fm6120 3.ja04 The SEVEN STEPS .z26

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fm6120 3.ja04 The SEVEN STEPS .z26

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oॐm

 

 

 

The SEVEN STEPS

 

manu said—

 

01|Ø

शास्त्र-सज्जन-संपर्कै: प्रज्ञाम् आदौ विवर्धयेत् ।

zAstra-sajjana-samparkai: prajJAm Adau vivardhayet |

प्रथमा भूमिका_एषा_उक्ता योगस्य_एव च योगिन: ॥६।१२०।१॥

prathamA bhUmikA_ eSA_ uktA yogasya_ eva ca yogina: ||6|120|01||

.

शास्त्र-सज्जन-संपर्कैः

by association wiith the _zAstra.s and good people

प्रज्ञाम् आदौ विवर्धयेत्

in the beginning gives growth to the _prajjA Understanding

प्रथमा भूमिका_एषा_उक्ता

This is said to be the first step on the ladder of yoga

योगस्य_एव च योगिनः

by the yogIs themselves.

~vwv.2112/1. Let one increase his intelligence (or discernment) first, by association with the scriptures and virtuous people. This is called the first stage of yoga and the yogin-s.

~sv.1 One should gain this understanding through study of scriptures and company of holy ones. This is the first step.

~vlm.1 MANU continued;--Enlightment of the understanding by the study of the sástras and attendance on holy and wise men, is said to be the first stage of yoga by yogis,

 

02|Ø

विचरणा द्वितीया स्यात् तृतीया_aसङ्ग-भावना ।

vicaraNA dvitIyA syAt_tRtIyA_asaGga-bhAvanA |

विलापनी चतुर्थी स्याद्_वासना-विलय~आत्मिका ॥६।१२०।२॥

vilApanI caturthI syAt_ vAsanA-vilaya~AtmikA ||02||

.

vicaraNA dvitIyA syAt – the process of Enqiry would be second  

tRtIyA_asaGga-bhAvanA – third is non-attached Feeling   

vilApanI caturthI syAt - x

vAsanA-vilaya~AtmikA - x.

~sv.2 Reflection or enquiry is the second. Non-attachment or psychological freedom is the third. The fourth is snapping of the bonds of _vAsanA_s (conditioning and tendencies).

~vlm.2. Discussion and reconsideration of what has been learnt before, is second stage of yoga; the third is the rumination of the same in one's self and is known under the name of nididkyásana or self-communion of meditation. The fourth is silent meditation in which one loses his desires and darkness in his presence before the light of God. (This is called the atmásakshyat kara also; and all these four stages are expressed in the vedic text átmáváre svítavá mantabá nididhyásitava karttavasveti.

~vwv.2113/2. The second would be "reflection (or investigation)" and the third, "contemplation of detachment from the world". The fourth would be "dissolving (the mental impressions)" which is of the nature of destruction of all desires.

 

03|o/

शुद्ध-संविन्~मय~आनन्द-रूपा भवति पञ्चमी ।

zuddha-saMvin~maya~Ananda-rUpA bhavati paJcamI |

अर्ध-सुप्त-प्रबुद्ध~आभ: जीवन्मुक्तो ऽत्र तिष्ठति ॥६।१२०।३॥

ardha-supta-prabuddha~Abha: jIvanmukta:_ atra tiSThati ||03||

.

zuddha-saMvin.maya=Ananda-rUpA  – a mode of pure Awareness, a happy gotm 

bhavati paJcamI – becoming fifth  

ardha-supta-prabuddha~Abha: x

jIvanmukta:_atra tiSThati – one living-free here abides.

~sv.3 The bliss that is derived from pure awareness is the fifth; in it the liberated sage lives as if in half-sleep. Self-knowledge is the sixth in which the sage is immersed in a mass of bliss and lives as if in deep sleep.

~vlm.3. The fifth stage is one of pure consciousness and felicity, wherein the living-liberated-devotee remains in his partly waking and partly sleeping state, (This is half hypnotism).

~vwv.2114/3. The fifth is "of the nature of Bliss full of Pure Consciousness." Here, the one liberated while living exisrs like a person half asleep and half awake.

 

04|Ø

स्व-संवेदन-रूपा च षष्ठी भवति भूमिका ।

sva-saMvedana-rUpA ca SaSThI bhavati bhUmikA |

आनन्द~एक-घन~आकारा सुषुप्त-सदृश-स्थिति: ॥६।१२०।४॥

Ananda~eka-ghana~AkArA suSupta-sadRza-sthiti: ||04||

.

sva.saMvedana-rUpA ca - x

SaSThI bhavati bhUmikA - x +

Ananda-eka.ghana~AkArA - x

suSupta-sadRza-sthiti: - situate in a state like sleep.

~vlm.4 The sixth stage in one's consciousness of ineffable bliss, in which he is absorbed in a state of trance or sound sleep. (This is known as samadhi or hypnotism).

~vwv.2115/4. The sixth stage is of the nature of "one's own Awareness", having the form of uninterrupted (or dense) Bliss alone, which is a state similar to sleep.

~sv.4-6 The seventh state which is known as turîya (the transcendental) is itself liberation; in it there is perfect equanimity and purity. Beyond this (still the seventh state) is the turîyâtîta which is beyond description.

 

05|Ø

तुर्या_sवस्था_उपशान्ता_aथ मुक्तिर्_ एव_ इह केवलम् ।

turyA_ avasthA_ upazAntA_ atha mukti:_ eva_ iha kevalam |

समता स्वच्छता सौम्या सप्तमी भूमिका भवेत् ॥६।१२०।५॥

samatA svacchatA saumyA saptamI bhUmikA bhavet ||05||

.

turyA avasthA upazAntA atha - x

mukti:_ eva iha kevalam - x

samatA svacchatA saumyA saptamI bhUmikA bhavet - x.

~vlm.5. One's resting in the fourth and succeeding stages, is called his liberation, and then the seventh stage is the state of an even and transparent light, in which the devotee loses his self consciousness.

~vwv.2116/5. Then, there is the tranquil "fourth state (of consciousness)" which is only liberation here (in this world) absolutely. This placid seventh state would be equanimity and purity.

~sv.4-6 The seventh state which is known as turîya (the transcendental) is itself liberation; in it there is perfect equanimity and purity. Beyond this (still the seventh state) is the turîyâtîta which is beyond description.

 

06|o/

तुर्या_sतीता तु या_sवस्था परा निर्वाण-रूपिणी ।

turyA_atItA tu yA_avasthA parA nirvANa-rUpiNI |

सप्तमी सा परिप्रौढा विषय: स्यान्_न जीवताम् ॥६।१२०।६॥

saptamI sA pari.prauDhA viSaya: syAn_na jIvatAm ||06||

.

turya~atItA tu yA_avasthA

but that state beyond the Fourth

parA nirvANa-rUpiNI

is the form of perfect nirvANa.

saptamI sA pariprauDhA

that Seventh being developed

viSaya: syAt_na jIvatAm –

would not be in the range of the living .

~vlm. ... the seventh stage of perfection relates to disembodied souls only

and not to those of living beings.

~vwv.2117/6. That highest state beyond the fourth (state of consciousness) which is of the nature or Nirvâna (or total absorption in the Absolute Reality), is the seventh stage fully matured. It cannot be the subject of the living ones.

VA - this state of turyatita, highes nirvana, 7th stage, above all,
not available while alive.
(what is viSayaH here?)

#viS – to act -> #viSaya - m. - sphere (of influence or activity), reach (of eyes, ears, mind) • period or duration (of life) • special field of action, (in comp. = "concerned with, belonging to, intently engaged on" • viSaye, with tasya or in comp. = "in the sphere of, with regard or reference to" • atra viSaye, "with regard to this object") • room for (tasya) • an object of sense (these are five in number, the five <indriya>, or organs of sense having each their proper <viSaya> or object, viz.1. <zabda>, "sound", for the ear cf. <zruti-viSaya> • 2. <sparza>, "tangibility", for the skin • 3. <rUpa>, "form" or "colour", for the eye • 4. <rasa>, "savour", for the tongue • 5. <gandha>, "odour" for the nose: and these five viSayas are sometimes called the guNas or "properties" of the five elements, ether, air, fire, water, earth, respectively • anything perceptible by the senses, any object of Affection, (pl.) sensual enjoyments, sensuality • an object (as opp. to "a subject") • (in phil.) the subject of an argument, category, general head (one of the 5 members of an adhikaraNa [q.v.], the other 4 being <vizaya> or <saMzaya>, <pUrvapakSa>, <uttarapakSa> or <siddhAnta>, and <saMgati> or <nirNaya>) • (in gram.) limited or restricted sphere (e.g. <chandasi viSaye>, "only in the veda") • (in rhet.) the subject of a comparison (e.g. in the comp. "lotus-eye" the second member is the <viSaya>, and the first the <viSayin>) +

 

07|o/

पूर्व~अवस्था-त्रयम् त्व्_अत्र जाग्रद्_इत्य्_एव संस्थितम् ।

pUrva~avasthA-trayam tu_ atra jAgrat_ iti_ eva saMsthitam |

चतुर्थी स्वप्न इत्य्_उक्त्वा स्वप्न~आभम् यत्र वै जगत् ॥६।१२०।७॥

caturthI svapna* iti_ uktvA svapna~Abham yatra vai jagat ||07||

.

pUrva~avasthA-trayam tu atra –

as.for the first three levels here

jAgrat_iti_eva saMsthitam –

are Waking situations

caturthI svapna: ity uktvA –

the fourth is said to be Dream

svapna~Abham yatra vai jagat –

where the world is a dream-projection.

~vlm.7. The first three stages relate to the waking state of man, and the fourth stage concerns the sleeping state, in which the world appears in the manner of a dream.

~vwv.2118/7. (Alternatively), the first triad of the states are quite resembling the waking state here. The fourth is declared as the dreaming state where the world is indeed like a dream.

~sv.7-8 The first three states are 'waking' states. The fourth is the dream state. The fifth is the deep sleep state because it is full of bliss. The sixth is the turîya or the non-dual consciousness.

*jd.7 - pUrva~avasthA-trayam tu atra - as.for the first three levels here = jAgrat_iti_eva saMsthitam - are Waking situations = caturthI svapna: ity uktvA - the fourth is said to be Dream = svapna~Abham yatra vai jagat - where the world is a dream-projection.

 

08|Ø

आनन्द~एक.घनी.भावात् सुषुप्त~आख्या तु पञ्चमी ।

Ananda~eka.ghanI.bhAvAt suSupta~AkhyA tu paJcamI |

असंवेदन-रूपा_अथ षष्ठी तुर्य.पद~अभिधा ॥६।१२०।८॥

asaMvedana-rUpA_ atha SaSThI turya.pada~abhidhA ||08||

.

Ananda-eka.ghanI.bhAvAt - from the joyful feeling of unity

suSupta~AkhyA tu paJcamI - the fifth is called suSupta.Sleep.

a.saMvedana-rUpA_atha SaSThI turya.pada~abhidhA - then the sixth, a form without awareness, is also termed "Turya, the Fourth".

~vlm.8. The fifth stage is the stage of sound sleep, in which the soul is drowned in deep felicity; and the unconsciousness of one's self in the sixth stage, is also called his turya or fourth state: (because it is beyond the three states of waking, sleeping or dreaming and sound sleep [Sanskrit: jagatnidrasusuptáh]

~vwv.2119/8. The fifth stage (above) has the name deep sleep on account of its nature being dense bliss alone. Then, the sixth (stage), of the nature of non-perception (of the world), has the denotation of the word Turîya state.

~sv.7-8 The first three states are 'waking' states. The fourth is the dream state. The fifth is the deep sleep state because it is full of bliss. The sixth is the turîya or the non-dual consciousness.

*jd.8 - Ananda-eka.ghanI.bhAvAt - from the joyful feeling of unity = suSupta~AkhyA tu paJcamI - the fifth is called suSupta.Sleep. = a.saMvedana-rUpA_atha SaSThI turya.pada~abhidhA - then the sixth, a form without awareness, is also termed "Turya, the Fourth".

 

09|Ø

तुर्य~अतीत-पद~अवस्था सप्तमी भूमिका_उत्तमा ।

turya~atIta-pada~avasthA saptamI bhUmikA_ uttamA |

मनो~वचोभिर् ऽग्राह्या स्व.प्रकाश-पद~आत्मिका ॥६।१२०।९॥

mano_vacobhi:_agrAhyA sva.prakAza-pada~AtmikA ||09||

.

turya~atIta.pada=avasthA

the state beyond the Fourth State

saptamI bhUmikA_uttamA

is the highest, the seventh level,

mano-vacobhi:_agrAhyA sva.prakAza-pada~AtmikA - x.

~sv.9 The seventh is indescribable.

~vlm.9. The seventh stage is still above the turya state of self unconciousness;

and which is full of divine effulgence, whose excellence

no words can express nor the mind can conceive.

~vwv.2120/9. The highest seventh stage is (considered as) the state of the position beyond the Turîya (in the alternative reckoning). It is not graspable by the mind and words and is of the nature of the abode of one's own light.

 

10|Ø

अन्त: प्रत्याहृति-वशाच्_चेत्यम् चेन्_न विभावितम् ।

anta: pratyAhRti-vazAt_ cetyam cet_ na vibhAvitam |

मुक्त एव_स्स्य संदेहो महा-समतया तया ॥६।१२०।१०॥

mukta* eva_ asya saMdeho_ mahA-samatayA tayA ||10||

.

anta: pratyAhRti-vazAt  – x

cetyam cet_na vibhAvitam  – x

mukta eva_asya saMdeho  – x

mahA.samatayA tayA  - x.

#pratyAhRti

#vibhAvita

~vlm.10. In this state the mind being withdrawn from its functions, it is freed from all thoughts of the thinkables, and all its doubts and cares are drowned in the calm composure of its even temperament.

~sv. One who has reached this is established in pure being devoid of subject-object division. He is not eager to die nor to live. He is one with all. He is free from individuation. * * NOTE: There seems to be some confusion in this paragraph. However, it is clarified in chapter 126 of this section.

 

11|Ø

यद्_भोग-सुख-दु:ख-अंशैर्_अपरामृष्ट-पूर्ण.धी: ।

yat_ bhoga-sukha-du:kha~aMzai:_ a.parAmRSTa-pUrNa.dhI: |

स-शरीरओ_ ऽशरीरओ_ वा भवत्य्_ एवम्-मति: पुमान् ॥६।१२०।११॥

sa-zarIra:_a-zarIra: vA bhavati_evam-mati: pumAn ||11||

.

यद्_भोग-सुख-दुःख-अंशैः

that.which, by its bits of sad or sorry enjoyments

अ.परामृष्ट-पूर्ण.धीः

is fully unencumbered in its thought,

स-शरीरः_s-शरीरः वा

embodied or unembodied

भवति_एवं.मतिः पुमान्

a person becomes thus.minded.

~vlm.11. The mind that remains unmoved amidst its passions and enjoyments, and is unchanged in prosperity and adversity, and retains full possession of itself under all circumstances, becomes of this nature both in its embodied and disembodied states of life and death.

#mRj -> _parAmRSTa -mfn.- seized or laid hold of, grasped, handled, touched, felt, roughly treated, violated, afflicted (by disease &c) _mbh.&c •• established through the Affective process: cit-svabhAva-parAmRSTA spanda-zaktir asanmayI | kalpanA cittam ity uktyA kathyate zAstra-dRSTibhiH, y5013.051 •-• #aparAmRSTa unencumbered (by the cognizable), saMvedyena aparAmRSTam zAntam sarvAtmakam ca yat | tat-sac-cid-AbhAsa-mayam asti iha kalanA ujjhitam, y6009.002 ~ -> _parAmRza taking hold of, y2011.025.

* यद्_भोग-सुख-दुःख-अंशैः that.which, by its bits of sad or sorry enjoyments अ.परामृष्ट-पूर्ण.धीः is fully unencumbered in its thought, स-शरीरः_s-शरीरः वा embodied or unembodied भवति_एवं.मतिः पुमान् a person becomes thus.minded.

 

12|Ø

न म्रिये न च जीवामि न_अहम् सन्_न_अप्य्_असन्*न्_स्यम् ।

na mriye na ca jIvAmi na _aham san_ na_ api_asan*_ayam |

आत्मारामो नरस्_तिष्ठेत् तन्_मुक्तत्वम् उदाहृतम् ॥६।१२०।१२॥

AtmArAmo_ nara:_ tiSThet tat_ muktatvam udAhRtam ||12||

.

na mriye na ca jIvAmi  – I do not die nor do I live 

na_aham san_na_api_asan*_ayam  – not being "I" nor not-being this 

AtmArAmo naras_tiSThet  – let the self-delighting human remain so:  

tan_muktatvam udAhRtam  – that is considered the Free condition... 

AB.

~vlm.12. The man that does not think himself to be alive or dead, or to be a reality or otherwise; but lways remains joyous in himself, in one who is verily called to be liberated in his life time. (The happy minded are accounted as liberated in life).

~sv. One who has reached this is established in pure being devoid of subject-object division. He is not eager to die nor to live. He is one with all. He is free from individuation. * * NOTE: There seems to be some confusion in this paragraph. However, it is clarified in chapter 126 of this section.

\

व्यवहार्य्_उपशान्तो वा गृहस्थो वा_aथvA_eकक: ।

vyavahAri_ upazAnta:_ vA gRhastha:_ vA_ athavA _ekaka: |

व्यवहार्य्_उपशान्तो वा गृहस्थो वा_अथवा_एकक: ।

aham na kim.cit_ cit_ iti matvA jIva:_ na zocati ||13||

.

...

active or inactive, whether householder or solitary

: 

"I am not anything but Consciousness"

—thru thinking so, the Living.jIva does not grieve

.

~vlm.13. Whether engaged in business or retired from it, whether living with a family or leading a single life; (i.e. whether leading a social or solitary mode of life), the man that thinks himself as naught but the intellect, and has nothing to fear or care or to be sorry for in this world, is reckoned as liberated in this life.

* vyavahAry upazAnto vA - Active or passive = gRha-stho vA athavA ekaka: - a householder or else solitary = aham na kim.cic cid - I am not anything but Consciousness = iti matvA jIvo na zocati - so thinking, the Living.jIva does not grieve.

\

अलेपको ऽहम् अजरो नीराग: शान्त-वासन: ।

alepaka:_ aham ajara:_ nIrAga: zAnta-vAsana: |

निर्मलो ऽस्मि चिदाकाश इति मत्वा न शोचति ॥६।१२०।१४॥

nirmala:_asmi cit~AkAza* iti matvA na zocati ||14||

.

"I am untainted, and without disease;

I am dispassionate, my conditioning subdued;

I am spotless Conscious-Space"

one who has had such thought does not know grief

.

~vlm.14. The men who thinks himself to be unconnected with any one, and to be free from disease, desire, and affections; and who believes himself to be a pure aerial substance of the divine intellect, has no cause to be sorry for anything.

* a.lepaka: aham - "I am unstained a.jara: - without disease nI.rAga: - (nir.rAga) without passion zAnta-vAsana: - with vAsanA.Imprint subdued nirmala: asmi cid-AkAza - I am spotless Consciousness-Space." iti matvA na zocati - thus having thought, one does not grieve.

\

अहम् अन्त~आदि-रहित: शुद्धो बुद्धो_ ऽजर~अमर: ।

aham anta~Adi-rahita: zuddha:_ buddha:_ ajara~amara: |

शान्त: सम~असम~आभास इति मत्वा न शोचति ॥६।१२०।१५॥

zAnta: sama~asama~AbhAsa:_ iti matvA na zocati ||15||

.

"without beginning, without end,

pure, awakened, I am without disease and death.

I am at peace in Sameness and Diversity"

—

one with such thought does not know grief.

~vlm.15. He who knows himself to be without begining and end, and decay and demise, and to be of the nature of pure intelligence; remains always quite and composed in himself, and has no cause for sorrow at all.

* अहम् sन्त.आदि-रहितः "I am without an end or the like or beginning or middle शुद्धः बुद्धः_sजर-अमरः pure, awakening, without disease and death शान्तः सम-असम-आभासः at peace in Sameness or Difference," इति मत्वा न शोचति thus having thought, one does not grieve.

 

16|Ø

तृण-अग्रेष्व्_अम्बरे भानौ नर-नाग~अमरेषु च ।

tRNa~agreSu_ ambare bhAnau nara-nAga~amareSu ca |

यत् तद्_अस्ति तद्_एव_इति मत्वा भूयो न शोचति ॥६।१२०।१६॥

yat tat_ asti tat_ eva_ iti matvA bhUyo_ na zocati ||16||

.

tRNa~agreSu - x

ambare bhAnau - x

nara-nAga~amareSu ca - x

yat_tat_asti tat_eva - x

iti matvA bhUyo na zocati - x.

~vlm. He that deems himself to belong to that intellect, which dwells alike in the minute blade of grass, as well as in the infinite space of the sky, and in the luminous sun, moon and stars, and as also in the various races of beings, as men, Nagas and immortals; has no cause whatever for his sorrow,

~sv. One who has reached this is established in pure being devoid of subject-object division. He is not eager to die nor to live. He is one with all. He is free from individuation.

 

17|Ø

तिर्यग्_ऊर्ध्वम् sधस्_तान्_मे व्यापko महिमा चित: ।

tiryak_ Urdhvam adhas_ tAn_ me vyApaka:_ mahimA cita: |

तस्य_aनन्त-विलासस्य ज्ञात्वा_इति क इव क्षयी ॥६।१२०।१७॥

tasya_ ananta-vilAsasya jJAtvA_ iti ka:_ iva kSayI ||17||

.

tiryag Urdhvam adhas - "Across, above, below =

tAn me vyApako mahimA cita: - those are pervaded by the greatness of my Consciousness."

tasya ananta-vilAsasya jJAtvA iti - having had knowledge of such a manifestation

ka iva kSayI - just who is diminished/wasted-away?

~vlm.17. Whoso knows the majesty of the divine intellect, to fill all the regions both above and below and on all sides of him, and reflects himself as a display of his endless diversity, how can he be sorry at all for his decay and decline,

शशाङ्क-शीतल: पूर्णो भाति भासा_इव भास्कर: ।

क्रियमाणा कृता कर्म-तूल-श्रीर् देह-शाल्मलै: ॥६।१२०।२३॥

 

18|Ø

बद्ध-वासनम् अर्थो य: सेव्यते सुखयत्य्_असौ ।

baddha-vAsanam artha:_ ya: sevyate sukhayati _asau |

यत् सुखाय तद्_एव_आशु वस्तु दु:क्ःआय नाशतस् ॥६।१२०।१८॥

yat sukhAya tat_ eva_ Azu vastu du:khAya nAza.tas ||18||

.

baddha-vAsanam - x

artha: ya: sevyate - x

sukhayati_asau - x

yat_sukhAya - x

tat_eva_Azu vastu du:khAya nAza.tas - x.

~vwv.1582/18. That object pleases, which is pursued with firmly rooted desire. That very object which is productive of happiness, is immediately productive of misery on account of its destruction.

~vlm.18. The man that is bound to (or enslaved by his desire), is delighted to have the objects be seeks; ut the very things tending to his pleasure by their gain, prove to be paiufull to his heart at their loss. Hence the wise are never elated or dejected, at either gain or loss of temporal things), but are ever pleased and content with their spititual souls only which they can never lose).

 

19|Ø

अविनाभाव-निष्ठत्वम् प्रसिद्धम् सुख-दु:खयो: ।

avinAbhAva-niSThatvam prasiddham sukha-du:khayo: |

तनु-वासनम् अर्थो य: सेव्यते वा विवासनम् ॥६।१२०।१९॥

tanu-vAsanam artha:_ ya: sevyate vA vivAsanam ||19||

.

avinAbhAva-niSThatvam – based on necessary connexion  

prasiddham sukha-du:khayo: - accomplished for pleasure & pain  

tanu-vAsanam artha: ya: sevyate vA vivAsanam – x.

~vwv.1583/19-20. Dependence by inseparable connection between pleasure and pain is famous. That object which is pursued with little desire or no desire, does not become pleasdant; nor is it productive of misery at the time of its destruction.

~vlm.19. The presence or absence of some thing, is the cause of the pleasure or pain of men in general; but it is either the curtailment or want of desires that is practiced by the wise. (The diminishing of desires is practiced by yogis in the fourth and its two succeeding stages; but its utter annihilation occurs only in the seventh and last stage of yoga).

~sv. One who has reached this is established in pure being devoid of subject-object division. He is not eager to die nor to live. He is one with all. He is free from individuation.

#bhU -> #bhAva -> #avinAbhAva-: necessary connection of one thing with another, inherent and essential character, _sarvad.

 

20|Ø

न_असौ सुखायते न_असौ नाश-काले न दु:ख-द: ।

na_asau sukhAyate na_asau nAza-kAle na du:khada: |

क्षीण-वासनया बुद्ध्या यत् कर्म क्रियते_अनघ ॥६।१२०।२०॥

kSINa-vAsanayA buddhyA yat karma kriyate_ anagha ||20||

.

na_asau sukhAyate - x

na_asau - x

nAza-kAle - x

na du:khada: - x

kSINa-vAsanayA buddhyA - x

yat_karma kriyate_anagha – what act is done, dear boy.

~vlm.20. No act of ours nor its result (whether good or bad), conduces either to our joy or grief, which we do with unconcern or little desire or expectation of its reward.

 

21|Ø

तद्_दग्ध-बीजवद्_भूयो न_अङ्कुरम् प्रतिमुञ्चति ।

tat_ dagdha-bIjavat_ bhUya:_ na_ aGkuram pratimuJcati |

देह~इन्द्रिय~आदिना कर्म करण~ओघेन कल्प्यते ॥६।१२०।२१॥

deha~indriya~AdinA karma karaNa~oghena kalpyate ||21||

.

tat_dagdha-bIjavat - that like a burned seed =

bhUyas -

na_aGkuram pratimuJcati - x +

deha-indriya~AdinA karma - x

karaNa-oghena kalpyate - x.

~vlm.21. Whatever act is done with ardent employment of the members of the body, and the application of the whole heart, mind and soul to it, such an act tends to bind a man; otherwise an indifferent action like a fried grain, does germinate into any effect.

~sv. One who has reached this is established in pure being devoid of subject-object division. He is not eager to die nor to live. He is one with all. He is free from individuation.

 

22|o/

एक: कर्ता च भोक्ता च क इव_aङ्ग_उपपद्यते ।

eka: kartA ca bhoktA ca ka* iva _aGga _upapadyate |

भावनाम् सर्व-भावेभ्य: समुत्सृज्य समुत्स्थित: ॥६।१२०।२२॥

bhAvanAm sarva-bhAvebhya: samutsRjya samutsthita: ||22||

.

eka: kartA ca bhoktA ca x

ka iva_aGga_upapadyate - x

bhAvanAm sarva.bhAvebhya: x

samutsRjya samutsthita: - x.

~vlm.22. The thought that I am the doer and owner of a deed, overpowers all bodily exertions, and sprouts fourth with results, that are forever binding on the doer, (i.e. an indifferent action may pass for nothing, but a conscious and meditated act is binding on the actor).

~sv. One who has reached this is established in pure being devoid of subject-object division. He is not eager to die nor to live. He is one with all. He is free from individuation. * * NOTE: There seems to be some confusion in this paragraph. However, it is clarified in chapter 126 of this section.

 

23|o/

शशाङ्क-शीतल: पूर्णो भाति भासा_इव भास्कर: ।

zazAGka-zItala: pUrNa:_ bhAti bhAsA_ iva bhAskara: |

क्रियमाणा कृता कर्म-तूल-श्रीर् देह-शाल्मलै: ॥६।१२०।२३॥

kriyamANA kRtA karma-tUla-zrI:_ deha-zAlmalai: ||23||

.

zazAGka-zItala: pUrNa: bhAti - x

bhAsA_iva bhAskara: - x

kriyamANA kRtA karma-tUla-zrI:_deha-zAlmalai: - x.

~vlm.23. As the moon is cool with her cooling beams; and the sun is hot by his burning heat; so a man is either good or bad according as the work he does.

~sv. One who has reached this is established in pure being devoid of subject-object division. He is not eager to die nor to live. He is one with all. He is free from individuation. * * NOTE: There seems to be some confusion in this paragraph. However, it is clarified in chapter 126 of this section.

क्रियमाणा कृता कर्मतूलश्रीर्देहशाल्मलेः ।। २३
ज्ञानानिलसमुद्भूता प्रोड्डीय क्वापि गच्छति ।
VA - done actions, like many petals (cottons) of thorny hellish
zalmali tree of body,
having carried off by wind of knowledge, where they go?
Does comparison of body with zalmali tree also refers to it being
thorny and hellish? Monier-Williams has “its thorns are supposed to be
used for torture in one of the hells”

#zAlmala : the silk-cotton tree (only ifc. ; » स-श्°); the gum or resin of the cotton tree L.; N. of a द्वीप (also -द्वीप) Pur.

#tUla-m a tuft of grass or reeds, panicle of a flower or plant av.; a pencil; <tUta>; tUla : air; — m. the thorn-apple; —

 

24|Ø

ज्ञान~अनिल-समुद्भूता प्रोड्डीया क्व_अपि गच्छति ।

jJAna~anila-samudbhUtA proDDIyA kva_api gacchati |

सर्वा_एव हि कला जन्तोर्_अनभ्यासेन नश्यति ॥६।१२०।२४॥

sarvA _eva hi kalA janto:_ an-abhyAsena nazyati ||24||

.

jJAna~anila-samudbhUtA  – by the wind of Wisdom upsprung 

proDDIyA kva_api gacchati – scattered wherever he goes  

sarvA_eva hi kalA janto:_  – since every time for a person

anabhyAsena nazyati – without practice is destroyed.

#bhU udbhU samudbhU

#DI uDDI proDDI

~vlm.24. All acts which are done or left undone, are as fugacious as the flying cotton on cotton trees; they are eaaily put to flight by the breath of understanding (Jnána or wisdom). All the acts of men are lost by discontinuance of their practice, (as in Jnána khanda).

~sv. One who has reached this is established in pure being devoid of subject-object division. He is not eager to die nor to live. He is one with all. He is free from individuation. * * NOTE: There seems to be some confusion in this paragraph. However, it is clarified in chapter 126 of this section.

 

25|Ø

एषा ज्ञान-कला त्व्_अन्त: सकृज्~जाता दिने दिने ।

eSA jJAna-kalA tu_ anta: sakRt~jAtA dine dine |

वृद्धिम् एति बलाद्_एव सुक्षेत्र-व्युप्त-शालिवन् ॥६।१२०।२५॥

vRddhim eti balAt_ eva su.kSetra-vyupta-zAlivan ||25||

.

eSA jJAna-kalA tu_anta: sakRt-jAtA dine dine - x

vRddhim eti balAt_eva sukSetra-vyupta-zAlivan - x.

~vlm.25. The germ of knowledge growing in the mind, increases itself day by day, as the corn sown in good ground soon shoots forth into the paddy plant.

~sv. One who has reached this is established in pure being devoid of subject-object division. He is not eager to die nor to live. He is one with all. He is free from individuation. * * NOTE: There seems to be some confusion in this paragraph. However, it is clarified in chapter 126 of this section.

#vap -> vivap -> #vyupta . scattered about , disordered , dishevelled ; vyuptakeza . having dishevelled hair BhP.; • vyupta: -N. of Rudra and of Fire (as identified with Rudra) MW. ; %{-jatA-kalApa} mfn. having a dishevelled mass of hair BhP.

 

26|Ø

एक: स्फुरत्य्_अखिल-वस्तुषु विश्वरूप

eka: sphurati_ akhila-vastuSu vizvarUpa

आत्मा सरःसु जलदिष्व्_इव तोयम् स्च्छम् ।

AtmA sara:su jaladiSu_ iva toyam accham |

संशान्त-संकलन-भूरि-कलापम् एकम्

saMzAnta-saMkalana-bhUri-kalApam ekam

सत्ता~अंश.मात्रम् अखिलम् जगद्_अङ्ग विद्धि ॥६।१२०।२६॥

sattA~aMza.mAtram akhilam jagat_ aGga viddhi ||26||

.

eka: sphurati – one projecting =

akhila-vastuSu - x

vizvarUpe - x

AtmA sara:su - x

jaladiSu_iva toyam accham - x

saMzAnta-saMkalana-bhUri-kalApam ekam - x

sattA-aMza.mAtram akhilam jagat_aGga viddhi - x.

~vlm.26. There is one universal soul, that sparkles through all things in the world, as it is the same translucent water, that glistens in lake and large oceans and seas. Withhold sir, your notions of the varieties and multiplicities of things, and know these as parts of one undivided whole, which stretches through them as their essence and soul.

~sv. One who has reached this is established in pure being devoid of subject-object division. He is not eager to die nor to live. He is one with all. He is free from individuation. * * NOTE: There seems to be some confusion in this paragraph. However, it is clarified in chapter 126 of this section.

 

 

oॐm

 

[Jiva Das]

FM6120 THE SEVEN STEPS 3.JA04 .z26

https://www.dropbox.com/s/x5v1ai98z6d8loj/fm6120%203.ja04%20The%20SEVEN%20STEPS%20.z26.docx?dl=0

FM.6.100.FM.6.128 end

https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100.fm.6.128%20end.docx?dl=0

6.nirvANa.1

https://www.dropbox.com/s/svh2rdd4sq7nk6j/6.nirvana.1.docx?dl=0

 

 

oॐm

 

FM.6.120

 

THE SEVEN STEPS

 

MANU said—

 

शास्त्रसज्जनसम्पर्कैः प्रज्ञामादौ विवर्धयेत् ।

zAstra.sajjana.samparkai: prajJAm Adau vivardhayet |

प्रथमा भूमिकैषोक्ता योगस्यैव च योगिनः ॥६।१२०।१॥                     

prathamA bhUmikA eSA uktA yoga.sya eva ca yogina: ||6|120|1||

.

Shaastra.sajjana.goodfolk.samparka.junction/union/company/copulation.i: prajJA.wisdom/intelligence/knowledge.m Adau,in.the.beginning vivardh.give/growth.ayet | prathama.first/primary bhUmika.earth/ground/level/stage  eSA.this.one/she ukta.said yoga.Yoga/union.sya eva.only/indeed ca.and/too yogi.Yogin.na:

.

by association with the zAstra.s and good people

in the beginning gives growth to the prajjA Understanding

This is said to be the first step on the ladder of yoga

by the yogIs themselves.

*vwv.2112/1. Let one increase his intelligence (or discernment) first, by association with the scriptures and virtuous people. This is called the first stage of yoga and the yogin.s.

*sv.1 One should gain this understanding through study of scriptures and company of holy ones. This is the first step.

*vlm.1 MANU continued;..Enlightment of the understanding by the study of the sástras and attendance on holy and wise men, is said to be the first stage of yoga by yogis,

 

विचरणा द्वितीया स्यात्तृतीयासङ्गभावना ।

vicaraNA dvitIyA syAt tRtIyA asaGga.bhAvanA |

विलापनी चतुर्थी स्याद्वासनाविलयात्मिका ॥६।१२०।२॥

vilApanI caturthI syAt vAsanA.vilaya.AtmikA ||6|120|2||

.

vicaraNa.wandering\investigation/exploration.a dvitIya.second.a syAt.should.be tRtIya.third.a a.non.saGga.connexion/attachment.bhAvanA.imagining/feeling vilApana.grieving\dissolving/melting\removing/destroying.I caturtha.fourth.I syAt.should.be vAsanA.track/imprint.vilaya.dissolution/destruction/disappearance.Atmika.Aatmic.a

.

*sv.2 Reflection or enquiry is the second. Non.attachment or psychological freedom is the third. The fourth is snapping of the bonds of vAsanA s (conditioning and tendencies).

*vlm.2. Discussion and reconsideration of what has been learnt before, is second stage of yoga; the third is the rumination of the same in one's self and is known under the name of nididkyásana or self.communion of meditation. The fourth is silent meditation in which one loses his desires and darkness in his presence before the light of God. (This is called the atmásakshyat kara also; and all these four stages are expressed in the vedic text átmáváre svítavá mantabá nididhyásitava karttavasveti.

*vwv.2113/2. The second would be "reflection (or investigation)" and the third, "contemplation of detachment from the world". The fourth would be "dissolving (the mental impressions)" which is of the nature of destruction of all desires.

 

शुद्ध.संविन्.मय.आनन्द.रूपा भवति पञ्चमी ।

zuddha.saMvit.maya.Ananda.rUpA bhavati paJcamI |

अर्ध.सुप्त.प्रबुद्ध.आभो जीवन्मुक्तो ऽत्र तिष्ठति ॥६।१२०।३॥

ardha.supta.prabuddha.Abha: jIvanmukta: atra tiSThati ||6|120|3||

.

zuddha.pure/clear.saMvit.awareness.maya.made/mode=Ananda.happiness/bliss.rUpa.form.a – a mode of pure Awareness, a happy form

bhavat.becoming.i paJcama.fifth.I – becoming fifth ardha.half.supta.asleep.prabuddha.awakened/expanded\enlivened/clearsighted\wise.AbhA.splendour/light\likeness/resembling/like

jIvanmukta.Living.Free: atra.here/now tiSTh.reposing/resting.ati – one living.free here abides

.

*sv.3 The bliss that is derived from pure awareness is the fifth; in it the liberated sage lives as if in half.sleep. Self.knowledge is the sixth in which the sage is immersed in a mass of bliss and lives as if in deep sleep.

*vlm.3. The fifth stage is one of pure consciousness and felicity, wherein the living.liberated.devotee remains in his partly waking and partly sleeping state, (This is half hypnotism).

*vwv.2114/3. The fifth is "of the nature of Bliss full of Pure Consciousness." Here, the one liberated while living exisrs like a person half asleep and half awake.

 

स्व.संवेदन.रूपा च षष्ठी भवति भूमिका ।

sva.saMvedana.rUpA ca SaSThI bhavati bhUmikA |

आनन्द.एक.घन.आकारा सुषुप्त.सदृश.स्थितिः ॥६।१२०।४॥

Ananda.eka.ghana.AkArA suSupta.sadRza.sthiti: ||6|120|4||

.

sva.saMvedana.rUpA ca . and as ones.own conceptual form .

SaSThI bhavati bhUmikA . the Sixth Level comes.to.be .

Ananda.eka.ghana.AkArA . the happiness of one materializing formation/embodiment .

suSupta.sadRza.sthiti: . situate in a state like sleep

.

*vlm.4 The sixth stage in one's consciousness of ineffable bliss, in which he is absorbed in a state of trance or sound sleep. (This is known as samadhi or hypnotism).

*vwv.2115/4. The sixth stage is of the nature of "one's own Awareness", having the form of uninterrupted (or dense) Bliss alone, which is a state similar to sleep.

*sv.4.6 The seventh state which is known as turîya (the transcendental) is itself liberation; in it there is perfect equanimity and purity. Beyond this (still the seventh state) is the turîyâtîta which is beyond description.

 

तुर्या अवस्था उपशान्ता अथ मुक्तिर् एव इह केवलम् ।

turyA avasthA upazAntA atha mukti: eva iha kevalam |

समता स्वच्छता सौम्या सप्तमी भूमिका भवेत् ॥६।१२०।५॥

samatA svacchatA saumyA saptamI bhUmikA bhavet ||6|120|5||

.

turya.a avastha.a upazAnta.grown.still.a atha.next/so mukti.liberation: eva.indeed/so iha.here kevalam.entirely samatA.sameness svaccha*.tA.ness saumya*.a saptama.seventh.I bhUmika.level/stage/rung.a bhav.become.et

.

*vlm.5. One's resting in the fourth and succeeding stages, is called his liberation, and then the seventh stage is the state of an even and transparent light, in which the devotee loses his self consciousness.

*vwv.2116/5. Then, there is the tranquil "fourth state (of consciousness)" which is only liberation here (in this world) absolutely. This placid seventh state would be equanimity and purity.

*sv.4.6 The seventh state which is known as turîya (the transcendental) is itself liberation; in it there is perfect equanimity and purity. Beyond this (still the seventh state) is the turîyâtîta which is beyond description.

 

तुर्या अतीता तु या अवस्था परा निर्वाण.रूपिणी ।

turyA atItA tu yA avasthA parA nirvANa.rUpiNI |

सप्तमी सा परि.प्रौढा विषयः स्यान् न जीवताम् ॥६।१२०।६॥

saptamI sA pari.prauDhA viSaya: syAt na jIvatAm ||6|120|6||

.

turya.atItA tu . but beyond the Fourth .

yA avasthA . which state .

parA nirvANa.rUpiNI

is the form of perfect nirvANa.

saptamI sA pariprauDhA

that Seventh being developed

viSaya: syAt na jIvatAm –

would not be in the range of the living .

*vlm. ... the seventh stage of perfection relates to disembodied souls only

and not to those of living beings.

*vwv.2117/6. That highest state beyond the fourth (state of consciousness) which is of the nature or Nirvâna (or total absorption in the Absolute Reality), is the seventh stage fully matured. It cannot be the subject of the living ones.

VA . this state of turyatita, highes nirvana, 7th stage, above all,
not available while alive.
(what is viSaya: here?)

#viS – to act . #viSaya . m. . sphere (of influence or activity), reach (of eyes, ears, mind) • period or duration (of life) • special field of action, (in comp. = "concerned with, belonging to, intently engaged on" • *viSaye, with tasya or in comp. = "in the sphere of, with regard or reference to" • atra viSaye, "with regard to this object") • room for (tasya) • an object of sense (these are five in number, the five <indriya>, or organs of sense having each their proper <viSaya> or object, viz.1. <zabda>, "sound", for the ear cf. <zruti.viSaya> • 2. <sparza>, "tangibility", for the skin • 3. <rUpa>, "form" or "colour", for the eye • 4. <rasa>, "savour", for the tongue • 5. <gandha>, "odour" for the nose: and these five viSayas are sometimes called the guNas or "properties" of the five elements, ether, air, fire, water, earth, respectively • anything perceptible by the senses, any object of Affection, (pl.) sensual enjoyments, sensuality • an object (as opp. to "a subject"; but in phil.) the subject of an argument, category, general head (one of the 5 members of an *adhikaraNa [q.v.], the other 4 being <vizaya> or <saMzaya>, <pUrvapakSa>, <uttarapakSa> or <siddhAnta>, and <saMgati> or <nirNaya>) • (in gram.) limited or restricted sphere (e.g. <chandasi viSaye>, "only in the veda") • (in rhet.) the subject of a comparison (e.g. in the comp. "lotus.eye" the second member is the <viSaya>, and the first the <viSayin>) +

 

पूर्व.अवस्था.त्रयम् त्व् अत्र जाग्रद् इत्य् एव संस्थितम् ।

pUrva.avasthA.trayam tu atra jAgrat iti eva saMsthitam |

चतुर्थी स्वप्न इत्य् उक्त्वा स्वप्न.आभम् यत्र वै जगत् ॥६।१२०।७॥

caturthI svapna* iti uktvA svapna.Abham yatra vai jagat ||6|120|7||

.

pUrva.avasthA.trayam tu atra – as.for the first three levels here

jAgrat iti eva saMsthitam – are Waking situations

caturthI svapna: ity uktvA – the fourth is said to be Dream

svapna.Abham yatra vai jagat – where the world is a dream.projection

.

*vlm.7. The first three stages relate to the waking state of man, and the fourth stage concerns the sleeping state, in which the world appears in the manner of a dream.

*vwv.2118/7. (Alternatively), the first triad of the states are quite resembling the waking state here. The fourth is declared as the dreaming state where the world is indeed like a dream.

*sv.7.8 The first three states are 'waking' states. The fourth is the dream state. The fifth is the deep sleep state because it is full of bliss. The sixth is the turîya or the non.dual consciousness.

pUrva.avasthA.trayam tu atra . as.for the first three levels here = jAgrat iti eva saMsthitam . are Waking situations = caturthI svapna: ity uktvA . the fourth is said to be Dream = svapna.Abham yatra vai jagat . where the world is a dream.projection.

 

आनन्द.एक.घनी.भावात् सुषुप्त.आख्या तु पञ्चमी ।

Ananda.eka.ghanI.bhAvAt suSupta.AkhyA tu paJcamI |

असंवेदन.रूपा अथ षष्ठी तुर्य.पद.अभिधा ॥६।१२०।८॥

asaMvedana.rUpA atha SaSThI turya.pada.abhidhA ||6|120|8||

.

Ananda.eka.ghanI.bhAvAt . from the joyful feeling of unity

suSupta.AkhyA tu paJcamI . the fifth is called suSupta.Sleep.

a.saMvedana.rUpA atha SaSThI turya.pada.abhidhA . then the sixth, a form without awareness, is also termed "Turya, the Fourth".

*vlm.8. The fifth stage is the stage of sound sleep, in which the soul is drowned in deep felicity; and the unconsciousness of one's self in the sixth stage, is also called his turya or fourth state: (because it is beyond the three states of waking, sleeping or dreaming and sound sleep [Sanskrit: jagatnidrasusuptáh]

*vwv.2119/8. The fifth stage (above) has the name deep sleep on account of its nature being dense bliss alone. Then, the sixth (stage), of the nature of non.perception (of the world), has the denotation of the word Turîya state.

*sv.7.8 The first three states are 'waking' states. The fourth is the dream state. The fifth is the deep sleep state because it is full of bliss. The sixth is the turîya or the non.dual consciousness.

*jd.8 . Ananda.eka.ghanI.bhAvAt . from the joyful feeling of unity = suSupta.AkhyA tu paJcamI . the fifth is called suSupta.Sleep. = a.saMvedana.rUpA atha SaSThI turya.pada.abhidhA . then the sixth, a form without awareness, is also termed "Turya, the Fourth".

 

तुर्य.अतीत.पद.अवस्था सप्तमी भूमिका उत्तमा ।

turya.atIta.pada.avasthA saptamI bhUmikA uttamA |

मनो वचोभिर् अ.ग्राह्या स्व.प्रकाश.पद.आत्मिका ॥६।१२०।९॥

mano vacobhir a.grAhyA sva.prakAza.pada.AtmikA ||6|120|9||

.

turya.atIta.pada=avasthA the state beyond the Fourth State

saptamI bhUmikA uttamA is the highest, the seventh level,

mano.vacobhi: agrAhyA sva.prakAza.pada.AtmikA

.

*sv.9 The seventh is indescribable.

*vlm.9. The seventh stage is still above the turya state of self unconciousness;

and which is full of divine effulgence, whose excellence

no words can express nor the mind can conceive.

*vwv.2120/9. The highest seventh stage is (considered as) the state of the position beyond the Turîya (in the alternative reckoning). It is not graspable by the mind and words and is of the nature of the abode of one's own light.

 

अन्तः प्रत्याहृति.वशाच् चेत्यम् चेन् न विभावितम् ।

anta: pratyAhRti.vazAt cetyam cet na vibhAvitam |

मुक्त एव अस्य संदेहो महा.समतया तया ॥६।१२०।१०॥

mukta* eva asya saMdeha: mahA.samatayA tayA ||6|120|10||

.

anta: pratyAhRti.vazAt

cetyam cet na vibhAvitam

mukta eva asya saMdeho

mahA.samatayA tayA . with that total Sameness

.

pratyAhRti

vazAt

cetya

vibhAvita

mukta

saMdeha

samatA

.

#pratyAhRti

#vibhAvita

*vlm.10. In this state the mind being withdrawn from its functions, it is freed from all thoughts of the thinkables, and all its doubts and cares are drowned in the calm composure of its even temperament.

*sv. One who has reached this is established in pure being devoid of subject.object division. He is not eager to die nor to live. He is one with all. He is free from individuation.

 

यद् भोग.सुख.दुःख.अंशैर् अ.परामृष्ट.पूर्ण.धीः ।

yat bhoga.sukha.du:kha.aMzai: a.parAmRSTa.pUrNa.dhI: |

स.शरीरो ऽशरीरो वा भवत्य् एवम्.मतिः पुमान् ॥६।१२०।११॥

sa.zarIra: a.zarIra: vA bhavati evam.mati: pumAn ||6|120|11||

.

that.which, by its bits of sad or sorry enjoyments

अ.परामृष्ट.पूर्ण.धीः

is fully unencumbered in its thought,

स.शरीरः s.शरीरः वा

embodied or unembodied

भवति एवं.मतिः पुमान्

a person becomes thus.minded

.

yat bhoga.sukha.du:kha.aMzai:

a.parAmRSTa.pUrNa.dhI: |

sa.zarIra: a.zarIra: vA

bhavati evam.mati: pumAn

.

*vlm.11. The mind that remains unmoved amidst its passions and enjoyments, and is unchanged in prosperity and adversity, and retains full possession of itself under all circumstances, becomes of this nature both in its embodied and disembodied states of life and death.

#mRj . parAmRSTa .mfn.. seized or laid hold of, grasped, handled, touched, felt, roughly treated, violated, afflicted (by disease &c)  mbh.&c •• established through the Affective process: cit.svabhAva.parAmRSTA spanda.zaktir asanmayI | kalpanA cittam ity uktyA kathyate zAstra.dRSTibhiH, y5013.051 •.• #aparAmRSTa unencumbered (by the cognizable), saMvedyena aparAmRSTam zAntam sarvAtmakam ca yat | tat.sac.cid.AbhAsa.mayam asti iha kalanA ujjhitam, y6009.002 . . parAmRza taking hold of, y2011.025.

* यद् भोग.सुख.दुःख.अंशैः that.which, by its bits of sad or sorry enjoyments अ.परामृष्ट.पूर्ण.धीः is fully unencumbered in its thought, स.शरीरः s.शरीरः वा embodied or unembodied भवति एवं.मतिः पुमान् a person becomes thus.minded.

 

न म्रिये न च जीवामि न अहम् सन् न अप्य् असन्न् अयम् ।

na mriye na ca jIvAmi na aham san na api asan ayam |

आत्मारामो नरस् तिष्ठेत् तन् मुक्तत्वम् उदाहृतम् ॥६।१२०।१२॥

AtmArAma: nara: tiSThet tat muktatvam udAhRtam ||6|120|12||

.

na mriye na ca jIvAmi – I do not die nor do I live

na aham san na api asan* ayam – not being "I" nor not.being this

AtmArAmo naras tiSThet – let the self.delighting human remain so:

tan muktatvam udAhRtam – that is considered the Free condition...

AB.

*vlm.12. The man that does not think himself to be alive or dead, or to be a reality or otherwise; but lways remains joyous in himself, in one who is verily called to be liberated in his life time. (The happy minded are accounted as liberated in life).

*sv. One who has reached this is established in pure being devoid of subject.object division. He is not eager to die nor to live. He is one with all. He is free from individuation. * * NOTE: There seems to be some confusion in this paragraph. However, it is clarified in chapter 126 of this section.

 

व्यवहार्य् उपशान्तो वा गृहस्थो वा अथवा एकक: ।

vyavahAri upazAnta: vA gRhastha: vA athavA ekaka: |

अहम् न किम्चिच् चित् इति मत्वा जीवो न शोचति ॥६।१२०।१३॥

aham na kimcit cit iti matvA jIva: na zocati ||6|120|13||

.

vyavahAry upazAnto vA . Active or passive = gRha.stho vA athavA ekaka: . a householder or else solitary = aham na kimcic cid . I am not anything but Consciousness = iti matvA jIvo na zocati . so thinking, the Living.jIva does not grieve.

...

active or inactive, whether householder or solitary

:

"I am not anything but Consciousness"

—thru thinking so, the Living.jIva does not grieve

.

*vlm.13. Whether engaged in business or retired from it, whether living with a family or leading a single life; (i.e. whether leading a social or solitary mode of life), the man that thinks himself as naught but the intellect, and has nothing to fear or care or to be sorry for in this world, is reckoned as liberated in this life.

* vyavahAry upazAnto vA . Active or passive = gRha.stho vA athavA ekaka: . a householder or else solitary = aham na kimcic cid . I am not anything but Consciousness = iti matvA jIvo na zocati . so thinking, the Living.jIva does not grieve.

 

अलेपको ऽहम् अजरो नीरागः शान्त.वासनः ।

alepaka: aham ajara: nIrAga: zAnta.vAsana: |

निर्मलो ऽस्मि चिद्.आकाश इति मत्वा न शोचति ॥६।१२०।१४॥

nirmala: asmi cit.AkAza* iti matvA na zocati ||6|120|14||

.

a.lepaka: aham

"I am unstained a.jara: . without disease nI.rAga: . (nir.rAga) without passion zAnta.vAsana: . with vAsanA.Imprint subdued nirmala: asmi cid.AkAza . I am spotless Consciousness.Space." iti matvA na zocati . thus having thought, one does not grieve.

"I am untainted, and without disease;

I am dispassionate, my conditioning subdued;

I am spotless Conscious.Space"

one who has had such thought does not know grief

.

*vlm.14. The men who thinks himself to be unconnected with any one, and to be free from disease, desire, and affections; and who believes himself to be a pure aerial substance of the divine intellect, has no cause to be sorry for anything.

* a.lepaka: aham . "I am unstained a.jara: . without disease nI.rAga: . (nir.rAga) without passion zAnta.vAsana: . with vAsanA.Imprint subdued nirmala: asmi cid.AkAza . I am spotless Consciousness.Space." iti matvA na zocati . thus having thought, one does not grieve.

 

अहम् अन्त.आदि.रहितः शुद्धो बुद्धो ऽजर.अमरः ।

aham anta.Adi.rahita: zuddha: buddha: ajara.amara: |

शान्तः सम.असम.आभास इति मत्वा न शोचति ॥६।१२०।१५॥

zAnta: sama.asama.AbhAsa* iti matvA na zocati ||6|120|15||

.

aham anta.Adi.rahita: zuddha: buddha: ajara.amara: | zAnta: sama.asama.AbhAsa*

iti matvA na zocati

.

"I am without an end or the like or beginning or middle शुद्धः बुद्धः sजर.अमरः pure, awakening, without disease and death शान्तः सम.असम.आभासः at peace in Sameness or Difference," इति मत्वा न शोचति thus having thought, one does not grieve.

"without beginning, without end,

pure, awakened, I am without disease and death.

I am at peace in Sameness and Diversity"

—

one with such thought does not know grief.

* अहम् sन्त.आदि.रहितः "I am without an end or the like or beginning or middle शुद्धः बुद्धः sजर.अमरः pure, awakening, without disease and death शान्तः सम.असम.आभासः at peace in Sameness or Difference," इति मत्वा न शोचति thus having thought, one does not grieve.

.

*vlm.15. He who knows himself to be without begining and end, and decay and demise, and to be of the nature of pure intelligence; remains always quite and composed in himself, and has no cause for sorrow at all.

* अहम् sन्त.आदि.रहितः "I am without an end or the like or beginning or middle शुद्धः बुद्धः sजर.अमरः pure, awakening, without disease and death शान्तः सम.असम.आभासः at peace in Sameness or Difference," इति मत्वा न शोचति thus having thought, one does not grieve.

 

तृण.अग्रेष्व् अम्बरे भानौ नर.नाग.अमरेषु च ।

tRNa.agreSu ambare bhAnau nara.nAga.amareSu ca |

यत् तद् अस्ति तद् एव इति मत्वा भूयो न शोचति ॥६।१२०।१६॥

yat tat asti tat eva iti matvA bhUya: na zocati ||6|120|16||

.

tRNa.agreSu ambare bhAnau nara.nAga.amareSu ca

yat tat asti . what exists as that .

tat eva iti matvA bhUyo na zocati

.

*vlm. He that deems himself to belong to that intellect, which dwells alike in the minute blade of grass, as well as in the infinite space of the sky, and in the luminous sun, moon and stars, and as also in the various races of beings, as men, Nagas and immortals; has no cause whatever for his sorrow,

*sv. One who has reached this is established in pure being devoid of subject.object division. He is not eager to die nor to live. He is one with all. He is free from individuation.

 

तिर्यग् ऊर्ध्वम् अधस् तान् मे व्यापको महिमा चितः ।

tiryak Urdhvam adha: tAn me vyApaka: mahimA cita: |

तस्य अनन्त.विलासस्य ज्ञात्वा इति क इव क्षयी ॥६।१२०।१७॥

tasya ananta.vilAsasya jJAtvA iti ka* iva kSayI ||6|120|17||

.

tiryag Urdhvam adhas . "Across, above, below =

tAn me vyApako mahimA cita: . those are pervaded by the greatness of my Consciousness."

tasya ananta.vilAsasya jJAtvA iti . having had knowledge of such a manifestation

ka iva kSayI . just who is diminished/wasted.away?

*vlm.17. Whoso knows the majesty of the divine intellect, to fill all the regions both above and below and on all sides of him, and reflects himself as a display of his endless diversity, how can he be sorry at all for his decay and decline,

 

बद्ध.वासनम् अर्थो यः सेव्यते सुखयत्य् असौ ।

baddha.vAsanam artha: ya: sevyate sukhayati asau |

यत् सुखाय तद् एव आशु वस्तु दुःखाय नाश.तः ॥६।१२०।१८॥

yat sukhAya tat eva Azu vastu du:khAya nAza.ta: ||6|120|18||

.

baddha.vAsanam artha: ya: sevyate sukhayati asau

yat sukhAya . what is unto.pleasure .

tat eva Azu vastu du:khAya nAza.tas

.

*vwv.1582/18. That object pleases, which is pursued with firmly rooted desire. That very object which is productive of happiness, is immediately productive of misery on account of its destruction.

*vlm.18. The man that is bound to (or enslaved by his desire), is delighted to have the objects be seeks; ut the very things tending to his pleasure by their gain, prove to be paiufull to his heart at their loss. Hence the wise are never elated or dejected, at either gain or loss of temporal things), but are ever pleased and content with their spititual souls only which they can never lose).

 

अविनाभाव.निष्ठत्वम् प्रसिद्धम् सुख.दुःखयोः ।

avinAbhAva.niSThatvam prasiddham sukha.du:khayo: |

तनु.वासनम् अर्थो यः सेव्यते वा विवासनम् ॥६।१२०।१९॥

tanu.vAsanam artha: ya: sevyate vA vivAsanam ||6|120|19||

.

avinAbhAva.niSThatvam – based on necessary connexion

prasiddham sukha.du:khayo: . accomplished for pleasure & pain

tanu.vAsanam artha: ya: sevyate vA vivAsanam

.

avinAbhAva

niSTha

niSThatva

prasiddha

m sukhaduHkha

tanu

vAsana

artha:

sevyate

vivAsana

.

*vwv.1583/19.20. Dependence by inseparable connection between pleasure and pain is famous. That object which is pursued with little desire or no desire, does not become pleasdant; nor is it productive of misery at the time of its destruction.

*vlm.19. The presence or absence of some thing, is the cause of the pleasure or pain of men in general; but it is either the curtailment or want of desires that is practiced by the wise. (The diminishing of desires is practiced by yogis in the fourth and its two succeeding stages; but its utter annihilation occurs only in the seventh and last stage of yoga).

*sv. One who has reached this is established in pure being devoid of subject.object division. He is not eager to die nor to live. He is one with all. He is free from individuation.

#bhU . #bhAva . #avinAbhAva . not.without.sense . necessary connection of one thing with another, inherent and essential character, sarvad.

 

न असौ सुखायते न असौ नाश.काले न दुःखदः ।

na asau sukhAyate na asau nAza.kAle na du:khada: |

क्षीण.वासनया बुद्ध्या यत् कर्म क्रियते ऽनघ ॥६।१२०।२०॥

kSINa.vAsanayA buddhyA yat karma kriyate anagha ||6|120|20||

.

na asau sukhAyate na asau nAza.kAle na du:khada: kSINa.vAsanayA buddhyA

yat karma kriyate anagha – what act is done, dear boy

.

nAza.kAla

du:khada:

kSINa.vAsanA

buddhi

.

*vlm.20. No act of ours nor its result (whether good or bad), conduces either to our joy or grief, which we do with unconcern or little desire or expectation of its reward.

 

तद् दग्ध.बीजवद् भूयो न अङ्कुरम् प्रति.मुञ्चति ।

tat dagdha.bIjavat bhUya: na aGkuram pratimuJcati |

देह.इन्द्रिय.आदिना कर्म करण.ओघेन कल्प्यते ॥६।१२०।२१॥

deha.indriya.AdinA karma karaNa.oghena kalpyate ||6|120|21||

.

tat dagdha.bIjavat . that like a burned seed =

bhUyas . na aGkuram pratimuJcati deha.indriya.AdinA karma karaNa.oghena kalpyate

.

*vlm.21. Whatever act is done with ardent employment of the members of the body, and the application of the whole heart, mind and soul to it, such an act tends to bind a man; otherwise an indifferent action like a fried grain, does germinate into any effect.

*sv. One who has reached this is established in pure being devoid of subject.object division. He is not eager to die nor to live. He is one with all. He is free from individuation.

 

एकः कर्ता च भोक्ता च क इव अङ्ग उपपद्यते ।

eka: kartA ca bhoktA ca ka* iva aGga upapadyate |

भावनाम् सर्व.भावेभ्यः समुत्सृज्य समुत्स्थितः ॥६।१२०।२२॥

bhAvanAm sarva.bhAvebhya: samutsRjya samutsthita: ||6|120|22||

.

eka: kartA ca bhoktA ca . one Doer & Enjoyer too .

ka iva aGga upapadyate bhAvanAm sarva.bhAvebhya: samutsRjya samutsthita:

.

eka

kartA

bhoktA

ka:

aGga

upapadyate

bhAvanA

sarva.bhAva

samutsRjya

samutsthita

.

*vlm.22. The thought that I am the doer and owner of a deed, overpowers all bodily exertions, and sprouts fourth with results, that are forever binding on the doer, (i.e. an indifferent action may pass for nothing, but a conscious and meditated act is binding on the actor).

*sv. One who has reached this is established in pure being devoid of subject.object division. He is not eager to die nor to live. He is one with all. He is free from individuation. * * NOTE: There seems to be some confusion in this paragraph. However, it is clarified in chapter 126 of this section.

 

शशाङ्क.शीतलः पूर्णो भाति भासा इव भास्करः ।

zazAGka.zItala: pUrNa: bhAti bhAsA iva bhAskara: |

क्रियमाणा कृता कर्म.तूल.श्रीर् देह.शाल्मलैः ॥६।१२०।२३॥

kriyamANA kRtA karma.tUla.zrI: deha.zAlmalai: ||6|120|23||

.

zazAGka.zItala: pUrNa: bhAti bhAsA iva bhAskara: kriyamANA kRtA karma.tUla.zrI: deha.zAlmalai:

.

*vlm.23. As the moon is cool with her cooling beams; and the sun is hot by his burning heat; so a man is either good or bad according as the work he does.

*sv. One who has reached this is established in pure being devoid of subject.object division. He is not eager to die nor to live. He is one with all. He is free from individuation. * * NOTE: There seems to be some confusion in this paragraph. However, it is clarified in chapter 126 of this section.

VA . done actions, like many petals (cottons) of thorny hellish

zalmali tree of body,
having carried off by wind of knowledge, where they go?
Does comparison of body with zalmali tree also refers to it being

thorny and hellish? Monier.Williams has “its thorns are supposed to be

used for torture in one of the hells”

#zAlmala : the silk.cotton tree (only ifc. ; » स.श्°); the gum or resin of the cotton tree L.; N. of a द्वीप (also .द्वीप) Pur.

#tUla.m a tuft of grass or reeds, panicle of a flower or plant av.; a pencil; <tUta>; tUla : air; — m. the thorn.apple; —

 

ज्ञान.अनिल.समुद्भूता प्रोड्डीया क्व अपि गच्छति ।

jJAna.anila.samudbhUtA proDDIyA kva api gacchati |

सर्वा एव हि कला जन्तोर् अन्.अभ्यासेन नश्यति ॥६।१२०।२४॥

sarvA eva hi kalA janto: an.abhyAsena nazyati ||6|120|24||

.

jJAna.anila.samudbhUtA – by the wind of Wisdom upsprung

proDDIyA kva api gacchati – scattered wherever he goes

sarvA eva hi kalA janto: – since every time for a person

anabhyAsena nazyati – without practice is destroyed.

#bhU udbhU samudbhU

#DI uDDI proDDI

*vlm.24. All acts which are done or left undone, are as fugacious as the flying cotton on cotton trees; they are eaaily put to flight by the breath of understanding (Jnána or wisdom). All the acts of men are lost by discontinuance of their practice, (as in Jnána khanda).

*sv. One who has reached this is established in pure being devoid of subject.object division. He is not eager to die nor to live. He is one with all. He is free from individuation. * * NOTE: There seems to be some confusion in this paragraph. However, it is clarified in chapter 126 of this section.

 

एषा ज्ञान.कला त्व् अन्तः सकृज्.जाता दिने दिने ।

eSA jJAna.kalA tu anta: sakRt.jAtA dine dine |

वृद्धिम् एति बलाद् एव सु.क्षेत्र.व्युप्त.शालिवन् ॥६।१२०।२५॥

vRddhim eti balAt eva su.kSetra.vyupta.zAlivan ||6|120|25||

.

eSA jJAna.kalA tu anta: sakRt.jAtA  

dine dine . day after day .

vRddhim eti . goes to growth .

balAt eva  

sukSetra.vyupta.zAlivan

*vlm.25. The germ of knowledge growing in the mind, increases itself day by day, as the corn sown in good ground soon shoots forth into the paddy plant.

*sv. One who has reached this is established in pure being devoid of subject.object division. He is not eager to die nor to live. He is one with all. He is free from individuation. * * NOTE: There seems to be some confusion in this paragraph. However, it is clarified in chapter 126 of this section.

#vap . vivap . #vyupta . scattered about , disordered , dishevelled ; vyuptakeza . having dishevelled hair BhP.; • vyupta: .N. of Rudra and of Fire (as identified with Rudra) MW. ; %{.jatA.kalApa} mfn. having a dishevelled mass of hair BhP.

 

एक: स्फुरत्य् अखिल.वस्तुषु विश्वरूप

eka: sphuraty akhila.vastuSu vizvarUpa

आत्मा सरःसु जलदिष्व् इव तोयम् अच्छम् ।

AtmA sara:su jaladiSv iva toyam accham |

संशान्त.संकलन.भूरि.कलापम् एकम् .

saMzAnta.saMkalana.bhUri.kalApam ekam

सत्ता.अंश.मात्रम् अखिलम् जगद् अङ्ग विद्धि ॥६।१२०।२६॥

sattA.aMza.mAtram akhilam jagat aGga viddhi ||6|120|26||

.

eka: sphurati – one projecting =

akhila.vastuSu

vizvarUpe

AtmA sara:su

jaladiSu iva toyam accham

saMzAnta.saMkalana.bhUri.kalApam ekam

sattA.aMza.mAtram akhilam jagat aGga viddhi

*vlm.26. There is one universal soul, that sparkles through all things in the world, as it is the same translucent water, that glistens in lake and large oceans and seas. Withhold sir, your notions of the varieties and multiplicities of things, and know these as parts of one undivided whole, which stretches through them as their essence and soul.

*sv. One who has reached this is established in pure being devoid of subject.object division. He is not eager to die nor to live. He is one with all. He is free from individuation. * * NOTE: There seems to be some confusion in this paragraph. However, it is clarified in chapter 126 of this section.

 

@@@

 

DN6120 THE SEVEN STEPS 3.JA04

सर्ग ६.१२०

sarga 6.120

सर्ग ६.१२०

मनुः उवाच ।

manu* uvAca |

शास्त्र.सज्जन.सम्पर्कैः प्रज्ञाम् आदौ विवर्धयेत् ।

zAstra.sajjana.samparkai: prajJAm Adau vivardhayet |

प्रथमा भूमिका एषा उक्ता योगस्य एव च योगिनः ॥६।१२०।१॥

prathamA bhUmikA eSA uktA yoga.sya eva ca yogina: ||6|120|1||

विचरणा द्वितीया स्यात् तृतीया असङ्ग.भावना ।

vicaraNA dvitIyA syAt tRtIyA asaGga.bhAvanA |

विलापनी चतुर्थी स्याद् वासना.विलय.आत्मिका ॥६।१२०।२॥

vilApanI caturthI syAt vAsanA.vilaya.AtmikA ||6|120|2||

शुद्ध.संविन्.मय.आनन्द.रूपा भवति पञ्चमी ।

zuddha.saMvit.maya.Ananda.rUpA bhavati paJcamI |

अर्ध.सुप्त.प्रबुद्ध.आभो जीवन्मुक्तो ऽत्र तिष्ठति ॥६।१२०।३॥

ardha.supta.prabuddha.Abha: jIvanmukta: atra tiSThati ||6|120|3||

स्व.संवेदन.रूपा च षष्ठी भवति भूमिका ।

sva.saMvedana.rUpA ca SaSThI bhavati bhUmikA |

आनन्द.एक.घन.आकारा सुषुप्त.सदृश.स्थितिः ॥६।१२०।४॥

Ananda.eka.ghana.AkArA suSupta.sadRza.sthiti: ||6|120|4||

तुर्या अवस्था उपशान्ता अथ मुक्तिर् एव इह केवलम् ।

turyA avasthA upazAntA atha mukti: eva iha kevalam |

समता स्वच्छता सौम्या सप्तमी भूमिका भवेत् ॥६।१२०।५॥

samatA svacchatA saumyA saptamI bhUmikA bhavet ||6|120|5||

तुर्या अतीता तु या अवस्था परा निर्वाण.रूपिणी ।

turyA atItA tu yA avasthA parA nirvANa.rUpiNI |

सप्तमी सा परि.प्रौढा विषयः स्यान् न जीवताम् ॥६।१२०।६॥

saptamI sA pari.prauDhA viSaya: syAt na jIvatAm ||6|120|6||

पूर्व.अवस्था.त्रयम् त्व् अत्र जाग्रद् इत्य् एव संस्थितम् ।

pUrva.avasthA.trayam tu atra jAgrat iti eva saMsthitam |

चतुर्थी स्वप्न इत्य् उक्त्वा स्वप्न.आभम् यत्र वै जगत् ॥६।१२०।७॥

caturthI svapna* iti uktvA svapna.Abham yatra vai jagat ||6|120|7||

आनन्द.एक.घनी.भावात् सुषुप्त.आख्या तु पञ्चमी ।

Ananda.eka.ghanI.bhAvAt suSupta.AkhyA tu paJcamI |

असंवेदन.रूपा अथ षष्ठी तुर्य.पद.अभिधा ॥६।१२०।८॥

asaMvedana.rUpA atha SaSThI turya.pada.abhidhA ||6|120|8||

तुर्य.अतीत.पद.अवस्था सप्तमी भूमिका उत्तमा ।

turya.atIta.pada.avasthA saptamI bhUmikA uttamA |

मनो वचोभिर् अ.ग्राह्या स्व.प्रकाश.पद.आत्मिका ॥६।१२०।९॥

mano vacobhir a.grAhyA sva.prakAza.pada.AtmikA ||6|120|9||

अन्तः प्रत्याहृति.वशाच् चेत्यम् चेन् न विभावितम् ।

anta: pratyAhRti.vazAt cetyam cet na vibhAvitam |

मुक्त एव अस्य संदेहो महा.समतया तया ॥६।१२०।१०॥

mukta* eva asya saMdeha: mahA.samatayA tayA ||6|120|10||

यद् भोग.सुख.दुःख.अंशैर् अ.परामृष्ट.पूर्ण.धीः ।

yat bhoga.sukha.du:kha.aMzai: a.parAmRSTa.pUrNa.dhI: |

स.शरीरो ऽशरीरो वा भवत्य् एवम्.मतिः पुमान् ॥६।१२०।११॥

sa.zarIra: a.zarIra: vA bhavati evam.mati: pumAn ||6|120|11||

न म्रिये न च जीवामि न अहम् सन् न अप्य् असन्न् अयम् ।

na mriye na ca jIvAmi na aham san na api asan ayam |

आत्मारामो नरस् तिष्ठेत् तन् मुक्तत्वम् उदाहृतम् ॥६।१२०।१२॥

AtmArAma: nara: tiSThet tat muktatvam udAhRtam ||6|120|12||

व्यवहार्य् उपशान्तः वा गृहस्थः वा अथवा एककः ।

व्यवहार्य् उपशान्तो वा गृहस्थो वा अथवा एकक: ।

vyavahAri upazAnta: vA gRhastha: vA athavA ekaka: |

अहम् न किम्चिच् चित् इति मत्वा जीवो न शोचति ॥६।१२०।१३॥

aham na kimcit cit iti matvA jIva: na zocati ||6|120|13||

अलेपको ऽहम् अजरो नीरागः शान्त.वासनः ।

alepaka: aham ajara: nIrAga: zAnta.vAsana: |

निर्मलो ऽस्मि चिद्.आकाश इति मत्वा न शोचति ॥६।१२०।१४॥

nirmala: asmi cit.AkAza* iti matvA na zocati ||6|120|14||

अहम् अन्त.आदि.रहितः शुद्धो बुद्धो ऽजर.अमरः ।

aham anta.Adi.rahita: zuddha: buddha: ajara.amara: |

शान्तः सम.असम.आभास इति मत्वा न शोचति ॥६।१२०।१५॥

zAnta: sama.asama.AbhAsa* iti matvA na zocati ||6|120|15||

तृण.अग्रेष्व् अम्बरे भानौ नर.नाग.अमरेषु च ।

tRNa.agreSu ambare bhAnau nara.nAga.amareSu ca |

यत् तद् अस्ति तद् एव इति मत्वा भूयो न शोचति ॥६।१२०।१६॥

yat tat asti tat eva iti matvA bhUya: na zocati ||6|120|16||

तिर्यग् ऊर्ध्वम् अधस् तान् मे व्यापको महिमा चितः ।

tiryak Urdhvam adha: tAn me vyApaka: mahimA cita: |

तस्य अनन्त.विलासस्य ज्ञात्वा इति क इव क्षयी ॥६।१२०।१७॥

tasya ananta.vilAsasya jJAtvA iti ka* iva kSayI ||6|120|17||

बद्ध.वासनम् अर्थो यः सेव्यते सुखयत्य् असौ ।

baddha.vAsanam artha: ya: sevyate sukhayati asau |

यत् सुखाय तद् एव आशु वस्तु दुःखाय नाश.तः ॥६।१२०।१८॥

yat sukhAya tat eva Azu vastu du:khAya nAza.ta: ||6|120|18||

अविनाभाव.निष्ठत्वम् प्रसिद्धम् सुख.दुःखयोः ।

avinAbhAva.niSThatvam prasiddham sukha.du:khayo: |

तनु.वासनम् अर्थो यः सेव्यते वा विवासनम् ॥६।१२०।१९॥

tanu.vAsanam artha: ya: sevyate vA vivAsanam ||6|120|19||

न असौ सुखायते न असौ नाश.काले न दुःखदः ।

na asau sukhAyate na asau nAza.kAle na du:khada: |

क्षीण.वासनया बुद्ध्या यत् कर्म क्रियते ऽनघ ॥६।१२०।२०॥

kSINa.vAsanayA buddhyA yat karma kriyate anagha ||6|120|20||

तद् दग्ध.बीजवद् भूयो न अङ्कुरम् प्रति.मुञ्चति ।

tat dagdha.bIjavat bhUya: na aGkuram pratimuJcati |

देह.इन्द्रिय.आदिना कर्म करण.ओघेन कल्प्यते ॥६।१२०।२१॥

deha.indriya.AdinA karma karaNa.oghena kalpyate ||6|120|21||

एकः कर्ता च भोक्ता च क इव अङ्ग उपपद्यते ।

eka: kartA ca bhoktA ca ka* iva aGga upapadyate |

भावनाम् सर्व.भावेभ्यः समुत्सृज्य समुत्स्थितः ॥६।१२०।२२॥

bhAvanAm sarva.bhAvebhya: samutsRjya samutsthita: ||6|120|22||

शशाङ्क.शीतलः पूर्णो भाति भासा इव भास्करः ।

zazAGka.zItala: pUrNa: bhAti bhAsA iva bhAskara: |

क्रियमाणा कृता कर्म.तूल.श्रीर् देह.शाल्मलैः ॥६।१२०।२३॥

kriyamANA kRtA karma.tUla.zrI: deha.zAlmalai: ||6|120|23||

ज्ञान.अनिल.समुद्भूता प्रोड्डीया क्व अपि गच्छति ।

jJAna.anila.samudbhUtA proDDIyA kva api gacchati |

सर्वा एव हि कला जन्तोर् अन्.अभ्यासेन नश्यति ॥६।१२०।२४॥

sarvA eva hi kalA janto: an.abhyAsena nazyati ||6|120|24||

एषा ज्ञान.कला त्व् अन्तः सकृज्.जाता दिने दिने ।

eSA jJAna.kalA tu anta: sakRt.jAtA dine dine |

वृद्धिम् एति बलाद् एव सु.क्षेत्र.व्युप्त.शालिवन् ॥६।१२०।२५॥

vRddhim eti balAt eva su.kSetra.vyupta.zAlivan ||6|120|25||

एक: स्फुरत्य् अखिल.वस्तुषु विश्वरूप

eka: sphuraty akhila.vastuSu vizvarUpa

आत्मा सरःसु जलदिष्व् इव तोयम् अच्छम् ।

AtmA sara:su jaladiSv iva toyam accham |

संशान्त.संकलन.भूरि.कलापम् एकम् .

saMzAnta.saMkalana.bhUri.kalApam ekam

सत्ता.अंश.मात्रम् अखिलम् जगद् अङ्ग विद्धि ॥६।१२०।२६॥

sattA.aMza.mAtram akhilam jagad aGga viddhi ||6|120|26||

॥

 

.

oॐm

. 

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  

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