fm6124 3.ja08 THE STAG AND THE HUNTER .z39
jivadas
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fm6124 3.ja08 THE STAG AND THE HUNTER .z39
Oॐm
THE STAG AND THE HUNTER
vasiShTha said—
01|o/
यथासत्त्वम् उपेक्ष्य स्वम् शनैर् विप्रो दुर्.ईहया ।
अङ्गी.करोति शूद्रत्वम् तथा जीवत्वम् ईश्वर: ॥6|124|१॥
yathAsattvam upekSya svam zanai:_vipro dur.IhayA |
aGgI.karoti zUdratvam tathA jIvatvam Izvara: ||6|124|01||
.
yathAsattvam upekSya
having looked.into the nature of how _sat is
svam zanai:_
a vipra.Seer
on some mischief
consenting to a Servant's caste
thus the Lord to his Living.jIva-state.
Izvara: ||1||
yathA-sattvam upekSya svam
zanair
a vipra.Shaker
dur-IhayA
w/ some funny.business
aGgI-karoti zUdratvam
accepts the status of a Servant
tathA jIvatvam Izvara:
thus the Lord gets the state of a Living.jIva.
~vlm.1 VASISHTHA Said:--Know now that the Lord (Divine soul), stops to take upon itself of the nature of the living or animal soul, as a Brahman (by birth) assumes the character of a vile sudra for some mean purpose, by disregarding the purity of its original nature. (This is the degradation of the lordly and blissful soul, to the state of the sensitive animal soul, by reason of its meaner propensity).
~sv.1 The Lord assumes individuality (jiva).
02|o/
भूतानि द्वि.विधान्य्_एव प्रतिसर्गम् स्फुरन्ति वै ।
आद्य-विस्पन्द-जातानि तानि निष्कारणानि वै ॥२॥
bhUtAni dvi.vidhAni_eva pratisargam sphuranti vai |
Adya-vispanda-jAtAni tAni niSkAraNAni vai ||02||
.
bhUtAni dvi.vidhAni_eva
there are two sorts of bhUta.Being
and they appear among the creations
pratisargam sphuranti vai |
Adya-vispanda-jAtAni
they are born as dispersion of the primal vibration
and they are without.cause.
~vlm.2. There are two kinds of living beings, that come into existence in the beginning of the repeated creations; the one coming into existence without any causality, and are thence called to be causeless or uncaused, (such as that is they are
not made like pots and the like (ghatádi), by means of the instrumental causality of the potters wheel, stick &c.
~sv.2 The elements arise in the cosmos without any reason whatsoever.
03|o/
ईश्वरात् सम्.उपागत्य पुनर्.जन्म-अन्तराणि च ।
भूतान्य्_अनुभवत्य्_अङ्ग स्व.कृतैर् एव कर्मभि: ॥३॥
IzvarAt_sam.upAgatya punar.janma-antarANi ca |
bhUtAni_anubhavati_aGga sva.kRtai:_eva karmabhi: ||03||
.
IzvarAt_sam.upAgatya - x
punar.janma-antarANi ca - x
bhUtAni_anubhavati_aGga - x
sva.kRtai:_eva karmabhi: - x.
~vlm.3. Thus the soul emanating from the Divine, is subjected to various transmigrations, and becomes many kinds of beings (in succession), according to its previous acts and propensities. (Thus it is the tendency of the soul towards good or evil, that is the cause of its rise and fall or elevation or degradation).
~sv.3 The individual which emanated from the Lord experiences the elements (objects) as if they were created by him. Thus do all jivas arise and function for no obvious reason.
04|o/
कार्य-कारण=भावो_अयम् ईदृशो जन्म-कर्मनो: ।
अ-कारणम् उपायान्ति सर्वे जीवा: परात् पदात् ॥४॥
kArya-kAraNa=bhAva:_ayam IdRza:_ janma-karmano: |
a-kAraNam upAyAnti sarve jIvA: parAt_padAt ||04||
.
kArya-kAraNa=bhAva: ayam – x
IdRza: janma-karmano: – x
a.kAraNam upAyAnti sarve jIvA: -
all Living.jIvas come.to.be causelessly
parAt padAt
from the Supreme State.
~vlm.4. All beings emanate originally without any cause, from the source of the divine essence; and then their actions become the secondary cause of continuous transmigrations (until the end of the world). (All souls are bound to their revolutions in repeated births, until their final extinction in the deity on the last day of resurrection, or by their prior liberation by mukti or nirvana).
~sv.4 But from then on, their own individual actions become the causes for their subsequent experience of pleasure and pain.
~vwv.4b-5a/2172. All the individual souls arrive without cause from the Supreme Abode (or Absolute Reality). Then, their own actions (or karman.s) become the cause of their pleasure and pain.
\
पश्चात् तेषाम् स्व-कर्माणि कारणम् सुख-दुःखयो: ।
pazcAt_teSAm sva-karmANi kAraNam sukha-du:khayo: |
आत्म-अज्ञानात् समुत्पन्न: संकल्प: कर्म-कारणम् ॥५॥
Atma-ajJAnAt sam.utpanna: saMkalpa: karma-kAraNam ||05||
.
but then their own works
are the cause of pleasure and pain
:
from ignorance of the Self has arisen the conceptual cause of karma
.
~vlm.6.124.5. The personal acts of men, are the causes both of their happiness as well as misery; and again the will which is produced by the conscious knowledge of one_as self, becomes the cause of the action: (i. e. the will proceeding from one_as consciousness of himself, is the cause of his action, which again becomes the cause of his pleasure or pain as its result).
~sv.5 The limitation of one_as own understanding is the cause for the individual's actions.
~vwv.2063 5-6 Imagination (or desire) born out of ignorance of the Self is the cause of action. The cause of bondage is indeed the state of having imagination (or desire). Renounce that completely.
~vwv.4b-5a/2172. All the individual souls arrive without cause from the Supreme Abode (or Absolute Reality). Then, their own actions (or karman.s) become the cause of their pleasure and pain.
* pazcAt - afterward teSAm sva-karmANi in their own works kAraNam sukha-du:khayo: - the cause of pleasure and pain Atma-ajJAnAt samutpanna: - from ignorance of the Self has arisen saMkalpa: karma-kAraNam the conceptual cause of karma.
\
संकल्पित्वम् हि बन्धस्य कारणम् तत् परित्यज ।
saMkalpitvam hi bandhasya kAraNam tat parityaja |
मोक्षस्_तु निःसंकल्पित्वम् तद्_अभ्यास-परो भव ॥६॥
mokSa:_ tu ni:saMkalpitvam tat_ abhyAsa-para:_ bhava ||6||
.
because the formation of Concepts is the cause of bondage
give it up
!
since the lack of such conceptualization is mokSha.Freedom
practise it
!
~vwv.2063 5-6 Imagination (or desire) born out of ignorance of the Self is the cause of action. The cause of bondage is indeed the state of having imagination (or desire). Renounce that completely.
07|Ø
स~आवधानो भव त्वम् च ग्राह्य-ग्राहक=संभ्रमे ।
sa.AvadhAna:_ bhava tvam ca grAhya-grAhaka=sambhrame |
अजस्रम् एव संकल्प-दशा: परिहरच्_छनै: ॥७॥
ajasram eva saMkalpa-dazA: pariharat_ zanai: ||07||
.
sa.AvadhAna: bhava tvam ca - x
grAhya-grAhaka=sambhrame - x
ajasram eva - x
saMkalpa-dazA: - conceptual state.stages =
pariharat_zanai: - x.
~vlm.7. Be therefore careful to make your choice of what is right and proper, from whatever is wrong and improper; and try betimes to contract your wishes within the narrowest seals.
~sv.6-9 One_as limited understanding and one_as own notions are the cause of bondage, and liberation is their absence. Hence abandon all notions (sankalpa).
ग्रह् #grah -> #grAhya - to be seized or taken or held cf. RV. x, 109, 3 cf. Mn. cf. YAjJ. cf. mbh. &c • to be clasped or spanned cf. KSS.74,217 • to be captured or imprisoned mbh. &c • to be picked or gathered R.4,43,29 • to be received or accepted or gained mbh. &c • to be insisted upon KSS.17,83. •• -m.- an eclipsed globe (sun or moon) cf. SUryas • -n.- poison (cf. NBD. •• the objects of sensual perception yogas.1,41.
08|Ø
मा भव ग्राह्य-भाव~आत्मा ग्राह्यक~आत्मा च मा भव ।
mA bhava grAhya-bhAva~AtmA grAhyaka~AtmA ca mA bhava |
भावनाम् अखिलम् त्यक्त्वा यच्_छिष्टम् तन्~मयो भव ॥८॥
bhAvanAm akhilam tyaktvA yat_ ziSTam tat~maya:_ bhava ||08||
.
mA bhava – do not become a
grAhya-bhAva=AtmA - grasping-nature-self
grAhyaka-AtmA ca mA bhava - and a perceptible self do not become
bhAvanAm akhilam tyaktvA - bhAvanA.Feeling entirely abandoned
yat_ziSTam tan.mayo bhava - what remains, a mode of That, you should be.
~vlm.8. Do not let yourself to be possessor or possest of anything or person, but give up thinking on anything, beside what remains after the thoughts of all other things. (i.e. Think alone of thine and the supreme soul, which remains in the absence of everything else).
~sv.6-9 One_as limited understanding and one_as own notions are the cause of bondage, and liberation is their absence. Hence abandon all notions (sankalpa).
\
अजस्रम् यम् यम् एव अर्थम् पतत्य्_अक्ष-गणो_अनघ ।
ajasram yam yam eva artham patati_akSa-gaNa:_anagha |
बध्यते तत्र रागेण तत्र .अरागेण मुच्यते ॥९॥
badhyate tatra rAgeNa tatra_a-rAgeNa mucyate ||9||
.
always
whatever the object the senses fall.upon
dear boy
you're either bound to it by passion
or freed from it by dispassion
.
\
किम्चिद्_यद्_रोचते तुभ्यम् तद्_बद्धो ऽसि भव-स्थितौ ।
kim.cit_ yat_ rocate tubhyam tat_ baddha:_asi bhava-sthitau |
न किम्चिद्_रोचते चित्ते तन्_मुक्तो ऽसि भव-स्थितौ ॥१०॥
na kim.cit_ rocate citte tat_ mukta:_asi bhava-sthitau ||10||
.
whatever thing may please you
binds you to that feeling-state
:
when there's not anything to please your Affective mind
you are Free in that feeling-state
.
~vlm.10. If there is anything which is pleasing to thy soul, know the same as thy binding string to the earth; if on the contrary thou findest nothing to thy liking here, you are then freed from the trammels of all the trifles on earth.
~sv.10-14 If you are attracted by anything here, you are bound; if you are not attracted at all you are free. Whatever you do and whatever you enjoy, you do not really do, nor do you enjoy. Know this and be free.
* kim.cit_yat_rocate tubhyam – whatever thing is pleasing to you tat_baddha:_asi bhava-sthitau – you are bound to that in a feeling-state na kim.cit_rocate citte – when not anything pleases your Affective mind tan_mukta:_asi bhava-sthitau – you are Free in that feeling-state.
11|Ø
तस्मात् पदार्थ-निचयात् सह स्थावर-जङ्गमात् ।
tasmAt_padArtha-nicayAt saha sthAvara-jaGgamAt |
तृण-आदेर् देव.काय-अन्तान् मा किम्चित् तव रोचताम् ॥११॥
tRNa-Ade:_deva.kAya-antAt_mA kim.cit tava rocatAm ||11||
.
tasmAt_padArtha-nicayAt
among that multitude of still and moving things
saha sthAvara-jaGgamAt
tRNa-Ade:_deva.kAya-antAn
from a leaf of grass to a god's body
mA kim.cit_tava rocatAm
don't let anything attract you.
~vlm.11. Therefore let nothing whatever tempt or beguile thy mind, to anything existent in either in the animate or inanimate kind; and regard everything from a mean straw to a great idol as unworthy of thy regard.
~sv.10-14 If you are attracted by anything here, you are bound; if you are not attracted at all you are free. Whatever you do and whatever you enjoy, you do not really do, nor do you enjoy. Know this and be free.
\
यत् करोषि यद्_अश्नासि यज्_जुहोषि ददासि यत् ।
yat karoSi yat_ aznAsi yat_ juhoSi dadAsi yat |
न कर्ता_असि न भोक्ता_असि तत्र मुक्त-मति: शमी ॥१२॥
na kartA_ asi na bhoktA_ asi tatra mukta-mati: zamI ||12||
.
what you may do, what you may eat,
what you may sacrifice, what you
may give-away
—
of these you are neither doer nor enjoyer but a free-minded person of peace
.
~vlm.12. Think not thyself to be either the doer or giver, or eater or offerer, of whatsoever thou doest or givest, or eatest or offerest in thy holy oblations of the Gods; but art quite aloof from all thy bodily actions, owing to the immaterial nature of thyself or soul.
13|Ø
सन्तो ऽतीतम् न शोचन्ति भविष्यच्_चिन्तयन्ति नो ।
santa:_ atItam na zocanti bhaviSyat_ cintayanti no |
वर्तमानम् च गृह्णन्ति कर्म प्राप्तम् अखण्डितम् ॥१३॥
vartamAnam ca gRhNanti karma prAptam akhaNDitam ||13||
.
santa:_atItam na zocanti – the gone-beyond don't grieve
bhaviSyat cintayanti no – what.will.be considering not.at.all
vartamAnam ca gRhNanti - and grasping the present
karma prAptam akhaNDitam – karma gotten unbrokenly.
~vlm.6.124.13. Concern not thyself with thy past acts, or thy cares for future, over which thou hast no command; but discharge well thy present duties, as they are and come to thy hand.
~sv.13-14 If you are attracted by anything here, you are bound; if you are not attracted at all you are free. Whatever you do and whatever you enjoy, you do not really do, nor do you enjoy. Know this and be free.
14|Ø
मनसि ग्रथिता भावास्_तृष्णा-मोह-मद~आदय: ।
manasi grathitA bhAvA:_ tRSNA-moha-mada~Adaya: |
मनसा_एव मनो राम च्*छेदनी_इयम् विजानता ॥१४॥
manasA_ eva mana:_ rAma _chedanI_ iyam vijAnatA ||14||
.
manasi - in manas.Mind
grathitA: bhAvA:_tRSNA-moha-mada=Adaya:
the bhAva.states are grasped
—craving, delusive excitation, and the like—
manasA_eva
only by the Mind,
rAma,
is this Mind
manas.Mind, rAma, is
chedanI_iyam vijAnatA
~vlm.6.124.14. All the feelings and passions of men, as their appetites, desires and the rest, are strung together with their hearts; and therefore it is requisite to sever these heart string with the weapen of a brave and strong hearts: (because the feelings are fostered in weak hearts and minds only).
\
विवेकेन_अति-तीक्ष्णेन बlAd_aय इव_aयसा ।
vivekena _ati-tIkSNena balAt_ aya:_ iva _ayasA |
मनसा_एव मनश्_छिन्धि सर्व-भ्रमस्य शान्तये ॥१५॥
manasA_eva mana:_ chindhi sarva-bhramasya zAntaye ||15||
.
by very keen Discernment
like iron pounding iron
let Mind itself break.loose the Mind
from all delusion & come to Peace
.
~vlm.6.124.15. Now break your sensuous mind by the power of your reasoning mind, and restrain its rage of running into errors; as they break the iron pegs by force of iron hammers.
~sv.15 All these notions exist in the mind. Subdue the mind by the mind. Purify the mind by the mind. Destroy the mind by the mind.
* vivekena_ati.tIkSNena – w very keen viveka.Discernment balAt aya: iva_ayasA – like iron pounding iron manasA_eva mana:_chindhi - by Mind itself break.loose the Mind sarva-bhramasya zAntaye - from all delusion & come to Peace.
16|o/
क्षालयन्ति मलेन_एव मलम् क्षालन-कोविदा: ।
kSAlayanti malena_eva malam kSAlana-kovidA: |
वारयन्त्य्_अस्त्रम् अस्त्रेण विषम् प्रतिविषेण च ॥१६॥
vArayanti_astram astreNa viSam prativiSeNa ca ||16||
.
kSAlayanti malena_eva - cleansing with dirt =
malam kSAlana-kovidA: - x
vArayanti_astram astreNa - x
viSam prativiSeNa ca - x.
~vlm.6.124.16. So intelligent men rub out one dirt by another, and remove one poison by another poisonous substance; and so do soldiers oppose one steel by a weapon of the same metal.
~sv.16 Expert washermen wash dirt with dirt. A thorn is removed by another thorn. Poison antidotes poison.
#kSal, #>kSar —> #kSAlana -mfn._washing, washing or wiping off _paJcat. (end-comp); #kSAlanam -n._washing, washing off, cleansing with water, __mbh.2,1295, KSS.52,239; sprinkling W.
#vR —> #vArayanti ca. pr. ac. pl. 3 }[vṛ_1]
\
जीवस्य त्रीणि रूपाणि स्थूल-सूक्ष्म-पराणि च ।
jIvasya trINi rUpANi sthUla-sUkSma-parANi ca |
तत्र_अस्य यत् परम् रूपम् तद्_भज द्वे परित्यज ॥१७॥
tatra _asya yat param rUpam tat_ bhaja dve parityaja ||17||
.
there are three forms of the Living.jIva–the Gross, the Subtle, the Perfect
:
of these, enjoy the perfect form of it; abandon the other two
.
~vwv.6.124.17. All living beings have a triple form, composed of the subtile, solid and the imperceptible spiritual bodies; now lay hold and rely on the last, in utter disregard of the two former.
पाणि-पाद=मयो यो_अयम् देहो भोगाय वल्गति ।
pANi-pAda=maya:_ ya:_ayam deha:_ bhogAya valgati |
भोगार्थम् एतज्_जीवस्य रूपम् स्थूलम् इह_आस्थितम् ॥१८॥
bhogArtham etat_jIvasya rUpam sthUlam iha_Asthitam ||18||
.
pANi-pAda=maya: ya:
what is a form with hands and feet
ayam deha:
this body
bhogAya valgati
plays at pleasure
bhoga-artham etat_jIvasya rUpam sthUlam iha_Asthitam
For the purpose of pleasure the Living.jIva takes a gross form in this world.
~vlm.6.124.18. The solid or gross body, is composed of the hands, feet and other members and limbs; and subsist in this nether world upon its subsistence of food only.
स्व.संकल्प-मय=आकारम् यावत् संसार-भावि यत् ।
sva.saMkalpa-maya=AkAram yAvat saMsAra-bhAvi yat |
चित्तम् तद्_विद्धि जीवस्य रूपम् राम आतिवाहिकम् ॥१९॥
cittam tat_viddhi jIvasya rUpam rAma AtivAhikam ||19||
.
sva.saMkalpa-maya=AkAram yAvat saMsAra-bhAvi yat - x
cittam
tat_viddhi
know that to be
jIvasya rUpam rAma AtivAhikam
the _AtivAhika form of the Living.jIva
~vwv.890/19. RAma! Know the mind as that subtle characteristic of the individual soul, which has a form consisting of one_as own thoughts and which will exist as long as there is the course of worldly life.
~vlm.19. The living being had an intrinsic body also, which is derived from within; and is composed of all its wishes in the world, and is known as the mental or intellectual part of the body.
~sv.19 The mind with its notions and limitations is the subtle body.
\
आद्यन्त-रहितम् सत्यम् चिन्~मात्रम् निर्विकल्पकम् ।
Adi~anta-rahitam satyam cit~mAtram nirvikalpakam |
यत् तद्_विद्धि परम् रूपम् तृतीयम् विश्व-रूपकम् ॥२०॥
yat tat_ viddhi param rUpam tRtIyam vizva-rUpakam ||20||
.
what is a reality without beginning or end,
a form of Consciousness without modification
know that to be perfect Form,
the third formation of the universe
.
~vlm.20. Know the third form to be the transcendental or spiritual body, which assumes all forms, and is the simple intellectual soul; which is without its beginning or end. and without any alteration in its nature.
~sv.20 Abandon these two and resort to the supreme which is the reality pure, unmodified consciousness.
* Ady-anta.rahitam satyam cin-mAtram nirvikalpakam yat what is a reality without beginning or end, a form of Consciousness without modification know that to be perfect Form, the third formation of the universe. viddhi param rUpam tRtIyam vizva-rUpakam
21|o/
एतत् तुर्य-पदम् शुद्धम् अत्र बद्ध-पदो भव ।
etat_turya-padam zuddham atra baddha-pada:_ bhava |
संपरित्यज्य पूर्वे द्वे मा तत्र_आत्म-मतिर् भव ॥२१॥
samparityajya pUrve dve mA tatra_Atma-mati:_bhava ||21||
.
this is the pure Turya state
:
be firmly seated in it
having cast-away the other two,
not mistaking them for your self.
~vlm.21. This is the pure turya state, wherein you. must remain steadfast as in that of your living liberation; and reject the two others, in which you must place no reliance.
~sv.21 This is the cosmic being. Remain established in it, having firmly rejected the former two.
rAma said—
जाग्रत्-स्वप्न-सुषुप्तेषु स्थितम् त्रिष्व् अप्य्_अलक्षितम् ।
तुर्यम् ब्रूहि विशेषेण विविच्य मुनि-नायक ॥२२॥
jAgrat-svapna-suSupteSu sthitam triSv api_alakSitam |
turyam brUhi vizeSeNa vivicya muni-nAyaka ||22||
jAgrat-svapna-suSupteSu sthitam triSv api_alakSitam |
turyam brUhi vizeSeNa vivicya muni-nAyaka ||22||
jAgrat-svapna-suSupteSu
In Waking, Dream and Sleep
sthitam triSv api_
though in these three states
alakSitam turyam
the fourth, the Turya, is undefined
brUhi vizeSeNa vivicya
tell me about it, having analyzed it,
muni-nAyaka
muni-lord.
~vlm.22. Rama said;--l have understood the three definite states, of waking, dreaming, and sound sleep, as they have been defined to me; but the fourth state of turya is yet left undefined, and I beg you to explain it clearly unto me.
~sv.22 RAMA asked: Pray, describe the state of turiya which runs through the waking, dream and deep sleep states without being recognised.
vasiSTha said—
\
अहम्भाव~अनहम्भावौ त्यक्त्वा सद्-असती तथा ।
aham.bhAva+an-aham.bhAvau tyaktvA sat.asatI tathA |
यद्_असक्तम् समम् स्वच्छम् स्थितम् तत् तुर्यम् उच्यते ॥२३॥
yat_ a-saktam samam svaccham sthitam tat_ turyam ucyate ||23||
.
having abandoned the sense of "I" and the non-sense of "I"
and Real and unReal thus likewise
what remains
unattached
the Same
transparently
That is called the Fourth
.
~vlm.23. Vasistha answered:--It is that state of the mind, in which the feelings of one_as egoism and non-egoism, and those of his existence and inexistence are utterly drowned under a total impassibility; and the mind is settled in one invariable and uniform tenor of tranquility and transparency.
~vwv.23/881 That is called turya (the fourth state of experience) which exists unattached, even and clear, having abandoned the ideas of "I and not-I" as well as existence and non-existence.
~sv.23-25 VASISTHA continued: That pure and equanimous state which is devoid of egosense and non-egosense, of the real and the unreal, and which is free is known as turiya (the fourth state).
* aham.bhAva-anaham.bhAvau tyaktvA – having abandoned the sense of "I" and the non-sense of "I", sad-asatI tathA - and Such and unSuch thus likewise, yad sthitam - what is settled asaktam – unattached samam – the Same svaccham – transparently tat turyam ucyate - That is called the Fourth.
24|Ø
या स्वच्छा समता शान्ता जीवन्मुक्त-व्यवस्थिति: ।
yA svacchA samatA zAntA jIvanmukta-vyavasthiti: |
साक्ष्य्-अवस्था व्यवहृतौ सा तुर्य-कलना_उच्यते ॥२४॥
sAkSy-avasthA vyavahRtau sA turya-kalanA_ ucyate ||24||
.
yA svacchA samatA zAntA
what is crystalline, equable, peaceful,
jIvanmukta-vyavasthiti:
the characteristic of a Living Freeman
sAkSi-avasthA vyavahRtau
that is functioning in the state of witness,
sA turya-kalanA ucyate
is known as the fourth condition.
<CG: vyavasthiti vyavahRti kalanA turya-k. def. >
~vwv.24/882 That steadiness of those liberated while living, which is clear and calm evenness (or identity) and is the state of a witness in action, is described as the fourth (state of) knowing (or experience).
~sv.23-25 VASISTHA continued: That pure and equanimous state which is devoid of egosense and non-egosense, of the real and the unreal, and which is free is known as turiya (the fourth state).
~vlm.24. It is that state in which the selfish feelings of mine and thine, are altogether wanting; and in which one remains as a mere witness and spectator of the affairs of life. This is the turya state of living liberation. (It is the state of a philosopher who lives to see and philosophise and mix with nothing).
25|Ø
न_एतज्_जाग्रन् न च स्वप्नम् संकल्पानाम् असम्भवात् ।
सुषुप्त-भावो न_अप्य्_एतद्_अ-भावाज्_जडता स्थित: ॥२५॥
न_एतज्_जाग्रन् न च स्वप्नम् संकल्पानाम् असम्भवात् ।
na_ etat_ jAgrat_ na ca svapnam saMkalpAnAm a-sambhavAt |
सुषुप्त-भावो न_अप्य्_एतद्_अ-भावाज्_जडता स्थित: ॥२५॥
suSupta-bhAva:_ na_ api_ etat_ a-bhAvAt_ jaDatA sthita: ||25||
.
this is not Waking, is not Dream; and from the unbecoming of
Samkalpa Concepts it is not even the being-state of Sleep,
and from the unbeing of This, it's the state of inertia.
na etaj_jAgran
This is not Waking,
na ca svapnam
nor Dream,
saMkalpAnAm a-sambhavAt
from the unbecoming of Concepts
suSupta-bhAvo na_apy
it is not even the being/state of Sleep
etad-abhAvAj_jaDatA sthite:
from This-unbeing it is the state of inertia.
~vwv.25/883 This is neither waking nor dreaming on account of the non-existence of imaginations; nor is this the state of deep sleep on account of the condition of dullness (or senselessness),
~vlm.6.124.25. This is neither the state of waking, owing to its want of any wish or concern, nor it is the state of sound sleep, which is one of perfect insensibility.
~sv.23-25 VASISTHA continued: That pure and equanimous state which is devoid of egosense and non-egosense, of the real and the unreal, and which is free is known as turiya (the fourth state).
\
शान्तम् सम्यक्-प्रबुद्धानाम् यथास्थितम् इदम् जगत् ।
zAntam samyak-prabuddhAnAm yathÂsthitam idam jagat |
विलीनम् तुर्यम् एव_आहुर् अबुद्धानाम् स्थिरम् स्थितम् ॥२६॥
vilInam turyam eva_ Ahu:_ a-buddhAnAm sthiram sthitam ||26||
.
the peaceful state of the fully.awake takes this world as.is
–
this Fourth they call "subsumed"
:
when seated in the unawakened
...
~vwv.26/884 This world, as it stands, is extinguished for those who are completely awakened. They call it the fourth state of experience (when the world which is) staying permanent for the unenlightened, has vanished.
~vlm.26. It is that calmness in which the wise man sees every thing, to be going on in the world; and it is like the state of insensibility of the ignorant, in which they perceive no stir in the course of the world. (The calmness of the wise like the dullness of others is their turya also).
* zAntam samyak.prabuddhAnAm - the peaceful state of the fully awake yathA-sthitam idam jagat - is so-situate as this world. vilInam turyam eva Ahur - They call it the "subsumed Fourth", abuddhAnAm sthiram sthitam - the gross/fixed state of the unawake.
\
अहम्कार-कला-त्यागो समताया: समुद्भवे ।
aham.kAra-kalA-tyAga:_ samatAyA: sam.udbhave |
विशररौ कृते चित्ते तुर्य~अवस्था_ उपतिष्ठते ॥२७॥
vizararau kRte citte turya~avasthA_ upatiSThate ||27||
.
when the "I"dentity is abandoned,
unified in the samatA.Sameness,
when chitta Affection is weakened,
this Fourth State appears
.
~vwv.27/885 On giving up the fragmentary sense of self, on the birth of evenness and when the mind is made non-harmful, the fourth state of experience is present.
28|Ø
अथ_इमम् शृणु दृष्टान्तम् कथ्यमानम् मया_अधुना ।
atha_ imam zRNu dRSTAntam kathyamAnam mayA_ adhunA |
प्रबुद्धो_अपि यथा बोधम् उपैषि विबुध~उपम ॥२८॥
prabuddha:_ api yathA bodham upaiSi, vibudha~upama ||28||
.
atha_imam zRNu dRSTAntam - x
kathyamAnam mayA_adhunA - x
prabuddha:_api yathA bodham - x
upaiSi vibudha-upama - x.
~vwv.886/28 Unconditioned consciousness (without the distinction of the knower, the known and the knowing) is indeed the fourth state of experience. That alone exists here; nothing other than that.
~vlm.28. Hear me relate to you an instance on this subject, which will confer as clear a light to your enlightened mind, as that of all seeing Gods.
~sv.28 I shall narrate a parable, hearing which you will become enlightened even if you are already enlightened!
\
कस्मिंश्~चित् कानन~आभोगे महा-मौनम् व्यवस्थितम् ।
kasmin~cit kAnana~Abhoge mahA-maunam vyavasthitam |
दृष्ट्वा_अद्भूतम् इदम् किम्चिन् मुनिम् पप्रच्छ लुब्धक: ॥२९॥
dRSTvA_ adbhUtam idam kim.cin_ munim papraccha lubdhaka: ||29||
.
somewhere
in some vast forest,
a hunter saw a great muni sitting in perfect silence
and the hunter spoke to him
.
30|Ø
पश्चाद्_उपगतो बाण-भिन्नम् मृगम् अभिद्रुतम् ।
pazcAt_ upagata:_ bANa-bhinnam mRgam abhidrutam |
मुने मदीय-बाणेन विद्धो मृग इह_आगत: ॥३०॥
mune madIya-bANena viddha:_ mRga_ iha _Agata: ||30||
.
pazcAt_upagata: - x
bANa-bhinnam – arrow-struck
mRgam abhidrutam - a fleeing deer, muni,
madIya-bANena - by my arrow
viddha:_ mRga_ iha_Agata: - x.
~vlm.30. Have you seen, O sage, a wounded stag flying before me this way, with an arrow fixed in its back?
~sv.30 "O sage, a deer which had been wounded by my arrow came this way. Tell me which way it went."
\
क्व प्रयातो मृग इति प्रत्युवाच स तम् मुनि: ।
kva prayAta:_ mRga* iti pratyuvAca sa tam muni: |
सम-शीला वयम् साधो मुनयो वन-वासिन: ॥३१॥
sama-zIlA vayam sAdho munaya:_ vana-vAsina: ||31||
.
asked by the Hunter
"Where has the deer gone?"
the muni answered him–
we are like stones, sAdhu, we munis dwelling in the woods
.
~vlm.6.124.31. The sage replied:--You ask me, where your stag has fled; but my friend, know that sages like ourselves and living in the forest, are as cool as blocks of stone; (and insensible of every occurrence on earth).
~sv.31 The sage replied: "We are holy men who dwell in the forest and our nature is peace.
~m.31 The muni replied: "You ask me where your stag has fled; but you should know, my friend, that we forest munis are as still as blocks of stone.
\
न_अस्मकम् अस्ति_अहम्कारो व्यवहारेषु य: क्षम: ।
na_asmakam asti_ aham.kAra:_ vyavahAreSu ya: kSama: |
सर्वाणि_इन्द्रिय-कर्माणि करोति हि सखे मन: ॥३२॥
sarvANi_indriya-karmANi karoti hi sakhe mana: ||32||
.
not for us is "I"dentity
which is the bane of daily life
all the works of the senses making thereby, my friend, manas.Mind
.
~vlm.6.124.32. We want {="lack"} that egoism which enables one, in conducting the transactions of the world; and know my friend, that it is the mind, which conducts all the actions of the senses.
~sv.32 We are devoid of egosense.
~m.32 We do not have the Egoity that governs worldly affairs, and conducts the operation of the senses.
~AB. vyavahareSu_an-abhyasteSu_iti zeSa: ||
* na_asmakam asti_ aham.kAra: - "not for us is "I"dentity vyavahAreSu ya: kSama: - which is the bane of daily life sarvANi_indriya-karmANi - all the works of the senses karoti hi sakhe mana: - making thereby, my friend, manas.Mind.
\
अहम्कारमयम् तन् मे नूनम् प्रगलितम् चिरम् ।
aham.kAramayam tat_ me nUnam pragalitam ciram |
जाग्रत्-स्वप्न-सुषुप्त-आख्या दशा वेद्मि न काश्चन ॥३३॥
jAgrat-svapna-suSupta-AkhyA dazA vedmi na kA:cana ||33||
.
that mode of aham.kAra-"I"dentity
has long since leaked.away
:
the states called Waking, Dream, and Sleep
I don't know anyhow
.
\
तुर्य एव हि तिष्ठे ऽहम् तत्र दृश्यम् न विद्यते ।
turya* eva hi tiSThe _aham tatra dRzyam na vidyate |
इति तस्य वच: श्रुत्वा मुनि-नाथस्य राघव ॥३४॥
iti tasya vaca: zrutvA muni-nAthasya rAghava ||34||
.
"I am based in the Fourth State.
in That the dRshya.Percept is not known.to.be ."
such were the words, rAghava, that I heard from the muni.Lord
.
~vlm. I rest quietly in my fourth state of aloofness in which there is no vision of what can be seen."
35|o/
लुब्धको_अर्थम् अ-विज्ञाय जगाम_अभिमताम् दिशम् ।
अतो वच्मि महाबाहो न_अस्ति तुर्य-इतरा दशा ॥३५॥
lubdhaka:_artham a-vijJAya jagAma_abhimatAm dizam |
ato vacmi mahAbAho na_asti turya-itarA dazA ||35||
.
lubdhaka:_artham
a-vijJAya jagAma_abhimatAm dizam
ato vacmi
hence I say,
Master Archer,
there is no other state than the Fourth.
m.124.35 And so I tell you, StrongArm, there is no state higher than the Fourth.
~vlm.6.124.35. I tell you therefore, O Ráma, there is no other state beyond the fourth or turya quietism; it is that unalterable impassivity of the mind, which is not to be found in any other.
~sv.35 Hence, I tell you, O Rama, there is naught but the turiya. The turiya is unmodified consciousness and that alone exists.
निर्विकल्पा हि चित् तुर्यम् तद्_एव_अस्ति_इह न_इतरत् ।
nirvikalpA hi cit turyam tat_eva_asti_iha na_itarat |
जाग्रत्-स्वप्न-सुषुप्त-आख्यम् त्रयम् रूपम् हि चेतस: ॥३६॥
jAgrat-svapna-suSupta-Akhyam trayam rUpam hi cetasa: ||36||
.
the formless Chit is the Fourth State.
That only is here, nothing else.
it's known as Waking, Dream, and Sleep,
the threefold chetas.Affectivity.
.
\
घोरम् शान्तम् च मूढम् च आत्म-चित्तम् इह_आस्थितम् ।
ghoram zAntam ca mUDham ca Atma-cittam iha_ Asthitam |
घोरम् जाग्रन्~मयम् चित्तम् शान्तम् स्वप्नम् अयम् स्थितम् ॥३७॥
ghoram jAgrat~mayam cittam zAntam svapnam ayam sthitam ||37||
.
the horrid & the peaceful & the foolish--
the Self assumes such affections here:
the horrid is a mode of Waking;
when mind affects Peace, sleep is its condition.
~vwv.860 ... the violent, the calmed and the stupefied states ...
~vlm.37. The waking state presents us the dark complexion of the mind, for its susceptibility of all the passions and evils of life; and the sleeping state shows us its quiet aspect, for want of its cares and anxieties.
* the horrid & the peaceful & the foolish--the Self assumes such affections here Atma-cittam iha_Asthitam – the Self affected is established here ghoram jAgran-mayam – the horrid is a mode of Waking cittam zAntam – mind affected to Peace, sleep is its condition. svapnam ayam sthitam - x.
n|o/
गूढम् सुषुप्त.भाव-स्थम् त्रिभिर् हीनम् भूतम् भवेत् ।
यच्_च चित्तम् मृतम् तत्र सत्त्वम् एकम् स्थितम् समम् ।
तद्_एव योगिन: सर्वे यत्नात् संपादयन्ति हि ॥३८॥
gUDham suSupta.bhAva-stham tribhi:_hInam bhUtam bhavet |
yac_ca cittam mRtam tatra sattvam ekam sthitam samam |
tat_eva yogina: sarve yatnAt_sampAdayanti hi ||38||
.
Being in the profound state of Sleep
beyond these three
you become a being
so
the affection of citta.mind
is dead there.
One Suchness set in sameness
is surely
That
•
alone
and all the yogin.s attain it only with effort.
समस्त-संकल्प-विलासमुक्तम्
तुर्ये पदे तिष्ठ निरामय-आत्मा ।
यत्र स्थिता: साधु सदा_एव मुक्ता:
प्रश्न.अन्त-भेदा मुनयो महान्त: ॥६।१२४।३९॥
samasta-saMkalpa-vilAsamuktam
turye pade tiSTha nirAmaya-AtmA |
yatra sthitA: sAdhu sadA_eva muktA:
prazna.anta-bhedA munayo mahAnta: ||39||
.
samasta-saMkalpa-vilAsamuktam - x
turye pade tiSTha - stay in the Fourth State
nirAmaya-AtmA - a self without affective formation +
yatra sthitA: - where are situate, sAdhu,
sadA_eva muktA: - forever the Free,
prazna.anta-bhedA: munayo mahAnta: - x.
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
+++
++
+
Comments and suggestions
are welcome at
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:
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oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
+++
DAILY READINGS tu 09 January
fm4049 2.ja9 kadamba Tree .z34
https://www.dropbox.com/s/qz558sdh23k2jh6/fm4049%202.ja9.z34%20kadamba%20Tree%20.z34.docx?dl=0
fm6125 3.ja9 On Stability .z10
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fm1006 1.ja09-10 enter vizvamitra.Allfriend .z55
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
Jiva Das
FM6124 THE STAG AND THE HUNTER 3.JA08 .z39
FM.6.100.FM.6.128 end
https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100.fm.6.128%20end.docx?dl=0
6.nirvANa.1
https://www.dropbox.com/s/svh2rdd4sq7nk6j/6.nirvana.1.docx?dl=0
oॐm
FM.6.124
THE STAG AND THE HUNTER
VASISHTHA said—
यथासत्त्वमुपेक्ष्य स्वम् शनैर्विप्रो दुरीहया ।
yathAsattvam upekSya svam zanai: vipra: dur.IhayA |
अङ्गी.करोति शूद्रत्वम् तथा जीवत्वमीश्वरः ॥६।१२४।१॥
aGgI.karoti zUdratvam tathA jIvatvam Izvara: ||6|124|1||
.
yathAsattvam* upekSya* sva.own/self.m zanais.quietly/gently/gradually vipra*: dur.bad.Iha*.yA | aGgIkar.nodding.head/agreeing.oti **zUdra.servant/peasant.tva.condition/ity.m tathA.thus jIva.living.Jiiva.tva.condition/ity.m **Izvara.Lord: ||6|124|1||
.
**Izvara.Lord
**zUdra.servant/peasant
Iha*
upekSya*
vipra*
yathAsattvam*
.
*vlm.1 VASISHTHA Said:,,Know now that the Lord (Divine soul), stops to take upon itself of the nature of the living or animal soul, as a Brahman (by birth) assumes the character of a vile sudra for some mean purpose, by disregarding the purity of its original nature. (This is the degradation of the lordly and blissful soul, to the state of the sensitive animal soul, by reason of its meaner propensity).
*sv.1 The Lord assumes individuality (jiva).
भूतानि द्वि.विधान्य् एव प्रतिसर्गम् स्फुरन्ति वै ।
bhUta.ani dvi.vidha.ani eva pratisarga.m sphuranti vai |
आद्य,विस्पन्द,जातानि तानि निष्कारणानि वै ॥६।१२४।२॥
Adya.vispanda.jAta.ani tAni niSkAraNa.ani vai ||6|124|2||
.
bhUta.being/creature\ghost.ani dvi.two.vidha*.ani eva.only/indeed pratisarga*.m sphurita.throbbing/trembling/glittering/sparkling\risen/appeared.anti vai.indeed | Adya.original/primal.vispanda*.jAta*.ani tAni.those.ones **niSkAraNa.causeless.ani vai.indeed
.
bhUta.being/creature\ghost.ani dvi.two.vidha*.ani eva.only/indeed
pratisarga*
vispanda*.
jAta*
**niSkAraNa.causeless
.
bhUta.ani dvi.vidha.ani eva
there are two sorts of bhUta.Being
and they appear among the creations
pratisarga.m sphuranti vai |
Adya.vispanda.jAta.ani
they are born as dispersion of the primal vibration
and they are without.cause
.
*vlm.2. There are two kinds of living beings, that come into existence in the beginning of the repeated creations; the one coming into existence without any causality, and are thence called to be causeless or uncaused, (such as that is they are
not made like pots and the like (ghatádi), by means of the instrumental causality of the potters wheel, stick &c.
*sv.2 The elements arise in the cosmos without any reason whatsoever.
ईश्वरात् सम्.उपागत्य पुनर्.जन्म.अन्तराणि च ।
Izvara.at samupAgatya punar.janma.antara.aNi ca |
भूतान्य् अनु.भवत्य् अङ्ग स्व.कृतैर् एव कर्मभिः ॥६।१२४।३॥
bhUta.ani anubhavati aGga sva.kRtai: eva karmabhi: ||6|124|3||
.
Lord.Iishvara.at samupAgatya* *punar.again.janma.birth.antara.within/inside.aNi ca.and/also | *bhUta.being.ani *anubhav.experience.ati *aGga.body\surely
*zva.dog *sva.own.self.*kRta.done/made.i: eva.indeed/only Karma.bhi:
.
*aGga.body\surely
*anubhav.experience
*bhUta.being
*kRta.done/made
*punar.again
*sva.own.self
*zva.dog
samupAgatya*
.
sva.kRtai: eva karmabhi: 0 with works done by its own self
.
*vlm.3. Thus the soul emanating from the Divine, is subjected to various transmigrations, and becomes many kinds of beings (in succession), according to its previous acts and propensities. (Thus it is the tendency of the soul towards good or evil, that is the cause of its rise and fall or elevation or degradation).
*sv.3 The individual which emanated from the Lord experiences the elements (objects) as if they were created by him. Thus do all jivas arise and function for no obvious reason.
कार्य,कारण=भावो ऽयम् ईदृशो जन्म,कर्मनोः ।
kArya.kAraNa=bhAva: ayam IdRza: janma.karmano: |
अ,कारणम् उपायान्ति सर्वे जीवाः परात् पदात् ॥६।१२४।४॥
a.kAraNam upAyAnti sarve jIvA: para.at padAt ||6|124|4||
.
kArya.kAraNa=bhAva: ayam
IdRza: janma.karmano:
a.kAraNam upAyAnti sarve jIvA: ,
all Living.jIvas come.to.be causelessly
para.at padAt
from the Supreme State.
*vlm.4. All beings emanate originally without any cause, from the source of the divine essence; and then their actions become the secondary cause of continuous transmigrations (until the end of the world). (All souls are bound to their revolutions in repeated births, until their final extinction in the deity on the last day of resurrection, or by their prior liberation by mukti or nirvana).
*sv.4 But from then on, their own individual actions become the causes for their subsequent experience of pleasure and pain.
*vwv.4b,5a/2172. All the individual souls arrive without cause from the Supreme Abode (or Absolute Reality). Then, their own actions (or karman.s) become the cause of their pleasure and pain.
पश्चात् तेषाम् स्व.कर्माणि कारणम् सुख,दुःखयोः ।
pazcAt teSAm sva.karma.aNi kAraNam sukha.du:khayo: |
आत्म.अज्ञानात् सम्.उत्पन्नः संकल्पः कर्म,कारणम् ॥६।१२४।५॥
Atma.ajJAnAt sam.utpanna: saMkalpa: karma.kAraNam ||6|124|5||
.
but then their own works
are the cause of pleasure and pain
:
from ignorance of the Self has arisen the conceptual cause of karma
.
* pazcAt , afterward teSAm sva.karma.aNi in their own works kAraNam sukha.du:khayo: , the cause of pleasure and pain Atma.ajJAnAt samutpanna: , from ignorance of the Self has arisen saMkalpa: karma.kAraNam the conceptual cause of karma.
*vlm.6.124.5. The personal acts of men, are the causes both of their happiness as well as misery; and again the will which is produced by the conscious knowledge of one as self, becomes the cause of the action: (i. e. the will proceeding from one as consciousness of himself, is the cause of his action, which again becomes the cause of his pleasure or pain as its result).
*sv.5 The limitation of one as own understanding is the cause for the individual's actions.
*vwv.2063 5,6 Imagination (or desire) born out of ignorance of the Self is the cause of action. The cause of bondage is indeed the state of having imagination (or desire). Renounce that completely.
*vwv.4b,5a/2172. All the individual souls arrive without cause from the Supreme Abode (or Absolute Reality). Then, their own actions (or karman.s) become the cause of their pleasure and pain.
* pazcAt , afterward teSAm sva.karma.aNi in their own works kAraNam sukha.du:khayo: , the cause of pleasure and pain Atma.ajJAnAt samutpanna: , from ignorance of the Self has arisen saMkalpa: karma.kAraNam the conceptual cause of karma.
संकल्पित्वम् हि बन्धस्य कारणम् तत् परित्यज ।
saMkalpitvam hi bandhasya kAraNam tat parityaja |
मोक्षस् तु निःसंकल्पित्वम् तद् अभ्यास,परो भव ॥६।१२४।६॥
mokSa: tu ni:saMkalpitvam tat abhyAsa.para: bhava ||6|124|6||
.
because the formation of Concepts is the cause of bondage
give it up
!
since the lack of such conceptualization is mokSha.Freedom
practise it
!
saMkalpitvam hi bandhasya x
kAraNam tat parityaja |
mokSa: tu ni:saMkalpitvam x
tat abhyAsa.para: bhava
.
*vwv.2063 5,6 Imagination (or desire) born out of ignorance of the Self is the cause of action. The cause of bondage is indeed the state of having imagination (or desire). Renounce that completely.
स.आवधानो भव त्वम् च ग्राह्य.ग्राहक,सम्भ्रमे ।
sa.AvadhAna: bhava tvam ca grAhya.grAhaka=sambhrame |
अजस्रम् एव संकल्प,दशाः परिहरच् छनैः ॥६।१२४।७॥
ajasram eva saMkalpa.dazA: pariharat zanai: ||6|124|7||
.
sa.AvadhAna: bhava tvam ca
grAhya.grAhaka=sambhrame
ajasram eva
saMkalpa.dazA: , conceptual state.stages =
pariharat zanai: .
*vlm.7. Be therefore careful to make your choice of what is right and proper, from whatever is wrong and improper; and try betimes to contract your wishes within the narrowest seals.
*sv.6,9 One as limited understanding and one as own notions are the cause of bondage, and liberation is their absence. Hence abandon all notions (sankalpa).
ग्रह् #grah ,> #grAhya , to be seized or taken or held cf. RV. x, 109, 3 cf. Mn. cf. YAjJ. cf. mbh. &c • to be clasped or spanned cf. KSS.74,217 • to be captured or imprisoned mbh. &c • to be picked or gathered R.4,43,29 • to be received or accepted or gained mbh. &c • to be insisted upon KSS.17,83. •• ,m., an eclipsed globe (sun or moon) cf. SUryas • ,n., poison (cf. NBD. •• the objects of sensual perception yogas.1,41.
मा भव ग्राह्य,भाव.आत्मा ग्राह्यक.आत्मा च मा भव ।
mA bhava grAhya.bhAva.AtmA grAhyaka.AtmA ca mA bhava |
भावनाम् अखिलम् त्यक्त्वा यत् शिष्टम् तन्.मयो भव ॥६।१२४।८॥
bhAvanAm akhilam tyaktvA yat ziSTam tat.maya: bhava ||6|124|8||
.
mA bhava – do not become a
grAhya.bhAva=AtmA , grasping,nature,self
grAhyaka.AtmA ca mA bhava , and a perceptible self do not become
bhAvanAm akhilam tyaktvA , bhAvanA.Feeling entirely abandoned
yat ziSTam tan.mayo bhava , what remains, a mode of That, you should be.
*vlm.8. Do not let yourself to be possessor or possest of anything or person, but give up thinking on anything, beside what remains after the thoughts of all other things. (i.e. Think alone of thine and the supreme soul, which remains in the absence of everything else).
*sv.6,9 One as limited understanding and one as own notions are the cause of bondage, and liberation is their absence. Hence abandon all notions (sankalpa).
अजस्रम् यम् यम् एव अर्थम् पतत्य् अक्ष,गणो ऽनघ ।
ajasram yam yam eva artham patati akSa.gaNa: anagha |
बध्यते तत्र रागेण तत्र अरागेण मुच्यते ॥६।१२४।९॥
badhyate tatra rAgeNa tatra arAgeNa mucyate ||6|124|9||
.
ajasram yam yam eva artham x
patati akSa.gaNa: anagha |
badhyate tatra rAgeNa x
tatra arAgeNa mucyate
.
always
whatever the object the senses fall.upon
dear boy
you're either bound to it by passion
or freed from it by dispassion
*VLMitra.p.9 Anything to which the senses are addicted serves to bind the soul the more it takes pleasure in it, and also to unbind and release the mind in proportion to the distaste which it bears to it.
किम्चिद् यद् रोचते तुभ्यम् तद् बद्धो ऽसि भव,स्थितौ ।
kimcit yat rocate tubhyam tat baddha: asi bhava.sthitau |
न किम्चिद् रोचते चित्ते तन् मुक्तो ऽसि भव,स्थितौ ॥६।१२४।१०॥
na kimcit rocate citte tat mukta: asi bhava.sthitau ||6|124|10||
.
kimcit yat rocate tubhyam
whatever thing is pleasing to you tat baddha: asi bhava.sthitau – you are bound to that in a feeling,state na kimcit rocate citte – when not anything pleases your Affective mind tan mukta: asi bhava.sthitau – you are Free in that feeling,state.
whatever thing may please you
binds you to that feeling,state
:
when there's not anything to please your Affective mind
you are Free in that feeling,state
.
*vlm.10. If there is anything which is pleasing to thy soul, know the same as thy binding string to the earth; if on the contrary thou findest nothing to thy liking here, you are then freed from the trammels of all the trifles on earth.
*sv.10,14 If you are attracted by anything here, you are bound; if you are not attracted at all you are free. Whatever you do and whatever you enjoy, you do not really do, nor do you enjoy. Know this and be free.
* kimcit yat rocate tubhyam – whatever thing is pleasing to you tat baddha: asi bhava.sthitau – you are bound to that in a feeling,state na kimcit rocate citte – when not anything pleases your Affective mind tan mukta: asi bhava.sthitau – you are Free in that feeling,state.
तस्मात् पदार्थ,निचयात् सह स्थावर,जङ्गमात् ।
tasmAt padArtha.nicayAt saha sthAvara.jaGgamAt |
तृण.आदेर् देव.काय.अन्तान् मा किम्चित् तव रोचताम् ॥६।१२४।११॥
tRNa.Ade: deva.kAya.antAt mA kimcit tava rocatAm ||6|124|11||
.
tasmAt padArtha.nicayAt
among that multitude of still and moving things
saha sthAvara.jaGgamAt
tRNa.Ade: deva.kAya.antAn
from a leaf of grass to a god's body
mA kimcit tava rocatAm
don't let anything attract you.
*vlm.11. Therefore let nothing whatever tempt or beguile thy mind, to anything existent in either in the animate or inanimate kind; and regard everything from a mean straw to a great idol as unworthy of thy regard.
*sv.10,14 If you are attracted by anything here, you are bound; if you are not attracted at all you are free. Whatever you do and whatever you enjoy, you do not really do, nor do you enjoy. Know this and be free.
यत् करोषि यद् अश्नासि यज् जुहोषि ददासि यत् ।
yat karoSi yat aznAsi yat juhoSi dadAsi yat |
न कर्ता असि न भोक्ता असि तत्र मुक्त,मतिः शमी ॥६।१२४।१२॥
na kartA asi na bhoktA asi tatra mukta.mati: zamI ||6|124|12||
.
yat karoSi yat aznAsi yat juhoSi dadAsi yat |
na kartA asi na bhoktA asi tatra mukta.mati: zamI
.
what you may do, what you may eat,
what you may sacrifice, what you
may give,away
—
of these you are neither doer nor enjoyer but a free,minded person of peace
.
*vlm.12. Think not thyself to be either the doer or giver, or eater or offerer, of whatsoever thou doest or givest, or eatest or offerest in thy holy oblations of the Gods; but art quite aloof from all thy bodily actions, owing to the immaterial nature of thyself or soul.
सन्तो ऽतीतम् न शोचन्ति भविष्यच् चिन्तयन्ति नो ।
santa: atItam na zocanti bhaviSyat cintayanti no |
वर्तमानम् च गृह्णन्ति कर्म प्राप्तम् अखण्डितम् ॥६।१२४।१३॥
vartamAnam ca gRhNanti karma prAptam akhaNDitam ||6|124|13||
.
santa: atItam na zocanti – the gone,beyond don't grieve
bhaviSyat cintayanti no – what.will.be considering not.at.all
vartamAnam ca gRhNanti , and grasping the present
karma prAptam akhaNDitam – karma gotten unbrokenly.
*vlm.6.124.13. Concern not thyself with thy past acts, or thy cares for future, over which thou hast no command; but discharge well thy present duties, as they are and come to thy hand.
*sv.13,14 If you are attracted by anything here, you are bound; if you are not attracted at all you are free. Whatever you do and whatever you enjoy, you do not really do, nor do you enjoy. Know this and be free.
मनसि ग्रथिता भावास् तृष्णा,मोह,मद+आदय: ।
manasi grathitA* bhAvA: tRSNA,moha.mada*Adaya: |
मनसा एव मनो राम छेदनी इयम् विजानता ॥६।१२४।१४॥
manasA eva mana: rAma chedanI iyam vijAnatA ||6|124|14||
.
manasi , in manas.Mind
grathitA: bhAvA: tRSNA,moha.mada=Adaya:
the bhAva.states are grasped
—craving, delusive excitation, and the like—
manasA eva
only by the Mind,
rAma.
is this Mind
manas.Mind, rAma. is
chedana.cutting/destroying,I,f., iyam vijAnatA
*vlm.6.124.14. All the feelings and passions of men, as their appetites, desires and the rest, are strung together with their hearts; and therefore it is requisite to sever these heart string with the weapen of a brave and strong hearts: (because the feelings are fostered in weak hearts and minds only).
विवेकेन अति.तीक्ष्णेन बलाद् अय इव अयसा ।
vivekena ati,tIkSNena balAt aya* iva ayasA |
मनसा एव मनश् छिन्धि सर्व,भ्रमस्य शान्तये ॥६।१२४।१५॥
manasA eva mana: chindhi sarva.bhramasya zAntaye ||6|124|15||
.
by very keen Discernment
like iron pounding iron
let Mind itself break.loose the Mind
from all delusion & come to Peace
.
*vlm.6.124.15. Now break your sensuous mind by the power of your reasoning mind, and restrain its rage of running into errors; as they break the iron pegs by force of iron hammers.
*sv.15 All these notions exist in the mind. Subdue the mind by the mind. Purify the mind by the mind. Destroy the mind by the mind.
* vivekena ati.tIkSNena – w very keen viveka.Discernment balAt aya: iva ayasA – like iron pounding iron manasA eva mana: chindhi , by Mind itself break.loose the Mind sarva.bhramasya zAntaye , from all delusion & come to Peace.
क्षालयन्ति मलेन एव मलम् क्षालन,कोविदाः ।
kSAlayanti malena eva malam kSAlana.kovidA: |
वारयन्त्य् अस्त्रम् अस्त्रेण विषम् प्रतिविषेण च ॥६।१२४।१६॥
vArayanti astram astreNa viSam prativiSeNa ca ||6|124|16||
.
kSAlayanti malena eva , cleansing with dirt =
malam kSAlana.kovidA:
vArayanti astram astreNa
viSam prativiSeNa ca .
*vlm.6.124.16. So intelligent men rub out one dirt by another, and remove one poison by another poisonous substance; and so do soldiers oppose one steel by a weapon of the same metal.
*sv.16 Expert washermen wash dirt with dirt. A thorn is removed by another thorn. Poison antidotes poison.
#kSal, #>kSar ,> #kSAlana ,mfn. washing, washing or wiping off paJcat. (end,comp); #kSAlanam ,n. washing, washing off, cleansing with water, mbh.2,1295, KSS.52,239; sprinkling W.
#vR ,> #vArayanti ca. pr. ac. pl. 3 }[vṛ 1]
जीवस्य त्रीणि रूपाणि स्थूल,सूक्ष्म,पराणि च ।
jIvasya trINi rUpa.aNi sthUla.sUkSma.para.aNi ca |
तत्रअस्य यत् परम् रूपम् तद् भज द्वे परित्यज ॥६।१२४।१७॥
tatra asya yat param rUpam tat bhaja dve parityaja ||6|124|17||
.
there are three forms of the Living.jIva–the Gross, the Subtle, the Perfect
:
of these, enjoy the perfect form of it; abandon the other two
.
*vwv.6.124.17. All living beings have a triple form, composed of the subtile, solid and the imperceptible spiritual bodies; now lay hold and rely on the last, in utter disregard of the two former.
*jIvasya trINi rUpa.aNi , of life three forms , sthUla.sUkSma.para.aNi ca , gross&subtle&higher , tatra asya yat param rUpam , there of this which is a higher form , tat bhaja dve parityaja ,hold.to that, abandon the other two.
पाणि,पाद=मयो यो ऽयम् देहो भोगाय वल्गति ।
pANi,pAda=maya: ya: ayam deha: bhogAya valgati |
भोग.अर्थम् एतज् जीवस्य रूपम् स्थूलम् इह आस्थितम् ॥६।१२४।१८॥
bhoga.artham etat jIvasya rUpam sthUlam iha Asthitam ||6|124|18||
.
pANi,pAda=maya: ya:
what is a form with hands and feet
ayam deha:
this body
bhogAya valgati
plays at pleasure
bhoga.artham etat jIvasya rUpam sthUlam iha Asthitam
For the purpose of pleasure the Living.jIva takes a gross form in this world.
*vlm.6.124.18. The solid or gross body, is composed of the hands, feet and other members and limbs; and subsist in this nether world upon its subsistence of food only.
स्व.संकल्प.मय*आकारम् यावत् संसार,भावि यत् ।
sva.saMkalpa.maya*AkAram yAvat saMsAra.bhAvi yat |
चित्तम् तद् विद्धि जीवस्य रूपम् राम आतिवाहिकम् ॥६।१२४।१९॥
cittam tat viddhi jIvasya rUpam rAma AtivAhikam ||6|124|19||
.
sva.saMkalpa.maya=AkAram yAvat saMsAra.bhAvi yat
cittam
tat viddhi
know that to be
jIvasya rUpam rAma AtivAhikam
the AtivAhika form of the Living.jIva
*vwv.890/19. RAma! Know the mind as that subtle characteristic of the individual soul, which has a form consisting of one as own thoughts and which will exist as long as there is the course of worldly life.
*vlm.19. The living being had an intrinsic body also, which is derived from within; and is composed of all its wishes in the world, and is known as the mental or intellectual part of the body.
*sv.19 The mind with its notions and limitations is the subtle body.
आद्य्ऽन्त,रहितम् सत्यम् चिन्ंआत्रम् निर्विकल्पकम् ।
Adi*anta.rahitam satyam cit*mAtram nirvikalpakam |
यत् तद् विद्धि परम् रूपम् त्ऱ्तीयम् विज़्व,रूपकम् ॥६।१२४।२०॥
yat tat viddhi param rUpam tRtIyam vizva.rUpakam ||6|124|20||
.
Ady,anta.rahitam satyam cin,mAtram nirvikalpakam yat
what is a reality without beginning or end, a form of Consciousness without modification know that to be perfect Form, the third formation of the universe. viddhi param rUpam tRtIyam vizva.rUpakam
what is a reality without beginning or end,
a form of Consciousness without modification
know that to be perfect Form,
the third formation of the universe
.
*vlm.20. Know the third form to be the transcendental or spiritual body, which assumes all forms, and is the simple intellectual soul; which is without its beginning or end. and without any alteration in its nature.
*sv.20 Abandon these two and resort to the supreme which is the reality pure, unmodified consciousness.
* Ady,anta.rahitam satyam cin,mAtram nirvikalpakam yat what is a reality without beginning or end, a form of Consciousness without modification know that to be perfect Form, the third formation of the universe. viddhi param rUpam tRtIyam vizva.rUpakam
एतत् तुर्य,पदम् शुद्धम् अत्र बद्ध,पदो भव ।
etat turya.padam zuddham atra baddha.pada: bhava |
सम्परित्यज्य पूर्वे द्वे मा तत्र आत्म,मतिर् भव ॥६।१२४।२१॥
samparityajya pUrve dve mA tatra Atma.mati: bhava ||6|124|21||
.
this is the pure Turya state
:
be firmly seated in it
having cast,away the other two,
not mistaking them for your self.
etat turya.padam zuddham x
atra baddha.pada: bhava |
samparityajya pUrve dve x
mA tatra Atma.mati: bhava
.
*vlm.21. This is the pure turya state, wherein you. must remain steadfast as in that of your living liberation; and reject the two others, in which you must place no reliance.
*sv.21 This is the cosmic being. Remain established in it, having firmly rejected the former two.
Râma said—
जाग्रत्,स्वप्न,सुषुप्तेषु स्थितम् त्रिष्व् अप्य् अलक्षितम् ।
jAgrat,svapna.suSupteSu sthitam triSu api alakSitam |
तुर्यम् ब्रूहि विशेषेण विविच्य मुनि,नायक ॥६।१२४।२२॥
turyam brUhi vizeSeNa vivicya muni,nAyaka ||6|124|22||
.
jAgrat,svapna.suSupteSu
In Waking, Dream and Sleep
sthitam triSu api
though in these three states
alakSitam turyam
the fourth, the Turya. is undefined
brUhi vizeSeNa vivicya
tell me about it, having analyzed it,
muni,nAyaka
muni,lord.
*vlm.22. Rama said;,,l have understood the three definite states, of waking, dreaming, and sound sleep, as they have been defined to me; but the fourth state of turya is yet left undefined, and I beg you to explain it clearly unto me.
*sv.22 RAMA asked: Pray, describe the state of turiya which runs through the waking, dream and deep sleep states without being recognised.
Vasishtha said—
अहम्भाव,अन्.अहम्भावौ त्यक्त्वा सद्.असती तथा ।
ahambhAva+an,ahambhAvau tyaktvA sat.asatI tathA |
यद् अ,सक्तम् समम् स्वच्छम् स्थितम् तत् तुर्यम् उच्यते ॥६।१२४।२३॥
yat a.saktam samam svaccham sthitam tat turyam ucyate ||6|124|23||
.
ahambhAva+an,ahambhAvau x
tyaktvA sat.asatI tathA |
yat a.saktam samam svaccham x
sthitam tat turyam ucyate
.
having abandoned the sense of "I" and the non,sense of "I"
and Real and unReal thus likewise
what remains
unattached
the Same
transparently
That is called the Fourth
.
*vlm.23. Vasistha answered:,,It is that state of the mind, in which the feelings of one as egoism and non,egoism, and those of his existence and inexistence are utterly drowned under a total impassibility; and the mind is settled in one invariable and uniform tenor of tranquility and transparency.
*vwv.23/881 That is called turya (the fourth state of experience) which exists unattached, even and clear, having abandoned the ideas of "I and not,I" as well as existence and non,existence.
*sv.23,25 VASISTHA continued: That pure and equanimous state which is devoid of egosense and non,egosense, of the real and the unreal, and which is free is known as turiya (the fourth state).
* ahambhAva.anahambhAvau tyaktvA – having abandoned the sense of "I" and the non,sense of "I", sad,asatI tathA , and Such and unSuch thus likewise, yad sthitam , what is settled asaktam – unattached samam – the Same svaccham – transparently tat turyam ucyate , That is called the Fourth.
या स्वच्चा समता ज़ान्ता जीवन्मुक्त,व्यवस्थितिः ।
yA svacchA samatA zAntA jIvanmukta.vyavasthiti: |
साक्ष्य्ऽवस्था व्यवह्ऱ्तौ सा तुर्य,कलनाउच्यते ॥६।१२४।२४॥
sAkSI*avasthA vyavahRtau sA turya.kalanA ucyate ||6|124|24||
.
yA svacchA samatA zAntA
what is crystalline, equable, peaceful,
jIvanmukta.vyavasthiti:
the characteristic of a Living Freeman
sAkSI,avasthA vyavahRtau
that is functioning in the state of witness,
sA turya.kalanA ucyate
is known as the fourth condition.
<CG: vyavasthiti vyavahRti kalanA turya.k. def. >
*vwv.24/882 That steadiness of those liberated while living, which is clear and calm evenness (or identity) and is the state of a witness in action, is described as the fourth (state of) knowing (or experience).
*sv.23,25 VASISTHA continued: That pure and equanimous state which is devoid of egosense and non,egosense, of the real and the unreal, and which is free is known as turiya (the fourth state).
*vlm.24. It is that state in which the selfish feelings of mine and thine, are altogether wanting; and in which one remains as a mere witness and spectator of the affairs of life. This is the turya state of living liberation. (It is the state of a philosopher who lives to see and philosophise and mix with nothing).
नएतज् जाग्रन् न च स्वप्नम् संकल्पानाम् अ,सम्भवात् ।
na etat jAgrat na ca svapnam saMkalpAnAm a.sambhavAt |
सुषुप्त,भावो नअप्य्एतद् अ,भावाज् जडता स्थितः ॥६।१२४।२५॥
suSupta.bhAva: na api etat a.bhAvAt jaDatA sthita: ||6|124|25||
.
this is not Waking, is not Dream; and from the unbecoming of
Samkalpa Concepts it is not even the being,state of Sleep,
and from the unbeing of This, it's the state of inertia.
na etaj jAgran
This is not Waking,
na ca svapnam
nor Dream,
saMkalpAnAm a.sambhavAt
from the unbecoming of Concepts
suSupta.bhAvo na apy
it is not even the being/state of Sleep
etad,abhAvAj jaDatA sthite:
from This,unbeing it is the state of inertia.
*vwv.25/883 This is neither waking nor dreaming on account of the non,existence of imaginations; nor is this the state of deep sleep on account of the condition of dullness (or senselessness),
*vlm.6.124.25. This is neither the state of waking, owing to its want of any wish or concern, nor it is the state of sound sleep, which is one of perfect insensibility.
*sv.23,25 VASISTHA continued: That pure and equanimous state which is devoid of egosense and non,egosense, of the real and the unreal, and which is free is known as turiya (the fourth state).
शान्तम् सम्यक्,प्रबुद्धानाम् यथास्थितम् इदम् जगत् ।
zAntam samyak,prabuddhAnAm yathAsthitam idam jagat |
विलीनम् तुर्यम् एव आहुर् अ,बुद्धानाम् स्थिरम् स्थितम् ॥६।१२४।२६॥
vilInam turyam eva Ahur a.buddhAnAm sthiram sthitam ||6|124|26||
.
zAntam samyak.prabuddhAnAm , the peaceful state of the fully awake yathA,sthitam idam jagat , is so,situate as this world. vilInam turyam eva Ahur , They call it the "subsumed Fourth", abuddhAnAm sthiram sthitam , the gross/fixed state of the unawake.
the peaceful state of the fully.awake takes this world as.is
–
this Fourth they call "subsumed"
:
when seated in the unawakened
...
*vwv.26/884 This world, as it stands, is extinguished for those who are completely awakened. They call it the fourth state of experience (when the world which is) staying permanent for the unenlightened, has vanished.
*vlm.26. It is that calmness in which the wise man sees every thing, to be going on in the world; and it is like the state of insensibility of the ignorant, in which they perceive no stir in the course of the world. (The calmness of the wise like the dullness of others is their turya also).
* zAntam samyak.prabuddhAnAm , the peaceful state of the fully awake yathA,sthitam idam jagat , is so,situate as this world. vilInam turyam eva Ahur , They call it the "subsumed Fourth", abuddhAnAm sthiram sthitam , the gross/fixed state of the unawake.
अहम्कार,कलात्यागः समतायाः सम्.उद्भवे ।
ahamkAra.kalA,tyAga: samatAyA: sam.udbhave |
विशरारौ कृते चित्ते तुर्य,अवस्था उपतिष्ठते ॥६।१२४।२७॥
vizarArau kRte citte turya*avasthA upatiSThate ||6|124|27||
.
when the "I"dentity is abandoned,
unified in the samatA.Sameness,
when chitta Affection is dispersed,
this Fourth State appears
.
ahamkAra.kalA,tyAga: x
samatAyA: sam.udbhave |
vizarArau kRte citte x
turya*avasthA upatiSThate
.
kalA
tyAga
samatA
samudbhU
vizarArau
upatiSThate
.
*vwv.27/885 On giving up the fragmentary sense of self, on the birth of evenness and when the mind is made non,harmful, the fourth state of experience is present.
#vizarAru ,mfn., falling to pieces, being scattered or dispersed; frail, perishable +
अथेमं ज़्ऱ्णु द्ऱ्ष्टान्तं कथ्यमानं मयाधुना । प्रबुद्धो'पि यथा बोधमुपैषि विबुधोपम ॥६।१२४।२८॥
अथइमम् ज़्ऱ्णु द्ऱ्ष्टान्तम् कथ्यमानम् मयाअधुना ।
atha imam zRNu dRSTAntam kathyamAnam mayA adhunA |
प्रबुद्धो 'पि यथा बोधम् उपैषि, विबुध*उपम ॥६।१२४।२८॥
prabuddha: api yathA bodham upaiSi, vibudha*upama ||6|124|28||
.
atha imam zRNu dRSTAntam , now hear this example ,
kathyamAnam mayA adhunA , being told by me now ,
prabuddha: api yathA
bodham upaiSi ,
[he] vibudha.upama , O wiselike one ,
.
*vwv.886/28 Unconditioned consciousness (without the distinction of the knower, the known and the knowing) is indeed the fourth state of experience. That alone exists here; nothing other than that.
*vlm.28. Hear me relate to you an instance on this subject, which will confer as clear a light to your enlightened mind, as that of all seeing Gods.
*sv.28 I shall narrate a parable, hearing which you will become enlightened even if you are already enlightened!
कस्मिंश्.चित् कानन,आभोगे महा.मौनम् व्यवस्थितम् ।
kasmin*cit kAnana*Abhoge mahA.maunam vyavasthitam |
दृष्ट्वा अद्भूतम् इदम् किम्.चिन् मुनिम् पप्रच्छ लुब्धकः ॥६।१२४।२९॥
dRSTvA adbhUtam idam kimcit munim papraccha lubdhaka: ||6|124|29||
.
kasmin*cit kAnana*Abhoge x
mahA.maunam vyavasthitam |
dRSTvA adbhUtam idam kimcit x
munim papraccha lubdhaka:
.
somewhere
in some vast forest,
a hunter saw a great muni sitting in perfect silence
and the hunter spoke to him
.
*VLMitra.p.29 It happened once that a hunter, roaming for his prey in some part of a forest, chanced to see a sage sitting silently in his solitude. Thinking it something strange, the hunter approached him saying,
पश्चादुपगतो बाणभिन्नम् मृगमभिद्रुतम् । मुने मदीयबाणेन विद्धो मृग इहागतः ॥६।१२४।३०॥
पश्चाद् उपगतो बाण,भिन्नम् मृगम् अभि.द्रुतम् ।
pazcAt upagata: bANa.bhinnam mRga.m abhidrutam |
मुने मदीय,बाणेन विद्धो मृग इह आगतः ॥६।१२४।३०॥
mune madIya.bANena viddha: mRga* iha Agata: ||6|124|30||
.
pazcAt upagata:
bANa.bhinnam – arrow,struck
mRga.m abhidrutam , a fleeing deer, muni,
madIya.bANena , by my arrow
viddha: mRga iha Agata: .
*vlm.30. Have you seen, O sage, a wounded stag flying before me this way, with an arrow fixed in its back?
*sv.30 "O sage, a deer which had been wounded by my arrow came this way. Tell me which way it went."
क्व प्रयातो मृग* इति प्रत्युवाच स तं मुनिः ।
kva prayAta: mRga: iti prati.uvAca sa* tam muni: |
सम,शीला वयम् साधो मुनयो वन,वासिनः ॥६।१२४।३१॥
sama.zIlA* vayam sAdho munaya: vana.vAsina: ||6|124|31||
.
asked by the Hunter
"Where has the deer gone?"
the Muni answered him–
"We are like stones, sAdhu, we munis dwelling in the woods
…
.
kva prayAta.gone.away/arrived.at.: mRge iti x
prati.uvAca sa* tam muni: |
sama.zIlA* vayam sAdho x
munaya: vana.vAsina:
.
*vlm.6.124.31. The sage replied:,,You ask me, where your stag has fled; but my friend, know that sages like ourselves and living in the forest, are as cool as blocks of stone; (and insensible of every occurrence on earth).
*sv.31 The sage replied: "We are holy men who dwell in the forest and our nature is peace.
*m.31 The muni replied: "You ask me where your stag has fled; but you should know, my friend, that we forest munis are as still as blocks of stone.
न अस्मकम् अस्त्य् अहम्कारो व्यवहारेषु यः क्षमः ।
सर्वाणि इन्द्रिय,कर्माणि करोति हि सखे मनः ॥६।१२४।३२॥
na asmakam asti ahamkAra: vyavahAreSu ya: kSama: |
sarva.aNi indriya.karma.aNi karoti hi sakhe mana: ||6|124|32||
.
na asmakam asti ahamkAra:
"not for us is "I"dentity vyavahAreSu ya: kSama:
which is the bane of daily life sarva.aNi indriya.karma.aNi , all the works of the senses karoti hi sakhe mana: , making thereby, my friend, manas.Mind.
not for us is "I"dentity
which is the bane of daily life
all the works of the senses making thereby, my friend, manas.Mind
.
*vlm.6.124.32. We want {="lack"} that egoism which enables one, in conducting the transactions of the world; and know my friend, that it is the mind, which conducts all the actions of the senses.
*sv.32 We are devoid of egosense.
*m.32 We do not have the Egoity that governs worldly affairs, and conducts the operation of the senses.
*AB. vyavahareSu an,abhyasteSu iti zeSa: ||6|124|
* na asmakam asti ahamkAra: , "not for us is "I"dentity vyavahAreSu ya: kSama: , which is the bane of daily life sarva.aNi indriya.karma.aNi , all the works of the senses karoti hi sakhe mana: , making thereby, my friend, manas.Mind.
अहम्कारमयम् तन् मे नूनम् प्रगलितम् चिरम् ।
ahamkAramayam tat me nUnam pragalitam ciram |
जाग्रत्,स्वप्न,सुषुप्त।आख्या दज़ा वेद्मि न काज़्चन ॥६।१२४।३३॥
jAgrat,svapna.suSupta.AkhyA dazA vedmi na kA:cana ||6|124|33||
.
ahamkAramayam tat me nUnam pragalita.xx.m ciram |
jAgrat,svapna.suSupta.AkhyA dazA vedmi na kA:cana ||6|124|33||
that mode of ahamkAra."I"dentity
has long since leaked.away
:
the states called Waking, Dream, and Sleep
I don't know anyhow
*vlm.p.33 Know that long ago the feeling of my egoism has dissolved in my mind. I have no perception whatever of the three states of waking, dreaming, and sound sleep. I rest quietly in my fourth state of aloofness in which there is no vision of what can be seen."
#galita , #pragalita.fallen.off/dripped.down ,
तुर्य एव हि तिष्ठे 'हम् तत्र द्ऱ्ज़्यम् न विद्यते ।
turya* eva hi tiSThe aham tatra dRzyam na vidyate |
इति तस्य वचः ज़्रुत्वा मुनि,नाथस्य राघव ॥६।१२४।३४॥
iti tasya vaca: zrutvA muni,nAthasya rAghava ||6|124|34||
such were the words, rAghava. that I heard from the muni.Lord
.
turya* eva hi tiSThe aham , since I am based in the Fourth ,
tatra dRzyam na vidyate , there a percept is not known.to.be ,
iti tasya vaca: zrutvA , so I heard the words ,
muni,nAthasya , of the Muni.Lord, Râghava
.
*vlm. I rest quietly in my fourth state of aloofness in which there is no vision of what can be seen."
लुब्धको ऽर्थम् अ,विज्ञाय जगाम अभिमताम् दिशम् ।
lubdhaka: artham a.vijJAya jagAma abhimatAm dizam |
अतो वच्मि महाबाहो न अस्ति तुर्य.इतरा दशा ॥६।१२४।३५॥
ata: vacmi mahAbAho na asti turya.itarA dazA ||6|124|35||
.
lubdhaka: artham
a.vijJAya jagAma abhimatAm dizam
ato vacmi
hence I say,
Master Archer,
there is no other state than the Fourth.
m.124.35 And so I tell you, StrongArm, there is no state higher than the Fourth.
*vlm.6.124.35. I tell you therefore, O Ráma. there is no other state beyond the fourth or turya quietism; it is that unalterable impassivity of the mind, which is not to be found in any other.
*sv.35 Hence, I tell you, O Rama. there is naught but the turiya. The turiya is unmodified consciousness and that alone exists.
निर्विकल्पा हि चित् तुर्यम् तद् एव अस्ति इह न इतरत् ।
nirvikalpA hi cit turyam tat eva asti iha na itarat |
जाग्रत्,स्वप्न,सुषुप्त.आख्यम् त्रयम् रूपम् हि चेतसः ॥६।१२४।३६॥
jAgrat,svapna.suSupta.Akhyam trayam rUpam hi cetasa: ||6|124|36||
.
nirvikalpA hi cit turyam tat eva asti iha na itarat |
jAgrat,svapna.suSupta.Akhyam trayam rUpam hi cetasa: ||6|124|36||
the formless Chit is the Fourth State.
That only is here, nothing else.
it's known as Waking, Dream, and Sleep,
the threefold chetas.Affectivity.
*VLMitra.p.36 Waking, dreaming and sound sleep are the three tangible conditions of the mind. These are respectively the dark, quiet and unconscious states in which the mind situated in this world.
घोरम् ज़ान्तम् च मूढम् च आत्म,चित्तम् इहआस्थितम् ।
ghoram zAntam ca mUDham ca* Atma.cittam iha Asthitam |
घोरम् जाग्रन्ंअयम् चित्तम् ज़ान्तम् स्वप्नमयम् स्थितम् ॥६।१२४।३७॥
ghoram jAgrat.mayam cittam zAntam svapnam ayam sthitam ||6|124|37||
.
the horrid & the peaceful & the foolish,,
the Self assumes such affections here:
the horrid is a mode of Waking;
when mind affects Peace, sleep is its condition.
*vwv.860 ... the violent, the calmed and the stupefied states ...
*vlm.37. The waking state presents us the dark complexion of the mind, for its susceptibility of all the passions and evils of life; and the sleeping state shows us its quiet aspect, for want of its cares and anxieties.
* the horrid & the peaceful & the foolish,,the Self assumes such affections here Atma.cittam iha Asthitam – the Self affected is established here ghoram jAgran,mayam – the horrid is a mode of Waking cittam zAntam – mind affected to Peace, sleep is its condition. svapnam ayam sthitam .
गूढम् सुषुप्त.भाव,स्थम् त्रिभिर् हीनम् भूतम् भवेत् ।
gUDham suSupta.bhAva.stham tribhi: hInam bhUtam bhavet |
यच् च चित्तम् मृतम् तत्र सत्त्वम् एकम् स्थितम् समम् ।
yat ca cittam mRtam tatra sattvam ekam sthitam samam |
तद् एव योगिनः सर्वे यत्नात् सम्पादयन्ति हि ॥६।१२४।३८॥
tat eva yogina: sarve yatnAt sampAdayanti hi ||6|124|38||
.
Being in the profound state of Sleep
beyond these three
you become a being
so
the affection of citta.mind
is dead there.
One Suchness set in sameness
is surely
That
•
alone
and all the yogin.s attain it only with effort.
समस्त,संकल्प,विलासमुक्तम्
samasta.saMkalpa.vilAsamuktam
तुर्ये पदे तिष्ठ निरामय.आत्मा ।
turye pade tiSTha nirAmaya.AtmA |
यत्र स्थिताः साधु सदा एव मुक्ताः
yatra sthitA: sAdhu sadA eva muktA:
प्रश्न.अन्त,भेदा मुनयो महान्तः ॥६।१२४।३९॥
prazna.anta.bhedA* munaya: mahAnta: ||6|124|39||
समस्तसंकल्पविलासमुक्तम् . तुर्ये पदे तिष्ठ निरामयात्मा ।
यत्र स्थिताः साधु सदैव मुक्ताः . प्रश्नान्तभेदा मुनयो महान्तः ॥६।१२४।३९॥
.
samasta.whole/compounded.saMkalpa.concept .
vilAsa.play/sport.mukta.free.m / vilAsa.play/sport..xx.m ukta.said.m .
turye pade tiSTha . stay in the Fourth condition .
nirAmaya.AtmA . a self without affective formation +
yatra sthitA: . where are situate, Sâdhu, .
sadA eva muktA: . forever the free, .
prazna.anta.bhedA: munayo mahAnta:
.
nirAmaya
prazna.anta.bhedA:
.
*vlm.p.39 Now Râma. the sages say that the soul which remains in its quiet rest after its renunciation of all desire is in the cool calmness of itself, the liberated state of the holy and devout yogi on earth.
@@@
DN6124 THE STAG AND THE HUNTER 3.JA08
सर्ग ६.१२४
वसिष्ठ* उवाच ।
vasiSTha uvAca |
यथासत्त्वम् उपेक्ष्य स्वम् शनैर् विप्रो दुर्.ईहया ।
yathAsattvam upekSya svam zanai: vipra: dur.IhayA |
अङ्गी.करोति शूद्रत्वम् तथा जीवत्वम् ईश्वरः ॥६।१२४।१॥
aGgI.karoti zUdratvam tathA jIvatvam Izvara: ||6|124|1||
भूतानि द्वि.विधान्य् एव प्रतिसर्गम् स्फुरन्ति वै ।
bhUta.ani dvi.vidha.ani eva pratisarga.m sphuranti vai |
आद्य,विस्पन्द,जातानि तानि निष्कारणानि वै ॥६।१२४।२॥
Adya.vispanda.jAta.ani tAni niSkAraNa.ani vai ||6|124|2||
ईश्वरात् सम्.उपागत्य पुनर्.जन्म.अन्तराणि च ।
Izvara.at sam.upAgatya punar.janma.antara.aNi ca |
भूतान्य् अनु.भवत्य् अङ्ग स्व.कृतैर् एव कर्मभिः ॥६।१२४।३॥
bhUta.ani anubhavati aGga sva.kRtai: eva karmabhi: ||6|124|3||
कार्य,कारण=भावो ऽयम् ईदृशो जन्म,कर्मनोः ।
kArya.kAraNa=bhAva: ayam IdRza: janma.karmano: |
अ,कारणम् उपायान्ति सर्वे जीवाः परात् पदात् ॥६।१२४।४॥
a.kAraNam upAyAnti sarve jIvA: para.at padAt ||6|124|4||
पश्चात्तेषां स्वकर्माणि कारणं सुखदुःखयोः । आत्माज्ञानात्समुत्पन्नः संकल्पः कर्मकारणम् ॥६।१२४।५॥
पश्चात् तेषाम् स्व.कर्माणि कारणम् सुख,दुःखयोः ।
pazcAt teSAm sva.karma.aNi kAraNam sukha.du:khayo: |
आत्म.अज्ञानात् सम्.उत्पन्नः संकल्पः कर्म,कारणम् ॥६।१२४।५॥
Atma.ajJAnAt sam.utpanna: saMkalpa: karma.kAraNam ||6|124|5||
संकल्पित्वम् हि बन्धस्य कारणम् तत् परित्यज ।
saMkalpitvam hi bandhasya kAraNam tat parityaja |
मोक्षस् तु निःसंकल्पित्वम् तद् अभ्यास,परो भव ॥६।१२४।६॥
mokSa: tu ni:saMkalpitvam tat abhyAsa.para: bhava ||6|124|6||
स.आवधानो भव त्वम् च ग्राह्य.ग्राहक,सम्भ्रमे ।
sa.AvadhAna: bhava tvam ca grAhya.grAhaka=sambhrame |
अजस्रम् एव संकल्प,दशाः परिहरच् छनैः ॥६।१२४।७॥
ajasram eva saMkalpa.dazA: pariharat zanai: ||6|124|7||
मा भव ग्राह्य,भाव.आत्मा ग्राह्यक.आत्मा च मा भव ।
mA bhava grAhya.bhAva.AtmA grAhyaka.AtmA ca mA bhava |
भावनाम् अखिलम् त्यक्त्वा यत् शिष्टम् तन्.मयो भव ॥६।१२४।८॥
bhAvanAm akhilam tyaktvA yat ziSTam tat.maya: bhava ||6|124|8||
अजस्रम् यम् यम् एव अर्थम् पतत्य् अक्ष,गणो ऽनघ ।
ajasram yam yam eva artham patati akSa.gaNa: anagha |
बध्यते तत्र रागेण तत्र अरागेण मुच्यते ॥६।१२४।९॥
badhyate tatra rAgeNa tatra arAgeNa mucyate ||6|124|9||
किम्चिद् यद् रोचते तुभ्यम् तद् बद्धो ऽसि भव,स्थितौ ।
kimcit yat rocate tubhyam tat baddha: asi bhava.sthitau |
न किम्चिद् रोचते चित्ते तन् मुक्तो ऽसि भव,स्थितौ ॥६।१२४।१०॥
na kimcit rocate citte tat mukta: asi bhava.sthitau ||6|124|10||
तस्मात् पदार्थ,निचयात् सह स्थावर,जङ्गमात् ।
tasmAt padArtha.nicayAt saha sthAvara.jaGgamAt |
तृण.आदेर् देव.काय.अन्तान् मा किम्चित् तव रोचताम् ॥६।१२४।११॥
tRNa.Ade: deva.kAya.antAt mA kimcit tava rocatAm ||6|124|11||
यत् करोषि यद् अश्नासि यज् जुहोषि ददासि यत् ।
yat karoSi yat aznAsi yat juhoSi dadAsi yat |
न कर्ता असि न भोक्ता असि तत्र मुक्त,मतिः शमी ॥६।१२४।१२॥
na kartA asi na bhoktA asi tatra mukta.mati: zamI ||6|124|12||
सन्तो ऽतीतम् न शोचन्ति भविष्यच् चिन्तयन्ति नो ।
santa: atItam na zocanti bhaviSyat cintayanti no |
वर्तमानम् च गृह्णन्ति कर्म प्राप्तम् अखण्डितम् ॥६।१२४।१३॥
vartamAnam ca gRhNanti karma prAptam akhaNDitam ||6|124|13||
मनसि ग्रथिता भावास् तृष्णा,मोह,मद+आदय: ।
manasi grathitA* bhAvA: tRSNA,moha.mada*Adaya: |
मनसा एव मनो राम छेदनी इयम् विजानता ॥६।१२४।१४॥
manasA eva mana: rAma chedanI iyam vijAnatA ||6|124|14||
विवेकेन अति.तीक्ष्णेन बलाद् अय इव अयसा ।
vivekena ati,tIkSNena balAt aya* iva ayasA |
मनसा एव मनश् छिन्धि सर्व,भ्रमस्य शान्तये ॥६।१२४।१५॥
manasA eva mana: chindhi sarva.bhramasya zAntaye ||6|124|15||
क्षालयन्ति मलेन एव मलम् क्षालन,कोविदाः ।
kSAlayanti malena eva malam kSAlana.kovidA: |
वारयन्त्य् अस्त्रम् अस्त्रेण विषम् प्रतिविषेण च ॥६।१२४।१६॥
vArayanti astram astreNa viSam prativiSeNa ca ||6|124|16||
जीवस्य त्रीणि रूपाणि स्थूल,सूक्ष्म,पराणि च ।
jIvasya trINi rUpa.aNi sthUla.sUkSma.para.aNi ca |
तत्रअस्य यत् परम् रूपम् तद् भज द्वे परित्यज ॥६।१२४।१७॥
tatra asya yat param rUpam tat bhaja dve parityaja ||6|124|17||
पाणि,पाद=मयो यो ऽयम् देहो भोगाय वल्गति ।
pANi,pAda=maya: ya: ayam deha: bhogAya valgati |
भोग.अर्थम् एतज् जीवस्य रूपम् स्थूलम् इह आस्थितम् ॥६।१२४।१८॥
bhoga.artham etat jIvasya rUpam sthUlam iha Asthitam ||6|124|18||
स्व.संकल्प.मय*आकारम् यावत् संसार,भावि यत् ।
sva.saMkalpa.maya*AkAram yAvat saMsAra.bhAvi yat |
चित्तम् तद् विद्धि जीवस्य रूपम् राम आतिवाहिकम् ॥६।१२४।१९॥
cittam tat viddhi jIvasya rUpam rAma AtivAhikam ||6|124|19||
आद्य्ऽन्त,रहितम् सत्यम् चिन्ंआत्रम् निर्विकल्पकम् ।
Adi*anta.rahitam satyam cit*mAtram nirvikalpakam |
यत् तद् विद्धि परम् रूपम् त्ऱ्तीयम् विज़्व,रूपकम् ॥६।१२४।२०॥
yat tat viddhi param rUpam tRtIyam vizva.rUpakam ||6|124|20||
एतत् तुर्य,पदम् शुद्धम् अत्र बद्ध,पदो भव ।
etat turya.padam zuddham atra baddha.pada: bhava |
सम्परित्यज्य पूर्वे द्वे मा तत्र आत्म,मतिर् भव ॥६।१२४।२१॥
samparityajya pUrve dve mA tatra Atma.mati: bhava ||6|124|21||
राम उवाच ।
rAma uvAca |
जाग्रत्,स्वप्न,सुषुप्तेषु स्थितम् त्रिष्व् अप्य् अलक्षितम् ।
jAgrat,svapna.suSupteSu sthitam triSu api alakSitam |
तुर्यम् ब्रूहि विशेषेण विविच्य मुनि,नायक ॥६।१२४।२२॥
turyam brUhi vizeSeNa vivicya muni,nAyaka ||6|124|22||
वसिष्ठ* उवाच ।
vasiSTha uvAca |
अहम्भाव,अन्.अहम्भावौ त्यक्त्वा सद्.असती तथा ।
ahambhAva+an,ahambhAvau tyaktvA sat.asatI tathA |
यद् अ,सक्तम् समम् स्वच्छम् स्थितम् तत् तुर्यम् उच्यते ॥६।१२४।२३॥
yat a.saktam samam svaccham sthitam tat turyam ucyate ||6|124|23||
या स्वच्चा समता ज़ान्ता जीवन्मुक्त,व्यवस्थितिः ।
yA svacchA samatA zAntA jIvanmukta.vyavasthiti: |
साक्ष्य्ऽवस्था व्यवह्ऱ्तौ सा तुर्य,कलनाउच्यते ॥६।१२४।२४॥
sAkSI*avasthA vyavahRtau sA turya.kalanA ucyate ||6|124|24||
नएतज् जाग्रन् न च स्वप्नम् संकल्पानाम् अ,सम्भवात् ।
na etat jAgrat na ca svapnam saMkalpAnAm a.sambhavAt |
सुषुप्त,भावो नअप्य्एतद् अ,भावाज् जडता स्थितः ॥६।१२४।२५॥
suSupta.bhAva: na api etat a.bhAvAt jaDatA sthita: ||6|124|25||
शान्तम् सम्यक्,प्रबुद्धानाम् यथास्थितम् इदम् जगत् ।
zAntam samyak,prabuddhAnAm yathAsthitam idam jagat |
विलीनम् तुर्यम् एव आहुर् अ,बुद्धानाम् स्थिरम् स्थितम् ॥६।१२४।२६॥
vilInam turyam eva Ahur a.buddhAnAm sthiram sthitam ||6|124|26||
अहम्कार,कलात्यागः समतायाः सम्.उद्भवे ।
ahamkAra.kalA,tyAga: samatAyA: sam.udbhave |
विशरारौ कृते चित्ते तुर्य,अवस्था उपतिष्ठते ॥६।१२४।२७॥
vizarArau kRte citte turya*avasthA upatiSThate ||6|124|27||
अथइमम् ज़्ऱ्णु द्ऱ्ष्टान्तम् कथ्यमानम् मयाअधुना ।
atha imam zRNu dRSTAntam kathyamAnam mayA adhunA |
प्रबुद्धो 'पि यथा बोधम् उपैषि, विबुध*उपम ॥६।१२४।२८॥
prabuddha: api yathA bodham upaiSi, vibudha*upama ||6|124|28||
कस्मिंश्.चित् कानन,आभोगे महा.मौनम् व्यवस्थितम् ।
kasmin*cit kAnana*Abhoge mahA.maunam vyavasthitam |
दृष्ट्वा अद्भूतम् इदम् किम्.चिन् मुनिम् पप्रच्छ लुब्धकः ॥६।१२४।२९॥
dRSTvA adbhUtam idam kimcit munim papraccha lubdhaka: ||6|124|29||
पश्चाद् उपगतो बाण,भिन्नम् मृगम् अभि.द्रुतम् ।
pazcAt upagata: bANa.bhinnam mRga.m abhidrutam |
मुने मदीय,बाणेन विद्धो मृग इह आगतः ॥६।१२४।३०॥
mune madIya.bANena viddha: mRga* iha Agata: ||6|124|30||
क्व प्रयातो मृग* इति प्रत्युवाच स तं मुनिः ।
kva prayAta: mRga: iti prati.uvAca sa* tam muni: |
सम,शीला वयम् साधो मुनयो वन,वासिनः ॥६।१२४।३१॥
sama.zIlA* vayam sAdho munaya: vana.vAsina: ||6|124|31||
न अस्मकम् अस्त्य् अहम्कारो व्यवहारेषु यः क्षमः ।
सर्वाणि इन्द्रिय,कर्माणि करोति हि सखे मनः ॥६।१२४।३२॥
na asmakam asti ahamkAra: vyavahAreSu ya: kSama: |
sarva.aNi indriya.karma.aNi karoti hi sakhe mana: ||6|124|32||
अहम्कारमयम् तन् मे नूनम् प्रगलितम् चिरम् ।
ahamkAramayam tat me nUnam pragalitam ciram |
जाग्रत्,स्वप्न,सुषुप्त।आख्या दज़ा वेद्मि न काज़्चन ॥६।१२४।३३॥
jAgrat,svapna.suSupta.AkhyA dazA vedmi na kA:cana ||6|124|33||
तुर्य एव हि तिष्ठे 'हम् तत्र द्ऱ्ज़्यम् न विद्यते ।
turya* eva hi tiSThe aham tatra dRzyam na vidyate |
इति तस्य वचः ज़्रुत्वा मुनि,नाथस्य राघव ॥६।१२४।३४॥
iti tasya vaca: zrutvA muni,nAthasya rAghava ||6|124|34||
लुब्धको ऽर्थम् अ,विज्ञाय जगाम अभिमताम् दिशम् ।
lubdhaka: artham a.vijJAya jagAma abhimatAm dizam |
अतो वच्मि महाबाहो न अस्ति तुर्य.इतरा दशा ॥६।१२४।३५॥
ata: vacmi mahAbAho na asti turya.itarA dazA ||6|124|35||
निर्विकल्पा हि चित् तुर्यम् तद् एव अस्ति इह न इतरत् ।
nirvikalpA hi cit turyam tat eva asti iha na itarat |
जाग्रत्,स्वप्न,सुषुप्त.आख्यम् त्रयम् रूपम् हि चेतसः ॥६।१२४।३६॥
jAgrat,svapna.suSupta.Akhyam trayam rUpam hi cetasa: ||6|124|36||
घोरम् ज़ान्तम् च मूढम् च आत्म,चित्तम् इहआस्थितम् ।
ghoram zAntam ca mUDham ca* Atma.cittam iha Asthitam |
घोरम् जाग्रन्ंअयम् चित्तम् ज़ान्तम् स्वप्नमयम् स्थितम् ॥६।१२४।३७॥
ghoram jAgrat.mayam cittam zAntam svapnam ayam sthitam ||6|124|37||
गूढम् सुषुप्त.भाव,स्थम् त्रिभिर् हीनम् भूतम् भवेत् ।
gUDham suSupta.bhAva.stham tribhi: hInam bhUtam bhavet |
यच् च चित्तम् मृतम् तत्र सत्त्वम् एकम् स्थितम् समम् ।
yat ca cittam mRtam tatra sattvam ekam sthitam samam |
तद् एव योगिनः सर्वे यत्नात् सम्पादयन्ति हि ॥६।१२४।३८॥
tat eva yogina: sarve yatnAt sampAdayanti hi ||6|124|38||
समस्त,संकल्प,विलासमुक्तम्
samasta.saMkalpa.vilAsamuktam
तुर्ये पदे तिष्ठ निरामय.आत्मा ।
turye pade tiSTha nirAmaya.AtmA |
यत्र स्थिताः साधु सदा एव मुक्ताः
yatra sthitA: sAdhu sadA eva muktA:
प्रश्न.अन्त,भेदा मुनयो महान्तः ॥६।१२४।३९॥
prazna.anta.bhedA* munaya: mahAnta: ||6|124|39||
॥
.
oॐm
.
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.
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