fm6059 2.oc01... SELF and WORLD .z48

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Oct 1, 2017, 9:00:47 PM10/1/17

to yoga vasishtha

work in progress .v17

work in progress .v15,16

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fm6059 2.oc01... SELF and WORLD .z48

https://www.dropbox.com/s/zp5977b6odkqtwv/fm6059%202.oc01...%20SELF%20and%20WORLD%20.z48.docx?dl=0

Oॐm

vasiShTha said—

01|o/

वसिष्ठ उवाच ।

एताम् दृष्टिम् अवष्टभ्य राघव_अघ-विनाशिनीम् ।

तिष्ठ नि:सङ्ग-संन्यास-ब्रह्मार्पण.मय-आत्मकम् ॥६।५९।१॥

etAm dRSTim avaSTabhya rAghava_agha-vinAzinIm |

tiSTha ni:saGga-saMnyAsa-brahmArpaNa.maya-Atmakam ||1||

taking hold, rAghava, of this sin-destroying view

rest unattached,

renounced,

your soul given to experiential worship of the _brahman.

sv.... the realisation that whatever you do or you experience is an offering to the omnipresent being, Brahman.

#saMnyAsa

02|o/

यस्मिन्_सर्वम् यत: सर्वम् य: सर्वम् सर्वत:_च य: ।

य:_च सर्षमय:_नित्यम् आत्मानम् विद्धि तम् परम् ॥६।५९।२॥

yasmin_sarvam yata: sarvam ya: sarvam sarvata:_ca ya: |

ya:_ca sarvamaya:_nityam AtmAnam viddhi tam param ||2||

yasmin_sarvam –

in-which is all,

yata: sarvam –

for-which is all,

ya: sarvam –

which is all,

sarvata:_ca ya: -

and which is because-of all, -

ya:_ca - which also is =

sarvamaya: - made of all =

nityam AtmAnam viddhi tam param - x -2- -

* typo sarSamaya - var. VLM, TPD sarvamaya

~vlm.2. Know the Supreme soul, in which all things reside, from which everything has issued, and which is everything itself on all sides of us; it is changed through all, and is ever the same in itself.

~sv.1-3 VASISTHA continued: Equip yourself with such an attitude, O Rama, and remain unattached, endowed with the spirit of renunciation and with the realisation that whatever you do or you experience is an offering to the omnipresent being, Brahman.

03|o/

दूरस्थम् अप्य्_अदूरस्थम् सर्वगम् तत्-स्थम् एव च ।

तत्-स्थ: सत्ताम् अवाप्नोषि तद्.एव आस्य्_अस्त-संशय: ॥६।५९।३॥

dUrastham apy_adUrastham sarvagam tat-stham eva ca |

tat-stha: sattAm avApnoSi tat_eva Asy_asta-saMzaya: ||3||

dUrastham api –

tho far-away, =

a-dUrastham - not far-away =

sarva.gam tat-stham eva ca - it is everywhere.going, and yet That.staying. =

tat-stha: sattAm avApnoSi - That.staying, you get from the Suchnesses =

tat_eva - only That. =

Asy_asta-saMzaya: - you have settled with your doubt.

~vlm.3. It seems to be afar though it is nearest to us, it appears to be ubiquitous though ever situated in everything. It is by that essence thou livest, and it is undoubtedly what thou art thyself. (There is but one unity pervading over all varieties).

* dUrastham api – tho far-away, = a-dUrastham - not far-away = sarva.gam tat-stham eva ca - it is everywhere.going, and yet That.staying. = tat-stha: sattAm avApnoSi - That.staying, you get from the Suchnesses = tat_eva - only That. = Asy_asta-saMzaya: - you have settled with your doubt.

04|Ø

यत् संवेद्य-विनिर्मुक्तम् संवेदनम् अनिर्मितम् ।

yat saMvedya-vinirmuktam saMvedanam anirmitam |

चेत्यमुक्तम् चिद्.आभासम् तद् विद्धि परमम् पदम् ॥६।५९।४॥

cetyamuktam cid.AbhAsam tat_viddhi paramam padam ||4||

what is

unconstructed awareness,

free.from the understandable,

free.from the conceivable,

the projection of cit.Consciousness—

know That as the Absolute state.

~vlm. ..., which is above the knowables, and is knowledge or intelligence by itself; which is beyond our thoughts and thinkables.....

~vwv. ..., which is knowledge liberated from objects to be known, uncreated, freed from objectified thought and the light of Consciousness.

सा परा परमा काष्ठा सा दृषाम् दृक्-अनुत्तमा ।

sA parA paramA kASThA sA dRSAm dRk-anuttamA |

सा महिम्नाम् च महिमा गुरूणाम् सा तथा गुरु: ॥६।५९।५॥

sA mahimnAm ca mahimA gurUNAm sA tathA guru: ||5||

this is the perfect Absolute

unsurpassed

the vision of visions, and the glory of glories and the guru of the gurus

vwv. That Supreme State is the ultimate limit ... and the lord of lords.

~vlm. ... the majesty of majesties, and is the most venerable of venerables.

sv. ... the guru of all gurus ....

06|o/

स आत्मा तश्_च विज्ञानम् स शून्यम् ब्रह्म तत्परम् ।

तच्_छ्रेय: स शिव: शान्त: सा विद्या सा परा स्थिति: ॥६।५९।६॥

sa AtmA taz_ca vijJAnam sa* zUnyam brahma tatparam |

tac_chreya: sa* ziva: zAnta: sA vidyA sA parA sthiti: ||6||

sa AtmA ta:_ca vijJAnam

sa zUnyam brahma tatparam

tat_zreya: sa* ziva: zAnta:

sA vidyA sA parA sthiti:

~vwv.1203/6.That is the Self. It is also intelligence. It is the void. It is that Supreme Brahman (or Absolute Reality). It is the Beatitude. It is the tranquil _ziva (or God). It is knowledge. It is the highest state.

~vlm.6. This thing is the soul and its cognition, it is vacuum which is the immensity of the Absolute Brahma; it is the chief good (summum Bonum) which is felicity and tranquility itself; and it is full knowledge or omniscience, and the highest of all states.

~sv.6 5-9 That is the Absolute state, it is the guru of all gurus, it is the self, it is the light that illumines the world from within.

07|o/

यो_अयम् अन्तश्_चिते:_आत्मा सर्व.अनुभव-रूपक: ।

यत्र स्वदन्ते सर्वाणि स्वात्म.द्रव्याणि सत्तया ॥६।५९।७॥

yo_ayam antaz_cite:_AtmA sarva.anubhava-rUpaka: |

yatra svadante sarvANi svAtma.dravyANi sattayA ||07||

yo ayam antaz citer AtmA - This which is the self of the Chiti Understanding -

sarvAnubhava-rUpaka: - is the form of all experience -

yatra svadante sarvANi - where they taste all -

su.Atma (sva.Atma) -dravyANi sattayA - ownSelf‑substances by the Suchness. -7- -

~vwv.1204/7a-y3007.002. This Self which is within the intelligence in the form of the Experience of all. It is ever established in the body. It is well-known as mere consciousness.

~vlm.7. The soul that abides in the intellect, and is of the form of the conception of all things: that which feels and perceives every thing, and remains by its own essence.

~sv.6 5-9 That is the Absolute state, it is the guru of all gurus, it is the self, it is the light that illumines the world from within.

08|o/

स जगत्-तिल=तैल-आत्मा स जगद्-गृह=दीपक: । स जगत्-पादप=रस: स जगत्=पशु-पालक: ॥६।५९।८॥

sa jagat-tila=taila-AtmA sa* jagad-gRha=dIpaka: | sa* jagat-pAdapa=rasa: sa* jagat=pazu-pAlaka: ||8||

it is the oil of the world-seed, the soul,

a lamp in the world-house,

the sap of the world-tree,

it is the shepherd of the world

09|o/

स तन्तुर् भूत-मुक्तानाम् परिप्रोत-हृत्-अम्बर: ।

स भूत-मरिच-ओघानाम् परमा तीक्ष्णता तथा ॥६।५९।९॥

sa tantu:_ bhUta-muktAnAm pariprota-hRt-ambara: |

sa bhUta-marica-oghAnAm paramA tIkSNatA tathA ||09||

It is the cord that links the being-pearls

that is strung around the Heart-space;

or the sharpness of the Supreme

that is the spice of all beings.

10|Ø

स पदार्थे पदार्थत्वम् स तत्त्वम् यd अन्.उत्तमम् ।

sa* padArthe padArthatvam sa* tattvam yat_an.uttamam |

स सतो वस्तुन: सत्त्वम् असत्त्वम् वा_अ.सत: स्वत: ॥६।५९।१०॥

sa* sato_ vastuna: sattvam asattvam vA_a.sata: svata: ||10||

sa padArthe padArthatvam –

It is the meaning/object in Meaning/Objectness —

sa tattvam yad anuttamam -

it is the unsurpassed Thatness/truth —

sa sata: vastuna: –

it is of Sat-substances —

sattvam asattvam vA –

the Suchness or unSuchness —

asata: svata: -

of the Asat from oneself. —

~vwv.1194/10 It is the objecthood in an object. It is the principle which is the highest. It is the existence of an object that is existent and, by itself, the non-existence of the non-existent.

~vlm.10. It is the essence of all substance (ens enteum) and a verity which is the most excellent of all the truth of truths); it is the goodness of whatever is good, and the great or greatest good in itself.

~sv.10-11 It is the reality in all substances, that which endows the substances with their essential characteristic.

11|o/

य: स्व.वित्ति-विचित्रेण स्वयम् आत्मा.एव लभ्यते ।

सर्व: एव जगद्.भावा अ-विचारेण चारव: ॥६।५९।११॥

ya: sva.vitti-vicitreNa svayam AtmA_eva labhyate |

sarva: eva jagad.bhAvA a-vicAreNa cArava: ||11||

ya: sva.vitti-vicitreNa –

by the wonder of self.knowledge - svayam AtmA_eva labhyate - s/he gets hir Self hirself -

sarva: eva jagat.bhAvA: a-vicAreNa cArava: - x -59- -

zgl#tt. #>vid 1 – to know, possess WIT. ->#vitti –f.- consciousness; understanding, intelligence, _saMhitup. • finding , acquisition , gain _ChUp. •• #saMvitti perception , feeling , sense of (comp.) _sarvad.

~vlm.11. Which by its omniscience becomes the all that is present in its knowledge, and which we take by our misjudgment for real entities in this world, (when our ignorance mistakes the manifest world for its latent cause).

~sv.10-11 It is the reality in all substances, that which endows the substances with their essential characteristic.

12|o/

अविद्यमाना: सद्.भावा: विचार-विशर-आरव: ।

अहम् आदौ जगत्.जाले मिथ्या-अभ्रम् अभरात्मनि ॥६।५९।१२॥

avidyamAnA: sad.bhAvA: vicAra-vizara-Arava: |

aham Adau jagat.jAle mithyA-abhram abharAtmani ||12||

avidyamAnA: sad.bhAvA: vicAra-vizara-Arava: |

aham Adau jagat.jAle

I am

in the beginning of the world-net

mithyA-abhram abharAtmani ||12||

#zRR – to break, SHEAR off. -> #vizRR ->vizara – tearing asunder, killing, a disease • #vizaraNa.

~vlm.12. We take ourselves the world in mistake of the soul, but all these mistaken entities vanish away before the light of reason.

~sv.12 The notion of 'world' arises only when the spirit of enquiry is absent. But, 'I' am before the world was.

13|o/

को नु भूत्वा_अनुबध्नामि वृत्तिम् कथम् अवाप धी: ।

आद्य-मध्य-अन्त=मानानि संकल्प-कलनानि_अहम् ॥६।५९।१३॥

ko nu bhUtvA_anubadhnAmi vRttim katham avApa dhI: |

Adya-madhya-anta=mAnAni saMkalpa-kalanAni_aham ||13||

"Who then has been?"

I ask.

"How has thought got its motion?"

In the beginning, now, and at the end

I am my own conceptual imagining.

14|o/

ब्रह्माकाशम् अनाद्यन्तम् का इव इयत्ता मम आत्मन: ।

इति निश्चयवान्_अन्त: सम्यग्-व्यवहृतिर् बहि: ॥६।५९।१४॥

brahmAkAzam anAdyantam kA iva iyattA mama Atmana: |

iti nizcayavAn_anta: samyag-vyavahRti:_ bahi: ||14||

The _brahmic Space has no end or beginning.

Whereabouts then is the This.ness of my soul?"

Inside, this certainty;

outside,

it is business-as-usual.

ब्रह्माकाशमनाद्यन्तं केवेयत्ता ममात्मनः ।

इति निश्चयवानन्तः सम्यग्व्यवहृतिरबहिः ।। १४

~VA: - केवेयत्ता -? first part is not clear

Having such determination inside, even while doing a lot outside...

~AS: The word breaks as का इव इयत्ता (what is this limitedness - iyattA)
The meaning is joined with the second line of previous verse.
The meaning is "I, who creates everything by my determination throughout infinite time in the infinite space called Brahma, how can my soul be limited to this (worldly concerns)?
Typo: तिरबहिः -> तिर्बहिः
ब्रह्माकाज़म् – "The Space of Brahmâ/Brahman is

अनाद्यन्तं – without beginning and end.

का इव इयत्ऽता मम आत्मनः – What is the this.ness of my soul?"

इति निज़्चयवान्अन्तः – Inside, this certainty;

सम्यग्-व्यवह्ऱ्तिर्बहिः – outside, business-as-usual. -14-

jd#>i *pronom. base. --> #iyat – so much. --> #iyattA – the state of being "this much"; of such extent, quantity, fixed measure or quantity, so much •-• brahmAkAzam anAdyantam kA iva iyattA mama Atmana: | iti nizcayavAn_anta: samyag-vyavahRti:_ bahi: || `y6059.014.

~vlm.13. The vacuum of brahmA or the space occupied by the Divine spirit, is without its beginning and end, and cannot be comprehended within the limited space of our souls; knowing this for certain, the wise are employed in their outward duties.

~sv.13 13-14 How then do the notions of world, etc., bind me?

15|o/

उदय-अस्तमय-उन्मुक्त-स्थिति:_अन्त: स सर्वदा ।

न_अस्तम् एति न च_उदेति मन: सम.सम-स्थितम् ॥६।५९।१५॥

udaya-astamaya-unmukta-sthiti:_anta: sa* sarvadA |

na_astam eti na ca_udeti mana: sama.sama-sthitam ||15||

This state free from rising and setting

always

within.

It does not set

nor does it rise.

manas.Mind is

the Same set in the Same.

~vlm.15. ... the evenness of its tenor.

16|o/

यस्य स्वस्य_इव शून्यत्वम् स महात्मा_इव तद् वपु: ।

भाव-अद्वैत-पदारूढ: सुषुप्त-परया धिया ॥६।५९।१६॥

yasya svasya_iva zUnyatvam sa* mahAtmA_iva tat_vapu: |

bhAva-advaita-padArUDha: suSupta-parayA dhiyA ||16||

The person who dwells in emptiness while in the body, is like

a mahatma , dwelling in non-duality, his thoughts like dreams.

yasya svasya tad-vapu: iva zUnyatvam –

one whose self is empty –

sa mahAtmA iva –

he is like a mahatma Great Self –

bhAva-advaita-pada-ArUDha: –

having attained the state of nonDual experience –

suSupta-parayA dhiyA –

his thoughts like dreams

~AB. ... tathA ca Ahu: "bhAvAdvaitam sadA kuryAt kriyAdvaitam na karhi-cit | advaitam triSu lokeSu nAdvaitam guruNA saha" ||

~vlm.16. He whose mind is as vacant as the empty air, is called a mahátmá or great soul, and his mind resting in the state of unity, remains with the body in a state of sound sleep. (But this evenness is inadmisseble in business and behaviour to a preceptor. So it is said, [Sanskrit ~]

~sv.17 15-18 He who has thus realised the truth is free from all beginnings and all ends. He who is thus equipped with the spirit of non-duality (as if he is in deep sleep, though awake) is not disturbed though actively engaged in life. Such a person is liberated here and now.

17|o/

व्यवहारि_अपि संक्षोभम् न_इति_आदर्श-नरो यथा ।

आदर्श-पुरुषस्य_इव व्यवहारवतो_अपि च ॥६।५९।१७॥

vyavahAri_api saMkSobham na_iti_Adarza-naro yathA |

Adarza-puruSasya_iva vyavahAravato_api ca ||17||

vyavahArI

the worldly, ordinary person

api saMkSobham

although troubled

na iti – not like -- yathA Adarza- like a reflective, perceptive, ideal -- nara: – human --

Adarza-puruSasya – of a reflective person -- iva vyavahAra-vata: api ca – are all the qualities of an ordinary man

saMkSobha saM-kSobha - m. a violent shock or jolt, jerk, overturning, upsetting • commotion, disturbance, agitation, excitement • pride, arrogance

Adarza A-darza - m. the act of perceiving by the eyes • a looking-glass, mirror; ideal perfection ¶ m. looking-glass, mirror; reflected image; illustration, copy, commentary.

~vlm.17. The man of business also who preserves the evenness of his mind, remains as undisturbed under the press of his duties, as the reflexion of one in a mirror. They are both the same, being but shadows of reality.

The ordinary man, troubled, is not like a reflective one;

and yet a reflective person is like an ordinary one.

18|o/

न यस्य हृदय-उल्लेखो मनाग्.अपि स मुक्ति.भाक् ।

अ.विभागम् इव_आदर्शे चिन्.मणौ प्रतिबिम्बति ॥६।५९।१८॥

na yasya hRdaya-ullekho manAg.api sa* mukti.bhAk |

a.vibhAgam iva_Adarze cin.maNau pratibimbati ||18||

There are no words that can describe

someone who enjoys mukti.Freedom,

without separateness

like a reflection

that sparkles as the Jewel of Consciousness.

19|o/

चिते: परम-नैर्मल्यात् व्यवहारो_यथा गत: ।

चित्-चमत्.कृति:.एव_इयम् जगत् इति_अवभासते ॥६।५९।१९॥

cite: parama-nairmalyAt_vyavahAro_yathA gata: |

cit-camat.kRti:_eva_iyam jagat_iti_avabhAsate ||19||

cite: – of Chit —

parama-nairmalyAd – out of the absolute purity —

vyavahAro yathA gata: – thus come to activation —

cic-camatkRti: eva iyam – this very Chit-wonder —

jagad ity avabhAsate – appears as this world —

~vlm.19. So let a man discharge the customary duties of life as they occur to him, with the pure transparent of his mind; as all the creatures of god perform their several parts, like images imprinted in the divine intellect.

~sv.19-20 What appears to be the world here is truly the magic (the work) of the infinite consciousness. There is no unity here, nor is there duality. My instructions, too, are of the same nature! The words, their meaning, the disciple, the wish (or the effort of the disciple) and the guru's ability in the use of the words — all these are also the play of the energy of the infinite consciousness!

However this world goes, seen from the purity of Consciousness,

it is only the wondrous shining of that pure Chit Consciousness.

20|o/

न_इह_अस्त्य्_ऐक्यम् न च द्वित्वम् मम_आदेशो_अपि तन्.मय: ।

वाच्य-वाचक-शिष्येहागुरु=वाक्यै:_चमत्.कृतै: ॥६।५९।२०॥

na_iha_asty_aikyam na ca dvitvam mama_Adezo_api tan.maya: |

vAcya-vAcaka-ziSyehAguru=vAkyai:_camat.kRtai: ||20||

na iha asti aikyam –

not here it is unity —

na ca dvitvam –

and not duality —

mama Adeza-: api –

is my instruction, but —

tan-maya: –

That-consisting —

vAcya-vAcaka-ziSyA_IhA / (iha) –

learning here what is to be said —

A-guru=vAkyai:_camat.kRtai: –

according to the guru's wonder.working words —

< A-guru tad-vAkyAt > Comm. —

~vlm.20. There is no unity nor duality in the divine intellect, (where the images are neither inseparably attached to nor detached from it); the application of the words I and thou to one or the other is all relate to the same, and they have come to use from the instruction of our elders. (Human language is learned by imitation).

21|o/

आत्मना आत्मनि शान्ता एव चिच्_चमत्कुरुते चिति ।

चित्-प्रस्पन्दो हि संसारस्_तद् अस्पन्द: परम् पदम् ॥६।५९।२१॥

AtmanA Atmani zAntA eva cic_camatkurute citi |

cit-praspando hi saMsAras_tat_aspanda: param padam ||21||

by itself in the self,

the very peaceful consciousness works its wonders in consciousness

the vibrancy of consciousness is just this saMsAra

That, non-vibrating, is the perfect state

~vlm. ...; it is the pulsation of [chit.Consciousness] which displays the universe, as its vivarta or development, and this pulsation is [its] Omnipotence.

22|o/

चित्.स्पन्द-शमनेन_इयम् परिशाम्यति संसृति: ।

महा.चित्ते नते_अर्थैंश-भावा यो भावनाक्षय: ॥६।५९।२२॥

cit.spanda-zamanena_iyam parizAmyati saMsRti: |

mahA.citte nate_arthaiMza-bhAvA yo bhAvanAkSaya: ||22||

cit.spanda-zamanena_iyam x

parizAmyati saMsRti: - x =

mahA.citte nate_arthaiMza-bhAvA yo bhAvanAkSaya: - x =

TPD: महाचित्तेनतेथौंशभावायो ...

KG: महाचित्ते नतेऽर्थौऽशभावा यो ...

VLM: महाचित्ते न तेऽर्थौऽशभावा यो ...

~AB. citte nate pariNate sati ya: aMza-bhAvasya ... ||

~vlm.22. The pulsation of the Divine Intellect being put to a stop, there ensues a cessation of the course of the universe, and as it with the Absolute Intellect, so it is with its parts of individual intellects, whose action and inaction spread out and curb the sphere of their thoughts.

~sv.21 21-22 In the peace of one's own inner being, consciousness vibrates and the world-vision arises.

mahAcitte nate_artho_aMza+bhAva+ayo

I am using the underbar _ to denote avagraha and + to indicate samAsa.

Thus, KG is closest to the true words, except "bhAvA yo" should be joined as one word.

चित्स्पन्दशमनेनेयं परिशाम्यति संसृतिः ।

महाचित्ते नतेऽर्थोंऽशभावा यो भावनाक्षयः ।। २२

~VA: - second line, please.

~AS:
The line is problematic since several words are to be assumed implicitly.
When the great mind is stabilized (सति सप्तमी here) , the feelings of being part of the world (aMzabhAvAH) [also subsides - missing words] which is a reduction of emotions/desires, the goal (arthaH).
The word nata is used two ways: In the first case it is explained as pariNata - developed and this means the citta has matured into mahAcitta.
In the second case, the aMzabhAvAH are said to become natAH - meaning subsided. These words are missing, of course.

23|o/

अ.सन्.न्_अपि स्व.भावम् तत् संवित्.स्पन्द उदाहृतम् ।

शून्यत्वम् अ.जडम् यत् तत् परम् आहुश्_चिते:_वपु: ॥६।५९।२३॥

a.san.n_api sva.bhAvam tat_saMvit.spanda udAhRtam |

zUnyatvam a.jaDam yat_tat_param Ahuz_cite:_vapu: ||23||

a.san.n_api sva.bhAvam tat_saMvit.spanda udAhRtam |

zUnyatvam a.jaDam yat_tat_param Ahuz_cite:_vapu: x

~vlm.23. What is called consciousness or its action, is a nonentity in nature; and that which is a mere vacuum, is said to be the subtile body of the Intellect. (i. e. The intellectual powers have no material forms).

~sv.23 If that consciousness does not vibrate, there will be no world-vision.

24|o/

तत्त्वेन भावन-आयत्ता संसृति: सा_अनुभूयते ।

अ.भावना-मात्र-लयात् सा च नि:सार-रूपिणी ॥६।५९।२४॥

tattvena bhAvana-AyattA saMsRti: sA_anubhUyate |

a.bhAvanA-mAtra-layAt_sA ca ni:sAra-rUpiNI ||24||

tattvena bhAvana-AyattA x

saMsRti: sA_anubhUyate - x =

a.bhAvanA-mAtra-layAt x

sA ca ni:sAra-rUpiNI - x =

~vlm.24. The world appears as an entity, by our thinking it as such; but it vanishes upon our ceasing to think as such, like the disappearance of figures in a picture, when it is burnt down to ashes.

~sv.24 The mind is but the movement in consciousness.

25|Ø

केवलम् केवली.भावात् तद्.रूपा सा.एव शिष्यते ।

kevalam kevalI.bhAvAt tat_rUpA sA_eva ziSyate |

चित्.स्पन्दम् एव संसार-चक्र=प्रवहनम् विदु: ॥६।५९।२५॥

cit.spandam eva saMsAra-cakra=pravahanam vidu: ||25||

the _kevala Entirety,

from the state of entirety

retains only that form,

for cit.spanda_Consciousness.Vibration

is well.known-as the whirling of the saMsAra wheel.

kevalam kevalI.bhAvAt x

tat_rUpA sA_eva ziSyate - x =

cit.spandam eva x

saMsAra-cakra=pravahanam vidu: - x =

26|o/

मातृ-मान-प्रमेय=आदि कटकादि_इव हेमनि ।

पृथग्_अस्ति न च स्पन्दश्_चितेर् या संसृतिर् भवेत् ॥६।५९।२६॥

mAtR-mAna-prameya=Adi kaTakAdi_iva hemani |

pRthag_asti na ca spandaz_cite:_ yA saMsRti:_ bhavet ||26||

the measurer,

the measure,

the measurable—

these are like bracelets in gold -

for the vibration is not separate from the consciousness

which becomes the saMsAric evolution.

27|o/

चित्तम् एव चिति-स्पन्दस्_तत् अ.बोधो हि संसृति: ।

अ.बोध-मात्रे चित्.स्पन्द: कटकत्वम् इव_उत्थितम् ॥६।५९।२७॥

cittam eva citi-spandas_tat_a.bodho hi saMsRti: |

a.bodha-mAtre cit.spanda: kaTakatvam iva_utthitam ||27||

cittam eva citi-spandas_tat_a.bodho hi saMsRti: |

a.bodha-mAtre cit.spanda: kaTakatvam iva_utthitam ||27||

# citi

# citspanda

~vlm.27. The mind is the pulsation of the intellect, and it is want of this knowledge that frames a separate world; as it is ignorance of the gold work, that makes the jewel appear as another thing.

~sv.28 26-28 Thus a cycle is formed. Ignorance and mental activity are perpetuated by each other.

28|o/

बोध.मात्र-विलीने_अस्मिञ्_छुद्धा चिद् राम शिष्यते ।

स्वभाव-बोध-मात्रेण क्षीयते भोग-वासना ॥६।५९।२८॥

bodha.mAtra-vilIne_asmiJ_chuddhA cit_rAma ziSyate |

svabhAva-bodha-mAtreNa kSIyate bhoga-vAsanA ||28||

bodha.mAtra-vilIne_asmin

chuddhA cit_rAma ziSyate - x +

svabhAva-bodha-mAtreNa

kSIyate bhoga-vAsanA - x.

~vlm.28. The mind being wholly absorbed in the intellect, there remains this pure intellect alone; as the nature of one's self or soul being known, there is an end of worldly enjoyments. (He that has known the intellectual world, is not deluded by his sensuous mind; and whoever has tasted his spiritual bliss, does not thirst for sensual pleasures).

~sv.28 26-28 Thus a cycle is formed. Ignorance and mental activity are perpetuated by each other.

29|o/

भोग-अभावनम् एव_इह परमम् ज्ञत्व-लक्षणम् ।

इतो न_अभिमता: सर्वे ज्ञस्य भोगा: स्वभावत: ॥६।५९।२९॥

bhoga-abhAvanam eva_iha paramam jJatva-lakSaNam |

ito na_abhimatA: sarve jJasya bhogA: svabhAvata: ||29||

bhoga-abhAvanam eva_iha paramam jJatva-lakSaNam - x =

ito na_abhimatA: sarve jJasya bhogA: svabhAvata: - x =

~vlm.29. Disregard of enjoyments is an education of the highest wisdom; hence no kind of enjoyments is acceptable to the wise: (cursed are they that hunger and thirst for enjoyments of this world).

~sv.29 29-30 When the inner intelligence is awakened, the craving for pleasure ceases: this is the nature of the wise.

30|o/

भवन्ति को_अति.तृप्ते हि दुरन्नम् किल वाञ्छति ।

एतद्.एव परम् विद्धि ज्ञत्वस्य_अ.पर-लक्षणम् ॥६।५९।३०॥

bhavanti ko_ati.tRpte hi durannam kila vAJchati |

etat_eva param viddhi jJatvasya_a.para-lakSaNam ||30||

bhavanti ko_ati.tRpte hi durannam kila vAJchati - x =

etat_eva param viddhi jJatvasya_a.para-lakSaNam - x =

~vlm.30. Know this to be another indication of wisdom, that no man that has eaten to satiety has ever a zest for any bad food that is offered to him. (i. e. No sensual pleasure is delectable before spiritual bliss).

~sv.29 29-30 When the inner intelligence is awakened, the craving for pleasure ceases: this is the nature of the wise.

31|o/

स्व.भावेन.एव भोगानाम् यत् किल_अन्.अभिवाञ्छनम् ।

चित् तत्.स्पन्दा.एव सर्व.आत्म-रूपिणि_अस्ति_इति निश्चय: ॥६।५९।३१॥

sva.bhAvena_eva bhogAnAm yat_kila_an.abhivAJchanam |

cit_tat.spandA_eva sarva.Atma-rUpiNi_asti_iti nizcaya: ||31||

svabhAvena.eva bhogAnAm x

yat_kila anabhivAJchanam - x =

cit_tat-spandA.eva x

sarvAtma-rUpiNy_asti iti nizcaya: - x =

~vlm.31. Another sign of wisdom is our natural aversion, to enjoyments, and is the sense of one's perception of all pleasures, in the vibrations of his intellect: (i. e. the mind is the store house of all pleasures).

~sv.31 In him this cessation of craving for pleasure is therefore natural and effortless.

32|o/

यो_अन्त: प्ररूड: सु.अभ्यासो ज्ञत्व-शब्देन स स्मृत: ।

यो न भुङ्क्ते भुज्यमानान्_अपि भोगान्_स बुद्धिमान् ।

लोक-अनुरोध-सिद्धि-अर्थम् स हन्ति लगुडैर् नभ: । ॥६।५९।३२॥

yo_anta: prarUDa: su.abhyAso jJatva-zabdena sa* smRta: |

yo na bhuGkte bhujyamAnAn_api bhogAn_sa buddhimAn |

loka-anurodha-siddhi-artham sa* hanti laguDai:_ nabha: | ||32||

yo_anta: prarUDa: su.abhyAso_ x

jJatva-zabdena sa* smRta: - x =

yo_ na bhuGkte x

bhujyamAnAn api bhogAn x

sa buddhimAn - x =

loka-anurodha-siddhi-artham x

sa hanti laguDai:_ nabha: - x =

zgl#prim. #laguDa, #lakuTa –m.- a stick , staff , club MBh.&c.

~vlm.32. He is known as a wise man, who has this good habit of his deeply rooted in his mind, and he is said to be an intelligent man, who refrains from enjoying whatever is enjoyable in this world. (For thy shall hunger hereafter, who stuff themselves with plenty here below. St. Mathew Ch.v).

~sv.32 He knows that it is the energy of the self that experiences the experiences.

33|o/

विना_आकृत्रिमया बुद्ध्या न सिद्धिर् अवगम्यते ॥६।५९।३३॥

vinA_AkRtrimayA buddhyA na siddhi:_ avagamyate ||33||

vinA_a.kRtrimayA buddhyA - x =

na siddhi:_ avagamyate - x =

#kRtrima — adj. - made artificially, factitious, unnaturally or non-spontaneously produced; falsified; not natural; simulated; adventitious — akRtrima - none of the above — defined by Sarasvati at y3018.014… —

~vlm.33. Again whoso pursues after his perfection, in pursuance of the examples of others, doth strike the air with a stick, or beat the bush in vain in search of the same, because it requires sincerity of purpose to be successful in anything: (and not the bodily practices of the ignorant, as they do in Hatha Yoga).

~sv.33 He who, in order to please the public, refuses to experience what is to be experienced, he indeed beats the air with a stick!

34|o/

क्वचिद् आत्मा-अवलोके च स्वाङ्ग-अवदलेनै:_अपि ।

चित् चेत्यम् चेत्य-कोटि.स्था तावत् पश्यति विभ्रमम् ॥६।५९।३४॥

kvacit_AtmA-avaloke ca svAGga-avadalenai:_api |

cit_cetyam cetya-koTi.sthA tAvat_pazyati vibhramam ||34||

kvacit_AtmA-avaloke ca

svAGga-avadalenai:_ api

cic_cetyam cetya-koTi.sthA tAvat_pazyati vibhramam

~vlm.34. Some times thy emaciate and torture the body in order to have a full view of the inner soul; (because they think to be an envelope of the soul, and an obstruction to its full sight; but the intellectual soul, being settled in a thousand objects of its intelligence, it sees only errors instead of the light of the soul. (So the hermits, ascetics, monks, and friars emaciate their bodies, and the religious fanatics torture their persons in vain).

~sv.34 One attains self-knowledge by sometimes using appropriate means.

~VA: - Problems with the first part. Is it connected with the previous

verse, or not?

when in the vision of the self separate limbs are seen even

ocassionally, (? meaning is not clear)

(second part is connected with the next) -

as long as without awakening, self vibrates, and vibrations are seen

as knower-knowledge-countless knowable objects, only illusion is seen

~AS: The first part is giving a contrast to the previous line.
The two together say:
Without developing an artificial thought of (oneself being the eternal Brahma) the success in actually experiencing it is not achieved.
In some places (or discussions) specific movements of limbs is (also) described as (useful) for self realization.
These are simply described as useful training tools.

35|o/

इदम् यावत् अ.बोधात्मा स्पन्दते स्पन्द-रूपिणी ।

सम्यग्.बोध-उदयो_अन्त: स्यात् स्पन्द-अ.स्पन्द-दशाक्रम: ॥६।५९।३५॥

idam yAvat_a.bodhAtmA spandate spanda-rUpiNI |

samyag.bodha-udayo_anta: syAt_spanda-a.spanda-dazAkrama: ||35||

idam yAvat_a.bodhAtmA spandate spanda-rUpiNI - x +

samyag.bodha-udayo_anta: syAt_spanda-a.spanda-dazAkrama: - x.

~vlm.35. So long doth the unconsious spirit flutter in its fickleness, and goes on roving from one object to another; as the light of the understanding do not rise and shine within it. (The ignorant are strangers to rest and quiet).

~sv.35 35-37 Desire for liberation interferes with the fullness of the self; absence of such desire promotes bondage! Hence, constant awareness is to be preferred. The sole cause for bondage and liberation is the movement in consciousness. Awareness of this ends this movement.

36|o/

क्व_अपि याति च संशान्त-दीपवत्-साभिधानक: ।

चित: प्रशान्त-रूपाया: दीपकाया: स्व.भावत: ॥६।५९।३६॥

kva_api yAti ca saMzAnta-dIpavat-sAbhidhAnaka: |

cita: prazAnta-rUpAyA: dIpakAyA: sva.bhAvata: ||36||

kva_api yAti ca saMzAnta-dIpavat-sAbhidhAnaka: x

cita: prazAnta-rUpAyA: dIpakAyA: sva.bhAvata: - x =

~vlm.36. But no sooner doth the light of the tranquil intellect, appear in its brightness within the inward soul; than the flattering of the fickle spirit is put to flight, like the flickering of a lamp after it is extinguished.

37|o/

स्पन्द-अस्पन्द=मयी न_इह कथा.एव_अस्ति मनाग्.अपि ।

यद् अस्पन्दस्य मरुतो न सन्_न_असन्_न मध्यगम् ॥६।५९।३७॥

spanda-aspanda=mayI na_iha kathA_eva_asti manAg.api |

yat_aspandasya maruto na san_na_asan_na madhyagam ||37||

spanda-aspanda=mayI - Something made of vibration and non.vibration? – either or both - -

na iha - Not here! -

kathA eva asti manAg.api - However could something exist?--even a bit, -

yat_aspandasya maruta: - which is, of the nonvibrant Air, -

na san_na_asan - not the being nor the nonbeing -

na madhyagam - nor something gone-between. -37- -

~vlm.37. There is no such thing as vibration nor suspension of the tranquil spirit; because the quiescent soul neither moves forward or backward, nor has its motion in any direction.

38|o/

रूपम् तदेव_अ-संवित्ति.स्पन्दाया: परमम् चिते: ।

अभिन्न: स्यात् चित: स्पन्द: शुद्ध-चित्-स्फार-रूप-धृक् ॥६।५९।३८॥

rUpam tadeva_a-saMvitti.spandAyA: paramam cite: |

abhinna: syAt_cita: spanda: zuddha-cit-sphAra-rUpa-dhRk ||38||

rUpam tadeva_a-saMvitti.spandAyA: paramam cite: x

abhinna: syAt_cita: spanda: zuddha-cit-sphAra-rUpa-dhRk - x =

~vlm.38. The soul that is neither unconscious of itself, nor has any vibration in it, is said to be calm and quiet; and as it remains in the state of its indifference to vibrations, and gains its forms of pure transparence, it is no more liable to its bondage in life, nor inquires its moksha liberation to set it free from regeneration.

~sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

39|o/

न बन्धाय न मोक्षाय स्थित आत्मनि केवलम् ।

चिच्_चेन्_निरर्थ-संवित्ति-निर्वाणेन च विन्दते ॥६।५९।३९॥

na bandhAya na mokSAya sthita Atmani kevalam |

cic_cen_nirartha-saMvitti-nirvANena ca vindate ||39||

na bandhAya na mokSAya x

sthita Atmani kevalam - x +

cit_cet_nirartha-saMvitti-nirvANena ca vindate - x.

~vlm.39. The soul that is settled in itself (or the Absolute soul), has no fear of bondage nor need of its liberation also; and the intellect being without its intellection, or having no object to dwell upon, becomes unconscious both of its Existence as well as extinction. (One that is absorbed in his self meditation, is unconscious of everything in-esse et non-esse).

~sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

न बन्धाय न मोक्षाय स्थित आत्मनि केवलम् ।

चिच्चेन्निरर्थसंवित्तिनिर्वाणे न च विन्दते ।। ३९

~VA: -cit is not known if mind is stupid (nirartha) and in nirvana (cont),

where bondage and liberation are not known even as words.

~AS: If (cet) one is completely absorbed in the soul, it leads to neither bondage not liberation, (in fact) the meaningless perception (saMvitti) as well as its total lack (nirvANa) are not obtained (by such a person).

40|o/

तद् बन्ध.मोक्ष-पक्षादेर् नाम_अपि_इह न विद्यते ।

मोक्षो_अस्त्व्.इत्य्.एव बोधो ऽन्त: पूर्णता क्षय-कारणम् ॥६।५९।४०॥

tat_bandha.mokSa-pakSAde:_ nAma_api_iha na vidyate |

mokSo_astu_ity_eva bodho_anta: pUrNatA kSaya-kAraNam ||40||

tat_bandha.mokSa-pakSAde: x

nAma_api_iha na vidyate - x +

mokSo_astu_ity_eva bodho_anta: x

pUrNatA kSaya-kAraNam - x.

~vlm.40. He that is full in himself with the spirit of God, is equally ignorant both of his bondage and liberation; because the desire of being liberated, indicates want of one's self sufficiency and perfection (or rather the sense of his bondage, from which he wants to be liberated).

~sv. The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

41|o/

समास्_तु_इति_अपि बन्ध:_ते श्रेयो_अ.संवेदनम् परम् ।

यद् अनाभासम् अजडम् तद् विद्धि परमम् पदम् ॥६।५९।४१॥

samAs_tu_iti_api bandha:_te zreyo_a.saMvedanam param |

yat_anAbhAsam ajaDam tat_viddhi paramam padam ||41||

samA:_tu_iti_api bandha:_te zreyas_asaMvedanam param - x +

yat_anAbhAsam

ajaDam tat_viddhi

paramam padam - x.

~vlm.41. "Let me then have my equanimity and not my liberation," This desire is also a bondge in itself; and it is the unconsciousness of these, which is reckoned as our chief good. For know the Supreme state to be that, which is pure intelligence and without a shadow,

~sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

42|Ø

चित: स्वरूपम् संस्थानम् अ.चेत्य-उन्मुखतात्मकम् ।

cita: svarUpam saMsthAnam a.cetya-unmukhatAtmakam |

य: संकल्पन-शब्दार्थ-रूप: स्पन्दो महा.चित: ॥६।५९।४२॥

ya: saMkalpana-zabdArtha-rUpa: spando mahA.cita: ||42||

cita: svarUpam saMsthAnam

a.cetya-unmukhata-Atmakam |

ya: saMkalpana-zabdArtha-rUpa: which is a form of conceptual meaning

spanda: mahA.cita: vibration of Great.Consciousness.

~vlm.42. The restoration of the intellect to its proper form consists in divesting it of all its intelligibles; and that form of it (which is marked by desire or the prurient soul), is no more than the oscillation of the great Intellect. (All animal souls are vibrations of the Divine spirit).

~sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

43|o/

बन्ध.मोक्ष-आदिक-अर्हो_असौ प्रेक्ष्यमान: प्रनश्यति ।

प्रेक्षणाद्.एव संशान्ते त्व्_अहम्.भावे निरास्पदे ॥६।५९।४३॥

bandha.mokSa-Adika-arho_asau prekSyamAna: pranazyati |

prekSaNAt_eva saMzAnte tv_aham.bhAve nirAspade ||43||

bandha.mokSa-Adika-arha:

asau prekSyamAna: pranazyati - x +

prekSaNAt_eva saMzAnte tu

aham.bhAve nirAspade - x.

#nirAspada

~vlm.43. That only is subject to bondage and liberation, which is seen and destructible in its nature; (i. e. the visible and perishable body); and not the invisible soul, which take the name of ego, and has no position nor form or figure of itself.

~sv. The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

44|o/

न विद्म: केन किम् कस्य बध्यते वा_अथ मुच्यते ।

संकल्प एव राजते बुध:_चेत् अ-विभागवान् ॥६।५९।४४॥

na vidma: kena kim kasya badhyate vA_atha mucyate |

saMkalpa eva rAjate budha:_cet_a-vibhAgavAn ||44||

na vidma: kena kim kasya - We do not know whereby, what, whose is ... -

badhyate vA_atha mucyate - ... it is that binds or-else frees. -

saMkalpa-: eva rAjate - It is only Samkalpa Conception that shines -

budhaz cet a-vibhAgavAn

#bhaj ->#vibhaj ->#vibhAga –m.- distribution, apportionment _rv. • partition of inheritance in law • a share, a constituent part of anything • division, distinction, difference • #vibhAgena, separately, singly, in detail; cf. also #yogavibhAga – {making two rules when one will do!} • disjunction (opp. to #saMyoga. and regarded in _nyAya as one of the 24 _guNas). •• #nirvibhAga ‑ without distinctions, y3014.029.

~vlm.44. We know not what thing it is, that is brought under or loosened from bondage by any one. It is not the pure desire which the wise form for themselvee, and does not affect the body. (It is the vibration of mind acting upon the body, and causing its actions that subjects to Bondage).

~sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

न विद्मः केन किं कस्य बध्यते वाथ मुच्यते ।

संकल्प एव रचिते बुधश्चेदविभागवान् ।। ४४

तदसंकल्पमस्पन्दं सर्वं जातमवारितम् ।

~VA: - second part, connected with the next half.

if wise creates a notion, is is non-divided non-notion, non-vibration,

total and unlimited (जातम्-अवारितम्).

~AS:
If a wise person creates a determination (saMkalpa) to do (some action) but without having associated mental isolation (like my decision, someone else's decision etc.),
then it is really a non-decision, non-vibration, and all creation is unimpeded by it.

45|o/

तद् अ-संकल्पम् अ-स्पन्दम् सर्वम् जातम् अवारितम् ।

स्पन्दे स्पन्द.मये वाते तन्.मयत्वात् सदा जिता ॥६।५९।४५॥

tat_a-saMkalpam a-spandam sarvam jAtam avAritam |

spande spanda.maye vAte tan.mayatvAt_sadA jitA ||45||

tat_asaMkalpam aspandam

sarvam jAtam avAritam - x +

spande spandamaye vAte

tanmayatvAt_sadA jitA - x.

#avArita

~vlm.45. It is therefore, that the wise practise the restraint of their respiring breath, in order to restraint their desires and actions; and being devoid of these, they become as the pure Intellect.

~sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

46|o/

संक्षीणे न च संसारो निस्पन्दे चित्.घने स्थिते ।

चित्-तेज एव चित्.स्पन्द इति बुद्धे निरन्तरम् ॥६।५९।४६॥

saMkSINe na ca saMsAro nispande cit.ghane sthite |

cit-teja eva cit.spanda iti buddhe nirantaram ||46||

saMkSINe na ca saMsAra:

nispande cit.ghane sthite - x +

cit-teja eva cit.spanda

iti buddhe nirantaram - x.

~vlm.46. These being suppressed, the idea of the world is lost in the density of the intellect; because the thoughts of the mind, are caused by the vibration of the intellect only; (and set in also in the same).

~sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

व्यतिरिक्त:_चित: स्पन्दो न किंचित् अवशिष्यते ।

अस्मिन्_दृश्य-मये दीर्घ-स्वप्ने स्वप्न-अन्तरम् व्रजन् ।

न ज्ञो मोहम् उपादत्ते सर्व.गत्वात् स्व.संविद: ॥६।५९।४७॥

vyatirikta:_cita: spando na kiMcit_avaziSyate |

asmin_dRzya-maye dIrgha-svapne svapna-antaram vrajan |

na jJo moham upAdatte sarva.gatvAt_sva.saMvida: ||47||

vyatirikta:_cita: spando na kiMcit_avaziSyate |

asmin_dRzya-maye dIrgha-svapne svapna-antaram vrajan |

na jJo moham upAdatte sarva.gatvAt_sva.saMvida: ||47||

~vlm.47. Thus there remains nothing, nor any action of the body or mind, except the vibration of the intellect; and the phenomenal world is no other, than a protracted dream from one sight to another. The learned are not deluded by these appearances,

which they know to be exhibitions of their own minds.

~sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

48|o/

यत्र_उदेति प्रसभम् अनिशम् सर्ग-संवित्ति-सत्ता

यस्मिन्.न्_एते सकल-कलनाकार-पङ्का गलन्ति ।

उद्यन्त्य्_एते स्वदन-सुभगम् यत्र सर्व.उपलम्भा

ध्यानेन.एवम् तम् अवगमय प्रत्यग्.आत्मानम् अन्त: ॥६।५९।४८॥

yatra_udeti prasabham anizam sarga-saMvitti-sattA

yasmin.n_ete sakala-kalanAkAra-paGkA galanti |

udyanty_ete svadana-subhagam yatra sarva.upalambhA

dhyAnena_evam tam avagamaya pratyag.AtmAnam anta: ||48||

yatra_udeti prasabham anizam sarga-saMvitti-sattA

yasmin.n_ete sakala-kalanAkAra-paGkA galanti

udyanti_ete svadana-subhagam yatra sarva.upalambhA

dhyAnena_evam tam avagamaya pratyak.AtmAnam anta: - x -48- -

#sa: -> #sabh ->#prasabha ibc. = (अम् ind.) forcibly , violently _MBh.&c (cf. प्र-सह्य).

~vlm.48. Know in thy meditation within thyself that recondite soul, which gives rise to our consciousness of the essences of things, appearing incessantly before us; and in which all these phantasms of our brain, dissolve as dirt in the water; and in which all our perceptions and conceptions of the passing world are flowing on as in a perpetual stream.

~sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom? - NOTE: The very essence of the Bhagavad Gita is found in these chapters— and many verses are quoted verbatim.

oॐm

DAILY READINGS sn 02October

fm6061 2.oc02 The World as Waking-Sleep .z31

https://www.dropbox.com/s/vu021fivj2gv5pp/fm6061%202.oc02%20The%20World%20as%20Waking-Sleep%20.z31.docx?dl=0

fm7159 3.oc02..04 Affective Realities .z70

https://www.dropbox.com/s/oyzzttty751c7xb/fm7159%203.oc02..04%20Affective%20Realities%20.z70.docx?dl=0

fm3107 1.oc01..02 THE OUTCASTE .z48

https://www.dropbox.com/s/ibz52o4ztzwfvvn/fm3107%201.oc01..02%20THE%20OUTCASTE%20.z48.docx?dl=0

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

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fm6059 2.oc01... SELF and WORLD .z48.docx

Jiva Das

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Sep 30, 2021, 5:30:53 PM9/30/21

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FM6059 SELF AND WORLD 2.SP29-30 .z48

https://www.dropbox.com/s/zp5977b6odkqtwv/fm6059%202.sp29-30%20SELF%20and%20WORLD%20.z48.docx?dl=0

FM.6.50-FM.6.99

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oॐm

FM.6.59

SELF AND WORLD

VASISHTHA said—

एताम् दृष्टिम् अवष्टभ्य, राघव,_अघ.विनाशिनीम् ।

etAm dRSTim avaSTabhya, rAghava,_agha.vinAzinIm |

तिष्ठ निःसङ्ग-संन्यास-ब्रह्मार्पण.मय.आत्मकम् ॥६।५९।१॥

tiSTha ni:saGga.saMnyAsa.brahmArpaNa.maya.Atmakam ||6|59|1||

etAm dRSTim avaSTabhya,

rAghava,

agha.vinAzinIm

tiSTha

ni:saGga.saMnyAsa.brahmArpaNa.maya.Atmakam

taking hold, rAghava, of this sin-destroying view

rest unattached,

renounced,

your soul given to experiential worship of the_brahman.

sv.... the realisation that whatever you do or you experience is an offering to the omnipresent being, Brahman.

#saMnyAsa*

यस्मिन् सर्वम् यतः सर्वम् यः सर्वम् सर्वतः_च यः ।

yasmin sarvam yata: sarvam ya: sarvam sarvata:_ca ya: |

यश् च सर्वमयः नित्यम् आत्मानम् विद्धि तम् परम् ॥६।५९।२॥

ya:_ca sarvamaya: nityam AtmAnam viddhi tam param ||6|59|2||

yasmin_sarvam – in-which is all, yata: sarvam – for-which is all, ya: sarvam – which is all, sarvata:_ca ya: - and which is because-of all, - ya:_ca - which also is = sarvamaya: - made of all = nityam AtmAnam viddhi tam param

* typo sarSamaya - var. VLM, TPD sarvamaya

*vlm.2. Know the Supreme soul, in which all things reside, from which everything has issued, and which is everything itself on all sides of us; it is changed through all, and is ever the same in itself.

*sv.1-3 VASISTHA continued: Equip yourself with such an attitude, O Rama, and remain unattached, endowed with the spirit of renunciation and with the realisation that whatever you do or you experience is an offering to the omnipresent being, Brahman.

* yasmin_sarvam – in-which is all, yata: sarvam – for-which is all, ya: sarvam – which is all, sarvata:_ca ya: - and which is because-of all, - ya:_ca - which also is = sarvamaya: - made of all = nityam AtmAnam viddhi tam param

दूरस्थम् अप्य् अदूरस्थम् सर्वगम् तत्.स्थम् एव च ।

dUrastham api_a.dUrastham sarvagam tat.stham eva ca |

तत्.स्थः सत्ताम् अवाप्नोषि तत्_एव आसि_अस्त-संशयः ॥६।५९।३॥

tat.stha: sattAm avApnoSi tat_eva Asi_asta.saMzaya: ||6|59|3||

dUrastham api –

tho far-away, =

a.dUrastham - not far-away =

sarva.gam tat.stham eva ca - it is everywhere.going, and yet There.staying. =

tat.stha: sattAm avApnoSi - There.staying, you get the Suchness =

tat_eva - only That. = Asi_asta.saMzaya: - you have settled with your doubt

*vlm.3. It seems to be afar though it is nearest to us, it appears to be ubiquitous though ever situated in everything. It is by that essence thou livest, and it is undoubtedly what thou art thyself. (There is but one unity pervading over all varieties).

* dUrastham api – tho far-away, = a.dUrastham - not far-away = sarva.gam tat.stham eva ca - it is everywhere.going, and yet That.staying. = tat.stha: sattAm avApnoSi - That.staying, you get from the Suchnesses = tat_eva - only That. = Asi_asta.saMzaya: - you have settled with your doubt.

यत् संवेद्य.विनिर्मुक्तम् संवेदनम् अनिर्मितम् ।

yat saMvedya.vinirmuktam saMvedanam anirmitam |

चेत्यमुक्तम् चित्.आभासम् तत् विद्धि परमम् पदम् ॥६।५९।४॥

cetyamuktam cit.AbhAsam tat viddhi paramam padam ||6|59|4||

what is

unconstructed awareness,

free.from the understandable,

free.from the conceivable,

the projection of cit.Consciousness—

know That as the Absolute state

yat saMvedya.vinirmukta.m saMvedana.m anirmita.m cetyamukta.m cit.AbhAsa.m tat viddhi parama.m pada.m

*vlm. ..., which is above the knowables, and is knowledge or intelligence by itself; which is beyond our thoughts and thinkables.....

*vwv. ..., which is knowledge liberated from objects to be known, uncreated, freed from objectified thought and the light of Consciousness.

सा परा परमा काष्ठा सा दृषाम् दृक्.अनुत्तमा ।

sA parA paramA kASThA sA dRSAm dRk-anuttamA |

सा महिम्नाम् च महिमा गुरूणाम् सा तथा गुरुः ॥६।५९।५॥

sA mahimnAm ca mahimA gurUNAm sA tathA guru: ||6|59|5||

this is the perfect Absolute

unsurpassed

the vision of visions, and the glory of glories and the guru of the gurus

sA parA paramA kASThA sA dRSAm dRk-anuttamA sA mahimnAm ca mahimA gurUNAm sA tathA guru:

vwv. That Supreme State is the ultimate limit ... and the lord of lords.

*vlm. ... the majesty of majesties, and is the most venerable of venerables.

sv. ... the guru of all gurus ....

स आत्मा त* च विज्ञानम् स शून्यम् ब्रह्म तत्परम् ।

sa* AtmA ta* ca vijJAnam sa* zUnyam brahma tatparam |

तत्_श्रेयः स शिवः शान्तः सा विद्या सा परा स्थितिः ॥६।५९।६॥

tat_zreya: sa* ziva: zAnta: sA vidyA sA parA sthiti: ||6|59|6||

sa* AtmA ta:_ca vijJAnam sa* zUnyam brahma tatparam tat_zreya: sa* ziva: zAnta:

sA vidyA sA parA sthiti:

*vwv.1203/6.That is the Self. It is also intelligence. It is the void. It is that Supreme Brahman (or Absolute Reality). It is the Beatitude. It is the tranquil_ziva (or God). It is knowledge. It is the highest state.

*vlm.6. This thing is the soul and its cognition, it is vacuum which is the immensity of the Absolute Brahma; it is the chief good (summum Bonum) which is felicity and tranquility itself; and it is full knowledge or omniscience, and the highest of all states.

*sv.6 5-9 That is the Absolute state, it is the guru of all gurus, it is the self, it is the light that illumines the world from within.

यो ऽयम् अन्तः_चितेः आत्मा सर्व.अनुभव-रूपकः ।

ya:_ayam anta:_cite: AtmA sarva.anubhava.rUpaka: |

यत्र स्वदन्ते सर्वाणि स्वात्म.द्रव्याणि सत्तया ॥६।५९।०७॥

yatra svadante sarvANi svAtma.dravyANi sattayA ||6|59|07||

yo ayam antaz citer AtmA - This which is the self of the Chiti Understanding -

sarvAnubhava.rUpaka: - is the form of all experience -

yatra svadante sarvANi - where they taste all -

su.Atma (sva.Atma) -dravyANi sattayA - ownSelf‑substances by the Suchness. -7- -

*vwv.1204/7a.y3007.002. This Self which is within the intelligence in the form of the Experience of all. It is ever established in the body. It is well-known as mere consciousness.

*vlm.7. The soul that abides in the intellect, and is of the form of the conception of all things: that which feels and perceives every thing, and remains by its own essence.

*sv.6 5-9 That is the Absolute state, it is the guru of all gurus, it is the self, it is the light that illumines the world from within.

स जगत्.तिल=तैल.आत्मा स जगत्.गृह=दीपकः ।

sa* jagat.tila=taila.AtmA sa* jagat.gRha=dIpaka: |

स जगत्.पादप=रसः स जगत्=पशु-पालकः ॥६।५९।८॥

sa* jagat.pAdapa=rasa: sa* jagat=pazu-pAlaka: ||6|59|8||

it is the oil of the world-seed, the self,

it is a lamp in the world-house,

it is the sap of the world-tree,

it is the shepherd of the world

*vlm.p.8 It is the soul of the universe, like oil in the sesame seed. It is the central core of the tree of the world, the light and life of all animal beings.

* sa* jagat.tila=taila.AtmA sa* jagat.gRha=dIpaka: | sa* jagat.pAdapa=rasa: sa* jagat=pazu-pAlaka:

स तन्तुर् भूत-मुक्तानाम् परिप्रोत-हृत्.अम्बरः ।

sa* tantu:_bhUta.muktAnAm pariprota.hRt.ambara: |

स भूत-मरिच.ओघानाम् परमा तीक्ष्णता तथा ॥६।५९।०९॥

sa* bhUta.marica.oghAnAm paramA tIkSNatA tathA ||6|59|09||

it is the cord that links the being-pearls

that is strung around the Heart.space;

or the peppery sharpness of the Supreme that is the spice of all beings

*vlm.p.9 It is the thread that connects all beings like pearls in a necklace suspended on the breast of empty air. It is the flavor of all things, like the pungency of pepper.

* sa* tantu:_bhUta.muktAnAm pariprota.hRt.ambara: | sa* bhUta.marica.oghAnAm paramA tIkSNatA tathA |

स पदार्थे पदार्थत्वम् स तत्त्वम् यद् अन्.उत्तमम् ।

sa* padArthe padArthatvam sa* tattvam yat an.uttamam |

स सतो वस्तुनः सत्त्वम् असत्त्वम् वा_अ.सतः स्वतः ॥६।५९।१०॥

sa* sata: vastuna: sattvam asattvam vA_a.sata: svata: ||6|59|10||

sa* padArthe padArthatvam –

It is the meaning/object in Meaning/Objectness —

sa* tattvam yad anuttamam -

it is the unsurpassed Thatness/truth —

sa* sata: vastuna: –

it is of Sat.substances —

sattvam asattvam vA –

the Suchness or unSuchness —

asata: svata: -

of the Asat from oneself. —

*vwv.1194/10 It is the objecthood in an object. It is the principle which is the highest. It is the existence of an object that is existent and, by itself, the non-existence of the non-existent.

*vlm.10. It is the essence of all substance (ens enteum) and a verity which is the most excellent of all the truth of truths); it is the goodness of whatever is good, and the great or greatest good in itself.

*sv.10-11 It is the reality in all substances, that which endows the substances with their essential characteristic.

यः स्व.वित्ति.विचित्रेण स्वयम् आत्मा_एव लभ्यते ।

ya: sva.vitti.vicitreNa svayam AtmA_eva labhyate |

सर्व एव जगत्.भावा अविचारेण चारवः ॥६।५९।११॥

sarva* eva jagat.bhAvA* a.vicAreNa cArava: ||6|59|11||

ya: sva.vitti.vicitreNa –

by the wonder of self.knowledge - svayam AtmA_eva labhyate - s/he gets hir Self hirself -

sarva: eva jagat.bhAvA: a.vicAreNa cArava: - -59- -

zgl#tt. #>vid 1 – to know, possess WIT. ->#vitti –f.- consciousness; understanding, intelligence,_saMhitup. • finding , acquisition , gain_ChUp. •• #saMvitti perception , feeling , sense of (comp.)_sarvad.

*vlm.11. Which by its omniscience becomes the all that is present in its knowledge, and which we take by our misjudgment for real entities in this world, (when our ignorance mistakes the manifest world for its latent cause).

*sv.10-11 It is the reality in all substances, that which endows the substances with their essential characteristic.

अविद्यमानाः सत्.भावा विचार.विशर.आरवः ।

avidyamAnA: sat.bhAvA* vicAra.vizara.Arava: |

अहम् आदौ जगत्.जाले मिथ्या.अभ्रम् अभर.आत्मनि ॥६।५९।१२॥

aham Adau jagat.jAle mithyA.abhram a.bhara.Atmani ||6|59|12||

avidyamAnA: sad.bhAvA: vicAra.vizara.Arava: |

aham Adau jagat.jAle

I am

in the beginning of the world-net

mithyA.abhram abharAtmani ||6|59|12||

#zRR – to break, SHEAR off. -> #vizRR ->vizara – tearing asunder, killing, a disease • #vizaraNa.

*vlm.12. We take ourselves the world in mistake of the soul, but all these mistaken entities vanish away before the light of reason.

*sv.12 The notion of 'world' arises only when the spirit of enquiry is absent. But, 'I' am before the world was.

को नु भूत्वा_अनुबध्नामि वृत्तिम् कथम् अवाप धीः ।

ka: nu bhUtvA_anubadhnAmi vRttim katham avApa dhI: |

आद्य-मध्य.अन्त=मानानि संकल्प-कलनानि_अहम् ॥६।५९।१३॥

Adya.madhya.anta=mAnAni saMkalpa.kalanAni_aham ||6|59|13||

ka: nu bhUtvA_anubadhnAmi

vRttim katham avApa dhI:

Adya.madhya.anta=mAnAni

saMkalpa.kalanAni_aham

"Who then has been?"

I ask.

"How has thought got its motion?"

In the beginning, now, and at the end

I am my own conceptual imagining.

ब्रह्माकाशम् अनाद्यन्तम् का_इव_इयत्ता मम_आत्मनः ।

brahmAkAzam anAdyantam kA_iva_iyattA mama_Atmana: |

इति निश्चयवान् अन्तः सम्यक्.व्यवहृतिर् बहिः ॥६।५९।१४॥

iti nizcayavAn anta: samyak.vyavahRti:_bahi: ||6|59|14||

brahmAkAzam anAdyantam kA_iva_iyattA mama_Atmana: iti nizcayavAn anta:

samyak.vyavahRti: bahi:

ब्रह्माकाज़म् – "The Space of Brahmâ/Brahman is

अनाद्यन्तं – without beginning and end.

का इव इयत्ऽता मम आत्मनः – What is the this.ness of my soul?"

इति निज़्चयवान्अन्तः – Inside, this certainty;

सम्यग्-व्यवह्ऱ्तिर्बहिः – outside, business-as-usual. the_brahmic Space has no end or beginning.

Whereabouts then is the This.ness of my soul?"

Inside, this certainty;

outside,

it is business-as-usual.

*VA: - केवेयत्ता -? first part is not clear

Having such determination inside, even while doing a lot outside...

*AS: The word breaks as का इव इयत्ता (what is this limitedness - iyattA)

The meaning is joined with the second line of previous verse.
The meaning is "I, who creates everything by my determination throughout infinite time in the infinite space called Brahma, how can my soul be limited to this (worldly concerns)?

#>i *pronom. base. --> #iyat – so much. --> #iyattA – the state of being "this much"; of such extent, quantity, fixed measure or quantity, so much •-• brahmAkAzam anAdyantam kA iva iyattA mama Atmana: | iti nizcayavAn_anta: samyag.vyavahRti:_bahi: ||6|59| `y6059.014.

*vlm.13. The vacuum of brahmA or the space occupied by the Divine spirit, is without its beginning and end, and cannot be comprehended within the limited space of our souls; knowing this for certain, the wise are employed in their outward duties.

उदय.अस्तमय.उन्मुक्त-स्थितिः_अन्तः स सर्वदा ।

udaya.astamaya.unmukta.sthiti:_anta: sa* sarvadA |

न_अस्तम् एति न च_उदेति मनः सम.सम-स्थितम् ॥६।५९।१५॥

na_astam eti na ca_udeti mana: sama.sama.sthitam ||6|59|15||

udaya.astamaya.unmukta.sthiti:_anta: sa* sarvadA |

na_astam eti na ca_udeti

mana: sama.sama.sthitam

This state free from rising and setting

always

within.

It does not set

nor does it rise.

manas.Mind is

the Same set in the Same.

*vlm.15. ... the evenness of its tenor.

यस्य स्वस्य_इव शून्यत्वम् स महात्मा_इव तद् वपुः ।

yasya svasya_iva zUnyatvam sa* mahAtmA_iva tat vapu: |

भाव.अद्वैत-पदारूढः सुषुप्त-परया धिया ॥६।५९।१६॥

bhAva.advaita.padArUDha: suSupta.parayA dhiyA ||6|59|16||

The person who dwells in emptiness while in the body, is like

a mahatma , dwelling in non-duality, his thoughts like dreams.

yasya svasya tad.vapu: iva zUnyatvam –

one whose self is empty –

sa* mahAtmA iva –

he is like a mahatma Great Self –

bhAva.advaita.pada.ArUDha: –

having attained the state of nonDual experience –

suSupta.parayA dhiyA –

his thoughts like dreams

.AB. ... tathA ca Ahu: "bhAvAdvaitam sadA kuryAt kriyAdvaitam na karhi-cit | advaitam triSu lokeSu nAdvaitam guruNA saha" ||6|59|

*vlm.16. He whose mind is as vacant as the empty air, is called a mahátmá or great soul, and his mind resting in the state of unity, remains with the body in a state of sound sleep. (But this evenness is inadmisseble in business and behaviour to a preceptor. So it is said, [Sanskrit .]

*sv.17 15-18 He who has thus realised the truth is free from all beginnings and all ends. He who is thus equipped with the spirit of non-duality (as if he is in deep sleep, though awake) is not disturbed though actively engaged in life. Such a person is liberated here and now.

व्यवहार्य् अपि संक्षोभम् न_इति_आदर्श-नरः यथा ।

vyavahAri_api saMkSobham na_iti_Adarza.nara: yathA |

आदर्श-पुरुषस्य_इव व्यवहारवतः_अपि च ॥६।५९।१७॥

Adarza.puruSasya_iva vyavahAravata:_api ca ||6|59|17||

vyavahArI

the worldly, ordinary person

api saMkSobham

although troubled

na iti – not like -- yathA Adarza. like a reflective, perceptive, ideal -- nara: – human --

Adarza.puruSasya – of a reflective person -- iva vyavahAra.vata: api ca – are all the qualities of an ordinary man

saMkSobha saM-kSobha - m. a violent shock or jolt, jerk, overturning, upsetting • commotion, disturbance, agitation, excitement • pride, arrogance

Adarza A-darza - m. the act of perceiving by the eyes • a looking-glass, mirror; ideal perfection ¶ m. looking-glass, mirror; reflected image; illustration, copy, commentary.

*vlm.17. The man of business also who preserves the evenness of his mind, remains as undisturbed under the press of his duties, as the reflexion of one in a mirror. They are both the same, being but shadows of reality.

The ordinary man, troubled, is not like a reflective one;

and yet a reflective person is like an ordinary one.

न यस्य हृदय.उल्लेखो मनाक्.अपि स मुक्ति.भाक् ।

na yasya hRdaya.ullekha: manAk.api sa* mukti.bhAk |

अ.विभागम् इव_आदर्शे चित्.मणौ प्रतिबिम्बति ॥६।५९।१८॥

a.vibhAgam iva_Adarze cit.maNau pratibimbati ||6|59|18||

there are no words that can describe

someone who enjoys mukti.Freedom,

without separateness

like a reflection

that sparkles as the Jewel of Consciousness

na yasya hRdaya.ullekha: manAk.api sa* mukti.bhAk a.vibhAgam iva_Adarze cit.maNau pratibimbati

चितेः परम-नैर्मल्याद् व्यवहारः_यथा गतः ।

cite: parama.nairmalyAt vyavahAra:_yathA gata: |

चित्.चमत्.कृतिः एव_इयम् जगत् इति_अवभासते ॥६।५९।१९॥

cit.camat.kRti: eva_iyam jagat iti_avabhAsate ||6|59|19||

cite: – of Chit —

parama.nairmalyAd – out of the absolute purity —

vyavahAro yathA gata: – thus come to activation —

cic-camatkRti: eva iyam – this very Chit.wonder —

jagad ity avabhAsate – appears as this world —

*vlm.19. So let a man discharge the customary duties of life as they occur to him, with the pure transparent of his mind; as all the creatures of god perform their several parts, like images imprinted in the divine intellect.

*sv.19-20 What appears to be the world here is truly the magic (the work) of the infinite consciousness. There is no unity here, nor is there duality. My instructions, too, are of the same nature! The words, their meaning, the disciple, the wish (or the effort of the disciple) and the guru's ability in the use of the words — all these are also the play of the energy of the infinite consciousness!

However this world goes, seen from the purity of Consciousness,

it is only the wondrous shining of that pure Chit Consciousness.

न_इह_अस्ति_ऐक्यम् न च द्वित्वम् मम_आदेशः_अपि तन्मयः ।

na_iha_asti_aikyam na ca dvitvam mama_Adeza:_api tanmaya: |

वाच्य-वाचक-शिष्या-ईहा-आ-गुरु=वाक्यैः_चमत्.कृतैः ॥६।५९।२०॥

vAcya.vAcaka.ziSyA-IhA-A-guru=vAkyai:_camat.kRtai: ||6|59|20||

na iha asti aikyam –

not here it is unity —

na ca dvitvam –

and not duality —

mama Adeza.: api –

is my instruction, but —

tan.maya: –

That.consisting —

vAcya.vAcaka.ziSyA_IhA / (iha) –

learning here what is to be said —

A-guru=vAkyai:_camat.kRtai: –

according to the guru's wonder.working words —

< A-guru tad.vAkyAt > Comm. —

*vlm.20. There is no unity nor duality in the divine intellect, (where the images are neither inseparably attached to nor detached from it); the application of the words I and thou to one or the other is all relate to the same, and they have come to use from the instruction of our elders. (Human language is learned by imitation).

आत्मना_आत्मनि शान्ता_एव चित्_चमत्कुरुते चिति ।

AtmanA_Atmani zAntA_eva cit_camatkurute citi |

चित्.प्रस्पन्दः हि संसारः तद् अस्पन्दः परम् पदम् ॥६।५९।२१॥

cit.praspanda: hi saMsAra: tat a.spanda: param padam ||6|59|21||

AtmanA_Atmani zAntA_eva cit_camatkurute citi cit.praspanda: hi saMsAra: tat a.spanda: param padam

by itself in the self,

the very peaceful consciousness works its wonders in consciousness

the vibrancy of consciousness is just this saMsAra

That, non.vibrating, is the perfect state

*vlm. ...; it is the pulsation of [chit.Consciousness] which displays the universe, as its vivarta or development, and this pulsation is [its] Omnipotence.

चित्.स्पन्द.शमनेन_इयम् परिशाम्यति संसृतिः ।

cit.spanda.zamanena_iyam parizAmyati saMsRti: |

महा.चित्ते नते ऽर्थ.ईश-भावा* यः भावनाक्षयः ॥६।५९।२२॥

mahA.citte nate_artha.Iza.bhAvA* ya: bhAvanAkSaya: ||6|59|22||

cit.spanda.zamanena_iyam

parizAmyati saMsRti:

mahA.citte nate_arthaiMza.bhAvA yo bhAvanAkSaya:

TPD: महाचित्तेनतेथौंशभावायो ...

KG: महाचित्ते नतेऽर्थौऽशभावा यो ...

VLM: महाचित्ते न तेऽर्थौऽशभावा यो ...

.AB. citte nate pariNate sati ya: aMza.bhAvasya ... ||6|59|

*vlm.22. The pulsation of the Divine Intellect being put to a stop, there ensues a cessation of the course of the universe, and as it with the Absolute Intellect, so it is with its parts of individual intellects, whose action and inaction spread out and curb the sphere of their thoughts.

*sv.21 21-22 In the peace of one's own inner being, consciousness vibrates and the world.vision arises.

mahAcitte nate_artha:_aMza+bhAva+ayo

I am using the underbar_to denote avagraha and + to indicate samAsa.

Thus, KG is closest to the true words, except "bhAvA yo" should be joined as one word.

चित्स्पन्दशमनेनेयं परिशाम्यति संसृतिः ।

*VA: - second line, please.

*AS: The line is problematic since several words are to be assumed implicitly.

When the great mind is stabilized (

सति सप्तमी here) , the feelings of being part of the world (aMzabhAvAH) [also subsides - missing words] which is a reduction of emotions/desires, the goal (arthaH).

The word nata is used two ways: In the first case it is explained as pariNata - developed and this means the citta has matured into mahAcitta.
In the second case, the aMzabhAvAH are said to become natAH - meaning subsided. These words are missing, of course.

अ.सन्_अपि स्व.भावम् तत् संवित्.स्पन्द उदाहृतम् ।

a.san_api sva.bhAvam tat saMvit.spanda* udAhRtam |

शून्यत्वम् अजडम् यत्_तत्_परम् आहुः_चितेः_वपुः ॥६।५९।२३॥

zUnyatvam a.jaDam yat_tat_param Ahu:_cite:_vapu: ||6|59|23||

a.san.n_api sva.bhAvam tat_saMvit.spanda udAhRtam |

zUnyatvam a.jaDam yat_tat_param Ahu:_cite:_vapu:

*vlm.23. What is called consciousness or its action, is a nonentity in nature; and that which is a mere vacuum, is said to be the subtile body of the Intellect. (i. e. The intellectual powers have no material forms).

*sv.23 If that consciousness does not vibrate, there will be no world.vision.

तत्त्वेन भावन.आयत्ता संसृतिः सा_अनुभूयते ।

अ.भावना.मात्र-लयात् सा च निःसार-रूपिणी ॥६।५९।२४॥

tattvena bhAvana.AyattA saMsRti: sA_anubhUyate |

a.bhAvanA.mAtra.layAt sA ca ni:sAra.rUpiNI ||6|59|24||

tattvena bhAvana.AyattA saMsRti: sA_anubhUyate a.bhAvanA.mAtra.layAt sA ca ni:sAra.rUpiNI

*vlm.24. The world appears as an entity, by our thinking it as such; but it vanishes upon our ceasing to think as such, like the disappearance of figures in a picture, when it is burnt down to ashes.

*sv.24 The mind is but the movement in consciousness.

केवलम् केवली.भावात् तत्_रूपा सा_एव शिष्यते ।

kevalam kevalI.bhAvAt tat_rUpA sA_eva ziSyate |

चित्.स्पन्दम् एव संसार-चक्र=प्रवहनम् विदुः ॥६।५९।२५॥

cit.spandam eva saMsAra.cakra=pravahanam vidu: ||6|59|25||

the_kevala Entirety,

from the state of entirety

retains only that form,

for cit.spanda_Consciousness.Vibration

is well.known-as the whirling of the saMsAra wheel.

kevalam kevalI.bhAvAt tat_rUpA sA_eva ziSyate cit.spandam eva saMsAra.cakra=pravahanam vidu:

vlm

मातृ.मान-प्रमेय=आदि कटक.आदि_इव हेमनि ।

mAtR.mAna.prameya=Adi kaTaka.Adi_iva hemani |

पृथग् अस्ति न च स्पन्दः चितेः या संसृतिः भवेत् ॥६।५९।२६॥

pRthak asti na ca spanda: cite: yA saMsRti: bhavet ||6|59|26||

the measurer,

the measure,

the measurable—

these are like bracelets in gold -

for the vibration is not separate from the consciousness

which becomes the saMsAric evolution.

mAtR.mAna.prameya=Adi kaTaka.Adi_iva hemani pRthak asti na ca spanda: cite: yA saMsRti: bhavet

चित्तम् एव चिति.स्पन्दः तद् अबोधः हि संसृतिः ।

cittam eva citi-spanda: tat a.bodha: hi saMsRti: |

अ.बोध.मात्रे चित्.स्पन्दः कटकत्वम् इव_उत्थितम् ॥६।५९।२७॥

a.bodha.mAtre cit.spanda: kaTakatvam iva_utthitam ||6|59|27||

cittam eva citi-spanda:_tat_a.bodho hi saMsRti: |

a.bodha.mAtre cit.spanda: kaTakatvam iva_utthitam

# citi

# citspanda

*vlm.27. The mind is the pulsation of the intellect, and it is want of this knowledge that frames a separate world; as it is ignorance of the gold work, that makes the jewel appear as another thing.

*sv.28 26-28 Thus a cycle is formed. Ignorance and mental activity are perpetuated by each other.

vlm

बोध.मात्र.विलीने_अस्मिञ् छुद्धा चित्_राम शिष्यते ।

bodha.mAtra.vilIne_asmin*_zuddhA cit_rAma ziSyate |

स्वभाव-बोध.मात्रेण क्षीयते भोग-वासना ॥६।५९।२८॥

svabhAva.bodha.mAtreNa kSIyate bhoga.vAsanA ||6|59|28||

bodha.mAtra.vilIne_asmin zuddhA cit_rAma ziSyate svabhAva.bodha.mAtreNa

kSIyate bhoga.vAsanA

*vlm.28. The mind being wholly absorbed in the intellect, there remains this pure intellect alone; as the nature of one's self or soul being known, there is an end of worldly enjoyments. (He that has known the intellectual world, is not deluded by his sensuous mind; and whoever has tasted his spiritual bliss, does not thirst for sensual pleasures).

*sv.28 26-28 Thus a cycle is formed. Ignorance and mental activity are perpetuated by each other.

भोग.अभावनम् एव_इह परमम् ज्ञत्व-लक्षणम् ।

bhoga.abhAvanam eva_iha paramam jJatva.lakSaNam |

इतो न_अभिमताः सर्वे ज्ञस्य भोगाः स्वभावतः ॥६।५९।२९॥

ita: na_abhimatA: sarve jJasya bhogA: svabhAvata: ||6|59|29||

bhoga.abhAvanam eva_iha paramam jJatva.lakSaNam ito na_abhimatA: sarve jJasya bhogA: svabhAvata:

*vlm.29. Disregard of enjoyments is an education of the highest wisdom; hence no kind of enjoyments is acceptable to the wise: (cursed are they that hunger and thirst for enjoyments of this world).

*sv.29 29-30 When the inner intelligence is awakened, the craving for pleasure ceases: this is the nature of the wise.

भवन्ति को ऽति.तृप्ते हि दुर्.अन्नम् किल वाञ्छति ।

bhavanti ka:_ati.tRpte hi dur.annam kila vAJchati |

एतत् एव परम् विद्धि ज्ञत्वस्य_अ.पर-लक्षणम् ॥६।५९।३०॥

etat eva param viddhi jJatvasya_a.para.lakSaNam ||6|59|30||

bhavanti ka:_ati.tRpte hi durannam kila vAJchati

etat_eva param viddhi jJatvasya_a.para.lakSaNam

*vlm.30. Know this to be another indication of wisdom, that no man that has eaten to satiety has ever a zest for any bad food that is offered to him. (i. e. No sensual pleasure is delectable before spiritual bliss).

*sv.29 29-30 When the inner intelligence is awakened, the craving for pleasure ceases: this is the nature of the wise.

स्व.भावेन_एव भोगानाम् यत् किल_अन्.अभिवाञ्छनम् ।

sva.bhAvena_eva bhogAnAm yat kila_an.abhivAJchanam |

चित् तत्.स्पन्दा_एव सर्व.आत्म-रूपिणि_अस्ति_इति निश्चयः ॥६।५९।३१॥

cit tat.spandA_eva sarva.Atma.rUpiNi_asti_iti nizcaya: ||6|59|31||

svabhAvena.eva bhogAnAm yat_kila anabhivAJchanam cit_tat.spandA.eva sarvAtma.rUpiNi_asti iti nizcaya:

*vlm.31. Another sign of wisdom is our natural aversion, to enjoyments, and is the sense of one's perception of all pleasures, in the vibrations of his intellect: (i. e. the mind is the store house of all pleasures).

*sv.31 In him this cessation of craving for pleasure is therefore natural and effortless.

यो ऽन्तः प्ररूडः सु.अभ्यासः ज्ञत्व.शब्देन स स्मृतः ।

ya:_anta: prarUDa: su.abhyAsa: jJatva.zabdena sa* smRta: |

यो न भुङ्क्ते भुज्यमानान् अपि भोगान् स बुद्धिमान् ॥६।५९।३२॥

ya: na bhuGkte bhujyamAnAn api bhogAn sa* buddhimAn |

लोक.अनुरोध-सिद्धि.अर्थम् स हन्ति लगुडैः_नभः ।

loka.anurodha.siddhi.artham sa* hanti laguDai:_nabha: | ||6|59|32||

ya:_anta: prarUDa: su.abhyAsa: jJatva.zabdena sa* smRta: ya:_na bhuGkte bhujyamAnAn api bhogAn sa* buddhimAn loka.anurodha.siddhi.artham sa* hanti laguDai:_nabha:

zgl#prim. #laguDa, #lakuTa –m.- a stick , staff , club MBh.&c.

*vlm.32. He is known as a wise man, who has this good habit of his deeply rooted in his mind, and he is said to be an intelligent man, who refrains from enjoying whatever is enjoyable in this world. (For thy shall hunger hereafter, who stuff themselves with plenty here below. St. Mathew Ch.v).

*sv.32 He knows that it is the energy of the self that experiences the experiences.

विना_आकृत्रिमया बुद्ध्या न सिद्धिः_अवगम्यते ॥६।५९।३३॥

vinA_AkRtrimayA buddhyA na siddhi:_avagamyate ||6|59|33||

vinA_a.kRtrimayA buddhyA na siddhi:_avagamyate

*vlm.33. Again whoso pursues after his perfection, in pursuance of the examples of others, doth strike the air with a stick, or beat the bush in vain in search of the same, because it requires sincerity of purpose to be successful in anything: (and not the bodily practices of the ignorant, as they do in Hatha Yoga).

*sv.33 He who, in order to please the public, refuses to experience what is to be experienced, he indeed beats the air with a stick!

क्वचित् आत्मा.अवलोके च स्वाङ्ग.अवदलेनैः_अपि ।

kvacit AtmA.avaloke ca svAGga.avadalenai:_api |

चित् चेत्यम् चेत्य-कोटि.स्था तावत् पश्यति विभ्रमम् ॥६।५९।३४॥

cit cetyam cetya.koTi.sthA tAvat pazyati vibhramam ||6|59|34||

kvacit_AtmA.avaloke ca svAGga.avadalenai:_api cit_cetyam cetya.koTi.sthA tAvat_pazyati vibhramam

*vlm.34. Some times thy emaciate and torture the body in order to have a full view of the inner soul; (because they think to be an envelope of the soul, and an obstruction to its full sight; but the intellectual soul, being settled in a thousand objects of its intelligence, it sees only errors instead of the light of the soul. (So the hermits, ascetics, monks, and friars emaciate their bodies, and the religious fanatics torture their persons in vain).

*sv.34 One attains self-knowledge by sometimes using appropriate means.

*VA: - Problems with the first part. Is it connected with the previous

verse, or not?

when in the vision of the self separate limbs are seen even

ocassionally, (? meaning is not clear)

(second part is connected with the next) -

as long as without awakening, self vibrates, and vibrations are seen

as knower-knowledge-countless knowable objects, only illusion is seen

*AS: The first part is giving a contrast to the previous line. The two together say:

Without developing an artificial thought of (oneself being the eternal Brahma) the success in actually experiencing it is not achieved.
In some places (or discussions) specific movements of limbs is (also) described as (useful) for self realization.
These are simply described as useful training tools.

दल् #avadal - burst or fly open –

इदम् यावद् अबोधात्मा स्पन्दते स्पन्द-रूपिणी ।

idam yAvat a.bodhAtmA spandate spanda.rUpiNI |

सम्यक्.बोध.उदयो ऽन्तः स्यात् स्पन्द.अ.स्पन्द-दशाक्रमः ॥६।५९।३५॥

samyak.bodha.udaya:_anta: syAt spanda.a.spanda.dazAkrama: ||6|59|35||

idam yAvat_a.bodhAtmA spandate spanda.rUpiNI - +

samyag.bodha.udaya:_anta: syAt_spanda.a.spanda.dazAkrama:

*vlm.35. So long doth the unconsious spirit flutter in its fickleness, and goes on roving from one object to another; as the light of the understanding do not rise and shine within it. (The ignorant are strangers to rest and quiet).

*sv.35 35-37 Desire for liberation interferes with the fullness of the self; absence of such desire promotes bondage! Hence, constant awareness is to be preferred. The sole cause for bondage and liberation is the movement in consciousness. Awareness of this ends this movement.

क्व_अपि याति च संशान्त-दीपवत्.स.अभिधानकः ।

kva_api yAti ca saMzAnta.dIpavat_sa.abhidhAnaka: |

चितः प्रशान्त-रूपाया* दीपकायाः स्व.भावतः ॥६।५९।३६॥

cita: prazAnta.rUpAyA* dIpakAyA: sva.bhAvata: ||6|59|36||

kva_api yAti ca saMzAnta.dIpavat.sa.abhidhAnaka:

cita: - of Conciousness =

prazAnta.rUpAyA* dIpakAyA: sva.bhAvata:

*vlm.36. But no sooner doth the light of the tranquil intellect, appear in its brightness within the inward soul; than the flattering of the fickle spirit is put to flight, like the flickering of a lamp after it is extinguished.

स्पन्द.अस्पन्द=मयी न_इह कथा_एव_अस्ति मनाक्.अपि ।

spanda.aspanda=mayI na_iha kathA_eva_asti manAk.api |

यद् अस्पन्दस्य मरुतो न सत्_न_असत्_न मध्यगम् ॥६।५९।३७॥

yat aspandasya maruta: na sat_na_asat_na madhyagam ||6|59|37||

spanda.aspanda=mayI - Something made of vibration and non.vibration? – either or both - na iha - Not here! - kathA eva asti manAg.api - However could something exist?--even a bit, - yat_aspandasya maruta: - which is, of the nonvibrant Air, - na san_na_asan - not the being nor the nonbeing - na madhyagam - nor something gone-between

*vlm.37. There is no such thing as vibration nor suspension of the tranquil spirit; because the quiescent soul neither moves forward or backward, nor has its motion in any direction.

रूपम् तदेव_अ-संवित्ति.स्पन्दायाः परमम् चितेः ।

rUpam tadeva_a.saMvitti.spandAyA: paramam cite: |

अभिन्नः स्यात्_चितः स्पन्दः शुद्ध-चित्.स्फार-रूप-धृक् ॥६।५९।३८॥

abhinna: syAt_cita: spanda: zuddha.cit.sphAra.rUpa.dhRk ||6|59|38||

rUpam tadeva a.saMvitti.spandAyA: paramam cite: abhinna: syAt_cita: spanda: zuddha.cit.sphAra.rUpa.dhRk

*vlm.38. The soul that is neither unconscious of itself, nor has any vibration in it, is said to be calm and quiet; and as it remains in the state of its indifference to vibrations, and gains its forms of pure transparence, it is no more liable to its bondage in life, nor inquires its moksha liberation to set it free from regeneration.

*sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

न बन्धाय न मोक्षाय स्थित* आत्मनि केवलम् ।

na bandhAya na mokSAya sthita* Atmani kevalam |

चित्_चेत्_निरर्थ-संवित्ति-निर्वाणेन च विन्दते ॥६।५९।३९॥

cit_cet_nirartha.saMvitti-nirvANena ca vindate ||6|59|39||

na bandhAya na mokSAya

sthita Atmani kevalam - +

cit_cet_nirartha.saMvitti-nirvANena ca vindate

*vlm.39. The soul that is settled in itself (or the Absolute soul), has no fear of bondage nor need of its liberation also; and the intellect being without its intellection, or having no object to dwell upon, becomes unconscious both of its Existence as well as extinction. (One that is absorbed in his self meditation, is unconscious of everything in-esse et non-esse).

*sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

*VA: -cit is not known if mind is stupid (nirartha) and in nirvana (cont),

where bondage and liberation are not known even as words.

*AS: If (cet) one is completely absorbed in the soul, it leads to neither bondage not liberation, (in fact) the meaningless perception (saMvitti) as well as its total lack (nirvANa) are not obtained (by such a person).

तत् बन्ध.मोक्ष-पक्ष.आदेः_नाम_अप्य् इह न विद्यते ।

tat bandha.mokSa.pakSa.Ade:_nAma_api_iha na vidyate |

मोक्षः_अस्तु_इति_एव बोधः_अन्तः पूर्णता क्षय-कारणम् ॥६।५९।४०॥

mokSa:_astu_iti_eva bodha:_anta: pUrNatA kSaya.kAraNam ||6|59|40||

tat_bandha.mokSa.pakSa.Ade: - the views of Bondage & Freedom =

nAma_api_iha na vidyate – have names but are not known.to.be +

mokSa:_astu_iti_eva bodha:_anta: pUrNatA kSaya.kAraNam

*vlm.40. He that is full in himself with the spirit of God, is equally ignorant both of his bondage and liberation; because the desire of being liberated, indicates want of one's self sufficiency and perfection (or rather the sense of his bondage, from which he wants to be liberated).

*sv. The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

#pakSa pakṣa - m. – (bird's) wing , (army's) flank, (month's) half, a fortnight ("fourteen-night") • party, faction, troop, class • one of two cases, alternative (pakṣe on the other hand, --° with regard to) • supposition, thesis, the subject of a syllogism; action, law-suit. Abstr. #pakSatA f., -tva n.

समाः_तु_इति_अपि बन्धः_ते श्रेयो ऽ.संवेदनम् परम् ।

samA:_tu_iti_api bandha:_te zreya:_a.saMvedanam param |

यद् अन्-आभासम् अजडम् तत् विद्धि परमम् पदम् ॥६।५९।४१॥

yat an-AbhAsam a.jaDam tat viddhi paramam padam ||6|59|41||

samA:_tu_iti_api bandha:_te zreya: asaMvedanam param yat_anAbhAsam

ajaDam tat_viddhi paramam padam

*vlm.41. "Let me then have my equanimity and not my liberation," This desire is also a bondge in itself; and it is the unconsciousness of these, which is reckoned as our chief good. For know the Supreme state to be that, which is pure intelligence and without a shadow,

*sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

चितः स्वरूपम् संस्थानम् अचेत्य.उन्मुखता.आत्मकम् ।

cita: svarUpam saMsthAnam a.cetya.unmukhatA.Atmakam |

यः संकल्पन.शब्दार्थ-रूपः स्पन्दः महा.चितः ॥६।५९।४२॥

ya: saMkalpana.zabdArtha.rUpa: spanda: mahA.cita: ||6|59|42||

cita: svarUpam saMsthAnam - the nature of Conciousness is established =

a.cetya.unmukhata.Atmakam

ya: saMkalpana.zabdArtha.rUpa: which is a form of conceptual meaning

spanda: mahA.cita: vibration of Great.Consciousness.

*vlm.42. The restoration of the intellect to its proper form consists in divesting it of all its intelligibles; and that form of it (which is marked by desire or the prurient soul), is no more than the oscillation of the great Intellect. (All animal souls are vibrations of the Divine spirit).

*sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

बन्ध.मोक्ष.आदिक.अर्हः_असौ प्रेक्ष्यमानः प्रनश्यति ।

bandha.mokSa.Adika.arha:_asau prekSyamAna: pranazyati |

प्रेक्षणात् एव संशान्ते तु_अहम्.भावे निरास्पदे ॥६।५९।४३॥

prekSaNAt eva saMzAnte tu_aham.bhAve nirAspade ||6|59|43||

bandha.mokSa.Adika.arha: asau prekSyamAna: pranazyati prekSaNAt_eva saMzAnte tu aham.bhAve nirAspade

#nirAspada

*vlm.43. That only is subject to bondage and liberation, which is seen and destructible in its nature; (i. e. the visible and perishable body); and not the invisible soul, which take the name of ego, and has no position nor form or figure of itself.

*sv. The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

न विद्मः केन किम् कस्य बध्यते वा_अथ मुच्यते ।

na vidma: kena kim kasya badhyate vA_atha mucyate |

संकल्प एव राजते बुधः चेद् अविभागवान् ॥६।५९।४४॥

saMkalpa* eva rAjate budha: cet a.vibhAgavAn ||6|59|44||

na vidma: kena kim kasya - We do not know whereby, what, whose is ... -

badhyate vA_atha mucyate - ... it is that binds or-else frees. -

saMkalpa.: eva rAjate - It is only Samkalpa Conception that shines -

budhaz cet a.vibhAgavAn

#bhaj ->#vibhaj ->#vibhAga –m.- distribution, apportionment_rv. • partition of inheritance in law • a share, a constituent part of anything • division, distinction, difference • #vibhAgena, separately, singly, in detail; cf. also #yogavibhAga – {making two rules when one will do!} • disjunction (opp. to #saMyoga. and regarded in_nyAya as one of the 24_guNas). •• #nirvibhAga ‑ without distinctions, y3014.029.

*vlm.44. We know not what thing it is, that is brought under or loosened from bondage by any one. It is not the pure desire which the wise form for themselvee, and does not affect the body. (It is the vibration of mind acting upon the body, and causing its actions that subjects to Bondage).

*sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

न विद्मः केन किं कस्य बध्यते वाथ मुच्यते ।

संकल्प एव रचिते बुधश्चेदविभागवान् ।। ४४

तदसंकल्पमस्पन्दं सर्वं जातमवारितम् ।

*VA: - second part, connected with the next half.

if wise creates a notion, is is non-divided non-notion, non.vibration,

total and unlimited (जातम्-अवारितम्).

*AS: If a wise person creates a determination (saMkalpa) to do (some action) but without having associated mental isolation (like my decision, someone else's decision etc.), then it is really a non-decision, non.vibration, and all creation is unimpeded by it.

तत्_अ-संकल्पम् अस्पन्दम् सर्वम् जातम् अवारितम् ।

tat_a.saMkalpam a.spandam sarvam jAtam avAritam |

स्पन्दे स्पन्द.मये वाते तन्मयत्वात् सदा जिता ॥६।५९।४५॥

spande spanda.maye vAte tanmayatvAt sadA jitA ||6|59|45||

tat_asaMkalpam aspandam sarvam jAtam avAritam spande spandamaye vAte tanmayatvAt_sadA jitA

#avArita

*vlm.45. It is therefore, that the wise practise the restraint of their respiring breath, in order to restraint their desires and actions; and being devoid of these, they become as the pure Intellect.

*sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

संक्षीणे न च संसारः निस्पन्दे चित्.घने स्थिते ।

saMkSINe na ca saMsAra: nispande cit.ghane sthite |

चित्.तेज एव चित्.स्पन्द* इति बुद्धे निरन्तरम् ॥६।५९।४६॥

cit.teja* eva cit.spanda* iti buddhe nirantaram ||6|59|46||

saMkSINe na ca saMsAra: nispande cit.ghane sthite cit.teja eva cit.spanda iti buddhe nirantaram

*vlm.46. These being suppressed, the idea of the world is lost in the density of the intellect; because the thoughts of the mind, are caused by the vibration of the intellect only; (and set in also in the same).

*sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

व्यतिरिक्तः_चितः स्पन्दः न किंचिद् अवशिष्यते ।

vyatirikta:_cita: spanda: na kiMcit avaziSyate |

अस्मिन् दृश्य-मये दीर्घ-स्वप्ने स्वप्न.अन्तरम् व्रजन् ।

asmin dRzya.maye dIrgha.svapne svapna.antaram vrajan |

न ज्ञः मोहम् उपादत्ते सर्व.गत्वात् स्व.संविदः ॥६।५९।४७॥

na jJa: moham upAdatte sarva.gatvAt sva.saMvida: ||6|59|47||

vyatirikta:_cita: spanda: na kiMcit avaziSyate asmin dRzya.maye dIrgha.svapne svapna.antaram vrajan na jJa: moham upAdatte sarva.gatvAt sva.saMvida:

*vlm.47. Thus there remains nothing, nor any action of the body or mind, except the vibration of the intellect; and the phenomenal world is no other, than a protracted dream from one sight to another. The learned are not deluded by these appearances,

which they know to be exhibitions of their own minds.

*sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom?

यत्र_उदेति प्रसभम् अनिशम् सर्ग-संवित्ति-सत्ता

yatra_udeti prasabham anizam sarga.saMvitti-sattA

यस्मिन्_एते सकल-कलनाकार-पङ्का गलन्ति ।

yasmin_ete sakala.kalanAkAra.paGkA galanti |

उद्यन्ति_एते स्वदन-सुभगम् यत्र सर्व.उपलम्भा

udyanti_ete svadana.subhagam yatra sarva.upalambhA

ध्यानेन_एवम् तम् अवगमय प्रत्यक्.आत्मानम् अन्तः ॥६।५९।४८॥

dhyAnena_evam tam avagamaya pratyak.AtmAnam anta: ||6|59|48||

yatra_udeti prasabham anizam sarga.saMvitti-sattA yasmin.n_ete sakala.kalanAkAra.paGkA galanti udyanti_ete svadana.subhagam yatra sarva.upalambhA dhyAnena_evam tam avagamaya pratyak.AtmAnam anta:

#sa: -> #sabh ->#prasabha ibc. = (अम् ind.) forcibly , violentli_MBh.&c (cf. प्र-सह्य).

*vlm.48. Know in thy meditation within thyself that recondite soul, which gives rise to our consciousness of the essences of things, appearing incessantly before us; and in which all these phantasms of our brain, dissolve as dirt in the water; and in which all our perceptions and conceptions of the passing world are flowing on as in a perpetual stream.

*sv.38 38-48 The egosense ceases the very moment one observes it, for it has no support any longer. Then who is bound by whom or who is liberated by whom? - NOTE: The very essence of the Bhagavad Gita is found in these chapters— and many verses are quoted verbatim.

@@@

DN6059 SELF AND WORLD 2.SP29-30

वसिष्ठ उवाच ।

vasiSTha uvAca |

एताम् दृष्टिम् अवष्टभ्य, राघव,_अघ.विनाशिनीम् ।

etAm dRSTim avaSTabhya, rAghava,_agha.vinAzinIm |

तिष्ठ निःसङ्ग-संन्यास-ब्रह्मार्पण.मय.आत्मकम् ॥६।५९।१॥

tiSTha ni:saGga.saMnyAsa.brahmArpaNa.maya.Atmakam ||6|59|1||

यस्मिन् सर्वम् यतः सर्वम् यः सर्वम् सर्वतः_च यः ।

yasmin sarvam yata: sarvam ya: sarvam sarvata:_ca ya: |

यश् च सर्वमयः नित्यम् आत्मानम् विद्धि तम् परम् ॥६।५९।२॥

ya:_ca sarvamaya: nityam AtmAnam viddhi tam param ||6|59|2||

दूरस्थम् अप्य् अदूरस्थम् सर्वगम् तत्.स्थम् एव च ।

dUrastham api_a.dUrastham sarvagam tat.stham eva ca |

तत्.स्थः सत्ताम् अवाप्नोषि तत्_एव आसि_अस्त-संशयः ॥६।५९।३॥

tat.stha: sattAm avApnoSi tat_eva Asi_asta.saMzaya: ||6|59|3||

यत् संवेद्य.विनिर्मुक्तम् संवेदनम् अनिर्मितम् ।

yat saMvedya.vinirmuktam saMvedanam anirmitam |

चेत्यमुक्तम् चित्.आभासम् तत् विद्धि परमम् पदम् ॥६।५९।४॥

cetyamuktam cit.AbhAsam tat viddhi paramam padam ||6|59|4||

सा परा परमा काष्ठा सा दृषाम् दृक्.अनुत्तमा ।

sA parA paramA kASThA sA dRSAm dRk-anuttamA |

सा महिम्नाम् च महिमा गुरूणाम् सा तथा गुरुः ॥६।५९।५॥

sA mahimnAm ca mahimA gurUNAm sA tathA guru: ||6|59|5||

स आत्मा त* च विज्ञानम् स शून्यम् ब्रह्म तत्परम् ।

sa* AtmA ta* ca vijJAnam sa* zUnyam brahma tatparam |

तत्_श्रेयः स शिवः शान्तः सा विद्या सा परा स्थितिः ॥६।५९।६॥

tat_zreya: sa* ziva: zAnta: sA vidyA sA parA sthiti: ||6|59|6||

यो ऽयम् अन्तः_चितेः आत्मा सर्व.अनुभव-रूपकः ।

ya:_ayam anta:_cite: AtmA sarva.anubhava.rUpaka: |

यत्र स्वदन्ते सर्वाणि स्वात्म.द्रव्याणि सत्तया ॥६।५९।०७॥

yatra svadante sarvANi svAtma.dravyANi sattayA ||6|59|07||

स जगत्.तिल=तैल.आत्मा स जगत्.गृह=दीपकः ।

sa* jagat.tila=taila.AtmA sa* jagat.gRha=dIpaka: |

स जगत्.पादप=रसः स जगत्=पशु-पालकः ॥६।५९।८॥

sa* jagat.pAdapa=rasa: sa* jagat=pazu-pAlaka: ||6|59|8||

स तन्तुर् भूत-मुक्तानाम् परिप्रोत-हृत्.अम्बरः ।

sa* tantu:_bhUta.muktAnAm pariprota.hRt.ambara: |

स भूत-मरिच.ओघानाम् परमा तीक्ष्णता तथा ॥६।५९।०९॥

sa* bhUta.marica.oghAnAm paramA tIkSNatA tathA ||6|59|09||

स पदार्थे पदार्थत्वम् स तत्त्वम् यद् अन्.उत्तमम् ।

sa* padArthe padArthatvam sa* tattvam yat an.uttamam |

स सतो वस्तुनः सत्त्वम् असत्त्वम् वा_अ.सतः स्वतः ॥६।५९।१०॥

sa* sata: vastuna: sattvam asattvam vA_a.sata: svata: ||6|59|10||

यः स्व.वित्ति.विचित्रेण स्वयम् आत्मा_एव लभ्यते ।

ya: sva.vitti.vicitreNa svayam AtmA_eva labhyate |

सर्व एव जगत्.भावा अविचारेण चारवः ॥६।५९।११॥

sarva* eva jagat.bhAvA* a.vicAreNa cArava: ||6|59|11||

अविद्यमानाः सत्.भावा विचार.विशर.आरवः ।

avidyamAnA: sat.bhAvA* vicAra.vizara.Arava: |

अहम् आदौ जगत्.जाले मिथ्या.अभ्रम् अभर.आत्मनि ॥६।५९।१२॥

aham Adau jagat.jAle mithyA.abhram a.bhara.Atmani ||6|59|12||

को नु भूत्वा_अनुबध्नामि वृत्तिम् कथम् अवाप धीः ।

ka: nu bhUtvA_anubadhnAmi vRttim katham avApa dhI: |

आद्य-मध्य.अन्त=मानानि संकल्प-कलनानि_अहम् ॥६।५९।१३॥

Adya.madhya.anta=mAnAni saMkalpa.kalanAni_aham ||6|59|13||

ब्रह्माकाशम् अनाद्यन्तम् का_इव_इयत्ता मम_आत्मनः ।

brahmAkAzam anAdyantam kA_iva_iyattA mama_Atmana: |

इति निश्चयवान् अन्तः सम्यक्.व्यवहृतिर् बहिः ॥६।५९।१४॥

iti nizcayavAn anta: samyak.vyavahRti: bahi: ||6|59|14||

उदय.अस्तमय.उन्मुक्त-स्थितिः_अन्तः स सर्वदा ।

udaya.astamaya.unmukta.sthiti:_anta: sa* sarvadA |

न_अस्तम् एति न च_उदेति मनः सम.सम-स्थितम् ॥६।५९।१५॥

na_astam eti na ca_udeti mana: sama.sama.sthitam ||6|59|15||

यस्य स्वस्य_इव शून्यत्वम् स महात्मा_इव तद् वपुः ।

yasya svasya_iva zUnyatvam sa* mahAtmA_iva tat vapu: |

भाव.अद्वैत-पदारूढः सुषुप्त-परया धिया ॥६।५९।१६॥

bhAva.advaita.padArUDha: suSupta.parayA dhiyA ||6|59|16||

व्यवहार्य् अपि संक्षोभम् न_इति_आदर्श-नरः यथा ।

vyavahAri_api saMkSobham na_iti_Adarza.nara: yathA |

आदर्श-पुरुषस्य_इव व्यवहारवतः_अपि च ॥६।५९।१७॥

Adarza.puruSasya_iva vyavahAravata:_api ca ||6|59|17||

न यस्य हृदय.उल्लेखो मनाक्.अपि स मुक्ति.भाक् ।

na yasya hRdaya.ullekha: manAk.api sa* mukti.bhAk |

अ.विभागम् इव_आदर्शे चित्.मणौ प्रतिबिम्बति ॥६।५९।१८॥

a.vibhAgam iva_Adarze cit.maNau pratibimbati ||6|59|18||

चितेः परम-नैर्मल्याद् व्यवहारः_यथा गतः ।

cite: parama.nairmalyAt vyavahAra:_yathA gata: |

चित्.चमत्.कृतिः एव_इयम् जगत् इति_अवभासते ॥६।५९।१९॥

cit.camat.kRti: eva_iyam jagat iti_avabhAsate ||6|59|19||

न_इह_अस्ति_ऐक्यम् न च द्वित्वम् मम_आदेशः_अपि तन्मयः ।

na_iha_asti_aikyam na ca dvitvam mama_Adeza:_api tanmaya: |

वाच्य-वाचक-शिष्या-ईहा-आ-गुरु=वाक्यैः_चमत्.कृतैः ॥६।५९।२०॥

vAcya.vAcaka.ziSyA-IhA-A-guru=vAkyai:_camat.kRtai: ||6|59|20||

आत्मना_आत्मनि शान्ता_एव चित्_चमत्कुरुते चिति ।

AtmanA_Atmani zAntA_eva cit_camatkurute citi |

चित्.प्रस्पन्दः हि संसारः तद् अस्पन्दः परम् पदम् ॥६।५९।२१॥

cit.praspanda: hi saMsAra: tat a.spanda: param padam ||6|59|21||

चित्.स्पन्द.शमनेन_इयम् परिशाम्यति संसृतिः ।

cit.spanda.zamanena_iyam parizAmyati saMsRti: |

महा.चित्ते नते ऽर्थ.ईश-भावा* यः भावनाक्षयः ॥६।५९।२२॥

mahA.citte nate_artha.Iza.bhAvA* ya: bhAvanAkSaya: ||6|59|22||

अ.सन्_अपि स्व.भावम् तत् संवित्.स्पन्द उदाहृतम् ।

a.san_api sva.bhAvam tat saMvit.spanda* udAhRtam |

शून्यत्वम् अजडम् यत्_तत्_परम् आहुः_चितेः_वपुः ॥६।५९।२३॥

zUnyatvam a.jaDam yat_tat_param Ahu:_cite:_vapu: ||6|59|23||

तत्त्वेन भावन.आयत्ता संसृतिः सा_अनुभूयते ।

अ.भावना.मात्र-लयात् सा च निःसार-रूपिणी ॥६।५९।२४॥

tattvena bhAvana.AyattA saMsRti: sA_anubhUyate |

a.bhAvanA.mAtra.layAt sA ca ni:sAra.rUpiNI ||6|59|24||

केवलम् केवली.भावात् तत्_रूपा सा_एव शिष्यते ।

kevalam kevalI.bhAvAt tat_rUpA sA_eva ziSyate |

चित्.स्पन्दम् एव संसार-चक्र=प्रवहनम् विदुः ॥६।५९।२५॥

cit.spandam eva saMsAra.cakra=pravahanam vidu: ||6|59|25||

मातृ.मान-प्रमेय=आदि कटक.आदि_इव हेमनि ।

mAtR.mAna.prameya=Adi kaTaka.Adi_iva hemani |

पृथग् अस्ति न च स्पन्दः चितेः या संसृतिः भवेत् ॥६।५९।२६॥

pRthak asti na ca spanda: cite: yA saMsRti: bhavet ||6|59|26||

चित्तम् एव चिति.स्पन्दः तद् अबोधः हि संसृतिः ।

cittam eva citi-spanda: tat a.bodha: hi saMsRti: |

अ.बोध.मात्रे चित्.स्पन्दः कटकत्वम् इव_उत्थितम् ॥६।५९।२७॥

a.bodha.mAtre cit.spanda: kaTakatvam iva_utthitam ||6|59|27||

बोध.मात्र.विलीने_अस्मिञ् छुद्धा चित्_राम शिष्यते ।

bodha.mAtra.vilIne_asmin_zuddhA cit_rAma ziSyate |

स्वभाव-बोध.मात्रेण क्षीयते भोग-वासना ॥६।५९।२८॥

svabhAva.bodha.mAtreNa kSIyate bhoga.vAsanA ||6|59|28||

भोग.अभावनम् एव_इह परमम् ज्ञत्व-लक्षणम् ।

bhoga.abhAvanam eva_iha paramam jJatva.lakSaNam |

इतो न_अभिमताः सर्वे ज्ञस्य भोगाः स्वभावतः ॥६।५९।२९॥

ita: na_abhimatA: sarve jJasya bhogA: svabhAvata: ||6|59|29||

भवन्ति को ऽति.तृप्ते हि दुर्.अन्नम् किल वाञ्छति ।

bhavanti ka:_ati.tRpte hi dur.annam kila vAJchati |

एतत् एव परम् विद्धि ज्ञत्वस्य_अ.पर-लक्षणम् ॥६।५९।३०॥

etat eva param viddhi jJatvasya_a.para.lakSaNam ||6|59|30||

स्व.भावेन_एव भोगानाम् यत् किल_अन्.अभिवाञ्छनम् ।

sva.bhAvena_eva bhogAnAm yat kila_an.abhivAJchanam |

चित् तत्.स्पन्दा_एव सर्व.आत्म-रूपिणि_अस्ति_इति निश्चयः ॥६।५९।३१॥

cit tat.spandA_eva sarva.Atma.rUpiNi_asti_iti nizcaya: ||6|59|31||

यो ऽन्तः प्ररूडः सु.अभ्यासः ज्ञत्व.शब्देन स स्मृतः ।

ya:_anta: prarUDa: su.abhyAsa: jJatva.zabdena sa* smRta: |

यो न भुङ्क्ते भुज्यमानान् अपि भोगान् स बुद्धिमान् ॥६।५९।३२॥

ya: na bhuGkte bhujyamAnAn api bhogAn sa* buddhimAn |

लोक.अनुरोध-सिद्धि.अर्थम् स हन्ति लगुडैः_नभः ।

loka.anurodha.siddhi.artham sa* hanti laguDai:_nabha: | ||6|59|32||

विना_आकृत्रिमया बुद्ध्या न सिद्धिः_अवगम्यते ॥६।५९।३३॥

vinA_AkRtrimayA buddhyA na siddhi:_avagamyate ||6|59|33||

क्वचित् आत्मा.अवलोके च स्वाङ्ग.अवदलेनैः_अपि ।

kvacit AtmA.avaloke ca svAGga.avadalenai:_api |

चित् चेत्यम् चेत्य-कोटि.स्था तावत् पश्यति विभ्रमम् ॥६।५९।३४॥

cit cetyam cetya.koTi.sthA tAvat pazyati vibhramam ||6|59|34||

इदम् यावद् अबोधात्मा स्पन्दते स्पन्द-रूपिणी ।

idam yAvat a.bodhAtmA spandate spanda.rUpiNI |

सम्यक्.बोध.उदयो ऽन्तः स्यात् स्पन्द.अ.स्पन्द-दशाक्रमः ॥६।५९।३५॥

samyak.bodha.udaya:_anta: syAt spanda.a.spanda.dazAkrama: ||6|59|35||

क्व_अपि याति च संशान्त-दीपवत्.स.अभिधानकः ।

kva_api yAti ca saMzAnta.dIpavat_sa.abhidhAnaka: |

चितः प्रशान्त-रूपाया* दीपकायाः स्व.भावतः ॥६।५९।३६॥

cita: prazAnta.rUpAyA* dIpakAyA: sva.bhAvata: ||6|59|36||

स्पन्द.अस्पन्द=मयी न_इह कथा_एव_अस्ति मनाक्.अपि ।

spanda.aspanda=mayI na_iha kathA_eva_asti manAk.api |

यद् अस्पन्दस्य मरुतो न सत्_न_असत्_न मध्यगम् ॥६।५९।३७॥

yat aspandasya maruta: na sat_na_asat_na madhyagam ||6|59|37||

रूपम् तदेव_अ-संवित्ति.स्पन्दायाः परमम् चितेः ।

rUpam tadeva_a.saMvitti.spandAyA: paramam cite: |

अभिन्नः स्यात्_चितः स्पन्दः शुद्ध-चित्.स्फार-रूप-धृक् ॥६।५९।३८॥

abhinna: syAt_cita: spanda: zuddha.cit.sphAra.rUpa.dhRk ||6|59|38||

न बन्धाय न मोक्षाय स्थित* आत्मनि केवलम् ।

na bandhAya na mokSAya sthita* Atmani kevalam |

चित्_चेत्_निरर्थ-संवित्ति-निर्वाणेन च विन्दते ॥६।५९।३९॥

cit_cet_nirartha.saMvitti-nirvANena ca vindate ||6|59|39||

तत् बन्ध.मोक्ष-पक्ष.आदेः_नाम_अप्य् इह न विद्यते ।

tat bandha.mokSa.pakSa.Ade:_nAma_api_iha na vidyate |

मोक्षः_अस्तु_इति_एव बोधः_अन्तः पूर्णता क्षय-कारणम् ॥६।५९।४०॥

mokSa:_astu_iti_eva bodha:_anta: pUrNatA kSaya.kAraNam ||6|59|40||

समाः_तु_इति_अपि बन्धः_ते श्रेयो ऽ.संवेदनम् परम् ।

samA:_tu_iti_api bandha:_te zreya:_a.saMvedanam param |

यद् अन्-आभासम् अजडम् तत् विद्धि परमम् पदम् ॥६।५९।४१॥

yat an-AbhAsam a.jaDam tat viddhi paramam padam ||6|59|41||

चितः स्वरूपम् संस्थानम् अचेत्य.उन्मुखता.आत्मकम् ।

cita: svarUpam saMsthAnam a.cetya.unmukhatA.Atmakam |

यः संकल्पन.शब्दार्थ-रूपः स्पन्दः महा.चितः ॥६।५९।४२॥

ya: saMkalpana.zabdArtha.rUpa: spanda: mahA.cita: ||6|59|42||

बन्ध.मोक्ष.आदिक.अर्हः_असौ प्रेक्ष्यमानः प्रनश्यति ।

bandha.mokSa.Adika.arha:_asau prekSyamAna: pranazyati |

प्रेक्षणात् एव संशान्ते तु_अहम्.भावे निरास्पदे ॥६।५९।४३॥

prekSaNAt eva saMzAnte tu_aham.bhAve nirAspade ||6|59|43||

न विद्मः केन किम् कस्य बध्यते वा_अथ मुच्यते ।

na vidma: kena kim kasya badhyate vA_atha mucyate |

संकल्प एव राजते बुधः चेद् अविभागवान् ॥६।५९।४४॥

saMkalpa* eva rAjate budha: cet a.vibhAgavAn ||6|59|44||

तत्_अ-संकल्पम् अस्पन्दम् सर्वम् जातम् अवारितम् ।

tat_a.saMkalpam a.spandam sarvam jAtam avAritam |

स्पन्दे स्पन्द.मये वाते तन्मयत्वात् सदा जिता ॥६।५९।४५॥

spande spanda.maye vAte tanmayatvAt sadA jitA ||6|59|45||

संक्षीणे न च संसारः निस्पन्दे चित्.घने स्थिते ।

saMkSINe na ca saMsAra: nispande cit.ghane sthite |

चित्.तेज एव चित्.स्पन्द* इति बुद्धे निरन्तरम् ॥६।५९।४६॥

cit.teja* eva cit.spanda* iti buddhe nirantaram ||6|59|46||

व्यतिरिक्तः_चितः स्पन्दः न किंचिद् अवशिष्यते ।

vyatirikta:_cita: spanda: na kiMcit avaziSyate |

अस्मिन् दृश्य-मये दीर्घ-स्वप्ने स्वप्न.अन्तरम् व्रजन् ।

asmin dRzya.maye dIrgha.svapne svapna.antaram vrajan |

न ज्ञः मोहम् उपादत्ते सर्व.गत्वात् स्व.संविदः ॥६।५९।४७॥

na jJa: moham upAdatte sarva.gatvAt sva.saMvida: ||6|59|47||

यत्र_उदेति प्रसभम् अनिशम् सर्ग-संवित्ति-सत्ता

yatra_udeti prasabham anizam sarga.saMvitti-sattA

यस्मिन्_एते सकल-कलनाकार-पङ्का गलन्ति ।

yasmin_ete sakala.kalanAkAra.paGkA galanti |

उद्यन्ति_एते स्वदन-सुभगम् यत्र सर्व.उपलम्भा

udyanti_ete svadana.subhagam yatra sarva.upalambhA

ध्यानेन_एवम् तम् अवगमय प्रत्यक्.आत्मानम् अन्तः ॥६।५९।४८॥

dhyAnena_evam tam avagamaya pratyak.AtmAnam anta: ||6|59|48||

oॐm

Group Page

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Complete YVFiles

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

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

६०६०

FM6060 ON VIBHUTI PERVASION 2.OC01 .z24

https://www.dropbox.com/s/a6z1cwx8dcu2gfd/fm6060%202.oc01%20On%20vibhUti%20PERVASION%20.z24.docx?dl=0

FM.6.50-FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0

FM.6.60 ON VIBHUTI PERVASION 2.OC01

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

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Jiva Das

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Oct 19, 2021, 8:50:55 AM10/19/21

to yoga vasishtha

FM6059 SELF AND WORLD 2.SP29.30 .z48

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FM.6.50.FM.6.99

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*o*ॐ*m*

FM.6.59

*SELF AND WORLD*

*VASISHTHA** said—*

एताम् दृष्टिम् अवष्टभ्य, राघव, अघ.विनाशिनीम् ।

etAm dRSTim avaSTabhya, rAghava, agha.vinAzinIm |

तिष्ठ निःसङ्ग.संन्यास.ब्रह्मार्पण.मय.आत्मकम् ॥६।५९।१॥

tiSTha ni:saGga.saMnyAsa.brahmArpaNa.maya.Atmakam ||6|59|1||

.

etAm dRSTim avaSTabhya, / rAghava, agha.vinAzinIm |

tiSTha ni:saGga.saMnyAsa\.brahmArpaNa.maya.Atmakam

.

etAm dRSTim avaSTabhya,

rAghava,

agha.vinAzinIm

tiSTha

ni:saGga.saMnyAsa.brahmArpaNa.maya.Atmakam

*. *

*taking hold, rAghava, of this sin.destroying view *

*rest unattached,*

*renounced,*

*your soul given to experiential worship of the brahman.*

sv.... the realisation that whatever you do or you experience is an
offering to the omnipresent being, Brahman.

#saMnyA*sa* *

यस्मिन् सर्वं यतः सर्वं यः सर्वं सर्वतश्‍च यः ।

yasmin sarvam yata: sarvam ya: sarvam sarvata: ca ya: |

यश्च सर्वमयो नित्यमात्मानं विद्धितं परम् ॥६।५९।२॥

ya: ca sarvamaya: nityam AtmAnam viddhi tam param ||6|59|2||

.

yasmin sarvam – *in.which is all, *yata: sarvam – *for.which is all, *ya:
sarvam – *which is all, *sarvata: ca ya: . *and which is because.of all,* .
ya: ca* . which also is = *sarvamaya:* . made of all = *nityam AtmAnam
viddhi tam param

.

* typo sarSamaya . var. VLM, TPD *sarvamaya*

*vlm.2. Know the Supreme soul, in which all things reside, from which
everything has issued, and which is everything itself on all sides of us;
it is changed through all, and is ever the same in itself.

*sv.1.3 VASISTHA continued: Equip yourself with such an attitude, O Rama,

and remain unattached, endowed with the spirit of renunciation and with the
realisation that whatever you do or you experience is an offering to the
omnipresent being, Brahman.

* yasmin sarvam – *in.which is all, *yata: sarvam – *for.which is all, *ya:
sarvam – *which is all, *sarvata: ca ya: . *and which is because.of all,* .
ya: ca* . which also is = *sarvamaya:* . made of all = *nityam AtmAnam
viddhi tam param

दूरस्थमप्यदूरस्‍थं सर्वगं तत्स्थमेव च ।

dUrastham api a.dUrastham sarvagam tat.stham eva ca |

तत्स्थः सत्तामवाप्नोषि तदेवास्‍यस्तसंशयः ॥६।५९।३॥

tat.stha: sattAm avApnoSi tat eva Asi asta.saMzaya: ||6|59|3||

.

dUrastham api –

*tho far.away, = *

a.dUrastham . *not far.away = *

sarva.gam tat.stham eva ca . *it is everywhere.going, and yet
There.staying. *=

tat.stha: sattAm avApnoSi . *There.staying, you get the Suchness *=

tat eva . *only That. = *As*i *asta.saMzaya: . *you have settled with your
doubt*

*. *

*vlm.3. It seems to be afar though it is nearest to us, it appears to be
ubiquitous though ever situated in everything. It is by that essence thou
livest, and it is undoubtedly what thou art thyself. (There is but one
unity pervading over all varieties).

*sv.1.3 VASISTHA continued: Equip yourself with such an attitude, O Rama,

and remain unattached, endowed with the spirit of renunciation and with the
realisation that whatever you do or you experience is an offering to the
omnipresent being, Brahman.

* dUrastham api – tho far.away, = a.dUrastham . not far.away = sarva.gam
tat.stham eva ca . it is everywhere.going, and yet That.staying. =
tat.stha: sattAm avApnoSi . That.staying, you get from the Suchnesses = tat
eva . only That. = Asi asta.saMzaya: . you have settled with your doubt.

यत्संवेद्यविनिर्मुक्‍तं संवेदनमनिर्मितम् ।

yat saMvedya.vinirmuktam saMvedanam anirmitam |

चेत्यमुक्तम् चिदाभासम् तद्विद्धि परमं पदम् ॥६।५९।४॥

cetyamuktam cit.AbhAsam tat viddhi paramam padam ||6|59|4||

.

yat saMvedya.vinirmukta.m /

saMvedana.m anirmita.m =

cetyamukta.m cit.AbhAsa.m \

tat viddhi parama.m pada.m

.

*what is*

*unconstructed awareness,*

*free.from the understandable,*

*free.from the conceivable,*

*the projection of cit.Consciousness—*

*know That as the Absolute state*

*.*

*vlm. ..., which is above the knowables, and is knowledge or intelligence
by itself; which is beyond our thoughts and thinkables.....

*vwv. ..., which is knowledge liberated from objects to be known,
uncreated, freed from objectified thought and the light of Consciousness.

सा परा परमा काष्ठा सा दृषाम् दृक्.अनुत्तमा ।

sA parA paramA kASThA sA dRSAm dRk.anuttamA |

सा महिम्नाम् च महिमा गुरूणाम् सा तथा गुरुः ॥६।५९।५॥

sA mahimnAm ca mahimA gurUNAm sA tathA guru: ||6|59|5||

.

sA parA paramA kASThA sA dRSAm dRk.anuttamA sA mahimnAm ca mahimA gurUNAm
sA tathA guru:

.

*this is the perfect Absolute*

*unsurpassed*

*:*

*the vision of visions, and the glory of glories and the guru of the gurus*

*.*

vwv. That Supreme State is the ultimate limit ... and the lord of lords.

*vlm. ... the majesty of majesties, and is the most venerable of venerables.

sv. ... the guru of all gurus ....

स आत्मा त* च विज्ञानम् स शून्यम् ब्रह्म तत्परम् ।

sa* AtmA ta* ca vijJAnam sa* zUnyam brahma tatparam |

तत् श्रेयः स शिवः शान्तः सा विद्या सा परा स्थितिः ॥६।५९।६॥

tat zreya: sa* ziva: zAnta: sA vidyA sA parA sthiti: ||6|59|6||

*. *

sa* AtmA ta: ca vijJAnam sa* zUnyam brahma tatparam tat zreya: sa* ziva:

zAnta:

sA vidyA sA parA sthiti:

.

*vwv.1203/6.That is the Self. It is also intelligence. It is the void. It
is that Supreme Brahman (or Absolute Reality). It is the Beatitude. It is

the tranquil ziva (or God). It is knowledge. It is the highest state.

*vlm.6. This thing is the soul and its cognition, it is vacuum which is the
immensity of the Absolute Brahma; it is the chief good (summum Bonum) which
is felicity and tranquility itself; and it is full knowledge or
omniscience, and the highest of all states.

*sv.6 5.9 That is the Absolute state, it is the guru of all gurus, it is

the self, it is the light that illumines the world from within.

यो ऽयम् अन्तः चितेः आत्मा सर्व.अनुभव.रूपकः ।

ya: ayam anta: cite: AtmA sarva.anubhava.rUpaka: |

यत्र स्वदन्ते सर्वाणि स्वात्म.द्रव्याणि सत्तया ॥६।५९।७॥

yatra svadante sarvANi svAtma.dravyANi sattayA ||6|59|7||

.

yo ayam antaz citer AtmA . This which is the self of the Chiti
Understanding .

sarvAnubhava.rUpaka: . is the form of all experience .

yatra svadante sarvANi . where they taste all .

su.Atma (sva.Atma) .dravyANi sattayA . ownSelf.substances by the Suchness

.

*vwv.1204/7a.y3007.002. This Self which is within the intelligence in the
form of the Experience of all. It is ever established in the body. It is

well.known as mere consciousness.

*vlm.7. The soul that abides in the intellect, and is of the form of the
conception of all things: that which feels and perceives every thing, and
remains by its own essence.

*sv.6 5.9 That is the Absolute state, it is the guru of all gurus, it is

the self, it is the light that illumines the world from within.

स जगत्.तिल=तैल.आत्मा स जगत्.गृह=दीपकः ।

sa* jagat.tila=taila.AtmA sa* jagat.gRha=dIpaka: |

स जगत्.पादप=रसः स जगत्=पशु.पालकः ॥६।५९।८॥

sa* jagat.pAdapa=rasa: sa* jagat=pazu.pAlaka: ||6|59|8||

.

*it is the oil of the world.seed, the self,*

*it is a lamp in the world.house,*

*it is the sap of the world.tree,*

*it is the shepherd of the world*

*. *

**vlm.p.8 It is the soul of the universe, like oil in the sesame seed. It

is the central core of the tree of the world, the light and life of all
animal beings. *

* sa* jagat.tila=taila.AtmA sa* jagat.gRha=dIpaka: | sa* jagat.pAdapa=rasa:

sa* jagat=pazu.pAlaka:

स तन्तुर् भूत.मुक्तानाम् परिप्रोत.हृत्.अम्बरः ।

sa* tantu: bhUta.muktAnAm pariprota.hRt.ambara: |

स भूत.मरिच.ओघानाम् परमा तीक्ष्णता तथा ॥६।५९।९॥

sa* bhUta.marica.oghAnAm paramA tIkSNatA tathA ||6|59|9||

.

*it is the cord that links the being.pearls*

*that is strung around the Heart.space;*

*or the peppery sharpness of the Supreme that is the spice of all beings*

*. *

*vlm.p.9 It is the thread that connects all beings like pearls in a
necklace suspended on the breast of empty air. It is the flavor of all
things, like the pungency of pepper.

* sa* tantu: bhUta.muktAnAm pariprota.hRt.ambara: | sa*

bhUta.marica.oghAnAm paramA tIkSNatA tathA |

स पदार्थे पदार्थत्वम् स तत्त्वम् यद् अन्.उत्तमम् ।

sa* padArthe padArthatvam sa* tattvam yat an.uttamam |

स सतो वस्तुनः सत्त्वम् असत्त्वम् वा अ.सतः स्वतः ॥६।५९।१०॥

sa* sata: vastuna: sattvam asattvam vA a.sata: svata: ||6|59|10||

.

sa* padArthe padArthatvam –

It is the meaning/object in Meaning/Objectness —

sa* tattvam yad anuttamam .

it is the unsurpassed Thatness/truth —

sa* sata: vastuna: –

it is of Sat.substances —

sattvam asattvam vA –

the Suchness or unSuchness —

asata: svata: .

of the Asat from oneself

.

*vwv.1194/10 It is the objecthood in an object. It is the principle which
is the highest. It is the existence of an object that is existent and, by

itself, the non.existence of the non.existent.

*vlm.10. It is the essence of all substance (ens enteum) and a verity which
is the most excellent of all the truth of truths); it is the goodness of
whatever is good, and the great or greatest good in itself.

*sv.10.11 It is the reality in all substances, that which endows the

substances with their essential characteristic.

यः स्व.वित्ति.विचित्रेण स्वयम् आत्मा एव लभ्यते ।

ya: sva.vitti.vicitreNa svayam AtmA eva labhyate |

सर्व एव जगत्.भावा अविचारेण चारवः ॥६।५९।११॥

sarva* eva jagat.bhAvA* a.vicAreNa cArava: ||6|59|11||

.

ya: sva.vitti.vicitreNa –

by the wonder of self.knowledge . svayam AtmA eva labhyate . s/he gets hir
Self hirself .

sarva: eva jagat.bhAvA: a.vicAreNa cArava: . .59. .

zgl#tt. #>vid 1 – to know, possess WIT. .>#vitti –f.. consciousness;
understanding, intelligence, saMhitup. • finding , acquisition , gain ChUp.
•• #saMvitti perception , feeling , sense of (comp.) sarvad.

*vlm.11. Which by its omniscience becomes the all that is present in its
knowledge, and which we take by our misjudgment for real entities in this
world, (when our ignorance mistakes the manifest world for its latent
cause).

*sv.10.11 It is the reality in all substances, that which endows the

substances with their essential characteristic.

अविद्यमानाः सत्.भावा विचार.विशर.आरवः ।

avidyamAnA: sat.bhAvA* vicAra.vizara.Arava: |

अहम् आदौ जगत्.जाले मिथ्या.अभ्रम् अभर.आत्मनि ॥६।५९।१२॥

aham Adau jagat.jAle mithyA.abhram a.bhara.Atmani ||6|59|12||

.

avidyamAnA: sad.bhAvA: vicAra.vizara.Arava: |

aham Adau jagat.jAle

*I am *

*in the beginning of the world.net <http://world.net> *

mithy*A.a*bhram abharAtmani ||6|59|12||

#zRR – to break, SHEAR off. .> #vizRR .>vizara – tearing asunder, killing,

a disease • #vizaraNa.

*vlm.12. We take ourselves the world in mistake of the soul, but all these
mistaken entities vanish away before the light of reason.

*sv.12 The notion of 'world' arises only when the spirit of enquiry is
absent. But, 'I' am before the world was.

को नु भूत्वानुबध्नामि वृत्‍तिं कथमवाप धीः ।

ka: nu bhUtvA anubadhnAmi vRttim katham avApa dhI: |

आद्यमध्यान्तमानानि संकल्पकलनान्यहम् ॥६।५९।१३॥

Adya.madhya.anta=mAnAni saMkalpa.kalanAni aham ||6|59|13||

.

ka: nu bhUtvA anubadhnAmi /

vRttim katham avApa dhI: =

Adya.madhya.anta=mAnAni \

saMkalpa.kalanAni aham

*. *

*"Who then has been?"*

*I ask.*

*"How has thought got its motion?" *

*In the beginning, now, and at the end*

*I am my own conceptual imagining.*

ब्रह्माकाशमनाद्यन्तं कैवेयत्ता ममात्मनः ।

brahmAkAzam anAdyantam kA iva iyattA mama Atmana: |

इति निश्चयवानन्तः सम्यग्व्यवहृतिर्बहिः ॥६।५९।१४॥

iti nizcayavAn anta: samyak.vyavahRti: bahi: ||6|59|14||

.

brahmAkAzam anAdyantam kA iva iyattA mama Atmana: iti nizcayavAn anta:

samyak.vyavahRti: bahi:

*. *

ब्रह्माकाज़म् – "The Space of Brahmâ/Brahman is

अनाद्यन्तं – without beginning and end.

का इव इयत्ऽता मम आत्मनः – What is the this.ness of my soul?"

इति निज़्चयवान्अन्तः – Inside, this certainty;

सम्यग्.व्यवह्ऱ्तिर्बहिः – outside, business.as.usual. *the brahmic Space
has no end or beginning.*

*Whereabouts then is the This.ness of my soul?"*

*Inside, this certainty;*

*outside,*

*it is business.as.usual.*

*VA: . केवेयत्ता .? first part is not clear

Having such determination inside, even while doing a lot outside...

*AS: The word breaks as का इव इयत्ता (what is this limitedness . iyattA)

The meaning is joined with the second line of previous verse.
The meaning is "I, who creates everything by my determination throughout
infinite time in the infinite space called Brahma, how can my soul be
limited to this (worldly concerns)?
.

#>i *pronom. base. ..> #*iyat* – so much. ..> #iyattA – the state of being
"this much"; of such extent, quantity, fixed measure or quantity, so much •.•
brahm*A*kAzam anAdyantam kA iva *iyattA* mam*a A*tmana: | iti nizcayavAn
anta: samyag.vyavahRti: bahi: ||6|59| `y6059.014.

*vlm.13. The vacuum of brahmA or the space occupied by the Divine spirit,
is without its beginning and end, and cannot be comprehended within the
limited space of our souls; knowing this for certain, the wise are employed
in their outward duties.

उदय.अस्तमय.उन्मुक्त.स्थितिः अन्तः स सर्वदा ।

udaya.astamaya.unmukta.sthiti: anta: sa* sarvadA |

न अस्तम् एति न च उदेति मनः सम.सम.स्थितम् ॥६।५९।१५॥

na astam eti na ca udeti mana: sama.sama.sthitam ||6|59|15||

.

udaya.astamaya.unmukta.sthiti: anta: sa* sarvadA |

na astam eti na ca udeti

mana: sama.sama.sthitam

*. *

*This state free from rising and setting*

*is*

*always*

*within.*

*It does not set*

*nor does it rise.*

*manas.Mind is*

*the Same set in the Same.*

*vlm.15. ... the evenness of its tenor.

यस्य स्वस्य इव शून्यत्वम् स महात्मा इव तद् वपुः ।

yasya svasya iva zUnyatvam sa* mahAtmA iva tat vapu: |

भाव.अद्वैत.पदारूढः सुषुप्त.परया धिया ॥६।५९।१६॥

bhAva.advaita.padArUDha: suSupta.parayA dhiyA ||6|59|16||

.

*The person who dwells in emptiness while in the body, is like *

*a mahatma , dwelling in non.duality, his thoughts like dreams. *

yasya svasya tad.vapu: iva zUnyatvam –

*one whose self is empty – *

*sa* *mahAtmA iva –

*he is like a mahatma Great Self – *

bhAva.advaita.pada.ArUDha: –

*having attained the state of nonDual experience – *

suSupta.parayA dhiyA –

*his thoughts like dreams *

.

.AB. ... tathA ca Ahu: "bhAvAdvaitam sadA kuryAt kriyAdvaitam na karhi.cit

| advaitam triSu lokeSu nAdvaitam guruNA saha" ||6|59|

*vlm.16. He whose mind is as vacant as the empty air, is called a mahátmá
or great soul, and his mind resting in the state of unity, remains with the
body in a state of sound sleep. (But this evenness is inadmisseble in
business and behaviour to a preceptor. So it is said, [Sanskrit .]

*sv.17 15.18 He who has thus realised the truth is free from all beginnings
and all ends. He who is thus equipped with the spirit of non.duality (as if

he is in deep sleep, though awake) is not disturbed though actively engaged
in life. Such a person is liberated here and now.

व्यवहार्यपि संक्षोभं नेत्‍यादर्शनरो यथा ।

vyavahAri api saMkSobham na iti Adarza.nara: yathA |

आदर्शपुरुषस्‍येव व्यवहारवतोऽपि च ॥६।५९।१७॥

Adarza.puruSasya iva vyavahAravata: api ca ||6|59|17||

.

vyavahAri api saMkSobham /

na iti Adarza.nara: yathA =

Adarza.puruSasya iva \

vyavahAravata: api ca

.

vyavahArI

*the worldly, ordinary person *

api saMkSobham

*although troubled *

na iti – not like .. yathA Adarza. like a reflective, perceptive, ideal ..
nara: – human ..

Adarza.puruSasya – of a reflective person .. iva vyavahAra.vata: api ca –

are all the qualities of an ordinary man

saMkSobha saM.kSobha . m. a violent shock or jolt, jerk, overturning,

upsetting • commotion, disturbance, agitation, excitement • pride,
arrogance

Adarza A.darza . m. the act of perceiving by the eyes • a looking.glass,
mirror; ideal perfection ¶ m. looking.glass, mirror; reflected image;

illustration, copy, commentary.

*vlm.17. The man of business also who preserves the evenness of his mind,
remains as undisturbed under the press of his duties, as the reflexion of
one in a mirror. They are both the same, being but shadows of reality.

*sv.17 15.18 He who has thus realised the truth is free from all beginnings
and all ends. He who is thus equipped with the spirit of non.duality (as if

he is in deep sleep, though awake) is not disturbed though actively engaged
in life. Such a person is liberated here and now.

The ordinary man, troubled, is not like a reflective one;

and yet a reflective person is like an ordinary one.

न यस्य हृदय.उल्लेखो मनाक्.अपि स मुक्ति.भाक् ।

na yasya hRdaya.ullekha: manAk.api sa* mukti.bhAk |

अ.विभागम् इव आदर्शे चित्.मणौ प्रतिबिम्बति ॥६।५९।१८॥

a.vibhAgam iva Adarze cit.maNau pratibimbati ||6|59|18||

.

*there are no words that can describe *

*someone who enjoys mukti.Freedom, *

*without separateness*

*like a reflection*

*that sparkles as the Jewel of Consciousness*

*.*

na yasya hRdaya.ullekha: manAk.api sa* mukti.bhAk a.vibhAgam iva Adarze
cit.maNau pratibimbati

चितेः परम.नैर्मल्याद् व्यवहारः यथा गतः ।

cite: parama.nairmalyAt vyavahAra: yathA gata: |

चित्.चमत्.कृतिः एव इयम् जगत् इति अवभासते ॥६।५९।१९॥

cit.camat.kRti: eva iyam jagat iti avabhAsate ||6|59|19||

.

cite: – of Chit —

parama.nairmalyAd – out of the absolute purity —

vyavahAro yathA gata: – thus come to activation —

cic.camatkRti: eva iyam – this very Chit.wonder —

jagad ity avabhAsate – appears as this world —

*vlm.19. So let a man discharge the customary duties of life as they occur
to him, with the pure transparent of his mind; as all the creatures of god
perform their several parts, like images imprinted in the divine intellect.

*sv.19.20 What appears to be the world here is truly the magic (the work)

of the infinite consciousness. There is no unity here, nor is there
duality. My instructions, too, are of the same nature! The words, their
meaning, the disciple, the wish (or the effort of the disciple) and the
guru's ability in the use of the words — all these are also the play of the
energy of the infinite consciousness!

However this world goes, seen from the purity of Consciousness,

it is only the wondrous shining of that pure Chit Consciousness.

न इह अस्ति ऐक्यम् न च द्वित्वम् मम आदेशः अपि तन्मयः ।

na iha asti aikyam na ca dvitvam mama Adeza: api tanmaya: |

वाच्य.वाचक.शिष्या.ईहा.आ.गुरु=वाक्यैः चमत्.कृतैः ॥६।५९।२०॥

vAcya.vAcaka.ziSyA.IhA.A.guru=vAkyai: camat.kRtai: ||6|59|20||

.

na iha asti aikyam –

*not here it is unity — *

na ca dvitvam –

*and not duality — *

mama Adeza.: api –

*is my instruction, but — *

tan.maya: –

*That.consisting — *

vAcya.vAcaka.ziSyA IhA / (iha) –

*learning here what is to be said — *

A.guru=vAkyai: camat.kRtai: –

*according to the guru's wonder.working words — *

< A.guru tad.vAkyAt > Comm. —

*vlm.20. There is no unity nor duality in the divine intellect, (where the
images are neither inseparably attached to nor detached from it); the
application of the words I and thou to one or the other is all relate to
the same, and they have come to use from the instruction of our elders.
(Human language is learned by imitation).

*sv.19.20 What appears to be the world here is truly the magic (the work)

आत्मना आत्मनि शान्ता एव चित् चमत्कुरुते चिति ।

AtmanA Atmani zAntA eva cit camatkurute citi |

चित्.प्रस्पन्दः हि संसारः तद् अस्पन्दः परम् पदम् ॥६।५९।२१॥

cit.praspanda: hi saMsAra: tat a.spanda: param padam ||6|59|21||

.

AtmanA Atmani zAntA eva cit camatkurute citi cit.praspanda: hi saMsAra: tat
a.spanda: param padam

*. *

*by itself in the self,*

*the very peaceful consciousness works its wonders in consciousness*

*: *

*the vibrancy of consciousness is just this saMsAra*

*: *

*That, non.vibrating, is the perfect state*

*.*

*vlm. ...; it is the pulsation of [chit.Consciousness] which displays the
universe, as its vivarta or development, and this pulsation is [its]
Omnipotence.

चित्.स्पन्द.शमनेन इयम् परिशाम्यति संसृतिः ।

cit.spanda.zamanena iyam parizAmyati saMsRti: |

महा.चित्ते नते ऽर्थ.ईश.भावा* यः भावनाक्षयः ॥६।५९।२२॥

mahA.citte nate artha.Iza.bhAvA* ya: bhAvanAkSaya: ||6|59|22||

*. *

cit.spanda.zamanena iyam

parizAmyati saMsRti:

mahA.citte nate arthaiMza.bhAvA yo bhAvanAkSaya:

TPD: महाचित्तेनतेथौंशभावायो ...

KG: महाचित्ते नतेऽर्थौऽशभावा यो ...

VLM: महाचित्ते न तेऽर्थौऽशभावा यो ...

.AB. citte nate pariNate sati ya: aMza.bhAvasya ... ||6|59|

*vlm.22. The pulsation of the Divine Intellect being put to a stop, there
ensues a cessation of the course of the universe, and as it with the
Absolute Intellect, so it is with its parts of individual intellects, whose
action and inaction spread out and curb the sphere of their thoughts.

*sv.21 21.22 In the peace of one's own inner being, consciousness vibrates
and the world.vision arises.

mahAcitte nate arth*a: *aMza+bhAva+ayo

I am using the underbar to denote avagraha and + to indicate samAsa.

Thus, KG is closest to the true words, except "bhAvA yo" should be joined
as one word.

चित्स्पन्दशमनेनेयं परिशाम्यति संसृतिः ।

*VA: . second line, please.

*AS: The line is problematic since several words are to be assumed
implicitly.
When the great mind is stabilized (सति सप्तमी here) , the feelings of being

part of the world (aMzabhAvAH) [also subsides . missing words] which is a

reduction of emotions/desires, the goal (arthaH).
The word nata is used two ways: In the first case it is explained as

pariNata . developed and this means the citta has matured into mahAcitta.
In the second case, the aMzabhAvAH are said to become natAH . meaning

subsided. These words are missing, of course.

अ.सन् अपि स्व.भावम् तत् संवित्.स्पन्द उदाहृतम् ।

a.san api sva.bhAvam tat saMvit.spanda* udAhRtam |

शून्यत्वम् अजडम् यत् तत् परम् आहुः चितेः वपुः ॥६।५९।२३॥

zUnyatvam a.jaDam yat tat param Ahu: cite: vapu: ||6|59|23||

.

a.san.n api sva.bhAvam tat saMvit.spanda udAhRtam |

zUnyatvam a.jaDam yat tat param Ahu: cite: vapu:

*vlm.23. What is called consciousness or its action, is a nonentity in
nature; and that which is a mere vacuum, is said to be the subtile body of
the Intellect. (i. e. The intellectual powers have no material forms).

*sv.23 If that consciousness does not vibrate, there will be no
world.vision.

तत्त्वेन भावन.आयत्ता संसृतिः सा अनुभूयते ।

अ.भावना.मात्र.लयात् सा च निःसार.रूपिणी ॥६।५९।२४॥

tattvena bhAvana.AyattA saMsRti: sA anubhUyate |

a.bhAvanA.mAtra.layAt sA ca ni:sAra.rUpiNI ||6|59|24||

*. *

tattvena bhAvana.AyattA saMsRti: sA anubhUyate a.bhAvanA.mAtra.layAt sA ca

ni:sAra.rUpiNI

.

*vlm.24. The world appears as an entity, by our thinking it as such; but it
vanishes upon our ceasing to think as such, like the disappearance of
figures in a picture, when it is burnt down to ashes.

*sv.24 The mind is but the movement in consciousness.

केवलम् केवली.भावात् तत् रूपा सा एव शिष्यते ।

kevalam kevalI.bhAvAt tat rUpA sA eva ziSyate |

चित्.स्पन्दम् एव संसार.चक्र=प्रवहनम् विदुः ॥६।५९।२५॥

cit.spandam eva saMsAra.cakra=pravahanam vidu: ||6|59|25||

.

*the kevala Entirety,*

*from the state of entirety*

*retains only that form,*

*for cit.spanda Consciousness.Vibration*

*is well.known.as <http://well.known.as> the whirling of the saMsAra wheel.*

.

kevalam kevalI.bhAvAt tat rUpA sA eva ziSyate cit.spandam eva
saMsAra.cakra=pravahanam vidu:

.

vlm

मातृ.मान.प्रमेय=आदि कटक.आदि इव हेमनि ।

mAtR.mAna.prameya=Adi kaTaka.Adi iva hemani |

पृथग् अस्ति न च स्पन्दः चितेः या संसृतिः भवेत् ॥६।५९।२६॥

pRthak asti na ca spanda: cite: yA saMsRti: bhavet ||6|59|26||

*. *

*the measurer,*

*the measure,*

*the measurable—*

*these are like bracelets in gold .*

*for the vibration is not separate from the consciousness*

*which becomes the saMsAric evolution.*

** *

mAtR.mAna.prameya=Adi kaTaka.Adi iva hemani pRthak asti na ca spanda: cite:

yA saMsRti: bhavet

चित्तम् एव चिति.स्पन्दः तद् अबोधः हि संसृतिः ।

# citi

# citspanda

*vlm.27. The mind is the pulsation of the intellect, and it is want of this
knowledge that frames a separate world; as it is ignorance of the gold
work, that makes the jewel appear as another thing.

*sv.28 26.28 Thus a cycle is formed. Ignorance and mental activity are

perpetuated by each other.

.

vlm

बोध.मात्र.विलीने अस्मिञ् छुद्धा चित् राम शिष्यते ।

bodha.mAtra.vilIne asmin* zuddhA cit rAma ziSyate |

स्वभाव.बोध.मात्रेण क्षीयते भोग.वासना ॥६।५९।२८॥

svabhAva.bodha.mAtreNa kSIyate bhoga.vAsanA ||6|59|28||

.

bodha.mAtra.vilIne asmin zuddhA cit rAma ziSyate svabhAva.bodha.mAtreNa

kSIyate bhoga.vAsanA

.

*vlm.28. The mind being wholly absorbed in the intellect, there remains
this pure intellect alone; as the nature of one's self or soul being known,
there is an end of worldly enjoyments. (He that has known the intellectual
world, is not deluded by his sensuous mind; and whoever has tasted his
spiritual bliss, does not thirst for sensual pleasures).

*sv.28 26.28 Thus a cycle is formed. Ignorance and mental activity are
perpetuated by each other.

भोग.अभावनम् एव इह परमम् ज्ञत्व.लक्षणम् ।

bhoga.abhAvanam eva iha paramam jJatva.lakSaNam |

इतो न अभिमताः सर्वे ज्ञस्य भोगाः स्वभावतः ॥६।५९।२९॥

ita: na abhimatA: sarve jJasya bhogA: svabhAvata: ||6|59|29||

.

bhoga.abhAvanam eva iha paramam jJatva.lakSaNam ito na abhimatA: sarve

jJasya bhogA: svabhAvata:

.

*vlm.29. Disregard of enjoyments is an education of the highest wisdom;
hence no kind of enjoyments is acceptable to the wise: (cursed are they
that hunger and thirst for enjoyments of this world).

*sv.29 29.30 When the inner intelligence is awakened, the craving for

pleasure ceases: this is the nature of the wise.

भवन्ति को ऽति.तृप्ते हि दुर्.अन्नम् किल वाञ्छति ।

bhavanti ka: ati.tRpte hi dur.annam kila vAJchati |

एतत् एव परम् विद्धि ज्ञत्वस्य अ.पर.लक्षणम् ॥६।५९।३०॥

etat eva param viddhi jJatvasya a.para.lakSaNam ||6|59|30||

.

bhavanti ka: ati.tRpte hi durannam kila vAJchati

etat eva param viddhi jJatvasya a.para.lakSaNam

*vlm.30. Know this to be another indication of wisdom, that no man that has
eaten to satiety has ever a zest for any bad food that is offered to him.
(i. e. No sensual pleasure is delectable before spiritual bliss).

*sv.29 29.30 When the inner intelligence is awakened, the craving for

pleasure ceases: this is the nature of the wise.

स्व.भावेन एव भोगानाम् यत् किल अन्.अभिवाञ्छनम् ।

sva.bhAvena eva bhogAnAm yat kila an.abhivAJchanam |

चित् तत्.स्पन्दा एव सर्व.आत्म.रूपिणि अस्ति इति निश्चयः ॥६।५९।३१॥

cit tat.spandA eva sarva.Atma.rUpiNi asti iti nizcaya: ||6|59|31||

.

svabhAvena.eva bhogAnAm yat kila anabhivAJchanam cit tat.spandA.eva
sarvAtma.rUpiN*i *asti iti nizcaya:

.

*vlm.31. Another sign of wisdom is our natural aversion, to enjoyments, and
is the sense of one's perception of all pleasures, in the vibrations of his
intellect: (i. e. the mind is the store house of all pleasures).

*sv.31 In him this cessation of craving for pleasure is therefore natural
and effortless.

यो ऽन्तः प्ररूडः सु.अभ्यासः ज्ञत्व.शब्देन स स्मृतः ।

ya: anta: prarUDa: su.abhyAsa: jJatva.zabdena sa* smRta: |

यो न भुङ्क्ते भुज्यमानान् अपि भोगान् स बुद्धिमान् ॥६।५९।३२॥

ya: na bhuGkte bhujyamAnAn api bhogAn sa* buddhimAn |

लोक.अनुरोध.सिद्धि.अर्थम् स हन्ति लगुडैः नभः ।

loka.anurodha.siddhi.artham sa* hanti laguDai: nabha: | ||6|59|32||

*. *

ya: anta: prarUDa: su.abhyAsa: jJatva.zabdena sa* smRta: ya: na bhuGkte
bhujyamAnAn api bhogAn sa* buddhimAn loka.anurodha.siddhi.artham sa* hanti
laguDai: nabha:

.

zgl#prim. #*laguDa, *#lakuTa *–m..* a stick , staff , club MBh.&c.

*vlm.32. He is known as a wise man, who has this good habit of his deeply
rooted in his mind, and he is said to be an intelligent man, who refrains
from enjoying whatever is enjoyable in this world. (For thy shall hunger
hereafter, who stuff themselves with plenty here below. St. Mathew Ch.v).

*sv.32 He knows that it is the energy of the self that experiences the
experiences.

विना आकृत्रिमया बुद्ध्या न सिद्धिः अवगम्यते ॥६।५९।३३॥

vinA AkRtrimayA buddhyA na siddhi: avagamyate ||6|59|33||

.

vinA a.kRtrimayA buddhyA na siddhi: avagamyate

.

*vlm.33. Again whoso pursues after his perfection, in pursuance of the
examples of others, doth strike the air with a stick, or beat the bush in
vain in search of the same, because it requires sincerity of purpose to be
successful in anything: (and not the bodily practices of the ignorant, as
they do in Hatha Yoga).

*sv.33 He who, in order to please the public, refuses to experience what is
to be experienced, he indeed beats the air with a stick!

#kRtrima — adj. . made artificially, factitious, unnaturally or
non.spontaneously produced; falsified; not natural; simulated; adventitious
— akRtrima . none of the above — defined by Sarasvati at y3018.014… —

क्वचित् आत्मा.अवलोके च स्वाङ्ग.अवदलेनैः अपि ।

kvacit AtmA.avaloke ca svAGga.avadalenai: api |

चित् चेत्यम् चेत्य.कोटि.स्था तावत् पश्यति विभ्रमम् ॥६।५९।३४॥

cit cetyam cetya.koTi.sthA tAvat pazyati vibhramam ||6|59|34||

.

kvacit AtmA.avaloke ca svAGga.avadalenai: api cit cetyam cetya.koTi.sthA
tAvat pazyati vibhramam

.

*vlm.34. Some times thy emaciate and torture the body in order to have a
full view of the inner soul; (because they think to be an envelope of the
soul, and an obstruction to its full sight; but the intellectual soul,
being settled in a thousand objects of its intelligence, it sees only
errors instead of the light of the soul. (So the hermits, ascetics, monks,
and friars emaciate their bodies, and the religious fanatics torture their
persons in vain).

*sv.34 One attains self.knowledge by sometimes using appropriate means.

*VA: . Problems with the first part. Is it connected with the previous

verse, or not?

when in the vision of the self separate limbs are seen even

ocassionally, (? meaning is not clear)

(second part is connected with the next) .

as long as without awakening, self vibrates, and vibrations are seen

as knower.knowledge.countless knowable objects, only illusion is seen

*AS: The first part is giving a contrast to the previous line. The two
together say:
Without developing an artificial thought of (oneself being the eternal
Brahma) the success in actually experiencing it is not achieved.
In some places (or discussions) specific movements of limbs is (also)
described as (useful) for self realization.
These are simply described as useful training tools.

दल् #avadal . burst or fly open –

इदम् यावद् अबोधात्मा स्पन्दते स्पन्द.रूपिणी ।

idam yAvat a.bodhAtmA spandate spanda.rUpiNI |

सम्यक्.बोध.उदयो ऽन्तः स्यात् स्पन्द.अ.स्पन्द.दशाक्रमः ॥६।५९।३५॥

samyak.bodha.udaya: anta: syAt spanda.a.spanda.dazAkrama: ||6|59|35||

.

idam yAvat a.bodhAtmA spandate spanda.rUpiNI *. + *

samyag.bodh*a.u*day*a: *anta: syAt spanda.a.spanda.dazAkrama:

.

*vlm.35. So long doth the unconsious spirit flutter in its fickleness, and
goes on roving from one object to another; as the light of the
understanding do not rise and shine within it. (The ignorant are strangers
to rest and quiet).

*sv.35 35.37 Desire for liberation interferes with the fullness of the

self; absence of such desire promotes bondage! Hence, constant awareness is
to be preferred. The sole cause for bondage and liberation is the movement
in consciousness. Awareness of this ends this movement.

क्व अपि याति च संशान्त.दीपवत्.स.अभिधानकः ।

kva api yAti ca saMzAnta.dIpavat sa.abhidhAnaka: |

चितः प्रशान्त.रूपाया* दीपकायाः स्व.भावतः ॥६।५९।३६॥

cita: prazAnta.rUpAyA* dIpakAyA: sva.bhAvata: ||6|59|36||

.

kva api yAti ca saMzAnta.dIpavat.sa.abhidhAnaka:

cita: .* of Conciousness = *

prazAnta.rUpAyA* dIpakAyA: sva.bhAvata:

.

*vlm.36. But no sooner doth the light of the tranquil intellect, appear in
its brightness within the inward soul; than the flattering of the fickle
spirit is put to flight, like the flickering of a lamp after it is
extinguished.

*sv.35 35.37 Desire for liberation interferes with the fullness of the

स्पन्द.अस्पन्द=मयी न इह कथा एव अस्ति मनाक्.अपि ।

spanda.aspanda=mayI na iha kathA eva asti manAk.api |

यद् अस्पन्दस्य मरुतो न सत् न असत् न मध्यगम् ॥६।५९।३७॥

yat aspandasya maruta: na sat na asat na madhyagam ||6|59|37||

.

spand*a.a*spanda=mayI . *Something made of vibration and non.vibration? –
either or both . *n*a i*ha . *Not here!* . kath*A e*va asti manAg.api
. *However
could something exist?..even a bit,* . ya*t a*spandasya maruta: . *which
is, of the nonvibrant Air,* . na san na asan . *not the being nor the
nonbeing* . na madhyagam . *nor something gone.between*

*. *

*vlm.37. There is no such thing as vibration nor suspension of the tranquil
spirit; because the quiescent soul neither moves forward or backward, nor
has its motion in any direction.

*sv.35 35.37 Desire for liberation interferes with the fullness of the

रूपम् तदेव अ.संवित्ति.स्पन्दायाः परमम् चितेः ।

rUpam tadeva a.saMvitti.spandAyA: paramam cite: |

अभिन्नः स्यात् चितः स्पन्दः शुद्ध.चित्.स्फार.रूप.धृक् ॥६।५९।३८॥

abhinna: syAt cita: spanda: zuddha.cit.sphAra.rUpa.dhRk ||6|59|38||

.

rUpam tadeva a.saMvitti.spandAyA: paramam cite: abhinna: syAt cita: spanda:

zuddha.cit.sphAra.rUpa.dhRk

.

*vlm.38. The soul that is neither unconscious of itself, nor has any
vibration in it, is said to be calm and quiet; and as it remains in the
state of its indifference to vibrations, and gains its forms of pure
transparence, it is no more liable to its bondage in life, nor inquires its
moksha liberation to set it free from regeneration.

*sv.38 38.48 The egosense ceases the very moment one observes it, for it

has no support any longer. Then who is bound by whom or who is liberated by
whom?

न बन्धाय न मोक्षाय स्थित* आत्मनि केवलम् ।

na bandhAya na mokSAya sthita* Atmani kevalam |

चित् चेत् निरर्थ.संवित्ति.निर्वाणेन च विन्दते ॥६।५९।३९॥

cit cet nirartha.saMvitti.nirvANena ca vindate ||6|59|39||

.

na bandhAya na mokSAya

sthita Atmani kevalam *. + *

cit cet nirartha.saMvitti.nirvANena ca vindate

.

*vlm.39. The soul that is settled in itself (or the Absolute soul), has no
fear of bondage nor need of its liberation also; and the intellect being
without its intellection, or having no object to dwell upon, becomes
unconscious both of its Existence as well as extinction. (One that is

absorbed in his self meditation, is unconscious of everything in.esse et
non.esse).

*sv.38 38.48 The egosense ceases the very moment one observes it, for it

has no support any longer. Then who is bound by whom or who is liberated by
whom?

*VA: .cit is not known if mind is stupid (nirartha) and in nirvana (cont),

where bondage and liberation are not known even as words.

*AS: If (cet) one is completely absorbed in the soul, it leads to neither
bondage not liberation, (in fact) the meaningless perception (saMvitti) as
well as its total lack (nirvANa) are not obtained (by such a person).

तत् बन्ध.मोक्ष.पक्ष.आदेः नाम अप्य् इह न विद्यते ।

tat bandha.mokSa.pakSa.Ade: nAma api iha na vidyate |

मोक्षः अस्तु इति एव बोधः अन्तः पूर्णता क्षय.कारणम् ॥६।५९।४०॥

mokSa: astu iti eva bodha: anta: pUrNatA kSaya.kAraNam ||6|59|40||

.

tat bandha.mokSa.pakSa.Ade: .* the views of Bondage & Freedom = *

nAma api iha na vidyate *– have names but are not known.to.be
<http://known.to.be> + *

mokSa: astu iti eva bodha: anta: pUrNatA kSaya.kAraNam

.

*vlm.40. He that is full in himself with the spirit of God, is equally
ignorant both of his bondage and liberation; because the desire of being
liberated, indicates want of one's self sufficiency and perfection (or
rather the sense of his bondage, from which he wants to be liberated).

*sv. The egosense ceases the very moment one observes it, for it has no
support any longer. Then who is bound by whom or who is liberated by whom?

#*pakSa* pakṣa . m. – (bird's) wing , (army's) flank, (month's) half, a
fortnight ("fourteen.night") • party, faction, troop, class • one of two
cases, alternative (pakṣe on the other hand, ..° with regard to) •
supposition, thesis, the subject of a syllogism; action, law.suit.
Abstr. #pakSatA f., .tva n.

समाः तु इति अपि बन्धः ते श्रेयो ऽ.संवेदनम् परम् ।

samA: tu iti api bandha: te zreya: a.saMvedanam param |

यद् अन्.आभासम् अजडम् तत् विद्धि परमम् पदम् ॥६।५९।४१॥

yat an.AbhAsam a.jaDam tat viddhi paramam padam ||6|59|41||

.

samA: tu iti api bandha: te zreya*: *asaMvedanam param yat anAbhAsam

ajaDam tat viddhi paramam padam

.

*vlm.41. "Let me then have my equanimity and not my liberation," This
desire is also a bondge in itself; and it is the unconsciousness of these,
which is reckoned as our chief good. For know the Supreme state to be that,
which is pure intelligence and without a shadow,

*sv.38 38.48 The egosense ceases the very moment one observes it, for it

has no support any longer. Then who is bound by whom or who is liberated by
whom?

चितः स्वरूपम् संस्थानम् अचेत्य.उन्मुखता.आत्मकम् ।

cita: svarUpam saMsthAnam a.cetya.unmukhatA.Atmakam |

यः संकल्पन.शब्दार्थ.रूपः स्पन्दः महा.चितः ॥६।५९।४२॥

ya: saMkalpana.zabdArtha.rUpa: spanda: mahA.cita: ||6|59|42||

.

cita: svarUpam saMsthAnam .* the nature of Conciousness is established = *

a.cety*a.u*nmukhata.Atmakam

ya: saMkalpana.zabdArtha.rUpa: *which is a form of conceptual meaning *

spanda: mahA.cita: *vibration of Great.Consciousness. *

*vlm.42. The restoration of the intellect to its proper form consists in
divesting it of all its intelligibles; and that form of it (which is marked
by desire or the prurient soul), is no more than the oscillation of the
great Intellect. (All animal souls are vibrations of the Divine spirit).

*sv.38 38.48 The egosense ceases the very moment one observes it, for it

has no support any longer. Then who is bound by whom or who is liberated by
whom?

बन्ध.मोक्ष.आदिक.अर्हः असौ प्रेक्ष्यमानः प्रनश्यति ।

bandha.mokSa.Adika.arha: asau prekSyamAna: pranazyati |

प्रेक्षणात् एव संशान्ते तु अहम्.भावे निरास्पदे ॥६।५९।४३॥

prekSaNAt eva saMzAnte tu aham.bhAve nirAspade ||6|59|43||

.

bandha.mokSa.Adika.arha: asau prekSyamAna: pranazyati prekSaNAt eva

saMzAnte tu aham.bhAve nirAspade

.

#nirAspada

*vlm.43. That only is subject to bondage and liberation, which is seen and
destructible in its nature; (i. e. the visible and perishable body); and
not the invisible soul, which take the name of ego, and has no position nor
form or figure of itself.

*sv. The egosense ceases the very moment one observes it, for it has no
support any longer. Then who is bound by whom or who is liberated by whom?

न विद्मः केन किं कस्य बध्यते वाथ मुच्यते ।

na vidma: kena kim kasya badhyate vA atha mucyate |

संकल्प एव रचिते बुधश्चेदविभागवान् ।। ४४

saMkalpa* eva rAjate budha: cet a.vibhAgavAn ||6|59|44||

.

na vidma: kena kim kasya . We do not know whereby, what, whose is ... .

badhyate vA atha mucyate . ... it is that binds or.else frees. .

saMkalpa.: eva rAjate . It is only Samkalpa Conception that shines .

budhaz cet a.vibhAgavAn

#bhaj .>#vibhaj .>#*vibhAga* *–m..* distribution, apportionment rv. •

partition of inheritance in law • a share, a constituent part of anything •

division, distinction, difference • #vibhAg*ena*, separately, singly, in

detail; cf. also #yogavibhAga – {making two rules when one will do!} •

disjunction (opp. to #saMyoga. and regarded in nyAya as one of the 24
guNas). •• #*nir*vibhAga . without distinctions, y3014.029.

*vlm.44. We know not what thing it is, that is brought under or loosened
from bondage by any one. It is not the pure desire which the wise form for
themselvee, and does not affect the body. (It is the vibration of mind
acting upon the body, and causing its actions that subjects to Bondage).

*sv.38 38.48 The egosense ceases the very moment one observes it, for it

has no support any longer. Then who is bound by whom or who is liberated by
whom?

.

if wise creates a notion, is is non.divided non.notion, non.vibration,

total and unlimited (जातम्.अवारितम्).

*AS: If a wise person creates a determination (saMkalpa) to do (some
action) but without having associated mental isolation (like my decision,

someone else's decision etc.), then it is really a non.decision,

non.vibration, and all creation is unimpeded by it.

तदसंकल्पमस्पन्दं सर्वम् जातमवारितम् ।

tat a.saMkalpam a.spandam sarvam jAtam avAritam |

स्पन्दे स्पन्द.मये वाते तन्मयत्वात्सदा जिता ॥६।५९।४५॥

spande spanda.maye vAte tanmayatvAt sadA jitA ||6|59|45||

.

tat asaMkalpam aspandam /

sarvam jAtam avAritam =

spande spandamaye vAte \

tanmayatvAt sadA jitA

.

#avArita

*vlm.45. It is therefore, that the wise practise the restraint of their
respiring breath, in order to restraint their desires and actions; and
being devoid of these, they become as the pure Intellect.

*sv.38 38.48 The egosense ceases the very moment one observes it, for it

has no support any longer. Then who is bound by whom or who is liberated by
whom?

तदसंकल्पमस्पन्दं सर्वं जातमवारितम् ।

*VA: . second part, connected with the next half.

संक्षीणे न च संसारः निस्पन्दे चिद्घने स्थिते ।

saMkSINe na ca saMsAra: nispande cit.ghane sthite |

चित्तेज एव चित्स्पन्द इति बुद्धे निरन्तरम् ॥६।५९।४६॥

cit.teja* eva cit.spanda* iti buddhe nirantaram ||6|59|46||

.

saMkSINe na ca saMsAra: /

nispande cit.ghane sthite =

cit.teja eva cit.spanda \

iti buddhe nirantaram

.

*vlm.46. These being suppressed, the idea of the world is lost in the
density of the intellect; because the thoughts of the mind, are caused by
the vibration of the intellect only; (and set in also in the same).

*sv.38 38.48 The egosense ceases the very moment one observes it, for it

has no support any longer. Then who is bound by whom or who is liberated by
whom?

व्यतिरिक्‍तश्‍चितः स्पन्दो न किंचिदवशिष्यते ।

vyatirikta: cita: spanda: na kiMcit avaziSyate |

अस्मिन्दृश्यमये दीर्घस्वप्ने स्वप्नान्तरम् व्रजन् ।

asmin dRzya.maye dIrgha.svapne svapna.antaram vrajan |

न ज्ञो मोहमुपादत्ते सर्वगत्वात्स्वसंविदः ॥६।५९।४७॥

na jJa: moham upAdatte sarva.gatvAt sva.saMvida: ||6|59|47||

.

vyatirikta: cita: spanda: /

na kiMcit avaziSyate =

asmin dRzya.maye dIrgha./svapne svapna.antaram vrajan =

na jJa: moham upAdatte \

sarva.gatvAt sva.saMvida:

.

*vlm.47. Thus there remains nothing, nor any action of the body or mind,
except the vibration of the intellect; and the phenomenal world is no
other, than a protracted dream from one sight to another. The learned are
not deluded by these appearances,

which they know to be exhibitions of their own minds.

*sv.38 38.48 The egosense ceases the very moment one observes it, for it

has no support any longer. Then who is bound by whom or who is liberated by
whom?

यत्‍रोदेति प्रसभमनिशं सर्गसंवित्तिसत्ता

yatra udeti prasabham anizam sarga.saMvitti.sattA

यस्मिन् एते सकलकलनाकारपङ्का गलन्ति ।

yasmin ete sakala.kalanAkAra.paGkA galanti |

उद्यन्त्‍येते स्वदनसुभगं यत्र सर्वोपलम्भा

udyanti ete svadana.subhagam yatra sarva.upalambhA

ध्यानेनैवम् तमवगमय प्रत्यगात्मानमन्तः ॥६।५९।४८॥

dhyAnena evam tam avagamaya pratyak.AtmAnam anta: ||6|59|48||

.

prasabha*

galan*.ti

svadana*

avagamaya*

pratyak*

.

yatra*.where* udeti.*arising* prasabha*.m anizam.*constantly* sarga
*.creation*.*Samvitti.Understanding*.sattA*.real.state* /

yasmin.*in.which* ete.*these.ones* sakala*.with.parts/total*.kalana.
*effecting/producing*.AkAra.*formation*.paGka.*clay/mud*.A galan*.ti =

udyan.*rising\offering*.ti ete.*these.ones* svadana*.subhaga.
*lucky/comfortable/beautiful*.m yatra*.where* sarva*.all/every*.upalambha.
*perceiving/ascertaining/recognition*.A \

*Dhyâna.Meditation*.ena evam*.so* tam.*it/him* avagamaya* pratyak*.AtmAnam
*.thm.self* anta:.*within\end*

.

#sa: .> #sabh .>#*prasabha *ibc. = (अम् ind.) forcibly , violentl*i *MBh.
&c (cf. प्र.सह्य).

*vlm.48. Know in thy meditation within thyself that recondite soul, which
gives rise to our consciousness of the essences of things, appearing
incessantly before us; and in which all these phantasms of our brain,
dissolve as dirt in the water; and in which all our perceptions and
conceptions of the passing world are flowing on as in a perpetual stream.

*sv.38 38.48 The egosense ceases the very moment one observes it, for it

has no support any longer. Then who is bound by whom or who is liberated by

whom? . NOTE: The very essence of the Bhagavad Gita is found in these

chapters— and many verses are quoted verbatim.

@@@

DN6059 SELF AND WORLD 2.SP29.30

वसिष्ठ उवाच ।

vasiSTha uvAca |

एताम् दृष्टिम् अवष्टभ्य, राघव, अघ.विनाशिनीम् ।

etAm dRSTim avaSTabhya, rAghava, agha.vinAzinIm |

तिष्ठ निःसङ्ग.संन्यास.ब्रह्मार्पण.मय.आत्मकम् ॥६।५९।१॥

tiSTha ni:saGga.saMnyAsa.brahmArpaNa.maya.Atmakam ||6|59|1||

यस्मिन् सर्वम् यतः सर्वम् यः सर्वम् सर्वतः च यः ।

yasmin sarvam yata: sarvam ya: sarvam sarvata: ca ya: |

यश् च सर्वमयः नित्यम् आत्मानम् विद्धि तम् परम् ॥६।५९।२॥

ya: ca sarvamaya: nityam AtmAnam viddhi tam param ||6|59|2||

दूरस्थम् अप्य् अदूरस्थम् सर्वगम् तत्.स्थम् एव च ।

dUrastham api a.dUrastham sarvagam tat.stham eva ca |

तत्.स्थः सत्ताम् अवाप्नोषि तत् एव आसि अस्त.संशयः ॥६।५९।३॥

tat.stha: sattAm avApnoSi tat eva Asi asta.saMzaya: ||6|59|3||

यत् संवेद्य.विनिर्मुक्तम् संवेदनम् अनिर्मितम् ।

yat saMvedya.vinirmuktam saMvedanam anirmitam |

चेत्यमुक्तम् चित्.आभासम् तत् विद्धि परमम् पदम् ॥६।५९।४॥

cetyamuktam cit.AbhAsam tat viddhi paramam padam ||6|59|4||

सा परा परमा काष्ठा सा दृषाम् दृक्.अनुत्तमा ।

sA parA paramA kASThA sA dRSAm dRk.anuttamA |

सा महिम्नाम् च महिमा गुरूणाम् सा तथा गुरुः ॥६।५९।५॥

sA mahimnAm ca mahimA gurUNAm sA tathA guru: ||6|59|5||

स आत्मा त* च विज्ञानम् स शून्यम् ब्रह्म तत्परम् ।

sa* AtmA ta* ca vijJAnam sa* zUnyam brahma tatparam |

तत् श्रेयः स शिवः शान्तः सा विद्या सा परा स्थितिः ॥६।५९।६॥

tat zreya: sa* ziva: zAnta: sA vidyA sA parA sthiti: ||6|59|6||

यो ऽयम् अन्तः चितेः आत्मा सर्व.अनुभव.रूपकः ।

ya: ayam anta: cite: AtmA sarva.anubhava.rUpaka: |

यत्र स्वदन्ते सर्वाणि स्वात्म.द्रव्याणि सत्तया ॥६।५९।७॥

yatra svadante sarvANi svAtma.dravyANi sattayA ||6|59|7||

स जगत्.तिल=तैल.आत्मा स जगत्.गृह=दीपकः ।

sa* jagat.tila=taila.AtmA sa* jagat.gRha=dIpaka: |

स जगत्.पादप=रसः स जगत्=पशु.पालकः ॥६।५९।८॥

sa* jagat.pAdapa=rasa: sa* jagat=pazu.pAlaka: ||6|59|8||

स तन्तुर् भूत.मुक्तानाम् परिप्रोत.हृत्.अम्बरः ।

sa* tantu: bhUta.muktAnAm pariprota.hRt.ambara: |

स भूत.मरिच.ओघानाम् परमा तीक्ष्णता तथा ॥६।५९।९॥

sa* bhUta.marica.oghAnAm paramA tIkSNatA tathA ||6|59|9||

स पदार्थे पदार्थत्वम् स तत्त्वम् यद् अन्.उत्तमम् ।

sa* padArthe padArthatvam sa* tattvam yat an.uttamam |

स सतो वस्तुनः सत्त्वम् असत्त्वम् वा अ.सतः स्वतः ॥६।५९।१०॥

sa* sata: vastuna: sattvam asattvam vA a.sata: svata: ||6|59|10||

यः स्व.वित्ति.विचित्रेण स्वयम् आत्मा एव लभ्यते ।

ya: sva.vitti.vicitreNa svayam AtmA eva labhyate |

सर्व एव जगत्.भावा अविचारेण चारवः ॥६।५९।११॥

sarva* eva jagat.bhAvA* a.vicAreNa cArava: ||6|59|11||

अविद्यमानाः सत्.भावा विचार.विशर.आरवः ।

avidyamAnA: sat.bhAvA* vicAra.vizara.Arava: |

अहम् आदौ जगत्.जाले मिथ्या.अभ्रम् अभर.आत्मनि ॥६।५९।१२॥

aham Adau jagat.jAle mithyA.abhram a.bhara.Atmani ||6|59|12||

को नु भूत्वा अनुबध्नामि वृत्तिम् कथम् अवाप धीः ।

ka: nu bhUtvA anubadhnAmi vRttim katham avApa dhI: |

आद्य.मध्य.अन्त=मानानि संकल्प.कलनानि अहम् ॥६।५९।१३॥

Adya.madhya.anta=mAnAni saMkalpa.kalanAni aham ||6|59|13||

ब्रह्माकाशम् अनाद्यन्तम् का इव इयत्ता मम आत्मनः ।

brahmAkAzam anAdyantam kA iva iyattA mama Atmana: |

इति निश्चयवान् अन्तः सम्यक्.व्यवहृतिर् बहिः ॥६।५९।१४॥

iti nizcayavAn anta: samyak.vyavahRti: bahi: ||6|59|14||

उदय.अस्तमय.उन्मुक्त.स्थितिः अन्तः स सर्वदा ।

udaya.astamaya.unmukta.sthiti: anta: sa* sarvadA |

न अस्तम् एति न च उदेति मनः सम.सम.स्थितम् ॥६।५९।१५॥

na astam eti na ca udeti mana: sama.sama.sthitam ||6|59|15||

यस्य स्वस्य इव शून्यत्वम् स महात्मा इव तद् वपुः ।

yasya svasya iva zUnyatvam sa* mahAtmA iva tat vapu: |

भाव.अद्वैत.पदारूढः सुषुप्त.परया धिया ॥६।५९।१६॥

bhAva.advaita.padArUDha: suSupta.parayA dhiyA ||6|59|16||

व्यवहार्य् अपि संक्षोभम् न इति आदर्श.नरः यथा ।

vyavahAri api saMkSobham na iti Adarza.nara: yathA |

आदर्श.पुरुषस्य इव व्यवहारवतः अपि च ॥६।५९।१७॥

Adarza.puruSasya iva vyavahAravata: api ca ||6|59|17||

न यस्य हृदय.उल्लेखो मनाक्.अपि स मुक्ति.भाक् ।

na yasya hRdaya.ullekha: manAk.api sa* mukti.bhAk |

अ.विभागम् इव आदर्शे चित्.मणौ प्रतिबिम्बति ॥६।५९।१८॥

a.vibhAgam iva Adarze cit.maNau pratibimbati ||6|59|18||

चितेः परम.नैर्मल्याद् व्यवहारः यथा गतः ।

cite: parama.nairmalyAt vyavahAra: yathA gata: |

चित्.चमत्.कृतिः एव इयम् जगत् इति अवभासते ॥६।५९।१९॥

cit.camat.kRti: eva iyam jagat iti avabhAsate ||6|59|19||

न इह अस्ति ऐक्यम् न च द्वित्वम् मम आदेशः अपि तन्मयः ।

na iha asti aikyam na ca dvitvam mama Adeza: api tanmaya: |

वाच्य.वाचक.शिष्या.ईहा.आ.गुरु=वाक्यैः चमत्.कृतैः ॥६।५९।२०॥

vAcya.vAcaka.ziSyA.IhA.A.guru=vAkyai: camat.kRtai: ||6|59|20||

आत्मना आत्मनि शान्ता एव चित् चमत्कुरुते चिति ।

AtmanA Atmani zAntA eva cit camatkurute citi |

चित्.प्रस्पन्दः हि संसारः तद् अस्पन्दः परम् पदम् ॥६।५९।२१॥

cit.praspanda: hi saMsAra: tat a.spanda: param padam ||6|59|21||

चित्.स्पन्द.शमनेन इयम् परिशाम्यति संसृतिः ।

cit.spanda.zamanena iyam parizAmyati saMsRti: |

महा.चित्ते नते ऽर्थ.ईश.भावा* यः भावनाक्षयः ॥६।५९।२२॥

mahA.citte nate artha.Iza.bhAvA* ya: bhAvanAkSaya: ||6|59|22||

अ.सन् अपि स्व.भावम् तत् संवित्.स्पन्द उदाहृतम् ।

a.san api sva.bhAvam tat saMvit.spanda* udAhRtam |

शून्यत्वम् अजडम् यत् तत् परम् आहुः चितेः वपुः ॥६।५९।२३॥

zUnyatvam a.jaDam yat tat param Ahu: cite: vapu: ||6|59|23||

तत्त्वेन भावन.आयत्ता संसृतिः सा अनुभूयते ।

अ.भावना.मात्र.लयात् सा च निःसार.रूपिणी ॥६।५९।२४॥

tattvena bhAvana.AyattA saMsRti: sA anubhUyate |

a.bhAvanA.mAtra.layAt sA ca ni:sAra.rUpiNI ||6|59|24||

cit.spandam eva saMsAra.cakra=pravahanam vidu: ||6|59|25||

मातृ.मान.प्रमेय=आदि कटक.आदि इव हेमनि ।

mAtR.mAna.prameya=Adi kaTaka.Adi iva hemani |

पृथग् अस्ति न च स्पन्दः चितेः या संसृतिः भवेत् ॥६।५९।२६॥

pRthak asti na ca spanda: cite: yA saMsRti: bhavet ||6|59|26||

चित्तम् एव चिति.स्पन्दः तद् अबोधः हि संसृतिः ।

cittam eva citi.spanda: tat a.bodha: hi saMsRti: |

अ.बोध.मात्रे चित्.स्पन्दः कटकत्वम् इव उत्थितम् ॥६।५९।२७॥

a.bodha.mAtre cit.spanda: kaTakatvam iva utthitam ||6|59|27||

बोध.मात्र.विलीने अस्मिञ् छुद्धा चित् राम शिष्यते ।

bodha.mAtra.vilIne asmin zuddhA cit rAma ziSyate |

स्वभाव.बोध.मात्रेण क्षीयते भोग.वासना ॥६।५९।२८॥

svabhAva.bodha.mAtreNa kSIyate bhoga.vAsanA ||6|59|28||

भोग.अभावनम् एव इह परमम् ज्ञत्व.लक्षणम् ।

bhoga.abhAvanam eva iha paramam jJatva.lakSaNam |

इतो न अभिमताः सर्वे ज्ञस्य भोगाः स्वभावतः ॥६।५९।२९॥

ita: na abhimatA: sarve jJasya bhogA: svabhAvata: ||6|59|29||

भवन्ति को ऽति.तृप्ते हि दुर्.अन्नम् किल वाञ्छति ।

bhavanti ka: ati.tRpte hi dur.annam kila vAJchati |

एतत् एव परम् विद्धि ज्ञत्वस्य अ.पर.लक्षणम् ॥६।५९।३०॥

etat eva param viddhi jJatvasya a.para.lakSaNam ||6|59|30||

स्व.भावेन एव भोगानाम् यत् किल अन्.अभिवाञ्छनम् ।

sva.bhAvena eva bhogAnAm yat kila an.abhivAJchanam |

चित् तत्.स्पन्दा एव सर्व.आत्म.रूपिणि अस्ति इति निश्चयः ॥६।५९।३१॥

cit tat.spandA eva sarva.Atma.rUpiNi asti iti nizcaya: ||6|59|31||

यो ऽन्तः प्ररूडः सु.अभ्यासः ज्ञत्व.शब्देन स स्मृतः ।

ya: anta: prarUDa: su.abhyAsa: jJatva.zabdena sa* smRta: |

लोक.अनुरोध.सिद्धि.अर्थम् स हन्ति लगुडैः नभः ।

loka.anurodha.siddhi.artham sa* hanti laguDai: nabha: | ||6|59|32||

विना आकृत्रिमया बुद्ध्या न सिद्धिः अवगम्यते ॥६।५९।३३॥

vinA AkRtrimayA buddhyA na siddhi: avagamyate ||6|59|33||

क्वचित् आत्मा.अवलोके च स्वाङ्ग.अवदलेनैः अपि ।

kvacit AtmA.avaloke ca svAGga.avadalenai: api |

चित् चेत्यम् चेत्य.कोटि.स्था तावत् पश्यति विभ्रमम् ॥६।५९।३४॥

cit cetyam cetya.koTi.sthA tAvat pazyati vibhramam ||6|59|34||

इदम् यावद् अबोधात्मा स्पन्दते स्पन्द.रूपिणी ।

idam yAvat a.bodhAtmA spandate spanda.rUpiNI |

सम्यक्.बोध.उदयो ऽन्तः स्यात् स्पन्द.अ.स्पन्द.दशाक्रमः ॥६।५९।३५॥

samyak.bodha.udaya: anta: syAt spanda.a.spanda.dazAkrama: ||6|59|35||

क्व अपि याति च संशान्त.दीपवत्.स.अभिधानकः ।

kva api yAti ca saMzAnta.dIpavat sa.abhidhAnaka: |

चितः प्रशान्त.रूपाया* दीपकायाः स्व.भावतः ॥६।५९।३६॥

cita: prazAnta.rUpAyA* dIpakAyA: sva.bhAvata: ||6|59|36||

स्पन्द.अस्पन्द=मयी न इह कथा एव अस्ति मनाक्.अपि ।

spanda.aspanda=mayI na iha kathA eva asti manAk.api |

यद् अस्पन्दस्य मरुतो न सत् न असत् न मध्यगम् ॥६।५९।३७॥

yat aspandasya maruta: na sat na asat na madhyagam ||6|59|37||

रूपम् तदेव अ.संवित्ति.स्पन्दायाः परमम् चितेः ।

rUpam tadeva a.saMvitti.spandAyA: paramam cite: |

अभिन्नः स्यात् चितः स्पन्दः शुद्ध.चित्.स्फार.रूप.धृक् ॥६।५९।३८॥

abhinna: syAt cita: spanda: zuddha.cit.sphAra.rUpa.dhRk ||6|59|38||

न बन्धाय न मोक्षाय स्थित* आत्मनि केवलम् ।

na bandhAya na mokSAya sthita* Atmani kevalam |

चित् चेत् निरर्थ.संवित्ति.निर्वाणेन च विन्दते ॥६।५९।३९॥

cit cet nirartha.saMvitti.nirvANena ca vindate ||6|59|39||

तत् बन्ध.मोक्ष.पक्ष.आदेः नाम अप्य् इह न विद्यते ।

tat bandha.mokSa.pakSa.Ade: nAma api iha na vidyate |

मोक्षः अस्तु इति एव बोधः अन्तः पूर्णता क्षय.कारणम् ॥६।५९।४०॥

mokSa: astu iti eva bodha: anta: pUrNatA kSaya.kAraNam ||6|59|40||

समाः तु इति अपि बन्धः ते श्रेयो ऽ.संवेदनम् परम् ।

samA: tu iti api bandha: te zreya: a.saMvedanam param |

यद् अन्.आभासम् अजडम् तत् विद्धि परमम् पदम् ॥६।५९।४१॥

yat an.AbhAsam a.jaDam tat viddhi paramam padam ||6|59|41||

चितः स्वरूपम् संस्थानम् अचेत्य.उन्मुखता.आत्मकम् ।

cita: svarUpam saMsthAnam a.cetya.unmukhatA.Atmakam |

यः संकल्पन.शब्दार्थ.रूपः स्पन्दः महा.चितः ॥६।५९।४२॥

ya: saMkalpana.zabdArtha.rUpa: spanda: mahA.cita: ||6|59|42||

बन्ध.मोक्ष.आदिक.अर्हः असौ प्रेक्ष्यमानः प्रनश्यति ।

bandha.mokSa.Adika.arha: asau prekSyamAna: pranazyati |

प्रेक्षणात् एव संशान्ते तु अहम्.भावे निरास्पदे ॥६।५९।४३॥

prekSaNAt eva saMzAnte tu aham.bhAve nirAspade ||6|59|43||

न विद्मः केन किम् कस्य बध्यते वा अथ मुच्यते ।

na vidma: kena kim kasya badhyate vA atha mucyate |

संकल्प एव राजते बुधः चेद् अविभागवान् ॥६।५९।४४॥

saMkalpa* eva rAjate budha: cet a.vibhAgavAn ||6|59|44||

तत् अ.संकल्पम् अस्पन्दम् सर्वम् जातम् अवारितम् ।

tat a.saMkalpam a.spandam sarvam jAtam avAritam |

स्पन्दे स्पन्द.मये वाते तन्मयत्वात् सदा जिता ॥६।५९।४५॥

spande spanda.maye vAte tanmayatvAt sadA jitA ||6|59|45||

संक्षीणे न च संसारः निस्पन्दे चित्.घने स्थिते ।

saMkSINe na ca saMsAra: nispande cit.ghane sthite |

चित्.तेज एव चित्.स्पन्द* इति बुद्धे निरन्तरम् ॥६।५९।४६॥

cit.teja* eva cit.spanda* iti buddhe nirantaram ||6|59|46||

व्यतिरिक्तः चितः स्पन्दः न किंचिद् अवशिष्यते ।

vyatirikta: cita: spanda: na kiMcit avaziSyate |

अस्मिन् दृश्य.मये दीर्घ.स्वप्ने स्वप्न.अन्तरम् व्रजन् ।

asmin dRzya.maye dIrgha.svapne svapna.antaram vrajan |

न ज्ञः मोहम् उपादत्ते सर्व.गत्वात् स्व.संविदः ॥६।५९।४७॥

na jJa: moham upAdatte sarva.gatvAt sva.saMvida: ||6|59|47||

यत्र उदेति प्रसभम् अनिशम् सर्ग.संवित्ति.सत्ता

yatra udeti prasabham anizam sarga.saMvitti.sattA

यस्मिन् एते सकल.कलनाकार.पङ्का गलन्ति ।

yasmin ete sakala.kalanAkAra.paGkA galanti |

उद्यन्ति एते स्वदन.सुभगम् यत्र सर्व.उपलम्भा

udyanti ete svadana.subhagam yatra sarva.upalambhA

ध्यानेन एवम् तम् अवगमय प्रत्यक्.आत्मानम् अन्तः ॥६।५९।४८॥

dhyAnena evam tam avagamaya pratyak.AtmAnam anta: ||6|59|48||

*.*

*o*ॐ*m*

.

Group Page

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

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

Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0

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

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: man*a: *bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

६०६०

FM6060 ON VIBHUTI PERVASION 2.OC01 .z24

https://www.dropbox.com/s/a6z1cwx8dcu2gfd/fm6060%202.oc01%20On%20vibhUti%20PERVASION%20.z24.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0

<https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>

FM.6.60 ON VIBHUTI PERVASION 2.OC01

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, Sep 30, 2021 at 5:35 PM Jiva Das <das....@gmail.com> wrote:

>
>
> FM6059 SELF AND WORLD 2.SP29-30 .z48
>
>
> https://www.dropbox.com/s/zp5977b6odkqtwv/fm6059%202.sp29-30%20SELF%20and%20WORLD%20.z48.docx?dl=0
>
> FM.6.50-FM.6.99
>
> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0
>
>
>

> *o*ॐ*m*
>
>
>
>
>
> FM.6.59
>
>
>
> *SELF AND WORLD*
>
>
>
>
>
>
>
> *VASISHTHA** said—*

>
>
>
> एताम् दृष्टिम् अवष्टभ्य, राघव,_अघ.विनाशिनीम् ।
>
> etAm dRSTim avaSTabhya, rAghava,_agha.vinAzinIm |
>
> तिष्ठ निःसङ्ग-संन्यास-ब्रह्मार्पण.मय.आत्मकम् ॥६।५९।१॥
>
> tiSTha ni:saGga.saMnyAsa.brahmArpaNa.maya.Atmakam ||6|59|1||
>
> .
>
> etAm dRSTim avaSTabhya,
>
> rAghava,
>
> agha.vinAzinIm
>
> tiSTha
>
> ni:saGga.saMnyAsa.brahmArpaNa.maya.Atmakam
>

> *. *
>
> *taking hold, rAghava, of this sin-destroying view *
>
> *rest unattached,*
>
> *renounced,*
>
> *your soul given to experiential worship of the_brahman.*

>
> sv.... the realisation that whatever you do or you experience is an
> offering to the omnipresent being, Brahman.
>

> #saMnyA*sa* *

>
>
>
> यस्मिन् सर्वम् यतः सर्वम् यः सर्वम् सर्वतः_च यः ।
>
> yasmin sarvam yata: sarvam ya: sarvam sarvata:_ca ya: |
>
> यश् च सर्वमयः नित्यम् आत्मानम् विद्धि तम् परम् ॥६।५९।२॥
>
> ya:_ca sarvamaya: nityam AtmAnam viddhi tam param ||6|59|2||
>
> .
>

> yasmin_sarvam – *in-which is all, *yata: sarvam – *for-which is all, *ya:
> sarvam – *which is all, *sarvata:_ca ya: - *and which is because-of all,*
> - ya:_ca* - which also is = *sarvamaya:* - made of all = *nityam AtmAnam
> viddhi tam param
>
> .
>
> * typo sarSamaya - var. VLM, TPD *sarvamaya*

>
> *vlm.2. Know the Supreme soul, in which all things reside, from which
> everything has issued, and which is everything itself on all sides of us;
> it is changed through all, and is ever the same in itself.
>
> *sv.1-3 VASISTHA continued: Equip yourself with such an attitude, O Rama,
> and remain unattached, endowed with the spirit of renunciation and with the
> realisation that whatever you do or you experience is an offering to the
> omnipresent being, Brahman.
>

> * yasmin_sarvam – *in-which is all, *yata: sarvam – *for-which is all, *ya:
> sarvam – *which is all, *sarvata:_ca ya: - *and which is because-of all,*
> - ya:_ca* - which also is = *sarvamaya:* - made of all = *nityam AtmAnam

> viddhi tam param
>
>
>
> दूरस्थम् अप्य् अदूरस्थम् सर्वगम् तत्.स्थम् एव च ।
>

> dUrastham ap*i_*a.dUrastham sarvagam tat.stham eva ca |

>
> तत्.स्थः सत्ताम् अवाप्नोषि तत्_एव आसि_अस्त-संशयः ॥६।५९।३॥
>

> tat.stha: sattAm avApnoSi tat_eva As*i_*asta.saMzaya: ||6|59|3||
>
> .
>
> dUrastham api –
>
> *tho far-away, = *
>
> a.dUrastham - *not far-away = *
>
> sarva.gam tat.stham eva ca - *it is everywhere.going, and yet
> There.staying. *=
>
> tat.stha: sattAm avApnoSi - *There.staying, you get the Suchness *=
>
> tat_eva - *only That. = *As*i_*asta.saMzaya: - *you have settled with
> your doubt*
>
> *. *

>
> *vlm.3. It seems to be afar though it is nearest to us, it appears to be
> ubiquitous though ever situated in everything. It is by that essence thou
> livest, and it is undoubtedly what thou art thyself. (There is but one
> unity pervading over all varieties).
>
> *sv.1-3 VASISTHA continued: Equip yourself with such an attitude, O Rama,
> and remain unattached, endowed with the spirit of renunciation and with the
> realisation that whatever you do or you experience is an offering to the
> omnipresent being, Brahman.
>

> * dUrastham api – *tho far-away, = *a.dUrastham - *not far-away = *sarva.gam
> tat.stham eva ca - *it is everywhere.going, and yet That.staying. *= tat.stha:
> sattAm avApnoSi - *That.staying, you get from the Suchnesses *= tat_eva - *only
> That. = *As*i_*asta.saMzaya: - *you have settled with your doubt. *

>
>
>
> यत् संवेद्य.विनिर्मुक्तम् संवेदनम् अनिर्मितम् ।
>
> yat saMvedya.vinirmuktam saMvedanam anirmitam |
>
> चेत्यमुक्तम् चित्.आभासम् तत् विद्धि परमम् पदम् ॥६।५९।४॥
>
> cetyamuktam cit.AbhAsam tat viddhi paramam padam ||6|59|4||
>
> .
>

> *what is*
>
> *unconstructed awareness,*
>
> *free.from the understandable,*
>
> *free.from the conceivable,*
>
> *the projection of cit.Consciousness—*
>
> *know That as the Absolute state*
>
> *.*

>
> yat saMvedya.vinirmukta.m saMvedana.m anirmita.m cetyamukta.m cit.AbhAsa.m
> tat viddhi parama.m pada.m
>
> .
>
> *vlm. ..., which is above the knowables, and is knowledge or intelligence
> by itself; which is beyond our thoughts and thinkables.....
>
> *vwv. ..., which is knowledge liberated from objects to be known,
> uncreated, freed from objectified thought and the light of Consciousness.
>
>
>
> सा परा परमा काष्ठा सा दृषाम् दृक्.अनुत्तमा ।
>
> sA parA paramA kASThA sA dRSAm dRk-anuttamA |
>
> सा महिम्नाम् च महिमा गुरूणाम् सा तथा गुरुः ॥६।५९।५॥
>
> sA mahimnAm ca mahimA gurUNAm sA tathA guru: ||6|59|5||
>
> .
>

> *this is the perfect Absolute*
>
> *unsurpassed*
>
> *:*
>
> *the vision of visions, and the glory of glories and the guru of the gurus*
>
> *.*

>
> sA parA paramA kASThA sA dRSAm dRk-anuttamA sA mahimnAm ca mahimA gurUNAm
> sA tathA guru:
>
> .
>
> vwv. That Supreme State is the ultimate limit ... and the lord of lords.
>
> *vlm. ... the majesty of majesties, and is the most venerable of
> venerables.
>
> sv. ... the guru of all gurus ....
>
>
>
> स आत्मा त* च विज्ञानम् स शून्यम् ब्रह्म तत्परम् ।
>
> sa* AtmA ta* ca vijJAnam sa* zUnyam brahma tatparam |
>
> तत्_श्रेयः स शिवः शान्तः सा विद्या सा परा स्थितिः ॥६।५९।६॥
>
> tat_zreya: sa* ziva: zAnta: sA vidyA sA parA sthiti: ||6|59|6||
>

> *. *

> *it is the oil of the world-seed, the self,*
>
> *it is a lamp in the world-house,*
>
> *it is the sap of the world-tree,*
>
> *it is the shepherd of the world*
>
> *. *
>
> **vlm.p.8 It is the soul of the universe, like oil in the sesame seed. It

> is the central core of the tree of the world, the light and life of all
> animal beings. *
>
> * sa* jagat.tila=taila.AtmA sa* jagat.gRha=dIpaka: | sa*
> jagat.pAdapa=rasa: sa* jagat=pazu-pAlaka:
>
>
>
> स तन्तुर् भूत-मुक्तानाम् परिप्रोत-हृत्.अम्बरः ।
>
> sa* tantu:_bhUta.muktAnAm pariprota.hRt.ambara: |
>
> स भूत-मरिच.ओघानाम् परमा तीक्ष्णता तथा ॥६।५९।०९॥
>
> sa* bhUta.marica.oghAnAm paramA tIkSNatA tathA ||6|59|09||
>
> .
>

> *it is the cord that links the being-pearls*
>
> *that is strung around the Heart.space;*
>
> *or the peppery sharpness of the Supreme that is the spice of all beings*
>
> *. *

> *I am *
>
> *in the beginning of the world-net *
>
> mithy*A.a*bhram abharAtmani ||6|59|12||

>
> #zRR – to break, SHEAR off. -> #vizRR ->vizara – tearing asunder, killing,
> a disease • #vizaraNa.
>
> *vlm.12. We take ourselves the world in mistake of the soul, but all these
> mistaken entities vanish away before the light of reason.
>
> *sv.12 The notion of 'world' arises only when the spirit of enquiry is
> absent. But, 'I' am before the world was.
>
>
>
> को नु भूत्वा_अनुबध्नामि वृत्तिम् कथम् अवाप धीः ।
>
> ka: nu bhUtvA_anubadhnAmi vRttim katham avApa dhI: |
>
> आद्य-मध्य.अन्त=मानानि संकल्प-कलनानि_अहम् ॥६।५९।१३॥
>
> Adya.madhya.anta=mAnAni saMkalpa.kalanAni_aham ||6|59|13||
>

> *. *

>
> ka: nu bhUtvA_anubadhnAmi
>
> vRttim katham avApa dhI:
>
> Adya.madhya.anta=mAnAni
>
> saMkalpa.kalanAni_aham
>

> *. *
>
> *"Who then has been?"*
>
> *I ask.*
>
> *"How has thought got its motion?" *
>
> *In the beginning, now, and at the end*
>
> *I am my own conceptual imagining.*

>
>
>
> ब्रह्माकाशम् अनाद्यन्तम् का_इव_इयत्ता मम_आत्मनः ।
>
> brahmAkAzam anAdyantam kA_iva_iyattA mama_Atmana: |
>
> इति निश्चयवान् अन्तः सम्यक्.व्यवहृतिर् बहिः ॥६।५९।१४॥
>
> iti nizcayavAn anta: samyak.vyavahRti:_bahi: ||6|59|14||
>
> .
>
> brahmAkAzam anAdyantam kA_iva_iyattA mama_Atmana: iti nizcayavAn anta:
>
> samyak.vyavahRti: bahi:
>

> *. *

>
> ब्रह्माकाज़म् – "The Space of Brahmâ/Brahman is
>
> अनाद्यन्तं – without beginning and end.
>
> का इव इयत्ऽता मम आत्मनः – What is the this.ness of my soul?"
>
> इति निज़्चयवान्अन्तः – Inside, this certainty;
>

> सम्यग्-व्यवह्ऱ्तिर्बहिः – outside, business-as-usual. *the_brahmic Space
> has no end or beginning.*
>
> *Whereabouts then is the This.ness of my soul?"*
>
> *Inside, this certainty;*
>
> *outside,*
>
> *it is business-as-usual.*

>
> *VA: - केवेयत्ता -? first part is not clear
>
> Having such determination inside, even while doing a lot outside...
>
> *AS: The word breaks as का इव इयत्ता (what is this limitedness - iyattA)
> The meaning is joined with the second line of previous verse.
> The meaning is "I, who creates everything by my determination throughout
> infinite time in the infinite space called Brahma, how can my soul be
> limited to this (worldly concerns)?
> .
>

> #>i *pronom. base. --> #*iyat* – so much. --> #iyattA – the state of

> being "this much"; of such extent, quantity, fixed measure or quantity,

> so much •-• brahm*A*kAzam anAdyantam kA iva *iyattA* mam*a A*tmana: | iti

> nizcayavAn_anta: samyag.vyavahRti:_bahi: ||6|59| `y6059.014.
>
> *vlm.13. The vacuum of brahmA or the space occupied by the Divine spirit,
> is without its beginning and end, and cannot be comprehended within the
> limited space of our souls; knowing this for certain, the wise are employed
> in their outward duties.
>
>
>
> उदय.अस्तमय.उन्मुक्त-स्थितिः_अन्तः स सर्वदा ।
>
> udaya.astamaya.unmukta.sthiti:_anta: sa* sarvadA |
>
> न_अस्तम् एति न च_उदेति मनः सम.सम-स्थितम् ॥६।५९।१५॥
>
> na_astam eti na ca_udeti mana: sama.sama.sthitam ||6|59|15||
>
> .
>
> udaya.astamaya.unmukta.sthiti:_anta: sa* sarvadA |
>
> na_astam eti na ca_udeti
>
> mana: sama.sama.sthitam
>

> *. *
>
> *This state free from rising and setting*
>
> *is*
>
> *always*
>
> *within.*
>
> *It does not set*
>
> *nor does it rise.*
>
> *manas.Mind is*
>
> *the Same set in the Same.*

>
> *vlm.15. ... the evenness of its tenor.
>
>
>
> यस्य स्वस्य_इव शून्यत्वम् स महात्मा_इव तद् वपुः ।
>
> yasya svasya_iva zUnyatvam sa* mahAtmA_iva tat vapu: |
>
> भाव.अद्वैत-पदारूढः सुषुप्त-परया धिया ॥६।५९।१६॥
>
> bhAva.advaita.padArUDha: suSupta.parayA dhiyA ||6|59|16||
>
> .
>

> *The person who dwells in emptiness while in the body, is like *
>
> *a mahatma , dwelling in non-duality, his thoughts like dreams. *

>
> yasya svasya tad.vapu: iva zUnyatvam –
>

> *one whose self is empty – *
>
> *sa* *mahAtmA iva –
>
> *he is like a mahatma Great Self – *
>
> bhAva.advaita.pada.ArUDha: –
>
> *having attained the state of nonDual experience – *
>
> suSupta.parayA dhiyA –
>
> *his thoughts like dreams *

>
> .
>
> .AB. ... tathA ca Ahu: "bhAvAdvaitam sadA kuryAt kriyAdvaitam na karhi-cit
> | advaitam triSu lokeSu nAdvaitam guruNA saha" ||6|59|
>
> *vlm.16. He whose mind is as vacant as the empty air, is called a mahátmá
> or great soul, and his mind resting in the state of unity, remains with the
> body in a state of sound sleep. (But this evenness is inadmisseble in
> business and behaviour to a preceptor. So it is said, [Sanskrit .]
>
> *sv.17 15-18 He who has thus realised the truth is free from all
> beginnings and all ends. He who is thus equipped with the spirit of
> non-duality (as if he is in deep sleep, though awake) is not disturbed
> though actively engaged in life. Such a person is liberated here and now.
>
>
>
> व्यवहार्य् अपि संक्षोभम् न_इति_आदर्श-नरः यथा ।
>
> vyavahAri_api saMkSobham na_iti_Adarza.nara: yathA |
>
> आदर्श-पुरुषस्य_इव व्यवहारवतः_अपि च ॥६।५९।१७॥
>
> Adarza.puruSasya_iva vyavahAravata:_api ca ||6|59|17||
>
> .
>
> vyavahArI
>

> *the worldly, ordinary person *
>
> api saMkSobham
>
> *although troubled *

>
> na iti – not like -- yathA Adarza. like a reflective, perceptive, ideal --
> nara: – human --
>
> Adarza.puruSasya – of a reflective person -- iva vyavahAra.vata: api ca –
> are all the qualities of an ordinary man
>
> saMkSobha saM-kSobha - m. a violent shock or jolt, jerk, overturning,
> upsetting • commotion, disturbance, agitation, excitement • pride,
> arrogance
>
> Adarza A-darza - m. the act of perceiving by the eyes • a looking-glass,
> mirror; ideal perfection ¶ m. looking-glass, mirror; reflected image;
> illustration, copy, commentary.
>
> *vlm.17. The man of business also who preserves the evenness of his mind,
> remains as undisturbed under the press of his duties, as the reflexion of
> one in a mirror. They are both the same, being but shadows of reality.
>
> *sv.17 15-18 He who has thus realised the truth is free from all
> beginnings and all ends. He who is thus equipped with the spirit of
> non-duality (as if he is in deep sleep, though awake) is not disturbed
> though actively engaged in life. Such a person is liberated here and now.
>
> The ordinary man, troubled, is not like a reflective one;
>
> and yet a reflective person is like an ordinary one.
>
>
>
> न यस्य हृदय.उल्लेखो मनाक्.अपि स मुक्ति.भाक् ।
>
> na yasya hRdaya.ullekha: manAk.api sa* mukti.bhAk |
>
> अ.विभागम् इव_आदर्शे चित्.मणौ प्रतिबिम्बति ॥६।५९।१८॥
>
> a.vibhAgam iva_Adarze cit.maNau pratibimbati ||6|59|18||
>
> .
>

> *there are no words that can describe *
>
> *someone who enjoys mukti.Freedom, *
>
> *without separateness*
>
> *like a reflection*
>
> *that sparkles as the Jewel of Consciousness*
>
> *.*

> *not here it is unity — *
>
> na ca dvitvam –
>
> *and not duality — *
>
> mama Adeza.: api –
>
> *is my instruction, but — *
>
> tan.maya: –
>
> *That.consisting — *
>
> vAcya.vAcaka.ziSyA_IhA / (iha) –
>
> *learning here what is to be said — *
>
> A-guru=vAkyai:_camat.kRtai: –
>
> *according to the guru's wonder.working words — *

>
> < A-guru tad.vAkyAt > Comm. —
>
> *vlm.20. There is no unity nor duality in the divine intellect, (where the
> images are neither inseparably attached to nor detached from it); the
> application of the words I and thou to one or the other is all relate to
> the same, and they have come to use from the instruction of our elders.
> (Human language is learned by imitation).
>
> *sv.19-20 What appears to be the world here is truly the magic (the work)
> of the infinite consciousness. There is no unity here, nor is there
> duality. My instructions, too, are of the same nature! The words, their
> meaning, the disciple, the wish (or the effort of the disciple) and the
> guru's ability in the use of the words — all these are also the play of the
> energy of the infinite consciousness!
>
>
>
> आत्मना_आत्मनि शान्ता_एव चित्_चमत्कुरुते चिति ।
>
> AtmanA_Atmani zAntA_eva cit_camatkurute citi |
>
> चित्.प्रस्पन्दः हि संसारः तद् अस्पन्दः परम् पदम् ॥६।५९।२१॥
>
> cit.praspanda: hi saMsAra: tat a.spanda: param padam ||6|59|21||
>
> .
>
> AtmanA_Atmani zAntA_eva cit_camatkurute citi cit.praspanda: hi saMsAra:
> tat a.spanda: param padam
>

> *. *
>
> *by itself in the self,*
>
> *the very peaceful consciousness works its wonders in consciousness*
>
> *: *
>
> *the vibrancy of consciousness is just this saMsAra*
>
> *: *
>
> *That, non.vibrating, is the perfect state*
>
> *.*

>
> *vlm. ...; it is the pulsation of [chit.Consciousness] which displays the
> universe, as its vivarta or development, and this pulsation is [its]
> Omnipotence.
>
>
>
> चित्.स्पन्द.शमनेन_इयम् परिशाम्यति संसृतिः ।
>
> cit.spanda.zamanena_iyam parizAmyati saMsRti: |
>
> महा.चित्ते नते ऽर्थ.ईश-भावा* यः भावनाक्षयः ॥६।५९।२२॥
>
> mahA.citte nate_artha.Iza.bhAvA* ya: bhAvanAkSaya: ||6|59|22||
>

> *. *

>
> cit.spanda.zamanena_iyam
>
> parizAmyati saMsRti:
>
> mahA.citte nate_arthaiMza.bhAvA yo bhAvanAkSaya:
>
> TPD: महाचित्तेनतेथौंशभावायो ...
>
> KG: महाचित्ते नतेऽर्थौऽशभावा यो ...
>
> VLM: महाचित्ते न तेऽर्थौऽशभावा यो ...
>
> .AB. citte nate pariNate sati ya: aMza.bhAvasya ... ||6|59|
>
> *vlm.22. The pulsation of the Divine Intellect being put to a stop, there
> ensues a cessation of the course of the universe, and as it with the
> Absolute Intellect, so it is with its parts of individual intellects, whose
> action and inaction spread out and curb the sphere of their thoughts.
>
> *sv.21 21-22 In the peace of one's own inner being, consciousness vibrates
> and the world.vision arises.
>

> mahAcitte nate_arth*a:_*aMza+bhAva+ayo

> *. *

>
> tattvena bhAvana.AyattA saMsRti: sA_anubhUyate a.bhAvanA.mAtra.layAt sA ca
> ni:sAra.rUpiNI
>
> .
>
> *vlm.24. The world appears as an entity, by our thinking it as such; but
> it vanishes upon our ceasing to think as such, like the disappearance of
> figures in a picture, when it is burnt down to ashes.
>
> *sv.24 The mind is but the movement in consciousness.
>
>
>
> केवलम् केवली.भावात् तत्_रूपा सा_एव शिष्यते ।
>
> kevalam kevalI.bhAvAt tat_rUpA sA_eva ziSyate |
>
> चित्.स्पन्दम् एव संसार-चक्र=प्रवहनम् विदुः ॥६।५९।२५॥
>
> cit.spandam eva saMsAra.cakra=pravahanam vidu: ||6|59|25||
>
> .
>

> *the_kevala Entirety,*
>
> *from the state of entirety*
>
> *retains only that form,*
>
> *for cit.spanda_Consciousness.Vibration*
>
> *is well.known-as the whirling of the saMsAra wheel.*

>
> .
>
> kevalam kevalI.bhAvAt tat_rUpA sA_eva ziSyate cit.spandam eva
> saMsAra.cakra=pravahanam vidu:
>
> .
>
> vlm
>
>
>
> मातृ.मान-प्रमेय=आदि कटक.आदि_इव हेमनि ।
>
> mAtR.mAna.prameya=Adi kaTaka.Adi_iva hemani |
>
> पृथग् अस्ति न च स्पन्दः चितेः या संसृतिः भवेत् ॥६।५९।२६॥
>
> pRthak asti na ca spanda: cite: yA saMsRti: bhavet ||6|59|26||
>

> *. *
>
> *the measurer,*
>
> *the measure,*
>
> *the measurable—*
>
> *these are like bracelets in gold -*
>
> *for the vibration is not separate from the consciousness*
>
> *which becomes the saMsAric evolution.*
>
> ** *

>
> mAtR.mAna.prameya=Adi kaTaka.Adi_iva hemani pRthak asti na ca spanda:
> cite: yA saMsRti: bhavet
>
>
>
> चित्तम् एव चिति.स्पन्दः तद् अबोधः हि संसृतिः ।
>
> cittam eva citi-spanda: tat a.bodha: hi saMsRti: |
>
> अ.बोध.मात्रे चित्.स्पन्दः कटकत्वम् इव_उत्थितम् ॥६।५९।२७॥
>
> a.bodha.mAtre cit.spanda: kaTakatvam iva_utthitam ||6|59|27||
>

> *. *

> sarvAtma.rUpiN*i_*asti iti nizcaya:

>
> .
>
> *vlm.31. Another sign of wisdom is our natural aversion, to enjoyments,
> and is the sense of one's perception of all pleasures, in the vibrations of
> his intellect: (i. e. the mind is the store house of all pleasures).
>
> *sv.31 In him this cessation of craving for pleasure is therefore natural
> and effortless.
>
>
>
> यो ऽन्तः प्ररूडः सु.अभ्यासः ज्ञत्व.शब्देन स स्मृतः ।
>
> ya:_anta: prarUDa: su.abhyAsa: jJatva.zabdena sa* smRta: |
>
> यो न भुङ्क्ते भुज्यमानान् अपि भोगान् स बुद्धिमान् ॥६।५९।३२॥
>
> ya: na bhuGkte bhujyamAnAn api bhogAn sa* buddhimAn |
>
> लोक.अनुरोध-सिद्धि.अर्थम् स हन्ति लगुडैः_नभः ।
>
> loka.anurodha.siddhi.artham sa* hanti laguDai:_nabha: | ||6|59|32||
>

> *. *

>
> ya:_anta: prarUDa: su.abhyAsa: jJatva.zabdena sa* smRta: ya:_na bhuGkte
> bhujyamAnAn api bhogAn sa* buddhimAn loka.anurodha.siddhi.artham sa* hanti
> laguDai:_nabha:
>
> .
>

> zgl#prim. #*laguDa, *#lakuTa *–m.-* a stick , staff , club MBh.&c.

> idam yAvat_a.bodhAtmA spandate spanda.rUpiNI *- + *
>
> samyag.bodh*a.u*day*a:_*anta: syAt_spanda.a.spanda.dazAkrama:

>
> .
>
> *vlm.35. So long doth the unconsious spirit flutter in its fickleness, and
> goes on roving from one object to another; as the light of the
> understanding do not rise and shine within it. (The ignorant are strangers
> to rest and quiet).
>
> *sv.35 35-37 Desire for liberation interferes with the fullness of the
> self; absence of such desire promotes bondage! Hence, constant awareness is
> to be preferred. The sole cause for bondage and liberation is the movement
> in consciousness. Awareness of this ends this movement.
>
>
>
> क्व_अपि याति च संशान्त-दीपवत्.स.अभिधानकः ।
>
> kva_api yAti ca saMzAnta.dIpavat_sa.abhidhAnaka: |
>
> चितः प्रशान्त-रूपाया* दीपकायाः स्व.भावतः ॥६।५९।३६॥
>
> cita: prazAnta.rUpAyA* dIpakAyA: sva.bhAvata: ||6|59|36||
>
> .
>
> kva_api yAti ca saMzAnta.dIpavat.sa.abhidhAnaka:
>

> cita: -* of Conciousness = *

>
> prazAnta.rUpAyA* dIpakAyA: sva.bhAvata:
>
> .
>
> *vlm.36. But no sooner doth the light of the tranquil intellect, appear in
> its brightness within the inward soul; than the flattering of the fickle
> spirit is put to flight, like the flickering of a lamp after it is
> extinguished.
>
> *sv.35 35-37 Desire for liberation interferes with the fullness of the
> self; absence of such desire promotes bondage! Hence, constant awareness is
> to be preferred. The sole cause for bondage and liberation is the movement
> in consciousness. Awareness of this ends this movement.
>
>
>
> स्पन्द.अस्पन्द=मयी न_इह कथा_एव_अस्ति मनाक्.अपि ।
>
> spanda.aspanda=mayI na_iha kathA_eva_asti manAk.api |
>
> यद् अस्पन्दस्य मरुतो न सत्_न_असत्_न मध्यगम् ॥६।५९।३७॥
>
> yat aspandasya maruta: na sat_na_asat_na madhyagam ||6|59|37||
>
> .
>

> spand*a.a*spanda=mayI - *Something made of vibration and non.vibration? –
> either or both - *n*a i*ha - *Not here!* - kath*A e*va asti manAg.api - *However
> could something exist?--even a bit,* - ya*t_a*spandasya maruta: - *which
> is, of the nonvibrant Air,* - na san_na_asan - *not the being nor the
> nonbeing* - na madhyagam - *nor something gone-between*
>
> *. *

> sthita Atmani kevalam *- + *

>
> cit_cet_nirartha.saMvitti-nirvANena ca vindate
>
> .
>
> *vlm.39. The soul that is settled in itself (or the Absolute soul), has no
> fear of bondage nor need of its liberation also; and the intellect being
> without its intellection, or having no object to dwell upon, becomes
> unconscious both of its Existence as well as extinction. (One that is
> absorbed in his self meditation, is unconscious of everything in-esse et
> non-esse).
>
> *sv.38 38-48 The egosense ceases the very moment one observes it, for it
> has no support any longer. Then who is bound by whom or who is liberated by
> whom?
>
> *VA: -cit is not known if mind is stupid (nirartha) and in nirvana (cont),
>
> where bondage and liberation are not known even as words.
>
> *AS: If (cet) one is completely absorbed in the soul, it leads to neither
> bondage not liberation, (in fact) the meaningless perception (saMvitti) as
> well as its total lack (nirvANa) are not obtained (by such a person).
>
>
> तत् बन्ध.मोक्ष-पक्ष.आदेः_नाम_अप्य् इह न विद्यते ।
>
> tat bandha.mokSa.pakSa.Ade:_nAma_api_iha na vidyate |
>
> मोक्षः_अस्तु_इति_एव बोधः_अन्तः पूर्णता क्षय-कारणम् ॥६।५९।४०॥
>
> mokSa:_astu_iti_eva bodha:_anta: pUrNatA kSaya.kAraNam ||6|59|40||
>
> .
>

> tat_bandha.mokSa.pakSa.Ade: -* the views of Bondage & Freedom = *
>
> nAma_api_iha na vidyate *– have names but are not known.to.be
> <http://known.to.be> + *

>
> mokSa:_astu_iti_eva bodha:_anta: pUrNatA kSaya.kAraNam
>
> .
>
> *vlm.40. He that is full in himself with the spirit of God, is equally
> ignorant both of his bondage and liberation; because the desire of being
> liberated, indicates want of one's self sufficiency and perfection (or
> rather the sense of his bondage, from which he wants to be liberated).
>
> *sv. The egosense ceases the very moment one observes it, for it has no
> support any longer. Then who is bound by whom or who is liberated by whom?
>

> #*pakSa* pakṣa - m. – (bird's) wing , (army's) flank, (month's) half, a

> fortnight ("fourteen-night") • party, faction, troop, class • one of two
> cases, alternative (pakṣe on the other hand, --° with regard to) •
> supposition, thesis, the subject of a syllogism; action, law-suit.
> Abstr. #pakSatA f., -tva n.
>
>
>
> समाः_तु_इति_अपि बन्धः_ते श्रेयो ऽ.संवेदनम् परम् ।
>
> samA:_tu_iti_api bandha:_te zreya:_a.saMvedanam param |
>
> यद् अन्-आभासम् अजडम् तत् विद्धि परमम् पदम् ॥६।५९।४१॥
>
> yat an-AbhAsam a.jaDam tat viddhi paramam padam ||6|59|41||
>
> .
>

> samA:_tu_iti_api bandha:_te zreya*: *asaMvedanam param yat_anAbhAsam

>
> ajaDam tat_viddhi paramam padam
>
> .
>
> *vlm.41. "Let me then have my equanimity and not my liberation," This
> desire is also a bondge in itself; and it is the unconsciousness of these,
> which is reckoned as our chief good. For know the Supreme state to be that,
> which is pure intelligence and without a shadow,
>
> *sv.38 38-48 The egosense ceases the very moment one observes it, for it
> has no support any longer. Then who is bound by whom or who is liberated by
> whom?
>
>
>
> चितः स्वरूपम् संस्थानम् अचेत्य.उन्मुखता.आत्मकम् ।
>
> cita: svarUpam saMsthAnam a.cetya.unmukhatA.Atmakam |
>
> यः संकल्पन.शब्दार्थ-रूपः स्पन्दः महा.चितः ॥६।५९।४२॥
>
> ya: saMkalpana.zabdArtha.rUpa: spanda: mahA.cita: ||6|59|42||
>
> .
>

> cita: svarUpam saMsthAnam -* the nature of Conciousness is established = *
>
> a.cety*a.u*nmukhata.Atmakam
>
> ya: saMkalpana.zabdArtha.rUpa: *which is a form of conceptual meaning *
>
> spanda: mahA.cita: *vibration of Great.Consciousness. *

> #bhaj ->#vibhaj ->#*vibhAga* *–m.-* distribution, apportionment_rv. •

> partition of inheritance in law • a share, a constituent part of anything •

> division, distinction, difference • #vibhAg*ena*, separately, singly, in

> detail; cf. also #yogavibhAga – {making two rules when one will do!} •
> disjunction (opp. to #saMyoga. and regarded in_nyAya as one of the

> 24_guNas). •• #*nir*vibhAga ‑ without distinctions, y3014.029.

> yatra_udeti prasabham aniza*m *sarga.saMvitti-sattA yasmin.n_ete
> sakala.kalan*A*kAra.paGkA galanti udyant*i_*ete svadana.subhaga*m *yatra
> sarv*a.u*palambhA dhyAnen*a_e*va*m *tam avagamaya pratya*k*.AtmAnam anta:
>
> .
>
> #sa: -> #sabh ->#*prasabha *ibc. = (अम् ind.) forcibly , violentl*i_*MBh.
> &c (cf. प्र-सह्य).

> *.*
>
> *o*ॐ*m*

>
> .
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha

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

>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो भवेत् ।
>

> saMkalpAt sa: man*a: *bhavet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
> next Canto:
>
> ६०६०
>
> FM6060 ON VIBHUTI PERVASION 2.OC01 .z24
>
>
> https://www.dropbox.com/s/a6z1cwx8dcu2gfd/fm6060%202.oc01%20On%20vibhUti%20PERVASION%20.z24.docx?dl=0
>
> FM.6.50-FM.6.99
>
> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0
>
> FM.6.60 ON VIBHUTI PERVASION 2.OC01
>
>
> 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 Sun, Oct 1, 2017 at 9:00 PM jivadas <das....@gmail.com> wrote:
>
>> work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>> fm6059 2.oc01... SELF and WORLD .z48
>>
>>
>> https://www.dropbox.com/s/zp5977b6odkqtwv/fm6059%202.oc01...%20SELF%20and%20WORLD%20.z48.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>

>> *O*ॐm
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *vasiShTha said—*
>>
>>
>>
>> *01*|o/

>>
>> वसिष्ठ उवाच ।
>>
>> एताम् दृष्टिम् अवष्टभ्य राघव_अघ-विनाशिनीम् ।
>>
>> तिष्ठ नि:सङ्ग-संन्यास-ब्रह्मार्पण.मय-आत्मकम् ॥६।५९।१॥
>>
>> etAm dRSTim avaSTabhya rAghava_agha-vinAzinIm |
>>
>> tiSTha ni:saGga-saMnyAsa-brahmArpaNa.maya-Atmakam ||1||
>>
>>
>>

>> *taking hold, rAghava, of this sin-destroying view *
>>
>> *rest unattached,*
>>
>> *renounced,*
>>
>> *your soul given to experiential worship of the _brahman.*

>>
>> sv.... the realisation that whatever you do or you experience is an
>> offering to the omnipresent being, Brahman.
>>
>> #saMnyAsa
>>
>>
>>

>> *02*|o/

>>
>> यस्मिन्_सर्वम् यत: सर्वम् य: सर्वम् सर्वत:_च य: ।
>>
>> य:_च सर्षमय:_नित्यम् आत्मानम् विद्धि तम् परम् ॥६।५९।२॥
>>
>> yasmin_sarvam yata: sarvam ya: sarvam sarvata:_ca ya: |
>>
>> ya:_ca sarvamaya:_nityam AtmAnam viddhi tam param ||2||
>>
>> .
>>
>> yasmin_sarvam –
>>

>> *in-which is all, *
>>
>> yata: sarvam –
>>
>> *for-which is all, *
>>
>> ya: sarvam –
>>
>> *which is all, *
>>
>> sarvata:_ca ya: -
>>
>> *and which is because-of all,* -
>>
>> ya:_ca * - which also is = *
>>
>> sarvamaya: * - made of all = *

>>
>> nityam AtmAnam viddhi tam param - x -2- -
>>

>> * typo sarSamaya - var. VLM, TPD *sarvamaya*

>>
>> ~vlm.2. Know the Supreme soul, in which all things reside, from which
>> everything has issued, and which is everything itself on all sides of us;
>> it is changed through all, and is ever the same in itself.
>>
>> ~sv.1-3 VASISTHA continued: Equip yourself with such an attitude, O Rama,
>> and remain unattached, endowed with the spirit of renunciation and with the
>> realisation that whatever you do or you experience is an offering to the
>> omnipresent being, Brahman.
>>
>>
>>

>> *03*|o/

>>
>> दूरस्थम् अप्य्_अदूरस्थम् सर्वगम् तत्-स्थम् एव च ।
>>
>> तत्-स्थ: सत्ताम् अवाप्नोषि तद्.एव आस्य्_अस्त-संशय: ॥६।५९।३॥
>>
>> dUrastham apy_adUrastham sarvagam tat-stham eva ca |
>>
>> tat-stha: sattAm avApnoSi tat_eva Asy_asta-saMzaya: ||3||
>>
>> .
>>
>> dUrastham api –
>>

>> *tho far-away, = *
>>
>> a-dUrastham - *not far-away = *
>>
>> sarva.gam tat-stham eva ca - *it is everywhere.going, and yet
>> That.staying. *=
>>
>> tat-stha: sattAm avApnoSi - *That.staying, you get from the Suchnesses *=
>>
>>
>> tat_eva - *only That. = *
>>
>> Asy_asta-saMzaya: - *you have settled with your doubt. *

>>
>> ~vlm.3. It seems to be afar though it is nearest to us, it appears to be
>> ubiquitous though ever situated in everything. It is by that essence thou
>> livest, and it is undoubtedly what thou art thyself. (There is but one
>> unity pervading over all varieties).
>>
>> ~sv.1-3 VASISTHA continued: Equip yourself with such an attitude, O Rama,
>> and remain unattached, endowed with the spirit of renunciation and with the
>> realisation that whatever you do or you experience is an offering to the
>> omnipresent being, Brahman.
>>

>> * dUrastham api – *tho far-away, = *a-dUrastham - *not far-away = * sarva.gam
>> tat-stham eva ca - *it is everywhere.going, and yet That.staying. *=
>> tat-stha: sattAm avApnoSi - *That.staying, you get from the Suchnesses *=
>> tat_eva - *only That. = *Asy_asta-saMzaya: - *you have settled with
>> your doubt. *
>>
>>
>>
>> *04*|*Ø*

>>
>> यत् संवेद्य-विनिर्मुक्तम् संवेदनम् अनिर्मितम् ।
>>
>> yat saMvedya-vinirmuktam saMvedanam anirmitam |
>>
>> चेत्यमुक्तम् चिद्.आभासम् तद् विद्धि परमम् पदम् ॥६।५९।४॥
>>
>> cetyamuktam cid.AbhAsam tat_viddhi paramam padam ||4||
>>
>> .
>>

>> *what is*
>>
>> *unconstructed awareness,*
>>
>> *free.from the understandable,*
>>
>> *free.from the conceivable,*
>>
>> *the projection of cit.Consciousness—*
>>
>> *know That as the Absolute state.*

>>
>> ~vlm. ..., which is above the knowables, and is knowledge or intelligence
>> by itself; which is beyond our thoughts and thinkables.....
>>
>> ~vwv. ..., which is knowledge liberated from objects to be known,
>> uncreated, freed from objectified thought and the light of Consciousness.
>>
>>

>> *\*

>>
>> सा परा परमा काष्ठा सा दृषाम् दृक्-अनुत्तमा ।
>>
>> sA parA paramA kASThA sA dRSAm dRk-anuttamA |
>>
>> सा महिम्नाम् च महिमा गुरूणाम् सा तथा गुरु: ॥६।५९।५॥
>>
>> sA mahimnAm ca mahimA gurUNAm sA tathA guru: ||5||
>>
>> .
>>

>> *this is the perfect Absolute*
>>
>> *unsurpassed*
>>
>> *:*
>>
>> *the vision of visions, and the glory of glories and the guru of the
>> gurus*
>>
>> *.*

>>
>> vwv. That Supreme State is the ultimate limit ... and the lord of lords.
>>
>> ~vlm. ... the majesty of majesties, and is the most venerable of
>> venerables.
>>
>> sv. ... the guru of all gurus ....
>>
>>
>>

>> *06*|o/

>>
>> स आत्मा तश्_च विज्ञानम् स शून्यम् ब्रह्म तत्परम् ।
>>
>> तच्_छ्रेय: स शिव: शान्त: सा विद्या सा परा स्थिति: ॥६।५९।६॥
>>
>> sa AtmA taz_ca vijJAnam sa* zUnyam brahma tatparam |
>>
>> tac_chreya: sa* ziva: zAnta: sA vidyA sA parA sthiti: ||6||
>>
>> sa AtmA ta:_ca vijJAnam
>>
>> sa zUnyam brahma tatparam
>>
>> tat_zreya: sa* ziva: zAnta:
>>
>> sA vidyA sA parA sthiti:
>>
>> ~vwv.1203/6.That is the Self. It is also intelligence. It is the void. It
>> is that Supreme Brahman (or Absolute Reality). It is the Beatitude. It is
>> the tranquil _ziva (or God). It is knowledge. It is the highest state.
>>
>> ~vlm.6. This thing is the soul and its cognition, it is vacuum which is
>> the immensity of the Absolute Brahma; it is the chief good (summum Bonum)
>> which is felicity and tranquility itself; and it is full knowledge or
>> omniscience, and the highest of all states.
>>
>> ~sv.6 5-9 That is the Absolute state, it is the guru of all gurus, it is
>> the self, it is the light that illumines the world from within.
>>
>>
>>

>> *07*|o/

>>
>> यो_अयम् अन्तश्_चिते:_आत्मा सर्व.अनुभव-रूपक: ।
>>
>> यत्र स्वदन्ते सर्वाणि स्वात्म.द्रव्याणि सत्तया ॥६।५९।७॥
>>
>> yo_ayam antaz_cite:_AtmA sarva.anubhava-rUpaka: |
>>
>> yatra svadante sarvANi svAtma.dravyANi sattayA ||07||
>>
>> yo ayam antaz citer AtmA - This which is the self of the Chiti
>> Understanding -
>>
>> sarvAnubhava-rUpaka: - is the form of all experience -
>>
>> yatra svadante sarvANi - where they taste all -
>>
>> su.Atma (sva.Atma) -dravyANi sattayA - ownSelf‑substances by the
>> Suchness. -7- -
>>
>> ~vwv.1204/7a-y3007.002. This Self which is within the intelligence in the
>> form of the Experience of all. It is ever established in the body. It is
>> well-known as mere consciousness.
>>
>> ~vlm.7. The soul that abides in the intellect, and is of the form of the
>> conception of all things: that which feels and perceives every thing, and
>> remains by its own essence.
>>
>> ~sv.6 5-9 That is the Absolute state, it is the guru of all gurus, it is
>> the self, it is the light that illumines the world from within.
>>
>>
>>

>> *08*|o/

>>
>> स जगत्-तिल=तैल-आत्मा स जगद्-गृह=दीपक: । स जगत्-पादप=रस: स जगत्=पशु-पालक:
>> ॥६।५९।८॥
>>
>> sa jagat-tila=taila-AtmA sa* jagad-gRha=dIpaka: | sa* jagat-pAdapa=rasa:
>> sa* jagat=pazu-pAlaka: ||8||
>>
>> .
>>

>> *it is the oil of the world-seed, the soul,*
>>
>> *a lamp in the world-house,*
>>
>> *the sap of the world-tree,*
>>
>> *it is the shepherd of the world*
>>
>> *. *
>>
>>
>>
>> *09*|o/

>>
>> स तन्तुर् भूत-मुक्तानाम् परिप्रोत-हृत्-अम्बर: ।
>>
>> स भूत-मरिच-ओघानाम् परमा तीक्ष्णता तथा ॥६।५९।९॥
>>
>> sa tantu:_ bhUta-muktAnAm pariprota-hRt-ambara: |
>>
>> sa bhUta-marica-oghAnAm paramA tIkSNatA tathA ||09||
>>
>>
>>

>> *It is the cord that links the being-pearls*
>>
>> *that is strung around the Heart-space;*
>>
>> *or the sharpness of the Supreme*
>>
>> *that is the spice of all beings.*
>>
>>
>>
>> *10*|*Ø*

>>
>> स पदार्थे पदार्थत्वम् स तत्त्वम् यd अन्.उत्तमम् ।
>>
>> sa* padArthe padArthatvam sa* tattvam yat_an.uttamam |
>>
>> स सतो वस्तुन: सत्त्वम् असत्त्वम् वा_अ.सत: स्वत: ॥६।५९।१०॥
>>
>> sa* sato_ vastuna: sattvam asattvam vA_a.sata: svata: ||10||
>>
>> .
>>
>> sa padArthe padArthatvam –
>>
>> It is the meaning/object in Meaning/Objectness —
>>
>> sa tattvam yad anuttamam -
>>
>> it is the unsurpassed Thatness/truth —
>>
>> sa sata: vastuna: –
>>
>> it is of Sat-substances —
>>
>> sattvam asattvam vA –
>>
>> the Suchness or unSuchness —
>>
>> asata: svata: -
>>
>> of the Asat from oneself. —
>>
>> ~vwv.1194/10 It is the objecthood in an object. It is the principle which
>> is the highest. It is the existence of an object that is existent and, by
>> itself, the non-existence of the non-existent.
>>
>> ~vlm.10. It is the essence of all substance (ens enteum) and a verity
>> which is the most excellent of all the truth of truths); it is the goodness
>> of whatever is good, and the great or greatest good in itself.
>>
>> ~sv.10-11 It is the reality in all substances, that which endows the
>> substances with their essential characteristic.
>>
>>
>>

>> *11*|o/

>>
>> य: स्व.वित्ति-विचित्रेण स्वयम् आत्मा.एव लभ्यते ।
>>
>> सर्व: एव जगद्.भावा अ-विचारेण चारव: ॥६।५९।११॥
>>
>> ya: sva.vitti-vicitreNa svayam AtmA_eva labhyate |
>>
>> sarva: eva jagad.bhAvA a-vicAreNa cArava: ||11||
>>
>> .
>>
>> ya: sva.vitti-vicitreNa –
>>
>> by the wonder of self.knowledge - svayam AtmA_eva labhyate - s/he gets
>> hir Self hirself -
>>
>> sarva: eva jagat.bhAvA: a-vicAreNa cArava: - x -59- -
>>
>> zgl#tt. #>vid 1 – to know, possess WIT. ->#vitti –f.- consciousness;
>> understanding, intelligence, _saMhitup. • finding , acquisition , gain _ChUp.
>> •• #saMvitti perception , feeling , sense of (comp.) _sarvad.
>>
>> ~vlm.11. Which by its omniscience becomes the all that is present in its
>> knowledge, and which we take by our misjudgment for real entities in this
>> world, (when our ignorance mistakes the manifest world for its latent
>> cause).
>>
>> ~sv.10-11 It is the reality in all substances, that which endows the
>> substances with their essential characteristic.
>>
>>
>>

>> *12*|o/

>>
>> अविद्यमाना: सद्.भावा: विचार-विशर-आरव: ।
>>
>> अहम् आदौ जगत्.जाले मिथ्या-अभ्रम् अभरात्मनि ॥६।५९।१२॥
>>
>> avidyamAnA: sad.bhAvA: vicAra-vizara-Arava: |
>>
>> aham Adau jagat.jAle mithyA-abhram abharAtmani ||12||
>>
>> .
>>
>> avidyamAnA: sad.bhAvA: vicAra-vizara-Arava: |
>>
>> aham Adau jagat.jAle
>>

>> *I am *
>>
>> *in the beginning of the world-net *

>>
>> mithyA-abhram abharAtmani ||12||
>>
>> #zRR – to break, SHEAR off. -> #vizRR ->vizara – tearing asunder,
>> killing, a disease • #vizaraNa.
>>
>> ~vlm.12. We take ourselves the world in mistake of the soul, but all
>> these mistaken entities vanish away before the light of reason.
>>
>> ~sv.12 The notion of 'world' arises only when the spirit of enquiry is
>> absent. But, 'I' am before the world was.
>>
>>
>>

>> *13*|o/

>>
>> को नु भूत्वा_अनुबध्नामि वृत्तिम् कथम् अवाप धी: ।
>>
>> आद्य-मध्य-अन्त=मानानि संकल्प-कलनानि_अहम् ॥६।५९।१३॥
>>
>> ko nu bhUtvA_anubadhnAmi vRttim katham avApa dhI: |
>>
>> Adya-madhya-anta=mAnAni saMkalpa-kalanAni_aham ||13||
>>

>> *. *
>>
>> *"Who then has been?"*
>>
>> *I ask.*
>>
>> *"How has thought got its motion?" *
>>
>> *In the beginning, now, and at the end*
>>
>> *I am my own conceptual imagining.*
>>
>>
>>
>> *14*|o/

>>
>> ब्रह्माकाशम् अनाद्यन्तम् का इव इयत्ता मम आत्मन: ।
>>
>> इति निश्चयवान्_अन्त: सम्यग्-व्यवहृतिर् बहि: ॥६।५९।१४॥
>>
>> brahmAkAzam anAdyantam kA iva iyattA mama Atmana: |
>>
>> iti nizcayavAn_anta: samyag-vyavahRti:_ bahi: ||14||
>>
>>
>>

>> *The _brahmic Space has no end or beginning.*
>>
>> *Whereabouts then is the This.ness of my soul?"*
>>
>> *Inside, this certainty;*
>>
>> *outside,*
>>
>> *it is business-as-usual.*

>>
>> ब्रह्माकाशमनाद्यन्तं केवेयत्ता ममात्मनः ।
>>
>> इति निश्चयवानन्तः सम्यग्व्यवहृतिरबहिः ।। १४
>>
>> ~VA: - केवेयत्ता -? first part is not clear
>>
>> Having such determination inside, even while doing a lot outside...
>>
>> ~AS: The word breaks as का इव इयत्ता (what is this limitedness - iyattA)
>> The meaning is joined with the second line of previous verse.
>> The meaning is "I, who creates everything by my determination throughout
>> infinite time in the infinite space called Brahma, how can my soul be
>> limited to this (worldly concerns)?
>> Typo: तिरबहिः -> तिर्बहिः
>> ब्रह्माकाज़म् – "The Space of Brahmâ/Brahman is
>>
>> अनाद्यन्तं – without beginning and end.
>>
>> का इव इयत्ऽता मम आत्मनः – What is the this.ness of my soul?"
>>
>> इति निज़्चयवान्अन्तः – Inside, this certainty;
>>
>> सम्यग्-व्यवह्ऱ्तिर्बहिः – outside, business-as-usual. -14-
>>
>>
>>

>> jd#>i *pronom. base. --> #*iyat* – so much. --> #iyattA – the state of

>> being "this much"; of such extent, quantity, fixed measure or quantity,

>> so much •-• brahm*A*kAzam anAdyantam kA iva *iyattA* mam*a A*tmana: |

>> iti nizcayavAn_anta: samyag-vyavahRti:_ bahi: || `y6059.014.
>>
>>
>>
>> ~vlm.13. The vacuum of brahmA or the space occupied by the Divine spirit,
>> is without its beginning and end, and cannot be comprehended within the
>> limited space of our souls; knowing this for certain, the wise are employed
>> in their outward duties.
>>
>> ~sv.13 13-14 How then do the notions of world, etc., bind me?
>>
>>
>>

>> *15*|o/

>>
>> उदय-अस्तमय-उन्मुक्त-स्थिति:_अन्त: स सर्वदा ।
>>
>> न_अस्तम् एति न च_उदेति मन: सम.सम-स्थितम् ॥६।५९।१५॥
>>
>> udaya-astamaya-unmukta-sthiti:_anta: sa* sarvadA |
>>
>> na_astam eti na ca_udeti mana: sama.sama-sthitam ||15||
>>
>>
>>

>> *This state free from rising and setting*
>>
>> *is*
>>
>> *always*
>>
>> *within.*
>>
>> *It does not set*
>>
>> *nor does it rise.*
>>
>> *manas.Mind is*
>>
>> *the Same set in the Same.*

>>
>> ~vlm.15. ... the evenness of its tenor.
>>
>>
>>

>> *16*|o/

>>
>> यस्य स्वस्य_इव शून्यत्वम् स महात्मा_इव तद् वपु: ।
>>
>> भाव-अद्वैत-पदारूढ: सुषुप्त-परया धिया ॥६।५९।१६॥
>>
>> yasya svasya_iva zUnyatvam sa* mahAtmA_iva tat_vapu: |
>>
>> bhAva-advaita-padArUDha: suSupta-parayA dhiyA ||16||
>>
>> .
>>

>> *The person who dwells in emptiness while in the body, is like *
>>
>> *a mahatma , dwelling in non-duality, his thoughts like dreams. *

>>
>> yasya svasya tad-vapu: iva zUnyatvam –
>>

>> *one whose self is empty – *
>>
>> sa mahAtmA iva –
>>
>> *he is like a mahatma Great Self – *
>>
>> bhAva-advaita-pada-ArUDha: –
>>
>> *having attained the state of nonDual experience – *
>>
>> suSupta-parayA dhiyA –
>>
>> *his thoughts like dreams *

>>
>> .
>>
>> ~AB. ... tathA ca Ahu: "bhAvAdvaitam sadA kuryAt kriyAdvaitam na
>> karhi-cit | advaitam triSu lokeSu nAdvaitam guruNA saha" ||
>>
>> ~vlm.16. He whose mind is as vacant as the empty air, is called a mahátmá
>> or great soul, and his mind resting in the state of unity, remains with the
>> body in a state of sound sleep. (But this evenness is inadmisseble in
>> business and behaviour to a preceptor. So it is said, [Sanskrit ~]
>>
>> ~sv.17 15-18 He who has thus realised the truth is free from all
>> beginnings and all ends. He who is thus equipped with the spirit of
>> non-duality (as if he is in deep sleep, though awake) is not disturbed
>> though actively engaged in life. Such a person is liberated here and now.
>>
>>
>>

>> *17*|o/

>> *18*|o/

>>
>> न यस्य हृदय-उल्लेखो मनाग्.अपि स मुक्ति.भाक् ।
>>
>> अ.विभागम् इव_आदर्शे चिन्.मणौ प्रतिबिम्बति ॥६।५९।१८॥
>>
>> na yasya hRdaya-ullekho manAg.api sa* mukti.bhAk |
>>
>> a.vibhAgam iva_Adarze cin.maNau pratibimbati ||18||
>>
>> .
>>

>> *There are no words that can describe *
>>
>> *someone who enjoys mukti.Freedom, *
>>
>> *without separateness*
>>
>> *like a reflection*
>>
>> *that sparkles as the Jewel of Consciousness.*
>>
>>
>>
>> *19*|o/

>>
>> चिते: परम-नैर्मल्यात् व्यवहारो_यथा गत: ।
>>
>> चित्-चमत्.कृति:.एव_इयम् जगत् इति_अवभासते ॥६।५९।१९॥
>>
>> cite: parama-nairmalyAt_vyavahAro_yathA gata: |
>>
>> cit-camat.kRti:_eva_iyam jagat_iti_avabhAsate ||19||
>>
>> cite: – of Chit —
>>
>> parama-nairmalyAd – out of the absolute purity —
>>
>> vyavahAro yathA gata: – thus come to activation —
>>
>> cic-camatkRti: eva iyam – this very Chit-wonder —
>>
>> jagad ity avabhAsate – appears as this world —
>>
>> ~vlm.19. So let a man discharge the customary duties of life as they
>> occur to him, with the pure transparent of his mind; as all the creatures
>> of god perform their several parts, like images imprinted in the divine
>> intellect.
>>
>> ~sv.19-20 What appears to be the world here is truly the magic (the work)
>> of the infinite consciousness. There is no unity here, nor is there
>> duality. My instructions, too, are of the same nature! The words, their
>> meaning, the disciple, the wish (or the effort of the disciple) and the
>> guru's ability in the use of the words — all these are also the play of the
>> energy of the infinite consciousness!
>>
>> However this world goes, seen from the purity of Consciousness,
>>
>> it is only the wondrous shining of that pure Chit Consciousness.
>>
>>
>>

>> *20*|o/

>>
>> न_इह_अस्त्य्_ऐक्यम् न च द्वित्वम् मम_आदेशो_अपि तन्.मय: ।
>>
>> वाच्य-वाचक-शिष्येहागुरु=वाक्यै:_चमत्.कृतै: ॥६।५९।२०॥
>>
>> na_iha_asty_aikyam na ca dvitvam mama_Adezo_api tan.maya: |
>>
>> vAcya-vAcaka-ziSyehAguru=vAkyai:_camat.kRtai: ||20||
>>
>> .
>>
>> na iha asti aikyam –
>>

>> *not here it is unity — *
>>
>> na ca dvitvam –
>>
>> *and not duality — *
>>
>> mama Adeza-: api –
>>
>> *is my instruction, but — *
>>
>> tan-maya: –
>>
>> *That-consisting — *
>>
>> vAcya-vAcaka-ziSyA_IhA / (iha) –
>>
>> *learning here what is to be said — *
>>
>> A-guru=vAkyai:_camat.kRtai: –
>>
>> *according to the guru's wonder.working words — *

>>
>> < A-guru tad-vAkyAt > Comm. —
>>
>> ~vlm.20. There is no unity nor duality in the divine intellect, (where
>> the images are neither inseparably attached to nor detached from it); the
>> application of the words I and thou to one or the other is all relate to
>> the same, and they have come to use from the instruction of our elders.
>> (Human language is learned by imitation).
>>
>> ~sv.19-20 What appears to be the world here is truly the magic (the work)
>> of the infinite consciousness. There is no unity here, nor is there
>> duality. My instructions, too, are of the same nature! The words, their
>> meaning, the disciple, the wish (or the effort of the disciple) and the
>> guru's ability in the use of the words — all these are also the play of the
>> energy of the infinite consciousness!
>>
>>
>>

>> *21*|o/

>>
>> आत्मना आत्मनि शान्ता एव चिच्_चमत्कुरुते चिति ।
>>
>> चित्-प्रस्पन्दो हि संसारस्_तद् अस्पन्द: परम् पदम् ॥६।५९।२१॥
>>
>> AtmanA Atmani zAntA eva cic_camatkurute citi |
>>
>> cit-praspando hi saMsAras_tat_aspanda: param padam ||21||
>>
>> .
>>

>> *by itself in the self,*
>>
>> *the very peaceful consciousness works its wonders in consciousness*
>>
>> *: *
>>
>> *the vibrancy of consciousness is just this saMsAra*
>>
>> *: *
>>
>> *That, non-vibrating, is the perfect state*
>>
>> *.*

>>
>> ~vlm. ...; it is the pulsation of [chit.Consciousness] which displays the
>> universe, as its vivarta or development, and this pulsation is [its]
>> Omnipotence.
>>
>>
>>

>> *22*|o/

>>
>> चित्.स्पन्द-शमनेन_इयम् परिशाम्यति संसृति: ।
>>
>> महा.चित्ते नते_अर्थैंश-भावा यो भावनाक्षय: ॥६।५९।२२॥
>>
>> cit.spanda-zamanena_iyam parizAmyati saMsRti: |
>>
>> mahA.citte nate_arthaiMza-bhAvA yo bhAvanAkSaya: ||22||
>>

>> *. *
>>
>> cit.spanda-zamanena_iyam x
>>
>> parizAmyati saMsRti: *- x = *
>>
>> mahA.citte nate_arthaiMza-bhAvA yo bhAvanAkSaya: *- x = *

>> *23*|o/

>>
>> अ.सन्.न्_अपि स्व.भावम् तत् संवित्.स्पन्द उदाहृतम् ।
>>
>> शून्यत्वम् अ.जडम् यत् तत् परम् आहुश्_चिते:_वपु: ॥६।५९।२३॥
>>
>> a.san.n_api sva.bhAvam tat_saMvit.spanda udAhRtam |
>>
>> zUnyatvam a.jaDam yat_tat_param Ahuz_cite:_vapu: ||23||
>>
>> .
>>
>> a.san.n_api sva.bhAvam tat_saMvit.spanda udAhRtam |
>>
>> zUnyatvam a.jaDam yat_tat_param Ahuz_cite:_vapu: x
>>
>> ~vlm.23. What is called consciousness or its action, is a nonentity in
>> nature; and that which is a mere vacuum, is said to be the subtile body of
>> the Intellect. (i. e. The intellectual powers have no material forms).
>>
>> ~sv.23 If that consciousness does not vibrate, there will be no
>> world-vision.
>>
>>
>>

>> *24*|o/

>>
>> तत्त्वेन भावन-आयत्ता संसृति: सा_अनुभूयते ।
>>
>> अ.भावना-मात्र-लयात् सा च नि:सार-रूपिणी ॥६।५९।२४॥
>>
>> tattvena bhAvana-AyattA saMsRti: sA_anubhUyate |
>>
>> a.bhAvanA-mAtra-layAt_sA ca ni:sAra-rUpiNI ||24||
>>

>> *. *
>>
>> tattvena bhAvana-AyattA x
>>
>> saMsRti: sA_anubhUyate *- x = *
>>
>> a.bhAvanA-mAtra-layAt x
>>
>> sA ca ni:sAra-rUpiNI *- x = *

>>
>> ~vlm.24. The world appears as an entity, by our thinking it as such; but
>> it vanishes upon our ceasing to think as such, like the disappearance of
>> figures in a picture, when it is burnt down to ashes.
>>
>> ~sv.24 The mind is but the movement in consciousness.
>>
>>
>>

>> *25*|*Ø*

>>
>> केवलम् केवली.भावात् तद्.रूपा सा.एव शिष्यते ।
>>
>> kevalam kevalI.bhAvAt tat_rUpA sA_eva ziSyate |
>>
>> चित्.स्पन्दम् एव संसार-चक्र=प्रवहनम् विदु: ॥६।५९।२५॥
>>
>> cit.spandam eva saMsAra-cakra=pravahanam vidu: ||25||
>>
>> .
>>

>> *the _kevala Entirety,*
>>
>> *from the state of entirety*
>>
>> *retains only that form,*
>>
>> *for cit.spanda_Consciousness.Vibration*
>>
>> *is well.known-as the whirling of the saMsAra wheel.*
>>
>> kevalam kevalI.bhAvAt x
>>
>> tat_rUpA sA_eva ziSyate * - x = *
>>
>> cit.spandam eva x
>>
>> saMsAra-cakra=pravahanam vidu: * - x = *
>>
>>
>>
>> *26*|o/

>>
>> मातृ-मान-प्रमेय=आदि कटकादि_इव हेमनि ।
>>
>> पृथग्_अस्ति न च स्पन्दश्_चितेर् या संसृतिर् भवेत् ॥६।५९।२६॥
>>
>> mAtR-mAna-prameya=Adi kaTakAdi_iva hemani |
>>
>> pRthag_asti na ca spandaz_cite:_ yA saMsRti:_ bhavet ||26||
>>

>> *. *
>>
>> *the measurer,*
>>
>> *the measure,*
>>
>> *the measurable—*
>>
>> *these are like bracelets in gold -*
>>
>> *for the vibration is not separate from the consciousness*
>>
>> *which becomes the saMsAric evolution.*
>>
>>
>>
>> *27*|o/

>>
>> चित्तम् एव चिति-स्पन्दस्_तत् अ.बोधो हि संसृति: ।
>>
>> अ.बोध-मात्रे चित्.स्पन्द: कटकत्वम् इव_उत्थितम् ॥६।५९।२७॥
>>
>> cittam eva citi-spandas_tat_a.bodho hi saMsRti: |
>>
>> a.bodha-mAtre cit.spanda: kaTakatvam iva_utthitam ||27||
>>

>> *cittam eva citi-spandas_tat_a.bodho hi saMsRti: | *
>>
>> *a.bodha-mAtre cit.spanda: kaTakatvam iva_utthitam ||27|| *

>>
>> # citi
>>
>> # citspanda
>>
>> ~vlm.27. The mind is the pulsation of the intellect, and it is want of
>> this knowledge that frames a separate world; as it is ignorance of the gold
>> work, that makes the jewel appear as another thing.
>>
>> ~sv.28 26-28 Thus a cycle is formed. Ignorance and mental activity are
>> perpetuated by each other.
>>
>>
>>

>> *28*|o/

>>
>> बोध.मात्र-विलीने_अस्मिञ्_छुद्धा चिद् राम शिष्यते ।
>>
>> स्वभाव-बोध-मात्रेण क्षीयते भोग-वासना ॥६।५९।२८॥
>>
>> bodha.mAtra-vilIne_asmiJ_chuddhA cit_rAma ziSyate |
>>
>> svabhAva-bodha-mAtreNa kSIyate bhoga-vAsanA ||28||
>>
>> .
>>
>> bodha.mAtra-vilIne_asmin
>>

>> chuddhA cit_rAma ziSyate *- x + *
>>
>> svabhAva-bodha-mAtreNa
>>
>> kSIyate bhoga-vAsanA *- x. *

>>
>> ~vlm.28. The mind being wholly absorbed in the intellect, there remains
>> this pure intellect alone; as the nature of one's self or soul being known,
>> there is an end of worldly enjoyments. (He that has known the intellectual
>> world, is not deluded by his sensuous mind; and whoever has tasted his
>> spiritual bliss, does not thirst for sensual pleasures).
>>
>> ~sv.28 26-28 Thus a cycle is formed. Ignorance and mental activity are
>> perpetuated by each other.
>>
>>
>>

>> *29*|o/

>>
>> भोग-अभावनम् एव_इह परमम् ज्ञत्व-लक्षणम् ।
>>
>> इतो न_अभिमता: सर्वे ज्ञस्य भोगा: स्वभावत: ॥६।५९।२९॥
>>
>> bhoga-abhAvanam eva_iha paramam jJatva-lakSaNam |
>>
>> ito na_abhimatA: sarve jJasya bhogA: svabhAvata: ||29||
>>
>> .
>>

>> bhoga-abhAvanam eva_iha paramam jJatva-lakSaNam *- x = *
>>
>> ito na_abhimatA: sarve jJasya bhogA: svabhAvata: *- x = *

>>
>> ~vlm.29. Disregard of enjoyments is an education of the highest wisdom;
>> hence no kind of enjoyments is acceptable to the wise: (cursed are they
>> that hunger and thirst for enjoyments of this world).
>>
>> ~sv.29 29-30 When the inner intelligence is awakened, the craving for
>> pleasure ceases: this is the nature of the wise.
>>
>>
>>

>> *30*|o/

>>
>> भवन्ति को_अति.तृप्ते हि दुरन्नम् किल वाञ्छति ।
>>
>> एतद्.एव परम् विद्धि ज्ञत्वस्य_अ.पर-लक्षणम् ॥६।५९।३०॥
>>
>> bhavanti ko_ati.tRpte hi durannam kila vAJchati |
>>
>> etat_eva param viddhi jJatvasya_a.para-lakSaNam ||30||
>>
>> .
>>

>> bhavanti ko_ati.tRpte hi durannam kila vAJchati * - x = *
>>
>> etat_eva param viddhi jJatvasya_a.para-lakSaNam * - x = *

>>
>> ~vlm.30. Know this to be another indication of wisdom, that no man that
>> has eaten to satiety has ever a zest for any bad food that is offered to
>> him. (i. e. No sensual pleasure is delectable before spiritual bliss).
>>

>> *~sv.29 29-30 When the inner intelligence is awakened, the craving for
>> pleasure ceases: this is the nature of the wise. *
>>
>>
>>
>> *31*|o/

>>
>> स्व.भावेन.एव भोगानाम् यत् किल_अन्.अभिवाञ्छनम् ।
>>
>> चित् तत्.स्पन्दा.एव सर्व.आत्म-रूपिणि_अस्ति_इति निश्चय: ॥६।५९।३१॥
>>
>> sva.bhAvena_eva bhogAnAm yat_kila_an.abhivAJchanam |
>>
>> cit_tat.spandA_eva sarva.Atma-rUpiNi_asti_iti nizcaya: ||31||
>>
>> .
>>
>> svabhAvena.eva bhogAnAm x
>>

>> yat_kila anabhivAJchanam * - x = *
>>
>> cit_tat-spandA.eva x
>>
>> sarvAtma-rUpiNy_asti iti nizcaya: * - x = *

>>
>> ~vlm.31. Another sign of wisdom is our natural aversion, to enjoyments,
>> and is the sense of one's perception of all pleasures, in the vibrations of
>> his intellect: (i. e. the mind is the store house of all pleasures).
>>
>> ~sv.31 In him this cessation of craving for pleasure is therefore natural
>> and effortless.
>>
>>
>>

>> *32*|o/

>>
>> यो_अन्त: प्ररूड: सु.अभ्यासो ज्ञत्व-शब्देन स स्मृत: ।
>>
>> यो न भुङ्क्ते भुज्यमानान्_अपि भोगान्_स बुद्धिमान् ।
>>
>> लोक-अनुरोध-सिद्धि-अर्थम् स हन्ति लगुडैर् नभ: । ॥६।५९।३२॥
>>
>> yo_anta: prarUDa: su.abhyAso jJatva-zabdena sa* smRta: |
>>
>> yo na bhuGkte bhujyamAnAn_api bhogAn_sa buddhimAn |
>>
>> loka-anurodha-siddhi-artham sa* hanti laguDai:_ nabha: | ||32||
>>

>> *. *
>>
>> yo_anta: prarUDa: su.abhyAso_ x
>>
>> jJatva-zabdena sa* smRta: * - x = *

>>
>> yo_ na bhuGkte x
>>
>> bhujyamAnAn api bhogAn x
>>

>> sa buddhimAn * - x = *
>>
>> loka-anurodha-siddhi-artham x
>>
>> sa hanti laguDai:_ nabha: * - x = *
>>
>> zgl#prim. #*laguDa, *#lakuTa *–m.-* a stick , staff , club MBh.&c.

>>
>> ~vlm.32. He is known as a wise man, who has this good habit of his deeply
>> rooted in his mind, and he is said to be an intelligent man, who refrains
>> from enjoying whatever is enjoyable in this world. (For thy shall hunger
>> hereafter, who stuff themselves with plenty here below. St. Mathew Ch.v).
>>
>> ~sv.32 He knows that it is the energy of the self that experiences the
>> experiences.
>>
>>
>>

>> *33*|o/

>>
>> विना_आकृत्रिमया बुद्ध्या न सिद्धिर् अवगम्यते ॥६।५९।३३॥
>>
>> vinA_AkRtrimayA buddhyA na siddhi:_ avagamyate ||33||
>>
>> .
>>

>> vin*A_a.*kRtrimayA buddhyA * - x = *
>>
>> na siddhi:_ avagamyate * - x = *

>>
>> #kRtrima — adj. - made artificially, factitious, unnaturally or
>> non-spontaneously produced; falsified; not natural; simulated; adventitious
>> — akRtrima - none of the above — defined by Sarasvati at y3018.014… —
>>
>> ~vlm.33. Again whoso pursues after his perfection, in pursuance of the
>> examples of others, doth strike the air with a stick, or beat the bush in
>> vain in search of the same, because it requires sincerity of purpose to be
>> successful in anything: (and not the bodily practices of the ignorant, as
>> they do in Hatha Yoga).
>>
>> ~sv.33 He who, in order to please the public, refuses to experience what
>> is to be experienced, he indeed beats the air with a stick!
>>
>>
>>

>> *34*|o/

>> *35*|o/

>>
>> इदम् यावत् अ.बोधात्मा स्पन्दते स्पन्द-रूपिणी ।
>>
>> सम्यग्.बोध-उदयो_अन्त: स्यात् स्पन्द-अ.स्पन्द-दशाक्रम: ॥६।५९।३५॥
>>
>> idam yAvat_a.bodhAtmA spandate spanda-rUpiNI |
>>
>> samyag.bodha-udayo_anta: syAt_spanda-a.spanda-dazAkrama: ||35||
>>
>> .
>>

>> idam yAvat_a.bodhAtmA spandate spanda-rUpiNI *- x + *
>>
>> samyag.bodha-udayo_anta: syAt_spanda-a.spanda-dazAkrama: *- x. *

>>
>> ~vlm.35. So long doth the unconsious spirit flutter in its fickleness,
>> and goes on roving from one object to another; as the light of the
>> understanding do not rise and shine within it. (The ignorant are strangers
>> to rest and quiet).
>>
>> ~sv.35 35-37 Desire for liberation interferes with the fullness of the
>> self; absence of such desire promotes bondage! Hence, constant awareness is
>> to be preferred. The sole cause for bondage and liberation is the movement
>> in consciousness. Awareness of this ends this movement.
>>
>>
>>

>> *36*|o/

>>
>> क्व_अपि याति च संशान्त-दीपवत्-साभिधानक: ।
>>
>> चित: प्रशान्त-रूपाया: दीपकाया: स्व.भावत: ॥६।५९।३६॥
>>
>> kva_api yAti ca saMzAnta-dIpavat-sAbhidhAnaka: |
>>
>> cita: prazAnta-rUpAyA: dIpakAyA: sva.bhAvata: ||36||
>>

>> *. *
>>
>> kva_api yAti ca saMzAnta-dIpavat-sAbhidhAnaka: *x *
>>
>> cita: prazAnta-rUpAyA: dIpakAyA: sva.bhAvata: *- x = *

>>
>> ~vlm.36. But no sooner doth the light of the tranquil intellect, appear
>> in its brightness within the inward soul; than the flattering of the fickle
>> spirit is put to flight, like the flickering of a lamp after it is
>> extinguished.
>>

>> *~sv.35 35-37 Desire for liberation interferes with the fullness of the

>> self; absence of such desire promotes bondage! Hence, constant awareness is
>> to be preferred. The sole cause for bondage and liberation is the movement

>> in consciousness. Awareness of this ends this movement. *
>>
>>
>>
>> *37*|o/

>>
>> स्पन्द-अस्पन्द=मयी न_इह कथा.एव_अस्ति मनाग्.अपि ।
>>
>> यद् अस्पन्दस्य मरुतो न सन्_न_असन्_न मध्यगम् ॥६।५९।३७॥
>>
>> spanda-aspanda=mayI na_iha kathA_eva_asti manAg.api |
>>
>> yat_aspandasya maruto na san_na_asan_na madhyagam ||37||
>>
>> .
>>

>> spand*a-a*spanda=mayI - *Something made of vibration and non.vibration?
>> – either or both - - *
>>
>> n*a i*ha - *Not here!* -
>>
>> kath*A e*va asti manAg.api - *However could something exist?--even a
>> bit,* -
>>
>> ya*t_a*spandasya maruta: - *which is, of the nonvibrant Air,* -
>>
>> na san_na_asan - *not the being nor the nonbeing* -
>>
>> na madhyagam - *nor something gone-between.* -37- -

>>
>> ~vlm.37. There is no such thing as vibration nor suspension of the
>> tranquil spirit; because the quiescent soul neither moves forward or
>> backward, nor has its motion in any direction.
>>

>> *~sv.35 35-37 Desire for liberation interferes with the fullness of the

>> self; absence of such desire promotes bondage! Hence, constant awareness is
>> to be preferred. The sole cause for bondage and liberation is the movement

>> in consciousness. Awareness of this ends this movement. *
>>
>>
>>
>> *38*|o/

>>
>> रूपम् तदेव_अ-संवित्ति.स्पन्दाया: परमम् चिते: ।
>>
>> अभिन्न: स्यात् चित: स्पन्द: शुद्ध-चित्-स्फार-रूप-धृक् ॥६।५९।३८॥
>>
>> rUpam tadeva_a-saMvitti.spandAyA: paramam cite: |
>>
>> abhinna: syAt_cita: spanda: zuddha-cit-sphAra-rUpa-dhRk ||38||
>>
>> .
>>

>> rUpam tadeva_a-saMvitti.spandAyA: paramam cite: *x *
>>
>> abhinna: syAt_cita: spanda: zuddha-cit-sphAra-rUpa-dhRk *- x = *

>>
>> ~vlm.38. The soul that is neither unconscious of itself, nor has any
>> vibration in it, is said to be calm and quiet; and as it remains in the
>> state of its indifference to vibrations, and gains its forms of pure
>> transparence, it is no more liable to its bondage in life, nor inquires its
>> moksha liberation to set it free from regeneration.
>>

>> *~sv.38 38-48 The egosense ceases the very moment one observes it, for it

>> has no support any longer. Then who is bound by whom or who is liberated by

>> whom? *
>>
>>
>>
>> *39*|o/

>>
>> न बन्धाय न मोक्षाय स्थित आत्मनि केवलम् ।
>>
>> चिच्_चेन्_निरर्थ-संवित्ति-निर्वाणेन च विन्दते ॥६।५९।३९॥
>>
>> na bandhAya na mokSAya sthita Atmani kevalam |
>>
>> cic_cen_nirartha-saMvitti-nirvANena ca vindate ||39||
>>
>> .
>>
>> na bandhAya na mokSAya x
>>

>> sthita Atmani kevalam *- x + *
>>
>> cit_cet_nirartha-saMvitti-nirvANena ca vindate - *x. *

>>
>> ~vlm.39. The soul that is settled in itself (or the Absolute soul), has
>> no fear of bondage nor need of its liberation also; and the intellect being
>> without its intellection, or having no object to dwell upon, becomes
>> unconscious both of its Existence as well as extinction. (One that is
>> absorbed in his self meditation, is unconscious of everything in-esse et
>> non-esse).
>>
>> ~sv.38 38-48 The egosense ceases the very moment one observes it, for it
>> has no support any longer. Then who is bound by whom or who is liberated by
>> whom?
>>
>> न बन्धाय न मोक्षाय स्थित आत्मनि केवलम् ।
>>
>> चिच्चेन्निरर्थसंवित्तिनिर्वाणे न च विन्दते ।। ३९
>>
>> ~VA: -cit is not known if mind is stupid (nirartha) and in nirvana (cont),
>>
>> where bondage and liberation are not known even as words.
>>
>> ~AS: If (cet) one is completely absorbed in the soul, it leads to neither
>> bondage not liberation, (in fact) the meaningless perception (saMvitti) as
>> well as its total lack (nirvANa) are not obtained (by such a person).
>>

>> *40*|o/

>>
>> तद् बन्ध.मोक्ष-पक्षादेर् नाम_अपि_इह न विद्यते ।
>>
>> मोक्षो_अस्त्व्.इत्य्.एव बोधो ऽन्त: पूर्णता क्षय-कारणम् ॥६।५९।४०॥
>>
>> tat_bandha.mokSa-pakSAde:_ nAma_api_iha na vidyate |
>>
>> mokSo_astu_ity_eva bodho_anta: pUrNatA kSaya-kAraNam ||40||
>>
>> .
>>
>> tat_bandha.mokSa-pakSAde: x
>>

>> nAma_api_iha na vidyate *- x + *
>>
>> mokSo_astu_ity_eva bodho_anta: x
>>
>> pUrNatA kSaya-kAraNam *- x. *

>>
>> ~vlm.40. He that is full in himself with the spirit of God, is equally
>> ignorant both of his bondage and liberation; because the desire of being
>> liberated, indicates want of one's self sufficiency and perfection (or
>> rather the sense of his bondage, from which he wants to be liberated).
>>
>> ~sv. The egosense ceases the very moment one observes it, for it has no
>> support any longer. Then who is bound by whom or who is liberated by whom?
>>
>>
>>

>> *41*|o/

>>
>> समास्_तु_इति_अपि बन्ध:_ते श्रेयो_अ.संवेदनम् परम् ।
>>
>> यद् अनाभासम् अजडम् तद् विद्धि परमम् पदम् ॥६।५९।४१॥
>>
>> samAs_tu_iti_api bandha:_te zreyo_a.saMvedanam param |
>>
>> yat_anAbhAsam ajaDam tat_viddhi paramam padam ||41||
>>
>> .
>>

>> samA:_tu_iti_api bandha:_te zreyas_asaMvedanam param *- x + *
>>
>> yat_anAbhAsam
>>
>> ajaDam tat_viddhi
>>
>> paramam padam - *x. *

>>
>> ~vlm.41. "Let me then have my equanimity and not my liberation," This
>> desire is also a bondge in itself; and it is the unconsciousness of these,
>> which is reckoned as our chief good. For know the Supreme state to be that,
>> which is pure intelligence and without a shadow,
>>
>> ~sv.38 38-48 The egosense ceases the very moment one observes it, for it
>> has no support any longer. Then who is bound by whom or who is liberated by
>> whom?
>>
>>
>>

>> *42*|*Ø*

>>
>> चित: स्वरूपम् संस्थानम् अ.चेत्य-उन्मुखतात्मकम् ।
>>
>> cita: svarUpam saMsthAnam a.cetya-unmukhatAtmakam |
>>
>> य: संकल्पन-शब्दार्थ-रूप: स्पन्दो महा.चित: ॥६।५९।४२॥
>>
>> ya: saMkalpana-zabdArtha-rUpa: spando mahA.cita: ||42||
>>
>> .
>>
>> cita: svarUpam saMsthAnam
>>
>> a.cetya-unmukhata-Atmakam |
>>

>> ya: saMkalpana-zabdArtha-rUpa: *which is a form of conceptual meaning *
>>
>> spanda: mahA.cita: *vibration of Great.Consciousness. *

>>
>> ~vlm.42. The restoration of the intellect to its proper form consists in
>> divesting it of all its intelligibles; and that form of it (which is marked
>> by desire or the prurient soul), is no more than the oscillation of the
>> great Intellect. (All animal souls are vibrations of the Divine spirit).
>>
>> ~sv.38 38-48 The egosense ceases the very moment one observes it, for it
>> has no support any longer. Then who is bound by whom or who is liberated by
>> whom?
>>
>>
>>

>> *43*|o/

>>
>> बन्ध.मोक्ष-आदिक-अर्हो_असौ प्रेक्ष्यमान: प्रनश्यति ।
>>
>> प्रेक्षणाद्.एव संशान्ते त्व्_अहम्.भावे निरास्पदे ॥६।५९।४३॥
>>
>> bandha.mokSa-Adika-arho_asau prekSyamAna: pranazyati |
>>
>> prekSaNAt_eva saMzAnte tv_aham.bhAve nirAspade ||43||
>>
>> .
>>
>> bandha.mokSa-Adika-arha:
>>

>> asau prekSyamAna: pranazyati *- x + *
>>
>> prekSaNAt_eva saMzAnte tu
>>
>> aham.bhAve nirAspade *- x. *

>>
>> #nirAspada
>>
>> ~vlm.43. That only is subject to bondage and liberation, which is seen
>> and destructible in its nature; (i. e. the visible and perishable body);
>> and not the invisible soul, which take the name of ego, and has no position
>> nor form or figure of itself.
>>
>> ~sv. The egosense ceases the very moment one observes it, for it has no
>> support any longer. Then who is bound by whom or who is liberated by whom?
>>
>>
>>

>> *44*|o/

>>
>> न विद्म: केन किम् कस्य बध्यते वा_अथ मुच्यते ।
>>
>> संकल्प एव राजते बुध:_चेत् अ-विभागवान् ॥६।५९।४४॥
>>
>> na vidma: kena kim kasya badhyate vA_atha mucyate |
>>
>> saMkalpa eva rAjate budha:_cet_a-vibhAgavAn ||44||
>>
>> .
>>
>> na vidma: kena kim kasya - We do not know whereby, what, whose is ... -
>>
>> badhyate vA_atha mucyate - ... it is that binds or-else frees. -
>>
>> saMkalpa-: eva rAjate - It is only Samkalpa Conception that shines -
>>
>> budhaz cet a-vibhAgavAn
>>

>> #bhaj ->#vibhaj ->#*vibhAga* *–m.-* distribution, apportionment _rv. •

>> partition of inheritance in law • a share, a constituent part of anything •

>> division, distinction, difference • #vibhAg*ena*, separately, singly, in

>> detail; cf. also #yogavibhAga – {making two rules when one will do!} •
>> disjunction (opp. to #saMyoga. and regarded in _nyAya as one of the 24

>> _guNas). •• #*nir*vibhAga ‑ without distinctions, y3014.029.

>>
>> ~vlm.44. We know not what thing it is, that is brought under or loosened
>> from bondage by any one. It is not the pure desire which the wise form for
>> themselvee, and does not affect the body. (It is the vibration of mind
>> acting upon the body, and causing its actions that subjects to Bondage).
>>

>> *~sv.38 38-48 The egosense ceases the very moment one observes it, for it

>> has no support any longer. Then who is bound by whom or who is liberated by

>> whom? *

>>
>> न विद्मः केन किं कस्य बध्यते वाथ मुच्यते ।
>>
>> संकल्प एव रचिते बुधश्चेदविभागवान् ।। ४४
>>
>> तदसंकल्पमस्पन्दं सर्वं जातमवारितम् ।
>>
>> ~VA: - second part, connected with the next half.
>>
>> if wise creates a notion, is is non-divided non-notion, non-vibration,
>>
>> total and unlimited (जातम्-अवारितम्).
>>
>> ~AS:
>> If a wise person creates a determination (saMkalpa) to do (some action)
>> but without having associated mental isolation (like my decision, someone
>> else's decision etc.),
>> then it is really a non-decision, non-vibration, and all creation is
>> unimpeded by it.
>>
>>
>>

>> *45*|o/

>>
>> तद् अ-संकल्पम् अ-स्पन्दम् सर्वम् जातम् अवारितम् ।
>>
>> स्पन्दे स्पन्द.मये वाते तन्.मयत्वात् सदा जिता ॥६।५९।४५॥
>>
>> tat_a-saMkalpam a-spandam sarvam jAtam avAritam |
>>
>> spande spanda.maye vAte tan.mayatvAt_sadA jitA ||45||
>>
>> .
>>
>> tat_asaMkalpam aspandam
>>

>> sarvam jAtam avAritam *- x + *
>>
>> spande spandamaye vAte
>>
>> tanmayatvAt_sadA jitA - *x. *

>>
>> #avArita
>>
>> ~vlm.45. It is therefore, that the wise practise the restraint of their
>> respiring breath, in order to restraint their desires and actions; and
>> being devoid of these, they become as the pure Intellect.
>>
>> ~sv.38 38-48 The egosense ceases the very moment one observes it, for it
>> has no support any longer. Then who is bound by whom or who is liberated by
>> whom?
>>
>>
>>

>> *46*|o/

>>
>> संक्षीणे न च संसारो निस्पन्दे चित्.घने स्थिते ।
>>
>> चित्-तेज एव चित्.स्पन्द इति बुद्धे निरन्तरम् ॥६।५९।४६॥
>>
>> saMkSINe na ca saMsAro nispande cit.ghane sthite |
>>
>> cit-teja eva cit.spanda iti buddhe nirantaram ||46||
>>
>> .
>>
>> saMkSINe na ca saMsAra:
>>

>> nispande cit.ghane sthite *- x + *
>>
>> cit-teja eva cit.spanda
>>
>> iti buddhe nirantaram *- x. *

>>
>> ~vlm.46. These being suppressed, the idea of the world is lost in the
>> density of the intellect; because the thoughts of the mind, are caused by
>> the vibration of the intellect only; (and set in also in the same).
>>
>> ~sv.38 38-48 The egosense ceases the very moment one observes it, for it
>> has no support any longer. Then who is bound by whom or who is liberated by
>> whom?
>>
>>
>>
>> व्यतिरिक्त:_चित: स्पन्दो न किंचित् अवशिष्यते ।
>>
>> अस्मिन्_दृश्य-मये दीर्घ-स्वप्ने स्वप्न-अन्तरम् व्रजन् ।
>>
>> न ज्ञो मोहम् उपादत्ते सर्व.गत्वात् स्व.संविद: ॥६।५९।४७॥
>>
>> vyatirikta:_cita: spando na kiMcit_avaziSyate |
>>
>> asmin_dRzya-maye dIrgha-svapne svapna-antaram vrajan |
>>
>> na jJo moham upAdatte sarva.gatvAt_sva.saMvida: ||47||
>>

>> *vyatirikta:_cita: spando na kiMcit_avaziSyate | *
>>
>> *asmin_dRzya-maye dIrgha-svapne svapna-antaram vrajan | *
>>
>> *na jJo moham upAdatte sarva.gatvAt_sva.saMvida: ||47|| *

>>
>> ~vlm.47. Thus there remains nothing, nor any action of the body or mind,
>> except the vibration of the intellect; and the phenomenal world is no
>> other, than a protracted dream from one sight to another. The learned are
>> not deluded by these appearances,
>>
>> which they know to be exhibitions of their own minds.
>>

>> *~sv.38 38-48 The egosense ceases the very moment one observes it, for it

>> has no support any longer. Then who is bound by whom or who is liberated by

>> whom? *
>>
>>
>>
>> *48*|o/

>>
>> यत्र_उदेति प्रसभम् अनिशम् सर्ग-संवित्ति-सत्ता
>>
>> यस्मिन्.न्_एते सकल-कलनाकार-पङ्का गलन्ति ।
>>
>> उद्यन्त्य्_एते स्वदन-सुभगम् यत्र सर्व.उपलम्भा
>>
>> ध्यानेन.एवम् तम् अवगमय प्रत्यग्.आत्मानम् अन्त: ॥६।५९।४८॥
>>
>> yatra_udeti prasabham anizam sarga-saMvitti-sattA
>>
>> yasmin.n_ete sakala-kalanAkAra-paGkA galanti |
>>
>> udyanty_ete svadana-subhagam yatra sarva.upalambhA
>>
>> dhyAnena_evam tam avagamaya pratyag.AtmAnam anta: ||48||
>>
>> .
>>

>> yatra_udeti prasabham aniza*m *sarga-saMvitti-sattA
>>
>> yasmin.n_ete sakala-kalan*A*kAra-paGkA galanti
>>
>> udyant*i_*ete svadana-subhaga*m *yatra sarv*a.u*palambhA
>>
>> dhyAnen*a_e*va*m *tam avagamaya pratya*k*.AtmAnam anta: - *x* -48- -
>>
>> #sa: -> #sabh ->#*prasabha *ibc. = (अम् ind.) forcibly , violently _MBh.
>> &c (cf. प्र-सह्य).

>>
>> ~vlm.48. Know in thy meditation within thyself that recondite soul, which
>> gives rise to our consciousness of the essences of things, appearing
>> incessantly before us; and in which all these phantasms of our brain,
>> dissolve as dirt in the water; and in which all our perceptions and
>> conceptions of the passing world are flowing on as in a perpetual stream.
>>

>> *~sv.38 38-48 The egosense ceases the very moment one observes it, for it

>> has no support any longer. Then who is bound by whom or who is liberated by

>> whom? *- NOTE: The very essence of the Bhagavad Gita is found in these

>> chapters— and many verses are quoted verbatim.
>>
>>
>>
>>
>>
>>
>>

>> *o*ॐ*m*

>>
>>
>>
>> DAILY READINGS sn 02October
>>
>>
>>
>> fm6061 2.oc02 The World as Waking-Sleep .z31
>>
>>
>> https://www.dropbox.com/s/vu021fivj2gv5pp/fm6061%202.oc02%20The%20World%20as%20Waking-Sleep%20.z31.docx?dl=0
>>
>> fm7159 3.oc02..04 Affective Realities .z70
>>
>>
>> https://www.dropbox.com/s/oyzzttty751c7xb/fm7159%203.oc02..04%20Affective%20Realities%20.z70.docx?dl=0
>>
>> fm3107 1.oc01..02 THE OUTCASTE .z48
>>
>>
>> https://www.dropbox.com/s/ibz52o4ztzwfvvn/fm3107%201.oc01..02%20THE%20OUTCASTE%20.z48.docx?dl=0
>>
>>
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga.vasishtha

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

>>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA _ucyate jIva:
>>
>> संकल्पात्स मनो_ भवेत् ।
>>

>> saMkalpAt sa:_ man*a:_* bhavet |

>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>

>> *O**ॐ*m

>>
>>
>>
>>
>>
>> Wordviewer is a free tool from Microsoft
>>
>> that permits proper formatting
>>
>> if you are not a Word user
>>
>> downloadable at
>>
>>
>>
>> https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
>>
>>
>>
>> --
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>> To view this discussion on the web visit
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>> <https://groups.google.com/d/msgid/yoga-vasishtha/09ba8c83-4f99-4578-955c-902326d021fd%40googlegroups.com?utm_medium=email&utm_source=footer>
>> .

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