fm5091 2.je19..22 The Seed of saMsAra .z122

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Jun 20, 2017, 9:32:34 PM6/20/17

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fm5091 2.je19..22 The Seed of saMsAra .z122

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Oॐm

Inquiry into The Seed of the saMsrti.Convulsion

rAma said—

परम.आकाश-कोश=अद्रि-रूढ-लोक.अन्तर==द्रुमम् ।

parama.AkAza-koza=adri-rUDha-loka.antara==drumam |

तारका-पुष्प-शबलम् देव-असुर-विहंगमम् ॥५।९१।१॥

tArakA-puSpa-zabalam deva-asura-vihaMgamam ||5|91|01||

there's a tree

on a flower-spangled mountain

like the star-spangled sky

in Absolute Space

it's

the tAraka.Tree,

and on its branches

perch

asura.Darklings and deva.Gods

~vlm5.91.1 RAMA said:--I see the stupendous rock (Brahma) filling the infinite vault of vacuum, and bearing the countless worlds as its vast forests, with the starry frame for its flowers and the gods and demigods for its birds and fowls.

*AS. The mountain here is intended to represent the physical world, enveloped by the space which is brahman. It has trees of various communities (lokAntara-druma) etc.
Ø

विद्युन्-मञ्जरित-उपान्त-नील-नीरद-पल्लवम् ।

सर्वर्तुरम्य-चन्द्रार्क-गण-रम्यक-दन्तुरम् ॥५।९१।2||

vidyun-maJjarita-upAnta-nIla-nIrada-pallavam |

sarva.Rtu-ramya-candra-arka-gaNa-ramyaka-danturam ||02||

vidyut-maJjarita-upAnta-nIla-nIrada-pallavam x

lightning-maJjarita-upAnta-nIla-nIrada-pallava

sarva.rtu-ramya-candra-arka-gaNa-ramyaka-danturam –

all.season-ramya-moon-sun-gaNa-ramyaka-dantura.

~vlm.2. The flashing of lightnings are its blooming blossoms, and the azure clouds are the leaves of the forest trees; the seasons and the sun and moon fructify these arbors with good looking fruits.

~vlm.1-5. Sri Rama: O Bhagawan, this mutable world is like a forest full of trees, called universes. These trees are full of varietics of flowers called stars. Many kinds, called gods and asuras, rest on it...

its blossoms

flash like little lightnings,

its leaves

are a green cloud.nest,

where the seasons and the sun and moon make its orchard

fruit

fruitful fruits

#sarvartu sarva-Rtu -m. every season, MW.; "containing all seasons", a year L. ; •-• #parivarta -m. "revolution of all the seasons".

सप्त-अब्धि-वापी-वलितम् सरित्.शत-मनोहरम् । चतुर्.दश-विध-अनन्त-भूत-जात-उपजीवितम् ॥५।९१।३॥

sapta.abdhi-vApI-valitam sarit.zata-manoharam | catur.daza-vidha-ananta-bhUta-jAta-upajIvitam ||03||

sapta.abdhi-vApI-valitam

seven.sea-vApI-valitam

sarit.zata-manoharam x

river.hundred-manohara

caturdaza.vidha-ananta-bhUta-jAta-upajIvitam –

fourteen.fold-boundless-being-born-upajIvita.

~vlm.3. The seven seas are the aqueducts at the foot of this forest, and the flowing rivers are its channels; and the fourteen worlds are so many regions of it, peopled with various kinds of beings.

~m.1-5. .... It is surrounded by deep wells, called seven seas. It is graceful with flowing rivers. It is the support of fourteen worlds (lokas) and all the living species.

जगत्-काननम्_आक्रम्य स्थितायाः कृत-जालकम् । ब्रह्मन्_संसृति-मृद्वी-कालताyA_ वितत-आकृतेः ॥५।९१।4||

jagat-kAnanam Akramya sthitAyA: kRta-jAlakam | brahman saMsRti-mRdvI-kAlatAyA:_ vitata-AkRte: ||04||

jagat-kAnanam x world-forest

Akramya x

sthitAyA: x

kRta-jAlakam x

the brahman.Immensity

saMsRti.Convulsion-mRdvI-kAlatAyA:

vitata-AkRte: xx

~vlm.4. This wilderness of the world, is beset by the wide spreading net of cupidity; which has overspread on the minds of people, as the creeping vine fills the vineyard ground.

~m.1-5. .... This mutable world, 'saMsara' is vast, expansive and full of nodes called aging and death. It is full of sorrows and joys. It is firmly rooted in delusion and is watered by it.

जरा.मरण-पर्वायाः सुख.दुःख-फल.अवलेः । आरूढ-मूलमालायाः मोह-सेक-जल-अञ्जलेः ॥५।९१।5||

jarA.maraNa-parvAyA: sukha.du:kha-phala.avale: | ArUDha-mUlamAlAyA: moha-seka-jala-aJjale: ||05||

jarA-maraNa-parvAyA: from the Aging.Death-branches,

sukha.du:kha-phala=avale: pleasure.sorrow-fruit=plenty

A.rUDha-mUla=mAlAyA: out.growing-root=garlands

moha-seka-jala-aJjale: delusion=sprinkle/shower-water

~vlm.5. Disease and death form the two branches of the arbor of the world (Sansára Mahíruha), yielding plentifully the fruits of our weal and woe; while our ignorance serves to water and nourish this tree to its full growth.

~m.1-5. .... This mutable world, 'saMsara' is vast, expansive and full of nodes called aging and death. It is full of sorrows and joys. It is firmly rooted in delusion and is watered by it.

#val #Aval #Avali: #AvalI a row , range ; a continuous line ; a series ; dynasty , lineage Vikr. BhP. Prab. Hit. &c.

#ruh #rUDha . रूढ p. p. [>ruh रुह्-क्त] Grown, sprung up. . Born, produced; विषय-व्यासंग-रूढात्मना . mounted, risen; lifted up, imposed on, laden (see -paricchada); … produced-from (comp.); conventional, popular (not yaugika and said of words which have a meaning not directly connected with their etymology); y2008001 jd#rUDha. perfected, ripened, e.g. yogino rUDha-yogA: || S.Bh.3.21.13

किम् बीजम्_अथ बीजस्य तस्य किम् बीजम्_उच्यते । अथ तस्य_अपि किम् बीजम् तस्य_अपि किम् भवेत् ॥५।९१।६॥

kim bIjam_atha bIjasya tasya kim bIjam_ucyate | atha tasya_api kim bIjam tasya_api kim bhavet ||06

what is the seed of the seed

what do you call the seed of that

then of that too what is the seed,

& that too, what would it become

~vlm.6. Now tell me, sir, what is seed that produced this tree, and what is the seed of that seed also. Thus tell me what is the original seed of the production of the mundane tree.

~m.6-7 What is the seed of this? What is the seed of that seed? What is the seed of that seed of that seed? O, best of orators, enlighten me on this for the sake of increase of my knowledge.

sarvam_etat_samAsena punar_bodha-vivRddhaye |

siddhaye jJAna.sArasya vada me vadatAm.vara ||07||

sarvam_etat_samAsena punar_bodha-vivRddhaye |

siddhaye jJAna.sArasya vada me vadatAm.vara ||07||

sarvam_etat

all this

samAsena

altogether

punar

again

bodha-vivRddhaye siddhaye

for the growth unto empowerment of Realization

jJAna.sArasya vada me

speak to me of the essence of jJAna.Wisdom,

vadatAm.vara

Master Orator!

~vlm.7. Explain to me all this in short, for the edification of my understanding; and also for my acquirement of the true knowledge with which you are best acquainted.

vasiSTha said—

अन्तर्लीनघनारम्भशुभाशुभमहाङ्कुरम् ।

antar.lIna-ghana-Arambha-zubha.azubha-mahA.aGkuram |

संसृतिव्रततेर्बीजं शरीरं viद्धि राघव ॥५।९१।८॥

saMsRti-vratater_bIjam zarIram viddhi rAghava ||08||

antar.lIna-ghana-Arambha-zubha.azubha-mahA.aGkuram

the antar.lIna-ghana-Arambha-good.bad-great.vine

saMsRti-vratate:

of Creation spreading like a vine

bIjam zarIram viddhi

know this seed as the body,

rAghava

rAghava.

~vwv.535/8. RAma! Know the body as the seed of the creeper of trandmigratory existence, with numerous sprouts concealed within in the form of intense effort and good fortune and misfortune.

~vlm.8. Vasishtha answered:--Know Ráma! the corporeal body to be the seed or cause of this arbour of the world. This seed is the desire which is concealed in the heart of the body, and shoots forth luxuriantly, in the sprouts of good and bad acts and deeds.

~m.8-9 O Rama, this body is the seed of this creeper of 'saMsara'. It conceals in itself the sprout of grand, splendid good and bad initiatives and initiations.

शाखा.प्रतान-गहना फल-पल्लव-शालिनी । तेनेयं भवति स्फीता शरदीव वसुन्धरा ॥५।९१।९॥

zAkhA.pratAna-gahanA phala-pallava=zAlinI | tena_iyam bhavati sphItA zaradi_iva vasun.dharA ||09||

its trunk is a thicket of shoots and fruit-bearing branches

and so it abounds like the Earth in the richness of autumn

~vlm. ... and it thrives as thickly and fastly, as the paddy fields flourish in autumn.

~AS: The vine of Sam.sara has a body as its seed (in 8) and here the growth of this vine is described by producing numerous dense branches, with fruit and blossoms. By all this, it becomes full like fields in fall.
*jd. - zAkhA.pratAna-gahanA trunk.shoot-thicket phala-pallava-zAlinI fruit-bearing branches tena_iyam bhavati sphItA thereby it becomes abundant zaradi_iva vasundharA like the richness of the Earth in autumn.

भावाभाव-दशाकोशं दुःख-रत्न.समुद्गकम् ।

bhAva.abhAva-dazA=kozam du:kha-ratna.sam.udgakam |

बीजम्_अस्य शरीरस्य चित्तमासावशानुगम् ॥५।९१।१०॥

bIjam_asya zarIrasya cittam_AzÂvaza-anugam ||10||

bhAva.abhAva-dazA=kozam x

du:kha.ratna-sam.udgakam

Misery'e jewel.case

bIjam_asya zarIrasya

the seed of this body

cittam

Affective mind

AzÂvaza-anugam

follower of hopeful likes and hates

* AzÂvaza – Fuzzy Â AzA-vaza / AzA-avaza

~AB. ... AzAyA: vasam ...

~vlm.10. The mind which is the seed of the body, is subject to and slave of all its desires. Its treasure house consists of alternate plenty and poverty, and its casket contains the gems of pleasure and pain.

~vwv.536 The mind, following (or obedient to) the influence of desires, is the seed of this body and it is a casket of gems in the form of sorrows and a store of states of existence and non-existence.

~m.10-13 . The seed of this body is 'chitta', the fundamental, basic mental cousciousness.This chitta, the mind is a repository of becomings and nonbecomings. It is a chestfull of pearls called sorrows...

चित्तादिदमुदेत्युच्चैः सदसच्चाङ्गजालकम् ।

तथा चैतत्स्वयं स्वप्नसंभ्रमेष्वनुभूयते ॥५।९१।११॥

cittAd_idam_udety_uccai: sad_asac_ca_aGga.jAlakam |

tathA ca_etat_svayam svapna-sambhrameSv_anubhUyate ||11||

cittAd_idam_udety_uccai: sad_asac_ca_aGga.jAlakam |

tathA ca_etat_svayam svapna-sambhrameSv_anubhUyate ||11||

cittAt_idam_udeti uccai: - from Affective mind it rises high

sad_asac_ca – real & unreal

limb-machine - aGga.jAlakam

tathA ca_

and thus

etat_svayam

this itself

svapna-sambhrameSu_anubhUyate

is experienced in delusive dreams

~vlm.11. It is the mind which spreads this net-work of reality and unreality; as it stretches the fretwork of truth and falsehood in dreams and visions.

~m. From this mind arise/emerge all existences and nonexistences. And it experiences all these as if in a dream

यथा गन्धर्व-संकल्पात्पुरमेवं हि चेतसः ।

yathA gandharva-samkalpAt puram evam hi cetasa: |

स.वात.आयनम् आकार.भासुरम् जायते वपुः ॥१२॥

sa-vAta.Ayanam AkAra-bhAsuram jAyate vapu: ||12||

for

like a conceptual city of gandharva.Choristers

such is a journey on the wind of cetas.Affectivity

the embodiment gives form to radiance

~m.10-13 .... Just like a 'gandharva city' which is imagined by mind, this body is also conceived/willed by mind.

~vlm.12. As the dying man sees in his imagination, the messengers of death appearing before him; so doth the mind, present the figure of the unreal body as a reality.

यद् इदं किंचिद् आभोगि जागतं दृश्यतां गतम् ।

रूपं तच् चेतसः स्फारं घटादित्वं मृदो यथा ॥५।९१।१३॥

yad idam kiMcid_Abhogi jAgatam dRzyatAm gatam | rUpam tac_cetasa: sphAram ghaTa.Aditvam mRdo yathA ||13||

yad idam kiMcid Abhogi jAgatam

whatever this worldly enjoyment

dRzyatAm gatam

having come to perception

rUpam tat-cetasa: sphAram

is an extending of form as That-awareness;

ghaTa-Aditvam mRdo yathA

just as pots and the like are merely mud.

~vlm.13. All these forms and figures, which appear to our view in these worlds, are the formations of the mind, as the pots and toys are the works of clay. (The mind being the same with Brahma; is the formal cause of all existences).

~vwv.537/13. Whatever here with extent, belonging to the world, has fallen into objecthood (i.e. has become an object of sense-perception), that is the expanded form of the mind, as the nature of a pot and the like is that of clay.

~sv.13 Whatever is seen here as the world is but the expansion of the mind, even as pots are transformations of clay.

~m. Just like pots which belong to mud, this world form, which is unreal and phenomenon based, belongs to 'citta', the mind consciousness.

whatever worldly enjoyment

comes to perception, it is just

the projection of That as the

awareness of form; just as pots

and bowls are projections of mud.

द्वे बीजे चित्त-वृक्षस्य वृत्ति-व्रतति-धारिणः ।

एकं प्राण-परिस्पन्दो द्वितीयं दृढ-भावना ॥५।९१।१४॥

द्वे बीजे चित्त-वृक्षस्य वृत्ति-व्रतति-धारिणः ।

एकं प्राण-परिस्पन्दो द्वितीयं दृढ-भावना ॥५।९१।१४॥

dve bIje citta-vRkSasya vRtti-vratati-dhAriNa: |

ekam prANa-parispando dvitIyam dRDha-bhAvanA ||14||

dve bIje citta-vRkSasya

there are two seeds of the citta Tree

vRtti-vratati-dhAriNa:

ekam prANa-parispanda:

one is the proliferation of the prANa.s

dvitIyam dRDha-bhAvanA

the second is firm conviction/vAsanAs

< … dRDhA bhAvanA vAsanA …

~vlm.14. There are two kinds of seeds again which give rise to the arbor of the mind, which is entwined by the creepers of its faculties; one kind of these is the breathing of the vital breath, and the other is thinking or the train of its thoughts. (The text has the words [~ verify]dridka-bhávana or the certainty of the knowledge of its reality).

~sv.14 There are two seeds for the tree known as the mind which carries within it innumerable notions and ideas: first, movement of prana (life-force) and second, obstinate fancy.

~vwv.538 There are two seeds of the tree that is the mind, bearing creepers that are (mental) dispositions (or functions). One is the movement of Prana (or vital air or vital energy) and the other is intense contemplation (of a sense-object which leaves a strong mental impression or vAsanA).

यदा प्रस्पन्दते प्राणः नाडी-संस्पर्शन-उद्यतः ।

तदा संवेदनम्_अयम् चित्तम्_आशु प्रजायते ॥५।९१।१५॥

yadA praspandate prANa: nADI-saMsparzana-udyata: |

tadA saMvedanam_ayam cittam_Azu prajAyate ||15||

yadA praspandate prANa:

when the prANa emergent as vibration

nADI-saMsparzana-udyata:

is NAdî-contact=entered

tadA saMvedanam ayam

then this perception/cognition

cittam Azu prajAyate

quickly gives-rise=to the citta Affective mind.

#spand -> #praspand A1. -स्पन्दते (ep. also P. °ति), to quiver, throb, palpitate &c.

#spRz -> #saMspRz -> #saMsparzana saMsparzana -adj. touching mbh.; -n. contact, mixture with (instr. gen, or comp.) mbh. &c.

#vid -> #saMvid -> #saMvedana -n. -saMvedanA संवेदनम् ना together.knowing Co.gnition, Analytical Perception, Comprehension; "... 'thinking' ... [but] much more than mere thinking. Cognition, comprehension, feeling, experience and knowledge are also implied by 'saMvedanam'." SV. • Sensation, feeling, experiencing, suffering; दुःखसंवेदनायैव रामे चैतन्यमर्पितम् U.1.48.• the act of perceiving or feeling, [exercising saMvit Awareness], perception, sensation; making known, information. #saMvedanIya -adj. to be perceived or felt nyAyas. • #saMvedita -adj. (fr. Caus.) made known, informed, instructed. • #saMvedya -adj. to be known or understood or learnt; intelligible; to be communicated to (tasmin); -tA f. intelligibility; -tva n.; sensation nyAyas

~vlm.15. When the vital air vibrates through the lungs and arteries, the mind then has the conciousness of its existence.

~m.15-20. When prana starts vibrating in its attempt to flow through the centers, then mind emerges with all its sensations, feelings and griefs....

यदा न स्पन्दते प्राणः शिरा-सरणि-कोटरे ।

अ.संवित्ति-वशात्_तेन चित्तम्_अन्तर्_न जायते ॥५।९१।१६॥

yadA na spandate prANa: zirA-saraNi-koTare |

a.saMvitti-vazAt_tena cittam_antar_na jAyate ||16||

yadA na spandate prANa: When the prANa does not vibrate

zirA-saraNi=koTare in the head-channel-hollow

a.saMvitti-vazAt_tena because of non.saMvitti-Cognition

cittam_antar_na jAyate the citta is not born within

~m.15-20.... When prana starts vibrating in its attempt to flow through the centers, then mind emerges with all its sensations, feelings and griefs. …

~vlm.16. When the vital breath ceases to circulate through the lungs and wind pipes, there ensues the insensibility of the mind and the circulation of the heart-blood is put to a stop.

~AB. zirAsaraNayo dvAsaptati-sahasra-nADI-mArgAs teSam koTare chidre | asaMvittir bAhya-saMvedana-saMskAra^anudbodhas tad-vazAt ||

प्राण-स्पन्दनम्_एव_इदम् चित्त-द्वारेण दृश्यते ।

जगन्.नाम-आगतम् व्योम्नि नीलत्व.आदि-ववदीदृशम् ॥५।९१।१७॥

prANa-spandanam_eva_idam citta-dvAreNa dRzyate | jagan.nAma-Agatam vyomni nIlatva.Adi-vavadIdRzam ||17||

prANa-spandanam eva idam

this is only the vibration of prANa

citta-dvAreNa dRzyate

It is perceived/understood by the citta-doorway

jagan-nAma-Agatam vyomni

taking the name "Jagat World", in the Sky

nIlatva-Adi-vadI-dRzam

like speaking of "blueness &c"

~vlm.17. It is by means of the vibrations of breath and the action of the heart, that the mind perceives the existence of the world which is as false as the appearance of the blue sky, in the empty space of vacuum.

~m.15-20. When prana starts vibrating in its attempt to flow through the centers, then mind emerges with all its sensations, feelings and griefs. If it does not try to flow thro 'the nerves, then there is no mind since there are no inputs from external phenomena. This movement of prana is perceived through the medium of mind and this perception is called as world

प्राण.स्पन्दन-सुप्ता च तत्.शान्तिः शान्तिः उच्यते ।

प्राण-संस्पन्दनात्_संवित्_याति वीटा_इव चोदिता ॥५।९१।१८॥

प्राण.स्पन्दन-सुप्ता च तत्.शान्तिः शान्तिः उच्यते ।

प्राण-संस्पन्दनात्_संवित्_याति वीटा_इव चोदिता ॥५।९१।१८॥

prANa.spandana-suptA ca tat.zAnti: zAnti: ucyate |

prANa-saMspandanAt_saMvit_yAti vITA_iva coditA ||18||

prANa-spandana.suptA ca

and the inactive/sleeping vibration of prANa

tat zAnti: zAntir ucyate that peace is known as peace

prANa-saMspandanAt after the co-vibration of prANa

saMvid yAti becomes saMvid Cognition

vITA iva coditA like a ball being paddled.

#cud -> #codita caused to move quickly; impelled, incited; carried on (a business); directed, ordered; informed, apprised; inquired after; enjoined... #coditatvam the being enjoined Jaim. vi, 1, 9 ~ ca udita.

~vlm.18. But when these vibrations and actions fail to rouse the sleeping mind, it is then said to enjoy its peace and quiet; otherwise they merely move the body and mind, as the wires move the dolls in the puppet show.

~m.15-20 ... The peace and quiet that occurs when the movement of prana subsides, is called peace. However when the movement is restored, mental movements return like a ball that jumps back from ground. …

~AB. … | vItA kanduka: | coditA kara^abhihatA ||

संवित्_स्फुरति देहेषु प्राण-स्पन्द-प्रबोधिता ।

चक्रावर्तैः_अङ्गणेषु वीटा_इव करताडिता ॥५।९१।१९॥

saMvit_sphurati deheSu prANa-spanda-prabodhitA |

cakra-Avartai:_aGgaNeSu vITA_iva karatADitA ||19||

saMvit_sphurati deheSu prANa-spanda-prabodhitA |

cakra-Avartai:_aGgaNeSu vITA_iva karatADitA ||19||

saMvit_sphurati deheSu prANa-spanda-prabodhitA |

cakrAvartai:_aGgaNeSu vITA_iva

kara-tADitA

(suggestive of #taDit)

hand-stricken

~vlm.19. When the body has its sensibility, caused by the breathing of the vital air, it begins to move about like a doll dancing in its giddy circle in the Court yard, by artifice of the puppet player.

~m.15-20 ...However when the movement is restored, mental movements return like a ball that jumps back from ground. The perceptions and sensations that are generated spring around in body, like a ball which moves around in the field when struck by a stick. In fact consciousness exists everywhere. However it gets activated when stirred by prana. It is like smell/fragrance, which is subtle, spreads on being touched and borne by breeze.

सती सर्वगता संवित्प्राणस्पन्देन बोध्यते ।

सूक्ष्मात्सूक्ष्मतराकारा गन्धलेखेव वायुना ॥५।९१।२०॥

satI sarva.gatA saMvit_prANa.spandena bodhyate | sUkSmAt_sUkSmatara-AkArA gandha-lekhA_iva vAyunA ||20||

satI sarva.gatA saMvit_prANaspandena bodhyate

sUkSmAt_sUkSmatara-AkArA gandha-lekheva vAyunA

~vlm.20. The vibrations of breath awaken also our self-consciousness, which is minuter than the minutest atom; and yet all pervasive in its nature, as the fragrance of flowers, which is blown afar in the air by the breath of the wind.

~m.15-20. ... The perceptions and sensations that are generated spring around in body, like a ball which moves around in the field when struck by a stick. In fact consciousness exists everywhere. However it gets activated when stirred by prana. It is like smell/fragrance, which is subtle, spreads on being touched and borne by breeze.

संवित्संरोधने श्रेयः परम विद्धि राघव ।

saMvit_sam.rodhane zreya: parama viddhi rAghava |

कारणाक्रमणं यत्र क्षोभस्तत्र न विद्यते ॥५।९१।२१॥

kAraNAkramaNam yatra kSobhas_tatra na vidyate ||21||

saMvit_sam.rodhane zreya: parama viddhi rAghava

kAraNAkramaNam yatra kSobhas_tatra na vidyate

~vlm.21. It is of great good, O Ráma! to confine one's consciousness in one's self, (as it is to shut the fragrance of the ffower in its seed vessel;and it is effected by stopping the breathing by-means of the practice of pránáyámá or suppression of breath; as the diffusion of odours is prevented by shutting out the current air).

संवित्समुदितैवाशु याति संवेद्यमादरात् ।

संवेदनादनन्तानि ततो दुःखानि चेतसः ॥५।९१।२२॥

saMvit_sam.uditA_eva_Azu yAti saMvedyam_AdarAt |

saMvedanAd_anantAni tato du:khAni cetasa: ||22||

saMvit_sam.uditA_eva_Azu yAti saMvedyam_AdarAt |

saMvedanAd_anantAni tato du:khAni cetasa: ||22||

saMvit_sam.uditA_eva_Azu

yAti saMvedyam

AdarAt

saMvedanAd_anantAni

tato

du:khAni cetasa:

ills of Affective Awareness

#saMvit -> saMvedya -> saMvedana

~vlm.22. By restraining our self-conciousness we in ourselves succeed to refrain from our conciousness of all other things because the knowledge of endless objects (particulars), is attended with infinite trouble to the mind. (All knowledge is the vexation

of the spirit. Solomon's Proverbs).

~m. Where pranic movement occurs there sensations emerge. Sensations cause sorrows. When this internal awareness (of external phenomena) cease, then whatever is to be gained is gained, which is that perfect state. Thus if you do not promote the increase of pranic movements driven by vAsanAs, then there will be no rebirth. O Rama, know that increase of sentient knowledge and movements is mind, 'chitta'. This world is spread with such calamitous movements of 'chitta'...

संसुप्त.आन्तर.बोधाय संवित् संतिष्ठते यदा ।

लब्धम् भवति लब्धव्यम् तदा तद् अमलम् पदम् ॥५।९१।२३॥

saMsupta-Antara.bodhAya saMvit_saMtiSThate yadA |

labdham bhavati labdhavyam tadA tad_amalam padam ||23||

saMsupta-Antara.bodhAya

the inner realization of Deep Sleep

saMvit saMtiSThate

when

labdham bhavati

it becomes got

labdhavyam

gettable

then

tad_amalam padam

is That immaculate state

~vlm.23. When the mind comes to understand itself, after it is roused from its dormancy of self-forgetfulness, (by being addicted to the thoughts of external objects); it gains what is known to be the best of gains, and the purest and the holiest state of life.

~m. When this internal awareness (of external phenomena) cease, then whatever is to be gained is gained, which is that perfect state.

when the Awareness has got established

in realization of the Deep.Sleep state

then

what remains to be got

That immaculate state.

तस्मात्प्राणपरिस्पन्दैर्वासनाचोदनैस्तथा ।

नोचेत्संविदमुच्छूनां करोषि तदजो भवान् ॥५।९१।२४॥

tasmAt_prANa-pari.spandair_vAsanÂcodanais_tathA |

no cet_saMvidam_ucchUnAm karoSi tad_ajo_ bhavAn ||24||

tasmAt_prANa-pari.spandair_vAsanÂcodanais_tathA |

no cet_saMvidam_ucchUnAm karoSi tad_ajo_ bhavAn ||24||

tasmAt

prANa-pari.spandai:

vAsanÂcodanais

thus

na.u cet_saMvidam_ucchUnAm karoSi

tad_ajo_

bhavAn

~vlm.24. If with the vacillation of your vital breaths, and the fluctuation of your wishes, you do not disturb the even tenor of your consciousness, like the giddy part of mankind, then you are likened to the great Brahma himself: (who lives and does what

be likes, without any disturbance of his inward intuition).

चुद् #cud -> #codana‑ चोदन impelling , invitation , direction , rule , precept, Mn. I , &c

संविदुच्छूनतां चित्तं विद्धि तेनेदमाततम् ।

saMvid_ucchUnatAm cittam viddhi tena_idam_Atatam |

अनर्थजालमालूनविशीर्णजनजीवकम् ॥५।९१।२५॥

an.artha-jAlam_AlUna-vizIrNa-jana-jIvakam ||25||

saMvid_ucchUnatAm x

cittam viddhi x

tena x

idam_Atatam x

an.artha-jAlam x

AlUna-vizIrNa-jana-jIvakam xx

~vlm.25. The mind without its self-consciousness or conscience, is a barren waste; and the life of man with its knowledge of truth, is as a mazy path, beset with traps and snares of errors and dangers.

~m.21-27... O Rama, know that increase of sentient knowledge and movements is mind, 'chitta'. This world is spread with such calamitous movements of 'chitta'. O Rama, yogis restrain these pranic movements through yogic methods of meditation etc. It is said that this leads to attitude of equality and causes greatest happiness.

योगिनzciत्त.शान्त्यrtham कुर्वन्ति प्राण-रोधनम् ।

प्राणायामैs_taथा ध्यानैः प्रयोगैr_yuक्ति-कल्पितैः ॥५।९१।२६॥

yoginaz_citta.zAnty-artham kurvanti prANa-rodhanam | prANAyAmais_tathA dhyAnai: prayogair_yukti-kalpitai: ||26||

yoginaz

the yogI.s

citta.zAnty-artham

in.order-to calm the affective mind

kurvanti prANa-rodhanam create restraint of prANa -

prANAyAmai:_tathA dhyAnai:

as with the prANa.s thus with meditative thought

prayogai:

yukti-kalpitai:

~vlm.26. The meditative Yogi is practised to the suppression of his breath for the peace of his mind, and conducts his pránayáma or restraint of resperation, and his dhyana or intense meditation, according to the directions of his spiritual guide and the

precepts of the sástras.

~m.21-27. ... O Rama, yogis restrain these pranic movements through yogic methods of meditation etc. It is said that this leads to attitude of equality and causes greatest happiness.

चित्त-उपशान्ति=फल.दम् परमम् साम्य-कारणम् ।

सुभगम् संविदः स्वास्थम् प्राण-संरोधनम् विदुः ॥५।९१।२७॥

citta-upazAnti=phala.dam paramam saMya-kAraNam | subhagam saMvida: svAstham prANa-sam.rodhanam vidu: ||27||

citta-upazAnti=phala.dam

paramam saMya-kAraNam x

subhagam saMvida: svAstham x

prANa-sam.rodhanam vidu:

samrodhana

~vlm.27. Restraint of breath is accompanied by the peace of mind, causing the evenness of its temperament; and it is attended with health and prosperity and capacity of cogitation to its practiser.

~m.21-27. O Rama, to restrain prana is very good. It yields the highest fruit. Know that where prana is restrained there will be no turbulence or confusion. Where pranic movement occurs there sensations emerge. Sensations cause sorrows. When this internal awareness (of external phenomena) cease, then whatever is to be gained is gained, which is that perfect state. Thus if you do not promote the increase of pranic movements driven by vAsanAs, then there will be no rebirth. O Rama, know that increase of sentient knowledge and movements is mind, 'chitta'. This world is spread with such calamitous movements of 'chitta'. O Rama, yogis restrain these pranic movements through yogic methods of meditation etc. It is said that this leads to attitude of equality and causes greatest happiness.

~vwv.541 Restraining (or stopping) prANa prANa (or the vital air) is regarded as producing the fruit of mental calmness, the principal cause of equability, agreeable (or blessed) and the sound state of consciousness.

ज्ञान-विद्भिः प्रकटिताम् अनुभूतां च राघव ।

jJAna.vidbhi: prakaTitAm_anu.bhUtAm ca rAghava |

चित्तस्योत्पत्तिम् अपरां वासना-जीवितां शृणु ॥५।९१।२८॥

cittasya_ut.pattim aparAm vAsanÂjIvitAm zRNu ||28||

jJAna.vidbhi: prakaTitAm - by Wisdom.Knowers made evident

anubhUtAm ca - and experienced,

rAghava,

cittasya - from the affective Mind

utpattim - the utpatti Outfall

aparAm vAsanA-jIvitAm zRNu - hear of another vAsanA Enlivening.

~vlm.28. Learn Ráma, another cause of the activity of the mind, which is considered by the wise as the source of its perpetual restlessness; and this is its restless and insatiable concupiscence.

~m.28-35. O Rama, I shall now tell you of another way by which mind is generated. This is the experienced even by Jnanis. This is sustained by vAsanAs.

#prakaTa . (according to Pa1n2. 5-2 , 29 fr. प्र + affix कट ; but prob. Prakrit #prakRta प्र-कृत cf. अव-क्° , उत्-क्° , नि-क्° , वि-क्° , सं-क्°) , evident , clear , manifest , open , plain , public Su1ryas. Ka1v. Katha1s. (प्रकट: सो ऽस्तु , "let him show himself") Pur. &c #prakaTita . manifested , unfolded , proclaimed , public , evident , clear Ka1v. Pur.

दृढ-भावनया त्यक्त=पूर्वापर-विचारणम् ।

यदादानं पदार्थस्य वासना सा प्रकीर्तिता ॥५।९१।

dRDha-bhAvanayA tyakta=pUrvApara-vicAraNam |

yadAdAnam padArthasya vAsanA sA prakIrtitA ||29||

dRDha-bhAvanayA

with firm bhAvanA.Feeling/Affecting

tyakta=pUrvApara-vicAraNam

yadAdAnam padArthasya

vAsanA sA prakIrtitA

~vwv.486 &~vwv.542 That is called desire (or mental impression) which is the seizing of an object abandoning prior and subsequent considerations with a firm conception (or recollection, bhAvanA #BhAvanA Feeling).

~vlm5.91.29. Now this concupiscence is defined as the fixed desire of the mind, for the possession of something, without consideration of its prior and ultimate conditions, (i.e. Whether it is worth having or not, and whether its gain will be productive of the iesired object in view).

~m.5.91.29 . This is sustained by vAsanAs. Abandoning all pros and cons, if material objects are accepted in firm faith (in them that they are what they appear), such an acceptance is called vAsanA.

#pUrvApara

भावितस्तीव्र-संवेगाद् आत्मना यत्तद् एव स ।

भवत्य् आशु महाबाहो विगतेतर-संस्मृतिः ॥५।९१।३०॥

भावितस् तीव्र-संवेगाद् आत्मना यत्तद् एव स ।

भवत्य् आशु महाबाहो विगतेतर-संस्मृतिः ॥५।९१।३०॥

bhAvitas_tIvra-sam.vegAd_AtmanA yat_tad_eva sa |

bhavaty_Azu mahAbAho vigata-itara-saMsmRti: ||30||

bhAvita:

one who has felt

tIvra-sam.vegAt

thru fierce intensity

AtmanA yat tad eva sa

bhavati Azu

mahAbAho

Master Archer,

vigata-itara-saMsmRti:

~vwv.543 RAma! What was cherished (or thought of ) by one's mind with intense vehemence, that alone does he become quickly, devoid of other recollections.

~vlm.30. It is the intensity of one's thought of getting something that produces it before him; in utter disregard of the other objects of its remembrance. (The gloss gives a mystic sense of this passage; that reminiscence which is the cause of the reproduction of prior impression is upset by the intensity of the present thought in the mind).

~m.28-35. When something is conceived with great seriousness, haste and excitement, the Self immediately becomes that, leaving aside all other ideas. When a person is beset with vAsanAs, whatever that vAsanA perceives, he will perceive that only.

~AB. bhAvita: tIvra-sam.vegAt AtmanA yat tad eva sa bhavati Azu mahAbAho vigata-itara-saMsmRti: ... ||

तादृग्-रूपः स पुरुषो वासना-विवशी.कृतः ।

यत् पश्यति तद्_एतत्_तत् सद्-वस्त्व्-इति विमुह्यति ॥५।९१।

तादृग्-रूपः स पुरुषो वासना-विवशी.कृतः ।

यत् पश्यति तद्_एतत्_तत् सद्-वस्त्व्-इति विमुह्यति ॥५।९१।

tAdRg-rUpa: sa puruSo vAsanA-vivazI.kRta: |

yat pazyati tad_etat_tat sad-vastv-iti vimuhyati ||31||

tAdRg-rUpa: sa puruSa: vAsanA-vivazI.kRta:

yat pazyati tad_etat_tat sad-vastv-iti vimuhyati

~vwv.544 Whatever that person of such nature, brought under the control of desires (or mental impressions) perceives, he is bewildered in this manner: "This here is that real thing." [the substantiality of That as Suchness].

~vlm.31. The man being infatuated by his present desire, believes himself as it depicts him to be; and takes his present form for real, by his forgetfulness of the past and absent reality. (The present unreal appears as real, and the past reality passes away as an unreality, as in the case of prince Lava's believing himself a chandala during his dream, and so it is with us to take ourselves as we think us to be).

~m.28-35. O Rama, I shall now tell you of another way by which mind is generated. This is the experienced even by Jnanis. This is sustained by vAsanAs. Abandoning all pros and cons, if material objects are accepted in firm faith (in them that they are what they appear), such an acceptance is called vAsanA. When something is conceived with great seriousness, haste and excitement, the Self immediately becomes that, leaving aside all other ideas. When a person is beset with vAsanAs, whatever that vAsanA perceives, he will perceive that only.

वासनावेगव्ऐवश्यात्स्वरूपम् प्रजहाति तत् ।

भ्रान्तम् पश्यति दुर्द्Rष्टि: सर्वम् मदवशादिव ॥३२॥

vAsanÂvega-vaivazyAt svarUpam pra.jahAti tat |

bhrAntam pazyati dur.dRSTi: sarvam mada.vazAd_iva ||32||

vAsanÂvega-vaivazyAt svarUpam pra.jahAti tat |

bhrAntam pazyati dur.dRSTi: sarvam mada.vazAd_iva ||32||

vAsanAvega-vaivazyAt

svarUpam prajahAti tat

bhrAntam pazyati dur.dRSTi:

sarvam mada.vazAd_iva

~vwv.545 He forsakes his real nature on account of subjection to the force of desires. Then that person of wrong perception sees everything confusedly, as if under the influence of intoxication.

~vlm.32. It is the current of our desire, that carries us away from the reality; as the drunkard sees everything whirling about him in his intoxication.

~m.28-35.... When a person is beset with vAsanAs, whatever that vAsanA perceives, he will perceive that only. Then in that ecstasy and excitement a being abandons his real form and nature. He perceives the entire world like a person who is drunk. He will then be full of mental worries. Such non holistic and partial perception, which attributes Self status to something that is non-Self is called 'mind'. Know this. Thus mind emerges due to vAsanAs and firm faith in matter. This is the cause of birth and death.

अ-संयग्.ज्ञान=वान् एव भवत्य् आधि-परि.प्लुत: ।

a-saMyag.jJAna=vAn eva bhavati_ Adhi-pari.pluta: |

अन्तस्थया वासनया विषेणेव वशी.कृत: ॥३३॥

antasthayA vAsanayA viSeNa_iva vazI.kRta: ||33||

a-saMyag.jJAna=vAn eva

somebody quite without Whole Wisdom

bhavati

becomes

Adhi-paripluta:

overflowing with anxiety

antasthayA vAsanayA

thru an infective vAsanA

viSeNa_iva vazI.kRta:

enforced as by poison

~vlm.33. Men of imperfect knowledge, are led to like errors by their desires, as a man is driven to madness by the impulse of passions.

~m.32-35. When something is conceived with great seriousness, haste and excitement, the Self immediately becomes that, leaving aside all other ideas. When a person is beset with vAsanAs, whatever that vAsanA perceives, he will perceive that only. Then in that ecstasy and excitement a being abandons his real form and nature. He perceives the entire world like a person who is drunk. He will then be full of mental worries. Such non holistic and partial perception, which attributes Self status to something that is non-Self is called 'mind'. Know this. Thus mind emerges due to vAsanAs and firm faith in matter. This is the cause of birth and death.

असंयग्दर्शनम् यस्मादनात्मन्यात्मभावनम् ।

यदवस्तुनि वस्तुत्वम् तच्चित्तम् विद्धि राघव ॥३४॥

a-saMyag.darzanam yasmAd_anAtmany_Atma-bhAvanam |

yad_avastuni vastutvam tac_cittam viddhi rAghava ||34||

a-saMyag.darzanam yasmAd_anAtmany_Atma-bhAvanam |

yad_avastuni vastutvam tac_cittam viddhi rAghava ||34||

a-saMyag.darzanam

without composite

Non-holistic perception is that –

yasmAd_an-Atmani

wherefrom, in the non-Self,

Atma-bhAvanam

there is Self-Feeling the Self in the non-Self

yad avastuni

what is, in insubstantiality,

vastutvam

full substantiality

tac cittam viddhi rAghava

Know that as affective chitta, rAghava.

~vlm.34. Such is the nature of the mind, that it leads to the imperfect knowledge of things, so as to view the unreal as real, and the unspiritual as spiritual.

~m.32-35. ... Then in that ecstasy and excitement a being abandons his real form and nature. He perceives the entire world like a person who is drunk. He will then be full of mental worries. Such non holistic and partial perception, which attributes Self status to something that is non-Self is called 'mind'. Know this. Thus mind emerges due to vAsanAs and firm faith in matter. This is the cause of birth and death.

*jd. - a-saMyag.darzanam without composite Non-holistic perception is that – yasmAd_an-Atmani wherefrom, in the non-Self, Atma-bhAvanam there is Self-Feeling the Self in the non-Self yad avastuni what is, in insubstantiality, vastutvam full substantiality tac cittam viddhi rAghava Know that as affective chitta, rAghava.

असंयग्दर्शनम् यस्मादनात्मन्यात्मभावनम् ।

यदवस्तुनि वस्तुत्वम् तच्चित्तम् विद्धि राघव ॥३४॥

asaMyag.darzanam yasmAd_anAtmany_Atma-bhAvanam |

yad_avastuni vastutvam tac_cittam viddhi rAghava ||34||

asaMyag.darzanam yasmAd_anAtmany_Atma-bhAvanam |

yad_avastuni vastutvam tac_cittam viddhi rAghava ||34||

a-saMyag.darzanam

without composite

Non-holistic perception is that

yasmAd_an-Atmani

wherefrom, in the non-Self,

Atma-bhAvanam

there is Self-Feeling

the Self in the non-Self

yad avastuni

what is, in insubstantiality,

vastutvam

full substantiality

tac cittam viddhi rAghava

Know that as affective citta, rAghava.

~m.32-35. ... . Such non holistic and partial perception, which attributes Self status to something that is non-Self is called 'mind'. Know this. Thus mind emerges due to vAsanAs and firm faith in matter. This is the cause of birth and death.

~vlm.34. Such is the nature of the mind, that it leads to the imperfect knowledge of things, so as to view the unreal as real, and the unspiritual as spiritual.

दृढ-अभ्यास-पदार्थ-एक-वासनात्_अति.चञ्चलम् ।

चित्तम् संजायते जन्म-जरा-मरण-कारणम् ॥५।९१।35||

दृढ-अभ्यास-पदार्थ-एक-वासनात्_अति.चञ्चलम् ।

चित्तम् संजायते जन्म-जरा-मरण-कारणम् ॥५।९१।35||

dRDha-abhyAsa-padArtha-eka-vAsanAt_ati.caJcalam |

cittam samjAyate janma-jarA-maraNa-kAraNam ||35||

dRDha.abhyAsa-padArtha=eka-vAsanAt

from constant.practice of a particular acquired vAsanA,

ati-caJcalam

the hyperactive

cittam sam.jAyate

citta Affection arises

janma-jarA-maraNa-kAraNam

as the cause of birth, age, and death.

~vwv.546 The mind, extremely fickle on account of the desire for the particular onject of intense and repeated practice, becomes the cause of birth, infirmity and death.

~vlm.35. It is the eager expectation of getting a thing, which is fixed and rooted in the heart, that impels the restless mind to seek its desired object, in repeated births and transmigrations.

~?? Know this. Thus mind emerges due to vAsanAs and firm faith in matter. This is the cause of birth and death.

~m.32-35. .... Know this. Thus mind emerges due to vAsanAs and firm faith in matter. This is the cause of birth and death.

यदा न वास्यते किंचिद्*धेय.उपादेय-रूपि यत् ।

yadA na vAsyate kiMcid*dheya.upAdeya-rUpi yat |

स्थीयते सकलम् त्यक्त्वा तदा चित्तम् न जायते ॥३६॥

sthIyate sakalam tyaktvA tadA cittam na jAyate ||36||

when you are not addicted to the form of pro&con

entirely abandoned

chitta.Affection does not arise

~vwv.547 When anything in the form of what is fit to be left or taken is not infused and it remains having abandoned all, then the mind does not arise.

~vlm5.91.36. When the mind has nothing desirable or disgusting to seek or shun, and remains apart from both, it is no more bound to regeneration in any form of existence.

~sv.36 When notions of the desirable and undesirable do not arise, then the mind does not arise and there is supreme peace.

avAsanatvAtsatatam yadA na manute mana: | amanastA tadodeti paramopazamapradA ||37||

a-vAsanatvAt satatam yadA na manute mana: | a-manastA tadA_udeti parama-upazama-pradA ||37||

a-vAsanatvAt satatam x

yadA – at which time

na manute mana: x

a-manastA x

tadA – at that time

udeti parama-upazama-pradA xx

~vlm.37. When the mind is thoughtless about anything, owing to its want of desire of the same; it enjoys its perfect composure, owing to its unmindfulness of it and all other things.

~m.36-40 ... When mind does not muse even a little due to absence of vAsanAs, then one becomes free of mind which is the most peaceful condition. When nothing sparkles in consciousness, then mind does not emerge in it....

यदा किंचिन्न संवित्त्औ स्फुरत्यभ्रमिवाम्बरे ।

yadA kiMcin na saMvittau sphuraty abhram iva_ambare |

तदा पद्मा इवाकाzए चित्तमन्तर्न जायते ॥३८॥

tadA padmA iva_AkAze cittam antar na jAyate ||38||

yadA kiMcin na saMvittau x

sphuraty abhram iva_ambare x

tadA padmA iva_AkAze x

cittam antar na jAyate xx

~vlm.38. When there is no shadow of anything, covering the clear face of consciousness, like a cloud obscuring the face of the sky; it is then that the mind is said to be extinct in a person, and is lost like a lotus-flower, which is never seen to grow in the expanse of the sky.

~m.36-40 .... When nothing sparkles in consciousness, then mind does not emerge in it. In a clear sky, one can not see a lotus. When none of the phenomena matter is not apprehended or thought about, how can mind arise? O Rama, to think of an object as real due to attachment is to have mind. This, in my opinion, is the shape and form of mind.

यदा न भाव्यते भावः क्वचिज् जगति वस्तुनि ।

तदा हृद्-अम्बरे शून्ये कथं चित्तं प्रजायते ॥५।९१।३९॥

यदा न भाव्यते भावः क्वचिज् जगति वस्तुनि ।

तदा हृद्-अम्बरे शून्ये कथं चित्तं प्रजायते ॥५।९१।३९॥

yadA na bhAvyate bhAva: kvacij jagati vastuni |

tadA hRd-ambare zUnye katham cittam prajAyate ||39||

yadA na bhAvyate bhAva: x

kvacit jagati vastuni x anywhere in the substantial world

tadA hRd-ambare zUnye – then in the empty Heart-sky

katham cittam prajAyate xx

~vlm.39. The mind can have no field for its action, when the sphere of the intellect is drained and devoided of all its notions of worldly objects.

~m. When none of the phenomena matter is not apprehended or thought about, how can mind arise?

एतावन् मात्रकं मन्ये रूपं चित्तस्य राघव ।

etAvan mAtrakam manye rUpam cittasya rAghava |

यद् भावनं वस्तुनोऽन्तर्-वस्तुत्वेन रसेन च ॥५।९१।४०॥

yad bhAvanam vastuno_antar.vastutvena rasena ca ||40||

etAvan mAtrakam manye

this much a measurement, I opine,

rUpam cittasya rAghava

is the form of chitta.Affection, rAghava,

yad bhAvanam vastuna:_antar

which is felt as substance within

vastutvena rasena ca

and with the sap of substance

~vlm.40. Thus far have I related to you, Ráma, about the form and features of the mind; that it is only the entertaining of the thought of something with fond desire of the heart. (Here the mind is identified with the fond thought or wish, of a man).

~m. O Rama, to think of an object as real due to attachment is to have mind. This, in my opinion, is the shape and form of mind.

न किंचित् कल्पनायोग्यम् दृश्यम् भावयतस्तत: ।

आकाशकोश-वच्छस्य कुतश्चित्तोदयो भवेत् ॥४१॥

na kiM.cit kalpanA-yogyam dRzyam bhAvayatas tata: |

AkAza-koza-svacchasya kutaz citta-udayo bhavet ||41||

na kiM.cit kalpanA-yogyam

dRzyam bhAvayata: tata:

AkAza-koza-svacchasya

kuta: citta-udaya: bhavet

whence does affective mind arise?

~m. When it is realized that none of the phenomena deserve to be even imagined or thought about, wherefrom can mind arise?

~vlm.41. There can be no action of the mind, when the sphere of the intellect is as clear as the empty sky, and without the thought of any imaginary or visible object moving before it as the speck of a cloud.

यद् अभावनम् आस्थाय यद् अभावस्य भावनम् ।

yad abhAvanam AsthAya yad abhAvasya bhAvanam |

यद् यथा_अवस्तु-दर्शित्वम् तद् अचित्तत्वम् उच्यते ॥४२॥

yad yathA_avastu-darzitvam tad acittatvam ucyate ||42||

yad abhAvanam AsthAya x having recourse to what is without feeling

yad abhAvasya bhAvanam x what is the feeling of the unfelt

yad yathA_avastu-darzitvam x what as insubstantial experience

tad a-cittatvam ucyate – that is said.to.be non-Affectivity.

~vlm.42. It is called unmindedness also, when the mind is practised to its Yoga, or thoughtlessness of all external objects, and remains transfixed in its vision of the sole essence of God.

~m.41-43. Developing great love for absence of imagination and ideation, if a thing is perceived, such a state is called absence of mind /mind stuff state. Abandoning everything internally, if one is like a cool lake, such a mind is called non existent even if there are movements in it.

स्था #sthA -> #AsthA - *AsthAya - ind.p. having recourse to, using, employing +

सर्वमन्त: परित्यज्य शीतलाशयवर्ति यत् । वृत्तिस्थमपि तच्चित्तमसद्रूपम् उदाहृतम् ॥४३॥

sarvam anta: parityajya zItala-Azaya=varti yat | vRtti.stham_api tac_cittam asad-rUpam udAhRtam ||43||

having forsaken everything,

someone abides in a cool shelter

while doing business in the world.

That someone's affective mind is said to be "No.Such-Form".

sarvam anta: parityajya

everything within forsaken

zItala-Azaya=varti yat

one who is abiding in a cool shelter

vRttistham api

though engaged in one's business

tac cittam

that one's affective mind

a.sad-rUpam udAhRtam

is said to be "No.Such-Form"

~vlm.43. When the mind has renounced the thought of everything within itself, and remains in its perfect coolness of cold-heartedness (sang froid) of Yogis; such a mind, though exercising its powers and faculties, it is said to be nil and extinct.

~m.41-43. When it is realized that none of the phenomena deserve to be even imagined or thought about, wherefrom can mind arise? Developing great love for absence of imagination and ideation, if a thing is perceived, such a state is called absence of mind /mind stuff state. Abandoning everything internally, if one is like a cool lake, such a mind is called non existent even if there are movements in it.

वासनाया रसाध्यानाद् रागो यस्य न विद्यते । तस्य चित्तम् अचित्तत्वं गतं सत्त्वं तद् उच्यते ॥५।९१।४४॥

vAsanAyA rasAdhyAnAd rAgo yasya na vidyate | tasya cittam acittatvam gatam sattvam tad ucyate ||44||

vAsanAyA_ rasAdhyAnAd rAga: x

yasya na vidyate x of whatever is not known.to.be

tasya cittam a-cittatvam gatam x of that the Affection has gone to non-Affectivity

sattvam tat ucyate xx

~vlm.44. He whose want of desires, has chilled his ardour for anything, and made him inpassionate, is said to have become extinct, and reduced like a rag to ashes; (leaving the form without its substance).

~vlm.44-47. If objects are not apprehended out of attachment to them, then such a state of mind is said to have reached the state of absence/nonexistence of mind. Such a condition is called 'sattwa'.

घना न वासना यस्य पुनर्-जनन-कारिणी ।

ghanA na vAsanA yasya punar-janana-kAriNI |

जीवन्मुक्तः स सर्व-स्थश् चक्र-भ्रमवद् आस्थितः ॥५।९१।४५॥

jIvanmukta: sa sarva-sthaz cakra-bhramavad Asthita: ||45||

ghanA na vAsanA yasya punar-janana-kAriNI x

for one whose rebirth-causing vAsanA has not thickened +

jIvanmukta: sa: sarva-stha: x he is the omnipresent Living.Freeman

cakra-bhramavad Asthita: - established as the whirling of the wheel.

~vlm.45. He who has no desire of gain to cause his repeated birth and death, is culled the living liberated; though he should move about in his busy career like a potter's wheel, (which is in sensible of its motion).

~m.44-47. A 'jivanmukta' is in 'sattwa' even when he is very active in the world without any firm vAsanA, which is the cause of rebirths. Such people who have no firm vAsanA are living in this world as 'jivanmukta'.

भृष्ट-बीज-उपमा येषां पुनर्-जनन-वर्जिता । वासना-रस-निर्हीना_ जीवन्मुक्ता_ हि ते स्थिताः ॥५।९१।46||

bhRSTa-bIja-upamA yeSam punar-janana-varjitA | vAsanÂrasa-nirhInA:_ jIvanmuktA:_ hi te sthitA: ||46||

bhRSTa-bIja-upamA - like a fried seed

yeSam - of which things

punar.janana-varjitA - re.birth-exempt

vAsanA-a/rasa-nirhInA x

jIvanmuktA hi te sthitA: xx

~vlm.46. They are also styled the living liberated, who do not taste the pleasure of desire; but remain like fried seeds, without regerminating into the sprouts of new and repeated births.

~m. The vAsanA in them is like a burnt seed without the ability to sprout. Such vAsanA cannot cause rebirths. Those knowers of truth in whom the mind has reached the form of 'sattwa' are considered to be great souls without any mental consciousness/mind stuff. Such people will attain the consciousness- ether form when they leave their body.

#bhrajj -> #bhRSTa -mfn. fried , broiled , grilled , roasted , baked _MBh.&c

Øtt. #nirhIna – not cited in google – in apazyat pati-nirhInA zayanam zUnyatAm gatam, y6085.003, ABComm. suggests nirhInA tyaktA || • bhRSTa-bIja-upamA yeSam punar-janana-varjitA | vAsanÂrasa-nirhInA:_ jIvanmuktA:_ hi te sthitA: || y5091.046

सत्त्व.रूप-परिप्राप्त=चित्तास्_ते ज्ञान-पारगाः । अ.चित्ता इति कथ्यते हेमान्ते व्योम-रूपिणः ॥५।९१।४७॥

sattva.rUpa-pariprApta=cittAs_te jJAna-pAragA: | a.cittA iti kathyate hemAnte vyoma-rUpiNa: ||47||

sattva.rUpa-pariprApta=cittA: x

te jJAna-pAragA: x those paragons of Wisdom

a.cittA: iti kathyate x are known as without Affective mind

hemAnte vyoma-rUpiNa: xx

~vlm.47. Men attaining to spiritual knowledge in their earthly lives, are said to have become mindless in this world, and to be reduced to vacuity (the summum bonum of vacuists) in the next.

~m.44-47... Those knowers of truth in whom the mind has reached the form of 'sattwa' are considered to be great souls without any mental consciousness/mind stuff. Such people will attain the consciousness- ether form when they leave their body.

द्वे बीजे राम चित्तस्य प्राण-स्पन्दन-वासने ।

एकस्मिंश् च तयोः क्षीणे क्षिप्रं द्वे अपि नश्यतः ॥५।९१।४८॥

द्वे बीजे राम चित्तस्य प्राण-स्पन्दन-वासने ।

एकस्मिंश् च तयोः क्षीणे क्षिप्रं द्वे अपि नश्यतः ॥५।९१।४८॥

dve bIje rAma cittasya prANa-spandana-vAsane |

ekasmiMz ca tayo: kSINe kSipram dve api nazyata: ||48||

dve bIje

in two seeds,

rAma,

cittasya prANa.spandana-vAsane

in the prANic motion & in vAsanA

ekasmin ca

tayo: kSINe kSipram dve api nazyata:

~vlm.48. There are, O Rama! two other seeds or sources of themind, namely, the vital breath and desire; and though they are of different natures, yet the death of either occasions the extinction of both.

~vwv.539 RAma! The movement of prANa (or vital air or vital energy) and desire are the two seeds of the mind. When one of the two is diminished, even both of them perish quickly.

~m.48-53. O Rama, there are two seeds for 'chitta', the mind/ mind stuff: one vAsanA, and two the throbbing of prana. When one declines the other follows...

मिथः कारणम् एते हि बीजे जन्मनि चेतसः । जलाङ्गी-करणे राम जलाशय-घताव् इव ॥५।९१।४९॥

mitha: kAraNam ete hi bIje janmani cetasa: | jalAGgI-karaNe rAma jalAzaya-ghatAv iva ||49||

mitha: kAraNam ete hi

bIje janmani cetasa:

jalAGgI-karaNe

, rAma,

jalAzaya-ghatau iva

~vlm.49. Both of these are causes of the regeneration of the mind, as the pond and the pot (or pipes), are the joint causes of water supply. (Wherein the want of the one, is tantamount to the loss of the other also).

~m.48-53... In fact both vAsanA and throbbing of prana are both together causes of mind. For a pot, both water and mud are causes....

घना न वासना यस्य पुनर्-जनन-कारिणी ।

बीज-अङ्कुरवद् एते हि संस्थिते तिल-तैलवम् ॥५।९१।५०॥

घना न वासना यस्य पुनर्-जनन-कारिणी ।

बीज-अङ्कुरवद् एते हि संस्थिते तिल-तैलवम् ॥५।९१।५०॥

ghanA na vAsanA yasya punar-janana-kAriNI |

bIja-aGkuravad ete hi saMsthite tila-tailavam ||50||

ghanA na vAsanA yasya

whose vAsanA is not thick

punar.janana-kAriNI

again.birth-causing

bIja-aGkuravad ete hi

for these are like seed and shoot

saMsthite tila-tailavam

resembling sesame seed and sesame oil

~vlm.50. The gross desires of men are the causes of their repeated births, as the seeds are causes of the repeated growth of trees; and the germ of regeneration is contained in the desire, as the future plant is contained in the seed, and the oily juice is inbred in the sesam.um seed.

~m.48-53... If one does not have a firm vAsanA, then both causes will be like oil in a oilseed. Both go together....

~VA gross vAsanAs are not the only cause of the repeated rebirths,
as seed (is not the sole cause) of a tree and sesame seed (is not the
only cause of) oil.
Or gross vAsanAs are the cause of our repeated births, as seed of a
tree and sesame of oil.

~AS: First, there is a typo even in the old ms. The words vAsanA and yasya should be joined and then separated as vAsanA Ayasya.
The meaning is that deep (ghana) desire (vaAsanA) does not forcebly (Ayasya) causes rebirth. It and the breathing (natural life cycle) are mutually related like seed and sprout each is a cause of the other in turn. Thus, they are like the oil in the sesame seed; they are present in each other, even when not apparent. The first line of 51 is thus included in the meaning.
Ø

अविनाभाविनी नित्यं कालाकाङ्क्षि-क्रमे तथा ।

सर्वम् उत्पादयत्य् एतच् चित्तकः संविद्-आत्मकः ॥५।९१।५१॥

अविनाभाविनी नित्यं कालाकाङ्क्षि-क्रमे तथा ।

avinAbhAvinI nityam kAlAkAGkSi-krame tathA |

सर्वम् उत्पादयत्य् एतच् चित्तकः संविद्-आत्मकः ॥५।९१।५१॥

sarvam utpAdayaty etac cittaka: saMvid-Atmaka: ||51||

a.vinAbhAvinI nityam

kAlAkAGkSi-krame tathA

sarvam utpAdayati etat cittaka: saMvid-Atmaka:

~vlm.51. The conscious mind is the cause of all things in the course of time, and the source of all its pleasure and pain, which rise and fall in itself, and never grow without it. (_avinAbhavin).

~m.48-53... If one does not have a firm vAsanA, then both causes will be like oil in a oilseed. Both go together. In course of time both causes lead to senses and joys and sorrows. In a proper sequence, this mind stuff causes prana, senses, sensuous feelings, pleasures respectively. Pranic vibration/movements and vAsanA are like flower and fragrance, oil and oilseed. Vasana is caused by pranic movements and vice versa.

~VA mind, being consciousness in nature, creates everything
gradually with time, so being inherently connected (with everything?)

AS: Mind, possessing awareness (saMvidAtmaka:) gives rise to everything (all experiences).
This is continued in 52.
By the way, note the word cittaka, intended as lower mind involved with the body and distinguished from cit! The activity is only worldly here.

यथा प्राण-इन्द्रिय-आनन्दम्_आनन्द-पवनाव्_उभौ ।

yathA prANa-indriya-Anandam_Ananda-pavanAv_ubhau |

चित्तस्य उत्पादिके सार्धं यदा एते वासने तदा ॥५।९१।

cittasya utpAdike sArdham yadA ete vAsane tadA ||52||

yathA prANa-indriya-Anandam x

Ananda-pavanau_ubhau x

cittasya utpAdike sArdham x

yadA ete vAsane tadA xx

~vlm.52. As the union of the breath of life with the organs, produces the sensations; so these being united with desire, are productive of the mind. (Hence the living and sensitive plants which are devoid of desire, are devoid of mind also).

~m.48-53.... Both go together. In course of time both causes lead to senses and joys and sorrows. In a proper sequence, this mind stuff causes prana, senses, sensuous feelings, pleasures respectively. Pranic vibration/movements and vAsanA are like flower and fragrance, oil and oilseed. Vasana is caused by pranic movements and vice versa.

~VA As life energy supports the sense enjoyment, so also enjoyment
supports the life energy, and they together create the mind, as also
vAsanAs do.

~AS: Breathing and sensual enjoyment both, when they are (act) like vAsanAs, together, they lead to creation of the mind (as mentioned in 51).

आमोदपुष्पवत्त्ऐलतिलवच्च व्यवस्थिते । वासनावशत: प्राणस्पन्दस्तेन च वासना ॥५३॥

Amoda-puSpavat_taila-tilavac_ca vyavasthite | vAsanA-vazata: prANa-spandas_tena ca vAsanA ||53||

Amoda-puSpavat x like the aroma of flowers

taila-tilavac_ca x and the oil in sesame

vyavasthite x distributed +

vAsanA-vazata: x by the force of vAsanA

prANa-spandas_tena ca vAsanA xx

~vwv.540 The two are settled like flower and its fragrance and sesam.um-seed and its oil. The movement of prANa (or vital air or vital energy) occurs on account of desire and desire arises due to the movement of prANa.

~vlm.53. As the flower and its fragrance, and the sesam.um seed and its oil are united together; so is animal life inseparably connected with its desire. (Hence extinction of desire is tantamount to living death).

जायते चित्तबीजस्य तेन बीजाङ्कुरक्रम: ।

वासनोत्प्लवमानत्वात्संवित्प्रक्षोभकर्मणा ॥५४॥

jAyate citta-bIjasya tena bIja-aGkura-krama: |

vAsanA-utplavamAnatvAt saMvit-prakSobha-karmaNA ||54||

jAyate citta-bIjasya tena bIja-aGkura-krama: |

vAsanA-utplavamAnatvAt saMvit-prakSobha-karmaNA ||54||

jAyate citta-bIjasya

is born from the Affection-seed

tena

bIja-aGkura-krama:

the course of seed & shoot

vAsanA-utplavamAnatvAt

saMvit-prakSobha-karmaNA

~vlm.54. The desire being the active principle of man, and subversive of his passive consciousness; it tends to unfold the seed of the mind, as moisture serves to expand the sprouts of vegetable seeds.

~m. The chitta-seed sequence is similar to seed sprout sequence.

#utplavamAnatva

#prakSobha

प्राणस्पन्दम् बोधयति तेन चित्तम् प्रजायते ।

प्राण: स्पन्दनधर्मित्वात्स्पन्दते स्पृष्टहृद्गुण: ॥५५॥

prANa-spandam bodhayati tena cittam prajAyate |

prANa: spandana-dharmitvAt spandate spRSTa-hRd-guNa: ||55||

prANa-spandam bodhayati

tena cittam prajAyate

prANa: spandana-dharmitvAt

spandate spRSTa-hRd-guNa:

~vlm.55. The pulsation of the vital breath, awakens the senses to their action, and the vibrations of sensation touching the heart strings, move the mind to its perception of them.

~m.54 -58 Vasana causes perceptual confusion, and thus the movement of prana. From the latter arises chitta, the mind/mind stuff. Attachment and such qualities of heart are motivating characteristics of prana. And this motivation causes pranic movements and perceptual confusion and sentient knowledge. And so arises mind. Thus both vAsanA and pranic movements cause mind/mind-stuff. When one declines/ vanishes, the other too vanishes. The tree of mind is shaken by the breeze called thinking. This thinking is at the back of the feelings like happiness and joy. This tree bears a great fruit, called body. Works are its leaves. This tree is enveloped by a serpent called desire. It provides residence to cranes called attachments and discases.

संविदं बोधयंस्_तेन चित्त-बालः प्रजायते ।

एवं हि वासना-प्राण-स्पन्दौ द्वौ तस्य कारणम् ॥५।९१।५६॥

saMvidaM bodhayaMs_tena citta-bAla: prajAyate |

evaM hi vAsanA-prANa-spandau dvau tasya kAraNam ||56||

saMvidam bodhayan tena

citta-bAla: prajAyate

evam hi

vAsanA-prANa-spandau dvau tasya kAraNam

~vlm.56. The infant mind being thus produced by the fluctuating desires, and the fluctuations of vital breaths, becomes conscious of itself, as separate and independent of its causes.

~m.54 -58. Vasana causes perceptual confusion, and thus the movement of prana. From the latter arises chitta, the mind/mind stuff.

तयोरेकक्षये नाशो द्वयोश्चित्तस्य राघव ।

सुखदु:खमन:स्पन्दम् शारीरकबृहत्फलम् ॥५७॥

tayor_eka-kSaye nAzo dvayoz_cittasya rAghava |

sukha-du:kha-mana:-spandam zArIraka-bRhat-phalam ||57||

tayo:_eka-kSaye nAza:

dvayo:_cittasya rAghava

sukha-du:kha-mana:-spandam

zArIraka-bRhat-phalam

~vlm.57. But the extinction of either of these two sources of the mind, is attended with the dissolution of the mind; and also of its pains and pleasures, which resemble the two fruits of the tree of the mind.

~VA when one of the causes of the mind (vAsanAs or the pranas) is destroyed, the second one also disappears. On the mind-tree, which movement is joy and sorrow, grows the great fruit of the body... etc

~AS: line 2: The mind tree moving about in feelings (mana:spanda) of joy and sorrow, growing the fruit called a body ...
Ø

कार्य-पल्लवित-आकारं कृति-व्रतति-वेष्टितम् ।

तृष्णा-कृष्णाहि-वलितं राग-रोग-बकालयम् ॥५।९१।58||

कार्य-पल्लवित-आकारं कृति-व्रतति-वेष्टितम् ।

तृष्णा-कृष्णाहि-वलितं राग-रोग-बकालयम् ॥५।९१।58||

kArya-pallavita-AkAram kRti-vratati-veSTitam |

tRSNA-kRSNAhi-valitam rAga-roga-bakAlayam ||58||

kArya-pallavita-AkAram

kRti-vratati-veSTitam

tRSNA-kRSNAhi-valitam

hung with the black snake of Craving

rAga-roga-baka-Alayam

~vlm.58. The body resembles a branching tree, beset by the creepers of its acts; our avarice is as a huge serpent coiling about it, and our passions and diseases are as birds nestling in it.

~m.54 -59 ... This tree bears a great fruit, called body. Works are its leaves. This tree is enveloped by a serpent called desire. It provides residence to cranes called attachments and diseases.

#vratati

#baka

अज्ञानमूलम् सुदृढम् लीनेन्द्रियविहम्गमम् ।

वासना क्षयमानीता चित्तवृक्षम् क्षणेन हि ॥५९॥

ajJAna-mUlam su-dRDham lInendriya-vihamgamam |

vAsanA kSayam AnItA citta-vRkSam kSaNena hi ||59||

ajJAna-mUlam su-dRDham lInendriya-vihamgamam |

vAsanA kSayam AnItA citta-vRkSam kSaNena hi ||59||

Ignorance is its deep.set root

a faded Sense.bird roosts above, hir colors worn.away

...

the Affection.Tree

suddenly

...

~vlm.59. It is beset by our erroneous senses, resembling the ignorant birds setting upon it; and our desires are the cankers, that are continually corroding our breasts and minds.

~m.54 -59 ... This tree bears a great fruit, called body. Works are its leaves. This tree is enveloped by a serpent called desire. It provides residence to cranes called attachments and diseases.

प्रपातयति वातौघः कालपक्वफलं यथा ।

पाण्डुरीकृतसर्वाशं स्थगताखिलदर्शनम् ॥५।९१।६०॥

prapAtayati vAtaugha: kAla-pakva-phalam yathA |

pANDurI.kRta-sarvAzam sthagatAkhila-darzanam ||60||

prapAtayati vAtaugha: kAla-pakva-phalam yathA |

pANDurI.kRta-sarvAzam sthagatAkhila-darzanam ||60||

prapAtayati vAta-ogha:

kAla-pakva-phalam

yathA

in which way

pANDurI.kRta-sarvAzam

sthagata-akhila-darzanam

~vlm.60. The shafts of death are felling down the trees of our minds and bodies; as the blasts of wind toss the fruits of trees upon the ground; and the flying dusts of our desires have filled all sides, and obscured the sights of things from our view.

~m. This dust of chitta can be worked off/blown off if pranic movements are controlled and restrained. This dust smears all quarters and hides the consciousness. It has the shape of a shattered cloud. It consists of particles called desires. It settles on the pillar called body. It veils the light of Brahman that abides inside a being.

~AB. prapAtayati vAta-ogha: kAla-pakva-phalam yathA | pANDurI.kRta-sarvAzam sthagata-akhila-darzanam

विलोल-जलदाकारम् अज्ञानावकरोत्थितम् । तृष्णा-तृण-लव-व्याप्तं स्तम्भाकृति शरीरकम् ॥५।९१।६१॥

vilola-jalada-AkAram ajJAnAvakarotthitam | tRSNA-tRNa-lava-vyAptam stambhAkRti zarIrakam ||61||

vilola-jalada-AkAram drifting-cloud-shape -

the shape of an aimless/drifting cloud

ajJAna-avakara-utthitam - ignorance-rubbish-arisen

the rising rubbish of ignorance

tRSNA-tRNa-lava-vyAptam - thirst-grass-mown-pervaded - scattered dry grass

stambha-AkRti zarIrakam - pillar-shape embodiment - the pillar-body

*AB. avakara utkara: … ||

#vilola adj. moving to and fro …, unsteady; unsteadier than (tasmAt)…

#avakara m. dust, sweepings, rubbish, garbage …

#utthita adj. risen …, originated ….

~?? It has the shape of a shattered cloud. It consists of particles called desires. It settles on the pillar called body. It veils the light of Brahman that abides inside a being.

~vlm.61. The loose and thick clouds of ignorance overhang on our heads, and the pillars of our bodies, are wrapped around by the flying straws of our loose desires.

~VA This misshapen cloud is made of dust of ignorance and
fragments of desires, which settle down making a form of a (new) body.

~AS: avakara is same as utkara (according to AB) and means a heap of rubbish. (In Vedic context, this is where all rubbish produced during rituals is deposited for proper disposal).The last phrase means having a body like a pillar think of the image of a tornado!

स्फुरत् तनु तनु-क्षुब्धं सुखम् उत्प्लवनं प्रति ।

sphurat tanu tanu-kSubdham sukham utplavanam prati |

अन्तः-स्थित-महा-लोकम् अपश्यत् प्रविलीयते ॥५।९१।६२॥

anta:-sthita-mahA-lokam apazyat pravilIyate ||62||

sphurat tanu tanu-kSubdham

manifesting body-body-excitation

sukham utplavanam prati

drifting towards pleasure

anta:-sthita-mahA-lokam

inner-situate-great-light

apazyat pravilIyate

seeing which, one melts away

~m... It settles on the pillar called body. It veils the light of Brahman that abides inside a being.

~vlm.62. The small bark of our body, gliding slowly along in quest of pleasure, falls into the eddy of despair; and so every body falls into utter gloom, without looking to the bright light that shines within himself.

~AB. sphuradbhis tanu-tanubhir alpAlpair vRtti-bhedair … ||

~VA here the tree of the mind falls, if vAsanAs are destroyed (previous), like a ripe fruit under the gusts of winds, and cloud of dust rises covering everything white and hiding consciousness (it covers all view).

AS: There is a new analogy started in second line. The mind is compared with a cloud of dust being blown by wind. All adjectives have a double meaning: It is whitened in all directions (or has all desires weakened), obscures all vision ( or has all perceptions suspended) etc. This goes on in next verses, describing the end of life by the blowing away of this mind.
#kSubdha adj. agitated, shaken • expelled (as a king) • agitated (mentally), excited, disturbed (in comp. with citta or manas) • m. the churning-stick • a kind of coitus. kSubdhatA f. agitation y1.032.009 of the breath or wind y3.004.054

#utplavana ut-plavana n. jumping or leaping up, springing upon; skimming off (impure, oil or ghee, or any dirt floating on a fluid by passing two blades of Kuza grass over it) utpluta ut-pluta adj. jumped up or upon or over, sprung upon suddenly. utplutya ut-plutya ind. p. having sprung up or jumped upon &c.

#pravilI pra vi>lI A./P. pravilIyate pra vilIyate, -ti to become dissolved, melt or vanish away: —Caus. pravilApayati pra vilApayati to cause to disappear or dissolve itself into (tasmin); to dissolve, melt (trans.) pravilaya pra-vilaya m. melting; pravilayana pra-vilayana n. complete dissolution or absorption pravilApana, pravilApitatva pra vilApana, -vilApita-tva complete absorption or annihilation pravilApya, pravilApayitavya adj. to be completely annihilated

पवन.स्पन्द-रोधाच् च राम चित्त.रज: क्षणात् ।

वासनाप्राण-पवन.स्पन्दयोर् अनयोर् द्वयोः ॥६३॥

पवन.स्पन्द-रोधाच् च राम चित्त.रज: क्षणात् ।

pavana.spanda-rodhAt_ ca rAma citta.raja: kSaNAt |

वासनाप्राण-पवन.स्पन्दयोर् अनयोर् द्वयोः ॥६३॥

vAsanÂprANa-pavana.spandayo:_ anayo:_ dvayo: ||63||

pavana-spanda-rodhac ca rAma

and wind-vibration-restraining, RAma,

citta-raja: kSaNAt

the citta-Rajas at once

vAsanA-prANa-pavana-spandayor

of the vAsanA-prANa-wind-vibrations

anayor dvayo:

both of them

~vlm.63. As the flying dust is allayed by the setting down of the winds, so doth the dust of the mind subside, by subsidence of the force of our vital airs and desires. (The two moving forces of the mind).

~vwv.548/63b-64. (The objective world) to be known (or objectivity) is described as the seed of these two, vix., desire (or mental impression) and the movement of the vital air, because, the two spring forth consequently. Desire (or mental impression) and the movement of the vital air arise only on meeting with the objects to be known, in the mind (i.e. when the mind tends towards objectivity).

~sv.63-66 . The pranic movements and senses of awareness, like sound and touch can also be considered as seeds of mind/mind stuff. These two move inside one's heart. When sensations are suppressed, these two will decline to their roots.

#pavana m. "purifier", wind or the god of wind, breeze, air (ifc. > A); vital air, breath …

संवेद्यं बीजम्_इत्य्_उक्तं स्फुरतस्_तौ यतस्_ततः ।

हृदि संवेद्यम्_आप्य_एव प्राण-स्पन्दोऽथ वासना ॥५।९१।६४॥

संवेद्यं बीजम्_इत्य्_उक्तं स्फुरतस्_तौ यतस्_ततः ।

saMvedyam bIjam_ity_uktam sphuratas_tau yatas_tata: |

हृदि संवेद्यम्_आप्य_एव प्राण-स्पन्दोऽथ वासना ॥५।९१।६४॥

hRdi saMvedyam_Apya_eva prANa-spando_atha vAsanA ||64||

it's called 'the seed of saMvedya

Awareness', when from the movement

of these two—prANa-vibration

and vAsanA—cognizables

are attained, settled in the Heart.

saMvedyam bIjam iti uktam it is called 'the seed of awareness'

sphura-tas tau ya-tas tata: from the vibration of these two thus

hRdi saMvedyam ApyA eva in the Heart to be known and attained

prANa-spanda: atha vAsanA prANa-vibration and vAsanA

~vwv.538/63b-64. (The objective world) to be known (or objectivity) is described as the seed of these two, vix., desire (or mental impression) and the movement of the vital air, because, the two spring forth consequently....

~sv.64 When, obstinately clinging to a fancy, and therefore abandoning a thorough enquiry into the nature of truth, one apprehends an object with that fancy such apprehension is described as [saMvedya] conditioning or limitation.

~vlm.64. Again it is intelligence or saMvedya, which is the seed or root of both of these; and there being this intelligence within us, we have both our vitality and our desires also. (The word saMvedya in the text is explained as Chaitanya, which is the same with intelligence).

~m.63-66 . The pranic movements and senses of awareness, like sound and touch can also be considered as seeds of mind/mind stuff. These two move inside one's heart. When sensations are suppressed, these two will decline to their roots.

~AB. ...Apya smRtvA ...

#vid #saMvid #saMvedya . to be known or understood or learnt; [Cognizable, <saMvedyena ^parAmRSTam zAntam sarvAtmakam ca yat | tat-sac-cid-AbhAsa-mayam astÎha kalanôjjhitam> y6009.002]; intelligible; to be communicated to (loc.); #saMvedyatA intelligibility; #saMvedyatvam sensation nyAyas. y2018.070 #svasaMvedanam knowledge derived from one's self HYog. Buddh. #svasaMvedya . intelligible only to one's self. Cognition, Analytical Perception, • "... 'thinking' ... [but] much more than mere thinking. Cognition, comprehension, feeling, experience and knowledge are also implied by 'saMvedanam'." *SV • "Prabhakara draws a subtle distinction between perceptuality (saMvedyatva) and being object of knowledge (prameyatva). A thing can only be apprehended (saMvedyate) by perception, whereas inference can only indicate the presence of an object without apprehending the object itself. Our cognition cannot be apprehended by any other cognition. Inference can only indicate the presence or existence of knowledge but cannot apprehend the cognition itself." Dasgupta, HIP —

उदेति तस्मात् संवेद्यं कथितं बीजम् एतयोः ।

संवेद्य-संपरित्यागात् प्राण-स्पन्दन-वासने ॥५।९१।६५॥

उदेति तस्मात् संवेद्यं कथितं बीजम् एतयोः ।

संवेद्य-संपरित्यागात् प्राण-स्पन्दन-वासने ॥५।९१।६५॥

udeti tasmAt saMvedyam kathitam bIjam etayo: |

saMvedya-samparityAgAt prANa-spandana-vAsane ||65||

udeti tasmAt saMvedyam

there arises from That a saMvedya conceptual

kathitam bIjam

called the Seed

etayo:

of these two.

saMvedya-samparityAgAt

thru the total forsaking of Conceptuals

prANa-spandana-vAsane

in the conditioned vibration of prANa

...

~vlm.65. This intelligence springs from saMvid or consciousness; by forsaking its universality, and retaining its individuality; and then it becomes the seed both of vitality and velleity. (saMvid the consciousness of the impersonal self, being vitiated to the knowledge of one's personality, produces the mind and its selfish desires).

~vwv.549/65-66 On account of the complete renunciation of objects to be known, the movement of the vital air and desire perish quickly along with the roots, as a tree (perishes) due to the cutting of its roots.

स-मूलम् नश्यत: क्षिप्रम् मूल-च्छेदाद् इव द्रुम: ।

sa-mUlam nazyata: kSipram mUla-cchedAt_ iva druma: |

संविदम् विद्धि संवेद्यम् बीजम् धीरतया विना ॥६६॥

saMvidam viddhi saMvedyam bIjam dhIratayA vinA ||66||

sa-mUlam nazyata:

uprooted and destroyed

kSipram mUla-cchedAt iva

as thru chopping at the root

druma: saMvidam viddhi

know such a tree as Awareness

saMvedyam saMvid Awareness is together.knowing, awareness of duality, or cognition, and the saMvedya is what one can become aware.of, the object of cognition

bIjam dhIratayA vinA

~vlm.66. Know then your intelligence as the same with your consciousness, and resembles the seed of the mind and its desires, both of which quickly die away with their root, like a rootless or uprooted plant and tree.

~vwv.549/65-66 ... perish quickly along with the roots, as a tree (perishes) due to the cutting of its roots.

~m.63-66. The pranic movements and senses of awareness, like sound and touch can also be considered as seeds of mind/mind stuff. These two move inside one's heart. When sensations are suppressed, these two will decline to their roots.

न सम्भवति संवेद्यं तैल.हीनस्तिलो यथा ।

na sambhavati saMvedyam taila.hIna:_ tila:_ yathA |

न बहिर्नान्तरे किंचित् संवेद्यम् विद्यते पृथक् ॥६७॥

na bahi:_ na_ antare kim.cit saMvedyam vidyate pRthak ||67||

na sambhavati saMvedyam

it does not become knowable

taila-hIna: tila: yathA

as an oil.less oil.seed.

na bahir na_antare kiM.cit

not outside nor inside at.all

saMvedyam vidyate pRthak

is the knowable known apart.

~vlm.67. The intelligence never exists without consciousness, and is ever accompanied with it, as the mustard seed and its oil. (Or rather, as the oil is contained in the mustard seed).

~sv.67 However, it has no object of experience either outside or inside; for it is the consciousness itself that, on account of a movement of thought within itself, desires to experience itself as an object.

संवित्स्फुरन्ती संकल्पात्संवेद्यं पश्यति स्वतः ।

saMvit_ sphurantI saMkalpAt_ saMvedyam pazyati svata: |

स्वप्ने यथात्ममरणं तथा देशान्तरस्थितिः ॥५।९१।६८॥

svapne yathA_ Atma.maraNam tathA deza-antara.sthiti: ||68||

saMvit sphurantI saMkalpAt

saMvit.Awareness projecting from saMkalpa.Conception

saMvedyam pazyati svata:

conceptually seeing itself

svapne yathA

as in a dream

Atma.maraNam

its dying self

tathA deza-antara.sthiti:

thus happening, a State within a Place

~vlm.68. The wakeful conscience gets its intelligence from its desire, as the waking consciousness of men, views their death and departure to distant lands in dream, from their thoughts of of the same.

~m.67 -70 . If movements are absent, then awareness due to senses will be absent. There will be no external or internal awareness or perceptions which will be different from each other. All these perceptions are due to movements. One sees things like death in dream What is perceived and what is sentient knowledge all are due to skilful self-willing. A child sees a demon due to his imagination. Similarly all this world arises out of sentient knowledge.

स्व-चमत्कार.योगेन सम्वेद्यम् संविदस् तथा ।

sva-camatkAra.yogena saMvedyam saMvidas_tathA |

स्व-वेदनम् स्व-सम्कल्पात् संविदो यत्र वर्तते ॥६९॥

sva-vedanam sva-samkalpAt_saMvido_ yatra vartate ||69||

sva-camatkAra-yogena

by your own curiosity

saMvedyam

what is to be known

saMvida:

of saMvit.Awareness

thus

tathA

your own knowing

sva.vedanam

sva-samkalpAt

from your own.conception

saMvida:

of the Awareness

yatra vartate

where there's growth...

~vlm.69. It is owing to our curiosity only, that our consciousness has its intelligence of the intelligible (God); as it is the desire of knowing any thing, that leads the conscious soul to the knowledge of it. (It means simply that, understanding combined with the desire of knowing a thing, becomes the knowledge itself. (Here is a play of the paronyms, saMvid, Sam.itti, saMvedya, saMvedana and the like).

जगज्जालमतो भाति तदिदं रघुनन्दन ।

jagaj-jAlam_ato_ bhAti tad_idam raghunandana |

यथा बालस्य वेतालः स संकल्पोद्भवाद्भवेत् ॥५।९१।७०॥

yathA bAlasya vetAla: sa_ saMkalpa-udbhavAd_bhavet ||70

thru this growth the world-net appears

—that "this", little rAghava—

it's like the Boy and the Zombie,

from a conceptual source

it would be....

~vlm.70. This world is no more than a net work of our imagination, as the boys imagine a goblin to be hidden in the dark.

~m. What is perceived and what is sentient knowledge all are due to skilful self-willing. A child sees a demon due to his imagination. Similarly all this world arises out of sentient knowledge.

पुरुषत्वं यथा स्थाणोः संवेद्यं संविदस्तथा ।

puruSatvam yathA sthANo: saMvedyam saMvidas_tathA |

यथा चन्द्रार्करश्मीनां दण्डता रेणुता तथा ॥५।९१।७१॥

yathA candra-arkarazmInAm daNDatA reNutA tathA ||71||

puruSatvam yathA - in which way

sthANo: x

saMvedyam x

saMvidas_tathA x

yathA candra-arka-razmInAm x

daNDatA reNutA tathA xx

~vwv.550/71-73 As manhood (i.e. the false appearance of a man) arises from a pillar, so, objecthood arises from consciousness. Pure Consciousness alone is the triple world. There is nothing else to be known (as an object of perception) surely.

~vlm.71. It is as the stump of a tree, appearing as a man in the dark; and like the streaks and particles of sunbeams and moonlight, issuing through the chink of a window or wall, appear as fire: and so are all the cognizables of our cognition (but

deceptions of our senses).

~m.71-73 . Just like the essential being (supporting the play of 'prakriti', nature who is immortal sentient knowledge is related to the perceivable. It is like the sun and moon lights which assume the shape of shaft of light and the photon particles that compose the shaft. The relationship is like the false movement of trees as they appear to one located on a moving ship. The erroneous perception of a rope as snake will vanish with integral knowledge. All these three worlds are pure knowledge. There is nothing sensuously perceivable in them.

यथा नौस्थाचलस्पन्दः संवेद्यं संविदस्तथा ।

yathA nau.stha-acala-spanda: saMvedyam saMvidas_tathA |

एतन्मिथ्या हि दुर्ज्ञानां सम्यग्ज्ञानाद्विलीयते ॥५।९१।७२॥

etan_mithyA hi dur.jJAnAm saMyag.jJAnAd_vilIyate ||72||

yathA

in which way

nau.stha-acala-spanda: saMvedyam saMvidas

thus

etan_mithyA hi dur.jJAnAm

saMyag.jJAnAd_vilIyate

~vlm.72. The objects of our knowledge are as deceptive, as the appearance of a moving mountain, to a passenger in a boat. All appearances are the presentations of our error or ignorance, and disappear at the sight of right knowledge.

रज्ज्वाम्_इव भुजङ्गत्वम् द्वि-इन्दुत्वम् स्वीक्षिताद्_इव ।

शुद्धा_एव saMviत्-त्रि.जगत्-सम्वेद्यम् न.अन्यद्_अस्त्य्_अलम् ॥७३॥

रज्ज्वाम्_इव भुजङ्गत्वम् द्वि-इन्दुत्वम् स्वीक्षिताद्_इव ।

शुद्धा_एव saMviत्-त्रि.जगत्-सम्वेद्यम् न.अन्यद्_अस्त्य्_अलम् ॥७३॥

rajjvAm_iva bhujaGgatvam dvi-indutvam svIkSitAd_iva |

zuddhA_eva saMvit-tri.jagat-saMvedyam na.anyad_asty_alam ||73||

rajjvAm_iva bhujaGgatvam

dvi-indutvam svIkSitAd_iva

zuddhA_eva

saMvit-tri.jagat-saMvedyam

x saMvit-tri.jagat-saMvedya

na.anyad_asty_alam

~vlm.73. As the fallacy of the snake in the rope, and the appearance of two moons in the sky, vanish before the keen sightedness of the observer; so the representation of the triple world, disappears in like manner, from before the penetrating understanding

इत्यन्तर्निश्चयो रूढ: संयग्ज्ञानं विदुर्बुधा: ।

ity_antar.nizcayo rUDha: saMyag.jJAnam vidur_budhA: |

पूर्वं दृष्टमदृष्टं वा यदस्या: प्रतिभासते ॥७४॥

pUrvam dRSTam_adRSTam vA yad_asyA: prati.bhAsate ||74||

such inner conviction having arisen,

the wise call Total.Wisdom

what is formerly seen or unseen

projects within it

~vlm.74. The inward certitude of the illusion of the world, is what is called the perfection of knowledge by the wise; and the knowledge of all things whether seen before or not, is equally a delusion of the mind.

saMviदस्_तत्.प्रयत्नेन मार्जनीयम् विजानता ।

तद्_अमार्जन.मात्रम् हि महा-सम्सारसम्.गतम् ॥७५॥

saMviदस्_तत्.प्रयत्नेन मार्जनीयम् विजानता ।

तद्_अमार्जन.मात्रम् हि महा-सम्सारसम्.गतम् ॥७५॥

saMvidas_tat.prayatnena mArjanIyam vijAnatA |

tad_amArjana.mAtram hi mahA-saMsArasam.gatam ||75||

saMvidas_tat.prayatnena

mArjanIyam vijAnatA

tad_amArjana.mAtram hi

mahA-saMsArasam.gatam

~??. Not wiping out such visions and perceptions is to attach oneself to this great mutable world. The wiping out and cleansing is experienced as liberation. Sensuous perception is the cause of all cycles of birth and death.

~vlm.75. It is therefore right, to rub out the impressions of consciousness with diligence; because the preservation of those vestiges, is the cause of our bondage in the world.

~m.74-76 ... Whatever was seen earlier and whatever was not seen all should be wiped out by proper effort through knowledge.

तत्.प्रमार्जन-मात्रम् तु मोष_ इत्य्_अनुभूयते ।

tat.pramArjana-mAtram tu moSa_ ity_anubhUyate |

सम्वेदनम्_अनन्ताय दु:खाय जननात्मने ॥७६॥

saMvedanam_anantAya du:khAya janana-Atmane ||76||

tat.pramArjana-mAtram tu x

moSa_ ity_anubhUyate x

saMvedanam_anantAya du:khAya janana-Atmane xx

~vlm.76. The erasure of these marks from the mind, is tantamount to our liberation; because the consciousness of these impressions, is the sore cause of repeated transmigrations in this world of woe.

~m.74-76 . To have such firm belief internally, in one's heart, is called integral knowledge by wise people. Whatever was seen earlier and whatever was not seen all should be wiped out by proper effort through knowledge.

~AB. janma.Adi rUpAya ...

अ-saMviत्तिर्_अ-जाड्य.स्था सुखाय_अजनन-आत्मने । अ-जडो_ गलित-आनन्दस्_त्यक्त-सम्वेदनो_ भव ।

a-saMvittir_a-jADya.sthA sukhAya_ajanana-Atmane | a-jaDo_ galita-Anandas_tyakta-saMvedano_ bhava |

अ-सम्वेद्य-प्रबुद्ध-आत्मा यस्_तु स_ त्वम् रघूद्वह ॥७७॥

a-saMvedya-prabuddha-AtmA yas_tu sa_ tvam raghUdvaha ||77||

a-saMvitti: a-jADya-sthA x

sukhAya a-janana-Atmane x

a-jaDa: galita-Ananda: x

tyakta-saMvedana: bhava x

a-saMvedya-prabuddha-AtmA x

ya: tu sa tvam raghUdvaha xx

~m.77. Absence of sensuous knowledge leads to consciousness -Self. Leave away the sensuous perceptions and absorb yourself in that infinite beatitude. You are that enlightened Self.

~vlm.77. The uninert consciousness, which is unconscious of the outerward world, but preserves the consciousness of the self, is attended both with present felicity, and want of future regeneration also. Be therefore unconscious of the externals, and conscious of the internal bliss of your soul; because the wakeful soul that is insensible of the externals, is blessed with the sensibility of its inward blissfulness.

~AB. ya: asaMvedyo 'pi prabuddha AtmA sa eva tvam bhavasi nAnya: ||

rAma said—

अ-जडश्_च_अप्य्_अ-saMviत्ति: कीदृशो_ भवति प्रभो ।

a-jaDaz_ca_apy_a-saMvitti: kIdRzo_ bhavati prabho |

अ-saMviत्तौ च जाद्यम् तत् कथम् वा वि.निवर्तते ॥७८॥

a-saMvittau ca jAdyam tat katham vA vi.nivartate ||78||

a-jaDa: ca api x tho non-inert

a-saMvitti: x non-awareness

kIdRza: bhavati x,

prabho x sir,

a-saMvittau ca jAdyam x and when the non-aware is inert

tat x that

katham vA vi.nivartate xx

~m.78. O sage, In what way absence of inconscience becomes knowledge? How can absence of knowledge cease inconscience?

~vlm.78. Ráma asked:--How is it possible sir, to be both unconscious and yet uninert; and how can unconsciousness be freed from and get rid of its unavoidable supineness?

~VA What is absence of objective perception (ajaDa) without mind
(asaMvitti), O wise?
How can inertness without mind turn into bliss?

~AS: Sir, how is a person both without perception (asaMvitti) and yet not inert/senseless (ajaDa)? How does the inertness that naturally exists in loss of perception recedes (from such a person)?

यः सर्वत्र_अन्.अवस्था-स्थो विश्रान्त.अस्थो_ न कुत्रचित् । जीवो न विन्दते किम्.चिद्_असंविद्.अजडो_ हि सः ॥५।९१।७९॥

ya: sarvatra_an.avasthA.stha:_ vizrAnta-a.stha:_ na kutra.cit | jIva:_ na vindate kiMcit_a.saMvit-a.jaDa:_ hi sa: ||79

the Living.jIva

which is ever without a settled state of Consciousness

yet

not anywhen without the state of Repose

does not know anything

for it is without Awareness or Dullness*

* <jaDa> inertia of feeling.

~vlm. That is called the unsluggish or sensible unconsciousness, which having its existence, dwells on nothing beside itself; and which though it is living, is insensible of everything else, (and yet quite sensible of its own existence).

संविद्_वस्तु.दृशालम्बः स यस्य इह न विद्यते ।

सो_ऽसंविद्-अजडः प्रोक्तः कुर्वन् कार्य शतान्य् अपि ॥५।९१।८०॥

saMvid_vastu.dRz-Alamba: sa yasya iha na vidyate | so_asaMvid-ajaDa: prokta: kurvan kArya zatAny api ||80||

saMvid_vastu.dRzAlamba:

Awareness dependent on perception of the vastu.real

sa yasya iha na vidyate

he for whom this is not known to be

so_a.saMvid-a.jaDa: prokta:

he is said to be un.Aware-un.Inert

kurvan kArya zatAny api

even doing hundreds of things.

~vlm. He is called both the unconscious and yet uninert, who has no visible object in his consciousness; and who discharges his duties and all the affairs of his life, without attaching his mind to them.

~m.79-84. O Rama, one, who does not attain the state of repose and who is not aware of the one who is all pervading is not even a little free of sentient knowledge and not a conscient person. Sentient knowledge is to depend on phenomena. Whoever does not depend on such knowledge, he is 'asaMvida' free of sentient knowledge, and 'ajada', free of inconsciouce, even though he is engaged in works in the world.

~?? Whoever does not depend on such knowledge, he is 'asaMvida' free of sentient knowledge, and 'ajada', free of inconscience, even though he is engaged in works in the world.

संवेद्येन हृद्.आकाशो मनाग्_अपि न लिप्यते ।

यस्य_असाव्_अ.जडा संविज्_जीवन्.मुक्तश्_च कथ्यते ॥८१॥

संवेद्येन हृद्.आकाशो मनाग्_अपि न लिप्यते ।

यस्य_असाव्_अ.जडा संविज्_जीवन्.मुक्तश्_च कथ्यते ॥८१॥

saMvedyena hRd.AkAzo manAg_api na lipyate |

yasya_asAv_a.jaDA saMvij_jIvan.muktaz_ca kathyate ||81||

the Heart.Space is not affected even a bit by phenomena

for one whose non.Inert Awareness is said to be

"Living.Free"

~vlm.81. He is said to be unslumbering and yet unconscious, whose mind is insensible of the sensible objects of perception; but yet clear with the impressions of the knowable objects of intellectuality: and such a person is said to be the living liberated also.

यदा न भाव्यते किंचिन्निर्वासनतयात्मनि ।

yadA na bhAvyate kiMcin_nir.vAsanatayA_Atmani |

बालमूकादि.विज्ञानमिव च स्थीयते स्थिरम् ॥८२॥

bAla-mUka-Adi-vijJAnam_iva ca sthIyate sthiram ||82||

when nothing whatever is felt

because.of the absence of vAsanA.Imprints in himself

then like a boy's silent understanding, rAma, he's

struck*dumb

~vlm. 82. When the indifferent soul thinks of nothing in itself, but remains with its calm and quiet composure, like a child or a deaf and dumb person, in possession of his internal consciousness.

~m. When he does not muse about anything in his Self, which is free of vAsanAs, he abides steadfast like a dumb child in his knowledge.

तदा जाड्यविनिर्मुक्तमच्छवेदनमाततम् ।

tadA jADya-vinirmuktam_accha-vedanam_Atatam |

आश्रितम् भवति प्राज्ञो यस्माद्भूयो न लिप्यते ॥८३॥

Azritam bhavati prAjJa: yasmAd_bhUya: na lipyate ||83||

tadA jADya-vinirmuktam x then released from dumbness

accha-vedanam_Atatam x

Azritam bhavati prAjJa: x

yasmAd_bhUya: na lipyate xx

~vlm.83. It becomes then possest of its wisdom, and rests in full knowledge of itself without its dullness; and is no more liable to the turmoils of this life, nor to the doom of future births.

~m.79-84 ... He is a 'jivanmukta' since he is not touched in his heart even a little by sensuous perceptions. When he does not muse about anything in his Self, which is free of vAsanAs, he abides steadfast like a dumb child in his knowledge. He is thus delivered of all anguish and abides in his all-wise intelligence. He will never be touched by sensuous things. He will then attain 'nirvikalpa sam.adhi'.

समस्तवासनात्यागी निर्विकल्पसमाधित: ।

sam.asta-vAsanA=tyAgI nirvikalpa-samAdhita: |

नीलत्वमपि खात्स्फार आनन्द: सम्प्रवर्तते ॥८४॥

nIlatvam_api khAt_sphAra Ananda: sampravartate ||84

when every trace of vAsanA has been forsaken

thru formless samAdhi vaster than the blueness of the sky

Ananda.Happiness ensues

~vlm.84. When the adept rests in his state of sedate hibernation by forsaking all his desires; he perceives a calm delight to pervade his inmost soul, as the blueness overspreading the sky.

योगिनस्तत्र तिष्ठन्ति संवेदनमसंविद: ।

yoginas_tatra tiSThanti saMvedanam_a-saMvida: |

तन्मयत्वादनाद्यन्तम् तदप्यन्तर्विलीयते ॥८५॥

tan.mayatvAd_an-Adyantam tad_apy_antar.vilIyate ||85||

yogina: tatra tiSThanti x the yogIs rest there

saMvedanam a-saMvida: x

tan.mayatvAt an-Adyantam x

tat api antar.vilIyate xx

~vlm.85. The unconscious Yogi remains with the consciousness of his unity with that Spirit; which has no beginning nor end; and in which he finds himself to be utterly absorbed and lost.

गच्छंस्तिष्ठन्स्पृशञ्जिघ्रन्नपि तेन स उच्यते ।

gacchaMs_tiSThan_spRzaJ_jighran.n_api tena sa_ ucyate |

अजडो गलितआनन्दस्त्यक्तसंवेदन: सुखी ॥८६॥

ajaDo_ galita-Anandas_tyakta-saMvedana: sukhI ||86||

gacchan_tiSThan x going, staying,

spRzan_jighran api x touching, smelling,

tena sa: ucyate x by That it is known as

ajaDa: galita-Ananda: x

tyakta-saMvedana: x

sukhI xx

~vlm.86. Whether moving or sitting, or feeling or smelling, he seems to abide always, and do everything in the Holy spirit; and with his self-consciousness and unconsciousness of aught besides, he is dissolved in his internal delight.

~m.85-91 . Yogis abide in that state free of all sentience. They are absorbed in themselves in their Self. He will be happy whatever he is doing, walking, eating, sleeping etc...

एताम् दृष्टिम्_अवष्तभ्य कष्टया यत्न-चेष्टया ।

तर दु:ख-अम्बुधे: पारमपार-गुण-सागर ॥८७॥

एताम् दृष्टिम्_अवष्तभ्य कष्टया यत्न-चेष्टया ।

तर दु:ख-अम्बुधे: पारमपार-गुण-सागर ॥८७॥

etAm dRSTim_avaStabhya kaSTayA yatna-ceSTayA |

tara du:kha-ambudhe: pAramapAra-guNa-sAgara ||87||

etAm dRSTim avaStabhya

having impeded this view

kaSTayA yatna.ceSTayA

with curst work.efforts

tara_ du:kha-ambudhe:

cross Misery Ocean,

pAramapAra-guNa-sAgara

successive-Quality-Sea!

~vlm.87. Shut out these worldly sights from your mind, with your utmost endeavours and painstaking; and go across this world of woes, resembling a perilous ocean, on the firm bark of your virtues.

~m.85-91 ... O Rama, this sentient knowledge creates itself, deludes one repeatedly and vanishes by itself when the real is recognized and attained. It thus liberates itself. Whatever this sentient knowledge wills, it happens so. If it does not get liberated in stages (attaining the bhumikas) it will never reach the Truth.

यथा बीजाद् बृहद्.वृक्षो व्योम व्याप्नोति कालतः ।

yathA bIjAt_ bRhat-vRkSa:_ vyoma vyApnoti kAlata: |

तथैव.इदं स्वसंकल्पात् संवेद्यम् असद्.उत्थितम् ॥88||

tathA_ eva_ idam sva.saMkalpAt saMvedyam asat_utthitam ||88||

as from a seed a great tree spreads

the spacious sky spreads.out in time

so too is

This

your own self.conception

a saMvedya.Apprehension sprung from unReality

~vlm.88. As a minute seed produces a large tree, stretching wide in the sky; so doth the minute mind produce these ideal worlds, which fill the empty space of the universe, and appear as real ones to sight. (The word saMkalpa {translated "concept"} in the text, is used in the triple sense of imagination, reminiscence and hope, all of which are causes of the production of things appearing both as real and unreal).

#vid -> #saMvid #saMvedya . to be known or understood or learnt; [Cognizable, <saMvedyena parAmRSTam zAntam sarvAtmakam ca yat | tat-sac-cid-AbhAsa-mayam asti_iha kalanA_ujjhitam> y6009.002]; intelligible; to be communicated to (loc.); #saMvedyatA intelligibility; #saMvedyatvam sensation nyAyas. y2018.070 #svasaMvedanam knowledge derived from one's self HYog. Buddh. #svasaMvedya . intelligible only to one's self. Cognition, Analytical Perception, jd "... 'thinking' ... [but] much more than mere thinking. Cognition, comprehension, feeling, experience and knowledge are also implied by 'saMvedanam'." SV "Prabhakara draws a subtle distinction between perceptuality (saMvedyatva) and being object of knowledge (prameyatva). A thing can only be apprehended (saMvedyate) by perception, whereas inference can only indicate the presence of an object without apprehending the object itself. Our cognition cannot be apprehended by any other cognition. Inference can only indicate the presence or existence of knowledge but cannot apprehend the cognition itself." Dasgupta, HIP —

Ott.#saMkalpa.Conception in chit.Consciousness -> #vicit displaying -> #vicikitsA.Misconception -

यदा संकल्प्य संकल्प्य संविस्वं विन्दते वपुः ।

yadA saMkalpya saMkalpya sam.visvam vindate vapu: |

तदास्य जन्मजालस्य सैव गच्छति बीजताम् ॥५।९१।८९॥

tadAsya janma.jAlasya sA_eva gacchati bIjatAm ||89||

yadA saMkalpya saMkalpya sam.visvam vindate vapu: x

tadAsya janma.jAlasya sA_eva gacchati bIjatAm xx

~vlm.89. When the conscious soul entertains the idea of some figure in itself, by its imagination, reminiscence or hope; the same becomes the seed of its reproduction, or its being born in the very form which the soul has in its view.

~m.85-91 .... Sentient knowledge takes firm shape and root when one keeps on continuously willing and ideating. Then that knowledge becomes the seed of all cycles of birth and death. O Rama, this sentient knowledge creates itself, deludes one repeatedly and vanishes by itself when the real is recognized and attained. It thus liberates itself. Whatever this sentient knowledge wills, it happens so. If it does not get liberated in stages (attaining the bhumikas) it will never reach the Truth.

~vwv.551/89 When consciousness obtains (or experiences) its own body (or form) imagining it intensely, then, that (consciousness) alone becomes the seed of this illusion of births.

जनयित्वा_आत्मना_आत्मानम् मोहयित्वा पुन: पुन: ।

स्वयम् मोक्षम् नयत्य्_अन्त: saMviत्_स्वम् विद्धि राघव ॥९०॥

जनयित्वा_आत्मना_आत्मानम् मोहयित्वा पुन: पुन: ।

स्वयम् मोक्षम् नयत्य्_अन्त: saMviत्_स्वम् विद्धि राघव ॥९०॥

janayitvA_AtmanA_AtmAnam mohayitvA puna: puna: |

svayam mokSam nayaty_anta: saMvit_svam viddhi rAghava ||90||

janayitvA_AtmanA_AtmAnam

mohayitvA puna: puna:

svayam mokSam nayaty_anta:

saMvit_svam viddhi rAghava

~vlm.90. So the soul brings forth itself, and falls into its deception by its own choice; and thus loses the consciousness of its freedom, by the subjection to the bondage of life.

यदेव भावयत्य्_एषा तदेव भवति क्षणात् । न भवद्_भूमिकामुक्ता सम्.आयाति चिराद्_वपु: ॥९१॥

yadeva bhAvayaty_eSA tadeva bhavati kSaNAt | na bhavad_bhUmikAmuktA samAyAti cirAd_vapu: ||91||

yadeva bhAvayati eSA x whatever this -f.- makes to become

tadeva bhavati kSaNAt x thatever it becomes at.once

na bhavad_bhUmikAmuktA x

samAyAti cirAd_vapu: xx

~vlm.91. Whatever form it dotes upon with fondness, the same form it assumes to itself; and cannot get rid of it, as long it cherishes its affection for the same; nor return to its original purity, until it is freed from its impure passions.

देवो न_असौ सुरो रक्षो यक्ष: किम् किन्नरो जन: ।

devo na_asau suro rakSo yakSa: kim kinnaro jana: |

आत्मा_एव_आद्य-विलासिन्या जगन्नाट्यम् प्र.नृत्यति ॥९२॥

AtmA_eva_Adya-vilAsinyA jagannATyam pra.nRtyati ||92||

deva: na asau x a deva.God is not this,

a sura.Brightling, rakSha.Ogre, yakSha.Warder,

what of a kinnara.Whatnot or a Human?

AtmA_eva_Adya-vilAsinyA x

jagan-nATyam pra.nRtyati xx

~m.92-97. These people, the gods, the 'senas', the 'yaksas', the 'kinnaras' all are really not existing. Only the Self is playing the drama of this world.

~vlm.92. The soul is no god or demigod, nor either a Yaksha nor Raksha, nor even a Nara man or Kinnara manikin; it is by reason of its original delusion--máyá,--that it plays the part of a player on the stage of the world.

बद्ध्वात्मानम् रुदित्वा च कोशकारकृमिर्यथा ।

चिरात्केवलतामेति स्वयम् संवित्स्वभावत: ॥९३॥

baddhvA_AtmAnam ruditvA ca kozakAra-kRmir_yathA |

cirAt_kevalatAm_eti svayam saMvit-svabhAvata: ||93||

baddhvA_AtmAnam ruditvA ca kozakAra-kRmir_yathA |

cirAt_kevalatAm_eti svayam saMvit-svabhAvata: ||93||

baddhvA AtmAnam x having bound self

ruditvA ca x & lamented

kozakAra-kRmir yathA x like a worm in a cocoon +

cirat – after long

kevalatAm eti svayam x

saMvit-svabhAvata: - thru the nature of his Awareness.

~vlm.93. As the player represents himself in various shapes, and then resumes and returns to his original form; and as the silkworm binds itself in the cocoon of its own making, and then breaks out of it by itself; so doth the soul resume its primal purity, by virtue of its self-consciousness.

~m.92-97. This sensuous knowledge (the saMvit) is binding itself and grieving. By itself it will get liberated. It is pervading as water in the ocean of world. Midregion, earth, air, sky, mountains, rivers, quarters etc are merely waves in the ocean of sentient knowledge. This entire world is only sentient knowledge. There is no other design. This sentient knowledge will move towards truth through integral perception and consequent knowledge. When this sentient knowledge settles down firmly in Self, then it will abide in truth without being touched by anything.

~sv.93 Thus having bound itself, having subjected itself to sorrow (like the silkworm with the cocoon) in due course of time it attains to liberation, because its nature is infinite consciousness.

जगज्जलधिजालानाम् संविज्जलमलम् गता ।

एष्ऐवापूर्वदिक्चक्रम् स्फुरत्यद्र्यादिताम् गता ॥९४॥

jagaj-jaladhi-jAlAnAm saMvij-jalamalam gatA |

eSA_evÂpUrva-dik-cakram sphuraty_adry.AditAm gatA ||94||

jagaj-jaladhi-jAlAnAm saMvij-jalamalam gatA |

eSA_evÂpUrva-dik-cakram sphuraty_adry.AditAm gatA ||94||

jagat-jaladhi-jAlAnAm

of the world's net of oceans

saMvit-jalam alam gatA

having gone to Awareness-water enuf

eSA_eva ÂpUrva-dik-cakram

sphurati adry.AditAm gatA

~vlm.94. Our consciousness is as the water in the great deep of the universe, encompassing all the four quarters of the world, and the huge mountains within it. (As the sea hides the rocks under it).

द्य्औ: क्षमा वायुराकाशम् पर्वता: सरितो दिश: ।

dyau: kSamA vAyur_AkAzam parvatA: sarito diza: |

इत्यस्या वीचय: प्रोक्ता: संवित्सलिलसंतते: ॥९५॥

ity_asyA_ vIcaya: proktA: saMvit-salila-saMtate: ||95||

dyau: kSamA x the day, the patient Earth,

vAyur_AkAzam x the wind, the spacious sky;

parvatA: sarito x mountains, rivers,

diza: x the directions, +

iti asyA: vIcaya: proktA: x so of this the waves are called

saMvit-salila-saMtate: - of Awareness-water-proceeding.

~vlm.95. The universal ocean of consciousness, teems with the heaven and earth, the air and the sky, the hills and mountains and the seas and rivers, and all things encompassed by the sides of the compass; as its surges, waves and billows and eddies.

~m.92-97... It is pervading as water in the ocean of world. Midregion, earth, air, sky, mountains, rivers, quarters etc are merely waves in the ocean of sentient knowledge. ...

saMviन्-मात्रम् जगत्_सर्वम् द्वितीया न_अस्ति कल्पना ।

saMvin-mAtram jagat_sarvam dvitIyA na_asti kalpanA |

इत्य्_एव सम्यग्.ज्ञानेन saMviद्_गच्छति न_अन्यताम् ॥९६॥

ity_eva saMyag.jJAnena saMvid_gacchati na_anyatAm ||96||

saMvin-mAtram jagat_sarvam x

dvitIyA na_asti kalpanA x

ity_eva saMyag.jJAnena x

saMvid_gacchati na_anyatAm xx

~vlm.96. It is our consciousness that comprises the world, which is no other beside itself; because the all comprehensive consciousness comprehends all things in itself: (in its conscious ideas of them).

~m.92-97. .. This entire world is only sentient knowledge. There is no other design. This sentient knowledge will move towards truth through integral perception and consequent knowledge. When this sentient knowledge settles down firmly in Self, then it will abide in truth without being touched by anything.

~VA the whole universe is only cit, and nothing else. Only to this
and not other understanding, cit comes by absolute wisdom
(self-knowledge),

AS: This whole universe is cit only and there is nothing else. By such a proper understanding, the knower (saMvid) becomes united with cit.
The same word saMvid is used in two meanings.

यदा न विन्दते किंचित्स्पन्दते न न वेपते । स्वात्मन्येव स्थितिं याति संविन्नो लिप्यते तदा ॥५।९१।९७॥

yadA na vindate kiMcit_spandate na na vepate | svAtmany_eva sthitim yAti saMvin_no lipyate tadA ||97||

yadA na vindate kiMcit x

spandate na x

na vepate x

svAtmany_eva sthitim yAti x

saMvin_no lipyate tadA xx

~vlm.97. When our consciousness has its slight pulsation and not its quick vibration, it is then said to rest in itself; and is not moved by the action of outward objects upon it.

#vindate

#spandate

#vepate

#lipyate

अथ अस्याः संविदो राम सन्-मात्रं बीजम् उच्यते ।

संविन्-मात्राद्_उदेत्य्_एषा प्राकाश्यम्_इव तेजसः ॥५।९१।९८॥

atha asyA: saMvida:_ rAma san-mAtram bIjam ucyate |

saMvin-mAtrAd_udety_eSA prAkAzyam_iva tejasa: ||98||

atha – and then

asyA: saMvida: x i this Awareness,

rAma,

san-mAtram x measured being

bIjam ucyate x is said.to.be the seed

saMvin-mAtrAt x from measured Awareness

udeti eSA x arises this

prAkAzyam_iva tejasa: - like brightness in the heat.

~vwv.552/98 RAma! Mere Being is declared as the seed of this consciousness. This (worldly existence) rises from mere consciousness as rays (arise) from light. ~vlm. ... as the solar heat produces the light, and as the fire emits its sparks. ~m. ... like light from Sun.....

द्वे रूपे तत्र सत्ताया एकं नानाकृति स्थितम् ।

द्वितीयम् एक-रूपं तु विभागोऽयं तयोः शृणु ॥५।९१।९९॥

dve rUpe tatra sattAyA ekam nAnAkRti sthitam | dvitIyam eka.rUpam tu vibhAgo_'yam tayo: zRNu ||99||

dve rUpe tatra sattAyA

ekam nAnAkRti sthitam

dvitIyam eka-rUpam tu vibhAga:_ayam tayo: zRNu

dve rUpe in two forms; tatra; sattA Sat-ness, Suchness; sattAyA: ||var. sattAyAM||; ekaM; nAnAkRti nAnA- various, -AkRt Former, Embodier; AkRti formation, embodiment; sthitam state; dvitIyam second; eka- rUpam uni-Form; tu; vibhAga: portion; ayaM; tayo: of these two; zRNu;

~vlm.99. This Inbeing in us exhibits itself in two forms within ourselves; the one is our self-consciousness, and the other is our consciousness of many things lying without us: the former is uniform and the latter is of mutable form.

~m.98-104. ... There are two forms for this Existence : one has many forms and the other is one and only form. Listen to those aspects. Pot, fabric, I and you what is said like this is the many-form existence. Without all these divisions, that which is common to all existences/ or the totality is the other one-form existence. The latter is the Pure Existence of the supreme Absolute. Because of the multiplicity of forms/manifold appearance, they can not be perceived at a single time. And so they are not real. The one form existence is pure and never comes to any decline or destruction. It can never be forgotten.

There are two forms of Sat. The first

assumes various forms. Second, there is one form only. Listen

while I explain their difference.

घटता पटता चîव त्वत्ता मत्तेति कथ्यते ।

सत्तारूप-विभागेन यत् तन् नानाकृति स्थितम् ॥५।९१।१००॥

ghaTatA paTatA cA_eva tvattA mattA_iti kathyate | sattArUpa-vibhAgena yat_tan_nAnAkRti sthitam ||100||

ghaTatA paTatA caîva tvattA matteti kathyate

sattArUpa-vibhAgena yat tan nAnAkRti sthitam

ghaTa pot; ghaTatA “pot”-ness; ca; eva; paTa paTatA canvas; tvattA tvat-tA “you”-ness; mattA mat-tA “me”-ness; iti; kathyate is said; yat what ||is||; nAnAkRti nAnA-AkRti variously formed; sthitam established, situate; tat; sattArUpa- sattA-rUpa form of Suchness, manifest Sat; vibhAgena separately, in portions;

~vlm.100. This two fold division of the one and same soul, is as the difference of ghata and pata or of the pot and painting, and like that of I and thou, which are essentially the same thing, and have no difference in their in-being.

A potter's pot, painter's canvas,

my “you”-ness and your “me”-ness, so they say, all that is various,

manifold, is a part of Sat. -100

विभागं तु परित्यज्य सत्तैकात्मतया ततम् ।

vibhAgam tu pari.tyajya sattA_eka-AtmatayA tatam |

सामान्येवैव सत्ताया रूपमेकमुदाहृतम् ॥५।९१।१०१॥

samAnyA_iva_eva sattAyA rUpam_ekam_udAhRtam ||101||

vibhAgam tu parityajya x

sattA-eka-AtmatayA tatam x

samAnyA_ivA_eva sattAyA x

rUpam_ekam_udAhRtam xx

~vlm.101. Now do away with this difference, and know the true entity to be a pure unity, which is the positive reality remaining in common with all objects.

~?? Without all these divisions, that which is common to all existences/ or the totality is the other one-form existence. The latter is the Pure Existence of the supreme Absolute. Because of the multiplicity of forms/manifold appearance, they can not be perceived at a single time. And so they are not real. The one form existence is pure and never comes to any decline or destruction. It can never be forgotten.

विशेषं संपरित्यज्य सन्मात्रं यदलेपकम् ।

vizeSam samparityajya sanmAtram yad_alepakam |

एकरूपं महारूपं सत्तायास्तत्पदं विदुः ॥५।९१।१०२॥

ekarUpam mahArUpam sattAyAs_tat.padam vidu: ||102||

vizeSam samparityajya x

sanmAtram yad_alepakam x

ekarUpam mahArUpam x one form, the Great Form,

sattAyA: tat-padam vidu: - is known as That state of reality .

~vlm.102. Forsake the particulars only, and seek the universal one which is the same and in common with all existence. Know this Unity as the totality of beings, and the only adorable One.

~vwv.553 They consider that as the principle of Reality (or Existence) which is mere Being, stainless, and endowed with an unchanging and sublime nature, having given up distinction (or preculiarity).

रूपं नानाकृतित्वेन सत्ताया न कदाचन । असंवेद्यं संभवति तस्मादेतदवस्तुकम् ॥५।९१।१०३॥

rUpam nAnAkRtitvena sattAyA na kadAcana | asaMvedyam sambhavati tasmAd_etad_avastukam ||103||

rUpam nAnAkRtitvena x for with its various formations

sattAyA: na kadAcana x is not anywhen in reality

a-saMvedyam sambhavati x becoming non-cognizable

tasmAt etad a-vastukam – from that this insubstantiality.

~vlm.103. The variety of external forms, does not indicate any variation in the internal substance; change of outward form, makes a thing unknowable to us as to its former state; but outward and formal differences, make no difference in the real essence.

एक.रूपम् तु यत्_रूपम् सत्ताया: विमल-आत्मकम् । न कदा.चन तत्_याति नाशम् न_अपि च विस्मृतिम् ॥१०४॥

eka.rUpam tu yad.rUpam sattAyA: vimala-Atmakam | na kadA.cana tad_yAti nAzam na_api ca vismRtim ||104

but the Form which is One.Form

untainted with realities

not anywhen

does

That

come to lapse

nor is it forgotten

~vlm.104. Whatever preserves its uniform and invariable appearance at all times, know that to be the true and everlasting inner essence of the thing: (and not its changeful external appearance).

~m. And so they are not real. The one form existence is pure and never comes to any decline or destruction. It can never be forgotten.

कालसत्ता कलासत्ता वस्तुसत्तेयमित्यपि ।

kAla-sattA kalAsattA vastu-sattA_iyam_ity_api |

विभागकलनां त्यक्त्वा तन्मात्रैकपरो भव ॥५।९१।१०५॥

vibhAga-kalanAm tyaktvA tanmAtra-eka.paro bhava ||105||

kAla-sattA kalÂsattA

vastu-sattA_iyam_ity_api

vibhAga-kalanAm tyaktvA

tanmAtra-eka.paro bhava

~vlm.105. Ráma! Renounce the doctrines which maintain the eternal subsistence of time and space, of atoms and generalities and the like categories; and rely in the universal category of the one Being in which all others are reducible. (All varieties blend into the Unity of Brahma).

~m.105-111 11. O Rama, Discard all divisions in existence like time and object and be directed to the single one-form existence. Existence of time can exist by itself without any device or masking. Even so because of division it is unreal. Something that is divisive can never be sacred. O Rama, consider all forms as one whole Existence and abide in that perfect beatitude of the Supreme. O man of knowledge, the climax of all this totality of existence is the seed of this world. And it is the impetus for movement in the world. In the ultimate, this totality of Existence is free of all designs and ideations. In that beginningless and endless state of Infinity, this seed is not perceived. When one reaches the abode of Existence, there 'nirvikaram', deformation-free existence abides. When once this state is achieved, there is no return to the condition of sorrow.

#kAla-sattA

#kalÂsattA

#vibhAga-kalanA

#ekapara

कालसत्ता स्वसत्ता च प्रोन्मुक्तकलना सती ।

यद्यप्युत्तमसद्रूपा तथाप्येषा न वास्तवी ॥५।९१।१०६॥

kAlasattA svasattA ca pronmukta-kalanA satI |

yady_apy_uttama-sadrUpA tathA_apy_eSA na vAstavI ||106||

kAlasattA svasattA ca pronmukta-kalanA satI |

yady_apy_uttama-sadrUpA tathA_apy_eSA na vAstavI ||106||

kAlasattA svasattA ca

pronmukta-kalanA satI

yadi api uttama-sadrUpA

tathA api eSA na vAstavI

~vlm.106. Though the endless duration of time, approximates to the nature of the Infinite Existence; yet its divisions into the present, past and future, makes it an ununiform and unreal entity.

~VA if reality of time and own reality are freed from
notions/limitations, the high reality remains, therefore the
time-division is not real.

AS: I agree with line 1. In line 2, it is saying:
Even though, in this way, time reality has the same appearance as the higher reality, it is not real.
Ø

विभागकलना यत्र विभिन्नपददायिनी ।

नानाताकारणं दृष्टा तत्कथं पावनं भवेत् ॥५।९१।१०७॥

विभागकलना यत्र विभिन्नपददायिनी ।

नानाताकारणं दृष्टा तत्कथं पावनं भवेत् ॥५।९१।१०७॥

vibhAga-kalanA yatra vibhinna-pada-dAyinI |

nAnAtAkAraNam dRSTA tat_katham pAvanam bhavet ||107||

vibhAga-kalanA yatra

vibhinna-pada-dAyinI

nAnAtA-kAraNam dRSTA

tat katham pAvanam bhavet

~vlm.107. That which admits of divisibility, and presents its various divisions; and what is seen to diverge to many, cannot be the uniform cause of all; (hence time being ever changeful and fleeting, cannot be the unchanging cause of all).

~VA the notion of division leads to the state of duality. How can
the cause of the visible diversity be pure? (it cannot)

~AS: I agree, except for the word pAvana. • I would suggest: Since it is seen as a cause of variation in the world (thus, taking one to false duality) how can it be good/holy?

पू #pU -> #pava -> #pavana: - "The Purifier", the air •-• #pavancalana - the vibration of prAna, #pavana-calana-rodhAd / Atma-niSTho bhava tvam - ramaNa. #pAvana‑ *pAvanI - purifying • in prANAyama "Windy" • in bhakti-yoga "Holy". • living on wind, [Windy], a name of *vyAsa •• *pAvanam - the act or a means of cleansing or purifying • penance, atonement • #pAvana. adj. doing honour to a social circle -> #pAvanatvam - the property of cleansing or purifying •-• -> #paGktipAvana - paGkti-pAvana - purifying society, respectable (opp. to #dUSa).

सत्ता.सामान्यम्_एव_एकम् भावयत्_सकलम् वपुः ।

परिपूर्ण-परानन्दी तिष्ठ_आभरित-दिग्.भरः ॥५।९१।१०८॥

सत्ता.सामान्यम्_एव_एकम् भावयत्_सकलम् वपुः ।

परिपूर्ण-परानन्दी तिष्ठ_आभरित-दिग्.भरः ॥५।९१।१०८॥

sattAsAmAnyam_eva_ekam bhAvayat_sakalam vapu: |

paripUrNa-parAnandI tiSThAbharita-digbhara: ||108||

sattA.samAnyam_eva

ekam bhAvayat sakalam vapu:

the one causing a vapu:body-portion to become

paripUrNa-parAnandI

tiSTha Abharita-dig.bhara:

~vlm.108. Think all bodies as appertaining to one common essence, and enjoy thy full bliss by thinking thyself as the same, and filling all space.

~VA be non-dual like the pure existence which fills all the
bodies. Stay complete and blissful filling and supporting all
directions/whole world.

AS: I agree.

सत्ता सामान्यमात्रस्य या कोटिः कोविदेश्वर ।

सैवास्य बीजतां याता तत एव प्रवर्तते ॥५।९१।१०९॥

sattA sAmAnya-mAtrasya yA koTi: kovida-Izvara |

sA_eva_asya bIjatAm yAtA tata eva pravartate ||109||

sattA sAmAnya-mAtrasya yA

koTi: kovida-Izvara

sA_eva_asya bIjatAm yAtA

tata: eva pravartate

~vwv.554/109. Wisest One! That which is the extremity of mere general Existence, has alone become the seed of this worldly existence and it arises only from That.

~vlm.109. He who is the ultimate pause or end of all existence in common, know, O wise Ráma! that Being to be the source and seed of the whole universe, which has sprung from Him.

सत्तासामान्य-पर्यन्ते यत् तत् कलनया.उज्झितम् ।

sattAsAmAnya-paryante yat_tat_kalanayA_ujjhitam |

पदम् आद्यम् अनाद्यन्तम् तस्य बीजम् न विद्यते ॥११०॥

padam_Adyam_anAdyantam tasya bIjam na vidyate ||110||

sattAsAmAnya-paryante yat x

tat_kalanayA_ujjhitam x

padam_Adyam_anAdyantam x

tasya bIjam na vidyate xx

~vwv.555 That which is at the extremity of general Existence is the primal abode (or principle), without beginning or end and abandoned by comprehension. There is no cause for That.

~vlm.110. He who is the utmost limit of all things in common, and is beyond description and imagination; He is the first and beginning of all, without any beginning of his own, and having no source or seed of himself.

सत्ता लयं याति यत्र निर्विकारं च तिष्ठति ।

sattA layam yAti yatra nirvikAram ca tiSThati |

भूयो नावर्तते दुःखे तत्र लब्धपदः पुमान् ॥५।९१।१११॥

bhUyo na_Avartate du:khe tatra labdhapada: pumAn ||111||

sattA layam yAti yatra x

nirvikAram ca tiSThati x

bhUyo na_Avartate du:khe tatra labdhapada: pumAn xx

~vlm.111. He in whom all finite existences are dissolved, and who remains without any change in himself; knowing Him in one's self, no man is subjected to trouble, but enjoys his full bliss in Him.

तद्धेतुः सर्वहेतूनां तस्य हेतुर्न विद्यते ।

संसारः सर्वसाराणां तस्मात्सारं न विद्यते ॥५।९१।११२॥

tad_d.hetu: sarva.hetUnAm tasya hetur_na vidyate |

saMsAra: sarva.sArANAm tasmAt_sAram na vidyate ||112||

tad_d.hetu: sarva.hetUnAm tasya hetur_na vidyate |

saMsAra: sarva.sArANAm tasmAt_sAram na vidyate ||112||

tat hetu:

That is the cause

sarva.hetUnAm

of all causes

tasya hetur_na vidyate

of That a cause is not known.to.be

the samsAra.Convolution

sarva.sArANAm

of all involvements

tasmAt_sAram na vidyate

of That no involvement is known.to.be

~vlm.112. He is the cause of all, without any cause of his own; He is the optimum or best of all, without having anything better than himself.

~m.112-116 . That state is the cause of all causes. There is no cause for that state. It is the essence of all essences. There is no other essence. In such mirror of consciousness all things/objects are reflected like trees on the bank of a lake which are reflected in the waters of the lake. All states of existence are in this state. In that state all things are sweet and delightful. Those that are not pleasant become pleasant with its association. And so that consciousness ether is the most delightful of all delightful things. From That alone all universes emerge, abide in That and increase in That, They are touched by it and dissolve in it.

तस्मिं*श्चिद्दर्पणे स्फारे समस्ता वस्तुदृष्टयः ।

tasmin_cid-darpaNe sphAre sam.astA vastu-dRSTaya: |

इमास्ताः प्रतिबिम्बन्ति सरसीव तटद्रुमाः ॥५।९१।११३॥

imA:_ tA: prati.bimbanti sarasi_ iva taTa-drumA: ||113||

in that vast Consciousness-mirror are all substantial views

what U see here projects

like a mountain.slope reflecting in a lake

~vlm.113. All things are seen in the mirror of his intellect, as the shadow of the trees on the border of a river, is reflected in the limpid stream below.

~m. In such mirror of consciousness all things/objects are reflected like trees on the bank of a lake which are reflected in the waters of the lake.

सर्वे भावा इमे तत्र स्वदन्ते साधुवारिधेः ।

षड्रसा इव जिह्वायाः प्रकटत्वं प्रयान्ति च ॥५।९१।११४॥

sarve bhAvA_ ime tatra svadante sAdhu-vAridhe: |

SaDrasA iva jihvAyA: prakaTatvam prayAnti ca ||114||

sarve bhAvA_ ime tatra svadante sAdhu-vAridhe: |

SaDrasA iva jihvAyA: prakaTatvam prayAnti ca ||114||

sarve bhAvA: ime

all these states [##bhU -> #bhAva / ##sthA -> #sthiti]

tatra svadante

there are to the taste

sAdhu-vAridhe:

of sAdhu-oceans

SaD.rasA: iva jihvAyA:

like the 6 Flavors to their tongues

prakaTatvam prayAnti ca

& they proceed to be evident

~vlm.114. All beings relish their delight in him, as in a reservoir of sweet water; and anything delicious which the tongue doth taste, is supplied from that pure fountain.

तस्मादच्छतरस्यापि चिदाकाशस्य वै पदम् ।

सर्वेषां स्वादुजातीनामलमास्वादनं च तत् ॥५।९१।११५॥

tasmAd_acchatarasya_api cidAkAzasya vai padam |

sarveSam svAdu-jAtInAm_alam_AsvAdanam ca tat ||115||

tasmAd_acchatarasya_api cidAkAzasya vai padam |

sarveSam svAdu-jAtInAm_alam_AsvAdanam ca tat ||115||

tasmAd

from that ∴

acchatarasya_api

see, the pada.state of an even clearer Conscious.Space,

sarveSam svAdu-jAtInAm alam –

of all sorts of sweetness

AsvAdanam ca tat –

and the tasting is that.

~vlm.115. The intellectual sphere of the mind, which is clearer than the mundane sphere, has its existence from his essence; which abounds with the purest delight, than all dulceate things in the world can afford.

~m. All states of existence are in this state. In that state all things are sweet and delightful. Those that are not pleasant become pleasant with its association. And so that consciousness ether is the most delightful of all delightful things.

जायते वर्तते चैव वर्धते स्पृश्यतेऽथ वा ।

तिष्ठन्ति च गलन्तीह तत्राङ्ग जगतां गुणाः ॥५।९१।११६॥

jAyate vartate ca_eva vardhate spRzyate_atha vA |

tiSThanti ca galanti_iha tatra_aGga jagatAm guNA: ||116||

jAyate vartate ca_eva vardhate spRzyate_atha vA |

tiSThanti ca galanti_iha tatra_aGga jagatAm guNA: ||116||

jAyate vartate ca_eva

being.born & existing too

vardhate

growing

spRzyate_atha vA x

tiSThanti ca

galanti_iha

there flow.forth here

tatra_aGga jagatAm guNA: xx

~vlm.116. All these creatures in the world, rise and live in him; they are nourished and supported by him, and they die and are dissolved in him.

~m. From That alone all universes emerge, abide in That and increase in That, They are touched by it and dissolve in it.

~AB. vartate asti spRzyate viparinAmena ||

तत्तद् गुरु गरिष्ठानाम् तत्तल् लघु लघीयसाम् ।

तत्तत् स्थूलं स्थविष्ठानाम् अणीयस् तद् अनीयसाम् ॥५।९१।११७॥

tattad guru gariSThAnAm tattal laghu laghIyasam | tattat sthUlam sthaviSThAnAm aNIyas tad anIyasam ||117||

tattad guru gariSThAnAm

tattal laghu laghIyasam

tattat sthUlam sthaviSThAnAm

aNIyas tad anIyasam

~m.5.91.117-120 20. That (the supreme Self) is bigger than the biggest, lighter than the lightest, smaller than the smallest, grosser than the grossest, more atomic than the most atomic, more distant than the most distant, nearer than the nearest, lower than the lowest, greater than the greatest, more effulgent than the most effulgent, darker than the darkest, object of the objects, neither something (famous) nor something unknown. It does not exist even though pure existence. It is neither visible nor invisible. It is I and not I.

~m.5.91.117. He is the heaviest of the heavy and the lightest of all light bodies. He is the most ponderous of all bulky things, and the minutest of the most minute.

~sv.117 That pure existence is heaviness in all heavy things; that is lightness in all that is light. That is grossness and that alone is subtlety.

दवीयसां दविष्ठं तदन्तिकानां तदन्तोकम् ।

कनीयसां कनीयस्तत्तज्ज्येष्ठं ज्यायसामपि ॥५।९१।११८॥

davIyasam daviSTham tadantikAnAm tadantokam | kanIyasam kanIyastattajjyeSTham jyAyasam.api ||118||

davIyasam daviSTham tadantikAnAm tadantokam

kanIyasam kanIyastattajjyeSTham jyAyasam.api

~vlm.118. He is the remotest of the most remote, and the nearest of whatever is most propinqueous to us; He is the eldest of the oldest and the youngest of the most young.

तेजसाम्_अपि तत्_तेजस्_तमसाम्_अपि तत्_तम: ।

tejasam_api tat_tejas_tamasam_api tat_tama: |

वस्तूनाम्_अपि तद्_वस्तु विशाम्_अप्य्_अङ्ग दिक्-परा ॥५।९१।११९॥

vastUnAm_api tad_vastu vizAm_apy_aGga dik-parA ||119||

tejasam api tat_tejas x

tamasam api tat_tama: x

vastUnAm api tad_vastu x

vizAm api aGga dik-parA xx

~vlm.119. He is brighter far than the brightest, and obscurer than the darkest things; He is the substratum of all substances, and farthest from all the sides of the compass.

तन्न किंचिच्च किंचिच्च तत्तदस्तीव नास्ति च ।

tan_na kiMcic_ca kiMcic_ca tat_tad_asti_iva na_asti ca |

तत्तद्दृश्यम-दृश्यं च तत्तदस्मि न चास्मि च ॥१२०॥

tat_tad_dRzyam_a-dRzyam ca tat_tad_asmi na ca_asmi ca ||120||

tat na kiMcit ca kiMcit ca tat x That is not anything & anything is That

tat asti iva na asti ca x That is as.if & it is not

tat_tad dRzyam x that that is perceptible

a-dRzyam ca x and imperceptible

tat_tad_asmi na ca_asmi ca – that that am I and am not too.

~vwv.556 It is not something; It is also something. It perhaps exists; It does not also exist. It is to be seen; It is also not to be seen. It exists as "I am"; it also exists as "I am not".

~vlm.120. That being is some thing as nothing, and exists as if he were non-existent. He is manifest in all, yet invisible to view; and that is what I am, and yet as I am not the same.

राम सर्वप्रयत्नेन तस्मिन्परमपावने ।

पदे स्थितिमुपायासि यथा कुरु तथानघ ॥५।९१।१२१॥

rAma sarva.prayatnena tasmin_parama-pAvane | pade sthitim_upAyAsi yathA kuru tathA_anagha ||121||

rAma sarva.prayatnena x rAma, with every effort

tasmin parama-pAvane pade x in that perfect pAvana.Airy state

sthitim_upAyAsi yathA kuru tathA_anagha xx

~vwv.121-122 22. O Rama, with all the effort (at your command) by whatever way, try to attain that most sacred perfect state. That state is absolutely pure, never aging. If one knows that nature of Self, he attains quietitude. If one knows that all pervading, expansive, vast form, he will be delivered of all fear of 'saMsara' and will abide eternally in that state.

~vwv.121. Ráma! Try your best to get your rest, in that supreme state of felicity; than which there is no higher state for man to desire.

तद्_अमलम्_अजरम् तदात्म-तत्त्वम् तद्_अवगताव्_उपशान्तिम्_एति चेत: ।

अवगत-वितत-एक-तत्-स्वरूपो भव-भय-मुक्त-पदो_असि तच्_चिराय ॥१२२॥

tad_amalam_ajaram tadAtma-tattvam tad_avagatAv_upazAntim_eti ceta: |

avagata-vitata-eka-tat-svarUpo bhava-bhaya-mukta-pado_asi tac_cirAya ||122||

tad_amalam_ajaram tadAtma-tattvam x

tad_avagatau x

upazAntim_eti x

ceta: x

avagata-vitata-eka-tat-svarUpa: x

bhava-bhaya-mukta-pado_asi tac_cirAya xx

~vwv.122. It is the knowledge of that holy and unchangeable Spirit, which brings rest and peace to the mind; know then that all-pervasive soul, and be identified with the pure Intellect, for your liberation from all restraint. (And the way to this state of perfect liberation, is to destroy by degrees the seeds of our restraints to the same. Namely:--To be regardless of the body, which is the seed of worldliness; and then to subdue the mind, which is the seed of the body; and at last to restrain the breathings and desires, which are the roots of sensations and earthly possessions; and thus to destroy the

other seeds also, until one can arrive to his intellectual, and finally to his spiritual state).

oॐm

DAILY READINGS wd 21June

fm5091 2.je19..22 The Seed of saMsAra .z122

https://www.dropbox.com/s/6tvjke83r914vox/fm5091%202.je19..22%20The%20Seed%20of%20saMsAra%20.z122.docx?dl=0

fm7097 3.je21-22 Various Views .z47

https://www.dropbox.com/s/h8nfpful6szswmv/fm7097%203.je21-22%20Various%20Views%20.z47.docx?dl=0

fm3043 1.je21-22 BURNED CITY .z60

https://www.dropbox.com/s/5wxt84hcw3uz19q/fm3043%201.je21-22%20BURNED%20CITY%20.z60.docx?dl=0

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चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

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fm5091 2.je19..22 The Seed of saMsAra .z122.docx

Jiva Das

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*o*ॐ*m*

FM.5.91

*Inquiry into The Seed of the Samsrti.Convolution*

*Raama said—*

परम.आकाश.कोश=अद्रि.रूढ.लोक.अन्तर=द्रुमम् ।

parama.AkAza.koza=adri.rUDha.loka.antara=drumam |

तारका.पुष्प.शबलम् देव.असुर.विहम्गमम् ॥५।९१।१॥

tArakA.puSpa.zabalam deva.asura.vihamgamam ||5|91|1||

.

*there's a tree*

*on a flower.spangled mountain*

*like the star.spangled sky*

*in Absolute Space*

*:*

*it's*

*the Taaraka.Tree,*

*and on its branches*

*perch*

*Asura.Darklings and Deva.Gods*

*. *

parama.AkAza.koza=adri.rUDha.loka.antara=drumam + tArakA.puSpa.zabalam

deva.asura.vihamgamam

*. *

*VLMitra. RAMA said: . I see the stupendous rock (Brahma) filling the

infinite vault of vacuum, and bearing the countless worlds as its vast
forests, with the starry frame for its flowers and the gods and demigods
for its birds and fowls.

*AS. The mountain here is intended to represent the physical world,
enveloped by the space which is brahman. It has trees of various

communities (lokAntara.druma) etc.

विद्युद् मञ्जरित.उपान्त.नील.नीरद.पल्लवम् ।

vidyut_maJjarita.upAnta.nIla.nIrada.pallavam |

सर्व.ऋतु.रम्य.चन्द्र.अर्क.गण.रम्यक.दन्तुरम् ॥५।९१।२॥

sarva.Rtu.ramya.candra.arka.gaNa.ramyaka.danturam ||5|91|2||

.

*thunderbolt *

*: *

maJjarit*a.**edging*.*blue*.*toothless.shoot*

*a delight for all*.*seasons *

*among Sun & Moon and the gathering of stars *

*flashing a jagged tooth*

*! *

*VLMitra.2. The flashing of lightnings are its blooming blossoms, and the

azure clouds are the leaves of the forest trees; the seasons and the sun
and moon fructify these arbors with good looking fruits.

*its blossoms*

*flash like little lightnings,*

*its leaves*

*are a green cloud.nest,*

*where the seasons and the sun and moon make its orchard*

*fthere *

*ruit*

*fruitful fruits*

*.*

#*sarvartu *sarva.Rtu **m.* every season, MW.; "containing all seasons", a
year L. ; •.• #parivarta **m.* "revolution of all the seasons".

सप्त.अब्धि.वापी.वलितम् सरिc*chaत.मनोहरम् ।

sapta.abdhi.vApI.valitam sarit*zata.manoharam |

चतुर्दश.विध.अनन्त.भूत.जात.उपजीवितम् ॥५।९१।३॥

caturdaza.vidha.ananta.bhUta.jAta.upajIvitam ||5|91|3||

.

*its ponds are Seven*.*Seas*

*a hundred rivers its fantasies*

*fourteen*.*folt.infinite the ways of* *being*.*born*

.

sapta.*seven*.abdhi.*watery.sea*.vApI*valitam sarit.zata.manohara.m |
caturdaza.vidha.ananta.bhUta.jAta.upajIvita.m

*. *

*VLMitra.3. The seven seas are the aqueducts at the foot of this forest,

and the flowing rivers are its channels; and the fourteen worlds are so
many regions of it, peopled with various kinds of beings.

*m.1.5. .... It is surrounded by deep wells, called seven seas. It is

graceful with flowing rivers. It is the support of fourteen worlds (lokas)
and all the living species.

जगत्.काननम् आक्रम्य स्थितायाः कृत.जालकम् ।

jagat.kAnanam Akramya sthitAyA: kRta.jAlakam |

ब्रह्मन् संसृति.मृद्वी.कालताया* वितत.आकृतेः ॥५।९१।४॥

brahman saMsRti.mRdvI.kAlatAया* vitata.AkRte: ||5|91|4||

.

jagat.kAnanam* world.forest *

Akramya

sthita.*existent/situate*.AyA:

kRta.*done/made*.jAlaka.*net\grate*.m

*the brahman.Immensity*

*saMsRti.Convulsion*.mRdvI.kAlatAyA:

vitata.*huge/expansive*.AkRti*.shape/form*.e:

*. *

*VLMitra.4. This wilderness of the world, is beset by the wide spreading
net of cupidity; which has overspre*at_*on the minds of people, as the

creeping vine fills the vineyard ground.

*m.1.5. .... This mutable world, 'saMsara' is vast, expansive and full of

nodes called aging and death. It is full of sorrows and joys. It is firmly
rooted in delusion and is watered by it.

जरा.मरण.पर्वायाः सुख.दुःख.फल.अवलेः ।

jarA.maraNa.parvAyA: sukha.du:kha.phala.avale: |

आरूढ.मूल.मालाया* मोह.सेक.जल.अञ्जलेः ॥५।९१।५॥

ArUDha.mUla.mAlAyA: moha.seka.jala.aJjale: ||5|91|5||

.

jarA.maraNa.parvAyA: *from the** Aging.Death.branches, *

sukha.du:kha.phala=avale:* pleasure.sorrow.fruit=plenty *

A.rUDha.mUla=mAlAyA: *out.growing.root=garlands *

moha.seka.jala.aJjale:* delusion=sprinkle/shower.water*

.

*VLMitra.5. Disease and death form the two branches of the arbor of the

world (Sansára Mahíruha), yielding plentifully the fruits of our weal and
woe; while our ignorance serves to water and nourish this tree to its full
growth.

*m.1.5. .... This mutable world, '*saMs*ara' is vast, expansive and full of

nodes called aging and death. It is full of sorrows and joys. It is firmly
rooted in delusion and is watered by it.

##val #Aval #*Avali*: #AvalI a row , range ; a continuous line ; a series

; dynasty , lineage Vikr. BhP. Prab. Hit. &c.

##ruh #rUDha .p. p. [>ruh रुह्.क्त] Grown, sprung up. . Born, produced;
विषय.व्यासंग.रूढात्मना . mounted, risen; lifted up, imposed on, laden (see
.paricchada); … produced*.*from (comp.); conventional, popular (not yaugika

and said of words which have a meaning not directly connected with their

etymology); y2008001 jd#rUDha. perfected, ripened, e.g. yogino rUDha.yogA:
||5|91| S.Bh.3.21.13

किम् बीजम् अथ बीजस्य तस्य किम् बीजम् उच्यते ।

kim bIjam atha bIjasya tasya kim bIjam ucyate |

अथ तस्य_अपि किम् बीजम् तस्य_अपि किम् भवेत् ॥५।९१।६॥

atha tasya_api kim bIjam bIjam tasya_api kim bhavet ||5|91|6||

.

*so*

*what is the seed of the seed*

*?*

*what do you call the seed of that*

*&*

*then of that too what is the seed,*

*& that too, what would it become*

*?*

kim bIjam atha bIjasya tasya kim bIjam ucyate + atha tasya_api kim bIjam
bIjam tasya_api kim bhavet

*. *

*VLMitra.6. Now tell me, sir, what is seed that produced this tree, and

what is the seed of that seed also. Thus tell me what is the original seed
of the production of the mundane tree.

*m.6.7 What is the seed of this? What is the seed of that seed? What is the

seed of that seed of that seed? O, best of orators, enlighten me on this
for the sake of increase of my knowledge.

सर्वम् एतत् समासेन पुनर् बोध.विवृद्धये ।

sarvam etat samAsena puna:_bodha.vivRddhaye |

सिद्धये ज्ञान.सारस्य वद मे वदताम्.वर ॥५।९१।७॥

siddhaye jJAna.sArasya vada me vadatAm.vara ||5|91|7||

.

sarvam etat *all this *

samAsena *altogether *

punar *again *

bodha.vivRddhaye siddhaye

*for the growth unto empowerment of Realization *

jJAna.sArasya vada me *speak to me of the essence of jJAna.Wisdom, *

vadatAm.vara *Master Orator*!

.

*VLMitra.7. Explain to me all this in short, for the edification of my

understanding; and also for my acquirement of the true knowledge with which
you are best acquainted.

*VASISHTHA said—*

अन्तर्लीन.घन.आरम्भ.शुभाशुभ.महाङ्कुरम् ।

antar.lIna.ghana.Arambha.zubha.azubha.mahA.aGkuram |

संसृति.व्रततेर् बीजम् शरीरम् विद्धि राघव ॥५।९१।८॥

saMsRti.vratate:_bIjam zarIram viddhi rAghava ||5|91|8||

.

antar.lIna.ghana*.A*rambha.zubha.azubha.mahA.aGkuram

*the antar.lIna.ghana.Arambha.good.bat.great.vine *

*saMs*Rti.vratate:

*of Creation spreading like a vine *

bIjam zarIram viddhi

*know this seed as the body, *

rAghava

*rAghava. *

*Samvid.535/8. rAma! Know the body as the seed of the creeper of

trandmigratory existence, with numerous sprouts concealed within in the
form of intense effort and good fortune and misfortune.

*VLMitra.8. Vasishtha answered:.Know Ráma! the corporeal body to be the

seed or cause of this arbour of the world. This seed is the desire which is
concealed in the heart of the body, and shoots forth luxuriantly, in the

sprouts of good and b*at_*acts and deeds.

*m.8.9 O Rama, this body is the seed of this creeper of 'saMsara'. It

conceals in itself the sprout of grand, splendid good and bad initiatives
and initiations.

शाखा.प्रतान.गहना फल.पल्लव=शालिनी ।

zAkhA.pratAna.gahanA phala.pallava=zAlinI |

तेन_इयम् भवति स्फीता शरदि_इव वसुन्धरा ॥५।९१।९॥

tena_iyam bhavati sphItA zaradi_iva vasun.dharA ||5|91|9||

.

*its trunk is a thicket of shoots and fruit.bearing branches*

*and so it abounds like the Earth in the richness of autumn*

*.*

zAkhA.pratAna.gahanA phala.pallava=zAlinI + tena iyam bhavati sphItA
zaradi_iva vasun.dharA

*. *

*VLMitra. ... and it thrives as thickly and fastly, as the paddy fields
flourish in autumn.

*AvinashS: The vine of Sam.sara has a body as its seed (in 8) and here the

growth of this vine is described by producing numerous dense branches, with
fruit and blossoms. By all this, it becomes full like fields in fall.

*jd. . zAkhA.pratAna.gahanA* trunk.shoot.thicket *phala.pallava.zAlinI*
fruit.bearing* *branches *tena_iyam bhavati sphItA* thereby it becomes
abundant *zaradi_iva vasundharA* like the richness of the Earth in autumn. *

भावाभाव.दशा=कोशम् दुःख.रत्न.समुद्गकम् ।

bhAva.abhAva.dazA=kozam du:kha.ratna.samudgakam |

बीजम् अस्य शरीरस्य चित्तम् आशावश.अनुगम् ॥५।९१।१०॥

bIjam asya zarIrasya cittam AzAvaza.anugam ||5|91|10||

.

bhAva*.sense.of.becoming/feeling*/a.*not*.bhAva*.sense.of.becoming*.dazA.
*stage.of.life* koza.*sheath*.m

du:kha.*bad/pain*.ratna*.jewel.*samudgaka*.case/box.*m *Misery'e jewel.case
*

bIja*m *asya zarIrasya *the seed of this body *

cittam *Affective mind *

AzÂvaza.anugam *follower of hopeful likes and hates *

.

* AzÂvaza – Fuzzy Â AzA.vaza / AzA.avaza

*AB. ... AzAyA: vasam ...

*VLMitra.10. The mind which is the seed of the body, is subject to and

slave of all its desires. Its treasure house consists of alternate plenty
and poverty, and its casket contains the gems of pleasure and pain.

*Samvid.536 The mind, following (or obedient to) the influence of desires,

is the seed of this body and it is a casket of gems in the form of sorrows

and a store of states of e*x*istence and non*.ex*istence.

*m.10.13 . The seed of this body is 'chitta', the fundamental, basic mental

cousciousness.This chitta, the mind is a repository of becomings and
nonbecomings. It is a chestfull of pearls called sorrows...

चित्ताद् इदम् उदेत्य्_उच्चैः सद्_असच्_च_अङ्ग.जालकम् ।

cittAt_idam udeti_uccai: sat_asat_ca_aGga.jAlakam |

तथा च_एतत् स्वयम् स्वप्न.सम्भ्रमेष्व्_अनुभूयते ॥५।९१।११॥

tathA ca_etat svayam svapna.sambhrameSu_anubhUyate ||5|91|11||

.

cittAt_ida*m *udeti uccai: . *fro*m *Affective mind it rises high *

sa*t_*asa*t_*ca – *real & unreal *

*limb.machine . *aGga.jAlakam

tathA ca *and thus *

etat svayam *this itself*

svapna.sambhrameSu_anubhUyate *is experienced in delusive dreams*

*. *

*VLMitra.11. It is the mind which spreads this net.work of reality and

unreality; as it stretches the fretwork of truth and falsehood in dreams
and visions.

*m. From this mind arise/emerge all existences and nonexistences. And it

experiences all these as if in a dream

यथा गन्धर्व.संकल्पात् पुरम् एवम् हि चेतसः ।

yathA gandharva.saMkalpAt puram evam hi cetasa: |

स.वात.आयनम् आकार.भासुरम् जायते वपुः ॥५।९१।१२॥

sa.vAta.Ayanam AkAra.bhAsuram jAyate vapu: ||5|91|12||

.

*for*

*like a conceptual city of Gandharva.Choristers*

*such is a journey on the wind of cetas.Affectivity*

*:*

*the embodiment gives form to radiance*

*.*

yathA gandharva.saMkalpAt puram evam hi cetasa: |sa.vAta.Ayanam
AkAra.bhAsuram

jAyate vapu:

*. *

*m.10.13 .... Just like a 'gandharva city' which is imagined by mind, this

body is also conceived/willed by mind.

*VLMitra.12. As the dying man sees in his imagination, the messengers of

death appearing before him; so doth the mind, present the figure of the

unreal body as a realiti.

यद् इदम् किंचिद् आभोगि जागतम् दृश्यताम् गतम् ।

yat_idam kiMcit_Abhogi jAgatam dRzyatAm gatam |

रूपम् तच् चेतसः स्फारम् घट.आदित्वम् मृदो यथा ॥५।९१।१३॥

rUpam tat_cetasa: sphAram ghaTa.Aditvam mRda:_yathA ||5|91|13||

.

yat_idam kiMcid Abhogi jAgatam *whatever this worldly enjoyment *

dRzyatAm gatam *having come to perception *

rUpam tat.cetasa: sphAram *is an extending of form as That.awareness; *

ghaTa.Aditvam mRdo yathA *just as pots and the like are merely mud*

*. *

*whatever worldly enjoyment *

*comes to perception, it is just *

*the projection of That as the *

*awareness of form; just as pots *

*and bowls are projections of mud. *

*VLMitra.13. All these forms and figures, which appear to our view in these

worlds, are the formations of the mind, as the pots and toys are the works

of clai. (The mind being the same with Brahma; is the formal cause of all
existences).

*Samvid.537/13. Whatever here with extent, belonging to the world, has
fallen into objecthood (i.e. has become an object of sense.perception),

that is the expanded form of the mind, as the nature of a pot and the like

is that of clai.

.sv.13 Whatever is seen here as the world is but the expansion of the mind,
even as pots are transformations of clai.

*m. Just like pots which belong to mud, this world form, which is unreal

and phenomenon based, belongs to 'citta', the mind consciousness.

द्वे बीजे चित्त.वृक्षस्य वृत्ति.व्रतति.धारिणः ।

dve bIje citta.vRkSasya vRtti.vratati.dhAriNa: |

एकम् प्राण.परिस्पन्दो द्वितीयम् दृढ.भावना ॥५।९१।१४॥

ekam prANa.parispanda:_dvitIyam dRDha.bhAvanA ||5|91|14||

.

dve bIje citta.vRkSasya

*there are two seeds of the Affection.Tree*

vRtti*.*vratati*.*dhAri*.*Na:

ekam prANa.parispanda:

*one is the proliferation of the prANa.s *

dvitIyam dRDha.bhAvanA

*the second is firm conv**iction/vAsanAs *

< … dRDhA bhAvanA vAsanA …

*VLMitra.14. There are two kinds of seeds again which give rise to the

arbor of the mind, which is entwined by the creepers of its faculties; one
kind of these is the breathing of the vital breath, and the other is

thinking or the train of its thoughts. (The text has the words [.
verify]dridka.bhávana or the certainty of the knowledge of its reality).

.sv.14 There are two seeds for the tree known as the mind which carries

within it innumerable notions and ideas: first, movement of prana

(life.force) and second, obstinate fanc*i.*

*Samvid.538 There are two seeds of the tree that is the mind, bearing

creepers that are (mental) dispositions (or functions). One is the movement
of Prana (or vital air or vital energy) and the other is intense

contemplation (of a sense.object which leaves a strong mental impression or
vAsanA).

यदा प्रस्पन्दते प्राणो नाडी.संस्पर्शन.उद्यतः ।

yadA praspandate prANa:_nADI.saMsparzana.udyata: |

तदा संवेदनम् अयम् चित्तम् आशु प्रजायते ॥५।९१।१५॥

tadA saMvedanam ayam cittam Azu prajAyate ||5|91|15||

.

yadA praspandate prANa:

*when the prANa emergent as vibration *

nADI.saMsparzana.udyata:

*is NAdI.contact=entered *

tadA saMvedanam ayam

*then this perception/cognition*

cittam Azu prajAyate

*quickly gives.rise=to **the citta Affective mind*.

#spand . #*praspand *A1. .स्पन्दते (ep. also P. °ति), to quiver, throb,
palpitate &c.

#spRz . #saMspRz . #saMsparzana saMsparzana .adj. touching mbh.; .n.

contact, mixture with (instr. gen, or comp.) mbh. &c.

#vid . #*saMvid* . #*saMv*ed*ana .n.* .*saMv*edanA संवेदनम् ना

together.knowing Co.gnition, Analytical Perception, Comprehension; "...

'thinking' ... [but] much more th*at_m*ere thinking. Cognition,
comprehension, feeling, e*x*perience and knowledge are also implied by '
*saMv*edanam'." SV. • Sensation, feeling, e*x*periencing, suffering;

दुःखसंवेदनायैव रामे चैतन्यमर्पितम् U.1.48.• the act of perceiving or

feeling, [e*x*ercising *saMv*it Awareness], perception, sensation; making
known, information. #*saMv*edanIya *.adj.* to be perceived or felt nyAyas.
• #*saMv*ed*ita* *.adj.* (fr. Caus.) made known, informed, instructed. • #
*saMv*edya *.adj.* to be known or understood or learnt; intelligible; to be
communicated to (tasmin); .tA f. intelligibility; .tva n.; sensation nyAyas

*VLMitra.15. When the vital air vibrates through the lungs and arteries,

the mind then has the conciousness of its existence.

*m.15.20. When prana starts vibrating in its attempt to flow through the

centers, then mind emerges with all its sensations, feelings and griefs....

यदा न स्पन्दते प्राणः शिरा.सरणि.कोटरे ।

yadA na spandate prANa: zirA.saraNi.koTare |

असंवित्ति.वशात् तेन चित्तम् अन्तर् न जायते ॥५।९१।१६॥

a.saMvitti.vazAt tena cittam antar na jAyate ||5|91|16||

.

*when the Praana does not vibrate in the channels of the brain*

*because of non.Samvitti.Cognition*

* Affected Mind does not arise within*

.

yadA na spandate prANa: zirA.saraNi.koTare + a.saMvitti.vazAt tena cittam
anta:_na jAyate

*.*

*VLMitra.16. When the vital breath ceases to circulate through the lungs

and wind pipes, there ensues the insensibility of the mind and the

circulation of the heart.blood is put to a stop.

प्राण.स्पन्दनम् एव_इदम् चित्त.द्वारेण दृश्यते ।

prANa.spandanam eva_idam citta.dvAreNa dRzyate |

जगन्.नाम_आगतम् व्योम्नि नीलत्व.आदि.वद्_ईदृशम् ॥५।९१।१७॥

jagat.nAma_Agatam vyomni nIlatva.Adi.vat_IdRzam ||5|91|17||

.

prANa.spandanam eva idam *this is only the vibration of prANa *

citta.dvAreNa dRzyate* It is perceived/understood by the citta.doorway *

jagan.nAma*.*Agatam vyomni* taking the name "Jagat World", in the Sky *

nIlatva.Adi.vadI.dRzam *like speaking of "blueness &c" *

.

*VLMitra.17. It is by means of the vibrations of breath and the action of

the heart, that the mind perceives the existence of the world which is as
false as the appearance of the blue sky, in the empty space of vacuum.

*m.15.20. When prana starts vibrating in its attempt to flow through the

centers, then mind emerges with all its sensations, feelings and griefs. If
it does not try to flow thro 'the nerves, then there is no mind since there
are no inputs from external phenomena. This movement of prana is perceived
through the medium of mind and this perception is called as world

प्राण.स्पन्दन.सुप्ता च तच्*छान्तिः शान्तिर् उच्यते ।

prANa.spandana.suptA ca tat*zAnti: zAnti: ucyate |

प्राण.संस्पन्दनात् संविद् याति वीटा_इव चोदिता ॥५।९१।१८॥

prANa.saMspandanAt saMvit_yAti vITA_iva coditA ||5|91|18||

.

prANa.spandana.suptA ca

*and the inactive/sleeping vibration of prANa *

tat zAnti: zAntir ucyate* that stillness is known as Peace *

prANa.*saMs*pandanAt* after the co.vibration of prANa *

*saMvid* yAti becomes *saMv*id Cognition

vITA iva coditA like a ball being paddled.

##cud . **codita* caused to move quickly; impelled, incited; carried on (a

business); directed, ordered; informed, apprised; inquired after;

enjoined... *coditatvam the being enjoined Jaim.
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Jaim>
vi, 1, 9 . ca udita.

*VLMitra.18. But when these vibrations and actions fail to rouse the

sleeping mind, it is then said to enjoy its peace and quiet; otherwise they
merely move the body and mind, as the wires move the dolls in the puppet
show.

*m.15.20 ... The peace and quiet that occurs when the movement of prana

subsides, is called peace. However when the movement is restored, mental
movements return like a ball that jumps back from ground. …

*AB. … | vItA kanduka: | coditA kara^abhihatA ||5|91|

संवित् स्फुरति देहेषु प्राण.स्पन्द.प्रबोधिता ।

saMvit sphurati deheSu prANa.spanda.prabodhitA |

चक्र.आवतैर् अङ्गणेषु वीटा_इव करता.आडिता ॥५।९१।१९॥

cakra.Avartai:_aGgaNeSu vITA_iva karatA.ADitA ||5|91|19||

.

saMvit sphurati deheSu prANa.spanda.prabodhitA |

cakrAvartai:_aGgaNeSu vITA_iva

kara.tADitA

(suggestive of #taDit)

hant.stricken

.

*VLMitra.19. When the body has its sensibility, caused by the breathing of

the vital air, it begins to move about like a doll dancing in its giddy
circle in the Court yard, by artifice of the puppet player.

*m.15.20 ...However when the movement is restored, mental movements return

like a ball that jumps back from ground. The perceptions and sensations
that are generated spring around in body, like a ball which moves around in
the field when struck by a stick. In fact consciousness exists everywhere.
However it gets activated when stirred by prana. It is like
smell/fragrance, which is subtle, spreads on being touched and borne by
breeze.

सती सर्व.गता संविd प्राण.स्पन्देन बोध्यते ।

satI sarva.gatA saMvit prANa.spandena bodhyate |

सूक्ष्मात् सूक्ष्मतर.आकारा गन्ध.लेखा_इव वायुना ॥५।९१।२०॥

sUkSmAt sUkSmatara.AkArA gandha.lekhA_iva vAyunA ||5|91|20||

.

satI sarva.gata.a saMvit prANa.spandena bodhyate | sUkSma.at
sUkSmatara.AkAra.a gandha.lekha.a iva *by/with the* vAyu.nA

*. *

*VLMitra.20. The vibrations of breath awaken also our self.consciousness,

which is minuter than the minutest atom; and yet all pervasive in its
nature, as the fragrance of flowers, which is blown afar in the air by the
breath of the wind.

*m.15.20. ... The perceptions and sensations that are generated spring

around in body, like a ball which moves around in the field when struck by
a stick. In fact consciousness exists everywhere. However it gets activated
when stirred by prana. It is like smell/fragrance, which is subtle, spreads
on being touched and borne by breeze.

संवित् संरोधने श्रेय: परमम् विद्धि राघव ।

saMvit saMrodhane zreya: paramam viddhi rAghava |

कारणाक्रमणम् यत्र क्षोभस् तत्र न विद्यते ॥५।९१।२१॥

kAraNÂkramaNam yatra kSobha:_tatra na vidyate ||5|91|21||

.

saMvit.*awareness* *whin **the* saMrodhana*i zreyas
*.better/excellent/beloved* parama.*higher\super-*.m viddhi*.know!*
*Râghava* + kAraNAkramaNa*m yatra.*where* kSobha**: *tatra*.there*.aboutThat
na.*no/t* vidyat.*knowing2be*.e

*. *

*VLMitra.21. It is of great good, O Ráma! to confine one's consciousness in

one's self, (as it is to shut the fragrance of the ffower in its seed

vessel;and it is effected by stopping the breathing bi.means of the

practice of pránáyámá or suppression of breath; as the diffusion of odours
is prevented by shutting out the current air).

*m.21.27. O Rama, to restrain prana is very good. It yields the highest

fruit. Know that where prana is restrained there will be no turbulence or
confusion. Where pranic movement occurs there sensations emerge...

संवित् समुदिता_एव_आशु याति संवेद्यम् आदरात् ।

saMvit samuditA_eva_Azu yAti saMvedyam AdarAt |

संवेदनाद् अनन्तानि ततो दुःखानि चेतसः ॥५।९१।२२॥

saMvedanAt_anantAni tata:_du:khAni cetasa: ||5|91|22||

.

saMvit.Awareness

samuditA_eva_Azu

yAti saMvedyam

AdarAt

saMvedanAt_anantAni

tata: thus/from.that

du:khAni cetasa:

ills of Affective Awareness

.

#saMvit . saMvedya . saMvedana

*VLMitra.22. By restraining our self.conciousness we in ourselves succeed

to refrain from our conciousness of all other things because the knowledge
of endless objects (particulars), is attended with infinite trouble to the
mind. (All knowledge is the vexation

of the spirit. Solomon's Proverbs).

*m. Where pranic movement occurs there sensations emerge. Sensations cause

and movements is mind, 'chitta'. This world is spreat_with such calamitous
movements of 'chitta'...

संसुप्त.आन्तर.बोधाय संवित् सम्तिष्ठते यदा ।

saMsupta.antara.bodhAya saMvit samtiSThate yadA |

लब्धम् भवति लब्धव्यम् तदा तद् अमलम् पदम् ॥५।९१।२३॥

labdham bhavati labdhavyam tadA tat_amalam padam ||5|91|23||

.

*saMs*upta*.a*ntara.bodhAya

*the inner realization of Deep Sleep *

*saMv*it s*am*tiSThate

*when*

labdham bhavati

*it becomes got *

labdhavyam

*gettable *

*then*

ta*t_*amalam padam

*is That immaculate state*

*.*

*VLMitra.23. When the mind comes to understand itself, after it is roused
from its dormancy of self.forgetfulness, (by being addicted to the thoughts

of external objects); it gains what is known to be the best of gains, and
the purest and the holiest state of life.

*m. When this internal awareness (of external phenomena) cease, then

whatever is to be gained is gained, which is that perfect state.

*when the Awareness has got established*

*in realization of the Deep.Sleep state*

*then*

*what remains to be got*

*is*

*That immaculate state.*

तस्मात् प्राण.परि.स्पन्दैर् वासनाचोदनैस् तथा ।

tasmAt prANa.pari.spandai:_vAsanA.codanai:_tathA |

नो चेत् संविदम् उच्छूनाम् करोषि तद् अजो भवान् ॥५।९१।२४॥

no ced saMvidam ucchUnAm karoSi tat_aja:_bhavAn ||5|91|24||

.

tasmAt – *from that / therefore *

prANa.parispandai:

vAsanÂcodanai:

*thus *

na.u ced* saMv*ida*m *ucchUnAm karoSi

ta*t_*aj*a: *bhavAn *that unborn, sir. *

*VLMitra.24. If with the vacillation of your vital breaths, and the

fluctuation of your wishes, you do not disturb the even tenor of your
consciousness, like the giddy part of mankind, then you are likened to the
great Brahma himself: (who lives and does what

be likes, without any disturbance of his inward intuition).

*m. Where pranic movement occurs there sensations emerge. Sensations cause

sorrows. When this internal awareness (of external phenomena) cease, then
whatever is to be gained is gained, which is that perfect state. Thus if
you do not promote the increase of pranic movements driven by vAsanAs, then
there will be no rebirth. O Rama, know that increase of sentient knowledge
and movements is mind, 'chitta'. This world is spread with such calamitous
movements of 'chitta'. O Rama, yogis restrain these pranic movements
through yogic methods of meditation etc. It is said that this leads to
attitude of equality and causes greatest happiness.

##cud . #*codana *. impelling , invitation , direction , rule , precept,
Mn. I , &c

संविद् उच्छूनताम् चित्तम् विद्धि तेन_इदम् आततम् ।

saMvit_ucchUnatAm cittam viddhi tena_idam Atatam |

अनर्थ.जालम् आलून.विशीर्ण.जन.जीवकम् ॥५।९१।२५॥

an.artha.jAlam AlUna.vizIrNa.jana.jIvakam ||5|91|25||

.

*saMv*i*t_*ucchUnatAm* the expansion of Awareness *cittam viddhi* know as
affective mind *tena *thereby/by.that.means *

ida*m *Atatam* this *

an.artha.jAlam

AlUna.vizIrNa.jana.jIvakam

*VLMitra.25. The mind without its self.consciousness or conscience, is a

barren waste; and the life of man with its knowledge of truth, is as a mazy
path, beset with traps and snares of errors and dangers.

*m.21.27... O Rama, know that increase of sentient knowledge and movements

is mind, 'chitta'. This world is spread with such calamitous movements of
'chitta'. O Rama, yogis restrain these pranic movements through yogic
methods of meditation etc. It is said that this leads to attitude of
equality and causes greatest happiness.

#zvi . #*ucchUna *. swollen, fat, expanded • expanded, <cid.ucchUnatAyA eva
jIva.Adi.bhAvena> y3010.035 Comm. • «sad iva akhilam ucchUnam vApy
anucchUnam apy asat» y7055.020.

योगिनश् चित्त.शान्त्य्.अर्थम् कुर्वन्ति प्राण.रोधनम् ।

yogina:_citta.zAnti.artham kurvanti prANa.rodhanam |

प्राणायामैस् तथा ध्यानैः प्रयोगैर् युक्ति.कल्पितैः ॥५।९१।२६॥

prANAyAmai:_tathA dhyAnai: prayogai:_yukti.kalpitai: ||5|91|26||

.

yogina: *the yogìs *citta.zAnti.artham *in.order.to <http://in.order.to>
cal*m *the affective mind *kurvanti prANa.rodhanam *effect the restraint of
prANa / *

prANAyAmai:_tathA *by their control of breath thus *dhyAnai: *by their
meditations *

prayogai:

yukti.kalpitai:

*.*

*VLMitra.26. The meditative Yogi is practised to the suppression of his

breath for the peace of his mind, and conducts his pránayáma or restraint
of resperation, and his dhyana or intense meditation, according to the
directions of his spiritual guide and the

precepts of the sástras.

*m.21.27. ... O Rama, yogis restrain these pranic movements through yogic

methods of meditation etc. It is said that this leads to attitude of
equality and causes greatest happiness.

चित्त.उपशान्ति=फलदम् परमम् संय.कारणम् ।

citta.upazAnti=phaladam paramam sAmya.kAraNam |

सुभगम् संविदः स्वास्थम् प्राण.सम्रोधनम् विदुः ॥५।९१।२७॥

subhagam saMvida: svAstham prANa.saMrodhanam vidu: ||5|91|27||

.

citta*.u*pazAnti=phala.dam

*m bearing the fruit of affective quieting *

paramam *sAmya*.kAraNam *the absolute, the cause of *

subhagam *saMvid*a: svAstham

prANa. *saMr*odhanam vidu:

*x *

*saMr*odhana

*VLMitra.27. Restraint of breath is accompanied by the peace of mind,

causing the evenness of its temperament; and it is attended with health and
prosperity and capacity of cogitation to its practiser.

*Samvid.541 Restraining (or stopping) *prANa* *prANa* (or the vital air) is

regarded as producing the fruit of mental calmness, the principal cause of
equability, agreeable (or blessed) and the sound state of consciousness.

**sAmya *

ज्ञान.विद्भिः प्रकटिताम् अनुभूताम् च राघव ।

jJAna.vidbhi: prakaTitAm anubhUtAm ca rAghava |

चित्तस्य_उत्पत्तिम् अपराम् वासनाजीविताम् शृणु ॥५।९१।२८॥

cittasya_utpattim aparAm vAsanAjIvitAm zRNu ||5|91|28||

.

jJAna.vidbhi: prakaTitAm . *by Wisdom.Knowers made evident *

anubhUtAm ca* . and experienced, *

*rAghava, *

cittasya .* from the affective Mind *

utpattim . *the utpatti Outfall *

aparAm vAsanA.jIvitAm zRNu* . hear of another vAsanA Enlivening. *

*VLMitra.28. Learn Ráma, another cause of the activity of the mind, which

is considered by the wise as the source of its perpetual restlessness; and
this is its restless and insatiable concupiscence.

*m.28.35. O Rama, I shall now tell you of another way by which mind is

generated. This is the experienced even by Jnanis. This is sustained by
vAsanAs.

#prakaTa.*manifest/apparent*

दृढ.भावनया त्यक्त=पूर्वापर.विचारणम् ।

dRDha.bhAvanayA tyakta=pUrvApara.vicAraNam |

यदादानम् पदार्थस्य वासना सा प्रकीर्तिता ॥५।९१।२९॥

yadAdAnam padArthasya vAsanA sA prakIrtitA ||5|91|29||

.

dRDha.bhAvanayA

*with** firm bhAvanA.Feeling/Affecting *

tyakta=pUrvApara.vicAraNam

yadAdAnam padArthasya

vAsanA sA prakIrtitA

*. *

*Samvid.486 &*Samvid.542 That is called desire (or mental impression) which

is the seizing of an object abandoning prior and subsequent considerations
with a firm conception (or recollection, bhAvanA #BhAvanA Feeling).

*VLMitra5.91.29. Now this concupiscence is defined as the fixed desire of

the mind, for the possession of something, without consideration of its
prior and ultimate conditions, (i.e. Whether it is worth having or not, and
whether its gain will be productive of the iesired object in view).

*m.5.91.29 . This is sustained by vAsanAs. Abandoning all pros and cons, if

material objects are accepted in firm faith (in them that they are what
they appear), such an acceptance is called vAsanA.

#pUrvApara

भावितस् तीव्र.संवेगाद् आत्मना यत् तद् एव सः ।

bhAvita:_tIvra.saMvegAt_AtmanA yat tat_eva sa: |

भवत्य्_आशु, महाबाहो, विगत.इतर.संस्मृतिः ॥५।९१।३०॥

bhavati_Azu, mahAbAho, vigata.itara.saMsmRti: ||5|91|30||

.

bhAvita:

*one who has felt *

tIvra. *saMv*egAt

*thru fierce intensity *

AtmanA yat t*at_*eva* sa* *

bhavati Azu

mahAbAho

*Master Archer, *

vigata*.i*tara.*saMs*mRti:

*. *

*Samvid.543 rAma! What was cherished (or thought of ) by one's mind with

intense vehemence, that alone does he become quickly, devoid of other
recollections.

*VLMitra.30. It is the intensity of one's thought of getting something that

produces it before him; in utter disregard of the other objects of its
remembrance. (The gloss gives a mystic sense of this passage; that
reminiscence which is the cause of the reproduction of prior impression is
upset by the intensity of the present thought in the mind).

*m.28.35. When something is conceived with great seriousness, haste and

excitement, the Self immediately becomes that, leaving aside all other
ideas. When a person is beset with vAsanAs, whatever that vAsanA perceives,

he will perceive that onl*i.*

*AB. bhAvita: tIvra. *saMv*egAt AtmanA yat t*at_*eva* sa* *bhavati Azu
mahAbAho vigata*.i*tara.*saMs*mRti: ...

तादृग्.रूपः स* पुरुषो वासना.विवशी.कृतः ।

tAdRk.rUpa: sa* puruSa:_vAsanA.vivazI.kRta: |

यत् पश्यति तद्_एतत् तत् सद्.वस्त्व्_इति विमुह्यति ॥५।९१।३१॥

yat pazyati tat_etat tat sat.vastu.iti vimuhyati ||5|91|31||

.

tAdRk.rUpa: sa* puruSa: vAsanA.vivazI.kRta:

.

tAdRk.rUpa: sa* puruSa:_x

vAsanA.vivazI.kRta:

yat pazyati tat_etat tat

sat.vastu.iti vimuhyati

*.*

*Samvid.544 Whatever that person of such nature, brought under the control

of desires (or mental impressions) perceives, he is bewildered in this
manner: "This here is that real thing." [the substantiality of That as
Suchness].

*VLMitra.31. The man being infatuated by his present desire, believes

himself as it depicts him to be; and takes his present form for real, by

his forgetfulness of the past and absent realit*i.* (The present unreal

appears as real, and the past reality passes away as an unreality, as in
the case of prince Lava's believing himself a chandala during his dream,
and so it is with us to take ourselves as we think us to be).

*m.28.35. O Rama, I shall now tell you of another way by which mind is

generated. This is the experienced even by Jnanis. This is sustained by
vAsanAs. Abandoning all pros and cons, if material objects are accepted in
firm faith (in them that they are what they appear), such an acceptance is
called vAsanA. When something is conceived with great seriousness, haste
and excitement, the Self immediately becomes that, leaving aside all other
ideas. When a person is beset with vAsanAs, whatever that vAsanA perceives,

he will perceive that onl*i.*

वासनावेग.वैवश्यात् स्वरूपम् प्र.जहाति तत् ।

vAsanAvega.vaivazyAt svarUpam pra.jahAti tat |

भ्रान्तम् पश्यति दुर्दृष्टिः सर्वम् मद.वशाद् इव ॥५।९१।३२॥

bhrAntam pazyati dur.dRSTi: sarvam mada.vazAt_iva ||5|91|32||

.

vAsanAvega.vaivazyAt

svarUpam prajahAti tat

bhrAntam pazyati dur.dRSTi:

sarvam mada.vazA*t_*iva

*. *

*Samvid.545 He forsakes his real nature on account of subjection to the

force of desires. Then that person of wrong perception sees everything
confusedly, as if under the influence of intoxication.

*VLMitra.32. It is the current of our desire, that carries us away from the

reality; as the drunkard sees everything whirling about him in his
intoxication.

*m.28.35.... When a person is beset with vAsanAs, whatever that vAsanA
perceives, he will perceive that onl*i.* Then in that ecstasy and

excitement a being abandons his real form and nature. He perceives the
entire world like a person who is drunk. He will then be full of mental
worries. Such non holistic and partial perception, which attributes Self

status to something that is non.Self is called 'mind'. Know this. Thus mind

emerges due to vAsanAs and firm faith in matter. This is the cause of birth
and death.

असंयg.ज्ञानवान् एव भवty_आधि.परिप्लुतः ।

a.sAmyak.jJAnavAn eva bhavati_Adhi.paripluta: |

अन्तस्थया वासनया विषेण_इव वशी.कृतः ॥५।९१।३३॥

antasthayA vAsanayA viSeNa_iva vazI.kRta: ||5|91|33||

.

a.*sAmyag*.jJAna=vAn eva

*somebody quite without Whole Wisdo*m

bhavati

*becomes *

Adhi.paripluta:

*overflowing with anxiety *

antasthayA vAsanayA

*thru an infective vAsanA *

viSeNa_iva vazI.kRta:

*enforced as by poison*

*. *

*VLMitra.33. Men of imperfect knowledge, are led to like errors by their

desires, as a man is driven to madness by the impulse of passions.

*m.32.35. When something is conceived with great seriousness, haste and

excitement, the Self immediately becomes that, leaving aside all other
ideas. When a person is beset with vAsanAs, whatever that vAsanA perceives,

he will perceive that onl*i.* Then in that ecstasy and excitement a being

abandons his real form and nature. He perceives the entire world like a
person who is drunk. He will then be full of mental worries. Such non
holistic and partial perception, which attributes Self status to something

that is non.Self is called 'mind'. Know this. Thus mind emerges due to

vAsanAs and firm faith in matter. This is the cause of birth and death.

असंयग्.दर्शनम् यस्माद् अनात्मन्य्_आत्म.भावनम् ।

a.sAmyak.darzanam yasmAt_anAtmani_Atma.bhAvanam |

यद्_अवस्तुनि वस्तुत्वम् तच्_चित्तम् विद्धि राघव ॥५।९१।३४॥

yat_avastuni vastutvam tat_cittam viddhi rAghava ||5|91|34||

.

a.*sAmyag*.darzanam

*without composite *

Non.holistic perception is that –

yasmA*t_*an*.A*tmani

*wherefrom, in the non.Self, *

Atma.bhAvanam

*there is Self.Feeling the Self in the non.Self *

y*at_*avastuni

*what is, in insubstantiality, *

vastutvam

*full substantiality *

tac cittam viddhi rAghava

*Know that as affective chitta, rAghava. *

*VLMitra.34. Such is the nature of the mind, that it leads to the imperfect

knowledge of things, so as to view the unreal as real, and the unspiritual
as spiritual.

*m.32.35. ... Then in that ecstasy and excitement a being abandons his real

form and nature. He perceives the entire world like a person who is drunk.
He will then be full of mental worries. Such non holistic and partial

perception, which attributes Self status to something that is non.Self is

called 'mind'. Know this. Thus mind emerges due to vAsanAs and firm faith
in matter. This is the cause of birth and death.

*jd. . a.*sAmyag*.darzanam *without composite *Non.holistic perception is
that – yasmA*t_*an*.A*tmani* wherefrom, in the non.Self, *Atma.bhAvanam *there
is Self.Feeling the Self in the non.Self *y*at_*avastuni* what is, in
insubstantiality, *vastutvam *full substantiality *tac cittam viddhi rAghava*
Know that as affective chitta, rAghava. *

दृढ.अभ्यास.पदार्थ.एक.वासनाद् अतिचञ्चलम् ।

dRDha.abhyAsa.padArtha.eka.vAsanAt_ati.caJcalam |

चित्तम् संजायते जन्म.जरा.मरण.कारणम् ॥५।९१।३५॥

cittam saMjAyate janma.jarA.maraNa.kAraNam ||5|91|35||

.

dRDha.abhyAsa.padArtha=eka.vAsanAt

*from constant.practice of a particular acquired vAsanA, *

ati.caJcalam

*the hyperactive *

cittam s*am*jAyate

*citta Affection arises *

janma.jarA.maraNa.kAraNam

*as the cause of birth, age, and death. *

*Samvid.546 The mind, extremely fickle on account of the desire for the

particular onject of intense and repeated practice, becomes the cause of
birth, infirmity and death.

*VLMitra.35. It is the eager expectation of getting a thing, which is fixed

and rooted in the heart, that impels the restless mind to seek its desired
object, in repeated births and transmigrations.

.?? Know this. Thus mind emerges due to vAsanAs and firm faith in matter.

This is the cause of birth and death.

*m.32.35. .... Know this. Thus mind emerges due to vAsanAs and firm faith

in matter. This is the cause of birth and death.

यदा न वास्यते किंचिd धेय.उपादेय.रूपि यत् ।

yadA na vAsyate kiMcit_dheya.upAdeya.rUpi yat |

स्थीयते सकलम् त्यक्त्वा तदा चित्तम् न जायते ॥५।९१।३६॥

sthIyate sakalam tyaktvA tadA cittam na jAyate ||5|91|36||

.

*when you are not addicted to opposites*

*entirely abandoned*

*the Affective state of Mind does not arise*

*.*

*Samvid.547 When anything in the form of what is fit to be left or taken is

not infused and it remains having abandoned all, then the mind does not
arise.

*VLMitra5.91.36. When the mind has nothing desirable or disgusting to seek

or shun, and remains apart from both, it is no more bound to regeneration
in any form of existence.

.sv.36 When notions of the desirable and undesirable do not arise, then the

mind does not arise and there is supreme peace.

अ.वासनत्वात् सततम् यदा न मनुते मनः ।

a.vAsanatvAt satatam yadA na manute mana: |

अ.मनस्ता तदा_उदेति परम.उपशम.प्रदा ॥५।९१।३७॥

a.manastA tadA_udeti parama.upazama.pradA ||5|91|37||

.

a.vAsanatvAt satatam

yadA – *at which time *

na manute mana:

a.manastA

tadA – *at that time *

udeti parama*.u*pazama.pradA

*. *

*VLMitra.37. When the mind is thoughtless about anything, owing to its want

of desire of the same; it enjoys its perfect composure, owing to its
unmindfulness of it and all other things.

*m.36.40 ... When mind does not muse even a little due to absence of

vAsanAs, then one becomes free of mind which is the most peaceful
condition. When nothing sparkles in consciousness, then mind does not
emerge in it....

यदा किंचिन् न संवित्तौ स्फुरत्य्_अभ्रम् इव_अम्बरे ।

yadA kiMcit_na saMvittau sphurati_abhram iva_ambare |

तदा पद्मा* इव_आकाशे चित्तम् अन्तर् न जायते ॥५।९१।३८॥

tadA padmA* iva_AkAze cittam antar na jAyate ||5|91|38||

.

yadA kiMcin na saMvittau

sphuraty abhram iva_ambare

tadA padmA iva_AkAze

cittam antar na jAyate

*. *

*VLMitra.38. When there is no shadow of anything, covering the clear face

of consciousness, like a cloud obscuring the face of the sky; it is then
that the mind is said to be extinct in a person, and is lost like a

lotus.flower, which is never seen to grow in the expanse of the sk*i.*

*m.36.40 .... When nothing sparkles in consciousness, then mind does not

emerge in it. In a clear sky, one can not see a lotus. When none of the

phenomena matter is not apprehended or thought about, how c*at_m*ind arise?

O Rama, to think of an object as real due to attachment is to have mind.
This, in my opinion, is the shape and form of mind.

यदा न भाव्यते भावः क्वचिj जगति वस्तुनि ।

yadA na bhAvyate bhAva: kvacit_jagati vastuni |

तदा हृd.अम्बरे शून्ये कथम् चित्तम् प्रजायते ॥५।९१।३९॥

tadA hRt.ambare zUnye katham cittam prajAyate ||5|91|39||

.

yadA na bhAvyate bhAva:

kvacit jagati vastuni* anywhere in the substantial world *

tadA hR*t.*ambare zUnye* – then in the empty Heart.sky *

katham cittam prajAyate

*VLMitra.39. The mind can have no field for its action, when the sphere of

the intellect is drained and devoided of all its notions of worldly
objects.

*m. When none of the phenomena matter is not apprehended or thought about,
how can mind arise?

एतावद् मात्रकम् मन्ये रूपम् चित्तस्य राघव ।

etAvat_mAtrakam manye rUpam cittasya rAghava |

यद् भावनम् वस्तुनो ऽन्तर्.वस्तुत्वेन रसेन च ॥५।९१।४०॥

yat_bhAvanam vastuna:_antar.vastutvena rasena ca ||5|91|40||

.

etAv*at_m*Atrakam manye

*this much a measurement, I opine, *

rUpam cittasya rAghava

*is the form of chitta.Affection, rAghava, *

y*at_*bhAvanam vastuna:_antar

*which is felt as substance within *

vastutvena rasena ca

*and **with** the sap of substance*

*. *

*VLMitra.40. Thus far have I related to you, Ráma, about the form and

features of the mind; that it is only the entertaining of the thought of
something with fond desire of the heart. (Here the mind is identified with
the fond thought or wish, of a man).

*m. O Rama, to think of an object as real due to attachment is to have

mind. This, in my opinion, is the shape and form of mind.

न किम्चित् कल्पना.योग्यम् दृश्यम् भावयतस् ततः ।

na kimcit kalpanA.yogyam dRzyam bhAvayata:_tata: |

आकाश.कोश.स्वच्छस्य कुतश् चित्त.उदयो भवेत् ॥५।९१।४१॥

AkAza.koza.svacchasya kuta:_citta.udaya:_bhavet ||5|91|41||

.

na kiM.cit kalpanA.yogyam

dRzyam bhAvayata: tata:

AkAza.koza.svacchasya

kuta: citta*.u*daya: bhavet

*whence does affective mind arise? *

*m. When it is realized that none of the phenomena deserve to be even
imagined or thought about, wherefrom c*at_m*ind arise?

*VLMitra.41. There can be no action of the mind, when the sphere of the

intellect is as clear as the empty sky, and without the thought of any
imaginary or visible object moving before it as the speck of a cloud.

यद् अभावनम् आस्थाय यद् अभावस्य भावनम् ।

yat_abhAvanam AsthAya yat_abhAvasya bhAvanam |

यद् यथा_अवस्तु.दर्शित्वम् तद् अचित्तत्वम् उच्यते ॥५।९१।४२॥

yat_yathA_avastu.darzitvam tat_acittatvam ucyate ||5|91|42||

.

y*at_*abhAvanam AsthAya* having recourse to what is without feeling *

y*at_*abhAvasya bhAvanam* what is the feeling of the unfelt *

y*at_*yathA_avastu.darzitvam* what as insubstantial experience *

t*at_*a.cittatvam ucyate *– that is said.to.be <http://said.to.be>
non.Affectiviti. *

*VLMitra.42. It is called unmindedness also, when the mind is practised to

its Yoga, or thoughtlessness of all external objects, and remains
transfixed in its vision of the sole essence of God.

*m.41.43. Developing great love for absence of imagination and ideation, if

a thing is perceived, such a state is called absence of mind /mind stuff
state. Abandoning everything internally, if one is like a cool lake, such a
mind is called non existent even if there are movements in it.

##sthA . #AsthA . **AsthAya* . ind.p. having recourse to, using, employing
+

सर्वम् अन्तः परित्यज्य शीतल.आशय=वर्ति यत् ।

sarvam anta: parityajya zItala.Azaya=varti yat |

वृत्ति.स्थम् अपि तच् चित्तम् असद्.रूपम् उदाहृतम् ॥५।९१।४३॥

vRtti.stham api tat_cittam asat.rUpam udAhRtam ||5|91|43||

.

*having forsaken everything,*

*someone abides in a cool shelter*

*while doing business in the world.*

*That someone's affective mind is said to be "No.Such.Form".*

sarvam anta: parityajya

*everything within forsaken *

zItala*.A*zaya=varti yat

*one who is abiding in a cool shelter *

vRttistham api

*though engaged in one's business *

tac cittam

*that one's affective mind *

a.sa*t.*rUpam udAhRtam

*is said to be "No.Such.Form"*

*VLMitra.43. When the mind has renounced the thought of everything within
itself, and remains in its perfect coolness of col*t.*heartedness (sang

froid) of Yogis; such a mind, though exercising its powers and faculties,
it is said to be nil and extinct.

*m.41.43. When it is realized that none of the phenomena deserve to be even
imagined or thought about, wherefrom c*at_m*ind arise? Developing great

love for absence of imagination and ideation, if a thing is perceived, such
a state is called absence of mind /mind stuff state. Abandoning everything
internally, if one is like a cool lake, such a mind is called non existent
even if there are movements in it.

वासनाया रसाध्यानाद् रागो यस्य न विद्यते ।

vAsanAyA rasAdhyAnAt_rAga:_yasya na vidyate |

तस्य चित्तम् अचित्तत्वम् गतम् सत्त्वम् तद् उच्यते ॥५।९१।४४॥

tasya cittam a.cittatvam gatam sattvam tat_ucyate ||5|91|44||

.

vAsanAyA_rasAdhyAnAd rAga:

yasya na vidyate* of whatever is not known.to.be <http://known.to.be> *

tasya cittam a.cittatvam gatam* of that the Affection has gone to
non.Affectivity *

sattvam tat ucyate

.

*VLMitra.44. He whose want of desires, has chilled his ardour for anything,

and made him inpassionate, is said to have become extinct, and reduced like
a rag to ashes; (leaving the form without its substance).

*VLMitra.44.47. If objects are not apprehended out of attachment to them,

then such a state of mind is said to have reached the state of
absence/nonexistence of mind. Such a condition is called 'sattwa'.

घना न वासना यस्य पुनर्.जनन.कारिणी ।

ghanA na vAsanA yasya punar.janana.kAriNI |

जीवन्मुक्तः स* सर्व.स्थश् चक्र.भ्रमवद् आस्थितः ॥५।९१।४५॥

jIvanmukta: sa* sarva.stha:_cakra.bhramavat_Asthita: ||5|91|45||

.

ghanA na vAsanA yasya punar.janana.kAriNI

*for one whose rebirth.causing vAsanA has not thickened + *

jIvanmukta: sa: sarva.stha:* he is the omnipresent Living.Freeman *

cakra.bhramav*at_*Asthita: *. established as the whirling of the wheel. *

*VLMitra.45. He who has no desire of gain to cause his repeated birth and

death, is culled the living liberated; though he should move about in his
busy career like a potter's wheel, (which is in sensible of its motion).

*m.44.47. A 'jivanmukta' is in 'sattwa' even when he is very active in the

world without any firm vAsanA, which is the cause of rebirths. Such people
who have no firm vAsanA are living in this world as 'jivanmukta'.

भृष्ट.बीज.उपमा येषम् पुनर्.जनन.वर्जिता ।

bhRSTa.bIja.upamA* yeSam punar.janana.varjitA* |

वासनारस.निर्हीना* जीवन्मुक्ता* हि ते स्थिताः ॥५।९१।४६॥

vAsanArasa.nirhInA* jIvanmuktA* hi te sthitA: ||5|91|46||

.

bhRSTa.bIja*.u*pamA . *like a fried seed *

yeSam . *of which things *

punar.janana.varjitA . *re.birth.exempt *

vAsanA.a/rasa.nirhInA

jIvanmuktA hi te sthitA:

*VLMitra.46. They are also styled the living liberated, who do not taste

the pleasure of desire; but remain like fried seeds, without regerminating
into the sprouts of new and repeated births.

*m. The vAsanA in them is like a burnt seed without the ability to sprout.

Such vAsanA cannot cause rebirths. Those knowers of truth in whom the mind
has reached the form of 'sattwa' are considered to be great souls without
any mental consciousness/mind stuff. Such people will attain the

consciousness. ether form when they leave their bod*i.*

#bhrajj . #*bhRSTa* .*mfn.* fried , broiled , grilled , roasted , baked _
MBh.&c

Øtt. #*nirhIna – *not cited in google – in apazyat pati.nirhInA zayanam
zUnyatAm gatam, y6085.003, ABComm. suggests nirhInA tyaktA ||5|91| •
bhRSTa.bIja*.u*pamA yeSam punar.janana.varjitA |
vAsanÂrasa.nirhInA:_jIvanmuktA:_hi te sthitA: || FM.5.91.46

सत्त्व.रूप.परिप्राप्त=चिttAs ते ज्ञान.पारगाः ।

sattva.rUpa.pariprApta=cittA*:_*te jJAna.pAragA: |

अचित्ता* इति कथ्यते हेमान्ते व्योम.रूपिणः ॥५।९१।४७॥

a.cittA* iti kathyate hemAnte vyoma.rUpiNa: ||5|91|47||

.

sattva.rUpa.pariprApta=cittA:

te jJAna.pAragA:* those paragons of Wisdom *

a.cittA: iti kathyate* are known as without Affective mind *

hemAnte vyoma.rUpiNa:

*. *

*VLMitra.47. Men attaining to spiritual knowledge in their earthly lives,

are said to have become mindless in this world, and to be reduced to
vacuity (the summum bonum of vacuists) in the next.

*m.44.47... Those knowers of truth in whom the mind has reached the form of

'sattwa' are considered to be great souls without any mental

consciousness/mind stuff. Such people will attain the consciousness. ether
form when they leave their bod*i.*

द्वे बीजे, राम, चित्तस्य प्राण.स्पन्दन.वासने ।

dve bIje, rAma, cittasya prANa.spandana.vAsane |

एकस्मिंश्_च तयोः क्षीणे क्षिप्रम् द्वे अपि नश्यतः ॥५।९१।४८॥

ekasmin*_ca tayo: kSINe kSipram dve api nazyata: ||5|91|48||

.

dve bIje* in two seeds, *

*rAma, *

cittasya prANa.spandana.vAsane* in the prANic motion & in vAsanA *

ekasmin ca

tayo: kSINe kSipram dve api nazyata:

*. *

*VLMitra.48. There are, O Rama! two other seeds or sources of themind,

namely, the vital breath and desire; and though they are of different
natures, yet the death of either occasions the extinction of both.

*Samvid.539 rAma! The movement of prANa (or vital air or vital energy) and

desire are the two seeds of the mind. When one of the two is diminished,

even both of them perish quickl*i.*

*m.48.53. O Rama, there are two seeds for 'chitta', the mind/ mind stuff:

one vAsanA, and two the throbbing of prana. When one declines the other
follows...

मिथः कारणम् एते हि बीजे जन्मनि चेतसः ।

mitha: kAraNam ete hi bIje janmani cetasa: |

जल.अङ्गी.करणे, राम, जल.आशय.घताव्_इव ॥५।९१।४९॥

jala.aGgI.karaNe, rAma, jala.Azaya.ghatau_iva ||5|91|49||

.

mitha: kAraNam ete hi

bIje janmani cetasa:

jalAGgI.karaNe

*, rAma, *

jalAzaya.ghatau iva

*. *

*VLMitra.49. Both of these are causes of the regeneration of the mind, as
the pond and the pot (or pipes), are the joint causes of water suppl*i.*

(Wherein the want of the one, is tantamount to the loss of the other also).

*m.48.53... In fact both vAsanA and throbbing of prana are both together

causes of mind. For a pot, both water and mud are causes....

घना न वासना यस्य पुनर्.जनन.कारिणी ।

ghanA na vAsanA yasya punar.janana.kAriNI |

बीज.अङ्कुरवद् एते हि संस्थिते तिल.तैलवम् ॥५।९१।५०॥

bIja.aGkuravat_ete hi saMsthite tila.tailavam ||5|91|50||

.

ghanA na vAsanA yasya

*whose vAsanA is not thick *

punar.janana.kAriNI

*again.birth.causing *

bIja.aGkurav*at_*ete hi

*for these are like seed and shoot *

*saMs*thite tila.tailavam

*resembling se*sam*e seed and se*sam*e oil*

*.*

*VLMitra.50. The gross desires of men are the causes of their repeated

births, as the seeds are causes of the repeated growth of trees; and the
germ of regeneration is contained in the desire, as the future plant is

contained in the seed, and the oily juice is inbred in the se samum seed.

*m.48.53... If one does not have a firm vAsanA, then both causes will be

like oil in a oilseed. Both go together....

*VA. gross vAsanAs are not the only cause of the repeated rebirths,

as seed (is not the sole cause) of a tree and sesame seed (is not the
only cause of) oil.
Or gross vAsanAs are the cause of our repeated births, as seed of a
tree and sesame of oil.

*AvinashS: First, there is a typo even in the old ms. The words vAsanA and

yasya should be joined and then separated as vAsanA Ayasya.
The meaning is that deep (ghana) desire (vaAsanA) does not forcebly
(Ayasya) causes rebirth. It and the breathing (natural life cycle) are
mutually related like seed and sprout each is a cause of the other in turn.
Thus, they are like the oil in the sesame seed; they are present in each
other, even when not apparent. The first line of 51 is thus included in the
meaning.

अविनाभाविनी नित्यम् काल.आकाङ्क्षि.क्रमे तथा ।

a.vinAbhAvinI nityam kAla.AkAGkSi.krame tathA |

सर्वम् उत्पादयत्य्_एतच् चित्तकः संविद्.आत्मकः ॥५।९१।५१॥

sarvam utpAdayati_etat_cittaka: saMvit.Atmaka: ||5|91|51||

.

a.vinAbhAvinI nityam

kAlAkAGkSi.krame tathA

sarvam utpAdayati etat cittaka: *saMvit.A*tmaka:

*. *

*VLMitra.51. The conscious mind is the cause of all things in the course of

time, and the source of all its pleasure and pain, which rise and fall in
itself, and never grow without it. (_avinAbhavin).

*m.48.53... If one does not have a firm vAsanA, then both causes will be
like oil in a oilseed. Both go together. In course of time both causes l*ead
t*o senses and joys and sorrows. In a proper sequence, this mind stuff
causes prana, senses, sensuous feelings, pleasures respectiv*ely.* Pranic

vibration/movements and vAsanA are like flower and fragrance, oil and
oilseed. Vasana is caused by pranic movements and vice versa.

*VA. mind, being consciousness in nature, creates everything

gradually with time, so being inherently connected (with everything?)

AS: Mind, possessing awareness (*saMv*idAtmaka:) gives rise to everything

(all experiences).
This is continued in 52.
By the way, note the word cittaka, intended as lower mind involved with the
body and distinguished from cit! The activity is only worldly here.

यथा प्राण.इन्द्रिय.आनन्दम् आनन्द.पवnAv_उभौ ।

yathA prANa.indriya.Anandam Ananda.pavanau_ubhau |

चित्तस्य उत्पादिके सार्धम् यदा_एते वासने तदा ॥५।९१।५२॥

cittasya utpAdike sArdham yadA_ete vAsane tadA ||5|91|52||

.

yathA prANa*.i*ndriya*.A*nandam

Ananda.pavanau_ubhau

cittasya utpAdike sArdham

yadA ete vAsane tadA

*. *

*VLMitra.52. As the union of the breath of life with the organs, produces

the sensations; so these being united with desire, are productive of the
mind. (Hence the living and sensitive plants which are devoid of desire,
are devoid of mind also).

*m.48.53.... Both go together. In course of time both causes lead to senses

and joys and sorrows. In a proper sequence, this mind stuff causes prana,
senses, sensuous feelings, pleasures respectively. Pranic
vibration/movements and vAsanA are like flower and fragrance, oil and
oilseed. Vasana is caused by pranic movements and vice versa.

*VA. As life energy supports the sense enjoyment, so also enjoyment

supports the life energy, and they together create the mind, as also
vAsanAs do.

*AvinashS: Breathing and sensual enjoyment both, when they are (act) like

vAsanAs, together, they lead to creation of the mind (as mentioned in 51).

आमोद.पुष्पवत् तैल.तिलवच्_च व्यवस्थिते ।

Amoda.puSpavat taila.tilavat_ca vyavasthite |

वासना.वशतः प्राण.स्पन्दस् तेन च वासना ॥५।९१।५३॥

vAsanA.vazata: prANa.spanda:_tena ca vAsanA ||5|91|53||

.

Amoda.puSpavat* like the aroma of flowers *

taila.tilava*t_*ca* and like the oil in sesame *

vyavasthite* i distributed *

vAsanA.vazata:* by the force of vAsanA *

prANa.spanda*: is the vibrant Air *

tena ca vAsanA *and thereby the vAsanA.Conditioning... *

*Samvid.540 The two are settled like flower and its fragrance and se
samum.seed and its oil. The movement of prANa (or vital air or vital

energy) occurs on account of desire and desire arises due to the movement
of prANa.

*VLMitra.53. As the flower and its fragrance, and the se samum seed and its

oil are united together; so is animal life inseparably connected with its
desire. (Hence extinction of desire is tantamount to living death).

*m.48.53.... Both go together. In course of time both causes l*ead t*o

senses and joys and sorrows. In a proper sequence, this mind stuff causes

prana, senses, sensuous feelings, pleasures respectiv*ely.* Pranic

vibration/movements and vAsanA are like flower and fragrance, oil and
oilseed. Vasana is caused by pranic movements and vice versa.

जायते चित्त.बीजस्य तेन बीज.अङ्कुर.क्रमः ।

jAyate citta.bIjasya tena bIja.aGkura.krama: |

वासना.उत्प्लवमानत्वात् संवित्.प्रक्षोभ.कर्मणा ॥५।९१।५४॥

vAsanA.utplavamAnatvAt saMvit.prakSobha.karmaNA ||5|91|54||

.

jAyate citta.bIjasya* ... is born from the Affection.seed *

tena *thereby/by.that.means *

bIja.aGkura.krama: *the course of seed & shoot *

vAsanA*.u*tplavamAnatvAt* thru the effect of vAsanA.Imprints being aroused *

*saMv*it.prakSobha.karmaNA *by cognition.excited.karma. *

*VLMitra.54. The desire being the active principle of man, and subversive

of his passive consciousness; it tends to unfold the seed of the mind, as
moisture serves to expand the sprouts of vegetable seeds.

प्राण.स्पन्दम् बोधयति तेन चित्तम् प्रजायते ।

prANa.spandam bodhayati tena cittam prajAyate |

प्राणः स्पन्दन.धर्मित्वात् स्पन्दते स्पृष्ट.हृत्.गुणः ॥५।९१।५५॥

prANa: spandana.dharmitvAt spandate spRSTa.hRt.guNa: ||5|91|55||

.

prANa.spandam bodhayati

tena cittam prajAyate

prANa: spandana.dharmitvAt

spandate spRSTa.hR*t.*guNa:

*. *

*VLMitra.55. The pulsation of the vital breath, awakens the senses to their

action, and the vibrations of sensation touching the heart strings, move
the mind to its perception of them.

*m.54 .58 Vasana causes perceptual confusion, and thus the movement of

prana. From the latter arises chitta, the mind/mind stuff. Attachment and
such qualities of heart are motivating characteristics of prana. And this
motivation causes pranic movements and perceptual confusion and sentient
knowledge. And so arises mind. Thus both vAsanA and pranic movements cause

mind/min*t.*stuff. When one declines/ vanishes, the other too vanishes. The

tree of mind is shaken by the breeze called thinking. This thinking is at

the back of the feelings like happiness and jo*i.* This tree bears a great
fruit, called bod*i.* Works are its leaves. This tree is enveloped by a

serpent called desire. It provides residence to cranes called attachments
and discases.

संविदम् बोधयMs*तेन चित्त.बालः प्रजायते ।

saMvidam bodhayan*tena citta.bAla: prajAyate |

एवम् हि वासना.प्राण.स्पन्दौ द्वौ तस्य कारणम् ॥५।९१।५६॥

evam hi vAsanA.prANa.spandau dvau tasya kAraNam ||5|91|56||

.

saMvidam bodhayan tena

citta.bAla: prajAyate

evam hi

vAsanA.prANa.spandau dvau tasya kAraNam

*. *

*VLMitra.56. The infant mind being thus produced by the fluctuating

desires, and the fluctuations of vital breaths, becomes conscious of
itself, as separate and independent of its causes.

*m.54 .58. Vasana causes perceptual confusion, and thus the movement of

prana. From the latter arises chitta, the mind/mind stuff.

तयोर् एक.क्षये नाशो द्वयोश् चित्तस्य, राघव ।

tayo*:_*eka.kSaye nAza:_dvayo*:_*cittasya, rAghava |

सुख.दुःख.मनःस्पन्दम् शारीरक.बृहत्.फलम् ॥५।९१।५७॥

sukha.du:kha.mana:spandam zArIraka.bRhat.phalam ||5|91|57||

.

tayo*:_*eka.kSaye nAza:

dvayo*:_*cittasya *of affection of the two,* *Rághava*,

sukha.du:kha.mana:spandam

zArIraka.bRhat.phalam

*. *

*VLMitra.57. But the extinction of either of these two sources of the mind,

is attended with the dissolution of the mind; and also of its pains and
pleasures, which resemble the two fruits of the tree of the mind.

*VA. when one of the causes of the mind (vAsanAs or the pranas) is
destroyed, the second one also disappears. On the mind*.*tree, which

movement is joy and sorrow, grows the great fruit of the body... etc

*AvinashS: line 2: The mind tree moving about in feelings (mana:spanda) of

joy and sorrow, growing the fruit called a body ...

कार्य.पल्लवित.आकारम् कृति.व्रतति.वेष्टितम् ।

kArya.pallavita.AkAram kRti.vratati.veSTitam |

तृष्णा.कृष्ण.अहि.वलितम् राग.रोग.बकालयम् ॥५।९१।५८॥

tRSNA.kRSNa.ahi.valitam rAga.roga.bakAlayam ||5|91|58||

.

kArya.pallavita*.A*kAram

kRti.vratati.veSTitam

tRSNA.kRSNAhi.valitam

*hung with the black snake of Craving *

rAga.roga.baka*.A*layam

*. *

*VLMitra.58. The body resembles a branching tree, beset by the creepers of

its acts; our avarice is as a huge serpent coiling about it, and our
passions and diseases are as birds nestling in it.

*m.54 .59 ... This tree bears a great fruit, called bod*i.* Works are its

leaves. This tree is enveloped by a serpent called desire. It provides
residence to cranes called attachments and diseases.

#vratati

#baka

अज्ञान.मूलम् सु.दृढम् लीन.इन्द्रिय.विहम्गमम् ।

ajJAna.mUlam su.dRDham lIna.indriya.vihamgamam |

वासना क्षयम् आनीता चित्त.वृक्षम् क्षणेन हि ॥५।९१।५९॥

vAsanA kSayam AnItA citta.vRkSam kSaNena hi ||5|91|59||

.

*Ignorance is its deep.set root *

*a faded Sense.bird roosts above, hir colors worn.away *

...

*the Affection.Tree *

*suddenly*

*... *

ajJAna.mUlam su.dRDham

lIna.indriya.vihamgamam |

vAsanA kSayam AnItA

citta.vRkSam kSaNena hi *.*

*. *

*VLMitra.59. It is beset by our erroneous senses, resembling the ignorant

birds setting upon it; and our desires are the cankers, that are
continually corroding our breasts and minds.

*m.54 .59 ... This tree bears a great fruit, called bod*i.* Works are its

leaves. This tree is enveloped by a serpent called desire. It provides
residence to cranes called attachments and diseases.

प्रपातयति वात.ओघः काल.पक्व.फलम् यथा ।

prapAtayati vAta.ogha: kAla.pakva.phalam yathA |

पाण्डुरी.कृत.सर्वाशम् स्थगत.अखिल.दर्शनम् ॥५।९१।६०॥

pANDurI.kRta.sarvAzam sthagata.akhila.darzanam ||5|91|60||

.

prapAtayati vAta.ogha:

kAla.pakva.phalam

yathA

*in which way *

pANDurI.kRta.sarvAzam

sthagata.akhila.darzanam

*. *

*VLMitra.60. The shafts of death are felling down the trees of our minds

and bodies; as the blasts of wind toss the fruits of trees upon the ground;
and the flying dusts of our desires have filled all sides, and obscured the
sights of things from our view.

*m. This dust of chitta can be worked off/blown off if pranic movements are

controlled and restrained. This dust smears all quarters and hides the
consciousness. It has the shape of a shattered cloud. It consists of

particles called desires. It settles on the pillar called bod*i.* It veils

the light of Brahman that abides inside a being.

*AB. prapAtayati vAta.ogha: kAla.pakva.phalam yathA |
pANDurI.kRta.sarvAzam sthagata.akhila.darzanam

विलोल.जलद.आकारम् अज्ञान.अवकर.उत्थितम् ।

vilola.jalada.AkAram ajJAna.avakara.utthitam |

तृष्णा.तृण.लव.व्याप्तम् स्तम्भ.आकृति शरीरकम् ॥५।९१।६१॥

tRSNA.tRNa.lava.vyAptam stambha.AkRti zarIrakam ||5|91|61||

.

vilola.jalada*.A*kAram drifting.clou*t.*shape* . *

*the shape of an aimless/drifting cloud *

ajJAna.avakara*.u*tthitam . *ignorance.rubbish.arisen *

*the rising rubbish of ignorance *

tRSNA.tRNa.lava.vyAptam *. thirst.grass.mown.pervaded . scattered dry grass
*

stambha*.A*kRti zarIrakam . pillar.shape embodiment* . the pillar.body *

.

*AB. avakara utkara: … ||

#vilola adj. moving to and fro …, unsteady; unsteadier than (tasmAt)…

#avakara m. dust, sweepings, rubbish, garbage …

#utthita adj. risen …, originated ….

.?? It has the shape of a shattered cloud. It consists of particles called
desires. It settles on the pillar called bod*i.* It veils the light of

Brahman that abides inside a being.

*m. This dust of chitta can be worked off/blown off if pranic movements are

controlled and restrained. This dust smears all quarters and hides the
consciousness. It has the shape of a shattered cloud. It consists of

particles called desires. It settles on the pillar called bod*i.* It veils

the light of Brahman that abides inside a being.

*VLMitra.61. The loose and thick clouds of ignorance overhang on our heads,

and the pillars of our bodies, are wrapped around by the flying straws of
our loose desires.

*VA. This misshapen cloud is made of dust of ignorance and
fragments of desires, which settle down making a form of a (new) bod*i.*

*AvinashS: avakara is same as utkara (according to AB) and means a heap of

rubbish. (In Vedic context, this is where all rubbish produced during
rituals is deposited for proper disposal).The last phrase means having a
body like a pillar think of the image of a tornado!

स्फुरत् तनु तनु.क्षुब्धम् सुखम् उत्प्लवनम् प्रति ।

sphurat tanu tanu.kSubdham sukham utplavanam prati |

अन्तःस्थित.महा.लोकम् अपश्यत् प्रविलीयते ॥५।९१।६२॥

anta:sthita.mahA.lokam apazyat pravilIyate ||5|91|62||

.

sphurat tanu tanu.kSubdham

*manifesting bodi.bodi.excitation *

sukham utplavanam prati

*drifting towards pleasure *

anta:sthita.mahA.lokam

*inner.situate.great.light *

apazyat pravilIyate

*seeing which, one melts away *

*m... It settles on the pillar called bod*i.* It veils the light of Brahman

that abides inside a being.

*VLMitra.62. The small bark of our body, gliding slowly along in quest of

pleasure, falls into the eddy of despair; and so every body falls into
utter gloom, without looking to the bright light that shines within himself.

*AB. sphuradbhis tanu.tanubhir alpAlpair vRtti.bhedair … ||5|91|

*VA. here the tree of the mind falls, if vAsanAs are destroyed (previous),

like a ripe fruit under the gusts of winds, and cloud of dust rises
covering everything white and hiding consciousness (it covers all view).

AS: There is a new analogy started in second line. The mind is compared
with a cloud of dust being blown by wind. All adjectives have a double
meaning: It is whitened in all directions (or has all desires weakened),
obscures all vision ( or has all perceptions suspended) etc. This goes on
in next verses, describing the end of life by the blowing away of this mind.

#kSubdha adj. agitated, shaken • e*x*pelled (as a king) • agitated
(mentally), e*x*cited, disturbed (in comp. with citta or manas) • m. the
churning.stick • a kind of coitus. kSubdhatA f. agitation y1.032.009 of the
breath or wind y3.004.054

#utplavana ut.plavana n. jumping or leaping up, springing upon; skimming

off (impure, oil or ghee, or any dirt floating on a fluid by passing two

blades of Kuza grass over it) utpluta ut.pluta adj. jumped up or upon or
over, sprung upon suddenl*i. *utplutya ut.plutya ind. p. having sprung up
or jumped upon &c.

#pravilI pra vi>lI A./P. pravilIyate pra vilIyate, .ti to become dissolved,

melt or vanish away: —Caus. pravilApayati pra vilApayati to cause to
disappear or dissolve itself into (tasmin); to dissolve, melt (trans.)
pravilaya

pra.vilaya m. melting; pravilayana pra.vilayana n. complete dissolution or
absorption pravilApana, pravilApitatva pra vilApana, .vilApita.tva complete

absorption or annihilation pravilApya, pravilApayitavya adj. to be
completely annihilated

पवन.स्पन्द.रोधाच्_च, राम, चित्त.रजः क्षणात् ।

pavana.spanda.rodhAt_ca, rAma, citta.raja: kSaNAt |

वासना.प्राण.पवन.स्पन्दयोर् अनयोर् द्वयोः ॥५।९१।६३॥

vAsanA.prANa.pavana.spandayo:_anayo:_dvayo: ||5|91|63||

.

pavana.spanda.rodhac ca rAma

*and wind.vibration.restraining, rAma, *

citta.raja: kSaNAt

*the citta.rajas at once *

vAsanA.prANa.pavana.spandayor

*of the vAsanA.prANa.wind.vibrations *

anayor dvayo:

*both of the*m

*VLMitra.63. As the flying dust is allayed by the setting down of the

winds, so doth the dust of the mind subside, by subsidence of the force of
our vital airs and desires. (The two moving forces of the mind).

*Samvid.548/63b.64. (The objective world) to be known (or objectivity) is

described as the seed of these two, vix., desire (or mental impression) and

the movement of the vital air, because, the two spring forth consequentl*i.*

Desire (or mental impression) and the movement of the vital air arise only
on meeting with the objects to be known, in the mind (i.e. when the mind
tends towards objectivity).

.sv.63.66 . The pranic movements and senses of awareness, like sound and

touch can also be considered as seeds of mind/mind stuff. These two move
inside one's heart. When sensations are suppressed, these two will decline
to their roots.

#pavana m. "purifier", wind or the god of wind, breeze, air (ifc. > A);
vital air, breath …

संवेद्यम् बीजम् इत्य्_उक्तम् स्फुरतस् तौ यतस् ततः ।

saMvedyam bIjam iti_uktam sphurata:_tau yata:_tata: |

हृदि संवेद्यम् आप्य_एव प्राण.स्पन्दो ऽथ वासना ॥५।९१।६४॥

hRdi saMvedyam Apya_eva prANa.spanda:_atha vAsanA ||5|91|64||

.

*it's called 'the seed of saMvedya*

*Awareness', when from the movement*

*of these two—prANa.vibration*

*and vAsanA—cognizables*

*are attained, settled in the Heart*

*.*

*saMv*edyam bIjam iti uktam *it is called 'the seed of awareness' *

sphura.tas tau ya.tas tata:* fro*m *the vibration of these two thus *

hRdi *saMv*edyam ApyA eva* in the Heart to be known and attained *

prANa.spanda: atha vAsanA prANa.vibration and *vAsanA*

*Samvid.538/63b.64. (The objective world) to be known (or objectivity) is

described as the seed of these two, vix., desire (or mental impression) and

the movement of the vital air, because, the two spring forth consequentl*i.*...

.sv.64 When, obstinately clinging to a fancy, and therefore abandoning a

thorough enquiry into the nature of truth, one apprehends an object with

that fancy such apprehension is described as [*saMv*edya] conditioning or
limitation.

*VLMitra.64. Again it is intelligence or *saMv*edya, which is the seed or

root of both of these; and there being this intelligence within us, we have

both our vitality and our desires also. (The word *saMv*edya in the text is

explained as Chaitanya, which is the same with intelligence).

*m.63.66 . The pranic movements and senses of awareness, like sound and

touch can also be considered as seeds of mind/mind stuff. These two move
inside one's heart. When sensations are suppressed, these two will decline
to their roots.

*AB. ...Apya smRtvA ...

#vid #*saMv*id #*saMv*ed*ya* *.* to be known or understood or learnt;
[Cognizable, <*saMv*edyena ^parAmRSTam zAntam sarvAtmakam ca yat |
tat.sac.ci*t.A*bhAsa.mayam astÎha kalanôjjhitam> y6009.002]; intelligible;
to be communicated to (loc.); #*saMv*ed*yatA *intelligibility; #*saMv*ed
*yatva*m sensation nyAyas. y2018.070 #*svasaMv*edanam knowledge derived
from one's self HYog. Buddh. #*svasaMv*ed*ya* . intelligible only to one's

self. Cognition, Analytical Perception, • "... 'thinking' ... [but] much

more th*at_m*ere thinking. Cognition, comprehension, feeling, e*x*perience
and knowledge are also implied by '*saMv*edanam'." *SV • "Prabhakara draws
a subtle distinction between perceptuality (*saMv*edyatva) and being object
of knowledge (prameyatva). A thing can only be apprehended (*saMv*edyate)

presence or e*x*istence of knowledge but cannot apprehend the cognition
itself." Dasgupta, HIP —

उदेति तस्मात् संवेद्यम् कथितम् बीजम् एतयोः ।

udeti tasmAt saMvedyam kathitam bIjam etayo: |

संवेद्य.सम्परित्यागात् प्राण.स्पन्दन.वासने ॥५।९१।६५॥

saMvedya.sam.parityAgAt prANa.spandana.vAsane ||5|91|65||

.

udeti tasmAt *saMv*edyam

*there arises fro*m *That a saMv*ed*ya conceptual *

kathitam bIjam

*called the Seed *

etayo:

*of these two. *

*saMv*edya.samparityAgAt

*thru the total forsaking of Conceptuals *

prANa.spandana.vAsane

*in the conditioned vibration of prANa*

...

*VLMitra.65. This intelligence springs from *saMv*id or consciousness; by

forsaking its universality, and retaining its individuality; and then it

becomes the seed both of vitality and velleit*i.* (*saMv*id the

consciousness of the impersonal self, being vitiated to the knowledge of
one's personality, produces the mind and its selfish desires).

*Samvid.549/65.66 On account of the complete renunciation of objects to be

known, the movement of the vital air and desire perish quickly along with
the roots, as a tree (perishes) due to the cutting of its roots.

*m.63.66 . The pranic movements and senses of awareness, like sound and

touch can also be considered as seeds of mind/mind stuff. These two move
inside one's heart. When sensations are suppressed, these two will decline
to their roots.

स.मूलम् नश्यतः क्षिप्रम् मूल*च्छेदाद् इव द्रुमः ।

sa.mUlam nazyata: kSipram mUla.*chedAt_iva druma: |

संविदम् विद्धि संवेद्यम् बीजम् धीरतया विना ॥५।९१।६६॥

saMvidam viddhi saMvedyam bIjam dhIratayA vinA ||5|91|66||

.

sa.mUlam nazyata:* uprooted and destroyed *

kSipram mUla.cchedAt iva* as thru chopping at the root *

druma: saMvidam viddhi *know such a tree as Awareness*

*saMv*edyam *saMv*id Awareness is together.knowing, awareness of duality,
or cognition, and the *saMv*edya is *what one can become aware.of, the
object of cognition*

bIja*.seed*.m *without the* dhIra*.settled/firm*.*.ness*.tayA vinA

*. *

*VLMitra.66. Know then your intelligence as the same with your

consciousness, and resembles the seed of the mind and its desires, both of
which quickly die away with their root, like a rootless or uprooted plant
and tree.

*Samvid.549/65.66 ... perish quickly along with the roots, as a tree

(perishes) due to the cutting of its roots.

*m.63.66. The pranic movements and senses of awareness, like sound and

touch can also be considered as seeds of mind/mind stuff. These two move
inside one's heart. When sensations are suppressed, these two will decline
to their roots.

न सम्भवति संवेद्यम् तैल.हीनस् तिलो यथा ।

na sambhavati saMvedyam taila.hIna:_tila:_yathA |

न बहिर् न_अन्तरे किम्चित् संवेद्यम् विद्यते पृथक् ॥५।९१।६७॥

na bahi:_na_antare kim.cit saMvedyam vidyate pRthak ||5|91|67||

.

na sambhavati *saMv*edyam

*it does not become conceivable *

taila.hIna: tila: yathA

*as an oil.less oil.seed. *

na bahir na_antare kiM.cit

*not outside nor inside at.all *

*saMv*edyam vidyate pRthak

*is the knowable known apart. *

*VLMitra.67. The intelligence never exists without consciousness, and is

ever accompanied with it, as the mustard seed and its oil. (Or rather, as
the oil is contained in the mustard seed).

*m.67.70. If movements are absent, then awareness due to senses will be

absent. There will be no external or internal awareness or perceptions
which will be different from each other. arises out of sentient knowledge.

.sv.67 However, it has no object of experience either outside or inside;

for it is the consciousness itself that, on account of a movement of
thought within itself, desires to experience itself as an object.

संवित् स्फुरन्ती संकल्पात् संवेद्यम् पश्यति स्वतः ।

saMvit sphurantI saMkalpAt saMvedyam pazyati svata: |

स्वप्ने यथा_आत्म.मरणम् तथा देश.अन्तर.स्थितिः ॥५।९१।६८॥

svapne yathA_Atma.maraNam tathA deza.antara.sthiti: ||5|91|68||

.

*saMv*it sphurantI* saMk*alpAt

*saMvit.Awareness projecting from saMkalpa.Conception *

*saMv*edyam pazyati svata:

*conceptually seeing itself *

svapne yathA

*as in a dream *

Atma.maraNam

*its dying self *

tathA deza.antara.sthiti:

*thus happening, a State within a Place*

*. *

*VLMitra.68. The wakeful conscience gets its intelligence from its desire,

as the waking consciousness of men, views their death and departure to
distant lands in dream, from their thoughts of of the same.

*m.67 .70 . If movements are absent, then awareness due to senses will be

absent. There will be no external or internal awareness or perceptions
which will be different from each other. All these perceptions are due to
movements. One sees things like death in dream What is perceived and what

is sentient knowledge all are due to skilful self.willing. A child sees a

demon due to his imagination. Similarly all this world arises out of
sentient knowledge.

स्व.चमत्कार.योगेन संवेद्यम् संविदस्_तथा ।

sva.camatkAra.yogena saMvedyam saMvida:_tathA |

स्व.वेदनम् स्व.संकल्पात् संविदो यत्र वर्तते ॥५।९१।६९॥

sva.vedanam sva.saMkalpAt saMvida:_yatra vartate ||5|91|69||

.

sva.camatkAra.yogena *by your own curiosity *

saMvedyam *what is to be known *

saMvida: *of saMvit.Awareness*

tathA sva.vedanam *thus your own knowing *

sva.saMkalpAt *from your own.conception *

saMvida: *of the Awareness *

yatra vartate *where there's growth... *

.

*VLMitra.69. It is owing to our curiosity only, that our consciousness has

its intelligence of the intelligible (God); as it is the desire of knowing
any thing, that leads the conscious soul to the knowledge of it. (It means
simply that, understanding combined with the desire of knowing a thing,

becomes the knowledge itself. (Here is a play of the paronyms, *saMv*id,
Sam.itti, *saMv*edya, *saMv*edana and the like).

*m.67 .70 . If movements are absent, then awareness due to senses will be

is sentient knowledge all are due to skilful self.willing. A child sees a

demon due to his imagination. Similarly all this world arises out of
sentient knowledge.

जगज्.जालम् अतो भाति तद् इदम्, रघुनन्दन ।

jagat.jAlam ata:_bhAti tat_idam, raghunandana |

यथा बालस्य वेतालः स्व.संकल्प.उद्भवाद् भवेत् ॥५।९१।७०॥

yathA bAlasya vetAla: sva.saMkalpa.udbhavAt_bhavet ||5|91|70||

.

*thru this growth the world.net <http://world.net> appears*

*—that "this", little rAghava—*

*it's like the Boy and the Zombie,*

*from a conceptual source*

*:*

*it would be....*

.

jagat.jAlam ata:_bhAti tat_idam, raghunandana + yathA bAlasya vetAla:
sva.saMkalpa.udbhavAt_bhavet

*. *

*VLMitra.70. This world is no more than a net work of our imagination, as

the boys imagine a goblin to be hidden in the dark.

*m. What is perceived and what is sentient knowledge all are due to skilful
self.willing. A child sees a demon due to his imagination. Similarly all

this world arises out of sentient knowledge.

पुरुषत्वम् यथा स्थाणोः संवेद्यम् संविदस् तथा ।

puruSatvam yathA sthANo: saMvedyam saMvida:_tathA |

यथा चन्द्र.अर्क.रश्मीनाम् दण्डता रेणुता तथा ॥५।९१।७१॥

yathA candra.arka.razmInAm daNDatA reNutA tathA ||5|91|71||

.

puruSatvam yathA *in which way *

sthANo:

*saMv*edyam

*saMv*ida*:_*tathA

yathA *candra.ark*a.razmInAm

daNDatA reNutA tathA

*. *

*Samvid.550/71.73 As manhood (i.e. the false appearance of a man) arises

from a pillar, so, objecthood arises from consciousness. Pure Consciousness
alone is the triple world. There is nothing else to be known (as an object

of perception) sur*ely.*

*VLMitra.71. It is as the stump of a tree, appearing as a man in the dark;

and like the streaks and particles of sunbeams and moonlight, issuing
through the chink of a window or wall, appear as fire: and so are all the
cognizables of our cognition (but

deceptions of our senses).

*m.71.73 . Just like the essential being (supporting the play of

'prakriti', nature who is immortal sentient knowledge is related to the
perceivable. It is like the sun and moon lights which assume the shape of
shaft of light and the photon particles that compose the shaft. The
relationship is like the false movement of trees as they appear to one
located on a moving ship. The erroneous perception of a rope as snake will
vanish with integral knowledge. All these three worlds are pure knowledge.
There is nothing sensuously perceivable in them.

यथा नौ.स्थ.अचल.स्पन्दः संवेद्यम् संविदस् तथा ।

yathA nau.stha.acala.spanda: saMvedyam saMvida:_tathA |

एतद् मिथ्या हि दुर्ज्ञानाम् संयग्.ज्ञानाद् विलीयते ॥५।९१।७२॥

etat_mithyA hi dur.jJAnAm sAmyak.jJAnAt_vilIyate ||5|91|72||

.

yathA *in which way *

nau.stha.acala.spanda: *saMv*edyam *saMv*idas

*thus *

eta*t_m*ithyA hi dur.jJAnAm

*sAmyag*.jJAnA*t_*vilIyate

*. *

*VLMitra.72. The objects of our knowledge are as deceptive, as the

appearance of a moving mountain, to a passenger in a boat. All appearances
are the presentations of our error or ignorance, and disappear at the sight
of right knowledge.

*m.71.73 . Just like the essential being (supporting the play of

रज्ज्वाम् इव भुजङ्गत्वम् द्वि.इन्दुत्वम् स्वीक्षिताद् इव ।

rajjvAm iva bhujaGgatvam dvi.indutvam svIkSitAt_iva |

शुद्धा_एव संवित्.त्रिजगत्.संवेद्यम् न_अन्यद् अस्त्य्_अलम् ॥५।९१।७३॥

zuddhA_eva saMvit.tri.jagat.saMvedyam na.anyat_asti_alam ||5|91|73||

.

rajjvA*m *iva bhujaGgatvam

dvi*.i*ndutvam svIkSitA*t_*iva

zuddhA_eva

*saMv*it.tri.jagat.*saMv*edyam

*x saMv*it.tri.jagat.*saMv*edya

na.anya*t_*ast*i_*alam

*. *

*Samvid.550/71.73 As manhood (i.e. the false appearance of a man) arises

from a pillar, so, objecthood arises from consciousness. Pure Consciousness
alone is the triple world. There is nothing else to be known (as an object

of perception) sur*ely.*

*VLMitra.73. As the fallacy of the snake in the rope, and the appearance of

two moons in the sky, vanish before the keen sightedness of the observer;
so the representation of the triple world, disappears in like manner, from
before the penetrating understanding

*m.71.73 . Just like the essential being (supporting the play of

इत्य्_अन्तर्.निश्चयो रूढः संयग्.ज्ञानम् विदुर् बुधाः ।

iti_antar.nizcaya:_rUDha: sAmyak.jJAnam vidu:_budhA: |

पूर्वम् दृष्टम् अदृष्टम् वा यद् अस्याः प्रतिभासते ॥५।९१।७४॥

pUrvam dRSTam adRSTam vA yat_asyA: prati.bhAsate ||5|91|74||

.

*such inner conviction having arisen,*

*the wise call Total.Wisdom*

*what is formerly seen or unseen*

*projects within it*

*.*

iti_antar.nizcaya:_rUDha: sAmyak.jJAnam vidu:_budhA: + pUrvam dRSTam
adRSTam vA yat_asyA: prati.bhAsate

*. *

*VLMitra.74. The inward certitude of the illusion of the world, is what is

called the perfection of knowledge by the wise; and the knowledge of all
things whether seen before or not, is equally a delusion of the mind.

संविदस् तत्.प्रयत्नेन मार्जनीयम् विजानता ।

saMvida:_tat.prayatnena mArjanIyam vijAnatA |

तद् अमार्जन.मात्रम् हि महा.संसार.सम्गतम् ॥५।९१।७५॥

tat_amArjana.mAtram hi mahA.saMsAra.samgatam ||5|91|75||

.

saMvida:_tat.prayatnena mArjanIyam vijAnatA + tat_amArjana.mAtram hi
mahA.saMsAra samgatam

*. *

.??. Not wiping out such visions and perceptions is to attach oneself to

this great mutable world. The wiping out and cleansing is experienced as
liberation. Sensuous perception is the cause of all cycles of birth and
death.

*VLMitra.75. It is therefore right, to rub out the impressions of

consciousness with diligence; because the preservation of those vestiges,
is the cause of our bondage in the world.

*m.74.76 ... Whatever was seen earlier and whatever was not seen all should

be wiped out by proper effort through knowledge.

तत्.प्रमार्जन.मात्रम् तु मोक्ष* इत्य्_अनुभूयते ।

tat.pramA.arjana.mAtram tu mokSa* iti_anubhUyate |

संवेदनम् अनन्ताय दुःखाय जनन.आत्मने ॥५।९१।७६॥

saMvedanam anantAya du:khAya janana.Atmane ||5|91|76||

.

tat.pramA.arjana*.gain/acquisition.*mAtram tu

mokSa_it*i_*anubhUyate

*"Freedom" is experienced *

*saMv*edana*m *anantAya du:khAya

janana*.A*tmane

*. *

*VLMitra.76. The erasure of these marks from the mind, is tantamount to our

liberation; because the consciousness of these impressions, is the sore
cause of repeated transmigrations in this world of woe.

*m.74.76 . To have such firm belief internally, in one's heart, is called

integral knowledge by wise people. Whatever was seen earlier and whatever
was not seen all should be wiped out by proper effort through knowledge.

*AB. janma.Adi rUpAya ...

असंवित्तिर् अजाड्य.स्था* सुखाय_अजनन.आत्मने ।

asaMvitti:_ajADya.sthA* sukhAya_ajanana.Atmane |

अजडो गलित.आनन्दस् त्यक्त.संवेदनो भव ।

a.jaDa:_galita.Ananda:_tyakta.saMvedana:_bhava |

असंवेद्य.प्रबुद्धात्मा यस्_तु स* त्वम् रघूद्वह ॥५।९१।७७॥

a.saMvedya.prabuddha.AtmA ya:_tu sa* tvam raghUdvaha ||5|91|77||

.

a.*saMv*itti: a.jADya.sthA

sukhAya a.janana*.A*tmane

a.jaDa: galita*.A*nanda:

tyakta.*saMv*edana: bhava

a.*saMv*edya.prabuddha*.A*tmA

ya: tu* sa* *tvam raghUdvaha

*. *

*m.77. Absence of sensuous knowledge leads to consciousness .Self. Leave

away the sensuous perceptions and absorb yourself in that infinite
beatitude. You are that enlightened Self.

*VLMitra.77. The uninert consciousness, which is unconscious of the

outerward world, but preserves the consciousness of the self, is attended
both with present felicity, and want of future regeneration also. Be
therefore unconscious of the externals, and conscious of the internal bliss
of your soul; because the wakeful soul that is insensible of the externals,
is blessed with the sensibility of its inward blissfulness.

*AB. ya: a*saMv*edyo 'pi prabuddha AtmA* sa* *eva tvam bhavasi nAnya:
||5|91|

*RÂMA said—*

अजडश् च_अप्य् असंवित्तिः कीदृशो भवति प्रभो ।

a.jaDa:_ca_api_a.saMvitti: kIdRza:_bhavati prabho |

अ.संवित्तौ च जाद्यम् तत् कथम् वा विनिवर्तते ॥५।९१।७८॥

a.saMvittau ca jAdyam tat katham vA vi.nivartate ||5|91|78||

.

a.jaDa: ca api* tho non.inert *

a.*saMv*itti:* non.awareness *

kIdRza: bhavati* , *

prabho* sir, *

a.*saMv*ittau ca jAdyam* and when the non.aware is inert *

tat* that *

katham vA vi.nivartate

*m.78. O sage, In what way absence of inconscience becomes knowledge? How

can absence of knowledge cease inconscience?

*VLMitra.78. Ráma asked:.How is it possible sir, to be both unconscious and

yet uninert; and how can unconsciousness be freed from and get rid of its
unavoidable supineness?

*VA. What is absence of objective perception (ajaDa) without mind
(a*saMv*itti), O wise?

How can inertness without mind turn into bliss?

*AvinashS: Sir, how is a person both without perception (a*saMv*itti) and

yet not inert/senseless (ajaDa)? How does the inertness that naturally
exists in loss of perception recedes (from such a person)?

*VASISHTHA said—*

यः सर्वत्र_अनवस्था.स्थो विश्रान्त.अस्थो न कुत्रचित् ।

ya: sarvatra_an.avasthA.stha:_vizrAnta.a.stha:_na kutra.cit |

जीवो न विन्दते किंचिद् असंविद्.अजडो हि सः ॥५।९१।७९॥

jIva:_na vindate kiMcit_a.saMvit.a.jaDa:_hi sa: ||5|91|79||

.

*the Living.jIva*

*which is ever without a settled state of Consciousness*

*yet*

*not anywhen without the state of Repose*

*does not know anything*

*for it is without Awareness or Dullness**

.

ya: sarvatra_an.avasthA.stha: vizrAnta.a.stha:_na kutra.cit + jIva:_na
vindate kiMcit a.saMvit.a.jaDa:_hi sa:

*.*

* <jaDa> inertia of feeling.

*VLMitra. That is called the unsluggish or sensible unconsciousness, which
having its e*x*istence, dwells on nothing beside itself; and which though

it is living, is insensible of everything else, (and yet quite sensible of

its own e*x*istence).

संविद् वस्तु.दृग्.आलम्बः स* यस्य_इह न विद्यते ।

saMvit_vastu.dRk.Alamba: sa* yasya_iha na vidyate |

सो ऽसंविद्.अजडः प्रोक्तः कुर्वन् कार्य शतान्य्_अपि ॥५।९१।८०॥

sa:_a.saMvit.ajaDa: prokta: kurvan kArya zatAni_api ||5|91|80||

.

*saMv*i*t_*vastu.dRzAlamba:

*Awareness dependent on perception of the vastu.real *

sa yasya iha na vidyate

*he for who*m *this is not known to be *

s*a:_*a.*saMvit.*a.jaDa: prokta:

*he is said to be un.Aware.un.Inert *

kurvan kArya zatAny api

*even doing hundreds of things. *

*VLMitra. He is called both the unconscious and yet uninert, who has no

visible object in his consciousness; and who discharges his duties and all
the affairs of his life, without attaching his mind to them.

*m.79.84. O Rama, one, who does not attain the state of repose and who is

not aware of the one who is all pervading is not even a little free of
sentient knowledge and not a conscient person. Sentient knowledge is to
depend on phenomena. Whoever does not depend on such knowledge, he is
'asaMvida' free of sentient knowledge, and 'ajada', free of inconsciouce,
even though he is engaged in works in the world.

.?? Whoever does not depend on such knowledge, he is 'asaMvida' free of

sentient knowledge, and 'ajada', free of inconscience, even though he is
engaged in works in the world.

संवेद्येन हृदाकाशो मनाग्_अपि न लिप्यते ।

saMvedyena hRt.AkAza:_manAk_api na lipyate |

यस्य_असाव्_अजडा संविज् जीवन्मुक्तश् च कथ्यते ॥५।९१।८१॥

yasya_asAu_a.jaDA saMvit_jIvan.mukta:_ca kathyate ||5|91|81||

.

*the Heart.Space is not affected even a bit* *by phenomena*

*for one whose non.Inert Awareness is said to be*

*"Living.Free"*

.

*saMv*edyena *hRt.*AkAza:_

manAk_api na lipyate |

yasya_asAu_a.jaDA *saMv*it_

jIvan.mukta:_ca kathyate

*.*

*VLMitra.81. He is said to be unslumbering and yet unconscious, whose mind

is insensible of the sensible objects of perception; but yet clear with the
impressions of the knowable objects of intellectuality: and such a person
is said to be the living liberated also.

यदा न भाव्यते किंचिन् निर्वासनतया_आत्मनि ।

yadA na bhAvyate kiMcit_nir.vAsanatayA_Atmani |

बाल.मूकादि.विज्ञानम् इव च स्थीयते स्थिरम् ॥५।९१।८२॥

bAla.mUka.Adi.vijJAnam iva ca sthIyate sthiram ||5|91|82||

.

*when nothing whatever is felt*

*because.of the absence of vAsanA.Imprints in himself*

*then like a boy's silent understanding, rAma, he's*

*struck*dumb*

*.*

yadA na bhAvyate kiMcit

nir.vAsanatayA_Atmani |

bAla.mUka.Adi.vijJAnam iva ca sthIyate sthiram

*.*

*VLMitra. 82. When the indifferent soul thinks of nothing in itself, but

remains with its calm and quiet composure, like a child or a deaf and dumb
person, in possession of his internal consciousness.

*m. When he does not muse about anything in his Self, which is free of

vAsanAs, he abides steadfast like a dumb child in his knowledge.

तदा जाड्य.विनिर्मुक्तम् अच्छ.वेदनम् आततम् ।

tadA jADya.vinirmuktam accha.vedanam Atatam |

आश्रितम् भवति प्राज्ञो यस्माद् भूयो न लिप्यते ॥५।९१।८३॥

Azritam bhavati prAjJa:_yasmAt_bhUya:_na lipyate ||5|91|83||

.

tadA jADya.vinirmuktam* then released from dumbness *

accha.vedana*m *Atatam

Azritam bhavati prAjJa:

yasmA*t_*bhUya: na lipyate

*VLMitra.83. It becomes then possest of its wisdom, and rests in full

knowledge of itself without its dullness; and is no more liable to the
turmoils of this life, nor to the doom of future births.

*m.79.84 ... He is a 'jivanmukta' since he is not touched in his heart even

a little by sensuous perceptions. When he does not muse about anything in
his Self, which is free of vAsanAs, he abides steadfast like a dumb child
in his knowledge. He is thus delivered of all anguish and abides in his

all.wise intelligence. He will never be touched by sensuous things. He will
then attain 'nirvikalpa samadhi'.

समस्त.वासना=त्यागी निर्विकल्प.समाधितः ।

samasta.vAsanA=tyAgI nirvikalpa.samAdhita: |

नीलत्वम् अपि खात् स्फार* आनन्दः सम्प्रवर्तते ॥५।९१।८४॥

nIlatvam api khAt sphAra* Ananda: sam.pravartate ||5|91|84||

.

*when every trace of vAsanA has been forsaken*

*thru formless samAdhi vaster than the blueness of the sky*

*Ananda.Happiness ensues*

*.*

samasta.vAsanA=tyAgI nirvikalpa.samAdhita: + nIlatvam api khAt sphAra*
Ananda: sam.pravartate

*.*

*VLMitra.84. When the adept rests in his state of sedate hibernation by

forsaking all his desires; he perceives a calm delight to pervade his

inmost soul, as the blueness overspreading the sk*i.*

योगिनस् तत्र तिष्ठन्ति संवेदनम् असंविदः ।

yogina:_tatra tiSThanti saMvedanam a.saMvida: |

तन्मयत्वाद् अनाद्यन्तम् तद् अप्य् अन्तर्.विलीयते ॥५।९१।८५॥

tanmayatvAt_an.Adyantam tat_api_antar.vilIyate ||5|91|85||

.

yogina: tatra tiSThanti* the yogIs rest there *

*saMv*edanam a.*saMv*ida:

tan.mayatvAt an*.A*dyantam

tat api antar.vilIyate

*VLMitra.85. The unconscious Yogi remains with the consciousness of his

unity with that Spirit; which has no beginning nor end; and in which he
finds himself to be utterly absorbed and lost.

गच्छंस्*तिष्ठन् स्पृशञ् जिघ्रन्न्*अपि तेन स* उच्यते ।

gacchan*tiSThan spRzan_jighran*api tena sa: ucyate |

अजडो गलित.आनन्दस् त्यक्त.संवेदनः सुखी ॥५।९१।८६॥

ajaDa:_galita.Ananda:_tyakta.saMvedana: sukhI ||5|91|86||

.

gacchan_tiSThan

*going, staying, *

spRzan_jighran api

*touching, smelling, *

tena sa: ucyate

*by That it is known as *

ajaDa: galita*.A*nanda:

a non*.i*nert

*flow of happiness *

*having abandonet.* *saMvedana.Comprehension *

*he's in good.space <http://good.space>*

*. *

*VLMitra.86. Whether moving or sitting, or feeling or smelling, he seems to

abide always, and do everything in the Holy spirit; and with his

self.consciousness and unconsciousness of aught besides, he is dissolved in
his internal delight.

*m.85.91 . Yogis abide in that state free of all sentience. They are

absorbed in themselves in their Self. He will be happy whatever he is
doing, walking, eating, sleeping etc...

एताम् दृष्टिम् अवष्तभ्य कष्टया यत्न.चेष्टया ।

etAm dRSTim avaStabhya kaSTayA yatna.ceSTayA |

तर दुःख.अम्बुधेः पारम् अपार.गुण.सागर ॥५।९१।८७॥

tara du:kha.ambudhe: pAram apAra.guNa.sAgara ||5|91|87||

.

etAm dRSTim avaStabhya

*having stopped this view*

kaSTayA yatna.ceSTayA

*thru hard work*

*cross Misery Ocean,*

pAramapAra.guNa.sAgara

*successive*.*Qualiti.*Sea*! ??? voc.*

.

*VLMitra.87. Shut out these worldly sights from your mind, with your utmost

endeavours and painstaking; and go across this world of woes, resembling a
perilous ocean, on the firm bark of your virtues.

*m.85.91 ... O Rama, this sentient knowledge creates itself, deludes one

repeatedly and vanishes by itself when the real is recognized and attained.
It thus liberates itself. Whatever this sentient knowledge wills, it
happens so. If it does not get liberated in stages (attaining the bhumikas)
it will never reach the Truth.

*AB. kASThayA a.prANAyAma.Adi.zrama=sAdhyayA ||5|91|

यथा बीजाद् बृहत्.वृक्षो व्योम व्याप्नोति कालतः ।

yathA bIjAt_bRhat.vRkSa:_vyoma vyApnoti kAlata: |

तथा_एव_इदम् स्व.संकल्पात् संवेद्यम् असद् उत्थितम् ॥५।९१।८८॥

tathA_eva_idam sva.saMkalpAt saMvedyam asat_utthitam ||5|91|88||

.

*as from a seed a gread tree spreads*

*the spacious sky spreads.out in time*

*so too is*

*This*

*your own self.conception*

*:*

*a saMvedya.Apprehension sprung from unReality*

*.*

yathA bIjAt_bRhat.vRkSa: vyoma vyApnoti kAlata: + tathA_eva_idam
sva.saMkalpAt saMvedyam asat_utthitam

.

*VLMitra.88. As a minute seed produces a large tree, stretching wide in the

sky; so doth the minute mind produce these ideal worlds, which fill the
empty space of the universe, and appear as real ones to sight. (The word

*saMk*alpa {translated "concept"} in the text, is used in the triple sense

of imagination, reminiscence and hope, all of which are causes of the
production of things appearing both as real and unreal).

#vid . #*saMv*id #*saMv*edya . to be known or understood or learnt;
[Cognizable, <*saMv*edyena parAmRSTam zAntam sarvAtmakam ca yat | tat.sac.ci
*t.A*bhAsa.mayam asti_iha kalanA_ujjhitam> y6009.002]; intelligible; to be
communicated to (loc.); #*saMv*edyatA intelligibility; #*saMv*edyatvam
sensation nyAyas. y2018.070 #sva*saMv*edanam knowledge derived from one's
self HYog. Buddh. #sva*saMv*edya . intelligible only to one's self.

Cognition, Analytical Perception, jd "... 'thinking' ... [but] much more th

*at_m*ere thinking. Cognition, comprehension, feeling, experience and
knowledge are also implied by '*saMv*edanam'." SV "Prabhakara draws a
subtle distinction between perceptuality (*saMv*edyatva) and being object
of knowledge (prameyatva). A thing can only be apprehended (*saMv*edyate)

by perception, whereas inference can only indicate the presence of an
object without apprehending the object itself. Our cognition cannot be
apprehended by any other cognition. Inference can only indicate the
presence or existence of knowledge but cannot apprehend the cognition
itself." Dasgupta, HIP —

Ott.#*saMk*alpa.Conception in chit.Consciousness . #vicit displaying .
#vicikitsA.Misconception .

यदा संकल्प्य संकल्प्य संविस्वम् विन्दते वपुः ।

yadA saMkalpya saMkalpya saMvisvam vindate vapu: |

तदा_अस्य जन्म.जालस्य सा_एव गच्छति बीजताम् ॥५।९१।८९॥

tadA_asya janma.jAlasya sA_eva gacchati bIjatAm ||5|91|89||

.

*when*

*saMk*alpya *saMk*alpya

*conception after conception *

*saMv*it svam vindate vapu:

*the conceiving vapus.body finds itself *

tadAsya janma.jAlasya sA_eva gacchati bIjatAm

*then of its chain of birth*

*going to seed*

*. *

yadA *saMk*alpya *saMk*alpya *saMv*isvam vindate vapu: |

tadA_asya janma.jAlasya sA_eva gacchati bIjatAm

*.*

* vapus "body" is generic referring to any state of embodiment.

*AB. ... puna: puna: *saMk*alpam kRtvA svam sAMkalpikam vapu: svarUpam yadA
vindate tadA ... ||5|91| again & again creating a Concept, hir own
conceptual body, hir nature ...

*VLMitra.89. When the conscious soul entertains the idea of some figure in
itself, by its imagination, reminiscence or hope; the sam*e* becomes the

seed of its reproduction, or its being born in the very form which the soul
has in its view.

*m.85.91 .... Sentient knowledge takes firm shape and root when one keeps

on continuously willing and ideating. Then that knowledge becomes the seed
of all cycles of birth and death. O Rama, this sentient knowledge creates
itself, deludes one repeatedly and vanishes by itself when the real is
recognized and attained. It thus liberates itself. Whatever this sentient
knowledge wills, it happens so. If it does not get liberated in stages
(attaining the bhumikas) it will never reach the Truth.

*Samvid.551/89 When consciousness obtains (or e*x*periences) its own body

(or form) imagining it intensely, then, that (consciousness) alone becomes
the seed of this illusion of births.

जनयित्वा_आत्मना_आत्मानम् मोहयित्वा पुनः पुनः ।

janayitvA_AtmanA_AtmAnam mohayitvA puna: puna: |

स्वयम् मोक्षम् नयत्य्_अन्तः संवित् स्वम् विद्धि राघव ॥५।९१।९०॥

svayam mokSam nayati_anta: saMvit svam viddhi rAghava ||5|91|90||

.

*having been produced by Self in Self*

*having been deluded again & again*

*ze is led to hir.own Freedom*

:

*know your own conviction to be so, **Son of the Swift, rAghava*

*.*

janayitvA_AtmanA_AtmAnam *generated by self the self *

mohayitvA puna: puna: *deluded again&again *

svayam mokSam nayati_anta:

saMvit svam viddhi *know awareness as Urself,* *Rághava.*

*VLMitra.90. So the soul brings forth itself, and falls into its deception

by its own choice; and thus loses the consciousness of its freedom, by the
subjection to the bondage of life.

यदेव भावयत्य्_एषा तदेव भवति क्षणात् ।

yadeva bhAvayati_eSA tadeva bhavati kSaNAt |

न भवद् भूमिकामुक्ता समायाति चिराद् वपुः ॥५।९१।९१॥

na bhavat_bhUmikAmuktA samAyAti cirAt_vapu: ||5|91|91||

.

yadeva bhAvayati eSA

*whatever this .f.. makes to become *

tadeva bhavati kSaNAt

*thatever it becomes at.once *

na bhav*at_*

*not becoming *

bhUmikAmuktA

samAyAti cirA*t_*vapu:

*. *

*VLMitra.91. Whatever form it dotes upon with fondness, the same form it

assumes to itself; and cannot get rid of it, as long it cherishes its
affection for the same; nor return to its original purity, until it is
freed from its impure passions.

*m.85.91 .... Sentient knowledge takes firm shape and root when one keeps

देवो न_असौ सुरो रक्षो यक्षः किम् किंनरो जनः ।

deva:_na_asau sura:_rakSa:_yakSa: kim kiMnara:_jana: |

आत्मा_एव_आद्य.विलासिन्या जगन्_नाट्यम् प्रनृत्यति ॥५।९१।९२॥

AtmA_eva_Adya.vilAsinyA jagat_nATyam pra.nRtyati ||5|91|92||

.

deva:_na_asau sura:_rakSa: yakSa: kim kiMnara:_jana: |

AtmA_eva_Adya.vilAsinyA

jagat_nATyam pra.nRtyati *.*

*. *

there are no *Gods *

*no sura.Brightling*s or *rakSha.Ogre or* *yakSha.Warder*

*what of a kinnara.Whatnot or a Human? *

AtmA_eva_Adya.vilAsinyA

:

*the world.actor performs*

*! *

*m.92.97. These people, the gods, the 'senas', the 'yaksas', the 'kinnaras'

all are really not existing. Only the Self is playing the drama of this
world.

*VLMitra.92. The soul is no god or demigod, nor either a Yaksha nor Raksha,

nor even a Nara man or Kinnara manikin; it is by reason of its original

delusion..máyá,..that it plays the part of a player on the stage of the
world.

बद्ध्वा_आत्मानम् रुदित्वा च कोशकार.कृmir यथा ।

baddhvA_AtmAnam ruditvA ca kozakAra.kRmi: yathA |

चिरात् केवलताम् एति स्वयम् संवित्.स्वभावतः ॥५।९१।९३॥

cirAt kevalatAm eti svayam saMvit.svabhAvata: ||5|91|93||

.

baddhvA AtmAnam* having bound self *

ruditvA ca* & lamented *

kozakAra.kRmir yathA* like a worm in a cocoon + *

cirat – *after long *

kevalatAm eti svayam

*saMv*it.svabhAvata: *. thru the nature of his Awareness. *

*VLMitra.93. As the player represents himself in various shapes, and then

resumes and returns to his original form; and as the silkworm binds itself
in the cocoon of its own making, and then breaks out of it by itself; so
doth the soul resume its primal purity, by virtue of its

self.consciousness.

*m.92.97. This sensuous knowledge (the *saMv*it) is binding itself and

grieving. By itself it will get liberated. It is pervading as water in the
ocean of world. Midregion, earth, air, sky, mountains, rivers, quarters etc
are merely waves in the ocean of sentient knowledge. This entire world is
only sentient knowledge. There is no other design. This sentient knowledge
will move towards truth through integral perception and consequent
knowledge. When this sentient knowledge settles down firmly in Self, then
it will abide in truth without being touched by anything.

.sv.93 Thus having bound itself, having subjected itself to sorrow (like

the silkworm with the cocoon) in due course of time it attains to
liberation, because its nature is infinite consciousness.

जगज्.जलधि.जालानाम् संविज्.जलमलम् गता ।

jagat.jaladhi.jAlAnAm saMvit.jalamalam gatA |

एषा_एव_आपूर्व.दिक्.चक्रम् स्फुरत्य्_अद्रि.आदिताम् गता ॥५।९१।९४॥

eSA_eva_ApUrva.dik.cakram sphurati_adri.AditAm gatA ||5|91|94||

.

jagat.jaladhi.jAlAnAm

*of the world's net of oceans *

*saMv*it.jalam alam gatA

*having gone to Awareness.water enuf *

eSA_eva ÂpUrva.dik.cakram

sphurati adr*i.*AditAm gatA

*. *

*VLMitra.94. Our consciousness is as the water in the great deep of the

universe, encompassing all the four quarters of the world, and the huge
mountains within it. (As the sea hides the rocks under it).

*m.92.97. This sensuous knowledge (the *saMv*it) is binding itself and

द्यौः क्षमा वायुर् आकाशम् पर्वताः सरितो दिशः ।

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

इत्य्_अस्या* वीचयः प्रोक्ताः संवित्.सलिल.सम्ततेः ॥५।९१।९५॥

iti_asया* vIcaya: proktA: saMvit.salila.samtate: ||5|91|95||

.

dyau: kSamA* the day, the patient Earth, *

vAyu*:_*AkAzam* the wind, the spacious sky; *

parvatA: sarito *mountain**s, rivers, *

diza:* the directions, + *

iti asyA: vIcaya: proktA:* so of this the waves are called *

*saMv*it.salila.s*am*tate: *. of Awareness.water.proceeding. *

*VLMitra.95. The universal ocean of consciousness, teems with the heaven

and earth, the air and the sky, the hills and mountains and the seas and
rivers, and all things encompassed by the sides of the compass; as its
surges, waves and billows and eddies.

*m.92.97... It is pervading as water in the ocean of world. Midregion,

earth, air, sky, mountains, rivers, quarters etc are merely waves in the
ocean of sentient knowledge. ...

संविन्.मात्रम् जगत् सर्वम् द्वितीया न_अस्ति कल्पना ।

saMvit.mAtram jagat sarvam dvitIyA na_asti kalpanA |

इत्य्_एव संयग्ज्ञानेन संविद् गच्छति न_अन्यताम् ॥५।९१।९६॥

iti_eva sAmyak.jJAnena saMvit_gacchati na_anyatAm ||5|91|96||

.

*saMv*in.mAtram jaga*t s*arvam

dvitIyA na_asti kalpanA

it*i_*eva *sAmyag*.jJAnena

*saMv*i*t_*gacchati na_anyatAm

*VLMitra.96. It is our consciousness that comprises the world, which is no

other beside itself; because the all comprehensive consciousness
comprehends all things in itself: (in its conscious ideas of them).

*m.92.97. .. This entire world is only sentient knowledge. There is no

other design. This sentient knowledge will move towards truth through
integral perception and consequent knowledge. When this sentient knowledge
settles down firmly in Self, then it will abide in truth without being
touched by anything.

*VA. the whole universe is only cit, and nothing else. Only to this

and not other understanding, cit comes by absolute wisdom

(self.knowledge),

AS: This whole universe is cit only and there is nothing else. By such a

proper understanding, the knower (*saMv*id) becomes united with cit.
The same word *saMv*id is used in two meanings.

यदा न विन्दते किंचित् स्पन्दते न न वेपते ।

yadA na vindate kiMcit spandate na na vepate |

स्वात्मन्य्_एव स्थितिम् याति संविन् नो* लिप्यते तदा ॥५।९१।९७॥

svAtmani_eva sthitim yAti saMvit_no* lipyate tadA ||5|91|97||

.

yadA na vindate kiMcit

*when not anything is known *

spandate na

*does not vibrate *

na vepate

*does not *

svAtmani_eva sthitim yAti

*only in own.self it comes to a state *

*saMv*in_no lipyate tadA

*. *

*VLMitra.97. When our consciousness has its slight pulsation and not its

quick vibration, it is then said to rest in itself; and is not moved by the
action of outward objects upon it.

*m.92.97. This sensuous knowledge (the saMvit) is binding itself and

#lipyate

अथ_अस्याः संविदो राम सन्.मात्रम् बीजम् उच्यते ।

atha_asyA: saMvida:_rAma san.mAtram bIjam ucyate |

संविन्.मात्राद् उदेत्य्_एषा प्राकाश्यम् इव तेजसः ॥५।९१।९८॥

saMvit.mAtrAt_udeti_eSA prAkAzyam iva tejasa: ||5|91|98||

.

atha – *and then *

asyA: *saMv*ida:* i this Awareness, *

*rAma, *

san.mAtram* measured being *

bIjam ucyate* is said.to.be <http://said.to.be> the seed *

*saMv*in.mAtrAt* from measured Awareness *

udeti eSA* arises this *

prAkAzya*m *iva tejasa:* . like brightness in the heat. *

*Samvid.552/98 rAma! Mere Being is declared as the seed of this

consciousness. This (worldly existence) rises from mere consciousness as

rays (arise) from light. *VLMitra. ... as the solar heat produces the
light, and as the fire emits its sparks. *m. ... like light from Sun.....

द्वे रूपे तत्र सत्ताया* एकम् नानाकृति स्थितम् ।

dve rUpe tatra sattAया* ekam nAnA.AkRti sthitam |

द्वितीयम् एक.रूपम् तु विभागो ऽयम् तयोः शृणु ॥५।९१।९९॥

dvitIyam eka.rUpam tu vibhAga:_ayam tayo: zRNu ||5|91|99||

.

dve rUpe tatra sattAyA

ekam nAnAkRti sthitam

dvitIyam eka.rUpam tu vibhAga:_ayam tayo: zRNu

dve rUpe in two forms; tatra; sattA Sat.ness, Suchness; sattAyA:* ||5|91|*var.
sattAyAM||; ek*am*; nAnAkRti nAnA. various, *.A*kRt Former, Embodier;
AkRti formation,
embodiment; sthitam state; dvitIyam second; eka. rUpam uni.Form; tu;
vibhAga: portion; ay*am*; tayo: of these two; zRNu;

*VLMitra.99. This Inbeing in us exhibits itself in two forms within
ourselves; the one is our self.consciousness, and the other is our

consciousness of many things lying without us: the former is uniform and
the latter is of mutable form.

*m.98.104. ... There are two forms for this Existence : one has many forms

and the other is one and only form. Listen to those aspects. Pot, fabric, I

and you what is said like this is the mani.form existence. Without all

these divisions, that which is common to all existences/ or the totality is

the other one.form existence. The latter is the Pure Existence of the

supreme Absolute. Because of the multiplicity of forms/manifold appearance,
they can not be perceived at a single time. And so they are not real. The
one form existence is pure and never comes to any decline or destruction.
It can never be forgotten.

*There are two forms of Sat. The first *

*assumes various forms. Second, there is one for*m *onli. Listen *

*while I explain their difference. *

घटता पटता caiव त्वत्ता मत्ता_इति कथ्यते ।

ghaTatA paTatA ca_eva tvattA mattA_iti kathyate |

सत्तारूप.विभागेन यत् तन्_नानाकृति स्थितम् ॥५।९१।१००॥

sattArUpa.vibhAgena yat tat_nAnAkRti sthitam ||5|91|100||

.

ghaTatA paTatA caIva tvattA matteti kathyate + sattArUpa.vibhAgena yat

tan nAnAkRti sthitam

*. *

ghaTa pot; ghaTatA “pot”.ness; ca; eva; paTa paTatA canvas; tvattA
tvat.tA “you”.ness;
mattA mat.tA “me”.ness; iti; kathyate is said; yat what ||5|91|is||;
nAnAkRti nAnA*.A*kRti variously formed; sthitam established, situate; tat;
sattArUpa. sattA.rUpa form of Suchness, manifest Sat; vibhAgena separately,
in portions;

*VLMitra.100. This two fold division of the one and same soul, is as the

difference of ghata and pata or of the pot and painting, and like that of I
and thou, which are essentially the same thing, and have no difference in

their in.being.

*m.98.104. ... There are two forms for this Existence : one has many forms

and the other is one and only form. Listen to those aspects. Pot, fabric, I

and you what is said like this is the mani.form existence. Without all

these divisions, that which is common to all existences/ or the totality is

the other one.form existence. The latter is the Pure Existence of the

my “you”.ness and your “me”.ness, so they say, all that is various,

manifold, is a part of Sat. .100

विभागम् तु परित्यज्य सत्ता_एक.आत्मतया ततम् ।

vibhAgam tu parityajya sattA_eka.AtmatayA tatam |

समान्या_इव_एव सत्ताया रूपम् एकम् उदाहृतम् ॥५।९१।१०१॥

samAnyA_iva_eva sattAyA rUpam ekam udAhRtam ||5|91|101||

.

vibhAga.m tu.*but/however*

parityajya.*having.abandoned* *by/with the *sattA.*realness.*eka.
*one/single*.AtmA.*self*.*ness*.yA

tata.m + sAmAnya.*common*.A iva.*like/as.if* eva.*very/only/indeed*

sattAyA*.* rUpa.*form*.m eka.*one/single*.m udAhRta*.is.called.*m

.

*VLMitra.101. Now do away with this difference, and know the true entity to

be a pure unity, which is the positive reality remaining in common with all
objects.

.?? Without all these divisions, that which is common to all existences/ or
the totality is the other one.form existence. The latter is the Pure

Existence of the supreme Absolute. Because of the multiplicity of
forms/manifold appearance, they can not be perceived at a single time. And
so they are not real. The one form existence is pure and never comes to any
decline or destruction. It can never be forgotten.

*m.98.104. ... There are two forms for this Existence : one has many forms

and the other is one and only form. Listen to those aspects. Pot, fabric, I

and you what is said like this is the mani.form existence. Without all

these divisions, that which is common to all existences/ or the totality is

the other one.form existence. The latter is the Pure Existence of the

विशेषम् सम्परित्यज्य सन्मात्रम् यद् अलेपकम् ।

vizeSam samparityajya sanmAtram yat_alepakam |

एकरूपम् महारूपम् सत्तायस् तत्.पदम् विदुः ॥५।९१।१०२॥

ekarUpam mahArUpam sattAyA:_tat.padam vidu: ||5|91|102||

.

vizeSa.*difference*.m samparityajya sanmAtra*.*m yat.*what/which* alepaka*.*m

ekarUpa.*one.form/uniform.*m mahArUpa*.great.form.*m* one form, the Great
Form, *sattAyAs. @ *realness* tatpada.*that.state.*m vidu: *. they have
known as That state of reality*

*. *

*VLMitra.102. Forsake the particulars only, and seek the universal one

which is the same and in common with all existence. Know this Unity as the
totality of beings, and the only adorable One.

*m.98.104. ... There are two forms for this Existence : one has many forms

and the other is one and only form. Listen to those aspects. Pot, fabric, I

and you what is said like this is the man*i.*form existence. Without all

these divisions, that which is common to all existences/ or the totality is

the other one.form existence. The latter is the Pure Existence of the

*Samvid.553 They consider that as the principle of Reality (or Existence)

which is mere Being, stainless, and endowed with an unchanging and sublime
nature, having given up distinction (or preculiarity).

रूपम् नानाकृतित्वेन सत्ताया न कदाचन ।

rUpam nAnAkRtitvena sattAyA na kadAcana |

असंवेद्यम् सम्भवति तस्माद्_एतद् अवस्तुकम् ॥५।९१।१०३॥

asaMvedyam sambhavati tasmAt_etat_avastukam ||5|91|103||

.

rUpam nAnAkRtitvena* for with its various formations *

sattAyA: na kadAcana* is not anywhen in reality *

a.*saMv*edyam sambhavati* becoming non.cognizable *

tasmAt et*at_*a.vastukam *– from that this insubstantialiti. *

*VLMitra.103. The variety of external forms, does not indicate any

variation in the internal substance; change of outward form, makes a thing
unknowable to us as to its former state; but outward and formal
differences, make no difference in the real essence.

*m.98.104. ... There are two forms for this Existence : one has many forms

and the other is one and only form. Listen to those aspects. Pot, fabric, I

and you what is said like this is the man*i.*form existence. Without all

these divisions, that which is common to all existences/ or the totality is

the other one.form existence. The latter is the Pure Existence of the

एक.रूपम् तु यद्.रूपम् सत्ताया* विमल.आत्मकम् ।

eka.rUpam tu yat.rUpam sattAया* vimala.Atmakam |

न कदाचन तद् याति नाशम् न_अपि च विस्मृतिम् ॥५।९१।१०४॥

na kadAcana tat_yAti nAzam na_api ca vismRtim ||5|91|104||

.

*but the Form which is One.Form*

*is*

*untainted with realities*

*.*

*not anywhen*

*does*

*That*

*come to lapse*

*nor is it forgotten*

*.*

eka.rUpam tu yat.rUpam sattAyA* vimala.Atmakam + na kadAcana tat_yAti

nAzam na_api ca vismRtim

*. *

*VLMitra.104. Whatever preserves its uniform and invariable appearance at

all times, know that to be the true and everlasting inner essence of the
thing: (and not its changeful external appearance).

*m. And so they are not real. The one form existence is pure and never

comes to any decline or destruction. It can never be forgotten.

काल.सत्ता कलासत्ता वस्तु.सत्ता_इयम् इत्य्_अपि ।

kAla.sattA kalAsattA vastu.sattA_iyam iti_api |

विभाग.कलनाम् त्यक्त्वा तन्मात्र.एक.परो भव ॥५।९१।१०५॥

vibhAga.kalanAm tyaktvA tanmAtra.eka.para:_bhava ||5|91|105||

.

kAla.sattA kalÂsattA vastu.sattA_iyam iti_api + vibhAga.kalanAm tyaktvA

tanmAtra.eka.paro bhava

*. *

*VLMitra.105. Ráma! Renounce the doctrines which maintain the eternal

subsistence of time and space, of atoms and generalities and the like
categories; and rely in the universal category of the one Being in which
all others are reducible. (All varieties blend into the Unity of Brahma).

*m.105.111 11. O Rama, Discard all divisions in existence like time and
object and be directed to the single one.form existence. Existence of time

can exist by itself without any device or masking. Even so because of
division it is unreal. Something that is divisive can never be sacred. O
Rama, consider all forms as one whole Existence and abide in that perfect
beatitude of the Supreme. O man of knowledge, the climax of all this
totality of existence is the seed of this world. And it is the impetus for
movement in the world. In the ultimate, this totality of Existence is free
of all designs and ideations. In that beginningless and endless state of
Infinity, this seed is not perceived. When one reaches the abode of

Existence, there 'nirvikaram', deformation.free existence abides. When once

this state is achieved, there is no return to the condition of sorrow.

#kAla.sattA

#kalÂsattA

#vibhAga.kalanA

#ekapara

काल.सत्ता स्व.सत्ता च प्रोन्मुक्त.कलना सती ।

kAla.sattA sva.sattA ca pronmukta.kalanA satI |

यद्य् अप्य् उत्तम.सद्रूपा तथा_अप्य्_एषा न वास्तवी ॥५।९१।१०६॥

yadi_api_uttama.sat.rUpA tathA_api_eSA na vAstavI ||5|91|106||

.

kAlasattA svasattA ca pronmukta.kalanA satI *+ *yadi api uttama.sadrUpA tathA
api eSA na vAstavI

*. *

*VLMitra.106. Though the endless duration of time, approximates to the

nature of the Infinite Existence; yet its divisions into the present, past

and future, makes it an ununiform and unreal entit*i.*

*m.105.111 11. O Rama, Discard all divisions in existence like time and
object and be directed to the single one.form existence. Existence of time

Existence, there 'nirvikaram', deformation.free existence abides. When once

this state is achieved, there is no return to the condition of sorrow.

*VA. if reality of time and own reality are freed from

notions/limitations, the high reality remains, therefore the

time.division is not real.

AS: I agree with line 1. In line 2, it is saying:
Even though, in this way, time reality has the same appearance as the
higher reality, it is not real.

विभाग.कलना यत्र विभिन्न.पद.दायिनी ।

vibhAga.kalanA yatra vibhinna.pada.dAyinI |

नानाता.आकारणम् दृष्टा तत् कथम् पावनम् भवेत् ॥५।९१।१०७॥

nAnAtA.AkAraNam dRSTA tat katham pAvanam bhavet ||5|91|107||

.

vibhAga*.*kalanA*.* yatra*.where *vibhinna*.split/divided*.pada.*condition*
.dAyi*.*nI *+ *nAnAtA*.variedness* .kAraNa*.cause.*m dRSTa.*seen*.A tat.
*it/he/that* katham.?*how* pavana.*wind/air*.m bhavet.*would/let.become*

*. *

*VLMitra.107. That which admits of divisibility, and presents its various

divisions; and what is seen to diverge to many, cannot be the uniform cause
of all; (hence time being ever changeful and fleeting, cannot be the
unchanging cause of all).

*m.105.111 11. O Rama, Discard all divisions in existence like time and
object and be directed to the single one.form existence. Existence of time

Existence, there 'nirvikaram', deformation.free existence abides. When once

this state is achieved, there is no return to the condition of sorrow.

*VA. the notion of division leads to the state of dualit*i.* How can

the cause of the visible diversity be pure? (it cannot)

*AvinashS: I agree, except for the word pAvana. • I would suggest: Since it

is seen as a cause of variation in the world (thus, taking one to false
duality) how can it be good/holy?

##pU . *pava . #*pavana*: . "The Purifier", the air •.• **pavancalana* .
the vibration of prAna, <pavana.calana.rodhAd / Atma.niSTha: bhava tvam> .
ramaNa. #*pAvana.* *pAvanI . purifying • in prANAyama "Windy" • in
bhakti.yoga "Holy". • living on wind, [Windy], a name of *vyAsa •• **pAvanam
.* the act or a means of cleansing or purifying • penance, atonement •
*pAvana. adj. doing honour to a social circle . #pAvana*tvam* . the
property of cleansing or purifying •.• . **paGkti*pAvana . paGkti.pAvana .

purifying society, respectable (opp. to #dUSa).

सत्तासामान्यम् एव_एकम् भावयत् सकलम् वपुः ।

sattAsAmAnyam eva_ekam bhAvayat sakalam vapu: |

परिपूर्ण.परानन्दी तिष्ठ_आभरित.दिग्भरः ॥५।९१।१०८॥

paripUrNa.parAnandI tiSTha_Abharita.dik.bhara: ||5|91|108||

.

sattA.samAnya*m *eva

ekam bhAvayat sakalam vapu:

*the one causing a vapu:bodi.portion to become *

paripUrNa.parAnandI

tiSTha Abharita.dig.bhara:

*. *

*VLMitra.108. Think all bodies as appertaining to one common essence, and

enjoy thy full bliss by thinking thyself as the same, and filling all space.

*m.105.111 11. O Rama, Discard all divisions in existence like time and
object and be directed to the single one.form existence. Existence of time

Existence, there 'nirvikaram', deformation.free existence abides. When once

this state is achieved, there is no return to the condition of sorrow.

*VA. be non.dual like the pure existence which fills all the bodies. Stay
complete and blissful filling and supporting all directions/whole world. *
AS: I agree.

सत्ता.सामान्य.मात्रस्य या कोटिः कोविद.ईश्वर ।

sattA.sAmAnya.mAtrasya yA koTi: kovida.Izvara |

सा_एव_अस्य बीजताम् याता तत* एव प्रवर्तते ॥५।९१।१०९॥

sA_eva_asya bIjatAm yAtA tata* eva pravartate ||5|91|109||

.

sattA sAmAnya.mAtrasya yA

koTi: kovida.Izvara

sA_eva_asya bIjatAm yAtA

tata: eva pravartate

.

*Samvid.554/109. Wisest One! That which is the extremity of mere general

Existence, has alone become the seed of this worldly existence and it
arises only from That.

*VLMitra.109. He who is the ultimate pause or end of all existence in

common, know, O wise Ráma! that Being to be the source and seed of the
whole universe, which has sprung from Him.

*m.105.111 11. O Rama, Discard all divisions in existence like time and
object and be directed to the single one.form existence. Existence of time

Existence, there 'nirvikaram', deformation.free existence abides. When once

this state is achieved, there is no return to the condition of sorrow.

सत्तासामान्य.पर्यन्ते यत् तत् कलनया_उज्झितम् ।

sattAsAmAnya.paryante yat tat kalanayA_ujjhitam |

पदम् आद्यम् अनाद्यन्तम् तस्य बीजम् न विद्यते ॥५।९१।११०॥

padam Adyam anAdyantam tasya bIjam na vidyate ||5|91|110||

.

sattAsAmAnya.paryante yat tat kalanayA_ujjhitam + padam Adyam anAdyantam

tasya bIjam na vidyate

*. *

*Samvid.555 That which is at the extremity of general Existence is the

primal abode (or principle), without beginning or end and abandoned by
comprehension. There is no cause for That.

*VLMitra.110. He who is the utmost limit of all things in common, and is

beyond description and imagination; He is the first and beginning of all,
without any beginning of his own, and having no source or seed of himself.

सत्ता लयम् याति यत्र निर्विकारम् च तिष्ठति ।

sattA layam yAti yatra nirvikAram ca tiSThati |

भूयो न_आवर्तते दुःखे तत्र लब्ध.पदः पुमान् ॥५।९१।१११॥

bhUya:_na_Avartate du:khe tatra labdha.pada: pumAn ||5|91|111||

.

sattA.*state of Reality/Realness* laya.m yAti.*coming.to <http://coming.to>*
yatra*.where* nirvikAram ca tiSThati

bhUyo na_Avartate du:khe

tatra labdhapada: pumAn

*. *

*VLMitra.111. He in whom all finite existences are dissolved, and who

remains without any change in himself; knowing Him in one's self, no man is
subjected to trouble, but enjoys his full bliss in Him.

*m.105.111 11. O Rama, Discard all divisions in existence like time and
object and be directed to the single one.form existence. Existence of time

Existence, there 'nirvikaram', deformation.free existence abides. When once

this state is achieved, there is no return to the condition of sorrow.

तद्*धेतुः सर्व.हेतूनाम् तस्य हेतुर् न विद्यते ।

tat*hetu: sarva.hetUnAm tasya hetu:_na vidyate |

संसारः सर्व.साराणाम् तस्मात् सारम् न विद्यते ॥५।९१।११२॥

saMsAra: sarva.sArANAm tasmAt sAram na vidyate ||5|91|112||

.

tat hetu:

*That is the cause *

sarva.hetUnAm

*of all causes *

tasya hetu*:_*na vidyate

*of That a cause is not known.to.be <http://known.to.be> *

the *saMsAra.Convolution*

sarva.sArANAm

*of all involvements *

tasmA*t s*Aram na vidyate

*of That no involvement is known.to.be <http://known.to.be>*

*. *

*VLMitra.112. He is the cause of all, without any cause of his own; He is

the optimum or best of all, without having anything better than himself.

*m.112.116 . That state is the cause of all causes. There is no cause for

that state. It is the essence of all essences. There is no other essence.
In such mirror of consciousness all things/objects are reflected like trees
on the bank of a lake which are reflected in the waters of the lake. All
states of existence are in this state. In that state all things are sweet
and delightful. Those that are not pleasant become pleasant with its
association. And so that consciousness ether is the most delightful of all
delightful things. From That alone all universes emerge, abide in That and
increase in That, They are touched by it and dissolve in it.

तस्मिंश् चिद्.दर्पणे स्फारे समस्ता* वस्तु.दृष्टयः ।

tasmin*cit.darpaNe sphAre samastA* vastu.dRSTaya: |

इमास् ताः प्रतिबिम्बन्ति सरसि_इव तट.द्रुमाः ॥५।९१।११३॥

imA:_tA: prati.bimbanti sarasi_iva taTa.drumA: ||5|91|113||

.

tasmin*_cit.darpaNe sphAre

samastA* vastu.dRSTaya: |

imA:_tA: prati.bimbanti

sarasi_iva taTa.drumA: *.*

*. *

*in that vast Consciousness.mirror are all substantial views*

*: *

*what U see here projects *

*like a mountain.slope reflecting in a lake*

*. *

*VLMitra.113. All things are seen in the mirror of his intellect, as the

shadow of the trees on the border of a river, is reflected in the limpid
stream below.

*m. In such mirror of consciousness all things/objects are reflected like

trees on the bank of a lake which are reflected in the waters of the lake.

सर्वे भावा* इमे तत्र स्वदन्ते साधु.वारिधेः ।

sarve bhAvA* ime tatra svadante sAdhu.vAridhe: |

षड्.रसा* इव जिह्वायाः प्रकटत्वम् प्रयान्ति च ॥५।९१।११४॥

SaT.rasA* iva jihvAyA: prakaTatvam prayAnti ca ||5|91|114||

.

sarve bhAvA: ime

*all these states *[##bhU . #bhAva / ##sthA . #sthiti]

tatra svadante

*there are to the taste *

sAdhu.vAridhe:

*of sAdhu.oceans *

SaD.rasA: iva jihvAyA:

*like the 6 Flavors to their tongues *

prakaTatvam prayAnti ca

*& they proceed to be evident*

*. *

*VLMitra.114. All beings relish their delight in him, as in a reservoir of

sweet water; and anything delicious which the tongue doth taste, is
supplied from that pure fountain.

तस्माद् अच्छतरस्य_अपि चिdAकाशस्य वै पदम् ।

tasmAt_acchatarasya_api cit.AkAzasya vai padam |

सर्वेषम् स्वादु.जातीनाम् अलम् आस्वादनम् च तत् ॥५।९१।११५॥

sarveSam svAdu.jAtInAm alam AsvAdanam ca tat ||5|91|115||

.

tasmAd

*from that **∴ *

acchatarasya_api

*see, the pada.state of an even clearer Conscious.Space, *

sarveSam svAdu.jAtInAm alam* – *

*of all sorts of sweetness *

AsvAdanam ca tat *– *

*and the tasting is that. *

*VLMitra.115. The intellectual sphere of the mind, which is clearer than

the mundane sphere, has its existence from his essence; which abounds with
the purest delight, than all dulceate things in the world can afford.

*m. All states of existence are in this state. In that state all things are

sweet and delightful. Those that are not pleasant become pleasant with its
association. And so that consciousness ether is the most delightful of all
delightful things.

जायते वर्तते च_एव वर्धते स्पृश्यते ऽथ वा ।

jAyate vartate ca_eva vardhate spRzyate_atha vA |

तिष्ठन्ति च गलन्ति_इह तत्र.अङ्ग जगताम् गुणाः ॥५।९१।११६॥

tiSThanti ca galanti_iha tatra.aGga jagatAm guNA: ||5|91|116||

.

jAyate vartate ca_eva

*being.born & existing too *

vardhate

*growing*

spRzyate_atha vA

tiSThanti ca

*and so there flow.forth here the qualities of the worlds*

*. *

*VLMitra.116. All these creatures in the world, rise and live in him; they

are nourished and supported by him, and they die and are dissolved in him.

*m. From That alone all universes emerge, abide in That and increase in

That, They are touched by it and dissolve in it.

*AB. vartate asti spRzyate viparinAmena ||

तत्.तद्_गुरु गरिष्ठानाम् तत्.तल्_लघु लघीयसम् ।

tat.tat_guru gariSThAnAm tat.tat_laghu laghIyasam |

तत्.तत् स्थूलम् स्थविष्ठानाम् अणीयस् तद् अनीयसम् ॥५।९१।११७॥

tat.tat sthUlam sthaviSThAnAm aNIya:_tat_anIyasam ||5|91|117||

.

tatt*at_*guru gariSThAnAm ... *that that is heavier than the heavy *

tattat laghu laghIyasam *that that is lighter than the light *

tattat sthUlam sthaviSThAnAm *that that is grosser than the gross *

aNIyas t*at_*anIyasam *tinier that than the tiny... *

*m.5.91.117.120 20. That (the supreme Self) is bigger than the biggest,

lighter than the lightest, smaller than the smallest, grosser than the

grossest, more atomic than the most atomic...

*m.5.91.117. He is the heaviest of the heavy and the lightest of all light

bodies. He is the most ponderous of all bulky things, and the minutest of
the most minute.

.sv.117 That pure e*x*istence is heaviness in all heavy things; that is

lightness in all that is light. That is grossness and that alone is
subtlety.

दवीयसाम् दविष्ठम् तद् अन्तिकानाम् तद् अन्तिकम् ।

davIyasAm daviSTham tat_antikAnAm tat_antikam |

कनीयसाम् कनीयस् तत् तज् ज्येष्ठम् ज्यायसाम् अपि ॥५।९१।११८॥

kanIyasAm kanIya:_tat tat jyeSTham jyAyasAm api ||5|91|118||

.

davIyasAm daviSTham tat *... than the farthest farther is that *

antikAnAm tat_antikam *than the nearest that is nearer *

kanIyasAm kanIya:_tat *than the youngest younger *

tat_jyeSTham jyAyasAm api *that is elder than the eldest ... *

*VLMitra.118. He is the remotest of the most remote, and the nearest of

whatever is most propinqueous to us; He is the eldest of the oldest and the
youngest of the most young.

तेजसम् अपि तत्.तेजस् तमसम् अपि तत्.तमः ।

tejasam api tat.tejas_tamasam api tat.tama: |

वस्तूनाम् अपि तद्.वस्तु विशाम् अप्य्_अङ्ग दिक्.परा ॥५।९१।११९॥

vastUnAm api tat.vastu vizAm api_aGga dik.parA ||5|91|119||

.

tejasam api ta*t t*ejas* ... than the brightest too that is brighter *

tamasam api ta*t t*ama:* than the darkest too is darker *

vastUnAm api ta*t_*vastu* than the most substantial that is more
substantive *

vizAm api aGga dik.parA

*. *

*VLMitra.119. He is brighter far than the brightest, and obscurer than the

darkest things; He is the substratum of all substances, and farthest from
all the sides of the compass.

*m.5.91.117.120 20. That (the supreme Self) is bigger than the biggest,

lighter than the lightest, smaller than the smallest, grosser than the
grossest, more atomic than the most atomic, more distant than the most
distant, nearer than the nearest, lower than the lowest, greater than the
greatest, more effulgent than the most effulgent, darker than the darkest,
object of the objects, neither something (famous) nor something unknown. It
does not exist even though pure existence. It is neither visible nor
invisible. It is I and not I.

तन् न किंचिच् च किंचिच् च तत् तद् अस्ति_इव न_अस्ति च ।

tat_na kiMcit_ca kiMcit_ca tat tat_asti_iva na_asti ca |

तत् तद् दृश्यम् अदृश्यम् च तत् तद्_अस्मि न च_अस्मि च ॥५।९१।१२०॥

tat tat_dRzyam a.dRzyam ca tat tat_asmi na ca_asmi ca ||5|91|120||

.

t*hat is not anything & anything is that *

*that seems.to.be <http://seems.to.be> & yet is not *

*that that is perceptible* *& imperceptible *

*that that am I and am not too. *

*Samvid.556 It is not something; It is also something. It perhaps exists;

It does not also exist. It is to be seen; It is also not to be seen. It
exists as "I am"; it also exists as "I am not".

*VLMitra.120. That being is some thing as nothing, and exists as if he were
non*.e*xistent. He is manifest in all, yet invisible to view; and that is

what I am, and yet as I am not the same.

* tat na kiMcit ca kiMcit ca tat* That is not anything & anything is That *tat
asti iva na asti ca* That is as.if & it is not *ta*t tat_*dRzyam* that that
is perceptible *a.dRzyam ca* and imperceptible *ta*t t*a*t_*asmi na ca_asmi
ca* that that am I and am not too. *

राम, सर्व.प्रयत्नेन तस्मिन् परम.पावने ।

rAma sarva.prayatnena tasmin parama.pAvane |

पदे स्थितिम् उपायासि यथा कुरु तथा_अनघ ॥५।९१।१२१॥

pade sthitim upAyAsi yathA kuru tathA_anagha ||5|91|121||

.

rAma sarva.prayatnena

*rAma, **with** every effort *

tasmin parama.pAvane pade

*in that perfect pAvana.Airy state *

sthitim upAyAsi yathA

*x*

kuru tathA_anagha

*do thus, dear boy*

*. *

*Samvid.121.122 22. O Rama, with all the effort (at your command) by

whatever way, try to attain that most sacred perfect state. That state is
absolutely pure, never aging. If one knows that nature of Self, he attains
quietitude. If one knows that all pervading, expansive, vast form, he will

be delivered of all fear of '*saMs*ara' and will abide eternally in that
state.

*Samvid.121. Ráma! Try your best to get your rest, in that supreme state of

felicity; than which there is no higher state for man to desire.

तद् अमलम् अजरम् तदात्म.तत्त्वम्

tat_amalam ajaram tadAtma.tattvam

तद् अवगताव्_उपशान्तिम् एति चेतः ।

tat_avagatau_upazAntim eti ceda: |

अवगत.वितत.एक.तत्.स्वरूपो

avagata.vitata.eka.tat.svarUpa:_

भव.भय.मुक्त.पदो ऽसि तच् चिराय ॥५।९१।१२२॥

bhava.bhaya.mukta.pada:_asi tat_cirAya ||5|91|122||

.

tat_amalam ajaram tadAtma.tattvam

tat_avagatau

upazAntim eti

ceda:

avagata.vitata.eka.tat.svarUpa:

bhava.bhaya.mukta.pada:_asi tat_cirAya

.

*Samvid.122. It is the knowledge of that holy and unchangeable Spirit,
which brings rest and peace to the mind; know then that all.pervasive soul,

and be identified with the pure Intellect, for your liberation from all
restraint. (And the way to this state of perfect liberation, is to destroy

by degrees the seeds of our restraints to the same. Namely:.To be

regardless of the body, which is the seed of worldliness; and then to
subdue the mind, which is the seed of the body; and at last to restrain the
breathings and desires, which are the roots of sensations and earthly
possessions; and thus to destroy the

other seeds also, until one can arrive to his intellectual, and finally to
his spiritual state).

*Samvid.121.122 22. O Rama, with all the effort (at your command) by

*FM5092 *

DN5091 THE SEED OF SAMSAARA 2.je19..22

सर्ग ५.९१

राम* उवाच ।

rAma* uvAca |

परम.आकाश-कोश=अद्रि-रूढ-लोक-अन्तर=द्रुमम् ।

parama.AkAza-koza=adri-rUDha-loka-antara=drumam |

तारका-पुष्प-शबलम् देव-असुर-विहम्गमम् ॥५।९१।१॥

tArakA-puSpa-zabalam deva-asura-vihamgamam ||5|91|1||

विद्युd मञ्जरित-उपान्त-नील-नीरद-पल्लवम् ।

vidyut_maJjarita-upAnta-nIla-nIrada-pallavam |

सर्व-ऋतु-रम्य-चन्द्र-अर्क-गण-रम्यक-दन्तुरम् ॥५।९१।२॥

sarva-Rtu-ramya-candra-arka-gaNa-ramyaka-danturam ||5|91|2||

सप्त-अब्धि-वापी-वलितम् सरिc*chaत-मनोहरम् ।

sapta-abdhi-vApI-valitam sarit*zata-manoharam |

चतुर्दश-विध-अनन्त-भूत-जात-उपजीवितम् ॥५।९१।३॥

caturdaza-vidha-ananta-bhUta-jAta-upajIvitam ||5|91|3||

जगत्-काननम् आक्रम्य स्थितायाः कृत-जालकम् ।

jagat-kAnanam Akramya sthitAyA: kRta-jAlakam |

ब्रह्मन् संसृति-मृद्वी-कालताया* वितत-आकृतेः ॥५।९१।४॥

brahman saMsRti-mRdvI-kAlatAया* vitata-AkRte: ||5|91|4||

जरा.मरण-पर्वायाः सुख.दुःख-फल-अवलेः ।

jarA.maraNa-parvAyA: sukha.du:kha-phala-avale: |

आरूढ-मूल-मालाया* मोह-सेक-जल-अञ्जलेः ॥५।९१।५॥

ArUDha-mUla-mAlAyA: moha-seka-jala-aJjale: ||5|91|5||

किम् बीजम् अथ बीजस्य तस्य किम् बीजम् उच्यते ।

kim bIjam atha bIjasya tasya kim bIjam ucyate |

अथ तस्य_अपि किम् बीजम् तस्य_अपि किम् भवेत् ॥५।९१।६॥

atha tasya_api kim bIjam bIjam tasya_api kim bhavet ||5|91|6||

सर्वम् एतत् समासेन पुनर् बोध-विवृद्धये ।

sarvam etat samAsena puna:_bodha-vivRddhaye |

सिद्धये ज्ञान.सारस्य वद मे वदताम्.वर ॥५।९१।७॥

siddhaye jJAna.sArasya vada me vadatAm.vara ||5|91|7||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

अन्तर्लीन-घन-आरम्भ-शुभाशुभ-महाङ्कुरम् ।

antar.lIna-ghana-Arambha-zubha-azubha-mahA.aGkuram |

संसृति-व्रततेर् बीजम् शरीरम् विद्धि राघव ॥५।९१।८॥

saMsRti-vratate:_bIjam zarIram viddhi rAghava ||5|91|8||

शाखा.प्रतान-गहना फल-पल्लव=शालिनी ।

zAkhA.pratAna-gahanA phala-pallava=zAlinI |

तेन_इयम् भवति स्फीता शरदि_इव वसुन्धरा ॥५।९१।९॥

tena_iyam bhavati sphItA zaradi_iva vasun.dharA ||5|91|9||

भावाभाव-दशा=कोशम् दुःख-रत्न-समुद्गकम् ।

bhAva-abhAva-dazA=kozam du:kha-ratna-samudgakam |

बीजम् अस्य शरीरस्य चित्तम् आशावश-अनुगम् ॥५।९१।१०॥

bIjam asya zarIrasya cittam AzAvaza-anugam ||5|91|10||

चित्ताद् इदम् उदेत्य्_उच्चैः सद्_असच्_च_अङ्ग.जालकम् ।

cittAt_idam udeti_uccai: sat_asat_ca_aGga.jAlakam |

तथा च_एतत् स्वयम् स्वप्न-सम्भ्रमेष्व्_अनुभूयते ॥५।९१।११॥

tathA ca_etat svayam svapna-sambhrameSu_anubhUyate ||5|91|11||

यथा गन्धर्व-संकल्पात् पुरम् एवम् हि चेतसः ।

yathA gandharva-saMkalpAt puram evam hi cetasa: |

स-वात.आयनम् आकार-भासुरम् जायते वपुः ॥५।९१।१२॥

sa-vAta.Ayanam AkAra-bhAsuram jAyate vapu: ||5|91|12||

यद् इदम् किंचिद् आभोगि जागतम् दृश्यताम् गतम् ।

yat_idam kiMcit_Abhogi jAgatam dRzyatAm gatam |

रूपम् तच् चेतसः स्फारम् घट.आदित्वम् मृदो यथा ॥५।९१।१३॥

rUpam tat_cetasa: sphAram ghaTa.Aditvam mRda:_yathA ||5|91|13||

द्वे बीजे चित्त-वृक्षस्य वृत्ति-व्रतति-धारिणः ।

dve bIje citta-vRkSasya vRtti-vratati-dhAriNa: |

एकम् प्राण-परिस्पन्दो द्वितीयम् दृढ-भावना ॥५।९१।१४॥

ekam prANa-parispanda:_dvitIyam dRDha-bhAvanA ||5|91|14||

यदा प्रस्पन्दते प्राणो नाडी-संस्पर्शन-उद्यतः ।

yadA praspandate prANa:_nADI-saMsparzana-udyata: |

तदा संवेदनम् अयम् चित्तम् आशु प्रजायते ॥५।९१।१५॥

tadA saMvedanam ayam cittam Azu prajAyate ||5|91|15||

यदा न स्पन्दते प्राणः शिरा-सरणि-कोटरे ।

yadA na spandate prANa: zirA-saraNi-koTare |

असंवित्ति-वशात् तेन चित्तम् अन्तर् न जायते ॥५।९१।१६॥

a.saMvitti-vazAt tena cittam antar na jAyate ||5|91|16||

प्राण-स्पन्दनम् एव_इदम् चित्त-द्वारेण दृश्यते ।

prANa-spandanam eva_idam citta-dvAreNa dRzyate |

जगन्.नाम_आगतम् व्योम्नि नीलत्व.आदि-वद्_ईदृशम् ॥५।९१।१७॥

jagat.nAma_Agatam vyomni nIlatva.Adi-vat_IdRzam ||5|91|17||

प्राण.स्पन्दन-सुप्ता च तच्*छान्तिः शान्तिर् उच्यते ।

prANa.spandana-suptA ca tat*zAnti: zAnti: ucyate |

प्राण-संस्पन्दनात् संविद् याति वीटा_इव चोदिता ॥५।९१।१८॥

prANa-saMspandanAt saMvit_yAti vITA_iva coditA ||5|91|18||

संवित् स्फुरति देहेषु प्राण-स्पन्द-प्रबोधिता ।

saMvit sphurati deheSu prANa-spanda-prabodhitA |

चक्र-आवतैर् अङ्गणेषु वीटा_इव करता-आडिता ॥५।९१।१९॥

cakra-Avartai:_aGgaNeSu vITA_iva karatA.ADitA ||5|91|19||

सती सर्व-गता संविd प्राण-स्पन्देन बोध्यते ।

satI sarva-gatA saMvit prANa-spandena bodhyate |

सूक्ष्मात् सूक्ष्मतर-आकारा गन्ध-लेखा_इव वायुना ॥५।९१।२०॥

sUkSmAt sUkSmatara-AkArA gandha-lekhA_iva vAyunA ||5|91|20||

संवित् संरोधने श्रेय: परमम् विद्धि राघव ।

saMvit saMrodhane zreya: paramam viddhi rAghava |

कारणाक्रमणम् यत्र क्षोभस् तत्र न विद्यते ॥५।९१।२१॥

kAraNÂkramaNam yatra kSobha:_tatra na vidyate ||5|91|21||

संवित् समुदिता_एव_आशु याति संवेद्यम् आदरात् ।

saMvit samuditA_eva_Azu yAti saMvedyam AdarAt |

संवेदनाद् अनन्तानि ततो दुःखानि चेतसः ॥५।९१।२२॥

saMvedanAt_anantAni tata:_du:khAni cetasa: ||5|91|22||

संसुप्त-आन्तर.बोधाय संवित् सम्तिष्ठते यदा ।

saMsupta-antara.bodhAya saMvit samtiSThate yadA |

लब्धम् भवति लब्धव्यम् तदा तद् अमलम् पदम् ॥५।९१।२३॥

labdham bhavati labdhavyam tadA tat_amalam padam ||5|91|23||

तस्मात् प्राण-परि.स्पन्दैर् वासनाचोदनैस् तथा ।

tasmAt prANa-pari.spandai:_vAsanA-codanai:_tathA |

नो चेत् संविदम् उच्छूनाम् करोषि तद् अजो भवान् ॥५।९१।२४॥

no ced saMvidam ucchUnAm karoSi tat_aja:_bhavAn ||5|91|24||

संविद् उच्छूनताम् चित्तम् विद्धि तेन_इदम् आततम् ।

saMvit_ucchUnatAm cittam viddhi tena_idam Atatam |

अनर्थ-जालम् आलून-विशीर्ण-जन-जीवकम् ॥५।९१।२५॥

an.artha-jAlam AlUna-vizIrNa-jana-jIvakam ||5|91|25||

योगिनश् चित्त.शान्त्य्-अर्थम् कुर्वन्ति प्राण-रोधनम् ।

yogina:_citta.zAnti-artham kurvanti prANa-rodhanam |

प्राणायामैस् तथा ध्यानैः प्रयोगैर् युक्ति-कल्पितैः ॥५।९१।२६॥

prANAyAmai:_tathA dhyAnai: prayogai:_yukti-kalpitai: ||5|91|26||

चित्त-उपशान्ति=फलदम् परमम् संय-कारणम् ।

citta-upazAnti=phaladam paramam sAmya-kAraNam |

सुभगम् संविदः स्वास्थम् प्राण-सम्रोधनम् विदुः ॥५।९१।२७॥

subhagam saMvida: svAstham prANa-saMrodhanam vidu: ||5|91|27||

ज्ञान.विद्भिः प्रकटिताम् अनुभूताम् च राघव ।

jJAna.vidbhi: prakaTitAm anubhUtAm ca rAghava |

चित्तस्य_उत्पत्तिम् अपराम् वासनाजीविताम् शृणु ॥५।९१।२८॥

cittasya_utpattim aparAm vAsanAjIvitAm zRNu ||5|91|28||

दृढ-भावनया त्यक्त=पूर्वापर-विचारणम् ।

dRDha-bhAvanayA tyakta=pUrvApara-vicAraNam |

यदादानम् पदार्थस्य वासना सा प्रकीर्तिता ॥५।९१।२९॥

yadAdAnam padArthasya vAsanA sA prakIrtitA ||5|91|29||

भावितस् तीव्र-संवेगाद् आत्मना यत् तद् एव सः ।

bhAvita:_tIvra-saMvegAt_AtmanA yat tat_eva sa: |

भवत्य्_आशु, महाबाहो, विगत-इतर-संस्मृतिः ॥५।९१।३०॥

bhavati_Azu, mahAbAho, vigata-itara-saMsmRti: ||5|91|30||

तादृग्.रूपः स* पुरुषो वासना-विवशी.कृतः ।

tAdRk.rUpa: sa* puruSa:_vAsanA-vivazI.kRta: |

यत् पश्यति तद्_एतत् तत् सद्-वस्त्व्_इति विमुह्यति ॥५।९१।३१॥

yat pazyati tat_etat tat sat-vastu.iti vimuhyati ||5|91|31||

वासनावेग-वैवश्यात् स्वरूपम् प्र.जहाति तत् ।

vAsanAvega-vaivazyAt svarUpam pra.jahAti tat |

भ्रान्तम् पश्यति दुर्दृष्टिः सर्वम् मद.वशाद् इव ॥५।९१।३२॥

bhrAntam pazyati dur.dRSTi: sarvam mada.vazAt_iva ||5|91|32||

असंयg.ज्ञानवान् एव भवty_आधि-परिप्लुतः ।

a-sAmyak.jJAnavAn eva bhavati_Adhi-paripluta: |

अन्तस्थया वासनया विषेण_इव वशी.कृतः ॥५।९१।३३॥

antasthayA vAsanayA viSeNa_iva vazI.kRta: ||5|91|33||

असंयग्.दर्शनम् यस्माद् अनात्मन्य्_आत्म-भावनम् ।

a-sAmyak.darzanam yasmAt_anAtmani_Atma-bhAvanam |

यद्_अवस्तुनि वस्तुत्वम् तच्_चित्तम् विद्धि राघव ॥५।९१।३४॥

yat_avastuni vastutvam tat_cittam viddhi rAghava ||5|91|34||

दृढ-अभ्यास-पदार्थ-एक-वासनाद् अतिचञ्चलम् ।

dRDha-abhyAsa-padArtha-eka-vAsanAt_ati.caJcalam |

चित्तम् संजायते जन्म-जरा-मरण-कारणम् ॥५।९१।३५॥

cittam saMjAyate janma-jarA-maraNa-kAraNam ||5|91|35||

यदा न वास्यते किंचिd धेय.उपादेय-रूपि यत् ।

yadA na vAsyate kiMcit_dheya-upAdeya-rUpi yat |

स्थीयते सकलम् त्यक्त्वा तदा चित्तम् न जायते ॥५।९१।३६॥

sthIyate sakalam tyaktvA tadA cittam na jAyate ||5|91|36||

अ-वासनत्वात् सततम् यदा न मनुते मनः ।

a-vAsanatvAt satatam yadA na manute mana: |

अ-मनस्ता तदा_उदेति परम-उपशम-प्रदा ॥५।९१।३७॥

a-manastA tadA_udeti parama-upazama-pradA ||5|91|37||

यदा किंचिन् न संवित्तौ स्फुरत्य्_अभ्रम् इव_अम्बरे ।

yadA kiMcit_na saMvittau sphurati_abhram iva_ambare |

तदा पद्मा* इव_आकाशे चित्तम् अन्तर् न जायते ॥५।९१।३८॥

tadA padmA* iva_AkAze cittam antar na jAyate ||5|91|38||

यदा न भाव्यते भावः क्वचिj जगति वस्तुनि ।

yadA na bhAvyate bhAva: kvacit_jagati vastuni |

तदा हृd-अम्बरे शून्ये कथम् चित्तम् प्रजायते ॥५।९१।३९॥

tadA hRt-ambare zUnye katham cittam prajAyate ||5|91|39||

एतावद् मात्रकम् मन्ये रूपम् चित्तस्य राघव ।

etAvat_mAtrakam manye rUpam cittasya rAghava |

यद् भावनम् वस्तुनो ऽन्तर्.वस्तुत्वेन रसेन च ॥५।९१।४०॥

yat_bhAvanam vastuna:_antar.vastutvena rasena ca ||5|91|40||

न किम्चित् कल्पना-योग्यम् दृश्यम् भावयतस् ततः ।

na kimcit kalpanA-yogyam dRzyam bhAvayata:_tata: |

आकाश-कोश-स्वच्छस्य कुतश् चित्त-उदयो भवेत् ॥५।९१।४१॥

AkAza-koza-svacchasya kuta:_citta-udaya:_bhavet ||5|91|41||

यद् अभावनम् आस्थाय यद् अभावस्य भावनम् ।

yat_abhAvanam AsthAya yat_abhAvasya bhAvanam |

यद् यथा_अवस्तु-दर्शित्वम् तद् अचित्तत्वम् उच्यते ॥५।९१।४२॥

yat_yathA_avastu-darzitvam tat_acittatvam ucyate ||5|91|42||

सर्वम् अन्तः परित्यज्य शीतल-आशय=वर्ति यत् ।

sarvam anta: parityajya zItala-Azaya=varti yat |

वृत्ति.स्थम् अपि तच् चित्तम् असद्-रूपम् उदाहृतम् ॥५।९१।४३॥

vRtti.stham api tat_cittam asat-rUpam udAhRtam ||5|91|43||

वासनाया रसाध्यानाद् रागो यस्य न विद्यते ।

vAsanAyA rasAdhyAnAt_rAga:_yasya na vidyate |

तस्य चित्तम् अचित्तत्वम् गतम् सत्त्वम् तद् उच्यते ॥५।९१।४४॥

tasya cittam a.cittatvam gatam sattvam tat_ucyate ||5|91|44||

घना न वासना यस्य पुनर्-जनन-कारिणी ।

ghanA na vAsanA yasya punar-janana-kAriNI |

जीवन्मुक्तः स* सर्व-स्थश् चक्र-भ्रमवद् आस्थितः ॥५।९१।४५॥

jIvanmukta: sa* sarva-stha:_cakra-bhramavat_Asthita: ||5|91|45||

भृष्ट-बीज-उपमा येषम् पुनर्-जनन-वर्जिता ।

bhRSTa-bIja-upamA* yeSam punar-janana-varjitA* |

वासनारस-निर्हीना* जीवन्मुक्ता* हि ते स्थिताः ॥५।९१।४६॥

vAsanArasa-nirhInA* jIvanmuktA* hi te sthitA: ||5|91|46||

सत्त्व.रूप-परिप्राप्त=चिttAs ते ज्ञान-पारगाः ।

sattva.rUpa-pariprApta=cittA:_te jJAna-pAragA: |

अचित्ता* इति कथ्यते हेमान्ते व्योम-रूपिणः ॥५।९१।४७॥

a.cittA* iti kathyate hemAnte vyoma-rUpiNa: ||5|91|47||

द्वे बीजे, राम, चित्तस्य प्राण-स्पन्दन-वासने ।

dve bIje, rAma, cittasya prANa-spandana-vAsane |

एकस्मिंश्_च तयोः क्षीणे क्षिप्रम् द्वे अपि नश्यतः ॥५।९१।४८॥

ekasmin*_ca tayo: kSINe kSipram dve api nazyata: ||5|91|48||

मिथः कारणम् एते हि बीजे जन्मनि चेतसः ।

mitha: kAraNam ete hi bIje janmani cetasa: |

जल-अङ्गी.करणे, राम, जल-आशय-घताव्_इव ॥५।९१।४९॥

jala-aGgI.karaNe, rAma, jala-Azaya-ghatau_iva ||5|91|49||

घना न वासना यस्य पुनर्-जनन-कारिणी ।

ghanA na vAsanA yasya punar-janana-kAriNI |

बीज-अङ्कुरवद् एते हि संस्थिते तिल-तैलवम् ॥५।९१।५०॥

bIja-aGkuravat_ete hi saMsthite tila-tailavam ||5|91|50||

अविनाभाविनी नित्यम् काल.आकाङ्क्षि-क्रमे तथा ।

a-vinAbhAvinI nityam kAla.AkAGkSi-krame tathA |

सर्वम् उत्पादयत्य्_एतच् चित्तकः संविद्-आत्मकः ॥५।९१।५१॥

sarvam utpAdayati_etat_cittaka: saMvit-Atmaka: ||5|91|51||

यथा प्राण-इन्द्रिय-आनन्दम् आनन्द-पवnAv_उभौ ।

yathA prANa-indriya-Anandam Ananda-pavanau_ubhau |

चित्तस्य उत्पादिके सार्धम् यदा_एते वासने तदा ॥५।९१।५२॥

cittasya utpAdike sArdham yadA_ete vAsane tadA ||5|91|52||

आमोद-पुष्पवत् तैल-तिलवच्_च व्यवस्थिते ।

Amoda-puSpavat taila-tilavat_ca vyavasthite |

वासना-वशतः प्राण-स्पन्दस् तेन च वासना ॥५।९१।५३॥

vAsanA-vazata: prANa-spanda:_tena ca vAsanA ||5|91|53||

जायते चित्त-बीजस्य तेन बीज-अङ्कुर-क्रमः ।

jAyate citta-bIjasya tena bIja-aGkura-krama: |

वासना-उत्प्लवमानत्वात् संवित्-प्रक्षोभ-कर्मणा ॥५।९१।५४॥

vAsanA-utplavamAnatvAt saMvit-prakSobha-karmaNA ||5|91|54||

प्राण-स्पन्दम् बोधयति तेन चित्तम् प्रजायते ।

prANa-spandam bodhayati tena cittam prajAyate |

प्राणः स्पन्दन-धर्मित्वात् स्पन्दते स्पृष्ट-हृत्-गुणः ॥५।९१।५५॥

prANa: spandana-dharmitvAt spandate spRSTa-hRt-guNa: ||5|91|55||

संविदम् बोधयMs*तेन चित्त-बालः प्रजायते ।

saMvidam bodhayan*tena citta-bAla: prajAyate |

एवम् हि वासना-प्राण-स्पन्दौ द्वौ तस्य कारणम् ॥५।९१।५६॥

evam hi vAsanA-prANa-spandau dvau tasya kAraNam ||5|91|56||

तयोर् एक-क्षये नाशो द्वयोश् चित्तस्य, राघव ।

tayo:_eka-kSaye nAza:_dvayo:_cittasya, rAghava |

सुख-दुःख-मनःस्पन्दम् शारीरक-बृहत्-फलम् ॥५।९१।५७॥

sukha-du:kha-mana:spandam zArIraka-bRhat-phalam ||5|91|57||

कार्य-पल्लवित-आकारम् कृति-व्रतति-वेष्टितम् ।

kArya-pallavita-AkAram kRti-vratati-veSTitam |

तृष्णा-कृष्ण-अहि-वलितम् राग-रोग-बकालयम् ॥५।९१।५८॥

tRSNA-kRSNa-ahi-valitam rAga-roga-bakAlayam ||5|91|58||

अज्ञान-मूलम् सु-दृढम् लीन-इन्द्रिय-विहम्गमम् ।

ajJAna-mUlam su-dRDham lIna-indriya-vihamgamam |

वासना क्षयम् आनीता चित्त-वृक्षम् क्षणेन हि ॥५।९१।५९॥

vAsanA kSayam AnItA citta-vRkSam kSaNena hi ||5|91|59||

प्रपातयति वात.ओघः काल-पक्व-फलम् यथा ।

prapAtayati vAta.ogha: kAla-pakva-phalam yathA |

पाण्डुरी.कृत-सर्वाशम् स्थगत-अखिल-दर्शनम् ॥५।९१।६०॥

pANDurI.kRta-sarvAzam sthagata-akhila-darzanam ||5|91|60||

विलोल-जलद-आकारम् अज्ञान-अवकर-उत्थितम् ।

vilola-jalada-AkAram ajJAna-avakara-utthitam |

तृष्णा-तृण-लव-व्याप्तम् स्तम्भ-आकृति शरीरकम् ॥५।९१।६१॥

tRSNA-tRNa-lava-vyAptam stambha-AkRti zarIrakam ||5|91|61||

स्फुरत् तनु तनु-क्षुब्धम् सुखम् उत्प्लवनम् प्रति ।

sphurat tanu tanu-kSubdham sukham utplavanam prati |

अन्तःस्थित-महा-लोकम् अपश्यत् प्रविलीयते ॥५।९१।६२॥

anta:sthita-mahA-lokam apazyat pravilIyate ||5|91|62||

पवन.स्पन्द-रोधाच्_च, राम, चित्त.रजः क्षणात् ।

pavana.spanda-rodhAt_ca, rAma, citta.raja: kSaNAt |

वासना-प्राण-पवन.स्पन्दयोर् अनयोर् द्वयोः ॥५।९१।६३॥

vAsanA-prANa-pavana.spandayo:_anayo:_dvayo: ||5|91|63||

संवेद्यम् बीजम् इत्य्_उक्तम् स्फुरतस् तौ यतस् ततः ।

saMvedyam bIjam iti_uktam sphurata:_tau yata:_tata: |

हृदि संवेद्यम् आप्य_एव प्राण-स्पन्दो ऽथ वासना ॥५।९१।६४॥

hRdi saMvedyam Apya_eva prANa-spanda:_atha vAsanA ||5|91|64||

उदेति तस्मात् संवेद्यम् कथितम् बीजम् एतयोः ।

udeti tasmAt saMvedyam kathitam bIjam etayo: |

संवेद्य-सम्परित्यागात् प्राण-स्पन्दन-वासने ॥५।९१।६५॥

saMvedya-sam.parityAgAt prANa-spandana-vAsane ||5|91|65||

स-मूलम् नश्यतः क्षिप्रम् मूल*च्छेदाद् इव द्रुमः ।

sa-mUlam nazyata: kSipram mUla-*chedAt_iva druma: |

संविदम् विद्धि संवेद्यम् बीजम् धीरतया विना ॥५।९१।६६॥

saMvidam viddhi saMvedyam bIjam dhIratayA vinA ||5|91|66||

न सम्भवति संवेद्यम् तैल.हीनस् तिलो यथा ।

na sambhavati saMvedyam taila.hIna:_tila:_yathA |

न बहिर् न_अन्तरे किम्चित् संवेद्यम् विद्यते पृथक् ॥५।९१।६७॥

na bahi:_na_antare kim.cit saMvedyam vidyate pRthak ||5|91|67||

संवित् स्फुरन्ती संकल्पात् संवेद्यम् पश्यति स्वतः ।

saMvit sphurantI saMkalpAt saMvedyam pazyati svata: |

स्वप्ने यथा_आत्म.मरणम् तथा देश-अन्तर.स्थितिः ॥५।९१।६८॥

svapne yathA_Atma.maraNam tathA deza-antara.sthiti: ||5|91|68||

स्व.चमत्कार.योगेन संवेद्यम् संविदस्_तथा ।

sva-camatkAra.yogena saMvedyam saMvida:_tathA |

स्व.वेदनम् स्व.संकल्पात् संविदो यत्र वर्तते ॥५।९१।६९॥

sva-vedanam sva-saMkalpAt saMvida:_yatra vartate ||5|91|69||

जगज्-जालम् अतो भाति तद् इदम्, रघुनन्दन ।

jagat-jAlam ata:_bhAti tat_idam, raghunandana |

यथा बालस्य वेतालः स्व.संकल्प-उद्भवाद् भवेत् ॥५।९१।७०॥

yathA bAlasya vetAla: sva.saMkalpa-udbhavAt_bhavet ||5|91|70||

पुरुषत्वम् यथा स्थाणोः संवेद्यम् संविदस् तथा ।

puruSatvam yathA sthANo: saMvedyam saMvida:_tathA |

यथा चन्द्र-अर्क-रश्मीनाम् दण्डता रेणुता तथा ॥५।९१।७१॥

yathA candra-arka-razmInAm daNDatA reNutA tathA ||5|91|71||

यथा नौ.स्थ-अचल-स्पन्दः संवेद्यम् संविदस् तथा ।

yathA nau.stha-acala-spanda: saMvedyam saMvida:_tathA |

एतद् मिथ्या हि दुर्ज्ञानाम् संयग्.ज्ञानाद् विलीयते ॥५।९१।७२॥

etat_mithyA hi dur.jJAnAm sAmyak.jJAnAt_vilIyate ||5|91|72||

रज्ज्वाम् इव भुजङ्गत्वम् द्वि-इन्दुत्वम् स्वीक्षिताद् इव ।

rajjvAm iva bhujaGgatvam dvi-indutvam svIkSitAt_iva |

शुद्धा_एव संवित्-त्रिजगत्-संवेद्यम् न_अन्यद् अस्त्य्_अलम् ॥५।९१।७३॥

zuddhA_eva saMvit-tri.jagat-saMvedyam na-anyat_asti_alam ||5|91|73||

इत्य्_अन्तर्.निश्चयो रूढः संयग्.ज्ञानम् विदुर् बुधाः ।

iti_antar.nizcaya:_rUDha: sAmyak.jJAnam vidu:_budhA: |

पूर्वम् दृष्टम् अदृष्टम् वा यद् अस्याः प्रतिभासते ॥५।९१।७४॥

pUrvam dRSTam adRSTam vA yat_asyA: prati.bhAsate ||5|91|74||

संविदस् तत्.प्रयत्नेन मार्जनीयम् विजानता ।

saMvida:_tat.prayatnena mArjanIyam vijAnatA |

तद् अमार्जन.मात्रम् हि महा-संसार-सम्गतम् ॥५।९१।७५॥

tat_amArjana.mAtram hi mahA-saMsAra-samgatam ||5|91|75||

तत्.प्रमार्जन-मात्रम् तु मोक्ष* इत्य्_अनुभूयते ।

tat.pramA-arjana-mAtram tu mokSa* iti_anubhUyate |

संवेदनम् अनन्ताय दुःखाय जनन-आत्मने ॥५।९१।७६॥

saMvedanam anantAya du:khAya janana-Atmane ||5|91|76||

असंवित्तिर् अजाड्य.स्था* सुखाय_अजनन-आत्मने ।

asaMvitti:_ajADya.sthA* sukhAya_ajanana-Atmane |

अजडो गलित-आनन्दस् त्यक्त-संवेदनो भव ।

a-jaDa:_galita-Ananda:_tyakta-saMvedana:_bhava |

असंवेद्य-प्रबुद्धात्मा यस्_तु स* त्वम् रघूद्वह ॥५।९१।७७॥

a-saMvedya-prabuddha-AtmA ya:_tu sa* tvam raghUdvaha ||5|91|77||

राम* उवाच ।

rAma* uvAca |

अजडश् च_अप्य् असंवित्तिः कीदृशो भवति प्रभो ।

a-jaDa:_ca_api_a-saMvitti: kIdRza:_bhavati prabho |

अ-संवित्तौ च जाद्यम् तत् कथम् वा विनिवर्तते ॥५।९१।७८॥

a-saMvittau ca jAdyam tat katham vA vi.nivartate ||5|91|78||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

यः सर्वत्र_अनवस्था.स्थो विश्रान्त-अस्थो न कुत्रचित् ।

ya: sarvatra_an.avasthA.stha:_vizrAnta-a.stha:_na kutra.cit |

जीवो न विन्दते किंचिद् असंविद्-अजडो हि सः ॥५।९१।७९॥

jIva:_na vindate kiMcit_a.saMvit-a.jaDa:_hi sa: ||5|91|79||

संविद् वस्तु.दृग्-आलम्बः स* यस्य_इह न विद्यते ।

saMvit_vastu.dRk-Alamba: sa* yasya_iha na vidyate |

सो ऽसंविद्-अजडः प्रोक्तः कुर्वन् कार्य शतान्य्_अपि ॥५।९१।८०॥

sa:_a.saMvit-ajaDa: prokta: kurvan kArya zatAni_api ||5|91|80||

संवेद्येन हृदाकाशो मनाग्_अपि न लिप्यते ।

saMvedyena hRt.AkAza:_manAk_api na lipyate |

यस्य_असाव्_अजडा संविज् जीवन्मुक्तश् च कथ्यते ॥५।९१।८१॥

yasya_asAu_a.jaDA saMvit_jIvan.mukta:_ca kathyate ||5|91|81||

यदा न भाव्यते किंचिन् निर्वासनतया_आत्मनि ।

yadA na bhAvyate kiMcit_nir.vAsanatayA_Atmani |

बाल-मूकादि-विज्ञानम् इव च स्थीयते स्थिरम् ॥५।९१।८२॥

bAla-mUka.Adi-vijJAnam iva ca sthIyate sthiram ||5|91|82||

तदा जाड्य-विनिर्मुक्तम् अच्छ-वेदनम् आततम् ।

tadA jADya-vinirmuktam accha-vedanam Atatam |

आश्रितम् भवति प्राज्ञो यस्माद् भूयो न लिप्यते ॥५।९१।८३॥

Azritam bhavati prAjJa:_yasmAt_bhUya:_na lipyate ||5|91|83||

समस्त-वासना=त्यागी निर्विकल्प-समाधितः ।

samasta-vAsanA=tyAgI nirvikalpa-samAdhita: |

नीलत्वम् अपि खात् स्फार* आनन्दः सम्प्रवर्तते ॥५।९१।८४॥

nIlatvam api khAt sphAra* Ananda: sam.pravartate ||5|91|84||

योगिनस् तत्र तिष्ठन्ति संवेदनम् असंविदः ।

yogina:_tatra tiSThanti saMvedanam a-saMvida: |

तन्मयत्वाद् अनाद्यन्तम् तद् अप्य् अन्तर्.विलीयते ॥५।९१।८५॥

tanmayatvAt_an.Adyantam tat_api_antar.vilIyate ||5|91|85||

गच्छंस्*तिष्ठन् स्पृशञ् जिघ्रन्न्*अपि तेन स* उच्यते ।

gacchan*tiSThan spRzan_jighran*api tena sa: ucyate |

अजडो गलित-आनन्दस् त्यक्त-संवेदनः सुखी ॥५।९१।८६॥

ajaDa:_galita-Ananda:_tyakta-saMvedana: sukhI ||5|91|86||

एताम् दृष्टिम् अवष्तभ्य कष्टया यत्न-चेष्टया ।

etAm dRSTim avaStabhya kaSTayA yatna.ceSTayA |

तर दुःख-अम्बुधेः पारम् अपार-गुण-सागर ॥५।९१।८७॥

tara du:kha-ambudhe: pAram apAra-guNa-sAgara ||5|91|87||

यथा बीजाद् बृहत्-वृक्षो व्योम व्याप्नोति कालतः ।

yathA bIjAt_bRhat-vRkSa:_vyoma vyApnoti kAlata: |

तथा_एव_इदम् स्व.संकल्पात् संवेद्यम् असद् उत्थितम् ॥५।९१।८८॥

tathA_eva_idam sva.saMkalpAt saMvedyam asat_utthitam ||5|91|88||

यदा संकल्प्य संकल्प्य संविस्वम् विन्दते वपुः ।

yadA saMkalpya saMkalpya saMvisvam vindate vapu: |

तदा_अस्य जन्म.जालस्य सा_एव गच्छति बीजताम् ॥५।९१।८९॥

tadA_asya janma.jAlasya sA_eva gacchati bIjatAm ||5|91|89||

जनयित्वा_आत्मना_आत्मानम् मोहयित्वा पुनः पुनः ।

janayitvA_AtmanA_AtmAnam mohayitvA puna: puna: |

स्वयम् मोक्षम् नयत्य्_अन्तः संवित् स्वम् विद्धि राघव ॥५।९१।९०॥

svayam mokSam nayati_anta: saMvit svam viddhi rAghava ||5|91|90||

यदेव भावयत्य्_एषा तदेव भवति क्षणात् ।

yadeva bhAvayati_eSA tadeva bhavati kSaNAt |

न भवद् भूमिकामुक्ता समायाति चिराद् वपुः ॥५।९१।९१॥

na bhavat_bhUmikAmuktA samAyAti cirAt_vapu: ||5|91|91||

देवो न_असौ सुरो रक्षो यक्षः किम् किंनरो जनः ।

deva:_na_asau sura:_rakSa:_yakSa: kim kiMnara:_jana: |

आत्मा_एव_आद्य-विलासिन्या जगन्_नाट्यम् प्रनृत्यति ॥५।९१।९२॥

AtmA_eva_Adya-vilAsinyA jagat_nATyam pra.nRtyati ||5|91|92||

बद्ध्वा_आत्मानम् रुदित्वा च कोशकार-कृmir यथा ।

baddhvA_AtmAnam ruditvA ca kozakAra-kRmi: yathA |

चिरात् केवलताम् एति स्वयम् संवित्-स्वभावतः ॥५।९१।९३॥

cirAt kevalatAm eti svayam saMvit-svabhAvata: ||5|91|93||

जगज्-जलधि-जालानाम् संविज्-जलमलम् गता ।

jagat-jaladhi-jAlAnAm saMvit-jalamalam gatA |

एषा_एव_आपूर्व-दिक्-चक्रम् स्फुरत्य्_अद्रि.आदिताम् गता ॥५।९१।९४॥

eSA_eva_ApUrva-dik-cakram sphurati_adri.AditAm gatA ||5|91|94||

द्यौः क्षमा वायुर् आकाशम् पर्वताः सरितो दिशः ।

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

इत्य्_अस्या* वीचयः प्रोक्ताः संवित्-सलिल-सम्ततेः ॥५।९१।९५॥

iti_asया* vIcaya: proktA: saMvit-salila-samtate: ||5|91|95||

संविन्-मात्रम् जगत् सर्वम् द्वितीया न_अस्ति कल्पना ।

saMvit-mAtram jagat sarvam dvitIyA na_asti kalpanA |

इत्य्_एव संयग्ज्ञानेन संविद् गच्छति न_अन्यताम् ॥५।९१।९६॥

iti_eva sAmyak.jJAnena saMvit_gacchati na_anyatAm ||5|91|96||

यदा न विन्दते किंचित् स्पन्दते न न वेपते ।

yadA na vindate kiMcit spandate na na vepate |

स्वात्मन्य्_एव स्थितिम् याति संविन् नो* लिप्यते तदा ॥५।९१।९७॥

svAtmani_eva sthitim yAti saMvit_no* lipyate tadA ||5|91|97||

अथ_अस्याः संविदो राम सन्-मात्रम् बीजम् उच्यते ।

atha_asyA: saMvida:_rAma san-mAtram bIjam ucyate |

संविन्-मात्राद् उदेत्य्_एषा प्राकाश्यम् इव तेजसः ॥५।९१।९८॥

saMvit-mAtrAt_udeti_eSA prAkAzyam iva tejasa: ||5|91|98||

द्वे रूपे तत्र सत्ताया* एकम् नानाकृति स्थितम् ।

dve rUpe tatra sattAया* ekam nAnA-AkRti sthitam |

द्वितीयम् एक.रूपम् तु विभागो ऽयम् तयोः शृणु ॥५।९१।९९॥

dvitIyam eka-rUpam tu vibhAga:_ayam tayo: zRNu ||5|91|99||

घटता पटता caiव त्वत्ता मत्ता_इति कथ्यते ।

ghaTatA paTatA ca_eva tvattA mattA_iti kathyate |

सत्तारूप-विभागेन यत् तन्_नानाकृति स्थितम् ॥५।९१।१००॥

sattArUpa-vibhAgena yat tat_nAnAkRti sthitam ||5|91|100||

विभागम् तु परित्यज्य सत्ता_एक-आत्मतया ततम् ।

vibhAgam tu parityajya sattA_eka-AtmatayA tatam |

समान्या_इव_एव सत्ताया रूपम् एकम् उदाहृतम् ॥५।९१।१०१॥

samAnyA_iva_eva sattAyA rUpam ekam udAhRtam ||5|91|101||

विशेषम् सम्परित्यज्य सन्मात्रम् यद् अलेपकम् ।

vizeSam samparityajya sanmAtram yat_alepakam |

एकरूपम् महारूपम् सत्तायस् तत्.पदम् विदुः ॥५।९१।१०२॥

ekarUpam mahArUpam sattAyA:_tat.padam vidu: ||5|91|102||

रूपम् नानाकृतित्वेन सत्ताया न कदाचन ।

rUpam nAnAkRtitvena sattAyA na kadAcana |

असंवेद्यम् सम्भवति तस्माद्_एतद् अवस्तुकम् ॥५।९१।१०३॥

asaMvedyam sambhavati tasmAt_etat_avastukam ||5|91|103||

एक.रूपम् तु यद्.रूपम् सत्ताया* विमल-आत्मकम् ।

eka.rUpam tu yat.rUpam sattAया* vimala-Atmakam |

न कदाचन तद् याति नाशम् न_अपि च विस्मृतिम् ॥५।९१।१०४॥

na kadAcana tat_yAti nAzam na_api ca vismRtim ||5|91|104||

काल-सत्ता कलासत्ता वस्तु-सत्ता_इयम् इत्य्_अपि ।

kAla-sattA kalAsattA vastu-sattA_iyam iti_api |

विभाग-कलनाम् त्यक्त्वा तन्मात्र-एक.परो भव ॥५।९१।१०५॥

vibhAga-kalanAm tyaktvA tanmAtra-eka.para:_bhava ||5|91|105||

काल.सत्ता स्व.सत्ता च प्रोन्मुक्त-कलना सती ।

kAla.sattA sva.sattA ca pronmukta-kalanA satI |

यद्य् अप्य् उत्तम-सद्रूपा तथा_अप्य्_एषा न वास्तवी ॥५।९१।१०६॥

yadi_api_uttama-sat.rUpA tathA_api_eSA na vAstavI ||5|91|106||

विभाग-कलना यत्र विभिन्न-पद-दायिनी ।

vibhAga-kalanA yatra vibhinna-pada-dAyinI |

नानाता-आकारणम् दृष्टा तत् कथम् पावनम् भवेत् ॥५।९१।१०७॥

nAnAtA-AkAraNam dRSTA tat katham pAvanam bhavet ||5|91|107||

सत्तासामान्यम् एव_एकम् भावयत् सकलम् वपुः ।

sattAsAmAnyam eva_ekam bhAvayat sakalam vapu: |

परिपूर्ण-परानन्दी तिष्ठ_आभरित-दिग्भरः ॥५।९१।१०८॥

paripUrNa-parAnandI tiSTha_Abharita-dik.bhara: ||5|91|108||

सत्ता.सामान्य-मात्रस्य या कोटिः कोविद-ईश्वर ।

sattA.sAmAnya-mAtrasya yA koTi: kovida-Izvara |

सा_एव_अस्य बीजताम् याता तत* एव प्रवर्तते ॥५।९१।१०९॥

sA_eva_asya bIjatAm yAtA tata* eva pravartate ||5|91|109||

सत्तासामान्य-पर्यन्ते यत् तत् कलनया_उज्झितम् ।

sattAsAmAnya-paryante yat tat kalanayA_ujjhitam |

पदम् आद्यम् अनाद्यन्तम् तस्य बीजम् न विद्यते ॥५।९१।११०॥

padam Adyam anAdyantam tasya bIjam na vidyate ||5|91|110||

सत्ता लयम् याति यत्र निर्विकारम् च तिष्ठति ।

sattA layam yAti yatra nirvikAram ca tiSThati |

भूयो न_आवर्तते दुःखे तत्र लब्ध.पदः पुमान् ॥५।९१।१११॥

bhUya:_na_Avartate du:khe tatra labdha.pada: pumAn ||5|91|111||

तद्*धेतुः सर्व-हेतूनाम् तस्य हेतुर् न विद्यते ।

tat*hetu: sarva-hetUnAm tasya hetu:_na vidyate |

संसारः सर्व-साराणाम् तस्मात् सारम् न विद्यते ॥५।९१।११२॥

saMsAra: sarva-sArANAm tasmAt sAram na vidyate ||5|91|112||

तस्मिंश् चिद्-दर्पणे स्फारे समस्ता* वस्तु-दृष्टयः ।

tasmin*cit-darpaNe sphAre samastA* vastu-dRSTaya: |

इमास् ताः प्रतिबिम्बन्ति सरसि_इव तट-द्रुमाः ॥५।९१।११३॥

imA:_tA: prati.bimbanti sarasi_iva taTa-drumA: ||5|91|113||

सर्वे भावा* इमे तत्र स्वदन्ते साधु-वारिधेः ।

sarve bhAvA* ime tatra svadante sAdhu-vAridhe: |

षड्.रसा* इव जिह्वायाः प्रकटत्वम् प्रयान्ति च ॥५।९१।११४॥

SaT.rasA* iva jihvAyA: prakaTatvam prayAnti ca ||5|91|114||

तस्माद् अच्छतरस्य_अपि चिdAकाशस्य वै पदम् ।

tasmAt_acchatarasya_api cit.AkAzasya vai padam |

सर्वेषम् स्वादु-जातीनाम् अलम् आस्वादनम् च तत् ॥५।९१।११५॥

sarveSam svAdu-jAtInAm alam AsvAdanam ca tat ||5|91|115||

जायते वर्तते च_एव वर्धते स्पृश्यते ऽथ वा ।

jAyate vartate ca_eva vardhate spRzyate_atha vA |

तिष्ठन्ति च गलन्ति_इह तत्र-अङ्ग जगताम् गुणाः ॥५।९१।११६॥

tiSThanti ca galanti_iha tatra-aGga jagatAm guNA: ||5|91|116||

तत्.तद्_गुरु गरिष्ठानाम् तत्.तल्_लघु लघीयसम् ।

tat.tat_guru gariSThAnAm tat.tat_laghu laghIyasam |

तत्.तत् स्थूलम् स्थविष्ठानाम् अणीयस् तद् अनीयसम् ॥५।९१।११७॥

tat.tat sthUlam sthaviSThAnAm aNIya:_tat_anIyasam ||5|91|117||

दवीयसाम् दविष्ठम् तद् अन्तिकानाम् तद् अन्तिकम् ।

davIyasAm daviSTham tat_antikAnAm tat_antikam |

कनीयसाम् कनीयस् तत् तज् ज्येष्ठम् ज्यायसाम् अपि ॥५।९१।११८॥

kanIyasAm kanIya:_tat tat jyeSTham jyAyasAm api ||5|91|118||

तेजसम् अपि तत्.तेजस् तमसम् अपि तत्.तमः ।

tejasam api tat.tejas_tamasam api tat.tama: |

वस्तूनाम् अपि तद्.वस्तु विशाम् अप्य्_अङ्ग दिक्-परा ॥५।९१।११९॥

vastUnAm api tat.vastu vizAm api_aGga dik-parA ||5|91|119||

तन् न किंचिच् च किंचिच् च तत् तद् अस्ति_इव न_अस्ति च ।

tat_na kiMcit_ca kiMcit_ca tat tat_asti_iva na_asti ca |

तत् तद् दृश्यम् अदृश्यम् च तत् तद्_अस्मि न च_अस्मि च ॥५।९१।१२०॥

tat tat_dRzyam a-dRzyam ca tat tat_asmi na ca_asmi ca ||5|91|120||

राम, सर्व-प्रयत्नेन तस्मिन् परम-पावने ।

rAma sarva-prayatnena tasmin parama-pAvane |

पदे स्थितिम् उपायासि यथा कुरु तथा_अनघ ॥५।९१।१२१॥

pade sthitim upAyAsi yathA kuru tathA_anagha ||5|91|121||

तद् अमलम् अजरम् तदात्म-तत्त्वम्

tat_amalam ajaram tadAtma-tattvam

तद् अवगताव्_उपशान्तिम् एति चेतः ।

tat_avagatau_upazAntim eti ceda: |

अवगत-वितत-एक-तत्-स्वरूपो

avagata-vitata-eka-tat-svarUpa:_

भव-भय-मुक्त-पदो ऽसि तच् चिराय ॥५।९१।१२२॥

bhava-bhaya-mukta-pada:_asi tat_cirAya ||5|91|122||

+++

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

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

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Tue, Jun 20, 2017 at 9:32 PM jivadas <das....@gmail.com> wrote:

> fm5091 2.je19..22 The Seed of saMsAra .z122
>
>
> https://www.dropbox.com/s/6tvjke83r914vox/fm5091%202.je19..22%20The%20Seed%20of%20saMsAra%20.z122.docx?dl=0
>
>
>
>
>
>
>
>
>

> *O*ॐm
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> *Inquiry into The Seed of the saMsrti.Convulsion*
>
>
>
>
>
> *rAma said—*
>
> \

>
> परम.आकाश-कोश=अद्रि-रूढ-लोक.अन्तर==द्रुमम् ।
>
> parama.AkAza-koza=adri-rUDha-loka.antara==drumam |
>
> तारका-पुष्प-शबलम् देव-असुर-विहंगमम् ॥५।९१।१॥
>
> tArakA-puSpa-zabalam deva-asura-vihaMgamam ||5|91|01||
>

> *.*
>
> *there's a tree*
>
> *on a flower-spangled mountain*
>
> *like the star-spangled sky*
>
> *in Absolute Space*
>
> *:*
>
> *it's*
>
> *the tAraka.Tree,*
>
> *and on its branches*
>
> *perch*
>
> *asura.Darklings and deva.Gods*
>
> *. *

>
> ~vlm5.91.1 RAMA said:--I see the stupendous rock (Brahma) filling the
> infinite vault of vacuum, and bearing the countless worlds as its vast
> forests, with the starry frame for its flowers and the gods and demigods
> for its birds and fowls.
>
> *AS. The mountain here is intended to represent the physical world,
> enveloped by the space which is brahman. It has trees of various
> communities (lokAntara-druma) etc.
> Ø
>
> विद्युन्-मञ्जरित-उपान्त-नील-नीरद-पल्लवम् ।
>
> सर्वर्तुरम्य-चन्द्रार्क-गण-रम्यक-दन्तुरम् ॥५।९१।2||
>
> vidyun-maJjarita-upAnta-nIla-nIrada-pallavam |
>
> sarva.Rtu-ramya-candra-arka-gaNa-ramyaka-danturam ||02||
>
> .
>

> vidyut-maJjarita-upAnta-nIla-nIrada-pallavam *x *
>
> *lightning*-maJjarita-upAnta-nIla-nIrada-pallava
>
> sarva.rtu-ramya-candra-arka-gaNa-ramyaka-danturam *– *
>
> *all*.*season*-ramya-*moon*-*sun-*gaNa-ramyaka-dantura*. *

>
> ~vlm.2. The flashing of lightnings are its blooming blossoms, and the
> azure clouds are the leaves of the forest trees; the seasons and the sun
> and moon fructify these arbors with good looking fruits.
>
> ~vlm.1-5. Sri Rama: O Bhagawan, this mutable world is like a forest full
> of trees, called universes. These trees are full of varietics of flowers
> called stars. Many kinds, called gods and asuras, rest on it...
>

> *its blossoms*
>
> *flash like little lightnings,*
>
> *its leaves*
>
> *are a green cloud.nest,*
>
> *where the seasons and the sun and moon make its orchard*
>
> *fruit*
>
> *fruitful fruits*
>
> *.*
>
> #*sarvartu *sarva-Rtu *-m.* every season, MW.; "containing all seasons",
> a year L. ; •-• #parivarta *-m.* "revolution of all the seasons".

>
>
>
> सप्त-अब्धि-वापी-वलितम् सरित्.शत-मनोहरम् । चतुर्.दश-विध-अनन्त-भूत-जात-
> उपजीवितम् ॥५।९१।३॥
>
> sapta.abdhi-vApI-valitam sarit.zata-manoharam |
> catur.daza-vidha-ananta-bhUta-jAta-upajIvitam ||03||
>
> sapta.abdhi-vApI-valitam
>

> *seven*.*sea*-vApI-valitam
>
> sarit.zata-manoharam* x *
>
> *river*.*hundred*-manohara
>
> caturdaza.vidha-ananta-bhUta-jAta-upajIvitam *– *
>
> *fourteen*.*fold*-*boundless*-*being*-*born*-upajIvita*. *

>
> ~vlm.3. The seven seas are the aqueducts at the foot of this forest, and
> the flowing rivers are its channels; and the fourteen worlds are so many
> regions of it, peopled with various kinds of beings.
>
> ~m.1-5. .... It is surrounded by deep wells, called seven seas. It is
> graceful with flowing rivers. It is the support of fourteen worlds (lokas)
> and all the living species.
>
>
>
> जगत्-काननम्_आक्रम्य स्थितायाः कृत-जालकम् । ब्रह्मन्_संसृति-मृद्वी-कालताyA_
> वितत-आकृतेः ॥५।९१।4||
>
> jagat-kAnanam Akramya sthitAyA: kRta-jAlakam | brahman
> saMsRti-mRdvI-kAlatAyA:_ vitata-AkRte: ||04||
>

> jagat-kAnanam* x world-forest *
>
> Akramya* x *
>
> sthitAyA:* x *
>
> kRta-jAlakam* x*
>
> *the brahman.Immensity*
>
> *saMsRti.Convulsion*-mRdvI-kAlatAyA:
>
> vitata-AkRte: *xx *

>
> ~vlm.4. This wilderness of the world, is beset by the wide spreading net
> of cupidity; which has overspread on the minds of people, as the creeping
> vine fills the vineyard ground.
>
> ~m.1-5. .... This mutable world, 'saMsara' is vast, expansive and full of
> nodes called aging and death. It is full of sorrows and joys. It is firmly
> rooted in delusion and is watered by it.
>
>
>
> जरा.मरण-पर्वायाः सुख.दुःख-फल.अवलेः । आरूढ-मूलमालायाः मोह-सेक-जल-अञ्जलेः
> ॥५।९१।5||
>
> jarA.maraNa-parvAyA: sukha.du:kha-phala.avale: | ArUDha-mUlamAlAyA:
> moha-seka-jala-aJjale: ||05||
>

> jarA-maraNa-parvAyA: *from the** Aging.Death-branches, *
>
> sukha.du:kha-phala=avale:* pleasure.sorrow-fruit=plenty *
>
> A.rUDha-mUla=mAlAyA: *out.growing-root=garlands *
>
> moha-seka-jala-aJjale:* delusion=sprinkle/shower-water*

>
> ~vlm.5. Disease and death form the two branches of the arbor of the world
> (Sansára Mahíruha), yielding plentifully the fruits of our weal and woe;
> while our ignorance serves to water and nourish this tree to its full
> growth.
>
> ~m.1-5. .... This mutable world, 'saMsara' is vast, expansive and full of
> nodes called aging and death. It is full of sorrows and joys. It is firmly
> rooted in delusion and is watered by it.
>

> #val #Aval #*Avali*: #AvalI a row , range ; a continuous line ; a series

> ; dynasty , lineage Vikr. BhP. Prab. Hit. &c.
>
> #ruh #rUDha . रूढ p. p. [>ruh रुह्-क्त] Grown, sprung up. . Born,
> produced; विषय-व्यासंग-रूढात्मना . mounted, risen; lifted up, imposed on,
> laden (see -paricchada); … produced-from (comp.); conventional, popular
> (not yaugika and said of words which have a meaning not directly connected
> with their etymology); y2008001 jd#rUDha. perfected, ripened, e.g. yogino
> rUDha-yogA: || S.Bh.3.21.13
>
>
>
> किम् बीजम्_अथ बीजस्य तस्य किम् बीजम्_उच्यते । अथ तस्य_अपि किम् बीजम् तस्य_
> अपि किम् भवेत् ॥५।९१।६॥
>
> kim bIjam_atha bIjasya tasya kim bIjam_ucyate | atha tasya_api kim bIjam
> tasya_api kim bhavet ||06
>
> ||
>

> *so*
>
> *what is the seed of the seed*
>
> *?*
>
> *what do you call the seed of that*
>
> *&*
>
> *then of that too what is the seed,*
>
> *& that too, what would it become*
>
> *?*

>
> ~vlm.6. Now tell me, sir, what is seed that produced this tree, and what
> is the seed of that seed also. Thus tell me what is the original seed of
> the production of the mundane tree.
>
> ~m.6-7 What is the seed of this? What is the seed of that seed? What is
> the seed of that seed of that seed? O, best of orators, enlighten me on
> this for the sake of increase of my knowledge.
>
> \
>
> sarvam_etat_samAsena punar_bodha-vivRddhaye |
>
> siddhaye jJAna.sArasya vada me vadatAm.vara ||07||
>
> sarvam_etat_samAsena punar_bodha-vivRddhaye |
>
> siddhaye jJAna.sArasya vada me vadatAm.vara ||07||
>
> .
>
> sarvam_etat
>

> *all this *
>
> samAsena
>
> *altogether *
>
> punar
>
> *again *
>
> bodha-vivRddhaye siddhaye
>
> *for the growth unto empowerment of Realization *
>
> jJAna.sArasya vada me
>
> *speak to me of the essence of jJAna.Wisdom, *
>
> vadatAm.vara
>
> *Master Orator*!

>
> .
>
> ~vlm.7. Explain to me all this in short, for the edification of my
> understanding; and also for my acquirement of the true knowledge with which
> you are best acquainted.
>
>
>

> *vasiSTha said—*

>
>
>
> अन्तर्लीनघनारम्भशुभाशुभमहाङ्कुरम् ।
>
> antar.lIna-ghana-Arambha-zubha.azubha-mahA.aGkuram |
>
> संसृतिव्रततेर्बीजं शरीरं viद्धि राघव ॥५।९१।८॥
>
> saMsRti-vratater_bIjam zarIram viddhi rAghava ||08||
>
> antar.lIna-ghana-Arambha-zubha.azubha-mahA.aGkuram
>

> *the antar.lIna-ghana-Arambha-good.bad-great.vine *
>
> saMsRti-vratate:
>
> *of Creation spreading like a vine *
>
> bIjam zarIram viddhi
>
> *know this seed as the body, *
>
> rAghava
>
> *rAghava. *

>
> ~vwv.535/8. RAma! Know the body as the seed of the creeper of
> trandmigratory existence, with numerous sprouts concealed within in the
> form of intense effort and good fortune and misfortune.
>
> ~vlm.8. Vasishtha answered:--Know Ráma! the corporeal body to be the seed
> or cause of this arbour of the world. This seed is the desire which is
> concealed in the heart of the body, and shoots forth luxuriantly, in the
> sprouts of good and bad acts and deeds.
>
> ~m.8-9 O Rama, this body is the seed of this creeper of 'saMsara'. It
> conceals in itself the sprout of grand, splendid good and bad initiatives
> and initiations.
>
>
>
> शाखा.प्रतान-गहना फल-पल्लव-शालिनी । तेनेयं भवति स्फीता शरदीव वसुन्धरा
> ॥५।९१।९॥
>
> zAkhA.pratAna-gahanA phala-pallava=zAlinI | tena_iyam bhavati sphItA
> zaradi_iva vasun.dharA ||09||
>

> *its trunk is a thicket of shoots and fruit-bearing branches*
>
> *and so it abounds like the Earth in the richness of autumn*
>
> *.*

>
> ~vlm. ... and it thrives as thickly and fastly, as the paddy fields
> flourish in autumn.
>
> ~AS: The vine of Sam.sara has a body as its seed (in 8) and here the
> growth of this vine is described by producing numerous dense branches, with
> fruit and blossoms. By all this, it becomes full like fields in fall.

> *jd. - zAkhA.pratAna-gahanA* trunk.shoot-thicket *phala-pallava-zAlinI*
> fruit-bearing* *branches *tena_iyam bhavati sphItA* thereby it becomes
> abundant *zaradi_iva vasundharA* like the richness of the Earth in
> autumn. *

>
>
>
> भावाभाव-दशाकोशं दुःख-रत्न.समुद्गकम् ।
>
> bhAva.abhAva-dazA=kozam du:kha-ratna.sam.udgakam |
>
> बीजम्_अस्य शरीरस्य चित्तमासावशानुगम् ॥५।९१।१०॥
>
> bIjam_asya zarIrasya cittam_AzÂvaza-anugam ||10||
>

> bhAva.abhAva-dazA=kozam *x*
>
> du:kha.ratna-sam*.*udgakam
>
> *Misery'e jewel.case *
>
> bIjam_asya zarIrasya
>
> *the seed of this body *
>
> cittam
>
> *Affective mind *
>
> AzÂvaza-anugam
>
> *follower of hopeful likes and hates *

>
> * AzÂvaza – Fuzzy Â AzA-vaza / AzA-avaza
>
> ~AB. ... AzAyA: vasam ...
>
> ~vlm.10. The mind which is the seed of the body, is subject to and slave
> of all its desires. Its treasure house consists of alternate plenty and
> poverty, and its casket contains the gems of pleasure and pain.
>
> ~vwv.536 The mind, following (or obedient to) the influence of desires, is
> the seed of this body and it is a casket of gems in the form of sorrows and

> a store of states of e*x*istence and non-e*x*istence.

>
> ~m.10-13 . The seed of this body is 'chitta', the fundamental, basic
> mental cousciousness.This chitta, the mind is a repository of becomings and
> nonbecomings. It is a chestfull of pearls called sorrows...
>
> Ø
>
> चित्तादिदमुदेत्युच्चैः सदसच्चाङ्गजालकम् ।
>
> तथा चैतत्स्वयं स्वप्नसंभ्रमेष्वनुभूयते ॥५।९१।११॥
>
> cittAd_idam_udety_uccai: sad_asac_ca_aGga.jAlakam |
>
> tathA ca_etat_svayam svapna-sambhrameSv_anubhUyate ||11||
>
> cittAd_idam_udety_uccai: sad_asac_ca_aGga.jAlakam |
>
> tathA ca_etat_svayam svapna-sambhrameSv_anubhUyate ||11||
>
> .
>

> cittAt_idam_udeti uccai: - *fro*m *Affective mind it rises high *
>
> sad_asac_ca – *real & unreal *
>
> *limb-machine - *aGga.jAlakam
>
> tathA ca_
>
> *and thus *
>
> etat_svayam
>
> *this itself*
>
> svapna-sambhrameSu_anubhUyate
>
> *is experienced in delusive dreams*

>
> ~vlm.11. It is the mind which spreads this net-work of reality and
> unreality; as it stretches the fretwork of truth and falsehood in dreams
> and visions.
>
> ~m. From this mind arise/emerge all existences and nonexistences. And it
> experiences all these as if in a dream
>
> \
>
>
>
> यथा गन्धर्व-संकल्पात्पुरमेवं हि चेतसः ।
>
> yathA gandharva-samkalpAt puram evam hi cetasa: |
>
> स.वात.आयनम् आकार.भासुरम् जायते वपुः ॥१२॥
>
> sa-vAta.Ayanam AkAra-bhAsuram jAyate vapu: ||12||
>
> .
>

> *for*
>
> *like a conceptual city of gandharva.Choristers*
>
> *such is a journey on the wind of cetas.Affectivity*
>
> *:*
>
> *the embodiment gives form to radiance*
>
> *. *

>
> ~m.10-13 .... Just like a 'gandharva city' which is imagined by mind, this
> body is also conceived/willed by mind.
>

> *~vlm.12. As the dying man sees in his imagination, the messengers of

> death appearing before him; so doth the mind, present the figure of the

> unreal body as a reality. *

>
>
>
> यद् इदं किंचिद् आभोगि जागतं दृश्यतां गतम् ।
>
> रूपं तच् चेतसः स्फारं घटादित्वं मृदो यथा ॥५।९१।१३॥
>

> *yad ida*m *kiMcid_Abhogi jAgata*m *dRzyatA*m *gata*m *| rUpa*m *tac_cetasa:
> sphAra*m *ghaTa.Aditva*m *mRdo yathA ||13|| *
>
> yad idam *kiMci*d Abhogi jAgatam
>
> *whatever this worldly enjoyment *
>
> dRzyatAm gatam
>
> *having come to perception *
>
> rUpam tat-cetasa: sphAram
>
> *is an extending of for*m *as That-awareness; *
>
> ghaTa-Aditvam mRdo yathA
>
> *just as pots and the like are merely mud. *

>
> ~vlm.13. All these forms and figures, which appear to our view in these
> worlds, are the formations of the mind, as the pots and toys are the works

> of clay. (The mind being the sam*e* with Brahma; is the formal cause of
> all e*x*istences).
>
> ~vwv.537/13. Whatever here with e*x*tent, belonging to the world, has

> fallen into objecthood (i.e. has become an object of sense-perception),

> that is the e*x*panded form of the mind, as the nature of a pot and the

> like is that of clay.
>

> ~sv.13 Whatever is seen here as the world is but the e*x*pansion of the

> mind, even as pots are transformations of clay.
>
> ~m. Just like pots which belong to mud, this world form, which is unreal
> and phenomenon based, belongs to 'citta', the mind consciousness.
>

> *whatever worldly enjoyment *
>
> *comes to perception, it is just *
>
> *the projection of That as the *
>
> *awareness of form; just as pots *
>
> *and bowls are projections of mud. *

>
> Ø
>
> द्वे बीजे चित्त-वृक्षस्य वृत्ति-व्रतति-धारिणः ।
>
> एकं प्राण-परिस्पन्दो द्वितीयं दृढ-भावना ॥५।९१।१४॥
>
> द्वे बीजे चित्त-वृक्षस्य वृत्ति-व्रतति-धारिणः ।
>
> एकं प्राण-परिस्पन्दो द्वितीयं दृढ-भावना ॥५।९१।१४॥
>
> dve bIje citta-vRkSasya vRtti-vratati-dhAriNa: |
>
> ekam prANa-parispando dvitIyam dRDha-bhAvanA ||14||
>
> .
>
> dve bIje citta-vRkSasya
>

> *there are two seeds of the citta Tree*
>
> vRtti-vratati-dhAriNa:
>
> *x*
>
> ekam prANa-parispanda:
>
> *one is the proliferation of the prANa.s *
>
> dvitIyam dRDha-bhAvanA
>
> *the second is fir*m *conviction/vAsanAs *

>
> < … dRDhA bhAvanA vAsanA …
>
> ~vlm.14. There are two kinds of seeds again which give rise to the arbor
> of the mind, which is entwined by the creepers of its faculties; one kind
> of these is the breathing of the vital breath, and the other is thinking or
> the train of its thoughts. (The text has the words [~ verify]dridka-bhávana
> or the certainty of the knowledge of its reality).
>
> ~sv.14 There are two seeds for the tree known as the mind which carries
> within it innumerable notions and ideas: first, movement of prana
> (life-force) and second, obstinate fancy.
>
> ~vwv.538 There are two seeds of the tree that is the mind, bearing
> creepers that are (mental) dispositions (or functions). One is the movement
> of Prana (or vital air or vital energy) and the other is intense
> contemplation (of a sense-object which leaves a strong mental impression or
> vAsanA).
>
> Ø
>
> यदा प्रस्पन्दते प्राणः नाडी-संस्पर्शन-उद्यतः ।
>
> तदा संवेदनम्_अयम् चित्तम्_आशु प्रजायते ॥५।९१।१५॥
>
> yadA praspandate prANa: nADI-saMsparzana-udyata: |
>
> tadA saMvedanam_ayam cittam_Azu prajAyate ||15||
>
> .
>
> yadA praspandate prANa:
>

> *when the prANa emergent as vibration *
>
> nADI-saMsparzana-udyata:
>
> *is NAdî-contact=entered *
>
> tadA saMvedanam ayam
>
> *then this perception/cognition*
>
> cittam Azu prajAyate
>
> *quickly gives-rise=to **the citta Affective mind*.
>
> #spand -> #*praspand *A1. -स्पन्दते (ep. also P. °ति), to quiver, throb,
> palpitate &c.
>
> #spRz -> #saMspRz -> #saMs*parzana *saMsparzana *-adj.* touching mbh.;
> *-n.* contact, mi*x*ture with (instr. gen, or comp.) mbh. &c.
>
> #vid -> #*saMvid* -> #saMved*ana **-n.* -saMvedanA संवेदनम् ना

> together.knowing Co.gnition, Analytical Perception, Comprehension; "...
> 'thinking' ... [but] much more than mere thinking. Cognition,

> comprehension, feeling, e*x*perience and knowledge are also implied by
> 'saMvedanam'." SV. • Sensation, feeling, e*x*periencing, suffering;

> दुःखसंवेदनायैव रामे चैतन्यमर्पितम् U.1.48.• the act of perceiving or

> feeling, [e*x*ercising saMvit Awareness], perception, sensation; making
> known, information. #saMvedanIya *-adj.* to be perceived or felt nyAyas.
> • #saMved*ita* *-adj.* (fr. Caus.) made known, informed, instructed. •
> #saMvedya *-adj.* to be known or understood or learnt; intelligible; to

> be communicated to (tasmin); -tA f. intelligibility; -tva n.; sensation
> nyAyas
>
> ~vlm.15. When the vital air vibrates through the lungs and arteries, the
> mind then has the conciousness of its existence.
>
> ~m.15-20. When prana starts vibrating in its attempt to flow through the
> centers, then mind emerges with all its sensations, feelings and griefs....
>
>
>
> यदा न स्पन्दते प्राणः शिरा-सरणि-कोटरे ।
>
> अ.संवित्ति-वशात्_तेन चित्तम्_अन्तर्_न जायते ॥५।९१।१६॥
>
> yadA na spandate prANa: zirA-saraNi-koTare |
>
> a.saMvitti-vazAt_tena cittam_antar_na jAyate ||16||
>
> .
>

> yadA na spandate prANa: When the *prANa* does not vibrate
>
> zirA-saraNi=koTare in the head-channel-hollow
>
> a.*saMvit*ti-vazAt_tena because of non.saMvitti-Cognition

>
> cittam_antar_na jAyate the citta is not born within
>
> ~m.15-20.... When prana starts vibrating in its attempt to flow through
> the centers, then mind emerges with all its sensations, feelings and
> griefs. …
>
> ~vlm.16. When the vital breath ceases to circulate through the lungs and
> wind pipes, there ensues the insensibility of the mind and the circulation
> of the heart-blood is put to a stop.
>
> ~AB. zirAsaraNayo dvAsaptati-sahasra-nADI-mArgAs teSam koTare chidre | a

> *saMvit*tir bAhya-saMvedana-saMskAra^anudbodhas tad-vazAt ||

>
>
>
> प्राण-स्पन्दनम्_एव_इदम् चित्त-द्वारेण दृश्यते ।
>
> जगन्.नाम-आगतम् व्योम्नि नीलत्व.आदि-ववदीदृशम् ॥५।९१।१७॥
>
> prANa-spandanam_eva_idam citta-dvAreNa dRzyate | jagan.nAma-Agatam vyomni
> nIlatva.Adi-vavadIdRzam ||17||
>
> prANa-spandanam eva idam
>

> *this is only the vibration of prANa *
>
> citta-dvAreNa dRzyate
>
> *It is perceived/understood by the citta-doorway *
>
> jagan-nAma-Agatam vyomni
>
> *taking the name "Jagat World", in the Sky *
>
> nIlatva-Adi-vadI-dRzam
>
> *like speaking of "blueness &c" *

>
> ~vlm.17. It is by means of the vibrations of breath and the action of the

> heart, that the mind perceives the e*x*istence of the world which is as

> false as the appearance of the blue sky, in the empty space of vacuum.
>
> ~m.15-20. When prana starts vibrating in its attempt to flow through the
> centers, then mind emerges with all its sensations, feelings and griefs. If
> it does not try to flow thro 'the nerves, then there is no mind since there

> are no inputs from e*x*ternal phenomena. This movement of prana is

> perceived through the medium of mind and this perception is called as world
>
> Ø
>
> प्राण.स्पन्दन-सुप्ता च तत्.शान्तिः शान्तिः उच्यते ।
>
> प्राण-संस्पन्दनात्_संवित्_याति वीटा_इव चोदिता ॥५।९१।१८॥
>
> प्राण.स्पन्दन-सुप्ता च तत्.शान्तिः शान्तिः उच्यते ।
>
> प्राण-संस्पन्दनात्_संवित्_याति वीटा_इव चोदिता ॥५।९१।१८॥
>
> prANa.spandana-suptA ca tat.zAnti: zAnti: ucyate |
>
> prANa-saMspandanAt_saMvit_yAti vITA_iva coditA ||18||
>
> .
>
> prANa-spandana.suptA ca
>

> *and the inactive/sleeping vibration of prANa *

>
> tat zAnti: zAntir ucyate that peace is known as peace
>

> prANa-saMspandanAt after the co-vibration of *prANa *
>
> *saMvid* yAti becomes saMvid Cognition

>
> vITA iva coditA like a ball being paddled.
>

> #cud -> #*codita* caused to move quickly; impelled, incited; carried on

> (a business); directed, ordered; informed, apprised; inquired after;
> enjoined... #coditatvam the being enjoined Jaim.

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html%20%5C%5C%20Jaim>

> vi, 1, 9 ~ ca udita.
>
> ~vlm.18. But when these vibrations and actions fail to rouse the sleeping
> mind, it is then said to enjoy its peace and quiet; otherwise they merely
> move the body and mind, as the wires move the dolls in the puppet show.
>
> ~m.15-20 ... The peace and quiet that occurs when the movement of prana
> subsides, is called peace. However when the movement is restored, mental
> movements return like a ball that jumps back from ground. …
>
> ~AB. … | vItA kanduka: | coditA kara^abhihatA ||
>
> Ø
>
> संवित्_स्फुरति देहेषु प्राण-स्पन्द-प्रबोधिता ।
>
> चक्रावर्तैः_अङ्गणेषु वीटा_इव करताडिता ॥५।९१।१९॥
>
> saMvit_sphurati deheSu prANa-spanda-prabodhitA |
>
> cakra-Avartai:_aGgaNeSu vITA_iva karatADitA ||19||
>
> saMvit_sphurati deheSu prANa-spanda-prabodhitA |
>
> cakra-Avartai:_aGgaNeSu vITA_iva karatADitA ||19||
>
> .
>
> saMvit_sphurati deheSu prANa-spanda-prabodhitA |
>
> cakrAvartai:_aGgaNeSu vITA_iva
>
> kara-tADitA
>
> (suggestive of #taDit)
>

> *hand-stricken *
>
> *. *

>
> ~vlm.19. When the body has its sensibility, caused by the breathing of the
> vital air, it begins to move about like a doll dancing in its giddy circle
> in the Court yard, by artifice of the puppet player.
>
> ~m.15-20 ...However when the movement is restored, mental movements return
> like a ball that jumps back from ground. The perceptions and sensations
> that are generated spring around in body, like a ball which moves around in

> the field when struck by a stick. In fact consciousness e*x*ists

> everywhere. However it gets activated when stirred by prana. It is like
> smell/fragrance, which is subtle, spreads on being touched and borne by
> breeze.
>
>
>
> सती सर्वगता संवित्प्राणस्पन्देन बोध्यते ।
>
> सूक्ष्मात्सूक्ष्मतराकारा गन्धलेखेव वायुना ॥५।९१।२०॥
>

> *satI sarva.gatA saMvit_prANa.spandena bodhyate | **sUkSmAt_sUkSmatara-AkArA
> gandha-lekhA_iva vAyunA ||20|| *
>
> satI sarva.gatA saMvit_prANaspandena bodhyate
>
> *x*
>
> sUkSmAt_sUkSmatara-AkArA gandha-lekheva vAyunA
>
> *x*

>
> ~vlm.20. The vibrations of breath awaken also our self-consciousness,
> which is minuter than the minutest atom; and yet all pervasive in its
> nature, as the fragrance of flowers, which is blown afar in the air by the
> breath of the wind.
>
> ~m.15-20. ... The perceptions and sensations that are generated spring
> around in body, like a ball which moves around in the field when struck by

> a stick. In fact consciousness e*x*ists everywhere. However it gets

> activated when stirred by prana. It is like smell/fragrance, which is
> subtle, spreads on being touched and borne by breeze.
>
> Ø
>
> संवित्संरोधने श्रेयः परम विद्धि राघव ।
>
> saMvit_sam.rodhane zreya: parama viddhi rAghava |
>
> कारणाक्रमणं यत्र क्षोभस्तत्र न विद्यते ॥५।९१।२१॥
>
> kAraNAkramaNam yatra kSobhas_tatra na vidyate ||21||
>
> .
>
> saMvit_sam.rodhane zreya: parama viddhi rAghava
>

> *x*

>
> kAraNAkramaNam yatra kSobhas_tatra na vidyate
>

> *x*

>
> ~vlm.21. It is of great good, O Ráma! to confine one's consciousness in
> one's self, (as it is to shut the fragrance of the ffower in its seed
> vessel;and it is effected by stopping the breathing by-means of the
> practice of pránáyámá or suppression of breath; as the diffusion of odours
> is prevented by shutting out the current air).
>
> ~m.21-27. O Rama, to restrain prana is very good. It yields the highest
> fruit. Know that where prana is restrained there will be no turbulence or
> confusion. Where pranic movement occurs there sensations emerge...
>
> Ø
>
> संवित्समुदितैवाशु याति संवेद्यमादरात् ।
>
> संवेदनादनन्तानि ततो दुःखानि चेतसः ॥५।९१।२२॥
>
> saMvit_sam.uditA_eva_Azu yAti saMvedyam_AdarAt |
>
> saMvedanAd_anantAni tato du:khAni cetasa: ||22||
>
> saMvit_sam.uditA_eva_Azu yAti saMvedyam_AdarAt |
>
> saMvedanAd_anantAni tato du:khAni cetasa: ||22||
>
> .
>
> saMvit_sam.uditA_eva_Azu
>

> *x*
>
> yAti saMvedyam
>
> *x *
>
> AdarAt
>
> *x *
>
> saMvedanAd_anantAni
>
> *x *
>
> tato
>
> *x *
>
> du:khAni cetasa:
>
> *ills of Affective Awareness*
>
> *. *

>
> #saMvit -> saMvedya -> saMvedana
>
> ~vlm.22. By restraining our self-conciousness we in ourselves succeed to
> refrain from our conciousness of all other things because the knowledge of
> endless objects (particulars), is attended with infinite trouble to the
> mind. (All knowledge is the vexation
>
> of the spirit. Solomon's Proverbs).
>
> ~m. Where pranic movement occurs there sensations emerge. Sensations
> cause sorrows. When this internal awareness (of external phenomena) cease,
> then whatever is to be gained is gained, which is that perfect state. Thus
> if you do not promote the increase of pranic movements driven by vAsanAs,
> then there will be no rebirth. O Rama, know that increase of sentient
> knowledge and movements is mind, 'chitta'. This world is spread with such
> calamitous movements of 'chitta'...
>
> \
>
> संसुप्त.आन्तर.बोधाय संवित् संतिष्ठते यदा ।
>
> लब्धम् भवति लब्धव्यम् तदा तद् अमलम् पदम् ॥५।९१।२३॥
>
> saMsupta-Antara.bodhAya saMvit_saMtiSThate yadA |
>
> labdham bhavati labdhavyam tadA tad_amalam padam ||23||
>
> .
>
> saMsupta-Antara.bodhAya
>

> *the inner realization of Deep Sleep *
>
> saMvit saMtiSThate
>
> *x*
>
> *when*
>
> labdham bhavati
>
> *it becomes got *
>
> labdhavyam
>
> *gettable *
>
> *then*
>
> tad_amalam padam
>
> *is That immaculate state*
>
> *.*

>
> ~vlm.23. When the mind comes to understand itself, after it is roused from
> its dormancy of self-forgetfulness, (by being addicted to the thoughts of
> external objects); it gains what is known to be the best of gains, and the
> purest and the holiest state of life.
>
> ~m. When this internal awareness (of external phenomena) cease, then
> whatever is to be gained is gained, which is that perfect state.
>

> *when the Awareness has got established*
>
> *in realization of the Deep.Sleep state*
>
> *then*
>
> *what remains to be got*
>
> *is*
>
> *That immaculate state.*

>
> Ø
>
> तस्मात्प्राणपरिस्पन्दैर्वासनाचोदनैस्तथा ।
>
> नोचेत्संविदमुच्छूनां करोषि तदजो भवान् ॥५।९१।२४॥
>
> tasmAt_prANa-pari.spandair_vAsanÂcodanais_tathA |
>
> no cet_saMvidam_ucchUnAm karoSi tad_ajo_ bhavAn ||24||
>
> tasmAt_prANa-pari.spandair_vAsanÂcodanais_tathA |
>
> no cet_saMvidam_ucchUnAm karoSi tad_ajo_ bhavAn ||24||
>
> .
>
> tasmAt
>

> *x*
>
> prANa-pari.spandai:
>
> *x*
>
> vAsanÂcodanais
>
> *x*
>
> *thus *
>
> na.u cet_*saMv*idam_ucchUnAm karoSi
>
> *x*
>
> tad_ajo_
>
> *x*
>
> bhavAn
>
> *x*
>
> *. *

>
> ~vlm.24. If with the vacillation of your vital breaths, and the
> fluctuation of your wishes, you do not disturb the even tenor of your
> consciousness, like the giddy part of mankind, then you are likened to the
> great Brahma himself: (who lives and does what
>
> be likes, without any disturbance of his inward intuition).
>
> ~m. Where pranic movement occurs there sensations emerge. Sensations
> cause sorrows. When this internal awareness (of external phenomena) cease,
> then whatever is to be gained is gained, which is that perfect state. Thus
> if you do not promote the increase of pranic movements driven by vAsanAs,
> then there will be no rebirth. O Rama, know that increase of sentient
> knowledge and movements is mind, 'chitta'. This world is spread with such
> calamitous movements of 'chitta'. O Rama, yogis restrain these pranic
> movements through yogic methods of meditation etc. It is said that this
> leads to attitude of equality and causes greatest happiness.
>

> चुद् #cud -> #*codana*‑ चोदन impelling , invitation , direction , rule ,

> precept, Mn. I , &c
>
>
>
> संविदुच्छूनतां चित्तं विद्धि तेनेदमाततम् ।
>
> saMvid_ucchUnatAm cittam viddhi tena_idam_Atatam |
>
> अनर्थजालमालूनविशीर्णजनजीवकम् ॥५।९१।२५॥
>
> an.artha-jAlam_AlUna-vizIrNa-jana-jIvakam ||25||
>

> saMvid_ucchUnatAm* x *
>
> cittam viddhi* x *
>
> tena* x *
>
> idam_Atatam* x *
>
> an.artha-jAlam* x *
>
> AlUna-vizIrNa-jana-jIvakam *xx *

>
> ~vlm.25. The mind without its self-consciousness or conscience, is a
> barren waste; and the life of man with its knowledge of truth, is as a mazy
> path, beset with traps and snares of errors and dangers.
>
> ~m.21-27... O Rama, know that increase of sentient knowledge and movements
> is mind, 'chitta'. This world is spread with such calamitous movements of
> 'chitta'. O Rama, yogis restrain these pranic movements through yogic
> methods of meditation etc. It is said that this leads to attitude of
> equality and causes greatest happiness.
>
>
>
> योगिनzciत्त.शान्त्यrtham कुर्वन्ति प्राण-रोधनम् ।
>
> प्राणायामैs_taथा ध्यानैः प्रयोगैr_yuक्ति-कल्पितैः ॥५।९१।२६॥
>

> *yoginaz_citta.zAnty-artha*m *kurvanti prANa-rodhana*m *|
> prANAyAmais_tathA dhyAnai: prayogair_yukti-kalpitai: ||26|| *
>
> yoginaz
>
> *the yogI.s *
>
> citta.zAnty-artham
>
> *in.order-to cal*m *the affective mind *
>
> kurvanti prANa-rodhanam *create restraint of prANa -*
>
> prANAyAmai:_tathA dhyAnai:
>
> *as with the prANa.s thus with meditative thought *
>
> prayogai:
>
> *x*
>
> yukti-kalpitai:
>
> *x*

>
> ~vlm.26. The meditative Yogi is practised to the suppression of his breath
> for the peace of his mind, and conducts his pránayáma or restraint of
> resperation, and his dhyana or intense meditation, according to the
> directions of his spiritual guide and the
>
> precepts of the sástras.
>
> ~m.21-27. ... O Rama, yogis restrain these pranic movements through yogic
> methods of meditation etc. It is said that this leads to attitude of
> equality and causes greatest happiness.
>
>
>
> चित्त-उपशान्ति=फल.दम् परमम् साम्य-कारणम् ।
>
> सुभगम् संविदः स्वास्थम् प्राण-संरोधनम् विदुः ॥५।९१।२७॥
>

> *citta-upazAnti=phala.da*m *parama*m *saMya-kAraNa*m *| subhaga*m *saMvida:
> svAstha*m *prANa-*sam*.rodhana*m *vidu: ||27|| *
>
> citta-upazAnti=phala.dam
>
> *x *
>
> paramam *saMya*-kAraNam *x *
>
> subhagam *saMvid*a: svAstham *x *
>
> prANa-sam*.*rodhanam vidu:
>
> *x *

>
> samrodhana
>
> ~vlm.27. Restraint of breath is accompanied by the peace of mind, causing
> the evenness of its temperament; and it is attended with health and
> prosperity and capacity of cogitation to its practiser.
>
> ~m.21-27. O Rama, to restrain prana is very good. It yields the highest
> fruit. Know that where prana is restrained there will be no turbulence or
> confusion. Where pranic movement occurs there sensations emerge. Sensations

> cause sorrows. When this internal awareness (of e*x*ternal phenomena)

> cease, then whatever is to be gained is gained, which is that perfect
> state. Thus if you do not promote the increase of pranic movements driven
> by vAsanAs, then there will be no rebirth. O Rama, know that increase of
> sentient knowledge and movements is mind, 'chitta'. This world is spread
> with such calamitous movements of 'chitta'. O Rama, yogis restrain these
> pranic movements through yogic methods of meditation etc. It is said that
> this leads to attitude of equality and causes greatest happiness.
>

> ~vwv.541 Restraining (or stopping) *prANa* *prANa* (or the vital air) is

> regarded as producing the fruit of mental calmness, the principal cause of
> equability, agreeable (or blessed) and the sound state of consciousness.
>
>
>
> ज्ञान-विद्भिः प्रकटिताम् अनुभूतां च राघव ।
>
> jJAna.vidbhi: prakaTitAm_anu.bhUtAm ca rAghava |
>
> चित्तस्योत्पत्तिम् अपरां वासना-जीवितां शृणु ॥५।९१।२८॥
>
> cittasya_ut.pattim aparAm vAsanÂjIvitAm zRNu ||28||
>

> jJAna.vidbhi: prakaTitAm - *by Wisdom.Knowers made evident *
>
> anubhUtAm ca* - and experienced, *
>
> *rAghava, *
>
> cittasya -* from the affective Mind *
>
> utpattim - *the utpatti Outfall *
>
> aparAm vAsanA-jIvitAm zRNu* - hear of another vAsanA Enlivening. *

>
> ~vlm.28. Learn Ráma, another cause of the activity of the mind, which is
> considered by the wise as the source of its perpetual restlessness; and
> this is its restless and insatiable concupiscence.
>
> ~m.28-35. O Rama, I shall now tell you of another way by which mind is
> generated. This is the experienced even by Jnanis. This is sustained by
> vAsanAs.
>

> #prakaTa . (according to Pa1n2. 5-2 , 29 fr. प्र + affi*x* कट ; but prob.

> Prakrit #prakRta प्र-कृत cf. अव-क्° , उत्-क्° , नि-क्° , वि-क्° , सं-क्°)
> , evident , clear , manifest , open , plain , public Su1ryas. Ka1v.

> Katha1s. (प्रकट: सो ऽस्तु , "let him show himself") Pur. &c #*prakaTita* . manifested

> , unfolded , proclaimed , public , evident , clear Ka1v. Pur.
>
> Ø
>
> दृढ-भावनया त्यक्त=पूर्वापर-विचारणम् ।
>
> यदादानं पदार्थस्य वासना सा प्रकीर्तिता ॥५।९१।
>
> dRDha-bhAvanayA tyakta=pUrvApara-vicAraNam |
>
> yadAdAnam padArthasya vAsanA sA prakIrtitA ||29||
>
> .
>
> dRDha-bhAvanayA
>

> *with** firm bhAvanA.Feeling/Affecting *
>
> tyakta=pUrvApara-vicAraNam
>
> *x*
>
> yadAdAnam padArthasya
>
> *x*
>
> vAsanA sA prakIrtitA
>
> *x*
>
> *. *

>
> ~vwv.486 &~vwv.542 That is called desire (or mental impression) which is
> the seizing of an object abandoning prior and subsequent considerations
> with a firm conception (or recollection, bhAvanA #BhAvanA Feeling).
>
> ~vlm5.91.29. Now this concupiscence is defined as the fixed desire of the
> mind, for the possession of something, without consideration of its prior
> and ultimate conditions, (i.e. Whether it is worth having or not, and
> whether its gain will be productive of the iesired object in view).
>
> ~m.5.91.29 . This is sustained by vAsanAs. Abandoning all pros and cons,
> if material objects are accepted in firm faith (in them that they are what
> they appear), such an acceptance is called vAsanA.
>
> #pUrvApara
>
> Ø
>
> भावितस्तीव्र-संवेगाद् आत्मना यत्तद् एव स ।
>
> भवत्य् आशु महाबाहो विगतेतर-संस्मृतिः ॥५।९१।३०॥
>
> भावितस् तीव्र-संवेगाद् आत्मना यत्तद् एव स ।
>
> भवत्य् आशु महाबाहो विगतेतर-संस्मृतिः ॥५।९१।३०॥
>
> bhAvitas_tIvra-sam.vegAd_AtmanA yat_tad_eva sa |
>
> bhavaty_Azu mahAbAho vigata-itara-saMsmRti: ||30||
>
> .
>
> bhAvita:
>

> *one who has felt *
>
> tIvra-sam*.*vegAt
>
> *thru fierce intensity *

>
> AtmanA yat tad eva sa
>

> *x*
>
> bhavati Azu
>
> *x*
>
> mahAbAho
>
> *Master Archer, *
>
> vigata-itara-saMsmRti:
>
> *x*
>
> *. *

>
> ~vwv.543 RAma! What was cherished (or thought of ) by one's mind with
> intense vehemence, that alone does he become quickly, devoid of other
> recollections.
>
> ~vlm.30. It is the intensity of one's thought of getting something that
> produces it before him; in utter disregard of the other objects of its
> remembrance. (The gloss gives a mystic sense of this passage; that
> reminiscence which is the cause of the reproduction of prior impression is
> upset by the intensity of the present thought in the mind).
>
> ~m.28-35. When something is conceived with great seriousness, haste and
> excitement, the Self immediately becomes that, leaving aside all other
> ideas. When a person is beset with vAsanAs, whatever that vAsanA perceives,
> he will perceive that only.
>
> ~AB. bhAvita: tIvra-sam.vegAt AtmanA yat tad eva sa bhavati Azu mahAbAho
> vigata-itara-saMsmRti: ... ||
>
> Ø
>
> तादृग्-रूपः स पुरुषो वासना-विवशी.कृतः ।
>
> यत् पश्यति तद्_एतत्_तत् सद्-वस्त्व्-इति विमुह्यति ॥५।९१।
>
> तादृग्-रूपः स पुरुषो वासना-विवशी.कृतः ।
>
> यत् पश्यति तद्_एतत्_तत् सद्-वस्त्व्-इति विमुह्यति ॥५।९१।
>
> tAdRg-rUpa: sa puruSo vAsanA-vivazI.kRta: |
>
> yat pazyati tad_etat_tat sad-vastv-iti vimuhyati ||31||
>
> tAdRg-rUpa: sa puruSa: vAsanA-vivazI.kRta:
>
> .
>

> *x *

>
> yat pazyati tad_etat_tat sad-vastv-iti vimuhyati
>

> *x *

> *x *
>
> svarUpam prajahAti tat
>
> *x *
>
> bhrAntam pazyati dur.dRSTi:
>
> *x *
>
> sarvam mada.vazAd_iva
>
> *x*
>
> *. *

>
> ~vwv.545 He forsakes his real nature on account of subjection to the force
> of desires. Then that person of wrong perception sees everything
> confusedly, as if under the influence of intoxication.
>
> ~vlm.32. It is the current of our desire, that carries us away from the
> reality; as the drunkard sees everything whirling about him in his
> intoxication.
>
> ~m.28-35.... When a person is beset with vAsanAs, whatever that vAsanA
> perceives, he will perceive that only. Then in that ecstasy and excitement
> a being abandons his real form and nature. He perceives the entire world
> like a person who is drunk. He will then be full of mental worries. Such
> non holistic and partial perception, which attributes Self status to
> something that is non-Self is called 'mind'. Know this. Thus mind emerges
> due to vAsanAs and firm faith in matter. This is the cause of birth and
> death.
>
> \
>
> अ-संयग्.ज्ञान=वान् एव भवत्य् आधि-परि.प्लुत: ।
>
> a-saMyag.jJAna=vAn eva bhavati_ Adhi-pari.pluta: |
>
> अन्तस्थया वासनया विषेणेव वशी.कृत: ॥३३॥
>
> antasthayA vAsanayA viSeNa_iva vazI.kRta: ||33||
>
> .
>
> a-saMyag.jJAna=vAn eva
>

> *somebody quite without Whole Wisdo*m
>
> bhavati
>
> *becomes *
>
> Adhi-paripluta:
>
> *overflowing with anxiety *
>
> antasthayA vAsanayA
>
> *thru an infective vAsanA *
>
> viSeNa_iva vazI.kRta:
>
> *enforced as by poison*
>
> *. *

>
> ~vlm.33. Men of imperfect knowledge, are led to like errors by their
> desires, as a man is driven to madness by the impulse of passions.
>
> ~m.32-35. When something is conceived with great seriousness, haste and
> excitement, the Self immediately becomes that, leaving aside all other
> ideas. When a person is beset with vAsanAs, whatever that vAsanA perceives,
> he will perceive that only. Then in that ecstasy and excitement a being
> abandons his real form and nature. He perceives the entire world like a
> person who is drunk. He will then be full of mental worries. Such non
> holistic and partial perception, which attributes Self status to something
> that is non-Self is called 'mind'. Know this. Thus mind emerges due to
> vAsanAs and firm faith in matter. This is the cause of birth and death.
>
> Ø
>
> असंयग्दर्शनम् यस्मादनात्मन्यात्मभावनम् ।
>
> यदवस्तुनि वस्तुत्वम् तच्चित्तम् विद्धि राघव ॥३४॥
>
> a-saMyag.darzanam yasmAd_anAtmany_Atma-bhAvanam |
>
> yad_avastuni vastutvam tac_cittam viddhi rAghava ||34||
>
> a-saMyag.darzanam yasmAd_anAtmany_Atma-bhAvanam |
>
> yad_avastuni vastutvam tac_cittam viddhi rAghava ||34||
>
> .
>
> a-saMyag.darzanam
>

> *without composite *

>
> Non-holistic perception is that –
>
> yasmAd_an-Atmani
>

> *wherefrom, in the non-Self, *
>
> Atma-bhAvanam
>
> *there is Self-Feeling the Self in the non-Self *
>
> yad avastuni
>
> *what is, in insubstantiality, *
>
> vastutvam
>
> *full substantiality *
>
> tac cittam viddhi rAghava
>
> *Know that as affective chitta, rAghava. *

>
> ~vlm.34. Such is the nature of the mind, that it leads to the imperfect
> knowledge of things, so as to view the unreal as real, and the unspiritual
> as spiritual.
>
> ~m.32-35. ... Then in that ecstasy and excitement a being abandons his
> real form and nature. He perceives the entire world like a person who is
> drunk. He will then be full of mental worries. Such non holistic and
> partial perception, which attributes Self status to something that is
> non-Self is called 'mind'. Know this. Thus mind emerges due to vAsanAs and
> firm faith in matter. This is the cause of birth and death.
>

> *jd. - a-saMyag.darzanam *without composite *Non-holistic perception is
> that – yasmAd_an-Atmani* wherefrom, in the non-Self, *Atma-bhAvanam *there
> is Self-Feeling the Self in the non-Self *yad avastuni* what is, in
> insubstantiality, *vastutvam *full substantiality *tac cittam viddhi
> rAghava* Know that as affective chitta, rAghava. *

>
>
>
> असंयग्दर्शनम् यस्मादनात्मन्यात्मभावनम् ।
>
> यदवस्तुनि वस्तुत्वम् तच्चित्तम् विद्धि राघव ॥३४॥
>
> asaMyag.darzanam yasmAd_anAtmany_Atma-bhAvanam |
>
> yad_avastuni vastutvam tac_cittam viddhi rAghava ||34||
>
> asaMyag.darzanam yasmAd_anAtmany_Atma-bhAvanam |
>
> yad_avastuni vastutvam tac_cittam viddhi rAghava ||34||
>
> .
>
> a-saMyag.darzanam
>
> without composite
>

> *Non-holistic perception is that *
>
> yasmAd_an-Atmani
>
> *wherefrom, in the non-Self, *
>
> Atma-bhAvanam
>
> there is Self-Feeling
>
> *the Self in the non-Self *
>
> yad avastuni
>
> *what is, in insubstantiality, *
>
> vastutvam
>
> *full substantiality *
>
> tac cittam viddhi rAghava
>
> *Know that as affective citta, rAghava. *

>
> ~m.32-35. ... . Such non holistic and partial perception, which attributes
> Self status to something that is non-Self is called 'mind'. Know this. Thus
> mind emerges due to vAsanAs and firm faith in matter. This is the cause of
> birth and death.
>
> ~vlm.34. Such is the nature of the mind, that it leads to the imperfect
> knowledge of things, so as to view the unreal as real, and the unspiritual
> as spiritual.
>
>
>
> दृढ-अभ्यास-पदार्थ-एक-वासनात्_अति.चञ्चलम् ।
>
> चित्तम् संजायते जन्म-जरा-मरण-कारणम् ॥५।९१।35||
>
> दृढ-अभ्यास-पदार्थ-एक-वासनात्_अति.चञ्चलम् ।
>
> चित्तम् संजायते जन्म-जरा-मरण-कारणम् ॥५।९१।35||
>
> dRDha-abhyAsa-padArtha-eka-vAsanAt_ati.caJcalam |
>
> cittam samjAyate janma-jarA-maraNa-kAraNam ||35||
>
> .
>
> dRDha.abhyAsa-padArtha=eka-vAsanAt
>

> *from constant.practice of a particular acquired vAsanA, *
>
> ati-caJcalam
>
> *the hyperactive *
>
> cittam sam*.*jAyate
>
> *citta Affection arises *
>
> janma-jarA-maraNa-kAraNam
>
> *as the cause of birth, age, and death. *

>
> ~vwv.546 The mind, extremely fickle on account of the desire for the
> particular onject of intense and repeated practice, becomes the cause of
> birth, infirmity and death.
>
> ~vlm.35. It is the eager expectation of getting a thing, which is fixed
> and rooted in the heart, that impels the restless mind to seek its desired
> object, in repeated births and transmigrations.
>
> ~?? Know this. Thus mind emerges due to vAsanAs and firm faith in matter.
> This is the cause of birth and death.
>
> ~m.32-35. .... Know this. Thus mind emerges due to vAsanAs and firm faith
> in matter. This is the cause of birth and death.
>
> \
>
>
>
> यदा न वास्यते किंचिद्*धेय.उपादेय-रूपि यत् ।
>
> yadA na vAsyate kiMcid*dheya.upAdeya-rUpi yat |
>
> स्थीयते सकलम् त्यक्त्वा तदा चित्तम् न जायते ॥३६॥
>
> sthIyate sakalam tyaktvA tadA cittam na jAyate ||36||
>
> .
>

> *when you are not addicted to the form of pro&con *
>
> *entirely abandoned *
>
> *chitta.Affection does not arise*
>
> *. *

>
> ~vwv.547 When anything in the form of what is fit to be left or taken is
> not infused and it remains having abandoned all, then the mind does not
> arise.
>
> ~vlm5.91.36. When the mind has nothing desirable or disgusting to seek or
> shun, and remains apart from both, it is no more bound to regeneration in
> any form of existence.
>
> ~sv.36 When notions of the desirable and undesirable do not arise, then
> the mind does not arise and there is supreme peace.
>
>
>
> avAsanatvAtsatatam yadA na manute mana: | amanastA tadodeti
> paramopazamapradA ||37||
>
> a-vAsanatvAt satatam yadA na manute mana: | a-manastA tadA_udeti
> parama-upazama-pradA ||37||
>
> a-vAsanatvAt satatam x
>

> yadA – *at which time *
>
> na manute mana:* x *
>
> a-manastA* x *
>
> tadA – *at that time *
>
> udeti parama-upazama-pradA *xx *

>
> ~vlm.37. When the mind is thoughtless about anything, owing to its want of
> desire of the same; it enjoys its perfect composure, owing to its
> unmindfulness of it and all other things.
>
> ~m.36-40 ... When mind does not muse even a little due to absence of
> vAsanAs, then one becomes free of mind which is the most peaceful
> condition. When nothing sparkles in consciousness, then mind does not
> emerge in it....
>
>
>
> यदा किंचिन्न संवित्त्औ स्फुरत्यभ्रमिवाम्बरे ।
>
> yadA kiMcin na saMvittau sphuraty abhram iva_ambare |
>
> तदा पद्मा इवाकाzए चित्तमन्तर्न जायते ॥३८॥
>
> tadA padmA iva_AkAze cittam antar na jAyate ||38||
>

> yadA kiMcin na saMvittau* x *
>
> sphuraty abhram iva_ambare* x *
>
> tadA padmA iva_AkAze* x *
>
> cittam antar na jAyate *xx *

>
> ~vlm.38. When there is no shadow of anything, covering the clear face of
> consciousness, like a cloud obscuring the face of the sky; it is then that
> the mind is said to be extinct in a person, and is lost like a
> lotus-flower, which is never seen to grow in the expanse of the sky.
>
> ~m.36-40 .... When nothing sparkles in consciousness, then mind does not
> emerge in it. In a clear sky, one can not see a lotus. When none of the
> phenomena matter is not apprehended or thought about, how can mind arise? O
> Rama, to think of an object as real due to attachment is to have mind.
> This, in my opinion, is the shape and form of mind.
>
> Ø
>
> यदा न भाव्यते भावः क्वचिज् जगति वस्तुनि ।
>
> तदा हृद्-अम्बरे शून्ये कथं चित्तं प्रजायते ॥५।९१।३९॥
>
> यदा न भाव्यते भावः क्वचिज् जगति वस्तुनि ।
>
> तदा हृद्-अम्बरे शून्ये कथं चित्तं प्रजायते ॥५।९१।३९॥
>
> yadA na bhAvyate bhAva: kvacij jagati vastuni |
>
> tadA hRd-ambare zUnye katham cittam prajAyate ||39||
>

> yadA na bhAvyate bhAva:* x *
>
> kvacit jagati vastuni* x anywhere in the substantial world *
>
> tadA hRd-ambare zUnye* – then in the empty Heart-sky *
>
> katham cittam prajAyate *xx *

>
> ~vlm.39. The mind can have no field for its action, when the sphere of the
> intellect is drained and devoided of all its notions of worldly objects.
>
> ~m. When none of the phenomena matter is not apprehended or thought about,
> how can mind arise?
>
> \
>
> एतावन् मात्रकं मन्ये रूपं चित्तस्य राघव ।
>
> etAvan mAtrakam manye rUpam cittasya rAghava |
>
> यद् भावनं वस्तुनोऽन्तर्-वस्तुत्वेन रसेन च ॥५।९१।४०॥
>
> yad bhAvanam vastuno_antar.vastutvena rasena ca ||40||
>
> .
>
> etAvan mAtrakam manye
>

> *this much a measurement, I opine, *
>
> rUpam cittasya rAghava
>
> *is the form of chitta.Affection, rAghava, *
>
> yad bhAvanam vastuna:_antar
>
> *which is felt as substance within *
>
> vastutvena rasena ca
>
> *and **with** the sap of substance*
>
> *. *

>
> ~vlm.40. Thus far have I related to you, Ráma, about the form and features
> of the mind; that it is only the entertaining of the thought of something
> with fond desire of the heart. (Here the mind is identified with the fond
> thought or wish, of a man).
>
> ~m. O Rama, to think of an object as real due to attachment is to have
> mind. This, in my opinion, is the shape and form of mind.
>
> Ø
>
> न किंचित् कल्पनायोग्यम् दृश्यम् भावयतस्तत: ।
>
> आकाशकोश-वच्छस्य कुतश्चित्तोदयो भवेत् ॥४१॥
>
> na kiM.cit kalpanA-yogyam dRzyam bhAvayatas tata: |
>
> AkAza-koza-svacchasya kutaz citta-udayo bhavet ||41||
>
> .
>
> na kiM.cit kalpanA-yogyam
>

> *x*
>
> dRzyam bhAvayata: tata:
>
> *x*
>
> AkAza-koza-svacchasya
>
> *x*
>
> kuta: citta-udaya: bhavet
>
> *whence does affective mind arise? *

>
> ~m. When it is realized that none of the phenomena deserve to be even
> imagined or thought about, wherefrom can mind arise?
>
> ~vlm.41. There can be no action of the mind, when the sphere of the
> intellect is as clear as the empty sky, and without the thought of any
> imaginary or visible object moving before it as the speck of a cloud.
>
>
>
> यद् अभावनम् आस्थाय यद् अभावस्य भावनम् ।
>
> yad abhAvanam AsthAya yad abhAvasya bhAvanam |
>
> यद् यथा_अवस्तु-दर्शित्वम् तद् अचित्तत्वम् उच्यते ॥४२॥
>
> yad yathA_avastu-darzitvam tad acittatvam ucyate ||42||
>

> yad abhAvanam AsthAya* x having recourse to what is without feeling *
>
> yad abhAvasya bhAvanam* x what is the feeling of the unfelt *
>
> yad yathA_avastu-darzitvam* x what as insubstantial experience *
>
> tad a-cittatvam ucyate *– that is said.to.be <http://said.to.be>
> non-Affectivity. *

>
> ~vlm.42. It is called unmindedness also, when the mind is practised to its
> Yoga, or thoughtlessness of all external objects, and remains transfixed in
> its vision of the sole essence of God.
>
> ~m.41-43. Developing great love for absence of imagination and ideation,
> if a thing is perceived, such a state is called absence of mind /mind stuff
> state. Abandoning everything internally, if one is like a cool lake, such a
> mind is called non existent even if there are movements in it.
>

> स्था #sthA -> #AsthA - **AsthAya* - ind.p. having recourse to, using,

> employing +
>
>
>
> सर्वमन्त: परित्यज्य शीतलाशयवर्ति यत् । वृत्तिस्थमपि तच्चित्तमसद्रूपम्
> उदाहृतम् ॥४३॥
>
> sarvam anta: parityajya zItala-Azaya=varti yat | vRtti.stham_api
> tac_cittam asad-rUpam udAhRtam ||43||
>

> *having forsaken everything,*
>
> *someone abides in a cool shelter*
>
> *while doing business in the world.*
>
> *That someone's affective mind is said to be "No.Such-Form".*
>
> sarvam anta: parityajya
>
> *everything within forsaken *
>
> zItala-Azaya=varti yat
>
> *one who is abiding in a cool shelter *
>
> vRttistham api
>
> *though engaged in one's business *
>
> tac cittam
>
> *that one's affective mind *
>
> a.sad-rUpam udAhRtam
>
> *is said to be "No.Such-Form"*

>
> ~vlm.43. When the mind has renounced the thought of everything within
> itself, and remains in its perfect coolness of cold-heartedness (sang
> froid) of Yogis; such a mind, though exercising its powers and faculties,
> it is said to be nil and extinct.
>
> ~m.41-43. When it is realized that none of the phenomena deserve to be
> even imagined or thought about, wherefrom can mind arise? Developing great
> love for absence of imagination and ideation, if a thing is perceived, such
> a state is called absence of mind /mind stuff state. Abandoning everything
> internally, if one is like a cool lake, such a mind is called non existent
> even if there are movements in it.
>
>
>
> वासनाया रसाध्यानाद् रागो यस्य न विद्यते । तस्य चित्तम् अचित्तत्वं गतं
> सत्त्वं तद् उच्यते ॥५।९१।४४॥
>
> vAsanAyA rasAdhyAnAd rAgo yasya na vidyate | tasya cittam acittatvam gatam
> sattvam tad ucyate ||44||
>

> vAsanAyA_ rasAdhyAnAd rAga:* x *
>
> yasya na vidyate* x of whatever is not known.to.be <http://known.to.be> *
>
> tasya cittam a-cittatvam gatam* x of that the Affection has gone to
> non-Affectivity *
>
> sattvam tat ucyate *xx *

>
> ~vlm.44. He whose want of desires, has chilled his ardour for anything,
> and made him inpassionate, is said to have become extinct, and reduced like
> a rag to ashes; (leaving the form without its substance).
>
> ~vlm.44-47. If objects are not apprehended out of attachment to them, then
> such a state of mind is said to have reached the state of
> absence/nonexistence of mind. Such a condition is called 'sattwa'.
>
> \
>
> घना न वासना यस्य पुनर्-जनन-कारिणी ।
>
> ghanA na vAsanA yasya punar-janana-kAriNI |
>
> जीवन्मुक्तः स सर्व-स्थश् चक्र-भ्रमवद् आस्थितः ॥५।९१।४५॥
>
> jIvanmukta: sa sarva-sthaz cakra-bhramavad Asthita: ||45||
>
> .
>

> ghanA na vAsanA yasya punar-janana-kAriNI* x *
>
> *for one whose rebirth-causing vAsanA has not thickened + *
>
> jIvanmukta: sa: sarva-stha:* x he is the omnipresent Living.Freeman *
>
> cakra-bhramavad Asthita: *- established as the whirling of the wheel. *

>
> ~vlm.45. He who has no desire of gain to cause his repeated birth and
> death, is culled the living liberated; though he should move about in his
> busy career like a potter's wheel, (which is in sensible of its motion).
>
> ~m.44-47. A 'jivanmukta' is in 'sattwa' even when he is very active in the
> world without any firm vAsanA, which is the cause of rebirths. Such people
> who have no firm vAsanA are living in this world as 'jivanmukta'.
>
>
>
> भृष्ट-बीज-उपमा येषां पुनर्-जनन-वर्जिता । वासना-रस-निर्हीना_ जीवन्मुक्ता_
> हि ते स्थिताः ॥५।९१।46||
>
> bhRSTa-bIja-upamA yeSam punar-janana-varjitA | vAsanÂrasa-nirhInA:_
> jIvanmuktA:_ hi te sthitA: ||46||
>
> .
>

> bhRSTa-bIja-upamA - *like a fried seed *
>
> yeSam - *of which things *
>
> punar.janana-varjitA - *re.birth-exempt *
>
> vAsanA-a/rasa-nirhInA* x *
>
> jIvanmuktA hi te sthitA: *xx *

>
> ~vlm.46. They are also styled the living liberated, who do not taste the
> pleasure of desire; but remain like fried seeds, without regerminating into
> the sprouts of new and repeated births.
>
> ~m. The vAsanA in them is like a burnt seed without the ability to
> sprout. Such vAsanA cannot cause rebirths. Those knowers of truth in whom
> the mind has reached the form of 'sattwa' are considered to be great souls
> without any mental consciousness/mind stuff. Such people will attain the
> consciousness- ether form when they leave their body.
>

> #bhrajj -> #*bhRSTa* -*mfn.* fried , broiled , grilled , roasted , baked _
> MBh.&c
>
> Øtt. #*nirhIna – *not cited in google – in apazyat pati-nirhInA zayanam

> zUnyatAm gatam, y6085.003, ABComm. suggests nirhInA tyaktA || •
> bhRSTa-bIja-upamA yeSam punar-janana-varjitA | vAsanÂrasa-nirhInA:_
> jIvanmuktA:_ hi te sthitA: || y5091.046
>
>
>
> सत्त्व.रूप-परिप्राप्त=चित्तास्_ते ज्ञान-पारगाः । अ.चित्ता इति कथ्यते
> हेमान्ते व्योम-रूपिणः ॥५।९१।४७॥
>
> sattva.rUpa-pariprApta=cittAs_te jJAna-pAragA: | a.cittA iti kathyate
> hemAnte vyoma-rUpiNa: ||47||
>

> sattva.rUpa-pariprApta=cittA:* x *
>
> te jJAna-pAragA:* x those paragons of Wisdom *
>
> a.cittA: iti kathyate* x are known as without Affective mind *
>
> hemAnte vyoma-rUpiNa:* xx *

>
> ~vlm.47. Men attaining to spiritual knowledge in their earthly lives, are
> said to have become mindless in this world, and to be reduced to vacuity
> (the summum bonum of vacuists) in the next.
>
> ~m.44-47... Those knowers of truth in whom the mind has reached the form
> of 'sattwa' are considered to be great souls without any mental
> consciousness/mind stuff. Such people will attain the consciousness- ether
> form when they leave their body.
>
> Ø
>
> द्वे बीजे राम चित्तस्य प्राण-स्पन्दन-वासने ।
>
> एकस्मिंश् च तयोः क्षीणे क्षिप्रं द्वे अपि नश्यतः ॥५।९१।४८॥
>
> द्वे बीजे राम चित्तस्य प्राण-स्पन्दन-वासने ।
>
> एकस्मिंश् च तयोः क्षीणे क्षिप्रं द्वे अपि नश्यतः ॥५।९१।४८॥
>
> dve bIje rAma cittasya prANa-spandana-vAsane |
>
> ekasmiMz ca tayo: kSINe kSipram dve api nazyata: ||48||
>
> .
>
> dve bIje
>

> *in two seeds, *
>
> *rAma, *
>
> cittasya prANa.spandana-vAsane
>
> *in the prANic motion & in vAsanA *
>
> ekasmin ca
>
> *x*

>
> tayo: kSINe kSipram dve api nazyata:
>

> *x*
>
> *. *

>
> ~vlm.48. There are, O Rama! two other seeds or sources of themind, namely,
> the vital breath and desire; and though they are of different natures, yet
> the death of either occasions the extinction of both.
>
> ~vwv.539 RAma! The movement of prANa (or vital air or vital energy) and
> desire are the two seeds of the mind. When one of the two is diminished,
> even both of them perish quickly.
>
> ~m.48-53. O Rama, there are two seeds for 'chitta', the mind/ mind stuff:
> one vAsanA, and two the throbbing of prana. When one declines the other
> follows...
>
> Ø
>
> मिथः कारणम् एते हि बीजे जन्मनि चेतसः । जलाङ्गी-करणे राम जलाशय-घताव् इव
> ॥५।९१।४९॥
>
> mitha: kAraNam ete hi bIje janmani cetasa: | jalAGgI-karaNe rAma
> jalAzaya-ghatAv iva ||49||
>
> .
>
> mitha: kAraNam ete hi
>

> *x*
>
> bIje janmani cetasa:
>
> *x*
>
> jalAGgI-karaNe
>
> *x*
>
> *, rAma, *
>
> jalAzaya-ghatau iva
>
> *x*
>
> *. *

>
> ~vlm.49. Both of these are causes of the regeneration of the mind, as the
> pond and the pot (or pipes), are the joint causes of water supply. (Wherein
> the want of the one, is tantamount to the loss of the other also).
>
> ~m.48-53... In fact both vAsanA and throbbing of prana are both together
> causes of mind. For a pot, both water and mud are causes....
>
> Ø
>
> घना न वासना यस्य पुनर्-जनन-कारिणी ।
>
> बीज-अङ्कुरवद् एते हि संस्थिते तिल-तैलवम् ॥५।९१।५०॥
>
> घना न वासना यस्य पुनर्-जनन-कारिणी ।
>
> बीज-अङ्कुरवद् एते हि संस्थिते तिल-तैलवम् ॥५।९१।५०॥
>
> ghanA na vAsanA yasya punar-janana-kAriNI |
>
> bIja-aGkuravad ete hi saMsthite tila-tailavam ||50||
>
> .
>
> ghanA na vAsanA yasya
>

> *whose vAsanA is not thick *
>
> punar.janana-kAriNI
>
> *again.birth-causing *
>
> bIja-aGkuravad ete hi
>
> *for these are like seed and shoot *
>
> saMsthite tila-tailavam
>
> *resembling se*sam*e seed and se*sam*e oil*
>
> *.*

> *x*
>
> kAlAkAGkSi-krame tathA
>
> *x*
>
> sarvam utpAdayati etat cittaka: *saMvid*-Atmaka:
>
> *x*
>
> *. *

>
> ~vlm.51. The conscious mind is the cause of all things in the course of
> time, and the source of all its pleasure and pain, which rise and fall in
> itself, and never grow without it. (_avinAbhavin).
>
> ~m.48-53... If one does not have a firm vAsanA, then both causes will be
> like oil in a oilseed. Both go together. In course of time both causes lead
> to senses and joys and sorrows. In a proper sequence, this mind stuff
> causes prana, senses, sensuous feelings, pleasures respectively. Pranic
> vibration/movements and vAsanA are like flower and fragrance, oil and
> oilseed. Vasana is caused by pranic movements and vice versa.
>
> ~VA mind, being consciousness in nature, creates everything
> gradually with time, so being inherently connected (with everything?)
>
> AS: Mind, possessing awareness (saMvidAtmaka:) gives rise to everything
> (all experiences).
> This is continued in 52.
> By the way, note the word cittaka, intended as lower mind involved with
> the body and distinguished from cit! The activity is only worldly here.
>
> यथा प्राण-इन्द्रिय-आनन्दम्_आनन्द-पवनाव्_उभौ ।
>
> yathA prANa-indriya-Anandam_Ananda-pavanAv_ubhau |
>
> चित्तस्य उत्पादिके सार्धं यदा एते वासने तदा ॥५।९१।
>
> cittasya utpAdike sArdham yadA ete vAsane tadA ||52||
>

> yathA prANa-indriya-Anandam* x *
>
> Ananda-pavanau_ubhau* x *
>
> cittasya utpAdike sArdham* x *
>
> yadA ete vAsane tadA* xx *

>
> ~vlm.52. As the union of the breath of life with the organs, produces the
> sensations; so these being united with desire, are productive of the mind.
> (Hence the living and sensitive plants which are devoid of desire, are
> devoid of mind also).
>
> ~m.48-53.... Both go together. In course of time both causes lead to
> senses and joys and sorrows. In a proper sequence, this mind stuff causes
> prana, senses, sensuous feelings, pleasures respectively. Pranic
> vibration/movements and vAsanA are like flower and fragrance, oil and
> oilseed. Vasana is caused by pranic movements and vice versa.
>
> ~VA As life energy supports the sense enjoyment, so also enjoyment
> supports the life energy, and they together create the mind, as also
> vAsanAs do.
>
> ~AS: Breathing and sensual enjoyment both, when they are (act) like
> vAsanAs, together, they lead to creation of the mind (as mentioned in 51).
>
> आमोदपुष्पवत्त्ऐलतिलवच्च व्यवस्थिते । वासनावशत: प्राणस्पन्दस्तेन च वासना
> ॥५३॥
>
> Amoda-puSpavat_taila-tilavac_ca vyavasthite | vAsanA-vazata:
> prANa-spandas_tena ca vAsanA ||53||
>

> Amoda-puSpavat* x like the aroma of flowers *
>
> taila-tilavac_ca* x and the oil in sesame *
>
> vyavasthite* x distributed + *
>
> vAsanA-vazata:* x by the force of vAsanA *
>
> prANa-spandas_tena ca vAsanA *xx *

>
> ~vwv.540 The two are settled like flower and its fragrance and
> sesam.um-seed and its oil. The movement of prANa (or vital air or vital
> energy) occurs on account of desire and desire arises due to the movement
> of prANa.
>
> ~vlm.53. As the flower and its fragrance, and the sesam.um seed and its
> oil are united together; so is animal life inseparably connected with its
> desire. (Hence extinction of desire is tantamount to living death).
>
> ~m.48-53.... Both go together. In course of time both causes lead to
> senses and joys and sorrows. In a proper sequence, this mind stuff causes
> prana, senses, sensuous feelings, pleasures respectively. Pranic
> vibration/movements and vAsanA are like flower and fragrance, oil and
> oilseed. Vasana is caused by pranic movements and vice versa.
>
> Ø
>
> जायते चित्तबीजस्य तेन बीजाङ्कुरक्रम: ।
>
> वासनोत्प्लवमानत्वात्संवित्प्रक्षोभकर्मणा ॥५४॥
>
> jAyate citta-bIjasya tena bIja-aGkura-krama: |
>
> vAsanA-utplavamAnatvAt saMvit-prakSobha-karmaNA ||54||
>
> jAyate citta-bIjasya tena bIja-aGkura-krama: |
>
> vAsanA-utplavamAnatvAt saMvit-prakSobha-karmaNA ||54||
>
> .
>
> jAyate citta-bIjasya
>

> *is born from the Affection-seed *
>
> tena
>
> *x *
>
> bIja-aGkura-krama:
>
> *the course of seed & shoot *
>
> vAsanA-utplavamAnatvAt
>
> *x *
>
> saMvit-prakSobha-karmaNA
>
> *x*
>
> *. *

>
> ~vlm.54. The desire being the active principle of man, and subversive of
> his passive consciousness; it tends to unfold the seed of the mind, as
> moisture serves to expand the sprouts of vegetable seeds.
>
> ~m. The chitta-seed sequence is similar to seed sprout sequence.
>
> #utplavamAnatva
>
> #prakSobha
>
> Ø
>
> प्राणस्पन्दम् बोधयति तेन चित्तम् प्रजायते ।
>
> प्राण: स्पन्दनधर्मित्वात्स्पन्दते स्पृष्टहृद्गुण: ॥५५॥
>
> prANa-spandam bodhayati tena cittam prajAyate |
>
> prANa: spandana-dharmitvAt spandate spRSTa-hRd-guNa: ||55||
>
> .
>
> prANa-spandam bodhayati
>

> *x *
>
> tena cittam prajAyate
>
> *x *
>
> prANa: spandana-dharmitvAt
>
> *x *
>
> spandate spRSTa-hRd-guNa:
>
> *x*
>
> *. *

>
> ~vlm.55. The pulsation of the vital breath, awakens the senses to their
> action, and the vibrations of sensation touching the heart strings, move
> the mind to its perception of them.
>
> ~m.54 -58 Vasana causes perceptual confusion, and thus the movement of
> prana. From the latter arises chitta, the mind/mind stuff. Attachment and
> such qualities of heart are motivating characteristics of prana. And this
> motivation causes pranic movements and perceptual confusion and sentient
> knowledge. And so arises mind. Thus both vAsanA and pranic movements cause
> mind/mind-stuff. When one declines/ vanishes, the other too vanishes. The
> tree of mind is shaken by the breeze called thinking. This thinking is at
> the back of the feelings like happiness and joy. This tree bears a great
> fruit, called body. Works are its leaves. This tree is enveloped by a
> serpent called desire. It provides residence to cranes called attachments
> and discases.
>
> Ø
>
> संविदं बोधयंस्_तेन चित्त-बालः प्रजायते ।
>
> एवं हि वासना-प्राण-स्पन्दौ द्वौ तस्य कारणम् ॥५।९१।५६॥
>
> saMvidaM bodhayaMs_tena citta-bAla: prajAyate |
>
> evaM hi vAsanA-prANa-spandau dvau tasya kAraNam ||56||
>
> .
>
> saMvidam bodhayan tena
>

> *x*
>
> citta-bAla: prajAyate
>
> *x*
>
> evam hi
>
> *x*
>
> vAsanA-prANa-spandau dvau tasya kAraNam
>
> *x*
>
> *. *

>
> ~vlm.56. The infant mind being thus produced by the fluctuating desires,
> and the fluctuations of vital breaths, becomes conscious of itself, as
> separate and independent of its causes.
>
> ~m.54 -58. Vasana causes perceptual confusion, and thus the movement of
> prana. From the latter arises chitta, the mind/mind stuff.
>
>
>
> तयोरेकक्षये नाशो द्वयोश्चित्तस्य राघव ।
>
> सुखदु:खमन:स्पन्दम् शारीरकबृहत्फलम् ॥५७॥
>
> tayor_eka-kSaye nAzo dvayoz_cittasya rAghava |
>
> sukha-du:kha-mana:-spandam zArIraka-bRhat-phalam ||57||
>
> .
>

> tayo*:_*eka-kSaye nAza:
>
> *x*
>
> dvayo*:_*cittasya rAghava
>
> *x*
>
> sukha-du:kha-mana:-spandam
>
> *x*
>
> zArIraka-bRhat-phalam
>
> *x*
>
> *. *

>
> ~vlm.57. But the extinction of either of these two sources of the mind, is
> attended with the dissolution of the mind; and also of its pains and
> pleasures, which resemble the two fruits of the tree of the mind.
>
> ~VA when one of the causes of the mind (vAsanAs or the pranas) is
> destroyed, the second one also disappears. On the mind-tree, which movement
> is joy and sorrow, grows the great fruit of the body... etc
>
> ~AS: line 2: The mind tree moving about in feelings (mana:spanda) of joy
> and sorrow, growing the fruit called a body ...
> Ø
>
> कार्य-पल्लवित-आकारं कृति-व्रतति-वेष्टितम् ।
>
> तृष्णा-कृष्णाहि-वलितं राग-रोग-बकालयम् ॥५।९१।58||
>
> कार्य-पल्लवित-आकारं कृति-व्रतति-वेष्टितम् ।
>
> तृष्णा-कृष्णाहि-वलितं राग-रोग-बकालयम् ॥५।९१।58||
>
> kArya-pallavita-AkAram kRti-vratati-veSTitam |
>
> tRSNA-kRSNAhi-valitam rAga-roga-bakAlayam ||58||
>
> .
>
> kArya-pallavita-AkAram
>

> *x*
>
> kRti-vratati-veSTitam
>
> *x*
>
> tRSNA-kRSNAhi-valitam
>
> *hung with the black snake of Craving *
>
> rAga-roga-baka-Alayam
>
> *x*
>
> *. *

>
> ~vlm.58. The body resembles a branching tree, beset by the creepers of its
> acts; our avarice is as a huge serpent coiling about it, and our passions
> and diseases are as birds nestling in it.
>
> ~m.54 -59 ... This tree bears a great fruit, called body. Works are its
> leaves. This tree is enveloped by a serpent called desire. It provides
> residence to cranes called attachments and diseases.
>
> #vratati
>
> #baka
>
> Ø
>
> अज्ञानमूलम् सुदृढम् लीनेन्द्रियविहम्गमम् ।
>
> वासना क्षयमानीता चित्तवृक्षम् क्षणेन हि ॥५९॥
>
> ajJAna-mUlam su-dRDham lInendriya-vihamgamam |
>
> vAsanA kSayam AnItA citta-vRkSam kSaNena hi ||59||
>
> ajJAna-mUlam su-dRDham lInendriya-vihamgamam |
>
> vAsanA kSayam AnItA citta-vRkSam kSaNena hi ||59||
>
> .
>

> *Ignorance is its deep.set root *
>
> *a faded Sense.bird roosts above, hir colors worn.away *
>
> ...
>
> *the Affection.Tree *
>
> *suddenly*
>
> *... *

>
> ~vlm.59. It is beset by our erroneous senses, resembling the ignorant
> birds setting upon it; and our desires are the cankers, that are
> continually corroding our breasts and minds.
>
> ~m.54 -59 ... This tree bears a great fruit, called body. Works are its
> leaves. This tree is enveloped by a serpent called desire. It provides
> residence to cranes called attachments and diseases.
>
> Ø
>
> प्रपातयति वातौघः कालपक्वफलं यथा ।
>
> पाण्डुरीकृतसर्वाशं स्थगताखिलदर्शनम् ॥५।९१।६०॥
>
> prapAtayati vAtaugha: kAla-pakva-phalam yathA |
>
> pANDurI.kRta-sarvAzam sthagatAkhila-darzanam ||60||
>
> prapAtayati vAtaugha: kAla-pakva-phalam yathA |
>
> pANDurI.kRta-sarvAzam sthagatAkhila-darzanam ||60||
>
> .
>
> prapAtayati vAta-ogha:
>

> *x *
>
> kAla-pakva-phalam
>
> *x *
>
> yathA
>
> *in which way *
>
> pANDurI.kRta-sarvAzam
>
> *x*
>
> sthagata-akhila-darzanam
>
> *x*
>
> *. *

>
> ~vlm.60. The shafts of death are felling down the trees of our minds and
> bodies; as the blasts of wind toss the fruits of trees upon the ground; and
> the flying dusts of our desires have filled all sides, and obscured the
> sights of things from our view.
>
> ~m. This dust of chitta can be worked off/blown off if pranic movements
> are controlled and restrained. This dust smears all quarters and hides the
> consciousness. It has the shape of a shattered cloud. It consists of
> particles called desires. It settles on the pillar called body. It veils
> the light of Brahman that abides inside a being.
>
> ~AB. prapAtayati vAta-ogha: kAla-pakva-phalam yathA |
> pANDurI.kRta-sarvAzam sthagata-akhila-darzanam
>
>
>
> विलोल-जलदाकारम् अज्ञानावकरोत्थितम् । तृष्णा-तृण-लव-व्याप्तं स्तम्भाकृति
> शरीरकम् ॥५।९१।६१॥
>
> vilola-jalada-AkAram ajJAnAvakarotthitam | tRSNA-tRNa-lava-vyAptam
> stambhAkRti zarIrakam ||61||
>

> vilola-jalada-AkAram drifting-cloud-shape* - *
>
> *the shape of an aimless/drifting cloud *
>
> ajJAna-avakara-utthitam - *ignorance-rubbish-arisen *
>
> *the rising rubbish of ignorance *
>
> tRSNA-tRNa-lava-vyAptam *- thirst-grass-mown-pervaded - scattered dry
> grass *
>
> stambha-AkRti zarIrakam - pillar-shape embodiment* - the pillar-body *

> *manifesting body-body-excitation *
>
> sukham utplavanam prati
>
> *drifting towards pleasure *
>
> anta:-sthita-mahA-lokam
>
> *inner-situate-great-light *
>
> apazyat pravilIyate
>
> *seeing which, one melts away *

>
> ~m... It settles on the pillar called body. It veils the light of Brahman
> that abides inside a being.
>
> ~vlm.62. The small bark of our body, gliding slowly along in quest of
> pleasure, falls into the eddy of despair; and so every body falls into
> utter gloom, without looking to the bright light that shines within himself.
>
> ~AB. sphuradbhis tanu-tanubhir alpAlpair vRtti-bhedair … ||
>
> ~VA here the tree of the mind falls, if vAsanAs are destroyed (previous),
> like a ripe fruit under the gusts of winds, and cloud of dust rises
> covering everything white and hiding consciousness (it covers all view).
>
> AS: There is a new analogy started in second line. The mind is compared
> with a cloud of dust being blown by wind. All adjectives have a double
> meaning: It is whitened in all directions (or has all desires weakened),
> obscures all vision ( or has all perceptions suspended) etc. This goes on
> in next verses, describing the end of life by the blowing away of this mind.

> #kSubdha adj. agitated, shaken • e*x*pelled (as a king) • agitated
> (mentally), e*x*cited, disturbed (in comp. with citta or manas) • m. the

> churning-stick • a kind of coitus. kSubdhatA f. agitation y1.032.009 of
> the breath or wind y3.004.054
>
> #utplavana ut-plavana n. jumping or leaping up, springing upon; skimming
> off (impure, oil or ghee, or any dirt floating on a fluid by passing two
> blades of Kuza grass over it) utpluta ut-pluta adj. jumped up or upon or
> over, sprung upon suddenly. utplutya ut-plutya ind. p. having sprung up
> or jumped upon &c.
>
> #pravilI pra vi>lI A./P. pravilIyate pra vilIyate, -ti to become
> dissolved, melt or vanish away: —Caus. pravilApayati pra vilApayati to
> cause to disappear or dissolve itself into (tasmin); to dissolve, melt
> (trans.) pravilaya pra-vilaya m. melting; pravilayana pra-vilayana n.
> complete dissolution or absorption pravilApana, pravilApitatva
> pra vilApana, -vilApita-tva complete absorption or annihilation pravilApya,
> pravilApayitavya adj. to be completely annihilated
>
> Ø
>
> पवन.स्पन्द-रोधाच् च राम चित्त.रज: क्षणात् ।
>
> वासनाप्राण-पवन.स्पन्दयोर् अनयोर् द्वयोः ॥६३॥
>
> पवन.स्पन्द-रोधाच् च राम चित्त.रज: क्षणात् ।
>
> pavana.spanda-rodhAt_ ca rAma citta.raja: kSaNAt |
>
> वासनाप्राण-पवन.स्पन्दयोर् अनयोर् द्वयोः ॥६३॥
>
> vAsanÂprANa-pavana.spandayo:_ anayo:_ dvayo: ||63||
>
> .
>
> pavana-spanda-rodhac ca rAma
>

> *and wind-vibration-restraining, RAma, *
>
> citta-raja: kSaNAt
>
> *the citta-Rajas at once *
>
> vAsanA-prANa-pavana-spandayor
>
> *of the vAsanA-prANa-wind-vibrations *
>
> anayor dvayo:
>
> *both of the*m

>
> ~vlm.63. As the flying dust is allayed by the setting down of the winds,
> so doth the dust of the mind subside, by subsidence of the force of our
> vital airs and desires. (The two moving forces of the mind).
>
> ~vwv.548/63b-64. (The objective world) to be known (or objectivity) is
> described as the seed of these two, vix., desire (or mental impression) and
> the movement of the vital air, because, the two spring forth consequently.
> Desire (or mental impression) and the movement of the vital air arise only
> on meeting with the objects to be known, in the mind (i.e. when the mind
> tends towards objectivity).
>
> ~sv.63-66 . The pranic movements and senses of awareness, like sound and
> touch can also be considered as seeds of mind/mind stuff. These two move
> inside one's heart. When sensations are suppressed, these two will decline
> to their roots.
>
> #pavana m. "purifier", wind or the god of wind, breeze, air (ifc. > A);
> vital air, breath …
>
> Ø
>
> संवेद्यं बीजम्_इत्य्_उक्तं स्फुरतस्_तौ यतस्_ततः ।
>
> हृदि संवेद्यम्_आप्य_एव प्राण-स्पन्दोऽथ वासना ॥५।९१।६४॥
>
> संवेद्यं बीजम्_इत्य्_उक्तं स्फुरतस्_तौ यतस्_ततः ।
>
> saMvedyam bIjam_ity_uktam sphuratas_tau yatas_tata: |
>
> हृदि संवेद्यम्_आप्य_एव प्राण-स्पन्दोऽथ वासना ॥५।९१।६४॥
>
> hRdi saMvedyam_Apya_eva prANa-spando_atha vAsanA ||64||
>

> *. *
>
> *it's called 'the seed of saMvedya *
>
> *Awareness', when from the movement *
>
> *of these two—prANa-vibration *
>
> *and vAsanA—cognizables *
>
> *are attained, settled in the Heart. *
>
> saMvedyam bIjam iti uktam *it is called 'the seed of awareness' *
>
> sphura-tas tau ya-tas tata:* fro*m *the vibration of these two thus *
>
> hRdi saMvedyam ApyA eva* in the Heart to be known and attained *
>
> prANa-spanda: atha vAsanA prANa-vibration and *vAsanA*

>
> ~vwv.538/63b-64. (The objective world) to be known (or objectivity) is
> described as the seed of these two, vix., desire (or mental impression) and
> the movement of the vital air, because, the two spring forth
> consequently....
>
> ~sv.64 When, obstinately clinging to a fancy, and therefore abandoning a
> thorough enquiry into the nature of truth, one apprehends an object with
> that fancy such apprehension is described as [saMvedya] conditioning or
> limitation.
>
> ~vlm.64. Again it is intelligence or saMvedya, which is the seed or root
> of both of these; and there being this intelligence within us, we have both
> our vitality and our desires also. (The word saMvedya in the text is
> explained as Chaitanya, which is the same with intelligence).
>
> ~m.63-66 . The pranic movements and senses of awareness, like sound and
> touch can also be considered as seeds of mind/mind stuff. These two move
> inside one's heart. When sensations are suppressed, these two will decline
> to their roots.
>
> ~AB. ...Apya smRtvA ...
>

> #vid #saMvid #saMved*ya* *.* to be known or understood or learnt;

> [Cognizable, <saMvedyena ^parAmRSTam zAntam sarvAtmakam ca yat |
> tat-sac-cid-AbhAsa-mayam astÎha kalanôjjhitam> y6009.002]; intelligible;

> to be communicated to (loc.); #saMved*yatA *intelligibility; #saMved
> *yatva*m sensation nyAyas. y2018.070 #*sva*saMvedanam knowledge derived
> from one's self HYog. Buddh. #*sva*saMved*ya* . intelligible only to

> one's self. Cognition, Analytical Perception, • "... 'thinking' ... [but]

> much more than mere thinking. Cognition, comprehension, feeling, e*x*perience

> and knowledge are also implied by 'saMvedanam'." *SV • "Prabhakara draws
> a subtle distinction between perceptuality (saMvedyatva) and being object
> of knowledge (prameyatva). A thing can only be apprehended (saMvedyate) by
> perception, whereas inference can only indicate the presence of an object
> without apprehending the object itself. Our cognition cannot be apprehended

> by any other cognition. Inference can only indicate the presence or e*x*istence

> of knowledge but cannot apprehend the cognition itself." Dasgupta, HIP —
>
> Ø
>
> उदेति तस्मात् संवेद्यं कथितं बीजम् एतयोः ।
>
> संवेद्य-संपरित्यागात् प्राण-स्पन्दन-वासने ॥५।९१।६५॥
>
> उदेति तस्मात् संवेद्यं कथितं बीजम् एतयोः ।
>
> संवेद्य-संपरित्यागात् प्राण-स्पन्दन-वासने ॥५।९१।६५॥
>
> udeti tasmAt saMvedyam kathitam bIjam etayo: |
>
> saMvedya-samparityAgAt prANa-spandana-vAsane ||65||
>
> .
>
> udeti tasmAt saMvedyam
>

> *there arises fro*m *That a *saMved*ya conceptual *
>
> kathitam bIjam
>
> *called the Seed *
>
> etayo:
>
> *of these two. *
>
> saMvedya-samparityAgAt
>
> *thru the total forsaking of Conceptuals *
>
> prANa-spandana-vAsane
>
> *in the conditioned vibration of prANa*

>
> ...
>
> ~vlm.65. This intelligence springs from saMvid or consciousness; by
> forsaking its universality, and retaining its individuality; and then it
> becomes the seed both of vitality and velleity. (saMvid the consciousness
> of the impersonal self, being vitiated to the knowledge of one's
> personality, produces the mind and its selfish desires).
>
> ~vwv.549/65-66 On account of the complete renunciation of objects to be
> known, the movement of the vital air and desire perish quickly along with
> the roots, as a tree (perishes) due to the cutting of its roots.
>
> ~m.63-66 . The pranic movements and senses of awareness, like sound and
> touch can also be considered as seeds of mind/mind stuff. These two move
> inside one's heart. When sensations are suppressed, these two will decline
> to their roots.
>
> Ø
>
> स-मूलम् नश्यत: क्षिप्रम् मूल-च्छेदाद् इव द्रुम: ।
>
> sa-mUlam nazyata: kSipram mUla-cchedAt_ iva druma: |
>
> संविदम् विद्धि संवेद्यम् बीजम् धीरतया विना ॥६६॥
>
> saMvidam viddhi saMvedyam bIjam dhIratayA vinA ||66||
>
> .
>
> sa-mUlam nazyata:
>

> *uprooted and destroyed *
>
> kSipram mUla-cchedAt iva
>
> *as thru chopping at the root *
>
> druma: saMvidam viddhi
>
> *know such a tree as Awareness*

>
> saMvedyam saMvid Awareness is together.knowing, awareness of duality, or

> cognition, and the saMvedya is *what one can become aware.of, the object
> of cognition*
>
> bIjam dhIratayA vinA
>
> *x*
>
> *. *

>
> ~vlm.66. Know then your intelligence as the same with your consciousness,
> and resembles the seed of the mind and its desires, both of which quickly
> die away with their root, like a rootless or uprooted plant and tree.
>
> ~vwv.549/65-66 ... perish quickly along with the roots, as a tree
> (perishes) due to the cutting of its roots.
>
> ~m.63-66. The pranic movements and senses of awareness, like sound and
> touch can also be considered as seeds of mind/mind stuff. These two move
> inside one's heart. When sensations are suppressed, these two will decline
> to their roots.
>
> \
>
> न सम्भवति संवेद्यं तैल.हीनस्तिलो यथा ।
>
> na sambhavati saMvedyam taila.hIna:_ tila:_ yathA |
>
> न बहिर्नान्तरे किंचित् संवेद्यम् विद्यते पृथक् ॥६७॥
>
> na bahi:_ na_ antare kim.cit saMvedyam vidyate pRthak ||67||
>
> .
>
> na sambhavati saMvedyam
>

> *it does not become knowable *
>
> taila-hIna: tila: yathA
>
> *as an oil.less oil.seed. *
>
> na bahir na_antare kiM.cit
>
> *not outside nor inside at.all *
>
> saMvedyam vidyate pRthak
>
> *is the knowable known apart. *

>
> ~vlm.67. The intelligence never exists without consciousness, and is ever
> accompanied with it, as the mustard seed and its oil. (Or rather, as the
> oil is contained in the mustard seed).
>
> ~m.67-70. If movements are absent, then awareness due to senses will be
> absent. There will be no external or internal awareness or perceptions
> which will be different from each other. arises out of sentient knowledge.
>
> ~sv.67 However, it has no object of experience either outside or inside;
> for it is the consciousness itself that, on account of a movement of
> thought within itself, desires to experience itself as an object.
>
> \
>
> संवित्स्फुरन्ती संकल्पात्संवेद्यं पश्यति स्वतः ।
>
> saMvit_ sphurantI saMkalpAt_ saMvedyam pazyati svata: |
>
> स्वप्ने यथात्ममरणं तथा देशान्तरस्थितिः ॥५।९१।६८॥
>
> svapne yathA_ Atma.maraNam tathA deza-antara.sthiti: ||68||
>
> .
>
> saMvit sphurantI saMkalpAt
>

> *saMvit.Awareness projecting from *saMk*alpa.Conception *
>
> saMvedyam pazyati svata:
>
> *conceptually seeing itself *
>
> svapne yathA
>
> *as in a dream *
>
> Atma.maraNam
>
> *its dying self *
>
> tathA deza-antara.sthiti:
>
> *thus happening, a State within a Place*
>
> *. *

>
> ~vlm.68. The wakeful conscience gets its intelligence from its desire, as
> the waking consciousness of men, views their death and departure to distant
> lands in dream, from their thoughts of of the same.
>
> ~m.67 -70 . If movements are absent, then awareness due to senses will be
> absent. There will be no external or internal awareness or perceptions
> which will be different from each other. All these perceptions are due to
> movements. One sees things like death in dream What is perceived and what
> is sentient knowledge all are due to skilful self-willing. A child sees a
> demon due to his imagination. Similarly all this world arises out of
> sentient knowledge.
>
> \
>
> स्व-चमत्कार.योगेन सम्वेद्यम् संविदस् तथा ।
>
> sva-camatkAra.yogena saMvedyam saMvidas_tathA |
>
> स्व-वेदनम् स्व-सम्कल्पात् संविदो यत्र वर्तते ॥६९॥
>
> sva-vedanam sva-samkalpAt_saMvido_ yatra vartate ||69||
>
> .
>
> sva-camatkAra-yogena
>

> *by your own curiosity *
>
> saMvedyam
>
> *what is to be known *
>
> saMvida:
>
> of *saMvit.Awareness*
>
> *thus *
>
> tathA
>
> *your own knowing *
>
> sva.vedanam
>
> sva-samkalpAt
>
> *from your own.conception *
>
> saMvida:
>
> *of the Awareness *
>
> yatra vartate
>
> *where there's growth... *

>
> ~vlm.69. It is owing to our curiosity only, that our consciousness has its
> intelligence of the intelligible (God); as it is the desire of knowing any
> thing, that leads the conscious soul to the knowledge of it. (It means
> simply that, understanding combined with the desire of knowing a thing,
> becomes the knowledge itself. (Here is a play of the paronyms, saMvid,
> Sam.itti, saMvedya, saMvedana and the like).
>
> ~m.67 -70 . If movements are absent, then awareness due to senses will be
> absent. There will be no external or internal awareness or perceptions
> which will be different from each other. All these perceptions are due to
> movements. One sees things like death in dream What is perceived and what
> is sentient knowledge all are due to skilful self-willing. A child sees a
> demon due to his imagination. Similarly all this world arises out of
> sentient knowledge.
>
>
>
> जगज्जालमतो भाति तदिदं रघुनन्दन ।
>
> jagaj-jAlam_ato_ bhAti tad_idam raghunandana |
>
> यथा बालस्य वेतालः स संकल्पोद्भवाद्भवेत् ॥५।९१।७०॥
>
> yathA bAlasya vetAla: sa_ saMkalpa-udbhavAd_bhavet ||70
>
> ||
>

> *thru this growth the world-net appears*
>
> *—that "this", little rAghava—*
>
> *it's like the Boy and the Zombie,*
>
> *from a conceptual source*
>
> *:*
>
> *it would be....*

>
> ~vlm.70. This world is no more than a net work of our imagination, as the
> boys imagine a goblin to be hidden in the dark.
>
> ~m. What is perceived and what is sentient knowledge all are due to
> skilful self-willing. A child sees a demon due to his imagination.
> Similarly all this world arises out of sentient knowledge.
>
>
>
> पुरुषत्वं यथा स्थाणोः संवेद्यं संविदस्तथा ।
>
> puruSatvam yathA sthANo: saMvedyam saMvidas_tathA |
>
> यथा चन्द्रार्करश्मीनां दण्डता रेणुता तथा ॥५।९१।७१॥
>
> yathA candra-arkarazmInAm daNDatA reNutA tathA ||71||
>

> puruSatvam yathA - *in which way *
>
> sthANo:* x *
>
> saMvedyam* x *
>
> saMvidas_tathA* x *
>
> yathA *candra-ark*a-razmInAm* x *
>
> daNDatA reNutA tathA *xx *

>
> ~vwv.550/71-73 As manhood (i.e. the false appearance of a man) arises from
> a pillar, so, objecthood arises from consciousness. Pure Consciousness
> alone is the triple world. There is nothing else to be known (as an object
> of perception) surely.
>
> ~vlm.71. It is as the stump of a tree, appearing as a man in the dark; and
> like the streaks and particles of sunbeams and moonlight, issuing through
> the chink of a window or wall, appear as fire: and so are all the
> cognizables of our cognition (but
>
> deceptions of our senses).
>
> ~m.71-73 . Just like the essential being (supporting the play of
> 'prakriti', nature who is immortal sentient knowledge is related to the
> perceivable. It is like the sun and moon lights which assume the shape of
> shaft of light and the photon particles that compose the shaft. The
> relationship is like the false movement of trees as they appear to one
> located on a moving ship. The erroneous perception of a rope as snake will
> vanish with integral knowledge. All these three worlds are pure knowledge.
> There is nothing sensuously perceivable in them.
>
> Ø
>
> यथा नौस्थाचलस्पन्दः संवेद्यं संविदस्तथा ।
>
> yathA nau.stha-acala-spanda: saMvedyam saMvidas_tathA |
>
> एतन्मिथ्या हि दुर्ज्ञानां सम्यग्ज्ञानाद्विलीयते ॥५।९१।७२॥
>
> etan_mithyA hi dur.jJAnAm saMyag.jJAnAd_vilIyate ||72||
>
> .
>
> yathA
>

> *in which way *
>
> nau.stha-acala-spanda: saMvedyam saMvidas
>
> *x *
>
> *thus *

>
> etan_mithyA hi dur.jJAnAm
>
> x
>
> saMyag.jJAnAd_vilIyate
>

> *x*
>
> *. *

>
> ~vlm.72. The objects of our knowledge are as deceptive, as the appearance
> of a moving mountain, to a passenger in a boat. All appearances are the
> presentations of our error or ignorance, and disappear at the sight of
> right knowledge.
>
> ~m.71-73 . Just like the essential being (supporting the play of
> 'prakriti', nature who is immortal sentient knowledge is related to the
> perceivable. It is like the sun and moon lights which assume the shape of
> shaft of light and the photon particles that compose the shaft. The
> relationship is like the false movement of trees as they appear to one
> located on a moving ship. The erroneous perception of a rope as snake will
> vanish with integral knowledge. All these three worlds are pure knowledge.
> There is nothing sensuously perceivable in them.
>
> Ø
>
> रज्ज्वाम्_इव भुजङ्गत्वम् द्वि-इन्दुत्वम् स्वीक्षिताद्_इव ।
>
> शुद्धा_एव saMviत्-त्रि.जगत्-सम्वेद्यम् न.अन्यद्_अस्त्य्_अलम् ॥७३॥
>
> रज्ज्वाम्_इव भुजङ्गत्वम् द्वि-इन्दुत्वम् स्वीक्षिताद्_इव ।
>
> शुद्धा_एव saMviत्-त्रि.जगत्-सम्वेद्यम् न.अन्यद्_अस्त्य्_अलम् ॥७३॥
>
> rajjvAm_iva bhujaGgatvam dvi-indutvam svIkSitAd_iva |
>
> zuddhA_eva saMvit-tri.jagat-saMvedyam na.anyad_asty_alam ||73||
>
> .
>
> rajjvAm_iva bhujaGgatvam
>

> *x *
>
> dvi-indutvam svIkSitAd_iva
>
> *x *
>
> zuddhA_eva
>
> *x *
>
> saMvit-tri.jagat-saMvedyam
>
> *x *saMvit-tri.jagat-saMvedya
>
> na.anyad_asty_alam
>
> *x*
>
> *. *

>
> ~vwv.550/71-73 As manhood (i.e. the false appearance of a man) arises from
> a pillar, so, objecthood arises from consciousness. Pure Consciousness
> alone is the triple world. There is nothing else to be known (as an object
> of perception) surely.
>
> ~vlm.73. As the fallacy of the snake in the rope, and the appearance of
> two moons in the sky, vanish before the keen sightedness of the observer;
> so the representation of the triple world, disappears in like manner, from
> before the penetrating understanding
>
> ~m.71-73 . Just like the essential being (supporting the play of
> 'prakriti', nature who is immortal sentient knowledge is related to the
> perceivable. It is like the sun and moon lights which assume the shape of
> shaft of light and the photon particles that compose the shaft. The
> relationship is like the false movement of trees as they appear to one
> located on a moving ship. The erroneous perception of a rope as snake will
> vanish with integral knowledge. All these three worlds are pure knowledge.
> There is nothing sensuously perceivable in them.
>
> \
>
> इत्यन्तर्निश्चयो रूढ: संयग्ज्ञानं विदुर्बुधा: ।
>
> ity_antar.nizcayo rUDha: saMyag.jJAnam vidur_budhA: |
>
> पूर्वं दृष्टमदृष्टं वा यदस्या: प्रतिभासते ॥७४॥
>
> pUrvam dRSTam_adRSTam vA yad_asyA: prati.bhAsate ||74||
>
> .
>

> *such inner conviction having arisen,*
>
> *the wise call Total.Wisdom*
>
> *what is formerly seen or unseen*
>
> *projects within it*
>
> *. *

>
> ~vlm.74. The inward certitude of the illusion of the world, is what is
> called the perfection of knowledge by the wise; and the knowledge of all
> things whether seen before or not, is equally a delusion of the mind.
>
> Ø
>
> saMviदस्_तत्.प्रयत्नेन मार्जनीयम् विजानता ।
>
> तद्_अमार्जन.मात्रम् हि महा-सम्सारसम्.गतम् ॥७५॥
>
> saMviदस्_तत्.प्रयत्नेन मार्जनीयम् विजानता ।
>
> तद्_अमार्जन.मात्रम् हि महा-सम्सारसम्.गतम् ॥७५॥
>
> saMvidas_tat.prayatnena mArjanIyam vijAnatA |
>
> tad_amArjana.mAtram hi mahA-saMsArasam.gatam ||75||
>
> .
>
> saMvidas_tat.prayatnena
>

> *x *
>
> mArjanIyam vijAnatA
>
> *x *
>
> tad_amArjana.mAtram hi
>
> *x *
>
> mahA-saMsArasam.gatam
>
> *x*
>
> *. *

>
> ~??. Not wiping out such visions and perceptions is to attach oneself to
> this great mutable world. The wiping out and cleansing is experienced as
> liberation. Sensuous perception is the cause of all cycles of birth and
> death.
>
> ~vlm.75. It is therefore right, to rub out the impressions of
> consciousness with diligence; because the preservation of those vestiges,
> is the cause of our bondage in the world.
>
> ~m.74-76 ... Whatever was seen earlier and whatever was not seen all
> should be wiped out by proper effort through knowledge.
>
>
>
> तत्.प्रमार्जन-मात्रम् तु मोष_ इत्य्_अनुभूयते ।
>
> tat.pramArjana-mAtram tu moSa_ ity_anubhUyate |
>
> सम्वेदनम्_अनन्ताय दु:खाय जननात्मने ॥७६॥
>
> saMvedanam_anantAya du:khAya janana-Atmane ||76||
>

> tat.pramArjana-mAtram tu* x *
>
> moSa_ ity_anubhUyate* x *
>
> saMvedanam_anantAya du:khAya janana-Atmane *xx *

>
> ~vlm.76. The erasure of these marks from the mind, is tantamount to our
> liberation; because the consciousness of these impressions, is the sore
> cause of repeated transmigrations in this world of woe.
>
> ~m.74-76 . To have such firm belief internally, in one's heart, is called
> integral knowledge by wise people. Whatever was seen earlier and whatever
> was not seen all should be wiped out by proper effort through knowledge.
>
> ~AB. janma.Adi rUpAya ...
>
>
>
> अ-saMviत्तिर्_अ-जाड्य.स्था सुखाय_अजनन-आत्मने । अ-जडो_ गलित-आनन्दस्_त्यक्त-
> सम्वेदनो_ भव ।
>
> a-saMvittir_a-jADya.sthA sukhAya_ajanana-Atmane | a-jaDo_
> galita-Anandas_tyakta-saMvedano_ bhava |
>
> अ-सम्वेद्य-प्रबुद्ध-आत्मा यस्_तु स_ त्वम् रघूद्वह ॥७७॥
>
> a-saMvedya-prabuddha-AtmA yas_tu sa_ tvam raghUdvaha ||77||
>

> a-saMvitti: a-jADya-sthA* x*
>
> sukhAya a-janana-Atmane* x *
>
> a-jaDa: galita-Ananda:* x*
>
> tyakta-saMvedana: bhava* x*
>
> a-saMvedya-prabuddha-AtmA* x *
>
> ya: tu sa tvam raghUdvaha *xx *

>
> ~m.77. Absence of sensuous knowledge leads to consciousness -Self. Leave
> away the sensuous perceptions and absorb yourself in that infinite
> beatitude. You are that enlightened Self.
>
> ~vlm.77. The uninert consciousness, which is unconscious of the outerward
> world, but preserves the consciousness of the self, is attended both with
> present felicity, and want of future regeneration also. Be therefore
> unconscious of the externals, and conscious of the internal bliss of your
> soul; because the wakeful soul that is insensible of the externals, is
> blessed with the sensibility of its inward blissfulness.
>
> ~AB. ya: asaMvedyo 'pi prabuddha AtmA sa eva tvam bhavasi nAnya: ||
>
>
>

> *rAma said—*

>
>
>
> अ-जडश्_च_अप्य्_अ-saMviत्ति: कीदृशो_ भवति प्रभो ।
>
> a-jaDaz_ca_apy_a-saMvitti: kIdRzo_ bhavati prabho |
>
> अ-saMviत्तौ च जाद्यम् तत् कथम् वा वि.निवर्तते ॥७८॥
>
> a-saMvittau ca jAdyam tat katham vA vi.nivartate ||78||
>

> a-jaDa: ca api* x tho non-inert *
>
> a-saMvitti:* x non-awareness *
>
> kIdRza: bhavati* x, *
>
> prabho* x sir, *
>
> a-saMvittau ca jAdyam* x and when the non-aware is inert *
>
> tat* x that *
>
> katham vA vi.nivartate *xx *

>
> ~m.78. O sage, In what way absence of inconscience becomes knowledge? How
> can absence of knowledge cease inconscience?
>
> ~vlm.78. Ráma asked:--How is it possible sir, to be both unconscious and
> yet uninert; and how can unconsciousness be freed from and get rid of its
> unavoidable supineness?
>
> ~VA What is absence of objective perception (ajaDa) without mind
> (asaMvitti), O wise?
> How can inertness without mind turn into bliss?
>
> ~AS: Sir, how is a person both without perception (asaMvitti) and yet not
> inert/senseless (ajaDa)? How does the inertness that naturally exists in
> loss of perception recedes (from such a person)?
>
> यः सर्वत्र_अन्.अवस्था-स्थो विश्रान्त.अस्थो_ न कुत्रचित् । जीवो न विन्दते
> किम्.चिद्_असंविद्.अजडो_ हि सः ॥५।९१।७९॥
>
> ya: sarvatra_an.avasthA.stha:_ vizrAnta-a.stha:_ na kutra.cit | jIva:_ na
> vindate kiMcit_a.saMvit-a.jaDa:_ hi sa: ||79
>
> ||
>
> .
>

> *the Living.jIva*
>
> *which is ever without a settled state of Consciousness*
>
> *yet*
>
> *not anywhen without the state of Repose*
>
> *does not know anything*
>
> *for it is without Awareness or Dullness**

>
> .
>
> * <jaDa> inertia of feeling.
>
> ~vlm. That is called the unsluggish or sensible unconsciousness, which

> having its e*x*istence, dwells on nothing beside itself; and which though

> it is living, is insensible of everything else, (and yet quite sensible of

> its own e*x*istence).

>
>
>
> संविद्_वस्तु.दृशालम्बः स यस्य इह न विद्यते ।
>
> सो_ऽसंविद्-अजडः प्रोक्तः कुर्वन् कार्य शतान्य् अपि ॥५।९१।८०॥
>

> *saMvid_vastu.dRz-Alamba: sa yasya iha na vidyate | so_asaMvid-ajaDa:
> prokta: kurvan kArya zatAny api ||80|| *
>
> saMvid_vastu.dRzAlamba:
>
> *Awareness dependent on perception of the vastu.real *

>
> sa yasya iha na vidyate
>

> *he for who*m *this is not known to be *
>
> so_a.*saMvid*-a.jaDa: prokta:
>
> *he is said to be un.Aware-un.Inert *
>
> kurvan kArya zatAny api
>
> *even doing hundreds of things. *

>
> ~vlm. He is called both the unconscious and yet uninert, who has no
> visible object in his consciousness; and who discharges his duties and all
> the affairs of his life, without attaching his mind to them.
>
> ~m.79-84. O Rama, one, who does not attain the state of repose and who is
> not aware of the one who is all pervading is not even a little free of
> sentient knowledge and not a conscient person. Sentient knowledge is to
> depend on phenomena. Whoever does not depend on such knowledge, he is 'a

> *saMvid*a' free of sentient knowledge, and 'ajada', free of inconsciouce,

> even though he is engaged in works in the world.
>

> ~?? Whoever does not depend on such knowledge, he is 'a*saMvid*a' free of

> sentient knowledge, and 'ajada', free of inconscience, even though he is
> engaged in works in the world.
>
> Ø
>
> संवेद्येन हृद्.आकाशो मनाग्_अपि न लिप्यते ।
>
> यस्य_असाव्_अ.जडा संविज्_जीवन्.मुक्तश्_च कथ्यते ॥८१॥
>
> संवेद्येन हृद्.आकाशो मनाग्_अपि न लिप्यते ।
>
> यस्य_असाव्_अ.जडा संविज्_जीवन्.मुक्तश्_च कथ्यते ॥८१॥
>
> saMvedyena hRd.AkAzo manAg_api na lipyate |
>
> yasya_asAv_a.jaDA saMvij_jIvan.muktaz_ca kathyate ||81||
>
> .
>

> *the Heart.Space is not affected even a bit* *by phenomena *
>
> *for one whose non.Inert Awareness is said to be *
>
> *"Living.Free"*
>
> .
>
> *~vlm.81. He is said to be unslumbering and yet unconscious, whose mind is

> insensible of the sensible objects of perception; but yet clear with the
> impressions of the knowable objects of intellectuality: and such a person

> is said to be the living liberated also. *

>
>
>
> यदा न भाव्यते किंचिन्निर्वासनतयात्मनि ।
>
> yadA na bhAvyate kiMcin_nir.vAsanatayA_Atmani |
>
> बालमूकादि.विज्ञानमिव च स्थीयते स्थिरम् ॥८२॥
>
> bAla-mUka-Adi-vijJAnam_iva ca sthIyate sthiram ||82||
>
> .
>

> *when nothing whatever is felt*
>
> *because.of the absence of vAsanA.Imprints in himself*
>
> *then like a boy's silent understanding, rAma, he's*
>
> *struck*dumb*
>
> *.*

>
> ~vlm. 82. When the indifferent soul thinks of nothing in itself, but
> remains with its calm and quiet composure, like a child or a deaf and dumb
> person, in possession of his internal consciousness.
>
> ~m. When he does not muse about anything in his Self, which is free of
> vAsanAs, he abides steadfast like a dumb child in his knowledge.
>
>
>
> तदा जाड्यविनिर्मुक्तमच्छवेदनमाततम् ।
>
> tadA jADya-vinirmuktam_accha-vedanam_Atatam |
>
> आश्रितम् भवति प्राज्ञो यस्माद्भूयो न लिप्यते ॥८३॥
>
> Azritam bhavati prAjJa: yasmAd_bhUya: na lipyate ||83||
>
> .
>

> tadA jADya-vinirmuktam* x then released from dumbness *
>
> accha-vedanam_Atatam* x *
>
> Azritam bhavati prAjJa:* x *
>
> yasmAd_bhUya: na lipyate *xx *

>
> ~vlm.83. It becomes then possest of its wisdom, and rests in full
> knowledge of itself without its dullness; and is no more liable to the
> turmoils of this life, nor to the doom of future births.
>
> ~m.79-84 ... He is a 'jivanmukta' since he is not touched in his heart
> even a little by sensuous perceptions. When he does not muse about anything
> in his Self, which is free of vAsanAs, he abides steadfast like a dumb
> child in his knowledge. He is thus delivered of all anguish and abides in
> his all-wise intelligence. He will never be touched by sensuous things. He
> will then attain 'nirvikalpa sam.adhi'.
>
>
>
> समस्तवासनात्यागी निर्विकल्पसमाधित: ।
>
> sam.asta-vAsanA=tyAgI nirvikalpa-samAdhita: |
>
> नीलत्वमपि खात्स्फार आनन्द: सम्प्रवर्तते ॥८४॥
>
> nIlatvam_api khAt_sphAra Ananda: sampravartate ||84
>
> ||
>

> *when every trace of vAsanA has been forsaken*
>
> *thru formless samAdhi vaster than the blueness of the sky*
>
> *Ananda.Happiness ensues*
>
> *. *

>
> ~vlm.84. When the adept rests in his state of sedate hibernation by
> forsaking all his desires; he perceives a calm delight to pervade his
> inmost soul, as the blueness overspreading the sky.
>
>
>
> योगिनस्तत्र तिष्ठन्ति संवेदनमसंविद: ।
>
> yoginas_tatra tiSThanti saMvedanam_a-saMvida: |
>
> तन्मयत्वादनाद्यन्तम् तदप्यन्तर्विलीयते ॥८५॥
>
> tan.mayatvAd_an-Adyantam tad_apy_antar.vilIyate ||85||
>

> yogina: tatra tiSThanti* x the yogIs rest there *
>
> saMvedanam a-saMvida:* x *
>
> tan.mayatvAt an-Adyantam* x *
>
> tat api antar.vilIyate *xx *

>
> ~vlm.85. The unconscious Yogi remains with the consciousness of his unity
> with that Spirit; which has no beginning nor end; and in which he finds
> himself to be utterly absorbed and lost.
>
>
>
> गच्छंस्तिष्ठन्स्पृशञ्जिघ्रन्नपि तेन स उच्यते ।
>
> gacchaMs_tiSThan_spRzaJ_jighran.n_api tena sa_ ucyate |
>
> अजडो गलितआनन्दस्त्यक्तसंवेदन: सुखी ॥८६॥
>
> ajaDo_ galita-Anandas_tyakta-saMvedana: sukhI ||86||
>

> gacchan_tiSThan* x going, staying, *
>
> spRzan_jighran api* x touching, smelling, *
>
> tena sa: ucyate* x by That it is known as *
>
> ajaDa: galita-Ananda:* x *
>
> tyakta-saMvedana:* x *
>
> sukhI *xx *

>
> ~vlm.86. Whether moving or sitting, or feeling or smelling, he seems to
> abide always, and do everything in the Holy spirit; and with his
> self-consciousness and unconsciousness of aught besides, he is dissolved in
> his internal delight.
>
> ~m.85-91 . Yogis abide in that state free of all sentience. They are
> absorbed in themselves in their Self. He will be happy whatever he is
> doing, walking, eating, sleeping etc...
>
> Ø
>
> एताम् दृष्टिम्_अवष्तभ्य कष्टया यत्न-चेष्टया ।
>
> तर दु:ख-अम्बुधे: पारमपार-गुण-सागर ॥८७॥
>
> एताम् दृष्टिम्_अवष्तभ्य कष्टया यत्न-चेष्टया ।
>
> तर दु:ख-अम्बुधे: पारमपार-गुण-सागर ॥८७॥
>
> etAm dRSTim_avaStabhya kaSTayA yatna-ceSTayA |
>
> tara du:kha-ambudhe: pAramapAra-guNa-sAgara ||87||
>
> .
>
> etAm dRSTim avaStabhya
>

> *having impeded this view *
>
> kaSTayA yatna.ceSTayA
>
> *with curst work.efforts *
>
> tara_ du:kha-ambudhe:
>
> *cross Misery Ocean, *
>
> pAramapAra-guNa-sAgara
>
> *successive*-*Quality*-Sea*! *

>
> ~vlm.87. Shut out these worldly sights from your mind, with your utmost
> endeavours and painstaking; and go across this world of woes, resembling a
> perilous ocean, on the firm bark of your virtues.
>
> ~m.85-91 ... O Rama, this sentient knowledge creates itself, deludes one
> repeatedly and vanishes by itself when the real is recognized and attained.
> It thus liberates itself. Whatever this sentient knowledge wills, it
> happens so. If it does not get liberated in stages (attaining the bhumikas)
> it will never reach the Truth.
>
> Ø
>
> यथा बीजाद् बृहद्.वृक्षो व्योम व्याप्नोति कालतः ।
>
> yathA bIjAt_ bRhat-vRkSa:_ vyoma vyApnoti kAlata: |
>
> तथैव.इदं स्वसंकल्पात् संवेद्यम् असद्.उत्थितम् ॥88||
>
> tathA_ eva_ idam sva.saMkalpAt saMvedyam asat_utthitam ||88||
>
> .
>

> *as from a seed a great tree spreads *
>
> *the spacious sky spreads.out in time *
>
> *so too is *
>
> *This *
>
> *your own self.conception *
>
> *: *
>
> *a saMvedya.Apprehension sprung from unReality*
>
> *. *

> yadA saMkalpya saMkalpya sam.visvam vindate vapu:* x *
>
> tadAsya janma.jAlasya sA_eva gacchati bIjatAm *xx *

>
> ~vlm.89. When the conscious soul entertains the idea of some figure in

> itself, by its imagination, reminiscence or hope; the sam*e* becomes the

> seed of its reproduction, or its being born in the very form which the soul
> has in its view.
>
> ~m.85-91 .... Sentient knowledge takes firm shape and root when one keeps
> on continuously willing and ideating. Then that knowledge becomes the seed
> of all cycles of birth and death. O Rama, this sentient knowledge creates
> itself, deludes one repeatedly and vanishes by itself when the real is
> recognized and attained. It thus liberates itself. Whatever this sentient
> knowledge wills, it happens so. If it does not get liberated in stages
> (attaining the bhumikas) it will never reach the Truth.
>

> ~vwv.551/89 When consciousness obtains (or e*x*periences) its own body

> (or form) imagining it intensely, then, that (consciousness) alone becomes
> the seed of this illusion of births.
>
> Ø
>
> जनयित्वा_आत्मना_आत्मानम् मोहयित्वा पुन: पुन: ।
>
> स्वयम् मोक्षम् नयत्य्_अन्त: saMviत्_स्वम् विद्धि राघव ॥९०॥
>
> जनयित्वा_आत्मना_आत्मानम् मोहयित्वा पुन: पुन: ।
>
> स्वयम् मोक्षम् नयत्य्_अन्त: saMviत्_स्वम् विद्धि राघव ॥९०॥
>
> janayitvA_AtmanA_AtmAnam mohayitvA puna: puna: |
>
> svayam mokSam nayaty_anta: saMvit_svam viddhi rAghava ||90||
>
> .
>
> janayitvA_AtmanA_AtmAnam
>

> *x*
>
> mohayitvA puna: puna:
>
> *x*
>
> svayam mokSam nayaty_anta:
>
> *x*
>
> saMvit_svam viddhi rAghava
>
> *x*
>
> *. *

>
> ~vlm.90. So the soul brings forth itself, and falls into its deception by
> its own choice; and thus loses the consciousness of its freedom, by the
> subjection to the bondage of life.
>
> ~m.85-91 .... Sentient knowledge takes firm shape and root when one keeps
> on continuously willing and ideating. Then that knowledge becomes the seed
> of all cycles of birth and death. O Rama, this sentient knowledge creates
> itself, deludes one repeatedly and vanishes by itself when the real is
> recognized and attained. It thus liberates itself. Whatever this sentient
> knowledge wills, it happens so. If it does not get liberated in stages
> (attaining the bhumikas) it will never reach the Truth.
>
>
>
> यदेव भावयत्य्_एषा तदेव भवति क्षणात् । न भवद्_भूमिकामुक्ता सम्.आयाति चिराद्
> _वपु: ॥९१॥
>
> yadeva bhAvayaty_eSA tadeva bhavati kSaNAt | na bhavad_bhUmikAmuktA
> samAyAti cirAd_vapu: ||91||
>

> yadeva bhAvayati eSA* x whatever this **-f.-** makes to become *
>
> tadeva bhavati kSaNAt* x thatever it becomes at.once *
>
> na bhavad_bhUmikAmuktA* x *
>
> samAyAti cirAd_vapu: *xx *
>
> ~vlm.91. Whatever form it dotes upon with fondness, the sam*e* form it

> assumes to itself; and cannot get rid of it, as long it cherishes its

> affection for the sam*e*; nor return to its original purity, until it is

> freed from its impure passions.
>
> ~m.85-91 .... Sentient knowledge takes firm shape and root when one keeps
> on continuously willing and ideating. Then that knowledge becomes the seed
> of all cycles of birth and death. O Rama, this sentient knowledge creates
> itself, deludes one repeatedly and vanishes by itself when the real is
> recognized and attained. It thus liberates itself. Whatever this sentient
> knowledge wills, it happens so. If it does not get liberated in stages
> (attaining the bhumikas) it will never reach the Truth.
>
>
>
> देवो न_असौ सुरो रक्षो यक्ष: किम् किन्नरो जन: ।
>
> devo na_asau suro rakSo yakSa: kim kinnaro jana: |
>
> आत्मा_एव_आद्य-विलासिन्या जगन्नाट्यम् प्र.नृत्यति ॥९२॥
>
> AtmA_eva_Adya-vilAsinyA jagannATyam pra.nRtyati ||92||
>

> deva: na asau* x a deva.God is not this, *
>
> *a sura.Brightling*, *rakSha.Ogre,* *yakSha.Warder*,
>
> *what of a kinnara.Whatnot or a Human? *
>
> AtmA_eva_Adya-vilAsinyA* x *
>
> jagan-nATyam pra.nRtyati *xx *

>
> ~m.92-97. These people, the gods, the 'senas', the 'yaksas', the
> 'kinnaras' all are really not existing. Only the Self is playing the drama
> of this world.
>
> ~vlm.92. The soul is no god or demigod, nor either a Yaksha nor Raksha,
> nor even a Nara man or Kinnara manikin; it is by reason of its original
> delusion--máyá,--that it plays the part of a player on the stage of the
> world.
>
> Ø
>
> बद्ध्वात्मानम् रुदित्वा च कोशकारकृमिर्यथा ।
>
> चिरात्केवलतामेति स्वयम् संवित्स्वभावत: ॥९३॥
>
> baddhvA_AtmAnam ruditvA ca kozakAra-kRmir_yathA |
>
> cirAt_kevalatAm_eti svayam saMvit-svabhAvata: ||93||
>
> baddhvA_AtmAnam ruditvA ca kozakAra-kRmir_yathA |
>
> cirAt_kevalatAm_eti svayam saMvit-svabhAvata: ||93||
>
> .
>

> baddhvA AtmAnam* x having bound self *
>
> ruditvA ca* x & lamented *
>
> kozakAra-kRmir yathA* x like a worm in a cocoon + *
>
> cirat – *after long *
>
> kevalatAm eti svayam* x *
>
> saMvit-svabhAvata: *- thru the nature of his Awareness. *

> *of the world's net of oceans *
>
> saMvit-jalam alam gatA
>
> *having gone to Awareness-water enuf *
>
> eSA_eva ÂpUrva-dik-cakram
>
> *x *
>
> sphurati adry.AditAm gatA
>
> *x*
>
> *. *

>
> ~vlm.94. Our consciousness is as the water in the great deep of the
> universe, encompassing all the four quarters of the world, and the huge
> mountains within it. (As the sea hides the rocks under it).
>
> ~m.92-97. This sensuous knowledge (the saMvit) is binding itself and
> grieving. By itself it will get liberated. It is pervading as water in the
> ocean of world. Midregion, earth, air, sky, mountains, rivers, quarters etc
> are merely waves in the ocean of sentient knowledge. This entire world is
> only sentient knowledge. There is no other design. This sentient knowledge
> will move towards truth through integral perception and consequent
> knowledge. When this sentient knowledge settles down firmly in Self, then
> it will abide in truth without being touched by anything.
>
>
>
> द्य्औ: क्षमा वायुराकाशम् पर्वता: सरितो दिश: ।
>
> dyau: kSamA vAyur_AkAzam parvatA: sarito diza: |
>
> इत्यस्या वीचय: प्रोक्ता: संवित्सलिलसंतते: ॥९५॥
>
> ity_asyA_ vIcaya: proktA: saMvit-salila-saMtate: ||95||
>

> dyau: kSamA* x the day, the patient Earth, *
>
> vAyur_AkAzam* x the wind, the spacious sky; *
>
> parvatA: sarito* x **mountain**s, rivers, *
>
> diza:* x the directions, + *
>
> iti asyA: vIcaya: proktA:* x so of this the waves are called *
>
> saMvit-salila-saMtate: *- of Awareness-water-proceeding. *

>
> ~vlm.95. The universal ocean of consciousness, teems with the heaven and
> earth, the air and the sky, the hills and mountains and the seas and
> rivers, and all things encompassed by the sides of the compass; as its
> surges, waves and billows and eddies.
>
> ~m.92-97... It is pervading as water in the ocean of world. Midregion,
> earth, air, sky, mountains, rivers, quarters etc are merely waves in the
> ocean of sentient knowledge. ...
>
>
>
> saMviन्-मात्रम् जगत्_सर्वम् द्वितीया न_अस्ति कल्पना ।
>
> saMvin-mAtram jagat_sarvam dvitIyA na_asti kalpanA |
>
> इत्य्_एव सम्यग्.ज्ञानेन saMviद्_गच्छति न_अन्यताम् ॥९६॥
>
> ity_eva saMyag.jJAnena saMvid_gacchati na_anyatAm ||96||
>

> saMvin-mAtram jagat_sarvam* x *
>
> dvitIyA na_asti kalpanA* x *
>
> ity_eva saMyag.jJAnena* x *
>
> saMvid_gacchati na_anyatAm *xx *

>
> ~vlm.96. It is our consciousness that comprises the world, which is no
> other beside itself; because the all comprehensive consciousness
> comprehends all things in itself: (in its conscious ideas of them).
>
> ~m.92-97. .. This entire world is only sentient knowledge. There is no
> other design. This sentient knowledge will move towards truth through
> integral perception and consequent knowledge. When this sentient knowledge
> settles down firmly in Self, then it will abide in truth without being
> touched by anything.
>
> ~VA the whole universe is only cit, and nothing else. Only to this
> and not other understanding, cit comes by absolute wisdom
> (self-knowledge),
>
> AS: This whole universe is cit only and there is nothing else. By such a
> proper understanding, the knower (saMvid) becomes united with cit.
> The same word saMvid is used in two meanings.
>
> यदा न विन्दते किंचित्स्पन्दते न न वेपते । स्वात्मन्येव स्थितिं याति
> संविन्नो लिप्यते तदा ॥५।९१।९७॥
>
> yadA na vindate kiMcit_spandate na na vepate | svAtmany_eva sthitim yAti
> saMvin_no lipyate tadA ||97||
>

> yadA na vindate kiMcit* x *
>
> spandate na x
>
> na vepate* x *
>
> svAtmany_eva sthitim yAti* x *
>
> saMvin_no lipyate tadA *xx *

>
> ~vlm.97. When our consciousness has its slight pulsation and not its quick
> vibration, it is then said to rest in itself; and is not moved by the
> action of outward objects upon it.
>
> ~m.92-97. This sensuous knowledge (the saMvit) is binding itself and
> grieving. By itself it will get liberated. It is pervading as water in the
> ocean of world. Midregion, earth, air, sky, mountains, rivers, quarters etc
> are merely waves in the ocean of sentient knowledge. This entire world is
> only sentient knowledge. There is no other design. This sentient knowledge
> will move towards truth through integral perception and consequent
> knowledge. When this sentient knowledge settles down firmly in Self, then
> it will abide in truth without being touched by anything.
>
> #vindate
>
> #spandate
>
> #vepate
>
> #lipyate
>
> \
>
> अथ अस्याः संविदो राम सन्-मात्रं बीजम् उच्यते ।
>
> संविन्-मात्राद्_उदेत्य्_एषा प्राकाश्यम्_इव तेजसः ॥५।९१।९८॥
>
> atha asyA: saMvida:_ rAma san-mAtram bIjam ucyate |
>
> saMvin-mAtrAd_udety_eSA prAkAzyam_iva tejasa: ||98||
>
> .
>

> atha – *and then *
>
> asyA: saMvida:* x i this Awareness, *
>
> *rAma, *
>
> san-mAtram* x measured being *
>
> bIjam ucyate* x is said.to.be <http://said.to.be> the seed *
>
> saMvin-mAtrAt* x from measured Awareness *
>
> udeti eSA* x arises this *
>
> prAkAzyam_iva tejasa:* - like brightness in the heat. *

>
> ~vwv.552/98 RAma! Mere Being is declared as the seed of this
> consciousness. This (worldly existence) rises from mere consciousness as
> rays (arise) from light. ~vlm. ... as the solar heat produces the light,
> and as the fire emits its sparks. ~m. ... like light from Sun.....
>
>
>
> द्वे रूपे तत्र सत्ताया एकं नानाकृति स्थितम् ।
>
> द्वितीयम् एक-रूपं तु विभागोऽयं तयोः शृणु ॥५।९१।९९॥
>
> dve rUpe tatra sattAyA ekam nAnAkRti sthitam | dvitIyam eka.rUpam tu
> vibhAgo_'yam tayo: zRNu ||99||
>
> dve rUpe tatra sattAyA
>
> ekam nAnAkRti sthitam
>
> x
>
> dvitIyam eka-rUpam tu vibhAga:_ayam tayo: zRNu
>
> x
>
> dve rUpe in two forms; tatra; sattA Sat-ness, Suchness; sattAyA: ||var.
> sattAyAM||; ekaM; nAnAkRti nAnA- various, -AkRt Former, Embodier; AkRti formation,
> embodiment; sthitam state; dvitIyam second; eka- rUpam uni-Form; tu;
> vibhAga: portion; ayaM; tayo: of these two; zRNu;
>

> ~vlm.99. This Inbeing in us e*x*hibits itself in two forms within

> ourselves; the one is our self-consciousness, and the other is our
> consciousness of many things lying without us: the former is uniform and
> the latter is of mutable form.
>

> ~m.98-104. ... There are two forms for this E*x*istence : one has many

> forms and the other is one and only form. Listen to those aspects. Pot,

> fabric, I and you what is said like this is the many-form e*x*istence.
> Without all these divisions, that which is common to all e*x*istences/ or
> the totality is the other one-form e*x*istence. The latter is the Pure E
> *x*istence of the supreme Absolute. Because of the multiplicity of

> forms/manifold appearance, they can not be perceived at a single time. And

> so they are not real. The one form e*x*istence is pure and never comes to

> any decline or destruction. It can never be forgotten.
>

> *There are two forms of Sat. The first *
>
> *assumes various forms. Second, there is one for*m *only. Listen *
>
> *while I explain their difference. *

>
>
>
> घटता पटता चîव त्वत्ता मत्तेति कथ्यते ।
>
> सत्तारूप-विभागेन यत् तन् नानाकृति स्थितम् ॥५।९१।१००॥
>

> *ghaTatA paTatA cA_eva tvattA mattA_iti kathyate | sattArUpa-vibhAgena
> yat_tan_nAnAkRti sthita*m *||100|| *

>
> ghaTatA paTatA caîva tvattA matteti kathyate
>
> x
>
> sattArUpa-vibhAgena yat tan nAnAkRti sthitam
>
> x
>
> ghaTa pot; ghaTatA “pot”-ness; ca; eva; paTa paTatA canvas; tvattA tvat-tA “you”-ness;
> mattA mat-tA “me”-ness; iti; kathyate is said; yat what ||is||; nAnAkRti
> nAnA-AkRti variously formed; sthitam established, situate; tat;
> sattArUpa- sattA-rUpa form of Suchness, manifest Sat; vibhAgena separately,
> in portions;
>

> ~vlm.100. This two fold division of the one and sam*e* soul, is as the

> difference of ghata and pata or of the pot and painting, and like that of I

> and thou, which are essentially the sam*e* thing, and have no difference
> in their in-being.
>
> ~m.98-104. ... There are two forms for this E*x*istence : one has many

> forms and the other is one and only form. Listen to those aspects. Pot,

> forms/manifold appearance, they can not be perceived at a single time. And

> so they are not real. The one form e*x*istence is pure and never comes to

> any decline or destruction. It can never be forgotten.
>
> A potter's pot, painter's canvas,
>
> my “you”-ness and your “me”-ness, so they say, all that is various,
>
> manifold, is a part of Sat. -100
>
>
>
> विभागं तु परित्यज्य सत्तैकात्मतया ततम् ।
>
> vibhAgam tu pari.tyajya sattA_eka-AtmatayA tatam |
>
> सामान्येवैव सत्ताया रूपमेकमुदाहृतम् ॥५।९१।१०१॥
>
> samAnyA_iva_eva sattAyA rUpam_ekam_udAhRtam ||101||
>

> vibhAgam tu parityajya* x *
>
> sattA-eka-AtmatayA tatam* x *
>
> samAnyA_ivA_eva sattAyA* x *
>
> rUpam_ekam_udAhRtam *xx *

>
> ~vlm.101. Now do away with this difference, and know the true entity to be
> a pure unity, which is the positive reality remaining in common with all
> objects.
>
> ~?? Without all these divisions, that which is common to all existences/
> or the totality is the other one-form existence. The latter is the Pure
> Existence of the supreme Absolute. Because of the multiplicity of
> forms/manifold appearance, they can not be perceived at a single time. And
> so they are not real. The one form existence is pure and never comes to any
> decline or destruction. It can never be forgotten.
>
> ~m.98-104. ... There are two forms for this Existence : one has many forms
> and the other is one and only form. Listen to those aspects. Pot, fabric, I
> and you what is said like this is the many-form existence. Without all
> these divisions, that which is common to all existences/ or the totality is
> the other one-form existence. The latter is the Pure Existence of the
> supreme Absolute. Because of the multiplicity of forms/manifold appearance,
> they can not be perceived at a single time. And so they are not real. The
> one form existence is pure and never comes to any decline or destruction.
> It can never be forgotten.
>
>
>
> विशेषं संपरित्यज्य सन्मात्रं यदलेपकम् ।
>
> vizeSam samparityajya sanmAtram yad_alepakam |
>
> एकरूपं महारूपं सत्तायास्तत्पदं विदुः ॥५।९१।१०२॥
>
> ekarUpam mahArUpam sattAyAs_tat.padam vidu: ||102||
>

> vizeSam samparityajya* x *
>
> sanmAtram yad_alepakam* x *
>
> ekarUpam mahArUpam* x one form, the Great Form, *
>
> sattAyA: tat-padam vidu: *- is known as That state of reality . *

>
> ~vlm.102. Forsake the particulars only, and seek the universal one which
> is the same and in common with all existence. Know this Unity as the
> totality of beings, and the only adorable One.
>
> ~m.98-104. ... There are two forms for this Existence : one has many forms
> and the other is one and only form. Listen to those aspects. Pot, fabric, I
> and you what is said like this is the many-form existence. Without all
> these divisions, that which is common to all existences/ or the totality is
> the other one-form existence. The latter is the Pure Existence of the
> supreme Absolute. Because of the multiplicity of forms/manifold appearance,
> they can not be perceived at a single time. And so they are not real. The
> one form existence is pure and never comes to any decline or destruction.
> It can never be forgotten.
>
> ~vwv.553 They consider that as the principle of Reality (or Existence)
> which is mere Being, stainless, and endowed with an unchanging and sublime
> nature, having given up distinction (or preculiarity).
>
>
>
> रूपं नानाकृतित्वेन सत्ताया न कदाचन । असंवेद्यं संभवति तस्मादेतदवस्तुकम्
> ॥५।९१।१०३॥
>
> rUpam nAnAkRtitvena sattAyA na kadAcana | asaMvedyam sambhavati
> tasmAd_etad_avastukam ||103||
>

> rUpam nAnAkRtitvena* x for with its various formations *
>
> sattAyA: na kadAcana* x is not anywhen in reality *
>
> a-saMvedyam sambhavati* x becoming non-cognizable *
>
> tasmAt etad a-vastukam *– from that this insubstantiality. *

>
> ~vlm.103. The variety of external forms, does not indicate any variation
> in the internal substance; change of outward form, makes a thing unknowable
> to us as to its former state; but outward and formal differences, make no
> difference in the real essence.
>
> ~m.98-104. ... There are two forms for this Existence : one has many forms
> and the other is one and only form. Listen to those aspects. Pot, fabric, I
> and you what is said like this is the many-form existence. Without all
> these divisions, that which is common to all existences/ or the totality is
> the other one-form existence. The latter is the Pure Existence of the
> supreme Absolute. Because of the multiplicity of forms/manifold appearance,
> they can not be perceived at a single time. And so they are not real. The
> one form existence is pure and never comes to any decline or destruction.
> It can never be forgotten.
>
>
>
> एक.रूपम् तु यत्_रूपम् सत्ताया: विमल-आत्मकम् । न कदा.चन तत्_याति नाशम् न
> _अपि च विस्मृतिम् ॥१०४॥
>
> eka.rUpam tu yad.rUpam sattAyA: vimala-Atmakam | na kadA.cana tad_yAti
> nAzam na_api ca vismRtim ||104
>
> ||
>

> *but the Form which is One.Form*
>
> *is*
>
> *untainted with realities*
>
> *.*
>
> *not anywhen*
>
> *does*
>
> *That*
>
> *come to lapse*
>
> *nor is it forgotten*
>
> *. *

>
> ~vlm.104. Whatever preserves its uniform and invariable appearance at all
> times, know that to be the true and everlasting inner essence of the thing:

> (and not its changeful e*x*ternal appearance).
>
> ~m. And so they are not real. The one form e*x*istence is pure and never

> comes to any decline or destruction. It can never be forgotten.
>
>
>
> कालसत्ता कलासत्ता वस्तुसत्तेयमित्यपि ।
>
> kAla-sattA kalAsattA vastu-sattA_iyam_ity_api |
>
> विभागकलनां त्यक्त्वा तन्मात्रैकपरो भव ॥५।९१।१०५॥
>
> vibhAga-kalanAm tyaktvA tanmAtra-eka.paro bhava ||105||
>
> .
>
> kAla-sattA kalÂsattA
>

> *x*
>
> vastu-sattA_iyam_ity_api
>
> *x*
>
> vibhAga-kalanAm tyaktvA
>
>
>
> *x*
>
> tanmAtra-eka.paro bhava
>
> *x*
>
> *. *

> *x*
>
> pronmukta-kalanA satI
>
> *x*
>
> yadi api uttama-sadrUpA
>
> *x*

>
> tathA api eSA na vAstavI
>

> *x*
>
> *. *

> *x*
>
> vibhinna-pada-dAyinI
>
> *x*
>
> nAnAtA-kAraNam dRSTA
>
> *x*
>
> tat katham pAvanam bhavet
>
> *x*
>
> *. *

>
> ~vlm.107. That which admits of divisibility, and presents its various
> divisions; and what is seen to diverge to many, cannot be the uniform cause
> of all; (hence time being ever changeful and fleeting, cannot be the
> unchanging cause of all).
>
> ~m.105-111 11. O Rama, Discard all divisions in existence like time and
> object and be directed to the single one-form existence. Existence of time
> can exist by itself without any device or masking. Even so because of
> division it is unreal. Something that is divisive can never be sacred. O
> Rama, consider all forms as one whole Existence and abide in that perfect
> beatitude of the Supreme. O man of knowledge, the climax of all this
> totality of existence is the seed of this world. And it is the impetus for
> movement in the world. In the ultimate, this totality of Existence is free
> of all designs and ideations. In that beginningless and endless state of
> Infinity, this seed is not perceived. When one reaches the abode of
> Existence, there 'nirvikaram', deformation-free existence abides. When once
> this state is achieved, there is no return to the condition of sorrow.
>
> ~VA the notion of division leads to the state of duality. How can
> the cause of the visible diversity be pure? (it cannot)
>
> ~AS: I agree, except for the word pAvana. • I would suggest: Since it is
> seen as a cause of variation in the world (thus, taking one to false
> duality) how can it be good/holy?
>

> *पू* #pU -> #pava -> #*pavana*: - "The Purifier", the air •-• #
> *pavancalana* - the vibration of prAna, #pavana-calana-rodhAd /
> Atma-niSTho bhava tvam - ramaNa. #*pAvana‑* *pAvanI - purifying • in

> prANAyama "Windy" • in bhakti-yoga "Holy". • living on wind, [Windy], a

> name of *vyAsa •• **pAvanam -* the act or a means of cleansing or

> purifying • penance, atonement • #pAvana. adj. doing honour to a social

> circle -> #pAvana*tvam* - the property of cleansing or purifying •-• -> #
> *paGkti*pAvana - paGkti-pAvana - purifying society, respectable (opp. to

> #dUSa).
>
> Ø
>
> सत्ता.सामान्यम्_एव_एकम् भावयत्_सकलम् वपुः ।
>
> परिपूर्ण-परानन्दी तिष्ठ_आभरित-दिग्.भरः ॥५।९१।१०८॥
>
> सत्ता.सामान्यम्_एव_एकम् भावयत्_सकलम् वपुः ।
>
> परिपूर्ण-परानन्दी तिष्ठ_आभरित-दिग्.भरः ॥५।९१।१०८॥
>
> sattAsAmAnyam_eva_ekam bhAvayat_sakalam vapu: |
>
> paripUrNa-parAnandI tiSThAbharita-digbhara: ||108||
>
> .
>
> sattA.samAnyam_eva
>

> *x *
>
> ekam bhAvayat sakalam vapu:
>
> *the one causing a vapu:body-portion to become *
>
> paripUrNa-parAnandI
>
> *x*
>
> tiSTha Abharita-dig.bhara:
>
> *x*
>
> *. *

> *x*
>
> koTi: kovida-Izvara
>
> *x*
>
> sA_eva_asya bIjatAm yAtA
>
> *x*
>
> tata: eva pravartate
>
> *x*
>
> *. *

>
> ~vwv.554/109. Wisest One! That which is the extremity of mere general
> Existence, has alone become the seed of this worldly existence and it
> arises only from That.
>
> ~vlm.109. He who is the ultimate pause or end of all existence in common,
> know, O wise Ráma! that Being to be the source and seed of the whole
> universe, which has sprung from Him.
>
> ~m.105-111 11. O Rama, Discard all divisions in existence like time and
> object and be directed to the single one-form existence. Existence of time
> can exist by itself without any device or masking. Even so because of
> division it is unreal. Something that is divisive can never be sacred. O
> Rama, consider all forms as one whole Existence and abide in that perfect
> beatitude of the Supreme. O man of knowledge, the climax of all this
> totality of existence is the seed of this world. And it is the impetus for
> movement in the world. In the ultimate, this totality of Existence is free
> of all designs and ideations. In that beginningless and endless state of
> Infinity, this seed is not perceived. When one reaches the abode of
> Existence, there 'nirvikaram', deformation-free existence abides. When once
> this state is achieved, there is no return to the condition of sorrow.
>
> Ø
>
> सत्तासामान्य-पर्यन्ते यत् तत् कलनया.उज्झितम् ।
>
> sattAsAmAnya-paryante yat_tat_kalanayA_ujjhitam |
>
> पदम् आद्यम् अनाद्यन्तम् तस्य बीजम् न विद्यते ॥११०॥
>
> padam_Adyam_anAdyantam tasya bIjam na vidyate ||110||
>
> .
>

> sattAsAmAnya-paryante yat* x *
>
> tat_kalanayA_ujjhitam* x *
>
> padam_Adyam_anAdyantam* x *
>
> tasya bIjam na vidyate *xx *

>
> ~vwv.555 That which is at the extremity of general Existence is the primal
> abode (or principle), without beginning or end and abandoned by
> comprehension. There is no cause for That.
>
> ~vlm.110. He who is the utmost limit of all things in common, and is
> beyond description and imagination; He is the first and beginning of all,
> without any beginning of his own, and having no source or seed of himself.
>
> ~m.105-111 11. O Rama, Discard all divisions in existence like time and
> object and be directed to the single one-form existence. Existence of time
> can exist by itself without any device or masking. Even so because of
> division it is unreal. Something that is divisive can never be sacred. O
> Rama, consider all forms as one whole Existence and abide in that perfect
> beatitude of the Supreme. O man of knowledge, the climax of all this
> totality of existence is the seed of this world. And it is the impetus for
> movement in the world. In the ultimate, this totality of Existence is free
> of all designs and ideations. In that beginningless and endless state of
> Infinity, this seed is not perceived. When one reaches the abode of
> Existence, there 'nirvikaram', deformation-free existence abides. When once
> this state is achieved, there is no return to the condition of sorrow.
>
>
>
> सत्ता लयं याति यत्र निर्विकारं च तिष्ठति ।
>
> sattA layam yAti yatra nirvikAram ca tiSThati |
>
> भूयो नावर्तते दुःखे तत्र लब्धपदः पुमान् ॥५।९१।१११॥
>
> bhUyo na_Avartate du:khe tatra labdhapada: pumAn ||111||
>

> sattA layam yAti yatra* x *
>
> nirvikAram ca tiSThati* x *
>
> bhUyo na_Avartate du:khe tatra labdhapada: pumAn *xx *

>
> ~vlm.111. He in whom all finite existences are dissolved, and who remains
> without any change in himself; knowing Him in one's self, no man is
> subjected to trouble, but enjoys his full bliss in Him.
>
> ~m.105-111 11. O Rama, Discard all divisions in existence like time and
> object and be directed to the single one-form existence. Existence of time
> can exist by itself without any device or masking. Even so because of
> division it is unreal. Something that is divisive can never be sacred. O
> Rama, consider all forms as one whole Existence and abide in that perfect
> beatitude of the Supreme. O man of knowledge, the climax of all this
> totality of existence is the seed of this world. And it is the impetus for
> movement in the world. In the ultimate, this totality of Existence is free
> of all designs and ideations. In that beginningless and endless state of
> Infinity, this seed is not perceived. When one reaches the abode of
> Existence, there 'nirvikaram', deformation-free existence abides. When once
> this state is achieved, there is no return to the condition of sorrow.
>
> 0/
>
> तद्धेतुः सर्वहेतूनां तस्य हेतुर्न विद्यते ।
>
> संसारः सर्वसाराणां तस्मात्सारं न विद्यते ॥५।९१।११२॥
>
> tad_d.hetu: sarva.hetUnAm tasya hetur_na vidyate |
>
> saMsAra: sarva.sArANAm tasmAt_sAram na vidyate ||112||
>
> tad_d.hetu: sarva.hetUnAm tasya hetur_na vidyate |
>
> saMsAra: sarva.sArANAm tasmAt_sAram na vidyate ||112||
>
> .
>
> tat hetu:
>

> *That is the cause *
>
> sarva.hetUnAm
>
> *of all causes *
>
> tasya hetur_na vidyate
>
> *of That a cause is not known.to.be <http://known.to.be> *
>
> the *samsAra.Convolution*
>
> sarva.sArANAm
>
> *of all involvements *
>
> tasmAt_sAram na vidyate
>
> *of That no involvement is known.to.be <http://known.to.be>*
>
> *. *

>
> ~vlm.112. He is the cause of all, without any cause of his own; He is the
> optimum or best of all, without having anything better than himself.
>
> ~m.112-116 . That state is the cause of all causes. There is no cause for
> that state. It is the essence of all essences. There is no other essence.
> In such mirror of consciousness all things/objects are reflected like trees
> on the bank of a lake which are reflected in the waters of the lake. All
> states of existence are in this state. In that state all things are sweet
> and delightful. Those that are not pleasant become pleasant with its
> association. And so that consciousness ether is the most delightful of all
> delightful things. From That alone all universes emerge, abide in That and
> increase in That, They are touched by it and dissolve in it.
>
> \
>
> तस्मिं*श्चिद्दर्पणे स्फारे समस्ता वस्तुदृष्टयः ।
>
> tasmin_cid-darpaNe sphAre sam.astA vastu-dRSTaya: |
>
> इमास्ताः प्रतिबिम्बन्ति सरसीव तटद्रुमाः ॥५।९१।११३॥
>
> imA:_ tA: prati.bimbanti sarasi_ iva taTa-drumA: ||113||
>
> .
>

> *in that vast Consciousness-mirror are all substantial views*
>
> *: *
>
> *what U see here projects *
>
> *like a mountain.slope reflecting in a lake*
>
> *. *

>
> ~vlm.113. All things are seen in the mirror of his intellect, as the
> shadow of the trees on the border of a river, is reflected in the limpid
> stream below.
>
> ~m. In such mirror of consciousness all things/objects are reflected like
> trees on the bank of a lake which are reflected in the waters of the lake.
>
> Ø
>
> सर्वे भावा इमे तत्र स्वदन्ते साधुवारिधेः ।
>
> षड्रसा इव जिह्वायाः प्रकटत्वं प्रयान्ति च ॥५।९१।११४॥
>
> sarve bhAvA_ ime tatra svadante sAdhu-vAridhe: |
>
> SaDrasA iva jihvAyA: prakaTatvam prayAnti ca ||114||
>
> sarve bhAvA_ ime tatra svadante sAdhu-vAridhe: |
>
> SaDrasA iva jihvAyA: prakaTatvam prayAnti ca ||114||
>
> .
>
> sarve bhAvA: ime
>

> *all these states *[##bhU -> #bhAva / ##sthA -> #sthiti]
>
> tatra svadante
>
> *there are to the taste *
>
> sAdhu-vAridhe:
>
> *of sAdhu-oceans *
>
> SaD.rasA: iva jihvAyA:
>
> *like the 6 Flavors to their tongues *
>
> prakaTatvam prayAnti ca
>
> *& they proceed to be evident*
>
> *. *

>
> ~vlm.114. All beings relish their delight in him, as in a reservoir of
> sweet water; and anything delicious which the tongue doth taste, is
> supplied from that pure fountain.
>
> Ø
>
> तस्मादच्छतरस्यापि चिदाकाशस्य वै पदम् ।
>
> सर्वेषां स्वादुजातीनामलमास्वादनं च तत् ॥५।९१।११५॥
>
> tasmAd_acchatarasya_api cidAkAzasya vai padam |
>
> sarveSam svAdu-jAtInAm_alam_AsvAdanam ca tat ||115||
>
> tasmAd_acchatarasya_api cidAkAzasya vai padam |
>
> sarveSam svAdu-jAtInAm_alam_AsvAdanam ca tat ||115||
>
> .
>
> tasmAd
>

> *from that **∴ *
>
> acchatarasya_api
>
> *see, the pada.state of an even clearer Conscious.Space, *
>
> sarveSam svAdu-jAtInAm alam* – *
>
> *of all sorts of sweetness *
>
> AsvAdanam ca tat *– *
>
> *and the tasting is that. *

>
> ~vlm.115. The intellectual sphere of the mind, which is clearer than the
> mundane sphere, has its existence from his essence; which abounds with the
> purest delight, than all dulceate things in the world can afford.
>
> ~m. All states of existence are in this state. In that state all things
> are sweet and delightful. Those that are not pleasant become pleasant with
> its association. And so that consciousness ether is the most delightful of
> all delightful things.
>
> Ø
>
> जायते वर्तते चैव वर्धते स्पृश्यतेऽथ वा ।
>
> तिष्ठन्ति च गलन्तीह तत्राङ्ग जगतां गुणाः ॥५।९१।११६॥
>
> jAyate vartate ca_eva vardhate spRzyate_atha vA |
>
> tiSThanti ca galanti_iha tatra_aGga jagatAm guNA: ||116||
>
> jAyate vartate ca_eva vardhate spRzyate_atha vA |
>
> tiSThanti ca galanti_iha tatra_aGga jagatAm guNA: ||116||
>
> .
>
> jAyate vartate ca_eva
>

> *being.born & existing too *
>
> vardhate
>
> *growing*
>
> spRzyate_atha vA* x *
>
> tiSThanti ca
>
> galanti_iha
>
> *there flow.forth here *
>
> tatra_aGga jagatAm guNA: *xx *

>
> ~vlm.116. All these creatures in the world, rise and live in him; they are
> nourished and supported by him, and they die and are dissolved in him.
>
> ~m. From That alone all universes emerge, abide in That and increase in
> That, They are touched by it and dissolve in it.
>
> ~AB. vartate asti spRzyate viparinAmena ||
>
>
>
> तत्तद् गुरु गरिष्ठानाम् तत्तल् लघु लघीयसाम् ।
>
> तत्तत् स्थूलं स्थविष्ठानाम् अणीयस् तद् अनीयसाम् ॥५।९१।११७॥
>

> *tattad guru gariSThAnA*m *tattal laghu laghIya*sam *| tattat sthUla*m
> *sthaviSThAnA*m *aNIyas tad anIya*sam *||117|| *

>
> tattad guru gariSThAnAm
>
> x
>
> tattal laghu laghIyasam
>
> x
>
> tattat sthUlam sthaviSThAnAm
>
> x
>
> aNIyas tad anIyasam
>
> x
>
> ~m.5.91.117-120 20. That (the supreme Self) is bigger than the biggest,
> lighter than the lightest, smaller than the smallest, grosser than the
> grossest, more atomic than the most atomic, more distant than the most
> distant, nearer than the nearest, lower than the lowest, greater than the
> greatest, more effulgent than the most effulgent, darker than the darkest,
> object of the objects, neither something (famous) nor something unknown. It

> does not e*x*ist even though pure e*x*istence. It is neither visible nor

> invisible. It is I and not I.
>
> ~m.5.91.117. He is the heaviest of the heavy and the lightest of all light
> bodies. He is the most ponderous of all bulky things, and the minutest of
> the most minute.
>

> ~sv.117 That pure e*x*istence is heaviness in all heavy things; that is

> lightness in all that is light. That is grossness and that alone is
> subtlety.
>
>
>
> दवीयसां दविष्ठं तदन्तिकानां तदन्तोकम् ।
>
> कनीयसां कनीयस्तत्तज्ज्येष्ठं ज्यायसामपि ॥५।९१।११८॥
>

> *davIya*sam *daviSTha*m *tadantikAnA*m *tadantoka*m *| kanIya*sam
> *kanIyastattajjyeSTha*m *jyAya*sam*.api ||118|| *

>
> davIyasam daviSTham tadantikAnAm tadantokam
>
> x
>

> kanIyasam kanIyastattajjyeSTham jyAyasam*.*api

>
> x
>
> ~vlm.118. He is the remotest of the most remote, and the nearest of
> whatever is most propinqueous to us; He is the eldest of the oldest and the
> youngest of the most young.
>
> ~m.5.91.117-120 20. That (the supreme Self) is bigger than the biggest,
> lighter than the lightest, smaller than the smallest, grosser than the
> grossest, more atomic than the most atomic, more distant than the most
> distant, nearer than the nearest, lower than the lowest, greater than the
> greatest, more effulgent than the most effulgent, darker than the darkest,
> object of the objects, neither something (famous) nor something unknown. It

> does not e*x*ist even though pure e*x*istence. It is neither visible nor

> invisible. It is I and not I.
>
>
>
> तेजसाम्_अपि तत्_तेजस्_तमसाम्_अपि तत्_तम: ।
>
> tejasam_api tat_tejas_tamasam_api tat_tama: |
>
> वस्तूनाम्_अपि तद्_वस्तु विशाम्_अप्य्_अङ्ग दिक्-परा ॥५।९१।११९॥
>
> vastUnAm_api tad_vastu vizAm_apy_aGga dik-parA ||119||
>

> tejasam api tat_tejas* x *
>
> tamasam api tat_tama:* x *
>
> vastUnAm api tad_vastu* x *
>
> vizAm api aGga dik-parA *xx *

>
> ~vlm.119. He is brighter far than the brightest, and obscurer than the
> darkest things; He is the substratum of all substances, and farthest from
> all the sides of the compass.
>
> ~m.5.91.117-120 20. That (the supreme Self) is bigger than the biggest,
> lighter than the lightest, smaller than the smallest, grosser than the
> grossest, more atomic than the most atomic, more distant than the most
> distant, nearer than the nearest, lower than the lowest, greater than the
> greatest, more effulgent than the most effulgent, darker than the darkest,
> object of the objects, neither something (famous) nor something unknown. It
> does not exist even though pure existence. It is neither visible nor
> invisible. It is I and not I.
>
>
>
> तन्न किंचिच्च किंचिच्च तत्तदस्तीव नास्ति च ।
>
> tan_na kiMcic_ca kiMcic_ca tat_tad_asti_iva na_asti ca |
>
> तत्तद्दृश्यम-दृश्यं च तत्तदस्मि न चास्मि च ॥१२०॥
>
> tat_tad_dRzyam_a-dRzyam ca tat_tad_asmi na ca_asmi ca ||120||
>

> tat na kiMcit ca kiMcit ca tat* x That is not anything & anything is That
> *
>
> tat asti iva na asti ca* x That is as.if & it is not *
>
> tat_tad dRzyam* x that that is perceptible *
>
> a-dRzyam ca* x and imperceptible *
>
> tat_tad_asmi na ca_asmi ca *– that that am I and am not too. *
>
> ~vwv.556 It is not something; It is also something. It perhaps e*x*ists;
> It does not also e*x*ist. It is to be seen; It is also not to be seen. It
> e*x*ists as "I am"; it also e*x*ists as "I am not".
>
> ~vlm.120. That being is some thing as nothing, and e*x*ists as if he were
> non-e*x*istent. He is manifest in all, yet invisible to view; and that is
> what I am, and yet as I am not the sam*e*.

>
> ~m.5.91.117-120 20. That (the supreme Self) is bigger than the biggest,
> lighter than the lightest, smaller than the smallest, grosser than the
> grossest, more atomic than the most atomic, more distant than the most
> distant, nearer than the nearest, lower than the lowest, greater than the
> greatest, more effulgent than the most effulgent, darker than the darkest,
> object of the objects, neither something (famous) nor something unknown. It

> does not e*x*ist even though pure e*x*istence. It is neither visible nor

> invisible. It is I and not I.
>
>
>
> राम सर्वप्रयत्नेन तस्मिन्परमपावने ।
>
> पदे स्थितिमुपायासि यथा कुरु तथानघ ॥५।९१।१२१॥
>
> rAma sarva.prayatnena tasmin_parama-pAvane | pade sthitim_upAyAsi yathA
> kuru tathA_anagha ||121||
>

> rAma sarva.prayatnena* x rAma, **with** every effort *
>
> tasmin parama-pAvane pade* x in that perfect pAvana.Airy state *
>
> sthitim_upAyAsi yathA kuru tathA_anagha *xx *

>
> ~vwv.121-122 22. O Rama, with all the effort (at your command) by whatever
> way, try to attain that most sacred perfect state. That state is absolutely
> pure, never aging. If one knows that nature of Self, he attains quietitude.

> If one knows that all pervading, e*x*pansive, vast form, he will be

> delivered of all fear of 'saMsara' and will abide eternally in that state.
>
> ~vwv.121. Ráma! Try your best to get your rest, in that supreme state of
> felicity; than which there is no higher state for man to desire.
>
>
>
> तद्_अमलम्_अजरम् तदात्म-तत्त्वम् तद्_अवगताव्_उपशान्तिम्_एति चेत: ।
>
> अवगत-वितत-एक-तत्-स्वरूपो भव-भय-मुक्त-पदो_असि तच्_चिराय ॥१२२॥
>
> tad_amalam_ajaram tadAtma-tattvam tad_avagatAv_upazAntim_eti ceta: |
>
> avagata-vitata-eka-tat-svarUpo bhava-bhaya-mukta-pado_asi tac_cirAya
> ||122||
>

> tad_amalam_ajaram tadAtma-tattvam* x *
>
> tad_avagatau* x *
>
> upazAntim_eti* x *
>
> ceta:* x *
>
> avagata-vitata-eka-tat-svarUpa:* x *
>
> bhava-bhaya-mukta-pado_asi tac_cirAya *xx *

>
> ~vwv.122. It is the knowledge of that holy and unchangeable Spirit, which
> brings rest and peace to the mind; know then that all-pervasive soul, and
> be identified with the pure Intellect, for your liberation from all
> restraint. (And the way to this state of perfect liberation, is to destroy

> by degrees the seeds of our restraints to the sam*e*. Namely:--To be

> regardless of the body, which is the seed of worldliness; and then to
> subdue the mind, which is the seed of the body; and at last to restrain the
> breathings and desires, which are the roots of sensations and earthly
> possessions; and thus to destroy the
>
> other seeds also, until one can arrive to his intellectual, and finally to
> his spiritual state).
>
> ~vwv.121-122 22. O Rama, with all the effort (at your command) by whatever
> way, try to attain that most sacred perfect state. That state is absolutely
> pure, never aging. If one knows that nature of Self, he attains quietitude.

> If one knows that all pervading, e*x*pansive, vast form, he will be

> delivered of all fear of 'saMsara' and will abide eternally in that state.
>
>
>
>
>

> *o*ॐ*m*

>
>
>
>
>
>
>
>
>
> DAILY READINGS wd 21June
>
>
>
> fm5091 2.je19..22 The Seed of saMsAra .z122
>
>
> https://www.dropbox.com/s/6tvjke83r914vox/fm5091%202.je19..22%20The%20Seed%20of%20saMsAra%20.z122.docx?dl=0
>
> fm7097 3.je21-22 Various Views .z47
>
>
> https://www.dropbox.com/s/h8nfpful6szswmv/fm7097%203.je21-22%20Various%20Views%20.z47.docx?dl=0
>
> fm3043 1.je21-22 BURNED CITY .z60
>
>
> https://www.dropbox.com/s/5wxt84hcw3uz19q/fm3043%201.je21-22%20BURNED%20CITY%20.z60.docx?dl=0
>
>
>
> Group Page
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>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चित् संवित्त्या_उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो_ भवेत् ।
>

> saMkalpAt sa:_ man*a:_* bhavet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि_अभिधम् तत:॥
>
> mAyA-iti.Adi_abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>

> *O**ॐ*m

>
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>
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Jiva Das

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Jul 14, 2021, 4:27:17 PM7/14/21

to yoga vasishtha

fm5091 2.je19..22 The Seed of saMsAra .z122

https://www.dropbox.com/s/6tvjke83r914vox/fm5091%202.je19..22%20The%20Seed%20of%20saMsAra%20.z122.docx?dl=0

*FM5091*

किम् बीजम् अथ बीजस्य तस्य किम् बीजम् उच्यते ।

kim bIjam atha bIjasya tasya kim bIjam ucyate |

अथ तस्य_अपि किम् बीजम् तस्य_अपि किम् भवेत् ॥५।९१।६॥

atha tasya_api kim bIjam bIjam tasya_api kim bhavet ||5|91|6||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

अन्तर्लीन.घन.आरम्भ.शुभाशुभ.महाङ्कुरम् ।

antar.lIna.ghana.Arambha.zubha.azubha.mahA.aGkuram |

संसृति.व्रततेर् बीजम् शरीरम् विद्धि राघव ॥५।९१।८॥

saMsRti.vratate:_bIjam zarIram viddhi rAghava ||5|91|8||

भावाभाव.दशा=कोशम् दुःख.रत्न.समुद्गकम् ।

bhAva.abhAva.dazA=kozam du:kha.ratna.samudgakam |

बीजम् अस्य शरीरस्य चित्तम् आशावश.अनुगम् ॥५।९१।१०॥

bIjam asya zarIrasya cittam AzAvaza.anugam ||5|91|10||

यद् इदम् किंचिद् आभोगि जागतम् दृश्यताम् गतम् ।

yat_idam kiMcit_Abhogi jAgatam dRzyatAm gatam |

रूपम् तच् चेतसः स्फारम् घट.आदित्वम् मृदो यथा ॥५।९१।१३॥

rUpam tat_cetasa: sphAram ghaTa.Aditvam mRda:_yathA ||5|91|13||

यदा प्रस्पन्दते प्राणो नाडी.संस्पर्शन.उद्यतः ।

yadA praspandate prANa:_nADI.saMsparzana.udyata: |

तदा संवेदनम् अयम् चित्तम् आशु प्रजायते ॥५।९१।१५॥

tadA saMvedanam ayam cittam Azu prajAyate ||5|91|15||

प्राण.स्पन्दनम् एव_इदम् चित्त.द्वारेण दृश्यते ।

prANa.spandanam eva_idam citta.dvAreNa dRzyate |

जगन्.नाम_आगतम् व्योम्नि नीलत्व.आदि.वद्_ईदृशम् ॥५।९१।१७॥

jagat.nAma_Agatam vyomni nIlatva.Adi.vat_IdRzam ||5|91|17||

संवित् स्फुरति देहेषु प्राण.स्पन्द.प्रबोधिता ।

saMvit sphurati deheSu prANa.spanda.prabodhitA |

चक्र.आवतैर् अङ्गणेषु वीटा_इव करता.आडिता ॥५।९१।१९॥

cakra.Avartai:_aGgaNeSu vITA_iva karatA.ADitA ||5|91|19||

संवित् संरोधने श्रेय: परमम् विद्धि राघव ।

saMvit saMrodhane zreya: paramam viddhi rAghava |

कारणाक्रमणम् यत्र क्षोभस् तत्र न विद्यते ॥५।९१।२१॥

kAraNÂkramaNam yatra kSobha:_tatra na vidyate ||5|91|21||

संवित् समुदिता_एव_आशु याति संवेद्यम् आदरात् ।

saMvit samuditA_eva_Azu yAti saMvedyam AdarAt |

संवेदनाद् अनन्तानि ततो दुःखानि चेतसः ॥५।९१।२२॥

saMvedanAt_anantAni tata:_du:k*ha.ani *cetasa: ||5|91|22||

संसुप्त.आन्तर.बोधाय संवित् सम्तिष्ठते यदा ।

saMsupta.antara.bodhAya saMvit saMtiSThate yadA |

लब्धम् भवति लब्धव्यम् तदा तद् अमलम् पदम् ॥५।९१।२३॥

labdham bhavati labdhavyam tadA tat_amalam padam ||5|91|23||

तस्मात् प्राण.परि.स्पन्दैर् वासनाचोदनैस् तथा ।

tasmAt prANa.pari.spandai:_vAsanA.codanai:_tathA |

नो चेत् संविदम् उच्छूनाम् करोषि तद् अजो भवान् ॥५।९१।२४॥

no ced saMvidam ucchUnAm karoSi tat_aja:_bhavAn ||5|91|24||

संविद् उच्छूनताम् चित्तम् विद्धि तेन_इदम् आततम् ।

saMvit_ucchUnatAm cittam viddhi tena_idam Atatam |

अनर्थ.जालम् आलून.विशीर्ण.जन.जीवकम् ॥५।९१।२५॥

an.artha.jAlam AlUna.vizIrNa.jana.jIvakam ||5|91|25||

योगिनश् चित्त.शान्त्य्.अर्थम् कुर्वन्ति प्राण.रोधनम् ।

yogina:_citta.zAnti.artham kurvanti prANa.rodhanam |

प्राणायामैस् तथा ध्यानैः प्रयोगैर् युक्ति.कल्पितैः ॥५।९१।२६॥

prANAyAmai:_tathA dhyAnai: prayogai:_yukti.kalpitai: ||5|91|26||

ज्ञान.विद्भिः प्रकटिताम् अनुभूताम् च राघव ।

jJAna.vidbhi: prakaTitAm anubhUtAm ca rAghava |

चित्तस्य_उत्पत्तिम् अपराम् वासनाजीविताम् शृणु ॥५।९१।२८॥

cittasya_utpattim aparAm vAsanAjIvitAm zRNu ||5|91|28||

दृढ.भावनया त्यक्त=पूर्वापर.विचारणम् ।

dRDha.bhAvanayA tyakta=pUrvApara.vicAraNam |

यदादानम् पदार्थस्य वासना सा प्रकीर्तिता ॥५।९१।२९॥

yadAdAnam padArthasya vAsanA sA prakIrtitA ||5|91|29||

तादृग्.रूपः स* पुरुषो वासना.विवशी.कृतः ।

tAdRk.rUpa: sa* puruSa:_vAsanA.vivazI.kRta: |

यत् पश्यति तद्_एतत् तत् सद्.वस्त्व्_इति विमुह्यति ॥५।९१।३१॥

yat pazyati tat_etat tat sat.vastu.iti vimuhyati ||5|91|31||

वासनावेग.वैवश्यात् स्वरूपम् प्र.जहाति तत् ।

vAsanAvega.vaivazyAt svarUpam pra.jahAti tat |

भ्रान्तम् पश्यति दुर्दृष्टिः सर्वम् मद.वशाद् इव ॥५।९१।३२॥

bhrAntam pazyati dur.dRSTi: sarvam mada.vazAt_iva ||5|91|32||

दृढ.अभ्यास.पदार्थ.एक.वासनाद् अतिचञ्चलम् ।

dRDha.abhyAsa.padArtha.eka.vAsanAt_ati.caJcalam |

चित्तम् संजायते जन्म.जरा.मरण.कारणम् ॥५।९१।३५॥

cittam saMjAyate janma.jarA.maraNa.kAraNam ||5|91|35||

तदा हृd.अम्बरे शून्ये कथम् चित्तम् प्रजायते ॥५।९१।३९॥

tadA hRt.ambare zUnye katham cittam prajAyate ||5|91|39||

एतावद् मात्रकम् मन्ये रूपम् चित्तस्य राघव ।

etAvat_mAtrakam manye rUpam cittasya rAghava |

यद् भावनम् वस्तुनो ऽन्तर्.वस्तुत्वेन रसेन च ॥५।९१।४०॥

yat_bhAvanam vastuna:_antar.vastutvena rasena ca ||5|91|40||

यद् अभावनम् आस्थाय यद् अभावस्य भावनम् ।

yat_abhAvanam AsthAya yat_abhAvasya bhAvanam |

यद् यथा_अवस्तु.दर्शित्वम् तद् अचित्तत्वम् उच्यते ॥५।९१।४२॥

yat_yathA_avastu.darzitvam tat_acittatvam ucyate ||5|91|42||

सर्वम् अन्तः परित्यज्य शीतल.आशय=वर्ति यत् ।

sarvam anta: parityajya zItala.Azaya=varti yat |

वृत्ति.स्थम् अपि तच् चित्तम् असद्.रूपम् उदाहृतम् ॥५।९१।४३॥

vRtti.stham api tat_cittam asat.rUpam udAhRtam ||5|91|43||

वासनाया रसाध्यानाद् रागो यस्य न विद्यते ।

vAsanAyA rasAdhyAnAt_rAga:_yasya na vidyate |

तस्य चित्तम् अचित्तत्वम् गतम् सत्त्वम् तद् उच्यते ॥५।९१।४४॥

tasya cittam a.cittatvam gatam sattvam tat_ucyate ||5|91|44||

सत्त्व.रूप.परिप्राप्त=चिttAs ते ज्ञान.पारगाः ।

sattva.rUpa.pariprApta=cittA:_te jJAna.pAragA: |

अचित्ता* इति कथ्यते हेमान्ते व्योम.रूपिणः ॥५।९१।४७॥

a.cittA* iti kathyate hemAnte vyoma.rUpiNa: ||5|91|47||

द्वे बीजे, राम, चित्तस्य प्राण.स्पन्दन.वासने ।

dve bIje, rAma, cittasya prANa.spandana.vAsane |

एकस्मिंश्_च तयोः क्षीणे क्षिप्रम् द्वे अपि नश्यतः ॥५।९१।४८॥

ekasmin*_ca tayo: kSINe kSipram dve api nazyata: ||5|91|48||

मिथः कारणम् एते हि बीजे जन्मनि चेतसः ।

mitha: kAraNam ete hi bIje janmani cetasa: |

जल.अङ्गी.करणे, राम, जल.आशय.घताव्_इव ॥५।९१।४९॥

jala.aGgI.karaNe, rAma, jala.Azaya.ghatau_iva ||5|91|49||

तयोर् एक.क्षये नाशो द्वयोश् चित्तस्य, राघव ।

tayo:_eka.kSaye nAza:_dvayo:_cittasya, rAghava |

सुख.दुःख.मनःस्पन्दम् शारीरक.बृहत्.फलम् ॥५।९१।५७॥

sukha.du:kha.mana:spandam zArIraka.bRhat.phalam ||5|91|57||

विलोल.जलद.आकारम् अज्ञान.अवकर.उत्थितम् ।

vilola.jalada.AkAram ajJAna.avakara.utthitam |

तृष्णा.तृण.लव.व्याप्तम् स्तम्भ.आकृति शरीरकम् ॥५।९१।६१॥

tRSNA.tRNa.lava.vyAptam stambha.AkRti zarIrakam ||5|91|61||

उदेति तस्मात् संवेद्यम् कथितम् बीजम् एतयोः ।

udeti tasmAt saMvedyam kathitam bIjam etayo: |

संवेद्य.सम्परित्यागात् प्राण.स्पन्दन.वासने ॥५।९१।६५॥

saMvedya.sam.parityAgAt prANa.spandana.vAsane ||5|91|65||

न सम्भवति संवेद्यम् तैल.हीनस् तिलो यथा ।

na sambhavati saMvedyam taila.hIna:_tila:_yathA |

न बहिर् न_अन्तरे किम्चित् संवेद्यम् विद्यते पृथक् ॥५।९१।६७॥

na bahi:_na_antare kim.cit saMvedyam vidyate pRthak ||5|91|67||

संवित् स्फुरन्ती संकल्पात् संवेद्यम् पश्यति स्वतः ।

saMvit sphurantI saMkalpAt saMvedyam pazyati svata: |

स्वप्ने यथा_आत्म.मरणम् तथा देश.अन्तर.स्थितिः ॥५।९१।६८॥

svapne yathA_Atma.maraNam tathA deza.antara.sthiti: ||5|91|68||

स्व.चमत्कार.योगेन संवेद्यम् संविदस्_तथा ।

sva.camatkAra.yo*ga,ina *saMvedyam saMvida:_tathA |

स्व.वेदनम् स्व.संकल्पात् संविदो यत्र वर्तते ॥५।९१।६९॥

sva.vedanam sva.saMkalpAt saMvida:_yatra vartate ||5|91|69||

इत्य्_अन्तर्.निश्चयो रूढः संयग्.ज्ञानम् विदुर् बुधाः ।

iti_antar.nizcaya:_rUDha: sAmyak.jJAnam vidu:_budhA: |

पूर्वम् दृष्टम् अदृष्टम् वा यद् अस्याः प्रतिभासते ॥५।९१।७४॥

pUrvam dRSTam adRSTam vA yat_asyA: prati.bhAsate ||5|91|74||

संविदस् तत्.प्रयत्नेन मार्जनीयम् विजानता ।

saMvida:_tat.prayatnena mArjanIyam vijAnatA |

तद् अमार्जन.मात्रम् हि महा.संसार.सम्गतम् ॥५।९१।७५॥

tat_amArjana.mAtram hi mahA.saMsAra.samgatam ||5|91|75||

असंवित्तिर् अजाड्य.स्था* सुखाय_अजनन.आत्मने ।

asaMvitti:_ajADya.sthA* sukhAya_ajanana.Atmane |

अजडो गलित.आनन्दस् त्यक्त.संवेदनो भव ।

a.jaDa:_galita.Ananda:_tyakta.saMvedana:_bhava |

असंवेद्य.प्रबुद्धात्मा यस्_तु स* त्वम् रघूद्वह ॥५।९१।७७॥

a.saMvedya.prabuddha.AtmA ya:_tu sa* tvam raghUdvaha ||5|91|77||

राम* उवाच ।

rAma* uvAca |

अजडश् च_अप्य् असंवित्तिः कीदृशो भवति प्रभो ।

a.jaDa:_ca_api_a.saMvitti: kIdRza:_bhavati prabho |

अ.संवित्तौ च जाद्यम् तत् कथम् वा विनिवर्तते ॥५।९१।७८॥

a.saMvittau ca jAdyam tat katham vA vi.nivartate ||5|91|78||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

यः सर्वत्र_अनवस्था.स्थो विश्रान्त.अस्थो न कुत्रचित् ।

ya: sarvatra_an.avasthA.stha:_vizrAnta.a.stha:_na kutra.cit |

जीवो न विन्दते किंचिद् असंविद्.अजडो हि सः ॥५।९१।७९॥

jIva:_na vindate kiMcit_a.saMvit.a.jaDa:_hi sa: ||5|91|79||

संविद् वस्तु.दृग्.आलम्बः स* यस्य_इह न विद्यते ।

saMvit_vastu.dRk.Alamba: sa* yasya_iha na vidyate |

सो ऽसंविद्.अजडः प्रोक्तः कुर्वन् कार्य शतान्य्_अपि ॥५।९१।८०॥

sa:_a.saMvit.ajaDa: prokta: kurvan kArya zatAni_api ||5|91|80||

संवेद्येन हृदाकाशो मनाग्_अपि न लिप्यते ।

saMvedyena hRt.AkAza:_manAk_api na lipyate |

यस्य_असाव्_अजडा संविज् जीवन्मुक्तश् च कथ्यते ॥५।९१।८१॥

yasya_asAu_a.jaDA saMvit_jIvan.mukta:_ca kathyate ||5|91|81||

यदा न भाव्यते किंचिन् निर्वासनतया_आत्मनि ।

yadA na bhAvyate kiMcit_nir.vAsanatayA_Atmani |

बाल.मूकादि.विज्ञानम् इव च स्थीयते स्थिरम् ॥५।९१।८२॥

bAla.mUka.Adi.vijJAnam iva ca sthIyate sthiram ||5|91|82||

समस्त.वासना=त्यागी निर्विकल्प.समाधितः ।

samasta.vAsanA=tyAgI nirvikalpa.samAdhita: |

नीलत्वम् अपि खात् स्फार* आनन्दः सम्प्रवर्तते ॥५।९१।८४॥

nIlatvam api khAt sphAra* Ananda: sam.pravartate ||5|91|84||

योगिनस् तत्र तिष्ठन्ति संवेदनम् असंविदः ।

yogina:_tatra tiSThanti saMvedanam a.saMvida: |

तन्मयत्वाद् अनाद्यन्तम् तद् अप्य् अन्तर्.विलीयते ॥५।९१।८५॥

tanmayatvAt_an.Adyantam tat_api_antar.vilIyate ||5|91|85||

यथा बीजाद् बृहत्.वृक्षो व्योम व्याप्नोति कालतः ।

yathA bIjAt_bRhat.vRkSa:_vyoma vyApnoti kAlata: |

तथा_एव_इदम् स्व.संकल्पात् संवेद्यम् असद् उत्थितम् ॥५।९१।८८॥

tathA_eva_idam sva.saMkalpAt saMvedyam asat_utthitam ||5|91|88||

यदा संकल्प्य संकल्प्य संविस्वम् विन्दते वपुः ।

yadA saMkalpya saMkalpya saMvisvam vindate vapu: |

तदा_अस्य जन्म.जालस्य सा_एव गच्छति बीजताम् ॥५।९१।८९॥

tadA_asya janma.jAlasya sA_eva gacchati bIjatAm ||5|91|89||

जनयित्वा_आत्मना_आत्मानम् मोहयित्वा पुनः पुनः ।

janayitvA_AtmanA_AtmAnam mohayitvA puna: puna: |

स्वयम् मोक्षम् नयत्य्_अन्तः संवित् स्वम् विद्धि राघव ॥५।९१।९०॥

svayam mokSam nayati_anta: saMvit svam viddhi rAghava ||5|91|90||

यदेव भावयत्य्_एषा तदेव भवति क्षणात् ।

yadeva bhAvayati_eSA tadeva bhavati kSaNAt |

न भवद् भूमिकामुक्ता समायाति चिराद् वपुः ॥५।९१।९१॥

na bhavat_bhUmikAmuktA samAyAti cirAt_vapu: ||5|91|91||

देवो न_असौ सुरो रक्षो यक्षः किम् किंनरो जनः ।

deva:_na_asau sura:_rakSa:_yakSa: kim kiMnara:_jana: |

आत्मा_एव_आद्य.विलासिन्या जगन्_नाट्यम् प्रनृत्यति ॥५।९१।९२॥

AtmA_eva_Adya.vilAsinyA jagat_nATyam pra.nRtyati ||5|91|92||

बद्ध्वा_आत्मानम् रुदित्वा च कोशकार.कृmir यथा ।

baddhvA_AtmAnam ruditvA ca kozakAra.kRmi: yathA |

चिरात् केवलताम् एति स्वयम् संवित्.स्वभावतः ॥५।९१।९३॥

cirAt kevalatAm eti svayam saMvit.svabhAvata: ||5|91|93||

द्यौः क्षमा वायुर् आकाशम् पर्वताः सरितो दिशः ।

dyau: kSamA vAyu:_AkAzam parvatA: sarita:_diza: |

इत्य्_अस्या* वीचयः प्रोक्ताः संवित्.सलिल.सम्ततेः ॥५।९१।९५॥

iti_asया* vIcaya: proktA: saMvit.salila.saMtate: ||5|91|95||

यदा न विन्दते किंचित् स्पन्दते न न वेपते ।

yadA na vindate kiMcit spandate na na vepate |

स्वात्मन्य्_एव स्थितिम् याति संविन् नो* लिप्यते तदा ॥५।९१।९७॥

svAtmani_eva sthitim yAti saMvit_no* lipyate tadA ||5|91|97||

अथ_अस्याः संविदो राम सन्.मात्रम् बीजम् उच्यते ।

atha_asyA: saMvida:_rAma san.mAtram bIjam ucyate |

संविन्.मात्राद् उदेत्य्_एषा प्राकाश्यम् इव तेजसः ॥५।९१।९८॥

saMvit.mAtrAt_udeti_eSA prAkAzyam iva tejasa: ||5|91|98||

द्वे रूपे तत्र सत्ताया* एकम् नानाकृति स्थितम् ।

dve rUpe tatra sattAया* ekam nAnA.AkRti sthitam |

द्वितीयम् एक.रूपम् तु विभागो ऽयम् तयोः शृणु ॥५।९१।९९॥

dvitIyam eka.rUpam tu vibhAga:_ayam tayo: zRNu ||5|91|99||

घटता पटता caiव त्वत्ता मत्ता_इति कथ्यते ।

ghaTatA paTatA ca_eva tvattA mattA_iti kathyate |

सत्तारूप.विभागेन यत् तन्_नानाकृति स्थितम् ॥५।९१।१००॥

sattArUpa.vibhA*ga,ina *yat tat_nAnAkRti sthitam ||5|91|100||

विभागम् तु परित्यज्य सत्ता_एक.आत्मतया ततम् ।

vibhAgam tu parityajya sattA_eka.AtmatayA tatam |

समान्या_इव_एव सत्ताया रूपम् एकम् उदाहृतम् ॥५।९१।१०१॥

samAnyA_iva_eva sattAyA rUpam ekam udAhRtam ||5|91|101||

विशेषम् सम्परित्यज्य सन्मात्रम् यद् अलेपकम् ।

vizeSam samparityajya sanmAtram yat_alepakam |

एकरूपम् महारूपम् सत्तायस् तत्.पदम् विदुः ॥५।९१।१०२॥

ekarUpam mahArUpam sattAyA:_tat.padam vidu: ||5|91|102||

रूपम् नानाकृतित्वेन सत्ताया न कदाचन ।

rUpam nAnAkRtitvena sattAyA na kadAcana |

असंवेद्यम् सम्भवति तस्माद्_एतद् अवस्तुकम् ॥५।९१।१०३॥

asaMvedyam sambhavati tasmAt_etat_avastukam ||5|91|103||

काल.सत्ता स्व.सत्ता च प्रोन्मुक्त.कलना सती ।

kAla.sattA sva.sattA ca pronmukta.kalanA satI |

यद्य् अप्य् उत्तम.सद्रूपा तथा_अप्य्_एषा न वास्तवी ॥५।९१।१०६॥

yadi_api_uttama.sat.rUpA tathA_api_eSA na vAstavI ||5|91|106||

सत्ता.सामान्य.मात्रस्य या कोटिः कोविद.ईश्वर ।

sattA.sAmAnya.mAtrasya yA koTi: kovida.Izvara |

सा_एव_अस्य बीजताम् याता तत* एव प्रवर्तते ॥५।९१।१०९॥

sA_eva_asya bIjatAm yAtA tata* eva pravartate ||5|91|109||

सत्ता लयम् याति यत्र निर्विकारम् च तिष्ठति ।

sattA layam yAti yatra nirvikAram ca tiSThati |

भूयो न_आवर्तते दुःखे तत्र लब्ध.पदः पुमान् ॥५।९१।१११॥

bhUya:_na_Avartate du:khe tatra labdha.pada: pumAn ||5|91|111||

जायते वर्तते च_एव वर्धते स्पृश्यते ऽथ वा ।

jAyate vartate ca_eva vardhate spRzyate_atha vA |

तिष्ठन्ति च गलन्ति_इह तत्र.अङ्ग जगताम् गुणाः ॥५।९१।११६॥

tiSThanti ca galanti_iha tatra.aGga jagatAm guNA: ||5|91|116||

तत्.तद्_गुरु गरिष्ठानाम् तत्.तल्_लघु लघीयसम् ।

tat.tat_guru gariSThAnAm tat.tat_laghu laghIyasam |

तत्.तत् स्थूलम् स्थविष्ठानाम् अणीयस् तद् अनीयसम् ॥५।९१।११७॥

tat.tat sthUlam sthaviSThAnAm aNIya:_tat_anIyasam ||5|91|117||

दवीयसाम् दविष्ठम् तद् अन्तिकानाम् तद् अन्तिकम् ।

davIyasAm daviSTham tat_antikAnAm tat_antikam |

कनीयसाम् कनीयस् तत् तज् ज्येष्ठम् ज्यायसाम् अपि ॥५।९१।११८॥

kanIyasAm kanIya:_tat tat jyeSTham jyAyasAm api ||5|91|118||

तेजसम् अपि तत्.तेजस् तमसम् अपि तत्.तमः ।

tejasam api tat.tejas_tamasam api tat.tama: |

वस्तूनाम् अपि तद्.वस्तु विशाम् अप्य्_अङ्ग दिक्.परा ॥५।९१।११९॥

vastUnAm api tat.vastu vizAm api_aGga dik.parA ||5|91|119||

राम, सर्व.प्रयत्नेन तस्मिन् परम.पावने ।

rAma sarva.prayatnena tasmin parama.pAvane |

पदे स्थितिम् उपायासि यथा कुरु तथा_अनघ ॥५।९१।१२१॥

pade sthitim upAyAsi yathA kuru tathA_anagha ||5|91|121||

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> *