fm5059 2.my06 su.raghu's REPOSE .z38

8 views

Skip to first unread message

jivadas

unread,

May 6, 2017, 9:53:44 PM5/6/17

to yoga vasishtha

work in progress .v17

work in progress .v15,16

latest update:

fm5059 2.my06 su.raghu's REPOSE .z38

https://www.dropbox.com/s/wzn02s8uemc6xp0/fm5059%202.my06%20su.raghu%27s%20REPOSE%20.z38.docx?dl=0

Oॐm

su.raghu's Repose

vasiSTha said—

इत्युक्त्वा भगवानेनं सुरघुं रघुनन्दन ।

iti_ uktvA bhagavAn enam su.raghum raghu.nandana |

ययौ स्वमेव रुचिरं माण्डव्यो मौनमण्डलम् ॥५।५९।१॥

yayau svam eva ruciram mANDavya:_ mauna.maNDalam ||5|59|1||

darling of the raghu clan, that's what the lord.bhagavAn said to this suraghu

mANDavya went to his own pleasantly quiet domain

~vlm. ... his solitary abode, suited for holy saints and sages.

गते वरमुनौ राजा गत्वैकान्तमनिन्दितम् । धिया संचिन्तयामास को नामाहमिति स्वयम् ॥२॥

gate vara.munau rAjA gatvA_ekAntam aninditam | dhiyA saMcintayAm.Asa ka: nAma_aham iti svayam ||2||

when the best of munis had gone,

the rAjA went to a suitable solitude

and considered in his thought

suraghu thought—

just what is this "I" itself

नाहं मेरुर्न मे मेरुर्जगन्नाहं न मे जगत् ।

na_aham meru:_na me meru:_jagat_na_aham na me jagat |

नाहं शैला न मे शैला धरा नाहं न मे धरा ॥३॥

na_aham zailA na me zailA dharA na_aham na me dharA ||3||

I'm not Mount.meru & meru is not mine

I'm not the world & the world's not mine

I'm not the mountains & the mountains are not mine

I'm not the solid Earth & the solid Earth's not mine

* this iinvolves the primal myth of monarchy.

compare Shakespeare's Antony and Cleopatra: they speak of themselves as "Rome" and "Egypt"

even when making love.

the pendants edging this Afghani crown would tinkle

as rAma's crown does, whenever he bows his head

http://www.allartnews.com/wp-content/uploads/2010/12/Crown-Tillya-Tepe-Tomb-VI-1st-century-BC-1st-century-AD.jpg

किरातमण्डलं निदं मम नाहं च मण्डलम् । निजसंकेतमात्रेण केवलं देश एव मे ॥४॥

kirAta-maNDalam na_idam mama na_aham ca maNDalam | nija-saMketa-mAtreNa kevalam deza eva me ||4||

as for the kirAta nation,

it is not mine,

nor am I the nation.

it's a matter of custom to say* that everything in the country is mine

~m. This kirata region in not I, nor is the region mine. It is purely symbolic it is mine.

~vlm. ... it is the consent of the people that has made me the ruler of the place.

त्यक्तो मयैष संकेतो नाहं देशो न वैष मे । इदानीं नगरं शिष्टमेष एवात्र निश्चयः ॥५॥

tyakta:_ mayA_eSa saMketa:_ na_aham deza:_ na vA_eSa_ me | idAnIm nagaram ziSTam eSa_ eva_atra nizcaya: ||05||

tyakto mayA_eSa saMketo

चित् #cit -> #keta -> #saMketa-, #saMketaka- -m.- agreement, consent, appointment, rendezvous, token, signal +

na_aham deza:_ na vA_eSa me

idAnIm nagaram ziSTam

eSa eva_atra nizcaya:

~m.5 If I give up this symbol (of king) I am not the region nor is the region Meru.

~vlm.5. Without this election I am no body here, nor is this place any thing to me; though this city and this place are to last for ever.

~sv.2-8 What is it that is known as 'I'? I am not the Meru, the Meru is not mine. I am not the hill-tribe, nor the hill-tribe mine. This is merely called my kingdom: I abandon that notion. Now, the capital city is left. I am not this city nor is it mine. That notion, too, is abandoned. Even so I abandon the notions of family relationship — wife, sons, etc.

rAjA.

And so ....

~jd. This is the primal myth of monarchy, that the ruler and people and land are one entity. Compare Shakespeare's Antony and Cleopatra. They speak of themselves as "Rome" and "Egypt", even when making love.

5 Without this election I am nobody here, nor is this place anything to me, even though this city and this land may last forever.

पताका-वन-पङ्क्त्य्-आढ्या भृत्य-उपवन-संकुला ।

गज-अश्व-सामन्त-युता पुरी nAहM न मे पुरी ॥६॥

patAkA-vana-paGkty-ADhyA bhRtya-upavana-saMkulA |

gaja-azva-sAmanta-yutA purI na_aham na me purI ||06||

patAkA-vana-paGkty-ADhyA bhRtya-upavana-saMkulA

gaja-azva-sAmanta-yutA purI na_aham na me purI

The monarch and the monarchy are one, just as Shakespeare's Antony is Rome, and Cleopatra Egypt.

~m.6-8 Even this city is not mine nor am I the city. I am not the army and the forests and the animals there in...

~vlm.6. The city so magnificent with its highflying flags, its groves and gardens and groups of my servants, and the long train of horse, elephants and soldiers, is, alas! nothing to myself.

~sv.2-8 ... I am not this city nor is it mine. That notion, too, is abandoned. Even so I abandon the notions of family relationship — wife, sons, etc.

The City Palace, with its rows of high.flying flags, its gardens, and its servants, and the long retinue of horse, elephants, and warriors,

—no—

I'm not the City, and the City is not me.

व्यर्थसMकेतसMबन्धम् सMकेतविगमे क्षतम् ।

भोग-वृन्दम् कलत्रM च nAहM naiतन्_मम अखिलम् ॥७॥

vyartha-saMketa-sambandham saMketa-vigame kSatam |

bhoga-vRndam kalatram ca na_aham na_etan_mama akhilam ||07||

vyartha-saMketa-sambandham

saMketa-vigame kSatam

bhoga-vRndam kalatram ca

na_aham na_etan_mama akhilam

~vlm.7. All this was nothing to me before my election, and will not be mine after my desposal; and all these possessions, enjoyments and consorts, do neither appertain to me nor I to them.

~m.6-8 ... I am not the pleasures and family nor are they mine. I am not the kingdom nor is the kingdom mine. All are purely symbolic relationships.

~sv.2-8 ... This is merely called my kingdom: I abandon that notion...

एवं सभृत्यं सबलं सवाहनपुरान्तरम् । नाहं राज्यं न मे राज्यं संकेतो ह्ययमाकुलः ॥८॥

evam sa.bhRtyam sa.balam sa.vAhana-purAntaram | na_aham rAjyam na me rAjyam saMketa:_ hi_ayam Akula: ||08||

evam

sa.bhRtyam

sa.balam

sa.vAhana-purAntaram

sa.vAhana-purAntara

I'm not the Realm

nor is the Realm mine

saMketo hy_ayam Akula:

~m.6-8 Even this city is not mine nor am I the city. I am not the army and the forests and the animals there in. This is a purely a symbolic relationship. This will go away with the symbol. I am not the pleasures and family nor are they mine. I am not the kingdom nor is the kingdom mine. All are purely symbolic relationships.

~vlm.8. Thus this Government with all its force and officers is the city, is naught to me, nor am I aught to it in reality, except mere adscititious compliments to one another.

देहमात्रmaहM मन्ये हस्त-पाद-आदिसMयुतम् ।

तद्_इदम् तावद्_आश्व्_अन्तraलmAलोकयाम्य्_अहम् ॥९॥

deha-mAtram aham manye hasta-pAda-Adi-saMyutam |

tat_idam tAvat_Azu_ antar_alam AlokayAmy_aham ||09||

deha-mAtram aham manye

I think the measure of the body

hasta-pAda-Adi-saMyutam

is connected from head to foot

tat_idam tAvat_Azu_ antar_alam AlokayAmi_aham

~vlm.9. I think myself to be this body of mine, composed of my legs, hands, and feet, and believe myself to be placed in the midst of these (i.e., in the heart.)

~m.9-13 This body with all its limbs may be considered as mine. Let me examine the implications of this. ...

तdaत्र तावद्_मांस-अस्थि nAहmeतda-चेतनम् ।

न च_एतन्_मम सMश्लेषmeत्य्_अब्जस्य यथा जलम् ॥१०॥

tat_atra tAvat_mAMsa-asthi na_aham etat_a-cetanam |

na ca_etan_mama saMzleSam ety_abjasya yathA jalam ||10||

That being so, I am not meat and bone.

They are insentient and do not have any connexion with me.

They're lotuses afloat on my lake.

tat_atra tAvat_mAMsa-asthi na_aham etat_a-cetanam

na ca_etan_mama saMzleSam ety_abjasya yathA jalam

तत्_अत्र तावत् That being so,

मांस-अस्थि nAहम् I am not meat and bone:

एतत्_अचेतनम् it is insentient

न च_एतन्_मम संश्लेषmeति and it has not any connexion with me

अब्जस्य यथा जलम् like a lotus (floating) on a lake. -10-

~m.9-13 I am not the flesh, bones and nerves because they are inconscient.

~vlm.10. But I perceive my body to be composed of flesh and bones; and not constituting my rational self; which like the lotus flower rises amidst the waters, without bearing any relation with that element.

मांसम् जडM न तdaहM naivAहम् रक्तmaप्य्_अलम् ।

जडान्य्_अस्थीनि naivAहM न च_एतानि मम क्व.चित् ॥११॥

mAMsam jaDam na tat_aham na_eva_aham raktam apy_alam |

jaDAny_asthIni na_eva_aham na ca_etAni mama kva.cit ||11||

mAmsam jaDam na tat_aham na_eva_aham raktam apy_alam

jaDAny_asthIni na_eva_aham na ca_etAni mama kva.cit

मांसं जडं न तdaहं I am not this inert meat,

न एव अहं रक्तmaप्य्_अलम् nor am I even enough anyhow the blood,

जडानि_अस्थीनि न एव अहं I am not these very bones

न च एतानि मम क्वचित् nor are they mine anywhen. -11-

~vlm.11. I find the flesh of my body, to be dull and gross matter which do not make my soul; and I find too my rational part to be not this gross flesh at all. So do I find my bones likewise to be insensible substances, and consequently forming no part of

my sentient soul.

~m.9-13 This body with all its limbs may be considered as mine. Let me examine the implications of this. I am not the flesh, bones and nerves because they are inconscient.

I am not this raw meat,

nor am I the "royal" blood,

and I am not these here bones,

nor are they mine anywhen.

कर्मेन्द्रियाणि नैवाहं नच कर्मेन्द्रियाणि मे । जडं यत्किल देहेऽस्मिंस्तदहं नैव चेतन: ॥१२॥

karma-indriyANi na_eva_aham na.ca karma-indriyANi me | jaDam yat kila dehe_asmiMs_tat_aham na_eva cetana: ||12||

karma-indriyANi na eva aham

na.ca karma-indriyANi me

jaDam yat_kila dehe asmin

tat_aham na eva cetana:

~vlm.12. I am none of the organs of action, nor do these organs compose myself. All organic bodies are composed of gross matter, and do not consequently constitute the animated soul.

~m.9-13 This body with all its limbs may be considered as mine. Let me examine the implications of this. I am not the flesh, bones and nerves because they are inconscient. The organs of actions are not I, nor are they mine, because they are inconscient and I am conscious. I am not these buddhi and such senses. They are also inconscient.

nAहम् भोगा न मे भोगा न मे बुद्धि.इन्द्रियाणि च ।

जडाण्य्_अस्त-स्वरूपाणि न च बुद्धि-इन्द्रियाण्य्_अहम् ॥१३॥

na_aham bhogA na me bhogA na me buddhi.indriyANi ca |

jaDANy_asta-svarUpANi na ca buddhi-indriyANy_aham ||13||

na_aham bhogA

I'm not the Feast

na me bhogA and it's not Mine

na me buddhi.indriyANi ca nor are the intellective organs Mine.

jaDANy (All things) are frozen

asta-sva.rUpANi

set-own.forms

set with the sunset, settled with the water into ice.

na ca buddhi-indriyANy_aham nor are the intellective organs Me.

~vlm. 13. I am not the nourishment, which nourishes the body and not the soul which makes myself; nor am I any organs of sense, which perceives the material impressions, and have no sensibility without the intellect.

~m.9-13 .... I am not these buddhi and such senses. They are also inconscient.

मूलं संसृतिदोषस्य मनो नाहं जडं हि तत् ।

अथ बुद्धिरहंकार इति दृष्टिर्मनोमयी ॥१४॥

mUlam saMsRti-doSasya mana:_ na_aham jaDam hi tat |

atha buddhi:_aham.kAra_ iti dRSTi:_mano.mayI ||14||

mUlam saMsRti-doSasya mana:_ na_aham jaDam hi tat

atha buddhi:_aham.kAra_ iti dRSTi:_mano.mayI

~sv.15 Now, what is left?

~vlm.14. I am not the mind which is a passive agent, and minds whatever is felt by it. It is called the understanding (buddhi) from its standing under all its external and internal perceptions and conceptions (bodha) and is the root of all worldly evils caused by its egoistic feelings.

~m.14-15 . Because of the blemish of unsteadiness I am not mind; mind is stupid. Then 'Buddhi and Ahamkara' : these two are constituents of mind. And so not mine. Thus it is clear that I am not mind and buddhi and such senses. Let me inquire into the rest.

~sv.9-14 Let me enquire into this body. I am not the inert substances like flesh and bones — nor am I the blood, nor the organs of action. All these are inert substances, but I am sentient. lam not the enjoyments, nor do they belong to me; this intellect and the sense-organs are not me, nor are they mine — they are inert and I am sentient. I am not the mind which is the root-cause of this ignorant cycle of birth and death. I am not the faculty of discrimination nor am I the egosense, these being notions that arise in the mind.

मनो=बुद्धि.इन्द्रिय-आद्यन्तो_ भूत-कोशश्_चलद्-वपु: ।

nAहmeव शरीर-आदि शिष्टmAलोकयाम्य्_अहम् ॥१५॥

mano=buddhi.indriya-Adyanta:_ bhUta-kozaz_calad-vapu: |

na_aham eva zarIra-Adi ziSTam AlokayAmy_aham ||15||

mano=buddhi.indriya-Adyanta:_ bhUta-kozaz_calad-vapu:

na_aham eva zarIra-Adi ziSTam AlokayAmy_aham

~vlm.15. Thus I am neither the mind nor understanding, nor the internal senses nor the external organs of action. I am not the inward subtile body, nor its outward material and self locomotive form, but am something besides all of these which I want to know.

~sv.9-15 ... I am not the mind which is the root-cause of this ignorant cycle of birth and death. I am not the faculty of discrimination nor am I the egosense, these being notions that arise in the mind. Now, what is left?

शेषस्तु चेतनो जीवः स चेच्चेत्येन चेतति । अन्येन बोध्यमानोऽसौ नात्मातत्त्ववपुर्भवेत् ॥१६॥

zeSas_tu cetana:_ jIva: sa cec_cetyena cetati | anyena bodhyamAna:_ asau na_AtmA-tattva=vapu:_bhavet ||16||

Now, what is left?

As.for the remaining sentient Living jIva,

if it conceives by means of concepts, it is realizing through something else:

there is no body that is the "Self".

zeSa:_tu cetana: jIva:

But as-for the remaining sentient Living jIva

sa cec_cetyena cetati

if it conceives by means of concepts,

anyena bodhyamAna: asau

it is realizing through something else:

na AtmA-tattva=vapu:_bhavet

there is no body that is the "Self".

~sv.16 What remains is the sentient jIva. But, it is involved in subject-object relationship. That which is the object of knowledge or comprehension is not the self.

~vlm.16. I see at last my intelligent living soul, reflecting on the intelligibles, thence called its intelligence. But this intelligent principle being roused (to its action of thinking) by others (the intelligibles), does not ccme under the category (_padArtha) of the soul-atma; (which is independent, and self-consciousness only).

~m.16-18.... I was active as one possessing Self. I am that infinite Self not the finite being. I belong to the Paramatnan.

~AB. cetana: pramAtA cognizer cetyena prameyena with the cognized saha together cetati | tathA ca aham-idam cetyAmi ti tripuTI-the knowledge triad: knower, knowing, known, dRk-dRzya-draSTR|| sAkSiNA bodhyamAno'sau pramAtA na Atmanas tattva-vapus tAttvikam rUpam iti sambhAvyata i.a. •• Try saying sa cec cetyena cetati fast five times!

~sv.... it is involved in subject-object relationship. That which is the object of knowledge or comprehension is not the self.

एवम् त्यजामि सMवेद्यम् चेत्यM nAहम् हि तत्_किल ।

शेषो_ विकल्प-रहितो_ विशुद्ध-चिdaहम्.स्थित: ॥१७॥

evam tyajAmi saMvedyam cetyam na_aham hi tat_kila |

zeSa:_ vikalpa-rahita:_ vizuddha-cit_aham.sthita: ||17||

evam tyajAmi saMvedyam cetyam na_aham hi tat_kila

zeSo vikalpa-rahito vizuddha-cit_aham.sthita:

~vlm.17. Thus I renounce the knowable (living soul), and do not acknowledge the intelligible intelligence as myself. It is at the end of all the immutable and pure Intellect, which remains to be owned as myself,

~m.16-18. 5959 And so it can not form the body of the principle of Self. I reject this as 'not I'. What remains then is the pure changeless consciousness. And that is 'I'. What a wonder I was in possession of the Self for all the time. I was active as one possessing Self. I am that infinite Self not the finite being. I belong to the Paramatnan.

~sv.17-19 Thus do I abandon that which is knowable — or the object. What now remains is the pure consciousness which is free from the shadow of doubt. I am the infinite self, for there is no limit to this self. Even the gods like BrahmA the creator, Indra the king of gods, Yama the god of death, Vayu the god of wind and all the countless beings are strung on this infinite consciousness.

चित्रमेषोऽस्मि लब्धात्मा जात: कालेन कार्यवान् । एष सोऽहमनन्तात्मा नान्तोऽस्य परमात्मन: ॥१८॥

citram eSa:_ asmi labdha-AtmA jAta: kAlena kAryavAn | eSa_ sa:_ aham anantAtmA na_anta:_ asya paramAtmana: ||18||

citram eSa:_ asmi

what a wonder I am!

labdha-AtmA jAta: kAlena kAryavAn

eSa_ sa:_ aham anantAtmA

na_anta:_ asya paramAtmana:

there is no boundary of this Absolute.Self

~vlm.18. Ah! it is wonderful at last, that I have come to know the soul after so long a time, and find it to be myself the infinite soul, and the Supreme Spirit which has no end.

citrameSo’smi labdhAtmA jAta: kAlena kAryavAn |
eSa so’hamanantAtmA nAnto’sya paramAtmana: || 18
~*VA amazing, I am that attained Self, seem to obtained in time. I
am that limitless Self, not a limited being.

AS:
It is amazing that after a long effort (kAlena kAryavAn), I have now acquired self knowledge (labdhAtmA), I am indeed this infinite soul which exists forever!
Ø

ब्रह्मणीन्द्रे यमे वायौ सर्वभूतगणे तथा । स एष भगवानात्मा तन्तुर्मुक्तास्विव स्थित: ॥१९॥

brahmaNi_indre yame vAyau sarva.bhUta-gaNe tathA | sa_ eSa_ bhagavAn_AtmA tantu:_muktAsu_ iva sthita: ||19||

brahmaNi_indre yame vAyau

i brahmA the Creator, indra the Crafty, yama the DeathLord, the Wind

sarva.bhUta-gaNe tathA

sa_ eSa_ bhagavAn AtmA

tantu:_muktAsu_ iva sthita:

~vlm.19. As Indra and the gods reside and are resolved in Brahma, so the spirit of God pervades through all material bodies, as the string of the necklace, passes through the poles of all the pearls of which it is composed. (This all pervasive soul is known as _sUtra-AtmA, one of the ten hypostases of the Divinity).

~m.19-25. This Lord, the Self abides in all the elements, Brahma, Indra, air and all beings like a string running through pearls (in a necklace). Consciousness- force is immaculately pure....

~sv.17-19 .... Even the gods like BrahmA the creator, Indra the king of gods, Yama the god of death, Vayu the god of wind and all the countless beings are strung on this infinite consciousness.

चिच्छक्तिरमला सैषा चेत्यामयविवर्जिता । भरिताशेषदिक्कुञ्जा भैरवाकारधारिणी ॥२०॥

cit-zakti:_ amalA sA_eSA cetyAmaya-vivarjitA | bharitA_azeSa-dik.kuJjA bhairava-AkAra-dhAriNI ||20||

...

cit-zakti:_amalA sA_eSA cetyAmaya-vivarjitA

bharitA_azeSa-dik.kuJjA bhairava-AkAra-dhAriNI

#cetyAmaya / cf nirAmaya

~vlm.20. The power of the soul known as intellect, is pure and unsullied in its nature; it is devoid of the dirt of thinkable objects, and fills the infinite space with its immense and stupendous figure. (The omniscience of God comprehends the whole universe in itself, and pervades all through it as the subtile air).

~m.19-25. This Lord, the Self abides in all the elements, Brahma, Indra, air and all beings like a string running through pearls (in a necklace). Consciousness- force is immaculately pure. It is devoid of all phenomena. It fills all the quarters with its (massive) Bhairava form. It is immanent in all states of existence. It is subtle and is devoid of becomings and non-becomings. It is in all the worlds. It is a storehouse of all power. It is splendorously beautiful. It is the lamp that illumines everything. It is the string holding together all mutable worlds. It is full of all forms and deformations. It is free of all form.It multiplies into innumberable beings and is immanent in all. It holds the fourteen species in the fourteen worlds in its womb. It holds the experience of this world in itself. All movements of joy and sorrow are its illusory reflections alone. The supreme consciousness reflects as multitude of forms. All these forms are Self alone.

~sv.20-23 This cit-sakti (omnipotent consciousness) is free from the defect of objectivity. It is beyond being and non-being, though it is the reality in all being. It pervades all beings in the universe. It is the beauty in all, it is the light of all. It is the essence of all forms and all modifications: yet it is beyond all these. At all times it is all in all.

सर्वभावगता सूक्ष्मा भावाभावविवर्जिता । आब्रह्मभुवनान्तःस्था सर्वशक्तिसमुद्गिका ॥२१॥

sarva.bhAva-gatA sUkSmA bhAva.abhAva-vivarjitA | A-brahma=bhuvana+antaH.sthA sarva.zakti-samudgikA ||21||

...

the state of Being.everywhere

Becoming o&r unBecoming

from Brahmaworld to Underground

with packs of every shakti.Power

...

~vlm.21. The intellect is devoid of all attributes, and pervades all existences in its subtile form; stretches itself from the highest empyrean of heaven to the lowest deep, and is the reservoir of all power.

#samudga, #samudgaka m. n. a round box or casket Das3. Ratna7v. &c. ; (in rhet.) prec. L. ~* #samudgika, y5059.021.

वृज् #vRj -> #varjita -> #vivarjita – avoided . abandoned by, destitute or deprived of, free or exempt from (instr. or comp) • that from which anything is excluded -/- subtracted.

सर्वसौन्दर्य-सुभगा सर्वप्राकाश्य-दीपिका ।

सर्वसMसार-मुक्तानाम् तन्तुर्_आतत-रूपिणी ॥२२॥

sarva.saundarya-subhagA sarva.prAkAzya-dIpikA |

sarva.saMsAra-muktAnAm tantu:_Atata-rUpiNI ||22||

...

sarva.saundarya-subhagA

sarva.prAkAzya-dIpikA

sarva.saMsAra-muktAnAm tantu:_Atata-rUpiNI

~m.19-25.... It is splendorously beautiful. It is the lamp that illumines everything. It is the string holding together all mutable worlds. It is full of all forms and deformations...

~vlm.22. It is replete with all beauty, and is the light that enlightens all objects unto us; it is the connecting chain to which all the worlds are linked together like pearls in the necklace.

सर्वकारविकार.आढ्या सर्वआकारविवर्जिता ।

सर्वभूत-ओघताम् याता सर्वदा सर्वताम् गता ॥२३॥

sarva.kAra-vikAra.ADhyA sarva.AkAra-vivarjitA |

sarva.bhUta-oghatAm yAtA sarva.dA sarva.tAm gatA ||23||

sarva.kAra-vikAra.ADhyA

sarva.AkAra-vivarjitA

sarva.bhUta-oghatAm yAtA sarva.dA sarva.tAm gatA

सर्वकारविकार.आढ्या It is the fruition of all forms and mutations,

सर्वआकारविवर्जिता devois of all formation,

सर्वभूत-ओघताम् याता having come to its multitude of all beings

सर्वदा सर्वतां गता always gone to Allness. -23-

~vlm.23. It is formless but capable of all forms and mutations; being connected with all matters, and conversant with all subjects at all times. (The intellect embraces all subjects and its subjective knowledge comprehends all objects). It has no particular name nor form, but is taken as varied into different forms, according to the operations of the intellect.

~m.19-25.... It is full of all forms and deformations. It is free of all form. ...

~sv.20-23 ... It is the essence of all forms and all modifications: yet it is beyond all these. At all times it is all in all.

चतुर्.दशविधान्य्_एषा भूतानि भुवन-उदरे ।

एतन्.मयी_इयम् कलना जागती वेदन-आत्मिका ॥२४॥

catur.daza-vidhAny_eSA bhUtAni bhuvana-udare |

etan.mayI_iyam kalanA jAgatI vedana-AtmikA ||24||

catur.daza-vidhAny_eSA bhUtAni bhuvana-udare

etan.mayI_iyam kalanA jAgatI vedana-AtmikA

~sv.24 It is itself spread out as these fourteen planes of existence: even the notion concerning this universe is nothing but this omnipotent consciousness.

~vlm.24. It assumes fourteen forms in its cognition of so many sorts of beings contained in the two wombs of the world; it is varied in all these forms, in order to take cognizance of all things composing the whole body of the natural world. (The intellect comprises the fourteen sciences of Sanskrit literature over which it bears its command. Another gloss means by it the fourteen worlds, which are under the cognizance and

dominion of the intellect).

मिथ्यावभासमात्रं तु सुखदुःखदशागति: । नानाकारमयाभासः सर्वमात्मैव चित्परा ॥२५॥

mithyA_avabhAsa.mAtram tu sukha-du:kha-dazAgati: | nAnAkAra.maya-AbhAsa: sarvam AtmA_eva cit-parA ||25||

but it is a false mode of appearance

the way of states of pleasure & pain

a projection made of many embodiments

for everything is only Self proceeding in Consciousness

*sv. It is by its power that everything in the whole universe dances to its tunes.

~vlm.25. The course of human happiness and misery, is a false representation of the understanding; and the varieties of representations in the mind, are mere operations of the soul and its attribute of the Intellect.

सोऽयमात्मा मम व्यापी सेयं तदवबोधनम् । सेयमाकलिताङ्गाभा करोति नृपविभ्रमम् ॥२६॥

sa:_ ayam AtmA mama vyApI sA_iyam tat_avabodhanam | sA_iyam Akalita-aGga-AbhA karoti nRpa-vibhramam ||26||

sa:_ ayam AtmA mama vyApI

so this Self of mine pervades

sA_iyam tat_avabodhanam

sA_iyam Akalita-aGga-AbhA

karoti nRpa-vibhramam

~m.26 Such Self of mine is spread all over. Shining with its Self conceived divisions, it causes the perplexity and falsehood of kingship (in me).

~vlm.26. Thus this soul of mine is the same with the All pervading spirit; and this understanding in me, is no other than that All knowing intellect. It is the same mind, that represents these imaginery images in the sensory of my mind, and causes the error of my kingship in me.

so’yamAtmA mama vyApI seyam yadavabodhanam |
seyamAkalitAGgAbhA karoti nRpavibhramam || 26
~*VA This is my spread out (as world) Self, this is that which is
awareness (of smth), this makes the live body be taken mistakenly as
king

AS: I am the soul that encompasses all; (yet) this cit (awareness) is creating feeling (avabodhanam) and having formed the vision of a body (Akalita-aGga-AbhA) does king-like actions (nRpavibhramam karoti).

अस्यैव प्रसादेन मनो देहरथे स्थितम् । संसारजाललीलासु याति वल्गति नृत्यति ॥२७॥

asyA_ eva prasAdena mana:_ deha-rathe sthitam | saMsAra-jAla-lIlAsu yAti valgati nRtyati ||27||

by grace of this

Mind rides its Body.chariot

into the saMsAra.Convolution it comes

with all its song & dance

~m. By the grace of this consciousness ... ~vlm. by good grace of the Intellect...

इदM मन:शरीर-आदि न किMचिdaपि वस्तुत: ।

नष्टे न किMचिdaप्य्_अस्मिन् परि.नश्यति पेलवे ॥२८॥

idam mana:zarIra-Adi na kim.cit_api vastuta: |

naSTe na kim.cit_apy_asmin pari.nazyati pelave ||28||

idam mana:zarIra-Adi na kim.cit_api vastuta:

naSTe na kim.cit_apy_asmin pari.nazyati pelave

~m.28 In fact, there is nothing like body and mind and such. If they are destroyed, no damage ensues to anyone.

~vlm.28. But this mind and this body and all diversities are nothing in reality; they are all destroyed by the cruel hand of death, and not a vestige of them remains behind. (But the soul and its intellect are indestructible).

जगज्जालमयं नृत्तमिदं चित्तनटैस्ततम् । एतयैवैकया बुद्ध्या दृश्यते दीपलेखया ॥२९॥

jagaj.jAlam ayam nRttam idam citta-naTai:_tatam | etayA_eva_ekayA buddhyA dRzyate dIpa-lekhayA ||29||

jagaj.jAlam ayam nRttam

this net of the Worlds, this dance,

idam citta-naTais_tatam

this expanse of peformers of mental Affections

etayA_eva_ekayA buddhyA

only by this one buddhi.Intellect

dRzyate dIpa-lekhayA

is seen by the light of its radiant lamp

कष्टं मुधैव मे चिन्ता निग्रहानुग्रहस्थितौ । बभूव देहनिष्टेह न किंचिदपि देहकम् ॥३०॥

kaSTam mudhA_eva me cintA nigraha-anugraha=sthitau | babhUva deha-niSThA_iha na kim.cit_api dehakam ||30||

kaSTam mudhA_eva me cintA

nigraha-anugraha=sthitau

babhUva deha-niSThA_iha

na kim.cit_api dehakam

~m.30 What a problem! vainly I am thinking of law and order and compassion. When there is no body, I am devoted to the idea of body.

~sv.30-32 How foolish of me to have experienced distress at having to bless and punish! I have been awakened, I have seen all that there is to be seen, I have attained all that is worth attainment.

~vlm.30. Alas, I find these painful thoughts of mine for the punishment, retribution and well being of my people, to be all for nothing; since whatever is done for the body, perishes with the body also.

अहो त्व्_अहम् प्रबुद्धोऽस्मि गतम् दुर्.दर्शनM मम ।

दृष्टम् दृष्टव्यmaखिलम् प्राप्तम् प्राप्यmiदM मया ॥३१॥

aho tu_ aham prabuddha:_ asmi gatam dur.darzanam mama |

dRSTam dRSTavyam akhilam prAptam prApyam idam mayA ||31||

aho O

tu but

a.ham I

prabuddho_asmi am awakened

gatam dur.darzanam mama the evil.presence gone from.me

dRSTam dRSTavyam akhilam

prAptam prApyam idam mayA

~m.31 Oh! I am now enlightened about 'I and you'. The bad perceptions of mine have vanished. I have seen all that is to be seen. Whatever is mine I have gained.

~vlm.31. O, that I am awakened to truth at present, and released from the mirage of my false views long before; I have come to see what is worth seeing, and have found all that is worthy to be had.

सर्वम् किMचिद्_इदम् दृश्यम् दृश्यते यज्_जगद्गतम् ।

चिन्-निष्पन्द-अंशमात्र-अंशान्_nAन्यत् किMचन शाश्वतम् ॥३२॥

sarvam kim.cit_idam dRzyam dRzyate yaj_jagad-gatam |

cin-niSpanda-aMza-mAtra-aMzAn_na_anyat kim.cana zAzvatam ||32||

sarvam kim.cit_idam dRzyam dRzyate yat_jagat-gatam

cit-niSpanda-aMza-mAtra-aMzAn_na_anyat_kim.cana zAzvatam

~m.32 Whatever is visible here is all that belongs to the world. There is nothing eternal in this.

~vlm.32. All these visibles which are seen to be wide spread throughout this universe, are no more than false phantoms, presented or produced by the vibrations of the intellect; and do not last for long.

~sv.30-32 How foolish of me to have experienced distress at having to bless and punish! I have been awakened, I have seen all that there is to be seen, I have attained all that is worth attainment.

क्व तौ कीदृग्.विधौ वा_अपि किMनिष्ठौ वा किM आत्मकौ ।

निग्रhAनुग्रहौ लोके हर्षामर्ष-क्रमौ तथा ॥३३॥

kva tau kIdRg.vidhau vA_api kim.niSThau vA kim Atmakau |

nigraha-anugrahau loke harSAmarSa-kramau tathA ||33||

kva tau kIdRg.vidhau vA_api kim.niSThau vA kim Atmakau

nigraha-anugrahau loke harSAmarSa-kramau tathA

~m.33 Where are the two perceptions of restraint and compassion? What is there content? They are like joy and sorrow (which do not exist).

~vlm.33. What is the good then of theese my punishments and rewards to my people, which produce their pain and pleasure for a short, and do not lead to the lasting welfare of their souls.

~sv.33-35 What are all these: pain and pleasure, happiness and sorrow, blessing and punishment?

किं सुखं किं नु वा दु:खं सर्वं ब्रह्मेदमाततम् ।

kim sukham kim nu vA du:kham sarvam brahma_idam Atatam |

अहमासं मुधा मूढो दिष्ट्या मूढोऽस्म्यहं स्थित: ॥३४॥

aham Asam mudhA mUDha:_ diSTyA mUDha:_ asmy_aham sthita: ||34||

what good is pleasure? what good is pain?

the brahman is this outspread Immensity.

so be it

I'm such a fool

~m.34 What is happiness and what is sorrow? All is that vast Brahman. Unnecessarily I remained a fool and stupid.

किmaस्मिन्.न्_एवmAलोके शोच्यते किM वि.मुह्यते ।

किM प्रेक्ष्यते किM क्रीयते किM स्थीयते वा_अथ गम्यते ॥३५॥

kim asmin.n_evam Aloke zocyate kim vi.muhyate |

kim prekSyate kim krIyate kim sthIyate vA_atha gamyate ||35||

kim asmin-n

Whatever.here

evam Aloke zocyate

in such a light is grieved?

kim vimuhyate

kim prekSyate

kim krIyate

kim sthIyate vA

atha gamyate

~m.35 Having seen the supreme light, what for should I grieve and by what for should I be deluded? What should I see? What should I do? Where should I reach and where should I stay?

~vlm.35. What shall I now do under the influence of this light; shall I now be sorry or joyous for it; what have I now to look at and do, as to whether I shall now remain in this place or go away from here?

~sv.33-35 What are all these: pain and pleasure, happiness and sorrow, blessing and punishment?

किंचिदेवमिदं नाम चिदाकाशं विराजते । नमो नमस्ते निस्तत्त्व दिष्ट्या दृष्टोऽसि सुन्दर ॥३६॥

kim.cit_evam idam nAma cit.AkAzam virAjate | nama:_ nama:te nistattva diSTyA dRSTa:_ asi sundara ||36||

kim.cit_evam idam nAma

so whatever is called This

cit.AkAzam virAjate

projects Consciousness.Space.

nama:_ nama:-te nis.tattva

Glory, glory to you without.Thatness

diSTyA dRSTo asi sundara

So be it. You are seen, beautiful!

~vlm.36. I behold this wondrous sphere of the intellect, now shining upon me in its full splendour; and I hail thee, O holy light! which I see before blasing me, but of which I can predicate nothing.

~m.36 Nothing else other than the consciousness-ether is effulgent and radiant. Salutations to you O Supreme Self. You look majestic and splendorous.

~sv.36-38 All this is pervaded by Brahman. Where is the justification for grief and delusion; who does what? It is but the infinite consciousness that exists. Salutations to you, O beautiful god, salutations to the infinite self!

अहो नु संप्रबुद्धोऽस्मि सम्यग्ज्ञातमलं मया । नमो मह्यमनन्ताय सम्यग्ज्ञोदयाय च ॥३७॥

aho nu samprabuddha:_ asmi samyag.jJAtamalam mayA | nama:_ mahyam anantAya samyag.jJAna-udayAya ca ||37||

aho nu samprabuddha: asmi

O now I am fully awakened,

samyag.jJAtam alam mayA

totally known well.enuf by me

(glory to me and to the fruitful rise of total Wisdom)

...

~m.37 Oh! I am now enlightened. I am the knower fo all. Salutations to my all knowing Self.

~vlm.37. Ah! that I am now so awakened and enlightened and come to know the whole truth in me; I hail, therefore, myself now instinct with infinity and Omniscience.

~AB.

विगतरञ्जननिर्विषयस्थिति-

vigata-raJjana-nir.viSaya-sthitir

र्गतभवभ्रमरञ्जितवर्जिते ।

gata-bhava-bhrama-raJjita-varjite |

स्थिरसुषुप्तकलाभिगतस्तत:

sthira-suSupta-kalAbhigatas_tata:

समसमं निवसाम्यहमात्मनि ॥३८॥

sama-samam nivasAmy_aham Atmani ||38||

...

vigata-raJjana-nir.viSaya-sthiti:

a state of vigata-raJjana-nir.viSaya

gata-bhava-bhrama-raJjita-varjite

sthira-suSupta-kalAbhigata:

tata:

sama-samam nivasAmi_aham Atmani

~m.38 I abide in my Self as one in equilibrium. I am in that state of constant _suSupti (deep sleep). I am free from all illusions about the mutable world. I have no attachments or delusions. I am free of all sentience.

~vlm.38. Being freed from the paintings of my mind, and cleared from the loss of the sensible objects, and also released from the errors of this world; I rest myself, in the lap of my tranquil soul, as in a state of sound sleep, and in utter oblivion of all my internal and external impressions.

~sv.36-38 All this is pervaded by _brahman. Where is the justification for grief and delusion; who does what? It is but the infinite consciousness that exists. Salutations to you, O beautiful god, salutations to the infinite self!

oॐm

ÂUUMmmmm....

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

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

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

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

+++

Comments and suggestions

are welcome at

das....@gmail.com

Please begin the Subject line with the relevant sarga/canto Number, e.g. "re: y5084".

The complete YVFiles,

including the Concordant Glossary, and every Sarga/Canto,

in their most recent update,

can be downloaded at:

All YVFiles:

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

Concordant Glossary (CGl1405)

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

oॐm

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

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

DAILY READINGS 7 May

fm5060 2.my07 su.raghu's nirvANa .z13

https://www.dropbox.com/s/zvgoq2nqlprhamo/fm5060%202.my07%20su.raghu%27s%20nirvANa%20.z13.docx?dl=0

fm7074 3.my07 virAj, the Cosmic Person .z33

https://www.dropbox.com/s/t4buc5w0c7mrofu/fm7074%203.my07%20virAj%2C%20the%20Cosmic%20Person%20.z33.docx?dl=0

fm3020 1.my04..07 Projective pratibhA.Imagining .z54 https://www.dropbox.com/s/mlxzyxw3wcvdvk8/fm3020%201.my04..07%20Projective%20pratibhA.Imagining%20.z54.docx?dl=0

Group Page

https://groups.google.com/forum/#!forum/yoga-vasishtha

Complete YVFiles

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

चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

Wordviewer is a free tool from Microsoft

that permits proper formatting

if you are not a Word user

downloadable at

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

fm5059 2.my06 su.raghu's REPOSE .z38.docx

Jiva Das

unread,

May 6, 2021, 11:03:21 AM5/6/21

to yoga vasishtha

FM.5 Complete

https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1 .end.docx?dl=0

FM.5.59 SURAGHU'S REPOSE 2.my06

https://www.dropbox.com/s/wzn02s8uemc6xp0/fm5059%202.my06%20su.raghu%27s%20REPOSE%20.z38.docx?dl=0

oॐm

FM.5.59

SURAGHU'S REPOSE

VASISHTHA THE PLENTIFUL said—

इत्य् उक्त्वा भगवान् एनम् सु.रघुम् रघु.नन्दन ।

iti_uktvA bhagavAn enam su.raghum raghu.nandana |

ययौ स्वम् एव रुचिरम् माण्डव्यो मौन.मण्डलम् ॥५।५९।१॥

yayau svam eva ruciram mANDavya:_mauna.maNDalam ||5|59|1||

hey Darling of the Raghu clan,

that's what the Lord.Bhagavan said to this Suraghu

Maandavya went to his own pleasantly quiet domain

iti.so/as uktvA . so having said the Lord.Bhagavan, to this enam Suraghu;

raghu.nandana joy of the Raghu clan, yayau.went svam.Ur/itself eva.very/only rucira.bright/splendid\pleasant\agreeable.to.m mANDavya.Manduson: mauna.Quiet.maNDala.domain/sphere.m

*vlm.p.1. Vasishtha continued:—O progeny of Raghu, after sage Mandavya advised the Kirata king in this manner, he retired to his solitary abode suited for holy saints and sages.

गते वर.मुनौ राजा गत्वा एकान्तम् अनिन्दितम् ।

gate vara.munau rAjA gatvA_ekAntam aninditam |

धिया संचिन्तयाम्.आस को नाम अहम् इति स्वयम् ॥५।५९।२॥

dhiyA saMcintayAm.Asa ka:_nAma_aham iti svayam ||5|59|2||

when the best of munis had gone,

the Raajaa went to a suitable solitude

and considered this

in his thott

"Just what is this "I" itself?"

gate vara.munau rAjA gatvA_ekAntam aninditam |

dhiyA saMcintayAm.Asa ka:_nAma_aham iti svayam . x .

*vlm.p.2 After the sage left, the king also retired to a lonely place where he began to reflect upon the nature of his soul and the manner of his existence.

न अहम् मेरुर् न मे मेरुर् जगन् न अहम् न मे जगत् ।

na_aham meru:_na me meru:_jagat_na_aham na me jagat |

न अहम् शैला न मे शैला धरा न अहम् न मे धरा ॥५।५९।३॥

na_aham zailA na me zailA dharA na_aham na me dharA ||5|59|3||

I'm not Mount.meru & meru is not mine

I'm not the world & the world's not mine

I'm not the mountains & the mountains are not mine

I'm not the solid Earth & the solid Earth's not mine

na_aham meru:_na me meru:_jagat_na_aham na me jagat + na_aham zailA na me zailA dharA na_aham na me dharA

*vlm.p.3 Suraghu thought:—I am not in this mountain nor is it mine. I am not the cosmos nor is this world me.

the pendants edging this Afghani crown would tinkle

as Raama's crown does, whenever he bows his head

http://www.allartnews.com/wp.content/uploads/2010/12/Crown.Tillya.Tepe.Tomb.VI.1st.century.BC.1st.century.AD.jpg

किरात.मण्डलम् न इदम् मम न अहम् च मण्डलम् ।

kirAta.maNDalam na_idam mama na_aham ca maNDalam |

निज.संकेत.मात्रेण केवलम् देश एव मे ॥५।५९।४॥

nija.saMketa.mAtreNa kevalam deza* eva me ||5|59|4||

as for the Kiraata nation,

it is not mine,

nor am I the nation.

it's a matter of custom to say* that everything in the country is mine

Kirâta.maNDala.domain/sphere.m na.no/t idam.this.here mama.my/mine na.no/t aham."I" ca.&/also/too maNDala.domain/sphere.m + by/with the nija.innate/native/inborn.saMketa.agreement/consent/appointment\token\signal.mAtra.measure/unit.iNa kevalam.wholly deza.place* eva.very/only me.me.my

* this involves the primal myth of monarchy.

compare Shakespeare's Antony and Cleopatra:

they speak of themselves as "Rome" and "Egypt"

even when making love.

*murty. This kirata region in not I, nor is the region mine. It is purely symbolic it is mine.

*vlm.p.4 This land of the Kiratas does not belong to me nor do I belong to it. It is the consent of the people that has made me the ruler of this place.

* Kirâta.maNDala.domain/sphere.m na.no/t idam.this.here mama.my/mine na.no/t aham."I" ca.&/also/too maNDala.domain/sphere.m + by/with the nija.innate/native/inborn.saMketa.agreement/consent/appointment\token\signal.mAtra.measure/unit.iNa kevalam.wholly deza.place* eva.very/only me.me.my

त्यक्तो_मया एष संकेतो न अहम् देशो न वा एष मे ।

tyakta:_mayA_eSa* saMketa:_na_aham deza:_na vA_eSa: me |

इदानीम् नगरम् शिष्टम् एष एव अत्र निश्चयः ॥५।५९।०५॥

idAnIm nagaram ziSTam eSa: eva_atra nizcaya: ||5|59|5||

tyakta: mayA . abandoned by me eSa saMketa: it is a symbol: na_aham deza: I am not the country . nor is it mine . na vA_eSa me + idAnIm nagaram ziSTam so only the city remains: only this is certain here eSa eva_atra nizcaya:

*murty.5 If I give up this symbol (of king) I am not the region nor is the region Meru.

*vlm.5. Without this election I am no body here, nor is this place any thing to me; though this city and this place are to last for ever.

*sv.2.8 What is it that is known as 'I'? I am not the Meru, the Meru is not mine. I am not the hill.tribe, nor the hill.tribe mine. This is merely called my kingdom: I abandon that notion. Now, the capital city is left. I am not this city nor is it mine. That notion, too, is abandoned. Even so I abandon the notions of family relationship — wife, sons, etc.

##cit . *keta . *saMketa., #saMketaka. .m.. agreement, consent, appointment, rendezvous, token, signal +

पताका.वन.पङ्क्त्य्.आढ्या भृत्य.उपवन.संकुला ।

patAkA.vana.paGkti.ADhyA bhRtya.upavana.saMkulA |

गज.अश्व.सामन्त.युता पुरी न अहम् न मे पुरी ॥५।५९।०६॥

gaja.azva.sAmanta.yutA purI na_aham na me purI ||5|59|6||

The City Palace, with its rows of high.flying flags, its gardens, and its servants, and the long retinue of horse, elephants, and warriors,

—no—

I'm not the City, and the City is not me.

patAkA.flag/banner.vana.woods/forest.paGkti.collection.ADhya.rich\wealthy.A bhRtya.dependant/servant/minister.upavana.garden.saMkula.full.of/rich.in/thick/dense/confused\throng\pressure/pain.A + gaja.elephant.azva.horse.sAmanta.surrounding/neighbouring.yuta.fastened.to/connected.with/consisting.of.A purI.city na.not aham.I na.not me.me.my purI.city

* The monarch and the monarchy are one, just as Shakespeare's Antony is Rome, and Cleopatra Egypt.

*murty.6.8 Even this city is not mine nor am I the city. I am not the army and the forests and the animals there in...

*vlm.6. The city so magnificent with its highflying flags, its groves and gardens and groups of my servants, and the long train of horse, elephants and soldiers, is, alas! nothing to myself.

*sv.2.8... I am not this city nor is it mine. That notion, too, is abandoned. Even so I abandon the notions of family relationship — wife, sons, etc.

* patAkA.flag/banner.vana.woods/forest.paGkti.collection.ADhya.rich\wealthy.A bhRtya.dependant/servant/minister.upavana.garden.saMkula.full.of/rich.in/thick/dense/confused\throng\pressure/pain.A + gaja.elephant.azva.horse.sAmanta.surrounding/neighbouring.yuta.fastened.to/connected.with/consisting.of.A purI.city na.not aham.I na.not me.me.my purI.city

व्यर्थ.संकेत.सम्बन्धम् संकेत.विगमे क्षतम् ।

vyartha.saMketa.sambandham saMketa.vigame kSatam |

भोग.वृन्दम् कलत्रम् च न अहम् न एतन् मम अखिलम् ॥५।५९।०७॥

bhoga.vRndam kalatram ca na_aham na_etat_mama akhilam ||5|59|7||

vyartha.useless\worthless.saMketa.consent\token.sambandha.connexion/relationship.m whin saMketa.consent\token.vigama:.disappearance/absence/cessation.e kSata.wounded/hurt\destroyed\violated + bhoga.enjoyment/pleasure.vRnda.multitude/heap.m kalatra.xx.m ca.also/and . na.not aham.I na.not etat.this.here mama.my/mine akhilam.entirely/totally

*vlm.7. All this was nothing to me before my election, and will not be mine after my desposal; and all these possessions, enjoyments and consorts, do neither appertain to me nor I to them.

*murty.6.8... I am not the pleasures and family nor are they mine. I am not the kingdom nor is the kingdom mine. All are purely symbolic relationships.

*sv.2.8... This is merely called my kingdom: I abandon that notion...

*vyartha.useless\worthless.saMketa.consent\token.sambandha.connexion/relationship.m whin saMketa.consent\token.vigama:.disappearance/absence/cessation.e kSata.wounded/hurt\destroyed\violated + bhoga.enjoyment/pleasure.vRnda.multitude/heap.m kalatra.xx.m ca.also/and . na.not aham.I na.not etat.this.here mama.my/mine akhilam.entirely/totally

एवम् स.भृत्यम् स.बलम् स.वाहन.पुरान्तरम् ।

evam sa.bhRtyam sa.balam sa.vAhana.purAntaram |

न अहम् राज्यम् न मे राज्यम् संकेतो ह्य् अयम् आकुलः ॥५।५९।०८॥

na_aham rAjyam na me rAjyam saMketa:_hi_ayam Akula: ||5|59|8||

evam.so/this.way sa..with.bhRtya.xx.

sa..with.bala.force/strength.m

sa..with.vAhana.purAntaram +

na_aham rAjyam na me rAjyam I'm not the Realm nor is the Realm mine .

saMketa.consent\token: hi.for/since ayam.this.there Akula.xx.: x

bala.force/strength.m

vAhana

purAntara

rAjya

saMketa.consent\token

ayam.this.there

Akula

*murty.6.8 Even this city is not mine nor am I the city. I am not the army and the forests and the animals there in. This is a purely a symbolic relationship. This will go away with the symbol. I am not the pleasures and family nor are they mine. I am not the kingdom nor is the kingdom mine. All are purely symbolic relationships.

*vlm.8. Thus this Government with all its force and officers is the city, is naught to me, nor am I aught to it in reality, except mere adscititious compliments to one another.

देह.मात्रम् अहम् मन्ये हस्त.पाद.आदि.संयुतम् ।

deha.mAtram aham manye hasta.pAda.Adi.saMyutam |

तद् इदम् तावद् आश्व् अन्तर् अलम् आलोकयाम्य् अहम् ॥५।५९।०९॥

tat_idam tAvat_Azu_antar_alam AlokayAmi_aham ||5|59|9||

deha.mAtram aham manye

I think the measure of the body

hasta.pAda.Adi.saMyutam

is connected from head to foot

tat_idam tAvat_Azu_antar_alam AlokayAmi_aham

*vlm.9. I think myself to be this body of mine, composed of my legs, hands, and feet, and believe myself to be placed in the midst of these (i.e., in the heart.)

*murty.9.13 This body with all its limbs may be considered as mine. Let me examine the implications of this....

तद् अत्र तावद् माम्स.अस्थि न अहम् एतद् अ.चेतनम् ।

tat_atra tAvat_mAMsa.asthi na_aham etat_a.cetanam |

न च एतन् मम संश्लेषम् एत्य् अब्जस्य यथा जलम् ॥५।५९।१०॥

na ca_etat_mama saMzleSam eti_abjasya yathA jalam ||5|59|10||

tat.it/he/that atra.here/in.this.place tAvat.that.much mAMsa.meat.asthi.bone. na.not aham.I etat.this.here a.not.cetana.sentience/intelligence.m + na.not ca.also/and etat.this.here mama.my/mine saMzleSa.connection/contact/embrace.m eti.going of abja.pond.lotus.sya yathA.how/as jala.water.m

तत् अत्र तावत् That being so,

माम्स.अस्थि nAहम् I am not meat and bone:

एतत् अचेतनम् it is insentient

न च एतन् मम संश्लेषmeति and it has not any connexion with me

अब्जस्य यथा जलम् like a lotus (floating) on a lake

*murty.9.13 I am not the flesh, bones and nerves because they are inconscient.

*vlm.10. But I perceive my body to be composed of flesh and bones; and not constituting my rational self; which like the lotus flower rises amidst the waters, without bearing any relation with that element.

माम्सम् जडम् न तद् अहम् न एव अहम् रक्तम् अप्य् अलम् ।

mAMsam jaDam na tat_aham na_eva_aham raktam api_alam |

जडान्य् अस्थीनि न एव अहम् न च एतानि मम क्वचित् ॥५।५९।११॥

jaDAni_asthIni na_eva_aham na ca_etAni mama kva.cit ||5|59|11||

mAMsa.meat.m is jaDa.inert.m na tat_aham . not that am I .

na.not eva.very/only/indeed aham.I rakta.xx.m api.tho/even alam.enuf/rather+ jaDa.inert.s.Any_asthIni na_eva_aham na ca_etAni mama kva.cit . x

मांसं जडं न तdaहं I am not this inert meat,

न एव अहं रक्तmaप्य् अलम् nor am I even enough anyhow the blood,

जडानि अस्थीनि न एव अहं I am not these very bones

न च एतानि मम क्वचित् nor are they mine anywhen. .11.

*vlm.11. I find the flesh of my body, to be dull and gross matter which do not make my soul; and I find too my rational part to be not this gross flesh at all. So do I find my bones likewise to be insensible substances, and consequently forming no part of

my sentient soul.

*murty.9.13 This body with all its limbs may be considered as mine. Let me examine the implications of this. I am not the flesh, bones and nerves because they are inconscient.

I am not this raw meat,

nor am I the "royal" blood,

and I am not these here bones,

nor are they mine anywhen.

कर्म.इन्द्रियाणि न एव अहम् न.च कर्म.इन्द्रियाणि मे ।

karma.indriyANi na_eva_aham na.ca karma.indriyANi me |

जडम् यत् किल देहे अस्मिंस् तद् अहम् न एव चेतनः ॥५।५९।१२॥

jaDam yat kila dehe_asmin_tat_aham na_eva cetana: ||5|59|12||

karma.indriyANi na eva aham x

na.ca karma.indriyANi me x

jaDam yat kila dehe asmin x

tat_aham na eva cetana: x

*vlm.12. I am none of the organs of action, nor do these organs compose myself. All organic bodies are composed of gross matter, and do not consequently constitute the animated soul.

*murty.9.13 This body with all its limbs may be considered as mine. Let me examine the implications of this. I am not the flesh, bones and nerves because they are inconscient. The organs of actions are not I, nor are they mine, because they are inconscient and I am conscious. I am not these buddhi and such senses. They are also inconscient.

न अहम् भोगा न मे भोगा न मे बुद्धि.इन्द्रियाणि च ।

na_aham bhogA* na me bhogA* na me buddhi.indriyANi ca |

जडाण्य् अस्त.स्वरूपाणि न च बुद्धि.इन्द्रियाण्य् अहम् ॥५।५९।१३॥

jaDANi_asta.svarUpANi na ca buddhi.indriyANi_aham ||5|59|13||

na_aham bhogA

I'm not the Feast

na me bhogA and it's not Mine

na me buddhi.indriyANi ca nor are the intellective organs Mine.

jaDANy (All things) are frozen

asta.sva.rUpANi

set.own.forms

set with the sunset, settled with the water into ice.

na ca buddhi.indriyANy_aham nor are the intellective organs Me.

*vlm. 13. I am not the nourishment, which nourishes the body and not the soul which makes myself; nor am I any organs of sense, which perceives the material impressions, and have no sensibility without the intellect.

*murty.9.13.... I am not these buddhi and such senses. They are also inconscient.

मूलम् संसृति.दोषस्य मनो न अहम् जडम् हि तत् ।

mUlam saMsRti.doSasya mana:_na_aham jaDam hi tat |

अथ बुद्धिर् अहम्.कार इति दृष्टिर् मनो.मयी ॥५।५९।१४॥

atha buddhi:_aham.kAra* iti dRSTi:_mano.mayI ||5|59|14||

mUlam saMsRti.doSasya mana:_na_aham jaDam hi tat x

atha buddhi:_aham.kAra_iti dRSTi:_mano.mayI . x

*sv.15 Now, what is left?

*vlm.14. I am not the mind which is a passive agent, and minds whatever is felt by it. It is called the understanding (buddhi) from its standing under all its external and internal perceptions and conceptions (bodha) and is the root of all worldly evils caused by its egoistic feelings.

*murty.14.15. Because of the blemish of unsteadiness I am not mind; mind is stupid. Then 'Buddhi and Ahamkara' : these two are constituents of mind. And so not mine. Thus it is clear that I am not mind and buddhi and such senses. Let me inquire into the rest.

*sv.9.14 Let me enquire into this body. I am not the inert substances like flesh and bones — nor am I the blood, nor the organs of action. All these are inert substances, but I am sentient. lam not the enjoyments, nor do they belong to me; this intellect and the sense.organs are not me, nor are they mine — they are inert and I am sentient. I am not the mind which is the root.cause of this ignorant cycle of birth and death. I am not the faculty of discrimination nor am I the egosense, these being notions that arise in the mind.

मनो=बुद्धि.इन्द्रिय.आद्यन्तो भूत.कोशश् चलद्.वपुः ।

mana:=buddhi.indriya.Adyanta:_bhUta.koza:_calat.vapu: |

न अहम् एव शरीर.आदि शिष्टम् आलोकयाम्य् अहम् ॥५।५९।१५॥

na_aham eva zarIra.Adi ziSTam AlokayAmi_aham ||5|59|15||

mano=buddhi.indriya.Adyanta:_bhUta.kozaz_calad.vapu: x

na_aham eva zarIra.Adi ziSTam AlokayAmy_aham . x

*vlm.15. Thus I am neither the mind nor understanding, nor the internal senses nor the external organs of action. I am not the inward subtile body, nor its outward material and self locomotive form, but am something besides all of these which I want to know.

*sv.9.15... I am not the mind which is the root.cause of this ignorant cycle of birth and death. I am not the faculty of discrimination nor am I the egosense, these being notions that arise in the mind. Now, what is left?

शेषस् तु चेतनो जीवः स चेच् चेत्येन चेतति ।

zeSa:_tu cetana:_jIva: sa* cet_cetyena cetati |

अन्येन बोध्यमानो ऽसौ न आत्मा.तत्त्व=वपुर् भवेत् ॥५।५९।१६॥

anyena bodhyamAna:_asau na_AtmA.tattva=vapu:_bhavet ||5|59|16||

zeSa:_tu cetana: jIva:

But as.for the remaining sentient Living jIva

sa cec_cetyena cetati

if it conceives by means of concepts,

anyena bodhyamAna: asau

it is realizing through something else:

na AtmA.tattva=vapu:_bhavet

there is no body that is the "Self".

Now, what is left?

As.for the remaining sentient Living jIva,

if it conceives by means of concepts, it is realizing through something else:

there is no body that is the "Self".

*sv.16 What remains is the sentient jIva. But, it is involved in subject.object relationship. That which is the object of knowledge or comprehension is not the self.

*vlm.16. I see at last my intelligent living soul, reflecting on the intelligibles, thence called its intelligence. But this intelligent principle being roused (to its action of thinking) by others (the intelligibles), does not ccme under the category (_padArtha) of the soul.atma; (which is independent, and self.consciousness only).

*murty.16.18.... I was active as one possessing Self. I am that infinite Self not the finite being. I belong to the Paramatnan.

*AB. cetana: pramAtA cognizer cetyena prameyena with the cognized saha together cetati | tathA ca aham.idam cetyAmi ti tripuTI.the knowledge triad: knower, knowing, known, dRk.dRzya.draSTR|| sAkSiNA bodhyamAno'sau pramAtA na Atmanas tattva.vapus tAttvikam rUpam iti sambhAvyata i.a. •• Try saying sa cec cetyena cetati fast five times!

*sv.... it is involved in subject.object relationship. That which is the object of knowledge or comprehension is not the self.

एवम् त्यजामि संवेद्यम् चेत्यम् न अहम् हि तत् किल ।

evam tyajAmi saMvedyam cetyam na_aham hi tat kila |

शेषो विकल्प.रहितो विशुद्ध.चिद् अहम्.स्थितः ॥५।५९।१७॥

zeSa:_vikalpa.rahita:_vizuddha.cit_aham.sthita: ||5|59|17||

evam tyajAmi saMvedyam cetyam na_aham hi tat kila x

zeSo vikalpa.rahito vizuddha.cit_aham.sthita: . x

*vlm.17. Thus I renounce the knowable (living soul), and do not acknowledge the intelligible intelligence as myself. It is at the end of all the immutable and pure Intellect, which remains to be owned as myself,

*murty.16.18. 5959 And so it can not form the body of the principle of Self. I reject this as 'not I'. What remains then is the pure changeless consciousness. And that is 'I'. What a wonder I was in possession of the Self for all the time. I was active as one possessing Self. I am that infinite Self not the finite being. I belong to the Paramatnan.

*sv.17.19 Thus do I abandon that which is knowable — or the object. What now remains is the pure consciousness which is free from the shadow of doubt. I am the infinite self, for there is no limit to this self. Even the gods like BrahmA the creator, Indra the king of gods, Yama the god of death, Vayu the god of wind and all the countless beings are strung on this infinite consciousness.

चित्रम् एषो ऽस्मि लब्ध.आत्मा जातः कालेन कार्यवान् ।

citram eSa:_asmi labdha.AtmA jAta: kAlena kAryavAn |

एष सो ऽहम् अनन्त.आत्मा न अन्तो ऽस्य परमात्मनः ॥५।५९।१८॥

eSa_sa:_aham anantAtmA na_anta:_asya paramAtmana: ||5|59|18||

citram eSa:_asmi

what a wonder I am!

labdha.AtmA jAta: kAlena kAryavAn

eSa_sa:_aham anantAtmA

na_anta:_asya paramAtmana:

there is no boundary of this Absolute.Self

*vlm.18. Ah! it is wonderful at last, that I have come to know the soul after so long a time, and find it to be myself the infinite soul, and the Supreme Spirit which has no end.

citrameSo’smi labdhAtmA jAta: kAlena kAryavAn |

eSa so’hamanantAtmA nAnto’sya paramAtmana: ||5|59| 18
*VA. amazing, I am that attained Self, seem to obtained in time. I

am that limitless Self, not a limited being.

*AS. It is amazing that after a long effort (kAlena kAryavAn), I have now acquired self knowledge (labdhAtmA), I am indeed this infinite soul which exists forever!

ब्रह्मणि इन्द्रे यमे वायौ सर्व.भूत.गणे तथा ।

brahmaNi_indre yame vAyau sarva.bhUta.gaNe tathA |

स एष भगवान् आत्मा तन्तुर् मुक्तास्व् इव स्थितः ॥५।५९।१९॥

sa* eSa* bhagavAn_AtmA tantu:_muktAsu_iva sthita: ||5|59|19||

brahmaNi_indre yame vAyau

i brahmA the Creator, indra the Crafty, yama the DeathLord, the Wind

sarva.bhUta.gaNe tathA x

sa_eSa_bhagavAn AtmA x

tantu:_muktAsu_iva sthita: x

*vlm.19. As Indra and the gods reside and are resolved in Brahma, so the spirit of God pervades through all material bodies, as the string of the necklace, passes through the poles of all the pearls of which it is composed. (This all pervasive soul is known as _sUtra.AtmA, one of the ten hypostases of the Divinity).

*murty.19.25. This Lord, the Self abides in all the elements, Brahma, Indra, air and all beings like a string running through pearls (in a necklace). Consciousness. force is immaculately pure....

*sv.17.19.... Even the gods like BrahmA the creator, Indra the king of gods, Yama the god of death, Vayu the god of wind and all the countless beings are strung on this infinite consciousness.

चिच्.छक्तिर् अमला सा एषा चेत्य.आमय.विवर्जिता ।

cit.zakti:_amalA sA_eSA cetyAmaya.vivarjitA |

भरिता अशेष.दिक्.कुञ्जा भैरव.आकार.धारिणी ॥५।५९।२०॥

bharitA_azeSa.dik.kuJjA bhairava.AkAra.dhAriNI ||5|59|20||

...

cit.zakti:_amalA sA_eSA cetyAmaya.vivarjitA + bharitA_azeSa.dik.kuJjA bhairava.AkAra.dhAriNI

#cetyAmaya / cf nirAmaya

*vlm.20. The power of the soul known as intellect, is pure and unsullied in its nature; it is devoid of the dirt of thinkable objects, and fills the infinite space with its immense and stupendous figure. (The omniscience of God comprehends the whole universe in itself, and pervades all through it as the subtile air).

*murty.19.25. This Lord, the Self abides in all the elements, Brahma, Indra, air and all beings like a string running through pearls (in a necklace). Consciousness. force is immaculately pure. It is devoid of all phenomena. It fills all the quarters with its (massive) Bhairava form. It is immanent in all states of existence. It is subtle and is devoid of becomings and non.becomings. It is in all the worlds. It is a storehouse of all power. It is splendorously beautiful. It is the lamp that illumines everything. It is the string holding together all mutable worlds. It is full of all forms and deformations. It is free of all form.It multiplies into innumberable beings and is immanent in all. It holds the fourteen species in the fourteen worlds in its womb. It holds the experience of this world in itself. All movements of joy and sorrow are its illusory reflections alone. The supreme consciousness reflects as multitude of forms. All these forms are Self alone.

*sv.20.23 This cit.sakti (omnipotent consciousness) is free from the defect of objectivity. It is beyond being and non.being, though it is the reality in all being. It pervades all beings in the universe. It is the beauty in all, it is the light of all. It is the essence of all forms and all modifications: yet it is beyond all these. At all times it is all in all.

सर्व.भाव.गता सूक्ष्मा भाव.अभाव.विवर्जिता ।

sarva.bhAva.gatA sUkSmA bhAva.abhAva.vivarjitA |

आ.ब्रह्म=भुवन+अन्तःस्था सर्व.शक्ति.समुद्गिका ॥५।५९।२१॥

A.brahma=bhuvana+anta:sthA sarva.zakti.samudgikA ||5|59|21||

sarva.bhAva.gatA sUkSmA

bhAva.abhAva.vivarjitA |

A.brahma=bhuvana+anta:.sthA sarva.zakti.samudgikA . x

...

the state of Being.everywhere

Becoming o&r unBecoming

from Brahmaworld to Underground

with packs of every shakti.Power

...

*vlm.21. The intellect is devoid of all attributes, and pervades all existences in its subtile form; stretches itself from the highest empyrean of heaven to the lowest deep, and is the reservoir of all power.

#samudga, #samudgaka m. n. a round box or casket Das3. Ratna7v. &c. ; (in rhet.) prec. L. .* #samudgika, y5059.021.

##vRj . #varjita . #vivarjita – avoided. abandoned by, destitute or deprived of, free or exempt from (instr. or comp) • that from which anything is excluded ./. subtracted.

सर्व.सौन्दर्य.सुभगा सर्व.प्राकाश्य.दीपिका ।

sarva.saundarya.subhagA sarva.prAkAzya.dIpikA |

सर्व.संसार.मुक्तानाम् तन्तुर् आतत.रूपिणी ॥५।५९।२२॥

sarva.saMsAra.muktAnAm tantu:_Atata.rUpiNI ||5|59|22||

...

sarva.saundarya.subhagA

sarva.prAkAzya.dIpikA x

sarva.saMsAra.muktAnAm tantu:_Atata.rUpiNI . x

*murty.19.25.... It is splendorously beautiful. It is the lamp that illumines everything. It is the string holding together all mutable worlds. It is full of all forms and deformations...

*vlm.22. It is replete with all beauty, and is the light that enlightens all objects unto us; it is the connecting chain to which all the worlds are linked together like pearls in the necklace.

सर्व.कार.विकार.आढ्या सर्व.आकार.विवर्जिता ।

sarva.kAra.vikAra.ADhyA sarva.AkAra.vivarjitA |

सर्व.भूत.ओघताम् याता सर्व.दा सर्व.ताम् गता ॥५।५९।२३॥

sarva.bhUta.oghatAm yAtA sarva.dA sarva.tAm gatA ||5|59|23||

sarva.kAra.vikAra.ADhyA x

sarva.AkAra.vivarjitA x

sarva.bhUta.oghatAm yAtA sarva.dA sarva.tAm gatA . x

सर्वकारविकार.आढ्या It is the fruition of all forms and mutations,

सर्वआकारविवर्जिता devoid of all formation,

सर्वभूत.ओघताम् याता having come to its multitude of all beings

सर्वदा सर्वतां गता always gone to Allness. .23.

*vlm.23. It is formless but capable of all forms and mutations; being connected with all matters, and conversant with all subjects at all times. (The intellect embraces all subjects and its subjective knowledge comprehends all objects). It has no particular name nor form, but is taken as varied into different forms, according to the operations of the intellect.

*murty.19.25.... It is full of all forms and deformations. It is free of all form....

*sv.20.23... It is the essence of all forms and all modifications: yet it is beyond all these. At all times it is all in all.

चतुर्.दश.विधान्य् एषा भूतानि भुवन.उदरे ।

catur.daza.vidhAni_eSA bhUtAni bhuvana.udare |

एतन्.मयी इयम् कलना जागती वेदन.आत्मिका ॥५।५९।२४॥

etat.mayI_iyam kalanA jAgatI vedana.AtmikA ||5|59|24||

catur.daza.vidhAny_eSA bhUtAni bhuvana.udare + etan.mayI_iyam kalanA jAgatI vedana.AtmikA . x

*sv.24 It is itself spread out as these fourteen planes of existence: even the notion concerning this universe is nothing but this omnipotent consciousness.

*vlm.24. It assumes fourteen forms in its cognition of so many sorts of beings contained in the two wombs of the world; it is varied in all these forms, in order to take cognizance of all things composing the whole body of the natural world. (The intellect comprises the fourteen sciences of Sanskrit literature over which it bears its command. Another gloss means by it the fourteen worlds, which are under the cognizance and

dominion of the intellect).

मिथ्या अवभास.मात्रम् तु सुख.दुःख.दशागतिः ।

mithyA_avabhAsa.mAtram tu sukha.du:kha.dazAgati: |

नानाकार.मय.आभासः सर्वम् आत्मा एव चित्.परा ॥५।५९।२५॥

nAnAkAra.maya.AbhAsa: sarvam AtmA_eva cit.parA ||5|59|25||

mithyA_avabhAsa.mAtram tu sukha.du:kha.dazAgati: + nAnAkAra.maya.AbhAsa: sarvam AtmA_eva cit.parA . x

but it is a false mode of appearance

the way of states of pleasure & pain

a projection made of many embodiments

for everything is only Self proceeding in Consciousness

*sv. It is by its power that everything in the whole universe dances to its tunes.

*vlm.25. The course of human happiness and misery, is a false representation of the understanding; and the varieties of representations in the mind, are mere operations of the soul and its attribute of the Intellect.

सो ऽयम् आत्मा मम व्यापी सा इयम् तद् अवबोधनम् ।

sa:_ayam AtmA mama vyApI sA_iyam tat_avabodhanam |

सा इयम् आकलित.अङ्ग.आभा करोति नृप.विभ्रमम् ॥५।५९।२६॥

sA_iyam Akalita.aGga.AbhA karoti nRpa.vibhramam ||5|59|26||

sa:_ayam AtmA mama vyApI

so this Self of mine pervades

sA_iyam tat_avabodhanam x

sA_iyam Akalita.aGga.AbhA x

karoti nRpa.vibhramam x

*murty.26 Such Self of mine is spread all over. Shining with its Self conceived divisions, it causes the perplexity and falsehood of kingship (in me).

*vlm.26. Thus this soul of mine is the same with the All pervading spirit; and this understanding in me, is no other than that All knowing intellect. It is the same mind, that represents these imaginery images in the sensory of my mind, and causes the error of my kingship in me.

so’yamAtmA mama vyApI seyam yadavabodhanam |

seyamAkalitAGgAbhA karoti nRpavibhramam ||5|59| 26
*VA. This is my spread out (as world) Self, this is that which is

awareness (of smth), this makes the live body be taken mistakenly as
king

*AS. I am the soul that encompasses all; (yet) this cit (awareness) is creating feeling (avabodhanam) and having formed the vision of a body (Akalita.aGga.AbhA) does king.like actions (nRpavibhramam karoti).

अस्या एव प्रसादेन मनो देह.रथे स्थितम् ।

asyA: eva prasAdena mana:_deha.rathe sthitam |

संसार.जाल.लीलासु याति वल्गति नृत्यति ॥५।५९।२७॥

saMsAra.jAla.lIlAsu yAti valgati nRtyati ||5|59|27||

asyA: eva prasAdena

mana:_deha.rathe sthitam |

saMsAra.jAla.lIlAsu

yAti valgati nRtyati . x

by grace of this

Mind rides its Body.chariot

into the saMsAra.Convolution it comes

with all its song & dance

*murty. By the grace of this consciousness...

*vlm.p.27 It is by good grace of Consciousness that the mind is seated in the vehicle of the body and ranges with joy amidst the play and diversions of the diverse scenes of this world. *vlm. by good grace of the Intellect...

इदम् मनः.शरीर.आदि न किम्चिद् अपि वस्तुतः ।

idam mana:zarIra.Adi na kim.cit_api vastuta: |

नष्टे न किम्चिद् अप्य् अस्मिन् परिनश्यति पेलवे ॥५।५९।२८॥

naSTe na kimcit_api_asmin pari.nazyati pelave ||5|59|28||

idam mana:zarIra.Adi

na kim.cit_api vastuta: x

naSTe na kim.cit_apy_asmin

pari.nazyati pelave . x

*murty.28 In fact, there is nothing like body and mind and such. If they are destroyed, no damage ensues to anyone.

*vlm.28. But this mind and this body and all diversities are nothing in reality; they are all destroyed by the cruel hand of death, and not a vestige of them remains behind. (But the soul and its intellect are indestructible).

जगज्.जालम् अयम् नृत्तम् इदम् चित्त.नटैस् ततम् ।

jagat.jAlam ayam nRttam idam citta.naTai:_tatam |

एतया एव एकया बुद्ध्या दृश्यते दीप.लेखया ॥५।५९।२९॥

etayA_eva_ekayA buddhyA dRzyate dIpa.lekhayA ||5|59|29||

jagaj.jAlam ayam nRttam

this net of the Worlds, this dance,

idam citta.naTais_tatam

this expanse of peformers of mental Affections

etayA_eva_ekayA buddhyA

only by this one buddhi.Intellect

dRzyate dIpa.lekhayA

is seen by the light of its radiant lamp

कष्टम् मुधा एव मे चिन्ता निग्रह.अनुग्रह=स्थितौ ।

kaSTam mudhA_eva me cintA nigraha.anugraha=sthitau |

बभूव देह.निष्ठा इह न किम्.चिद् अपि देहकम् ॥५।५९।३०॥

babhUva deha.niSThA_iha na kim.cit_api dehakam ||5|59|30||

kaSTam mudhA_eva me cintA x

nigraha.anugraha=sthitau x

babhUva deha.niSThA_iha x

na kim.cit_api dehakam –

*murty.30 What a problem! vainly I am thinking of law and order and compassion. When there is no body, I am devoted to the idea of body.

*sv.30.32 How foolish of me to have experienced distress at having to bless and punish! I have been awakened, I have seen all that there is to be seen, I have attained all that is worth attainment.

*vlm.30. Alas, I find these painful thoughts of mine for the punishment, retribution and well being of my people, to be all for nothing; since whatever is done for the body, perishes with the body also.

अहो त्व् अहम् प्रबुद्धो ऽस्मि गतम् दुर्.दर्शनम् मम ।

aho tu_aham prabuddha:_asmi gatam dur.darzanam mama |

दृष्टम् दृष्टव्यम् अखिलम् प्राप्तम् प्राप्यम् इदम् मया ॥५।५९।३१॥

dRSTam dRSTavyam akhilam prAptam prApyam idam mayA ||5|59|31||

aho O

tu but

a.ham I

prabuddho_asmi am awakened

gatam dur.darzanam mama the evil.presence gone from.me

dRSTam dRSTavyam akhilam x

prAptam prApyam idam mayA . x

*murty.31 Oh! I am now enlightened about 'I and you'. The bad perceptions of mine have vanished. I have seen all that is to be seen. Whatever is mine I have gained.

*vlm.31. O, that I am awakened to truth at present, and released from the mirage of my false views long before; I have come to see what is worth seeing, and have found all that is worthy to be had.

सर्वम् किम्चिद् इदम् दृश्यम् दृश्यते यज् जगद्.गतम् ।

sarvam kimcit_idam dRzyam dRzyate yat_jagat.gatam |

चिन्.निष्पन्द.अंश.मात्र.अंशान् न अन्यत् किम्.चन शाश्वतम् ॥५।५९।३२॥

cit.niSpanda.aMza.mAtra.aMzAt_na_anyat kim.cana zAzvatam ||5|59|32||

sarvam kim.cit_idam dRzyam dRzyate yat_jagat.gatam x

cit.niSpanda.aMza.mAtra.aMzAn_na_anyat kim.cana zAzvatam . x

*murty.32 Whatever is visible here is all that belongs to the world. There is nothing eternal in this.

*vlm.32. All these visibles which are seen to be wide spread throughout this universe, are no more than false phantoms, presented or produced by the vibrations of the intellect; and do not last for long.

*sv.30.32 How foolish of me to have experienced distress at having to bless and punish! I have been awakened, I have seen all that there is to be seen, I have attained all that is worth attainment.

क्व तौ कीदृग्.विधौ वा अपि किम्.निष्ठौ वा किम् आत्मकौ ।

kva tau kIdRk.vidhau vA_api kim.niSThau vA kim Atmakau |

निग्रह.अनुग्रहौ लोके हर्षामर्ष.क्रमौ तथा ॥५।५९।३३॥

nigraha.anugrahau loke harSAmarSa.kramau tathA ||5|59|33||

kva tau kIdRg.vidhau vA_api kim.niSThau vA kim Atmakau + nigraha.anugrahau loke harSAmarSa.kramau tathA . x

*murty.33 Where are the two perceptions of restraint and compassion? What is there content? They are like joy and sorrow (which do not exist).

*vlm.33. What is the good then of theese my punishments and rewards to my people, which produce their pain and pleasure for a short, and do not lead to the lasting welfare of their souls.

*sv.33.35 What are all these: pain and pleasure, happiness and sorrow, blessing and punishment?

किम् सुखम् किम् नु वा दुःखम् सर्वम् ब्रह्म इदम् आततम् ।

kim sukham kim nu vA du:kham sarvam brahma_idam Atatam |

अहम् आसम् मुधा मूढो_दिष्ट्या मूढो ऽस्म्य् अहम् स्थितः ॥५।५९।३४॥

aham Asam mudhA mUDha:_diSTyA mUDha:_asmi_aham sthita: ||5|59|34||

kim sukham kim nu vA du:kham sarvam brahma_idam Atatam |

aham Asam mudhA mUDha:_diSTyA mUDha:_asmi_aham sthita: . x

what good is pleasure? what good is pain?

the brahman is this outspread Immensity.

so be it

I'm such a fool

*murty.34 What is happiness and what is sorrow? All is that vast Brahman. Unnecessarily I remained a fool and stupid.

*vlm.34 What do these pains and pleasures mean to us when they both proceed from ourselves and are alike in the sight of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}? All along I have been ignorant of this truth which, fortunately, has now dawned upon me.

किम् अस्मिन्.न् एवम् आलोके शोच्यते किम् वि.मुह्यते ।

kim asmin_evam Aloke zocyate kim vi.muhyate |

किम् प्रेक्ष्यते किम् क्रीयते स्थीयते वा अथ गम्यते ॥५।५९।३५॥

kim prekSyate kim krIyate sthIyate vA_atha gamyate ||5|59|35||

kim asmin.n

Whatever.here

evam Aloke zocyate

in such a light is grieved?

kim vimuhyate x

kim prekSyate x

kim krIyate x

kim sthIyate vA

atha gamyate . x

*murty.35 Having seen the supreme light, what for should I grieve and by what for should I be deluded? What should I see? What should I do? Where should I reach and where should I stay?

*vlm.35. What shall I now do under the influence of this light; shall I now be sorry or joyous for it; what have I now to look at and do, as to whether I shall now remain in this place or go away from here?

*sv.33.35 What are all these: pain and pleasure, happiness and sorrow, blessing and punishment?

किम्.चिद् एवम् इदम् नाम चिद्.आकाशम् विराजते ।

kim.cit_evam idam nAma cit.AkAzam virAjate |

नमो नमस् ते निस्तत्त्व दिष्ट्या दृष्टो असि सुन्दर ॥५।५९।३६॥

nama:_nama:_te nistattva diSTyA dRSTa:_asi sundara ||5|59|36||

kim.cit_evam idam nAma

so whatever is called This

cit.AkAzam virAjate

projects Consciousness.Space.

nama:_nama:.te nis.tattva

Glory, glory to you without.Thatness

diSTyA dRSTo asi sundara

So be it. You are seen, beautiful!

*vlm.36. I behold this wondrous sphere of the intellect, now shining upon me in its full splendour; and I hail thee, O holy light! which I see before blasing me, but of which I can predicate nothing.

*murty.36 Nothing else other than the consciousness.ether is effulgent and radiant. Salutations to you O Supreme Self. You look majestic and splendorous.

*sv.36.38 All this is pervaded by Brahman. Where is the justification for grief and delusion; who does what? It is but the infinite consciousness that exists. Salutations to you, O beautiful god, salutations to the infinite self!

अहो नु सम्प्रबुद्धो अस्मि सम्यग्.ज्ञातमलम् मया ।

aho nu samprabuddha:_asmi samyak.jJAtamalam mayA |

नम:_मह्यम् अनन्ताय सम्यग्.ज्ञान.उदयाय च ॥५।५९।३७॥

nama:_mahyam anantAya samyag.jJAna.udayAya ca ||5|59|37||

aho nu samprabuddha: asmi

O now I am fully awakened,

samyag.jJAtam alam mayA

totally known well.enuf by me

(glory to me and to the fruitful rise of total Wisdom)

...

aho.O nu.now samprabuddha.x: asmi.am samyak.x.jJAta.x.m alam.enuf/fully mayA.by/with.me | namas.praise.to/hail! mahyam.me ananta. boundless/endless.aya samyag.x.jJAna.knowledge/Wisdom.udaya.rise/ascent.aya ca.&/also/too

samprabuddha.x:

samyak.x.

jJAta

samyag

*murty.37 Oh! I am now enlightened. I am the knower fo all. Salutations to my all knowing Self.

*vlm.37. Ah! that I am now so awakened and enlightened and come to know the whole truth in me; I hail, therefore, myself now instinct with infinity and Omniscience.

*AB.

विगत.रञ्जन.निर्विषय.स्थितिर्

vigata.raJjana.nir.viSaya.sthiti:_

गत.भव.भ्रम.रञ्जित.वर्जिते ।

gata.bhava.bhrama.raJjita.varjite |

स्थिर.सुषुप्त.कलाभिगतस् ततः

sthira.suSupta.kalAbhigata:_tata:

सम.समम् निवसाम्य् अहम् आत्मनि ॥५।५९।३८॥

sama.samam nivasAmi_aham Atmani ||5|59|38||

...

vigata.x.raJjana.x.nirviSaya.sthiti.state:

gata.having.gone.to.bhava.x.bhrama.confusion/error.raJjita.x.varjita.x.i

sthira.x.suSupta.x.kala.abhigata:

tatas.therefore/re.that samasama.x.m nivas<.Ami aham."I" Atma.self/Self\soul.ni

*Murty.38 I abide in my Self as one in equilibrium. I am in that state of constant _suSupti (deep sleep). I am free from all illusions about the mutable world. I have no attachments or delusions. I am free of all sentience.

*vlm.38. Being freed from the paintings of my mind, and cleared from the loss of the sensible objects, and also released from the errors of this world; I rest myself, in the lap of my tranquil soul, as in a state of sound sleep, and in utter oblivion of all my internal and external impressions.

*sv.36.38 All this is pervaded by _brahman. Where is the justification for grief and delusion; who does what? It is but the infinite consciousness that exists. Salutations to you, O beautiful god, salutations to the infinite self!

oॐm

next Canto

FM5060

+++

DN5059 SURAGHU'S REPOSE 2.my06

सर्ग ५.५९

sarga 5.59

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

इत्य् उक्त्वा भगवान् एनम् सु.रघुम् रघु.नन्दन ।

iti_uktvA bhagavAn enam su.raghum raghu.nandana |

ययौ स्वम् एव रुचिरम् माण्डव्यो मौन.मण्डलम् ॥५।५९।१॥

yayau svam eva ruciram mANDavya:_mauna.maNDalam ||5|59|1||

गते वर.मुनौ राजा गत्वा एकान्तम् अनिन्दितम् ।

gate vara.munau rAjA gatvA_ekAntam aninditam |

धिया संचिन्तयाम्.आस को नाम अहम् इति स्वयम् ॥५।५९।२॥

dhiyA saMcintayAm.Asa ka:_nAma_aham iti svayam ||5|59|2||

न अहम् मेरुर् न मे मेरुर् जगन् न अहम् न मे जगत् ।

na_aham meru:_na me meru:_jagat_na_aham na me jagat |

न अहम् शैला न मे शैला धरा न अहम् न मे धरा ॥५।५९।३॥

na_aham zailA na me zailA dharA na_aham na me dharA ||5|59|3||

किरात .मण्डलम् न इदम् मम न अहम् च मण्डलम् ।

kirAta .maNDalam na_idam mama na_aham ca maNDalam |

निज .संकेत .मात्रेण केवलम् देश एव मे ॥५।५९।४॥

nija .saMketa .mAtreNa kevalam deza* eva me ||5|59|4||

त्यक्तो_मया एष संकेतो न अहम् देशो न वा एष मे ।

tyakta:_mayA_eSa* saMketa:_na_aham deza:_na vA_eSa: me |

इदानीम् नगरम् शिष्टम् एष एव अत्र निश्चयः ॥५।५९।०५॥

idAnIm nagaram ziSTam eSa: eva_atra nizcaya: ||5|59|5||

पताका .वन .पङ्क्त्य्.आढ्या भृत्य.उपवन .संकुला ।

patAkA .vana .paGkti.ADhyA bhRtya.upavana .saMkulA |

गज.अश्व .सामन्त .युता पुरी न अहम् न मे पुरी ॥५।५९।०६॥

gaja.azva .sAmanta .yutA purI na_aham na me purI ||5|59|6||

07 08 09

तद् अत्र तावद् माम्स.अस्थि न अहम् एतद् अ .चेतनम् ।

tat_atra tAvat_mAMsa.asthi na_aham etat_a .cetanam |

न च एतन् मम संश्लेषम् एत्य् अब्जस्य यथा जलम् ॥५।५९।१०॥

na ca_etat_mama saMzleSam eti_abjasya yathA jalam ||5|59|10||

माम्सम् जडम् न तद् अहम् न एव अहम् रक्तम् अप्य् अलम् ।

mAMsam jaDam na tat_aham na_eva_aham raktam api_alam |

जडान्य् अस्थीनि न एव अहम् न च एतानि मम क्वचित् ॥५।५९।११॥

jaDAni_asthIni na_eva_aham na ca_etAni mama kva.cit ||5|59|11||

कर्म.इन्द्रियाणि न एव अहम् न.च कर्म.इन्द्रियाणि मे ।

karma.indriyANi na_eva_aham na.ca karma.indriyANi me |

जडम् यत् किल देहे अस्मिंस् तद् अहम् न एव चेतनः ॥५।५९।१२॥

jaDam yat kila dehe_asmin_tat_aham na_eva cetana: ||5|59|12||

न अहम् भोगा न मे भोगा न मे बुद्धि.इन्द्रियाणि च ।

na_aham bhogA* na me bhogA* na me buddhi.indriyANi ca |

जडाण्य् अस्त .स्वरूपाणि न च बुद्धि.इन्द्रियाण्य् अहम् ॥५।५९।१३॥

jaDANi_asta .svarUpANi na ca buddhi.indriyANi_aham ||5|59|13||

मूलम् संसृति .दोषस्य मनो न अहम् जडम् हि तत् ।

mUlam saMsRti .doSasya mana:_na_aham jaDam hi tat |

अथ बुद्धिर् अहम्.कार इति दृष्टिर् मनो.मयी ॥५।५९।१४॥

atha buddhi:_aham.kAra* iti dRSTi:_mano.mayI ||5|59|14||

मनो=बुद्धि.इन्द्रिय .आद्यन्तो भूत .कोशश् चलद् .वपुः ।

mana:=buddhi.indriya.Adyanta:_bhUta .koza:_calat .vapu: |

न अहम् एव शरीर.आदि शिष्टम् आलोकयाम्य् अहम् ॥५।५९।१५॥

na_aham eva zarIra.Adi ziSTam AlokayAmi_aham ||5|59|15||

शेषस् तु चेतनो जीवः स चेच् चेत्येन चेतति ।

zeSa:_tu cetana:_jIva: sa* cet_cetyena cetati |

अन्येन बोध्यमानो ऽसौ न आत्मा .तत्त्व=वपुर् भवेत् ॥५।५९।१६॥

anyena bodhyamAna:_asau na_AtmA .tattva=vapu:_bhavet ||5|59|16||

एवम् त्यजामि संवेद्यम् चेत्यम् न अहम् हि तत् किल ।

evam tyajAmi saMvedyam cetyam na_aham hi tat kila |

शेषो विकल्प .रहितो विशुद्ध .चिद् अहम्.स्थितः ॥५।५९।१७॥

zeSa:_vikalpa .rahita:_vizuddha .cit_aham.sthita: ||5|59|17||

चित्रम् एषो ऽस्मि लब्ध.आत्मा जातः कालेन कार्यवान् ।

citram eSa:_asmi labdha.AtmA jAta: kAlena kAryavAn |

एष सो ऽहम् अनन्त.आत्मा न अन्तो ऽस्य परमात्मनः ॥५।५९।१८॥

eSa_sa:_aham anantAtmA na_anta:_asya paramAtmana: ||5|59|18||

ब्रह्मणि इन्द्रे यमे वायौ सर्व.भूत .गणे तथा ।

brahmaNi_indre yame vAyau sarva.bhUta .gaNe tathA |

स एष भगवान् आत्मा तन्तुर् मुक्तास्व् इव स्थितः ॥५।५९।१९॥

sa* eSa* bhagavAn_AtmA tantu:_muktAsu_iva sthita: ||5|59|19||

चिच्.छक्तिर् अमला सा एषा चेत्य.आमय .विवर्जिता ।

cit .zakti:_amalA sA_eSA cetyAmaya .vivarjitA |

भरिता अशेष .दिक्.कुञ्जा भैरव.आकार .धारिणी ॥५।५९।२०॥

bharitA_azeSa .dik.kuJjA bhairava.AkAra .dhAriNI ||5|59|20||

सर्व.भाव .गता सूक्ष्मा भाव.अभाव .विवर्जिता ।

sarva.bhAva .gatA sUkSmA bhAva.abhAva .vivarjitA |

आ .ब्रह्म=भुवन+अन्तःस्था सर्व.शक्ति .समुद्गिका ॥५।५९।२१॥

A .brahma=bhuvana+anta:sthA sarva.zakti .samudgikA ||5|59|21||

सर्व.सौन्दर्य .सुभगा सर्व.प्राकाश्य .दीपिका ।

sarva.saundarya .subhagA sarva.prAkAzya .dIpikA |

सर्व.संसार .मुक्तानाम् तन्तुर् आतत .रूपिणी ॥५।५९।२२॥

sarva.saMsAra .muktAnAm tantu:_Atata .rUpiNI ||5|59|22||

सर्व.कार .विकार.आढ्या सर्व.आकार .विवर्जिता ।

sarva.kAra .vikAra.ADhyA sarva.AkAra .vivarjitA |

सर्व.भूत.ओघताम् याता सर्व.दा सर्व.ताम् गता ॥५।५९।२३॥

sarva.bhUta.oghatAm yAtA sarva.dA sarva.tAm gatA ||5|59|23||

चतुर्.दश .विधान्य् एषा भूतानि भुवन.उदरे ।

catur.daza .vidhAni_eSA bhUtAni bhuvana.udare |

एतन्.मयी इयम् कलना जागती वेदन.आत्मिका ॥५।५९।२४॥

etat.mayI_iyam kalanA jAgatI vedana.AtmikA ||5|59|24||

मिथ्या अवभास.मात्रम् तु सुख .दुःख .दशागतिः ।

mithyA_avabhAsa.mAtram tu sukha .du:kha .dazAgati: |

नानाकार.मय.आभासः सर्वम् आत्मा एव चित् .परा ॥५।५९।२५॥

nAnAkAra.maya.AbhAsa: sarvam AtmA_eva cit .parA ||5|59|25||

सो ऽयम् आत्मा मम व्यापी सा इयम् तद् अवबोधनम् ।

sa:_ayam AtmA mama vyApI sA_iyam tat_avabodhanam |

सा इयम् आकलित.अङ्ग.आभा करोति नृप .विभ्रमम् ॥५।५९।२६॥

sA_iyam Akalita.aGga.AbhA karoti nRpa .vibhramam ||5|59|26||

अस्या एव प्रसादेन मनो देह .रथे स्थितम् ।

asyA: eva prasAdena mana:_deha .rathe sthitam |

संसार .जाल .लीलासु याति वल्गति नृत्यति ॥५।५९।२७॥

saMsAra .jAla .lIlAsu yAti valgati nRtyati ||5|59|27||

इदम् मनः .शरीर.आदि न किम्चिद् अपि वस्तुतः ।

idam mana:zarIra.Adi na kim.cit_api vastuta: |

नष्टे न किम्चिद् अप्य् अस्मिन् परिनश्यति पेलवे ॥५।५९।२८॥

naSTe na kim.cit_api_asmin pari.nazyati pelave ||5|59|28||

जगज्.जालम् अयम् नृत्तम् इदम् चित्त .नटैस् ततम् ।

jagat.jAlam ayam nRttam idam citta .naTai:_tatam |

एतया एव एकया बुद्ध्या दृश्यते दीप .लेखया ॥५।५९।२९॥

etayA_eva_ekayA buddhyA dRzyate dIpa .lekhayA ||5|59|29||

कष्टम् मुधा एव मे चिन्ता निग्रह.अनुग्रह=स्थितौ ।

kaSTam mudhA_eva me cintA nigraha.anugraha=sthitau |

बभूव देह .निष्ठा इह न किम्.चिद् अपि देहकम् ॥५।५९।३०॥

babhUva deha .niSThA_iha na kim.cit_api dehakam ||5|59|30||

अहो त्व् अहम् प्रबुद्धो ऽस्मि गतम् दुर्.दर्शनम् मम ।

aho tu_aham prabuddha:_asmi gatam dur.darzanam mama |

दृष्टम् दृष्टव्यम् अखिलम् प्राप्तम् प्राप्यम् इदम् मया ॥५।५९।३१॥

dRSTam dRSTavyam akhilam prAptam prApyam idam mayA ||5|59|31||

सर्वम् किम्चिद् इदम् दृश्यम् दृश्यते यज् जगद्.गतम् ।

sarvam kimcit_idam dRzyam dRzyate yat_jagat.gatam |

चिन् .निष्पन्द.अंश .मात्र .अंशान् न अन्यत् किम्.चन शाश्वतम् ॥५।५९।३२॥

cit .niSpanda.aMza .mAtra.aMzAt_na_anyat kim.cana zAzvatam ||5|59|32||

क्व तौ कीदृग्.विधौ वा अपि किम्.निष्ठौ वा किम् आत्मकौ ।

kva tau kIdRk.vidhau vA_api kim.niSThau vA kim Atmakau |

निग्रह.अनुग्रहौ लोके हर्षामर्ष .क्रमौ तथा ॥५।५९।३३॥

nigraha.anugrahau loke harSAmarSa .kramau tathA ||5|59|33||

किम् सुखम् किम् नु वा दुःखम् सर्वम् ब्रह्म इदम् आततम् ।

kim sukham kim nu vA du:kham sarvam brahma_idam Atatam |

अहम् आसम् मुधा मूढो_दिष्ट्या मूढो ऽस्म्य् अहम् स्थितः ॥५।५९।३४॥

aham Asam mudhA mUDha:_diSTyA mUDha:_asmi_aham sthita: ||5|59|34||

किम् अस्मिन्.न् एवम् आलोके शोच्यते किम् वि.मुह्यते ।

kim asmin_evam Aloke zocyate kim vi.muhyate |

किम् प्रेक्ष्यते किम् क्रीयते स्थीयते वा अथ गम्यते ॥५।५९।३५॥

kim prekSyate kim krIyate sthIyate vA_atha gamyate ||5|59|35||

किम्.चिद् एवम् इदम् नाम चिद्.आकाशम् विराजते ।

kim.cit_evam idam nAma cit.AkAzam virAjate |

नमो नमस् ते निस्तत्त्व दिष्ट्या दृष्टो असि सुन्दर ॥५।५९।३६॥

nama:_nama:_te nistattva diSTyA dRSTa:_asi sundara ||5|59|36||

अहो नु सम्प्रबुद्धो अस्मि सम्यग्.ज्ञातमलम् मया ।

aho nu samprabuddha:_asmi samyak.jJAtamalam mayA |

नम:_मह्यम् अनन्ताय सम्यग्.ज्ञान.उदयाय च ॥५।५९।३७॥

nama:_mahyam anantAya samyag.jJAna.udayAya ca ||5|59|37||

विगत .रञ्जन .निर्विषय .स्थितिर्

vigata .raJjana .nir.viSaya .sthiti:_

गत .भव .भ्रम .रञ्जित .वर्जिते ।

gata .bhava .bhrama .raJjita .varjite |

स्थिर .सुषुप्त .कलाभिगतस् ततः

sthira .suSupta .kalAbhigata:_tata:

सम .समम् निवसाम्य् अहम् आत्मनि ॥५।५९।३८॥

sama .samam nivasAmi_aham Atmani ||5|59|38||

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

--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To post to this group, send email to yoga-va...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/a52a4768-009a-4aed-8b79-05655fae65a1%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Jiva Das

unread,

Jun 29, 2021, 8:19:24 PM6/29/21

to yoga vasishtha

FM.5 Complete

https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1 .end.docx?dl=0

<https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1-end.docx?dl=0>

FM.5.59 SURAGHU'S REPOSE 2.my06

https://www.dropbox.com/s/wzn02s8uemc6xp0/fm5059%202.my06%20su.raghu%27s%20REPOSE%20.z38.docx?dl=0

*o*ॐ*m*

FM.5.59

*SURAGHU'S REPOSE*

*VASISHTHA THE PLENTIFUL said—*

इत्य् उक्त्वा भगवान् एनम् सु.रघुम् रघु.नन्दन ।

iti_uktvA bhagavAn enam su.raghum raghu.nandana |

ययौ स्वम् एव रुचिरम् माण्डव्यो मौन.मण्डलम् ॥५।५९।१॥

yayau svam eva rucira.m mANDavya:_mauna.maNDalam ||5|59|1||

.

*hey Darling of the Raghu clan, *

*that's what the Lord.Bhagavan said to this Suraghu*

*&*

*Mândavya went to his own pleasantly quiet domain*

*. *

iti.*so/as* uktvA. *so having said the Lord.Bhagavan, to this enam Suraghu*;

raghu.nandana *joy of the Raghu clan, *yayau.*went* svam.*Ur/itself* eva.
*very**/only* rucira.*bright/splendid\pleasant\agreeable.to
<http://agreeable.to>*.m mANDavya.*Manduson*: mauna*.Quiet*.maNDala.
*domain/sphere*.m

*. *

*VLMitra.p.1. Vasishtha continued:—O progeny of Raghu, after sage Mandavya

advised the Kirata king in this manner, he retired to his solitary abode
suited for holy saints and sages.

गते वर.मुनौ राजा गत्वा एकान्तम् अनिन्दितम् ।

gate vara.munau rAjA gatvA_ekA*nta.m *aninditam |

धिया संचिन्तयाम्.आस को नाम अहम् इति स्वयम् ॥५।५९।२॥

dhiyA saMcintayAm.Asa ka:_nAma_aham iti svayam ||5|59|2||

.

*when the best of munis had gone,*

*the Râjâ went to a suitable solitude*

*and considered this *

*in his thott*

*:*

*"Just what is this "I" itself?" *

gate vara.munau rAjA gatvA_ekA*nta.m *aninditam |

dhiyA saMcintayAm.Asa ka:_nAma_aham iti svayam.*. *

*VLMitra.p.2 After the sage left, the king also retired to a lonely place

where he began to reflect upon the nature of his soul and the manner of his
existence.

न अहम् मेरुर् न मे मेरुर् जगन् न अहम् न मे जगत् ।

na_aham meru:_na me meru:_jagat_na_aham na me jagat |

न अहम् शैला न मे शैला धरा न अहम् न मे धरा ॥५।५९।३॥

na_aham zailA na me zailA dharA na_aham na me dharA ||5|59|3||

.

*I'm not Mount.meru & meru is not mine*

*I'm not the world & the world's not mine*

*I'm not the mountains & the mountains are not mine*

*I'm not the solid Earth & the solid Earth's not mine*

.

na_aham meru:_na me meru:_jagat_na_aham na me jagat + na_aham zailA na me
zailA dharA na_aham na me dharA

.

*VLMitra.p.3 Suraghu thought:—I am not in this mountain nor is it mine. I

am not the cosmos nor is this world me.

the pendants edging this Afghani crown would tinkle

as Râma's crown does, whenever he bows his head

http://www.allartnews.com/wp.content/uploads/2010/12/Crown.Tillya.Tepe.Tomb.VI.1st.century.BC.1st.century.AD.jpg
<http://www.allartnews.com/wp-content/uploads/2010/12/Crown-Tillya-Tepe-Tomb-VI-1st-century-BC-1st-century-AD.jpg>

किरात.मण्डलम् न इदम् मम न अहम् च मण्डलम् ।

kirAta.maNDalam na_*idam *mama na_aham ca maNDalam |

निज.संकेत.मात्रेण केवलम् देश एव मे ॥५।५९।४॥

nija.saMketa.mAt*ra.iNa* kevalam deza* eva me ||5|59|4||

.

*as for the Kirâta nation,*

*it is not mine,*

*nor am I the nation.*

*it's a matter of custom to say* that everything in the country is mine*

*. *

*Kirâta*.maNDala.*domain/sphere*.m na.*no/t* idam*.this.here* mama.*my/mine*
na.*no/t* aham*."I"* ca.*&/**also/too* maNDala.*domain/sphere*.m + *by/with
the* nija*.innate/native/inborn.*saMketa.
*agreement/consent/appointment\token\signal.*mAtra.*measure/unit*.iNa
kevalam.*wholly* deza*.place** eva.*very**/only* me*.me.my*

*. *

* this involves the primal myth of monarchy.

compare Shakespeare's Antony and Cleopatra:

they speak of themselves as "Rome" and "Egypt"

even when making love.

*Murty. This kirata region in not I, nor is the region mine. It is purely
symbolic it is mine.

*VLMitra.p.4 This land of the Kiratas does not belong to me nor do I belong

to it. It is the consent of the people that has made me the ruler of this
place.

** Kirâta*.maNDala.*domain/sphere*.m na.*no/t* idam*.this.here* mama.
*my/mine* na.*no/t* aham*."I"* ca.*&/**also/too* maNDala.*domain/sphere*.m
+ *by/with the* nija*.innate/native/inborn.*saMketa.
*agreement/consent/appointment\token\signal.*mAtra.*measure/unit*.iNa
kevalam.*wholly* deza*.place** eva.*very**/only* me*.me.my*

त्यक्तो_मया एष संकेतो न अहम् देशो न वा एष मे ।

tyakta:_mayA_eSa* saMketa:_na_aham deza:_na vA_eSa: me |

इदानीम् नगरम् शिष्टम् एष एव अत्र निश्चयः ॥५।५९।५॥

idAnIm nagara.m ziSTam eSa: eva_atra nizcaya: ||5|59|5||

.

tyakta: mayA. *abandoned by me *eSa saMketa: *it is a symbol: *na_aham
deza: *I am not the country. nor is it mine. *na vA_eSa me *+ *idAnIm
nagara.m ziSTam *so only the city remains: only this is certain here *eSa
eva_atra nizcaya:

*. *

*Murty.5 If I give up this symbol (of king) I am not the region nor is the
region Meru.

*VLMitra.5. Without this election I am no body here, nor is this place any

thing to me; though this city and this place are to last for ever.

*SwamiV.2.8 What is it that is known as 'I'? I am not the Meru, the Meru is

not mine. I am not the hill.tribe, nor the hill.tribe mine. This is merely
called my kingdom: I abandon that notion. Now, the capital city is left. I
am not this city nor is it mine. That notion, too, is abandoned. Even so I
abandon the notions of family relationship — wife, sons, etc.

##cit. *keta. **saMketa*., #saMketaka..m.. agreement, consent,

appointment, rendezvous, token, signal +

पताका.वन.पङ्क्त्य्.आढ्या भृत्य.उपवन.संकुला ।

patAkA.vana.paGkti.ADhyA bhRtya.upavana.saMkulA |

गज.अश्व.सामन्त.युता पुरी न अहम् न मे पुरी ॥५।५९।६॥

gaja.azva.sAmanta.yutA purI na_aham na me purI ||5|59|6||

.

*The City Palace, with its rows of high.flying flags, its gardens, and its
servants, and the long retinue of horse, elephants, and warriors,*

*—no— *

*I'm not the City, and the City is not me. *

.

patAkA.*flag/banner*.vana.*woods/forest.*paGkti*.collection.*ADhya.
*rich\wealthy.*A bhRtya.*dependant/servant/minister.*upavana*.garden.*
saMkula.*full.of/rich.in/thick/dense/confused\throng\pressure/pain
<http://rich.in/thick/dense/confused\throng\pressure/pain>.*A + gaja
*.elephant.*azva*.horse.*sAmanta.*surrounding/neighbouring.*yuta.*fastened.to/connected.with/consisting.of
<http://fastened.to/connected.with/consisting.of>.*A purI.*city* na.*not*
aham.*I* na.*not* me*.me.my* purI.*city *

.

* The monarch and the monarchy are one, just as Shakespeare's Antony is
Rome, and Cleopatra Egypt.

*Murty.6.8 Even this city is not mine nor am I the city. I am not the army

and the forests and the animals there in...

*VLMitra.6. The city so magnificent with its highflying flags, its groves

and gardens and groups of my servants, and the long train of horse,
elephants and soldiers, is, alas! nothing to myself.

*SwamiV.2.8... I am not this city nor is it mine. That notion, too, is

abandoned. Even so I abandon the notions of family relationship — wife,
sons, etc.

* patAkA.*flag/banner*.vana.*woods/forest.*paGkti*.collection.*ADhya.
*rich\wealthy.*A bhRtya.*dependant/servant/minister.*upavana*.garden.*
saMkula.*full.of/rich.in/thick/dense/confused\throng\pressure/pain
<http://rich.in/thick/dense/confused\throng\pressure/pain>.*A + gaja
*.elephant.*azva*.horse.*sAmanta.*surrounding/neighbouring.*yuta.*fastened.to/connected.with/consisting.of
<http://fastened.to/connected.with/consisting.of>.*A purI.*city* na.*not*
aham.*I* na.*not* me*.me.my* purI.*city *

व्यर्थ.संकेत.सम्बन्धम् संकेत.विगमे क्षतम् ।

vyartha.saMketa.sambandham saMketa.vigame kSatam |

भोग.वृन्दम् कलत्रम् च न अहम् न एतन् मम अखिलम् ॥५।५९।७॥

bhoga.vRn*da.m *kalatra.m ca na_aham na_etat_mama akhilam ||5|59|7||

.

vyartha.*useless\worthless.*saMketa*.consent\token.*sambandha.
*connexion/relationship*.m *whin *saMketa*.consent\token.*vigama:.
*disappearance/absence/cessation*.e kSata.*wounded/hurt\destroyed\violated *+
bhoga*.enjoyment/pleasure*.vRnda*.multitude/heap.*m kalatra*.*m ca.
*also/and*. na.*not* aham.*I* na.*not* etat.*this.here* mama.*my/mine*
akhilam.*entirely*/*totally*

.

*VLMitra.7. All this was nothing to me before my election, and will not be

mine after my desposal; and all these possessions, enjoyments and consorts,
do neither appertain to me nor I to them.

*Murty.6.8... I am not the pleasures and family nor are they mine. I am not

the kingdom nor is the kingdom mine. All are purely symbolic relationships.

*SwamiV.2.8... This is merely called my kingdom: I abandon that notion...

*vyartha.*useless\worthless.*saMketa*.consent\token.*sambandha.
*connexion/relationship*.m *whin *saMketa*.consent\token.*vigama:.
*disappearance/absence/cessation*.e kSata.*wounded/hurt\destroyed\violated *+
bhoga*.enjoyment/pleasure*.vRnda*.multitude/heap.*m kalatra*.*m ca.
*also/and*. na.*not* aham.*I* na.*not* etat.*this.here* mama.*my/mine*
akhilam.*entirely*/*totally*

एवम् स.भृत्यम् स.बलम् स.वाहन.पुरान्तरम् ।

evam sa.bhRtyam sa.balam sa.vAhana.purAntara.m |

न अहम् राज्यम् न मे राज्यम् संकेतो ह्य् अयम् आकुलः ॥५।५९।८॥

na_aham rAjyam na me rAjyam saMketa:_hi_ayam Akula: ||5|59|8||

.

evam.*so/this.way* sa..*with*.bhRtya*.*

sa..*with*.bala.*force/strength*.m

sa..*with*.vAhana.purAntara.m *+ *

na_aham rAjyam na me rAjyam *I'm not the Realm nor is the Realm mine. *

saMketa*.consent\token:* hi.*for*/*since* ayam.*this.there* Akula*.*:

*. *

bala.*force/strength*.m

vAhana

purAntara

rAjya

saMketa*.consent\token*

ayam.*this.there*

Akula

*. *

*Murty.6.8 Even this city is not mine nor am I the city. I am not the army

and the forests and the animals there in. This is a purely a symbolic
relationship. This will go away with the symbol. I am not the pleasures and
family nor are they mine. I am not the kingdom nor is the kingdom mine. All
are purely symbolic relationships.

*VLMitra.8. Thus this Government with all its force and officers is the

city, is naught to me, nor am I aught to it in reality, except mere
adscititious compliments to one another.

*SwamiV.2.8 What is it that is known as 'I'? I am not the Meru, the Meru is

deha.mAtra.m aham manye hasta.pAda.Adi.saMyutam |

तद् इदम् तावद् आश्व् अन्तर् अलम् आलोकयाम्य् अहम् ॥५।५९।९॥

tat_*idam *tAvat_Azu_antar_alam AlokayAmi_aham ||5|59|9||

.

deha.mAtra.m aham manye

*I think the measure of the body *

hasta.pAda.Adi.saMyutam

*is connected from head to foot *

tat_*idam *tAvat_Azu_antar_alam AlokayAmi_aham

.

*VLMitra.9. I think myself to be this body of mine, composed of my legs,

hands, and feet, and believe myself to be placed in the midst of these
(i.e., in the heart.)

*Murty.9.13 This body with all its limbs may be considered as mine. Let me

examine the implications of this....

तद् अत्र तावद् माम्स.अस्थि न अहम् एतद् अ.चेतनम् ।

tat_atra tAvat_mAMsa.asthi na_aham etat_a.cetanam |

न च एतन् मम संश्लेषम् एत्य् अब्जस्य यथा जलम् ॥५।५९।१०॥

na ca_etat_mama saMzleSam eti_abjasya yathA jalam ||5|59|10||

.

tat.*it/he/that* atra.*here/in.this.place* tAvat.*that.much* mAMsa.*meat.*
asthi.*bone.* na.*not* aham.*I* etat.*this.here* a.*not*.cetana.
*sentience/intelligence*.m + na.*not* ca.*also/and* etat.*this.here* mama.
*my/mine* saMzleSa*.connection/contact/embrace.*m eti.*going of* abja.
*pond.lotus.*sya yathA.*how/as* jala.*water.*m

*. *

तद् अत्र तावत् That being so,

माम्स.अस्थि nAहम् I am not meat and bone:

एतद् अचेतनम् it is insentient

न च एतन् मम संश्लेषmeति and it has not any connexion with me

अब्जस्य यथा जलम् like a lotus (floating) on a lake

.

*Murty.9.13 I am not the flesh, bones and nerves because they are
inconscient.

*VLMitra.10. But I perceive my body to be composed of flesh and bones; and

not constituting my rational self; which like the lotus flower rises amidst
the waters, without bearing any relation with that element.

माम्सम् जडम् न तद् अहम् न एव अहम् रक्तम् अप्य् अलम् ।

mAMsam jaDam na tat_aham na_eva_aham raktam api_alam |

जडान्य् अस्थीनि न एव अहम् न च एतानि मम क्वचित् ॥५।५९।११॥

jaDAni_asthIni na_eva_aham na ca_etAni mama kva.cit ||5|59|11||

.

mAMsa.*meat.*m *is *jaDa.*inert.*m na tat_aham. *not that am I. *

na.*not* eva.*very**/only/indeed* aham.*I* rakta*.*m api.*tho/even*
alam.*enuf/rather+
*jaDa.*inert.s.*Any_asthIni na_eva_aham na ca_etAni mama kva.cit.

*. *

मांसं जडं न तद्aहं I am not this inert meat,

न एव अहं रक्तmaप्य् अलम् nor am I even enough anyhow the blood,

जडान्य् अस्थीनि न एव अहं I am not these very bones

न च एतानि मम क्वचित् nor are they mine anywhen..11.

*VLMitra.11. I find the flesh of my body, to be dull and gross matter which

do not make my soul; and I find too my rational part to be not this gross
flesh at all. So do I find my bones likewise to be insensible substances,
and consequently forming no part of

my sentient soul.

*Murty.9.13 This body with all its limbs may be considered as mine. Let me

examine the implications of this. I am not the flesh, bones and nerves
because they are inconscient.

*I am not this raw meat,*

*nor am I the "royal" blood,*

*and I am not these here bones,*

*nor are they mine anywhen. *

कर्म.इन्द्रियाणि न एव अहम् न.च कर्म.इन्द्रियाणि मे ।

karma.indriyANi na_eva_aham na.ca karma.indriyANi me |

जडम् यत् किल देहे अस्मिंस् तद् अहम् न एव चेतनः ॥५।५९।१२॥

jaDam yat kila dehe_asmin_tat_aham na_eva cetana: ||5|59|12||

.

karma.indriyANi na eva aham

na.ca karma.indriyANi me

jaDam yat kila dehe asmin

tat_aham na eva cetana:

*. *

*VLMitra.12. I am none of the organs of action, nor do these organs compose

myself. All organic bodies are composed of gross matter, and do not
consequently constitute the animated soul.

*Murty.9.13 This body with all its limbs may be considered as mine. Let me

examine the implications of this. I am not the flesh, bones and nerves
because they are inconscient. The organs of actions are not I, nor are they
mine, because they are inconscient and I am conscious. I am not these
buddhi and such senses. They are also inconscient.

न अहम् भोगा न मे भोगा न मे बुद्धि.इन्द्रियाणि च ।

na_aham bhogA* na me bhogA* na me buddhi.indriyANi ca |

जडाण्य् अस्त.स्वरूपाणि न च बुद्धि.इन्द्रियाण्य् अहम् ॥५।५९।१३॥

jaDANi_asta.svarUpANi na ca buddhi.indriyANi_aham ||5|59|13||

.

na_aham bhogA

*I'm not the Feast *

na me bhogA* and it's not Mine*

na me buddhi.indriyANi ca *nor are the intellective organs Mine. *

jaDANy* (All things) are frozen*

asta.sva.rUpANi

*set.own.forms *

*set with the sunset, settled with the water into ice. *

na ca buddhi.indriyANy_aham *nor are the intellective organs Me. *

*VLMitra. 13. I am not the nourishment, which nourishes the body and not

the soul which makes myself; nor am I any organs of sense, which perceives
the material impressions, and have no sensibility without the intellect.

*Murty.9.13.... I am not these buddhi and such senses. They are also

inconscient.

मूलम् संसृति.दोषस्य मनो न अहम् जडम् हि तत् ।

mUlam saMsRti.doSasya mana:_na_aham jaDam hi tat |

अथ बुद्धिर् अहम्.कार इति दृष्टिर् मनो.मयी ॥५।५९।१४॥

atha buddhi:_aham.kAra* iti dRSTi:_mano.mayI ||5|59|14||

.

mUlam saMsRti.doSasya mana:_na_aham jaDam hi tat

atha buddhi:_aham.kAra_iti dRSTi:_mano.mayI.

*. *

*SwamiV.15 Now, what is left?

*VLMitra.14. I am not the mind which is a passive agent, and minds whatever

is felt by it. It is called the understanding (buddhi) from its standing
under all its external and internal perceptions and conceptions (bodha) and
is the root of all worldly evils caused by its egoistic feelings.

*Murty.14.15. Because of the blemish of unsteadiness I am not mind; mind is

stupid. Then 'Buddhi and Ahamkara' : these two are constituents of mind.
And so not mine. Thus it is clear that I am not mind and buddhi and such
senses. Let me inquire into the rest.

*SwamiV.9.14 Let me enquire into this body. I am not the inert substances

like flesh and bones — nor am I the blood, nor the organs of action. All
these are inert substances, but I am sentient. lam not the enjoyments, nor
do they belong to me; this intellect and the sense.organs are not me, nor
are they mine — they are inert and I am sentient. I am not the mind which
is the root.cause of this ignorant cycle of birth and death. I am not the
faculty of discrimination nor am I the egosense, these being notions that
arise in the mind.

मनो=बुद्धि.इन्द्रिय.आद्यन्तो भूत.कोशश् चलद्.वपुः ।

mana:=buddhi.indriya.Adyanta:_bhUta.koza:_calat.vapu: |

न अहम् एव शरीर.आदि शिष्टम् आलोकयाम्य् अहम् ॥५।५९।१५॥

na_aham eva zarIra.Adi ziSTam AlokayAmi_aham ||5|59|15||

.

mano=buddhi.indriya.Adyant*a:_bh*Uta.kozaz_calad.vapu*: *

na_aha*m e*va zarIra.Adi ziSTa*m A*lokayAmy_aham.

*. *

*VLMitra.15. Thus I am neither the mind nor understanding, nor the internal

senses nor the external organs of action. I am not the inward subtile body,
nor its outward material and self locomotive form, but am something besides
all of these which I want to know.

*Murty.14.15. Because of the blemish of unsteadiness I am not mind; mind is

stupid. Then 'Buddhi and Ahamkara' : these two are constituents of mind.
And so not mine. Thus it is clear that I am not mind and buddhi and such
senses. Let me inquire into the rest.

*SwamiV.9.15... I am not the mind which is the root.cause of this ignorant

cycle of birth and death. I am not the faculty of discrimination nor am I
the egosense, these being notions that arise in the mind. Now, what is
left?

शेषस् तु चेतनो जीवः स चेच् चेत्येन चेतति ।

zeSa:_tu cetana:_jIva: sa* cet_cetyena cetati |

अन्येन बोध्यमानो ऽसौ न आत्मा.तत्त्व=वपुर् भवेत् ॥५।५९।१६॥

anyena bodhyamAna:_asau na_AtmA.tattva=vapu:_bhavet ||5|59|16||

.

zeSa:_tu cetana: jIva:

But as.for the remaining sentient Living jIva

sa cec_cetyena cetati

if it conceives by means of concepts,

anyena bodhyamAna: asau

it is realizing through something else:

na AtmA.tattva=vapu:_bhavet

there is no body that is the "Self".

Now, what is left?

As.for the remaining sentient Living jIva,

if it conceives by means of concepts, it is realizing through something
else:

there is no body that is the "Self".

*SwamiV.16 What remains is the sentient jIva. But, it is involved in

subject.object relationship. That which is the object of knowledge or
comprehension is not the self.

*VLMitra.16. I see at last my intelligent living soul, reflecting on the

intelligibles, thence called its intelligence. But this intelligent
principle being roused (to its action of thinking) by others (the
intelligibles), does not ccme under the category (_padArtha) of the
soul.atma; (which is independent, and self.consciousness only).

*Murty.16.18.... I was active as one possessing Self. I am that infinite

Self not the finite being. I belong to the Paramatnan.

*ABComm. cetana: pramAtA cognizer cetyena prameyena with the cognized saha
together cetati | tathA ca aham.*idam *cetyAmi ti tripuTI.the knowledge

triad: knower, knowing, known, dRk.dRzya.draSTR|| sAkSiNA bodhyamAno'sau

pramAtA na Atmanas tattva.vapus tAttvikam rU*pa.m *iti sambhAvyata i.a. ••

Try saying sa cec cetyena cetati fast five times!

*SwamiV.... it is involved in subject.object relationship. That which is

the object of knowledge or comprehension is not the self.

एवम् त्यजामि संवेद्यम् चेत्यम् न अहम् हि तत् किल ।

evam tyajAmi saMvedyam cetyam na_aham hi tat kila |

शेषो विकल्प.रहितो विशुद्ध.चिद् अहम्.स्थितः ॥५।५९।१७॥

zeSa:_vikalpa.rahita:_vizuddha.cit_aham.sthita: ||5|59|17||

.

evam tyajAmi *saM*vedyam cetyam na_aham hi tat kila

zeSo vikalpa.rahito vizuddha.cit_aha*m.*sthita*:.*

*. *

*VLMitra.17. Thus I renounce the knowable (living soul), and do not

acknowledge the intelligible intelligence as myself. It is at the end of
all the immutable and pure Intellect, which remains to be owned as myself,

*Murty.16.18. 5959 And so it can not form the body of the principle of

*SwamiV.17.19 Thus do I abandon that which is knowable — or the object.

What now remains is the pure consciousness which is free from the shadow of
doubt. I am the infinite self, for there is no limit to this self. Even the
gods like BrahmA the creator, Indra the king of gods, Yama the god of
death, Vayu the god of wind and all the countless beings are strung on this
infinite consciousness.

चित्रम् एषो ऽस्मि लब्ध.आत्मा जातः कालेन कार्यवान् ।

citra.m eSa:_asmi labdha.AtmA jAta: kAlena kAryavAn |

एष सो ऽहम् अनन्त.आत्मा न अन्तो ऽस्य परमात्मनः ॥५।५९।१८॥

eSa_sa:_aham anantAtmA na_anta:_asya paramAtmana: ||5|59|18||

.

citra.m eSa:_asmi

*what a wonder I am! *

labdha.AtmA jAta: kAlena kAryavAn

eSa_sa:_aham anantAtmA

na_anta:_asya paramAtmana:

*there is no boundary of this Absolute.Self*

*. *

*VLMitra.18. Ah! it is wonderful at last, that I have come.to know the soul

after so long a time, and find it to be myself the infinite soul, and the
Supreme Spirit which has no end.

*Murty.16.18. 5959 And so it can not form the body of the principle of

Self. I reject this as 'not I'. What remains then is the pure changeless
consciousness. And that is 'I'. What a wonder I was in possession of the
Self for all the time. I was active as one possessing Self. I am that
infinite Self not the finite being. I belong to the Paramatnan.

citrameSo’smi labdhAtmA jAta: kAlena kAryavAn |
eSa so’hamanantAtmA nAnto’sya paramAtmana: ||5|59| 18
*VA. amazing, I am that attained Self, seem to obtained in time. I
am that limitless Self, not a limited being.

*AS. It is amazing that after a long effort (kAlena kAryavAn), I have now
acquired self knowledge (labdhAtmA), I am indeed this infinite soul which
exists forever!

ब्रह्मणि इन्द्रे यमे वायौ सर्व.भूत.गणे तथा ।

brahmaNi_indre yame vAyau sarva.bhUta.gaNe tathA |

स एष भगवान् आत्मा तन्तुर् मुक्तास्व् इव स्थितः ॥५।५९।१९॥

sa* eSa* bhagavAn_AtmA tantu:_muktAsu_iva sthita: ||5|59|19||

.

brahmaNi_indre yame vAyau

*i brahmA the Creator, indra the Crafty, yama the DeathLord, the Wind *

sarva.bhUta.gaNe tathA

sa_eSa_bhagavAn AtmA

tantu:_muktAsu_iva sthita:

*. *

*VLMitra.19. As Indra and the gods reside and are resolved in Brahma, so

the spirit of God pervades through all material bodies, as the string of
the necklace, passes through the poles of all the pearls of which it is
composed. (This all pervasive soul is known as _sUtra.AtmA, one of the ten
hypostases of the Divinity).

*Murty.19.25. This Lord, the Self abides in all the elements, Brahma,

Indra, air and all beings like a string running through pearls (in a
necklace). Consciousness. force is immaculately pure....

*SwamiV.17.19.... Even the gods like BrahmA the creator, Indra the king of

gods, Yama the god of death, Vayu the god of wind and all the countless
beings are strung on this infinite consciousness.

चिच्.छक्तिर् अमला सा एषा चेत्य.आमय.विवर्जिता ।

cit.zakti:_amalA sA_eSA cetyAmaya.vivarjitA |

भरिता अशेष.दिक्.कुञ्जा भैरव.आकार.धारिणी ॥५।५९।२०॥

bharitA_azeSa.dik.kuJjA bhairava.AkAra.dhAriNI ||5|59|20||

.

...

cit.zakti:_amalA sA_eSA cetyAmaya.vivarjitA + bharitA_azeSa.dik.kuJjA
bhairava.AkAra.dhAriNI

.

#cetyAmaya / cf nirAmaya

*VLMitra.20. The power of the soul known as intellect, is pure and

unsullied in its nature; it is devoid of the dirt of thinkable objects, and
fills the infinite space with its immense and stupendous figure. (The
omniscience of God comprehends the whole universe in itself, and pervades
all through it as the subtile air).

*Murty.19.25. This Lord, the Self abides in all the elements, Brahma,

Indra, air and all beings like a string running through pearls (in a
necklace). Consciousness. force is immaculately pure. It is devoid of all
phenomena. It fills all the quarters with its (massive) Bhairava form. It
is immanent in all states of existence. It is subtle and is devoid of
becomings and non.becomings. It is in all the worlds. It is a storehouse of
all power. It is splendorously beautiful. It is the lamp that illumines
everything. It is the string holding together all mutable worlds. It is
full of all forms and deformations. It is free of all form.It multiplies
into innumberable beings and is immanent in all. It holds the fourteen
species in the fourteen worlds in its womb. It holds the experience of this
world in itself. All movements of joy and sorrow are its illusory
reflections alone. The supreme consciousness reflects as multitude of
forms. All these forms are Self alone.

*SwamiV.20.23 This cit.sakti (omnipotent consciousness) is free from the

defect of objectivity. It is beyond being and non.being, though it is the
reality in all being. It pervades all beings in the universe. It is the
beauty in all, it is the light of all. It is the essence of all forms and
all modifications: yet it is beyond all these. At all times it is all in
all.

सर्व.भाव.गता सूक्ष्मा भाव.अभाव.विवर्जिता ।

sarva.bhAva.gatA sUkSmA bhAva.abhAva.vivarjitA |

आ.ब्रह्म=भुवन+अन्तःस्था सर्व.शक्ति.समुद्गिका ॥५।५९।२१॥

A.brahma=bhuvana+anta:sthA sarva.zakti.samudgikA ||5|59|21||

.

sarva.bhAva.gatA sUkSmA

bhAva.abhAva.vivarjitA |

A.brahma=bhuvana+anta:.sthA sarva.zakti.samudgikA.

*. *

...

*the state of Being.everywhere*

*Becoming o&r unBecoming*

*from Brahmaworld to Underground*

*with packs of every shakti.Power*

*...*

*.*

*VLMitra.21. The intellect is devoid of all attributes, and pervades all

existences in its subtile form; stretches itself from the highest empyrean
of heaven to the lowest deep, and is the reservoir of all power.

*#samudga, #samudgaka *m. n. a round box or casket Das3. Ratna7v. &c. ; (in
rhet.) prec. L.*.* #samudgika, *y5059.021.

##vRj. #varjita. #*vivarjita *– avoided. abandoned by, destitute or

deprived of, free or exempt from (instr. or comp) • that from which

anything is excluded./. subtracted.

सर्व.सौन्दर्य.सुभगा सर्व.प्राकाश्य.दीपिका ।

sarva.saundarya.subhagA sarva.prAkAzya.dIpikA |

सर्व.संसार.मुक्तानाम् तन्तुर् आतत.रूपिणी ॥५।५९।२२॥

sarva.saMsAra.muktAnAm tantu:_Atata.rUpiNI ||5|59|22||

.

...

sarva.saundarya.subhagA

sarva.prAkAzya.dIpikA

sarva.saMsAra.muktAnAm tantu:_Atata.rUpiNI.

*. *

*Murty.19.25.... It is splendorously beautiful. It is the lamp that

illumines everything. It is the string holding together all mutable worlds.
It is full of all forms and deformations...

*VLMitra.22. It is replete with all beauty, and is the light that

enlightens all objects unto us; it is the connecting chain to which all the
worlds are linked together like pearls in the necklace.

सर्व.कार.विकार.आढ्या सर्व.आकार.विवर्जिता ।

sarva.kAra.vikAra.ADhyA sarva.AkAra.vivarjitA |

सर्व.भूत.ओघताम् याता सर्व.दा सर्व.ताम् गता ॥५।५९।२३॥

sarva.bhUta.ogha*tAm *yAtA sarva.dA sarva.*tAm *gatA ||5|59|23||

.

sarva.kAra.vikAra.ADhyA

sarva.AkAra.vivarjitA

sarva.bhUta.ogha*tAm *yAtA sarva.dA sarva.*tAm *gatA.

*. *

सर्वकारविकार.आढ्या It is the fruition of all forms and mutations,

सर्वआकारविवर्जिता devoid of all formation,

सर्वभूत.ओघताम् याता having come.to its multitude of all beings

सर्वदा सर्वतां गता always gone to Allness..23.

*VLMitra.23. It is formless but capable of all forms and mutations; being

connected with all matters, and conversant with all subjects at all times.
(The intellect embraces all subjects and its subjective knowledge
comprehends all objects). It has no particular name nor form, but is taken
as varied into different forms, according to the operations of the
intellect.

*Murty.19.25.... It is full of all forms and deformations. It is free of
all form....

*SwamiV.20.23... It is the essence of all forms and all modifications: yet

it is beyond all these. At all times it is all in all.

चतुर्.दश.विधान्य् एषा भूतानि भुवन.उदरे ।

catur.daza.vidhAni_eSA bhUtAni bhuvana.udare |

एतन्.मयी इयम् कलना जागती वेदन.आत्मिका ॥५।५९।२४॥

etat.mayI_iyam kalanA jAgatI vedana.AtmikA ||5|59|24||

.

catur.daza.vidhAny_eSA bhUtAni bhuvana.udare + etan.mayI_iyam kalanA jAgatI
vedana.AtmikA.

*. *

*SwamiV.24 It is itself spread out as these fourteen planes of existence:

even the notion concerning this universe is nothing but this omnipotent
consciousness.

*VLMitra.24. It assumes fourteen forms in its cognition of so many sorts of

beings contained in the two wombs of the world; it is varied in all these
forms, in order to take cognizance of all things composing the whole body
of the natural world. (The intellect comprises the fourteen sciences of
Sanskrit literature over which it bears its command. Another gloss means by
it the fourteen worlds, which are under the cognizance and

dominion of the intellect).

*Murty.19.25. This Lord, the Self abides in all the elements, Brahma,

mithyA_avabhAsa.mAtra.m tu sukha.du:kha.dazAgati: |

नानाकार.मय.आभासः सर्वम् आत्मा एव चित्.परा ॥५।५९।२५॥

nAnAkAra.maya.AbhAsa: sarvam AtmA_eva cit.parA ||5|59|25||

.

mithyA_avabhAsa.mAtra.m tu sukha.du:kha.dazAgati: + nAnAkAra.maya.AbhAsa:
sarvam AtmA_eva cit.parA.

*. *

*but it is a false mode of appearance*

*the way of states of pleasure & pain*

*a projection made of many embodiments*

*for everything is only Self proceeding in Consciousness*

*.*

*SwamiV. It is by its power that everything in the whole universe dances to
its tunes.

*VLMitra.25. The course of human happiness and misery, is a false

representation of the understanding; and the varieties of representations
in the mind, are mere operations of the soul and its attribute of the
Intellect.

सो ऽयम् आत्मा मम व्यापी सा इयम् तद् अवबोधनम् ।

sa:_ayam AtmA mama vyApI sA_iyam tat_avabodhanam |

सा इयम् आकलित.अङ्ग.आभा करोति नृप.विभ्रमम् ॥५।५९।२६॥

sA_iyam Akalita.aGga.AbhA karoti nRpa.vibhramam ||5|59|26||

.

sa:_ayam AtmA mama vyApI

*so this Self of mine pervades *

sA_iyam tat_avabodhanam

sA_iyam Akalita.aGga.AbhA

karoti nRpa.vibhramam

*. *

*Murty.26 Such Self of mine is spread all over. Shining with its Self

conceived divisions, it causes the perplexity and falsehood of kingship (in
me).

*VLMitra.26. Thus this soul of mine is the same with the All pervading

spirit; and this understanding in me, is no other than that All knowing
intellect. It is the same mind, that represents these imaginery images in
the sensory of my mind, and causes the error of my kingship in me.

so’yamAtmA mama vyApI seyam yadavabodhanam |
seyamAkalitAGgAbhA karoti nRpavibhramam ||5|59| 26
*VA. This is my spread out (as world) Self, this is that which is

awareness (of sMth), this makes the live body be taken mistakenly as

king

*AS. I am the soul that encompasses all; (yet) this cit (awareness) is
creating feeling (avabodhanam) and having formed the vision of a body
(Akalita.aGga.AbhA) does king.like actions (nRpavibhramam karoti).

अस्या एव प्रसादेन मनो देह.रथे स्थितम् ।

asyA: eva prasA*da.ina *mana:_deha.rathe sthitam |

संसार.जाल.लीलासु याति वल्गति नृत्यति ॥५।५९।२७॥

saMsAra.jAla.lIlAsu yAti valgati nRtyati ||5|59|27||

.

asyA: eva prasA*da.ina *

mana:_deha.rathe sthitam |

saMsAra.jAla.lIlAsu

yAti valgati nRtyati.

*. *

*by grace of this*

*Mind rides its Body.chariot*

*into the saMsAra.Convolution it comes*

*with all its song & dance*

*.*

*Murty. By the grace of this consciousness...

*VLMitra.p.27 It is by good grace of Consciousness that the mind is seated

in the vehicle of the body and ranges with joy amidst the play and

diversions of the diverse scenes of this world. *VLMitra. by good grace of

the Intellect...

इदम् मनः.शरीर.आदि न किम्चिद् अपि वस्तुतः ।

*idam *mana:zarIra.Adi na ki*Mc*it_api vastuta: |

नष्टे न किम्चिद् अप्य् अस्मिन् परिनश्यति पेलवे ॥५।५९।२८॥

naSTe na kimcit_api_asmin pari.nazyati pelave ||5|59|28||

.

*idam *mana:zarIra.Adi

na ki*Mc*it_api vastuta:

naSTe na ki*Mc*it_apy_asmin

pari.nazyati pelave.

*. *

*Murty.28 In fact, there is nothing like body and mind and such. If they

are destroyed, no damage ensues to anyone.

*VLMitra.28. But this mind and this body and all diversities are nothing in

reality; they are all destroyed by the cruel hand of death, and not a
vestige of them remains behind. (But the soul and its intellect are
indestructible).

जगज्.जालम् अयम् नृत्तम् इदम् चित्त.नटैस् ततम् ।

jagat.jAlam ayam nRttam *idam *citta.naTai:_tatam |

एतया एव एकया बुद्ध्या दृश्यते दीप.लेखया ॥५।५९।२९॥

etayA_eva_ekayA buddhyA dRzyate dIpa.lekhayA ||5|59|29||

.

jagaj.jAlam ayam nRttam

*this net of the Worlds, this dance, *

*idam *citta.naTais_tatam

*this expanse of peformers of mental Affections *

etayA_eva_ekayA buddhyA

*only by this one buddhi.Intellect*

dRzyate dIpa.lekhayA

*is seen by the light of its radiant lamp*

*. *

कष्टम् मुधा एव मे चिन्ता निग्रह.अनुग्रह=स्थितौ ।

kaSTam mudhA_eva me cintA nigraha.anugraha=sthitau |

बभूव देह.निष्ठा इह न किम्.चिद् अपि देहकम् ॥५।५९।३०॥

babhUva deha.niSThA_iha na ki*Mc*it_api dehakam ||5|59|30||

.

kaSTam mudhA_eva me cintA

nigraha.anugraha=sthitau

babhUva deha.niSThA_iha

na ki*Mc*it_api dehakam –

*. *

*Murty.30 What a problem! vainly I am thinking of law and order and

compassion. When there is no body, I am devoted to the idea of body.

*SwamiV.30.32 How foolish of me to have experienced distress at having to

bless and punish! I have been awakened, I have seen all that there is to be
seen, I have attained all that is worth attainment.

*VLMitra.30. Alas, I find these painful thoughts of mine for the

punishment, retribution and well being of my people, to be all for nothing;
since whatever is done for the body, perishes with the body also.

अहो त्व् अहम् प्रबुद्धो ऽस्मि गतम् दुर्.दर्शनम् मम ।

aho tu_aham prabuddha:_asmi gatam dur.darzanam mama |

दृष्टम् दृष्टव्यम् अखिलम् प्राप्तम् प्राप्यम् इदम् मया ॥५।५९।३१॥

dRSTam dRSTavyam akhilam prAptam prApyam *idam *mayA ||5|59|31||

.

aho* O *

tu* but *

a.ham* I *

prabuddh*a:_*asmi* am awakened *

gatam dur.darzanam mama* the evil.presence gone from.me <http://from.me> *

dRSTam dRSTavyam akhilam

prAptam prApyam *idam *mayA.

*. *

*Murty.31 Oh! I am now enlightened about 'I and you'. The bad perceptions

of mine have vanished. I have seen all that is to be seen. Whatever is mine
I have gained.

*VLMitra.31. O, that I am awakened to truth at present, and released from
the mirage of my false views long before; I have come.to see what is worth

seeing, and have found all that is worthy to be had.

सर्वम् किम्चिद् इदम् दृश्यम् दृश्यते यज् जगद्.गतम् ।

sarvam kimcit_*idam *dRzyam dRzyate yat_jagat.gatam |

चिन्.निष्पन्द.अंश.मात्र.अंशान् न अन्यत् किम्.चन शाश्वतम् ॥५।५९।३२॥

cit.niSpanda.aMza.mAtra.aMzAt_na_anyat ki*Mc*ana zAzvatam ||5|59|32||

*. *

*sarvam* *kiMci*t_*idam *dRzyam dRzyate yat_jagat.gatam

cit.niSpanda.aMza.mAtra.aMzAn_na_anyat k*iMc*ana zAzvatam.

*. *

*Murty.32 Whatever is visible here is all that belongs to the world. There

is nothing eternal in this.

*VLMitra.32. All these visibles which are seen to be wide spread throughout

this universe, are no more than false phantoms, presented or produced by
the vibrations of the intellect; and do not last for long.

*SwamiV.30.32 How foolish of me to have experienced distress at having to

bless and punish! I have been awakened, I have seen all that there is to be
seen, I have attained all that is worth attainment.

क्व तौ कीदृग्.विधौ वा अपि किम्.निष्ठौ वा किम् आत्मकौ ।

kva tau kIdRk.vidhau vA_api kim.niSThau vA kim Atmakau |

निग्रह.अनुग्रहौ लोके हर्षामर्ष.क्रमौ तथा ॥५।५९।३३॥

nigraha.anugrahau loke harSAmarSa.kramau tathA ||5|59|33||

.

kva tau kIdRg.vidhau vA_api kim.niSThau vA ki*m A*tmakau +
nigraha.anugrahau loke harSAmarSa.kramau tathA.

*. *

*Murty.33 Where are the two perceptions of restraint and compassion? What

is there content? They are like joy and sorrow (which do not exist).

*VLMitra.33. What is the good then of theese my punishments and rewards to

my people, which produce their pain and pleasure for a short, and do not
lead to the lasting welfare of their souls.

*SwamiV.33.35 What are all these: pain and pleasure, happiness and sorrow,

blessing and punishment?

किम् सुखम् किम् नु वा दुःखम् सर्वम् ब्रह्म इदम् आततम् ।

kim sukham kim nu vA du:kham sarvam brahma_*idam *Atatam |

अहम् आसम् मुधा मूढो_दिष्ट्या मूढो ऽस्म्य् अहम् स्थितः ॥५।५९।३४॥

aham Asam mudhA mUDha:_diSTyA mUDha:_asmi_aham sthita: ||5|59|34||

.

kim sukham kim nu vA du:kham sarvam brahma_*idam *Atatam |

aham Asam mudhA mUDha:_diSTyA mUDha:_asmi_aham sthita:.

*. *

*what good is pleasure? what good is pain?*

*the brahman is this outspread Immensity.*

*so be it*

*I'm such a fool*

*.*

*Murty.34 What is happiness and what is sorrow? All is that vast Brahman.

Unnecessarily I remained a fool and stupid.

*VLMitra.34 What do these pains and pleasures mean to us when they both

proceed from ourselves and are alike in the sight of God {brahman is neuter
gender, not "he" but "it", The Immensity; Deva=God. jd}? All along I have
been ignorant of this truth which, fortunately, has now dawned upon me.

किम् अस्मिन्.न् एवम् आलोके शोच्यते किम् वि.मुह्यते ।

kim asmin_evam Aloke zocyate kim vi.muhyate |

किम् प्रेक्ष्यते किम् क्रीयते स्थीयते वा अथ गम्यते ॥५।५९।३५॥

kim prekSyate kim krIyate sthIyate vA_atha gaMyate ||5|59|35||

.

kim asmin.n

*Whatever.here *

eva*m A*loke zocyate

*in such a light is grieved? *

kim vimuhyate

kim prekSyate

kim krIyate

kim sthIyate vA

atha gaMyate.

*. *

*Murty.35 Having seen the supreme light, what for should I grieve and by

what for should I be deluded? What should I see? What should I do? Where
should I reach and where should I stay?

*VLMitra.35. What shall I now do under the influence of this light; shall I

now be sorry or joyous for it; what have I now to look at and do, as to
whether I shall now remain in this place or go away from here?

*SwamiV.33.35 What are all these: pain and pleasure, happiness and sorrow,

blessing and punishment?

किम्.चिद् एवम् इदम् नाम चिद्.आकाशम् विराजते ।

ki*Mc*it_evam *idam *nAma cit.AkAzam virAjate |

नमो नमस् ते निस्तत्त्व दिष्ट्या दृष्टो असि सुन्दर ॥५।५९।३६॥

nama:_nama:_te nistattva diSTyA dRSTa:_asi sundara ||5|59|36||

.

ki*Mc*it_evam *idam *nAma

so whatever is called This

cit.AkAzam virAjate

projects Consciousness.Space.

nama:_nama:.te nis.tattva

Glory, glory to you without.Thatness

diSTyA dRSTo asi sundara

So be it. You are seen, beautiful!

*VLMitra.36. I behold this wondrous sphere of the intellect, now shining

upon me in its full splendour; and I hail thee, O holy light! which I see
before blasing me, but of which I can predicate nothing.

*Murty.36 Nothing else other than the consciousness.ether is effulgent and

radiant. Salutations to you O Supreme Self. You look majestic and
splendorous.

*SwamiV.36.38 All this is pervaded by Brahman. Where is the justification

for grief and delusion; who does what? It is but the infinite consciousness
that exists. Salutations to you, O beautiful god, salutations to the
infinite self!

अहो नु सम्प्रबुद्धो अस्मि सम्यग्.ज्ञातमलम् मया ।

aho nu samprabuddha:_asmi saMyak.jJAtamalam mayA |

नम:_मह्यम् अनन्ताय सम्यग्.ज्ञान.उदयाय च ॥५।५९।३७॥

nama:_mahyam anantAya saMyag.jJAna.udayAya ca ||5|59|37||

.

aho nu samprabuddha: asmi

*O now I am fully awakened, *

saMyag.jJAtam alam mayA

*totally known well.enuf by me *

*(glory to me and to the fruitful rise of total Wisdom) *

...

aho*.O* nu*.now* samprabuddha*.x*: asmi*.am* saMyak*.*jJAta*.*m alam.
*enuf/fully* mayA*.**by/with.**me* | namas*.praise.to/hail
<http://praise.to/hail>!* mahyam.*me* ananta.* boundless**/endless*.aya
saMyag*.*jJAna*.knowledge/Wisdom*.udaya.*rise/ascent*.aya ca.*&/**also/too*

.

samprabuddha*.x*:

saMyak*.*

jJAta

*s*aMyag

.

*Murty.37 Oh! I am now enlightened. I am the knower fo all. Salutations to
my all knowing Self.

*VLMitra.37. Ah! that I am now so awakened and enlightened and come.to know

the whole truth in me; I hail, therefore, myself now instinct with infinity
and Omniscience.

*ABComm.

*SwamiV.36.38 All this is pervaded by Brahman. Where is the justification

for grief and delusion; who does what? It is but the infinite consciousness
that exists. Salutations to you, O beautiful god, salutations to the
infinite self!

विगत.रञ्जन.निर्विषय.स्थितिर्

vigata.raJjana.nir.viSaya.sthiti:_

गत.भव.भ्रम.रञ्जित.वर्जिते ।

gata.bhava.bhrama.raJjita.varjite |

स्थिर.सुषुप्त.कलाभिगतस् ततः

sthira.suSupta.kalAbhigata:_tata:

सम.समम् निवसाम्य् अहम् आत्मनि ॥५।५९।३८॥

sama.samam nivasAmi_aham Atmani ||5|59|38||

...

.

vigata*.*raJjana*.*nirviSaya.sthiti.*state*:

gata*.having.gone.to <http://having.gone.to>*.bhava*.*bhrama
*.confusion/error*.raJjita*.*varjita*.*i

sthira*.*suSupta*.*kala.abhigata:

tatas*.therefore/re.that *samasama*.*m nivas<.Ami aham*."I"* Atma
*.self/Self\soul*.ni

.

*Murty.38 I abide in my Self as one in equilibrium. I am in that state of
constant _suSupti (deep sleep). I am free from all illusions about the
mutable world. I have no attachments or delusions. I am free of all
sentience.

*VLMitra.38. Being freed from the paintings of my mind, and cleared from

the loss of the sensible objects, and also released from the errors of this
world; I rest myself, in the lap of my tranquil soul, as in a state of
sound sleep, and in utter oblivion of all my internal and external
impressions.

*SwamiV.36.38 All this is pervaded by _brahman. Where is the justification

for grief and delusion; who does what? It is but the infinite consciousness
that exists. Salutations to you, O beautiful god, salutations to the
infinite self!

*fm5060*

DN5059 SURAGHU'S REPOSE 2.my06

सर्ग ५.५९

sarga 5.59

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

इत्य् उक्त्वा भगवान् एनम् सु.रघुम् रघु.नन्दन ।

iti_uktvA bhagavAn enam su.raghum raghu.nandana |

ययौ स्वम् एव रुचिरम् माण्डव्यो मौन.मण्डलम् ॥५।५९।१॥

yayau svam eva ruciram mANDavya:_mauna.maNDalam ||5|59|1||

गते वर.मुनौ राजा गत्वा एकान्तम् अनिन्दितम् ।

gate vara.munau rAjA gatvA_ekAntam aninditam |

धिया संचिन्तयाम्.आस को नाम अहम् इति स्वयम् ॥५।५९।२॥

dhiyA saMcintayAm.Asa ka:_nAma_aham iti svayam ||5|59|2||

न अहम् मेरुर् न मे मेरुर् जगन् न अहम् न मे जगत् ।

na_aham meru:_na me meru:_jagat_na_aham na me jagat |

न अहम् शैला न मे शैला धरा न अहम् न मे धरा ॥५।५९।३॥

na_aham zailA na me zailA dharA na_aham na me dharA ||5|59|3||

किरात.मण्डलम् न इदम् मम न अहम् च मण्डलम् ।

kirAta.maNDalam na_idam mama na_aham ca maNDalam |

निज.संकेत.मात्रेण केवलम् देश एव मे ॥५।५९।४॥

nija.saMketa.mAtreNa kevalam deza* eva me ||5|59|4||

त्यक्तो_मया एष संकेतो न अहम् देशो न वा एष मे ।

tyakta:_mayA_eSa* saMketa:_na_aham deza:_na vA_eSa: me |

इदानीम् नगरम् शिष्टम् एष एव अत्र निश्चयः ॥५।५९।५॥

idAnIm nagaram ziSTam eSa: eva_atra nizcaya: ||5|59|5||

पताका.वन.पङ्क्त्य्.आढ्या भृत्य.उपवन.संकुला ।

patAkA.vana.paGkti.ADhyA bhRtya.upavana.saMkulA |

गज.अश्व.सामन्त.युता पुरी न अहम् न मे पुरी ॥५।५९।६॥

gaja.azva.sAmanta.yutA purI na_aham na me purI ||5|59|6||

07 08 09

तद् अत्र तावद् माम्स.अस्थि न अहम् एतद् अचेतनम् ।

tat_atra tAvat_mAMsa.asthi na_aham etat_a.cetanam |

न च एतन् मम संश्लेषम् एत्य् अब्जस्य यथा जलम् ॥५।५९।१०॥

na ca_etat_mama saMzleSam eti_abjasya yathA jalam ||5|59|10||

माम्सम् जडम् न तद् अहम् न एव अहम् रक्तम् अप्य् अलम् ।

mAMsam jaDam na tat_aham na_eva_aham raktam api_alam |

जडान्य् अस्थीनि न एव अहम् न च एतानि मम क्वचित् ॥५।५९।११॥

jaDAni_asthIni na_eva_aham na ca_etAni mama kva.cit ||5|59|11||

कर्म.इन्द्रियाणि न एव अहम् न.च कर्म.इन्द्रियाणि मे ।

karma.indriyANi na_eva_aham na.ca karma.indriyANi me |

जडम् यत् किल देहे अस्मिंस् तद् अहम् न एव चेतनः ॥५।५९।१२॥

jaDam yat kila dehe_asmin_tat_aham na_eva cetana: ||5|59|12||

न अहम् भोगा न मे भोगा न मे बुद्धि.इन्द्रियाणि च ।

na_aham bhogA* na me bhogA* na me buddhi.indriyANi ca |

जडाण्य् अस्त.स्वरूपाणि न च बुद्धि.इन्द्रियाण्य् अहम् ॥५।५९।१३॥

jaDANi_asta.svarUpANi na ca buddhi.indriyANi_aham ||5|59|13||

मूलम् संसृति.दोषस्य मनो न अहम् जडम् हि तत् ।

mUlam saMsRti.doSasya mana:_na_aham jaDam hi tat |

अथ बुद्धिर् अहम्.कार इति दृष्टिर् मनो.मयी ॥५।५९।१४॥

atha buddhi:_aham.kAra* iti dRSTi:_mano.mayI ||5|59|14||

मनो=बुद्धि.इन्द्रिय.आद्यन्तो भूत.कोशश् चलद्.वपुः ।

mana:=buddhi.indriya.Adyanta:_bhUta.koza:_calat.vapu: |

न अहम् एव शरीर.आदि शिष्टम् आलोकयाम्य् अहम् ॥५।५९।१५॥

na_aham eva zarIra.Adi ziSTam AlokayAmi_aham ||5|59|15||

शेषस् तु चेतनो जीवः स चेच् चेत्येन चेतति ।

zeSa:_tu cetana:_jIva: sa* cet_cetya.ina cetati |

अन्येन बोध्यमानो ऽसौ न आत्मा.तत्त्व=वपुर् भवेत् ॥५।५९।१६॥

anyena bodhyamAna:_asau na_AtmA.tattva=vapu:_bhavet ||5|59|16||

एवम् त्यजामि संवेद्यम् चेत्यम् न अहम् हि तत् किल ।

evam tyajAmi saMvedyam cetyam na_aham hi tat kila |

शेषो विकल्प.रहितो विशुद्ध.चिद् अहम्.स्थितः ॥५।५९।१७॥

zeSa:_vikalpa.rahita:_vizuddha.cit_aham.sthita: ||5|59|17||

चित्रम् एषो ऽस्मि लब्ध.आत्मा जातः कालेन कार्यवान् ।

citram eSa:_asmi labdha.AtmA jAta: kAlena kAryavAn |

एष सो ऽहम् अनन्त.आत्मा न अन्तो ऽस्य परमात्मनः ॥५।५९।१८॥

eSa_sa:_aham anantAtmA na_anta:_asya paramAtmana: ||5|59|18||

ब्रह्मणि इन्द्रे यमे वायौ सर्व.भूत.गणे तथा ।

brahmaNi_indre yame vAyau sarva.bhUta.gaNe tathA |

स एष भगवान् आत्मा तन्तुर् मुक्तास्व् इव स्थितः ॥५।५९।१९॥

sa* eSa* bhagavAn_AtmA tantu:_muktAsu_iva sthita: ||5|59|19||

चिच्.छक्तिर् अमला सा एषा चेत्य.आमय.विवर्जिता ।

cit.zakti:_amalA sA_eSA cetyAmaya.vivarjitA |

भरिता अशेष.दिक्.कुञ्जा भैरव.आकार.धारिणी ॥५।५९।२०॥

bharitA_azeSa.dik.kuJjA bhairava.AkAra.dhAriNI ||5|59|20||

सर्व.भाव.गता सूक्ष्मा भाव.अभाव.विवर्जिता ।

sarva.bhAva.gatA sUkSmA bhAva.abhAva.vivarjitA |

आ.ब्रह्म=भुवन+अन्तःस्था सर्व.शक्ति.समुद्गिका ॥५।५९।२१॥

A.brahma=bhuvana+anta:sthA sarva.zakti.samudgikA ||5|59|21||

सर्व.कार.विकार.आढ्या सर्व.आकार.विवर्जिता ।

sarva.kAra.vikAra.ADhyA sarva.AkAra.vivarjitA |

सर्व.भूत.ओघताम् याता सर्व.दा सर्व.ताम् गता ॥५।५९।२३॥

sarva.bhUta.oghatAm yAtA sarva.dA sarva.tAm gatA ||5|59|23||

चतुर्.दश.विधान्य् एषा भूतानि भुवन.उदरे ।

catur.daza.vidhAni_eSA bhUtAni bhuvana.udare |

एतन्.मयी इयम् कलना जागती वेदन.आत्मिका ॥५।५९।२४॥

etat.mayI_iyam kalanA jAgatI vedana.AtmikA ||5|59|24||

मिथ्या अवभास.मात्रम् तु सुख.दुःख.दशागतिः ।

mithyA_avabhAsa.mAtram tu sukha.du:kha.dazAgati: |

नानाकार.मय.आभासः सर्वम् आत्मा एव चित्.परा ॥५।५९।२५॥

nAnAkAra.maya.AbhAsa: sarvam AtmA_eva cit.parA ||5|59|25||

सो ऽयम् आत्मा मम व्यापी सा इयम् तद् अवबोधनम् ।

sa:_ayam AtmA mama vyApI sA_iyam tat_avabodhanam |

सा इयम् आकलित.अङ्ग.आभा करोति नृप.विभ्रमम् ॥५।५९।२६॥

sA_iyam Akalita.aGga.AbhA karoti nRpa.vibhramam ||5|59|26||

अस्या एव प्रसादेन मनो देह.रथे स्थितम् ।

asyA: eva prasAda.ina mana:_deha.rathe sthitam |

संसार.जाल.लीलासु याति वल्गति नृत्यति ॥५।५९।२७॥

saMsAra.jAla.lIlAsu yAti valgati nRtyati ||5|59|27||

इदम् मनः.शरीर.आदि न किम्चिद् अपि वस्तुतः ।

idam mana:zarIra.Adi na kim.cit_api vastuta: |

नष्टे न किम्चिद् अप्य् अस्मिन् परिनश्यति पेलवे ॥५।५९।२८॥

naSTe na kim.cit_api_asmin pari.nazyati pelave ||5|59|28||

जगज्.जालम् अयम् नृत्तम् इदम् चित्त.नटैस् ततम् ।

jagat.jAlam ayam nRtta.m idam citta.naTai:_tatam |

एतया एव एकया बुद्ध्या दृश्यते दीप.लेखया ॥५।५९।२९॥

etayA_eva_ekayA buddhyA dRzyate dIpa.lekhayA ||5|59|29||

कष्टम् मुधा एव मे चिन्ता निग्रह.अनुग्रह=स्थितौ ।

kaSTam mudhA_eva me cintA nigraha.anugraha=sthitau |

बभूव देह.निष्ठा इह न किम्.चिद् अपि देहकम् ॥५।५९।३०॥

babhUva deha.niSThA_iha na kim.cit_api dehakam ||5|59|30||

अहो त्व् अहम् प्रबुद्धो ऽस्मि गतम् दुर्.दर्शनम् मम ।

aho tu_aham prabuddha:_asmi gatam dur.darzanam mama |

दृष्टम् दृष्टव्यम् अखिलम् प्राप्तम् प्राप्यम् इदम् मया ॥५।५९।३१॥

dRSTam dRSTavyam akhilam prAptam prApyam idam mayA ||5|59|31||

सर्वम् किम्चिद् इदम् दृश्यम् दृश्यते यज् जगद्.गतम् ।

sarvam kimcit_idam dRzyam dRzyate yat_jagat.gatam |

चिन्.निष्पन्द.अंश.मात्र.अंशान् न अन्यत् किम्.चन शाश्वतम् ॥५।५९।३२॥

cit.niSpanda.aMza.mAtra.aMzAt_na_anyat kim.cana zAzvatam ||5|59|32||

क्व तौ कीदृग्.विधौ वा अपि किम्.निष्ठौ वा किम् आत्मकौ ।

kva tau kIdRk.vidhau vA_api kim.niSThau vA kim Atmakau |

निग्रह.अनुग्रहौ लोके हर्षामर्ष.क्रमौ तथा ॥५।५९।३३॥

nigraha.anugrahau loke harSAmarSa.kramau tathA ||5|59|33||

किम् सुखम् किम् नु वा दुःखम् सर्वम् ब्रह्म इदम् आततम् ।

kim sukham kim nu vA du:kham sarvam brahma_idam Atatam |

अहम् आसम् मुधा मूढो_दिष्ट्या मूढो ऽस्म्य् अहम् स्थितः ॥५।५९।३४॥

aham Asam mudhA mUDha:_diSTyA mUDha:_asmi_aham sthita: ||5|59|34||

किम् अस्मिन्.न् एवम् आलोके शोच्यते किम् वि.मुह्यते ।

kim asmin_evam Aloke zocyate kim vi.muhyate |

किम् प्रेक्ष्यते किम् क्रीयते स्थीयते वा अथ गम्यते ॥५।५९।३५॥

kim prekSyate kim krIyate sthIyate vA_atha gaMyate ||5|59|35||

किम्.चिद् एवम् इदम् नाम चिद्.आकाशम् विराजते ।

kim.cit_evam idam nAma cit.AkAzam virAjate |

नमो नमस् ते निस्तत्त्व दिष्ट्या दृष्टो असि सुन्दर ॥५।५९।३६॥

nama:_nama:_te nistattva diSTyA dRSTa:_asi sundara ||5|59|36||

अहो नु सम्प्रबुद्धो अस्मि सम्यग्.ज्ञातमलम् मया ।

aho nu samprabuddha:_asmi saMyak.jJAtamalam mayA |

नम:_मह्यम् अनन्ताय सम्यग्.ज्ञान.उदयाय च ॥५।५९।३७॥

nama:_mahyam anantAya saMyag.jJAna.udayAya ca ||5|59|37||

विगत.रञ्जन.निर्विषय.स्थितिर्

vigata.raJjana.nir.viSaya.sthiti:_

गत.भव.भ्रम.रञ्जित.वर्जिते ।

gata.bhava.bhrama.raJjita.varjite |

स्थिर.सुषुप्त.कलाभिगतस् ततः

sthira.suSupta.kalAbhigata:_tata:

सम.समम् निवसाम्य् अहम् आत्मनि ॥५।५९।३८॥

sama.samam nivasAmi_aham Atmani ||5|59|38||

||

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

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

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Thu, May 6, 2021 at 11:03 AM Jiva Das <das....@gmail.com> wrote:

> FM.5 Complete
>
> https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1 .end.docx?dl=0

> <https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1-end.docx?dl=0>

>
> FM.5.59 SURAGHU'S REPOSE 2.my06
>
>
> https://www.dropbox.com/s/wzn02s8uemc6xp0/fm5059%202.my06%20su.raghu%27s%20REPOSE%20.z38.docx?dl=0
>
>
>
>
>

> *o*ॐ*m*
>
>
>
>
>
>
>
> FM.5.59
>
>
>
> *SURAGHU'S REPOSE*
>
>
>
> *VASISHTHA THE PLENTIFUL said—*

>
>
>
> इत्य् उक्त्वा भगवान् एनम् सु.रघुम् रघु.नन्दन ।
>
> iti_uktvA bhagavAn enam su.raghum raghu.nandana |
>
> ययौ स्वम् एव रुचिरम् माण्डव्यो मौन.मण्डलम् ॥५।५९।१॥
>
> yayau svam eva ruciram mANDavya:_mauna.maNDalam ||5|59|1||
>
> .
>

> *hey Darling of the Raghu clan, *
>
> *that's what the Lord.Bhagavan said to this Suraghu*
>
> *&*
>
> *Maandavya went to his own pleasantly quiet domain*
>
> *. *
>
> iti.*so/as* uktvA . *so having said the Lord.Bhagavan, to this enam
> Suraghu*;
>
> raghu.nandana *joy of the Raghu clan, *yayau.*went* svam.*Ur/itself* eva.
> *very**/only* rucira.*bright/splendid\pleasant\agreeable.to
> <http://agreeable.to>*.m mANDavya.*Manduson*: mauna*.Quiet*.maNDala.
> *domain/sphere*.m
>
> *. *

>
> *vlm.p.1. Vasishtha continued:—O progeny of Raghu, after sage Mandavya
> advised the Kirata king in this manner, he retired to his solitary abode
> suited for holy saints and sages.
>
>
>
> गते वर.मुनौ राजा गत्वा एकान्तम् अनिन्दितम् ।
>
> gate vara.munau rAjA gatvA_ekAntam aninditam |
>
> धिया संचिन्तयाम्.आस को नाम अहम् इति स्वयम् ॥५।५९।२॥
>
> dhiyA saMcintayAm.Asa ka:_nAma_aham iti svayam ||5|59|2||
>
> .
>

> *when the best of munis had gone,*
>
> *the Raajaa went to a suitable solitude*
>
> *and considered this *
>
> *in his thott*
>
> *:*
>
> *"Just what is this "I" itself?" *

>
> gate vara.munau rAjA gatvA_ekAntam aninditam |
>

> dhiyA saMcintayAm.Asa ka:_nAma_aham iti svayam .* x . *

>
> *vlm.p.2 After the sage left, the king also retired to a lonely place
> where he began to reflect upon the nature of his soul and the manner of his
> existence.
>
>
>
> न अहम् मेरुर् न मे मेरुर् जगन् न अहम् न मे जगत् ।
>
> na_aham meru:_na me meru:_jagat_na_aham na me jagat |
>
> न अहम् शैला न मे शैला धरा न अहम् न मे धरा ॥५।५९।३॥
>
> na_aham zailA na me zailA dharA na_aham na me dharA ||5|59|3||
>
> .
>

> *I'm not Mount.meru & meru is not mine*
>
> *I'm not the world & the world's not mine*
>
> *I'm not the mountains & the mountains are not mine*
>
> *I'm not the solid Earth & the solid Earth's not mine*

>
> .
>
> na_aham meru:_na me meru:_jagat_na_aham na me jagat + na_aham zailA na me
> zailA dharA na_aham na me dharA
>
> .
>
> *vlm.p.3 Suraghu thought:—I am not in this mountain nor is it mine. I am
> not the cosmos nor is this world me.
>
>
>
>
>
>
>
> the pendants edging this Afghani crown would tinkle
>
> as Raama's crown does, whenever he bows his head
>
>
> http://www.allartnews.com/wp.content/uploads/2010/12/Crown.Tillya.Tepe.Tomb.VI.1st.century.BC.1st.century.AD.jpg

> <http://www.allartnews.com/wp-content/uploads/2010/12/Crown-Tillya-Tepe-Tomb-VI-1st-century-BC-1st-century-AD.jpg>

>
>
>
> किरात.मण्डलम् न इदम् मम न अहम् च मण्डलम् ।
>
> kirAta.maNDalam na_idam mama na_aham ca maNDalam |
>
> निज.संकेत.मात्रेण केवलम् देश एव मे ॥५।५९।४॥
>
> nija.saMketa.mAtreNa kevalam deza* eva me ||5|59|4||
>
> .
>

> *as for the Kiraata nation,*
>
> *it is not mine,*
>
> *nor am I the nation.*
>
> *it's a matter of custom to say* that everything in the country is mine*
>
> *. *
>
> *Kirâta*.maNDala.*domain/sphere*.m na.*no/t* idam*.this.here* mama.
> *my/mine* na.*no/t* aham*."I"* ca.*&/**also/too* maNDala.*domain/sphere*.m
> + *by/with the* nija*.innate/native/inborn.*saMketa.
> *agreement/consent/appointment\token\signal.*mAtra.*measure/unit*.iNa
> kevalam.*wholly* deza*.place** eva.*very**/only* me*.me.my*
>
> *. *

>
> * this involves the primal myth of monarchy.
>
> compare Shakespeare's Antony and Cleopatra:
>
> they speak of themselves as "Rome" and "Egypt"
>
> even when making love.
>
> *murty. This kirata region in not I, nor is the region mine. It is purely
> symbolic it is mine.
>
> *vlm.p.4 This land of the Kiratas does not belong to me nor do I belong to
> it. It is the consent of the people that has made me the ruler of this
> place.
>

> ** Kirâta*.maNDala.*domain/sphere*.m na.*no/t* idam*.this.here* mama.
> *my/mine* na.*no/t* aham*."I"* ca.*&/**also/too* maNDala.*domain/sphere*.m
> + *by/with the* nija*.innate/native/inborn.*saMketa.
> *agreement/consent/appointment\token\signal.*mAtra.*measure/unit*.iNa
> kevalam.*wholly* deza*.place** eva.*very**/only* me*.me.my*

>
>
>
> त्यक्तो_मया एष संकेतो न अहम् देशो न वा एष मे ।
>
> tyakta:_mayA_eSa* saMketa:_na_aham deza:_na vA_eSa: me |
>
> इदानीम् नगरम् शिष्टम् एष एव अत्र निश्चयः ॥५।५९।०५॥
>
> idAnIm nagaram ziSTam eSa: eva_atra nizcaya: ||5|59|5||
>
> .
>

> tyakta: mayA . *abandoned by me *eSa saMketa: *it is a symbol: *na_aham
> deza: *I am not the country . nor is it mine . *na vA_eSa me *+ *idAnIm
> nagaram ziSTam *so only the city remains: only this is certain here *eSa
> eva_atra nizcaya:
>
> *. *

>
> *murty.5 If I give up this symbol (of king) I am not the region nor is the
> region Meru.
>
> *vlm.5. Without this election I am no body here, nor is this place any
> thing to me; though this city and this place are to last for ever.
>
> *sv.2.8 What is it that is known as 'I'? I am not the Meru, the Meru is
> not mine. I am not the hill.tribe, nor the hill.tribe mine. This is merely
> called my kingdom: I abandon that notion. Now, the capital city is left. I
> am not this city nor is it mine. That notion, too, is abandoned. Even so I
> abandon the notions of family relationship — wife, sons, etc.
>

> ##cit . *keta . **saMketa*., #saMketaka. .m.. agreement, consent,

> appointment, rendezvous, token, signal +
>
>
>
> पताका.वन.पङ्क्त्य्.आढ्या भृत्य.उपवन.संकुला ।
>
> patAkA.vana.paGkti.ADhyA bhRtya.upavana.saMkulA |
>
> गज.अश्व.सामन्त.युता पुरी न अहम् न मे पुरी ॥५।५९।०६॥
>
> gaja.azva.sAmanta.yutA purI na_aham na me purI ||5|59|6||
>
> .
>

> *The City Palace, with its rows of high.flying flags, its gardens, and its
> servants, and the long retinue of horse, elephants, and warriors,*
>
> *—no— *
>
> *I'm not the City, and the City is not me. *
>
> .
>
> patAkA.*flag/banner*.vana.*woods/forest.*paGkti*.collection.*ADhya.
> *rich\wealthy.*A bhRtya.*dependant/servant/minister.*upavana*.garden.*
> saMkula.*full.of/rich.in/thick/dense/confused\throng\pressure/pain
> <http://rich.in/thick/dense/confused%5Cthrong%5Cpressure/pain>.*A + gaja
> *.elephant.*azva*.horse.*sAmanta.*surrounding/neighbouring.*yuta.*fastened.to/connected.with/consisting.of
> <http://fastened.to/connected.with/consisting.of>.*A purI.*city* na.*not*
> aham.*I* na.*not* me*.me.my* purI.*city *

>
> .
>
> * The monarch and the monarchy are one, just as Shakespeare's Antony is
> Rome, and Cleopatra Egypt.
>
> *murty.6.8 Even this city is not mine nor am I the city. I am not the army
> and the forests and the animals there in...
>
> *vlm.6. The city so magnificent with its highflying flags, its groves and
> gardens and groups of my servants, and the long train of horse, elephants
> and soldiers, is, alas! nothing to myself.
>
> *sv.2.8... I am not this city nor is it mine. That notion, too, is
> abandoned. Even so I abandon the notions of family relationship — wife,
> sons, etc.
>

> * patAkA.*flag/banner*.vana.*woods/forest.*paGkti*.collection.*ADhya.
> *rich\wealthy.*A bhRtya.*dependant/servant/minister.*upavana*.garden.*
> saMkula.*full.of/rich.in/thick/dense/confused\throng\pressure/pain
> <http://rich.in/thick/dense/confused%5Cthrong%5Cpressure/pain>.*A + gaja
> *.elephant.*azva*.horse.*sAmanta.*surrounding/neighbouring.*yuta.*fastened.to/connected.with/consisting.of
> <http://fastened.to/connected.with/consisting.of>.*A purI.*city* na.*not*
> aham.*I* na.*not* me*.me.my* purI.*city *

>
>
>
> व्यर्थ.संकेत.सम्बन्धम् संकेत.विगमे क्षतम् ।
>
> vyartha.saMketa.sambandham saMketa.vigame kSatam |
>
> भोग.वृन्दम् कलत्रम् च न अहम् न एतन् मम अखिलम् ॥५।५९।०७॥
>
> bhoga.vRndam kalatram ca na_aham na_etat_mama akhilam ||5|59|7||
>
> .
>

> vyartha.*useless\worthless.*saMketa*.consent\token.*sambandha.
> *connexion/relationship*.m *whin *saMketa*.consent\token.*vigama:.
> *disappearance/absence/cessation*.e kSata.*wounded/hurt\destroyed\violated
> *+ bhoga*.enjoyment/pleasure*.vRnda*.multitude/heap.*m kalatra*.xx.*m ca.
> *also/and* *. *na.*not* aham.*I* na.*not* etat.*this.here* mama.*my/mine*
> akhilam.*entirely*/*totally*

>
> .
>
> *vlm.7. All this was nothing to me before my election, and will not be
> mine after my desposal; and all these possessions, enjoyments and consorts,
> do neither appertain to me nor I to them.
>
> *murty.6.8... I am not the pleasures and family nor are they mine. I am
> not the kingdom nor is the kingdom mine. All are purely symbolic
> relationships.
>
> *sv.2.8... This is merely called my kingdom: I abandon that notion...
>

> *vyartha.*useless\worthless.*saMketa*.consent\token.*sambandha.
> *connexion/relationship*.m *whin *saMketa*.consent\token.*vigama:.
> *disappearance/absence/cessation*.e kSata.*wounded/hurt\destroyed\violated
> *+ bhoga*.enjoyment/pleasure*.vRnda*.multitude/heap.*m kalatra*.xx.*m ca.
> *also/and* *. *na.*not* aham.*I* na.*not* etat.*this.here* mama.*my/mine*
> akhilam.*entirely*/*totally*

>
>
>
> एवम् स.भृत्यम् स.बलम् स.वाहन.पुरान्तरम् ।
>
> evam sa.bhRtyam sa.balam sa.vAhana.purAntaram |
>
> न अहम् राज्यम् न मे राज्यम् संकेतो ह्य् अयम् आकुलः ॥५।५९।०८॥
>
> na_aham rAjyam na me rAjyam saMketa:_hi_ayam Akula: ||5|59|8||
>
> .
>

> evam.*so/this.way* sa..*with*.bhRtya*.xx.*
>
> sa..*with*.bala.*force/strength*.m
>
> sa..*with*.vAhana.purAntaram *+ *
>
> na_aham rAjyam na me rAjyam *I'm not the Realm nor is the Realm mine . *
>
> saMketa*.consent\token:* hi.*for*/*since* ayam.*this.there* Akula*.xx.*:
> *x*
>
> *. *
>
> bala.*force/strength*.m
>
> vAhana
>
> purAntara
>
> rAjya
>
> saMketa*.consent\token*
>
> ayam.*this.there*
>
> Akula
>
> *. *

>
> *murty.6.8 Even this city is not mine nor am I the city. I am not the army
> and the forests and the animals there in. This is a purely a symbolic
> relationship. This will go away with the symbol. I am not the pleasures and
> family nor are they mine. I am not the kingdom nor is the kingdom mine. All
> are purely symbolic relationships.
>
> *vlm.8. Thus this Government with all its force and officers is the city,
> is naught to me, nor am I aught to it in reality, except mere adscititious
> compliments to one another.
>
> *sv.2.8 What is it that is known as 'I'? I am not the Meru, the Meru is
> not mine. I am not the hill.tribe, nor the hill.tribe mine. This is merely
> called my kingdom: I abandon that notion. Now, the capital city is left. I
> am not this city nor is it mine. That notion, too, is abandoned. Even so I
> abandon the notions of family relationship — wife, sons, etc.
>
>
>
> देह.मात्रम् अहम् मन्ये हस्त.पाद.आदि.संयुतम् ।
>
> deha.mAtram aham manye hasta.pAda.Adi.saMyutam |
>
> तद् इदम् तावद् आश्व् अन्तर् अलम् आलोकयाम्य् अहम् ॥५।५९।०९॥
>
> tat_idam tAvat_Azu_antar_alam AlokayAmi_aham ||5|59|9||
>
> .
>
> deha.mAtram aham manye
>

> *I think the measure of the body *
>
> hasta.pAda.Adi.saMyutam
>
> *is connected from head to foot *

>
> tat_idam tAvat_Azu_antar_alam AlokayAmi_aham
>
> .
>
> *vlm.9. I think myself to be this body of mine, composed of my legs,
> hands, and feet, and believe myself to be placed in the midst of these
> (i.e., in the heart.)
>
> *murty.9.13 This body with all its limbs may be considered as mine. Let me
> examine the implications of this....
>
>
>
> तद् अत्र तावद् माम्स.अस्थि न अहम् एतद् अ.चेतनम् ।
>
> tat_atra tAvat_mAMsa.asthi na_aham etat_a.cetanam |
>
> न च एतन् मम संश्लेषम् एत्य् अब्जस्य यथा जलम् ॥५।५९।१०॥
>
> na ca_etat_mama saMzleSam eti_abjasya yathA jalam ||5|59|10||
>
> .
>

> tat.*it/he/that* atra.*here/in.this.place* tAvat.*that.much* mAMsa.*meat.*
> asthi.*bone.* na.*not* aham.*I* etat.*this.here* a.*not*.cetana.
> *sentience/intelligence*.m + na.*not* ca.*also/and* etat.*this.here* mama.
> *my/mine* saMzleSa*.connection/contact/embrace.*m eti.*going of* abja.
> *pond.lotus.*sya yathA.*how/as* jala.*water.*m
>
> *. *

>
> तत् अत्र तावत् That being so,
>
> माम्स.अस्थि nAहम् I am not meat and bone:
>
> एतत् अचेतनम् it is insentient
>
> न च एतन् मम संश्लेषmeति and it has not any connexion with me
>
> अब्जस्य यथा जलम् like a lotus (floating) on a lake
>
> .
>
> *murty.9.13 I am not the flesh, bones and nerves because they are
> inconscient.
>
> *vlm.10. But I perceive my body to be composed of flesh and bones; and not
> constituting my rational self; which like the lotus flower rises amidst the
> waters, without bearing any relation with that element.
>
>
>
> माम्सम् जडम् न तद् अहम् न एव अहम् रक्तम् अप्य् अलम् ।
>
> mAMsam jaDam na tat_aham na_eva_aham raktam api_alam |
>
> जडान्य् अस्थीनि न एव अहम् न च एतानि मम क्वचित् ॥५।५९।११॥
>
> jaDAni_asthIni na_eva_aham na ca_etAni mama kva.cit ||5|59|11||
>
> .
>

> mAMsa.*meat.*m *is *jaDa.*inert.*m na tat_aham . *not that am I . *
>
> na.*not* eva.*very**/only/indeed* aham.*I* rakta*.xx.*m api.*tho/even*
> alam.*enuf/rather+ *jaDa.*inert.s.*Any_asthIni na_eva_aham na ca_etAni
> mama kva.cit * .* *x *
>
> *. *

>
> मांसं जडं न तdaहं I am not this inert meat,
>
> न एव अहं रक्तmaप्य् अलम् nor am I even enough anyhow the blood,
>
> जडानि अस्थीनि न एव अहं I am not these very bones
>
> न च एतानि मम क्वचित् nor are they mine anywhen. .11.
>
> *vlm.11. I find the flesh of my body, to be dull and gross matter which do
> not make my soul; and I find too my rational part to be not this gross
> flesh at all. So do I find my bones likewise to be insensible substances,
> and consequently forming no part of
>
> my sentient soul.
>
> *murty.9.13 This body with all its limbs may be considered as mine. Let me
> examine the implications of this. I am not the flesh, bones and nerves
> because they are inconscient.
>

> *I am not this raw meat,*
>
> *nor am I the "royal" blood,*
>
> *and I am not these here bones,*
>
> *nor are they mine anywhen. *

>
>
>
> कर्म.इन्द्रियाणि न एव अहम् न.च कर्म.इन्द्रियाणि मे ।
>
> karma.indriyANi na_eva_aham na.ca karma.indriyANi me |
>
> जडम् यत् किल देहे अस्मिंस् तद् अहम् न एव चेतनः ॥५।५९।१२॥
>
> jaDam yat kila dehe_asmin_tat_aham na_eva cetana: ||5|59|12||
>
> .
>

> karma.indriyANi na eva aham *x *
>
> na.ca karma.indriyANi me *x *
>
> jaDam yat kila dehe asmin *x *
>
> tat_aham na eva cetana: *x*
>
> *. *

>
> *vlm.12. I am none of the organs of action, nor do these organs compose
> myself. All organic bodies are composed of gross matter, and do not
> consequently constitute the animated soul.
>
> *murty.9.13 This body with all its limbs may be considered as mine. Let me
> examine the implications of this. I am not the flesh, bones and nerves
> because they are inconscient. The organs of actions are not I, nor are they
> mine, because they are inconscient and I am conscious. I am not these
> buddhi and such senses. They are also inconscient.
>
>
>
> न अहम् भोगा न मे भोगा न मे बुद्धि.इन्द्रियाणि च ।
>
> na_aham bhogA* na me bhogA* na me buddhi.indriyANi ca |
>
> जडाण्य् अस्त.स्वरूपाणि न च बुद्धि.इन्द्रियाण्य् अहम् ॥५।५९।१३॥
>
> jaDANi_asta.svarUpANi na ca buddhi.indriyANi_aham ||5|59|13||
>
> .
>
> na_aham bhogA
>

> *I'm not the Feast *
>
> na me bhogA* and it's not Mine*
>
> na me buddhi.indriyANi ca *nor are the intellective organs Mine. *
>
> jaDANy* (All things) are frozen*
>
> asta.sva.rUpANi
>
> *set.own.forms *
>
> *set with the sunset, settled with the water into ice. *
>
> na ca buddhi.indriyANy_aham *nor are the intellective organs Me. *

>
> *vlm. 13. I am not the nourishment, which nourishes the body and not the
> soul which makes myself; nor am I any organs of sense, which perceives the
> material impressions, and have no sensibility without the intellect.
>
> *murty.9.13.... I am not these buddhi and such senses. They are also
> inconscient.
>
>
>
> मूलम् संसृति.दोषस्य मनो न अहम् जडम् हि तत् ।
>
> mUlam saMsRti.doSasya mana:_na_aham jaDam hi tat |
>
> अथ बुद्धिर् अहम्.कार इति दृष्टिर् मनो.मयी ॥५।५९।१४॥
>
> atha buddhi:_aham.kAra* iti dRSTi:_mano.mayI ||5|59|14||
>
> .
>
> mUlam saMsRti.doSasya mana:_na_aham jaDam hi tat x
>

> atha buddhi:_aham.kAra_iti dRSTi:_mano.mayI * .* *x *
>
> *. *

>
> *sv.15 Now, what is left?
>
> *vlm.14. I am not the mind which is a passive agent, and minds whatever is
> felt by it. It is called the understanding (buddhi) from its standing under
> all its external and internal perceptions and conceptions (bodha) and is
> the root of all worldly evils caused by its egoistic feelings.
>
> *murty.14.15. Because of the blemish of unsteadiness I am not mind; mind
> is stupid. Then 'Buddhi and Ahamkara' : these two are constituents of mind.
> And so not mine. Thus it is clear that I am not mind and buddhi and such
> senses. Let me inquire into the rest.
>
> *sv.9.14 Let me enquire into this body. I am not the inert substances like
> flesh and bones — nor am I the blood, nor the organs of action. All these
> are inert substances, but I am sentient. lam not the enjoyments, nor do
> they belong to me; this intellect and the sense.organs are not me, nor are
> they mine — they are inert and I am sentient. I am not the mind which is
> the root.cause of this ignorant cycle of birth and death. I am not the
> faculty of discrimination nor am I the egosense, these being notions that
> arise in the mind.
>
>
>
> मनो=बुद्धि.इन्द्रिय.आद्यन्तो भूत.कोशश् चलद्.वपुः ।
>
> mana:=buddhi.indriya.Adyanta:_bhUta.koza:_calat.vapu: |
>
> न अहम् एव शरीर.आदि शिष्टम् आलोकयाम्य् अहम् ॥५।५९।१५॥
>
> na_aham eva zarIra.Adi ziSTam AlokayAmi_aham ||5|59|15||
>
> .
>

> mano=buddhi.indriya.Adyant*a:_bh*Uta.kozaz_calad.vapu*: *x
>
> na_aha*m e*va zarIra.Adi ziSTa*m A*lokayAmy_aham * .* *x *
>
> *. *

> evam tyajAmi *saM*vedyam cetyam na_aham hi tat kila x
>
> zeSo vikalpa.rahito vizuddha.cit_aha*m.*sthita*: .* *x *
>
> *. *

>
> *vlm.17. Thus I renounce the knowable (living soul), and do not
> acknowledge the intelligible intelligence as myself. It is at the end of
> all the immutable and pure Intellect, which remains to be owned as myself,
>
> *murty.16.18. 5959 And so it can not form the body of the principle of
> Self. I reject this as 'not I'. What remains then is the pure changeless
> consciousness. And that is 'I'. What a wonder I was in possession of the
> Self for all the time. I was active as one possessing Self. I am that
> infinite Self not the finite being. I belong to the Paramatnan.
>
> *sv.17.19 Thus do I abandon that which is knowable — or the object. What
> now remains is the pure consciousness which is free from the shadow of
> doubt. I am the infinite self, for there is no limit to this self. Even the
> gods like BrahmA the creator, Indra the king of gods, Yama the god of
> death, Vayu the god of wind and all the countless beings are strung on this
> infinite consciousness.
>
>
>
> चित्रम् एषो ऽस्मि लब्ध.आत्मा जातः कालेन कार्यवान् ।
>
> citram eSa:_asmi labdha.AtmA jAta: kAlena kAryavAn |
>
> एष सो ऽहम् अनन्त.आत्मा न अन्तो ऽस्य परमात्मनः ॥५।५९।१८॥
>
> eSa_sa:_aham anantAtmA na_anta:_asya paramAtmana: ||5|59|18||
>
> .
>
> citram eSa:_asmi
>

> *what a wonder I am! *

>
> labdha.AtmA jAta: kAlena kAryavAn
>
>
>
> eSa_sa:_aham anantAtmA
>
> na_anta:_asya paramAtmana:
>

> *there is no boundary of this Absolute.Self*
>
> *. *

>
> *vlm.18. Ah! it is wonderful at last, that I have come to know the soul
> after so long a time, and find it to be myself the infinite soul, and the
> Supreme Spirit which has no end.
>
> *murty.16.18. 5959 And so it can not form the body of the principle of
> Self. I reject this as 'not I'. What remains then is the pure changeless
> consciousness. And that is 'I'. What a wonder I was in possession of the
> Self for all the time. I was active as one possessing Self. I am that
> infinite Self not the finite being. I belong to the Paramatnan.
>
> citrameSo’smi labdhAtmA jAta: kAlena kAryavAn |
> eSa so’hamanantAtmA nAnto’sya paramAtmana: ||5|59| 18
> *VA. amazing, I am that attained Self, seem to obtained in time. I
> am that limitless Self, not a limited being.
>
> *AS. It is amazing that after a long effort (kAlena kAryavAn), I have now
> acquired self knowledge (labdhAtmA), I am indeed this infinite soul which
> exists forever!
>
>
> ब्रह्मणि इन्द्रे यमे वायौ सर्व.भूत.गणे तथा ।
>
> brahmaNi_indre yame vAyau sarva.bhUta.gaNe tathA |
>
> स एष भगवान् आत्मा तन्तुर् मुक्तास्व् इव स्थितः ॥५।५९।१९॥
>
> sa* eSa* bhagavAn_AtmA tantu:_muktAsu_iva sthita: ||5|59|19||
>
> .
>
> brahmaNi_indre yame vAyau
>

> *i brahmA the Creator, indra the Crafty, yama the DeathLord, the Wind *
>
> sarva.bhUta.gaNe tathA *x *
>
> sa_eSa_bhagavAn AtmA *x *
>
> tantu:_muktAsu_iva sthita: *x*
>
> *. *

> A.brahma=bhuvana+anta:.sthA sarva.zakti.samudgikA * .* *x *
>
> *. *
>
> ...
>
> *the state of Being.everywhere*
>
> *Becoming o&r unBecoming*
>
> *from Brahmaworld to Underground*
>
> *with packs of every shakti.Power*
>
> *...*
>
> *.*

>
> *vlm.21. The intellect is devoid of all attributes, and pervades all
> existences in its subtile form; stretches itself from the highest empyrean
> of heaven to the lowest deep, and is the reservoir of all power.
>

> *#samudga, #samudgaka *m. n. a round box or casket Das3. Ratna7v. &c. ;
> (in rhet.) prec. L. *.* #samudgika, *y5059.021.
>
> ##vRj . #varjita . #*vivarjita *– avoided. abandoned by, destitute or

> deprived of, free or exempt from (instr. or comp) • that from which
> anything is excluded ./. subtracted.
>
>
>
> सर्व.सौन्दर्य.सुभगा सर्व.प्राकाश्य.दीपिका ।
>
> sarva.saundarya.subhagA sarva.prAkAzya.dIpikA |
>
> सर्व.संसार.मुक्तानाम् तन्तुर् आतत.रूपिणी ॥५।५९।२२॥
>
> sarva.saMsAra.muktAnAm tantu:_Atata.rUpiNI ||5|59|22||
>
> .
>
> ...
>
> sarva.saundarya.subhagA
>
> sarva.prAkAzya.dIpikA x
>

> sarva.saMsAra.muktAnAm tantu:_Atata.rUpiNI * .* *x *
>
> *. *

>
> *murty.19.25.... It is splendorously beautiful. It is the lamp that
> illumines everything. It is the string holding together all mutable worlds.
> It is full of all forms and deformations...
>
> *vlm.22. It is replete with all beauty, and is the light that enlightens
> all objects unto us; it is the connecting chain to which all the worlds are
> linked together like pearls in the necklace.
>
>
>
> सर्व.कार.विकार.आढ्या सर्व.आकार.विवर्जिता ।
>
> sarva.kAra.vikAra.ADhyA sarva.AkAra.vivarjitA |
>
> सर्व.भूत.ओघताम् याता सर्व.दा सर्व.ताम् गता ॥५।५९।२३॥
>
> sarva.bhUta.oghatAm yAtA sarva.dA sarva.tAm gatA ||5|59|23||
>
> .
>
> sarva.kAra.vikAra.ADhyA x
>
> sarva.AkAra.vivarjitA x
>

> sarva.bhUta.oghatAm yAtA sarva.dA sarva.tAm gatA * .* *x *
>
> *. *

>
> सर्वकारविकार.आढ्या It is the fruition of all forms and mutations,
>
> सर्वआकारविवर्जिता devoid of all formation,
>
> सर्वभूत.ओघताम् याता having come to its multitude of all beings
>
> सर्वदा सर्वतां गता always gone to Allness. .23.
>
> *vlm.23. It is formless but capable of all forms and mutations; being
> connected with all matters, and conversant with all subjects at all times.
> (The intellect embraces all subjects and its subjective knowledge
> comprehends all objects). It has no particular name nor form, but is taken
> as varied into different forms, according to the operations of the
> intellect.
>
> *murty.19.25.... It is full of all forms and deformations. It is free of
> all form....
>
> *sv.20.23... It is the essence of all forms and all modifications: yet it
> is beyond all these. At all times it is all in all.
>
>
>
> चतुर्.दश.विधान्य् एषा भूतानि भुवन.उदरे ।
>
> catur.daza.vidhAni_eSA bhUtAni bhuvana.udare |
>
> एतन्.मयी इयम् कलना जागती वेदन.आत्मिका ॥५।५९।२४॥
>
> etat.mayI_iyam kalanA jAgatI vedana.AtmikA ||5|59|24||
>
> .
>
> catur.daza.vidhAny_eSA bhUtAni bhuvana.udare + etan.mayI_iyam kalanA

> jAgatI vedana.AtmikA * .* *x *
>
> *. *

> sarvam AtmA_eva cit.parA * .* *x *
>
> *. *
>
> *but it is a false mode of appearance*
>
> *the way of states of pleasure & pain*
>
> *a projection made of many embodiments*
>
> *for everything is only Self proceeding in Consciousness*
>
> *.*

>
> *sv. It is by its power that everything in the whole universe dances to
> its tunes.
>
> *vlm.25. The course of human happiness and misery, is a false
> representation of the understanding; and the varieties of representations
> in the mind, are mere operations of the soul and its attribute of the
> Intellect.
>
>
>
> सो ऽयम् आत्मा मम व्यापी सा इयम् तद् अवबोधनम् ।
>
> sa:_ayam AtmA mama vyApI sA_iyam tat_avabodhanam |
>
> सा इयम् आकलित.अङ्ग.आभा करोति नृप.विभ्रमम् ॥५।५९।२६॥
>
> sA_iyam Akalita.aGga.AbhA karoti nRpa.vibhramam ||5|59|26||
>
> .
>
> sa:_ayam AtmA mama vyApI
>

> *so this Self of mine pervades *
>
> sA_iyam tat_avabodhanam *x *
>
> sA_iyam Akalita.aGga.AbhA *x *
>
> karoti nRpa.vibhramam *x*
>
> *. *

>
> *murty.26 Such Self of mine is spread all over. Shining with its Self
> conceived divisions, it causes the perplexity and falsehood of kingship (in
> me).
>
> *vlm.26. Thus this soul of mine is the same with the All pervading spirit;
> and this understanding in me, is no other than that All knowing intellect.
> It is the same mind, that represents these imaginery images in the sensory
> of my mind, and causes the error of my kingship in me.
>
> so’yamAtmA mama vyApI seyam yadavabodhanam |
> seyamAkalitAGgAbhA karoti nRpavibhramam ||5|59| 26
> *VA. This is my spread out (as world) Self, this is that which is
> awareness (of smth), this makes the live body be taken mistakenly as
> king
>
> *AS. I am the soul that encompasses all; (yet) this cit (awareness) is
> creating feeling (avabodhanam) and having formed the vision of a body
> (Akalita.aGga.AbhA) does king.like actions (nRpavibhramam karoti).
>
>
>
> अस्या एव प्रसादेन मनो देह.रथे स्थितम् ।
>
> asyA: eva prasAdena mana:_deha.rathe sthitam |
>
> संसार.जाल.लीलासु याति वल्गति नृत्यति ॥५।५९।२७॥
>
> saMsAra.jAla.lIlAsu yAti valgati nRtyati ||5|59|27||
>
> .
>
> asyA: eva prasAdena
>
> mana:_deha.rathe sthitam |
>
> saMsAra.jAla.lIlAsu
>

> yAti valgati nRtyati * .* *x *
>
> *. *
>
> *by grace of this*
>
> *Mind rides its Body.chariot*
>
> *into the saMsAra.Convolution it comes*
>
> *with all its song & dance*
>
> *.*

>
> *murty. By the grace of this consciousness...
>
> *vlm.p.27 It is by good grace of Consciousness that the mind is seated in
> the vehicle of the body and ranges with joy amidst the play and diversions
> of the diverse scenes of this world. *vlm. by good grace of the
> Intellect...
>
>
>
> इदम् मनः.शरीर.आदि न किम्चिद् अपि वस्तुतः ।
>
> idam mana:zarIra.Adi na kim.cit_api vastuta: |
>
> नष्टे न किम्चिद् अप्य् अस्मिन् परिनश्यति पेलवे ॥५।५९।२८॥
>
> naSTe na kimcit_api_asmin pari.nazyati pelave ||5|59|28||
>
> .
>
> idam mana:zarIra.Adi
>
> na kim.cit_api vastuta: x
>
> naSTe na kim.cit_apy_asmin
>

> pari.nazyati pelave * .* *x *
>
> *. *

>
> *murty.28 In fact, there is nothing like body and mind and such. If they
> are destroyed, no damage ensues to anyone.
>
> *vlm.28. But this mind and this body and all diversities are nothing in
> reality; they are all destroyed by the cruel hand of death, and not a
> vestige of them remains behind. (But the soul and its intellect are
> indestructible).
>
>
>
> जगज्.जालम् अयम् नृत्तम् इदम् चित्त.नटैस् ततम् ।
>
> jagat.jAlam ayam nRttam idam citta.naTai:_tatam |
>
> एतया एव एकया बुद्ध्या दृश्यते दीप.लेखया ॥५।५९।२९॥
>
> etayA_eva_ekayA buddhyA dRzyate dIpa.lekhayA ||5|59|29||
>
> .
>
> jagaj.jAlam ayam nRttam
>

> *this net of the Worlds, this dance, *
>
> idam citta.naTais_tatam
>
> *this expanse of peformers of mental Affections *
>
> etayA_eva_ekayA buddhyA
>
> *only by this one buddhi.Intellect*
>
> dRzyate dIpa.lekhayA
>
> *is seen by the light of its radiant lamp*
>
> *. *

>
>
>
> कष्टम् मुधा एव मे चिन्ता निग्रह.अनुग्रह=स्थितौ ।
>
> kaSTam mudhA_eva me cintA nigraha.anugraha=sthitau |
>
> बभूव देह.निष्ठा इह न किम्.चिद् अपि देहकम् ॥५।५९।३०॥
>
> babhUva deha.niSThA_iha na kim.cit_api dehakam ||5|59|30||
>
> .
>

> kaSTam mudhA_eva me cintA *x *
>
> nigraha.anugraha=sthitau *x *
>
> babhUva deha.niSThA_iha *x *
>
> na kim.cit_api dehakam –
>
> *. *

>
> *murty.30 What a problem! vainly I am thinking of law and order and
> compassion. When there is no body, I am devoted to the idea of body.
>
> *sv.30.32 How foolish of me to have experienced distress at having to
> bless and punish! I have been awakened, I have seen all that there is to be
> seen, I have attained all that is worth attainment.
>
> *vlm.30. Alas, I find these painful thoughts of mine for the punishment,
> retribution and well being of my people, to be all for nothing; since
> whatever is done for the body, perishes with the body also.
>
>
>
> अहो त्व् अहम् प्रबुद्धो ऽस्मि गतम् दुर्.दर्शनम् मम ।
>
> aho tu_aham prabuddha:_asmi gatam dur.darzanam mama |
>
> दृष्टम् दृष्टव्यम् अखिलम् प्राप्तम् प्राप्यम् इदम् मया ॥५।५९।३१॥
>
> dRSTam dRSTavyam akhilam prAptam prApyam idam mayA ||5|59|31||
>
> .
>

> aho* O *
>
> tu* but *
>
> a.ham* I *
>
> prabuddho_asmi* am awakened *
>
> gatam dur.darzanam mama* the evil.presence gone from.me <http://from.me> *
>
> dRSTam dRSTavyam akhilam x
>
> prAptam prApyam idam mayA * .* *x *
>
> *. *

>
> *murty.31 Oh! I am now enlightened about 'I and you'. The bad perceptions
> of mine have vanished. I have seen all that is to be seen. Whatever is mine
> I have gained.
>
> *vlm.31. O, that I am awakened to truth at present, and released from the
> mirage of my false views long before; I have come to see what is worth
> seeing, and have found all that is worthy to be had.
>
>
>
> सर्वम् किम्चिद् इदम् दृश्यम् दृश्यते यज् जगद्.गतम् ।
>
> sarvam kimcit_idam dRzyam dRzyate yat_jagat.gatam |
>
> चिन्.निष्पन्द.अंश.मात्र.अंशान् न अन्यत् किम्.चन शाश्वतम् ॥५।५९।३२॥
>
> cit.niSpanda.aMza.mAtra.aMzAt_na_anyat kim.cana zAzvatam ||5|59|32||
>

> *. *
>
> *sarvam* *kim.ci <http://kim.ci>*t_idam dRzyam dRzyate yat_jagat.gatam *x
> *
>
> cit.niSpanda.aMza.mAtra.aMzAn_na_anyat k*im.c*ana zAzvatam * .* *x *
>
> *. *

>
> *murty.32 Whatever is visible here is all that belongs to the world. There
> is nothing eternal in this.
>
> *vlm.32. All these visibles which are seen to be wide spread throughout
> this universe, are no more than false phantoms, presented or produced by
> the vibrations of the intellect; and do not last for long.
>
> *sv.30.32 How foolish of me to have experienced distress at having to
> bless and punish! I have been awakened, I have seen all that there is to be
> seen, I have attained all that is worth attainment.
>
>
>
> क्व तौ कीदृग्.विधौ वा अपि किम्.निष्ठौ वा किम् आत्मकौ ।
>
> kva tau kIdRk.vidhau vA_api kim.niSThau vA kim Atmakau |
>
> निग्रह.अनुग्रहौ लोके हर्षामर्ष.क्रमौ तथा ॥५।५९।३३॥
>
> nigraha.anugrahau loke harSAmarSa.kramau tathA ||5|59|33||
>
> .
>

> kva tau kIdRg.vidhau vA_api kim.niSThau vA ki*m A*tmakau +
> nigraha.anugrahau loke harSAmarSa.kramau tathA * .* *x *
>
> *. *

>
> *murty.33 Where are the two perceptions of restraint and compassion? What
> is there content? They are like joy and sorrow (which do not exist).
>
> *vlm.33. What is the good then of theese my punishments and rewards to my
> people, which produce their pain and pleasure for a short, and do not lead
> to the lasting welfare of their souls.
>
> *sv.33.35 What are all these: pain and pleasure, happiness and sorrow,
> blessing and punishment?
>
>
>
> किम् सुखम् किम् नु वा दुःखम् सर्वम् ब्रह्म इदम् आततम् ।
>
> kim sukham kim nu vA du:kham sarvam brahma_idam Atatam |
>
> अहम् आसम् मुधा मूढो_दिष्ट्या मूढो ऽस्म्य् अहम् स्थितः ॥५।५९।३४॥
>
> aham Asam mudhA mUDha:_diSTyA mUDha:_asmi_aham sthita: ||5|59|34||
>
> .
>
> kim sukham kim nu vA du:kham sarvam brahma_idam Atatam |
>

> aham Asam mudhA mUDha:_diSTyA mUDha:_asmi_aham sthita: * .* *x *
>
> *. *
>
> *what good is pleasure? what good is pain?*
>
> *the brahman is this outspread Immensity.*
>
> *so be it*
>
> *I'm such a fool*
>
> *.*

>
> *murty.34 What is happiness and what is sorrow? All is that vast Brahman.
> Unnecessarily I remained a fool and stupid.
>
> *vlm.34 What do these pains and pleasures mean to us when they both
> proceed from ourselves and are alike in the sight of God {brahman is neuter
> gender, not "he" but "it", The Immensity; Deva=God. jd}? All along I have
> been ignorant of this truth which, fortunately, has now dawned upon me.
>
>
>
> किम् अस्मिन्.न् एवम् आलोके शोच्यते किम् वि.मुह्यते ।
>
> kim asmin_evam Aloke zocyate kim vi.muhyate |
>
> किम् प्रेक्ष्यते किम् क्रीयते स्थीयते वा अथ गम्यते ॥५।५९।३५॥
>
> kim prekSyate kim krIyate sthIyate vA_atha gamyate ||5|59|35||
>
> .
>
> kim asmin.n
>

> *Whatever.here *
>
> eva*m A*loke zocyate
>
> *in such a light is grieved? *

>
> kim vimuhyate x
>
> kim prekSyate x
>
> kim krIyate x
>
> kim sthIyate vA
>

> atha gamyate * .* *x *
>
> *. *

> *O now I am fully awakened, *
>
> samyag.jJAtam alam mayA
>
> *totally known well.enuf by me *
>
> *(glory to me and to the fruitful rise of total Wisdom) *
>
> ...
>
> aho*.O* nu*.now* samprabuddha*.x*: asmi*.am* samyak*.x.*jJAta*.x.*m alam.
> *enuf/fully* mayA*.**by/with.**me* | namas*.praise.to/hail
> <http://praise.to/hail>!* mahyam.*me* ananta.* boundless**/endless*.aya
> samyag*.x.*jJAna*.knowledge/Wisdom*.udaya.*rise/ascent*.aya ca.*&/*
> *also/too*
>
> .
>
> samprabuddha*.x*:
>
> samyak*.x.*
>
> jJAta
>
> *s*amyag

>
> .
>
> *murty.37 Oh! I am now enlightened. I am the knower fo all. Salutations to
> my all knowing Self.
>
> *vlm.37. Ah! that I am now so awakened and enlightened and come to know
> the whole truth in me; I hail, therefore, myself now instinct with infinity
> and Omniscience.
>
> *AB.
>
> *sv.36.38 All this is pervaded by Brahman. Where is the justification for
> grief and delusion; who does what? It is but the infinite consciousness
> that exists. Salutations to you, O beautiful god, salutations to the
> infinite self!
>
>
>
> विगत.रञ्जन.निर्विषय.स्थितिर्
>
> vigata.raJjana.nir.viSaya.sthiti:_
>
> गत.भव.भ्रम.रञ्जित.वर्जिते ।
>
> gata.bhava.bhrama.raJjita.varjite |
>
> स्थिर.सुषुप्त.कलाभिगतस् ततः
>
> sthira.suSupta.kalAbhigata:_tata:
>
> सम.समम् निवसाम्य् अहम् आत्मनि ॥५।५९।३८॥
>
> sama.samam nivasAmi_aham Atmani ||5|59|38||
>
> ...
>
> .
>

> vigata*.x.*raJjana*.x.*nirviSaya.sthiti.*state*:
>
> gata*.having.gone.to <http://having.gone.to>*.bhava*.x.*bhrama
> *.confusion/error*.raJjita*.x.*varjita*.x.*i
>
> sthira*.x.*suSupta*.x.*kala.abhigata:
>
> tatas*.therefore/re.that *samasama*.x.*m nivas<.Ami aham*."I"* Atma
> *.self/Self\soul*.ni

>
> .
>
> *Murty.38 I abide in my Self as one in equilibrium. I am in that state of
> constant _suSupti (deep sleep). I am free from all illusions about the
> mutable world. I have no attachments or delusions. I am free of all
> sentience.
>
> *vlm.38. Being freed from the paintings of my mind, and cleared from the
> loss of the sensible objects, and also released from the errors of this
> world; I rest myself, in the lap of my tranquil soul, as in a state of
> sound sleep, and in utter oblivion of all my internal and external
> impressions.
>
> *sv.36.38 All this is pervaded by _brahman. Where is the justification for
> grief and delusion; who does what? It is but the infinite consciousness
> that exists. Salutations to you, O beautiful god, salutations to the
> infinite self!
>
>
>

> *.*
>
> *o*ॐ*m*
>
> *.*
>
> *next Canto*
>
> *FM5060*

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Sat, May 6, 2017 at 9:53 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>> fm5059 2.my06 su.raghu's REPOSE .z38
>>
>>
>> https://www.dropbox.com/s/wzn02s8uemc6xp0/fm5059%202.my06%20su.raghu%27s%20REPOSE%20.z38.docx?dl=0
>>
>>
>>
>>
>>
>>
>>

>> *O*ॐm
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *su.raghu's Repose*
>>
>>
>>
>>
>>
>>
>>
>> *vasiSTha said—*

>>
>>
>>
>> इत्युक्त्वा भगवानेनं सुरघुं रघुनन्दन ।
>>
>> iti_ uktvA bhagavAn enam su.raghum raghu.nandana |
>>
>> ययौ स्वमेव रुचिरं माण्डव्यो मौनमण्डलम् ॥५।५९।१॥
>>
>> yayau svam eva ruciram mANDavya:_ mauna.maNDalam ||5|59|1||
>>
>> .
>>

>> *darling of the raghu clan, that's what the lord.bhagavAn said to this
>> suraghu*
>>
>> *&*
>>
>> *mANDavya went to his own pleasantly quiet domain*
>>
>> *.*

>>
>> ~vlm. ... his solitary abode, suited for holy saints and sages.
>>
>> Ø
>>
>> गते वरमुनौ राजा गत्वैकान्तमनिन्दितम् । धिया संचिन्तयामास को नामाहमिति
>> स्वयम् ॥२॥
>>
>> gate vara.munau rAjA gatvA_ekAntam aninditam | dhiyA saMcintayAm.Asa ka:
>> nAma_aham iti svayam ||2||
>>
>> .
>>

>> *when the best of munis had gone,*
>>
>> *the rAjA went to a suitable solitude*
>>
>> *and considered in his thought*
>>
>> *:*
>>
>>
>>
>> *suraghu thought—*
>>
>>
>>
>> *just what is this "I" itself*
>>
>> *?*

>>
>> .
>>
>> नाहं मेरुर्न मे मेरुर्जगन्नाहं न मे जगत् ।
>>
>> na_aham meru:_na me meru:_jagat_na_aham na me jagat |
>>
>> नाहं शैला न मे शैला धरा नाहं न मे धरा ॥३॥
>>
>> na_aham zailA na me zailA dharA na_aham na me dharA ||3||
>>
>> .
>>

>> *I'm not Mount.meru & meru is not mine*
>>
>> *I'm not the world & the world's not mine*
>>
>> *I'm not the mountains & the mountains are not mine*
>>
>> *I'm not the solid Earth & the solid Earth's not mine*
>>
>> *.*

>>
>> * this iinvolves the primal myth of monarchy.
>>
>> compare Shakespeare's Antony and Cleopatra: they speak of themselves as
>> "Rome" and "Egypt"
>>
>> even when making love.
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> the pendants edging this Afghani crown would tinkle
>>
>> as rAma's crown does, whenever he bows his head
>>
>>
>> http://www.allartnews.com/wp-content/uploads/2010/12/Crown-Tillya-Tepe-Tomb-VI-1st-century-BC-1st-century-AD.jpg
>>
>>
>>
>> Ø
>>
>> किरातमण्डलं निदं मम नाहं च मण्डलम् । निजसंकेतमात्रेण केवलं देश एव मे ॥४॥
>>
>> kirAta-maNDalam na_idam mama na_aham ca maNDalam | nija-saMketa-mAtreNa
>> kevalam deza eva me ||4||
>>
>> .
>>

>> *as for the kirAta nation,*
>>
>> *it is not mine,*
>>
>> *nor am I the nation.*
>>
>> *it's a matter of custom to say* that everything in the country is mine*
>>
>> *.*

>>
>> ~m. This kirata region in not I, nor is the region mine. It is purely
>> symbolic it is mine.
>>
>> ~vlm. ... it is the consent of the people that has made me the ruler of
>> the place.
>>
>> Ø
>>
>> त्यक्तो मयैष संकेतो नाहं देशो न वैष मे । इदानीं नगरं शिष्टमेष एवात्र
>> निश्चयः ॥५॥
>>
>> tyakta:_ mayA_eSa saMketa:_ na_aham deza:_ na vA_eSa_ me | idAnIm nagaram
>> ziSTam eSa_ eva_atra nizcaya: ||05||
>>
>> .
>>
>> tyakto mayA_eSa saMketo
>>

>> *x *
>>
>> *चित्* #cit -> #keta -> #*saMketa*-, #saMketaka- -m.- agreement,

>> consent, appointment, rendezvous, token, signal +
>>

>> *na_aham* deza:_ na vA_eSa me
>>
>> *x *
>>
>> idAnIm nagaram ziSTam
>>
>> *x *
>>
>> eSa eva_atra nizcaya*: *
>>
>> *x*
>>
>> *. *

>>
>> ~m.5 If I give up this symbol (of king) I am not the region nor is the
>> region Meru.
>>
>> ~vlm.5. Without this election I am no body here, nor is this place any
>> thing to me; though this city and this place are to last for ever.
>>
>> ~sv.2-8 What is it that is known as 'I'? I am not the Meru, the Meru is
>> not mine. I am not the hill-tribe, nor the hill-tribe mine. This is merely
>> called my kingdom: I abandon that notion. Now, the capital city is left. I
>> am not this city nor is it mine. That notion, too, is abandoned. Even so I
>> abandon the notions of family relationship — wife, sons, etc.
>>
>>
>>
>>
>>

>> *rAjA.*
>>
>> *And so ....*

>>
>>
>>
>> ~jd. This is the primal myth of monarchy, that the ruler and people and
>> land are one entity. Compare Shakespeare's Antony and Cleopatra. They speak
>> of themselves as "Rome" and "Egypt", even when making love.
>>
>> 5 Without this election I am nobody here, nor is this place anything to
>> me, even though this city and this land may last forever.
>>
>>
>>
>>
>>
>> पताका-वन-पङ्क्त्य्-आढ्या भृत्य-उपवन-संकुला ।
>>
>> गज-अश्व-सामन्त-युता पुरी nAहM न मे पुरी ॥६॥
>>

>> *patAkA-vana-paGkty-ADhyA bhRtya-upavana-saMkulA | *
>>
>> *gaja-azva-sAmanta-yutA purI na_aham na me purI ||06|| *
>>
>> patAkA-vana-paGkty-ADhyA bhRtya-upavana-*saM*kulA

>>
>> x
>>
>> gaja-azva-sAmanta-yutA purI na_aham na me purI
>>
>> The monarch and the monarchy are one, just as Shakespeare's Antony is
>> Rome, and Cleopatra Egypt.
>>
>> ~m.6-8 Even this city is not mine nor am I the city. I am not the army
>> and the forests and the animals there in...
>>
>> ~vlm.6. The city so magnificent with its highflying flags, its groves and
>> gardens and groups of my servants, and the long train of horse, elephants
>> and soldiers, is, alas! nothing to myself.
>>
>> ~sv.2-8 ... I am not this city nor is it mine. That notion, too, is
>> abandoned. Even so I abandon the notions of family relationship — wife,
>> sons, etc.
>>

>> *The City Palace, with its rows of high.flying flags, its gardens, and
>> its servants, and the long retinue of horse, elephants, and warriors,*
>>
>> *—no**— *
>>
>> *I'm not the City, and the City is not me. *

>>
>>
>>
>> व्यर्थसMकेतसMबन्धम् सMकेतविगमे क्षतम् ।
>>
>> भोग-वृन्दम् कलत्रM च nAहM naiतन्_मम अखिलम् ॥७॥
>>

>> vyartha-*saM*keta-*samb*andham *saM*keta-vigame kSatam |
>>
>> bhoga-vRndam kalatram ca *na_aham* *na_eta*n_mama akhilam ||07||
>>
>> vyartha-*saM*keta-*samb*andham
>>
>> *x*
>>
>> *saM*keta-vigame kSatam
>>
>> x
>>
>> bhoga-vRndam kalatram ca
>>
>> *x*
>>
>> *na_aham* *na_eta*n_mama akhilam

>>
>> x
>>
>> ~vlm.7. All this was nothing to me before my election, and will not be
>> mine after my desposal; and all these possessions, enjoyments and consorts,
>> do neither appertain to me nor I to them.
>>
>> ~m.6-8 ... I am not the pleasures and family nor are they mine. I am not
>> the kingdom nor is the kingdom mine. All are purely symbolic relationships.
>>
>> ~sv.2-8 ... This is merely called my kingdom: I abandon that notion...
>>
>> Ø
>>
>> एवं सभृत्यं सबलं सवाहनपुरान्तरम् । नाहं राज्यं न मे राज्यं संकेतो
>> ह्ययमाकुलः ॥८॥
>>
>> evam sa.bhRtyam sa.balam sa.vAhana-purAntaram | na_aham rAjyam na me
>> rAjyam saMketa:_ hi_ayam Akula: ||08||
>>
>> .
>>
>> evam
>>
>> x
>>
>> sa.bhRtyam
>>
>> x
>>
>> sa.balam
>>

>> *x *
>>
>> sa.vAhana-purAntaram
>>
>> sa.vAhana-purAntara
>>
>> *x *
>>
>> *I'm not the Realm *
>>
>> *nor is the Realm mine *
>>
>> saMketo hy_ayam Akula:
>>
>> *x*
>>
>> *. *

>> *mAMsam jaDam na tat_aham na_eva_aham raktam apy_alam | *
>>
>> *jaDAny_asthIni na_eva_aham na ca_etAni mama kva.cit ||11|| *

>>
>> mAmsam jaDam na tat_aham na_eva_aham raktam apy_alam
>>
>> x
>>
>> jaDAny_asthIni na_eva_aham na ca_etAni mama kva.cit
>>
>> x
>>
>> मांसं जडं न तdaहं I am not this inert meat,
>>
>> न एव अहं रक्तmaप्य्_अलम् nor am I even enough anyhow the blood,
>>
>> जडानि_अस्थीनि न एव अहं I am not these very bones
>>
>> न च एतानि मम क्वचित् nor are they mine anywhen. -11-
>>
>> ~vlm.11. I find the flesh of my body, to be dull and gross matter which
>> do not make my soul; and I find too my rational part to be not this gross
>> flesh at all. So do I find my bones likewise to be insensible substances,
>> and consequently forming no part of
>>
>> my sentient soul.
>>
>> ~m.9-13 This body with all its limbs may be considered as mine. Let me
>> examine the implications of this. I am not the flesh, bones and nerves
>> because they are inconscient.
>>

>> *I am not this raw meat,*
>>
>> *nor am I the "royal" blood,*
>>
>> *and I am not these here bones,*
>>
>> *nor are they mine anywhen. *

>>
>> Ø
>>
>> कर्मेन्द्रियाणि नैवाहं नच कर्मेन्द्रियाणि मे । जडं यत्किल
>> देहेऽस्मिंस्तदहं नैव चेतन: ॥१२॥
>>
>> karma-indriyANi na_eva_aham na.ca karma-indriyANi me | jaDam yat kila
>> dehe_asmiMs_tat_aham na_eva cetana: ||12||
>>
>> .
>>
>> karma-indriyANi na eva aham
>>

>> *x *
>>
>> na.ca karma-indriyANi me
>>
>> *x *
>>
>> jaDam yat_kila dehe asmin
>>
>> *x *
>>
>> tat_aham na eva cetana:
>>
>> *x*
>>
>> *. *

>>
>> ~vlm.12. I am none of the organs of action, nor do these organs compose
>> myself. All organic bodies are composed of gross matter, and do not
>> consequently constitute the animated soul.
>>
>> ~m.9-13 This body with all its limbs may be considered as mine. Let me
>> examine the implications of this. I am not the flesh, bones and nerves
>> because they are inconscient. The organs of actions are not I, nor are they
>> mine, because they are inconscient and I am conscious. I am not these
>> buddhi and such senses. They are also inconscient.
>>
>>
>>
>> nAहम् भोगा न मे भोगा न मे बुद्धि.इन्द्रियाणि च ।
>>
>> जडाण्य्_अस्त-स्वरूपाणि न च बुद्धि-इन्द्रियाण्य्_अहम् ॥१३॥
>>
>> na_aham bhogA na me bhogA na me buddhi.indriyANi ca |
>>
>> jaDANy_asta-svarUpANi na ca buddhi-indriyANy_aham ||13||
>>
>> .
>>
>> na_aham bhogA
>>

>> *I'm not the Feast *
>>
>> na me bhogA* and it's not Mine*
>>
>> na me buddhi.indriyANi ca *nor are the intellective organs Mine. *
>>
>> jaDANy* (All things) are frozen*
>>
>> asta-sva.rUpANi
>>
>> *set-own.forms *
>>
>> *set with the sunset, settled with the water into ice. *
>>
>> na ca buddhi-indriyANy_aham *nor are the intellective organs Me. *

>>
>> ~vlm. 13. I am not the nourishment, which nourishes the body and not the
>> soul which makes myself; nor am I any organs of sense, which perceives the
>> material impressions, and have no sensibility without the intellect.
>>
>> ~m.9-13 .... I am not these buddhi and such senses. They are also
>> inconscient.
>>
>>
>>
>> मूलं संसृतिदोषस्य मनो नाहं जडं हि तत् ।
>>
>> अथ बुद्धिरहंकार इति दृष्टिर्मनोमयी ॥१४॥
>>

>> mUlam *saM*sRti-doSasya *mana:_ *na_aham jaDam hi tat |
>>
>> *atha buddhi:_aham.kAra_ iti dRSTi:_mano.mayI ||14|| *
>>
>> *mUlam saMsRti-doSasya mana:_ na_aham jaDam hi tat *
>>
>> x
>>
>> atha buddhi:_aham.kAr*a_ iti* dRSTi:_mano.mayI

>>
>> x
>>
>> ~sv.15 Now, what is left?
>>
>> ~vlm.14. I am not the mind which is a passive agent, and minds whatever
>> is felt by it. It is called the understanding (buddhi) from its standing
>> under all its external and internal perceptions and conceptions (bodha) and
>> is the root of all worldly evils caused by its egoistic feelings.
>>
>> ~m.14-15 . Because of the blemish of unsteadiness I am not mind; mind is
>> stupid. Then 'Buddhi and Ahamkara' : these two are constituents of mind.
>> And so not mine. Thus it is clear that I am not mind and buddhi and such
>> senses. Let me inquire into the rest.
>>
>> ~sv.9-14 Let me enquire into this body. I am not the inert substances
>> like flesh and bones — nor am I the blood, nor the organs of action. All
>> these are inert substances, but I am sentient. lam not the enjoyments, nor
>> do they belong to me; this intellect and the sense-organs are not me, nor
>> are they mine — they are inert and I am sentient. I am not the mind which
>> is the root-cause of this ignorant cycle of birth and death. I am not the
>> faculty of discrimination nor am I the egosense, these being notions that
>> arise in the mind.
>>
>>
>>
>> मनो=बुद्धि.इन्द्रिय-आद्यन्तो_ भूत-कोशश्_चलद्-वपु: ।
>>
>> nAहmeव शरीर-आदि शिष्टmAलोकयाम्य्_अहम् ॥१५॥
>>

>> *mano=buddhi.indriya-Adyanta:_ bhUta-kozaz_calad-vapu: | *
>>
>> *na_aham eva zarIra-Adi ziSTam AlokayAmy_aham ||15|| *
>>
>> mano=buddhi.indriya-Adyant*a:_ bh*Uta-kozaz_calad-vapu*: *
>>
>> x
>>
>> na_aha*m e*va zarIra-Adi ziSTa*m A*lokayAmy_aham

>> *evam tyajAmi saMvedyam cetyam na_aham hi tat_kila | *
>>
>> *zeSa:_ vikalpa-rahita:_ vizuddha-cit_aham.sthita: ||17|| *
>>
>> evam tyajAmi *saM*vedyam cetyam na_aham hi tat_kila
>>
>> x
>>
>> zeSo vikalpa-rahito vizuddha-cit_aha*m.*sthita*: *

>>
>> x
>>
>> ~vlm.17. Thus I renounce the knowable (living soul), and do not
>> acknowledge the intelligible intelligence as myself. It is at the end of
>> all the immutable and pure Intellect, which remains to be owned as myself,
>>
>> ~m.16-18. 5959 And so it can not form the body of the principle of Self.
>> I reject this as 'not I'. What remains then is the pure changeless
>> consciousness. And that is 'I'. What a wonder I was in possession of the
>> Self for all the time. I was active as one possessing Self. I am that
>> infinite Self not the finite being. I belong to the Paramatnan.
>>
>> ~sv.17-19 Thus do I abandon that which is knowable — or the object. What
>> now remains is the pure consciousness which is free from the shadow of
>> doubt. I am the infinite self, for there is no limit to this self. Even the
>> gods like BrahmA the creator, Indra the king of gods, Yama the god of
>> death, Vayu the god of wind and all the countless beings are strung on this
>> infinite consciousness.
>>
>> Ø
>>
>> चित्रमेषोऽस्मि लब्धात्मा जात: कालेन कार्यवान् । एष सोऽहमनन्तात्मा
>> नान्तोऽस्य परमात्मन: ॥१८॥
>>
>> citram eSa:_ asmi labdha-AtmA jAta: kAlena kAryavAn | eSa_ sa:_ aham
>> anantAtmA na_anta:_ asya paramAtmana: ||18||
>>
>> .
>>
>> citram eSa:_ asmi
>>

>> *what a wonder I am! *

>>
>> labdha-AtmA jAta: kAlena kAryavAn
>>
>> x
>>
>> eSa_ sa:_ aham anantAtmA
>>
>> na_anta:_ asya paramAtmana:
>>

>> *there is no boundary of this Absolute.Self*
>>
>> *. *

>>
>> ~vlm.18. Ah! it is wonderful at last, that I have come to know the soul
>> after so long a time, and find it to be myself the infinite soul, and the
>> Supreme Spirit which has no end.
>>
>> ~m.16-18. 5959 And so it can not form the body of the principle of Self.
>> I reject this as 'not I'. What remains then is the pure changeless
>> consciousness. And that is 'I'. What a wonder I was in possession of the
>> Self for all the time. I was active as one possessing Self. I am that
>> infinite Self not the finite being. I belong to the Paramatnan.
>>
>> citrameSo’smi labdhAtmA jAta: kAlena kAryavAn |
>> eSa so’hamanantAtmA nAnto’sya paramAtmana: || 18
>> ~*VA amazing, I am that attained Self, seem to obtained in time. I
>> am that limitless Self, not a limited being.
>>
>> AS:
>> It is amazing that after a long effort (kAlena kAryavAn), I have now
>> acquired self knowledge (labdhAtmA), I am indeed this infinite soul which
>> exists forever!
>> Ø
>>
>> ब्रह्मणीन्द्रे यमे वायौ सर्वभूतगणे तथा । स एष भगवानात्मा
>> तन्तुर्मुक्तास्विव स्थित: ॥१९॥
>>
>> brahmaNi_indre yame vAyau sarva.bhUta-gaNe tathA | sa_ eSa_ bhagavAn_AtmA
>> tantu:_muktAsu_ iva sthita: ||19||
>>
>> .
>>
>> brahmaNi_indre yame vAyau
>>

>> *i brahmA the Creator, indra the Crafty, yama the DeathLord, the Wind *
>>
>> sarva.bhUta-gaNe tathA
>>
>> *x *
>>
>> sa_ eSa_ bhagavAn AtmA
>>
>> *x *
>>
>> tantu:_muktAsu_ iva sthita:
>>
>> *x*
>>
>> *. *

>> *...*
>>
>> *the state of Being.everywhere*
>>
>> *Becoming o&r unBecoming*
>>
>> *from Brahmaworld to Underground*
>>
>> *with packs of every shakti.Power*
>>
>> *...*
>>
>> *.*

>>
>> ~vlm.21. The intellect is devoid of all attributes, and pervades all
>> existences in its subtile form; stretches itself from the highest empyrean
>> of heaven to the lowest deep, and is the reservoir of all power.
>>

>> *#samudga, #samudgaka *m. n. a round box or casket Das3. Ratna7v. &c. ;
>> (in rhet.) prec. L.* ~* #**samudgika, *y5059.021.
>>
>> वृज् #vRj -> #varjita -> #*vivarjita *– avoided . abandoned by,

>> destitute or deprived of, free or exempt from (instr. or comp) • that from
>> which anything is excluded -/- subtracted.
>>
>>
>>
>> सर्वसौन्दर्य-सुभगा सर्वप्राकाश्य-दीपिका ।
>>
>> सर्वसMसार-मुक्तानाम् तन्तुर्_आतत-रूपिणी ॥२२॥
>>
>> sarva.saundarya-subhagA sarva.prAkAzya-dIpikA |
>>
>> sarva.saMsAra-muktAnAm tantu:_Atata-rUpiNI ||22||
>>
>> .
>>
>> ...
>>
>> sarva.saundarya-subhagA
>>
>> sarva.prAkAzya-dIpikA
>>
>> x
>>
>> sarva.saMsAra-muktAnAm tantu:_Atata-rUpiNI
>>
>> x
>>
>> ~m.19-25.... It is splendorously beautiful. It is the lamp that illumines
>> everything. It is the string holding together all mutable worlds. It is
>> full of all forms and deformations...
>>
>> ~vlm.22. It is replete with all beauty, and is the light that enlightens
>> all objects unto us; it is the connecting chain to which all the worlds are
>> linked together like pearls in the necklace.
>>
>>
>>
>> सर्वकारविकार.आढ्या सर्वआकारविवर्जिता ।
>>
>> सर्वभूत-ओघताम् याता सर्वदा सर्वताम् गता ॥२३॥
>>

>> *sarva.kAra-vikAra.ADhyA sarva.AkAra-vivarjitA | *
>>
>> *sarva.bhUta-oghatAm yAtA sarva.dA sarva.tAm gatA ||23|| *

>>
>> sarva.kAra-vikAra.ADhyA
>>
>> x
>>
>> sarva.AkAra-vivarjitA
>>
>> x
>>
>> sarva.bhUta-oghatAm yAtA sarva.dA sarva.tAm gatA
>>
>> x
>>
>> सर्वकारविकार.आढ्या It is the fruition of all forms and mutations,
>>
>> सर्वआकारविवर्जिता devois of all formation,
>>
>> सर्वभूत-ओघताम् याता having come to its multitude of all beings
>>
>> सर्वदा सर्वतां गता always gone to Allness. -23-
>>
>> ~vlm.23. It is formless but capable of all forms and mutations; being
>> connected with all matters, and conversant with all subjects at all times.
>> (The intellect embraces all subjects and its subjective knowledge
>> comprehends all objects). It has no particular name nor form, but is taken
>> as varied into different forms, according to the operations of the
>> intellect.
>>
>> ~m.19-25.... It is full of all forms and deformations. It is free of all
>> form. ...
>>
>> ~sv.20-23 ... It is the essence of all forms and all modifications: yet
>> it is beyond all these. At all times it is all in all.
>>
>>
>>
>> चतुर्.दशविधान्य्_एषा भूतानि भुवन-उदरे ।
>>
>> एतन्.मयी_इयम् कलना जागती वेदन-आत्मिका ॥२४॥
>>

>> *catur.daza-vidhAny_eSA bhUtAni bhuvana-udare | *
>>
>> *etan.mayI_iyam kalanA jAgatI vedana-AtmikA ||24|| *

>> *but it is a false mode of appearance*
>>
>> *the way of states of pleasure & pain*
>>
>> *a projection made of many embodiments*
>>
>> *for everything is only Self proceeding in Consciousness*
>>
>> *.*

>>
>> *sv. It is by its power that everything in the whole universe dances to
>> its tunes.
>>
>> ~vlm.25. The course of human happiness and misery, is a false
>> representation of the understanding; and the varieties of representations
>> in the mind, are mere operations of the soul and its attribute of the
>> Intellect.
>>
>> Ø
>>
>> सोऽयमात्मा मम व्यापी सेयं तदवबोधनम् । सेयमाकलिताङ्गाभा करोति नृपविभ्रमम्
>> ॥२६॥
>>
>> sa:_ ayam AtmA mama vyApI sA_iyam tat_avabodhanam | sA_iyam
>> Akalita-aGga-AbhA karoti nRpa-vibhramam ||26||
>>
>> .
>>
>> sa:_ ayam AtmA mama vyApI
>>

>> *so this Self of mine pervades *
>>
>> sA_iyam tat_avabodhanam
>>
>> *x *
>>
>> sA_iyam Akalita-aGga-AbhA
>>
>> *x *
>>
>> karoti nRpa-vibhramam
>>
>> *x*
>>
>> *. *

>>
>> ~m.26 Such Self of mine is spread all over. Shining with its Self
>> conceived divisions, it causes the perplexity and falsehood of kingship (in
>> me).
>>
>> ~vlm.26. Thus this soul of mine is the same with the All pervading
>> spirit; and this understanding in me, is no other than that All knowing
>> intellect. It is the same mind, that represents these imaginery images in
>> the sensory of my mind, and causes the error of my kingship in me.
>>
>> so’yamAtmA mama vyApI seyam yadavabodhanam |
>> seyamAkalitAGgAbhA karoti nRpavibhramam || 26
>> ~*VA This is my spread out (as world) Self, this is that which is
>> awareness (of smth), this makes the live body be taken mistakenly as
>> king
>>
>> AS: I am the soul that encompasses all; (yet) this cit (awareness) is
>> creating feeling (avabodhanam) and having formed the vision of a body
>> (Akalita-aGga-AbhA) does king-like actions (nRpavibhramam karoti).
>>
>> Ø
>>
>> अस्यैव प्रसादेन मनो देहरथे स्थितम् । संसारजाललीलासु याति वल्गति नृत्यति
>> ॥२७॥
>>
>> asyA_ eva prasAdena mana:_ deha-rathe sthitam | saMsAra-jAla-lIlAsu yAti
>> valgati nRtyati ||27||
>>
>> .
>>

>> *by grace of this*
>>
>> *Mind rides its Body.chariot*
>>
>> *into the saMsAra.Convolution it comes*
>>
>> *with all its song & dance*
>>
>> *.*

>>
>> ~m. By the grace of this consciousness ... ~vlm. by good grace of the
>> Intellect...
>>
>>
>>
>> इदM मन:शरीर-आदि न किMचिdaपि वस्तुत: ।
>>
>> नष्टे न किMचिdaप्य्_अस्मिन् परि.नश्यति पेलवे ॥२८॥
>>
>> idam mana:zarIra-Adi na kim.cit_api vastuta: |
>>
>> naSTe na kim.cit_apy_asmin pari.nazyati pelave ||28||
>>
>> idam mana:zarIra-Adi na kim.cit_api vastuta:
>>
>> x
>>
>> naSTe na kim.cit_apy_asmin pari.nazyati pelave
>>
>> x
>>
>> ~m.28 In fact, there is nothing like body and mind and such. If they are
>> destroyed, no damage ensues to anyone.
>>
>> ~vlm.28. But this mind and this body and all diversities are nothing in
>> reality; they are all destroyed by the cruel hand of death, and not a
>> vestige of them remains behind. (But the soul and its intellect are
>> indestructible).
>>
>> Ø
>>
>> जगज्जालमयं नृत्तमिदं चित्तनटैस्ततम् । एतयैवैकया बुद्ध्या दृश्यते दीपलेखया
>> ॥२९॥
>>
>> jagaj.jAlam ayam nRttam idam citta-naTai:_tatam | etayA_eva_ekayA buddhyA
>> dRzyate dIpa-lekhayA ||29||
>>
>> .
>>
>> jagaj.jAlam ayam nRttam
>>

>> *this net of the Worlds, this dance, *
>>
>> idam citta-naTais_tatam
>>
>> *this expanse of peformers of mental Affections *
>>
>> etayA_eva_ekayA buddhyA
>>
>> *only by this one buddhi.Intellect*
>>
>> dRzyate dIpa-lekhayA
>>
>> *is seen by the light of its radiant lamp*
>>
>> *. *

>>
>> Ø
>>
>> कष्टं मुधैव मे चिन्ता निग्रहानुग्रहस्थितौ । बभूव देहनिष्टेह न किंचिदपि
>> देहकम् ॥३०॥
>>
>> kaSTam mudhA_eva me cintA nigraha-anugraha=sthitau | babhUva
>> deha-niSThA_iha na kim.cit_api dehakam ||30||
>>
>> .
>>
>> kaSTam mudhA_eva me cintA
>>

>> *x *
>>
>> nigraha-anugraha=sthitau
>>
>> *x *
>>
>> babhUva deha-niSThA_iha
>>
>> *x *
>>
>> na kim.cit_api dehakam
>>
>> *x*
>>
>> *. *

>>
>> ~m.30 What a problem! vainly I am thinking of law and order and
>> compassion. When there is no body, I am devoted to the idea of body.
>>
>> ~sv.30-32 How foolish of me to have experienced distress at having to
>> bless and punish! I have been awakened, I have seen all that there is to be
>> seen, I have attained all that is worth attainment.
>>
>> ~vlm.30. Alas, I find these painful thoughts of mine for the punishment,
>> retribution and well being of my people, to be all for nothing; since
>> whatever is done for the body, perishes with the body also.
>>
>>
>>
>> अहो त्व्_अहम् प्रबुद्धोऽस्मि गतम् दुर्.दर्शनM मम ।
>>
>> दृष्टम् दृष्टव्यmaखिलम् प्राप्तम् प्राप्यmiदM मया ॥३१॥
>>
>> aho tu_ aham prabuddha:_ asmi gatam dur.darzanam mama |
>>
>> dRSTam dRSTavyam akhilam prAptam prApyam idam mayA ||31||
>>
>> .
>>

>> aho* O *
>>
>> tu* but *
>>
>> a.ham* I *
>>
>> prabuddho_asmi* am awakened *
>>
>> gatam dur.darzanam mama* the evil.presence gone from.me <http://from.me>
>> *

>>
>> dRSTam dRSTavyam akhilam
>>
>> x
>>
>> prAptam prApyam idam mayA
>>
>> x
>>
>> ~m.31 Oh! I am now enlightened about 'I and you'. The bad perceptions of
>> mine have vanished. I have seen all that is to be seen. Whatever is mine I
>> have gained.
>>
>> ~vlm.31. O, that I am awakened to truth at present, and released from the
>> mirage of my false views long before; I have come to see what is worth
>> seeing, and have found all that is worthy to be had.
>>
>>
>>
>> सर्वम् किMचिद्_इदम् दृश्यम् दृश्यते यज्_जगद्गतम् ।
>>
>> चिन्-निष्पन्द-अंशमात्र-अंशान्_nAन्यत् किMचन शाश्वतम् ॥३२॥
>>

>> *sarvam kim.cit_idam dRzyam dRzyate yaj_jagad-gatam | *
>>
>> *cin-niSpanda-aMza-mAtra-aMzAn_na_anyat kim.cana zAzvatam ||32|| *
>>
>> *sarvam* *kim.ci <http://kim.ci>*t_idam dRzyam dRzyate yat_jagat-gatam
>>
>> *x *
>>
>> cit-niSpanda-aMza-mAtra-aMzAn_na_anyat_*kim.c*ana zAzvatam
>>
>> *x *

>>
>> ~m.32 Whatever is visible here is all that belongs to the world. There is
>> nothing eternal in this.
>>
>> ~vlm.32. All these visibles which are seen to be wide spread throughout
>> this universe, are no more than false phantoms, presented or produced by
>> the vibrations of the intellect; and do not last for long.
>>
>> ~sv.30-32 How foolish of me to have experienced distress at having to
>> bless and punish! I have been awakened, I have seen all that there is to be
>> seen, I have attained all that is worth attainment.
>>
>>
>>
>> क्व तौ कीदृग्.विधौ वा_अपि किMनिष्ठौ वा किM आत्मकौ ।
>>
>> निग्रhAनुग्रहौ लोके हर्षामर्ष-क्रमौ तथा ॥३३॥
>>

>> *kva tau kIdRg.vidhau vA_api kim.niSThau vA kim Atmakau | *
>>
>> *nigraha-anugrahau loke harSAmarSa-kramau tathA ||33|| *
>>
>> kva tau kIdRg.vidhau vA_api kim.niSThau vA ki*m A*tmakau

>>
>> x
>>
>> nigraha-anugrahau loke harSAmarSa-kramau tathA
>>
>> x
>>
>> ~m.33 Where are the two perceptions of restraint and compassion? What is
>> there content? They are like joy and sorrow (which do not exist).
>>
>> ~vlm.33. What is the good then of theese my punishments and rewards to my
>> people, which produce their pain and pleasure for a short, and do not lead
>> to the lasting welfare of their souls.
>>
>> ~sv.33-35 What are all these: pain and pleasure, happiness and sorrow,
>> blessing and punishment?
>>
>> Ø
>>
>> किं सुखं किं नु वा दु:खं सर्वं ब्रह्मेदमाततम् ।
>>
>> kim sukham kim nu vA du:kham sarvam brahma_idam Atatam |
>>
>> अहमासं मुधा मूढो दिष्ट्या मूढोऽस्म्यहं स्थित: ॥३४॥
>>
>> aham Asam mudhA mUDha:_ diSTyA mUDha:_ asmy_aham sthita: ||34||
>>
>> .
>>

>> *what good is pleasure? what good is pain?*
>>
>> *the brahman is this outspread Immensity.*
>>
>> *so be it*
>>
>> *I'm such a fool*
>>
>> *.*

>>
>> ~m.34 What is happiness and what is sorrow? All is that vast Brahman.
>> Unnecessarily I remained a fool and stupid.
>>
>>
>>
>> किmaस्मिन्.न्_एवmAलोके शोच्यते किM वि.मुह्यते ।
>>
>> किM प्रेक्ष्यते किM क्रीयते किM स्थीयते वा_अथ गम्यते ॥३५॥
>>

>> *kim asmin.n_evam Aloke zocyate kim vi.muhyate | *
>>
>> *kim prekSyate kim krIyate kim sthIyate vA_atha gamyate ||35|| *
>>
>> kim asmin-n
>>
>> *Whatever.here *
>>
>> eva*m A*loke zocyate
>>
>> *in such a light is grieved? *

>> *O now I am fully awakened, *
>>
>> samyag.jJAtam alam mayA
>>
>> *totally known well.enuf by me *
>>
>> *(glory to me and to the fruitful rise of total Wisdom) *

>>
>> ...
>>
>> ~m.37 Oh! I am now enlightened. I am the knower fo all. Salutations to my
>> all knowing Self.
>>
>> ~vlm.37. Ah! that I am now so awakened and enlightened and come to know
>> the whole truth in me; I hail, therefore, myself now instinct with infinity
>> and Omniscience.
>>
>> ~AB.
>>
>> ~sv.36-38 All this is pervaded by Brahman. Where is the justification for
>> grief and delusion; who does what? It is but the infinite consciousness
>> that exists. Salutations to you, O beautiful god, salutations to the
>> infinite self!
>>
>> Ø
>>
>> विगतरञ्जननिर्विषयस्थिति-
>>
>> vigata-raJjana-nir.viSaya-sthitir
>>
>> र्गतभवभ्रमरञ्जितवर्जिते ।
>>
>> gata-bhava-bhrama-raJjita-varjite |
>>
>> स्थिरसुषुप्तकलाभिगतस्तत:
>>
>> sthira-suSupta-kalAbhigatas_tata:
>>
>> समसमं निवसाम्यहमात्मनि ॥३८॥
>>
>> sama-samam nivasAmy_aham Atmani ||38||
>>
>> ...
>>
>> .
>>
>> vigata-raJjana-nir.viSaya-sthiti:
>>

>> *a state of *vigata-raJjana-nir.viSaya

>>
>> gata-bhava-bhrama-raJjita-varjite
>>
>> x
>>
>> sthira-suSupta-kalAbhigata:
>>
>> tata:
>>
>> sama-samam nivasAmi_aham Atmani
>>
>> x
>>
>> ~m.38 I abide in my Self as one in equilibrium. I am in that state of
>> constant _suSupti (deep sleep). I am free from all illusions about the
>> mutable world. I have no attachments or delusions. I am free of all
>> sentience.
>>
>> ~vlm.38. Being freed from the paintings of my mind, and cleared from the
>> loss of the sensible objects, and also released from the errors of this
>> world; I rest myself, in the lap of my tranquil soul, as in a state of
>> sound sleep, and in utter oblivion of all my internal and external
>> impressions.
>>
>> ~sv.36-38 All this is pervaded by _brahman. Where is the justification
>> for grief and delusion; who does what? It is but the infinite consciousness
>> that exists. Salutations to you, O beautiful god, salutations to the
>> infinite self!
>>
>>
>>
>>
>>
>>
>>

>> *o*ॐ*m*
>>
>>
>>
>>
>>
>>
>>
>> *Â**U*U*M**m*mmm....

>>
>>
>>
>>
>>
>> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>>
>> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>>

>> *Contentment is the highest gain, Good Company the highest course,*
>>
>> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>>
>>
>>
>> *+++*
>>
>> *++*
>>
>> *+*
>>
>>
>>
>> *Comments and suggestions*

>>
>> are welcome at
>>
>> das....@gmail.com
>>
>> Please begin the Subject line with the relevant sarga/canto Number, e.g.

>> "re*:* y5084".
>>
>> *+*
>>
>> *The complete YVFiles*,

>>
>> including the Concordant Glossary, and every Sarga/Canto,
>>
>> in their most recent update,
>>
>> can be downloaded at:
>>
>> All YVFiles:
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>> Concordant Glossary (CGl1405)
>>
>> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>>
>>
>>
>>
>>

>> *o*ॐ*m*

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

>> http://www.youtube.com/watch?v=w814-Pj3b*m*8
>> <http://www.youtube.com/watch?v=w814-Pj3bM8>

>>
>>
>>
>>
>>
>>
>>
>>
>>
>> DAILY READINGS 7 May
>>
>>
>>
>> fm5060 2.my07 su.raghu's nirvANa .z13
>>
>>
>> https://www.dropbox.com/s/zvgoq2nqlprhamo/fm5060%202.my07%20su.raghu%27s%20nirvANa%20.z13.docx?dl=0
>>
>> fm7074 3.my07 virAj, the Cosmic Person .z33
>>
>>
>> https://www.dropbox.com/s/t4buc5w0c7mrofu/fm7074%203.my07%20virAj%2C%20the%20Cosmic%20Person%20.z33.docx?dl=0
>>
>> fm3020 1.my04..07 Projective pratibhA.Imagining .z54
>> https://www.dropbox.com/s/mlxzyxw3wcvdvk8/fm3020%201.my04..07%20Projective%20pratibhA.Imagining%20.z54.docx?dl=0
>>
>>
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga-vasishtha
>>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या_उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात्स मनो_ भवेत् ।
>>

>> saMkalpAt sa:_ man*a:_* bhavet |

>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> mAyA-iti.Adi_abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>

>> *O**ॐ*m

>>
>>
>>
>>
>>
>> Wordviewer is a free tool from Microsoft
>>
>> that permits proper formatting
>>
>> if you are not a Word user
>>
>> downloadable at
>>
>>
>>
>> https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
>>
>>
>>
>> --
>> You received this message because you are subscribed to the Google Groups
>> "yoga vasishtha" group.
>> To unsubscribe from this group and stop receiving emails from it, send an
>> email to yoga-vasishth...@googlegroups.com.
>> To post to this group, send email to yoga-va...@googlegroups.com.
>> To view this discussion on the web visit
>> https://groups.google.com/d/msgid/yoga-vasishtha/a52a4768-009a-4aed-8b79-05655fae65a1%40googlegroups.com

>> <https://groups.google.com/d/msgid/yoga-vasishtha/a52a4768-009a-4aed-8b79-05655fae65a1%40googlegroups.com?utm_medium=email&utm_source=footer>
>> .

Reply all

Reply to author

Forward

0 new messages