fm5036 2.mr24-25. prahrAda's Song .z80

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Mar 25, 2017, 1:58:00 PM3/25/17

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fm5036 2.mr24-25. prahrAda's Song .z80

work in progress .v17

work in progress .v15,16

latest update:

https://www.dropbox.com/s/kk51gpbknvgzcqb/fm5036%202.mr24-25.%20prahrAda%27s%20Song%20.z80.docx?dl=0

RAMANA SUMS IT UP (The hrdaya-kuhara Quatrain)

this sarga.Canto is the work of one I call the zrI (shrI) poet,

who has the powerful vAsanA to append "-zrI"

whenever he wants a syllable two mAtras long, with a double-consonant.

alas, the zrI sometimes sounds to me like a kRSNa-bhakta (Krishna Devotee)'s "ecSTATic",

as in "The Prasad was ecSTATic!"

(some ecstasy!)

he is one ahaMkAra."I"dentity or literary "persona";

there is too the Prosewriter

(prose is just one of many Poetic Forms in saMskRta.Literature & uncommon here;

I've indicated prose passages with italics)

;

and then there's the Easy Storyteller,

who is kAvya.compound-complexity=often.sparing,

writing simple stuff;

his dread friend the kAvya Poet,

who likes to create compounds that are 32 syllables long.

four Ants in vAlmIki's Anthill.

four voices of one poet.

I was delighted to find in this Sarga, a Term I'd long been looking-for, <ahamaham>.

it appears in the first Sanskrt poem that I learned by.heart.

it was, of course, by my Guru, whom I call 'ramaNa' without the zrI.

he is my mountain lover.

POEM-BEGGAR

a serious student (I forget his name)

was trying to write a saMskRta quatrain

(perhaps it was an exercise assignment),

in which each line has to match a particular pattern of long and short syllables.

he chose to write an Arya.

the formal pattern begins

(L long; S Short), S-S-S S-S-S S-L, DUH-duh-duh DUH-duh-duh. diddle-uh duddle-uh, beginagain Finnegan.... hRdaya-kuhara ... madhye!

"In the Heart-Cave's Middle", the boy sat for a long time, as he searched for the next half-line (Pada). L-S-L-S-L-L.

He tried to sing the rhythm, he invoked the River Goddess,

and he was about.to.gnash his teeth when he thought,

"I know: I'll give it to Bhagavan, he knows Sanskrit."

Based on the first half-line, ramaNa made this Verse:

हृदय.कुहर-मध्ये केवलं ब्रह्म.मात्रं

ह्यहम.हमिति साक्षदात्म.रूपेण भाति ।

हृदि विश मनसा स्वं चिन्वता मज्जता वा

पवन-चलन-रोधादात्म-निष्ठो भव त्वम् ॥

हृदयकुहरमध्ये केवलं hRdaya-kuhara=madhye kevalam inside the Heart-Cavern, totally, = ब्रह्ममात्रं brahma-mAtraM- a mAtra.Measure of the brahman.Immensity =

hi (emphasizes what comes next) this = aham-aham iti "I"-I - as the Dreamer or the One that seesthe eye of the Dreamer = sAkSAt sa-akSa thru the State of Seeing with your own eyes as Witness = Atma-rUpeNa - with/in the self-form embodiment =

bhAti - it shines. radiates =

hRdi viza - Enter the Heart hRt the base of hRdaya—Eng. 'heart' is heard in the word <hRt>. I like to take hRdaya as a sandhi, hRt_ayam, this heart, like the mANDukya's "sarvam etad brahmAyam Atma brahma".

hRdaya was the Third Heart for ramaNa:

the meat on the left, the chakra in the middle, and hRd-ayam on the left,

"two fingers to the right of the median of the breast-bone,

above the navel and below the chest"

—or, ramaNa added, at the top of your head,

or between your eyes;

or yathA-prApta, as-it-comes. This is where the ramaNa hRdaya is.

manasA tvam cinvatA - by considering yourself, using manas.Mind - the self-containing set {manas.Mind, buddhi.Intellect, chitta.Affection, ahaMkAra."I"dentity, the miaI}. This is the Path of Self-Enquiry, jnAna.yoga.

majjatA vA or by drowning - implying a favorite example:

a salt-doll fallen into the sea.

this is the Path of Surrender, bhakti-yoga.

pavana-calana=rodhAd after air-movement=control - stilling the vibrant breath =

Atma-niSTha: bhava tvam - you should become Self-settled. When you find a welcome home, move in!

das....@gmail.com

prahrAda's Song of Self

prahrAda uvAca—

आत्मा सर्व.पद-अतीत: चिरात् संस्मृतिम् आगत: ।

AtmA sarva.pada-atIta: cirAt saMsmRtim Agata: |

दिष्ट्या लब्ध:_असि भगवन्_नमस्_ते_अस्तु महात्मने ॥५।३६।१॥

diSTyA labdha:_asi bhagavan_nama:_te_astu mahAtmane ||5|36|01||

the Self

beyond all states

after so long has come to be recalled

a lucky get you are, Lord.bhagavan

let there be praise of you, Great Soul

#saMsmRti f. remembering, remembrance of (gen. or comp.; acc, with <labh>, "to remember").

#diSTi –f.- direction, prescription; auspicious juncture, good fortune, happiness (esp. instr. #diSTyA, thank heaven! o&r I congratulate you on your good luck! often with <vardhase>, you are fortunate) •

#virocana- विरोचन shining upon, brightening, illuminating • *virochana the Luminous, N. of the sunGod • of an asura.Darkling (virochana the Luminous) son of prahrAda the Joyful प्रह्राद (or prahlAda प्रह्लाद) and father of bali.Strongman who gives instruction to his son in FM.5.23/fm5023.

~vlm.1 Prahláda continued:—I thank thee, O lord and great spirit! that art beyond all things, and art found in myself by my good fortune.

~m.1 ... beyond all states or modes of consciousness has been realised. O self! fortunately you have been realised; salutations to you.

~sv.1 PRAHLADA continued to contemplate: At last, the self which is beyond all states or modes of consciousness has been realised. O self! fortunately you have been realised; salutations to you.

*Ott. #saMsRti: संसृतिः -f.- course, current, flow. • the worldly life, courses of the world • metempsychosis, transmigration • the process of संसार saMsAra.Convolution • Evolution, (esp) passage thru successive states of existence, course of mundane existence, transmigration, the world (s.-cakra-cakravAlam "the wheel or circle of mundane existence").

अभिवन्द्य_अथ च_आलोक्य चिरम् आलिङ्ग्यसे मया ।

abhivandya_atha ca_Alokya ciram AliGgyase mayA |

क: अन्य: स्यात्_त्वद्.ऋते बन्धुर्_भगवन्_भुवन-त्रये ॥२॥

ka: anya: syAt_tvad.Rte bandhu:_bhagavan_bhuvana-traye ||02||

having praised you and beheld you

long have I clung to you

who.else but you would be my ally, Lord, in this Triple-World

* bandhu can have a number of senses - ~m. ... who else is a greater friend than you ... ~sv. ... who but you is my friend and relative ... ~vlm. ... I have no other friend...

हंसि पासि ददासि त्वम् स्तौषि यासि विवल्गसि । अयम् प्राप्तोसि दृष्टोसि किम् करोषि क्व गच्छसि ॥३॥

haMsi pAsi dadAsi tvam stauSi yAsi vivalgasi | ayam prAptosi dRSTosi kim karoSi kva gacchasi ||03||

you kill, you shelter & you give, you offer praise

you spring.up as

This

you have gotten, seen & known

what will you do? where will you go?

#vivalg विवल्ग् vi>valg; leap, spring; jump; burst asunder cap.; spring up or out (as the universe), y5036.003

स्व.सत्ता-पूरित-अशेष-विश्व विश्व-जनीन भो: । सर्वत्र लक्ष्यसे नित्यम् अधुना क्व पलायसे ॥४॥

sva.sattA-pUrita-azeSa-vizva vizva-janIna bho: | sarvatra lakSyase nityam adhunA kva palAyase ||04||

O sva.sattApUritAzeSa-vizva

with your Own being you fill the universe

o vizva-janIna

Universal Person

o bho:

Lord

sarvatra lakSyase nityam

everywhere you are presented ever

adhunA

now

kva palAyase

how could you escape?

~m.4 With your enormous power you are spread all over the universe. You are the benefactor of all in the universe. You are thus seen everywhere. Where then can you flee!

~sv.4 By your reality are all the worlds pervaded, you alone are seen everywhere, O self: where will you run to now?

~vlm.4. Thou fillest all being in the world with thy essence; thou art present in all places, but where art thou now fled and gone from me.

*AB. vizvebhyo janebhyo iti ... ||

*jd. - O sva.sattApUritAzeSa-vizva - with your Own being you fill the universe = o vizva-janIna - Universal Person = o bho: - Lord = sarvatra lakSyase nityam - everywhere you are presented ever = adhunA - now = kva palAyase – how could you escape?

आवयोर्_अन्तरम् भूरि जन्म-व्यवहित-अन्तरम् ।

Avayo:_antaram bhUri janma-vyavahita-antaram |

अ-दूरम् अद्य संपन्नम् दिष्ट्या दृष्टो_असि बान्धव ॥५॥

a-dUram adya sampannam diSTyA dRSTa:_asi bAndhava ||05||

there is this much between us two

being separately born

from.away now youre begotten

–what luck it is—youre here to see—

youre family

~vlm.5. Great is the distance between us, even as the distance of the places of our birth, it is my good fortune of friend! that has brought thee near me today, and presented thee to my sight (so fleeting is spiritual vision).

~m.5 Because of many births there was considerable distance between us. Now all that is wiped. Fortunately you are my dear one.

*jd.5 - Avayo:_antaram bhUri - there is much between us two = janma-vyavahita-antaram - birth-separate-within - being separate because of birth = adUram adya sampannam - near now begotten = diSTyA dRSTa:_asi – what luck it is, —youre here to see— = bAndhava - youre family!

नमस्ते कृत-कृत्याय कर्त्रे भर्त्रे नमो_अस्तु ते । नम: संसार-वृन्ताय नित्याय विमलात्मने ॥६॥

namaste kRta-kRtyAya kartre bhartre nama:_astu te | nama: saMsAra-vRntAya nityAya vimalAtmane ||6||

praise to the one

whose duty's done

to the Doer Protector

glory be to you

bend before the stalk that unfolds saMsAra

to the Eternal un.tincted Self

...

* compare in(s)tinct, ex.tinct, tincture, taint.

Ø #vRntam - the footstalk of a leaf or flower or fruit , any stalk S3rS. MBh. &c

~vlm.6. I hail thee, thou felicitous one! that art my maker and preserver also; I think thee that art the stalk of this fruit of this world, and that art the eternal and pure soul of all.

नमश्_चक्र-अब्ज=हस्ताय नमश्_चन्द्र-अर्ध=धारिणे ।

नमो विबुध-नाथाय नमस्ते पद्म-जन्मने ॥७॥

namaz_cakra-abja=hastAya namaz_candra-ardha=dhAriNe |

namo vibudha-nAthAya namaste padma-janmane ||07||

...

nama: cakra-abja=hastAya

praise to the discus-lotus=handed

nama: candra-ardha=dhAriNe

praise to the moon-half=bearer

namo vibudha-nAthAya

praise to the God-lord

namaste padma-janmane

praise to the lotus-born

~m.7-10 Salutations to the One with lotus -like hands. Salutations to the One who wears the crown of moon. Salutations to the lord of the knowers of Truth. Salutations to the lotus -born. ...

~vlm.7. I thank the holder of the lotus and discus, and thee also that bearest the crescent half moon on thy forehead great Siva. I thank the lord of Gods--Indra, and Brahma also, that is born of the lotus.

वाच्य-वाचक-दृष्ट्या_एव भेदो यो_अयम् इह_अवयो: । अ.सत्या कल्पना_एव_एषा वीचि.वीच्य्-अम्भसोर्_इव ॥८॥

vAcya-vAcaka-dRSTyA_eva bhedo ya:_ayam iha_avayo: | a.satyA kalpanA_eva_eSA vIci.vIcy-ambhaso:_iva ||08||

vAcya-vAcaka-dRSTyA_eva

bheda:_ ya:_ayam iha_avayo:

x +

a.satyA kalpanA_eva_eSA

vIci.vIcy-ambhaso:_iva

~vlm.8. It is a verbal usage that makes a distinction betwixt thee and ourselves, (i. e. between the Divine and animal souls); but this is a false impression as that of the difference between waves and their elemental water.

~m.7-10 .... All differences are in terms of semantics. They are untrue. It is like the difference between waves and waters of sea. You are the multitudinous, multifarious variety of objects and things....

~sv.8 O self, the distinction between you (the self) and me is verbal, like the distinction between the word and the substance it refers to; the distinction is unreal and imaginary, like the verbal distinction between the wave and the water in the wave.

त्वम् एव_अनन्तया_अनन्त-वस्तु-वैचित्र्य-रूपया । भाव-अभाव-विलासिन्या नित्यया एव विजृम्भसे ॥९॥

tvam eva_anantayA_ananta-vastu-vaicitrya-rUpayA | bhAva-abhAva-vilAsinyA nityayA eva vijRmbhase ||09||

tvam eva

anantayA ananta-vastu-vaicitrya-rUpayA

x +

bhAva-abhAva-vilAsinyA

nityayA eva

vijRmbhase

~vlm.9. Thou showest thyself in the shapes of the endless varieties of beings, and existence and extinction are the two states of thyself from all eternity.

~m.7-10 .... It is like the difference between waves and waters of sea. You are the multitudinous, multifarious variety of objects and things. The eternal swells as existence and non-existence being and non-being. Salutations O witness, O creator, O, the luminous Infinite, the All-Natures, O immanent in all existence.

नमो द्रष्ट्रे नम: स्रष्ट्रे नमोऽअनन्त-विकासिने ।

namo draSTre nama: sraSTre namo'ananta-vikAsine |

नम: सर्व.स्व.भावाय नमस्_ते सर्वग-आत्मने ॥१०॥

nama: sarva.sva.bhAvAya nama:_te sarvaga-Atmane ||10||

nama: draSTre

glory to the Seer

nama: sraSTre

praise to the Presenter

nama: ananta-vikAsine

blessings to the Boundless Bloom

nama: sarva-svabhAvAya / sarvasva-bhAvAya

praise to the all.nature of everything

nama:_te sarvaga-Atmane

glory to your everywhere-going self

#draSTR

#sraSTR, #sraSTA -m.- one who emits or discharges (water &c.) mbh.; a maker, author; the creator of the universe (applied to Brahmâ, Shiva &c.) zvetup. •-• #sraSTRtA –f.-, #sraSTRtva -n.- creatorship —>#saMsraSTR, #saMsraSTA one who engages in battle or contest rv.10.103, 3; united or connected with or concerned in anything, a partaker (opp. to #paridraSTR, a beholder") mbh.; one who mixes together or commingles.

#ananta-vikAsin

sarva-svabhAva

sarvasva-bhAva

~m.7-10 Salutations O witness, O creator, O, the luminous Infinite, the All-Natures, O immanent in all existence.

~sv.10 In truth, you alone are spread out as the infinite variety of created objects that appear to be in this world. Salutations to the seer, the experiencer. Salutations to the one that creates, to the one that unfolds and expands as all things. Salutations to that which is the inner reality of all. Salutations to the omnipresent. Alas, on account of your identification with the embodiment, you, O self, had, as it were, forgotten your own nature.

~vlm.10. I thank thee that art the creator and beholder of all, and the manifester of innumerable forms. I thank thee that art the whole nature thyself.

प्रतिजन्मे चिरम् बह्व्य: दीर्घ-दु:खवता मया । त्वया मया उपदिष्टेन दग्धेन_अपहत-ओजसा ॥११॥

pratijanme ciram bahvya: dIrgha-du:khavatA mayA | tvayA mayA upadiSTena dagdhena_apahata-ojasA ||11||

pratijanme ciram bahvya:

in births

long in time and many

dIrgha-du:khavatA mayA

with long-suffering me

tvayA mayA

with you with me

upadiSTena dagdhena

apahata-ojasA

हन् #han -> #apahan - to destroy, repel. • #apahati - -f.- removing, destroying aitBr.&c • #apahata- destroyed, warded off, killed +

#ojas – vigor, energy

~m.11 All my births are long and grief ridden. By being in me you have nullified all those births (the vasanas).

~vlm.11. I have undergone many tribulations in the long course of past lives, and it was by thy will that I became bereft of my strength, and was burnt away at last.

~sv.11-12 Hence, you had to undergo endless suffering in repeated births, experiencing external perceptions without self-knowledge.

आलोकिता: लोक-दृश: दृष्टा: दृष्ट.अन्त-दृष्टय: ।

AlokitA: loka-dRza: dRSTA: dRSTa.anta-dRSTaya: |

न प्राप्त:_तत्त्वया_अनेन किंचित्_आसादितम् भवेत् ॥१२॥

na prApta:_tattvayA_anena kiMcit_AsAditam bhavet ||12||

AlokitA:

loka-dRza:

dRSTA:

dRSTa.anta-dRSTaya:

x +

na prApta:

tattvayA_anena

kiMcit_AsAditam bhavet

dRSTAnta-dRSTi

tattvayA, tat_tvayA

AsAdita

~m.12 Considering critically, all these are mere illustratious of the worldly existence. They could not give me more than a small taste (of your nature)

~vlm.12. I have beheld the luminous worlds, and observed many visible and invisible things; but thou art not to be found in them. So I have gained nothing (from my observations).

~sv.11-12 Hence, you had to undergo endless suffering in repeated births, experiencing external perceptions without self-knowledge.

सर्वम् मृत्-काष्ठ-पाषाण-वारि_मात्रम् इदम् जगत् ।

sarvam mRt-kASTha-pASANa-vAri_mAtram idam jagat |

न_इह_अस्ति त्वद्.ऋते देव यत्प्राप्तौ न_अभिवाञ्छति ॥१३॥

na_iha_asti tvad.Rte deva yatprAptau na_abhivAJchati ||13||

sarvam

everything is

mRt-kASTha-pASANa-vAri-mAtram

a measure of mud-wood-stone-water

idam jagat

this world

na_iha_asti

is not here

tvad.Rte

except for you,

deva

Divinity,

yat prAptau

which having got

na_abhi.vAJchati

one does not wish anything.else

~m.13 O Lord, all this world is mere mud, wood, water and stone. Nothing else. Nothing exists like you. If I get you, I do not want anything else.

~sv.13 This external world is nothing more than earth, wood and rock: O self, there is no reality in all this other than you. Attaining self-knowledge, one does not long for aught else.

~vlm.13. All things composed of earth, stone and wood, are formations of water (the form of Vishnu), there is nothing here, that is permanent, O God, beside thyself. Thou being obtained there is nothing else to desire.

देव_अयम् अद्य लब्धो_असि दृष्टो_अस्य्_अधि.गतो_असि च ।

संप्राप्तो_असि गृहीतो_असि नमस्ते_अस्तु न मुह्यसि ॥१४॥

deva_ayam adya labdha:_asi dRSTa:_asi_adhi.gata:_asi ca |

samprApta:_asi gRhIta:_asi namaste_astu na muhyasi ||14||

deva

ayam adya labdha:_asi

dRSTa:_asy

adhi.gata:_asi ca

samprApta:_asi gRhIta:_asi namaste_astu na muhyasi

~m.14 O Lord, I have now got you, seen you. I have received (your grace). Salutation to you. I am no longer deluded.

~sv.14 Now, Lord, you have been seen and reached. Hereafter you will not be deluded again: salutations to you.

~vlm.14. I thank thee lord! that art obtained, seen and known by me this day; and that shalt be so preserved by me, as never to be obliterated (from my mind).

यो_अक्ष्णो: कनीनिका-रश्मि-जाल-प्रोत-वपु: स्थित: । देव दर्शन-रूपेण कथम् सो_अत्र न दृश्यते ॥१५॥

ya:_akSNo: kanInikA-razmi-jAla-prota-vapu: sthita: | deva darzana-rUpeNa katham sa:_atra na dRzyate ||15||

ya:_akSNo:

kanInikA-razmi-jAla-prota-vapu:

x kanInikA-razmi-jAla-prota-body

sthita:

x +

deva darzana-rUpeNa

katham sa:_atra na dRzyate

~m.15 Lord, who is seated as the light of the eye, can never be away from one's sight. How can he escape?

~sv.15 Lord, how is it that the self which is the very light of the eyes and which fills the whole body as the innate intelligence, is not seen or experienced?

~vlm.15. Thy bright form which is interwoven by the rays of light, is visible to us by inversion of the sight of the pupils of our eyes, into the inmost recesses of our heart.

यस्_त्वक्-स्पर्शौ स्पृशन्_सर्वम् गन्धम् तैलम् तिले यथा । स्पर्शम् अन्त: करोत्य्_एष स कथम् न अनुभूयते ॥१६॥

ya:_tvak-sparzau spRzan_sarvam gandham tailam tile yathA | sparzam anta: karoti_eSa sa katham na anubhUyate ||16||

ya:_tvak-sparzau spRzan_sarvam

That which, in touch-contact touches everything

gandham tailam tile yathA

like the aroma in sesame oil,

sparzam anta: karoti_eSa

is the inner control of touch anta:karaNa

sa katham na anubhUyate

how is it not experienced?

~m.16 What touches the skin, touches everything as fragrance. When it touches the inside, how can one not experience it?

~sv.16 How is it that that intelligence which functioning as the sense of touch and experiencing all other objects is itself not realised?

~vlm.16. As the feeling of heat and cold is perceived by touch, and as the fragrance of the flower is felt in the oil with which it is mixed; so I feel thy presence by thy coming in contact with my heart.

य: शब्द-श्रवणाद्_अन्त: शब्द-शक्तिम् परामृशम् । रोमाञ्चम् जनयत्य्_अङ्गे स दूरस्थ: कथम् भवेत् ॥१७॥

ya: zabda-zravaNAt_anta: zabda-zaktim parAmRzam | romAJcam janayati_aGge sa dUrastha: katham bhavet ||17||

ya: zabda-zravaNAt_anta:

zabda-zaktim parAmRzam

x +

romAJcam janayati_aGge

sa dUrastha: katham bhavet

#mRz -> #parAmRz -> #parAmRza taking hold of y2011.025.

~m.17 When one hears a sound, the hairs stand on end due to its sound-power. How can such a thing be called as distant?

~sv.17 How can that intelligence be distant from oneself — which as the intelligence in the sense of hearing, hears and produces goose-pimples?

~vlm.17. As the sound of music enters into the heart through the ears, and makes the heart strings to thrill, and the hairs of the body to stand at an end; so is thy presence perceived in our hearts also.

जिह्वा-पल्लव-लग्नानि स्वदितस्य_अग्रतो_अपि च । स्वदन्ते यस्य वस्तूनि स्वदते स न कस्य च ॥१८॥

jihvA-pallava-lagnAni svaditasya_agrata:_api ca | svadante yasya vastUni svadate sa na kasya ca ||18||

jihvA-pallava-lagnAni

xy jihvA-pallava-lagnas

svaditasya agrata:_api ca

x +

svadante yasya

of those who taste

vastUni

in substance

svadate sa na kasya ca

he does not enjoy anything

~m.18 One who eats with his tongue with joy, how can he be without enjoyment of eating?

~sv.18 How is it that one does not taste the sweetness of that intelligence which experiences the sweetness or otherwise of the objects placed before it?

~vlm.18. As the objects of taste are felt by the tip of the tongue, which conveys their relish to the mind; so is thy presence felt by my heart, when thou touchest it with thy love.

पुष्प-गन्ध-अनु.पादाय घ्राण-हस्तेन देहकम् । य आलोकयति प्रीत्या कस्य_असौ न करे स्थित: ॥१९॥

puSpa-gandha-anu.pAdAya ghrANa-hastena dehakam | ya Alokayati prItyA kasya_asau na kare sthita: ||19||

puSpa-gandha-anu.pAdAya

ghrANa-hastena dehakam

x +

ya Alokayati prItyA

kasya_asau na kare sthita:

~m.19 If one looks with indulgence at a flower in his hand and enjoys its fragrance holding against his nose, how can one say, 'He does not exist?'

~sv.19 How is it that one does not directly experience the presence of that intelligence which enjoys the sense of smell?

~vlm.19. How can one slight to look and lay hold on his inner soul which shoots through every sense of his body; when he takes up a sweet scenting flower, perceptible by the sense of smelling only, and finally decorating his outer person with it.

वेद.वेदान्त.सिद्धान्त.तर्क.पौराण.गीतिभि: ।

यो गीत: स कथम् ह्य्_आत्मा विज्ञातो याति विस्मृतिम् ॥२०॥

veda.vedAnta.siddhAnta.tarka.paurANa.gItibhi: |

yo gIta: sa katham hi_AtmA vijJAto yAti vismRtim ||20||

veda-vedAnta-siddhAnta-tarka-paurANa-gItibhi: ...

ya: gIta:

sa: katham hi_AtmA vi.jJAta:sa:

yAti vi.smRtim

~m.20 If one becomes enlightened by the hymns of veda and becomes a jnani, how can those hymns be forgotten?

~sv.20-21 How is it that the self whose glory is sung by the scriptures and who is knowledge or wisdom itself forgets itself? O self, now that you have been realised, the sense-pleasures that I revelled in before are no longer worthy of my attention!

~vlm.20. How can the supreme spirit, which is well known to us by means of the teachings of the vedas, vedanta, Sidhantas and the Puranas, as also by the Logic of schools and the hymns of the vedas, be any way forgotten by us?

सा_एव_इह देह-भोग-आली सुभगा_अप_इयम् अद्य मे । अन्तर्_न स्वदते स्वच्छे त्वयि दृष्टे परावरे ॥२१॥

sA_eva_iha deha-bhoga-AlI subhagA_apa_iyam adya me | anta:_na svadate svacche tvayi dRSTe parAvare ||21||

sA_eva_iha deha-bhoga-AlI

subhagA_apa_iyam adya me

x +

antar

na svadate

svacche tvayi dRSTe parAvare

~m.21 O Lord, after seeing you, I am not able to relish any of the earlier pleasurable things.

~vlm.21. These things which are pleasant to the bodily senses, do not gladden my heart, when it is filled by thy translucent presence.

त्वया विमल-दीपेन भानु: प्रकटताम् गत: । त्वया शीत-तुषारेण चन्द्र: शिशिरताम् गत: ॥२२॥

tvayA vimala-dIpena bhAnu: prakaTatAm gata: | tvayA zIta-tuSAreNa candra: ziziratAm gata: ||22||

tvayA vimala-dIpena

bhAnu: prakaTatAm gata:

x +

tvayA zIta-tuSAreNa

candra: ziziratAm gata:

prakaTatA

ziziratA

~m.22-23 . Sun is shining because of you. Because of you moon is cool. Because of you the nountains are high and steady. It is because of you this earth is carrying all its burden with steadiness.

~sv.22-23 O self, it is your own light of purity that shines in the sun; your nectarine coolness that radiates through the moon. The heaviness of the mountains is derived from you, as also the speed of the wind. Because of you the earth is firm and space is empty.

~vlm.22. It is by thy effulgent light, that the sun shines so bright; as it is by thy benign lustre also, that the moon dispenses her cooling beams.

त्वया_एते गुरुव: शैलास्_त्वया_एते द्युचरा: धृता: ।

tvayA_ete guruva: zailA:_tvayA_ete dyucarA: dhRtA: |

त्वया_एव_इयम् धरा धीरा त्वया_एव_अम्बरम् अम्बरम् ॥२३॥

tvayA_eva_iyam dharA dhIrA tvayA_eva_ambaram ambaram ||

because of you

these massive mountains rest

by you

the skyrover planets are upheld

only thru you

is the earth's stablility

only by you

it is clothed in sky

~m. ... Because of you the nountains are high and steady. It is because of you this earth is carrying all its burden with steadiness.

~sv.... The heaviness of the mountains is derived from you ...

*jd. - त्वया_एते गुरुवः शैलाः By you these mighty mountains lit. «heavy, weighty» त्वया_एते द्युचराः धृताः by you these planets «sky-rovers» are supported त्वया_एव_इयम् धरा धीरा only by you is this earth stable त्वया_एव अम्बरम् अम्बरम् only by you is it clothed in sky «ambara» in both its senses.

~vlm.23. Thou hast made these bulky rocks, and upheld the heavenly bodies; thou hast supported the stable earth, and lifted the spacious firmament.

दिष्ट्या मत्ताम् असि प्राप्त: दिष्ट्या त्वत्ताम् अहम् गत: ।

diSTyA mattAm asi prApta: diSTyA tvattAm aham gata: |

अहम् त्वम् त्वम् अहम् देव दिष्ट्या भेद:_अस्ति न_आवयो: ॥२४॥

aham tvam tvam aham deva diSTyA bheda:_asti na_Avayo: ||

24||

diSTyA - happily = mattAm asi prApta: - you have reached me.ness; = diSTyA - happily = tvat.tAm aham gata: - I have come to you.ness,

aham tvam tvam aham I are you am you are I

diSTyA O God, happily

bheda:_asti na_Avayo: there is no distinction between us two. -24- -24-

~m.24 O Lord, you are I and I am you. There is no difference between us.

~sv.24 Luckily, you have been realised by me: luckily, I have become yours. Luckily, O Lord, there is no distinction between you (the self) and me — you are I, I am you.

~vlm.24. Fortunately thou hast become myself, and I have become one with thyself, I am identic with thee and thou with me, and there is no difference between us.

अहम् त्वम् इति_शब्दाभ्याम् पर्यायाभ्याम् महात्मन: । तव वा मम वा शाखा संयुक्ताभ्याम् नमो नम: ॥२५॥

aham tvam iti_zabdAbhyAm paryAyAbhyAm mahAtmana: | tava vA mama vA zAkhA saMyuktAbhyAm namo nama: ||25||

aham tvam

«I, you»

iti_zabdAbhyAm paryAyAbhyAm

by such and similar words

mahAtmana:

of such a great soul

tava vA mama vA zAkhA

whether its branch be you or I

saMyuktAbhyAm namo nama:

to both be praise and praise again

~m.25 I and you are synonyms of great souls. Salutations to all aspects of you and me.

~sv.25 Whatever is referred to as you (the self) or as I, whichever be the root and whichever be the branch, to that I offer my salutations again and again.

~vlm.25. I thank the great spirit, that is expressed by turns by the words myself and thyself; and mine and thine.

नमो मह्यम् अनन्ताय निर्.अहम्कार-रूपिणे । नमो मह्यम् अरूपाय नम: सम.सम-आत्मने ॥२६॥

namo mahyam anantAya nir.ahamkAra-rUpiNe | namo mahyam arUpAya nama: sama.sama-Atmane ||26||

namo mahyam

let there be praise of me

anantAya

of the boundless

nirahaMkAra-rUpiNe

in the form without "I"dentity

namo mahyam

let there be praise of me

a-rUpAya nama: sama-samAtmane

praise of the formless Same Same.Self

~m.26 My salutation to myself who am infinite, the very embodiment of egolessness, the One without form and the Self in total equality.

~sv.26 Salutations to my self which is infinite and egoless: salutations to the formless self.

~vlm.26. I thank the infinite God, that dwells in my unegoistic mind; and I thank the formless Lord, that dwells in my tranquil soul.

मय्य्_आत्मनि समे स्वच्छे साक्षि-भूते निर्.आकृतौ । दिक्-काल-आद्य्-अन्.अवच्छिन्ने स्वात्मन्य्_एव_इह तिष्ठति ॥२७॥

mayi_Atmani same svacche sAkSi-bhUte nir.AkRtau | dik-kAla-Ady-an.avacchinne svAtmani_eva_iha tiSThati ||27||

mayi_Atmani same svacche

sAkSi-bhUte nirAkRtau

x +

dik.kAla-Adi-anavacchinne

i place.time-&c-uninterrupted/undefined

sva.Atmani_eva_iha tiSThati

in my own self even here it rests

~m.27 You are in my Self which is equal, pure and One in witness mode, and which is formless and undifferentiated.

~sv.27 You (self) dwell in 'me' in a state of equilibrium, as pure witness consciousness, without form and without the divisions of space and time.

~vlm.27. Thou dwellest, O Lord! in my formless, tranquil, transparent and conscious soul, as thou residest in thy own spirit, which is unbounded by the limitations of time and space.

मन: प्र.क्षोभम् आयाति स्फुरति_इन्द्रिय-वृत्तय: । शक्तिर्_उल्लसति स्फारा प्राण-अपानप्रवाहिनी ॥२८॥

mana: pra.kSobham AyAti sphurati_indriya-vRttaya: | zakti:_ullasati sphArA prANa-apAnapravAhinI ||28||

mana: prakSobham AyAti

Mind comes to turbulence

sphurati indriya-vRttaya:

projects sense-vibrations

shakti.Power

ullasati sphArA

prANApAnapravAhinI –

#kSobha #prakSobha ??? (KG and ~vlm both have <prakSoma>; TPD has <prakSobha>. das....@gmail.com

~m.28-30 . Mind becomes turbulent. Sense activities sparkle. The vital airs flow far and wide with power the charriot of body with its senses and drawn by desires is charioteered by mind. ...

~sv.28 The mind gets agitated, the senses begin to stir and the energy begins to expand, setting in motion the twin-forces of prana and apana (two modifications of the life-force).

~vlm.28. It is by thee that the mind has its action, and the senses, have their sensations; the body has all its powers, and the vital and respirative breaths have their inflations and afflations.

वहन्ति देह-यन्त्राणि कृष्टाण्य्_आशा-वरत्रया । चर्म-मांस-अस्थि-दिग्धानि मन:-सारथिमन्ति च ॥२९॥

vahanti deha-yantrANi kRSTANi_AzA-varatrayA | carma-mAMsa-asthi-digdhAni mana:-sArathimanti ca ||29||

vahanti

deha-yantrANi kRSTANi

AzAvaratrayA

x +

carma-mAMsa-asthi-digdhAni

xy carma-mAMsa-asthi-digdhas

manas-sArathimanti ca

~m.28-30 . Mind becomes turbulent. Sense activities sparkle. The vital airs flow far and wide with power the charriot of body with its senses and drawn by desires is charioteered by mind. I am the body of knowledge. I have nothing to do with the (former) mind. What does it matter to me whether body falls or stays. Let it be as it wants.

~sv.29 Drawn by the power of desires, the driver (mind) carries away the body made up of flesh and blood, bone and skin.

~vlm.29. The organs of the body are led by the rope of desire to their several actions, and being united with flesh, blood and bones, are driven like the wheels of a car by the charioteer of the mind.

अयम् संविद्-वपुर्_अहम् न का.चिन्_न कृत-आस्पद: ।

ayam saMvid-vapu:_aham na kA.cin_na kRta-Aspada: |

देह: पततु वा_उदेतु यथा_अभिमतया_इच्छया ॥३०॥

deha: patatu vA_udetu yathA_abhimatayA_icchayA ||30||

ayam saMvid-vapus aham na kAcin

this samvid Awareness-body I am anyhow

na kRta-Aspada:

x +

deha: patatu vA udetu

let the body arise or fall-away

yathA abhimatayA icchayA

~sv.30 However, I am pure consciousness, not dependent upon the body or anything else: let this body rise or fall, in accordance with the desires that move it.

~vlm.30. I am the consciousness of my body, and am neither the body itself nor my egoism of it; let it therefore rise or fall, it is of no advantage or disadvantage to me.

चिराद्_अहम्-अहम् जात: स्व.आत्म-लाभ: चिराद्_अयम् । चिराद्_उपशमम् याति कल्पस्य_अन्ते जगद्_यथा ॥३१॥

cirAt_aham-aham jAta: sva.Atma-lAbha: cirAt_ayam | cirAt_upazamam yAti kalpasya_ante jagat_yathA ||31||

cirAt_aham-aham jAta:

after a while I-I is born

svAtma-lAbha: cirAt_ayam

after a while This is got in your ownSelf

cirAt_upazamam yAti

after a while it comes to peace

kalpasya ante jagat_yathA

like the world after Doomsday

zgl#tt. #aham -> #ahamaham hRdaya-kuhara=madhye kevalam brahma-mAtram , hy aham-aham iti sAkSad Atma-rUpeNa bhAti / hRdi viza manasA tvam cinvatA majjatA vA , pavana-calana=rodhAd Atma-niSTho bhava tvam // ramaNa Maharshi. •• cirAt_aham-aham jAta: sva.Atma-lAbha: cirAt_ayam | cirAt_upazamam yAti kalpasya_ante jagat_yathA y5036.031.

~m.31 After a long time I have gained my Self. Peace and tranquility have arrived. The illusion about the world has blown off.

~sv.31 In course of time the ego-sense arises and in course of time the ego-sense ceases to be, even as the universe dissolves at the end of the cosmic cycle. But, after a long time of such cyclic (birth and death) existence in this creation, I have attained the state of peace and rest, even as the whole cosmos comes to rest at the end of its own cyclic existence.

~vlm.31. I was born in the same time with my ego, (as a personal, corporeal and sensible being); and it was long afterwards that I had the knowledge of my soul; I had my insensibility last of all, in the manner of the world approaching to its dissolution at the end.

चिरात्_सम्सार-गामित्वाद्_दीर्घे संसार-वर्त्मनि । विश्रान्तो_ऽस्मि चिरम् श्रान्त: कल्पस्य_अन्त इव_अनल: ॥३२॥

cirAt_samsAra-gAmitvAt_dIrghe saMsAra-vartmani | vizrAnta:_asmi ciram zrAnta: kalpasya_anta iva_anala: ||32||

cirAt_samsAra-gAmitvAd

dIrghe saMsAra-vartmani

x +

vizrAnta:_asmi ciram zrAnta:

kalpasya_anta iva_anala:

~m.32 Having lived and moved about in this world I am tired. Now I am relieved and rested. It is like the quenched fire at deluge.

~sv.32-33 Salutations to you, myself, who is transcendental and who is all: salutations to all of them that speak of us!

~vlm.32. Long have I travelled in the long-some journey of the world; I am weary with fatigue and now rest in quiet, like the cooling fire of the last conflagration. (i. e. of the doomsday).

सर्वातीताय सर्वाय तुभ्यम् मह्यम् नम: नम: । तेभ्य:_अपि च नमस्_ते_अस्तु ये माम् त्वाम् प्रवदन्ति च ॥३३॥

sarva.AtItAya sarvAya tubhyam mahyam nama: nama: | tebhya:_api ca nama:_te_astu ye mAm tvAm pravadanti ca ||33||

of the All-Beyond.all

of you, of me

let there be praise after praise

but of those others too

let there be praise of them

who instruct me and you

~m.33 ... those who have and disclosed and taught this knowledge.

~vlm.33. ... those Sástras and preceptors, that teach the ego and tu ...

अखिल-अनन्त-संभोगा न.स्पृष्टा दोष-वृत्तिभि: ।

जयति_अकृत-संरम्भा साक्षिता परमात्मन: ॥३४॥

akhila-ananta-sambhogA na.spRSTA doSa-vRttibhi: |

jayati_akRta-saMrambhA sAkSitA paramAtmana: ||

34||

akhila-ananta-sambhogA - entire-boundless-enjoyment =

na.spRSTA doSa-vRttibhi: - untouched by impure ideation =

jayati_akRta-saMrambhA x

sAkSitA paramAtmana: x

akRta-saMrambhA - unmanifest-anger =

sAkSi.tA – Witness.hood =

paramAtmana: - of Supreme Self.

~m.34 Victory and glory to the Supreme Self who is like a witness to all activity, and who is untouched by the corruptions inspite of enjoying all the infinite kinds of pleausres.

~sv.34 The supreme self being the witness-consciousness is utterly unaffected by the faults of the experiences related to it.

~vlm.34. I hail the all witnessing power of that providential spirit, that has made these ample and endless provisions for others, without touching or enjoying them itself.

*jd.34 –

आत्मन्पुष्प इव_आमोदो भस्त्रा-पिण्ड इव_अनिल: । तिले तैलम् इव_अस्मिन् त्वम् सर्वत्र वपुषि स्थित: ॥३५॥

AtmanpuSpa iva_Amodo bhastrA-piNDa iva_anila: | tile tailam iva_asmin tvam sarvatra vapuSi sthita: ||

myself

like fragrance in a flower

like air puffed from a bellows

like oil in sesame

here you are

everywhere

set in the vapus.Body

~m.35 O Supreme Self, you abide in all like oil in sesame seed, fragrance in flower and air in bellows.

~sv.35 The self is all in all everywhere and exists in everything, even as fragrance exists in flowers and oil in sesame seeds.

~vlm.35. Thou art the spirit that dwellest in all bodies in the form of the fragrance of flowers:, and in the manner of breath in bellows; and as the oil resides in the sesamum seeds.

पिण्ड् #piND -> #piNDa -> #tarkupiNDa - m. - a spindle-ball (of clay &c.) at the lower end of a spindle to assist in giving it a rotatory motion L. •• compression, a squeeze - #bhastrA-piNDe iva anila:, y5036.035

हंसि पासि ददासि त्वम् अव.स्फूर्जसि वल्गसि । अन्-अहम्.कृति-रूपो_अपि चित्रा_इयम् तव मायिता ॥३६॥

haMsi pAsi dadAsi tvam ava.sphUrjasi valgasi | an-aham.kRti-rUpa:_api citrA_iyam tava mAyitA ||

36||

haMsi - you harm =

pAsi - you protect =

dadAsi tvam - you give =

avasphUrjasi - you roar =

valgasi - you dance =

an-aham.kRti=rUpa: api - altho without a form of 'I'dentity =

citrA iyam tava mAyitA – a wonder is this your Illusoriness.

~vlm.36. How wonderful is this magic scene of thine, that thou appearest in everything, and preservest and destroyest it at last, without having any personality of thy own.

~m.36 Your maya is intriguing. You kill, hurt and save. You give. You fight. You are greatly mobile.

~sv.36 O self, you destroy, you protect, you give, you roar and you function here, although you are completely free from ego-sense: indeed this is a great wonder.

*jd.36 – haMsi - you harm = pAsi - you protect = dadAsi tvam - you give = avasphUrjasi - you roar = valgasi - you dance = an-aham.kRti=rUpa: api - altho without a form of 'I'dentity = citrA iyam tava mAyitA – a wonder is this your Illusoriness.

जयामि_ईश-ज्वलद्_दीप्ति: सर्वम् उन्मीलयञ्_जगत् ।

jayAmi_Iza-jvalat_dIpti: sarvam unmIlayaJ_jagat |

जयाम्य्_उपरत-आरम्भो जगद्_भूयो_नि.मीलयन् ॥३७॥

jayAmi_uparata-Arambho jagat_bhUya:_ni.mIlayan ||37||

I overcome,

a light of mastery unfolding the entire world

I overcome,

withdrawn from undertaking

enfolding

once again the world

~m.37 O Lord, I have been successful in unfolding the world with my flaming luminoisty (at the time of creation and later). Afterwards when the cessation started, I am successful in closing up the world.

~sv.37 Being the light of the self, I open my eyes, as it were, and the universe comes into being; and I close my eyes and the universe ceases to be.

परमाणोस्_तव_एव_अन्तर्_इदम् संसार-मण्डलम् । वटत्वम् वट-धानायाम् बभूव_अस्ति भविष्यति ॥३८॥

paramANo:_tava_eva_anta:_idam saMsAra-maNDalam | vaTatvam vaTa-dhAnAyAm babhUva_asti bhaviSyati ||38||

paramANo:_tava_eva_antar

wholly within your paramaNu.superAtom

idam saMsAra-maNDalam

is this domain of saMsAra

vaTatvam vaTa-dhAnAyAm

babhUva asti bhaviSyati

was, is, will.be

~m.38 This world is indeed inside an atom like a banyan tree which resides in its seed.

~sv.38 You, O self, are the supreme atom in which the entire universe exists already, even as the great banyan tree exists potentially in the tiny banyan seed.

~vlm.38. This universal frame is situated in an atom of thyself, as the big banian tree is contained in the embryo of a grain of its fig.

हय-द्विप-रथ-आकारैर्_यद्वत्_खे दृश्यते_अम्बुद: ।

haya-dvipa-ratha-AkArai:_yadvat_khe dRzyate_ambuda: |

तद्वद्_आलोक्यसे देव पदार्थ-शत-विभ्रमै: ॥३९॥

tadvat_Alokyase deva padArtha-zata-vibhramai: ||39||

...

formations

—horses & elephants & chariots—

in the sky

the clouds appear to be

you appear to shine,

Divinity,

among thousands of delusory things

भावानाम् भूरि.भङ्गानाम् अ.भवाय भवाय च ।

भव भाव.विमुक्त-आत्मा भाव-अ.भाव-बहिष्कृत: ॥४०॥

bhAvAnAm bhUri.bhaGgAnAm a.bhavAya bhavAya ca | bhava bhAva.vimukta-AtmA bhAva-a.bhAva-bahiSkRta: ||

40||

bhAvAnAm bhUri.bhaGgAnAm x

a.bhavAya bhavAya ca x

bhava x

bhAva.vimukta-AtmA x

bhAva-a.bhAva-bahiSkRta:

~m.40 By breaking up moods and passions, become One who is without them. Expelling them, become liberated from them.

~sv.40 Free from being and non-being, the self exists as being and non-being and also the diverse beings, one distinct and separate from the other, as it were.

~vlm.40. Thou art both the existence and absence of all things, that are either present or lost to our view; yet thou art quite apart from all worldly existences, and art aloof from all entities and non-entities in the world.

जहि मानम् महा.कोपम् कालुष्यम् क्रूरताम् तथा । न महान्तो नि.मज्जन्ति प्राकृते गुण-संकटे ॥४१॥

jahi mAnam mahA.kopam kAluSyam krUratAm tathA | na mahAnto ni.majjanti prAkRte guNa-saMkaTe ||41||

so give-up all your vanities--

bad temper and disharmony

and cruelty. Great ones do not

share the vices of commoners.

jahi

kill Give-up

mAnam

vanity

mahA-kopam

great anger

kAluSyam

muddiness/impurity/disharmony

krUratAm tathA

and cruelty too

na mahAnto nimajjanti

for the great do not immerse themselves

prAkRte guNa-saMkaTe

in the limited virtue of commoners.

#kaluSa #kAluSya-m foulness, dirtinesss; disturbance or interruption of harmony Ra1jat. v , 63 Sarvad.

~m.41 Casting off pride, anger, cruelty and prestige and such pollutants, great people do not get immersed in lowly dangers and problems.

~sv.41 Abandon vanity, anger, impurity and violence: for great souls are not overcome by such base qualities.

~vlm.41. Forsake, O my soul! the pride and anger of thy mind, and all the foulness and wiliness of thy heart; because the high-minded never fall into the faults and errors of the common people.

प्राक्तनीम् दीर्घ-दौर्.आत्म्य-दशाम् स्मृत्वा पुन:-पुन: । को_अहम् किम् तद्_बभूव_इति हसन्_मुक्ताच्_छट-असितम् ॥४२॥

prAktanIm dIrgha-daur.Atmya-dazAm smRtvA puna:-puna: | ka:_aham kim tat_babhUva_iti hasan_muktAt_chaTa-asitam ||42||

prAktanIm dIrgha-daurAtmya-dazAm smRtvA puna:-puna:

Having remembered former wicked states +

ka:_aham

kim tat_babhUva

iti hasan_muktAt_chaTAsitam

~m.42 Recollecting repeatedly the earlier foolish and evil actions and inquiring 'who I am' why I am born', develop a pearly smile.

~sv.42 Remember past sorrow again and again; and with a cheerful attitude of mind enquire 'Who am I?', 'How could all this happen?' and be free from all that.

~vlm.42. Think over and over on the actions of thy past life, and the long series of thy wicked acts; and then with a sigh blush to think upon what thou hadst been before, and cease to do such acts anymore.

ते प्रयाता: समारम्भा: गतास्_ते दग्ध-वासरा: ।

te prayAtA: samArambhA: gatA:_te dagdha-vAsarA: |

येषु चिन्ता-अनल-ज्वाला-जाल-आकीर्णो भवान् अभूत् ॥४३॥

yeSu cintA-anala-jvAlA-jAla-AkIrNo bhavAn abhUt ||

43||

te prayAtA: x

samArambhA: x

gatA:_te dagdha-vAsarA: x

yeSu x

cintA-anala-jvAlA-jAla-AkIrNa: x

bhavAn_abhUt - x.

~m.43 The kind of things that burnt up all your initiations and action with the fire of sorrow, are gone and will not arise again.

~sv.43 All that is past is past and all the sorrows and anxieties that burnt you have ceased to be.

~vlm.43. The bustle of thy life is past, and thy bad days have gone away; when thou wast wrapt in the net of thy tangled thoughts on all sides.

*jd.43 -

अद्य त्वम् देह-नगरे राजा स्फार-मनोरथ: ।

adya tvam deha-nagare rAjA sphAra-manoratha: |

न दु:खै:_गृह्यसे न_अपि सुखै:_व्योम करै:_इव ॥४४॥

na du:khai:_gRhyase na_api sukhai:_vyoma karai:_iva ||

44||

अद्य त्वम् देह-नगरे today you are in your body-castle =

राजा स्फार-मनोरथः the King of immense delight =

न दुःखैः_गृह्यसे न_अपि सुखैः not sorrows do you grasp nor even pleasures =

व्योम करैः_इव as the spacious sky with your hands.

~m.44 You are now the king of the city of your body with all your aims and desires fulfilled. No grief seizes you. No happiness grips you. It is like sky which cannot be held in one's fist.

~sv.44 Today, you are the sovereign of this city known as the body; and even as one cannot get hold of the sky with his fist, sorrow is not able to lay its hand upon you.

~vlm.44. Now thou art a monarch in the city of thy body, and hast the desire of thy mind presented before thee; thou art set beyond the reach of pleasure and pain, and art as free as the air which nobody can grasp.

*jd. - अद्य त्वम् देह-नगरे today you are in your body-castle = राजा स्फार-मनोरथः the King of immense delight = न दुःखैः_गृह्यसे न_अपि सुखैः not sorrows do you grasp nor even pleasures = व्योम करैः_इव as the spacious sky with your hands.

अद्य_इन्द्रिय-दुरश्वांश्_च जित्वा जित.मनो-गज: ।

adya_indriya-durazvAMz_ca jitvA jita.mano-gaja: |

भोग-अरिम् अभितो भङ्क्त्वा साम्.राज्यम् अधि.तिष्ठसि ॥४५॥

bhoga-arim abhito bhaGktvA sAm.rAjyam adhi.tiSThasi ||45||

adya_indriya-durazvAn ca

and now the crazy horses of the senses

jitvA

you having controlled them

jita.mano-gaja:

the Mind-elephant subdued

bhoga-arim abhita: bhaGktvA

sAmrAjyam adhitiSThasi

~m.45 Today you have overwhelmed the wild house of senses. You have vanquished the mind-elephant. You have conquered the enemies called pleasures. Thus you have ascended the throne of (spiritual) empire.

~sv.45-46 Now, you are the master of your senses and your mind; and you enjoy the greatest delight.

~vlm.45. As thou hast now subdued the untractable horses of thy bodily organs, and the indomitable elephant of thy mind; and as thou hast crushed thy enemy of worldly enjoyment, so dost thou now reign as the sole sovereign, over the empire of thy body and mind.

अपर-अम्बर-पन्थ: त्वम् अजस्र-अस्तमय-उदय: । अव-भासकर: नित्यम् बहिर्_अन्त: च भास्कर: ॥४६॥

apara-ambara-pantha: tvam ajasra-astamaya-udaya: | ava-bhAsakara: nityam bahi:_anta: ca bhAskara: ||46||

apara-ambara-pantha:

tvam

ajasra-asta-maya-udaya:

"mayA"-udaya:

x +

ava-bhAsakara: nityam

bahir anta: ca bhAskara:

~m.46 You are a traveller in the skyways, you have both rising and setting. You are the Sun inside, illuminating both.

~sv.45-46 Now, you are the master of your senses and your mind; and you enjoy the greatest delight.

~vlm.46. Thou art now become as the glorious sun, to shine within and without us day by day; and dost traverse the unlimited fields of air, by thy continued rising and setting at every place in our meditation of thee.

सर्वदा_एव_असि सम्.सुप्त: शक्त्या सम्.बोध्यसे विभो ।

भोग-आलोकन-लीला-अर्थम् कामिन्या कामुको यथा ॥४७॥

sarvadA_eva_asi sam.supta: zaktyA sam.bodhyase vibho |

bhoga-Alokana-lIlA-artham kAminyA kAmuko yathA ||47||

sarvadaivAsi sarvadA eva asi

but with a hint of sarva-daivA asi. Always you'are fully

sam-supta: - fast-asleep =

zaktyA sam.bodhyase vibho x

bhogAlokana-lIlA-artham x

kAminyA kAmuko yathA - x.

~m.47 You are constantly in tranquil state (asleep). But all your powers are awakening you to the play in the world. It is like a lustful woman awakening her lover.

~sv.47 Lord, O self, you are ever asleep, as it were: you are apparently awakened by your own energy for the purpose of becoming aware of the experiences being undergone.

~vlm.47. Thou Lord! art ever asleep, and risest also by thy own power; and then thou lookest on the luxuriant world, as a lover looks on his beloved.

#kAmuka mf(%{A})n. wishing for , desiring , longing after (in comp.) R. BhP. ; loving , enamoured or in love with (acc.) TS. vi ; (f. %{I}) , desirous , lustful Pa1n2. 4-1 , 42 ; m. a lover , gallant R. Ragh. xix , 33 &c. ; (with gen.) Va1rtt. on Pa1n2. 2-3 , 69 ; a sparrow L. ; the plant Jonesia As3oka L. ; the creeping plant Gaertnera racemosa L. ; a bow (v.l. for %{kArmuka}) W. ; a kind of pigeon L. ; N. of an author of Mantras ; (%{A}) f. N. of Da1kshya1yan2i1 in Gandha-ma1dana ; a woman desirous of wealth &c. W. ; (%{I}) f. a lustful woman cf. Pa1n2. 4-1 , 42 , and Vop. iv , 26 ; a kind of crane L.

दृक्-क्षुद्र-अभिरुप-आनीतम् दूराद्_रूप-मधु त्वया । पीयते स्वी.कृतम् शक्त्या नेत्र-वातायन=स्थया ॥४८॥

dRk-kSudra-abhirupa-AnItam dUrAt_rUpa-madhu tvayA | pIyate_svI.kRtam zaktyA netra-vAtAyana=sthayA ||48||

dRk-kSudra-abhirupa-AnItam

dUrAt

after a long while

rUpa-madhu tvayA

pIyate

drinks

svI.kRtam

made Ur.own

zaktyA netra-vAtAyana=sthayA

by the power located in the eye-windows

~m.48 You are drinking the honey brought by the fly of sight through the windows of your eyes.

~sv.48 It is in fact that energy which comes into contact with the object of such experiences: but on account of such awareness, you assume such experiences to yourself.

~vlm.48. These luxuries like honey, are brought from great distances by the bees of the bodily organs; and the spirit tastes the sweets, by looking upon them through the windows of its eyes. (The spirit enjoys the sweets of offerings, by means of its internal senses).

ब्रह्माण्ड-कोटर-अध्वान्ता: प्राण-अपान-परैस्_त्वया ।

brahmANDa-koTara-adhvAntA: prANa-apAna-parai:_tvayA |

गत-आगतैर्_ब्रह्म.पुरे सम्.प्रेक्ष्यन्ते प्रतिक्षणम् ॥४९॥

gata-Agatai:_brahma.pure sam.prekSyante pratikSaNam ||49||

brahmANDa-koTara-adhvAntA:

prANa-apAna-parai:

with the succession of prANa and apAna

tvayA

by you

gata-Agatair brahmapure

with coming and going in brahma.City

samprekSyante

they behold

prati.kSaNam

at every moment

Ø #kSaNa ->#pratikSaNam -ind.- at every moment, continually.

Ø #adhvAnta अध्वान्तम् -n.- Twilight, gloom, slight darkness, shade. •• #adhvAnta -न्तः -m.- End of the journey.

~m.49 You are seeking the way to Brahmapuri in the movements of prana and apana through the halls of the universe.

~sv.49 They who have, through the exercise of the life-forces, reached 'the aperture of Brahma' at the crown of the head, perceive every moment what is past and what will be in the future in the city of Brahma the creator.

~vlm.49. The seat of the intellectual world in the cranium is always dark, and a path is made in it by the breathings of inspiration and respiration (pránapána), which lead the soul to the sight of Brahma: (lit: to the city of Brahmá. This is done by the practice of pránáyáma).

देहे पुष्पे त्वम् आमोद: देह-इन्दौ त्वम् ऋत-अमृतम् । रसस्_त्वम् देह-विटपे शैत्यम् देह-हिमे भवान् ॥५०॥

dehe puSpe tvam Amoda: deha-indau tvam Rta-amRtam | rasa:_tvam deha-viTape zaityam deha-hime bhavAn ||50||

in the body-flower youre perfume

in the body-moon youre the true nectar

youre the sap in Body.trees

the cold in Body.ice*

* e.g. the frozen corpse of Scott of the Antarctic.

~sv.50 O self, you are the fragrance in the flower known as the body; you are the nectar in the moon known as the body; you are the essence in the herb known as the body; you are the coolness in the ice known as the body.

#RtAmRta – truth & nectar • lawful gleaning ; unsolicited alms +

त्वय्य्_अस्ति विस्मय-स्नेह: शरीर-क्षीर-सर्पिषि । त्वम् अन्तरस्य देहस्य दारुणि अग्निर्_इव स्थित: ॥५१॥

tvayi_asti vismaya-sneha: zarIra-kSIra-sarpiSi | tvam antarasya dehasya dAruNi agni:_iva sthita: ||51||

Your.Beingness,

in you is the amazing oiliness

of body.milk-ghee

inside your body

like the fire that is latent in wood

*jd. ghee is what remains when butter has been heated and strained

clarified three times

to become a crystal.clear oil

sneha.oil is also associated with love.

milk – whey = butter

butter – whey.bits = ghee

<bhavAn> might be translated "Sir"

but I like to show the absurdity of such titles

whether political or religious

~m.51 You are the wonderful oiliness of the ghee from the milk called body. You abide inside as the bright fire of the wood called body.

~sv.51 Just as there is butter in milk, there is friendship or attachment in the body. You dwell in this body even as fire dwells in wood.

~vlm.51. Thou art the juice, milk and butter, that support the body, and thou being gone (O soul!). The body is dried up and become as fuel to feed the fire.

त्वम् एव_अनुत्तम-आस्वाद: प्राकाश्यम् तेजसाम् अपि ।

अवगन्ता त्वम् अर्थानाम् त्वम् भासाम् अव.भासक: ॥५२॥

tvam eva_anuttama-AsvAda: prAkAzyam tejasAm api |

avagantA tvam arthAnAm tvam bhAsAm ava.bhAsaka: ||52||

tvam eva anuttama-AsvAda: prAkAzyam tejasAm api

avagantA tvam arthAnAm tvam bhAsAm avabhAsaka:

~m.52 You are perfect nectar. You are luminoity of all light. You are the knower of all purposes. You are the light in all lights.

~sv.52 You are the light in all luminous objects; you are the inner light that makes knowledge of objects possible.

~vlm.52. Thou art the flavour of fruits, and the light of all luminous bodies; it is thou that perceivest and knowest all things, and givest light to the visual organ of sight.

*jd. -

स्पन्दस्_त्वम् सर्व.वायूनाम् त्वम् मनो.हस्तिनो मद: । प्रज्ञा-अनल-शिखायास्_त्वम् प्राकाश्यम् तैक्ष्ण्यम् एव च ॥५३॥

spanda:_tvam sarva.vAyUnAm tvam mano.hastino mada: | prajJA-anala-zikhAyA:_tvam prAkAzyam taikSNyam eva ca ||53||

spanda:_tvam sarva.vAyUnAm

tvam mano.hastino mada:

x +

prajJA-anala-zikhAyA:_tvam

prAkAzyam taikSNyam eva ca

~m.53 You are the vibration in all winds. You are the arrogance of all mind-elephants. You are luminosity of all Intelligence. You are the sharp intensity in all brightness.

~sv.53 You are the strength of the elephant known as mind. You are both the light and the heat of the fire of self-knowledge.

~vlm.53. Thou art the vibration of the wind, and the force of our elephantine minds; and so art thou the acuteness of the flame of our intelligence.

तद्_वशाद्_इयम् आत्मीया वाचा सम्प्रविलीयते । दीपवत्पुनर्_अन्यत्र समुदेति कुतो_sपि सा ॥५४॥

tat_vazAt_iyam AtmIyA vAcA sampravilIyate | dIpavatpuna:_anyatra samudeti kuta:_api sA ||54||

tat_vazAt

iyam AtmIyA vAcA

sampravilIyate

x +

dIpavat punar_anyatra

samudeti kuta:_api sA

~m.54 Because of you this body loses its ability to speak (during death). It again revives like a lamp in another body.

~sv.54 Speech terminates in you, O self! It reappears somewhere else.

~vlm.54. It is thou that givest us the gift of speech, and dost stop our breath, and makest it break forth again on occasions. (Speech— Vách---vox in the feminine gender, is made Váchá by affix á according to Bhaguri).

त्वयि संसार-वर्तिन्य: पदार्थ-वलयस्_तथा । कटकाङ्गद-केयूर=युक्तय: कनके यथा ॥५५॥

tvayi saMsAra-vartinya: padArtha-valaya:_tathA | kaTakAGgada-keyUra=yuktaya: kanake yathA ||55||

tvayi

in you

saMsAra-vartinya:

padArtha-valaya:

tathA

thus +

kaTaka-aGgada-keyUra=yuktaya:

xy kaTaka-aGgada-keyUra=yuktis

kanake yathA

as in the forest

~m.55 Like many kinds of jewels which are formed out of gold, many kinds of things and beings in this world are formed and become active because of you.

~sv.55 Even as different ornaments are fashioned out of gold, all the countless objects of creation have been fashioned out of you: the distinction is verbal.

~vlm.55. All these various series of worldly productions, bear the same relation to thee, as the varieties of jewelleries (such as the bracelets and wristlets); are related to the gold (of which they are made).

भवान्_अयम् अयम् च_अहम्-त्वम्=शब्दैर्_ एवम्.आदिभि: ।

bhavAn_ayam ayam ca_aham-tvam=zabdai:_ evam.Adibhi: |

स्वयम् एव_आत्मना_आत्मानम् लीला.अर्थम् स्तौषि वक्षि च ॥ ५६॥

svayam eva_AtmanA_AtmAnam lIlA.artham stauSi vakSi ca ||56||

bhavAn_ayam ayam ca

aham-tvam=zabdai:

evam.Adibhi:

x +

svayam eva

AtmanA

by self

AtmAnam

xm self

lIlA.artham x

you praise in speech & song

~m.56 You create, become and play-on in dalliance, with names like 'I, you, this, that' etc. You then sing praises of them.

~sv.56-57 'This is you, ' 'This is I, ' — such expressions are used when you yourself adore yourself or describe yourself for your own delight.

~vlm.56. Thou art called by the words I, thou, he &c., and it is thyself that callest thyself such as it pleaseth thee. (The impersonal God is represented in different persons).

मन्द-अनिल-विनुन्नो_अब्द: गज-अश्व-नर-दृष्टिभि: ।

manda-anila-vinunna:_abda: gaja-azva-nara-dRSTibhi: |

यथा सम्.लक्ष्यते व्योम्नि तथा त्वम् भूत-दृष्टिभि: ॥५७॥

yathA sam.lakSyate vyomni tathA tvam bhUta-dRSTibhi: ||57||

a slow.wind-driven raincloud

appears to be an elephant or horse or Human

represented in the sky

so are you, with your perceptions of being

~m. c... you also form and appear in several shapes like beings.

~vlm.57. Thou art seen in the appearances of all the productions of nature, as we see the forms of men, horses and elephants in the clouds, when they glide softly on the wings of the gentle winds. (But as all these forms are unreal, so God has* no form in reality). {true Biblical Style (BS) would have "God hath". jd}

यथा हय-गज-आकारैर्_ज्वाला लसति वह्निषु । तथा_एव_अ-व्यतिरिक्तैस्_त्वम् दृश्यसे भुवि सृष्टिषु ॥५८॥

yathA haya-gaja-AkArai:_jvAlA lasati vahniSu | tathA_eva_a-vyatiriktai:_tvam dRzyase bhuvi sRSTiSu ||58||

yathA haya-gaja-AkArai:

as within horse and elephant embodiments

jvAlA lasati vahniSu

light plays in the flames

tathaiva avyatiriktai:

and in that way without distinctions

tvam dRzyase bhuvi sRSTiSu

you see on earth within

~m.58 Just like a flame which takes different kinds of shapes like horse, elephant etc, You appear in different kinds of forms on the earth's creation.

~sv.58 Even as a huge forest-fire might momentarily assume various forms though it is but a single flame, even so your non-dual being appears to be all these diverse objects in this universe.

~vlm.58. Thou dost invariably show thyself in all thy creatures on earth, the blazing fire presents the figures of horses and elephants in its lambent flames. (Neither has God nor fire any form at all).

त्वम् ब्रह्म-अण्डक-मुक्तानाम् अच्छिन्नस्_तन्तुर्_आतत: ।

tvam brahma-aNDaka-muktAnAm acchinna:_tantu:_Atata: |

क्षेत्रम् त्वम् भूत-सस्यानाम् चिद्-रसायन-सेवितम् ॥५९॥

kSetram tvam bhUta-sasyAnAm cid-rasAyana-sevitam ||59||

tvam

you

brahmANDaka-muktAnAm

of cosmic pearls

acchinna:_tantu:_Atata:

are the vast uniting cord +

kSetram tvam

you are a field

bhUta-sasyAnAm

of beings like grain

cid-rasAyana-sevitam

nourished by Conscious rain

Ø #sasyam - standing crop, produce of the field, seed, grain, fruit — sasyavat.

~m.59 You are like the running thread through the pearl of universe. You are the field of the crop of beings which is wetted by the water called 'Chit'.

~sv.59 You are the string on which all these worlds are strung. You are the ground of truth in which all these worlds abide.

~vlm.59., Thou art the unbroken thread, by which the orbs of worlds are strung together as a rosary of pearls; and thou art the field that growest the harvest of creation, by the moisture of thy intellect. (The divine spirit stretches through all, and contains the pith of creation).

असत्_तद्_अन्-अभि.व्यक्तम् पदार्थानाम् प्रकाश्यते ।

asat_tat_an-abhi.vyaktam padArthAnAm prakAzyate |

त्वया तत्त्वम् यथा पक्त्या मांसानाम् स्वाद-वेदनम् ॥६०॥

tvayA tattvam yathA paktyA mAMsAnAm svAda-vedanam ||60||

not.So

That is unmanifest as things

is projected by you

Thatness in this way

ripens

as meat cooks

for the taste to know

~m.60 Your essence and nature illumine the nonexistent and unmanfest things (into existence and manifesation). It is like cooking which gives taste to flesh.

~vlm.60. Things that were inexistent and unproduced before creation, have come to light from their hidden state of reality by thy agency, as the flavour of meat-food, becomes evident by the process of cooking.

विद्यमाना_अपि वस्तु.श्रीर्_न स्थिता त्वयि न स्थिते । वनिता.रूप-लावण्य-सत्ता_इव गत-चक्षुष: ॥६१॥

vidyamAnA_api vastu.zrI:_na sthitA tvayi na sthite | vanitA.rUpa-lAvaNya-sattA_iva gata-cakSuSa: ||61||

vidyamAnA_api

vastu.zrI:

na sthitA

tvayi

na sthite

x +

vanitA.rUpa-lAvaNya-sattA_iva

gata-cakSuSa:

~m.61 Without you, all existence is as if non existent. Before a blind man, the beauty of a woman has no meaning.

~sv.60-61-62 The worlds are for ever potentially present in you: and by you they are made manifest, as the flavour of foodstuff is made manifest by cooking.

~vlm.61. The beauties of existences are imperceptible without the soul; as the graces of a beauty are not apparent to one devoid of his eyesight.

सद्_अपि_इह न सत्तायै वस्तु न_अ-वर्जितम् त्वया । तृप्तये न स्व.लावण्यम् मुकुरात्प्रति.बिम्बितम् ॥६२॥

sat_api_iha na sattAyai vastu na_a-varjitam tvayA | tRptaye na sva.lAvaNyam mukurAtprati.bimbitam ||62||

sat_api

tho real

iha

here

na sattAyai

not in Reality

vastu na_a-varjitam tvayA

x +

tRptaye na sva.lAvaNyam

mukurAtpratibimbitam

~m.62 Without your energy, manifest things do not have any energy. Beauty reflected in a mirror is not useful to quench the desire.

~sv.60-61-62 The worlds are for ever potentially present in you: and by you they are made manifest, as the flavour of foodstuff is made manifest by cooking.

~vlm.62. All substances are nothing whatever without thy inherence in them; as the reflection of the face in the mirror (or a picture in painting), is to no purpose without the real face or figure of the person.

लुठति त्वाम् विना देह: काष्ठ-लोष्ठ=सम: क्षितौ । सन्-न्*अप्य्_असन्_नगोच्छ्राय: श्यामास्व्_इव रविम् विना ॥६३॥

luThati tvAm vinA deha: kASTha-loSTha=sama: kSitau | san*_api_asan_naga-ucchrAya: zyAmA~su_iva ravim vinA ||63||

tvAm vinA deha:

Body without you

luThati

kASTha-loSTha=sama:

like a log or clod

kSitau

x +

san _api_asan_

naga.ucchrAya:

a mountain.height

zyAmAsu_iva ravim vinA

as.if in darkness without a sun

#nagocchrAya-: mountain-height.

~m.63 Without you this body is like a piece of wood. Without illuminating light even a mountain connot show up its height and magnitude.

~sv.63 However, though these worlds seem to exist, they will cease to be if you are not! You are their reality. Even this body will fall down lifeless like a log of wood.

~vlm.63. Without thee the body is a lifeless mass, like a block of wood or stone; and it is imperceptible without the soul, as the shadow of a tree in absence of the sun.

सुख-दु:ख-क्रम: प्राप्य भवन्तम् परिनश्यति । प्राकाश्यम् आसाद्य यथा तमस्_तेज: अथवा हिमम् ॥६४॥

sukha-du:kha-krama: prApya bhavantam parinazyati | prAkAzyam AsAdya yathA tama:_teja: athavA himam ||64||

sukha-du:kha-krama:

the process of pleasure & pain

prApya

bhavantam

parinazyati

prAkAzyam AsAdya yathA

tama:_teja: athavA himam

~m.64 When you are gained, all griefs and happinesses will get destroyed. When light arrives, darkness is chased away and snow melts.

~vlm.64. The succession of pain and pleasure, ceases to be felt by one who feels thee within himself; as the shades of darkness, the twinkling of stars, and the coldness of frost, cease to exist in the bright sunlight.

~sv. Pleasure and pain, happiness and unhappiness owe their existence to you, O self: they are born of you and they lose their identity when their non-existence independent of you is realised. Even as an optical illusion comes into being and vanishes in the twinkling of an eye, the illusory experiences of pain and pleasure appear and disappear in the twinkling of an eye. added in later ed.

त्वद्_आलोकनया_एव_एते स्थितम् यान्ति सुख-आदय: ।

सूर्य-आलोकनया प्रातर्_वर्णा: शुक्ल-आदय:_यथा ॥६५॥

tvat_AlokanayA_eva_ete sthitam yAnti sukha-Adaya: |

sUrya-AlokanayA prAta:_varNA: zukla-Adaya:_yathA ||65||

tvat_AlokanayA eva_ete

sthitam yAnti sukha-Adaya:

sUrya-AlokanayA prAtar

varNA: zukla-Adaya:_yathA

~m.65 When morning sun appears everything acquires a white sheen. Similarly, when you are seen then all joys acquire meaning.

~vlm.65. It is by a glance of thy eye, that the feelings of pain and pleasure rise in the mind; as it is by the beams of the rising sun, that the sky is tinged with its variegated hues.

लब्ध-आत्मान: विनश्यन्ति सम्.बन्ध-क्षण एव ते । ते तमांसि_इव दीपस्य दृष्टा: एव व्रजन्त्य्_अलम् ॥६६॥

labdha-AtmAna: vinazyanti sam.bandha-kSaNa eva te | te tamAMsi_iva dIpasya dRSTA: eva vrajanti_alam ||66||

labdha-AtmAna:

vinazyanti

sam.bandha.kSaNa_ eva te

te tamAMsi_iva dIpasya

they as.if in the dark of the light

dRSTA: eva

they're indeed see/known

vrajanti alam

~m.66 When the Self is gained, all bondages get destroyed in a trice. When light appears all darkness vanishes.

~vlm.66. Living beings perish in a moment, at the privation of thy presence; as the burning lamp is extinguished to darkness, at the extinction of its light. (Light and life are synonymous terms, as death and darkness are homonyms).

तमस्ता तमसो दीप-अ.सत्तायाम् स्फुटताम् गता । दीप-संबन्ध-समये सा स-उत्पद्य विनश्यति ॥६७॥

tamastA tamaso dIpa-a.sattAyAm sphuTatAm gatA | dIpa-sambandha-samaye sA_eva ca_utpadya vinazyati ||67||

tamastA tamasa:

the darkness of the dark

dIpAsattAyAm sphuTatAm gatA

when the lamp of unSuchness has become bright

dIpa-sambandha-samaye

sA eva cotpadya

vinazyati

~m.67 Darkness clearly persists in the absence of light. The moment it comes into contact with a lamp, it gets destroyed.

~vlm.67. As the gloom of darkness is conspicuous at the want of light; but coming in contact with light, it vanishes from view.(i.e. As the work is known after it is worked out by the workman). . So there is but dead matter without the enlivening soul, and every being is full of life with the soul inherent in it).)

तद्_एवम् सुख-दु:ख.श्रीर्_दृष्ट्वा_एव त्वाम् अनामयम् । जायते जात.मात्रा_एवम् सर्व.नाशेन नश्यति ॥६८॥

tat_evam sukha-du:kha.zrI:_dRSTvA_eva tvAm anAmayam | jAyate jAta.mAtrA_evam sarva.nAzena nazyati ||68||

tat_evam sukha-du:kha.zrI:

dRSTvA eva tvAm anAmayam

x +

jAyate jAta.mAtrA evam

sarva.nAzena nazyati

~m.68 In the same way joys and sorrows are chased away by your very sight.

~vlm.68. So the appearances of pain and pleasure, present themselves before the mind, during thy absence from it; but they vanish into nothing at the advance of thy light into it.

भङ्गुरत्वाद्_इह स्थातुम् कालम् न_अणुम् अपि क्षमा । निमेष-लक्ष-भाग-आख्या तन्वी काल-कला यथा ॥६९॥

bhaGguratvAt_iha sthAtum kAlam na_aNum api kSamA | nimeSa-lakSa-bhAga-AkhyA tanvI kAla-kalA yathA ||69||

bhaGguratvAt_iha sthAtum

kAlam na_aNum api kSamA

x +

nimeSa-lakSa-bhAga-AkhyA

tanvI kAla-kalA yathA

~vlm.69. The temporary feelings of pleasure and pain, can find no room in the fulness of heavenly felicity (in the entranced mind); just as a minute moment of time, is of no account in the abyss of eternity.

~m.69 Because of the tendency for transience, time is existent. Not even a nano- second can exist without the time-aspect of years.

गान्धर्वी नगरी तन्वी सुख.दु:ख-आदि=भावना । स्फुरति त्वत्.प्रसादेन त्वयि दृष्टे विलीयते ॥७०॥

gAndharvI nagarI tanvI sukha.du:kha-Adi=bhAvanA | sphurati tvat.prasAdena tvayi dRSTe vilIyate ||70||

gAndharvI nagarI tanvI

sukha.du:kha-Adi=bhAvanA

x +

sphurati tvat.prasAdena

tvayi dRSTe vilIyate

~m.70 The feelings about joys and sorrows are like a 'A Gandharva City'. They sparkle because of your grace and dissolve on gaining you.

~sv.70 Happiness and sorrow collapse when they approach you, even as darkness disappears when it approaches light. However, the experience of happiness etc., is made possible only because of the light of awareness derived from you.

~vlm.70. The thoughts of pleasure and pain, are as the short-lived fancies of the fairy land or castles in air; they appear by turns at thy pleasure, but they disappear altogether no sooner thy form is seen in the mind.

त्वद्.आलोक-ईक्षण-उद्भूता त्वद्.आलोक-ईक्षण-क्षया । मृता_इव जाता जाता_इव मृता केन_उप.लक्ष्यते ॥७१॥

tvad.Aloka-IkSaNa-udbhUtA tvad.Aloka-IkSaNa-kSayA | mRtA_iva jAtA jAtA_iva mRtA kena_upa.lakSyate ||71||

tvad.Aloka-IkSaNa-udbhUtA

x =

tvad.Aloka-IkSaNa-kSayA

mRtA iva jAtA

as.if dead, born

jAtA iva mRtA

as.if born, dead

kena_upalakSyate

by whom is it perceived

~m.71 Whoever cares for those which die being born and be born when dead?

~sv.71 They appear in the light of awareness and they disappear when they are perceived as non-different from that awareness: they are born the moment they die and they die the moment they are born — who is the perceiver of all this mystery?

~vlm.71. It is by thy light in our visual organs, that things appear to sight at the moment of our waking, as they are reproduced into being; and it is by thy light also poured into our minds, that they are seen in our dream, as if they are all asleep in death.

क्षणम् अप्य्_अस्थिरम् वस्तु कथम् कार्य-करम् भवेत् । तरङ्गैर्_उत्पल-आकारैर्_माला कथम् अवेक्ष्यते ॥७२॥

kSaNam api_asthiram vastu katham kArya-karam bhavet | taraGgai:_utpala-AkArai:_mAlA katham avekSyate ||72||

instantaneous substance is unstable : how does it become effective?

with waves in

how do you get the shapes of lotuses from shapeless waves

~sv. ... Waves may look like flowers, but can one string them into a garland?

यदा वा जात-निर्.नष्टम् क्रियाम् वस्तु करिष्यते । तदा रमेत लोको_अयम् मालाम् कृत्वा तडिद्-गणै: ॥७३॥

yadA vA jAta-nir.naSTam kriyAm vastu kariSyate | tadA rameta loka:_ayam mAlAm kRtvA taDit-gaNai: ||73||

or when

a transient activity is made substantial

then

the world would be enjoyed as a garland made with lightning.flashes

#ram -> #rameta - opt. [1] md. sg. 3 | opt. [1] ac. pl. 2 +

~m.73 If something that dies as soon as it is born becomes purposefully active, then one can be happy with a garland made out of lightnings.

~sv.73 If it is credible to think that one can expect stable effects to accrue from such an unstable cause as the fleeting phenomena, then it should be possible to string lightnings into a luminous garland and wear it as an ornament!

~vlm.73. No substantial good can accrue to us from transitory mortal things; as no body can string together the transient flashes of lightning into a necklace.

इमाम् सुख-आदिकाम् लक्ष्मीम् विवेकि-जन=चेतसि । स्थित: सन्नेव गृह्णासि न जहासि सम.स्थितिम् ॥७४॥

imAm sukha-AdikAm lakSmIm viveki-jana=cetasi | sthita: sanneva gRhNAsi na jahAsi sama.sthitim ||74||

imAm sukha-AdikAm lakSmIm

this pleasure-loaded lakShmI

viveki-jana=cetasi

in the affective consciousness of a discriminating person

sthita: san-n eva na iva

gRhNAsi na jahAsi samasthitim

~m.74 You are making even discriminating people receive both sorrows and joys without discarding their state of equilibrium.

~sv.74 O self, you enjoy pleasure and pain as if they were real, while you perceive and receive them through the consciousness of a wise person, without ever abandoning the state of utter equanimity.

~vlm.74. Should the rationalist take the false ideas of pain and pleasure for sober realities; what distinction then can there be between them and the irrational realists (Buddhists).

अ.विवेकिषु यो_असि त्वम् सहज.आत्मन्_यदृच्छया ।

a.vivekiSu ya:_asi tvam sahaja.Atman_yadRcchayA |

तद्.रूप-कथनेन_अलम् मम_अन्.अल्प-पद-आस्पद ॥७५॥

tad.rUpa-kathanena_alam mama_an.alpa-pada-Aspada ||75||

a-vivekiSu ya:_asi tvam

sahaja.Atman-yadRcchayA

x +

tad.rUpa-kathanena

alam

mama_an.alpa-pada-Aspada

~AB. ... | nAlam na samarthA he analpAnAm anantAnAm padAnAm rUpa-bhedAnAm nAmnAm ca Aspada ... ||

~m.75 O, One who dwells in the highest state, I am too small and incapable of describing the way you deal with stupids.

~sv.75 But, what your experiences are when the same thing happens in the heart of an unwise or unawakened person, it is impossible for me to describe!

~vlm.75. Should you like the Nominalist, take everything which bears a name for a real entity; I will tell you no more than that, you are too fond to give to imaginary things a fictitious name at your own will. (Gloss:—according to the ideas and desires of one's own mind, or giving a name to airy nothing).

निर्.ईहेण निर्.अंशेन निर्.अहंकृतिना त्वया । सता वा_अप्य्_अ.सता वा_अपि कर्तृत्वम् उररी-कृतम् ॥७६॥

nir.IheNa nir.aMzena nir.ahaMkRtinA tvayA | satA vA_api_a.satA vA_api kartRtvam urarI-kRtam ||76||

you are desireless, impartial, without an ego-nature

call something

Such or unSuch, real or unreal,

in affecting it your doership is manifest

~sv.76 O self, you are in truth non-attached, free from all desires and hopes, you are one and homogeneous without any parts, you are devoid of ego-sense: and you assume the doership of actions and you appear to experience the diversity, whether this is really true and factual or unreal and fictitious.

जय प्रोड्ड-अमर-आकार जय शान्ति-परायण । जय सर्व.आगम-अतीत जय सर्व.आगम-आस्पद ॥७७॥

jaya proDDa-amara-AkAra jaya zAnti-parAyaNa | jaya sarva.Agama-atIta jaya sarva.Agama-Aspada ||

77||

jaya proDDAmara-AkAra - hail, form of Majesty =

jaya zAnti-parAyaNa - hail, Peace, the final goal, =

jaya sarva.Agama-atIta - hail, beyond all scripture =

jaya sarva.Agama-Aspada – hail, abode of all scripture.

~vlm.77. All joy be thine! that art boundless in thy spiritual body, and ever disposed to tranquility; that art beyond the knowledge of the vedas, and art yet the theme of all the zAstras.

~m.77-79 . Victory unto you the Vast, the one who is all peace, one who is beyond all vedas, who is the refuge of all vedas, who is born and who is unborn, who is hurt and who is unhurt, who is all mind and who is without mind, who is defeat and who is victory.

~sv.77 Hail, hail to you, O self who has manifested as this limitless universe. Hail to the self which is supreme peace. Hail to you, O self, who is beyond the reach of the scriptures. Hail to you, O self, who is the basis and the goal of all scriptures.

*jd.77 - jaya proDDAmara-AkAra - hail, form of Majesty = jaya zAnti-parAyaNa - hail, Peace, the final goal, = jaya sarva.Agama-atIta - hail, beyond all scripture = jaya sarva.Agama-Aspada – hail, abode of all scripture.

जय जात जय_अ.जात जय क्षत जय_अ.क्षत । जय भाव जय_अ.भाव जय जेय जय अ.जय ॥७८॥

jaya jAta jaya_a.jAta jaya kSata jaya_a.kSata | jaya bhAva jaya_a.bhAva jaya jeya jaya a.jaya ||

greetings to the Born One

greetings to the Unborn

hail to the hurt

hail to the hale

glory to what has become

glory to what has not become

victory to the vincible

victory to the invincible

...

~sv.78 Hail to you, O self, who is born and who dwells in all creatures. Hail to you, O self, who is unborn. Hail to you, O self, who undergoes change and destruction. Hail to you, O self, that is unchanging and indestructible. Hail to you, O self, that is existence: hail to you, O self, that is non-existence. Hail to you, O self, that is conquerable, that can be attained. Hail to you, O self, that is invincible and beyond reach.

~vlm.78. All joy to thee! that art both born and unborn with the body, and art decaying undecayed in thy nature; that art the unsubstantial substance of all qualities, and art known and unknown to every body.

उल्लसाम्य्_उपशाम्यामि तिष्ठाम्य्_अधिगतो_ऽस्मि वा ।

ullasAmi_upazAmyAmi tiSThAmi_adhigata:_asmi vA |

जयी जयाय जीवामि नमो मह्यम् नमो_ऽस्तु ते ॥७९॥

jayI jayAya jIvAmi nama:_ mahyam nama:_astu te ||79||

I find delight; I find my peace;

I rest, or else am going-on;

I conquer, living for conquest.

glory to me

glory to you

~m.79. I am delighted and am established in peace. I am (finally) victorious and so I am alive. Salutations to you and (also) to me.

~sv.79 I am delighted. I am in a state of utter equilibrium and of supreme peace. I stand unmoving. I have reached self-knowledge. I am the victor. I live to conquer. Salutations to myself; salutations to you.

~vlm.79. I exult now and am calm again, I move and am still afterwards; I am victorious and live to win my liberation by thy grace; therefore I hail thee that art myself.

त्वयि स्थिते मयि विगतामय-आत्मनि

tvayi sthite mayi vigatAmaya-Atmani

स्व.संस्थितौ व्यपगत-राग-रञ्जने ।

sva.saMsthitau vyapagata-rAga-raJjane |

क्व बन्धनम् क्व च विपद: क्व संपदो

kva bandhanam kva ca vipada: kva sampada:_

भव-अभवौ क्व शमम् उपैमि शाश्वतम् ॥८०॥

bhava-abhavau kva zamam upaimi zAzvatam ||80||

tvayi sthite

settled in you

mayi

in me

vigatAmaya-Atmani

infective forma are gone from the self

sva.saMsthitau

vyapagata-rAga-raJjane

x +

kva bandhanam

wheres the bond?

kva ca vipada:

and where misfortune?

kva sampada:

wheres good fortune?

bhava-abhavau

when what becomes does not become

kva zamam upaimi zAzvatam

how do I enter eternal peace?

~m.80 Established in you, I am free from all disease. Established in myself all attachments and delusions are gone. Where then is bondage for me? Where is danger? Where is wealth, becoming and nonbecoming? I am eternally tranquil and peaceful.

~sv.80 As long as you, O my self, exist as the pure untainted reality, where is bondage, where is misfortune, where is good fortune, where is birth or death? I shall rest for ever in supreme peace.

~vlm.80. When thou art situated in me, my soul is freed from all troubles and feelings and passions; and is placed in perfect rest. There is no more any fear of danger or difficulty or of life and death, nor any craving for prosperity, when I am absorbed in everlasting bliss with thee.

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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Concordant Glossary (CGl1405)

https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0

oॐm

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

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

fm5036 2.mr24-25. prahrAda's Song .z80.docx

Jiva Das

unread,

Jun 19, 2021, 6:03:14 PM6/19/21

to yoga vasishtha

fm5036 2.mr26*.*27. prahrAda's Song .z80

https://www.dropbox.com/s/kk51gpbknvgzcqb/fm5036%202.mr26*.*
27%20prahrAda%27s%20Song%20.z80.docx?dl=0
<https://www.dropbox.com/s/kk51gpbknvgzcqb/fm5036%202.mr26-27%20prahrAda%27s%20Song%20.z80.docx?dl=0>

[image: http://srimadbhagavatam.org/images/caligraphy.gif]

FM.5.36

*PRAHRÂDA'S SONG OF SELF*

*PRAHRÂDA said—*

आत्मा सर्व.पद.अतीतः चिरात् संस्मृतिम् आगतः ।

AtmA sarva.pada*.*atIta: cirAt saMsmRtim Agata: |

दिष्ट्या लब्धः_असि भगवन्_नमस् ते ऽस्तु महात्मने ॥५।३६।१॥

diSTyA labdha:_asi bhagavan_nama:_te_astu mahAtmane ||5|36|1||

.

*The Self*

*beyond all states*

*after so long *

*has come to be recalled*

*:*

*a lucky.get you are, Lord.Bhagavan*

*Homage to you, Great Soul*

*.*

AtmA sarva.pada*.*atIta: cirAt saMsmRtim Agata: | diSTyA labdha:_asi
bhagavan_nama:_te_astu mahAtmane

.

#saMsmRti f. remembering, remembrance of (gen. or comp.; acc, with <labh>,
"to remember").

#diSTi –f.*.* direction, prescription; auspicious juncture, good fortune,

happiness (esp. instr. #diSTyA, thank heaven! o&r I congratulate you on
your good luck! often with <vardhase>, you are fortunate) •

#virocana*.* विरोचन shining upon, brightening, illuminating • **virochana
the Luminous, N. of *the sunGod • of an *asura.Darkling *(virochana the

Luminous) son of prahrAda the Joyful प्रह्राद (or prahlAda प्रह्लाद) and
father of bali.Strongman who gives instruction to his son in
FM.5.23/fm5023.

**v*lm.1 Prahláda continued:—I thank thee, O lord and great spirit! that

art beyond all things, and art found in myself by my good fortune.

**m.*1 ... beyond all states or modes of consciousness has been realised. O

self! fortunately you have been realised; salutations to you.

**sv.*1 PRAHLADA continued to contemplate: At last, the self which is

beyond all states or modes of consciousness has been realised. O self!
fortunately you have been realised; salutations to you.

*Ott. #*saMsRti*: संसृतिः *.**f..* course, current, flow. • the worldly

life, courses of the world • metempsychosis, transmigration • the process
of संसार saMsAra.Convolution • Evolution, (esp) passage thru successive

states of e*x*istence, course of mundane e*x*istence, transmigration, the
world (s.*.*cakra*.*cakravAlam "the wheel or circle of mundane e*x*istence").

अभिवन्द्य_अथ च_आलोक्य चिरम् आलिङ्ग्यसे मया ।

abhivandya_atha ca_Alokya ciram AliGgyase mayA |

को ऽन्यः स्यात्_त्वद्.ऋते बन्धुर् भगवन् भुवन.त्रये ॥५।३६।२॥

ka:_anya: syAt tvat.Rte bandhu:_bhagavan bhuvana.traye ||5|36|2||

.

*having praised you and beheld you*

*long have I clung to you*

*who.else but you would be my ally, Lord, in this Triple.World*

*?*

abhivandya_atha ca_Alokya ciram AliGgyase mayA | ka:_anya: syAt tvat.Rte
bandhu:

bhagavan bhuvana*.*traye

.

* bandhu can have a number of senses *.* **m.* ... who else is a greater
friend than you ... **sv.* ... who but you is my friend and relative ...
**v*lm. ... I have no other friend...

हंसि पासि ददासि त्वम् स्तौषि यासि विवल्गसि ।

haMsi pAsi dadAsi tvam stauSi yAsi vivalgasi |

अयम् प्राप्तोसि दृष्टोसि किम् करोषि क्व गच्छसि ॥५।३६।३॥

ayam prAptosi dRSTosi kim karoSi kva gacchasi ||5|36|3||

.

*you harm, you shelter & you give, you offer praise, you spring.up as*

*THIS*

*whatever you have gotten, seen & known*

*: *

*what will you do? where will you go?*

.

haMsi pAsi dadAsi tvam stauSi yAsi vivalgasi | ayam prAptosi dRSTosi kim
karoSi kva gacchasi

#vivalg विवल्ग् vi>valg; leap, spring; jump; burst asunder cap.; spring up
or out (as the universe), y5036.003

स्व.सत्ता.पूरित.अशेष.विश्व विश्व.जनीन भोः ।

sva.sattA.pUrita.azeSa.vizva vizva.janIna bho: |

सर्वत्र लक्ष्यसे नित्यम् अधुना क्व पलायसे ॥५।३६।४॥

sarvatra lakSyase nityam adhunA kva palAyase ||5|36|4||

.

*hey *sva.sattÂpUrita.azeSa*.*vizva

*with your Own being you fill the universe *

*o *vizva*.*janIna

*Universal greatness *

*o *bho:

*Lord *

sarvatra lakSyase nityam

*everywhere you are presented ever *

adhunA

*now *

kva palAyase

*how could you escape? *

.

*m.4 With your enormous power you are spread all over the universe. You are

the benefactor of all in the universe. You are thus seen everywhere. Where
then can you flee!

*sv.4 By your reality are all the worlds pervaded, you alone are seen

everywhere, O self: where will you run to now?

*vlm.4. Thou fillest all being in the world with thy essence; thou art

present in all places, but where art thou now fled and gone from me.

*AB. vizvebhyo janebhyo iti ... ||5|36|

#*janIna – *

*jd. *.* *O *sva.sattApUritAzeSa*.*vizva *.** with your Own being you fill
the universe = o *vizva*.*janIna *.** Universal Person = o *bho: *.** Lord
= *sarvatra lakSyase nityam *.** everywhere you are presented ever = *adhunA
*.** now = *kva palAyase *– how could you escape? *

आवयोर् अन्तरम् भूरि जन्म.व्यवहित.अन्तरम् ।

Avayo:_antaram bhUri janma.vyavahita.antaram |

अदूरम् अद्य सम्पन्नम् दिष्ट्या दृष्टो ऽसि बान्धव ॥५।३६।५॥

a.dUram adya sampannam diSTyA dRSTa:_asi bAndhava ||5|36|5||

.

*there is this much between us two*

*being separately born*

*from.away now youre begotten*

*—what luck it is—youre here to see—*

*youre family*

*!*

Avayo:_antaram bhUri

janma*.*vyavahita*.*antaram |

a*.*dUram adya sampannam

diSTyA dRSTa:_asi bAndhava

.

**v*lm.5. Great is the distance between us, even as the distance of the

places of our birth, it is my good fortune of friend! that has brought thee
near me today, and presented thee to my sight (so fleeting is spiritual
vision).

**m.*5 Because of many births there was considerable distance between us.

Now all that is wiped. Fortunately you are my dear one.

*jd.5 *.* Avayo:_antaram bhUri *.* *there is much between us two = *janma*.*
vyavahita*.*antaram *.* birth*.*separate*.*within *.* *being separate
because of birth =* adUram adya sampannam *.** near now begotten = *diSTyA
dRST*a:_a*si – *what luck it is, —youre here to see— = *bAndhava *.** youre
family! *

नमस्ते कृत.कृत्याय कर्त्रे भर्त्रे नमो_अस्तु ते ।

namaste kRta.kRtyAya kartre bhartre nama:_astu te |

नमः संसार.वृन्ताय नित्याय विमलात्मने ॥५।३६।६॥

nama: saMsAra.vRntAya nityAya vimalAtmane ||5|36|6||

.

*Praise*

*to someone whose duty's done*

*to the Doer. Protector*

*glory be to you*

*bend before the stalk that unfolds a Samsâric.Convolution*

*&*

*to the Eternal un.tincted Self*

*...*

namaste kRta*.*kRtyAya kartre bhartre nama:_astu te | nama: saMsAra*.*vRntAya

nityAya vimalAtmane

.

* compare in(s)tinct, e*x*.tinct, tincture, taint.

Ø #*vRnta*m *.* the footstalk of a leaf or flower or fruit , any stalk
S3rS. MBh. &c

**v*lm.6. I hail thee, thou felicitous one! that art my maker and preserver

also; I think thee that art the stalk of this fruit of this world, and that
art the eternal and pure soul of all.

नमश् चक्र.अब्ज=हस्ताय नमश् चन्द्र.अर्ध=धारिणे ।

nama:_cakra.abja=hastAya nama:_candra.ardha=dhAriNe |

नमो विबुध.नाथाय नमस्ते पद्म.जन्मने ॥५।३६।७॥

nama:_vibudha.nAthAya namas_te padma.janmane ||5|36|7||

.

...

nama: cakra*.*abja=hastAya

*praise to the discus.lotus=handed *

nama: candra*.*ardha=dhAriNe

*praise to the moon.half=bearer *

nama:_vibudha*.*nAthAya

*praise to the God.lord *

namaste padma*.*janmane

*praise to the lotus.born *

*. *

*m.7.10 Salutations to the One with lotus .like hands. Salutations to the

One who wears the crown of moon. Salutations to the lord of the knowers of

Truth. Salutations to the lotus .born. ...

*vlm.7. I thank the holder of the lotus and discus, and thee also that

bearest the crescent half moon on thy forehead great Siva. I thank the lord

of Gods*..*Indra, and Brahma also, that is born of the lotus.

वाच्य.वाचक.दृष्ट्या_एव भेदो यो अयम् इह_अवयोः ।

vAcya.vAcaka.dRSTyA_eva bhedo ya:_ayam iha_avayo: |

असत्या कल्पना_एव_एषा वीचि.वीच्य्.अम्भसोर् इव ॥५।३६।८॥

a.satyA kalpanA_eva_eSA vIci.vIcy.ambhaso:_iva ||5|36|8||

.

vAcya.vAcaka.dRSTi*.sight/view/vision*.A eva bheda
*.break/division/distinction*: yas ayam iha avayos +

asatya*.unreal/untrue* ~*kalpana*.supposition/assumption*\\kalpanA
*.Imagination* eva eSA *for it is *vIci.vIci.ambhas.a: iva *like wave after
wave of seawater*

.

**vlm.8. It is a verbal usage that makes a distinction betwixt thee and

ourselves, (i. e. between the Divine and animal souls); but this is a false
impression as that of the difference between waves and their elemental

water. *

*m.7.10 .... All differences are in terms of semantics. They are untrue. *It
is like the difference between waves and waters of sea.* You are the

multitudinous, multifarious variety of objects and things....

*sv.8 O self, the distinction between you (the self) and me is verbal, like
the *distinction* between the word and the substance it refers to; the

distinction is unreal and imaginary, like the verbal distinction between
the wave and the water in the wave.

त्वम् एव_अनन्तया_अनन्त.वस्तु.वैचित्र्य.रूपया ।

tvam eva_anantayA_ananta.vastu.vaicitrya.rUpayA |

भाव.अभाव.विलासिन्या नित्यया एव विजृम्भसे ॥५।३६।९॥

bhAva.abhAva.vilAsinyA nityayA eva vijRmbhase ||5|36|9||

.

*you surely* *are *

*by/with the* ananta*.boundless/endless*.yA
ananta*.boundless/endlessly* *substantial
with varying form **+ *

*by/with the* *feeling o&r its
absence/unBecoming.*vilAsi*.n*.*flashing/to.and.fro\seductive//
husband\ lover/wife\mistress*.nyA nitya.
*interior/own\continual\eternal/regular/necessary*.yA eva*.indeed\only*/
*very* vijRmbh<ase

*. *

tvam*.you* eva*.indeed\only*/*very by/with the * ananta*.boundless/endless*.yA
ananta*.boundless/endless**.*vastu.*substance/reality.*vaicitrya*.*rUpa
*.form/shape/color*.yA *+ *bhAva.*becoming.state/feeling.sense.*abhAva.
*absence/unBecoming.*vilAsi.nyA nitya.
*interior/own\continual\eternal/regular/necessary*.yA eva*.indeed\only*/
*very* vijRmbh<ase

*. *

vaicitrya

vilAsi.n

vijRmbh<ase

*. *

**v*lm.9. Thou showest thyself in the shapes of the endless varieties of
beings, and e*x*istence and e*x*tinction are the two states of thyself from
all eternity.

**m.*7*.*10 .... It is like the difference between waves and waters of sea.

You are the multitudinous, multifarious variety of objects and things. The

eternal swells as e*x*istence and non*.*e*x*istence being and non*.*being.
Salutations O witness, O creator, O, the luminous Infinite, the All*.*Natures,
O immanent in all e*x*istence.

नमो द्रष्ट्रे नमः स्रष्ट्रे नमो ऽनन्त.विकासिने ।

nama:_draSTre nama: sraSTre nama:_ananta.vikAsine |

नमः सर्व.स्व.भावाय नमस् ते सर्वग.आत्मने ॥५।३६।१०॥

nama: sarva.sva.bhAvAya nama:_te sarvaga.Atmane ||5|36|10||

.

nama: draSTre

*glory to the Seer *

nama: sraSTre

*praise to the Presenter *

nama: ananta*.*vikAsine

*blessings to the Boundless Bloom *

nama: sarva*.*svabhAvAya / sarvasva*.*bhAvAya

*praise to the all.nature of everything *

nama:_te sarvaga*.*Atmane

*glory to your everywhere.going self*

*! *

#draSTR

#sraSTR, #sraSTA *.*m.*.* one who emits or discharges (water &c.) mbh.; a

maker, author; the creator of the universe (applied to Brahmâ, Shiva &c.)

zvetup. •*.*• #sraSTRtA –f.*.*, #sraSTRtva *.*n.*.* creatorship

—>#saMsraSTR, #saMsraSTA one who engages in battle or contest rv.10.103, 3;
united or connected with or concerned in anything, a partaker (opp. to

#paridraSTR, a beholder") mbh.; one who mi*x*es together or commingles.

#ananta*.*vikAsin

sarva*.*svabhAva

sarvasva*.*bhAva

**m.*7*.*10 Salutations O witness, O creator, O, the luminous Infinite, the
All*.*Natures, O immanent in all e*x*istence.

**sv.*10 In truth, you alone are spread out as the infinite variety of

created objects that appear to be in this world. Salutations to the seer,

the e*x*periencer. Salutations to the one that creates, to the one that
unfolds and e*x*pands as all things. Salutations to that which is the inner

reality of all. Salutations to the omnipresent. Alas, on account of your
identification with the embodiment, you, O self, had, as it were, forgotten
your own nature.

**v*lm.10. I thank thee that art the creator and beholder of all, and the

manifester of innumerable forms. I thank thee that art the whole nature
thyself.

प्रतिजन्मे चिरम् बह्व्यो दीर्घ.दुःखवता मया ।

pratijanme ciram bahvya:_dIrgha.du:khavatA mayA |

त्वया मया_उपदिष्टेन दग्धेन_अपहत.ओजसा ॥५।३६।११॥

tvayA mayA_upadiSTena dagdhena_apahata.ojasA ||5|36|11||

.

pratijanme ciram bahvya:

*in births *

*long in time and many *

dIrgha*.*du:khavatA mayA

*with long.suffering me *

tvayA mayA

*with you with me *

upadiSTena dagdhena

apahata*.*ojasA

*. *

हन् #han > #apahan *.* to destroy, repel. • #*apahati* *.* *.**f..* removing,
destroying aitBr.&c • #*apahata.* destroyed, warded off, killed +

#ojas – vigor, energy

**m.*11 All my births are long and grief ridden. By being in me you have

nullified all those births (the vasanas).

**v*lm.11. I have undergone many tribulations in the long course of past

lives, and it was by thy will that I became bereft of my strength, and was
burnt away at last.

**sv.*11*.*12 Hence, you had to undergo endless suffering in repeated
births, e*x*periencing e*x*ternal perceptions without self*.*knowledge.

आलोकिताः लोक.दृशो दृष्टा* दृष्ट.अन्त.दृष्टयः ।

AlokitA: loka.dRza:_dRSTA* dRSTa.anta.dRSTaya: |

न प्राप्तस् तत्_त्वया_अनेन किंचिद् आसादितम् भवेत् ॥५।३६।१२॥

na prApta:_tat tvayA_anena kiMcit_AsAditam bhavet ||5|36|12||

.

AlokitA:

loka*.*dRza:

dRSTA:

dRSTa.anta*.*dRSTaya: *+ *

na prApta:

tattvayA_anena

kiMcit_AsAditam bhavet

*. *

dRSTAnta*.*dRSTi

tattvayA, tat tvayA

AsAdita

**m.*12 Considering critically, all these are mere illustratious of the
worldly e*x*istence. They could not give me more than a small taste (of
your nature)

**v*lm.12. I have beheld the luminous worlds, and observed many visible and

invisible things; but thou art not to be found in them. So I have gained
nothing (from my observations).

**sv.*11*.*12 Hence, you had to undergo endless suffering in repeated
births, e*x*periencing e*x*ternal perceptions without self*.*knowledge.

सर्वम् मृत्.काष्ठ.पाषाण.वारि.मात्रम् इदम् जगत् ।

sarvam mRt.kASTha.pASANa.vAri.mAtram idam jagat |

न_इह_अस्ति त्वद्.ऋते देव यत्_प्राप्तौ न_अभिवाञ्छति ॥५।३६।१३॥

na_iha_asti tvat.Rte deva yat_prAptau na_abhivAJchati ||5|36|13||

.

sarvam

*everything is *

mRt*.*kASTha*.*pASANa*.*vAri*.*mAtram

*a measure of mud.wood.stone.water *

idam jagat

*this world *

na_iha_asti

*is not here *

tvad.Rte

*except for you, *

deva

*Divinity, *

yat prAptau

*which having got *

na_abhi.vAJchati

*one does not wish anything.else*

*. *

**m.*13 O Lord, all this world is mere mud, wood, water and stone. Nothing
else. Nothing e*x*ists like you. If I get you, I do not want anything else.

**sv.*13 This e*x*ternal world is nothing more than earth, wood and rock: O

self, there is no reality in all this other than you. Attaining

self*.*knowledge,

one does not long for aught else.

**v*lm.13. All things composed of earth, stone and wood, are formations of

water (the form of Vishnu), there is nothing here, that is permanent, O
God, beside thyself. Thou being obtained there is nothing else to desire.

देव,_अयम् अद्य लब्धो ऽसि दृष्टो ऽस्य्_अधिगतो ऽसि च ।

deva,_ayam adya labdha:_asi dRSTa:_asi_adhi.gata:_asi ca |

संप्राप्तो ऽसि गृहीतो ऽसि नमस्ते ऽस्तु न मुह्यसि ॥५।३६।१४॥

samprApta:_asi gRhIta:_asi namaste_astu na muhyasi ||5|36|14||

.

deva *.* *Divinity, *

ayam adya labdh*a:_a*si

*this now youve got *

dRST*a:_a*sy

adhi.gat*a:_a*si ca

samprApt*a:_a*si gRhIt*a:_a*si namaste_astu na muhyasi *.*

*. *

**m.*14 O Lord, I have now got you, seen you. I have received (your grace).

Salutation to you. I am no longer deluded.

**sv.*14 Now, Lord, you have been seen and reached. Hereafter you will not

be deluded again: salutations to you.

**v*lm.14. I thank thee lord! that art obtained, seen and known by me this

day; and that shalt be so preserved by me, as never to be obliterated (from
my mind).

यो ऽक्ष्णोः कनीनिका.रश्मि.जाल.प्रोत.वपुः स्थितः ।

ya:_akSNo: kanInikA.razmi.jAla.prota.vapu: sthita: |

देव दर्शन.रूपेण कथम् सो_अत्र न दृश्यते ॥५।३६।१५॥

deva darzana.rUpeNa katham sa:_atra na dRzyate ||5|36|15||

.

y*a:_a*kSNo:

kanInikA*.*razmi*.*jAla*.*prota*.*vapu:

*x *kanInikA*.*razmi*.*jAla*.*prota*.**body*

sthita: *+ *

deva / deve

darzana*.*rUpeNa

katham s*a:_a*tra na dRzyate

*. *

**m.*15 Lord, who is seated as the light of the eye, can never be away from

one's sight. How can he escape?

**sv.*15 Lord, how is it that the self which is the very light of the eyes

and which fills the whole body as the innate intelligence, is not seen or e

*x*perienced?

**v*lm.15. Thy bright form which is interwoven by the rays of light, is

visible to us by inversion of the sight of the pupils of our eyes, into the
inmost recesses of our heart.

यस् त्वक्.स्पर्शौ स्पृशन् सर्वम् गन्धम् तैलम् तिले यथा ।

ya:_tvak.sparzau spRzan sarvam gandham tailam tile yathA |

स्पर्शम् अन्तः करोत्य्_एष* स* कथम् न_अनुभूयते ॥५।३६।१६॥

sparzam anta: karoti_eSa: sa: katham na_anubhUyate ||5|36|16||

.

ya:_tvak*.*sparzau spRzan_sarvam

*That which, in touch.contact touches everything *

gandham tailam tile yathA

*like the aroma in sesame oil, *

sparzam anta: karoti_eSa

is the inner control of touch anta:karaNa

sa katham na anubhUyate

*how is it not experienced? *

**m.*16 What touches the skin, touches everything as fragrance. When it
touches the inside, how can one not e*x*perience it?

**sv.*16 How is it that that intelligence which functioning as the sense of
touch and e*x*periencing all other objects is itself not realised?

**v*lm.16. As the feeling of heat and cold is perceived by touch, and as
the fragrance of the flower is felt in the oil with which it is mi*x*ed; so

I feel thy presence by thy coming in contact with my heart.

य: शब्द.श्रवणाद् अन्तः शब्द.शक्तिम् परामृशम् ।

ya: zabda.zravaNAt_anta: zabda.zaktim parAmRzam |

रोमाञ्चम् जनयत्य्_अङ्गे स* दूरस्थः कथम् भवेत् ॥५।३६।१७॥

romAJcam janayati_aGge sa* dUrastha: katham bhavet ||5|36|17||

.

ya: zabda*.*zravaNAt_anta:

zabda*.*zaktim parAmRzam *+ *

romAJcam janayati_aGge

sa dUrastha: katham bhavet

*. *

#mRz > #parAmRz > #parAmRza taking hold of y2011.025.

**m.*17 When one hears a sound, the hairs stand on end due to its
sound*.*power.

How can such a thing be called as distant?

**sv.*17 How can that intelligence be distant from oneself — which as the
intelligence in the sense of hearing, hears and produces goose*.*pimples?

**v*lm.17. As the sound of music enters into the heart through the ears,

and makes the heart strings to thrill, and the hairs of the body to stand
at an end; so is thy presence perceived in our hearts also.

जिह्वा.पल्लव.लग्नानि स्वदितस्य_अग्रतो_अपि च ।

jihvA.pallava.lagnAni svaditasya_agrata:_api ca |

स्वदन्ते यस्य वस्तूनि स्वदते स* न कस्य च ॥५।३६।१८॥

svadante yasya vastUni svadate sa* na kasya ca ||5|36|18||

.

jihvA*.*pallava*.*lagnAni

*xy *jihvA*.*pallava*.*lagna*s *

svaditasya agrat*a:_a*pi ca

*x + *

svadante yasya

*of those who taste *

vastUni

*in substance *

svadate sa* na kasya ca

*he does not enjoy anything*

*. *

**m.*18 One who eats with his tongue with joy, how can he be without
enjoyment of eating?

**sv.*18 How is it that one does not taste the sweetness of that
intelligence which e*x*periences the sweetness or otherwise of the objects
placed before it?

**v*lm.18. As the objects of taste are felt by the tip of the tongue, which

conveys their relish to the mind; so is thy presence felt by my heart, when
thou touchest it with thy love.

पुष्प.गन्ध.अनु.पादाय घ्राण.हस्तेन देहकम् ।

puSpa.gandha.anu.pAdAya ghrANa.hastena dehakam |

य* आलोकयति प्रीत्या कस्य_असौ न करे स्थितः ॥५।३६।१९॥

ya* Alokayati prItyA kasya_asau na kare sthita: ||5|36|19||

.

puSpa*.*gandha*.*anu.pAdAya

ghrANa*.*hastena dehakam *+ *

ya Alokayati prItyA

kasya_asau na kare sthita:

*. *

**m.*19 If one looks with indulgence at a flower in his hand and enjoys its
fragrance holding against his nose, how can one say, 'He does not e*x*ist?'

**sv.*19 How is it that one does not directly e*x*perience the presence of

that intelligence which enjoys the sense of smell?

**v*lm.19. How can one slight to look and lay hold on his inner soul which

shoots through every sense of his body; when he takes up a sweet scenting
flower, perceptible by the sense of smelling only, and finally decorating
his outer person with it.

वेद.वेदान्त.सिद्धान्त.तर्क.पौराण.गीतिभिः ।

veda.vedAnta.siddhAnta.tarka.paurANa.gItibhi: |

यो गीतः स* कथम् ह्य्_आत्मा विज्ञातो याति विस्मृतिम् ॥५।३६।२०॥

ya:_gIta: sa* katham hi_AtmA vijJAto yAti vismRtim ||5|36|20||

.

veda*.*vedAnta*.*siddhAnta*.*tarka*.*paurANa*.*gItibhi: ...

*w* veda*.*vedAnta*.*siddhAnta*.*tarka*.*paurANa*.*gIti*s *

ya: gIta:

sa: katham hi_AtmA vijJAta:_

yAti vi.smRtim *.*

*. *

**m.*20 If one becomes enlightened by the hymns of veda and becomes a

jnani, how can those hymns be forgotten?

**sv.*20*.*21 How is it that the self whose glory is sung by the scriptures

and who is knowledge or wisdom itself forgets itself? O self, now that you

have been realised, the sense*.*pleasures that I revelled in before are no

longer worthy of my attention!

**v*lm.20. How can the supreme spirit, which is well known to us by means

of the teachings of the vedas, vedanta, Sidhantas and the Puranas, as also
by the Logic of schools and the hymns of the vedas, be any way forgotten by
us?

सा_एव_इह देह.भोग.आली सुभगा_आपीयम् अद्य मे ।

sA_eva_iha deha.bhoga.AlI subhagA_ApIyam adya me |

अन्तर् न स्वदते स्वच्छे त्वयि दृष्टे परावरे ॥५।३६।२१॥

antar na svadate svacche tvayi dRSTe parAvare ||5|36|21||

.

sA_eva_iha deha*.*bhoga*.*AlI

subhagA_apa_iyam adya me *+ *

antar

na svadate

svacche tvayi dRSTe parAvare

*. *

**m.*21 O Lord, after seeing you, I am not able to relish any of the
earlier pleasurable things.

**sv.*20*.*21 How is it that the self whose glory is sung by the scriptures

and who is knowledge or wisdom itself forgets itself? O self, now that you

have been realised, the sense*.*pleasures that I revelled in before are no

longer worthy of my attention!

**v*lm.21. These things which are pleasant to the bodily senses, do not

gladden my heart, when it is filled by thy translucent presence.

त्वया विमल.दीपेन भानुः प्रकटताम् गतः ।

tvayA vimala.dI*pa.ina *bhAnu: prakaTatAm gata: |

त्वया शीत.तुषारेण चन्द्रः शिशिरताम् गतः ॥५।३६।२२॥

tvayA zIta.tuSAra.iNa candra: ziziratAm gata: ||5|36|22||

.

~*tvayA*.w.you* vimala.*clear.~**dIpa*.lamp*.ina

bhAnu.*sun to* prakaTatA*.manifestation*.m gata*.having.gone.to
<http://having.gone.to>*: *+ *

tvayA*.w.you* zIta.*cool.*tuSAra*iNa *to *candra.*moon*: zizira*tA.
*ness/state*.m gata*.having.gone.to <http://having.gone.to>*:

*. *

~*prakaTatA*.manifestation*

ziziratA

*. *

*m.22.23 . Sun is shining because of you. Because of you moon is cool.

Because of you the nountains are high and steady. It is because of you this
earth is carrying all its burden with steadiness.

*sv.22.23 O self, it is your own light of purity that shines in the sun;

your nectarine coolness that radiates through the moon. The heaviness of
the mountains is derived from you, as also the speed of the wind. Because
of you the earth is firm and space is empty.

*vlm.22. It is by thy effulgent light, that the sun shines so bright; as it

is by thy benign lustre also, that the moon dispenses her cooling beams.

त्वया_एते गुरुवः शैलास् त्वया_एते द्युचरा* धृताः ।

tvayA_ete guruva: zailA:_tvayA_ete dyucarA: dhRtA: |

त्वया_एव_इयम् धरा धीरा त्वया_एव_अम्बरम् अम्बरम् ॥५।३६।२३॥

tvayA_eva_iyam dharA dhIrA tvayA_eva_ambaram ambaram ||5|36|23||

.

tvayA_ete guruva: zailA:

tvayA_ete dyucarA: dhRtA: |

tvayA_eva_iyam dharA dhIrA

tvayA_eva_ambaram ambaram *.*

*. *

*because of you*

*these massive mountains rest*

*by you*

*the skyrover planets are upheld*

*only thru you*

*is the earth's stablility*

*only by you*

*it is clothed in sky*

*.*

**m.* ... Because of you the nountains are high and steady. It is because

of you this earth is carrying all its burden with steadiness.

**sv.*... The heaviness of the mountains is derived from you ...

*jd. *.* त्वया_एते गुरुवः शैलाः By you these mighty mountains lit. «heavy,
weighty» त्वया_एते द्युचराः धृताः by you these planets «sky*.*rovers» are

supported त्वया_एव_इयम् धरा धीरा only by you is this earth stable त्वया_एव
अम्बरम् अम्बरम् only by you is it clothed in sky «ambara» in both its
senses.

**v*lm.23. Thou hast made these bulky rocks, and upheld the heavenly

bodies; thou hast supported the stable earth, and lifted the spacious
firmament.

दिष्ट्या मत्ताम् असि प्राप्तो दिष्ट्या त्वत्ताम् अहम् गतः ।

diSTyA mattAm asi prApta:_diSTyA tvattAm aham gata: |

अहम् त्वम् त्वम् अहम् देव दिष्ट्या भेदः_अस्ति न_आवयोः ॥५।३६।२४॥

aham tvam tvam aham deva diSTyA bheda:_asti na_Avayo: ||5|36|24||

.

diSTyA *.* *happily = *mattAm asi prApta: *.* *you have reached
me.ness; = *diSTyA
*.* *happily = *tvat.tAm aham gata: *.* *I have come to you.ness,*

aham tvam tvam aham I are you am you are I

deva* / deva:

diSTyA O God, happily

bhed*a:_a*sti na_Avayo: there is no distinction between us two. *.*24*.* *.*
24*.*

**m.*24 O Lord, you are I and I am you. There is no difference between us.

**sv.*24 Luckily, you have been realised by me: luckily, I have become

yours. Luckily, O Lord, there is no distinction between you (the self) and
me — you are I, I am you.

**v*lm.24. Fortunately thou hast become myself, and I have become one with

thyself, I am identic with thee and thou with me, and there is no
difference between us.

अहम् त्वम् इति_शब्दाभ्याम् पर्यायाभ्याम् महात्मनः ।

aham tvam iti_zabdAbhyAm paryAyAbhyAm mahAtmana: |

तव वा मम वा शाखा संयुक्ताभ्याम् नमो नमः ॥५।३६।२५॥

tava vA mama vA zAkhA saMyuktAbhyAm nama:_nama: ||5|36|25||

.

aham tvam

*«I, you» *

iti_zabdAbhyAm paryAyAbhyAm

*by such and similar words *

mahAtmana:

*of such a great soul *

tava vA mama vA zAkhA

*whether its branch be you or I *

saMyuktAbhyAm nama:_nama:

*to both be praise and praise again*

*! *

**m.*25 I and you are synonyms of great souls. Salutations to all aspects
of you and me.

**sv.*25 Whatever is referred to as you (the self) or as I, whichever be

the root and whichever be the branch, to that I offer my salutations again
and again.

**v*lm.25. I thank the great spirit, that is e*x*pressed by turns by the

words myself and thyself; and mine and thine.

नमो मह्यम् अनन्ताय निर्.अहम्कार*.*रूपिणे ।

nama:_mahyam anantAya nir.ahamkAra*.*rUpiNe |

नमो मह्यम् अरूपाय नम: सम.सम.आत्मने ॥५।३६।२६॥

nama:_mahyam a*.*rUpAya nama: sama.sama*.*Atmane ||5|36|26||

.

nama:_mahyam

*let there be praise of me *

anantAya

*of the boundless *

nirahaMkAra*.*rUpiNe

*in the form without "I"dentity *

nama:_mahyam

*let there be praise of me *

a*.*rUpAya nama: sama*.*samAtmane

*praise of the formless Same Same.Self*

*. *

**m.*26 My salutation to myself who am infinite, the very embodiment of

egolessness, the One without form and the Self in total equality.

**sv.*26 Salutations to my self which is infinite and egoless: salutations
to the formless self.

**v*lm.26. I thank the infinite God, that dwells in my unegoistic mind; and

I thank the formless Lord, that dwells in my tranquil soul.

मय्य्_आत्मनि समे स्वच्छे साक्षि*.*भूते निर्.आकृतौ ।

mayi_Atmani same svacche sAkSi*.*bhUte nir.AkRtau |

दिक्*.*काल.आद्य्.अन्.अवच्छिन्ने स्वात्मन्य्_एव_इह तिष्ठति ॥५।३६।२७॥

dik*.*kAla.Adi*.*an.avacchinne svAtmani_eva_iha tiSThati ||5|36|27||

.

mayi_Atmani same svacche

sAkSi*.*bhUte nirAkRtau *+ *

dik.kAla.Adi*.*anavacchinne

*i place*.*time.&c.uninterrupted/undefined *

sva.Atmani_eva_iha tiSThati

*in my own self even here it rests*

*. *

**m.*27 You are in my Self which is equal, pure and One in witness mode,

and which is formless and undifferentiated.

**sv.*27 You (self) dwell in 'me' in a state of equilibrium, as pure

witness consciousness, without form and without the divisions of space and
time.

**v*lm.27. Thou dwellest, O Lord! in my formless, tranquil, transparent and

conscious soul, as thou residest in thy own spirit, which is unbounded by
the limitations of time and space.

मनः प्र.क्षोभम् आयाति स्फुरति_इन्द्रिय_वृत्तयः ।

mana: pra.kSobham AyAti sphurati_indriya*.*vRttaya: |

शक्तिर् उल्लसति स्फारा प्राण.अपान*.*प्रवाहिनी ॥५।३६।२८॥

zakti:_ullasati sphArA prANa*.*apAna*.*pravAhinI ||5|36|28||

.

mana: prakSobham AyAti

*Mind comes to turbulence *

sphurati indriya*.*vRttaya:

*projects sense.vibrations *

*shakti.Power*

ullasati sphArA

prANApAnapravAhinI

*. *

#kSobha #prakSobha ??? (KG and **v*lm both have <prakSoma>; TPD has
<prakSobha>. das....@gmail.com

**m.*28*.*30 . Mind becomes turbulent. Sense activities sparkle. The vital

airs flow far and wide with power the charriot of body with its senses and
drawn by desires is charioteered by mind. ...

**sv.*28 The mind gets agitated, the senses begin to stir and the energy
begins to e*x*pand, setting in motion the twin*.*forces of prana and apana
(two modifications of the life*.*force).

**v*lm.28. It is by thee that the mind has its action, and the senses, have

their sensations; the body has all its powers, and the vital and
respirative breaths have their inflations and afflations.

वहन्ति देह*.*यन्त्राणि कृष्टाण्य्_आशा*.*वरत्रया ।

vahanti deha*.*yantrANi kRSTANi_AzA*.*varatrayA |

चर्म*.*मांस.अस्थि*.*दिग्धानि मनःसारथिमन्ति च ॥५।३६।२९॥

carma*.*mAMsa*.*asthi*.*digdhAni mana:sArathimanti ca ||5|36|29||

.

vahanti

deha*.*yantrANi kRSTANi

AzAvaratrayA *+ *

carma*.*mAMsa*.*asthi*.*digdhAni

*xy *carma*.*mAMsa*.*asthi*.*digdha*s *

manas*.*sArathimanti ca

*. *

**m.*28*.*30 . Mind becomes turbulent. Sense activities sparkle. The vital

airs flow far and wide with power the charriot of body with its senses and
drawn by desires is charioteered by mind. I am the body of knowledge. I
have nothing to do with the (former) mind. What does it matter to me
whether body falls or stays. Let it be as it wants.

**sv.*29 Drawn by the power of desires, the driver (mind) carries away the

body made up of flesh and blood, bone and skin.

**v*lm.29. The organs of the body are led by the rope of desire to their

several actions, and being united with flesh, blood and bones, are driven
like the wheels of a car by the charioteer of the mind.

अयम् संविद्*.*वपुर् अहम् न काचिन्_न कृत.आस्पदः ।

ayam saMvit*.*vapu:_aham na kA.cin_na kRta*.*Aspada: |

देह: पततु वा_उदेतु यथा_अभिमतया_इच्छया ॥५।३६।३०॥

deha: patatu vA_udetu yathA_abhimatayA_icchayA ||5|36|30||

.

ayam saMvid*.*vapus aham na kAcin

*this samvid Awareness.body I am anyhow *

na kRta*.*Aspada: *+ *

deha: patatu vA udetu

*let the body arise or fall.away *

yathA abhimatayA icchayA

*. *

**m.*28*.*30 . Mind becomes turbulent. Sense activities sparkle. The vital

**sv.*30 However, I am pure consciousness, not dependent upon the body or

anything else: let this body rise or fall, in accordance with the desires
that move it.

**v*lm.30. I am the consciousness of my body, and am neither the body

itself nor my egoism of it; let it therefore rise or fall, it is of no
advantage or disadvantage to me.

चिराद् अहम्.अहम् जातः स्व.आत्म*.*लाभः_चिराद् अयम् ।

cirAt_aham*.*aham jAta: sva.Atma*.*lAbha:_cirAt_ayam |

चिराद् उपशमम् याति कल्पस्य_अन्ते जगद् यथा ॥५।३६।३१॥

cirAt_upazamam yAti kalpasya_ante jagat_yathA ||5|36|31||

.

cirAt_aham*.*aham jAta:

*after a while I.I is born *

svAtma*.*lAbha: cirAt_ayam

*after a while This is got in your ownSelf *

cirAt_upazamam yAti

*after a while it comes to peace *

kalpasya ante jagat_yathA

*like the world after Doomsday*

*. *

zgl#tt. #aham > #ahamaham hRdaya*.*kuhara=madhye kevalam brahma*.*mAtram ,
hy aham*.*aham iti sAkSad Atma*.*rUpeNa bhAti / hRdi viza manasA tvam
cinvatA majjatA vA , pavana*.*calana=rodhAd Atma*.*niSTho bhava tvam //
ramaNa Maharshi. •• cirAt_aham*.*aham jAta: sva.Atma*.*lAbha: cirAt_ayam |

cirAt_upazamam yAti kalpasya_ante jagat_yathA y5036.031.

**m.*31 After a long time I have gained my Self. Peace and tranquility have

arrived. The illusion about the world has blown off.

**sv.*31 In course of time the ego*.*sense arises and in course of time the
ego*.*sense ceases to be, even as the universe dissolves at the end of the

cosmic cycle. But, after a long time of such cyclic (birth and death)

e*x*istence

in this creation, I have attained the state of peace and rest, even as the

whole cosmos comes to rest at the end of its own cyclic e*x*istence.

**v*lm.31. I was born in the same time with my ego, (as a personal,

corporeal and sensible being); and it was long afterwards that I had the
knowledge of my soul; I had my insensibility last of all, in the manner of
the world approaching to its dissolution at the end.

चिरात् संसार*.*गामित्वाद् दीर्घे संसार*.*वर्त्मनि ।

cirAt saMsAra*.*gAmitvAt_dIrghe saMsAra*.*vartmani |

विश्रान्तो ऽस्मि चिरम् श्रान्तः कल्पस्य_अन्त* इव_अनलः ॥५।३६।३२॥

vizrAnta:_asmi ciram zrAnta: kalpasya_anta* iva_anala: ||5|36|32||

.

cirAt_samsAra*.*gAmitvAd

dIrghe saMsAra*.*vartmani *+ *

vizrAnt*a:_a*smi ciram zrAnta:

kalpasya_anta iva_anala:

*. *

**m.*32 Having lived and moved about in this world I am tired. Now I am

relieved and rested. It is like the quenched fire at deluge.

**sv.*32*.*33 Salutations to you, myself, who is transcendental and who is

all: salutations to all of them that speak of us!

**v*lm.32. Long have I travelled in the long*.*some journey of the world; I

am weary with fatigue and now rest in quiet, like the cooling fire of the
last conflagration. (i. e. of the doomsday).

सर्वातीताय सर्वाय तुभ्यम् मह्यम् नमो नमः ।

sarva.AtItAya sarvAya tubhyam mahyam nama:_nama: |

तेभ्यो ऽपि च नमस् ते ऽस्तु ये माम् त्वाम् प्रवदन्ति च ॥५।३६।३३॥

tebhya:_api ca nama:_te_astu ye mAm tvAm pravadanti ca ||5|36|33||

.

*of the All.Beyond.all*

*of you, of me*

*let there be praise after praise*

*.*

*but of those others too*

*let there be praise of them*

*who instruct me and you*

*. *

sarva.AtItAya sarvAya tubhyam mahyam nama:_nama: | tebhya:_api ca

nama:_te_astu ye mAm tvAm pravadanti ca

.

*m.33 ... those who have and disclosed and taught this knowledge.

*vlm.33. ... those Sástras and preceptors, that teach the ego and tu ...

अखिल.अनन्त*.*सम्भोगा न स्पृष्टा दोष*.*वृत्तिभिः ।

akhila*.*ananta*.*sambhogA na.spRSTA doSa*.*vRttibhi: |

जयति_अकृत*.*संरम्भा साक्षिता परमात्मनः ॥५।३६।३४॥

jayati_akRta*.*saMrambhA sAkSitA paramAtmana: ||5|36|34||

.

akhila*.*ananta*.*sambhogA *.* *entire.boundless.enjoyment = *

na.spRSTA doSa*.*vRttibhi: *.* *untouched by impure ideation = *

jayati_akRta*.*saMrambhA

sAkSitA paramAtmana:

akRta*.*saMrambhA *.** unmanifest.anger = *

sAkSi.tA – *Witness.hood = *

paramAtmana: *.* *of Supreme Self. *

**m.*34 Victory and glory to the Supreme Self who is like a witness to all

activity, and who is untouched by the corruptions inspite of enjoying all
the infinite kinds of pleausres.

**sv.*34 The supreme self being the witness*.*consciousness is utterly
unaffected by the faults of the e*x*periences related to it.

**v*lm.34. I hail the all witnessing power of that providential spirit,

that has made these ample and endless provisions for others, without
touching or enjoying them itself.

आत्मन्_पुष्प* इव_आमोदो भस्त्रा*.*पिण्ड* इव_अनिलः ।

Atman_puSpa iva_Amoda:_bhastrA*.*piNDa* iva_anila: |

तिले तैलम् इव_अस्मिन् त्वम् सर्वत्र वपुषि स्थितः ॥५।३६।३५॥

tile tailam iva_asmin tvam sarvatra vapuSi sthita: ||5|36|35||

.

*O*

*myself*

*like fragrance in a flower*

*like air puffed from a bellows*

*like oil in sesame*

*here you are*

*everywhere*

*set in the vapus.Body*

*.*

Atman_puSpa iva_Amoda:

*Self is like the fragrance in a flower *

bhastrA*.*piNDa* iva_anila: |

tile tailam iva_asmin tvam

sarvatra vapuSi sthita: *.*

*. *

**m.*35 O Supreme Self, you abide in all like oil in sesame seed, fragrance

in flower and air in bellows.

**sv.*35 The self is all in all everywhere and e*x*ists in everything, even
as fragrance e*x*ists in flowers and oil in sesame seeds.

**v*lm.35. Thou art the spirit that dwellest in all bodies in the form of

the fragrance of flowers:, and in the manner of breath in bellows; and as
the oil resides in the sesamum seeds.

पिण्ड् #piND > #piNDa > #*tarku*piNDa *.* m. *.* a spindle*.**ball* (of

clay &c.) at the lower end of a spindle to assist in giving it a rotatory

motion L. •• *compression, a squeeze* *.* #bhastrA*.*piNDe iva anila:,

y5036.035

हंसि पासि ददासि त्वम् अव.स्फूर्जसि वल्गसि ।

haMsi pAsi dadAsi tvam ava.sphUrjasi valgasi |

अन्.अहम्.कृति*.*रूपो ऽपि चित्रा_इयम् तव मायिता ॥५।३६।३६॥

an*.*aham.kRti*.*rUpa:_api citrA_iyam tava mAyitA ||5|36|36||

.

haMsi *.** you harm = *

pAsi *.** you protect = *

dadAsi tvam *.** you give = *

avasphUrjasi *.** you roar = *

valgasi *.** you dance = *

an*.*aham.kRti=rUpa: api *.** altho without a form of 'I'dentity = *

citrA iyam tava mAyitA *– a wonder is this your Illusoriness. *

**v*lm.36. How wonderful is this magic scene of thine, that thou appearest

in everything, and preservest and destroyest it at last, without having any
personality of thy own.

**m.*36 Your maya is intriguing. You kill, hurt and save. You give. You

fight. You are greatly mobile.

**sv.*36 O self, you destroy, you protect, you give, you roar and you
function here, although you are completely free from ego*.*sense: indeed

this is a great wonder.

*jd.36 – haMsi *.** you harm = *pAsi *.** you protect = *dadAsi tvam *.**
you give = *avasphUrjasi *.** you roar = *valgasi *.** you dance =
*an*.*aham.kRti=rUpa:
api *.** altho without a form of 'I'dentity = *citrA iyam tava mAyitA *– a
wonder is this your Illusoriness. *

जयामि_ईश*.*ज्वलद् दीप्तिः सर्वम् उन्मीलयञ्_जगत् ।

jayAmi_Iza*.*jvalat_dIpti: sarvam unmIlayan_jagat |

जयाम्य् उपरत.आरम्भो जगद् भूयो निमीलयन् ॥५।३६।३७॥

jayAmi_uparata*.*Arambha:_jagat_bhUya:_ni.mIlayan ||5|36|37||

.

*I overcome,*

*a light of mastery unfolding the entire world*

*I overcome,*

*withdrawn from undertaking*

*enfolding*

*once again the world*

*.*

jayAmi_Iza*.*jvalat_dIpti: sarvam unmIlayan_jagat | jayAmi_uparata*.*Arambha:

jagat_bhUya:_ni.mIlayan

.

*m.37 O Lord, I have been successful in unfolding the world with my flaming

luminoisty (at the time of creation and later). Afterwards when the
cessation started, I am successful in closing up the world.

*sv.37 Being the light of the self, I open my eyes, as it were, and the

universe comes into being; and I close my eyes and the universe ceases to
be.

परमाणोस् तव_एव_अन्तर् इदम् संसार*.*मण्डलम् ।

paramANo:_tava_eva_antar_idam saMsAra*.*maNDalam |

वटत्वम् वट*.*धानायाम् बभूव_अस्ति भविष्यति ॥५।३६।३८॥

vaTatvam vaTa*.*dhAnAyAm babhUva_asti bhaviSyati ||5|36|38||

.

paramANo:_tava_eva_antar

*wholly within your paramaNu.superAtom *

idam saMsAra*.*maNDalam

*is this domain of saMsAra *

vaTatvam vaTa*.*dhAnAyAm

babhUva asti bhaviSyati

*was, is, will.be <http://will.be>*

*. *

**m.*38 This world is indeed inside an atom like a banyan tree which
resides in its seed.

**sv.*38 You, O self, are the supreme atom in which the entire
universe e*x*ists
already, even as the great banyan tree e*x*ists potentially in the tiny
banyan seed.

**v*lm.38. This universal frame is situated in an atom of thyself, as the

big banian tree is contained in the embryo of a grain of its fig.

हय*.*द्विप*.*रथ.आकारैर् यद्वत् खे दृश्यते ऽम्बुदः ।

haya*.*dvipa*.*ratha*.*AkArai:_yat.vat khe dRzyate_ambuda: |

तद्वद् आलोक्यसे देव पदार्थ*.*शत*.*विभ्रमैः ॥५।३६।३९॥

tadvat_Alokyase deva padArtha*.*zata*.*vibhramai: ||5|36|39||

.

...

*formations*

*—horses & elephants & chariots—*

*so*

*in the sky*

*the clouds appear to be*

*&*

*so*

*you appear to shine,*

*Divinity,*

*among thousands of delusory things*

*. *

haya*.*dvipa*.*ratha*.*AkArai: yat.vat khe dRzyate_ambuda: |
tadvat_Alokyase deva

padArtha*.*zata*.*vibhramai: *.*

*. *

*vlm*

भावानाम् भूरि.भङ्गानाम् अभवाय भवाय च ।

bhAvAnAm bhUri.bhaGgAnAm a.bhavAya bhavAya ca |

भव भाव.विमुक्त.आत्मा भाव.अभाव*.*बहिष्कृतः ॥५।३६।४०॥

bhava bhAva.vimukta*.*AtmA bhAva*.*a.bhAva=bahiSkRta: ||5|36|40||

.

*of/for the* bhAvAnA.m bhUri*.much/many*.bhaGga*.s.*nAm

a.bhava.aya bhava.aya ca

bhava.*become!/origin/becoming*

bhAva.*becoming.state/feeling.sense*.vimukta*.*Atma.*self*.a

*bhAva.becoming.state/feeling.sense/*abhAva.*not*
*becoming.state/feeling.sense.*bahiSkRta:

.

*m.40 By breaking up moods and passions, become One who is without them.

Expelling them, become liberated from them.

*sv.40 Free from being and non.being, the self exists as being and
non.being and also the diverse beings, one distinct and separate from the
other, as it were.

*vlm.40. Thou art both the existence and absence of all things, that are

either present or lost to our view; yet thou art quite apart from all

worldly existences, and art aloof from all entities and non.entities in the

world.

जहि मानम् महा.कोपम् कालुष्यम् क्रूरताम् तथा ।

jahi mAnam mahA.kopam kAluSyam krUratAm tathA |

न महान्तो निमज्जन्ति प्राकृते गुण*.*संकटे ॥५।३६।४१॥

na mahAnta:_ni.majjanti prAkRte guNa*.*saMkaTe ||5|36|41||

.

*so give.up all your vanities..*

*bad temper and disharmony *

*and cruelty. Great ones do not *

*share the vices of commoners. *

jahi

kill Give*.*up

mAnam

*vanity *

mahA*.*kopam

*great anger *

kAluSyam

*muddiness/impurity/disharmony *

krUratAm tathA

*and cruelty too *

na mahAnto nimajjanti

*for the great do not immerse themselves *

prAkRte guNa*.*saMkaTe

*in the limited virtue of commoners. *

#kaluSa #kAluSya*.*m foulness, dirtinesss; disturbance or interruption of

harmony Ra1jat. v , 63 Sarvad.

**m.*41 Casting off pride, anger, cruelty and prestige and such pollutants,

great people do not get immersed in lowly dangers and problems.

**sv.*41 Abandon vanity, anger, impurity and violence: for great souls are

not overcome by such base qualities.

**v*lm.41. Forsake, O my soul! the pride and anger of thy mind, and all the
foulness and wiliness of thy heart; because the high*.*minded never fall

into the faults and errors of the common people.

प्राक्तनीम् दीर्घ*.*दौरात्म्य*.*दशाम् स्मृत्वा पुनःपुनः ।

prAktanIm dIrgha*.*daur.Atmya*.*dazAm smRtvA puna:*.*puna: |

को ऽहम् किम् तद् बभूव_इति हसन् मुक्ताच्_छट.असितम् ॥५।३६।४२॥

ka:_aham kim tat_babhUva_iti hasan muktAt_chaTa*.*asitam ||5|36|42||

.

prAktanIm dIrgha*.*daurAtmya*.*dazAm smRtvA puna:*.*puna:

*Having remembered former wicked states + *

k*a:_a*ham

kim tat_babhUva

iti hasan_muktAt_chaTAsitam

*. *

*m.42 Recollecting repeatedly the earlier foolish and evil actions and

inquiring 'who I am' why I am born', develop a pearly smile.

*sv.42 Remember past sorrow again and again; and with a cheerful attitude

of mind enquire 'Who am I?', 'How could all this happen?' and be free from
all that.

*vlm.42. Think over and over on the actions of thy past life, and the long

series of thy wicked acts; and then with a sigh blush to think upon what
thou hadst been before, and cease to do such acts anymore.

ते प्रयाताः समारम्भा* गतास् ते दग्ध*.*वासराः ।

te prayAtA: samArambhA: gatA:_te dagdha*.*vAsarA: |

येषु चिन्ता.अनल*.*ज्वाला*.*जाल.आकीर्णो भवान् अभूत् ॥५।३६।४३॥

yeSu cintA*.*anala*.*jvAlA*.*jAla*.*AkIrNa:_bhavAn abhUt ||5|36|43||

.

te prayAtA: samArambhA: gatA:_te dagdha*.*vAsarA: yeSu cintA*.*anala*.*jvAlA
*.*jAla*.*AkIrNa:

bhavAn_abhUt

.

*m.43 The kind of things that burnt up all your initiations and action with

the fire of sorrow, are gone and will not arise again.

*sv.43 All that is past is past and all the sorrows and anxieties that

burnt you have ceased to be.

*vlm.43. The bustle of thy life is past, and thy bad days have gone away;

when thou wast wrapt in the net of thy tangled thoughts on all sides.

अद्य त्वम् देह.नगरे राजा स्फार.मनोरथः ।

adya tvam deha.nagare rAjA sphAra.manoratha: |

न दुःखैः_गृह्यसे न_अपि सुखैः_व्योम करैः_इव ॥५।३६।४४॥

na du:khai:_gRhyase na_api sukhai:_vyoma karai:_iva ||5|36|44||

.

अद्य त्वम् देह*.*नगरे *today you are in your body.castle* =

राजा स्फार*.*मनोरथः *the King of immense delight = *

न दुःखैः_गृह्यसे न_अपि सुखैः *not sorrows do you grasp nor even pleasures =
*

व्योम करैः_इव *as the spacious sky with your hands. *

**m.*44 You are now the king of the city of your body with all your aims

and desires fulfilled. No grief seizes you. No happiness grips you. It is
like sky which cannot be held in one's fist.

**sv.*44 Today, you are the sovereign of this city known as the body; and

even as one cannot get hold of the sky with his fist, sorrow is not able to
lay its hand upon you.

**v*lm.44. Now thou art a monarch in the city of thy body, and hast the

desire of thy mind presented before thee; thou art set beyond the reach of
pleasure and pain, and art as free as the air which nobody can grasp.

*jd. *.* अद्य त्वम् देह*.*नगरे *today you are in your body.castle* = राजा
स्फार*.*मनोरथः *the King of immense delight = *न दुःखैः_गृह्यसे न_अपि
सुखैः *not
sorrows do you grasp nor even pleasures = *व्योम करैः_इव *as the spacious
sky with your hands. *

अद्य_इन्द्रिय*.*दुरश्वां*श् *च जित्वा जित.मनो*.*गजः ।

adya_indriya*.*durazvAn_ca jitvA jita.mana:gaja: |

भोग.अरिम् अभितो भङ्क्त्वा साम्राज्यम् अधितिष्ठसि ॥५।३६।४५॥

bhoga*.*arim abhita:_bhaGktvA sAMrAjyam adhi.tiSThasi ||5|36|45||

.

adya_indriya*.*durazvAn ca *and now the crazy horses of the senses *

jitvA *you having controlled them *

jita.mano*.*gaja: *the Mind.elephant subdued *

bhoga*.*arim abhita: bhaGktvA sAmrAjyam adhitiSThasi

*. *

*m.45 Today you have overwhelmed the wild house of senses. You have
vanquished the mind.elephant. You have conquered the enemies called

pleasures. Thus you have ascended the throne of (spiritual) empire.

*sv.45.46 Now, you are the master of your senses and your mind; and you
enjoy the greatest delight.

*vlm.45. As thou hast now subdued the untractable horses of thy bodily

organs, and the indomitable elephant of thy mind; and as thou hast crushed
thy enemy of worldly enjoyment, so dost thou now reign as the sole
sovereign, over the empire of thy body and mind.

अपर.अम्बर*.*पन्थs त्वम् अजस्र.अस्तमय*.*उदयः ।

apara*.*ambara*.*pantha:_tvam ajasra*.*astamaya*.*udaya: |

अव*.*भासकरः नित्यम् बहिर् अन्तः च भास्करः ॥५।३६।४६॥

ava*.*bhAsakara:_nityam bahir_anta:_ca bhAskara: ||5|36|46||

.

apara*.*ambara*.*pantha:

tvam

ajasra*.*asta*.*maya*.*udaya:

"mayA"*.*udaya: *+ *

ava*.*bhAsakara:_nityam

bahir anta: ca bhAskara:

*. *

**m.*46 You are a traveller in the skyways, you have both rising and

setting. You are the Sun inside, illuminating both.

**sv.*45*.*46 Now, you are the master of your senses and your mind; and you
enjoy the greatest delight.

**v*lm.46. Thou art now become as the glorious sun, to shine within and

without us day by day; and dost traverse the unlimited fields of air, by
thy continued rising and setting at every place in our meditation of thee.

सर्वदा_एव_असि saMsuप्तः शक्त्या सम्बोध्यसे विभो ।

sarvadA_eva_asi saMsupta: zaktyA sambodhyase vibho |

भोग.आलोकन*.*लीला.अर्थम् कामिन्या कामुको यथा ॥५।३६।४७॥

bhoga*.*Alokana*.*lIlA*.*artham kAminyA kAmuka:_yathA ||5|36|47||

.

sarvadaivAsi sarvadA eva asi

but with a hint of sarva*.*daivA asi. Always you'are fully

sam*.*supta: *.* *fast.asleep = *

zaktyA sam.bodhyase vibho

bhogAlokana*.*lIlA*.*artham

kAminyA kAmuko yathA *.** . *

**m.*47 You are constantly in tranquil state (asleep). But all your powers

are awakening you to the play in the world. It is like a lustful woman
awakening her lover.

**sv.*47 Lord, O self, you are ever asleep, as it were: you are apparently

awakened by your own energy for the purpose of becoming aware of the

e*x*periences
being undergone.

**v*lm.47. Thou Lord! art ever asleep, and risest also by thy own power;
and then thou lookest on the lu*x*uriant world, as a lover looks on his

beloved.

#kAmuka mf(%{A})n. wishing for , desiring , longing after (in comp.) R.
BhP. ; loving , enamoured or in love with (acc.) TS. vi ; (f. %{I}) ,

desirous , lustful Pa1n2. 4*.*1 , 42 ; m. a lover , gallant R. Ragh. i*x* ,
33 &c. ; (with gen.) Va1rtt. on Pa1n2. 2*.*3 , 69 ; a sparrow L. ; the

plant Jonesia As3oka L. ; the creeping plant Gaertnera racemosa L. ; a bow
(v.l. for %{kArmuka}) W. ; a kind of pigeon L. ; N. of an author of Mantras

; (%{A}) f. N. of Da1kshya1yan2i1 in Gandha*.*ma1dana ; a woman desirous of
wealth &c. W. ; (%{I}) f. a lustful woman cf. Pa1n2. 4*.*1 , 42 , and Vop.

iv , 26 ; a kind of crane L.

दृक्*.*क्षुद्र.अभिरुप.आनीतम् दूराद् रूप*.*मधु त्वया ।

dRk*.*kSudra*.*abhirupa*.*AnItam dUrAt_rUpa*.*madhu tvayA |

पीयते स्वी.कृतम् शक्त्या नेत्र*.*वातायन=स्थया ॥५।३६।४८॥

pIyate_svI.kRtam zaktyA netra*.*vAtAyana=sthayA ||5|36|48||

.

dRk*.*kSudra*.*abhirupa*.*AnItam

dUrAt *after a long while *

rUpa*.*madhu tvayA

pIyate

*drinks *

svI.kRtam

*made Ur.own *

zaktyA netra*.*vAtAyana=sthayA

*by the power located in the eye.windows*

*.*

*m.48 You are drinking the honey brought by the fly of sight through the
windows of your eyes.

*sv.48 It is in fact that energy which comes into contact with the object

of such experiences: but on account of such awareness, you assume such
experiences to yourself.

*vlm.48. These luxuries like honey, are brought from great distances by the

bees of the bodily organs; and the spirit tastes the sweets, by looking
upon them through the windows of its eyes. (The spirit enjoys the sweets of
offerings, by means of its internal senses).

ब्रह्माण्ड*.*कोटर.अध्वान्ताः प्राण.अपान*.*परैस् त्वया ।

brahmANDa*.*koTara*.*adhvAntA: prANa*.*apAna*.*parai:_tvayA |

गत.आगतैर् ब्रह्म.पुरे सम्प्रेक्ष्यन्ते प्रतिक्षणम् ॥५।३६।४९॥

gata*.*Agatai:_brahma.pure sam.prekSyante pratikSaNam ||5|36|49||

.

brahmANDa*.*koTara*.*adhvAntA:

prANa*.*apAna*.*parai:

*with the succession of prANa and apAna *

tvayA

*by you *

gata*.*Agatair brahmapure

*with coming and going in brahma.City *

samprekSyante

*they behold *

prati.kSaNam

*at every moment*

*. *

Ø #kSaNa >#pratikSaNam *.*ind.*.* at every moment, continually.

Ø #adhvAnta अध्वान्तम् *.*n.*.* Twilight, gloom, slight darkness, shade. ••
#adhvAnta *.*न्तः *.*m.*.* End of the journey.

**m.*49 You are seeking the way to Brahmapuri in the movements of prana and

apana through the halls of the universe.

**sv.*49 They who have, through the e*x*ercise of the life*.*forces,

reached 'the aperture of Brahma' at the crown of the head, perceive every
moment what is past and what will be in the future in the city of Brahma
the creator.

**v*lm.49. The seat of the intellectual world in the cranium is always

dark, and a path is made in it by the breathings of inspiration and
respiration (pránapána), which lead the soul to the sight of Brahma: (lit:
to the city of Brahmá. This is done by the practice of pránáyáma).

देहे पुष्पे त्वम् आमोदो देह*.*इन्दौ त्वम् ऋत.अमृतम् ।

dehe puSpe tvam Amoda:_deha*.*indau tvam Rta*.*amRtam |

रसस् त्वम् देह*.*विटपे शैत्यम् देह*.*हिमे भवान् ॥५।३६।५०॥

rasa:_tvam deha*.*viTape zaityam deha*.*hime bhavAn ||5|36|50||

.

*In the flower that is your body you.are the perfume; *

*in the moon that is your body you.are the nectarous light; *

*you*

*are the sap in Body.trees*

*you.re <http://you.re> the cold in Body.ice**

*.*

dehe puSpe tvam Amoda: deha*.*indau tvam Rta*.*amRtam | rasa:_tvam
deha*.*viTape

zaityam deha*.*hime bhavAn

.

* e.g. the frozen corpse of Scott of the Antarctic.

*sv.50 O self, you are the fragrance in the flower known as the body; you

are the nectar in the moon known as the body; you are the essence in the
herb known as the body; you are the coolness in the ice known as the body.

*#RtAmRta – *truth & nectar • lawful gleaning ; unsolicited alms +

त्वय्य्_अस्ति विस्मय*.*स्नेहः शरीर*.*क्षीर*.*सर्पिषि ।

tvayi_asti vismaya*.*sneha: zarIra*.*kSIra*.*sarpiSi |

त्वम् अन्तरस्य देहस्य दारुणि अग्निर् इव स्थितः ॥५।३६।५१॥

tvam antarasya dehasya dAruNi agni:_iva sthita: ||5|36|51||

.

*Your.Beingness,*

*in you is the amazing oiliness*

*of body*.*milk.ghee*

*inside your body*

*like the fire that is latent in wood*

*.*

tvayi_asti vismaya*.*sneha: zarIra*.*kSIra*.*sarpiSi | tvam antarasya
dehasya

dAruNi agni:_iva sthita: *.*

*. *

*jd. ghee is what remains when butter has been heated and strained

clarified three times

to become a crystal.clear oil

sneha.oil is also associated with love.

milk – whey = butter

butter – whey.bits = ghee

+

<bhavAn> might be translated "Sir"

but I like to show the absurdity of such titles

whether political or religious

.

**m.*51 You are the wonderful oiliness of the ghee from the milk called

body. You abide inside as the bright fire of the wood called body.

**sv.*51 Just as there is butter in milk, there is friendship or attachment

in the body. You dwell in this body even as fire dwells in wood.

**v*lm.51. Thou art the juice, milk and butter, that support the body, and

thou being gone (O soul!). The body is dried up and become as fuel to feed
the fire.

त्वम् एव_अनुत्तम.आस्वादः प्राकाश्यम् तेजसाम् अपि ।

tvam eva_anuttama*.*AsvAda: prAkAzyam tejasAm api |

अवगन्ता त्वम् अर्थानाम् त्वम् भासाम् अव.भासकः ॥५।३६।५२॥

avagantA tvam arthAnAm tvam bhAsAm ava.bhAsaka: ||5|36|52||

.

tvam*.you* eva*.indeed\only*/*very* an.*not-/un-*.uttama.
*highest/uppermost.*AsvAda.*tasting/taste*:

prAkAzya.m *tejas.fieriness*.Am api avagantA tvam *of *artha.
*meaning/thing\wealth\politics.s.*nAm

tvam bhAsa.am avabhAsaka: *.*

*. *

*m.52 *You are perfect nectar.* You are luminoity of all light. You are the

knower of all purposes. You are the light in all lights.

*sv.52 You are the light in all luminous objects; you are the inner light

that makes knowledge of objects possible.

*vlm.52. *Thou art the flavour of fruits, *and the light of all luminous

bodies; it is thou that perceivest and knowest all things, and givest light
to the visual organ of sight.

स्पन्दस् त्वम् सर्व.वायूनाम् त्वम् मनो.हस्तिनो मदः ।

spanda:_tvam sarva.vAyUnAm tvam mana:hastina:_mada: |

प्रज्ञा.अनल*.*शिखायास् त्वम् प्राकाश्यम् तैक्ष्ण्यम् एव च ॥५।३६।५३॥

prajJA*.*anala*.*zikhAyA:_tvam prAkAzyam taikSNyam eva ca ||5|36|53||

.

spanda:_tvam sarva.vAyUnAm *You are the vibration of every wind *

tvam mano.hastina: mada: + *You are the madness of mind that controls the
rutting elephant*

prajJA.anala.zikhAyA:_tvam prAkAzyam taikSNyam eva ca

.

*m.53 You are the vibration in all winds. You are the arrogance of all
mind.elephants. You are luminosity of all Intelligence. You are the sharp
intensity in all brightness.

*sv.53 You are the strength of the elephant known as mind. You are both the
light and the heat of the fire of self.knowledge.

*vlm.53. Thou art the vibration of the wind, and the force of our

elephantine minds; and so art thou the acuteness of the flame of our
intelligence.

तद् वशाद् इयम् आत्मीया वाचा सम्प्रविलीयते ।

tat_vazAt_iyam AtmIyA vAcA sam.pravilIyate |

दीपवत्_पुनर् अन्यत्र समुदेति कुतो_स्पि सा ॥५।३६।५४॥

dIpavat_punar anyatra samudeti kuta:_api sA ||5|36|54||

.

tat_vazAt iyam AtmIyA vAcA sampravilIyate *+ *dIpavat punar_anyatra

samudeti kut*a:_a*pi sA

*. *

*m.54 Because of you this body loses its ability to speak (during death).

It again revives like a lamp in another body.

*sv.54 Speech terminates in you, O self! It reappears somewhere else.

*vlm.54. It is thou that givest us the gift of speech, and dost stop our
breath, and makest it break forth again on occasions. (Speech— Vách...vox

in the feminine gender, is made Váchá by affix á according to Bhaguri).

त्वयि संसार*.*वर्तिन्यः पदार्थ*.*वलयस् तथा ।

tvayi saMsAra*.*vartinya: padArtha*.*valaya:_tathA |

कटक.अङ्गद*.*केयूर=युक्तयः कनके यथा ॥५।३६।५५॥

kaTaka*.*aGgada*.*keyUra=yuktaya: kanake yathA ||5|36|55||

.

tvayi

*in you *

saMsAra*.*vartinya:

*x *

padArtha*.*valaya:

*x *

tathA

*thus + *

kaTaka*.*aGgada*.*keyUra=yuktaya:

*xy *kaTaka*.*aGgada*.*keyUra=yukti*s *

kanake yathA

*as in the forest*

*. *

**m.*55 Like many kinds of jewels which are formed out of gold, many kinds

of things and beings in this world are formed and become active because of
you.

**sv.*55 Even as different ornaments are fashioned out of gold, all the

countless objects of creation have been fashioned out of you: the
distinction is verbal.

**v*lm.55. All these various series of worldly productions, bear the same

relation to thee, as the varieties of jewelleries (such as the bracelets
and wristlets); are related to the gold (of which they are made).

भवान्_अयम् अयम् च_अहम्*.*त्वम्=शब्दैर् एवम्.आदिभिः ।

bhavAn_ayam ayam ca_aham*.*tvam=zabdai:_evam.Adibhi: |

स्वयम् एव_आत्मना_आत्मानम् लीला.अर्थम् स्तौषि वक्षि च ॥५।३६। ५६॥

svayam eva_AtmanA_AtmAnam lIlA.artham stauSi vakSi ca ||5|36|56||

.

bhavAn_ayam ayam ca

aham*.*tvam=zabdai:

evam.Adibhi: *+ *

svayam eva

AtmanA

*by self *

AtmAnam

*xm self *

lIlA.artham

*you praise in speech & song *

*. *

**m.*56 You create, become and play*.*on in dalliance, with names like 'I,

you, this, that' etc. You then sing praises of them.

**sv.*56*.*57 'This is you, ' 'This is I, ' — such e*x*pressions are used

when you yourself adore yourself or describe yourself for your own delight.

**v*lm.56. Thou art called by the words I, thou, he &c., and it is thyself

that callest thyself such as it pleaseth thee. (The impersonal God is
represented in different persons).

मन्द.अनिल.विनुनो अब्दो गज.अश्व.नर.दृष्टिभिः ।

manda.anila.vinunna:_abda:_gaja.azva.nara.dRSTibhi: |

यथा संलक्ष्यते व्योम्नि तथा त्वम् भूत.दृष्टिभिः ॥५।३६।५७॥

yathA saMlakSyate vyomni tathA tvam bhUta.dRSTibhi: ||5|36|57||

.

*as*

*a slow.wind.driven raincloud*

*appears to be an elephant or horse or Human*

*represented in the sky*

*so are you, with your perceptions of being*

*.*

manda*.*anila*.*vinunna:_abda:

gaja*.*azva*.*nara*.*dRSTibhi: |

yathA saMlakSyate vyomni

tathA tvam bhUta*.*dRSTibhi:

.

**m.* c... you also form and appear in several shapes like beings.

**v*lm.57. Thou art seen in the appearances of all the productions of

nature, as we see the forms of men, horses and elephants in the clouds,
when they glide softly on the wings of the gentle winds. (But as all these
forms are unreal, so God has* no form in reality). {true Biblical Style
(BS) would have "God hath". jd}

यथा हय*.*गज.आकारैर् ज्वाला लसति वह्निषु ।

yathA haya*.*gaja*.*AkArai:_jvAlA lasati vahniSu |

तथा_एव_अ*.*व्यतिरिक्तैस् त्वम् दृश्यसे भुवि सृष्टिषु ॥५।३६।५८॥

tathA_eva_a*.*vyatiriktai:_tvam dRzyase bhuvi sRSTiSu ||5|36|58||

.

yathA haya*.*gaja*.*AkArai:

*as within horse and elephant embodiments *

jvAlA lasati vahniSu

*light plays in the flames *

tathaiva avyatiriktai:

*and in that way without distinctions *

tvam dRzyase bhuvi sRSTiSu

*you see on earth within*

*. *

**m.*58 Just like a flame which takes different kinds of shapes like horse,

elephant etc, You appear in different kinds of forms on the earth's
creation.

**sv.*58 Even as a huge forest*.*fire might momentarily assume various
forms though it is but a single flame, even so your non*.*dual being

appears to be all these diverse objects in this universe.

**v*lm.58. Thou dost invariably show thyself in all thy creatures on earth,

the blazing fire presents the figures of horses and elephants in its
lambent flames. (Neither has God nor fire any form at all).

त्वम् ब्रह्म.अण्डक*.*मुक्तानाम् अच्छिन्नस् तन्तुर् आतत: ।

tvam brahma*.*aNDaka*.*muktAnAm acchinna:_tantu:_Atata: |

क्षेत्रम् त्वम् भूत*.*सस्यानाम् चिद्*.*रसायन*.*सेवितम् ॥५।३६।५९॥

kSetram tvam bhUta*.*sasyAnAm cit*.*rasAyana*.*sevitam ||5|36|59||

.

tvam

*you *

brahmANDaka*.*muktAnAm

*of cosmic pearls *

acchinna:_tantu:_Atata:

*are the vast uniting cord + *

kSetram tvam

*you are a field *

bhUta*.*sasyAnAm

*of beings like grain *

cid*.*rasAyana*.*sevitam

*nourished by Conscious rain*

*. *

O* #*sasyam* *.* standing crop, produce of the field, seed, grain, fruit —
sasyavat.

**m.*59 You are like the running thread through the pearl of universe. You

are the field of the crop of beings which is wetted by the water called
'Chit'.

**sv.*59 You are the string on which all these worlds are strung. You are

the ground of truth in which all these worlds abide.

**v*lm.59., Thou art the unbroken thread, by which the orbs of worlds are

strung together as a rosary of pearls; and thou art the field that growest
the harvest of creation, by the moisture of thy intellect. (The divine
spirit stretches through all, and contains the pith of creation).

असत् तद् अन्.अभिव्यक्तम् पदार्थानाम् प्रकाश्यते ।

asat tat_an.abhivyaktam padArthAnAm prakAzyate |

त्वया तत्त्वम् यथा पक्त्या मांसानाम् स्वाद*.*वेदनम् ॥५।३६।६०॥

tvayA tattvam yathA paktyA mAMsAnAm svAda*.*vedanam ||5|36|60||

.

*not.So*

*That is unmanifest as things *

*& *

*is projected by you*

*.*

*Thatness in this way *

*ripens*

*as meat cooks*

*for the taste to know*

*.*

asat tat_an.abhivyaktam padArthAnAm prakAzyate | tvayA tattvam yathA paktyA

mAMsAnAm svAda*.*vedanam

.

*m.60 Your essence and nature illumine the nonexistent and unmanfest things

(into existence and manifesation). It is like cooking which gives taste to
flesh.

*vlm.60. Things that were inexistent and unproduced before creation, have

come to light from their hidden state of reality by thy agency, as the

flavour of meat.food, becomes evident by the process of cooking.

विद्यमाना_अपि वस्तु.श्रीर् न स्थिता त्वयि न स्थिते ।

vidyamAnA_api vastu.zrI:_na sthitA tvayi na sthite |

वनिता.रूप*.*लावण्य*.*सत्ता_इव गत*.*चक्षुषः ॥५।३६।६१॥

vanitA.rUpa*.*lAvaNya*.*sattA_iva gata*.*cakSuSa: ||5|36|61||

.

vidyamAnA_api vastu.zrI: na sthitA tvayi na sthite *+ *vanitA.rUpa*.*lAvaNya
*.*sattA_iva

gata*.*cakSuSa:

*. *

*m.61 Without you, all existence is as if non existent. Before a blind man,

the beauty of a woman has no meaning.

*sv.60.61.62 The worlds are for ever potentially present in you: and by you

they are made manifest, as the flavour of foodstuff is made manifest by
cooking.

*vlm.61. The beauties of existences are imperceptible without the soul; as

the graces of a beauty are not apparent to one devoid of his eyesight.

सद् अपि_इह न सत्तायै वस्तु न_अवर्जितम् त्वया ।

sat_api_iha na sattAyai vastu na_a*.*varjitam tvayA |

तृप्तये न स्व.लावण्यम् मुकुरात्_प्रतिबिम्बितम् ॥५।३६।६२॥

tRptaye na sva.lAvaNyam mukurAt prati.bimbitam ||5|36|62||

.

sat_api

*tho real *

iha

*here *

na sattAyai

*not in Reality *

vastu na_a*.*varjitam tvayA *+ *

tRptaye na sva.lAvaNyam

mukurAtpratibimbitam

*. *

*m.62 Without your energy, manifest things do not have any energy. Beauty

reflected in a mirror is not useful to quench the desire.

*sv.60.61.62 The worlds are for ever potentially present in you: and by you

they are made manifest, as the flavour of foodstuff is made manifest by
cooking.

*vlm.62. All substances are nothing whatever without thy inherence in them;

as the reflection of the face in the mirror (or a picture in painting), is
to no purpose without the real face or figure of the person.

लुठति त्वाम् विना देहः काष्ठ.लोष्ठ=समः क्षितौ ।

luThati tvAm vinA deha: kASTha.loSTha=sama: kSitau |

सन्.न्*अप्य् असन्_नगोच्छ्रायः श्यामास्व्_इव रविम् विना ॥५।३६।६३॥

san*_api_asan_naga.ucchrAya: zyAmAsu_iva ravim vinA ||5|36|63||

.

tvAm vinA deha:

*Body without you *

luThati

kASTha*.*loSTha=sama:

*like a log or clod *

kSitau *+ *

san_api_asan

naga.ucchrAya:

*a mountain.height *

zyAmAsu_iva ravim vinA

*as.if **in darkness without a sun*

*. *

#nagocchrAya.: mountain.height.

*m.63 Without you this body is like a piece of wood. Without illuminating

light even a mountain connot show up its height and magnitude.

*sv.63 However, though these worlds seem to exist, they will cease to be if

you are not! You are their reality. Even this body will fall down lifeless
like a log of wood.

*vlm.63. Without thee the body is a lifeless mass, like a block of wood or

stone; and it is imperceptible without the soul, as the shadow of a tree in
absence of the sun.

सुख.दुःख.क्रमः प्राप्य भवन्तम् परिनश्यति ।

sukha.du:kha.krama: prApya bhavantam parinazyati |

प्राकाश्यम् आसाद्य यथा तमस् तेजः अथवा हिमम् ॥५।३६।६४॥

prAkAzyam AsAdya yathA tama:_teja: athavA himam ||5|36|64||

.

sukha*.*du:kha*.*krama:

*the process of pleasure & pain *

prApya

bhavantam

parinazyati

prAkAzyam AsAdya yathA

tama:_teja: athavA himam

*. *

*m.64 When you are gained, all griefs and happinesses will get destroyed.

When light arrives, darkness is chased away and snow melts.

*vlm.64. The succession of pain and pleasure, ceases to be felt by one who

feels thee within himself; as the shades of darkness, the twinkling of
stars, and the coldness of frost, cease to exist in the bright sunlight.

*sv. Pleasure and pain, happiness and unhappiness owe their existence to

you, O self: they are born of you and they lose their identity when their

non*.*e*x*istence independent of you is realised. Even as an optical

illusion comes into being and vanishes in the twinkling of an eye, the
illusory experiences of pain and pleasure appear and disappear in the
twinkling of an eye. added in later ed.

त्वद् आलोकनया_एव_एते स्थितम् यान्ति सुख.आदयः ।

tvat_AlokanayA_eva_ete sthitam yAnti sukha.Adaya: |

सूर्य.आलोकनया प्रातर् वर्णाः शुक्ल.आदयः_यथा ॥५।३६।६५॥

sUrya.AlokanayA prAta:_varNA: zukla.Adaya:_yathA ||5|36|65||

.

tvat_AlokanayA eva_ete sthitam yAnti sukha.Adaya:

sUrya*.*AlokanayA prAtar varNA: zukla.Adaya:_yathA

.

*m.65 When morning sun appears everything acquires a white sheen.

Similarly, when you are seen then all joys acquire meaning.

*vlm.65. It is by a glance of thy eye, that the feelings of pain and

pleasure rise in the mind; as it is by the beams of the rising sun, that
the sky is tinged with its variegated hues.

*sv. Pleasure and pain, happiness and unhappiness owe their existence to

you, O self: they are born of you and they lose their identity when their

non.existence independent of you is realised. Even as an optical illusion

comes into being and vanishes in the twinkling of an eye, the illusory
experiences of pain and pleasure appear and disappear in the twinkling of
an eye. added in later ed.

लब्ध.आत्मानः विनश्यन्ति सम्बन्ध.क्षण* एव ते ।

labdha.AtmAna: vinazyanti sambandha.kSaNa* eva te |

ते तमांसि_इव दीपस्य दृष्टा* एव व्रजन्त्य्_अलम् ॥५।३६।६६॥

te tamAMsi_iva dIpasya dRSTA* eva vrajanti_alam ||5|36|66||

.

labdha*.*AtmAna:

vinazyanti

sam.bandha.kSaNa_eva te

te tamAMsi_iva dIpasya

*they **as.if **in the dark of the light *

dRSTA: eva

*they're indeed see/known *

vrajanti alam

*. *

*m.66 When the Self is gained, all bondages get destroyed in a trice. When

light appears all darkness vanishes.

*vlm.66. Living beings perish in a moment, at the privation of thy

presence; as the burning lamp is extinguished to darkness, at the
extinction of its light. (Light and life are synonymous terms, as death and
darkness are homonyms).

*sv. Pleasure and pain, happiness and unhappiness owe their existence to

you, O self: they are born of you and they lose their identity when their

non.existence independent of you is realised. Even as an optical illusion

comes into being and vanishes in the twinkling of an eye, the illusory
experiences of pain and pleasure appear and disappear in the twinkling of
an eye. added in later ed.

तमस्ता तमसो दीप.अ.सत्तायाम् स्फुटताम् गता ।

tamastA tamasa:_dIpa.a.sattAyAm sphuTatAm gatA |

दीप.सम्बन्ध.समये सा ca_उत्पद्य विनश्यति ॥५।३६।६७॥

dIpa.sambandha.samaye sA ca_utpadya vinazyati ||5|36|67||

.

tamastA tamasa:

*the darkness of the dark *

dIpAsattAyAm sphuTatAm gatA

*when the lamp of unSuchness has become bright *

dIpa*.*sambandha*.*samaye

sA eva cotpadya*x *

vinazyati

*. *

*m.67 Darkness clearly persists in the absence of light. The moment it

comes into contact with a lamp, it gets destroyed.

*sv. Pleasure and pain, happiness and unhappiness owe their existence to

you, O self: they are born of you and they lose their identity when their

non.existence independent of you is realised. Even as an optical illusion

comes into being and vanishes in the twinkling of an eye, the illusory
experiences of pain and pleasure appear and disappear in the twinkling of
an eye. added in later ed.

*vlm.67. As the gloom of darkness is conspicuous at the want of light; but

coming in contact with light, it vanishes from view.(i.e. As the work is
known after it is worked out by the workman). . So there is but dead matter
without the enlivening soul, and every being is full of life with the soul
inherent in it).)

तद् एवम् सुख*.*दुःख.श्रीर् दृष्ट्वा_एव त्वाम् अनामयम् ।

tat_evam sukha*.*du:kha.zrI:_dRSTvA_eva tvAm anAmayam |

जायते जात.मात्रा_एवम् सर्व.नाशेन नश्यति ॥५।३६।६८॥

jAyate jAta.mAtrA_evam sarva.nAzena nazyati ||5|36|68||

.

tat_evam sukha*.*du:kha.zrI: dRSTvA eva tvAm anAmayam *+ *

jAyate jAta.mAtrA evam sarva.nAzena nazyati

*. *

**m.*68 In the same way joys and sorrows are chased away by your very sight.

**sv.* Pleasure and pain, happiness and unhappiness owe their e*x*istence

to you, O self: they are born of you and they lose their identity when

their non*.*e*x*istence independent of you is realised. Even as an optical

illusion comes into being and vanishes in the twinkling of an eye, the

illusory e*x*periences of pain and pleasure appear and disappear in the

twinkling of an eye. added in later ed.

**v*lm.68. So the appearances of pain and pleasure, present themselves

before the mind, during thy absence from it; but they vanish into nothing
at the advance of thy light into it.

भङ्गुरत्वाद् इह स्थातुम् कालम् न_अणुम् अपि क्षमा ।

bhaGguratvAt_iha sthAtum kAlam na_aNum api kSamA |

निमेष.लक्ष.भाग.आख्या तन्वी काल.कला यथा ॥५।३६।६९॥

nimeSa.lakSa.bhAga.AkhyA tanvI kAla.kalA yathA ||5|36|69||

.

bhaGguratvAt_iha sthAtum kAlam na_aNum api kSamA *+ *

nimeSa*.*lakSa*.*bhAga*.*AkhyA tanvI kAla*.*kalA yathA

*. *

*vlm.69. The temporary feelings of pleasure and pain, can find no room in

the fulness of heavenly felicity (in the entranced mind); just as a minute
moment of time, is of no account in the abyss of eternity.

*m.69 Because of the tendency for transience, time is existent. Not even a
nano. second can exist without the time.aspect of years.

*sv. Pleasure and pain, happiness and unhappiness owe their existence to

you, O self: they are born of you and they lose their identity when their

non.existence independent of you is realised. Even as an optical illusion

comes into being and vanishes in the twinkling of an eye, the illusory
experiences of pain and pleasure appear and disappear in the twinkling of
an eye. added in later ed.

गान्धर्वी नगरी तन्वी सुख.दुःख.आदि=भावना ।

gAndharvI nagarI tanvI sukha.du:kha.Adi=bhAvanA |

स्फुरति त्वत्.प्रसादेन त्वयि दृष्टे विलीयते ॥५।३६।७०॥

sphurati tvat.prasAdena tvayi dRSTe vilIyate ||5|36|70||

.

gAndharvI nagarI tanvI sukha.du:kha.Adi=bhAvanA *+ *

sphurati tvat.prasAdena tvayi dRSTe vilIyate

*. *

*m.70 The feelings about joys and sorrows are like a 'A Gandharva City'.

They sparkle because of your grace and dissolve on gaining you.

*sv.70 Happiness and sorrow collapse when they approach you, even as

darkness disappears when it approaches light. However, the experience of
happiness etc., is made possible only because of the light of awareness
derived from you.

*vlm.70. The thoughts of pleasure and pain, are as the short.lived fancies

of the fairy land or castles in air; they appear by turns at thy pleasure,
but they disappear altogether no sooner thy form is seen in the mind.

त्वद्.आलोक.ईक्षण.उद्भूता त्वद्.आलोक.ईक्षण.क्षया ।

tvat.Aloka.IkSaNa.udbhUtA tvad.Aloka.IkSaNa.kSayA |

मृता_इव जाता जाता_इव मृता केन_उपलक्ष्यते ॥५।३६।७१॥

mRtA_iva jAtA jAtA_iva mRtA kena_upa.lakSyate ||5|36|71||

.

tvad.Aloka*.*IkSaNa*.*udbhUtA* = *

tvad.Aloka*.*IkSaNa*.*kSayA

mRtA iva jAtA

*as.if dead, born *

jAtA iva mRtA

*as.if born, dead *

kena_upalakSyate

*by whom is it perceived*

*? *

*m.71 Whoever cares for those which die being born and be born when dead?

*sv.71 They appear in the light of awareness and they disappear when they
are perceived as non.different from that awareness: they are born the

moment they die and they die the moment they are born — who is the
perceiver of all this mystery?

*vlm.71. It is by thy light in our visual organs, that things appear to

sight at the moment of our waking, as they are reproduced into being; and
it is by thy light also poured into our minds, that they are seen in our
dream, as if they are all asleep in death.

क्षणम् अ*प्य् अ*स्थिरम् वस्तु कथम् कार्य*.*करम् भवेत् ।

kSaNam api_asthiram vastu katham kArya*.*karam bhavet |

तरङ्गैर् उत्पल.आकारैर् माला कथम् अवेक्ष्यते ॥५।३६।७२॥

taraGgai:_utpala*.*AkArai:_mAlA katham avekSyate ||5|36|72||

.

*instantaneous substance is unstable : how does it become effective?*

*with waves in*

*how do you get the shapes of lotuses from shapeless waves*

*?*

*.*

kSaNam.*instant/suddenly* api*.tho/even* a.*non*.sthira.*solid/firm*.m
vastu.*substance/reality* katham*.how?* kArya*.*kara.m
bhavet*.becoming*/*would.be
<http://would.be>* | *by.with the*

taraGga*.wave.s.*i: utpala*.*AkAra*.s.*i: mAla.a katham*.how?* avekSy<ate
*.*

*. *

asthira.*soft/shaky *

kArya*.*kara.m bhavet*.becoming*/*would.be <http://would.be>* | *by.with
the*

taraGga*.wave.s.*i: utpala*.*AkAra*.s.*i: mAla.a katham*.how?* avekSy<ate
*.*

यदा वा जात.निर्नष्टम् क्रियाम् वस्तु करिष्यते ।

yadA vA jAta.nir.naSTam kriyAm vastu kariSyate |

तदा रमेत लोको ऽयम् मालाम् कृत्वा तडिद्.गणैः ॥५।३६।७३॥

tadA rameta loka:_ayam mAlAm kRtvA taDit.gaNai: ||5|36|73||

.

*or when*

*a transient activity is made substantial*

*then*

*the world would be enjoyed as a garland made with lightning.flashes*

*.*

yadA vA jAta*.*nir.naSTam kriyAm vastu kariSyate | tadA rameta loka:_ayam

mAlAm kRtvA taDit*.*gaNai: *.*

*. *

#ram > #rameta *.* opt. [1] md. sg. 3 | opt. [1] ac. pl. 2 +

*m.73 If something that dies as soon as it is born becomes purposefully

active, then one can be happy with a garland made out of lightnings.

*sv.73 If it is credible to think that one can expect stable effects to

accrue from such an unstable cause as the fleeting phenomena, then it
should be possible to string lightnings into a luminous garland and wear it
as an ornament!

*vlm.73. No substantial good can accrue to us from transitory mortal

things; as no body can string together the transient flashes of lightning
into a necklace.

इमाम् सुख.आदिकाम् लक्ष्मीम् विवेकि.जन=चेतसि ।

imAm sukha.AdikAm lakSmIm viveki.jana=cetasi |

स्थितः सन्नेव गृह्णासि न जहासि सम.स्थितिम् ॥५।३६।७४॥

sthita: sanneva gRhNAsi na jahAsi sama.sthitim ||5|36|74||

.

imAm sukha.AdikAm lakSmIm

*this pleasure.loaded lakShmI *

viveki*.*jana=cetasi

*in the affective consciousness of a discriminating person*

sthita: san*.*n eva na iva

gRhNAsi na jahAsi samasthitim

*. *

*m.74 You are making even discriminating people receive both sorrows and

joys without discarding their state of equilibrium.

*sv.74 O self, you enjoy pleasure and pain as if they were real, while you

perceive and receive them through the consciousness of a wise person,
without ever abandoning the state of utter equanimity.

*vlm.74. Should the rationalist take the false ideas of pain and pleasure

for sober realities; what distinction then can there be between them and
the irrational realists (Buddhists).

अविवेकिषु यो ऽसि त्वम् सहज.आत्मन् यदृच्छया ।

a.vivekiSu ya:_asi tvam sahaja.Atman yadRcchayA |

तद्.रूप.कथनेन_अलम् मम_अन्.अल्प.पद.आस्पद ॥५।३६।७५॥

tad.rUpa.kathanena_alam mama_an.alpa.pada.Aspada ||5|36|75||

.

a.vivekiSu ya:_asi tvam

sahaja.Atman.yadRcchayA +

tad.rUpa.kathanena

alam

mama_an.alpa.pada.Aspada

.

.AB. ... | nAlam na samarthA he analpAnAm anantAnAm padAnAm rUpa.bhedAnAm
nAmnAm ca Aspada ... ||5|36|

*m.75 O, One who dwells in the highest state, I am too small and incapable

of describing the way you deal with stupids.

*sv.75 But, what your experiences are when the same thing happens in the

heart of an unwise or unawakened person, it is impossible for me to
describe!

*vlm.75. Should you like the Nominalist, take everything which bears a name

for a real entity; I will tell you no more than that, you are too fond to
give to imaginary things a fictitious name at your own will.
(Gloss:—according to the ideas and desires of one's own mind, or giving a
name to airy nothing).

निर्.ईहेण निर्.अंशेन निर्.अहंकृतिना त्वया ।

nir.IheNa nir.aMzena nir.ahaMkRtinA tvayA |

सता वा_अ*प्य् अ*.सता वा_अपि कर्तृत्वम् उररी.कृतम् ॥५।३६।७६॥

satA vA_api_a.satA vA_api kartRtvam urarI.kRtam ||5|36|76||

.

nir.IheNa nir.aMzena nir.ahaMkRtinA tvayA | satA vA_api_a.satA vA_api

kartRtvam urarI.kRtam

.

*you are desireless, impartial, without an ego.nature*

*.*

*call something*

*Such or unSuch, real or unreal,*

*in affecting it your doership is manifest*

*.*

**sv.*76 O self, you are in truth non*.*attached, free from all desires and

hopes, you are one and homogeneous without any parts, you are devoid of ego

*.*sense: and you assume the doership of actions and you appear to e*x*perience

the diversity, whether this is really true and factual or unreal and
fictitious.

जय प्रोड्ड.अमर.आकार जय शान्ति*.*परायण ।

jaya proDDa*.*amara*.*AkAra jaya zAnti*.*parAyaNa |

जय सर्व.आगम.अतीत जय सर्व.आगम.आस्पद ॥५।३६।७७॥

jaya sarva.Agama*.*atIta jaya sarva.Agama*.*Aspada ||5|36|77||

.

jaya proDDAmara*.*AkAra *.** hail, form of Majesty = *

jaya zAnti*.*parAyaNa *.** hail, Peace, the final goal, = *

jaya sarva.Agama*.*atIta *.** hail, beyond all scripture = *

jaya sarva.Agama*.*Aspada *– hail, abode of all scripture. *

*vlm.77. All joy be thine! that art boundless in thy spiritual body, and

ever disposed to tranquility; that art beyond the knowledge of the vedas,
and art yet the theme of all the zAstras.

*m.77.79 . Victory unto you the Vast, the one who is all peace, one who is

beyond all vedas, who is the refuge of all vedas, who is born and who is
unborn, who is hurt and who is unhurt, who is all mind and who is without
mind, who is defeat and who is victory.

*sv.77 Hail, hail to you, O self who has manifested as this limitless

universe. Hail to the self which is supreme peace. Hail to you, O self, who
is beyond the reach of the scriptures. Hail to you, O self, who is the
basis and the goal of all scriptures.

*jd.77 *.* jaya proDDAmara*.*AkAra *.** hail, form of Majesty = *jaya zAnti
*.*parAyaNa *.** hail, Peace, the final goal, = *jaya sarva.Agama*.*atIta
*.** hail, beyond all scripture = *jaya sarva.Agama*.*Aspada *– hail, abode
of all scripture. *

जय जात जय_अजात जय क्षत जय_अक्षत ।

jaya jAta jaya_a.jAta jaya kSata jaya_a.kSata |

जय भाव जय_अभाव जय जेय जय अजय ॥५।३६।७८॥

jaya bhAva jaya_a.bhAva jaya jeya jaya a.jaya ||5|36|78||

.

jaya jAta jaya_a.jAta jaya kSata jaya_a.kSata | jaya bhAva jaya_a.bhAva

jaya jeya jaya a.jaya

.

*greetings to the Born One*

*greetings to the Unborn*

*hail to the hurt*

*hail to the hale*

*glory to what has become*

*glory to what has not become*

*victory to the vincible*

*victory to the invincible*

*...*

**sv.*78 Hail to you, O self, who is born and who dwells in all creatures.

Hail to you, O self, who is unborn. Hail to you, O self, who undergoes
change and destruction. Hail to you, O self, that is unchanging and

indestructible. Hail to you, O self, that is e*x*istence: hail to you, O
self, that is non*.*e*x*istence. Hail to you, O self, that is conquerable,

that can be attained. Hail to you, O self, that is invincible and beyond
reach.

**v*lm.78. All joy to thee! that art both born and unborn with the body,

and art decaying undecayed in thy nature; that art the unsubstantial
substance of all qualities, and art known and unknown to every body.

उल्लसाम्य् उपशाम्यामि तिष्ठाम्य् अधिगतो ऽस्मि वा ।

ullasAmi_upazAmyAmi tiSThAmi_adhigata:_asmi vA |

जयी जयाय जीवामि नमो मह्यम् नमो ऽस्तु ते ॥५।३६।७९॥

jayI jayAya jIvAmi nama:_mahyam nama:_astu te ||5|36|79||

.

*I find delight; I find my peace;*

*I rest, or else am going.on;*

*I conquer, living for conquest.*

*glory to me*

*!*

*glory to you*

*!*

ullasAmi_upazAmyAmi

tiSThAmi_adhigata:_asmi vA |

jayI jayAya jIvAmi

nama:_mahyam

nama:_astu te *.*

*. *

*m.79. I am delighted and am established in peace. I am (finally)

victorious and so I am alive. Salutations to you and (also) to me.

*sv.79 I am delighted. I am in a state of utter equilibrium and of supreme
peace. I stand unmoving. I have reached self.knowledge. I am the victor. I

live to conquer. Salutations to myself; salutations to you.

*vlm.79. I exult now and am calm again, I move and am still afterwards; I

am victorious and live to win my liberation by thy grace; therefore I hail
thee that art myself.

त्वयि स्थिते मयि विगतामय.आत्मनि

tvayi sthite mayi vigatAmaya*.*Atmani

स्व.संस्थितौ व्यपगत*.*राग*.*रञ्जने ।

sva.saMsthitau vyapagata*.*rAga*.*raJjane |

क्व बन्धनम् क्व च विपदः क्व संपदो

kva bandhanam kva ca vipada: kva sampada:_

भव.अभवौ क्व शमम् उपैमि शाश्वतम् ॥५।३६।८०॥

bhava*.*abhavau kva zamam upaimi zAzvatam ||5|36|80||

.

tvayi sthite

*settled in you *

mayi

*in me *

vigatAmaya*.*Atmani

*infective forma are gone from the self *

sva.saMsthitau

*x *

vyapagata*.*rAga*.*raJjane

*x + *

kva bandhanam

*wheres the bond? *

kva ca vipada:

*and where misfortune? *

kva sampada:

*wheres good fortune? *

bhava*.*abhavau

*when what becomes does not become *

kva zamam upaimi zAzvatam

*how do I enter eternal peace? *

**m.*80 Established in you, I am free from all disease. Established in

myself all attachments and delusions are gone. Where then is bondage for
me? Where is danger? Where is wealth, becoming and nonbecoming? I am
eternally tranquil and peaceful.

**sv.*80 As long as you, O my self, e*x*ist as the pure untainted reality,

where is bondage, where is misfortune, where is good fortune, where is
birth or death? I shall rest for ever in supreme peace.

**v*lm.80. When thou art situated in me, my soul is freed from all troubles

and feelings and passions; and is placed in perfect rest. There is no more
any fear of danger or difficulty or of life and death, nor any craving for
prosperity, when I am absorbed in everlasting bliss with thee.

*fm5037*

DN5036

आत्मा सर्व.पद.अतीतः चिरात् संस्मृतिम् आगतः ।

AtmA sarva.pada.atIta: cirAt saMsmRtim Agata: |

दिष्ट्या लब्धः_असि भगवन् नमस् ते ऽस्तु महात्मने ॥५।३६।१॥

diSTyA labdha:_asi bhagavan nama:_te_astu mahAtmane ||5|36|1||

अभिवन्द्य_अथ च_आलोक्य चिरम् आलिङ्ग्यसे मया ।

abhivandya_atha ca_Alokya ciram AliGgyase mayA |

को ऽन्यः स्यात् त्वद्.ऋते बन्धुर् भगवन् भुवन.त्रये ॥५।३६।२॥

ka:_anya: syAt tvat.Rte bandhu:_bhagavan bhuvana.traye ||5|36|2||

हंसि पासि ददासि त्वम् स्तौषि यासि विवल्गसि ।

haMsi pAsi dadAsi tvam stauSi yAsi vivalgasi |

अयम् प्राप्तोसि दृष्टोसि किम् करोषि क्व गच्छसि ॥५।३६।३॥

ayam prAptosi dRSTosi kim karoSi kva gacchasi ||5|36|3||

स्व.सत्ता.पूरित.अशेष.विश्व विश्व.जनीन भोः ।

sva.sattA.pUrita.azeSa.vizva vizva.janIna bho: |

सर्वत्र लक्ष्यसे नित्यम् अधुना क्व पलायसे ॥५।३६।४॥

sarvatra lakSyase nityam adhunA kva palAyase ||5|36|4||

आवयोर् अन्तरम् भूरि जन्म.व्यवहित.अन्तरम् ।

Avayo:_antaram bhUri janma.vyavahita.antaram |

अदूरम् अद्य सम्पन्नम् दिष्ट्या दृष्टो ऽसि बान्धव ॥५।३६।५॥

a.dUram adya sampannam diSTyA dRSTa:_asi bAndhava ||5|36|5||

नमस्ते कृत.कृत्याय कर्त्रे भर्त्रे नमो_अस्तु ते ।

namaste kRta.kRtyAya kartre bhartre nama:_astu te |

नमः संसार.वृन्ताय नित्याय विमलात्मने ॥५।३६।६॥

nama: saMsAra.vRntAya nityAya vimalAtmane ||5|36|6||

नमश् चक्र.अब्ज=हस्ताय नमश् चन्द्र.अर्ध=धारिणे ।

nama:_cakra.abja=hastAya nama:_candra.ardha=dhAriNe |

नमो विबुध.नाथाय नमस्ते पद्म.जन्मने ॥५।३६।७॥

nama:_vibudha.nAthAya namas_te padma.janmane ||5|36|7||

वाच्य.वाचक.दृष्ट्या_एव भेदो यो अयम् इह_अवयोः ।

vAcya.vAcaka.dRSTyA_eva bhedo ya:_ayam iha_avayo: |

असत्या कल्पना_एव_एषा वीचि.वीच्य्.अम्भसोर् इव ॥५।३६।८॥

a.satyA kalpanA_eva_eSA vIci.vIcy.ambhaso:_iva ||5|36|8||

त्वम् एव_अनन्तया_अनन्त.वस्तु.वैचित्र्य.रूपया ।

tvam eva_anantayA_ananta.vastu.vaicitrya.rUpayA |

भाव.अभाव.विलासिन्या नित्यया एव विजृम्भसे ॥५।३६।९॥

bhAva.abhAva.vilAsinyA nityayA eva vijRmbhase ||5|36|9||

नमो द्रष्ट्रे नमः स्रष्ट्रे नमो ऽनन्त.विकासिने ।

nama:_draSTre nama: sraSTre nama:_ananta.vikAsine |

नमः सर्व.स्व.भावाय नमस् ते सर्वग.आत्मने ॥५।३६।१०॥

nama: sarva.sva.bhAvAya nama:_te sarvaga.Atmane ||5|36|10||

प्रतिजन्मे चिरम् बह्व्यो दीर्घ.दुःखवता मया ।

pratijanme ciram bahvya:_dIrgha.du:khavatA mayA |

त्वया मया_उपदिष्टेन दग्धेन_अपहत.ओजसा ॥५।३६।११॥

tvayA mayA_upadiSTena dagdhena_apahata.ojasA ||5|36|11||

आलोकिताः लोक.दृशो दृष्टा* दृष्ट.अन्त.दृष्टयः ।

AlokitA: loka.dRza:_dRSTA* dRSTa.anta.dRSTaya: |

न प्राप्तस् तत् त्वया_अनेन किंचिद् आसादितम् भवेत् ॥५।३६।१२॥

na prApta:_tat tvayA_anena kiMcit AsAditam bhavet ||5|36|12||

सर्वम् मृत्.काष्ठ.पाषाण.वारि.मात्रम् इदम् जगत् ।

sarvam mRt.kASTha.pASANa.vAri.mAtram idam jagat |

न_इह_अस्ति त्वद्.ऋते देव यत्_प्राप्तौ न_अभिवाञ्छति ॥५।३६।१३॥

na_iha_asti tvat.Rte deva yat prAptau na_abhivAJchati ||5|36|13||

देव,_अयम् अद्य लब्धो ऽसि दृष्टो ऽस्य्_अधिगतो ऽसि च ।

deva,_ayam adya labdha:_asi dRSTa:_asi_adhi.gata:_asi ca |

संप्राप्तो ऽसि गृहीतो ऽसि नमस्ते ऽस्तु न मुह्यसि ॥५।३६।१४॥

samprApta:_asi gRhIta:_asi namaste_astu na muhyasi ||5|36|14||

यो ऽक्ष्णोः कनीनिका.रश्मि.जाल.प्रोत.वपुः स्थितः ।

ya:_akSNo: kanInikA.razmi.jAla.prota.vapu: sthita: |

देव दर्शन.रूपेण कथम् सो_अत्र न दृश्यते ॥५।३६।१५॥

deva darzana.rUpeNa katham sa:_atra na dRzyate ||5|36|15||

यस् त्वक्.स्पर्शौ स्पृशन् सर्वम् गन्धम् तैलम् तिले यथा ।

ya:_tvak.sparzau spRzan sarvam gandham tailam tile yathA |

स्पर्शम् अन्तः करोत्य् एष* स* कथम् न_अनुभूयते ॥५।३६।१६॥

sparzam anta: karoti_eSa: sa: katham na_anubhUyate ||5|36|16||

यः शब्द.श्रवणाद् अन्तः शब्द.शक्तिम् परामृशम् ।

ya: zabda.zravaNAt anta: zabda.zaktim parAmRzam |

रोमाञ्चम् जनयत्य् अङ्गे स* दूरस्थः कथम् भवेत् ॥५।३६।१७॥

romAJcam janayati_aGge sa* dUrastha: katham bhavet ||5|36|17||

जिह्वा.पल्लव.लग्नानि स्वदितस्य_अग्रतो अपि च ।

jihvA.pallava.lagnAni svaditasya_agrata:_api ca |

स्वदन्ते यस्य वस्तूनि स्वदते स* न कस्य च ॥५।३६।१८॥

svadante yasya vastUni svadate sa* na kasya ca ||5|36|18||

पुष्प.गन्ध.अनु.पादाय घ्राण.हस्तेन देहकम् ।

puSpa.gandha.anu.pAdAya ghrANa.hastena dehakam |

य* आलोकयति प्रीत्या कस्य_असौ न करे स्थितः ॥५।३६।१९॥

ya* Alokayati prItyA kasya_asau na kare sthita: ||5|36|19||

वेद.वेदान्त.सिद्धान्त.तर्क.पौराण.गीतिभिः ।

veda.vedAnta.siddhAnta.tarka.paurANa.gItibhi: |

यो गीतः स* कथम् ह्य् आत्मा विज्ञातो याति विस्मृतिम् ॥५।३६।२०॥

ya:_gIta: sa* katham hi_AtmA vijJAto yAti vismRtim ||5|36|20||

सा_एव_इह देह.भोग.आली सुभगा_आपीयम् अद्य मे ।

sA_eva_iha deha.bhoga.AlI subhagA_ApIyam adya me |

अन्तर् न स्वदते स्वच्छे त्वयि दृष्टे परावरे ॥५।३६।२१॥

antar na svadate svacche tvayi dRSTe parAvare ||5|36|21||

त्वया विमल.दीपेन भानुः प्रकटताम् गतः ।

tvayA vimala.dIpena bhAnu: prakaTatAm gata: |

त्वया शीत.तुषारेण चन्द्रः शिशिरताम् गतः ॥५।३६।२२॥

tvayA zIta.tuSAreNa candra: ziziratAm gata: ||5|36|22||

त्वया_एते गुरुवः शैलास् त्वया_एते द्युचरा* धृताः ।

tvayA_ete guruva: zailA:_tvayA_ete dyucarA: dhRtA: |

त्वया_एव_इयम् धरा धीरा त्वया_एव_अम्बरम् अम्बरम् ॥५।३६।२३॥

tvayA_eva_iyam dharA dhIrA tvayA_eva_ambaram ambaram ||5|36|23||

दिष्ट्या मत्ताम् असि प्राप्तो दिष्ट्या त्वत्ताम् अहम् गतः ।

diSTyA mattAm asi prApta:_diSTyA tvattAm aham gata: |

अहम् त्वम् त्वम् अहम् देव दिष्ट्या भेदः_अस्ति न_आवयोः ॥५।३६।२४॥

aham tvam tvam aham deva diSTyA bheda:_asti na_Avayo: ||5|36|24||

अहम् त्वम् इति_शब्दाभ्याम् पर्यायाभ्याम् महात्मनः ।

aham tvam iti_zabdAbhyAm paryAyAbhyAm mahAtmana: |

तव वा मम वा शाखा संयुक्ताभ्याम् नमो नमः ॥५।३६।२५॥

tava vA mama vA zAkhA saMyuktAbhyAm nama:_nama: ||5|36|25||

नमो मह्यम् अनन्ताय निर्.अहम्कार.रूपिणे ।

nama:_mahyam anantAya nir.ahamkAra.rUpiNe |

नमो मह्यम् अरूपाय नम: सम.सम.आत्मने ॥५।३६।२६॥

nama:_mahyam a.rUpAya nama: sama.sama.Atmane ||5|36|26||

मय्य्_आत्मनि समे स्वच्छे साक्षि.भूते निर्.आकृतौ ।

mayi_Atmani same svacche sAkSi.bhUte nir.AkRtau |

दिक्.काल.आद्य्.अन्.अवच्छिन्ने स्वात्मन्य् एव_इह तिष्ठति ॥५।३६।२७॥

dik.kAla.Adi.an.avacchinne svAtmani_eva_iha tiSThati ||5|36|27||

मनः प्र.क्षोभम् आयाति स्फुरति_इन्द्रिय_वृत्तयः ।

mana: pra.kSobham AyAti sphurati_indriya.vRttaya: |

शक्तिर् उल्लसति स्फारा प्राण.अपान.प्रवाहिनी ॥५।३६।२८॥

zakti:_ullasati sphArA prANa.apAna.pravAhinI ||5|36|28||

वहन्ति देह.यन्त्राणि कृष्टाण्य्_आशा.वरत्रया ।

vahanti deha.yantrANi kRSTANi_AzA.varatrayA |

चर्म.मांस.अस्थि.दिग्धानि मनःसारथिमन्ति च ॥५।३६।२९॥

carma.mAMsa.asthi.digdhAni mana:sArathimanti ca ||5|36|29||

अयम् संविद्.वपुर् अहम् न काचिन् न कृत.आस्पदः ।

ayam saMvit.vapu:_aham na kA.cin na kRta.Aspada: |

देह: पततु वा_उदेतु यथा_अभिमतया_इच्छया ॥५।३६।३०॥

deha: patatu vA_udetu yathA_abhimatayA_icchayA ||5|36|30||

चिराद् अहम्.अहम् जातः स्व.आत्म.लाभः_चिराद् अयम् ।

cirAt aham.aham jAta: sva.Atma.lAbha:_cirAt ayam |

चिराद् उपशमम् याति कल्पस्य_अन्ते जगद् यथा ॥५।३६।३१॥

cirAt upazamam yAti kalpasya_ante jagat yathA ||5|36|31||

चिरात् संसार.गामित्वाद् दीर्घे संसार.वर्त्मनि ।

cirAt saMsAra.gAmitvAt dIrghe saMsAra.vartmani |

विश्रान्तो ऽस्मि चिरम् श्रान्तः कल्पस्य_अन्त* इव_अनलः ॥५।३६।३२॥

vizrAnta:_asmi ciram zrAnta: kalpasya_anta* iva_anala: ||5|36|32||

सर्वातीताय सर्वाय तुभ्यम् मह्यम् नमो नमः ।

sarva.AtItAya sarvAya tubhyam mahyam nama:_nama: |

तेभ्यो ऽपि च नमस् ते ऽस्तु ये माम् त्वाम् प्रवदन्ति च ॥५।३६।३३॥

tebhya:_api ca nama:_te_astu ye mAm tvAm pravadanti ca ||5|36|33||

अखिल.अनन्त.सम्भोगा न स्पृष्टा दोष.वृत्तिभिः ।

akhila.ananta.sambhogA na.spRSTA doSa.vRttibhi: |

जयति_अकृत.संरम्भा साक्षिता परमात्मनः ॥५।३६।३४॥

jayati_akRta.saMrambhA sAkSitA paramAtmana: ||5|36|34||

आत्मन् पुष्प* इव_आमोदो भस्त्रा.पिण्ड* इव_अनिलः ।

Atman puSpa iva_Amoda:_bhastrA.piNDa* iva_anila: |

तिले तैलम् इव_अस्मिन् त्वम् सर्वत्र वपुषि स्थितः ॥५।३६।३५॥

tile tailam iva_asmin tvam sarvatra vapuSi sthita: ||5|36|35||

हंसि पासि ददासि त्वम् अव.स्फूर्जसि वल्गसि ।

haMsi pAsi dadAsi tvam ava.sphUrjasi valgasi |

अन्.अहम्.कृति.रूपो ऽपि चित्रा_इयम् तव मायिता ॥५।३६।३६॥

an.aham.kRti.rUpa:_api citrA_iyam tava mAyitA ||5|36|36||

जयामि_ईश.ज्वलद् दीप्तिः सर्वम् उन्मीलयञ्_जगत् ।

jayAmi_Iza.jvalat dIpti: sarvam unmIlayan jagat |

जयाम्य् उपरत.आरम्भो जगद् भूयो निमीलयन् ॥५।३६।३७॥

jayAmi_uparata.Arambha:_jagat bhUya:_ni.mIlayan ||5|36|37||

परमाणोस् तव_एव_अन्तर् इदम् संसार.मण्डलम् ।

paramANo:_tava_eva_antar_idam saMsAra.maNDalam |

वटत्वम् वट.धानायाम् बभूव_अस्ति भविष्यति ॥५।३६।३८॥

vaTatvam vaTa.dhAnAyAm babhUva_asti bhaviSyati ||5|36|38||

हय.द्विप.रथ.आकारैर् यद्वत् खे दृश्यते ऽम्बुदः ।

haya.dvipa.ratha.AkArai:_yat.vat khe dRzyate_ambuda: |

तद्वद् आलोक्यसे देव पदार्थ.शत.विभ्रमैः ॥५।३६।३९॥

tadvat Alokyase deva padArtha.zata.vibhramai: ||5|36|39||

भावानाम् भूरि.भङ्गानाम् अभवाय भवाय च ।

bhAvAnAm bhUri.bhaGgAnAm a.bhavAya bhavAya ca |

भव भाव.विमुक्त.आत्मा भाव.अभाव.बहिष्कृतः ॥५।३६।४०॥

bhava bhAva.vimukta.AtmA bhAva.a.bhAva=bahiSkRta: ||5|36|40||

जहि मानम् महा.कोपम् कालुष्यम् क्रूरताम् तथा ।

jahi mAnam mahA.kopam kAluSyam krUratAm tathA |

न महान्तो निमज्जन्ति प्राकृते गुण.संकटे ॥५।३६।४१॥

na mahAnta:_ni.majjanti prAkRte guNa.saMkaTe ||5|36|41||

प्राक्तनीम् दीर्घ.दौरात्म्य.दशाम् स्मृत्वा पुनर्पुनः ।

prAktanIm dIrgha.daur.Atmya.dazAm smRtvA puna:.puna: |

को ऽहम् किम् तद् बभूव_इति हसन् मुक्ताच्_छट.असितम् ॥५।३६।४२॥

ka:_aham kim tat babhUva_iti hasan muktAt chaTa.asitam ||5|36|42||

ते प्रयाताः समारम्भा* गतास् ते दग्ध.वासराः ।

te prayAtA: samArambhA: gatA:_te dagdha.vAsarA: |

येषु चिन्ता.अनल.ज्वाला.जाल.आकीर्णो भवान् अभूत् ॥५।३६।४३॥

yeSu cintA.anala.jvAlA.jAla.AkIrNa:_bhavAn abhUt ||5|36|43||

अद्य त्वम् देह.नगरे राजा स्फार.मनोरथः ।

adya tvam deha.nagare rAjA sphAra.manoratha: |

न दुःखैः_गृह्यसे न_अपि सुखैः_व्योम करैः_इव ॥५।३६।४४॥

na du:khai:_gRhyase na_api sukhai:_vyoma karai:_iva ||5|36|44||

अद्य_इन्द्रिय.दुरश्वांश् च जित्वा जित.मनो.गजः ।

adya_indriya.durazvAn ca jitvA jita.mana:gaja: |

भोग.अरिम् अभितो भङ्क्त्वा साम्राज्यम् अधितिष्ठसि ॥५।३६।४५॥

bhoga.arim abhita:_bhaGktvA sAMrAjyam adhi.tiSThasi ||5|36|45||

अपर.अम्बर.पन्थs त्वम् अजस्र.अस्तमय.उदयः ।

apara.ambara.pantha:_tvam ajasra.astamaya.udaya: |

अव.भासकरः नित्यम् बहिर् अन्तः च भास्करः ॥५।३६।४६॥

ava.bhAsakara:_nityam bahir_anta:_ca bhAskara: ||5|36|46||

सर्वदा_एव_असि saMsuप्तः शक्त्या सम्बोध्यसे विभो ।

sarvadA_eva_asi saMsupta: zaktyA sambodhyase vibho |

भोग.आलोकन.लीला.अर्थम् कामिन्या कामुको यथा ॥५।३६।४७॥

bhoga.Alokana.lIlA.artham kAminyA kAmuka:_yathA ||5|36|47||

दृक्.क्षुद्र.अभिरुप.आनीतम् दूराद् रूप.मधु त्वया ।

dRk.kSudra.abhirupa.AnItam dUrAt rUpa.madhu tvayA |

पीयते स्वी.कृतम् शक्त्या नेत्र.वातायन=स्थया ॥५।३६।४८॥

pIyate_svI.kRtam zaktyA netra.vAtAyana=sthayA ||5|36|48||

ब्रह्माण्ड.कोटर.अध्वान्ताः प्राण.अपान.परैस् त्वया ।

brahmANDa.koTara.adhvAntA: prANa.apAna.parai:_tvayA |

गत.आगतैर् ब्रह्म.पुरे सम्प्रेक्ष्यन्ते प्रतिक्षणम् ॥५।३६।४९॥

gata.Agatai:_brahma.pure samprekSyante pratikSaNam ||5|36|49||

देहे पुष्पे त्वम् आमोदो देह.इन्दौ त्वम् ऋत.अमृतम् ।

dehe puSpe tvam Amoda:_deha.indau tvam Rta.amRtam |

रसस् त्वम् देह.विटपे शैत्यम् देह.हिमे भवान् ॥५।३६।५०॥

rasa:_tvam deha.viTape zaityam deha.hime bhavAn ||5|36|50||

त्वय्य्_अस्ति विस्मय.स्नेहः शरीर.क्षीर.सर्पिषि ।

tvayi_asti vismaya.sneha: zarIra.kSIra.sarpiSi |

त्वम् अन्तरस्य देहस्य दारुण्य् अग्निर् इव स्थितः ॥५।३६।५१॥

tvam antarasya dehasya dAruNi agni:_iva sthita: ||5|36|51||

त्वम् एव_अनुत्तम.आस्वादः प्राकाश्यम् तेजसाम् अपि ।

tvam eva_anuttama.AsvAda: prAkAzyam tejasAm api |

अवगन्ता त्वम् अर्थानाम् त्वम् भासाम् अव.भासकः ॥५।३६।५२॥

avagantA tvam arthAnAm tvam bhAsAm ava.bhAsaka: ||5|36|52||

स्पन्दस् त्वम् सर्व.वायूनाम् त्वम् मनो.हस्तिनो मदः ।

spanda:_tvam sarva.vAyu.unAm tvam mana:hastina:_mada: |

प्रज्ञा.अनल.शिखायास् त्वम् प्राकाश्यम् तैक्ष्ण्यम् एव च ॥५।३६।५३॥

prajJA.anala.zikhAyA:_tvam prAkAzyam taikSNyam eva ca ||5|36|53||

तद् वशाद् इयम् आत्मीया वाचा सम्प्रविलीयते ।

tat vazAt iyam AtmIyA vAcA sampravilIyate |

दीपवत्_पुनर् अन्यत्र समुदेति कुतो स्पि सा ॥५।३६।५४॥

dIpavat punar anyatra samudeti kuta:_api sA ||5|36|54||

त्वयि संसार.वर्तिन्यः पदार्थ.वलयस् तथा ।

tvayi saMsAra.vartinya: padArtha.valaya:_tathA |

कटक.अङ्गद.केयूर=युक्तयः कनके यथा ॥५।३६।५५॥

kaTaka.aGgada.keyUra=yuktaya: kanake yathA ||5|36|55||

भवान् अयम् अयम् च_अहम्.त्वम्=शब्दैर् एवम्.आदिभिः ।

bhavAn ayam ayam ca_aham.tvam=zabdai:_evam.Adibhi: |

स्वयम् एव_आत्मना_आत्मानम् लीला.अर्थम् स्तौषि वक्षि च ॥५।३६। ५६॥

svayam eva_AtmanA_AtmAnam lIlA.artham stauSi vakSi ca ||5|36|56||

मन्द.अनिल.विनुनो ऽब्दो गज.अश्व.नर.दृष्टिभिः ।

manda.anila.vinunna:_abda:_gaja.azva.nara.dRSTibhi: |

यथा संलक्ष्यते व्योम्नि तथा त्वम् भूत.दृष्टिभिः ॥५।३६।५७॥

yathA saMlakSyate vyomni tathA tvam bhUta.dRSTibhi: ||5|36|57||

यथा हय.गज.आकारैर् ज्वाला लसति वह्निषु ।

yathA haya.gaja.AkArai:_jvAlA lasati vahniSu |

तथा_एव_अव्यतिरिक्तैस् त्वम् दृश्यसे भुवि सृष्टिषु ॥५।३६।५८॥

tathA_eva_a.vyatiriktai:_tvam dRzyase bhuvi sRSTiSu ||5|36|58||

त्वम् ब्रह्म.अण्डक.मुक्तानाम् अच्छिन्नस् तन्तुर् आततः ।

tvam brahma.aNDaka.muktAnAm acchinna:_tantu:_Atata: |

क्षेत्रम् त्वम् भूत.सस्यानाम् चिद्.रसायन.सेवितम् ॥५।३६।५९॥

kSetram tvam bhUta.sasyAnAm cit.rasAyana.sevitam ||5|36|59||

असत् तद् अन्.अभिव्यक्तम् पदार्थानाम् प्रकाश्यते ।

asat tat an.abhivyaktam padArthAnAm prakAzyate |

त्वया तत्त्वम् यथा पक्त्या मांसानाम् स्वाद.वेदनम् ॥५।३६।६०॥

tvayA tattvam yathA paktyA mAMsAnAm svAda.vedanam ||5|36|60||

विद्यमाना_अपि वस्तु.श्रीर् न स्थिता त्वयि न स्थिते ।

vidyamAnA_api vastu.zrI:_na sthitA tvayi na sthite |

वनिता.रूप.लावण्य.सत्ता_इव गत.चक्षुषः ॥५।३६।६१॥

vanitA.rUpa.lAvaNya.sattA_iva gata.cakSuSa: ||5|36|61||

सद् अपि_इह न सत्तायै वस्तु न_अवर्जितम् त्वया ।

sat api_iha na sattAyai vastu na_a.varjitam tvayA |

तृप्तये न स्व.लावण्यम् मुकुरात्_प्रतिबिम्बितम् ॥५।३६।६२॥

tRptaye na sva.lAvaNyam mukurAt prati.bimbitam ||5|36|62||

लुठति त्वाम् विना देहः काष्ठ.लोष्ठ=समः क्षितौ ।

luThati tvAm vinA deha: kASTha.loSTha=sama: kSitau |

सन्न्*अप्य् असन् नगोच्छ्रायः श्यामास्व्_इव रविम् विना ॥५।३६।६३॥

san*_api_asan naga.ucchrAya: zyAmAsu_iva ravim vinA ||5|36|63||

सुख.दुःख.क्रमः प्राप्य भवन्तम् परिनश्यति ।

sukha.du:kha.krama: prApya bhavantam parinazyati |

प्राकाश्यम् आसाद्य यथा तमस् तेजः अथवा हिमम् ॥५।३६।६४॥

prAkAzyam AsAdya yathA tama:_teja: athavA himam ||5|36|64||

त्वद् आलोकनया_एव_एते स्थितम् यान्ति सुख.आदयः ।

tvat AlokanayA_eva_ete sthitam yAnti sukha.Adaya: |

सूर्य.आलोकनया प्रातर् वर्णाः शुक्ल.आदयो यथा ॥५।३६।६५॥

sUrya.AlokanayA prAta:_varNA: zukla.Adaya:_yathA ||5|36|65||

लब्ध.आत्मानः विनश्यन्ति सम्बन्ध.क्षण* एव ते ।

labdha.AtmAna: vinazyanti sambandha.kSaNa* eva te |

ते तमांसि_इव दीपस्य दृष्टा* एव व्रजन्त्य्_अलम् ॥५।३६।६६॥

te tamAMsi_iva dIpasya dRSTA* eva vrajanti_alam ||5|36|66||

तमस्ता तमसो दीप.असत्तायाम् स्फुटताम् गता ।

tamastA tamasa:_dIpa.a.sattAyAm sphuTatAm gatA |

दीप.सम्बन्ध.समये सा ca_उत्पद्य विनश्यति ॥५।३६।६७॥

dIpa.sambandha.samaye sA ca_utpadya vinazyati ||5|36|67||

तद् एवम् सुख.दुःख.श्रीर् दृष्ट्वा_एव त्वाम् अनामयम् ।

tat evam sukha.du:kha.zrI:_dRSTvA_eva tvAm anAmayam |

जायते जात.मात्रा_एवम् सर्व.नाशेन नश्यति ॥५।३६।६८॥

jAyate jAta.mAtrA_evam sarva.nAzena nazyati ||5|36|68||

भङ्गुरत्वाद् इह स्थातुम् कालम् न_अणुम् अपि क्षमा ।

bhaGguratvAt iha sthAtum kAlam na_aNum api kSamA |

निमेष.लक्ष.भाग.आख्या तन्वी काल.कला यथा ॥५।३६।६९॥

nimeSa.lakSa.bhAga.AkhyA tanvI kAla.kalA yathA ||5|36|69||

गान्धर्वी नगरी तन्वी सुख.दुःख.आदि=भावना ।

gAndharvI nagarI tanvI sukha.du:kha.Adi=bhAvanA |

स्फुरति त्वत्.प्रसादेन त्वयि दृष्टे विलीयते ॥५।३६।७०॥

sphurati tvat.prasAda.ina tvayi dRSTe vilIyate ||5|36|70||

त्वद्.आलोक.ईक्षण.उद्भूता त्वद्.आलोक.ईक्षण.क्षया ।

tvat.Aloka.IkSaNa.udbhUtA tvad.Aloka.IkSaNa.kSayA |

मृता_इव जाता जाता_इव मृता केन_उपलक्ष्यते ॥५।३६।७१॥

mRtA_iva jAtA jAtA_iva mRtA kena_upa.lakSyate ||5|36|71||

क्षणम् अप्य् अस्थिरम् वस्तु कथम् कार्य.करम् भवेत् ।

kSaNam api_asthiram vastu katham kArya.karam bhavet |

तरङ्गैर् उत्पल.आकारैर् माला कथम् अवेक्ष्यते ॥५।३६।७२॥

taraGgai:_utpala.AkArai:_mAlA katham avekSyate ||5|36|72||

यदा वा जात.निर्नष्टम् क्रियाम् वस्तु करिष्यते ।

yadA vA jAta.nir.naSTam kriyAm vastu kariSyate |

तदा रमेत लोको ऽयम् मालाम् कृत्वा तडिद्.गणैः ॥५।३६।७३॥

tadA rameta loka:_ayam mAlAm kRtvA taDit.gaNai: ||5|36|73||

इमाम् सुख.आदिकाम् लक्ष्मीम् विवेकि.जन=चेतसि ।

imAm sukha.AdikAm lakSmIm viveki.jana=cetasi |

स्थितः सन्नेव गृह्णासि न जहासि सम.स्थितिम् ॥५।३६।७४॥

sthita: sanneva gRhNAsi na jahAsi sama.sthitim ||5|36|74||

अविवेकिषु यो ऽसि त्वम् सहज.आत्मन् यदृच्छया ।

a.vivekiSu ya:_asi tvam sahaja.Atman yadRcchayA |

तद्.रूप.कथनेन_अलम् मम_अन्.अल्प.पद.आस्पद ॥५।३६।७५॥

tad.rUpa.kathanena_alam mama_an.alpa.pada.Aspada ||5|36|75||

निर्.ईहेण निर्.अंशेन निर्.अहंकृतिना त्वया ।

nir.Iha.iNa nir.aMzena nir.ahaMkRtinA tvayA |

सता वा_अप्य् असता वा_अपि कर्तृत्वम् उररी.कृतम् ॥५।३६।७६॥

satA vA_api_a.satA vA_api kartRtvam urarI.kRtam ||5|36|76||

जय प्रोड्ड.अमर.आकार जय शान्ति.परायण ।

jaya proDDa.amara.AkAra jaya zAnti.parAyaNa |

जय सर्व.आगम.अतीत जय सर्व.आगम.आस्पद ॥५।३६।७७॥

jaya sarva.Agama.atIta jaya sarva.Agama.Aspada ||5|36|77||

जय जात जय_अजात जय क्षत जय_अक्षत ।

jaya jAta jaya_a.jAta jaya kSata jaya_a.kSata |

जय भाव जय_अभाव जय जेय जय अजय ॥५।३६।७८॥

jaya bhAva jaya_a.bhAva jaya jeya jaya a.jaya ||5|36|78||

उल्लसाम्य् उपशाम्यामि तिष्ठाम्य् अधिगतो ऽस्मि वा ।

ullasAmi_upazAmyAmi tiSThAmi_adhigata:_asmi vA |

जयी जयाय जीवामि नमो मह्यम् नमो ऽस्तु ते ॥५।३६।७९॥

jayI jayAya jIvAmi nama:_mahyam nama:_astu te ||5|36|79||

त्वयि स्थिते मयि विगतामय.आत्मनि

tvayi sthite mayi vigatAmaya.Atmani

स्व.संस्थितौ व्यपगत.राग.रञ्जने ।

sva.saMsthitau vyapagata.rAga.raJjane |

क्व बन्धनम् क्व च विपदः क्व संपदो

kva bandhanam kva ca vipada: kva sampada:_

भव.अभवौ क्व शमम् उपैमि शाश्वतम् ॥५।३६।८०॥

bhava.abhavau kva zamam upaimi zAzvatam ||5|36|80||

||

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.

-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Sat, Mar 25, 2017 at 1:58 PM jivadas <das....@gmail.com> wrote:

>
>
>
> fm5036 2.mr24-25. prahrAda's Song .z80
>
> work in progress .v17
>
> work in progress .v15,16
>
> latest update:
>
>
> https://www.dropbox.com/s/kk51gpbknvgzcqb/fm5036%202.mr24-25.%20prahrAda%27s%20Song%20.z80.docx?dl=0
>
>
>
>
>
>
>

> *RAMANA SUMS IT UP (The hrdaya-kuhara Quatrain) *

>
>
>
> this sarga.Canto is the work of one I call the zrI (shrI) poet,
>
> who has the powerful vAsanA to append "-zrI"
>
> whenever he wants a syllable two mAtras long, with a double-consonant.
>
> alas, the zrI sometimes sounds to me like a kRSNa-bhakta (Krishna
> Devotee)'s "ecSTATic",
>
> as in "The Prasad was ecSTATic!"
>
> (some ecstasy!)
>
> .
>

> he is one *ahaMkAra."I"dentity* or literary "persona";

>
> there is too the Prosewriter
>
> (prose is just one of many Poetic Forms in saMskRta.Literature & uncommon
> here;
>

> I've indicated prose passages with *italics*)
>
> ;

> हृदयकुहरमध्ये केवलं hRdaya-kuhara=madhye kevalam *i**nside the
> Heart-Cavern, totally,* = ब्रह्ममात्रं brahma-mAtraM- a *mAtra.Measure of
> the brahman.Immensity* =
>
> hi (emphasizes what comes next) *this = *aham-aham iti *"I"-I* - as the
> Dreamer or the One that seesthe eye of the Dreamer = sAkSAt s*a-a*kSa
> thru the State of Seeing *with your own eyes* as Witness = Atma-rUpeNa - *with/in
> the self-form embodiment = *
>
> bhAti - *it shines. radiates* =
>
> hRdi viza - *Enter the Heart* hRt the base of hRdaya—Eng. 'heart' is

> heard in the word <hRt>. I like to take hRdaya as a sandhi, hRt_ayam, this
> heart, like the mANDukya's "sarvam etad brahmAyam Atma brahma".
>

> *hRdaya* was the Third Heart for ramaNa:

>
> the meat on the left, the chakra in the middle, and hRd-ayam on the left,
>
> "two fingers to the right of the median of the breast-bone,
>
> above the navel and below the chest"
>

> —*or*, ramaNa added, at the top of your head,

>
> or between your eyes;
>
> or yathA-prApta, as-it-comes. This is where the ramaNa hRdaya is.
>

> manasA tva*m *cinvatA - *by considering yourself, using manas.Mind* - the

> self-containing set {manas.Mind, buddhi.Intellect, chitta.Affection, ahaMkAra."I"dentity,
> the miaI}. This is the Path of Self-Enquiry, jnAna.yoga.
>

> majjatA vA *or by drowning *- implying a favorite example:

>
> a salt-doll fallen into the sea.
>
> this is the Path of Surrender, bhakti-yoga.
>

> pavana-calana=rodhAd *after* air-movement=control - *stilling the vibrant
> breath = *
>
> Atma-niSTha: bhava tvam - *you should become Self-settled*. When you find

> a welcome home, move in!
>
>
>
> das....@gmail.com
>
>
>
>
>
>
>
>
>
>
>

> *prahrAda's Song of Self*
>
>
>
> *[image: image not displayed]*
>
>
>
>
>
> *prahrAda uvAca—*

>
>
>
> आत्मा सर्व.पद-अतीत: चिरात् संस्मृतिम् आगत: ।
>
> AtmA sarva.pada-atIta: cirAt saMsmRtim Agata: |
>
> दिष्ट्या लब्ध:_असि भगवन्_नमस्_ते_अस्तु महात्मने ॥५।३६।१॥
>
> diSTyA labdha:_asi bhagavan_nama:_te_astu mahAtmane ||5|36|01||
>
> .
>

> *the Self*
>
> *beyond all states*
>
> *after so long has come to be recalled*
>
> *:*
>
> *a lucky get you are, Lord.bhagavan *
>
> *let there be praise of you, Great Soul*
>
> *.*

>
> #saMsmRti f. remembering, remembrance of (gen. or comp.; acc, with <labh>,
> "to remember").
>
> #diSTi –f.- direction, prescription; auspicious juncture, good fortune,
> happiness (esp. instr. #diSTyA, thank heaven! o&r I congratulate you on
> your good luck! often with <vardhase>, you are fortunate) •
>

> #virocana- विरोचन shining upon, brightening, illuminating • **virochana
> the Luminous, N. of *the sunGod • of an *asura.Darkling *(virochana the

> Luminous) son of prahrAda the Joyful प्रह्राद (or prahlAda प्रह्लाद) and
> father of bali.Strongman who gives instruction to his son in
> FM.5.23/fm5023.
>
> ~vlm.1 Prahláda continued:—I thank thee, O lord and great spirit! that art
> beyond all things, and art found in myself by my good fortune.
>
> ~m.1 ... beyond all states or modes of consciousness has been realised. O
> self! fortunately you have been realised; salutations to you.
>
> ~sv.1 PRAHLADA continued to contemplate: At last, the self which is beyond
> all states or modes of consciousness has been realised. O self! fortunately
> you have been realised; salutations to you.
>

> *Ott. #*saMsRti*: संसृतिः *-f.-* course, current, flow. • the worldly

> life, courses of the world • metempsychosis, transmigration • the process
> of संसार saMsAra.Convolution • Evolution, (esp) passage thru successive
> states of existence, course of mundane existence, transmigration, the world
> (s.-cakra-cakravAlam "the wheel or circle of mundane existence").
>
>
>
>
>
> अभिवन्द्य_अथ च_आलोक्य चिरम् आलिङ्ग्यसे मया ।
>
> abhivandya_atha ca_Alokya ciram AliGgyase mayA |
>
> क: अन्य: स्यात्_त्वद्.ऋते बन्धुर्_भगवन्_भुवन-त्रये ॥२॥
>
> ka: anya: syAt_tvad.Rte bandhu:_bhagavan_bhuvana-traye ||02||
>
> .
>

> *having praised you and beheld you*
>
> *long have I clung to you*
>
> *who.else but you would be my ally, Lord, in this Triple-World*
>
> *? *

>
> * bandhu can have a number of senses - ~m. ... who else is a greater
> friend than you ... ~sv. ... who but you is my friend and relative ...
> ~vlm. ... I have no other friend...
>
>
>
> हंसि पासि ददासि त्वम् स्तौषि यासि विवल्गसि । अयम् प्राप्तोसि दृष्टोसि किम्
> करोषि क्व गच्छसि ॥३॥
>
> haMsi pAsi dadAsi tvam stauSi yAsi vivalgasi | ayam prAptosi dRSTosi kim
> karoSi kva gacchasi ||03||
>
> .
>

> *you kill, you shelter & you give, you offer praise*
>
> *you spring.up as *
>
> *This*
>
> *you have gotten, seen & known*
>
> *: *
>
> *what will you do? where will you go?*

>
> #vivalg विवल्ग् vi>valg; leap, spring; jump; burst asunder cap.; spring
> up or out (as the universe), y5036.003
>
>
>
> स्व.सत्ता-पूरित-अशेष-विश्व विश्व-जनीन भो: । सर्वत्र लक्ष्यसे नित्यम् अधुना
> क्व पलायसे ॥४॥
>
> sva.sattA-pUrita-azeSa-vizva vizva-janIna bho: | sarvatra lakSyase nityam
> adhunA kva palAyase ||04||
>
> .
>

> *O *sva.sattApUritAzeSa-vizva
>
> *with your Own being you fill the universe *
>
> *o *vizva-janIna
>
> *Universal Person *
>
> *o *bho:
>
> *Lord *
>
> sarvatra lakSyase nityam
>
> *everywhere you are presented ever *
>
> adhunA
>
> *now *
>
> kva palAyase
>
> *how could you escape? *

>
> ~m.4 With your enormous power you are spread all over the universe. You
> are the benefactor of all in the universe. You are thus seen everywhere.
> Where then can you flee!
>
> ~sv.4 By your reality are all the worlds pervaded, you alone are seen
> everywhere, O self: where will you run to now?
>
> ~vlm.4. Thou fillest all being in the world with thy essence; thou art
> present in all places, but where art thou now fled and gone from me.
>
> *AB. vizvebhyo janebhyo iti ... ||
>

> *jd. - *O *sva.sattApUritAzeSa-vizva *- with your Own being you fill the
> universe = o *vizva-janIna *- Universal Person = o *bho: *- Lord = *sarvatra
> lakSyase nityam *- everywhere you are presented ever = *adhunA *- now = *kva
> palAyase *– how could you escape? *

>
>
>
> आवयोर्_अन्तरम् भूरि जन्म-व्यवहित-अन्तरम् ।
>
> Avayo:_antaram bhUri janma-vyavahita-antaram |
>
> अ-दूरम् अद्य संपन्नम् दिष्ट्या दृष्टो_असि बान्धव ॥५॥
>
> a-dUram adya sampannam diSTyA dRSTa:_asi bAndhava ||05||
>
> .
>

> *there is this much between us two*
>
> *being separately born*
>
> *from.away now **youre begotten*
>
> –*what luck it is—youre here to see—*
>
> *youre family*
>
> *!*

>
> ~vlm.5. Great is the distance between us, even as the distance of the
> places of our birth, it is my good fortune of friend! that has brought thee
> near me today, and presented thee to my sight (so fleeting is spiritual
> vision).
>
> ~m.5 Because of many births there was considerable distance between us.
> Now all that is wiped. Fortunately you are my dear one.
>

> *jd.5 - Avayo:_antaram bhUri - *there is much between us two = *janma-vyavahita-antaram
> - birth-separate-within - *being separate because of birth =* adUram adya
> sampannam *- near now begotten = *diSTyA dRSTa:_asi – *what luck it is,
> —youre here to see— = *bAndhava *- youre family! *

>
>
>
> नमस्ते कृत-कृत्याय कर्त्रे भर्त्रे नमो_अस्तु ते । नम: संसार-वृन्ताय
> नित्याय विमलात्मने ॥६॥
>
> namaste kRta-kRtyAya kartre bhartre nama:_astu te | nama: saMsAra-vRntAya
> nityAya vimalAtmane ||6||
>
> .
>

> *praise to the one*
>
> *whose duty's done*
>
> *to the Doer Protector*
>
> *glory be to you*
>
> *bend before the stalk that unfolds **saMsAra*
>
> *:*
>
> *to the Eternal un.tincted Self*
>
> *...*
>
> * compare in(s)tinct, ex.tinct, tincture, *taint.*
>
> Ø #*vRnta*m - the footstalk of a leaf or flower or fruit , any stalk

> S3rS. MBh. &c
>
> ~vlm.6. I hail thee, thou felicitous one! that art my maker and preserver
> also; I think thee that art the stalk of this fruit of this world, and that
> art the eternal and pure soul of all.
>
>
>
> नमश्_चक्र-अब्ज=हस्ताय नमश्_चन्द्र-अर्ध=धारिणे ।
>
> नमो विबुध-नाथाय नमस्ते पद्म-जन्मने ॥७॥
>
> namaz_cakra-abja=hastAya namaz_candra-ardha=dhAriNe |
>
> namo vibudha-nAthAya namaste padma-janmane ||07||
>
> .
>
> ...
>
> nama: cakra-abja=hastAya
>

> *praise to the discus-lotus=handed *
>
> nama: candra-ardha=dhAriNe
>
> *praise to the moon-half=bearer *
>
> namo vibudha-nAthAya
>
> *praise to the God-lord *
>
> namaste padma-janmane
>
> *praise to the lotus-born *

>
> ~m.7-10 Salutations to the One with lotus -like hands. Salutations to the
> One who wears the crown of moon. Salutations to the lord of the knowers of
> Truth. Salutations to the lotus -born. ...
>
> ~vlm.7. I thank the holder of the lotus and discus, and thee also that
> bearest the crescent half moon on thy forehead great Siva. I thank the lord
> of Gods--Indra, and Brahma also, that is born of the lotus.
>
>
>
> वाच्य-वाचक-दृष्ट्या_एव भेदो यो_अयम् इह_अवयो: । अ.सत्या कल्पना_एव_एषा वीचि.
> वीच्य्-अम्भसोर्_इव ॥८॥
>
> vAcya-vAcaka-dRSTyA_eva bhedo ya:_ayam iha_avayo: | a.satyA
> kalpanA_eva_eSA vIci.vIcy-ambhaso:_iva ||08||
>
> .
>
> vAcya-vAcaka-dRSTyA_eva
>

> *x *

>
> bheda:_ ya:_ayam iha_avayo:
>

> *x + *
>
> a.satyA kalpanA_eva_eSA
>
> *x *
>
> vIci.vIcy-ambhaso:_iva
>
> *x*
>
> *. *

>
> ~vlm.8. It is a verbal usage that makes a distinction betwixt thee and
> ourselves, (i. e. between the Divine and animal souls); but this is a false
> impression as that of the difference between waves and their elemental
> water.
>
> ~m.7-10 .... All differences are in terms of semantics. They are untrue.
> It is like the difference between waves and waters of sea. You are the
> multitudinous, multifarious variety of objects and things....
>
> ~sv.8 O self, the distinction between you (the self) and me is verbal,
> like the distinction between the word and the substance it refers to; the
> distinction is unreal and imaginary, like the verbal distinction between
> the wave and the water in the wave.
>
>
>
> त्वम् एव_अनन्तया_अनन्त-वस्तु-वैचित्र्य-रूपया । भाव-अभाव-विलासिन्या नित्यया
> एव विजृम्भसे ॥९॥
>
> tvam eva_anantayA_ananta-vastu-vaicitrya-rUpayA | bhAva-abhAva-vilAsinyA
> nityayA eva vijRmbhase ||09||
>
> .
>
> tvam eva
>

> *x *
>
> anantayA ananta-vastu-vaicitrya-rUpayA
>
> *x + *
>
> bhAva-abhAva-vilAsinyA
>
> *x *
>
> nityayA eva
>
> *x *
>
> vijRmbhase
>
> *x*
>
> *. *

>
> ~vlm.9. Thou showest thyself in the shapes of the endless varieties of
> beings, and existence and extinction are the two states of thyself from all
> eternity.
>
> ~m.7-10 .... It is like the difference between waves and waters of sea.
> You are the multitudinous, multifarious variety of objects and things. The
> eternal swells as existence and non-existence being and non-being.
> Salutations O witness, O creator, O, the luminous Infinite, the
> All-Natures, O immanent in all existence.
>
>
>
> नमो द्रष्ट्रे नम: स्रष्ट्रे नमोऽअनन्त-विकासिने ।
>
> namo draSTre nama: sraSTre namo'ananta-vikAsine |
>
> नम: सर्व.स्व.भावाय नमस्_ते सर्वग-आत्मने ॥१०॥
>
> nama: sarva.sva.bhAvAya nama:_te sarvaga-Atmane ||10||
>
> .
>
> nama: draSTre
>

> *glory to the Seer *
>
> nama: sraSTre
>
> *praise to the Presenter *
>
> nama: ananta-vikAsine
>
> *blessings to the Boundless Bloom *
>
> nama: sarva-svabhAvAya / sarvasva-bhAvAya
>
> *praise to the all.nature of everything *
>
> nama:_te sarvaga-Atmane
>
> *glory to your everywhere-going self*
>
> *! *

> *in births *
>
> *long in time and many *
>
> dIrgha-du:khavatA mayA
>
> *with long-suffering me *
>
> tvayA mayA
>
> *with you with me *
>
> upadiSTena dagdhena
>
> *x *
>
> apahata-ojasA
>
> *x*
>
> *. *
>
> *हन्* #han -> #apahan - to destroy, repel. • #*apahati* - *-f.-* removing,
> destroying aitBr.&c • #*apahata*- destroyed, warded off, killed +

>
> #ojas – vigor, energy
>
> ~m.11 All my births are long and grief ridden. By being in me you have
> nullified all those births (the vasanas).
>
> ~vlm.11. I have undergone many tribulations in the long course of past
> lives, and it was by thy will that I became bereft of my strength, and was
> burnt away at last.
>
> ~sv.11-12 Hence, you had to undergo endless suffering in repeated births,
> experiencing external perceptions without self-knowledge.
>
>
>
> आलोकिता: लोक-दृश: दृष्टा: दृष्ट.अन्त-दृष्टय: ।
>
> AlokitA: loka-dRza: dRSTA: dRSTa.anta-dRSTaya: |
>
> न प्राप्त:_तत्त्वया_अनेन किंचित्_आसादितम् भवेत् ॥१२॥
>
> na prApta:_tattvayA_anena kiMcit_AsAditam bhavet ||12||
>
> .
>
> AlokitA:
>

> *x *
>
> loka-dRza:
>
> *x *
>
> dRSTA:
>
> *x *
>
> dRSTa.anta-dRSTaya:
>
> *x + *
>
> na prApta:
>
> *x *
>
> tattvayA_anena
>
> *x *
>
> kiMcit_AsAditam bhavet
>
> *x*
>
> *. *

>
> dRSTAnta-dRSTi
>
> tattvayA, tat_tvayA
>
> AsAdita
>
> ~m.12 Considering critically, all these are mere illustratious of the
> worldly existence. They could not give me more than a small taste (of your
> nature)
>
> ~vlm.12. I have beheld the luminous worlds, and observed many visible and
> invisible things; but thou art not to be found in them. So I have gained
> nothing (from my observations).
>
> ~sv.11-12 Hence, you had to undergo endless suffering in repeated births,
> experiencing external perceptions without self-knowledge.
>
>
>
> सर्वम् मृत्-काष्ठ-पाषाण-वारि_मात्रम् इदम् जगत् ।
>
> sarvam mRt-kASTha-pASANa-vAri_mAtram idam jagat |
>
> न_इह_अस्ति त्वद्.ऋते देव यत्प्राप्तौ न_अभिवाञ्छति ॥१३॥
>
> na_iha_asti tvad.Rte deva yatprAptau na_abhivAJchati ||13||
>
> .
>
> sarvam
>

> *everything is *
>
> mRt-kASTha-pASANa-vAri-mAtram
>
> *a measure of mud*-*wood*-*stone*-*water *
>
> idam jagat
>
> *this world *
>
> na_iha_asti
>
> *is not here *
>
> tvad.Rte
>
> *except for you, *
>
> deva
>
> *Divinity, *
>
> yat prAptau
>
> *which having got *
>
> na_abhi.vAJchati
>
> *one does not wish anything.else*
>
> *. *

>
> ~m.13 O Lord, all this world is mere mud, wood, water and stone. Nothing
> else. Nothing exists like you. If I get you, I do not want anything else.
>
> ~sv.13 This external world is nothing more than earth, wood and rock: O
> self, there is no reality in all this other than you. Attaining
> self-knowledge, one does not long for aught else.
>
> ~vlm.13. All things composed of earth, stone and wood, are formations of
> water (the form of Vishnu), there is nothing here, that is permanent, O
> God, beside thyself. Thou being obtained there is nothing else to desire.
>
>
>
> देव_अयम् अद्य लब्धो_असि दृष्टो_अस्य्_अधि.गतो_असि च ।
>
> संप्राप्तो_असि गृहीतो_असि नमस्ते_अस्तु न मुह्यसि ॥१४॥
>

> *deva_ayam adya labdha:_asi dRSTa:_asi_adhi.gata:_asi ca | *
>
> *samprApta:_asi gRhIta:_asi namaste_astu na muhyasi ||14|| *

>
> deva
>
> ayam adya labdha:_asi
>
> dRSTa:_asy
>
> adhi.gata:_asi ca
>
> x
>
> samprApta:_asi gRhIta:_asi namaste_astu na muhyasi
>
> x
>
> ~m.14 O Lord, I have now got you, seen you. I have received (your grace).
> Salutation to you. I am no longer deluded.
>
> ~sv.14 Now, Lord, you have been seen and reached. Hereafter you will not
> be deluded again: salutations to you.
>
> ~vlm.14. I thank thee lord! that art obtained, seen and known by me this
> day; and that shalt be so preserved by me, as never to be obliterated (from
> my mind).
>
>
>
> यो_अक्ष्णो: कनीनिका-रश्मि-जाल-प्रोत-वपु: स्थित: । देव दर्शन-रूपेण कथम् सो_
> अत्र न दृश्यते ॥१५॥
>
> ya:_akSNo: kanInikA-razmi-jAla-prota-vapu: sthita: | deva darzana-rUpeNa
> katham sa:_atra na dRzyate ||15||
>
> .
>
> ya:_akSNo:
>

> *x *
>
> kanInikA-razmi-jAla-prota-vapu:
>
> *x *kanInikA-razmi-jAla-prota-*body*
>
> sthita:
>
> *x + *
>
> deva darzana-rUpeNa
>
> *x *

>
> katham sa:_atra na dRzyate
>

> *x*
>
> *. *

>
> ~m.15 Lord, who is seated as the light of the eye, can never be away from
> one's sight. How can he escape?
>
> ~sv.15 Lord, how is it that the self which is the very light of the eyes
> and which fills the whole body as the innate intelligence, is not seen or
> experienced?
>
> ~vlm.15. Thy bright form which is interwoven by the rays of light, is
> visible to us by inversion of the sight of the pupils of our eyes, into the
> inmost recesses of our heart.
>
>
>
> यस्_त्वक्-स्पर्शौ स्पृशन्_सर्वम् गन्धम् तैलम् तिले यथा । स्पर्शम् अन्त:
> करोत्य्_एष स कथम् न अनुभूयते ॥१६॥
>
> ya:_tvak-sparzau spRzan_sarvam gandham tailam tile yathA | sparzam anta:
> karoti_eSa sa katham na anubhUyate ||16||
>
> .
>
> ya:_tvak-sparzau spRzan_sarvam
>

> *That which, in touch-contact touches everything *
>
> gandham tailam tile yathA
>
> *like the aroma in sesame oil, *

>
> sparzam anta: karoti_eSa
>
> is the inner control of touch anta:karaNa
>
> sa katham na anubhUyate
>

> *how is it not experienced? *

>
> ~m.16 What touches the skin, touches everything as fragrance. When it
> touches the inside, how can one not experience it?
>
> ~sv.16 How is it that that intelligence which functioning as the sense of
> touch and experiencing all other objects is itself not realised?
>
> ~vlm.16. As the feeling of heat and cold is perceived by touch, and as the
> fragrance of the flower is felt in the oil with which it is mixed; so I
> feel thy presence by thy coming in contact with my heart.
>
>
>
> य: शब्द-श्रवणाद्_अन्त: शब्द-शक्तिम् परामृशम् । रोमाञ्चम् जनयत्य्_अङ्गे स
> दूरस्थ: कथम् भवेत् ॥१७॥
>
> ya: zabda-zravaNAt_anta: zabda-zaktim parAmRzam | romAJcam janayati_aGge
> sa dUrastha: katham bhavet ||17||
>
> .
>
> ya: zabda-zravaNAt_anta:
>

> *x *
>
> zabda-zaktim parAmRzam
>
> *x + *
>
> romAJcam janayati_aGge
>
> *x *
>
> sa dUrastha: katham bhavet
>
> *x*
>
> *. *

>
> #mRz -> #parAmRz -> #parAmRza taking hold of y2011.025.
>
> ~m.17 When one hears a sound, the hairs stand on end due to its
> sound-power. How can such a thing be called as distant?
>
> ~sv.17 How can that intelligence be distant from oneself — which as the
> intelligence in the sense of hearing, hears and produces goose-pimples?
>
> ~vlm.17. As the sound of music enters into the heart through the ears, and
> makes the heart strings to thrill, and the hairs of the body to stand at an
> end; so is thy presence perceived in our hearts also.
>
>
>
> जिह्वा-पल्लव-लग्नानि स्वदितस्य_अग्रतो_अपि च । स्वदन्ते यस्य वस्तूनि स्वदते
> स न कस्य च ॥१८॥
>
> jihvA-pallava-lagnAni svaditasya_agrata:_api ca | svadante yasya vastUni
> svadate sa na kasya ca ||18||
>
> .
>
> jihvA-pallava-lagnAni
>

> *xy *jihvA-pallava-lagna*s *
>
> svaditasya agrata:_api ca
>
> *x + *
>
> svadante yasya
>
> *of those who taste *
>
> vastUni
>
> *in substance *

>
> svadate sa na kasya ca
>

> *he does not enjoy anything*
>
> *. *

>
> ~m.18 One who eats with his tongue with joy, how can he be without
> enjoyment of eating?
>
> ~sv.18 How is it that one does not taste the sweetness of that
> intelligence which experiences the sweetness or otherwise of the objects
> placed before it?
>
> ~vlm.18. As the objects of taste are felt by the tip of the tongue, which
> conveys their relish to the mind; so is thy presence felt by my heart, when
> thou touchest it with thy love.
>
>
>
> पुष्प-गन्ध-अनु.पादाय घ्राण-हस्तेन देहकम् । य आलोकयति प्रीत्या कस्य_असौ न
> करे स्थित: ॥१९॥
>
> puSpa-gandha-anu.pAdAya ghrANa-hastena dehakam | ya Alokayati prItyA
> kasya_asau na kare sthita: ||19||
>
> .
>
> puSpa-gandha-anu.pAdAya
>

> *x *
>
> ghrANa-hastena dehakam
>
> *x + *
>
> ya Alokayati prItyA
>
> *x *
>
> kasya_asau na kare sthita:
>
> *x*
>
> *. *

>
> ~m.19 If one looks with indulgence at a flower in his hand and enjoys its
> fragrance holding against his nose, how can one say, 'He does not exist?'
>
> ~sv.19 How is it that one does not directly experience the presence of
> that intelligence which enjoys the sense of smell?
>
> ~vlm.19. How can one slight to look and lay hold on his inner soul which
> shoots through every sense of his body; when he takes up a sweet scenting
> flower, perceptible by the sense of smelling only, and finally decorating
> his outer person with it.
>
>
>
> वेद.वेदान्त.सिद्धान्त.तर्क.पौराण.गीतिभि: ।
>
> यो गीत: स कथम् ह्य्_आत्मा विज्ञातो याति विस्मृतिम् ॥२०॥
>

> *veda.vedAnta.siddhAnta.tarka.paurANa.gItibhi: | *
>
> *yo gIta: sa katham hi_AtmA vijJAto yAti vismRtim ||20|| *

>
> veda-vedAnta-siddhAnta-tarka-paurANa-gItibhi: ...
>
> x
>
> ya: gIta:
>
> sa: katham hi_AtmA vi.jJAta:sa:
>
> yAti vi.smRtim
>
> x
>
> ~m.20 If one becomes enlightened by the hymns of veda and becomes a jnani,
> how can those hymns be forgotten?
>
> ~sv.20-21 How is it that the self whose glory is sung by the scriptures
> and who is knowledge or wisdom itself forgets itself? O self, now that you
> have been realised, the sense-pleasures that I revelled in before are no
> longer worthy of my attention!
>
> ~vlm.20. How can the supreme spirit, which is well known to us by means of
> the teachings of the vedas, vedanta, Sidhantas and the Puranas, as also by
> the Logic of schools and the hymns of the vedas, be any way forgotten by
> us?
>
>
>
> सा_एव_इह देह-भोग-आली सुभगा_अप_इयम् अद्य मे । अन्तर्_न स्वदते स्वच्छे त्वयि
> दृष्टे परावरे ॥२१॥
>
> sA_eva_iha deha-bhoga-AlI subhagA_apa_iyam adya me | anta:_na svadate
> svacche tvayi dRSTe parAvare ||21||
>
> .
>
> sA_eva_iha deha-bhoga-AlI
>

> *x *
>
> subhagA_apa_iyam adya me
>
> *x + *
>
> antar
>
> *x *
>
> na svadate
>
> *x *
>
> svacche tvayi dRSTe parAvare
>
> *x*
>
> *. *

>
> ~m.21 O Lord, after seeing you, I am not able to relish any of the earlier
> pleasurable things.
>
> ~sv.20-21 How is it that the self whose glory is sung by the scriptures
> and who is knowledge or wisdom itself forgets itself? O self, now that you
> have been realised, the sense-pleasures that I revelled in before are no
> longer worthy of my attention!
>
> ~vlm.21. These things which are pleasant to the bodily senses, do not
> gladden my heart, when it is filled by thy translucent presence.
>
>
>
> त्वया विमल-दीपेन भानु: प्रकटताम् गत: । त्वया शीत-तुषारेण चन्द्र: शिशिरताम्
> गत: ॥२२॥
>
> tvayA vimala-dIpena bhAnu: prakaTatAm gata: | tvayA zIta-tuSAreNa candra:
> ziziratAm gata: ||22||
>
> .
>
> tvayA vimala-dIpena
>

> *x *
>
> bhAnu: prakaTatAm gata:
>
> *x + *
>
> tvayA zIta-tuSAreNa
>
> *x *
>
> candra: ziziratAm gata:
>
> *x*
>
> *. *

>
> prakaTatA
>
> ziziratA
>
> ~m.22-23 . Sun is shining because of you. Because of you moon is cool.
> Because of you the nountains are high and steady. It is because of you this
> earth is carrying all its burden with steadiness.
>
> ~sv.22-23 O self, it is your own light of purity that shines in the sun;
> your nectarine coolness that radiates through the moon. The heaviness of
> the mountains is derived from you, as also the speed of the wind. Because
> of you the earth is firm and space is empty.
>
> ~vlm.22. It is by thy effulgent light, that the sun shines so bright; as
> it is by thy benign lustre also, that the moon dispenses her cooling beams.
>
>
>
> त्वया_एते गुरुव: शैलास्_त्वया_एते द्युचरा: धृता: ।
>
> tvayA_ete guruva: zailA:_tvayA_ete dyucarA: dhRtA: |
>
> त्वया_एव_इयम् धरा धीरा त्वया_एव_अम्बरम् अम्बरम् ॥२३॥
>
> tvayA_eva_iyam dharA dhIrA tvayA_eva_ambaram ambaram ||
>
> 23
>
> ||
>
> .
>

> *because of you*
>
> *these massive mountains rest*
>
> *by you*
>
> *the skyrover planets are upheld*
>
> *only thru you*
>
> *is the earth's stablility*
>
> *only by you*
>
> *it is clothed in sky*
>
> *.*

>
> ~m. ... Because of you the nountains are high and steady. It is because of
> you this earth is carrying all its burden with steadiness.
>
> ~sv.... The heaviness of the mountains is derived from you ...
>
> *jd. - त्वया_एते गुरुवः शैलाः By you these mighty mountains lit. «heavy,
> weighty» त्वया_एते द्युचराः धृताः by you these planets «sky-rovers» are
> supported त्वया_एव_इयम् धरा धीरा only by you is this earth stable त्वया_एव अम्बरम्
> अम्बरम् only by you is it clothed in sky «ambara» in both its senses.
>

> *~vlm.23. Thou hast made these bulky rocks, and upheld the heavenly

> bodies; thou hast supported the stable earth, and lifted the spacious

> firmament. *

>
>
>
>
>
> दिष्ट्या मत्ताम् असि प्राप्त: दिष्ट्या त्वत्ताम् अहम् गत: ।
>
> diSTyA mattAm asi prApta: diSTyA tvattAm aham gata: |
>
> अहम् त्वम् त्वम् अहम् देव दिष्ट्या भेद:_अस्ति न_आवयो: ॥२४॥
>
> aham tvam tvam aham deva diSTyA bheda:_asti na_Avayo: ||
>
> 24||
>
> .
>

> diSTyA - *happily = *mattAm asi prApta: - *you have reached me.ness; = *diSTyA
> - *happily = *tvat.tAm aham gata: - *I have come to you.ness,*

>
> aham tvam tvam aham I are you am you are I
>
> diSTyA O God, happily
>
> bheda:_asti na_Avayo: there is no distinction between us two. -24- -24-
>
> ~m.24 O Lord, you are I and I am you. There is no difference between us.
>
> ~sv.24 Luckily, you have been realised by me: luckily, I have become
> yours. Luckily, O Lord, there is no distinction between you (the self) and
> me — you are I, I am you.
>
> ~vlm.24. Fortunately thou hast become myself, and I have become one with
> thyself, I am identic with thee and thou with me, and there is no
> difference between us.
>
>
>
> अहम् त्वम् इति_शब्दाभ्याम् पर्यायाभ्याम् महात्मन: । तव वा मम वा शाखा
> संयुक्ताभ्याम् नमो नम: ॥२५॥
>
> aham tvam iti_zabdAbhyAm paryAyAbhyAm mahAtmana: | tava vA mama vA zAkhA
> saMyuktAbhyAm namo nama: ||25||
>
> .
>
> aham tvam
>

> *«I, you» *
>
> iti_zabdAbhyAm paryAyAbhyAm
>
> *by such and similar words *
>
> mahAtmana:
>
> *of such a great soul *

>
> tava vA mama vA zAkhA
>

> *whether its branch be you or I *
>
> saMyuktAbhyAm namo nama:
>
> *to both be praise and praise again*
>
> *! *

>
> ~m.25 I and you are synonyms of great souls. Salutations to all aspects of
> you and me.
>
> ~sv.25 Whatever is referred to as you (the self) or as I, whichever be the
> root and whichever be the branch, to that I offer my salutations again and
> again.
>
> ~vlm.25. I thank the great spirit, that is expressed by turns by the words
> myself and thyself; and mine and thine.
>
>
>
> नमो मह्यम् अनन्ताय निर्.अहम्कार-रूपिणे । नमो मह्यम् अरूपाय नम: सम.सम-
> आत्मने ॥२६॥
>
> namo mahyam anantAya nir.ahamkAra-rUpiNe | namo mahyam arUpAya nama:
> sama.sama-Atmane ||26||
>
> .
>
> namo mahyam
>

> *let there be praise of me *
>
> anantAya
>
> *of the boundless *
>
> nirahaMkAra-rUpiNe
>
> *in the form without "I"dentity *
>
> namo mahyam
>
> *let there be praise of me *
>
> a-rUpAya nama: sama-samAtmane
>
> *praise of the formless Same Same.Self*
>
> *. *

>
> ~m.26 My salutation to myself who am infinite, the very embodiment of
> egolessness, the One without form and the Self in total equality.
>
> ~sv.26 Salutations to my self which is infinite and egoless: salutations
> to the formless self.
>
> ~vlm.26. I thank the infinite God, that dwells in my unegoistic mind; and
> I thank the formless Lord, that dwells in my tranquil soul.
>
>
>
> मय्य्_आत्मनि समे स्वच्छे साक्षि-भूते निर्.आकृतौ । दिक्-काल-आद्य्-अन्.
> अवच्छिन्ने स्वात्मन्य्_एव_इह तिष्ठति ॥२७॥
>
> mayi_Atmani same svacche sAkSi-bhUte nir.AkRtau |
> dik-kAla-Ady-an.avacchinne svAtmani_eva_iha tiSThati ||27||
>
> .
>
> mayi_Atmani same svacche
>

> *x *
>
> sAkSi-bhUte nirAkRtau
>
> *x + *
>
> dik.kAla-Adi-anavacchinne
>
> *i place*.*time*-*&c*-*uninterrupted/undefined *
>
> sva.Atmani_eva_iha tiSThati
>
> *in my own self even here it rests*
>
> *. *

>
> ~m.27 You are in my Self which is equal, pure and One in witness mode, and
> which is formless and undifferentiated.
>
> ~sv.27 You (self) dwell in 'me' in a state of equilibrium, as pure witness
> consciousness, without form and without the divisions of space and time.
>
> ~vlm.27. Thou dwellest, O Lord! in my formless, tranquil, transparent and
> conscious soul, as thou residest in thy own spirit, which is unbounded by
> the limitations of time and space.
>
>
>
> मन: प्र.क्षोभम् आयाति स्फुरति_इन्द्रिय-वृत्तय: । शक्तिर्_उल्लसति स्फारा
> प्राण-अपानप्रवाहिनी ॥२८॥
>
> mana: pra.kSobham AyAti sphurati_indriya-vRttaya: | zakti:_ullasati sphArA
> prANa-apAnapravAhinI ||28||
>
> .
>
> mana: prakSobham AyAti
>

> *Mind comes to turbulence *
>
> sphurati indriya-vRttaya:
>
> *projects sense-vibrations *
>
> *shakti.Power*
>
> ullasati sphArA
>
> *x *
>
> prANApAnapravAhinI *– *
>
> *x*
>
> *. *

>
> #kSobha #prakSobha ??? (KG and ~vlm both have <prakSoma>; TPD has
> <prakSobha>. das....@gmail.com
>
> ~m.28-30 . Mind becomes turbulent. Sense activities sparkle. The vital
> airs flow far and wide with power the charriot of body with its senses and
> drawn by desires is charioteered by mind. ...
>
> ~sv.28 The mind gets agitated, the senses begin to stir and the energy
> begins to expand, setting in motion the twin-forces of prana and apana (two
> modifications of the life-force).
>
> ~vlm.28. It is by thee that the mind has its action, and the senses, have
> their sensations; the body has all its powers, and the vital and
> respirative breaths have their inflations and afflations.
>
>
>
> वहन्ति देह-यन्त्राणि कृष्टाण्य्_आशा-वरत्रया । चर्म-मांस-अस्थि-दिग्धानि मन
> :-सारथिमन्ति च ॥२९॥
>
> vahanti deha-yantrANi kRSTANi_AzA-varatrayA | carma-mAMsa-asthi-digdhAni
> mana:-sArathimanti ca ||29||
>
> .
>
> vahanti
>

> *x *
>
> deha-yantrANi kRSTANi
>
> *x *
>
> AzAvaratrayA
>
> *x + *
>
> carma-mAMsa-asthi-digdhAni
>
> *xy *carma-mAMsa-asthi-digdha*s *
>
> manas-sArathimanti ca
>
> *x*
>
> *. *

>
> ~m.28-30 . Mind becomes turbulent. Sense activities sparkle. The vital
> airs flow far and wide with power the charriot of body with its senses and
> drawn by desires is charioteered by mind. I am the body of knowledge. I
> have nothing to do with the (former) mind. What does it matter to me
> whether body falls or stays. Let it be as it wants.
>
> ~sv.29 Drawn by the power of desires, the driver (mind) carries away the
> body made up of flesh and blood, bone and skin.
>
> ~vlm.29. The organs of the body are led by the rope of desire to their
> several actions, and being united with flesh, blood and bones, are driven
> like the wheels of a car by the charioteer of the mind.
>
>
>
> अयम् संविद्-वपुर्_अहम् न का.चिन्_न कृत-आस्पद: ।
>
> ayam saMvid-vapu:_aham na kA.cin_na kRta-Aspada: |
>
> देह: पततु वा_उदेतु यथा_अभिमतया_इच्छया ॥३०॥
>
> deha: patatu vA_udetu yathA_abhimatayA_icchayA ||30||
>
> .
>
> ayam saMvid-vapus aham na kAcin
>

> *this samvid Awareness-body I am anyhow *
>
> na kRta-Aspada:
>
> *x + *
>
> deha: patatu vA udetu
>
> *let the body arise or fall-away *
>
> yathA abhimatayA icchayA
>
> *x*
>
> *. *

>
> ~m.28-30 . Mind becomes turbulent. Sense activities sparkle. The vital
> airs flow far and wide with power the charriot of body with its senses and
> drawn by desires is charioteered by mind. I am the body of knowledge. I
> have nothing to do with the (former) mind. What does it matter to me
> whether body falls or stays. Let it be as it wants.
>
> ~sv.30 However, I am pure consciousness, not dependent upon the body or
> anything else: let this body rise or fall, in accordance with the desires
> that move it.
>
> ~vlm.30. I am the consciousness of my body, and am neither the body itself
> nor my egoism of it; let it therefore rise or fall, it is of no advantage
> or disadvantage to me.
>
>
>
> चिराद्_अहम्-अहम् जात: स्व.आत्म-लाभ: चिराद्_अयम् । चिराद्_उपशमम् याति
> कल्पस्य_अन्ते जगद्_यथा ॥३१॥
>
> cirAt_aham-aham jAta: sva.Atma-lAbha: cirAt_ayam | cirAt_upazamam yAti
> kalpasya_ante jagat_yathA ||31||
>
> .
>
> cirAt_aham-aham jAta:
>

> *after a while I-I is born *
>
> svAtma-lAbha: cirAt_ayam
>
> *after a while This is got in your ownSelf *
>
> cirAt_upazamam yAti
>
> *after a while it comes to peace *
>
> kalpasya ante jagat_yathA
>
> *like the world after Doomsday*
>
> *. *

>
> zgl#tt. #aham -> #ahamaham hRdaya-kuhara=madhye kevalam brahma-mAtram , hy
> aham-aham iti sAkSad Atma-rUpeNa bhAti / hRdi viza manasA tvam cinvatA
> majjatA vA , pavana-calana=rodhAd Atma-niSTho bhava tvam // ramaNa
> Maharshi. •• cirAt_aham-aham jAta: sva.Atma-lAbha: cirAt_ayam |
> cirAt_upazamam yAti kalpasya_ante jagat_yathA y5036.031.
>
> ~m.31 After a long time I have gained my Self. Peace and tranquility have
> arrived. The illusion about the world has blown off.
>
> ~sv.31 In course of time the ego-sense arises and in course of time the
> ego-sense ceases to be, even as the universe dissolves at the end of the
> cosmic cycle. But, after a long time of such cyclic (birth and death)
> existence in this creation, I have attained the state of peace and rest,
> even as the whole cosmos comes to rest at the end of its own cyclic
> existence.
>
> ~vlm.31. I was born in the same time with my ego, (as a personal,
> corporeal and sensible being); and it was long afterwards that I had the
> knowledge of my soul; I had my insensibility last of all, in the manner of
> the world approaching to its dissolution at the end.
>
>
>
> चिरात्_सम्सार-गामित्वाद्_दीर्घे संसार-वर्त्मनि । विश्रान्तो_ऽस्मि चिरम्
> श्रान्त: कल्पस्य_अन्त इव_अनल: ॥३२॥
>
> cirAt_samsAra-gAmitvAt_dIrghe saMsAra-vartmani | vizrAnta:_asmi ciram
> zrAnta: kalpasya_anta iva_anala: ||32||
>
> .
>
> cirAt_samsAra-gAmitvAd
>

> *x *
>
> dIrghe saMsAra-vartmani
>
> *x + *
>
> vizrAnta:_asmi ciram zrAnta:
>
> *x *
>
> kalpasya_anta iva_anala:
>
> *x*
>
> *. *

>
> ~m.32 Having lived and moved about in this world I am tired. Now I am
> relieved and rested. It is like the quenched fire at deluge.
>
> ~sv.32-33 Salutations to you, myself, who is transcendental and who is
> all: salutations to all of them that speak of us!
>
> ~vlm.32. Long have I travelled in the long-some journey of the world; I am
> weary with fatigue and now rest in quiet, like the cooling fire of the last
> conflagration. (i. e. of the doomsday).
>
>
>
> सर्वातीताय सर्वाय तुभ्यम् मह्यम् नम: नम: । तेभ्य:_अपि च नमस्_ते_अस्तु ये
> माम् त्वाम् प्रवदन्ति च ॥३३॥
>
> sarva.AtItAya sarvAya tubhyam mahyam nama: nama: | tebhya:_api ca
> nama:_te_astu ye mAm tvAm pravadanti ca ||33||
>
> .
>

> *of the All-Beyond.all*
>
> *of you, of me*
>
> *let there be praise after praise*
>
> *.*
>
> *but of those others too*
>
> *let there be praise of them*
>
> *who instruct me and you*
>
> *. *

>
> ~m.33 ... those who have and disclosed and taught this knowledge.
>
> ~vlm.33. ... those Sástras and preceptors, that teach the ego and tu ...
>
>
>
> अखिल-अनन्त-संभोगा न.स्पृष्टा दोष-वृत्तिभि: ।
>
> जयति_अकृत-संरम्भा साक्षिता परमात्मन: ॥३४॥
>
> akhila-ananta-sambhogA na.spRSTA doSa-vRttibhi: |
>
> jayati_akRta-saMrambhA sAkSitA paramAtmana: ||
>
> 34||
>
> .
>

> akhila-ananta-sambhogA - *entire-boundless-enjoyment = *
>
> na.spRSTA doSa-vRttibhi: - *untouched by impure ideation = *
>
> jayati_akRta-saMrambhA *x *
>
> sAkSitA paramAtmana: *x *
>
> akRta-saMrambhA -* unmanifest-anger = *
>
> sAkSi.tA – *Witness.hood = *
>
> paramAtmana: - *of Supreme Self. *

>
> ~m.34 Victory and glory to the Supreme Self who is like a witness to all
> activity, and who is untouched by the corruptions inspite of enjoying all
> the infinite kinds of pleausres.
>
> ~sv.34 The supreme self being the witness-consciousness is utterly
> unaffected by the faults of the experiences related to it.
>
> ~vlm.34. I hail the all witnessing power of that providential spirit, that
> has made these ample and endless provisions for others, without touching or
> enjoying them itself.
>
> *jd.34 –
>
>
>
>
>
> आत्मन्पुष्प इव_आमोदो भस्त्रा-पिण्ड इव_अनिल: । तिले तैलम् इव_अस्मिन् त्वम्
> सर्वत्र वपुषि स्थित: ॥३५॥
>
> AtmanpuSpa iva_Amodo bhastrA-piNDa iva_anila: | tile tailam iva_asmin tvam
> sarvatra vapuSi sthita: ||
>
> 35
>
> ||
>
> .
>

> *O*
>
> *myself*
>
> *like fragrance in a flower*
>
> *like air puffed from a bellows*
>
> *like oil in sesame*
>
> *here you are*
>
> *everywhere*
>
> *set in the vapus.Body*
>
> *.*

>
> ~m.35 O Supreme Self, you abide in all like oil in sesame seed, fragrance
> in flower and air in bellows.
>
> ~sv.35 The self is all in all everywhere and exists in everything, even as
> fragrance exists in flowers and oil in sesame seeds.
>
> ~vlm.35. Thou art the spirit that dwellest in all bodies in the form of
> the fragrance of flowers:, and in the manner of breath in bellows; and as
> the oil resides in the sesamum seeds.
>

> पिण्ड् #piND -> #piNDa -> #*tarku*piNDa - m. - a spindle-*ball* (of clay

> &c.) at the lower end of a spindle to assist in giving it a rotatory motion

> L. •• *compression, a squeeze* - #bhastrA-piNDe iva anila:, y5036.035

>
>
>
>
>
> हंसि पासि ददासि त्वम् अव.स्फूर्जसि वल्गसि । अन्-अहम्.कृति-रूपो_अपि चित्रा_
> इयम् तव मायिता ॥३६॥
>
> haMsi pAsi dadAsi tvam ava.sphUrjasi valgasi | an-aham.kRti-rUpa:_api
> citrA_iyam tava mAyitA ||
>
> 36||
>
> .
>

> haMsi *- you harm = *
>
> pAsi *- you protect = *
>
> dadAsi tvam *- you give = *
>
> avasphUrjasi *- you roar = *
>
> valgasi *- you dance = *
>
> an-aham.kRti=rUpa: api *- altho without a form of '**I'dentity = *
>
> citrA iyam tava mAyitA *– a wonder is this your Illusoriness. *

>
> ~vlm.36. How wonderful is this magic scene of thine, that thou appearest
> in everything, and preservest and destroyest it at last, without having any
> personality of thy own.
>
> ~m.36 Your maya is intriguing. You kill, hurt and save. You give. You
> fight. You are greatly mobile.
>
> ~sv.36 O self, you destroy, you protect, you give, you roar and you
> function here, although you are completely free from ego-sense: indeed this
> is a great wonder.
>

> *jd.36 – haMsi *- you harm = *pAsi *- you protect = *dadAsi tvam *- you
> give = *avasphUrjasi *- you roar = *valgasi *- you dance = *an-aham.kRti=rUpa:
> api *- altho without a form of '**I'dentity** = *citrA iyam tava mAyitA *–
> a wonder is this your Illusoriness. *

>
>
>
>
>
> जयामि_ईश-ज्वलद्_दीप्ति: सर्वम् उन्मीलयञ्_जगत् ।
>
> jayAmi_Iza-jvalat_dIpti: sarvam unmIlayaJ_jagat |
>
> जयाम्य्_उपरत-आरम्भो जगद्_भूयो_नि.मीलयन् ॥३७॥
>
> jayAmi_uparata-Arambho jagat_bhUya:_ni.mIlayan ||37||
>
> .
>

> *I overcome,*
>
> *a light of mastery unfolding the entire world*
>
> *I overcome,*
>
> *withdrawn from undertaking*
>
> *enfolding*
>
> *once again the world*
>
> *.*

>
> ~m.37 O Lord, I have been successful in unfolding the world with my
> flaming luminoisty (at the time of creation and later). Afterwards when the
> cessation started, I am successful in closing up the world.
>
> ~sv.37 Being the light of the self, I open my eyes, as it were, and the
> universe comes into being; and I close my eyes and the universe ceases to
> be.
>
>
>
> परमाणोस्_तव_एव_अन्तर्_इदम् संसार-मण्डलम् । वटत्वम् वट-धानायाम् बभूव_अस्ति
> भविष्यति ॥३८॥
>
> paramANo:_tava_eva_anta:_idam saMsAra-maNDalam | vaTatvam vaTa-dhAnAyAm
> babhUva_asti bhaviSyati ||38||
>
> .
>
> paramANo:_tava_eva_antar
>

> *wholly within your paramaNu.superAtom *
>
> idam saMsAra-maNDalam
>
> *is this domain of **saMsAra *
>
> vaTatvam vaTa-dhAnAyAm
>
> *x *
>
> babhUva asti bhaviSyati
>
> *was, is, will.be <http://will.be>*
>
> *. *

>
> ~m.38 This world is indeed inside an atom like a banyan tree which resides
> in its seed.
>
> ~sv.38 You, O self, are the supreme atom in which the entire universe
> exists already, even as the great banyan tree exists potentially in the
> tiny banyan seed.
>
> ~vlm.38. This universal frame is situated in an atom of thyself, as the
> big banian tree is contained in the embryo of a grain of its fig.
>
>
>
> हय-द्विप-रथ-आकारैर्_यद्वत्_खे दृश्यते_अम्बुद: ।
>
> haya-dvipa-ratha-AkArai:_yadvat_khe dRzyate_ambuda: |
>
> तद्वद्_आलोक्यसे देव पदार्थ-शत-विभ्रमै: ॥३९॥
>
> tadvat_Alokyase deva padArtha-zata-vibhramai: ||39||
>
> .
>
> ...
>

> *formations*
>
> *—horses & elephants & chariots—*
>
> *so*
>
> *in the sky*
>
> *the clouds appear to be*
>
> *&*
>
> *so*
>
> *you appear to shine,*
>
> *Divinity,*
>
> *among thousands of delusory things*
>
> *. *

>
>
>
> भावानाम् भूरि.भङ्गानाम् अ.भवाय भवाय च ।
>
> भव भाव.विमुक्त-आत्मा भाव-अ.भाव-बहिष्कृत: ॥४०॥
>
> bhAvAnAm bhUri.bhaGgAnAm a.bhavAya bhavAya ca | bhava bhAva.vimukta-AtmA
> bhAva-a.bhAva-bahiSkRta: ||
>
> 40||
>
> .
>

> bhAvAnAm bhUri.bhaGgAnAm *x *
>
> a.bhavAya bhavAya ca *x *
>
> bhava *x *
>
> bhAva.vimukta-AtmA *x *

>
> bhAva-a.bhAva-bahiSkRta:
>
> ~m.40 By breaking up moods and passions, become One who is without them.
> Expelling them, become liberated from them.
>
> ~sv.40 Free from being and non-being, the self exists as being and
> non-being and also the diverse beings, one distinct and separate from the
> other, as it were.
>
> ~vlm.40. Thou art both the existence and absence of all things, that are
> either present or lost to our view; yet thou art quite apart from all
> worldly existences, and art aloof from all entities and non-entities in the
> world.
>
>
>
> जहि मानम् महा.कोपम् कालुष्यम् क्रूरताम् तथा । न महान्तो नि.मज्जन्ति
> प्राकृते गुण-संकटे ॥४१॥
>
> jahi mAnam mahA.kopam kAluSyam krUratAm tathA | na mahAnto ni.majjanti
> prAkRte guNa-saMkaTe ||41||
>
> .
>

> *so give-up all your vanities--*
>
> *bad temper and disharmony *
>
> *and cruelty. Great ones do not *
>
> *share the vices of commoners. *
>
> jahi
>
> kill Give-up
>
> mAnam
>
> *vanity *
>
> mahA-kopam
>
> *great anger *
>
> kAluSyam
>
> *muddiness/impurity/disharmony *
>
> krUratAm tathA
>
> *and cruelty too *
>
> na mahAnto nimajjanti
>
> *for the great do not immerse themselves *
>
> prAkRte guNa-saMkaTe
>
> *in the limited virtue of commoners. *

>
> #kaluSa #kAluSya-m foulness, dirtinesss; disturbance or interruption of
> harmony Ra1jat. v , 63 Sarvad.
>
> ~m.41 Casting off pride, anger, cruelty and prestige and such pollutants,
> great people do not get immersed in lowly dangers and problems.
>
> ~sv.41 Abandon vanity, anger, impurity and violence: for great souls are
> not overcome by such base qualities.
>
> ~vlm.41. Forsake, O my soul! the pride and anger of thy mind, and all the
> foulness and wiliness of thy heart; because the high-minded never fall into
> the faults and errors of the common people.
>
>
>
> प्राक्तनीम् दीर्घ-दौर्.आत्म्य-दशाम् स्मृत्वा पुन:-पुन: । को_अहम् किम् तद्_
> बभूव_इति हसन्_मुक्ताच्_छट-असितम् ॥४२॥
>
> prAktanIm dIrgha-daur.Atmya-dazAm smRtvA puna:-puna: | ka:_aham kim
> tat_babhUva_iti hasan_muktAt_chaTa-asitam ||42||
>
> .
>
> prAktanIm dIrgha-daurAtmya-dazAm smRtvA puna:-puna:
>

> *Having remembered former wicked states + *
>
> ka:_aham
>
> *x *
>
> kim tat_babhUva
>
> *x *
>
> iti hasan_muktAt_chaTAsitam
>
> *x*
>
> *. *

>
> ~m.42 Recollecting repeatedly the earlier foolish and evil actions and
> inquiring 'who I am' why I am born', develop a pearly smile.
>
> ~sv.42 Remember past sorrow again and again; and with a cheerful attitude
> of mind enquire 'Who am I?', 'How could all this happen?' and be free from
> all that.
>
> ~vlm.42. Think over and over on the actions of thy past life, and the long
> series of thy wicked acts; and then with a sigh blush to think upon what
> thou hadst been before, and cease to do such acts anymore.
>
>
>
> ते प्रयाता: समारम्भा: गतास्_ते दग्ध-वासरा: ।
>
> te prayAtA: samArambhA: gatA:_te dagdha-vAsarA: |
>
> येषु चिन्ता-अनल-ज्वाला-जाल-आकीर्णो भवान् अभूत् ॥४३॥
>
> yeSu cintA-anala-jvAlA-jAla-AkIrNo bhavAn abhUt ||
>
> 43||
>
> .
>

> te prayAtA: *x *
>
> samArambhA: *x *
>
> gatA:_te dagdha-vAsarA: *x *
>
> yeSu *x *
>
> cintA-anala-jvAlA-jAla-AkIrNa: *x *
>
> bhavAn_abhUt *- x. *

>
> ~m.43 The kind of things that burnt up all your initiations and action
> with the fire of sorrow, are gone and will not arise again.
>
> ~sv.43 All that is past is past and all the sorrows and anxieties that
> burnt you have ceased to be.
>
> ~vlm.43. The bustle of thy life is past, and thy bad days have gone away;
> when thou wast wrapt in the net of thy tangled thoughts on all sides.
>
> *jd.43 -
>
>
>
>
>
> अद्य त्वम् देह-नगरे राजा स्फार-मनोरथ: ।
>
> adya tvam deha-nagare rAjA sphAra-manoratha: |
>
> न दु:खै:_गृह्यसे न_अपि सुखै:_व्योम करै:_इव ॥४४॥
>
> na du:khai:_gRhyase na_api sukhai:_vyoma karai:_iva ||
>
> 44||
>
> .
>

> अद्य त्वम् देह-नगरे *today you are in your body-castle* =
>
> राजा स्फार-मनोरथः *the King of immense delight = *
>
> न दुःखैः_गृह्यसे न_अपि सुखैः *not sorrows do you grasp nor even pleasures
> = *
>
> व्योम करैः_इव *as the spacious sky with your hands. *

>
> ~m.44 You are now the king of the city of your body with all your aims and
> desires fulfilled. No grief seizes you. No happiness grips you. It is like
> sky which cannot be held in one's fist.
>
> ~sv.44 Today, you are the sovereign of this city known as the body; and
> even as one cannot get hold of the sky with his fist, sorrow is not able to
> lay its hand upon you.
>
> ~vlm.44. Now thou art a monarch in the city of thy body, and hast the
> desire of thy mind presented before thee; thou art set beyond the reach of
> pleasure and pain, and art as free as the air which nobody can grasp.
>

> *jd. - अद्य त्वम् देह-नगरे *today you are in your body-castle* = राजा
> स्फार-मनोरथः *the King of immense delight = *न दुःखैः_गृह्यसे न_अपि सुखैः *not
> sorrows do you grasp nor even pleasures = *व्योम करैः_इव *as the spacious
> sky with your hands. *

>
>
>
>
>
> अद्य_इन्द्रिय-दुरश्वांश्_च जित्वा जित.मनो-गज: ।
>
> adya_indriya-durazvAMz_ca jitvA jita.mano-gaja: |
>
> भोग-अरिम् अभितो भङ्क्त्वा साम्.राज्यम् अधि.तिष्ठसि ॥४५॥
>
> bhoga-arim abhito bhaGktvA sAm.rAjyam adhi.tiSThasi ||45||
>
> .
>
> adya_indriya-durazvAn ca
>

> *and now the crazy horses of the senses *
>
> jitvA
>
> *you having controlled them *
>
> jita.mano-gaja:
>
> *the Mind-elephant subdued *
>
> bhoga-arim abhita: bhaGktvA
>
> *x *
>
> sAmrAjyam adhitiSThasi
>
> *x*
>
> *. *

>
> ~m.45 Today you have overwhelmed the wild house of senses. You have
> vanquished the mind-elephant. You have conquered the enemies called
> pleasures. Thus you have ascended the throne of (spiritual) empire.
>
> ~sv.45-46 Now, you are the master of your senses and your mind; and you
> enjoy the greatest delight.
>
> ~vlm.45. As thou hast now subdued the untractable horses of thy bodily
> organs, and the indomitable elephant of thy mind; and as thou hast crushed
> thy enemy of worldly enjoyment, so dost thou now reign as the sole
> sovereign, over the empire of thy body and mind.
>
>
>
> अपर-अम्बर-पन्थ: त्वम् अजस्र-अस्तमय-उदय: । अव-भासकर: नित्यम् बहिर्_अन्त: च
> भास्कर: ॥४६॥
>
> apara-ambara-pantha: tvam ajasra-astamaya-udaya: | ava-bhAsakara: nityam
> bahi:_anta: ca bhAskara: ||46||
>
> .
>
> apara-ambara-pantha:
>

> *x *
>
> tvam
>
> *x *
>
> ajasra-asta-maya-udaya:
>
> "mayA"-udaya:
>
> *x + *
>
> ava-bhAsakara: nityam
>
> *x *
>
> bahir anta: ca bhAskara:
>
> *x*
>
> *. *

>
> ~m.46 You are a traveller in the skyways, you have both rising and
> setting. You are the Sun inside, illuminating both.
>
> ~sv.45-46 Now, you are the master of your senses and your mind; and you
> enjoy the greatest delight.
>
> ~vlm.46. Thou art now become as the glorious sun, to shine within and
> without us day by day; and dost traverse the unlimited fields of air, by
> thy continued rising and setting at every place in our meditation of thee.
>
>
>
> सर्वदा_एव_असि सम्.सुप्त: शक्त्या सम्.बोध्यसे विभो ।
>
> भोग-आलोकन-लीला-अर्थम् कामिन्या कामुको यथा ॥४७॥
>
> sarvadA_eva_asi sam.supta: zaktyA sam.bodhyase vibho |
>
> bhoga-Alokana-lIlA-artham kAminyA kAmuko yathA ||47||
>
> sarvadaivAsi sarvadA eva asi
>
> but with a hint of sarva-daivA asi. Always you'are fully
>

> sam-supta: - *fast-asleep = *
>
> zaktyA sam.bodhyase vibho *x *
>
> bhogAlokana-lIlA-artham *x *
>
> kAminyA kAmuko yathA *- x. *

>
> ~m.47 You are constantly in tranquil state (asleep). But all your powers
> are awakening you to the play in the world. It is like a lustful woman
> awakening her lover.
>
> ~sv.47 Lord, O self, you are ever asleep, as it were: you are apparently
> awakened by your own energy for the purpose of becoming aware of the
> experiences being undergone.
>
> ~vlm.47. Thou Lord! art ever asleep, and risest also by thy own power; and
> then thou lookest on the luxuriant world, as a lover looks on his beloved.
>
> #kAmuka mf(%{A})n. wishing for , desiring , longing after (in comp.) R.
> BhP. ; loving , enamoured or in love with (acc.) TS. vi ; (f. %{I}) ,
> desirous , lustful Pa1n2. 4-1 , 42 ; m. a lover , gallant R. Ragh. xix , 33
> &c. ; (with gen.) Va1rtt. on Pa1n2. 2-3 , 69 ; a sparrow L. ; the plant
> Jonesia As3oka L. ; the creeping plant Gaertnera racemosa L. ; a bow (v.l.
> for %{kArmuka}) W. ; a kind of pigeon L. ; N. of an author of Mantras ;
> (%{A}) f. N. of Da1kshya1yan2i1 in Gandha-ma1dana ; a woman desirous of
> wealth &c. W. ; (%{I}) f. a lustful woman cf. Pa1n2. 4-1 , 42 , and Vop. iv
> , 26 ; a kind of crane L.
>
>
>
> दृक्-क्षुद्र-अभिरुप-आनीतम् दूराद्_रूप-मधु त्वया । पीयते स्वी.कृतम् शक्त्या
> नेत्र-वातायन=स्थया ॥४८॥
>
> dRk-kSudra-abhirupa-AnItam dUrAt_rUpa-madhu tvayA | pIyate_svI.kRtam
> zaktyA netra-vAtAyana=sthayA ||48||
>
> .
>
> dRk-kSudra-abhirupa-AnItam
>

> *x *
>
> dUrAt
>
> *after a long while *
>
> rUpa-madhu tvayA
>
> *x *
>
> pIyate
>
> *drinks *
>
> svI.kRtam
>
> *made Ur.own *
>
> zaktyA netra-vAtAyana=sthayA
>
> *by the power located in the eye-windows*
>
> *.*

>
> ~m.48 You are drinking the honey brought by the fly of sight through the
> windows of your eyes.
>
> ~sv.48 It is in fact that energy which comes into contact with the object
> of such experiences: but on account of such awareness, you assume such
> experiences to yourself.
>
> ~vlm.48. These luxuries like honey, are brought from great distances by
> the bees of the bodily organs; and the spirit tastes the sweets, by looking
> upon them through the windows of its eyes. (The spirit enjoys the sweets of
> offerings, by means of its internal senses).
>
>
>
> ब्रह्माण्ड-कोटर-अध्वान्ता: प्राण-अपान-परैस्_त्वया ।
>
> brahmANDa-koTara-adhvAntA: prANa-apAna-parai:_tvayA |
>
> गत-आगतैर्_ब्रह्म.पुरे सम्.प्रेक्ष्यन्ते प्रतिक्षणम् ॥४९॥
>
> gata-Agatai:_brahma.pure sam.prekSyante pratikSaNam ||49||
>
> .
>
> brahmANDa-koTara-adhvAntA:
>

> *x *
>
> prANa-apAna-parai:
>
> *with the succession of prANa and apAna *
>
> tvayA
>
> *by you *
>
> gata-Agatair brahmapure
>
> *with coming and going in brahma.City *
>
> samprekSyante
>
> *they behold *
>
> prati.kSaNam
>
> *at every moment*
>
> *. *

>
> Ø #kSaNa ->#pratikSaNam -ind.- at every moment, continually.
>
> Ø #adhvAnta अध्वान्तम् -n.- Twilight, gloom, slight darkness, shade. ••
> #adhvAnta -न्तः -m.- End of the journey.
>
> ~m.49 You are seeking the way to Brahmapuri in the movements of prana and
> apana through the halls of the universe.
>
> ~sv.49 They who have, through the exercise of the life-forces, reached
> 'the aperture of Brahma' at the crown of the head, perceive every moment
> what is past and what will be in the future in the city of Brahma the
> creator.
>
> ~vlm.49. The seat of the intellectual world in the cranium is always dark,
> and a path is made in it by the breathings of inspiration and respiration
> (pránapána), which lead the soul to the sight of Brahma: (lit: to the city
> of Brahmá. This is done by the practice of pránáyáma).
>
>
>
> देहे पुष्पे त्वम् आमोद: देह-इन्दौ त्वम् ऋत-अमृतम् । रसस्_त्वम् देह-विटपे
> शैत्यम् देह-हिमे भवान् ॥५०॥
>
> dehe puSpe tvam Amoda: deha-indau tvam Rta-amRtam | rasa:_tvam deha-viTape
> zaityam deha-hime bhavAn ||50||
>
> .
>

> *in the body-flower youre perfume *
>
> *in the body-moon youre the true nectar*
>
> *youre the sap in Body.trees*
>
> *the cold in Body.ice**
>
> *.*

>
> * e.g. the frozen corpse of Scott of the Antarctic.
>
> ~sv.50 O self, you are the fragrance in the flower known as the body; you
> are the nectar in the moon known as the body; you are the essence in the
> herb known as the body; you are the coolness in the ice known as the body.
>

> *#RtAmRta – *truth & nectar • lawful gleaning ; unsolicited alms +

>
>
>
> त्वय्य्_अस्ति विस्मय-स्नेह: शरीर-क्षीर-सर्पिषि । त्वम् अन्तरस्य देहस्य
> दारुणि अग्निर्_इव स्थित: ॥५१॥
>
> tvayi_asti vismaya-sneha: zarIra-kSIra-sarpiSi | tvam antarasya dehasya
> dAruNi agni:_iva sthita: ||51||
>
> .
>

> *Your.Beingness,*
>
> *in you is the amazing oiliness*
>
> *of body*.*milk*-*ghee*
>
> *inside your body*
>
> *like the fire that is latent in wood*
>
> *.*

>
> *jd. ghee is what remains when butter has been heated and strained
>
> clarified three times
>
> to become a crystal.clear oil
>
> sneha.oil is also associated with love.
>
> milk – whey = butter
>
> butter – whey.bits = ghee
>
> +
>
> <bhavAn> might be translated "Sir"
>
> but I like to show the absurdity of such titles
>
> whether political or religious
>
> .
>
> ~m.51 You are the wonderful oiliness of the ghee from the milk called
> body. You abide inside as the bright fire of the wood called body.
>
> ~sv.51 Just as there is butter in milk, there is friendship or attachment
> in the body. You dwell in this body even as fire dwells in wood.
>
> ~vlm.51. Thou art the juice, milk and butter, that support the body, and
> thou being gone (O soul!). The body is dried up and become as fuel to feed
> the fire.
>
>
>
> त्वम् एव_अनुत्तम-आस्वाद: प्राकाश्यम् तेजसाम् अपि ।
>
> अवगन्ता त्वम् अर्थानाम् त्वम् भासाम् अव.भासक: ॥५२॥
>

> *tvam eva_anuttama-AsvAda: prAkAzyam tejasAm api | *
>
> *avagantA tvam arthAnAm tvam bhAsAm ava.bhAsaka: ||52|| *

>
> tvam eva anuttama-AsvAda: prAkAzyam tejasAm api
>
> x
>
> avagantA tvam arthAnAm tvam bhAsAm avabhAsaka:
>
> x
>
> ~m.52 You are perfect nectar. You are luminoity of all light. You are the
> knower of all purposes. You are the light in all lights.
>
> ~sv.52 You are the light in all luminous objects; you are the inner light
> that makes knowledge of objects possible.
>
> ~vlm.52. Thou art the flavour of fruits, and the light of all luminous
> bodies; it is thou that perceivest and knowest all things, and givest light
> to the visual organ of sight.
>
> *jd. -
>
>
>
>
>
> स्पन्दस्_त्वम् सर्व.वायूनाम् त्वम् मनो.हस्तिनो मद: । प्रज्ञा-अनल-शिखायास्_
> त्वम् प्राकाश्यम् तैक्ष्ण्यम् एव च ॥५३॥
>
> spanda:_tvam sarva.vAyUnAm tvam mano.hastino mada: |
> prajJA-anala-zikhAyA:_tvam prAkAzyam taikSNyam eva ca ||53||
>
> .
>
> spanda:_tvam sarva.vAyUnAm
>

> *x *
>
> tvam mano.hastino mada:
>
> *x + *
>
> prajJA-anala-zikhAyA:_tvam
>
> *x *
>
> prAkAzyam taikSNyam eva ca
>
> *x*
>
> *. *

>
> ~m.53 You are the vibration in all winds. You are the arrogance of all
> mind-elephants. You are luminosity of all Intelligence. You are the sharp
> intensity in all brightness.
>
> ~sv.53 You are the strength of the elephant known as mind. You are both
> the light and the heat of the fire of self-knowledge.
>
> ~vlm.53. Thou art the vibration of the wind, and the force of our
> elephantine minds; and so art thou the acuteness of the flame of our
> intelligence.
>
>
>
> तद्_वशाद्_इयम् आत्मीया वाचा सम्प्रविलीयते । दीपवत्पुनर्_अन्यत्र समुदेति
> कुतो_sपि सा ॥५४॥
>
> tat_vazAt_iyam AtmIyA vAcA sampravilIyate | dIpavatpuna:_anyatra samudeti
> kuta:_api sA ||54||
>
> .
>
> tat_vazAt
>

> *x *
>
> iyam AtmIyA vAcA
>
> *x *
>
> sampravilIyate
>
> *x + *
>
> dIpavat punar_anyatra
>
> *x *
>
> samudeti kuta:_api sA
>
> *x*
>
> *. *

>
> ~m.54 Because of you this body loses its ability to speak (during death).
> It again revives like a lamp in another body.
>
> ~sv.54 Speech terminates in you, O self! It reappears somewhere else.
>
> ~vlm.54. It is thou that givest us the gift of speech, and dost stop our
> breath, and makest it break forth again on occasions. (Speech— Vách---vox
> in the feminine gender, is made Váchá by affix á according to Bhaguri).
>
>
>
> त्वयि संसार-वर्तिन्य: पदार्थ-वलयस्_तथा । कटकाङ्गद-केयूर=युक्तय: कनके यथा
> ॥५५॥
>
> tvayi saMsAra-vartinya: padArtha-valaya:_tathA |
> kaTakAGgada-keyUra=yuktaya: kanake yathA ||55||
>
> .
>
> tvayi
>

> *in you *
>
> saMsAra-vartinya:
>
> *x *
>
> padArtha-valaya:
>
> *x *
>
> tathA
>
> *thus + *
>
> kaTaka-aGgada-keyUra=yuktaya:
>
> *xy *kaTaka-aGgada-keyUra=yukti*s *
>
> kanake yathA
>
> *as in the forest*
>
> *. *

>
> ~m.55 Like many kinds of jewels which are formed out of gold, many kinds
> of things and beings in this world are formed and become active because of
> you.
>
> ~sv.55 Even as different ornaments are fashioned out of gold, all the
> countless objects of creation have been fashioned out of you: the
> distinction is verbal.
>
> ~vlm.55. All these various series of worldly productions, bear the same
> relation to thee, as the varieties of jewelleries (such as the bracelets
> and wristlets); are related to the gold (of which they are made).
>
>
>
> भवान्_अयम् अयम् च_अहम्-त्वम्=शब्दैर्_ एवम्.आदिभि: ।
>
> bhavAn_ayam ayam ca_aham-tvam=zabdai:_ evam.Adibhi: |
>
> स्वयम् एव_आत्मना_आत्मानम् लीला.अर्थम् स्तौषि वक्षि च ॥ ५६॥
>
> svayam eva_AtmanA_AtmAnam lIlA.artham stauSi vakSi ca ||56||
>
> .
>
> bhavAn_ayam ayam ca
>

> *x *
>
> aham-tvam=zabdai:
>
> *x *
>
> evam.Adibhi:
>
> *x + *
>
> svayam eva
>
> *x *
>
> AtmanA
>
> *by self *
>
> AtmAnam
>
> *xm self *
>
> lIlA.artham *x *
>
> *you praise in speech & song *
>
> *. *

>
> ~m.56 You create, become and play-on in dalliance, with names like 'I,
> you, this, that' etc. You then sing praises of them.
>
> ~sv.56-57 'This is you, ' 'This is I, ' — such expressions are used when
> you yourself adore yourself or describe yourself for your own delight.
>
> ~vlm.56. Thou art called by the words I, thou, he &c., and it is thyself
> that callest thyself such as it pleaseth thee. (The impersonal God is
> represented in different persons).
>
>
>
> मन्द-अनिल-विनुन्नो_अब्द: गज-अश्व-नर-दृष्टिभि: ।
>
> manda-anila-vinunna:_abda: gaja-azva-nara-dRSTibhi: |
>
> यथा सम्.लक्ष्यते व्योम्नि तथा त्वम् भूत-दृष्टिभि: ॥५७॥
>
> yathA sam.lakSyate vyomni tathA tvam bhUta-dRSTibhi: ||57||
>
> .
>

> *as*
>
> *a slow.wind-driven raincloud*
>
> *appears to be an elephant or horse or Human*
>
> *represented in the sky*
>
> *so are you, with your perceptions of being*
>
> *.*

>
> ~m. c... you also form and appear in several shapes like beings.
>
> ~vlm.57. Thou art seen in the appearances of all the productions of
> nature, as we see the forms of men, horses and elephants in the clouds,
> when they glide softly on the wings of the gentle winds. (But as all these
> forms are unreal, so God has* no form in reality). {true Biblical Style
> (BS) would have "God hath". jd}
>
>
>
> यथा हय-गज-आकारैर्_ज्वाला लसति वह्निषु । तथा_एव_अ-व्यतिरिक्तैस्_त्वम्
> दृश्यसे भुवि सृष्टिषु ॥५८॥
>
> yathA haya-gaja-AkArai:_jvAlA lasati vahniSu |
> tathA_eva_a-vyatiriktai:_tvam dRzyase bhuvi sRSTiSu ||58||
>
> .
>
> yathA haya-gaja-AkArai:
>

> *as within horse and elephant embodiments *
>
> jvAlA lasati vahniSu
>
> *light plays in the flames *
>
> tathaiva avyatiriktai:
>
> *and in that way without distinctions *
>
> tvam dRzyase bhuvi sRSTiSu
>
> *you see on earth within*
>
> *. *

>
> ~m.58 Just like a flame which takes different kinds of shapes like horse,
> elephant etc, You appear in different kinds of forms on the earth's
> creation.
>
> ~sv.58 Even as a huge forest-fire might momentarily assume various forms
> though it is but a single flame, even so your non-dual being appears to be
> all these diverse objects in this universe.
>
> ~vlm.58. Thou dost invariably show thyself in all thy creatures on earth,
> the blazing fire presents the figures of horses and elephants in its
> lambent flames. (Neither has God nor fire any form at all).
>
>
>
> त्वम् ब्रह्म-अण्डक-मुक्तानाम् अच्छिन्नस्_तन्तुर्_आतत: ।
>
> tvam brahma-aNDaka-muktAnAm acchinna:_tantu:_Atata: |
>
> क्षेत्रम् त्वम् भूत-सस्यानाम् चिद्-रसायन-सेवितम् ॥५९॥
>
> kSetram tvam bhUta-sasyAnAm cid-rasAyana-sevitam ||59||
>
> .
>
> tvam
>

> *you *
>
> brahmANDaka-muktAnAm
>
> *of cosmic pearls *
>
> acchinna:_tantu:_Atata:
>
> *are the vast uniting cord + *
>
> kSetram tvam
>
> *you are a field *
>
> bhUta-sasyAnAm
>
> *of beings like grain *
>
> cid-rasAyana-sevitam
>
> *nourished by **Conscious rain*
>
> *. *
>
> Ø #*sasyam* - standing crop, produce of the field, seed, grain, fruit —

> sasyavat.
>
> ~m.59 You are like the running thread through the pearl of universe. You
> are the field of the crop of beings which is wetted by the water called
> 'Chit'.
>
> ~sv.59 You are the string on which all these worlds are strung. You are
> the ground of truth in which all these worlds abide.
>
> ~vlm.59., Thou art the unbroken thread, by which the orbs of worlds are
> strung together as a rosary of pearls; and thou art the field that growest
> the harvest of creation, by the moisture of thy intellect. (The divine
> spirit stretches through all, and contains the pith of creation).
>
>
>
> असत्_तद्_अन्-अभि.व्यक्तम् पदार्थानाम् प्रकाश्यते ।
>
> asat_tat_an-abhi.vyaktam padArthAnAm prakAzyate |
>
> त्वया तत्त्वम् यथा पक्त्या मांसानाम् स्वाद-वेदनम् ॥६०॥
>
> tvayA tattvam yathA paktyA mAMsAnAm svAda-vedanam ||60||
>
> .
>

> *not.So*
>
> *That is unmanifest as things *
>
> *& *
>
> *is projected by you*
>
> *.*
>
> *Thatness in this way *
>
> *ripens*
>
> *as meat cooks*
>
> *for the taste to know*
>
> *.*

>
> ~m.60 Your essence and nature illumine the nonexistent and unmanfest
> things (into existence and manifesation). It is like cooking which gives
> taste to flesh.
>
> ~vlm.60. Things that were inexistent and unproduced before creation, have
> come to light from their hidden state of reality by thy agency, as the
> flavour of meat-food, becomes evident by the process of cooking.
>
>
>
> विद्यमाना_अपि वस्तु.श्रीर्_न स्थिता त्वयि न स्थिते । वनिता.रूप-लावण्य-
> सत्ता_इव गत-चक्षुष: ॥६१॥
>
> vidyamAnA_api vastu.zrI:_na sthitA tvayi na sthite |
> vanitA.rUpa-lAvaNya-sattA_iva gata-cakSuSa: ||61||
>
> .
>
> vidyamAnA_api
>

> *x *
>
> vastu.zrI:
>
> *x *
>
> na sthitA
>
> *x *
>
> tvayi
>
> *x *
>
> na sthite
>
> *x + *
>
> vanitA.rUpa-lAvaNya-sattA_iva
>
> *x *
>
> gata-cakSuSa:
>
> *x*
>
> *. *

>
> ~m.61 Without you, all existence is as if non existent. Before a blind
> man, the beauty of a woman has no meaning.
>
> ~sv.60-61-62 The worlds are for ever potentially present in you: and by
> you they are made manifest, as the flavour of foodstuff is made manifest by
> cooking.
>
> ~vlm.61. The beauties of existences are imperceptible without the soul; as
> the graces of a beauty are not apparent to one devoid of his eyesight.
>
>
>
> सद्_अपि_इह न सत्तायै वस्तु न_अ-वर्जितम् त्वया । तृप्तये न स्व.लावण्यम्
> मुकुरात्प्रति.बिम्बितम् ॥६२॥
>
> sat_api_iha na sattAyai vastu na_a-varjitam tvayA | tRptaye na
> sva.lAvaNyam mukurAtprati.bimbitam ||62||
>
> .
>
> sat_api
>

> *tho real *
>
> iha
>
> *here *
>
> na sattAyai
>
> *not in Reality *
>
> vastu na_a-varjitam tvayA
>
> *x + *
>
> tRptaye na sva.lAvaNyam
>
> *x *
>
> mukurAtpratibimbitam
>
> *x*
>
> *. *

>
> ~m.62 Without your energy, manifest things do not have any energy. Beauty
> reflected in a mirror is not useful to quench the desire.
>
> ~sv.60-61-62 The worlds are for ever potentially present in you: and by
> you they are made manifest, as the flavour of foodstuff is made manifest by
> cooking.
>
> ~vlm.62. All substances are nothing whatever without thy inherence in
> them; as the reflection of the face in the mirror (or a picture in
> painting), is to no purpose without the real face or figure of the person.
>
>
>
> लुठति त्वाम् विना देह: काष्ठ-लोष्ठ=सम: क्षितौ । सन्-न्*अप्य्_असन्_
> नगोच्छ्राय: श्यामास्व्_इव रविम् विना ॥६३॥
>
> luThati tvAm vinA deha: kASTha-loSTha=sama: kSitau |
> san*_api_asan_naga-ucchrAya: zyAmA~su_iva ravim vinA ||63||
>
> .
>
> tvAm vinA deha:
>

> *Body without you *
>
> luThati
>
> *x *
>
> kASTha-loSTha=sama:
>
> *like a log or clod *
>
> kSitau
>
> *x + *
>
> san _api_asan_
>
> *x *
>
> naga.ucchrAya:
>
> *a mountain.height *
>
> zyAmAsu_iva ravim vinA
>
> *as.if in darkness without a sun*
>
> *. *

>
> #nagocchrAya-: mountain-height.
>
> ~m.63 Without you this body is like a piece of wood. Without illuminating
> light even a mountain connot show up its height and magnitude.
>
> ~sv.63 However, though these worlds seem to exist, they will cease to be
> if you are not! You are their reality. Even this body will fall down
> lifeless like a log of wood.
>
> ~vlm.63. Without thee the body is a lifeless mass, like a block of wood or
> stone; and it is imperceptible without the soul, as the shadow of a tree in
> absence of the sun.
>
>
>
> सुख-दु:ख-क्रम: प्राप्य भवन्तम् परिनश्यति । प्राकाश्यम् आसाद्य यथा तमस्_तेज:
> अथवा हिमम् ॥६४॥
>
> sukha-du:kha-krama: prApya bhavantam parinazyati | prAkAzyam AsAdya yathA
> tama:_teja: athavA himam ||64||
>
> .
>
> sukha-du:kha-krama:
>

> *the process of pleasure & pain *
>
> prApya
>
> *x *
>
> bhavantam
>
> *x *
>
> parinazyati
>
> *x *
>
> prAkAzyam AsAdya yathA
>
> *x *
>
> tama:_teja: athavA himam
>
> *x*
>
> *. *

>
> ~m.64 When you are gained, all griefs and happinesses will get destroyed.
> When light arrives, darkness is chased away and snow melts.
>
> ~vlm.64. The succession of pain and pleasure, ceases to be felt by one who
> feels thee within himself; as the shades of darkness, the twinkling of
> stars, and the coldness of frost, cease to exist in the bright sunlight.
>
> ~sv. Pleasure and pain, happiness and unhappiness owe their existence to
> you, O self: they are born of you and they lose their identity when their
> non-existence independent of you is realised. Even as an optical illusion
> comes into being and vanishes in the twinkling of an eye, the illusory
> experiences of pain and pleasure appear and disappear in the twinkling of
> an eye. added in later ed.
>
>
>
> त्वद्_आलोकनया_एव_एते स्थितम् यान्ति सुख-आदय: ।
>
> सूर्य-आलोकनया प्रातर्_वर्णा: शुक्ल-आदय:_यथा ॥६५॥
>

> *tvat_AlokanayA_eva_ete sthitam yAnti sukha-Adaya: | *
>
> *sUrya-AlokanayA prAta:_varNA: zukla-Adaya:_yathA ||65|| *

> *x *
>
> vinazyanti
>
> *x *
>
> sam.bandha.kSaNa_ eva te
>
> *x *
>
> te tamAMsi_iva dIpasya
>
> *they **as.if in the dark of the light *
>
> dRSTA: eva
>
> *they're indeed see/known *
>
> vrajanti alam
>
> *x*
>
> *. *

>
> ~m.66 When the Self is gained, all bondages get destroyed in a trice. When
> light appears all darkness vanishes.
>
> ~vlm.66. Living beings perish in a moment, at the privation of thy
> presence; as the burning lamp is extinguished to darkness, at the
> extinction of its light. (Light and life are synonymous terms, as death and
> darkness are homonyms).
>
> ~sv. Pleasure and pain, happiness and unhappiness owe their existence to
> you, O self: they are born of you and they lose their identity when their
> non-existence independent of you is realised. Even as an optical illusion
> comes into being and vanishes in the twinkling of an eye, the illusory
> experiences of pain and pleasure appear and disappear in the twinkling of
> an eye. added in later ed.
>
>
>
> तमस्ता तमसो दीप-अ.सत्तायाम् स्फुटताम् गता । दीप-संबन्ध-समये सा स-उत्पद्य
> विनश्यति ॥६७॥
>
> tamastA tamaso dIpa-a.sattAyAm sphuTatAm gatA | dIpa-sambandha-samaye
> sA_eva ca_utpadya vinazyati ||67||
>
> .
>
> tamastA tamasa:
>

> *the darkness of the dark *
>
> dIpAsattAyAm sphuTatAm gatA
>
> *when the lamp of unSuchness has become bright *
>
> dIpa-sambandha-samaye
>
> *x *
>
> sA eva cotpadya
>
> *x *
>
> vinazyati
>
> *x*
>
> *. *

>
> ~m.67 Darkness clearly persists in the absence of light. The moment it
> comes into contact with a lamp, it gets destroyed.
>
> ~sv. Pleasure and pain, happiness and unhappiness owe their existence to
> you, O self: they are born of you and they lose their identity when their
> non-existence independent of you is realised. Even as an optical illusion
> comes into being and vanishes in the twinkling of an eye, the illusory
> experiences of pain and pleasure appear and disappear in the twinkling of
> an eye. added in later ed.
>
> ~vlm.67. As the gloom of darkness is conspicuous at the want of light; but
> coming in contact with light, it vanishes from view.(i.e. As the work is
> known after it is worked out by the workman). . So there is but dead matter
> without the enlivening soul, and every being is full of life with the soul
> inherent in it).)
>
>
>
> तद्_एवम् सुख-दु:ख.श्रीर्_दृष्ट्वा_एव त्वाम् अनामयम् । जायते जात.मात्रा_
> एवम् सर्व.नाशेन नश्यति ॥६८॥
>
> tat_evam sukha-du:kha.zrI:_dRSTvA_eva tvAm anAmayam | jAyate
> jAta.mAtrA_evam sarva.nAzena nazyati ||68||
>
> .
>
> tat_evam sukha-du:kha.zrI:
>

> *x *
>
> dRSTvA eva tvAm anAmayam
>
> *x + *
>
> jAyate jAta.mAtrA evam
>
> *x *
>
> sarva.nAzena nazyati
>
> *x*
>
> *. *

>
> ~m.68 In the same way joys and sorrows are chased away by your very sight.
>
> ~sv. Pleasure and pain, happiness and unhappiness owe their existence to
> you, O self: they are born of you and they lose their identity when their
> non-existence independent of you is realised. Even as an optical illusion
> comes into being and vanishes in the twinkling of an eye, the illusory
> experiences of pain and pleasure appear and disappear in the twinkling of
> an eye. added in later ed.
>
> ~vlm.68. So the appearances of pain and pleasure, present themselves
> before the mind, during thy absence from it; but they vanish into nothing
> at the advance of thy light into it.
>
>
>
> भङ्गुरत्वाद्_इह स्थातुम् कालम् न_अणुम् अपि क्षमा । निमेष-लक्ष-भाग-आख्या
> तन्वी काल-कला यथा ॥६९॥
>
> bhaGguratvAt_iha sthAtum kAlam na_aNum api kSamA |
> nimeSa-lakSa-bhAga-AkhyA tanvI kAla-kalA yathA ||69||
>
> .
>
> bhaGguratvAt_iha sthAtum
>
> x
>
> kAlam na_aNum api kSamA
>

> *x + *

>
> nimeSa-lakSa-bhAga-AkhyA
>
> x
>
> tanvI kAla-kalA yathA
>

> *x*
>
> *. *

>
> ~vlm.69. The temporary feelings of pleasure and pain, can find no room in
> the fulness of heavenly felicity (in the entranced mind); just as a minute
> moment of time, is of no account in the abyss of eternity.
>
> ~m.69 Because of the tendency for transience, time is existent. Not even a
> nano- second can exist without the time-aspect of years.
>
> ~sv. Pleasure and pain, happiness and unhappiness owe their existence to
> you, O self: they are born of you and they lose their identity when their
> non-existence independent of you is realised. Even as an optical illusion
> comes into being and vanishes in the twinkling of an eye, the illusory
> experiences of pain and pleasure appear and disappear in the twinkling of
> an eye. added in later ed.
>
>
>
> गान्धर्वी नगरी तन्वी सुख.दु:ख-आदि=भावना । स्फुरति त्वत्.प्रसादेन त्वयि
> दृष्टे विलीयते ॥७०॥
>
> gAndharvI nagarI tanvI sukha.du:kha-Adi=bhAvanA | sphurati tvat.prasAdena
> tvayi dRSTe vilIyate ||70||
>
> .
>
> gAndharvI nagarI tanvI
>

> *x *
>
> sukha.du:kha-Adi=bhAvanA
>
> *x + *
>
> sphurati tvat.prasAdena
>
> *x *
>
> tvayi dRSTe vilIyate
>
> *x*
>
> *. *

>
> ~m.70 The feelings about joys and sorrows are like a 'A Gandharva City'.
> They sparkle because of your grace and dissolve on gaining you.
>
> ~sv.70 Happiness and sorrow collapse when they approach you, even as
> darkness disappears when it approaches light. However, the experience of
> happiness etc., is made possible only because of the light of awareness
> derived from you.
>
> ~vlm.70. The thoughts of pleasure and pain, are as the short-lived fancies
> of the fairy land or castles in air; they appear by turns at thy pleasure,
> but they disappear altogether no sooner thy form is seen in the mind.
>
>
>
> त्वद्.आलोक-ईक्षण-उद्भूता त्वद्.आलोक-ईक्षण-क्षया । मृता_इव जाता जाता_इव
> मृता केन_उप.लक्ष्यते ॥७१॥
>
> tvad.Aloka-IkSaNa-udbhUtA tvad.Aloka-IkSaNa-kSayA | mRtA_iva jAtA jAtA_iva
> mRtA kena_upa.lakSyate ||71||
>
> .
>
> tvad.Aloka-IkSaNa-udbhUtA
>

> *x = *
>
> tvad.Aloka-IkSaNa-kSayA
>
> *x *
>
> mRtA iva jAtA
>
> *as.if dead, born *
>
> jAtA iva mRtA
>
> *as.if born, dead *
>
> kena_upalakSyate
>
> *by whom is it perceived*
>
> *? *

>
> ~m.71 Whoever cares for those which die being born and be born when dead?
>
> ~sv.71 They appear in the light of awareness and they disappear when they
> are perceived as non-different from that awareness: they are born the
> moment they die and they die the moment they are born — who is the
> perceiver of all this mystery?
>
> ~vlm.71. It is by thy light in our visual organs, that things appear to
> sight at the moment of our waking, as they are reproduced into being; and
> it is by thy light also poured into our minds, that they are seen in our
> dream, as if they are all asleep in death.
>
>
>
> क्षणम् अप्य्_अस्थिरम् वस्तु कथम् कार्य-करम् भवेत् । तरङ्गैर्_उत्पल-आकारैर्
> _माला कथम् अवेक्ष्यते ॥७२॥
>
> kSaNam api_asthiram vastu katham kArya-karam bhavet |
> taraGgai:_utpala-AkArai:_mAlA katham avekSyate ||72||
>
> .
>

> *instantaneous substance is unstable : how does it become effective?*
>
> *with waves in*
>
> *how do you get the shapes of lotuses from shapeless waves*
>
> *?*
>
> *.*

>
> ~sv. ... Waves may look like flowers, but can one string them into a
> garland?
>
>
>
> यदा वा जात-निर्.नष्टम् क्रियाम् वस्तु करिष्यते । तदा रमेत लोको_अयम् मालाम्
> कृत्वा तडिद्-गणै: ॥७३॥
>
> yadA vA jAta-nir.naSTam kriyAm vastu kariSyate | tadA rameta loka:_ayam
> mAlAm kRtvA taDit-gaNai: ||73||
>
> .
>

> *or when*
>
> *a transient activity is made substantial*
>
> *then*
>
> *the world would be enjoyed as a garland made with lightning.flashes*
>
> *.*

>
> #ram -> #rameta - opt. [1] md. sg. 3 | opt. [1] ac. pl. 2 +
>
> ~m.73 If something that dies as soon as it is born becomes purposefully
> active, then one can be happy with a garland made out of lightnings.
>
> ~sv.73 If it is credible to think that one can expect stable effects to
> accrue from such an unstable cause as the fleeting phenomena, then it
> should be possible to string lightnings into a luminous garland and wear it
> as an ornament!
>
> ~vlm.73. No substantial good can accrue to us from transitory mortal
> things; as no body can string together the transient flashes of lightning
> into a necklace.
>
>
>
> इमाम् सुख-आदिकाम् लक्ष्मीम् विवेकि-जन=चेतसि । स्थित: सन्नेव गृह्णासि न
> जहासि सम.स्थितिम् ॥७४॥
>
> imAm sukha-AdikAm lakSmIm viveki-jana=cetasi | sthita: sanneva gRhNAsi na
> jahAsi sama.sthitim ||74||
>
> .
>
> imAm sukha-AdikAm lakSmIm
>

> *this pleasure-loaded lakShmI *
>
> viveki-jana=cetasi
>
> *in the affective consciousness of a discriminating person*

>
> sthita: san-n eva na iva
>

> *x *
>
> gRhNAsi na jahAsi samasthitim
>
> *x*
>
> *. *

>
> ~m.74 You are making even discriminating people receive both sorrows and
> joys without discarding their state of equilibrium.
>
> ~sv.74 O self, you enjoy pleasure and pain as if they were real, while you
> perceive and receive them through the consciousness of a wise person,
> without ever abandoning the state of utter equanimity.
>
> ~vlm.74. Should the rationalist take the false ideas of pain and pleasure
> for sober realities; what distinction then can there be between them and
> the irrational realists (Buddhists).
>
>
>
> अ.विवेकिषु यो_असि त्वम् सहज.आत्मन्_यदृच्छया ।
>
> a.vivekiSu ya:_asi tvam sahaja.Atman_yadRcchayA |
>
> तद्.रूप-कथनेन_अलम् मम_अन्.अल्प-पद-आस्पद ॥७५॥
>
> tad.rUpa-kathanena_alam mama_an.alpa-pada-Aspada ||75||
>
> .
>
> a-vivekiSu ya:_asi tvam
>

> *x *
>
> sahaja.Atman-yadRcchayA
>
> *x + *
>
> tad.rUpa-kathanena
>
> *x *
>
> alam
>
> *x *
>
> mama_an.alpa-pada-Aspada
>
> *x*
>
> *. *

>
> ~AB. ... | nAlam na samarthA he analpAnAm anantAnAm padAnAm rUpa-bhedAnAm
> nAmnAm ca Aspada ... ||
>
> ~m.75 O, One who dwells in the highest state, I am too small and incapable
> of describing the way you deal with stupids.
>
> ~sv.75 But, what your experiences are when the same thing happens in the
> heart of an unwise or unawakened person, it is impossible for me to
> describe!
>
> ~vlm.75. Should you like the Nominalist, take everything which bears a
> name for a real entity; I will tell you no more than that, you are too fond
> to give to imaginary things a fictitious name at your own will.
> (Gloss:—according to the ideas and desires of one's own mind, or giving a
> name to airy nothing).
>
>
>
> निर्.ईहेण निर्.अंशेन निर्.अहंकृतिना त्वया । सता वा_अप्य्_अ.सता वा_अपि
> कर्तृत्वम् उररी-कृतम् ॥७६॥
>
> nir.IheNa nir.aMzena nir.ahaMkRtinA tvayA | satA vA_api_a.satA vA_api
> kartRtvam urarI-kRtam ||76||
>
> .
>

> *you are desireless, impartial, without an ego-nature*
>
> *.*
>
> *call something*
>
> *Such or unSuch, real or unreal,*
>
> *in affecting it your doership is manifest*
>
> *.*

>
> ~sv.76 O self, you are in truth non-attached, free from all desires and
> hopes, you are one and homogeneous without any parts, you are devoid of
> ego-sense: and you assume the doership of actions and you appear to
> experience the diversity, whether this is really true and factual or unreal
> and fictitious.
>
>
>
> जय प्रोड्ड-अमर-आकार जय शान्ति-परायण । जय सर्व.आगम-अतीत जय सर्व.आगम-आस्पद
> ॥७७॥
>
> jaya proDDa-amara-AkAra jaya zAnti-parAyaNa | jaya sarva.Agama-atIta jaya
> sarva.Agama-Aspada ||
>
> 77||
>
> .
>

> jaya proDDAmara-AkAra *- hail, form of Majesty = *
>
> jaya zAnti-parAyaNa *- hail, Peace, the final goal, = *
>
> jaya sarva.Agama-atIta *- hail, beyond all scripture = *
>
> jaya sarva.Agama-Aspada *– hail, abode of all scripture. *

>
> ~vlm.77. All joy be thine! that art boundless in thy spiritual body, and
> ever disposed to tranquility; that art beyond the knowledge of the vedas,
> and art yet the theme of all the zAstras.
>
> ~m.77-79 . Victory unto you the Vast, the one who is all peace, one who is
> beyond all vedas, who is the refuge of all vedas, who is born and who is
> unborn, who is hurt and who is unhurt, who is all mind and who is without
> mind, who is defeat and who is victory.
>
> ~sv.77 Hail, hail to you, O self who has manifested as this limitless
> universe. Hail to the self which is supreme peace. Hail to you, O self, who
> is beyond the reach of the scriptures. Hail to you, O self, who is the
> basis and the goal of all scriptures.
>

> *jd.77 - jaya proDDAmara-AkAra *- hail, form of Majesty = *jaya
> zAnti-parAyaNa *- hail, Peace, the final goal, = *jaya sarva.Agama-atIta *-
> hail, beyond all scripture = *jaya sarva.Agama-Aspada *– hail, abode of
> all scripture. *

>
>
>
>
>
> जय जात जय_अ.जात जय क्षत जय_अ.क्षत । जय भाव जय_अ.भाव जय जेय जय अ.जय ॥७८॥
>
> jaya jAta jaya_a.jAta jaya kSata jaya_a.kSata | jaya bhAva jaya_a.bhAva
> jaya jeya jaya a.jaya ||
>
> 78
>
> ||
>
> .
>

> *greetings to the Born One*
>
> *greetings to the Unborn*
>
> *hail to the hurt*
>
> *hail to the hale*
>
> *glory to what has become*
>
> *glory to what has not become*
>
> *victory to the vincible*
>
> *victory to the invincible*
>
> *...*

>
> ~sv.78 Hail to you, O self, who is born and who dwells in all creatures.
> Hail to you, O self, who is unborn. Hail to you, O self, who undergoes
> change and destruction. Hail to you, O self, that is unchanging and
> indestructible. Hail to you, O self, that is existence: hail to you, O
> self, that is non-existence. Hail to you, O self, that is conquerable, that
> can be attained. Hail to you, O self, that is invincible and beyond reach.
>
> ~vlm.78. All joy to thee! that art both born and unborn with the body, and
> art decaying undecayed in thy nature; that art the unsubstantial substance
> of all qualities, and art known and unknown to every body.
>
>
>
> उल्लसाम्य्_उपशाम्यामि तिष्ठाम्य्_अधिगतो_ऽस्मि वा ।
>
> ullasAmi_upazAmyAmi tiSThAmi_adhigata:_asmi vA |
>
> जयी जयाय जीवामि नमो मह्यम् नमो_ऽस्तु ते ॥७९॥
>
> jayI jayAya jIvAmi nama:_ mahyam nama:_astu te ||79||
>
> .
>

> *I find delight; I find my peace;*
>
> *I rest, or else am going-on;*
>
> *I conquer, living for conquest.*
>
> *glory to me*
>
> *!*
>
> *glory to you*
>
> *!*

>
> ~m.79. I am delighted and am established in peace. I am (finally)
> victorious and so I am alive. Salutations to you and (also) to me.
>
> ~sv.79 I am delighted. I am in a state of utter equilibrium and of supreme
> peace. I stand unmoving. I have reached self-knowledge. I am the victor. I
> live to conquer. Salutations to myself; salutations to you.
>
> ~vlm.79. I exult now and am calm again, I move and am still afterwards; I
> am victorious and live to win my liberation by thy grace; therefore I hail
> thee that art myself.
>
>
>
> त्वयि स्थिते मयि विगतामय-आत्मनि
>
> tvayi sthite mayi vigatAmaya-Atmani
>
> स्व.संस्थितौ व्यपगत-राग-रञ्जने ।
>
> sva.saMsthitau vyapagata-rAga-raJjane |
>
> क्व बन्धनम् क्व च विपद: क्व संपदो
>
> kva bandhanam kva ca vipada: kva sampada:_
>
> भव-अभवौ क्व शमम् उपैमि शाश्वतम् ॥८०॥
>
> bhava-abhavau kva zamam upaimi zAzvatam ||80||
>
> .
>
> tvayi sthite
>

> *settled in you *
>
> mayi
>
> *in me *
>
> vigatAmaya-Atmani
>
> *infective forma are gone from the self *
>
> sva.saMsthitau
>
> *x *
>
> vyapagata-rAga-raJjane
>
> *x + *
>
> kva bandhanam
>
> *wheres the bond? *
>
> kva ca vipada:
>
> *and where misfortune? *
>
> kva sampada:
>
> *wheres good fortune? *
>
> bhava-abhavau
>
> *when what becomes does not become *
>
> kva zamam upaimi zAzvatam
>
> *how do I enter eternal peace? *

>
> ~m.80 Established in you, I am free from all disease. Established in
> myself all attachments and delusions are gone. Where then is bondage for
> me? Where is danger? Where is wealth, becoming and nonbecoming? I am
> eternally tranquil and peaceful.
>
> ~sv.80 As long as you, O my self, exist as the pure untainted reality,
> where is bondage, where is misfortune, where is good fortune, where is
> birth or death? I shall rest for ever in supreme peace.
>
> ~vlm.80. When thou art situated in me, my soul is freed from all troubles
> and feelings and passions; and is placed in perfect rest. There is no more
> any fear of danger or difficulty or of life and death, nor any craving for
> prosperity, when I am absorbed in everlasting bliss with thee.
>
>
>
>
>
>
>

> *o*ॐ*m*
>
>
>
>
>
> *Â**U*U*M**m*mmm....

>
>
>
>
>
> 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*
>
>
>
> *+++*
>
> *++*
>
> *+*
>
>
>
> *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:
>
> All YVFiles:
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
> Concordant Glossary (CGl1405)
>
> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>
>
>
>
>

> *o*ॐ*m*

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

> http://www.youtube.com/watch?v=w814-Pj3b*m*8
> <http://www.youtube.com/watch?v=w814-Pj3bM8>
>
>
>
>
>
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