fm7003 3.ja20-21 On Letting-go .z43

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Jan 21, 2018, 9:16:28 PM1/21/18

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fm7003 3.ja20-21 On Letting-go .z43

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oॐm

~sv. RAMA asked: Since that which is cannot cease to be and since what is not cannot exist, how can awareness (experience) be made non~awareness or non-experience?

Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed.

When non~abandonment (or false abandonment) is mistaken for abandonment, the deluded ones who are like ignorant animals are possessed by the goblin of abandonment of activity.

For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.

On Letting-go

rAma said—

01|o/

अवेदनम् वेदनस्य मुनीन्द्र क्रियते कथम् ।

a-vedanam vedanasya muni~indra kriyate katham |

नासतो विद्यते भावो नाभावो विद्यते सत: ॥७।३।१॥

na_a-sata:_ vidyate bhAva:_ na_a-bhAva:_ vidyate sata: ||7|3|1||

a lack of knowing for the knowing

Lord.muni, how's it done?

what is not.So is known.to.be a bhAva-state.of.becoming?

no non-becoming is known.to.be in what.is.So!

* jd. passages like this may seem tediously annoying

but they are useful exercises in forming Ur concept of <sat> / <tat>

and the difference between bhavati Becoming & asti Being.So (in time & place)

~vlm.1 RÁMA said:--Tell me, O Sage, how it may be possible to convert our knowledge to ignorance, since it is impossible to make a nothing of something, as also to make anything out of a nothing.

~sv.1 RAMA asked: Since that which is cannot cease to be and since what is not cannot exist, how can awareness (experience) be made non~awareness or non-experience?

vasiShTha said—

02|o/

न_असतो विद्यते भावो न_अभावो विद्यते सतः ।

na_a-sata:_ vidyate bhAva:_ na_a-bhAva:_ vidyate sata: |

यदा तदा_एव सुकरम् वेदन~अवेदनम् स्वयम् ॥७।३।२॥

yadA tadA_eva su.karam vedana=a-vedanam svayam ||02||.

na asata: - not of the not-BeingSo

vidyate bhAva: - is the becomng known to be

na a.bhAva: vidyate - nor is a lack of becoming known to be

sata: - of the BeingSo

yadA tadA eva - when this is so then too

sukaram

vedana~a-vedanam svayam

At any time Vedana Understanding and Avedana Misunderstanding are a simple matter for anyone. ???

~vlm.2. Vasishtha replied:--Verily a nothing or unreality, cannot be something in reality; nor a real something can become an unreal nothing; but in any case where both of these (viz. reality as well as unreality of a thing) are possible, there the cognition and incognition of something, are both of them equally palpable of themselves. (This is termed a Chátushkotika Sunsaya or quadruplicate apprehension of something, consisting, of the reality or unreality of a thing, and the certainty or uncertainty of its knowledge).

~sv.2 VASISTHA replied: It is true that that which is ceases not and that which is not does not exist. Experience and non-experience are also that simple and easy of accomplishment.

03|o/

एतौ वेदन-शब्द~अर्थौ रज्जु-सर्प-भ्रम~उपमौ ।

etau vedana-zabda~arthau rajju-sarpa-bhrama~upamau |

असत्यौ उदितौ विद्धि मृग-तृष्ण~अम्भसा समौ ॥७।३।३॥

asatyau uditau viddhi mRga-tRSNa~ambhasA samau ||03||

know both of these word-meanings to be

like the rope/snake delusion

know them as arisen unrealities

the same as a mirage

~vlm.3. The two senses of the word knowledge (i.e. its affirmative and negative senses) are apparent in the instance of "a rope appearing as a snake": here the knowledge of the rope is certain, but that of the snake is a mistake or error. And so in the case of a mirage presenting the appearance of water. (Here the things snake and water prove to be nothing, and their knowledge as such, is converted to error or want of knowledge).

~sv.3 For the word 'experience' and what is indicated by it are born of falsehood or delusion. Hence, they give rise to sorrow.

विद् #vid -> #vedana‑ - finding, procuring •• #vedanam - the act of marrying (WEDding; cp. Bibl. usage "he knew his wife") said of both sexes, esp. the marriage of a #zUdra woman with a man of a higher caste • the act of finding, falling in with (gen.) MBh •• #vedanA - Knowledge [Perceptual Understanding], perception. Feeling, sensation; सत्त्वं रजस्तमश्चैव प्राणिनां संश्रिताः सदा । त्रिविधा वेदना चैव सर्वसत्त्वेषु दृश्यते ॥ Mb.12.194.29. •• #vedanIya‑ - to be denoted or expressed or meant by (end-comp.; -tA f.); to be (or being) felt by or as (end-comp.; -tA f. <-tva> n.) ib.; to be known or to be made known. — vedana is derived from >vid, and refers to rational knowledge, just as cetana derives from >cit, and refers to intuitive or irrational knowledge. - This Understanding or Apprehension can be Such or unSuch, So or not-So, true or false, like the apprehensions of rope and snake: etau vedana-zabdArthau rajju-sarpa-bhrama~upamau | asatyau uditau viddhi mRga-tRSNa~ambhasau samau || y7003.003.

*jd.3 – etau vedana-zabda~arthau - these two word-meanings rajju-sarpa-bhrama~upamau – like the rope/snake delusion a.satyau uditau viddhi – know as arisen unrealities mRga-tRSNa~ambhasA samau - the same as a mirage.

04|o/

अबोधस्_त्व्_अनयो: श्रेयान् बोधो दु:खाय च_एतयोः ।

abodha:_ tu_anayo: zreyAn bodha:_ du:khAya ca_etayo: |

तस्मात् सद्_एव बुद्ध्यस्व मा_असद्_बुद्ध्यस्व राघव ॥७।३।४॥

tasmAt sat_ eva buddhyasva mA _a-sat_ buddhyasva rAghava ||4||

but these

are unawakened to riches

and these also

are awakened to misery

from That / therefore

never investigate not-BeingSo

rAghava.

~vlm.4 It is better therefore to have no knowledge of these false appearances, whose knowledge tends to our misery only; wherfore know the true reality alone, and never think of the unreal appearance.

05|o/

जन्तोr_वेदन-शब्द~अर्थ-बोध: दु:ख-कर: पर: ।

janto:_vedana-zabda~artha-bodha: du:kha-kara: para: |

निष्कृत्य ज्ञप्ति-शब्द~अर्थ-बोधम् तिष्ठ यथास्थितम् ॥७।३।५॥

niSkRtya jJapti-zabda~artha-bodham tiSTha yathAsthitam ||05||

janto: - of a person

vedana-zabda~artha-bodha: -

one who has realized what the word "knowing" means

du:kha.kara: - misery.making

para: x

niSkRtya x

jJapti-zabda~artha-bodham - who has realized

tiSTha - remain

yathAsthitam – as~is.

~vlm.5. The conception of the sense of sensible perceptions, is the cause of woe of all living beings; therefore it is better to root out the sense of the perceptibles from the mind, and rely in the knowledge of the underlying universal soul only. (Taking the particulars in the sense of individual souls, is the cause of misery only).

~sv.4-5-6. Abandon this awareness of 'experience' and remain established in the awareness of the highest wisdom. The latter is nirvana.

06|o/

सर्व~अवबोध~अवसरे ज्ञप्ति-शब्द~अर्थयोर्_इह ।

sarva~avabodha~avasare jJapti-zabda~arthayo:_ iha |

निर्वाण~उदय* इति_एव परम् ॐ इति शाम्यताम् ॥७।३।६॥

nirvANa~udaya* iti_eva param OM iti zAmyatAm ||06||

sarva~avabodha~avasare – when there is full realization

jJapti-zabda~arthayo:_iha – the word jnapti.Knowing has two senses here +

nirvANa~udaya_ iti_eva – as the rise of nirvANa

param OM_iti zAmyatAm – and then ॐ the state of Peace.

~vlm.6. Leaving aside the knowledge of parts, and the sense of your perception of all sensible objects, know the whole as one infinite soul, in which you have your rest and nirvána extinction.

~sv.4-5-6. Abandon this awareness of 'experience' and remain established in the awareness of the highest wisdom. The latter is nirvana.

*jd. #sara -> #avasara – an occasion, a seasonable opportunity +

07|o/

शुभ~अ.शुभ~आत्म-कर्म स्वम् नाशनीयम् विवेकिना ।

zubha~a.zubha~atma-karma svam nAzanIyam vivekinA |

तन्_न_अस्ति_इत्य्_अवबोधेन तत्त्व-ज्ञानेन सिध्यति ॥७।३।७॥

tat_na_asti _iti_ avabodhena tattva-jJAnena sidhyati ||07||

his own karmas, pure or impure,

should be disabled ("That's not so!") by the vivekin.Discerner

and by that understanding he is adept in Thatness-Wisdom

~vlm.7. Destroy all your acts of merit and demerit, by the force of your discrimination; and your knowledge of the evanescence of your deeds, aided by your knowledge of truth, will cause the consummation of Yoga (Siddhi).

08|o/

कर्म-मूल-निकाषेण संसारः परिशाम्यति ।

karma-mUla-nikASeNa saMsAra: pari.zAmyati |

सुविचारितम् अन्विष्टम् यावत्_कर्म न विद्यते ॥७।३।८॥

su.vicAritam anviSTam yAvat_karma na vidyate ||08||

karma-mUla-nikASeNa x

saMsAra: parizAmyati - x +

su.vicAritam anviSTam x

yAvat_karma na vidyate - x.

#nikASa

#parizam

##anviSTa —¶mw* - sought, required. —¶jd – "after-wished", sought~after: suvicAritam anviSTam yAvat karma na vidyate y7003.008 —

~vlm.8. By rooting out the reminiscence of your acts, you put a stop to their results and your course in the world; and if you succeed to gain the object of your search (i.e. your spiritual knowledge), by means of your reason, you have no more any need of your action.

~sv.7-8-9 Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed.

09|o/

चिद्~रूपो बिल्व-मज्जान्तश्_चित्त-संज्ञाम् यद्_आत्मनि ।

cit~rUpa:_ bilva-majjAnta:_ citta-saMjJAm yat_ Atmani |

करोति तद्_यथा बिल्वान्_न स्वल्पम् अपि भिद्यते ॥७।३।९॥

karoti tat_ yathA bilvAn_ na svalpam api bhidyate ||09||

cid.rUpa:

Conscious Form

bilva-majjAnta: x

citta-saMjJAm x

yat_Atmani what in self

karoti tat is doing that

yathA bilvAn x

na svalpam api bhidyate - x.

~vlm.9. The divine intellect, like the Belfruit, forms within itself its pith and seeds (of future worlds), which lie hid in it, and never burst out of its bosom. (So all things are contained in divine mind).

~sv.7-8-9 Good and evil actions cease when it is realised that they do not exist in reality. Hence, one should enquire into the root of action till that root is destroyed.

10|o/

न यथा संनिवेश~अन्तः संनिवेशो-रतः पृथक् ।

na yathA saMniveza~anta: saMnivezas-rata: pRthak |

तथा नभो~ऽर्थ~आदि पृथङ्_ न परस्मान्_ मनाग्~अपि ॥७।३।१०॥

tathA nabha:_artha~adi pRthak_na parasmAt_ manAg~api ||10||

na yathA saMniveza~anta: x

saMnivezas-rata: pRthak - x +

tathA nabhas~artha~adi pRthak x

na parasmAn_manAg~api - x.

~sv.10-11 For just as everything that springs from the earth is non-different from the earth, even so all that arises out of consciousness is non-different from consciousness.

~vlm.10. As a thing contained in its container, is not separate from the containing receptacle, so all things that lie in the womb of space, are included in the infinite space of the universal soul (or the divine mind) which encompasses the endless vacuity in it.

11|o/

यद्_एव_अम्भस्_तद्_एव_अन्तर्.द्रवत्वम् अपृथग्_यथा ।

yat_eva_ ambha:_tat_eva_antar.dravatvam a.pRthak_yathA |

चित्त्वम् एवम् तथा चित्तम् तद्_रूपत्वात् तद्~अर्थयोः ॥७।३।११॥

cittvam evam tathA cittam tat_rUpatvAt tad~arthayo: ||11||

yat eva ambhas - as what is merely water

tad eva antar.dravatvam a.pRthag yathA -

that also is not different from its essential flow

cittvam evam tathA cittam - thus too citta.Affection is its conscious flow

tad rUpatvAt tad~arthayo: - x.

#citta

#cittva

~vlm.11. And as the property of fluidity, is never distinct from the nature of liquids; so the thoughts (of all created things), are never apart from the thinking principle of the Divine mind. (The words Chittam and Chittwam, and their meanings of the thought and mind, appertain to their common root the chit or intellect with which they are alike in sound and sense).

12|o/

यथा द्रवत्वम् पयसि यथा_आलोकश्_ च तेजसि ।

yathA dravatvam payasi yathA_ Aloka:_ ca tejasi |

तथा ब्रह्माण्य्_अ-तद्~भावम् चित्त्वम् चित्तम् च विद्यते ॥७।३।१२॥

tathA brahmANi_ a-tat~bhAvam cittvam cittam ca vidyate ||12||.

yathA dravatvam payasi - like fluidity in water

yathA Aloka: ca tejasi - like light in fire

tathA brahmANi a.tad-bhAvam x

cittvam cittam ca vidyate - x.

~vlm.12. Again as fluidity is the inseparable property of water, and light is that of fire; so the thoughts and thinking, inhere intrinsically in the nature of the Divine Intellect, and not as its separable qualities.

~sv.12 Liquidity is non-different from liquid; in the same way, in Brahman there is no division even between the mind and consciousness.

13|o/

चेतनम् कर्म तत्_स्वान्तर्निर्मूलम् भ्रम-यक्षवत् ।

cetanam karma tat_svAntar.nirmUlam bhrama-yakSavat |

उदेत्य्_अ.हेतुकम् तच्_चेन्_न_उदितम् तन्_न विद्यते ॥७।३।१३॥

udeti_a.hetukam tat_ cet_ na_uditam tat_na vidyate ||13||

cetana.Affectivitym

karma

tat_svAntar that in self

nirmUlam wo a root

bhrama-yakSavat – like a delusive ghost

udeti_a.hetukam arising causelessly

tat_cet that if

na_uditam not arisen

tat_na vidyate – that is not known.to.be

~vlm.13. Intellection is the action of the intellect, and its privation gives rise to the chimeras: of error in the mind; there is no other cause of error, nor does it last unless it rises in absence of reason.

~sv.13-14 The activity known as awareness arises without a cause in that consciousness; hence it is as good as non-existent, being non-different from consciousness.

14|o/

चेतनम् कर्म तच्_च_एतद्_भाति स्पन्द इवानिल: ।

cetanam karma tat_ca_etat_bhAti spanda_ iva_anila: |

अहेतुकम् यद्_आत्मा_एतद्_बहिर्_अन्तश्_च सार्ध-धी: ॥७।३।१४॥

a-hetukam yat_AtmA_etat_bahi:_anta:_ca sArdha-dhI: ||14||

cetanam karma x

tat_ca_etat_bhAti x

spanda iva_anila: - x +

a-hetukam yat_AtmA_etat x

bahi:_anta:_ca sArdha-dhI: - x.

~vlm.14. Intellection is the action of the intellect, as fluctuation is that of the wind; and it is by means of their respective actions, that we have our perceptions of them. But when the soul ceases from action, then both of these (viz: our intellection and perceptions) are at a utter stop within and without us. (i.e. The soul is the prime mover of our inward and outward senses).

~sv.13-14 The activity known as awareness arises without a cause in that consciousness; hence it is as good as non-existent, being non-different from consciousness.

15|o/

विस्तार: कर्मणाम् देह: सोहंता_आत्मा स-संसृतिः ।

vistAra: karmaNAm deha: sohaMtA_ AtmA sa-saMsRti: |

अ-चेतना~अन्.अहंत्वेन शाम्यत्य्_अस्पन्द-वातवत् ॥७।३।१५॥

a-cetanA~an.ahaMtvena zAmyati_a.spanda-vAtavat ||15||

vistAra: karmaNAm deha: x

sohaMtA_AtmA sa-saMsRti: x

a-cetanA=an~ahaMtvena x

zAmyati_a-spanda=vAtavat - x.

~vlm.15. The body is the field and scope of our actions, and our egoism spreads itself over the world; but our insensibility and want of egoism, tend to put away the world from us as want of force puts down the breeze.

~sv.15-16 Action is rooted in the body which is rooted in the egosense. If the apprehension of the egosense is abandoned, it ceases.

#vistAra

16|o/

अचेतनाद्_अनन्त~आत्मा भूत्वा ज्ञो_ऽप्य्_उपल~उपमः ।

a-cetanAt_ ananta~atmA bhUtvA jJa:_api_upala~upama: |

संसार-मूल-कषणम् कुरु क्रीड-मुख~अग्रवत् ॥७।३।१६॥

saMsAra-mUla-kaSaNam kuru krIDa-mukha~agravat ||16||

a-cetanAt x

ananta~atmA x

bhUtvA jJa:_api_upala~upama: x

saMsAra-mUla-kaSaNam x

kuru x

krIDa-mukha~agravat - x.

~vlm.16. Insensibility of the body and mind, renders the intelligent soul, as dull as a stone; therefore root out the world from thy mind, as a boar uproots a plant with its tusk; (by means of your insensibility of it, and the full sense of God alone in thee).

~sv.15-16 Action is rooted in the body which is rooted in the egosense. If the apprehension of the egosense is abandoned, it ceases.

कष् #kaS - to rub -> कष् #kaSa - scraping, rubbing. #nikaSa: - the jeweler's touchstone, used to test the purity of gold • http://en.wikipedia.org/wiki/Touchstone (assaying tool). - mana: prayAti nairmalyam nikaSeNa iva kAJcanam || y6081.040. •• #kaSaNa‑ - (ifc.) rubbing one's self on, adapting one's self to BhP.x,90,49 •• the touching or testing of gold by a touchstone.

17|o/

कर्म-बीज-कला-कोश=त्याग* एवम् कृto भवेत् ।

karma-bIja-kalA-koza=tyAga:_ evam kRta: bhavet |

न_अन्यथा राघव_अन्तस्_ते शान्तम् अस्तु सदा स्थितम् ॥७।३।१७॥

na_anyathA rAghava_ anta:_te zAntam astu sadA sthitam ||17||

karma-bIja-kalA-koza=tyAga_ - in abandonment the karma-seed with its constituent traces

evam kRta: bhavet - so it should be done

na anyathA - not otherwise

rAghava

anta:_te zAntam - at pece within, you

astu sadA sthitam - should ever be in that state.

~vlm.17. In this way only, O Ráma, you can get rid of the seed vessel of action in your mind; and there is no other means of enjoying the lasting peace of your soul besides this.

~sv.17-18 Thus is the root of action destroyed.

कल् #kal* -> #kalA (etym. doubtful) - a small part of anything [a bit] any single part or portion [byte] of a whole • a digit or 1/16th of the moon's diameter • (personified as a daughter of *kardama and wife of *marIci) • a division of time • (in prosody) a syllabic instant • a term for the seven substrata of the elements or *dhAtus of the human body (viz. flesh, blood, fat, phlegm, urine, bile, and semen • an atom • (with *pAzupatas) the elements of the gross or material world.

*jd.17 - karma-bIja-kalA-koza=tyAga_ - in abandonment the karma-seed with its constituent traces evam kRta: bhavet - so it should be done na anyathA - not otherwise rAghava anta:_te zAntam - at peace within, you astu sadA sthitam - should ever be in that state.

18|o/

कर्म-बीज-कला=त्यागे त्व्_एतस्माद्_इतर~आत्मनि ।

karma-bIja-kalA=tyAge tu_ etasmAt_ itara~atmani |

अविद्यमाने जीवस्य तज्ज्ञैर्_विदित-वस्तुभिः ॥७।३।१८॥

avidyamAne jIvasya tajJai:_vidita-vastubhi: ||18||

karma-bIja-kalA=tyAge tu - but abandonment any part of the karma-seed

etasmAt_itara~atmani - then in another soul

avidyamAne - in the ignorance

jIvasya - of the Living jIva

taj.jJai:_vidita-vastubhi: ... xx

~vlm.18. After the germinating seed of action is removed from the mind, the wise man loses the sight of all temporal objects, in his full view of the holy light of God.

~sv.17-18 Thus is the root of action destroyed.

19|o/

शान्तैर्_न गृह्यते किम्चिन्_न च संत्यज्यते_ऽपि च ।

zAntai:_ na gRhyate kim.cit_ na ca saMtyajyate_api ca |

त्यागादानेन जानन्ति ततस्_तै: शान्त-मानसम् ॥७।३।१९॥

tyAgÂdAnena jAnanti tata:_ tai: zAnta-mAnasam ||19||

zAntai:_na gRhyate kim.cit - by the Peaceful nothing whatever is grasped

na ca saMtyajyate_api ca - nor too is it renounced

tyAgAdAnena fuzzy Â – adAna/AdAna x

jAnanti tatas tai: zAnta-mAnasam - they know from that a peaceful Mind.

~vlm.19. The holy saints never seek to have, nor dare to avoid or leave any employment of their own choice or will; (but they do whatever comes in their way, knowing it as the will of God and must be done). They are therefore said to be of truely saintly souls and minds, who are strangers to the preference or rejection of anything: (lit. to the acceptance or avoidance of a thing).

~sv.19-20 They in whom action has thus ceased are eager neither to renounce nor to possess. They remain established in what is and their actions are spontaneous; in fact, they do nothing.

*jd.19 - zAntai:_na gRhyate kim.cit - by the Peaceful nothing whatever is grasped na ca saMtyajyate_api ca - nor too is it renounced tyAgAdAnena fuzzy Â – adAna/AdAna x jAnanti tatas tai: zAnta-mAnasam - they know from that a peaceful Mind.

20|o/

आकाश-शून्य-हृदयैर्_ज्ञैर्_यथास्थितम् आस्यते ।

AkAza-zUnya-hRdayai:_ jJai:_ yathAsthitam Asyate |

क्रियते च यथा-प्राप्तम् न_अप्य्_एतै: क्रियते_अपि च ॥७।३।२०॥

kriyate ca yathA-prAptam na _api_ etai: kriyate _api ca ||20||

with the Hearts of the wise as empty as space

yathAsthitam Asyate –

let it be as~it~is

kriyate ca yathA-prAptam

and it is done as~it-happens

na api etai: -

yet not by them

kriyate api ca –

nor even done.

~vlm.20. Wise men sit silent where they sit and live as they live, with their hearts and minds as vacant as the vacuous sky; they take what they get, and do what is destined to them as they are unconscious of doing them. (The vacant mind without any care or thought, is like a clear mirror the untainted seat of the Holy God).

~sv.19-20 They in whom action has thus ceased are eager neither to renounce nor to possess. They remain established in what is and their actions are spontaneous; in fact, they do nothing.

#as —> #As —> #Asyate - pr. ps. sg. 3 | ca. pr. ps. sg. 3

*jd.20 - आकाश.शून्य-हृदयैः ज्ञैः With the Hearts of the wise as empty as space यथास्थितम् आस्यते let it be as~it~is क्रियते च यथा-प्राप्तम् and it is done as~it-happens न अपि एतैः yet not by them क्रियते अपि च nor even done.

21|o/

प्रवाह-पतितम् सर्वम् स्पन्दते शान्त-मानसम् ।

pravAha-patitam sarvam spandate zAnta-mAnasam |

तेषाम् कर्मेन्द्रियाण्य्_एवम् अर्ध-संसुप्त-बालवत् ॥७।३।२१॥

teSAm karma~indriyANi_evam ardha-saMsupta-bAlavat ||21||

pravAha-patitam - fallen in the current

sarvam - everything

spandate - moves/vibrates

zAnta-mAnasam - peaceful-mind

teSAm - of them

karma~indriyANi evam - action-organs thus

ardha-saMsupta-bAlavat - like a child half~asleep.

~sv.21 As objects borne down by a flood move non-volitionally, they work merely with their organs of action.

~vlm.21. As sediments are swept away by the current of the stream, so the saintly and meek minded men are moved to action by a power not their own; they act with their organs of action with as much unconcern, as babes have the movements of their bodies, in their half-sleeping state.

*jd.21 - pravAha-patitam - fallen in the current sarvam - everything spandate - moves/vibrates zAnta-mAnasam - peaceful-mind teSAm - of them karma~indriyANi evam - action-organs thus ardha-saMsupta-bAlavat - like a child half~asleep.

22|o/

रसे निर्वासने लब्धे रसा* अप्य्_ अति.तीरसा: ।

rase nir.vAsane labdhe rasA:_ api_ ati.tIrasA: |

न_अन्तस्_तिष्ठन्ति न बहिर्_अज्ञान-निपुणा इव ॥७।३।२२॥

na_anta:_tiSThanti na bahi:_ajJAna-nipuNA iva ||22||

rase nirvAsane labdhe – when the Essence without.Imprint is got

rasA: api_ati.tIrasA: - altho essences are transcendent

na_anta:_tiSThanti – not inside do they take.place

na bahi: - nor outside like those adept in unWisdom.

* jd. rasa has many senses, from the flavors of food to the moods of poetry

to the sap of trees and the blood of Humans

to the Pith or Essence of anything.

Affective Attachment effects an Imprint on *rasa

~vlm.22. As the sweetest things appear unsavoury to those, that are satiate and sated with them; so do the delights of the world, seem disgusting to them, that are delighted with divine joy in themselves; and with which they are so enrapt in their rapture, as to become unconscious of what is passing in and about them like insane people.

23|o/

कर्मणो वेदनम् त्यागः स* च सिद्धः: प्रबोधतः ।

karmaNa: vedanam tyAga: sa* ca siddha: pra.bodhata: |

अवस्तु न_इतरेन_ अर्थः किम् कृतेन_आकृतेन वा ॥७।३।२३॥

avastu na_itarena_artha: kim kRtena_ AkRtena vA ||23||

one who abandons the knowledge of karma

who is a realized Adept

is without reality

not otherwise

how is anything done or not-done by hir?

~sv. Such an understanding or awakening of intelligence alone is the abandonment of action.

What is the use of 'doing' or of 'desisting'?

24|o/

अवेदनम् असंवेद्यम् यद्_अवासनम् आसितम् ।

a.vedanam a.saMvedyam yat_ a.vAsanam Asitam |

शान्तम् समम् अन्~उल्लेखम् स* कर्म-त्याग* उच्यते ॥७।३।२४॥

zAntam samam an.ullekham sa* karma-tyAga* ucyate ||24||

a-vedanam – without-knowledge

a-saMvedyam yat – without-conceptuality, which is

a-vAsanam Asitam – without-vAsanA.Imprints seated.dwelling.in

zAntam - at.peace

samam - the Same/Equal

an~ullekham - indescribable

sa karma-tyAga ucyate –

such they.say is abandonment of karma.

~vlm.24. An action done without a desire, is an act of unconsciousness; and they are not recognized as our actions, which have no traces of them in our minds. (Hence all involuntary acts and those of insanity, are reckoned as no doings of their doer).

~vwv.2203/24. That is called the renunciation of action which is remaining desireless, without sense-perception, without objects to be known, tranquil, even and without utterance. ~vwv.2064 - ... which is remaining desireless without feeling, without objects to be known,, calm ...

~sv.24-25 It is the cessation of the awareness of action and of experience, the giving up of conditioning and thus the attainment of peace and the state of equilibrium that is known by the expression 'abandonment of action'.

25|o/

अपुन:स्मरणम् सम्यक्_चिर-विस्मृत=कर्म तत् ।

a-puna:smaraNam samyak_ cira-vismRta=karma tat |

स्थितम् स्तम्भ~उदर-समम् स कर्म-त्याग उच्यते ॥७।३।२५॥

sthitam stambha~udara-samam sa* karma-tyAga* ucyate ||25||

a=puna:-smaraNam - not~again remembering

samyak_cira-vismRta=karma tat - that together.with the lengthy act of forgetting

sthitam stambha~udara-samam - set like the interior of a post

that is said to be "abandonment karma"

~vlm.25. An act which is not remembered, and which is forgotten as if it were buried in oblivion, is as no act of its doer; and this oblivion is equal to the abandonment of action.

*jd.25 - अ=पुनः-स्मरणम् Not~again remembering, सम्यक्_चिर-विस्मृत=कर्म तत् that together.with the lengthy act of forgetting स्थितं स्तम्भ~उदर-समम् set like the interior of a post सः कर्म-त्यागः उच्यते that is called "abandonment karma".

26|o/

अ-त्यागम् त्यागम् इति ये कुर्वन्_ते व्यर्थ-बोधिनः ।

a-tyAgam tyAgam iti ye kurvan_te vyartha-bodhina: |

सा भुङ्क्ते तान्_पशून्_ज्ञान-कर्म-त्याग-पिशाचिका ॥७।३।२६॥

sA bhuGkte tAn_ pazUn_ jJAna-karma-tyAga-pizAcikA ||26||

a-tyAgam - non~abandonment

tyAgam iti - as abandonment

ye kurvan - who do

te vyartha-bodhina: - they are the misrealized

sA bhuGkte tAn pazUn – she eats those beasts

jJAna-karma-tyAga-pizAcikA – the Wisdom.karma~abandoned Cannibaless.

~sv.26 When non~abandonment (or false abandonment) is mistaken for abandonment, the deluded ones who are like ignorant animals are possessed by the goblin of abandonment of activity.

~vlm.26. He who pretends to have abandoned all action, without abandoning (or effacing) them from his mind, is said to be a hypocrite, and is devoured by the monster of his hypocrisy: (of this nature are the false fakirs, who pretend to have renounced the world).

27|o/

स.मूल-कर्म-संत्यागेन_एव ये शान्तिम् आस्थिताः ।

sa.mUla-karma-saMtyAgena_eva ye zAntim AsthitA: |

न_एव तेषाम् कृतेन_अर्थः नाकृतेन_इह कश्चन ॥७।३।२७॥

na_eva teSAm kRtena _artha: na_a.kRtena _iha ka:cana ||27||

only thru getting it roots&all

casting that karma out

do they settle in peace

they do not get their goal by action

nor by inaction anyhow

sa.mUla-karma-saMtyAgena_eva ye zAntim AsthitA: x

na_eva teSAm kRtena _artha: na_a.kRtena _iha ka:cana - x.

~vwv.2204/27. For those who are established in peace merely by the complete renunciation of actions along with the roots, there is no advantage by what is done nor anything by what is not done here.

~vlm.27. They who have rooted out the prejudice of actions from their lives, and betaken themselves to the rest and refuge of inaction, are freed from the expectation of reward of whatever they do, as also from the fear of any evil for what they avoid to perform.

28|o/

स-मूलम् अलम् उद्धृत्य कर्म-बीज-कलाम् इति ।

sa-mUlam alam uddhRtya karma-bIja-kalAm iti |

नित्यम् एक-समाधानास्_तज्ज्ञास्_तिष्ठन्त्य्_अत: सुखम् ॥७।३।२८॥

nityam eka-samAdhAnA:_ tajjJA:_ tiSThanti_ ata: sukham ||28||

sa-mUlam alam - completely with the root

uddhRtya karma-bIja-kalAm iti x

nityam x

eka-samAdhAnA: tajjJA: x

tiSThanti ata: sukham - they remain hence happy.

~vlm.28. They who have extirpated the seeds of action, with their roots and germs, from the ground of their minds, have always an undisturbed tranquility to rest upon, and which is attended with a serene delight to those that have made hebitude their habit.

~sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity. They enjoy supreme peace whether they live in their house or in a forest.

प्रवाह-पतिते कार्ये ईषत्-स्पन्दा: अ-तन्-मया: ।

pravAha-patite kArye ISat-spandA: a.tan-mayA: |

घूर्णमान इव क्षीबा: यन्त्र-संचरिता: इव ॥७।३।२९॥

ghUrNamAna_ iva kSIbA: yantra-saMcaritA: iva ||29||

pravAha-patite kArye x

ISat-spandA: a.tan-mayA: x

ghUrNamAna_ iva x

kSIbA: yantra-saMcaritA: iva - x.

~vlm.29. The meek are slightly moved in their bodies and minds, by the current of business in which they have fallen; but the reckless are carried onward whirling in the torrent, like drunken sots reclining on the ground, or as anything moved by a machine, (or as the machines of an engine),

30||o/

मोक्ष-लक्ष्म्या विलासिन्या व्यसन~उपहता* इव ।

mokSa-lakSmyA vilAsinyA vyasana~upahatA:_ iva |

अर्ध-सुप्त-प्रबुद्ध~आभाः काम् अप्य्_ अवनिम् आगताः ॥७।३।३०॥

ardha-supta-prabuddha~abhA: kAm api_avanim AgatA: ||30||

mokSa-lakSmyA: vilAsinyA: - w x

vyasana~upahatA: iva - w x

ardha-supta.prabuddha~abhA: - half sleeping/waking light/appearances

kAm api_avanim AgatA: - x.

~vlm.30. Those who are seated in any stage of yoga, and are graced with the calmness of liberation, appear as cheerful as men in a play house, who are half asleep and half~awake over the act in this great theatre of the world.

31|o/

यत् स.मूलम् परित्यक्तम् तत् त्यक्तम् इति कथ्यते ।

yat sa.mUlam parityaktam tat tyaktam iti kathyate |

अ-मूल.काषस्_त्यागो य: स* शाखाल-वन~उपमः ॥७।३।३१॥

a-mUla.kASa:_tyAga:_ ya: sa:_ zAkhAla-vana~upama: ||31||

yat - what is

sa.mUlam parityaktam – together.with the root cast.off

tat - that is

tyaktam iti kathyate - "abandoned", so it is said

a-mUla.kASa: tyAga: - wo uprooting, abandoning

ya: - who is

sa: - he is

zAkhAla-vana~upama: - x.

~vlm.31. That is said to be wholly extirpated, which is drawn out by its roots, or else it is like the destroying of a tree by lopping its branches which will grow again, unless it is uprooted from the ground.

#zAkhAla – Calamus sotang, the Wicker Plant used in cane furniture, etc.

32|o/

अकृष्ट-मूल-शाखा~अग्र-लवनः कर्म-पादपः ।

a.kRSTa-mUla-zAkhA~agra-lavana: karma-pAdapa: |

पुनः शाखा-सहस्रेण दुःखाय परिवर्धते ॥७।३।३२॥

puna: zAkhA-sahasreNa du:khAya pari.vardhate ||32||

akRSTa-mUla-zAkhA~agra-lavana: -

x akRSTa-root-branch~agra-lavana

karma-pAdapa: x

puna: zAkhA-sahasreNa - again with a 1000 branches

du:khAya parivardhate - x.

~AB. na kRSTam unmUlitam mUlam yatra tathA-vidham zAkhAgra-lavanam yasya ||

~vlm.32. So the tree of acts (the ceremonial code), though lopped off of its branches (of particular rites and ceremonies), will thrive again if it is left to remain, without uprooting it by the ritual (of acháras).

33|o/

अ-वेदन~आत्मना तेन कर्म-त्यागो_ऽङ्ग सिध्यति ।

a-vedana~atmanA tena karma-tyAga:_aGga sidhyati |

क्रमेण न_इतरेण_अत* एतद्_एव_आहरन् भव ॥७।३।३३॥

krameNa na_itareNa _ata:_ etat_ eva _Aharan bhava ||33||

a.vedana~atmanA tena –

by that un.knowing soul

karma-tyAga: aGga sidhyati –

abandonment action indeed succeeds

krameNa na itareNa –

w another process

atas –

hence

etad eva Aharan bhava –

this-only practising become.

~vlm.33. It is enough for your abandonment of acts, to remain unconscious of your performance of them; and the other recipes for the same (as given before) will come to you of themselves.

~AB. tena prAguktena krameNa_Aharann abhyasyan bhava tiSTha ||

*jd.33 - a.vedana~atmanA tena - by that un.knowing soul karma-tyAga: aGga sidhyati - abandonment action indeed succeeds krameNa na itareNa - w another process atas - hence etad eva Aharan bhava - this-only practising become.

34|o/

ये त्व्_एवम् कर्म-संत्यागम् अकृत्वा_अन्यत्_प्रकुर्वते ।

ye tu_evam karma-saMtyAgam a.kRtvA_anyat_prakurvate |

अ-त्यागम् त्याग-रूप~आत्म गगनम् मारयन्ति ते ॥७।३।३४॥

atyAgam tyAga-rUpa~atma gaganam mArayanti te ||34||

ye tu_evam karma-saMtyAgam a.kRtvA - but thus not having done the abandonment of karma

anyat_prakurvate - something.else is.done

a-tyAgam tyAga-rUpa~atma - non~abandonment with the form and nature of Self

gaganam mArayanti te - they destroy the sky/way.

~vwv.2206/34. But, those who, not having performed complete renunciation of actions in this manner, accomplish a different non-renunciation consisting of the appearance of renunciation, kill (as it were) the sky.

~vlm.34. Whoever adopts any other method of getting rid of his actions, besides those prescribed herein; his attempts of their abandonment are as null and void, as his striking the air, (in order to divide it). (Out ward abandonment of anything is nothing, unless it is done so from the mind).

35|o/

बोध~आत्मकतया कर्म-त्यागः सम्पद्यते स्वयम् ।

bodha~atmakatayA karma-tyAga: sampadyate svayam |

दग्ध-बीजा* निरिच्छ~उच्चैर्_अक्रिया_एव भवेत् क्रिया ॥७।३।३५॥

dagdha-bIjA:_ nir.iccha~uccai:_a.kriyA_eva bhavet kriyA ||35||

the state of a realized Selfling

—karma~abandonment—

produces only sterile seeds

in such high desirelessness

inActivity becomes Activity

~vlm.35. It is the rational abandonment of a thing, that makes its true relinquishmcnt, and whatever is done unwilfully, is like a fried grain or seed, that never vegetates nor brings forth its fruit.

~sv. For they who have rightly understood the truth concerning abandonment of action have nothing whatsoever to do with activity nor with inactivity.

~AB. niricchA jIvanmuktikriyA uccai:_mahArambhApi dagdhabIjetyakriyaiva | na hi mahAn api dagdhatantu: paTAbhAsa: paTo bhavatÎti bhAva: ||

36|o/

बुद्धि-इन्द्रिय-ईहितम् कर्म स-फलम् रस-भावनात् ।

buddhi~indriya~Ihitam karma sa-phalam rasa-bhAvanAt |

वेष्टितव्यम् कु-दाम्ना_इव स्पन्दो_ऽन्य: निष्फलो_ऽङ्ग-जः ॥७।३।३६॥

veSTitavyam ku-dAmnA _iva spanda:_anya:_ niS.phala:_ aGga-ja: ||36||

buddhi~indriya~Ihitam - wished by the favulty of Intellect

karma with its fruit sa-phalam

rasa-bhAvanAt - x +

veSTitavyam ku-dAmnA_iva spanda: anya: niSphala:_aGga-ja: xx

#dAman

#veSTitavya - to-be-"vested"

~vlm.36. But the act that is done with the will and bodily exertion, becomes productive with the moisture of desire; but all other efforts of the body without the will, are entirely fruitless to their actor.

37|o/

कर्म-त्यागे स्थिते बोधाज्_जीवन्.मुक्तो वि.वासनH ।

karma-tyAge sthite bodhAt_ jIvan.mukta:_ vi.vAsana: |

गृहे तिष्ठत्व्_अरण्ये वा शाम्यत्व्_अभ्येतु वा_उदयम् ॥७।३।३७॥

gRhe tiSThatu_ araNye vA zAmyatu_ abhyetu vA_ udayam ||37||

karma-tyAge sthite - when abandonment-karma is the state

bodhAt - after realization

jIvan.mukta: - Living.Free=

vi.vAsana: - Imprint-free +

gRhe tiSThatu - at.home remain

araNye vA zAmyatu - or in the forest peace

abhyetu vA_udayam - or rise to success.

~vlm.37. After one has got rid of his action, and freed himself from further desire; he becomes liberated for life (Jivan—mukta), whether he may dwell at home or in the woods, and live in poverty or affluence.

~vwv.2207/37. When the desireless one, liberated while living, is established in renunciation of actions on account of knowledge (or becoming awake to the Truth), let him abide in his house or in the forest; let him be extinguished or meet with elevation. (It does not matter.)

38|o/

गेहम् एव_उपशान्तस्य विजनम् दूर-काननम् ।

geham eva_ upazAntasya vijanam dUra-kAnanam |

अशान्तस्य_अपि_अरण्यानि विजना सजना पुरी ॥७।३।३८॥

azAntasya_api_ araNyAni vi.janA sa.janA purI ||38||

a person of peace

is at.home in a distant forest solitude

but one not-peaceful

trades forest solitude for a populous city

~vwv.2208/38. The house is quite a solitary distant forest, to one who is tranquil. Even forests are (like) a lonely city having living beings, to one who is not tranquil.

~sv.38 To the peaceful a house is like a forest and to the restless even a forest is like a crowded city.

~vlm.38. The contented soul is as solitary at home, as in the midst of the farthest forest; but the discontented mind find the solitary forest, to be as thickly thronged with vexations as the circle of a familyhouse.

39|o/

परिशान्त-मतेर्_ज्ञस्य स्वप्ने_'प्य्_अप्राप्त-मानवा ।

parizAnta-mate:_ jJasya svapne_ api _a.prApta-mAnavA |

निर्मला वितता घृदा हृद्य्_एव वन-भूमिका ॥७।३।३९॥

nirmalA vitatA ghRdA hRdi_eva vana-bhUmikA ||39||

parizAnta-mate: jJasya - of the peaceful thought of the wise

svapne api - even in dream

a.prApta-mAnavA – she is not.got Human

nirmalA Immaculate

vitatA x

hRdyA iva / hRdi eva

this may be a pun

vana-bhUmikA - x.

#vanabhUmikA – forest plain/plane -

~vlm.39. The quiet and calmly composed spirit, finds the lonely woodland, where a human being is never to be seen even in a dream, to be as lovely to it as the bosom of a family dwelling.

~sv.39-40 To one who is at peace, the entire world is a peaceful forest.

40|o/

ज्ञस्य निर्वाण-द्र्श्यस्य निस्पन्द~अर्था नभोमयी ।

jJasya nirvANa-drzyasya nispanda~arthA nabhomayI |

शान्त~अशेष-विशेष~अर्था जगद्_एव महाटवी ॥७।३।४०॥

zAnta~azeSa-vizeSa~arthA jagat_ eva mahATavI ||40||

jJasya nirvANa-drzyasya x

nispanda~arthA nabhomayI x

zAnta~azeSa-vizeSa~arthA x

jagad eva mahATavI - x.

~vlm.40. The wise man who has lost the sight of the visibles, and of the endless particulars abounding in this forest of the world, beholds on every side the silent and motionless sphere of heaven spread all around him.

~sv.39-40 To one who is at peace, the entire world is a peaceful forest.

41|o/

अनन्त-संकल्पवतो हृदय.स्थ-जगत्-स्थिते: ।

ananta-saMkalpavata:_ hRdaya.stha-jagat-sthite: |

हृद्य्_एव_आवर्तते भूमिर्_अज्ञस्य_अखिल-सागरा ॥७।३।४१॥

hRdi_ eva_Avartate bhUmi:_ ajJasya _akhila-sAgarA ||41||

ananta-saMkalpavata: x

hRdaya-stha-jagat-sthite: - x +

hRdi_eva Avartate bhUmi: x

ajJasya_akhila-sAgarA - x.

~vlm.41. The thoughtless ignorant, whose insatiate ambition grasps the whole universe in his heart, rolls over the surface of the earth and all its boisterous seas with as much glee as upon a bed of flowers.

~sv.41-42-43 To one who is restless with a thousand thoughts, it is an ocean of sorrow.

~vlm.43. The wide earth with all her cities and towns, and distant districts and countries, which are so full of mutual strife and broil, appear to the soiled soul of the gross-headed and greedy, as if they are reflected in their fai:_forms in the mirror of their minds; or painted in their bright colours upon the canvas of their hearts. (Worldly men are so infatuated with the world, that they take side of things for fai:_and bright).

~sv.41-42-43 To one who is restless with a thousand thoughts, it is an ocean of sorrow.

42|o/

जनस्य_अज्ज्ञस्य दीनस्य विविध-द्वन्द्व-संकटा ।

janasya_ajJasya dInasya vividha-dvandva-saMkaTA |

सारम्भा विविधा~आकारा हृदि_एव ग्राम-मण्डली ॥७।३।४२॥

sArambhA vividhA~akArA hRdi_eva grAma-maNDalI ||42||

janasya ajJasya dInasya x

vividha-dvandva-saMkaTA x

sa~arambhA vividhA~akArA x

hRdi eva x

grAma-maNDalI - x.

~vlm.42. All these cities and towns, which are so tumultuous with the endless of men, appear to the ignorant and moneyless man as a garden of flowers; where he picks up his worthless penny with as much delight as holy men cull the fragrant blossoms to make their offerings to holy shrines.

~sv.41-42-43 To one who is restless with a thousand thoughts, it is an ocean of sorrow.

43|o/

विविध-कार्य-विकार-दशामयी

vividha-kArya-vikAra-dazAmayI

स=पुर-पत्तन-मण्डल-पर्वता ।

sa=pura-pattana-maNDala-parvatA |

मुकुर-कोश इव प्रतिबिम्बिता

mukura-koza* iva prati.bimbitA

हृदि भवत्य्_अमला मलिने मही ॥७।३।४३॥

hRdi bhavati_ amalA maline mahI ||43||

vividha-kArya-vikAra-dazAmayI x

sa-pura-pattana-maNDala-parvatA x

mukura-koza iva pratibimbitA x

hRdi bhavati x

amalA maline mahI - x.

~sv.41-42-43 To one who is restless with a thousand thoughts, it is an ocean of sorrow.

oॐm

ÂUUMmmmm....

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

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

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

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

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oॐm

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

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DAILY READINGS sn 21 January

fm4057 2.ja20-21 AN UNANSWERED QUESTION .z58

https://www.dropbox.com/s/r88r7a8r12qvitk/fm4057%202.ja20-21%20AN%20UNANSWERED%20QUESTION%20.z58.docx?dl=0

fm7003 3.ja20-21 On Letting-go .z43

https://www.dropbox.com/s/4k5ed421ys4yecm/fm7003%203.ja20-21%20On%20Letting-go%20.z43.docx?dl=0

fm1014 1.ja21 ON LIFE .z22

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि~अभिधम् तत:॥

mAyA.iti.Adi ~abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

fm7003 3.ja20-21 On Letting-go .z43.docx

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