fm5074 2.my24-25 Dispassion .z91

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May 25, 2017, 9:12:25 PM5/25/17

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fm5074 2.my24-25 Dispassion .z91

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Oॐm

~jd: vasiSTha: has a few words arising.from the tale of bhAsa_and vilAsa.

vasiShTha said—

लीलया अपश्यति वपुः कालेन आत्मनि जायते ।

lIlayA_ apazyati vapu: kAlena_ Atmani jAyate |

रम्यस्य अपश्यतो वक्त्रम् हृदि दौरूप्य-धीर् इव ॥५।७४।१॥

ramyasya_ apazyata:_ vaktram hRdi daurUpya-dhI:_ iva ||5|74|1||

lIlayA a-pazyati vapu:

kAlena Atmani jAyate

ramyasya_apazyato vaktram

hRdi daurUpya-dhIr_iva

~m.1 O Rama, (When differentiation takes place) and time appears (as an individual dimension), in course of time, Self sees (in itself) in playful amusement a body like form. Like a double faced, capricious and quarrelsome mistress, this body reveals out of delight the two (part of it) face and heart.

~vlm.1 VASISHTHA Continued:—It is a pleasure to look at the outer world, and painful to turn the sight to the inner soul; as it is pleasant to see the delightful prospects abroad, and bitterness of the heart to be without them. (All men court pleasure, but fly from pain).

~VA (Atman) playfully sees the body as born in the self at some time
like intellect playfully sees in heart beginning .... (what would that mean?)

~AS: apazyati_is the sati-saptamI here.
Not seeing (the true nature of self), eventually the body is taken up by the soul due to mind activity.
This act of not perceiving the pleasant face (of self) he is left as if with a feeling of ugliness (daurUpyadhI) in his heart.
I am suggesting a slightly different meaning from AB. He takes the ramya to be beloved family members and one suffers when separated from them.
It is a Dance glorious to see,

that rises in the course of time

when the Self delights in the self; seeing the face of the beloved in the heart out of a mistake of thought.

¶ lIlA sport, pleasure apazyati vapus wonder kAla time Atmani jAyate ramya delightful apazyato_vakra crooked hRd heart daurUpyadhI bad thought iva

तद्-वशाद् इयम् आयाता महती मेदुर-उदरा ।

tad-vazAd iyam AyAtA mahatI medura-udarA |

माया मद-महा-शक्त्ः: सुर-आस्वाद-लवाद् इव ॥२॥

mAyA mada-mahA-zaktH: sura-AsvAda-lavAd iva ||02||

tat-vazAt

by force of that

iyam AyAtA

has come to this

mahatI medura-udarA

mAyA

mada-mahA-zakti:

sura-AsvAda-lavAd_iva

#medura

#surAsvAda

~m.2 .... Similarly, out of this sportive play (of Self) emerges the great tender bellied 'Maya' (force of decepiton), an arrogant, virile lascivious force of enormous conceit and pride.

~sv.2 The self playfully seeing a body entertains the notion that it has become the body.

~vlm.2. It is by the fascination of these delightsome objects, that we are subjected to_all our errors and blunders; as the taste of spirituous liquors, fills the brain with giddiness.

~VA from that great power of illusion appear great dense belly (of
the world?), as from a sip of spriit.

AS: Owing to this (confusion of identity) the great Maya_ encompassing all (lit. with fattened belly) arose (AyAtA), with great powers of intoxication as if by a little taste of liquor.
तत्-वशात्_इयम्_आयाता महती मेदुर-उदरा ।

माया मद-महा-शक्ति: सुर-आस्वाद-लवात्_इव ॥५।७४।२॥

tat-vazAd_iyam AyAtA mahatI medura-udarA |

mAyA mada-mahA-zakti: sura-AsvAda-lavAd_iva ||02||

~m.2 Even a small gulp of alcohol makes one dizzy. Similarly, out of this sportive play (of Self) emerges the great tender bellied 'Maya' (force of decepiton), an arrogant, virile lascivious force of enormous conceit and pride.

~sv.2 The self playfully seeing a body entertains the notion that it has become the body.

~vlm.2. It is by the fascination of these delightsome objects, that we are subjected to_all our errors and blunders; as the taste of spirituous liquors, fills the brain with giddiness.

तया_अनया विकारिण्या तद्.अतद्-भाव=भूतया ।

इदम् saMपन्नम् अखिलम् तापा diव मरौ पय: ॥३॥

tayA_anayA vikAriNyA tad.atad-bhAva=bhUtayA |

idam sampannam akhilam tApAd_iva marau paya: ||03||

tayA

by that

anayA vikAriNyA

by this modification

tad.atad-bhAva=bhUtayA

idam sampannam akhilam

this is attained totally

tApAd_iva marau paya:

like water in the desert heat.

~vlm.3. It is this intoxication, that drives the knowledge of sober truth from our minds, and introduces the delirium of the phenomenal world in its stead; as the heat of the sun (like the heat of the brain), produces the false mirage in the desert.

~m.3 Because of this force or vast number of modifications and deformations and becomings of such kind emerge. And arises all this world of phenomenal opulence. It is like water in a desert due to heat.

~sv.3 All these that constitute the world-illusion come into being like a mirage in the desert.

तया_अनया विकारिण्या तद्.अतद्-भाव=भूतया ।

इदम् संपन्नम्_अखिलम् तापात्_इव मरौ पय: ॥५।७४।३॥

tayA_anayA vikAriNyA tad.atad-bhAva=bhUtayA |

idam sampannam akhilam tApAd_iva marau paya: ||03||

~sv.3 All these that constitute the world-illusion come into being like a mirage in the desert.

मनो बुद्धिर् अहंकारो वासनाश्_च_ इन्द्रियाण्य् अपि ।

एवम्.कलित-नाम-अङ्कै: स्फुरत्य् आत्म-अब्धिर् अम्बुभि: ॥४॥

mano buddhir ahamkAro vAsanAz_ca_ indriyANy api |

evaM-kalita-nAma-aGkai: sphuraty Atma-abdhir ambubhi: ||04||

manas

Mind is

buddhi:

ahamkAra:

vAsanA: ca_ indriyANi api

as well as sensual vAsanA

evaM-kalita-nAma-aGkai:

sphurati Atma-abdhi: ambubhi:

< ... kalitAni nAmAny aGkAni ... ||

~m.4 Mind, Buddhi, ego, vasanas, senses and such all these that bear names and forms sparkle/spring in the waters of sea of Self.

~sv.4 This illusion spreads out like waves in the ocean, assuming various names like mind, the faculty of discrimination, the ego-sense, the latent tendencies and the senses.

~vlm.4. It is then that the deep ocean of the soul, boils in its various aspects of the mind, understanding, egoism, sensation and volition; as the sea when moved by the hot winds, bursts in the forms of foaming froths, waves and surges.

मनो बुद्धिर् अहंकारो वासनाश् च इन्द्रियाण्य् अपि ।

एवं-कलित-नाम-अङ्कै: स्फुरत्य् आत्म-अब्धिर् अम्बुभि: ॥५।७४।४॥

mano_ buddhir ahamkAro vAsanAz_ca_ indriyANy api |

evaM-kalita-nAma-aGkai: sphuraty_Atma-abdhir ambubhi: ||04||

~m.4 Mind, Buddhi, ego, vasanas, senses and such all these that bear names and forms sparkle/spring in the waters of sea of Self.

~sv.4 This illusion spreads out like waves in the ocean, assuming various names like mind, the faculty of discrimination, the ego-sense, the latent tendencies and the senses.

चित्त-अहंकारयोर् द्वित्वम् वचस्य् अस्ति न वस्तुत: ।

यच् चित्त स ह_अहंकारो_ यो_ऽहम्.कारो मनो हि तत् ॥५॥

citta-ahamkArayor dvitvam vacasy asti na vastuta: |

yac citta sa ha_ahamkAro_ yo_'ham.kAro mano hi tat ||05||

citta-ahamkArayor dvitvam

The duality of Chitta Affection and ahamkAra "I"dentity

vacasi asti na vastuta:

is in the word, not the substance

yac citta sa ha_ahamkAro

what is Affection is also Egoity

yo 'haMkAro mano

what is ahamkAra "I"dentity is Manas Mind

hi tat

just That.

~sv.5 The mind [citta] and the ego-sense are not in fact two_ but one and the same: the distinction is verbal. The mind is the ego-sense and what is known as the ego-sense is the [manas] mind. [By translating both citta_and manas as "mind", an important distinction is lost.]

~vlm.5. The duality of the mind and its egoism, is only a verbal distinction and not distinct in reality; for egoism is but a thought chitta, and the thought is no other than the mind or manas.

~m.5-7 In reality, there is nothing like mind and ego division. What is mind, that is ego. What is ego, that is mind alone. These are purposeless fabrications. Whiteness is not separate from snow! One protects the other. When mind subsides, ego disappears. When a fabric is wornout along with it its colour too disappears.

चित्त-अहंकारयोर् द्वित्वम् वचस्य् अस्ति न वस्तुत: ।

यच् चित्त स ह अहंकारो यो_अहम्.कारो मनो हि तत् ॥५।७४।५॥

citta-ahamkArayor dvitvam vacasy asti na vastuta: |

yac citta sa ha_ahamkAro_ yo_'ham.kAro mano hi tat ||05||

citta-ahamkArayor dvitvam The duality of Chitta Affection and ahamkAra "I"dentity Egoity

vacasi asti na vastuta: is in the word, not the substance

yac citta sa ha_ahamkAro what is Affection is also Egoity

yo 'haMkAro mano what is Egoity is Manas Mind

hi tat just That.

~vlm.5. The duality of the mind and its egoism, is only a verbal distinction and not distinct in reality; for egoism is but a thought chitta, and the thought is no other than the mind or manas.

व्यतिरिक्तम् हिमाच् छौक्ल्यम् इति संकल्प्यते यथा ।

vyatiriktam himAt_zauklyam iti saMkalpyate yathA |

मुधैव कल्प्यते भेदश् चित्त-अहम्कारयोस् तथा ॥०६॥

mudhA_eva kalpyate bheda:_citta-ahamkArayo:_tathA ||06||

vyatiriktam himAt zauklyam_iti

saMkalpyate yathA

mudhA eva kalpyate

bhedaH_citta-ahamkArayoH_tathA

~sv.6 Only ignorant people think that one is born of the other, even as ignorant people might say that whiteness is born of snow.

~vlm.6. As it is in vain to conceive the snow apart from its whiteness, so it is false to suppose the mind as distinct from egoism: (because the ego is a conception of the mind only).

~m.6-7 In reality, there is nothing like mind and ego division. What is mind, that is ego. What is ego, that is mind alone. These are purposeless fabrications. Whiteness is not separate from snow! One protects the other. When mind subsides, ego disappears. When a fabric is wornout along with it its colour too disappears.

व्यतिरिक्तम् हिमाच् छौक्ल्यम्_इति संकल्प्यते यथा ।

मुधा एव कल्प्यते भेदश्_चित्त-अहंकारयोस्_तथा ॥५।७४।६॥

vyatiriktam himAc chauklyam_iti saMkalpyate yathA |

mudhA eva kalpyate bhedaz_citta-ahamkArayos_tathA ||06||

~sv.6 Only ignorant people think that one is born of the other, even as ignorant people might say that whiteness is born of snow.

~vlm.6. As it is in vain to conceive the snow apart from its whiteness, so it is false to suppose the mind as distinct from egoism: (because the ego is a conception of the mind only).

मनो_ऽहंकारयोर्_अन्तर्.द्वयोर्_एकतर.क्षये ।

क्षीणे द्वे एव हि यथा पट-शौक्ल्ये पट-क्षये ॥७॥

mano_'haMkArayor_antar.dvayor_ekatara.kSaye |

kSINe dve eva hi yathA paTa-zauklye paTa-kSaye ||07||

~sv.7 Thus of the mind and the ego-sense if one ceases the other ceases to be.

~vlm.7. There is no difference of the ego from the mind, as the destruction of the one is attended with the loss of the other also; just as the removal of the cloth, is accompanied with the absence of its colour also. (Egoism is said to be the son of the mind, and the one dies without the other).

~m.7 In reality, there is nothing like mind and ego division. What is mind, that is ego. What is ego, that is mind alone. These are purposeless fabrications. Whiteness is not separate from snow! One protects the other. When mind subsides, ego disappears. When a fabric is wornout along with it its colour too disappears.

मनो_अहंकारयोर्_अन्तर्.द्वयोर्_एकतर.क्षये ।

क्षीणे द्वे एव हि यथा पट-शौक्ल्ये पट-क्षये ॥५।७४।७॥

mano_'haMkArayor_antar.dvayor_ekatara.kSaye |

kSINe dve eva hi yathA paTa-zauklye paTa-kSaye ||07||

~sv.7 Thus of the mind and the ego-sense if one ceases the other ceases to be.

तुच्छाम् मोक्षधियम् त्यक्त्वा बन्धबुद्धिम् तथैषणाम् ।

tucchAm mokSa-dhiyam tyaktvA bandha-buddhim tathA_eSaNAm |

स्व.वैराग्य-विवेकाभ्याम् केवलम् पक्षयेन् मन: ॥०८॥

sva.vairAgya-vivekAbhyAm kevalam pakSayet_mana: ||08||

tucchAm mokSa-dhiyam tyaktvA

when U have abandoned the trivial thought of

Liberation

bandha-buddhim tathA eSaNAm

sva.vairAgya-vivekAbhyAm

thru Ur Dispassion & Discernment

kevalam pakSayet

manas.Mind

tucchAm mokSa-dhiyam tyaktvA

having abandoned the trivial thought of Liberation

bandha-buddhim tathA eSaNAM

thus the Wish

...

~m.8 Give up fascination for liberation, which is lowly and along with it the sense of bondage and other desires. Destroy the mind purely by dispassion and discrimination.

~sv.8 Hence, instead of entertaining the notion of bondage and that of liberation, abandon all cravings and through wisdom and dispassion, bring about the cessation of the mind.

~vlm.8. Avoid both your desire of liberation, as also_ your eagerness for worldly bondage; but strive to enfeeble your mind by lessening its egoism, by the two means of·your indifference to_and discrimination of worldly objects, (i.e. Neither seek the world nor hate it, but remain as an indifferent spectator of everything).

मोक्षो मे'stviति चिन्तान्तर्जाता चेduत्थितM मन: ।

मनnoत्के मनsyuच्छैर्वपुर्दोषाय केवलम् ॥९॥

mokSo me astviti cintA_antarjAtA ced utthitam mana: |

manana-utke manasy ucchair vapur-doSAya kevalam ||09||

mokSo_ me astv_iti cintA_antar.jAtA ced_utthitam mana: |

manana-utke manasy_ucchai:

vapur-doSAya kevalam ||09||

mokSa: me astu iti

"May I be free!"

cintA antarjAtA cet

if this inborn concern

utthitam

arisen manas.Mind

manana-utke manasy

ucchair vapur-doSAya kevalam

#utka

~sv.9 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

~m.9 When the thought that ' I would like to be liberated' occurs then mind arises in all force. With that emerges all problems, weaknesses and blemishes of a body.

~vlm.9. The thought of getting liberation, growing big in the mind, disturbs its peace and rest, and injures the body also; (by a rigid observance of the austerities necessary for liberation),

मोक्षो मे अस्त्व् इति चिन्ता अन्तर्जाता चेद् उत्थितम् मन: ।

मनन-उत्के मनस्य् उच्छैर् वपुर्-दोषाय केवलम् ॥५।७४।९॥

~sv.9 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

~m.9 When the thought that ' I would like to be liberated' occurs then mind arises in all force. With that emerges all problems, weaknesses and blemishes of a body.

~vlm.9. The thought of getting liberation, growing big in the mind, disturbs its peace and rest, and injures the body also; (by a rigid observance of the austerities necessary for liberation),

आत्मन्य्_अतीते सर्वस्मात् सर्व.भूते_ऽथवा तते ।

को_ बन्ध: कश्_च वा मोक्षो_ निर्मूलम् मननम् कुरु ॥१०॥

Atmany_atIte sarvasmAt sarva.bhUte_'thavA tate |

ko_ bandha: kaz_ca vA mokSo_ nirmUlam mananam kuru ||10||

Atmani atIte sarvasmAt

When oneSelf is beyond everything

sarva-bhUte athavA otherwise when in all beings

tate extended tata_ implies "tat-aH"

ka: bandha: what is bondage

ka: ca vA mokSa: and/or what is being-free?

nirmUlam mananam kuru

Make your mentation uprooted.

~vlm.10. The soul being either apart from all things, or intimately connected with all, can neither have its liberation nor bondage also; (when it is already so separate from, as well as united with everything in the world).

~m.10 O Rama, Self is beyond everything and consequently immanent in all beings. And so what is bondage and what is liberation. Root out all thinking.

~sv.10 9-15 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

आत्मन्य् अतीते सर्वस्मात् सर्व.भूते_अथवा तते ।

को बन्ध: कश् च वा मोक्षो निर्मूलम् मननम् कुरु ॥५।७४।१०॥

Atmany atIte sarvasmAt sarva.bhUte_'thavA tate |

ko_ bandha: kaz_ca vA mokSo_nirmUlam mananam kuru ||10||

When oneSelf is beyond all things,

or extended in all beings,

what Bondage is there? what Freedom?

Uproot these meanderings of Mind!

वायु: स्पन्दन-धर्मत्वाद्_यदा चलति देहके ।

तदा स्फुरति हस्त-अङ्ग-रसना-पल्लव-अवली ॥११॥

vAyu: spandana-dharmatvAd_yadA calati dehake |

tadA sphurati hasta-aGga-rasanA-pallava-avalI ||11||

vAyu: spandana-dharmatvAd

yadA calati dehake

tadA sphurati hasta-aGga-rasanA-pallava-avalI

~AB. sphurati saMcalati //

~m.11-13 . Air is of vibrating nature. And so when it enters the body, it shakes and quivers all the limbs like it shakes the branches of a tree. Self, however, is subtle. It does neither move anything nor will get moved by anything. It is like a steadfast mountain.

~sv.11 9-15 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

~vlm.11. When the air circulates in the body, by its natural property of motion, it gives movement to the members of the body, and moves the voluble tongue, like the flitting leaf of a tree.

पादपे पल्लव-श्रेणीम् चालयत्य् अनिलो यथा ।

pAdape pallava-zreNIm cAlayati_ anila:_ yathA |

तथैव अङ्ग-अवलीम् वायुर् देहे संचालयत्य् अलम् ॥१२॥

tathaiva_ aGga-avalIm vAyu:_ dehe saMcAlayati_ alam ||12||

pAdape pallava-zreNIm

cAlayaty_anilo_yathA

tathA_eva_aGga-avalIm vAyur

dehe saMcAlayaty_alam

zreNI

~vlm.12. As the restless wind, gives motion to the leaves and twigs of trees; so the vital airs add their force to the movement of the members of the body.

~m.12-13 . Air is of vibrating nature. And so when it enters the body, it shakes and quivers all the limbs like it shakes the branches of a tree. Self, however, is subtle. It does neither move anything nor will get moved by anything. It is like a steadfast mountain.

~sv.12 9-15 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

चित्-सर्व.व्यापिनी सूक्ष्मा न चला_ न_एव चाल्यते ।

न स्वत: स्पन्दम् आयाति देव-अचल_ इव_अनिलै: ॥१३॥

cit-sarva.vyApinI sUkSmA na calA_ na_eva cAlyate |

na svata: spandam AyAti deva-acala_ iva_anilai: ||13||

cit-sarva.vyApinI sUkSmA na calA_ na_eva cAlyate

na svata: spandam AyAti deva-acala_ iva_anilai:

चित्-सर्व.व्यापिनी सूक्ष्मा The all-pervading, subtle Chit Consciousness =

न चला is not moving =

न_एव चाल्यते nor is it moved =

न स्वतः स्पन्दम्_आयाति not of-itself does it come to Spanda Vibration =

देव-अचलः इव_अनिलैः like a sacred mountain before the winds. -13-

~vlm.13. But the soul which pervades the whole, never moveth like the wind, nor is it moved as any part of the body; it does not move of itself, but remains unshaken as a rock at the motion of the winds, and like the Lord of all, it is unmoved by the breeze.

~m.13 . Air is of vibrating nature. And so when it enters the body, it shakes and quivers all the limbs like it shakes the branches of a tree. Self, however, is subtle. It does neither move anything nor will get moved by anything. It is like a steadfast mountain.

The all-pervading, subtle Chit-Consciousness is not moving,

nor is it moved,

nor does it vibrate spontaneously.

It's as firm as a mountain before the wind.

प्रतिबिम्बित-सर्वार्था केवलम् स्वात्मनि स्थिता ।

प्रकाशयति बोधेन जगन्ति_इमानि दीपवत् ॥१४॥

pratibimbita-sarvArthA kevalam svAtmani sthitA |

prakAzayati bodhena jaganti_imAni dIpavat ||14||

pratibimbita-sarvArthA kevalam svAtmani sthitA

prakAzayati bodhena jaganti_imAni dIpavat

प्रतिबिम्बित-सर्वार्था Reflecting as everything, =

केवलं स्वात्मनि स्थिता entirely situate in the ownSelf, =

प्रकाशयति बोधेन it illumines with Bodha Realization =

जगन्ति इमानि these worlds =

दीपवत् like a lamp.

~m.14 Self abides in itself and is reflected in all objects and things. It illumines all the world, like a lamp, through enlightenment

~vlm.14. The soul shows by its reflexion, all things that are hid in it; as the lamp discovers by its light, whatever lay concealed in the darkness of the room.

तत्र कोऽयं मुधा मोहो भवताम् अतिदुःखदः ।

tatra ka:_ayam mudhA moha:_bhavatAm ati-du:kha.da: |

अयं सोऽहं ममाङ्गानि ममेदं चेति दुर्धियाम् ॥१५॥

ayam sa:_aham mama_aGgAni mama_idam ceti dur.dhiyAm ||15||

tatra

in that case

ko_'yam mudhA moho

who is this foolish delusive

bhavatAm ati-du:kha.da:

ayam so_'ham mama_aGgAni

mama_idam ceti dur.dhiyAm

~m.15 If this is so, how did you slip into the delusion that 'this body is mine; these limbs are mine'? Such delusion is surely sorrow-causing

~vlm.15. It being so (but a counterfeit copy), why should you fall into the painful error, of conceiving like the ignorant and senseless men, that these members of your body and these things belong to you?

~sv.15 9-15 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

इति कल्लोल-हतया दृशा नित्यम् अनित्यया ।

iti kallola-hatayA dRzA nityam a-nityayA |

ज्ञत्व-कर्तृत्व-भोक्तृत्व-क्रिया समुपलभ्यते ॥१६॥

jJatva-kartRtva-bhoktRtva-kriyA samupalabhyate ||16||

iti

kallola-hatayA dRzA

nityam anityayA

jJatva-kartRtva-bhoktRtva-kriyA

x the process of knowing & doing & enjoying

is learned / acquired experientially

~vlm.16. Thus infatuated by ignorance, men think the frail body as lasting, and attribute knowledge and agency of action to it: (which in reality belong to the soul).

तत्र अयम् अहम् आगन्ता भोक्ता कर्ता इति जायते ।

tatra_ayam aham AgantA bhoktA kartA_iti jAyate |

मुधा इव अज्ञात-नानता मृगतृष्णा इव वासना ॥१७॥

mudhA_iva_ajJAta-nAnatA mRgatRSNA_iva vAsanA ||17||

tatra_ayam aham AgantA

bhoktA kartA_iti jAyate

mudhA_iva_ajJAta-nAnatA

mRgatRSNA_iva vAsanA

~vlm.17. It is gross error only, that makes us believe the body as an automaton, or selfacting machine of its motions, actions and passions; and it is our sanguine wishes only, that present so many false views before us, as the solar heat, raises the mirage of water in the sandy desert.

~m. 17 . Hit by such confusion and perplexity like transience and eternaity, one gets ownership and enjoyment of actions. Such confusion is a deluding vasana. It occurs because of ignorance about the laws of existence like the illusion about a mirage which ocurs due to lack of knowledge about the properties of heat.

~sv.17 16-17 Then there arise other concepts like 'I do this', 'I enjoy this' and 'I know this'. All these concepts are unreal like a mirage in the desert.

अज्ञता_एषा मनो.मत्त+मृगम् विषय.तर्षुलम् ।

असत्या_एव हि सत्या_इव मृग.तृष्णा_इव कर्षति ॥१८॥

ajJatA_eSA mano.matta+mRgam viSaya.tarSulam |

asatyA_eva hi satyA_iva mRga.tRSNA_iva karSati ||18||

ajJatA eSA

This Ajna-ta Ignorance --

manas-matta+mRgam

mind-mad beast

viSaya.tarSulam

hungry for sense-objects

asatyA eva hi satyA iva

though unSuch it seems Such

mRga-tRSNA iva karSati

thirsty mirage like it attracts

tarSula a. desiring yv5.074.018; atarSulam ind. without desire MBh. xii , 7762.

~vlm.18. It is this ignorance of truth, which makes the mind to pant after the pleasures of sense; and drags it along like a thirsty doe, to perish in the aqueous mirage of the parching shore.

~m.18 A mirage attracts a thirsty deer. Similarly this ignorance is pulling and dragging the animal of mind.

~sv.18 18-19 However, since their unreality is not realised, the illusion attracts the mind even as the mirage deludes and attracts an animal.

This unKnowing Mind is a deer

desiring sense.objects

although they are not.So

for they are as.if So

and so_attract the thirsty deer.

विज्ञाता सत्य.रूपा_अङ्ग नाशम् याति पलायते ।

विप्र-मध्यात् परिज्ञाता यथा चाण्डाल-कन्यका ॥१९॥

vijJAtA satya.rUpA_aGga nAzam yAti palAyate |

vipra-madhyAt parijJAtA yathA cANDAla-kanyakA ||19||

vijJAtA satya.rUpA aGga

the Suchness-Form being fully understood

nAzam yAti

goes to destruction: —

palAyate vipra-madhyAt

like a girl who flies from among the Twiceborn

parijJAtA yathA cANDAla-kanyakA

being recognized as an outcaste girl.

~vlm.19. But untruth being detected from truth, it flies from the mind, as a chandála woman when once known she comes to be as such, fliesa far from the society of Brahmans.

~m.19-20 . A low caste woman runs away when she realizes that she is in the midst of brahmins. Similarly when real knowledge is gained, ignorance takes flight. Mind will then not be pulled by ignorance.

~sv.19 18-19 However, since their unreality is not realised, the illusion attracts the mind even as the mirage deludes and attracts an animal.

अविद्या saMपरिज्ञाता न च_ एनम् परिकर्षति ।

मृगतृष्णा परिज्ञाता तर्षुलम् न_अवकर्षति ॥२०॥

avidyA samparijJAtA na ca_ enam parikarSati |

mRgatRSNA parijJAtA tarSulam na_avakarSati ||20||

avidyA samparijJAtA

Ignorance, being fully understood,

na ca_ enam parikarSati no longer governs one.

mRgatRSNA parijJAtA Mirage, being understood,

tarSulam na_avakarSati

is not drawn toward attractions.

jd#>tRS #tarSula- तर्षुल "desiring", in अ-तर्षुलम् ind. without desire MBh. xii , 7762. . object desired, mRgatRSNA parijJAtA tarSulam na_avakarSati, y5074.020 <a2278>.

~sv.20 But, if it is realised as an illusion it does not attract the mind, even as a mirage does not delude one who knows it to be a mirage.

~vlm.20. So when error comes to be found out, it can no more beguile the mind; than the mirage when it is discovered as such) fails to_attract the thirsty to it.

~m. 20. A low caste woman runs away when she realizes that she is in the midst of brahmins. Similarly when real knowledge is gained, ignorance takes flight. Mind will then not be pulled by ignorance.

~vwv.2278/20 Ignorance (or Nescience), completely understood, does not drag this (wise person) out from that Self-experience). A mirage, well understood, does not draw away a thirsty person.

परमार्थ-अवबोधेन समूलम् राम वासना ।

दीपेन_ इव_अन्धकार-श्रीर् गलत्य्_आलोक_ एति च ॥२१॥

paramArtha-avabodhena samUlam rAma vAsanA |

dIpena_ iva_andhakAra-zrIr galaty_Aloka_ eti ca ||21||

paramArtha-avabodhena samUlam rAma vAsanA

dIpena_ iva_andhakAra-zrIr galaty_Aloka_ eti ca

परमार्थ-अवबोधेन w/ the higher realization

स-मूलं राम वासना the _vAsanA, rAma, with its root,

दीपेन इव अन्धकार-श्रीः as w/ a lamp the utter darkness,

गलति flows away

आलोकः एति च –and light appears.

~vwv.1996/21 rAma! By the knowledge of the highest Truth, desire [vAsanA] is removed with roots, like plenty of darkness by a lamp and, Light arrives.

~sv.21 Just as a lamp utterly dispels darkness, the knowledge of truth completely uproots concepts [vAsanA] and conditioning.

~vlm.21. _rAma! as truth is known and rooted in the mind, the seeds of earthly desires are uprooted from it, as thick darkness is dispelled by the light of a lamp.

Light a lamp and the outer darkness fade away.

rAma,

full Realization uproots the _vAsanA-s,

and light appears.

"न_अस्त्य्_अविद्या"_इति saMजाते निश्चये शास्त्र-युक्तित: ।

गलत्य्_अविद्या तापेन तुषार-कणिका यथा ॥२२॥

"na_asty_avidyA"_iti saMjAte nizcaye zAstra-yuktita: |

galaty_avidyA tApena tuSAra-kaNikA yathA ||22||

"na_asty_avidyA"

iti saMjAte nizcaye

zAstra-yuktita:

galaty_avidyA

tApena

tuSAra-kaNikA yathA

#saMjAta

#tuSAra-kaNika

~sv.22 When one sincerely questions, 'This body is but inert substance; why should one seek pleasure for its sake?', ...

~vlm.22. As the mind arrives to certain truths, by the light of the sastras and reason; so its errors fastly fade away like icicles, melting under the heat of the solar rays.

~m.22 . Like light from a lamp which dispells darkness, enlightenment about the supreme goal roots out all ignorance. When it is confirmed that there is no ignorance through the teachings of scriptures, then ignorance too melts away like snow before heat.

"देहस्य_अस्य जडस्य"_अर्थे किम् भोगैर्_इति निश्चय: ।

भिन्नत्य्_आशा-मलम् ज्ञाता पञ्जरम् केसरी यथा ॥२३॥

"dehasya_asya jaDasya"_arthe kim bhogair_iti nizcaya: |

bhinnaty_AzA-malam jJAtA paJjaram kesarI yathA ||23||

dehasya_asya jaDasya

"Of this inert body

arthe kim bhogai: what use is there for pleasures?"

iti nizcaya: being convinced of this

bhinnaty_AzA-malam jJAtA the Knower breaks the chain of hope

paJjaram kesarI yathA

as a tiger breaks his cage.

~sv.23 ... all cravings drop away.

~m.23 'This body is stupid and inconscient. What is the use of pleasures for this body?' This kind of a determination of mind will destroy all impurities of desires like a caged lion breaking away the cage.

~vlm.23. The certainty of the moral truth, that it is useless to foster and fatten this frail frame of the body, is as powerful to break down the trammels of worldly desires, as the robust lion is capable to break down the iron grate of his prison.

"This body is inert meat. What use has it for pleasures?"

Being convinced of this

the Knower

breaks the chain of wishing

as a tiger

shatters his cage.

आशा-परिकरे राम नूनम् परिहृते हृदा ।

पुमान् आगत-सौन्दर्यो_ह्लादम् आयाति चन्द्रवत् ॥२४॥

AzA-parikare rAma nUnam parihRte hRdA |

pumAn Agata-saundaryo_hlAdam AyAti candravat ||24||

AzA-parikare

When the multitude of wishes

rAma o Rama

nUnam certainly

parihRte hRdA when avoided by the Heart

pumAn a human being,

Agata-saundarya: become-beautiful

hlAdam AyAti candravat

comes to refreshment, as under the moon

X AzA f. wish, desire, hope, expectation, prospect; Hope …

X parikara … retinue, train (sg. and pl.); multitude, abundance …

X parihRta adj. shunned, avoided; abandoned, quitted; … parihRti f. shunning, avoiding parihRtya ind. keeping away, excluding …

X hlAda -m. refreshment, pleasure, gladness, joy, delight … y1.032.026 #AhlAda m. refreshing, reviving; joy, delight. y1.028.029 #hlAdaka a.ikA refreshing, gladdening, cooling.

~vwv.1588/24. RAma! When the multitude of desires is verily abandoned by the mind, a man, arriving at his (inherent) beauty like the moon, attains to joy.

~sv.24 When thus the cravings drop away, one experiences great bliss and supreme peace within oneself.

~vlm.24. The mind of man being freed from the bonds of its desires, becomes as brilliant as the moonlight night, with the pure beams of disinterested delight.

~m.24 O Rama, when the burdensome equipment, called desires is abandoned/ lifted out of the heart, then a person becomes beautiful. Like moon he delights people.

पराम् शीतलताम् एति वृष्टि-धौत इवाचल: ।

निर्वृतिम् परमाम् धत्ते प्राप्त-राज्य इवाधम: ॥२५॥

parAm zItalatAm eti vRSTi-dhauta iva acala: |

nirvRtim paramAm dhatte prApta-rAjya iva adhama: ||25||

parAm zItalatAm_eti

it goes to perfect coolness

vRSTi-dhauta_ iva_acala:

nirvRtim paramAm dhatte

prApta-rAjya_ iva_adhama:

~vlm.25. The contented mind gets a coolness like that of a heated rock, after it is washed by a shower of rain; and it finds a satisfaction equal to that of a pauper, by his getting the riches of a king and his whole kingdom.

~m.25 Such a person becomes very cool like a rain washed mountain. His happiness reaches to heights like that of a common man when he gains a kingdom.

~sv.25 The sage of self-knowledge attains courage and stability_and shines in his own glory.

शोभते परया लक्ष्म्या शरदि_इव नभस्तलम् ।

आत्मन्य्_एव न मात्य्_उच्चै: कल्पस्य_अन्त_ इव_अर्णव: ॥२६॥

zobhate parayA lakSmyA zaradi_iva nabhastalam |

Atmany_eva na mAty_uccai: kalpasya_anta_ iva_arNava: ||26||

zobhate parayA lakSmyA zaradi_iva nabhastalam

Atmany_eva na mAty_uccai: kalpasya_anta_ iva_arNava:

~vlm.26. The countenance of the contented man, shines as clear as the face of the autumnal sky; and his soul overflows with delight, like the deluvial waters of the deep.

~m.26 He shines radiantly gaining the wealth, called the Absolute. He springs high within himself like the sea_at the time of the aeonic end.

~??. He shines radiantly gaining the wealth, called the Absolute. He springs high within himself like the sea_at the time of the aeonic end.

~sv.26 26-29 He enjoys supreme satisfaction in himself.

भवत्य्_अपेत-saMरम्भो_वृष्टि-मूक_ इव_अम्बुद: ।

तिष्ठत्य्_आत्मनि saMवेत्ता प्रश्न-अन्त_ इव वारिधि: ॥२७॥

bhavaty_apeta-saMrambho_vRSTi-mUka_ iva_ambuda: |

tiSThaty_Atmani saMvettA prazna-anta_ iva vAridhi: ||27||

bhavaty_apeta-saMrambha:

It becomes free from agitation,

vRSTi-mUka_ iva_ambuda: like, the Rains grown mute, the raincloud.

tiSThaty_Atmani saMvettA prazna-anta_ iva It rests in the Self after enquiring,

vAridhi:

an ocean.

~m.27 He will be quiet without any turbulence like an autumn cloud which is quiet after draining off the water. He abides in his Self peacefully like a calm ocean.

~sv.27 26-29 He enjoys supreme satisfaction in himself.

~vlm.27. The contented man is as silent, as the mute cloud after the rain; and his soul remains as composed with its consciousness, as the profound sea_ is tranquil with its fulness.

परम् धैर्यmuपादत्ते स्थैर्यम् मेरुर्_इव_अचल: ।

राजते स्वच्छया लक्ष्म्या शान्त-इन्धन_ इव_अनल: ॥२८॥

param dhairyam_upAdatte sthairyam merur_iva_acala: |

rAjate svacchayA lakSmyA zAnta-indhana_ iva_anala: ||28||

param dhairyam_upAdatte

Having.come to perfect constancy

sthairyam merur_iva_acala: as solid as Mount Meru

rAjate svacchayA lakSmyA he shines with his own pure glory

zAnta-indhana_ iva_anala:

like fire within a dying coal.

~m.28 He becomes immensely courageous and remains steady and steadfast like a 'Meru' mountain. He shines with opulence of wealth (of liberation).

~sv.28 26-29 He enjoys supreme satisfaction in himself.

~vlm.28. He has his patience and steadiness like those of a rock, and he glistens as quietly in himself, as the glowing fire glitters after its fuel is burnt out.

Come to perfect stability,

as solid as Mount Meru, he

shines with his own pure glory, like

the fire within a dying coal.

भवत्य्_आत्मनि निर्वाण: प्रशान्त_ इव दीपक: ।

तृप्तिम् आयाति परमाम् नर: पीत-अमृतो_ यथा ॥२९॥

bhavaty_Atmani nirvANa: prazAnta_ iva dIpaka: |

tRptim AyAti paramAm nara: pIta-amRto yathA ||29||

bhavaty_Atmani nirvANa: prazAnta_ iva dIpaka:

tRptim AyAti paramAm nara: pIta-amRto yathA

~m.29 He become quiet in his Self like a steady lamp. He becomes contented like one who has sipped nectar.

~sv.29 26-29 He enjoys supreme satisfaction in himself.

~vlm.29. He is extinct in himself as the extinguished lamp; and has his inward satisfaction as one who has feasted on ambrosia.

अन्तर्दीपो घट इव मध्यज्वाल इवानलः ।

anta:_dIpa:_ghaTa_ iva madhya-jvAla_ iva_anala: |

स्फुरद्_दीप्तिर्_मणिर्_इव प्रयात्य्_अन्तः प्रकाशताम् ॥३०॥

sphurat_dIpti:_maNi:_iva prayAti_anta: prakAzatAm ||30||

antar_dIpo_ ghaTa_ iva

within

like a lamp in a pot

like the flame at the center of the glow

sphurat_dIpti: maNir_iva

like the shining spark in a wishing.stone

prayAti_anta: prakAzatAm

~m.30 He becomes internally luminous like a lamp placed in a pot, like the middle flame of fire.

~sv.30 He is enlightened and this inner light shines brightly within him.

~vlm.30. He shines with his inward light like a lantern with its lighted lamp; and as fire with its internal lustre, which can never be put out.

सर्वात्मकम् सर्वगतम् सर्वेशम् सर्वनायकम् ।

sarva.Atmakam sarva.gatam sarva.Izam sarva.nAyakam |

सर्वाकारम् निराकारम् स्वम् आत्मानम् प्रपश्यति ॥३१॥

sarva.AkAram nir.AkAram svam AtmAnam prapazyati ||31||

sarva.Atmakam

as every Selfling

sarva.gatam

everywhere.going

sarva.Izam

Lord of all

sarva.nAyakam

Captain of all

sarva.AkAram nir.AkAram

all.embodied / disembodied

svam AtmAnam prapazyati

beholding hirSelf

~m.31 He sees his Self as all abiding, as immanent in all, as lord of all, as leader of everything, as all form, and as formless

~sv.31 He beholds the self as self of all, omnipresent, the Lord of all and formless, yet pervading all forms.

~vlm.31. He sees his soul, as identic with the universal and all pervading soul; which is the lord and master of all, and which abides in all forms in its formless state.

The self of all is everywhere

the Lord of all, the guide for all,

and embodied in all bodies

although without a body. He

perceives that Self as his own self.

हसत्यलम् अतीत-अस्ताः पेलवा दिवसा_अवलीः ।

यासु स्मर-शर-श्रेणी-चपलम् चित्तम् आस्थितम् ॥३२॥

hasati_alam atIta-astA: pelavA_ divasA_avalI: |

yAsu smara-zara-zreNI-capalam cittam Asthitam ||32||

hasaty_alam atIta-astA:

pelavA_ divasA_avalI:

yAsu

smara-zara-zreNI-capalam

cittam Asthitam

~m.32 He smiles at the days that were spent purposelessly (before enlightenment). During those days his mind was fickle and was shaken by cupid's arrows.

~sv.32 Remembering the past when he was swayed by lust, he laughs at his own past ignorance.

~vlm.32. He smiles at every thing, by his setting himself above and beyond all mortal and frail things; his days glide away sweetly and softly with him; and he laughs at those men, whose fickle minds are made the marks of cupid's arrows.

सङ्ग-रङ्ग-वि.निष्क्रान्त: शान्तमान-मनो_-ज्वर: ।

अध्यात्म-रतिर्_आसीन: पूर्ण: पावन-मानस: ॥३३॥

saGga-raGga-vi.niSkrAnta: zAntamAna-mano_-jvara: |

adhyAtma-ratir_AsIna: pUrNa: pAvana-mAnasa: ||33||

saGga-raGga-viniSkrAnta:

zAntamAna-mano-jvara:

adhyAtma-ratir_AsIna:

pUrNa: pAvana-mAnasa:

~vwv.2343/33. He has come out of the stage of association with the world. He is one with the mental fever of pride cured. He has his delight in the Supreme Spirit. He is remaining quietly and fulfilled. He is one possessed of a pure mind.

~m.33 The mind of such a person will be utterly pure and holy with all attachments expelled, with all anguish and fevers queitened and abiding in spiritual delight.

~sv.33 33-34 He is far from evil company, freed from mental distress, but firmly established in self-knowledge.

~vlm.33. His holy mind is isolated from the society of men, and from all their amusements; and rests secluded from all company and conern, with the fulness of its spiritual bliss within itself.

निर्मृष्ट-काम-पङ्क-अङ्कश् छिन्न-बन्ध-निज-भ्रमः ।

nirmRSTa-kAma-paGka-aGka: chinna-bandha-nija-bhrama: |

द्वन्द्व-दोष-भय-उन्मुक्तस् तीर्ण-संसार-सागरः ॥३४॥

dvandva-doSa-bhaya-unmukta: tIrNa-saMsAra-sAgara: ||34||

nirmRSTa-kAma-paGka-aGkaz

chinna-bandha-nija-bhrama:

dvandva-doSa-bhaya-unmuktas

tIrNa-saMsAra-sAgara:

~vwv.2344/34. He is one with the marks of the mud of desire washed out snf the bonds of his own delusion broken. He is liberated from the fear of the evil of duality. He is one who has crossed the ocean of worldly existence.

~m.34-36 . A knower of Self does not want or desire anything. For he has washed away the dirt of lust; he has rooted out all illusions; he is liberated from feelings like hot and cold; he has crossed the ocean of 'samasara', he has attained the supreme repose; he has gained the state beyond all states; he will never he born again; he is respected by all in thought word and deed. Everyone takes delight in his life. But he does not take delight in his life.

~sv.34 33-34 He is far from evil company, freed from mental distress, but firmly established in self-knowledge.

~vlm.34. It gets clear of the turbid and turbulent ocean of this world, and is quite cleared of the dirt of worldly desires; it is loosened from the fetters of its error, and set free from the fear of dualism.

प्राप्त-अनुत्तम-विश्रान्तिर् लब्ध-अलभ्य-परास्पदः ।

prApta-anuttama-vizrAnti:_ labdha-alabhya-parAspada: |

अ.निवृत्ति-पदम् प्राप्तो मनसा कर्मणा गिरा ॥३५॥

a.nivRtti-padam prApta:_ manasA karmaNA girA ||35||

prApta-anuttama-vizrAnti:

labdha-alabhya-parAspada:

a.nivRtti-padam prApto

manasA karmaNA girA

~vwv.2293.35-36. (The wise one who has realised the Self), who has attained to the highest repose and obtained the Supreme Position which is unattainable, has reached the Abode from which there is no return. (Though) having deeds greatly desired by all, he does not seek for anything by thought, word or deed.

~vlm.35. The man being thus released, attains the highest state of humanity, and rests in that supreme felicity, which is desired by all and found by few, and from which nobody returns to revisit the earth.

~m.35-36 . A knower of Self does not want or desire anything. For he has washed away the dirt of lust; he has rooted out all illusions; he is liberated from feelings like hot and cold; he has crossed the ocean of 'samasara', he has attained the supreme repose; he has gained the state beyond all states; he will never he born again; he is respected by all in thought word and deed. Everyone takes delight in his life. But he does not take delight in his life.

~sv.35 35-36 He is glorified by all, he is sought by all, he is applauded by all, but he remains indifferent.

सर्वाभिवाञ्छितारम्भो न किंचिदपि वाञ्छति ।

sarva.abhivAJchita-Arambha:_ na kim.cit_ api vAJchati |

सर्वानुमोदितानन्दो न किंचिदनुमोदते ॥३६॥

sarva.anumodita-Ananda:_ na kim.cit_ anumodate ||36||

sarva.abhivAJchita-Arambho

na kim.cid_api vAJchati

ze wants nothing more

sarva.anumodita-Anando

na kim.cid_anumodate

~vlm.36. This height of human ambition being arrived at, there is nothing else to wish for; and this great gratification being once gained, there is no other joy which can delight us more.

~vwv.2345/36. He is one who is giving up all efforts (or undertakings), who is destitute of all limitations and is completely renouncing all expectations (or desires), is considered as liberated while living.

~sv.36 35-36 He is glorified by all, he is sought by all, he is applauded by all, but he remains indifferent.

न ददाति न चादत्ते न स्तौति न च निन्दति ।

na dadAti na ca_Adatte na stauti na ca nindati |

नास्तम् एति न चोदेति न तुष्यति न शोचति ॥३७॥

na_astam eti na ca_udeti na tuSyati na zocati ||37||

ze does not give nor does ze receive

does not praise nor blame

neither setting nor rising

not content / not complaining

सर्वारम्भ-परित्यागी सर्वोपाधि-विवर्जितः ।

sarva.Arambha-parityAgI sarva.upAdhi-vivarjita: |

सर्वाशा-सम्परित्यागी जीवन्.मुक्त इति स्मृतः ॥३८॥

sarva.AzA-samparityAgI jIvan.mukta_ iti smRta: ||38||

sarva-Arambha.parityAgI

all-undertaking.abandoning

sarva-upAdhi-vivarjita:

without all the upAdhi.Distinctions

sarva-AzA-samparityAgI

all expectation quite abandoning

jIvanmukta_ iti smRta:

is considered to be Living-Free.

~sv.38 He is a sage liberated while living, who has abandoned all motivated actions, who is free from conditioning and who has given up all desires and hopes.

~m.38 He gives up all initiations. He is free of all distinctive attributes. He renounces all desires. Such a person is called a 'jivanmukta' (liberated while in life).

~vlm.38. He is said to be liberated in his life time, for his taking no title on himself, and withholding from all business; as also for his being free from desires (which bind a man fast to this earth).

~vwv.2346/38. One who is giving up all efforts (or undertakings), who is destitute of all limitations and is completely renouncing all expectations (or desires), is considered as liberated while living.

One who forsakes all undertakings, one who knows no distinctions,

who is without expectation, is deemed to be one Living-Free.

सर्वैषणाः परित्यज्य चेतसा भव मौनवान् ।

sarva.eSaNA: parityajya cetasA bhava maunavAn |

धारा निरवशेषेण यथा त्यक्त्वा पयोधर: ॥३९॥

dhArA nir.avazeSeNa yathA tyaktvA payo.dhara: ||39||

sarva.eSaNA: parityajya cetasA

bhava maunavAn

dhArA niravazeSeNa

yathA

tyaktvA payodhara:

~m.39 Giving up all desires, he becomes silent in his mind. He is like a cloud which has shed all its waters.

~sv.39 39-40 O RAma, abandon all desires and remain at peace within yourself.

~vlm.39. Abstain from wishing any thing in your heart, and told your tongue in tacit silence; and remain as dumb as a cloud after it has poured down all its waters.

न तथा सुखयत्य्_अङ्ग saMलग्ना वर-वर्णिनी ।

यथा सुखयति स्वान्तम् इन्दु-शीता निराशता ॥४०॥

na tathA sukhayaty_aGga saMlagnA vara-varNinI |

yathA sukhayati svAntam indu-zItA nirAzatA ||40||

na tathA sukhayaty_aGga

Not so pleasing at all

saMlagnA vara-varNinI is a clinging beautiful-woman yathA sukhayati svAntam as gives pleasure within

indu-zItA nirAzatA

moon-cool desirelessness

X aGga ind. a particle implying attention, assent or desire, and sometimes impatience … kim aGga, how much rather!

X saMlagna adj. … being in contact with, sticking to …; fighting hand to hand (du. said of two combattants) … —

X varavarNin … (<iNI>) f. a woman with a beautiful complexion, an excellent or handsome woman, any woman

X svAnta … n. "seat of the Ego", the heart (as self of the emotions; end-comp. -A) ~vwv.1589/40. An excellent woman closely attached to the body does not make one as much happy as desirelessness, cool as the moon, makes the mind happy.

~vlm.40. Even the embrace of a fairy fails to_afford such delight to the body, as the cooling beams of contentment gladdens the mind.

~m.40-41 . One's heart becomes so happy by the coolness generated by desirelessness that even the joy that is caused by uniting limb to limb with the best of women is uninteresting. Even if moon enters the throat, that coolness will be no where near the coolness generated by desirelessness.

Not so pleasing at all

is a clinging, beautiful woman,

as the pleasure given within

by moon-cool desirelessness.

न तथा_इन्दु: सुखयति कण्ठ-लग्नो_अपि राघव ।

नैराश्यम् सुखयत्य्_अन्तर् यथा सकल-शीतलम् ॥४१॥

na tathA_indu: sukhayati kaNTha-lagno_api rAghava |

nairAzyam sukhayaty_antar yathA sakala-zItalam ||41||

na tathA_indu: sukhayati kaNTha-lagno_api rAghava

nairAzyam sukhayaty_antar yathA sakala-zItalam

#kaNThalagna

#nairAzya

~vlm.41. Though decked with the disk of the moon, dangling as a breast plate from the neck, one does not derive such coolness, as he feels in himself from the frigidity of contentment-sangfroid.

~m.41 . One's heart becomes so happy by the coolness generated by desirelessness that even the joy that is caused by uniting limb to limb with the best of women is uninteresting. Even if moon enters the throat, that coolness will be no where near the coolness generated by desirelessness.

~sv.41 41-43 No delight in the world is comparable to the delight that will fill your heart when you completely abandon all desires and hopes.

पुष्प-पूर्ण-नव-लतो न तथा राजते मधुः ।

यथा.उदार-मतिर् मौनी नैराश्य-सम.मानसः ॥४२॥

puSpa-pUrNa-nava-lata:_ na tathA rAjate madhu: |

yathA.udAra-mati:_ maunI nairAzya-sama.mAnasa: ||42||

puSpa-pUrNa-nava-lata:

na tathA rAjate madhu:

yathA.udAra-matir_maunI

nairAzya-sama.mAnasa:

~m.42 A generous sage will have a mind which will not hope for anything. His mind will be like spring which is full of blossoms and lovely creepers.

~sv.42 41-43 No delight in the world is comparable to the delight that will fill your heart when you completely abandon all desires and hopes.

~vlm.42. The florid arboret decorated with the blooming florets of the vernal season, is not so refreshing to sight; as the smiling countenance of one, fraught with the magnanimity of his soul, ahd want of cupidity in his mind.

न हिमद्रेर्_न मुक्ताभ्यो_न रम्भाभ्यो_न चन्दनात् ।

न च चन्द्रमस: शैत्यम् नैरश्याद्_यdaवाप्यते ॥४३॥

na himadrer_na muktAbhyo_na rambhAbhyo_na candanAt |

na ca candramasa: zaityam nairazyAd_yad_avApyate ||43||

na himadrer_na muktAbhyo_na rambhAbhyo_na candanAt |

na ca candramasa: zaityam nairazyAd_yad_avApyate ||43||

na himadrer

not on Snowy.Mountain

na muktAbhyo

na rambhAbhyo

na candanAt

na ca candramasa:

zaityam nairazyAt_yad_avApyate

~m.43 The coolness or a hope free mind can not be matched by snow-covered Himalaya or by moon.

~sv.43 41-43 No delight in the world is comparable to the delight that will fill your heart when you completely abandon all desires and hopes.

~vlm.43. Neither the frost of the snowy mountain, nor the coldness of a string of pearls; not even the gelidness of the plantain or sandal paste, or the refreshing beams of the lightsome moon, can afford that internal coolness, as the want of appetency produces in the mind.

अपि राज्याdaपि स्वर्गाdaपि_इन्दोर्_अपि माधवात् ।

अपि कान्ता-समासङ्गाद्_नैराश्यम् परमम् सुखम् ॥४४॥

api rAjyAd_api svargAd_api_indor_api mAdhavAt |

api kAntA-samAsaGgAd_nairAzyam paramam sukham ||44||

api rAjyAt

Than from kingship

api svargAt or from Heaven

api_indo: or from the moon

api mAdhavAt or from spring

api kAntA-samAsaGgAt or from cuddling with a girl

nairAzyam paramam sukham

desirelessness is a higher pleasure.

jd#>?? —> #madhu —> #mAdhava, #mAdhavI -adj.- relating to spring, vernal; peculiar to the descendants of Madhu i.e. the YAdavas; representing Krshna (as a picture); N. of the second month of spring (more usually called VaishAkha, = April-May) spring; -n.- sweetness; (also m.) a partic. intoxicating drink.

jd#>saJj —> —> #saGga —> #samAsaGga, #samAsaMga sam-A-saGga m. the committing or entrusting (of business) to_any one (tasmin). y1.027.025 #samAsAGga samAsa-aGga n. a member or part of a compound word. kAntA-samAsaGga sexual relations with a girl y5074.044

jd#>az to invoke (a god), praise (the boss) —> #AzaMs to hope, wish.for —> #AzA an expectant Wish; Hope (in myth, she is the daughter-in-law of Manas). In Mbh and elsewhere the term derives from .as, with the sense of #AkAza Space, or #kha space. jd#>* —> #AzA —> #nirAzA —> #nairAzya -n.- hopelessness, non-expectancy , despair at (prati or comp.) MBh. R. &c. desirelessness y5074.044

~vwv. 1590/44. Desirelessness is the greatest happiness—greater than even sovereignty, the heaven, the moon, the spring season, or union with a lovely woman.

~sv.44 Not in kingship, nor in heaven, nor in the company of the beloved one does one experience such delight as when one is free from hope.

~vlm.44. Contentedness or inappetency of everything, is more charming than the pleasurableness of royal dignity_and heavenly felicity, and the pleasantness of moonlight and vernal delights. It is more charming than the enchanting graces of a beauty, (which ravish the senses and not the soul).

~m.44 Freedom from expectation and hope is extremely delightful. It is greater than heaven, than kingdom, than moon, than Lord Vishnu, than cohabitation with a woman.

तृणवन् न_उप.कुर्वन्ति यत्र त्रि.भुवन-श्रिय: ।

सा परा निर्वृति: साधो_नैरश्याद्_उपलभ्यते ॥४५॥

tRNavan na_upa.kurvanti yatra tri.bhuvana-zriya: |

sA parA nirvRti: sAdho_nairazyAd_upalabhyate ||45||

tRNavan na_upa.kurvanti yatra tri.bhuvana-zriya:

sA parA nirvRti: sAdho_nairazyAd_upalabhyate

#nairAzya-m without expectation, hopeless, despairing.

??? O gentle Rama, before the great peace that is gained by freedom from hope and expectation even the lordship of three words is trivial.

~sv.45 45-46 He who is endowed with desirelessness (hopelessness) treats the whole world as if it were ...

~vlm.45. Inappetence is the source of that complete self-sufficiency, to which the riches of the three worlds can njake no_addition. (Lit. It cares not a straw (or a fig) for all the prosperity of the world).

~m.45 O gentle Rama, before the great peace that is gained by freedom from hope and expectation even the lordship of three words is trivial.

आपत्-करञ्ज-परशुम् पराया निर्वृतेः पदम् ।

Apat-karaJja-parazum parAyA nirvRte: padam |

पुष्प-गुच्छम् शम-तरोर् आलम्बस्य निराशताम् ॥४६॥

puSpa-guccham zama-taro:_ Alambasya nirAzatAm ||46||

Apat-karaJja-parazum

m Apat-karaJja-parazu

parAyA: nirvRte: padam

puSpa-guccham zama-taro:

Alambasya nirAzatAm

#Apat

#karaJja-parazu

#nirvRti

#Alamba

#nirAzatA

~vlm.46. Self-complacency strikes the axe at the root of the thorny difficulties of the world; and decorates its possessor with blessings like the blossoms of a flowery tree.

~m.46-48 . O Rama, freedom from hope or expectation is like an axe that fells a thorny bush. It causes absolute peace. It is a bouquet of flowers on the tree called peace and quietude.

~sv.46 45-46 He who is endowed with desirelessness (hopelessness) treats the whole world as if it were

गोष्पदम् पृथिवी मेरु: स्थानुर्_आशा: समुद्गिका: ।

तृणम् त्रि.भुवनम् राम नैराश्य-अलंकृत-आक्र्ते: ॥४७॥

goSpadam pRthivI meru: sthAnur_AzA: samudgikA: |

tRNam tri.bhuvanam rAma nairAzya-alaMkRta-Akrte: ||47||

goSpadam

A cowprint

pRthivI meru: sthAnur_AzA:

samudgikA:

tRNam a leaf of grass

tri.bhuvanam the three Worlds

rAma rAma

nairAzya-alaMkRta-Akrte:

zgl#prim. #samudga, #samudgaka m. n. a round box or casket Daz. #samudgika, y5059.021 &c&c.

~vlm.47. The man decorated with inappetency (or self sufficiency), has all in himself though possesst of nothing. He spurns the deep earth as a cave, and the big mountain as the trifling trunk of a tree. He looks on all the sides of air as mere caskets, and regards the worlds as straws.

~sv.47 ... the footprint of a calf, the highest mountain as the stump of a felled tree, space as a small box and the three worlds as a blade of grass.

~m.47-48 For one who is embellished by freedom from hope the world is small like a cow's foot and the three worlds are trifle. Such a person smiles indulgently at actions like giving, taking, acquiring riches, sons, eating, drinking and dressing beautifully.

दान-आदान-समाहार-विहार-विभव-आदिका: ।

क्रिया जगति हस्यन्ते निर्.आशै: पुरुष-उत्तमै: ॥४८॥

dAna-AdAna-samAhAra-vihAra-vibhava-AdikA: |

kriyA jagati hasyante nir.Azai: puruSa-uttamai: ||48||

dAna-AdAna-samAhAra-vihAra-vibhava-AdikA:

kriyA jagati hasyante

nir.Azai: puruSa-uttamai:

~sv.48 He laughs at the activities of the worldly-minded persons.

~vlm.48. The best of men that are devoid of desire, laughs to scorn at the busy affairs of the world, and at men taking from one and giving to_another, or storing or squandering their riches.

~m.48 . O Rama, freedom from hope or expectation is like an axe that fells a throny bush. It causes absolute peace. It is a bouquet of flowers on the tree called peace and quietude. For one who is embellished by freedom from hope the world is small like a cow's foot and the three worlds are trifle. Such a person smiles indulgently at actions like giving, taking, acquiring riches, sons, eating, drinking and dressing beautifully.

~AB. dAnam laukikam zAstrIyam ca | AdAnam dhanAde: svIkAra: | samAhAra: saMgraheNa koza-Adi-upacaya vihAra: dhana-vyayena putra-krIDanam | vibhavA ... | hasyante ... ||

पदम् यस्य न बध्नाति कदाचित्_कलना हृदि ।

तृणी.कृत-त्रि.भुवन: केन_असाव्_उपमीयते ॥४९॥

padam yasya na badhnAti kadAcit_kalanA hRdi |

tRNI.kRta-tri.bhuvana: kena_asAv_upamIyate ||49||

padam yasya na badhnAti kadAcit_kalanA hRdi

tRNI.kRta-tri.bhuvana:

kena_asAv_upamIyate

~m.49 With whom can a person, not bound by desire and expectation, be compared in all three worlds?

~sv.49 49-52 How can we compare such a person, and to what?

~vlm.49. That man is beyond all comparison, who_allows no desire to take root in his heart, and does not care a fig or a straw for the world.

इदम् एवास्त्विदम् मास्तु ममेति हृदि रञ्जना ।

idam eva_ astu_ idam mA astu mama_ iti hRdi raJjanA |

न यस्यास्ति तम् आत्मेशम् तोलयन्ति कथम् जनाः ॥५०॥

na yasya_ asti tam Atmezam tolayanti katham janA: ||50||

idam eva_astu

'Let this be

idam mA astu

let this not be

mama_ iti

mine'

tam Atma-IzaM

that Self-Lord

hRdi raJjanA na yasya_asti

in whose heart is no such delight

tolayanti katham janAH

how do people estimate him?

X raJjana adj.I. colouring (-tva n.); (end-comp.) pleasing, charming delighting (cf janaraJjanI); conciliating, befriending; raJjanam n. the act of colouring; (in gram.) nasalization; the act of pleasing,. y1.027.017 y2.017.039 y3.002.055 — araJjana < sarga-citra-manAdyantam svarUpam cApy araJjanam> y3.009.053

~m.50 How can people estimate the greatness of a person, who is in complete control of himself. and in whose heart there is no feeling like 'I want this, I do_not want this'?

~sv.50 49-52 How can we compare such a person, and to what?

~vlm.50. Wherewith is that man to be compared, whose mind is never employed in the thoughts of craving something and avoiding another, and who is ever master of himself?

'Let this be, let this not be, mine'

that Self-Lord in whose heart is no such delight,

how can people measure him?

सर्वसंकटपर्यन्तम् असंकटम् अलम् सुखम् ।

sarva=saMkaTa-paryantam a=saMkaTam alam sukham |

सौभाग्यम् परमम् बुद्धेर् नैराश्यम् अवलम्ब्यताम् ॥५१॥

saubhAgyam paramam buddhe:_nairAzyam avalambyatAm ||51||

sarva=saMkaTa-paryantam

a=saMkaTam alam sukham

saubhAgyam paramam buddhe:

nairAzyam avalambyatAm

~m.51 O Rama, freedom from hope and expectation is the most radiant form of intelligence. It is free from all calamities and a great form of happiness.

~sv.51 49-52 How can we compare such a person, and to what?

~vlm.51. O ye wise and intelligent men! rely on the want of cravings of your heart, which is your greatest good fortune, by setting you to the bliss of safety_and security, and beyond the reach of the dangers and difficulties of the world.

न_आशास्तेनत्वम् आशानाम् विद्धि मिथ्याभ्रमम् जगत् ।

na_AzA:_tena*tvam AzAnAm viddhi mithyAbhramam jagat |

वहद्_रथ.स्थ-दिक्-चक्र-परावर्तवद्_उत्थितम् ॥५२॥

vahat_ratha.stha-dik-cakra-parAvartavat_utthitam ||52||

na_ AzAs_tena*tvam AzAnAm

viddhi mithyAbhramam jagat

know the World to be a false delusion

vahad_ratha.stha-dik-cakra-parAvartavat

utthitam

~sv.52 49-52 How can we compare such a person, and to what?

~m.52 O Rama, you are not desire nor desire is yours. If world is all illusion like the trees that appear to be moving when a chariot is moving.

~vlm.52. Ráma! you have nothing to desire in this world, nor are you led away by worldly desires, like one who is borne in a car, and thinks that his side-views are receding back from him.

किम् मुह्यसि महाबाहो मूर्ख.वद्_बोधितो_ऽपि सन् ।

मम_इदम् तdaयम् सो_ऽहम्_इत्य्_उद्भ्रान्तेन चेतसा ॥५३॥

kim muhyasi mahAbAho mUrkha.vad_bodhito_'pi san |

mama_idam tad_ayam so_'ham_ity_udbhrAntena cetasA ||53||

kim muhyasi mahAbAho mUrkha.vad_bodhita: api san

mama_ idam tad_ayam sa: aham_iti_udbhrAntena cetasA

~m.53 O mighty Rama, Why are you deluded with thoughts like' this is mine, this body is I' etc, in spite of enlightenment.

~sv.53 53-55 How can anyone disturb his equanimity when he is totally free from thoughts like "I wish this had happened to me"?

~vlm.53. O intelligent Ráma! why do_ you fall into the error of ignorant men, by taking this thing to be yours and that as another's by the delusion of your mind? (For all things are the Lord God's for ever more, and mortal men are but the poor pensioners of a day).

आत्मा_एव_इदम् जगत्.सर्वम् नानाता_इह न विद्यते ।

एक.रूपम् जगज्_ज्ञात्वा धीरैर्_नाम न खिद्यते ॥५४॥

AtmA_eva_idam jagat.sarvam nAnAtA_iha na vidyate |

eka.rUpam jagaj_jJAtvA dhIrair_nAma na khidyate ||54||

AtmA_eva_idam jagat.sarvam nAnAtA_iha na vidyate

eka.rUpam jagaj_jJAtvA dhIrair_nAma na khidyate

~m.54 All this world is Self alone. There is no multiplicity in this. Knowing that this world and Self are one, intelligent people will not grieve.

~sv.54 53-55 How can anyone disturb his equanimity when he is totally free from thoughts like "I wish this had happened to me"?

~vlm.54. The whole world is the self-same spirit, and all its variety is in perfect uniformity with the supreme soul; the learned know that the world is eternally the same and unvaried in itself, and do_not grieve at the apparent changes of things and vicissitudes of times.

यथाभूत-पदार्थ-ओघ-दर्शनाद्_एव राघव ।

परमाश्वासनम् बुद्धैर्_नैराश्यम् अधिगच्छति ॥५५॥

yathAbhUta-padArtha-ogha-darzanAd_eva rAghava |

paramAzvAsanam buddhair_nairAzyam adhigacchati ||55||

yathAbhUta-padArtha-ogha-darzanAt_eva

rAghava

paramAzvAsanam

buddhai:

nairAzyam adhigacchati

~m.55 O Raghava, knowing the real nature of material things will be extremely consoling to discriminating intelligence. That intelligence will attain complete freedom from expectation.

~sv.55 53-55 How can anyone disturb his equanimity when he is totally free from thoughts like "I wish this had happened to me"?

~vlm.55. Seeing all things in their true light, to be a manifestation of the divine essence; all intelligent men place their dependance in Him, (as the support and substance of all), and do_not desire for any thing else.

भाव-अभाव-वि.सम्वादमुक्तम् आद्यन्तयो: स्थितम् ।

bhAva-abhAva-vi.samvAdamuktam Adyantayo: sthitam |

यद्_रूपम् तत्_समालम्ब्य पदार्थानाम् स्थितिम् कुरु ॥५६॥

yat_rUpam tat_samAlambya padArthAnAm sthitim kuru ||56||

bhAva-abhAva-visaMvAdamuktam

Adyantayo: sthitam

yad_rUpam

tat_samAlambya padArthAnAm sthitim kuru

~m.56 Abide in the state free from becoming and non becoming and end and beginning. From that state understand the nature of matter.

~sv.56 O RAma, it is desire or hope that makes one revolve, bound to the wheel of world-illusion.

~vlm.56. Rely therefore on that invariable state of things, which is free from the conditions of existence and inexistence and of beginning and end; (and this is the everlasting essence of God which fills the whole).

~VA -understand the nature of objects, which stays at the beginning and the end, free from wrong notions of existence and nonexistence.

AS: Hold the nature of all objects firmly in mind to be unaffected by appearance and disappearance and described as being present from beginning to end. In other words, only pay attention to the eternal aspect.
Ø

वैराग्य-वीर-मनसो मायेयम् इति मोहनी ।

vairAgya-vIra-manasa:_ mAyA_iyam iti mohanI |

पलाय्य याति संसारी मृगी केसरिणो_ यथा ॥५७॥

palAyya yAti saMsArI mRgI kesariNa:_ yathA ||57||

vairAgya-vIra-manasa:

from the dispassion of a heroic Mind

mAyA_iyam_iti mohanI

this enchantress called mAyA

palAyya

having.flown

yAti saMsArI mRgI

becomes the beast saMsAra

kesariNo_ yathA

as (it runs) from a lion.

~m.57 The temptress, the demon of 'Maya' (deception) flees away from the courageous mind with dispassion, like a deer which flees away from a lion.

~sv.57 When you perceive the truth that the self alone is all this and that diversity is just a word without substance, you will become totally free from desire or hope.

~vlm.57. This illusive enchantment of the world, flies afar before the indifference of strongminded men; as the timid fawn flies of or at the sight of the ferocious lion.

कान्ताम् उद्दाम-मदनम् लोलाम् वन-लताम् इव ।

kAntAm uddAma-madanam lolAm vana-latAm iva |

जर्जर-उपल-पाञ्च-अली-समाम् पश्यति धीरधीः ॥५८॥

jarjara-upala-pAJca-AlI-samAm pazyati dhIra-dhI: ||58||

kAntAm uddAma-madanam

lolAm

vana-latAm_iva

like a forest.vine

jarjara-upala-pAJca-alI-samAm

pazyati dhIradhI:

the Hero.Thinker sees

~sv.58 Such a hero who is endowed with supreme dispassion drives away the goblin of illusion by his very presence.

~vlm.58. Men of subdued passions and sedate minds, regard the graces of fairy forms, to be no more than the loveliness of wild creepers, or the fading beauty of delapidated statues of stone.

~m.58-60 . A steadfast and wise person of knowledge will look at a woman of unrestrained lasciviousness as a sculpture in stone. Plesure will not give joy to him nor calamities will make him grieve. The opulence of phenomena will not entice him. He will be like a mountain which is not humbled by winds. His mind will shatter the arrows of Cupid even if it is a young lady who is interested in him.

भोगा न_आनन्दयन्त्य्_अन्त: खेदयन्ति न च_आपद: ।

दृश्य.श्रियो_ हरन्त्य्_अङ्ग नतम् अद्रिम् अनिला: ॥५९॥

bhogA na_Anandayanty_anta: khedayanti na ca_Apada: |

dRzya.zriyo_ haranty_aGga natam adrim anilA: ||59||

bhogA na_Anandayanty_anta: khedayanti na ca_Apada:

dRzya.zriyo_ haranty_aGga natam adrim anilA:

parantyaGga

~sv.59 He is not pleased by pleasure, he is not troubled by troubles. Attractions do_not distract him any more than wind can uproot a mountain.

~vlm.59. No pleasures gladden their hearts nor dangers depress their spirits; no outward good or bad can make any effect on their_minds, which are as inflexible as the firm rocks against the violence of winds.

~m.59-60 . A steadfast and wise person of knowledge will look at a woman of unrestrained lasciviousness as a sculpture in stone. Plesure will not give joy to him nor calamities will make him grieve. The opulence of phenomena will not entice him. He will be like a mountain which is not humbled by winds. His mind will shatter the arrows of Cupid even if it is a young lady who is interested in him.

रक्त-बाल-अङ्गनस्य अपि ज्ञस्य उदार-धिया मुनेः ।

rakta-bAla-aGganasya_api jJasya_udAra-dhiyA mune: |

कणशः पांसुताम् यान्ति मनसः स्मरसायका: ॥६०॥

kaNaza: pAMsutAm yAnti manasa: smarasAyakA: ||60||

rakta-bAla-aGganasya_api

jJasya_udAra-dhiyA mune:

kaNaza: pAMsutAm yAnti

manasa: smarasAyakA:

smarasAyaka kAma's arrows

~sv.60 The twin-forces of attraction and aversion do_not even touch him. He looks upon all with equal vision. Free from the least attachment he enjoys whatever comes to him unsought, even as the eyes perceive their objects without desire or hate.

~vlm.60. The mind of the magnanimous sage, is as impregnable as a rock, which baffles the blandishments of youthful damselvs, and breaks the darts of love to pieces, and falling down as pulverised atoms of dust and ashes.

~m.60 . A steadfast and wise person of knowledge will look at a woman of unrestrained lasciviousness as a sculpture in stone. Plesure will not give joy to him nor calamities will make him grieve. The opulence of phenomena will not entice him. He will be like a mountain which is not humbled by winds. His mind will shatter the arrows of Cupid even if it is a young lady who is interested in him.

रागद्वेषैः स्वरूपज्ञो न अवशः परिकृष्यते ।

rAgadveSai: svarUpa.jJa:_ na_ avaza: pari.kRSyate |

स्पन्द एवास्य नैताभ्याम् किमुताक्रमणम् भवेत् ॥६१॥

spanda_ eva_ asya na_ etAbhyAm kim.uta-AkramaNam bhavet ||61||

rAgadveSai: svarUpa.jJo_na_avaza: pari.kRSyate

spanda_ eva_asya na_etAbhyAm kim.uta-AkramaNam bhavet

zgl#tt.part. #kimuta किम् उत वा, whether or else.

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

~m.61-63 . One who knows truth will not be dragged by attachment and hatred. When he is unmoved by them, how can they overwhelm him? For him a creeper and a fickle woman are same. They are like stones in a hill. He will never amorously unite with pleasures. A traveller cannot take delight in deserts. Whatever occurs to_a jnani without his effort will be enjoyed by him as a sport. It is like an eye which enjoys light.

~sv.61 61-66 Such experiences do_not therefore produce either joy or sorrow in him.

~vlm.61. One knowing his self, is not carried away by his fondness or aversion of any person or thing; because the heart which has no vibration in it, is insensible of all feelings.

saMदृष्ट-लतालोल-वनितो_ऽद्रि-शिलाकृति: ।

सु.ख-दु:खेषु न क्षोभम्_एति भू.भृद्-ऋतुष्व्_इव ॥६२॥

sama.dRSTa-latAlola-vanito_'dri-zilAkRti: |

su.kha-du:kheSu na kSobham_eti bhU.bhRd-RtuSv_iva ||62||

sama.dRSTa-latAlola-vanito_'dri-zilAkRti:

su.kha-du:kheSu na kSobham_eti bhU.bhRd-RtuSv_iva

~vlm.62. The dispassionate man who looks on all things with an equal eye, is as insensible as a stone of the charms of blooming maids; and is as averse to pernicious pleasures as a traveller is to the sandy desert.

~m.62-63 . One who knows truth will not be dragged by attachment and hatred. When he is unmoved by them, how can they overwhelm him? For him a creeper and a fickle woman are same. They are like stones in a hill. He will never amorously unite with pleasures. A traveller cannot take delight in deserts. Whatever occurs to_a jnani without his effort will be enjoyed by him as a sport. It is like an eye which enjoys light.

अयत्न-उपनतम् सर्वम् लीलया_असक्त-मानस: ।

भुङ्क्ते भोग-भरम् प्राज्ञस्_त्व्_आलोकम्_इव लोचनम् ॥६३॥

ayatna-upanatam sarvam lIlayA_asakta-mAnasa: |

bhuGkte bhoga-bharam prAjJas_tv_Alokam_iva locanam ||63||

ayatna-upanatam sarvam

lIlayA_asakta-mAnasa:

bhuGkte bhoga-bharam prAjJas_tv_Alokam_iva locanam

~vwv.2324/63. The Wise One enjoys the entire collection of objects of enjoyment obtained without effort, sportively, with an unattached mind, like the eye of (experiencing) light.

~vlm.63. All things necessary for life, are obtained with little labour of those, who_are indifferently minded about their gain; and the wise get the free gifts of nature, with as much ease as the eye sight gets the solar light. (Nature's-bounties of air and light and of water and vegitable food, which are essential to

life, are denied to_nobody).

~m.63 . One who knows truth will not be dragged by attachment and hatred. When he is unmoved by them, how can they overwhelm him? For him a creeper and a fickle woman are same. They are like stones in a hill. He will never amorously unite with pleasures. A traveller cannot take delight in deserts. Whatever occurs to_a jnani without his effort will be enjoyed by him as a sport. It is like an eye which enjoys light.

काकतालियवत् प्राप्ता भोग-आली-ललन.आदिका ।

kAkatAliyavat prAptA bhoga-AlI-lalana.AdikA |

स्वादिता अप्य् अङ्ग धीरस्य न दुःखाय न तुष्टये ॥६४॥

svAditA_ api_ aGga dhIrasya na du:khAya na tuSTaye ||64||

kAkatAliyavat_prAptA bhoga-AlI-lalana.AdikA

svAditA_apy_aGga dhIrasya na du:khAya na tuSTaye

~vwv.2385.y5.74.64. Dear One! The range of enjoyments such as women, acquired accidentally (like the palmyra fruit falling accidentally when a crow settles on the tree), though tasted, is not for (or productive of) the grief or satisfaction of a wise man.

~m.64-65 . Whatever happens to_a steadfast and wise person in a chance way like women and such enjoyment will not cause any grief. Lashing waves can not move or shake a mountain. Similarly joys and sorrows cannot cause any anguish to him.

~vlm.64. The gifts of nature, which are alloted by fortune to the share of every one, are relished by the wise without their rejoicing or murmur.

~VA what is (bhogA)-A/alI ?

AS: It is bhoga+AlI meaning a series of bhoga=enjoyments.
Ø

सम्यग्दृष्ट-पथम् तज्ज्ञम् सुख.दु:ख-मती मनाक् ।

samyak.dRSTa-patham tat.jJam sukha.du:kha-matI manAk |

द्वे वीच्याव् इव शैलेन्द्रम् क्षोभम् नेतुम् न शक्नुतः ॥६५॥

dve vIcyau_iva zailendram kSobham netum na zaknuta: ||65||

samyag.dRSTa-patham tajjJam

sukha.du:kha-matI manAk

dve vIcyau_iva zaila.indram kSobham netum na zaknuta:

#samyag.dRSTa

#patha

#tajjJa

#zaknutas pr. [5] ac. du. 3 >#zak

~vlm.65. Neither rejoicing nor bewilderment, can overtake the mind of the way-farer, who well knows his way (and is aware of the states of its stages); but he stands firm as the Mandáva mountain, amidst the turbulent waves of the sea.

~m.65 . Whatever happens to_a steadfast and wise person in a chance way like women and such enjoyment will not cause any grief. Lashing waves can not move or shake a mountain. Similarly joys and sorrows cannot cause any anguish to him.

हेलयालोकयन्_भोगान्_मृदुर्_दान्तो_ गत.ज्वर: ।

स्वम्_एव पदम् आलम्ब्य सर्व.भूत-अन्तर.स्थितम् ॥६६॥

helayAlokayan_bhogAn_mRdur_dAnto gata.jvara: |

svam_eva padam Alambya sarva.bhUta-antara.sthitam ||66||

helayA_Alokayan / helayA_alokayan

bhogAn

mRdur

dAnta: gata.jvara:

svam_eva padam Alambya

dependent on his very own state

sarva.bhUta-antara.sthitam

set within every being.

~vlm.66. He looks indifferently on the pains and pleasures of the world, with his usual patience, taciturnity_and want of anxiety; and relies his trust in that spirit, which resides in the interior of every body.

~m.66-67 . A jnani who is established in the state of the all-immanent Self, and who is self restrained, looks at all pleasures with a sense of indulgent sportiveness, without any anguish or hurry. He abides free of any bewilderment. Even if he is eagerly intent upon something, he approaches those actions with a collected mind. He is like Brahma who is zealously engaged with his Self (in spite of incessant creation related activities).

ज्ञस्_तिष्ठति गत-व्यग्रो_ व्यग्रेण_अपि समन्वित: ।

जगन्ति जनयन्_न_इव ब्रह्मेव_आत्म-परायण: ॥६७॥

jJas_tiSThati gata-vyagro_ vyagreNa_api samanvita: |

jaganti janayan_na_iva brahmeva_Atma-parAyaNa: ||67||

jJas_tiSThati gata-vyagro_ vyagreNa_api samanvita:

jaganti janayan_na_iva brahmeva_Atma-parAyaNa:

~m.67 . A jnani who is established in the state of the all-immanent Self, and who is self restrained, looks at all pleasures with a sense of indulgent sportiveness, without any anguish or hurry. He abides free of any bewilderment. Even if he is eagerly intent upon something, he approaches those actions with a collected mind. He is like Brahma who is zealously engaged with his Self (in spite of incessant creation related activities).

~sv.67 Even though he appears to be engaged in the performance of appropriate actions in this world, his consciousness is not distracted in the least.

~vlm.67. Though beset by anxious cares, he remains without the anxiety of his mind; and stands steadfast with his confidence in the supreme soul, like Brahmá in his hurry of the creation of the world.

आपतत्सु यथाकालम् यथादेशम् यथाक्रमम् ।

Apatatsu yathAkAlam yathAdezam yathAkramam |

सु.ख-दु:खेषु क्षोभम् एति भूभृद्-ऋतुष्व् इव ॥६८॥

sukha-du:kheSu kSobham eti bhU.bhRt-RtuSu_iva ||68||

Apatatsu

yathAkAlam

in its time

yathAdezam

in its place

yathAkramam

in due order

su.kha-du:kheSu

kSobham eti

bhU.bhRd-RtuSv_iva

cf .062

bhUbhRdaGga

~m.68 He remains like a rock, unmoved by changing seasons, with out being excited or agitated by the calamities that roll out in a sequence according to this (assigned) times and places.

~sv.68 68-72 Whatever may befall him in accordance with the laws of time, space and causation, whether it is pleasant or unpleasant, he remains inwardly undisturbed.

~vlm.68. Thongh overtaken by the accidents of the times, places and circumstances of life, yet he is not overpowered by the influence of their pain or pleasure; but stands erect as the sturdy oak against the influence of the seasons.

मज्जतोऽपि बहु-ज्ञस्य राम कर्म.इन्द्रिय-भ्रमै: ।

majjata:_api bahu-jJasya rAma karma.indriya-bhramai: |

असक्त-मनसो नित्यम् न किंचिद् अपि मज्जति ॥६९॥

a.sakta-manasa:_nityam na kim.cit_api majjati ||69||

majjato_'pi bahu-jJasya

x, rAma,

karma.indriya-bhramai:

w deluded sensory organs

a.sakta-manaso_nityam

na kim.cid_api majjati

~m.69 O Rama, a Jnani may be deeply involved in the world with his organs of action. He, however, does not drown himself in those actions since his mind is detached.

~sv.69 68-72 Whatever may befall him in accordance with the laws of time, space and causation, whether it is pleasant or unpleasant, he remains inwardly undisturbed.

~vlm.69. The wise may fail in the action of their bodily organs, and falter in their speech also; but their strong and unconcerned minds never fail in their operations, nor despond under the pressure of outward circumstances.

कलङ्क्यन्त: कलङ्केन प्रोच्यते हेम न_अन्यथा ।

भाव-असक्त्या समासक्त_ उक्तो जन्तुर्_हि न_अन्यथा ॥७०॥

kalaGkyanta: kalaGkena procyate hema na_anyathA |

bhAva-asaktyA samAsakta_ ukto jantur_hi na_anyathA ||70||

kalaGkyanta: kalaGkena procyate hema na_anyathA

bhAva-asaktyA samAsakta_ ukto jantur_hi na_anyathA

~m.70 When gold is impure inside, it is called impure (otherwise not). Similarly only when one is attached emotionally, a person can be called 'attached', not otherwise.

~sv.70 68-72 Whatever may befall him in accordance with the laws of time, space and causation, whether it is pleasant or unpleasant, he remains inwardly undisturbed.

~vlm.70. The gold becomes impure by its inward alloy, and not by its outward soil; so_a man becomes unholy by the impurity of heart and foulness of his mind, and not on account of the dust or dirt on his body.

शरीराद्व्यतिरिक्तम् ज्ञम् पश्यतः प्रविवेकिनः ।

zarIrAt_ vyatiriktam jJam pazyata: pravivekina: |

विकर्तित-अङ्गकस्यापि न किंचित् प्रविकर्तितम् ॥७१॥

vikartita-aGgakasya_ api na kim.cit pravikartitam ||71||

zarIrAd_vyatiriktam jJam

the knower/knowing separated from the body

pazyata: pravivekina:

the most discerning see/know

vikartita-aGgakasya_api

na kim.cit_pravikartitam

#vikartita

~m.71 When the limbs of a person, who perceives his body as separate from himself, are cut, it is as if they are not (since he does not feel the cuts).

~sv.71 68-72 Whatever may befall him in accordance with the laws of time, space and causation, whether it is pleasant or unpleasant, he remains inwardly undisturbed.

~vlm.71. The learned understand the wise man apart from his body; because the maimed body does not take away anything from the wisdom of a man.

सकृत्-प्रभातम् विमलम् यज् ज्ञातम् ज्ञातम् एव तत् ।

sakRt-prabhAtam vimalam yat_ jJAtam jJAtam eva tat |

नहि बन्धुः परिज्ञातः पुनर् अज्ञातताम् व्रजेत् ॥७२॥

na.hi bandhu: parijJAta: puna:_ ajJAtatAm vrajet ||72||

sakRt-prabhAtam vimalam

yat_jJAtam

jJAtam_eva tat

na.hi bandhu: parijJAta:

punar_ajJAtatAm vrajet

~m.72 When one knows about Self, he will never slip into ignorance. Whatever is known remains known as knowledge for ever.

~sv.72 68-72 Whatever may befall him in accordance with the laws of time, space and causation, whether it is pleasant or unpleasant, he remains inwardly undisturbed.

~vlm.72. The pure and luminous soul being once known, is never to be lost sight-of, as a friend being once known, is never thought to be a foe.

सर्प-भ्रान्तौ निवृत्तायाम् न रज्ज्वाम् सर्प.भावना ।

sarpa-bhrAntau nivRttAyAm na rajjvAm sarpa.bhAvanA |

पुनर् एति यथा प्रवृण्-नदी गिरि-तटाच् च्युता ॥७३॥

punar eti yathA pravRN-nadI giri-taTAt_ cyutA ||73||

when the snake-delusion is rejected

the rope no longer manifests the snake.Feeling

just as a trickle from a mountain.slope is lost in a river in the Rains

~vlm. ... the river receiving its torrents from the water-fall of a hill in the rainy season, retains no more its current after the rains have passed.

न हेम ताप-शुद्ध-अङ्गम् स्वभावम् अलम् आगतम्

कर्दमे मग्नम् अपि तत्_समादत्ते मलम् पुन: ॥७४॥

na hema tApa-zuddha-aGgam svabhAvam alam Agatam

kardame magnam api tat_samAdatte malam puna: ||74||

na hema tApa-zuddha-aGgam svabhAvam alam Agatam

kardame magnam api tat_samAdatte malam puna:

न हेम ताप-शुद्ध-अङ्गं Not a heat-purified piece of gold

स्वभावम्_अलम्_आगतम् come fully to its self-nature

कर्दमे मग्नम्_अपि तत् nevertheless when sunk in mud

समादत्ते मलं पुनः it becomes impure again.

~AB. alam atyantam svabhAvam kSema-mAtratAm Agatam prAptam ||

~m.74 Gold that has been purified in fire, will never acquire (internal) impurity even if it is buried in mire.

~sv.74 73-76 Even as a rope which had been mistaken for a snake does not frighten one who has seen that it is a rope and not a snake, ...

~vlm.74. Gold though purefied by fire, does not retain its purity for ever; for it becomes dirty by being thrown into the mud and mire.

A piece of ore, when purified

by heat, attains its natural

state of gold. Drop it in the mud,

and it becomes impure again.

क्षीणे स्वहृदय-ग्रन्थौ न बन्धोऽस्ति पुनर् गुणै: ।

kSINe sva.hRdaya-granthau na bandha:_ asti puna:_ guNai: |

यत्नेन अपि पुनर् बद्धम् केन वृन्ते च्युतम् फलम् ॥७५॥

yatnena_api punar_baddham kena vRnte cyutam phalam ||75||

when Ur.own Heart-knot is undone

there is not again bondage to the guNa.Qualities

by what effort would you again be bound,

how would U pick a fallen fruit

~vwv. ... By whom is a fruit that is fallen down, fastened again to the stalk even with effort?

~vlm. ... it can never be joined any more; us the first that has fallen down from its stalk, can be stuck to it no more.

अवच्छेdaविचाराभ्याम् अभित: खण्डशो_ गतम् ।

पाषाणम् च मणिम् चैव saMधातुम् कस्य शक्तता ॥७६॥

avacched_avicArAbhyAm abhita: khaNDazo_ gatam |

pASANam ca maNim caiva saMdhAtum kasya zaktatA ||76||

avacched_avicArAbhyAm abhita: khaNDazo_ gatam

pASANam ca maNim caiva saMdhAtum kasya zaktatA

~m.76 When a diamond is separted from its mineral state after due investigation, it can never be passed back to the mineral state.

~sv.76 73-76 Even as a rope which had been mistaken for a snake does not frighten one who has seen that it is a rope and not a snake, ...

~vlm.76. As no_analysis can distinguish the gem from the ore, when they arc both broken to pieces; so there is no reasoning to show the soul which is lost with body.

विज्ञातायाम् अ-विद्यायाम् क: पुन: परिमज्जति ।

परिज्ञाय श्व.पाकानाम् यात्राम् क: प्रेक्षते द्विज: ॥७७॥

vijJAtAyAm a-vidyAyAm ka: puna: parimajjati |

parijJAya zva.pAkAnAm yAtrAm ka: prekSate dvija: ||77||

vijJAtAyAm a-vidyAyAm ka: puna: parimajjati

parijJAya zva.pAkAnAm yAtrAm ka: prekSate dvija:

~??. When ignorance is understood and recognised, who will again drown himself in it? When a brahmin recognises that he is in the company of low caste people, why will he try to continue in their company? One can remove the mistaken notion of water being treated as milk on inquiry. Similarly the vasana of world can be removed through inquiry. | ||77||

~sv.77 77-81 ... illusion once dispelled does not return and self-knowledge once attained is never lost.

~vlm.77. Who that knows what error is, will be so_ great a fool as to fall to it again? as none that has known a body of men to be the pariah chandalas, will ever like to mix in their company.

~m.77 When ignorance is understood and recognised, who will again drown himself in it? When a brahmin recognises that he is in the company of low caste people, why will he try to continue in their company?

jd. ... inflicting himself upon them.

शुद्ध-अम्भसि यथा क्षीर-धीर्_विचारान्_निवर्तते ।

saMसार-वासना तद्वद्_धी-विचारान्_निवर्तते ॥७८॥

zuddha-ambhasi yathA kSIra-dhIr_vicArAn_nivartate |

saMsAra-vAsanA tadvad_dhI-vicArAn_nivartate ||78||

zuddha-ambhasi yathA kSIra-dhIr_vicArAn_nivartate |

saMsAra-vAsanA tadvad_dhI-vicArAn_nivartate ||78||

zuddha-ambhasi yathA

as in/from clear water

kSIra-dhI:

the Sea of Milk

vicArAt

after analysis "Inquiry"

nivartate

is turned.away

saMsAra-vAsanA

tadvad_dhI-vicArAn

nivartate

jd#>vRt #nivRt A1. nivartate (ind. p. nivRtya AV. ; infin. nivartitum MBh. ; rarely P. e.g. Pot. nivartet MBh. Hariv. ; impf. or subj. nivartat RV. ; pf. nivAvRtur ib. ; fut. nivartiSyati MBh. ; nivartsyan Bhat2t2. ; aor. nyavRtat ib.), to turn back , stop (trans. and intrans.) RV.&c.; to return from (abl.) to (acc. with or without prati , or dat.) ; to return into life , revive , be born again MBh. Ka1v. &c.; to turn away , retreat , flee , escape , abstain or desist from , get rid of (abl.) ib. ; to fall back , rebound R. ; to leave off (_sAmi , in the midst or when anything is half finished S3Br.); § to be wanting , not to exist (yato_vAco_nivartante , for which there are no words) TUp. ; to pass over to (loc.) MBh. ; to be turned upon (loc. or tatra) ib.: Caus. nivartayati , ni-te (A1. Pot. nivartayIta A1s3vS3r. ; Pass. nivartyate Ragh.) , to turn downwards , let sink (the head) TBr. ; to turn back i.e. shorten (the hair) Br. ; to lead or bring back , reconduct , return AV. &c. &c. ; to turn away , avert or keep back from (abl.) MBh. Ka1v. &c. ; to give up , abandon , suppress , withhold , refuse , deny ; to_annul , remove , destroy Mn. MBh. Ka1v. Pur. ; to bring to_an end i.e. perform , accomplish (a sacrifice &c.) R. BhP. ; to procure , bestow Hariv. Ma1rkP. ; to desist from (abl.) MBh. R.

~m.78 One can remove the mistaken notion of water being treated as milk on inquiry. Similarly the vasana of world can be removed through inquiry.

~vlm.78. As the mistake of milk in water, passes away upon examination of the liquid; so the error of worldly desires, vanishes upon knowledge of their vanity.

~VA as milk in pure water can be separated upon wise enquiry, so
also_notions of samsara by the wise enquiry (knowledge of truth) are
destroyed.

AS: I don't think milk can be separated from water except by the legendary swan(:-))
Just as the false notion of pure water being milk is removed by careful thoughts, likewise the notions of samsara ...

मध्व्-अम्बु-शङ्कया तावद् विप्र-वर्यैः प्रपीयते ।

madhu-ambu-zaGkayA tAvat_ vipra-varyai: prapIyate |

यावन् नात्र परिज्ञातम् परिज्ञातम् प्रहीयते ॥७९॥

yAvat_ na_ atra parijJAtam parijJAtam prahIyate ||79||

madhu-ambu-zaGkayA tAvat

vipra-varyai: prapIyate

yAvan_na_atra parijJAtam

parijJAtam prahIyate

~vlm.79. Even learned Brahmans may fall into the error, of drinking some liquor for pure water; until they come to detect their_mistake of the same. (So the wise are deluded to error, by their_mistake of the same).

~m.79 Wise people may drink wine by mistake. Once the mistake is realized, they will not touch that wine.

रूप-लावण्य-युक्ता अपि चित्र-कान्ता इव कामिनी ।

द्रव्य-मात्र=समारम्भात्_तत्त्व-विद्भिर्_विलोक्यते ॥८०॥

rUpa-lAvaNya-yuktA api citra-kAntA iva kAminI |

dravya-mAtra=samArambhAt_tattva-vidbhir_vilokyate ||80||

rUpa-lAvaNya-yuktA api citra-kAntA iva kAminI |

dravya-mAtra=samArambhAt_tattva-vidbhir_vilokyate ||80||

rUpa-lAvaNya-yuktA api

citra-kAntA iva kAminI

dravya-mAtra=samArambhAt

tattva-vidbhir_vilokyate

~m.80 A lady may be beautiful and lovely. But she is made of mere matter. Such will be the perception of wise people.

~sv.80 77-81 ... illusion once dispelled does not return and self-knowledge once attained is never lost.

~vlm.80. Those who_are acquainted with truth, took upon fairy forms and features in no_ better light, than as paintings and pictures with respect to their outward bodies.

यथा मषी-कुसुम्भ-आदि स्त्रियाश् चित्रे तथैव हि ।

yathA maSI-kusumbha-Adi striyA:_ citre tathA_ eva hi |

जीवत्या अपि केशोष्ठम् कस् ताम् परि किल ग्रहः ॥८१॥

jIvatyA api kezoSTham ka:_ tAm pari kila graha: ||81||

yathA

as maSI-kusumbha-Adi

striyA: citre tathA_eva hi

jIvatyA api kezoSTham kas_tAm pari kila graha:

#maSI-kusumbha-Adi

#keza-oSTha lip

~m.81 A lady in a painting is made up of colours. So is a living woman with hair and lips which are made of fire elements. Why then one gets interested in a living woman only (when there is no real difference between the two)

~sv.81 77-81 ... illusion once dispelled does not return and self-knowledge once attained is never lost.

~vlm.81. The sable locks and crimson lips of the fairy, are pourtrayed

as in black and red in a picture; so their is no difference

of the figure in its living form or in painting.

अनुभूतो_ गुड: स्वादुर्_अपि दाह-विकर्तनै: ।

न शक्यते_ऽन्यथा-कर्तुम् तत्त्व-आलोकस्_तथा आत्मन: ॥८२॥

anubhUto guDa: svAdur_api dAha-vikartanai: |

na zakyate_'nyathA-kartum tattva-Alokas_tathA Atmana: ||82||

anubhUto guDa:

svAdur api dAha-vikartanai:

na zakyate anyathA-kartum

tattva-Alokas tathA Atmana:

#guDa

#vikartana

~m.82 The taste of jaggery can not be reversed by things like thirst and such. So is the understanding of the nature of Self and experience of it. They can never be reversed by any other (experience)

~sv.82 82-84 Can one restore to the tree the fruit that has fallen from it?

~vlm.82. The idea of sweetness which is accompanied with that of molasses, is not to be separated in the mind even by its separation from the body; in the same manner the idea of bliss is inseparably accompanied with that of the soul, which is indestructible by the destruction of the body.

परव्यसनिनी नारी व्यग्रा अपि गृह-कर्मणि ।

तद् एव आस्वादयत्य्_अन्त: पर.सङ्ग-रसायुनम् ॥८३॥

paravyasaninI nArI vyagrA api gRha-karmaNi |

tad eva AsvAdayaty_anta: para.saGga-rasAyunam ||83||

paravyasaninI nArI vyagrA api gRha-karmaNi

tad eva AsvAdayaty_anta: para.saGga-rasAyunam

#paravyasani #vyagra #parasaGga #rasAyuna >

~vwv.2276. A woman excessively attached to_another person (or a paramour), though intently occupied with household duties, enjoys only that elixir (or gratifying thought) of union with that person (or paramour), in her mind.

~m.83-84 . When a lady is interested in a person, she will experience the joy of union with him (in her mind) even if she is engaged in her duties. Similarly one who is reposed in Brahman will always be experienceing the bliss of that repose. Even celestial beings can not shake him out of that.

~sv.83 82-84 Can one restore to the tree the fruit that has fallen from it?

~vlm.83. Spiritual felicity may be enjoyed in this corporeal body, in the same manner, as one enjoys the pleasure of imagination, while he is occupied with his bodily functions.

#paravyasin

#vyagra

#parasaGga

#rasAyuna

एव तत्त्वे परे शुद्धे धीरो_ विश्रान्तिम् आगत: ।

न शक्यते चालयितुम् देवैर्_अपि स-वासवै: ॥८४॥

eva tattve pare zuddhe dhIro_ vizrAntim Agata: |

na zakyate cAlayitum devair_api sa-vAsavai: ||84||

eva tattve pare zuddhe dhIro_ vizrAntim Agata:

na zakyate cAlayitum devair_api sa-vAsavai:

jd#vAsava #savAsava >

~vlm.84. Thus a man who is steadfast in his spiritual meditation, and intent upon the supreme soul, is not to be turned away from it by the power of the gods, or by the jealousy of Indra (for the preservation of his dignity, from its being superceded by an austere devotee).

~m.84 . When a lady is interested in a person, she will experience the joy of union with him (in her mind) even if she is engaged in her duties. Similarly one who is reposed in Brahman will always be experienceing the bliss of that repose. Even celestial beings can not shake him out of that.

~vwv.2277/84 Thus, the wise one, who has attained repose in the Pure Supreme Being, cannot be shaken (or disturbed) even by the gods along with Indra.

#savAsava

पर.व्यसनिनी नारी केन भर्त्रा बलीयसा ।

विस्मारिता स्व.saMकल्प-कान्त-सङ्ग-महा.उत्सवम् ॥८५॥

para.vyasaninI nArI kena bhartrA balIyasA |

vismAritA sva.saMkalpa-kAnta-saGga-mahA.utsavam ||85||

para-vyasaninI nArI

An other-passionate woman

kena bhartrA balIyasA

vismAritA

sva.saMkalpa-kAnta-saGga-mahotsavam

~m.85 If a lady is amoroulsy involved with another person, which husband can pull her out of that memory? She will be constantly engaged with the memory of amorous union with her lover.

~sv.85 The knower of truth regards even the most beautiful woman as a painted image; that is the truth, for both of them are made of the same substance (earth, water, etc. )

~vlm.85. As there is no lover of a licentious woman, that can turn her heart from the dearest object of her love; so there is nothing in the world that can alienate the fickle mind, from its love of spiritual joy,

जगत्-समर-सानन्द-चिद्-आलोक-अवलम्बनम् ।

jagat-samara-sAnanda-cit-Aloka-avalambanam |

केन विस्मार्यते बुद्धिस्_तत्त्व.ज्ञस्य महात्मन: ॥८६॥

kena vismAryate buddhi:_tattva.jJasya mahAtmana: ||86||

jagat-samara-sAnanda-cid-Aloka-avalambanam

m world-samara-sAnanda-cid-Aloka-avalambana

kena vismAryate

the buddhi.Intellect

tattvajJasya mahAtmana:

of a Thatness.Knower, a Great.Soul

#avalambana

~sv.86 When thus the truth is seen, desire to possess does not arise in the heart.

~vlm.86. There is no such joy in the whole world, which is able to divert the mind of the magnanimous, philosopher, from its reliance on the delight of intellectual light.

~m.86 The mind of wise man who knows the truth, can never be turned from the memory of that bliss, which is the very essence of all happiness and joy in the world.

#avalambana

समग्र-सुख-दुःख.आढ्यम् व्यवहारम् अखण्डितम् ।

samagra-sukha-du:kha-ADhyam vyavahAram akhaNDitam |

कुर्वन् कुल-जन-आयत्तो भर्तृ-श्वशुर-खेदितः ॥८७॥

kurvan kula-jana-Ayatta:_ bhartR-zvazura-khedita: ||87||

tho good.spaces & bad.spaces abound

doing business

ze is never disappointed

serving the Family

afflicted with inlaws

*jd. you will see, as you progress in this work, that the Poet often mentions troublesome inlaws

when he wants an Example of the troubles of this world.

I think it is true for most cultures that Inlaws, esp. the Mother.in.Law, are a common target of standup comedians

~vlm.87. As a domiciled woman who is subject to_all domestic toils and privations, and is constantly employed in her household driidgeries, and subjected to maltreatment under the subjection of her husband and father-in-law:—

#Ayatta – at the disposition of (the Family)

#akhaNDita - disappointed (as a lover)

यथा saMकल्पकान्तेन भवtyAनन्दमन्थरH ।

वधूलोको व्यसनवान् दुHखवृन्दैर्_न बाध्यते ॥८८॥

yathA saMkalpa-kAntena bhavatyAnanda-mantharaH |

vadhU.loko vyasana.vAn_duHkha-vRndair na bAdhyate ||88||

yathA saMkalpa-kAntena bhavati_Ananda-manthara: |

vadhU.loka: vyasana.vAn du:kha-vRndai:_na bAdhyate ||88||

yathA saMkalpa-kAntena

bhavaty

becomes

Happiness-manthara:

vadhU.loko

a woman of the world

vyasana.vAn_

as in her trade

du:kha-vRndair_na bAdhyate

with

vadhU.loka common? bride

~sv.88 In both these cases it is impossible for anyone to prevent such behaviour, i.e., make the woman forget her lover or make the sage forget the truth.

~vlm.88. Has still the comfort of thinking on her sweet heart, and dissipate her sorrows with the thought of her favourite lover; such is the mystic love of spiritualists: (as that of Persean Mystic poets).

~m.88-89 . A lady who is interested in a lover will never be bothered about the sufferings or harassments caused on that account by her husband and other relatives. She will be dreaming about her happy union with her lover. Similarly a 'jnani', who is free of ignorance, will be blissfully united with his Self, even while he is engaged in worldly activities.

यथा विगलिताविद्यो व्यवहारपरोऽप्यलम् ।

yathA vigalita-avidya:_ vyavahAra-para:_ api_ alam |

सम्यग्दृष्टि: सदाचारो मुदमेत्यन्तरात्मना ॥८९॥

samyak.dRSTi: sadAcAra:_ mudam eti_ antarAtmanA ||89||

yathA

vigalita-avidya:

ignorance has disappeared

vyavahAra-para: api alam

samyag.dRSTi: sadAcAro

mudam_eti

antarAtmanA

w the inner self

~sv.89 The enlightened sage knows ...

~vlm.89. So the man who is bound to the cares of worldly affairs, has the consolation of his soul and spiritual bliss, by freeing his mind from ignorance, and conducting himself in the right way, by his comprehensive view of all things. (The worldly man may have the blessing of spiritualism).

~m.89 . A lady who is interested in a lover will never be bothered about the sufferings or harassments caused on that account by her husband and other relatives. She will be dreaming about her happy union with her lover. Similarly a 'jnani', who is free of ignorance, will be blissfully united with his Self, even while he is engaged in worldly activities.

गल् #gal -> #vigal -> #vigalita - flowed away, dried up • melted away, dissolved • fallen down or out, slipped out of (tasmAt) • disappeared, vanished • come forth • trickled, oozed +

विद्यते न निकृत्त-अङ्गो गलद् अश्रुर् न रोदिति ।

vidyate na nikRtta-aGga:_galat_azru:_na roditi |

दह्यते न प्रदग्धो अपि नष्टो अपि न विनश्यति ॥९०॥

dahyate na pradagdha:_api naSTa:_api na vinazyati ||90||

...

vidyate na

there is not known to be

nikRtta-aGga:

lacerated-body

galad_azru:

pouring-tears

na roditi

does not bewail

dahyate

being burned

na pradagdha: api

is not even scorched

naSTa: api na vinazyati

tho destroyed it is not destroyed

~m.90 A 'jnani' will never be completely lost or destroyed even if his limbs are cut off or even if his body is burnt.

~sv.90 ... that his self is not cut when the body is cut, does not weep when the eyes shed tears, is not burnt when the body is burnt, and is not lost when everything is lost.

~vlm.90. He does not break under his bodily torture, nor does he wail with his bleediug heart and weeping eyes; he is not burnt by the flame of his martyrdom, nor does he die when perishing under the scourge of the stake and stock of persecution. (As the crucifixion of Mandavy did not alter the tenor of his mind. Gloss. Nor the unity of Mansur belief was changed by the cruciating pains of the cross. So says Hafiz. Kashad maqshe Ana-al Haq bar Zamin khun; cho Mansur ar Kuni bar daram imshab).

व्यपगत-सुख-दुःख-संनिपातो

vyapagata-sukha-du:kha-saMnipAta:_

विधि-विधुरेष्व् अपि संकटेष्व् अचितः

vidhi-vidhureSu_api saMkaTeSu_acita:

विलसतु सदने पुरोत्तमे वा

vilasatu sadane purottame vA

वितत-गिरौ विपिने तपोवने वा ॥९१॥

vitata-girau vipine tapovane vA ||91||

vyapagata-sukha-du:kha-saMnipAta:

vidhi-vidhureSu api saMkaTeSv acita:

vilasatu sadane

purottame vA

vitata-girau vipine tapovane vA

~sv.91 Whatever may befall him, whether he is destitute or affluent, whether he lives in a palace or in a forest he is inwardly undisturbed.

~vlm.91. The mind is free from the pain and pleasure which befall to the lot of humanity, and is unmoved amidst all the mishaps of fortune. The devotee rejoices in the region of his spiritual bliss, whether he remains in his hermitage in the forest, or wanders about in deserts, or ranges wide over mountains.

~m.91 Free and unconscious of all joys and sorrows due to calamities and destiny, a 'jnani' shines bright whether living in a palace or hermitage or on a hill or a forest.

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

+++

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oॐm

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DAILY READINGS 26 May

fm5075 2.my26-27 What is Living.Free? .z56

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fm7083 3.my26 The Dancers and the Dance .z31

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fm3029 1.my26..28 Portrait of a Woman .z60

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चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

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fm5074 2.my24-25 Dispassion .z91.docx

Jiva Das

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May 25, 2021, 8:45:35 AM5/25/21

to yoga vasishtha

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FM.5.74 DISPASSION 2.my24.25 .z91

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*o*ॐ*m*

[image: http://srimadbhagavatam.org/images/caligraphy.gif]

*[image: image not displayed]*

*Vasishtha said—*

लीलयापश्यति वपुः कालेन आत्मनि जायते ।

lIlayA_apazyati vapu: kAlena_Atmani jAyate |

रम्यस्य अपश्यतो वक्त्रम् हृदि दौरूप्य.धीर् इव ॥५।७४।१॥

ramyasya_apazyata:_vaktram hRdi daurUpya.dhI:_iva ||5|74|1||

.

*by/with**.play*.y . apazyati.*not.see/knowing* vapus.*wondrous\body* *. *
kAlena.*in time* Atmani.*in.self* jAyate.*is.born/happens** + of *ramya
*.(well)formed.*sya apazyatas*.xx.*vaktra*.xx.*m *. *hRdi*.xx.* daurUpya
.dhI:_iva *x*

*. *

*Murty.1 O Rama, (When differentiation takes place) and time appears (as an

individual dimension), in course of time, Self sees (in itself) in playful
amusement a body like form. Like a double faced, capricious and quarrelsome
mistress, this body reveals out of delight the two (part of it) face and
heart.

*vlm.1 VASISHTHA Continued:—It is a pleasure to look at the outer world,

and painful to turn the sight to the inner soul; as it is pleasant to see
the delightful prospects abroad, and bitterness of the heart to be without
them. (All men court pleasure, but fly from pain).

*VA (Atman) playfully sees the body as born in the self at some time

like intellect playfully sees in heart beginning .... (what would that
mean?)

*AS: apazyati_is the sati.saptamI here. Not seeing (the true nature of

self), eventually the body is taken up by the soul due to mind activity.
This act of not perceiving the pleasant face (of self) he is left as if
with a feeling of ugliness (daurUpyadhI) in his heart. I am suggesting a
slightly different meaning from AB. He takes the ramya to be beloved family
members and one suffers when separated from them.
It is a Dance glorious to see,

that rises in the course of time

when the Self delights in the self; seeing the face of the beloved in the
heart out of a mistake of thought.

*lIlA sport, pleasure apazyati vapus wonder kAla time Atmani jAyate ramya
delightful apazyata:_vakra crooked hRd heart daurUpyadhI bad thought iva

तत्.वशाद् इयम् आयाता महती मेदुर.उदरा ।

tat.vazAt iyam AyAtA mahatI medura.udarA |

माया मद.महा.शक्तिः सुर.आस्वाद.लवाद् इव ॥५।७४।०२॥

mAyA mada.mahA.zakti: sura.AsvAda.lavAt_iva ||5|74|02||

.

tat.vazAt

*by force of that *

iya*m A*yAtA

*has come to this *

mahatI medura*.u*darA *x*

mAyA *x*

mada.mahA.zakti: *x*

sura*.A*svAda.lavAt_iva *x*

#medura

#surAsvAda

*sv.2 The self playfully seeing a body entertains the notion that it has
become the body.

*vlm.2. It is by the fascination of these delightsome objects, that we are
subjected t*a:_*all our errors and blunders; as the taste of spirituous

liquors, fills the brain with giddiness.

*VA from that great power of illusion appea*r g*reat dense belly (of

the world?), as from a sip of spriit.

*AS: Owing to this (confusion of identity) the great Maya_encompassing all
(lit. with fattened belly) arose (AyAtA), with great powers of into*x*ication

as if by a little taste of liquor.

*Murty.2 Even a small gulp of alcohol makes one dizzy. Similarly, out of

this sportive play (of Self) emerges the great tender bellied 'Maya' (force
of decepiton), an arrogant, virile lascivious force of enormous conceit and
pride.

तया अनया विकारिण्या तद्.अतद्.भाव=भूतया ।

tayA_anayA vikAriNyA tat.atat.bhAva=bhUtayA |

इदम् सम्पन्नम् अखिलम् तापाद् इव मरौ पयः ॥५।७४।०३॥

idam sampannam akhilam tApAt_iva marau paya: ||5|74|03||

.

tayA *by that *anayA vikAriNyA *by this modification *tat.*it/he/that*.a.
*not*.tat.*it/he/that*.bhAva*.sense.of.becoming/feeling*=bhUta.
*being/having.become*.yA *+ *idam.*this.there* sampanna.
*thriving/endowed.accomplished/possessed.of*.m akhila.*total/whole*.m *this
is attained totally *tApAt_iva *in the *maru.*desert/wasteland.*au paya: *like
water in the desert heat*

*. *

*vlm.3. It is this into*x*ication, that drives the knowledge of sober truth

from our minds, and introduces the delirium of the phenomenal world in its
stead; as the heat of the sun (like the heat of the brain), produces the
false mirage in the desert.

*Murty.3 Because of this force or vast number of modifications and

deformations and becomings of such kind emerge. And arises all this world
of phenomenal opulence. It is like water in a desert due to heat.

*sv.3 All these that constitute the world.illusion come into being like a
mirage in the desert.

.

tayA *by that *anayA vikAriNyA *by this modification *tat.*it/he/that*.a
*not*.tat.*it/he/that*.bhAva*.sense.of.becoming/feeling*=bhUta.
*being/having.become*.yA *+ *idam.*this.there* sampanna.
*thriving/endowed.accomplished/possessed.of*.m akhila.*total/whole*.m *this
is attained totally *tApAt_iva *in the *maru.*desert/wasteland.*au paya: *like
water in the desert heat*

मनो बुद्धिर् ऽहम्कारो वासनाश् च इन्द्रियाण्य् अपि ।

mano buddhi:_ahamkAra:_vAsanA:_ca_indriyANi_api |

एवम्.कलित.नाम.अङ्कैः स्फुरत्य् आत्म.अब्धिर् अम्बुभिः ॥५।७४।०४॥

evam.kalita.nAma.aGkai: sphurati_Atma.abdhi:_ambubhi: ||5|74|04||

.

manas

*Mind is *

buddhi:

ahamkAra:

vAsanA: c*a_i*ndriyANi api

*as well as sensual vAsanA *

evaM.kalita.nAma.aGkai: *x*

sphurati Atma.abdhi: ambubhi: *x*

*AB. ... kalitAni nAmAny aGkAni ... ||

*Murty.4 Mind, Buddhi, ego, vasanas, senses and such all these that bear

names and forms sparkle/spring in the waters of sea of Self.

*sv.4 This illusion spreads out like waves in the ocean, assuming various
names like mind, the faculty of discrimination, the ego.sense, the latent
tendencies and the senses.

*vlm.4. It is then that the deep ocean of the soul, boils in its various

aspects of the mind, understanding, egoism, sensation and volition; as the
sea when moved by the hot winds, bursts in the forms of foaming froths,
waves and surges.

चित्त.अहम्कारयोर् द्वित्वम् वचस्य् अस्ति न वस्तुतः ।

citta.ahamkArayo:_dvitvam vacasi_asti na vastuta: |

यच् चिttam स ह्य् अहम्कारो यो ऽहम्कारो मनो हि तत् ॥५।७४।०५॥

yat_cittam sa: hi_ahamkAra:_ya:_ahamkAra:_mano hi tat ||5|74|05||

.

citta.ahamkArayor dvitvam

*The duality of Chitta Affection and ahamkAra "I"dentity *

vacasi asti na vastuta:

*is in the word, not the substance *

ya*t_c*itta sa h*a_ahamkA*ro

*what is Affection is also Egoity *

yo 'haMkAro m*ano *

what is *ahamkAra "I"dentity* is Manas Mind

hi tat

*just That. *

*sv.5 The mind [citta] and the ego.sense are not in fact tw*a:_*but one and
the same: the distinction is verbal. The mind is the ego.sense and what is
known as the ego.sense is the [manas] mind. [By translating both citta_and

manas as "mind", an important distinction is lost.]

*vlm.5. The duality of the mind and its egoism, is only a verbal

distinction and not distinct in reality; for egoism is but a thought
chitta, and the thought is no other than the mind or manas.

*Murty.5.7 In reality, there is nothing like mind and ego division. What is

mind, that is ego. What is ego, that is mind alone. These are purposeless
fabrications. Whiteness is not separate from snow! One protects the other.
When mind subsides, ego disappears. When a fabric is wornout along with it
its colour too disappears.

citta.ahamkArayor dvitvam vacasy asti na vastuta: |

ya*t_c*itta sa ha_ahamkAr*a:_*y*a:_a*ham.kAro m*ano h*i tat ||5|74|05||

citta.ahamkArayor dvitvam The duality of Chitta Affection and ahamkAra

"I"dentity Egoity

vacasi asti na vastuta: is in the word, not the substance

ya*t_c*itta sa ha_ahamkAro what is Affection is also Egoity

yo 'haMkAro m*ano *what is Egoity is Manas Mind

hi tat just That.

व्यतिरिक्तम् हिमाच् छौक्ल्यम् इति संकल्प्यते यथा ।

vyatiriktam himAt_zauklyam iti saMkalpyate yathA |

मुधा एव कल्प्यते भेदश् चित्त.अहम्कारयोस् तथा ॥५।७४।०६॥

mudhA_eva kalpyate bheda:_citta.ahamkArayo:_tathA ||5|74|06||

.

vyatiriktam himAt zauklyam iti x

saMkalpyate yathA x

mudhA eva kalpyate x

bheda:_citta.ahamkArayoH_tathA x

*. *

*sv.6 Only ignorant people think that one is born of the other, even as

ignorant people might say that whiteness is born of snow.

*vlm.6. As it is in vain to conceive the snow apart from its whiteness, so

it is false to suppose the mind as distinct from egoism: (because the ego
is a conception of the mind only).

*Murty.6.7 In reality, there is nothing like mind and ego division. What is

vyatiriktam himAt_chauklyam iti saMkalpyate yathA |

mudhA eva kalpyate bheda:_citta.ahamkArayo:_tathA ||5|74|06||

मनो ऽहंकारयोर् अन्तर् द्वयोर् एकतर.क्षये ।

mana:_ahamkArayo:_antar dvayo:_ekatara.kSaye |

क्षीणे द्वे एव हि यथा पट.शौक्ल्ये पट.क्षये ॥५।७४।०७॥

kSINe dve eva hi yathA paTa.zauklye paTa.kSaye ||5|74|07||

.

*sv.7 Thus of the mind and the ego.sense if one ceases the other ceases to
be.

*vlm.7. There is no difference of the ego from the mind, as the destruction

of the one is attended with the loss of the other also; just as the removal
of the cloth, is accompanied with the absence of its colour also. (Egoism
is said to be the son of the mind, and the one dies without the other).

*Murty.7 In reality, there is nothing like mind and ego division. What is

mano *'*haMkArayo:_antar.dvayo:_ekatara.kSaye |

kSINe dve eva hi yathA paTa.zauklye paTa.kSaye ||5|74|07||

तुच्छाम् मोक्ष.धियम् त्यक्त्वा बन्ध.बुद्धिम् तथा एषणाम् ।

tucchAm mokSa.dhiyam tyaktvA bandha.buddhim tathA_eSaNAm |

स्व.वैराग्य.विवेकाभ्याम् केवलम् पक्षयेद् मनः ॥५।७४।०८॥

sva.vairAgya.vivekAbhyAm kevalam pakSayet_mana: ||5|74|08||

.

tucchAm mokSa.dhiyam tyaktvA *when U have abandoned the trivial thought of *

*Liberation *

bandha.buddhim tathA eSaNAm *x *

sva.vairAgya.vivekAbhyAm *thru Ur Dispassion & Discernment *

kevalam pakSayet . *let* *Mind be seen **totally*

*. *

tucchAm mokSa.dhiyam tyaktvA

*having abandoned the trivial thought of Liberation *

bandha.buddhim tathA eSaNAM

*thus the Wish *

...

*Murty.8 Give up fascination for liberation, which is lowly and along with

it the sense of bondage and other desires. Destroy the mind purely by
dispassion and discrimination.

*sv.8 Hence, instead of entertaining the notion of bondage and that of

liberation, abandon all cravings and through wisdom and dispassion, bring
about the cessation of the mind.

*vlm.8. Avoid both your desire of liberation, as als*a:_*your eagerness for

worldly bondage; but strive to enfeeble your mind by lessening its egoism,

by the two means of·your indifference t*o *and discrimination of worldly

objects, (i.e. Neither seek the world nor hate it, but remain as an
indifferent spectator of everything).

मोक्षो मे ऽस्त्व् इति चिन्ता अन्तर् जाता चेद् उत्थितम् मनः ।

mokSa:_me_astu_iti cintA_antar jAtA cet_utthitam mana: |

मनन.उत्के मनस्य् उच्छैर् वपुर्.दोषाय केवलम् ॥५।७४।०९॥

manana.utke manasi_ucchai:_vapu:.doSAya kevalam ||5|74|09||

.

mokSa: me astu iti

*"May I be free!" *

cintA antarjAtA cet

*if this inborn concern *

utthitam

*arisen* *manas.Mind*

manana*.u*tke manasy *x *

ucchair vapur.doSAya kevalam *x*

*. *

#utka

*sv.9 If even the wish, "May I be liberated" arises within you, the mind is

revived; and the mind entertaining other notions creates a body.

*Murty.9 When the thought that ' I would like to be liberated' occurs then

mind arises in all force. With that emerges all problems, weaknesses and
blemishes of a body.

*vlm.9. The thought of getting liberation, growing big in the mind,

disturbs its peace and rest, and injures the body also; (by a rigid
observance of the austerities necessary for liberation),

mokSa:_me astu_iti cintA_antar.jAtA cet_utthitam mana: |

manana.utke manasi_ucchai:

vapur.doSAya kevalam

आत्मन्य् अतीते सर्वस्मात् सर्व.भूते ऽथवा तते ।

Atmani_atIte sarvasmAt sarva.bhUte_athavA tate |

को बन्धः कश् च वा मोक्षो निर्मूलम् मननम् कुरु ॥५।७४।१०॥

ka:_bandha: ka:_ca vA mokSo nirmUlam mananam kuru ||5|74|10||

.

*When oneSelf is beyond all things, *

*or extended in all beings, *

*what Bondage is there? what Freedom? *

*Uproot these meanderings of Mind! *

Atmani atIte sarvasmAt

*When oneSelf is beyond everything *

sarva.bhUte athavA otherwise when in all beings

*tate extended tata_implies "tat.a:" *

ka: bandha: what is bondage

ka: ca vA mokSa: and/or what is being.free?

nirmUlam mananam kuru

*Make your mentation uprooted. *

*vlm.10. The soul being either apart from all things, or intimately

connected with all, can neither have its liberation nor bondage also; (when
it is already so separate from, as well as united with everything in the
world).

*Murty.10 O Rama, Self is beyond everything and consequently immanent in

all beings. And so what is bondage and what is liberation. Root out all
thinking.

*sv.10 9.15 If even the wish, "May I be liberated" arises within you, the

mind is revived; and the mind entertaining other notions creates a body.

वायुः स्पन्दन.धर्मत्वाद् यदा चलति देहके ।

vAyu: spandana.dharmatvAt_yadA calati dehake |

तदा स्फुरति हस्त.अङ्ग.रसना.पल्लव.अवली ॥५।७४।११॥

tadA sphurati hasta.aGga.rasanA.pallava.avalI ||5|74|11||

.

*from/thru *vAyu.*wind/air*.: spandana.*vibrant.mobility.*dharmatva*.xx.*Ad
*x*

yadA.*when/where .* calati*.stirring.* dehaka*.a.body *tadA.*then* sphurati
*.vibrating/throbbing.*hasta*.hand.*aGga.*body/limb*.rasanA*.xx.*pallava
*.xx.*AvalI.*range/series* * .* *x *

*. *

*AB. sphurati saMcalati //

*Murty.11.13 . Air is of vibrating nature. And so when it enters the body,

it shakes and quivers all the limbs like it shakes the branches of a tree.
Self, however, is subtle. It does neither move anything nor will get moved
by anything. It is like a steadfast mountain.

*sv.11 9.15 If even the wish, "May I be liberated" arises within you, the

mind is revived; and the mind entertaining other notions creates a body.

*vlm.11. When the air circulates in the body, by its natural property of

motion, it gives movement to the members of the body, and moves the voluble
tongue, like the flitting leaf of a tree.

पादपे पल्लव.श्रेणीम् चालयत्य् अनिलः_यथा ।

pAdape pallava.zreNIm cAlayati_anila:_yathA |

तथैव अङ्ग.अवलीम् वायुर् देहे संचालयत्य् अलम् ॥५।७४।१२॥

tathaiva_aGga.avalIm vAyu:_dehe saMcAlayati_alam ||5|74|12||

.

pAdape pallava.zreNIm *x *

cAlayati_anil*a:_*yathA *x *

tathA_eva_aGga.avalIm vAyur *x *

dehe saMcAlayati_alam *x*

*. *

zreNI

*vlm.12. As the restless wind, gives motion to the leaves and twigs of

trees; so the vital airs add their force to the movement of the members of
the body.

*Murty.12.13 . Air is of vibrating nature. And so when it enters the body,

it shakes and quivers all the limbs like it shakes the branches of a tree.
Self, however, is subtle. It does neither move anything nor will get moved
by anything. It is like a steadfast mountain.

*sv.12 9.15 If even the wish, "May I be liberated" arises within you, the

mind is revived; and the mind entertaining other notions creates a body.

चित्.सर्वव्यापिनी सूक्ष्मा न चला न एव चाल्यते ।

cit.sarva.vyApinI sUkSmA na calA na_eva cAlyate |

न स्वतः स्पन्दम् आयाति देवाचल इव अनिलैः ॥५।७४।१३॥

na svata: spandam AyAti deva.acala* iva_anilai: ||5|74|13||

.

*The all.pervading, subtle Chit.Consciousness is not moving,*

*nor is it moved,*

*nor does it vibrate spontaneously.*

*It's as firm as a mountain before the wind. *

cit.sarva.vyApinI sUkSmA

na calA_na_eva cAlyate *x*

na svata: spandam AyAti

deva.acala_iva_anilai: *x*

चित्.सर्व.व्यापिनी सूक्ष्मा The all.pervading, subtle Chit Consciousness =

न चला is not moving =

न एव चाल्यते nor is it moved =

न स्वतः स्पन्दम् आयाति not of.itself does it come to Spanda Vibration =

देव.अचलः इव अनिलैः like a sacred mountain before the winds. .13.

*vlm.13. But the soul which pervades the whole, never moveth like the wind,

nor is it moved as any part of the body; it does not move of itself, but
remains unshaken as a rock at the motion of the winds, and like the Lord of
all, it is unmoved by the breeze.

*Murty.13 . Air is of vibrating nature. And so when it enters the body, it

shakes and quivers all the limbs like it shakes the branches of a tree.
Self, however, is subtle. It does neither move anything nor will get moved
by anything. It is like a steadfast mountain.

प्रतिबिम्बित.सर्वार्था केवलम् स्वात्मनि स्थिता ।

pratibimbita.sarvArthA kevalam svAtmani sthitA |

प्रकाशयति बोधेन जगन्ति इमानि दीपवत् ॥५।७४।१४॥

prakAzayati bodhena jaganti_imAni dIpavat ||5|74|14||

.

pratibimbita.sarvArthA x

kevalam svAtmani sthitA *x*

prakAzayati bodhena x

jaganti_imAni dIpavat * .* *x *

*. *

प्रतिबिम्बित.सर्वार्था Reflecting as everything, =

केवलं स्वात्मनि स्थिता entirely situate in the ownSelf, =

प्रकाशयति बोधेन it illumines with Bodha Realization =

जगन्ति इमानि these worlds =

दीपवत् like a lamp.

*Murty.14 Self abides in itself and is reflected in all objects and things.

It illumines all the world, like a lamp, through enlightenment

*vlm.14. The soul shows by its refle*x*ion, all things that are hid in it;

as the lamp discovers by its light, whatever lay concealed in the darkness
of the room.

तत्र को ऽयम् मुधा मोहो भवताम् अतिदुःखदः ।

tatra ka:_ayam mudhA moha:_bhavatAm ati.du:kha.da: |

अयम् सो ऽहम् मम अङ्गानि मम इदम् चेति दुर्.धियाम् ॥५।७४।१५॥

ayam so aham mama_aGgAni mama_idam ca_iti dur.dhiyAm ||5|74|15||

.

tatra

*in that case *

k*a:_a*yam mudhA moha:_

*who is this foolish delusive *

bhavatAm ati.du:kha.da: *x *

ayam so aham mama_aGgAni *x *

mama_idam ca_iti dur.dhiyAm *x*

*. *

*Murty.15 If this is so, how did you slip into the delusion that 'this body
is mine; these limbs are mine'? Such delusion is surely sorrow.causing

*vlm.15. It being so (but a counterfeit copy), why should you fall into the

painful error, of conceiving like the ignorant and senseless men, that
these members of your body and these things belong to you?

*sv.15 9.15 If even the wish, "May I be liberated" arises within you, the

mind is revived; and the mind entertaining other notions creates a body.

इति कल्लोल.हतया दृशा नित्यम् अ.नित्यया ।

iti kallola.hatayA dRzA nityam a.nityayA |

ज्ञत्व.कर्तृत्व.भोक्तृत्व.क्रिया समुपलभ्यते ॥५।७४।१६॥

jJatva.kartRtva.bhoktRtva.kriyA sam.upalabhyate ||5|74|16||

.

iti *x*

kallola.hatayA dRzA *x *

nityam anityayA *x *

jJatva.kartRtva.bhoktRtva.kriyA

*x the process of knowing & doing & enjoying *

*is learned / acquired experientially*

*. *

*vlm.16. Thus infatuated by ignorance, men think the frail body as lasting,

and attribute knowledge and agency of action to it: (which in reality
belong to the soul).

तत्र अयम् अहम् आगन्ता भोक्ता कर्ता इति जायते ।

tatra_ayam aham AgantA bhoktA kartA_iti jAyate |

मुधा इव अज्ञात.नानता मृगतृष्णा इव वासना ॥५।७४।१७॥

mudhA_iva_ajJAta.nAnatA mRgatRSNA_iva vAsanA ||5|74|17||

.

tatra_ayam aham AgantA*.something.to.come.* *x *

bhoktA kartA_iti jAyate *x *

mudhA_iva_ajJAta.nAnatA *x *

mRgatRSNA_iva vAsanA *x*

*. *

*vlm.17. It is gross error only, that makes us believe the body as an

automaton, or selfacting machine of its motions, actions and passions; and
it is our sanguine wishes only, that present so many false views before us,
as the solar heat, raises the mirage of water in the sandy desert.

*Murty. 17 . Hit by such confusion and perple*x*ity like transience and

eternaity, one gets ownership and enjoyment of actions. Such confusion is a

deluding vasana. It occurs because of ignorance about the laws of e*x*istence

like the illusion about a mirage which ocurs due to lack of knowledge about
the properties of heat.

*sv.17 16.17 Then there arise other concepts like 'I do this', 'I enjoy

this' and 'I know this'. All these concepts are unreal like a mirage in the
desert.

अज्ञता एषा मनो.मत्त.मृगम् विषय.तर्षुलम् ।

ajJatA_eSA mana:.matta.mRgam viSaya.tarSulam |

असत्या एव हि सत्या इव मृग.तृष्णा इव कर्षति ॥५।७४।१८॥

asatyA_eva hi satyA_iva mRga.tRSNA_iva karSati ||5|74|18||

.

ajJatA eSA . *This .f.. has not Known . *

manas.matta+mRgam

*mind.mad beast *

viSaya.tarSulam

*hungry for sense.objects – *

*for it is quite unreal *asatyA eva hi

satyA iva . *as.if real . *

mRga.tRSNA iva karSati

*thirsty mirage like it attracts *

*This unKnowing Mind is a deer*

*desiring sense.objects*

*although they are not.So*

*for they are as.if So*

*and so attract the thirsty deer*

*.*

*vlm.18. It is this ignorance of truth, which makes the mind to pant after

the pleasures of sense; and drags it along like a thirsty doe, to perish in
the aqueous mirage of the parching shore.

*Murty.18 A mirage attracts a thirsty deer. Similarly this ignorance is

pulling and dragging the animal of mind.

*sv.18 18.19 However, since their unreality is not realised, the illusion

attracts the mind even as the mirage deludes and attracts an animal.

##*tarSula a. desiring yv5.074.018; atarSulam ind. without desire MBh. xii
, 7762.

विज्ञाता सत्य.रूपा अङ्ग नाशम् याति पलायते ।

vijJAtA satya.rUpA_aGga nAzam yAti palAyate |

विप्र.मध्यात् परिज्ञाता यथा चाण्डाल.कन्यका ॥५।७४।१९॥

vipra.madhyAt parijJAtA yathA cANDAla.kanyakA ||5|74|19||

.

vijJAtA satya.rUpA aGga

*the Suchness.Form being fully understood *

nAzam yAti

*goes to destruction: —*

palAyate vipra.madhyAt

*like a girl who flies from among the Twiceborn *

parijJAtA yathA cANDAla.kanyakA

*being recognized as an outcaste girl*

*. *

*vlm.19. But untruth being detected from truth, it flies from the mind, as

a chandála woman when once known she comes to be as such, fliesa far from
the society of Brahmans.

*Murty.19.20 . A low caste woman runs away when she realizes that she is in

the midst of brahmins. Similarly when real knowledge is gained, ignorance
takes flight. Mind will then not be pulled by ignorance.

*sv.19 18.19 However, since their unreality is not realised, the illusion

attracts the mind even as the mirage deludes and attracts an animal.

अविद्या सम्परिज्ञाता न च एनम् परिकर्षति ।

avidyA samparijJAtA na ca_enam parikarSati |

मृगतृष्णा परिज्ञाता तर्षुलम् न अवकर्षति ॥५।७४।२०॥

mRgatRSNA parijJAtA tarSulam na_avakarSati ||5|74|20||

.

avidyA samparijJAtA

*Ignorance, being fully understood, *

na ca_enam parikarSati no longe*r g*overns one.

mRgatRSNA parijJAtA Mirage, being understood,

tarSulam na_avakarSati

*is not drawn toward attractions*

*. *

*sv.20 But, if it is realised as an illusion it does not attract the mind,

even as a mirage does not delude one who knows it to be a mirage.

*vlm.20. So when error comes to be found out, it can no more beguile the
mind; than the mirage when it is discovered as such) fails t*a:_*attract
the thirsty to it.

*Murty. 20. A low caste woman runs away when she realizes that she is in

the midst of brahmins. Similarly when real knowledge is gained, ignorance
takes flight. Mind will then not be pulled by ignorance.

*vwv.2278/20 Ignorance (or Nescience), completely understood, does not drag
this (wise person) out from that Self.e*x*perience). A mirage, well

understood, does not draw away a thirsty person.

##tRS . *tarSula . "desiring", in **a**tarSula* ind. without desire
MBh.12.7762
. object desired, <mRgatRSNA parijJAtA tarSulam na_avakarSati> FM.5.74.20
<vwv.2278>.

परमार्थ.अवबोधेन स.मूलम् राम वासना ।

paramArtha.avabodhena samUlam rAma vAsanA |

दीपेन इव अन्धकार.श्रीर् गलत्य् आलोक एति च ॥५।७४।२१॥

dIpena_iva_andhakAra.zrIr galati_Aloka_eti ca ||5|74|21||

.

*Light a lamp and the outer darkness fades away.*

*Raama,*

*full Realization uproots the _vAsanA.s,*

*and light appears*

*.*

paramArtha.avabodhena samUlam rAma vAsanA x

dIpena_iva_andhakAra.zrIr galati_Aloka_eti ca . x

*. *

परमार्थ.अवबोधेन w/ the higher realization

स.मूलं राम वासना the _vAsanA, rAma, with its root,

दीपेन इव अन्धकार.श्रीः as w/ a lamp the utter darkness,

गलति flows away

आलोकः एति च –and light appears.

*vwv.1996/21 rAma! By the knowledge of the highest Truth, desire [vAsanA]

is removed with roots, like plenty of darkness by a lamp and, Light
arrives.

*sv.21 Just as a lamp utterly dispels darkness, the knowledge of truth

completely uproots concepts [vAsanA] and conditioning.

*vlm.21. _rAma! as truth is known and rooted in the mind, the seeds of

earthly desires are uprooted from it, as thick darkness is dispelled by the
light of a lamp.

"न अस्त्य् अविद्या" इति संजाते निश्चये शास्त्र.युक्तितः ।

"na_asti_avidyA"_iti saMjAte nizcaye zAstra.yuktita: |

गलत्य् अविद्या तापेन तुषार.कणिका यथा ॥५।७४।२२॥

galati_avidyA tApena tuSAra.kaNikA yathA ||5|74|22||

.

"na_asti_avidyA" *x*

iti saMjAte nizcaye *x*

zAstra.yuktita: *x*

galati_avidyA *x*

tApena *x*

tuSAra.kaNikA yathA * .* *x *

*. *

#saMjAta

#tuSAra.kaNika

*sv.22 When one sincerely questions, 'This body is but inert substance; why

should one seek pleasure for its sake?', ...

*vlm.22. As the mind arrives to certain truths, by the light of the sastras

and reason; so its errors fastly fade away like icicles, melting under the
heat of the solar rays.

*Murty.22 . Like light from a lamp which dispells darkness, enlightenment

about the supreme goal roots out all ignorance. When it is confirmed that
there is no ignorance through the teachings of scriptures, then ignorance
too melts away like snow before heat.

"देहस्य अस्य जडस्य" अर्थे किम् भोगैर् इति निश्चयः ।

"dehasya_asya jaDasya"_arthe kim bhogai:_iti nizcaya: |

भिन्नत्य् आशा.मलम् ज्ञाता पञ्जरम् केसरी यथा ॥५।७४।२३॥

bhinnati_AzA.malam jJAtA paJjaram kesarI yathA ||5|74|23||

.

*"This body is inert meat. What use has it for pleasures?"*

*Being convinced of this*

*the Knower*

*breaks the chain of wishing*

*as a tiger*

*shatters his cage*

*.*

dehasya_asya jaDasya *"Of this inert body *

arthe kim bhogai: *what use is there for pleasures?"*

iti nizcaya: *being convinced of this *

bhinnati_AzA.malam jJAtA *the Knower breaks the chain of hope*

paJjaram kesarI yathA *as a tiger breaks his cage*

*.*

*sv.23 ... all cravings drop away.

*Murty.23 'This body is stupid and inconscient. What is the use of

pleasures for this body?' This kind of a determination of mind will destroy
all impurities of desires like a caged lion breaking away the cage.

*vlm.23. The certainty of the moral truth, that it is useless to foster and

fatten this frail frame of the body, is as powerful to break down the
trammels of worldly desires, as the robust lion is capable to break down
the iron grate of his prison.

आशा.परिकरे राम नूनम् परिहृते हृदा ।

AzA.parikare rAma nUnam parihRte hRdA |

पुमान् आगत.सौन्दर्यो_ह्लादम् आयाति चन्द्रवत् ॥५।७४।२४॥

pumAn Agata.saundarya:_hlAdam AyAti candravat ||5|74|24||

.

AzA.parikare

*When the multitude of wishes, Raama*,

nUnam.*now*/*certainly *

parihRte hRdA *when avoided by the Heart*

pumAn *a human being, *

Agata.saundarya: *become.beautiful *

hlAdam AyAti candravat *comes to refreshment, as under the moon*

.

X AzA f. wish, desire, hope, e*x*pectation, prospect; Hope …

X parikara … retinue, train (sg. and pl.); multitude, abundance …

X parihRta adj. shunned, avoided; abandoned, quitted; … parihRti f.

shunning, avoiding parihRtya ind. keeping away, e*x*cluding …

X hlAda .m. refreshment, pleasure, gladness, joy, delight … y1.032.026

#AhlAda m. refreshing, reviving; joy, delight. y1.028.029 #hlAdaka a.ikA
refreshing, gladdening, cooling.

*vwv.1588/24. RAma! When the multitude of desires is verily abandoned by

the mind, a man, arriving at his (inherent) beauty like the moon, attains
to joy.

*sv.24 When thus the cravings drop away, one e*x*periences great bliss and
supreme peace within oneself.

*vlm.24. The mind of man being freed from the bonds of its desires, becomes

as brilliant as the moonlight night, with the pure beams of disinterested
delight.

*Murty.24 O Rama, when the burdensome equipment, called desires is

abandoned/ lifted out of the heart, then a person becomes beautiful. Like
moon he delights people.

पराम् शीतलताम् एति वृष्टि.धौत इव अचलः ।

parAm zItalatAm eti vRSTi.dhauta* iva_acala: |

निर्वृतिम् परमाम् धत्ते प्राप्त.राज्य इव अधमः ॥५।७४।२५॥

nirvRtim paramAm dhatte prApta.rAjya* iva_adhama: ||5|74|25||

.

parAm zItalatA*m *eti

*it goes to perfect coolness *

vRSTi.dhauta_iva_acala: *x *

nirvRtim paramAm dhatte *x *

prApta.rAjya_iva_adhama: *x*

*. *

*vlm.25. The contented mind gets a coolness like that of a heated rock,

after it is washed by a shower of rain; and it finds a satisfaction equal
to that of a pauper, by his getting the riches of a king and his whole
kingdom.

*Murty.25 Such a person becomes very cool like a rain washed mountain. His

happiness reaches to heights like that of a common man when he gains a
kingdom.

*sv.25 The sage of self.knowledge attains courage and stabiliti_and shines
in his own glory.

शोभते परया लक्ष्म्या शरदि इव नभस्तलम् ।

zobhate parayA lakSmyA zaradi_iva nabhastalam |

आत्मन्य् एव न मात्य् उच्चैः कल्पस्य अन्त इव अर्णवः ॥५।७४।२६॥

Atmani_eva na mAti_uccai: kalpasya_anta_iva_arNava: ||5|74|26||

.

zobhate*.xx.*para.*higher.*yA lakSmI.*mark/auspice\Goddess.of.Fortune*.yA
zaradi*.xx. *iva.*like/as.if* nabhastala*.xx.*m *+ *Atmani.*in.self* eva.
*very/only/indeed* na.*no* mAti*.xx. *uccais.*above\very.much of* kalpa.
*Age/Doomsday.*sya antas.*inside\end* iva.*like/as.if* arNava.:.*the
foaming sea*:

.

*vlm.26. The countenance of the contented man, shines as clear as the face

of the autumnal sky; and his soul overflows with delight, like the deluvial
waters of the deep.

*Murty.26 He shines radiantly gaining the wealth, called the Absolute. He

springs high within himself like the sea_at the time of the aeonic end.

.

zobhate*.xx * zaradi*.xx *nabhastala*.xx *mAti*.xx. *

भवत्य् अपेत.संरम्भो वृष्टि.मूक इव अम्बुदः ।

bhavati_apeta.saMrambha:_vRSTi.mUka* iva_ambuda: |

तिष्ठत्य् आत्मनि संवेत्ता प्रश्न.अन्त इव वारिधिः ॥५।७४।२७॥

tiSThati_Atmani saMvettA prazna.anta* iva vAridhi: ||5|74|27||

.

bhavati_apeta.saMrambha:

*It becomes free from agitation, *

vRSTi.mUka_iva_ambuda:* like, the Rains grown mute, the raincloud. *

tiSThati_Atmani saMvettA prazna.anta_iva *It rests in the Self after
enquiring, *

vAridhi: *an ocean*

.

*Murty.27 He will be quiet without any turbulence like an autumn cloud

which is quiet after draining off the water. He abides in his Self
peacefully like a calm ocean.

*sv.27 26.29 He enjoys supreme satisfaction in himself.

*vlm.27. The contented man is as silent, as the mute cloud after the rain;

and his soul remains as composed with its consciousness, as the profound

sea_is tranquil with its fulness.

परम् धैर्यम् उपादत्ते स्थैर्यम् मेरुर् इव अचलः ।

param dhairyam upAdatte sthairyam meru:_iva_acala: |

राजते स्वच्छया लक्ष्म्या शान्त.इन्धन इव अनलः ॥५।७४।२८॥

rAjate svacchayA lakSmyA zAnta.indhana* iva_anala: ||5|74|28||

.

*Come to perfect stability, *

*as solid as Mount Meru, he *

*shines with his own pure glory, like *

*the fire within a dying coal. *

param dhairyam upAdatte

*Having.come to perfect constancy *

sthairyam meru:_iva_acala: *as solid as Mount Meru *

rAjate svacchayA lakSmyA *he shines with his own pure glory *

zAnta.indhana_iva_anala: *like fire within a dying coal*

*.*

*Murty.28 He becomes immensely courageous and remains steady and steadfast

like a 'Meru' mountain. He shines with opulence of wealth (of liberation).

*sv.28 26.29 He enjoys supreme satisfaction in himself.

*vlm.28. He has his patience and steadiness like those of a rock, and he

glistens as quietly in himself, as the glowing fire glitters after its fuel
is burnt out.

भवत्य् आत्मनि निर्वाणः प्रशान्त इव दीपकः ।

bhavati_Atmani nirvANa: prazAnta* iva dIpaka: |

तृप्तिम् आयाति परमाम् नरः पीत.अमृतो यथा ॥५।७४।२९॥

tRptim AyAti paramAm nara: pIta.amRta:_yathA ||5|74|29||

.

bhavati_Atmani nirvANa: prazAnta_iva dIpaka: *x*

tRptim AyAti paramAm nara: pIta.amRto yathA * .* *x *

*. *

*Murty.29 He become quiet in his Self like a steady lamp. He becomes

contented like one who has sipped nectar.

*sv.29 26.29 He enjoys supreme satisfaction in himself.

*vlm.29. He is e*x*tinct in himself as the e*x*tinguished lamp; and has his

inward satisfaction as one who has feasted on ambrosia.

अन्तर् दीपो घट इव मध्य.ज्वाल इव अनलः ।

anta:_dIpar ghaTa* iva madhya.jvAla* iva_anala: |

स्फुरद् दीप्तिर् मणिर् इव प्रयात्य् अन्तः प्रकाशताम् ॥५।७४।३०॥

sphurat_dIpti:_maNi:_iva prayAti_anta: prakAzatAm ||5|74|30||

.

anta:_dIp*ar g*haTa_iva

*within *

*like a lamp in a pot *

*like the flame at the center of the glow *

sphura*t_d*Ipti: maNi:_iva

*like the shining spark in a wishing.stone *

prayAt*i_a*nta: prakAzatAm *x*

*. *

*Murty.30 He becomes internally luminous like a lamp placed in a pot, like

the middle flame of fire.

*sv.30 He is enlightened and this inner light shines brightly within him.

*vlm.30. He shines with his inward light like a lantern with its lighted

lamp; and as fire with its internal lustre, which can never be put out.

सर्व.आत्मकम् सर्व.गतम् सर्व.ईशम् सर्व.नायकम् ।

sarva.Atmakam sarva.gatam sarva.Izam sarva.nAyakam |

सर्व.आकारम् निर्.आकारम् स्वम् आत्मानम् प्रपश्यति ॥५।७४।३१॥

sarva.AkAram nir.AkAram svam AtmAnam prapazyati ||5|74|31||

.

*The self of all is everywhere *

*the Lord of all, the guide for all, *

*and embodied in all bodies *

*although without a body. He *

*perceives that Self as his own self. *

sarva.Atmakam *as every Selfling *

sarva.gatam *everywhere.going *

sarva.Izam *Lord of all *

sarva.nAyakam *Captain of all *

sarva.AkAram nir.AkAram *all.embodied / disembodied *

svam AtmAnam prapazyati *beholding hirSelf *

*. *

*Murty.31 He sees his Self as all abiding, as immanent in all, as lord of

all, as leader of everything, as all form, and as formless

*sv.31 He beholds the self as self of all, omnipresent, the Lord of all and

formless, yet pervading all forms.

*vlm.31. He sees his soul, as identic with the universal and all pervading

soul; which is the lord and master of all, and which abides in all forms in
its formless state.

हसत्य् अलम् अतीत.अस्ताः पेलवा दिवसा अवलीः ।

hasati_alam atIta.astA: pelavA* divasA_avalI: |

यासु स्मर.शर.श्रेणी.चपलम् चित्तम् आस्थितम् ॥५।७४।३२॥

yAsu smara.zara.zreNI.capalam cittam Asthitam ||5|74|32||

.

hasati_alam atIta.astA: *x *

pelavA_divasA_avalI: *x *

yAsu *x *

smara.zara.zreNI.capalam *x *

cittam Asthitam * .* *x *

*. *

*Murty.32 He smiles at the days that were spent purposelessly (before

enlightenment). During those days his mind was fickle and was shaken by
cupid's arrows.

*sv.32 Remembering the past when he was swayed by lust, he laughs at his
own past ignorance.

*vlm.32. He smiles at every thing, by his setting himself above and beyond

all mortal and frail things; his days glide away sweetly and softly with
him; and he laughs at those men, whose fickle minds are made the marks of
cupid's arrows.

सङ्ग.रङ्ग.विनिष्क्रान्तः शान्तमान.मनो.ज्वरः ।

saGga.raGga.viniSkrAnta: zAntamAna.mana:jvara: |

अध्यात्म.रतिर् आसीनः पूर्णः पावन.मानसः ॥५।७४।३३॥

adhyAtma.rati:_AsIna: pUrNa: pAvana.mAnasa: ||5|74|33||

.

saGga.raGga.viniSkrAnta: *x*

zAntamAna.mano.jvara: *x*

adhyAtma.rati:_AsIna: *x*

pUrNa: pAvana.mAnasa: * .* *x *

*. *

*vwv.2343/33. He has come out of the stage of association with the world.

He is one with the mental fever of pride cured. He has his delight in the
Supreme Spirit. He is remaining quietly and fulfilled. He is one possessed
of a pure mind.

*Murty.33 The mind of such a person will be utterly pure and holy with all
attachments e*x*pelled, with all anguish and fevers queitened and abiding
in spiritual delight.

*sv.33 33.34 He is far from evil company, freed from mental distress, but
firmly established in self.knowledge.

*vlm.33. His holy mind is isolated from the society of men, and from all

their amusements; and rests secluded from all company and conern, with the
fulness of its spiritual bliss within itself.

निर्मृष्ट.काम.पङ्क.अङ्कश् छिन्न.बन्ध.निज.भ्रमः ।

nirmRSTa.kAma.paGka.aGka:_chinna.bandha.nija.bhrama: |

द्वन्द्व.दोष.भय.उन्मुक्तस् तीर्ण.संसार.सागरः ॥५।७४।३४॥

dvandva.doSa.bhaya.unmukta:_tIrNa.saMsAra.sAgara: ||5|74|34||

.

nirmRSTa.kAma.paGka.aGkaz *x *

chinna.bandha.nija.bhrama: *x *

dvandva.doSa.bhaya*.u*nmuktas *x *

tIrNa.saMsAra.sAgara: *x*

*. *

*vwv.2344/34. He is one with the marks of the mud of desire washed out snf

the bonds of his own delusion broken. He is liberated from the fear of the

evil of duality. He is one who has crossed the ocean of worldly e*x*istence.

*Murty.34.36 . A knower of Self does not want or desire anything. For he

has washed away the dirt of lust; he has rooted out all illusions; he is
liberated from feelings like hot and cold; he has crossed the ocean of
'samasara', he has attained the supreme repose; he has gained the state
beyond all states; he will never he born again; he is respected by all in
thought word and deed. Everyone takes delight in his life. But he does not
take delight in his life.

*sv.34 33.34 He is far from evil company, freed from mental distress, but
firmly established in self.knowledge.

*vlm.34. It gets clear of the turbid and turbulent ocean of this world, and

is quite cleared of the dirt of worldly desires; it is loosened from the
fetters of its error, and set free from the fear of dualism.

प्राप्त.अनुत्तम.विश्रान्तिर् लब्ध.अलभ्य.परास्पदः ।

prApta.anuttama.vizrAnti:_labdha.alabhya.parAspada: |

अ.निवृत्ति.पदम् प्राप्तो मनसा कर्मणा गिरा ॥५।७४।३५॥

a.nivRtti.padam prApta:_manasA karmaNA girA ||5|74|35||

.

prApta.anuttama.vizrAnti: *x *

labdha.alabhya.parAspada: *x *

a.nivRtti.padam prApto *x *

manasA karmaNA girA *x*

*. *

*vwv.2293.35.36. (The wise one who has realised the Self), who has attained

to the highest repose and obtained the Supreme Position which is
unattainable, has reached the Abode from which there is no return. (Though)
having deeds greatly desired by all, he does not seek for anything by
thought, word or deed.

*vlm.35. The man being thus released, attains the highest state of

humanity, and rests in that supreme felicity, which is desired by all and
found by few, and from which nobody returns to revisit the earth.

*vlm.p.35 A man being thus released attains the highest state of humanity
and rests in that supreme joy which is desired by all and found by few, and

from which nobody returns to revisit the earth.

*Murty.35.36 . A knower of Self does not want or desire anything. For he

*sv.35 35.36 He is glorified by all, he is sought by all, he is applauded

by all, but he remains indifferent.

सर्व.अभिवाञ्छित.आरम्भो न किम्चिद् अपि वाञ्छति ।

sarva.abhivAJchita.Arambho na kimcit_api vAJchati |

सर्व.अनुमोदित.आनन्दो न किम्चिद् अनुमोदते ॥५।७४।३६॥

sarva.anumodita.Anando na kimcit_anumodate ||5|74|36||

.

sarva.abhivAJchita*.A*rambha:_*x *

na kim.cit_api vAJchati

*ze wants nothing more *

sarva.anumodita*.A*nando *x *

na kim.cit_anumodate *x*

*. *

*vlm.36. This height of human ambition being arrived at, there is nothing

else to wish for; and this great gratification being once gained, there is
no other joy which can delight us more.

*vwv.2293.35.36. (The wise one who has realised the Self), who has attained

*vwv.2345/36. He is one who is giving up all efforts (or undertakings), who
is destitute of all limitations and is completely renouncing all e*x*pectations

(or desires), is considered as liberated while living.

*vlm.p.36 This height of human ambition being arrived at, there is nothing
else to wish for. This great gratification being once gained, there is no

other joy which can delight us more.

*sv.36 35.36 He is glorified by all, he is sought by all, he is applauded

by all, but he remains indifferent.

न ददाति न च आदत्ते न स्तौति न च निन्दति ।

na dadAti na ca_Adatte na stauti na ca nindati |

न अस्तम् एति न च उदेति न तुष्यति न शोचति ॥५।७४।३७॥

na_astam eti na ca_udeti na tuSyati na zocati ||5|74|37||

.

*ze does not give nor does ze receive*

*does not praise nor blame*

*neither setting nor rising*

*not content / not complaining*

*. *

*vlm.p.37 The self contented man neither gives or receives anything from
anybody. He does not praise or criticize anyone, he does not rejoice or
grieve at anything, and he is never elated or depressed at any occurrence.

na dadAti na ca_Adatte x

na stauti na ca nindati |

na_astam eti na ca_udeti x

na tuSyati na zocati * .* *x *

सर्व.आरम्भ.परित्यागी सर्व.उपाधि.विवर्जितः ।

sarva.Arambha.parityAgI sarva.upAdhi.vivarjita: |

सर्व.आशा.सम्परित्यागी जीवन्.मुक्त इति स्मृतः ॥५।७४।३८॥

sarva.AzA.samparityAgI jIvan.mukta_iti smRta: ||5|74|38||

.

sarva*.A*rambha.parityAgI

*all.undertaking.abandoning *

sarva*.u*pAdhi.vivarjita:

*without all the upAdhi.Distinctions *

sarva*.A*zA.samparityAgI

*all expectation quite abandoning *

jIvanmukta_iti smRta:

*is considered to be Living.Free. *

*sv.38 He is a sage liberated while living, who has abandoned all motivated

actions, who is free from conditioning and who has given up all desires and
hopes.

*vlm.p.38 He is said to be liberated in his lifetime because he takes no
title on himself, withholds from all business, and is free from desires.

*Murty.38 He gives up all initiations. He is free of all distinctive

attributes. He renounces all desires. Such a person is called a
'jivanmukta' (liberated while in life).

*vlm.38. He is said to be liberated in his life time, for his taking no

title on himself, and withholding from all business; as also for his being
free from desires (which bind a man fast to this earth).

*vwv.2346/38. One who is giving up all efforts (or undertakings), who is
destitute of all limitations and is completely renouncing all e*x*pectations

(or desires), is considered as liberated while living.

One who forsakes all undertakings, one who knows no distinctions,

who is without e*x*pectation, is deemed to be one Living.Free.

सर्व.एषणाः परित्यज्य चेतसा भव मौनवान् ।

sarva.eSaNA: parityajya cetasA bhava maunavAn |

धारा निर्.अवशेषेण यथा त्यक्त्वा पयो.धरः ॥५।७४।३९॥

dhArA nir.avazeSeNa yathA tyaktvA paya:dhara: ||5|74|39||

.

sarva.eSaNA: parityajya cetasA *x *

bhava maunavAn *x *

dhArA niravazeSeNa *x *

yathA . *as . *

tyaktvA payodhara: *x*

*. *

*Murty.39 Giving up all desires, he becomes silent in his mind. He is like

a cloud which has shed all its waters.

*sv.39 39.40 O Râma, abandon all desires and remain at peace within
yourself.

*vlm.39. Abstain from wishing any thing in your heart, and hold your tongue

in tacit silence; and remain as dumb as a cloud after it has poured down
all its waters.

न तथा सुखयत्य् अङ्ग संलग्ना वर.वर्णिनी ।

na tathA sukhayati_aGga saMlagnA vara.varNinI |

यथा सुखयति स्वान्तम् इन्दु.शीता निराशता ॥५।७४।४०॥

yathA sukhayati svAntam indu.zItA nirAzatA ||5|74|40||

.

*not so pleasing at.all is a clinging, beautiful woman,*

*as the pleasure given within*

*by moon.cool desirelessness*

*.*

#*aGga* ind. a particle implying attention, assent or desire, and sometimes

impatience … kim aGga, how much rather!

#*saMlagna* adj. … being in contact with, sticking to …; fighting hand to

hand (du. said of two combattants) … —

#*varavarNin* … (<iNI>) f. a woman with a beautiful comple*x*ion, an
e*x*cellent

or handsome woman, any woman

#*svAnta* … n. "seat of the Ego", the heart (as self of the emotions;
end.comp. *.A*) *vwv.1589/40. An e*x*cellent woman closely attached to the

body does not make one as much happy as desirelessness, cool as the moon,
makes the mind happy.

*vlm.40. Even the embrace of a fairy fails t*a:_*afford such delight to the

body, as the cooling beams of contentment gladdens the mind.

*Murty.40.41 . One's heart becomes so happy by the coolness generated by

desirelessness that even the joy that is caused by uniting limb to limb
with the best of women is uninteresting. Even if moon enters the throat,
that coolness will be no where near the coolness generated by
desirelessness.

na tathA sukhayati_aGga Not so pleasing at all saMlagnA vara.varNinI is a
clinging beautiful.woman yathA sukhayati svAntam as gives pleasure within
indu.zItA nirAzatA

moon.cool desirelessness

न तथा इन्दुः सुखयति कण्ठ.लग्नो अपि राघव ।

na tathA_indu: sukhayati kaNTha.lagno api rAghava |

नैराश्यम् सुखयत्य् अन्तर् यथा सकल.शीतलम् ॥५।७४।४१॥

nairAzyam sukhayati_antar yathA sakala.zItalam ||5|74|41||

.

na tathA_indu: sukhayati x

kaNTha.lagno api rAghava x

nairAzyam sukhayati_antar x

yathA sakala.zItalam . x

.

#kaNThalagna

#nairAzya

*vlm.41. Though decked with the disk of the moon, dangling as a breast

plate from the neck, one does not derive such coolness, as he feels in

himself from the frigidity of contentment.sangfroid.

*Murty.41 . One's heart becomes so happy by the coolness generated by

*sv.41 41.43 No delight in the world is comparable to the delight that will

fill your heart when you completely abandon all desires and hopes.

पुष्प.पूर्ण.नव.लतो न तथा राजते मधुः ।

puSpa.pUrNa.nava.lato na tathA rAjate madhu: |

यथा.उदार.मतिर् मौनी नैराश्य.सम.मानसः ॥५।७४।४२॥

yathA.udAra.mati:_maunI nairAzya.sama.mAnasa: ||5|74|42||

.

puSpa.pUrNa.nava.lata: *x*

na tathA rAjate madhu: *x*

yathA.udAra.mati:_maunI *x*

nairAzya.sama.mAnasa: * .* *x *

*. *

*Murty.42 A generous sage will have a mind which will not hope for

anything. His mind will be like spring which is full of blossoms and lovely
creepers.

*sv.42 41.43 No delight in the world is comparable to the delight that will

fill your heart when you completely abandon all desires and hopes.

*vlm.42. The florid arboret decorated with the blooming florets of the

vernal season, is not so refreshing to sight; as the smiling countenance of
one, fraught with the magnanimity of his soul, ahd want of cupidity in his
mind.

न हिमद्रेर् न मुक्ताभ्यो न रम्भाभ्यो न चन्दनात् ।

na himadre:_na muktAbhyo na rambhAbhyo na candanAt |

न च चन्द्रमसः शैत्यम् नैरश्याद् यद् अवाप्यते ॥५।७४।४३॥

na ca candramasa: zaityam nairazyAt_yat_avApyate ||5|74|43||

.

na himadrer

*not on Snowy.Mountain *

na muktAbhyo *x*

na rambhAbhyo *x*

na candanAt *x*

na ca candramasa: *x*

zaityam nairazyAt_yat_avApyate * .* *x *

*. *

*Murty.43 The coolness or a hope free mind can not be matched by
snow.covered Himalaya or by moon.

*sv.43 41.43 No delight in the world is comparable to the delight that will

fill your heart when you completely abandon all desires and hopes.

*vlm.43. Neither the frost of the snowy mountain, nor the coldness of a

string of pearls; not even the gelidness of the plantain or sandal paste,
or the refreshing beams of the lightsome moon, can afford that internal
coolness, as the want of appetency produces in the mind.

अपि राज्याद् अपि स्वर्गाद् अपि इन्दोर् अपि माधवात् ।

api rAjyAt_api svargAt_api_indo:_api mAdhavAt |

अपि कान्ता.समासङ्गाद् नैराश्यम् परमम् सुखम् ॥५।७४।४४॥

api kAntA.samAsaGgAt_nairAzyam paramam sukham ||5|74|44||

.

api rAjyAt *Than from kingship *api svargAt *or from Heaven *api_indo:* or
from the moon *api mAdhavAt *or from spring *api kAntA.samAsaGgAt *or from
cuddling with a girl *nairAzyam paramam sukham *desirelessness is a higher
pleasure. *

*vwv. 1590/44. Desirelessness is the greatest happiness—greater than even

sovereignty, the heaven, the moon, the spring season, or union with a
lovely woman.

*sv.44 Not in kingship, nor in heaven, nor in the company of the beloved
one does one e*x*perience such delight as when one is free from hope.

*vlm.44. Contentedness or inappetency of everything, is more charming than
the pleasurableness of royal digniti_and heavenly felicity, and the

pleasantness of moonlight and vernal delights. It is more charming than the
enchanting graces of a beauty, (which ravish the senses and not the soul).

*Murty.44 Freedom from e*x*pectation and hope is e*x*tremely delightful. It

is greater than heaven, than kingdom, than moon, than Lord Vishnu, than
cohabitation with a woman.

#madhu . *#**mAdhava*, #mAdhavI *.adj..* relating to spring, vernal;

peculiar to the descendants of Madhu i.e. the YAdavas; representing Krshna
(as a picture); N. of the second month of spring (more usually called

VaishAkha, = April.May) spring; *.n..* sweetness; (also m.) a partic. into
*x*icating drink.

#saJj . #saGga . *#**samAsaGga*, #samA*saM*ga sam*.A*.saGga m. the
committing or entrusting (of business) t*a:_a*ny one (tasmin).
y1.027.025 #samAsAGga
samAsa.aGga n. a member or part of a compound word. kAntA.samAsaGga se*x*ual

relations with a girl y5074.044

#az to invoke (a god), praise (the boss) . #AzaMs to hope, wish.for . *#AzA*
an e*x*pectant Wish; Hope (in myth, she is the daughter.in.law of Manas).

In Mbh and elsewhere the term derives from .as, with the sense of #AkAza

Space, or #kha space. #* . #AzA . #nirAzA . #nairAzya *.n..* hopelessness,
non.e*x*pectancy , despair at (prati or comp.) MBh. R. &c. desirelessness
y5074.044

तृणवन् न उपकुर्वन्ति यत्र त्रि.भुवन.श्रियः ।

tRNavan na_upakurvanti yatra tri.bhuvana.zriya: |

सा परा निर्वृतिः साधो नैरश्याद् उपलभ्यते ॥५।७४।४५॥

sA parA nirvRti:, sAdho, nairazyAt_upalabhyate ||5|74|45||

.

tRNavan na_upa.kurvanti x

yatra tri.bhuvana.zriya: *x*

sA parA nirvRti: sAdho *n*airazyAt_upalabhyate * .* *x *

*. *

#nairAzya.m without e*x*pectation, hopeless, despairing.

??? O gentle Rama, before the great peace that is gained by freedom from

hope and e*x*pectation even the lordship of three words is trivial.

*sv.45 45.46 He who is endowed with desirelessness (hopelessness) treats

the whole world as if it were ...

*vlm.45. Inappetence is the source of that complete self.sufficiency, to
which the riches of the three worlds can njake *no a*ddition. (Lit. It

cares not a straw (or a fig) for all the prosperity of the world).

*Murty.45 O gentle Rama, before the great peace that is gained by freedom
from hope and e*x*pectation even the lordship of three words is trivial.

आपत्.करञ्ज.परशुम् पराया निर्वृतेः पदम् ।

Apat.karaJja.parazum parAyA* nirvRte: padam |

पुष्प.गुच्छम् शम.तरोर् आलम्बस्य निराशताम् ॥५।७४।४६॥

puSpa.guccham zama.taro:_Alambasya nirAzatAm ||5|74|46||

.

Apat.karaJja.parazum

*m *Apat.karaJja.parazu

parAyA: nirvRte: padam *x *

puSpa.guccham zama.taro: *x *

Alambasya nirAzatAm * .* *x *

*. *

#Apat

#karaJja.parazu

#nirvRti

#Alamba

#nirAzatA

*vlm.46. Self.complacency strikes the a*x*e at the root of the thorny

difficulties of the world; and decorates its possessor with blessings like
the blossoms of a flowery tree.

*Murty.46.48 . O Rama, freedom from hope or e*x*pectation is like an a*x*e

that fells a thorny bush. It causes absolute peace. It is a bouquet of
flowers on the tree called peace and quietude.

*sv.46 45.46 He who is endowed with desirelessness (hopelessness) treats

the whole world as if it were

गोष्पदम् पृथिवी मेरुः स्थानुर् आशाः समुद्गिकाः ।

goSpadam pRthivI meru: sthAnu:_AzA: samudgikA: |

तृणम् त्रि.भुवनम् राम नैराश्य.अलंकृत.आक्र्तेः ॥५।७४।४७॥

tRNam tri.bhuvanam rAma nairAzya.alaMkRta.Akrte: ||5|74|47||

.

goSpadam

A cowprint

pRthivI meru: sthAnu:_AzA:

samudgikA:

tRNam a leaf of grass

tri.bhuvanam the three Worlds

rAma rAma

nairAzya.alaMkRta*.A*krte:

*x*

zgl#prim. #samudga, #samudgaka m. n. a round bo*x* or casket Daz.
#samudgika, y5059.021 &c&c.

*vlm.47. The man decorated with inappetency (or self sufficiency), has all

in himself though possesst of nothing. He spurns the deep earth as a cave,
and the big mountain as the trifling trunk of a tree. He looks on all the
sides of air as mere caskets, and regards the worlds as straws.

*sv.47 ... the footprint of a calf, the highest mountain as the stump of a
felled tree, space as a small bo*x* and the three worlds as a blade of
grass.

*Murty.47.48 For one who is embellished by freedom from hope the world is

small like a cow's foot and the three worlds are trifle. Such a person
smiles indulgently at actions like giving, taking, acquiring riches, sons,
eating, drinking and dressing beautifully.

दान.आदान.समाहार.विहार.विभव.आदिकाः ।

dAna.AdAna.samAhAra.vihAra.vibhava.AdikA: |

क्रिया जगति हस्यन्ते निर्.आशैः पुरुष.उत्तमैः ॥५।७४।४८॥

kriyA* jagati hasyante nir.Azai: puruSa.uttamai: ||5|74|48||

.

dAna*.A*dAna.samAhAra.*amassing*.vihAra.vibhava*.Adi*kA: *x*

kriyA jagati hasyante *x*

nir.Azai: puruSa*.u*ttamai: * .* *x *

*. *

*sv.48 He laughs at the activities of the worldly.minded persons.

*vlm.48. The best of men that are devoid of desire, laughs to scorn at the
busy affairs of the world, and at men taking from one and giving t*a:_*another,

or storing or squandering their riches.

*Murty.48 . O Rama, freedom from hope or e*x*pectation is like an a*x*e

that fells a throny bush. It causes absolute peace. It is a bouquet of
flowers on the tree called peace and quietude. For one who is embellished
by freedom from hope the world is small like a cow's foot and the three
worlds are trifle. Such a person smiles indulgently at actions like giving,
taking, acquiring riches, sons, eating, drinking and dressing beautifully.

*AB. dAnam laukikam zAstrIyam ca | AdAnam dhanAde: svIkAra: | samAhAra:
saMgraheNa koza*.Adi.u*pacaya vihAra: dhana.vyayena putra.krIDanam |
vibhavA ... | hasyante ... ||

पदम् यस्य न बध्नाति कदाचित् कलना हृदि ।

padam yasya na badhnAti kadAcit kalanA hRdi |

तृणी.कृत.त्रि.भुवनः केन असाव् उपमीयते ॥५।७४।४९॥

tRNI.kRta.tri.bhuvana: kena_asau_upamIyate ||5|74|49||

.

padam yasya na badhnAti kadAcit kalanA hRdi *x*

tRNI.kRta.tri.bhuvana: *x*

kena_asau_upamIyate * .* *x *

*. *

*Murty.49 With whom can a person, not bound by desire and e*x*pectation, be

compared in all three worlds?

*sv.49 49.52 How can we compare such a person, and to what?

*vlm.49. That man is beyond all comparison, who allows no desire to take

root in his heart, and does not care a fig or a straw for the world.

इदम् एव अस्त्व् इदम् मा अस्तु मम इति हृदि रञ्जना ।

idam eva_astu_idam mA_astu mama_iti hRdi raJjanA |

न यस्य अस्ति तम् आत्म.ईशम् तोलयन्ति कथम् जनाः ॥५।७४।५०॥

na yasya_asti tam Atma.Izam tolayanti katham janA: ||5|74|50||

.

idam eva_astu *'Let this be*

idam mA astu *let this not be*

mama_iti *mine' *

tam Atma.IzaM *that Self.Lord*

hRdi raJjanA na yasya_asti *in whose heart is no such delight*

*t*olayanti katham janA: *how do people estimate him? *

*. *

X raJjana adj.I. colouring (.tva n.); (end.comp.) pleasing, charming

delighting (cf janaraJjanI); conciliating, befriending; raJjanam n. the act
of colouring; (in gram.) nasalization; the act of pleasing,. y1.027.017

y2.017.039 y3.002.055 — araJjana < sarga.citra.manAdyantam svarUpam cApy
araJjanam> y3.009.053

*Murty.50 How can people estimate the greatness of a person, who is in

complete control of himself. and in whose heart there is no feeling like 'I

want this, I do *n*ot want this'?

*sv.50 49.52 How can we compare such a person, and to what?

*vlm.50. Wherewith is that man to be compared, whose mind is never employed

in the thoughts of craving something and avoiding another, and who is ever
master of himself?

'Let this be, let this not be, mine'

that Self.Lord in whose heart is no such delight,

how can people measure him?

सर्व=संकट.पर्यन्तम् अ=संकटम् अलम् सुखम् ।

sarva=saMkaTa.paryantam a=saMkaTam alam sukham |

सौभाग्यम् परमम् बुद्धेर् नैराश्यम् अवलम्ब्यताम् ॥५।७४।५१॥

saubhAgyam paramam buddhe:_nairAzyam avalambyatAm ||5|74|51||

.

sarva=saMkaTa.paryantam *x *

a=saMkaTam alam sukham *x *

saubhAgyam paramam buddhe: *x *

nairAzyam avalambyatAm x*x*

*. *

*Murty.51 O Rama, freedom from hope and e*x*pectation is the most radiant

form of intelligence. It is free from all calamities and a great form of
happiness.

*sv.51 49.52 How can we compare such a person, and to what?

*vlm.51. O ye wise and intelligent men! rely on the want of cravings of

your heart, which is your greatest good fortune, by setting you to the

bliss of safeti_and security, and beyond the reach of the dangers and
difficulties of the world.

न आशास् तेन त्वम् आशानाम् विद्धि मिथ्याभ्रमम् जगत् ।

na_AzA:_tena tvam AzAnAm viddhi mithyAbhramam jagat |

वहद् रथ.स्थ.दिक्.चक्र.परावर्तवद् उत्थितम् ॥५।७४।५२॥

vahat_ratha.stha.dik.cakra.parAvartavat_utthitam ||5|74|52||

.

na_AzA:_tena*tvam AzAnAm *x *

viddhi mithyAbhramam jagat

*know the World to be a false delusion *

vahat_ratha.stha.dik.cakra.parAvartavat *x *

utthitam *x*

*. *

*sv.52 49.52 How can we compare such a person, and to what?

*Murty.52 O Rama, you are not desire nor desire is yours. If world is all

illusion like the trees that appear to be moving when a chariot is moving.

*vlm.52. Ráma! you have nothing to desire in this world, nor are you led

away by worldly desires, like one who is borne in a car, and thinks that

his side.views are receding back from him.

किम् मुह्यसि महाबाहो मूर्ख.वद् बोधितो ऽपि सन् ।

kim muhyasi mahAbAho mUrkha.vat_bodhita:_api san |

मम इदम् तद् अयम् सो ऽहम् इत्य् उद्भ्रान्तेन चेतसा ॥५।७४।५३॥

mama_idam tat_ayam so aham iti_udbhrAntena cetasA ||5|74|53||

.

kim muhyasi mahAbAho mUrkha.vat_bodhita: api san *x*

mama_idam tat_ayam sa: aha*m *iti_udbhrAntena cetasA * .* *x *

*. *

*Murty.53 O mighty Rama, Why are you deluded with thoughts like' this is

mine, this body is I' etc, in spite of enlightenment.

*sv.53 53.55 How can anyone disturb his equanimity when he is totally free

from thoughts like "I wish this had happened to me"?

*vlm.53. O intelligent Ráma! why do you fall into the error of ignorant

men, by taking this thing to be yours and that as another's by the delusion
of your mind? (For all things are the Lord God's for ever more, and mortal
men are but the poor pensioners of a day).

आत्मा एव इदम् जगत्.सर्वम् नानाता इह न विद्यते ।

AtmA_eva_idam jagat.sarvam nAnAtA_iha na vidyate |

एक.रूपम् जगज् ज्ञात्वा धीरैर् नाम न खिद्यते ॥५।७४।५४॥

eka.rUpam jagaj_jJAtvA dhIrai:_nAma na khidyate ||5|74|54||

.

AtmA_eva_idam jagat.sarvam

*self only is this whole world *

nAnAtA_iha na vidyate

*a state of variety here in.the.world is not known.to.be
<http://known.to.be> *

eka.rUpam jagaj

*as one form the world *

jJAtvA

*having been known *

dhIrai:_nAma na khidyate

*by those of conviction, it is no trouble*

*. *

*Murty.54 All this world is Self alone. There is no multiplicity in this.

Knowing that this world and Self are one, intelligent people will not
grieve.

*sv.54 53.55 How can anyone disturb his equanimity when he is totally free

from thoughts like "I wish this had happened to me"?

*vlm.54. The whole world is the self.same spirit, and all its variety is in

perfect uniformity with the supreme soul; the learned know that the world

is eternally the same and unvaried in itself, and do not grieve at the

apparent changes of things and vicissitudes of times.

यथाभूत.पदार्थ.ओघ.दर्शनाद् एव राघव ।

yathAbhUta.padArtha.ogha.darzanAt_eva rAghava |

परमाश्वासनम् बुद्धैर् नैराश्यम् अधिगच्छति ॥५।७४।५५॥

paramAzvAsanam buddhai:_nairAzyam adhigacchati ||5|74|55||

.

yathAbhUta.padArtha*.o*gha.darzanAt_eva *x*

rAghava *x*

paramAzvAsanam *x*

buddhai: *x*

nairAzyam adhigacchati * .* *x *

*. *

*Murty.55 O Raghava, knowing the real nature of material things will be

extremely consoling to discriminating intelligence. That intelligence will
attain complete freedom from expectation.

*sv.55 53.55 How can anyone disturb his equanimity when he is totally free

from thoughts like "I wish this had happened to me"?

*vlm.55. Seeing all things in their true light, to be a manifestation of

the divine essence; all intelligent men place their dependance in Him, (as

the support and substance of all), and do not desire for any thing else.

भाव.अभाव.विसंवादमुक्तम् आद्यन्तयोः स्थितम् ।

bhAva.abhAva.vi.saMvAdamuktam Adyantayo: sthitam |

यद् रूपम् तत्_समालम्ब्य पदार्थानाम् स्थितिम् कुरु ॥५।७४।५६॥

yat_rUpam tat_samAlambya padArthAnAm sthitim kuru ||5|74|56||

.

bhAva.abhAva.visaMvAdamuktam *x *

Adyantayo: sthitam *x *

yat_rUpam *x *

tat_samAlambya padArthAnAm sthitim kuru *x*

*. *

*Murty.56 Abide in the state free from becoming and non becoming and end

and beginning. From that state understand the nature of matter.

*sv.56 O RAma, it is desire or hope that makes one revolve, bound to the
wheel of world.illusion.

*vlm.56. Rely therefore on that invariable state of things, which is free
from the conditions of e*x*istence and ine*x*istence and of beginning and

end; (and this is the everlasting essence of God which fills the whole).

*VA *.u*nderstand the nature of objects, which stays at the beginning and
the end, free from wrong notions of e*x*istence and none*x*istence.

*AS: Hold the nature of all objects firmly in mind to be unaffected by

appearance and disappearance and described as being present from beginning
to end. In other words, only pay attention to the eternal aspect.

वैराग्य.वीर.मनसो माया इयम् इति मोहनी ।

vairAgya.vIra.manasa:_mAyA_iyam iti mohanI |

पलाय्य याति संसारी मृगी केसरिणो यथा ॥५।७४।५७॥

palAyya yAti saMsArI mRgI kesariNa:_yathA ||5|74|57||

.

vairAgya.vIra.manasa:

*from the dispassion of a heroic Mind *

mAyA_iya*m *iti mohanI

*this enchantress called mAyA *

palAyya

*having.flown *

yAti saMsArI mRgI

*becomes the beast saMsAra*

kesariNa:_yathA

as (it runs) from a lion.

*Murty.57 The temptress, the demon of 'Maya' (deception) flees away from

the courageous mind with dispassion, like a deer which flees away from a
lion.

*sv.57 When you perceive the truth that the self alone is all this and that

diversity is just a word without substance, you will become totally free
from desire or hope.

*vlm.57. This illusive enchantment of the world, flies afar before the

indifference of strongminded men; as the timid fawn flies of or at the
sight of the ferocious lion.

कान्ताम् उद्दाम.मदनम् लोलाम् वन.लताम् इव ।

kAntAm uddAma.madanam lolAm vana.latAm iva |

जर्जर.उपल.पाञ्च.आली.समाम् पश्यति धीर.धीः ॥५।७४।५८॥

jarjara.upala.pAJca.AlI.samAm pazyati dhIra.dhI: ||5|74|58||

.

kAntAm uddAma.madanam *x *

lolAm *x *

vana.latA*m *iva

*like a forest.vine *

jarjara*.u*pala.pAJca.alI.samAm *x *

pazyati dhIradhI:

*the Hero.Thinker sees*

*. *

*sv.58 Such a hero who is endowed with supreme dispassion drives away the

goblin of illusion by his very presence.

*vlm.58. Men of subdued passions and sedate minds, regard the graces of

fairy forms, to be no more than the loveliness of wild creepers, or the
fading beauty of delapidated statues of stone.

*Murty.58.60 . A steadfast and wise person of knowledge will look at a

woman of unrestrained lasciviousness as a sculpture in stone. Plesure will
not give joy to him nor calamities will make him grieve. The opulence of
phenomena will not entice him. He will be like a mountain which is not
humbled by winds. His mind will shatter the arrows of Cupid even if it is a
young lady who is interested in him.

भोगा न आनन्दयन्त्य् अन्तः खेदयन्ति न च आपदः ।

bhogA* na_Anandayanti_anta: khedayanti na ca_Apada: |

दृश्य.श्रियो हरन्त्य् अङ्ग नतम् अद्रिम् अनिलाः ॥५।७४।५९॥

dRzya.zriya:_haranti_aGga natam adrim anilA: ||5|74|59||

.

bhogA na_Anandayanti_anta: khedayanti na ca_Apada: *x*

dRzya.zriy*a:_h*aranti_aGga natam adrim anilA: * .* *x *

*. *

parantyaGga

*sv.59 He is not pleased by pleasure, he is not troubled by troubles.
Attractions do *n*ot distract him any more than wind can uproot a mountain.

*vlm.59. No pleasures gladden their hearts nor dangers depress their
spirits; no outward good or bad can make any effect on thei:_minds, which
are as infle*x*ible as the firm rocks against the violence of winds.

*Murty.59.60 . A steadfast and wise person of knowledge will look at a

रक्त.बाल.अङ्गनस्य अपि ज्ञस्य उदार.धिया मुनेः ।

rakta.bAla.aGganasya_api jJasya_udAra.dhiyA mune: |

कणशः पांसुताम् यान्ति मनसः स्मरसायकाः ॥५।७४।६०॥

kaNaza: pAMsutAm yAnti manasa: smarasAyakA: ||5|74|60||

.

rakta.bAla.aGganasya_api *x *

jJasya_udAra.dhiyA mune: *x *

kaNaza: pAMsutAm yAnti *x *

manasa: smarasAyakA: *x*

*. *

smarasAyaka kAma's arrows

*sv.60 The twin.forces of attraction and aversion do *n*ot even touch him.

He looks upon all with equal vision. Free from the least attachment he
enjoys whatever comes to him unsought, even as the eyes perceive their
objects without desire or hate.

*vlm.60. The mind of the magnanimous sage, is as impregnable as a rock,

which baffles the blandishments of youthful damselvs, and breaks the darts
of love to pieces, and falling down as pulverised atoms of dust and ashes.

*Murty.60 . A steadfast and wise person of knowledge will look at a woman

of unrestrained lasciviousness as a sculpture in stone. Plesure will not
give joy to him nor calamities will make him grieve. The opulence of
phenomena will not entice him. He will be like a mountain which is not
humbled by winds. His mind will shatter the arrows of Cupid even if it is a
young lady who is interested in him.

रागद्वेषैः स्वरूप.ज्ञो न अवशः परि.कृष्यते ।

rAgadveSai: svarUpa.jJo na_avaza: pari.kRSyate |

स्पन्द एव अस्य न एताभ्याम् किम्.उत.आक्रमणम् भवेत् ॥५।७४।६१॥

spanda* eva_asya na_etAbhyAm kim.uta.AkramaNam bhavet ||5|74|61||

.

rAgadveSai: svarUpa.jJo na_avaza: pari.kRSyate x

spanda_eva_asya na_etAbhyAm kim.uta.AkramaNam bhavet . x

.

zgl#tt.part. #kimuta किम् उत वा, whether or else.

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

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

*Murty.61.63 . One who knows truth will not be dragged by attachment and

hatred. When he is unmoved by them, how can they overwhelm him? For him a
creeper and a fickle woman are same. They are like stones in a hill. He
will never amorously unite with pleasures. A traveller cannot take delight

in deserts. Whatever occurs to a jnani without his effort will be enjoyed

by him as a sport. It is like an eye which enjoys light.

*sv.61 61.66 Such experiences do not therefore produce either joy or sorrow
in him.

*vlm.61. One knowing his self, is not carried away by his fondness or

aversion of any person or thing; because the heart which has no vibration
in it, is insensible of all feelings.

सम.दृष्ट.लतालोल.वनितो ऽद्रि.शिलाकृतिः ।

sama.dRSTa.latAlola.vanita:_adri.zilAkRti: |

सुख.दुःखेषु न क्षोभम् एति भूभृद्.ऋतुष्व् इव ॥५।७४।६२॥

su.kha.du:kheSu na kSobham eti bhU.bhRt.RtuSu_iva ||5|74|62||

.

sama.dRSTa.latAlola.vanita:_adri.zilAkRti: x

su.kha.du:kheSu na kSobham eti bhU.bhRd.RtuSu_iva . x

*. *

*vlm.62. The dispassionate man who looks on all things with an equal eye,

is as insensible as a stone of the charms of blooming maids; and is as
averse to pernicious pleasures as a traveller is to the sandy desert.

*Murty.62.63 . One who knows truth will not be dragged by attachment and

in deserts. Whatever occurs to a jnani without his effort will be enjoyed

by him as a sport. It is like an eye which enjoys light.

अयत्न.उपनतम् सर्वम् लीलया असक्त.मानसः ।

ayatna.upanatam sarvam lIlayA_asakta.mAnasa: |

भुङ्क्ते भोग.भरम् प्राज्ञस् त्व् आलोकम् इव लोचनम् ॥५।७४।६३॥

bhuGkte bhoga.bharam prAjJas_tv_Alokam iva locanam ||5|74|63||

.

ayatna*.u*panatam sarvam

lIlayA_asakta.mAnasa: *x*

bhuGkte bhoga.bharam prAjJa:_tu_Aloka*m *iva locanam * .* *x *

*. *

*vwv.2324/63. The Wise One enjoys the entire collection of objects of

enjoyment obtained without effort, sportively, with an unattached mind,

like the eye of (e*x*periencing) light.

*vlm.63. All things necessary for life, are obtained with little labour of
those, who are indifferently minded about their gain; and the wise get the

free gifts of nature, with as much ease as the eye sight gets the solar

light. (Nature's.bounties of air and light and of water and vegitable food,
which are essential to

life, are denied to nobody).

*Murty.63 . One who knows truth will not be dragged by attachment and

in deserts. Whatever occurs to a jnani without his effort will be enjoyed

by him as a sport. It is like an eye which enjoys light.

काकतालिय.वत् प्राप्ता भोग.आली.ललन.आदिका ।

kAkatAliya.vat prAptA bhoga.AlI.lalana.AdikA |

स्वादिता अप्य् अङ्ग धीरस्य न दुःखाय न तुष्टये ॥५।७४।६४॥

svAditA_api_aGga dhIrasya na du:khAya na tuSTaye ||5|74|64||

.

kAkatAliyavat_prAptA bhoga.AlI.lalana.AdikA *x*

svAditA_api_aGga dhIrasya na du:khAya na tuSTaye * .* *x *

*. *

*vwv.2385.y5.74.64. Dear One! The range of enjoyments such as women,

acquired accidentally (like the palmyra fruit falling accidentally when a
crow settles on the tree), though tasted, is not for (or productive of) the
grief or satisfaction of a wise man.

*Murty.64.65 . Whatever happens to a steadfast and wise person in a chance

way like women and such enjoyment will not cause any grief. Lashing waves
can not move or shake a mountain. Similarly joys and sorrows cannot cause
any anguish to him.

*vlm.64. The gifts of nature, which are alloted by fortune to the share of

every one, are relished by the wise without their rejoicing or murmur.

*VA what is (bhogA).A/alI ?

*AS: It is bhoga+AlI meaning a series of bhoga=enjoyments.

सम्यग्दृष्ट.पथम् तज्ज्ञम् सुख.दु:ख.मती मनाक् ।

samyak.dRSTa.patham tajjJam sukha.du:kha.matI manAk |

द्वे वीच्याव् इव शैलेन्द्रम् क्षोभम् नेतुम् न शक्नुत: ॥५।७४।६५॥

dve vIcyau_iva zailendram kSobham netum na zaknuta: ||5|74|65||

.

samyag.dRSTa.patham tajjJam *x*

sukha.du:kha.matI manAk *x*

dve vIcyau_iva zaila.indram kSobham netum na zaknuta: * .* *x *

*. *

#samyag.dRSTa

#patha

#tajjJa

#zaknutas pr. [5] ac. du. 3 >#zak

<http://sanskrit.inria.fr/DICO/63.html#zak>

*vlm.65. Neither rejoicing nor bewilderment, can overtake the mind of the
way.farer, who well knows his way (and is aware of the states of its

stages); but he stands firm as the Mandáva mountain, amidst the turbulent
waves of the sea.

*Murty.65 . Whatever happens to a steadfast and wise person in a chance way

like women and such enjoyment will not cause any grief. Lashing waves can
not move or shake a mountain. Similarly joys and sorrows cannot cause any
anguish to him.

हेलयालोकयन् भोगान् मृदुर्दान्तो गत.ज्वर: ।

helayA_Alokayan bhogAn mRdu:_dAntar gata.jvara: |

स्वम् एव पदम् आलम्ब्य सर्व.भूत.अन्तर.स्थितम् ॥५।७४।६६॥

svam eva padam Alambya sarva.bhUta.antara.sthitam ||5|74|66||

.

helayA_Alokayan / helayA_alokayan *x*

bhogAn *x*

mRdur *x*

dAnta: gata.jvara: *x*

sva*m *eva padam Alambya

dependent on his very own state

sarva.bhUta.antara.sthitam

set within every being.

*vlm.66. He looks indifferently on the pains and pleasures of the world,
with his usual patience, taciturniti_and want of an*x*iety; and relies his

trust in that spirit, which resides in the interior of every body.

*Murty.66.67 . A jnani who is established in the state of the all.immanent

Self, and who is self restrained, looks at all pleasures with a sense of
indulgent sportiveness, without any anguish or hurry. He abides free of any
bewilderment. Even if he is eagerly intent upon something, he approaches
those actions with a collected mind. He is like Brahma who is zealously
engaged with his Self (in spite of incessant creation related activities).

ज्ञस् तिष्ठति गत.व्यग्रो व्यग्रेण अपि समन्वितः ।

jJa:_tiSThati gata.vyagra:_vyagreNa_api samanvita: |

जगन्ति जनयन् न इव ब्रह्मेव आत्म.परायणः ॥५।७४।६७॥

jaganti janayan na_iva brahmeva_Atma.parAyaNa: ||5|74|67||

.

jJa:_tiSThati gata.vyagra:* x*

vyagreNa_api samanvita: *x*

jaganti janayan na_iva x

brahmeva_Atma.parAyaNa: * .* *x *

*. *

*Murty.67 . A jnani who is established in the state of the all.immanent

*sv.67 Even though he appears to be engaged in the performance of

appropriate actions in this world, his consciousness is not distracted in
the least.

*vlm.67. Though beset by an*x*ious cares, he remains without the an*x*iety

of his mind; and stands steadfast with his confidence in the supreme soul,
like Brahmá in his hurry of the creation of the world.

आपतत्सु यथाकालम् यथादेशम् यथाक्रमम् ।

Apatatsu yathAkAlam yathAdezam yathAkramam |

सुख.दुःखेषु न क्षोभम् एति भू.भृद्~ऋतुष्व् इव ॥५।७४।६८॥

sukha.du:kheSu na kSobham eti bhU.bhRt.RtuSu_iva ||5|74|68||

.

Apatatsu *x *

yathAkAlam

*in its time *

yathAdezam

*in its place *

yathAkramam

*in due order *

su.kha.du:kheSu

kSobham eti *x *

bhU.bhRd.RtuSu_iva *x*

*. *

cf .062

bhUbhRdaGga

*Murty.68 He remains like a rock, unmoved by changing seasons, with out
being e*x*cited or agitated by the calamities that roll out in a sequence

according to this (assigned) times and places.

*sv.68 68.72 Whatever may befall him in accordance with the laws of time,

space and causation, whether it is pleasant or unpleasant, he remains
inwardly undisturbed.

*vlm.68. Thongh overtaken by the accidents of the times, places and

circumstances of life, yet he is not overpowered by the influence of their
pain or pleasure; but stands erect as the sturdy oak against the influence
of the seasons.

मज्जतो ऽपि बहुज्ञस्य राम कर्म.इन्द्रिय.भ्रमैः ।

majjata:_api bahu.jJasya rAma karma.indriya.bhramai: |

अ.सक्त.मनसो नित्यम् न किम्चिद् अपि मज्जति ॥५।७४।६९॥

a.sakta.manaso nityam na kimcit_api majjati ||5|74|69||

.

majjat*a:_a*pi bahu.jJasya

*of someone tho immersed in much knowledge, Ráma, *

karma.indriya.bhramai:

*w deluded sensory organs *

a.sakta.manaso nityam

*of disabled Mind always *

na kim.cit_api majjati

*not anyhow tho immersing*

*. *

*Murty.69 O Rama, a Jnani may be deeply involved in the world with his

organs of action. He, however, does not drown himself in those actions
since his mind is detached.

*sv.69 68.72 Whatever may befall him in accordance with the laws of time,

space and causation, whether it is pleasant or unpleasant, he remains
inwardly undisturbed.

*vlm.69. The wise may fail in the action of their bodily organs, and falter

in their speech also; but their strong and unconcerned minds never fail in
their operations, nor despond under the pressure of outward circumstances.

कलङ्क्यन्तः कलङ्केन प्रोच्यते हेम न अन्यथा ।

kalaGkyanta: kalaGkena procyate hema na_anyathA |

भाव.असक्त्या समासक्त उक्तो जन्तुर् हि न अन्यथा ॥५।७४।७०॥

bhAva.asaktyA samAsakta_ukta:_jantu:_hi na_anyathA ||5|74|70||

.

kalaGkyanta: kalaGkena *x*

procyate hema na_anyathA *x*

bhAva.asaktyA samAsakta_ukta: *x*

jantu:_hi na_anyathA *x *

*. *

*Murty.70 When gold is impure inside, it is called impure (otherwise not).

Similarly only when one is attached emotionally, a person can be called
'attached', not otherwise.

*vlm.70. ... and not by its outward soil; so a man becomes unholy by the

impurity of heart and foulness of his mind, and not on account of the dust
or dirt on his body.

*jd. vlm above is not translation, or even interpretation,

but moralistic misrepresentation, all too common in the "holy" vlm.

शरीराद् व्यतिरिक्तम् ज्ञम् पश्यतः प्रविवेकिनः ।

zarIrAt_vyatiriktam jJam pazyata: pravivekina: |

विकर्तित.अङ्गकस्य अपि न किम्चित् प्रविकर्तितम् ॥५।७४।७१॥

vikartita.aGgakasya_api na kimcit pravikartitam ||5|74|71||

.

zarIrAt_vyatiriktam jJam

*the knower/knowing separated from the body *

pazyata: pravivekina:

*the most discerning see/know *

vikartita.aGgakasya_api *x *

na kim.cit_pravikartitam *x*

*. *

#vikartita

*Murty.71 When the limbs of a person, who perceives his body as separate

from himself, are cut, it is as if they are not (since he does not feel the
cuts).

*sv.71 68.72 Whatever may befall him in accordance with the laws of time,

space and causation, whether it is pleasant or unpleasant, he remains
inwardly undisturbed.

*vlm.71. The learned understand the wise man apart from his body; because

the maimed body does not take away anything from the wisdom of a man.

सकृत्.प्रभातम् विमलम् यज् ज्ञातम् ज्ञातम् एव तत् ।

sakRt.prabhAtam vimalam yat_jJAtam jJAtam eva tat |

न.हि बन्धुः परिज्ञातः पुनर् अज्ञातताम् व्रजेत् ॥५।७४।७२॥

na.hi bandhu: parijJAta: punar ajJAtatAm vrajet ||5|74|72||

.

sakRt.prabhAtam vimalam *x *

ya*j_j*JAtam *x *

jJAta*m *eva tat *x *

na.hi bandhu: parijJAta: *x *

puno ajJAtatAm vrajet *x*

*. *

*Murty.72 When one knows about Self, he will never slip into ignorance.

Whatever is known remains known as knowledge for ever.

*sv.72 68.72 Whatever may befall him in accordance with the laws of time,

space and causation, whether it is pleasant or unpleasant, he remains
inwardly undisturbed.

*vlm.72. The pure and luminous soul being once known, is never to be lost
sight*.o*f, as a friend being once known, is never thought to be a foe.

सर्प.भ्रान्तौ निवृत्तायाम् न रज्ज्वाम् सर्प.भावना ।

sarpa.bhrAntau nivRttAyAm na rajjvAm sarpa.bhAvanA |

पुनर् एति यथा प्रवृण्.नदी गिरि.तटाच् च्युता ॥५।७४।७३॥

punar eti yathA pravRN.nadI giri.taTAt_cyutA ||5|74|73||

.

*when the snake.delusion is rejected*

*the rope no longer manifests the snake*.*Feeling*

*just as a trickle from a mountain.slope is lost in a river in the Rains*

*.*

*vlm. ... the river receiving its torrents from the water.fall of a hill in

the rainy season, retains no more its current after the rains have passed.

न हेम ताप.शुद्ध.अङ्गम् स्वभावम् अलम् आगतम्

na hema tApa.zuddha.aGgam svabhAvam alam Agatam

कर्दमे मग्नम् अपि तत् समादत्ते मलम् पुनः ॥५।७४।७४॥

kardame magnam api tat samAdatte malam puna: ||5|74|74||

.

na hema tApa.zuddha.aGgam

*not a heat.purified piece of gold *

svabhAvam alam Agatam

*come fully to its self.nature *

kardame magnam api tat

*when sunk in mud even that*

samAdatte malam puna:

*becomes impure again*

*. *

*AB. alam atyantam svabhAvam kSema.mAtratAm Agatam prAptam ||

*m.74 Gold that has been purified in fire, *will never acquire (internal)
impurity* even if it is buried in mire.

*vlm.74. Gold though purified by fire, *does not retain its purity* for

ever; for it becomes dirty by being thrown into the mud and mire.

*a piece of ore *

*when purified by heat *

*attains its natural state of gold*

*. *

*drop it in the mud and it becomes impure again*

क्षीणे स्व.हृदय.ग्रन्थौ न बन्धो ऽस्ति पुनो गुणैः ।

kSINe sva.hRdaya.granthau na bandha:_asti puna:_guNai: |

यत्नेन अपि पुनर् बद्धम् केन वृन्ते च्युतम् फलम् ॥५।७४।७५॥

yatnena_api puna:_baddham kena vRnte cyutam phalam ||5|74|75||

.

kSINe sva.hRdaya.granthau x

na bandha:_asti puna:_guNai: |

yatnena_api puna:_baddham x

kena vRnte cyutam phalam * .* *x *

*. *

*when Ur.own Heart.knot is undone*

*there is not again bondage to the guNa.Qualities*

*:*

*by what effort would you again be bound,*

*how would U pick a fallen fruit*

*?*

*vwv. ... By whom is a fruit that is fallen down, fastened again to the
stalk even with effort?

*vlm. ... it can never be joined any more; us the first that has fallen

down from its stalk, can be stuck to it no more.

अवच्छेद् अविचाराभ्याम् अभितः खण्डशो गतम् ।

avacchet_avicArAbhyAm abhita: khaNDaza:_gatam |

पाषाणम् च मणिम् चैव संधातुम् कस्य शक्तता ॥५।७४।७६॥

pASANam ca maNim caiva saMdhAtum kasya zaktatA ||5|74|76||

.

avacchet_avicArAbhyAm abhita: khaNDaz*ar g*atam *x*

pASANam ca maNim caiva saMdhAtum kasya zaktatA * .* *x *

*. *

*Murty.76 When a diamond is separted from its mineral state after due

investigation, it can never be passed back to the mineral state.

*sv.76 73.76 Even as a rope which had been mistaken for a snake does not

frighten one who has seen that it is a rope and not a snake, ...

*vlm.76. As no analysis can distinguish the gem from the ore, when they arc

both broken to pieces; so there is no reasoning to show the soul which is
lost with body.

विज्ञातायाम् अविद्यायाम् कः पुनः परिमज्जति ।

vijJAtAyAm a.vidyAyAm ka: puna: parimajjati |

परिज्ञाय श्वपाकानाम् यात्राम् कः प्रेक्षते द्विजः ॥५।७४।७७॥

parijJAya zva.pAkAnAm yAtrAm ka: prekSate dvija: ||5|74|77||

.

vijJAtAyAm a.vidyAyAm ka: puna: parimajjati *x*

parijJAya zva.pAkAnAm yAtrAm ka: prekSate dvija: * .* *x *

*. *

~??. When ignorance is understood and recognised, who will again drown
himself in it? When a brahmin recognises that he is in the company of low
caste people, why will he try to continue in their company? One can remove
the mistaken notion of water being treated as milk on inquiry. Similarly

the vasana of world can be removed through inquiry. | ||5|74|77||

*sv.77 77.81 ... illusion once dispelled does not return and self.knowledge

once attained is never lost.

*vlm.77. Who that knows what error is, will be s*ar g*reat a fool as to

fall to it again? as none that has known a body of men to be the pariah

chandalas, will ever like to mi*x* in their company.

*Murty.77 When ignorance is understood and recognised, who will again drown

himself in it? When a brahmin recognises that he is in the company of low
caste people, why will he try to continue in their company?

*jd. ... inflicting himself upon them.

शुद्ध.अम्भसि यथा क्षीर.धीर् विचारान् निवर्तते ।

zuddha.ambhasi yathA kSIra.dhI:_vicArAn nivartate |

संसार.वासना तद्वद् धी.विचारान् निवर्तते ॥५।७४।७८॥

saMsAra.vAsanA tadvat_dhI.vicArAn nivartate ||5|74|78||

.

zuddha.ambhasi yathA

*as in/from clear water *

kSIra.dhI:

*the Sea of Milk *

vicArAt

*after analysis "Inquiry" *

nivartate

*is turned.away *

saMsAra.vAsanA *x *

tadvat_dhI.vicArAn *x *

nivartate *x*

*. *

#vRt #nivRt A1. nivartate (ind. p. nivRtya AV. ; infin. nivartitum MBh. ;
rarely P. e.g. Pot. nivartet MBh. Hariu. ; impf. or subj. nivartat RV. ;

pf. nivAvRtur ib. ; fut. nivartiSyati MBh. ; nivartsyan Bhat2t2. ; aor.
nyavRtat ib.), to turn back , stop (trans. and intrans.) RV.&c.; to return
from (abl.) to (acc. with or without prati , or dat.) ; to return into life

, revive , be born again MBh. Ka1u. &c.; to turn away , retreat , flee ,

escape , abstain or desist from , get rid of (abl.) ib. ; to fall back ,
rebound R. ; to leave off (_sAmi , in the midst or when anything is half

finished S3Br.); § to be wanting , not to e*x*ist (yat*a:_v*Aco nivartante

, for which there are no words) TUp. ; to pass over to (loc.) MBh. ; to be

turned upon (loc. or tatra) ib.: Caus. nivartayati , ni.te (A1. Pot.

nivartayIta A1s3vS3r. ; Pass. nivartyate Ragh.) , to turn downwards , let
sink (the head) TBr. ; to turn back i.e. shorten (the hair) Br. ; to lead
or bring back , reconduct , return AV. &c. &c. ; to turn away , avert or

keep back from (abl.) MBh. Ka1u. &c. ; to give up , abandon , suppress ,
withhold , refuse , deny ; t*a:_*annul , remove , destroy Mn. MBh. Ka1u.
Pur. ; to bring t*a:_*an end i.e. perform , accomplish (a sacrifice &c.) R.
BhP. ; to procure , bestow Hariu. Ma1rkP. ; to desist from (abl.) MBh. R.

*Murty.78 One can remove the mistaken notion of water being treated as milk

on inquiry. Similarly the vasana of world can be removed through inquiry.

*vlm.78. As the mistake of milk in water, passes away upon e*x*amination of

the liquid; so the error of worldly desires, vanishes upon knowledge of
their vanity.

*VA as milk in pure water can be separated upon wise enquiry, so
also notions of samsara by the wise enquiry (knowledge of truth) are
destroyed.

*AS: I don't think milk can be separated from water e*x*cept by the
legendary swan(:.))

Just as the false notion of pure water being milk is removed by careful
thoughts, likewise the notions of samsara ...

मध्व्.अम्बु.शङ्कया तावद् विप्र.वर्यैः प्रपीयते ।

madhu.ambu.zaGkayA tAvat_vipra.varyai: prapIyate |

यावन् न अत्र परिज्ञातम् परिज्ञातम् प्रहीयते ॥५।७४।७९॥

yAvat_na_atra parijJAtam parijJAtam prahIyate ||5|74|79||

*. *

madh*u.a*mbu.zaGkayA tAvat *x*

vipra.varyai: prapIyate *x*

yAvan na_atra parijJAtam *x*

parijJAtam prahIyate * .* *x *

*. *

*vlm.79. Even learned Brahmans may fall into the error, of drinking some
liquor for pure water; until they come to detect thei:_mistake of the same.
(So the wise are deluded to error, by thei:_mistake of the same).

*Murty.79 Wise people may drink wine by mistake. Once the mistake is

realized, they will not touch that wine.

रूप.लावण्य.युक्ता अपि चित्र.कान्ता इव कामिनी ।

rUpa.lAvaNya.yuktA_api citra.kAntA_iva kAminI |

द्रव्य.मात्र=समारम्भात् तत्त्व.विद्भिर् विलोक्यते ॥५।७४।८०॥

dravya.mAtra=samArambhAt tattva.vidbhi:_vilokyate ||5|74|80||

.

rUpa.lAvaNya.yuktA api *x*

citra.kAntA iva kAminI *x*

dravya.mAtra=samArambhAt *x*

tattva.vidbhi:_vilokyate * .* *x *

*. *

*Murty.80 A lady may be beautiful and lovely. But she is made of mere

matter. Such will be the perception of wise people.

*sv.80 77.81 ... illusion once dispelled does not return and self.knowledge

once attained is never lost.

*vlm.80. Those who are acquainted with truth, took upon fairy forms and
features in no better light, than as paintings and pictures with respect to
their outward bodies.

यथा मषी.कुसुम्भ.आदि स्त्रियाः_चित्रे तथा एव हि ।

yathA maSI.kusumbha.Adi striyA:_citre tathA_eva hi |

जीवत्या अपि केशोष्ठम् कस् ताम् परि किल ग्रहः ॥५।७४।८१॥

jIvatyA* api kezoSTham ka:_tAm pari kila graha: ||5|74|81||

.

yathA

*as *maSI.kusumbha*.Adi* *x *

striyA: citre tathA_eva hi *x *

jIvatyA api kezoSTham ka:_tAm pari kila graha: *x*

*. *

#maSI.kusumbha*.Adi*

#keza*.o*STha lip

*Murty.81 A lady in a painting is made up of colours. So is a living woman

with hair and lips which are made of fire elements. Why then one gets
interested in a living woman only (when there is no real difference between
the two)

*sv.81 77.81 ... illusion once dispelled does not return and self.knowledge

once attained is never lost.

*vlm.81. The sable locks and crimson lips of the fairy, are pourtrayed

as in black and red in a picture; so their is no difference

of the figure in its living form or in painting.

अनुभूतो गुडः स्वादुर् अपि दाह.विकर्तनैः ।

anubhUta:_guDa: svAdu:_api dAha.vikartanai: |

न शक्यते ऽन्यथा.कर्तुम् तत्त्व.आलोकस् तथा आत्मनः ॥५।७४।८२॥

na zakyate_anyathA.kartum tattva.Aloka:_tathA_Atmana: ||5|74|82||

.

anubhUt*ar gu*Da: *x*

svAdur api dAha.vikartanai: *x*

na zakyate anyathA.kartum *x*

tattva*.A*lokas tathA Atmana: * .* *x *

*. *

#guDa

#vikartana

*Murty.82 The taste of jaggery can not be reversed by things like thirst
and such. So is the understanding of the nature of Self and e*x*perience of
it. They can never be reversed by any other (e*x*perience)

*sv.82 82.84 Can one restore to the tree the fruit that has fallen from it?

*vlm.82. The idea of sweetness which is accompanied with that of molasses,

is not to be separated in the mind even by its separation from the body; in
the same manner the idea of bliss is inseparably accompanied with that of
the soul, which is indestructible by the destruction of the body.

परव्यसनिनी नारी व्यग्रा अपि गृह.कर्मणि ।

paravyasaninI nArI vyagrA_api gRha.karmaNi |

तद् एव आस्वादयत्य् अन्तः पर.सङ्ग.रसायुनम् ॥५।७४।८३॥

tat_eva_AsvAdayati_anta: para.saGga.rasAyunam ||5|74|83||

.

paravyasaninI nArI vyagrA api gRha.karmaNi *x*

tad eva AsvAdayati_anta: para.saGga.rasAyunam * .* *x *

*. *

#paravyasani #vyagra #parasaGga #rasAyuna >

*vwv.2276. A woman e*x*cessively attached t*a:_*another person (or a

paramour), though intently occupied with household duties, enjoys only that

eli*x*ir (o*r g*ratifying thought) of union with that person (or paramour),
in her mind.

*Murty.83.84 . When a lady is interested in a person, she will e*x*perience

the joy of union with him (in her mind) even if she is engaged in her

duties. Similarly one who is reposed in Brahman will always be e*x*perienceing

the bliss of that repose. Even celestial beings can not shake him out of
that.

*sv.83 82.84 Can one restore to the tree the fruit that has fallen from it?

*vlm.83. Spiritual felicity may be enjoyed in this corporeal body, in the

same manner, as one enjoys the pleasure of imagination, while he is
occupied with his bodily functions.

#paravyasin

#vyagra

#parasaGga

#rasAyuna

एव तत्त्वे परे शुद्धे धीरो विश्रान्तिम् आगतः ।

eva tattve pare zuddhe dhIra:_vizrAntim Agata: |

न शक्यते चालयितुम् देवैर् अपि स.वासवैः ॥५।७४।८४॥

na zakyate cAlayitum devai:_api sa.vAsavai: ||5|74|84||

.

eva tattve pare zuddhe dhIr*a:_v*izrAntim Agata: *x*

na zakyate cAlayitum devai:_api sa.vAsavai: * .* *x *

*. *

jd#vAsava #savAsava >

*vlm.84. Thus a man who is steadfast in his spiritual meditation, and

intent upon the supreme soul, is not to be turned away from it by the power
of the gods, or by the jealousy of Indra (for the preservation of his
dignity, from its being superceded by an austere devotee).

*Murty.84 . When a lady is interested in a person, she will e*x*perience

the joy of union with him (in her mind) even if she is engaged in her

duties. Similarly one who is reposed in Brahman will always be e*x*perienceing

the bliss of that repose. Even celestial beings can not shake him out of
that.

*vwv.2277/84 Thus, the wise one, who has attained repose in the Pure

Supreme Being, cannot be shaken (or disturbed) even by the gods along with
Indra.

#savAsava

पर.व्यसनिनी नारी केन भर्त्रा बलीयसा ।

para.vyasaninI nArI kena bhartrA balIyasA |

विस्मारिता स्वसंकल्प.कान्त.सङ्ग.महोत्सवम् ॥५।७४।८५॥

vismAritA sva.saMkalpa.kAnta.saGga.mahA.utsavam ||5|74|85||

.

para.vyasaninI nArI

An other.passionate woman

kena bhartrA balIyasA *x*

vismAritA *x*

sva.saMkalpa.kAnta.saGga*.clinging/intercourse.*mahotsavam * .* *x *

*. *

*Murty.85 If a lady is amoroulsy involved with another person, which

husband can pull her out of that memory? She will be constantly engaged
with the memory of amorous union with her lover.

*sv.85 The knower of truth regards even the most beautiful woman as a

painted image; that is the truth, for both of them are made of the same
substance (earth, water, etc. )

*vlm.85. As there is no lover of a licentious woman, that can turn her

heart from the dearest object of her love; so there is nothing in the world
that can alienate the fickle mind, from its love of spiritual joy,

जगत्.समर.सानन्द.चित्.आलोक.अवलम्बनम् ।

jagat.samara.sa.Ananda.cit.Aloka.avalambanam |

केन विस्मार्यते बुद्धिस् तत्त्व.ज्ञस्य महात्मनः ॥५।७४।८६॥

kena vismAryate buddhi:_tattva.jJasya mahAtmana: ||5|74|86||

.

jagat.samara.sAnanda.cid*.A*loka.avalambanam

*m world*.samara.sAnanda.cid*.A*loka.avalambana

kena vismAryate *x *

*the buddhi.Intellect* *x *

tattvajJasya mahAtmana:

*of a Thatness.Knower, a Great.Soul*

*. *

#avalambana

*sv.86 When thus the truth is seen, desire to possess does not arise in the
heart.

*vlm.86. There is no such joy in the whole world, which is able to divert

the mind of the magnanimous, philosopher, from its reliance on the delight
of intellectual light.

*Murty.86 The mind of wise man who knows the truth, can never be turned

from the memory of that bliss, which is the very essence of all happiness
and joy in the world.

#avalambana

समग्र.सुख.दुःख.आढ्यम् व्यवहारम् अखण्डितम् ।

samagra.sukha.du:kha.ADhyam vyavahAram akhaNDitam |

कुर्वन् कुल.जन.आयतो भर्तृ.श्वशुर.खेदितः ॥५।७४।८७॥

kurvan kula.jana.Ayatta:_bhartR.zvazura.khedita: ||5|74|87||

.

*tho good.spaces & bad.spaces abound*

*doing business*

*ze is never disappointed*

*serving the Family*

*afflicted with inlaws*

.

*jd. you will see, as you progress in this work, that the Poet often
mentions troublesome inlaws

when he wants an E*x*ample of the troubles of this world.

I think it is true for most cultures that Inlaws, esp. the Mother.in.Law,
are a common target of standup comedians

.

*vlm.87. As a domiciled woman who is subject t*a:_*all domestic toils and

privations, and is constantly employed in her household driidgeries, and
subjected to maltreatment under the subjection of her husband and

father.in.law:—

#Ayatta – at the disposition of (the Family)

#akhaNDita . disappointed (as a lover)

यथा संकल्प.कान्तेन भवत्यानन्द.मन्थरः ।

yathA saMkalpa.kAntena bhavati_Ananda.manthara: |

वधू.लोको व्यसन.वान् दुःख.वृन्दैर् न बाध्यते ॥५।७४।८८॥

vadhU.loka: vyasana.vAn du:kha.vRndai:_na bAdhyate ||5|74|88||

.

yathA saMkalpa.kAntena *x*

bhavaty

*becomes *

*Happiness*.manthara: *x *

vadhU.loko

*a woman of the world *

vyasana.vAn

*as in her trade *

du:kha.vRndai:_na bAdhyate

*with *

vadhU.loka common? bride

*sv.88 In both these cases it is impossible for anyone to prevent such

behaviour, i.e., make the woman forget her lover or make the sage forget
the truth.

*vlm.88. Has still the comfort of thinking on her sweet heart, and

dissipate her sorrows with the thought of her favourite lover; such is the
mystic love of spiritualists: (as that of Persean Mystic poets).

*Murty.88.89 . A lady who is interested in a lover will never be bothered

about the sufferings or harassments caused on that account by her husband
and other relatives. She will be dreaming about her happy union with her
lover. Similarly a 'jnani', who is free of ignorance, will be blissfully
united with his Self, even while he is engaged in worldly activities.

यथा विगलित.अविद्यो व्यवहार.परो ऽप्य् अलम् ।

yathA vigalita.avidya:_vyavahAra.para:_api_alam |

सम्यग्.दृष्टिः सदाचारो मुदम् एत्य् अन्तरात्मना ॥५।७४।८९॥

samyak.dRSTi: sadAcAra:_mudam eti_antarAtmanA ||5|74|89||

.

yathA

*as *

vigalita.avidya:

*ignorance has disappeared *

vyavahAra.para: api alam *x *

samyag.dRSTi: sadAcAro *x *

muda*m *eti *x *

antarAtmanA

*w the inner self*

*. *

*sv.89 The enlightened sage knows ...

*vlm.89. So the man who is bound to the cares of worldly affairs, has the

consolation of his soul and spiritual bliss, by freeing his mind from
ignorance, and conducting himself in the right way, by his comprehensive
view of all things. (The worldly man may have the blessing of
spiritualism).

*Murty.89 . A lady who is interested in a lover will never be bothered

##gal . #vigal . #*vigalita *. flowed away, dried up • melted away,

dissolved • fallen down or out, slipped out of (tasmAt) • disappeared,
vanished • come forth • trickled, oozed +

विद्यते न निकृत्त.अङ्गो गलद् अश्रुर् न रोदिति ।

vidyate na nikRtta.aGga:_galat_azru:_na roditi |

दह्यते न प्रदग्धो ऽपि नष्टो ऽपि न विनश्यति ॥५।७४।९०॥

dahyate na pradagdha:_api naSTa:_api na vinazyati ||5|74|90||

.

...

vidyate na

*there is not known to be *

.

nikRtta.aGga:

*lacerated.body *

galat_azru:

*pouring.tears *

na roditi

*does not bewail *

dahyate

*being burned *

na pradagdha: api

*is not even scorched *

naSTa: api na vinazyati

*tho destroyed it is not destroyed*

*. *

*Murty.90 A 'jnani' will never be completely lost or destroyed even if his

limbs are cut off or even if his body is burnt.

*sv.90 ... that his self is not cut when the body is cut, does not weep

when the eyes shed tears, is not burnt when the body is burnt, and is not
lost when everything is lost.

*vlm.90. He does not break under his bodily torture, nor does he wail with

his bleediug heart and weeping eyes; he is not burnt by the flame of his
martyrdom, nor does he die when perishing under the scourge of the stake

and stock of persecution. (As the crucifi*x*ion of Mandavy did not alter

the tenor of his mind. Gloss. Nor the unity of Mansur belief was changed by

the cruciating pains of the cross. So says Hafiz. Kashad maqshe Ana.al Haq

bar Zamin khun; cho Mansur ar Kuni bar daram imshab).

व्यपगत.सुख.दुःख.संनिपातः_

vyapagata.sukha.du:kha.saMnipAta:_

विधि.विधुरेष्व् अपि संकटेष्व् अचितः

vidhi.vidhureSu_api saMkaTeSu_acita:

विलसतु सदने पुरोत्तमे वा

vilasatu sadane purottame vA

वितत.गिरौ विपिने तपोवने वा ॥५।७४।९१॥

vitata.girau vipine tapovane vA ||5|74|91||

.

vyapagata.sukha.du:kha.saMnipAta: *x *

vidhi.vidhureSu api saMkaTeSv acita: *x *

vilasatu sadane *x *

purottame vA *x *

vitata.girau vipine tapovane vA *x*

*. *

*sv.91 Whatever may befall him, whether he is destitute or affluent,

whether he lives in a palace or in a forest he is inwardly undisturbed.

*vlm.91. The mind is free from the pain and pleasure which befall to the

lot of humanity, and is unmoved amidst all the mishaps of fortune. The
devotee rejoices in the region of his spiritual bliss, whether he remains
in his hermitage in the forest, or wanders about in deserts, or ranges wide
over mountains.

*Murty.91 Free and unconscious of all joys and sorrows due to calamities

and destiny, a 'jnani' shines bright whether living in a palace or
hermitage or on a hill or a forest.

*.*

*o*ॐ*m*

*.*

*next Canto*

*FM5075*

*+++*

DN5074 DISPASSION 2.my24.25

सर्ग ५.७४

sarga 5.74

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

लीलया अपश्यति वपुः कालेन आत्मनि जायते ।

lIlayA_apazyati vapu: kAlena_Atmani jAyate |

रम्यस्य अपश्यतो वक्त्रम् हृदि दौरूप्य.धीर् इव ॥५।७४।१॥

ramyasya_apazyat*a:_v*aktram hRdi daurUpya.dhI:_iva ||5|74|1||

तत्.वशाद् इयम् आयाता महती मेदुर.उदरा ।

tat.vazAt iyam AyAtA mahatI medura.udarA |

माया मद.महा.शक्तिः सुर.आस्वाद.लवाद् इव ॥५।७४।०२॥

mAyA mada.mahA.zakti: sura.AsvAda.lavAt_iva ||5|74|02||

तया अनया विकारिण्या तद्.अतद्.भाव=भूतया ।

tayA_anayA vikAriNyA tat.atat.bhAva=bhUtayA |

इदम् सम्पन्नम् अखिलम् तापाद् इव मरौ पयः ॥५।७४।०३॥

idam sampannam akhilam tApAt_iva marau paya: ||5|74|03||

मनो बुद्धिर् ऽहम्कारो वासनाश् च इन्द्रियाण्य् अपि ।

mano buddhi:_ahamkAra:_vAsanA:_ca_indriyANi_api |

एवम्.कलित.नाम.अङ्कैः स्फुरत्य् आत्म.अब्धिर् अम्बुभिः ॥५।७४।०४॥

evam.kalita.nAma.aGkai: sphurati_Atma.abdhi:_ambubhi: ||5|74|04||

चित्त.अहम्कारयोर् द्वित्वम् वचस्य् अस्ति न वस्तुतः ।

citta.ahamkArayo:_dvitvam vacasi_asti na vastuta: |

यच् चिttam स ह्य् अहम्कारो यो ऽहम्कारो मनो हि तत् ॥५।७४।०५॥

yat_cittam sa: hi_ahamkAra:_ya:_ahamkAra:_mano hi tat ||5|74|05||

व्यतिरिक्तम् हिमाच् छौक्ल्यम् इति संकल्प्यते यथा ।

vyatiriktam himAt_zauklyam iti saMkalpyate yathA |

मुधा एव कल्प्यते भेदश् चित्त.अहम्कारयोस् तथा ॥५।७४।०६॥

mudhA_eva kalpyate bheda:_citta.ahamkArayo:_tathA ||5|74|06||

मनो ऽहंकारयोर् अन्तर् द्वयोर् एकतर.क्षये ।

mana:_ahamkArayo:_antar dvayo:_ekatara.kSaye |

क्षीणे द्वे एव हि यथा पट.शौक्ल्ये पट.क्षये ॥५।७४।०७॥

kSINe dve eva hi yathA paTa.zauklye paTa.kSaye ||5|74|07||

तुच्छाम् मोक्ष.धियम् त्यक्त्वा बन्ध.बुद्धिम् तथा एषणाम् ।

tucchAm mokSa.dhiyam tyaktvA bandha.buddhim tathA_eSaNAm |

स्व.वैराग्य.विवेकाभ्याम् केवलम् पक्षयेद् मनः ॥५।७४।०८॥

sva.vairAgya.vivekAbhyAm kevalam pakSayet_mana: ||5|74|08||

मोक्षो मे ऽस्त्व् इति चिन्ता अन्तर् जाता चेद् उत्थितम् मनः ।

mokSa:_me_astu_iti cintA_antar jAtA cet_utthitam mana: |

मनन.उत्के मनस्य् उच्छैर् वपुर्.दोषाय केवलम् ॥५।७४।०९॥

manana.utke manasi_ucchai:_vapu:.doSAya kevalam ||5|74|09||

आत्मन्य् अतीते सर्वस्मात् सर्व.भूते ऽथवा तते ।

Atmani_atIte sarvasmAt sarva.bhUte_athavA tate |

को बन्धः कश् च वा मोक्षो निर्मूलम् मननम् कुरु ॥५।७४।१०॥

ka:_bandha: ka:_ca vA mokSo nirmUlam mananam kuru ||5|74|10||

वायुः स्पन्दन.धर्मत्वाद् यदा चलति देहके ।

vAyu: spandana.dharmatvAt_yadA calati dehake |

तदा स्फुरति हस्त.अङ्ग.रसना.पल्लव.अवली ॥५।७४।११॥

tadA sphurati hasta.aGga.rasanA.pallava.avalI ||5|74|11||

पादपे पल्लव.श्रेणीम् चालयत्य् अनिलः_यथा ।

pAdape pallava.zreNIm cAlayati_anila:_yathA |

तथैव अङ्ग.अवलीम् वायुर् देहे संचालयत्य् अलम् ॥५।७४।१२॥

tathaiva_aGga.avalIm vAyu:_dehe saMcAlayati_alam ||5|74|12||

चित्.सर्वव्यापिनी सूक्ष्मा न चला न एव चाल्यते ।

cit.sarva.vyApinI sUkSmA na calA na_eva cAlyate |

न स्वतः स्पन्दम् आयाति देवाचल इव अनिलैः ॥५।७४।१३॥

na svata: spandam AyAti deva.acala* iva_anilai: ||5|74|13||

प्रतिबिम्बित.सर्वार्था केवलम् स्वात्मनि स्थिता ।

pratibimbita.sarvArthA kevalam svAtmani sthitA |

प्रकाशयति बोधेन जगन्ति इमानि दीपवत् ॥५।७४।१४॥

prakAzayati bodhena jaganti_imAni dIpavat ||5|74|14||

तत्र को ऽयम् मुधा मोहो भवताम् अतिदुःखदः ।

tatra ka:_ayam mudhA moha:_bhavatAm ati.du:kha.da: |

अयम् सो ऽहम् मम अङ्गानि मम इदम् चेति दुर्.धियाम् ॥५।७४।१५॥

ayam so aham mama_aGgAni mama_idam ca_iti dur.dhiyAm ||5|74|15||

इति कल्लोल.हतया दृशा नित्यम् अ.नित्यया ।

iti kallola.hatayA dRzA nityam a.nityayA |

ज्ञत्व.कर्तृत्व.भोक्तृत्व.क्रिया समुपलभ्यते ॥५।७४।१६॥

jJatva.kartRtva.bhoktRtva.kriyA sam.upalabhyate ||5|74|16||

तत्र अयम् अहम् आगन्ता भोक्ता कर्ता इति जायते ।

tatra_ayam aham AgantA bhoktA kartA_iti jAyate |

मुधा इव अज्ञात.नानता मृगतृष्णा इव वासना ॥५।७४।१७॥

mudhA_iva_ajJAta.nAnatA mRgatRSNA_iva vAsanA ||5|74|17||

अज्ञता एषा मनो.मत्त.मृगम् विषय.तर्षुलम् ।

ajJatA_eSA mana:.matta.mRgam viSaya.tarSulam |

असत्या एव हि सत्या इव मृग.तृष्णा इव कर्षति ॥५।७४।१८॥

asatyA_eva hi satyA_iva mRga.tRSNA_iva karSati ||5|74|18||

विज्ञाता सत्य.रूपा अङ्ग नाशम् याति पलायते ।

vijJAtA satya.rUpA_aGga nAzam yAti palAyate |

विप्र.मध्यात् परिज्ञाता यथा चाण्डाल.कन्यका ॥५।७४।१९॥

vipra.madhyAt parijJAtA yathA cANDAla.kanyakA ||5|74|19||

अविद्या सम्परिज्ञाता न च एनम् परिकर्षति ।

avidyA samparijJAtA na ca_enam parikarSati |

मृगतृष्णा परिज्ञाता तर्षुलम् न अवकर्षति ॥५।७४।२०॥

mRgatRSNA parijJAtA tarSulam na_avakarSati ||5|74|20||

परमार्थ.अवबोधेन स.मूलम् राम वासना ।

paramArtha.avabodhena samUlam rAma vAsanA |

दीपेन इव अन्धकार.श्रीर् गलत्य् आलोक एति च ॥५।७४।२१॥

dIpena_iva_andhakAra.zrIr galati_Aloka_eti ca ||5|74|21||

"न अस्त्य् अविद्या" इति संजाते निश्चये शास्त्र.युक्तितः ।

"na_asti_avidyA"_iti saMjAte nizcaye zAstra.yuktita: |

गलत्य् अविद्या तापेन तुषार.कणिका यथा ॥५।७४।२२॥

galati_avidyA tApena tuSAra.kaNikA yathA ||5|74|22||

"देहस्य अस्य जडस्य" अर्थे किम् भोगैर् इति निश्चयः ।

"dehasya_asya jaDasya"_arthe kim bhogai:_iti nizcaya: |

भिन्नत्य् आशा.मलम् ज्ञाता पञ्जरम् केसरी यथा ॥५।७४।२३॥

bhinnati_AzA.malam jJAtA paJjaram kesarI yathA ||5|74|23||

आशा.परिकरे राम नूनम् परिहृते हृदा ।

AzA.parikare rAma nUnam parihRte hRdA |

पुमान् आगत.सौन्दर्यो_ह्लादम् आयाति चन्द्रवत् ॥५।७४।२४॥

pumAn Agata.saundarya:_hlAdam AyAti candravat ||5|74|24||

पराम् शीतलताम् एति वृष्टि.धौत इव अचलः ।

parAm zItalatAm eti vRSTi.dhauta* iva_acala: |

निर्वृतिम् परमाम् धत्ते प्राप्त.राज्य इव अधमः ॥५।७४।२५॥

nirvRtim paramAm dhatte prApta.rAjya* iva_adhama: ||5|74|25||

शोभते परया लक्ष्म्या शरदि इव नभस्तलम् ।

zobhate parayA lakSmyA zaradi_iva nabhastalam |

आत्मन्य् एव न मात्य् उच्चैः कल्पस्य अन्त इव अर्णवः ॥५।७४।२६॥

Atmani_eva na mAti_uccai: kalpasya_anta_iva_arNava: ||5|74|26||

भवत्य् अपेत.संरम्भो वृष्टि.मूक इव अम्बुदः ।

bhavati_apeta.saMrambha:_*v*RSTi.mUka* iva_ambuda: |

तिष्ठत्य् आत्मनि संवेत्ता प्रश्न.अन्त इव वारिधिः ॥५।७४।२७॥

tiSThati_Atmani saMvettA prazna.anta* iva vAridhi: ||5|74|27||

परम् धैर्यम् उपादत्ते स्थैर्यम् मेरुर् इव अचलः ।

param dhairyam upAdatte sthairyam meru:_iva_acala: |

राजते स्वच्छया लक्ष्म्या शान्त.इन्धन इव अनलः ॥५।७४।२८॥

rAjate svacchayA lakSmyA zAnta.indhana* iva_anala: ||5|74|28||

भवत्य् आत्मनि निर्वाणः प्रशान्त इव दीपकः ।

bhavati_Atmani nirvANa: prazAnta* iva dIpaka: |

तृप्तिम् आयाति परमाम् नरः पीत.अमृतो यथा ॥५।७४।२९॥

tRptim AyAti paramAm nara: pIta.amRta:_yathA ||5|74|29||

अन्तर् दीपो घट इव मध्य.ज्वाल इव अनलः ।

anta:_dIpar ghaTa* iva madhya.jvAla* iva_anala: |

स्फुरद् दीप्तिर् मणिर् इव प्रयात्य् अन्तः प्रकाशताम् ॥५।७४।३०॥

sphurat_dIpti:_maNi:_iva prayAti_anta: prakAzatAm ||5|74|30||

सर्व.आत्मकम् सर्व.गतम् सर्व.ईशम् सर्व.नायकम् ।

sarva.Atmakam sarva.gatam sarva.Izam sarva.nAyakam |

सर्व.आकारम् निर्.आकारम् स्वम् आत्मानम् प्रपश्यति ॥५।७४।३१॥

sarva.AkAram nir.AkAram svam AtmAnam prapazyati ||5|74|31||

हसत्य् अलम् अतीत.अस्ताः पेलवा दिवसा अवलीः ।

hasati_alam atIta.astA: pelavA* divasA_avalI: |

यासु स्मर.शर.श्रेणी.चपलम् चित्तम् आस्थितम् ॥५।७४।३२॥

yAsu smara.zara.zreNI.capalam cittam Asthitam ||5|74|32||

सङ्ग.रङ्ग.विनिष्क्रान्तः शान्तमान.मनो.ज्वरः ।

saGga.raGga.viniSkrAnta: zAntamAna.mana:jvara: |

अध्यात्म.रतिर् आसीनः पूर्णः पावन.मानसः ॥५।७४।३३॥

adhyAtma.rati:_AsIna: pUrNa: pAvana.mAnasa: ||5|74|33||

निर्मृष्ट.काम.पङ्क.अङ्कश् छिन्न.बन्ध.निज.भ्रमः ।

nirmRSTa.kAma.paGka.aGka:_chinna.bandha.nija.bhrama: |

द्वन्द्व.दोष.भय.उन्मुक्तस् तीर्ण.संसार.सागरः ॥५।७४।३४॥

dvandva.doSa.bhaya.unmukta:_tIrNa.saMsAra.sAgara: ||5|74|34||

प्राप्त.अनुत्तम.विश्रान्तिर् लब्ध.अलभ्य.परास्पदः ।

prApta.anuttama.vizrAnti:_labdha.alabhya.parAspada: |

अ.निवृत्ति.पदम् प्राप्तो मनसा कर्मणा गिरा ॥५।७४।३५॥

a.nivRtti.padam prApta:_manasA karmaNA girA ||5|74|35||

सर्व.अभिवाञ्छित.आरम्भो न किम्चिद् अपि वाञ्छति ।

sarva.abhivAJchita.Arambho na kimcit_api vAJchati |

सर्व.अनुमोदित.आनन्दो न किम्चिद् अनुमोदते ॥५।७४।३६॥

sarva.anumodita.Anando na kimcit_anumodate ||5|74|36||

न ददाति न च आदत्ते न स्तौति न च निन्दति ।

na dadAti na ca_Adatte na stauti na ca nindati |

न अस्तम् एति न च उदेति न तुष्यति न शोचति ॥५।७४।३७॥

na_astam eti na ca_udeti na tuSyati na zocati ||5|74|37||

सर्व.आरम्भ.परित्यागी सर्व.उपाधि.विवर्जितः ।

sarva.Arambha.parityAgI sarva.upAdhi.vivarjita: |

सर्व.आशा.सम्परित्यागी जीवन्.मुक्त इति स्मृतः ॥५।७४।३८॥

sarva.AzA.samparityAgI jIvan.mukta_iti smRta: ||5|74|38||

सर्व.एषणाः परित्यज्य चेतसा भव मौनवान् ।

sarva.eSaNA: parityajya cetasA bhava maunavAn |

धारा निर्.अवशेषेण यथा त्यक्त्वा पयो.धरः ॥५।७४।३९॥

dhArA nir.avazeSeNa yathA tyaktvA paya:dhara: ||5|74|39||

न तथा सुखयत्य् अङ्ग संलग्ना वर.वर्णिनी ।

na tathA sukhayati_aGga saMlagnA vara.varNinI |

यथा सुखयति स्वान्तम् इन्दु.शीता निराशता ॥५।७४।४०॥

yathA sukhayati svAntam indu.zItA nirAzatA ||5|74|40||

न तथा इन्दुः सुखयति कण्ठ.लग्नो अपि राघव ।

na tathA_indu: sukhayati kaNTha.lagno api rAghava |

नैराश्यम् सुखयत्य् अन्तर् यथा सकल.शीतलम् ॥५।७४।४१॥

nairAzyam sukhayati_antar yathA sakala.zItalam ||5|74|41||

पुष्प.पूर्ण.नव.लतो न तथा राजते मधुः ।

puSpa.pUrNa.nava.lato na tathA rAjate madhu: |

यथा.उदार.मतिर् मौनी नैराश्य.सम.मानसः ॥५।७४।४२॥

yathA.udAra.mat*i:_m*aunI nairAzya.sama.mAnasa: ||5|74|42||

न हिमद्रेर् न मुक्ताभ्यो न रम्भाभ्यो न चन्दनात् ।

na himadre:_na muktAbhyo na rambhAbhyo na candanAt |

न च चन्द्रमसः शैत्यम् नैरश्याद् यद् अवाप्यते ॥५।७४।४३॥

na ca candramasa: zaityam nairazyAt_yat_avApyate ||5|74|43||

अपि राज्याद् अपि स्वर्गाद् अपि इन्दोर् अपि माधवात् ।

api rAjyAt_api svargAt_api_indo:_api mAdhavAt |

अपि कान्ता.समासङ्गाद् नैराश्यम् परमम् सुखम् ॥५।७४।४४॥

api kAntA.samAsaGgAt_nairAzyam paramam sukham ||5|74|44||

तृणवन् न उपकुर्वन्ति यत्र त्रि.भुवन.श्रियः ।

tRNavan na_upakurvanti yatra tri.bhuvana.zriya: |

सा परा निर्वृतिः साधो नैरश्याद् उपलभ्यते ॥५।७४।४५॥

sA parA nirvRti:, sAdho, nairazyAt_upalabhyate ||5|74|45||

आपत्.करञ्ज.परशुम् पराया निर्वृतेः पदम् ।

Apat.karaJja.parazum parAyA* nirvRte: padam |

पुष्प.गुच्छम् शम.तरोर् आलम्बस्य निराशताम् ॥५।७४।४६॥

puSpa.guccham zama.taro:_Alambasya nirAzatAm ||5|74|46||

गोष्पदम् पृथिवी मेरुः स्थानुर् आशाः समुद्गिकाः ।

goSpadam pRthivI meru: sthAnu:_AzA: samudgikA: |

तृणम् त्रि.भुवनम् राम नैराश्य.अलंकृत.आक्र्तेः ॥५।७४।४७॥

tRNam tri.bhuvanam rAma nairAzya.alaMkRta.Akrte: ||5|74|47||

दान.आदान.समाहार.विहार.विभव.आदिकाः ।

dAna.AdAna.samAhAra.vihAra.vibhava.AdikA: |

क्रिया जगति हस्यन्ते निर्.आशैः पुरुष.उत्तमैः ॥५।७४।४८॥

kriyA* jagati hasyante nir.Azai: puruSa.uttamai: ||5|74|48||

पदम् यस्य न बध्नाति कदाचित् कलना हृदि ।

padam yasya na badhnAti kadAcit kalanA hRdi |

तृणी.कृत.त्रि.भुवनः केन असाव् उपमीयते ॥५।७४।४९॥

tRNI.kRta.tri.bhuvana: kena_asau_upamIyate ||5|74|49||

इदम् एव अस्त्व् इदम् मा अस्तु मम इति हृदि रञ्जना ।

idam eva_astu_idam mA_astu mama_iti hRdi raJjanA |

न यस्य अस्ति तम् आत्म.ईशम् तोलयन्ति कथम् जनाः ॥५।७४।५०॥

na yasya_asti tam Atma.Izam tolayanti katham janA: ||5|74|50||

सर्व=संकट.पर्यन्तम् अ=संकटम् अलम् सुखम् ।

sarva=saMkaTa.paryantam a=saMkaTam alam sukham |

सौभाग्यम् परमम् बुद्धेर् नैराश्यम् अवलम्ब्यताम् ॥५।७४।५१॥

saubhAgyam paramam buddhe:_nairAzyam avalambyatAm ||5|74|51||

न आशास् तेन त्वम् आशानाम् विद्धि मिथ्याभ्रमम् जगत् ।

na_AzA:_tena tvam AzAnAm viddhi mithyAbhramam jagat |

वहद् रथ.स्थ.दिक्.चक्र.परावर्तवद् उत्थितम् ॥५।७४।५२॥

vahat_ratha.stha.dik.cakra.parAvartavat_utthitam ||5|74|52||

किम् मुह्यसि महाबाहो मूर्ख.वद् बोधितो ऽपि सन् ।

kim muhyasi mahAbAho mUrkha.vat_bodhita:_api san |

मम इदम् तद् अयम् सो ऽहम् इत्य् उद्भ्रान्तेन चेतसा ॥५।७४।५३॥

mama_idam tat_ayam so aham iti_udbhrAntena cetasA ||5|74|53||

आत्मा एव इदम् जगत्.सर्वम् नानाता इह न विद्यते ।

AtmA_eva_idam jagat.sarvam nAnAtA_iha na vidyate |

एक.रूपम् जगज् ज्ञात्वा धीरैर् नाम न खिद्यते ॥५।७४।५४॥

eka.rUpam jagaj_jJAtvA dhIrai:_nAma na khidyate ||5|74|54||

यथाभूत.पदार्थ.ओघ.दर्शनाद् एव राघव ।

yathAbhUta.padArtha.ogha.darzanAt_eva rAghava |

परमाश्वासनम् बुद्धैर् नैराश्यम् अधिगच्छति ॥५।७४।५५॥

paramAzvAsanam buddhai:_nairAzyam adhigacchati ||5|74|55||

भाव.अभाव.विसंवादमुक्तम् आद्यन्तयोः स्थितम् ।

bhAva.abhAva.vi.saMvAdamuktam Adyantayo: sthitam |

यद् रूपम् तत्_समालम्ब्य पदार्थानाम् स्थितिम् कुरु ॥५।७४।५६॥

yat_rUpam tat_samAlambya padArthAnAm sthitim kuru ||5|74|56||

वैराग्य.वीर.मनसो माया इयम् इति मोहनी ।

vairAgya.vIra.manasa:_mAyA_iyam iti mohanI |

पलाय्य याति संसारी मृगी केसरिणो यथा ॥५।७४।५७॥

palAyya yAti saMsArI mRgI kesariNa:_yathA ||5|74|57||

कान्ताम् उद्दाम.मदनम् लोलाम् वन.लताम् इव ।

kAntAm uddAma.madanam lolAm vana.latAm iva |

जर्जर.उपल.पाञ्च.आली.समाम् पश्यति धीर.धीः ॥५।७४।५८॥

jarjara.upala.pAJca.AlI.samAm pazyati dhIra.dhI: ||5|74|58||

भोगा न आनन्दयन्त्य् अन्तः खेदयन्ति न च आपदः ।

bhogA* na_Anandayanti_anta: khedayanti na ca_Apada: |

दृश्य.श्रियो हरन्त्य् अङ्ग नतम् अद्रिम् अनिलाः ॥५।७४।५९॥

dRzya.zriya:_haranti_aGga natam adrim anilA: ||5|74|59||

रक्त.बाल.अङ्गनस्य अपि ज्ञस्य उदार.धिया मुनेः ।

rakta.bAla.aGganasya_api jJasya_udAra.dhiyA mune: |

कणशः पांसुताम् यान्ति मनसः स्मरसायकाः ॥५।७४।६०॥

kaNaza: pAMsutAm yAnti manasa: smarasAyakA: ||5|74|60||

रागद्वेषैः स्वरूप.ज्ञो न अवशः परि.कृष्यते ।

rAgadveSai: svarUpa.jJo na_avaza: pari.kRSyate |

स्पन्द एव अस्य न एताभ्याम् किम्.उत.आक्रमणम् भवेत् ॥५।७४।६१॥

spanda* eva_asya na_etAbhyAm kim.uta.AkramaNam bhavet ||5|74|61||

सम.दृष्ट.लतालोल.वनितो ऽद्रि.शिलाकृतिः ।

sama.dRSTa.latAlola.vanita:_adri.zilAkRti: |

सुख.दुःखेषु न क्षोभम् एति भूभृद्.ऋतुष्व् इव ॥५।७४।६२॥

su.kha.du:kheSu na kSobham eti bhU.bhRt.RtuSu_iva ||5|74|62||

अयत्न.उपनतम् सर्वम् लीलया असक्त.मानसः ।

ayatna.upanatam sarvam lIlayA_asakta.mAnasa: |

भुङ्क्ते भोग.भरम् प्राज्ञस् त्व् आलोकम् इव लोचनम् ॥५।७४।६३॥

bhuGkte bhoga.bharam prAjJas_tv_Alokam iva locanam ||5|74|63||

काकतालिय.वत् प्राप्ता भोग.आली.ललन.आदिका ।

kAkatAliya.vat prAptA bhoga.AlI.lalana.AdikA |

स्वादिता अप्य् अङ्ग धीरस्य न दुःखाय न तुष्टये ॥५।७४।६४॥

svAditA_api_aGga dhIrasya na du:khAya na tuSTaye ||5|74|64||

सम्यग्दृष्ट.पथम् तज्ज्ञम् सुख.दु:ख.मती मनाक् ।

samyak.dRSTa.patham tajjJam sukha.du:kha.matI manAk |

द्वे वीच्याव् इव शैलेन्द्रम् क्षोभम् नेतुम् न शक्नुत: ॥५।७४।६५॥

dve vIcyau_iva zailendram kSobham netum na zaknuta: ||5|74|65||

हेलयालोकयन् भोगान् मृदुर्दान्तो गत.ज्वर: ।

helayA_Alokayan bhogAn mRdu:_dAntar gata.jvara: |

स्वम् एव पदम् आलम्ब्य सर्व.भूत.अन्तर.स्थितम् ॥५।७४।६६॥

svam eva padam Alambya sarva.bhUta.antara.sthitam ||5|74|66||

ज्ञस् तिष्ठति गत.व्यग्रो व्यग्रेण अपि समन्वितः ।

jJa:_tiSThati gata.vyagra:_vyagreNa_api samanvita: |

जगन्ति जनयन् न इव ब्रह्मेव आत्म.परायणः ॥५।७४।६७॥

jaganti janayan na_iva brahmeva_Atma.parAyaNa: ||5|74|67||

आपतत्सु यथाकालम् यथादेशम् यथाक्रमम् ।

Apatatsu yathAkAlam yathAdezam yathAkramam |

सुख.दुःखेषु न क्षोभम् एति भू.भृद्~ऋतुष्व् इव ॥५।७४।६८॥

sukha.du:kheSu na kSobham eti bhU.bhRt.RtuSu_iva ||5|74|68||

मज्जतो ऽपि बहुज्ञस्य राम कर्म.इन्द्रिय.भ्रमैः ।

majjata:_api bahu.jJasya rAma karma.indriya.bhramai: |

अ.सक्त.मनसो नित्यम् न किम्चिद् अपि मज्जति ॥५।७४।६९॥

a.sakta.manaso nityam na kimcit_api majjati ||5|74|69||

कलङ्क्यन्तः कलङ्केन प्रोच्यते हेम न अन्यथा ।

kalaGkyanta: kalaGkena procyate hema na_anyathA |

भाव.असक्त्या समासक्त उक्तो जन्तुर् हि न अन्यथा ॥५।७४।७०॥

bhAva.asaktyA samAsakta_ukta:_jantu:_hi na_anyathA ||5|74|70||

शरीराद् व्यतिरिक्तम् ज्ञम् पश्यतः प्रविवेकिनः ।

zarIrAt_vyatiriktam jJam pazyata: pravivekina: |

विकर्तित.अङ्गकस्य अपि न किम्चित् प्रविकर्तितम् ॥५।७४।७१॥

vikartita.aGgakasya_api na kimcit pravikartitam ||5|74|71||

सकृत्.प्रभातम् विमलम् यज् ज्ञातम् ज्ञातम् एव तत् ।

sakRt.prabhAtam vimalam yat_jJAtam jJAtam eva tat |

न.हि बन्धुः परिज्ञातः पुनर् अज्ञातताम् व्रजेत् ॥५।७४।७२॥

na.hi bandhu: parijJAta: punar ajJAtatAm vrajet ||5|74|72||

सर्प.भ्रान्तौ निवृत्तायाम् न रज्ज्वाम् सर्प.भावना ।

sarpa.bhrAntau nivRttAyAm na rajjvAm sarpa.bhAvanA |

पुनर् एति यथा प्रवृण्.नदी गिरि.तटाच् च्युता ॥५।७४।७३॥

punar eti yathA pravRN.nadI giri.taTAt_cyutA ||5|74|73||

न हेम ताप.शुद्ध.अङ्गम् स्वभावम् अलम् आगतम्

na hema tApa.zuddha.aGgam svabhAvam alam Agatam

कर्दमे मग्नम् अपि तत् समादत्ते मलम् पुनः ॥५।७४।७४॥

kardame magnam api tat samAdatte malam puna: ||5|74|74||

क्षीणे स्व.हृदय.ग्रन्थौ न बन्धो ऽस्ति पुनो गुणैः ।

kSINe sva.hRdaya.granthau na bandha:_asti puna:_guNai: |

यत्नेन अपि पुनर् बद्धम् केन वृन्ते च्युतम् फलम् ॥५।७४।७५॥

yatnena_api puna:_baddham kena vRnte cyutam phalam ||5|74|75||

अवच्छेद् अविचाराभ्याम् अभितः खण्डशो गतम् ।

avacchet_avicArAbhyAm abhita: khaNDaza:_gatam |

पाषाणम् च मणिम् चैव संधातुम् कस्य शक्तता ॥५।७४।७६॥

pASANam ca maNim caiva saMdhAtum kasya zaktatA ||5|74|76||

विज्ञातायाम् अविद्यायाम् कः पुनः परिमज्जति ।

vijJAtAyAm a.vidyAyAm ka: puna: parimajjati |

परिज्ञाय श्वपाकानाम् यात्राम् कः प्रेक्षते द्विजः ॥५।७४।७७॥

parijJAya zva.pAkAnAm yAtrAm ka: prekSate dvija: ||5|74|77||

शुद्ध.अम्भसि यथा क्षीर.धीर् विचारान् निवर्तते ।

zuddha.ambhasi yathA kSIra.dhI:_vicArAn nivartate |

संसार.वासना तद्वद् धी.विचारान् निवर्तते ॥५।७४।७८॥

saMsAra.vAsanA tadvat_dhI.vicArAn nivartate ||5|74|78||

मध्व्.अम्बु.शङ्कया तावद् विप्र.वर्यैः प्रपीयते ।

madhu.ambu.zaGkayA tAvat_vipra.varyai: prapIyate |

यावन् न अत्र परिज्ञातम् परिज्ञातम् प्रहीयते ॥५।७४।७९॥

yAvat_na_atra parijJAtam parijJAtam prahIyate ||5|74|79||

रूप.लावण्य.युक्ता अपि चित्र.कान्ता इव कामिनी ।

rUpa.lAvaNya.yuktA_api citra.kAntA_iva kAminI |

द्रव्य.मात्र=समारम्भात् तत्त्व.विद्भिर् विलोक्यते ॥५।७४।८०॥

dravya.mAtra=samArambhAt tattva.vidbhi:_vilokyate ||5|74|80||

यथा मषी.कुसुम्भ.आदि स्त्रियाः_चित्रे तथा एव हि ।

yathA maSI.kusumbha.Adi striyA:_citre tathA_eva hi |

जीवत्या अपि केशोष्ठम् कस् ताम् परि किल ग्रहः ॥५।७४।८१॥

jIvatyA* api kezoSTham ka:_tAm pari kila graha: ||5|74|81||

अनुभूतो गुडः स्वादुर् अपि दाह.विकर्तनैः ।

anubhUta:_guDa: svAdu:_api dAha.vikartanai: |

न शक्यते ऽन्यथा.कर्तुम् तत्त्व.आलोकस् तथा आत्मनः ॥५।७४।८२॥

na zakyate_anyathA.kartum tattva.Aloka:_tathA_Atmana: ||5|74|82||

परव्यसनिनी नारी व्यग्रा अपि गृह.कर्मणि ।

paravyasaninI nArI vyagrA_api gRha.karmaNi |

तद् एव आस्वादयत्य् अन्तः पर.सङ्ग.रसायुनम् ॥५।७४।८३॥

tat_eva_AsvAdayati_anta: para.saGga.rasAyunam ||5|74|83||

एव तत्त्वे परे शुद्धे धीरो विश्रान्तिम् आगतः ।

eva tattve pare zuddhe dhIra:_vizrAntim Agata: |

न शक्यते चालयितुम् देवैर् अपि स.वासवैः ॥५।७४।८४॥

na zakyate cAlayitum devai:_api sa.vAsavai: ||5|74|84||

पर.व्यसनिनी नारी केन भर्त्रा बलीयसा ।

para.vyasaninI nArI kena bhartrA balIyasA |

विस्मारिता स्वसंकल्प.कान्त.सङ्ग.महोत्सवम् ॥५।७४।८५॥

vismAritA sva.saMkalpa.kAnta.saGga.mahA.utsavam ||5|74|85||

जगत्.समर.सानन्द.चित्.आलोक.अवलम्बनम् ।

jagat.samara.sa.Ananda.cit.Aloka.avalambanam |

केन विस्मार्यते बुद्धिस् तत्त्व.ज्ञस्य महात्मनः ॥५।७४।८६॥

kena vismAryate buddhi:_tattva.jJasya mahAtmana: ||5|74|86||

समग्र.सुख.दुःख.आढ्यम् व्यवहारम् अखण्डितम् ।

samagra.sukha.du:kha.ADhyam vyavahAram akhaNDitam |

कुर्वन् कुल.जन.आयतो भर्तृ.श्वशुर.खेदितः ॥५।७४।८७॥

kurvan kula.jana.Ayatta:_bhartR.zvazura.khedita: ||5|74|87||

यथा संकल्प.कान्तेन भवत्यानन्द.मन्थरः ।

yathA saMkalpa.kAntena bhavati_Ananda.manthara: |

वधू.लोको व्यसन.वान् दुःख.वृन्दैर् न बाध्यते ॥५।७४।८८॥

vadhU.loka: vyasana.vAn du:kha.vRndai:_na bAdhyate ||5|74|88||

यथा विगलित.अविद्यो व्यवहार.परो ऽप्य् अलम् ।

yathA vigalita.avidya:_vyavahAra.para:_api_alam |

सम्यग्.दृष्टिः सदाचारो मुदम् एत्य् अन्तरात्मना ॥५।७४।८९॥

samyak.dRSTi: sadAcAra:_mudam eti_antarAtmanA ||5|74|89||

विद्यते न निकृत्त.अङ्गो गलद् अश्रुर् न रोदिति ।

vidyate na nikRtta.aGga:_galat_azru:_na roditi |

दह्यते न प्रदग्धो ऽपि नष्टो ऽपि न विनश्यति ॥५।७४।९०॥

dahyate na pradagdha:_api naSTa:_api na vinazyati ||5|74|90||

व्यपगत.सुख.दुःख.संनिपातः_

vyapagata.sukha.du:kha.saMnipAta:_

विधि.विधुरेष्व् अपि संकटेष्व् अचितः

vidhi.vidhureSu_api saMkaTeSu_acita:

विलसतु सदने पुरोत्तमे वा

vilasatu sadane purottame vA

वितत.गिरौ विपिने तपोवने वा ॥५।७४।९१॥

vitata.girau vipine tapovane vA ||5|74|91||

||

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 25, 2017 at 9:12 PM jivadas <das....@gmail.com> wrote:

>
>
> work in progress .v17
>
> work in progress .v15,16
>
> latest update:
>
> fm5074 2.my24-25 Dispassion .z91
>
>
> https://www.dropbox.com/s/5c6nycoctbw3h4s/fm5074%202.my24-25%20Dispassion%20.z91.docx?dl=0
>
>
>
>
>
>
>
>
>

> *O*ॐm
>
>
>
>
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
>
> *[image: image not displayed]*
>
>
>
>
>
>
>
>
>
> ~jd: *vasiSTha**:* has a few words arising.from the tale of *bhAsa_and
> vilAsa. *
>
>
>
>
>
>
>
> *vasiShTha said—*

>
>
>
> लीलया अपश्यति वपुः कालेन आत्मनि जायते ।
>
> lIlayA_ apazyati vapu: kAlena_ Atmani jAyate |
>
> रम्यस्य अपश्यतो वक्त्रम् हृदि दौरूप्य-धीर् इव ॥५।७४।१॥
>
> ramyasya_ apazyata:_ vaktram hRdi daurUpya-dhI:_ iva ||5|74|1||
>
> .
>
> lIlayA a-pazyati vapu:
>

> *x *
>
> kAlena Atmani jAyate
>
> *x *
>
> ramyasya_apazyato vaktram
>
> *x *
>
> hRdi daurUpya-dhIr_iva
>
> *x*
>
> *. *

> *by force of that *
>
> iya*m A*yAtA
>
> *has come to this *

> *by that *
>
> anayA vikAriNyA
>
> *by this modification *
>
> tad.atad-bhAva=bhUtayA
>
> x
>
> idam *samp*anna*m a*khilam
>
> *this is attained totally *
>
> tApAd_iva marau paya:
>
> *like water in the desert heat. *

> *Mind is *
>
> buddhi:
>
> ahamkAra:
>
> vAsanA: c*a_ i*ndriyANi api
>
> *as well as sensual vAsanA *

> *The duality of Chitta Affection and ahamkAra "I"dentity *
>
> vacasi asti na vastuta:
>
> *is in the word, not the substance *
>
> yac citta sa h*a_ahamkA*ro
>
> *what is Affection is also Egoity *
>
> yo 'haMkAro mano
>
> what is *ahamkAra "I"dentity* is Manas Mind
>
> hi tat
>
> *just That. *

> *x *
>
> saMkalpyate yathA
>
> *x *
>
> mudhA eva kalpyate
>
> *x *
>
> bhedaH_citta-ahamkArayoH_tathA
>
> *x*
>
> *. *

> *when U have abandoned the trivial thought of *
>
> *Liberation *
>
> bandha-buddhim tathA eSaNAm
>
> *x *
>
> sva.vairAgya-vivekAbhyAm
>
> *thru Ur Dispassion & Discernment *
>
> kevalam pakSayet
>
> *x *
>
> *manas.Mind*
>
> *x*
>
> *. *
>
> tucchAm mokSa-dhiyam tyaktvA
>
> *having abandoned the trivial thought of Liberation *
>
> bandha-buddhim tathA eSaNAM
>
> *thus the Wish *

>
> ...
>
> ~m.8 Give up fascination for liberation, which is lowly and along with it
> the sense of bondage and other desires. Destroy the mind purely by
> dispassion and discrimination.
>
> ~sv.8 Hence, instead of entertaining the notion of bondage and that of
> liberation, abandon all cravings and through wisdom and dispassion, bring
> about the cessation of the mind.
>
> ~vlm.8. Avoid both your desire of liberation, as also_ your eagerness for
> worldly bondage; but strive to enfeeble your mind by lessening its egoism,
> by the two means of·your indifference to_and discrimination of worldly
> objects, (i.e. Neither seek the world nor hate it, but remain as an
> indifferent spectator of everything).
>
> Ø
>
> मोक्षो मे'stviति चिन्तान्तर्जाता चेduत्थितM मन: ।
>
> मनnoत्के मनsyuच्छैर्वपुर्दोषाय केवलम् ॥९॥
>
> mokSo me astviti cintA_antarjAtA ced utthitam mana: |
>
> manana-utke manasy ucchair vapur-doSAya kevalam ||09||
>
> .
>
> mokSo_ me astv_iti cintA_antar.jAtA ced_utthitam mana: |
>
> manana-utke manasy_ucchai:
>
> vapur-doSAya kevalam ||09||
>
> .
>
> mokSa: me astu iti
>

> *"May I be free!" *
>
> cintA antarjAtA cet
>
> *if this inborn concern *
>
> utthitam
>
> *arisen* *manas.Mind*
>
> manana-utke manasy
>
> *x *
>
> ucchair vapur-doSAya kevalam
>
> *x*
>
> *. *

> *x *
>
> cAlayaty_anilo_yathA
>
> *x *
>
> tathA_eva_aGga-avalIm vAyur
>
> *x *
>
> dehe saMcAlayaty_alam
>
> *x*
>
> *. *

> *in that case *
>
> ko_'yam mudhA moho
>
> *who is this foolish delusive *
>
> bhavatAm ati-du:kha.da:
>
> *x *
>
> ayam so_'ham mama_aGgAni
>
> *x *
>
> mama_idam ceti dur.dhiyAm
>
> *x*
>
> *. *

>
> ~m.15 If this is so, how did you slip into the delusion that 'this body is
> mine; these limbs are mine'? Such delusion is surely sorrow-causing
>
> ~vlm.15. It being so (but a counterfeit copy), why should you fall into
> the painful error, of conceiving like the ignorant and senseless men, that
> these members of your body and these things belong to you?
>
> ~sv.15 9-15 If even the wish, "May I be liberated" arises within you, the
> mind is revived; and the mind entertaining other notions creates a body.
>
> Ø
>
> इति कल्लोल-हतया दृशा नित्यम् अनित्यया ।
>
> iti kallola-hatayA dRzA nityam a-nityayA |
>
> ज्ञत्व-कर्तृत्व-भोक्तृत्व-क्रिया समुपलभ्यते ॥१६॥
>
> jJatva-kartRtva-bhoktRtva-kriyA samupalabhyate ||16||
>
> .
>
> iti
>

> *x*
>
> kallola-hatayA dRzA
>
> *x *
>
> nityam anityayA
>
> *x *
>
> jJatva-kartRtva-bhoktRtva-kriyA
>
> *x the process of knowing & doing & enjoying *
>
> *is learned / acquired experientially*
>
> *. *

>
> ~vlm.16. Thus infatuated by ignorance, men think the frail body as
> lasting, and attribute knowledge and agency of action to it: (which in
> reality belong to the soul).
>
> Ø
>
> तत्र अयम् अहम् आगन्ता भोक्ता कर्ता इति जायते ।
>
> tatra_ayam aham AgantA bhoktA kartA_iti jAyate |
>
> मुधा इव अज्ञात-नानता मृगतृष्णा इव वासना ॥१७॥
>
> mudhA_iva_ajJAta-nAnatA mRgatRSNA_iva vAsanA ||17||
>
> .
>
> tatra_ayam aham AgantA
>

> *x *
>
> bhoktA kartA_iti jAyate
>
> *x *
>
> mudhA_iva_ajJAta-nAnatA
>
> *x *
>
> mRgatRSNA_iva vAsanA
>
> *x*
>
> *. *

>
> ~vlm.17. It is gross error only, that makes us believe the body as an
> automaton, or selfacting machine of its motions, actions and passions; and
> it is our sanguine wishes only, that present so many false views before us,
> as the solar heat, raises the mirage of water in the sandy desert.
>
> ~m. 17 . Hit by such confusion and perplexity like transience and
> eternaity, one gets ownership and enjoyment of actions. Such confusion is a
> deluding vasana. It occurs because of ignorance about the laws of existence
> like the illusion about a mirage which ocurs due to lack of knowledge about
> the properties of heat.
>
> ~sv.17 16-17 Then there arise other concepts like 'I do this', 'I enjoy
> this' and 'I know this'. All these concepts are unreal like a mirage in the
> desert.
>
>
>
> अज्ञता_एषा मनो.मत्त+मृगम् विषय.तर्षुलम् ।
>
> असत्या_एव हि सत्या_इव मृग.तृष्णा_इव कर्षति ॥१८॥
>
> ajJatA_eSA mano.matta+mRgam viSaya.tarSulam |
>
> asatyA_eva hi satyA_iva mRga.tRSNA_iva karSati ||18||
>
> ajJatA eSA
>

> *This Ajna-ta Ignorance -- *
>
> manas-matta+mRgam
>
> *mind-mad beast *
>
> viSaya.tarSulam
>
> *hungry for sense-objects *

>
> asatyA eva hi satyA iva
>

> *though unSuch it seems Such *
>
> mRga-tRSNA iva karSati
>
> *thirsty mirage like it attracts *

> *it goes to perfect coolness *
>
> vRSTi-dhauta_ iva_acala:
>
> *x *
>
> nirvRtim paramAm dhatte
>
> *x *
>
> prApta-rAjya_ iva_adhama:
>
> *x*
>
> *. *

> *within *
>
> *like a lamp in a pot *
>
> *like the flame at the center of the glow *
>
> sphurat_dIpti: maNir_iva
>
> *like the shining spark in a wishing.stone *
>
> prayAti_anta: prakAzatAm
>
> *x*
>
> *. *

>
> ~m.30 He becomes internally luminous like a lamp placed in a pot, like the
> middle flame of fire.
>
> ~sv.30 He is enlightened and this inner light shines brightly within him.
>
> ~vlm.30. He shines with his inward light like a lantern with its lighted
> lamp; and as fire with its internal lustre, which can never be put out.
>
> Ø
>
> सर्वात्मकम् सर्वगतम् सर्वेशम् सर्वनायकम् ।
>
> sarva.Atmakam sarva.gatam sarva.Izam sarva.nAyakam |
>
> सर्वाकारम् निराकारम् स्वम् आत्मानम् प्रपश्यति ॥३१॥
>
> sarva.AkAram nir.AkAram svam AtmAnam prapazyati ||31||
>
> .
>
> sarva.Atmakam
>

> *as every Selfling *
>
> sarva.gatam
>
> *everywhere.going *
>
> sarva.Izam
>
> *Lord of all *
>
> sarva.nAyakam
>
> *Captain of all *
>
> sarva.AkAram nir.AkAram
>
> *all.embodied / disembodied *
>
> svam AtmAnam prapazyati
>
> *beholding hirSelf *
>
> *. *

>
> ~m.31 He sees his Self as all abiding, as immanent in all, as lord of all,
> as leader of everything, as all form, and as formless
>
> ~sv.31 He beholds the self as self of all, omnipresent, the Lord of all
> and formless, yet pervading all forms.
>
> ~vlm.31. He sees his soul, as identic with the universal and all pervading
> soul; which is the lord and master of all, and which abides in all forms in
> its formless state.
>
> The self of all is everywhere
>
> the Lord of all, the guide for all,
>
> and embodied in all bodies
>
> although without a body. He
>
> perceives that Self as his own self.
>
> Ø
>
> हसत्यलम् अतीत-अस्ताः पेलवा दिवसा_अवलीः ।
>
> यासु स्मर-शर-श्रेणी-चपलम् चित्तम् आस्थितम् ॥३२॥
>
> hasati_alam atIta-astA: pelavA_ divasA_avalI: |
>
> yAsu smara-zara-zreNI-capalam cittam Asthitam ||32||
>
> .
>
> hasaty_alam atIta-astA:
>

> *x *
>
> pelavA_ divasA_avalI:
>
> *x *
>
> yAsu
>
> *x *
>
> smara-zara-zreNI-capalam
>
> *x *
>
> cittam Asthitam
>
> *x *

> *x *
>
> chinna-bandha-nija-bhrama:
>
> *x *
>
> dvandva-doSa-bhaya-unmuktas
>
> *x *
>
> tIrNa-saMsAra-sAgara:
>
> *x*
>
> *. *

>
> ~vwv.2344/34. He is one with the marks of the mud of desire washed out snf
> the bonds of his own delusion broken. He is liberated from the fear of the
> evil of duality. He is one who has crossed the ocean of worldly existence.
>
> ~m.34-36 . A knower of Self does not want or desire anything. For he has
> washed away the dirt of lust; he has rooted out all illusions; he is
> liberated from feelings like hot and cold; he has crossed the ocean of
> 'samasara', he has attained the supreme repose; he has gained the state
> beyond all states; he will never he born again; he is respected by all in
> thought word and deed. Everyone takes delight in his life. But he does not
> take delight in his life.
>
> ~sv.34 33-34 He is far from evil company, freed from mental distress, but
> firmly established in self-knowledge.
>
> ~vlm.34. It gets clear of the turbid and turbulent ocean of this world,
> and is quite cleared of the dirt of worldly desires; it is loosened from
> the fetters of its error, and set free from the fear of dualism.
>
> Ø
>
> प्राप्त-अनुत्तम-विश्रान्तिर् लब्ध-अलभ्य-परास्पदः ।
>
> prApta-anuttama-vizrAnti:_ labdha-alabhya-parAspada: |
>
> अ.निवृत्ति-पदम् प्राप्तो मनसा कर्मणा गिरा ॥३५॥
>
> a.nivRtti-padam prApta:_ manasA karmaNA girA ||35||
>
> .
>
> prApta-anuttama-vizrAnti:
>

> *x *
>
> labdha-alabhya-parAspada:
>
> *x *
>
> a.nivRtti-padam prApto
>
> *x *
>
> manasA karmaNA girA
>
> *x*
>
> *. *

>
> ~vwv.2293.35-36. (The wise one who has realised the Self), who has
> attained to the highest repose and obtained the Supreme Position which is
> unattainable, has reached the Abode from which there is no return. (Though)
> having deeds greatly desired by all, he does not seek for anything by
> thought, word or deed.
>
> ~vlm.35. The man being thus released, attains the highest state of
> humanity, and rests in that supreme felicity, which is desired by all and
> found by few, and from which nobody returns to revisit the earth.
>
> ~m.35-36 . A knower of Self does not want or desire anything. For he has
> washed away the dirt of lust; he has rooted out all illusions; he is
> liberated from feelings like hot and cold; he has crossed the ocean of
> 'samasara', he has attained the supreme repose; he has gained the state
> beyond all states; he will never he born again; he is respected by all in
> thought word and deed. Everyone takes delight in his life. But he does not
> take delight in his life.
>
> ~sv.35 35-36 He is glorified by all, he is sought by all, he is applauded
> by all, but he remains indifferent.
>
> Ø
>
> सर्वाभिवाञ्छितारम्भो न किंचिदपि वाञ्छति ।
>
> sarva.abhivAJchita-Arambha:_ na kim.cit_ api vAJchati |
>
> सर्वानुमोदितानन्दो न किंचिदनुमोदते ॥३६॥
>
> sarva.anumodita-Ananda:_ na kim.cit_ anumodate ||36||
>
> .
>
> sarva.abhivAJchita-Arambho
>

> *x *
>
> na kim.cid_api vAJchati
>
> *ze wants nothing more *
>
> sarva.anumodita-Anando
>
> *x *
>
> na kim.cid_anumodate
>
> *x*
>
> *. *

>
> ~vlm.36. This height of human ambition being arrived at, there is nothing
> else to wish for; and this great gratification being once gained, there is
> no other joy which can delight us more.
>
> ~vwv.2293.35-36. (The wise one who has realised the Self), who has
> attained to the highest repose and obtained the Supreme Position which is
> unattainable, has reached the Abode from which there is no return. (Though)
> having deeds greatly desired by all, he does not seek for anything by
> thought, word or deed.
>
> ~vwv.2345/36. He is one who is giving up all efforts (or undertakings),
> who is destitute of all limitations and is completely renouncing all
> expectations (or desires), is considered as liberated while living.
>
> ~sv.36 35-36 He is glorified by all, he is sought by all, he is applauded
> by all, but he remains indifferent.
>
> Ø
>
> न ददाति न चादत्ते न स्तौति न च निन्दति ।
>
> na dadAti na ca_Adatte na stauti na ca nindati |
>
> नास्तम् एति न चोदेति न तुष्यति न शोचति ॥३७॥
>
> na_astam eti na ca_udeti na tuSyati na zocati ||37||
>
> .
>

> *ze does not give nor does ze receive*
>
> *does not praise nor blame*
>
> *neither setting nor rising*
>
> *not content / not complaining*
>
> *. *

>
> Ø
>
> सर्वारम्भ-परित्यागी सर्वोपाधि-विवर्जितः ।
>
> sarva.Arambha-parityAgI sarva.upAdhi-vivarjita: |
>
> सर्वाशा-सम्परित्यागी जीवन्.मुक्त इति स्मृतः ॥३८॥
>
> sarva.AzA-samparityAgI jIvan.mukta_ iti smRta: ||38||
>
> .
>
> sarva-Arambha.parityAgI
>

> *all-undertaking.abandoning *
>
> sarva-upAdhi-vivarjita:
>
> *without all the upAdhi.Distinctions *
>
> sarva-AzA-samparityAgI
>
> *all expectation quite abandoning *
>
> jIvanmukta_ iti smRta:
>
> *is considered to be Living-Free. *

>
> ~sv.38 He is a sage liberated while living, who has abandoned all
> motivated actions, who is free from conditioning and who has given up all
> desires and hopes.
>
> ~m.38 He gives up all initiations. He is free of all distinctive
> attributes. He renounces all desires. Such a person is called a
> 'jivanmukta' (liberated while in life).
>
> ~vlm.38. He is said to be liberated in his life time, for his taking no
> title on himself, and withholding from all business; as also for his being
> free from desires (which bind a man fast to this earth).
>
> ~vwv.2346/38. One who is giving up all efforts (or undertakings), who is
> destitute of all limitations and is completely renouncing all expectations
> (or desires), is considered as liberated while living.
>
> One who forsakes all undertakings, one who knows no distinctions,
>
> who is without expectation, is deemed to be one Living-Free.
>
> Ø
>
> सर्वैषणाः परित्यज्य चेतसा भव मौनवान् ।
>
> sarva.eSaNA: parityajya cetasA bhava maunavAn |
>
> धारा निरवशेषेण यथा त्यक्त्वा पयोधर: ॥३९॥
>
> dhArA nir.avazeSeNa yathA tyaktvA payo.dhara: ||39||
>
> .
>
> sarva.eSaNA: parityajya cetasA
>

> *x *
>
> bhava maunavAn
>
> *x *
>
> dhArA niravazeSeNa
>
> *x *
>
> yathA
>
> *as *
>
> tyaktvA payodhara:
>
> *x*
>
> *. *

> *not on Snowy.Mountain *

> jd#>?? —> #madhu —> *#**mAdhava*, #mAdhavI *-adj.-* relating to spring,

> vernal; peculiar to the descendants of Madhu i.e. the YAdavas; representing
> Krshna (as a picture); N. of the second month of spring (more usually

> called VaishAkha, = April-May) spring; *-n.-* sweetness; (also m.) a
> partic. intoxicating drink.
>
> jd#>saJj —> —> #saGga —> *#**samAsaGga*, #samA*saM*ga sam-A-saGga m. the
> committing or entrusting (of business) t*o_a*ny one (tasmin). y1.027.025 #samAsAGga

> samAsa-aGga n. a member or part of a compound word. kAntA-samAsaGga sexual
> relations with a girl y5074.044
>
> jd#>az to invoke (a god), praise (the boss) —> #AzaMs to hope, wish.for —>

> *#AzA* an expectant Wish; Hope (in myth, she is the daughter-in-law of

> Manas). In Mbh and elsewhere the term derives from .as, with the sense of

> #AkAza Space, or #kha space. jd#>* —> #AzA —> #nirAzA —> #nairAzya *-n.-*

> *m *Apat-karaJja-parazu
>
> parAyA: nirvRte: padam
>
> *x *
>
> puSpa-guccham zama-taro:
>
> *x *
>
> Alambasya nirAzatAm
>
> *x*
>
> *. *

> *x *
>
> a=saMkaTam alam sukham
>
> *x *
>
> saubhAgyam paramam buddhe:
>
> *x *
>
> nairAzyam avalambyatAm
>
> *x*
>
> *. *

>
> ~m.51 O Rama, freedom from hope and expectation is the most radiant form
> of intelligence. It is free from all calamities and a great form of
> happiness.
>
> ~sv.51 49-52 How can we compare such a person, and to what?
>
> ~vlm.51. O ye wise and intelligent men! rely on the want of cravings of
> your heart, which is your greatest good fortune, by setting you to the
> bliss of safety_and security, and beyond the reach of the dangers and
> difficulties of the world.
>
> Ø
>
> न_आशास्तेनत्वम् आशानाम् विद्धि मिथ्याभ्रमम् जगत् ।
>
> na_AzA:_tena*tvam AzAnAm viddhi mithyAbhramam jagat |
>
> वहद्_रथ.स्थ-दिक्-चक्र-परावर्तवद्_उत्थितम् ॥५२॥
>
> vahat_ratha.stha-dik-cakra-parAvartavat_utthitam ||52||
>
> .
>
> na_ AzAs_tena*tvam AzAnAm
>

> *x *
>
> viddhi mithyAbhramam jagat
>
> *know the World to be a false delusion *
>
> vahad_ratha.stha-dik-cakra-parAvartavat
>
> *x *
>
> utthitam
>
> *x*
>
> *. *

> *x *
>
> Adyantayo: sthitam
>
> *x *
>
> yad_rUpam
>
> *x *
>
> tat_samAlambya padArthAnAm sthitim kuru
>
> *x*
>
> *. *

>
> ~m.56 Abide in the state free from becoming and non becoming and end and
> beginning. From that state understand the nature of matter.
>
> ~sv.56 O RAma, it is desire or hope that makes one revolve, bound to the
> wheel of world-illusion.
>
> ~vlm.56. Rely therefore on that invariable state of things, which is free
> from the conditions of existence and inexistence and of beginning and end;
> (and this is the everlasting essence of God which fills the whole).
>
> ~VA -understand the nature of objects, which stays at the beginning and
> the end, free from wrong notions of existence and nonexistence.
>
> AS: Hold the nature of all objects firmly in mind to be unaffected by
> appearance and disappearance and described as being present from beginning
> to end. In other words, only pay attention to the eternal aspect.
> Ø
>
> वैराग्य-वीर-मनसो मायेयम् इति मोहनी ।
>
> vairAgya-vIra-manasa:_ mAyA_iyam iti mohanI |
>
> पलाय्य याति संसारी मृगी केसरिणो_ यथा ॥५७॥
>
> palAyya yAti saMsArI mRgI kesariNa:_ yathA ||57||
>
> .
>
> vairAgya-vIra-manasa:
>

> *from the dispassion of a heroic Mind *
>
> mAyA_iyam_iti mohanI
>
> *this enchantress called mAyA *
>
> palAyya
>
> *having.flown *
>
> yAti saMsArI mRgI
>
> *becomes the beast saMsAra*

>
> kesariNo_ yathA
>
> as (it runs) from a lion.
>
> ~m.57 The temptress, the demon of 'Maya' (deception) flees away from the
> courageous mind with dispassion, like a deer which flees away from a lion.
>
> ~sv.57 When you perceive the truth that the self alone is all this and
> that diversity is just a word without substance, you will become totally
> free from desire or hope.
>
> ~vlm.57. This illusive enchantment of the world, flies afar before the
> indifference of strongminded men; as the timid fawn flies of or at the
> sight of the ferocious lion.
>
> Ø
>
> कान्ताम् उद्दाम-मदनम् लोलाम् वन-लताम् इव ।
>
> kAntAm uddAma-madanam lolAm vana-latAm iva |
>
> जर्जर-उपल-पाञ्च-अली-समाम् पश्यति धीरधीः ॥५८॥
>
> jarjara-upala-pAJca-AlI-samAm pazyati dhIra-dhI: ||58||
>
> .
>
> kAntAm uddAma-madanam
>

> *x *
>
> lolAm
>
> *x *
>
> vana-latAm_iva
>
> *like a forest.vine *
>
> jarjara-upala-pAJca-alI-samAm
>
> *x *
>
> pazyati dhIradhI:
>
> *the Hero.Thinker sees*
>
> *. *

> *x *
>
> jJasya_udAra-dhiyA mune:
>
> *x *
>
> kaNaza: pAMsutAm yAnti
>
> *x *
>
> manasa: smarasAyakA:
>
> *x*
>
> *. *

> <http://sanskrit.inria.fr/DICO/63.html#zak>

> *x *
>
> yathAkAlam
>
> *in its time *
>
> yathAdezam
>
> *in its place *
>
> yathAkramam
>
> *in due order *
>
> su.kha-du:kheSu
>
> kSobham eti
>
> *x *
>
> bhU.bhRd-RtuSv_iva
>
> *x*
>
> *. *

>
> cf .062
>
> bhUbhRdaGga
>
> ~m.68 He remains like a rock, unmoved by changing seasons, with out being
> excited or agitated by the calamities that roll out in a sequence according
> to this (assigned) times and places.
>
> ~sv.68 68-72 Whatever may befall him in accordance with the laws of time,
> space and causation, whether it is pleasant or unpleasant, he remains
> inwardly undisturbed.
>
> ~vlm.68. Thongh overtaken by the accidents of the times, places and
> circumstances of life, yet he is not overpowered by the influence of their
> pain or pleasure; but stands erect as the sturdy oak against the influence
> of the seasons.
>
> Ø
>
> मज्जतोऽपि बहु-ज्ञस्य राम कर्म.इन्द्रिय-भ्रमै: ।
>
> majjata:_api bahu-jJasya rAma karma.indriya-bhramai: |
>
> असक्त-मनसो नित्यम् न किंचिद् अपि मज्जति ॥६९॥
>
> a.sakta-manasa:_nityam na kim.cit_api majjati ||69||
>
> .
>
> majjato_'pi bahu-jJasya
>

> *x, rAma, *
>
> karma.indriya-bhramai:
>
> *w deluded sensory organs *
>
> a.sakta-manaso_nityam
>
> *x *
>
> na kim.cid_api majjati
>
> *x*
>
> *. *

> *the knower/knowing separated from the body *
>
> pazyata: pravivekina:
>
> *the most discerning see/know *
>
> vikartita-aGgakasya_api
>
> *x *
>
> na kim.cit_pravikartitam
>
> *x*
>
> *. *

>
> #vikartita
>
> ~m.71 When the limbs of a person, who perceives his body as separate from
> himself, are cut, it is as if they are not (since he does not feel the
> cuts).
>
> ~sv.71 68-72 Whatever may befall him in accordance with the laws of time,
> space and causation, whether it is pleasant or unpleasant, he remains
> inwardly undisturbed.
>
> ~vlm.71. The learned understand the wise man apart from his body; because
> the maimed body does not take away anything from the wisdom of a man.
>
> Ø
>
> सकृत्-प्रभातम् विमलम् यज् ज्ञातम् ज्ञातम् एव तत् ।
>
> sakRt-prabhAtam vimalam yat_ jJAtam jJAtam eva tat |
>
> नहि बन्धुः परिज्ञातः पुनर् अज्ञातताम् व्रजेत् ॥७२॥
>
> na.hi bandhu: parijJAta: puna:_ ajJAtatAm vrajet ||72||
>
> .
>
> sakRt-prabhAtam vimalam
>

> *x *
>
> yat_jJAtam
>
> *x *
>
> jJAtam_eva tat
>
> *x *
>
> na.hi bandhu: parijJAta:
>
> *x *
>
> punar_ajJAtatAm vrajet
>
> *x*
>
> *. *

>
> ~m.72 When one knows about Self, he will never slip into ignorance.
> Whatever is known remains known as knowledge for ever.
>
> ~sv.72 68-72 Whatever may befall him in accordance with the laws of time,
> space and causation, whether it is pleasant or unpleasant, he remains
> inwardly undisturbed.
>
> ~vlm.72. The pure and luminous soul being once known, is never to be lost
> sight-of, as a friend being once known, is never thought to be a foe.
>
> Ø
>
> सर्प-भ्रान्तौ निवृत्तायाम् न रज्ज्वाम् सर्प.भावना ।
>
> sarpa-bhrAntau nivRttAyAm na rajjvAm sarpa.bhAvanA |
>
> पुनर् एति यथा प्रवृण्-नदी गिरि-तटाच् च्युता ॥७३॥
>
> punar eti yathA pravRN-nadI giri-taTAt_ cyutA ||73||
>
> .
>

> *when the snake-delusion is rejected*
>
> *the rope no longer manifests the snake*.*Feeling*
>
> *just as a trickle from a mountain.slope is lost in a river in the Rains*
>
> *.*

> *when Ur.own Heart-knot is undone*
>
> *there is not again bondage to the guNa.Qualities*
>
> *:*
>
> *by what effort would you again be bound,*
>
> *how would U pick a fallen fruit*
>
> *?*

> *as in/from clear water *
>
> kSIra-dhI:
>
> *the Sea of Milk *
>
> vicArAt
>
> *after analysis "Inquiry" *
>
> nivartate
>
> *is turned.away *
>
> saMsAra-vAsanA
>
> *x *
>
> tadvad_dhI-vicArAn
>
> *x *
>
> nivartate
>
> *x*
>
> *. *

> *as *maSI-kusumbha-Adi
>
> *x *
>
> striyA: citre tathA_eva hi
>
> *x *

>
> jIvatyA api kezoSTham kas_tAm pari kila graha:
>

> *x*
>
> *. *

> *m world*-samara-sAnanda-cid-Aloka-avalambana
>
> kena vismAryate
>
> *x *
>
> *the buddhi.Intellect*
>
> *x *
>
> tattvajJasya mahAtmana:
>
> *of a Thatness.Knower, a Great.Soul*
>
> *. *

>
> #avalambana
>
> ~sv.86 When thus the truth is seen, desire to possess does not arise in
> the heart.
>
> ~vlm.86. There is no such joy in the whole world, which is able to divert
> the mind of the magnanimous, philosopher, from its reliance on the delight
> of intellectual light.
>
> ~m.86 The mind of wise man who knows the truth, can never be turned from
> the memory of that bliss, which is the very essence of all happiness and
> joy in the world.
>
> #avalambana
>
> Ø
>
> समग्र-सुख-दुःख.आढ्यम् व्यवहारम् अखण्डितम् ।
>
> samagra-sukha-du:kha-ADhyam vyavahAram akhaNDitam |
>
> कुर्वन् कुल-जन-आयत्तो भर्तृ-श्वशुर-खेदितः ॥८७॥
>
> kurvan kula-jana-Ayatta:_ bhartR-zvazura-khedita: ||87||
>
> .
>

> *tho good.spaces & bad.spaces abound*
>
> *doing business*
>
> *ze is never disappointed*
>
> *serving the Family*
>
> *afflicted with inlaws*

>
> .
>
> *jd. you will see, as you progress in this work, that the Poet often
> mentions troublesome inlaws
>
> when he wants an Example of the troubles of this world.
>
> I think it is true for most cultures that Inlaws, esp. the Mother.in.Law,
> are a common target of standup comedians
>
> .
>
> ~vlm.87. As a domiciled woman who is subject to_all domestic toils and
> privations, and is constantly employed in her household driidgeries, and
> subjected to maltreatment under the subjection of her husband and
> father-in-law:—
>
> #Ayatta – at the disposition of (the Family)
>
> #akhaNDita - disappointed (as a lover)
>
> Ø
>
> यथा saMकल्पकान्तेन भवtyAनन्दमन्थरH ।
>
> वधूलोको व्यसनवान् दुHखवृन्दैर्_न बाध्यते ॥८८॥
>
> yathA saMkalpa-kAntena bhavatyAnanda-mantharaH |
>
> vadhU.loko vyasana.vAn_duHkha-vRndair na bAdhyate ||88||
>
> yathA saMkalpa-kAntena bhavati_Ananda-manthara: |
>
> vadhU.loka: vyasana.vAn du:kha-vRndai:_na bAdhyate ||88||
>
> .
>
> yathA saMkalpa-kAntena
>
> x
>
> bhavaty
>

> *becomes *
>
> *Happiness*-manthara:
>
> *x *
>
> vadhU.loko
>
> *a woman of the world *
>
> vyasana.vAn_
>
> *as in her trade *
>
> du:kha-vRndair_na bAdhyate
>
> *with *

>
> vadhU.loka common? bride
>
> ~sv.88 In both these cases it is impossible for anyone to prevent such
> behaviour, i.e., make the woman forget her lover or make the sage forget
> the truth.
>
> ~vlm.88. Has still the comfort of thinking on her sweet heart, and
> dissipate her sorrows with the thought of her favourite lover; such is the
> mystic love of spiritualists: (as that of Persean Mystic poets).
>
> ~m.88-89 . A lady who is interested in a lover will never be bothered
> about the sufferings or harassments caused on that account by her husband
> and other relatives. She will be dreaming about her happy union with her
> lover. Similarly a 'jnani', who is free of ignorance, will be blissfully
> united with his Self, even while he is engaged in worldly activities.
>
> Ø
>
> यथा विगलिताविद्यो व्यवहारपरोऽप्यलम् ।
>
> yathA vigalita-avidya:_ vyavahAra-para:_ api_ alam |
>
> सम्यग्दृष्टि: सदाचारो मुदमेत्यन्तरात्मना ॥८९॥
>
> samyak.dRSTi: sadAcAra:_ mudam eti_ antarAtmanA ||89||
>
> .
>
> yathA
>

> *as *
>
> vigalita-avidya:
>
> *ignorance has disappeared *
>
> vyavahAra-para: api alam
>
> *x *
>
> samyag.dRSTi: sadAcAro
>
> *x *
>
> mudam_eti
>
> *x *
>
> antarAtmanA
>
> *w the inner self*
>
> *. *

>
> ~sv.89 The enlightened sage knows ...
>
> ~vlm.89. So the man who is bound to the cares of worldly affairs, has the
> consolation of his soul and spiritual bliss, by freeing his mind from
> ignorance, and conducting himself in the right way, by his comprehensive
> view of all things. (The worldly man may have the blessing of
> spiritualism).
>
> ~m.89 . A lady who is interested in a lover will never be bothered about
> the sufferings or harassments caused on that account by her husband and
> other relatives. She will be dreaming about her happy union with her lover.
> Similarly a 'jnani', who is free of ignorance, will be blissfully united
> with his Self, even while he is engaged in worldly activities.
>

> गल् #gal -> #vigal -> #*vigalita *- flowed away, dried up • melted away,

> dissolved • fallen down or out, slipped out of (tasmAt) • disappeared,
> vanished • come forth • trickled, oozed +
>
> Ø
>
> विद्यते न निकृत्त-अङ्गो गलद् अश्रुर् न रोदिति ।
>
> vidyate na nikRtta-aGga:_galat_azru:_na roditi |
>
> दह्यते न प्रदग्धो अपि नष्टो अपि न विनश्यति ॥९०॥
>
> dahyate na pradagdha:_api naSTa:_api na vinazyati ||90||
>
> .
>
> ...
>
> vidyate na
>

> *there is not known to be *
>
> .
>
> nikRtta-aGga:
>
> *lacerated-body *
>
> galad_azru:
>
> *pouring-tears *
>
> na roditi
>
> *does not bewail *
>
> dahyate
>
> *being burned *
>
> na pradagdha: api
>
> *is not even scorched *
>
> naSTa: api na vinazyati
>
> *tho destroyed it is not destroyed*
>
> *. *

>
> ~m.90 A 'jnani' will never be completely lost or destroyed even if his
> limbs are cut off or even if his body is burnt.
>
> ~sv.90 ... that his self is not cut when the body is cut, does not weep
> when the eyes shed tears, is not burnt when the body is burnt, and is not
> lost when everything is lost.
>
> ~vlm.90. He does not break under his bodily torture, nor does he wail with
> his bleediug heart and weeping eyes; he is not burnt by the flame of his
> martyrdom, nor does he die when perishing under the scourge of the stake
> and stock of persecution. (As the crucifixion of Mandavy did not alter the
> tenor of his mind. Gloss. Nor the unity of Mansur belief was changed by the
> cruciating pains of the cross. So says Hafiz. Kashad maqshe Ana-al Haq bar
> Zamin khun; cho Mansur ar Kuni bar daram imshab).
>
> Ø
>
> व्यपगत-सुख-दुःख-संनिपातो
>
> vyapagata-sukha-du:kha-saMnipAta:_
>
> विधि-विधुरेष्व् अपि संकटेष्व् अचितः
>
> vidhi-vidhureSu_api saMkaTeSu_acita:
>
> विलसतु सदने पुरोत्तमे वा
>
> vilasatu sadane purottame vA
>
> वितत-गिरौ विपिने तपोवने वा ॥९१॥
>
> vitata-girau vipine tapovane vA ||91||
>
> .
>
> vyapagata-sukha-du:kha-saMnipAta:
>

> *x *
>
> vidhi-vidhureSu api saMkaTeSv acita:
>
> *x *
>
> vilasatu sadane
>
> *x *
>
> purottame vA
>
> *x *
>
> vitata-girau vipine tapovane vA
>
> *x*
>
> *. *

>
> ~sv.91 Whatever may befall him, whether he is destitute or affluent,
> whether he lives in a palace or in a forest he is inwardly undisturbed.
>
> ~vlm.91. The mind is free from the pain and pleasure which befall to the
> lot of humanity, and is unmoved amidst all the mishaps of fortune. The
> devotee rejoices in the region of his spiritual bliss, whether he remains
> in his hermitage in the forest, or wanders about in deserts, or ranges wide
> over mountains.
>
> ~m.91 Free and unconscious of all joys and sorrows due to calamities and
> destiny, a 'jnani' shines bright whether living in a palace or hermitage or
> on a hill or a forest.
>
>
>
>
>

> *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*
>
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>
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>
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> fm3029 1.my26..28 Portrait of a Woman .z60
>
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>
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> saMkalpAt sa:_ man*a:_* bhavet |

>
> बुद्धि: चित्तmaहंकार:
>
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>
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Jiva Das

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Jul 8, 2021, 11:01:28 AM7/8/21

to yoga vasishtha

FM.5 Complete

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

FM.5.74 DISPASSION 2.my24.25 .z91

https://www.dropbox.com/s/5c6nycoctbw3h4s/fm5074%202.my24.25%20Dispassion%20.z91.docx?dl=0

oॐm

FM.5.74

DISPASSION

VASISHTHA THE PLENTIFUL declared–

लीलयापश्यति वपुः कालेन आत्मनि जायते ।

lIlayA_apazyati vapu: kAlena_Atmani jAyate |

रम्यस्य अपश्यतो वक्त्रम् हृदि दौरूप्य.धीर् इव ॥५।७४।१॥

ramyasya_apazyata:_vaktram hRdi daurUpya.dhI:_iva ||5|74|1||

by/with.play.y . apazyati.not.see/knowing vapus.wondrous\body . kAlena.in time Atmani.in.self jAyate.is.born/happens + of ramya.(well)formed.sya apazyatas.xx.vaktra.xx.m . hRdi.xx. daurUpya .dhI:_iva x

*Murty.1 O Rama, (When differentiation takes place) and time appears (as an individual dimension), in course of time, Self sees (in itself) in playful amusement a body like form. Like a double faced, capricious and quarrelsome mistress, this body reveals out of delight the two (part of it) face and heart.

*vlm.1 VASISHTHA Continued:—It is a pleasure to look at the outer world, and painful to turn the sight to the inner soul; as it is pleasant to see the delightful prospects abroad, and bitterness of the heart to be without them. (All men court pleasure, but fly from pain).

*VA (Atman) playfully sees the body as born in the self at some time
like intellect playfully sees in heart beginning .... (what would that mean?)

*AS: apazyati_is the sati.saptamI here. Not seeing (the true nature of self), eventually the body is taken up by the soul due to mind activity.
This act of not perceiving the pleasant face (of self) he is left as if with a feeling of ugliness (daurUpyadhI) in his heart. I am suggesting a slightly different meaning from AB. He takes the ramya to be beloved family members and one suffers when separated from them.
It is a Dance glorious to see,

that rises in the course of time

when the Self delights in the self; seeing the face of the beloved in the heart out of a mistake of thought.

*lIlA sport, pleasure apazyati vapus wonder kAla time Atmani jAyate ramya delightful apazyata:_vakra crooked hRd heart daurUpyadhI bad thought iva

तत्.वशाद् इयम् आयाता महती मेदुर.उदरा ।

tat.vazAt iyam AyAtA mahatI medura.udarA |

माया मद.महा.शक्तिः सुर.आस्वाद.लवाद् इव ॥५।७४।०२॥

mAyA mada.mahA.zakti: sura.AsvAda.lavAt_iva ||5|74|02||

tat.vazAt

by force of that

iyam AyAtA

has come to this

mahatI medura.udarA x

mAyA x

mada.mahA.zakti: x

sura.AsvAda.lavAt_iva x

#medura

#surAsvAda

*sv.2 The self playfully seeing a body entertains the notion that it has become the body.

*vlm.2. It is by the fascination of these delightsome objects, that we are subjected ta:_all our errors and blunders; as the taste of spirituous liquors, fills the brain with giddiness.

*VA from that great power of illusion appear great dense belly (of

the world?), as from a sip of spriit.

*AS: Owing to this (confusion of identity) the great Maya_encompassing all (lit. with fattened belly) arose (AyAtA), with great powers of intoxication as if by a little taste of liquor.

*Murty.2 Even a small gulp of alcohol makes one dizzy. Similarly, out of this sportive play (of Self) emerges the great tender bellied 'Maya' (force of decepiton), an arrogant, virile lascivious force of enormous conceit and pride.

तया अनया विकारिण्या तद्.अतद्.भाव=भूतया ।

tayA_anayA vikAriNyA tat.atat.bhAva=bhUtayA |

इदम् सम्पन्नम् अखिलम् तापाद् इव मरौ पयः ॥५।७४।०३॥

idam sampannam akhilam tApAt_iva marau paya: ||5|74|03||

tayA by that anayA vikAriNyA by this modification tat.it/he/that.a.not.tat.it/he/that.bhAva.sense.of.becoming/feeling=bhUta.being/having.become.yA + idam.this.there sampanna.thriving/endowed.accomplished/possessed.of.m akhila.total/whole.m this is attained totally tApAt_iva in the maru.desert/wasteland.au paya: like water in the desert heat

*vlm.3. It is this intoxication, that drives the knowledge of sober truth from our minds, and introduces the delirium of the phenomenal world in its stead; as the heat of the sun (like the heat of the brain), produces the false mirage in the desert.

*Murty.3 Because of this force or vast number of modifications and deformations and becomings of such kind emerge. And arises all this world of phenomenal opulence. It is like water in a desert due to heat.

*sv.3 All these that constitute the world.illusion come into being like a mirage in the desert.

tayA by that anayA vikAriNyA by this modification tat.it/he/that.a not.tat.it/he/that.bhAva.sense.of.becoming/feeling=bhUta.being/having.become.yA + idam.this.there sampanna.thriving/endowed.accomplished/possessed.of.m akhila.total/whole.m this is attained totally tApAt_iva in the maru.desert/wasteland.au paya: like water in the desert heat

मनो बुद्धिर् ऽहम्कारो वासनाश् च इन्द्रियाण्य् अपि ।

mano buddhi:_ahamkAra:_vAsanA:_ca_indriyANi_api |

एवम्.कलित.नाम.अङ्कैः स्फुरत्य् आत्म.अब्धिर् अम्बुभिः ॥५।७४।०४॥

evam.kalita.nAma.aGkai: sphurati_Atma.abdhi:_ambubhi: ||5|74|04||

manas

Mind is

buddhi:

ahamkAra:

vAsanA: ca_indriyANi api

as well as sensual vAsanA

evaM.kalita.nAma.aGkai: x

sphurati Atma.abdhi: ambubhi: x

*AB. ... kalitAni nAmAny aGkAni ... ||

*Murty.4 Mind, Buddhi, ego, vasanas, senses and such all these that bear names and forms sparkle/spring in the waters of sea of Self.

*sv.4 This illusion spreads out like waves in the ocean, assuming various names like mind, the faculty of discrimination, the ego.sense, the latent tendencies and the senses.

*vlm.4. It is then that the deep ocean of the soul, boils in its various aspects of the mind, understanding, egoism, sensation and volition; as the sea when moved by the hot winds, bursts in the forms of foaming froths, waves and surges.

चित्त.अहम्कारयोर् द्वित्वम् वचस्य् अस्ति न वस्तुतः ।

citta.ahamkArayo:_dvitvam vacasi_asti na vastuta: |

यच् चिttam स ह्य् अहम्कारो यो ऽहम्कारो मनो हि तत् ॥५।७४।०५॥

yat_cittam sa: hi_ahamkAra:_ya:_ahamkAra:_mano hi tat ||5|74|05||

citta.ahamkArayor dvitvam

The duality of Chitta Affection and ahamkAra "I"dentity

vacasi asti na vastuta:

is in the word, not the substance

yat_citta sa ha_ahamkAro

what is Affection is also Egoity

yo 'haMkAro mano

what is ahamkAra "I"dentity is Manas Mind

hi tat

just That.

*sv.5 The mind [citta] and the ego.sense are not in fact twa:_but one and the same: the distinction is verbal. The mind is the ego.sense and what is known as the ego.sense is the [manas] mind. [By translating both citta_and manas as "mind", an important distinction is lost.]

*vlm.5. The duality of the mind and its egoism, is only a verbal distinction and not distinct in reality; for egoism is but a thought chitta, and the thought is no other than the mind or manas.

*Murty.5.7 In reality, there is nothing like mind and ego division. What is mind, that is ego. What is ego, that is mind alone. These are purposeless fabrications. Whiteness is not separate from snow! One protects the other. When mind subsides, ego disappears. When a fabric is wornout along with it its colour too disappears.

citta.ahamkArayor dvitvam vacasy asti na vastuta: |

yat_citta sa ha_ahamkAra:_ya:_aham.kAro mano hi tat ||5|74|05||

citta.ahamkArayor dvitvam The duality of Chitta Affection and ahamkAra "I"dentity Egoity

vacasi asti na vastuta: is in the word, not the substance

yat_citta sa ha_ahamkAro what is Affection is also Egoity

yo 'haMkAro mano what is Egoity is Manas Mind

hi tat just That.

व्यतिरिक्तम् हिमाच् छौक्ल्यम् इति संकल्प्यते यथा ।

vyatiriktam himAt_zauklyam iti saMkalpyate yathA |

मुधा एव कल्प्यते भेदश् चित्त.अहम्कारयोस् तथा ॥५।७४।०६॥

mudhA_eva kalpyate bheda:_citta.ahamkArayo:_tathA ||5|74|06||

vyatiriktam himAt zauklyam iti x

saMkalpyate yathA x

mudhA eva kalpyate x

bheda:_citta.ahamkArayoH_tathA x

*sv.6 Only ignorant people think that one is born of the other, even as ignorant people might say that whiteness is born of snow.

*vlm.6. As it is in vain to conceive the snow apart from its whiteness, so it is false to suppose the mind as distinct from egoism: (because the ego is a conception of the mind only).

*Murty.6.7 In reality, there is nothing like mind and ego division. What is mind, that is ego. What is ego, that is mind alone. These are purposeless fabrications. Whiteness is not separate from snow! One protects the other. When mind subsides, ego disappears. When a fabric is wornout along with it its colour too disappears.

vyatiriktam himAt_chauklyam iti saMkalpyate yathA |

mudhA eva kalpyate bheda:_citta.ahamkArayo:_tathA ||5|74|06||

मनो ऽहंकारयोर् अन्तर् द्वयोर् एकतर.क्षये ।

mana:_ahamkArayo:_antar dvayo:_ekatara.kSaye |

क्षीणे द्वे एव हि यथा पट.शौक्ल्ये पट.क्षये ॥५।७४।०७॥

kSINe dve eva hi yathA paTa.zauklye paTa.kSaye ||5|74|07||

*sv.7 Thus of the mind and the ego.sense if one ceases the other ceases to be.

*vlm.7. There is no difference of the ego from the mind, as the destruction of the one is attended with the loss of the other also; just as the removal of the cloth, is accompanied with the absence of its colour also. (Egoism is said to be the son of the mind, and the one dies without the other).

*Murty.7 In reality, there is nothing like mind and ego division. What is mind, that is ego. What is ego, that is mind alone. These are purposeless fabrications. Whiteness is not separate from snow! One protects the other. When mind subsides, ego disappears. When a fabric is wornout along with it its colour too disappears.

mano 'haMkArayo:_antar.dvayo:_ekatara.kSaye |

kSINe dve eva hi yathA paTa.zauklye paTa.kSaye ||5|74|07||

तुच्छाम् मोक्ष.धियम् त्यक्त्वा बन्ध.बुद्धिम् तथा एषणाम् ।

tucchAm mokSa.dhiyam tyaktvA bandha.buddhim tathA_eSaNAm |

स्व.वैराग्य.विवेकाभ्याम् केवलम् पक्षयेद् मनः ॥५।७४।०८॥

sva.vairAgya.vivekAbhyAm kevalam pakSayet_mana: ||5|74|08||

tucchAm mokSa.dhiyam tyaktvA when U have abandoned the trivial thought of

Liberation

bandha.buddhim tathA eSaNAm x

sva.vairAgya.vivekAbhyAm thru Ur Dispassion & Discernment

kevalam pakSayet . let Mind be seen totally

tucchAm mokSa.dhiyam tyaktvA

having abandoned the trivial thought of Liberation

bandha.buddhim tathA eSaNAM

thus the Wish

...

*Murty.8 Give up fascination for liberation, which is lowly and along with it the sense of bondage and other desires. Destroy the mind purely by dispassion and discrimination.

*sv.8 Hence, instead of entertaining the notion of bondage and that of liberation, abandon all cravings and through wisdom and dispassion, bring about the cessation of the mind.

*vlm.8. Avoid both your desire of liberation, as alsa:_your eagerness for worldly bondage; but strive to enfeeble your mind by lessening its egoism, by the two means of·your indifference to and discrimination of worldly objects, (i.e. Neither seek the world nor hate it, but remain as an indifferent spectator of everything).

मोक्षो मे ऽस्त्व् इति चिन्ता अन्तर् जाता चेद् उत्थितम् मनः ।

mokSa:_me_astu_iti cintA_antar jAtA cet_utthitam mana: |

मनन.उत्के मनस्य् उच्छैर् वपुर्.दोषाय केवलम् ॥५।७४।०९॥

manana.utke manasi_ucchai:_vapu:.doSAya kevalam ||5|74|09||

mokSa: me astu iti

"May I be free!"

cintA antarjAtA cet

if this inborn concern

utthitam

arisen manas.Mind

manana.utke manasy x

ucchair vapur.doSAya kevalam x

#utka

*sv.9 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

*Murty.9 When the thought that ' I would like to be liberated' occurs then mind arises in all force. With that emerges all problems, weaknesses and blemishes of a body.

*vlm.9. The thought of getting liberation, growing big in the mind, disturbs its peace and rest, and injures the body also; (by a rigid observance of the austerities necessary for liberation),

mokSa:_me astu_iti cintA_antar.jAtA cet_utthitam mana: |

manana.utke manasi_ucchai:

vapur.doSAya kevalam

आत्मन्य् अतीते सर्वस्मात् सर्व.भूते ऽथवा तते ।

Atmani_atIte sarvasmAt sarva.bhUte_athavA tate |

को बन्धः कश् च वा मोक्षो निर्मूलम् मननम् कुरु ॥५।७४।१०॥

ka:_bandha: ka:_ca vA mokSo nirmUlam mananam kuru ||5|74|10||

When oneSelf is beyond all things,

or extended in all beings,

what Bondage is there? what Freedom?

Uproot these meanderings of Mind!

Atmani atIte sarvasmAt

When oneSelf is beyond everything

sarva.bhUte athavA otherwise when in all beings

tate extended tata_implies "tat.a:"

ka: bandha: what is bondage

ka: ca vA mokSa: and/or what is being.free?

nirmUlam mananam kuru

Make your mentation uprooted.

*vlm.10. The soul being either apart from all things, or intimately connected with all, can neither have its liberation nor bondage also; (when it is already so separate from, as well as united with everything in the world).

*Murty.10 O Rama, Self is beyond everything and consequently immanent in all beings. And so what is bondage and what is liberation. Root out all thinking.

*sv.10 9.15 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

वायुः स्पन्दन.धर्मत्वाद् यदा चलति देहके ।

vAyu: spandana.dharmatvAt_yadA calati dehake |

तदा स्फुरति हस्त.अङ्ग.रसना.पल्लव.अवली ॥५।७४।११॥

tadA sphurati hasta.aGga.rasanA.pallava.avalI ||5|74|11||

from/thru vAyu.wind/air.: spandana.vibrant.mobility.dharmatva.xx.Ad x

yadA.when/where . calati.stirring. dehaka.a.body tadA.then sphurati.vibrating/throbbing.hasta.hand.aGga.body/limb.rasanA.xx.pallava.xx.AvalI.range/series . x

*AB. sphurati saMcalati //

*Murty.11.13 . Air is of vibrating nature. And so when it enters the body, it shakes and quivers all the limbs like it shakes the branches of a tree. Self, however, is subtle. It does neither move anything nor will get moved by anything. It is like a steadfast mountain.

*sv.11 9.15 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

*vlm.11. When the air circulates in the body, by its natural property of motion, it gives movement to the members of the body, and moves the voluble tongue, like the flitting leaf of a tree.

पादपे पल्लव.श्रेणीम् चालयत्य् अनिलः_यथा ।

pAdape pallava.zreNIm cAlayati_anila:_yathA |

तथैव अङ्ग.अवलीम् वायुर् देहे संचालयत्य् अलम् ॥५।७४।१२॥

tathaiva_aGga.avalIm vAyu:_dehe saMcAlayati_alam ||5|74|12||

pAdape pallava.zreNIm x

cAlayati_anila:_yathA x

tathA_eva_aGga.avalIm vAyur x

dehe saMcAlayati_alam x

zreNI

*vlm.12. As the restless wind, gives motion to the leaves and twigs of trees; so the vital airs add their force to the movement of the members of the body.

*Murty.12.13 . Air is of vibrating nature. And so when it enters the body, it shakes and quivers all the limbs like it shakes the branches of a tree. Self, however, is subtle. It does neither move anything nor will get moved by anything. It is like a steadfast mountain.

*sv.12 9.15 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

चित्.सर्वव्यापिनी सूक्ष्मा न चला न एव चाल्यते ।

cit.sarva.vyApinI sUkSmA na calA na_eva cAlyate |

न स्वतः स्पन्दम् आयाति देवाचल इव अनिलैः ॥५।७४।१३॥

na svata: spandam AyAti deva.acala* iva_anilai: ||5|74|13||

The all.pervading, subtle Chit.Consciousness is not moving,

nor is it moved,

nor does it vibrate spontaneously.

It's as firm as a mountain before the wind.

cit.sarva.vyApinI sUkSmA

na calA_na_eva cAlyate x

na svata: spandam AyAti

deva.acala_iva_anilai: x

चित्.सर्व.व्यापिनी सूक्ष्मा The all.pervading, subtle Chit Consciousness =

न चला is not moving =

न एव चाल्यते nor is it moved =

न स्वतः स्पन्दम् आयाति not of.itself does it come to Spanda Vibration =

देव.अचलः इव अनिलैः like a sacred mountain before the winds. .13.

*vlm.13. But the soul which pervades the whole, never moveth like the wind, nor is it moved as any part of the body; it does not move of itself, but remains unshaken as a rock at the motion of the winds, and like the Lord of all, it is unmoved by the breeze.

*Murty.13 . Air is of vibrating nature. And so when it enters the body, it shakes and quivers all the limbs like it shakes the branches of a tree. Self, however, is subtle. It does neither move anything nor will get moved by anything. It is like a steadfast mountain.

प्रतिबिम्बित.सर्वार्था केवलम् स्वात्मनि स्थिता ।

pratibimbita.sarvArthA kevalam svAtmani sthitA |

प्रकाशयति बोधेन जगन्ति इमानि दीपवत् ॥५।७४।१४॥

prakAzayati bodhena jaganti_imAni dIpavat ||5|74|14||

pratibimbita.sarvArthA x

kevalam svAtmani sthitA x

prakAzayati bodhena x

jaganti_imAni dIpavat . x

प्रतिबिम्बित.सर्वार्था Reflecting as everything, =

केवलं स्वात्मनि स्थिता entirely situate in the ownSelf, =

प्रकाशयति बोधेन it illumines with Bodha Realization =

जगन्ति इमानि these worlds =

दीपवत् like a lamp.

*Murty.14 Self abides in itself and is reflected in all objects and things. It illumines all the world, like a lamp, through enlightenment

*vlm.14. The soul shows by its reflexion, all things that are hid in it; as the lamp discovers by its light, whatever lay concealed in the darkness of the room.

तत्र को ऽयम् मुधा मोहो भवताम् अतिदुःखदः ।

tatra ka:_ayam mudhA moha:_bhavatAm ati.du:kha.da: |

अयम् सो ऽहम् मम अङ्गानि मम इदम् चेति दुर्.धियाम् ॥५।७४।१५॥

ayam so aham mama_aGgAni mama_idam ca_iti dur.dhiyAm ||5|74|15||

tatra

in that case

ka:_ayam mudhA moha:_

who is this foolish delusive

bhavatAm ati.du:kha.da: x

ayam so aham mama_aGgAni x

mama_idam ca_iti dur.dhiyAm x

*Murty.15 If this is so, how did you slip into the delusion that 'this body is mine; these limbs are mine'? Such delusion is surely sorrow.causing

*vlm.15. It being so (but a counterfeit copy), why should you fall into the painful error, of conceiving like the ignorant and senseless men, that these members of your body and these things belong to you?

*sv.15 9.15 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

इति कल्लोल.हतया दृशा नित्यम् अ.नित्यया ।

iti kallola.hatayA dRzA nityam a.nityayA |

ज्ञत्व.कर्तृत्व.भोक्तृत्व.क्रिया समुपलभ्यते ॥५।७४।१६॥

jJatva.kartRtva.bhoktRtva.kriyA sam.upalabhyate ||5|74|16||

iti x

kallola.hatayA dRzA x

nityam anityayA x

jJatva.kartRtva.bhoktRtva.kriyA

x the process of knowing & doing & enjoying

is learned / acquired experientially

*vlm.16. Thus infatuated by ignorance, men think the frail body as lasting, and attribute knowledge and agency of action to it: (which in reality belong to the soul).

तत्र अयम् अहम् आगन्ता भोक्ता कर्ता इति जायते ।

tatra_ayam aham AgantA bhoktA kartA_iti jAyate |

मुधा इव अज्ञात.नानता मृगतृष्णा इव वासना ॥५।७४।१७॥

mudhA_iva_ajJAta.nAnatA mRgatRSNA_iva vAsanA ||5|74|17||

tatra_ayam aham AgantA.something.to.come. x

bhoktA kartA_iti jAyate x

mudhA_iva_ajJAta.nAnatA x

mRgatRSNA_iva vAsanA x

*vlm.17. It is gross error only, that makes us believe the body as an automaton, or selfacting machine of its motions, actions and passions; and it is our sanguine wishes only, that present so many false views before us, as the solar heat, raises the mirage of water in the sandy desert.

*Murty. 17 . Hit by such confusion and perplexity like transience and eternaity, one gets ownership and enjoyment of actions. Such confusion is a deluding vasana. It occurs because of ignorance about the laws of existence like the illusion about a mirage which ocurs due to lack of knowledge about the properties of heat.

*sv.17 16.17 Then there arise other concepts like 'I do this', 'I enjoy this' and 'I know this'. All these concepts are unreal like a mirage in the desert.

अज्ञता एषा मनो.मत्त.मृगम् विषय.तर्षुलम् ।

ajJatA_eSA mana:.matta.mRgam viSaya.tarSulam |

असत्या एव हि सत्या इव मृग.तृष्णा इव कर्षति ॥५।७४।१८॥

asatyA_eva hi satyA_iva mRga.tRSNA_iva karSati ||5|74|18||

ajJatA eSA . This .f.. has not Known .

manas.matta+mRgam

mind.mad beast

viSaya.tarSulam

hungry for sense.objects –

for it is quite unreal asatyA eva hi

satyA iva . as.if real .

mRga.tRSNA iva karSati

thirsty mirage like it attracts

This unKnowing Mind is a deer

desiring sense.objects

although they are not.So

for they are as.if So

and so attract the thirsty deer

*vlm.18. It is this ignorance of truth, which makes the mind to pant after the pleasures of sense; and drags it along like a thirsty doe, to perish in the aqueous mirage of the parching shore.

*Murty.18 A mirage attracts a thirsty deer. Similarly this ignorance is pulling and dragging the animal of mind.

*sv.18 18.19 However, since their unreality is not realised, the illusion attracts the mind even as the mirage deludes and attracts an animal.

##*tarSula a. desiring yv5.074.018; atarSulam ind. without desire MBh. xii , 7762.

विज्ञाता सत्य.रूपा अङ्ग नाशम् याति पलायते ।

vijJAtA satya.rUpA_aGga nAzam yAti palAyate |

विप्र.मध्यात् परिज्ञाता यथा चाण्डाल.कन्यका ॥५।७४।१९॥

vipra.madhyAt parijJAtA yathA cANDAla.kanyakA ||5|74|19||

vijJAtA satya.rUpA aGga

the Suchness.Form being fully understood

nAzam yAti

goes to destruction: —

palAyate vipra.madhyAt

like a girl who flies from among the Twiceborn

parijJAtA yathA cANDAla.kanyakA

being recognized as an outcaste girl

*vlm.19. But untruth being detected from truth, it flies from the mind, as a chandála woman when once known she comes to be as such, fliesa far from the society of Brahmans.

*Murty.19.20 . A low caste woman runs away when she realizes that she is in the midst of brahmins. Similarly when real knowledge is gained, ignorance takes flight. Mind will then not be pulled by ignorance.

*sv.19 18.19 However, since their unreality is not realised, the illusion attracts the mind even as the mirage deludes and attracts an animal.

अविद्या सम्परिज्ञाता न च एनम् परिकर्षति ।

avidyA samparijJAtA na ca_enam parikarSati |

मृगतृष्णा परिज्ञाता तर्षुलम् न अवकर्षति ॥५।७४।२०॥

mRgatRSNA parijJAtA tarSulam na_avakarSati ||5|74|20||

avidyA samparijJAtA

Ignorance, being fully understood,

na ca_enam parikarSati no longer governs one.

mRgatRSNA parijJAtA Mirage, being understood,

tarSulam na_avakarSati

is not drawn toward attractions

*sv.20 But, if it is realised as an illusion it does not attract the mind, even as a mirage does not delude one who knows it to be a mirage.

*vlm.20. So when error comes to be found out, it can no more beguile the mind; than the mirage when it is discovered as such) fails ta:_attract the thirsty to it.

*Murty. 20. A low caste woman runs away when she realizes that she is in the midst of brahmins. Similarly when real knowledge is gained, ignorance takes flight. Mind will then not be pulled by ignorance.

*vwv.2278/20 Ignorance (or Nescience), completely understood, does not drag this (wise person) out from that Self.experience). A mirage, well understood, does not draw away a thirsty person.

##tRS . *tarSula . "desiring", in *atarSula ind. without desire MBh.12.7762 . object desired, <mRgatRSNA parijJAtA tarSulam na_avakarSati> FM.5.74.20 <vwv.2278>.

परमार्थ.अवबोधेन स.मूलम् राम वासना ।

paramArtha.avabodhena samUlam rAma vAsanA |

दीपेन इव अन्धकार.श्रीर् गलत्य् आलोक एति च ॥५।७४।२१॥

dIpena_iva_andhakAra.zrIr galati_Aloka_eti ca ||5|74|21||

Light a lamp and the outer darkness fades away.

Raama,

full Realization uproots the _vAsanA.s,

and light appears

paramArtha.avabodhena samUlam rAma vAsanA x

dIpena_iva_andhakAra.zrIr galati_Aloka_eti ca . x

परमार्थ.अवबोधेन w/ the higher realization

स.मूलं राम वासना the _vAsanA, rAma, with its root,

दीपेन इव अन्धकार.श्रीः as w/ a lamp the utter darkness,

गलति flows away

आलोकः एति च –and light appears.

*vwv.1996/21 rAma! By the knowledge of the highest Truth, desire [vAsanA] is removed with roots, like plenty of darkness by a lamp and, Light arrives.

*sv.21 Just as a lamp utterly dispels darkness, the knowledge of truth completely uproots concepts [vAsanA] and conditioning.

*vlm.21. _rAma! as truth is known and rooted in the mind, the seeds of earthly desires are uprooted from it, as thick darkness is dispelled by the light of a lamp.

"न अस्त्य् अविद्या" इति संजाते निश्चये शास्त्र.युक्तितः ।

"na_asti_avidyA"_iti saMjAte nizcaye zAstra.yuktita: |

गलत्य् अविद्या तापेन तुषार.कणिका यथा ॥५।७४।२२॥

galati_avidyA tApena tuSAra.kaNikA yathA ||5|74|22||

"na_asti_avidyA" x

iti saMjAte nizcaye x

zAstra.yuktita: x

galati_avidyA x

tApena x

tuSAra.kaNikA yathA . x

#saMjAta

#tuSAra.kaNika

*sv.22 When one sincerely questions, 'This body is but inert substance; why should one seek pleasure for its sake?', ...

*vlm.22. As the mind arrives to certain truths, by the light of the sastras and reason; so its errors fastly fade away like icicles, melting under the heat of the solar rays.

*Murty.22 . Like light from a lamp which dispells darkness, enlightenment about the supreme goal roots out all ignorance. When it is confirmed that there is no ignorance through the teachings of scriptures, then ignorance too melts away like snow before heat.

"देहस्य अस्य जडस्य" अर्थे किम् भोगैर् इति निश्चयः ।

"dehasya_asya jaDasya"_arthe kim bhogai:_iti nizcaya: |

भिन्नत्य् आशा.मलम् ज्ञाता पञ्जरम् केसरी यथा ॥५।७४।२३॥

bhinnati_AzA.malam jJAtA paJjaram kesarI yathA ||5|74|23||

"This body is inert meat. What use has it for pleasures?"

Being convinced of this

the Knower

breaks the chain of wishing

as a tiger

shatters his cage

dehasya_asya jaDasya "Of this inert body

arthe kim bhogai: what use is there for pleasures?"

iti nizcaya: being convinced of this

bhinnati_AzA.malam jJAtA the Knower breaks the chain of hope

paJjaram kesarI yathA as a tiger breaks his cage

*sv.23 ... all cravings drop away.

*Murty.23 'This body is stupid and inconscient. What is the use of pleasures for this body?' This kind of a determination of mind will destroy all impurities of desires like a caged lion breaking away the cage.

*vlm.23. The certainty of the moral truth, that it is useless to foster and fatten this frail frame of the body, is as powerful to break down the trammels of worldly desires, as the robust lion is capable to break down the iron grate of his prison.

आशा.परिकरे राम नूनम् परिहृते हृदा ।

AzA.parikare rAma nUnam parihRte hRdA |

पुमान् आगत.सौन्दर्यो_ह्लादम् आयाति चन्द्रवत् ॥५।७४।२४॥

pumAn Agata.saundarya:_hlAdam AyAti candravat ||5|74|24||

AzA.parikare

When the multitude of wishes, Raama,

nUnam.now/certainly

parihRte hRdA when avoided by the Heart

pumAn a human being,

Agata.saundarya: become.beautiful

hlAdam AyAti candravat comes to refreshment, as under the moon

X AzA f. wish, desire, hope, expectation, prospect; Hope …

X parikara … retinue, train (sg. and pl.); multitude, abundance …

X parihRta adj. shunned, avoided; abandoned, quitted; … parihRti f. shunning, avoiding parihRtya ind. keeping away, excluding …

X hlAda .m. refreshment, pleasure, gladness, joy, delight … y1.032.026 #AhlAda m. refreshing, reviving; joy, delight. y1.028.029 #hlAdaka a.ikA refreshing, gladdening, cooling.

*vwv.1588/24. RAma! When the multitude of desires is verily abandoned by the mind, a man, arriving at his (inherent) beauty like the moon, attains to joy.

*sv.24 When thus the cravings drop away, one experiences great bliss and supreme peace within oneself.

*vlm.24. The mind of man being freed from the bonds of its desires, becomes as brilliant as the moonlight night, with the pure beams of disinterested delight.

*Murty.24 O Rama, when the burdensome equipment, called desires is abandoned/ lifted out of the heart, then a person becomes beautiful. Like moon he delights people.

पराम् शीतलताम् एति वृष्टि.धौत इव अचलः ।

parAm zItalatAm eti vRSTi.dhauta* iva_acala: |

निर्वृतिम् परमाम् धत्ते प्राप्त.राज्य इव अधमः ॥५।७४।२५॥

nirvRtim paramAm dhatte prApta.rAjya* iva_adhama: ||5|74|25||

parAm zItalatAm eti

it goes to perfect coolness

vRSTi.dhauta_iva_acala: x

nirvRtim paramAm dhatte x

prApta.rAjya_iva_adhama: x

*vlm.25. The contented mind gets a coolness like that of a heated rock, after it is washed by a shower of rain; and it finds a satisfaction equal to that of a pauper, by his getting the riches of a king and his whole kingdom.

*Murty.25 Such a person becomes very cool like a rain washed mountain. His happiness reaches to heights like that of a common man when he gains a kingdom.

*sv.25 The sage of self.knowledge attains courage and stabiliti_and shines in his own glory.

शोभते परया लक्ष्म्या शरदि इव नभस्तलम् ।

zobhate parayA lakSmyA zaradi_iva nabhastalam |

आत्मन्य् एव न मात्य् उच्चैः कल्पस्य अन्त इव अर्णवः ॥५।७४।२६॥

Atmani_eva na mAti_uccai: kalpasya_anta_iva_arNava: ||5|74|26||

zobhate.xx.para.higher.yA lakSmI.mark/auspice\Goddess.of.Fortune.yA zaradi.xx. iva.like/as.if nabhastala.xx.m + Atmani.in.self eva.very/only/indeed na.no mAti.xx. uccais.above\very.much of kalpa.Age/Doomsday.sya antas.inside\end iva.like/as.if arNava.:.the foaming sea:

*vlm.26. The countenance of the contented man, shines as clear as the face of the autumnal sky; and his soul overflows with delight, like the deluvial waters of the deep.

*Murty.26 He shines radiantly gaining the wealth, called the Absolute. He springs high within himself like the sea_at the time of the aeonic end.

zobhate.xx zaradi.xx nabhastala.xx mAti.xx.

भवत्य् अपेत.संरम्भो वृष्टि.मूक इव अम्बुदः ।

bhavati_apeta.saMrambha:_vRSTi.mUka* iva_ambuda: |

तिष्ठत्य् आत्मनि संवेत्ता प्रश्न.अन्त इव वारिधिः ॥५।७४।२७॥

tiSThati_Atmani saMvettA prazna.anta* iva vAridhi: ||5|74|27||

bhavati_apeta.saMrambha:

It becomes free from agitation,

vRSTi.mUka_iva_ambuda: like, the Rains grown mute, the raincloud.

tiSThati_Atmani saMvettA prazna.anta_iva It rests in the Self after enquiring,

vAridhi: an ocean

*Murty.27 He will be quiet without any turbulence like an autumn cloud which is quiet after draining off the water. He abides in his Self peacefully like a calm ocean.

*sv.27 26.29 He enjoys supreme satisfaction in himself.

*vlm.27. The contented man is as silent, as the mute cloud after the rain; and his soul remains as composed with its consciousness, as the profound sea_is tranquil with its fulness.

परम् धैर्यम् उपादत्ते स्थैर्यम् मेरुर् इव अचलः ।

param dhairyam upAdatte sthairyam meru:_iva_acala: |

राजते स्वच्छया लक्ष्म्या शान्त.इन्धन इव अनलः ॥५।७४।२८॥

rAjate svacchayA lakSmyA zAnta.indhana* iva_anala: ||5|74|28||

Come to perfect stability,

as solid as Mount Meru, he

shines with his own pure glory, like

the fire within a dying coal.

param dhairyam upAdatte

Having.come to perfect constancy

sthairyam meru:_iva_acala: as solid as Mount Meru

rAjate svacchayA lakSmyA he shines with his own pure glory

zAnta.indhana_iva_anala: like fire within a dying coal

*Murty.28 He becomes immensely courageous and remains steady and steadfast like a 'Meru' mountain. He shines with opulence of wealth (of liberation).

*sv.28 26.29 He enjoys supreme satisfaction in himself.

*vlm.28. He has his patience and steadiness like those of a rock, and he glistens as quietly in himself, as the glowing fire glitters after its fuel is burnt out.

भवत्य् आत्मनि निर्वाणः प्रशान्त इव दीपकः ।

bhavati_Atmani nirvANa: prazAnta* iva dIpaka: |

तृप्तिम् आयाति परमाम् नरः पीत.अमृतो यथा ॥५।७४।२९॥

tRptim AyAti paramAm nara: pIta.amRta:_yathA ||5|74|29||

bhavati_Atmani nirvANa: prazAnta_iva dIpaka: x

tRptim AyAti paramAm nara: pIta.amRto yathA . x

*Murty.29 He become quiet in his Self like a steady lamp. He becomes contented like one who has sipped nectar.

*sv.29 26.29 He enjoys supreme satisfaction in himself.

*vlm.29. He is extinct in himself as the extinguished lamp; and has his inward satisfaction as one who has feasted on ambrosia.

अन्तर् दीपो घट इव मध्य.ज्वाल इव अनलः ।

anta:_dIpar ghaTa* iva madhya.jvAla* iva_anala: |

स्फुरद् दीप्तिर् मणिर् इव प्रयात्य् अन्तः प्रकाशताम् ॥५।७४।३०॥

sphurat_dIpti:_maNi:_iva prayAti_anta: prakAzatAm ||5|74|30||

anta:_dIpar ghaTa_iva

within

like a lamp in a pot

like the flame at the center of the glow

sphurat_dIpti: maNi:_iva

like the shining spark in a wishing.stone

prayAti_anta: prakAzatAm x

*Murty.30 He becomes internally luminous like a lamp placed in a pot, like the middle flame of fire.

*sv.30 He is enlightened and this inner light shines brightly within him.

*vlm.30. He shines with his inward light like a lantern with its lighted lamp; and as fire with its internal lustre, which can never be put out.

सर्व.आत्मकम् सर्व.गतम् सर्व.ईशम् सर्व.नायकम् ।

sarva.Atmakam sarva.gatam sarva.Izam sarva.nAyakam |

सर्व.आकारम् निर्.आकारम् स्वम् आत्मानम् प्रपश्यति ॥५।७४।३१॥

sarva.AkAram nir.AkAram svam AtmAnam prapazyati ||5|74|31||

The self of all is everywhere

the Lord of all, the guide for all,

and embodied in all bodies

although without a body. He

perceives that Self as his own self.

sarva.Atmakam as every Selfling

sarva.gatam everywhere.going

sarva.Izam Lord of all

sarva.nAyakam Captain of all

sarva.AkAram nir.AkAram all.embodied / disembodied

svam AtmAnam prapazyati beholding hirSelf

*Murty.31 He sees his Self as all abiding, as immanent in all, as lord of all, as leader of everything, as all form, and as formless

*sv.31 He beholds the self as self of all, omnipresent, the Lord of all and formless, yet pervading all forms.

*vlm.31. He sees his soul, as identic with the universal and all pervading soul; which is the lord and master of all, and which abides in all forms in its formless state.

हसत्य् अलम् अतीत.अस्ताः पेलवा दिवसा अवलीः ।

hasati_alam atIta.astA: pelavA* divasA_avalI: |

यासु स्मर.शर.श्रेणी.चपलम् चित्तम् आस्थितम् ॥५।७४।३२॥

yAsu smara.zara.zreNI.capalam cittam Asthitam ||5|74|32||

hasati_alam atIta.astA: x

pelavA_divasA_avalI: x

yAsu x

smara.zara.zreNI.capalam x

cittam Asthitam . x

*Murty.32 He smiles at the days that were spent purposelessly (before enlightenment). During those days his mind was fickle and was shaken by cupid's arrows.

*sv.32 Remembering the past when he was swayed by lust, he laughs at his own past ignorance.

*vlm.32. He smiles at every thing, by his setting himself above and beyond all mortal and frail things; his days glide away sweetly and softly with him; and he laughs at those men, whose fickle minds are made the marks of cupid's arrows.

सङ्ग.रङ्ग.विनिष्क्रान्तः शान्तमान.मनो.ज्वरः ।

saGga.raGga.viniSkrAnta: zAntamAna.mana:jvara: |

अध्यात्म.रतिर् आसीनः पूर्णः पावन.मानसः ॥५।७४।३३॥

adhyAtma.rati:_AsIna: pUrNa: pAvana.mAnasa: ||5|74|33||

saGga.raGga.viniSkrAnta: x

zAntamAna.mano.jvara: x

adhyAtma.rati:_AsIna: x

pUrNa: pAvana.mAnasa: . x

*vwv.2343/33. He has come out of the stage of association with the world. He is one with the mental fever of pride cured. He has his delight in the Supreme Spirit. He is remaining quietly and fulfilled. He is one possessed of a pure mind.

*Murty.33 The mind of such a person will be utterly pure and holy with all attachments expelled, with all anguish and fevers queitened and abiding in spiritual delight.

*sv.33 33.34 He is far from evil company, freed from mental distress, but firmly established in self.knowledge.

*vlm.33. His holy mind is isolated from the society of men, and from all their amusements; and rests secluded from all company and conern, with the fulness of its spiritual bliss within itself.

निर्मृष्ट.काम.पङ्क.अङ्कश् छिन्न.बन्ध.निज.भ्रमः ।

nirmRSTa.kAma.paGka.aGka:_chinna.bandha.nija.bhrama: |

द्वन्द्व.दोष.भय.उन्मुक्तस् तीर्ण.संसार.सागरः ॥५।७४।३४॥

dvandva.doSa.bhaya.unmukta:_tIrNa.saMsAra.sAgara: ||5|74|34||

nirmRSTa.kAma.paGka.aGkaz x

chinna.bandha.nija.bhrama: x

dvandva.doSa.bhaya.unmuktas x

tIrNa.saMsAra.sAgara: x

*vwv.2344/34. He is one with the marks of the mud of desire washed out snf the bonds of his own delusion broken. He is liberated from the fear of the evil of duality. He is one who has crossed the ocean of worldly existence.

*Murty.34.36 . A knower of Self does not want or desire anything. For he has washed away the dirt of lust; he has rooted out all illusions; he is liberated from feelings like hot and cold; he has crossed the ocean of 'samasara', he has attained the supreme repose; he has gained the state beyond all states; he will never he born again; he is respected by all in thought word and deed. Everyone takes delight in his life. But he does not take delight in his life.

*sv.34 33.34 He is far from evil company, freed from mental distress, but firmly established in self.knowledge.

*vlm.34. It gets clear of the turbid and turbulent ocean of this world, and is quite cleared of the dirt of worldly desires; it is loosened from the fetters of its error, and set free from the fear of dualism.

प्राप्त.अनुत्तम.विश्रान्तिर् लब्ध.अलभ्य.परास्पदः ।

prApta.anuttama.vizrAnti:_labdha.alabhya.parAspada: |

अ.निवृत्ति.पदम् प्राप्तो मनसा कर्मणा गिरा ॥५।७४।३५॥

a.nivRtti.padam prApta:_manasA karmaNA girA ||5|74|35||

prApta.anuttama.vizrAnti: x

labdha.alabhya.parAspada: x

a.nivRtti.padam prApto x

manasA karmaNA girA x

*vwv.2293.35.36. (The wise one who has realised the Self), who has attained to the highest repose and obtained the Supreme Position which is unattainable, has reached the Abode from which there is no return. (Though) having deeds greatly desired by all, he does not seek for anything by thought, word or deed.

*vlm.35. The man being thus released, attains the highest state of humanity, and rests in that supreme felicity, which is desired by all and found by few, and from which nobody returns to revisit the earth.

*vlm.p.35 A man being thus released attains the highest state of humanity and rests in that supreme joy which is desired by all and found by few, and from which nobody returns to revisit the earth.

*Murty.35.36 . A knower of Self does not want or desire anything. For he has washed away the dirt of lust; he has rooted out all illusions; he is liberated from feelings like hot and cold; he has crossed the ocean of 'samasara', he has attained the supreme repose; he has gained the state beyond all states; he will never he born again; he is respected by all in thought word and deed. Everyone takes delight in his life. But he does not take delight in his life.

*sv.35 35.36 He is glorified by all, he is sought by all, he is applauded by all, but he remains indifferent.

सर्व.अभिवाञ्छित.आरम्भो न किम्चिद् अपि वाञ्छति ।

sarva.abhivAJchita.Arambho na kimcit_api vAJchati |

सर्व.अनुमोदित.आनन्दो न किम्चिद् अनुमोदते ॥५।७४।३६॥

sarva.anumodita.Anando na kimcit_anumodate ||5|74|36||

sarva.abhivAJchita.Arambha:_x

na kim.cit_api vAJchati

ze wants nothing more

sarva.anumodita.Anando x

na kim.cit_anumodate x

*vlm.36. This height of human ambition being arrived at, there is nothing else to wish for; and this great gratification being once gained, there is no other joy which can delight us more.

*vwv.2345/36. He is one who is giving up all efforts (or undertakings), who is destitute of all limitations and is completely renouncing all expectations (or desires), is considered as liberated while living.

*vlm.p.36 This height of human ambition being arrived at, there is nothing else to wish for. This great gratification being once gained, there is no other joy which can delight us more.

*sv.36 35.36 He is glorified by all, he is sought by all, he is applauded by all, but he remains indifferent.

न ददाति न च आदत्ते न स्तौति न च निन्दति ।

na dadAti na ca_Adatte na stauti na ca nindati |

न अस्तम् एति न च उदेति न तुष्यति न शोचति ॥५।७४।३७॥

na_astam eti na ca_udeti na tuSyati na zocati ||5|74|37||

ze does not give nor does ze receive

does not praise nor blame

neither setting nor rising

not content / not complaining

*vlm.p.37 The self contented man neither gives or receives anything from anybody. He does not praise or criticize anyone, he does not rejoice or grieve at anything, and he is never elated or depressed at any occurrence.

na dadAti na ca_Adatte x

na stauti na ca nindati |

na_astam eti na ca_udeti x

na tuSyati na zocati . x

सर्व.आरम्भ.परित्यागी सर्व.उपाधि.विवर्जितः ।

sarva.Arambha.parityAgI sarva.upAdhi.vivarjita: |

सर्व.आशा.सम्परित्यागी जीवन्.मुक्त इति स्मृतः ॥५।७४।३८॥

sarva.AzA.samparityAgI jIvan.mukta_iti smRta: ||5|74|38||

sarva.Arambha.parityAgI

all.undertaking.abandoning

sarva.upAdhi.vivarjita:

without all the upAdhi.Distinctions

sarva.AzA.samparityAgI

all expectation quite abandoning

jIvanmukta_iti smRta:

is considered to be Living.Free.

*sv.38 He is a sage liberated while living, who has abandoned all motivated actions, who is free from conditioning and who has given up all desires and hopes.

*vlm.p.38 He is said to be liberated in his lifetime because he takes no title on himself, withholds from all business, and is free from desires.

*Murty.38 He gives up all initiations. He is free of all distinctive attributes. He renounces all desires. Such a person is called a 'jivanmukta' (liberated while in life).

*vlm.38. He is said to be liberated in his life time, for his taking no title on himself, and withholding from all business; as also for his being free from desires (which bind a man fast to this earth).

*vwv.2346/38. One who is giving up all efforts (or undertakings), who is destitute of all limitations and is completely renouncing all expectations (or desires), is considered as liberated while living.

One who forsakes all undertakings, one who knows no distinctions,

who is without expectation, is deemed to be one Living.Free.

सर्व.एषणाः परित्यज्य चेतसा भव मौनवान् ।

sarva.eSaNA: parityajya cetasA bhava maunavAn |

धारा निर्.अवशेषेण यथा त्यक्त्वा पयो.धरः ॥५।७४।३९॥

dhArA nir.avazeSeNa yathA tyaktvA paya:dhara: ||5|74|39||

sarva.eSaNA: parityajya cetasA x

bhava maunavAn x

dhArA niravazeSeNa x

yathA . as .

tyaktvA payodhara: x

*Murty.39 Giving up all desires, he becomes silent in his mind. He is like a cloud which has shed all its waters.

*sv.39 39.40 O Râma, abandon all desires and remain at peace within yourself.

*vlm.39. Abstain from wishing any thing in your heart, and hold your tongue in tacit silence; and remain as dumb as a cloud after it has poured down all its waters.

न तथा सुखयत्य् अङ्ग संलग्ना वर.वर्णिनी ।

na tathA sukhayati_aGga saMlagnA vara.varNinI |

यथा सुखयति स्वान्तम् इन्दु.शीता निराशता ॥५।७४।४०॥

yathA sukhayati svAntam indu.zItA nirAzatA ||5|74|40||

not so pleasing at.all is a clinging, beautiful woman,

as the pleasure given within

by moon.cool desirelessness

#aGga ind. a particle implying attention, assent or desire, and sometimes impatience … kim aGga, how much rather!

#saMlagna adj. … being in contact with, sticking to …; fighting hand to hand (du. said of two combattants) … —

#varavarNin … (<iNI>) f. a woman with a beautiful complexion, an excellent or handsome woman, any woman

#svAnta … n. "seat of the Ego", the heart (as self of the emotions; end.comp. .A) *vwv.1589/40. An excellent woman closely attached to the body does not make one as much happy as desirelessness, cool as the moon, makes the mind happy.

*vlm.40. Even the embrace of a fairy fails ta:_afford such delight to the body, as the cooling beams of contentment gladdens the mind.

*Murty.40.41 . One's heart becomes so happy by the coolness generated by desirelessness that even the joy that is caused by uniting limb to limb with the best of women is uninteresting. Even if moon enters the throat, that coolness will be no where near the coolness generated by desirelessness.

na tathA sukhayati_aGga Not so pleasing at all saMlagnA vara.varNinI is a clinging beautiful.woman yathA sukhayati svAntam as gives pleasure within indu.zItA nirAzatA

moon.cool desirelessness

न तथा इन्दुः सुखयति कण्ठ.लग्नो अपि राघव ।

na tathA_indu: sukhayati kaNTha.lagno api rAghava |

नैराश्यम् सुखयत्य् अन्तर् यथा सकल.शीतलम् ॥५।७४।४१॥

nairAzyam sukhayati_antar yathA sakala.zItalam ||5|74|41||

na tathA_indu: sukhayati x

kaNTha.lagno api rAghava x

nairAzyam sukhayati_antar x

yathA sakala.zItalam . x

#kaNThalagna

#nairAzya

*vlm.41. Though decked with the disk of the moon, dangling as a breast plate from the neck, one does not derive such coolness, as he feels in himself from the frigidity of contentment.sangfroid.

*Murty.41 . One's heart becomes so happy by the coolness generated by desirelessness that even the joy that is caused by uniting limb to limb with the best of women is uninteresting. Even if moon enters the throat, that coolness will be no where near the coolness generated by desirelessness.

*sv.41 41.43 No delight in the world is comparable to the delight that will fill your heart when you completely abandon all desires and hopes.

पुष्प.पूर्ण.नव.लतो न तथा राजते मधुः ।

puSpa.pUrNa.nava.lato na tathA rAjate madhu: |

यथा.उदार.मतिर् मौनी नैराश्य.सम.मानसः ॥५।७४।४२॥

yathA.udAra.mati:_maunI nairAzya.sama.mAnasa: ||5|74|42||

puSpa.pUrNa.nava.lata: x

na tathA rAjate madhu: x

yathA.udAra.mati:_maunI x

nairAzya.sama.mAnasa: . x

*Murty.42 A generous sage will have a mind which will not hope for anything. His mind will be like spring which is full of blossoms and lovely creepers.

*sv.42 41.43 No delight in the world is comparable to the delight that will fill your heart when you completely abandon all desires and hopes.

*vlm.42. The florid arboret decorated with the blooming florets of the vernal season, is not so refreshing to sight; as the smiling countenance of one, fraught with the magnanimity of his soul, ahd want of cupidity in his mind.

न हिमद्रेर् न मुक्ताभ्यो न रम्भाभ्यो न चन्दनात् ।

na himadre:_na muktAbhyo na rambhAbhyo na candanAt |

न च चन्द्रमसः शैत्यम् नैरश्याद् यद् अवाप्यते ॥५।७४।४३॥

na ca candramasa: zaityam nairazyAt_yat_avApyate ||5|74|43||

na himadrer

not on Snowy.Mountain

na muktAbhyo x

na rambhAbhyo x

na candanAt x

na ca candramasa: x

zaityam nairazyAt_yat_avApyate . x

*Murty.43 The coolness or a hope free mind can not be matched by snow.covered Himalaya or by moon.

*sv.43 41.43 No delight in the world is comparable to the delight that will fill your heart when you completely abandon all desires and hopes.

*vlm.43. Neither the frost of the snowy mountain, nor the coldness of a string of pearls; not even the gelidness of the plantain or sandal paste, or the refreshing beams of the lightsome moon, can afford that internal coolness, as the want of appetency produces in the mind.

अपि राज्याद् अपि स्वर्गाद् अपि इन्दोर् अपि माधवात् ।

api rAjyAt_api svargAt_api_indo:_api mAdhavAt |

अपि कान्ता.समासङ्गाद् नैराश्यम् परमम् सुखम् ॥५।७४।४४॥

api kAntA.samAsaGgAt_nairAzyam paramam sukham ||5|74|44||

api rAjyAt Than from kingship api svargAt or from Heaven api_indo: or from the moon api mAdhavAt or from spring api kAntA.samAsaGgAt or from cuddling with a girl nairAzyam paramam sukham desirelessness is a higher pleasure.

*vwv. 1590/44. Desirelessness is the greatest happiness—greater than even sovereignty, the heaven, the moon, the spring season, or union with a lovely woman.

*sv.44 Not in kingship, nor in heaven, nor in the company of the beloved one does one experience such delight as when one is free from hope.

*vlm.44. Contentedness or inappetency of everything, is more charming than the pleasurableness of royal digniti_and heavenly felicity, and the pleasantness of moonlight and vernal delights. It is more charming than the enchanting graces of a beauty, (which ravish the senses and not the soul).

*Murty.44 Freedom from expectation and hope is extremely delightful. It is greater than heaven, than kingdom, than moon, than Lord Vishnu, than cohabitation with a woman.

#madhu . #mAdhava, #mAdhavI .adj.. relating to spring, vernal; peculiar to the descendants of Madhu i.e. the YAdavas; representing Krshna (as a picture); N. of the second month of spring (more usually called VaishAkha, = April.May) spring; .n.. sweetness; (also m.) a partic. intoxicating drink.

#saJj . #saGga . #samAsaGga, #samAsaMga sam.A.saGga m. the committing or entrusting (of business) ta:_any one (tasmin). y1.027.025 #samAsAGga samAsa.aGga n. a member or part of a compound word. kAntA.samAsaGga sexual relations with a girl y5074.044

#az to invoke (a god), praise (the boss) . #AzaMs to hope, wish.for . #AzA an expectant Wish; Hope (in myth, she is the daughter.in.law of Manas). In Mbh and elsewhere the term derives from .as, with the sense of #AkAza Space, or #kha space. #* . #AzA . #nirAzA . #nairAzya .n.. hopelessness, non.expectancy , despair at (prati or comp.) MBh. R. &c. desirelessness y5074.044

तृणवन् न उपकुर्वन्ति यत्र त्रि.भुवन.श्रियः ।

tRNavan na_upakurvanti yatra tri.bhuvana.zriya: |

सा परा निर्वृतिः साधो नैरश्याद् उपलभ्यते ॥५।७४।४५॥

sA parA nirvRti:, sAdho, nairazyAt_upalabhyate ||5|74|45||

tRNavan na_upa.kurvanti x

yatra tri.bhuvana.zriya: x

sA parA nirvRti: sAdho nairazyAt_upalabhyate . x

#nairAzya.m without expectation, hopeless, despairing.

??? O gentle Rama, before the great peace that is gained by freedom from hope and expectation even the lordship of three words is trivial.

*sv.45 45.46 He who is endowed with desirelessness (hopelessness) treats the whole world as if it were ...

*vlm.45. Inappetence is the source of that complete self.sufficiency, to which the riches of the three worlds can njake no addition. (Lit. It cares not a straw (or a fig) for all the prosperity of the world).

*Murty.45 O gentle Rama, before the great peace that is gained by freedom from hope and expectation even the lordship of three words is trivial.

आपत्.करञ्ज.परशुम् पराया निर्वृतेः पदम् ।

Apat.karaJja.parazum parAyA* nirvRte: padam |

पुष्प.गुच्छम् शम.तरोर् आलम्बस्य निराशताम् ॥५।७४।४६॥

puSpa.guccham zama.taro:_Alambasya nirAzatAm ||5|74|46||

Apat.karaJja.parazum

m Apat.karaJja.parazu

parAyA: nirvRte: padam x

puSpa.guccham zama.taro: x

Alambasya nirAzatAm . x

#Apat

#karaJja.parazu

#nirvRti

#Alamba

#nirAzatA

*vlm.46. Self.complacency strikes the axe at the root of the thorny difficulties of the world; and decorates its possessor with blessings like the blossoms of a flowery tree.

*Murty.46.48 . O Rama, freedom from hope or expectation is like an axe that fells a thorny bush. It causes absolute peace. It is a bouquet of flowers on the tree called peace and quietude.

*sv.46 45.46 He who is endowed with desirelessness (hopelessness) treats the whole world as if it were

गोष्पदम् पृथिवी मेरुः स्थानुर् आशाः समुद्गिकाः ।

goSpadam pRthivI meru: sthAnu:_AzA: samudgikA: |

तृणम् त्रि.भुवनम् राम नैराश्य.अलंकृत.आक्र्तेः ॥५।७४।४७॥

tRNam tri.bhuvanam rAma nairAzya.alaMkRta.Akrte: ||5|74|47||

goSpadam

A cowprint

pRthivI meru: sthAnu:_AzA:

samudgikA:

tRNam a leaf of grass

tri.bhuvanam the three Worlds

rAma rAma

nairAzya.alaMkRta.Akrte:

zgl#prim. #samudga, #samudgaka m. n. a round box or casket Daz. #samudgika, y5059.021 &c&c.

*vlm.47. The man decorated with inappetency (or self sufficiency), has all in himself though possesst of nothing. He spurns the deep earth as a cave, and the big mountain as the trifling trunk of a tree. He looks on all the sides of air as mere caskets, and regards the worlds as straws.

*sv.47 ... the footprint of a calf, the highest mountain as the stump of a felled tree, space as a small box and the three worlds as a blade of grass.

*Murty.47.48 For one who is embellished by freedom from hope the world is small like a cow's foot and the three worlds are trifle. Such a person smiles indulgently at actions like giving, taking, acquiring riches, sons, eating, drinking and dressing beautifully.

दान.आदान.समाहार.विहार.विभव.आदिकाः ।

dAna.AdAna.samAhAra.vihAra.vibhava.AdikA: |

क्रिया जगति हस्यन्ते निर्.आशैः पुरुष.उत्तमैः ॥५।७४।४८॥

kriyA* jagati hasyante nir.Azai: puruSa.uttamai: ||5|74|48||

dAna.AdAna.samAhAra.amassing.vihAra.vibhava.AdikA: x

kriyA jagati hasyante x

nir.Azai: puruSa.uttamai: . x

*sv.48 He laughs at the activities of the worldly.minded persons.

*vlm.48. The best of men that are devoid of desire, laughs to scorn at the busy affairs of the world, and at men taking from one and giving ta:_another, or storing or squandering their riches.

*Murty.48 . O Rama, freedom from hope or expectation is like an axe that fells a throny bush. It causes absolute peace. It is a bouquet of flowers on the tree called peace and quietude. For one who is embellished by freedom from hope the world is small like a cow's foot and the three worlds are trifle. Such a person smiles indulgently at actions like giving, taking, acquiring riches, sons, eating, drinking and dressing beautifully.

*AB. dAnam laukikam zAstrIyam ca | AdAnam dhanAde: svIkAra: | samAhAra: saMgraheNa koza.Adi.upacaya vihAra: dhana.vyayena putra.krIDanam | vibhavA ... | hasyante ... ||

पदम् यस्य न बध्नाति कदाचित् कलना हृदि ।

padam yasya na badhnAti kadAcit kalanA hRdi |

तृणी.कृत.त्रि.भुवनः केन असाव् उपमीयते ॥५।७४।४९॥

tRNI.kRta.tri.bhuvana: kena_asau_upamIyate ||5|74|49||

padam yasya na badhnAti kadAcit kalanA hRdi x

tRNI.kRta.tri.bhuvana: x

kena_asau_upamIyate . x

*Murty.49 With whom can a person, not bound by desire and expectation, be compared in all three worlds?

*sv.49 49.52 How can we compare such a person, and to what?

*vlm.49. That man is beyond all comparison, who allows no desire to take root in his heart, and does not care a fig or a straw for the world.

इदम् एव अस्त्व् इदम् मा अस्तु मम इति हृदि रञ्जना ।

idam eva_astu_idam mA_astu mama_iti hRdi raJjanA |

न यस्य अस्ति तम् आत्म.ईशम् तोलयन्ति कथम् जनाः ॥५।७४।५०॥

na yasya_asti tam Atma.Izam tolayanti katham janA: ||5|74|50||

idam eva_astu 'Let this be

idam mA astu let this not be

mama_iti mine'

tam Atma.IzaM that Self.Lord

hRdi raJjanA na yasya_asti in whose heart is no such delight

tolayanti katham janA: how do people estimate him?

X raJjana adj.I. colouring (.tva n.); (end.comp.) pleasing, charming delighting (cf janaraJjanI); conciliating, befriending; raJjanam n. the act of colouring; (in gram.) nasalization; the act of pleasing,. y1.027.017 y2.017.039 y3.002.055 — araJjana < sarga.citra.manAdyantam svarUpam cApy araJjanam> y3.009.053

*Murty.50 How can people estimate the greatness of a person, who is in complete control of himself. and in whose heart there is no feeling like 'I want this, I do not want this'?

*sv.50 49.52 How can we compare such a person, and to what?

*vlm.50. Wherewith is that man to be compared, whose mind is never employed in the thoughts of craving something and avoiding another, and who is ever master of himself?

'Let this be, let this not be, mine'

that Self.Lord in whose heart is no such delight,

how can people measure him?

सर्व=संकट.पर्यन्तम् अ=संकटम् अलम् सुखम् ।

sarva=saMkaTa.paryantam a=saMkaTam alam sukham |

सौभाग्यम् परमम् बुद्धेर् नैराश्यम् अवलम्ब्यताम् ॥५।७४।५१॥

saubhAgyam paramam buddhe:_nairAzyam avalambyatAm ||5|74|51||

sarva=saMkaTa.paryantam x

a=saMkaTam alam sukham x

saubhAgyam paramam buddhe: x

nairAzyam avalambyatAm xx

*Murty.51 O Rama, freedom from hope and expectation is the most radiant form of intelligence. It is free from all calamities and a great form of happiness.

*sv.51 49.52 How can we compare such a person, and to what?

*vlm.51. O ye wise and intelligent men! rely on the want of cravings of your heart, which is your greatest good fortune, by setting you to the bliss of safeti_and security, and beyond the reach of the dangers and difficulties of the world.

न आशास् तेन त्वम् आशानाम् विद्धि मिथ्याभ्रमम् जगत् ।

na_AzA:_tena tvam AzAnAm viddhi mithyAbhramam jagat |

वहद् रथ.स्थ.दिक्.चक्र.परावर्तवद् उत्थितम् ॥५।७४।५२॥

vahat_ratha.stha.dik.cakra.parAvartavat_utthitam ||5|74|52||

na_AzA:_tena*tvam AzAnAm x

viddhi mithyAbhramam jagat

know the World to be a false delusion

vahat_ratha.stha.dik.cakra.parAvartavat x

utthitam x

*sv.52 49.52 How can we compare such a person, and to what?

*Murty.52 O Rama, you are not desire nor desire is yours. If world is all illusion like the trees that appear to be moving when a chariot is moving.

*vlm.52. Ráma! you have nothing to desire in this world, nor are you led away by worldly desires, like one who is borne in a car, and thinks that his side.views are receding back from him.

किम् मुह्यसि महाबाहो मूर्ख.वद् बोधितो ऽपि सन् ।

kim muhyasi mahAbAho mUrkha.vat_bodhita:_api san |

मम इदम् तद् अयम् सो ऽहम् इत्य् उद्भ्रान्तेन चेतसा ॥५।७४।५३॥

mama_idam tat_ayam so aham iti_udbhrAntena cetasA ||5|74|53||

kim muhyasi mahAbAho mUrkha.vat_bodhita: api san x

mama_idam tat_ayam sa: aham iti_udbhrAntena cetasA . x

*Murty.53 O mighty Rama, Why are you deluded with thoughts like' this is mine, this body is I' etc, in spite of enlightenment.

*sv.53 53.55 How can anyone disturb his equanimity when he is totally free from thoughts like "I wish this had happened to me"?

*vlm.53. O intelligent Ráma! why do you fall into the error of ignorant men, by taking this thing to be yours and that as another's by the delusion of your mind? (For all things are the Lord God's for ever more, and mortal men are but the poor pensioners of a day).

आत्मा एव इदम् जगत्.सर्वम् नानाता इह न विद्यते ।

AtmA_eva_idam jagat.sarvam nAnAtA_iha na vidyate |

एक.रूपम् जगज् ज्ञात्वा धीरैर् नाम न खिद्यते ॥५।७४।५४॥

eka.rUpam jagaj_jJAtvA dhIrai:_nAma na khidyate ||5|74|54||

AtmA_eva_idam jagat.sarvam

self only is this whole world

nAnAtA_iha na vidyate

a state of variety here in.the.world is not known.to.be

eka.rUpam jagaj

as one form the world

jJAtvA

having been known

dhIrai:_nAma na khidyate

by those of conviction, it is no trouble

*Murty.54 All this world is Self alone. There is no multiplicity in this. Knowing that this world and Self are one, intelligent people will not grieve.

*sv.54 53.55 How can anyone disturb his equanimity when he is totally free from thoughts like "I wish this had happened to me"?

*vlm.54. The whole world is the self.same spirit, and all its variety is in perfect uniformity with the supreme soul; the learned know that the world is eternally the same and unvaried in itself, and do not grieve at the apparent changes of things and vicissitudes of times.

यथाभूत.पदार्थ.ओघ.दर्शनाद् एव राघव ।

yathAbhUta.padArtha.ogha.darzanAt_eva rAghava |

परमाश्वासनम् बुद्धैर् नैराश्यम् अधिगच्छति ॥५।७४।५५॥

paramAzvAsanam buddhai:_nairAzyam adhigacchati ||5|74|55||

yathAbhUta.padArtha.ogha.darzanAt_eva x

rAghava x

paramAzvAsanam x

buddhai: x

nairAzyam adhigacchati . x

*Murty.55 O Raghava, knowing the real nature of material things will be extremely consoling to discriminating intelligence. That intelligence will attain complete freedom from expectation.

*sv.55 53.55 How can anyone disturb his equanimity when he is totally free from thoughts like "I wish this had happened to me"?

*vlm.55. Seeing all things in their true light, to be a manifestation of the divine essence; all intelligent men place their dependance in Him, (as the support and substance of all), and do not desire for any thing else.

भाव.अभाव.विसंवादमुक्तम् आद्यन्तयोः स्थितम् ।

bhAva.abhAva.vi.saMvAdamuktam Adyantayo: sthitam |

यद् रूपम् तत्_समालम्ब्य पदार्थानाम् स्थितिम् कुरु ॥५।७४।५६॥

yat_rUpam tat_samAlambya padArthAnAm sthitim kuru ||5|74|56||

bhAva.abhAva.visaMvAdamuktam x

Adyantayo: sthitam x

yat_rUpam x

tat_samAlambya padArthAnAm sthitim kuru x

*Murty.56 Abide in the state free from becoming and non becoming and end and beginning. From that state understand the nature of matter.

*sv.56 O RAma, it is desire or hope that makes one revolve, bound to the wheel of world.illusion.

*vlm.56. Rely therefore on that invariable state of things, which is free from the conditions of existence and inexistence and of beginning and end; (and this is the everlasting essence of God which fills the whole).

*VA .understand the nature of objects, which stays at the beginning and the end, free from wrong notions of existence and nonexistence.

*AS: Hold the nature of all objects firmly in mind to be unaffected by appearance and disappearance and described as being present from beginning to end. In other words, only pay attention to the eternal aspect.

वैराग्य.वीर.मनसो माया इयम् इति मोहनी ।

vairAgya.vIra.manasa:_mAyA_iyam iti mohanI |

पलाय्य याति संसारी मृगी केसरिणो यथा ॥५।७४।५७॥

palAyya yAti saMsArI mRgI kesariNa:_yathA ||5|74|57||

vairAgya.vIra.manasa:

from the dispassion of a heroic Mind

mAyA_iyam iti mohanI

this enchantress called mAyA

palAyya

having.flown

yAti saMsArI mRgI

becomes the beast saMsAra

kesariNa:_yathA

as (it runs) from a lion.

*Murty.57 The temptress, the demon of 'Maya' (deception) flees away from the courageous mind with dispassion, like a deer which flees away from a lion.

*sv.57 When you perceive the truth that the self alone is all this and that diversity is just a word without substance, you will become totally free from desire or hope.

*vlm.57. This illusive enchantment of the world, flies afar before the indifference of strongminded men; as the timid fawn flies of or at the sight of the ferocious lion.

कान्ताम् उद्दाम.मदनम् लोलाम् वन.लताम् इव ।

kAntAm uddAma.madanam lolAm vana.latAm iva |

जर्जर.उपल.पाञ्च.आली.समाम् पश्यति धीर.धीः ॥५।७४।५८॥

jarjara.upala.pAJca.AlI.samAm pazyati dhIra.dhI: ||5|74|58||

kAntAm uddAma.madanam x

lolAm x

vana.latAm iva

like a forest.vine

jarjara.upala.pAJca.alI.samAm x

pazyati dhIradhI:

the Hero.Thinker sees

*sv.58 Such a hero who is endowed with supreme dispassion drives away the goblin of illusion by his very presence.

*vlm.58. Men of subdued passions and sedate minds, regard the graces of fairy forms, to be no more than the loveliness of wild creepers, or the fading beauty of delapidated statues of stone.

*Murty.58.60 . A steadfast and wise person of knowledge will look at a woman of unrestrained lasciviousness as a sculpture in stone. Plesure will not give joy to him nor calamities will make him grieve. The opulence of phenomena will not entice him. He will be like a mountain which is not humbled by winds. His mind will shatter the arrows of Cupid even if it is a young lady who is interested in him.

भोगा न आनन्दयन्त्य् अन्तः खेदयन्ति न च आपदः ।

bhogA* na_Anandayanti_anta: khedayanti na ca_Apada: |

दृश्य.श्रियो हरन्त्य् अङ्ग नतम् अद्रिम् अनिलाः ॥५।७४।५९॥

dRzya.zriya:_haranti_aGga natam adrim anilA: ||5|74|59||

bhogA na_Anandayanti_anta: khedayanti na ca_Apada: x

dRzya.zriya:_haranti_aGga natam adrim anilA: . x

parantyaGga

*sv.59 He is not pleased by pleasure, he is not troubled by troubles. Attractions do not distract him any more than wind can uproot a mountain.

*vlm.59. No pleasures gladden their hearts nor dangers depress their spirits; no outward good or bad can make any effect on thei:_minds, which are as inflexible as the firm rocks against the violence of winds.

*Murty.59.60 . A steadfast and wise person of knowledge will look at a woman of unrestrained lasciviousness as a sculpture in stone. Plesure will not give joy to him nor calamities will make him grieve. The opulence of phenomena will not entice him. He will be like a mountain which is not humbled by winds. His mind will shatter the arrows of Cupid even if it is a young lady who is interested in him.

रक्त.बाल.अङ्गनस्य अपि ज्ञस्य उदार.धिया मुनेः ।

rakta.bAla.aGganasya_api jJasya_udAra.dhiyA mune: |

कणशः पांसुताम् यान्ति मनसः स्मरसायकाः ॥५।७४।६०॥

kaNaza: pAMsutAm yAnti manasa: smarasAyakA: ||5|74|60||

rakta.bAla.aGganasya_api x

jJasya_udAra.dhiyA mune: x

kaNaza: pAMsutAm yAnti x

manasa: smarasAyakA: x

smarasAyaka kAma's arrows

*sv.60 The twin.forces of attraction and aversion do not even touch him. He looks upon all with equal vision. Free from the least attachment he enjoys whatever comes to him unsought, even as the eyes perceive their objects without desire or hate.

*vlm.60. The mind of the magnanimous sage, is as impregnable as a rock, which baffles the blandishments of youthful damselvs, and breaks the darts of love to pieces, and falling down as pulverised atoms of dust and ashes.

*Murty.60 . A steadfast and wise person of knowledge will look at a woman of unrestrained lasciviousness as a sculpture in stone. Plesure will not give joy to him nor calamities will make him grieve. The opulence of phenomena will not entice him. He will be like a mountain which is not humbled by winds. His mind will shatter the arrows of Cupid even if it is a young lady who is interested in him.

रागद्वेषैः स्वरूप.ज्ञो न अवशः परि.कृष्यते ।

rAgadveSai: svarUpa.jJo na_avaza: pari.kRSyate |

स्पन्द एव अस्य न एताभ्याम् किम्.उत.आक्रमणम् भवेत् ॥५।७४।६१॥

spanda* eva_asya na_etAbhyAm kim.uta.AkramaNam bhavet ||5|74|61||

rAgadveSai: svarUpa.jJo na_avaza: pari.kRSyate x

spanda_eva_asya na_etAbhyAm kim.uta.AkramaNam bhavet . x

zgl#tt.part. #kimuta किम् उत वा, whether or else.

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

*Murty.61.63 . One who knows truth will not be dragged by attachment and hatred. When he is unmoved by them, how can they overwhelm him? For him a creeper and a fickle woman are same. They are like stones in a hill. He will never amorously unite with pleasures. A traveller cannot take delight in deserts. Whatever occurs to a jnani without his effort will be enjoyed by him as a sport. It is like an eye which enjoys light.

*sv.61 61.66 Such experiences do not therefore produce either joy or sorrow in him.

*vlm.61. One knowing his self, is not carried away by his fondness or aversion of any person or thing; because the heart which has no vibration in it, is insensible of all feelings.

सम.दृष्ट.लतालोल.वनितो ऽद्रि.शिलाकृतिः ।

sama.dRSTa.latAlola.vanita:_adri.zilAkRti: |

सुख.दुःखेषु न क्षोभम् एति भूभृद्.ऋतुष्व् इव ॥५।७४।६२॥

su.kha.du:kheSu na kSobham eti bhU.bhRt.RtuSu_iva ||5|74|62||

sama.dRSTa.latAlola.vanita:_adri.zilAkRti: x

su.kha.du:kheSu na kSobham eti bhU.bhRd.RtuSu_iva . x

*vlm.62. The dispassionate man who looks on all things with an equal eye, is as insensible as a stone of the charms of blooming maids; and is as averse to pernicious pleasures as a traveller is to the sandy desert.

*Murty.62.63 . One who knows truth will not be dragged by attachment and hatred. When he is unmoved by them, how can they overwhelm him? For him a creeper and a fickle woman are same. They are like stones in a hill. He will never amorously unite with pleasures. A traveller cannot take delight in deserts. Whatever occurs to a jnani without his effort will be enjoyed by him as a sport. It is like an eye which enjoys light.

अयत्न.उपनतम् सर्वम् लीलया असक्त.मानसः ।

ayatna.upanatam sarvam lIlayA_asakta.mAnasa: |

भुङ्क्ते भोग.भरम् प्राज्ञस् त्व् आलोकम् इव लोचनम् ॥५।७४।६३॥

bhuGkte bhoga.bharam prAjJas_tv_Alokam iva locanam ||5|74|63||

ayatna.upanatam sarvam

lIlayA_asakta.mAnasa: x

bhuGkte bhoga.bharam prAjJa:_tu_Alokam iva locanam . x

*vwv.2324/63. The Wise One enjoys the entire collection of objects of enjoyment obtained without effort, sportively, with an unattached mind, like the eye of (experiencing) light.

*vlm.63. All things necessary for life, are obtained with little labour of those, who are indifferently minded about their gain; and the wise get the free gifts of nature, with as much ease as the eye sight gets the solar light. (Nature's.bounties of air and light and of water and vegitable food, which are essential to

life, are denied to nobody).

*Murty.63 . One who knows truth will not be dragged by attachment and hatred. When he is unmoved by them, how can they overwhelm him? For him a creeper and a fickle woman are same. They are like stones in a hill. He will never amorously unite with pleasures. A traveller cannot take delight in deserts. Whatever occurs to a jnani without his effort will be enjoyed by him as a sport. It is like an eye which enjoys light.

काकतालिय.वत् प्राप्ता भोग.आली.ललन.आदिका ।

kAkatAliya.vat prAptA bhoga.AlI.lalana.AdikA |

स्वादिता अप्य् अङ्ग धीरस्य न दुःखाय न तुष्टये ॥५।७४।६४॥

svAditA_api_aGga dhIrasya na du:khAya na tuSTaye ||5|74|64||

kAkatAliyavat_prAptA bhoga.AlI.lalana.AdikA x

svAditA_api_aGga dhIrasya na du:khAya na tuSTaye . x

*vwv.2385.y5.74.64. Dear One! The range of enjoyments such as women, acquired accidentally (like the palmyra fruit falling accidentally when a crow settles on the tree), though tasted, is not for (or productive of) the grief or satisfaction of a wise man.

*Murty.64.65 . Whatever happens to a steadfast and wise person in a chance way like women and such enjoyment will not cause any grief. Lashing waves can not move or shake a mountain. Similarly joys and sorrows cannot cause any anguish to him.

*vlm.64. The gifts of nature, which are alloted by fortune to the share of every one, are relished by the wise without their rejoicing or murmur.

*VA what is (bhogA).A/alI ?

*AS: It is bhoga+AlI meaning a series of bhoga=enjoyments.

सम्यग्दृष्ट.पथम् तज्ज्ञम् सुख.दु:ख.मती मनाक् ।

samyak.dRSTa.patham tajjJam sukha.du:kha.matI manAk |

द्वे वीच्याव् इव शैलेन्द्रम् क्षोभम् नेतुम् न शक्नुत: ॥५।७४।६५॥

dve vIcyau_iva zailendram kSobham netum na zaknuta: ||5|74|65||

samyag.dRSTa.patham tajjJam x

sukha.du:kha.matI manAk x

dve vIcyau_iva zaila.indram kSobham netum na zaknuta: . x

#samyag.dRSTa

#patha

#tajjJa

#zaknutas pr. [5] ac. du. 3 >#zak

*vlm.65. Neither rejoicing nor bewilderment, can overtake the mind of the way.farer, who well knows his way (and is aware of the states of its stages); but he stands firm as the Mandáva mountain, amidst the turbulent waves of the sea.

*Murty.65 . Whatever happens to a steadfast and wise person in a chance way like women and such enjoyment will not cause any grief. Lashing waves can not move or shake a mountain. Similarly joys and sorrows cannot cause any anguish to him.

हेलयालोकयन् भोगान् मृदुर्दान्तो गत.ज्वर: ।

helayA_Alokayan bhogAn mRdu:_dAntar gata.jvara: |

स्वम् एव पदम् आलम्ब्य सर्व.भूत.अन्तर.स्थितम् ॥५।७४।६६॥

svam eva padam Alambya sarva.bhUta.antara.sthitam ||5|74|66||

helayA_Alokayan / helayA_alokayan x

bhogAn x

mRdur x

dAnta: gata.jvara: x

svam eva padam Alambya

dependent on his very own state

sarva.bhUta.antara.sthitam

set within every being.

*vlm.66. He looks indifferently on the pains and pleasures of the world, with his usual patience, taciturniti_and want of anxiety; and relies his trust in that spirit, which resides in the interior of every body.

*Murty.66.67 . A jnani who is established in the state of the all.immanent Self, and who is self restrained, looks at all pleasures with a sense of indulgent sportiveness, without any anguish or hurry. He abides free of any bewilderment. Even if he is eagerly intent upon something, he approaches those actions with a collected mind. He is like Brahma who is zealously engaged with his Self (in spite of incessant creation related activities).

ज्ञस् तिष्ठति गत.व्यग्रो व्यग्रेण अपि समन्वितः ।

jJa:_tiSThati gata.vyagra:_vyagreNa_api samanvita: |

जगन्ति जनयन् न इव ब्रह्मेव आत्म.परायणः ॥५।७४।६७॥

jaganti janayan na_iva brahmeva_Atma.parAyaNa: ||5|74|67||

jJa:_tiSThati gata.vyagra: x

vyagreNa_api samanvita: x

jaganti janayan na_iva x

brahmeva_Atma.parAyaNa: . x

*Murty.67 . A jnani who is established in the state of the all.immanent Self, and who is self restrained, looks at all pleasures with a sense of indulgent sportiveness, without any anguish or hurry. He abides free of any bewilderment. Even if he is eagerly intent upon something, he approaches those actions with a collected mind. He is like Brahma who is zealously engaged with his Self (in spite of incessant creation related activities).

*sv.67 Even though he appears to be engaged in the performance of appropriate actions in this world, his consciousness is not distracted in the least.

*vlm.67. Though beset by anxious cares, he remains without the anxiety of his mind; and stands steadfast with his confidence in the supreme soul, like Brahmá in his hurry of the creation of the world.

आपतत्सु यथाकालम् यथादेशम् यथाक्रमम् ।

Apatatsu yathAkAlam yathAdezam yathAkramam |

सुख.दुःखेषु न क्षोभम् एति भू.भृद्~ऋतुष्व् इव ॥५।७४।६८॥

sukha.du:kheSu na kSobham eti bhU.bhRt.RtuSu_iva ||5|74|68||

Apatatsu x

yathAkAlam

in its time

yathAdezam

in its place

yathAkramam

in due order

su.kha.du:kheSu

kSobham eti x

bhU.bhRd.RtuSu_iva x

cf .062

bhUbhRdaGga

*Murty.68 He remains like a rock, unmoved by changing seasons, with out being excited or agitated by the calamities that roll out in a sequence according to this (assigned) times and places.

*sv.68 68.72 Whatever may befall him in accordance with the laws of time, space and causation, whether it is pleasant or unpleasant, he remains inwardly undisturbed.

*vlm.68. Thongh overtaken by the accidents of the times, places and circumstances of life, yet he is not overpowered by the influence of their pain or pleasure; but stands erect as the sturdy oak against the influence of the seasons.

मज्जतो ऽपि बहुज्ञस्य राम कर्म.इन्द्रिय.भ्रमैः ।

majjata:_api bahu.jJasya rAma karma.indriya.bhramai: |

अ.सक्त.मनसो नित्यम् न किम्चिद् अपि मज्जति ॥५।७४।६९॥

a.sakta.manaso nityam na kimcit_api majjati ||5|74|69||

majjata:_api bahu.jJasya

of someone tho immersed in much knowledge, Ráma,

karma.indriya.bhramai:

w deluded sensory organs

a.sakta.manaso nityam

of disabled Mind always

na kim.cit_api majjati

not anyhow tho immersing

*Murty.69 O Rama, a Jnani may be deeply involved in the world with his organs of action. He, however, does not drown himself in those actions since his mind is detached.

*sv.69 68.72 Whatever may befall him in accordance with the laws of time, space and causation, whether it is pleasant or unpleasant, he remains inwardly undisturbed.

*vlm.69. The wise may fail in the action of their bodily organs, and falter in their speech also; but their strong and unconcerned minds never fail in their operations, nor despond under the pressure of outward circumstances.

कलङ्क्यन्तः कलङ्केन प्रोच्यते हेम न अन्यथा ।

kalaGkyanta: kalaGkena procyate hema na_anyathA |

भाव.असक्त्या समासक्त उक्तो जन्तुर् हि न अन्यथा ॥५।७४।७०॥

bhAva.asaktyA samAsakta_ukta:_jantu:_hi na_anyathA ||5|74|70||

kalaGkyanta: kalaGkena x

procyate hema na_anyathA x

bhAva.asaktyA samAsakta_ukta: x

jantu:_hi na_anyathA x

*Murty.70 When gold is impure inside, it is called impure (otherwise not). Similarly only when one is attached emotionally, a person can be called 'attached', not otherwise.

*vlm.70. ... and not by its outward soil; so a man becomes unholy by the impurity of heart and foulness of his mind, and not on account of the dust or dirt on his body.

*jd. vlm above is not translation, or even interpretation,

but moralistic misrepresentation, all too common in the "holy" vlm.

शरीराद् व्यतिरिक्तम् ज्ञम् पश्यतः प्रविवेकिनः ।

zarIrAt_vyatiriktam jJam pazyata: pravivekina: |

विकर्तित.अङ्गकस्य अपि न किम्चित् प्रविकर्तितम् ॥५।७४।७१॥

vikartita.aGgakasya_api na kimcit pravikartitam ||5|74|71||

zarIrAt_vyatiriktam jJam

the knower/knowing separated from the body

pazyata: pravivekina:

the most discerning see/know

vikartita.aGgakasya_api x

na kim.cit_pravikartitam x

#vikartita

*Murty.71 When the limbs of a person, who perceives his body as separate from himself, are cut, it is as if they are not (since he does not feel the cuts).

*sv.71 68.72 Whatever may befall him in accordance with the laws of time, space and causation, whether it is pleasant or unpleasant, he remains inwardly undisturbed.

*vlm.71. The learned understand the wise man apart from his body; because the maimed body does not take away anything from the wisdom of a man.

सकृत्.प्रभातम् विमलम् यज् ज्ञातम् ज्ञातम् एव तत् ।

sakRt.prabhAtam vimalam yat_jJAtam jJAtam eva tat |

न.हि बन्धुः परिज्ञातः पुनर् अज्ञातताम् व्रजेत् ॥५।७४।७२॥

na.hi bandhu: parijJAta: punar ajJAtatAm vrajet ||5|74|72||

sakRt.prabhAtam vimalam x

yaj_jJAtam x

jJAtam eva tat x

na.hi bandhu: parijJAta: x

puno ajJAtatAm vrajet x

*Murty.72 When one knows about Self, he will never slip into ignorance. Whatever is known remains known as knowledge for ever.

*sv.72 68.72 Whatever may befall him in accordance with the laws of time, space and causation, whether it is pleasant or unpleasant, he remains inwardly undisturbed.

*vlm.72. The pure and luminous soul being once known, is never to be lost sight.of, as a friend being once known, is never thought to be a foe.

सर्प.भ्रान्तौ निवृत्तायाम् न रज्ज्वाम् सर्प.भावना ।

sarpa.bhrAntau nivRttAyAm na rajjvAm sarpa.bhAvanA |

पुनर् एति यथा प्रवृण्.नदी गिरि.तटाच् च्युता ॥५।७४।७३॥

punar eti yathA pravRN.nadI giri.taTAt_cyutA ||5|74|73||

when the snake.delusion is rejected

the rope no longer manifests the snake.Feeling

just as a trickle from a mountain.slope is lost in a river in the Rains

*vlm. ... the river receiving its torrents from the water.fall of a hill in the rainy season, retains no more its current after the rains have passed.

न हेम ताप.शुद्ध.अङ्गम् स्वभावम् अलम् आगतम्

na hema tApa.zuddha.aGgam svabhAvam alam Agatam

कर्दमे मग्नम् अपि तत् समादत्ते मलम् पुनः ॥५।७४।७४॥

kardame magnam api tat samAdatte malam puna: ||5|74|74||

na hema tApa.zuddha.aGgam

not a heat.purified piece of gold

svabhAvam alam Agatam

come fully to its self.nature

kardame magnam api tat

when sunk in mud even that

samAdatte malam puna:

becomes impure again

*AB. alam atyantam svabhAvam kSema.mAtratAm Agatam prAptam ||

*m.74 Gold that has been purified in fire, will never acquire (internal) impurity even if it is buried in mire.

*vlm.74. Gold though purified by fire, does not retain its purity for ever; for it becomes dirty by being thrown into the mud and mire.

a piece of ore

when purified by heat

attains its natural state of gold

drop it in the mud and it becomes impure again

क्षीणे स्व.हृदय.ग्रन्थौ न बन्धो ऽस्ति पुनो गुणैः ।

kSINe sva.hRdaya.granthau na bandha:_asti puna:_guNai: |

यत्नेन अपि पुनर् बद्धम् केन वृन्ते च्युतम् फलम् ॥५।७४।७५॥

yatnena_api puna:_baddham kena vRnte cyutam phalam ||5|74|75||

kSINe sva.hRdaya.granthau x

na bandha:_asti puna:_guNai: |

yatnena_api puna:_baddham x

kena vRnte cyutam phalam . x

when Ur.own Heart.knot is undone

there is not again bondage to the guNa.Qualities

by what effort would you again be bound,

how would U pick a fallen fruit

*vwv. ... By whom is a fruit that is fallen down, fastened again to the stalk even with effort?

*vlm. ... it can never be joined any more; us the first that has fallen down from its stalk, can be stuck to it no more.

अवच्छेद् अविचाराभ्याम् अभितः खण्डशो गतम् ।

avacchet_avicArAbhyAm abhita: khaNDaza:_gatam |

पाषाणम् च मणिम् चैव संधातुम् कस्य शक्तता ॥५।७४।७६॥

pASANam ca maNim caiva saMdhAtum kasya zaktatA ||5|74|76||

avacchet_avicArAbhyAm abhita: khaNDazar gatam x

pASANam ca maNim caiva saMdhAtum kasya zaktatA . x

*Murty.76 When a diamond is separted from its mineral state after due investigation, it can never be passed back to the mineral state.

*sv.76 73.76 Even as a rope which had been mistaken for a snake does not frighten one who has seen that it is a rope and not a snake, ...

*vlm.76. As no analysis can distinguish the gem from the ore, when they arc both broken to pieces; so there is no reasoning to show the soul which is lost with body.

विज्ञातायाम् अविद्यायाम् कः पुनः परिमज्जति ।

vijJAtAyAm a.vidyAyAm ka: puna: parimajjati |

परिज्ञाय श्वपाकानाम् यात्राम् कः प्रेक्षते द्विजः ॥५।७४।७७॥

parijJAya zva.pAkAnAm yAtrAm ka: prekSate dvija: ||5|74|77||

vijJAtAyAm a.vidyAyAm ka: puna: parimajjati x

parijJAya zva.pAkAnAm yAtrAm ka: prekSate dvija: . x

*sv.77 77.81 ... illusion once dispelled does not return and self.knowledge once attained is never lost.

*vlm.77. Who that knows what error is, will be sar great a fool as to fall to it again? as none that has known a body of men to be the pariah chandalas, will ever like to mix in their company.

*Murty.77 When ignorance is understood and recognised, who will again drown himself in it? When a brahmin recognises that he is in the company of low caste people, why will he try to continue in their company?

*jd. ... inflicting himself upon them.

शुद्ध.अम्भसि यथा क्षीर.धीर् विचारान् निवर्तते ।

zuddha.ambhasi yathA kSIra.dhI:_vicArAn nivartate |

संसार.वासना तद्वद् धी.विचारान् निवर्तते ॥५।७४।७८॥

saMsAra.vAsanA tadvat_dhI.vicArAn nivartate ||5|74|78||

zuddha.ambhasi yathA

as in/from clear water

kSIra.dhI:

the Sea of Milk

vicArAt

after analysis "Inquiry"

nivartate

is turned.away

saMsAra.vAsanA x

tadvat_dhI.vicArAn x

nivartate x

#vRt #nivRt A1. nivartate (ind. p. nivRtya AV. ; infin. nivartitum MBh. ; rarely P. e.g. Pot. nivartet MBh. Hariu. ; impf. or subj. nivartat RV. ; pf. nivAvRtur ib. ; fut. nivartiSyati MBh. ; nivartsyan Bhat2t2. ; aor. nyavRtat ib.), to turn back , stop (trans. and intrans.) RV.&c.; to return from (abl.) to (acc. with or without prati , or dat.) ; to return into life , revive , be born again MBh. Ka1u. &c.; to turn away , retreat , flee , escape , abstain or desist from , get rid of (abl.) ib. ; to fall back , rebound R. ; to leave off (_sAmi , in the midst or when anything is half finished S3Br.); § to be wanting , not to exist (yata:_vAco nivartante , for which there are no words) TUp. ; to pass over to (loc.) MBh. ; to be turned upon (loc. or tatra) ib.: Caus. nivartayati , ni.te (A1. Pot. nivartayIta A1s3vS3r. ; Pass. nivartyate Ragh.) , to turn downwards , let sink (the head) TBr. ; to turn back i.e. shorten (the hair) Br. ; to lead or bring back , reconduct , return AV. &c. &c. ; to turn away , avert or keep back from (abl.) MBh. Ka1u. &c. ; to give up , abandon , suppress , withhold , refuse , deny ; ta:_annul , remove , destroy Mn. MBh. Ka1u. Pur. ; to bring ta:_an end i.e. perform , accomplish (a sacrifice &c.) R. BhP. ; to procure , bestow Hariu. Ma1rkP. ; to desist from (abl.) MBh. R.

*Murty.78 One can remove the mistaken notion of water being treated as milk on inquiry. Similarly the vasana of world can be removed through inquiry.

*vlm.78. As the mistake of milk in water, passes away upon examination of the liquid; so the error of worldly desires, vanishes upon knowledge of their vanity.

*VA as milk in pure water can be separated upon wise enquiry, so
also notions of samsara by the wise enquiry (knowledge of truth) are
destroyed.

*AS: I don't think milk can be separated from water except by the legendary swan(:.))

Just as the false notion of pure water being milk is removed by careful thoughts, likewise the notions of samsara ...

मध्व्.अम्बु.शङ्कया तावद् विप्र.वर्यैः प्रपीयते ।

madhu.ambu.zaGkayA tAvat_vipra.varyai: prapIyate |

यावन् न अत्र परिज्ञातम् परिज्ञातम् प्रहीयते ॥५।७४।७९॥

yAvat_na_atra parijJAtam parijJAtam prahIyate ||5|74|79||

madhu.ambu.zaGkayA tAvat x

vipra.varyai: prapIyate x

yAvan na_atra parijJAtam x

parijJAtam prahIyate . x

*vlm.79. Even learned Brahmans may fall into the error, of drinking some liquor for pure water; until they come to detect thei:_mistake of the same. (So the wise are deluded to error, by thei:_mistake of the same).

*Murty.79 Wise people may drink wine by mistake. Once the mistake is realized, they will not touch that wine.

रूप.लावण्य.युक्ता अपि चित्र.कान्ता इव कामिनी ।

rUpa.lAvaNya.yuktA_api citra.kAntA_iva kAminI |

द्रव्य.मात्र=समारम्भात् तत्त्व.विद्भिर् विलोक्यते ॥५।७४।८०॥

dravya.mAtra=samArambhAt tattva.vidbhi:_vilokyate ||5|74|80||

rUpa.lAvaNya.yuktA api x

citra.kAntA iva kAminI x

dravya.mAtra=samArambhAt x

tattva.vidbhi:_vilokyate . x

*Murty.80 A lady may be beautiful and lovely. But she is made of mere matter. Such will be the perception of wise people.

*sv.80 77.81 ... illusion once dispelled does not return and self.knowledge once attained is never lost.

*vlm.80. Those who are acquainted with truth, took upon fairy forms and features in no better light, than as paintings and pictures with respect to their outward bodies.

यथा मषी.कुसुम्भ.आदि स्त्रियाः_चित्रे तथा एव हि ।

yathA maSI.kusumbha.Adi striyA:_citre tathA_eva hi |

जीवत्या अपि केशोष्ठम् कस् ताम् परि किल ग्रहः ॥५।७४।८१॥

jIvatyA* api kezoSTham ka:_tAm pari kila graha: ||5|74|81||

yathA

as maSI.kusumbha.Adi x

striyA: citre tathA_eva hi x

jIvatyA api kezoSTham ka:_tAm pari kila graha: x

#maSI.kusumbha.Adi

#keza.oSTha lip

*Murty.81 A lady in a painting is made up of colours. So is a living woman with hair and lips which are made of fire elements. Why then one gets interested in a living woman only (when there is no real difference between the two)

*sv.81 77.81 ... illusion once dispelled does not return and self.knowledge once attained is never lost.

*vlm.81. The sable locks and crimson lips of the fairy, are pourtrayed

as in black and red in a picture; so their is no difference

of the figure in its living form or in painting.

अनुभूतो गुडः स्वादुर् अपि दाह.विकर्तनैः ।

anubhUta:_guDa: svAdu:_api dAha.vikartanai: |

न शक्यते ऽन्यथा.कर्तुम् तत्त्व.आलोकस् तथा आत्मनः ॥५।७४।८२॥

na zakyate_anyathA.kartum tattva.Aloka:_tathA_Atmana: ||5|74|82||

anubhUtar guDa: x

svAdur api dAha.vikartanai: x

na zakyate anyathA.kartum x

tattva.Alokas tathA Atmana: . x

#guDa

#vikartana

*Murty.82 The taste of jaggery can not be reversed by things like thirst and such. So is the understanding of the nature of Self and experience of it. They can never be reversed by any other (experience)

*sv.82 82.84 Can one restore to the tree the fruit that has fallen from it?

*vlm.82. The idea of sweetness which is accompanied with that of molasses, is not to be separated in the mind even by its separation from the body; in the same manner the idea of bliss is inseparably accompanied with that of the soul, which is indestructible by the destruction of the body.

परव्यसनिनी नारी व्यग्रा अपि गृह.कर्मणि ।

paravyasaninI nArI vyagrA_api gRha.karmaNi |

तद् एव आस्वादयत्य् अन्तः पर.सङ्ग.रसायुनम् ॥५।७४।८३॥

tat_eva_AsvAdayati_anta: para.saGga.rasAyunam ||5|74|83||

paravyasaninI nArI vyagrA api gRha.karmaNi x

tad eva AsvAdayati_anta: para.saGga.rasAyunam . x

#paravyasani #vyagra #parasaGga #rasAyuna >

*vwv.2276. A woman excessively attached ta:_another person (or a paramour), though intently occupied with household duties, enjoys only that elixir (or gratifying thought) of union with that person (or paramour), in her mind.

*Murty.83.84 . When a lady is interested in a person, she will experience the joy of union with him (in her mind) even if she is engaged in her duties. Similarly one who is reposed in Brahman will always be experienceing the bliss of that repose. Even celestial beings can not shake him out of that.

*sv.83 82.84 Can one restore to the tree the fruit that has fallen from it?

*vlm.83. Spiritual felicity may be enjoyed in this corporeal body, in the same manner, as one enjoys the pleasure of imagination, while he is occupied with his bodily functions.

#paravyasin

#vyagra

#parasaGga

#rasAyuna

एव तत्त्वे परे शुद्धे धीरो विश्रान्तिम् आगतः ।

eva tattve pare zuddhe dhIra:_vizrAntim Agata: |

न शक्यते चालयितुम् देवैर् अपि स.वासवैः ॥५।७४।८४॥

na zakyate cAlayitum devai:_api sa.vAsavai: ||5|74|84||

eva tattve pare zuddhe dhIra:_vizrAntim Agata: x

na zakyate cAlayitum devai:_api sa.vAsavai: . x

jd#vAsava #savAsava >

*vlm.84. Thus a man who is steadfast in his spiritual meditation, and intent upon the supreme soul, is not to be turned away from it by the power of the gods, or by the jealousy of Indra (for the preservation of his dignity, from its being superceded by an austere devotee).

*Murty.84 . When a lady is interested in a person, she will experience the joy of union with him (in her mind) even if she is engaged in her duties. Similarly one who is reposed in Brahman will always be experienceing the bliss of that repose. Even celestial beings can not shake him out of that.

*vwv.2277/84 Thus, the wise one, who has attained repose in the Pure Supreme Being, cannot be shaken (or disturbed) even by the gods along with Indra.

#savAsava

पर.व्यसनिनी नारी केन भर्त्रा बलीयसा ।

para.vyasaninI nArI kena bhartrA balIyasA |

विस्मारिता स्वसंकल्प.कान्त.सङ्ग.महोत्सवम् ॥५।७४।८५॥

vismAritA sva.saMkalpa.kAnta.saGga.mahA.utsavam ||5|74|85||

para.vyasaninI nArI

An other.passionate woman

kena bhartrA balIyasA x

vismAritA x

sva.saMkalpa.kAnta.saGga.clinging/intercourse.mahotsavam . x

*Murty.85 If a lady is amoroulsy involved with another person, which husband can pull her out of that memory? She will be constantly engaged with the memory of amorous union with her lover.

*sv.85 The knower of truth regards even the most beautiful woman as a painted image; that is the truth, for both of them are made of the same substance (earth, water, etc. )

*vlm.85. As there is no lover of a licentious woman, that can turn her heart from the dearest object of her love; so there is nothing in the world that can alienate the fickle mind, from its love of spiritual joy,

जगत्.समर.सानन्द.चित्.आलोक.अवलम्बनम् ।

jagat.samara.sa.Ananda.cit.Aloka.avalambanam |

केन विस्मार्यते बुद्धिस् तत्त्व.ज्ञस्य महात्मनः ॥५।७४।८६॥

kena vismAryate buddhi:_tattva.jJasya mahAtmana: ||5|74|86||

jagat.samara.sAnanda.cid.Aloka.avalambanam

m world.samara.sAnanda.cid.Aloka.avalambana

kena vismAryate x

the buddhi.Intellect x

tattvajJasya mahAtmana:

of a Thatness.Knower, a Great.Soul

#avalambana

*sv.86 When thus the truth is seen, desire to possess does not arise in the heart.

*vlm.86. There is no such joy in the whole world, which is able to divert the mind of the magnanimous, philosopher, from its reliance on the delight of intellectual light.

*Murty.86 The mind of wise man who knows the truth, can never be turned from the memory of that bliss, which is the very essence of all happiness and joy in the world.

#avalambana

समग्र.सुख.दुःख.आढ्यम् व्यवहारम् अखण्डितम् ।

samagra.sukha.du:kha.ADhyam vyavahAram akhaNDitam |

कुर्वन् कुल.जन.आयतो भर्तृ.श्वशुर.खेदितः ॥५।७४।८७॥

kurvan kula.jana.Ayatta:_bhartR.zvazura.khedita: ||5|74|87||

tho good.spaces & bad.spaces abound

doing business

ze is never disappointed

serving the Family

afflicted with inlaws

*jd. you will see, as you progress in this work, that the Poet often mentions troublesome inlaws

when he wants an Example of the troubles of this world.

I think it is true for most cultures that Inlaws, esp. the Mother.in.Law, are a common target of standup comedians

*vlm.87. As a domiciled woman who is subject ta:_all domestic toils and privations, and is constantly employed in her household driidgeries, and subjected to maltreatment under the subjection of her husband and father.in.law:—

#Ayatta – at the disposition of (the Family)

#akhaNDita . disappointed (as a lover)

यथा संकल्प.कान्तेन भवत्यानन्द.मन्थरः ।

yathA saMkalpa.kAntena bhavati_Ananda.manthara: |

वधू.लोको व्यसन.वान् दुःख.वृन्दैर् न बाध्यते ॥५।७४।८८॥

vadhU.loka: vyasana.vAn du:kha.vRndai:_na bAdhyate ||5|74|88||

yathA saMkalpa.kAntena x

bhavaty

becomes

Happiness.manthara: x

vadhU.loko

a woman of the world

vyasana.vAn

as in her trade

du:kha.vRndai:_na bAdhyate

with

vadhU.loka common? bride

*sv.88 In both these cases it is impossible for anyone to prevent such behaviour, i.e., make the woman forget her lover or make the sage forget the truth.

*vlm.88. Has still the comfort of thinking on her sweet heart, and dissipate her sorrows with the thought of her favourite lover; such is the mystic love of spiritualists: (as that of Persean Mystic poets).

*Murty.88.89 . A lady who is interested in a lover will never be bothered about the sufferings or harassments caused on that account by her husband and other relatives. She will be dreaming about her happy union with her lover. Similarly a 'jnani', who is free of ignorance, will be blissfully united with his Self, even while he is engaged in worldly activities.

यथा विगलित.अविद्यो व्यवहार.परो ऽप्य् अलम् ।

yathA vigalita.avidya:_vyavahAra.para:_api_alam |

सम्यग्.दृष्टिः सदाचारो मुदम् एत्य् अन्तरात्मना ॥५।७४।८९॥

samyak.dRSTi: sadAcAra:_mudam eti_antarAtmanA ||5|74|89||

yathA

vigalita.avidya:

ignorance has disappeared

vyavahAra.para: api alam x

samyag.dRSTi: sadAcAro x

mudam eti x

antarAtmanA

w the inner self

*sv.89 The enlightened sage knows ...

*vlm.89. So the man who is bound to the cares of worldly affairs, has the consolation of his soul and spiritual bliss, by freeing his mind from ignorance, and conducting himself in the right way, by his comprehensive view of all things. (The worldly man may have the blessing of spiritualism).

*Murty.89 . A lady who is interested in a lover will never be bothered about the sufferings or harassments caused on that account by her husband and other relatives. She will be dreaming about her happy union with her lover. Similarly a 'jnani', who is free of ignorance, will be blissfully united with his Self, even while he is engaged in worldly activities.

##gal . #vigal . #vigalita . flowed away, dried up • melted away, dissolved • fallen down or out, slipped out of (tasmAt) • disappeared, vanished • come forth • trickled, oozed +

विद्यते न निकृत्त.अङ्गो गलद् अश्रुर् न रोदिति ।

vidyate na nikRtta.aGga:_galat_azru:_na roditi |

दह्यते न प्रदग्धो ऽपि नष्टो ऽपि न विनश्यति ॥५।७४।९०॥

dahyate na pradagdha:_api naSTa:_api na vinazyati ||5|74|90||

...

vidyate na

there is not known to be

nikRtta.aGga:

lacerated.body

galat_azru:

pouring.tears

na roditi

does not bewail

dahyate

being burned

na pradagdha: api

is not even scorched

naSTa: api na vinazyati

tho destroyed it is not destroyed

*Murty.90 A 'jnani' will never be completely lost or destroyed even if his limbs are cut off or even if his body is burnt.

*sv.90 ... that his self is not cut when the body is cut, does not weep when the eyes shed tears, is not burnt when the body is burnt, and is not lost when everything is lost.

*vlm.90. He does not break under his bodily torture, nor does he wail with his bleediug heart and weeping eyes; he is not burnt by the flame of his martyrdom, nor does he die when perishing under the scourge of the stake and stock of persecution. (As the crucifixion of Mandavy did not alter the tenor of his mind. Gloss. Nor the unity of Mansur belief was changed by the cruciating pains of the cross. So says Hafiz. Kashad maqshe Ana.al Haq bar Zamin khun; cho Mansur ar Kuni bar daram imshab).

व्यपगत.सुख.दुःख.संनिपातः_

vyapagata.sukha.du:kha.saMnipAta:_

विधि.विधुरेष्व् अपि संकटेष्व् अचितः

vidhi.vidhureSu_api saMkaTeSu_acita:

विलसतु सदने पुरोत्तमे वा

vilasatu sadane purottame vA

वितत.गिरौ विपिने तपोवने वा ॥५।७४।९१॥

vitata.girau vipine tapovane vA ||5|74|91||

vyapagata.sukha.du:kha.saMnipAta: x

vidhi.vidhureSu api saMkaTeSv acita: x

vilasatu sadane x

purottame vA x

vitata.girau vipine tapovane vA x

*sv.91 Whatever may befall him, whether he is destitute or affluent, whether he lives in a palace or in a forest he is inwardly undisturbed.

*vlm.91. The mind is free from the pain and pleasure which befall to the lot of humanity, and is unmoved amidst all the mishaps of fortune. The devotee rejoices in the region of his spiritual bliss, whether he remains in his hermitage in the forest, or wanders about in deserts, or ranges wide over mountains.

*Murty.91 Free and unconscious of all joys and sorrows due to calamities and destiny, a 'jnani' shines bright whether living in a palace or hermitage or on a hill or a forest.

oॐm

FM5075

DN5074 DISPASSION 2.my24.25

सर्ग ५.७४

sarga 5.74

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

लीलया अपश्यति वपुः कालेन आत्मनि जायते ।

lIlayA_apazyati vapu: kAlena_Atmani jAyate |

रम्यस्य अपश्यतो वक्त्रम् हृदि दौरूप्य.धीर् इव ॥५।७४।१॥

ramyasya_apazyata:_vaktram hRdi daurUpya.dhI:_iva ||5|74|1||

तत्.वशाद् इयम् आयाता महती मेदुर.उदरा ।

bhavati_apeta.saMrambha:_vRSTi.mUka* iva_ambuda: |

तिष्ठत्य् आत्मनि संवेत्ता प्रश्न.अन्त इव वारिधिः ॥५।७४।२७॥

tiSThati_Atmani saMvettA prazna.anta* iva vAridhi: ||5|74|27||

परम् धैर्यम् उपादत्ते स्थैर्यम् मेरुर् इव अचलः ।

yathA.udAra.mati:_maunI nairAzya.sama.mAnasa: ||5|74|42||

न हिमद्रेर् न मुक्ताभ्यो न रम्भाभ्यो न चन्दनात् ।

http://goo.gl/k3hRBX

On Tue, May 25, 2021 at 8:45 AM Jiva Das <das....@gmail.com> wrote:

FM.5 Complete

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

FM.5.74 DISPASSION 2.my24.25 .z91

https://www.dropbox.com/s/5c6nycoctbw3h4s/fm5074%202.my24.25%20Dispassion%20.z91.docx?dl=0

oॐm

Vasishtha said—

लीलयापश्यति वपुः कालेन आत्मनि जायते ।

lIlayA_apazyati vapu: kAlena_Atmani jAyate |

रम्यस्य अपश्यतो वक्त्रम् हृदि दौरूप्य.धीर् इव ॥५।७४।१॥

ramyasya_apazyata:_vaktram hRdi daurUpya.dhI:_iva ||5|74|1||

.

by/with.play.y . apazyati.not.see/knowing vapus.wondrous\body . kAlena.in time Atmani.in.self jAyate.is.born/happens + of ramya.(well)formed.sya apazyatas.xx.vaktra.xx.m . hRdi.xx. daurUpya .dhI:_iva x

.

*Murty.1 O Rama, (When differentiation takes place) and time appears (as an individual dimension), in course of time, Self sees (in itself) in playful amusement a body like form. Like a double faced, capricious and quarrelsome mistress, this body reveals out of delight the two (part of it) face and heart.

*vlm.1 VASISHTHA Continued:—It is a pleasure to look at the outer world, and painful to turn the sight to the inner soul; as it is pleasant to see the delightful prospects abroad, and bitterness of the heart to be without them. (All men court pleasure, but fly from pain).

*VA (Atman) playfully sees the body as born in the self at some time
like intellect playfully sees in heart beginning .... (what would that mean?)

*AS: apazyati_is the sati.saptamI here. Not seeing (the true nature of self), eventually the body is taken up by the soul due to mind activity.
This act of not perceiving the pleasant face (of self) he is left as if with a feeling of ugliness (daurUpyadhI) in his heart. I am suggesting a slightly different meaning from AB. He takes the ramya to be beloved family members and one suffers when separated from them.
It is a Dance glorious to see,

that rises in the course of time

when the Self delights in the self; seeing the face of the beloved in the heart out of a mistake of thought.

*lIlA sport, pleasure apazyati vapus wonder kAla time Atmani jAyate ramya delightful apazyata:_vakra crooked hRd heart daurUpyadhI bad thought iva

तत्.वशाद् इयम् आयाता महती मेदुर.उदरा ।

tat.vazAt iyam AyAtA mahatI medura.udarA |

माया मद.महा.शक्तिः सुर.आस्वाद.लवाद् इव ॥५।७४।०२॥

mAyA mada.mahA.zakti: sura.AsvAda.lavAt_iva ||5|74|02||

.

tat.vazAt

by force of that

iyam AyAtA

has come to this

mahatI medura.udarA x

mAyA x

mada.mahA.zakti: x

sura.AsvAda.lavAt_iva x

#medura

#surAsvAda

*sv.2 The self playfully seeing a body entertains the notion that it has become the body.

*vlm.2. It is by the fascination of these delightsome objects, that we are subjected ta:_all our errors and blunders; as the taste of spirituous liquors, fills the brain with giddiness.

*VA from that great power of illusion appear great dense belly (of

the world?), as from a sip of spriit.

*AS: Owing to this (confusion of identity) the great Maya_encompassing all (lit. with fattened belly) arose (AyAtA), with great powers of intoxication as if by a little taste of liquor.

*Murty.2 Even a small gulp of alcohol makes one dizzy. Similarly, out of this sportive play (of Self) emerges the great tender bellied 'Maya' (force of decepiton), an arrogant, virile lascivious force of enormous conceit and pride.

तया अनया विकारिण्या तद्.अतद्.भाव=भूतया ।

tayA_anayA vikAriNyA tat.atat.bhAva=bhUtayA |

इदम् सम्पन्नम् अखिलम् तापाद् इव मरौ पयः ॥५।७४।०३॥

idam sampannam akhilam tApAt_iva marau paya: ||5|74|03||

.

tayA by that anayA vikAriNyA by this modification tat.it/he/that.a.not.tat.it/he/that.bhAva.sense.of.becoming/feeling=bhUta.being/having.become.yA + idam.this.there sampanna.thriving/endowed.accomplished/possessed.of.m akhila.total/whole.m this is attained totally tApAt_iva in the maru.desert/wasteland.au paya: like water in the desert heat

.

*vlm.3. It is this intoxication, that drives the knowledge of sober truth from our minds, and introduces the delirium of the phenomenal world in its stead; as the heat of the sun (like the heat of the brain), produces the false mirage in the desert.

*Murty.3 Because of this force or vast number of modifications and deformations and becomings of such kind emerge. And arises all this world of phenomenal opulence. It is like water in a desert due to heat.

*sv.3 All these that constitute the world.illusion come into being like a mirage in the desert.

.

tayA by that anayA vikAriNyA by this modification tat.it/he/that.a not.tat.it/he/that.bhAva.sense.of.becoming/feeling=bhUta.being/having.become.yA + idam.this.there sampanna.thriving/endowed.accomplished/possessed.of.m akhila.total/whole.m this is attained totally tApAt_iva in the maru.desert/wasteland.au paya: like water in the desert heat

मनो बुद्धिर् ऽहम्कारो वासनाश् च इन्द्रियाण्य् अपि ।

mano buddhi:_ahamkAra:_vAsanA:_ca_indriyANi_api |

एवम्.कलित.नाम.अङ्कैः स्फुरत्य् आत्म.अब्धिर् अम्बुभिः ॥५।७४।०४॥

evam.kalita.nAma.aGkai: sphurati_Atma.abdhi:_ambubhi: ||5|74|04||

.

manas

Mind is

buddhi:

ahamkAra:

vAsanA: ca_indriyANi api

as well as sensual vAsanA

evaM.kalita.nAma.aGkai: x

sphurati Atma.abdhi: ambubhi: x

*AB. ... kalitAni nAmAny aGkAni ... ||

*Murty.4 Mind, Buddhi, ego, vasanas, senses and such all these that bear names and forms sparkle/spring in the waters of sea of Self.

*sv.4 This illusion spreads out like waves in the ocean, assuming various names like mind, the faculty of discrimination, the ego.sense, the latent tendencies and the senses.

*vlm.4. It is then that the deep ocean of the soul, boils in its various aspects of the mind, understanding, egoism, sensation and volition; as the sea when moved by the hot winds, bursts in the forms of foaming froths, waves and surges.

चित्त.अहम्कारयोर् द्वित्वम् वचस्य् अस्ति न वस्तुतः ।

citta.ahamkArayo:_dvitvam vacasi_asti na vastuta: |

यच् चिttam स ह्य् अहम्कारो यो ऽहम्कारो मनो हि तत् ॥५।७४।०५॥

yat_cittam sa: hi_ahamkAra:_ya:_ahamkAra:_mano hi tat ||5|74|05||

.

citta.ahamkArayor dvitvam

The duality of Chitta Affection and ahamkAra "I"dentity

vacasi asti na vastuta:

is in the word, not the substance

yat_citta sa ha_ahamkAro

what is Affection is also Egoity

yo 'haMkAro mano

what is ahamkAra "I"dentity is Manas Mind

hi tat

just That.

*sv.5 The mind [citta] and the ego.sense are not in fact twa:_but one and the same: the distinction is verbal. The mind is the ego.sense and what is known as the ego.sense is the [manas] mind. [By translating both citta_and manas as "mind", an important distinction is lost.]

*vlm.5. The duality of the mind and its egoism, is only a verbal distinction and not distinct in reality; for egoism is but a thought chitta, and the thought is no other than the mind or manas.

*Murty.5.7 In reality, there is nothing like mind and ego division. What is mind, that is ego. What is ego, that is mind alone. These are purposeless fabrications. Whiteness is not separate from snow! One protects the other. When mind subsides, ego disappears. When a fabric is wornout along with it its colour too disappears.

citta.ahamkArayor dvitvam vacasy asti na vastuta: |

yat_citta sa ha_ahamkAra:_ya:_aham.kAro mano hi tat ||5|74|05||

citta.ahamkArayor dvitvam The duality of Chitta Affection and ahamkAra "I"dentity Egoity

vacasi asti na vastuta: is in the word, not the substance

yat_citta sa ha_ahamkAro what is Affection is also Egoity

yo 'haMkAro mano what is Egoity is Manas Mind

hi tat just That.

व्यतिरिक्तम् हिमाच् छौक्ल्यम् इति संकल्प्यते यथा ।

vyatiriktam himAt_zauklyam iti saMkalpyate yathA |

मुधा एव कल्प्यते भेदश् चित्त.अहम्कारयोस् तथा ॥५।७४।०६॥

mudhA_eva kalpyate bheda:_citta.ahamkArayo:_tathA ||5|74|06||

.

vyatiriktam himAt zauklyam iti x

saMkalpyate yathA x

mudhA eva kalpyate x

bheda:_citta.ahamkArayoH_tathA x

.

*sv.6 Only ignorant people think that one is born of the other, even as ignorant people might say that whiteness is born of snow.

*vlm.6. As it is in vain to conceive the snow apart from its whiteness, so it is false to suppose the mind as distinct from egoism: (because the ego is a conception of the mind only).

*Murty.6.7 In reality, there is nothing like mind and ego division. What is mind, that is ego. What is ego, that is mind alone. These are purposeless fabrications. Whiteness is not separate from snow! One protects the other. When mind subsides, ego disappears. When a fabric is wornout along with it its colour too disappears.

vyatiriktam himAt_chauklyam iti saMkalpyate yathA |

mudhA eva kalpyate bheda:_citta.ahamkArayo:_tathA ||5|74|06||

मनो ऽहंकारयोर् अन्तर् द्वयोर् एकतर.क्षये ।

mana:_ahamkArayo:_antar dvayo:_ekatara.kSaye |

क्षीणे द्वे एव हि यथा पट.शौक्ल्ये पट.क्षये ॥५।७४।०७॥

kSINe dve eva hi yathA paTa.zauklye paTa.kSaye ||5|74|07||

.

*sv.7 Thus of the mind and the ego.sense if one ceases the other ceases to be.

*vlm.7. There is no difference of the ego from the mind, as the destruction of the one is attended with the loss of the other also; just as the removal of the cloth, is accompanied with the absence of its colour also. (Egoism is said to be the son of the mind, and the one dies without the other).

*Murty.7 In reality, there is nothing like mind and ego division. What is mind, that is ego. What is ego, that is mind alone. These are purposeless fabrications. Whiteness is not separate from snow! One protects the other. When mind subsides, ego disappears. When a fabric is wornout along with it its colour too disappears.

mano 'haMkArayo:_antar.dvayo:_ekatara.kSaye |

kSINe dve eva hi yathA paTa.zauklye paTa.kSaye ||5|74|07||

तुच्छाम् मोक्ष.धियम् त्यक्त्वा बन्ध.बुद्धिम् तथा एषणाम् ।

tucchAm mokSa.dhiyam tyaktvA bandha.buddhim tathA_eSaNAm |

स्व.वैराग्य.विवेकाभ्याम् केवलम् पक्षयेद् मनः ॥५।७४।०८॥

sva.vairAgya.vivekAbhyAm kevalam pakSayet_mana: ||5|74|08||

.

tucchAm mokSa.dhiyam tyaktvA when U have abandoned the trivial thought of

Liberation

bandha.buddhim tathA eSaNAm x

sva.vairAgya.vivekAbhyAm thru Ur Dispassion & Discernment

kevalam pakSayet . let Mind be seen totally

.

tucchAm mokSa.dhiyam tyaktvA

having abandoned the trivial thought of Liberation

bandha.buddhim tathA eSaNAM

thus the Wish

...

*Murty.8 Give up fascination for liberation, which is lowly and along with it the sense of bondage and other desires. Destroy the mind purely by dispassion and discrimination.

*sv.8 Hence, instead of entertaining the notion of bondage and that of liberation, abandon all cravings and through wisdom and dispassion, bring about the cessation of the mind.

*vlm.8. Avoid both your desire of liberation, as alsa:_your eagerness for worldly bondage; but strive to enfeeble your mind by lessening its egoism, by the two means of·your indifference to and discrimination of worldly objects, (i.e. Neither seek the world nor hate it, but remain as an indifferent spectator of everything).

मोक्षो मे ऽस्त्व् इति चिन्ता अन्तर् जाता चेद् उत्थितम् मनः ।

mokSa:_me_astu_iti cintA_antar jAtA cet_utthitam mana: |

मनन.उत्के मनस्य् उच्छैर् वपुर्.दोषाय केवलम् ॥५।७४।०९॥

manana.utke manasi_ucchai:_vapu:.doSAya kevalam ||5|74|09||

.

mokSa: me astu iti

"May I be free!"

cintA antarjAtA cet

if this inborn concern

utthitam

arisen manas.Mind

manana.utke manasy x

ucchair vapur.doSAya kevalam x

.

#utka

*sv.9 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

*Murty.9 When the thought that ' I would like to be liberated' occurs then mind arises in all force. With that emerges all problems, weaknesses and blemishes of a body.

*vlm.9. The thought of getting liberation, growing big in the mind, disturbs its peace and rest, and injures the body also; (by a rigid observance of the austerities necessary for liberation),

mokSa:_me astu_iti cintA_antar.jAtA cet_utthitam mana: |

manana.utke manasi_ucchai:

vapur.doSAya kevalam

आत्मन्य् अतीते सर्वस्मात् सर्व.भूते ऽथवा तते ।

Atmani_atIte sarvasmAt sarva.bhUte_athavA tate |

को बन्धः कश् च वा मोक्षो निर्मूलम् मननम् कुरु ॥५।७४।१०॥

ka:_bandha: ka:_ca vA mokSo nirmUlam mananam kuru ||5|74|10||

.

When oneSelf is beyond all things,

or extended in all beings,

what Bondage is there? what Freedom?

Uproot these meanderings of Mind!

Atmani atIte sarvasmAt

When oneSelf is beyond everything

sarva.bhUte athavA otherwise when in all beings

tate extended tata_implies "tat.a:"

ka: bandha: what is bondage

ka: ca vA mokSa: and/or what is being.free?

nirmUlam mananam kuru

Make your mentation uprooted.

*vlm.10. The soul being either apart from all things, or intimately connected with all, can neither have its liberation nor bondage also; (when it is already so separate from, as well as united with everything in the world).

*Murty.10 O Rama, Self is beyond everything and consequently immanent in all beings. And so what is bondage and what is liberation. Root out all thinking.

*sv.10 9.15 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

वायुः स्पन्दन.धर्मत्वाद् यदा चलति देहके ।

vAyu: spandana.dharmatvAt_yadA calati dehake |

तदा स्फुरति हस्त.अङ्ग.रसना.पल्लव.अवली ॥५।७४।११॥

tadA sphurati hasta.aGga.rasanA.pallava.avalI ||5|74|11||

.

from/thru vAyu.wind/air.: spandana.vibrant.mobility.dharmatva.xx.Ad x

yadA.when/where . calati.stirring. dehaka.a.body tadA.then sphurati.vibrating/throbbing.hasta.hand.aGga.body/limb.rasanA.xx.pallava.xx.AvalI.range/series . x

.

*AB. sphurati saMcalati //

*Murty.11.13 . Air is of vibrating nature. And so when it enters the body, it shakes and quivers all the limbs like it shakes the branches of a tree. Self, however, is subtle. It does neither move anything nor will get moved by anything. It is like a steadfast mountain.

*sv.11 9.15 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

*vlm.11. When the air circulates in the body, by its natural property of motion, it gives movement to the members of the body, and moves the voluble tongue, like the flitting leaf of a tree.

पादपे पल्लव.श्रेणीम् चालयत्य् अनिलः_यथा ।

pAdape pallava.zreNIm cAlayati_anila:_yathA |

तथैव अङ्ग.अवलीम् वायुर् देहे संचालयत्य् अलम् ॥५।७४।१२॥

tathaiva_aGga.avalIm vAyu:_dehe saMcAlayati_alam ||5|74|12||

.

pAdape pallava.zreNIm x

cAlayati_anila:_yathA x

tathA_eva_aGga.avalIm vAyur x

dehe saMcAlayati_alam x

.

zreNI

*vlm.12. As the restless wind, gives motion to the leaves and twigs of trees; so the vital airs add their force to the movement of the members of the body.

*Murty.12.13 . Air is of vibrating nature. And so when it enters the body, it shakes and quivers all the limbs like it shakes the branches of a tree. Self, however, is subtle. It does neither move anything nor will get moved by anything. It is like a steadfast mountain.

*sv.12 9.15 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

चित्.सर्वव्यापिनी सूक्ष्मा न चला न एव चाल्यते ।

cit.sarva.vyApinI sUkSmA na calA na_eva cAlyate |

न स्वतः स्पन्दम् आयाति देवाचल इव अनिलैः ॥५।७४।१३॥

na svata: spandam AyAti deva.acala* iva_anilai: ||5|74|13||

.

The all.pervading, subtle Chit.Consciousness is not moving,

nor is it moved,

nor does it vibrate spontaneously.

It's as firm as a mountain before the wind.

cit.sarva.vyApinI sUkSmA

na calA_na_eva cAlyate x

na svata: spandam AyAti

deva.acala_iva_anilai: x

चित्.सर्व.व्यापिनी सूक्ष्मा The all.pervading, subtle Chit Consciousness =

न चला is not moving =

न एव चाल्यते nor is it moved =

न स्वतः स्पन्दम् आयाति not of.itself does it come to Spanda Vibration =

देव.अचलः इव अनिलैः like a sacred mountain before the winds. .13.

*vlm.13. But the soul which pervades the whole, never moveth like the wind, nor is it moved as any part of the body; it does not move of itself, but remains unshaken as a rock at the motion of the winds, and like the Lord of all, it is unmoved by the breeze.

*Murty.13 . Air is of vibrating nature. And so when it enters the body, it shakes and quivers all the limbs like it shakes the branches of a tree. Self, however, is subtle. It does neither move anything nor will get moved by anything. It is like a steadfast mountain.

प्रतिबिम्बित.सर्वार्था केवलम् स्वात्मनि स्थिता ।

pratibimbita.sarvArthA kevalam svAtmani sthitA |

प्रकाशयति बोधेन जगन्ति इमानि दीपवत् ॥५।७४।१४॥

prakAzayati bodhena jaganti_imAni dIpavat ||5|74|14||

.

pratibimbita.sarvArthA x

kevalam svAtmani sthitA x

prakAzayati bodhena x

jaganti_imAni dIpavat . x

.

प्रतिबिम्बित.सर्वार्था Reflecting as everything, =

केवलं स्वात्मनि स्थिता entirely situate in the ownSelf, =

प्रकाशयति बोधेन it illumines with Bodha Realization =

जगन्ति इमानि these worlds =

दीपवत् like a lamp.

*Murty.14 Self abides in itself and is reflected in all objects and things. It illumines all the world, like a lamp, through enlightenment

*vlm.14. The soul shows by its reflexion, all things that are hid in it; as the lamp discovers by its light, whatever lay concealed in the darkness of the room.

तत्र को ऽयम् मुधा मोहो भवताम् अतिदुःखदः ।

tatra ka:_ayam mudhA moha:_bhavatAm ati.du:kha.da: |

अयम् सो ऽहम् मम अङ्गानि मम इदम् चेति दुर्.धियाम् ॥५।७४।१५॥

ayam so aham mama_aGgAni mama_idam ca_iti dur.dhiyAm ||5|74|15||

.

tatra

in that case

ka:_ayam mudhA moha:_

who is this foolish delusive

bhavatAm ati.du:kha.da: x

ayam so aham mama_aGgAni x

mama_idam ca_iti dur.dhiyAm x

.

*Murty.15 If this is so, how did you slip into the delusion that 'this body is mine; these limbs are mine'? Such delusion is surely sorrow.causing

*vlm.15. It being so (but a counterfeit copy), why should you fall into the painful error, of conceiving like the ignorant and senseless men, that these members of your body and these things belong to you?

*sv.15 9.15 If even the wish, "May I be liberated" arises within you, the mind is revived; and the mind entertaining other notions creates a body.

इति कल्लोल.हतया दृशा नित्यम् अ.नित्यया ।

iti kallola.hatayA dRzA nityam a.nityayA |

ज्ञत्व.कर्तृत्व.भोक्तृत्व.क्रिया समुपलभ्यते ॥५।७४।१६॥

jJatva.kartRtva.bhoktRtva.kriyA sam.upalabhyate ||5|74|16||

.

iti x

kallola.hatayA dRzA x

nityam anityayA x

jJatva.kartRtva.bhoktRtva.kriyA

x the process of knowing & doing & enjoying

is learned / acquired experientially

.

*vlm.16. Thus infatuated by ignorance, men think the frail body as lasting, and attribute knowledge and agency of action to it: (which in reality belong to the soul).

तत्र अयम् अहम् आगन्ता भोक्ता कर्ता इति जायते ।

tatra_ayam aham AgantA bhoktA kartA_iti jAyate |

मुधा इव अज्ञात.नानता मृगतृष्णा इव वासना ॥५।७४।१७॥

mudhA_iva_ajJAta.nAnatA mRgatRSNA_iva vAsanA ||5|74|17||

.

tatra_ayam aham AgantA.something.to.come. x

bhoktA kartA_iti jAyate x

mudhA_iva_ajJAta.nAnatA x

mRgatRSNA_iva vAsanA x

.

*vlm.17. It is gross error only, that makes us believe the body as an automaton, or selfacting machine of its motions, actions and passions; and it is our sanguine wishes only, that present so many false views before us, as the solar heat, raises the mirage of water in the sandy desert.

*Murty. 17 . Hit by such confusion and perplexity like transience and eternaity, one gets ownership and enjoyment of actions. Such confusion is a deluding vasana. It occurs because of ignorance about the laws of existence like the illusion about a mirage which ocurs due to lack of knowledge about the properties of heat.

*sv.17 16.17 Then there arise other concepts like 'I do this', 'I enjoy this' and 'I know this'. All these concepts are unreal like a mirage in the desert.

अज्ञता एषा मनो.मत्त.मृगम् विषय.तर्षुलम् ।

ajJatA_eSA mana:.matta.mRgam viSaya.tarSulam |

असत्या एव हि सत्या इव मृग.तृष्णा इव कर्षति ॥५।७४।१८॥

asatyA_eva hi satyA_iva mRga.tRSNA_iva karSati ||5|74|18||

.

ajJatA eSA . This .f.. has not Known .

manas.matta+mRgam

mind.mad beast

viSaya.tarSulam

hungry for sense.objects –

for it is quite unreal asatyA eva hi

satyA iva . as.if real .

mRga.tRSNA iva karSati

thirsty mirage like it attracts

This unKnowing Mind is a deer

desiring sense.objects

although they are not.So

for they are as.if So

and so attract the thirsty deer

.

*vlm.18. It is this ignorance of truth, which makes the mind to pant after the pleasures of sense; and drags it along like a thirsty doe, to perish in the aqueous mirage of the parching shore.

*Murty.18 A mirage attracts a thirsty deer. Similarly this ignorance is pulling and dragging the animal of mind.

*sv.18 18.19 However, since their unreality is not realised, the illusion attracts the mind even as the mirage deludes and attracts an animal.

##*tarSula a. desiring yv5.074.018; atarSulam ind. without desire MBh. xii , 7762.

विज्ञाता सत्य.रूपा अङ्ग नाशम् याति पलायते ।

vijJAtA satya.rUpA_aGga nAzam yAti palAyate |

विप्र.मध्यात् परिज्ञाता यथा चाण्डाल.कन्यका ॥५।७४।१९॥

vipra.madhyAt parijJAtA yathA cANDAla.kanyakA ||5|74|19||

.

vijJAtA satya.rUpA aGga

the Suchness.Form being fully understood

nAzam yAti

goes to destruction: —

palAyate vipra.madhyAt

like a girl who flies from among the Twiceborn

parijJAtA yathA cANDAla.kanyakA

being recognized as an outcaste girl

.

*vlm.19. But untruth being detected from truth, it flies from the mind, as a chandála woman when once known she comes to be as such, fliesa far from the society of Brahmans.

*Murty.19.20 . A low caste woman runs away when she realizes that she is in the midst of brahmins. Similarly when real knowledge is gained, ignorance takes flight. Mind will then not be pulled by ignorance.

*sv.19 18.19 However, since their unreality is not realised, the illusion attracts the mind even as the mirage deludes and attracts an animal.

अविद्या सम्परिज्ञाता न च एनम् परिकर्षति ।

avidyA samparijJAtA na ca_enam parikarSati |

मृगतृष्णा परिज्ञाता तर्षुलम् न अवकर्षति ॥५।७४।२०॥

mRgatRSNA parijJAtA tarSulam na_avakarSati ||5|74|20||

.

avidyA samparijJAtA

Ignorance, being fully understood,

na ca_enam parikarSati no longer governs one.

mRgatRSNA parijJAtA Mirage, being understood,

tarSulam na_avakarSati

is not drawn toward attractions

.

*sv.20 But, if it is realised as an illusion it does not attract the mind, even as a mirage does not delude one who knows it to be a mirage.

*vlm.20. So when error comes to be found out, it can no more beguile the mind; than the mirage when it is discovered as such) fails ta:_attract the thirsty to it.

*Murty. 20. A low caste woman runs away when she realizes that she is in the midst of brahmins. Similarly when real knowledge is gained, ignorance takes flight. Mind will then not be pulled by ignorance.

*vwv.2278/20 Ignorance (or Nescience), completely understood, does not drag this (wise person) out from that Self.experience). A mirage, well understood, does not draw away a thirsty person.

##tRS . *tarSula . "desiring", in *atarSula ind. without desire MBh.12.7762 . object desired, <mRgatRSNA parijJAtA tarSulam na_avakarSati> FM.5.74.20 <vwv.2278>.

परमार्थ.अवबोधेन स.मूलम् राम वासना ।

paramArtha.avabodhena samUlam rAma vAsanA |

दीपेन इव अन्धकार.श्रीर् गलत्य् आलोक एति च ॥५।७४।२१॥

dIpena_iva_andhakAra.zrIr galati_Aloka_eti ca ||5|74|21||

.

Light a lamp and the outer darkness fades away.

Raama,

full Realization uproots the _vAsanA.s,

and light appears

.

paramArtha.avabodhena samUlam rAma vAsanA x

dIpena_iva_andhakAra.zrIr galati_Aloka_eti ca . x

.

परमार्थ.अवबोधेन w/ the higher realization

स.मूलं राम वासना the _vAsanA, rAma, with its root,

दीपेन इव अन्धकार.श्रीः as w/ a lamp the utter darkness,

गलति flows away

आलोकः एति च –and light appears.

*vwv.1996/21 rAma! By the knowledge of the highest Truth, desire [vAsanA] is removed with roots, like plenty of darkness by a lamp and, Light arrives.

*sv.21 Just as a lamp utterly dispels darkness, the knowledge of truth completely uproots concepts [vAsanA] and conditioning.

*vlm.21. _rAma! as truth is known and rooted in the mind, the seeds of earthly desires are uprooted from it, as thick darkness is dispelled by the light of a lamp.

"न अस्त्य् अविद्या" इति संजाते निश्चये शास्त्र.युक्तितः ।

"na_asti_avidyA"_iti saMjAte nizcaye zAstra.yuktita: |

गलत्य् अविद्या तापेन तुषार.कणिका यथा ॥५।७४।२२॥

galati_avidyA tApena tuSAra.kaNikA yathA ||5|74|22||

.

"na_asti_avidyA" x

iti saMjAte nizcaye x

zAstra.yuktita: x

galati_avidyA x

tApena x

tuSAra.kaNikA yathA . x

.

#saMjAta

#tuSAra.kaNika

*sv.22 When one sincerely questions, 'This body is but inert substance; why should one seek pleasure for its sake?', ...

*vlm.22. As the mind arrives to certain truths, by the light of the sastras and reason; so its errors fastly fade away like icicles, melting under the heat of the solar rays.

*Murty.22 . Like light from a lamp which dispells darkness, enlightenment about the supreme goal roots out all ignorance. When it is confirmed that there is no ignorance through the teachings of scriptures, then ignorance too melts away like snow before heat.

"देहस्य अस्य जडस्य" अर्थे किम् भोगैर् इति निश्चयः ।

"dehasya_asya jaDasya"_arthe kim bhogai:_iti nizcaya: |

भिन्नत्य् आशा.मलम् ज्ञाता पञ्जरम् केसरी यथा ॥५।७४।२३॥

bhinnati_AzA.malam jJAtA paJjaram kesarI yathA ||5|74|23||

.

"This body is inert meat. What use has it for pleasures?"

Being convinced of this

the Knower

breaks the chain of wishing

as a tiger

shatters his cage

.

dehasya_asya jaDasya "Of this inert body

arthe kim bhogai: what use is there for pleasures?"

iti nizcaya: being convinced of this

bhinnati_AzA.malam jJAtA the Knower breaks the chain of hope

paJjaram kesarI yathA as a tiger breaks his cage

.

*sv.23 ... all cravings drop away.

*Murty.23 'This body is stupid and inconscient. What is the use of pleasures for this body?' This kind of a determination of mind will destroy all impurities of desires like a caged lion breaking away the cage.

*vlm.23. The certainty of the moral truth, that it is useless to foster and fatten this frail frame of the body, is as powerful to break down the trammels of worldly desires, as the robust lion is capable to break down the iron grate of his prison.

आशा.परिकरे राम नूनम् परिहृते हृदा ।

AzA.parikare rAma nUnam parihRte hRdA |

पुमान् आगत.सौन्दर्यो_ह्लादम् आयाति चन्द्रवत् ॥५।७४।२४॥

pumAn Agata.saundarya:_hlAdam AyAti candravat ||5|74|24||

.

AzA.parikare

When the multitude of wishes, Raama,

nUnam.now/certainly

parihRte hRdA when avoided by the Heart

pumAn a human being,

Agata.saundarya: become.beautiful

hlAdam AyAti candravat comes to refreshment, as under the moon

.

X AzA f. wish, desire, hope, expectation, prospect; Hope …

X parikara … retinue, train (sg. and pl.); multitude, abundance …

X parihRta adj. shunned, avoided; abandoned, quitted; … parihRti f. shunning, avoiding parihRtya ind. keeping away, excluding …

X hlAda .m. refreshment, pleasure, gladness, joy, delight … y1.032.026 #AhlAda m. refreshing, reviving; joy, delight. y1.028.029 #hlAdaka a.ikA refreshing, gladdening, cooling.

*vwv.1588/24. RAma! When the multitude of desires is verily abandoned by the mind, a man, arriving at his (inherent) beauty like the moon, attains to joy.

*sv.24 When thus the cravings drop away, one experiences great bliss and supreme peace within oneself.

*vlm.24. The mind of man being freed from the bonds of its desires, becomes as brilliant as the moonlight night, with the pure beams of disinterested delight.

*Murty.24 O Rama, when the burdensome equipment, called desires is abandoned/ lifted out of the heart, then a person becomes beautiful. Like moon he delights people.

पराम् शीतलताम् एति वृष्टि.धौत इव अचलः ।

parAm zItalatAm eti vRSTi.dhauta* iva_acala: |

निर्वृतिम् परमाम् धत्ते प्राप्त.राज्य इव अधमः ॥५।७४।२५॥