fm5070 2.my19 Unattached Thought .z33
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fm5070 2.my19 Unattached Thought .z33
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Oॐm
King #parigha of Persia, disheartened by a severe famine, performs #tapas and becomes known as #parNa-Ada Leaf.Eater ("Leaf-eater"). He wanders about and meets his old friend, the now Self-realized King #su.raghu of the #kirAtas. #vasiSTha compares the pair with bhAsa and vilAsa, two friends who grew up in the Azrama of the sage #AtrI, then wander off to perform severe austerities but without gaining true knowledge. They meet again as old hermits, and converse. #vasiSTha seizes a moment or two to talk about #saGga Attachment. –Palotas ed.
Canto 5.070: On a.saGga-Vikalpa
vasiSTha said—
Ø
अ.संसङ्ग-सुख.अभ्यास=संस्थितैः वितत-आत्मभिः ।
a-saMsaGga.sukha=abhyAsa+saMsthitai:_vitata-Atmabhi: |
व्यवहारिभिर्_अप्य्_अन्तर्_वीतशोक-भयः: स्थितम् ॥५।७०।१॥
vyavahAribhi:_api_antar_vItazoka-bhayai: sthitam ||5|70|01||
.
a.saMsaGga-sukha=abhyAsa+saMsthitai:
w non.Attachment-happy.practice=established things
vitata-Atmabhi:
w expanded souls
vyavahAribhi: api antar
x
vItazoka-bhayai: sthitam
situate free from fear
.
~m.1 O Rama, 'a.saGga' (nonattachment) yields happiness. Active people who abide in that 'a.saGga' due to intense practice will be expansive in their heart and will be free of fear and grief.
~sv.1 Such a liberated person, whether he appears to others to be engaged in activity or not, is for ever free from sorrow and fear. All the people love and adore him.
~vlm.1. Vasishtha continued:—Men whose souls are expanded and contented with the delight of their habitual unattachment to worldliness; have set themselves above the reach of internal sorrow and fear, notwithstanding their engagement in worldly affairs.
प्र.क्षुब्ध-अ.क्षुब्ध-देहस्य_अ-वि.सम्वादेन संविद: ।
pra.kSubdha-a.kSubdha-dehasya_a-vi.samvAdena saMvida: |
अन्त:पूर्णस्य वदने श्रीर्_इन्दोर्_इव लक्ष्यते ॥२॥
anta:pUrNasya vadane zrIr_indor_iva lakSyate ||02||
prakSubdha-akSubdha-dehasya
of Body, disturbed or undisturbed
avisaMvAdena - by disagreement
saMvid.Awareness
anta:pUrNasya - of the inwardly.full
vadane
in the face
zrIr_indor_iva lakSyate
as.if showing the brightness of the moon.
~vlm.2. And though overtaken by inward sorrow (owing to some temporal loss); yet their countenances are unchanged owing to the uninterrupted train of their meditation; and the fulness of their hearts with holy delight, is manifest in the moonlike lustre of their faces.
~m.2. Wise people, who know the truth, display brilliant faces since they are totally contented inside. They are not deceived by any turbulence or lack of it in their body.
~sv.2 Even if in the eyes of others he appears to be agitated, within himself he is firmly rooted in wisdom.
#vad -> #saMvad -> #visaMvAdin -विसंवादिन् -adj.- Disappointing, deceiving. • Inconsistent, contradictory. -3 Differing, disagreeing • वयोवेषविसंवादि रामस्य च तयोस्तदा VR.15.67. • Fraudulent, crafty. • -mfn.- breaking one's word • disagreeing _rAjat. • #visaMvAditA the breaking one's word, breach of promise (in #avisaMvAditA _kAm) • contradiction, disagreement with (instr) _sAh.
*jd. prakSubdha-akSubdha-dehasya of Body, disturbed or undisturbed
avisaMvAdena - by disagreement saMvid.Awareness anta:pUrNasya - of the inwardly.full vadane
in the face
zrIr_indor_iva lakSyate
as.if showing the brightness of the moon.
Ø
चेत्य-हीनम् चिद्-आलम्बम् मनो_ यस्य गत-ज्वरम् ।
cetya-hInam cit-Alambam mana:_ yasya gata-jvaram |
तेन_ अम्बु कतकेन_ इव जनता सम्प्रसीदति ॥३॥
tena_ ambu katakena_ iva janatA samprasIdati ||03||
.
cetya-hInam cid-Alambam mano_yasya gata-jvaram
tena_ambu katakena_iva janatA samprasIdati - x.
~vlm.3. He whose mind is freed from the feverishness of the world, by his reliance in the intellect, and remaining apart from the objects of intellection; throws a lustre over his associates, as the clearing kata fruit, purifies the water wherein it is put.
~sv.3 His consciousness is ever uncoloured by happiness and unhappiness. He is not distracted by the glamour of the world.
~sv. Having attained self-knowledge, he lives in constant contemplation as it were; and therefore he is unattached to anything in the universe.
#sad to sit -> #prasad -> #samprasad sam-pra.sad Par. samprasIdati, to settle down quietly, be soothed, be kindly disposed or gracious towards (gen) _mbh. VR.&c.: Caus. samprasAdayati, to appease, propitiate ib.
नित्यम्_आत्म-दृशा लीनो_ ज्ञ: स्वस्थश्_चञ्चलो_ऽपि सन् ।
क्षोब्धो_ दृश्यत_ एव_असौ प्रतिबिम्ब-अर्कवन् मुधा ॥४॥
nityam_Atma-dRzA lIno_ jJa: svasthaz_caJcalo_'pi san |
kSobdho_ dRzyata_ eva_asau pratibimba-arkavan mudhA ||04||
nityam Atma-dRzA lIno_ jJa: svasthaz_caJcalo_'pi san x
kSobdho_ dRzyata_ eva_asau pratibimba-arkavan mudhA xx
~m.4. A 'jnani' who is always steeped in Self-knowledge is healthy indeed even if looks fickle. He merely looks agitated like a reflected sun (in water).
~vlm.4. The wiseman, though he may be moving about in busy affairs, is yet ever quiet in the abstraction of his soul from them. He may be assailed by outward sorrow, yet his inward soul shines as an image of the sun.
आत्मारामा_ महात्मान: प्रबुद्धा: परम-उदया: ।
बहि: पिच्छ-अग्र-तरला_ अन्तर्_मेरुर्_इव_अचला: ॥५॥
AtmArAmA_ mahAtmAna: prabuddhA: parama-udayA: |
bahi: piccha-agra-taralA_ antar_merur_iva_acalA: ||05||
delighting in the Self,
great souls are awakened.to supreme sunrise.
outside like a trembling peacock’s feather,
inside they are as unmoving as meru.
AtmArAmA_ mahAtmAna: prabuddhA: parama-udayA:
bahi: piccha-agra-taralA_ antar_merur_iva_acalA: - x.
~m.5. Great people of experience, wisdom and awakening who delight in their Self may look externally, shaking like a peacock tail. They are, however, steadfast like 'Meru' mountain.
~vlm.5. Men of great souls, who are awakened and enlightened by knowledge, and raised high above the rest of mankind, are wavering on their outside as a peacock's feather (i.e., as a weather cock); but inwarldly they are as firm as mountainous rocks.
#tRR -> #tarala -adj.- (cf. <taraMga>) moving to and fro, trembling, tremulous; glittering R.6.4.33; unsteady, vain; libidinous; m. a wave.
चित्तम् आत्मत्वम् आयातम् सुख.दु:ख-अनुरञ्जनम् ।
cittam Atmatvam AyAtam sukha.du:kha-anuraJjanam |
न_उपैति रङ्ग-सम्.युक्तो_ मसृण: स्फुटिको_ यथा ॥६॥
na_upaiti raGga-saMyukto_ masRNa: sphuTiko_ yathA ||06||
cittam Atmatvam AyAtam
the Affective mind
having=come-to
sukha.du:kha-anuraJjanam
na_upaiti
raGga-saMyukto_ masRNa: sphuTiko_ yathA x
cittam Atmatvam AyAtam
Selfhood having come to be affected,
sukha.du:kha-anuraJjanam na upaiti
it does not come~to affective pleasures and sorrows
raGga-saMyukto_ masRNa: sphuTiko yathA - x.
#anuraJjana
#masRNa
~m.6. When mind attains Selfhood, it is not stained by joys and sorrows. It is like a clear and smooth crystal which is not amenable to colouring.
~vlm.6. The mind being subjected to the soul, is no more susceptible of the feelings of pain and pleasure, than as a piece of painted glass, to receive the shadow of any other colour, (or an opaque stone to reflect any colour).
सम्.सार-दृष्टिर्_उदितम् ज्ञात-लोक-परावरम् ।
न रञ्जयति सच्_चित्तम् जल-लेखा यथा_अम्बुजम् ॥७॥
saMsAra-dRSTir_uditam jJAta-loka-parAvaram |
na raJjayati sac_cittam jala-lekhA yathA_ambujam ||07||
saMsAra-dRSTir_uditam jJAta-loka-parAvaram
na raJjayati sac_cittam jala-lekhA yathA_ambujam - x.
~m.7. The mind of a person who knows (the truth about) the worlds far and near will not be stained by anything in the mutable world. It is like a lotus which is not touched by the water (in which it stays)
~vlm.7. The man of elevated mind, who has known the nature of superior and inferior souls, (i.e., the divine and human spirits); is not affected by the sight of the visibles, any more than the lotus leaf, by the hue of its encompassing waters.
आत्म-ध्यान=मयो_ऽध्याने प्रबोधम् परमात्मन: ।
कलनामल-निर्मुक्त: स्व.सक्त_ इति कथ्यते ॥८॥
Atma-dhyAna=mayo_'dhyAne prabodham paramAtmana: |
kalanAmala-nirmukta: sva.sakta_ iti kathyate ||08||
Atma-dhyAna=maya: x
a.dhyAne x
prabodham paramAtmana: x
kalanAmala-nirmukta:
released from pure and impure notions very fuzzy A, kalana-mala, kalana-amala, kalanA-mala. kalanA-amala x
sva.sakta: iti kathyate - x.
~m.8 One is said to be united with himself, when he is totally free from all apprehensions and seizings and when he is vigilant about the Supreme Self whether immersed in contemplation of the Self or not.
~vlm.8. It is impossible to evade the impressions of the outer world, until and unless the mind is strengthened in itself. It becomes strong by its knowledge of the Supreme Spirit, removing the foulness of its fancied objects, and by meditation and enjoyment of the light of the soul, even when the mind is not in its meditative mood.
आत्मा.रामतया जीवो यात्य्_अ.सम्.सङताम् इह ।
आत्म.ज्ञानेन सम्.सङ्ग:_तनुताम् एति न_अन्यथा ॥९॥
AtmA-rAmatayA jIvo_ yAti_a.saMsaGatAm iha |
Atma-jJAnena saMsaGga:_tanutAm eti na_anyathA ||09||
thru Atma.rAma Self.delight
the Living jIva comes.to non.attachment here.
By Self-Wisdom
attachments grow thin.
Not otherwise.
AtmArAmatayA
Thru the state of Atma.rAma Self.delight
jIvo yAti
the living jIva comes
asaMsaGatAm iha
to non.attachment here
Atma-jJAnena
thru Self-Wisdom
saMsaGgas tanutAm eti
attachment to thinness goes –
na anyathA
not otherwise –
~m.9. Because of delight in Self a being attains total detachment. Because of knowledge of Self, attachment thins away, not otherwise.
~vlm.9. It is by means of Spiritual communion and internal rapture, that the mind loses its attachments; and it is only by knowledge of the soul and in no other way, that our worldly associations wear out of themselves.
जाग्रत्य्_एव सुषुप्त-स्थ जीवो_ भवति राघव ।
अस्याम् दृशि गतो_ऽद्वन्द्वो_नित्य-अनस्तमय-उदय: ॥१०॥
jAgraty_eva suSupta-stha jIvo_ bhavati rAghava |
asyAm dRzi gato_'dvandvo_nitya-anastamaya-udaya: ||10||
jAgrati eva suSupta-stho
when the Waker lost in dream,
jIvo bhavati
the living jIva, is,
rAghava
o rAghava,
asyAm dRzi
in this perception it is
gato advandvo
gone to non-duality
nitya-anasta-maya-udaya:
the ever-unsetting arising
where the sun always rises but never sets
#su -> #suSupta -adj.- fast asleep • suSuptaM svapna.vad bhAti bhAti brahmaiva sarga.vat y3012.002 • -n.- suSupti — "In the suSupti dreamless Sleep, the identification with the body being lost, there are no perceptions." _ramaNa • source of the #citta Affection, saMsRtir jAgrad ity uktaM svapnaM vidur ahaMkRtam | cittaM suSupta-bhAva: syAc cinmAtraM turyam ucyate y3067.025 -> #suSupti —#tt. #suSupti Sleep where the #vAsanAs are latent, #yA supta-vAsanA nidrA sA suSuptir iti smRtA. y3022.006 -> #suSupta yathA ekasyAM su-nidrAyAM As in the one deep #nidrA Sleep suSupta-svapnakau sthitau both dreamless Sleep and Dream are situate tathA ete sarga-saMhAra=bhAsau so the projections of creation and destruction brahmaNi saMsthite are inherent in the Brahman. y7186.084
When the Waker is lost in Dream,
scion of Raghu, the Living
Jîva enters into its non-
duality, and the never-
setting ever-arising sun.
~m.10. O rAghava, when one becomes like one in deep sleep even when he is awake, such a person attains nonduality and becomes eternal with birth and death.
~vlm.10. The waking soul may deem itself to be in sound sleep, by its sleeping over (or insensibility of) the outer world; as it may likewise deem itself to be ever awake and never asleep, by its sight of the unfading light of the soul; and by preservation of its equanimity and equality in all circumstances, and its want of duality and differentiation of the objects of its love and hatred.
Ø
अत्र प्रौढिम् उपायात: सूर्यताम् एति पावनीम् ।
atra prauDhim upAyAta: sUryatAm eti pAvanIm |
परिणाम-वशाद् इन्दुर् अमावास्य-आर्कताम् इव ॥११॥
pariNAma-vazAt_ indu:_ amAvAsya-ArkatAm iva ||11||
.
here having-come.to ripeness
he becomes pure light
by force of transformation
:
he is Dark.of.the.Moon in conjunction* with the Sun
.
* conjunction (astro.) – when sun & moon are in exact conjunction
there is an eclipse of Sun or Moon (depending on the position of Earth
zgl#tt. #pariNAma: परि (री) णामः Alteration, change, transformation • digestion • • Result, effect • • Ripening, maturity • close, decline •-• change, alteration, transformation: tan mahApralaye prApte rudrAdi-pariNAmini | bhavaty asad-adRzyAtma, y3009.046
zgl#prim. #amAvAsya -mfn.- (fr. amA-vAsyA), belonging to the new moon or its festival _z.br.
~vlm.11. Being ripe in its practice of yoga meditation, It sees in itself the pure light of the sun; until at last it finds its own and the supreme soul, shining as the sun and moon in conjunction.
चित्ते चित्त-दशा-हीने या स्थिति: क्षीण-चेतसाम् ।
सा_उच्यते शान्त-कलना या स्थिति: क्षीण-चेतसाम् ॥१२॥
citte citta-dazA-hIne yA sthiti: kSINa-cetasAm |
sA_ucyate zAnta-kalanA yA sthiti: kSINa-cetasAm ||12||
citte citta-dazA-hIne yA sthiti: kSINa-cetasAm
sA_ucyate zAnta-kalanA yA sthiti: kSINa-cetasAm - x.
~m.12. The state of immense peace is called the deep sleep state while in waking state when mind ceases its mental (consciousness) state.
~vlm.12. The mind losing its mental powers, and remaining vacant as in the case of distraction or dementednes; is said to be in its waking sleepiness, when its faculty in imagination is at an utter stop.
Ø
ताम् सुषुप्त-दशाम् एत्य जीवन्-व्यवहरन्-नर: ।
tAm suSupta-dazAm etya jIvan-vyavaharan-nara: |
सुख.दुःख-वरत्राभिर् न कदाचन कृष्यते ॥१३॥
sukha.du:kha-varatrAbhi:_ na kadA.cana kRSyate ||13||
.
tAm suSupta-dazAm etya jIvan-vyavaharan-nara: x
sukha.du:kha-varatrAbhir_na kadA.cana kRSyate xx
~m.13. A person who has attained such deep sleep state is never pulled by happiness or grief even while being active in the world. He is like a robot without any idea of joy or grief.
~vlm.13. The man having attained to this state susupta hypnotism, may live to discharge the duties of his life; but he will not be liable to be dragged about by the rope of his weal or woe, to one side or the other.
जाग्रत्य्_एव सुषुप्त.स्थो_ य: करोति जगत्-क्रियाम् ।
तम् यन्त्र-पुत्रकम् इव न_आयाति सुख.दु:ख-दृक् ॥१४॥
jAgraty_eva suSupta.stho_ ya: karoti jagat-kriyAm |
tam yantra-putrakam iva na_AyAti sukha.du:kha-dRk ||14||
jAgraty_eva suSupta.stha: x
ya: karoti jagat-kriyAm x
tam yantra-putrakam iva na_AyAti sukha.du:kha-dRk xx
~vlm.14. Whatever actions are done by the waking man, in his hypnotic state in this world, they do not recur to him with their good or evil results, anymore than a dancing puppet, to have the sense of any pleasure or pain in it. (The want of egoism in a man as in a doll, is the cause of his impassivity in either state), (of waking or sleep).
Ø
चित्तस्य बाधिका शक्तिर् भाvAभाव-उपताप.दा ।
cittasya bAdhikA zakti:_ bhAva-a.bhAva-upatApa.dA |
आत्मताम् आगते चित्ते तस्य किम् बाधते कथम् ॥१५॥
AtmatAm Agate citte tasya kim bAdhate katham ||15||
.
cittasya bAdhikA zaktir_bhAva-abhAva=upatApa.dA
AtmatAm Agate citte tasya kim bAdhate katham - x.
~m.15. The tormenter of mind is the feeling about existence and nonexistence, (of having or not having etc). When one attains Self why is mind harrassed by such feeling?
~vlm.15. The mind possesses the pains-giving power, of giving us the perception of our pain and pleasure, and the sense of our want and bitter sorrow; but when the mind is assimilated with the soul, how can it have the power of annoying us anymore?
Ø
सुषुप्त-बुद्धि: कर्माणि पूर्वम् एवावहेलया ।
suSupta-buddhi: karmANi pUrvam eva_ avahelayA |
कुर्वन् न बध्यते जीवो जीवन्.मुक्ततया स्थित: ॥१६॥
kurvan na badhyate jIva:_ jIvan.muktatayA sthita: ||16||
.
suSupta-buddhi: karmANi pUrvam eva_avahelayA
kurvan_na badhyate jIvo_ jIvanmuktatayA sthita: - x.
~m.16. One who is in the state of deep sleep does works with a sense of contempt and desire. And so a being is not bound by actions. He abides as one liberated while in life.
~vlm.16. The man in the hypnotic state of his mind, does his works as insensibly as he did them in his sleep; and by reason of no exertion on his part, for his doing them from his former and habitual practice. The living soul that is insensible of its actions, is said to rest in his state of living liberation.
Ø
सौषुप्तीम् वृत्तिम् आश्रित्य कुरु मा कुरु वा अनघ ।
कर्म प्रकृति.जम् पाक-वशाद् उपगतम् स्थितम् ॥१७॥
sauSuptIm vRttim Azritya kuru mA kuru vA_ anagha |
karma prakRti.jam pAka-vazAt_ upagatam sthitam ||17||
sauSuptIm
to sauSuptI Waking Sleep
vRttim Azritya
vRtti thought goes home.
kuru mA kuru vA
do it or dont,
anagha
dear boy,
karma prakRti.jam
karma is born of prakRti
pAka-vazAd_upagatam sthitam
by-force.of ripening it comes to existence
.
~m.17. O sinless one, be in such a state of deep sleep (while in waking) and perform or not works that arise out of nature and fate.
~vlm.17. Do you rely in this state of hypnotism, and either perform or refrain from your actions as you may like: for our actions are no more than what arise of our nature, and pass for the results of the deeds of our past lives, and are enacted by ordinances of eternal laws.
#kR -> #prakR -> #prakRti -f.- "making or placing before or at first" _MW, It is the primal or natural form or condition of anything, the original substance (opp. to #vikRti q.v), the primal pre-karma,--the Original. • It is Nature—both Mother Nature and human nature, so • #prakRtyA -ind.- by nature, naturally, properly. • It is the fundamentalist's rule or ritual. • (in sAMkhya) the original producer of (or rather passive power of creating) the material world (consisting of 3 constituent essences or #guNa-s called #sattva, #rajas and #tamas)
न_आदानम् न परित्याग: कर्मणो_ऽज्ञाय रोचते ।
तिष्ठन्त्य्_अवगत-आत्मानो_ यथाप्राप्त-अनुवर्तिन: ॥१८॥
na_AdAnam na parityAga: karmaNo_'jJAya rocate |
tiSThanty_avagata-AtmAno_ yathAprApta-anuvartina: ||18||
na_AdAnam
not charitable works
na parityAga: karmaNa:
not forsaking of works
ajJAya rocate
is pleasing to the non.Knower.
tiSThanty_avagata-AtmAna:
those attained-Selfs
yathAprApta-anuvartina:
as-it.comes carrying.on....
~m.18. A jnani does not relish either performing of works or not performing works. He performs works as they come, being established in the knowledge of Self.
~vlm.18. The wise man is neither pleased with the acts of charity or penury; he is delighted with his knowledge of the soul, and lives content with whatever may fall to his lot.
कुर्वन्-न्_अपि न कर्ता_असि सुषुप्त्या_एक.स्थया धिया ।
अ.कर्ता_अपि च कर्ता_असि यथा_इच्छसि तथा कुरु ॥१९॥
kurvan-n_api na kartA_asi suSuptyA_eka.sthayA dhiyA |
a.kartA_api ca kartA_asi yathA_icchasi tathA kuru ||19||
kurvan-n_api na kartA_asi suSuptyA_eka.sthayA dhiyA
a.kartA_api ca kartA_asi yathA_icchasi tathA kuru - x.
~m.19. If your mind abides in the deep sleep state, you are as if not acting even though you are active. Even if you are not active you are as if active. Do as you please.
~vlm.19. All that you do with your mind, by remaining as still as in your sleep, is reckoned as no doing of yours; and though doing nothing with your body, you are the doer thereof if you do it with your mind. Do therefore your acts with your body or mind as you may like.
Ø
यथा न किंचित् कलयन् मञ्चके स्पन्दते शिषु: ।
yathA na kim.cit kalayan maJcake spandate ziSu: |
तथा फलान्य्_अकलयन् कुरु कर्माणि राघव ॥२०॥
tathA phalAni_ akalayan kuru karmANi rAghava ||20||
.
yathA na kim.cit_kalayan
maJcake spandate ziSu: – a baby wiggles on his bed
tathA phalAni akalayan
kuru karmANi - make your karmas, rAghava.
~m.20. O rAghava, a child is vibrant with action without understanding or comprehending the fruits of his action. You also act like him without any thought of fruits of action.
~vlm.20. As the baby lying in the cradle, moves its limbs to no other purpose than its mere pleasure; so Ráma, do your duties for pleasure's sake (as a labour of love), and not for reward.
#maJcaka:, -m couch, bed; dais.
Ø
अचेत्य.चित्-पद=स्वस्थो_ जाग्रत्य्_अपि सुषुप्त-धी: ।
acetya.cit-pada=svastho_ jAgraty_api suSupta-dhI: |
यद्.यत् करोति लब्ध-आत्मा तस्मिन् तस्य न कर्तृता ॥२१॥
yad.yat karoti labdha-AtmA tasmin tasya na kartRtA ||21||
.
himself seated in a state of nonconceptual Consciousness
even in Waking his thoughts asleep
whatever he does
having got the Self
in That there is no state of Doer
.
~vlm. ... all he does is reckoned as no deed of his doing.
~m.21. One who is happily settled in the state of objectless state of the supreme, his mind is in a state of deep sleep even in the waking state. Whatever such a person, who has gained the Self, has done, he has no ownership of it. It is as if he has not done it.
Ø
दशाम् आसाद्य सौषुप्तीम् स्व.चित्ते च विवासन: ।
dazAm AsAdya sauSuptIm sva.citte ca vivAsana: |
अन्त: शीतलताम् एति ज्ञो रसेन यथा शशी ॥२२॥
anta: zItalatAm eti jJa:_ rasena yathA zazI ||22||
.
having attained the Sleep State
in an Affective mind that's free of Imprinting
the Knower goes to inner cool
like moonrays
.
~m.22. A jnani, who is free of vasanas and has reached the state of deep sleep in his mind, will attain coolness in his heart resembling the nectar of moon.
~vlm.22. The wiseman (Gno or Gnastic), who obtains the state of hypnotism—Saupta and has his mind free from desires; gets a calm coolness within himself, which is equal to the cooling moisture of the humid moon.
Ø
सुषुप्त.स्थो महा.तेजा: पूर्ण: पूर्ण-इन्दु-बिम्बवत् ।
suSupta.stha:_ mahA.tejA: pUrNa: pUrNa-indu-bimbavat |
सम: सर्वसु अवस्थासु भवति अद्रिर् यथा.ऋतुषु ॥२३॥
sama: sarvasu_ avasthAsu bhavati_ adri:_ yathA.RtuSu ||23||
.
suSupta.stha: – set in sleep
mahA.tejA: – great tejas
pUrNa:
pUrNa-indu-bimbavat – like the disc of full Moon
sama: sarvasu avasthAsu – equal in every avasthA
bhavati adri: – becomes a mountain
yathA.RtuSu - x.
~m.23. A person who abides in the deep sleep state shines with great effulgence. He is fulfilled and perfect. He is like the full moon. He is equal in all states of existence. He is like a mountain steady and still in all seasons.
~vlm.23. The man of great valour, remains coolly dormant in himself, and is as full as the orb of the moon in the fulness of her digits; and has the evenness of his mind, like the steadiness of a hill at all times and seasons.
Ø
सुषुप्त-संस्थो धीर-आत्मा बहिर् आयाति लोलताम् ।
क्रियासु नो भवन् कम्पः प्रस्पन्दित इवाचलः ॥२४॥
suSupta-saMstha:_ dhIra-AtmA bahi:_ AyAti lolatAm |
kriyAsu no* bhavan kampa: praspandite iva_ acala: ||24||
.
suSupta-saMstho_ dhIra-AtmA bahir_AyAti lolatAm
kriyAsu no bhavan kampa: praspandita_ iva_acala: - x.
~m.24. A strong and wise soul (dhiratma) may appear externally to be unsteady and wavering. He does not shake or quiver in his actions. He remains steady like a mountain (in his heart).
~vlm.24. The man of the sedate soul, is pliable in his outer conduct, though he is inflexible in his mind. He resembles a mountain, which waves its trees with the breeze, without shaking or being shook by it.
सुषुप्त-अवस्थितो_ भूत्वा देहम् विगत-कल्मष: ।
पातय_आश्व्_अथ वा दीर्घम् कालम् धारय शैलवत् ॥२५॥
suSupta-avasthito_ bhUtvA deham vigata-kalmaSa: |
pAtaya_Azv_atha vA dIrgham kAlam dhAraya zailavat ||25||
suSupta-avasthita:
Sleep-fixed
suSuptau
in Sleep
a.sthita:
without a state
bhUtvA deham
having.become the body
vigata-kalmaSa:
pAtaya Azu
atha vA – or else
dIrgham kAlam – a long time
dhAraya zailavat - x.
#sthA -> #avasthA to overstand -> #avasthita -adj.- standing near, having its abode. • (with a pr. p) continuing to do anything R. • engaged in, practising (with tasmin or in comp) • obeying or following (the words or commands of, tasmin) • giving one's self up to (e.g. to compassion or pride) R. v, 58, 13 • fixed, determined <yat tat kAraNam eva_asti tad eva_ittham avasthitam> y3011.015 • steady, trusty, to be relied on (cf. anavasthita).
#kR कृ -> #karma -> #kalmaSa - >kR + zo -n.- "destroying virtuous action" • stain, dirt • dregs, settlings (cf. #jalakalmaSa) • moral stain, "sin" • -adj.- dirty, stained • impure, sinful, wicked • -n.- the hand below the wrist [MW gives no source for this dirty hand.] • -m.,n.- a particular hell.
#kR कृ -> #karma + dial. shift *kR -> *klR #kalmaSa - >kR + zo -n.- "destroying [good] karma". MW assumes the "good" and speaks of • stain, dirt • and at last "sin". But sin reinforces bad karma, so is a.kalmaSa.
• -adj.- dirty, stained • impure, sinful, wicked • -n.- the hand below the wrist [MW gives no source for this dirty hand.] • -m.,n.- a particular hell.
#pat -> #pAtaya ca. imp. ac. sg. 2 pat_1
~m.25. Establishing yourself in that deep sleep state, make your body free of all impurity and pollution. Then either abandon it or stay for long like a steadfast mountain.
~vlm.25. The hypnotism of the mind, purifies the body of all its impurity; and it is the same whether such a person perishes sooner or later, or lasts forever as a rock. (Because its purity is its strong shield, against the power and torments of life and death).
Ø
एषैव राम सौषुप्ती स्थितिर् अभ्यास-योगत: ।
eSaiva rAma sauSuptI sthitir abhyAsa-yogata: |
प्रौढा सती तुर्यम् इति कथिता तत्त्व-कोविदै: ॥२६॥
prauDhA satI turyam iti kathitA tattva-kovidai: ||26||
.
this one, rAma, the Deep Sleep State
being ripened thru Practical yoga
is said to be "the Fourth" by knowers of Thatness.
*jd. after Waking and Dream,
Sleep is considered a Third State.
when Sleep is known
it is seen to be the support of Waking and Dream,
the screen on which they are projected.
*jd. eSa: eva rAma sauSuptI this one, rAma, the Deep Sleep sthiti: State abhyAsa-yogata: prauDhA satI being ripe thru Practical yoga turyam iti kathitA tattva-kovidai: is said to be "the Fourth" by knowers of Thatness.
~m.26 Rama, when this condition of sleeping awareness is established and full-grown, it is known as Turya, "the Fourth", by the learned.
~vlm.26. This state of hypnotism, being acquired by constant practice of Yoga, gets its maturity and perfections in process of time; when it is called the turiya or fourth stage of the adept, by the learned in divine knowledge.
~sv.26 When this same state of 'deep sleep in wakefulness' matures, it is known as turiya or the fourth state.
#su -> #suSupta -adj.- fast asleep • suSuptaM svapna.vad bhAti bhAti brahmaiva sarga.vat y3012.002 • -n.- suSupti — "In the suSupti dreamless Sleep, the identification with the body being lost, there are no perceptions." _ramaNa • source of the #citta Affection, saMsRtir jAgrad ity uktaM svapnaM vidur ahaMkRtam | cittaM suSupta-bhAva: syAc cinmAtraM turyam ucyate y3067.025 -> #suSupti —#tt. #suSupti Sleep where the #vAsanAs are latent, #yA supta-vAsanA nidrA sA suSuptir iti smRtA. y3022.006 -> #suSupta yathA ekasyAM su-nidrAyAM As in the one deep #nidrA Sleep suSupta-svapnakau sthitau both dreamless Sleep and Dream are situate tathA ete sarga-saMhAra=bhAsau so the projections of creation and destruction brahmaNi saMsthite are inherent in the #brahman. y7186.084. •• #sauSupta sunk in Sleep.
आनन्द.मय_ एव_अन्त: प्रक्षीण-सकल-आमय: ।
Ananda.maya_ eva_anta: prakSINa-sakala-Amaya: |
अत्यन्त-अस्तम् गतमना भवति ज्ञो_ महोदय: ॥२७॥
atyanta-astam gatamanA bhavati jJo_ mahodaya: ||27||
Ananda.maya eva_anta:
prakSINa-sakala-Amaya:
atyanta-astam gatamanA bhavati jJo mahodaya: - x.
#prakSINa
#sakala-Amaya:
#atyanta ati-anta, beyond the end, boundless.
~m.27 A jnani will experience beatitude with his mind fully dissolved, with all diseases completely eliminated. He will be full of bliss in his heart.
~vlm.27. He becomes the most exalted gnostic, whose mind is cleared of all its impurity; and whose inward soul is full of joy, with its mental powers all quiet and at rest.
तत्र.स्थो_ ज्ञ: प्रमुदित: परमानन्द-घूर्णित: ।
tatra.stho_ jJa: pramudita: paramAnanda-ghUrNita: |
लीलाम् इव_इमाम् रचनाम् सदा सम्.अनुपश्यति ॥२८॥
lIlAm iva_imAm racanAm sadA saManupazyati ||28||
tatra.stho_ jJa: pramudita: paramAnanda-ghUrNita:
lIlAm iva_imAm racanAm sadA saManupazyati - x.
~m.28. A jnani who is established in that (turiya) state will reverberate with supreme bliss and delight. For him all this world will appear to be a play.
~vlm.28. In this state, the gnostic is in full rapture, and quite giddy with inward delight. He looks upon the whole creation as an exhibition of play and pageantry.
~sv. Firmly established in that, the sage perceives the universe as if it is a cosmic playground and life in it is a cosmic dance.
Ø
वीतशोक-भय-आयासो गत-संसार-संभ्रम: ।
vItazoka-bhaya-AyAsa:_ gata-saMsAra-saMbhrama: |
तुर्य-अविस्थाम् उपारूढो भूय: पतति नात्मवान् ॥२९॥
turya-avisthAm upArUDha:_ bhUya: patati na_ AtmavAn ||29||
.
gone are grief & fear & anguish
gone the saMsAric confusion
assuming the Fourth
having ascended he does not fall again
immersed in Self
.
~vlm.29. After the man who has attained his fourth stage, when he is freed from sorrow and fear, and has passed beyond the errors and troubles of this world; he has no fear of falling from this state.
Ø
प्राप्तम् स्वाम् पदवीम् पूण्याम् यथा_इदम् भ्रमितम् जगत् ।
prAptam svAm padavIm pUNyAm yathA_ idam bhramitam jagat |
शैल-संस्थ_ इव_अध:स्थम् हसन् पश्यति धीर.धी: ॥३०॥
zaila-saMstha_ iva_ adha:stham hasan pazyati dhIra.dhI: ||30||
.
prAptam svAm padavIm pUNyAm
as having got his own worthy state
yathA
idam bhramitam jagat
this whirling world
zaila-saMstha_ iva – as.if standing on a mountain
adha:stham hasan – smiling at those below
pazyati dhIra.dhI: - the heroic thinker see/knows.
~vlm.30. The man of sedate understanding, who has attained this holy state, laughs to scorn and spurn at the whirling orb of the earth; as one sitting on a high hill, derides at the objects lying below it.
~m.29-31. He will never fall from that state, free of all attachments and sorrows and free of all perplexities of this mutable world. He will smile at this world like one who looks at the world from the peak of a maintain. This state is indestructible. A person in 'turiya' state is always immersed in a state of bliss. That state is incomparable.
अस्याम् तु तुर्य-अवस्थायाम् स्थितिम् प्राप्य_अविनाशिनीम् ।
asyAm tu turya-avasthAyAm sthitim prApya_avinAzinIm |
आनन्द-एकान्त-लीनत्वाद्_अन्-आनन्द.पदम् गत: ॥३१॥
Ananda-ekAnta-lInatvAd_an-Ananda.padam gata: ||31||
asyAm tu turya-avasthAyAm
but in this Fourth stage
sthitim prApya_avinAzinIm
having.got an indestructible state
Ananda-ekAnta-lInatvAd
absorbed in unitary Joy
an-Ananda.padam gata:
come to a Joyless state ...
~m.29-31. .... This state is indestructible. A person in 'turiya' state is always immersed in a state of bliss. That state is incomparable.
~vlm.31. After one has obtained his everlasting position, in this firmly fixed fourth state of blissfulness; he becomes joyless for want of a higher state of felicity to desire.
Ø
आनन्द-महानन्द-कल-अतीत:_ तत:_ अपि हि ।
मुक्त_ इत्युच्यते योगी तुर्य.आतीतम् पदम् गत: ॥३२॥
Ananda-mahAnanda-kala-AtIta:_ tata:_ api hi |
mukta_ iti_ ucyate yogI turya.AtItam padam gata: ||32||
.
Ananda-mahAnanda.kala-AtItas_tatas_api hi
...then even beyond that Joy that is a particle of Great Joy,
mukta: iti_ucyate yogI
that yogI is said to be Free
turya.AtItam padam gata:
(who has) gone to the state beyond the Fourth.
~m. One who has crossed even this state of high bliss is called a yogi, one who is in the state beyond the 'turiya'
~vlm.32. The yogi having past his fourth stage, reaches to a state of ineffable joy, which has no part nor degree in it, and is absolute liberation in itself.
~sv. He goes even beyond this to the great, inexpressible state of supreme bliss. That is considered the state beyond even turiya — incomprehensible and indescribable.
Ø
परिगलितसमस्तजन्म-पाश:
parigalita-samasta-janma-pAza:
सकल-विलीन-तमो.मय-अभिमान: ।
sakala-vilIna-tamo.maya-abhimAna: |
परम-रस.मयीम् प्रयाति सत्ताम्
parama-rasa.mayIm prayAti sattAm
जल-गत-सैन्धव-खण्डवन् महात्मा: ॥३३॥
jala-gata-saindhava-khaNDavan mahAtmA: ||33||
.
gone
all the bonds of birth
gone
any dark self.conceit
proceeding to the state that is So
the flavor of the Absolute
like a salt doll sunk in well
are such Great Souls
.
~m.33. Such a great soul has shed all ropes of births. All darkness of attachments is dissolved. He attains a state of supreme enjoyment. He will then live like a salt piece dissolved water in completely united with the Absolute.
~vlm.33. The man of great soul, is released from the snare of the metempsychoses of his soul, and of his repeated birth and death, and is freed from the darkness of his pride and egoism; he is transformed to an essence of supreme ecstasy and pure flavour, and becomes as a mass of sea salt, amidst the waters of the deep.
oॐm
ÂUUMmmmm....
DAILY READINGS 20 May
fm5071 2.my20-21 Beyond the Fourth .z72
fm7081 3.my20..24 The Night of Time .z102
fm3027 1.my19..22 THE MANY LIVES OF QUEEN LILA .z59
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चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
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Jiva Das
fm5070 Unattached Thought 2.my19
https://www.dropbox.com/s/qg949cli8iw8shb/fm5070%202.my19%20Unattached%20Thought%20.z33.docx?dl=0
oॐm
FM.5.70
UNATTACHED THOTT
VASISHTHA THE PLENTIFUL declared–
असंसङ्ग.सुख=अभ्यास+संस्थितैर् वितत.आत्मभिः ।
a.saMsaGga.sukha=abhyAsa+saMsthitai:_vitata.Atmabhi: |
व्यवहारिभिः अप्य् अन्तर् वीतशोक.भयैः स्थितम् ॥५।७०।१॥
vyavahAribhi:_api_anta:_vItazoka.bhayai: sthitam ||5|70|1||
.
by/with asaMsaGga.disconnexion/non.attachment .sukha.good/pleasure=abhyAsa.(yogic).practice. +saMsthita.standing/depending.on..i: w non.Attachment.happy.practice=established things .
with expanded selves even in conducting their daily affairs
they're in a state that's free from grief
.
*murty.1 O Rama, 'a.saGga' (nonattachment) yields happiness. Active people who abide in that 'a.saGga' due to intense practice will be expansive in their heart and will be free of fear and grief.
*sv.1 Such a liberated person, whether he appears to others to be engaged in activity or not, is for ever free from sorrow and fear. All the people love and adore him.
*vlm.1. Vasishtha continued:—Men whose souls are expanded and contented with the delight of their habitual unattachment to worldliness; have set themselves above the reach of internal sorrow and fear, notwithstanding their engagement in worldly affairs.
*by/with a.not.saMsaGga: . {full} connection.sukha.good/pleasure=abhyAsa.(yogic).practice. +saMsthita.standing/depending.on..i: w non.Attachment.happy.practice=established things . vitata.Atmabhi: by/with expanded selfs vyavahAribhi: api antar even in their daily affairs are vItazoka.bhayai: sthitam in a state that's free from grief
प्रक्षुब्ध.अक्षुब्ध.देहस्य अवि.सम्वादेन संविदः ।
pra.kSubdha.a.kSubdha.dehasya_a.vi.samvAdena saMvida: |
अन्तःपूर्णस्य वदने श्रीर् इन्दोर् इव लक्ष्यते ॥५।७०।२॥
anta:pUrNasya vadane zrI:_indo:_iva lakSyate ||5|70|2||
.
prakSubdha.akSubdha.dehasya
of Body, disturbed or undisturbed
avisaMvAdena . by disagreement
saMvid.Awareness
anta:pUrNasya . of the inwardly.full
vadane
in the face
zrI:_indo:_iva lakSyate
as.if showing the brightness of the moon.
*vlm.2. And though overtaken by inward sorrow (owing to some temporal loss); yet their countenances are unchanged owing to the uninterrupted train of their meditation; and the fulness of their hearts with holy delight, is manifest in the moonlike lustre of their faces.
*murty.2. Wise people, who know the truth, display brilliant faces since they are totally contented inside. They are not deceived by any turbulence or lack of it in their body.
*sv.2 Even if in the eyes of others he appears to be agitated, within himself he is firmly rooted in wisdom.
##vad . #saMvad . #visaMvad . *visaMvAdi.n .adj..Disappointing, deceiving. • Inconsistent, contradictory. . Differing, disagreeing • Fraudulent, crafty. • .mfn.. breaking one's word • disagreeing _rAjat. • *visaMvAditA the breaking one's word, breach of promise (in *avisaMvAditA _kAm) • contradiction, disagreement with (instr) _sAh.
*jd. prakSubdha.akSubdha.dehasya of Body, disturbed or undisturbed avisaMvAdena . by disagreement saMvid.Awareness anta:pUrNasya . of the inwardly.full vadane in the face zrI:_indo:_iva lakSyate as.if showing the brightness of the moon.
चेत्य.हीनम् चिद्.आलम्बम् मनो यस्य गत.ज्वरम् ।
cetya.hInam cit.Alambam mana:_yasya gata.jvaram |
तेन अम्बु कतकेन इव जनता सम्प्रसीदति ॥५।७०।३॥
tena_ambu katakena_iva janatA samprasIdati ||5|70|3||
.
cetya.hInam cid.Alambam mana:_yasya gata.jvaram
tena_ambu kataka.soapnut.ena_iva . like water with a Soapnut .
janatA samprasIdati
.
*vlm.3. He whose mind is freed from the feverishness of the world, by his reliance in the intellect, and remaining apart from the objects of intellection; throws a lustre over his associates, as the clearing kata fruit, purifies the water wherein it is put.
*sv.3 His consciousness is ever uncoloured by happiness and unhappiness. He is not distracted by the glamour of the world.
*sv. Having attained self.knowledge, he lives in constant contemplation as it were; and therefore he is unattached to anything in the universe.
##sad to sit . #prasad . #samprasad sam.pra.sad Par. samprasIdati, to settle down quietly, be soothed, be kindly disposed or gracious towards (gen) _mbh. VR.&c.: Caus. samprasAdayati, to appease, propitiate ib.
**kataka: . Strychnos Potatorum or the clearing nut plant (its seeds rubbed upon the inside of water.jars precipitate the earthy particles in the water) +
नित्यम् आत्म.दृशा लीनो ज्ञः स्वस्थश् चञ्चलो ऽपि सन् ।
nityam Atma.dRzA lIna:_jJa: svastha:_caJcala:_api san |
क्षुब्धो दृश्यत एव असौ प्रतिबिम्ब.अर्कवन् मुधा ॥५।७०।४॥
kSubdha:_dRzyata* eva_asau pratibimba.arkavan mudhA ||5|70|4||
.
nityam.always/ever by/with AtmA.self.dRz.see/knowing.A lIna.xx.:
jJa.Knowing: svastha.xx.: caJcala.xx.: api.tho/even san.being x
kSubdha.xx.: dRzyate.is see/known.as\appears. eva.very/only/indeed asau.that.yonder
pratibimba.(lunar).relection.arka.sun\ray.van..like mudhA.xx. . x
.
*murty.4. A 'jnani' who is always steeped in Self.knowledge is healthy indeed even if looks fickle. He merely looks agitated like a reflected sun (in water).
*vlm.4. The wiseman, though he may be moving about in busy affairs, is yet ever quiet in the abstraction of his soul from them. He may be assailed by outward sorrow, yet his inward soul shines as an image of the sun.
आत्मारामा महात्मानः प्रबुद्धाः परम.उदयाः ।
AtmArAmA* mahAtmAna: prabuddhA: parama.udayA: |
बहिः पिच्छ.अग्र.तरला अन्तर् मेरुर् इव अचलाः ॥५।७०।५॥
bahi: piccha.agra.taralA* antar meru:_iva_acalA: ||5|70|5||
.
delighting in the Self,
great souls are awakened.to supreme sunrise.
outside like a trembling peacock’s feather,
inside they are as unmoving as Meru.
AtmArAmA_mahAtmAna:
prabuddhA: parama.udayA:
bahi: piccha.agra.taralA
anta:_meru:_iva_acalA: . x
.
*murty.5. Great people of experience, wisdom and awakening who delight in their Self may look externally, shaking like a peacock tail. They are, however, steadfast like 'Meru' mountain.
*vlm.5. Men of great souls, who are awakened and enlightened by knowledge, and raised high above the rest of mankind, are wavering on their outside as a peacock's feather (i.e., as a weather cock); but inwarldly they are as firm as mountainous rocks.
##tRR . #tarala .adj.. (cf. <taraMga>) moving to and fro, trembling, tremulous; glittering R.6.4.33; unsteady, vain; libidinous; m. a wave.
चित्तम् आत्मत्वम् आयातम् सुख.दुःख.अनुरञ्जनम् ।
cittam Atmatvam AyAtam sukha.du:kha.anuraJjanam |
न उपैति रङ्ग.संयुक्तो मसृणः स्फुटिको यथा ॥५।७०।६॥
na_upaiti raGga.saMyukta:_masRNa: sphuTika:_yathA ||5|70|6||
.
cittam Atmatvam AyAtam
the Affective mind having=come.to a condition of Self
to sukha.good/pleasure.du:kha.bad/pain.anuraJjana.affection.of.m does na.not upaiti reach .
raGga.saMyukta:_masRNa: sphuTika:_yathA x
cittam Atmatvam AyAtam
Selfhood having come to be affected,
sukha.du:kha.anuraJjanam na upaiti
it does not come~to affective pleasures and sorrows
raGga.saMyukta:_masRNa: sphuTiko yathA . x.
#anuraJjana
#masRNa
*murty.6. When mind attains Selfhood, it is not stained by joys and sorrows. It is like a clear and smooth crystal which is not amenable to colouring.
*vlm.6. The mind being subjected to the soul, is no more susceptible of the feelings of pain and pleasure, than as a piece of painted glass, to receive the shadow of any other colour, (or an opaque stone to reflect any colour).
संसार.दृष्टिर् उदितम् ज्ञात.लोक.परावरम् ।
saMsAra.dRSTi:_uditam jJAta.loka.parAvaram |
न रञ्जयति सच् चित्तम् जल.लेखा यथा अम्बुजम् ॥५।७०।७॥
na raJjayati sat_cittam jala.lekhA yathA_ambujam ||5|70|7||
.
saMsAra.dRSTi:_uditam a Samsaaric vision having arisen
jJAta.loka.parAvara.xx.m
na raJjayati sat cittam jala.lekhA yathA_ambujam
.
*murty.7. The mind of a person who knows (the truth about) the worlds far and near will not be stained by anything in the mutable world. It is like a lotus which is not touched by the water (in which it stays)
*vlm.7. The man of elevated mind, who has known the nature of superior and inferior souls, (i.e., the divine and human spirits); is not affected by the sight of the visibles, any more than the lotus leaf, by the hue of its encompassing waters.
आत्म.ध्यान=मयो ऽध्याने प्रबोधम् परमात्मनः ।
Atma.dhyAna=maya:_adhyAne prabodham paramAtmana: |
कलनामल.निर्मुक्तः स्व.सक्त इति कथ्यते ॥५।७०।८॥
kalanAmala.nirmukta: sva.sakta* iti kathyate ||5|70|8||
.
Atma.dhyAna=maya: x
a.dhyAne x
prabodham paramAtmana: x
kalanAmala.nirmukta:
released from pure and impure notions very fuzzy A, kalana.mala, kalana.amala, kalanA.mala. kalanA.amala x
sva.sakta : iti kathyate . x.
*murty.8 One is said to be united with himself, when he is totally free from all apprehensions and seizings and when he is vigilant about the Supreme Self whether immersed in contemplation of the Self or not.
*vlm.8. It is impossible to evade the impressions of the outer world, until and unless the mind is strengthened in itself. It becomes strong by its knowledge of the Supreme Spirit, removing the foulness of its fancied objects, and by meditation and enjoyment of the light of the soul, even when the mind is not in its meditative mood.
आत्मा.रामतया जीवो यात्य् असंसङताम् इह ।
AtmA.rAmatayA jIva:_yAti_a.saMsaGatAm iha |
आत्म.ज्ञानेन संसङ्गस् तनुताम् एति न अन्यथा ॥५।७०।९॥
Atma.jJAnena saMsaGga:_tanutAm eti na_anyathA ||5|70|9||
.
thru Atma.rAma Self.delight
the Living jIva comes.to non.attachment here.
By Self.Wisdom
attachments grow thin.
Not otherwise.
AtmArAmatayA
Thru the state of Atma.rAma Self.delight
jIvo yAti
the living jIva comes
asaMsaGatAm iha
to non.attachment here
Atma.jJAnena
thru Self.Wisdom
saMsaGgas tanutAm eti
attachment to thinness goes –
na anyathA
not otherwise –
*murty.9. Because of delight in Self a being attains total detachment. Because of knowledge of Self, attachment thins away, not otherwise.
*vlm.9. It is by means of Spiritual communion and internal rapture, that the mind loses its attachments; and it is only by knowledge of the soul and in no other way, that our worldly associations wear out of themselves.
जाग्रत्य् एव सुषुप्त.स्थ जीवो भवति राघव ।
jAgrati_eva suSupta.stha* jIva:_bhavati rAghava |
अस्याम् दृशि गतो ऽद्वन्द्वो_नित्य.अनस्तमय.उदयः ॥५।७०।१०॥
asyAm dRzi gata:_advandva:_nitya.anastamaya.udaya: ||5|70|10||
.
jAgrati eva suSupta.stho
when the Waker lost in dream,
jIvo bhavati
the living jIva, is,
rAghava
o rAghava,
asyAm dRzi
in this perception it is
gato advandvo
gone to non.duality
nitya.anasta.maya.udaya:
the ever.unsetting arising
where the sun always rises but never sets
When the Waker is lost in Dream,
scion of Raghu, the Living
Jîva enters into its non.
duality, and the never.
setting ever.arising sun.
*murty.10. O rAghava, when one becomes like one in deep sleep even when he is awake, such a person attains nonduality and becomes eternal with birth and death.
*vlm.10. The waking soul may deem itself to be in sound sleep, by its sleeping over (or insensibility of) the outer world; as it may likewise deem itself to be ever awake and never asleep, by its sight of the unfading light of the soul; and by preservation of its equanimity and equality in all circumstances, and its want of duality and differentiation of the objects of its love and hatred.
#su . #suSupta .adj.. fast asleep • suSuptaM svapna.vad bhAti bhAti brahmaiva sarga.vat y3012.002 • .n.. suSupti — "In the suSupti dreamless Sleep, the identification with the body being lost, there are no perceptions." _ramaNa • source of the #citta Affection, saMsRtir jAgrad ity uktaM svapnaM vidur ahaMkRtam | cittaM suSupta.bhAva: syAc cinmAtraM turyam ucyate y3067.025 . #suSupti —#tt. #suSupti Sleep where the #vAsanAs are latent, #yA supta.vAsanA nidrA sA suSuptir iti smRtA. y3022.006 . #suSupta yathA ekasyAM su.nidrAyAM As in the one deep #nidrA Sleep suSupta.svapnakau sthitau both dreamless Sleep and Dream are situate tathA ete sarga.saMhAra=bhAsau so the projections of creation and destruction brahmaNi saMsthite are inherent in the Brahman. y7186.084
अत्र प्रौढिम् उपायातः सूर्यताम् एति पावनीम् ।
atra prauDhim upAyAta: sUryatAm eti pAvanIm |
परिणाम.वशाद् इन्दुर् अमावास्य अर्कताम् इव ॥५।७०।११॥
pariNAma.vazAt_indu:_amAvAsya_arkatAm iva ||5|70|11||
.
here having.come.to ripeness
he becomes pure light
by force of transformation
:
he is Dark.of.the.Moon in conjunction* with the Sun
.
atra prauDhim upAyAta:
sUryatAm eti pAvanIm |
pariNAma.vazAt_indu:
amAvAsya_arkatAm iva . x
.
* conjunction (astro.) – when sun & moon are in exact conjunction
there is an eclipse of Sun or Moon (depending on the position of Earth
zgl#prim. #amAvAsya .mfn.. (fr. amA.vAsyA), belonging to the new moon or its festival _z.br.
*vlm.11. Being ripe in its practice of yoga meditation, It sees in itself the pure light of the sun; until at last it finds its own and the supreme soul, shining as the sun and moon in conjunction.
#pariNAma: परि (री) णामः Alteration, change, transformation • digestion • • Result, effect • • Ripening, maturity • close, decline •.• change, alteration, transformation: tan mahApralaye prApte rudrAdi.pariNAmini | bhavaty asad.adRzyAtma, y3009.046
चित्ते चित्त.दशा.हीने या स्थितिः क्षीण.चेतसाम् ।
citte citta.dazA.hIne yA sthiti: kSINa.cetasAm |
सा उच्यते शान्त.कलना या स्थितिः क्षीण.चेतसाम् ॥५।७०।१२॥
sA_ucyate zAnta.kalanA yA sthiti: kSINa.cetasAm ||5|70|12||
.
citte citta.dazA.hIne yA sthiti: kSINa.cetasAm + sA_ucyate zAnta.kalanA yA sthiti: kSINa.cetasAm
.
*murty.12. The state of immense peace is called the deep sleep state while in waking state when mind ceases its mental (consciousness) state.
*vlm.12. The mind losing its mental powers, and remaining vacant as in the case of distraction or dementednes; is said to be in its waking sleepiness, when its faculty in imagination is at an utter stop.
ताम् सुषुप्त.दशाम् एत्य जीवन्.व्यवहरन्.नरः ।
tAm suSupta.dazAm etya jIvan.vyavaharan.nara: |
सुख.दुःख.वरत्रआभिर् कदाचन कृष्यते ॥५।७०।१३॥
sukha.du:kha.varatrAbhi:_na kadAcana kRSyate ||5|70|13||
.
tAm suSupta.dazAm etya jIvan.vyavaharan.nara: + sukha.du:kha.varatrAbhi:_na kadAcana kRSyate
*murty.13. A person who has attained such deep sleep state is never pulled by happiness or grief even while being active in the world. He is like a robot without any idea of joy or grief.
*vlm.13. The man having attained to this state susupta hypnotism, may live to discharge the duties of his life; but he will not be liable to be dragged about by the rope of his weal or woe, to one side or the other.
जाग्रत्य् एव सुषुप्त.स्थो यः करोति जगत्.क्रियाम् ।
jAgrati_eva suSupta.stha:_ya: karoti jagat.kriyAm |
तम् यन्त्र.पुत्रकम् इव न आयाति सुख.दुःख.दृक् ॥५।७०।१४॥
tam yantra.putrakam iva na_AyAti sukha.du:kha.dRk ||5|70|14||
.
jAgrati_eva suSupta.stha: x
ya: karoti jagat.kriyAm x
tam yantra.putrakam iva na_AyAti sukha.du:kha.dRk xx
*vlm.14. Whatever actions are done by the waking man, in his hypnotic state in this world, they do not recur to him with their good or evil results, anymore than a dancing puppet, to have the sense of any pleasure or pain in it. (The want of egoism in a man as in a doll, is the cause of his impassivity in either state), (of waking or sleep).
चित्तस्य बाधिका शक्तिर् भाव.अभाव.उपताप.दा ।
cittasya bAdhikA zakti:_bhAva.abhAva.upatApa.dA |
आत्मताम् आगते चित्ते तस्य किम् बाधते कथम् ॥५।७०।१५॥
AtmatAm Agate citte tasya kim bAdhate katham ||5|70|15||
.
cittasya bAdhikA zaktir
bhAva.abhAva=upatApa.dA
AtmatAm Agate citte
tasya kim bAdhate katham
.
*murty.15. The tormenter of mind is the feeling about existence and nonexistence, (of having or not having etc). When one attains Self why is mind harrassed by such feeling?
*vlm.15. The mind possesses the pains.giving power, of giving us the perception of our pain and pleasure, and the sense of our want and bitter sorrow; but when the mind is assimilated with the soul, how can it have the power of annoying us anymore?
सुषुप्त.बुद्धिः कर्माणि पूर्वम् एव अवहेलया ।
suSupta.buddhi: karmANi pUrvam eva_avahelayA |
कुर्वन् न बध्यते जीवो जीवन्.मुक्ततया स्थितः ॥५।७०।१६॥
kurvan na badhyate jIva:_jIvan.muktatayA sthita: ||5|70|16||
.
suSupta.buddhi: karmANi pUrvam eva_avahelayA + kurvan_na badhyate jIva:_jIvanmuktatayA sthita:
.
*murty.16. One who is in the state of deep sleep does works with a sense of contempt and desire. And so a being is not bound by actions. He abides as one liberated while in life.
*vlm.16. The man in the hypnotic state of his mind, does his works as insensibly as he did them in his sleep; and by reason of no exertion on his part, for his doing them from his former and habitual practice. The living soul that is insensible of its actions, is said to rest in his state of living liberation.
सौषुप्तीम् वृत्तिम् आश्रित्य कुरु मा कुरु वा अनघ ।
sauSuptIm vRttim Azritya kuru mA kuru vA_anagha |
कर्म प्रकृतिजम् पाक.वशाद् उपगतम् स्थितम् ॥५।७०।१७॥
karma prakRti.jam pAka.vazAt_upagatam sthitam ||5|70|17||
.
sauSuptIm
to sauSuptI Waking Sleep
vRttim Azritya
vRtti thought goes home.
kuru mA kuru vA
do it or dont,
anagha
dear boy,
karma prakRti.jam
karma is born of prakRti
pAka.vazAd_upagatam sthitam
by.force.of ripening it comes to existence
.
*murty.17. O sinless one, be in such a state of deep sleep (while in waking) and perform or not works that arise out of nature and fate.
*vlm.17. Do you rely in this state of hypnotism, and either perform or refrain from your actions as you may like: for our actions are no more than what arise of our nature, and pass for the results of the deeds of our past lives, and are enacted by ordinances of eternal laws.
#kR . #prakR . #prakRti .f.. "making or placing before or at first" _MW, It is the primal or natural form or condition of anything, the original substance (opp. to #vikRti q.v), the primal pre.karma,..the Original. • It is Nature—both Mother Nature and human nature, so • #prakRtyA ~ind.. by nature, naturally, properly. • It is the fundamentalist's rule or ritual. • (in sAMkhya) the original producer of (or rather passive power of creating) the material world (consisting of 3 constituent essences or #guNa.s called #sattva, #rajas and #tamas)
न आदानम् न परित्यागः कर्मणो ऽज्ञाय रोचते ।
na_AdAnam na parityAga: karmaNa:_ajJAya rocate |
तिष्ठन्त्य् अवगत.आत्मानो यथाप्राप्त.अनुवर्तिनः ॥५।७०।१८॥
tiSThanti_avagata.AtmAna:_yathAprApta.anuvartina: ||5|70|18||
.
na_AdAnam
not charitable works
na parityAga: karmaNa:
not forsaking of works
ajJAya rocate
is pleasing to the non.Knower.
tiSThanti_avagata.AtmAna:
those attained.Selfs
yathAprApta.anuvartina:
as~it.comes carrying.on....
*murty.18. A jnani does not relish either performing of works or not performing works. He performs works as they come, being established in the knowledge of Self.
*vlm.18. The wise man is neither pleased with the acts of charity or penury; he is delighted with his knowledge of the soul, and lives content with whatever may fall to his lot.
उर्वन्न् अपि न कर्ता असि सुषुप्त्या एक.स्थया धिया ।
kurvan*n_api na kartA_asi suSuptyA_eka.sthayA dhiyA |
अकर्ता अपि च कर्ता असि यथा इच्छसि तथा कुरु ॥५।७०।१९॥
a.kartA_api ca kartA_asi yathA_icchasi tathA kuru ||5|70|19||
.
kurvan.n_api na kartA_asi
suSuptyA_eka.sthayA dhiyA
a.kartA_api ca kartA_asi
yathA_icchasi tathA kuru
.
*murty.19. If your mind abides in the deep sleep state, you are as if not acting even though you are active. Even if you are not active you are as if active. Do as you please.
*vlm.19. All that you do with your mind, by remaining as still as in your sleep, is reckoned as no doing of yours; and though doing nothing with your body, you are the doer thereof if you do it with your mind. Do therefore your acts with your body or mind as you may like.
यथा न किम्चित् कलयन् मञ्चके स्पन्दते शिषुः ।
yathA na kimcit kalayan maJcake spandate ziSu: |
तथा फलान्य् अकलयन् कुरु कर्माणि राघव ॥५।७०।२०॥
tathA phalAni_akalayan kuru karmANi rAghava ||5|70|20||
.
yathA na kim.cit_kalayan
maJcake spandate ziSu: – a baby wiggles on his bed
tathA phalAni akalayan
kuru karmANi . make your karmas, rAghava.
*murty.20. O rAghava, a child is vibrant with action without understanding or comprehending the fruits of his action. You also act like him without any thought of fruits of action.
*vlm.20. As the baby lying in the cradle, moves its limbs to no other purpose than its mere pleasure; so Ráma, do your duties for pleasure's sake (as a labour of love), and not for reward.
##*maJcaka:, .m couch, bed; dais.
अचेत्य.चित्.पद=स्वस्थो जाग्रत्य् अपि सुषुप्त.धीः ।
acetya.cit.pada=svastha:_jAgrati_api suSupta.dhI: |
यद्.यत् करोति लब्ध.आत्मा तस्मिन् तस्य न कर्तृता ॥५।७०।२१॥
yat.yat karoti labdha.AtmA tasmin tasya na kartRtA ||5|70|21||
.
himself seated in a state of nonconceptual Consciousness
even in Waking his thoughts asleep
whatever he does
having got the Self
in That there is no state of Doer
.
*vlm. ... all he does is reckoned as no deed of his doing.
*murty.21. One who is happily settled in the state of objectless state of the supreme, his mind is in a state of deep sleep even in the waking state. Whatever such a person, who has gained the Self, has done, he has no ownership of it. It is as if he has not done it.
दशाम् आसाद्य सौषुप्तीम् स्व.चित्ते च विवासनः ।
dazAm AsAdya sauSuptIm sva.citte ca vivAsana: |
अन्तः शीतलताम् एति ज्ञो रसेन यथा शशी ॥५।७०।२२॥
anta: zItalatAm eti jJa:_rasena yathA zazI ||5|70|22||
.
having attained the Sleep State
in an Affective mind that's free of Imprinting
the Knower goes to inner cool
like moonrays
.
dazAm AsAdya sauSuptIm
sva.citte ca vivAsana: |
anta: zItalatAm eti
jJa:_rasena yathA zazI x
.
*murty.22. A jnani, who is free of vasanas and has reached the state of deep sleep in his mind, will attain coolness in his heart resembling the nectar of moon.
*vlm.22. The wiseman (Gno or Gnastic), who obtains the state of hypnotism—Saupta and has his mind free from desires; gets a calm coolness within himself, which is equal to the cooling moisture of the humid moon.
सुषुप्त.स्थो महा.तेजाः पूर्णः पूर्ण.इन्दु.बिम्बवत् ।
suSupta.stha:_mahA.tejA: pUrNa: pUrNa~indu.bimbavat |
समः सर्वस्व् अवस्थासु भवत्य् अद्रिर् यथार्तुषु ॥५।७०।२३॥
sama: sarvasu_avasthAsu bhavati_adri:_yathA.RtuSu ||5|70|23||
.
suSupta.stha: – set in sleep
mahA.tejA: – great tejas
pUrNa:
pUrNa~indu.bimbavat – like the disc of full Moon
sama: sarvasu avasthAsu – equal in every avasthA
bhavati adri: – becomes a mountain
yathA.RtuSu . x.
*murty.23. A person who abides in the deep sleep state shines with great effulgence. He is fulfilled and perfect. He is like the full moon. He is equal in all states of existence. He is like a mountain steady and still in all seasons.
*vlm.23. The man of great valour, remains coolly dormant in himself, and is as full as the orb of the moon in the fulness of her digits; and has the evenness of his mind, like the steadiness of a hill at all times and seasons.
सुषुप्त.संस्थो धीर.आत्मा बहिर् आयाति लोलताम् ।
suSupta.saMstha:_dhIra.AtmA bahi:_AyAti lolatAm |
क्रियासु नो भवन् कम्पः प्रस्पन्दित इव अचलः ॥५।७०।२४॥
kriyAsu no* bhavan kampa: praspandita* iva_acala: ||5|70|24||
.
suSupta.saMstha:_dhIra.AtmA bahi:_AyAti lolatAm + kriyAsu no bhavan kampa: praspandita_iva_acala:
.
*murty.24. A strong and wise soul (dhiratma) may appear externally to be unsteady and wavering. He does not shake or quiver in his actions. He remains steady like a mountain (in his heart).
*vlm.24. The man of the sedate soul, is pliable in his outer conduct, though he is inflexible in his mind. He resembles a mountain, which waves its trees with the breeze, without shaking or being shook by it.
सुषुप्त.अवस्थितो भूत्वा देहम् विगत.कल्मषः ।
suSupta.avasthita:_bhUtvA deham vigata.kalmaSa: |
पातय आश्व् अथ वा दीर्घम् कालम् धारय शैलवत् ॥५।७०।२५॥
pAtaya_Azu_atha vA dIrgham kAlam dhAraya zailavat ||5|70|25||
.
suSupta.avasthita: Sleep.fixed
suSuptau in Sleep
a.sthita: without a state
bhUtvA deham having.become the body
vigata.kalmaSa:
pAtaya Azu
atha vA – or else
dIrgham kAlam – a long time
dhAraya zailavat . x.
#sthA . #avasthA to overstand . #avasthita .adj.. standing near, having its abode. • (with a pr. p) continuing to do anything R. • engaged in, practising (with tasmin or in comp) • obeying or following (the words or commands of, tasmin) • giving one's self up to (e.g. to compassion or pride) R. v, 58, 13 • fixed, determined <yat tat kAraNam eva_asti tad eva_ittham avasthitam> y3011.015 • steady, trusty, to be relied on (cf. anavasthita).
#kR कृ . #karma . #kalmaSa . >kR + zo .n.. "destroying virtuous action" • stain, dirt • dregs, settlings (cf. #jalakalmaSa) • moral stain, "sin" • .adj.. dirty, stained • impure, sinful, wicked • .n.. the hand below the wrist [MW gives no source for this dirty hand.] • .m.,n.. a particular hell.
#kR कृ . #karma + dial. shift *kR . *klR #kalmaSa . >kR + zo .n.. "destroying [good] karma". MW assumes the "good" and speaks of • stain, dirt • and at last "sin". But sin reinforces bad karma, so is a.kalmaSa.
• .adj.. dirty, stained • impure, sinful, wicked • .n.. the hand below the wrist [MW gives no source for this dirty hand.] • .m.,n.. a particular hell.
#pat . #pAtaya ca. imp. ac. sg. 2 pat_1
*murty.25. Establishing yourself in that deep sleep state, make your body free of all impurity and pollution. Then either abandon it or stay for long like a steadfast mountain.
*vlm.25. The hypnotism of the mind, purifies the body of all its impurity; and it is the same whether such a person perishes sooner or later, or lasts forever as a rock. (Because its purity is its strong shield, against the power and torments of life and death).
एषा एव राम सौषुप्ती स्थितिर् अभ्यास.योगतः ।
eSA_eva rAma sauSuptI sthiti:_abhyAsa.yogata: |
प्रौढा सती तुर्यम् इति कथिता तत्त्व.कोविदैः ॥५।७०।२६॥
prauDhA satI turyam iti kathitA tattva.kovidai: ||5|70|26||
.
this one, rAma, the Deep Sleep State
being ripened thru Practical yoga
is said to be "the Fourth" by knowers of Thatness.
*jd. after Waking and Dream,
Sleep is considered a Third State.
when Sleep is known
it is seen to be the support of Waking and Dream,
the screen on which they are projected.
*jd. eSa: eva rAma sauSuptI this one, rAma, the Deep Sleep sthiti: State abhyAsa.yogata: prauDhA satI being ripe thru Practical yoga turyam iti kathitA tattva.kovidai: is said to be "the Fourth" by knowers of Thatness.
*murty.26 Rama, when this condition of sleeping awareness is established and full.grown, it is known as Turya, "the Fourth", by the learned.
*vlm.26. This state of hypnotism, being acquired by constant practice of Yoga, gets its maturity and perfections in process of time; when it is called the turiya or fourth stage of the adept, by the learned in divine knowledge.
*sv.26 When this same state of 'deep sleep in wakefulness' matures, it is known as turiya or the fourth state.
#su . #suSupta .adj.. fast asleep • suSuptaM svapna.vad bhAti bhAti brahmaiva sarga.vat y3012.002 • .n.. suSupti — "In the suSupti dreamless Sleep, the identification with the body being lost, there are no perceptions." _ramaNa • source of the #citta Affection, saMsRtir jAgrad ity uktaM svapnaM vidur ahaMkRtam | cittaM suSupta.bhAva: syAc cinmAtraM turyam ucyate y3067.025 . #suSupti —#tt. #suSupti Sleep where the #vAsanAs are latent, #yA supta.vAsanA nidrA sA suSuptir iti smRtA. y3022.006 . #suSupta yathA ekasyAM su.nidrAyAM As in the one deep #nidrA Sleep suSupta.svapnakau sthitau both dreamless Sleep and Dream are situate tathA ete sarga.saMhAra=bhAsau so the projections of creation and destruction brahmaNi saMsthite are inherent in the #brahman. y7186.084. •• #sauSupta sunk in Sleep.
आनन्द.मय एव अन्तः प्रक्षीण.सकल.आमयः ।
Ananda.maya* eva_anta: prakSINa.sakala.Amaya: |
अत्यन्त.अस्तम् गत.मना भवति ज्ञो महोदयः ॥५।७०।२७॥
atyanta.astam gata.manA bhavati jJa:_mahodaya: ||5|70|27||
.
Ananda.maya eva_anta:
prakSINa.sakala.Amaya:
atyanta.astam gatamanA bhavati jJo mahodaya: . x.
#prakSINa
#sakala.Amaya:
#atyanta ati.anta, beyond the end, boundless.
*murty.27 A jnani will experience beatitude with his mind fully dissolved, with all diseases completely eliminated. He will be full of bliss in his heart.
*vlm.27. He becomes the most exalted gnostic, whose mind is cleared of all its impurity; and whose inward soul is full of joy, with its mental powers all quiet and at rest.
तत्र.स्थो ज्ञः प्रमुदितः परमानन्द.घूर्णितः ।
tatra.stha:_jJa: pramudita: paramAnanda.ghUrNita:
लीलाम् इव इमाम् रचनाम् सदा समनुपश्यति ॥५।७०।२८॥
lIlAm iva_imAm racanAm sadA samanupazyati ||5|70|28||
.
tatra.stha:_jJa: pramudita: paramAnanda.ghUrNita: + lIlAm iva_imAm racanAm sadA samanupazyati
.
*murty.28. A jnani who is established in that (turiya) state will reverberate with supreme bliss and delight. For him all this world will appear to be a play.
*vlm.28. In this state, the gnostic is in full rapture, and quite giddy with inward delight. He looks upon the whole creation as an exhibition of play and pageantry.
*sv. Firmly established in that, the sage perceives the universe as if it is a cosmic playground and life in it is a cosmic dance.
वीतशोक.भय.आयासो गत.संसार.सम्भ्रमः ।
vItazoka.bhaya.AyAsa:_gata.saMsAra.sambhrama: |
तुर्य.अविस्थाम् उपारूढो भूयः पतति न आत्मवान् ॥५।७०।२९॥
turya.avisthAm upArUDha:_bhUya: patati na_AtmavAn ||5|70|29||
.
gone are grief & fear & anguish
gone the saMsAric confusion
assuming the Fourth
having ascended he does not fall again
immersed in Self
.
vItazoka.bhaya.AyAsa: x
gata.saMsAra.sambhrama: |
turya.avisthAm upArUDha: x
bhUya: patati na_AtmavAn x
.
*vlm.29. After the man who has attained his fourth stage, when he is freed from sorrow and fear, and has passed beyond the errors and troubles of this world; he has no fear of falling from this state.
प्राप्तम् स्वाम् पदवीम् पूण्याम् यथा इदम् भ्रमितम् जगत् ।
prAptam svAm padavIm pUNyAm yathA_idam bhramitam jagat |
शैल.संस्थ इव अधःस्थम् हसन् पश्यति धीर.धीः ॥५।७०।३०॥
zaila.saMstha* iva_adha:stham hasan pazyati dhIra.dhI: ||5|70|30||
.
prAptam svAm padavIm pUNyAm
as having got his own worthy state
yathA
idam bhramitam jagat
this whirling world
zaila.saMstha_iva – as.if standing on a mountain
adha:stham hasan – smiling at those below
pazyati dhIra.dhI: . the heroic thinker see/knows.
*vlm.30. The man of sedate understanding, who has attained this holy state, laughs to scorn and spurn at the whirling orb of the earth; as one sitting on a high hill, derides at the objects lying below it.
*murty.29.31. He will never fall from that state, free of all attachments and sorrows and free of all perplexities of this mutable world. He will smile at this world like one who looks at the world from the peak of a maintain. This state is indestructible. A person in 'turiya' state is always immersed in a state of bliss. That state is incomparable.
अस्याम् तु तुर्य.अवस्थायाम् स्थितिम् प्राप्य अविनाशिनीम् ।
asyAm tu turya.avasthAyAm sthitim prApya_avinAzinIm |
आनन्द.एकान्त.लीनत्वाद् अन्.आनन्द.पदम् गतः ॥५।७०।३१॥
Ananda.ekAnta.lInatvAd_an.Ananda.padam gata: ||5|70|31||
.
asyAm tu turya.avasthAyAm but in this Fourth stage
sthitim prApya_avinAzinIm having.got an indestructible state
Ananda.ekAnta.lInatvAd absorbed in unitary Joy
an.Ananda.padam gata: come to a Joyless state ...
.
*murty.29.31. .... This state is indestructible. A person in 'turiya' state is always immersed in a state of bliss. That state is incomparable.
*vlm.31. After one has obtained his everlasting position, in this firmly fixed fourth state of blissfulness; he becomes joyless for want of a higher state of felicity to desire.
आनन्द.महानन्द.कल.अतीतस् ततः अपि हि ।
Ananda.mahAnanda.kala.atIta:_tata:_api hi |
मुक्त इति उच्यते योगी तुर्य.अतीतम् पदम् गतः ॥५।७०।३२॥
mukta* iti_ucyate yogI turya.atItam padam gata: ||5|70|32||
.
Ananda.mahAnanda.kala.AtIta:_tata:_api hi
...then even beyond that Joy that is a particle of Great Joy,
mukta: iti_ucyate yogI
that yogI is said to be Free
turya.AtItam padam gata:
(who has) gone to the state beyond the Fourth.
*murty. One who has crossed even this state of high bliss is called a yogi, one who is in the state beyond the 'turiya'
*vlm.32. The yogi having past his fourth stage, reaches to a state of ineffable joy, which has no part nor degree in it, and is absolute liberation in itself.
*sv. He goes even beyond this to the great, inexpressible state of supreme bliss. That is considered the state beyond even turiya — incomprehensible and indescribable.
परिगलित.समस्त.जन्म.पाशः
parigalita.samasta.janma.pAza:
सकल.विलीन.तमो.मय.अभिमानः ।
sakala.vilIna.tamo.maya.abhimAna: |
परम.रस.मयीम् प्रयाति सत्ताम्
parama.rasa.mayIm prayAti sattAm
जल.गत.सैन्धव.खण्डवन् महात्माः ॥५।७०।३३॥
jala.gata.saindhava.khaNDavan mahAtmA: ||5|70|33||
.
gone
all the bonds of birth
gone
any dark self.conceit
proceeding to the state that is So
the flavor of the Absolute
like a salt doll sunk in well
are such Great Souls
.
parigalita.samasta.janma.pAza: . sakala.vilIna.tamo.maya.abhimAna: + parama.rasa.mayIm prayAti sattAm . jala.gata.saindhava.khaNDavan mahAtmA:
.
*murty.33. Such a great soul has shed all ropes of births. All darkness of attachments is dissolved. He attains a state of supreme enjoyment. He will then live like a salt piece dissolved water in completely united with the Absolute.
*vlm.33. The man of great soul, is released from the snare of the metempsychoses of his soul, and of his repeated birth and death, and is freed from the darkness of his pride and egoism; he is transformed to an essence of supreme ecstasy and pure flavour, and becomes as a mass of sea salt, amidst the waters of the deep.
oॐm
FM.5.71
fm5071 2.my20.21 Beyond the Fourth .z72
+++
DN5070 UNATTACHED THOUGHT 2.my19
सर्ग ५.७०
sarga 5.70
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
असंसङ्ग.सुख=अभ्यास+संस्थितैर् वितत.आत्मभिः ।
a.saMsaGga.sukha=abhyAsa+saMsthitai:_vitata.Atmabhi: |
व्यवहारिभिः अप्य् अन्तर् वीतशोक.भयैः स्थितम् ॥५।७०।१॥
vyavahAribhi:_api_anta:_vItazoka.bhayai: sthitam ||5|70|1||
प्रक्षुब्ध.अक्षुब्ध.देहस्य अवि.सम्वादेन संविदः ।
pra.kSubdha.a.kSubdha.dehasya_a.vi.samvAdena saMvida: |
अन्तःपूर्णस्य वदने श्रीर् इन्दोर् इव लक्ष्यते ॥५।७०।२॥
anta:pUrNasya vadane zrI:_indo:_iva lakSyate ||5|70|2||
चेत्य.हीनम् चिद्.आलम्बम् मनो यस्य गत.ज्वरम् ।
cetya.hInam cit.Alambam mana:_yasya gata.jvaram |
तेन अम्बु कतकेन इव जनता सम्प्रसीदति ॥५।७०।३॥
tena_ambu katakena_iva janatA samprasIdati ||5|70|3||
नित्यम् आत्म.दृशा लीनो ज्ञः स्वस्थश् चञ्चलो ऽपि सन् ।
nityam Atma.dRzA lIna:_jJa: svastha:_caJcala:_api san |
क्षुब्धो दृश्यत एव असौ प्रतिबिम्ब.अर्कवन् मुधा ॥५।७०।४॥
kSubdha:_dRzyata* eva_asau pratibimba.arkavan mudhA ||5|70|4||
आत्मारामा महात्मानः प्रबुद्धाः परम.उदयाः ।
AtmArAmA* mahAtmAna: prabuddhA: parama.udayA: |
बहिः पिच्छ.अग्र.तरला अन्तर् मेरुर् इव अचलाः ॥५।७०।५॥
bahi: piccha.agra.taralA* antar meru:_iva_acalA: ||5|70|5||
चित्तम् आत्मत्वम् आयातम् सुख.दुःख.अनुरञ्जनम् ।
cittam Atmatvam AyAtam sukha.du:kha.anuraJjanam |
न उपैति रङ्ग.संयुक्तो मसृणः स्फुटिको यथा ॥५।७०।६॥
na_upaiti raGga.saMyukta:_masRNa: sphuTika:_yathA ||5|70|6||
संसार.दृष्टिर् उदितम् ज्ञात.लोक.परावरम् ।
saMsAra.dRSTi:_uditam jJAta.loka.parAvaram |
न रञ्जयति सच् चित्तम् जल.लेखा यथा अम्बुजम् ॥५।७०।७॥
na raJjayati sat_cittam jala.lekhA yathA_ambujam ||5|70|7||
आत्म.ध्यान=मयो ऽध्याने प्रबोधम् परमात्मनः ।
Atma.dhyAna=maya:_adhyAne prabodham paramAtmana: |
कलनामल.निर्मुक्तः स्व.सक्त इति कथ्यते ॥५।७०।८॥
kalanAmala.nirmukta: sva.sakta* iti kathyate ||5|70|8||
आत्मा.रामतया जीवो यात्य् असंसङताम् इह ।
AtmA.rAmatayA jIva:_yAti_a.saMsaGatAm iha |
आत्म.ज्ञानेन संसङ्गस् तनुताम् एति न अन्यथा ॥५।७०।९॥
Atma.jJAnena saMsaGga:_tanutAm eti na_anyathA ||5|70|9||
जाग्रत्य् एव सुषुप्त.स्थ जीवो भवति राघव ।
jAgrati_eva suSupta.stha* jIva:_bhavati rAghava |
अस्याम् दृशि गतो ऽद्वन्द्वो_नित्य.अनस्तमय.उदयः ॥५।७०।१०॥
asyAm dRzi gata:_advandva:_nitya.anastamaya.udaya: ||5|70|10||
अत्र प्रौढिम् उपायातः सूर्यताम् एति पावनीम् ।
atra prauDhim upAyAta: sUryatAm eti pAvanIm |
परिणाम.वशाद् इन्दुर् अमावास्य अर्कताम् इव ॥५।७०।११॥
pariNAma.vazAt_indu:_amAvAsya_arkatAm iva ||5|70|11||
चित्ते चित्त.दशा.हीने या स्थितिः क्षीण.चेतसाम् ।
citte citta.dazA.hIne yA sthiti: kSINa.cetasAm |
सा उच्यते शान्त.कलना या स्थितिः क्षीण.चेतसाम् ॥५।७०।१२॥
sA_ucyate zAnta.kalanA yA sthiti: kSINa.cetasAm ||5|70|12||
ताम् सुषुप्त.दशाम् एत्य जीवन्.व्यवहरन्.नरः ।
tAm suSupta.dazAm etya jIvan.vyavaharan.nara: |
सुख.दुःख.वरत्रआभिर् कदाचन कृष्यते ॥५।७०।१३॥
sukha.du:kha.varatrAbhi:_na kadAcana kRSyate ||5|70|13||
जाग्रत्य् एव सुषुप्त.स्थो यः करोति जगत्.क्रियाम् ।
jAgrati_eva suSupta.stha:_ya: karoti jagat.kriyAm |
तम् यन्त्र.पुत्रकम् इव न आयाति सुख.दुःख.दृक् ॥५।७०।१४॥
tam yantra.putrakam iva na_AyAti sukha.du:kha.dRk ||5|70|14||
चित्तस्य बाधिका शक्तिर् भाव.अभाव.उपताप.दा ।
cittasya bAdhikA zakti:_bhAva.abhAva.upatApa.dA |
आत्मताम् आगते चित्ते तस्य किम् बाधते कथम् ॥५।७०।१५॥
AtmatAm Agate citte tasya kim bAdhate katham ||5|70|15||
सुषुप्त.बुद्धिः कर्माणि पूर्वम् एव अवहेलया ।
suSupta.buddhi: karmANi pUrvam eva_avahelayA |
कुर्वन् न बध्यते जीवो जीवन्.मुक्ततया स्थितः ॥५।७०।१६॥
kurvan na badhyate jIva:_jIvan.muktatayA sthita: ||5|70|16||
सौषुप्तीम् वृत्तिम् आश्रित्य कुरु मा कुरु वा अनघ ।
sauSuptIm vRttim Azritya kuru mA kuru vA_anagha |
कर्म प्रकृतिजम् पाक.वशाद् उपगतम् स्थितम् ॥५।७०।१७॥
karma prakRti.jam pAka.vazAt_upagatam sthitam ||5|70|17||
न आदानम् न परित्यागः कर्मणो ऽज्ञाय रोचते ।
na_AdAnam na parityAga: karmaNa:_ajJAya rocate |
तिष्ठन्त्य् अवगत.आत्मानो यथाप्राप्त.अनुवर्तिनः ॥५।७०।१८॥
tiSThanti_avagata.AtmAna:_yathAprApta.anuvartina: ||5|70|18||
उर्वन्न् अपि न कर्ता असि सुषुप्त्या एक.स्थया धिया ।
kurvan.n_api na kartA_asi suSuptyA_eka.sthayA dhiyA |
अकर्ता अपि च कर्ता असि यथा इच्छसि तथा कुरु ॥५।७०।१९॥
a.kartA_api ca kartA_asi yathA_icchasi tathA kuru ||5|70|19||
यथा न किम्चित् कलयन् मञ्चके स्पन्दते शिषुः ।
yathA na kimcit kalayan maJcake spandate ziSu: |
तथा फलान्य् अकलयन् कुरु कर्माणि राघव ॥५।७०।२०॥
tathA phalAni_akalayan kuru karmANi rAghava ||5|70|20||
अचेत्य.चित्.पद=स्वस्थो जाग्रत्य् अपि सुषुप्त.धीः ।
acetya.cit.pada=svastha:_jAgrati_api suSupta.dhI: |
यद्.यत् करोति लब्ध.आत्मा तस्मिन् तस्य न कर्तृता ॥५।७०।२१॥
yat.yat karoti labdha.AtmA tasmin tasya na kartRtA ||5|70|21||
दशाम् आसाद्य सौषुप्तीम् स्व.चित्ते च विवासनः ।
dazAm AsAdya sauSuptIm sva.citte ca vivAsana: |
अन्तः शीतलताम् एति ज्ञो रसेन यथा शशी ॥५।७०।२२॥
anta: zItalatAm eti jJa:_rasena yathA zazI ||5|70|22||
सुषुप्त.स्थो महा.तेजाः पूर्णः पूर्ण.इन्दु.बिम्बवत् ।
suSupta.stha:_mahA.tejA: pUrNa: pUrNa~indu.bimbavat |
समः सर्वस्व् अवस्थासु भवत्य् अद्रिर् यथार्तुषु ॥५।७०।२३॥
sama: sarvasu_avasthAsu bhavati_adri:_yathA.RtuSu ||5|70|23||
सुषुप्त.संस्थो धीर.आत्मा बहिर् आयाति लोलताम् ।
suSupta.saMstha:_dhIra.AtmA bahi:_AyAti lolatAm |
क्रियासु नो भवन् कम्पः प्रस्पन्दित इव अचलः ॥५।७०।२४॥
kriyAsu no* bhavan kampa: praspandita* iva_acala: ||5|70|24||
सुषुप्त.अवस्थितो भूत्वा देहम् विगत.कल्मषः ।
suSupta.avasthita:_bhUtvA deham vigata.kalmaSa: |
पातय आश्व् अथ वा दीर्घम् कालम् धारय शैलवत् ॥५।७०।२५॥
pAtaya_Azu_atha vA dIrgham kAlam dhAraya zailavat ||5|70|25||
एषा एव राम सौषुप्ती स्थितिर् अभ्यास.योगतः ।
eSA_eva rAma sauSuptI sthiti:_abhyAsa.yogata: |
प्रौढा सती तुर्यम् इति कथिता तत्त्व.कोविदैः ॥५।७०।२६॥
prauDhA satI turyam iti kathitA tattva.kovidai: ||5|70|26||
आनन्द.मय एव अन्तः प्रक्षीण.सकल.आमयः ।
Ananda.maya* eva_anta: prakSINa.sakala.Amaya: |
अत्यन्त.अस्तम् गत.मना भवति ज्ञो महोदयः ॥५।७०।२७॥
atyanta.astam gata.manA bhavati jJa:_mahodaya: ||5|70|27||
तत्र.स्थो ज्ञः प्रमुदितः परमानन्द.घूर्णितः ।
tatra.stha:_jJa: pramudita: paramAnanda.ghUrNita:
लीलाम् इव इमाम् रचनाम् सदा समनुपश्यति ॥५।७०।२८॥
lIlAm iva_imAm racanAm sadA samanupazyati ||5|70|28||
वीतशोक.भय.आयासो गत.संसार.सम्भ्रमः ।
vItazoka.bhaya.AyAsa:_gata.saMsAra.sambhrama: |
तुर्य.अविस्थाम् उपारूढो भूयः पतति न आत्मवान् ॥५।७०।२९॥
turya.avisthAm upArUDha:_bhUya: patati na_AtmavAn ||5|70|29||
प्राप्तम् स्वाम् पदवीम् पूण्याम् यथा इदम् भ्रमितम् जगत् ।
prAptam svAm padavIm pUNyAm yathA_idam bhramitam jagat |
शैल.संस्थ इव अधःस्थम् हसन् पश्यति धीर.धीः ॥५।७०।३०॥
zaila.saMstha* iva_adha:stham hasan pazyati dhIra.dhI: ||5|70|30||
अस्याम् तु तुर्य.अवस्थायाम् स्थितिम् प्राप्य अविनाशिनीम् ।
asyAm tu turya.avasthAyAm sthitim prApya_avinAzinIm |
आनन्द.एकान्त.लीनत्वाद् अन्.आनन्द.पदम् गतः ॥५।७०।३१॥
Ananda.ekAnta.lInatvAd_an.Ananda.padam gata: ||5|70|31||
आनन्द.महानन्द.कल.अतीतस् ततः अपि हि ।
Ananda.mahAnanda.kala.atIta:_tata:_api hi |
मुक्त इति उच्यते योगी तुर्य.अतीतम् पदम् गतः ॥५।७०।३२॥
mukta* iti_ucyate yogI turya.atItam padam gata: ||5|70|32||
परिगलित.समस्त.जन्म.पाशः
parigalita.samasta.janma.pAza:
सकल.विलीन.तमो.मय.अभिमानः ।
sakala.vilIna.tamo.maya.abhimAna: |
परम.रस.मयीम् प्रयाति सत्ताम्
parama.rasa.mayIm prayAti sattAm
जल.गत.सैन्धव.खण्डवन् महात्माः ॥५।७०।३३॥
jala.gata.saindhava.khaNDavan mahAtmA: ||5|70|33||
||
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
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Jiva Das
fm5070 Unattached Thought 2.my19
https://www.dropbox.com/s/qg949cli8iw8shb/fm5070%202.my19%20Unattached%20Thought%20.z33.docx?dl=0
oॐm
FM.5.70
UNATTACHED THOT
VASISHTHA THE PLENTIFUL declared–
fm5071
DN5070 UNATTACHED THOUGHT 2.my19
सर्ग ५.७०
sarga 5.70
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
असंसङ्ग.सुख=अभ्यास+संस्थितैर् वितत.आत्मभिः ।
a.saMsaGga.sukha=abhyAsa+saMsthitai:_vitata.Atmabhi: |
व्यवहारिभिः अप्य् अन्तर् वीतशोक.भयैः स्थितम् ॥५।७०।१॥
vyavahAribhi:_api_anta:_vItazoka.bhayai: sthitam ||5|70|1||
प्रक्षुब्ध.अक्षुब्ध.देहस्य अवि.सम्वादेन संविदः ।
pra.kSubdha.a.kSubdha.dehasya_a.vi.samvAda.ina saMvida: |
अन्तःपूर्णस्य वदने श्रीर् इन्दोर् इव लक्ष्यते ॥५।७०।२॥
anta:pUrNasya vadane zrI:_indo:_iva lakSyate ||5|70|2||
चेत्य.हीनम् चिद्.आलम्बम् मनो यस्य गत.ज्वरम् ।
cetya.hInam cit.Alambam mana:_yasya gata.jvaram |
तेन अम्बु कतकेन इव जनता सम्प्रसीदति ॥५।७०।३॥
tena_ambu katakena_iva janatA samprasIdati ||5|70|3||
नित्यम् आत्म.दृशा लीनो ज्ञः स्वस्थश् चञ्चलो ऽपि सन् ।
nityam Atma.dRzA lIna:_jJa: svastha:_caJcala:_api san |
क्षुब्धो दृश्यत एव असौ प्रतिबिम्ब.अर्कवन् मुधा ॥५।७०।४॥
kSubdha:_dRzyata* eva_asau pratibimba.arkavan mudhA ||5|70|4||
आत्मारामा महात्मानः प्रबुद्धाः परम.उदयाः ।
AtmArAmA* mahAtmAna: prabuddhA: parama.udayA: |
बहिः पिच्छ.अग्र.तरला अन्तर् मेरुर् इव अचलाः ॥५।७०।५॥
bahi: piccha.agra.taralA* antar meru:_iva_acalA: ||5|70|5||
चित्तम् आत्मत्वम् आयातम् सुख.दुःख.अनुरञ्जनम् ।
citta.m Atmatvam AyAtam sukha.du:kha.anuraJjanam |
न उपैति रङ्ग.संयुक्तो मसृणः स्फुटिको यथा ॥५।७०।६॥
na_upaiti raGga.saMyukta:_masRNa: sphuTika:_yathA ||5|70|6||
संसार.दृष्टिर् उदितम् ज्ञात.लोक.परावरम् ।
saMsAra.dRSTi:_uditam jJAta.loka.parAvaram |
न रञ्जयति सच् चित्तम् जल.लेखा यथा अम्बुजम् ॥५।७०।७॥
na raJjayati sat_citta.m jala.lekhA yathA_ambujam ||5|70|7||