DAILY READINGS wd 13 December

4 views

Skip to first unread message

jivadas

unread,

Dec 12, 2017, 9:06:21 PM12/12/17

to yoga vasishtha

DAILY READINGS wd 13 December

fm4033 1.dc12..14 THREE WAYS OF LOOKING AT IDENTITY .z71

https://www.dropbox.com/s/tlykfiw2k9j64j4/fm4033%201.dc12..14%20THREE%20WAYS%20OF%20LOOKING%20AT%20IDENTITY%20.z71.docx?dl=0

fm6101 2.dc12-13 About sattva .z62

https://www.dropbox.com/s/e2c3sz0nwfbv9zh/fm6101%202.dc12-13%20About%20sattva%20.z62.docx?dl=0

fm7203 3.dc13-14 GOING HOME .z52

https://www.dropbox.com/s/0igjjlhbv8q5zlj/fm7203%203.dc13-14%20GOING%20HOME%20.z52.docx?dl=0

Group Page

https://groups.google.com/forum/#!forum/yoga.vasishtha

Complete YVFiles

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

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

Jiva Das

unread,

Dec 13, 2021, 12:43:57 PM12/13/21

to yoga vasishtha

FM6101 ABOUT SATTVA 2.DC12.13 .z62

https://www.dropbox.com/s/e2c3sz0nwfbv9zh/fm6101%202.dc12.13%20About%20sattva%20.z62.docx?dl=0

FM.6.100.FM.6.128 end

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

oॐm

FM.6.101

ABOUT SATTVA

VASISHTHA said—

इति कुम्भ.वचो राजा भावयन् तद्‍ अकृत्रिमम् ।

iti kumbha.vaca: rAjA bhAvayan tat akRtrimam |

स्वयमात्मपदे तस्मिन् क्षणम् परिणतो ऽभवत् ॥६।१०१।१॥

svayam Atma.pade tasmin kSaNam pariNata: abhavat ||6|101|1||

iti kumbha.vaca: rAjA /

bhAvayan tat akRtrimam |

svayam Atma.pade tasmin \

kSaNam pariNata: abhavat

iti kumbha.vaca: .

so the words of kumbha the Pot, rAjA,

bhAvayan tat akRtrimam –

becoming That unaffectedly/naturally

svayam Atma.pade tasmin –

himself in self.state into That =

kSaNam pariNata: abhavat –

instantly transformed he became.

*vlm.1 VASISHTHA said.—After the prince had so far attended to the lectures of Kumbha, he remained for some time in silent and deep meditation of his soul as if in a state of trance.

*jd. iti kumbha.vaca: . so the words of kumbha the Pot, rAjA, bhAvayan tat akRtrimam – becoming That unaffectedly/naturally svayam Atma.pade tasmin – himself in self.state into That =kSaNam pariNata: abhavat – instantly transformed he became.

बभूवामीलितमनो लोचनः शान्तवाङ्मुनिः ।

babhUva a.mIlita.mana: locana: zAnta.vAk.muni: |

शिलातलादिवोत्कीर्णो निस्पन्‍दावयवाकृतिः ॥६।१०१।२॥

zilAtalAt iva utkIrNa: nispanda*avayava*AkRti: ||6|101|2||

babhUva a.mIlita.mana: /

**locana.face/eyes: zAnta.vAk.muni: |

zilAtalAt iva utkIrNa: \

nispanda*avayava*AkRti:

babhUva – he became

a.mIlita.manas – sleepless of Mind

locana: zAnta.vAG.muni: – with the gaze of a quietly silent muni

zilAtalAt iva utkIrNa: – from a rock.slab/grindstone carved

nispanda*avayava*AkRti: . still.body.formation.

Mo. zilAtalAd utkIrNa: pratimAdir iva ||6|101|

#amIlita a. unsleeping

#zilAtala n. slab of rock

*vlm.2. He continued with his intent.mind and fixed eyes and quite speechless all the while, and resembled the figure of a silent sage, and a carved statue without its motion and sensation.

ततो मुहूर्तमात्रेण प्रबुद्धम् स्फुरितेक्षणम् ।

tata: muhUrta.mAtreNa prabuddham sphurita*IkSaNam |

तमुवाच महाबाहो चूडाला कुम्भरूपिणी ॥६।१०१।३॥

tam uvAca mahAbAho cUDAlA kumbha.rUpiNI ||6|101|3||

tata: muhUrta.mAtreNa /

prabuddham sphurita*IkSaNam |

tam uvAca mahAbAho \

cUDAlA kumbha.rUpiNI

***vlm3

then

after the passage of an hour

he awoke with gleaming eyes

there, Master Archer, chUdAlA.Topknot said this to him

in her guise of the boy kumbha.Pot.

KUMBHA.POT said—

कश्चिदस्मिन्पदे स्फारे शुद्धे वितत.निर्मले ।

kazcit asmin pade sphAre zuddhe vitata.nirmale |

सुतल्पे निर्विकल्पानाम् सुखम् विश्रान्तवानसि ॥६।१०१।४॥

sutalpe nir.vikalpAnAm sukham vi.zrAntavAn asi ||6|101|4||

kazcit asmin pade sphAre /

zuddhe vitata.nirmale |

sutalpe nir.vikalpAnAm \

sukham vi.zrAntavAn asi

*vlm.4. Kumbha said.—Say prince, how you enjoyed yourself in your short lived trance; did you feel in it that sweet composure of thy soul, as the yogis experience in their bed of steadfast meditation and unshaken hypnotism?

#vitata a. spread out, extended; drawn (as a bow.string); sutalpa comfortable bed; sphAra a. extensive; vizrAnta a. coming to rest or to an end.

कःचित् अन्तः प्रबुद्धः असि कःचित् भ्रान्तिः त्वया उज्झिता ।

kazcit anta: prabuddha: asi kazcit bhrAnti: tvayA ujjhitA |

कःचित् ज्ञेयम् परिज्ञातम् दृष्टम् दृष्टव्यम् एव वा ॥६।१०१।५॥

kazcit jJeyam parijJAtam dRSTam dRSTavyam eva vA ||6|101|5||

kazcit anta: prabuddha: asi /

kazcit bhrAnti: tvayA ujjhitA |

kazcit jJeyam parijJAtam \

dRSTam dRSTavyam eva vA

*sv.5 I hope that you have been inwardly awakened spiritually, and that you know what there is to be known and see what there is to be seen.

*vlm.5. Say, were you awakened in your inmost soul! and set at large beyond the region of error and darkness; say, have you known the knowable one, and seen what is to be seen?

FIRE.CREST—

भगवन् त्वत्प्रसादेन महाविभवभूमिका ।

bhagavan tvat.prasAdena mahA.vibhava.bhUmikA |

महती पदवी दृष्टा सर्वस्योर्ध्वम् स्थिता मया ॥६।१०१।६॥

mahatI padavI dRSTA sarvasya Urdhvam sthitA mayA ||6|101|6||

bhagavan tvat.prasAdena /

mahA.vibhava.bhUmikA |

mahatI padavI dRSTA \

sarvasya Urdhvam sthitA mayA

bhagavan tvat.prasAdena /

mahA.vibhava.bhUmikA |

mahatI padavI dRSTA sarvasya Urdhvam sthitA mayA ||6|101|6||

bhagavan tvat.prasAdena . Lord, by your grace =

mahA.vibhava.bhUmikA . x =

mahatI padavI dRSTA . the Great Path seen =

sarvasya urdhvam . high above all =

sthitA mayA . seated by me.

O Sir, it was by your good grace, that

I have beheld a great glory in the most high heaven of heavens.

*AB. mahA.vibhavo niratizaya*Anandas tal.lakSaNA bhUmikA | sarvasya hairaNya.garbha*Ananda*antasya viSaya*Ananda.jAtasya urdhvam utkarSakASTHAyAm sthitA ||6|101|

*vlm.6. Sikhidhwaja replied.O Sir, it was by your good grace, that I have beheld a great glory in the most high heaven of heavens.

सताम् विदित.वेद्यानाम् अहो वत महात्मनाम् ।

satAm vidita.vedyAnAm aho vata mahAtmanAm |

अपूर्व*एक*अमृत.मयः सङ्गः सार.फल.प्रदः ॥६।१०१।७॥

apUrva*eka*amRta.maya: saGga: sAra.phala.prada: ||6|101|7||

satAm vidita.vedyAnAm /

aho vata mahAtmanAm |

apUrva*eka*amRta.maya: \

saGga: sAra.phala.prada:

* satAm vidita.vedyAnAm

aho vata mahAtmanAm

... and it is boundless, primal, and deathless,

o Lotus.eyes

how was it not attained before by me, the state of Self?

apUrva*eka*amRta.maya: saGga: sAra.phala.prada:

*vlm.7. I have beheld a state of bliss which is full of ambrosial delight, never yet known to mortals and whose sight is the most ultimate reward of the wishes of the best and most intelligent men, and of saints and mahátmas of great and high souls.

*sv.6.7 SIKHIDHVAJA replied: Indeed, Lord, by your grace I have seen the supreme state.

जन्मना अपि मया लब्धम् यत् नाम न महामृतम् ।

janmanA api mayA labdham yat nAma na mahAmRtam |

तत् अद्य त्वत्.समासङ्गात् तेन एव आसादितम् स्वयम् ॥६।१०१।८॥

tat adya tvat.samAsaGgAt tena eva AsAditam svayam ||6|101|8||

janmanA api mayA labdham /

yat nAma na mahAmRtam |

tat adya tvat.samAsaGgAt \

tena eva AsAditam svayam

*jd. janmanA api mayA labdham yan nAma na mahAmRtam

This great nectar which is not got merely by my birth

tat adya tvat.samAsaGgAt

that is now from association with you

tena eva AsAditam svayam

only by that is itself attained...

*AB. sAmAnya*uktam viziSya vivRNoti janmanA iti | tena mahA.amRta.svarUpa.bhUtena eva mayA AnAdya.jJAnAnn alabhdam tad adya tvat.samAsaGgAt svayam eva anAyAsenAsAditam ||6|101| labdha a. met with; AsAdita a. put down; reached &c.

*vlm.8. It is in your society today, that I have felt a delight, to which I have never experienced in my life before.

*sv.8.9 How was it that it eluded my understanding so far?

*jd. janmanA api mayA labdham yan nAma na mahAmRtam . this great nectar which is not got merely by my birth = tat adya tvat.samAsaGgAt . that is now from association with you = tena eva AsAditam svayam = only by that is itself attained...

अनन्तम् आद्यम् अमृतम् च एतत् कमल.लोचन ।

anantam Adyam amRtam ca etat kamala.locana |

कथम् न आसादितम् अभूत् पूर्वम् आत्म.पदम् मया ॥६।१०१।९॥

katham na AsAditam abhUt pUrvam Atma.padam mayA ||6|101|9||

anantam Adyam amRtam \

ca etat kamala.locana |

katham na AsAditam abhUt \

pUrvam Atma.padam mayA

pUrvam Atma.padam mayA . x =

and it is boundless, primal, and deathless!

o Lotus.eyes

how was it not attained before, this state of Self, by me

*sv. How was it that it eluded my understanding so far?

KUMBHA.POT said—

मनसि उपशमम् याते त्यक्त.भोग*एषणे स्थिते ।

manasi upazamam yAte tyakta.bhoga*eSaNe sthite |

कषाय.पाके निर्वृते सर्व*इन्द्रिय.गणस्य च ॥६।१०१।१०॥

kaSAya.pAke nirvRte sarva*indriya.gaNasya ca ||6|101|10||

manasi upazamam yAte /

tyakta.bhoga*eSaNe sthite |

kaSAya.pAke nirvRte \

sarva*indriya.gaNasya ca

manasi upazamam yAte – when Mind has come to Quieting

when Mind has come to a peaceful end of wishing for abandoned pleasures

tyakta.bhoga*eSaNe sthite – when abandonment of enjoyment.wishing is its state

kaSAya.pAke nirvRte sarva*indriya.gaNasya ca . and when the ripening of impurity is ended...

*vwv.198.99/10.11 When the mind has become tranquil and has given up the desire for enjoyment and when the burning of attachment of the entire group of senses (to worldly objects) has been accomplished...

*Ott.moralisms #kaSAya. .adj.. impurity, *ch.Up. • degeneracy *Buddh. •.• Comp. *k.–pAka: . impurity when "cooking", develops consequences • . *k.nirvRta. .adj.. impurity extinguished •• also a bitter flavor & a color, variously given as the yellow or ochre (with implied dirtiness) of a monk's robe +

*sv. .. when the senses have also been rid of their colouring or covering.

* manasi upazamam yAte – when Mind has come to Quieting tyakta.bhoga*eSaNe sthite – when abandonment of enjoyment.wishing is its state kaSAya.pAke nirvRte sarva*indriya.gaNasya ca . and when the ripening of impurity is ended...

यान्ति चेतसि विश्रान्तिम् विमला* देशिक*उक्तयः ।

yAnti cetasi vizrAntim vimalA* dezika*uktaya: |

यथा सित*अंशुके शुद्धे बिन्दवः कुङ्कुम*अम्भसः ॥६।१०१।११॥

yathA sita*aMzuke zuddhe bindava: kuGkuma*ambhasa: ||6|101|11||

yAnti cetasi vizrAntim /

vimalA* dezika*uktaya: |

yathA sita*aMzuke zuddhe \

bindava: kuGkuma*ambhasa:

yAnti cetasi vizrAntim

When they go to Repose in the Awareness,

vimalA: dezika*uktaya:

the pure words of the teacher

yathA sita*aMzuke zuddhe

as in the cool clear rays (of the moon)

bindava: kuGkuma*ambhasa:

drops of saffron.water.

jd#diz #dezika.: a Guru or spiritual teacher; traveler.

*vwv.198.99/10.11 When the mind has become tranquil and has given up the for enjoyment and when the burning of attachment of the entire group of senses (to worldly objects) has been accomplished, the pure words of the preceptor rest in the mind (of the disciple) as drops of water colored by saffron (settle) on a pure white cloth.

*vlm.11. There arises a peace in the mind, which is purer than any earth born delight; and is as delightsome as the dew drops falling from flowers under the bright beams of cooling moonlight night.

*sv.11.12 (The previous efforts were not wasted, for)

कषयाणाम् अनन्तानाम् सम्भृतानाम् शरीरकैः ।

kaSayANAm anantAnAm sambhRtAnAm zarIrakai: |

स्व*वासना.स्वरूपाणाम् अद्य पाकः तव उदितः ॥६।१०१।१२॥

sva*vAsanA.svarUpANAm adya pAka: tava udita: ||6|101|12||

kaSayANAm anantAnAm /

sambhRtAnAm zarIrakai: |

sva*vAsanA.svarUpANAm \

adya pAka: tava udita:

kaSayANAm

of infusions . anantAnAm – of boundless . sambhRtAnAm . of accumulations = zarIrakai: . w embodied ones = sva.vAsanA.svarUpANAm – of Ur.own conditioned nature . adya pAka: tava udita: . now cooked/complete for you arisen.

*vlm.12. It is today, O prince, that your bad desires like the bitter taste of bodies, are bettered by your advancement in knowledge.

*sv.11.12 (The previous efforts were not wasted, for)

#sambhRta accumulated.

*VA . now your countless natural vasanas, accumulated by past bodies

(in past births), become ripened. what does kaSAya mean in the context? Unripe?

*AS:The word कषाय probably means something bitter, pungnt, decay. Typically कषाय refers to something bitter which is diluted and reduced by boiling. Often medicine is treated thus. So, here, these vasanas are about to be cooked (पाक). As a result, they are supposed to lose their original nature and all impurities fall off from the body like a ripe fruit (as in v. 13). P.S. These days, कषाय is used as a synonym for tea!
* kaSayANAm – of infusions . anantAnAm – of boundless . sambhRtAnAm . of accumulations = zarIrakai: . w embodied ones = sva.vAsanA.svarUpANAm – of Ur.own conditioned nature . adya pAka: tava udita: . now cooked/complete for you arisen.

देहान् मलानि सर्वाणि कालेन कमल*ईक्षण ।

dehAn malAni sarvANi kAlena kamala*IkSaNa |

साधो वृक्षात् फलानि इव पाकेन विगलन्ति अधः ॥६।१०१।१३॥

sAdho vRkSAt phalAni iva pAkena vigalanti adha: ||6|101|13||

dehAn malAni sarvANi /

kAlena kamala*IkSaNa |

sAdho vRkSAt phalAni iva \

pAkena vigalanti adha:

*AB. dehAl liGgadehAt | malAni rAgAdi.kaSAyA: pApAni ca ||6|101|

*sv.13 The various efforts made so far have attained fruition today and the impurities in the bodies have dropped away.

*vlm.13. It is by your holiness, O lotus.eyed prince, that the filth of your person is purged out; like the fruits of trees, falling off after they are ripened.

#pac #pAka.: ripening , ripeness (of fruit or of a boil) Ka1tyS3r. Mn. Var. Sus3r.; maturity , full development (as of the mind &c ) , completion , perfection , excellence Hariv. Ka1v. &c • ( √2. pac ; ifc. f(I). ) cooking , baking , roasting , boiling (trans. and intrans.) S3rS. Mn. MBh. &c

#gal #vigal vi>gal विगल् 1 P. To drop down, get loose; रतिविगलितबन्धे केशहस्ते सुकेश्याः V.4.1. To ooze or trickle. To melt away, be dissolved or melted, perish. y2012020 vigalita विगलित flowed away, dried up; dissolved; fallen down or out, slipped out of (tasmAt); come forth y2011013 • Disappeared, gone away; मयि विगलितप्रत्याशत्वाद्विवाहविधेः पुरा Māl.9.11 • Loose, dishevelled, disordered (as hair).

वासना*आत्मसु यातेषु मलेषु विमलम् सुखे ।

vAsanA*Atmasu yAteSu maleSu vimalam sukhe |

यत् वक्ति गुरुः अन्तः तत् विशति इषुः यथा विसे ॥६।१०१।१४॥

yat vakti guru: anta: tat vizati iSu: yathA vise ||6|101|14||

vAsanA*Atmasu yAteSu /

maleSu vimalam sukhe |

yat vakti guru: anta: tat \

vizati iSu: yathA vise

vAsanA Atmasu – vAsanA.Conditioning in self

yAteSu maleSu – having come to impurities

vimalam sukhe – immaculate in pleasure =

yad vakti gurur antas – what says the guru within =

tad vizati – that entering

iSur yathA vise – as an arow into a lotus.root

*vwv.200/14 Friend! When the impurities in the form of latent desires are purified, what the preceptor says enters (the heart of the disciple) like an arrow into the stalk of a lotus.

*sv.14 When thus one is freed from psychological conditioning and the impurities have been removed or purified, the words of the guru enter directly into the innermost core of one's being just as an arrow enters the stalk of the lotus.

*vlm.14. As the desire of the impure heart, becomes purified by reasons, it is then only capable of receiving the instructions of the wise, as the pipe draws the water inside. (Else advising the fool is folly or spreading pearls before swines).

कषाय.पाके सम्पन्ने त्वम् मया अद्य विबोधितः ।

kaSAya.pAke sampanne tvam mayA adya vibodhita: |

तेन अद्य एव तव अ.ज्ञान.क्षयः जातः महामते ॥६।१०१।१५॥

tena adya eva tava a.jJAna.kSaya: jAta: mahAmate ||6|101|15||

kaSAya.pAke sampanne /

tvam mayA adya vibodhita: |

tena adya eva tava a.jJAna.\kSaya: jAta: mahAmate

* kaSAya.pAke sampanne

when bitterness.cook/ripening is attained

tvam mayA adya vibodhita:

you by me now awakened/taught

tena adya eva tava aJAna.kSaya: jAta:

mahAmate

*sv.15 You have attained that state of purity and therefore you have been enlightened by my discourse ..

*vlm.15. After the bitterness of your disposition, was tempered by my lectures; you have been awakened today to your spiritual knowledge by me.

अद्य पक्व.कषायः त्वम् अद्य एव ज्ञान.संकथाम् ।

adya pakva.kaSAya: tvam adya eva jJAna.saMkathAm |

अद्य इह स*उपदेशः त्वम् अद्य एव असि प्रबुद्धवान् ॥६।१०१।१६॥

adya iha sa*upadeza: tvam adya eva asi prabuddhavAn ||6|101|16||

adya pakva.kaSAya: tvam /

adya eva jJAna.saMkathAm |

adya iha sa*upadeza: tvam \

adya eva asi prabuddhavAn

#kaS #kaSAya.: astringent MBh. xiv , 1280 and 1411 R. Sus3r. Pan5cat. BhP.; red , dull red , yellowish red (as the garment of a Buddhist bhikSu) MBh. Hariv. Mr2icch. Ya1jn5.; mn. a decoction or infusion Sus3r ; a reduction, by evaporation, of a liquid.

#pac #pakva cooked; prepared on a fire (opp. to Ama); (also applied to the milk in an udder); warmed (cf. <dviS.>); baked (as bricks or earthenware); ripe, mature (lit. and fig.) (also applied to a tree with ripe fruits); accomplished, perfect, fully developed (as the understanding, character &c.); decrepit, perishing,decaying; digested; • pakvam cooked food, dish; ripe corn; the ashes of a burnt corpse. y1023.026

*sv.16 .. and your ignorance has been dispelled.

*vlm.16. You are just now cleansed from your impurity, and immediately purified by your pure knowledge; even now it is that you have received my admonition, and have been instantly awakened to your knowledge.

शुभ*अशुभानाम् सर्वेषाम् कर्मणाम् अद्य संक्षयः ।

zubha*azubhAnAm sarveSAm karmaNAm adya saMkSaya: |

सत्सङ्ग.व्यपदेशेन तव निष्पत्तिम् आगतः ॥६।१०१।१७॥

satsaGga.vyapadezena tava niSpattim Agata: ||6|101|17||

zubha*azubhAnAm sarveSAm /

karmaNAm adya saMkSaya: |

satsaGga.vyapadezena \

tava niSpattim Agata:

* zubha*azubhAnAm sarveSAm karmaNAm . of all auspicious and inauspicious karmas =

adya saMkSaya: . now there is total destruction =

satsaGga.vyapadezena . by resorting to Good Company =

tava niSpattim Agata: . your fulfilment has come.

now all your karmas, good and bad,

have been removed; and it is by

resorting to Good Company

that your maturity has come.

*sv.17 By our satsanga (holy company) your karmas (actions and their residual impressions) have been destroyed.

*vlm.17. You are purged today, from the merits and demerits of your good and bad conduct; and it is by the influence of good society, that you have got a new life in you.

*jd.17 . zubha*azubhAnAm sarveSAm karmaNAm . of all auspicious and inauspicious karmas = adya saMkSaya: . now there is total destruction = satsaGga.vyapadezena . by resorting to Good Company = tava niSpattim Agata: . your fulfilment has come.

यावत् अस्य दिनस्य एष* पूर्व.भागः मही.पते ।

yAvat asya dinasya eSa* pUrva.bhAga: mahI.pate |

तावत् चेतः अहम् मम इति तव अ.ज्ञानम् बभूव ह ॥६।१०१।१८॥

tAvat ceta: aham mama iti tava a.jJAnam babhUva ha ||6|101|18||

yAvat asya dinasya eSa* /

pUrva.bhAga: mahI.pate |

tAvat ceta: aham mama iti \

tava a.jJAnam babhUva ha

up till the forenoon of this day,

Lord of the Earth, your ignorance

has uttered "I" and "mine", for such

till now has your unWisdom been.

*jd.18 . yAvat asya dinasya eSa: pUrva.bhAga: . up till the first half of this day = mahI.pate . o EarthLord =

tAvat ceta: aham.mama iti tava a.jJAnam babhUva ha

tAvac ca itas / cetas

up till then and hence / your Chetas Awareness ambiguously as often

aham.mama iti

as "I" and "mine"

tava ajJAnam babhUva ha

has your ignorance/unWisdom been.

*sv.18 Till this very forenoon you were filled with the false notions of 'I' and 'mine' on account of ignorance.

*vlm.18. It was before the midday of this day, that I have come to know the edification and regeneration of your soul to spiritual light.

इदानीम् मत्.वचः बोधात् चेतसि क्षयम् आगते ।

idAnIm mat.vaca: bodhAt cetasi kSayam Agate |

हृदयात् सम्.परित्यक्तेः सम्.प्रबुद्धः असि भूपते ॥६।१०१।१९॥

hRdayAt sam.parityakte: sam.prabuddha: asi bhUpate ||6|101|19||

idAnIm mat.vaca: bodhAt /

cetasi kSayam Agate |

hRdayAt sam.parityakte: \

sam.prabuddha: asi bhUpate

idAnIm mad.vaco=bodhAt . thus by realizing my words =

cetasi kSayam Agate – when chetas.Affectivity to decay has come =

hRdayAt samparityakte: . from the Heart in total abandonment =

samprabuddha: asi bhUpate – you're fully awakened, Lord of the Earth.

*vlm.19. I find you now, O prince, to be weakned in your mind, by your taking my words to your heart; and having now got rid of the feelings of your mind, you are awakened to your spiritual knowledge.

*sv.19.20.21 Now that on account of the light of my words the mind has been abandoned from your heart, you have been awakened fully, for ignorance lasts only so long as the mind functions in your heart.

हृदि यावत् मनःसत्ता तावत् अ.ज्ञान.संस्थितिः ।

hRdi yAvat mana:sattA tAvat a.jJAna.saMsthiti: |

चित्तेः चित्ततया त्यक्ते ज्ञानस्य अभ्युदयः भवेत् ॥६।१०१।२०॥

citte: cittatayA tyakte jJAnasya abhyudaya: bhavet ||6|101|20||

hRdi yAvat mana:sattA /

tAvat a.jJAna.saMsthiti: |

citte: cittatayA tyakte \

jJAnasya abhyudaya: bhavet

hRdi yAvan mana:sattA

Insofar asthe Suchness of Manas Mind is in the heart

tAvad ajJAna.saMsthiti:

thus far is ignorance/unWisdom established

citte: cittatayA tyakte

when the Affectivity of Chitta Affection is abandoned

jJAnasya abhyudayo bhavet

there is the sunrise of Wisdom.

*vlm.20. As long as the mind has its seat and operations in the heart of man, so long does it retain its companion of ignorance by its side; but no sooner doth the mind abandon its residence in the heart, than pure knowledge comes to shine forth in it as the midday light.

द्वित्व*एकत्व.दृशौ चित्तम् तदेव अ.ज्ञानम् उच्यते ।

dvitva*ekatva.dRzau cittam tadeva a.jJAnam ucyate |

एतयोः यः लयः दृष्टेः तत् ज्ञानम् सा परा गतिः ॥६।१०१।२१॥

etayo: ya: laya: dRSTe: tat jJAnam sA parA gati: ||6|101|21||

dvitva*ekatva.dRzau cittam /

tadeva a.jJAnam ucyate |

etayo: ya: laya: dRSTe: \

tat jJAnam sA parA gati:

* dvitva*ekatva=dRzau – duality/unity visions

cittam – affected

tadeva a.jJAnam ucyate – that indeed is called unWisdom

etayo: ya: laya: dRSTe: – what is the subsidence of these two in perception

taj jJAnam sA parA gati: . That is Wisdom, the perfect path.

*vlm.21. It is the suspense of the mind between unity and duality, that is called its ignorance; and it is the subsidence of these that is known as knowledge, and the way to the salvation of the soul.

प्रबुद्धः असि विमुक्तः असि त्यक्तम् चित्तम् त्वया नृप ।

prabuddha: asi vimukta: asi tyaktam cittam tvayA nRpa |

सत् असत्ता.मयत्वम् हि त्वया त्यक्तम् असत्.पदम् ॥६।१०१।२२॥

sat asattA.mayatvam hi tvayA tyaktam asat.padam ||6|101|22||

prabuddha: asi vimukta: asi /

tyaktam cittam tvayA nRpa |

sat asattA.mayatvam hi \

tvayA tyaktam asat.padam

you are awakened, you are free,

affective thought has been abandoned by you, Lord of Men

it's just a form of the really unreal, the unreal state being abandoned by you

*vlm.22. You are now awakened and emancipated, and your mind is driven away from your heart; you are now the reality and rescued from your unreality, and are set beyond this world of unreality.

*jd. prabuddha: asi . you are awakened, = vimukta: asi . you are free, = tyaktam cittam tvayA . the Affection has been abandoned by you, = nRpa . o Lord of Men, = sad.asattA.mayatvam hi . just a construct of Such.unSuch.ness = tvayA tyaktam asat.padam . the unSuch state being abandoned by you.

वीतशोकः निरायासः निःसङ्गः अनन्य* आत्मवान् ।

vItazoka: nirAyAsa: ni:saGga: ananya* AtmavAn |

महोदयः मुनिः मौनी स्वरूपे तिष्ठ निर्मले ॥६।१०१।२३॥

mahodaya: muni: maunI svarUpe tiSTha nirmale ||6|101|23||

vItazoka: nirAyAsa: /

ni:saGga: ananya* AtmavAn |

mahodaya: muni: maunI \

svarUpe tiSTha nirmale

**vItazoka.free.from.grief

**nirAyAsa.untroubled

**ni:saGga.without.Connexion

*sv.23 Remain established in the infinite consciousness, freed from sorrow, from striving and from all attachment.

*vlm.23. Rest in the pure state of thy soul, by being devoid of cares and anxieties; abandoning all society and relying your soul in no body and in nothing here; and by your becoming as the devout and Divine and silent sage or saint or muni.

FIRE.CREST—

एवम् हि भगवन् जन्तोः मूर्खस्य एव अस्ति चित्त.भूः ।

evam hi bhagavan janto: mUrkhasya eva asti citta.bhU: |

प्रबुद्धस्य न तत् ज्ञस्य चित्तम् नाम किल प्रभो ॥६।१०१।२४॥

prabuddhasya na tat jJasya cittam nAma kila prabho ||6|101|24||

evam hi bhagavan janto: /

mUrkhasya eva asti citta.bhU: |

prabuddhasya na tat jJasya \

cittam nAma kila prabho

evam hi . so it is, Lord.bhagavan : janto: mUrkhasya eva asti citta.bhU: . for a foolish person there is an Affective ground . prabuddhasya . for one awakened, a That.knower, there is nothing called Affection: is that right, sir? . na taj.jJasya cittam nAma kila prabho.

so it is, Lord.bhagavan

for a foolish person there is an Affective ground

for one awakened, a That.knower, there is nothing called Affection

is that right, sir

*vlm. So I see sir, that all ignorant people rely mostly on their minds; but the few that are awakened to the knowledge of God, do not mind their minds.

*jd. evam hi . so it is, Lord.bhagavan : janto: mUrkhasya eva asti citta.bhU: . for a foolish person there is an Affective ground . prabuddhasya . for one awakened, a That.knower, there is nothing called Affection: is that right, sir? . na taj.jJasya cittam nAma kila prabho.

जीवन्मुक्ताः तत् एते हि विहरन्ति कथम् वद ।

jIvanmuktA: tat ete hi viharanti katham vada |

अविद्यमान.मनसः युष्मत् आद्याः तथा नराः ॥६।१०१।२५॥

avidyamAna.manasa: yuSmat AdyA: tathA narA: ||6|101|25||

jIvanmuktA: tat ete hi /

viharanti katham vada |

avidyamAna.manasa: \

yuSmat AdyA: tathA narA:

* jIvanmuktA: – those Living.Free . tat ete hi . That they too = viharanti katham vada . proceed how tell.me = avidyamAna.manasa: . unknowing Minds = yuSmad AdyA: tathA narA: . you and thus other Humans.

*AB. tat tarhi ||

*vlm.25. Now sir, please to tell me, how the living liberated men conduct themselves in their lifetime in this world; and how do these unmindful men like yourself, manage yourselves herein.

*sv.25.26 How does he live and function here without a mind?

*jd. jIvanmuktA: – those Living.Free . tat ete hi . That they too = viharanti katham vada . proceed how tell.me = avidyamAna.manasa: . unknowing Minds = yuSmad AdyA: tathA narA: . you and thus other Humans.

इति मे कथय अ.शेषम् अन्यै: स्व.वचन*अंशुभि: ।

iti me kathaya a.zeSam anyai: sva.vacana*aMzubhi: |

हार्दम् तम: मे निपुणम् एवम्.प्रायै: प्रमार्जय ॥६।१०१।२६॥

hArdam tama: me nipuNam evam.prAyai: pramArjaya ||6|101|26||

iti me kathaya a.zeSam /

anyai: sva.vacana*aMzubhi: |

hArdam tama: me nipuNam \

evam.prAyai: pramArjaya

iti me kathaya azeSam – so explain this completely =

anyai: sva.vacana*aMzubhi: . with your own illuminating insight =

hArdam tama: me nipuNam – in the Heart darkness for me complete

evam.prAyai: – w such kinds

pramArjaya – rub.away . x

*vlm.26. O! tell me fully and dispel by the lustre of your glowing words, the deep darkness that is seated in my heart.

*sv.25.26 How does he live and function here without a mind?

KUMBHA.POT said—

यथा वदसि, तत्त्व.ज्ञ, तत् तथा एव हि न अन्यथा ।

yathA vadasi, tattva.jJa, tat tathA eva hi na anyathA |

चित्तम् हि जीवन्मुक्तानाम् न अस्ति अङ्कुर* इव अश्मनाम् ॥६।१०१।२७॥

cittam hi jIvanmuktAnAm na asti aGkura* iva azmanAm ||6|101|27||

yathA vadasi, tattva.jJa, /

tat tathA eva hi na anyathA |

cittam hi jIvanmuktAnAm \

na asti aGkura* iva azmanAm

yathA vadasi . as you say, =

tattvajJa . Knower of That, =

tat tathA eva hi na anyathA . x =

cittam hi jIvanmuktAnAm – since Affective mind does not exist for those Living.Free,

na asti . x =

aGkura iva azmanAm – like a sprouting stone.

*vlm.27. Kumbha replied.—All that you say prince, is exact and incontrovertible truth; the minds of the living liberated men are dead in themselves, and like blocks of stone, never vegitate nor sprout forth in the wishes.

*jd. yathA vadasi . as you say, = tattvajJa . a Knower of That, = tat tathA eva hi na anyathA . x = cittam hi jIvanmuktAnAm – since Affective mind does not exist for those Living.Free. na asti . x aGkura iva azmanAm – like a sprouting stone.

पुनर्.जनन.योग्या या वासना घन.वासना ।

punar.janana.yogyA yA vAsanA ghana.vAsanA |

सा प्रोक्ता चित्त.शब्देन न सा तज्ज्ञस्य विद्यते ॥६।१०१।२८॥

sA proktA citta.zabdena na sA tajjJasya vidyate ||6|101|28||

punar.janana.yogyA yA /

vAsanA ghana.vAsanA |

sA proktA citta.zabdena \

na sA tajjJasya vidyate

* punar.janana.yogyA yA vAsanA

the vAsanA which is connected with rebirth = ghana.vAsanA . is the thick/dense vAsanA = sA proktA citta.zabdena . that is specified by the term "chitta Affection" = na sA tajjJasya vidyate = it is not known by the That.knowers.

the vAsanA.matrix which is brings.about rebirth

is the dense Conditioning which is indicated by the term "chitta.Affection"

it is not known.to.be for a That.knower

*sv.28 What is the mind? The psychological conditioning or limitation which is dense and which leads to rebirth is known as mind: this is absent in the liberated sages.

*vlm.28. The gross desire that germinates in its wishes, which become the causes of the regeneration of men in some form or other, is known by the name of mind; and which becomes altogether extinct in men, knowing the truly knowable one.

*jd.28 . punar.janana.yogyA yA vAsanA . the vAsanA which is connected with rebirth = ghana.vAsanA . is the thick/dense vAsanA = sA proktA citta.zabdena . that is specified by the term "chitta Affection" = na sA tajjJasya vidyate = it is not known by the That.knowers.

यया वासनया तज्ज्ञा* विहरन्ति इह मर्मसु ।

yayA vAsanayA tajjJA* viharanti iha marmasu |

ताम् त्वम् सत्त्व*अभिधाः विद्धि पुनर्.जनन.वर्जिताम् ॥६।१०१।२९॥

tAm tvam sattva*abhidhA: viddhi punar.janana.varjitAm ||6|101|29||

yayA vAsanayA tajjJA* /

viharanti iha marmasu |

tAm tvam sattva*abhidhA: viddhi \

punar.janana.varjitAm

yayA vAsanayA . by.means.of which vAsanA.matrix =

tajjJA: viharanti iha – ThatKnowers proceed here in the world

marmasu . x =

tAm tvam sattva*abhidhA: viddhi . x =

punar.janana.varjitAm . free from rebirth.

*sv.29 The liberated sages live with the help of the mind which is free from conditioning and which does not cause rebirth.

*vlm.29. The desire which guides the knowers of truth, in this life of action (or the active life) in the world; is known by the name of goodness (satwa), and which is unproductive of future birth.

जीवन्मुक्ता* महात्मानः सत्त्व.स्थाः संयत.इन्द्रियाः ।

jIvanmuktA* mahAtmAna: sattva.sthA: saMyata.indriyA: |

विहरन्ति गत*असङ्गम् न चित्त.स्थाः कदा.चन ॥६।१०१।३०॥

viharanti gata*asaGgam na citta.sthA: kadA.cana ||6|101|30||

jIvanmuktA* mahAtmAna: /

sattva.sthA: saMyata.indriyA: |

viharanti gata*asaGgam\

na citta.sthA: kadA.cana

* jIvanmuktA: mahAtmAna: . Living.Free mahAtmas =

na citta.sthA: kadA.cana – not set in the Affection anywhen.

*sv.30 It is not mind at all but pure light (sattva). The liberated ones live and function here established in this sattva, not in the mind.

*vlm.30. The great souled and living liberated men, being placed in their quality of goodness and having their organs under control; do not place any reliance in their minds.

#hR .> #vihR viharati vi>hR विहृ 1 Par. To take away, seize away.• To remove, destroy. • To let fall, shed (as tears); as in bASpam viharati बाष्पं विहरति. • To pass (as time). • To amuse oneself, sport, play; विहरति हरिरिह सरसवसन्ते Gīt.1; गन्धमादनवनं विहर्तुं गता V.4; U.3.6. • to disperse (clouds, opp. to saMhR) • (with talAt talam) to shift, let pass from hand to hand • (esp.) to walk or roam about for pleasure, divert one's self (with mRgayAm, 'to go about hunting' VR.): Desid., See vijihIrSA vijiharSu vihRtya having wandered (for pleasure). y1027.019, y2014.035

मूढम् चित्तम् चित्तम् आहुः प्रबुद्धम् सत्त्वम् उच्यते ।

mUDham cittam cittam Ahu: prabuddham sattvam ucyate |

अ.प्रबुद्धा* हि चित्त.स्थाः सत्त्व.स्थाः तु महाधियः ॥६।१०१।३१॥

a.prabuddhA* hi citta.sthA: sattva.sthA: tu mahAdhiya: ||6|101|31||

mUDham cittam cittam Ahu: /

prabuddham sattvam ucyate |

a.prabuddhA* hi citta.sthA: \

sattva.sthA: tu mahAdhiya:

mUDham cittam – foolish Affection

cittam Ahu: – affected they.say

prabuddham – awakened

sattvam ucyate – is said to be reality

a.prabuddhA hi citta.sthA: – for unawakened are the set.in.Affection

sattva.sthA: tu mahAdhiya: – buy set in reality are Great.Thinkers

*vwv.2418/31b.32a. They call the stupid mind as the mind. The enlightened (mind) is called "Being". The mind is born again. "Being" is not born again.

*sv.31 The ignorant and inert mind is mind; the enlightened mind is known as sattva. The ignorant live in their mind, the enlightened ones live in sattva.

*vlm.31. The darkened mind is called the mind, but the enlightened one is known as the principle of goodness; the unenlightened rely in their minds, but enlightened men of great understanding confide in their goodness only.

भूयः प्रजायते चित्तम् सत्त्वम् भूयः न जायते ।

bhUya: prajAyate cittam sattvam bhUya: na jAyate |

अ.प्रबुद्धस्य बन्धः अस्ति न प्रबुद्धस्य भूपते ॥६।१०१।३२॥

a.prabuddhasya bandha: asti na prabuddhasya bhUpate ||6|101|32||

bhUya: prajAyate cittam /

sattvam bhUya: na jAyate |

a.prabuddhasya bandha: asti \

na prabuddhasya bhUpate

bhUya: prajAyate cittam –

Affection is produced again

sattva.Clarity

. bhUyas na jAyate –

is not born again

a.prabuddhasya bandha: asti –

it is bondage for the unawakened

na prabuddhasya –

not for the awakened,

bhUpate –

Protector of the Earth.

*vwv.2418/31b.32a. They call the stupid mind as the mind. The enlightened (mind) is called "Being". The mind is born again. "Being" is not born again.

*vlm.32. The mind is repeatedly born with the body, but the nature of goodness is never reborn any more; the unawakened mind is under perpetual bondage, but the enlightened soul is under no restraint.

*sv.32.33 You have attained to the state of sattva (the unconditioned mind) on account of your supreme renunciation.

*jd. bhUya: prajAyate cittam – Affection is produced again = sattva.Clarity . bhUyas na jAyate – is not born again = a.prabuddhasya bandha: asti – it is bondage for the unawakened = na prabuddhasya – not for the awakened, = bhUpate – Protector of the Earth.

सत्त्ववान् असि संजातः महात्यागी स्थितः भवान् ।

sattvavAn asi saMjAta: mahAtyAgI sthita: bhavAn |

अशेषेण त्वया चित्तम् त्यक्तम् अद्य इति वेद्मि अहम् ॥६।१०१।३३॥

azeSeNa tvayA cittam tyaktam adya iti vedmi aham ||6|101|33||

sattva.Suchness/reality.vAn.like AsIt.was saMjAta*:/

**mahAtyAgI.Great.Forsaker sthita.situate/existing: **bhavAn.hey.sir |

azeSeNa* tvayA.by.you citta.Affective.mind.m \

**tyakta.abandoned/renounced/forsaken.m Adya.original/primal iti.so vedmi.know aham.I

sattvavAn asi saMjAta: mahAtyAgI sthita: . x =

bhavAn . Your Beingness =

azeSeNa tvayA cittam . x =

tyaktam adya iti vedmi aham . x.

*satva appears in my three eds. (but sattva in ABComm.).

*vlm.33. Now sir, you are become of the nature of goodness, and deservest* the title of the abandoner of all things; and I understand you to have quite got rid of the propensities of your mind. [*vlm cannot handle his fake Biblical style—shd be either "thou hast become" or "you deserve"—can't ride two horses at once. jd]

*sv.32.33 You have attained to the state of sattva (the unconditioned mind) on account of your supreme renunciation.

समस्त.वासना*उन्मुक्तः राजन् अद्य एव राजसे ।

samasta.vAsanA*unmukta: rAjan adya eva rAjase |

आकाश.साम्यम् आयातम् मन्ये तव मुने मनः ॥६।१०१।३४॥

AkAza.sAmyam AyAtam manye tava mune mana: ||6|101|34||

samasta.vAsanA*unmukta: /

rAjan adya eva rAjase |

AkAza.sAmyam AyAtam \

manye tava mune mana:

samasta.vAsanA*unmukta: . x =

rAjan . Your Majesty =

adya eva rAjase – today indeed you shine =

AkAza.sAmyam AyAtam . x =

manye tava mune mana: . I think, muni, is your Mind.

*sv.34 The conditioned mind has been totally renounced, of this I am convinced. Your mind has become like pure infinite space.

*vlm.34. I find you today as brilliant as the full moon, freed from the shadows of the eclipse; and your mind to have become as the lucid as the clear firmament, without any tinge in it.

शमम् प्राप्तः असि परमम् सिद्धः सम.समस्थितिः ।

zamam prApta: asi paramam siddha: sama.samasthiti: |

अयम् हि स* महात्यागः सर्वम् यत् तत् सम्.उज्झितम् ॥६।१०१।३५॥

ayam hi sa* mahAtyAga: sarvam yat tat sam.ujjhitam ||6|101|35||

zamam prApta: asi paramam /

siddha: sama.samasthiti: |

ayam hi sa* mahAtyAga: \

sarvam yat tat sam.ujjhitam

zamam prApta: asi paramam . you have got supreme peace = siddha: sama.samasthiti: . attained the Equal State = ayam hi sa: mahAtyAga: . for this is that Great Abandoning = sarvam yat – what is all = tat samujjhitam – that remains.

you

have got supreme peace

having attained the Equal State

for this is the Great Abandoning

what is all as That remains

*sv.35 You have reached the state of complete equilibrium which is the state of perfection. This is the total renunciation in which everything is abandoned without residue.

*vlm.35. You have got that equanimity, which is characteristic of the cosummate yogi; this is called that total renunciation of all, which you exhibit in yourself.

*jd.35 . zamam prApta: asi paramam . you have got supreme peace = siddha: sama.samasthiti: . attained the Equal State = ayam hi sa: mahAtyAga: . for this is that Great Abandoning = sarvam yat – what is all = tat samujjhitam – that remains.

स्वर्ग*अपवर्ग.वित्त*आदि तपः दान+फल=आदि अपि ।

svarga*apavarga.vitta*Adi tapa: dAna+phala=Adi api |

प्रबुद्ध.मेधया साधो धिया परम.बोधया ॥६।१०१।३६॥

prabuddha.medhayA sAdho dhiyA parama.bodhayA ||6|101|36||

svarga*apavarga.vitta*Adi /

tapa: dAna+phala=Adi api |

prabuddha.medhayA sAdho \

dhiyA parama.bodhayA

* svarga*apavarga.vitta*Adi – heavenly fulfilment is gained

tapo.dAna.phala*Adi api – as the fruit of austerity and charity

prabuddha.medhayA – by awakened intelligence, sAdhu,

dhiyA parama.bodhayA – by thotful realization of the Absolute

...

*sv.36 What sort of happiness (destruction of sorrow) does one gain through austerities?

*vlm.36. The enlightened understanding is freed from the trammels, of its desire of heaven and future rewards, and its observance of austerities and charity, by means of its superior knowledge. (The divine knowledge is called the superior or pará.vidyá in opposition to the worldly or aparávidhà).

#vRj to twist; avert. #apavRj .> #apavarga –m.. [Fulfilment], completion, end (e.g. #paJcApavarga, coming to an end in five days); the emancipation of the soul from bodily existence NS1.1.2, exemption from further transmigration; final beatitude; restriction (of a rule); •.• #svargApavarga Heaven and Fulfilment.

#midh .> #medhas, #medhA .f.. mental vigour or power, intelligence, prudence, wisdom (pl. products of intelligence, thoughts, opinions) RV. &c • #medhya suitable for sacrifice; full of sap, vigorous; wise. • #amedhya. not suitable for sacrifice • #amedhya .n.. fæces, excrement, shit.

#vid .> #vitta .mfn.. known , understood (in comp.) • celebrated , notorious , famous for (comp.) daz. •• found , acquired , gained , obtained , possessed AV. • caught or seized by (instr. or comp.) kaux. •• #vittA .f.. taken , married (as a woman) S3Br. •• #vittam anything found , a find AitBr. ; (in later language also pl.) acquisition , wealth , property , goods , substance , money , power RV. &c. &c.

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

तपः नाम कियत् मात्र.दुःख.क्षय.करम् भवेत् ।

tapa: nAma kiyat mAtra.du:kha.kSaya.karam bhavet |

क्षय*अतिशय.निर्मुक्तः यत् सुखम् समतामयम् ॥६।१०१।३७॥

kSaya*atizaya.nirmukta: yat sukham samatAmayam ||6|101|37||

tapa: nAma kiyat mAtra./du:kha.kSaya.karam bhavet |

kSaya*atizaya.nirmukta: \

yat sukham samatAmayam

*sv.37 Supreme and unending happiness is attained only through utter equanimity.

*vlm.37. All austerities and mortifications, serve but to procure a short lived cessation of pain; but the happiness which is wholly free from its decay, is to be found only in one's equanimity and indifference under all circumstances of life. (The original word is samalá or the sameness or evenness of disposition at all times).

तत् सत् तत् वस्तु तत् किम्.चित् न तु स्वर्ग*आदि भङ्गुरम् ।

tat sat tat vastu tat kim.cit na tu svarga*Adi bhaGguram |

भाव*अभावैः उपारूढम् स्थित*अधिगत.वेदनम् ॥६।१०१।३८॥

bhAva*abhAvai: upArUDham sthita*adhigata.vedanam ||6|101|38||

tat sat tat vastu tat kim.cit /

na tu svarga*Adi bhaGguram |

bhAva*abhAvai: upArUDham \

sthita*adhigata.vedanam

tat sat . That is So =

tad vastu . That is substantial =

tat kim.cit na tu . x =

svarga*Adi bhaGguram . x =

bhAva*a.bhAvai: upArUDham . x =

sthita*adhigata.vedanam . x.

*sv.38 What sort of happiness is that which is gained in heaven?

*vlm.38. That thing must be truly good, which is different from the enjoyment of temporary bliss of heaven, and altogether different from an existent pleasure, which is both preceded as well as followed by pain.

स्वर्गो नाम कि मानन्दः सो ऽपि संदेहसंस्थितः ।

svarga: nAma kim Ananda: sa: api saMdeha.saMsthita: |

अप्राप्तस्वात्मसंसिद्धेः क्रियाकाण्डः शुभो भवेत् ॥६।१०१।३९॥

a.prApta.sva.Atma.saMsiddhe: kriyAkANDa: zubha: bhavet ||6|101|39||

svarga: nAma kim Ananda: /

sa: api saMdeha.saMsthita: |

a.prApta.sva.Atma.saMsiddhe: \

kriyAkANDa: zubha: bhavet

svarga: nAma kim Ananda:

is Heaven Happiness? =

*sv.39 He who has not attained self.knowledge tries to snatch a little pleasure through the performance of some rituals.

*vlm.39. We are all doubtful of the happiness, that most await on us hereafter in heaven; and what are our religious acts, but for the purpose of procuring some happiness to those, who are unacquainted with the consummate felicity of their souls, derived from their spiritual knowledge.

येन न आसादितम् हेम रीतिम् किम् स* परित्यजेत् ।

yena na AsAditam hema rItim kim sa* parityajet |

चूडाला.आदि.समासङ्गात् भवेत् ज्ञत्वम् सुखेन ते ॥६।१०१।४०॥

cUDAlA.Adi.samAsaGgAt bhavet jJatvam sukhena te ||6|101|40||

yena na AsAditam hema /

rItim kim sa* parityajet |

cUDAlA.Adi.samAsaGgAt \

bhavet jJatvam sukhena te

*sv.40 One who does not have gold clings to copper! O royal sage, you could easily have become wise with the help of Cudala.

*vlm.40. Let they use their ornaments of brass, who have no gold ornaments for their persons; so let the ignorant adhere to their ritual and not the wise who are quite happy in their knowledge. But you, O prince, have happily come both to your knowledge and happiness in the company of Chudála and others.

AS. BTW, I found the like 1 of v. 40 interesting:

Would someone who has not (yet) found gold, discard brass?

I did not know that रीति also means brass! (AB calls it पित्तल).

It apparently also means iron rust, oxides formed on heated metals etc.

तत् किम् अर्थम् अनर्थे अस्मिन् निमग्नः त्वम् तपोमये ।

tat kim artham anarthe asmin nimagna: tvam tapomaye |

आश्रम.आदि.विकल्पान् अ.साध्यस्य अद्य कु.कर्मणः ॥६।१०१।४१॥

Azrama.Adi.vikalpAn a.sAdhyasya adya ku.karmaNa: ||6|101|41||

tat kim artham anarthe asmin /

nimagna: tvam tapomaye |

Azrama.Adi.vikalpAn a.sAdhyasya adya ku.karmaNa: ||6|101|41||

tat kim artham . what good is that? =

anarthe asmin – in this inutility =

nimagnas tvam – you are immersed =

tapas.maye – in the mode of tapas.Austerity =

*sv.41 Why did you have to indulge in this useless and meaningless austerity?

*vlm.41. Why therefore are you devoted in vain, to the observance of your austerities; because the mortifications and penance of asceticism, are preseribed for the expiation of the prior misdeeds of men: (and neither for their salvation or eternal felicity of the souls).

तत्किमर्थमनर्थेऽस्मिन्निमग्नस्त्वं तपोमये ।

आश्रमादिविकल्पांशसाध्यस्याद्य कुकर्मणः ।। ४१

VA . second line is not clear

AS:
The AB commentary explains in detail.
Why are you immersed (निमग्नः) in this disaster (अनर्थ) of inferior actions (कुकर्मणः) which only succeed by practicing numerous alternative practices starting with following the rules of आश्रम .(and further details of action).

आद्यन्तौ अस्य सु.मते मध्य* एव सुखम् स्म भोः ।

Adyantau asya su.mate madhya* eva sukham sma bho: |

यतः ते समयः जातः यस्मिन् परिणमन्ति ते ॥६।१०१।४२॥

yata: te samaya: jAta: yasmin pariNamanti te ||6|101|42||

* Ady.antau asya . in its beginning and end =

su.mate . clever man =

madhye eva – between also

sukham sma bho: . to pleasure surely Sir =

yata: te – having come you

samaya: jAta: . x =

yasmin – in which

pariNamanti te – they assume.form.

*sv.42 It has a beginning and an end, and in the middle there is an appearance of happiness.

*vlm.42. The beginning and end of asceticism are both attended with pain, the middle alone promises a short and temporary happiness; and as mortifications are mere preparatory to the purification of the soul, (it is better to acquire this purity by divine knowledge, than by the painful practices of hermitage).

तपःरूपा* विकल्प*अंशाः तत्र बद्ध.पदः भव ।

tapa:rUpA* vikalpa*aMzA: tatra baddha.pada: bhava |

चित् व्योम्नः नभसः अत्यच्छात् सर्वे भावाः समुत्थिताः ॥६।१०१।४३॥

cit vyomna: nabhasa: atyacchAt sarve bhAvA: samutthitA: ||6|101|43||

* tapas.rUpA: vikalpa*aMzA: . x =

tatra baddha.pada: bhava . x =

cid.vyomna: nabhasA ati.acchAt – x

sarve bhAvA: samutthitA: . x.

*sv.43 However, your austerity has in a way led to this spiritual awakening. Now remain rooted in wisdom.

*vlm.43. Remain steady in that pure knowledge, which is said to be the result of penitence; and the purity of the soul being had with the clearness of the intellectual sphere, all things and thoughts will be as perspicuous to view as in the clear light of the sky.

तथा एव परिदृश्यन्ते तत्र एव विलयम् गताः ।

tathA eva paridRzyante tatra eva vilayam gatA: |

इदम् कार्यम् इदम् न इति संकल्पा* ब्रह्म.बिन्दवः ॥६।१०१।४४॥

idam kAryam idam na iti saMkalpA* brahma.bindava: ||6|101|44||

tathA eva paridRzyante –

and thus they appear to be = tatra eva vilayam gatA: .

there too they come to dissolve + idam kAryam idam na . "This is to be done, this not" = iti saMkalpA: brahma.bindava: . such conceptions are bits of the Immensity.

*sv.44 It is in the infinite consciousness that all these realities and even the unreal notions arise and into it they dissolve. Even ideas like This is to be done' and 'This is not to be done' are droplets of this infinite consciousness.

*vlm.44. All things are seen to rise and disappear in the vacuous sphere of the divine intellect, and the thoughts of our good and bad actions, are as the drops of rain which mix with the waters of the immeasurable ocean of the Divine soul.

* tathA eva paridRzyante – and thus they appear to be = tatra eva vilayam gatA: . there too they come to dissolve + idam kAryam idam na . "This is to be done, this not" = iti saMkalpA: brahma.bindava: . such conceptions are bits of the Immensity.

बन्ध्यम् शिखिध्वज त्यक्त्वा पूर्णम् एव समाश्रय ।

bandhyam zikhidhvaja tyaktvA pUrNam eva samAzraya |

इष्टम् मे प्रार्थयस्व इति तथा एव प्रार्थ्यते सखे ॥६।१०१।४५॥

iSTam me prArthayasva iti tathA eva prArthyate sakhe ||6|101|45||

* bandhyam –

what is barren/bindable . zikhidhvaja.Firecrest, . tyaktvA – having abandoned . pUrNam eva samAzraya – only to Fulness have recourse =

iSTam me prArthayasva iti – whatever you wish ask me . tathA eva prArthyate sakhe – thus only ask as a friend.

*vlm.45. Therefore, O sikhidhwaja, abandon the barren soil (of rituals), and resort to the abundant field (of divine knowledge); and ask of me to know your best good, as men desire to know of their best friends.

* bandhyam – what is barren, zikhidhvaja.Firecrest, . tyaktvA – having abandoned . pUrNam eva samAzraya – only the Fulness have recourse to = iSTam me prArthayasva iti – whatever you wish ask me . tathA eva prArthyate sakhe – thus only ask as a friend.

स्त्रिया तथा एव स* कथम् दयितः प्रार्थ्यते स्वयम् ।

striyA tathA eva sa* katham dayita: prArthyate svayam |

संकल्प.रचितान् एतान् भावान् आपद.भासुरान् ॥६।१०१।४६॥

saMkalpa.racitAn etAn bhAvAn Apada.bhAsurAn ||6|101|46||

* striyA tathA eva x

sa* katham dayita: prArthyate svayam . x =

saMkalpa.racitAn etAn – these conceptual constructs =

bhAvAn Apada.bhAsurAn – x

...

*sv.46 All these (austerity, etc. ) are indirect methods.

*vlm.46. As a wife that requires her husband, refrains from asking petty things of him; so should you refrain from asking of triffling blessings from thy God, if thou dost require thy communion with him. And know the objects of thy desire, are not always for thy good. (Therefore let his will be done and not their).

*var. KG <Apata>, AB <Apada>, TPD <Apada> *AB. .. Apada iva a.bhAsurAn a.ramaNIyAn ||6|101|

गृह्णन्ति न महात्मानः प्राज्ञा जल.रवीन् इव ।

gRhNanti na mahAtmAna: prAjJA jala.ravIn iva |

स्वर्ग.मोक्ष.आदि=फलदम् यत् किम्.चित् सर्वम् एव तत् ॥६।१०१।४७॥

svarga.mokSa.Adi=phaladam yat kim.cit sarvam eva tat ||6|101|47||

* gRhNanti na mahAtmAna: – the mahAtmas do not grasp

prAjJA: jala.ravIn iva – as the wise do not grasp the sun in the water.

svarga.mokSa*Adi.phaladam yat – what bears fruits of Heaven or Freedom

kim.cit sarvam eva tat . x.

*sv.47 Why should one not adopt the direct method of self.knowledge?

*vlm.47. As no wise man runs to grasp the sun, in his reflexion in the water; so should you never pursue after the pleasures of heaven or felicity of liberation, after thou hast found him in thy own spirit. (Better to posses the whole god than pray for a partial blessing).

*VA . having abandoned actions, which bring the any results, like

svarga, moksha etc, be that light, which is seen as everything.

*AS: The top line is 47.2 and it completes the line 47.1.
It is saying that:
Anything which results in outcomes like स्वर्ग.मोक्ष etc. just like that (like the images of the sun in water जलरवि). They look bright but there is no point in grabbing them!

त्यक्त्वा सम.सम*आभासः यः असि असौ एव वै भव ।

tyaktvA sama.sama*AbhAsa: ya: asi asau eva vai bhava |

सत्त्वम् सत्त्वेन नाशेन नाश्यम् हि विगत.स्पृहः ॥६।१०१।४८॥

sattvam sattvena nAzena nAzyam hi vigata.spRha: ||6|101|48||

* tyaktvA – having abandoned

sama.samAbhAsa: ya: . appearing as a likeness what

asi asau eva vai . you are is just This so =

bhava . be =

sattva.Clarity –

w sattva.Clarity –

nAzena – w destruction =

nAzyam hi vigata.spRha: . x.

*vlm.48. Forsake what is unstable, though it may appear as stable tothee; and thou always stable, by leaving the unstable to perish by itself. (i. e. All adscititious properties are unstable).

*sv.48.49 That which has been described as sattva should be renounced by the sattva itself that is, by total freedom from it or by nonattachment to it.

स्वर्गमोक्षादिपहलदं यत्किंचित्सर्वमेव तत् ।। ४७

त्यक्त्वा समसमाभासो योऽस्यसावेव वै भव ।

*VA . having abandoned actions, which bring the any results, likesvarga, moksha etc, be that light, which is seen as everything.

*AS: The top line is 47.2 and it completes the line 47.1. It is saying that: Anything which results in outcomes like स्वर्ग.मोक्ष etc. just like that (like the images of the sun in water जलरवि). They look bright but there is no point in grabbing them!
#bhA .> #AbhA .> #samAbhA . *samAbhAti, to appear like (iva) MBh.

पदार्थ*ओघम् इमम् गृह्णन् तिष्ठ अ.स्पन्दित.चित्त.भूः ।

padArtha*ogham imam gRhNan tiSTha a.spandita.citta.bhU: |

अ.परिस्पन्द.चित्तस्य संसृतिः न इह धावति ॥६।१०१।४९॥

a.parispanda.cittasya saMsRti: na iha dhAvati ||6|101|49||

padArtha*ogham imam gRhNan x

tiSTha a.spandita.citta.bhU: |

a.parispanda.cittasya x

saMsRti: na iha dhAvati . x

grasping this abundance of things

remain

without stimulating the affective base

for the unstimulated Affection

the course of creation does not run here.

*vlm.49. Knowing the instability of things, preserve the stability of thy mind, because the motionless mind perceives no fluctuation of its thoughts, nor the changes and motions of things (as in sound sleep).

पौरुष.प्रभवा साधो विपत्तिः हि मतौ तथा ।

pauruSa.prabhavA sAdho vipatti: hi matau tathA |

यानि यानि इह दुःखानि प्रस्फुरन्ति जगत्.त्रये ॥६।१०१।५०॥

yAni yAni iha du:khAni prasphuranti jagat.traye ||6|101|50||

* pauruSa.prabhavA . x =

o sAdhu =

vipatti: hi matau tathA . x =

yAni.yAni iha du:khAni . x =

prasphuranti jagat.traye – (when) they are projected in the Triple World.

*vlm.50. All our evils proceed, from the acts of our bodies, as well as from the thoughts and action of our minds; these two are main springs of the miseries of men, in all places and times.

*sv.50.51 Whatever sorrow arises in the three worlds, O king, arises only from mental craving.

भू #bhU .> #bhava .> #prabhava. . prominent, excelling, distinguished rv. • m. production, source, origin, cause of existence (as father or mother, also "the Creator"), birthplace (often ifc., with f. .A, springing or rising or derived from, belonging to) mn. • might, power (= <prabhAva>) . y3.002.016 .

#pat .> patti .> #vipatti .f.. failure, adversity, calamity, destruction, ruin, death.

चेतः चापल.जानि एव तानि.तानि महीपते ।

ceta: cApala.jAni eva tAni.tAni mahIpate |

स्थिरम् शान्तम् गत.स्पन्दम् यस्य चित्तम् अ.चापलम् ।

sthiram zAntam gata.spandam yasya cittam a.cApalam |

सदा एव सः महा*आनन्दी साम्राज्यस्य सः भाजनम् ॥६।१०१।५१॥

sadA eva sa: mahA*AnandI sAmrAjyasya sa: bhAjanam ||6|101|51||

* cetas cApala.jAnI eva – born of vibrant affectivity =

tAni.tAni mahIpate – are they, Lord of the Earth, =

sthiram zAntam gata.spandam – solid, quiet, emotionless =

yasya cittam a.cApalam – whose citta*Affection is non.vibrant =

sadA eva sa* mahA*AnandI – always indeed it is great Happiness =

sAmrAjyasya sa* bhAjanam – the enjoyment of the kingdom.

*vlm.51. Curb the fickleness of your mind, and be ever calm and quiet; if you desire to enjoy the happiness of quiet and rest.

*sv.50.51 Whatever sorrow arises in the three worlds, O king, arises only from mental craving.

*jd. cetas cApala.jAnI eva – born of vibrant affectivity = tAni.tAni mahIpate – are they, Lord of the Earth, = sthiram zAntam gata.spandam – solid, quiet, emotionless = yasya cittam a.cApalam – whose citta*Affection is non.vibrant = sadA eva sa* mahA*AnandI – always indeed it's great Happiness = sAmrAjyasya sa* bhAjanam – the enjoyment of the kingdom.

अथ चेतसि तत्त्वज्ञ स्पन्द*अ.स्पन्दौ त्वम् एकताम् ।

atha cetasi tattvajJa spanda*a.spandau tvam ekatAm |

नीत्वा तिष्ठ यथाकामम् ऐक्यम् आगत्य शाश्वतम् ॥६।१०१।५२॥

nItvA tiSTha yathAkAmam aikyam Agatya zAzvatam ||6|101|52||

* atha cetasi . next you conceive =

tattvajJa . Thatness.Knower =

spanda*a.spandau tvam ekatAm – the vibrant and nonvibrant as your oneness =

nItvA tiSTha yathAkAmam . x =

aikyam Agatya zAzvatam . x.

*sv.52 If you are established in that state of equanimity which treats of both movement and non.movement of thought as non.different, you will rest in the eternal.

*vlm.52. Know all motions and its want to dwindle into perfect rest, in the mind of the truly wise men; hold them therefore in equal light and be happy forever.

FIRECREST—

कथम् ऐक्यम् विभः यातः स्पन्द*अ.स्पन्दौ इमौ उभौ ।

katham aikyam vibha: yAta: spanda*a.spandau imau ubhau |

सर्व.संशय.विच्छेद.कारिन् एतत् वद आशु मे ॥६।१०१।५३॥

sarva.saMzaya.viccheda.kArin etat vada Azu me ||6|101|53||

*jd. katham aikyam vibho yAta: . how, sir, has unity come =

spanda*a.spandau imau ubhau . vibrant/nonvibrant both these =

sarva.saMzaya.viccheda.kArin – dissecting every doubt =

etad vada Azu me . this tell me quickly.

*vlm.53. Sikhidhwaja said:—Tell me sir, how can the motion and force of a thing be one and the same with its immobility and rest; and you who are the remover of my doubts, will I dare say quickly clear this point to me.

*sv.53.54 There is only one infinite consciousness.

KUMBHA.POT—

एकम् वस्तु जगत्.सर्वम् चित्.मात्रम् वाः इव अम्बुधिः ।

ekam vastu jagat.sarvam cit.mAtram vA: iva ambudhi: |

तदेव स्पन्दते धीभिः शुद्ध.वार् इव वीचिभिः ॥६।१०१।५४॥

tadeva spandate dhIbhi: zuddha.vAr iva vIcibhi: ||6|101|54||

ekam vastu

one substance =

jagat.sarvam . the whole world =

cit.mAtram . measured Consciousness =

vA: iva ambudhi: . like water and the sea =

tadeva spandate dhIbhi: . then as.if – That only – is vibrant with thoughts =

zuddha.vA: iva vIcibhi: . like still water with waves.

*vwv.244. The entire universe is one substance, (namely), mere consciousness, as the ocean is (only) water. That alone throbs through the (different) intellect s, as mere water through waves.

*vlm.54. Kumbha replied:—There is one thing only, which also the all and whole of this universe; it is as the water of the sea, and is agitated by its intelligence, as the sea water is agitated into billows.

*sv.53.54 There is only one infinite consciousness.

AB. vA: iva .. ||6|101|

*jd.54 . ekam vastu . one substance = jagat.sarvam . the whole world = cit.mAtram . measured Consciousness = vA: iva ambudhi: . like water and the sea = tadeva spandate dhIbhi: . then as.if – That only – is vibrant with thoughts = zuddha.vA: iva vIcibhi: . like still water with waves.

ब्रह्म चित्.मात्रम् अमलम् सत्त्वम् इति+आदि.नामकम् ।

brahma cit.mAtram amalam sattvam iti+Adi.nAmakam |

यत् गीतम् तत् इदम् मूढाः पश्यन्ति अङ्ग जगत्.त्रया ॥६।१०१।५५॥

yat gItam tat idam mUDhA: pazyanti aGga jagat.trayA ||6|101|55||

brahma – The Immensity, . cit.mAtram amalam – a mode of pure Consciousness, . sattvam – conditioned Reality, . iti+Adi.nAmakam . other such names +

yat gItam tat idam mUDhA: pazyanti aGga jagat.trayA ||6|101|55||

***vlm

the brahman.Immensity is immaculate

as measured Consciousness

described by "sattva" and similar Terms

that This the foolish see, sadly, as the Triple World.

चित्.स्पन्द* एव सर्वस्वम् सर्गे तस्मात् हि संसृतिः ।

cit.spanda* eva sarvasvam sarge tasmAt hi saMsRti: |

परिस्पन्दः हि विन्ध्य+आदि.शब्द.स्पन्द.समम् परम् ॥६।१०१।५६॥

parispanda: hi vindhya+Adi.zabda.spanda.samam param ||6|101|56||

cit.spanda eva – only in vibrant Consciousness

sarvasvam . x =

sarge tasmAt hi saMsRti: . in creation from That since saMsAra is effected

parispanda: hi . x =

vindhya*Adi.zabda.spanda.samam param –

x vindhya*Adi.zabda.spanda.samam param.

*vlm.56. The agitation of the intellect is all in all in the world and constitute the moving principle of the universe (or the main spring of the cosmos?

*sv. Movement (agitation) as also non.movement in that infinite consciousness are only notions in the mind of the spectator: the totality of the infinite consciousness is all these but devoid of such notions. Its reality is beyond words!

चितः स* एव चेत् स्पन्दः तथास्पन्दः च भावितः ।

cita: sa* eva cet spanda: tathAspanda: ca bhAvita: |

एक.रूपतया नाम तत्र इदम् अमलम् शिवम् ॥६।१०१।५७॥

eka.rUpatayA nAma tatra idam amalam zivam ||6|101|57||

cita: sa* eva cet spanda:

if it is only spanda.Vibration of Consciousness = tathAspanda: ca bhAvita: . and that vibrancy will become =

eka.rUpatayA nAma . namely by the form of Oneness =

tatra idam amalam zivam . there this is immaculate shiva.

*vlm.57. The agitation of the intellect being concomitant with the divine spirit, it is alike to its stillness, and the unity of these two forms the spirit of God called Siva or Zeus.

*jd.57 . cita: sa* eva cet spanda: . if it is only spanda.Vibration of Consciousness = tathAspanda: ca bhAvita: . and that vibrancy will become = eka.rUpatayA nAma . namely by the form of Oneness = tatra idam amalam zivam . there this is immaculate shiva.

सर्गः चित्.स्पन्द.मात्र*आत्मा सम्यक्.दृष्टौ विलीयते ।

sarga: cit.spanda.mAtra*AtmA samyak.dRSTau vilIyate |

उदेति अ.सम्यक्.दृष्टीनाम् रज्ज्वाम् सर्प.भ्रमः यथा ॥६।१०१।५८॥

udeti a.samyak.dRSTInAm rajjvAm sarpa.bhrama: yathA ||6|101|58||

sarga: cit.spanda.mAtra*AtmA x

samyak.dRSTau vilIyate |

udeti a.samyak.dRSTInAm x

rajjvAm sarpa.bhrama: yathA . x

the nature of creation is a mode of spanda.Vibration

in Total.Vision it subsides, it arises for those without Total.Vision

like the rope with its delusive snake

*vlm..58. The agitation of the divine spirit in the work of creation, vanishes before the sight of perfect understandings; though it appears to be in active operation to the ignorant, who view it as they do a false snake in the rope·

स.स्पन्दा चित् तत् अभिधा निःस्पन्दा तु इयम् आतता ।

sa.spandA cit tat abhidhA ni:spandA tu iyam AtatA |

तुर्यातीत.पदारूढा वाचा वक्तुम् न पार्यते ॥६।१०१।५९॥

turyAtIta.padArUDhA vAcA vaktum na pAryate ||6|101|59||

* sa.spandA cit tat.abhidhA – with spanda.Vibration, Consciousness is called That =

ni:spandA tu iyam AtatA – but without spanda this extension =

turyAtIta.padArUDhA – ascended to the state beyond the Fourth =

vAcA vaktum na pAryate – words are not sufficient to express.

*vlm.59. The intellect is ever busy and active, from which it derives its name (chit—intellect). But the inactive spirit which is all pervasive, is both inexpressible as well as inconceivable, owing to its devoid of all attributes (turyátita).

*jd.59 . sa.spandA cit tat.abhidhA – with spanda.Vibration, Consciousness is called That = ni:spandA tu iyam AtatA – but without spanda this extension = turyAtIta.padArUDhA – ascended to the state beyond the Fourth = vAcA vaktum na pAryate – words are not sufficient to express.

शास्त्र.सज्जन.सम्पर्क.संतत*अभ्यास.योगतः ।

zAstra.sajjana.samparka.saMtata*abhyAsa.yogata: |

कालेन अमलताम् याते चेतसि इन्दौ इव उदिता ॥६।१०१।६०॥

kAlena amalatAm yAte cetasi indau iva uditA ||6|101|60||

thru shAstra & Good.Company together,with yogic practice

with time clarity comes to the Affectivity

like the arisen moon

zAstra.sajjana.samparka.saMtata*abhyAsa.yogata:

thru shAstra.Good.People.company.together*Practical.yoga = kAlena amalatAm yAte – with time to immaculacy comes = cetasi indau iva uditA – in chetas.Affectivity like the moon arisen

*vlm.60. It is by long study of the sástras and association with the wise, as also by continued practice of yoga, that the light of the supreme spirit dawns in the inner soul. like the rising moon with her benign beams.

*jd.60. zAstra.sajjana.samparka.saMtata*abhyAsa.yogata: . thru shAstra.Good.People.company.together*Practical.yoga = kAlena amalatAm yAte – with time to immaculacy comes = cetasi indau iva uditA – in chetas.Affectivity like the moon arisen

एतत् केवलम् आभातम् स्व*अनुभूतिभिः आततम् ।

etat kevalam AbhAtam sva*anubhUtibhi: Atatam |

कथ्यते स्व*अनुभूतेषु स्वयम् स्वम् रूपम् आत्मना ॥६।१०१।६१॥

kathyate sva*anubhUteSu svayam svam rUpam AtmanA ||6|101|61||

* etat kevalam AbhAtam – this unified projection . sva*anubhUtibhi: Atatam – thru its self.evidence outspread . kathyate sva*anubhUteSu – is shown in its self.experience . svayam svam rUpam AtmanA . itself its.own form by the self.

*vlm.61. The supreme spirit is only to be perceived by our understanding, from the benign rays which it spreads over it; and this says by the wise to be the light of the holy spirit.

*jd.61. etat kevalam AbhAtam – this unified projection . sva*anubhUtibhi: Atatam – thru its self.evidence outspread . kathyate sva*anubhUteSu – is shown in its self.experience . svayam svam rUpam AtmanA . itself its.own form by the self.

प्राप्तः असि सारम् स्वम् अन्.आदि+मध्यम्

prApta: asi sAram svam an.Adi+madhyam

अत्र एव तिष्ठ स्व.पदे निविष्टः ।

atra eva tiSTha sva.pade niviSTa: |

नो* रूप.निर्भेद.महा.चित् आत्मा

no* rUpa.nirbheda.mahA.cit AtmA

जातः असि, साधो, खलु वीतशोकः ॥६।१०१।६२॥

jAta: asi, sAdho, khalu vItazoka: ||6|101|62||

* prApta: asi – you have got = sAram svam – your.own essence = an.Adimadhyam without beginning or middle . atra eva – here eva . tiSTha sva.pade niviSTa: . rest in your self.state settled . nô fuzzy ô, na*u / na: . x = rUpa.nirbheda.mahA.cid.AtmA – divested of partial form, the great Consciousness.Self . jAta: asi sAdho khalu vItazoka: . you've become, sAdhu, indeed free from grief.

*vlm.62. You have now known the essence of your soul, which is without its begining, middle and end, and must for ever continue in it as your real and true state; there is no other distinct form of the great intellectual soul, wherefore know this as yourself, and remain from all sorrow and pain.

@@@

DN6101 ABOUT SATTVA 2.DC12.13

सर्ग ६.१०१

sarga 6.101

वसिष्ठ उवाच ।

vasiSTha uvAca |

इति कुम्भ.वचः राजा भावयन् तत् अकृत्रिमम् ।

iti kumbha.vaca: rAjA bhAvayan tat akRtrimam |

स्वयम् आत्म.पदे तस्मिन् क्षणम् परिणतः अभवत् ॥६।१०१।१॥

svayam Atma.pade tasmin kSaNam pariNata: abhavat ||6|101|1||

बभूव अ.मीलित.मनः लोचनः शान्त.वाक्.मुनिः ।

babhUva a.mIlita.mana: locana: zAnta.vAk.muni: |

शिलातलात् इव उत्कीर्णः निस्पन्द*अवयव*आकृतिः ॥६।१०१।२॥

zilAtalAt iva utkIrNa: nispanda*avayava*AkRti: ||6|101|2||

ततः मुहूर्त.मात्रेण प्रबुद्धम् स्फुरित*ईक्षणम् ।

tata: muhUrta.mAtreNa prabuddham sphurita*IkSaNam |

तम् उवाच महाबाहो चूडाला कुम्भ.रूपिणी ॥६।१०१।३॥

tam uvAca mahAbAho cUDAlA kumbha.rUpiNI ||6|101|3||

KUMBHA.POT said—

कःचित् अस्मिन् पदे स्फारे शुद्धे वितत.निर्मले ।

kazcit asmin pade sphAre zuddhe vitata.nirmale |

सुतल्पे निर्.विकल्पानाम् सुखम् वि.श्रान्तवान् असि ॥६।१०१।४॥

sutalpe nir.vikalpAnAm sukham vi.zrAntavAn asi ||6|101|4||

कःचित् अन्तः प्रबुद्धः असि कःचित् भ्रान्तिः त्वया उज्झिता ।

kazcit anta: prabuddha: asi kazcit bhrAnti: tvayA ujjhitA |

कःचित् ज्ञेयम् परिज्ञातम् दृष्टम् दृष्टव्यम् एव वा ॥६।१०१।५॥

kazcit jJeyam parijJAtam dRSTam dRSTavyam eva vA ||6|101|5||

FIRE.CREST—

zik

भगवन् त्वत्प्रसादेन महा.विभव.भूमिका ।

bhagavan tvat.prasAdena mahA.vibhava.bhUmikA |

महती पदवी दृष्टा सर्व syox र्ध्वम् स्थिता मया ॥६।१०१।६॥

mahatI padavI dRSTA sarvasya Urdhvam sthitA mayA ||6|101|6||

सताम् विदित.वेद्यानाम् अहो वत महात्मनाम् ।

satAm vidita.vedyAnAm aho vata mahAtmanAm |

अपूर्व*एक*अमृत.मयः सङ्गः सार.फल.प्रदः ॥६।१०१।७॥

apUrva*eka*amRta.maya: saGga: sAra.phala.prada: ||6|101|7||

जन्मना अपि मया लब्धम् यत् नाम न महामृतम् ।

janmanA api mayA labdham yat nAma na mahAmRtam |

तत् अद्य त्वत्.समासङ्गात् तेन एव आसादितम् स्वयम् ॥६।१०१।८॥

tat adya tvat.samAsaGgAt tena eva AsAditam svayam ||6|101|8||

अनन्तम् आद्यम् अमृतम् च एतत् कमल.लोचन ।

anantam Adyam amRtam ca etat kamala.locana |

कथम् न आसादितम् अभूत् पूर्वम् आत्म.पदम् मया ॥६।१०१।९॥

कुम्भ उवाच ।

kumbha* uvAca |

मनसि उपशमम् याते त्यक्त.भोग*एषणे स्थिते ।

manasi upazamam yAte tyakta.bhoga*eSaNe sthite |

कषाय.पाके निर्वृते सर्व*इन्द्रिय.गणस्य च ॥६।१०१।१०॥

kaSAya.pAke nirvRte sarva*indriya.gaNasya ca ||6|101|10||

यान्ति चेतसि विश्रान्तिम् विमला* देशिक*उक्तयः ।

yAnti cetasi vizrAntim vimalA* dezika*uktaya: |

यथा सित*अंशुके शुद्धे बिन्दवः कुङ्कुम*अम्भसः ॥६।१०१।११॥

कषयाणाम् अनन्तानाम् सम्भृतानाम् शरीरकैः ।

kaSayANAm anantAnAm sambhRtAnAm zarIrakai: |

स्व*वासना.स्वरूपाणाम् अद्य पाकः तव उदितः ॥६।१०१।१२॥

sva*vAsanA.svarUpANAm adya pAka: tava udita: ||6|101|12||

देहान् मलानि सर्वाणि कालेन कमल*ईक्षण ।

dehAn malAni sarvANi kAlena kamala*IkSaNa |

साधो वृक्षात् फलानि इव पाकेन विगलन्ति अधः ॥६।१०१।१३॥

sAdho vRkSAt phalAni iva pAkena vigalanti adha: ||6|101|13||

वासना*आत्मसु यातेषु मलेषु विमलम् सुखे ।

vAsanA*Atmasu yAteSu maleSu vimalam sukhe |

यत् वक्ति गुरुः अन्तः तत् विशति इषुः यथा विसे ॥६।१०१।१४॥

yat vakti guru: anta: tat vizati iSu: yathA vise ||6|101|14|

कषाय.पाके सम्पन्ने त्वम् मया अद्य विबोधितः ।

kaSAya.pAke sampanne tvam mayA adya vibodhita: |

तेन अद्य एव तव अ.ज्ञान.क्षयः जातः महामते ॥६।१०१।१५॥

tena adya eva tava a.jJAna.kSaya: jAta: mahAmate ||6|101|15||

अद्य पक्व.कषायः त्वम् अद्य एव ज्ञान.संकथाम् ।

adya pakva.kaSAya: tvam adya eva jJAna.saMkathAm |

अद्य इह स*उपदेशः त्वम् अद्य एव असि प्रबुद्धवान् ॥६।१०१।१६॥

adya iha sa*upadeza: tvam adya eva asi prabuddhavAn ||6|101|16||

शुभ*अशुभानाम् सर्वेषाम् कर्मणाम् अद्य संक्षयः ।

zubha*azubhAnAm sarveSAm karmaNAm adya saMkSaya: |

सत्सङ्ग.व्यपदेशेन तव निष्पत्तिम् आगतः ॥६।१०१।१७॥

satsaGga.vyapadezena tava niSpattim Agata: ||6|101|17||

यावत् अस्य दिनस्य एष* पूर्व.भागः मही.पते ।

yAvat asya dinasya eSa* pUrva.bhAga: mahI.pate |

तावत् चेतः अहम् मम इति तव अ.ज्ञानम् बभूव ह ॥६।१०१।१८॥

tAvat ceta: aham mama iti tava a.jJAnam babhUva ha ||6|101|18||

इदानीम् मत्.वचः बोधात् चेतसि क्षयम् आगते ।

idAnIm mat.vaca: bodhAt cetasi kSayam Agate |

हृदयात् सम्.परित्यक्तेः सम्.प्रबुद्धः असि भूपते ॥६।१०१।१९॥

hRdayAt sam.parityakte: sam.prabuddha: asi bhUpate ||6|101|19||

हृदि यावत् मनःसत्ता तावत् अ.ज्ञान.संस्थितिः ।

hRdi yAvat mana:sattA tAvat a.jJAna.saMsthiti: |

चित्तेः चित्ततया त्यक्ते ज्ञानस्य अभ्युदयः भवेत् ॥६।१०१।२०॥

citte: cittatayA tyakte jJAnasya abhyudaya: bhavet ||6|101|20||

द्वित्व*एकत्व.दृशौ चित्तम् तदेव अ.ज्ञानम् उच्यते ।

dvitva*ekatva.dRzau cittam tadeva a.jJAnam ucyate |

एतयोः यः लयः दृष्टेः तत् ज्ञानम् सा परा गतिः ॥६।१०१।२१॥

etayo: ya: laya: dRSTe: tat jJAnam sA parA gati: ||6|101|21||

प्रबुद्धः असि विमुक्तः असि त्यक्तम् चित्तम् त्वया नृप ।

prabuddha: asi vimukta: asi tyaktam cittam tvayA nRpa |

सत् असत्ता.मयत्वम् हि त्वया त्यक्तम् असत्.पदम् ॥६।१०१।२२॥

sat asattA.mayatvam hi tvayA tyaktam asat.padam ||6|101|22||

वीतशोकः निरायासः निःसङ्गः अनन्य* आत्मवान् ।

vItazoka: nirAyAsa: ni:saGga: ananya* AtmavAn |

महोदयः मुनिः मौनी स्वरूपे तिष्ठ निर्मले ॥६।१०१।२३॥

mahodaya: muni: maunI svarUpe tiSTha nirmale ||6|101|23||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

एवम् हि भगवन् जन्तोः मूर्खस्य एव अस्ति चित्त.भूः ।

evam hi bhagavan janto: mUrkhasya eva asti citta.bhU: |

प्रबुद्धस्य न तत् ज्ञस्य चित्तम् नाम किल प्रभो ॥६।१०१।२४॥

prabuddhasya na tat jJasya cittam nAma kila prabho ||6|101|24||

जीवन्मुक्ताः तत् एते हि विहरन्ति कथम् वद ।

jIvanmuktA: tat ete hi viharanti katham vada |

अविद्यमान.मनसः युष्मत् आद्याः तथा नराः ॥६।१०१।२५॥

avidyamAna.manasa: yuSmat AdyA: tathA narA: ||6|101|25||

इति मे कथय अ.शेषम् अन्यै: स्व.वचन*अंशुभि: ।

iti me kathaya a.zeSam anyai: sva.vacana*aMzubhi: |

हार्दम् तम: मे निपुणम् एवम्.प्रायै: प्रमार्जय ॥६।१०१।२६॥

hArdam tama: me nipuNam evam.prAyai: pramArjaya ||6|101|26||

कुम्भ उवाच ।

kumbha* uvAca |

यथा वदसि, तत्त्व.ज्ञ, तत् तथा एव हि न अन्यथा ।

yathA vadasi, tattva.jJa, tat tathA eva hi na anyathA |

चित्तम् हि जीवन्मुक्तानाम् न अस्ति अङ्कुर* इव अश्मनाम् ॥६।१०१।२७॥

cittam hi jIvanmuktAnAm na asti aGkura* iva azmanAm ||6|101|27||

पुनर्.जनन.योग्या या वासना घन.वासना ।

punar.janana.yogyA yA vAsanA ghana.vAsanA |

सा प्रोक्ता चित्त.शब्देन न सा तज्ज्ञस्य विद्यते ॥६।१०१।२८॥

sA proktA citta.zabdena na sA tajjJasya vidyate ||6|101|28||

यया वासनया तज्ज्ञा* विहरन्ति इह मर्मसु ।

yayA vAsanayA tajjJA* viharanti iha marmasu |

ताम् त्वम् सत्त्व*अभिधाः विद्धि पुनर्.जनन.वर्जिताम् ॥६।१०१।२९॥

tAm tvam sattva*abhidhA: viddhi punar.janana.varjitAm ||6|101|29||

जीवन्मुक्ता* महात्मानः सत्त्व.स्थाः संयत.इन्द्रियाः ।

jIvanmuktA* mahAtmAna: sattva.sthA: saMyata.indriyA: |

विहरन्ति गत*असङ्गम् न चित्त.स्थाः कदा.चन ॥६।१०१।३०॥

viharanti gata*asaGgam na citta.sthA: kadA.cana ||6|101|30||

मूढम् चित्तम् चित्तम् आहुः प्रबुद्धम् सत्त्वम् उच्यते ।

mUDham cittam cittam Ahu: prabuddham sattvam ucyate |

अ.प्रबुद्धा* हि चित्त.स्थाः सत्त्व.स्थाः तु महाधियः ॥६।१०१।३१॥

a.prabuddhA* hi citta.sthA: sattva.sthA: tu mahAdhiya: ||6|101|31||

भूयः प्रजायते चित्तम् सत्त्वम् भूयः न जायते ।

bhUya: prajAyate cittam sattvam bhUya: na jAyate |

अ.प्रबुद्धस्य बन्धः अस्ति न प्रबुद्धस्य भूपते ॥६।१०१।३२॥

a.prabuddhasya bandha: asti na prabuddhasya bhUpate ||6|101|32||

सत्त्ववान् असि संजातः महात्यागी स्थितः भवान् ।

sattvavAn asi saMjAta: mahAtyAgI sthita: bhavAn |

अशेषेण त्वया चित्तम् त्यक्तम् अद्य इति वेद्मि अहम् ॥६।१०१।३३॥

azeSeNa tvayA cittam tyaktam adya iti vedmi aham ||6|101|33||

समस्त.वासना*उन्मुक्तः राजन् अद्य एव राजसे ।

samasta.vAsanA*unmukta: rAjan adya eva rAjase |

आकाश.साम्यम् आयातम् मन्ये तव मुने मनः ॥६।१०१।३४॥

AkAza.sAmyam AyAtam manye tava mune mana: ||6|101|34||

शमम् प्राप्तः असि परमम् सिद्धः सम.समस्थितिः ।

zamam prApta: asi paramam siddha: sama.samasthiti: |

अयम् हि स* महात्यागः सर्वम् यत् तत् सम्.उज्झितम् ॥६।१०१।३५॥

ayam hi sa* mahAtyAga: sarvam yat tat sam.ujjhitam ||6|101|35||

स्वर्ग*अपवर्ग.वित्त*आदि तपः दान+फल=आदि अपि ।

svarga*apavarga.vitta*Adi tapa: dAna+phala=Adi api |

प्रबुद्ध.मेधया साधो धिया परम.बोधया ॥६।१०१।३६॥

prabuddha.medhayA sAdho dhiyA parama.bodhayA ||6|101|36||

तपः नाम कियत् मात्र.दुःख.क्षय.करम् भवेत् ।

tapa: nAma kiyat mAtra.du:kha.kSaya.karam bhavet |

क्षय*अतिशय.निर्मुक्तः यत् सुखम् समतामयम् ॥६।१०१।३७॥

kSaya*atizaya.nirmukta: yat sukham samatAmayam ||6|101|37||

तत् सत् तत् वस्तु तत् किम्.चित् न तु स्वर्ग*आदि भङ्गुरम् ।

tat sat tat vastu tat kim.cit na tu svarga*Adi bhaGguram |

भाव*अभावैः उपारूढम् स्थित*अधिगत.वेदनम् ॥६।१०१।३८॥

bhAva*abhAvai: upArUDham sthita*adhigata.vedanam ||6|101|38||

स्वर्गः नाम किम् आनन्दः सः अपि संदेह.संस्थितः ।

svarga: nAma kim Ananda: sa: api saMdeha.saMsthita: |

अ.प्राप्त.स्व.आत्म.संसिद्धेः क्रियाकाण्डः शुभः भवेत् ॥६।१०१।३९॥

a.prApta.sva.Atma.saMsiddhe: kriyAkANDa: zubha: bhavet ||6|101|39||

येन न आसादितम् हेम रीतिम् किम् स* परित्यजेत् ।

yena na AsAditam hema rItim kim sa* parityajet |

चूडाला.आदि.समासङ्गात् भवेत् ज्ञत्वम् सुखेन ते ॥६।१०१।४०॥

cUDAlA.Adi.samAsaGgAt bhavet jJatvam sukhena te ||6|101|40||

तत् किम् अर्थम् अनर्थे अस्मिन् निमग्नः त्वम् तपोमये ।

tat kim artham anarthe asmin nimagna: tvam tapomaye |

आश्रम.आदि.विकल्पान् अ.साध्यस्य अद्य कु.कर्मणः ॥६।१०१।४१॥

Azrama.Adi.vikalpAn a.sAdhyasya adya ku.karmaNa: ||6|101|41||

आद्यन्तौ अस्य सु.मते मध्य* एव सुखम् स्म भोः ।

Adyantau asya su.mate madhya* eva sukham sma bho: |

यतः ते समयः जातः यस्मिन् परिणमन्ति ते ॥६।१०१।४२॥

yata: te samaya: jAta: yasmin pariNamanti te ||6|101|42||

तपःरूपा* विकल्प*अंशाः तत्र बद्ध.पदः भव ।

tapa:rUpA* vikalpa*aMzA: tatra baddha.pada: bhava |

चित् व्योम्नः नभसः अत्यच्छात् सर्वे भावाः समुत्थिताः ॥६।१०१।४३॥

cit vyomna: nabhasa: atyacchAt sarve bhAvA: samutthitA: ||6|101|43||

तथा एव परिदृश्यन्ते तत्र एव विलयम् गताः ।

tathA eva paridRzyante tatra eva vilayam gatA: |

इदम् कार्यम् इदम् न इति संकल्पा* ब्रह्म.बिन्दवः ॥६।१०१।४४॥

idam kAryam idam na iti saMkalpA* brahma.bindava: ||6|101|44||

बन्ध्यम् शिखिध्वज त्यक्त्वा पूर्णम् एव समाश्रय ।

bandhyam zikhidhvaja tyaktvA pUrNam eva samAzraya |

इष्टम् मे प्रार्थयस्व इति तथा एव प्रार्थ्यते सखे ॥६।१०१।४५॥

iSTam me prArthayasva iti tathA eva prArthyate sakhe ||6|101|45||

स्त्रिया तथा एव स* कथम् दयितः प्रार्थ्यते स्वयम् ।

striyA tathA eva sa* katham dayita: prArthyate svayam |

संकल्प.रचितान् एतान् भावान् आपद.भासुरान् ॥६।१०१।४६॥

saMkalpa.racitAn etAn bhAvAn Apada.bhAsurAn ||6|101|46||

गृह्णन्ति न महात्मानः प्राज्ञा जल.रवीन् इव ।

gRhNanti na mahAtmAna: prAjJA jala.ravIn iva |

स्वर्ग.मोक्ष.आदि=फलदम् यत् किम्.चित् सर्वम् एव तत् ॥६।१०१।४७॥

svarga.mokSa.Adi=phaladam yat kim.cit sarvam eva tat ||6|101|47||

त्यक्त्वा सम.सम*आभासः यः असि असौ एव वै भव ।

tyaktvA sama.sama*AbhAsa: ya: asi asau eva vai bhava |

सत्त्वम् सत्त्वेन नाशेन नाश्यम् हि विगत.स्पृहः ॥६।१०१।४८॥

sattvam sattvena nAzena nAzyam hi vigata.spRha: ||6|101|48||

पदार्थ*ओघम् इमम् गृह्णन् तिष्ठ अ.स्पन्दित.चित्त.भूः ।

padArtha*ogham imam gRhNan tiSTha a.spandita.citta.bhU: |

अ.परिस्पन्द.चित्तस्य संसृतिः न इह धावति ॥६।१०१।४९॥

a.parispanda.cittasya saMsRti: na iha dhAvati ||6|101|49||

पौरुष.प्रभवा साधो विपत्तिः हि मतौ तथा ।

pauruSa.prabhavA sAdho vipatti: hi matau tathA |

यानि यानि इह दुःखानि प्रस्फुरन्ति जगत्.त्रये ॥६।१०१।५०॥

yAni yAni iha du:khAni prasphuranti jagat.traye ||6|101|50||

चेतः चापल.जानि एव तानि.तानि महीपते ।

ceta: cApala.jAni eva tAni.tAni mahIpate |

स्थिरम् शान्तम् गत.स्पन्दम् यस्य चित्तम् अ.चापलम् ।

sthiram zAntam gata.spandam yasya cittam a.cApalam |

सदा एव सः महा*आनन्दी साम्राज्यस्य सः भाजनम् ॥६।१०१।५१॥

sadA eva sa: mahA*AnandI sAmrAjyasya sa: bhAjanam ||6|101|51||

अथ चेतसि तत्त्वज्ञ स्पन्द*अ.स्पन्दौ त्वम् एकताम् ।

atha cetasi tattvajJa spanda*a.spandau tvam ekatAm |

नीत्वा तिष्ठ यथाकामम् ऐक्यम् आगत्य शाश्वतम् ॥६।१०१।५२॥

nItvA tiSTha yathAkAmam aikyam Agatya zAzvatam ||6|101|52||

शिखि.ध्वज उवाच ।

zikhi.dhvaja* uvAca |

कथम् ऐक्यम् विभः यातः स्पन्द*अ.स्पन्दौ इमौ उभौ ।

katham aikyam vibha: yAta: spanda*a.spandau imau ubhau |

सर्व.संशय.विच्छेद.कारिन् एतत् वद आशु मे ॥६।१०१।५३॥

sarva.saMzaya.viccheda.kArin etat vada Azu me ||6|101|53|| KUMBHA.POT—

कुम्भ उवाच ।

kumbha* uvAca |

एकम् वस्तु जगत्.सर्वम् चित्.मात्रम् वाः इव अम्बुधिः ।

ekam vastu jagat.sarvam cit.mAtram vA: iva ambudhi: |

तदेव स्पन्दते धीभिः शुद्ध.वार् इव वीचिभिः ॥६।१०१।५४॥

tadeva spandate dhIbhi: zuddha.vAr iva vIcibhi: ||6|101|54||

ब्रह्म चित्.मात्रम् अमलम् सत्त्वम् इति+आदि.नामकम् ।

brahma cit.mAtram amalam sattvam iti+Adi.nAmakam |

यत् गीतम् तत् इदम् मूढाः पश्यन्ति अङ्ग जगत्.त्रया ॥६।१०१।५५॥

yat gItam tat idam mUDhA: pazyanti aGga jagat.trayA ||6|101|55||

चित्.स्पन्द* एव सर्वस्वम् सर्गे तस्मात् हि संसृतिः ।

cit.spanda* eva sarvasvam sarge tasmAt hi saMsRti: |

परिस्पन्दः हि विन्ध्य+आदि.शब्द.स्पन्द.समम् परम् ॥६।१०१।५६॥

parispanda: hi vindhya+Adi.zabda.spanda.samam param ||6|101|56||

चितः स* एव चेत् स्पन्दः तथास्पन्दः च भावितः ।

cita: sa* eva cet spanda: tathAspanda: ca bhAvita: |

एक.रूपतया नाम तत्र इदम् अमलम् शिवम् ॥६।१०१।५७॥

eka.rUpatayA nAma tatra idam amalam zivam ||6|101|57||

सर्गः चित्.स्पन्द.मात्र*आत्मा सम्यक्.दृष्टौ विलीयते ।

sarga: cit.spanda.mAtra*AtmA samyak.dRSTau vilIyate |

उदेति अ.सम्यक्.दृष्टीनाम् रज्ज्वाम् सर्प.भ्रमः यथा ॥६।१०१।५८॥

udeti a.samyak.dRSTInAm rajjvAm sarpa.bhrama: yathA ||6|101|58||

स.स्पन्दा चित् तत् अभिधा निःस्पन्दा तु इयम् आतता ।

sa.spandA cit tat abhidhA ni:spandA tu iyam AtatA |

तुर्यातीत.पदारूढा वाचा वक्तुम् न पार्यते ॥६।१०१।५९॥

turyAtIta.padArUDhA vAcA vaktum na pAryate ||6|101|59||

शास्त्र.सज्जन.सम्पर्क.संतत*अभ्यास.योगतः ।

zAstra.sajjana.samparka.saMtata*abhyAsa.yogata: |

कालेन अमलताम् याते चेतसि इन्दौ इव उदिता ॥६।१०१।६०॥

kAlena amalatAm yAte cetasi indau iva uditA ||6|101|60||

एतत् केवलम् आभातम् स्व*अनुभूतिभिः आततम् ।

etat kevalam AbhAtam sva*anubhUtibhi: Atatam |

कथ्यते स्व*अनुभूतेषु स्वयम् स्वम् रूपम् आत्मना ॥६।१०१।६१॥

kathyate sva*anubhUteSu svayam svam rUpam AtmanA ||6|101|61||

प्राप्तः असि सारम् स्वम् अन्.आदि+मध्यम्

prApta: asi sAram svam an.Adi+madhyam

अत्र एव तिष्ठ स्व.पदे निविष्टः ।

atra eva tiSTha sva.pade niviSTa: |

नो* रूप.निर्भेद.महा.चित् आत्मा

no* rUpa.nirbheda.mahA.cit AtmA

जातः असि, साधो, खलु वीतशोकः ॥६।१०१।६२॥

jAta: asi, sAdho, khalu vItazoka: ||6|101|62||

oॐm

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To post to this group, send email to yoga-va...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/f82dbb84-d5b8-42e3-9054-f2984256965a%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Reply all

Reply to author

Forward

0 new messages