fm3112 1.oc08-09 The vAsanA.Imprint .z27

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Oct 6, 2019, 9:25:47 PM10/6/19

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fm3112 1.oc08-09 The vAsanA.Imprint .z27

https://www.dropbox.com/s/qyf6g9lu4kzhatz/fm3112%201.oc08-09%20The%20vAsanA.Imprint%20.z27.docx?dl=0

IMPRINTED MIND

in vasiShTha's Affective Psychology

वासना

vAsanA

is a most important term:

#vAsanA (waa'sa.naa') - like nirvANa (nir.waa'na) this term is not readily translated, but I have settled on a Term seen in Behaviorism & evidenced in animal.breeding, namely "Imprint". the classic example of imprinting is a newborn duckling whose first site is a Human, and takes hir for its parent • The word vAsanA derives from the root >vas, which has the sense of "clothing", in the senses of wearing apparel (a nun's habit), and of adhesion (an addict's habit) & so it is seen as the clothing or covering of dispassion by a sticky attachment that thickens to hardness like glue • some call it vAsanA.Habit; the moralistic call it "desire", unable to grasp the a-moral view of yv.FM (see #heyopAdeya). it's true that Desire is a vAsanA, but so is its opposite, Disdain. Love is a vAsanA—so is Hate. the field of vAsanA includes all affectations, feelings, and beliefs, whether good or bad. in that field every experience and thought is a vAsanA.Seed. it may be called a vAsanA.Imprint in memory. some call it an Engram. • it is an Affect of the subtle body, and one of its gross expressions is the Gene.

नेह चञ्चलताहीनम् मन: क्वचन दृश्यते । चञ्चलत्वम् मनोधर्मो वह्नेर्धर्मो यथोष्णता ॥३।११२।५॥

na_iha caJcalatA-hInam mana: kva.cana dRzyate | caJcalatvam mana:dharmo vahne: dharmo yathA_uSNatA ||3|112|05||

there is no Mind to be known

without

its constant stirring

wherever it perceives

to be constantly stirring is the dharma of Mind

just.as heat is the dharma of fire

वासना

vAsanA

Vasishtha said—

यस्मिन्तस्मिन्पदार्थे हि येन तेन यथा तथा । तीव्रसंवेगसम्पन्नं मन: पश्यति वाञ्छितम् ॥१॥

यस्मिन्_तस्मिन् पदार्थे हि येन तेन यथा तथा ।

yasmin_tasmin padArthe hi yena tena yathA tathA |

तीव्र-संवेग-सम्पन्नम् मन: पश्यति वाञ्छितम् ॥३।११२।१॥

tIvra-saMvega-sampannam mana: pazyati vAJchitam ||3|112|1||

whenever

there is something

by whatever means

by thatever means

thusever

given an intense stimulus

then

Mind sees what is wished

yasmin.where/when - tasmin.there/then-padArtha.xx-e hi.for/indeed = yena.whereby/how- tena.thereby/thus - yathA.as/like.this - tathA.as/like.that + tIvra.severe/intense+.xx-

*vega.xx -

saMvega.excitement/intensity -sampanna.xx-m = manas.Manas.Mind + pazya.sees/seeing-ti vAJchita.xx-m

*sv.1 VASISTHA continued: Towards whichever object the mind flows with intensity, in that it sees the fulfilment of its cravings.

*vlm.1. VASISHTHA continued:—Whatever be the nature of the object of any man's desire, his mind does not fail to run after it with great avidity in every place.

जायते म्रियते चैषा मनसस्तीव्रवेगिता । सौम्याम्बुबुद्बुदालीव निर्निमित्ता स्वभावतः ॥२॥

जायते म्रियते च_एषा मनस: तीव्र-वेगिता ।

jAyate mriyate ca_eSA manasa: tIvra-vegitA |

सौम्य.अम्बु-बुद्बुद.आली_इव निर्.निमित्ता स्वभावत: ॥३।११२।०२॥

saumya.ambu-budbuda.AlI_iva nir.nimittA svabhAvata: ||3|112|02||

it is born and it dies, this intense stirring of Mind

it's like a line of foam in gentle water

uncaused in its self-becoming

there is no reason for itself

jAyate.is.born - mriyate.dies - ca.also eSA.this manasa: tIvra.severe/intensely-.vegita.agitated\rapid -A + saumya.ambu-budbuda.AlI_iva nir.nimittA svabhAvata:

*vlm.2. This eagerness of the mind rises and sets by turns, with the view of the desired object, like the clear bubbles of water foaming and bursting of themselves with the breath of winds.

*sv.2 The cause of this movement in a particular direction is not obvious; like ripples on the surface of the ocean, such intense movement appears now here and now there, comes into being and dies.

#mitta - #nimitta •-• Comp. #nirnimitta

*Ott. #nimitta - the instrumental or Effective cause (opp. to #upAdAna, the operative or Affective cause).

शीतता तुहिनस्येव कज्जलस्येव कृष्णता । लोलता मनसो रूपं तीव्रातीव्रैकरूपिणी ॥३।११२।३॥

शीतता तुहिनस्य_इव कज्जलस्य_इव कृष्णता ।

zItatA tuhinasya_iva kajjalasya_iva kRSNatA |

लोलता मनस: रूपम् तीव्र.अतीव्रा_एक-रूपिणी ॥३।११२।३॥

lolatA manasa: rUpam tIvra.atIvrA_eka-rUpiNI ||3|112|3||

as it happens

with coolth* and ice, or blackness and ink,

in its play

the form of Mind

—intense or not.intense—

a vibrant singularity

*sv. ... just as coolness {*coolth, the opposite of warmth jd.} is inseparable from ice,

zItatA tuhinasya_iva = kajjalasya_iva kRSNatA = lolatA manasa: rUpam = tIvra.atIvrA_eka-rUpiNI

this restless movement is inseparable from mind.

vlm. ... frost, and blackness is that of ink....

01 02 03

Raama said–

कथमस्यातिलोलस्य वेगो वेगैककारणम् । चलता मनसो ब्रह्मन्बलतो विनिवार्यते ॥३।११२।०४॥

कथम् अस्य_अति.लोलस्य वेग: वेग.एक-कारणम् ।

katham asya_ati.lolasya vega: vega.eka-kAraNam |

चलता मनस: ब्रह्मन् बलत: विनिवार्यते ॥३।११२।०४॥

calatA manasa: brahman balata: vinivAryate ||3|112|04||

katham - ¿how =

asya_ati.lolasya - thru its hyperactivity =

vega: - ¿how does force =

vega.eka-kAraNam - the sole cause of force =

calatA manasa: - by the motion of Mind =

Sir brahman =

balata: - from strength =

vinivAryate - is avoided.

*sv.4 RAMA asked: How, then, Holy sir, can this restless movement of the mind be restrained by force without causing greater restlessness?

*vlm.4. Ráma said:—Tell me sir, why the mind is identified with momentum, and what is the cause of its velocity; tell me also; if there is any other force to impede the motion of the mind.

#lola - #atilola‑ अतिलोल a. very delicate, Śak.1., Apte • not in MW. • katham asya (manasa:) ati.lolasya, y3112.004. hyperactivity.

वृ #vR - #nivR - #vinivR – vi-ni>vR विनिवृ - To prevent, ward off, suppress • विनयं विनिवार्य MAl.1.18. • To prohibit, forbid. • Caus. vinivArayati (Pass. vinivAryate), to ward-off [avert] check, prevent, mbh.&c • to prohibit, forbid rAjat • to remove, destroy mbh.&c • to dismiss (a minister), depose (a king) rAjat.

Vasishtha said—

नेह चञ्चलताहीनं मनो क्वचन दृश्यते । चञ्चलत्वं मन्नोधर्मो वह्नेर्धर्मो यथोष्णता ॥३।११२।०५॥

न_इह चञ्चलता-हीनम् मन: क्व.चन दृश्यते ।

na_iha caJcalatA-hInam mana: kva.cana dRzyate |

चञ्चलत्वम् मन:धर्म: वह्ने: धर्म: यथा_उष्णता ॥३।११२।०५॥

caJcalatvam mana:dharma: vahne: dharma: yathA_uSNatA ||3|112|05||

there is no Mind to be known

without

its constant stirring whenever it perceives

to be constantly stirring is the dharma of Mind

just.as heat is the dharma of fire

na_iha caJcalatA.stirringness.State/Affective --hIna.without -m = manas.Manas.Mind + kvacana.when/wherever - dRzyat.sees/senses -e +

caJcala.stirring.Condition/Effective -.-tvam.-ity - manas.Manas.Mind + dharma: = vahni.e: dharma: yathA.as/like.this - uSNa.xx -tA.-ness

*vlm.p.5 Vasishtha replied:—We have never seen the motionless quiet of the mind. Speed is the nature of the mind, like heat is that of fire.

यैषा हि चञ्चला स्पन्दशक्तिश्चित्तत्वसंस्थिता ।

तां विद्धि मानसीं शक्तिं जगदाडम्बरात्मिकाम् ॥६॥

या_एषा हि चञ्चला स्पन्द-शक्ति: चित्तत्व-संस्थिता ।

yA_eSA hi caJcalA spanda-zakti: cittatva-saMsthitA |

ताम् विद्धि मानसीम् शक्तिम् जगत् आडम्बर.आत्मिकाम् ॥३।११२।०६॥

tAm viddhi mAnasIm zaktim jagat ADambara.AtmikAm ||3|112|06||

this dharma is the vibrant Spanda.force that is inherent in the very nature

of conscious Affection

know that mental power to be the world in its boisterous*immensity

yA_eSA hi caJcalA spanda-zakti: cittatva-saMsthitA + tAm viddhi mAnasIm zaktim =

jagat ADambara.AtmikAm

#ADambara: - noisy behaviour, speaking loud or much, bombast *KSS.&c •• ifc. immensity, sublimity, the highest degree of, *KSS.&c. •• tAm viddhi mAnasIm zaktim jagat ADambara.AtmikAm ||3|112| y3112.006.

yA_eSA hi caJcalA spanda-zakti: cittatva.xx -saMsthitA + tAm viddhi mAnasIm zaktim =

jagat ADambara.AtmikAm

*vlm.p.6 This vacillating power of motion which is implanted in the mind is known to be of the same nature as that of the self-motive force of the Divine Mind that is the cause of the momentum and motion of those worlds.

*vlm. ... of the same nature as that of the self-motive force of the Divine mind; which is the cause of the momentum and motion of those worlds.

*sv. ... the infinite consciousness that appears as this world, O Rama: that indeed is the power of the mind.

04 05 06

स्पन्दास्पन्दादृते वायोर्यथा सत्तैव नोह्यते । तथा न चित्तसत्तास्ति चञ्चलस्पन्दनादृते ॥३।११२।०७॥

स्पन्द.अस्पन्दात् ऋते वायो: यथा सत्ता_एव न_उह्यते ।

spanda.aspandAt Rte vAyo: yathA sattA_eva na_uhyate |

तथा न चित्त-सत्ता_अस्ति चञ्चल-स्पन्दनात् ऋते ॥३।११२।०७॥

tathA na citta-sattA_asti caJcala-spandanAt Rte ||3|112|07||

spanda.aspandAt Rte vAyo:_yathA - as without the fluctuation of spanda.Energy =

sattA eva na uhyate - even the real state does not emerge =

tathA na citta-sattA asti - thus the affective reality does not exist =

caJcala-spandanAt Rte - without vibrant Spanda.energy.

*vlm.7. As the essence of air is imperceptible without its vibration, so we can have no notion of the momentum of our minds, apart from the idea of their oscillation.

*sv.6 6-7 It is the work of this restlessness of the mind based on the infinite consciousness that appears as this world, O Rama: that indeed is the power of the mind.

यत्तु चञ्चलताहीनं तन्मनो मृतमुच्यते । तदेव च तपो शास्त्रसिद्धान्तो मोक्ष उच्यते ॥३।११२।८॥

यत् तु चञ्चलता-हीनम् तत् मन: मृतम् उच्यते ।

yat tu caJcalatA-hInam tat mana: mRtam ucyate |

तत् एव च तप: शास्त्र-सिद्धान्त: मोक्ष* उच्यते ॥३।११२।८॥

tat eva ca tapa: zAstra-siddhAnta: mokSa* ucyate ||3|112|8||

but what is without stirringness

that Mind

is said to be dead

and it is also the tapas.Asceticism

achieved thru the shAstra.s

called mokSha.Freedom

yat tu caJcalatA-hInam =

tat mana: mRtam ucyate =

tat eva ca tapa: zAstra-siddhAnta: mokSa* ucyate

sv. ... that itself is penance (tapas) as also the verification of the scriptures and liberation.

*vlm.p.8 The mind which has no motion is said to be dead and defunct. The suspension of mental agitation is the condition of yoga stillness and leads to our ultimate liberation.

मनोविलयमात्रेण दुःखशान्तिरवाप्यते । मनो मननमात्रेण दुःखं परमवाप्यते ॥३।११२।९॥

मन:-विलय-मात्रेण दु:ख-शान्ति: अवाप्यते ।

mana:-vilaya-mAtreNa du:kha-zAnti: avApyate |

मन: मनन-मात्रेण दु:खम् परम् अवाप्यते ॥३।११२।९॥

mana: manana-mAtreNa du:kham param avApyate ||3|112|9||

as there's subsidence of Mind

sorrow is brought to peace

as there's mentation of Mind

sorrow continues.on

manas.Manas.Mind + vilaya.xx-mAtra.xx-eNa = du:kha-zAnti: avApyate = mana: manana-mAtreNa = du:kham param avApyate

*sv. When the mind is thus absorbed.... *vlm. The mortification of the mind....

07 08 09

दुःखमुत्पादयत्युच्चैरुत्थितश्चित्तराक्षसः । सुखायानन्त-भोगाय तं प्रयत्नेन पातय ॥३।११२।१०॥

दु:खम् उत्पादयति_उच्चै: उत्थित: चित्त-राक्षस: ।

du:kham utpAdayati_uccai: utthita: citta-rAkSasa: |

सुखाय_अनन्त-भोगाय तम् प्रयत्नेन पातय ॥३।११२।१०॥

sukhAya_ananta-bhogAya tam prayatnena pAtaya ||3|112|10||

falling.out as sorrow

the chitta.Demon has arisen.

With the effort of Practice

let it have its pleasure infinitely enjoyed.

du:kham utpAdayati = uccai: utthita:_citta-rAkSasa: + sukhAya_ananta-bhogAya = tam prayatnena pAtaya

*vlm.10 The monster of the mind, being roused from its rest, raises all our dangers and disasters, but its falling into rest and inaction causes our happiness and perfect joy.

तस्य चञ्चलता यैषा त्वविद्या राम सोच्यते । वासनापदनाम्नीं तां विचारेण विनाशय ॥११॥

तस्य चञ्चलता या_एषा तु_अविद्या, राम, सा_उच्यते ।

tasya caJcalatA yA_eSA tu_avidyA, rAma, sA_ucyate |

वासना.पद-नाम्नीम् ताम् विचारेण विनाशय ॥३।११२।११॥

vAsanA.pada-nAmnIm tAm vicAreNa vinAzaya ||3|112|11||

but

its stirring state

what this.here

Avidyaa, unknowing.Ignorance, Raama, is what it's called

–

as a Term it is

*vAsanA - waa'sa-naa' -

the Imprint/Infected

—the conditioned State —

destroy it thru Enquiry

*vlm.11 The restlessness of the mind is the effect of its ignorance.

Therefore rAma, exert your reason to destroy all its desires.

*jd. vlm sees the world thru sin-colored glasses.

vAsanA is not an ethical term, but a psychological one.

the alarm felt at the sight of the rope-snake

is a vAsanA.Imprint, but hardly a desire

(except of course for masochists)

*sv. The restlessness of the mind itself is known as ignorance or nescience; it is the seat of tendencies, predispositions or conditioning — destroy this through enquiry....

* tasya.of.that.one + caJcalatA.stirring.State- yA.xx- eSA.xx- = tu.but/however+ avidyA.unknowing/ignorance, Raama, sA.xx- ucyate.is.called + vAsanA.Imprinting -pada.thing.name-nAmnI.xx-m tAm.&that- = by/with vicAra.Enquiry/Analysis -eNa - vinAzaya.destroy-

अविद्यया वासनया तयान्तश्चित्तसत्तया । विलीनया त्यागवशात् परम् श्रेयोऽधिगम्यते ॥१२॥

अविद्यया वासनया तया_अन्त: चित्त-सत्तया ।

avidyayA vAsanayA tayA_anta: citta-sattayA |

विलीनया त्याग-वशात् परम् श्रेय: अधिगम्यते ॥३।११२।१२॥

vilInayA tyAga-vazAt param zreya: adhigamyate ||3|112|12||

with nescience as Ur Waasanaa.Imprinting

by that inner affected realness

by subduing, forcefully, forsaking

(or vlm) = param zreya: adhigamyate – absolute abundance is approached.

*vlm.12. Destroy the internal desires of your mind, which are raised by ignorance alone; and attain your supreme felicity by your resignation to the divine will.

*sv.10 10-12 The restlessness of the mind itself is known as ignorance or nescience; it is the seat of tendencies, predispositions or conditioning — destroy this through enquiry, as also by the firm abandonment of contemplation of the objects of sense-pleasure.

*jd. Standard English cannot cope with some Terms.

both >jJA & >vid refer to "know"ing

>jJa (*jnya) = internal / intuitive / Knowledge / Wisdom

>vid (*wid) = external / extuitive / knowledge / Science

*jd.12 - avidyayA – with- nescience = vAsanayA – with- VAsanA = tayA – with- That = anta: - -in = citta-sattayA - with- reality = vilInayA - – with- subdued = tyAga-vazAt – by force of Forsaking (or vlm) = param zreya: adhigamyate – absolute abundance is approached.

10 11 12

यत्तत्सदसतोर्मध्यं यद्मध्यं चित्त्वजाड्ययोः । तत् मन: प्रोच्यते, राम, द्वयो: दालायित.आकृति ॥१३॥

यत् तत् सत् असतो: मध्यम् यत् मध्यम् चित्त्व-जाड्ययो: ।

yat tat sat asato: madhyam yat madhyam cittva-jADyayo: |

तत् मन: प्रोच्यते, राम, द्वयो: दालायित.आकृति ॥३।११२।१३॥

tat mana: procyate, rAma, dvayo: dAlAyita.AkRti ||3|112|13||

yat tat – what is that = sad-a.sato:_madhyam – between the real & unreal = yat madhyam cittva-jADyayo: - what is between Consciousness & solidity =

cit_tu_ajaDyayo: =

tat mana: procyate rAma – that Mind is said to be, rAma, = dvayor – of the two = dAlAyita.AkRti - swinging-form.

what is that

which is between real and unreal

is that

which is between Effective Consciousness & Inertness

that is said to be manas.Mind, rAma,

swinging between the two

*vlm.13. The mind is a thing that stands between the real and unreal, and between intelligence and dull matter. The mind is moved to and fro by the contending powers on either side.

*jd.13 - yat tat – what is that = sad-a.sato:_madhyam – between the real & unreal = yat madhyam cittva-jADyayo: - what is between Consciousness & solidity = tat mana: procyate rAma – that Mind is said to be, rAma, = dvayor – of the two = dAlAyita.AkRti - swinging-form.

जाड्यानुसंधानहतं जाड्यात्माकतयेद्धया । चेतो जडत्वमायाति दृढाभ्यासवशेन हि ॥३।११२।१४॥

जाड्य.अनुसंधान-हतम् जाड्य.आत्माकतया_इद्धया ।

jADya.anusaMdhAna-hatam jADya.AtmAkatayA_iddhayA |

चेत: जडत्वम् आयाति दृढ.अभ्यास-वशेन हि ॥३।११२।१४॥

ceta: jaDatvam AyAti dRDha.abhyAsa-vazena hi ||3|112|14||

jADya.anusaMdhAna-hatam - what becomes inert after investigation = jADya.AtmAkatayA - by an inert unit of Self = iddhayA - kindled to brightness = as cetas.Awareness, the Affective Conceptuality, = jaDatvam AyAti = comes to inert materiality = dRDha.abhyAsa-vazena = firmly established thru practice = hi - !!

sv.14 When the mind contemplates the inert objects for a considerable time, it assumes the characteristic of such inertness.

*vlm.14. Impelled by dull material force, the mind is lost in the investigation of material objects; till at last by its habitual thought of materiality, it is converted to a material object, resembling dull matter itself.

*jd.14 - jADya.anusaMdhAna-hatam - what becomes inert after investigation = jADya.AtmAkatayA - w an inert unit of Self = iddhayA - kindled to brightness = as cetas.Awareness, the Affective Conscience, = jaDatvam AyAti = comes to inert materiality = dRDha.abhyAsa-vazena = firmly established thru practice = hi - !!

विवेकैकानुसंधानाच्चिदंशात्मतया मन: । चिदेकतामुपायाति दृढाभ्यासवशादिह ॥३।११२।१५॥

विवेक.एक.अनुसंधानात् चित् अंश.आत्मतया मन: ।

viveka.eka.anusaMdhAnAt cit aMza.AtmatayA mana: |

चित् एकताम् उपायाति दृढ.अभ्यास-वशात् इह ॥३।११२।१५॥

cit ekatAm upAyAti dRDha.abhyAsa-vazAt iha ||3|112|15||

viveka.eka.anusaMdhAnAt –

after inquiring into the Discernment of Unity =

cid.aMza.AtmatayA -

by a bit of Conscious self =

manas.Mind =

cid.ekatAm upAyAti - comes to Conscious Oneness =

dRDha.abhyAsa-vazAt - thru the strength of constant Practice =

iha - here&now.

*sv.15 When the same mind is devoted to enquiry and wisdom, it shakes off all conditioning and returns to its original nature as pure consciousness.

vlm.15. But the mind being guided by its intellectual powers, to the investigation of abstract truths, becomes an intelligent and intellectual principle, by its continued practice of thinking itself as such. (This is immaterial mind).

13 14 15

पौरुषेण प्रयत्नेन यस्मिन्नेव पदे मन: । पात्यते तत्पदम् प्राप्य भवत्यभ्यासतो हि तत् ॥१६॥

पौरुषेण प्रयत्नेन यस्मिन्_एव पदे मन: ।

pauruSeNa prayatnena yasmin_eva pade mana: |

पात्यते तत्.पदम् प्राप्य भवति_अभ्यास.त: हि तत् ॥३।११२।१६॥

pAtyate tat.padam prApya bhavati_abhyAsa.ta: hi tat ||3|112|16||

with Personal Effort for whatever state

let Mind fall into that state

and it becomes got

that comes from Practice

pauruSeNa prayatnena = yasmin_eva pade mana: + pAtyate tat.padam prApya = bhavati_abhyAsa.ta: hi tat

*sv.16 Mind takes the very form of that which one contemplates, whether it is natural or cultivated.

*vlm.16. It is by virtue of the exertion of your manly powers and activities, and by force of constant habit and continued practice; that you can succeed to attain any thing, to which, you employ your mind with diligence.

पुनः पौरुषमाश्रित्य चित्तमाक्रम्य चेतसा । विशोकं पदमाश्रित्य निराशङ्कः स्थिरो भव ॥१७॥

पुन: पौरुषम् आश्रित्य चित्तम् आक्रम्य चेतसा ।

puna: pauruSam Azritya cittam Akramya cetasA |

विशोकम् पदम् आश्रित्य निराशङ्क: स्थिर: भव ॥३।११२।१७॥

vizokam padam Azritya nirAzaGka: sthira: bhava ||3|112|17||

* lit. "solid, steadfast". the English text of MW has only 20 occurences of "safe", of which only a few relate to safety.

*vlm.17. You can also be free from fears, and find your rest in your reliance in the sorrowless Being; provided you exercise your manly activities therein, and curb the proclivities of your mind by your intelligence.

puna: pauruSam Azritya = cittam Akramya cetasA + vizokam padam Azritya = nirAzaGka: sthira: bhava

again

relying upon Personal Power

Affective mind is overcome by its Affectivity

relying on the griefless state

be sorrowless and safe*

भवभावनया मग्नं मनसैव न चेन्मन: । बलादुत्तार्यते राम तदुपायोऽस्ति एतरः ॥३।११२।१८॥

भव-भावनया मग्नम् मनसा_एव न चेत् मन: ।

bhava-bhAvanayA magnam manasA_eva na cet mana: |

बलात् उत्तार्यते राम तत् उपाय:_अस्ति न_इतर: ॥३।११२।१८॥

balAt uttAryate rAma tat upAya:_asti na_itara: ||3|112|18||

bhava-bhAvanayA magnam manasA_eva na cet mana: = balAt uttAryate , = Râma, - tat upAya:_asti na_itara:

sunk in the feeling of being

only w Mind

manasA_eva x

na cen mana: - not if Mind

balAt uttAryate - by force is crossed over =

rAma =

tat upAya:_asti netara: - that is the Method, not otherwise. =

*vlm.18. It must be by the force of your intelligent mind, that you must lift up your deluded mind, which is drowned in the cares of this world. There is no other means that will help you to do so.

*sv.17 17-18 Therefore, resolutely but intelligently contemplate the state beyond sorrow, free from all doubts.

.AB. tattara itara: ||3|112|

#bhava

#bhAvanA

#magna

16 17 18

मन एव समर्थम् वो मनसो दृढनिग्रहे । अराजा कः समर्थः स्याद्राज्ञो राघव निग्रहे ॥३।११२।१९॥

मन* एव समर्थम् व: मनस: दृढ-निग्रहे ।

mana* eva samartham va: manasa: dRDha-nigrahe |

अ-राजा क: समर्थ: स्यात् राज्ञ:, राघव, निग्रहे ॥३।११२।१९॥

a-rAjA ka: samartha: syAt rAjJa:, rAghava, nigrahe ||3|112|19||

only Mind is capable of firm suppression of Mind

not being a King, who

would be competent to suppress a King, rAghava, in his rule

mana* eva samartham va: = manasa: dRDha-nigrahe + a-rAjA ka: samartha: syAt = rAjJa:, rAghava, nigrahe

*vlm. The mind only is capable of subduing the mind; for who can subdue a king unless he is a king himself?

*sv. The mind is capable of restraining itself; there is indeed no other way.

तृष्णाग्राहगृहीतानां संसारार्णवरंहसि । आवर्तैरुह्यमानानां दूरे स्वं मन एव नौ ॥३।११२।२०॥

तृष्णा.ग्राह-गृहीतानाम् संसार.अर्णव-रंहसि ।

tRSNA.grAha-gRhItAnAm saMsAra.arNava-raMhasi |

आवर्तै: उह्यमानानाम् दूरे स्वम् मन* एव नौ ॥३।११२।२०॥

Avartai: uhyamAnAnAm dUre svam mana* eva nau ||3|112|20||

* tRSNA.grAha-gRhItAnAm - of those gripped in the grasp of Craving = saMsAra.arNava-raMhasi - in the stormy ocean of saMsAra = Avartai:_uhyamAnAnAm dUre - sent drifting far.away by whirling waves = svam manas eva nau - their.own Mind is the boat.

for those gripped in the grasp of Craving

in the stormy ocean of saMsAra

sent drifting far.away by the whirling waves

their.own Mind is the boat

*vlm.20. Our minds are the boats, to lift us from the ocean of this world; where we are carried too far by its beating waves, and thrown into the eddies of despair, and where we are caught by the sharks of our greediness.

मनसैव मनश्छित्त्वा पाशं परमबन्धनम् । उन्मोचितो न येनात्मा नासावन्येन मोक्षयते ॥२१॥

मनसा_एव मन:_छित्त्वा पाशम् परम-बन्धनम् ।

manasA_eva mana:_chittvA pAzam parama-bandhanam |

उन्मोचित: न येन_आत्मा न_असौ_अन्येन मोक्षयते ॥३।११२।२१॥

unmocita: na yena_AtmA na_asau_anyena mokSayate ||3|112|21||

by Mind itself when Mind has cut the absolutely binding snare

if U have not released it thus

not by another will it be free

manasA_eva mana:_chittvA = pAzam parama-bandhanam + unmocita: na yena_AtmA = na_asau_anyena mokSayate

*vlm.21. Let your own mind cut the net of the mind, which is ensnared in this world; and extricate your soul, by this wise policy, which is the only means of your liberation.

19 20 21

या योदेति मनोनाम्नी वासना वासितान्तरा । तां तां परिहरेत्प्राज्ञस्ततोऽविद्याक्षयो भवेत् ॥२२॥

या या_उदेति मन:नाम्नी वासना वासित.आन्तरा ।

yA yA_udeti mana:nAmnI vAsanA vAsita.AntarA |

ताम् ताम् परिहरेत् प्राज्ञ: तत:_अविद्या-क्षय: भवेत् ॥३।११२।२२॥

tAm tAm pariharet prAjJa: tata:_avidyA-kSaya: bhavet ||3|112|22||

=yA yA - whatever =

udeti - appears =

mana:nAmnI - called "Mind" =

vAsanA - is the vAsanA.Imprint

vAsita.AntarA - infused within =

=tAm tAm - _thatever =

pariharet prAjJa: - let the wise shun =

tata: - therefore =

avidyA-kSaya: bhavet - let nescience be worn away.

*sv.22 Wise men remove from their mind the manifestations of the latent tendencies or conditioning (which alone is the mind) as and when they rise: thus is nescience removed.

*vlm.22. Let the wise destroy the desires of their minds, and this will set them free from the bonds of ignorance.

भोगौघवासनां त्यक्त्वा त्यज त्वम् भेदवासनाम् ।

भाव्ष्भावौ ततस्त्यक्त्वा निर्विकल्पः सुखीभव ॥३।११२।२३॥

भोग.ओघ-वासनाम् त्यक्त्वा त्यज त्वम् भेद-वासनाम् ।

bhoga.ogha-vAsanAm tyaktvA tyaja tvam bheda-vAsanAm |

भाव.अभावौ तत: त्यक्त्वा निर्विकल्प: सुखी.भव ॥३।११२।२३॥

bhAva.abhAvau tata: tyaktvA nirvikalpa: sukhI.bhava ||3|112|23||

bhoga-ogha-vAsanAm tyaktvA – having forsaken the multitude of Imprints

tyaja tvam bheda-vAsanAm - you should forsake also the idea of "Imprint"

bhAva.abhAvau tata: tyaktvA - thus having forsaken entity & non.entity

nirvikalpa: sukhI bhava - idea.less be happy!

*vlm.23. Shun your desire for earthly enjoyments and forsake your knowledge of dualism; then get rid of your impressions of entity and non-entity, and be happy with the knowledge of one unity.

*sv.23 23-27 First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.

Øtt. #klRp - #kalpa – an Affective act - #sam.kalpa – fully affective concept >< #vi.kalpa – effective idea.

Øtt. #nirvikalpa – salila.a.vyatirekena सलिल-अ.व्यतिरेकेण not apart from water is taraGga: तरङ्गः the wave, येन yena bhAvyate भाव्यते by water it is made to become • ambu-sAmAnyatA अम्बु-सामान्यता the sAmAnya.Indifferent state just like the water अ.बुद्धिः the absence of the analytic #buddhi निर्विकल्पः स उच्यते is said to be unmodified #nirvikalpa. y6114.008. •• #nirvikalpa-samAdhi – nir‑vikalpa=sama.Adhi – nir‑vi.kalpa=sama.A.dhi – without-dif.ference=Same-over.thought •• #samAdhi: - coming-together-with thought • Sameness of thought, the Sama attitude, sama-bhAva. sama.Adhi. आसीत् संशान्त-संवित्तिः समाधि-परिणामवान् ॥३।११२। AsIt samzAnta-sam.vitti: samAdhi-pariNAmavAn ||3|112| y7016.001. Consider here *Adhi as Affection and *vyAdhi as Infection.

अभावनं भावनायास्त्वेतावान्वासनाक्षय: । एष एव मनोनाशस्त्वविद्यानाश उच्यते ॥३।११२।२४॥

अ-भावनम् भावनाया: तु_एतावान्_वासनाक्षय: ।

a-bhAvanam bhAvanAyA: tu_etAvAn_vAsanAkSaya: |

एष एव मन:नाश: तु_अविद्या-नाश उच्यते ॥३।११२।२४॥

eSa eva mana:nAza: tu_avidyA-nAza ucyate ||3|112|24||

a-bhAvanam - not a Feeling =

bhAvanAyA: tu - but in what's Felt =

etAvAn+vAsanÂkSaya: - (fuzzy Â) – thus much the struggling VAsanA =

eSa: eva mana:nAza:_tu - tho it is really Mind.slaughter =

avidyAnAza ucyate - it's called the death of Nescience.

*vlm. The thought of the unknowable, will remove the thoughts of knowables; this is equivalent to the destruction of desires, of the mind and ignorance also.

*sv. First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.

22 23 24

यद्यत्संवेद्यते किंचित्तत्रासंवेदनं परम् । असंवित्तिस्तु निर्वाणं दुःखं संवेदनाद्भवेत् ॥३।११२।२५॥

यत् यत् संवेद्यते किम्चित् तत्र_अ.संवेदनम् परम् ।

yat yat saMvedyate kimcit tatra_a.saMvedanam param |

अ-संवित्ति: तु निर्वाणम् दु:खम् संवेदनात् भवेत् ॥३।११२।२५॥

a-saMvitti: tu nirvANam du:kham saMvedanAt bhavet ||3|112|25||

yad.yat saMvedyate kim.cit - whatever is conceived anyhow =

tatra a-saMvedanam param =

a-saMvitti: tu nirvANam =

du:kham saMvedanAt bhavet - sorrow from awareness comes.

*vlm.25. The unknown one of which we are unconscious by our knowledge, transcends all whatever is known to us by our consciousness. Our unconsciousness is our nirvana or final extinction, while our consciousness is the cause of our woe.

*sv.23 23-27 First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.

#vid - #saMvid - #saMvedana

स्वेनैव तत्प्रयत्नेन पुंसः संवेद्यते क्षणात् । भावस्य अभावनं भूत्यै तत्तस्माद्नित्यमाहरेत् ॥२६॥

स्वेन_एव तत्.प्रयत्नेन पुंस: संवेद्यते क्षणात् ।

svena_eva tat.prayatnena puMsa: saMvedyate kSaNAt |

भावस्य अ-भावनम् भूत्यै तत् तस्मात् नित्यम् आहरेत् ॥३।११२।२६॥

bhAvasya a-bhAvanam bhUtyai tat tasmAt nityam Aharet ||3|112|26||

svena_eva tat.prayatnena – all by Urself with an effort for it =

puMsa: - of a person =

saMvedyate kSaNAt – it is apprehended instantly =

bhAvasya a-bhAvanam =

bhUtyai - to power/fortune =

tat tasmAn_nityam Aharet – that from that would always assume.

*vlm.26. It is by their own attention that men soon come to the knowledge of the knowables; but it is the unknowing or unconsciousness of these that is our nirvANa, while our consciousness is the cause of our woe. (Want of self consciousness, is want of pain. And perfect apathy is the perfection of solipsism).

रागादयो ये मनसेप्सितास्ते बुद्ध्वेव तांस्तांस्त्वमवस्तुभूतान् ।

त्यक्त्वा तदास्याङ्कुरमस्तबीजं मा हर्षशोकं समुपैहि तृप्त: ॥३।११२।२७॥

राग.आदय: ये मनसा_ईप्सिता: ते

rAga.Adaya: ye manasA_IpsitA: te

बुद्ध्वा_इव तान्*तान्_त्वम् अ.वस्तु-भूतान् ।

buddhvA_iva tAn*tAn_tvam a.vastu-bhUtAn |

त्यक्त्वा तदा_अस्य_अङ्कुरम् अस्त.बीजम्

tyaktvA tadA_asya_aGkuram asta.bIjam

मा हर्ष-शोकम् समुपैहि तृप्त: ॥३।११२।२७॥

mA harSa-zokam samupaihi tRpta: ||3|112|27||

rAga.Adaya: ye - whatever pleasures =

manasA IpsitAs te - are wished by your Mind =

buddhvA_iva tAn.tAn - as.if thatever realized =

tvam - you =

a.vastu-bhUtAn - insubstantial beings =

tyaktvA - hvg abandoned =

tadA_asya_aGkuram astabIjam - then with this sterile-seeded shoot =

mA harSa-zokam samupaihi tRpta: - be satisfied, without joy & grief.

*vlm.27. Destroy O Ráma, whatever is desirable to your mind, and is the object of your affection; then knowing them as reduced to nothing, forsake your desires as seedless sprouts (which can never grow); and live content without the feelings of joy and grief.

*sv.23 23-27 First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.

25 26 27

•

oॐm

•

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

vicAra: paramam jJAnam zamo hi paramam sukham ||3|112|3|103|19||

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

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

+++

Comments and suggestions

are welcome at

das....@gmail.com

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

The complete YVFiles,

including the Concordant Glossary, and every Sarga/Canto,

in their most recent update,

can be downloaded at

http://goo.gl/k3hRBX

oॐm

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

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

+++

DAILY READINGS wd 10 October, 2018

fm6068 2.oc10 FOUR TYPES OF mauna SILENCE .z31

https://www.dropbox.com/s/50exf0vvpfbxh9w/fm6068%202.oc10%20FOUR%20TYPES%20OF%20mauna%20SILENCE%20.z31.docx?dl=0

fm7163 3.oc09-10 Sense.Control .z56

https://www.dropbox.com/s/mhy3pfmi80mkf9r/fm7163%203.oc09-10%20Sense.Control%20.z56.docx?dl=0

fm3113 1.oc10-11 Nescience and Illusion .z67

https://www.dropbox.com/s/jm1o2tn6jcwnlkt/fm3113%201.oc09..11%20Nescience%20and%20Illusion%20.z67.docx?dl=0

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

•

oॐm

•

+++

सर्ग ३.११२

यस्मिन्_तस्मिन् पदार्थे हि येन तेन यथा तथा ।

yasmin_tasmin padArthe hi yena tena yathA tathA |

तीव्र-संवेग-सम्पन्नम् मन: पश्यति वाञ्छितम् ॥३।११२।१॥

tIvra-saMvega-sampannam mana: pazyati vAJchitam ||3|112|1||

जायते म्रियते च_एषा मनस: तीव्र-वेगिता ।

jAyate mriyate ca_eSA manasa: tIvra-vegitA |

सौम्य.अम्बु-बुद्बुद.आली_इव निर्.निमित्ता स्वभावत: ॥३।११२।०२॥

saumya.ambu-budbuda.AlI_iva nir.nimittA svabhAvata: ||3|112|02||

शीतता तुहिनस्य_इव कज्जलस्य_इव कृष्णता ।

zItatA tuhinasya_iva kajjalasya_iva kRSNatA |

लोलता मनस: रूपम् तीव्र.अतीव्रा_एक-रूपिणी ॥३।११२।३॥

lolatA manasa: rUpam tIvra.atIvrA_eka-rUpiNI ||3|112|3||

राम* उवाच ।

rAma* uvAca |

कथम् अस्य_अति.लोलस्य वेग: वेग.एक-कारणम् ।

katham asya_ati.lolasya vega: vega.eka-kAraNam |

चलता मनस: ब्रह्मन् बलत: विनिवार्यते ॥३।११२।०४॥

calatA manasa: brahman balata: vinivAryate ||3|112|04||

न_इह चञ्चलता-हीनम् मन: क्व.चन दृश्यते ।

na_iha caJcalatA-hInam mana: kva.cana dRzyate |

चञ्चलत्वम् मन:धर्म: वह्ने: धर्म: यथा_उष्णता ॥३।११२।०५॥

caJcalatvam mana:dharma: vahne: dharma: yathA_uSNatA ||3|112|05||

या_एषा हि चञ्चला स्पन्द-शक्ति: चित्तत्व-संस्थिता ।

yA_eSA hi caJcalA spanda-zakti: cittatva-saMsthitA |

ताम् विद्धि मानसीम् शक्तिम् जगत् आडम्बर.आत्मिकाम् ॥३।११२।०६॥

tAm viddhi mAnasIm zaktim jagat ADambara.AtmikAm ||3|112|06||

स्पन्द.अस्पन्दात् ऋते वायो: यथा सत्ता_एव न_उह्यते ।

spanda.aspandAt Rte vAyo: yathA sattA_eva na_uhyate |

तथा न चित्त-सत्ता_अस्ति चञ्चल-स्पन्दनात् ऋते ॥३।११२।०७॥

tathA na citta-sattA_asti caJcala-spandanAt Rte ||3|112|07||

यत् तु चञ्चलता-हीनम् तत् मन: मृतम् उच्यते ।

yat tu caJcalatA-hInam tat mana: mRtam ucyate |

तत् एव च तप: शास्त्र-सिद्धान्त: मोक्ष* उच्यते ॥३।११२।८॥

tat eva ca tapa: zAstra-siddhAnta: mokSa* ucyate ||3|112|8||

मन: विलय-मात्रेण दु:ख-शान्ति: अवाप्यते ।

mana: vilaya-mAtreNa du:kha-zAnti: avApyate |

मन: मनन-मात्रेण दु:खम् परम् अवाप्यते ॥३।११२।९॥

mana: manana-mAtreNa du:kham param avApyate ||3|112|9||

दु:खम् उत्पादयति_उच्चै: उत्थित: चित्त-राक्षस: ।

du:kham utpAdayati_uccai: utthita: citta-rAkSasa: |

सुखाय_अनन्त-भोगाय तम् प्रयत्नेन पातय ॥३।११२।१०॥

sukhAya_ananta-bhogAya tam prayatnena pAtaya ||3|112|10||

तस्य चञ्चलता या_एषा तु_अविद्या, राम, सा_उच्यते ।

tasya caJcalatA yA_eSA tu_avidyA, rAma, sA_ucyate |

वासना.पद-नाम्नीम् ताम् विचारेण विनाशय ॥३।११२।११॥

vAsanA.pada-nAmnIm tAm vicAreNa vinAzaya ||3|112|11||

अविद्यया वासनया तया_अन्त: चित्त-सत्तया ।

avidyayA vAsanayA tayA_anta: citta-sattayA |

विलीनया त्याग-वशात् परम् श्रेय: अधिगम्यते ॥३।११२।१२॥

vilInayA tyAga-vazAt param zreya: adhigamyate ||3|112|12||

यत् तत् सत् असतो: मध्यम् यत् मध्यम् चित्त्व-जाड्ययो: ।

yat tat sat asato: madhyam yat madhyam cittva-jADyayo: |

तत् मन: प्रोच्यते, राम, द्वयो: दालायित.आकृति ॥३।११२।१३॥

tat mana: procyate, rAma, dvayo: dAlAyita.AkRti ||3|112|13||

जाड्य.अनुसंधान-हतम् जाड्य.आत्माकतया_इद्धया ।

jADya.anusaMdhAna-hatam jADya.AtmAkatayA_iddhayA |

चेत: जडत्वम् आयाति दृढ.अभ्यास-वशेन हि ॥३।११२।१४॥

ceta: jaDatvam AyAti dRDha.abhyAsa-vazena hi ||3|112|14||

विवेक.एक.अनुसंधानात् चित् अंश.आत्मतया मन: ।

viveka.eka.anusaMdhAnAt cit aMza.AtmatayA mana: |

चित् एकताम् उपायाति दृढ.अभ्यास-वशात् इह ॥३।११२।१५॥

cit ekatAm upAyAti dRDha.abhyAsa-vazAt iha ||3|112|15||

पौरुषेण प्रयत्नेन यस्मिन्_एव पदे मन: ।

pauruSeNa prayatnena yasmin_eva pade mana: |

पात्यते तत्.पदम् प्राप्य भवति_अभ्यास.त: हि तत् ॥३।११२।१६॥

pAtyate tat.padam prApya bhavati_abhyAsa.ta: hi tat ||3|112|16||

पुन: पौरुषम् आश्रित्य चित्तम् आक्रम्य चेतसा ।

puna: pauruSam Azritya cittam Akramya cetasA |

विशोकम् पदम् आश्रित्य निराशङ्क: स्थिर: भव ॥३।११२।१७॥

vizokam padam Azritya nirAzaGka: sthira: bhava ||3|112|17||

भव-भावनया मग्नम् मनसा_एव न चेत् मन: ।

bhava-bhAvanayA magnam manasA_eva na cet mana: |

बलात् उत्तार्यते राम तत् उपाय:_अस्ति न_इतर: ॥३।११२।१८॥

balAt uttAryate rAma tat upAya:_asti na_itara: ||3|112|18||

मन* एव समर्थम् व: मनस: दृढ-निग्रहे ।

mana* eva samartham va: manasa: dRDha-nigrahe |

अ-राजा क: समर्थ: स्यात् राज्ञ:, राघव, निग्रहे ॥३।११२।१९॥

a-rAjA ka: samartha: syAt rAjJa:, rAghava, nigrahe ||3|112|19||

तृष्णा.ग्राह-गृहीतानाम् संसार.अर्णव-रंहसि ।

tRSNA.grAha-gRhItAnAm saMsAra.arNava-raMhasi |

आवर्तै: उह्यमानानाम् दूरे स्वम् मन* एव नौ ॥३।११२।२०॥

Avartai: uhyamAnAnAm dUre svam mana* eva nau ||3|112|20||

मनसा_एव मन:_छित्त्वा पाशम् परम-बन्धनम् ।

manasA_eva mana:_chittvA pAzam parama-bandhanam |

उन्मोचित: न येन_आत्मा न_असौ_अन्येन मोक्षयते ॥३।११२।२१॥

unmocita: na yena_AtmA na_asau_anyena mokSayate ||3|112|21||

या या_उदेति मन:नाम्नी वासना वासित.आन्तरा ।

yA yA_udeti mana:nAmnI vAsanA vAsita.AntarA |

ताम् ताम् परिहरेत् प्राज्ञ: तत:_अविद्या-क्षय: भवेत् ॥३।११२।२२॥

tAm tAm pariharet prAjJa: tata:_avidyA-kSaya: bhavet ||3|112|22||

भोग.ओघ-वासनाम् त्यक्त्वा त्यज त्वम् भेद-वासनाम् ।

bhoga.ogha-vAsanAm tyaktvA tyaja tvam bheda-vAsanAm |

भाव.अभावौ तत: त्यक्त्वा निर्विकल्प: सुखी.भव ॥३।११२।२३॥

bhAva.abhAvau tata: tyaktvA nirvikalpa: sukhI.bhava ||3|112|23||

अ-भावनम् भावनाया: तु_एतावान्_वासनाक्षय: ।

a-bhAvanam bhAvanAyA: tu_etAvAn_vAsanAkSaya: |

एष एव मन:नाश: तु_अविद्या-नाश उच्यते ॥३।११२।२४॥

eSa eva mana:nAza: tu_avidyA-nAza ucyate ||3|112|24||

यत् यत् संवेद्यते किम्चित् तत्र_अ.संवेदनम् परम् ।

yat yat saMvedyate kimcit tatra_a.saMvedanam param |

अ-संवित्ति: तु निर्वाणम् दु:खम् संवेदनात् भवेत् ॥३।११२।२५॥

a-saMvitti: tu nirvANam du:kham saMvedanAt bhavet ||3|112|25||

स्वेन_एव तत्.प्रयत्नेन पुंस: संवेद्यते क्षणात् ।

svena_eva tat.prayatnena puMsa: saMvedyate kSaNAt |

भावस्य अ-भावनम् भूत्यै तत् तस्मात् नित्यम् आहरेत् ॥३।११२।२६॥

bhAvasya a-bhAvanam bhUtyai tat tasmAt nityam Aharet ||3|112|26||

राग.आदय: ये मनसा_ईप्सिता: ते

rAga.Adaya: ye manasA_IpsitA: te

बुद्ध्वा_इव तान्*तान्_त्वम् अ.वस्तु-भूतान् ।

buddhvA_iva tAn*tAn_tvam a.vastu-bhUtAn |

त्यक्त्वा तदा_अस्य_अङ्कुरम् अस्त.बीजम्

tyaktvA tadA_asya_aGkuram asta.bIjam

मा हर्ष-शोकम् समुपैहि तृप्त: ॥३।११२।२७॥

mA harSa-zokam samupaihi tRpta: ||3|112|27||

॥

३११३

fm3113 1.oc10-11 Nescience and Illusion .z67

https://www.dropbox.com/s/jm1o2tn6jcwnlkt/fm3113%201.oc09..11%20Nescience%20and%20Illusion%20.z67.docx?dl=0

+++

३११२

वसिष्ठ उवाच ।

जायते म्रियते च_एषा मनस: तीव्र-वेगिता ।

सौम्य.अम्बु-बुद्बुद.आली_इव निर्.निमित्ता स्वभावत: ॥३।११२।०२॥

राम* उवाच ।

वसिष्ठ उवाच ।

यैषा हि चञ्चला स्पन्दशक्तिश्चित्तत्वसंस्थिता ।

तां विद्धि मानसीं शक्तिं जगदाडम्बरात्मिकाम् ॥६॥

भोगौघवासनां त्यक्त्वा त्यज त्वम् भेदवासनाम् ।

भाव्ष्भावौ ततस्त्यक्त्वा निर्विकल्पः सुखीभव ॥३।११२।२३॥

रागादयो ये मनसेप्सितास्ते बुद्ध्वेव तांस्तांस्त्वमवस्तुभूतान् ।

त्यक्त्वा तदास्याङ्कुरमस्तबीजं मा हर्षशोकं समुपैहि तृप्त: ॥३।११२।२७॥

•

oॐm

•

FM.Canto 3.112

Vasishtha said—

3.12.1 02 03

Râma said–

Vasishtha said—

05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

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#manas -n. mind (in its widest sense as applied to all the mental powers) , intellect , intelligence , understanding , perception , sense , conscience , will RV. &c. &c. (in phil. the internal organ or %{antaH-karaNa} of perception and cognition , the faculty or instrument through which thoughts enter or by which objects of sense affect the soul IW. 53 ; in this sense %{manas} is always is always regarded as distinct from %{Atman} and %{puruSa} , `" spirit or soul "' and belonging only to the body , like which it is - except in the Nya1ya - considered perishable ; as to its position in the various systems see for Nya1ya and Vais3eshika IW. 63 ; 67 ; 76 , for Sa1m2khya and Veda7nta ib. 84 ; 109 ; 117 ; in RV. it is sometimes joined with %{hRd} or %{hRdaya} , the heart Mn. vii , 6 with %{cakSus} , the eye) ; the spirit or spiritual principle , the breath or living soul which escapes from the body at death (called %{asu} in animals ; cf. above) ib. ; thought , imagination , excogitation , invention , reflection , opinion , intention , inclination , affection , desire , mood , temper , spirit ib. (ifc. after a verbal noun or an inf. stem in %{-tu} = having a mind or wishing to ; cf. %{draSTu-m-} &c. ; %{manaH} %{kR} , to make up one's mind ; with gen. , to feel inclination for [784,1] ; %{manaH} %{kR} , %{pra-kR} , %{dhA} , vi- %{dhA} , %{dhR} , %{bandh} and Caus. of %{ni-viz} with loc. dat. acc. with %{prati} , or inf. , to direct the mind or thoughts towards , think of or upon ; %{manaH} with %{sam-A-dhA} , to recover the senses , collect one's self ; with %{han} see %{mano-hatya} ; %{ma4nasA} ind. in the mind ; in thought or imagination ; with all the heart , willingly ; with gen. , by the leave of ; with %{iva} = %{-se7va} , as with a thought , in a moment ; with %{man} , to think in one's mind , be willing or inclined ; with %{saM-gam} , to become unanimous , agree ; %{manasi} with %{kR} , to bear or ponder in the mind , meditate on , remember ; with %{ni-dhA} , to impress on the mind , consider ; with %{vRt} , to be passing in one's mind) ; N. of the 26th Kalpa (s.v.) Cat. ; of the lake Ma1nasa BhP. ; %{manaso@dohaH}N. of a Sa1man A1rshBr. [Cf. Gk. $ ; Lat. &238030[784 ,1] {miner-va}.]

#R - #bR - *bRMh - #brahman -

n. (lit. `" growth "' , `" expansion "' , `" evolution "' , `" development "' `" swelling of the spirit or soul "' , fr. 2. %{bRh}) pious effusion or utterance , outpouring of the heart in worshipping the gods , prayer RV. AV. VS. TS. ; the sacred word (as opp. to %{vAc} , the word of man) , the Veda , a sacred text , a text or Mantra used as a spell (forming a distinct class from the %{Rcas} , %{sAmAni} and %{yajUMSi} ; cf. %{brahma-veda}) RV. AV. Br. Mn. Pur. ; the Bra1hman2a portion of the Veda Mn. iv , 100 ; the sacred syllable Om Prab. , Sch , (cf. Mn. ii , 83) ; religious or spiritual knowledge (opp. to religious observances and bodily mortification such as %{tapas} &c.) AV. Br. Mn. R. ; holy life (esp. continence , chastity ; cf. %{brahma-carya}) S3ak.i , 24/25 S3am2k. Sarvad. ; (exceptionally treated as m.) the Brahma8 or one selfexistent impersonal Spirit , the one universal Soul (or one divine essence and source from which all created things emanate or with which they are identified and to which they return) , the Self-existent , the Absolute , the Eternal (not generally an object of worship but rather of meditation and-knowledge [738,1] ; also with %{jye4STha} , %{prathama-ja4} , %{svayo4m-bhu} , %{a-mUrta} , %{para} , %{paratara} , %{parama} , %{mahat} , %{sanAtana} , %{zAzvata} ; and = %{paramA7tman} , %{Atman} , %{adhyAtma} , %{pradhAna} , %{kSetra-jJa} , %{tattva}) AV. S3Br. Mn. MBh. &c. (IW. 9 , 83 &c ,) ; n. the class of men who are the repositories and communicators of sacred knowledge , the Bra1hmanical caste as a body (rarely an individual Bra1hman) AV. TS. VS. S3Br. Mn. BhP. ; food Naigh. ii , 7 ; wealth ib. 10 ; final emancipation L. ; m. (%{brahma4n}) , one who Prays , a devot or religious man , a Bra1hman who is a knower of Vedic texts or spells , one versed in sacred knowledge RV. &c. &c. [cf. Lat. , {fla1men}] ; N. of Br2ihas-pati (as the priest of the gods) RV. x , 141 , 3 ; one of the 4 principal priests or R2itvijas (the other three being the Hotr2i , Adhvaryu and Udga1tr2i ; the Brahman was the most learned of them and was required to know the 3 Vedas , to supervise the , sacrifice and to set right mistakes ; at a later period his functions were based especially on the Atharva-veda) RV. &c. &c. ; Brahma1 or the one impersonal universal Spirit manifested as a personal Creator and as the first of the triad of personal gods (= %{prajA-pati} q.v. ; he never appears to have become an object of general worship , though he has two temples in India see RTL. 555 &c. ; his wife is Sarasvati1 ib. 48) TBr. &c. &c , ; = %{brahmaNa@AyuH} , a lifetime of Brahma1 Pan5car. ; an inhabitant of Brahma1's heaven Ja1takam. ; the sun L. ; N. of S3iva Prab. Sch. ; the Veda (?) Pa1rGr2. ; the intellect (= %{buddhi}) Tattvas.

Jiva Das

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FM3112 THE VASANA.IMPRINT 1.OC08.09.z27

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FM.3.100.FM.3.122//

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FM.3.112 THE VASANA.IMPRINT 1.OC08.09

सर्ग ३.११२

sarga 3.122

वसिष्ठ उवाच ।

vasiSTha uvAca |

यस्मिंस् तस्मिन् पदार्थे हि येन तेन यथा तथा ।

yasmin_tasmin padArthe hi yena tena yathA tathA |

तीव्र.संवेग.सम्पन्नम् मनः पश्यति वाञ्छितम् ॥३।११२।१॥

tIvra.saMvega.sampannam mana: pazyati vAJchitam ||3|112|1||

जायते म्रियते च_एषा मनसस् तीव्र.वेगिता ।

jAyate mriyate ca_eSA manasa: tIvra.vegitA |

सौम्य.अम्बु.बुद्बुद.आली_इव निर्.निमित्ता स्वभावत: ॥३।११२।०२॥

saumya.ambu.budbuda.AlI_iva nir.nimittA svabhAvata: ||3|112|02||

शीतता तुहिनस्य_इव कज्जलस्य_इव कृष्णता ।

zItatA tuhinasya_iva kajjalasya_iva kRSNatA |

लोलता मनसो रूपम् तीव्र.अतीव्रा_एक.रूपिणी ॥३।११२।३॥

lolatA manasa: rUpam tIvra.atIvrA_eka.rUpiNI ||3|112|3||

राम* उवाच ।

rAma* uvAca |

कथम् अस्य_अति.लोलस्य वेगो वेग.एक.कारणम् ।

katham asya_ati.lolasya vega: vega.eka.kAraNam |

चलता मनस: ब्रह्मन् बलत: विनिवार्यते ॥३।११२।०४॥

calatA manasa: brahman balata: vinivAryate ||3|112|04||

न_इह चञ्चलता.हीनम् मनः क्व.चन दृश्यते ।

na_iha caJcalatA.hInam mana: kva.cana dRzyate |

चञ्चलत्वम् मनःधर्म: वह्ने: धर्म: यथा_उष्णता ॥३।११२।०५॥

caJcalatvam mana:dharma: vahne: dharma: yathA_uSNatA ||3|112|05||

या_एषा हि चञ्चला स्पन्द.शक्तिश् चित्तत्व.संस्थिता ।

yA_eSA hi caJcalA spanda.zakti: cittatva.saMsthitA |

ताम् विद्धि मानसीम् शक्तिम् जगत् आडम्बर.आत्मिकाम् ॥३।११२।०६॥

tAm viddhi mAnasIm zaktim jagat ADambara.AtmikAm ||3|112|06||

स्पन्द.अस्पन्दाद् ऋते वायो: यथा सत्ता_एव न_उह्यते ।

spanda.aspandAt Rte vAyo: yathA sattA_eva na_uhyate |

तथा न चित्त.सत्ता_अस्ति चञ्चल.स्पन्दनाद् ऋते ॥३।११२।०७॥

tathA na citta.sattA_asti caJcala.spandanAt Rte ||3|112|07||

यत् तु चञ्चलता.हीनम् तन् मनः मृतम् उच्यते ।

yat tu caJcalatA.hInam tat mana: mRtam ucyate |

तत् एव च तप: शास्त्र.सिद्धान्त: मोक्ष* उच्यते ॥३।११२।८॥

tat eva ca tapa: zAstra.siddhAnta: mokSa* ucyate ||3|112|8||

मनः विलय.मात्रेण दुःख.शान्ति: अवाप्यते ।

mana: vilaya.mAtreNa du:kha.zAnti: avApyate |

मनः मनन.मात्रेण दुःखम् परम् अवाप्यते ॥३।११२।९॥

mana: manana.mAtreNa du:kham param avApyate ||3|112|9||

दुःखम् उत्पादयति_उच्चै: उत्थित: चित्त.राक्षस: ।

du:kham utpAdayati_uccai: utthita: citta.rAkSasa: |

सुखाय_अनन्त.भोगाय तम् प्रयत्नेन पातय ॥३।११२।१०॥

sukhAya_ananta.bhogAya tam prayatnena pAtaya ||3|112|10||

तस्य चञ्चलता या_एषा त्व् अविद्या, राम, सा_उच्यते ।

tasya caJcalatA yA_eSA tu_avidyA, rAma, sA_ucyate |

वासना.पद.नाम्नीम् ताम् विचारेण विनाशय ॥३।११२।११॥

vAsanA.pada.nAmnIm tAm vicAreNa vinAzaya ||3|112|11||

अविद्यया वासनया तया_अन्तश् चित्त.सत्तया ।

avidyayA vAsanayA tayA_anta: citta.sattayA |

विलीनया त्याग.वशात् परम् श्रेय: अधिगम्यते ॥३।११२।१२॥

vilInayA tyAga.vazAt param zreya: adhigamyate ||3|112|12||

यत् तत् सद् असतो: मध्यम् यन् मध्यम् चित्त्व.जाड्ययो: ।

yat tat sat asato: madhyam yat madhyam cittva.jADyayo: |

तन् मनः प्रोच्यते, राम, द्वयो: दालायित.आकृति ॥३।११२।१३॥

tat mana: procyate, rAma, dvayo: dAlAyita.AkRti ||3|112|13||

जाड्य.अनुसंधान.हतम् जाड्य.आत्माकतया_इद्धया ।

jADya.anusaMdhAna.hatam jADya.AtmAkatayA_iddhayA |

चेतो जडत्वम् आयाति दृढ.अभ्यास.वशेन हि ॥३।११२।१४॥

ceta: jaDatvam AyAti dRDha.abhyAsa.vazena hi ||3|112|14||

विवेक.एक.अनुसंधानाच् चित् अंश.आत्मतया मनः ।

viveka.eka.anusaMdhAnAt cit aMza.AtmatayA mana: |

चित् एकताम् उपायाति दृढ.अभ्यास.वशात् इह ॥३।११२।१५॥

cit ekatAm upAyAti dRDha.abhyAsa.vazAt iha ||3|112|15||

पौरुषेण प्रयत्नेन यस्मिन्न् एव पदे मनः ।

pauruSeNa prayatnena yasmin_eva pade mana: |

पात्यते तत्.पदम् प्राप्य भवति_अभ्यास.त: हि तत् ॥३।११२।१६॥

pAtyate tat.pada.m prApya bhavati_abhyAsa.ta: hi tat ||3|112|16||

पुनः पौरुषम् आश्रित्य चित्तम् आक्रम्य चेतसा ।

puna: pauruSam Azritya citta.m Akramya cetasA |

विशोकम् पदम् आश्रित्य निराशङ्क: स्थिरो भव ॥३।११२।१७॥

vizokam pada.m Azritya nirAzaGka: sthira: bhava ||3|112|17||

भव.भावनया मग्नम् मनसा_एव न चेन् मनः ।

bhava.bhAvanayA magna.m manasA_eva na cet mana: |

बलाद् उत्तार्यते राम तद् उपायो ऽस्ति न_इतरः ॥३।११२।१८॥

balAt uttAryate rAma tat upAya:_asti na_itara: ||3|112|18||

मन एव समर्थम् वो मनसो दृढ.निग्रहे ।

mana* eva samartham va: manasa: dRDha.nigrahe |

अ=राजा क: समर्थ: स्याद् राज्ञो राघव, निग्रहे ॥३।११२।१९॥

a.rAjA ka: samartha: syAt rAjJa:, rAghava, nigrahe ||3|112|19||

तृष्णा.ग्राह.गृहीतानाम् संसार.अर्णव.रंहसि ।

tRSNA.grAha.gRhItAnAm saMsAra.arNava.raMhasi |

आवर्तैर् उह्यमानानाम् दूरे स्वम् मन एव नौ ॥३।११२।२०॥

Avartai: uhyamAnAnAm dUre svam mana* eva nau ||3|112|20||

मनसा_एव मनश् छित्त्वा पाशम् परम.बन्धनम् ।

manasA_eva mana:_chittvA pAzam parama.bandhanam |

उन्मोचितो न येन_आत्मा न_असाव् अन्येन मोक्षयते ॥३।११२।२१॥

unmocita: na yena_AtmA na_asau_anyena mokSayate ||3|112|21||

या या_उदेति मनोनाम्नी वासना वासित.आन्तरा ।

yA yA_udeti mana:nAmnI vAsanA vAsita.AntarA |

ताम् ताम् परिहरेत् प्राज्ञ: ततो ऽविद्या.क्षयो भवेत् ॥३।११२।२२॥

tAm tAm pariharet prAjJa: tata:_avidyA.kSaya: bhavet ||3|112|22||

भोग.ओघ.वासनाम् त्यक्त्वा त्यज त्वम् भेद.वासनाम् ।

bhoga.ogha.vAsanAm tyaktvA tyaja tvam bheda.vAsanAm |

भाव.अभावौ ततस् त्यक्त्वा निर्विकल्प: सुखी.भव ॥३।११२।२३॥

bhAva.abhAvau tata: tyaktvA nirvikalpa: sukhI.bhava ||3|112|23||

अ=भावनम् भावनाया: तु_एतावान्_वासनाक्षय: ।

a.bhAvanam bhAvanAyA: tu_etAvAn_vAsanAkSaya: |

एष एव मनोनाश: त्व् अविद्या.नाश उच्यते ॥३।११२।२४॥

eSa eva mana:nAza: tu_avidyA.nAza ucyate ||3|112|24||

यद् यत् संवेद्यते किम्चित् तत्र_असंवेदनम् परम् ।

yat yat saMvedyate kimcit tatra_a.saMvedanam param |

अ=संवित्तिस् तु निर्वाणम् दुःखम् संवेदनाद् भवेत् ॥३।११२।२५॥

a.saMvitti: tu nirvANam du:kham saMvedanAt bhavet ||3|112|25||

स्वेन_एव तत्.प्रयत्नेन पुंस: संवेद्यते क्षणात् ।

svena_eva tat.prayatnena puMsa: saMvedyate kSaNAt |

भावस्य अ=भावनम् भूत्यै तत् तस्मान् नित्यम् आहरेत् ॥३।११२।२६॥

bhAvasya a.bhAvanam bhUtyai tat tasmAt nityam Aharet ||3|112|26||

राग.आदयो ये मनसा_ईप्सितास् ते

rAga.Adaya: ye manasA_IpsitA: te

बुद्ध्वा_इव तान्*तान्_त्वम् अवस्तु.भूतान् ।

buddhvA_iva tAn*tAn_tvam a.vastu.bhUtAn |

त्यक्त्वा तदा_अस्य_अङ्कुरम् अस्त.बीजम्

tyaktvA tadA_asya_aGkuram asta.bIjam

मा हर्ष.शोकम् समुपैहि तृप्तः ॥३।११२।२७॥

mA harSa.zokam samupaihi tRpta: ||3|112|27||

॥

IMPRINTED MIND

in vasiShTha's Affective Psychology

वासना vAsanA

is a most important term:

#vAsanA (waa'sa.naa') . like nirvANa (nir.waa'na) this term is not readily translated, but I have settled on a Term seen in Behaviorism & evidenced in animal.breeding, namely "Imprint". the classic example of imprinting is a newborn duckling whose first sight is a Human, and which takes hir for its parent • The word vAsanA derives from the root >vas, which has the sense of "clothing", in the senses of wearing apparel (a nun's habit), and of adhesion (an addict's habit) & so it is seen as the clothing or covering of dispassion by a sticky attachment that thickens to hardness like glue • some call it vAsanA.Habit; the moralistic call it "desire", unable to grasp the a.moral view of yv.FM (see #heyopAdeya). It's true that Desire is a vAsanA, but so is its opposite, Disdain. Love is a vAsanA—so is Hate: the field of vAsanA includes all affectations, feelings, and beliefs, whether good or bad. In that field every experience and thought is a vAsanA.Seed. it may be called a vAsanA.Imprint in memory. some call it an Engram. • it is an Affect of the subtle body, and one of its gross expressions is the Gene.

नेह चञ्चलताहीनम् मनः क्वचन दृश्यते । चञ्चलत्वम् मनोधर्मो वह्नेर्धर्मो यथोष्णता ॥३।११२।५॥

na_iha caJcalatA.hInam mana: kva.cana dRzyate | caJcalatvam mana:dharmo vahne: dharmo yathA_uSNatA ||3|112|05||

There is no Mind to be known

without

its constant stirring

wherever it perceives

to be constantly stirring is the dharma of Mind

just.as heat is the dharma of fire

FM.3.112

VÂSANÂ

VASISHTHA THE PLENTIFUL said—

यस्मिंस् तस्मिन् पदार्थे हि येन तेन यथा तथा ।

yasmin_tasmin padArthe hi yena tena yathA tathA |

तीव्र.संवेग.सम्पन्नम् मनः पश्यति वाञ्छितम् ॥३।११२।१॥

tIvra.saMvega.sampannam mana: pazyati vAJchitam ||3|112|1||

whenever

there is something

by whatever means

by thatever means

thusever

given an intense stimulus

then

Mind sees what is wished

yasmin.where/when . tasmin.there/then.padArtha.xx.e hi.for/indeed yena.whereby/how. tena.thereby/thus . yathA.as/like.this . tathA.as/like.that + tIvra.severe/intense+.xx.

*vega.xx .

saMvega.excitement/intensity .sampanna.xx.m manas.Manas.Mind + pazya.sees/seeing.ti vAJchita.xx.m

*sv.1 VASISTHA continued: Towards whichever object the mind flows with intensity, in that it sees the fulfilment of its cravings.

*vlm.1. VASISHTHA continued:—Whatever be the nature of the object of any man's desire, his mind does not fail to run after it with great avidity in every place.

जायते म्रियते च_एषा मनसस् तीव्र.वेगिता ।

jAyat.e mriyat.e ca_eSA manasa: tIvra.vegitA |

सौम्य.अम्बु.बुद्बुद.आली_इव निर्.निमित्ता स्वभावत: ॥३।११२।०२॥

saumya.ambu.budbuda.AlI_iva nir.nimittA svabhAvata: ||3|112|02||

it is born and it dies, this intense stirring of Mind

it's like a line of foam in gentle water

uncaused in its self.becoming

there is no reason for itself

jAyate.is.born . mriyate.dies . ca.also eSA.this manasa: tIvra.severe/intensely..vegita.agitated\rapid .A + saumya.ambu.budbuda.AlI_iva nir.nimittA svabhAvata:

*vlm.2. This eagerness of the mind rises and sets by turns, with the view of the desired object, like the clear bubbles of water foaming and bursting of themselves with the breath of winds.

*sv.2 The cause of this movement in a particular direction is not obvious; like ripples on the surface of the ocean, such intense movement appears now here and now there, comes into being and dies.

#mitta . #nimitta •.• Comp. #nirnimitta

*Ott. #nimitta . the instrumental or Effective cause (opp. to #upAdAna, the operative or Affective cause).

शीतता तुहिनस्य_इव कज्जलस्य_इव कृष्णता ।

zItatA tuhinasya_iva kajjalasya_iva kRSNatA |

लोलता मनसो रूपम् तीव्र.अतीव्रा_एक.रूपिणी ॥३।११२।३॥

lolatA manasa: rUpam tIvra.atIvrA_eka.rUpiNI ||3|112|3||

as it happens

with coolth* and ice, or blackness and ink,

in its play

the form of Mind

—intense or not.intense—

a vibrant singularity

*sv. ... just as coolness {*coolth, the opposite of warmth jd.} is inseparable from ice,

zItatA tuhinasya_iva kajjalasya_iva kRSNatA lolatA manasa: rUpam tIvra.atIvrA_eka.rUpiNI

this restless movement is inseparable from mind.

vlm. ... frost, and blackness is that of ink....

RÂMA said–

कथम् अस्य_अति.लोलस्य वेगो वेग.एक.कारणम् ।

katha.m asya_ati.lolasya vega: vega.eka.kAraNam |

चलता मनस: ब्रह्मन् बलत: विनिवार्यते ॥३।११२।०४॥

calatA manasa: brahman balata: vinivAryat.e ||3|112|04||

katha.m . ¿how

asya_ati.lolasya . thru its hyperactivity

vega: . ¿how does force

vega.eka.kAraNam . the sole cause of force

calatA manasa: . by the motion of Mind

Sir brahman

balata: . from strength

vinivAryat.e . is avoided.

*sv.4 RAMA asked: How, then, Holy sir, can this restless movement of the mind be restrained by force without causing greater restlessness?

*vlm.4. Ráma said:—Tell me sir, why the mind is identified with momentum, and what is the cause of its velocity; tell me also; if there is any other force to impede the motion of the mind.

#lola . #atilola. अतिलोल a. very delicate, Śak.1., Apte • not in MW. • katha.m asya (manasa:) ati.lolasya, y3112.004. hyperactivity.

#vR . #nivR . #vinivR – vi.ni>vR विनिवृ . To prevent, ward off, suppress • विनयं विनिवार्य MAl.1.18. • To prohibit, forbid. • Caus. vinivArayati (Pass. vinivAryate), to ward.off [avert] check, prevent, mbh.&c • to prohibit, forbid rAjat • to remove, destroy mbh.&c • to dismiss (a minister), depose (a king) rAjat.

VASISHTHA said—

न_इह चञ्चलता.हीनम् मनः क्व.चन दृश्यते ।

na_iha caJcalatA.hInam mana: kva.cana dRzyat.e |

चञ्चलत्वम् मनःधर्म: वह्ने: धर्म: यथा_उष्णता ॥३।११२।०५॥

caJcalatvam mana:dharma: vahne: dharma: yathA_uSNatA ||3|112|05||

there is no Mind to be known

without

its constant stirring whenever it perceives

to be constantly stirring is the dharma of Mind

just.as heat is the dharma of fire

na_iha caJcalatA.stirringness.State/Affective ..hIna.without .m manas.Manas.Mind + kvacana.when/wherever . dRzyat.sees/senses .e +

caJcala.stirring.Condition/Effective ...tvam..ity . manas.Manas.Mind + dharma: vahni.e: dharma: yathA.as/like.this . uSNa.xx .tA..ness

*vlm.p.5 Vasishtha replied:—We have never seen the motionless quiet of the mind. Speed is the nature of the mind, like heat is that of fire.

या_एषा हि चञ्चला स्पन्द.शक्तिश् चित्तत्व.संस्थिता ।

yA_eSA hi caJcalA spanda.zakti: cittatva.saMsthitA |

ताम् विद्धि मानसीम् शक्तिम् जगत् आडम्बर.आत्मिकाम् ॥३।११२।०६॥

tAm viddhi mAnasIm zaktim jagat ADambara.AtmikAm ||3|112|06||

this dharma is the vibrant Spanda.force that is inherent in the very nature

of conscious Affection

know that mental power to be the world in its boisterous*immensity

yA_eSA hi caJcalA spanda.zakti: cittatva.saMsthitA + tAm viddhi mAnasIm zaktim =

jagat ADambara.AtmikAm

#ADambara: . noisy behaviour, speaking loud or much, bombast *KSS.&c •• ifc. immensity, sublimity, the highest degree of, *KSS.&c. •• tAm viddhi mAnasIm zaktim jagat ADambara.AtmikAm ||3|112| y3112.006.

yA_eSA hi caJcalA spanda.zakti: cittatva.xx .saMsthitA + tAm viddhi mAnasIm zaktim =

jagat ADambara.AtmikAm

*vlm.p.6 This vacillating power of motion which is implanted in the mind is known to be of the same nature as that of the self.motive force of the Divine Mind that is the cause of the momentum and motion of those worlds.

*vlm. ... of the same nature as that of the self.motive force of the Divine mind; which is the cause of the momentum and motion of those worlds.

*sv. ... the infinite consciousness that appears as this world, O Rama: that indeed is the power of the mind.

स्पन्द.अस्पन्दाद् ऋते वायो: यथा सत्ता_एव न_उह्यते ।

spanda.aspandAt Rte vAyo: yathA sattA_eva na_uhyat.e |

तथा न चित्त.सत्ता_अस्ति चञ्चल.स्पन्दनाद् ऋते ॥३।११२।०७॥

tathA na citta.sattA_asti caJcala.spandana.at Rte ||3|112|07||

spanda.aspandAt Rte vAyo:_yathA . as without the fluctuation of spanda.Energy

sattA eva na uhyat.e . even the real state does not emerge

tathA na citta.sattA asti . thus the affective reality does not exist

caJcala.spandana.at Rte . without vibrant Spanda.energy.

*vlm.7. As the essence of air is imperceptible without its vibration, so we can have no notion of the momentum of our minds, apart from the idea of their oscillation.

*sv.6 6.7 It is the work of this restlessness of the mind based on the infinite consciousness that appears as this world, O Rama: that indeed is the power of the mind.

यत् तु चञ्चलता.हीनम् तन् मनः मृतम् उच्यते ।

yat tu caJcalatA.hInam tat_mana: mRtam ucyat.e |

तत् एव च तप: शास्त्र.सिद्धान्त: मोक्ष* उच्यते ॥३।११२।८॥

tat eva ca tapa: zAstra.siddhAnta: mokSa* ucyat.e ||3|112|8||

but what is without stirringness

that Mind

is said to be dead

and it is also the tapas.Asceticism

achieved thru the shAstra.s

called mokSha.Freedom

yat tu caJcalatA.hInam tat mana: mRtam ucyat.e tat eva ca tapa: zAstra.siddhAnta: mokSa* ucyat.e

sv. ... that itself is penance (tapas) as also the verification of the scriptures and liberation.

*vlm.p.8 The mind which has no motion is said to be dead and defunct. The suspension of mental agitation is the condition of yoga stillness and leads to our ultimate liberation.

मनो विलय.मात्रेण दुःख.शान्ति: अवाप्यते ।

mana:_vilaya.mAtreNa du:kha.zAnti: avApyat.e |

मनः मनन.मात्रेण दुःखम् परम् अवाप्यते ॥३।११२।९॥

mana: manana.mAtreNa du:kha.m para.m avApyat.e ||3|112|9||

as there's subsidence of Mind

sorrow is brought to peace

as there's mentation of Mind

sorrow continues.on

manas.Manas.Mind + vilaya.xx.mAtra.xx.eNa du:kha.zAnti: avApyat.e mana: manana.mAtreNa du:kha.m para.m avApyate

*sv. When the mind is thus absorbed.... *vlm. The mortification of the mind....

दुःखम् उत्पादयति_उच्चै: उत्थित: चित्त.राक्षस: ।

du:kha.m utpAdayati_uccai: utthita: citta.rAkSasa: |

सुखाय_अनन्त.भोगाय तम् प्रयत्नेन पातय ॥३।११२।१०॥

sukhAya_ananta.bhogAya tam prayatnena pAtaya ||3|112|10||

falling.out as sorrow

the chitta.Demon has arisen.

With the effort of Practice

let it have its pleasure infinitely enjoyed.

du:kha.m utpAdayati uccai: utthita:_citta.rAkSasa: + sukhAya_ananta.bhogAya tam prayatnena pAtaya

*vlm.10 The monster of the mind, being roused from its rest, raises all our dangers and disasters, but its falling into rest and inaction causes our happiness and perfect joy.

तस्य चञ्चलता या_एषा त्व् अविद्या, राम, सा_उच्यते ।

tasya caJcalatA yA_eSA tu_avidyA, rAma, sA_ucyat.e |

वासना.पद.नाम्नीम् ताम् विचारेण विनाशय ॥३।११२।११॥

vAsanA.pada.nAmnIm tAm vicAreNa vinAzaya ||3|112|11||

but

its stirring state

what this.here

Avidyaa, unknowing.Ignorance, Raama, is what it's called

–

as a Term it is

*vAsanA . waa'sa.naa' .

the Imprint/Infected

—the conditioned State —

destroy it thru Enquiry

tasya caJcalatA yA_eSA tu_avidyA, rAma, sA_ucyat.e vAsanA.pada.nAmnIm tAm vicAreNa vinAzaya

*vlm.11 The restlessness of the mind is the effect of its ignorance.

Therefore rAma, exert your reason to destroy all its desires.

*jd. vlm sees the world thru sin.colored glasses.

vAsanA is not an ethical term, but a psychological one.

the alarm felt at the sight of the rope.snake

is a vAsanA.Imprint, but hardly a desire

(except of course for masochists)

*sv. The restlessness of the mind itself is known as ignorance or nescience; it is the seat of tendencies, predispositions or conditioning — destroy this through enquiry....

* tasya.of.that.one + caJcalatA.stirring.State. yA.xx. eSA.xx. tu.but/however+ avidyA.unknowing/ignorance, Raama, sA.xx. ucyate.is.called + vAsanA.Imprinting .pada.thing.name.nAmnI.xx.m tAm.&that. by/with vicAra.Enquiry/Analysis .eNa . vinAzaya.destroy.

अविद्यया वासनया तया_अन्तश् चित्त.सत्तया ।

avidyayA vAsanayA tayA_anta: citta.sattayA |

विलीनया त्याग.वशात् परम् श्रेय: अधिगम्यते ॥३।११२।१२॥

vilInayA tyAga.vazAt para.m zreya: adhigamyat.e ||3|112|12||

with nescience as Ur Vaasanaa.Imprinting

by that inner affected realness

by subduing, forcefully, forsaking

(or vlm) para.m zreya: adhigamyat.e – absolute abundance is approached.

*vlm.12. Destroy the internal desires of your mind, which are raised by ignorance alone; and attain your supreme felicity by your resignation to the divine will.

*sv.10 10.12 The restlessness of the mind itself is known as ignorance or nescience; it is the seat of tendencies, predispositions or conditioning — destroy this through enquiry, as also by the firm abandonment of contemplation of the objects of sense.pleasure.

*jd. Standard English cannot cope with some Terms.

both >jJA & >vid refer to "know"ing

>jJa (*jnya) internal / intuitive / Knowledge / Wisdom

>vid (*wid) external / extuitive / knowledge / Science

*jd.12 . avidyayA – with. nescience vAsanayA – with. VAsanA tayA – with. That anta: . .in citta.sattayA . with. reality vilInayA . – with. subdued tyAga.vazAt – by force of Forsaking (or vlm) para.m zreya: adhigamyat.e – absolute abundance is approached.

यत् तत् सद् असतो: मध्यम् यन् मध्यम् चित्त्व.जाड्ययो: ।

yat tat sat asato: madhyam yat madhyam cittva.jADyayo: |

तन् मनः प्रोच्यते, राम, द्वयो: दालायित.आकृति ॥३।११२।१३॥

tat mana: procyate, rAma, dvayo: dAlAyita.AkRti ||3|112|13||

yat tat – what is that sad.a.sato:_madhyam – between the real & unreal yat madhyam cittva.jADyayo: . what is between Consciousness & solidity

cit_tu_ajaDyayo:

tat mana: procyat.e rAma – that Mind is said to be, rAma, dvayor – of the two dAlAyita.AkRti . swinging.form.

what is that

which is between real and unreal

is that

which is between Effective Consciousness & Inertness

that is said to be manas.Mind, rAma,

swinging between the two

*vlm.13. The mind is a thing that stands between the real and unreal, and between intelligence and dull matter. The mind is moved to and fro by the contending powers on either side.

*jd.13 . yat tat – what is that sad.a.sato:_madhyam – between the real & unreal yat madhyam cittva.jADyayo: . what is between Consciousness & solidity tat mana: procyat.e rAma – that Mind is said to be, rAma, dvayor – of the two dAlAyita.AkRti . swinging.form.

जाड्य.अनुसंधान.हतम् जाड्य.आत्माकतया_इद्धया ।

jADya.anusaMdhAna.hatam jADya.AtmAkatayA_iddhayA |

चेतो जडत्वम् आयाति दृढ.अभ्यास.वशेन हि ॥३।११२।१४॥

ceta: jaDatvam AyAti dRDha.abhyAsa.vazena hi ||3|112|14||

jADya.anusaMdhAna.hatam . what becomes inert after investigation jADya.AtmAkatayA . by an inert unit of Self iddhayA . kindled to brightness as cetas.Awareness, the Affective Conceptuality, jaDatvam AyAti comes to inert materiality dRDha.abhyAsa.vazena firmly established thru practice hi . !!

sv.14 When the mind contemplates the inert objects for a considerable time, it assumes the characteristic of such inertness.

*jd.14 . jADya.anusaMdhAna.hatam . what becomes inert after investigation jADya.AtmAkatayA . w an inert unit of Self iddhayA . kindled to brightness as cetas.Awareness, the Affective Conscience, jaDatvam AyAti comes to inert materiality dRDha.abhyAsa.vazena firmly established thru practice hi . !!

विवेक.एक.अनुसंधानाच् चित् अंश.आत्मतया मनः ।

viveka.eka.anusaMdhAnAt cit aMza.AtmatayA mana: |

चित् एकताम् उपायाति दृढ.अभ्यास.वशात् इह ॥३।११२।१५॥

cit ekatAm upAyAti dRDha.abhyAsa.vazAt iha ||3|112|15||

viveka.eka.anusaMdhAnAt – after inquiring into the Discernment of Unity

cid.aMza.AtmatayA by a bit of Conscious self manas.Mind cid.ekatAm upAyAti . comes to Conscious Oneness dRDha.abhyAsa.vazAt . thru the strength of constant Practice iha . here&now

anusaMdhAna

aMza

AtmatA

upAyAti

dRDha

abhyAsa

*sv.15 When the same mind is devoted to enquiry and wisdom, it shakes off all conditioning and returns to its original nature as pure consciousness.

पौरुषेण प्रयत्नेन यस्मिन्न् एव पदे मनः ।

pauruSeNa prayatnena yasmin_eva pade mana: |

पात्यते तत्.पदम् प्राप्य भवति_अभ्यास.त: हि तत् ॥३।११२।१६॥

pAtyat.e tat.pada.m prApya bhavati_abhyAsa.ta: hi tat ||3|112|16||

with Personal Effort for whatever state

let Mind fall into that state

and it becomes got

that comes from Practice

pauruSa.personal(effort).eNa prayatna.effort.ena yasmin eva.indeed\only/very pada.condition/happening.e manas.Mind + pAtyat.e tat.it/he/that.pada.condition/happening.m prApya.having.got bhavat.becoming/being.i abhyAsa.tas.hence hi.for/since tat.it/he/that

yasmin

pAtyat.e

abhyAsa

*sv.16 Mind takes the very form of that which one contemplates, whether it is natural or cultivated.

पुनः पौरुषम् आश्रित्य चित्तम् आक्रम्य चेतसा ।

puna: pauruSam Azritya citta.m Akramya cetasA |

विशोकम् पदम् आश्रित्य निराशङ्क: स्थिरो भव ॥३।११२।१७॥

vizoka.m pada.m Azritya nirAzaGka: sthira: bhava ||3|112|17||

again

relying upon Personal Power

Affective mind is overcome by its Affectivity

relying on the griefless state

be sorrowless and safe*

punar.again pauruSa.personal(effort).m Azritya citta.affected/conceptual.mind.m Akramya by.with the cetas.affective.intelligence.Affectivity.A + vizoka.m pada.condition/happening.m Azritya nirAzaGka: sthira.solid/firm: bhava

Azritya

vizoka

nirAzaGka

bhava

* lit. "solid, steadfast". the English text of MW has only 20 occurences of "safe", of which only a few relate to safety.

भव.भावनया मग्नम् मनसा_एव न चेन् मनः ।

bhava.bhAvanayA magna.m manasA_eva na cet_mana: |

बलाद् उत्तार्यते राम तद् उपायो ऽस्ति न_इतरः ॥३।११२।१८॥

balAt uttAryat.e rAma tat upAya:_asti na_itara: ||3|112|18||

by.with the bhava.bhAvana.effecting/imagining.yA magna.m manasA.by/with.Mind eva.indeed\only/very na.no/not cet.if manas.Mind balAt uttAryat.e , Râma, . tat.it/he/that upAya.method/means: asti.existing/being na.no/not itara.another:

bhava

magna

cen

balAt

uttAryat.e

netara

*vlm.18. It must be by the force of your intelligent mind, that you must lift up your deluded mind, which is drowned in the cares of this world. There is no other means that will help you to do so.

*sv.17 17.18 Therefore, resolutely but intelligently contemplate the state beyond sorrow, free from all doubts.

*AB. tattara itara: ||

मन एव समर्थम् वो मनसो दृढ.निग्रहे ।

mana* eva samartha.m va: manasa: dRDha.nigrahe |

अ=राजा क: समर्थ: स्याद् राज्ञो राघव, निग्रहे ॥३।११२।१९॥

a.rAjA ka: samartha: syAt rAjJa:, rAghava, nigrahe ||3|112|19||

only Mind is capable of firm suppression of Mind

not being a King, who

would be competent to suppress a King, rAghava, in his rule

manas.Mind eva.indeed\only/very samartha.m vas manas.Mind.a: dRDha.nigraha.e + a.non.rAja.royal/Râjâ.King kas.?who/which samartha: syAt rAjJas, Râghava, nigraha.e

samartha

vas

dRDha

nigraha

*vlm. The mind only is capable of subduing the mind; for who can subdue a king unless he is a king himself?

*sv. The mind is capable of restraining itself; there is indeed no other way.

तृष्णा.ग्राह.गृहीतानाम् संसार.अर्णव.रंहसि ।

tRSNA.grAha.gRhItAnAm saMsAra.arNava.raMhasi |

आवर्तैर् उह्यमानानाम् दूरे स्वम् मन एव नौ ॥३।११२।२०॥

Avartai: uhyamAnAnAm dUre svam mana* eva nau ||3|112|20||

for those gripped in the grasp of Craving

in the stormy ocean of saMsAra

sent drifting far.away by the whirling waves

their.own Mind is the boat

tRSNA.grAha.gRhItAnAm . of those gripped in the grasp of Craving saMsAra.arNava.raMhasi . in the stormy ocean of saMsAra Avartai:_uhyamAnAnAm dUre . sent drifting far.away by whirling waves svam manas eva nau . their.own Mind is the boat

grAha

gRhIta

saMsAra

arNava

raMhas

uhyamAna

nau

मनसा_एव मनश् छित्त्वा पाशम् परम.बन्धनम् ।

manasA_eva mana:_chittvA pAza.m parama.bandhana.m |

उन्मोचितो न येन_आत्मा न_असाव् अन्येन मोक्षयते ॥३।११२।२१॥

unmocita: na yena_AtmA na_asau_anyena mokSayat.e ||3|112|21||

by Mind itself when Mind has cut the absolutely binding snare

if U have not released it thus

not by another will it be free

manasA.by/with.Mind eva.indeed\only/very manas.Mind chittvA pAza.m parama.highest/absolute/supreme.bandhana.binding/capture/bondage.m + unmocita: na.no/not yena.by/with.which.whom Atma.self.a na.no/not asau.this.yonder m./f. anya.another/other.ena mokSayat.e

chittvA

pAza

unmocita

mokSayat.e

*vlm.21. Let your own mind cut the net of the mind, which is ensnared in this world; and extricate your soul, by this wise policy, which is the only means of your liberation.

या या_उदेति मनोनाम्नी वासना वासित.आन्तरा ।

yA yA_udeti mana:nAmnI vAsanA vAsita.AntarA |

ताम् ताम् परिहरेत् प्राज्ञ: ततो ऽविद्या.क्षयो भवेत् ॥३।११२।२२॥

tAm tAm pariharet prAjJa: tata:_avidyA.kSaya: bhavet ||3|112|22||

yA yA . whatever udeti . appears mana:nAmnI . called "Mind" vAsanA . is the vAsanA.Imprint vAsita.AntarA . infused within =tAm tAm . _thatever pariharet prAjJa: . let the wise shun tata: . therefore avidyA.kSaya: bhavet . let nescience be worn away

nAmnI

vAsita

aantara

pariharet

prAjJa

avidyA

*sv.22 Wise men remove from their mind the manifestations of the latent tendencies or conditioning (which alone is the mind) as and when they rise: thus is nescience removed.

*vlm.22. Let the wise destroy the desires of their minds, and this will set them free from the bonds of ignorance.

भोग.ओघ.वासनाम् त्यक्त्वा त्यज त्वम् भेद.वासनाम् ।

bhoga.ogha.vAsanAm tyaktvA tyaja tvam bheda.vAsanAm |

भाव.अभावौ ततस् त्यक्त्वा निर्विकल्प: सुखी.भव ॥३।११२।२३॥

bhAva.abhAvau tata: tyaktvA nirvikalpa: sukhI.bhava ||3|112|23||

bhoga.ogha.vAsanAm tyaktvA – having forsaken the multitude of Imprints

tyaja tvam bheda.vAsanAm . you should forsake also the idea of "Imprint"

bhAva.abhAvau tata: tyaktvA . thus having forsaken entity & non.entity

nirvikalpa: sukhI bhava . idea.less be happy!

tyaja

bhava

*vlm.23. Shun your desire for earthly enjoyments and forsake your knowledge of dualism; then get rid of your impressions of entity and non.entity, and be happy with the knowledge of one unity.

*sv.23 23.27 First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.

Øtt. #klRp . #kalpa – an Affective act . #sam.kalpa – fully affective concept >< #vi.kalpa – effective idea.

Øtt. #nirvikalpa – salila.a.vyatirekena सलिल.अव्यतिरेकेण not apart from water is taraGga: तरङ्गः the wave, येन yena bhAvyat.e भाव्यते by water it is made to become • ambu.sAmAnyatA अम्बु.सामान्यता the sAmAnya.Indifferent state just like the water अबुद्धिः the absence of the analytic #buddhi निर्विकल्पः स उच्यते is said to be unmodified #nirvikalpa. y6114.008. •• #nirvikalpa.samAdhi – nir.vikalpa=sama.Adhi – nir.vi.kalpa=sama.A.dhi – without.dif.ference=Same.over.thought •• #samAdhi: . coming.together.with thought • Sameness of thought, the Sama attitude, sama.bhAva. sama.Adhi. आसीत् संशान्त.संवित्तिः समाधि.परिणामवान् ॥३।११२। AsIt samzAnta.sam.vitti: samAdhi.pariNAmavAn || y7016.001. Consider here *Adhi as Affection and *vyAdhi as Infection.

अ=भावनम् भावनाया: तु_एतावान्_वासनाक्षय: ।

a.bhAvana.m bhAvanAyA: tu_etAvAn_vAsanAkSaya: |

एष एव मनोनाश: त्व् अविद्या.नाश उच्यते ॥३।११२।२४॥

eSa eva mana:nAza: tu_avidyA.nAza ucyat.e ||3|112|24||

a.bhAvana.m . not a Feeling

bhAvanAyA: tu . but in what's Felt

etAvAn+vAsanÂkSaya: . (fuzzy Â) – thus much the struggling VAsanA

eSa: eva mana:nAza:_tu . tho it is really Mind.slaughter

avidyAnAza ucyat.e . it's called the death of Nescience

etAvAn

akSaya

eSas

avidyA

ucyat.e

*vlm. The thought of the unknowable, will remove the thoughts of knowables; this is equivalent to the destruction of desires, of the mind and ignorance also.

*sv. First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.

यद् यत् संवेद्यते किम्चित् तत्र_असंवेदनम् परम् ।

yat yat saMvedyat.e kiMcit tatra_a.saMvedana.m para.m |

अ=संवित्तिस् तु निर्वाणम् दुःखम् संवेदनाद् भवेत् ॥३।११२।२५॥

a.saMvitti: tu nirvANam du:kha.m saMvedana.at bhavet ||3|112|25||

yad.yat saMvedyat.e kiMcit . whatever is conceived anyhow tatra a.saMvedana.m para.m a.saMvitti: tu nirvANam du:kha.m saMvedana.at bhavet . sorrow from awareness comes

saMvedyat.e

saMvedana

saMvitti

saMvedana

*sv.23 23.27 First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.

स्वेन_एव तत्.प्रयत्नेन पुंस: संवेद्यते क्षणात् ।

svena_eva tat.prayatnena puMsa: saMvedyat.e kSaNAt |

भावस्य अ=भावनम् भूत्यै तत् तस्मान् नित्यम् आहरेत् ॥३।११२।२६॥

bhAvasya a.bhAvana.m bhUtyai tat tasmAt nityam Aharet ||3|112|26||

svena_eva tat.prayatnena – all by Urself with an effort for it puMsa: . of a person

saMvedyat.e kSaNAt – it is apprehended instantly bhAvasya a.bhAvana.m

bhUtyai . to power/fortune tat tasmAn_nityam Aharet – that from that would always assume

puMsas

saMvedyat.e

bhUti

Aharet

राग.आदयो ये मनसा_ईप्सितास् ते

rAga.Adaya:_ye manasA_IpsitA:_te

बुद्ध्वा_इव तान्*तान्_त्वम् अवस्तु.भूतान् ।

buddhvA_iva tAn*tAn_tvam a.vastu.bhUtAn |

त्यक्त्वा तदा_अस्य_अङ्कुरम् अस्त.बीजम्

tyaktvA tadA_asya_aGkura.m asta.bIjam

मा हर्ष.शोकम् समुपैहि तृप्तः ॥३।११२।२७॥

mA harSa.zoka.m samupaihi tRpta: ||3|112|27||

rAga.Adaya: ye . whatever pleasures manasA Ipsita.as te are wished by your Mind buddhvA_iva tAntAm . as.if thatever realized tvam . you a.vastu.bhUtAn . insubstantial beings tyaktvA . hvg abandoned tadA_asya_aGkura.m astabIja.m . then with this sterile.seeded shoot mA harSa.zoka.m samupaihi tRpta: . be satisfied, without joy & grief

Ipsita

buddhvA

bhUta

aGkura

asta

bIja

harSa

zoka

samupaihi

*sv.23 23.27 First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.

oॐm

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FM3113 NESCIENCE AND ILLUSION 1.OC10.11

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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Jiva Das

unread,

Oct 9, 2021, 6:08:51 PM10/9/21

to yoga vasishtha

FM3112 THE VASANA.IMPRINT 1.OC08.09.z27

https://www.dropbox.com/s/qyf6g9lu4kzhatz/fm3112%201.oc08.09%20The%20vAsanA.Imprint%20.z27.docx?dl=0

FM.3.100.FM.3.122//

https://www.dropbox.com/s/tqgtkd20bkzgfdn/FM3.100.FM.3.122.docx?dl=0

IMPRINTED MIND

in vasiShTha's Affective Psychology

वासना vAsanA

is a most important term:

#vAsanA (waa'sa.naa') like nirvANa (nir.waa'na) this term is not readily translated, but I have settled on a Term seen in Behaviorism & evidenced in animal.breeding, namely "Imprint". the classic example of imprinting is a newborn duckling whose first sight is a Human, and which takes hir for its parent • The word vAsanA derives from the root >vas, which has the sense of "clothing", in the senses of wearing apparel (a nun's habit), and of adhesion (an addict's habit) & so it is seen as the clothing or covering of dispassion by a sticky attachment that thickens to hardness like glue • some call it vAsanA.Habit; the moralistic call it "desire", unable to grasp the a.moral view of yv.FM (see #heyopAdeya). It's true that Desire is a vAsanA, but so is its opposite, Disdain. Love is a vAsanA—so is Hate: the field of vAsanA includes all affectations, feelings, and beliefs, whether good or bad. In that field every experience and thought is a vAsanA.Seed. it may be called a vAsanA.Imprint in memory. some call it an Engram. • it is an Affect of the subtle body, and one of its gross expressions is the Gene.

FM.3.112

VÂSANÂ

VASISHTHA THE PLENTIFUL said—

यस्मिंस् तस्मिन् पदार्थे हि येन तेन यथा तथा ।

yasmin tasmin padArthe hi yena tena yathA tathA |

तीव्र.संवेग.सम्पन्नम् मनः पश्यति वाञ्छितम् ॥३।११२।१॥

tIvra.saMvega.sampannam mana: pazyati vAJchitam ||3|112|1||

yasmin.where/when tasmin.there/then.padArtha.word.meaning/thing.e hi.for/indeed yena.whereby/how. tena.thereby/thus yathA.as/like.this tathA.as/like.that + tIvra.strong/intense.saMvega.excitement/stimulus.sampanna.produced/ endowed.with.m manas.Manas.Mind + pazya.sees/seeing.ti vAJchita.wished/desired.m

whenever

there is something

by whatever means

by thatever means

thusever

given an intense stimulus

then

Mind sees what is wished

*sv.1 VASISTHA continued: Towards whichever object the mind flows with intensity, in that it sees the fulfilment of its cravings.

*vlm.1. VASISHTHA continued:—Whatever be the nature of the object of any man's desire, his mind does not fail to run after it with great avidity in every place.

* yasmin.where/when tasmin.there/then.padArtha.word.meaning/thing.e hi.for/indeed yena.whereby/how. tena.thereby/thus yathA.as/like.this tathA.as/like.that + tIvra.strong/intense/pungent.saMvega.excitement/intensity.sampanna.produced/accomplished/endowed.with.m manas.Manas.Mind + pazya.sees/seeing.ti vAJchita.wished/desired.m

जायते म्रियते च एषा मनसस् तीव्र.वेगिता ।

jAyat.e mriyat.e ca eSA manasa: tIvra.vegitA |

सौम्य.अम्बु.बुद्बुद.आली इव निर्.निमित्ता स्वभावत: ॥३।११२।०२॥

saumya.ambu.budbuda.AlI iva nir.nimittA svabhAvata: ||3|112|2||

it is born and it dies, this intense stirring of Mind

it's like a line of foam in gentle water

uncaused in its self.becoming

there is no reason for itself

jAyat.being.born.e.is.born ~mriyat.dying.e.dies ca.also eSA.she/this.here manas.Manas.Mind.a: tIvra.strong/intense/pungent.vegita.agitated\rapid.A + saumya.cool/moonish.ambu.water.budbuda.bubble:.Ali.bee iva.like/as.if nirnimitta.causeless/without.motive/interest.A svabhAva.Self.nature/becoming.tas.from/thru

*vlm.2. This eagerness of the mind rises and sets by turns, with the view of the desired object, like the clear bubbles of water foaming and bursting of themselves with the breath of winds.

*sv.2 The cause of this movement in a particular direction is not obvious; like ripples on the surface of the ocean, such intense movement appears now here and now there, comes into being and dies.

*Ott. *nimitta the instrumental or Effective cause (opp. to *upAdAna, the operative or Affective cause).

शीतता तुहिनस्य इव कज्जलस्य इव कृष्णता ।

zItatA tuhinasya iva kajjalasya iva kRSNatA |

लोलता मनसो रूपम् तीव्र.अतीव्रा एक.रूपिणी ॥३।११२।३॥

lolatA manasa: rUpam tIvra.atIvrA eka.rUpiNI ||3|112|3||

zItatA.coolness/coldness of tuhina.snow/frost.sya iva.like/as.if / kajjala.cloud/ink/lampblack.sya iva.like/as.if kRSNatA.blackness = lolatA.unsteadiness/instability manas.Manas.Mind.a: rUpa.form/shape/color.m tIvra.strong/intense/pungent.a.non.tIvra.strong/intense/pungent.A eka.one.rUpi.embodied\handsome.NI

as it happens

with coolth* and ice, or blackness and ink,

in its play

the form of Mind

—intense or not.intense—

a vibrant singularity

*sv. ... just as coolness {*coolth, the opposite of warmth jd.} is inseparable from ice,

this restless movement is inseparable from mind.

vlm. ... frost, and blackness is that of ink....

* zItatA.coolness/coldness of tuhina.snow/frost.sya iva.like/as.if / kajjala.cloud/ink/lampblack.sya iva.like/as.if kRSNatA.blackness = lolatA.unsteadiness/instability manas.Manas.Mind.a: rUpa.form/shape/color.m tIvra.strong/intense/pungent.a.non.tIvra.strong/intense/pungent.A eka.one.rUpi.embodied\handsome.NI

RAAMA said–

कथम् अस्य अति.लोलस्य वेगो वेग.एक.कारणम् ।

katham asya ati.lolasya vega: vega.eka.kAraNam |

चलता मनस: ब्रह्मन् बलत: विनिवार्यते ॥३।११२।०४॥

calatA manasa: brahman balata: vinivAryat.e ||3|112|4||

katham ¿how

asya.of.this.one/his/its

of the atilola.hyperactivity.sya thru its vega.shock/rush//shitting\semen: ¿how does force

vega.eka.kAraNam the sole cause of force

calatA manasa: by the motion of Mind

Sir brahman

balata: from strength

vinivAryat.e is avoided

*sv.4 RAMA asked: How, then, Holy sir, can this restless movement of the mind be restrained by force without causing greater restlessness?

*vlm.4. Ráma said:—Tell me sir, why the mind is identified with momentum, and what is the cause of its velocity; tell me also; if there is any other force to impede the motion of the mind.

#lola #atilola. अतिलोल a. very delicate, Śak.1., Apte • not in MW. • katham asya (manasa:) ati.lolasya, y3112.004. hyperactivity.

#vR #nivR #vinivR – vi.ni>vR विनिवृ To prevent, ward off, suppress • विनयं विनिवार्य MAl.1.18. • To prohibit, forbid. • Caus. vinivArayati (Pass. vinivAryate), to ward.off [avert] check, prevent, mbh.&c • to prohibit, forbid rAjat • to remove, destroy mbh.&c • to dismiss (a minister), depose (a king) rAjat.

VASISHTHA said—

न इह चञ्चलता.हीनम् मनः क्वचन दृश्यते ।

na iha caJcalatA.hInam mana: kva.cana dRzyate |

चञ्चलत्वम् मnoधर्म: वह्ने: धर्म: यथा उष्णता ॥३।११२।०५॥

caJcalatvam mana:dharma: vahne: dharma: yathA uSNatA ||3|112|5||

there is no Mind to be known

without its constant stirring whenever it perceives:

to be constantly stirring is the Dharma of Mind

just.as heat is the Dharma of fire

*vlm.p.5 Vasishtha replied:—We have never seen the motionless quiet of the mind. Speed is the nature of the mind, like heat is that of fire.

* na iha There is not in.the.world something without a caJcalatA.stirringness.State / Mind kvacana.when/wherever dRzyat.sees/senses .e = caJcala.stirring.mobility is the Dharma of manas.Manas.Mind \ of vahni.fire/flame.e: Dharma: yathA.as/like.this uSNa.heat/warmth.tA.ness

या एषा हि चञ्चला स्पन्द.शक्तिश् चित्तत्व.संस्थिता ।

yA eSA hi caJcalA spanda.zakti: cittatva.saMsthitA |

ताम् विद्धि मानसीम् शक्तिम् जगत् आडम्बर.आत्मिकाम् ॥३।११२।०६॥

tAm viddhi mAnasIm zaktim jagat ADambara.AtmikAm ||3|112|6||

this dharma is the vibrant Spanda.force that is inherent in the very nature

of conscious Affection

know that mental power to be the world in its boisterous*immensity

yA eSA hi caJcalA spanda.zakti: cittatva.saMsthitA + tAm viddhi mAnasIm zaktim =

jagat ADambara.AtmikAm

#ADambara: noisy behaviour, speaking loud or much, bombast *KSS.&c •• ifc. immensity, sublimity, the highest degree of, *KSS.&c. •• tAm viddhi mAnasIm zaktim jagat ADambara.AtmikAm ||3|112| y3112.006.

yA eSA hi caJcalA spanda.zakti: cittatva.xx .saMsthitA + tAm viddhi mAnasIm zaktim =

jagat ADambara.AtmikAm

*vlm. ... of the same nature as that of the self.motive force of the Divine mind; which is the cause of the momentum and motion of those worlds.

*sv. ... the infinite consciousness that appears as this world, O Rama: that indeed is the power of the mind.

स्पन्द.अस्पन्दाद् ऋते वायो: यथा सत्ता एव न उह्यते ।

spanda.aspandAt Rte vAyo: yathA sattA eva na uhyat.e |

तथा न चित्त.सत्ता अस्ति चञ्चल.स्पन्दनाद् ऋते ॥३।११२।०७॥

tathA na citta.sattA asti caJcala.spandana.at Rte ||3|112|7||

spanda.aspandAt Rte vAyo: yathA as without the fluctuation of spanda.Energy

sattA eva na uhyat.e even the real state does not emerge

tathA na citta.sattA asti thus the affective reality does not exist

caJcala.spandana.at Rte without vibrant Spanda.energy.

*vlm.7. As the essence of air is imperceptible without its vibration, so we can have no notion of the momentum of our minds, apart from the idea of their oscillation.

*sv.6 6.7 It is the work of this restlessness of the mind based on the infinite consciousness that appears as this world, O Rama: that indeed is the power of the mind.

यत् तु चञ्चलता.हीनम् तन् मनः मृतम् उच्यते ।

yat tu caJcalatA.hInam tat mana: mRtam ucyat.e |

तत् एव च तप: शास्त्र.सिद्धान्त: मोक्ष* उच्यते ॥३।११२।८॥

tat eva ca tapa: zAstra.siddhAnta: mokSa* ucyat.e ||3|112|8||

but what is without stirringness

that Mind

is said to be dead

and it is also the tapas.Asceticism

achieved thru the shAstra.s

called mokSha.Freedom

yat tu caJcalatA.hInam tat mana: mRtam ucyat.e tat eva ca tapa: zAstra.siddhAnta: mokSa* ucyat.e

sv. ... that itself is penance (tapas) as also the verification of the scriptures and liberation.

*vlm.p.8 The mind which has no motion is said to be dead and defunct. The suspension of mental agitation is the condition of yoga stillness and leads to our ultimate liberation.

मनो विलय.मात्रेण दुःख.शान्ति: अवाप्यते ।

mana: vilaya.mAtreNa du:kha.zAnti: avApyat.e |

मनः मनन.मात्रेण दुःखम् परम् अवाप्यते ॥३।११२।९॥

mana: manana.mAtreNa du:kha.m para.m avApyat.e ||3|112|9||

as there's subsidence of Mind

sorrow is brought to peace

as there's mentation of Mind

sorrow continues.on

manas.Manas.Mind + vilaya.mAtra.eNa du:kha.zAnti: avApyat.e mana: manana.mAtreNa du:kha.m para.m avApyate

*sv. When the mind is thus absorbed.... *vlm. The mortification of the mind....

दुःखम् उत्पादयति उच्चै: उत्थित: चित्त.राक्षस: ।

du:kha.m utpAdayati uccai: utthita: citta.rAkSasa: |

सुखाय अनन्त.भोगाय तम् प्रयत्नेन पातय ॥३।११२।१०॥

sukhAya ananta.bhogAya tam prayatnena pAtaya ||3|112|10||

falling.out as sorrow

the chitta.Demon has arisen.

With the effort of Practice

let it have its pleasure infinitely enjoyed.

du:kha.m utpAdayati uccai: utthita: citta.rAkSasa: + sukhAya ananta.bhogAya tam prayatnena pAtaya

*vlm.10 The monster of the mind, being roused from its rest, raises all our dangers and disasters, but its falling into rest and inaction causes our happiness and perfect joy.

तस्य चञ्चलता या एषा त्व् अविद्या, राम, सा उच्यते ।

tasya caJcalatA yA eSA tu avidyA, rAma, sA ucyat.e |

वासना.पद.नाम्नीम् ताम् विचारेण विनाशय ॥३।११२।११॥

vAsanA.pada.nAmnIm tAm vicAreNa vinAzaya ||3|112|11||

but

its stirring state

what this.here

Avidyaa, unknowing.Ignorance, Raama, is what it's called

–

as a Term it is

*vAsanA waa'sa.naa'

the Imprint/Infected

—the conditioned State —

destroy it thru Enquiry

tasya caJcalatA yA eSA tu avidyA, rAma, sA ucyat.e vAsanA.pada.nAmnIm tAm vicAreNa vinAzaya

*vlm.11 The restlessness of the mind is the effect of its ignorance.

Therefore rAma, exert your reason to destroy all its desires.

*jd. vlm sees the world thru sin.colored glasses.

vAsanA is not an ethical term, but a psychological one.

the alarm felt at the sight of the rope.snake

is a vAsanA.Imprint, but hardly a desire

(except of course for masochists)

*sv. The restlessness of the mind itself is known as ignorance or nescience; it is the seat of tendencies, predispositions or conditioning — destroy this through enquiry....

* tasya.of.that.one + caJcalatA.stirring.State. yA. eSA. tu.but/however+ avidyA.unknowing/ignorance, Raama, sA. ucyate.is.called + vAsanA.Imprinting .pada.thing.name.nAmnI.m tAm.&that. by/with vicAra.Enquiry/Analysis .eNa vinAzaya.destroy.

अविद्यया वासनया तया अन्तश् चित्त.सत्तया ।

avidyayA vAsanayA tayA anta: citta.sattayA |

विलीनया त्याग.वशात् परम् श्रेय: अधिगम्यते ॥३।११२।१२॥

vilInayA tyAga.vazAt para.m zreya: adhigamyat.e ||3|112|12||

with nescience as Ur Vaasanaa.Imprinting

by that inner affected realness

by subduing, forcefully, forsaking

(or vlm) para.m zreya: adhigamyat.e – absolute abundance is approached.

*vlm.12. Destroy the internal desires of your mind, which are raised by ignorance alone; and attain your supreme felicity by your resignation to the divine will.

*jd. Standard English cannot cope with some Terms.

both >jJA & >vid refer to "know"ing

>jJa (*jnya) internal / intuitive / Knowledge / Wisdom

>vid (*wid) external / extuitive / knowledge / Science

*jd.12 avidyayA – with. nescience vAsanayA – with. VAsanA tayA – with. That anta: .in citta.sattayA with. reality vilInayA – with. subdued tyAga.vazAt – by force of Forsaking (or vlm) para.m zreya: adhigamyat.e – absolute abundance is approached.

यत् तत् सद् असतो: मध्यम् यन् मध्यम् चित्त्व.जाड्ययो: ।

yat tat sat asato: madhyam yat madhyam cittva.jADyayo: |

तन् मनः प्रोच्यते, राम, द्वयो: दालायित.आकृति ॥३।११२।१३॥

tat mana: procyate, rAma, dvayo: dAlAyita.AkRti ||3|112|13||

yat tat – what is that sad.a.sato: madhyam – between the real & unreal yat madhyam cittva.jADyayo: what is between Consciousness & solidity

cit tu ajaDyayo:

tat mana: procyat.e rAma – that Mind is said to be, rAma, dvayor – of the two dAlAyita.AkRti swinging.form.

what is that

which is between real and unreal

is that

which is between Effective Consciousness & Inertness

that is said to be manas.Mind, rAma,

swinging between the two

*vlm.13. The mind is a thing that stands between the real and unreal, and between intelligence and dull matter. The mind is moved to and fro by the contending powers on either side.

*jd.13 yat tat – what is that sad.a.sato: madhyam – between the real & unreal yat madhyam cittva.jADyayo: what is between Consciousness & solidity tat mana: procyat.e rAma – that Mind is said to be, rAma, dvayor – of the two dAlAyita.AkRti swinging.form.

जाड्य.अनुसंधान.हतम् जाड्य.आत्माकतया इद्धया ।

jADya.anusaMdhAna.hatam jADya.AtmAkatayA iddhayA |

चेतो जडत्वम् आयाति दृढ.अभ्यास.वशेन हि ॥३।११२।१४॥

ceta: jaDatvam AyAti dRDha.abhyAsa.vazena hi ||3|112|14||

jADya.anusaMdhAna.hatam what becomes inert after investigation jADya.AtmAkatayA by an inert unit of Self iddhayA kindled to brightness as cetas.Awareness, the Affective Conceptuality, jaDatvam AyAti comes to inert materiality dRDha.abhyAsa.vazena firmly established thru practice hi !!

sv.14 When the mind contemplates the inert objects for a considerable time, it assumes the characteristic of such inertness.

*jd.14 jADya.anusaMdhAna.hatam what becomes inert after investigation jADya.AtmAkatayA w an inert unit of Self iddhayA kindled to brightness as cetas.Awareness, the Affective Conscience, jaDatvam AyAti comes to inert materiality dRDha.abhyAsa.vazena firmly established thru practice hi !!

विवेक.एक.अनुसंधानाच् चित् अंश.आत्मतया मनः ।

viveka.eka.anusaMdhAnAt cit aMza.AtmatayA mana: |

चित् एकताम् उपायाति दृढ.अभ्यास.वशात् इह ॥३।११२।१५॥

cit ekatAm upAyAti dRDha.abhyAsa.vazAt iha ||3|112|15||

viveka.eka.anusaMdhAnAt – after inquiring into the Discernment of Unity

cid.aMza.AtmatayA by a bit of Conscious self manas.Mind cid.ekatAm upAyAti comes to Conscious Oneness dRDha.abhyAsa.vazAt thru the strength of constant Practice iha here&now

anusaMdhAna

aMza

AtmatA

upAyAti

dRDha

abhyAsa

*sv.15 When the same mind is devoted to enquiry and wisdom, it shakes off all conditioning and returns to its original nature as pure consciousness.

पौरुषेण प्रयत्नेन यस्मिन्न् एव पदे मनः ।

pauruSeNa prayatnena yasmin eva pade mana: |

पात्यते तत्.पदम् प्राप्य भवति अभ्यास.त: हि तत् ॥३।११२।१६॥

pAtyat.e tat.pada.m prApya bhavati abhyAsa.ta: hi tat ||3|112|16||

भव.भावनया मग्नम् मनसा एव न चेन् मनः ।

bhava.bhAvanayA magna.m manasA eva na cet mana: |

बलाद् उत्तार्यते राम तद् उपायो ऽस्ति न इतरः ॥३।११२।१८॥

balAt uttAryat.e rAma tat upAya: asti na itara: ||3|112|18||

by.with the bhava.bhAvana.effecting/imagining.yA magna.m manasA.by/with.Mind eva.indeed\only/very na.no/not cet.if manas.Mind balAt uttAryat.e , Râma, tat.it/he/that upAya.method/means: asti.existing/being na.no/not itara.another:

tRSNA.grAha.gRhItAnAm of those gripped in the grasp of Craving saMsAra.arNava.raMhasi in the stormy ocean of saMsAra Avartai: uhyamAnAnAm dUre sent drifting far.away by whirling waves svam manas eva nau their.own Mind is the boat

grAha

gRhIta

saMsAra

arNava

raMhas

uhyamAna

nau

मनसा एव मनश् छित्त्वा पाशम् परम.बन्धनम् ।

manasA eva mana: chittvA pAza.m parama.bandhana.m |

उन्मोचितो न येन आत्मा न असाव् अन्येन मोक्षयते ॥३।११२।२१॥

unmocita: na yena AtmA na asau anyena mokSayat.e ||3|112|21||

by Mind itself when Mind has cut the absolutely binding snare

if U have not released it thus

not by another will it be free

chittvA

pAza

unmocita

mokSayat.e

*vlm.21. Let your own mind cut the net of the mind, which is ensnared in this world; and extricate your soul, by this wise policy, which is the only means of your liberation.

या या उदेति मनोनाम्नी वासना वासित.आन्तरा ।

yA yA udeti mana:nAmnI vAsanA vAsita.AntarA |

ताम् ताम् परिहरेत् प्राज्ञ: ततो ऽविद्या.क्षयो भवेत् ॥३।११२।२२॥

tAm tAm pariharet prAjJa: tata: avidyA.kSaya: bhavet ||3|112|22||

yA yA whatever udeti appears mana:nAmnI called "Mind" vAsanA is the vAsanA.Imprint vAsita.AntarA infused within =tAm tAm thatever pariharet prAjJa: let the wise shun tata: therefore avidyA.kSaya: bhavet let nescience be worn away

nAmnI

vAsita

aantara

pariharet

prAjJa

avidyA

*sv.22 Wise men remove from their mind the manifestations of the latent tendencies or conditioning (which alone is the mind) as and when they rise: thus is nescience removed.

*vlm.22. Let the wise destroy the desires of their minds, and this will set them free from the bonds of ignorance.

भोग.ओघ.वासनाम् त्यक्त्वा त्यज त्वम् भेद.वासनाम् ।

bhoga.ogha.vAsanAm tyaktvA tyaja tvam bheda.vAsanAm |

भाव.अभावौ ततस् त्यक्त्वा निर्विकल्प: सुखी.भव ॥३।११२।२३॥

bhAva.abhAvau tata: tyaktvA nirvikalpa: sukhI.bhava ||3|112|23||

bhoga.ogha.vAsanAm tyaktvA – having forsaken the multitude of Imprints

tyaja tvam bheda.vAsanAm you should forsake also the idea of "Imprint"

bhAva.abhAvau tata: tyaktvA thus having forsaken entity & non.entity

nirvikalpa: sukhI bhava idea.less be happy!

tyaja

bhava

*vlm.23. Shun your desire for earthly enjoyments and forsake your knowledge of dualism; then get rid of your impressions of entity and non.entity, and be happy with the knowledge of one unity.

*sv.23 23.27 First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.

Øtt. #klRp #kalpa – an Affective act #sam.kalpa – fully affective concept >< #vi.kalpa – effective idea.

Øtt. #nirvikalpa – salila.a.vyatirekena सलिल.अव्यतिरेकेण not apart from water is taraGga: तरङ्गः the wave, येन yena bhAvyat.e भाव्यते by water it is made to become • ambu.sAmAnyatA अम्बु.सामान्यता the sAmAnya.Indifferent state just like the water अबुद्धिः the absence of the analytic #buddhi निर्विकल्पः स उच्यते is said to be unmodified #nirvikalpa. y6114.008. •• #nirvikalpa.samAdhi – nir.vikalpa=sama.Adhi – nir.vi.kalpa=sama.A.dhi – without.dif.ference=Same.over.thought •• #samAdhi: coming.together.with thought • Sameness of thought, the Sama attitude, sama.bhAva. sama.Adhi. आसीत् संशान्त.संवित्तिः समाधि.परिणामवान् ॥३।११२। AsIt samzAnta.sam.vitti: samAdhi.pariNAmavAn || y7016.001. Consider here *Adhi as Affection and *vyAdhi as Infection.

अ=भावनम् भावनाया: तु एतावान् वासनाक्षय: ।

a.bhAvana.m bhAvanAyA: tu etAvAn vAsanAkSaya: |

एष एव मनोनाश: त्व् अविद्या.नाश उच्यते ॥३।११२।२४॥

eSa eva mana:nAza: tu avidyA.nAza ucyat.e ||3|112|24||

a.bhAvana.m not a Feeling

bhAvanAyA: tu but in what's Felt

etAvAn+vAsanÂkSaya: (fuzzy Â) – thus much the struggling VAsanA

eSa: eva mana:nAza: tu tho it is really Mind.slaughter

avidyAnAza ucyat.e it's called the death of Nescience

etAvAn

akSaya

eSas

avidyA

ucyat.e

*vlm. The thought of the unknowable, will remove the thoughts of knowables; this is equivalent to the destruction of desires, of the mind and ignorance also.

*sv. First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.

यद् यत् संवेद्यते किम्चित् तत्र असंवेदनम् परम् ।

yat yat saMvedyat.e kiMcit tatra a.saMvedana.m para.m |

अ=संवित्तिस् तु निर्वाणम् दुःखम् संवेदनाद् भवेत् ॥३।११२।२५॥

a.saMvitti: tu nirvANam du:kha.m saMvedana.at bhavet ||3|112|25||

yad.yat saMvedyat.e kiMcit whatever is conceived anyhow tatra a.saMvedana.m para.m a.saMvitti: tu nirvANam du:kha.m saMvedana.at bhavet sorrow from awareness comes

saMvedyat.e

saMvedana

saMvitti

saMvedana

*sv.23 23.27 First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.

स्वेन एव तत्.प्रयत्नेन पुंस: संवेद्यते क्षणात् ।

svena eva tat.prayatnena puMsa: saMvedyat.e kSaNAt |

भावस्य अ=भावनम् भूत्यै तत् तस्मान् नित्यम् आहरेत् ॥३।११२।२६॥

bhAvasya a.bhAvana.m bhUtyai tat tasmAt nityam Aharet ||3|112|26||

svena eva tat.prayatnena – all by Urself with an effort for it puMsa: of a person

saMvedyat.e kSaNAt – it is apprehended instantly bhAvasya a.bhAvana.m

bhUtyai to power/fortune tat tasmAn nityam Aharet – that from that would always assume

puMsas

saMvedyat.e

bhUti

Aharet

राग.आदयो ये मनसा ईप्सितास् ते

rAga.Adaya: ye manasA IpsitA: te

बुद्ध्वा इव तान्*तान् त्वम् अवस्तु.भूतान् ।

buddhvA iva tAn*tAn tvam a.vastu.bhUtAn |

त्यक्त्वा तदा अस्य अङ्कुरम् अस्त.बीजम्

tyaktvA tadA asya aGkura.m asta.bIjam

मा हर्ष.शोकम् समुपैहि तृप्तः ॥३।११२।२७॥

mA harSa.zoka.m samupaihi tRpta: ||3|112|27||

rAga.love/passion.Adi.&c.a: ye.these.who whatever pleasures manasA.by/with Mind/mentally Ipsita.wished/desired.as te.they/you are wished by your Mind buddhvA* iva.like/as.if tAMtaAn as.if thatever realized tvam you a.vastu.bhUtAn insubstantial beings tyaktvA hvg abandoned tadA asya aGkura.m astabIja.m then with this sterile.seeded shoot mA harSa.zoka.m samupaihi tRpta: be satisfied, without joy & grief

buddhvA

samupaihi

*sv.23 23.27 First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concepts of bondage and liberation. Be totally free of conditioning.

@@@

FM.3.112 THE VASANA.IMPRINT 1.OC08.09

सर्ग ३.११२

sarga 3.122

वसिष्ठ उवाच ।

vasiSTha uvAca |

यस्मिंस् तस्मिन् पदार्थे हि येन तेन यथा तथा ।

yasmin tasmin padArthe hi yena tena yathA tathA |

तीव्र.संवेग.सम्पन्नम् मनः पश्यति वाञ्छितम् ॥३।११२।१॥

tIvra.saMvega.sampannam mana: pazyati vAJchitam ||3|112|1||

जायते म्रियते च एषा मनसस् तीव्र.वेगिता ।

jAyate mriyate ca eSA manasa: tIvra.vegitA |

सौम्य.अम्बु.बुद्बुद.आली इव निर्.निमित्ता स्वभावत: ॥३।११२।०२॥

saumya.ambu.budbuda.AlI iva nir.nimittA svabhAvata: ||3|112|2||

शीतता तुहिनस्य इव कज्जलस्य इव कृष्णता ।

zItatA tuhinasya iva kajjalasya iva kRSNatA |

लोलता मनसो रूपम् तीव्र.अतीव्रा एक.रूपिणी ॥३।११२।३॥

lolatA manasa: rUpam tIvra.atIvrA eka.rUpiNI ||3|112|3||

राम* उवाच ।

rAma* uvAca |

कथम् अस्य अति.लोलस्य वेगो वेग.एक.कारणम् ।

katham asya ati.lolasya vega: vega.eka.kAraNam |

चलता मनस: ब्रह्मन् बलत: विनिवार्यते ॥३।११२।०४॥

calatA manasa: brahman balata: vinivAryate ||3|112|4||

न इह चञ्चलता.हीनम् मनः क्व.चन दृश्यते ।

na iha caJcalatA.hInam mana: kva.cana dRzyate |

चञ्चलत्वम् मनःधर्म: वह्ने: धर्म: यथा उष्णता ॥३।११२।०५॥

caJcalatvam mana:dharma: vahne: dharma: yathA uSNatA ||3|112|5||

या एषा हि चञ्चला स्पन्द.शक्तिश् चित्तत्व.संस्थिता ।

yA eSA hi caJcalA spanda.zakti: cittatva.saMsthitA |

ताम् विद्धि मानसीम् शक्तिम् जगत् आडम्बर.आत्मिकाम् ॥३।११२।०६॥

tAm viddhi mAnasIm zaktim jagat ADambara.AtmikAm ||3|112|6||

स्पन्द.अस्पन्दाद् ऋते वायो: यथा सत्ता एव न उह्यते ।

spanda.aspandAt Rte vAyo: yathA sattA eva na uhyate |

तथा न चित्त.सत्ता अस्ति चञ्चल.स्पन्दनाद् ऋते ॥३।११२।०७॥

tathA na citta.sattA asti caJcala.spandanAt Rte ||3|112|7||

यत् तु चञ्चलता.हीनम् तन् मनः मृतम् उच्यते ।

yat tu caJcalatA.hInam tat mana: mRtam ucyate |

तत् एव च तप: शास्त्र.सिद्धान्त: मोक्ष* उच्यते ॥३।११२।८॥

tat eva ca tapa: zAstra.siddhAnta: mokSa* ucyate ||3|112|8||

मनः विलय.मात्रेण दुःख.शान्ति: अवाप्यते ।

mana: vilaya.mAtreNa du:kha.zAnti: avApyate |

मनः मनन.मात्रेण दुःखम् परम् अवाप्यते ॥३।११२।९॥

mana: manana.mAtreNa du:kham param avApyate ||3|112|9||

दुःखम् उत्पादयति उच्चै: उत्थित: चित्त.राक्षस: ।

du:kham utpAdayati uccai: utthita: citta.rAkSasa: |

सुखाय अनन्त.भोगाय तम् प्रयत्नेन पातय ॥३।११२।१०॥

sukhAya ananta.bhogAya tam prayatnena pAtaya ||3|112|10||

तस्य चञ्चलता या एषा त्व् अविद्या, राम, सा उच्यते ।

tasya caJcalatA yA eSA tu avidyA, rAma, sA ucyate |

वासना.पद.नाम्नीम् ताम् विचारेण विनाशय ॥३।११२।११॥

vAsanA.pada.nAmnIm tAm vicAreNa vinAzaya ||3|112|11||

अविद्यया वासनया तया अन्तश् चित्त.सत्तया ।

avidyayA vAsanayA tayA anta: citta.sattayA |

विलीनया त्याग.वशात् परम् श्रेय: अधिगम्यते ॥३।११२।१२॥

vilInayA tyAga.vazAt param zreya: adhigamyate ||3|112|12||

यत् तत् सद् असतो: मध्यम् यन् मध्यम् चित्त्व.जाड्ययो: ।

yat tat sat asato: madhyam yat madhyam cittva.jADyayo: |

तन् मनः प्रोच्यते, राम, द्वयो: दालायित.आकृति ॥३।११२।१३॥

tat mana: procyate, rAma, dvayo: dAlAyita.AkRti ||3|112|13||

जाड्य.अनुसंधान.हतम् जाड्य.आत्माकतया इद्धया ।

jADya.anusaMdhAna.hatam jADya.AtmAkatayA iddhayA |

चेतो जडत्वम् आयाति दृढ.अभ्यास.वशेन हि ॥३।११२।१४॥

ceta: jaDatvam AyAti dRDha.abhyAsa.vazena hi ||3|112|14||

विवेक.एक.अनुसंधानाच् चित् अंश.आत्मतया मनः ।

viveka.eka.anusaMdhAnAt cit aMza.AtmatayA mana: |

चित् एकताम् उपायाति दृढ.अभ्यास.वशात् इह ॥३।११२।१५॥

cit ekatAm upAyAti dRDha.abhyAsa.vazAt iha ||3|112|15||

पौरुषेण प्रयत्नेन यस्मिन्न् एव पदे मनः ।

pauruSeNa prayatnena yasmin eva pade mana: |

पात्यते तत्.पदम् प्राप्य भवति अभ्यास.त: हि तत् ॥३।११२।१६॥

pAtyate tat.pada.m prApya bhavati abhyAsa.ta: hi tat ||3|112|16||

पुनः पौरुषम् आश्रित्य चित्तम् आक्रम्य चेतसा ।

puna: pauruSam Azritya citta.m Akramya cetasA |

विशोकम् पदम् आश्रित्य निराशङ्क: स्थिरो भव ॥३।११२।१७॥

vizokam pada.m Azritya nirAzaGka: sthira: bhava ||3|112|17||

भव.भावनया मग्नम् मनसा एव न चेन् मनः ।

bhava.bhAvanayA magna.m manasA eva na cet mana: |

बलाद् उत्तार्यते राम तद् उपायो ऽस्ति न इतरः ॥३।११२।१८॥

balAt uttAryate rAma tat upAya: asti na itara: ||3|112|18||

मन एव समर्थम् वो मनसो दृढ.निग्रहे ।

mana* eva samartham va: manasa: dRDha.nigrahe |

अ=राजा क: समर्थ: स्याद् राज्ञो राघव, निग्रहे ॥३।११२।१९॥

a.rAjA ka: samartha: syAt rAjJa:, rAghava, nigrahe ||3|112|19||

तृष्णा.ग्राह.गृहीतानाम् संसार.अर्णव.रंहसि ।

tRSNA.grAha.gRhItAnAm saMsAra.arNava.raMhasi |

आवर्तैर् उह्यमानानाम् दूरे स्वम् मन एव नौ ॥३।११२।२०॥

Avartai: uhyamAnAnAm dUre svam mana* eva nau ||3|112|20||

मनसा एव मनश् छित्त्वा पाशम् परम.बन्धनम् ।

manasA eva mana: chittvA pAzam parama.bandhanam |

उन्मोचितो न येन आत्मा न असाव् अन्येन मोक्षयते ॥३।११२।२१॥

unmocita: na yena AtmA na asau anyena mokSayate ||3|112|21||

या या उदेति मनोनाम्नी वासना वासित.आन्तरा ।

yA yA udeti mana:nAmnI vAsanA vAsita.AntarA |

ताम् ताम् परिहरेत् प्राज्ञ: ततो ऽविद्या.क्षयो भवेत् ॥३।११२।२२॥

tAm tAm pariharet prAjJa: tata: avidyA.kSaya: bhavet ||3|112|22||

भोग.ओघ.वासनाम् त्यक्त्वा त्यज त्वम् भेद.वासनाम् ।

bhoga.ogha.vAsanAm tyaktvA tyaja tvam bheda.vAsanAm |

भाव.अभावौ ततस् त्यक्त्वा निर्विकल्प: सुखी.भव ॥३।११२।२३॥

bhAva.abhAvau tata: tyaktvA nirvikalpa: sukhI.bhava ||3|112|23||

अ=भावनम् भावनाया: तु एतावान् वासनाक्षय: ।

a.bhAvanam bhAvanAyA: tu etAvAn vAsanAkSaya: |

एष एव मनोनाश: त्व् अविद्या.नाश उच्यते ॥३।११२।२४॥

eSa eva mana:nAza: tu avidyA.nAza ucyate ||3|112|24||

यद् यत् संवेद्यते किम्चित् तत्र असंवेदनम् परम् ।

yat yat saMvedyate kimcit tatra a.saMvedanam param |

अ=संवित्तिस् तु निर्वाणम् दुःखम् संवेदनाद् भवेत् ॥३।११२।२५॥

a.saMvitti: tu nirvANam du:kham saMvedanAt bhavet ||3|112|25||

स्वेन एव तत्.प्रयत्नेन पुंस: संवेद्यते क्षणात् ।

svena eva tat.prayatnena puMsa: saMvedyate kSaNAt |

भावस्य अ=भावनम् भूत्यै तत् तस्मान् नित्यम् आहरेत् ॥३।११२।२६॥

bhAvasya a.bhAvanam bhUtyai tat tasmAt nityam Aharet ||3|112|26||

राग.आदयो ये मनसा ईप्सितास् ते

rAga.Adaya: ye manasA IpsitA: te

बुद्ध्वा इव तान्*तान् त्वम् अवस्तु.भूतान् ।

buddhvA iva tAn*tAn tvam a.vastu.bhUtAn |

त्यक्त्वा तदा अस्य अङ्कुरम् अस्त.बीजम्

tyaktvA tadA asya aGkuram asta.bIjam

मा हर्ष.शोकम् समुपैहि तृप्तः ॥३।११२।२७॥

mA harSa.zokam samupaihi tRpta: ||3|112|27||

॥

oॐm

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mAyA.iti.Adi .abhidha.m tata:||

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FM3113 NESCIENCE AND ILLUSION 1.OC10.11

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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