains neutral and stays generous and considerate; among all actions which come naturally his way, he is not touched by this changing world.
~sv.6-7 In all hostilities he is in the neutral position; yet endowed with compassion and consideration for all, he remains unaffected by the world-appearance.

न_अभिनन्दति न द्वेष्टि न शोचति न काङ्क्षति ।

na_abhinandati na dveSTi na zocati na kAGkSati |

मौन.स्थ: प्रकृत-अस्तम्भी सम्सारे न_अवसीदति ॥५।१८॥७॥

mauna.stha: prakRta-astambhI samsAre na_avasIdati ||7||

not approving nor opposing

not regretting nor wanting

settled in mauna.Quiet

a state without support of word or deed

not suffering from saMsAra

* prakRta-astambhI - unsupported by discussion by accomplishment [m: goes about the works that come to him naturally; VLM: pursues his own business; VA: does what should be done; SV: he remains unaffected;–and see CGl #prakRta for the many possible readings of this zloka: the meaning of #pra>kR will determine the translation of the verbs.]

#kR -> #prakR -> #prakRta * प्रकृत p. p. Accomplished, completed [fully done]; • Commenced, begun [pre-done]. • Appointed, charged [per-done, as by the EarthLord]. • Genuine, real [surely-done, the nature of #prakRti]. • Forming the subject of discussion [pre-done], the subject in hand (often used in works on #alamkAra for #upameya उपमेय) संभावनमथोत्प्रेक्षा sambhAvanam atha_utprekSA prakRtasya samena yat प्रकृतस्य समेन यत् K. P.1. • Original. prakRtam -तम् The original subject, the matter or subject in hand; <yAtu, kim anena, prakRtam eva anusarAmaH> यातु, किमनेन, प्रकृतमेव अनुसरामः 'come to the point'. •-• Comp. pr.-artha -अर्थ a. having the original sense; true, real. (-र्थः) the original sense. —(end-comp.) made or consisting of (<#tatprakRta); commenced, begun; under discussion or in question; (in rhet.) = <upameya>; genuine, real; -n.- something begun; original subject, present case; #prakRtatA the being begun or in process of execution; #prakRtatva-m the being the subject of discussion; the being offended; -tArtha a. having the original sense; real, true; -tokta a. being spoken of as the original subject of discussion.— y2004.xxx.

#nand to rejoice -> #abhinand to please, RV; rejoice*about, be pleased; to praise, approve (often, with <na>, "to refuse". mW •-• na_abhinandati na dveSTi na zocati na kAGkSati | mauna*stha: ... y5018.007, Settled in Silence, ze does not approve nor oppose, regret nor hope ...

#kam* #kAGkS to wish, desire, hope. •-• na_abhinandati na dveSTi na zocati na kAGkSati | mauna*stha: ... y5018.007, Settled in Silence, ze does not approve nor oppose, regret nor hope ...

jd#stabh* #>stambh -> #stambhin -adj.- supporting (like a pillar). –f.- = the earth, one of the 5 #dhAranA-s corresponding to the elements.

~m.7 He neither rejoices nor grieves. He neither hates nor desires. Silently he goes about the works that come to him naturally. This world will not fatigue him.

~vlm.7. Who neither rejoices nor laments at his lot, nor envies nor hankers after the fortune of another; but pursues his own business in quiet silence, is the man that is never down-cast in this world.

~va.7. He is never overjoyed nor depressed, he does not desire nor envy; he silently does what should be done and the world does not blemish him.
~sv.6-7 In all hostilities he is in the neutral position; yet endowed with compassion and consideration for all, he remains unaffected by the world-appearance.

पृष्ट: सन्_प्रकृतम् वक्ति न पृष्ट: स्थाणु*वत्_स्थित: ।

pRSTa: san_prakRtam vakti na pRSTa: sthANu*vat_sthita: |

ईहित-अनीहितै:_मुक्त: सम्सारे न_अवसीदति ॥५।१८॥८॥

Ihita-anIhitai:_mukta: samsAre na_avasIdati ||08||

when ze's asked, ze answers,

and when ze's not asked

as a pillar.post

free from wishes and aversions, not suffering from saMsAra

#Ih to seek, try -> #Ihita-m the thing sought; the desire, wish, effort, Hit. &c

~va.8. When questioned, he replies naturally and truthfully, if not asked, he remains silent. He is free from desirables and non-desirables and this changing world cannot touch him.
~m.8 When questioned he gives a proper, right reply. If not questioned, he remains silent. He is liberated from desires and goals. The world will not exhaust him.

~vlm.8. Who, when asked, says what he is doing, but unasked remains as a dead block; and is freed from desire and disgust; he is never depressed in his heart and mind.

(The Urdu poet expresses this sort of unconcern, more beautifully, when he says:–

Should one ask you of aught,

look to his face and reply him not.

Koi kuch'h puchhe to munh dekh kar chup rahjana &c.

And who so understands the hearts of men, is never sick at his heart).

~sv.8 If he is spoken to, he answers simply and suitably; if not spoken to, he is silent; he seeks nothing and ze hates nothing.

सर्वस्य अभिमतम् वक्ता च उदित: पेशल-उक्तिमान् । आशय-ज्ञश्_च भूतानाम् सम्सारे न अवसीदति ॥५।१८॥९॥

sarvasya abhimatam vaktA ca udita: pezala-uktimAn | Azaya-jJa:_ca bhUtAnAm samsAre na avasIdati ||09||

and with hir words ze gives pleasure to all

speaking in a gentle voice

and ze knows the hearts of people

not suffering from saMsAra

#zI -> #AzI -> #Azaya: - abode; shelter; the seat of feelings and thoughts, the mind, heart, soul Ya1jn5. R. Katha1s. &c.; thought, meaning, intention Prab. Katha1s. Pan5cat.; disposition of mind, mode of thinking; (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 of merit or demerit, until they ripen in the individual soul's own experience into rank, years, and enjoyment'' (Cowell's translation of Sarvad. 168, 16 ff.)

~m.9 He talks what is good and in a pleasing manner. He is soft spoken. He knows the minds and hearts of people. The world will never exhaust him.

~vlm.9. He speaks agreeably to every one, and utters gently what he is required to say; he is never put out of countenance, who understands the intentions of others. (Speaking agreeably or his questioners means what pleases every body, be it good or bad for him as it is said in Chanakya's excerpta: Because says Bharaví: 'It is rare to have a useful saying, which is delectable also at the same time."

~sv.9 Thus he is not afflicted by the world. He says what is good for all, and when questioned he explains his views convincingly.

~va.9. His words are agreeable to everyone, and if asked, his views will be well-grounded and valid; he knows the innermost feelings of all beings, and he is not touched by the world.

युक्त.अयुक्त-दृशा ग्रस्तम् आशा उपहत-चेष्टितम् ।

yukta.ayukta-dRzA grastam AzA upahata-ceSTitam |

जानाति लोक-दृष्टान्तम् कर-कोटर-बिल्ववत् ॥५।१८॥१०॥

jAnAti loka-dRSTAntam kara-koTara-bilvavat ||10||

by views of right & wrong

a place of hope is eaten.up

when they're affected & active

ze understands this, as they say,

"clear as a gooseberry in the hollow of the hand"

~vlm.10. He sees the right and wrong dealings of men, and the acts of the depraved desires of their minds; but knowing all human affairs as clearly as in a mirror in his hand, he holds his peace with every one.

~sv.10 He knows what is appropriate and what is inappropriate. He is aware of the point of view of other people.

~va.10. He knows what's right and what's wrong in any situation; desire-driven ways of the world are clearly seen by him, as a fruit is evident on the open palm.
yukta-ayukta-dRzA - by views of right & wrong = grastam AzA – eaten.up is a place (of hope) = upahata-ceSTitam – affected & active = jAnAti – ze understands = loka-dRSTAntam – the common Example of = kara.koTara-bilvavat - a bilva.Fruit in the hollow of the hand "clear as a gooseberry".

परम् पदम् उपारूढो भङ्गुराम् जागतीम् स्थितिम् । अन्त:.शीतलया बुद्ध्या हसन्*न्_इव निरीक्षते ॥५।१८॥११॥

param padam upArUDho bhaGgurAm jAgatIm sthitim | anta:.zItalayA buddhyA hasan*_iva nirIkSate ||11||

one

who has reached the highest state

seeing the transient state of the world

with an inwardly cool Intellect

ze seems to smile on it

~sv.11 He is firmly established in the supreme state; remaining calm and cool in his own heart, he looks at the state of the world amusedly.

~va.11. He is established in the highest state and being calm and dispassionate within, he looks at affairs of the changeable world as if smiling.

~m.11 Stationed in the highest state, he looks at the transient, bubble like condition of the world with a cool heart which is enlightened. He smiles at the world.

~vlm.11. Standing on his firm footing (of nonchalance), and knowing the frailty of worldly things, he smiles at the vicissitudes of nature with the cold frigidity (sang froid) of his heart: (like the laughing philosopher).

ईक्ष् #IkS -> #nirIkS - look at, perceive, contemplate •• behold, «anta:.zItalayA buddhyA hasan*_iva nirIkSate *y5018.011 yv.FM

भज् #bhaj -> #bhaGgura- - transitory, perishable • fraudulent, dishonest • #bhaGguratA - fragility, transitoriness +

*jd.11. param padam upArUDha: one having reached the highest state = bhaGgurAm jAgatIm sthitim – the transitory world-condition = anta:-zItalayA buddhyA – with inwardly cool intellect = hasan iva nirIkSate - as.if laffing ze beholds.

जित-चित्ता महात्मानो ये हि दृष्ट-परावरा: ।

jita-cittA mahAtmAno ye hi dRSTa-parAvarA: |

स्वभाव ईदृशस्_तेषाम् कथितस्_तव राघव ॥५।१८॥१२॥

svabhAva_ IdRza:_teSAm kathita:_tava rAghava ||12||

they have disInfected their Affected chitta

for they are Great.Souls

they can see both shores of the Sea

that's how I would describe them to you

rAghava

~m. .. who have conquered their mind and are Truth conscious... ~vlm. ... great souls, who have subdued their minds, and know the course of nature .... ~sv. ... who have reached liberation while yet living in this world.

*jd.12 - jita-cittA: - they have conquered the Affection = mahA.AtmAna: ye hi - for they are Great.Souls who have = dRSTa-parAvarA: - seen both shores / totality- = svabhAva: IdRzas teSAm – a nature similar to those = kathita:_tava rAghava – has been described for you, rAghava.

वयम् तु वक्तुम् मूर्खानाम् अजित-आत्मीय-चेतसाम् । भोग-कर्दम-मग्नानाम् न विद्म:_अभिमतम् मतम् ॥५।१८॥१३॥

vayam tu vaktum mUrkhAnAm ajita-AtmIya-cetasAm | bhoga-kardama-magnAnAm na vidma:_abhimatam matam ||13||

but

what can we say

about the longing thoughts of fools

who have not controlled their own affective thought

sunk in the mud of their pleasures

~m.13. I do not know what to tell about those fools who are slaves to their senses and are immersed in the mire of pleasures. I do not know what they want.

*vlm. ... the mud of their sensual enjoyments (like earthly worms). (Who are of ungoverned minds).

~sv.13 We are unable to expound the philosophy of the fools who have not controlled their own mind and who are immersed in the mire of sense-pleasure.

~va.13. But we are not able to describe the beliefs of these fools whose mind is not controlled, and who are sunk into the mire of sensual enjoyments.
*jd.13 - vayam tu - but we = vaktum - to speak-of = na vidma: - do not know/see how = abhimatam matam - the longing thoughts = mUrkhAnAm - of the fools = ajita-AtmIya-cetasAm - who have not conquered their own affective awareness = bhoga-kardama-magnAnAm - sunk in the mud of their pleasures.

तेषाम् अभिमता नार्यो भाव-अ.भाव-विभूषिताम् । ज्वाला-नरक-वह्नीनाम् यास्_ता: कनक-रोचिष: ॥५।१८॥१४॥

teSAm abhimatA nAryo bhAva-a.bhAva-vibhUSitAm | jvAlA-naraka-vahnInAm yA:_tA: kanaka-rociSa: ||14||

like snowflakes

the presence of desirably desirous women

whatever their charms

is a flame of infernal fire for the bright snowflakes

~m.14 Such people are like women whose embellishment is sensuousness. These ladies are like golden colour of the flames of Naraka (hell).

~vlm.14. Women, devoid of understanding, and graced with their personal charms, are the idols of these people; who are fond of their golden forms, without knowing them to be the flames of hell fire.

~sv.14 They are only interested in sexual pleasures and in the acquisition of material wealth.

~va.14. Women whom they desire, with jewelry of real and unreal, are just sparks of burning flame of the horrible hell.

रु #ruc -> #rocis -n.- light, lustre, brightness RV.&c.&c. • grace, loveliness BhP.

अन्.अर्थ-गहनाश्_च_अर्था व्यर्था-अ.नर्थ-कदर्थना: ।

an.artha-gahanA:_ca_arthA vyarthA-a.nartha-kadarthanA: |

दिशन्तो दु:ख-सम्रम्भम् अभित: प्रहितापद: ॥५।१८॥१५॥

dizanta:_ du:kha-saMrambham abhita: prahitApada: ||15||

anartha-gahanA: x

ca arthA: - x =

vyartha-anartha-kadarthanA: - x =

dizanta: du:kha-saMrambham abhita: -

faced with developing misery

headed.for calamity

~AS. The desires for wealth (अर्थाः) of (the ignorant ones under discussion) are full of potential disasters (अनर्थ-गहनाः), are useless (व्यर्थाः) (and what is worse:) leading to further problematic desires (अनर्थ+कदर्थनाः). *Here कदर्थना denotes a poor desire, which seems profitable, but is a cause of disasters (अनर्थ).

The AB commentary suggests that these lead to arguments, enmity etc. Sounds like "holy wars"!

~m.15 Wealth and riches are like a forest of calamities. They are wasteful and meaningless. They throw one into catastrophic initiatives and thus throw him into dangers.

~vlm.15. Wealth, the fond object of the foolish people, is fraught with every ill and evil desire; its pleasure is poison and productive of misery, and its prosperity is replete with dangers.

~sv.15-16 We are also unable to expound the path of rituals and routines which bestow all kinds of rewards in the shape of pain and pleasure.

~va.15. Useless riches and wealth give them pointless sorrows, lead to worries and throw them into calamities.

गह् #gah -> #gahana‑ - deep, dense, thick, impervious, impenetrable, inexplicable, hard to be understood • #gahanam - an abyss, depth ("water"); an inaccessible place, hiding-place, thicket, cave, wood, impenetrable darkness; pain, distress.

फल-सम्धीनि कर्माणि नाना-आचार=मयानि च ।

phala-samdhIni karmANi nAnA-AcAra=mayAni ca |

सुख-दु:खाव्_अपूर्णानि तानि वक्तुम् न शक्नुम: ॥५।१८॥१६॥

sukha-du:khAu_apUrNAni tAni vaktum na zaknuma: ||16||

phala-samdhIni karmANi –

fruit-bearing works =

nAnA-AcAra=mayAni ca –

and various paths =

sukha.du:kha-avapUrNAni / sukha-du:khau_a.pUrNAni - tAni

those overflowing with pleasure and sorrow =

vaktum na zaknuma:

we don't know what to say

~m.16 Even the fruit yielding works of various traditions are full of happiness and sorrows. And so we cannot say very much about them.

~vlm.16. Its use in the doing of meritorious deeds, and various acts of piety, is also fraught with a great many evils, which I have not the power to recount, (The works of merit being productive of pride and passions, and those of piety being the source of transmigration).

~va.16. Also we cannot describe rituals and various magical acts leading
to results full of pain and joy.
*jd.16 - phala-samdhIni karmANi - fruit-bearing works = nAnA-AcAra=mayAni ca - and various paths = sukha.du:kha-avapUrNAni / sukha-du:khau_a.pUrNAni - tAni those overflowing with pleasure and sorrow = vaktum na zaknuma: we don't know what to say.

पूर्णाम् दृष्टिम् अवष्टभ्य ध्येय-त्याग-विलासिनीम् ।

जीवन्.मुक्ततया स्वस्थो लोके विहर राघव ॥५।१८॥१७॥

pUrNAm dRSTim avaSTabhya dhyeya-tyAga-vilAsinIm |

jIvan.muktatayA svastho loke vihara rAghava ||17||

pUrNAm dRSTim

full Vision

#avaSTabhya - x =

#dhyeya-tyAga-vilAsinIm - x =

jIvanmuktatayA svastha: -

set as a self with Living.Freedom

loke vihara rAghava –

wander the world that way, rAma..

~m.17 O Raghava, adopt an integrated perception and renounce practices and goals with abandon. Achieve thus liberation while in life and move about in the world.

~vlm.17. Therefore Ráma! keep your sight on the full view (clairvoyance) of your spirit, by retracting it from the external visibles and internal thoughts; and conduct yourself in this world as one liberated in his life-time.

~sv.5.17 O rAma, live in this world with unlimited vision, having firmly rejected all limitation. Inwardly be free from all desires and hopes; but outwardly do what has to be done.

~va.17. O Raghava, having come to the limitless vision, leave all notions
and limitations and be liberated while living in this world!

अन्त: सम्त्यक्त-सर्वाशो वीत.रागो वि.वासन: ।

anta: samtyakta-sarvAzo vIta.rAgo vi.vAsana: |

बहि: सर्वसम् आचारो लोके विहर राघव ॥५।१८॥१८॥

bahi: sarvasam AcAro loke vihara rAghava ||18||

inside

all hope abandoned

dispassionate, free of vAsanAs;

outside

all your business

wander the world that way, rAma

~m.18 Internally give up all desires and hopes. Be without vasanas and attachments. Externally participate in all worldly activities.

~vlm.18. Being free from all your inward passions and feelings of affection, and having given up all your desires and expectations; continue in the performance of your outward duties in this world.

~sv. Without entertaining any hope in your heart, yet living as if you are full of hopes, live in this world with your heart calm and cool, behaving outwardly like everyone else.

~vwv.2223/18. rAma! Live in the world with all hopes completely given up internally, free from passion, desireless and having all (necessary) practices externally.

~va.18. O Raghava, inwardly give up all desires and expectations and be dispassionate; outwardly continue to participate in all necessary actions in the world.

उदार: पेशल-आचार: सर्व.आचार=अनुवृत्तिमान् ।

udAra: pezala-AcAra: sarva.AcAra=anuvRttimAn |

अन्त: सर्व.परित्यागी लोके विहर राघव ॥५।१८॥१९॥

anta: sarva.parityAgI loke vihara rAghava ||19||

udAra:

pezala-AcAra:

sarva.AcAra=anuvRttimAn

anta:

within

sarva.parityAgI

all.abandoning

loke vihara rAghava

wander the world that way, rAma..

~m.19 Follow all traditional practices very generously But internally be a renouncer of all and every thing. Thus move around in the world.

~*vlm.19. Follow all your duties in life with a noble pliability of your disposition; but preserve the philosophic renunciation of everything in your mind, and conduct yourself accordingly in this world.

~vwv.2224/19. rAma! Live in the world as one who is generous, having charming behaviour, following every established rule of conduct in life and completely renouncing everything externally.

~sv.18-20 Examine everything and seek only that which is not limited or finite: and, live in this world constantly contemplating the infinite. Without entertaining any hope in your heart, yet living as if you are full of hopes, live in this world with your heart calm and cool, behaving outwardly like everyone else.

~va.20. Enquire into all states of life and fix your goal only on the limitless and endless; live this way in the world, O rAma.

प्रविचार्य दशा: सर्वा यद्_अतुच्छम् परम् पदम् । तद्_एव भावेनालम्ब्य लोके विहर राघव ॥५।१८॥२०॥

pravicArya dazA: sarvA: yat_atuccham param padam | tat_eva bhAvenA_Alambya loke vihara rAghava ||20||

having analyzed all conditions of life

that.which is the nontrivial, high state

onto That alone you should hang

wander the world that way, rAma

~va.21. Be dispassionate in your heart, and appear to be full of desires outwardly; burning outside, cool inside, live like this in the world, O rAma.

~m.20 O Raghava, reflect thoroughly and clearly on everything from the secular to the spiritual. Depending, then, on that Supreme, act in the world.

~vlm20. Think well on the fleeting states of all earthly things, and fix your mind in the lasting nature of your soul; and thus conduct yourself in this transitory stage, with the thoughts of eternity in your mind.

~HoB. In verse 26 (Yoga Vasishtha 5.18.20 and 23) Vasishtha tells Sri rAma that outwardly he should play his role in this unreal world, but inwardly, having investigated all the various states, he should cling only to the one which is the ultimate state devoid of unreality (namely the state of absolutely clear self-consciousness); and that he should outwardly play his role in this world, without ever inwardly loosing sight of his knowledge of that (true self) which exists in his heart as the one reality underlying all the various appearances.

चर् #car -> #vicar -> #pravicar - advance, proceed, go about, roam •• #pravicAra:, #pravicAraNA - distinction, division, species, kind •-• Comp. - p.mArgA: - m. pl. springing from side to side (an artifice in fighting) •• *pravicAraya - Nom.vb. - to draw distinctions • to make deep Enquiry y2018.045 +

*jd.20 - pravicArya dazA: sarvA: - having analyzed all conditions of life = yat_atuccham param padam - what is the nontrivial, high state = tat_eva bhAvena Alambya – on that only with your Being you should depend = loke vihara rAghava - wander the world that way, rAma.

अन्तर्_नैराश्यम् आदाय बहिर्_आशा-उन्मुख-ईहित: ।

anta:_nairAzyam AdAya bahi:_AzA-unmukha-Ihita: |

बहिस्_तप्तो_अन्तर्_आशीतो लोके विहर राघव ॥५।१८॥२१॥

bahi:_tapta:_anta:_AzIto loke vihara rAghava ||21||

inside

become indifferent

outside

be hopeful for your wish

—

outside, fiery; inside, cool

wander the world that way, rAma

~vwv.2225/21 - rAma! Live in the world having resorted to desirelessness within and possessed of effort intent on expectations externally, afflicted outside, but cool all around internally.

*jd.21 - antar nairAzyam AdAya - within, give yourself to nonexpectation / indifference = bahir Aza-unmukha-Ihita: but without, hopeful for what you wish = bahis tapta: without, fiery = antar AzIta: but within, cool = loke vihara rAghava - wander the world that way, rAma.

~vlm.21. Conduct yourself, Ráma, with your inward indifference and want of all desire: but show your outward desire for whatever is good and great. Be cold blooded within yourself but full of ardour in your external demeanour.

बहि: कृत्रिम-सम्रम्भो हृदि सम्रम्भ-वर्जित: । कर्ता बहिर्_अकर्ता_अन्तर्_लोके विहर राघव ॥५।१८॥२२॥

bahi: kRtrima-saMrambho hRdi saMrambha-varjita: | kartA bahi:_akartA_anta:_loke vihara rAghava ||22||

outside

he's contrived-confusion

inside

in hir Heart

he knows no turbulence

outside working / inside loafing

wander the world that way, rAma

#kR -> #kRtrima‑ - artificial -> #akRtrima‑ - not artificial, [natural], real, unfeigned y3018.015 •• # -tA, -tvam - inartificiality, reality, akRtrimatvam sargasya kIdRzam y3018.015 anta:-zItalatA IhAsu prAjJair yasya avalokyate | akRtrima eka-zAntasya sa jJAnI iti abhidhIyate || y7022.003

~vwv.2226/22 rAma! Live in the world with artificial excitement outwardly and free from excitement in the heart, as a doer outside and a non-doer within.

~vlm.22. Conduct yourself among men, O Ráma! with a feigned activity in your outward appearance, but with real inaction in your mind; show yourself as the doer of your deeds, but know in your mind to be no actor at all.

~m.22 O Raghava, externally appear to be full of agitation and hurry. ...

~sv.21-26 Inwardly give up all notions of 'I am the doer', yet engage yourself in all activities outwardly. Thus live in this world, O rAma, completely free from the least trace of the ego-sense.

~va.23. O Raghava, in your heart you know wholly the truth of everything;
so act in this world as you wish.
*jd.22 – bahis kRtrima-saMrambha: - his outside is contrived-confusion hRdi saMrambha-varjita: - in hir Heart ze knows no turbulence kartA bahis – outside ze works = akartA antar – inside ze loafs = loke vihara rAghava - wander the world that way, rAma.

ज्ञातवान्_असि सर्वेषाम् भावानाम् सम्यग्-अन्तरम् । यथा_इच्छसि तथा दृष्ट्या लोके विहर राघव ॥५।१८॥२३॥

jJAtavAn_asi sarveSAm bhAvAnAm samyag-antaram | yathA_icchasi tathA dRSTyA loke vihara rAghava ||23||

jJAtavAn asi –

you are very Knowing =

sarveSAm bhAvAnAm –

about all Feelings =

samyag-antaram –

gathered together =

yathA icchasi –

as you wish =

tathA dRSTyA –

thus with dRShTi.Vision

loke vihara rAghava –

explore that sort of world, rAma

~m.23 Internally you know, O rAma, all truth about all dispositions and state of existence. Adopt whatever view point you prefer and act in the world.

~vlm.23. Conduct yourself such, O Ráma! with your full knowledge of this world, as if you are acquainted with the natures of all beings herein; and go whereever you please with your intimate acquaintance of everything there.

*HoB. In verse 26 (Yoga Vasishtha 5.18.20 and 23) Vasishtha tells Sri rAma that outwardly he should play his role in this unreal world, but inwardly, having investigated all the various states, he should cling only to the one which is the ultimate state devoid of unreality (namely the state of absolutely clear self-consciousness); and that he should outwardly play his role in this world, without ever inwardly losing sight of his knowledge of that (true self) which exists in his heart as the one reality underlying all the various appearances.

~sv.21-26 Inwardly give up all notions of 'I am the doer', yet engage yourself in all activities outwardly. Thus live in this world, O rAma, completely free from the least trace of the ego-sense.

*jd.23 - jJAtavAn asi – you are very Wise = sarveSAm bhAvAnAm – of all Feelings = samyag-antaram – gathered together = yathA icchasi – as you wish = tathA dRSTyA – thus with dRSTi.POView = loke vihara rAghava - explore that sort of world, rAma.

कृत्रिम-उल्लास-हर्ष.स्थ: कृत्रिम-उद्वेग-गर्हण: । अ-गृहीत-कलङ्क-अङ्को लोके विहर राघव ॥५।१८॥२४॥

kRtrima-ullAsa-harSa.stha: kRtrima-udvega-garhaNa: | a-gRhIta-kalaGka-aGko loke vihara rAghava ||24||

acting as.if thrilled with delight

acting as.if disturbed by reproach

unstained by wickedness

wander the world that way, rAma

#garh -> #garhaNa -mfn.- containing a blame (as a question) _KSS.83 • -n.- censuring, censure, blame, reproach MBh. xii, 9153 R. Sarvad. iv, 1 • #garhaNA -f.- °णां- √या (>#yA) to meet with reproach Mn. ii, 80.

~m.24 Externally put on artificial airs of happiness and anguish. Appear to be agitated by activities. Thus, O rAma, move around in the world.

~vlm.24. Demean yourself with mankind, with a feigned appearance of joy and grief, and of condolence and congratulation with others, and an assumed shape of activity and action among mankind.

~HoB. In verse 27 (Yoga Vasishtha 5.18.24 and 26) Vasishtha tells Sri rAma that he should outwardly play in this world as one who seemingly experiences enthusiasm and joy, who seemingly suffers anxiety and dislikes, and who seemingly makes effort and initiates action, but who is inwardly free of all such blemishes; and that as one who has been freed from the many bonds of delusion and who is steadfastly equanimous in all conditions, he should play in this world as he likes (or as required), outwardly doing action that is appropriate to his vesa (assumed appearance, disguise or role).

~sv.21-26 Inwardly give up all notions of 'I am the doer', yet engage yourself in all activities outwardly. Thus live in this world, O rAma, completely free from the least trace of the ego-sense.

~va.24. O rAma, live in this world appearing as joyful and happy,sorrowful and worried, acting and desiring.

त्यक्ता_अहम्कृतिर्_आश्व्_अस्त-मतिर्_आकाश-शोभन: ।

अगृहीत-कलङ्क-अङ्को लोके विहर राघव ॥५।१८॥२५॥

tyaktA_ahamkRti:_Azu_asta-mati:_AkAza-zobhana: |

agRhIta-kalaGka-aGko loke vihara rAghava ||25||

"I"dentity quickly abandoned

thoughts having set like the sun

as the auspiciousness of Space not holding any spot of stain

wander the world that way, rAma

~m.25 O Raghava, give up all ego. Shine effulgently with a passive and cool heart. Without accepting or acquiring any stain, move around in the world.

~vlm.25. manage yourself, O Ráma! with full possession of your mind, and untinged by pride and vanity, as if it were as clear as the spotless sky.

~sv.21-26 Inwardly give up all notions of 'I am the doer', yet engage yourself in all activities outwardly. Thus live in this world, O rAma, completely free from the least trace of the ego-sense.

~va.25. Leave immediately all ego-sense and let the mind be pure as space
which is not affected by dust, live like this in the world, O
Raghava.
*jd.25 - tyaktA ahamkRti:_Azu - the "I"dentity quickly abandoned = asta-mati: - the mentality having set like the sun = AkAza-zobhana: - the auspiciousness of Space = agRhIta-kalaGka-aGka: - not holding any spot of stain = loke vihara rAghava - wander the world that way, rAma.

आशा-पाश=शत+उन्मुक्त: सम: सर्वासु वृत्तिषु ।

AzA-pAza=zata+unmukta: sama: sarvAsu vRttiSu |

बहि: प्रकृति-कार्य=स्थो लोके विहर राघव ॥५।१८॥२६॥

bahi: prakRti-kArya=stho loke vihara rAghava ||26||

released from the hundred snares of Hope

the.Same in all activities

settled in all external works

wander the world that way, rAma

*hob. In 24-26) Vasishtha tells Sri rAma that he should outwardly play in this world

as one who seemingly experiences enthusiasm and joy, who seemingly suffers anxiety and dislikes,

and who seemingly makes effort and initiates action,

but who is inwardly free of all such blemishes;

and that as one who has been freed from the many bonds of delusion

and who is steadfastly equanimous {sama} in all conditions,

he should play in this world as he likes (or as required),

outwardly doing action that is appropriate to his veSa (assumed appearance, disguise or role). www.happinessofbeing.com

~m.26 Being liberated from many ropes of desires, be equal in all your mental and physical actions and functionings. Externally involve yourself in works that come naturally to you. Thus move around in the world.

~vlm.26. Go on through your life unshackled by the bonds of desire, and join in all the outward acts of life, with an unaltered evenness of your mind under every circumstance.

~sv.21-26 Inwardly give up all notions of 'I am the doer', yet engage yourself in all activities outwardly. Thus live in this world, O rAma, completely free from the least trace of the ego-sense.

~va.26. O Raghava, liberate yourself from countless binding ropes of desires, stay immovable in all experiences, and outwardly do actions which come naturally to you, live like this in the world.

न बन्धो_अस्ति न मोक्षो_अस्ति देहिन: परम.अर्थत: ।

na bandha:_asti na mokSa:_asti dehina: parama.arthata: |

मिथ्या_इयम् इन्द्रजाल.श्री: सम्सार-परिवर्तिनी ॥५।१८॥२७॥

mithyA_iyam indrajAla.zrI: samsAra-parivartinI ||27||

there is no

Bondage

there is no

Freedom

for the embodied

in the higher sense

it is a falsity, a magic trick

—THIS—

ever.changing saMsAra

~va. From the absolute point of view, ... unreal, like a trick of an illusionist.~m. From the point of view of supreme truth, ... by illusion and jugglery.

~sv.27-28 There is no bondage and therefore there is no liberation, in truth. This world-appearance is essentially unreal and is of the nature of a juggler's trick.

*jd.27 - na bandha: asti - there is no bandha Bondage = na mokSa: asti there is no mokSa Freedom = dehina: for the embodied = paramArthata: in the higher sense = mithyA iyam - it is a falsity, = indrajAla.zrI: a magic trick, = samsAra-parivartinI - the ever-changing saMsAra.

भ्रान्ति-मात्रम् इदम् मोहाज्_जगद्_राघव दृश्यते ।

bhrAnti-mAtram idam mohAj_jagat_rAghava dRzyate |

जनित-प्रत्ययम् स्फारम् जलम् तीव्र-आतपे यथा ॥५।१८॥२८॥

janita-pratyayam sphAram jalam tIvra-Atape yathA ||28||

this mode of confusion comes from delusion

as "the world", rAghava, it is seen.to.be

produced by conviction

outspread like the fire's heat in water

~va.28. O Raghava, this world is just an illusion seen because of ignorance, and appears as a notion about water in a mirage appears in the heat of the sun.
~m.28 This world is an error and falsehood. O rAma, it appears to be (what it is) because of delusion / self-delusion (of the viewer). It is a large, concocted belief like water which becomes (steam) due to heat.

~vlm.28. Know all this as an illusion, and it is ignorance only, that presents the false appearance of the world to sight; and yet we take them for true, as you view the water in the burning beams of the sun in a desert.

#janita #pratyaya

bhrAnti-mAtram idam mohAt –

this mode of confusion comes from delusion jagad rAghava dRzyate – as "the world", rAghava, it is seen.to.be = janita-pratyayam produced by conviction sphAram - outspreading = jalam tIvra.Atape yathA - as water in something super.hot .

अ-बद्धस्य_एक.रूपस्य सर्व.गस्य_आत्मन: कथम् । बन्ध: स्यात्_तद्-अ.भावे तु मोक्ष: कस्य विधीयते ॥५।१८॥२९॥

a-baddhasya_eka.rUpasya sarva.gasya_Atmana: katham | bandha: syAt_tad-a.bhAve tu mokSa: kasya vidhIyate ||29||

the unbound form of Unity

the everywhere.going Self

how

would there be bondage

when That does not become

whose Freedom is to be prescribed

~m. How can the Self, the one immanent in all, the unbound one become bound? If bondage is absent, then, where is the question of liberation?

~vlm. The unobstructed, uniform and all pervading soul, can have no restriction or bondage; and what is unrestricted in itself, cannot have its release also.

~sv.29-30 The omnipresent, infinite self can never be bound; so how is it to be liberated? ...

*jd. abaddhasya eka-rUpasya - of the unbound One-form = sarvagasya Atmana: - of the everywhere-going Self = katham - how = bandha: syAt - would there be bondage? = tad-abhAve tu - but in the absence of that = mokSa: kasya vidhIyate - whose Freedom is prescribed?

~va.29. Limitless non-dual all-pervading Consciousness cannot be bound, and if there is no bondage, how can liberation exist?

अ=तत्त्व.ज्ञान-जाता_इयम् सम्सार-भ्रान्तिर्_आतता ।

तत्त्व.ज्ञानात्_क्षयम् याति रज्ज्वाम् इव भुजङ्ग-धी: ॥५।१८॥३०॥

a=tattva.jJAna-jAtA_iyam samsAra-bhrAnti:_AtatA |

tattva.jJAnAt_kSayam yAti rajjvAm iva bhujaGga-dhI: ||30||

a=tattva-jJAna=jAtA x

—THIS—

samsAra-bhrAnti:_AtatA

tattva*jJAnAt_kSayam yAti

rajjvAm iva bhujaGga-dhI:

~va.30. This great delusion of samsara is born because of the wrong
knowledge, and when the truth is known it disappears, as an imagined
snake seen instead of a rope disappears.
~m.30 All this arises due to ignorance about the nature of Truth. When the latter is known this falsehood disappears, like the feeling of serpent in a rope.

~vlm.30. It is want of true knowledge, that presents the false view of the world before us; but the knowledge of truth disperses the view; as the knowledge of the rope, dispels the fallacy of the snake in it.

~sv.29-30 The omnipresent, infinite self can never be bound; so how is it to be liberated? ...

ज्ञातवान्_असि तत्त्वम् स्वम् एकया सूक्ष्मया धिया । जातो_असि निर्.अहम्कारो व्योमवत्_तिष्ठ निर्मल: ॥५।१८॥३१॥

jJAtavAn_asi tattvam svam ekayA sUkSmayA dhiyA | jAta:_asi nir.ahamkAro vyomavat_tiSTha nirmala: ||31||

you are one who has known your own Thatness

by.means.of the subtle thought of One

you have become "I"-less

rest there as clear as the spacious sky

~va. ... by your single-pointed sharp intellect ...
~m. ... Settle down ...

*vlm. You have known the true essence of your being by your right discernment, (that it is He–the Sat); you are thereby freed from the sense of your personality, and are set free as the subtile air.

~sv.31 You are a wise man, O rAma: be firmly established in egolessness and remain unpolluted like space.

ज्ञो_sसि त्व्_इत्थम् तद्_अखिला: सुहृद्-बान्धव=वासना: ।

सम्त्यज असत्-स्वभावस्य का नाम किल भावना ॥५।१८॥३२॥

jJa:_asi tu_ittham tat_akhilA: suhRd-bAndhava=vAsanA: |

samtyaja asat-svabhAvasya kA nAma kila bhAvanA ||32||

jJa: asi tu ittham tad akhilA: - x =

suhRd-bAndhava=vAsanA: - the friend-relation=vAsanA =

samtyaja asat-svabhAvasya - x =

kA nAma kila bhAvanA - x.

~va.32. You know the truth, so leave all notions of friends and relatives, for how can there be ideas about the non-existent?
~m.32 Now give up all considerations and concerns about friends and relatives. Why think about those who do not exist?

~vlm.32. You have known the truth, and must give up your knowledge of untruth, together with the thoughts of your friends and relatives, all which are unreal in their natures.

~sv.32-35 When the ego is non-existent, how can notions like 'These are my relatives' arise? The self is not involved in such notions, nor in notions of pleasure and pain, good and evil. Be free from fear and delusion caused by world-appearance.

अपि च_इत्थम् तद्_अन्यस्_त्वम् सत्त्ववान्_अनुमीयसे ।

api ca_ittham tat_anya:_tvam sattvavAn_anumIyase |

इदम् प्रथम.त: प्राप्तम् परमाद्_अपि कारणात् ॥५।१८॥३३॥

idam prathama.ta: prAptam paramAt_api kAraNAt ||33||

and tho there's

That

another is you

(a Suchness.You made.to.measure)

—THIS—

comes from an Absolute Cause

*vlm.33. Such being the case, you must consider yourself (your soul), as something other than those: and that you have received the same, from the Supreme source of all.

भोग-बन्धु=जगद्-भावै: कर्मभिश्_च शुभ-अ.शुभै: ।

आत्मनो न_अस्ति सम्बन्ध: किम् एतान्_अनुशोचसि ॥५।१८॥३४॥

bhoga-bandhu=jagad-bhAvai: karmabhi:_ca zubha-a.zubhai: |

Atmano na_asti sambandha: kim etAn_anuzocasi ||34||

bhoga-bandhu=jagad-bhAvai: -

w pleasure-relation=world-Becomings =

karmabhi: ca zubha-Azubhai: - w karmas pure/impre =

Atmana: na asti sambandha: - with self there is no correlation =

kim etAn anuzocasi – do you grieve for these?

~va.34. Brahman has no connection with the notions of the enjoyment, relation, world, actions, purity or impurity. Why do you worry about these?
~m.34 Relational feelings like relatives, ideas of pleasure, and the sense of world and good and bad arising out of actions do not exist in Self. They have nothing to do with Self. Why worry about them?

~vlm.34. This soul bears no relation to your friends or possession, to your good or evil actions, or to anything whatever in this world;

Øtt. #sambandha: - connexion, correlation - of three sorts: #svarUpa.nature, own.form - #samavAya.Inherence - and #saMyoga.Conjunction.

Øtt.#zubhAdi शुभ् #zubh -> #zubha‑ is one of those meaningless tritenesses (like Engl. "Holy", or saMskRta <<zrI>>) -> #zubhAzubha zubha-azubha adj. pleasant and unpleasant, agreeable and disagreeable, prosperous and unfortunate, good and evil • #zubhAzubham - weal and woe, good and evil •-• Comp. z.a.‑phala‑ - producing good or evil results.

आत्म.तत्त्व-एक.सारो_अहम् इति जात-धियो भयै: । न ते राम_अस्ति सम्बन्ध: किम् बिभेषि जगद्-भ्रमात् ॥५।१८॥३५॥

Atma.tattva-eka.sAra:_aham iti jAta-dhiyo bhayai: | na te rAma_asti sambandha: kim bibheSi jagad-bhramAt ||

Self & Thatness

are

of One Essence

"I"

there's no need

rAma

to fear such a connexion

what's to fear when the world is delusion

~vlm.35. When you are convinced that this very soul constitutes your essence; you have nothing to fear from the erroneous conception of the world, which is no more than a misconception.

~va.35. ... convinced that “I am the undivided real essence”,...
*jd.35 - Atma-tattva-eka-sAra: aham - ''The Self-Thatness=one-essence am I'' = iti jAta-dhiya: bhayai: such a thought being produced from fears = na te rAma asti sambandha: there is no connexion for you, rAma, = kim bibheSi jagad-bhramAt what would you fear from the world-delusion?

~m.35 Only Self is of essence, O rAma. The feeling that 'I am that essence' is a terror created by mind....

अजातस्य सतो बन्धोर्_बन्ध=दु:ख-सुख+भ्रमै: ।

कस्_ते राघव सम्बन्धो यद्_एतान्_अनुशोचसि ॥५।१८॥३६॥

ajAtasya sato bandho:_bandha=du:kha-sukha+bhramai: |

ka:_te rAghava sambandho yat_etAn_anuzocasi ||36||

ajAtasya sata: bandho:

Of a relation that is born of the unSuch

bandha=du:kha-sukha+bhramai: with the delusive bonds of pleasure and sorrow

ka:_te rAghava sambandha: what is your connexion, rAghava,

yat_etAn_anuzocasi

that you grieve for them?

~m.36 Relatives and their joys and sorrows are false, erroneous ideas. Why worry about such falsities with which you have no relationship?

~vlm.36. You can have no concern, with the weal or woe of a friend or foe, who is not born so to you; for every one being born for himself, you have no cause of joy or grief for any body; (whether he is friendly or not to you).

~sv.36 To one who is unborn there are no relatives, or sorrow caused by such relatives!

~va.36. O Raghava, where are these non-existing relatives and the illusory
joys and sorrows of these relatives to make you suffer?

त्वम् चेद्_बभूविथ पुरा तथेदानीम् भविष्यसि ।

tvam cet_babhUvitha purA tathA_idAnIm bhaviSyasi |

अद्य चेह स्थितोऽसीति ज्ञातवान्_असि निश्चयम् ॥५।१८॥३७॥

adya ca_iha sthita:_asi_iti jJAtavAn_asi nizcayam ||37||

tvam cet_babhUvitha purA

if you have been in the past

tathA idAnIm bhaviSyasi

likewise now you will be

adya ca iha sthita: asi iti - x =

jJAtavAn_asi nizcayam - x.

~va.37. If you know you existed before, and will exist after, and do exist now, you are surely a wise man.
~m.37 If you are now here, you were there earlier. You will be there in the future. You know this without doubt.

~vlm.37. If thou knowest that thou hadst been before (creation), and shalt be so forever afterwards (to eternity); you are truly wise.

~sv.37-38 If you realise that you have been someone before, you are someone now and you will be someone later on, and if you realise that this is true even of all these relatives, you will be free from delusion.

तदानन्तरगान्_अन्यान्_प्राणादीन्_निकट-स्थितान् ।

बन्धून्_अतीतान्_सुबहून्_कस्मात्_त्वम् न_अनुशोचसि ॥५।१८॥३८॥

tadA_anantaragAn_anyAn_prANAdIn_nikaTa-sthitAn |

bandhUn_atItAn_subahUn_kasmAt_tvam na_anuzocasi ||38||

tadA_an-antara.gAn - x =

anyAn - x =

prANa.AdIn - x =

nikaTa-sthitAn - x +

bandhUn_atItAn_subahUn

so many besides relatives

kasmAt_tvam na anuzocasi

why do you not grieve-for?

~va.38. With so many other beings which were close to you, with so many
relatives already passed away, why don’t you grieve for all these?
~m.38 You are then near to many people, other than those ones near to you. There are thus innumerable relatives (over the births). Why are you not grieving for them?

~vlm.38. Shouldest thou feel so much for the friends, by whom thou art beset in this life; why dost thou then not mourn for them, that are dead and gone in thy present and past lives?

पूर्वमन्यस्तथेदानीम् बभूविथ भविष्यसि ।

pUrvam anya:_ tathA_idAnIm babhUvitha bhaviSyasi |

यदि राम तथापि त्वम् सद्रूपम् किम् विमुह्यसि ॥५।१८॥३९॥

yadi rAma tathApi tvam sadrUpam kim vimuhyasi ||39||

formerly another

thus

this you have become

you will be

if, rAma, even thus you are

where's the real form that beweilders you

~va.39. If you feel that you were different before and will be different after, then O rAma, why are you bewildered about the existing form?
~vlm.39. If thou wert something otherwise than what thou art at present, and shalt have to be something different from what now thou art, why then shouldst thou sorrow for what has not its self-identity?

~sv.39-40 If you feel that you were before, you are now, but that you will not be hereafter even then you need not grieve, for that is the end of this world-appearance.

#bhU -> #babhUvitha pft. ac. sg. 2 [bhū_1]

पुरा भूत्वा_अद्य भूत्वा च भूयश्_चेन्_न भविष्यसि ।

तथा_अपि क्षीण-सम्सार: किम् अर्थम् अनुशोचति ॥५।१८॥४०॥

purA bhUtvA_adya bhUtvA ca bhUya:_cen_na bhaviSyasi |

tathA_api kSINa-samsAra: kim artham anuzocati ||

40||

purA bhUtvA - having.been long.ago =

adya bhUtvA ca - and now having.become =

bhUyas cet na bhaviSyasi – if again you do not become =

tathA api – even so =

kSINa-samsAra: - the troublesome samsAra =

kim.artham anuzocati - for what purpose do you grieve?

~va.40. If you think you were before and exist now, but will not be existent later, even so there is nothing to be sorrowful about, since the world will also disappear.
~m.40 Those who were earlier are not now. Those who are now will not be there in future. Why worry and grieve about such a world which declines (continuously)?

~vlm.40. If thou art to be born no more, after thy past and present births, (i.e. if there be no further transmigration of thy soul), then thou hast no cause for sorrow, being extinct thyself in the Supreme Spirit.

~sv.39-40 If you feel that you were before, you are now, but that you will not be hereafter even then you need not grieve, for that is the end of this world-appearance.

*jd.40 - purA bhUtvA - having.been long.ago = adya bhUtvA ca - and now having.become = bhUyas cet na bhaviSyasi – if again you do not become = tathA api – even so = kSINa-samsAra: - the troublesome samsAra = kim.artham anuzocati - for what purpose do you grieve?

तस्मान्_न दु:खिता युक्ता प्राकृते जागते क्रमे ।

तथा_एव मुदिता युक्ता युक्तम् कार्य-अनुवर्तनम् ॥५।१८॥४१॥

tasmAn_na du:khitA yuktA prAkRte_ jAgate krame |

tathA_eva muditA yuktA yuktam kArya-anuvartanam ||41||

therefore sadness is not fitting in the course of worldly affairs

thus too gladness is fitting for duty fittingly done

~m.41 And so it is not proper to worry about something that is natural. It is good to engage pleasantly in works.

~vlm.41. Therefore there is no cause of sorrow, in aught that occurs according to the course of nature; but rather be joyous in pursuing the duties of thy present life; (for want of thy knowledge of thy past and future states).

~sv.41 Hence, it is foolish to grieve here in this world; it is better to be happy at all times and to be ever engaged in appropriate actions.

~va.41. So, it does not befit to be sorrowful in this naturally changing
world, it is better to be joyful and do actions which come naturally.
*jd.41- tasmAn_na du:khitA yuktA - therefore sadness is not fitting = prAkRte jAgate krame - in the course of worldly affairs = tathA eva muditA yuktA - thus too gladness is fitting = yuktam kArya-anuvartanam -

मा गच्छ दु:खिताम् राम सुखिताम् अपि मा व्रज । समताम् एहि सर्वत्र परमात्मा हि सर्व.ग: ॥५।१८॥४२॥

mA gaccha du:khitAm rAma sukhitAm api mA vraja | samatAm ehi sarvatra paramAtmA hi sarva.ga: ||42||

rAma

don't go.on sorrowing

(but don't engage in pleasuring)

remain

Sameness

always

only

the Supreme Self, here everywhere

~m.42 O rAma, do not sink into sorrow or chase happiness. Be equal in all states and conditions. The Supreme Self alone is present in everything.

~vlm.42. But do not indulge the excess of thy joy or grief, but preserve thy equanimity everywhere; by knowing the Supreme Spirit to pervade in all places.

~sv.42 However, O rAma, yield neither to exultation nor to sorrow, but remain in a balanced state of mind.

~va.42. O rAma, don’t indulge neither in sorrow nor in excessive joy, always be in equanimity, knowing yourself to be the ever-present highest Self.
*jd.41 - तस्मान्_न दुःखिता युक्ता therefore sadness is not fitting = प्राकृते जागते क्रमे in the course of worldly affairs = तथा एव मुदिता युक्ता thus too gladness is fitting युक्तम् कार्य-अनुवर्तनम् depending.on how things turn.out.

अनन्त: सत्-स्वरूपस्_त्वम् खम् इव_अति.तत-अन्तरम् ।

ananta: sat-svarUpa:_tvam kham iva_atItita-antaram |

प्रकाशो नित्य.शुद्धस्_त्वम् ज्वालानाम् इव कोटरम् ॥५।१८॥४३॥

prakAza:_ nitya.zuddha:_tvam jvAlAnAm iva koTaram ||43||

unbounded being is your nature

you

like a space overspread within

illumination

ever-pure you are like firelight in a cave

~va. You are limitless space stretched wide in itself; eternal pure light lighting everything inside.

~vlm. ... thou art the pure eternal light, and the focus of full effulgence.

~sv. You are the eternal infinite light, pure and extremely subtle.

जागतानाम् परार्थानाम् अ.दृष्ट-आत्म-तनुस्_तनु: ।

हृत्.स्थो_असि हार-मुक्तानाम् एकस्_तनुर्_इव_आतत: ॥५।१८॥४४॥

jAgatAnAm parArthAnAm a.dRSTa-Atma-tanu:_tanu: |

hRt.stha:_asi hAra-muktAnAm eka:_tanu:_iva_Atata: ||44||

jAgatAnAm parArthAnAm - x =

a.dRSTa-Atma=tanus - x =

tanu: - x +

hRt.stha: asi - Heart.settled you are

hAra-muktAnAm eka:_tanu:_iva Atata: xx

~m.44 In the physical matter of this world your immanence is not seen. You are settled in the heart and are like a string in a pearl neeklace. Your subtle presence is all pervading.

~vlm.44. Know thy eternal and invisible soul, to be distinct from all worldly substances; and to be a particle of that universal soul, which dwells in and stretches through the hearts of all bodies; and is like the unseen thread, running through the holes and connecting the links of a necklace; (or like the string in the beads of a rosary. (This connecting soul is denominated the Sutrátmá, which fills, bounds, connects and equals all).

~sv.44-48 This world-appearance exists; later it will vanish and reappear: but this is only for the ignorant, not for the enlightened. This world-appearance has sorrow for its nature: ignorance expands and aggravates it. But you are wise, O rAma, therefore by happy. Illusory appearance is none other than illusion; dream is none other than a dream! All this is the power of the omnipotent and the appearance is just the appearance.

~va.44. You are that subtlest Self unseen among worlds and objects, it
stays in the hearts of everything, like a thread connecting pearls in
a necklace.

सम्सार-स्थितिर्_एव_इयम् यद्_भूत्वा भूयते पुन: ।

अज्ञेन_एव न तज्.ज्ञेन ज्ञो_sसि राम सुखी भव ॥५।१८॥४५॥

samsAra-sthiti:_eva_iyam yat_bhUtvA bhUyate puna: |

ajJena_eva na taj.jJena jJa:_asi rAma sukhI bhava ||45||

the saMsAra.Convolution-state is just

—THIS—

which having been becomes again

for the unKnowing

not for the That-Knowing

you are a knower, rAma, be happy

~va.45. This mutable world exists, disappears and appears again, such is the vision of the ignorant only, but not of the wise. You are wise, O rAma, so be happy!
~m.45 What is born continues to be born again and again. This is the condition and state of this mutable world which only an ignorant person suffers. A jnani does not suffer this. O rAma, you are a jnani. Be happy.

~vlm.45. That the continuation of the world, is caused by the reproduction of what has been before, is what you learn from the Unlearned; and not so from the learned, (who know the world to be nothing). Know this and not that, and be happy in this life.

स्वरूपम् इदम् अस्य अस्तु सम्सृते: सतत-आधिमत् ।

svarUpam idam asya astu samsRte: satata-Adhimat |

अज्ञानात्_स्फारताम् एति ज्ञातवान्_असि सन्मते ॥५।१८॥४६॥

ajJAnAt_sphAratAm eti jJAtavAn_asi sanmate ||46||

svarUpam idam asya astu

let this nature of him be

samsRte: satata-Adhimat x

ajJAnAt_sphAratAm eti

from unWisdom/ignorance it goes to expansion

jJAtavAn_asi sanmate

you who are Knowledgeable, o true-minded one.

~m.46 O rAma of virtuous mind, this sorrow filled world keeps expanding due to ignorance. Know this and become a jnani.

~vlm.46. The course of the world and this life, is ever tending to decay and disease. It is ignorance that represents them to be progressing to perfection. But you who are intelligent, knowest their real natures (of frailty and unreality).

~va.46. The essence of this creation is constant sorrow, which is deepened
by ignorance. But you are a wise one, O noble rAma!
~sv.44-48 This world-appearance exists; later it will vanish and reappear: but this is only for the ignorant, not for the enlightened. This world-appearance has sorrow for its nature: ignorance expands and aggravates it. But you are wise, O rAma, therefore by happy. Illusory appearance is none other than illusion; dream is none other than a dream! All this is the power of the omnipotent and the appearance is just the appearance.

रूपम् किम् अन्यद्_भवतु भ्रम-मात्राद्_ऋते भ्रमे ।

rUpam kim anyat_bhavatu bhrama-mAtrAt_Rte bhrame |

स्वप्न-मात्राद्_ऋते स्वप्ने भवत्य्_अन्यो हि क: क्रम: ॥५।१८॥४७॥

svapna-mAtrAt_Rte svapne bhavaty_anyo hi ka: krama: ||47||

rUpam (As for) form,

kim anyat_bhavatu what other would it be

bhrama-mAtrAt_Rte except wh/in a measure of delusion

bhrame wh/in delusion

svapna-mAtrAt_Rte except a measure of dream

svapne (For*) wh/in dream

bhavati_anya: hi* ka: krama: x -47-

~m.47 Delusion respects delusion. Dream respects dream. One form cannot become another.

~vlm.47. What else can be the nature of error but falsehood, and what may the state of sleep be, but dream and drowsiness? (So is this world a mistaken existence, and this life a mere dream of unreal appearance, which so vividly shines before you).

~va.47. What is illusion beside illusion itself, what is dream besides
dream, and what is life besides changes?
~sv.44-48 This world-appearance exists; later it will vanish and reappear: but this is only for the ignorant, not for the enlightened. This world-appearance has sorrow for its nature: ignorance expands and aggravates it. But you are wise, O rAma, therefore by happy. Illusory appearance is none other than illusion; dream is none other than a dream! All this is the power of the omnipotent and the appearance is just the appearance.

सर्व.शक्तिर्_इयम् शक्तिर्_भ्रम-मात्र=मयम् तथा ।

sarva.zakti:_iyam zakti:_bhrama-mAtra=mayam tathA |

राम दृश्यत एव इदम् आभानम् अति-भास्वरम् ॥५।१८॥४८॥

rAma dRzyata eva idam AbhAnam ati-bhAsvaram ||48||

sarva.zakti: iyam zakti:

this Power is the all-Power zakti

bhrama-mAtra-mayam tathA

thus delusion-form-measured

rAma dRzyata eva idam

rAma, see only this

AbhAnam ati-bhAsvaram

glorious projection.

~m.48 And so, O rAma, this energy and force of delusion (and error) is part of the All-energy. The phenomenality of this world is only a reflection of the most effulgent One.

~vlm.48. Whom do you call your good friend, and whom do you say your great enemy? They all belong to the Sole One, and proceed alike from the Divine will.

~va.48. All this is the power of omnipotent Consciousness, as illusion is just an illusion. O rAma, this visible world is just a reflection of the light of this Consciousness.
~sv.44-48 This world-appearance exists; later it will vanish and reappear: but this is only for the ignorant, not for the enlightened. This world-appearance has sorrow for its nature: ignorance expands and aggravates it. But you are wise, O rAma, therefore by happy. Illusory appearance is none other than illusion; dream is none other than a dream! All this is the power of the omnipotent and the appearance is just the appearance.

सु.बन्धु: कस्य.चित्_क: स्याद्_इह नो कश्.चिद्_अप्य्_अरि: ।

su.bandhu: kasya.cit_ka: syAt_iha no kaz.cit_apy_ari: |

सदा सर्वे च सर्वस्य सर्वम् सर्व.ईश्वर-इच्छया ॥५।१८॥४९॥

sadA sarve ca sarvasya sarvam sarva.Izvara-icchayA ||49||

su.bandhu: kasyacit_ka:

what family for whom

syAt_iha na:

would there be for us

kazcit_apy_ari:

and likewise what enemy?

sadA sarve ca sarvasya

always all of the All

sarvam sarvezvarecchayA

is all by the will of the All-Lord.

~m.49 In this world no one is either a relative or friend of anyone. All is the will of the Lord of lords, always and ever.

~sv.49 Who is a relative here and to whom, and who is an enemy to whom: by the wish of the Lord of all beings, all are all to all at all times!

~vlm.49.] Everything is frail and fickle, and has its rise and fall from and into the Supreme Spirit; it likens the wave of the sea, rising and falling from and into the same water.

~va.49. Who is here a good friend and of whom? Who is an enemy? Everything
in everything is always everything by wish of the all-powerful
Consciousness.

आलून- शीर्णम् अखिलम् इदम् अन्योन्य-सम्श्रितम् ।

अनारतम् याति जगत्_तरङ्ग-ओघ इव_अम्भस: ॥५।१८॥५०॥

AlUna- zIrNam akhilam idam anyonya-samzritam |

anAratam yAti jagat_taraGga-ogha iva_ambhasa: ||50||

AlUna-zIrNam akhilam - x =

idam anyonya-samzritam - x =

anAratam yAti jagat - x =

taraGga-ogha iva ambhasa: - x.

~m.50 Due to mutuality of dependences, everything in this universe declines and decays.

~vlm.50. The worlds are rolling upward and going down again, like the axis and spokes of a wheel. (The rotations of the planets in their circuits above and below the sun).

~sv.50 This river of relationship is flowing on constantly. What is on top proceeds towards the bottom, and what is below rises up, like the cartwheel.

~va.50. Everything in this world is interwoven and continually rises and
falls like endless waves on the surface of an ocean.
#AlUna

#zIrNa

अथ ऊर्ध्वत्वम् आयाति यात्य्_ऊर्ध्वत्वम् अधस्_तथा ।

atha Urdhvatvam AyAti yAty_Urdhvatvam adha:_tathA |

सम्सारस्य चलस्य_अस्य चक्र.नेमिर्_इव_अभित: ॥५।१८॥५१॥

samsArasya calasya_asya cakra.nemi:_iva_abhita: ||51||

atha - and so =

Urdhvatvam AyAti - x =

yAty_Urdhvatvam adha:_tathA - x =

samsArasya calasya asya - x =

cakranemi:_iva abhita: - x.

~m.51 In this world, what is at a low point moves to the top and vice versa. Like a wheel it rotates continuously.

~sv.51 They who are in heaven later go to hell; and they who are in hell go to heaven. They go from one species to another, from one part of the universe to another.

~va.51. What is down comes up, and what is up comes down; this changing
world moves like a rotating wheel.

स्वर्ग.स्था नरकम् यान्ति नारकाश्_च त्रिविष्टपम् ।

योनेर्_योन्य्-अन्तरम् यान्ति द्वीपाद्_द्वीप-अन्तरम् जना: ॥५।१८॥५२॥

svarga.sthA narakam yAnti nArakA:_ca triviSTapam |

yone:_yony-antaram yAnti dvIpAt_dvIpa-antaram janA: ||52||

the Heavenly descend to man.ly nara.ka Hell

and ManHellers rise to the world of indra

people go from one womb into another

people of one continent or another

~m. Beings move from heaven to hell and vice versa. They move from one island to another.

*vlm. The celestials sometimes fall into hell, and the infernals are sometimes raised to heaven; animals of one kind are regenerated in another form, and the people of one continent and island are reborn in another; (as men are led from one country and climate to another, and settle there).

~va. Denizens of heavens after some time will come to hell; and residents of hell will go to heaven. People go from one birth to another, from one place to a different one.
*jd.52 - svarga-sthA narakam yAnti - the Heaveners go to man.ly nara.ka Hell = nArakA:_ca triviSTapam - and ManHellers to the world of indra = yone:_yony-antaram yAnti - they go from one womb into another = dvIpAt_dvIpa-antaram janA: - as people of one continent or another.

धीरा: कार्पण्यम् आयान्ति कृपणा यान्ति धीरताम् ।

dhIrA: kArpaNyam AyAnti kRpaNA yAnti dhIratAm |

परिस्फुरन्ति भूतानि पातोत्पात-शत-भ्रमै: ॥५।१८॥५३॥

parisphuranti bhUtAni pAtotpAta-zata-bhramai: ||53||

heroes become cowards

the pitiful come to heroism

the creatures burst forth with hundreds of fallings and befallings

~m. ... People shake out into hundreds of such high-low-high movements.

~vlm. ... rising and falling in a hundred ways.

एकरूप-स्थिरम् चक्रम् स्वच्छम् सम्ताप-वर्जितम् । न_इह सम्प्राप्यते किम्.चिद्_अग्नौ हिम.कणो यथा ॥५।१८॥५४॥

ekarUpa-sthiram cakram svaccham samtApa-varjitam | na_iha samprApyate kim.cit_agnau hima.kaNo yathA || 54||

eka.rUpa-sthiram – one.form-solid =

cakram svaccham - x =

samtApa-varjitam – wo painful distress =

na iha sam.prApyate kim.cit – there's nothing to be gathered here =

agnau hima.kaNa: yathA - it's like a snowflake in the fire.

~m.54 This wheel of work will never stay steady in one form or movement which is pure and sorrow-free. It is like a drop of dew falling into a flame.

~va.54. It is impossible for the passage in this world to be in one pleasant straight course without pain and loss, as existence of snow in the fire is impossible.
~vlm.53 Who has seen the wheel of fortune move slowly in one straight forward course forever, not tumbling in its ups and downs or turning to this side and that in its winding and uneven route? Fixedness of fortune is a fiction, like finding frost in fire.

ये ये नाम महाभागा बहवो बान्धवास्_तथा ।

विनष्टा एव दृश्यन्ते ते ते कतिपयैर्_दिनै: ॥५।१८॥५५॥

ye ye nAma mahAbhAgA_ bahavo bAndhavA:_tathA |

vinaSTA_ eva dRzyante te te katipayai:_dinai: ||55||

some are known as Great.Enjoyers

—Super.Rich—

(like many of your family)

after a few days

even these

come to know their own destruction

~m.55 We are witness to the occurence that many great men and relatives vanish from the world.

~vlm.54/pg.55. Those that are called great fortunes, and their components and appendages as also many good friends and relations; are all seen to fly away in a few days of this transient life.

~va.55. We see great people and many relatives pass away after some time.
*jd.55 - ye ye nAma mahAbhAgA: - whoever are called Great.Enjoyers [Super.Rich] = bahava: bAndhavA: tathA - many of your family are thus = te te katipayai: dinai: - those.ever after a few days = vinaSThA: eva dRzyante - very soon see destruction.

परतात्मीयtA अन्यत्व-त्वत्व-मत्त्व-आदि=भावना । न_इह सत्या महाबाहो द्वि.चन्द्र-आदि-दृशो यथा ॥५।१८॥५६॥

paratAtmIyatA anyatva-tvatva-mattva-Adi=bhAvanA | na_iha satyA mahAbAho dvi.candra-Adi-dRzo yathA ||

56||

paratA - perfection =

AtmIyatA – your.own =

anyatva-tvatva-mattva-Adi=bhAvanA –

otherness-youness-meness sort of Feeling is =

na iha satyA – not here real =

mahAbAho – Master Archer =

dvi.candra-Adi-dRza: yathA - like the vision of a double moon.

*jd. there are many explations of this image

the simplest is a drunkard seeing double

the Poet makes frequent reference to boozing

was he speaking from experience

* the tongue.twisting first line should be read aloud

~m.56 O rAma of mighty arms, there is nothing like ours, theirs and of others. There is nothing like yours and mine. All are like seeing the two moons.

~vlm.56. The thought of something as one's own and another's, and of this and that as mine, thine, his or others', are as false as the appearance of double suns and moons in the sky.

~sv.56-60 'He is friend' and 'He is not a relative' such thoughts arise in a mean person: in the magnanimous person such distinction does not arise. O rAma, all beings are your relatives, for in this universe there does not exist absolute unrelatedness.

~va.56. Own, other’s, mine, yours in such notions there is no truth, O
mighty rAma, as there is no truth in the sighting of the double moon.

"अयम् बन्धु: परश्_च_अयम् च-अहम् अयम्" भवान् । इति मिथ्या.दृशो राम विगलन्तु तव-अधुना ॥५।१८॥५७॥

"ayam bandhu: para:_ca_ayam ca-aham ayam" bhavAn | iti mithyA.dRzo rAma vigalantu tava-adhunA ||57||

"this is a relative & this is next-of-kin and this is 'I'"

—

Your Beingness

such a false view, rAma, let it dissolve for you

now

~vlm.57. That this is a friend and this other a foe, and that this is myself and that one is another, are all but false conceptions of your mind, and must be wiped off from it.

~va.57. Notions like “this is a relative, foe, myself or just a man” are illusory; O mighty rAma, leave them at once now.
*jd.57 - ayam bandhu: - 'this is a relative = para: ca ayam - and this next-of-kin = ca aham ayam - and this is "I"' = bhavAn - Your Majesty = iti mithyA-dRza: - such = o rAma = vigalantu tava_adhunA - let them drain.away from you now.

क्रीड-अर्थम् व्यवहार.स्थ एताभिर्_हत-दृष्टिभि: ।

आ-मूलम् अन्तश्_छिन्नाभिर्_बहिर्_विहर हेलया ॥५।१८॥५८॥

krIDa-artham vyavahAra.stha etAbhi:_hata-dRSTibhi: |

A-mUlam anta:_chinnAbhi:_bahi:_vihara helayA ||58||

krIDa-artham vyavahAra.sthe – playfully in worldly affairs =

etAbhi: hata-dRSTibhi: - x =

A-mUlam anta:_chinnAbhi: - from root to top =

bahir vihara helayA - outside proceed having fun.

~m.58 move about in this world with a sense of sport and pastime. Let your heart be totally free of thoughts of you and I.

~vlm.58. make it thy pleasure however to mix with the blinded populace, and those that are lost to reason; and deal with them in thy usual unaltered way. (mix with the thoughtless mob, but think with the thoughtful wise. So says Sadi. I learnt morals from the immoral, adabaz bedabanamokhtam).

~va.58. Remove inside these notions of objects, cut them completely to the
root, behave in this world as if playing and conduct yourself easily
and naturally.
~vlm.58. Conduct thyself in such a manner in thy journey through this world, that thou mayst not sink under the burden of thy cares of it.

सम्सार-सरणावस्याम् तथा विहर सुव्रत । न यथैव श्रम-श्रान्तो वासना-भारवान्_इव ॥५।१८॥५९॥

samsAra-saraNa-avasyAm tathA vihara suvrata | na yathaiva zrama-zrAnto vAsanA-bhAravAn_iva ||59||

samsAra-saraNa-a.vasyAm – (a vAsanA) not wearing samsAra-process =

tathA - thus =

vihara - rove =

suvrata - o faithful one =

na yathA eva - but not this way =

zrama-zrAnta: - toil-reposed =

vAsanA-bhAravAn_iva - like one with a vAsanA-load.

~vlm.59. When thou comest to thy reason, to lay down thy earthly cares and desires; then shalt thou have that composure of thy mind, which will exonerate thee from all thy duties and dealings in life.

~m.59 O rAma of good vows, move about in the world like a traveller with out any load of vasanas.

~sv.61-64 The wise know that 'There is nowhere where I am not' and 'That is not which is not mine': thus they overcome limitation or conditioning.

~va.59. Live in this illusory world easily and virtuously, not dragging with yourself a tiresome load of desires and notions.
*jd.59 - samsAra-saraNa-a.vasyAm – (a vAsanA) not wearing samsAra-process = tathA - thus = vihara - rove = suvrata - o faithful one = na yathA eva - but not this way = zrama-zrAnta: - toil-reposed = vAsanA-bhAravAn_iva - like one with a vAsanA-load.

यथा यथा_एषा कार्याणि वासनाक्षय-कारिणी । विचारणा तव_उदेति सम्शाम्यन्ति तथा तथा ॥५।१८॥६०॥

yathA yathA_eSA kAryANi vAsanAkSaya-kAriNI | vicAraNA tava_udeti samzAmyanti tathA tathA ||60||

yathA yathA eSA – however this -f.- =

kAryANi – thm works -f.- =

vAsanAkSaya-kAriNI – eroding the vAsanA -f.- =

vicAraNA – the process of enquiry -f.- =

tava udeti – for you arises =

samzAmyanti – they quietly subside =

tathA tathA - thatever.

~m.60 As inquiry that leads to decline of vasanas increases, activities also will become more and more passive.

~sv.61-64 The wise know that 'There is nowhere where I am not' and 'That is not which is not mine': thus they overcome limitation or conditioning.

~va.60. As your ability to discriminate the truth increases, leading to
destruction of desires, your involvement in actions will keep on
decreasing.
~vlm.60. It is the part of lowminded men, to reckon one as a friend and another as no friend; but noble minded men do not observe such distinctions between man and man. (Lit. Their minds are not clouded by the mist of distinction).

*jd.60 - yathA yathA eSA – however this -f.- = kAryANi – thm works -f.- = vAsanAkSaya-kAriNI – eroding the vAsanA -f.- = vicAraNA – the process of enquiry -f.- = tava udeti – for you rises = samzAmyanti – they quietly subside = tathA tathA - thatever.

"अयम् बन्धुर्_अयम् न" इति गणना लघु-चेतसाम् ।

उदार-चरितानाम् तु विगत-आवरणा एव धी: ॥५।१८॥६१॥

"ayam bandhu:_ayam na" iti gaNanA laghu-cetasAm |

udAra-caritAnAm tu vigata-AvaraNA eva dhI: ||61||

"ayam bandhu:_ayam na" - "This is a relation, this is not'' =

iti gaNanA – so counting =

laghu-cetasAm - x =

udAra-caritAnAm tu - x =

vigata-avaraNA eva dhI: - when Thought removes the Veil.

~vwv.2057/61 The consideration that "this one is a kinsman and this one is not," is of (or cherished by) persons who have a mean mind [laghu-cetas "slender awareness", LightWittedness das....@gmail.com]. But, for persons possessing a noble behavior [udAra-carita], the intellect [dhIH] is quite free from coverings (or restraints) [vigata-avaraNA].

~vlm.61/62 There is nothing wherein I am not, (or where there is not the Ego); and nothing which is not mine (i. e. beyond the Ego): the learned who have considered it well, make no difference of persons in their minds).

~m.61 Only small minds have the feelings of 'my relations, and your people'. Noble and wise people are free from such limitations and boundaries.

~sv.61-64 The wise know that 'There is nowhere where I am not' and 'That is not which is not mine': thus they overcome limitation or conditioning.

~va.61. “This is my relative” and “this is not” such notions arise only in a silly mind, but wise and noble men don’t entertain such distinctions.

Øtt. #AvaraNa‑ वृ #vR – to withhold-> #varaNa – by enclosure #AvR – all.over -> #AvaraNam - the act of covering, &c. • in yv.FM the tt. is AvaraNa.Veiling – the Veil that Lady samsArA wears in the brahman.Immensity •• #nirAvaraNa ‑ unveiled, manifest, evident, veNis. •• #anAvaraNa - unveiling. •-• Comp. #anAvaraNa-buddha=jJAna - the unimpeded knowledge of a Buddha. •• #nirAvaraNa- - unveiled, manifest, evident, VeNis.

गण् #gaN -> #gaNanam - reckoning, counting, calculation hit.&c • #gaNanA - id. mbh.&c. • the being enumerated among (in comp.) *ragh. viii, 94 • considering, supposing hit.&c • regarding, taking notice of (gen.), consideration Prab. i, 20/21 RAjat. v, 308.

न तद्_अस्ति न यत्राहम् न तद्_अस्ति न यन्_मम । इति निर्णीय धीराणाम् विगतावरणैव धी: ॥५।१८॥६२॥

na tat_asti na yatrAham na tat_asti na yan_mama | iti nirNIya dhIrANAm vigatAvaraNaiva dhI: ||62||

no That is

(not where I am)

no That is

(not which is mine)

so have Heroes determined when Thought removes its Veil

~vwv.2058/62 "There is no place [na tad asti] where I am not [na yatra aham]; there is nothing which is not mine." Having ascertained in this manner, the intellect of the wise (or self-possessed ones) [dhIrAnAm] is quite free from coverings (or restraints) [vigata-avaraNA].

~vlm.62 There is nothing wherein I am not, (or where there is not the Ego); and nothing which is not mine (i. e. beyond the Ego): the learned who have considered it well, make no difference of persons in their minds).

~m.62 'There is nothing where I am not, there is nothing which is not mine' with such a mental resolve and belief, strong and wise souls remove the limitations on their intellect and discrinination.

~va.62. With clear understanding that “there is nothing besides me” and
“there is nothing which is not mine” wise men overcome limitations.

~sv.61-64 The wise know that 'There is nowhere where I am not' and 'That is not which is not mine': thus they overcome limitation or conditioning.

~jd. "That is not where I am not too:

that is not which is not for-me,"

so it's determined by the wise

when the thoughts are free from veiling.

*jd.62 - "na tad asti – no That is = na yatra aham – not where I am = na tad asti - no That is = na yan mama" – which is for.me. = iti nirNIya dhIrANAm - so it is determined by the Heroes =

vigata-avaraNA eva dhI: - when Thought removes the Veil.

न अस्तम् एति न च उदेति यश्_चिद्-आकाशवन्-महान् । सर्वम् सम्पश्यति स्वस्थ: स्वस्थो भूमितलम् यथा ॥५।१८॥६३॥

na astam eti na ca udeti ya:_cid-AkAzavan-mahAn | sarvam sampazyati svastha: svastho bhUmitalam yathA ||63||

it does not set, it does not rise

it is great chit.Consciousness Space

—

it comprehends everything in itself

as its surface comprehends the earth

~vlm.63. The intellects of the wise, are as clear as the spacious firmament, and there is no rising nor setting of their intellectual light, which views everything as serenely as in the serenity of the atmosphere and as plainly as the plain surface of the earth.

~va.63. The wise sage is like the pure space of Consciousness which neither rises nor sets; he sees everything as it is and as clear as the surface of the earth.
*jd.63 - na astam eti - It does not go to setting = na ca udeti neither does it arise - ya: cid-AkAzavan-mahAn What is the great Consciousness-Space = sarvam sampazyati - svastha: comprehends all as in-itself = svastha: bhUmitalam yathA - as the earth's surface is in-itself

सर्वा एव हि ते भूत-जातयो राम बन्धव: ।

अत्यन्त-असम्युता एतास्_तव राम न कश्चन ॥५।१८॥६४॥

sarvA: eva hi te bhUta-jAtayo rAma bandhava: |

atyanta-asamyutA etA:_tava rAma na kazcana ||64||

sarvA: eva hi - since most.everything is =

te bhUta-jAtaya: - of your Being-Species are =

o rAma =

bandhava: - relations =

atyanta-asamyutA - boundlessly unconjunct =

etA: tava – these for you are =

o rAma = na kazcana - not anything.

~m. All are your relatives O rAma. Due to the relationships during millions of births, there is no species which is not related to you.

~vwv.64 "rAma! All classes [jAti] of beings are indeed your kinsmen [rAmabandhava:]. None whatever of these beings are very much unconnected to you.

~va.64. O rAma, all beings here are your relatives; there is no absolute independence, O rAma!

*jd.64 - sarvA: eva hi - since most.everything is = te bhUta-jAtaya: - of your Being-Species are = o rAma = bandhava: - relations = atyanta-asamyutA - infinitely disconnected = etA: tava – these for you are = o rAma = na kazcana - not anything.

विविध-जन्म=शत-अहित-सम्भ्रमे

vividha-janma=zata-ahita-sambhrame

जगति बन्धुर्_अबन्धुर्_इती_क्षणम् ।

jagati bandhu:_abandhu:_itI_kSaNam |

भ्रम-दशा एव विवल्गति वस्तुतस्

bhrama-dazA eva vivalgati vastutas

त्रिभुवनम् चिर-बन्धुर्_अबन्ध्व्_अपि ॥५।१८॥६५॥

tribhuvanam cira-bandhu:_abandhu_api ||65||

in different births by the hundred, a messy confusion in the world

relation o&r no relation

in.a.flash

illusory states also burst into substantiality

the Triple World of long relation tho without relationship

*AB. ... sarvam ity abanbhu api ... || cf. jJAna.bandhu fm.7.21

~vlm.63/64 Know Ráma! all created beings, are friendly and useful to you, and there is nobody nor any in the world, wherewith you are not related in some way on your part, (No body is a unit himself, but forms a part of the universal whole).

~va.65. In this illusory world it is a mistake to consider someone out of countless beings as a relative or non-relative. In reality any non-relative in any of the three worlds here is distantly related to you.
~m.65 To look upon people as relatives and otherwise is an error. All in the three words are your relatives since long, due to the millions of births over the acons. They may not be your relatives in this birth.

~sv.61-64 The wise know that 'There is nowhere where I am not' and 'That is not which is not mine': thus they overcome limitation or conditioning.

~m.64 All are your relatives O rAma. Due to the relationships during millions of births, there is no species which is not related to you. m.65 64. It is erroneous to look any one as a friend or foe, among the various orders of created beings in the universe; which in reality may be serviceable to you, however unfriendly they may appear at first.

*jd.65 - vividha-janma=zata-ahita-sambhrame – i various-births=hundreds-unfit-confusion = jagati – i the world = bandhu: - relation = a-bandhur – non-relation = itI kSaNam – so in.a.flash = bhrama-dazA eva – illusory states also = vivalgati vastutas – bursting into substantiality = tri.bhuvanam – the Triple World = cira-bandhu: - long a relation = abandhu api – tho unrelated.

oॐm

ÂUUMmmmm....

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

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

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

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

+++

Comments and suggestions

are welcome at

das....@gmail.com

Please begin the Subject line with the relevant _sarga/canta:_ Number, e.g. "re: y5084".

The complete YVFiles,

including the Concordant Glossary, and every Sarga/Canto,

in their most recent update,

can be downloaded at:

All YVFiles:

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

Concordant Glossary (CGl1405)

https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0

oॐm

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

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

DAILY READINGS 23 February

fm5019 2.fb21..23 LIVING.FREE .z65

https://www.dropbox.com/s/1j5pw5o59i6t38a/fm5018%202.fb21..23%20LIVING.FREE%20.z65.docx?dl=0

fm7029 3.fb23-24 Inexplicablility .z79

https://www.dropbox.com/s/sfdb4hwf90btolo/fm7029%203.fb23-24%20Inexplicablility%20.z79.docx?dl=0

fm2003 1.fb23-24 The Flow of Creation .z36

https://www.dropbox.com/s/kbkav1xgfpgjxs8/fm2003%201.fb23-24%20The%20Flow%20of%20Creation%20.z36.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:

संकल्पात् स 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

fm5018 2.fb21..23 LIVING.FREE .z65.docx

Jiva Das

unread,

Feb 26, 2021, 5:32:46 PM2/26/21

to yoga vasishtha

FM5018 LIVING.FREE 2.fb25..27 .z65

https://www.dropbox.com/s/1j5pw5o59i6t38a/fm5018%202.fb25..27%20LIVING.FREE%20.z65.docx?dl=0

FM.5.1-FM.5.24

https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0

FM.5.18 LIVING.FREE

सर्ग 5.१८

sarga 5.18

वसिष्ठ उवाच ।

vasiSTha uvAca |

युक्त.आशयानाम् महता.महतानाम् कु.दृष्टिभिः ।

yukta.AzayAnAm mahatA.mahatAnAm ku.dRSTibhi: |

स्वभावः ऽयम्, महाबाहो, लीलया चरताम् इह ॥५।१८॥१॥

svabhAva:_ayam, mahAbAho, lIlayA caratAm iha ||5|18|1||

विहरन्न्*_अपि संसारे जीवन्मुक्त.मना मुनिः ।

viharan*_api saMsAre jIvanmukta.manA muni: |

आदि.मध्य.अन्त.विरसा* विहसेज्_जागतीर् गतीः ॥५।१८॥२॥

Adi.madhya.anta.virasA:_vihaset jAgatI:_gatI: ||5|18|2||

सर्व.प्रकृत=कार्य.स्थो मध्य.स्थाः सर्व.दृष्टिषु ।

sarva.prakRta=kArya.stha:_madhya.sthA: sarva.dRSTiSu |

ध्येयम् तम् वासनात्यागम् अवलम्ब्य व्यवस्थितः ॥५।१८॥३॥

dhyeyam tam vAsanÂtyAgam avalambya vyavasthita: ||5|18|03||

सर्वत्र विगत.उद्वेगः सर्व.अर्थ.परिपोषकः ।

sarvatra vigata.udvega: sarva.artha.paripoSaka: |

विवेक.उद्द्योत.दृष्ट.आत्मा प्रबोध.उपवन.स्थितिः ॥४॥

viveka.uddyota.dRSTa.AtmA prabodha.upavana.sthiti: ||5|18|04||

सर्व.अतीत.पद=आलम्बी पूर्ण.इन्दु.शिशिर.आशयः ।

sarva.atIta.pada=AlambI pUrNa.indu.zizira.Azaya: |

न_उद्वेगी न.च तुष्ट.आत्मा संसारे न_अवसीदति ॥५।१८॥५॥

na_udvegI na.ca tuSTa.AtmA saMsAre na_avasIdati ||5|18|05||

सर्व.शत्रुषु मध्य.स्थो दया.दाक्षिण्य.संयुतः ।

sarva.zatruSu madhya.stha:_dayA.dAkSiNya.saMyuta: |

प्राप्त.कर्म=करो ऽग्र्याणाम् संसारे न_अवसीदति ॥५।१८॥६॥

prApta.karma=kara:_agryANAm saMsAre na_avasIdati ||5|18|06||

न_अभिनन्दति न द्वेष्टि न शोचति न काङ्क्षति ।

na_abhinandati na dveSTi na zocati na kAGkSati |

मौन.स्थः प्रकृत.अस्तम्भी संसारे न_अवसीदति ॥५।१८॥७॥

mauna.stha: prakRta.astambhI saMsAre na_avasIdati ||5|18|7||

पृष्टः सन् प्रकृतम् वक्ति न पृष्टः स्थाणुवत् स्थितः ।

pRSTa: san prakRtam vakti na pRSTa: sthANuvat sthita: |

ईहित.अनीहितैर् मुक्तः संसारे न_अवसीदति ॥५।१८॥८॥

Ihita.anIhitai:_mukta: saMsAre na_avasIdati ||5|18|08||

सर्वस्य_अभिमतम् वक्ता च_उदितः पेशल.उक्तिमान् ।

sarvasya_abhimatam vaktA ca_udita: pezala.uktimAn |

आशय.ज्ञश् च भूतानाम् संसारे न_अवसीदति ॥५।१८॥९॥

Azaya.jJa:_ca bhUtAnAm saMsAre na_avasIdati ||5|18|09||

युक्त.अयुक्त.दृशा ग्रस्तम् आशा_उपहत.चेष्टितम् ।

yukta.ayukta.dRzA grastam AzA_upahata.ceSTitam |

जानाति लोक.दृष्टान्तम् कर.कोटर.बिल्ववत् ॥५।१८॥१०॥

jAnAti loka.dRSTAntam kara.koTara.bilvavat ||5|18|10||

परम् पदम् उपारूढो_भङ्गुराम् जागतीम् स्थितिम् ।

param padam upArUDha:_bhaGgurAm jAgatIm sthitim |

अन्तःशीतलया बुद्ध्या हसन्न्*_इव निरीक्षते ॥५।१८॥११॥

anta:zItalayA buddhyA hasan*_iva nirIkSate ||5|18|11||

जित.चित्ता* महात्मानो_ये हि दृष्ट.परावराः ।

jita.cittA:_mahAtmAno_ye hi dRSTa.parAvarA: |

स्वभाव* ईदृशस्_तेषाम् कथितस्_तव, राघव ॥५।१८॥१२॥

svabhAva* IdRza:_teSAm kathita:_tava, rAghava ||5|18|12||

वयम् तु वक्तुम् मूर्खानाम् अजित.आत्मीय.चेतसाम् ।

vayam tu vaktum mUrkhAnAm ajita.AtmIya.cetasAm |

भोग.कर्दम.मग्नानाम् न विद्मो ऽभिमतम् मतम् ॥५।१८॥१३॥

bhoga.kardama.magnAnAm na vidma:_abhimatam matam ||5|18|13||

तेषाम् अभिमता* नार्यो_भाव.अभाव.विभूषिताम् ।

teSAm abhimatA* nArya:_bhAva.abhAva.vibhUSitAm |

ज्वाला.नरक.वह्नीनाम् यास्_ताः कनक.रोचिषः ॥५।१८॥१४॥

jvAlA.naraka.vahnInAm yA:_tA: kanaka.rociSa: ||5|18|14||

अनर्थ.गहनाश् च_अर्था* व्यर्था.अनर्थ.कदर्थनाः ।

an.artha.gahanA:_ca_arthA: vyarthA.anartha.kadarthanA: |

दिशन्तो_दुःख.संरम्भम् अभितः प्रहितापदः ॥५।१८॥१५॥

dizanta:_du:kha.saMrambham abhita: prahitApada: ||5|18|15||

फल.सम्धीनि कर्माणि नाना.आचार=मयानि च ।

phala.saMdhIni karmANi nAnA.AcAra=mayAni ca |

सुख.दुःखाव्_अपूर्णानि तानि वक्तुम् न शक्नुमः ॥५।१८॥१६॥

sukha.du:khau_apUrNAni tAni vaktum na zaknuma: ||5|18|16||

पूर्णाम् दृष्टिम् अवष्टभ्य ध्येय.त्याग.विलासिनीम् ।

pUrNAm dRSTim avaSTabhya dhyeya.tyAga.vilAsinIm |

जीवन्.मुक्ततया स्वस्थो लोके विहर, राघव ॥५।१८॥१७॥

jIvan.muktatayA svastha:_loke vihara, rAghava ||5|18|17||

अन्तः सम्त्यक्त.सर्वाशो वीत.रागो_विवासनः ।

anta: saMtyakta.sarvAza:_vIta.rAga:_vi.vAsana: |

बहिः सर्वसम् आचारो_लोके विहर, राघव ॥५।१८॥१८॥

bahi: sarvasam AcAra:_loke vihara, rAghava ||5|18|18||

उदारः पेशल.आचारः सर्व.आचार.अनुवृत्तिमान् ।

udAra: pezala.AcAra: sarva.AcAra.anuvRttimAn |

अन्तः सर्व.परित्यागी लोके विहर राघव ॥५।१८॥१९॥

anta: sarva.parityAgI loke vihara rAghava ||5|18|19||

प्रविचार्य दशाः सर्वा यद् अतुच्छम् परम् पदम् ।

pravicArya dazA: sarvA: yat_atuccham param padam |

तद् एव भावेनालम्ब्य लोके विहर राघव ॥५।१८॥२०॥

tat_eva bhAvenA_Alambya loke vihara rAghava ||5|18|20||

अन्तर् नैराश्यम् आदाय बहिर् आशा.उन्मुख.ईहितः ।

antar_nairAzyam AdAya bahir_AzA.unmukhaIhita: |

बहिस्_तप्तो_अन्तर् आशीतो_लोके विहर राघव ॥५।१८॥२१॥

bahi:_tapta:_antar_AzIta:_loke vihara rAghava ||5|18|21||

बहिः कृत्रिम.संरम्भो_हृदि संरम्भ.वर्जितः ।

bahi: kRtrima.saMrambha:_hRdi saMrambha.varjita: |

कर्ता बहिर् अकर्ता_अन्तर् लोके विहर राघव ॥५।१८॥२२॥

kartA bahir_akartA_antar_loke vihara rAghava ||5|18|22||

ज्ञातवान् असि सर्वेषाम् भावानाम् सम्यग्.अन्तरम् ।

jJAtavAn asi sarveSAm bhAvAnAm saMyak.antaram |

यथा_इच्छसि तथा दृष्ट्या लोके विहर राघव ॥५।१८॥२३॥

yathA_icchasi tathA dRSTyA loke vihara rAghava ||5|18|23||

कृत्रिम.उल्लास.हर्ष.स्थः कृत्रिम.उद्वेग.गर्हणः ।

kRtrima.ullAsa.harSa.stha: kRtrima.udvega.garhaNa: |

अगृहीत.कलङ्क.अङ्को_लोके विहर राघव ॥५।१८॥२४॥

a.gRhIta.kalaGka.aGka:_loke vihara rAghava ||5|18|24||

त्यक्ता_अहम्कृतिर् आश्व् अस्त.मतिर् आकाश.शोभनः ।

tyaktA_ahamkRti:_Azu_asta.mati:_AkAza.zobhana: |

अगृहीत.कलङ्क.अङ्को_लोके विहर, राघव ॥५।१८॥२५॥

agRhIta.kalaGka.aGka:_loke vihara, rAghava ||5|18|25||

आशा.पाश=शत.उन्मुक्तः समः सर्वासु वृत्तिषु ।

AzA.pAza=zata.unmukta: sama: sarvAsu vRttiSu |

बहिः प्रकृति.कार्य=स्थो लोके विहर, राघव ॥५।१८॥२६॥

bahi: prakRti.kArya=stha:_loke vihara, rAghava ||5|18|26||

न बन्धो ऽस्ति न मोक्षो ऽस्ति देहिनः परम.अर्थतः ।

na bandha:_asti na mokSa:_asti dehina: parama.arthata: |

मिथ्या_इयम् इन्द्रजाल.श्रीः संसार.परिवर्तिनी ॥५।१८॥२७॥

mithyA_iyam indrajAla.zrI: saMsAra.parivartinI ||5|18|27||

भ्रान्ति.मात्रम् इदम् मोहाज्_जगद् राघव दृश्यते ।

bhrAnti.mAtram idam mohAt_jagat_rAghava dRzyate |

जनित.प्रत्ययम् स्फारम् जलम् तीव्र.आतपे यथा ॥५।१८॥२८॥

janita.pratyayam sphAram jalam tIvra.Atape yathA ||5|18|28||

अबद्धस्य_एक.रूपस्य सर्वगस्य_आत्मनः कथम् ।

a.baddhasya_eka.rUpasya sarvagasya_Atmana: katham |

बन्धः स्यात् तद् अभावे तु मोक्षः कस्य विधीयते ॥५।१८॥२९॥

bandha: syAt tat_abhAve tu mokSa: kasya vidhIyate ||5|18|29||

अ=तत्त्व.ज्ञान.जाता_इयम् संसार.भ्रान्तिर् आतता ।

a=tattva.jJAna.jAtA_iyam saMsAra.bhrAnti:_AtatA |

तत्त्व.ज्ञानात् क्षयम् याति रज्ज्वाम् इव भुजङ्ग.धीः ॥५।१८॥३०॥

tattva.jJAnAt kSayam yAti rajjvAm iva bhujaGga.dhI: ||5|18|30||

ज्ञातवान् असि तत्त्वम् स्वम् एकया सूक्ष्मया धिया ।

jJAtavAn asi tattvam svam ekayA sUkSmayA dhiyA |

जातो ऽसि निर्.अहम्कारो_व्योमवत् तिष्ठ निर्मलः ॥५।१८॥३१॥

jAta:_asi nir.ahamkAra:_vyomavat tiSTha nirmala: ||5|18|31||

ज्ञो ऽसि त्व्_इत्थम् तद् अखिलाः सुहृद्.बान्धव=वासनाः ।

jJa:_asi tu_ittham tat_akhilA: suhRt.bAndhava=vAsanA: |

सम्त्यज_असत्.स्वभावस्य का नाम किल भावना ॥५।१८॥३२॥

saMtyaja_asat.svabhAvasya kA nAma kila bhAvanA ||5|18|32||

अपि च_इत्थम् तद् अन्यस्_त्वम् सत्त्ववान् अनुमीयसे ।

api ca_ittham tat_anya:_tvam sattvavAn anumIyase |

इदम् प्रथम.तः प्राप्तम् परमाद् अपि कारणात् ॥५।१८॥३३॥

idam prathama.ta: prAptam paramAt_api kAraNAt ||5|18|33||

भोग.बन्धु=जगद्.भावैः कर्मभिश् च शुभ.अशुभैः ।

bhoga.bandhu=jagat.bhAvai: karmabhi:_ca zubha.azubhai: |

आत्मनो_न_अस्ति सम्बन्धः किम् एतान् अनुशोचसि ॥५।१८॥३४॥

Atmana:_na_asti sambandha: kim etAn anuzocasi ||5|18|34||

आत्म.तत्त्व.एक.सारो ऽहम् इति जात.धियो_भयैः ।

Atma.tattva.eka.sAra:_aham iti jAta.dhiya:_bhayai: |

न ते राम_अस्ति सम्बन्धः किम् बिभेषि जगद्.भ्रमात् ॥५।१८॥३५॥

na te rAma_asti sambandha: kim bibheSi jagat.bhramAt ||5|18|35||

अजातस्य सतो_बन्धोर् बन्ध=दुःख.सुख+भ्रमैः ।

ajAtasya sata:_bandho:_bandhu.du:kha.sukha+bhramai: |

कस्_ते राघव सम्बन्धो_यद् एतान् अनुशोचसि ॥५।१८॥३६॥

ka:_te, rAghava, sambandha:_yat etAn anuzocasi ||5|18|36||

त्वम् चेद् बभूविथ पुरा तथेदानीम् भविष्यसि ।

tvam cet babhUvitha purA tathA_idAnIm bhaviSyasi |

अद्य चेह स्थितो ऽसि_इति ज्ञातवान् असि निश्चयम् ॥५।१८॥३७॥

adya ca_iha sthita:_asi_iti jJAtavAn asi nizcayam ||5|18|37||

तदा_अनन्तर.गान् अन्यान् प्राण.आदीन् निकट.स्थितान् ।

tadA_an.antara.gAn anyAn prANa.AdIn nikaTa.sthitAn |

बन्धून् अतीतान् सुबहून् कस्मात् त्वम् न_अनुशोचसि ॥५।१८॥३८॥

bandhUn atItAn subahUn kasmAt tvam na_anuzocasi ||5|18|38||

पूर्वम्_अन्यस्_तथा_इदानीम् बभूविथ भविष्यसि ।

pUrvam anya:_tathA_idAnIm babhUvitha bhaviSyasi |

यदि राम तथा_अपि त्वम् सद्.रूपम् किम् विमुह्यसि ॥५।१८॥३९॥

yadi, rAma, tathA_api tvam sat_rUpam kim vimuhyasi ||5|18|39||

पुरा भूत्वा_अद्य भूत्वा च भूयश् चेन् न भविष्यसि ।

purA bhUtvA_adya bhUtvA ca bhUya:_cet_na bhaviSyasi |

तथा_अपि क्षीण.संसारः किम् अर्थम् अनुशोचति ॥५।१८॥४०॥

tathA_api kSINa.saMsAra: kim artham anuzocati ||5|18|40||

तस्मान्_न दुःखिता युक्ता प्राकृते जागते क्रमे ।

tasmAt_na du:khitA yuktA prAkRte jAgate krame |

तथा_एव मुदिता युक्ता युक्तम् कार्य.अनुवर्तनम् ॥५।१८॥४१॥

tathA_eva muditA yuktA yuktam kArya.anuvartanam ||5|18|41||

मा गच्छ दुःखिताम्, राम, सुखिताम् अपि मा व्रज ।

mA gaccha du:khitAm, rAma, sukhitAm api mA vraja |

समताम् एहि सर्वत्र परमात्मा हि सर्व.गः ॥५।१८॥४२॥

samatAm ehi sarvatra paramAtmA hi sarva.ga: ||5|18|42||

अनन्तः सत्.स्वरूपस्_त्वम् खम् इव_अति.तत.अन्तरम् ।

ananta: sat.svarUpa:_tvam kham iva_ati.tata.antaram |

प्रकाशो नित्य.शुद्धस्_त्वम् ज्वालानाम् इव कोटरम् ॥५।१८॥४३॥

prakAza:_nitya.zuddha:_tvam jvAlAnAm iva koTaram ||5|18|43||

जागतानाम् परार्थानाम् अदृष्ट.आत्म.तनुस्_तनुः ।

jAgatAnAm parArthAnAm a.dRSTa.Atma.tanu:_tanu: |

हृत्.स्थो ऽसि हार.मुक्तानाम् एकस्_तनुर् इव_आततः ॥५।१८॥४४॥

hRt.stha:_asi hAra.muktAnAm eka:_tanu:_iva_Atata: ||5|18|44||

संसार.स्थितिर् एव_इयम् यद् भूत्वा भूयते पुनः ।

saMsAra.sthiti:_eva_iyam yat_bhUtvA bhUyate puna: |

अज्ञेन_एव न तज्ज्ञेन ज्ञो ऽसि, राम, सुखी.भव ॥५।१८॥४५॥

ajJena_eva na tat.jJena jJa:_asi, rAma, sukhI.bhava ||5|18|45||

स्वरूपम् इदम् अस्य_अस्तु सम्सृतेः सतत.आधिमत् ।

svarUpam idam asya_astu saMsRte: satata.Adhimat |

अज्ञानात् स्फारताम् एति ज्ञातवान् असि सन्मते ॥५।१८॥४६॥

ajJAnAt sphAratAm eti jJAtavAn asi sanmate ||5|18|46||

रूपम् किम् अन्यद् भवतु भ्रम.मात्राद् ऋते भ्रमे ।

rUpam kim anyat bhavatu bhrama.mAtrAt_Rte bhrame |

स्वप्न.मात्राद् ऋते स्वप्ने भवत्य्_अन्यो_हि कः क्रमः ॥५।१८॥४७॥

svapna.mAtrAt_Rte svapne bhavati_anyo_hi ka: krama: ||5|18|47||

सर्व.शक्तिर् इयम् शक्तिर् भ्रम.मात्र=मयम् तथा ।

sarva.zakti:_iyam zakti:_bhrama.mAtra=mayam tathA |

राम दृश्यत एव_इदम् आभानम् अति.भास्वरम् ॥५।१८॥४८॥

rAma, dRzyata* eva_idam AbhAnam ati.bhAsvaram ||5|18|48||

सु.बन्धुः कस्य.चित् कः स्याद् इह नो_कश्चिद् अप्य्_अरिः ।

su.bandhu: kasya.cit ka: syAt_iha na.u ka:cit_api_ari: |

सदा सर्वे च सर्वस्य सर्वम् सर्व.ईश्वर.इच्छया ॥५।१८॥४९॥

sadA sarve ca sarvasya sarvam sarva.Izvara.icchayA ||5|18|49||

आलून.शीर्णम् अखिलम् इदम् अन्योन्य.संश्रितम् ।

AlUna.zIrNam akhilam idam anyonya.saMzritam |

अनारतम् याति जगत् तरङ्ग.ओघ इव_अम्भसः ॥५।१८॥५०॥

anAratam yAti jagat taraGga.ogha* iva_ambhasa: ||5|18|50||

अध* ऊर्ध्वत्वम् आयाति यात्य्_ऊर्ध्वत्वम् अधस्_तथा ।

adha:_Urdhvatvam AyAti yAti_Urdhvatvam adha:_tathA |

संसारस्य चलस्य_अस्य चक्र.नेमिर् इव_अभितः ॥५।१८॥५१॥

saMsArasya calasya_asya cakra.nemi:_iva_abhita: ||5|18|51||

स्वर्ग.स्था* नरकम् यान्ति नारकाश् च त्रि.विष्टपम् ।

svarga.sthA:_narakam yAnti nArakA:_ca tri.viSTapam |

योनेर् योन्य्.अन्तरम् यान्ति द्वीपाद् द्वीप.अन्तरम् जनाः ॥५।१८॥५२॥

yone:_yoni.antaram yAnti dvIpAt_dvIpa.antaram janA: ||5|18|52||

धीराः कार्पण्यम् आयान्ति कृपणा* यान्ति धीरताम् ।

dhIrA: kArpaNyam AyAnti kRpaNA:_yAnti dhIratAm |

परिस्फुरन्ति भूतानि पात.उत्पात.शत.भ्रमैः ॥५।१८॥५३॥

parisphuranti bhUtAni pAta.utpAta.zata.bhramai: ||5|18|53||

एक.रूप.स्थिरम् चक्रम् स्वच्छम् संताप.वर्जितम् ।

eka.rUpa.sthiram cakram svaccham saMtApa.varjitam |

न_इह सम्प्राप्यते किम्चिद् अग्नौ हिम.कणो_यथा ॥५।१८॥५४॥

na_iha sam.prApyate kim.cit agnau hima.kaNa:_yathA ||5|18|54||

ये ये नाम महाभागा बहवो_बान्धवास्_तथा ।

ye ye nAma mahAbhAgA:_bahava:_bAndhavA:_tathA |

विनष्टा एव दृश्यन्ते ते ते कतिपयैर् दिनैः ॥५।१८॥५५॥

vinaSTA:_eva dRzyante te te katipayai:_dinai: ||5|18|55||

परता_आत्मीयता_अन्यत्व.त्वत्व.मत्त्व.आदि=भावना ।

न_इह सत्या, महाबाहो, द्वि.चन्द्र.आदि.दृशो यथा ॥५।१८॥५६॥

paratA_AtmIyatA_anyatva.tvatva.mattva.Adi=bhAvanA |

na_iha satyA, mahAbAho, dvi.candra.Adi.dRza:_yathA ||5|18|56||

"अयम् बन्धुः परश् च_अयम् च_अहम् अयम्" भवान् ।

"ayam bandhu: para:_ca_ayam ayam ca_aham ayam bhavAn" |

इति मिथ्या.दृशो, राम, विगलन्तु तव_अधुना ॥५।१८॥५७॥

iti mithyA.dRza:, rAma, vigalantu tava_adhunA ||5|18|57||

क्रीड.अर्थम् व्यवहार.स्थ एताभिर् हत.दृष्टिभिः ।

krIDa.artham vyavahAra.stha* etAbhi:_hata.dRSTibhi: |

आ.मूलम् अन्तश् छिन्नाभिर् बहिर् विहर हेलया ॥५।१८॥५८॥

A.mUlam anta:_chinnAbhi:_bahi:_vihara helayA ||5|18|58||

संसार.सरण.अवस्याम् तथा विहर, सुव्रत ।

saMsAra.saraNa.avasyAm tathA vihara, suvrata |

न यथैव श्रम.श्रान्तो_वासनाभारवान् इव ॥५।१८॥५९॥

na yathA_eva zrama.zrAnta:_vAsanÂbhAravAn iva ||5|18|59||

यथा यथा_एषा कार्याणि वासना.अक्षय.कारिणी ।

yathA yathA_eSA kAryANi vAsanA.akSaya.kAriNI |

विचारणा तव_उदेति संशाम्यन्ति तथा तथा ॥५।१८॥६०॥

vicAraNA tava_udeti saMzAmyanti tathA tathA ||5|18|60||

"अयम् बन्धुर् अयम् न"_इति गणना लघु.चेतसाम् ।

"ayam bandhu:_ayam na"_iti gaNanA laghu.cetasAm |

उदार.चरितानाम् तु विगत.आवरणा_एव धीः ॥५।१८॥६१॥

udAra.caritAnAm tu vigata.AvaraNA_eva dhI: ||5|18|61||

न तद् अस्ति न यत्र_अहम् न तद् अस्ति न यन्_मम ।

na tat_asti na yatra_aham na tat_asti na yat_mama |

इति निर्णीय धीराणाम् विगत.आवरआ_एव धीः ॥५।१८॥६२॥

iti nirNIya dhIrANAm vigata.AvaraNA_eva dhI: ||5|18|62||

न_अस्तम् एति न च_उदेति यश् चिद्.आकाशवन्.महान् ।

na_astam eti na ca_udeti ya:_cit.AkAzavan.mahAn |

सर्वम् सम्पश्यति स्वस्थः स्वस्थो भूमितलम् यथा ॥५।१८॥६३॥

sarvam sampazyati svastha: svastha:_bhUmitalam yathA ||5|18|63||

सर्वा एव हि ते भूत.जातयो* राम बन्धवः ।

sarvA:_eva hi te bhUta.jAtayo:_rAma bandhava: |

अत्यन्त.असंयुता एतास्_तव राम न कश्चन ॥५।१८॥६४॥

atyanta.asaMyutA* etA:_tava rAma na kazcana ||5|18|64||

विविध.जन्म=शत.अहित.सम्भ्रमे

vividha.janma=zata.ahita.sambhrame

जगति बन्धुर् अबन्धुर् इति_ईक्षणम् ।

jagati bandhu:_abandhu:_iti_IkSaNam |

भ्रम.दशा_एव विवल्गति वस्तुतस्

bhrama.dazA_eva vivalgati vastuta:_

त्रिभुवनम् चिर.बन्धुर् अबन्ध्व्_अपि ॥५।१८॥६५॥

tribhuvanam cira.bandhu:_abandhu_api ||5|18|65||

||

*jd: *

*In The Freedom Method I translate *

*mokSha and related words as *

*Freedom *

*rather than the more common *

*"Liberation" *

*so the jIvan.mukta is a person *

*Living.Free *

*: *

*Liberation is what Vasishtha does *

*Freedom is what you get*

*alone*

*. *

*o*ॐ*m*

FM.5.18

*How To*

*LIVE FREE*

*VASISHTHA said—*

युक्त.आशयानाम् महता.महतानाम् कु.दृष्टिभिः ।

yukta.AzayAnAm mahatA.mahatAnAm ku.dRSTibhi: |

स्वभावः_ऽयम्, महाबाहो, लीलया चरताम् इह ॥५।१८॥१॥

svabhAva:_ayam, mahAbAho, lIlayA caratAm iha ||5|18|1||

.

*of the yogic kha***spaces*

*of the Greatness of the Great*

*thru delusive Visions*

*their nature, Master.Archer, is *

*—THIS— *

*their playful journeying*

*here*

*...*

*.*

yukta.AzayAnAm mahatA.mahatAnAm ku.dRSTibhi: | svabhAva:_ayam,

mahAbAho, lIlayA caratAm iha

.

yukta.Azaya

mahatA.mahatAnAm

ku.dRSTi

svabhAva

mahAbAho,

lIlayA caratAm

iha

.

* kha is the space U occupy right now

it is su.kha Good.space o&r du:kha Bad.space

*AB. yukta.AzayAnAm samAhita.manasAm (samAdhi.Minds)

*m. O mighty.armed *rAma, *great people *who are united in their hearts

with the Ultimate, move in this world with a sense of spirit as their very

nature.*

*vlm. *I will now relate to you, *O Ráma! *the nature of those great men,
who conduct theMselves in this world, with their desires under their
subjection, and whose minds are not blemished by evil inclinations.*

*va. *O mighty rAma, *wise men *with absorbed mind, *by nature *untouched

by duality, with desires and anger unknown to them, move in this world

playfully.*

विहरन्न्*_अपि संसारे जीवन्मुक्त.मना मुनिः ।

viharan*_api saMsAre jIvanmukta.manA muni: |

आदि.मध्य.अन्त.विरसा* विहसेज्_जागतीर्_गतीः ॥५।१८॥२॥

Adi.madhya.anta.virasA:_vihaset jAgatI:_gatI: ||5|18|2||

.

*playfully *

*appearing in the saMsAra.Convolution*

*is a **Living.Free.Mind*

*muni.Quiet*

*from first to last & in.between absorbed*

*ze laughs at the way of the world*

*. *

viharan*_api saMsAre jIvanmukta.manA muni: |Adi.madhya.anta.virasA: vihaset
jAgatI:_gatI:

.

viharan*_api saMsAra

jIvanmukta.manA muni

Adi.madhya.anta.virasa

vihaset jAgatI:_gatIi

.

*m.2 A 'Jivanmukta', even though moving in this world, laughs (within
hiMself) at the sapless existence of this world. This world is

uninteresting at the beginning, middle and end.

*vlm.2. The sage whose mind is freed in his life.time, conducts hiMself

unconcerned in this world; he smiles secure at its occurrences, and is
regardless of the first, last and middle stages of his life: (namely; the
pains of his birth and death, and the whole course of his life).

*sv. The liberated sage who is disinterested in the events of the past,

present and future looks at the state of the world with amusement.

*va. The liberated sage, while living in this world, does not desire

anything in the past, present or future; he smiles at the world affairs.

सर्व.प्रकृत=कार्य.स्थो मध्य.स्थाः सर्व.दृष्टिषु ।

sarva.prakRta=kArya.stha:_madhya.sthA: sarva.dRSTiSu |

ध्येयम् तम् वासनात्यागम् अवलम्ब्य व्यवस्थितः ॥५।१८॥३॥

dhyeyam tam vAsanÂtyAgam avalambya vyavasthita: ||5|18|03||

.

sarva.prakRta=kArya.stha: *ze follows **common practices in.between in
all.views *

madhya.sthA: sarva.dRSTiSu | dhyeyam tam vAsanÂtyAgam *that abandonment of
vAsanAs *avalambya vyavasthita.*settled.in/dependent.on
<http://settled.in/dependent.on>*:

.

sarva.prakRta=kArya.stha

madhya.sthA: sarva.dRSTi

dhyeya

tam vAsanA.tyAga

avalambya

.

*vwv.2340. He is one engaged in all duties on hand and neutral in all (his)

views. He is settled, resorting to the renunciation of desires relating to
objects to tbe thought of (or objects imagined by the mind).

*m.3 Engaging hiMself in the works that come to him naturally he is neutral

and equal in all his perceptions. He renounces all the goals and abides in
this world.

*vlm.3. He is attentive to his present business, and unmindful of every

other object about him; he is devoid of cares and desires, and his thought
is of his internal cogitations only.

*va.3. He is engaged in all actions which come naturally, staying in the

middle of all extremes; he firmly follows his goal of discarding desires
and limitations.

*sv. 3.4 Constantly engaged in appropriate action, established in the happy

medium between two extreme and opposite points of view, he dwells
unremittingly, rejecting every form of conditioning or intention.

सर्वत्र विगत.उद्वेगः सर्व.अर्थ.परिपोषकः ।

sarvatra vigata.udvega: sarva.artha.paripoSaka: |

विवेक.उद्द्योत.दृष्ट.आत्मा प्रबोध.उपवन.स्थितिः ॥४॥

viveka.uddyota.dRSTa.AtmA prabodha.upavana.sthiti: ||5|18|04||

.

sarvatra *everywhere* vigata.udvega: *troubles gone.away*
sarva.artha.paripoSaka:

*everything coming.out all.right *viveka.uddyota.dRSTa=AtmA
*Discernment.flashing.sight=self* prabodha.upavana.sthiti:
*Realization.garden=state.*

.

sarvatra

vigata

udvega

paripoSaka

uddyota

prabodha

upavana

.

*vwv.2341. He is devoid of agitation (or anxiety) everywhere and is a

promoter of the wishes (or interests) of all. He is one by whom the Self
has been seen by the light of discrimination. He is one staying in the
garden of Enlightenment.

*m.4 A Jivanmukta is free from anguish and excitement in all contexts and

conditions. He cherishes and nourishes all (accepted) purposes of a being.
His perceptions are embellished by discriminatory intelligence. He is
stationed in the garden of enlightenment.

*vlm.4. He is free from anxiety in all places, who tolerates whatever he

happens to meet with; he sees the light of reason in his soul, and walks in
the romantic groves of his musings.

*va.4. In all conditions he is not subject to worries and agitations, he
does not reject any opinion, in hiMself he shines with the light of

discrimination, and stays in the garden of awakening.

सर्व.अतीत.पद=आलम्बी पूर्ण.इन्दु.शिशिर.आशयः ।

sarva.atIta.pada=AlambI pUrNa.indu.zizira.Azaya: |

न_उद्वेगी न.च तुष्ट.आत्मा संसारे न_अवसीदति ॥५।१८॥५॥

na_udvegI na.ca tuSTa.AtmA saMsAre na_avasIdati ||5|18|05||

.

sarva.atIta=pada+AlambI *a: all*.*surpassing*.*state*=AlambI
pUrNa*indu.zizira=Azaya* a: full.moon*.zizira=Azaya* + *na udvegI na.ca
tuSTAtmA *x *saMsAre na avasIdati *.not sinking in the saMsAra.Convolution.
*

सर्व.अतीत=पद+आलम्बी अल्ल्.बेयोन्द्=स्तते+रेस्तिन्ग् One who rests in the
all.transcending state, = पूर्णँइन्दु.शिशिर=आशयः full*moon.cool=abode a
place of coolness like the full moon, = न उद्वेगी is not anxious = न.च तुष्ट
.आत्मा nor is ze content = संसारे न_अवसीदति not suffering from
saMsAra. *there's
a transcendent state*

*:*

*one who rests there beneath the cool full*

*moon*

*is*

*neither anxious nor satisfied *

*ze does not suffer from the heat of the saMsAra.Convolution*

*. *

*vlm.5. He rests in that transcendental bliss, with prospects as bright as
the cooling beaMs of the full.moon, who is neither elated nor depressed in
any state of his life, nor droops down under any circuMstance.

*m.5 He seeks asylum in that Supreme state. His heart is cool like a moon

beam. He is neither excited nor contented. And so he does not suffer any
sorrow.

*sv.5 He rests in the supreme state of plenitude; hence he is not agitated

or excited by the events of this world.

* sarva.atIta=pada+AlambI *a: all*.*surpassing*.*state*=AlambI
pUrNa*indu.zizira=Azaya* a: full.moon*.zizira=Azaya* + *na udvegI na.ca
tuSTAtmA *x *saMsAre na avasIdati *.not sinking in the saMsAra.Convolution.
*सर्व.अतीत=पद+आलम्बी अल्ल्.बेयोन्द्=स्तते+रेस्तिन्ग् One who rests in the
all.transcending state, = पूर्णँइन्दु.शिशिर=आशयः full*moon.cool=abode a
place of coolness like the full moon, = न उद्वेगी is not anxious = न.च तुष्ट
.आत्मा nor is ze content = संसारे न_अवसीदति not suffering from saMsAra.

सर्व.शत्रुषु मध्य.स्थो दया.दाक्षिण्य.संयुतः ।

sarva.zatruSu madhya.stha:_dayA.dAkSiNya.saMyuta: |

प्राप्त.कर्म=करो ऽग्र्याणाम् संसारे न_अवसीदति ॥५।१८॥६॥

prApta.karma=kara:_*gryANAm saMsAre na_avasIdati ||5|18|06||

.

sarva.zatruSu madhya.stha:

*seated amid all hir enemies*

dayA.dAkSiNya.saMyuta:

*ze is both gallant and merciful= *

prApta.karma=kara: .

*dispenser of duty to hir elders *

agryANAm

saMsAre na_avasIdati* not suffering from saMsAra*

*.*

*vwv.2325/6.y5074.061. He is neutral (or unconcerned) among all enemies and

is endowed with compassion and politeness. The One who knows his natural
state is not pulled helplessly by love and hate.

*m.6 He is neutral to even enemies and is full of compassion. This world

will not break or destroy such people who are in front to do the works that
come to them.

*vlm.6. Whose generosity and manliness do not abandon him, even when he is

beset by his bitterest enemies; and who is observant of his duties to his

superiors, such a man is not crest.fallen in this world.

*va.6. Even among all enemies he remains neutral and stays generous and

considerate; among all actions which come naturally his way, he is not
touched by this changing world.

*sv.6.7 In all hostilities he is in the neutral position; yet endowed with

compassion and consideration for all, he remains unaffected by the

world.appearance.

अङ्ग #aGg . #*agrya..*foremost, topmost, principal, best • proficient, well
versed in (with tasmin) • intent, closely attentive • .*m..an elder or
eldest brother • .A f. = <tri.phalA> q.v. • .agryam *.n..*roof.

#*t #>day . *#dayA *Compassion, mercy; generosity. •.• *dayA.dAkSiNya.saMyuta
*y5018.006.VLm reads: "Whose generosity and manliness do not abandon him";

SV: "endowed with compassion and consideration"; VWV: "endowed with
compassion and politeness". "Generosity" is the earlier sense of_dayA. >day

refers to royal gift.giving. mBh. has the sense of compassion.

#* . *#dakSiNya* * belonging to or worthy of a sacrificial fee L. ;
*.n..*dexterity,
skill, officiousness, *gallantry*, kindness, consideration, piety (with

loc. gen. or ifc.) Hariv. K. &c. ; the ritual of the right hand Sa1ktas L.
; N. of a Tantra.

#yu . #saMyu . *#saMyuta* sam.yuta "con.junct", joined or bound together,

tied, fettered • put together, joined or connected with (tena with and
without saha, or comp.) • increased by, added to (tena or comp.) •

(end.comp.) being together with • consisting of. containing (tena or comp.)
• (end.comp.) relating to, implying (praISya.s., 'implying service').

न_अभिनन्दति न द्वेष्टि न शोचति न काङ्क्षति ।

na_abhinandati na dveSTi na zocati na kAGkSati |

मौन.स्थः प्रकृत.अस्तम्भी संसारे न_अवसीदति ॥५।१८॥७॥

mauna.stha: prakRta.astambhI saMsAre na_avasIdati ||5|18|7||

.

*not approving nor opposing*

*not regretting nor wanting*

*settled in mauna.Quiet*

*a state without support of word or deed*

*not suffering from saMsAra*

*.*

na_abhinandati na dveSTi na zocati na kAGkSati | mauna.stha:
prakRta.astambhI

saMsAre na_avasIdati

.

abhinandat

dveSTi

zocat

kAGkSat

stha

prakRta

astambhi

saMsAra

avasIdat

.

* prakRta.astambhI .unsupported by discussion by accomplishment [m: goes

about the works that come to him naturally; VLM: pursues his own business;
VA: does what should be done; SV: he remains unaffected;–and see CGl
#prakRta for the many possible readings of this zloka: the meaning of
#pra>kR will determine the translation of the verbs.]

#kR . #prakR . *#prakRta* * प्रकृत p. p. Accomplished, completed [fully
done]; • Commenced, begun [pre.done]. • Appointed, charged [per.done, as by
the EarthLord]. • Genuine, real [surely.done, the nature of #prakRti]. •
Forming the subject of discussion [pre.done], the subject in hand (often

used in works on #alamkAra for #upameya उपमेय) संभावनमथोत्प्रेक्षा
sambhAvanam atha_utprekSA prakRtasya samena yat प्रकृतस्य समेन यत् K. P.1.

• Original. prakRtam .तम् The original subject, the matter or subject in

hand; <yAtu, kim anena, prakRtam eva anusarAmaH> यातु, किमनेन, प्रकृतमेव

अनुसरामः 'come to the point'. •.• Comp. pr..a*rtha* .अर्थ a. having the
original sense; true, real. (.र्थः) the original sense. —(*end.comp.*) made

or consisting of (<#tatprakRta); commenced, begun; under discussion or in

question; (in rhet.) = <upameya>; genuine, real; *.n..*something begun;
original subject, present case; *#prakRta*tA the being begun or in process
of execution; *#prakRta*tva.m the being the subject of discussion; the
being offended; .tArtha a. having the original sense; real, true; .tokta a.

being spoken of as the original subject of discussion.— y2004.xxx.

#nand to rejoice . *#abhinand* to please, RV; rejoice*about, be pleased; to
praise, approve (often, with <na>, "to refuse". mW •.• na_abhinandati na

dveSTi na zocati na kAGkSati |mauna*stha: ... y5018.007, Settled in
Silence, ze does not approve nor oppose, regret nor hope ...

#kam* *#kAGkS* to wish, desire, hope. •.• na_abhinandati na dveSTi na

zocati na kAGkSati |mauna*stha: ... y5018.007, Settled in Silence, ze does
not approve nor oppose, regret nor hope ...

jd#stabh* #>stambh . *#stambhin* *.adj..*supporting (like a pillar). *–f..*=
the earth, one of the 5 #dhAranA.s corresponding to the elements.

*m.7 He neither rejoices nor grieves. He neither hates nor desires.

Silently he goes about the works that come to him naturally. This world
will not fatigue him.

*vlm.7. Who neither rejoices nor laments at his lot, nor envies nor hankers

after the fortune of another; but pursues his own business in quiet

silence, is the man that is never down.cast in this world.

*va.7. He is never overjoyed nor depressed, he does not desire nor envy; he

silently does what should be done and the world does not blemish him.

*sv.6.7 In all hostilities he is in the neutral position; yet endowed with

compassion and consideration for all, he remains unaffected by the

world.appearance.

पृष्टः सन् प्रकृतम् वक्ति न पृष्टः स्थाणुवत् स्थितः ।

pRSTa: san prakRtam vakti na pRSTa: sthANuvat sthita: |

ईहित.अनीहितैर्_मुक्तः संसारे न_अवसीदति ॥५।१८॥८॥

Ihita.anIhitai:_mukta: saMsAre na_avasIdati ||5|18|08||

.

*when ze's asked, ze answers,*

*and when ze's not asked *

*ze *

*is *

*as*

*s*

*t*

*i*

*l*

*l*

*as a pillar.post <http://pillar.post>*

*free from wishes and aversions, not suffering from saMsAra*

*.*

pRSTa: san prakRtam vakti na pRSTa: sthANuvat sthita: |
Ihita.anIhitai:_mukta: saMsAre na_avasIdati

.

pRSTa

prakRta

pRSTa

sthANu

Ihita

anIhita

saMsAra

avasIdati

.

#Ih to seek, try . *#Ihita.m *the thing sought; the desire, wish, effort,
Hit. &c

*va.8. When questioned, he replies naturally and truthfully, if not asked,
he remains silent. He is free from *desirables and non.desirables* and this

changing world cannot touch him.

*m.8 When questioned he gives a proper, right reply. If not questioned, he
remains silent. He is liberated from *desires and goals*. The world will
not exhaust him.

*vlm.8. Who, when asked, says what he is doing, but unasked remains as a
dead block; and is freed from *desire and disgust*; he is never depressed

in his heart and mind.

(The Urdu poet expresses this sort of unconcern, more beautifully, when he
says:–

Should one ask you of aught,

look to his face and reply him not.

Koi kuch'h puchhe to munh dekh kar chup rahjana &c.

And who so understands the hearts of men, is never sick at his heart).

*sv.8 If he is spoken to, he answers simply and suitably; if not spoken to,
he is silent; *he seeks nothing and ze hates nothing*.

सर्वस्य_अभिमतम् वक्ता च_उदितः पेशल.उक्तिमान् ।

sarvasya_abhimatam vaktA ca_udita: pezala.uktimAn |

आशय.ज्ञश्_च भूतानाम् संसारे न_अवसीदति ॥५।१८॥९॥

Azaya.jJa:_ca bhUtAnAm saMsAre na_avasIdati ||5|18|09||

.

*and with hir words ze gives pleasure to all*

*speaking in a gentle voice*

*and ze knows the hearts of people*

*not suffering from saMsAra*

*.*

sarvasya_abhimatam vaktA ca_udita: pezala.uktimAn | Azaya.jJa:_ca bhUtAnAm
saMsAre na_avasIdati

.

sarva

abhimata

vaktA

udita

pezala

ukti

Azaya

jJa

bhUta

avasIdati

.

#zI . #AzI . #*Azaya:* .abode; shelter; the seat of feelings and thoughts,

the mind, heart, soul Ya1jn5. R. Katha1s. &c.; thought, meaning, intention
Prab. Katha1s. Pan5cat.; disposition of mind, mode of thinking; (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 of merit or
demerit, until they ripen in the individual soul's own experience into
rank, years, and enjoyment'' (Cowell's translation of Sarvad. 168, 16 ff.)

*m.9 He talks what is good and in a pleasing manner. He is soft spoken. He

knows the minds and hearts of people. The world will never exhaust him.

*vlm.9. He speaks agreeably to every one, and utters gently what he is

required to say; he is never put out of countenance, who understands the
intentions of others. (Speaking agreeably or his questioners means what
pleases every body, be it good or bad for him as it is said in Chanakya's
excerpta: Because says Bharaví: 'It is rare to have a useful saying, which
is delectable also at the same time."

*sv.9 Thus he is not afflicted by the world. He says what is good for all,

and when questioned he explains his views convincingly.

*va.9. His words are agreeable to everyone, and if asked, his views will be
well.grounded and valid; he knows the innermost feelings of all beings, and

he is not touched by the world.

युक्त.अयुक्त.दृशा ग्रस्तम् आशा_उपहत.चेष्टितम् ।

yukta.ayukta.dRzA grastam AzA_upahata.ceSTitam |

जानाति लोक.दृष्टान्तम् कर.कोटर.बिल्ववत् ॥५।१८॥१०॥

jAnAti loka.dRSTAntam kara.koTara.bilvavat ||5|18|10||

.

*by views of right & wrong*

*a place of hope is eaten.up*

*when they're** affected & active*

*:*

*ze understands this, as they say,*

*"clear as a gooseberry in the hollow of the hand"*

*.*

yukta.ayukta.dRzA

*by views of right & wrong *

grastam AzA* – eaten.up *is* a place (of hope) = *upahata.ceSTitam *–
affected & active = *jAnAti *– ze understands = *loka.dRSTAntam *– the
common Example of *

kara.koTara.*bilva*vat

*a bilva.Fruit in the hollow of the hand "clear as a gooseberry"*

*. *

yukta

ayukta

dRzA

grasta

AzA

upahata

ceSTita

jAnAti

dRSTAnta

kara

bilva

*. *

*vlm.10. He sees the right and wrong dealings of men, and the acts of the

depraved desires of their minds; but knowing all human affairs as clearly
as in a mirror in his hand, he holds his peace with every one.

*sv.10 He knows what is appropriate and what is inappropriate. He is aware

of the point of view of other people.

*va.10. He knows what's right and what's wrong in any situation;
desire.driven ways of the world are clearly seen by him, as a fruit is

evident on the open palm.

*yukta.ayukta.dRzA *.by views of right & wrong = *grastam AzA* – eaten.up *
is* a place (of hope) = *upahata.ceSTitam *– affected & active = *jAnAti *–
ze understands = *loka.dRSTAntam *– the common Example of = *kara.koTara.
*bilva*vat *.**a bilva.Fruit in the hollow of the hand "clear as a
gooseberry".*

परम् पदम् उपारूढो_भङ्गुराम् जागतीम् स्थितिम् ।

param padam upArUDha:_bhaGgurAm jAgatIm sthitim |

अन्तःशीतलया बुद्ध्या हसन्न्*_इव निरीक्षते ॥५।१८॥११॥

anta:zItalayA buddhyA hasan*_iva nirIkSate ||5|18|11||

.

*as.if laffing ze beholds. *

*one *

*who has reached the highest state*

*seeing the transient state of the world*

*with an inwardly cool Intellect*

*: *

*ze seeMs to smile on it*

*.*

param padam upArUDha:

*one having reached the highest state*

bhaGgurAm jAgatIm sthitim *– the transitory world.condition = *anta:.zItalayA
buddhyA

*with inwardly cool intellect *

hasan iva nirIkSate

.

pada

upArUDha

bhaGgura

jAgati

zItala

hasan

nirIkSate

.

*sv.11 He is firmly established in the supreme state; remaining calm and

cool in his own heart, he looks at the state of the world amusedly.

*va.11. He is established in the highest state and being calm and

dispassionate within, he looks at affairs of the changeable world as if
smiling.

**m.11 Stationed in the highest state, he looks at the transient, bubble

like condition of the world with a cool heart which is enlightened. He

smiles at the world.*

**vlm.11. Standing on his firm footing (of nonchalance), and knowing the

frailty of worldly things, he smiles at the vicissitudes of nature with the

cold frigidity (sang froid) of his heart: (like the laughing philosopher). *

ईक्ष् #IkS . #*nirIkS* .look at, perceive, contemplate •• behold,

«anta:.zItalayA buddhyA hasan*_iva nirIkSate *y5018.011 yv.FM

भज् #bhaj . #*bhaGgura..*transitory, perishable • fraudulent, dishonest •
#bhaGguratA .fragility, transitoriness +

*jd.11. param padam upArUDha: *one having reached the highest state* =
bhaGgurAm jAgatIm sthitim *– the transitory world.condition = *anta:.zItalayA
buddhyA *– with inwardly cool intellect = *hasan iva nirIkSate *.as.if
laffing ze beholds. *

जित.चित्ता* महात्मानो_ये हि दृष्ट.परावराः ।

jita.cittA:_mahAtmAno_ye hi dRSTa.parAvarA: |

स्वभाव* ईदृशस्_तेषाम् कथितस्_तव, राघव ॥५।१८॥१२॥

svabhAva* IdRza:_teSAm kathita:_tava, rAghava ||5|18|12||

.

*they have disInfected their Affected chitta*

*for they are Great.Souls*

*: *

*they can see both shores of the Sea*

*:*

*that's how I would describe them to you*

*rAghava*

*.*

jita.cittA:

*they have conquered the Affection *

mahA.AtmAna: ye hi *.for they are Great.Souls who have =
*dRSTa.parAvarA: *.seen
both shores / totality.= *svabhAva: IdRzas teSAm *– a nature similar to
those *

kathita:_tava rAghava

*has been described for you, rAghava*

*. *

jita

parAvara

svabhAva

IdRza

teSAm

kathita

.

*m. .. who have conquered their mind and are Truth conscious... *vlm. ...

great souls, who have subdued their minds, and know the course of nature

.... *sv. ... who have reached liberation while yet living in this world.

वयम् तु वक्तुम् मूर्खानाम् अजित.आत्मीय.चेतसाम् ।

vayam tu vaktum mUrkhAnAm ajita.AtmIya.cetasAm |

भोग.कर्दम.मग्नानाम् न विद्मो_ऽभिमतम् मतम् ॥५।१८॥१३॥

bhoga.kardama.magnAnAm na vidma:_abhimatam matam ||5|18|13||

.

*but *

*what can we say *

*about the longing thoughts of fools*

*who have not controlled their own affective thought*

*sunk in the mud of their pleasures*

*? *

vayam tu

*but we *

vaktum .*to speak.of*

mUrkhAnAm . *of the fools*

ajita.AtmIya.cetasAm .*who have not conquered their own affective awareness*

bhoga.kardama.magnAnAm

*sunk in the mud of their pleasures*.

na vidma: .*do not know/see how *

abhimatam matam .*the longing thoughts*

*. *

vayam

tu

mUrkha

ajita

AtmIya

cetas

bhoga

kardama

magna

vidmas

abhimata

mata

*. *

*m.13. I do not know what to tell about those fools who are slaves to their

senses and are immersed in the mire of pleasures. I do not know what they
want.

*vlm. ... the mud of their sensual enjoyments (like earthly worMs). (Who
are of ungoverned minds).

*sv.13 We are unable to expound the philosophy of the fools who have not

controlled their own mind and who are immersed in the mire of

sense.pleasure.

*va.13. But we are not able to describe the beliefs of these fools whose

mind is not controlled, and who are sunk into the mire of sensual
enjoyments.

*jd.13 .vayam tu .*but we = *vaktum .*to speak.of** = *na vidma: .*do not
know/see how = *abhimatam matam .*the longing thoughts** = *mUrkhAnAm .*of
the fools** = *ajita.AtmIya.cetasAm .*who have not conquered their own
affective awareness** = *bhoga.kardama.magnAnAm .*sunk in the mud of their
pleasures*.

तेषाम् अभिमता* नार्यो_भाव.अभाव.विभूषिताम् ।

teSAm abhimatA* nArya:_bhAva.abhAva.vibhUSitAm |

ज्वाला.नरक.वह्नीनाम् यास्_ताः कनक.रोचिषः ॥५।१८॥१४॥

jvAlA.naraka.vahnInAm yA:_tA: kanaka.rociSa: ||5|18|14||

.

*like snowflakes*

*:*

*the presence of desirably desirous women*

*whatever their charMs*

*is a flame of infernal fire for the bright snowflakes*

*.*

teSAm abhimatA* nArya: bhAva.abhAva.vibhUSitAm | jvAlA.naraka.vahnInAm

yA:_tA: kanaka.rociSa:

.

teSAm abhimatA* nArya:

bhAva.abhAva.vibhUSitAm |

jvAlA.naraka.vahnInAm

yA:_tA: kanaka.rociSa:

.

*m.14 Such people are like women whose embellishment is sensuousness. These

ladies are like golden colour of the flames of Naraka (hell).

*vlm.14. Women, devoid of understanding, and graced with their personal
charMs, are the idols of these people; who are fond of their golden forMs,

without knowing them to be the flames of hell fire.

*sv.14 They are only interested in sexual pleasures and in the acquisition
of material wealth.

*va.14. Women whom they desire, with jewelry of real and unreal, are just

sparks of burning flame of the horrible hell.

अनर्थ.गहनाश्_च_अर्था* व्यर्था.अनर्थ.कदर्थनाः ।

an.artha.gahanA:_ca_arthA: vyarthA.anartha.kadarthanA: |

दिशन्तो_दुःख.संरम्भम् अभितः प्रहितापदः ॥५।१८॥१५॥

dizanta:_du:kha.saMrambham abhita: prahitApada: ||5|18|15||

.

an.artha.gahanA:_ca_arthA:

vyarthA.anartha.kadarthanA: |

dizanta:_du:kha.saMrambham

abhita: prahitApada: *.* *x *

*. *

dizanta: du:kha.saMrambham abhita: *.*

*faced with developing misery *

*headed.for calamity*

*. *

.AS. The desires for wealth (अर्थाः) of (the ignorant ones under
discussion) are full of potential disasters (अनर्थ.गहनाः), are useless (

व्यर्थाः) (and what is worse:) leading to further problematic desires (अनर्थ

+कदर्थनाः). *Here कदर्थना denotes a poor desire, which seeMs profitable,

but is a cause of disasters (अनर्थ).

The AB commentary suggests that these lead to arguments, enmity etc. Sounds
like "holy wars"!

*m.15 Wealth and riches are like a forest of calamities. They are wasteful

and meaningless. They throw one into catastrophic initiatives and thus
throw him into dangers.

*vlm.15. Wealth, the fond object of the foolish people, is fraught with

every ill and evil desire; its pleasure is poison and productive of misery,
and its prosperity is replete with dangers.

*sv.15.16 We are also unable to expound the path of rituals and routines

which bestow all kinds of rewards in the shape of pain and pleasure.

*va.15. Useless riches and wealth give them pointless sorrows, lead to

worries and throw them into calamities.

गह् #gah . #*gahana.*.deep, dense, thick, impervious, impenetrable,
inexplicable, hard to be understood • #*gahanam* .an abyss, depth
("water"); an inaccessible place, hiding.place, thicket, cave, wood,
impenetrable darkness; pain, distress.

फल.सम्धीनि कर्माणि नाना.आचार=मयानि च ।

phala.saMdhIni karmANi nAnA.AcAra=mayAni ca |

सुख.दुःखाव्_अपूर्णानि तानि वक्तुम् न शक्नुमः ॥५।१८॥१६॥

sukha.du:khau_apUrNAni tAni vaktum na zaknuma: ||5|18|16||

.

phala.saMdhIni karmANi –

*fruit.bearing works = *

nAnA.AcAra=mayAni ca –

*and various paths = *

sukha.du:kha.avapUrNAni / sukha.du:khau_a.pUrNAni .*tAni *

*those overflowing with pleasure and sorrow = *

vaktum na zaknuma:

*we don't know what to say*

*. *

*m.16 Even the fruit yielding works of various traditions are full of

happiness and sorrows. And so we cannot say very much about them.

*vlm.16. Its use in the doing of meritorious deeds, and various acts of

piety, is also fraught with a great many evils, which I have not the power
to recount, (The works of merit being productive of pride and passions, and
those of piety being the source of transmigration).

*va.16. Also we cannot describe rituals and various magical acts leading

to results full of pain and joy.

धा #dhA . #*samAdhA . *The prepositions that generally occur with this root
in the work are #saMdhA, #AdhA, #samAdhA, #anusaMdhA, & #anuvidhA. The most
frequently used preposition however is samAdhA . which occurs in the noun
form of #samAdhAna in the sense of #dhyAna, "concentration" or samAdhi,
"meditation". At one place it means "to keep", "to preserve a secret", etc.
(<rahasyam zRNu bho rAjan |codita: saMdadhAsi_idam adya sAvadhAna.para:
kSaNam> fm7157.002) a very uncommon sense, while at another it means "to
keep in mind", "have in view (<phala.saMdhIni> fm5018.016) which again is
very uncommon. Usually we have #abhisaMdhA in the sense "to intend", "to
have in view". The omission of abhi in the present instance is quite
peculiar. #anudhA & #samdhA occur several times in the sense "to think of".

*jd.16 .phala.saMdhIni karmANi .*fruit.bearing works = *nAnA.AcAra=mayAni
ca .*and various paths = *sukha.du:kha.avapUrNAni / sukha.du:khau_a.pUrNAni
.*tAni those overflowing with pleasure and sorrow = *vaktum na zaknuma: *we
don't know what to say. *

पूर्णाम् दृष्टिम् अवष्टभ्य ध्येय.त्याग.विलासिनीम् ।

pUrNAm dRSTim avaSTabhya dhyeya.tyAga.vilAsinIm |

जीवन्.मुक्ततया स्वस्थो लोके विहर, राघव ॥५।१८॥१७॥

jIvan.muktatayA svastha:_loke vihara, rAghava ||5|18|17||

.

pUrNAm dRSTim

*full Vision *

#avaSTabhya *x *

#dhyeya.tyAga.vilAsinIm *x *

jIvanmuktatayA svastha: *.*

*set as a self with Living.Freedom *

loke vihara rAghava –

*wander the world that way, rAma..*

*m.17 O Raghava, adopt an integrated perception and renounce practices and

goals with abandon. Achieve thus liberation while in life and move about in
the world.

*vlm.17. Therefore Ráma! keep your sight on the full view (clairvoyance) of

your spirit, by retracting it from the external visibles and internal
thoughts; and conduct yourself in this world as one liberated in his

life.time.

*sv.5.17 O rAma, live in this world with unlimited vision, having firmly

rejected all limitation. Inwardly be free from all desires and hopes; but
outwardly do what has to be done.

*va.17. O Raghava, having come to the limitless vision, leave all notions

and limitations and be liberated while living in this world!

अन्तः सम्त्यक्त.सर्वाशो_वीत.रागो_विवासनः ।

anta: saMtyakta.sarvAza:_vIta.rAga:_vi.vAsana: |

बहिः सर्वसम् आचारो_लोके विहर, राघव ॥५।१८॥१८॥

bahi: sarvasam AcAra:_loke vihara, rAghava ||5|18|18||

.

anta:

*inside*

saMtyakta.sarvAza:

*all hope* *abandoned*

vIta.rAga:_vi.vAsana: |

*dispassionate, free of vAsanAs;*

bahi:

*outside*

sarvasam AcAra:

*all your business*

loke vihara, rAghava *.* *x *

*wander the world that way, rAma*

*.*

*m.18 Internally give up all desires and hopes. Be without vasanas and

attachments. Externally participate in all worldly activities.

*vlm.18. Being free from all your inward passions and feelings of

affection, and having given up all your desires and expectations; continue
in the performance of your outward duties in this world.

*sv. Without entertaining any hope in your heart, yet living as if you are

full of hopes, live in this world with your heart calm and cool, behaving
outwardly like everyone else.

*vwv.2223/18. rAma! Live in the world with all hopes completely given up

internally, free from passion, desireless and having all (necessary)
practices externally.

*va.18. O Raghava, inwardly give up all desires and expectations and be

dispassionate; outwardly continue to participate in all necessary actions
in the world.

उदारः पेशल.आचारः सर्व.आचार.अनुवृत्तिमान् ।

udAra: pezala.AcAra: sarva.AcAra.anuvRttimAn |

अन्तः सर्व.परित्यागी लोके विहर राघव ॥५।१८॥१९॥

anta: sarva.parityAgI loke vihara rAghava ||5|18|19||

.

udAra:

pezala.AcAra:

sarva.AcAra=anuvRttimAn

anta:

*within*

sarva.parityAgI

*all.abandoning *

loke vihara rAghava

*wander the world that way, rAma..*

*m.19 Follow all traditional practices very generously But internally be a

renouncer of all and every thing. Thus move around in the world.

.*vlm.19. Follow all your duties in life with a noble pliability of your

disposition; but preserve the philosophic renunciation of everything in
your mind, and conduct yourself accordingly in this world.

*vwv.2224/19. rAma! Live in the world as one who is generous, having

charming behaviour, following every established rule of conduct in life and
completely renouncing everything externally.

*sv.18.20 Examine everything and seek only that which is not limited or

finite: and, live in this world constantly contemplating the infinite.
Without entertaining any hope in your heart, yet living as if you are full
of hopes, live in this world with your heart calm and cool, behaving
outwardly like everyone else.

*va.20. Enquire into all states of life and fix your goal only on the

limitless and endless; live this way in the world, O rAma.

प्रविचार्य दशाः सर्वा यद्_अतुच्छम् परम् पदम् ।

pravicArya dazA: sarvA: yat_atuccham param padam |

तद्_एव भावेनालम्ब्य लोके विहर राघव ॥५।१८॥२०॥

tat_eva bhAvenA_Alambya loke vihara rAghava ||5|18|20||

.

*having analyzed all conditions of life*

*that.which is the nontrivial, high state*

*onto That alone you should hang*

*:*

*wander the world that way, rAma*

*.*

*va.21. Be dispassionate in your heart, and appear to be full of desires

outwardly; burning outside, cool inside, live like this in the world, O
rAma.

*m.20 O Raghava, reflect thoroughly and clearly on everything from the

secular to the spiritual. Depending, then, on that Supreme, act in the
world.

*vlm20. Think well on the fleeting states of all earthly things, and fix

your mind in the lasting nature of your soul; and thus conduct yourself in
this transitory stage, with the thoughts of eternity in your mind.

.HoB. In verse 26 (Yoga Vasishtha 5.18.20 and 23) Vasishtha tells Sri rAma

that outwardly he should play his role in this unreal world, but inwardly,
having investigated all the various states, he should cling only to the one
which is the ultimate state devoid of unreality (namely the state of

absolutely clear self.consciousness); and that he should outwardly play his

role in this world, without ever inwardly loosing sight of his knowledge of
that (true self) which exists in his heart as the one reality underlying
all the various appearances.

चर् #car . #vicar . #*pravicar* .advance, proceed, go about, roam •• #
*pravicAra:,* #*pravicAraNA* .distinction, division, species, kind •.•
Comp. .p.*mArgA:* *m. pl. springing from side to side (an artifice in
fighting) •• *pravi*cAraya* .Nom.vb. .to draw distinctions • to make deep
Enquiry y2018.045 +

*jd.20 .pravicArya dazA: sarvA: .*having analyzed all conditions of life = *yat
atuccham param padam .*what is the nontrivial, high state = *tat eva
bhAvena Alambya – on *that only with your Being you should depend = *loke
vihara rAghava .*wander the world that way, rAma.*

अन्तर्_नैराश्यम् आदाय बहिर्_आशा.उन्मुख.ईहितः ।

antar_nairAzyam AdAya bahir_AzA.unmukhaIhita: |

बहिस्_तप्तो_अन्तर्_आशीतो_लोके विहर राघव ॥५।१८॥२१॥

bahi:_tapta:_antar_AzIta:_loke vihara rAghava ||5|18|21||

.

antar_nairAzyam AdAya

bahir_AzA.unmukhaIhita: |

bahi:_tapta:_antar_AzIta:_loke vihara rAghava *.* *x *

*. *

*inside*

*become indifferent*

*outside*

*be hopeful for your wish*

*—*

*outside, fiery; inside, cool*

*:*

*wander the world that way, rAma*

*.*

*vwv.2225/21 .rAma! Live in the world having resorted to desirelessness

within and possessed of effort intent on expectations externally, afflicted
outside, but cool all around internally.

*jd.21 .antar nairAzyam AdAya .*within, give yourself to nonexpectation /
indifference = *bahir Aza.unmukha.Ihita: *but without, hopeful for what you
wish =* bahis tapta: *without, fiery =* antar AzIta: *but within, cool = *loke
vihara rAghava .*wander the world that way, rAma.*

**vlm.21. Conduct yourself, Ráma, with your inward indifference and want of

all desire: but show your outward desire for whatever is good and great. Be

cold blooded within yourself but full of ardour in your external demeanour.*

बहिः कृत्रिम.संरम्भो_हृदि संरम्भ.वर्जितः ।

bahi: kRtrima.saMrambha:_hRdi saMrambha.varjita: |

कर्ता बहिर्_अकर्ता_अन्तर्_लोके विहर राघव ॥५।१८॥२२॥

kartA bahir_akartA_antar_loke vihara rAghava ||5|18|22||

.

*outside*

*he's contrived.confusion*

*inside*

*in hir Heart*

*he knows no turbulence*

*:*

*outside working / inside loafing *

*:*

*wander the world that way, rAma*

*.*

#kR . #*kRtrima*..artificial . #*akRtrima.*.not artificial, [natural],
real, unfeigned y3018.015 •• #* .tA, .tvam *.inartificiality, reality,
akRtrimatvam sargasya kIdRzam y3018.015 anta:.zItalatA IhAsu prAjJair yasya
avalokyate |akRtrima eka.zAntasya sa jJAnI iti abhidhIyate ||5|18|y7022.003

*vwv.2226/22 rAma! Live in the world with *artificial excitement outwardly*
and free from excitement in the heart, as a doer outside and a non.doer
within.

*vlm.22. Conduct yourself among men, O Ráma! with a *feigned activity* in

your outward appearance, but with real inaction in your mind; show yourself
as the doer of your deeds, but know in your mind to be no actor at all.

*m.22 O Raghava, externally appear to be *full of agitation and hurry*. ...

*sv.21.26 Inwardly give up all notions of 'I am the doer', yet engage

yourself in all activities outwardly. Thus live in this world, O rAma,

completely free from the least trace of the ego.sense.

*va.23. O Raghava, in your heart you know wholly the truth of everything;

so act in this world as you wish.

*jd.22 – bahis kRtrima.saMrambha: .his *outside is contrived.confusion*
hRdi saMrambha.varjita: .*in hir Heart ze knows no turbulence *kartA bahis
– *outside ze works = *akartA antar – *inside ze loafs = *loke vihara
rAghava .*wander the world that way, rAma. *

ज्ञातवान् असि सर्वेषाम् भावानाम् सम्यग्.अन्तरम् ।

jJAtavAn asi sarveSAm bhAvAnAm saMyak.antaram |

यथा_इच्छसि तथा दृष्ट्या लोके विहर राघव ॥५।१८॥२३॥

yathA_icchasi tathA dRSTyA loke vihara rAghava ||5|18|23||

.

jJAtavAn asi –

*you are very Knowing = *

sarveSAm bhAvAnAm *– *

*about all Feelings = *

saMyag.antaram –

*gathered together = *

yathA icchasi *– *

*as you wish = *

tathA dRSTyA *– *

*thus with dRShTi.Vision *

loke vihara rAghava –

*explore that sort of world, rAma*

*.*

*m.23 Internally you know, O rAma, all truth about all dispositions and

state of existence. Adopt whatever view point you prefer and act in the
world.

**vlm.23. Conduct yourself such, O Ráma! with your full knowledge of this

world, as if you are acquainted with the natures of all beings herein; and
go whereever you please with your intimate acquaintance of everything
there.*

*HoB. In verse 26 (Yoga Vasishtha 5.18.20 and 23) Vasishtha tells Sri rAma
that outwardly he should play his role in this unreal world, but inwardly,
having investigated all the various states, he should cling only to the one
which is the ultimate state devoid of unreality (namely the state of

absolutely clear self.consciousness); and that he should outwardly play his

role in this world, without ever inwardly losing sight of his knowledge of
that (true self) which exists in his heart as the one reality underlying
all the various appearances.

*sv.21.26 Inwardly give up all notions of 'I am the doer', yet engage

yourself in all activities outwardly. Thus live in this world, O rAma,

completely free from the least trace of the ego.sense.

*jd.23 .jJAtavAn asi – *you are very Wise = *sarveSAm bhAvAnAm *– of all
Feelings = *saMyag.antaram – *gathered together = *yathA icchasi *– as you
wish = *tathA dRSTyA *– thus with dRSTi.POView = *loke vihara rAghava .*explore
that sort of world, rAma.*

कृत्रिम.उल्लास.हर्ष.स्थः कृत्रिम.उद्वेग.गर्हणः ।

kRtrima.ullAsa.harSa.stha: kRtrima.udvega.garhaNa: |

अगृहीत.कलङ्क.अङ्को_लोके विहर राघव ॥५।१८॥२४॥

a.gRhIta.kalaGka.aGka:_loke vihara rAghava ||5|18|24||

.

kRtrima.ullAsa.harSa.stha:

kRtrima.udvega.garhaNa: |

a.gRhIta.kalaGka.aGka:

loke vihara rAghava *.* *x *

*. *

*acting as.if thrilled with delight*

*acting as.if disturbed by reproach*

*unstained by wickedness*

:

*wander the world that way, rAma*

*.*

*m.24 Externally put on artificial airs of happiness and anguish. Appear to

be agitated by activities. Thus, O rAma, move around in the world.

*vlm.24. Demean yourself with mankind, with a feigned appearance of joy and

grief, and of condolence and congratulation with others, and an assumed
shape of activity and action among mankind.

.HoB. In verse 27 (Yoga Vasishtha 5.18.24 and 26) Vasishtha tells Sri rAma

that he should outwardly play in this world as one who seemingly
experiences enthusiasm and joy, who seemingly suffers anxiety and dislikes,
and who seemingly makes effort and initiates action, but who is inwardly
free of all such blemishes; and that as one who has been freed from the
many bonds of delusion and who is steadfastly equanimous in all conditions,
he should play in this world as he likes (or as required), outwardly doing
action that is appropriate to his vesa (assumed appearance, disguise or
role).

*sv.21.26 Inwardly give up all notions of 'I am the doer', yet engage

yourself in all activities outwardly. Thus live in this world, O rAma,

completely free from the least trace of the ego.sense.

*va.24. O rAma, live in this world appearing as joyful and happy,sorrowful

and worried, acting and desiring.

#garh . #*garhaNa **.mfn..*containing a blame (as a question)_KSS.83 •
*.n..*censuring, censure, blame, reproach MBh. xii, 9153 R. Sarvad. iv, 1 •
#garhaNA *.f..*°णां.√या (>#yA) to meet with reproach Mn. ii, 80.

त्यक्ता_अहम्कृतिर्_आश्व्_अस्त.मतिर्_आकाश.शोभनः ।

tyaktA_ahamkRti:_Azu_asta.mati:_AkAza.zobhana: |

अगृहीत.कलङ्क.अङ्को_लोके विहर, राघव ॥५।१८॥२५॥

agRhIta.kalaGka.aGka:_loke vihara, rAghava ||5|18|25||

.

tyaktA_ahamkRti:_Azu

asta.mati:

AkAza.zobhana: |

agRhIta.kalaGka.aGka:

loke vihara, rAghava *.* *x *

*. *

tyaktA ahamkRti:_Azu

*the "I"dentity quickly abandoned *

asta.mati: .*the mentality having set like the sun* = AkAza.zobhana: .*the
auspiciousness of Space* = agRhIta.kalaGka.aGka: .*not holding any spot of
stain*

loke vihara rAghava

*wander the world that way, rAma.*

*"I"dentity quickly abandoned*

*thoughts having set like the sun*

*as the auspiciousness of Space not holding any spot of stain*

*:*

*wander the world that way, rAma*

*.*

*m.25 O Raghava, give up all ego. Shine effulgently with a passive and cool

heart. Without accepting or acquiring any stain, move around in the world.

*vlm.25. manage yourself, O Ráma! with full possession of your mind, and

untinged by pride and vanity, as if it were as clear as the spotless sky.

*sv.21.26 Inwardly give up all notions of 'I am the doer', yet engage

yourself in all activities outwardly. Thus live in this world, O rAma,

completely free from the least trace of the ego.sense.

*va.25. Leave immediately all ego.sense and let the mind be pure as space

which is not affected by dust, live like this in the world, O
Raghava.

*jd.25 .tyaktA ahamkRti:_Azu *.the "I"dentity quickly abandoned *=
asta.mati: .*the mentality having set like the sun* = AkAza.zobhana: .*the
auspiciousness of Space* = agRhIta.kalaGka.aGka: .*not holding any spot of
stain* = loke vihara rAghava .*wander the world that way, rAma.*

आशा.पाश=शत.उन्मुक्तः समः सर्वासु वृत्तिषु ।

AzA.pAza=zata.unmukta: sama: sarvAsu vRttiSu |

बहिः प्रकृति.कार्य=स्थो लोके विहर, राघव ॥५।१८॥२६॥

bahi: prakRti.kArya=stha:_loke vihara, rAghava ||5|18|26||

.

AzA.pAza=zata.unmukta:

sama: sarvAsu vRttiSu |

bahi: prakRti.kArya=stha:

loke vihara, rAghava *.* *x *

*. *

*released from the hundred snares of Hope*

*the.Same in all activities*

*settled in all external works*

*wander the world that way, rAma*

*.*

*hob. In 24.26) Vasishtha tells Sri rAma that he should outwardly play in

this world

as one who seemingly experiences enthusiasm and joy, who seemingly suffers
anxiety and dislikes,

and who seemingly makes effort and initiates action,

but who is inwardly free of all such blemishes;

and that as one who has been freed from the many bonds of delusion

and who is steadfastly equanimous {sama} in all conditions,

he should play in this world as he likes (or as required),

outwardly doing action that is appropriate to his veSa (assumed appearance,
disguise or role). www.happinessofbeing.com

*m.26 Being liberated from many ropes of desires, be equal in all your

mental and physical actions and functionings. Externally involve yourself
in works that come naturally to you. Thus move around in the world.

*vlm.26. Go on through your life unshackled by the bonds of desire, and

join in all the outward acts of life, with an unaltered evenness of your

mind under every circuMstance.

*sv.21.26 Inwardly give up all notions of 'I am the doer', yet engage

yourself in all activities outwardly. Thus live in this world, O rAma,

completely free from the least trace of the ego.sense.

*va.26. O Raghava, liberate yourself from countless binding ropes of

desires, stay immovable in all experiences, and outwardly do actions which
come naturally to you, live like this in the world.

न बन्धो_ऽस्ति न मोक्षो_ऽस्ति देहिनः परम.अर्थतः ।

na bandha:_asti na mokSa:_asti dehina: parama.arthata: |

मिथ्या_इयम् इन्द्रजाल.श्रीः संसार.परिवर्तिनी ॥५।१८॥२७॥

mithyA_iyam indrajAla.zrI: saMsAra.parivartinI ||5|18|27||

.

na bandha: asti

*there is no bandha Bondage *

na mokSa: asti *there is no mokSa Freedom* = dehina: *for the embodied* =
paramArthata: *in the higher sense* = mithyA iyam *.it is a falsity,* =
indrajAla.zrI: *a magic trick,*

saMsAra.parivartinI

*the *ever.*changing saMsAra.*

*there is no*

*Bondage*

*there is no*

*Freedom*

*for the embodied*

*in the higher sense*

*:*

*it is a falsity,* *a magic trick*

*—THIS— *

*ever.changing saMsAra*

*.*

*va. From the absolute point of view, ... unreal, like a trick of an
illusionist.*m. From the point of view of supreme truth, ... by illusion
and jugglery.

*sv.27.28 There is no bondage and therefore there is no liberation, in
truth. This world.appearance is essentially unreal and is of the nature of
a juggler's trick.

*jd.27 .na bandha: asti .*there is no bandha Bondage = *na mokSa: asti *there
is no mokSa Freedom* = dehina: *for the embodied* = paramArthata: *in the
higher sense* = mithyA iyam *.it is a falsity,* = indrajAla.zrI: *a magic
trick,* = saMsAra.parivartinI .*the *ever.*changing saMsAra.*

भ्रान्ति.मात्रम् इदम् मोहाज्_जगद्_राघव दृश्यते ।

bhrAnti.mAtram idam mohAt_jagat_rAghava dRzyate |

जनित.प्रत्ययम् स्फारम् जलम् तीव्र.आतपे यथा ॥५।१८॥२८॥

janita.pratyayam sphAram jalam tIvra.Atape yathA ||5|18|28||

.

bhrAnti.mAtram idam mohAt *– this mode of confusion comes from delusion *jagad
rAghava dRzyate – *as "the world", rAghava, it is seen.to.be
<http://seen.to.be> = *janita.pratyayam *produced by conviction
*sphAram *.outspreading
= *jalam tIvra.Atape yathA *.as water in something super.hot . *

*this mode of confusion comes from delusion*

*as "the world", rAghava, it is seen.to.be <http://seen.to.be> *

*produced by conviction*

*outspread like the fire's heat in water*

*.*

*va.28. O Raghava, this world is just an illusion seen because of

ignorance, and appears as a notion about water in a mirage appears in the
heat of the sun.

*m.28 This world is an error and falsehood. O rAma, it appears to be (what
it is) because of delusion / self.delusion (of the viewer). It is a large,

concocted belief like water which becomes (steam) due to heat.

*vlm.28. Know all this as an illusion, and it is ignorance only, that

presents the false appearance of the world to sight; and yet we take them

for true, as you view the water in the burning beaMs of the sun in a
desert.

#janita #pratyaya

* bhrAnti.mAtram idam mohAt *– this mode of confusion comes from
delusion *jagad
rAghava dRzyate – *as "the world", rAghava, it is seen.to.be
<http://seen.to.be> = *janita.pratyayam *produced by conviction
*sphAram *.outspreading
= *jalam tIvra.Atape yathA *.as water in something super.hot . *

अबद्धस्य_एक.रूपस्य सर्वगस्य_आत्मनः कथम् ।

a.baddhasya_eka.rUpasya sarvagasya_Atmana: katham |

बन्धः स्यात् तद्_अभावे तु मोक्षः कस्य विधीयते ॥५।१८॥२९॥

bandha: syAt tat_abhAve tu mokSa: kasya vidhIyate ||5|18|29||

.

*of *

*the unbound form of Unity*

*of *

*the everywhere.going Self*

*how*

*would there be bondage*

*?*

*so *

*when That does not become*

*whose Freedom is to be prescribed*

*? *

*m. How can the Self, the one immanent in all, the unbound one become

bound? If bondage is absent, then, where is the question of liberation?

*vlm. The unobstructed, uniform and all pervading soul, can have no

restriction or bondage; and what is unrestricted in itself, cannot have its
release also.

*sv.29.30 The omnipresent, infinite self can never be bound; so how is it
to be liberated? ...

*jd. abaddhasya eka.rUpasya .*of the unbound One.form = *sarvagasya Atmana:
.*of the everywhere.going Self = *katham .*how = *bandha: syAt .*would
there be bondage? = *tad.abhAve tu .*but in the absence of that = *mokSa:
kasya vidhIyate .*whose Freedom is prescribed? *

**va.29. Limitless non.dual all.pervading Consciousness cannot be bound,
and if there is no bondage, how can liberation exist? *

अ=तत्त्व.ज्ञान.जाता_इयम् संसार.भ्रान्तिर्_आतता ।

a=tattva.jJAna.jAtA_iyam saMsAra.bhrAnti:_AtatA |

तत्त्व.ज्ञानात् क्षयम् याति रज्ज्वाम् इव भुजङ्ग.धीः ॥५।१८॥३०॥

tattva.jJAnAt kSayam yAti rajjvAm iva bhujaGga.dhI: ||5|18|30||

.

a=tattva.jJAna=jAtA x

*—THIS—*

saMsAra.bhrAnti:_AtatA

tattva*jJAnAt kSayam yAti

rajjvAm iva bhujaGga.dhI:

*va.30. This great delusion of saMsara is born because of the wrong

knowledge, and when the truth is known it disappears, as an imagined
snake seen instead of a rope disappears.

*m.30 All this arises due to ignorance about the nature of Truth. When the

latter is known this falsehood disappears, like the feeling of serpent in a
rope.

*vlm.30. It is want of true knowledge, that presents the false view of the

world before us; but the knowledge of truth disperses the view; as the
knowledge of the rope, dispels the fallacy of the snake in it.

*sv.29.30 The omnipresent, infinite self can never be bound; so how is it
to be liberated? ...

ज्ञातवान् असि तत्त्वम् स्वम् एकया सूक्ष्मया धिया ।

jJAtavAn asi tattvam svam ekayA sUkSmayA dhiyA |

जातो_ऽसि निर्.अहम्कारो_व्योमवत् तिष्ठ निर्मलः ॥५।१८॥३१॥

jAta:_asi nir.ahamkAra:_vyomavat tiSTha nirmala: ||5|18|31||

.

jJAtavAn asi .* you are knowledgeable about . *

tattvam svam .* your own Thatness/truth . *

ekayA sUkSmayA dhiyA .* w one subtle thot . *

jAta:_asi nir.ahamkAra: .* you have become wo id . *

vyomavat .* like the spacious sky . *

tiSTha nirmala: *.* *remain immaculate*

*. *

*you are one who has known your own Thatness*

*by.means.of the subtle thought of One*

*you have become "I".less*

*rest there as clear as the spacious sky*

*.*

*va. ... by your single.pointed sharp intellect ...
*m. ... Settle down ...

*vlm. You have known the true essence of your being by your right
discernment, (that it is He–the Sat); you are thereby freed from the sense
of your personality, and are set free as the subtile air.

*sv.31 You are a wise man, O rAma: be firmly established in egolessness and
remain unpolluted like space.

ज्ञो_ऽसि त्व्_इत्थम् तद्_अखिलाः सुहृद्.बान्धव=वासनाः ।

jJa:_*si tu_ittham tat_akhilA: suhRt.bAndhava=vAsanA: |

सम्त्यज_असत्.स्वभावस्य का नाम किल भावना ॥५।१८॥३२॥

saMtyaja_asat.svabhAvasya kA nAma kila bhAvanA ||5|18|32||

.

jJa: asi tu ittham tad akhilA: *x *

suhRd.bAndhava=vAsanA: *.the friend.relation=vAsanA = *

*saMt*yaja asat.svabhAvasya *x *

kA nAma kila bhAvanA *x *

*va.32. You know the truth, so leave all notions of friends and relatives,
for how can there be ideas about the non.existent?
*m.32 Now give up all considerations and concerns about friends and

relatives. Why think about those who do not exist?

*vlm.32. You have known the truth, and must give up your knowledge of

untruth, together with the thoughts of your friends and relatives, all
which are unreal in their natures.

*sv.32.35 When the ego is non.existent, how can notions like 'These are my

relatives' arise? The self is not involved in such notions, nor in notions
of pleasure and pain, good and evil. Be free from fear and delusion caused

by world.appearance.

अपि च_इत्थम् तद्_अन्यस्_त्वम् सत्त्ववान् अनुमीयसे ।

api ca_ittham tat_anya:_tvam sattvavAn anumIyase |

इदम् प्रथम.तः प्राप्तम् परमाद्_अपि कारणात् ॥५।१८॥३३॥

idam prathama.ta: prAptam paramAt_api kAraNAt ||5|18|33||

.

*and tho there's*

*That*

*another is you*

*(a Suchness.You made.to.measure)*

*:*

*—THIS—*

*comes from an Absolute Cause*

*.*

*vlm.33. Such being the case, you must consider yourself (your soul), as
something other than those: and that you have received the same, from the
Supreme source of all.

*sv.32.35 When the ego is non.existent, how can notions like 'These are my

relatives' arise? The self is not involved in such notions, nor in notions
of pleasure and pain, good and evil. Be free from fear and delusion caused

by world.appearance.

भोग.बन्धु=जगद्.भावैः कर्मभिश्_च शुभ.अशुभैः ।

bhoga.bandhu=jagat.bhAvai: karmabhi:_ca zubha.azubhai: |

आत्मनो_न_अस्ति सम्बन्धः किम् एतान् अनुशोचसि ॥५।१८॥३४॥

Atmana:_na_asti sambandha: kim etAn anuzocasi ||5|18|34||

.

bhoga.bandhu=jagad.bhAvai: *.*

*w pleasure*.*relation*=*world*.*Becomings = *

karmabhi: ca zubha.Azubhai: *.w karmas pure/impre = *

Atmana: na asti sambandha: *.with self there is no correlation = *

kim etAn anuzocasi *– do you grieve for these? *

*va.34. Brahman has no connection with the notions of the enjoyment,

relation, world, actions, purity or impurity. Why do you worry about these?

*m.34 Relational feelings like relatives, ideas of pleasure, and the sense

of world and good and bad arising out of actions do not exist in Self. They
have nothing to do with Self. Why worry about them?

*vlm.34. This soul bears no relation to your friends or possession, to your

good or evil actions, or to anything whatever in this world;

*sv.32.35 When the ego is non.existent, how can notions like 'These are my

relatives' arise? The self is not involved in such notions, nor in notions
of pleasure and pain, good and evil. Be free from fear and delusion caused

by world.appearance.

Ott. #*sambandha: .*connexion, correlation .of three sorts:
#svarUpa.nature, own.form .#samavAya.Inherence .and #saMyoga.Conjunction.

Ott.#zubhAdi शुभ् #zubh . #*zubha*.is one of those meaningless tritenesses
(like Engl. "Holy", or saMskRta <<zrI>>) . #*zubhAzubha* zubha.azubha adj.

pleasant and unpleasant, agreeable and disagreeable, prosperous and

unfortunate, good and evil • #*zubhAzubham .*weal and woe, good and evil
•.• Comp. z.a..*phala*..producing good or evil results.

आत्म.तत्त्व.एक.सारो_ऽहम् इति जात.धियो_भयैः ।

Atma.tattva.eka.sAra:_*ham iti jAta.dhiya:_bhayai: |

न ते राम_अस्ति सम्बन्धः किम् बिभेषि जगद्.भ्रमात् ॥५।१८॥३५॥

na te rAma_asti sambandha: kim bibheSi jagat.bhramAt ||5|18|35||

.

*"Self & Thatness*

*are*

*of One Essence*

*:*

*'I'*

*!"*

*there's no need, Râma, to fear such a connexion*

*.*

*what's to fear when the world is delusion*

*?*

*vlm. When you are convinced that this very soul constitutes your essence,

you have nothing to fear from the erroneous conception of the world,

which is no more than a misconception.

*va.35. ... convinced that “I am the undivided real essence”,...
**m.35 Only Self is of essence, O rAma. The feeling that 'I am that
essence' is a terror created by mind....*

*jd.35 .Atma.tattva.eka.sAra: aham .*''The Self.Thatness=one.essence am I''*
= iti jAta.dhiya: bhayai: *such a thought being produced from fears* = na
te rAma asti sambandha: *there is no connexion for you, rAma,* = kim
bibheSi jagad.bhramAt *what would you fear from the world.delusion?*

अजातस्य सतो_बन्धोर्_बन्ध=दुःख.सुख+भ्रमैः ।

ajAtasya sata:_bandho:_bandhu.du:kha.sukha+bhramai: |

कस्_ते राघव सम्बन्धो_यद्_एतान् अनुशोचसि ॥५।१८॥३६॥

ka:_te, rAghava, sambandha:_yat etAn anuzocasi ||5|18|36||

.

ajAtasya sata: bandho:

*of unborn being the bondage *

bandhu.du:kha.sukha+bhramai:

*with all the entanglements of pleasure&pain *

ka:_te rAghava sambandha:

*what is your connexion, rAghava, *

yat etAn_anuzocasi

*that you grieve for them? *

*m.36 Relatives and their joys and sorrows are false, erroneous ideas. Why

worry about such falsities with which you have no relationship?

*vlm.36. You can have no concern, with the weal or woe of a friend or foe,
who is not born so to you; for every one being born for hiMself, you have

no cause of joy or grief for any body; (whether he is friendly or not to
you).

*sv.36 To one who is unborn there are no relatives, or sorrow caused by
such relatives!

*va.36. O Raghava, where are these non.existing relatives and the illusory

joys and sorrows of these relatives to make you suffer?

त्वम् चेद्_बभूविथ पुरा तथेदानीम् भविष्यसि ।

tvam cet babhUvitha purA tathA_idAnIm bhaviSyasi |

अद्य चेह स्थितो_ऽसि_इति ज्ञातवान् असि निश्चयम् ॥५।१८॥३७॥

adya ca_iha sthita:_asi_iti jJAtavAn asi nizcayam ||5|18|37||

.

tvam cet babhUvitha purA

*if you have been in the past *

tathA idAnIm bhaviSyasi

*likewise now you will be *

adya ca iha sthita: asi iti *x *

jJAtavAn_asi nizcayam *x *

*va.37. If you know you existed before, and will exist after, and do exist

now, you are surely a wise man.

*m.37 If you are now here, you were there earlier. You will be there in the

future. You know this without doubt.

*vlm.37. If thou knowest that thou hadst been before (creation), and shalt

be so forever afterwards (to eternity); you are truly wise.

*sv.37.38 If you realise that you have been someone before, you are someone

now and you will be someone later on, and if you realise that this is true
even of all these relatives, you will be free from delusion.

तदा_अनन्तर.गान् अन्यान् प्राण.आदीन् निकट.स्थितान् ।

tadA_an.antara.gAn anyAn prANa.AdIn nikaTa.sthitAn |

बन्धून् अतीतान् सुबहून् कस्मात् त्वम् न_अनुशोचसि ॥५।१८॥३८॥

bandhUn atItAn subahUn kasmAt tvam na_anuzocasi ||5|18|38||

.

tadA.*then* .

anantara.gAn *– relations gone to / to the Immensity . *

anyAn prANa.AdIn * . other lifetimes . *

nikaTa.*near/familiar*.sthita.*existent/situate*.An *. *bandhUn – *relatives
. *

AtIta.*gone.beyond*.An . ऽubahUn – *so many . *

kasmAt tvam na anuzocasi

*why do you not grieve.for? *

*va.38. With so many other beings which were close to you, with so many

relatives already passed away, why don’t you grieve for all these?

*m.38 You are then near to many people, other than those ones near to you.

There are thus innumerable relatives (over the births). Why are you not
grieving for them?

*vlm.38. Shouldest thou feel so much for the friends, by whom thou art

beset in this life; why dost thou then not mourn for them, that are dead
and gone in thy present and past lives?

*sv.37.38 If you realise that you have been someone before, you are someone

now and you will be someone later on, and if you realise that this is true
even of all these relatives, you will be free from delusion.

पूर्वम्_अन्यस्_तथा_इदानीम् बभूविथ भविष्यसि ।

pUrvam anya:_tathA_idAnIm babhUvitha bhaviSyasi |

यदि राम तथा_अपि त्वम् सद्.रूपम् किम् विमुह्यसि ॥५।१८॥३९॥

yadi, rAma, tathA_api tvam sa*t*_rUpam kim vimuhyasi ||5|18|39||

.

pUrvam anya:_tathA_idAnIm

babhUvitha bhaviSyasi |

yadi, rAma, tathA_api

tvam sa*t*_rUpam kim vimuhyasi *.* *x *

*. *

*formerly another*

*thus*

*this you have become*

*you will be*

*:*

*if, rAma, even thus you are*

*where's the real form that beweilders you*

*?*

*va.39. If you feel that you were different before and will be different

after, then O rAma, why are you bewildered about the existing form?

*vlm.39. If thou wert something otherwise than what thou art at present,

and shalt have to be something different from what now thou art, why then

shouldst thou sorrow for what has not its self.identity?

*sv.39.40 If you feel that you were before, you are now, but that you will

not be hereafter even then you need not grieve, for that is the end of this

world.appearance.

#bhU . #*babhUvitha* pft. ac. sg. 2 [bhū_1
<http://sanskrit.inria.fr/DICO/47.html#bhuu#1>]

पुरा भूत्वा_अद्य भूत्वा च भूयश्_चेन् न भविष्यसि ।

purA bhUtvA_adya bhUtvA ca bhUya:_cet_na bhaviSyasi |

तथा_अपि क्षीण.संसारः किम् अर्थम् अनुशोचति ॥५।१८॥४०॥

tathA_api kSINa.saMsAra: kim artham anuzocati ||5|18|40||

.

purA bhUtvA *.having.been long.ago* =

adya bhUtvA ca .*and now having.become* =

bhUyas cet na bhaviSyasi – *if again you do not become = *

tathA api *– even so = *

kSINa.saMsAra: *.the troublesome saMsAra = *

kim.artham anuzocati *.for what purpose do you grieve? *

*va.40. If you think you were before and exist now, but will not be

existent later, even so there is nothing to be sorrowful about, since the
world will also disappear.

*m.40 Those who were earlier are not now. Those who are now will not be

there in future. Why worry and grieve about such a world which declines
(continuously)?

*vlm.40. If thou art to be born no more, after thy past and present births,

(i.e. if there be no further transmigration of thy soul), then thou hast no
cause for sorrow, being extinct thyself in the Supreme Spirit.

*sv.39.40 If you feel that you were before, you are now, but that you will

not be hereafter even then you need not grieve, for that is the end of this

world.appearance.

*jd.40 .purA bhUtvA *.having.been long.ago* = adya bhUtvA ca .*and now
having.become* = bhUyas cet na bhaviSyasi – *if again you do not
become = *tathA
api *– even so = *kSINa.saMsAra: *.the troublesome saMsAra = *kim.artham
anuzocati *.for what purpose do you grieve? *

तस्मान्_न दुःखिता युक्ता प्राकृते जागते क्रमे ।

tasmAt_na du:khitA yuktA prAkRte jAgate krame |

तथा_एव मुदिता युक्ता युक्तम् कार्य.अनुवर्तनम् ॥५।१८॥४१॥

tathA_eva muditA yuktA yuktam kArya.anuvartanam ||5|18|41||

.

tasmAn_na du:khitA yuktA .*therefore sadness is not fitting* = prAkRte
jAgate krame .*in the course of worldly affairs = *tathA eva muditA
yuktA *.thus
too gladness is fitting* = yuktam kArya.anuvartanam .

*therefore sadness is not fitting in the course of worldly affairs*

*thus too gladness is fitting for duty fittingly done*

*.*

*m.41 And so it is not proper to worry about something that is natural. It

is good to engage pleasantly in works.

*vlm.41. Therefore there is no cause of sorrow, in aught that occurs

according to the course of nature; but rather be joyous in pursuing the
duties of thy present life; (for want of thy knowledge of thy past and
future states).

*sv.41 Hence, it is foolish to grieve here in this world; it is better to

be happy at all times and to be ever engaged in appropriate actions.

*va.41. So, it does not befit to be sorrowful in this naturally changing

world, it is better to be joyful and do actions which come naturally.

*jd.41 .तस्मान् न दुःखिता युक्ता *therefore sadness is not fitting = *
प्राकृते जागते क्रमे *in the course of worldly affairs = *तथा एव मुदिता युक्ता
*thus too gladness is fitting *युक्तम् कार्य.अनुवर्तनम् *depending.on how
things turn.out.*

मा गच्छ दुःखिताम्, राम, सुखिताम् अपि मा व्रज ।

mA gaccha du:khitAm, rAma, sukhitAm api mA vraja |

समताम् एहि सर्वत्र परमात्मा हि सर्व.गः ॥५।१८॥४२॥

samatAm ehi sarvatra paramAtmA hi sarva.ga: ||5|18|42||

.

mA gaccha du:khitAm, rAma, sukhitAm api mA vraja |

samatAm ehi sarvatra

paramAtmA hi sarva.ga: *.* *x *

*. *

*rAma*

*don't go.on sorrowing*

*(but don't engage in pleasuring)*

*:*

*remain*

*in Sameness always*

*only*

*the Supreme Self, here everywhere*

*.*

*m.42 O rAma, do not sink into sorrow or chase happiness. Be equal in all

states and conditions. The Supreme Self alone is present in everything.

*vlm.42. But do not indulge the excess of thy joy or grief, but preserve

thy equanimity everywhere; by knowing the Supreme Spirit to pervade in all
places.

*sv.42 However, O rAma, yield neither to exultation nor to sorrow, but

remain in a balanced state of mind.

*va.42. O rAma, don’t indulge neither in sorrow nor in excessive joy,
always be in equanimity, knowing yourself to be the ever.present highest
Self.

अनन्तः सत्.स्वरूपस्_त्वम् खम् इव_अति.तत.अन्तरम् ।

ananta: sat.svarUpa:_tvam kham iva_ati.tata.antaram |

प्रकाशो_नित्य.शुद्धस्_त्वम् ज्वालानाम् इव कोटरम् ॥५।१८॥४३॥

prakAza:_nitya.zuddha:_tvam jvAlAnAm iva koTaram ||5|18|43||

.

*unbounded being is your nature*

*you*

*like a space* *overspread within*

*:*

*illumination*

*: *

*ever.pure you are like firelight in a cave*

*.*

ananta: sat.svarUpa:_tvam kham iva_ati.tata.antaram |
prakAza:_nitya.zuddha:_tvam

jvAlAnAm iva koTaram

.

ananta: sat.svarUpa:_tvam

kham iva_ati.tata.antara

prakAza:_nitya.zuddha:_tvam

jvAlAnAm iva koTara

.

*va. You are limitless space stretched wide in itself; eternal pure light
lighting everything inside.

*vlm. ... thou art the pure eternal light, and the focus of full effulgence.

*sv. You are the eternal infinite light, pure and extremely subtle.

जागतानाम् परार्थानाम् अदृष्ट.आत्म.तनुस्_तनुः ।

jAgatAnAm parArthAnAm a.dRSTa.Atma.tanu:_tanu: |

हृत्.स्थो ऽसि हार.मुक्तानाम् एकस्_तनुर्_इव_आततः ॥५।१८॥४४॥

hRt.stha:_*si hAra.muktAnAm eka:_tanu:_iva_Atata: ||5|18|44||

.

jAgatAnAm parArthAnAm *x *

a.dRSTa.Atma=tanus *x *

tanu: *.x + *

hRt.stha: asi .*Heart.settled you are*

hAra.muktAnAm eka:_tanu:_iva Atata: xx

*m.44 In the physical matter of this world your immanence is not seen. You

are settled in the heart and are like a string in a pearl neeklace. Your
subtle presence is all pervading.

*vlm.44. Know thy eternal and invisible soul, to be distinct from all

worldly substances; and to be a particle of that universal soul, which
dwells in and stretches through the hearts of all bodies; and is like the
unseen thread, running through the holes and connecting the links of a
necklace; (or like the string in the beads of a rosary. (This connecting
soul is denominated the Sutrátmá, which fills, bounds, connects and equals
all).

*sv.44.48 This world.appearance exists; later it will vanish and reappear:

but this is only for the ignorant, not for the enlightened. This

world.appearance has sorrow for its nature: ignorance expands and

aggravates it. But you are wise, O rAma, therefore by happy. Illusory
appearance is none other than illusion; dream is none other than a dream!
All this is the power of the omnipotent and the appearance is just the
appearance.

*va.44. You are that subtlest Self unseen among worlds and objects, it

stays in the hearts of everything, like a thread connecting pearls in
a necklace.

संसार.स्थितिर्_एव_इयम् यद्_भूत्वा भूयते पुनः ।

saMsAra.sthiti:_eva_iyam yat_bhUtvA bhUyate puna: |

अज्ञेन_एव न तज्ज्ञेन ज्ञो_ऽसि, राम, सुखी.भव ॥५।१८॥४५॥

ajJena_eva na tat.jJena jJa:_*si, rAma, sukhI.bhava ||5|18|45||

.

*the saMsAra.Convolution.state is just*

*—THIS—*

*which having been becomes again*

*for the unKnowing*

*not for the That.Knowing*

*:*

*you are a knower, rAma, be happy*

*!*

saMsAra.sthiti:_eva_iyam yat_bhUtvA bhUyate puna: | ajJena_eva na tat.jJena

jJa:_*si, rAma, sukhI.bhava

.

saMsAra.sthiti:_eva_iyam

yat_bhUtvA bhUyat

ajJena_eva na tat.jJena

jJa:_*si, rAma, sukhI.bhava

.

*va.45. This mutable world exists, disappears and appears again, such is

the vision of the ignorant only, but not of the wise. You are wise, O rAma,
so be happy!

*m.45 What is born continues to be born again and again. This is the

condition and state of this mutable world which only an ignorant person
suffers. A jnani does not suffer this. O rAma, you are a jnani. Be happy.

*vlm.45. That the continuation of the world, is caused by the reproduction

of what has been before, is what you learn from the Unlearned; and not so
from the learned, (who know the world to be nothing). Know this and not
that, and be happy in this life.

स्वरूपम् इदम् अस्य_अस्तु सम्सृतेः सतत.आधिमत् ।

svarUpam idam asya_astu saMsRte: satata.Adhimat |

अज्ञानात् स्फारताम् एति ज्ञातवान् असि सन्मते ॥५।१८॥४६॥

ajJAnAt sphAratAm eti jJAtavAn asi sanmate ||5|18|46||

.

svarUpam idam asya astu

*let this nature of him be *

saMsRte: satata.Adhimat x

ajJAnAt sphAratAm eti

*from unWisdom/ignorance it goes to expansion *

jJAtavAn_asi sanmate

*you who are Knowledgeable, o true.minded one. *

*m.46 O rAma of virtuous mind, this sorrow filled world keeps expanding due

to ignorance. Know this and become a jnani.

*vlm.46. The course of the world and this life, is ever tending to decay

and disease. It is ignorance that represents them to be progressing to
perfection. But you who are intelligent, knowest their real natures (of
frailty and unreality).

*va.46. The essence of this creation is constant sorrow, which is deepened

by ignorance. But you are a wise one, O noble rAma!

*sv.44.48 This world.appearance exists; later it will vanish and reappear:

but this is only for the ignorant, not for the enlightened. This

world.appearance has sorrow for its nature: ignorance expands and

रूपम् किम् अन्यद्_भवतु भ्रम.मात्राद्_ऋते भ्रमे ।

rUpam kim anyat bhavatu bhrama.mAtrAt_Rte bhrame |

स्वप्न.मात्राद्_ऋते स्वप्ने भवत्य्_अन्यो_हि कः क्रमः ॥५।१८॥४७॥

svapna.mAtrAt_Rte svapne bhavati_anyo_hi ka: krama: ||5|18|47||

.

rUpam *(As for) form,*

kim anyat bhavatu *what other would it be*

bhrama.mAtrAt Rte *except wh/in a measure of delusion*

bhrame *wh/in delusion*

svapna.mAtrAt Rte *except a measure of dream*

svapne (For*) *wh/in dream*

bhavati_anya: hi* ka: krama: *x* .47.

*m.47 Delusion respects delusion. Dream respects dream. One form cannot
become another.

*vlm.47. What else can be the nature of error but falsehood, and what may

the state of sleep be, but dream and drowsiness? (So is this world a
mistaken existence, and this life a mere dream of unreal appearance, which
so vividly shines before you).

*va.47. What is illusion beside illusion itself, what is dream besides

dream, and what is life besides changes?

*sv.44.48 This world.appearance exists; later it will vanish and reappear:

but this is only for the ignorant, not for the enlightened. This

world.appearance has sorrow for its nature: ignorance expands and

सर्व.शक्तिर्_इयम् शक्तिर्_भ्रम.मात्र=मयम् तथा ।

sarva.zakti:_iyam zakti:_bhrama.mAtra=mayam tathA |

राम दृश्यत एव_इदम् आभानम् अति.भास्वरम् ॥५।१८॥४८॥

rAma, dRzyata* eva_idam AbhAnam ati.bhAsvaram ||5|18|48||

.

sarva.zakti: iyam zakti:

*this Power is the all.Power zakti *

bhrama.mAtra.mayam tathA

*thus delusion.form.measured *

rAma dRzyata eva idam

*rAma, see only this *

AbhAnam ati.bhAsvaram

*glorious projection. *

*m.48 And so, O rAma, this energy and force of delusion (and error) is part
of the All.energy. The phenomenality of this world is only a reflection of
the most effulgent One.

*vlm.48. Whom do you call your good friend, and whom do you say your great

enemy? They all belong to the Sole One, and proceed alike from the Divine
will.

*va.48. All this is the power of omnipotent Consciousness, as illusion is

just an illusion. O rAma, this visible world is just a reflection of the
light of this Consciousness.

*sv.44.48 This world.appearance exists; later it will vanish and reappear:

but this is only for the ignorant, not for the enlightened. This

world.appearance has sorrow for its nature: ignorance expands and

सु.बन्धुः कस्य.चित् कः स्याद्_इह नो_कश्चिद्_अप्य्_अरिः ।

su.bandhu: kasya.cit ka: syAt_iha na.u ka:cit_api_ari: |

सदा सर्वे च सर्वस्य सर्वम् सर्व.ईश्वर.इच्छया ॥५।१८॥४९॥

sadA sarve ca sarvasya sarvam sarva.Izvara.icchayA ||5|18|49||

.

su.bandhu: kasyacit ka:

*what family for whom *

syAt iha na:

*would there be for us *

kazcit apy_ari:

*and likewise what enemy? *

sadA sarve ca sarvasya

*always all of the All *

sarvam sarvezvarecchayA

*is all by the will of the All.Lord. *

*m.49 In this world no one is either a relative or friend of anyone. All is

the will of the Lord of lords, always and ever.

*sv.49 Who is a relative here and to whom, and who is an enemy to whom: by

the wish of the Lord of all beings, all are all to all at all times!

*vlm.49.] Everything is frail and fickle, and has its rise and fall from

and into the Supreme Spirit; it likens the wave of the sea, rising and
falling from and into the same water.

*va.49. Who is here a good friend and of whom? Who is an enemy? Everything
in everything is always everything by wish of the all.powerful
Consciousness.

आलून.शीर्णम् अखिलम् इदम् अन्योन्य.संश्रितम् ।

AlUna.zIrNam akhilam idam anyonya.saMzritam |

अनारतम् याति जगत् तरङ्ग.ओघ इव_अम्भसः ॥५।१८॥५०॥

anAratam yAti jagat taraGga.ogha* iva_ambhasa: ||5|18|50||

.

AlUna.zIrNam x

akhilam *wholly *

idam anyonya.samzritam *x *

anAratam yAti jagat *constantly comes the world *

taraGga.ogha iva ambhasa: *x *

*m.50 Due to mutuality of dependences, everything in this universe declines
and decays.

*vlm.50. The worlds are rolling upward and going down again, like the axis

and spokes of a wheel. (The rotations of the planets in their circuits
above and below the sun).

*sv.50 This river of relationship is flowing on constantly. What is on top

proceeds towards the bottom, and what is below rises up, like the
cartwheel.

*va.50. Everything in this world is interwoven and continually rises and

falls like endless waves on the surface of an ocean.

अध* ऊर्ध्वत्वम् आयाति यात्य्_ऊर्ध्वत्वम् अधस्_तथा ।

adha:_Urdhvatvam AyAti yAti_Urdhvatvam adha:_tathA |

संसारस्य चलस्य_अस्य चक्र.नेमिर्_इव_अभितः ॥५।१८॥५१॥

saMsArasya calasya_asya cakra.nemi:_iva_abhita: ||5|18|51||

.

adha: . *what is below . *

Urdhvatvam AyAti *x *

yAty_Urdhvatvam adha:_tathA *x *

saMsArasya calasya asya *x *

cakranemi:_iva abhita: *x *

*m.51 In this world, what is at a low point moves to the top and vice

versa. Like a wheel it rotates continuously.

*sv.51 They who are in heaven later go to hell; and they who are in hell go

to heaven. They go from one species to another, from one part of the
universe to another.

*va.51. What is down comes up, and what is up comes down; this changing

world moves like a rotating wheel.

स्वर्ग.स्था* नरकम् यान्ति नारकाश्_च त्रि.विष्टपम् ।

svarga.sthA:_narakam yAnti nArakA:_ca tri.viSTapam |

योनेर्_योन्य्.अन्तरम् यान्ति द्वीपाद्_द्वीप.अन्तरम् जनाः ॥५।१८॥५२॥

yone:_yoni.antaram yAnti dvIpAt_dvIpa.antaram janA: ||5|18|52||

.

svarga.sthA narakam yAnti

*the Heaveners go to man.ly <http://man.ly> nara.ka Hell = *nArakA:_ca
triviSTapam .*and ManHellers to the world of indra = *yone:_yony.antaram
yAnti .*they go from one womb into another *dvIpAt dvIpa.antaram janA:

*as people of one continent or another. *

*the Heavenly descend to man.ly <http://man.ly> nara.ka Hell*

*and ManHellers rise to the world of indra*

*people go from one womb into another*

*people of one continent or another*

*.*

*m. Beings move from heaven to hell and vice versa. They move from one

island to another.

*vlm. The celestials sometimes fall into hell, and the infernals are
sometimes raised to heaven; animals of one kind are regenerated in another
form, and the people of one continent and island are reborn in another; (as
men are led from one country and climate to another, and settle there).

*va. Denizens of heavens after some time will come to hell; and residents

of hell will go to heaven. People go from one birth to another, from one
place to a different one.

*jd.52 .svarga.sthA narakam yAnti .*the Heaveners go to man.ly
<http://man.ly> nara.ka Hell = *nArakA:_ca triviSTapam .*and ManHellers to
the world of indra = *yone:_yony.antaram yAnti .*they go from one womb into
another = *dvIpAt dvIpa.antaram janA: .*as people of one continent or
another. *

धीराः कार्पण्यम् आयान्ति कृपणा* यान्ति धीरताम् ।

dhIrA: kArpaNyam AyAnti kRpaNA:_yAnti dhIratAm |

परिस्फुरन्ति भूतानि पात.उत्पात.शत.भ्रमैः ॥५।१८॥५३॥

parisphuranti bhUtAni pAta.utpAta.zata.bhramai: ||5|18|53||

.

dhIrA: kArpaNyam AyAnti

kRpaNA:_yAnti dhIratAm |

parisphuranti bhUtAni

pAta.utpAta.zata.bhramai: *.* *x *

*. *

*heroes become cowards*

*the pitiful come to heroism*

*:*

*the creatures burst forth with hundreds of fallings and befallings*

*.*

*m. ... People shake out into hundreds of such high.low.high movements.

*vlm. ... rising and falling in a hundred ways.

एक.रूप.स्थिरम् चक्रम् स्वच्छम् संताप.वर्जितम् ।

eka.rUpa.sthiram cakram svaccham saMtApa.varjitam |

न_इह सम्प्राप्यते किम्चिद्_अग्नौ हिम.कणो_यथा ॥५।१८॥५४॥

na_iha sam.prApyate kim.cit agnau hima.kaNa:_yathA ||5|18|54||

.

eka.rUpa.sthiram *– one.form.solid = *

cakram svaccham *x *

*saMt*Apa.varjitam *– wo painful distress = *

na iha sam.prApyate kim.cit *– there's nothing to be gathered here = *

agnau hima.kaNa: yathA *.it's like a snowflake in the fire. *

*m.54 This wheel of work will never stay steady in one form or movement
which is pure and sorrow.free. It is like a drop of dew falling into a
flame.

*va.54. It is impossible for the passage in this world to be in one

pleasant straight course without pain and loss, as existence of snow in the
fire is impossible.

*vlm.53 Who has seen the wheel of fortune move slowly in one straight

forward course forever, not tumbling in its ups and downs or turning to
this side and that in its winding and uneven route? Fixedness of fortune is
a fiction, like finding frost in fire.

ये ये नाम महाभागा बहवो_बान्धवास्_तथा ।

ye ye nAma mahAbhAgA:_bahava:_bAndhavA:_tathA |

विनष्टा एव दृश्यन्ते ते ते कतिपयैर्_दिनैः ॥५।१८॥५५॥

vinaSTA:_eva dRzyante te te katipayai:_dinai: ||5|18|55||

.

*some are known as Great.Enjoyers*

*—Super.Rich—*

*(like many of your family)*

*: *

*after a few days*

*even these*

*come to know their own destruction*

*. *

*m.55 We are witness to the occurence that many great men and relatives
vanish from the world.

*vlm.54/pg.55. Those that are called great fortunes, and their components

and appendages as also many good friends and relations; are all seen to fly
away in a few days of this transient life.

*va.55. We see great people and many relatives pass away after some time.
*jd.55 .ye ye nAma mahAbhAgA: .*whoever are called Great.Enjoyers
[Super.Rich] = *bahava: bAndhavA: tathA .*many of your family are thus = *te
te katipayai: dinai: .*those.ever after a few days = *vinaSThA: eva
dRzyante .*very soon see destruction. *

परता_आत्मीयता_अन्यत्व.त्वत्व.मत्त्व.आदि=भावना ।

न_इह सत्या, महाबाहो, द्वि.चन्द्र.आदि.दृशो_यथा ॥५।१८॥५६॥

paratA_AtmIyatA_anyatva.tvatva.mattva.Adi=bhAvanA |

na_iha satyA, mahAbAho, dvi.candra.Adi.dRza:_yathA ||5|18|56||

.

paratA *.perfection = *

AtmIyatA *– your.own = *

anyatva.tvatva.mattva.Adi=bhAvanA *– *

*otherness.youness.meness sort of Feeling *is* = *

na iha satyA *– not here real = *

mahAbAho *– Master Archer = *

dvi.candra.Adi.dRza: yathA *.like the vision of a double moon*

*. *

paratA *.perfection = *

AtmIyatA *– your.own = *

anyatva

tvatva.mattva.Adi=bhAvanA *– *

*otherness.youness.meness sort of Feeling *is* = *

na iha satyA *– not here real = *

mahAbAho *– Master Archer = *

dvi.candra.Adi.dRza: yathA *.like the vision of a double moon*

*. *

*jd. there are many explations of this image

the simplest is a drunkard seeing double

the Poet makes frequent reference to boozing

was he speaking from experience

?

* the tongue.twisting first line should be read aloud

*m.56 O rAma of mighty arMs, there is nothing like ours, theirs and of

others. There is nothing like yours and mine. All are like seeing the two
moons.

*vlm.56. The thought of something as one's own and another's, and of this

and that as mine, thine, his or others', are as false as the appearance of
double suns and moons in the sky.

*sv.56.60 'He is friend' and 'He is not a relative' such thoughts arise in

a mean person: in the magnanimous person such distinction does not arise. O
rAma, all beings are your relatives, for in this universe there does not
exist absolute unrelatedness.

*va.56. Own, other’s, mine, yours in such notions there is no truth, O

mighty rAma, as there is no truth in the sighting of the double moon.

"अयम् बन्धुः परश्_च_अयम् च_अहम् अयम्" भवान् ।

"ayam bandhu: para:_ca_ayam ayam ca_aham ayam bhavAn" |

इति मिथ्या.दृशो, राम, विगलन्तु तव_अधुना ॥५।१८॥५७॥

iti mithyA.dRza:, rAma, vigalantu tava_adhunA ||5|18|57||

.

*"this is a relative* &* this is next.of.kin and this is 'I'"*

*—*

*Your Beingness*

*such a false view, **rAma, **let it dissolve for you*

*now*

*.*

"ayam bandhu: para:_ca_ayam ayam ca_aham ayam bhavAn" | iti mithyA.dRza:,
rAma, vigalantu tava_adhunA

.

bandhu:* relative*

bhavAn .*Your Majesty*

mithyA

dRzas

vigalan

adhunA

.

*vlm.57. That this is a friend and this other a foe, and that this is

myself and that one is another, are all but false conceptions of your mind,
and must be wiped off from it.

*va.57. Notions like “this is a relative, foe, myself or just a man” are

illusory; O mighty rAma, leave them at once now.

क्रीड.अर्थम् व्यवहार.स्थ* एताभिर्_हत.दृष्टिभिः ।

krIDa.artham vyavahAra.stha* etAbhi:_hata.dRSTibhi: |

आ.मूलम् अन्तश्_छिन्नाभिर्_बहिर्_विहर हेलया ॥५।१८॥५८॥

A.mUlam anta:_chinnAbhi:_bahi:_vihara helayA ||5|18|58||

.

krIDa.artham vyavahAra.sthe *– playfully in worldly affairs = *

etAbhi: hata.dRSTibhi: *x *

A.mUlam – *from the root . *

anta:_

chinna.* shattered/split.*Abhi: *. w thm shattered/split. *

bahir vihara helayA *.outside proceed having fun. *

.

vyavahAra

stha

etAbhis

hata.*beaten/struck/hurt*.dRSTi.*vision/viewpoint* bhi: *x *

AmUla

anta:_

chinna.* shattered/split*

vihara

.

*m.58 move about in this world with a sense of sport and pastime. Let your

heart be totally free of thoughts of you and I.

*vlm.58. make it thy pleasure however to mix with the blinded populace, and

those that are lost to reason; and deal with them in thy usual unaltered
way. (mix with the thoughtless mob, but think with the thoughtful wise. So
says Sadi. I learnt morals from the immoral, adabaz bedabanamokhtam).

*va.58. Remove inside these notions of objects, cut them completely to the

root, behave in this world as if playing and conduct yourself easily
and naturally.

*vlm.58. Conduct thyself in such a manner in thy journey through this

world, that thou mayst not sink under the burden of thy cares of it.

&# chinna.*shattered/split.*

संसार.सरण.अवस्याम् तथा विहर, सुव्रत ।

saMsAra.saraNa.avasyAm tathA vihara, suvrata |

न यथैव श्रम.श्रान्तो_वासनाभारवान् इव ॥५।१८॥५९॥

na yathA_eva zrama.zrAnta:_vAsanÂbhAravAn iva ||5|18|59||

.

saMsAra.saraNa.a.vasyAm *– (a vAsanA) not wearing saMsAra.process = *

tathA *.thus = *

vihara *.rove = *

suvrata *.o faithful one = *

na yathA eva *.but not this way = *

zrama.zrAnta: *.toil.reposed = *

vAsanA.bhAravAn_iva *.like one with a vAsanA.load*

.

saMsAra.saraNa.a.vasya

tathA *.thus *

vihara *.rove*

suvrata *.o faithful one*

zrama

zrAnta: *.toil.reposed*

bhAra

*. *

*vlm.59. When thou comest to thy reason, to lay down thy earthly cares and

desires; then shalt thou have that composure of thy mind, which will
exonerate thee from all thy duties and dealings in life.

*m.59 O rAma of good vows, move about in the world like a traveller with

out any load of vasanas.

*sv.61.64 The wise know that 'There is nowhere where I am not' and 'That is

not which is not mine': thus they overcome limitation or conditioning.

*va.59. Live in this illusory world easily and virtuously, not dragging

with yourself a tiresome load of desires and notions.

यथा यथा_एषा कार्याणि वासना.अक्षय.कारिणी ।

yathA yathA_eSA kAryANi vAsanA.akSaya.kAriNI |

विचारणा तव_उदेति संशाम्यन्ति तथा तथा ॥५।१८॥६०॥

vicAraNA tava_udeti saMzAmyanti tathA tathA ||5|18|60||

.

yathA yathA eSA *– however this .f..= *

kAryANi *– thm works .f..= *

vAsanAkSaya.kAriNI *– eroding the vAsanA .f..= *

vicAraNA *– the process of enquiry .f..= *

tava udeti *– for you arises = *

samzAmyanti *– they quietly subside = *

tathA tathA *.thatever. *

.

eSA*.this** .f.*

kArya

vAsanAkSaya

vicAraNA *– the process of enquiry .f..= *

samzAmyan.ti *– they quietly subside = *

tathA tathA *.thatever. *

.

*m.60 As inquiry that leads to decline of vasanas increases, activities

also will become more and more passive.

*sv.61.64 The wise know that 'There is nowhere where I am not' and 'That is

not which is not mine': thus they overcome limitation or conditioning.

*va.60. As your ability to discriminate the truth increases, leading to

destruction of desires, your involvement in actions will keep on
decreasing.

*vlm.60. It is the part of lowminded men, to reckon one as a friend and

another as no friend; but noble minded men do not observe such distinctions
between man and man. (Lit. Their minds are not clouded by the mist of
distinction).

*jd.60 .yathA yathA eSA *– however this .f..= *kAryANi *– thm works
.f..= *vAsanAkSaya.kAriNI
*– eroding the vAsanA .f..= *vicAraNA *– the process of enquiry .f..= *tava
udeti *– for you rises = *samzAmyanti *– they quietly subside = *tathA
tathA *.thatever. *

"अयम् बन्धुर्_अयम् न"_इति गणना लघु.चेतसाम् ।

"ayam bandhu:_ayam na"_iti gaNanA laghu.cetasAm |

उदार.चरितानाम् तु विगत.आवरणा_एव धीः ॥५।१८॥६१॥

udAra.caritAnAm tu vigata.AvaraNA_eva dhI: ||5|18|61||

.

"ayam bandhu:_ayam na" .*"This is a relation, this is not'' = *

iti gaNanA *– so counting = *

laghu.cetasAm *x *

udAra.caritAnAm tu *x *

vigata.avaraNA eva dhI: .*when Thought removes the Veil. *

.

bandhu

gaNan.*counting*

laghu.cetas

udAra.carita

vigata.avaraNa

dhI.*thott*

.

*vwv.2057/61 The consideration that "this one is a kinsman and this one is
not," is of (or cherished by) persons who have a mean mind [laghu.cetas

"slender awareness", LightWittedness das....@gmail.com]. But, for persons

possessing a noble behavior [udAra.carita], the intellect [dhIH] is quite
free from coverings (or restraints) [vigata.avaraNA].

*vlm.61/62 There is nothing wherein I am not, (or where there is not the

Ego); and nothing which is not mine (i. e. beyond the Ego): the learned who
have considered it well, make no difference of persons in their minds).

*m.61 Only small minds have the feelings of 'my relations, and your

people'. Noble and wise people are free from such limitations and
boundaries.

*vlm.61/62 There is nothing wherein I am not, (or where there is not the

Ego); and nothing which is not mine (i. e. beyond the Ego): the learned who
have considered it well, make no difference of persons in their minds).

*sv.61.64 The wise know that 'There is nowhere where I am not' and 'That is

not which is not mine': thus they overcome limitation or conditioning.

*va.61. “This is my relative” and “this is not” such notions arise only in

a silly mind, but wise and noble men don’t entertain such distinctions.

Øtt. #*AvaraNa.*वृ #vR – *to withhold*. #varaNa – *by enclosure *#AvR –
*all.over* . #*AvaraNam* *.*the act of covering, &c. • in yv.FM the
tt. is *AvaraNa.Veiling
– *the Veil that Lady saMsArA wears in the brahman.Immensity •• #*nir*AvaraNa
.unveiled, manifest, evident, veNis. •• #*anAvaraNa* .unveiling. •.• Comp.
#anAvaraNa.buddha=jJAna .the unimpeded knowledge of a Buddha. •• #
*nirAvaraNa..*unveiled, manifest, evident, VeNis.

गण् #gaN . #*gaNanam* .reckoning, counting, calculation hit.&c • #*gaNanA*
.id. mbh.&c. • the being enumerated among (in comp.) *ragh. viii, 94 •

considering, supposing hit.&c • regarding, taking notice of (gen.),
consideration Prab. i, 20/21 RAjat. v, 308.

न तद्_अस्ति न यत्र_अहम् न तद्_अस्ति न यन्_मम ।

na tat_asti na yatra_aham na tat_asti na yat_mama |

इति निर्णीय धीराणाम् विगत.आवरआ_एव धीः ॥५।१८॥६२॥

iti nirNIya dhIrANAm vigata.AvaraNA_eva dhI: ||5|18|62||

.

*no That is*

*(not where I am)*

*no That is*

*(not which is mine)*

*so have Heroes determined when Thought removes its Veil*

*.*

na tat_asti na yatra_aham

na tat_asti na yat_mama |

iti nirNIya dhIrANAm

vigata.*gone.away*..AvaraNa*.veiling/emveloping*.A_eva dhI: *.* *x *

*. *

*vwv.2058/62 "There is no place [na tad asti] where I am not [na yatra

aham]; there is nothing which is not mine." Having ascertained in this

manner, the intellect of the wise (or self.possessed ones) [dhIrAnAm] is
quite free from coverings (or restraints) [vigata.avaraNA].

*vlm.62 There is nothing wherein I am not, (or where there is not the Ego);

and nothing which is not mine (i. e. beyond the Ego): the learned who have
considered it well, make no difference of persons in their minds).

*m.62 'There is nothing where I am not, there is nothing which is not mine'

with such a mental resolve and belief, strong and wise souls remove the
limitations on their intellect and discrinination.

*va.62. With clear understanding that “there is nothing besides me” and

“there is nothing which is not mine” wise men overcome limitations.

*sv.61.64 The wise know that 'There is nowhere where I am not' and 'That is

not which is not mine': thus they overcome limitation or conditioning.

.jd. "That is not where I am not too:

that is not which is not for.me,"

so it's determined by the wise

when the thoughts are free from veiling.

*jd.62 ."na tad asti *– no That is = *na yatra aham *– not where I am = *na
tad asti .*no That is = *na yan mama" *– which is for.me <http://for.me>. =
*iti nirNIya dhIrANAm .*so it is determined by the Heroes = *vigata.avaraNA
eva dhI: .*when Thought removes the Veil. *

न_अस्तम् एति न च_उदेति यश्_चिद्.आकाशवन्.महान् ।

na_astam eti na ca_udeti ya:_cit.AkAzavan.mahAn |

सर्वम् सम्पश्यति स्वस्थः स्वस्थो भूमितलम् यथा ॥५।१८॥६३॥

sarvam sampazyati svastha: svastha:_bhUmitalam yathA ||5|18|63||

.

na_astam eti na ca_udeti ya:_cit.AkAzavan.mahAn | sarvam sampazyati
svastha:

svastha:_bhUmitalam yathA

.

astam eti

udeti

ya:_cit.AkAzavan.mahAn |

sarvam sampazyati svastha:

svastha:_bhUmitala

.

*it does not set, it does not rise*

*:*

*it is great chit.Consciousness Space*

*—*

*it comprehends everything in itself *

*as its surface comprehends the earth*

*.*

*vlm.63. The intellects of the wise, are as clear as the spacious

firmament, and there is no rising nor setting of their intellectual light,
which views everything as serenely as in the serenity of the atmosphere and
as plainly as the plain surface of the earth.

*va.63. The wise sage is like the pure space of Consciousness which neither

rises nor sets; he sees everything as it is and as clear as the surface of
the earth.

*jd.63 .na astam eti .It does not go to setting = na ca udeti neither does
it arise .ya: cid.AkAzavan.mahAn What is the great Consciousness.Space =
sarvam sampazyati .svastha: comprehends all as in.itself = svastha:
bhUmitalam yathA .as the earth's surface is in.itself

सर्वा* एव हि ते भूत.जातयो* राम बन्धवः ।

sarvA:_eva hi te bhUta.jAtayo:_rAma bandhava: |

अत्यन्त.असंयुता* एतास्_तव राम न कश्चन ॥५।१८॥६४॥

atyanta.asaMyutA* etA:_tava rAma na kazcana ||5|18|64||

.

sarvA: eva hi *.since most.everything is = *

te bhUta.jAtaya: .*of your Being.Species *are* = *

o *rAma = *

bandhava: .*relations* =

atyanta.asaMyutA .*boundlessly unconjunct* =

etA: tava *– these for you *are *= *

o *rAma* = na kazcana *.not anything.*

bhUta.jAti

bandhu

atyanta.asaMyuta

etA: tava

kazcana

.

*m. All are your relatives O rAma. Due to the relationships during millions

of births, there is no species which is not related to you.

*vwv.64 "rAma! All classes [jAti] of beings are indeed your kinsmen

[rAmabandhava:]. None whatever of these beings are very much unconnected to
you.

*va.64. O rAma, all beings here are your relatives; there is no absolute
independence, O rAma!

*jd.64 .sarvA: eva hi *.since most.everything is = *te bhUta.jAtaya: .*of
your Being.Species *are* = *o *rAma = *bandhava: .*relations* =
atyanta.asaMyutA .*infinitely disconnected* = etA: tava *– these for you *are
*= *o *rAma* = na kazcana *.not anything. *

विविध.जन्म=शत.अहित.सम्भ्रमे

vividha.janma=zata.ahita.sambhrame

जगति बन्धुर्_अबन्धुर्_इति_ईक्षणम् ।

jagati bandhu:_abandhu:_iti_IkSaNam |

भ्रम.दशा_एव विवल्गति वस्तुतस्

bhrama.dazA_eva vivalgati vastuta:_

त्रिभुवनम् चिर.बन्धुर्_अबन्ध्व्_अपि ॥५।१८॥६५॥

tribhuvanam cira.bandhu:_abandhu_api ||5|18|65||

.

*tho unrelated. *

*in **different births by the hundred, a messy **confusion* *in the world*

*relation o&r no relation*

*so*

*in.a.flash*

*illusory states also burst into substantiality*

*:*

*the Triple World of long relation tho without relationship*

*.*

vividha.janma=zata.ahita.sambhrame

*i **various.births=hundreds.u**nfit*.*confusion*

jagati *– i the world = *bandhu: *.relation = *a.bandhur *– non.relation = *itI
kSaNam – *so **in.a.flash = *bhrama.dazA eva *– illusory states also =
*vivalgati
vastutas *– bursting into substantiality = *tri.bhuvanam *– the Triple
World = *

cira.bandhu:

*long a relation *

abandhu api

.

vividha.janma=zata.ahita.sambhrame

jagati.*whin.the.world*

bandhu: *.relation = *a.bandhur *– non.relation = *itI kSaNam – *so
**in.a.flash
= *bhrama.dazA eva *– illusory states also = *vivalgati vastutas *–
bursting into substantiality = *tri.bhuvanam *– the Triple World = *

cira.bandhu:

*long a relation *

abandhu api

.

*AB. ... sarvam ity abanbhu api ... ||5|18|cf. jJAna.bandhu fm.7.21

*vlm.63/64 Know Ráma! all created beings, are friendly and useful to you,

and there is nobody nor any in the world, wherewith you are not related in

some way on your part, (No body is a unit hiMself, but forMs a part of the
universal whole).

*va.65. In this illusory world it is a mistake to consider someone out of
countless beings as a relative or non.relative. In reality any non.relative

in any of the three worlds here is distantly related to you.

*m.65 To look upon people as relatives and otherwise is an error. All in

the three words are your relatives since long, due to the millions of
births over the acons. They may not be your relatives in this birth.

*sv.61.64 The wise know that 'There is nowhere where I am not' and 'That is

not which is not mine': thus they overcome limitation or conditioning.

*m.64 All are your relatives O rAma. Due to the relationships during

millions of births, there is no species which is not related to you. m.65
64. It is erroneous to look any one as a friend or foe, among the various
orders of created beings in the universe; which in reality may be
serviceable to you, however unfriendly they may appear at first.

*jd.65 .vividha.janma=zata.ahita.sambhrame *– i **various.births=hundreds.u*
*nfit*.*confusion** = *jagati *– i the world = *bandhu: *.relation = *a.bandhur
*– non.relation = *itI kSaNam – *so **in.a.flash = *bhrama.dazA eva *–
illusory states also = *vivalgati vastutas *– bursting into substantiality
= *tri.bhuvanam *– the Triple World = *cira.bandhu: *.long a relation
= *abandhu
api *– tho unrelated. *

* omitted from VLM.

.

*o**ॐm*

.

Group Page

https://groups.google.com/forum/#!forum/yoga.vasishtha
<https://groups.google.com/forum/#!forum/yoga-vasishtha>

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

next Canto:

FM5019 PUNYA AND PÂVANA 2.fb28-29 .z41

https://www.dropbox.com/s/nvdxo1pkfik49es/fm5019%202.fb28-29%20puNya%20and%20pAvana%20.z41.docx?dl=0

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

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.

-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Thu, Feb 23, 2017 at 9:10 PM jivadas <das....@gmail.com> wrote:

>
>
>
> fm5018 2.fb21..23 LIVING.FREE .z65
>
> work in progress .v17
>
> work in progress .v15,16
>
> latest update:
>
>
> https://www.dropbox.com/s/1j5pw5o59i6t38a/fm5018%202.fb21..23%20LIVING.FREE%20.z65.docx?dl=0
>
>
>
>
>
> jd:
>
>
>

> *in The Freedom Method I translate *
>
> *mokSha and related words as *
>
> *Freedom *
>
> *rather than the more common *
>
> *"Liberation" *
>
> *so the jIvan.mukta is a person *
>
> *Living.Free *
>
> *: *
>
> *Liberation is what vasiShtha does *
>
> *Freedom is what you get*
>
> *alone*
>
> *. *
>
>
>
> *"ze" & "hir" *
>
> *: *
>
> *these sexless pronouns may be read "he" o&r "she" *
>
> *at the wish of the reader *
>
> *the related possessive hir likewise is "his" or "her" *

>
> hir (not hR or hIr)
>
>
>
>
>
>
>

> *O*ॐm
>
>
>
>
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
>
> *[image: image not displayed]*
>
>
>
>
>
>
>
> about
>
> How To
>
> *LIVE FREE*
>
>
>
> *vasiSTha said*
>
> *—*
>
> *. *

>
> युक्त-आशयानाम् महता-महतानाम् कु.दृष्टिभि: ।
>
> yukta-AzayAnAm mahatA-mahatAnAm ku.dRSTibhi: |
>
> स्वभाव:_अयम् महाबाहो लीलया चरताम् इह ॥५।१८॥१॥
>
> svabhAva:_ayam mahAbAho lIlayA caratAm iha ||5|18||1||
>
> .
>

> *of the yogic kha***spaces*
>
> *of the Greatness of the Great*
>
> *thru delusive Visions*
>
> *their nature, Master.Archer, is *
>
> *—THIS— *
>
> *their playful journeying*
>
> *here*
>
> *...*
>
> *.*

>
> * kha is the space U occupy right now
>
> it is su.kha Good.space o&r du:kha Bad.space
>
>
>
> *AB. yukta-AzayAnAm samAhita-manasAm (samAdhi.Minds)
>

> ~m. O mighty-armed *rAma, *great people *who are united in their hearts

> with the Ultimate, move in this world with a sense of spirit as their very

> nature.*
>
> ~vlm. *I will now relate to you, *O Ráma! *the nature of those great men,

> who conduct themselves in this world, with their desires under their

> subjection, and whose minds are not blemished by evil inclinations.*
>
> ~va. *O mighty rAma, *wise men *with absorbed mind, *by nature *untouched

> by duality, with desires and anger unknown to them, move in this world

> playfully.*

>
>
>
> विहरन्*न्_अपि सम्सारे जीवन्मुक्तमना मुनि: ।
>
> viharan*_api samsAre jIvanmukta-manA muni: |
>
> आदि-मध्य-अन्त-विरसा विहसेत्_जागती:_गती: ॥५।१८॥२॥
>
> Adi-madhya-anta-virasA vihaset_jAgatI:_gatI: ||2||
>
> .
>

> *playfully *
>
> *appearing in the saMsAra.Convolution*
>
> *is a **Living.Free-Mind*
>
> *muni.Quiet*
>
> *from first to last & in.between absorbed*
>
> *ze laughs at the way of the world*
>
> *. *

>
> ~m.2 A 'Jivanmukta', even though moving in this world, laughs (within
> himself) at the sapless existence of this world. This world is
> uninteresting at the beginning, middle and end.
>
> ~vlm.2. The sage whose mind is freed in his life-time, conducts himself
> unconcerned in this world; he smiles secure at its occurrences, and is
> regardless of the first, last and middle stages of his life: (namely; the
> pains of his birth and death, and the whole course of his life).
>
> ~sv. The liberated sage who is disinterested in the events of the past,
> present and future looks at the state of the world with amusement.
>
> ~va. The liberated sage, while living in this world, does not desire
> anything in the past, present or future; he smiles at the world affairs.
>
> सर्व.प्रकृत=कार्य-स्थो मध्य.स्था: सर्व.दृष्टिषु ।
>
> sarva.prakRta=kArya-stho madhya.sthA: sarva.dRSTiSu |
>
> ध्येयम् तम् वासनात्यागम् अवलम्ब्य व्यवस्थित: ॥५।१८॥३॥
>
> dhyeyam tam vAsanAtyAgam avalambya vyavasthita: ||03||
>
> .
>

> *ze follows **common practices *
>
> *in.between in all.views *
>
> dhyeyam
>
> tam vAsanA-tyAgam
>
> *that abandonment of vAsanAs *
>
> avalambya
>
> vyavasthita: x*x*

>
> ~vwv.2340. He is one engaged in all duties on hand and neutral in all
> (his) views. He is settled, resorting to the renunciation of desires
> relating to objects to tbe thought of (or objects imagined by the mind).
>
> #sarvaprakRtakAryastha
>
> #dRSTi
>
> #dhyeya
>
> #vAsanAtyAga
>

> #*avalambya *

>
> #vyavasthita
>
> ~m.3 Engaging himself in the works that come to him naturally he is
> neutral and equal in all his perceptions. He renounces all the goals and
> abides in this world.
>
> ~vlm.3. He is attentive to his present business, and unmindful of every
> other object about him; he is devoid of cares and desires, and his thought
> is of his internal cogitations only.
>
> ~va.3. He is engaged in all actions which come naturally, staying in the
> middle of all extremes; he firmly follows his goal of discarding desires
> and limitations.
> ~sv. 3-4 Constantly engaged in appropriate action, established in the
> happy medium between two extreme and opposite points of view, he dwells
> unremittingly, rejecting every form of conditioning or intention.
>
>
>
> सर्वत्र विगत-उद्वेग: सर्व.अर्थ-परिपोषक: ।
>
> sarvatra vigata-udvega: sarva.artha-paripoSaka: |
>
> विवेक-उद्द्योत-दृष्ट-आत्मा प्रबोध-उपवन-स्थिति: ॥४॥
>
> viveka-uddyota-dRSTa-AtmA prabodha-upavana-sthiti: ||04||
>
> .
>
> sarvatra
>

> *everywhere*
>
> vigata-udvega:
>
> *troubles gone.away*
>
> sarva.artha-paripoSaka:
>
> *everything coming.out all.right *
>
> viveka.uddyota-dRSTa=AtmA
>
> *Discernment.flashing-sight=self*
>
> prabodha-upavana-sthiti:
>
> *Realization-garden=state.*
>
> #puS -> #paripuS -> #*paripoSa **-m.-* full growth or development.

>
> ~vwv.2341. He is devoid of agitation (or anxiety) everywhere and is a
> promoter of the wishes (or interests) of all. He is one by whom the Self
> has been seen by the light of discrimination. He is one staying in the
> garden of Enlightenment.
>
> ~m.4 A Jivanmukta is free from anguish and excitement in all contexts and
> conditions. He cherishes and nourishes all (accepted) purposes of a being.
> His perceptions are embellished by discriminatory intelligence. He is
> stationed in the garden of enlightenment.
>
> ~vlm.4. He is free from anxiety in all places, who tolerates whatever he
> happens to meet with; he sees the light of reason in his soul, and walks in
> the romantic groves of his musings.
>
> ~va.4. In all conditions he is not subject to worries and agitations, he
> does not reject any opinion, in himself he shines with the light of
> discrimination, and stays in the garden of awakening.
>
> सर्व.अतीत=पद+आलम्बी पूर्ण*इन्दु-शिशिर=आशय: ।
>
> sarva.atIta=pada+AlambI pUrNa*indu-zizira=Azaya: |
>
> न उद्वेगी न-च तुष्टात्मा सम्सारे न अवसीदति ॥५।१८॥५॥
>
> na udvegI na-ca tuSTAtmA samsAre na avasIdati ||05||
>
> .
>

> *there's a transcendent state*
>
> *:*
>
> *one who rests there beneath the cool full*
>
> *moon*
>
> *is*
>
> *neither anxious nor satisfied *
>
> *ze does not suffer from the heat of the saMsAra.Convolution*
>
> *. *

>
> ~vlm.5. He rests in that transcendental bliss, with prospects as bright as
> the cooling beams of the full-moon, who is neither elated nor depressed in
> any state of his life, nor droops down under any circumstance.
>
> ~m.5 He seeks asylum in that Supreme state. His heart is cool like a moon
> beam. He is neither excited nor contented. And so he does not suffer any
> sorrow.
>
> ~sv.5 He rests in the supreme state of plenitude; hence he is not agitated
> or excited by the events of this world.
>

> sarva.atIta=pada+AlambI *a: **all*.*surpassing*-*state*=AlambI
> pUrNa*indu-zizira=Azaya* a: **full.moon*-zizira=Azaya* + *na udvegI na-ca
> tuSTAtmA - *x* = samsAre na avasIdati *- not sinking in the
> saMsAra.Convolution. *सर्व-अतीत=पद+आलम्बी अल्ल्-बेयोन्द्=स्तते+रेस्तिन्ग्

> One who rests in the all-transcending state, = पूर्णँइन्दु-शिशिर=आशयः
> full*moon-cool=abode a place of coolness like the full moon, = न उद्वेगी
> is not anxious = न-च तुष्ट-आत्मा nor is ze content = संसारे न_अवसीदति not
> suffering from saMsAra. -5-
>
>
>
> सर्व.शत्रुषु मध्य-स्थ: दया-दाक्षिण्य-सम्युत: ।
>
> प्राप्त-कर्म=कर: अग्र्याणाम् सम्सारे न_अवसीदति ॥५।१८॥६॥
>
> sarva.zatruSu madhya-stha: dayA-dAkSiNya-samyuta: |
>
> prApta-karma=kara: agryANAm samsAre na_avasIdati ||06||
>
> .
>
> sarva.zatruSu madhya-stha:
>

> *seated amid all hir enemies*
>
> dayA-dAkSiNya-samyuta:
>
> *ze is both gallant and merciful= *
>
> prApta-karma=kara: -
>
> *dispenser of duty to hir elders *

>
> agryANAm
>
> संसारे न_अवसीदति
>

> *not suffering from saMsAra.*
>
> अङ्ग #aGg -> #*agrya- - *foremost, topmost, principal, best • proficient,

> well versed in (with tasmin) • intent, closely attentive • - -m.- an elder

> or eldest brother • -A f. = <tri-phalA> q.v. • - agryam *-n.-* roof.
>
> #*t #>day -> *#dayA *Compassion, mercy; generosity. •-• *dayA-dAkSiNya-saMyuta
> *y5018.006- VLm reads: "Whose generosity and manliness do not abandon

> him"; SV: "endowed with compassion and consideration"; VWV: "endowed with
> compassion and politeness". "Generosity" is the earlier sense of _dayA.
> >day refers to royal gift-giving. mBh. has the sense of compassion.
>

> #* -> *#dakSiNya* * belonging to or worthy of a sacrificial fee L. ;
> *-n.-* dexterity, skill, officiousness, *gallantry*, kindness,

> consideration, piety (with loc. gen. or ifc.) Hariv. K. &c. ; the ritual of
> the right hand Sa1ktas L. ; N. of a Tantra.
>

> #yu -> #samyu -> *#saMyuta* sam-yuta "con-junct", joined or bound

> together, tied, fettered • put together, joined or connected with (tena
> with and without saha, or comp.) • increased by, added to (tena or comp.) •
> (end-comp.) being together with • consisting of. containing (tena or comp.)
> • (end-comp.) relating to, implying (praISya-s-, 'implying service').
>
> ~vwv.2325/6-y5074.061. He is neutral (or unconcerned) among all enemies
> and is endowed with compassion and politeness. The One who knows his
> natural state is not pulled helplessly by love and hate.
>
> ~m.6 He is neutral to even enemies and is full of compassion. This world
> will not break or destroy such people who are in front to do the works that
> come to them.
>
> ~vlm.6. Whose generosity and manliness do not abandon him, even when he is
> beset by his bitterest enemies; and who is observant of his duties to his
> superiors, such a man is not crest-fallen in this world.
>
> ~va.6. Even among all enemies he remains neutral and stays generous and
> considerate; among all actions which come naturally his way, he is not
> touched by this changing world.
> ~sv.6-7 In all hostilities he is in the neutral position; yet endowed with
> compassion and consideration for all, he remains unaffected by the
> world-appearance.
>
>
>
> न_अभिनन्दति न द्वेष्टि न शोचति न काङ्क्षति ।
>
> na_abhinandati na dveSTi na zocati na kAGkSati |
>
> मौन.स्थ: प्रकृत-अस्तम्भी सम्सारे न_अवसीदति ॥५।१८॥७॥
>
> mauna.stha: prakRta-astambhI samsAre na_avasIdati ||7||
>
> .
>

> *not approving nor opposing*
>
> *not regretting nor wanting*
>
> *settled in mauna.Quiet*
>
> *a state without support of word or deed*
>
> *not suffering from saMsAra*
>
> *.*

>
> * prakRta-astambhI - unsupported by discussion by accomplishment [m: goes
> about the works that come to him naturally; VLM: pursues his own business;
> VA: does what should be done; SV: he remains unaffected;–and see CGl
> #prakRta for the many possible readings of this zloka: the meaning of
> #pra>kR will determine the translation of the verbs.]
>

> #kR -> #prakR -> *#prakRta* * प्रकृत p. p. Accomplished, completed [fully

> done]; • Commenced, begun [pre-done]. • Appointed, charged [per-done, as by
> the EarthLord]. • Genuine, real [surely-done, the nature of #prakRti]. •
> Forming the subject of discussion [pre-done], the subject in hand (often
> used in works on #alamkAra for #upameya उपमेय) संभावनमथोत्प्रेक्षा
> sambhAvanam atha_utprekSA prakRtasya samena yat प्रकृतस्य समेन यत् K.
> P.1. • Original. prakRtam -तम् The original subject, the matter or
> subject in hand; <yAtu, kim anena, prakRtam eva anusarAmaH> यातु, किमनेन,

> प्रकृतमेव अनुसरामः 'come to the point'. •-• Comp. pr.-*artha* -अर्थ a.

> having the original sense; true, real. (-र्थः) the original sense. —(

> *end-comp.*) made or consisting of (<#tatprakRta); commenced, begun;

> under discussion or in question; (in rhet.) = <upameya>; genuine, real;

> *-n.-* something begun; original subject, present case; *#prakRta*tA the
> being begun or in process of execution; *#prakRta*tva-m the being the

> subject of discussion; the being offended; -tArtha a. having the original
> sense; real, true; -tokta a. being spoken of as the original subject of
> discussion.— y2004.xxx.
>

> #nand to rejoice -> *#abhinand* to please, RV; rejoice*about, be pleased;

> to praise, approve (often, with <na>, "to refuse". mW •-• na_abhinandati na
> dveSTi na zocati na kAGkSati | mauna*stha: ... y5018.007, Settled in
> Silence, ze does not approve nor oppose, regret nor hope ...
>

> #kam* *#kAGkS* to wish, desire, hope. •-• na_abhinandati na dveSTi na

> zocati na kAGkSati | mauna*stha: ... y5018.007, Settled in Silence, ze does
> not approve nor oppose, regret nor hope ...
>

> jd#stabh* #>stambh -> *#stambhin* *-adj.-* supporting (like a pillar).
> *–f.-* = the earth, one of the 5 #dhAranA-s corresponding to the

> elements.
>
> ~m.7 He neither rejoices nor grieves. He neither hates nor desires.
> Silently he goes about the works that come to him naturally. This world
> will not fatigue him.
>
> ~vlm.7. Who neither rejoices nor laments at his lot, nor envies nor
> hankers after the fortune of another; but pursues his own business in quiet
> silence, is the man that is never down-cast in this world.
>
> ~va.7. He is never overjoyed nor depressed, he does not desire nor envy;
> he silently does what should be done and the world does not blemish him.
> ~sv.6-7 In all hostilities he is in the neutral position; yet endowed with
> compassion and consideration for all, he remains unaffected by the
> world-appearance.
>
>
>
> पृष्ट: सन्_प्रकृतम् वक्ति न पृष्ट: स्थाणु*वत्_स्थित: ।
>
> pRSTa: san_prakRtam vakti na pRSTa: sthANu*vat_sthita: |
>
> ईहित-अनीहितै:_मुक्त: सम्सारे न_अवसीदति ॥५।१८॥८॥
>
> Ihita-anIhitai:_mukta: samsAre na_avasIdati ||08||
>
> .
>

> *when ze's asked, ze answers,*
>
> *and when ze's not asked *
>
> *ze *
>
> *is *
>
> *as*
>
> *s*
>
> *t*
>
> *i*
>
> *l*
>
> *l*
>
> *as a pillar**.post*
>
> *free from wishes and aversions, not suffering from saMsAra*
>
> *.*
>
> #Ih to seek, try -> *#Ihita-m *the thing sought; the desire, wish,

> effort, Hit. &c
>
> ~va.8. When questioned, he replies naturally and truthfully, if not asked,

> he remains silent. He is free from *desirables and non-desirables* and

> this changing world cannot touch him.
> ~m.8 When questioned he gives a proper, right reply. If not questioned, he

> remains silent. He is liberated from *desires and goals*. The world will

> not exhaust him.
>
> ~vlm.8. Who, when asked, says what he is doing, but unasked remains as a

> dead block; and is freed from *desire and disgust*; he is never depressed

> in his heart and mind.
>
> (The Urdu poet expresses this sort of unconcern, more beautifully, when he
> says:–
>
> Should one ask you of aught,
>
> look to his face and reply him not.
>
> Koi kuch'h puchhe to munh dekh kar chup rahjana &c.
>
> And who so understands the hearts of men, is never sick at his heart).
>
> ~sv.8 If he is spoken to, he answers simply and suitably; if not spoken

> to, he is silent; *he seeks nothing and ze hates nothing*.

>
>
>
> सर्वस्य अभिमतम् वक्ता च उदित: पेशल-उक्तिमान् । आशय-ज्ञश्_च भूतानाम्
> सम्सारे न अवसीदति ॥५।१८॥९॥
>
> sarvasya abhimatam vaktA ca udita: pezala-uktimAn | Azaya-jJa:_ca bhUtAnAm
> samsAre na avasIdati ||09||
>
> .
>

> *and with hir words ze gives pleasure to all*
>
> *speaking in a gentle voice*
>
> *and ze knows the hearts of people*
>
> *not suffering from saMsAra*
>
> *.*
>
> #zI -> #AzI -> #*Azaya:* - abode; shelter; the seat of feelings and

> thoughts, the mind, heart, soul Ya1jn5. R. Katha1s. &c.; thought, meaning,
> intention Prab. Katha1s. Pan5cat.; disposition of mind, mode of thinking;
> (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 of merit or
> demerit, until they ripen in the individual soul's own experience into
> rank, years, and enjoyment'' (Cowell's translation of Sarvad. 168, 16 ff.)
>
> ~m.9 He talks what is good and in a pleasing manner. He is soft spoken. He
> knows the minds and hearts of people. The world will never exhaust him.
>
> ~vlm.9. He speaks agreeably to every one, and utters gently what he is
> required to say; he is never put out of countenance, who understands the
> intentions of others. (Speaking agreeably or his questioners means what
> pleases every body, be it good or bad for him as it is said in Chanakya's
> excerpta: Because says Bharaví: 'It is rare to have a useful saying, which
> is delectable also at the same time."
>
> ~sv.9 Thus he is not afflicted by the world. He says what is good for all,
> and when questioned he explains his views convincingly.
>
> ~va.9. His words are agreeable to everyone, and if asked, his views will
> be well-grounded and valid; he knows the innermost feelings of all beings,
> and he is not touched by the world.
>
> युक्त.अयुक्त-दृशा ग्रस्तम् आशा उपहत-चेष्टितम् ।
>
> yukta.ayukta-dRzA grastam AzA upahata-ceSTitam |
>
> जानाति लोक-दृष्टान्तम् कर-कोटर-बिल्ववत् ॥५।१८॥१०॥
>
> jAnAti loka-dRSTAntam kara-koTara-bilvavat ||10||
>
> .
>

> *by views of right & wrong*
>
> *a place of hope is eaten.up*
>
> *when they're* *affected & active*
>
> *:*
>
> *ze understands this, as they say,*
>
> *"clear as a gooseberry in the hollow of the hand"*
>
> *.*

>
> ~vlm.10. He sees the right and wrong dealings of men, and the acts of the
> depraved desires of their minds; but knowing all human affairs as clearly
> as in a mirror in his hand, he holds his peace with every one.
>
> ~sv.10 He knows what is appropriate and what is inappropriate. He is aware
> of the point of view of other people.
>
> ~va.10. He knows what's right and what's wrong in any situation;
> desire-driven ways of the world are clearly seen by him, as a fruit is
> evident on the open palm.

> yukta-ayukta-dRzA *- by views of right & wrong = *grastam AzA* – eaten.up
> *is* a** place (of hope) = *upahata-ceSTitam *– affected & active = *jAnAti
> *– ze understands = *loka-dRSTAntam *– the common Example of = *
> kara.koTara-*bilva*vat *- **a bilva.Fruit in the hollow of the hand
> "clear as a gooseberry". *

>
>
>
> परम् पदम् उपारूढो भङ्गुराम् जागतीम् स्थितिम् । अन्त:.शीतलया बुद्ध्या
> हसन्*न्_इव निरीक्षते ॥५।१८॥११॥
>
> param padam upArUDho bhaGgurAm jAgatIm sthitim | anta:.zItalayA buddhyA
> hasan*_iva nirIkSate ||11||
>
> .
>

> *one *
>
> *who has reached the highest state*
>
> *seeing the transient state of the world*
>
> *with an inwardly cool Intellect*
>
> *: *
>
> *ze seems to smile on it*
>
> *.*

>
> ~sv.11 He is firmly established in the supreme state; remaining calm and
> cool in his own heart, he looks at the state of the world amusedly.
>
> ~va.11. He is established in the highest state and being calm and
> dispassionate within, he looks at affairs of the changeable world as if
> smiling.
>

> *~m.11 Stationed in the highest state, he looks at the transient, bubble

> like condition of the world with a cool heart which is enlightened. He

> smiles at the world.*
>
> *~vlm.11. Standing on his firm footing (of nonchalance), and knowing the

> frailty of worldly things, he smiles at the vicissitudes of nature with the

> cold frigidity (sang froid) of his heart: (like the laughing philosopher). *
>
> ईक्ष् #IkS -> #*nirIkS* - look at, perceive, contemplate •• behold,

> «anta:.zItalayA buddhyA hasan*_iva nirIkSate *y5018.011 yv.FM
>

> भज् #bhaj -> #*bhaGgura- -* transitory, perishable • fraudulent,

> dishonest • #bhaGguratA - fragility, transitoriness +
>

> *jd.11. param padam upArUDha: *one having reached the highest state* =
> bhaGgurAm jAgatIm sthitim *– the transitory world-condition = *anta:-zItalayA
> buddhyA *– with inwardly cool intellect = *hasan iva nirIkSate *- as.if
> laffing ze beholds. *

>
>
>
> जित-चित्ता महात्मानो ये हि दृष्ट-परावरा: ।
>
> jita-cittA mahAtmAno ye hi dRSTa-parAvarA: |
>
> स्वभाव ईदृशस्_तेषाम् कथितस्_तव राघव ॥५।१८॥१२॥
>
> svabhAva_ IdRza:_teSAm kathita:_tava rAghava ||12||
>
> .
>

> *they have disInfected their Affected chitta*
>
> *for they are Great.Souls*
>
> *: *
>
> *they can see both shores of the Sea*
>
> *:*
>
> *that's how I would describe them to you*
>
> *rAghava*
>
> *.*

>
> ~m. .. who have conquered their mind and are Truth conscious... ~vlm. ...
> great souls, who have subdued their minds, and know the course of nature
> .... ~sv. ... who have reached liberation while yet living in this world.
>

> *jd.12 - jita-cittA: *- they have conquered the Affection = *mahA.AtmAna:
> ye hi *- for they are Great.Souls who have = *dRSTa-parAvarA: *- seen
> both shores / totality- = *svabhAva: IdRzas teSAm *– a nature similar to
> those = *kathita:_tava rAghava *– has been described for you, rAghava. *

>
>
>
> वयम् तु वक्तुम् मूर्खानाम् अजित-आत्मीय-चेतसाम् । भोग-कर्दम-मग्नानाम् न
> विद्म:_अभिमतम् मतम् ॥५।१८॥१३॥
>
> vayam tu vaktum mUrkhAnAm ajita-AtmIya-cetasAm | bhoga-kardama-magnAnAm na
> vidma:_abhimatam matam ||13||
>
> .
>

> *but *
>
> *what can we say *
>
> *about the longing thoughts of fools*
>
> *who have not controlled their own affective thought*
>
> *sunk in the mud of their pleasures*
>
> *? *

>
> ~m.13. I do not know what to tell about those fools who are slaves to
> their senses and are immersed in the mire of pleasures. I do not know what
> they want.
>
> *vlm. ... the mud of their sensual enjoyments (like earthly worms). (Who
> are of ungoverned minds).
>
> ~sv.13 We are unable to expound the philosophy of the fools who have not
> controlled their own mind and who are immersed in the mire of
> sense-pleasure.
>
> ~va.13. But we are not able to describe the beliefs of these fools whose
> mind is not controlled, and who are sunk into the mire of sensual
> enjoyments.

> *jd.13 - vayam tu - *but we = *vaktum - *to speak-of** = *na vidma: - *do
> not know/see how = *abhimatam matam - *the longing thoughts** = *mUrkhAnAm
> - *of the fools** = *ajita-AtmIya-cetasAm - *who have not conquered their
> own affective awareness** = *bhoga-kardama-magnAnAm - *sunk in the mud of
> their pleasures*.

>
>
>
> तेषाम् अभिमता नार्यो भाव-अ.भाव-विभूषिताम् । ज्वाला-नरक-वह्नीनाम् यास्_ता:
> कनक-रोचिष: ॥५।१८॥१४॥
>
> teSAm abhimatA nAryo bhAva-a.bhAva-vibhUSitAm | jvAlA-naraka-vahnInAm
> yA:_tA: kanaka-rociSa: ||14||
>
> .
>

> *like snowflakes*
>
> *:*
>
> *the presence of desirably desirous women*
>
> *whatever their charms*
>
> *is a flame of infernal fire for the bright snowflakes*
>
> *.*

>
> ~m.14 Such people are like women whose embellishment is sensuousness.
> These ladies are like golden colour of the flames of Naraka (hell).
>
> ~vlm.14. Women, devoid of understanding, and graced with their personal
> charms, are the idols of these people; who are fond of their golden forms,
> without knowing them to be the flames of hell fire.
>
> ~sv.14 They are only interested in sexual pleasures and in the acquisition
> of material wealth.
>
> ~va.14. Women whom they desire, with jewelry of real and unreal, are just
> sparks of burning flame of the horrible hell.
>

> रु #ruc -> #*rocis **-n.-* light, lustre, brightness RV.&c.&c. • grace,

> loveliness BhP.
>
>
> अन्.अर्थ-गहनाश्_च_अर्था व्यर्था-अ.नर्थ-कदर्थना: ।
>
> an.artha-gahanA:_ca_arthA vyarthA-a.nartha-kadarthanA: |
>
> दिशन्तो दु:ख-सम्रम्भम् अभित: प्रहितापद: ॥५।१८॥१५॥
>
> dizanta:_ du:kha-saMrambham abhita: prahitApada: ||15||
>
> .
>
> anartha-gahanA: x
>

> ca arthA: *- x = *
>
> vyartha-anartha-kadarthanA: *- x = *
>
> dizanta: du:kha-saMrambham abhita: *- *
>
> *faced with developing misery *
>
> *headed.for calamity*
>
> *. *

>
> ~AS. The desires for wealth (अर्थाः) of (the ignorant ones under
> discussion) are full of potential disasters (अनर्थ-गहनाः), are useless (
> व्यर्थाः) (and what is worse:) leading to further problematic desires (
> अनर्थ+कदर्थनाः). *Here कदर्थना denotes a poor desire, which seems
> profitable, but is a cause of disasters (अनर्थ).
>
> The AB commentary suggests that these lead to arguments, enmity etc.
> Sounds like "holy wars"!
>
> ~m.15 Wealth and riches are like a forest of calamities. They are wasteful
> and meaningless. They throw one into catastrophic initiatives and thus
> throw him into dangers.
>
> ~vlm.15. Wealth, the fond object of the foolish people, is fraught with
> every ill and evil desire; its pleasure is poison and productive of misery,
> and its prosperity is replete with dangers.
>
> ~sv.15-16 We are also unable to expound the path of rituals and routines
> which bestow all kinds of rewards in the shape of pain and pleasure.
>
> ~va.15. Useless riches and wealth give them pointless sorrows, lead to
> worries and throw them into calamities.
>

> गह् #gah -> #*gahana‑* - deep, dense, thick, impervious, impenetrable,
> inexplicable, hard to be understood • #*gahanam* - an abyss, depth

> ("water"); an inaccessible place, hiding-place, thicket, cave, wood,
> impenetrable darkness; pain, distress.
>
>
>
> फल-सम्धीनि कर्माणि नाना-आचार=मयानि च ।
>
> phala-samdhIni karmANi nAnA-AcAra=mayAni ca |
>
> सुख-दु:खाव्_अपूर्णानि तानि वक्तुम् न शक्नुम: ॥५।१८॥१६॥
>
> sukha-du:khAu_apUrNAni tAni vaktum na zaknuma: ||16||
>
> .
>
> phala-samdhIni karmANi –
>

> *fruit-bearing works = *
>
> nAnA-AcAra=mayAni ca –
>
> *and various paths = *
>
> sukha.du:kha-avapUrNAni / sukha-du:khau_a.pUrNAni - *tAni *
>
> *those overflowing with pleasure and sorrow = *
>
> vaktum na zaknuma:
>
> *we don't know what to say*
>
> *. *

>
> ~m.16 Even the fruit yielding works of various traditions are full of
> happiness and sorrows. And so we cannot say very much about them.
>
> ~vlm.16. Its use in the doing of meritorious deeds, and various acts of
> piety, is also fraught with a great many evils, which I have not the power
> to recount, (The works of merit being productive of pride and passions, and
> those of piety being the source of transmigration).
>
> ~va.16. Also we cannot describe rituals and various magical acts leading
> to results full of pain and joy.

> *jd.16 - phala-samdhIni karmANi - *fruit-bearing works = *nAnA-AcAra=mayAni
> ca - *and various paths = *sukha.du:kha-avapUrNAni /
> sukha-du:khau_a.pUrNAni - *tAni those overflowing with pleasure and
> sorrow = *vaktum na zaknuma: *we don't know what to say. *

>
>
>
> पूर्णाम् दृष्टिम् अवष्टभ्य ध्येय-त्याग-विलासिनीम् ।
>
> जीवन्.मुक्ततया स्वस्थो लोके विहर राघव ॥५।१८॥१७॥
>
> pUrNAm dRSTim avaSTabhya dhyeya-tyAga-vilAsinIm |
>
> jIvan.muktatayA svastho loke vihara rAghava ||17||
>
> .
>
> pUrNAm dRSTim
>

> *full Vision *
>
> #avaSTabhya *- x = *
>
> #dhyeya-tyAga-vilAsinIm *- x = *
>
> jIvanmuktatayA svastha: *- *
>
> *set as a self with Living.Freedom *
>
> loke vihara rAghava –
>
> *wander the world that way, rAma..*

>
> ~m.17 O Raghava, adopt an integrated perception and renounce practices and
> goals with abandon. Achieve thus liberation while in life and move about in
> the world.
>
> ~vlm.17. Therefore Ráma! keep your sight on the full view (clairvoyance)
> of your spirit, by retracting it from the external visibles and internal
> thoughts; and conduct yourself in this world as one liberated in his
> life-time.
>
> ~sv.5.17 O rAma, live in this world with unlimited vision, having firmly
> rejected all limitation. Inwardly be free from all desires and hopes; but
> outwardly do what has to be done.
>
> ~va.17. O Raghava, having come to the limitless vision, leave all notions
> and limitations and be liberated while living in this world!
>
>
>
> अन्त: सम्त्यक्त-सर्वाशो वीत.रागो वि.वासन: ।
>
> anta: samtyakta-sarvAzo vIta.rAgo vi.vAsana: |
>
> बहि: सर्वसम् आचारो लोके विहर राघव ॥५।१८॥१८॥
>
> bahi: sarvasam AcAro loke vihara rAghava ||18||
>
> .
>

> *inside*
>
> *all hope* *abandoned*
>
> *dispassionate, free of vAsanAs;*
>
> *outside*
>
> *all your business*
>
> :
>
> *wander the world that way, rAma*
>
> *.*

>
> ~m.18 Internally give up all desires and hopes. Be without vasanas and
> attachments. Externally participate in all worldly activities.
>
> ~vlm.18. Being free from all your inward passions and feelings of
> affection, and having given up all your desires and expectations; continue
> in the performance of your outward duties in this world.
>
> ~sv. Without entertaining any hope in your heart, yet living as if you are
> full of hopes, live in this world with your heart calm and cool, behaving
> outwardly like everyone else.
>
> ~vwv.2223/18. rAma! Live in the world with all hopes completely given up
> internally, free from passion, desireless and having all (necessary)
> practices externally.
>
> ~va.18. O Raghava, inwardly give up all desires and expectations and be
> dispassionate; outwardly continue to participate in all necessary actions
> in the world.
>
> उदार: पेशल-आचार: सर्व.आचार=अनुवृत्तिमान् ।
>
> udAra: pezala-AcAra: sarva.AcAra=anuvRttimAn |
>
> अन्त: सर्व.परित्यागी लोके विहर राघव ॥५।१८॥१९॥
>
> anta: sarva.parityAgI loke vihara rAghava ||19||
>
> .
>
> udAra:
>
> pezala-AcAra:
>
> sarva.AcAra=anuvRttimAn
>
> anta:
>

> *within*
>
> sarva.parityAgI
>
> *all.abandoning *
>
> loke vihara rAghava
>
> *wander the world that way, rAma..*

>
> ~m.19 Follow all traditional practices very generously But internally be a
> renouncer of all and every thing. Thus move around in the world.
>
> ~*vlm.19. Follow all your duties in life with a noble pliability of your
> disposition; but preserve the philosophic renunciation of everything in
> your mind, and conduct yourself accordingly in this world.
>
> ~vwv.2224/19. rAma! Live in the world as one who is generous, having
> charming behaviour, following every established rule of conduct in life and
> completely renouncing everything externally.
>
> ~sv.18-20 Examine everything and seek only that which is not limited or
> finite: and, live in this world constantly contemplating the infinite.
> Without entertaining any hope in your heart, yet living as if you are full
> of hopes, live in this world with your heart calm and cool, behaving
> outwardly like everyone else.
>
> ~va.20. Enquire into all states of life and fix your goal only on the
> limitless and endless; live this way in the world, O rAma.
>
>
>
> प्रविचार्य दशा: सर्वा यद्_अतुच्छम् परम् पदम् । तद्_एव भावेनालम्ब्य लोके
> विहर राघव ॥५।१८॥२०॥
>
> pravicArya dazA: sarvA: yat_atuccham param padam | tat_eva bhAvenA_Alambya
> loke vihara rAghava ||20||
>
> .
>

> *having analyzed all conditions of life*
>
> *that.which is the nontrivial, high state*
>
> *onto That alone you should hang*
>
> *:*
>
> *wander the world that way, rAma*
>
> *.*

>
> ~va.21. Be dispassionate in your heart, and appear to be full of desires
> outwardly; burning outside, cool inside, live like this in the world, O
> rAma.
>
> ~m.20 O Raghava, reflect thoroughly and clearly on everything from the
> secular to the spiritual. Depending, then, on that Supreme, act in the
> world.
>
> ~vlm20. Think well on the fleeting states of all earthly things, and fix
> your mind in the lasting nature of your soul; and thus conduct yourself in
> this transitory stage, with the thoughts of eternity in your mind.
>
> ~HoB. In verse 26 (Yoga Vasishtha 5.18.20 and 23) Vasishtha tells Sri rAma
> that outwardly he should play his role in this unreal world, but inwardly,
> having investigated all the various states, he should cling only to the one
> which is the ultimate state devoid of unreality (namely the state of
> absolutely clear self-consciousness); and that he should outwardly play his
> role in this world, without ever inwardly loosing sight of his knowledge of
> that (true self) which exists in his heart as the one reality underlying
> all the various appearances.
>

> चर् #car -> #vicar -> #*pravicar* - advance, proceed, go about, roam •• #
> *pravicAra:,* #*pravicAraNA* - distinction, division, species, kind •-•
> Comp. - p.*mArgA:* - m. pl. springing from side to side (an artifice in
> fighting) •• *pravi*cAraya* - Nom.vb. - to draw distinctions • to make
> deep Enquiry y2018.045 +
>
> *jd.20 - pravicArya dazA: sarvA: - *having analyzed all conditions of
> life = *yat_atuccham param padam - *what is the nontrivial, high state = *tat_eva
> bhAvena Alambya – on *that only with your Being you should depend = *loke
> vihara rAghava - *wander the world that way, rAma.*

>
>
>
> अन्तर्_नैराश्यम् आदाय बहिर्_आशा-उन्मुख-ईहित: ।
>
> anta:_nairAzyam AdAya bahi:_AzA-unmukha-Ihita: |
>
> बहिस्_तप्तो_अन्तर्_आशीतो लोके विहर राघव ॥५।१८॥२१॥
>
> bahi:_tapta:_anta:_AzIto loke vihara rAghava ||21||
>
> .
>

> *inside*
>
> *become indifferent*
>
> *outside*
>
> *be hopeful for your wish*
>
> *—*
>
> *outside, fiery; inside, cool*
>
> *:*
>
> *wander the world that way, rAma*
>
> *.*

>
> ~vwv.2225/21 - rAma! Live in the world having resorted to desirelessness
> within and possessed of effort intent on expectations externally, afflicted
> outside, but cool all around internally.
>

> *jd.21 - antar nairAzyam AdAya - *within, give yourself to nonexpectation
> / indifference = *bahir Aza-unmukha-Ihita: *but without, hopeful for what
> you wish =* bahis tapta: *without, fiery =* antar AzIta: *but within,
> cool = *loke vihara rAghava - *wander the world that way, rAma.*
>
> *~vlm.21. Conduct yourself, Ráma, with your inward indifference and want

> of all desire: but show your outward desire for whatever is good and great.
> Be cold blooded within yourself but full of ardour in your external

> demeanour.*

>
>
>
> बहि: कृत्रिम-सम्रम्भो हृदि सम्रम्भ-वर्जित: । कर्ता बहिर्_अकर्ता_अन्तर्_
> लोके विहर राघव ॥५।१८॥२२॥
>
> bahi: kRtrima-saMrambho hRdi saMrambha-varjita: | kartA
> bahi:_akartA_anta:_loke vihara rAghava ||22||
>
> .
>

> *outside*
>
> *he's contrived-confusion*
>
> *inside*
>
> *in hir Heart*
>
> *he knows no turbulence*
>
> *:*
>
> *outside working / inside loafing *
>
> *:*
>
> *wander the world that way, rAma*
>
> *.*
>
> #kR -> #*kRtrima*‑ - artificial -> #*akRtrima‑* - not artificial,
> [natural], real, unfeigned y3018.015 •• #* -tA, -tvam *- inartificiality,

> reality, akRtrimatvam sargasya kIdRzam y3018.015 anta:-zItalatA IhAsu
> prAjJair yasya avalokyate | akRtrima eka-zAntasya sa jJAnI iti abhidhIyate
> || y7022.003
>

> ~vwv.2226/22 rAma! Live in the world with *artificial excitement
> outwardly* and free from excitement in the heart, as a doer outside and a
> non-doer within.
>
> ~vlm.22. Conduct yourself among men, O Ráma! with a *feigned activity* in

> your outward appearance, but with real inaction in your mind; show yourself
> as the doer of your deeds, but know in your mind to be no actor at all.
>

> ~m.22 O Raghava, externally appear to be *full of agitation and hurry*.

> ...
>
> ~sv.21-26 Inwardly give up all notions of 'I am the doer', yet engage
> yourself in all activities outwardly. Thus live in this world, O rAma,
> completely free from the least trace of the ego-sense.
>
> ~va.23. O Raghava, in your heart you know wholly the truth of everything;
> so act in this world as you wish.

> *jd.22 – bahis kRtrima-saMrambha: - his *outside is contrived-confusion*
> hRdi saMrambha-varjita: - *in hir Heart ze knows no turbulence *kartA
> bahis – *outside ze works = *akartA antar – *inside ze loafs = *loke
> vihara rAghava - *wander the world that way, rAma. *

>
>
>
> ज्ञातवान्_असि सर्वेषाम् भावानाम् सम्यग्-अन्तरम् । यथा_इच्छसि तथा दृष्ट्या
> लोके विहर राघव ॥५।१८॥२३॥
>
> jJAtavAn_asi sarveSAm bhAvAnAm samyag-antaram | yathA_icchasi tathA dRSTyA
> loke vihara rAghava ||23||
>
> .
>
> jJAtavAn asi –
>

> *you are very Knowing = *
>
> sarveSAm bhAvAnAm *– *
>
> *about all Feelings = *
>
> samyag-antaram –
>
> *gathered together = *
>
> yathA icchasi *– *
>
> *as you wish = *
>
> tathA dRSTyA *– *
>
> *thus with dRShTi.Vision *
>
> loke vihara rAghava –
>
> *explore that sort of world, rAma*
>
> *.*

>
> ~m.23 Internally you know, O rAma, all truth about all dispositions and
> state of existence. Adopt whatever view point you prefer and act in the
> world.
>

> *~vlm.23. Conduct yourself such, O Ráma! with your full knowledge of this

> world, as if you are acquainted with the natures of all beings herein; and
> go whereever you please with your intimate acquaintance of everything
> there.*
>
> *HoB. In verse 26 (Yoga Vasishtha 5.18.20 and 23) Vasishtha tells Sri rAma
> that outwardly he should play his role in this unreal world, but inwardly,
> having investigated all the various states, he should cling only to the one
> which is the ultimate state devoid of unreality (namely the state of
> absolutely clear self-consciousness); and that he should outwardly play his
> role in this world, without ever inwardly losing sight of his knowledge of
> that (true self) which exists in his heart as the one reality underlying
> all the various appearances.
>
> ~sv.21-26 Inwardly give up all notions of 'I am the doer', yet engage
> yourself in all activities outwardly. Thus live in this world, O rAma,
> completely free from the least trace of the ego-sense.
>

> *jd.23 - jJAtavAn asi – *you are very Wise = *sarveSAm bhAvAnAm *– of all
> Feelings = *samyag-antaram – *gathered together = *yathA icchasi *– as
> you wish = *tathA dRSTyA *– thus with dRSTi.POView = *loke vihara rAghava
> - *explore that sort of world, rAma.*

>
>
>
> कृत्रिम-उल्लास-हर्ष.स्थ: कृत्रिम-उद्वेग-गर्हण: । अ-गृहीत-कलङ्क-अङ्को लोके
> विहर राघव ॥५।१८॥२४॥
>
> kRtrima-ullAsa-harSa.stha: kRtrima-udvega-garhaNa: | a-gRhIta-kalaGka-aGko
> loke vihara rAghava ||24||
>
> .
>

> *acting **as.if **thrilled with delight*
>
> *acting **as.if disturbed by reproach*
>
> *unstained by wickedness*
>
> :
>
> *wander the world that way, rAma*
>
> *.*
>
> #garh -> #*garhaNa **-mfn.-* containing a blame (as a question) _KSS.83 •
> *-n.-* censuring, censure, blame, reproach MBh. xii, 9153 R. Sarvad. iv,
> 1 • #garhaNA *-f.- *°णां- √या (>#yA) to meet with reproach Mn. ii, 80.

>
> ~m.24 Externally put on artificial airs of happiness and anguish. Appear
> to be agitated by activities. Thus, O rAma, move around in the world.
>
> ~vlm.24. Demean yourself with mankind, with a feigned appearance of joy
> and grief, and of condolence and congratulation with others, and an assumed
> shape of activity and action among mankind.
>
> ~HoB. In verse 27 (Yoga Vasishtha 5.18.24 and 26) Vasishtha tells Sri rAma
> that he should outwardly play in this world as one who seemingly
> experiences enthusiasm and joy, who seemingly suffers anxiety and dislikes,
> and who seemingly makes effort and initiates action, but who is inwardly
> free of all such blemishes; and that as one who has been freed from the
> many bonds of delusion and who is steadfastly equanimous in all conditions,
> he should play in this world as he likes (or as required), outwardly doing
> action that is appropriate to his vesa (assumed appearance, disguise or
> role).
>
> ~sv.21-26 Inwardly give up all notions of 'I am the doer', yet engage
> yourself in all activities outwardly. Thus live in this world, O rAma,
> completely free from the least trace of the ego-sense.
>
> ~va.24. O rAma, live in this world appearing as joyful and happy,sorrowful
> and worried, acting and desiring.
>
> त्यक्ता_अहम्कृतिर्_आश्व्_अस्त-मतिर्_आकाश-शोभन: ।
>
> अगृहीत-कलङ्क-अङ्को लोके विहर राघव ॥५।१८॥२५॥
>
> tyaktA_ahamkRti:_Azu_asta-mati:_AkAza-zobhana: |
>
> agRhIta-kalaGka-aGko loke vihara rAghava ||25||
>
> .
>

> *"I"dentity quickly abandoned*
>
> *thoughts having set like the sun*
>
> *as the auspiciousness of Space not holding any spot of stain*
>
> *:*
>
> *wander the world that way, rAma*
>
> *.*

>
> ~m.25 O Raghava, give up all ego. Shine effulgently with a passive and
> cool heart. Without accepting or acquiring any stain, move around in the
> world.
>
> ~vlm.25. manage yourself, O Ráma! with full possession of your mind, and
> untinged by pride and vanity, as if it were as clear as the spotless sky.
>
> ~sv.21-26 Inwardly give up all notions of 'I am the doer', yet engage
> yourself in all activities outwardly. Thus live in this world, O rAma,
> completely free from the least trace of the ego-sense.
>
> ~va.25. Leave immediately all ego-sense and let the mind be pure as space
> which is not affected by dust, live like this in the world, O
> Raghava.

> *jd.25 - tyaktA ahamkRti:_Azu *- the "I"dentity quickly abandoned *=
> asta-mati: - *the mentality having set like the sun* = AkAza-zobhana: - *the
> auspiciousness of Space* = agRhIta-kalaGka-aGka: - *not holding any spot
> of stain* = loke vihara rAghava - *wander the world that way, rAma.*

>
>
>
> आशा-पाश=शत+उन्मुक्त: सम: सर्वासु वृत्तिषु ।
>
> AzA-pAza=zata+unmukta: sama: sarvAsu vRttiSu |
>
> बहि: प्रकृति-कार्य=स्थो लोके विहर राघव ॥५।१८॥२६॥
>
> bahi: prakRti-kArya=stho loke vihara rAghava ||26||
>
> .
>

> *released from the hundred snares of Hope*
>
> *the.Same in all activities*
>
> *settled in all external works*
>
> *wander the world that way, rAma*
>
> *.*

> *there is no*
>
> *Bondage*
>
> *there is no*
>
> *Freedom*
>
> *for the embodied*
>
> *in the higher sense*
>
> *:*
>
> *it is a falsity,* *a magic trick*
>
> *—THIS— *
>
> *ever.changing saMsAra*
>
> *.*

>
> ~va. From the absolute point of view, ... unreal, like a trick of an
> illusionist.~m. From the point of view of supreme truth, ... by illusion
> and jugglery.
>
> ~sv.27-28 There is no bondage and therefore there is no liberation, in
> truth. This world-appearance is essentially unreal and is of the nature of
> a juggler's trick.
>

> *jd.27 - na bandha: asti - *there is no bandha Bondage = *na mokSa: asti *there
> is no mokSa Freedom* = dehina: *for the embodied* = paramArthata: *in the
> higher sense* = mithyA iyam *- it is a falsity,* = indrajAla.zrI: *a
> magic trick,* = samsAra-parivartinI - *the *ever-*changing saMsAra.*

>
>
>
> भ्रान्ति-मात्रम् इदम् मोहाज्_जगद्_राघव दृश्यते ।
>
> bhrAnti-mAtram idam mohAj_jagat_rAghava dRzyate |
>
> जनित-प्रत्ययम् स्फारम् जलम् तीव्र-आतपे यथा ॥५।१८॥२८॥
>
> janita-pratyayam sphAram jalam tIvra-Atape yathA ||28||
>
> .
>

> *this mode of confusion comes from delusion*
>
> *as "the world", rAghava, it is seen.to.be <http://seen.to.be> *
>
> *produced by conviction*
>
> *outspread like the fire's heat in water*
>
> *.*

>
> ~va.28. O Raghava, this world is just an illusion seen because of
> ignorance, and appears as a notion about water in a mirage appears in the
> heat of the sun.
> ~m.28 This world is an error and falsehood. O rAma, it appears to be (what
> it is) because of delusion / self-delusion (of the viewer). It is a large,
> concocted belief like water which becomes (steam) due to heat.
>
> ~vlm.28. Know all this as an illusion, and it is ignorance only, that
> presents the false appearance of the world to sight; and yet we take them
> for true, as you view the water in the burning beams of the sun in a
> desert.
>
> #janita #pratyaya
>

> bhrAnti-mAtram idam mohAt *– *
>
> *this mode of confusion comes from delusion *jagad rAghava dRzyate – *as
> "the world", rAghava, it is seen.to.be <http://seen.to.be> = *janita-pratyayam
> *produced by conviction *sphAram *- outspreading = *jalam tIvra.Atape
> yathA *- as water in something super.hot . *

>
>
>
> अ-बद्धस्य_एक.रूपस्य सर्व.गस्य_आत्मन: कथम् । बन्ध: स्यात्_तद्-अ.भावे तु
> मोक्ष: कस्य विधीयते ॥५।१८॥२९॥
>
> a-baddhasya_eka.rUpasya sarva.gasya_Atmana: katham | bandha:
> syAt_tad-a.bhAve tu mokSa: kasya vidhIyate ||29||
>
> .
>

> *of *
>
> *the unbound form of Unity*
>
> *of *
>
> *the everywhere.going Self*
>
> *how*
>
> *would there be bondage*
>
> *?*
>
> *so *
>
> *when That does not become*
>
> *whose Freedom is to be prescribed*
>
> *? *

>
> ~m. How can the Self, the one immanent in all, the unbound one become
> bound? If bondage is absent, then, where is the question of liberation?
>
> ~vlm. The unobstructed, uniform and all pervading soul, can have no
> restriction or bondage; and what is unrestricted in itself, cannot have its
> release also.
>
> ~sv.29-30 The omnipresent, infinite self can never be bound; so how is it
> to be liberated? ...
>

> *jd. abaddhasya eka-rUpasya - *of the unbound One-form = *sarvagasya
> Atmana: - *of the everywhere-going Self = *katham - *how = *bandha: syAt
> - *would there be bondage? = *tad-abhAve tu - *but in the absence of that
> = *mokSa: kasya vidhIyate - *whose Freedom is prescribed? *
>
>
>
> *~va.29. Limitless non-dual all-pervading Consciousness cannot be bound,
> and if there is no bondage, how can liberation exist? *

>
> अ=तत्त्व.ज्ञान-जाता_इयम् सम्सार-भ्रान्तिर्_आतता ।
>
> तत्त्व.ज्ञानात्_क्षयम् याति रज्ज्वाम् इव भुजङ्ग-धी: ॥५।१८॥३०॥
>
> a=tattva.jJAna-jAtA_iyam samsAra-bhrAnti:_AtatA |
>
> tattva.jJAnAt_kSayam yAti rajjvAm iva bhujaGga-dhI: ||30||
>
> a=tattva-jJAna=jAtA x
>

> *—THIS—*

>
> samsAra-bhrAnti:_AtatA
>
> tattva*jJAnAt_kSayam yAti
>
> rajjvAm iva bhujaGga-dhI:
>
> ~va.30. This great delusion of samsara is born because of the wrong
> knowledge, and when the truth is known it disappears, as an imagined
> snake seen instead of a rope disappears.
> ~m.30 All this arises due to ignorance about the nature of Truth. When the
> latter is known this falsehood disappears, like the feeling of serpent in a
> rope.
>
> ~vlm.30. It is want of true knowledge, that presents the false view of the
> world before us; but the knowledge of truth disperses the view; as the
> knowledge of the rope, dispels the fallacy of the snake in it.
>
> ~sv.29-30 The omnipresent, infinite self can never be bound; so how is it
> to be liberated? ...
>
>
>
> ज्ञातवान्_असि तत्त्वम् स्वम् एकया सूक्ष्मया धिया । जातो_असि निर्.अहम्कारो
> व्योमवत्_तिष्ठ निर्मल: ॥५।१८॥३१॥
>
> jJAtavAn_asi tattvam svam ekayA sUkSmayA dhiyA | jAta:_asi nir.ahamkAro
> vyomavat_tiSTha nirmala: ||31||
>
> .
>

> *you are one who has known your own Thatness*
>
> *by.means.of the subtle thought of One*
>
> *you have become "I"-less*
>
> *rest there as clear as the spacious sky*
>
> *.*

>
> ~va. ... by your single-pointed sharp intellect ...
> ~m. ... Settle down ...
>
> *vlm. You have known the true essence of your being by your right
> discernment, (that it is He–the Sat); you are thereby freed from the sense
> of your personality, and are set free as the subtile air.
>
> ~sv.31 You are a wise man, O rAma: be firmly established in egolessness
> and remain unpolluted like space.
>
>
>
> ज्ञो_sसि त्व्_इत्थम् तद्_अखिला: सुहृद्-बान्धव=वासना: ।
>
> सम्त्यज असत्-स्वभावस्य का नाम किल भावना ॥५।१८॥३२॥
>
> jJa:_asi tu_ittham tat_akhilA: suhRd-bAndhava=vAsanA: |
>
> samtyaja asat-svabhAvasya kA nAma kila bhAvanA ||32||
>

> jJa: asi tu ittham tad akhilA: *- x = *
>
> suhRd-bAndhava=vAsanA: *- the friend-relation=vAsanA = *
>
> samtyaja asat-svabhAvasya *- x = *
>
> kA nAma kila bhAvanA *- x. *

>
> ~va.32. You know the truth, so leave all notions of friends and relatives,
> for how can there be ideas about the non-existent?
> ~m.32 Now give up all considerations and concerns about friends and
> relatives. Why think about those who do not exist?
>
> ~vlm.32. You have known the truth, and must give up your knowledge of
> untruth, together with the thoughts of your friends and relatives, all
> which are unreal in their natures.
>
> ~sv.32-35 When the ego is non-existent, how can notions like 'These are my
> relatives' arise? The self is not involved in such notions, nor in notions
> of pleasure and pain, good and evil. Be free from fear and delusion caused
> by world-appearance.
>
>
>
> अपि च_इत्थम् तद्_अन्यस्_त्वम् सत्त्ववान्_अनुमीयसे ।
>
> api ca_ittham tat_anya:_tvam sattvavAn_anumIyase |
>
> इदम् प्रथम.त: प्राप्तम् परमाद्_अपि कारणात् ॥५।१८॥३३॥
>
> idam prathama.ta: prAptam paramAt_api kAraNAt ||33||
>
> .
>

> *and tho there's*
>
> *That*
>
> *another is you*
>
> *(a Suchness.You made.to.measure)*
>
> *:*
>
> *—THIS—*
>
> *comes from an Absolute Cause*
>
> *.*

>
> *vlm.33. Such being the case, you must consider yourself (your soul), as
> something other than those: and that you have received the same, from the
> Supreme source of all.
>
> ~sv.32-35 When the ego is non-existent, how can notions like 'These are my
> relatives' arise? The self is not involved in such notions, nor in notions
> of pleasure and pain, good and evil. Be free from fear and delusion caused
> by world-appearance.
>
>
>
> भोग-बन्धु=जगद्-भावै: कर्मभिश्_च शुभ-अ.शुभै: ।
>
> आत्मनो न_अस्ति सम्बन्ध: किम् एतान्_अनुशोचसि ॥५।१८॥३४॥
>
> bhoga-bandhu=jagad-bhAvai: karmabhi:_ca zubha-a.zubhai: |
>
> Atmano na_asti sambandha: kim etAn_anuzocasi ||34||
>
> .
>

> bhoga-bandhu=jagad-bhAvai: *- *
>
> *w pleasure*-*relation*=*world*-*Becomings = *
>
> karmabhi: ca zubha-Azubhai: *- w karmas pure/impre = *
>
> Atmana: na asti sambandha: *- with self there is no correlation = *
>
> kim etAn anuzocasi *– do you grieve for these? *

>
> ~va.34. Brahman has no connection with the notions of the enjoyment,
> relation, world, actions, purity or impurity. Why do you worry about these?
> ~m.34 Relational feelings like relatives, ideas of pleasure, and the sense
> of world and good and bad arising out of actions do not exist in Self. They
> have nothing to do with Self. Why worry about them?
>
> ~vlm.34. This soul bears no relation to your friends or possession, to
> your good or evil actions, or to anything whatever in this world;
>
> ~sv.32-35 When the ego is non-existent, how can notions like 'These are my
> relatives' arise? The self is not involved in such notions, nor in notions
> of pleasure and pain, good and evil. Be free from fear and delusion caused
> by world-appearance.
>

> Øtt. #*sambandha: - *connexion, correlation - of three sorts:

> #svarUpa.nature, own.form - #samavAya.Inherence - and #saMyoga.Conjunction.
>

> Øtt.#zubhAdi शुभ् #zubh -> #*zubha*‑ is one of those meaningless
> tritenesses (like Engl. "Holy", or saMskRta <<zrI>>) -> #*zubhAzubha*

> zubha-azubha adj. pleasant and unpleasant, agreeable and disagreeable,

> prosperous and unfortunate, good and evil • #*zubhAzubham -* weal and
> woe, good and evil •-• Comp. z.a.‑*phala*‑ - producing good or evil

> results.
>
>
>
> आत्म.तत्त्व-एक.सारो_अहम् इति जात-धियो भयै: । न ते राम_अस्ति सम्बन्ध: किम्
> बिभेषि जगद्-भ्रमात् ॥५।१८॥३५॥
>
> Atma.tattva-eka.sAra:_aham iti jAta-dhiyo bhayai: | na te rAma_asti
> sambandha: kim bibheSi jagad-bhramAt ||
>
> 35
>
> ||
>
> .
>

> *Self & Thatness *
>
> *are *
>
> *of One Essence *
>
> *: *
>
> *"I"*
>
> *!'*
>
> *there's no need*
>
> *rAma*
>
> *to fear such a connexion*
>
> *.*
>
> *what's to fear when the world is delusion*
>
> *? *

>
> ~vlm.35. When you are convinced that this very soul constitutes your
> essence; you have nothing to fear from the erroneous conception of the
> world, which is no more than a misconception.
>
> ~va.35. ... convinced that “I am the undivided real essence”,...

> *jd.35 - Atma-tattva-eka-sAra: aham - *''The Self-Thatness=one-essence am
> I''* = iti jAta-dhiya: bhayai: *such a thought being produced from fears*
> = na te rAma asti sambandha: *there is no connexion for you, rAma,* = kim
> bibheSi jagad-bhramAt *what would you fear from the world-delusion?*
>
> *~m.35 Only Self is of essence, O rAma. The feeling that 'I am that
> essence' is a terror created by mind....*

>
>
>
> अजातस्य सतो बन्धोर्_बन्ध=दु:ख-सुख+भ्रमै: ।
>
> कस्_ते राघव सम्बन्धो यद्_एतान्_अनुशोचसि ॥५।१८॥३६॥
>
> ajAtasya sato bandho:_bandha=du:kha-sukha+bhramai: |
>
> ka:_te rAghava sambandho yat_etAn_anuzocasi ||36||
>
> ajAtasya sata: bandho:
>

> *Of a relation that is born of the unSuch*
>
> bandha=du:kha-sukha+bhramai: *with the delusive bonds of pleasure and
> sorrow*

>
> ka:_te rAghava sambandha: what is your connexion, rAghava,
>
> yat_etAn_anuzocasi
>

> *that you grieve for them? *

>
> ~m.36 Relatives and their joys and sorrows are false, erroneous ideas. Why
> worry about such falsities with which you have no relationship?
>
> ~vlm.36. You can have no concern, with the weal or woe of a friend or foe,
> who is not born so to you; for every one being born for himself, you have
> no cause of joy or grief for any body; (whether he is friendly or not to
> you).
>
> ~sv.36 To one who is unborn there are no relatives, or sorrow caused by
> such relatives!
>
> ~va.36. O Raghava, where are these non-existing relatives and the illusory
> joys and sorrows of these relatives to make you suffer?
>
> त्वम् चेद्_बभूविथ पुरा तथेदानीम् भविष्यसि ।
>
> tvam cet_babhUvitha purA tathA_idAnIm bhaviSyasi |
>
> अद्य चेह स्थितोऽसीति ज्ञातवान्_असि निश्चयम् ॥५।१८॥३७॥
>
> adya ca_iha sthita:_asi_iti jJAtavAn_asi nizcayam ||37||
>
> .
>
> tvam cet_babhUvitha purA
>

> *if you have been in the past *
>
> tathA idAnIm bhaviSyasi
>
> *likewise now you will be *
>
> adya ca iha sthita: asi iti - *x* =
>
> jJAtavAn_asi nizcayam - *x*.

>
> ~va.37. If you know you existed before, and will exist after, and do exist
> now, you are surely a wise man.
> ~m.37 If you are now here, you were there earlier. You will be there in
> the future. You know this without doubt.
>
> ~vlm.37. If thou knowest that thou hadst been before (creation), and shalt
> be so forever afterwards (to eternity); you are truly wise.
>
> ~sv.37-38 If you realise that you have been someone before, you are
> someone now and you will be someone later on, and if you realise that this
> is true even of all these relatives, you will be free from delusion.
>
>
>
> तदानन्तरगान्_अन्यान्_प्राणादीन्_निकट-स्थितान् ।
>
> बन्धून्_अतीतान्_सुबहून्_कस्मात्_त्वम् न_अनुशोचसि ॥५।१८॥३८॥
>
> tadA_anantaragAn_anyAn_prANAdIn_nikaTa-sthitAn |
>
> bandhUn_atItAn_subahUn_kasmAt_tvam na_anuzocasi ||38||
>

> tadA_an-antara.gAn - *x* =
>
> anyAn - *x* =
>
> prANa.AdIn - *x* =
>
> nikaTa-sthitAn * - x + *
>
> bandhUn_atItAn_subahUn
>
> *so many besides relatives *
>
> kasmAt_tvam na anuzocasi
>
> *why do you not grieve-for? *

>
> ~va.38. With so many other beings which were close to you, with so many
> relatives already passed away, why don’t you grieve for all these?
> ~m.38 You are then near to many people, other than those ones near to you.
> There are thus innumerable relatives (over the births). Why are you not
> grieving for them?
>
> ~vlm.38. Shouldest thou feel so much for the friends, by whom thou art
> beset in this life; why dost thou then not mourn for them, that are dead
> and gone in thy present and past lives?
>
> ~sv.37-38 If you realise that you have been someone before, you are
> someone now and you will be someone later on, and if you realise that this
> is true even of all these relatives, you will be free from delusion.
>
>
>
> पूर्वमन्यस्तथेदानीम् बभूविथ भविष्यसि ।
>
> pUrvam anya:_ tathA_idAnIm babhUvitha bhaviSyasi |
>
> यदि राम तथापि त्वम् सद्रूपम् किम् विमुह्यसि ॥५।१८॥३९॥
>
> yadi rAma tathApi tvam sadrUpam kim vimuhyasi ||39||
>
> .
>

> *formerly another*
>
> *thus*
>
> *this you have become*
>
> *you will be*
>
> *:*
>
> *if, rAma, even thus you are*
>
> *where's the real form that beweilders you*
>
> *?*

>
> ~va.39. If you feel that you were different before and will be different
> after, then O rAma, why are you bewildered about the existing form?
> ~vlm.39. If thou wert something otherwise than what thou art at present,
> and shalt have to be something different from what now thou art, why then
> shouldst thou sorrow for what has not its self-identity?
>
> ~sv.39-40 If you feel that you were before, you are now, but that you will
> not be hereafter even then you need not grieve, for that is the end of this
> world-appearance.
>

> #bhU -> #*babhUvitha* pft. ac. sg. 2 [bhū_1
> <http://sanskrit.inria.fr/DICO/47.html#bhuu%231>]

>
>
>
> पुरा भूत्वा_अद्य भूत्वा च भूयश्_चेन्_न भविष्यसि ।
>
> तथा_अपि क्षीण-सम्सार: किम् अर्थम् अनुशोचति ॥५।१८॥४०॥
>
> purA bhUtvA_adya bhUtvA ca bhUya:_cen_na bhaviSyasi |
>
> tathA_api kSINa-samsAra: kim artham anuzocati ||
>
> 40||
>
> .
>

> purA bhUtvA *- having.been long.ago* =
>
> adya bhUtvA ca - *and now having.become* =
>
> bhUyas cet na bhaviSyasi – *if again you do not become = *
>
> tathA api *– even so = *
>
> kSINa-samsAra: *- the troublesome samsAra = *
>
> kim.artham anuzocati *- for what purpose do you grieve? *

>
> ~va.40. If you think you were before and exist now, but will not be
> existent later, even so there is nothing to be sorrowful about, since the
> world will also disappear.
> ~m.40 Those who were earlier are not now. Those who are now will not be
> there in future. Why worry and grieve about such a world which declines
> (continuously)?
>
> ~vlm.40. If thou art to be born no more, after thy past and present
> births, (i.e. if there be no further transmigration of thy soul), then thou
> hast no cause for sorrow, being extinct thyself in the Supreme Spirit.
>
> ~sv.39-40 If you feel that you were before, you are now, but that you will
> not be hereafter even then you need not grieve, for that is the end of this
> world-appearance.
>

> *jd.40 - purA bhUtvA *- having.been long.ago* = adya bhUtvA ca - *and now
> having.become* = bhUyas cet na bhaviSyasi – *if again you do not become =
> *tathA api *– even so = *kSINa-samsAra: *- the troublesome samsAra = *kim.artham
> anuzocati *- for what purpose do you grieve? *

>
>
>
> तस्मान्_न दु:खिता युक्ता प्राकृते जागते क्रमे ।
>
> तथा_एव मुदिता युक्ता युक्तम् कार्य-अनुवर्तनम् ॥५।१८॥४१॥
>
> tasmAn_na du:khitA yuktA prAkRte_ jAgate krame |
>
> tathA_eva muditA yuktA yuktam kArya-anuvartanam ||41||
>
> .
>

> *therefore sadness is not fitting in the course of worldly affairs*
>
> *thus too gladness is fitting for duty fittingly done*
>
> *.*

>
> ~m.41 And so it is not proper to worry about something that is natural. It
> is good to engage pleasantly in works.
>
> ~vlm.41. Therefore there is no cause of sorrow, in aught that occurs
> according to the course of nature; but rather be joyous in pursuing the
> duties of thy present life; (for want of thy knowledge of thy past and
> future states).
>
> ~sv.41 Hence, it is foolish to grieve here in this world; it is better to
> be happy at all times and to be ever engaged in appropriate actions.
>
> ~va.41. So, it does not befit to be sorrowful in this naturally changing
> world, it is better to be joyful and do actions which come naturally.

> *jd.41- tasmAn_na du:khitA yuktA - *therefore sadness is not fitting* =
> prAkRte jAgate krame - *in the course of worldly affairs = *tathA eva
> muditA yuktA *- thus too gladness is fitting* = yuktam kArya-anuvartanam

> -
>
>
>
> मा गच्छ दु:खिताम् राम सुखिताम् अपि मा व्रज । समताम् एहि सर्वत्र परमात्मा
> हि सर्व.ग: ॥५।१८॥४२॥
>
> mA gaccha du:khitAm rAma sukhitAm api mA vraja | samatAm ehi sarvatra
> paramAtmA hi sarva.ga: ||42||
>
> .
>

> *rAma*
>
> *don't go.on sorrowing*
>
> *(but don't engage in pleasuring)*
>
> *:*
>
> *remain*
>
> *in*
>
> *Sameness*
>
> *always*
>
> *only*
>
> *the Supreme Self, here everywhere*
>
> *.*

>
> ~m.42 O rAma, do not sink into sorrow or chase happiness. Be equal in all
> states and conditions. The Supreme Self alone is present in everything.
>
> ~vlm.42. But do not indulge the excess of thy joy or grief, but preserve
> thy equanimity everywhere; by knowing the Supreme Spirit to pervade in all
> places.
>
> ~sv.42 However, O rAma, yield neither to exultation nor to sorrow, but
> remain in a balanced state of mind.
>
> ~va.42. O rAma, don’t indulge neither in sorrow nor in excessive joy,
> always be in equanimity, knowing yourself to be the ever-present highest
> Self.

> *jd.41 - तस्मान्_न दुःखिता युक्ता *therefore sadness is not fitting = *
> प्राकृते जागते क्रमे *in the course of worldly affairs = *तथा एव मुदिता युक्ता
> *thus too gladness is fitting *युक्तम् कार्य-अनुवर्तनम् *depending.on how
> things turn.out.*

>
>
>
> अनन्त: सत्-स्वरूपस्_त्वम् खम् इव_अति.तत-अन्तरम् ।
>
> ananta: sat-svarUpa:_tvam kham iva_atItita-antaram |
>
> प्रकाशो नित्य.शुद्धस्_त्वम् ज्वालानाम् इव कोटरम् ॥५।१८॥४३॥
>
> prakAza:_ nitya.zuddha:_tvam jvAlAnAm iva koTaram ||43||
>
> .
>

> *unbounded being is your nature*
>
> *you*
>
> *like a space* *overspread within*
>
> *:*
>
> *illumination*
>
> *: *
>
> *ever-pure you are like firelight in a cave*
>
> *.*

>
> ~va. You are limitless space stretched wide in itself; eternal pure light
> lighting everything inside.
>
> ~vlm. ... thou art the pure eternal light, and the focus of full
> effulgence.
>
> ~sv. You are the eternal infinite light, pure and extremely subtle.
>
>
>
> जागतानाम् परार्थानाम् अ.दृष्ट-आत्म-तनुस्_तनु: ।
>
> हृत्.स्थो_असि हार-मुक्तानाम् एकस्_तनुर्_इव_आतत: ॥५।१८॥४४॥
>
> jAgatAnAm parArthAnAm a.dRSTa-Atma-tanu:_tanu: |
>
> hRt.stha:_asi hAra-muktAnAm eka:_tanu:_iva_Atata: ||44||
>
> .
>

> jAgatAnAm parArthAnAm - *x* =
>
> a.dRSTa-Atma=tanus - *x* =
>
> tanu: *- x + *
>
> hRt.stha: asi - *Heart.settled you are*

> *the saMsAra.Convolution-state is just*
>
> *—THIS—*
>
> *which having been becomes again*
>
> *for the unKnowing*
>
> *not for the That-Knowing*
>
> *:*
>
> *you are a knower, rAma, be happy*
>
> *!*

>
> ~va.45. This mutable world exists, disappears and appears again, such is
> the vision of the ignorant only, but not of the wise. You are wise, O rAma,
> so be happy!
> ~m.45 What is born continues to be born again and again. This is the
> condition and state of this mutable world which only an ignorant person
> suffers. A jnani does not suffer this. O rAma, you are a jnani. Be happy.
>
> ~vlm.45. That the continuation of the world, is caused by the reproduction
> of what has been before, is what you learn from the Unlearned; and not so
> from the learned, (who know the world to be nothing). Know this and not
> that, and be happy in this life.
>
>
>
> स्वरूपम् इदम् अस्य अस्तु सम्सृते: सतत-आधिमत् ।
>
> svarUpam idam asya astu samsRte: satata-Adhimat |
>
> अज्ञानात्_स्फारताम् एति ज्ञातवान्_असि सन्मते ॥५।१८॥४६॥
>
> ajJAnAt_sphAratAm eti jJAtavAn_asi sanmate ||46||
>
> .
>
> svarUpam idam asya astu
>

> *let this nature of him be *

>
> samsRte: satata-Adhimat x
>
> ajJAnAt_sphAratAm eti
>

> *from unWisdom/ignorance it goes to expansion *
>
> jJAtavAn_asi sanmate
>
> *you who are Knowledgeable, o true-minded one. *

>
> ~m.46 O rAma of virtuous mind, this sorrow filled world keeps expanding
> due to ignorance. Know this and become a jnani.
>
> ~vlm.46. The course of the world and this life, is ever tending to decay
> and disease. It is ignorance that represents them to be progressing to
> perfection. But you who are intelligent, knowest their real natures (of
> frailty and unreality).
>
> ~va.46. The essence of this creation is constant sorrow, which is deepened
> by ignorance. But you are a wise one, O noble rAma!
> ~sv.44-48 This world-appearance exists; later it will vanish and reappear:
> but this is only for the ignorant, not for the enlightened. This
> world-appearance has sorrow for its nature: ignorance expands and
> aggravates it. But you are wise, O rAma, therefore by happy. Illusory
> appearance is none other than illusion; dream is none other than a dream!
> All this is the power of the omnipotent and the appearance is just the
> appearance.
>
>
>
> रूपम् किम् अन्यद्_भवतु भ्रम-मात्राद्_ऋते भ्रमे ।
>
> rUpam kim anyat_bhavatu bhrama-mAtrAt_Rte bhrame |
>
> स्वप्न-मात्राद्_ऋते स्वप्ने भवत्य्_अन्यो हि क: क्रम: ॥५।१८॥४७॥
>
> svapna-mAtrAt_Rte svapne bhavaty_anyo hi ka: krama: ||47||
>
> .
>

> rUpam *(As for) form,*
>
> kim anyat_bhavatu *what other would it be*
>
> bhrama-mAtrAt_Rte *except wh/in a measure of delusion*
>
> bhrame *wh/in delusion*
>
> svapna-mAtrAt_Rte *except a measure of dream*
>
> svapne (For*) *wh/in dream*
>
> bhavati_anya: hi* ka: krama: *x* -47-

>
> ~m.47 Delusion respects delusion. Dream respects dream. One form cannot
> become another.
>
> ~vlm.47. What else can be the nature of error but falsehood, and what may
> the state of sleep be, but dream and drowsiness? (So is this world a
> mistaken existence, and this life a mere dream of unreal appearance, which
> so vividly shines before you).
>
> ~va.47. What is illusion beside illusion itself, what is dream besides
> dream, and what is life besides changes?
> ~sv.44-48 This world-appearance exists; later it will vanish and reappear:
> but this is only for the ignorant, not for the enlightened. This
> world-appearance has sorrow for its nature: ignorance expands and
> aggravates it. But you are wise, O rAma, therefore by happy. Illusory
> appearance is none other than illusion; dream is none other than a dream!
> All this is the power of the omnipotent and the appearance is just the
> appearance.
>
>
>
> सर्व.शक्तिर्_इयम् शक्तिर्_भ्रम-मात्र=मयम् तथा ।
>
> sarva.zakti:_iyam zakti:_bhrama-mAtra=mayam tathA |
>
> राम दृश्यत एव इदम् आभानम् अति-भास्वरम् ॥५।१८॥४८॥
>
> rAma dRzyata eva idam AbhAnam ati-bhAsvaram ||48||
>
> .
>
> sarva.zakti: iyam zakti:
>

> *this Power is the all-Power zakti *
>
> bhrama-mAtra-mayam tathA
>
> *thus delusion-form-measured *
>
> rAma dRzyata eva idam
>
> *rAma, see only this *
>
> AbhAnam ati-bhAsvaram
>
> *glorious projection. *

>
> ~m.48 And so, O rAma, this energy and force of delusion (and error) is
> part of the All-energy. The phenomenality of this world is only a
> reflection of the most effulgent One.
>
> ~vlm.48. Whom do you call your good friend, and whom do you say your great
> enemy? They all belong to the Sole One, and proceed alike from the Divine
> will.
>
> ~va.48. All this is the power of omnipotent Consciousness, as illusion is
> just an illusion. O rAma, this visible world is just a reflection of the
> light of this Consciousness.
> ~sv.44-48 This world-appearance exists; later it will vanish and reappear:
> but this is only for the ignorant, not for the enlightened. This
> world-appearance has sorrow for its nature: ignorance expands and
> aggravates it. But you are wise, O rAma, therefore by happy. Illusory
> appearance is none other than illusion; dream is none other than a dream!
> All this is the power of the omnipotent and the appearance is just the
> appearance.
>
>
>
> सु.बन्धु: कस्य.चित्_क: स्याद्_इह नो कश्.चिद्_अप्य्_अरि: ।
>
> su.bandhu: kasya.cit_ka: syAt_iha no kaz.cit_apy_ari: |
>
> सदा सर्वे च सर्वस्य सर्वम् सर्व.ईश्वर-इच्छया ॥५।१८॥४९॥
>
> sadA sarve ca sarvasya sarvam sarva.Izvara-icchayA ||49||
>
> .
>
> su.bandhu: kasyacit_ka:
>

> *what family for whom *
>
> syAt_iha na:
>
> *would there be for us *
>
> kazcit_apy_ari:
>
> *and likewise what enemy? *
>
> sadA sarve ca sarvasya
>
> *always all of the All *
>
> sarvam sarvezvarecchayA
>
> *is all by the will of the All-Lord. *

>
> ~m.49 In this world no one is either a relative or friend of anyone. All
> is the will of the Lord of lords, always and ever.
>
> ~sv.49 Who is a relative here and to whom, and who is an enemy to whom: by
> the wish of the Lord of all beings, all are all to all at all times!
>
> ~vlm.49.] Everything is frail and fickle, and has its rise and fall from
> and into the Supreme Spirit; it likens the wave of the sea, rising and
> falling from and into the same water.
>
> ~va.49. Who is here a good friend and of whom? Who is an enemy? Everything
> in everything is always everything by wish of the all-powerful
> Consciousness.
>
> आलून- शीर्णम् अखिलम् इदम् अन्योन्य-सम्श्रितम् ।
>
> अनारतम् याति जगत्_तरङ्ग-ओघ इव_अम्भस: ॥५।१८॥५०॥
>
> AlUna- zIrNam akhilam idam anyonya-samzritam |
>
> anAratam yAti jagat_taraGga-ogha iva_ambhasa: ||50||
>
> .
>

> AlUna-zIrNam akhilam *- x = *
>
> idam anyonya-samzritam *- x = *
>
> anAratam yAti jagat *- x = *
>
> taraGga-ogha iva ambhasa: *- x. *

>
> ~m.50 Due to mutuality of dependences, everything in this universe
> declines and decays.
>
> ~vlm.50. The worlds are rolling upward and going down again, like the axis
> and spokes of a wheel. (The rotations of the planets in their circuits
> above and below the sun).
>
> ~sv.50 This river of relationship is flowing on constantly. What is on top
> proceeds towards the bottom, and what is below rises up, like the
> cartwheel.
>
> ~va.50. Everything in this world is interwoven and continually rises and
> falls like endless waves on the surface of an ocean.
> #AlUna
>
> #zIrNa
>
>
>
> अथ ऊर्ध्वत्वम् आयाति यात्य्_ऊर्ध्वत्वम् अधस्_तथा ।
>
> atha Urdhvatvam AyAti yAty_Urdhvatvam adha:_tathA |
>
> सम्सारस्य चलस्य_अस्य चक्र.नेमिर्_इव_अभित: ॥५।१८॥५१॥
>
> samsArasya calasya_asya cakra.nemi:_iva_abhita: ||51||
>
> .
>

> atha - *and so = *
>
> Urdhvatvam AyAti *- x = *
>
> yAty_Urdhvatvam adha:_tathA *- x = *
>
> samsArasya calasya asya *- x = *
>
> cakranemi:_iva abhita: *- x. *

>
> ~m.51 In this world, what is at a low point moves to the top and vice
> versa. Like a wheel it rotates continuously.
>
> ~sv.51 They who are in heaven later go to hell; and they who are in hell
> go to heaven. They go from one species to another, from one part of the
> universe to another.
>
> ~va.51. What is down comes up, and what is up comes down; this changing
> world moves like a rotating wheel.
>
> स्वर्ग.स्था नरकम् यान्ति नारकाश्_च त्रिविष्टपम् ।
>
> योनेर्_योन्य्-अन्तरम् यान्ति द्वीपाद्_द्वीप-अन्तरम् जना: ॥५।१८॥५२॥
>
> svarga.sthA narakam yAnti nArakA:_ca triviSTapam |
>
> yone:_yony-antaram yAnti dvIpAt_dvIpa-antaram janA: ||52||
>
> .
>

> *the Heavenly descend to man.ly <http://man.ly> nara.ka Hell*
>
> *and ManHellers rise to the world of indra*
>
> *people go from one womb into another*
>
> *people of one continent or another*
>
> *.*

>
> ~m. Beings move from heaven to hell and vice versa. They move from one
> island to another.
>
> *vlm. The celestials sometimes fall into hell, and the infernals are
> sometimes raised to heaven; animals of one kind are regenerated in another
> form, and the people of one continent and island are reborn in another; (as
> men are led from one country and climate to another, and settle there).
>
> ~va. Denizens of heavens after some time will come to hell; and residents
> of hell will go to heaven. People go from one birth to another, from one
> place to a different one.

> *jd.52 - svarga-sthA narakam yAnti - *the Heaveners go to man.ly
> <http://man.ly> nara.ka Hell = *nArakA:_ca triviSTapam - *and ManHellers
> to the world of indra = *yone:_yony-antaram yAnti - *they go from one
> womb into another = *dvIpAt_dvIpa-antaram janA: - *as people of one
> continent or another. *

>
>
>
> धीरा: कार्पण्यम् आयान्ति कृपणा यान्ति धीरताम् ।
>
> dhIrA: kArpaNyam AyAnti kRpaNA yAnti dhIratAm |
>
> परिस्फुरन्ति भूतानि पातोत्पात-शत-भ्रमै: ॥५।१८॥५३॥
>
> parisphuranti bhUtAni pAtotpAta-zata-bhramai: ||53||
>
> .
>

> *heroes become cowards*
>
> *the pitiful come to heroism*
>
> *:*
>
> *the creatures burst forth with hundreds of fallings and befallings*
>
> *.*

>
> ~m. ... People shake out into hundreds of such high-low-high movements.
>
> ~vlm. ... rising and falling in a hundred ways.
>
>
>
> एकरूप-स्थिरम् चक्रम् स्वच्छम् सम्ताप-वर्जितम् । न_इह सम्प्राप्यते किम्.
> चिद्_अग्नौ हिम.कणो यथा ॥५।१८॥५४॥
>
> ekarUpa-sthiram cakram svaccham samtApa-varjitam | na_iha samprApyate
> kim.cit_agnau hima.kaNo yathA || 54||
>
> .
>

> eka.rUpa-sthiram *– one.form-solid = *
>
> cakram svaccham *- x = *
>
> samtApa-varjitam *– wo painful distress = *
>
> na iha sam.prApyate kim.cit *– there's nothing to be gathered here = *
>
> agnau hima.kaNa: yathA *- it's like a snowflake in the fire. *

>
> ~m.54 This wheel of work will never stay steady in one form or movement
> which is pure and sorrow-free. It is like a drop of dew falling into a
> flame.
>
> ~va.54. It is impossible for the passage in this world to be in one
> pleasant straight course without pain and loss, as existence of snow in the
> fire is impossible.
> ~vlm.53 Who has seen the wheel of fortune move slowly in one straight
> forward course forever, not tumbling in its ups and downs or turning to
> this side and that in its winding and uneven route? Fixedness of fortune is
> a fiction, like finding frost in fire.
>
>
>
> ये ये नाम महाभागा बहवो बान्धवास्_तथा ।
>
> विनष्टा एव दृश्यन्ते ते ते कतिपयैर्_दिनै: ॥५।१८॥५५॥
>
> ye ye nAma mahAbhAgA_ bahavo bAndhavA:_tathA |
>
> vinaSTA_ eva dRzyante te te katipayai:_dinai: ||55||
>
> .
>

> *some are known as Great.Enjoyers*
>
> *—Super.Rich—*
>
> *(like many of your family)*
>
> *: *
>
> *after a few days*
>
> *even these*
>
> *come to know their own destruction*
>
> *. *

>
> ~m.55 We are witness to the occurence that many great men and relatives
> vanish from the world.
>
> ~vlm.54/pg.55. Those that are called great fortunes, and their components
> and appendages as also many good friends and relations; are all seen to fly
> away in a few days of this transient life.
>
> ~va.55. We see great people and many relatives pass away after some time.

> *jd.55 - ye ye nAma mahAbhAgA: - *whoever are called Great.Enjoyers
> [Super.Rich] = *bahava: bAndhavA: tathA - *many of your family are thus =
> *te te katipayai: dinai: - *those.ever after a few days = *vinaSThA: eva
> dRzyante - *very soon see destruction. *

>
>
>
> परतात्मीयtA अन्यत्व-त्वत्व-मत्त्व-आदि=भावना । न_इह सत्या महाबाहो द्वि.
> चन्द्र-आदि-दृशो यथा ॥५।१८॥५६॥
>
> paratAtmIyatA anyatva-tvatva-mattva-Adi=bhAvanA | na_iha satyA mahAbAho
> dvi.candra-Adi-dRzo yathA ||
>
> 56||
>
> .
>

> paratA *- perfection = *
>
> AtmIyatA *– your.own = *
>
> anyatva-tvatva-mattva-Adi=bhAvanA *– *
>
> *otherness-youness-meness sort of Feeling *is* = *
>
> na iha satyA *– not here real = *
>
> mahAbAho *– Master Archer = *
>
> dvi.candra-Adi-dRza: yathA *- like the vision of a double moon. *

>
> *jd. there are many explations of this image
>
> the simplest is a drunkard seeing double
>
> the Poet makes frequent reference to boozing
>
> was he speaking from experience
>
> ?
>
> * the tongue.twisting first line should be read aloud
>
> .
>
> ~m.56 O rAma of mighty arms, there is nothing like ours, theirs and of
> others. There is nothing like yours and mine. All are like seeing the two
> moons.
>
> ~vlm.56. The thought of something as one's own and another's, and of this
> and that as mine, thine, his or others', are as false as the appearance of
> double suns and moons in the sky.
>
> ~sv.56-60 'He is friend' and 'He is not a relative' such thoughts arise in
> a mean person: in the magnanimous person such distinction does not arise. O
> rAma, all beings are your relatives, for in this universe there does not
> exist absolute unrelatedness.
>
> ~va.56. Own, other’s, mine, yours in such notions there is no truth, O
> mighty rAma, as there is no truth in the sighting of the double moon.
>
> "अयम् बन्धु: परश्_च_अयम् च-अहम् अयम्" भवान् । इति मिथ्या.दृशो राम विगलन्तु
> तव-अधुना ॥५।१८॥५७॥
>
> "ayam bandhu: para:_ca_ayam ca-aham ayam" bhavAn | iti mithyA.dRzo rAma
> vigalantu tava-adhunA ||57||
>
> .
>

> *"this is a relative* &* this is next-of-kin and this is 'I'"*
>
> *—*
>
> *Your Beingness*
>
> *such a false view, **rAma, **let it dissolve for you*
>
> *now*
>
> *.*

>
> ~vlm.57. That this is a friend and this other a foe, and that this is
> myself and that one is another, are all but false conceptions of your mind,
> and must be wiped off from it.
>
> ~va.57. Notions like “this is a relative, foe, myself or just a man” are
> illusory; O mighty rAma, leave them at once now.

> *jd.57 - ayam bandhu: - '*this is a relative* = para: ca ayam - *and this
> next-of-kin = *ca aham ayam - *and this is "I"'* = bhavAn - *Your Majesty
> = *iti mithyA-dRza: - *such* = *o rAma* = vigalantu tava_adhunA *- let
> them drain.away from you now. *

>
>
>
> क्रीड-अर्थम् व्यवहार.स्थ एताभिर्_हत-दृष्टिभि: ।
>
> आ-मूलम् अन्तश्_छिन्नाभिर्_बहिर्_विहर हेलया ॥५।१८॥५८॥
>
> krIDa-artham vyavahAra.stha etAbhi:_hata-dRSTibhi: |
>
> A-mUlam anta:_chinnAbhi:_bahi:_vihara helayA ||58||
>
> .
>

> krIDa-artham vyavahAra.sthe *– playfully in worldly affairs = *
>
> etAbhi: hata-dRSTibhi: *- x = *
>
> A-mUlam anta:_chinnAbhi: *- from root to top = *
>
> bahir vihara helayA *- outside proceed having fun. *

>
> ~m.58 move about in this world with a sense of sport and pastime. Let your
> heart be totally free of thoughts of you and I.
>
> ~vlm.58. make it thy pleasure however to mix with the blinded populace,
> and those that are lost to reason; and deal with them in thy usual
> unaltered way. (mix with the thoughtless mob, but think with the thoughtful
> wise. So says Sadi. I learnt morals from the immoral, adabaz
> bedabanamokhtam).
>
> ~va.58. Remove inside these notions of objects, cut them completely to the
> root, behave in this world as if playing and conduct yourself easily
> and naturally.
> ~vlm.58. Conduct thyself in such a manner in thy journey through this
> world, that thou mayst not sink under the burden of thy cares of it.
>
>
>
> सम्सार-सरणावस्याम् तथा विहर सुव्रत । न यथैव श्रम-श्रान्तो वासना-भारवान्_इव
> ॥५।१८॥५९॥
>
> samsAra-saraNa-avasyAm tathA vihara suvrata | na yathaiva zrama-zrAnto
> vAsanA-bhAravAn_iva ||59||
>
> .
>

> samsAra-saraNa-a.vasyAm *– (a vAsanA) not wearing samsAra-process = *
>
> tathA *- thus = *
>
> vihara *- rove = *
>
> suvrata *- o faithful one = *
>
> na yathA eva *- but not this way = *
>
> zrama-zrAnta: *- toil-reposed = *
>
> vAsanA-bhAravAn_iva *- like one with a vAsanA-load. *

>
> ~vlm.59. When thou comest to thy reason, to lay down thy earthly cares and
> desires; then shalt thou have that composure of thy mind, which will
> exonerate thee from all thy duties and dealings in life.
>
> ~m.59 O rAma of good vows, move about in the world like a traveller with
> out any load of vasanas.
>
> ~sv.61-64 The wise know that 'There is nowhere where I am not' and 'That
> is not which is not mine': thus they overcome limitation or conditioning.
>
> ~va.59. Live in this illusory world easily and virtuously, not dragging
> with yourself a tiresome load of desires and notions.

> *jd.59 - samsAra-saraNa-a.vasyAm *– (a vAsanA) not wearing
> samsAra-process = *tathA *- thus = *vihara *- rove = *suvrata *- o
> faithful one = *na yathA eva *- but not this way = *zrama-zrAnta: *-
> toil-reposed = *vAsanA-bhAravAn_iva *- like one with a vAsanA-load. *

>
>
>
> यथा यथा_एषा कार्याणि वासनाक्षय-कारिणी । विचारणा तव_उदेति सम्शाम्यन्ति तथा
> तथा ॥५।१८॥६०॥
>
> yathA yathA_eSA kAryANi vAsanAkSaya-kAriNI | vicAraNA tava_udeti
> samzAmyanti tathA tathA ||60||
>
> .
>

> yathA yathA eSA *– however this **-f.-** = *
>
> kAryANi *– thm works **-f.-** = *
>
> vAsanAkSaya-kAriNI *– eroding the vAsanA **-f.-** = *
>
> vicAraNA *– the process of enquiry **-f.-** = *
>
> tava udeti *– for you arises = *
>
> samzAmyanti *– they quietly subside = *
>
> tathA tathA *- thatever. *

>
> ~m.60 As inquiry that leads to decline of vasanas increases, activities
> also will become more and more passive.
>
> ~sv.61-64 The wise know that 'There is nowhere where I am not' and 'That
> is not which is not mine': thus they overcome limitation or conditioning.
>
> ~va.60. As your ability to discriminate the truth increases, leading to
> destruction of desires, your involvement in actions will keep on
> decreasing.
> ~vlm.60. It is the part of lowminded men, to reckon one as a friend and
> another as no friend; but noble minded men do not observe such distinctions
> between man and man. (Lit. Their minds are not clouded by the mist of
> distinction).
>

> *jd.60 - yathA yathA eSA *– however this **-f.-** = *kAryANi *– thm works
> **-f.-** = *vAsanAkSaya-kAriNI *– eroding the vAsanA **-f.-** = *vicAraNA *–
> the process of enquiry **-f.-** = *tava udeti *– for you rises = *samzAmyanti
> *– they quietly subside = *tathA tathA *- thatever. *

>
>
>
> "अयम् बन्धुर्_अयम् न" इति गणना लघु-चेतसाम् ।
>
> उदार-चरितानाम् तु विगत-आवरणा एव धी: ॥५।१८॥६१॥
>
> "ayam bandhu:_ayam na" iti gaNanA laghu-cetasAm |
>
> udAra-caritAnAm tu vigata-AvaraNA eva dhI: ||61||
>
> .
>

> "ayam bandhu:_ayam na" - *"This is a relation, this is not'' = *
>
> iti gaNanA *– so counting = *
>
> laghu-cetasAm *- x = *
>
> udAra-caritAnAm tu *- x = *
>
> vigata-avaraNA eva dhI: - *when Thought removes the Veil. *

>
> ~vwv.2057/61 The consideration that "this one is a kinsman and this one is
> not," is of (or cherished by) persons who have a mean mind [laghu-cetas
> "slender awareness", LightWittedness das....@gmail.com]. But, for
> persons possessing a noble behavior [udAra-carita], the intellect [dhIH] is
> quite free from coverings (or restraints) [vigata-avaraNA].
>
> ~vlm.61/62 There is nothing wherein I am not, (or where there is not the
> Ego); and nothing which is not mine (i. e. beyond the Ego): the learned who
> have considered it well, make no difference of persons in their minds).
>
> ~m.61 Only small minds have the feelings of 'my relations, and your
> people'. Noble and wise people are free from such limitations and
> boundaries.
>
> ~vlm.61/62 There is nothing wherein I am not, (or where there is not the
> Ego); and nothing which is not mine (i. e. beyond the Ego): the learned who
> have considered it well, make no difference of persons in their minds).
>
> ~sv.61-64 The wise know that 'There is nowhere where I am not' and 'That
> is not which is not mine': thus they overcome limitation or conditioning.
>
> ~va.61. “This is my relative” and “this is not” such notions arise only in
> a silly mind, but wise and noble men don’t entertain such distinctions.
>

> Øtt. #*AvaraNa‑* वृ #vR – *to withhold*-> #varaNa – *by enclosure *#AvR –
> *all.over* -> #*AvaraNam* *-* the act of covering, &c. • in yv.FM the tt.
> is *AvaraNa.Veiling – *the Veil that Lady samsArA wears in the
> brahman.Immensity •• #*nir*AvaraNa ‑ unveiled, manifest, evident, veNis.
> •• #*anAvaraNa* - unveiling. •-• Comp. #anAvaraNa-buddha=jJAna - the
> unimpeded knowledge of a Buddha. •• #*nirAvaraNa- - *unveiled, manifest,
> evident, VeNis.
>
> गण् #gaN -> #*gaNanam* - reckoning, counting, calculation hit.&c • #
> *gaNanA* - id. mbh.&c. • the being enumerated among (in comp.) *ragh.

> viii, 94 • considering, supposing hit.&c • regarding, taking notice of
> (gen.), consideration Prab. i, 20/21 RAjat. v, 308.
>
>
>
> न तद्_अस्ति न यत्राहम् न तद्_अस्ति न यन्_मम । इति निर्णीय धीराणाम्
> विगतावरणैव धी: ॥५।१८॥६२॥
>
> na tat_asti na yatrAham na tat_asti na yan_mama | iti nirNIya dhIrANAm
> vigatAvaraNaiva dhI: ||62||
>
> .
>

> *no That is*
>
> *(not where I am)*
>
> *no That is*
>
> *(not which is mine)*
>
> *so have Heroes determined when Thought removes its Veil*
>
> *.*

>
> ~vwv.2058/62 "There is no place [na tad asti] where I am not [na yatra
> aham]; there is nothing which is not mine." Having ascertained in this
> manner, the intellect of the wise (or self-possessed ones) [dhIrAnAm] is
> quite free from coverings (or restraints) [vigata-avaraNA].
>
> ~vlm.62 There is nothing wherein I am not, (or where there is not the
> Ego); and nothing which is not mine (i. e. beyond the Ego): the learned who
> have considered it well, make no difference of persons in their minds).
>
> ~m.62 'There is nothing where I am not, there is nothing which is not
> mine' with such a mental resolve and belief, strong and wise souls remove
> the limitations on their intellect and discrinination.
>
> ~vlm.62 There is nothing wherein I am not, (or where there is not the
> Ego); and nothing which is not mine (i. e. beyond the Ego): the learned who
> have considered it well, make no difference of persons in their minds).
>
> ~va.62. With clear understanding that “there is nothing besides me” and
> “there is nothing which is not mine” wise men overcome limitations.
>
> ~sv.61-64 The wise know that 'There is nowhere where I am not' and 'That
> is not which is not mine': thus they overcome limitation or conditioning.
>
> ~jd. "That is not where I am not too:
>
> that is not which is not for-me,"
>
> so it's determined by the wise
>
> when the thoughts are free from veiling.
>

> *jd.62 - "na tad asti *– no That is = *na yatra aham *– not where I am = *na
> tad asti - *no That is = *na yan mama" *– which is for.me
> <http://for.me>. = *iti nirNIya dhIrANAm - *so it is determined by the
> Heroes = *
>
> vigata-avaraNA eva dhI: - *when Thought removes the Veil. *

>
>
>
> न अस्तम् एति न च उदेति यश्_चिद्-आकाशवन्-महान् । सर्वम् सम्पश्यति स्वस्थ:
> स्वस्थो भूमितलम् यथा ॥५।१८॥६३॥
>
> na astam eti na ca udeti ya:_cid-AkAzavan-mahAn | sarvam sampazyati
> svastha: svastho bhUmitalam yathA ||63||
>
> .
>

> *it does not set, it does not rise*
>
> *:*
>
> *it is great chit.Consciousness Space*
>
> *—*
>
> *it comprehends everything in itself *
>
> *as its surface comprehends the earth*
>
> *.*

>
> ~vlm.63. The intellects of the wise, are as clear as the spacious
> firmament, and there is no rising nor setting of their intellectual light,
> which views everything as serenely as in the serenity of the atmosphere and
> as plainly as the plain surface of the earth.
>
> ~va.63. The wise sage is like the pure space of Consciousness which
> neither rises nor sets; he sees everything as it is and as clear as the
> surface of the earth.
> *jd.63 - na astam eti - It does not go to setting = na ca udeti neither
> does it arise - ya: cid-AkAzavan-mahAn What is the great
> Consciousness-Space = sarvam sampazyati - svastha: comprehends all as
> in-itself = svastha: bhUmitalam yathA - as the earth's surface is in-itself
>
>
>
> सर्वा एव हि ते भूत-जातयो राम बन्धव: ।
>
> अत्यन्त-असम्युता एतास्_तव राम न कश्चन ॥५।१८॥६४॥
>
> sarvA: eva hi te bhUta-jAtayo rAma bandhava: |
>
> atyanta-asamyutA etA:_tava rAma na kazcana ||64||
>
> .
>

> sarvA: eva hi *- since most.everything is = *
>
> te bhUta-jAtaya: - *of your Being-Species *are* = *
>
> o *rAma = *
>
> bandhava: - *relations* =
>
> atyanta-asamyutA - *boundlessly unconjunct* =
>
> etA: tava *– these for you *are *= *
>
> o *rAma* = na kazcana *- not anything. *

>
> ~m. All are your relatives O rAma. Due to the relationships during
> millions of births, there is no species which is not related to you.
>
> ~vwv.64 "rAma! All classes [jAti] of beings are indeed your kinsmen
> [rAmabandhava:]. None whatever of these beings are very much unconnected to
> you.
>
> ~va.64. O rAma, all beings here are your relatives; there is no absolute
> independence, O rAma!
>

> *jd.64 - sarvA: eva hi *- since most.everything is = *te bhUta-jAtaya: - *of
> your Being-Species *are* = *o *rAma = *bandhava: - *relations* =
> atyanta-asamyutA - *infinitely disconnected* = etA: tava *– these for you
> *are *= *o *rAma* = na kazcana *- not anything. *

>
>
>
> विविध-जन्म=शत-अहित-सम्भ्रमे
>
> vividha-janma=zata-ahita-sambhrame
>
> जगति बन्धुर्_अबन्धुर्_इती_क्षणम् ।
>
> jagati bandhu:_abandhu:_itI_kSaNam |
>
> भ्रम-दशा एव विवल्गति वस्तुतस्
>
> bhrama-dazA eva vivalgati vastutas
>
> त्रिभुवनम् चिर-बन्धुर्_अबन्ध्व्_अपि ॥५।१८॥६५॥
>
> tribhuvanam cira-bandhu:_abandhu_api ||65||
>
> .
>

> *in **different births by the hundred, a messy **confusion* *in the world*
>
> *relation o**&r no relation*
>
> *so*
>
> *in.a.flash*
>
> *illusory states also burst into substantiality*
>
> *:*
>
> *the Triple World of long relation tho without relationship*
>
> *.*

>
> *AB. ... sarvam ity abanbhu api ... || cf. jJAna.bandhu fm.7.21
>
> ~vlm.63/64 Know Ráma! all created beings, are friendly and useful to you,
> and there is nobody nor any in the world, wherewith you are not related in
> some way on your part, (No body is a unit himself, but forms a part of the
> universal whole).
>
> ~va.65. In this illusory world it is a mistake to consider someone out of
> countless beings as a relative or non-relative. In reality any non-relative
> in any of the three worlds here is distantly related to you.
> ~m.65 To look upon people as relatives and otherwise is an error. All in
> the three words are your relatives since long, due to the millions of
> births over the acons. They may not be your relatives in this birth.
>
> ~sv.61-64 The wise know that 'There is nowhere where I am not' and 'That
> is not which is not mine': thus they overcome limitation or conditioning.
>
> ~m.64 All are your relatives O rAma. Due to the relationships during
> millions of births, there is no species which is not related to you. m.65
> 64. It is erroneous to look any one as a friend or foe, among the various
> orders of created beings in the universe; which in reality may be
> serviceable to you, however unfriendly they may appear at first.
>

> *jd.65 - vividha-janma=zata-ahita-sambhrame *– i *
> *various-births=hundreds-**unfit*-*confusion** = *jagati *– i the world =
> *bandhu: *- relation = *a-bandhur *– non-relation = *itI kSaNam – *so **in.a.flash
> = *bhrama-dazA eva *– illusory states also = *vivalgati vastutas *–
> bursting into substantiality = *tri.bhuvanam *– the Triple World = *cira-bandhu:
> *- long a relation = *abandhu api *– tho unrelated. *
>
>
>
>
>
>
>
>
>
> *o*ॐ*m*
>
>
>
>
>
>
>
> *Â**U*U*M**m*mmm....

>
>
>
>
>
> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>
> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>

> *Contentment is the highest gain, Good Company the highest course,*
>
> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>
>
>
> *+++*
>
> *++*
>
> *+*
>
>
>
> *Comments and suggestions*

>
> are welcome at
>
> das....@gmail.com
>
> Please begin the Subject line with the relevant _sarga/canta:_ Number,

> e.g. "re*:* y5084".
>
> *+*
>
> *The complete YVFiles*,

>
> including the Concordant Glossary, and every Sarga/Canto,
>
> in their most recent update,
>
> can be downloaded at:
>
> All YVFiles:
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
> Concordant Glossary (CGl1405)
>
> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>
>
>
>
>

> *o*ॐ*m*

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

> http://www.youtube.com/watch?v=w814-Pj3b*m*8
> <http://www.youtube.com/watch?v=w814-Pj3bM8>

>
>
>
>
>
>
>
> DAILY READINGS 23 February
>
>
>
> fm5019 2.fb21..23 LIVING.FREE .z65
>
>
> https://www.dropbox.com/s/1j5pw5o59i6t38a/fm5018%202.fb21..23%20LIVING.FREE%20.z65.docx?dl=0
>
> fm7029 3.fb23-24 Inexplicablility .z79
>
>
> https://www.dropbox.com/s/sfdb4hwf90btolo/fm7029%203.fb23-24%20Inexplicablility%20.z79.docx?dl=0
>
> fm2003 1.fb23-24 The Flow of Creation .z36
>
>
> https://www.dropbox.com/s/kbkav1xgfpgjxs8/fm2003%201.fb23-24%20The%20Flow%20of%20Creation%20.z36.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:
>
> संकल्पात् स मनो_ भवेत् ।
>

> saMkalpAt sa man*a:_* bhavet |

>
> बुद्धि: चित्तम् अहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि_अभिधम् तत:॥
>
> mAyA-iti.Adi_abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>

> *O**ॐ*m

>
>
>
>
>
> Wordviewer is a free tool from Microsoft
>
> that permits proper formatting
>
> if you are not a Word user
>
> downloadable at
>
>
>
> https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
>
>
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
>
>
>

> --
> You received this message because you are subscribed to the Google Groups
> "yoga vasishtha" group.
> To unsubscribe from this group and stop receiving emails from it, send an
> email to yoga-vasishth...@googlegroups.com.
> To post to this group, send email to yoga-va...@googlegroups.com.
> To view this discussion on the web visit
> https://groups.google.com/d/msgid/yoga-vasishtha/d38b3083-77cc-48fe-8da5-64d057874a75%40googlegroups.com
> <https://groups.google.com/d/msgid/yoga-vasishtha/d38b3083-77cc-48fe-8da5-64d057874a75%40googlegroups.com?utm_medium=email&utm_source=footer>
> .
> For more options, visit https://groups.google.com/d/optout.
>

Jiva Das

unread,

Jun 9, 2021, 8:01:19 AM6/9/21

to yoga vasishtha

FM5018 LIVING.FREE 2.fb25..27 .z65

https://www.dropbox.com/s/1j5pw5o59i6t38a/fm5018%202.fb25..27%20LIVING.FREE%20.z65.docx?dl=0

FM.5.1-FM.5.24

https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0

oॐm

FM.5.18

How To

LIVE FREE

jd:

In The Freedom Method I translate

mokSha and related words as

Freedom

rather than the more common

"Liberation"

so the jIvan.mukta is a person

Living.Free

Liberation is what Vasishtha does

Freedom is what you get

alone

VASISHTHA THE PLENTIFUL declared–

युक्त.आशयानाम् महता.महतानाम् कु.दृष्टिभिः ।

yukta.AzayAnAm mahatA.mahatAnAm ku.dRSTibhi: |

स्वभावः_ऽयम्, महाबाहो, लीलया चरताम् इह ॥५।१८॥१॥

svabhAva:_ayam, mahAbAho, lIlayA caratAm iha ||5|18|1||

of the yogic Kha*spaces

of the Greatness of the Great

thru delusive Visions

their nature, Master.Archer, is

—THIS—

their playful journeying

here

...

yukta.AzayAnAm mahatA.mahatAnAm ku.dRSTibhi: | svabhAva:_ayam,

mahAbAho, lIlayA caratAm iha

yukta.Azaya

mahatA.mahatAnAm

ku.dRSTi

svabhAva

mahAbAho,

lIlayA caratAm

iha

* kha is the space U occupy right now

it is su.kha Good.space o&r du:kha Bad.space

*AB. yukta.AzayAnAm samAhita.manasAm (samAdhi.Minds)

*m. O mighty.armed rAma, great people who are united in their hearts with the Ultimate, move in this world with a sense of spirit as their very nature.

*vlm. I will now relate to you, O Ráma! the nature of those great men, who conduct theMselves in this world, with their desires under their subjection, and whose minds are not blemished by evil inclinations.

*va. O mighty rAma, wise men with absorbed mind, by nature untouched by duality, with desires and anger unknown to them, move in this world playfully.

विहरन्न्*_अपि संसारे जीवन्मुक्त.मना मुनिः ।

viharan*_api saMsAre jIvanmukta.manA muni: |

आदि.मध्य.अन्त.विरसा* विहसेज्_जागतीर्_गतीः ॥५।१८॥२॥

Adi.madhya.anta.virasA:_vihaset jAgatI:_gatI: ||5|18|2||

playfully

appearing in the saMsAra.Convolution

is a Living.Free.Mind

muni.Quiet

from first to last & in.between absorbed

ze laughs at the way of the world

viharan*_api saMsAre jIvanmukta.manA muni: |Adi.madhya.anta.virasA: vihaset jAgatI:_gatI:

viharan*_api saMsAra

jIvanmukta.manA muni

Adi.madhya.anta.virasa

vihaset jAgatI:_gatIi

*m.2 A 'Jivanmukta', even though moving in this world, laughs (within hiMself) at the sapless existence of this world. This world is uninteresting at the beginning, middle and end.

*vlm.2. The sage whose mind is freed in his life.time, conducts hiMself unconcerned in this world; he smiles secure at its occurrences, and is regardless of the first, last and middle stages of his life: (namely; the pains of his birth and death, and the whole course of his life).

*sv. The liberated sage who is disinterested in the events of the past, present and future looks at the state of the world with amusement.

*va. The liberated sage, while living in this world, does not desire anything in the past, present or future; he smiles at the world affairs.

सर्व.प्रकृत=कार्य.स्थो मध्य.स्थाः सर्व.दृष्टिषु ।

sarva.prakRta=kArya.stha:_madhya.sthA: sarva.dRSTiSu |

ध्येयम् तम् वासनात्यागम् अवलम्ब्य व्यवस्थितः ॥५।१८॥३॥

dhyeyam tam vAsanÂtyAgam avalambya vyavasthita: ||5|18|03||

sarva.prakRta=kArya.stha: ze follows common practices in.between in all.views

madhya.sthA: sarva.dRSTiSu | dhyeyam tam vAsanÂtyAgam that abandonment of vAsanAs avalambya vyavasthita.settled.in/dependent.on:

sarva.prakRta=kArya.stha

madhya.sthA: sarva.dRSTi

dhyeya

tam vAsanA.tyAga

avalambya

*vwv.2340. He is one engaged in all duties on hand and neutral in all (his) views. He is settled, resorting to the renunciation of desires relating to objects to tbe thought of (or objects imagined by the mind).

*m.3 Engaging hiMself in the works that come to him naturally he is neutral and equal in all his perceptions. He renounces all the goals and abides in this world.

*vlm.3. He is attentive to his present business, and unmindful of every other object about him; he is devoid of cares and desires, and his thought is of his internal cogitations only.

*va.3. He is engaged in all actions which come naturally, staying in the middle of all extremes; he firmly follows his goal of discarding desires and limitations.
*sv. 3.4 Constantly engaged in appropriate action, established in the happy medium between two extreme and opposite points of view, he dwells unremittingly, rejecting every form of conditioning or intention.

सर्वत्र विगत.उद्वेगः सर्व.अर्थ.परिपोषकः ।

sarvatra vigata.udvega: sarva.artha.paripoSaka: |

विवेक.उद्द्योत.दृष्ट.आत्मा प्रबोध.उपवन.स्थितिः ॥४॥

viveka.uddyota.dRSTa.AtmA prabodha.upavana.sthiti: ||5|18|04||

sarvatra everywhere vigata.udvega: troubles gone.away sarva.artha.paripoSaka:

everything coming.out all.right viveka.uddyota.dRSTa=AtmA Discernment.flashing.sight=self prabodha.upavana.sthiti: Realization.garden=state.

sarvatra

vigata

udvega

paripoSaka

uddyota

prabodha

upavana

*vwv.2341. He is devoid of agitation (or anxiety) everywhere and is a promoter of the wishes (or interests) of all. He is one by whom the Self has been seen by the light of discrimination. He is one staying in the garden of Enlightenment.

*m.4 A Jivanmukta is free from anguish and excitement in all contexts and conditions. He cherishes and nourishes all (accepted) purposes of a being. His perceptions are embellished by discriminatory intelligence. He is stationed in the garden of enlightenment.

*vlm.4. He is free from anxiety in all places, who tolerates whatever he happens to meet with; he sees the light of reason in his soul, and walks in the romantic groves of his musings.

*va.4. In all conditions he is not subject to worries and agitations, he does not reject any opinion, in hiMself he shines with the light of discrimination, and stays in the garden of awakening.

सर्व.अतीत.पद=आलम्बी पूर्ण.इन्दु.शिशिर.आशयः ।

sarva.atIta.pada=AlambI pUrNa.indu.zizira.Azaya: |

न_उद्वेगी न.च तुष्ट.आत्मा संसारे न_अवसीदति ॥५।१८॥५॥

na_udvegI na.ca tuSTa.AtmA saMsAre na_avasIdati ||5|18|05||

sarva.atIta=pada+AlambI a: all.surpassing.state=AlambI pUrNa*indu.zizira=Azaya a: full.moon.zizira=Azaya + na udvegI na.ca tuSTAtmA saMsAre na avasIdati .not sinking in the saMsAra.Convolution.

सर्व.अतीत=पद+आलम्बी अल्ल्.बेयोन्द्=स्तते+रेस्तिन्ग् One who rests in the all.transcending state, = पूर्णँइन्दु.शिशिर=आशयः full*moon.cool=abode a place of coolness like the full moon, = न उद्वेगी is not anxious = न.च तुष्ट.आत्मा nor is ze content = संसारे न_अवसीदति not suffering from saMsAra. there's a transcendent state

one who rests there beneath the cool full

moon

neither anxious nor satisfied

ze does not suffer from the heat of the saMsAra.Convolution

*vlm.5. He rests in that transcendental bliss, with prospects as bright as the cooling beaMs of the full.moon, who is neither elated nor depressed in any state of his life, nor droops down under any circuMstance.

*m.5 He seeks asylum in that Supreme state. His heart is cool like a moon beam. He is neither excited nor contented. And so he does not suffer any sorrow.

*sv.5 He rests in the supreme state of plenitude; hence he is not agitated or excited by the events of this world.

* sarva.atIta=pada+AlambI a: all.surpassing.state=AlambI pUrNa*indu.zizira=Azaya a: full.moon.zizira=Azaya + na udvegI na.ca tuSTAtmA saMsAre na avasIdati .not sinking in the saMsAra.Convolution. सर्व.अतीत=पद+आलम्बी अल्ल्.बेयोन्द्=स्तते+रेस्तिन्ग् One who rests in the all.transcending state, = पूर्णँइन्दु.शिशिर=आशयः full*moon.cool=abode a place of coolness like the full moon, = न उद्वेगी is not anxious = न.च तुष्ट.आत्मा nor is ze content = संसारे न_अवसीदति not suffering from saMsAra.

सर्व.शत्रुषु मध्य.स्थो दया.दाक्षिण्य.संयुतः ।

sarva.zatruSu madhya.stha:_dayA.dAkSiNya.saMyuta: |

प्राप्त.कर्म=करो ऽग्र्याणाम् संसारे न_अवसीदति ॥५।१८॥६॥

prApta.karma=kara:_*gryANAm saMsAre na_avasIdati ||5|18|06||

sarva.zatruSu madhya.stha:

seated amid all hir enemies

dayA.dAkSiNya.saMyuta:

ze is both gallant and merciful=

prApta.karma=kara: .

dispenser of duty to hir elders

agryANAm

saMsAre na_avasIdati not suffering from saMsAra

*vwv.2325/6.y5074.061. He is neutral (or unconcerned) among all enemies and is endowed with compassion and politeness. The One who knows his natural state is not pulled helplessly by love and hate.

*m.6 He is neutral to even enemies and is full of compassion. This world will not break or destroy such people who are in front to do the works that come to them.

*vlm.6. Whose generosity and manliness do not abandon him, even when he is beset by his bitterest enemies; and who is observant of his duties to his superiors, such a man is not crest.fallen in this world.

*va.6. Even among all enemies he remains neutral and stays generous and considerate; among all actions which come naturally his way, he is not touched by this changing world.
*sv.6.7 In all hostilities he is in the neutral position; yet endowed with compassion and consideration for all, he remains unaffected by the world.appearance.

अङ्ग #aGg . #agrya..foremost, topmost, principal, best • proficient, well versed in (with tasmin) • intent, closely attentive • .*m..an elder or eldest brother • .A f. = <tri.phalA> q.v. • .agryam .n..roof.

#*t #>day . #dayA Compassion, mercy; generosity. •.• dayA.dAkSiNya.saMyuta y5018.006.VLm reads: "Whose generosity and manliness do not abandon him"; SV: "endowed with compassion and consideration"; VWV: "endowed with compassion and politeness". "Generosity" is the earlier sense of_dayA. >day refers to royal gift.giving. mBh. has the sense of compassion.

#* . #dakSiNya * belonging to or worthy of a sacrificial fee L. ; .n..dexterity, skill, officiousness, gallantry, kindness, consideration, piety (with loc. gen. or ifc.) Hariv. K. &c. ; the ritual of the right hand Sa1ktas L. ; N. of a Tantra.

#yu . #saMyu . #saMyuta sam.yuta "con.junct", joined or bound together, tied, fettered • put together, joined or connected with (tena with and without saha, or comp.) • increased by, added to (tena or comp.) • (end.comp.) being together with • consisting of. containing (tena or comp.) • (end.comp.) relating to, implying (praISya.s., 'implying service').

न_अभिनन्दति न द्वेष्टि न शोचति न काङ्क्षति ।

na_abhinandati na dveSTi na zocati na kAGkSati |

मौन.स्थः प्रकृत.अस्तम्भी संसारे न_अवसीदति ॥५।१८॥७॥

mauna.stha: prakRta.astambhI saMsAre na_avasIdati ||5|18|7||

not approving nor opposing

not regretting nor wanting

settled in mauna.Quiet

a state without support of word or deed

not suffering from saMsAra

na_abhinandati na dveSTi na zocati na kAGkSati | mauna.stha: prakRta.astambhI

saMsAre na_avasIdati

abhinandat

dveSTi

zocat

kAGkSat

stha

prakRta

astambhi

saMsAra

avasIdat

* prakRta.astambhI .unsupported by discussion by accomplishment [m: goes about the works that come to him naturally; VLM: pursues his own business; VA: does what should be done; SV: he remains unaffected;–and see CGl #prakRta for the many possible readings of this zloka: the meaning of #pra>kR will determine the translation of the verbs.]

#kR . #prakR . #prakRta * प्रकृत p. p. Accomplished, completed [fully done]; • Commenced, begun [pre.done]. • Appointed, charged [per.done, as by the EarthLord]. • Genuine, real [surely.done, the nature of #prakRti]. • Forming the subject of discussion [pre.done], the subject in hand (often used in works on #alamkAra for #upameya उपमेय) संभावनमथोत्प्रेक्षा sambhAvanam atha_utprekSA prakRtasya samena yat प्रकृतस्य समेन यत् K. P.1. • Original. prakRtam .तम् The original subject, the matter or subject in hand; <yAtu, kim anena, prakRtam eva anusarAmaH> यातु, किमनेन, प्रकृतमेव अनुसरामः 'come to the point'. •.• Comp. pr..artha .अर्थ a. having the original sense; true, real. (.र्थः) the original sense. —(end.comp.) made or consisting of (<#tatprakRta); commenced, begun; under discussion or in question; (in rhet.) = <upameya>; genuine, real; .n..something begun; original subject, present case; #prakRtatA the being begun or in process of execution; #prakRtatva.m the being the subject of discussion; the being offended; .tArtha a. having the original sense; real, true; .tokta a. being spoken of as the original subject of discussion.— y2004.xxx.

#nand to rejoice . #abhinand to please, RV; rejoice*about, be pleased; to praise, approve (often, with <na>, "to refuse". mW •.• na_abhinandati na dveSTi na zocati na kAGkSati |mauna*stha: ... y5018.007, Settled in Silence, ze does not approve nor oppose, regret nor hope ...

#kam* #kAGkS to wish, desire, hope. •.• na_abhinandati na dveSTi na zocati na kAGkSati |mauna*stha: ... y5018.007, Settled in Silence, ze does not approve nor oppose, regret nor hope ...

jd#stabh* #>stambh . #stambhin .adj..supporting (like a pillar). –f..= the earth, one of the 5 #dhAranA.s corresponding to the elements.

*m.7 He neither rejoices nor grieves. He neither hates nor desires. Silently he goes about the works that come to him naturally. This world will not fatigue him.

*vlm.7. Who neither rejoices nor laments at his lot, nor envies nor hankers after the fortune of another; but pursues his own business in quiet silence, is the man that is never down.cast in this world.

*va.7. He is never overjoyed nor depressed, he does not desire nor envy; he silently does what should be done and the world does not blemish him.
*sv.6.7 In all hostilities he is in the neutral position; yet endowed with compassion and consideration for all, he remains unaffected by the world.appearance.

पृष्टः सन् प्रकृतम् वक्ति न पृष्टः स्थाणुवत् स्थितः ।

pRSTa: san prakRtam vakti na pRSTa: sthANuvat sthita: |

ईहित.अनीहितैर्_मुक्तः संसारे न_अवसीदति ॥५।१८॥८॥

Ihita.anIhitai:_mukta: saMsAre na_avasIdati ||5|18|08||

when ze's asked, ze answers,

and when ze's not asked

as a pillar.post

free from wishes and aversions, not suffering from saMsAra

pRSTa: san prakRtam vakti na pRSTa: sthANuvat sthita: | Ihita.anIhitai:_mukta: saMsAre na_avasIdati

pRSTa

prakRta

pRSTa

sthANu

Ihita

anIhita

saMsAra

avasIdati

#Ih to seek, try . #Ihita.m the thing sought; the desire, wish, effort, Hit. &c

*va.8. When questioned, he replies naturally and truthfully, if not asked, he remains silent. He is free from desirables and non.desirables and this changing world cannot touch him.
*m.8 When questioned he gives a proper, right reply. If not questioned, he remains silent. He is liberated from desires and goals. The world will not exhaust him.

*vlm.8. Who, when asked, says what he is doing, but unasked remains as a dead block; and is freed from desire and disgust; he is never depressed in his heart and mind.

(The Urdu poet expresses this sort of unconcern, more beautifully, when he says:–

Should one ask you of aught,

look to his face and reply him not.

Koi kuch'h puchhe to munh dekh kar chup rahjana &c.

And who so understands the hearts of men, is never sick at his heart).

*sv.8 If he is spoken to, he answers simply and suitably; if not spoken to, he is silent; he seeks nothing and ze hates nothing.

सर्वस्य_अभिमतम् वक्ता च_उदितः पेशल.उक्तिमान् ।

sarvasya_abhimatam vaktA ca_udita: pezala.uktimAn |

आशय.ज्ञश्_च भूतानाम् संसारे न_अवसीदति ॥५।१८॥९॥

Azaya.jJa:_ca bhUtAnAm saMsAre na_avasIdati ||5|18|09||

and with hir words ze gives pleasure to all

speaking in a gentle voice

and ze knows the hearts of people

not suffering from saMsAra

sarvasya_abhimatam vaktA ca_udita: pezala.uktimAn | Azaya.jJa:_ca bhUtAnAm saMsAre na_avasIdati

sarva

abhimata

vaktA

udita

pezala

ukti

Azaya

jJa

bhUta

avasIdati

#zI . #AzI . #Azaya: .abode; shelter; the seat of feelings and thoughts, the mind, heart, soul Ya1jn5. R. Katha1s. &c.; thought, meaning, intention Prab. Katha1s. Pan5cat.; disposition of mind, mode of thinking; (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 of merit or demerit, until they ripen in the individual soul's own experience into rank, years, and enjoyment'' (Cowell's translation of Sarvad. 168, 16 ff.)

*m.9 He talks what is good and in a pleasing manner. He is soft spoken. He knows the minds and hearts of people. The world will never exhaust him.

*vlm.9. He speaks agreeably to every one, and utters gently what he is required to say; he is never put out of countenance, who understands the intentions of others. (Speaking agreeably or his questioners means what pleases every body, be it good or bad for him as it is said in Chanakya's excerpta: Because says Bharaví: 'It is rare to have a useful saying, which is delectable also at the same time."

*sv.9 Thus he is not afflicted by the world. He says what is good for all, and when questioned he explains his views convincingly.

*va.9. His words are agreeable to everyone, and if asked, his views will be well.grounded and valid; he knows the innermost feelings of all beings, and he is not touched by the world.

युक्त.अयुक्त.दृशा ग्रस्तम् आशा_उपहत.चेष्टितम् ।

yukta.ayukta.dRzA grastam AzA_upahata.ceSTitam |

जानाति लोक.दृष्टान्तम् कर.कोटर.बिल्ववत् ॥५।१८॥१०॥

jAnAti loka.dRSTAntam kara.koTara.bilvavat ||5|18|10||

by views of right & wrong

a place of hope is eaten.up

when they're affected & active

ze understands this, as they say,

"clear as a gooseberry in the hollow of the hand"

yukta.ayukta.dRzA

by views of right & wrong

grastam AzA – eaten.up is a place (of hope) = upahata.ceSTitam – affected & active = jAnAti – ze understands = loka.dRSTAntam – the common Example of

kara.koTara.bilvavat

a bilva.Fruit in the hollow of the hand "clear as a gooseberry"

yukta

ayukta

dRzA

grasta

AzA

upahata

ceSTita

jAnAti

dRSTAnta

kara

bilva

*vlm.10. He sees the right and wrong dealings of men, and the acts of the depraved desires of their minds; but knowing all human affairs as clearly as in a mirror in his hand, he holds his peace with every one.

*sv.10 He knows what is appropriate and what is inappropriate. He is aware of the point of view of other people.

*va.10. He knows what's right and what's wrong in any situation; desire.driven ways of the world are clearly seen by him, as a fruit is evident on the open palm.

*yukta.ayukta.dRzA .by views of right & wrong = grastam AzA – eaten.up is a place (of hope) = upahata.ceSTitam – affected & active = jAnAti – ze understands = loka.dRSTAntam – the common Example of = kara.koTara.bilvavat .a bilva.Fruit in the hollow of the hand "clear as a gooseberry".

परम् पदम् उपारूढो_भङ्गुराम् जागतीम् स्थितिम् ।

param padam upArUDha:_bhaGgurAm jAgatIm sthitim |

अन्तःशीतलया बुद्ध्या हसन्न्*_इव निरीक्षते ॥५।१८॥११॥

anta:zItalayA buddhyA hasan*_iva nirIkSate ||5|18|11||

as.if laffing ze beholds.

one

who has reached the highest state

seeing the transient state of the world

with an inwardly cool Intellect

ze seeMs to smile on it

param padam upArUDha:

one having reached the highest state

bhaGgurAm jAgatIm sthitim – the transitory world.condition = anta:.zItalayA buddhyA

with inwardly cool intellect

hasan iva nirIkSate

pada

upArUDha

bhaGgura

jAgati

zItala

hasan

nirIkSate

*sv.11 He is firmly established in the supreme state; remaining calm and cool in his own heart, he looks at the state of the world amusedly.

*va.11. He is established in the highest state and being calm and dispassionate within, he looks at affairs of the changeable world as if smiling.

*m.11 Stationed in the highest state, he looks at the transient, bubble like condition of the world with a cool heart which is enlightened. He smiles at the world.

*vlm.11. Standing on his firm footing (of nonchalance), and knowing the frailty of worldly things, he smiles at the vicissitudes of nature with the cold frigidity (sang froid) of his heart: (like the laughing philosopher).

ईक्ष् #IkS . #nirIkS .look at, perceive, contemplate •• behold, «anta:.zItalayA buddhyA hasan*_iva nirIkSate *y5018.011 yv.FM

भज् #bhaj . #bhaGgura..transitory, perishable • fraudulent, dishonest • #bhaGguratA .fragility, transitoriness +

*jd.11. param padam upArUDha: one having reached the highest state = bhaGgurAm jAgatIm sthitim – the transitory world.condition = anta:.zItalayA buddhyA – with inwardly cool intellect = hasan iva nirIkSate .as.if laffing ze beholds.

जित.चित्ता* महात्मानो_ये हि दृष्ट.परावराः ।

jita.cittA:_mahAtmAno_ye hi dRSTa.parAvarA: |

स्वभाव* ईदृशस्_तेषाम् कथितस्_तव, राघव ॥५।१८॥१२॥

svabhAva* IdRza:_teSAm kathita:_tava, rAghava ||5|18|12||

they have disInfected their Affected chitta

for they are Great.Souls

they can see both shores of the Sea

that's how I would describe them to you

rAghava

jita.cittA:

they have conquered the Affection

mahA.AtmAna: ye hi .for they are Great.Souls who have = dRSTa.parAvarA: .seen both shores / totality.= svabhAva: IdRzas teSAm – a nature similar to those

kathita:_tava rAghava

has been described for you, rAghava

jita

parAvara

svabhAva

IdRza

teSAm

kathita

*m. .. who have conquered their mind and are Truth conscious... *vlm. ... great souls, who have subdued their minds, and know the course of nature .... *sv. ... who have reached liberation while yet living in this world.

वयम् तु वक्तुम् मूर्खानाम् अजित.आत्मीय.चेतसाम् ।

vayam tu vaktum mUrkhAnAm ajita.AtmIya.cetasAm |

भोग.कर्दम.मग्नानाम् न विद्मो_ऽभिमतम् मतम् ॥५।१८॥१३॥

bhoga.kardama.magnAnAm na vidma:_abhimatam matam ||5|18|13||

but

what can we say

about the longing thoughts of fools

who have not controlled their own affective thought

sunk in the mud of their pleasures

vayam tu

but we

vaktum .to speak.of

mUrkhAnAm . of the fools

ajita.AtmIya.cetasAm .who have not conquered their own affective awareness

bhoga.kardama.magnAnAm

sunk in the mud of their pleasures.

na vidma: .do not know/see how

abhimatam matam .the longing thoughts

vayam

mUrkha

ajita

AtmIya

cetas

bhoga

kardama

magna

vidmas

abhimata

mata

*m.13. I do not know what to tell about those fools who are slaves to their senses and are immersed in the mire of pleasures. I do not know what they want.

*vlm. ... the mud of their sensual enjoyments (like earthly worMs). (Who are of ungoverned minds).

*sv.13 We are unable to expound the philosophy of the fools who have not controlled their own mind and who are immersed in the mire of sense.pleasure.

*va.13. But we are not able to describe the beliefs of these fools whose mind is not controlled, and who are sunk into the mire of sensual enjoyments.

*jd.13 .vayam tu .but we = vaktum .to speak.of = na vidma: .do not know/see how = abhimatam matam .the longing thoughts = mUrkhAnAm .of the fools = ajita.AtmIya.cetasAm .who have not conquered their own affective awareness = bhoga.kardama.magnAnAm .sunk in the mud of their pleasures.

तेषाम् अभिमता* नार्यो_भाव.अभाव.विभूषिताम् ।

teSAm abhimatA* nArya:_bhAva.abhAva.vibhUSitAm |

ज्वाला.नरक.वह्नीनाम् यास्_ताः कनक.रोचिषः ॥५।१८॥१४॥

jvAlA.naraka.vahnInAm yA:_tA: kanaka.rociSa: ||5|18|14||

like snowflakes

the presence of desirably desirous women

whatever their charMs

is a flame of infernal fire for the bright snowflakes

teSAm abhimatA* nArya: bhAva.abhAva.vibhUSitAm | jvAlA.naraka.vahnInAm

yA:_tA: kanaka.rociSa:

teSAm abhimatA* nArya:

bhAva.abhAva.vibhUSitAm |

jvAlA.naraka.vahnInAm

yA:_tA: kanaka.rociSa:

*m.14 Such people are like women whose embellishment is sensuousness. These ladies are like golden colour of the flames of Naraka (hell).

*vlm.14. Women, devoid of understanding, and graced with their personal charMs, are the idols of these people; who are fond of their golden forMs, without knowing them to be the flames of hell fire.

*sv.14 They are only interested in sexual pleasures and in the acquisition of material wealth.

*va.14. Women whom they desire, with jewelry of real and unreal, are just sparks of burning flame of the horrible hell.

अनर्थ.गहनाश्_च_अर्था* व्यर्था.अनर्थ.कदर्थनाः ।

an.artha.gahanA:_ca_arthA: vyarthA.anartha.kadarthanA: |

दिशन्तो_दुःख.संरम्भम् अभितः प्रहितापदः ॥५।१८॥१५॥

dizanta:_du:kha.saMrambham abhita: prahitApada: ||5|18|15||

an.artha.gahanA:_ca_arthA:

vyarthA.anartha.kadarthanA: |

dizanta:_du:kha.saMrambham

abhita: prahitApada: .

dizanta: du:kha.saMrambham abhita: .

faced with developing misery

headed.for calamity

.AS. The desires for wealth (अर्थाः) of (the ignorant ones under discussion) are full of potential disasters (अनर्थ.गहनाः), are useless (व्यर्थाः) (and what is worse:) leading to further problematic desires (अनर्थ+कदर्थनाः). *Here कदर्थना denotes a poor desire, which seeMs profitable, but is a cause of disasters (अनर्थ).

The AB commentary suggests that these lead to arguments, enmity etc. Sounds like "holy wars"!

*m.15 Wealth and riches are like a forest of calamities. They are wasteful and meaningless. They throw one into catastrophic initiatives and thus throw him into dangers.

*vlm.15. Wealth, the fond object of the foolish people, is fraught with every ill and evil desire; its pleasure is poison and productive of misery, and its prosperity is replete with dangers.

*sv.15.16 We are also unable to expound the path of rituals and routines which bestow all kinds of rewards in the shape of pain and pleasure.

*va.15. Useless riches and wealth give them pointless sorrows, lead to worries and throw them into calamities.

गह् #gah . #gahana..deep, dense, thick, impervious, impenetrable, inexplicable, hard to be understood • #gahanam .an abyss, depth ("water"); an inaccessible place, hiding.place, thicket, cave, wood, impenetrable darkness; pain, distress.

फल.सम्धीनि कर्माणि नाना.आचार=मयानि च ।

phala.saMdhIni karmANi nAnA.AcAra=mayAni ca |

सुख.दुःखाव्_अपूर्णानि तानि वक्तुम् न शक्नुमः ॥५।१८॥१६॥

sukha.du:khau_apUrNAni tAni vaktum na zaknuma: ||5|18|16||

phala.saMdhIni karmANi –

fruit.bearing works =

nAnA.AcAra=mayAni ca –

and various paths =

sukha.du:kha.avapUrNAni / sukha.du:khau_a.pUrNAni .tAni

those overflowing with pleasure and sorrow =

vaktum na zaknuma:

we don't know what to say

*m.16 Even the fruit yielding works of various traditions are full of happiness and sorrows. And so we cannot say very much about them.

*vlm.16. Its use in the doing of meritorious deeds, and various acts of piety, is also fraught with a great many evils, which I have not the power to recount, (The works of merit being productive of pride and passions, and those of piety being the source of transmigration).

*va.16. Also we cannot describe rituals and various magical acts leading
to results full of pain and joy.

धा #dhA . #samAdhA . The prepositions that generally occur with this root in the work are #saMdhA, #AdhA, #samAdhA, #anusaMdhA, & #anuvidhA. The most frequently used preposition however is samAdhA . which occurs in the noun form of #samAdhAna in the sense of #dhyAna, "concentration" or samAdhi, "meditation". At one place it means "to keep", "to preserve a secret", etc. (<rahasyam zRNu bho rAjan |codita: saMdadhAsi_idam adya sAvadhAna.para: kSaNam> fm7157.002) a very uncommon sense, while at another it means "to keep in mind", "have in view (<phala.saMdhIni> fm5018.016) which again is very uncommon. Usually we have #abhisaMdhA in the sense "to intend", "to have in view". The omission of abhi in the present instance is quite peculiar. #anudhA & #samdhA occur several times in the sense "to think of".

*jd.16 .phala.saMdhIni karmANi .fruit.bearing works = nAnA.AcAra=mayAni ca .and various paths = sukha.du:kha.avapUrNAni / sukha.du:khau_a.pUrNAni .tAni those overflowing with pleasure and sorrow = vaktum na zaknuma: we don't know what to say.

पूर्णाम् दृष्टिम् अवष्टभ्य ध्येय.त्याग.विलासिनीम् ।

pUrNAm dRSTim avaSTabhya dhyeya.tyAga.vilAsinIm |

जीवन्.मुक्ततया स्वस्थो लोके विहर, राघव ॥५।१८॥१७॥

jIvan.muktatayA svastha:_loke vihara, rAghava ||5|18|17||

pUrNAm dRSTim

full Vision

#avaSTabhya

#dhyeya.tyAga.vilAsinIm

jIvanmuktatayA svastha: .

set as a self with Living.Freedom

loke vihara rAghava –

wander the world that way, rAma..

*m.17 O Raghava, adopt an integrated perception and renounce practices and goals with abandon. Achieve thus liberation while in life and move about in the world.

*vlm.17. Therefore Ráma! keep your sight on the full view (clairvoyance) of your spirit, by retracting it from the external visibles and internal thoughts; and conduct yourself in this world as one liberated in his life.time.

*sv.5.17 O rAma, live in this world with unlimited vision, having firmly rejected all limitation. Inwardly be free from all desires and hopes; but outwardly do what has to be done.

*va.17. O Raghava, having come to the limitless vision, leave all notions
and limitations and be liberated while living in this world!

अन्तः सम्त्यक्त.सर्वाशो_वीत.रागो_विवासनः ।

anta: saMtyakta.sarvAza:_vIta.rAga:_vi.vAsana: |

बहिः सर्वसम् आचारो_लोके विहर, राघव ॥५।१८॥१८॥

bahi: sarvasam AcAra:_loke vihara, rAghava ||5|18|18||

anta:

inside

saMtyakta.sarvAza:

all hope abandoned

vIta.rAga:_vi.vAsana: |

dispassionate, free of vAsanAs;

bahi:

outside

sarvasam AcAra:

all your business

loke vihara, rAghava .

wander the world that way, rAma

*m.18 Internally give up all desires and hopes. Be without vasanas and attachments. Externally participate in all worldly activities.

*vlm.18. Being free from all your inward passions and feelings of affection, and having given up all your desires and expectations; continue in the performance of your outward duties in this world.

*sv. Without entertaining any hope in your heart, yet living as if you are full of hopes, live in this world with your heart calm and cool, behaving outwardly like everyone else.

*vwv.2223/18. rAma! Live in the world with all hopes completely given up internally, free from passion, desireless and having all (necessary) practices externally.

*va.18. O Raghava, inwardly give up all desires and expectations and be dispassionate; outwardly continue to participate in all necessary actions in the world.

उदारः पेशल.आचारः सर्व.आचार.अनुवृत्तिमान् ।

udAra: pezala.AcAra: sarva.AcAra.anuvRttimAn |

अन्तः सर्व.परित्यागी लोके विहर राघव ॥५।१८॥१९॥

anta: sarva.parityAgI loke vihara rAghava ||5|18|19||

udAra:

pezala.AcAra:

sarva.AcAra=anuvRttimAn

anta:

within

sarva.parityAgI

all.abandoning

loke vihara rAghava

wander the world that way, rAma..

*m.19 Follow all traditional practices very generously But internally be a renouncer of all and every thing. Thus move around in the world.

.*vlm.19. Follow all your duties in life with a noble pliability of your disposition; but preserve the philosophic renunciation of everything in your mind, and conduct yourself accordingly in this world.

*vwv.2224/19. rAma! Live in the world as one who is generous, having charming behaviour, following every established rule of conduct in life and completely renouncing everything externally.

*sv.18.20 Examine everything and seek only that which is not limited or finite: and, live in this world constantly contemplating the infinite. Without entertaining any hope in your heart, yet living as if you are full of hopes, live in this world with your heart calm and cool, behaving outwardly like everyone else.

*va.20. Enquire into all states of life and fix your goal only on the limitless and endless; live this way in the world, O rAma.

प्रविचार्य दशाः सर्वा यद्_अतुच्छम् परम् पदम् ।

pravicArya dazA: sarvA: yat_atuccham param padam |

तद्_एव भावेनालम्ब्य लोके विहर राघव ॥५।१८॥२०॥

tat_eva bhAvenA_Alambya loke vihara rAghava ||5|18|20||

having analyzed all conditions of life

that.which is the nontrivial, high state

onto That alone you should hang

wander the world that way, rAma

*va.21. Be dispassionate in your heart, and appear to be full of desires outwardly; burning outside, cool inside, live like this in the world, O rAma.

*m.20 O Raghava, reflect thoroughly and clearly on everything from the secular to the spiritual. Depending, then, on that Supreme, act in the world.

*vlm20. Think well on the fleeting states of all earthly things, and fix your mind in the lasting nature of your soul; and thus conduct yourself in this transitory stage, with the thoughts of eternity in your mind.

.HoB. In verse 26 (Yoga Vasishtha 5.18.20 and 23) Vasishtha tells Sri rAma that outwardly he should play his role in this unreal world, but inwardly, having investigated all the various states, he should cling only to the one which is the ultimate state devoid of unreality (namely the state of absolutely clear self.consciousness); and that he should outwardly play his role in this world, without ever inwardly loosing sight of his knowledge of that (true self) which exists in his heart as the one reality underlying all the various appearances.

चर् #car . #vicar . #pravicar .advance, proceed, go about, roam •• #pravicAra:, #pravicAraNA .distinction, division, species, kind •.• Comp. .p.mArgA: *m. pl. springing from side to side (an artifice in fighting) •• *pravicAraya .Nom.vb. .to draw distinctions • to make deep Enquiry y2018.045 +

*jd.20 .pravicArya dazA: sarvA: .having analyzed all conditions of life = yat atuccham param padam .what is the nontrivial, high state = tat eva bhAvena Alambya – on that only with your Being you should depend = loke vihara rAghava .wander the world that way, rAma.

अन्तर्_नैराश्यम् आदाय बहिर्_आशा.उन्मुख.ईहितः ।

antar_nairAzyam AdAya bahir_AzA.unmukhaIhita: |

बहिस्_तप्तो_अन्तर्_आशीतो_लोके विहर राघव ॥५।१८॥२१॥

bahi:_tapta:_antar_AzIta:_loke vihara rAghava ||5|18|21||

antar_nairAzyam AdAya

bahir_AzA.unmukhaIhita: |

bahi:_tapta:_antar_AzIta:_loke vihara rAghava .

inside

become indifferent

outside

be hopeful for your wish

—

outside, fiery; inside, cool

wander the world that way, rAma

*vwv.2225/21 .rAma! Live in the world having resorted to desirelessness within and possessed of effort intent on expectations externally, afflicted outside, but cool all around internally.

*jd.21 .antar nairAzyam AdAya .within, give yourself to nonexpectation / indifference = bahir Aza.unmukha.Ihita: but without, hopeful for what you wish = bahis tapta: without, fiery = antar AzIta: but within, cool = loke vihara rAghava .wander the world that way, rAma.

*vlm.21. Conduct yourself, Ráma, with your inward indifference and want of all desire: but show your outward desire for whatever is good and great. Be cold blooded within yourself but full of ardour in your external demeanour.

बहिः कृत्रिम.संरम्भो_हृदि संरम्भ.वर्जितः ।

bahi: kRtrima.saMrambha:_hRdi saMrambha.varjita: |

कर्ता बहिर्_अकर्ता_अन्तर्_लोके विहर राघव ॥५।१८॥२२॥

kartA bahir_akartA_antar_loke vihara rAghava ||5|18|22||

outside

he's contrived.confusion

inside

in hir Heart

he knows no turbulence

outside working / inside loafing

wander the world that way, rAma

#kR . #kRtrima..artificial . #akRtrima..not artificial, [natural], real, unfeigned y3018.015 •• # .tA, .tvam .inartificiality, reality, akRtrimatvam sargasya kIdRzam y3018.015 anta:.zItalatA IhAsu prAjJair yasya avalokyate |akRtrima eka.zAntasya sa jJAnI iti abhidhIyate ||5|18|y7022.003

*vwv.2226/22 rAma! Live in the world with artificial excitement outwardly and free from excitement in the heart, as a doer outside and a non.doer within.

*vlm.22. Conduct yourself among men, O Ráma! with a feigned activity in your outward appearance, but with real inaction in your mind; show yourself as the doer of your deeds, but know in your mind to be no actor at all.

*m.22 O Raghava, externally appear to be full of agitation and hurry. ...

*sv.21.26 Inwardly give up all notions of 'I am the doer', yet engage yourself in all activities outwardly. Thus live in this world, O rAma, completely free from the least trace of the ego.sense.

*va.23. O Raghava, in your heart you know wholly the truth of everything;
so act in this world as you wish.

*jd.22 – bahis kRtrima.saMrambha: .his outside is contrived.confusion hRdi saMrambha.varjita: .in hir Heart ze knows no turbulence kartA bahis – outside ze works = akartA antar – inside ze loafs = loke vihara rAghava .wander the world that way, rAma.

ज्ञातवान् असि सर्वेषाम् भावानाम् सम्यग्.अन्तरम् ।

jJAtavAn asi sarveSAm bhAvAnAm saMyak.antaram |

यथा_इच्छसि तथा दृष्ट्या लोके विहर राघव ॥५।१८॥२३॥

yathA_icchasi tathA dRSTyA loke vihara rAghava ||5|18|23||

jJAtavAn asi –

you are very Knowing =

sarveSAm bhAvAnAm –

about all Feelings =

saMyag.antaram –

gathered together =

yathA icchasi –

as you wish =

tathA dRSTyA –

thus with dRShTi.Vision

loke vihara rAghava –

explore that sort of world, rAma

*m.23 Internally you know, O rAma, all truth about all dispositions and state of existence. Adopt whatever view point you prefer and act in the world.

*vlm.23. Conduct yourself such, O Ráma! with your full knowledge of this world, as if you are acquainted with the natures of all beings herein; and go whereever you please with your intimate acquaintance of everything there.

*HoB. In verse 26 (Yoga Vasishtha 5.18.20 and 23) Vasishtha tells Sri rAma that outwardly he should play his role in this unreal world, but inwardly, having investigated all the various states, he should cling only to the one which is the ultimate state devoid of unreality (namely the state of absolutely clear self.consciousness); and that he should outwardly play his role in this world, without ever inwardly losing sight of his knowledge of that (true self) which exists in his heart as the one reality underlying all the various appearances.

*sv.21.26 Inwardly give up all notions of 'I am the doer', yet engage yourself in all activities outwardly. Thus live in this world, O rAma, completely free from the least trace of the ego.sense.

*jd.23 .jJAtavAn asi – you are very Wise = sarveSAm bhAvAnAm – of all Feelings = saMyag.antaram – gathered together = yathA icchasi – as you wish = tathA dRSTyA – thus with dRSTi.POView = loke vihara rAghava .explore that sort of world, rAma.

कृत्रिम.उल्लास.हर्ष.स्थः कृत्रिम.उद्वेग.गर्हणः ।

kRtrima.ullAsa.harSa.stha: kRtrima.udvega.garhaNa: |

अगृहीत.कलङ्क.अङ्को_लोके विहर राघव ॥५।१८॥२४॥

a.gRhIta.kalaGka.aGka:_loke vihara rAghava ||5|18|24||

kRtrima.ullAsa.harSa.stha:

kRtrima.udvega.garhaNa: |

a.gRhIta.kalaGka.aGka:

loke vihara rAghava .

acting as.if thrilled with delight

acting as.if disturbed by reproach

unstained by wickedness

wander the world that way, rAma

*m.24 Externally put on artificial airs of happiness and anguish. Appear to be agitated by activities. Thus, O rAma, move around in the world.

*vlm.24. Demean yourself with mankind, with a feigned appearance of joy and grief, and of condolence and congratulation with others, and an assumed shape of activity and action among mankind.

.HoB. In verse 27 (Yoga Vasishtha 5.18.24 and 26) Vasishtha tells Sri rAma that he should outwardly play in this world as one who seemingly experiences enthusiasm and joy, who seemingly suffers anxiety and dislikes, and who seemingly makes effort and initiates action, but who is inwardly free of all such blemishes; and that as one who has been freed from the many bonds of delusion and who is steadfastly equanimous in all conditions, he should play in this world as he likes (or as required), outwardly doing action that is appropriate to his vesa (assumed appearance, disguise or role).

*sv.21.26 Inwardly give up all notions of 'I am the doer', yet engage yourself in all activities outwardly. Thus live in this world, O rAma, completely free from the least trace of the ego.sense.

*va.24. O rAma, live in this world appearing as joyful and happy,sorrowful and worried, acting and desiring.

#garh . #garhaNa .mfn..containing a blame (as a question)_KSS.83 • .n..censuring, censure, blame, reproach MBh. xii, 9153 R. Sarvad. iv, 1 • #garhaNA .f..°णां.√या (>#yA) to meet with reproach Mn. ii, 80.

त्यक्ता_अहम्कृतिर्_आश्व्_अस्त.मतिर्_आकाश.शोभनः ।

tyaktA_ahamkRti:_Azu_asta.mati:_AkAza.zobhana: |

अगृहीत.कलङ्क.अङ्को_लोके विहर, राघव ॥५।१८॥२५॥

agRhIta.kalaGka.aGka:_loke vihara, rAghava ||5|18|25||

tyaktA_ahamkRti:_Azu

asta.mati:

AkAza.zobhana: |

agRhIta.kalaGka.aGka:

loke vihara, rAghava .

tyaktA ahamkRti:_Azu

the "I"dentity quickly abandoned

asta.mati: .the mentality having set like the sun = AkAza.zobhana: .the auspiciousness of Space = agRhIta.kalaGka.aGka: .not holding any spot of stain

loke vihara rAghava

wander the world that way, rAma.

"I"dentity quickly abandoned

thoughts having set like the sun

as the auspiciousness of Space not holding any spot of stain

wander the world that way, rAma

*m.25 O Raghava, give up all ego. Shine effulgently with a passive and cool heart. Without accepting or acquiring any stain, move around in the world.

*vlm.25. manage yourself, O Ráma! with full possession of your mind, and untinged by pride and vanity, as if it were as clear as the spotless sky.

*sv.21.26 Inwardly give up all notions of 'I am the doer', yet engage yourself in all activities outwardly. Thus live in this world, O rAma, completely free from the least trace of the ego.sense.

*va.25. Leave immediately all ego.sense and let the mind be pure as space
which is not affected by dust, live like this in the world, O
Raghava.

*jd.25 .tyaktA ahamkRti:_Azu .the "I"dentity quickly abandoned = asta.mati: .the mentality having set like the sun = AkAza.zobhana: .the auspiciousness of Space = agRhIta.kalaGka.aGka: .not holding any spot of stain = loke vihara rAghava .wander the world that way, rAma.

आशा.पाश=शत.उन्मुक्तः समः सर्वासु वृत्तिषु ।

AzA.pAza=zata.unmukta: sama: sarvAsu vRttiSu |

बहिः प्रकृति.कार्य=स्थो लोके विहर, राघव ॥५।१८॥२६॥

bahi: prakRti.kArya=stha:_loke vihara, rAghava ||5|18|26||

AzA.pAza=zata.unmukta:

sama: sarvAsu vRttiSu |

bahi: prakRti.kArya=stha:

loke vihara, rAghava .

released from the hundred snares of Hope

the.Same in all activities

settled in all external works

wander the world that way, rAma

*hob. In 24.26) Vasishtha tells Sri rAma that he should outwardly play in this world

as one who seemingly experiences enthusiasm and joy, who seemingly suffers anxiety and dislikes,

and who seemingly makes effort and initiates action,

but who is inwardly free of all such blemishes;

and that as one who has been freed from the many bonds of delusion

and who is steadfastly equanimous {sama} in all conditions,

he should play in this world as he likes (or as required),

outwardly doing action that is appropriate to his veSa (assumed appearance, disguise or role). www.happinessofbeing.com

*m.26 Being liberated from many ropes of desires, be equal in all your mental and physical actions and functionings. Externally involve yourself in works that come naturally to you. Thus move around in the world.

*vlm.26. Go on through your life unshackled by the bonds of desire, and join in all the outward acts of life, with an unaltered evenness of your mind under every circuMstance.

*sv.21.26 Inwardly give up all notions of 'I am the doer', yet engage yourself in all activities outwardly. Thus live in this world, O rAma, completely free from the least trace of the ego.sense.

*va.26. O Raghava, liberate yourself from countless binding ropes of desires, stay immovable in all experiences, and outwardly do actions which come naturally to you, live like this in the world.

न बन्धो_ऽस्ति न मोक्षो_ऽस्ति देहिनः परम.अर्थतः ।

na bandha:_asti na mokSa:_asti dehina: parama.arthata: |

मिथ्या_इयम् इन्द्रजाल.श्रीः संसार.परिवर्तिनी ॥५।१८॥२७॥

mithyA_iyam indrajAla.zrI: saMsAra.parivartinI ||5|18|27||

na bandha: asti

there is no bandha Bondage

na mokSa: asti there is no mokSa Freedom = dehina: for the embodied = paramArthata: in the higher sense = mithyA iyam .it is a falsity, = indrajAla.zrI: a magic trick,

saMsAra.parivartinI

the ever.changing saMsAra.

there is no

Bondage

there is no

Freedom

for the embodied

in the higher sense

it is a falsity, a magic trick

—THIS—

ever.changing saMsAra

*va. From the absolute point of view, ... unreal, like a trick of an illusionist.*m. From the point of view of supreme truth, ... by illusion and jugglery.

*sv.27.28 There is no bondage and therefore there is no liberation, in truth. This world.appearance is essentially unreal and is of the nature of a juggler's trick.

*jd.27 .na bandha: asti .there is no bandha Bondage = na mokSa: asti there is no mokSa Freedom = dehina: for the embodied = paramArthata: in the higher sense = mithyA iyam .it is a falsity, = indrajAla.zrI: a magic trick, = saMsAra.parivartinI .the ever.changing saMsAra.

भ्रान्ति.मात्रम् इदम् मोहाज्_जगद्_राघव दृश्यते ।

bhrAnti.mAtram idam mohAt_jagat_rAghava dRzyate |

जनित.प्रत्ययम् स्फारम् जलम् तीव्र.आतपे यथा ॥५।१८॥२८॥

janita.pratyayam sphAram jalam tIvra.Atape yathA ||5|18|28||

bhrAnti.mAtram idam mohAt – this mode of confusion comes from delusion jagad rAghava dRzyate – as "the world", rAghava, it is seen.to.be = janita.pratyayam produced by conviction sphAram .outspreading = jalam tIvra.Atape yathA .as water in something super.hot .

this mode of confusion comes from delusion

as "the world", rAghava, it is seen.to.be

produced by conviction

outspread like the fire's heat in water

*va.28. O Raghava, this world is just an illusion seen because of ignorance, and appears as a notion about water in a mirage appears in the heat of the sun.
*m.28 This world is an error and falsehood. O rAma, it appears to be (what it is) because of delusion / self.delusion (of the viewer). It is a large, concocted belief like water which becomes (steam) due to heat.

*vlm.28. Know all this as an illusion, and it is ignorance only, that presents the false appearance of the world to sight; and yet we take them for true, as you view the water in the burning beaMs of the sun in a desert.

#janita #pratyaya

* bhrAnti.mAtram idam mohAt – this mode of confusion comes from delusion jagad rAghava dRzyate – as "the world", rAghava, it is seen.to.be = janita.pratyayam produced by conviction sphAram .outspreading = jalam tIvra.Atape yathA .as water in something super.hot .

अबद्धस्य_एक.रूपस्य सर्वगस्य_आत्मनः कथम् ।

a.baddhasya_eka.rUpasya sarvagasya_Atmana: katham |

बन्धः स्यात् तद्_अभावे तु मोक्षः कस्य विधीयते ॥५।१८॥२९॥

bandha: syAt tat_abhAve tu mokSa: kasya vidhIyate ||5|18|29||

the unbound form of Unity

the everywhere.going Self

how

would there be bondage

when That does not become

whose Freedom is to be prescribed

*m. How can the Self, the one immanent in all, the unbound one become bound? If bondage is absent, then, where is the question of liberation?

*vlm. The unobstructed, uniform and all pervading soul, can have no restriction or bondage; and what is unrestricted in itself, cannot have its release also.

*sv.29.30 The omnipresent, infinite self can never be bound; so how is it to be liberated? ...

*jd. abaddhasya eka.rUpasya .of the unbound One.form = sarvagasya Atmana: .of the everywhere.going Self = katham .how = bandha: syAt .would there be bondage? = tad.abhAve tu .but in the absence of that = mokSa: kasya vidhIyate .whose Freedom is prescribed?

*va.29. Limitless non.dual all.pervading Consciousness cannot be bound, and if there is no bondage, how can liberation exist?

अ=तत्त्व.ज्ञान.जाता_इयम् संसार.भ्रान्तिर्_आतता ।

a=tattva.jJAna.jAtA_iyam saMsAra.bhrAnti:_AtatA |

तत्त्व.ज्ञानात् क्षयम् याति रज्ज्वाम् इव भुजङ्ग.धीः ॥५।१८॥३०॥

tattva.jJAnAt kSayam yAti rajjvAm iva bhujaGga.dhI: ||5|18|30||

a=tattva.jJAna=jAtA

—THIS—

saMsAra.bhrAnti:_AtatA

tattva*jJAnAt kSayam yAti

rajjvAm iva bhujaGga.dhI:

*va.30. This great delusion of saMsara is born because of the wrong
knowledge, and when the truth is known it disappears, as an imagined
snake seen instead of a rope disappears.
*m.30 All this arises due to ignorance about the nature of Truth. When the latter is known this falsehood disappears, like the feeling of serpent in a rope.

*vlm.30. It is want of true knowledge, that presents the false view of the world before us; but the knowledge of truth disperses the view; as the knowledge of the rope, dispels the fallacy of the snake in it.

*sv.29.30 The omnipresent, infinite self can never be bound; so how is it to be liberated? ...

ज्ञातवान् असि तत्त्वम् स्वम् एकया सूक्ष्मया धिया ।

jJAtavAn asi tattvam svam ekayA sUkSmayA dhiyA |

जातो_ऽसि निर्.अहम्कारो_व्योमवत् तिष्ठ निर्मलः ॥५।१८॥३१॥

jAta:_asi nir.ahamkAra:_vyomavat tiSTha nirmala: ||5|18|31||

jJAtavAn asi . you are knowledgeable about .

tattvam svam . your own Thatness/truth .

ekayA sUkSmayA dhiyA . w one subtle thot .

jAta:_asi nir.ahamkAra: . you have become wo id .

vyomavat . like the spacious sky .

tiSTha nirmala: . remain immaculate

you are one who has known your own Thatness

by.means.of the subtle thought of One

you have become "I".less

rest there as clear as the spacious sky

*va. ... by your single.pointed sharp intellect ...
*m. ... Settle down ...

*sv.31 You are a wise man, O rAma: be firmly established in egolessness and remain unpolluted like space.

ज्ञो_ऽसि त्व्_इत्थम् तद्_अखिलाः सुहृद्.बान्धव=वासनाः ।

jJa:_*si tu_ittham tat_akhilA: suhRt.bAndhava=vAsanA: |

सम्त्यज_असत्.स्वभावस्य का नाम किल भावना ॥५।१८॥३२॥

saMtyaja_asat.svabhAvasya kA nAma kila bhAvanA ||5|18|32||

jJa: asi tu ittham tad akhilA:

suhRd.bAndhava=vAsanA: .the friend.relation=vAsanA =

saMtyaja asat.svabhAvasya

kA nAma kila bhAvanA

*va.32. You know the truth, so leave all notions of friends and relatives, for how can there be ideas about the non.existent?
*m.32 Now give up all considerations and concerns about friends and relatives. Why think about those who do not exist?

*vlm.32. You have known the truth, and must give up your knowledge of untruth, together with the thoughts of your friends and relatives, all which are unreal in their natures.

*sv.32.35 When the ego is non.existent, how can notions like 'These are my relatives' arise? The self is not involved in such notions, nor in notions of pleasure and pain, good and evil. Be free from fear and delusion caused by world.appearance.

अपि च_इत्थम् तद्_अन्यस्_त्वम् सत्त्ववान् अनुमीयसे ।

api ca_ittham tat_anya:_tvam sattvavAn anumIyase |

इदम् प्रथम.तः प्राप्तम् परमाद्_अपि कारणात् ॥५।१८॥३३॥

idam prathama.ta: prAptam paramAt_api kAraNAt ||5|18|33||

and tho there's

That

another is you

(a Suchness.You made.to.measure)

—THIS—

comes from an Absolute Cause

*vlm.33. Such being the case, you must consider yourself (your soul), as something other than those: and that you have received the same, from the Supreme source of all.

भोग.बन्धु=जगद्.भावैः कर्मभिश्_च शुभ.अशुभैः ।

bhoga.bandhu=jagat.bhAvai: karmabhi:_ca zubha.azubhai: |

आत्मनो_न_अस्ति सम्बन्धः किम् एतान् अनुशोचसि ॥५।१८॥३४॥

Atmana:_na_asti sambandha: kim etAn anuzocasi ||5|18|34||

bhoga.bandhu=jagad.bhAvai: .

w pleasure.relation=world.Becomings =

karmabhi: ca zubha.Azubhai: .w karmas pure/impre =

Atmana: na asti sambandha: .with self there is no correlation =

kim etAn anuzocasi – do you grieve for these?

*va.34. Brahman has no connection with the notions of the enjoyment, relation, world, actions, purity or impurity. Why do you worry about these?
*m.34 Relational feelings like relatives, ideas of pleasure, and the sense of world and good and bad arising out of actions do not exist in Self. They have nothing to do with Self. Why worry about them?

*vlm.34. This soul bears no relation to your friends or possession, to your good or evil actions, or to anything whatever in this world;

Ott. #sambandha: .connexion, correlation .of three sorts: #svarUpa.nature, own.form .#samavAya.Inherence .and #saMyoga.Conjunction.

Ott.#zubhAdi शुभ् #zubh . #zubha.is one of those meaningless tritenesses (like Engl. "Holy", or saMskRta <<zrI>>) . #zubhAzubha zubha.azubha adj. pleasant and unpleasant, agreeable and disagreeable, prosperous and unfortunate, good and evil • #zubhAzubham .weal and woe, good and evil •.• Comp. z.a..phala..producing good or evil results.

आत्म.तत्त्व.एक.सारो_ऽहम् इति जात.धियो_भयैः ।

Atma.tattva.eka.sAra:_*ham iti jAta.dhiya:_bhayai: |

न ते राम_अस्ति सम्बन्धः किम् बिभेषि जगद्.भ्रमात् ॥५।१८॥३५॥

na te rAma_asti sambandha: kim bibheSi jagat.bhramAt ||5|18|35||

"Self & Thatness

are

of One Essence

'I'

there's no need, Râma, to fear such a connexion

what's to fear when the world is delusion

*vlm. When you are convinced that this very soul constitutes your essence,

you have nothing to fear from the erroneous conception of the world,

which is no more than a misconception.

*va.35. ... convinced that “I am the undivided real essence”,...
*m.35 Only Self is of essence, O rAma. The feeling that 'I am that essence' is a terror created by mind....

*jd.35 .Atma.tattva.eka.sAra: aham .''The Self.Thatness=one.essence am I'' = iti jAta.dhiya: bhayai: such a thought being produced from fears = na te rAma asti sambandha: there is no connexion for you, rAma, = kim bibheSi jagad.bhramAt what would you fear from the world.delusion?

अजातस्य सतो_बन्धोर्_बन्ध=दुःख.सुख+भ्रमैः ।

ajAtasya sata:_bandho:_bandhu.du:kha.sukha+bhramai: |

कस्_ते राघव सम्बन्धो_यद्_एतान् अनुशोचसि ॥५।१८॥३६॥

ka:_te, rAghava, sambandha:_yat etAn anuzocasi ||5|18|36||

ajAtasya sata: bandho:

of unborn being the bondage

bandhu.du:kha.sukha+bhramai:

with all the entanglements of pleasure&pain

ka:_te rAghava sambandha:

what is your connexion, rAghava,

yat etAn_anuzocasi

that you grieve for them?

*m.36 Relatives and their joys and sorrows are false, erroneous ideas. Why worry about such falsities with which you have no relationship?

*vlm.36. You can have no concern, with the weal or woe of a friend or foe, who is not born so to you; for every one being born for hiMself, you have no cause of joy or grief for any body; (whether he is friendly or not to you).

*sv.36 To one who is unborn there are no relatives, or sorrow caused by such relatives!

*va.36. O Raghava, where are these non.existing relatives and the illusory
joys and sorrows of these relatives to make you suffer?

त्वम् चेद्_बभूविथ पुरा तथेदानीम् भविष्यसि ।

tvam cet babhUvitha purA tathA_idAnIm bhaviSyasi |

अद्य चेह स्थितो_ऽसि_इति ज्ञातवान् असि निश्चयम् ॥५।१८॥३७॥

adya ca_iha sthita:_asi_iti jJAtavAn asi nizcayam ||5|18|37||

tvam cet babhUvitha purA

if you have been in the past

tathA idAnIm bhaviSyasi

likewise now you will be

adya ca iha sthita: asi iti

jJAtavAn_asi nizcayam

*va.37. If you know you existed before, and will exist after, and do exist now, you are surely a wise man.
*m.37 If you are now here, you were there earlier. You will be there in the future. You know this without doubt.

*vlm.37. If thou knowest that thou hadst been before (creation), and shalt be so forever afterwards (to eternity); you are truly wise.

*sv.37.38 If you realise that you have been someone before, you are someone now and you will be someone later on, and if you realise that this is true even of all these relatives, you will be free from delusion.

तदा_अनन्तर.गान् अन्यान् प्राण.आदीन् निकट.स्थितान् ।

tadA_an.antara.gAn anyAn prANa.AdIn nikaTa.sthitAn |

बन्धून् अतीतान् सुबहून् कस्मात् त्वम् न_अनुशोचसि ॥५।१८॥३८॥

bandhUn atItAn subahUn kasmAt tvam na_anuzocasi ||5|18|38||

tadA.then .

anantara.gAn – relations gone to / to the Immensity .

anyAn prANa.AdIn . other lifetimes .

nikaTa.near/familiar.sthita.existent/situate.An . bandhUn – relatives .

AtIta.gone.beyond.An . ऽubahUn – so many .

kasmAt tvam na anuzocasi

why do you not grieve.for?

*va.38. With so many other beings which were close to you, with so many
relatives already passed away, why don’t you grieve for all these?
*m.38 You are then near to many people, other than those ones near to you. There are thus innumerable relatives (over the births). Why are you not grieving for them?

*vlm.38. Shouldest thou feel so much for the friends, by whom thou art beset in this life; why dost thou then not mourn for them, that are dead and gone in thy present and past lives?

पूर्वम्_अन्यस्_तथा_इदानीम् बभूविथ भविष्यसि ।

pUrvam anya:_tathA_idAnIm babhUvitha bhaviSyasi |

यदि राम तथा_अपि त्वम् सद्.रूपम् किम् विमुह्यसि ॥५।१८॥३९॥

yadi, rAma, tathA_api tvam sat_rUpam kim vimuhyasi ||5|18|39||

pUrvam anya:_tathA_idAnIm

babhUvitha bhaviSyasi |

yadi, rAma, tathA_api

tvam sat_rUpam kim vimuhyasi .

formerly another

thus

this you have become

you will be

if, rAma, even thus you are

where's the real form that beweilders you

*va.39. If you feel that you were different before and will be different after, then O rAma, why are you bewildered about the existing form?
*vlm.39. If thou wert something otherwise than what thou art at present, and shalt have to be something different from what now thou art, why then shouldst thou sorrow for what has not its self.identity?

*sv.39.40 If you feel that you were before, you are now, but that you will not be hereafter even then you need not grieve, for that is the end of this world.appearance.

#bhU . #babhUvitha pft. ac. sg. 2 [bhū_1]

पुरा भूत्वा_अद्य भूत्वा च भूयश्_चेन् न भविष्यसि ।

purA bhUtvA_adya bhUtvA ca bhUya:_cet_na bhaviSyasi |

तथा_अपि क्षीण.संसारः किम् अर्थम् अनुशोचति ॥५।१८॥४०॥

tathA_api kSINa.saMsAra: kim artham anuzocati ||5|18|40||

purA bhUtvA .having.been long.ago =

adya bhUtvA ca .and now having.become =

bhUyas cet na bhaviSyasi – if again you do not become =

tathA api – even so =

kSINa.saMsAra: .the troublesome saMsAra =

kim.artham anuzocati .for what purpose do you grieve?

*va.40. If you think you were before and exist now, but will not be existent later, even so there is nothing to be sorrowful about, since the world will also disappear.
*m.40 Those who were earlier are not now. Those who are now will not be there in future. Why worry and grieve about such a world which declines (continuously)?

*vlm.40. If thou art to be born no more, after thy past and present births, (i.e. if there be no further transmigration of thy soul), then thou hast no cause for sorrow, being extinct thyself in the Supreme Spirit.

*sv.39.40 If you feel that you were before, you are now, but that you will not be hereafter even then you need not grieve, for that is the end of this world.appearance.

*jd.40 .purA bhUtvA .having.been long.ago = adya bhUtvA ca .and now having.become = bhUyas cet na bhaviSyasi – if again you do not become = tathA api – even so = kSINa.saMsAra: .the troublesome saMsAra = kim.artham anuzocati .for what purpose do you grieve?

तस्मान्_न दुःखिता युक्ता प्राकृते जागते क्रमे ।

tasmAt_na du:khitA yuktA prAkRte jAgate krame |

तथा_एव मुदिता युक्ता युक्तम् कार्य.अनुवर्तनम् ॥५।१८॥४१॥

tathA_eva muditA yuktA yuktam kArya.anuvartanam ||5|18|41||

tasmAn_na du:khitA yuktA .therefore sadness is not fitting = prAkRte jAgate krame .in the course of worldly affairs = tathA eva muditA yuktA .thus too gladness is fitting = yuktam kArya.anuvartanam .

therefore sadness is not fitting in the course of worldly affairs

thus too gladness is fitting for duty fittingly done

*m.41 And so it is not proper to worry about something that is natural. It is good to engage pleasantly in works.

*vlm.41. Therefore there is no cause of sorrow, in aught that occurs according to the course of nature; but rather be joyous in pursuing the duties of thy present life; (for want of thy knowledge of thy past and future states).

*sv.41 Hence, it is foolish to grieve here in this world; it is better to be happy at all times and to be ever engaged in appropriate actions.

*va.41. So, it does not befit to be sorrowful in this naturally changing
world, it is better to be joyful and do actions which come naturally.

*jd.41 .तस्मान् न दुःखिता युक्ता therefore sadness is not fitting = प्राकृते जागते क्रमे in the course of worldly affairs = तथा एव मुदिता युक्ता thus too gladness is fitting युक्तम् कार्य.अनुवर्तनम् depending.on how things turn.out.

मा गच्छ दुःखिताम्, राम, सुखिताम् अपि मा व्रज ।

mA gaccha du:khitAm, rAma, sukhitAm api mA vraja |

समताम् एहि सर्वत्र परमात्मा हि सर्व.गः ॥५।१८॥४२॥

samatAm ehi sarvatra paramAtmA hi sarva.ga: ||5|18|42||

mA gaccha du:khitAm, rAma, sukhitAm api mA vraja |

samatAm ehi sarvatra

paramAtmA hi sarva.ga: .

rAma

don't go.on sorrowing

(but don't engage in pleasuring)

remain

in Sameness always

only

the Supreme Self, here everywhere

*m.42 O rAma, do not sink into sorrow or chase happiness. Be equal in all states and conditions. The Supreme Self alone is present in everything.

*vlm.42. But do not indulge the excess of thy joy or grief, but preserve thy equanimity everywhere; by knowing the Supreme Spirit to pervade in all places.

*sv.42 However, O rAma, yield neither to exultation nor to sorrow, but remain in a balanced state of mind.

*va.42. O rAma, don’t indulge neither in sorrow nor in excessive joy, always be in equanimity, knowing yourself to be the ever.present highest Self.

अनन्तः सत्.स्वरूपस्_त्वम् खम् इव_अति.तत.अन्तरम् ।

ananta: sat.svarUpa:_tvam kham iva_ati.tata.antaram |

प्रकाशो_नित्य.शुद्धस्_त्वम् ज्वालानाम् इव कोटरम् ॥५।१८॥४३॥

prakAza:_nitya.zuddha:_tvam jvAlAnAm iva koTaram ||5|18|43||

unbounded being is your nature

you

like a space overspread within

illumination

ever.pure you are like firelight in a cave

ananta: sat.svarUpa:_tvam kham iva_ati.tata.antaram | prakAza:_nitya.zuddha:_tvam

jvAlAnAm iva koTaram

ananta: sat.svarUpa:_tvam

kham iva_ati.tata.antara

prakAza:_nitya.zuddha:_tvam

jvAlAnAm iva koTara

*va. You are limitless space stretched wide in itself; eternal pure light lighting everything inside.

*vlm. ... thou art the pure eternal light, and the focus of full effulgence.

*sv. You are the eternal infinite light, pure and extremely subtle.

जागतानाम् परार्थानाम् अदृष्ट.आत्म.तनुस्_तनुः ।

jAgatAnAm parArthAnAm a.dRSTa.Atma.tanu:_tanu: |

हृत्.स्थो ऽसि हार.मुक्तानाम् एकस्_तनुर्_इव_आततः ॥५।१८॥४४॥

hRt.stha:_*si hAra.muktAnAm eka:_tanu:_iva_Atata: ||5|18|44||

jAgatAnAm parArthAnAm

a.dRSTa.Atma=tanus

tanu: .x +

hRt.stha: asi .Heart.settled you are

hAra.muktAnAm eka:_tanu:_iva Atata: x

*m.44 In the physical matter of this world your immanence is not seen. You are settled in the heart and are like a string in a pearl neeklace. Your subtle presence is all pervading.

*vlm.44. Know thy eternal and invisible soul, to be distinct from all worldly substances; and to be a particle of that universal soul, which dwells in and stretches through the hearts of all bodies; and is like the unseen thread, running through the holes and connecting the links of a necklace; (or like the string in the beads of a rosary. (This connecting soul is denominated the Sutrátmá, which fills, bounds, connects and equals all).

*sv.44.48 This world.appearance exists; later it will vanish and reappear: but this is only for the ignorant, not for the enlightened. This world.appearance has sorrow for its nature: ignorance expands and aggravates it. But you are wise, O rAma, therefore by happy. Illusory appearance is none other than illusion; dream is none other than a dream! All this is the power of the omnipotent and the appearance is just the appearance.

*va.44. You are that subtlest Self unseen among worlds and objects, it
stays in the hearts of everything, like a thread connecting pearls in
a necklace.

संसार.स्थितिर्_एव_इयम् यद्_भूत्वा भूयते पुनः ।

saMsAra.sthiti:_eva_iyam yat_bhUtvA bhUyate puna: |

अज्ञेन_एव न तज्ज्ञेन ज्ञो_ऽसि, राम, सुखी.भव ॥५।१८॥४५॥

ajJena_eva na tat.jJena jJa:_*si, rAma, sukhI.bhava ||5|18|45||

the saMsAra.Convolution.state is just

—THIS—

which having been becomes again

for the unKnowing

not for the That.Knowing

you are a knower, rAma, be happy

saMsAra.sthiti:_eva_iyam yat_bhUtvA bhUyate puna: | ajJena_eva na tat.jJena

jJa:_*si, rAma, sukhI.bhava

saMsAra.sthiti:_eva_iyam

yat_bhUtvA bhUyat

ajJena_eva na tat.jJena

jJa:_*si, rAma, sukhI.bhava

*va.45. This mutable world exists, disappears and appears again, such is the vision of the ignorant only, but not of the wise. You are wise, O rAma, so be happy!
*m.45 What is born continues to be born again and again. This is the condition and state of this mutable world which only an ignorant person suffers. A jnani does not suffer this. O rAma, you are a jnani. Be happy.

*vlm.45. That the continuation of the world, is caused by the reproduction of what has been before, is what you learn from the Unlearned; and not so from the learned, (who know the world to be nothing). Know this and not that, and be happy in this life.

स्वरूपम् इदम् अस्य_अस्तु सम्सृतेः सतत.आधिमत् ।

svarUpam idam asya_astu saMsRte: satata.Adhimat |

अज्ञानात् स्फारताम् एति ज्ञातवान् असि सन्मते ॥५।१८॥४६॥

ajJAnAt sphAratAm eti jJAtavAn asi sanmate ||5|18|46||

svarUpam idam asya astu

let this nature of him be

saMsRte: satata.Adhimat

ajJAnAt sphAratAm eti

from unWisdom/ignorance it goes to expansion

jJAtavAn_asi sanmate

you who are Knowledgeable, o true.minded one.

*m.46 O rAma of virtuous mind, this sorrow filled world keeps expanding due to ignorance. Know this and become a jnani.

*vlm.46. The course of the world and this life, is ever tending to decay and disease. It is ignorance that represents them to be progressing to perfection. But you who are intelligent, knowest their real natures (of frailty and unreality).

*va.46. The essence of this creation is constant sorrow, which is deepened
by ignorance. But you are a wise one, O noble rAma!
*sv.44.48 This world.appearance exists; later it will vanish and reappear: but this is only for the ignorant, not for the enlightened. This world.appearance has sorrow for its nature: ignorance expands and aggravates it. But you are wise, O rAma, therefore by happy. Illusory appearance is none other than illusion; dream is none other than a dream! All this is the power of the omnipotent and the appearance is just the appearance.

रूपम् किम् अन्यद्_भवतु भ्रम.मात्राद्_ऋते भ्रमे ।

rUpam kim anyat bhavatu bhrama.mAtrAt_Rte bhrame |

स्वप्न.मात्राद्_ऋते स्वप्ने भवत्य्_अन्यो_हि कः क्रमः ॥५।१८॥४७॥

svapna.mAtrAt_Rte svapne bhavati_anyo_hi ka: krama: ||5|18|47||

rUpam (As for) form,

kim anyat bhavatu what other would it be

bhrama.mAtrAt Rte except wh/in a measure of delusion

bhrame wh/in delusion

svapna.mAtrAt Rte except a measure of dream

svapne (For*) wh/in dream

bhavati_anya: hi* ka: krama: .47.

*m.47 Delusion respects delusion. Dream respects dream. One form cannot become another.

*vlm.47. What else can be the nature of error but falsehood, and what may the state of sleep be, but dream and drowsiness? (So is this world a mistaken existence, and this life a mere dream of unreal appearance, which so vividly shines before you).

*va.47. What is illusion beside illusion itself, what is dream besides
dream, and what is life besides changes?
*sv.44.48 This world.appearance exists; later it will vanish and reappear: but this is only for the ignorant, not for the enlightened. This world.appearance has sorrow for its nature: ignorance expands and aggravates it. But you are wise, O rAma, therefore by happy. Illusory appearance is none other than illusion; dream is none other than a dream! All this is the power of the omnipotent and the appearance is just the appearance.

सर्व.शक्तिर्_इयम् शक्तिर्_भ्रम.मात्र=मयम् तथा ।

sarva.zakti:_iyam zakti:_bhrama.mAtra=mayam tathA |

राम दृश्यत एव_इदम् आभानम् अति.भास्वरम् ॥५।१८॥४८॥

rAma, dRzyata* eva_idam AbhAnam ati.bhAsvaram ||5|18|48||

sarva.zakti: iyam zakti:

this Power is the all.Power zakti

bhrama.mAtra.mayam tathA

thus delusion.form.measured

rAma dRzyata eva idam

rAma, see only this

AbhAnam ati.bhAsvaram

glorious projection.

*m.48 And so, O rAma, this energy and force of delusion (and error) is part of the All.energy. The phenomenality of this world is only a reflection of the most effulgent One.

*vlm.48. Whom do you call your good friend, and whom do you say your great enemy? They all belong to the Sole One, and proceed alike from the Divine will.

*va.48. All this is the power of omnipotent Consciousness, as illusion is just an illusion. O rAma, this visible world is just a reflection of the light of this Consciousness.
*sv.44.48 This world.appearance exists; later it will vanish and reappear: but this is only for the ignorant, not for the enlightened. This world.appearance has sorrow for its nature: ignorance expands and aggravates it. But you are wise, O rAma, therefore by happy. Illusory appearance is none other than illusion; dream is none other than a dream! All this is the power of the omnipotent and the appearance is just the appearance.

सु.बन्धुः कस्य.चित् कः स्याद्_इह नो_कश्चिद्_अप्य्_अरिः ।

su.bandhu: kasya.cit ka: syAt_iha na.u ka:cit_api_ari: |

सदा सर्वे च सर्वस्य सर्वम् सर्व.ईश्वर.इच्छया ॥५।१८॥४९॥

sadA sarve ca sarvasya sarvam sarva.Izvara.icchayA ||5|18|49||

su.bandhu: kasyacit ka:

what family for whom

syAt iha na:

would there be for us

kazcit apy_ari:

and likewise what enemy?

sadA sarve ca sarvasya

always all of the All

sarvam sarvezvarecchayA

is all by the will of the All.Lord.

*m.49 In this world no one is either a relative or friend of anyone. All is the will of the Lord of lords, always and ever.

*sv.49 Who is a relative here and to whom, and who is an enemy to whom: by the wish of the Lord of all beings, all are all to all at all times!

*vlm.49.] Everything is frail and fickle, and has its rise and fall from and into the Supreme Spirit; it likens the wave of the sea, rising and falling from and into the same water.

*va.49. Who is here a good friend and of whom? Who is an enemy? Everything
in everything is always everything by wish of the all.powerful
Consciousness.

आलून.शीर्णम् अखिलम् इदम् अन्योन्य.संश्रितम् ।

AlUna.zIrNam akhilam idam anyonya.saMzritam |

अनारतम् याति जगत् तरङ्ग.ओघ इव_अम्भसः ॥५।१८॥५०॥

anAratam yAti jagat taraGga.ogha* iva_ambhasa: ||5|18|50||

AlUna.zIrNam

akhilam wholly

idam anyonya.samzritam

anAratam yAti jagat constantly comes the world

taraGga.ogha iva ambhasa:

*m.50 Due to mutuality of dependences, everything in this universe declines and decays.

*vlm.50. The worlds are rolling upward and going down again, like the axis and spokes of a wheel. (The rotations of the planets in their circuits above and below the sun).

*sv.50 This river of relationship is flowing on constantly. What is on top proceeds towards the bottom, and what is below rises up, like the cartwheel.

*va.50. Everything in this world is interwoven and continually rises and
falls like endless waves on the surface of an ocean.

अध* ऊर्ध्वत्वम् आयाति यात्य्_ऊर्ध्वत्वम् अधस्_तथा ।

adha:_Urdhvatvam AyAti yAti_Urdhvatvam adha:_tathA |

संसारस्य चलस्य_अस्य चक्र.नेमिर्_इव_अभितः ॥५।१८॥५१॥

saMsArasya calasya_asya cakra.nemi:_iva_abhita: ||5|18|51||

adha: . what is below .

Urdhvatvam AyAti

yAty_Urdhvatvam adha:_tathA

saMsArasya calasya asya

cakranemi:_iva abhita:

*m.51 In this world, what is at a low point moves to the top and vice versa. Like a wheel it rotates continuously.

*sv.51 They who are in heaven later go to hell; and they who are in hell go to heaven. They go from one species to another, from one part of the universe to another.

*va.51. What is down comes up, and what is up comes down; this changing
world moves like a rotating wheel.

स्वर्ग.स्था* नरकम् यान्ति नारकाश्_च त्रि.विष्टपम् ।

svarga.sthA:_narakam yAnti nArakA:_ca tri.viSTapam |

योनेर्_योन्य्.अन्तरम् यान्ति द्वीपाद्_द्वीप.अन्तरम् जनाः ॥५।१८॥५२॥

yone:_yoni.antaram yAnti dvIpAt_dvIpa.antaram janA: ||5|18|52||

svarga.sthA narakam yAnti

the Heaveners go to man.ly nara.ka Hell = nArakA:_ca triviSTapam .and ManHellers to the world of indra = yone:_yony.antaram yAnti .they go from one womb into another dvIpAt dvIpa.antaram janA:

as people of one continent or another.

the Heavenly descend to man.ly nara.ka Hell

and ManHellers rise to the world of indra

people go from one womb into another

people of one continent or another

*m. Beings move from heaven to hell and vice versa. They move from one island to another.

*va. Denizens of heavens after some time will come to hell; and residents of hell will go to heaven. People go from one birth to another, from one place to a different one.

*jd.52 .svarga.sthA narakam yAnti .the Heaveners go to man.ly nara.ka Hell = nArakA:_ca triviSTapam .and ManHellers to the world of indra = yone:_yony.antaram yAnti .they go from one womb into another = dvIpAt dvIpa.antaram janA: .as people of one continent or another.

धीराः कार्पण्यम् आयान्ति कृपणा* यान्ति धीरताम् ।

dhIrA: kArpaNyam AyAnti kRpaNA:_yAnti dhIratAm |

परिस्फुरन्ति भूतानि पात.उत्पात.शत.भ्रमैः ॥५।१८॥५३॥

parisphuranti bhUtAni pAta.utpAta.zata.bhramai: ||5|18|53||

dhIrA: kArpaNyam AyAnti

kRpaNA:_yAnti dhIratAm |

parisphuranti bhUtAni

pAta.utpAta.zata.bhramai: .

heroes become cowards

the pitiful come to heroism

the creatures burst forth with hundreds of fallings and befallings

*m. ... People shake out into hundreds of such high.low.high movements.

*vlm. ... rising and falling in a hundred ways.

एक.रूप.स्थिरम् चक्रम् स्वच्छम् संताप.वर्जितम् ।

eka.rUpa.sthiram cakram svaccham saMtApa.varjitam |

न_इह सम्प्राप्यते किम्चिद्_अग्नौ हिम.कणो_यथा ॥५।१८॥५४॥

na_iha sam.prApyate kim.cit agnau hima.kaNa:_yathA ||5|18|54||

eka.rUpa.sthiram – one.form.solid =

cakram svaccham

saMtApa.varjitam – wo painful distress =

na iha sam.prApyate kim.cit – there's nothing to be gathered here =

agnau hima.kaNa: yathA .it's like a snowflake in the fire.

*m.54 This wheel of work will never stay steady in one form or movement which is pure and sorrow.free. It is like a drop of dew falling into a flame.

*va.54. It is impossible for the passage in this world to be in one pleasant straight course without pain and loss, as existence of snow in the fire is impossible.
*vlm.53 Who has seen the wheel of fortune move slowly in one straight forward course forever, not tumbling in its ups and downs or turning to this side and that in its winding and uneven route? Fixedness of fortune is a fiction, like finding frost in fire.

ये ये नाम महाभागा बहवो_बान्धवास्_तथा ।

ye ye nAma mahAbhAgA:_bahava:_bAndhavA:_tathA |

विनष्टा एव दृश्यन्ते ते ते कतिपयैर्_दिनैः ॥५।१८॥५५॥

vinaSTA:_eva dRzyante te te katipayai:_dinai: ||5|18|55||

some are known as Great.Enjoyers

—Super.Rich—

(like many of your family)

after a few days

even these

come to know their own destruction

*m.55 We are witness to the occurence that many great men and relatives vanish from the world.

*vlm.54/pg.55. Those that are called great fortunes, and their components and appendages as also many good friends and relations; are all seen to fly away in a few days of this transient life.

*va.55. We see great people and many relatives pass away after some time.

*jd.55 .ye ye nAma mahAbhAgA: .whoever are called Great.Enjoyers [Super.Rich] = bahava: bAndhavA: tathA .many of your family are thus = te te katipayai: dinai: .those.ever after a few days = vinaSThA: eva dRzyante .very soon see destruction.

परता_आत्मीयता_अन्यत्व.त्वत्व.मत्त्व.आदि=भावना ।

न_इह सत्या, महाबाहो, द्वि.चन्द्र.आदि.दृशो_यथा ॥५।१८॥५६॥

paratA_AtmIyatA_anyatva.tvatva.mattva.Adi=bhAvanA |

na_iha satyA, mahAbAho, dvi.candra.Adi.dRza:_yathA ||5|18|56||

paratA .perfection =

AtmIyatA – your.own =

anyatva.tvatva.mattva.Adi=bhAvanA –

otherness.youness.meness sort of Feeling is =

na iha satyA – not here real =

mahAbAho – Master Archer =

dvi.candra.Adi.dRza: yathA .like the vision of a double moon

paratA .perfection =

AtmIyatA – your.own =

anyatva

tvatva.mattva.Adi=bhAvanA –

otherness.youness.meness sort of Feeling is =

na iha satyA – not here real =

mahAbAho – Master Archer =

dvi.candra.Adi.dRza: yathA .like the vision of a double moon

*jd. there are many explations of this image

the simplest is a drunkard seeing double

the Poet makes frequent reference to boozing

was he speaking from experience

* the tongue.twisting first line should be read aloud

*m.56 O rAma of mighty arMs, there is nothing like ours, theirs and of others. There is nothing like yours and mine. All are like seeing the two moons.

*vlm.56. The thought of something as one's own and another's, and of this and that as mine, thine, his or others', are as false as the appearance of double suns and moons in the sky.

*sv.56.60 'He is friend' and 'He is not a relative' such thoughts arise in a mean person: in the magnanimous person such distinction does not arise. O rAma, all beings are your relatives, for in this universe there does not exist absolute unrelatedness.

*va.56. Own, other’s, mine, yours in such notions there is no truth, O
mighty rAma, as there is no truth in the sighting of the double moon.

"अयम् बन्धुः परश्_च_अयम् च_अहम् अयम्" भवान् ।

"ayam bandhu: para:_ca_ayam ayam ca_aham ayam bhavAn" |

इति मिथ्या.दृशो, राम, विगलन्तु तव_अधुना ॥५।१८॥५७॥

iti mithyA.dRza:, rAma, vigalantu tava_adhunA ||5|18|57||

"this is a relative & this is next.of.kin and this is 'I'"

—

Your Beingness

such a false view, rAma, let it dissolve for you

now

"ayam bandhu: para:_ca_ayam ayam ca_aham ayam bhavAn" | iti mithyA.dRza:, rAma, vigalantu tava_adhunA

bandhu: relative

bhavAn .Your Majesty

mithyA

dRzas

vigalan

adhunA

*vlm.57. That this is a friend and this other a foe, and that this is myself and that one is another, are all but false conceptions of your mind, and must be wiped off from it.

*va.57. Notions like “this is a relative, foe, myself or just a man” are illusory; O mighty rAma, leave them at once now.

क्रीड.अर्थम् व्यवहार.स्थ* एताभिर्_हत.दृष्टिभिः ।

krIDa.artham vyavahAra.stha* etAbhi:_hata.dRSTibhi: |

आ.मूलम् अन्तश्_छिन्नाभिर्_बहिर्_विहर हेलया ॥५।१८॥५८॥

A.mUlam anta:_chinnAbhi:_bahi:_vihara helayA ||5|18|58||

krIDa.artham vyavahAra.sthe – playfully in worldly affairs =

etAbhi: hata.dRSTibhi:

A.mUlam – from the root .

anta:_

chinna. shattered/split.Abhi: . w thm shattered/split.

bahir vihara helayA .outside proceed having fun.

vyavahAra

stha

etAbhis

hata.beaten/struck/hurt.dRSTi.vision/viewpoint bhi:

AmUla

anta:_

chinna. shattered/split

vihara

*m.58 move about in this world with a sense of sport and pastime. Let your heart be totally free of thoughts of you and I.

*vlm.58. make it thy pleasure however to mix with the blinded populace, and those that are lost to reason; and deal with them in thy usual unaltered way. (mix with the thoughtless mob, but think with the thoughtful wise. So says Sadi. I learnt morals from the immoral, adabaz bedabanamokhtam).

*va.58. Remove inside these notions of objects, cut them completely to the
root, behave in this world as if playing and conduct yourself easily
and naturally.
*vlm.58. Conduct thyself in such a manner in thy journey through this world, that thou mayst not sink under the burden of thy cares of it.

&# chinna.shattered/split.

संसार.सरण.अवस्याम् तथा विहर, सुव्रत ।

saMsAra.saraNa.avasyAm tathA vihara, suvrata |

न यथैव श्रम.श्रान्तो_वासनाभारवान् इव ॥५।१८॥५९॥

na yathA_eva zrama.zrAnta:_vAsanÂbhAravAn iva ||5|18|59||

saMsAra.saraNa.a.vasyAm – (a vAsanA) not wearing saMsAra.process =

tathA .thus =

vihara .rove =

suvrata .o faithful one =

na yathA eva .but not this way =

zrama.zrAnta: .toil.reposed =

vAsanA.bhAravAn_iva .like one with a vAsanA.load

saMsAra.saraNa.a.vasya

tathA .thus

vihara .rove

suvrata .o faithful one

zrama

zrAnta: .toil.reposed

bhAra

*vlm.59. When thou comest to thy reason, to lay down thy earthly cares and desires; then shalt thou have that composure of thy mind, which will exonerate thee from all thy duties and dealings in life.

*m.59 O rAma of good vows, move about in the world like a traveller with out any load of vasanas.

*sv.61.64 The wise know that 'There is nowhere where I am not' and 'That is not which is not mine': thus they overcome limitation or conditioning.

*va.59. Live in this illusory world easily and virtuously, not dragging with yourself a tiresome load of desires and notions.

यथा यथा_एषा कार्याणि वासना.अक्षय.कारिणी ।

yathA yathA_eSA kAryANi vAsanA.akSaya.kAriNI |

विचारणा तव_उदेति संशाम्यन्ति तथा तथा ॥५।१८॥६०॥

vicAraNA tava_udeti saMzAmyanti tathA tathA ||5|18|60||

yathA yathA eSA – however this .f..=

kAryANi – thm works .f..=

vAsanAkSaya.kAriNI – eroding the vAsanA .f..=

vicAraNA – the process of enquiry .f..=

tava udeti – for you arises =

samzAmyanti – they quietly subside =

tathA tathA .thatever.

eSA.this .f.

kArya

vAsanAkSaya

vicAraNA – the process of enquiry .f..=

samzAmyan.ti – they quietly subside =

tathA tathA .thatever.

*m.60 As inquiry that leads to decline of vasanas increases, activities also will become more and more passive.

*sv.61.64 The wise know that 'There is nowhere where I am not' and 'That is not which is not mine': thus they overcome limitation or conditioning.

*va.60. As your ability to discriminate the truth increases, leading to
destruction of desires, your involvement in actions will keep on
decreasing.
*vlm.60. It is the part of lowminded men, to reckon one as a friend and another as no friend; but noble minded men do not observe such distinctions between man and man. (Lit. Their minds are not clouded by the mist of distinction).

*jd.60 .yathA yathA eSA – however this .f..= kAryANi – thm works .f..= vAsanAkSaya.kAriNI – eroding the vAsanA .f..= vicAraNA – the process of enquiry .f..= tava udeti – for you rises = samzAmyanti – they quietly subside = tathA tathA .thatever.

"अयम् बन्धुर्_अयम् न"_इति गणना लघु.चेतसाम् ।

"ayam bandhu:_ayam na"_iti gaNanA laghu.cetasAm |

उदार.चरितानाम् तु विगत.आवरणा_एव धीः ॥५।१८॥६१॥

udAra.caritAnAm tu vigata.AvaraNA_eva dhI: ||5|18|61||

"ayam bandhu:_ayam na" ."This is a relation, this is not'' =

iti gaNanA – so counting =

laghu.cetasAm

udAra.caritAnAm tu

vigata.avaraNA eva dhI: .when Thought removes the Veil.

bandhu

gaNan.counting

laghu.cetas

udAra.carita

vigata.avaraNa

dhI.thott

*vwv.2057/61 The consideration that "this one is a kinsman and this one is not," is of (or cherished by) persons who have a mean mind [laghu.cetas "slender awareness", LightWittedness das....@gmail.com]. But, for persons possessing a noble behavior [udAra.carita], the intellect [dhIH] is quite free from coverings (or restraints) [vigata.avaraNA].

*vlm.61/62 There is nothing wherein I am not, (or where there is not the Ego); and nothing which is not mine (i. e. beyond the Ego): the learned who have considered it well, make no difference of persons in their minds).

*m.61 Only small minds have the feelings of 'my relations, and your people'. Noble and wise people are free from such limitations and boundaries.

*sv.61.64 The wise know that 'There is nowhere where I am not' and 'That is not which is not mine': thus they overcome limitation or conditioning.

*va.61. “This is my relative” and “this is not” such notions arise only in a silly mind, but wise and noble men don’t entertain such distinctions.

Øtt. #AvaraNa.वृ #vR – to withhold. #varaNa – by enclosure #AvR – all.over . #AvaraNam .the act of covering, &c. • in yv.FM the tt. is AvaraNa.Veiling – the Veil that Lady saMsArA wears in the brahman.Immensity •• #nirAvaraNa .unveiled, manifest, evident, veNis. •• #anAvaraNa .unveiling. •.• Comp. #anAvaraNa.buddha=jJAna .the unimpeded knowledge of a Buddha. •• #nirAvaraNa..unveiled, manifest, evident, VeNis.

##gaN < *gaNana.m .reckoning, counting, calculation hit.&c • #gaNanA .id. mbh.&c. • the being enumerated among (in comp.) *ragh. viii, 94 • considering, supposing hit.&c • regarding, taking notice of (gen.), consideration Prab. i, 20/21 RAjat. v, 308.

न तद्_अस्ति न यत्र_अहम् न तद्_अस्ति न यन्_मम ।

na tat_asti na yatra_aham na tat_asti na yat_mama |

इति निर्णीय धीराणाम् विगत.आवरआ_एव धीः ॥५।१८॥६२॥

iti nirNIya dhIrANAm vigata.AvaraNA_eva dhI: ||5|18|62||

no That is

(not where I am)

no That is

(not which is mine)

so have Heroes determined when Thought removes its Veil

na tat_asti na yatra_aham

na tat_asti na yat_mama |

iti nirNIya dhIrANAm

vigata.gone.away..AvaraNa.veiling/emveloping.A_eva dhI: .

*vwv.2058/62 "There is no place [na tad asti] where I am not [na yatra aham]; there is nothing which is not mine." Having ascertained in this manner, the intellect of the wise (or self.possessed ones) [dhIrAnAm] is quite free from coverings (or restraints) [vigata.avaraNA].

*vlm.62 There is nothing wherein I am not, (or where there is not the Ego); and nothing which is not mine (i. e. beyond the Ego): the learned who have considered it well, make no difference of persons in their minds).

*m.62 'There is nothing where I am not, there is nothing which is not mine' with such a mental resolve and belief, strong and wise souls remove the limitations on their intellect and discrinination.

*va.62. With clear understanding that “there is nothing besides me” and
“there is nothing which is not mine” wise men overcome limitations.

*sv.61.64 The wise know that 'There is nowhere where I am not' and 'That is not which is not mine': thus they overcome limitation or conditioning.

.jd. "That is not where I am not too:

that is not which is not for.me,"

so it's determined by the wise

when the thoughts are free from veiling.

*jd.62 ."na tad asti – no That is = na yatra aham – not where I am = na tad asti .no That is = na yan mama" – which is for.me. = iti nirNIya dhIrANAm .so it is determined by the Heroes = vigata.avaraNA eva dhI: .when Thought removes the Veil.

न_अस्तम् एति न च_उदेति यश्_चिद्.आकाशवन्.महान् ।

na_astam eti na ca_udeti ya:_cit.AkAzavan.mahAn |

सर्वम् सम्पश्यति स्वस्थः स्वस्थो भूमितलम् यथा ॥५।१८॥६३॥

sarvam sampazyati svastha: svastha:_bhUmitalam yathA ||5|18|63||

na_astam eti na ca_udeti ya:_cit.AkAzavan.mahAn | sarvam sampazyati svastha:

svastha:_bhUmitalam yathA

astam eti

udeti

ya:_cit.AkAzavan.mahAn |

sarvam sampazyati svastha:

svastha:_bhUmitala

it does not set, it does not rise

it is great chit.Consciousness Space

—

it comprehends everything in itself

as its surface comprehends the earth

*vlm.63. The intellects of the wise, are as clear as the spacious firmament, and there is no rising nor setting of their intellectual light, which views everything as serenely as in the serenity of the atmosphere and as plainly as the plain surface of the earth.

*va.63. The wise sage is like the pure space of Consciousness which neither rises nor sets; he sees everything as it is and as clear as the surface of the earth.
*jd.63 .na astam eti .It does not go to setting = na ca udeti neither does it arise .ya: cid.AkAzavan.mahAn What is the great Consciousness.Space = sarvam sampazyati .svastha: comprehends all as in.itself = svastha: bhUmitalam yathA .as the earth's surface is in.itself

सर्वा* एव हि ते भूत.जातयो* राम बन्धवः ।

sarvA:_eva hi te bhUta.jAtayo:_rAma bandhava: |

अत्यन्त.असंयुता* एतास्_तव राम न कश्चन ॥५।१८॥६४॥

atyanta.asaMyutA* etA:_tava rAma na kazcana ||5|18|64||

sarvA: eva hi .since most.everything is =

te bhUta.jAtaya: .of your Being.Species are =

o rAma =

bandhava: .relations =

atyanta.asaMyutA .boundlessly unconjunct =

etA: tava – these for you are =

o rAma = na kazcana .not anything.

bhUta.jAti

bandhu

atyanta.asaMyuta

etA: tava

kazcana

*m. All are your relatives O rAma. Due to the relationships during millions of births, there is no species which is not related to you.

*vwv.64 "rAma! All classes [jAti] of beings are indeed your kinsmen [rAmabandhava:]. None whatever of these beings are very much unconnected to you.

*va.64. O rAma, all beings here are your relatives; there is no absolute independence, O rAma!

*jd.64 .sarvA: eva hi .since most.everything is = te bhUta.jAtaya: .of your Being.Species are = o rAma = bandhava: .relations = atyanta.asaMyutA .infinitely disconnected = etA: tava – these for you are = o rAma = na kazcana .not anything.

विविध.जन्म=शत.अहित.सम्भ्रमे

vividha.janma=zata.ahita.sambhrame

जगति बन्धुर्_अबन्धुर्_इति_ईक्षणम् ।

jagati bandhu:_abandhu:_iti_IkSaNam |

भ्रम.दशा_एव विवल्गति वस्तुतस्

bhrama.dazA_eva vivalgati vastuta:_

त्रिभुवनम् चिर.बन्धुर्_अबन्ध्व्_अपि ॥५।१८॥६५॥

tribhuvanam cira.bandhu:_abandhu_api ||5|18|65||

tho unrelated.

in different births by the hundred, a messy confusion in the world

relation o&r no relation

in.a.flash

illusory states also burst into substantiality

the Triple World of long relation tho without relationship

vividha.janma=zata.ahita.sambhrame

i various.births=hundreds.unfit.confusion

jagati – i the world = bandhu: .relation = a.bandhur – non.relation = itI kSaNam – so in.a.flash = bhrama.dazA eva – illusory states also = vivalgati vastutas – bursting into substantiality = tri.bhuvanam – the Triple World =

cira.bandhu:

long a relation

abandhu api

vividha.janma=zata.ahita.sambhrame

jagati.whin.the.world

bandhu: .relation = a.bandhur – non.relation = itI kSaNam – so in.a.flash = bhrama.dazA eva – illusory states also = vivalgati vastutas – bursting into substantiality = tri.bhuvanam – the Triple World =

cira.bandhu:

long a relation

abandhu api

*AB. ... sarvam ity abanbhu api ... ||5|18|cf. jJAna.bandhu fm.7.21

*vlm.63/64 Know Ráma! all created beings, are friendly and useful to you, and there is nobody nor any in the world, wherewith you are not related in some way on your part, (No body is a unit hiMself, but forMs a part of the universal whole).

*va.65. In this illusory world it is a mistake to consider someone out of countless beings as a relative or non.relative. In reality any non.relative in any of the three worlds here is distantly related to you.
*m.65 To look upon people as relatives and otherwise is an error. All in the three words are your relatives since long, due to the millions of births over the acons. They may not be your relatives in this birth.

*sv.61.64 The wise know that 'There is nowhere where I am not' and 'That is not which is not mine': thus they overcome limitation or conditioning.

*m.64 All are your relatives O rAma. Due to the relationships during millions of births, there is no species which is not related to you. m.65 64. It is erroneous to look any one as a friend or foe, among the various orders of created beings in the universe; which in reality may be serviceable to you, however unfriendly they may appear at first.

*jd.65 .vividha.janma=zata.ahita.sambhrame – i various.births=hundreds.unfit.confusion = jagati – i the world = bandhu: .relation = a.bandhur – non.relation = itI kSaNam – so in.a.flash = bhrama.dazA eva – illusory states also = vivalgati vastutas – bursting into substantiality = tri.bhuvanam – the Triple World = cira.bandhu: .long a relation = abandhu api – tho unrelated.

* omitted from VLM.

FM5019

DN5018 LIVING.FREE

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

जागतानाम् परार्थानाम् अदृष्ट.आत्म.तनुस्_तनुः ।<s

Reply all

Reply to author

Forward

0 new messages