fm4057 2.ja20-21 AN UNANSWERED QUESTION .z58

10 views

Skip to first unread message

jivadas

unread,

Jan 21, 2017, 9:43:31 PM1/21/17

to yoga vasishtha

fm4057 2.ja20-21 AN UNANSWERED QUESTION .z58

work in progress .v17

work in progress .v15,16

latest update:

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

Oॐm

AN UNANSWERED QUESTION

rAma said—

सत्यम् एतत्_त्वया ब्रह्मन्_यद्_उक्तम् सु.उक्ति-सुन्दरम् ।

satyam etat_tvayA brahman_yat_uktam su.ukti-sundaram |

अकर्ता_एव हि कर्ता_आत्मा भोक्ता-अभोक्ता_एव भूत-कृत् ॥१॥

akartA_eva hi kartA_AtmA bhoktA-abhoktA_eva bhUta-kRt ||1||

what you have said

brAhmaNa

so beautifully

that the Self

the Doer-tho-nonDoer

Enjoyer-tho-nonEnjoyer

and the maker of all beings

~vlm.1 rAma said "Thy words, O brAhman! are true and well spoken also. I find the soul to be the inactive agent of actions, and the impassive recipient of their effects, as also the spiritual cause of the corporeal.

~m.1 O Bhagawan, what you said about truth and the nature of Brahma is beautifully said. Creating the beings (of the world) the Absolute is a doer. Even so he is not a doer. He is the enjoyer. Even so he is not the enjoyer.

rAma uvAca RÂMA: satyam etat_tvayA brahman Truly this by you, o brAhmaNa, yat_uktam which has been said su.ukti-sundaram so beautifully expressed akartA eva hi kartA Doer though nonDoer AtmA the Self bhoktA-abhoktA eva Enjoyer though nonEnjoyer bhUta-kRt is the maker of beings.

सर्व.ईश्वर: सर्व.गश्_च चिन्.मात्रम् अमलम् पदम् ।

sarva.Izvara: sarva.gaz_ca cin.mAtram amalam padam |

स्थानम् भूवि वपुर्_देव: सर्व.भूत+अन्तर=स्थित: ॥२॥

sthAnam bhUvi vapu:_deva: sarva.bhUta+antara=sthita: ||02||

he is the Lord of all; he is everywhere present, the pure state

of measured Consciousness; he is embodied deity on earth,

residing within all beings.

sarva.Izvara: sarva.ga: ca - All-Lord and all-going =

cin.mAtram -

measured.Consciousness =

amalam padam -

a pure state =

sthAnam bhUvi vapus deva: -

embodied god settled on earth =

sarva.bhUta+antara=sthita: -

situate within all beings.

~m.2 The state of The Transcendent is immaculate and pure. He is the Lord of all and immanent in all. Earth is the body of the Lord. He resides in the hearts of all elements and beings.

~vlm.2. I find the soul to be the sole lord of all, and ubiquitous in its course; it is of the nature of intelligence and of the form of transparency. It resides in all bodies, as the five elements compose the terraqueous bodies.

*jd.2 - sarva.Izvara: sarva.ga: ca - All-Lord and all-going = cin.mAtram - measured.Consciousness = amalam padam - a pure state = sthAnam bhUvi vapus deva: - embodied god settled on earth = sarva.bhUta+antara=sthita: - situate within all beings.

हृदयम्-गमताम् प्राप्तम् इदानीम् ब्रह्म मे विभो ।

hRdayam-gamatAm prAptam idAnIm brahma me vibho |

त्वद्-उक्तिभिर्_यथा अम्भोद-धाराभिर् भूभृद्_अव्यथ: ॥३॥

tvad-uktibhi:_yathA ambhoda-dhArAbhir bhUbhRt_avyatha: ||3||

so the brahman Immensity is mine, and present in my Heart

because of your words

I am

a mountain that supports the clouds

unmoved

औदासीन्याद्_अनिच्छत्वान्_न भुङ्क्ते न करोति च ।

audAsInyAt_anicchatvAn_na bhuGkte na karoti ca |

समग्र-आलोक-कारित्वाद्_भुङ्क्ते देव: करोति च ॥४॥

samagra-Aloka-kAritvAt_bhuGkte deva: karoti ca ||04||

audAsInyAt

from indifference

an-icchatvAn

from lack of wish/will

na bhuGkte

he does not enjoy

na karoti ca

and does not do;

samagra-Aloka-kAritvAt

but from being maker of all illumination

bhuGkte deva: karoti ca

a God enjoys and does.

#audAsInya-m fr. ud-AsIna indifference , apathy , disregard R. &c.

~m.4 The Lord is not an enjoyer and not a doer because of his passive indifference and freedom from any desire. He is an enjoyer and doer because of his integral perception in creating the worlds.

~vlm.4. From its secludedness and nolleity, it neither does nor receives any thing; but its universal pervasion, makes it both the actor and sufferer.

Out-of indifference, for lack of will, it does not enjoy, and

it does not do; yet, as maker of light, the god enjoys and does.

किम्.त्व्_अयम् भगवन्_स्फार: संशयो मे हृदि स्थित: ।

kim.tu_ayam bhagavan_sphAra: saMzayo me hRdi sthita: |

तम् त्वम् छिन्धि गिरा ब्रह्मन्_दीधित्या इन्दुर्_यथा तम: ॥५॥

tam tvam chindhi girA brahman_dIdhityA indu:_yathA tama: ||5||

however, bhagavan, there is a mighty vast doubt in my heart.

brAhmaNa, let your words dispel it, as moonshine drives-off darkness.

इदम् सत्_तद्_इदम् वा असद्_अयम् सो_sहम् इदम् न.तु ।

अयम् एको द्वितीयो_sयम् इत्य्.आदि-कलना-मयम् ॥६॥

idam sat_tat_idam vA asat_ayam so_'ham idam na.tu |

ayam eko dvitIyo_'yam ity.Adi-kalanA-mayam ||

06||

"This is So",

"this is That",

"this is notSo",

"I'm that one but not this",

"this is one",

"this is a second"–

and other such imaginings…

idam sat - "This is Sat, the what-is-So" =

tat_idam vA - "or this is Tat, that That" =

asat_ayam - and "this is notSo" =

so_'ham idam na.tu "I am that one but not this" =

ayam eka: - "this is one" =

dvitIya: ayam - "this is a second" =

ity.Adi-kalanA-mayam - and other such imaginings…

~m.6 This world is full of many ideas and thoughts like: ‘this world is real’ this world is unreal; I am this world; I am not this world’ I am that one; I am many’.

~vlm.6. Tell me Sir, whence proceed these dualities, as the reality of one and the unreality of the other, and that this is I and this not myself. And if the soul is one and indivisible, how is this one thing and that another.

~sv.1-7 RAMA asked: Holy sage, how does this unreal world exist in the absolute Brahman: can snow exist in the sun?

http://venturebeat.com/2009/03/18/sun-joins-clash-of-the-titans-in-the-cloud/

... so That is seen in shadow,

now

seen like the sun in fog.

But how,

as-at-first,

unclouded and clear,

how so to seat it in oneSelf?

एकस्मिन्_विद्यते_अध्वान्ते नीहार इव भास्करे ।

ekasmin_vidyate adhvAnte nIhAra iva bhAskare |

इदम् प्रथमम् एव आच्छे कथम् आत्मनि संस्थितम् ॥७॥

idam prathamam eva Acche katham Atmani saMsthitam ||07||

... so That is seen in shadow,

now

seen like the sun in fog.

But how,

as-at-first,

unclouded and clear,

how so to seat it in oneSelf?

ekasmin_vidyate adhvAnte

once/Now it is see/known in shadow

nIhAra iva bhAskare

like the sun in fog

idam prathamam eva Acche

but at.first this is unclouded

katham Atmani saMsthitam

how is it seated in the self?

~m.7 The way these ideas manifest, they also disappear in the same way. It is like fog being dissolved by Sun. (But tell me) how did this world abide in the Absolute at the very beginning?

~vlm.7. There being but one self-existent and self-evident soul from the beginning, how comes it to be subjected to these oppositions, as the bright disk of sun comes to be obscured under the clouds.

~sv.1-7 RAMA asked: Holy sage, how does this unreal world exist in the absolute Brahman: can snow exist in the sun?

vasiShTha said—

सिद्धान्त-काल एव_अस्य संप्रश्नस्य_उत्तरम् स्थिरम् ।

siddhAnta-kAla eva_asya sampraznasya_uttaram sthiram |

कथयिष्यामि ते राम येन ज्ञास्यसि तत्त्वत: ॥८॥

kathayiSyAmi te rAma yena jJAsyasi tattvata: ||08||

once you're adept in practice, this

question will be most solidly

settled, and I'll tell you, rAma,

the means for you to know that That.

siddhAnta-kAle eva

only at the time of Attainment

asya sampraznasya uttaram sthiram

when this question is settled at last

kathayiSyAmi te rAma

will I tell you =

rAma =

yena jJAsyasi tattvata:

whereby you will have Knowledge of the Thatness.

~m.8 O Rāma, you shall understand my answer to this question only at the time when what I postulate is proved and demonstrated through argument (and realization).

~vlm.8. *vasiShTha answered: "rAma! I will give the right answer to this question of yours, as I come to the conclusion; and then you will learn the cause of these biplicities.

मोक्षोपायस्य सिद्धान्तम् अ-संप्राप्य न राघव ।

mokSa-upAyasya siddhAntam a-samprApya na rAghava |

श्रोतुम् प्रश्न-उत्तरण्य्_एतान्य्_अलम् योग्यो भविष्यसि ॥९॥

zrotum prazna-uttaraNi_etAni_alam yogyo bhaviSyasi ||9||

but

till you have become adept in this Freedom Method

rAma

you won't be qualified

to hear the full answers to such questions

~m.9 O Rāma, you must become worthy of knowing such truths. The logic ways to liberation cannot be appreciated by simple questions and answers.

~vlm.9. You will not be able, rAma! to comprehend my answers to these queries of yours, until you come to be acquainted with my solution of the question of liberation.

*jd.9 - mokSa-upAyasya siddhAntam asamprApya na - not having become adept in this Freedom Method = rAghava = zrotum prazna-uttaraNi etAni alam yogya: bhaviSyasi - you will not be fit to hear the answers to such questions.

कान्त-गीत-गिराम् राम तरुणो भाजनम् यथा ।

kAnta-gIta-girAm rAma taruNa:_ bhAjanam yathA |

प्रश्नानाम् उत्तम-उक्तीनाम् पुण्य-कृद्-भाजनम् तथा ॥१०॥

praznAnAm uttama-uktInAm puNya-kRd-bhAjanam tathA ||10||

love-songs

rAma

are suitable for teens

your questions are suitable

for the devout

~vlm.10. As it is the adult youth only, who can appreciate the beauty of a love-song; so it is the holy man only, who can grasp the sense of my sayings on these abstruse subjects.

~m.10 Only a youth can appreciate the love ballads of a lady. One should be a man of merit and virtue to_appreciate answers to such questions (given in philosophical terms and speech).

*jd.10 - kAnta-gIta-girAm - just as love-songs = rAma = taruNa: bhAjanam yathA - are suitable for the young = praznAnAm uttama-uktInAm - your last-asked questions = puNya-kRd-bhAjanam tathA - are likewise suitable for the worshipful.

वृथा भवति बालेषु यथा रागमयी कथा ।

vRthA bhavati bAleSu yathA rAgamayI kathA |

निरर्थक-अल्प.बोधेषु तथा उदार-उदया कथा ॥११॥

nirarthaka-alpa.bodheSu tathA udAra-udayA kathA ||

just as a tale of passion is irrelevant

to little boys

tales such as this one are no use

to those who're little realized

~m.11 The love ballads are wasted on a child. Similarly stories coming from a noble and wise person do not mean much to one with little mental training and knowledge.

~vlm.11. Sayings of such great importance, are as fruitless with ignorant people, as a work on erotic subjects is useless to children.

*jd.11 – yathA rAgamayI kathA as a passionate Tale vRthA bhavati bAleSu - is irrelevant to children {or so people like to think... From my own experience, and that of others too, sexuality appears very early in life—at the age of 4, in my case. On the other hand, there was a lawyer whom you might call a "Cocksman" for his many conquests. He did not feel his first sexual urge till he was 19--but spent plenty of time at.it thereafter.} nirarthaka-alpa.bodheSu - for the unaccomplished, with little bodha.Realization = tathA udAra-udayA kathA - such is the result of an important Tale.

कस्मिंश्_चिदेव समये किम्.चित्_पुंसो विराजते ।

kasmin_cit_ eva samaye kim.cit_puMsa: virAjate |

फलम् आभाति वृक्षस्य शरद्य्_एव न माधवे ॥१२॥

phalam AbhAti vRkSasya zaradi_eva na mAdhave ||12||

under some certain circumstance

a person is affected so

as fruit appears upon a tree

only in autumn, not in spring

~m.12 Trees yield fruits only in autumn and not in spring. Similarly a person understands only that much that he can perceive at a given time.

~vlm.12. There is a time for the seasonableness of every subject to men, as it is the season of autumn which produces the harvest and not the vernal spring.

*jd.12 - kasmin.cit eva samaye - under certain circumstances = kim.cit puMsa: virAjate - something governs a person = phalam AbhAti vRkSasya - fruit appears on the tree = zaradi eva na mAdhave - only in autumn, not in spring.

उपदेश-गिर: वृद्धे रञ्जना निर्मले पटे ।

जगन्ति_उदार-विज्ञान-कथा च_अधिगत-आत्मनि ॥१३॥

upadeza-gira: vRddhe raJjanA nirmale paTe |

jaganti_udAra-vijJAna-kathA ca_adhigata-Atmani

||13||

when there is plenty of instructive speech,

it gives its coloring to_a white cloth, in the world; and

a pithy tale of understanding when one has approached the Self.

upadeza-gira: vRddhe -

when there is increase of instructive speech =

raJjanA - there is coloring

nirmale paTe - in a spotless cloth

jaganti - in the world –

udAra-vijJAna-kathA ca - and a pithy tale of understanding =

adhigata-Atmani - when having approached the Self.

~m.13 A well-washed and clean cloth can take a colour given to it. Words of wisdom and noble knowledge to_attain the Self will be received well by people who have grown in experience and understanding.

~vlm.13. The preaching of a sermon is delectable to old men, as fine colourings are suitable to clean canvas; and so_a spiritual discourse of deep sense, suits one who has known the Spirit.

प्रश्नस्य_अस्य_उत्तरम् पूर्वम् लेशत: कथितम् मया ।

praznasya_asya_uttaram pUrvam lezata: kathitam mayA |

न विस्तरेण तेन_एतन्_न ज्ञातम् भवता स्फुटम् ॥१४॥

na vistareNa tena_etan_na jJAtam bhavatA sphuTam ||14||

as.to this question

my response

was previously given

—bit-by-bit, I must admit—

and

not at greatsome length

for which reason Your Lordship has not understood it

clearly

~m.14 Earlier I have given a short answer to your question. I did not do it in detail and so you have not understood it clearly.

~vlm.14. I have ere while mentioned something, which may serve to_answer your question, although you have not fully comprehended its meaning, to remove your present doubts.

लिश् #liz - to become small, LESsen. #leza -> #lezaka: - a small part or portion, particle, atom, little bit or slight trace of (gen. or comp) •-• #himaleza - snowflake • -> #lezatas and #lezatena, -ind.- = very slightly or briefly • • #lezazas, in small pieces, R) mbh. &c -.

*jd.14 - praznasya asya uttaram - of this question the answer = pUrvam lezata: kathitam mayA - was previously explained by me a little bit = na vistareNa - but not at great length {*vasiShTha has a great poet's sense of "length"--to him an ocean is small.} – tena - therefore = etat_na jJAtam - this has not been known = bhavatA - by Your Lordship = sphuTam - clearly.

यदि त्वम् आत्मना आत्मानम् अधिगच्छसि तम् स्वयम् ।

yadi tvam AtmanA AtmAnam adhigacchasi tam svayam |

एतत्_प्रश्न-उत्तरम् साधु जानास्य्_अत्र न संशय: ॥१५॥

etat_prazna-uttaram sAdhu jAnAsi_atra na saMzaya: ||15||

yadi tvam - if you

AtmanA – by self =

AtmAnam adhi.gacchasi tam svayam - approach that self by yourself as.if to cuddle with a lover—or a good book—

etat_prazna-uttaram - the answer to this question =

*sAdhu - good.fellow / right.on

jAnAsi atra - you will know about-this here

na saMzaya: - no doubt.

#gam #adhigam to go up to , approach , overtake , to_approach for sexual intercourse , to fall in with , to meet , find , discover , obtain.

~m.15 If you had attained your self by self effort you would have known the answer to your question.

sv4.57.15 If you seek your self with the self by your own self effort, then you will clearly find the answer to your question. I discussed the question of doership and non-doership in order that the nature of the mental conditioning or ideation may become evident.

~vlm.15. When you shall come to know the Spirit in your own spirit, you will doubtlessly come to find the solution of your query by yourself.

*jd.15 - yadi tvam - if you = AtmanA – by self = AtmAnam adhi.gacchasi tam svayam - approach that self by yourself as.if to cuddle with a lover—or a good book = etat_prazna-uttaram - the answer to this question = *sAdhu - good.fellow / right.on = jAnAsi atra - you will know about-this here = na saMzaya: - no doubt.

if you yourSelf approach that Self by yourself, my good man, you'll know

the answer to this question, you can take it for a certainty.

मया सिद्धान्त-काले तु प्राप्त-बोधे त्वयि स्थिते ।

mayA siddhAnta-kAle tu prApta-bodhe tvayi sthite |

वक्तव्यो विस्तरेण_एव साधो प्रश्न.उत्तर-क्रम: ॥१६॥

vaktavya:_ vistareNa_eva sAdho prazna.uttara-krama: ||16||

only when

you are an Adept

—when your awakening's attained and seated in you—

then

you'll be taught, sAdhu, what-you-wish, by my answering your questioning

जानाति_आत्मानम् आत्मा_एव कृते आत्मा_आत्मनैव हि ।

आत्मा_एव संप्रसन्न: सन्नात्मानम् प्रतिपद्यते ॥१७॥

jAnAti_AtmAnam AtmA_eva kRte AtmA_Atmanaiva hi |

AtmA_eva samprasanna: sannAtmAnam pratipadyate ||17||

jAnAti_AtmAnam AtmA_eva

Only the Self knows itSelf,

kRte AtmA_Atmanaiva hi when the Self is made by itSelf.

AtmA_eva samprasanna: only the Self is

sanna-AtmAnam / san_na_AtmAnam

pratipadyate

#sannAtmA, #sannAtman

#sad #sIdati > #sanna . #sannAtman adj.- gracious-minded, propitious MaitrUp.; %{-sanne7rA} f. spirituous liquor made of rice L. > #prasanna .

~m.17 Self alone knows the self. Self alone is the perfected self. Self only is pure and delight. Truth and reality cannot be gained without self.

~vlm.17. The spiritualist knows the spirit in his own spirit; and it is the good grace of the Supreme spirit, to manifest itself to the spirit of the spiritualist.

~sv.16-19 Bondage is bondage to these thoughts and notions: freedom is freedom from them.

तद्_एतत्_कथितम् राम कर्त्रकर्तृ-विचारणम् ।

अज्ञातत्वात्_तु ताम् एताम् अक्षीण-वासनो भवेत् ॥१८॥

tat_etat_kathitam rAma kartrakartR-vicAraNam |

ajJAtatvAt_tu tAm etAm akSINa-vAsano bhavet ||18||

tat_etat_kathitam rAma

That which has been told to you, rAma,

kartR-akartR-vicAraNam the inquiry into the doer and nondoer,

ajJAtatvAt_tu tAm since it has not been understood,

etAm akSINa-vAsano bhavet the vAsanAs are not removed.

~m.18 O Rāma, the inquiry and discussion about doer and non-doer for the purpose (of teaching you the above). Due to ignorance you are unable to comprehend. Also your vāsanas are not yet annihilated.

~vlm.18. I have already related to you rAma! the argument concerning the agency and inertness of the soul, yet it is your ignorance of this doctrine, that makes you foster your doubts.

~sv.16-19 Bondage is bondage to these thoughts and notions: freedom is freedom from them.

बद्धो हि वासना-बद्धो मोक्ष: स्याद्_वासना-क्षय: ।

वासनास्_त्वम् परित्यज्य मोक्ष-अर्थित्वम् अपि त्यज ॥१९॥

baddho hi vAsanA-baddho mokSa: syAt_vAsanA-kSaya: |

vAsanAs_tvam parityajya mokSa-arthitvam api tyaja ||19||

baddha: hi vAsanA-baddha:

Since bondage is vAsanA-bondage,

mokSa: syAt_vAsanA-kSaya: Freedom is vAsanA-elimination.

vAsanA:_tvam parityajya Cast-aside your vAsanAs;

mokSa-arthitvam api tyaja

forsake even your goal of Freedom.

vwv.1986/19. The one bound by desire is indeed bound. Liberation would be the destruction of desires. Having completely renounced desires, you give up even the desire for liberation.

~m.19 Bondage is bondage by vāsanas. Liberation is annihilation of vāsanas (or when vāsanas fade out). You discard the vāsanas. Give up even desire for liberation.

~vlm.19. The man bound to his desires is a bondsman, and one freed from them is said to be set free from his slavery; do you but cast away your desires, and you will have no cause to seek for your freedom: (as you are then perfectly free yourself).

~sv.16-19 Bondage is bondage to these thoughts and notions: freedom is freedom from them.

Since Bondage is vAsanA-bondage,

Freedom is the removal of

the vAsanAs. Cast them aside,

and "liberation" as a goal.

तामसीर्_वासना: पूर्वम् त्यक्त्वा विषय-वासिता: ।

मैत्र्य्-आदि-भावना-नाम्नीम् गृहाण अमल-वासनाम् ॥२०॥

tAmasI:_vAsanA: pUrvam tyaktvA

the TAmasic vAsanA being first cast-off

viSaya-vAsitA: wearing the scope of the senses

maitri-Adi-bhAvanA-nAmnIm then the feelings like friendship

gRhANa amala-vAsanAm

grasping such is a pure vAsanA.

vwv.1987/20. Having renounced at first the dark desires steeped in objects of sense, take hold of the stainless desire called the feeling of friendship (or kindness) and the like.

~m.20 In the beginning discard all ‘tāmasic’ vāsanās. In their place pick up good ‘vāsanas; like friendliness.

~sv.20 Give up all notions, even those of liberation. First, by the cultivation of good relationships like friendship, give up tendencies and notions which are gross and materialistic.

~vlm.20. Forsake first your foul (tAmasi) desires, and then be freed from your desire of worldly possessions; foster your better wishes next, and at last incline to your pure and holy leanings.

The dark TAmasic vAsanA is first cast-off. Wearing the scope

of the senses, there are feelings

like friendship,--of the sort that grasping them is a pure vAsanA.

ताम् अप्य्_अन्त: परित्यज्य ताभिर्_व्यवहरन्.न्_अपि ।

अन्त: शान्त-समस्त-ईहो भव चिन्.मात्र-वासन: ॥२१॥

tAm api_anta: parityajya tAbhi:_vyavaharan.n_api |

anta: zAnta-samasta-Iho bhava cin.mAtra-vAsana: ||21||

tAm api_anta: parityajya

Even having quite-forsaken that (f.) within

tAbhi:_vyavaharan.n_api even carrying-on with them (f.)

anta: within,

zAnta-samasta-Iha: quiet=all-business, making total peace your business,

bhava cin.mAtra-vAsana:

let your vAsanA be measured cit.Consciousness.

vwv.1988/21. Having renounced even that (desire for mere Consciousness) which is accompanied by the mind and the intellect, renounce that by which you give up (such desire), having steady and deep contemplation on the residual Reality.

~m.21 Send even these and become quiet at heart. Become one with transcendent ‘vāsana’.

~vlm.21. After having conducted yourself with your pure desires, get rid of these even at the end; and then being freed from all desires, be inclined to_and united with your intellect: (i. e. knowing all and longing for nothing).

ताम् अप्य्_अथ परित्यज्य ताभिर्_व्यवहरन्.न् अपि ।

अन्त: शान्त-समस्त-ईहो भव चिन्.मात्र-वासन: ॥२२॥

tAm api_atha parityajya tAbhi:_vyavaharan.n api |

anta: zAnta-samasta-Iho bhava cin.mAtra-vAsana: ||

having forsaken even that

even dealing-with those

you are settled at.Peace within

so let your vAsanA.Imprint be seen as merely Consciousness

~vwv.1989/22 Then, having renounced even that (desire for mere Consciousness) which is accompanied by them mind and the intellect, renounce that by which you give up (such desire), having steady and deep contemplation on the residual Reality.

~vlm.22. Then renounce your intellectual propensity, together with your mental and sensible proclivities; and lastly having reached to the state of staid tranquillity, get rid of your mind also in order to set yourself free from all other desires.

~sv.22-26 ... When even the notion of the ego-sense has ceased, you will be like the infinite space.

*jd.22 - tAm api atha parityajya - that (f.) too next forsaking = tAbhi: vyavaharan api - even dealing-with those (f.) = anta: zAnta-samasta-Iha: - within peace-entire-affairs - entirely at.Peace within = bhava cin.mAtra-vAsana: - let your vAsanA.Imprint become Consciousness only.

चिन्.मय: कलना-काल-प्रकाश-तिमिर.आदिकम् ।

cit.maya: kalanA-kAla-prakAza-timira.Adikam |

वासनाम् वासितारम् च प्राण-स्पन्दन-पूर्वकम् ॥२३॥

vAsanAm vAsitAram ca prANa-spandana-pUrvakam ||23||

a chin.maya chit.construct

a bit of impulse in time, of light or darkness

it's a vAsanA habit worn by its wearer

vibrant with the prAnic Airs

~vwv.1990-91/23-24. Virtuous One! Full of Consciousness, having given up, even with the roots, grasping of sense-perceptions, time, light, darkness and the like, desire and the desirer, attended with the movement of prAna, you become one with a calm intellect placid as the sky. May you be such an honored one!

~vlm.23. Be an intellectual being, and continue to breathe your vital breath (as long as you live); but keep your imagination under control, and take into no_account the course of time, and the revolution of days and nights.

~m.23 All are transcendent (in character) ideation, thoughts, time, light, darkness, vāsanās.

~sv.22-26 ... When even the notion of the ego-sense has ceased, you will be like the infinite space.

*jd.23 - cin.maya: - a cit.construct = is kalanA-kAla-prakAza-timira-Adikam - an impulse-time-light-dark-&c thing - a bit of impulsive time, of light or darkness = vAsanAm vAsitAram ca - the vAsanA and its wearer = prANa-spandana-pUrvakam - endowed with prAnic vibration.

स-मूलम् अपि संत्यक्त्वा व्योम-सौम्य-प्रशान्त-धी: ।

यस्_त्वम् भवसि सद्-बुद्धे स भवान्_अस्तु सत्.कृत: ॥२४॥

sa-mUlam api saMtyaktvA vyoma-saumya-prazAnta-dhI: |

yas_tvam bhavasi sad-buddhe sa bhavAn_astu sat.kRta: ||24||

sa-mUlam api saMtyaktvA vyoma-saumya-prazAnta-dhI:

yas_tvam bhavasi sad-buddhe sa bhavAn_astu sat.kRta:

vwv.1990-91/23-24. Virtuous One! Full of Consciousness, having given up, even with the roots, grasping of sense-perceptions, time, light, darkness and the like, desire and the desirer, attended with the movement of prAna, you become one with a calm intellect placid as the sky. May you be such an honored one!

~vlm.24. Forsake your desire for the objects of sense, and root out your sense of egoism, which is the root of desire. Let your understanding be calm and quiet, and you will be honoured by all.

~sv.22-26 Give up all desires and contemplate the nature (or notion) of cosmic consciousness. Even this is within the realm of ideation or thought. Hence, give this up in due course. Rest in what remains after all these have been given up. And, renounce the renouncer of these notions. When even the notion of the ego-sense has ceased, you will be like the infinite space.

~m.24 Cast of all these from their roots. Become on with sweet quickness. Become thus a person of great honour.

हृदयात्_संपरित्यज्य सर्वम् एव महामति: ।

यस्_तिष्ठति गत-व्यग्र: स मुक्त: परमेश्वर: ॥२५॥

hRdayAt_samparityajya sarvam eva mahAmati: |

yas_tiSThati gata-vyagra: sa mukta: paramezvara: ||25||

hRdayAt

samparityajya sarvam eva

mahAmati:

yas_tiSThati gata-vyagra:

sa mukta: paramezvara:

~vlm.1992/25. That high-minded one who remains unbewildered, having renounced quite everything from the heart, is liberated. He is the Supreme God.

~vlm.25. Drive away all feelings and thoughts from your heart and mind; for he that is free from anxieties, is superior to_all, (who labour under anxious thoughts and cares).

Clearing the Heart of everything, the Great Thinker now takes his rest, free from confusion: for he is the free Supreme Ishvara Lord.

= hRdayAt samparityajya sarvam eva mahAmati: | ya: tiSThati gata-vyagra: sa mukta: paramezvara: = >...< Comm ¶ hRdayAt From the Hrdaya Heart samparityajya sarvam renouncing everything eva mahAmati: thus the Great-Mind ya: tiSThati who_abides gata-vyagra: free from confusion sa mukta: paramezvara: he is the free Supreme Ishvara Lord.

= vyagra a. not attending to_any one partic. point (opp. to <ekAgra>), distracted, inattentive; bewildered, agitated, excited, alarmed; diverted from everything else, intent on, engrossed by, eagerly occupied with or employed in (instr. loc., or comp.; sometimes said of hands and fingers); tottering, unsteady, exposed to dangers (see <avy>); being in motion (as a wheel) bhp.; m. N. of viSNu; vyagram ind. in an agitated manner, with great excitement; tA f. intense occupation, eagerness, intentness (ifc.); perplexity, confusion MW.; tva n. distraction; confusion, agitation; (ifc.) intentness on Kull. on mn.8. 65; puraMdhri-varga a. having companies of matrons zealously occupied MW.; manas a. perplexed or bewildered in mind; hasta a. having the hands occupied with (comp.) samparityaj samparityaj sam-pari>tyaj P. samparityajati, to_abandon, desert, leave r.

समाधिम् अथ कर्माणि मा करोतु करोतु वा ।

हृदयेन अस्त-सर्व.आस्थो मुक्त एव उत्तम-आशय: ॥२६॥

samAdhim atha karmANi mA karotu karotu vA |

hRdayena asta-sarva.Astho mukta eva uttama-Azaya: ||26||

samAdhim atha

Then to the sameness of samAdhi karmANi mA karotu karotu vA without doing works or doing them hRdayena by the Heart asta-sarva.Astha: all securely set like the sunset mukta eva only when Free

uttama-Azaya: the Final Resort Ultimate Abode.

vwv.1993/26. Let him perform or not perform works as also_absorption in the Supreme Spirit (or samAdhi). The one who has given up all efforts (or hopes) by the mind has (reached) the highest abode and is already liberated.

~m.26 There will be no inclinations or desires in the heart of a person with a perfect heart. Such a one is liberated. He is always in a state of equilibrium (sāmadhi) whether he is performing works or not.

~vlm.26. Let a man practice his hybernation or other sorts of intense devotion or not, he is reckoned to have obtained his liberation, whose elevated mind has lost its reliance on worldly things.

AB. … astA nirasthA: sarvA AsthA: prAg-uktAbhimAnAdhyAsA yena sa: ||

Then in the sameness of samAdhi, without doing works

or even doing them, by Heart,

all is securely settled. Then he is Free, in the Last Abode.

नैष्कर्म्येण न तस्य_अर्थो न तस्य_अर्थो_अस्ति कर्मभि: ।

न समाधान-जप्याभ्याम् यस्य निर्.वासनम् मन: ॥२७॥

naiSkarmyeNa na tasya_artho na tasya_artho_asti karmabhi: |

na samAdhAna-japyAbhyAm yasya nir.vAsanam mana: ||27||

naiSkarmyeNa na tasya artha:

his goal is not got by inaction

na tasya artha: asti karmabhi: his goal is not through works

na samAdhAna-japyAbhyAm not meditation and prayers

yasya nirvAsanam mana:

of whom _manas the Mind is without vAsanAs.

~vwv.1994/27. For him whose mind is desireless, there is no purpose (served) by actions; nor by deep contemplation and muttered prayers.

~m.27 For one whose mind is free (and bereft) of vāsanas,no purpose is served by not doing any works, or by involving in works or even by practices of ‘japa’ etc.

~sv.27-31 ... whether he continues to live an active life or whether he rests in contemplation all the time. To him neither action nor inaction is of any use.

~vlm.27. The man devoid of desires, has no need of his observance or avoidance of pious acts; the freedom of his mind from its dependence on anything, is sufficient for his liberation.

He gets his goal, but it is not by inaction; and yet his goal

is not through works, not meditation and prayer--one for whom Manas

the Mind is without vAsanAs.

विचारितम् अलम् शास्त्रम् चिरम् उद्ग्रहितम् मिथ: ।

संत्यक्त-वासनान्_मौनाद्_ऋते न_अस्त्य्_उत्तमम् पदम् ॥२८॥

vicAritam alam zAstram ciram udgrahitam mitha: |

saMtyakta-vAsanAn_maunAt_Rte na_asti_uttamam padam ||

28||

na asti uttamam padam - is not the highest state =

vicAritam alam zAstram – having studied this shAstra =

ciram udgrahitam mitha: - for-long taken-up in-vain =

Rte saMtyakta-vAsanAt maunAt – without rejecting the vAsanA.Imprint.s in mauna Silence = na asti uttamam padam - there is no Supreme State.

~m.28 We have studied all scriptures. We have imported knowledge in them for a long time. But all is in vain. There is nothing better than the silence achieved by casting off vāsanas. That state of silence is the perfect state.

~vlm.28. A man may have well studied the Sástras, and discussed about them in mutual conversation; yet he is far from his perfection, without his perfect inappetency and taciturnity.

However long the study of this zAstra, if it's taken-up

vainly, without forsaking-of the vAsanAs in the silence

of mauna—

there's no Supreme State.

दृष्टम् द्रष्टव्यम् अखिलम् भ्रान्त्वा भ्रान्त्वा दिशो दश ।

जना: कतिपया एव यथावस्त्व्-अवलोकिन: ॥२९॥

dRSTam draSTavyam akhilam bhrAntvA bhrAntvA dizo daza |

janA: katipayA eva yathAvastv-avalokina: ||

29||

dRSTam draSTavyam akhilam - having seen everything worth seeing =

bhrAntvA bhrAntvA - wandering after wandering =

dizo daza - this way and that =

janA: katipayA: eva - some people are indeed =

yathA avastu-avalokina: - as unreal-beholders.

~m.29 I have roamed around in all directions all over this universe. There are only few who have seen the real thing.

~vlm.29. There are men who have examined every thing and roved in all parts of the world; yet there are few among them that have known the truth.

*jd.29 - dRSTam draSTavyam akhilam - having seen everything worth seeing = bhrAntvA bhrAntvA - wandering after wandering = dizo daza - this way and that = janA: katipayA: eva - some people are indeed = yathA avastu-avalokina: - as unreal-beholders.

यद्.यद्_आलोक्यते किम्.चित्_कश्.चिद्_यत्.तन्_न विद्यते ।

ईप्सित-अनीप्सिताद्_अन्यन्_न तत्र यतते जन: ॥३०॥

yad.yat_Alokyate kim.cit_kaz.cit_yat.tan_na vidyate |

Ipsita-anIpsitAt_anyan_na tatra yatate jana: ||

30||

yad.yad Alokyate - whatever appears =

kim.cit_kazcit_yat – what is something or other =

tan_na vidyate - that is not known =

Ipsita-anIpsitAt_anyan - other than the wished and the unwished =

na tatra yatate jana: - a person makes no effort there.

~m.30 Few people who perceive a little perhaps try for it. But do not come to realize it. People try only for their likes and dislikes.

~sv.27-31 He who has thus renounced everything from his heart, he indeed is the supreme Lord, whether he continues to live an active life or whether he rests in contemplation all the time. To him neither action nor inaction is of any use.

~vlm.30. Of all things that are observed in the world, there is nothing among them which may be truly desirable, and is to be sought after by the wise.

*jd.30 - yad.yad Alokyate - whatever appears = kim.cit_kazcit_yat – what is something or other = tan_na vidyate - that is not known = Ipsita-anIpsitAt_anyan - other than the wished and the unwished = na tatra yatate jana: - a person makes no effort there.

ये के.चन समारम्भा ये जनस्य क्रियाक्रमा: ।

ते सर्वे देह-मात्र.अर्थम् आत्म-आर्थम् न.तु किम्.चन ॥३१॥

ye ke.cana samArambhA ye janasya kriyAkramA: |

te sarve deha-mAtra.artham Atma-Artham na.tu kim.cana ||31||

ye ke.cana samArambhA:

Whatever the undertakings

ye janasya kriyA-AkramA: whosever the duties

te sarve deha-mAtra=artham they are all body-extent=purpose for the body's sake

Atma-artham na.tu kim.cana

for the sake of the self, not even a bit.

~m.31 Whatever a few do (when following scriptural rites), even those serve the purposes of body and nothing else.

~vlm.31. All this ado of the world, and all the pursuits of men, tend only towards the supportance of the animal body; and there is nothing in it, leading to the edification of the rational soul.

Whatever the undertakings may be,

whose-ever the duties,—

they are all

for the body's sake--for the sake of the self,

not even a bit.

पाताले ब्रह्म-लोके च स्वर्गे च वसुधा-तले ।

व्योम्नि कतिपया एव दृश्यन्ते दृष्ट-दृष्टय: ॥३२॥

pAtAle brahma-loke ca svarge ca vasudhA-tale |

vyomni katipayA eva dRzyante dRSTa-dRSTaya: ||

in hell, in the world of brahmA, in indra's heaven, on the earth,

and in the spacious sky there are everywhere certain sights to see.

pAtAle - in pAtAla.Hell =

brahma-loke ca - and in the world of brahmA =

svarge ca - and in (indra's) svarga.Heaven =

vasudhA-tale - on the plentiful earth =

vyomni - in the spacious sky =

katipayA eva dRzyante dRSTa-dRSTaya: -

there are seen certain sights to be seen.

~m.32 Very few in netherworlds, in heavens, in Brahmaloka and on earth, have seen what is to be seen (i.e. self).

~vlm.32. Search all over this earth, in heaven above and in the infernal regions below; and you will find but few persons, who have known what is worth knowing. (The true nature of the soul and that of God, is unknown to_all finite beings every where).

*jd.32 - pAtAle - in pAtAla.Hell = brahma-loke ca - and in the world of brahmA = svarge ca - and in (indra's) svarga.Heaven = vasudhA-tale - on the plentiful earth = vyomni - in the spacious sky = katipayA eva dRzyante dRSTa-dRSTaya: - there are seen certain sights to be seen.

इदम् हेयम् उपादेयम् इदम् इत्य्_असद्-उत्थितौ ।

निश्चयौ गलितौ यस्य ज्ञस्य_असाव्_अति.दुर्लभ: ॥३३॥

idam heyam upAdeyam idam iti_asad-utthitau |

nizcayau galitau yasya jJasya_asAu_ati.durlabha: ||

33||

idam heyam – this is OK =

upAdeyam idam – this is not OK =

iti - so =

asad-utthitau – two unreals have arisen =

nizcayau galitau x

yasya jJasya – for one who is a Knower

asau ati.durlabha: - it is very hard to get.

~vlm.33. It is hard to have a wise man, whose mind is devoid of its firm reliance on the vanities of the world; and freed from its desire or disgust of something or others, as agreeable or disagreeable to its state.

~m.33 With false notions like ‘this is agreeable, this is disagreeable’, arising people are slipping on proper beliefs. To get a person of knowledge is extremely difficult.

~sv.33-34-35 This world of diverse names and forms is composed of the desirable and the undesirable! For these people strive, but for self-knowledge no one strives. Rare are the sages of self-knowledge in the three worlds.

गल् #gal -> #galita‑ - dropped, oozed, trickling amar • fallen down or off, loosed bhp.&c • lost, perished, decayed ragh.&c • waning (as the moon) varbR •• for #gAlita, (liquefied, melted) W.

करोतु भुवने राज्यम् विशत्व्_अम्भोदम् अम्बु वा ।

न_आत्म-लाभाद्_ऋते जन्तुर्_विश्रान्तिम् अधिगच्छति ॥३४॥

karotu bhuvane rAjyam vizatu_ambhodam ambu vA |

na_Atma-lAbhAt_Rte jantu:_vizrAntim adhigacchati ||

whether

he is a king on earth

roves the clouds and waters like a god

without attainment of the Self

he does not find Repose

~vlm.34. A man may be lord of the world, or he may pierce through the clouds and pry in heaven (by his Yoga); yet he can not enjoy the solace of his soul without his knowledge of it.

*jd.34 - karotu bhuvane rAjyam - let him rule on earth a kingdom = vizatu ambhodam ambu vA - or pervade the clouds or the water {as a deity} = Rte Atma-lAbhAt jantu: - without Self-getting, a person = na vizrAntim adhigacchati - not to repose attains.

ये महा-मतय: सन्त: शूराश्_च_इन्द्रिय-शत्रुषु ।

जन्म-ज्वर-विनाशाय त उपास्या महाधिय: ॥३५॥

ye mahA-mataya: santa: zUrAz_ca_indriya-zatruSu |

janma-jvara-vinAzAya ta upAsyA mahAdhiya: ||

35||

ye mahA-mataya: santa: zUrAz ca

those who_are Great Mati minds and heroes

indriya-zatruSu

foes of the senses

janma-jvara-vinAzAya

for the destruction of the fever of birth

te upAsyA: mahAdhiya:

they are worshipful great minds

~m.35 The saints and great warriors, who have conquered the senses are worthy of worship by great minds. These warriors have eliminated the fever of cyle of births.

~vlm.35. I venerate those highminded men, who have bravely subdued their senses; it is from them that we can have the remedy to remove the curse of our repeated births. (It is by divine knowledge alone that we can avoid the doom of transmigration).

सर्वत्र पञ्च-भूतानि षष्ठम् किम्.चिन् न विद्यते ।

पाताले भूतले स्वर्गे रतिम् एतु क्व धीर-धी: ॥३६॥

sarvatra paJca-bhUtAni SaSTham kim.cin na vidyate |

pAtAle bhUtale svarge ratim etu kva dhIra-dhI: ||

everything is made of five Elements

a sixth is not-at-all known

in any hell or earth or heaven

does a a serious thinker look for pleasure there

~vlm.36. I see every place filled by the five elements, and a sixth is not to be seen any where in the world. Such being the case every where, what else can I expect to find in earth or heaven or in the regions below.

~m.36 Beyond the five fundamental elements, there is no sixth element in all the worlds. Then in what will a strong and wise person of intellect take interest?

~sv. One may be an emperor of the world or the king of heaven; but all these are only composed of the five elements! It is a pity that people indulge in such colossal destruction of life for these petty gains. Shame on them.

युक्त्या वै चरतो ज्ञस्य संसारो गोष्पद-आकृति: ।

दूर-संत्यक्त-युक्तेस्_तु महा-मत्त-अर्णव-उपम: ॥३७॥

yuktyA vai carato jJasya saMsAro goSpada-AkRti: |

dUra-saMtyakta-yuktes_tu mahA-matta-arNava-upama: ||

37||

yuktyA vai carata: x

jJasya - of the Knower =

saMsAra: goSpada-AkRti: - saMsAra looks like a cowprint in the pasture =

dUra-saMtyakta-yukte: tu x

mahA-mattA-arNava-upama: - like a great ocean of pleasure.

~m.37 This world is like and of the size of the heel of cow for a jnani, who conducts himself properly (guided by scriptures). For one who is indifferent to propriety (and scriptures) this world is a great, infatuative, and attractive ocean.

~vlm.37. The wise man relying on his own reason and judgment, outsteps the abyss of this world, as easily as he leaps over a ditch; but he who has cast aside his reason, finds it as wide as the broad ocean. (The original word for the ditch is gospada "the cove of a cows hoof" a cul-de-sac).

http://4.bp.blogspot.com/_zBHcKCIJxd8/SU4QNzbcg4I/AAAAAAAAAmI/gNMM3X04rE8/s400/4012810-lg.jpg

कदम्ब-गोलकैस्_तुल्यम् ब्रह्माण्डम् स्फार-चेतस: ।

किम् प्रयच्छति किम् भुङ्क्ते प्राप्ते_अस्मिन्_सकले_अपि स: ॥३८॥

kadamba-golakais_tulyam brahmANDam sphAra-cetasa: |

kim prayacchati kim bhuGkte prApte_asmin_sakale_api sa: ||

38||

that round Kadamba blossom, the brahmANDa, the Brahmanic Egg

of extending awareness--how

would one produce it, or enjoy it, although he has got it all?

kadamba-golakai: tulyam

like a round Kadamba blossom

brahmANDam

the Cosmic Egg

sphAra-cetasa:

of extending awareness

kim prayacchati

how does he produce

kim bhuGkte

how enjoy

prApte asmin_sakale api sa:

though he has got it all ...

~m.38 What use is it for a person of vast mind and consciousness, even if he gets the entire universe? The universe for him is like a small ‘kadamba’ fruit. What will he enjoy even if everything of that fruit is given to him?

~vlm.38. The man of enlightened understanding, looks upon this globe of the earth, as the bulb of a Kadamba flower, round as an apple or a ball, teres atque rotundus; he neither gives nor receives nor wants of aught in this world.

एतद्_अर्थम् अ-बुद्धीनाम् यन्_महा.समर-क्रिया: ।

तन्_मन्ये राम धिक्-कार्यम् द्वन्द्व-लक्ष-क्षयावहम् ॥३९॥

etat_artham abuddhInAm

... this goal of the unintelligent

yan_mahA-samara-kriyA: which is the work of great battles,

tan_manye rAma I think it is, rAma,

dhik-kAryam a cursed activity

dvandva-lakSa-kSaya-Avaham

producing a thousand destructive dualities.

~m.39 O Rāma, people engage in fierce wars for that purpose. In my opinion such was, in which millions die, are contemptible.

~sv.36-37-38-39 ...It is a pity that people indulge in such colossal destruction of life for these petty gains. Same on them.

~vlm.39. Yet fie for the foolish that fight for this mite of the earth, and wage a warfare for destruction of millions of their fellow creatures.

It is a goal for the stupid, the work of many battles, and

I think it is, rAma, a cursed

activity producing a thousand deadly dualities.

कल्प-मात्रेण कालेन सुमहा-पेलव-उदरे ।

तस्मिन्.न्_अपि हि यो नाश: सर्वाञ्_चिर-महाधियाम् ॥४०॥

kalpa-mAtreNa kAlena sumahA-pelava-udare |

tasmin.n_api hi yo nAza: sarvAJ_cira-mahAdhiyAm ||

40||

kalpa-mAtreNa kAlena - with time, to the extent of a kalpa =

su.mahA.pelava-udare - x =

tasmin.n_api hi yo nAza: - x =

sarvan cira-mahAdhiyAm - x.

~m.40 Even the destruction, that occurs in the fragile and delicate stomach (of Brahma) at the time of dissolution, is due to the impatience of that (Brahma) of tremendous mental power.

~vlm.40. What, if any one is to live and enjoy the blessings of this world for a whole Kalpa when, he can not escape the sorrow, consequent on the loss of all his friends during that period.

~sv.40-49 None of these engages the attention of the sage, because he is equipped with self-knowledge. He is established in that supreme seat to which the sun and the moon have no_access (the susumna?).

आत्मनो ज्ञस्य सर्ग.आदेर्_यन्_मनाग्.अपि न_उद्गतम् ।

तस्मिञ्_जगत्.त्रये प्राप्ते किम्.चिद्_आत्मा बली भवेत् ॥४१॥

Atmano jJasya sarga.Ade:_yan_manAg.api na_udgatam |

tasmiJ_jagat.traye prApte kim.cit_AtmA balI bhavet ||

41||

since there is no_arising of the cycle of Creation, then

even if the three worlds are got,

how does the knower of the Self become any more powerful?

Atmana: jJasya - for the Knower's Self =

sarga-Ade: - of Creation &c =

yat manAg api na udgatam - which is not-at-all arisen =

tasmin jagat-traye prApte - there when the three worlds are got =

kim.cit_AtmA balI bhavet - how does the Self become strong?

~m.41 For one who knows the self, even creations are not born and not even a little comes out of them. Then, even if the three worlds are given to him he will not be strengthened even a little.

~vlm.41. He who has known the self, has no craving for heavenly bliss within himself; because he knows his gain of all the three worlds, can never conduce to the strengthening of his soul.

*jd.41 - Atmana: jJasya - for the Knower's Self = sarga-Ade: - of Creation &c = yat manAg api na udgatam - which is not-at-all arisen = tasmin jagat-traye prApte - there when the three worlds are got = kim.cit_AtmA balI bhavet - how does the Self become strong?

इत: शैल-शतैर्_व्याप्ता तथा_इतो जल-राशिभि: ।

कियान्_अस्य भुवो देहो येन_उदारम् प्रपूरयेत् ॥४२॥

ita: zaila-zatai:_vyAptA tathA_ito jala-rAzibhi: |

kiyAn_asya bhuvo deho yena_udAram prapUrayet ||

42||

ita: zaila-zatai: vyAptA

hence pervaded by hundreds of mountains

tathA ita: jala-rAzibhi:

thus hence by water-drops

kiyAn asya bhuva: deha:

how much the body of the earth

yena udAram prapUrayet

with which it is abundantly overflowing

~m.42This earth is full with mountains and waters. By getting such a body (fully occupied) of earth, what will a jnani gain?

~vlm.42. But the avaricious are not content with all they have, and like the body of this earth, is not full with all its hills and mountains and surrounding seas. (The earth is never full with all its fullness).

*jd.42 - ita: zaila-zatai: vyAptA - hence pervaded by hundreds of mountains = tathA ita: jala-rAzibhi: - thus hence by water-drops = kiyAn asya bhuva: deha: - how much the body of the earth = yena udAram prapUrayet - with which it is abundantly overflowing

न तद्_अस्ति जगत्य्_अस्मिन्_स.पाताल-सुर=आलये ।

यन्_नाम आत्मवतो ज्ञस्य किम्.चित्_कार्यतरम् भवेत् ॥४३॥

na tat_asti

That is not

jagati_asmin in this world

sa-pAtAla+sura-a/Alaye in the abode of hell and heaven

yan_nAma Atmavata: jJasya what is namely of the knower of Self

kim.cit_kAryataram bhavet

whatever is there more worthy to be done?

~m.43 There is nothing in these worlds that can be useful to_a jnani who knows the self.

~vlm.43. There is nothing in this earth or in the upper and lower worlds, which is of any use to the sage acquainted with spiritual knowledge.

एकताम् अनुयातस्य व्योमवद्_विततस्य च ।

स्व.स्थस्य आत्मवतो ज्ञस्य स्थितस्य आत्मन्य्_अ-चेतस: ॥४४॥

ekatAm anuyAtasya vyomavat_vitatasya ca |

sva.sthasya Atmavato jJasya sthitasya Atmani_a-cetasa: ||

44||

ekatAm anuyAtasya - for one who pursues Oneness =

vyomavat vitatasya ca - and who's as extensive as the spacious sky

svasthasya Atmavata: jJasya - of the self of the Selflike knower

sthitasya Atmani_a-cetasa: - of his state of unawareness in himSelf ..

~m.44 Attaining oneness, expanding himself as wide as the sky, a jnani who knows the self, abides in the self in quiet (like one who is inconscient).

~vlm.44. The mind of the self-knowing sage, is one vast expanse like the spacious firmament, it is tranquil and sedate and unconscious of itself.

*jd.44 - ekatAm anuyAtasya - of one who pursues Oneness = vyomavat_vitatasya ca - and who's as extensive as the spacious sky = svasthasya Atmavata: jJasya - of the self of the Selflike knower = sthitasya Atmani_a-cetasa: - of his state of unawareness in himSelf ..

शरिर-जाल=नीहार-धूसरा शून्य-कोटरा ।

zarira-jAla=nIhAra-dhUsarA zUnya-koTarA |

शान्त-संसार-सुभगा त्रिलोकी-विपुलातटी ॥४५॥

zAnta-saMsAra-subhagA trilokI-vipulAtaTI ||45||

it is a foggy grey body-net

an empty cave

Anta-saMsAra-subhagA - enjoying the peaceful saMsAra =

trilokI-vipula-AtaTI - the vast extent of the three worlds.

#dhUsara . grey; dust.

~m.45 These vast worlds are full of the fog of bodies in an empty chamber full of dust. It appears charming with passive movement.

~vlm.45. It views the body as a network of veins and arteries, pale and white as frost, and all cellular within.

*jd.45 - zarira-jAla=nIhAra-dhUsarA - it (f.) is a foggy grey body-net = zUnya-koTarA - an empty cave/hollow = zAnta-saMsAra-subhagA - enjoying the peaceful saMsAra = trilokI-vipula-AtaTI - the vast extent of the three worlds.

स्फार-ब्रह्म-अमल-अम्भोधि-फेना: सर्वे कुलाचला: ।

चिद्.आदित्य-महाभास-मृगतृष्णा-जल-श्रिय: ॥४६॥

sphAra-brahma-amala-ambhodhi-phenA: sarve kulAcalA: |

cid.Aditya-mahAbhAsa-mRgatRSNA-jala-zriya: ||46||

the foam of the vast pure ocean of brahman

all the mountain-ranges

the cit.sun's fantastic marvelous mirage

sphAra-brahma-amala-ambhodhi-phenA:

vast-Brahman-pure-ocean-foam

sarve kulAcalA:

all the mountain-ranges

cid.Aditya=mahA-AbhAsa-mRgatRSNAjala-zriya:

the cit.sun=great-phantasm/splendor=mirage-water=wonders =

~m.46 In the vast, pure brahman sea of waters, these mountains are like foam. In the great effulgence of the sun of consciousness, the oceans are mere mirages.

~vlm.46. It sees the mountains floating as froth, on the surface of the pellucid ocean of Brahma; it looks upon the intellect blazing as brightly as the sun, over the mirage of existence.

*jd.46 - sphAra-brahma-amala-ambhodhi-phenA: - vast-Brahman-pure-ocean-foam sarve kulAcalA: - all the mountain-ranges = cid.Aditya=mahA-AbhAsa-mRgatRSNAjala-zriya: - the cit.sun=great-phantasm/splendor=mirage-water=wonders =

आत्म-तत्त्व=महाम्भोधि=वीचय: सर्ग-राजय: ।

Atma-tattva=mahAmbhodhi=vIcaya: sarga-rAjaya: |

अनुत्तम-पदाम्भोद-वृष्टय: शास्त्र-दृष्टय: ॥४७॥

anuttama-padAmbhoda-vRSTaya: zAstra-dRSTaya: ||47||

the ocean-waves of Self-Thatness

the succession of creations

the spray of the waves of that state -

such is the shAstraic Vision

~m.47 Creations are waves in the great sea of self-nature. The perceptions of scriptures are the downpour from the great clouds, called the Supreme state.

~vlm.47. It finds the nature of the soul, to be as extensive as the vast ocean, containing the creations as its billows; and it considers the all-pervasive soul as a big cloud, raining down in showers of SAstras or knowledge.

*jd.47 - Atma-tattva=mahA-ambhodhi=vIcaya: - ... the Self-Thatness=great-ocean=waves = sarga-rAjaya: - succession of creations = anuttama-pada=ambhoda+vRSTaya: - unsurpassed-state=ocean+spray = zAstra-dRSTaya: - zAstra-insights.

चन्द्र-अग्नि-तपन-आलोका घट-काष्ठ.आदि-सन्निभा: ।

प्रकाशनीयाश्_चिद्.रूप-त्विषो मलकणास्_तथा ॥४८॥

candra-agni-tapana-AlokA ghaTa-kASTha.Adi-sannibhA: |

prakAzanIyAz_cid.rUpa-tviSo malakaNAs_tathA ||

lights that burn with moon-fire

—

illustrations like pots and wooden blocks

—

illuminations

—

cit.Consciousness glittering with form

these are spots of unclarity in

That

~m.48 Just like light which shines on impure cells, the consciousness form shines on all objects like moon, fire, their lights, pots, loss etc.

~vlm.48. The fire, moon and the sun, appear as the fuel in a furnace, requiring to be lighted by the blaze of the intellect, as every opaque atom in nature.

*jd.48 - candra-agni-tapana-AlokA: - moon-fire=burning+lights = ghaTa-kASTha-Adi-sannibhA: - examples like pots and wooden blocks = *jd.48 - prakAzanIyA: - illuminations = cid.rUpa=tviSa: - chit.form=agitation/brilliance = mala-kaNA:_tathA - thus/as That spots of unclarity bits of impurity (Murthy: impure cells) =

एकताम् अनुयातस्य व्योमवद्_विततस्य च ।

स्वस्थस्य_आत्मवतो ज्ञस्य स्थितस्य_आत्मन्य्_अचेतस: ॥४9॥

ekatAm anuyAtasya vyomavat_vitatasya ca |

svasthasya_Atmavato jJasya sthitasya_Atmani_acetasa: ||

49||.

ekatAm anuyAtasya - of someone pursuing ekatA.Oneness =

vyomavat_vitatasya ca - x =

svasthasya Atmavata: jJasya sthitasya - x =

Atmani - in the self =

a-cetasa: - without affective feeling

~m.49 Humans, gods and titans move about in this world-forest enjoying their desired pleasures. They are with their selves (but they ignore them).

~vlm.49. All embodied souls of men, gods and demigods, rove in the wilderness of the world, for feeding upon their fodder of food, as the deer graze in their pasturage.

http://vinotecalondon.files.wordpress.com/2008/11/random-4591.jpg

अस्थि-खण्डार्गला मूर्ध्न-पिधानाः स्नायु-शृङ्खलाः ।

जगद्.देहा जरज्-जीव=रक्त-मांसासमुद्गकाः ॥५०॥

asthi.khaNDa=argalA: mUrdhna-pidhAnA: snAyu-zRGkhalA: |

jagad.dehA jaraj-jIva=rakta-mAMsa+asamudgakA: ||

50||.

they're

bone-button=bolted

pate-lidded

sinew-fettered

world-embodiments in the aging Living Jîva,--

a bowl of blood pudding.

अस्थि.खण्ड=अर्गलाः bone.bits=bolted = मूर्ध्न-पिधानाः pate.lidded =

स्नायु-शृङ्खलाः sinew-fettered = जगद्.देहाः world-bodies =

जरज्-जीव=रक्त-मांस+असमुद्गकाः

aging.jîva=blood-meat+containers. 50-

~m.50-51. These age smitten beings of the world are mere caskets of flesh and blood, bound by bones, nerves and such. These are like puppets thrown around for the recreation and entertainment of children.

~vlm.50. The world is a prison house, where every one is a prisoner with his toilsome body. The bones are the latches of this dungeon, the head is its roof, and the skin its leather; and the blood and flesh of the body, are as the drink and food of the imprisoned.

~sv.50-58 Hence, the sage of self-knowledge is not enamoured of the gains or the pleasures of the entire universe.

वनमालामृगा मुग्धा: पुर-सम्.चार-संस्थितौ ।

बाल-बुद्धि-विनोदाय योजिताश्_चर्म-पुत्रिका: ॥५१॥

vanamAlAmRgA mugdhA: pura-sam.cAra-saMsthitau |

bAla-buddhi-vinodAya yojitAz_carma-putrikA: ||

51||

vanamAlA-mRgA - garlanded beasts = mugdhA: - silly asses = pura-sam.cAra-saMsthitau - in a city-roving state = bAla-buddhi-vinodAya - with a child's intellectual play = yojitA: - involved = carma-putrikA: - leather dolls.

~vlm.51. Men were as dolls covered with skin for the amusement of boys, and they are continually roving in quest of sustenance, like the cattle running towards their pasture grounds.

*jd.51 - vanamAlA-mRgA - garlanded beasts = mugdhA: - silly asses = pura-sam.cAra-saMsthitau - in a city-roving state = bAla-buddhi-vinodAya - with a child's intellectual play = yojitA: - involved = carma-putrikA: - leather dolls.

न_एवंविध-उदार-मना मनाग्.अपि महामति: ।

न ज्ञश्_चलति भोग-ओघैर्_मन्द-वातैर्_इव_अचल: ॥५२॥

na_evaMvidha-udAra-manA manAg.api mahAmati: |

na jJaz_calati bhoga-oghai:_manda-vAtai:_iva_acala: ||

52||

na evaM.vidha-udAra-manA - x =

manAg.api mahAmati: - x =

na jJaz_calati bhoga-oghai: - a Knower is not moved by a horde of pleasures =

manda-vAtai:_iva acala: - like a mountain by gentle breezes.

~m.52 Like mountains which remain unmoved by mild winds, a wise person of virtue is not moved even a little by pleasures.

~vlm.52. But the high minded man is not of this kind; he is not moved by worldly temptations, as the mountain is not to be shaken by the gentle breeze.

~sv.50-58 Hence, the sage of self-knowledge is not enamoured of the gains or the pleasures of the entire universe.

तस्मिन्_किल पदे राम ज्ञस्_तिष्ठति महा.उत्तमे ।

यस्मिंश्_चन्द्र-अर्क-देशो_sपि न पातालम् इव स्थिति: ॥५३॥

tasmin_kila pade rAma jJas_tiSThati mahA.uttame |

yasmiMz_candra-arka-dezo_'pi na pAtAlam iva sthiti: ||

for in that state

rAma

the Knower rests in that most high state

where

it is rather the land of Moon and Sun

than some sort of Hell

~m.53 O Rāma, a jnani abides in that highest state of consciousness, where even the effulgences of sun and moon are like dark shades of the netherworlds.

~vlm.53. The truly great and wise man, rests in that highest state of eminence; where the stations of the sun and moon, are seen as the nether regions.

*jd.53 - tasmin_kila pade - for in that state = rAma = jJa: tiSThati mahA-uttame - the Knower indeed, rAma, rests in that most high state = yasmin - where = candra-arka-deza: api - it is rather the land of Moon and Sun = na pAtAlam iva sthiti: - not a state like Hell.

यस्य_आलोकाल्_लोकपाला: समालोका: सु.वेदिन: ।

शरीरम् पान्त्य्_अयम् इव पश्यन्_मूढा: क्षप-अर्णवे ॥५४॥

yasya_AlokAl_lokapAlA: samAlokA: su.vedina: |

zarIram pAnti_ayam iva pazyan_mUDhA: kSapa-arNave ||

54||

yasya AlokAt - x =

lokapAlA: samAlokA: su.vedina: - x =

zarIram pAnti ayam iva - x =

pazyan mUDhA: kSapa-arNave - x.

yasya AlokAl ... from whose light come AlokAt; AlokAn would make AlokAMl in sandhi loka-pAlA: the World-Protectors the four corners of the world, a title appropriated by emperors. samAlokA: bright with understanding, su.vedina: well-knowers who_are zarIram pAnti_ayam iva as-if nourishing this body pazyan_mUDhA: fools see/knowing kSapa-arNave in an ocean of night

~m.54 When the highly knowledgeable people (people with knowledge of truth), whose perception is same as the integral perception of the Lord of world, identify themselves with the body, they are only drinking from the sea of darkness.

~vlm.54. It is by the light of the Supreme Spirit, that all the worlds are lighted, and the minds of all are enlighted. But the ignorant are immerged in the ocean of ignorance, and nourish their bodies only in disregard of their souls.

...out-of whose Light,--the World-Protectors: bright with understanding, good

scholars who_act as-if nourishing this body, like fools seeking

to see in an ocean of night.

न के.चन जगद्-भावास्_तत्त्व.ज्ञम् रञ्जयन्त्य्_अमी ।

अप्य्_अभ्यास-गता: स्फार-हृदयम् खम् इव_अम्बुदा: ॥५५॥

na ke.cana jagad-bhAvAs_tattva.jJam raJjayanti_amI |

api_abhyAsa-gatA: sphAra-hRdayam kham iva_ambudA: ||

55||

na ke.cana jagad-bhAvA:_tattvajJam raJjayanti_amI - these world-becomings have no_attraction at.all for the Thatness-knower =

api_abhyAsa-gatA: sphAra-hRdayam - for those given to Practice and the expanse of Heart = kham iva ambudA: - are like sky and clouds.

~sv.50-58 Hence, the sage of self-knowledge is not enamoured of the gains or the pleasures of the entire universe.

~vlm.55. No worldly good can allure the heart of the wise, who have tested the vanity of temporal things; and no earthly evil can obscure their souls, which are as bright as the clear sky which no cloud can darken.

...these world-events have no_attraction for the knower of Thatness,

for those given to Practice and the vast Heart are like clouds and sky.

*jd.55 - na ke.cana jagad-bhAvA:_tattvajJam raJjayanti_amI - these world-becomings have no_attraction at.all for the Thatness-knower = api_abhyAsa-gatA: sphAra-hRdayam - for those given to Practice and the expanse of Heart = kham iva ambudA: - are like sky and clouds.

न के.चन जगद्-भावास्_तत्त्व-ज्ञम् रञ्जयन्त्य्_अमी ।

मर्कटा इव नृत्यन्तो गौरी-लास्य-अर्थिनम् हरम् ॥५६॥

na ke.cana jagad-bhAvAs_tattva-jJam raJjayanti_amI |

markaTA iva nRtyanto gaurI-lAsya-arthinam haram ||

56||

na ke.cana jagad-bhAvA:_tattvajJam raJjayanti_amI - these world-becomings have no_attraction at.all for the Thatness-knower = markaTA iva nRtyanta: - like dancing monkeys =

gaurI-lAsya-arthinam haram -

#lAsya-m dancing , a dance (esp. accompanied with instrumental music and singing) representing the emotions of love dramatically; the term #lAsya is also_applied to the #nAch [Nautch] dance of the Indian dancing girls , consisting chiefly of gesticulation with a shuffling movement of the feet forwards and backwards , as invented by #pArvatî and opposed to the boisterous masculine dance called #tANDava practised by Siva and his followers.

~m.55-57. A knower of the nature of self rarely takes interest or takes delight in the world-feeling. Moreover, a well trained mind is like a cloud in the sky. Sky and cloud are not attached to each other. Further, Siva, who is interested in the dance of pArvatI cannot be interested in a monkey’s permabulate. It is also like a pearl , which has reflected many images when outside, has got inside a pot.

~sv.50-58 Hence, the sage of self-knowledge is not enamoured of the gains or the pleasures of the entire universe.

~vlm.56. No worldly pleasure can gladden the soul of the wise man, as the dance of monkeys can give no joy to the heart of Hara, that delights in the dancing of GaurÄ«.

These world-events have no_attrac

tion for the knower of Thatness,

न के.चन जगद्-भावास्_तत्त्व-ज्ञम् रञ्जयन्त्य्_अमी ।

प्राक्तन-प्रतिबिम्ब-श्री रत्नम् कुम्भ-गतम् यथा ॥५७॥

na ke.cana jagad-bhAvA:_tattvajJam raJjayanti_amI

These world-becomings have no_attraction at.all for the Thatness-knower

prAktana-pratibimba-zrI

like the formerly glorious gleaming of

ratnam kumbha-gatam yathA

a jewel got into_a pot.

~vlm.57. No earthly delight can have its seat in the heart of the wise, as the sun-light is never reflected in a gem hidden under a bushel.

~sv.50-58 Hence, the sage of self-knowledge is not enamoured of the gains or the pleasures of the entire universe.

These world-events have no_attraction for the knower of Thatness,

like the once-glorious glittering of a gem hidden in a pot.

व्रजार्पित-उपमम् असन्मयम् अम्बु-भङ्ग-

तुङ्गम् तरङ्ग-कृत-बिम्बम् इव अवलोक्य ।

लोलाम् तद्_ईहित-सुखेषु रतिम् न याति

तज्ज्ञ: कु-शैवल-लवेषु_इव राजहंस: ॥५८॥

vraja=arpita.upamam

a=san.mayam

ambu-bhaGga-tuGgam

taraGga-kRta-bimbam iva avalokya like a wave-made=reflection having-been-seen

lolAm tat_Ihita-sukheSu ratim na yAti

tajjJa: ku-zaivala-laveSu_iva rAjahaMsa:

jd. #zaivala is prob. a misreading of #zevala, Blyxa weed.

~m.58 The transient and fragile pleasures are like images on a wave and full of unreality and falsehood. They do not interest a jnani. A king swan in small pieces of ‘saivala’ plant.

~vlm.58. The material world appears as a solid rock to the stolid ignorant; but it seems as the evanescent wave to the wise. The ignorant take a great pleasure in the transitory enjoyments of the world; but the wise take them to no_account, as the swan disdains to look upon the moss of the lake.

oॐm

DAILY READINGS 22 January

fm4058 2.ja22 kacha's SONG .z12

https://www.dropbox.com/s/ogqsg5ul2mtlezv/fm4058%202.ja22%20kacha%27s%20SONG%20.z12.docx?dl=0

fm7004 3.ja22-23 ON "I"DENTITY AND SELF .z49

https://www.dropbox.com/s/r0428s856gmyoi1/fm7004%203.ja22-23%20ON%20I-DENTITY%20AND%20SELF%20.z49.docx?dl=0

fm1015 1.ja22 ON ahaMkAra "I"dentity .z21

https://www.dropbox.com/s/zwn7s986m3gs81j/fm1015%201.ja22%20ON%20ahaMkAra%20Identity%20.z21.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:

संकल्पात् स मनो_ भवेत् ।

saMkalpAt sa mana:_ bhavet |

बुद्धि: चित्तम् अहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

fm4057 2.ja20-21 AN UNANSWERED QUESTION .z58.docx

Jiva Das

unread,

Jan 23, 2021, 1:05:24 PM1/23/21

to yoga vasishtha

FM4057 AN UNANSWERED QUESTION 2.JA21.23 .z58

https://www.dropbox.com/s/r88r7a8r12qvitk/fm4057%202.ja21-23%20AN%20UNANSWERED%20QUESTION%20.z58.docx?dl=0

FM.4.30-FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0

4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0

FM.4.57 AN UNANSWERED QUESTION 2.JA21.23

सर्ग ४.५७

sarga 4.57

राम उवाच ।

rAma uvAca |

सत्यम् एतत् त्वया ब्रह्मन् यद्_उक्तम् सु.उक्ति.सुन्दरम् ।

satyam etat tvayA brahman yat_uktam su.ukti.sundaram |

अकर्ता_एव हि कर्ता_आत्मा भोक्ता.अभोक्ता_एव भूत.कृत् ॥४।५७।१॥

akartA_eva hi kartA_AtmA bhoktA.abhoktA_eva bhUta.kRt ||4|57|1||

सर्व.ईश्वरः सर्व.गः_च चिन्.मात्रम् अमलम् पदम् ।

sarva.Izvara: sarva.ga:_ca cit.mAtram amalam padam |

स्थानम् भूवि वपु:_देव: सर्व.भूत.अन्तर.स्थितः ॥४।५७।०२॥

sthAnam bhUvi vapu:_deva: sarva.bhUta.antara.sthita: ||4|57|02||

हृदयम्.गमताम् प्राप्तम् इदानीम् ब्रह्म मे विभो ।

hRdayam.gamatAm prAptam idAnIm brahma me vibho |

त्वd.उक्तिभिर् यथा_अम्भोद.धाराभिः_भूभृद् अव्यथH ॥४।५७।३॥

tvat.uktibhi: yathA_ambhoda.dhArAbhi: bhUbhRt avyatha: ||4|57|3||

औदासीन्याद् अ.निच्छत्वान् न भुङ्क्ते न करोति च ।

audAsInyAt_a.nicchatvAt_na bhuGkte na karoti ca |

समग्र.आलोक.कारित्वात्_भुङ्क्ते देव: करोति च ॥४।५७।०४॥

samagra.Aloka.kAritvAt bhuGkte deva: karoti ca ||4|57|04||

किम्.त्व् अयम् भगवन् स्फारः संशयः_मे हृदि स्थितः ।

kim.tu_ayam bhagavan sphAra: saMzaya:_me hRdi sthita: |

तम् त्वम् छिन्धि गिरा ब्रह्मन् दीधित्या_इन्दुr यथा तमः ॥४।५७।५॥

tam tvam chindhi girA brahman dIdhityA_indu:_yathA tama: ||4|57|5||

इदम् सत् तत्_इदम् वा_असद् अयम् सो ऽहम् इदम् न.तु ।

idam sat tat_idam vA_asat ayam so aham idam na.tu |

अयम् एकH द्वितीयो ऽयम् इty आदि.कलनामयम् ॥४।५७।०६॥

ayam eka: dvitIya:_ayam iti_Adi.kalanAmayam ||4|57|06||

एकस्मिन् विद्यते ऽध्वान्ते नीहार इव भास्करे ।

ekasmin vidyate_adhvAnte nIhAra* iva bhAskare |

इदम् प्रथमम् एव_अच्छे कथम् आत्मनि संस्थितम् ॥४।५७।०७॥

idam prathamam eva_acche katham Atmani saMsthitam ||4|57|07||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

सिद्धान्त.काल एव_अस्य सम्प्रश्नस्य उत्तरम् स्थिरम् ।

siddhAnta.kAla* eva_asya sam.praznasya_uttaram sthiram |

कथयिष्यामि ते राम येन ज्ञास्यसि तत्त्वतः ॥४।५७।०८॥

kathayiSyAmi te rAma yena jJAsyasi tattvata: ||4|57|08||

मोक्ष.उपायस्य सिद्धान्तम् अ.सम्प्राप्य न राघव ।

mokSa.upAyasya siddhAntam a.samprApya na rAghava |

श्रोतुम् प्रश्न.उत्तरणि_एताny अलम् योग्यः_भविष्यसि ॥४।५७।९॥

zrotum prazna.uttaraNi_etAni_alam yogya:_bhaviSyasi ||4|57|9||

कान्त.गीत.गिराम् राम तरुणः_भाजनम् यथा ।

kAnta.gIta.girAm rAma taruNa:_bhAjanam yathA |

प्रश्नानाम् उत्तम.उक्तीनाम् पुण्य.कृd.भाजनम् तथा ॥४।५७।१०॥

praznAnAm uttama.uktInAm puNya.kRt.bhAjanam tathA ||4|57|10||

वृथा भवति बालेषु यथा रागमयी कथा ।

vRthA bhavati bAleSu yathA rAgamayI kathA |

निरर्थक.अल्प.बोधेषु तथा_उदार.उदया कथा ॥४।५७।११॥

nirarthaka.alpa.bodheSu tathA_udAra.udayA kathA ||4|57|11||

कsmiMsh.चित्_एव समये किम्चित् पुंसः विराजते ।

kasmin.cit eva samaye kimcit puMsa: virAjate |

फलम् आभाति वृक्षस्य शरदि_एव न माधवे ॥४।५७।१२॥

phalam AbhAti vRkSasya zaradi_eva na mAdhave ||4|57|12||

उपदेश.गिरः_वृद्धे रञ्जना निर्मले पटे ।

upadeza.gira: vRddhe raJjanA nirmale paTe |

जगन्ति_उदार.विज्ञान.कथा च_अधिगत.आत्मनि ॥४।५७।१३॥

jaganti_udAra.vijJAna.kathA ca_adhigata.Atmani ||4|57|13||

प्रश्नस्य अस्य उत्तरम् पूर्वम् लेशतः_कथितम् मया ।

praznasya_asya_uttaram pUrvam lezata:_kathitam mayA |

न विस्तरेण तेन_एतत् न ज्ञातम् भवता स्फुटम् ॥४।५७।१४॥

na vistareNa tena_etat na jJAtam bhavatA sphuTam ||4|57|14||

यदि त्वम् आत्मना_आत्मानम् अधिगच्छसि तम् स्वयम् ।

yadi tvam AtmanA_AtmAnam adhigacchasi tam svayam |

एतत् प्रश्न.उत्तरम् साधु जानासि_अत्र न संशयः ॥४।५७।१५॥

etat prazna.uttaram sAdhu jAnAsi_atra na saMzaya: ||4|57|15||

मया सिद्धान्त.काले तु प्राप्त.बोधे त्वयि स्थिते ।

mayA siddhAnta.kAle tu prApta.bodhe tvayi sthite |

वक्तव्यH_विस्तरेण_एव साधो प्रश्न.उत्तर.क्रमः ॥४।५७।१६॥

vaktavya:_vistareNa_eva sAdho prazna.uttara.krama: ||4|57|16||

जानाty आत्मानम् आत्मा_एव कृत आत्मा_आत्मना_एव हि ।

jAnAti_AtmAnam AtmA_eva kRta* AtmA_AtmanA_eva hi |

आत्मा_एव सम्प्रसन्नH सन् आत्मानम् प्रतिपद्यते ॥४।५७।१७॥

AtmA_eva sam.prasanna: san AtmAnam pratipadyate ||4|57|17||

तत्_एतत् कथितम् राम कर्तृ.अकर्तृ.विचारणम् ।

tat etat kathitam rAma kartR.akartR.vicAraNam |

अज्ञातत्वात् तु ताम् एताम् अक्षीण.वासनः भवेत् ॥४।५७।१८॥

ajJAtatvAt tu tAm etAm akSINa.vAsana: bhavet ||4|57|18||

बद्धH__हि वासना.बद्धH__मोक्षH स्यात्_वासना.क्षयः ।

baddha:_hi vAsanA.baddha: mokSa: syAt_vAsanA.kSaya: |

वासनाः_त्वम् परित्यज्य मोक्ष.अर्थित्वम् अपि त्यज ॥४।५७।१९॥

vAsanA:_tvam parityajya mokSa.arthitvam api tyaja ||4|57|19||

तामsIr वासनाः पूर्वम् त्यक्त्वा विषय.वासिताः ।

tAmasI:_vAsanA: pUrvam tyaktvA viSaya.vAsitA: |

मैत्री.आदि.भावना.नाम्नीम् गृहाण_अमल.वासनाम् ॥४।५७।२०॥

maitrI.Adi.bhAvanA.nAmnIm gRhANa_amala.vAsanAm ||4|57|20||

ताम् अप्य् अन्तः परित्यज्य ताbhir व्यवहरnn अपि ।

tAm api_anta: parityajya tAbhi:_vyavaharan_api |

अन्तः शान्त.समस्त.ईहो भव चिन्.मात्र.वासनः ॥४।५७।२१॥

anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|21||

ताम् अप्य् अथ परित्यज्य ताbhir व्यवहrann अपि ।

tAm api_atha parityajya tAbhi:_vyavaharan* api |

अन्तः शान्त.समस्त.ईहो भव चिन्.मात्र.वासनः ॥४।५७।२२॥

anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|22||

चिn.मयः कलना.काल.प्रकाश.तिमिर.आदिकम् ।

cit.maya: kalanA.kAla.prakAza.timira.Adikam |

वासनाम् वासितारम् च प्राण.स्पन्दन.पूर्वकम् ॥४।५७।२३॥

vAsanAm vAsitAram ca prANa.spandana.pUrvakam ||4|57|23||

स.मूलम् अपि संत्यक्त्वा व्योम.सौम्य.प्रशान्त.धीः ।

sa.mUlam api saMtyaktvA vyoma.saumya.prazAnta.dhI: |

yas त्वम् भवसि सd.बुद्धे स भवान् अस्तु सत्.कृतः ॥४।५७।२४॥

ya:_tvam bhavasi sat.buddhe sa* bhavAn astu sat.kRta: ||4|57|24||

हृदयात् सम्परित्यज्य सर्वम् एव महामतिः ।

hRdayAt sam.parityajya sarvam eva mahAmati: |

yas तिष्ठति गत.व्यग्रH स मुktaH परमेश्वरः ॥४।५७।२५॥

ya:_tiSThati gata.vyagra: sa* mukta: paramezvara: ||4|57|25||

समाधिम् अथ कर्माणि मा करोतु करोतु वा ।

samAdhim atha karmANi mA karotu karotu vA |

हृदयेन_अस्त.सर्व.आstho मुक्त एव_उत्तम.आशयः ॥४।५७।२६॥

hRdayena_asta.sarva.Astha:_mukta* eva_uttama.Azaya: ||4|57|26||

नैष्कर्म्येण न तस्य अर्थ:_न तस्य अर्थो ऽस्ति कर्मभिः ।

naiSkarmyeNa na tasya_artha:_na tasya_artha:_asti karmabhi: |

न समाधान.जप्याभ्याम् यस्य निर्वासनम् मनः ॥४।५७।२७॥

na samAdhAna.japyAbhyAm yasya nir.vAsanam mana: ||4|57|27||

विचारितम् अलम् शास्त्रम् चिरम् उद्ग्राहितम् मिथH ।

vicAritam alam zAstram ciram ud.grAhitam mitha: |

संत्यक्त.वासनाd मौनाd ऋते न_अsty उत्तमम् पदम् ॥४।५७।२८॥

saMtyakta.vAsanAt_maunAt Rte na_asti_uttamam padam ||4|57|28||

दृष्टम् द्रष्टव्यम् अखिलम् भ्रान्त्वा भ्रान्त्वा दिzo दश ।

dRSTam draSTavyam akhilam bhrAntvA bhrAntvA diza:_daza |

जनाः कतिपया एव यथावstv.अवलोकिनः ॥४।५७।२९॥

janA: katipayA* eva yathAvastu.avalokina: ||4|57|29||

यद् यद् आलोक्यते किम्चित् कश्चिद् यत् तन् न विद्यते ।

yat_yat_Alokyate kimcit ka:cit_yat_tat_na vidyate |

ईप्सित.अनीप्सिताद् अन्यत् न तत्र यतते जनः ॥४।५७।३०॥

Ipsita.anIpsitAt anyat na tatra yatate jana: ||4|57|30||

ये केचन सम्आरम्भा ये जनस्य क्रियाक्रमाः ।

ye ke.cana sam.ArambhA* ye janasya kriyAkramA: |

ते सर्वे देह.मात्र.अर्थम् आत्म.आर्थम् न.तु किम्चन ॥४।५७।३१॥

te sarve deha.mAtra.artham Atma.Artham na.tu kimcana ||4|57|31||

पाताले ब्रह्म.लोके च स्वर्गे च वसुधा.तले ।

pAtAle brahma.loke ca svarge ca vasudhA.tale |

व्योम्नि कतिपया एव दृश्यन्ते दृष्ट.दृष्टयः ॥४।५७।३२॥

vyomni katipayA* eva dRzyante dRSTa.dRSTaya: ||4|57|32||

इदम् हेयम् उपादेयम् इदम् इty असd.उत्थितौ ।

idam heyam upAdeyam idam iti_asat.utthitau |

निश्चयौ गलितौ यस्य ज्ञस्य असाv_अति.दुर्लभः ॥४।५७।३३॥

nizcayau galitau yasya jJasya_asAu_ati.durlabha: ||4|57|33||

करोतु भुवने राज्यम् विशत्व् अम्भोदम् अम्बु वा ।

karotu bhuvane rAjyam vizatu_ambhodam ambu vA |

न_आत्म.लाभाd ऋते जन्तुः विश्रान्तिम् अधिगच्छति ॥४।५७।३४॥

na_Atma.lAbhAt_Rte jantu: vizrAntim adhigacchati ||4|57|34||

ये महा.मतयः सन्तः शूrAz च_इन्द्रिय.शत्रुषु ।

ye mahA.mataya: santa: zUrA:_ca_indriya.zatruSu |

जन्म.ज्वर.विनाशाय त उपास्या महाधियः ॥४।५७।३५॥

janma.jvara.vinAzAya ta* upAsyA* mahAdhiya: ||4|57|35||

सर्वत्र पञ्च.भूतानि षष्ठम् किम्चिन् न विद्यते ।

sarvatra paJca.bhUtAni SaSTham kimcit_na vidyate |

पाताले भूतले स्वर्गे रतिम् एतु क्व धीर.धीः ॥४।५७।३६॥

pAtAle bhUtale svarge ratim etu kva dhIra.dhI: ||4|57|36||

युक्त्या वै चरto ज्ञस्य संसारः_गोष्पद.आकृतिः ।

yuktyA vai carata:_jJasya saMsAra:_goSpada.AkRti: |

दूर.संत्यक्त.युक्ते:_तु महा.मत्त.अर्णव.उपमः ॥४।५७।३७॥

dUra.saMtyakta.yukte:_tu mahA.matta.arNava.upama: ||4|57|37||

कदम्ब.गोलकैस् तुल्यम् ब्रह्माण्डम् स्फार.चेतसः ।

kadamba.golakai:_tulyam brahmANDam sphAra.cetasa: |

किम् प्रयच्छति किम् भुङ्क्ते प्राप्ते 'स्मिन् सकले 'पि सः ॥४।५७।३८॥

kim pra.yacchati kim bhuGkte prApte_asmin sakale_api sa: ||4|57|38||

एतद् अर्थम् अबुद्धीनाम् यन् महा.समर.क्रियाः ।

etat_artham abuddhInAm yat_mahA.samara.kriyA: |

तन् मन्ये राम धिक्.कार्यम् द्वन्द्व.लक्ष.क्षyAv अहम् ॥४।५७।३९॥

tat_manye rAma dhik.kAryam dvandva.lakSa.kSayau_aham ||4|57|39||

कल्प.मात्रेण कालेन सुमहा.पेलव.उदरे ।

kalpa.mAtreNa kAlena sumahA.pelava.udare |

तस्मिन्_अपि हि yo नाशH सर्वान्_चिर.महाधियाम् ॥४।५७।४०॥

tasmin_api hi ya:_nAza: sarvAn_cira.mahAdhiyAm ||4|57|40||

आत्मno ज्ञस्य सर्ग.आदेः_यन् मनाग् अपि न_उद्गतम् ।

Atmana:_jJasya sarga.Ade: yat_manAk_api na_udgatam |

तस्मिन् जगत्.त्रये प्राप्ते किम्चिद् आत्मा बली भवेत् ॥४।५७।४१॥

tasmin jagat.traye prApte kimcit_AtmA balI bhavet ||4|57|41||

इतः शैल.शतैH_व्याप्ता तथा_इतः_जल.राशिभिः ।

ita: zaila.zatai:_vyAptA tathA_ita:_jala.rAzibhi: |

कियान् अस्य भुव:_देहH येन_उदारम् प्रपूरयेत् ॥४।५७।४२॥

kiyAn asya bhuva:_deha: yena_udAram prapUrayet ||4|57|42||

न तद् अस्ति जगty अस्मिन् स.पाताल.सुर.आलये ।

na tat_asti jagati_asmin sa.pAtAla.sura.Alaye |

यत्_नाम_आत्मवto ज्ञस्य किम्चित् कार्यतरम् भवेत् ॥४।५७।४३॥

yat_nAma_Atmavata:_jJasya kimcit kAryataram bhavet ||4|57|43||

एकताम् अनुयातस्य व्योमवत् विततस्य च ।

ekatAm anuyAtasya vyomavat vitatasya ca |

स्व.स्थस्य आत्मवto ज्ञस्य स्थितस्य आत्मny अ.चेतसः ॥४।५७।४४॥

sva.sthasya_Atmavata:_jJasya sthitasya_Atmani_a.cetasa: ||4|57|44||

शरिर.जाल=नीहार.धूसरा शून्य.कोटरा ।

zarira.jAla=nIhAra.dhUsarA zUnya.koTarA |

शान्त.संसार.सुभगा त्रिलोकी.विपुलातटी ॥४।५७।४५॥

zAnta.saMsAra.subhagA trilokI.vipulAtaTI ||4|57|45||

स्फार.ब्रह्म.अमल.अम्भोधि.फेनाः सर्वे कुलाचलाः ।

sphAra.brahma.amala.ambhodhi.phenA: sarve kulAcalA: |

चित्.आदित्य.महाभास.मृगतृष्णा.जल.श्रियः ॥४।५७।४६॥

cit.Aditya.mahAbhAsa.mRgatRSNA.jala.zriya: ||4|57|46||

आत्म.तत्त्व=महाम्भोधि=वीचयः सर्ग.राजयः ।

Atma.tattva=mahAmbhodhi=vIcaya: sarga.rAjaya: |

अन्.उत्तम.पद.अम्भोद.वृष्टयः शास्त्र.दृष्टयः ॥४।५७।४७॥

an.uttama.pada.ambhoda.vRSTaya: zAstra.dRSTaya: ||4|57|47||

चन्द्र.अग्नि.तपन.आलोका घट.काष्ठ.आदि.सन्निभाH ।

candra.agni.tapana.AlokA* ghaTa.kASTha.Adi.sannibhA: |

प्रकाशनीyAz चिd.रूप.त्विSo मल.कNAs तथा ॥४।५७।४८॥

prakAzanIyA:_cit.rUpa.tviSa:_mala.kaNA:_tathA ||4|57|48||

एकताम् अनु.यातस्य व्योमवd विततस्य च ।

ekatAm anu.yAtasya vyomavat_vitatasya ca |

स्वस्थस्य आत्मवto ज्ञस्य स्थितस्य आत्मny अचेतसः ॥४।५७।४९॥

svasthasya_Atmavata:_jJasya sthitasya_Atmani_acetasa: ||4|57|49||

अस्थि.खण्ड.अर्गला मूर्ध्न.पिधानाः स्नायु.शृङ्खलाः ।

asthi.khaNDa.argalA:_mUrdhna.pidhAnA: snAyu.zRGkhalA: |

जगद्.देहा जरj.जीव.रक्त.मांस.असमुद्गकाः ॥४।५७।५०॥

jagat.dehA:_jarat.jIva.rakta.mAMsa.asamudgakA: ||4|57|50||

वनमाला.मृगा मुग्धाH पुर.संचार.संस्थितौ ।

vanamAlA.mRgA* mugdhA: pura.saMcAra.saMsthitau |

बाल.बुद्धि.विनोदाय योजिताः_चर्म.पुत्रिकाः ॥४।५७।५१॥

bAla.buddhi.vinodAya* yojitA:_carma.putrikA: ||4|57|51||

न_एवम्विध.उदार.मना मनाग् अपि महामतिः ।

na_evamvidha.udAra.manA manAk_api mahAmati: |

न jJaz चलति भोग.ओghair मन्द.वाtair इव_अचलH ॥४।५७।५२॥

na jJa:_calati bhoga.oghai:_manda.vAtai:_iva_acala: ||4|57|52||

तस्मिन् किल पदे राम jJas तिष्ठति महा.उत्तमे ।

tasmin kila pade rAma jJa:_tiSThati mahA.uttame |

यस्मिन्_चन्द्र.अर्क.देशH_अपि न पातालम् इव स्थितिः ॥४।५७।५३॥

yasmin candra.arka.deza:_api na pAtAlam iva sthiti: ||4|57|53||

यस्य आलोकाl लोकपालाः समालोकाः सु.वेदिनः ।

yasya_AlokAt_lokapAlA: samAlokA: su.vedina: |

शरीरम् पान्त्य् अयम् इव पश्यन् मूढाH क्षप.अर्णवे ॥४।५७।५४॥

zarIram pAnti_ayam iva pazyan mUDhA: kSapa.arNave ||4|57|54||

न केचन जगद्.भावास् तत्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na ke.cana jagat.bhAvA:_tattva.jJam raJjayanti_amI |

अप्य् अभ्यास.गताः स्फार.हृदयम् खम् इव_अम्बुदाH ॥४।५७।५५॥

api_abhyAsa.gatA: sphAra.hRdayam kham iva_ambudA: ||4|57|55||

न केचन जगद्.भावास् तत्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na ke.cana jagat.bhAvA:_tattva.jJam raJjayanti_amI |

मर्कटा इव नृत्यन्तः_गौरी.लास्य.अर्थिनम् हरम् ॥४।५७।५६॥

markaTA* iva nRtyanta: gaurI.lAsya.arthinam haram ||4|57|56||

न केचन जगद्.भावाः_तत्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na kecana jagat.bhAvA: tattva.jJam raJjayanti_amI |

प्राक्तन.प्रतिबिम्ब.श्री रत्नम् कुम्भ.गतम् यथा ॥४।५७।५७॥

prAktana.pratibimba.zrI ratnam kumbha.gatam yathA ||4|57|57||

व्रज.अर्पित.उपमम् असन्मयम् अम्बु.भङ्ग=

vraja.arpita.upamam asanmayam ambu.bhaGga=

तुङ्गम् तरङ्ग.कृत.बिम्बम् इव_अवलोक्य ।

tuGgam taraGga.kRta.bimbam iva_avalokya |

लोलाम् तत्_ईहित.सुखेषु रतिम् न याति

lolAm tat_Ihita.sukheSu ratim na yAti

तj.ज्ञः कु.शैवल.लवेSv इव राजहंसः ॥४।५७।५८॥

tat.jJa: ku.zaivala.laveSu_iva rAjahaMsa: ||4|57|58||

Oॐm

FM.4.57

AN UNANSWERED QUESTION

RÂMA said—

सत्यम् एतत् त्वया ब्रह्मन् यद्_उक्तम् सु.उक्ति.सुन्दरम् ।

satyam etat tvayA brahman yat_uktam su.ukti.sundaram |

अकर्ता_एव हि कर्ता_आत्मा भोक्ता.अभोक्ता_एव भूत.कृत् ॥४।५७।१॥

akartA_eva hi kartA_AtmA bhoktA.abhoktA_eva bhUta.kRt ||4|57|1||

satyam etat tvayA brahman yat_uktam su.ukti.sundaram | akartA_eva hi kartA_AtmA bhoktA.abhoktA_eva bhUta.kRt

what you have said, Brâhmana, so beautifully is

that the Self

the Doer.tho.nonDoer

Enjoyer.tho.nonEnjoyer

and the maker of all beings

*m.1 O Bhagawan, what you said about truth and the nature of Brahma is beautifully said. Creating the beings (of the world) the Absolute is a doer. Even so he is not a doer. He is the enjoyer. Even so he is not the enjoyer.

rAma uvAca RÂMA: satyam etat_tvayA brahman Truly this by you, o brAhmaNa, yat_uktam which has been said su.ukti.sundaram so beautifully expressed akartA eva hi kartA Doer though nonDoer AtmA the Self bhoktA.abhoktA eva Enjoyer though nonEnjoyer bhUta.kRt is the maker of beings.

सर्व.ईश्वरः सर्व.गः_च चिन्.मात्रम् अमलम् पदम् ।

sarva.Izvara: sarva.ga:_ca cit.mAtram amalam padam |

स्थानम् भूवि वपु:_देव: सर्व.भूत.अन्तर.स्थितः ॥४।५७।०२॥

sthAnam bhUvi vapu:_deva: sarva.bhUta.antara.sthita: ||4|57|02||

he is the Lord of all; he is everywhere present, the pure state

of measured Consciousness; he is embodied deity on earth,

residing within all beings.

sarva.Izvara: sarva.ga: ca . All.Lord and all.going

cit.mAtram .

measured Consciousness

amalam padam .

a pure state

sthAnam bhUvi vapus deva: .

embodied god settled on earth

sarva.bhUta+antara=sthita: .

situate within all beings.

*m.2 The state of The Transcendent is immaculate and pure. He is the Lord of all and immanent in all. Earth is the body of the Lord. He resides in the hearts of all elements and beings.

*vlm.2. I find the soul to be the sole lord of all, and ubiquitous in its course; it is of the nature of intelligence and of the form of transparency. It resides in all bodies, as the five elements compose the terraqueous bodies.

*jd.2 . sarva.Izvara: sarva.ga: ca . All.Lord and all.going cit.mAtram . measured Consciousness amalam padam . a pure state sthAnam bhUvi vapus deva: . embodied god settled on earth sarva.bhUta+antara=sthita: . situate within all beings.

हृदयम्.गमताम् प्राप्तम् इदानीम् ब्रह्म मे विभो ।

hRdayam.gamatAm prAptam idAnIm brahma me vibho |

त्वd.उक्तिभिर् यथा_अम्भोद.धाराभिः_भूभृद् अव्यथH ॥४।५७।३॥

tvat.uktibhi: yathA_ambhoda.dhArAbhi: bhUbhRt avyatha: ||4|57|3||

hRdayam.gamatAm prAptam

idAnIm brahma me vibho |

tvat.uktibhi: yathA

ambhoda.dhArAbhi: bhUbhRt avyatha: .

so the brahman Immensity is mine, and present in my Heart

because of your words

I am

a mountain that supports the clouds

unmoved

अथ् #ath . #vyath . to tremble, waver. #vyathA व्यथा [व्यथ्.भा वे.अङ्] . Pain, anguish • alarm, anxiety. • (#vyathAM>kR, either "to cause pain" or "to feel pain") • loss, damage, ill.luck • (with hRdi or hRdaye), throbbing of the heart • #avyatha, #avyathA . absence of tremor, firmness. •.• #vyathAtura, #vyathAnvita . suffering pain, pained.

औदासीन्याद् अ.निच्छत्वान् न भुङ्क्ते न करोति च ।

audAsInyAt_a.nicchatvAt_na bhuGkte na karoti ca |

समग्र.आलोक.कारित्वात्_भुङ्क्ते देव: करोति च ॥४।५७।०४॥

samagra.Aloka.kAritvAt bhuGkte deva: karoti ca ||4|57|04||

audAsInyAt from indifference

an.icchatvAn from lack of wish/will

na bhuGkte he does not enjoy

na karoti ca and does not do;

samagra.Aloka.kAritvAt but from being maker of all illumination

bhuGkte deva: karoti ca a God enjoys and does

#audAsInya.m fr. ud.AsIna indifference , apathy , disregard R. &c.

*m.4 The Lord is not an enjoyer and not a doer because of his passive indifference and freedom from any desire. He is an enjoyer and doer because of his integral perception in creating the worlds.

*vlm.4. From its secludedness and nolleity, it neither does nor receives any thing; but its universal pervasion, makes it both the actor and sufferer.

Out.of indifference, for lack of will, it does not enjoy, and

it does not do; yet, as maker of light, the god enjoys and does.

किम्.त्व् अयम् भगवन् स्फारः संशयः_मे हृदि स्थितः ।

kim.tu_ayam bhagavan sphAra: saMzaya:_me hRdi sthita: |

तम् त्वम् छिन्धि गिरा ब्रह्मन् दीधित्या_इन्दुr यथा तमः ॥४।५७।५॥

tam tvam chindhi girA brahman dIdhityA_indu:_yathA tama: ||4|57|5||

kim.tu_ayam bhagavan sphAra: saMzaya:_me hRdi sthita: |

tam tvam chindhi girA brahman dIdhityA_indu:_yathA tama: ||4|57|5||

however, bhagavan, there is a mighty vast doubt in my heart.

brAhmaNa, let your words dispel it, as moonshine drives.off darkness.

इदम् सत् तत्_इदम् वा_असद् अयम् सो ऽहम् इदम् न.तु ।

idam sat tat_idam vA_asat ayam so aham idam na.tu |

अयम् एकH द्वितीयो ऽयम् इty आदि.कलनामयम् ॥४।५७।०६॥

ayam eka: dvitIya:_ayam iti_Adi.kalanAmayam ||4|57|06||

"This is So",

"this is That",

"this is notSo",

"I'm that one but not this",

"this is one",

"this is a second"–

and other such imaginings…

idam sat . "This is Sat, the what.is.So"

tat_idam vA . "or this is Tat, that That"

asat_ayam . and "this is notSo"

so 'ham idam na.tu "I am that one but not this"

ayam eka: . "this is one"

dvitIya: ayam . "this is a second"

ity.Adi.kalanA.mayam . and other such imaginings…

*m.6 This world is full of many ideas and thoughts like: ‘this world is real’ this world is unreal; I am this world; I am not this world’ I am that one; I am many’.

*vlm.6. Tell me Sir, whence proceed these dualities, as the reality of one and the unreality of the other, and that this is I and this not myself. And if the soul is one and indivisible, how is this one thing and that another.

*sv.1.7 RAMA asked: Holy sage, how does this unreal world exist in the absolute Brahman: can snow exist in the sun?

http://venturebeat.com/2009/03/18/sun.joins.clash.of.the.titans.in.the.cloud/

... so That is seen in shadow,

now

seen like the sun in fog.

But how,

as.at.first,

unclouded and clear,

how so to seat it in oneSelf?

एकस्मिन् विद्यते ऽध्वान्ते नीहार इव भास्करे ।

ekasmin vidyate_adhvAnte nIhAra* iva bhAskare |

इदम् प्रथमम् एव_अच्छे कथम् आत्मनि संस्थितम् ॥४।५७।०७॥

idam prathamam eva_acche katham Atmani saMsthitam ||4|57|07||

... so That is seen in shadow,

now

seen like the sun in fog.

But how,

as.at.first,

unclouded and clear,

how so to seat it in oneSelf?

ekasmin_vidyate adhvAnte

once/Now it is see/known in shadow

nIhAra iva bhAskare

like the sun in fog

idam prathamam eva Acche

but at.first this is unclouded

katham Atmani saMsthitam

how is it seated in the self?

*m.7 The way these ideas manifest, they also disappear in the same way. It is like fog being dissolved by Sun. (But tell me) how did this world abide in the Absolute at the very beginning?

*vlm.7. There being but one self.existent and self.evident soul from the beginning, how comes it to be subjected to these oppositions, as the bright disk of sun comes to be obscured under the clouds.

*sv.1.7 RAMA asked: Holy sage, how does this unreal world exist in the absolute Brahman: can snow exist in the sun?

VASISHTHA said—

सिद्धान्त.काल एव_अस्य सम्प्रश्नस्य उत्तरम् स्थिरम् ।

siddhAnta.kAla* eva_asya sam.praznasya_uttaram sthiram |

कथयिष्यामि ते राम येन ज्ञास्यसि तत्त्वतः ॥४।५७।०८॥

kathayiSyAmi te rAma yena jJAsyasi tattvata: ||4|57|08||

siddhAnta.kAle eva

only at the time of Attainment

asya sampraznasya uttaram sthiram

when this question is settled at last

kathayiSyAmi te rAma

will I tell you

rAma

yena jJAsyasi tattvata:

whereby you will have Knowledge of the Thatness.

once you're adept in practice, this

question will be most solidly

settled, and I'll tell you, rAma,

the means for you to know that That.

*m.8 O Rāma, you shall understand my answer to this question only at the time when what I postulate is proved and demonstrated through argument (and realization).

*vlm.8. *vasiShTha answered: "rAma! I will give the right answer to this question of yours, as I come to the conclusion; and then you will learn the cause of these biplicities.

मोक्ष.उपायस्य सिद्धान्तम् अ.सम्प्राप्य न राघव ।

mokSa.upAyasya siddhAntam a.samprApya na rAghava |

श्रोतुम् प्रश्न.उत्तरणि_एताny अलम् योग्यः_भविष्यसि ॥४।५७।९॥

zrotum prazna.uttaraNi_etAni_alam yogya:_bhaviSyasi ||4|57|9||

but

till you have become adept in this Freedom Method

rAma

you won't be qualified

to hear the full answers to such questions

*m.9 O Rāma, you must become worthy of knowing such truths. The logic ways to liberation cannot be appreciated by simple questions and answers.

*vlm.9. You will not be able, rAma! to comprehend my answers to these queries of yours, until you come to be acquainted with my solution of the question of liberation.

*jd.9 . mokSa.upAyasya siddhAntam asamprApya na . not having become adept in this Freedom Method rAghava zrotum prazna.uttaraNi etAni alam yogya: bhaviSyasi . you will not be fit to hear the answers to such questions.

कान्त.गीत.गिराम् राम तरुणः_भाजनम् यथा ।

kAnta.gIta.girAm rAma taruNa:_bhAjanam yathA |

प्रश्नानाम् उत्तम.उक्तीनाम् पुण्य.कृd.भाजनम् तथा ॥४।५७।१०॥

praznAnAm uttama.uktInAm puNya.kRt.bhAjanam tathA ||4|57|10||

kAnta.gIta.girAm

rAma

taruNa:_bhAjanam yathA |

praznAnAm uttama.uktInAm

puNya.kRt.bhAjanam tathA .

love.songs

rAma

are suitable for teens

your questions are suitable

for the devout

*vlm.10. As it is the adult youth only, who can appreciate the beauty of a love.song; so it is the holy man only, who can grasp the sense of my sayings on these abstruse subjects.

*m.10 Only a youth can appreciate the love ballads of a lady. One should be a man of merit and virtue ta:_appreciate answers to such questions (given in philosophical terms and speech).

*jd.10 . kAnta.gIta.girAm . just as love.songs rAma taruNa: bhAjanam yathA . are suitable for the young praznAnAm uttama.uktInAm . your last.asked questions puNya.kRd.bhAjanam tathA . are likewise suitable for the worshipful.

वृथा भवति बालेषु यथा रागमयी कथा ।

vRthA bhavati bAleSu yathA rAgamayI kathA |

निरर्थक.अल्प.बोधेषु तथा_उदार.उदया कथा ॥४।५७।११॥

nirarthaka.alpa.bodheSu tathA_udAra.udayA kathA ||4|57|11||

just as a tale of passion is irrelevant

to little boys

tales such as this one are no use

to those who're little realized

*m.11 The love ballads are wasted on a child. Similarly stories coming from a noble and wise person do not mean much to one with little mental training and knowledge.

*vlm.11. Sayings of such great importance, are as fruitless with ignorant people, as a work on erotic subjects is useless to children.

*jd.11 – yathA rAgamayI kathA as a passionate Tale vRthA bhavati bAleSu . is irrelevant to children {or so people like to think... From my own experience, and that of others too, sexuality appears very early in life—at the age of 4, in my case. On the other hand, there was a lawyer whom you might call a "Cocksman" for his many conquests. He did not feel his first sexual urge till he was 19..but spent plenty of time at.it thereafter.} nirarthaka.alpa.bodheSu . for the unaccomplished, with little bodha.Realization tathA udAra.udayA kathA . such is the result of an important Tale.

कsmiMsh.चित्_एव समये किम्चित् पुंसः विराजते ।

kasmin.cit eva samaye kimcit puMsa: virAjate |

फलम् आभाति वृक्षस्य शरदि_एव न माधवे ॥४।५७।१२॥

phalam AbhAti vRkSasya zaradi_eva na mAdhave ||4|57|12||

under some certain circumstance

a person is affected so

as fruit appears upon a tree

only in autumn, not in spring

*m.12 Trees yield fruits only in autumn and not in spring. Similarly a person understands only that much that he can perceive at a given time.

*vlm.12. There is a time for the seasonableness of every subject to men, as it is the season of autumn which produces the harvest and not the vernal spring.

*jd.12 . kasmin.cit eva samaye . under certain circumstances kimcit puMsa: virAjate . something governs a person phalam AbhAti vRkSasya . fruit appears on the tree zaradi eva na mAdhave . only in autumn, not in spring.

उपदेश.गिरः_वृद्धे रञ्जना निर्मले पटे ।

upadeza.gira: vRddhe raJjanA nirmale paTe |

जगन्ति_उदार.विज्ञान.कथा च_अधिगत.आत्मनि ॥४।५७।१३॥

jaganti_udAra.vijJAna.kathA ca_adhigata.Atmani ||4|57|13||

when there is plenty of instructive speech,

it gives its coloring to a white cloth, in the world; and

a pithy tale of understanding when one has approached the Self.

upadeza.gira: vRddhe .

when there is increase of instructive speech

raJjanA . there is coloring

nirmale paTe . in a spotless cloth

jaganti . in the world –

udAra.vijJAna.kathA ca . and a pithy tale of understanding

adhigata.Atmani . when having approached the Self.

*m.13 A well.washed and clean cloth can take a colour given to it. Words of wisdom and noble knowledge ta:_attain the Self will be received well by people who have grown in experience and understanding.

*vlm.13. The preaching of a sermon is delectable to old men, as fine colourings are suitable to clean canvas; and so a spiritual discourse of deep sense, suits one who has known the Spirit.

प्रश्नस्य अस्य उत्तरम् पूर्वम् लेशतः_कथितम् मया ।

praznasya_asya_uttaram pUrvam lezata:_kathitam mayA |

न विस्तरेण तेन_एतत् न ज्ञातम् भवता स्फुटम् ॥४।५७।१४॥

na vistareNa tena_etat na jJAtam bhavatA sphuTam ||4|57|14||

praznasya_asya_uttaram pUrvam

lezata:_kathitam mayA |

na vistareNa tena_etat

na jJAtam bhavatA sphuTam .

as.to this question

my response

was previously given

—bit.by.bit, I must admit—

and

not at greatsome length

for which reason Your Lordship has not understood it

clearly

*m.14 Earlier I have given a short answer to your question. I did not do it in detail and so you have not understood it clearly.

*vlm.14. I have ere while mentioned something, which may serve ta:_answer your question, although you have not fully comprehended its meaning, to remove your present doubts.

लिश् #liz . to become small, LESsen. #leza .> #lezaka: . a small part or portion, particle, atom, little bit or slight trace of (gen. or comp) •.• #himaleza . snowflake • .> #lezatas and #lezatena, .ind.. very slightly or briefly • • #lezazas, in small pieces, R) mbh. &c ..

*jd.14 . praznasya asya uttaram . of this question the answer pUrvam lezata: kathitam mayA . was previously explained by me a little bit na vistareNa . but not at great length {*vasiShTha has a great poet's sense of "length"..to him an ocean is small.} – tena . therefore etat_na jJAtam . this has not been known bhavatA . by Your Lordship sphuTam . clearly.

यदि त्वम् आत्मना_आत्मानम् अधिगच्छसि तम् स्वयम् ।

yadi tvam AtmanA_AtmAnam adhigacchasi tam svayam |

एतत् प्रश्न.उत्तरम् साधु जानासि_अत्र न संशयः ॥४।५७।१५॥

etat prazna.uttaram sAdhu jAnAsi_atra na saMzaya: ||4|57|15||

yadi tvam . if you

AtmanA – by self

AtmAnam adhi.gacchasi tam svayam . approach that self by yourself as.if to cuddle with a lover—or a good book—

etat_prazna.uttaram . the answer to this question

*sAdhu . good.fellow / right.on

jAnAsi atra . you will know about.this here

na saMzaya: . no doubt.

#gam #adhigam to go up to , approach , overtake , ta:_approach for sexual intercourse , to fall in with , to meet , find , discover , obtain.

*m.15 If you had attained your self by self effort you would have known the answer to your question.

sv4.57.15 If you seek your self with the self by your own self effort, then you will clearly find the answer to your question. I discussed the question of doership and non.doership in order that the nature of the mental conditioning or ideation may become evident.

*vlm.15. When you shall come to know the Spirit in your own spirit, you will doubtlessly come to find the solution of your query by yourself.

*jd.15 . yadi tvam . if you AtmanA – by self AtmAnam adhi.gacchasi tam svayam . approach that self by yourself as.if to cuddle with a lover—or a good book etat_prazna.uttaram . the answer to this question *sAdhu . good.fellow / right.on jAnAsi atra . you will know about.this here na saMzaya: . no doubt.

if you yourSelf approach that Self by yourself, my good man, you'll know the answer to this question, you can take it for a certainty.

मया सिद्धान्त.काले तु प्राप्त.बोधे त्वयि स्थिते ।

mayA siddhAnta.kAle tu prApta.bodhe tvayi sthite |

वक्तव्यH_विस्तरेण_एव साधो प्रश्न.उत्तर.क्रमः ॥४।५७।१६॥

vaktavya:_vistareNa_eva sAdho prazna.uttara.krama: ||4|57|16||

mayA siddhAnta.kAle tu

prApta.bodhe tvayi sthite |

vaktavya:_vistareNa_eva

sAdho prazna.uttara.krama: .

only when

you are an Adept

—when your awakening's attained and seated in you—

then

you'll be taught, sAdhu, what.you.wish, by my answering your questioning

जानाty आत्मानम् आत्मा_एव कृत आत्मा_आत्मना_एव हि ।

jAnAti_AtmAnam AtmA_eva kRta* AtmA_AtmanA_eva hi |

आत्मा_एव सम्प्रसन्नH सन् आत्मानम् प्रतिपद्यते ॥४।५७।१७॥

AtmA_eva sam.prasanna: san AtmAnam pratipadyate ||4|57|17||

jAnAti_AtmAnam AtmA_eva

Only the Self knows itSelf,

kRte AtmA_Atmanaiva hi when the Self is made by itSelf.

AtmA_eva samprasanna: only the Self is

sanna.AtmAnam / san_na_AtmAnam

pratipadyate

#sannAtmA, #sannAtman

#sad #sIdati > #sanna . #sannAtman adj.. gracious.minded, propitious MaitrUp.; %{.sanne7rA} f. spirituous liquor made of rice L. > #prasanna .

*m.17 Self alone knows the self. Self alone is the perfected self. Self only is pure and delight. Truth and reality cannot be gained without self.

*vlm.17. The spiritualist knows the spirit in his own spirit; and it is the good grace of the Supreme spirit, to manifest itself to the spirit of the spiritualist.

*sv.16.19 Bondage is bondage to these thoughts and notions: freedom is freedom from them.

तत्_एतत् कथितम् राम कर्तृ.अकर्तृ.विचारणम् ।

tat etat kathitam rAma kartR.akartR.vicAraNam |

अज्ञातत्वात् तु ताम् एताम् अक्षीण.वासनः भवेत् ॥४।५७।१८॥

ajJAtatvAt tu tAm etAm akSINa.vAsana: bhavet ||4|57|18||

tat_etat_kathitam rAma that which has been told to you, rAma,

kartR.akartR.vicAraNam the inquiry into the doer and nondoer,

ajJAtatvAt_tu tAm since it has not been understood,

etAm akSINa.vAsano bhavet the vAsanAs are not removed

*m.18 O Rāma, the inquiry and discussion about doer and non.doer for the purpose (of teaching you the above). Due to ignorance you are unable to comprehend. Also your vāsanas are not yet annihilated

*vlm.18. I have already related to you rAma! the argument concerning the agency and inertness of the soul, yet it is your ignorance of this doctrine, that makes you foster your doubts.

*sv.16.19 Bondage is bondage to these thoughts and notions: freedom is freedom from them.

बद्धH__हि वासना.बद्धH__मोक्षH स्यात्_वासना.क्षयः ।

baddha:_hi vAsanA.baddha: mokSa: syAt_vAsanA.kSaya: |

वासनाः_त्वम् परित्यज्य मोक्ष.अर्थित्वम् अपि त्यज ॥४।५७।१९॥

vAsanA:_tvam parityajya mokSa.arthitvam api tyaja ||4|57|19||

baddha: hi vAsanA.baddha:

since bondage is vAsanA.bondage,

mokSa: syAt_vAsanA.kSaya:

Freedom is vAsanA.elimination.

vAsanA:_tvam parityajya

cast.aside your vAsanAs;

mokSa.arthitvam api tyaja

forsake even your goal of Freedom.

*vwv.1986/19. The one bound by desire is indeed bound. Liberation would be the destruction of desires. Having completely renounced desires, you give up even the desire for liberation.

*m.19 Bondage is bondage by vāsanas. Liberation is annihilation of vāsanas (or when vāsanas fade out). You discard the vāsanas. Give up even desire for liberation.

*vlm.19. The man bound to his desires is a bondsman, and one freed from them is said to be set free from his slavery; do you but cast away your desires, and you will have no cause to seek for your freedom: (as you are then perfectly free yourself).

*sv.16.19 Bondage is bondage to these thoughts and notions: freedom is freedom from them.

since Bondage is vAsanA.bondage,

Freedom is the removal of

the vAsanAs. Cast them aside,

and "liberation" as a goal.

तामsIr वासनाः पूर्वम् त्यक्त्वा विषय.वासिताः ।

tAmasI:_vAsanA: pUrvam tyaktvA viSaya.vAsitA: |

मैत्री.आदि.भावना.नाम्नीम् गृहाण_अमल.वासनाम् ॥४।५७।२०॥

maitrI.Adi.bhAvanA.nAmnIm gRhANa_amala.vAsanAm ||4|57|20||

tAmasI:_vAsanA: pUrvam tyaktvA

the tAmasic vAsanA being first cast.off

viSaya.vAsitA:

wearing the scope of the senses

maitri.Adi.bhAvanA.nAmnIm

then the feelings like friendship

gRhANa amala.vAsanAm

grasping such is a pure vAsanA.

*vwv.1987/20. Having renounced at first the dark desires steeped in objects of sense, take hold of the stainless desire called the feeling of friendship (or kindness) and the like.

*m.20 In the beginning discard all ‘tāmasic’ vāsanās. In their place pick up good ‘vāsanas; like friendliness.

*sv.20 Give up all notions, even those of liberation. First, by the cultivation of good relationships like friendship, give up tendencies and notions which are gross and materialistic.

*vlm.20. Forsake first your foul (tAmasi) desires, and then be freed from your desire of worldly possessions; foster your better wishes next, and at last incline to your pure and holy leanings.

the dark tAmasic vAsanA is first cast.off. Wearing the scope

of the senses, there are feelings

like friendship,..of the sort that grasping them is a pure vAsanA.

ताम् अप्य् अन्तः परित्यज्य ताbhir व्यवहरnn अपि ।

tAm api_anta: parityajya tAbhi:_vyavaharan_api |

अन्तः शान्त.समस्त.ईहो भव चिन्.मात्र.वासनः ॥४।५७।२१॥

anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|21||

tAm api_anta: parityajya

Even having quite.forsaken that (f.) within

tAbhi:_vyavaharan.n_api even carrying.on with them (f.)

anta: within,

zAnta.samasta.Iha: quiet=all.business, making total peace your business,

bhava cit.mAtra.vAsana: let your vAsanA be measured cit.Consciousness.

*m.21 Send even these and become quiet at heart. Become one with transcendent ‘vāsana’.

*vlm.21. After having conducted yourself with your pure desires, get rid of these even at the end; and then being freed from all desires, be inclined ta:_and united with your intellect: (i. e. knowing all and longing for nothing).

ताम् अप्य् अथ परित्यज्य ताbhir व्यवहrann अपि ।

tAm api_atha parityajya tAbhi:_vyavaharan* api |

अन्तः शान्त.समस्त.ईहो भव चिन्.मात्र.वासनः ॥४।५७।२२॥

anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|22||

having forsaken even that

even dealing.with those

you are settled at.Peace within

so let your vAsanA.Imprint be seen as merely Consciousness

tAm api_atha parityajya tAbhi:_vyavaharan* api | anta: zAnta.samasta.Iha:

bhava cit.mAtra.vAsana:

*jd.22 . tAm api atha parityajya . that (f.) too next forsaking tAbhi: vyavaharan api . even dealing.with those (f.) anta: zAnta.samasta.Iha: . within peace.entire.affairs . entirely at.Peace within bhava cit.mAtra.vAsana: . let your vAsanA.Imprint become Consciousness only.

*vlm.22. Then renounce your intellectual propensity, together with your mental and sensible proclivities; and lastly having reached to the state of staid tranquillity, get rid of your mind also in order to set yourself free from all other desires.

*sv.22.26 ... When even the notion of the ego.sense has ceased, you will be like the infinite space.

चिn.मयः कलना.काल.प्रकाश.तिमिर.आदिकम् ।

cit.maya: kalanA.kAla.prakAza.timira.Adikam |

वासनाम् वासितारम् च प्राण.स्पन्दन.पूर्वकम् ॥४।५७।२३॥

vAsanAm vAsitAram ca prANa.spandana.pUrvakam ||4|57|23||

a chin.maya chit.construct

a bit of impulse in time, of light or darkness

it's a vAsanA habit worn by its wearer

vibrant with the prAnic Airs

cinmaya: kalanA.kAla.prakAza.timira.Adikam | vAsanAm vAsitAram ca

prANa.spandana.pUrvakam .

*vlm.23. Be an intellectual being, and continue to breathe your vital breath (as long as you live); but keep your imagination under control, and take into na:_account the course of time, and the revolution of days and nights.

*m.23 All are transcendent (in character) ideation, thoughts, time, light, darkness, vāsanās.

*sv.22.26 ... When even the notion of the ego.sense has ceased, you will be like the infinite space.

*jd.23 . cit.maya: . a cit.construct is kalanA.kAla.prakAza.timira.Adikam . an impulse.time.light.dark.&c thing . a bit of impulsive time, of light or darkness vAsanAm vAsitAram ca . the vAsanA and its wearer prANa.spandana.pUrvakam . endowed with prAnic vibration.

स.मूलम् अपि संत्यक्त्वा व्योम.सौम्य.प्रशान्त.धीः ।

sa.mUlam api saMtyaktvA vyoma.saumya.prazAnta.dhI: |

yas त्वम् भवसि सd.बुद्धे स भवान् अस्तु सत्.कृतः ॥४।५७।२४॥

ya:_tvam bhavasi sat.buddhe sa* bhavAn astu sat.kRta: ||4|57|24||

sa.mUlam api saMtyaktvA vyoma.saumya.prazAnta.dhI: – ya:_tvam bhavasi sad.buddhe sa bhavAn_astu sat.kRta:

*vlm.24. Forsake your desire for the objects of sense, and root out your sense of egoism, which is the root of desire. Let your understanding be calm and quiet, and you will be honoured by all.

*m.24 Cast of all these from their roots. Become on with sweet quickness. Become thus a person of great honour.

हृदयात् सम्परित्यज्य सर्वम् एव महामतिः ।

hRdayAt sam.parityajya sarvam eva mahAmati: |

yas तिष्ठति गत.व्यग्रH स मुktaH परमेश्वरः ॥४।५७।२५॥

ya:_tiSThati gata.vyagra: sa* mukta: paramezvara: ||4|57|25||

hRdayAt samparityajya sarvam eva mahAmati: ya:_tiSThati gata.vyagra: sa mukta: paramezvara:

*vlm.1992/25. That high.minded one who remains unbewildered, having renounced quite everything from the heart, is liberated He is the Supreme God.

*vlm.25. Drive away all feelings and thoughts from your heart and mind; for he that is free from anxieties, is superior ta:_all, (who labour under anxious thoughts and cares).

Clearing the Heart of everything, the Great Thinker now takes his rest, free from confusion: for he is the free Supreme Ishvara Lord.

= hRdayAt samparityajya sarvam eva mahAmati: | ya: tiSThati gata.vyagra: sa mukta: paramezvara: >...< Comm ¶ hRdayAt From the Hrdaya Heart samparityajya sarvam renouncing everything eva mahAmati: thus the Great.Mind ya: tiSThati who abides gata.vyagra: free from confusion sa mukta: paramezvara: he is the free Supreme Ishvara Lord.

vyagra a. not attending ta:_any one partic. point (opp. to <ekAgra>), distracted, inattentive; bewildered, agitated, excited, alarmed; diverted from everything else, intent on, engrossed by, eagerly occupied with or employed in (instr. loc., or comp.; sometimes said of hands and fingers); tottering, unsteady, exposed to dangers (see <avy>); being in motion (as a wheel) bhp.; m. N. of viSNu; vyagram ind. in an agitated manner, with great excitement; tA f. intense occupation, eagerness, intentness (ifc.); perplexity, confusion MW.; tva n. distraction; confusion, agitation; (ifc.) intentness on Kull. on mn.8. 65; puraMdhri.varga a. having companies of matrons zealously occupied MW.; manas a. perplexed or bewildered in mind; hasta a. having the hands occupied with (comp.) samparityaj samparityaj sam.pari>tyaj P. samparityajati, ta:_abandon, desert, leave r.

समाधिम् अथ कर्माणि मा करोतु करोतु वा ।

samAdhim atha karmANi mA karotu karotu vA |

हृदयेन_अस्त.सर्व.आstho मुक्त एव_उत्तम.आशयः ॥४।५७।२६॥

hRdayena_asta.sarva.Astha:_mukta* eva_uttama.Azaya: ||4|57|26||

samAdhim atha

Then to the sameness of samAdhi karmANi mA karotu karotu vA without doing works or doing them hRdayena by the Heart asta.sarva.Astha: all securely set like the sunset mukta eva only when Free

uttama.Azaya: the Final Resort Ultimate Abode

*vwv.1993/26. Let him perform or not perform works as also absorption in the Supreme Spirit (or samAdhi). The one who has given up all efforts (or hopes) by the mind has (reached) the highest abode and is already liberated

*m.26 There will be no inclinations or desires in the heart of a person with a perfect heart. Such a one is liberated He is always in a state of equilibrium (sāmadhi) whether he is performing works or not.

*vlm.26. Let a man practice his hybernation or other sorts of intense devotion or not, he is reckoned to have obtained his liberation, whose elevated mind has lost its reliance on worldly things.

*AB. … astA nirasthA: sarvA AsthA: prAg.uktAbhimAnAdhyAsA yena sa: ||4|57|

Then in the sameness of samAdhi, without doing works

or even doing them, by Heart,

all is securely settled Then he is Free, in the Last Abode.

नैष्कर्म्येण न तस्य अर्थ:_न तस्य अर्थो ऽस्ति कर्मभिः ।

naiSkarmyeNa na tasya_artha:_na tasya_artha:_asti karmabhi: |

न समाधान.जप्याभ्याम् यस्य निर्वासनम् मनः ॥४।५७।२७॥

na samAdhAna.japyAbhyAm yasya nir.vAsanam mana: ||4|57|27||

naiSkarmyeNa na tasya artha: his goal is not got by inaction

na tasya artha: asti karmabhi: his goal is not through works

na samAdhAna.japyAbhyAm not meditation and prayers

yasya nirvAsanam mana: of whom_manas the Mind is without vAsanAs

*vwv.1994/27. For him whose mind is desireless, there is no purpose (served) by actions; nor by deep contemplation and muttered prayers.

*m.27 For one whose mind is free (and bereft) of vāsanas,no purpose is served by not doing any works, or by involving in works or even by practices of ‘japa’ etc.

*sv.27.31 ... whether he continues to live an active life or whether he rests in contemplation all the time. To him neither action nor inaction is of any use.

*vlm.27. The man devoid of desires, has no need of his observance or avoidance of pious acts; the freedom of his mind from its dependence on anything, is sufficient for his liberation.

He gets his goal, but it is not by inaction; and yet his goal

is not through works, not meditation and prayer..one for whom Manas

the Mind is without vAsanAs.

विचारितम् अलम् शास्त्रम् चिरम् उद्ग्राहितम् मिथH ।

vicAritam alam zAstram ciram ud.grAhitam mitha: |

संत्यक्त.वासनाd मौनाd ऋते न_अsty उत्तमम् पदम् ॥४।५७।२८॥

saMtyakta.vAsanAt_maunAt Rte na_asti_uttamam padam ||4|57|28||

na asti uttamam padam is not the highest state

vicAritam alam zAstram – having studied this shAstra

ciram udgrahitam mitha: for.long taken.up in.vain

Rte saMtyakta.vAsanAt maunAt without rejecting the vAsanA.Imprint.s in mauna Silence

na asti uttamam padam . there is no Supreme State

*vlm.28. A man may have well studied the Sástras, and discussed about them in mutual conversation; yet he is far from his perfection, without his perfect inappetency and taciturnity.

However long the study of this zAstra, if it's taken.up

vainly, without forsaking.of the vAsanAs in the silence

of mauna—

there's no Supreme State.

#grah . #udgrah . Among the many prepositional uses of the root it is the two with ud that are worthy of note. In both these the form is udgrAhita. While in one: <parNa.uTaja.agra.vizrAnta.zuka.udgrAhita.zAstra.dRk> fm7181.014 the meaning is "uttered", "pronounced", "expressed"; in the other: <vicAritam alam zAstram ciram ud.grAhitam mitha:> fm4057.028 . the meaning is "thoroughly grasped" "rightly understood". . Satya Vrat.

दृष्टम् द्रष्टव्यम् अखिलम् भ्रान्त्वा भ्रान्त्वा दिzo दश ।

dRSTam draSTavyam akhilam bhrAntvA bhrAntvA diza:_daza |

जनाः कतिपया एव यथावstv.अवलोकिनः ॥४।५७।२९॥

janA: katipayA* eva yathAvastu.avalokina: ||4|57|29||

dRSTam draSTavyam akhilam . having seen everything worth seeing bhrAntvA bhrAntvA . wandering after wandering dizo daza . this way and that janA: katipayA: eva . some people are indeed yathA avastu.avalokina: . as unreal.beholders

*m.29 I have roamed around in all directions all over this universe. There are only few who have seen the real thing.

*vlm.29. There are men who have examined every thing and roved in all parts of the world; yet there are few among them that have known the truth.

*jd.29 . dRSTam draSTavyam akhilam . having seen everything worth seeing bhrAntvA bhrAntvA . wandering after wandering dizo daza . this way and that janA: katipayA: eva . some people are indeed yathA avastu.avalokina: . as unreal.beholders.

यद् यद् आलोक्यते किम्चित् कश्चिद् यत् तन् न विद्यते ।

yat_yat_Alokyate kimcit ka:cit_yat_tat_na vidyate |

ईप्सित.अनीप्सिताद् अन्यत् न तत्र यतते जनः ॥४।५७।३०॥

Ipsita.anIpsitAt anyat na tatra yatate jana: ||4|57|30||

yad.yad Alokyate . whatever appears

kimcit_kazcit_yat – what is something or other

tan_na vidyate . that is not known

Ipsita.anIpsitAt_anyan . other than the wished and the unwished

na tatra yatate jana: . a person makes no effort there.

*m.30 Few people who perceive a little perhaps try for it. But do not come to realize it. People try only for their likes and dislikes.

*sv.27.31 He who has thus renounced everything from his heart, he indeed is the supreme Lord, whether he continues to live an active life or whether he rests in contemplation all the time. To him neither action nor inaction is of any use.

*vlm.30. Of all things that are observed in the world, there is nothing among them which may be truly desirable, and is to be sought after by the wise.

*jd.30 . yad.yad Alokyate . whatever appears kimcit_kazcit_yat – what is something or other tan_na vidyate . that is not known Ipsita.anIpsitAt_anyan . other than the wished and the unwished na tatra yatate jana: . a person makes no effort there.

ये केचन सम्आरम्भा ये जनस्य क्रियाक्रमाः ।

ye ke.cana sam.ArambhA* ye janasya kriyAkramA: |

ते सर्वे देह.मात्र.अर्थम् आत्म.आर्थम् न.तु किम्चन ॥४।५७।३१॥

te sarve deha.mAtra.artham Atma.Artham na.tu kimcana ||4|57|31||

ye ke.cana samArambhA:

Whatever the undertakings

ye janasya kriyA.AkramA: whosever the duties

te sarve deha.mAtra.artham they are all body.extent=purpose for the body's sake

Atma.artham na.tu kimcana

for the sake of the self, not even a bit.

*m.31 Whatever a few do (when following scriptural rites), even those serve the purposes of body and nothing else.

*vlm.31. All this ado of the world, and all the pursuits of men, tend only towards the supportance of the animal body; and there is nothing in it, leading to the edification of the rational soul.

Whatever the undertakings may be,

whose.ever the duties,—

they are all

for the body's sake..for the sake of the self,

not even a bit.

पाताले ब्रह्म.लोके च स्वर्गे च वसुधा.तले ।

pAtAle brahma.loke ca svarge ca vasudhA.tale |

व्योम्नि कतिपया एव दृश्यन्ते दृष्ट.दृष्टयः ॥४।५७।३२॥

vyomni katipayA* eva dRzyante dRSTa.dRSTaya: ||4|57|32||

pAtAle . in pAtAla.Hell

brahma.loke ca . and in the world of brahmA

svarge ca . and in (indra's) svarga.Heaven

vasudhA.tale . on the plentiful earth

vyomni . in the spacious sky

katipayA eva dRzyante dRSTa.dRSTaya: .

there are seen certain sights to be seen.

in hell, in the world of brahmA, in indra's heaven, on the earth,

and in the spacious sky there are everywhere certain sights to see.

*m.32 Very few in netherworlds, in heavens, in Brahmaloka and on earth, have seen what is to be seen (i.e. self).

*vlm.32. Search all over this earth, in heaven above and in the infernal regions below; and you will find but few persons, who have known what is worth knowing. (The true nature of the soul and that of God, is unknown ta:_all finite beings every where).

*jd.32 . pAtAle . in pAtAla.Hell brahma.loke ca . and in the world of brahmA svarge ca . and in (indra's) svarga.Heaven vasudhA.tale . on the plentiful earth vyomni . in the spacious sky katipayA eva dRzyante dRSTa.dRSTaya: . there are seen certain sights to be seen.

इदम् हेयम् उपादेयम् इदम् इty असd.उत्थितौ ।

idam heyam upAdeyam idam iti_asat.utthitau |

निश्चयौ गलितौ यस्य ज्ञस्य असाv_अति.दुर्लभः ॥४।५७।३३॥

nizcayau galitau yasya jJasya_asAu_ati.durlabha: ||4|57|33||

idam heyam – this is OK

upAdeyam idam – this is not OK

iti . so

asad.utthitau – two unreals have arisen

nizcayau galitau

yasya jJasya – for one who is a Knower

asau ati.durlabha: . it is very hard to get.

*m.33 With false notions like ‘this is agreeable, this is disagreeable’, arising people are slipping on proper beliefs. To get a person of knowledge is extremely difficult.

*sv.33.34.35 This world of diverse names and forms is composed of the desirable and the undesirable! For these people strive, but for self.knowledge no one strives. Rare are the sages of self.knowledge in the three worlds.

गल् #gal .> #galita. . dropped, oozed, trickling amar • fallen down or off, loosed bhp.&c • lost, perished, decayed ragh.&c • waning (as the moon) varbR •• for #gAlita, (liquefied, melted) W.

करोतु भुवने राज्यम् विशत्व् अम्भोदम् अम्बु वा ।

karotu bhuvane rAjyam vizatu_ambhodam ambu vA |

न_आत्म.लाभाd ऋते जन्तुः विश्रान्तिम् अधिगच्छति ॥४।५७।३४॥

na_Atma.lAbhAt_Rte jantu: vizrAntim adhigacchati ||4|57|34||

karotu bhuvane rAjyam vizatu_ambhodam ambu vA | na_Atma.lAbhAt_Rte jantu:

vizrAntim adhigacchati

whether

he is a king on earth

roves the clouds and waters like a god

without attainment of the Self

he does not find Repose

*vlm.34. A man may be lord of the world, or he may pierce through the clouds and pry in heaven (by his Yoga); yet he can not enjoy the solace of his soul without his knowledge of it.

*jd.34 . karotu bhuvane rAjyam . let him rule on earth a kingdom vizatu ambhodam ambu vA . or pervade the clouds or the water {as a deity} Rte Atma.lAbhAt jantu: . without Self.getting, a person na vizrAntim adhigacchati . not to repose attains.

ये महा.मतयः सन्तः शूrAz च_इन्द्रिय.शत्रुषु ।

ye mahA.mataya: santa: zUrA:_ca_indriya.zatruSu |

जन्म.ज्वर.विनाशाय त उपास्या महाधियः ॥४।५७।३५॥

janma.jvara.vinAzAya ta* upAsyA* mahAdhiya: ||4|57|35||

ye mahA.mataya: santa: zUrAz ca those who are Great Mati minds and heroes

indriya.zatruSu foes of the senses

janma.jvara.vinAzAya for the destruction of the fever of birth

te upAsyA: mahAdhiya: they are worshipful great minds

*m.35 The saints and great warriors, who have conquered the senses are worthy of worship by great minds. These warriors have eliminated the fever of cyle of births.

*vlm.35. I venerate those highminded men, who have bravely subdued their senses; it is from them that we can have the remedy to remove the curse of our repeated births. (It is by divine knowledge alone that we can avoid the doom of transmigration).

सर्वत्र पञ्च.भूतानि षष्ठम् किम्चिन् न विद्यते ।

sarvatra paJca.bhUtAni SaSTham kimcit_na vidyate |

पाताले भूतले स्वर्गे रतिम् एतु क्व धीर.धीः ॥४।५७।३६॥

pAtAle bhUtale svarge ratim etu kva dhIra.dhI: ||4|57|36||

sarvatra paJca.bhUtAni SaSTham kimcit_na vidyate | pAtAle bhUtale svarge

ratim etu kva dhIra.dhI:

everything is made of five Elements

a sixth is not.at.all known

in any hell or earth or heaven

does a a serious thinker look for pleasure there

*vlm.36. I see every place filled by the five elements, and a sixth is not to be seen any where in the world. Such being the case every where, what else can I expect to find in earth or heaven or in the regions below.

*m.36 Beyond the five fundamental elements, there is no sixth element in all the worlds. Then in what will a strong and wise person of intellect take interest?

*sv. One may be an emperor of the world or the king of heaven; but all these are only composed of the five elements! It is a pity that people indulge in such colossal destruction of life for these petty gains. Shame on them.

युक्त्या वै चरto ज्ञस्य संसारः_गोष्पद.आकृतिः ।

yuktyA vai carata:_jJasya saMsAra:_goSpada.AkRti: |

दूर.संत्यक्त.युक्ते:_तु महा.मत्त.अर्णव.उपमः ॥४।५७।३७॥

dUra.saMtyakta.yukte:_tu mahA.matta.arNava.upama: ||4|57|37||

yuktyA vai carata:

jJasya . of the Knower

saMsAra: goSpada.AkRti: . saMsAra looks like a cowprint in the pasture

dUra.saMtyakta.yukte: tu

mahA.mattA.arNava.upama: . like a great ocean of pleasure.

*vlm.37. The wise man relying on his own reason and judgment, outsteps the abyss of this world, as easily as he leaps over a ditch; but he who has cast aside his reason, finds it as wide as the broad ocean. (The original word for the ditch is gospada "the cove of a cows hoof" a cul.de.sac).

http://4.bp.blogspot.com/_zBHcKCIJxd8/SU4QNzbcg4I/AAAAAAAAAmI/gNMM3X04rE8/s400/4012810.lg.jpg

कदम्ब.गोलकैस् तुल्यम् ब्रह्माण्डम् स्फार.चेतसः ।

kadamba.golakai:_tulyam brahmANDam sphAra.cetasa: |

किम् प्रयच्छति किम् भुङ्क्ते प्राप्ते 'स्मिन् सकले 'पि सः ॥४।५७।३८॥

kim pra.yacchati kim bhuGkte prApte_asmin sakale_api sa: ||4|57|38||

kadamba.golakai: tulyam like a round Kadamba blossom

brahmANDam the Cosmic Egg

sphAra.cetasa: of extending awareness

kim prayacchati how does he produce

kim bhuGkte how enjoy

prApte asmin_sakale api sa: though he has got it all ...

that round Kadamba blossom, the brahmANDa, the Brahmanic Egg

of extending awareness..how

would one produce it, or enjoy it, although he has got it all?

*m.38 What use is it for a person of vast mind and consciousness, even if he gets the entire universe? The universe for him is like a small ‘kadamba’ fruit. What will he enjoy even if everything of that fruit is given to him?

*vlm.38. The man of enlightened understanding, looks upon this globe of the earth, as the bulb of a Kadamba flower, round as an apple or a ball, teres atque rotundus; he neither gives nor receives nor wants of aught in this world.

एतद् अर्थम् अबुद्धीनाम् यन् महा.समर.क्रियाः ।

etat_artham abuddhInAm yat_mahA.samara.kriyA: |

तन् मन्ये राम धिक्.कार्यम् द्वन्द्व.लक्ष.क्षyAv अहम् ॥४।५७।३९॥

tat_manye rAma dhik.kAryam dvandva.lakSa.kSayau_aham ||4|57|39||

etat_artham abuddhInAm

... this goal of the unintelligent

yan_mahA.samara.kriyA: which is the work of great battles,

tan_manye rAma I think it is, rAma,

dhik.kAryam a cursed activity

dvandva.lakSa.kSaya.Avaham

producing a thousand destructive dualities.

*m.39 O Rāma, people engage in fierce wars for that purpose. In my opinion such was, in which millions die, are contemptible.

*sv.36.37.38.39 ...It is a pity that people indulge in such colossal destruction of life for these petty gains. Same on them.

*vlm.39. Yet fie for the foolish that fight for this mite of the earth, and wage a warfare for destruction of millions of their fellow creatures.

It is a goal for the stupid, the work of many battles, and

I think it is, rAma, a cursed

activity producing a thousand deadly dualities.

कल्प.मात्रेण कालेन सुमहा.पेलव.उदरे ।

kalpa.mAtreNa kAlena sumahA.pelava.udare |

तस्मिन्_अपि हि yo नाशH सर्वान्_चिर.महाधियाम् ॥४।५७।४०॥

tasmin_api hi ya:_nAza: sarvAn_cira.mahAdhiyAm ||4|57|40||

kalpa.mAtreNa kAlena . with time, to the extent of a kalpa

su.mahA.pelava.udare

tasmin.n_api hi yo nAza:

sarvAn cira.mahAdhiyAm . .

*m.40 Even the destruction, that occurs in the fragile and delicate stomach (of Brahma) at the time of dissolution, is due to the impatience of that (Brahma) of tremendous mental power.

*vlm.40. What, if any one is to live and enjoy the blessings of this world for a whole Kalpa when, he can not escape the sorrow, consequent on the loss of all his friends during that period.

*sv.40.49 None of these engages the attention of the sage, because he is equipped with self.knowledge. He is established in that supreme seat to which the sun and the moon have na:_access (the susumna?).

आत्मno ज्ञस्य सर्ग.आदेः_यन् मनाग् अपि न_उद्गतम् ।

Atmana:_jJasya sarga.Ade: yat_manAk_api na_udgatam |

तस्मिन् जगत्.त्रये प्राप्ते किम्चिद् आत्मा बली भवेत् ॥४।५७।४१॥

tasmin jagat.traye prApte kimcit_AtmA balI bhavet ||4|57|41||

since there is no arising of the cycle of Creation, then

even if the three worlds are got,

how does the knower of the Self become any more powerful?

Atmana: jJasya –

for the Knower's Self

sarga.Ade: .

of Creation &c

yat manAg api na udgatam –

which is not.at.all arisen

tasmin jagat.traye prApte –

there when the three worlds are got

kimcit_AtmA balI bhavet –

how does the Self become strong?

*m.41 For one who knows the self, even creations are not born and not even a little comes out of them. Then, even if the three worlds are given to him he will not be strengthened even a little.

*vlm.41. He who has known the self, has no craving for heavenly bliss within himself; because he knows his gain of all the three worlds, can never conduce to the strengthening of his soul.

*jd.41 . Atmana: jJasya . for the Knower's Self sarga.Ade: . of Creation &c yat manAg api na udgatam . which is not.at.all arisen tasmin jagat.traye prApte . there when the three worlds are got kimcit_AtmA balI bhavet . how does the Self become strong?

इतः शैल.शतैH_व्याप्ता तथा_इतः_जल.राशिभिः ।

ita: zaila.zatai:_vyAptA tathA_ita:_jala.rAzibhi: |

कियान् अस्य भुव:_देहH येन_उदारम् प्रपूरयेत् ॥४।५७।४२॥

kiyAn asya bhuva:_deha: yena_udAram prapUrayet ||4|57|42||

ita: zaila.zatai: vyAptA

hence pervaded by hundreds of mountains

tathA ita: jala.rAzibhi:

thus hence by water.drops

kiyAn asya bhuva: deha:

how much the body of the earth

yena udAram prapUrayet

with which it is abundantly overflowing

*m.42This earth is full with mountains and waters. By getting such a body (fully occupied) of earth, what will a jnani gain?

*vlm.42. But the avaricious are not content with all they have, and like the body of this earth, is not full with all its hills and mountains and surrounding seas. (The earth is never full with all its fullness).

*jd.42 . ita: zaila.zatai: vyAptA . hence pervaded by hundreds of mountains tathA ita: jala.rAzibhi: . thus hence by water.drops kiyAn asya bhuva: deha: . how much the body of the earth yena udAram prapUrayet . with which it is abundantly overflowing

न तद् अस्ति जगty अस्मिन् स.पाताल.सुर.आलये ।

na tat_asti jagati_asmin sa.pAtAla.sura.Alaye |

यत्_नाम_आत्मवto ज्ञस्य किम्चित् कार्यतरम् भवेत् ॥४।५७।४३॥

yat_nAma_Atmavata:_jJasya kimcit kAryataram bhavet ||4|57|43||

na tat_asti

That is not

jagati_asmin in this world

sa.pAtAla+sura.a/Alaye in the abode of hell and heaven

yan_nAma Atmavata: jJasya what is namely of the knower of Self

kimcit_kAryataram bhavet

whatever is there more worthy to be done?

*m.43 There is nothing in these worlds that can be useful ta:_a jnani who knows the self.

*vlm.43. There is nothing in this earth or in the upper and lower worlds, which is of any use to the sage acquainted with spiritual knowledge.

एकताम् अनुयातस्य व्योमवत् विततस्य च ।

ekatAm anuyAtasya vyomavat vitatasya ca |

स्व.स्थस्य आत्मवto ज्ञस्य स्थितस्य आत्मny अ.चेतसः ॥४।५७।४४॥

sva.sthasya_Atmavata:_jJasya sthitasya_Atmani_a.cetasa: ||4|57|44||

ekatAm anuyAtasya

for one who pursues Oneness

vyomavat vitatasya ca

and who's as extensive as the spacious sky

svasthasya Atmavata: jJasya

of the self of the Selflike knower

sthitasya Atmani_a.cetasa:

of his state of unawareness in himSelf ..

*m.44 Attaining oneness, expanding himself as wide as the sky, a jnani who knows the self, abides in the self in quiet (like one who is inconscient).

*vlm.44. The mind of the self.knowing sage, is one vast expanse like the spacious firmament, it is tranquil and sedate and unconscious of itself.

*jd.44 . ekatAm anuyAtasya . of one who pursues Oneness vyomavat_vitatasya ca . and who's as extensive as the spacious sky svasthasya Atmavata: jJasya . of the self of the Selflike knower sthitasya Atmani_a.cetasa: . of his state of unawareness in himSelf ..

शरिर.जाल=नीहार.धूसरा शून्य.कोटरा ।

zarira.jAla=nIhAra.dhUsarA zUnya.koTarA |

शान्त.संसार.सुभगा त्रिलोकी.विपुलातटी ॥४।५७।४५॥

zAnta.saMsAra.subhagA trilokI.vipulAtaTI ||4|57|45||

it is a foggy grey body.net

an empty cave

Anta.saMsAra.subhagA . enjoying the peaceful saMsAra

trilokI.vipula.AtaTI . the vast extent of the three worlds.

#dhUsara . grey; dust.

*m.45 These vast worlds are full of the fog of bodies in an empty chamber full of dust. It appears charming with passive movement.

*vlm.45. It views the body as a network of veins and arteries, pale and white as frost, and all cellular within.

*jd.45 . zarira.jAla=nIhAra.dhUsarA . it (f.) is a foggy grey body.net zUnya.koTarA . an empty cave/hollow zAnta.saMsAra.subhagA . enjoying the peaceful saMsAra trilokI.vipula.AtaTI . the vast extent of the three worlds.

स्फार.ब्रह्म.अमल.अम्भोधि.फेनाः सर्वे कुलाचलाः ।

sphAra.brahma.amala.ambhodhi.phenA: sarve kulAcalA: |

चित्.आदित्य.महाभास.मृगतृष्णा.जल.श्रियः ॥४।५७।४६॥

cit.Aditya.mahAbhAsa.mRgatRSNA.jala.zriya: ||4|57|46||

the foam of the vast pure ocean of brahman

all the mountain.ranges

the cit.sun's fantastic marvelous mirage

sphAra.brahma.amala.ambhodhi.phenA:

vast.Brahman.pure.ocean.foam

sarve kulAcalA:

all the mountain.ranges

cit.Aditya=mahA.AbhAsa.mRgatRSNAjala.zriya:

the cit.sun=great.phantasm/splendor=mirage.water=wonders =

*m.46 In the vast, pure brahman sea of waters, these mountains are like foam. In the great effulgence of the sun of consciousness, the oceans are mere mirages.

*vlm.46. It sees the mountains floating as froth, on the surface of the pellucid ocean of Brahma; it looks upon the intellect blazing as brightly as the sun, over the mirage of existence.

*jd.46 . sphAra.brahma.amala.ambhodhi.phenA: . vast.Brahman.pure.ocean.foam sarve kulAcalA: . all the mountain.ranges cit.Aditya=mahA.AbhAsa.mRgatRSNAjala.zriya: . the cit.sun=great.phantasm/splendor=mirage.water=wonders =

आत्म.तत्त्व=महाम्भोधि=वीचयः सर्ग.राजयः ।

Atma.tattva=mahAmbhodhi=vIcaya: sarga.rAjaya: |

अन्.उत्तम.पद.अम्भोद.वृष्टयः शास्त्र.दृष्टयः ॥४।५७।४७॥

an.uttama.pada.ambhoda.vRSTaya: zAstra.dRSTaya: ||4|57|47||

Atma.tattva=mahA.ambhodhi=vIcaya:

... the Self.Thatness=great.ocean=waves sarga.rAjaya: . succession of creations anuttama.pada.ambhoda+vRSTaya: . unsurpassed.state=ocean+spray zAstra.dRSTaya: . zAstra.insights.

the ocean.waves of Self.Thatness

the succession of creations

the spray of the waves of that state .

such is the shAstraic Vision

*m.47 Creations are waves in the great sea of self.nature. The perceptions of scriptures are the downpour from the great clouds, called the Supreme state.

*vlm.47. It finds the nature of the soul, to be as extensive as the vast ocean, containing the creations as its billows; and it considers the all.pervasive soul as a big cloud, raining down in showers of SAstras or knowledge.

*jd.47 . Atma.tattva=mahA.ambhodhi=vIcaya: . ... the Self.Thatness=great.ocean=waves sarga.rAjaya: . succession of creations anuttama.pada.ambhoda+vRSTaya: . unsurpassed.state=ocean+spray zAstra.dRSTaya: . zAstra.insights.

चन्द्र.अग्नि.तपन.आलोका घट.काष्ठ.आदि.सन्निभाH ।

candra.agni.tapana.AlokA* ghaTa.kASTha.Adi.sannibhA: |

प्रकाशनीyAz चिd.रूप.त्विSo मल.कNAs तथा ॥४।५७।४८॥

prakAzanIyA:_cit.rUpa.tviSa:_mala.kaNA:_tathA ||4|57|48||

candra.agni.tapana.AlokA: ghaTa.kASTha.Adi.sannibhA: | prakAzanIyA: cit.rUpa.tviSa:_mala.kaNA:_tathA .

lights that burn with moon.fire

—

illustrations like pots and wooden blocks

—

illuminations

—

cit.Consciousness glittering with form

these are spots of unclarity in

That

*m.48 Just like light which shines on impure cells, the consciousness form shines on all objects like moon, fire, their lights, pots, loss etc.

*vlm.48. The fire, moon and the sun, appear as the fuel in a furnace, requiring to be lighted by the blaze of the intellect, as every opaque atom in nature.

*jd.48 . candra.agni.tapana.AlokA: . moon.fire=burning+lights ghaTa.kASTha.Adi.sannibhA: . examples like pots and wooden blocks *jd.48 . prakAzanIyA: . illuminations cit.rUpa=tviSa: . chit.form=agitation/brilliance mala.kaNA:_tathA . thus/as That spots of unclarity bits of impurity (Murthy: impure cells)

एकताम् अनु.यातस्य व्योमवd विततस्य च ।

ekatAm anu.yAtasya vyomavat_vitatasya ca |

स्वस्थस्य आत्मवto ज्ञस्य स्थितस्य आत्मny अचेतसः ॥४।५७।४९॥

svasthasya_Atmavata:_jJasya sthitasya_Atmani_acetasa: ||4|57|49||

ekatAm anuyAtasya . of someone pursuing ekatA.Oneness

vyomavat_vitatasya ca svasthasya Atmavata: jJasya sthitasya

Atmani . in the self a.cetasa: . without affective feeling

*m.49 Humans, gods and titans move about in this world.forest enjoying their desired pleasures. They are with their selves (but they ignore them).

*vlm.49. All embodied souls of men, gods and demigods, rove in the wilderness of the world, for feeding upon their fodder of food, as the deer graze in their pasturage.

http://vinotecalondon.files.wordpress.com/2008/11/random.4591.jpg

अस्थि.खण्ड.अर्गला मूर्ध्न.पिधानाः स्नायु.शृङ्खलाः ।

asthi.khaNDa.argalA*_mUrdhna.pidhAnA: snAyu.zRGkhalA: |

जगद्.देहा जरj.जीव.रक्त.मांस.असमुद्गकाः ॥४।५७।५०॥

jagat.dehA*_jarat.jIva.rakta.mAMsa.asamudgakA: ||4|57|50||

they're

bone.button=bolted

pate.lidded

sinew.fettered

world.embodiments in the aging Living Jîva,..

a bowl of blood pudding.

अस्थि.खण्ड=अर्गलाः bone.bits=bolted मूर्ध्न.पिधानाः pate.lidded

स्नायु.शृङ्खलाः sinew.fettered जगद्.देहाः world.bodies

जरज्.जीव=रक्त.मांस+असमुद्गकाः

aging.jîva=blood.meat+containers. 50.

*vlm.50. The world is a prison house, where every one is a prisoner with his toilsome body. The bones are the latches of this dungeon, the head is its roof, and the skin its leather; and the blood and flesh of the body, are as the drink and food of the imprisoned

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains or the pleasures of the entire universe.

वनमाला.मृगा मुग्धाH पुर.संचार.संस्थितौ ।

vanamAlA.mRgA* mugdhA: pura.saMcAra.saMsthitau |

बाल.बुद्धि.विनोदाय योजिताः_चर्म.पुत्रिकाः ॥४।५७।५१॥

bAla.buddhi.vinodAya* yojitA:_carma.putrikA: ||4|57|51||

vanamAlA.mRgA . garlanded beasts mugdhA: . silly asses pura.saMcAra.saMsthitau . in a city.roving state bAla.buddhi.vinodAya . with a child's intellectual play yojitA: . involved carma.putrikA: . leather dolls.

*vlm.51. Men were as dolls covered with skin for the amusement of boys, and they are continually roving in quest of sustenance, like the cattle running towards their pasture grounds.

*jd.51 . vanamAlA.mRgA . garlanded beasts mugdhA: . silly asses pura.saMcAra.saMsthitau . in a city.roving state bAla.buddhi.vinodAya . with a child's intellectual play yojitA: . involved carma.putrikA: . leather dolls.

न_एवम्विध.उदार.मना मनाग् अपि महामतिः ।

na_evamvidha.udAra.manA manAk_api mahAmati: |

न jJaz चलति भोग.ओghair मन्द.वाtair इव_अचलH ॥४।५७।५२॥

na jJa:_calati bhoga.oghai:_manda.vAtai:_iva_acala: ||4|57|52||

na evaM.vidha.udAra.manA manAg.api mahAmati:

na jJa:_calati bhoga.oghai: . a Knower is not moved by a horde of pleasures

manda.vAtai:_iva acala: . like a mountain by gentle breezes.

*m.52 Like mountains which remain unmoved by mild winds, a wise person of virtue is not moved even a little by pleasures.

*vlm.52. But the high minded man is not of this kind; he is not moved by worldly temptations, as the mountain is not to be shaken by the gentle breeze.

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains or the pleasures of the entire universe.

तस्मिन् किल पदे राम jJas तिष्ठति महा.उत्तमे ।

tasmin kila pade rAma jJa:_tiSThati mahA.uttame |

यस्मिन्_चन्द्र.अर्क.देशH_अपि न पातालम् इव स्थितिः ॥४।५७।५३॥

yasmin candra.arka.deza:_api na pAtAlam iva sthiti: ||4|57|53||

tasmin kila pade rAma jJa:_tiSThati mahA.uttame | yasmin candra.arka.deza:_api

na pAtAlam iva sthiti:

for in that state

rAma

the Knower rests in that most high state

where

it is rather the land of Moon and Sun

than some sort of Hell

*m.53 O Rāma, a jnani abides in that highest state of consciousness, where even the effulgences of sun and moon are like dark shades of the netherworlds.

*vlm.53. The truly great and wise man, rests in that highest state of eminence; where the stations of the sun and moon, are seen as the nether regions.

*jd.53 . tasmin_kila pade . for in that state rAma jJa: tiSThati mahA.uttame . the Knower indeed, rAma, rests in that most high state yasmin . where candra.arka.deza: api . it is rather the land of Moon and Sun na pAtAlam iva sthiti: . not a state like Hell.

यस्य आलोकाl लोकपालाः समालोकाः सु.वेदिनः ।

yasya_AlokAt_lokapAlA: samAlokA: su.vedina: |

शरीरम् पान्त्य् अयम् इव पश्यन् मूढाH क्षप.अर्णवे ॥४।५७।५४॥

zarIram pAnti_ayam iva pazyan mUDhA: kSapa.arNave ||4|57|54||

yasya AlokAt lokapAlA: samAlokA: su.vedina: zarIram pAnti ayam iva pazyan mUDhA: kSapa.arNave

yasya AlokAl ... from whose light come AlokAt; AlokAn would make AlokAMl in sandhi loka.pAlA: the World.Protectors the four corners of the world, a title appropriated by emperors. samAlokA: bright with understanding, su.vedina: well.knowers who are zarIram pAnti_ayam iva as.if nourishing this body pazyan_mUDhA: fools see/knowing kSapa.arNave in an ocean of night

*m.54 When the highly knowledgeable people (people with knowledge of truth), whose perception is same as the integral perception of the Lord of world, identify themselves with the body, they are only drinking from the sea of darkness.

*vlm.54. It is by the light of the Supreme Spirit, that all the worlds are lighted, and the minds of all are enlighted But the ignorant are immerged in the ocean of ignorance, and nourish their bodies only in disregard of their souls.

...out.of whose Light,..the World.Protectors: bright with understanding, good

scholars who act as.if nourishing this body, like fools seeking

to see in an ocean of night.

न केचन जगद्.भावास् तत्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na ke.cana jagat.bhAvA:_tattva.jJam raJjayanti_amI |

अप्य् अभ्यास.गताः स्फार.हृदयम् खम् इव_अम्बुदाH ॥४।५७।५५॥

api_abhyAsa.gatA: sphAra.hRdayam kham iva_ambudA: ||4|57|55||

na ke.cana jagad.bhAvA:_tattvajJam raJjayanti_amI . these world.becomings have na:_attraction at.all for the Thatness.knower

api_abhyAsa.gatA: sphAra.hRdayam . for those given to Practice and the expanse of Heart kham iva ambudA: . are like sky and clouds.

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains or the pleasures of the entire universe.

*vlm.55. No worldly good can allure the heart of the wise, who have tested the vanity of temporal things; and no earthly evil can obscure their souls, which are as bright as the clear sky which no cloud can darken.

...these world.events have na:_attraction for the knower of Thatness,

for those given to Practice and the vast Heart are like clouds and sky.

*jd.55 . na ke.cana jagad.bhAvA:_tattvajJam raJjayanti_amI . these world.becomings have na:_attraction at.all for the Thatness.knower api_abhyAsa.gatA: sphAra.hRdayam . for those given to Practice and the expanse of Heart kham iva ambudA: . are like sky and clouds.

न केचन जगद्.भावास् तत्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na ke.cana jagat.bhAvA:_tattva.jJam raJjayanti_amI |

मर्कटा इव नृत्यन्तः_गौरी.लास्य.अर्थिनम् हरम् ॥४।५७।५६॥

markaTA* iva nRtyanta: gaurI.lAsya.arthinam haram ||4|57|56||

na ke.cana jagad.bhAvA:_tattvajJam raJjayanti_amI . these world.becomings have na:_attraction at.all for the Thatness.knower markaTA iva nRtyanta: . like dancing monkeys

gaurI.lAsya.arthinam haram

*m.55.57. A knower of the nature of self rarely takes interest or takes delight in the world.feeling. Moreover, a well trained mind is like a cloud in the sky. Sky and cloud are not attached to each other. Further, Siva, who is interested in the dance of pArvatI cannot be interested in a monkey’s permabulate. It is also like a pearl , which has reflected many images when outside, has got inside a pot.

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains or the pleasures of the entire universe.

*vlm.56. No worldly pleasure can gladden the soul of the wise man, as the dance of monkeys can give no joy to the heart of Hara, that delights in the dancing of GaurÄ«.

These world.events have na:_attrac

tion for the knower of Thatness,

#lAsya.m dancing , a dance (esp. accompanied with instrumental music and singing) representing the emotions of love dramatically; the term #lAsya is also applied to the #nAch [Nautch] dance of the Indian dancing girls , consisting chiefly of gesticulation with a shuffling movement of the feet forwards and backwards , as invented by #pArvatî and opposed to the boisterous masculine dance called #tANDava practised by Siva and his followers.

न केचन जगद्.भावाः_तत्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na kecana jagat.bhAvA: tattva.jJam raJjayanti_amI |

प्राक्तन.प्रतिबिम्ब.श्री रत्नम् कुम्भ.गतम् यथा ॥४।५७।५७॥

prAktana.pratibimba.zrI ratnam kumbha.gatam yathA ||4|57|57||

na kecana jagat.bhAvA: tattva.jJam raJjayanti_amI | prAktana.pratibimba.zrI

ratnam kumbha.gatam yathA

These world.becomings have na:_attraction at.all for the Thatness.knower

prAktana.pratibimba.zrI

like the formerly glorious gleaming of

ratnam kumbha.gatam yathA

a jewel got into a pot.

*vlm.57. No earthly delight can have its seat in the heart of the wise, as the sun.light is never reflected in a gem hidden under a bushel.

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains or the pleasures of the entire universe.

These world.events have no attraction for the knower of Thatness,

like the once.glorious glittering of a gem hidden in a pot.

व्रज.अर्पित.उपमम् असन्मयम् अम्बु.भङ्ग=

vraja.arpita.upamam asanmayam ambu.bhaGga=

तुङ्गम् तरङ्ग.कृत.बिम्बम् इव_अवलोक्य ।

tuGgam taraGga.kRta.bimbam iva_avalokya |

लोलाम् तत्_ईहित.सुखेषु रतिम् न याति

lolAm tat_Ihita.sukheSu ratim na yAti

तj.ज्ञः कु.शैवल.लवेSv इव राजहंसः ॥४।५७।५८॥

tat.jJa: ku.zaivala.laveSu_iva rAjahaMsa: ||4|57|58||

vraja.arpita.upamam - -

a=san.mayam - -

ambu-bhaGga-tuGgam - -

taraGga-kRta-bimbam iva avalokya - like a wave-made=reflection having-been-seen -

lolAm tat_Ihita-sukheSu ratim na yAti - -

tajjJa: ku-zaivala-laveSu_iva rAjahaMsa: -

jd~ #zaivala is prob. a misreading of #zevala, Blyxa weed

~m.58 The transient and fragile pleasures are like images on a wave and full of unreality and falsehood. They do not interest a jnani. A king swan in small pieces of ‘saivala’ plant.

~vlm.58. The material world appears as a solid rock to the stolid ignorant; but it seems as the evanescent wave to the wise. The ignorant take a great pleasure in the transitory enjoyments of the world; but the wise take them to no account, as the swan disdains to look upon the moss of the lake.

oॐm

Group Page

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

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

next Canto:

fm4058

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/acd0f0dd-1844-4c1c-bc81-9a36307ff4d3%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Jiva Das

unread,

May 18, 2021, 10:25:00 AM5/18/21

to yoga vasishtha

FM4057 AN UNANSWERED QUESTION 2.JA21.23 .z58

https://www.dropbox.com/s/r88r7a8r12qvitk/fm4057%202.ja21-23%20AN%20UNANSWERED%20QUESTION%20.z58.docx?dl=0

FM.4.30-FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0

4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0

*O*ॐm

FM.4.57

*AN UNANSWERED QUESTION*

*RÂMA said**—*

सत्यम् एतत् त्वया ब्रह्मन् *यद्**_**उ*क्तम् सु.उक्ति.सुन्दरम् ।

satyam etat tvayA brahman yat_uktam su.ukti.sundaram |

अकर्ता_एव हि कर्ता_आत्मा भोक्ता.अभोक्ता_एव भूत.कृत् ॥४।५७।१॥

akartA_eva hi kartA_AtmA bhoktA.abhoktA_eva bhUta.kRt ||4|57|1||

.

satyam etat tvayA brahman yat_uktam su.ukti.sundaram | akartA_eva hi
kartA_AtmA bhoktA.abhoktA_eva bhUta.kRt

.

*what you have said, Brâhmana, so beautifully is*

*that the Self *

*is*

*the Doer.tho.nonDoer*

*Enjoyer.tho.nonEnjoyer*

*and the maker of all beings*

*.*

*vlm.1 rAma said "Thy words, O brAhman! are true and well spoken also. I
find the soul to be the inactive agent of actions, and the impassive
recipient of their effects, as also the spiritual cause of the corporeal.

*m.1 O Bhagawan, what you said about truth and the nature of Brahma is
beautifully said. Creating the beings (of the world) the Absolute is a
doer. Even so he is not a doer. He is the enjoyer. Even so he is not the
enjoyer.

rAma uvAca RÂMA: satyam eta*t_*tvayA brahman Truly this by you, o brAhmaNa,
ya*t_*uktam which has been said su.ukti.sundaram so beautifully expressed
akartA eva hi kartA Doer though nonDoer AtmA the Self bhoktA*.a*bhoktA

eva Enjoyer
though nonEnjoyer bhUta.kRt is the maker of beings.

सर्व.ईश्वरः सर्व.*गः**_**च* चि*न्.मा*त्रम् अमलम् पदम् ।

sarva.Izvara: sarva.ga:_ca cit.mAtram amalam padam |

स्थानम् भूवि वपु:_देव: सर्व.भूत.अन्तर.स्थि*तः* ॥४।५७।०२॥

sthAnam bhUvi vapu:_deva: sarva.bhUta.antara.sthita: ||4|57|02||

.

he is the Lord of all; he is everywhere present, the pure state

of measured Consciousness; he is embodied deity on earth,

residing within all beings.

sarva.Izvara: sarva.ga: ca . *All.Lord and all.going *

*cit.*mAtram .

*measured Consciousness *

amalam padam .

*a pure state *

sthAnam bhUvi vapus deva: .

*embodied god settled on earth *

sarva.bhUta+antara=sthita: .

*situate within all beings.*

*m.2 The state of The Transcendent is immaculate and pure. He is the Lord

of all and immanent in all. Earth is the body of the Lor*d.* He resides in

the hearts of all elements and beings.

*vlm.2. I find the soul to be the sole lord of all, and ubiquitous in its
course; it is of the nature of intelligence and of the form of
transparency. It resides in all bodies, as the five elements compose the
terraqueous bodies.

*j*d.*2 . sarva.Izvara: sarva.ga: ca . *All.Lord and all.going cit.*mAtram
. *measured Consciousness *amalam padam . *a pure state *sthAnam bhUvi
vapus deva: . *embodied god settled on earth
*sarva.bhUta+antara=sthita: . *situate
within all beings.*

हृदयम्.गमताम् प्राप्तम् इदानीम् ब्रह्म मे विभो ।

hRdayam.gamatAm prAptam idAnIm brahma me vibho |

त्व*d.**उ*क्तिभिर् यथा_अम्भोद.धारा*भिः**_**भू*भृद् अव्य*थ**H* ॥४।५७।३॥

tvat.uktibhi: yathA_ambhoda.dhArAbhi: bhUbhRt avyatha: ||4|57|3||

.

hRdayam.gamatAm prAptam

idAnIm brahma me vibho |

tvat.uktibhi: yathA

ambhoda.dhArAbhi: bhUbhRt avyatha: *.*

*. *

*so the brahman Immensity is mine, and present in my Heart*

*because of your words*

*&*

*I am*

*a mountain that supports the clouds*

*unmoved*

*. *

अथ् #ath . #*vyath* . to tremble, waver. #*vyathA* व्यथा [व्यथ्.भा वे.अङ्]

. Pain, anguish • alarm, anxiety. • (#vyathAM>kR, either "to cause pain" or
"to feel pain") • loss, damage, ill.luck • (with hRdi or hRdaye), throbbing

of the heart • #*avyatha*, #avyathA . absence of tremor, firmness. •.•

#vyathAtura, #vyathAnvita . suffering pain, pained.

औदासीन्याद् अ.निच्छत्वान् न भुङ्क्ते न करोति च ।

audAsInyAt_a.nicchatvAt_na bhuGkte na karoti ca |

समग्र.आलोक.कारित्वा*त्**_**भु*ङ्क्ते देव: करोति च ॥४।५७।०४॥

samagra.Aloka.kAritvAt bhuGkte deva: karoti ca ||4|57|04||

.

audAsInyAt *from indifference *

an.icchatvAn *from lack of wish/will *

na bhuGkte *he does not enjoy *

na karoti ca *and does not do; *

samagra.Aloka.kAritvAt *but from being maker of all illumination *

bhuGkte deva: karoti ca *a God enjoys and does*

*.*

#audAsInya.m fr. ud*.A*sIna indifference , apathy , disregard R. &c.

*m.4 The Lord is not an enjoyer and not a doer because of his passive
indifference and freedom from any desire. He is an enjoyer and doer because
of his integral perception in creating the worlds.

*vlm.4. From its secludedness and nolleity, it neither does nor receives
any thing; but its universal pervasion, makes it both the actor and
sufferer.

Out.of indifference, for lack of will, it does not enjoy, and

it does not do; yet, as maker of light, the god enjoys and does.

किम्.*त्व् अ*यम् भगवन् स्फारः संशयः_मे हृदि स्थि*तः* ।

kim.tu_ayam bhagavan sphAra: saMzaya:_me hRdi sthita: |

तम् त्वम् छिन्धि गिरा ब्रह्मन् दीधित्या_इ*न्दु**r **य*था त*मः* ॥४।५७।५॥

tam tvam chindhi girA brahman dIdhityA_indu:_yathA tama: ||4|57|5||

.

kim.tu_ayam bhagavan sphAra: saMzaya:_me hRdi sthita: |

tam tvam chindhi girA brahman dIdhityA_indu:_yathA tama: ||4|57|5||

*however, bhagavan, there is a mighty vast doubt in my heart.*

*brAhmaNa, let your words dispel it, as moonshine drives.off darkness.*

इदम् सत् त*त्**_**इ*दम् वा_असद् अयम् सो ऽहम् इदम् न.तु ।

idam sat tat_idam vA_asat ayam so aham idam na.tu |

अयम् ए*क**H* द्वितीयो ऽयम् इ*ty **आ*दि.कलनामयम् ॥४।५७।०६॥

ayam eka: dvitIya:_ayam iti_Adi.kalanAmayam ||4|57|06||

.

"This is So",

"this is That",

"this is notSo",

"I'm that one but not this",

"this is one",

"this is a second"–

and other such imaginings…

idam sat . *"This is Sat, the what.is.So <http://what.is.So>" *

ta*t_*idam vA . *"or this is Tat, that That" *

asa*t_*ayam . *and "this is notSo" *

so 'ham idam na.tu *"I am that one but not this" *

ayam eka: .* "this is one" *

dvitIya: ayam . *"this is a second" *

ity*.Ad*i.kalanA.mayam . *and other such imaginings…*

*m.6 This world is full of many ideas and thoughts like: ‘this world is
real’ this world is unreal; I am this world; I am not this world’ I am that
one; I am many’.

*vlm.6. Tell me Sir, whence proceed these dualities, as the reality of one
and the unreality of the other, and that this is I and this not myself. And
if the soul is one and indivisible, how is this one thing and that another.

*sv.1.7 RAMA asked: Holy sage, how does this unreal world exist in the
absolute Brahman: can snow exist in the sun?

http://venturebeat.com/2009/03/18/sun.joins.clash.of.the.titans.in.the.cloud/

<http://venturebeat.com/2009/03/18/sun-joins-clash-of-the-titans-in-the-cloud/>

... so That is seen in shadow,

now

seen like the sun in fog.

But how,

as*.a*t.first,

unclouded and clear,

how so to seat it in oneSelf?

एकस्मिन् विद्यते ऽध्वान्ते नीहार इव भास्करे ।

ekasmin vidyate_adhvAnte nIhAra* iva bhAskare |

इदम् प्रथमम् एव_अच्छे कथम् आत्मनि संस्थितम् ॥४।५७।०७॥

idam prathamam eva_acche katham Atmani saMsthitam ||4|57|07||

.

... so That is seen in shadow,

now

seen like the sun in fog.

But how,

as*.a*t.first,

unclouded and clear,

how so to seat it in oneSelf?

ekasmin_vidyate adhvAnte

*once/Now it is see/known in shadow *

nIhAra iva bhAskare

*like the sun in fog *

idam prathamam eva Acche

*but at.first this is unclouded *

katham Atmani saMsthitam

*how is it seated in the self?*

*m.7 The way these ideas manifest, they also disappear in the same way. It
is like fog being dissolved by Sun. (But tell me) how did this world abide
in the Absolute at the very beginning?

*vlm.7. There being but one self.existent and self.evident soul from the
beginning, how comes it to be subjected to these oppositions, as the bright
disk of sun comes to be obscured under the clouds.

*sv.1.7 RAMA asked: Holy sage, how does this unreal world exist in the
absolute Brahman: can snow exist in the sun?

*VASISHTHA said—*

सिद्धान्त.काल एव_अस्य सम्प्रश्नस्य उत्तरम् स्थिरम् ।

siddhAnta.kAla* eva_asya sam.praznasya_uttaram sthiram |

कथयिष्यामि ते राम येन ज्ञास्यसि तत्त्वतः ॥४।५७।०८॥

kathayiSyAmi te rAma yena jJAsyasi tattvata: ||4|57|08||

.

siddhAnta.kAle eva

*only at the time of Attainment *

asya sampraznasya uttaram sthiram

*when this question is settled at last *

kathayiSyAmi te rAma

*will I tell you *

*rAma *

yena jJAsyasi tattvata:

*whereby you will have Knowledge of the Thatness.*

once you're adept in practice, this

question will be most solidly

settled, and I'll tell you, rAma,

the means for you to know that That.

*m.8 O Rāma, you shall understand my answer to this question only at the
time when what I postulate is proved and demonstrated through argument (and
realization).

*vlm.8. *vasiShTha answered: "rAma! I will give the right answer to this
question of yours, as I come to the conclusion; and then you will learn the
cause of these biplicities.

मोक्ष.उपायस्य सिद्धान्तम् अ.सम्प्राप्य न राघव ।

mokSa.upAyasya siddhAntam a.samprApya na rAghava |

श्रोतुम् प्रश्न.उत्तरणि_एता*ny **अ*लम् यो*ग्यः*_भविष्यसि ॥४।५७।९॥

zrotum prazna.uttaraNi_etAni_alam yogya:_bhaviSyasi ||4|57|9||

.

*but*

*till you have become adept in this Freedom Method*

*rAma*

*you won't be qualified*

*to hear the full answers to such questions*

*.*

*m.9 O Rāma, you must become worthy of knowing such truths. The logic ways
to liberation cannot be appreciated by simple questions and answers.

*vlm.9. You will not be able, rAma! to comprehend my answers to these
queries of yours, until you come to be acquainted with my solution of the
question of liberation.

*j*d.*9 . mokS*a.u*pAyasya siddhAntam asamprApya na . *not having become
adept in this Freedom Method rAghava *zrotum prazn*a.u*ttaraNi etAni alam
yogya: bhaviSyasi . *you will not be fit to hear the answers to such
questions.*

कान्त.गीत.गिराम् राम तरु*णः**_**भा*जनम् यथा ।

kAnta.gIta.girAm rAma taruNa:_bhAjanam yathA |

प्रश्नानाम् उत्तम.उक्तीनाम् पुण्य.कृ*d.**भा*जनम् तथा ॥४।५७।१०॥

praznAnAm uttama.uktInAm puNya.kRt.bhAjanam tathA ||4|57|10||

.

kAnta.gIta.girAm

rAma

taruNa:_bhAjanam yathA |

praznAnAm uttama.uktInAm

puNya.kRt.bhAjanam tathA *.*

*. *

*as *

*love.songs*

*rAma*

*are suitable for teens*

*your questions are suitable*

*for the devout*

*. *

*vlm.10. As it is the adult youth only, who can appreciate the beauty of a
love.song; so it is the holy man only, who can grasp the sense of my
sayings on these abstruse subjects.

*m.10 Only a youth can appreciate the love ballads of a lady. One should be

a man of merit and virtue t*a:_*appreciate answers to such questions (given

in philosophical terms and speech).

*j*d.*10 . kAnta.gIta.girAm . *just as love.songs rAma *taruNa: bhAjanam
yathA . *are suitable for the young *praznAnAm uttam*a.u*ktInAm . *your
last.asked questions *puNya.kRd.bhAjanam tathA . *are likewise suitable for
the worshipful.*

वृथा भवति बालेषु यथा रागमयी कथा ।

vRthA bhavati bAleSu yathA rAgamayI kathA |

निरर्थक.अल्प.बोधेषु तथा_उदार.उदया कथा ॥४।५७।११॥

nirarthaka.alpa.bodheSu tathA_udAra.udayA kathA ||4|57|11||

.

*just as a tale of passion is irrelevant *

*to little boys*

*tales such as this one are no use*

*to those who're little realized*

*. *

*m.11 The love ballads are wasted on a chil*d.* Similarly stories coming

from a noble and wise person do not mean much to one with little mental
training and knowledge.

*vlm.11. Sayings of such great importance, are as fruitless with ignorant
people, as a work on erotic subjects is useless to children.

*j*d.*11 – yathA rAgamayI kathA *as a passionate Tale *vRthA bhavati bAleSu
. *is irrelevant to children *{or so people like to think... From my own

experience, and that of others too, sexuality appears very early in life—at
the age of 4, in my case. On the other hand, there was a lawyer whom you
might call a "Cocksman" for his many conquests. He did not feel his first
sexual urge till he was 19..but spent plenty of time at.it thereafter.}

nirarthak*a.a*lpa.bodheSu . *for the unaccomplished, with little
**bodha.Realization
*tathA udAr*a.u*dayA kathA . *such is the result of an important Tale.*

क*smiMsh.**चित्**_**ए*व समये किम्चित् पुं*सः* विराजते ।

kasmin.cit eva samaye kimcit puMsa: virAjate |

फलम् आभाति वृक्षस्य शर*दि**_**ए*व न माधवे ॥४।५७।१२॥

phalam AbhAti vRkSasya zaradi_eva na mAdhave ||4|57|12||

.

*under some certain circumstance*

*a person is affected so*

*:*

*as fruit appears upon a tree*

*only in autumn, not in spring*

*.*

*m.12 Trees yield fruits only in autumn and not in spring. Similarly a
person understands only that much that he can perceive at a given time.

*vlm.12. There is a time for the seasonableness of every subject to men, as
it is the season of autumn which produces the harvest and not the vernal
spring.

*j*d.*12 . kasmin.cit eva samaye . *under certain circumstances kimc*it
puMsa: virAjate . *something governs a person *phalam AbhAti vRkSasya . *fruit
appears on the tree *zaradi eva na mAdhave . *only in autumn, not in
spring.*

उपदेश.गिरः*_**वृ*द्धे रञ्जना निर्मले पटे ।

upadeza.gira: vRddhe raJjanA nirmale paTe |

जग*न्ति**_**उ*दार.विज्ञान.कथा च_अधिगत.आत्मनि ॥४।५७।१३॥

jaganti_udAra.vijJAna.kathA ca_adhigata.Atmani ||4|57|13||

.

when there is plenty of instructive speech,

it gives its coloring t*o *a white cloth, in the world; and

a pithy tale of understanding when one has approached the Self.

upadeza.gira: vRddhe .

*when there is increase of instructive speech *

raJjanA . *there is coloring *

nirmale paTe . *in a spotless cloth *

jaganti . *in the world *–

udAra.vijJAna.kathA ca . *and a pithy tale of understanding *

adhigat*a.A*tmani . when having approached the Self.

*m.13 A well.washed and clean cloth can take a colour given to it. Words of

wisdom and noble knowledge t*a:_*attain the Self will be received well by

people who have grown in experience and understanding.

*vlm.13. The preaching of a sermon is delectable to old men, as fine
colourings are suitable to clean canvas; and so a spiritual discourse of
deep sense, suits one who has known the Spirit.

प्रश्नस्य अस्य उत्तरम् पूर्वम् लेश*तः*_कथितम् मया ।

praznasya_asya_uttaram pUrvam lezata:_kathitam mayA |

न विस्तरेण तेन_एतत् न ज्ञातम् भवता स्फुटम् ॥४।५७।१४॥

na vistareNa tena_etat na jJAtam bhavatA sphuTam ||4|57|14||

.

praznasya_asya_uttaram pUrvam

lezata:_kathitam mayA |

na vistareNa tena_etat

na jJAtam bhavatA sphuTam *.*

*. *

*as.to <http://as.to> this question*

*my response*

*was previously given*

*—bit.by.bit, I must admit—*

*and*

*not at greatsome length*

*for which reason Your Lordship has not understood it*

*clearly*

*.*

*m.14 Earlier I have given a short answer to your question. I did not do it
in detail and so you have not understood it clearly.

*vlm.14. I have ere while mentioned something, which may serve t*a:_*answer

your question, although you have not fully comprehended its meaning, to
remove your present doubts.

लिश् #liz . to become small, LESsen. #*leza .> #*lezaka: . a small part or

portion, particle, atom, little bit or slight trace of (gen. or comp) •.• #

*hima*leza . snowflake • .> #*lezatas* and #lezatena, .in*d.*. very

slightly or briefly • • #lezazas, in small pieces, R) mbh. &c ..

*j*d.*14 . praznasya asya uttaram . *of this question the answer *pUrvam
lezata: kathitam mayA . *was previously explained by me a little bit *na
vistareNa . *but not at great length* {*vasiShTha has a great poet's sense
of "length"..to him an ocean is small.} – tena . *therefore *eta*t_*na
jJAtam . *this has not been known *bhavatA . *by Your Lordship *sphuTam .
*clearly.*

यदि त्वम् आत्मना_आत्मानम् अधिगच्छसि तम् स्वयम् ।

yadi tvam AtmanA_AtmAnam adhigacchasi tam svayam |

एतत् प्रश्न.उत्तरम् साधु जानासि_अत्र न संशयः ॥४।५७।१५॥

etat prazna.uttaram sAdhu jAnAsi_atra na saMzaya: ||4|57|15||

.

yadi tvam . *if you *

AtmanA – *by self *

AtmAnam adhi.gacchasi tam svayam . *approach that self by yourself *as.if

to cuddle with a lover—or a good book—

eta*t_*prazn*a.u*ttaram . *the answer to this question *

**sAdhu* . *good.fellow / right.on *

jAnAsi atra . *you will know about.this here*

na saMzaya: . *no doubt.*

#gam #adhigam to go up to , approach , overtake , t*a:_*approach for sexual

intercourse , to fall in with , to meet , find , discover , obtain.

*m.15 If you had attained your self by self effort you would have known the
answer to your question.

sv4.57.15 If you seek your self with the self by your own self effort, then
you will clearly find the answer to your question. I discussed the question
of doership and non.doership in order that the nature of the mental
conditioning or ideation may become evident.

*vlm.15. When you shall come to know the Spirit in your own spirit, you
will doubtlessly come to find the solution of your query by yourself.

*j*d.*15 . yadi tvam . *if you *AtmanA – *by self *AtmAnam adhi.gacchasi
tam svayam . *approach that self by yourself *as.if to cuddle with a
lover—or a good book eta*t_*prazn*a.u*ttaram . *the answer to this question
***sAdhu* . *good.fellow / right.on *jAnAsi atra . *you will know
about.this here *na saMzaya: . *no doubt.*

if you yourSelf approach that Self by yourself, my good man, you'll know
the answer to this question, you can take it for a certainty.

मया सिद्धान्त.काले तु प्राप्त.बोधे त्वयि स्थिते ।

mayA siddhAnta.kAle tu prApta.bodhe tvayi sthite |

वक्त*व्य**H*_विस्तरेण_एव साधो प्रश्न.उत्तर.क्र*मः* ॥४।५७।१६॥

vaktavya:_vistareNa_eva sAdho prazna.uttara.krama: ||4|57|16||

.

mayA siddhAnta.kAle tu

prApta.bodhe tvayi sthite |

vaktavya:_vistareNa_eva

sAdho prazna.uttara.krama: *.*

*. *

*only when*

*you are an Adept*

*—when your awakening's attained and seated in you**—*

*then*

*you'll be taught, sAdhu, what.you.wish, by my answering your questioning*

*.*

जाना*ty **आ*त्मानम् आत्मा_एव कृत आत्मा_आत्मना_एव हि ।

jAnAti_AtmAnam AtmA_eva kRta* AtmA_AtmanA_eva hi |

आत्मा_एव सम्प्रस*न्न**H* सन् आत्मानम् प्रतिपद्यते ॥४।५७।१७॥

AtmA_eva sam.prasanna: san AtmAnam pratipadyate ||4|57|17||

.

jAnAti_AtmAnam AtmA_eva

Only the Self knows itSelf,

kRte AtmA_Atmanaiva hi when the Self is made by itSelf.

AtmA_eva samprasanna: only the Self is

sann*a.A*tmAnam / san_n*a_A*tmAnam

pratipadyate

#sannAtmA, #sannAtman

#sad #sIdati > #sanna . #sannAtman adj.. gracious.minded, propitious
MaitrUp.; %{.sanne7rA} f. spirituous liquor made of rice L. > #prasanna .

*m.17 Self alone knows the self. Self alone is the perfected self. Self
only is pure and delight. Truth and reality cannot be gained without self.

*vlm.17. The spiritualist knows the spirit in his own spirit; and it is the
good grace of the Supreme spirit, to manifest itself to the spirit of the
spiritualist.

*sv.16.19 Bondage is bondage to these thoughts and notions: freedom is
freedom from them.

त*त्**_**ए*तत् कथितम् राम कर्तृ.अकर्तृ.विचारणम् ।

tat etat kathitam rAma kartR.akartR.vicAraNam |

अज्ञातत्वात् तु ताम् एताम् अक्षीण.वासनः भवेत् ॥४।५७।१८॥

ajJAtatvAt tu tAm etAm akSINa.vAsana: bhavet ||4|57|18||

.

ta*t_*eta*t_*kathitam rAma *that which has been told to you, rAma, *

kartR.akartR.vicAraNam *the inquiry into the doer and nondoer, *

ajJAtatvA*t_*tu tAm *since it has not been understood, *

etAm akSINa.vAsano bhavet *the vAsanAs are not removed *

.

*m.18 O Rāma, the inquiry and discussion about doer and non.doer for the
purpose (of teaching you the above). Due to ignorance you are unable to

comprehen*d.* Also your vāsanas are not yet annihilated

*vlm.18. I have already related to you rAma! the argument concerning the
agency and inertness of the soul, yet it is your ignorance of this
doctrine, that makes you foster your doubts.

*sv.16.19 Bondage is bondage to these thoughts and notions: freedom is
freedom from them.

ब*द्ध**H_*_हि वासना.ब*द्ध**H__*मो*क्ष**H* स्या*त्**_**वास*ना.क्षयः ।

baddha:_hi vAsanA.baddha: mokSa: syAt_vAsanA.kSaya: |

वास*नाः*_त्वम् परित्यज्य मोक्ष.अर्थित्वम् अपि त्यज ॥४।५७।१९॥

vAsanA:_tvam parityajya mokSa.arthitvam api tyaja ||4|57|19||

.

baddha: hi vAsanA.baddha:

*since bondage is vAsanA.bondage, *

mokSa: syA*t_*vAsanA.kSaya:

*Freedom is vAsanA.elimination. *

vAsanA:_tvam parityajya

*cast.aside your vAsanAs; *

mokS*a.a*rthitvam api tyaja

*forsake even your goal of Freedom.*

*vwv.1986/19. The one bound by desire is indeed boun*d.* Liberation would

be the destruction of desires. Having completely renounced desires, you
give up even the desire for liberation.

*m.19 Bondage is bondage by vāsanas. Liberation is annihilation of vāsanas
(or when vāsanas fade out). You discard the vāsanas. Give up even desire
for liberation.

*vlm.19. The man bound to his desires is a bondsman, and one freed from
them is said to be set free from his slavery; do you but cast away your
desires, and you will have no cause to seek for your freedom: (as you are
then perfectly free yourself).

*sv.16.19 Bondage is bondage to these thoughts and notions: freedom is
freedom from them.

*since Bondage is vAsanA.bondage,*

*Freedom is the removal of*

*the vAsanAs. Cast them aside,*

*and "liberation" as a goal. *

ताम*sIr **वा*स*नाः* पूर्वम् त्यक्त्वा विषय.वासि*ताः* ।

tAmasI:_vAsanA: pUrvam tyaktvA viSaya.vAsitA: |

मैत्री.आदि.भावना.नाम्नीम् गृहाण_अमल.वासनाम् ॥४।५७।२०॥

maitrI.Adi.bhAvanA.nAmnIm gRhANa_amala.vAsanAm ||4|57|20||

.

tAmasI:_vAsanA: pUrvam tyaktvA

*the tAmasic vAsanA being first cast.off*

viSaya.vAsitA:

*wearing the scope of the senses *

maitri*.Ad*i.bhAvanA.nAmnIm

*then the feelings like friendship *

gRhANa amala.vAsanAm

*grasping such is a pure vAsanA.*

.

*vwv.1987/20. Having renounced at first the dark desires steeped in objects
of sense, take hold of the stainless desire called the feeling of
friendship (or kindness) and the like.

*m.20 In the beginning discard all ‘tāmasic’ vāsanās. In their place pick
up good ‘vāsanas; like friendliness.

*sv.20 Give up all notions, even those of liberation. First, by the
cultivation of good relationships like friendship, give up tendencies and
notions which are gross and materialistic.

*vlm.20. Forsake first your foul (tAmasi) desires, and then be freed from
your desire of worldly possessions; foster your better wishes next, and at
last incline to your pure and holy leanings.

*the dark tAmasic vAsanA is first cast.off. Wearing the scope*

*of the senses, there are feelings*

*like friendship,..of the sort that grasping them is a pure vAsanA. *

ताम् अप्य् *अ*न्तः परित्यज्य ता*bhir **व्य*वह*र**nn **अ*पि ।

tAm api_anta: parityajya tAbhi:_vyavaharan_api |

अन्तः शान्त.समस्त.ईहो भव चि*न्.मा*त्र.वासनः ॥४।५७।२१॥

anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|21||

.

tAm api_anta: parityajya

*Even having quite.forsaken that (f.) within *

tAbhi:_vyavaharan.n_api* even carrying.on with them (f.) *

anta:* within, *

zAnta.samasta.Iha: *quiet=all.business, making total peace your business,*

bhava *cit.*mAtra.vAsana: *let your vAsanA be measured cit.Consciousness.*

*vwv.1988/21. Having renounced even that (desire for mere Consciousness)
which is accompanied by the mind and the intellect, renounce that by which
you give up (such desire), having steady and deep contemplation on the
residual Reality.

*m.21 Send even these and become quiet at heart. Become one with
transcendent ‘vāsana’.

*vlm.21. After having conducted yourself with your pure desires, get rid of
these even at the end; and then being freed from all desires, be inclined t

*a:_*and united with your intellect: (i. e. knowing all and longing for
nothing).

ताम् अप्य् अथ परित्यज्य ता*bhir **व्य*वह*rann **अ*पि ।

tAm api_atha parityajya tAbhi:_vyavaharan* api |

अन्तः शान्त.समस्त.ईहो भव चिन्.मात्र.वासनः ॥४।५७।२२॥

anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|22||

.

*having forsaken even that*

*even dealing.with those*

*you are settled at.Peace within*

*.*

*so let your **vAsanA.Imprint be seen as merely Consciousness*

*.*

tAm api_atha parityajya tAbhi:_vyavaharan* api | anta: zAnta.samasta.Iha:

bhava cit.mAtra.vAsana:

.

*j*d.*22 . tAm api atha parityajya . *that (f.) too next forsaking *tAbhi:
vyavaharan api . *even dealing.with those (f.) *anta: zAnta.samasta.Iha: .
within peace.entire*.a*ffairs . *entirely at.Peace within *bhava
*cit.*mAtra.vAsana:
. *let your **vAsanA.Imprint become Consciousness only. *

*vwv.1989/22 Then, having renounced even that (desire for mere
Consciousness) which is accompanied by them mind and the intellect,
renounce that by which you give up (such desire), having steady and deep
contemplation on the residual Reality.

*vlm.22. Then renounce your intellectual propensity, together with your
mental and sensible proclivities; and lastly having reached to the state of
staid tranquillity, get rid of your mind also in order to set yourself free
from all other desires.

*sv.22.26 ... When even the notion of the ego.sense has ceased, you will be
like the infinite space.

चि*n.**म*यः कलना.काल.प्रकाश.तिमिर.आदिकम् ।

cit.maya: kalanA.kAla.prakAza.timira.Adikam |

वासनाम् वासितारम् च प्राण.स्पन्दन.पूर्वकम् ॥४।५७।२३॥

vAsanAm vAsitAram ca prANa.spandana.pUrvakam ||4|57|23||

.

*a chin.maya chit.construct*

*is*

*a bit of impulse in time, of light or darkness*

*.*

*it's a **vAsanA habit worn by its wearer*

*vibrant with the prAnic Airs*

*.*

cinmaya: kalanA.kAla.prakAza.timira.Adikam | vAsanAm vAsitAram ca

prANa.spandana.pUrvakam *.*

*. *

*vwv.1990.91/23.24. Virtuous One! Full of Consciousness, having given up,
even with the roots, grasping of sense.perceptions, time, light, darkness
and the like, desire and the desirer, attended with the movement of prAna,
you become one with a calm intellect placid as the sky. May you be such an
honored one!

*vlm.23. Be an intellectual being, and continue to breathe your vital
breath (as long as you live); but keep your imagination under control, and

take into n*a:_*account the course of time, and the revolution of days and

nights.

*m.23 All are transcendent (in character) ideation, thoughts, time, light,
darkness, vāsanās.

*sv.22.26 ... When even the notion of the ego.sense has ceased, you will be
like the infinite space.

*j*d.*23 . *cit.*maya: . *a cit.construct *is
kalanA.kAla.prakAza.timir*a.A*dikam
. an impulse.time.light.dark.&c thing . *a bit of impulsive time, of light
or darkness *vAsanAm vAsitAram ca . *the vAsanA and its wearer
*prANa.spandana.pUrvakam
. *endowed with prAnic vibration.*

स.मूलम् अपि संत्यक्त्वा व्योम.सौम्य.प्रशान्त.*धीः* ।

sa.mUlam api saMtyaktvA vyoma.saumya.prazAnta.dhI: |

*yas **त्व*म् भवसि स*d.**बु*द्धे स भवान् अस्तु सत्.कृतः ॥४।५७।२४॥

ya:_tvam bhavasi sat.buddhe sa* bhavAn astu sat.kRta: ||4|57|24||

.

sa.mUlam api saMtyaktvA vyoma.saumya.prazAnta.dhI: *– *ya*:_*tvam bhavasi

sad.buddhe sa bhavAn_astu sat.kRta:

.

*vwv.1990.91/23.24. Virtuous One! Full of Consciousness, having given up,
even with the roots, grasping of sense.perceptions, time, light, darkness
and the like, desire and the desirer, attended with the movement of prAna,
you become one with a calm intellect placid as the sky. May you be such an
honored one!

*vlm.24. Forsake your desire for the objects of sense, and root out your
sense of egoism, which is the root of desire. Let your understanding be
calm and quiet, and you will be honoured by all.

*sv.22.26 Give up all desires and contemplate the nature (or notion) of
cosmic consciousness. Even this is within the realm of ideation or thought.
Hence, give this up in due course. Rest in what remains after all these
have been given up. And, renounce the renouncer of these notions. When even
the notion of the ego.sense has ceased, you will be like the infinite space.

*m.24 Cast of all these from their roots. Become on with sweet quickness.
Become thus a person of great honour.

हृदयात् सम्परित्यज्य सर्वम् एव महाम*तिः* ।

hRdayAt sam.parityajya sarvam eva mahAmati: |

*yas **ति*ष्ठति गत.व्य*ग्र**H* स मु*ktaH* परमेश्वरः ॥४।५७।२५॥

ya:_tiSThati gata.vyagra: sa* mukta: paramezvara: ||4|57|25||

.

hRdayAt samparityajya sarvam eva mahAmati: ya*:_*tiSThati gata.vyagra: sa

mukta: paramezvara:

.

*vlm.1992/25. That high.minded one who remains unbewildered, having
renounced quite everything from the heart, is liberated He is the Supreme Go

*d.*

*vlm.25. Drive away all feelings and thoughts from your heart and mind; for

he that is free from anxieties, is superior t*a:_*all, (who labour under

anxious thoughts and cares).

Clearing the Heart of everything, the Great Thinker now takes his rest,

free from confusion: for he is the free Supreme Ishvara Lor*d.*

*sv.22.26 Give up all desires and contemplate the nature (or notion) of
cosmic consciousness. Even this is within the realm of ideation or thought.
Hence, give this up in due course. Rest in what remains after all these
have been given up. And, renounce the renouncer of these notions. When even
the notion of the ego.sense has ceased, you will be like the infinite space.

= hRdayAt samparityajya sarvam eva mahAmati: | ya: tiSThati gata.vyagra: sa
mukta: paramezvara: >...< Comm ¶ hRdayAt From the Hrdaya Heart
samparityajya sarvam renouncing everything eva mahAmati: thus the
Great.Mind ya: tiSThati who abides gata.vyagra: free from confusion sa

mukta: paramezvara: he is the free Supreme Ishvara Lor*d.*

vyagra a. not attending t*a:_*any one partic. point (opp. to <ekAgra>),

distracted, inattentive; bewildered, agitated, excited, alarmed; diverted
from everything else, intent on, engrossed by, eagerly occupied with or
employed in (instr. loc., or comp.; sometimes said of hands and fingers);
tottering, unsteady, exposed to dangers (see <avy>); being in motion (as a

wheel) bhp.; m. N. of viSNu; vyagram in*d.* in an agitated manner, with

great excitement; tA f. intense occupation, eagerness, intentness (ifc.);
perplexity, confusion MW.; tva n. distraction; confusion, agitation; (ifc.)
intentness on Kull. on mn.8. 65; puraMdhri.varga a. having companies of
matrons zealously occupied MW.; manas a. perplexed or bewildered in mind;
hasta a. having the hands occupied with (comp.) samparityaj samparityaj

sam.pari>tyaj P. samparityajati, t*a:_*abandon, desert, leave r.

समाधिम् अथ कर्माणि मा करोतु करोतु वा ।

samAdhim atha karmANi mA karotu karotu vA |

हृदयेन_अस्त.सर्व.आ*stho **मु*क्त एव_उत्तम.आशयः ॥४।५७।२६॥

hRdayena_asta.sarva.Astha:_mukta* eva_uttama.Azaya: ||4|57|26||

.

samAdhim atha

Then to the sameness of samAdhi karmANi mA karotu karotu vA without doing

works or doing them hRdayena by the Heart asta.sarv*a.A*stha: all securely

set like the sunset mukta eva only when Free

uttama.Azaya: the Final Resort Ultimate Abode

.

*vwv.1993/26. Let him perform or not perform works as also absorption in
the Supreme Spirit (or samAdhi). The one who has given up all efforts (or
hopes) by the mind has (reached) the highest abode and is already liberated

*m.26 There will be no inclinations or desires in the heart of a person
with a perfect heart. Such a one is liberated He is always in a state of
equilibrium (sāmadhi) whether he is performing works or not.

*vlm.26. Let a man practice his hybernation or other sorts of intense
devotion or not, he is reckoned to have obtained his liberation, whose
elevated mind has lost its reliance on worldly things.

*AB. … astA nirasthA: sarvA AsthA: prAg*.u*ktAbhimAnAdhyAsA yena sa: ||4|57|

Then in the sameness of samAdhi, without doing works

or even doing them, by Heart,

all is securely settled Then he is Free, in the Last Abode.

नैष्कर्म्येण न तस्य अर्थ:_न तस्य अर्थो ऽस्ति कर्मभिः ।

naiSkarmyeNa na tasya_artha:_na tasya_artha:_asti karmabhi: |

न समाधान.जप्याभ्याम् यस्य निर्वासनम् मनः ॥४।५७।२७॥

na samAdhAna.japyAbhyAm yasya nir.vAsanam mana: ||4|57|27||

.

naiSkarmyeNa na tasya artha: *his goal is not got by inaction *

na tasya artha: asti karmabhi: *his goal is not through works *

na samAdhAna.japyAbhyAm *not meditation and prayers *

yasya nirvAsanam mana: *of whom_manas the Mind is without vAsanAs*

*.*

*vwv.1994/27. For him whose mind is desireless, there is no purpose
(served) by actions; nor by deep contemplation and muttered prayers.

*m.27 For one whose mind is free (and bereft) of vāsanas,no purpose is
served by not doing any works, or by involving in works or even by
practices of ‘japa’ etc.

*sv.27.31 ... whether he continues to live an active life or whether he
rests in contemplation all the time. To him neither action nor inaction is
of any use.

*vlm.27. The man devoid of desires, has no need of his observance or
avoidance of pious acts; the freedom of his mind from its dependence on
anything, is sufficient for his liberation.

He gets his goal, but it is not by inaction; and yet his goal

is not through works, not meditation and prayer..one for whom Manas

the Mind is without vAsanAs.

विचारितम् अलम् शास्त्रम् चिरम् उद्ग्राहितम् मि*थ**H* ।

vicAritam alam zAstram ciram ud.grAhitam mitha: |

संत्यक्त.वासना*d **मौ*ना*d **ऋ*ते न_अ*sty **उ*त्तमम् पदम् ॥४।५७।२८॥

saMtyakta.vAsanAt_maunAt Rte na_asti_uttamam padam ||4|57|28||

.

na asti uttamam padam *is not the highest state *

vicAritam alam zAstram – *having studied this shAstra *

ciram udgrahitam mitha: *for.long taken.up in.vain *

Rte saMtyakta.vAsanAt maunAt *without rejecting the **vAsanA.Imprint.s in
mauna Silence *

na asti uttamam padam . *there is no Supreme State*

*.*

*m.28 We have studied all scriptures. We have imported knowledge in them
for a long time. But all is in vain. There is nothing better than the
silence achieved by casting off vāsanas. That state of silence is the
perfect state.

*vlm.28. A man may have well studied the Sástras, and discussed about them
in mutual conversation; yet he is far from his perfection, without his
perfect inappetency and taciturnity.

However long the study of this zAstra, if it's taken*.u*p

vainly, without forsaking.of the vAsanAs in the silence

of mauna—

there's no Supreme State.

#grah . #*udgrah . *Among the many prepositional uses of the root it is the

two with ud that are worthy of note. In both these the form is udgrAhita.

While in one: <parN*a.u*Taj*a.a*gra.vizrAnta.zuk*a.u*dgrAhita.zAstra.dRk>

fm7181.014 the meaning is "uttered", "pronounced", "expressed"; in the
other: <vicAritam alam zAstram ciram ud.grAhitam mitha:> fm4057.028 . the
meaning is "thoroughly grasped" "rightly understood". . Satya Vrat.

दृष्टम् द्रष्टव्यम् अखिलम् भ्रान्त्वा भ्रान्त्वा दि*zo **द*श ।

dRSTam draSTavyam akhilam bhrAntvA bhrAntvA diza:_daza |

ज*नाः* कतिपया एव यथाव*stv.**अ*वलोकिनः ॥४।५७।२९॥

janA: katipayA* eva yathAvastu.avalokina: ||4|57|29||

.

dRSTam draSTavyam akhilam . *having seen everything worth seeing *bhrAntvA
bhrAntvA . *wandering after wandering *dizo daza . *this way and that *janA:
katipayA: eva . *some people are indeed *yathA avastu*.a*valokina: . *as
unreal.beholders*

*. *

*m.29 I have roamed around in all directions all over this universe. There
are only few who have seen the real thing.

*vlm.29. There are men who have examined every thing and roved in all parts
of the world; yet there are few among them that have known the truth.

*j*d.*29 . dRSTam draSTavyam akhilam . *having seen everything worth seeing
*bhrAntvA bhrAntvA . *wandering after wandering *dizo daza . *this way and
that *janA: katipayA: eva . *some people are indeed *yathA avastu*.a*valokina:
. *as unreal.beholders. *

यद् यद् आलोक्यते किम्चित् कश्चिद् यत् तन् न विद्यते ।

yat_yat_Alokyate kimcit ka:cit_yat_tat_na vidyate |

ईप्सित.अनीप्सिताद् अन्यत् न तत्र यतते जनः ॥४।५७।३०॥

Ipsita.anIpsitAt anyat na tatra yatate jana: ||4|57|30||

.

ya*d.*yad Alokyate . *whatever appears *

*kimc*i*t_*kazci*t_*yat – *what is something or other *

tan_na vidyate . *that is not known *

Ipsit*a.a*nIpsitA*t_*anyan . *other than the wished and the unwished *

na tatra yatate jana: . *a person makes no effort there.*

*m.30 Few people who perceive a little perhaps try for it. But do not come
to realize it. People try only for their likes and dislikes.

*sv.27.31 He who has thus renounced everything from his heart, he indeed is
the supreme Lord, whether he continues to live an active life or whether he
rests in contemplation all the time. To him neither action nor inaction is
of any use.

*vlm.30. Of all things that are observed in the world, there is nothing
among them which may be truly desirable, and is to be sought after by the
wise.

*j*d.*30 . ya*d.*yad Alokyate . *whatever appears
kimc*i*t_*kazci*t_*yat – *what
is something or other *tan_na vidyate . *that is not known *Ipsit*a.a*
nIpsitA*t_*anyan . *other than the wished and the unwished *na tatra yatate
jana: . *a person makes no effort there.*

ये केचन सम्आरम्भा ये जनस्य क्रियाक्रमाः ।

ye ke.cana sam.ArambhA* ye janasya kriyAkramA: |

ते सर्वे देह.मात्र.अर्थम् आत्म.आर्थम् न.तु किम्चन ॥४।५७।३१॥

te sarve deha.mAtra.artham Atma.Artham na.tu kimcana ||4|57|31||

.

ye ke.cana samArambhA:

*Whatever the undertakings *

ye janasya kriyA*.A*kramA: whosever the duties

te sarve deha.mAtr*a.a*rtham they are all body.extent=purpose for the
body's sake

Atm*a.a*rtham na.tu *kimc*ana

for the sake of the self, not even a bit.

*m.31 Whatever a few do (when following scriptural rites), even those serve
the purposes of body and nothing else.

*vlm.31. All this ado of the world, and all the pursuits of men, tend only
towards the supportance of the animal body; and there is nothing in it,
leading to the edification of the rational soul.

*sv.27.31 He who has thus renounced everything from his heart, he indeed is
the supreme Lord, whether he continues to live an active life or whether he
rests in contemplation all the time. To him neither action nor inaction is
of any use.

Whatever the undertakings may be,

whose.ever the duties,—

they are all

for the body's sake..for the sake of the self,

not even a bit.

पाताले ब्रह्म.लोके च स्वर्गे च वसुधा.तले ।

pAtAle brahma.loke ca svarge ca vasudhA.tale |

व्योम्नि कतिपया एव दृश्यन्ते दृष्ट.दृष्टयः ॥४।५७।३२॥

vyomni katipayA* eva dRzyante dRSTa.dRSTaya: ||4|57|32||

.

pAtAle . *in pAtAla.Hell *

brahma.loke ca . *and in the world of brahmA *

svarge ca . *and in (indra's) svarga.Heaven *

vasudhA.tale . *on the plentiful earth *

vyomni . *in the spacious sky *

katipayA eva dRzyante dRSTa.dRSTaya: .

*there are seen certain sights to be seen.*

in hell, in the world of brahmA, in indra's heaven, on the earth,

and in the spacious sky there are everywhere certain sights to see.

*m.32 Very few in netherworlds, in heavens, in Brahmaloka and on earth,
have seen what is to be seen (i.e. self).

*vlm.32. Search all over this earth, in heaven above and in the infernal
regions below; and you will find but few persons, who have known what is
worth knowing. (The true nature of the soul and that of God, is unknown t

*a:_*all finite beings every where).

*j*d.*32 . pAtAle . *in pAtAla.Hell *brahma.loke ca . *and in the world of
brahmA *svarge ca . *and in (indra's) svarga.Heaven *vasudhA.tale . *on the
plentiful earth *vyomni . *in the spacious sky *katipayA eva dRzyante
dRSTa.dRSTaya: . *there are seen certain sights to be seen.*

इदम् हेयम् उपादेयम् इदम् इ*ty **अ*स*d.**उ*त्थितौ ।

idam heyam upAdeyam idam iti_asat.utthitau |

निश्चयौ गलितौ यस्य ज्ञस्य असा*v_**अ*ति.दुर्लभः ॥४।५७।३३॥

nizcayau galitau yasya jJasya_asAu_ati.durlabha: ||4|57|33||

.

idam heyam – *this is OK *

upAdeyam idam – *this is not OK *

iti *. so *

asad*.u*tthitau – *two unreals have arisen *

nizcayau galitau

yasya jJasya *– for one who is a Knower *

asau ati.durlabha: . *it is very hard to get**. *

*vlm.33. It is hard to have a wise man, whose mind is devoid of its firm
reliance on the vanities of the world; and freed from its desire or disgust
of something or others, as agreeable or disagreeable to its state.

*m.33 With false notions like ‘this is agreeable, this is disagreeable’,
arising people are slipping on proper beliefs. To get a person of knowledge
is extremely difficult.

*sv.33.34.35 This world of diverse names and forms is composed of the
desirable and the undesirable! For these people strive, but for
self.knowledge no one strives. Rare are the sages of self.knowledge in the
three worlds.

गल् #gal .> #*galita.* . dropped, oozed, trickling amar • fallen down or

off, loosed bhp.&c • lost, perished, decayed ragh.&c • waning (as the moon)
varbR •• for #gAlita, (liquefied, melted) W.

करोतु भुवने राज्यम् विशत्व् अम्भोदम् अम्बु वा ।

karotu bhuvane rAjyam vizatu_ambhodam ambu vA |

न_आत्म.लाभा*d **ऋ*ते ज*न्तुः* विश्रान्तिम् अधिगच्छति ॥४।५७।३४॥

na_Atma.lAbhAt_Rte jantu: vizrAntim adhigacchati ||4|57|34||

.

karotu bhuvane rAjyam vizatu_ambhodam ambu vA | na_Atma.lAbhAt_Rte jantu:

vizrAntim adhigacchati

.

*whether*

*he is a king on earth*

*or*

*roves the clouds and waters like a god*

*without attainment of the Self*

*he does not find Repose*

*. *

*vlm.34. A man may be lord of the world, or he may pierce through the
clouds and pry in heaven (by his Yoga); yet he can not enjoy the solace of
his soul without his knowledge of it.

*j*d.*34 . karotu bhuvane rAjyam . *let him rule on earth a kingdom *vizatu
ambhodam ambu vA . *or pervade the clouds or the water {as a deity} *Rte
Atma.lAbhAt jantu: . *without Self.getting, a person *na vizrAntim
adhigacchati . *not to repose attains. *

ये महा.मतयः सन्तः शू*rAz **च*_इन्द्रिय.शत्रुषु ।

ye mahA.mataya: santa: zUrA:_ca_indriya.zatruSu |

जन्म.ज्वर.विनाशाय त* उ*पास्या महाधियः ॥४।५७।३५॥

janma.jvara.vinAzAya ta* upAsyA* mahAdhiya: ||4|57|35||

.

ye mahA.mataya: santa: zUrAz ca *those who are Great Mati minds and heroes *

indriya.zatruSu *foes of the senses *

janma.jvara.vinAzAya *for the destruction of the fever of birth *

te upAsyA: mahAdhiya: *they are worshipful great minds *

.

*m.35 The saints and great warriors, who have conquered the senses are
worthy of worship by great minds. These warriors have eliminated the fever
of cyle of births.

*vlm.35. I venerate those highminded men, who have bravely subdued their
senses; it is from them that we can have the remedy to remove the curse of
our repeated births. (It is by divine knowledge alone that we can avoid the
doom of transmigration).

*sv.33.34.35 This world of diverse names and forms is composed of the
desirable and the undesirable! For these people strive, but for
self.knowledge no one strives. Rare are the sages of self.knowledge in the
three worlds.

सर्वत्र पञ्च.भूतानि षष्ठम् किम्चिन् न विद्यते ।

sarvatra paJca.bhUtAni SaSTham kimcit_na vidyate |

पाताले भूतले स्वर्गे रतिम् एतु क्व धीर.धीः ॥४।५७।३६॥

pAtAle bhUtale svarge ratim etu kva dhIra.dhI: ||4|57|36||

.

sarvatra paJca.bhUtAni SaSTham kimcit_na vidyate | pAtAle bhUtale svarge

ratim etu kva dhIra.dhI:

.

*everything is made of five Elements*

*a sixth is not.at.all known*

*in any hell or earth or heaven*

*:*

*does a a serious thinker look for pleasure there*

*?*

*vlm.36. I see every place filled by the five elements, and a sixth is not

to be seen any where in the worl*d.* Such being the case every where, what

else can I expect to find in earth or heaven or in the regions below.

*m.36 Beyond the five fundamental elements, there is no sixth element in
all the worlds. Then in what will a strong and wise person of intellect
take interest?

*sv. One may be an emperor of the world or the king of heaven; but all
these are only composed of the five elements! It is a pity that people
indulge in such colossal destruction of life for these petty gains. Shame
on them.

युक्त्या वै चर*to **ज्ञ*स्य संसारः_गोष्पद.आकृतिः ।

yuktyA vai carata:_jJasya saMsAra:_goSpada.AkRti: |

दूर.संत्यक्त.युक्ते:_तु महा.मत्त.अर्णव.उपमः ॥४।५७।३७॥

dUra.saMtyakta.yukte:_tu mahA.matta.arNava.upama: ||4|57|37||

.

yuktyA vai carata:

jJasya *. of the Knower *

saMsAra: goSpad*a.A*kRti: *. saMsAra looks like a cowprint in the pasture *

dUra.saMtyakta.yukte: tu

mahA.mattA*.a*rNav*a.u*pama: . *like a great ocean of pleasure.*

*m.37 This world is like and of the size of the heel of cow for a jnani,
who conducts himself properly (guided by scriptures). For one who is
indifferent to propriety (and scriptures) this world is a great,
infatuative, and attractive ocean.

*vlm.37. The wise man relying on his own reason and judgment, outsteps the
abyss of this world, as easily as he leaps over a ditch; but he who has
cast aside his reason, finds it as wide as the broad ocean. (The original
word for the ditch is gospada "the cove of a cows hoof" a cul.de.sac).

http://4.bp.blogspot.com/_zBHcKCIJxd8/SU4QNzbcg4I/AAAAAAAAAmI/gNMM3X04rE8/s400/4012810.lg.jpg

<http://4.bp.blogspot.com/_zBHcKCIJxd8/SU4QNzbcg4I/AAAAAAAAAmI/gNMM3X04rE8/s400/4012810-lg.jpg>

कदम्ब.गोलकैस् तुल्यम् ब्रह्माण्डम् स्फार.चेतसः ।

kadamba.golakai:_tulyam brahmANDam sphAra.cetasa: |

किम् प्रयच्छति किम् भुङ्क्ते प्रा*प्ते **'*स्मिन् सक*ले **'*पि सः ॥४।५७।३८॥

kim pra.yacchati kim bhuGkte prApte_asmin sakale_api sa: ||4|57|38||

.

kadamba.golakai: tulyam *like a round Kadamba blossom *

brahmANDam *the Cosmic Egg *

sphAra.cetasa: *of extending awareness *

kim prayacchati *how does he produce *

kim bhuGkte *how enjoy *

prApte asmin_sakale api sa: *though he has got it all ...*

.

that round Kadamba blossom, the brahmANDa, the Brahmanic Egg

of extending awareness..how

would one produce it, or enjoy it, although he has got it all?

*m.38 What use is it for a person of vast mind and consciousness, even if
he gets the entire universe? The universe for him is like a small ‘kadamba’
fruit. What will he enjoy even if everything of that fruit is given to him?

*vlm.38. The man of enlightened understanding, looks upon this globe of the
earth, as the bulb of a Kadamba flower, round as an apple or a ball, teres
atque rotundus; he neither gives nor receives nor wants of aught in this

worl*d.*

एतद् अर्थम् अबुद्धीनाम् यन् महा.समर.क्रियाः ।

etat_artham abuddhInAm yat_mahA.samara.kriyA: |

तन् मन्ये राम धिक्.कार्यम् द्वन्द्व.लक्ष.क्ष*yAv **अ*हम् ॥४।५७।३९॥

tat_manye rAma dhik.kAryam dvandva.lakSa.kSayau_aham ||4|57|39||

.

etat_artham abuddhInAm

... this goal of the unintelligent

yan_mahA.samara.kriyA: which is the work of great battles,

tan_manye rAma I think it is, rAma,

dhik.kAryam a cursed activity

dvandva.lakSa.kSay*a.A*vaham

producing a thousand destructive dualities.

*m.39 O Rāma, people engage in fierce wars for that purpose. In my opinion
such was, in which millions die, are contemptible.

*sv.36.37.38.39 ...It is a pity that people indulge in such colossal
destruction of life for these petty gains. Same on them.

*vlm.39. Yet fie for the foolish that fight for this mite of the earth, and
wage a warfare for destruction of millions of their fellow creatures.

It is a goal for the stupid, the work of many battles, and

I think it is, rAma, a cursed

activity producing a thousand deadly dualities.

कल्प.मात्रेण कालेन सुमहा.पेलव.उदरे ।

kalpa.mAtreNa kAlena sumahA.pelava.udare |

तस्मिन्_अपि हि *yo **ना**श**H* सर्वान्_चिर.महाधियाम् ॥४।५७।४०॥

tasmin_api hi ya:_nAza: sarvAn_cira.mahAdhiyAm ||4|57|40||

.

kalpa.mAtreNa kAlena . *with time, to the extent of a kalpa *

su.mahA.pelav*a.u*dare

tasmin.n_api hi yo nAza:

sarvAn cira.mahAdhiyAm *. . *

*m.40 Even the destruction, that occurs in the fragile and delicate stomach
(of Brahma) at the time of dissolution, is due to the impatience of that
(Brahma) of tremendous mental power.

*vlm.40. What, if any one is to live and enjoy the blessings of this world
for a whole Kalpa when, he can not escape the sorrow, consequent on the
loss of all his friends during that period.

*sv.40.49 None of these engages the attention of the sage, because he is
equipped with self.knowledge. He is established in that supreme seat to
which the sun and the moon have na:_access (the susumna?).

आत्म*no **ज्ञ*स्य सर्ग.आ*देः**_**य*न् मनाग् अपि न_उद्गतम् ।

Atmana:_jJasya sarga.Ade: yat_manAk_api na_udgatam |

तस्मिन् जगत्.त्रये प्राप्ते किम्चिद् आत्मा बली भवेत् ॥४।५७।४१॥

tasmin jagat.traye prApte kimcit_AtmA balI bhavet ||4|57|41||

.

since there is no arising of the cycle of Creation, then

even if the three worlds are got,

how does the knower of the Self become any more powerful?

Atmana: jJasya –

*for the Knower's Self *

sarg*a.A*de: .

*of Creation &c *

yat manAg api na udgatam –

*which is not.at.all arisen *

tasmin jagat.traye prApte –

*there when the three worlds are got *

*kimc*i*t_*AtmA balI bhavet –

*how does the Self become strong?*

*m.41 For one who knows the self, even creations are not born and not even
a little comes out of them. Then, even if the three worlds are given to him
he will not be strengthened even a little.

*vlm.41. He who has known the self, has no craving for heavenly bliss
within himself; because he knows his gain of all the three worlds, can
never conduce to the strengthening of his soul.

*sv.40.49 None of these engages the attention of the sage, because he is
equipped with self.knowledge. He is established in that supreme seat to

which the sun and the moon have n*a:_*access (the susumna?).

*j*d.*41 . Atmana: jJasya . *for the Knower's Self *sarg*a.A*de: . *of
Creation &c *yat manAg api na udgatam . *which is not.at.all arisen *tasmin
jagat.traye prApte . *there when the three worlds are got kimc*i*t_*AtmA
balI bhavet . *how does the Self become strong?*

इ*तः* शैल.श*तै**H*_व्याप्ता तथा_इ*तः*_जल.राशिभिः ।

ita: zaila.zatai:_vyAptA tathA_ita:_jala.rAzibhi: |

कियान् अस्य भुव:_दे*ह**H* येन_उदारम् प्रपूरयेत् ॥४।५७।४२॥

kiyAn asya bhuva:_deha: yena_udAram prapUrayet ||4|57|42||

.

ita: zaila.zatai: vyAptA

*hence pervaded by hundreds of mountains *

tathA ita: jala.rAzibhi:

*thus hence by water.drops *

kiyAn asya bhuva: deha:

*how much the body of the earth *

yena udAram prapUrayet

*with which it is abundantly overflowing *

*m.42This earth is full with mountains and waters. By getting such a body
(fully occupied) of earth, what will a jnani gain?

*vlm.42. But the avaricious are not content with all they have, and like
the body of this earth, is not full with all its hills and mountains and
surrounding seas. (The earth is never full with all its fullness).

*sv.40.49 None of these engages the attention of the sage, because he is
equipped with self.knowledge. He is established in that supreme seat to

which the sun and the moon have n*a:_*access (the susumna?).

*j*d.*42 . ita: zaila.zatai: vyAptA . *hence pervaded by hundreds of
mountains *tathA ita: jala.rAzibhi: . *thus hence by water.drops *kiyAn
asya bhuva: deha: . *how much the body of the earth *yena udAram prapUrayet
. *with which it is abundantly overflowing *

न तद् अस्ति जग*ty **अ*स्मिन् स.पाताल.सुर.आलये ।

na tat_asti jagati_asmin sa.pAtAla.sura.Alaye |

यत्_नाम_आत्मव*to **ज्ञ*स्य किम्चित् कार्यतरम् भवेत् ॥४।५७।४३॥

yat_nAma_Atmavata:_jJasya kimcit kAryataram bhavet ||4|57|43||

.

na ta*t_*asti

That is not

jagati_asmin in this world

sa.pAtAla+sur*a.a*/Alaye in the abode of hell and heaven

yan_nAma Atmavata: jJasya what is namely of the knower of Self

*kimc*i*t_*kAryataram bhavet

whatever is there more worthy to be done?

*m.43 There is nothing in these worlds that can be useful t*a:_*a jnani who

knows the self.

*vlm.43. There is nothing in this earth or in the upper and lower worlds,
which is of any use to the sage acquainted with spiritual knowledge.

*sv.40.49 None of these engages the attention of the sage, because he is
equipped with self.knowledge. He is established in that supreme seat to

which the sun and the moon have n*a:_*access (the susumna?).

एकताम् अनुयातस्य व्योमवत् विततस्य च ।

ekatAm anuyAtasya vyomavat vitatasya ca |

स्व.स्थस्य आत्मव*to **ज्ञ*स्य स्थितस्य आत्म*ny **अ*.चेत*सः* ॥४।५७।४४॥

sva.sthasya_Atmavata:_jJasya sthitasya_Atmani_a.cetasa: ||4|57|44||

.

ekatAm anuyAtasya

*for one who pursues Oneness *

vyomavat vitatasya ca

*and who's as extensive as the spacious sky *

svasthasya Atmavata: jJasya

*of the self of the Selflike knower *

sthitasya Atmani_a.cetasa:

*of his state of unawareness in himSelf ..*

*m.44 Attaining oneness, expanding himself as wide as the sky, a jnani who
knows the self, abides in the self in quiet (like one who is inconscient).

*vlm.44. The mind of the self.knowing sage, is one vast expanse like the
spacious firmament, it is tranquil and sedate and unconscious of itself.

*sv.40.49 None of these engages the attention of the sage, because he is
equipped with self.knowledge. He is established in that supreme seat to

which the sun and the moon have n*a:_*access (the susumna?).

*j*d.*44 . ekatAm anuyAtasya . *of one who pursues Oneness
*vyomava*t_*vitatasya
ca . *and who's as extensive as the spacious sky *svasthasya Atmavata:
jJasya . *of the self of the Selflike knower *sthitasya Atmani_a.cetasa: . *of

his state of unawareness in himSelf ..*

शरिर.जाल=नीहार.धूसरा शून्य.कोटरा ।

zarira.jAla=nIhAra.dhUsarA zUnya.koTarA |

शान्त.संसार.सुभगा त्रिलोकी.विपुलातटी ॥४।५७।४५॥

zAnta.saMsAra.subhagA trilokI.vipulAtaTI ||4|57|45||

.

*it is a foggy grey body.net <http://body.net> *

*an empty cave *

Anta.saMsAra.subhagA . *enjoying the peaceful saMsAra *

trilokI.vipul*a.A*taTI . *the vast extent of the three worlds. *

#dhUsara . grey; dust.

*m.45 These vast worlds are full of the fog of bodies in an empty chamber
full of dust. It appears charming with passive movement.

*vlm.45. It views the body as a network of veins and arteries, pale and
white as frost, and all cellular within.

*sv.40.49 None of these engages the attention of the sage, because he is
equipped with self.knowledge. He is established in that supreme seat to

which the sun and the moon have n*a:_*access (the susumna?).

*j*d.*45 . zarira.jAla=nIhAra.dhUsarA . *it (f.) is a foggy grey body.net
<http://body.net> *zUnya.koTarA . *an empty cave/hollow *zAnta.saMsAra.subhagA
. *enjoying the peaceful saMsAra *trilokI.vipul*a.A*taTI . *the vast extent
of the three worlds. *

स्फार.ब्रह्म.अमल.अम्भोधि.फे*नाः* सर्वे कुलाच*लाः* ।

sphAra.brahm*a.a*mal*a.a*mbhodhi.phenA:

*vast.Brahman.pure.ocean.foam *

sarve kulAcalA:

*all the mountain.ranges *

*cit.A*ditya=mahA*.A*bhAsa.mRgatRSNAjala.zriya:

*the cit.sun=great.phantasm/splendor=mirage.water=wonders =*

*m.46 In the vast, pure brahman sea of waters, these mountains are like
foam. In the great effulgence of the sun of consciousness, the oceans are
mere mirages.

*vlm.46. It sees the mountains floating as froth, on the surface of the
pellucid ocean of Brahma; it looks upon the intellect blazing as brightly
as the sun, over the mirage of existence.

*sv.40.49 None of these engages the attention of the sage, because he is
equipped with self.knowledge. He is established in that supreme seat to

which the sun and the moon have n*a:_*access (the susumna?).

*j*d.*46 . sphAra.brahm*a.a*mal*a.a*mbhodhi.phenA: .
*vast.Brahman.pure.ocean.foam
*sarve kulAcalA: . *all the mountain.ranges
cit.A*ditya=mahA*.A*bhAsa.mRgatRSNAjala.zriya:
. *the cit.sun=great.phantasm/splendor=mirage.water=wonders =*

आत्म.तत्त्व=महाम्भोधि=वीचयः सर्ग.राजयः ।

Atma.tattva=mahAmbhodhi=vIcaya: sarga.rAjaya: |

अन्.उत्तम.पद.अम्भोद.वृष्टयः शास्त्र.दृष्टयः ॥४।५७।४७॥

an.uttama.pada.ambhoda.vRSTaya: zAstra.dRSTaya: ||4|57|47||

.

Atma.tattva=mahA*.a*mbhodhi=vIcaya:

*... the Self.Thatness=great.ocean=waves *sarga.rAjaya: . *succession of
creations *anuttama.pad*a.a*mbhoda+vRSTaya: . *unsurpassed.state=ocean+spray
*zAstra.dRSTaya: . *zAstra.insights. *

*the ocean.waves of Self.Thatness*

*the succession of creations*

*the spray of the waves of that state .*

*such is the shAstraic Vision*

*.*

*m.47 Creations are waves in the great sea of self.nature. The perceptions
of scriptures are the downpour from the great clouds, called the Supreme
state.

*vlm.47. It finds the nature of the soul, to be as extensive as the vast
ocean, containing the creations as its billows; and it considers the
all.pervasive soul as a big cloud, raining down in showers of SAstras or
knowledge.

*j*d.*47 . Atma.tattva=mahA*.a*mbhodhi=vIcaya: . *... the
Self.Thatness=great.ocean=waves *sarga.rAjaya: . *succession of creations *
anuttama.pad*a.a*mbhoda+vRSTaya: . *unsurpassed.state=ocean+spray
*zAstra.dRSTaya:
. *zAstra.insights. *

चन्द्र.अग्नि.तपन.आलोका घट.काष्ठ.आदि.सन्नि*भा**H* ।

candra.agni.tapana.AlokA* ghaTa.kASTha.Adi.sannibhA: |

प्रकाशनी*yAz **चि**d.**रू*प.त्वि*So **म*ल.क*NAs **त*था ॥४।५७।४८॥

prakAzanIyA:_cit.rUpa.tviSa:_mala.kaNA:_tathA ||4|57|48||

.

candra.agni.tapana.AlokA: ghaTa.kASTha.Adi.sannibhA: | prakAzanIyA:

cit.rUpa.tviSa:_mala.kaNA:_tathA *.*

*. *

*lights that burn with moon.fire*

*—*

*illustrations like pots and wooden blocks*

*—*

*illuminations*

*—*

*cit.Consciousness glittering with form*

*these are spots of unclarity in*

*That*

*.*

*m.48 Just like light which shines on impure cells, the consciousness form
shines on all objects like moon, fire, their lights, pots, loss etc.

*vlm.48. The fire, moon and the sun, appear as the fuel in a furnace,
requiring to be lighted by the blaze of the intellect, as every opaque atom
in nature.

*sv.40.49 None of these engages the attention of the sage, because he is
equipped with self.knowledge. He is established in that supreme seat to

which the sun and the moon have n*a:_*access (the susumna?).

*j*d.*48 . candr*a.a*gni.tapan*a.A*lokA: . *moon.fire=burning+lights *
ghaTa.kASTh*a.A*di.sannibhA: . *examples like pots and wooden blocks **j*d.*48
. prakAzanIyA: . *illuminations cit.*rUpa=tviSa: .
*chit.form=agitation/brilliance
*mala.kaNA:_tathA . *thus/as That spots of unclarity bits of impurity *(Murthy:
impure cells)

एकताम् अनु.यातस्य व्योमव*d **वि*ततस्य च ।

ekatAm anu.yAtasya vyomavat_vitatasya ca |

स्वस्थस्य आत्मव*to **ज्ञ*स्य स्थितस्य आत्म*ny **अ*चेतसः ॥४।५७।४९॥

svasthasya_Atmavata:_jJasya sthitasya_Atmani_acetasa: ||4|57|49||

.

ekatAm anuyAtasya *. of someone pursuing ekatA.Oneness *

vyomava*t_*vitatasya ca svasthasya Atmavata: jJasya sthitasya

Atmani *. in the self *a.cetasa: *. without affective feeling*

*. *

*m.49 Humans, gods and titans move about in this world.forest enjoying
their desired pleasures. They are with their selves (but they ignore them).

*vlm.49. All embodied souls of men, gods and demigods, rove in the
wilderness of the world, for feeding upon their fodder of food, as the deer
graze in their pasturage.

http://vinotecalondon.files.wordpress.com/2008/11/random.4591.jpg

<http://vinotecalondon.files.wordpress.com/2008/11/random-4591.jpg>

अस्थि.खण्ड.अर्ग*ला मू*र्ध्न.पिधानाः स्नायु.शृङ्ख*लाः* ।

asthi.khaNDa.argalA*_mUrdhna.pidhAnA: snAyu.zRGkhalA: |

जगद्*.**देहा ज*र*j.**जी*व.रक्त.मांस.असमुद्ग*काः* ॥४।५७।५०॥

jagat.dehA*_jarat.jIva.rakta.mAMsa.asamudgakA: ||4|57|50||

.

they're

bone.button=bolted

pate.lidded

sinew.fettered

world.embodiments in the aging Living Jîva,..

a bowl of blood pudding.

अस्थि.खण्ड=अर्गलाः bone.bits=bolted मूर्ध्न.पिधानाः pate.lidded

स्नायु.शृङ्खलाः sinew.fettered जगद्.देहाः world.bodies

जरज्.जीव=रक्त.मांस+असमुद्गकाः

aging.jîva=blood.meat+containers. 50.

*m.50.51. These age smitten beings of the world are mere caskets of flesh
and blood, bound by bones, nerves and such. These are like puppets thrown
around for the recreation and entertainment of children.

*vlm.50. The world is a prison house, where every one is a prisoner with
his toilsome body. The bones are the latches of this dungeon, the head is
its roof, and the skin its leather; and the blood and flesh of the body,
are as the drink and food of the imprisoned

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains
or the pleasures of the entire universe.

वनमाला.मृगा मु*ग्धा**H* पुर.संचार.संस्थितौ ।

vanamAlA.mRgA* mugdhA: pura.saMcAra.saMsthitau |

बाल.बुद्धि.विनोदाय योजि*ताः*_चर्म.पुत्रिकाः ॥४।५७।५१॥

bAla.buddhi.vinodAya* yojitA:_carma.putrikA: ||4|57|51||

.

vanamAlA.mRgA . *garlanded beasts *mugdhA: . *silly asses
*pura.*saMc*Ara.saMsthitau
. *in a city.roving state *bAla.buddhi.vinodAya . *with a child's
intellectual play *yojitA: . *involved *carma.putrikA: . *leather dolls.*

*m.50.51. These age smitten beings of the world are mere caskets of flesh
and blood, bound by bones, nerves and such. These are like puppets thrown
around for the recreation and entertainment of children.

*vlm.51. Men were as dolls covered with skin for the amusement of boys, and
they are continually roving in quest of sustenance, like the cattle running
towards their pasture grounds.

*j*d.*51 . vanamAlA.mRgA . *garlanded beasts *mugdhA: . *silly asses *pura.
*saMc*Ara.saMsthitau . *in a city.roving state *bAla.buddhi.vinodAya . *with
a child's intellectual play *yojitA: . *involved *carma.putrikA: . *leather
dolls.*

न_एवम्विध.उदार.मना मनाग् अपि महामतिः ।

na_evamvidha.udAra.manA manAk_api mahAmati: |

न *jJaz **च*लति भोग.ओ*ghair **म*न्द.वा*tair **इ*व_अच*ल**H* ॥४।५७।५२॥

na jJa:_calati bhoga.oghai:_manda.vAtai:_iva_acala: ||4|57|52||

.

na evaM.vidha.udAra.manA manAg.api mahAmati:

na jJa*:_*calati bhoga.oghai: . *a Knower is not moved by a horde of
pleasures *

manda.vAtai:_iva acala: . *like a mountain by gentle breezes.*

.

*m.52 Like mountains which remain unmoved by mild winds, a wise person of
virtue is not moved even a little by pleasures.

*vlm.52. But the high minded man is not of this kind; he is not moved by
worldly temptations, as the mountain is not to be shaken by the gentle
breeze.

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains
or the pleasures of the entire universe.

तस्मिन् किल पदे राम *jJas **ति*ष्ठति महा.उत्तमे ।

tasmin kila pade rAma jJa:_tiSThati mahA.uttame |

य*स्मिन्**_**च*न्द्र.अर्क.दे*श**H*_अपि न पातालम् इव स्थितिः ॥४।५७।५३॥

yasmin candra.arka.deza:_api na pAtAlam iva sthiti: ||4|57|53||

.

tasmin kila pade rAma jJa:_tiSThati mahA.uttame | yasmin
candra.arka.deza:_api

na pAtAlam iva sthiti:

.

*for in that state*

*rAma*

*the Knower rests in that most high state*

*where*

*it is rather the land of Moon and Sun*

*than some sort of** Hell*

*.*

*m.53 O Rāma, a jnani abides in that highest state of consciousness, where
even the effulgences of sun and moon are like dark shades of the
netherworlds.

*vlm.53. The truly great and wise man, rests in that highest state of
eminence; where the stations of the sun and moon, are seen as the nether
regions.

*j*d.*53 . tasmin_kila pade *. for in that state rAma *jJa: tiSThati mahA
*.u*ttame . *the Knower indeed, rAma, rests in that most high state *yasmin *.
where *candr*a.a*rka.deza: api *. it is rather the land of Moon and Sun *na
pAtAlam iva sthiti: *. not a state like Hell. *

यस्य आलोका*l **लो*कपालाः समालोकाः सु.वेदिनः ।

yasya_AlokAt_lokapAlA: samAlokA: su.vedina: |

शरीरम् पान्त्य् अयम् इव पश्यन् मू*ढा**H* क्षप.अर्णवे ॥४।५७।५४॥

zarIram pAnti_ayam iva pazyan mUDhA: kSapa.arNave ||4|57|54||

.

yasya AlokAt lokapAlA: samAlokA: su.vedina: zarIram pAnti ayam iva pazyan
mUDhA: kSapa.arNave

.

yasya AlokAl ... from whose light come AlokAt; AlokAn would make AlokAMl in
sandhi loka.pAlA: the World.Protectors the four corners of the world, a
title appropriated by emperors. samAlokA: bright with understanding,
su.vedina: well.knowers who are zarIram pAnti_ayam iva as.if nourishing

this body pazyan_mUDhA: fools see/knowing kSap*a.a*rNave in an ocean of

night

*m.54 When the highly knowledgeable people (people with knowledge of
truth), whose perception is same as the integral perception of the Lord of
world, identify themselves with the body, they are only drinking from the
sea of darkness.

*vlm.54. It is by the light of the Supreme Spirit, that all the worlds are
lighted, and the minds of all are enlighted But the ignorant are immerged
in the ocean of ignorance, and nourish their bodies only in disregard of
their souls.

...out.of whose Light,..the World.Protectors: bright with understanding,
good

scholars who act as.if nourishing this body, like fools seeking

to see in an ocean of night.

न केचन जगद्*.*भावास् *त*त्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na ke.cana jagat.bhAvA:_tattva.jJam raJjayanti_amI |

अप्य् अभ्यास.गताः स्फार.हृदयम् खम् इव_अम्बु*दा**H* ॥४।५७।५५॥

api_abhyAsa.gatA: sphAra.hRdayam kham iva_ambudA: ||4|57|55||

.

na ke.cana jagad.bhAvA:_tattvajJam raJjayanti_amI . *these world.becomings
have na:_attraction at.all for the Thatness.knower *

api_abhyAsa.gatA: sphAra.hRdayam . *for those given to Practice and the
expanse of Heart *kham iva ambudA: . *are like sky and clouds.*

*m.55.57. A knower of the nature of self rarely takes interest or takes
delight in the world.feeling. Moreover, a well trained mind is like a cloud
in the sky. Sky and cloud are not attached to each other. ...

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains
or the pleasures of the entire universe.

*vlm.55. No worldly good can allure the heart of the wise, who have tested
the vanity of temporal things; and no earthly evil can obscure their souls,
which are as bright as the clear sky which no cloud can darken.

...these world.events have n*a:_*attraction for the knower of Thatness,

for those given to Practice and the vast Heart are like clouds and sky.

*j*d.*55 . na ke.cana jagad.bhAvA:_tattvajJam raJjayanti_amI . *these

world.becomings have na:_attraction at.all for the Thatness.knower

*api_abhyAsa.gatA:
sphAra.hRdayam . *for those given to Practice and the expanse of Heart *kham
iva ambudA: . *are like sky and clouds.*

न केचन जगद्*.*भावास् *त*त्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na ke.cana jagat.bhAvA:_tattva.jJam raJjayanti_amI |

मर्कटा इव नृत्य*न्तः**_**गौ*री.लास्य.अर्थिनम् हरम् ॥४।५७।५६॥

markaTA* iva nRtyanta: gaurI.lAsya.arthinam haram ||4|57|56||

.

na ke.cana jagad.bhAvA:_tattvajJam raJjayanti_amI . *these world.becomings
have na:_attraction at.all for the Thatness.knower *markaTA iva
nRtyanta: . *like
dancing monkeys *

gaurI.lAsy*a.a*rthinam haram

.

*m.55.57. A knower of the nature of self rarely takes interest or takes
delight in the world.feeling. Moreover, a well trained mind is like a cloud
in the sky. Sky and cloud are not attached to each other. Further, Siva,
who is interested in the dance of pArvatI cannot be interested in a
monkey’s permabulate. It is also like a pearl , which has reflected many
images when outside, has got inside a pot.

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains
or the pleasures of the entire universe.

*vlm.56. No worldly pleasure can gladden the soul of the wise man, as the
dance of monkeys can give no joy to the heart of Hara, that delights in the
dancing of GaurÄ«.

These world.events have n*a:_*attrac

tion for the knower of Thatness,

#lAsya.m dancing , a dance (esp. accompanied with instrumental music and
singing) representing the emotions of love dramatically; the term #lAsya is
also applied to the #nAch [Nautch] dance of the Indian dancing girls ,
consisting chiefly of gesticulation with a shuffling movement of the feet
forwards and backwards , as invented by #pArvatî and opposed to the
boisterous masculine dance called #tANDava practised by Siva and his
followers.

न केचन जगद्.भा*वाः**_**त*त्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

These world.becomings have n*a:_*attraction at.all for the Thatness.knower

prAktana.pratibimba.zrI

like the formerly glorious gleaming of

ratnam kumbha.gatam yathA

a jewel got int*o *a pot.

*vlm.57. No earthly delight can have its seat in the heart of the wise, as
the sun.light is never reflected in a gem hidden under a bushel.

*m.55.57. A knower of the nature of self rarely takes interest or takes
delight in the world.feeling. Moreover, a well trained mind is like a cloud
in the sky. Sky and cloud are not attached to each other. Further, Siva,
who is interested in the dance of pArvatI cannot be interested in a
monkey’s permabulate. It is also like a pearl , which has reflected many
images when outside, has got inside a pot.

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains
or the pleasures of the entire universe.

These world.events have n*o *attraction for the knower of Thatness,

like the once.glorious glittering of a gem hidden in a pot.

व्रज.अर्पित.उपमम् असन्मयम् अम्बु.भङ्ग=

vraja.arpita.upamam asanmayam ambu.bhaGga=

तुङ्गम् तरङ्ग.कृत.बिम्बम् इव_अवलोक्य ।

tuGgam taraGga.kRta.bimbam iva_avalokya |

लोलाम् तत्_ईहित.सुखेषु रतिम् न याति

lolAm tat_Ihita.sukheSu ratim na yAti

तज्.*ज्ञः* कु.शैवल.लवे*Sv **इ*व राजहंसः ॥४।५७।५८॥

tat.jJa: ku.zaivala.laveSu_iva rAjahaMsa: ||4|57|58||

.

vraj*a.a*rpita.upamam -* - *

a=san.mayam -* - *

ambu-bhaGga-tuGgam -* - *

taraGga-kRta-bimbam iva avalokya - *like a wave-made=reflection
having-been-seen - *

lolAm ta*t_*Ihita-sukheSu ratim na yAti -* - *

tajjJa: ku-zaivala-laveSu_iva rAjahaMsa: *-*

*. *

*jd. #zaivala is prob. a misreading of #zevala, Blyxa weed

~Murty.58 The transient and fragile pleasures are like images on a wave and

full of unreality and falsehood. They do not interest a jnani. A king swan
in small pieces of ‘saivala’ plant.

*vlm.58. The material world appears as a solid rock to the stolid ignorant;

but it seems as the evanescent wave to the wise. The ignorant take a great
pleasure in the transitory enjoyments of the world; but the wise take them
to no account, as the swan disdains to look upon the moss of the lake.

.

*o**ॐm*

.

*next Canto: *

*fm4058*

+++

FM.4.57 AN UNANSWERED QUESTION 2.JA21.23

सर्ग ४.५७

sarga 4.57

राम उवाच ।

rAma uvAca |

सत्यम् एतत् त्वया ब्रह्मन् *यद्**_**उ*क्तम् सु.उक्ति.सुन्दरम् ।

सर्व.ईश्वरः सर्व.*गः**_**च* चि*न्.मा*त्रम् अमलम् पदम् ।

sarva.Izvara: sarva.ga:_ca cit.mAtram amalam padam |

स्थानम् भूवि वपु:_देव: सर्व.भूत.अन्तर.स्थि*तः* ॥४।५७।०२॥

sthAnam bhUvi vapu:_deva: sarva.bhUta.antara.sthita: ||4|57|02||

हृदयम्.गमताम् प्राप्तम् इदानीम् ब्रह्म मे विभो ।

hRdayam.gamatAm prAptam idAnIm brahma me vibho |

त्व*d.**उ*क्ति*भिर् य*था_अम्भोद.धारा*भिः**_**भू*भृद् अव्य*थ**H* ॥४।५७।३॥

tvat.uktibhi: yathA_ambhoda.dhArAbhi: bhUbhRt avyatha: ||4|57|3||

औदासीन्याद् अ.निच्छत्वान् न भुङ्क्ते न करोति च ।

audAsInyAt_a.nicchatvAt_na bhuGkte na karoti ca |

समग्र.आलोक.कारित्वा*त्**_**भु*ङ्क्ते देव: करोति च ॥४।५७।०४॥

samagra.Aloka.kAritvAt bhuGkte deva: karoti ca ||4|57|04||

किम्.*त्व् अ*यम् भगवन् स्फारः संशयः_मे हृदि स्थि*तः* ।

kim.tu_ayam bhagavan sphAra: saMzaya:_me hRdi sthita: |

तम् त्वम् छिन्धि गिरा ब्रह्मन् दीधित्या_इ*न्दु**r **य*था त*मः* ॥४।५७।५॥

tam tvam chindhi girA brahman dIdhityA_indu:_yathA tama: ||4|57|5||

इदम् सत् त*त्**_**इ*दम् वा_असद् अयम् *सो ऽ*हम् इदम् न.तु ।

idam sat tat_idam vA_asat ayam so aham idam na.tu |

अयम् ए*क**H* द्वितीयो ऽयम् इ*ty **आ*दि.कलनामयम् ॥४।५७।०६॥

ayam eka: dvitIya:_ayam iti_Adi.kalanAmayam ||4|57|06||

एकस्मिन् विद्यते ऽध्वान्ते नीहार इव भास्करे ।

ekasmin vidyate_adhvAnte nIhAra* iva bhAskare |

इदम् प्रथमम् एव_अच्छे कथम् आत्मनि संस्थितम् ॥४।५७।०७॥

idam prathamam eva_acche katham Atmani saMsthitam ||4|57|07||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

सिद्धान्त.काल एव_अस्य सम्प्रश्नस्य उत्तरम् स्थिरम् ।

siddhAnta.kAla* eva_asya sam.praznasya_uttaram sthiram |

कथयिष्यामि ते राम येन ज्ञास्यसि तत्त्व*तः* ॥४।५७।०८॥

kathayiSyAmi te rAma yena jJAsyasi tattvata: ||4|57|08||

मोक्ष.उपायस्य सिद्धान्तम् अ.सम्प्राप्य न राघव ।

mokSa.upAyasya siddhAntam a.samprApya na rAghava |

श्रोतुम् प्रश्न.उत्तरणि_एता*ny **अ*लम् यो*ग्यः*_भविष्यसि ॥४।५७।९॥

zrotum prazna.uttaraNi_etAni_alam yogya:_bhaviSyasi ||4|57|9||

कान्त.गीत.गिराम् राम तरु*णः**_**भा*जनम् यथा ।

kAnta.gIta.girAm rAma taruNa:_bhAjanam yathA |

प्रश्नानाम् उत्तम.उक्तीनाम् पुण्य.कृ*d.**भा*जनम् तथा ॥४।५७।१०॥

praznAnAm uttama.uktInAm puNya.kRt.bhAjanam tathA ||4|57|10||

वृथा भवति बालेषु यथा रागमयी कथा ।

vRthA bhavati bAleSu yathA rAgamayI kathA |

निरर्थक.अल्प.बोधेषु तथा_उदार.उदया कथा ॥४।५७।११॥

nirarthaka.alpa.bodheSu tathA_udAra.udayA kathA ||4|57|11||

क*smiMsh.**चित्**_**ए*व समये किम्चित् पुं*सः* विराजते ।

kasmin.cit eva samaye kimcit puMsa: virAjate |

फलम् आभाति वृक्षस्य शर*दि**_**ए*व न माधवे ॥४।५७।१२॥

phalam AbhAti vRkSasya zaradi_eva na mAdhave ||4|57|12||

उपदेश.गिरः*_**वृ*द्धे रञ्जना निर्मले पटे ।

upadeza.gira: vRddhe raJjanA nirmale paTe |

जग*न्ति**_**उ*दार.विज्ञान.कथा च_अधिगत.आत्मनि ॥४।५७।१३॥

jaganti_udAra.vijJAna.kathA ca_adhigata.Atmani ||4|57|13||

प्रश्नस्य अस्य उत्तरम् पूर्वम् लेश*तः*_कथितम् मया ।

praznasya_asya_uttaram pUrvam lezata:_kathitam mayA |

न विस्तरेण तेन_एतत् न ज्ञातम् भवता स्फुटम् ॥४।५७।१४॥

na vistareNa tena_etat na jJAtam bhavatA sphuTam ||4|57|14||

यदि त्वम् आत्मना_आत्मानम् अधिगच्छसि तम् स्वयम् ।

yadi tvam AtmanA_AtmAnam adhigacchasi tam svayam |

एतत् प्रश्न.उत्तरम् साधु जानासि_अत्र न संशयः ॥४।५७।१५॥

etat prazna.uttaram sAdhu jAnAsi_atra na saMzaya: ||4|57|15||

मया सिद्धान्त.काले तु प्राप्त.बोधे त्वयि स्थिते ।

mayA siddhAnta.kAle tu prApta.bodhe tvayi sthite |

वक्त*व्य**H*_विस्तरेण_एव साधो प्रश्न.उत्तर.क्र*मः* ॥४।५७।१६॥

vaktavya:_vistareNa_eva sAdho prazna.uttara.krama: ||4|57|16||

जाना*ty **आ*त्मानम् आत्मा_एव कृत आत्मा_आत्मना_एव हि ।

jAnAti_AtmAnam AtmA_eva kRta* AtmA_AtmanA_eva hi |

आत्मा_एव सम्प्रस*न्न**H* सन् आत्मानम् प्रतिपद्यते ॥४।५७।१७॥

AtmA_eva sam.prasanna: san AtmAnam pratipadyate ||4|57|17||

त*त्**_**ए*तत् कथितम् राम कर्तृ.अकर्तृ.विचारणम् ।

tat etat kathitam rAma kartR.akartR.vicAraNam |

अज्ञातत्वात् तु ताम् एताम् अक्षीण.वासनः भवेत् ॥४।५७।१८॥

ajJAtatvAt tu tAm etAm akSINa.vAsana: bhavet ||4|57|18||

ब*द्ध**H_*_हि वासना.ब*द्ध**H__*मो*क्ष**H* स्या*त्**_**वास*ना.क्षयः ।

baddha:_hi vAsanA.baddha: mokSa: syAt_vAsanA.kSaya: |

वास*नाः*_त्वम् परित्यज्य मोक्ष.अर्थित्वम् अपि त्यज ॥४।५७।१९॥

vAsanA:_tvam parityajya mokSa.arthitvam api tyaja ||4|57|19||

ताम*sIr **वा*स*नाः* पूर्वम् त्यक्त्वा विषय.वासि*ताः* ।

ताम् अप्य् *अ*न्तः परित्यज्य ता*bhir **व्य*वह*र**nn **अ*पि ।

tAm api_anta: parityajya tAbhi:_vyavaharan_api |

अन्तः शान्त.समस्त.ईहो भव चि*न्.मा*त्र.वासनः ॥४।५७।२१॥

anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|21||

ताम् अप्य् *अ*थ परित्यज्य ता*bhir **व्य*वह*rann **अ*पि ।

tAm api_atha parityajya tAbhi:_vyavaharan* api |

अन्तः शान्त.समस्त.ईहो भव चि*न्.मा*त्र.वासनः ॥४।५७।२२॥

anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|22||

चि*n.**म*यः कलना.काल.प्रकाश.तिमिर.आदिकम् ।

cit.maya: kalanA.kAla.prakAza.timira.Adikam |

वासनाम् वासितारम् च प्राण.स्पन्दन.पूर्वकम् ॥४।५७।२३॥

vAsanAm vAsitAram ca prANa.spandana.pUrvakam ||4|57|23||

स.मूलम् अपि संत्यक्त्वा व्योम.सौम्य.प्रशान्त.*धीः* ।

sa.mUlam api saMtyaktvA vyoma.saumya.prazAnta.dhI: |

*yas **त्व*म् भवसि स*d.**बु*द्धे स भवान् अस्तु सत्.कृ*तः* ॥४।५७।२४॥

ya:_tvam bhavasi sat.buddhe sa* bhavAn astu sat.kRta: ||4|57|24||

हृदयात् सम्परित्यज्य सर्वम् एव महाम*तिः* ।

hRdayAt sam.parityajya sarvam eva mahAmati: |

*yas **ति*ष्ठति गत.व्य*ग्र**H* स मु*ktaH* परमेश्वरः ॥४।५७।२५॥

ya:_tiSThati gata.vyagra: sa* mukta: paramezvara: ||4|57|25||

समाधिम् अथ कर्माणि मा करोतु करोतु वा ।

samAdhim atha karmANi mA karotu karotu vA |

हृदयेन_अस्त.सर्व.आ*stho **मु*क्त एव_उत्तम.आशयः ॥४।५७।२६॥

hRdayena_asta.sarva.Astha:_mukta* eva_uttama.Azaya: ||4|57|26||

नैष्कर्म्येण न तस्य अर्थ:_न तस्य अर्थो ऽस्ति कर्मभिः ।

naiSkarmyeNa na tasya_artha:_na tasya_artha:_asti karmabhi: |

न समाधान.जप्याभ्याम् यस्य निर्वासनम् मनः ॥४।५७।२७॥

na samAdhAna.japyAbhyAm yasya nir.vAsanam mana: ||4|57|27||

विचारितम् अलम् शास्त्रम् चिरम् उद्ग्राहितम् मि*थ**H* ।

vicAritam alam zAstram ciram ud.grAhitam mitha: |

संत्यक्त.वासना*d **मौ*ना*d **ऋ*ते न_अ*sty **उ*त्तमम् पदम् ॥४।५७।२८॥

saMtyakta.vAsanAt_maunAt Rte na_asti_uttamam padam ||4|57|28||

दृष्टम् द्रष्टव्यम् अखिलम् भ्रान्त्वा भ्रान्त्वा दि*zo **द*श ।

dRSTam draSTavyam akhilam bhrAntvA bhrAntvA diza:_daza |

ज*नाः* कतिपया एव यथाव*stv.**अ*वलोकिनः ॥४।५७।२९॥

janA: katipayA* eva yathAvastu.avalokina: ||4|57|29||

*यद्* *यद्* *आ*लोक्यते किम्चित् *क*श्चिद् यत् तन् न विद्यते ।

yat_yat_Alokyate kimcit ka:cit_yat_tat_na vidyate |

ईप्सित.अनीप्सिताद् अन्यत् न तत्र यतते जनः ॥४।५७।३०॥

Ipsita.anIpsitAt anyat na tatra yatate jana: ||4|57|30||

ये केचन सम्आरम्भा ये जनस्य क्रियाक्रमाः ।

ye ke.cana sam.ArambhA* ye janasya kriyAkramA: |

ते सर्वे देह.मात्र.अर्थम् आत्म.आर्थम् न.तु किम्चन ॥४।५७।३१॥

te sarve deha.mAtra.artham Atma.Artham na.tu kimcana ||4|57|31||

पाताले ब्रह्म.लोके च स्वर्गे च वसुधा.तले ।

pAtAle brahma.loke ca svarge ca vasudhA.tale |

व्योम्नि कतिपया एव दृश्यन्ते दृष्ट.दृष्टयः ॥४।५७।३२॥

vyomni katipayA* eva dRzyante dRSTa.dRSTaya: ||4|57|32||

इदम् हेयम् उपादेयम् इदम् इ*ty **अ*स*d.**उ*त्थितौ ।

idam heyam upAdeyam idam iti_asat.utthitau |

निश्चयौ गलितौ यस्य ज्ञस्य असा*v_**अ*ति.दुर्लभः ॥४।५७।३३॥

nizcayau galitau yasya jJasya_asAu_ati.durlabha: ||4|57|33||

करोतु भुवने राज्यम् विश*त्व् अ*म्भोदम् अम्बु वा ।

karotu bhuvane rAjyam vizatu_ambhodam ambu vA |

न_आत्म.लाभा*d **ऋ*ते ज*न्तुः* विश्रान्तिम् अधिगच्छति ॥४।५७।३४॥

na_Atma.lAbhAt_Rte jantu: vizrAntim adhigacchati ||4|57|34||

ये महा.मतयः सन्तः शू*rAz **च*_इन्द्रिय.शत्रुषु ।

ye mahA.mataya: santa: zUrA:_ca_indriya.zatruSu |

जन्म.ज्वर.विनाशाय त* उ*पास्या महाधियः ॥४।५७।३५॥

janma.jvara.vinAzAya ta* upAsyA* mahAdhiya: ||4|57|35||

सर्वत्र पञ्च.भूतानि षष्ठम् किम्चिन् न विद्यते ।

sarvatra paJca.bhUtAni SaSTham kimcit_na vidyate |

पाताले भूतले स्वर्गे रतिम् एतु क्व धीर.*धीः* ॥४।५७।३६॥

pAtAle bhUtale svarge ratim etu kva dhIra.dhI: ||4|57|36||

युक्त्या वै चर*to **ज्ञ*स्य संसारः_गोष्पद.आकृ*तिः* ।

yuktyA vai carata:_jJasya saMsAra:_goSpada.AkRti: |

दूर.संत्यक्त.युक्ते:_तु महा.मत्त.अर्णव.उप*मः* ॥४।५७।३७॥

dUra.saMtyakta.yukte:_tu mahA.matta.arNava.upama: ||4|57|37||

कदम्ब.गोल*कैस् तु*ल्यम् ब्रह्माण्डम् स्फार.चेत*सः* ।

kadamba.golakai:_tulyam brahmANDam sphAra.cetasa: |

किम् प्रयच्छति किम् भुङ्क्ते प्रा*प्ते **'*स्मिन् सक*ले **'*पि *सः*

॥४।५७।३८॥

kim pra.yacchati kim bhuGkte prApte_asmin sakale_api sa: ||4|57|38||

एतद् अर्थम् अबुद्धीनाम् य*न् म*हा.समर.क्रियाः ।

etat_artham abuddhInAm yat_mahA.samara.kriyA: |

त*न् म*न्ये राम धिक्.कार्यम् द्वन्द्व.लक्ष.क्ष*yAv **अ*हम् ॥४।५७।३९॥

tat_manye rAma dhik.kAryam dvandva.lakSa.kSayau_aham ||4|57|39||

कल्प.मात्रेण कालेन सुमहा.पेलव.उदरे ।

kalpa.mAtreNa kAlena sumahA.pelava.udare |

तस्मिन्_अपि हि *yo **ना**श**H* सर्वान्_चिर.महाधियाम् ॥४।५७।४०॥

tasmin_api hi ya:_nAza: sarvAn_cira.mahAdhiyAm ||4|57|40||

आत्म*no **ज्ञ*स्य सर्ग.आ*देः**_**यन् म*ना*ग् अ*पि न_उद्गतम् ।

Atmana:_jJasya sarga.Ade: yat_manAk_api na_udgatam |

तस्मिन् जगत्.त्रये प्राप्ते किम्चि*द् आ*त्मा बली भवेत् ॥४।५७।४१॥

tasmin jagat.traye prApte kimcit_AtmA balI bhavet ||4|57|41||

इ*तः* शैल.श*तै**H*_व्याप्ता तथा_इ*तः*_जल.राशिभिः ।

ita: zaila.zatai:_vyAptA tathA_ita:_jala.rAzibhi: |

कियान् अस्य भुव:_दे*ह**H* येन_उदारम् प्रपूरयेत् ॥४।५७।४२॥

kiyAn asya bhuva:_deha: yena_udAram prapUrayet ||4|57|42||

न तद् अस्ति जग*ty **अ*स्मिन् स.पाताल.सुर.आलये ।

na tat_asti jagati_asmin sa.pAtAla.sura.Alaye |

यत्_नाम_आत्मव*to **ज्ञ*स्य किम्चित् कार्यतरम् भवेत् ॥४।५७।४३॥

yat_nAma_Atmavata:_jJasya kimcit kAryataram bhavet ||4|57|43||

एकताम् अनुयातस्य व्योमवत् विततस्य च ।

ekatAm anuyAtasya vyomavat vitatasya ca |

स्व.स्थस्य आत्मव*to **ज्ञ*स्य स्थितस्य आत्म*ny **अ*.चेत*सः* ॥४।५७।४४॥

sva.sthasya_Atmavata:_jJasya sthitasya_Atmani_a.cetasa: ||4|57|44||

शरिर.जाल=नीहार.धूसरा शून्य.कोटरा ।

zarira.jAla=nIhAra.dhUsarA zUnya.koTarA |

शान्त.संसार.सुभगा त्रिलोकी.विपुलातटी ॥४।५७।४५॥

zAnta.saMsAra.subhagA trilokI.vipulAtaTI ||4|57|45||

स्फार.ब्रह्म.अमल.अम्भोधि.फे*नाः* सर्वे कुलाच*लाः* ।

sphAra.brahma.amala.ambhodhi.phenA: sarve kulAcalA: |

चित्.आदित्य.महाभास.मृगतृष्णा.जल.श्रियः ॥४।५७।४६॥

cit.Aditya.mahAbhAsa.mRgatRSNA.jala.zriya: ||4|57|46||

आत्म.तत्त्व=महाम्भोधि=वीचयः सर्ग.राजयः ।

Atma.tattva=mahAmbhodhi=vIcaya: sarga.rAjaya: |

अन्.उत्तम.पद.अम्भोद.वृष्टयः शास्त्र.दृष्टयः ॥४।५७।४७॥

an.uttama.pada.ambhoda.vRSTaya: zAstra.dRSTaya: ||4|57|47||

चन्द्र.अग्नि.तपन.आलोका घट.काष्ठ.आदि.सन्नि*भा**H* ।

candra.agni.tapana.AlokA* ghaTa.kASTha.Adi.sannibhA: |

प्रकाशनी*yAz **चि**d.**रू*प.त्वि*So **म*ल.क*NAs **त*था ॥४।५७।४८॥

prakAzanIyA:_cit.rUpa.tviSa:_mala.kaNA:_tathA ||4|57|48||

एकताम् अनु.यातस्य व्योमव*d **वि*ततस्य च ।

ekatAm anu.yAtasya vyomavat_vitatasya ca |

स्वस्थस्य आत्मव*to **ज्ञ*स्य स्थितस्य आत्म*ny **अ*चेत*सः* ॥४।५७।४९॥

svasthasya_Atmavata:_jJasya sthitasya_Atmani_acetasa: ||4|57|49||

अस्थि.खण्ड.अर्ग*ला मू*र्ध्न.पिधा*नाः* स्नायु.शृङ्ख*लाः* ।

asthi.khaNDa.argalA:_mUrdhna.pidhAnA: snAyu.zRGkhalA: |

जगद्*.**देहा ज*र*j.**जी*व.रक्त.मांस.असमुद्ग*काः* ॥४।५७।५०॥

jagat.dehA:_jarat.jIva.rakta.mAMsa.asamudgakA: ||4|57|50||

वनमाला.मृगा मु*ग्धा**H* पुर.संचार.संस्थितौ ।

vanamAlA.mRgA* mugdhA: pura.saMcAra.saMsthitau |

बाल.बुद्धि.विनोदाय योजि*ताः*_चर्म.पुत्रि*काः* ॥४।५७।५१॥

bAla.buddhi.vinodAya* yojitA:_carma.putrikA: ||4|57|51||

न_एवम्विध.उदार.मना मना*ग् अ*पि महाम*तिः* ।

na_evamvidha.udAra.manA manAk_api mahAmati: |

न *jJaz **च*लति भोग.ओ*ghair **म*न्द.वा*tair **इ*व_अच*ल**H* ॥४।५७।५२॥

na jJa:_calati bhoga.oghai:_manda.vAtai:_iva_acala: ||4|57|52||

तस्मिन् किल पदे राम *jJas **ति*ष्ठति महा.उत्तमे ।

tasmin kila pade rAma jJa:_tiSThati mahA.uttame |

य*स्मिन्**_**च*न्द्र.अर्क.दे*श**H*_अपि न पातालम् इव स्थि*तिः* ॥४।५७।५३॥

yasmin candra.arka.deza:_api na pAtAlam iva sthiti: ||4|57|53||

यस्य आलोका*l **लो*कपा*लाः* समालो*काः* सु.वेदिनः ।

yasya_AlokAt_lokapAlA: samAlokA: su.vedina: |

शरीरम् पान्त्य् अयम् इव पश्यन् मू*ढा**H* क्षप.अर्णवे ॥४।५७।५४॥

zarIram pAnti_ayam iva pazyan mUDhA: kSapa.arNave ||4|57|54||

न केचन जगद्*.*भावास् *त*त्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na ke.cana jagat.bhAvA:_tattva.jJam raJjayanti_amI |

अप्य् *अ*भ्यास.ग*ताः* स्फार.हृदयम् खम् इव_अम्बु*दा**H* ॥४।५७।५५॥

api_abhyAsa.gatA: sphAra.hRdayam kham iva_ambudA: ||4|57|55||

न केचन जगद्*.*भावास् *त*त्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na ke.cana jagat.bhAvA:_tattva.jJam raJjayanti_amI |

मर्कटा इव नृत्य*न्तः**_**गौ*री.लास्य.अर्थिनम् हरम् ॥४।५७।५६॥

markaTA* iva nRtyanta: gaurI.lAsya.arthinam haram ||4|57|56||

न केचन जगद्*.**भावाः**_**त*त्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na kecana jagat.bhAvA: tattva.jJam raJjayanti_amI |

प्राक्तन.प्रतिबिम्ब.श्री रत्नम् कुम्भ.गतम् यथा ॥४।५७।५७॥

prAktana.pratibimba.zrI ratnam kumbha.gatam yathA ||4|57|57||

व्रज.अर्पित.उपमम् असन्मयम् अम्बु.भङ्ग=

vraja.arpita.upamam asanmayam ambu.bhaGga=

तुङ्गम् तरङ्ग.कृत.बिम्बम् इव_अवलोक्य ।

tuGgam taraGga.kRta.bimbam iva_avalokya |

लोलाम् तत्_ईहित.सुखेषु रतिम् न याति

lolAm tat_Ihita.sukheSu ratim na yAti

तज्.*ज्ञः* कु.शैवल.लवे*Sv **इ*व राजहं*सः* ॥४।५७।५८॥

tat.jJa: ku.zaivala.laveSu_iva rAjahaMsa: ||4|57|58||

||

+++

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Sat, Jan 23, 2021 at 1:05 PM Jiva Das <das....@gmail.com> wrote:

>
>
> FM4057 AN UNANSWERED QUESTION 2.JA21.23 .z58
>
>
> https://www.dropbox.com/s/r88r7a8r12qvitk/fm4057%202.ja21-23%20AN%20UNANSWERED%20QUESTION%20.z58.docx?dl=0
>
> FM.4.30-FM.4.62 comp.
>
> https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0
>
> 4.sthiti
>
> https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0
>
>
>
> FM.4.57 AN UNANSWERED QUESTION 2.JA21.23
>
> सर्ग ४.५७
>
> sarga 4.57
>
> राम उवाच ।
>
> rAma uvAca |
>

> सत्यम् एतत् त्वया ब्रह्मन् *यद्**_**उ*क्तम् सु.उक्ति.सुन्दरम् ।

> सर्व.ईश्वरः सर्व.*गः**_**च* चि*न्.मा*त्रम् अमलम् पदम् ।

>
> sarva.Izvara: sarva.ga:_ca cit.mAtram amalam padam |
>

> स्थानम् भूवि वपु:_देव: सर्व.भूत.अन्तर.स्थि*तः* ॥४।५७।०२॥

>
> sthAnam bhUvi vapu:_deva: sarva.bhUta.antara.sthita: ||4|57|02||
>
> हृदयम्.गमताम् प्राप्तम् इदानीम् ब्रह्म मे विभो ।
>
> hRdayam.gamatAm prAptam idAnIm brahma me vibho |
>

> त्व*d.**उ*क्ति*भिर् य*था_अम्भोद.धारा*भिः**_**भू*भृद् अव्य*थ**H* ॥४।५७।३॥

>
> tvat.uktibhi: yathA_ambhoda.dhArAbhi: bhUbhRt avyatha: ||4|57|3||
>
> औदासीन्याद् अ.निच्छत्वान् न भुङ्क्ते न करोति च ।
>
> audAsInyAt_a.nicchatvAt_na bhuGkte na karoti ca |
>

> समग्र.आलोक.कारित्वा*त्**_**भु*ङ्क्ते देव: करोति च ॥४।५७।०४॥

>
> samagra.Aloka.kAritvAt bhuGkte deva: karoti ca ||4|57|04||
>

> किम्.*त्व् अ*यम् भगवन् स्फारः संशयः_मे हृदि स्थि*तः* ।

>
> kim.tu_ayam bhagavan sphAra: saMzaya:_me hRdi sthita: |
>

> तम् त्वम् छिन्धि गिरा ब्रह्मन् दीधित्या_इ*न्दु**r **य*था त*मः* ॥४।५७।५॥

>
> tam tvam chindhi girA brahman dIdhityA_indu:_yathA tama: ||4|57|5||
>

> इदम् सत् त*त्**_**इ*दम् वा_असद् अयम् *सो ऽ*हम् इदम् न.तु ।

>
> idam sat tat_idam vA_asat ayam so aham idam na.tu |
>

> अयम् ए*क**H* द्वितीयो ऽयम् इ*ty **आ*दि.कलनामयम् ॥४।५७।०६॥

>
> ayam eka: dvitIya:_ayam iti_Adi.kalanAmayam ||4|57|06||
>
> एकस्मिन् विद्यते ऽध्वान्ते नीहार इव भास्करे ।
>
> ekasmin vidyate_adhvAnte nIhAra* iva bhAskare |
>
> इदम् प्रथमम् एव_अच्छे कथम् आत्मनि संस्थितम् ॥४।५७।०७॥
>
> idam prathamam eva_acche katham Atmani saMsthitam ||4|57|07||
>
> वसिष्ठ उवाच ।
>
> vasiSTha* uvAca |
>
> सिद्धान्त.काल एव_अस्य सम्प्रश्नस्य उत्तरम् स्थिरम् ।
>
> siddhAnta.kAla* eva_asya sam.praznasya_uttaram sthiram |
>

> कथयिष्यामि ते राम येन ज्ञास्यसि तत्त्व*तः* ॥४।५७।०८॥

>
> kathayiSyAmi te rAma yena jJAsyasi tattvata: ||4|57|08||
>
> मोक्ष.उपायस्य सिद्धान्तम् अ.सम्प्राप्य न राघव ।
>
> mokSa.upAyasya siddhAntam a.samprApya na rAghava |
>

> श्रोतुम् प्रश्न.उत्तरणि_एता*ny **अ*लम् यो*ग्यः*_भविष्यसि ॥४।५७।९॥

>
> zrotum prazna.uttaraNi_etAni_alam yogya:_bhaviSyasi ||4|57|9||
>

> कान्त.गीत.गिराम् राम तरु*णः**_**भा*जनम् यथा ।

>
> kAnta.gIta.girAm rAma taruNa:_bhAjanam yathA |
>

> प्रश्नानाम् उत्तम.उक्तीनाम् पुण्य.कृ*d.**भा*जनम् तथा ॥४।५७।१०॥

>
> praznAnAm uttama.uktInAm puNya.kRt.bhAjanam tathA ||4|57|10||
>
> वृथा भवति बालेषु यथा रागमयी कथा ।
>
> vRthA bhavati bAleSu yathA rAgamayI kathA |
>
> निरर्थक.अल्प.बोधेषु तथा_उदार.उदया कथा ॥४।५७।११॥
>
> nirarthaka.alpa.bodheSu tathA_udAra.udayA kathA ||4|57|11||
>

> क*smiMsh.**चित्**_**ए*व समये किम्चित् पुं*सः* विराजते ।

>
> kasmin.cit eva samaye kimcit puMsa: virAjate |
>

> फलम् आभाति वृक्षस्य शर*दि**_**ए*व न माधवे ॥४।५७।१२॥

>
> phalam AbhAti vRkSasya zaradi_eva na mAdhave ||4|57|12||
>

> उपदेश.गिरः*_**वृ*द्धे रञ्जना निर्मले पटे ।

>
> upadeza.gira: vRddhe raJjanA nirmale paTe |
>

> जग*न्ति**_**उ*दार.विज्ञान.कथा च_अधिगत.आत्मनि ॥४।५७।१३॥

>
> jaganti_udAra.vijJAna.kathA ca_adhigata.Atmani ||4|57|13||
>

> प्रश्नस्य अस्य उत्तरम् पूर्वम् लेश*तः*_कथितम् मया ।

>
> praznasya_asya_uttaram pUrvam lezata:_kathitam mayA |
>
> न विस्तरेण तेन_एतत् न ज्ञातम् भवता स्फुटम् ॥४।५७।१४॥
>
> na vistareNa tena_etat na jJAtam bhavatA sphuTam ||4|57|14||
>
> यदि त्वम् आत्मना_आत्मानम् अधिगच्छसि तम् स्वयम् ।
>
> yadi tvam AtmanA_AtmAnam adhigacchasi tam svayam |
>
> एतत् प्रश्न.उत्तरम् साधु जानासि_अत्र न संशयः ॥४।५७।१५॥
>
> etat prazna.uttaram sAdhu jAnAsi_atra na saMzaya: ||4|57|15||
>
> मया सिद्धान्त.काले तु प्राप्त.बोधे त्वयि स्थिते ।
>
> mayA siddhAnta.kAle tu prApta.bodhe tvayi sthite |
>

> वक्त*व्य**H*_विस्तरेण_एव साधो प्रश्न.उत्तर.क्र*मः* ॥४।५७।१६॥

>
> vaktavya:_vistareNa_eva sAdho prazna.uttara.krama: ||4|57|16||
>

> जाना*ty **आ*त्मानम् आत्मा_एव कृत आत्मा_आत्मना_एव हि ।

>
> jAnAti_AtmAnam AtmA_eva kRta* AtmA_AtmanA_eva hi |
>

> आत्मा_एव सम्प्रस*न्न**H* सन् आत्मानम् प्रतिपद्यते ॥४।५७।१७॥

>
> AtmA_eva sam.prasanna: san AtmAnam pratipadyate ||4|57|17||
>

> त*त्**_**ए*तत् कथितम् राम कर्तृ.अकर्तृ.विचारणम् ।

>
> tat etat kathitam rAma kartR.akartR.vicAraNam |
>
> अज्ञातत्वात् तु ताम् एताम् अक्षीण.वासनः भवेत् ॥४।५७।१८॥
>
> ajJAtatvAt tu tAm etAm akSINa.vAsana: bhavet ||4|57|18||
>

> ब*द्ध**H_*_हि वासना.ब*द्ध**H__*मो*क्ष**H* स्या*त्**_**वास*ना.क्षयः ।

>
> baddha:_hi vAsanA.baddha: mokSa: syAt_vAsanA.kSaya: |
>

> वास*नाः*_त्वम् परित्यज्य मोक्ष.अर्थित्वम् अपि त्यज ॥४।५७।१९॥

>
> vAsanA:_tvam parityajya mokSa.arthitvam api tyaja ||4|57|19||
>

> ताम*sIr **वा*स*नाः* पूर्वम् त्यक्त्वा विषय.वासि*ताः* ।

>
> tAmasI:_vAsanA: pUrvam tyaktvA viSaya.vAsitA: |
>
> मैत्री.आदि.भावना.नाम्नीम् गृहाण_अमल.वासनाम् ॥४।५७।२०॥
>
> maitrI.Adi.bhAvanA.nAmnIm gRhANa_amala.vAsanAm ||4|57|20||
>

> ताम् अप्य् *अ*न्तः परित्यज्य ता*bhir **व्य*वह*र**nn **अ*पि ।

>
> tAm api_anta: parityajya tAbhi:_vyavaharan_api |
>

> अन्तः शान्त.समस्त.ईहो भव चि*न्.मा*त्र.वासनः ॥४।५७।२१॥

>
> anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|21||
>

> ताम् अप्य् *अ*थ परित्यज्य ता*bhir **व्य*वह*rann **अ*पि ।

>
> tAm api_atha parityajya tAbhi:_vyavaharan* api |
>

> अन्तः शान्त.समस्त.ईहो भव चि*न्.मा*त्र.वासनः ॥४।५७।२२॥

>
> anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|22||
>

> चि*n.**म*यः कलना.काल.प्रकाश.तिमिर.आदिकम् ।

>
> cit.maya: kalanA.kAla.prakAza.timira.Adikam |
>
> वासनाम् वासितारम् च प्राण.स्पन्दन.पूर्वकम् ॥४।५७।२३॥
>
> vAsanAm vAsitAram ca prANa.spandana.pUrvakam ||4|57|23||
>

> स.मूलम् अपि संत्यक्त्वा व्योम.सौम्य.प्रशान्त.*धीः* ।
>
> sa.mUlam api saMtyaktvA vyoma.saumya.prazAnta.dhI: |
>
> *yas **त्व*म् भवसि स*d.**बु*द्धे स भवान् अस्तु सत्.कृ*तः* ॥४।५७।२४॥

>
> ya:_tvam bhavasi sat.buddhe sa* bhavAn astu sat.kRta: ||4|57|24||
>

> हृदयात् सम्परित्यज्य सर्वम् एव महाम*तिः* ।

>
> hRdayAt sam.parityajya sarvam eva mahAmati: |
>

> *yas **ति*ष्ठति गत.व्य*ग्र**H* स मु*ktaH* परमेश्वरः ॥४।५७।२५॥

>
> ya:_tiSThati gata.vyagra: sa* mukta: paramezvara: ||4|57|25||
>
> समाधिम् अथ कर्माणि मा करोतु करोतु वा ।
>
> samAdhim atha karmANi mA karotu karotu vA |
>

> हृदयेन_अस्त.सर्व.आ*stho **मु*क्त एव_उत्तम.आशयः ॥४।५७।२६॥

>
> hRdayena_asta.sarva.Astha:_mukta* eva_uttama.Azaya: ||4|57|26||
>
> नैष्कर्म्येण न तस्य अर्थ:_न तस्य अर्थो ऽस्ति कर्मभिः ।
>
> naiSkarmyeNa na tasya_artha:_na tasya_artha:_asti karmabhi: |
>
> न समाधान.जप्याभ्याम् यस्य निर्वासनम् मनः ॥४।५७।२७॥
>
> na samAdhAna.japyAbhyAm yasya nir.vAsanam mana: ||4|57|27||
>

> विचारितम् अलम् शास्त्रम् चिरम् उद्ग्राहितम् मि*थ**H* ।

>
> vicAritam alam zAstram ciram ud.grAhitam mitha: |
>

> संत्यक्त.वासना*d **मौ*ना*d **ऋ*ते न_अ*sty **उ*त्तमम् पदम् ॥४।५७।२८॥

>
> saMtyakta.vAsanAt_maunAt Rte na_asti_uttamam padam ||4|57|28||
>

> दृष्टम् द्रष्टव्यम् अखिलम् भ्रान्त्वा भ्रान्त्वा दि*zo **द*श ।

>
> dRSTam draSTavyam akhilam bhrAntvA bhrAntvA diza:_daza |
>

> ज*नाः* कतिपया एव यथाव*stv.**अ*वलोकिनः ॥४।५७।२९॥

>
> janA: katipayA* eva yathAvastu.avalokina: ||4|57|29||
>

> *यद्* *यद्* *आ*लोक्यते किम्चित् *क*श्चिद् यत् तन् न विद्यते ।

>
> yat_yat_Alokyate kimcit ka:cit_yat_tat_na vidyate |
>
> ईप्सित.अनीप्सिताद् अन्यत् न तत्र यतते जनः ॥४।५७।३०॥
>
> Ipsita.anIpsitAt anyat na tatra yatate jana: ||4|57|30||
>
> ये केचन सम्आरम्भा ये जनस्य क्रियाक्रमाः ।
>
> ye ke.cana sam.ArambhA* ye janasya kriyAkramA: |
>
> ते सर्वे देह.मात्र.अर्थम् आत्म.आर्थम् न.तु किम्चन ॥४।५७।३१॥
>
> te sarve deha.mAtra.artham Atma.Artham na.tu kimcana ||4|57|31||
>
> पाताले ब्रह्म.लोके च स्वर्गे च वसुधा.तले ।
>
> pAtAle brahma.loke ca svarge ca vasudhA.tale |
>
> व्योम्नि कतिपया एव दृश्यन्ते दृष्ट.दृष्टयः ॥४।५७।३२॥
>
> vyomni katipayA* eva dRzyante dRSTa.dRSTaya: ||4|57|32||
>

> इदम् हेयम् उपादेयम् इदम् इ*ty **अ*स*d.**उ*त्थितौ ।

>
> idam heyam upAdeyam idam iti_asat.utthitau |
>

> निश्चयौ गलितौ यस्य ज्ञस्य असा*v_**अ*ति.दुर्लभः ॥४।५७।३३॥

>
> nizcayau galitau yasya jJasya_asAu_ati.durlabha: ||4|57|33||
>

> करोतु भुवने राज्यम् विश*त्व् अ*म्भोदम् अम्बु वा ।

>
> karotu bhuvane rAjyam vizatu_ambhodam ambu vA |
>

> न_आत्म.लाभा*d **ऋ*ते ज*न्तुः* विश्रान्तिम् अधिगच्छति ॥४।५७।३४॥

>
> na_Atma.lAbhAt_Rte jantu: vizrAntim adhigacchati ||4|57|34||
>

> ये महा.मतयः सन्तः शू*rAz **च*_इन्द्रिय.शत्रुषु ।

>
> ye mahA.mataya: santa: zUrA:_ca_indriya.zatruSu |
>

> जन्म.ज्वर.विनाशाय त* उ*पास्या महाधियः ॥४।५७।३५॥

>
> janma.jvara.vinAzAya ta* upAsyA* mahAdhiya: ||4|57|35||
>
> सर्वत्र पञ्च.भूतानि षष्ठम् किम्चिन् न विद्यते ।
>
> sarvatra paJca.bhUtAni SaSTham kimcit_na vidyate |
>

> पाताले भूतले स्वर्गे रतिम् एतु क्व धीर.*धीः* ॥४।५७।३६॥

>
> pAtAle bhUtale svarge ratim etu kva dhIra.dhI: ||4|57|36||
>

> युक्त्या वै चर*to **ज्ञ*स्य संसारः_गोष्पद.आकृ*तिः* ।

>
> yuktyA vai carata:_jJasya saMsAra:_goSpada.AkRti: |
>

> दूर.संत्यक्त.युक्ते:_तु महा.मत्त.अर्णव.उप*मः* ॥४।५७।३७॥

>
> dUra.saMtyakta.yukte:_tu mahA.matta.arNava.upama: ||4|57|37||
>

> कदम्ब.गोल*कैस् तु*ल्यम् ब्रह्माण्डम् स्फार.चेत*सः* ।
>
> kadamba.golakai:_tulyam brahmANDam sphAra.cetasa: |
>
> किम् प्रयच्छति किम् भुङ्क्ते प्रा*प्ते **'*स्मिन् सक*ले **'*पि *सः*

> ॥४।५७।३८॥
>
> kim pra.yacchati kim bhuGkte prApte_asmin sakale_api sa: ||4|57|38||
>

> एतद् अर्थम् अबुद्धीनाम् य*न् म*हा.समर.क्रियाः ।
>
> etat_artham abuddhInAm yat_mahA.samara.kriyA: |
>
> त*न् म*न्ये राम धिक्.कार्यम् द्वन्द्व.लक्ष.क्ष*yAv **अ*हम् ॥४।५७।३९॥

>
> tat_manye rAma dhik.kAryam dvandva.lakSa.kSayau_aham ||4|57|39||
>
> कल्प.मात्रेण कालेन सुमहा.पेलव.उदरे ।
>
> kalpa.mAtreNa kAlena sumahA.pelava.udare |
>

> तस्मिन्_अपि हि *yo **नाश**H* सर्वान्_चिर.महाधियाम् ॥४।५७।४०॥

>
> tasmin_api hi ya:_nAza: sarvAn_cira.mahAdhiyAm ||4|57|40||
>

> आत्म*no **ज्ञ*स्य सर्ग.आ*देः**_**यन् म*ना*ग् अ*पि न_उद्गतम् ।

>
> Atmana:_jJasya sarga.Ade: yat_manAk_api na_udgatam |
>

> तस्मिन् जगत्.त्रये प्राप्ते किम्चि*द् आ*त्मा बली भवेत् ॥४।५७।४१॥

>
> tasmin jagat.traye prApte kimcit_AtmA balI bhavet ||4|57|41||
>

> इ*तः* शैल.श*तै**H*_व्याप्ता तथा_इ*तः*_जल.राशिभिः ।

>
> ita: zaila.zatai:_vyAptA tathA_ita:_jala.rAzibhi: |
>

> कियान् अस्य भुव:_दे*ह**H* येन_उदारम् प्रपूरयेत् ॥४।५७।४२॥

>
> kiyAn asya bhuva:_deha: yena_udAram prapUrayet ||4|57|42||
>

> न तद् अस्ति जग*ty **अ*स्मिन् स.पाताल.सुर.आलये ।
>
> na tat_asti jagati_asmin sa.pAtAla.sura.Alaye |
>
> यत्_नाम_आत्मव*to **ज्ञ*स्य किम्चित् कार्यतरम् भवेत् ॥४।५७।४३॥

>
> yat_nAma_Atmavata:_jJasya kimcit kAryataram bhavet ||4|57|43||
>
> एकताम् अनुयातस्य व्योमवत् विततस्य च ।
>
> ekatAm anuyAtasya vyomavat vitatasya ca |
>

> स्व.स्थस्य आत्मव*to **ज्ञ*स्य स्थितस्य आत्म*ny **अ*.चेत*सः* ॥४।५७।४४॥

>
> sva.sthasya_Atmavata:_jJasya sthitasya_Atmani_a.cetasa: ||4|57|44||
>
> शरिर.जाल=नीहार.धूसरा शून्य.कोटरा ।
>
> zarira.jAla=nIhAra.dhUsarA zUnya.koTarA |
>
> शान्त.संसार.सुभगा त्रिलोकी.विपुलातटी ॥४।५७।४५॥
>
> zAnta.saMsAra.subhagA trilokI.vipulAtaTI ||4|57|45||
>

> स्फार.ब्रह्म.अमल.अम्भोधि.फे*नाः* सर्वे कुलाच*लाः* ।

>
> sphAra.brahma.amala.ambhodhi.phenA: sarve kulAcalA: |
>
> चित्.आदित्य.महाभास.मृगतृष्णा.जल.श्रियः ॥४।५७।४६॥
>
> cit.Aditya.mahAbhAsa.mRgatRSNA.jala.zriya: ||4|57|46||
>
> आत्म.तत्त्व=महाम्भोधि=वीचयः सर्ग.राजयः ।
>
> Atma.tattva=mahAmbhodhi=vIcaya: sarga.rAjaya: |
>
> अन्.उत्तम.पद.अम्भोद.वृष्टयः शास्त्र.दृष्टयः ॥४।५७।४७॥
>
> an.uttama.pada.ambhoda.vRSTaya: zAstra.dRSTaya: ||4|57|47||
>

> चन्द्र.अग्नि.तपन.आलोका घट.काष्ठ.आदि.सन्नि*भा**H* ।
>
> candra.agni.tapana.AlokA* ghaTa.kASTha.Adi.sannibhA: |
>
> प्रकाशनी*yAz **चि**d.**रू*प.त्वि*So **म*ल.क*NAs **त*था ॥४।५७।४८॥

>
> prakAzanIyA:_cit.rUpa.tviSa:_mala.kaNA:_tathA ||4|57|48||
>

> एकताम् अनु.यातस्य व्योमव*d **वि*ततस्य च ।
>
> ekatAm anu.yAtasya vyomavat_vitatasya ca |
>
> स्वस्थस्य आत्मव*to **ज्ञ*स्य स्थितस्य आत्म*ny **अ*चेत*सः* ॥४।५७।४९॥

>
> svasthasya_Atmavata:_jJasya sthitasya_Atmani_acetasa: ||4|57|49||
>

> अस्थि.खण्ड.अर्ग*ला मू*र्ध्न.पिधा*नाः* स्नायु.शृङ्ख*लाः* ।
>
> asthi.khaNDa.argalA:_mUrdhna.pidhAnA: snAyu.zRGkhalA: |
>
> जगद्*.**देहा ज*र*j.**जी*व.रक्त.मांस.असमुद्ग*काः* ॥४।५७।५०॥

>
> jagat.dehA:_jarat.jIva.rakta.mAMsa.asamudgakA: ||4|57|50||
>

> वनमाला.मृगा मु*ग्धा**H* पुर.संचार.संस्थितौ ।
>
> vanamAlA.mRgA* mugdhA: pura.saMcAra.saMsthitau |
>
> बाल.बुद्धि.विनोदाय योजि*ताः*_चर्म.पुत्रि*काः* ॥४।५७।५१॥

>
> bAla.buddhi.vinodAya* yojitA:_carma.putrikA: ||4|57|51||
>

> न_एवम्विध.उदार.मना मना*ग् अ*पि महाम*तिः* ।
>
> na_evamvidha.udAra.manA manAk_api mahAmati: |
>
> न *jJaz **च*लति भोग.ओ*ghair **म*न्द.वा*tair **इ*व_अच*ल**H* ॥४।५७।५२॥

>
> na jJa:_calati bhoga.oghai:_manda.vAtai:_iva_acala: ||4|57|52||
>

> तस्मिन् किल पदे राम *jJas **ति*ष्ठति महा.उत्तमे ।

>
> tasmin kila pade rAma jJa:_tiSThati mahA.uttame |
>

> य*स्मिन्**_**च*न्द्र.अर्क.दे*श**H*_अपि न पातालम् इव स्थि*तिः* ॥४।५७।५३॥

>
> yasmin candra.arka.deza:_api na pAtAlam iva sthiti: ||4|57|53||
>

> यस्य आलोका*l **लो*कपा*लाः* समालो*काः* सु.वेदिनः ।
>
> yasya_AlokAt_lokapAlA: samAlokA: su.vedina: |
>
> शरीरम् पान्त्य् अयम् इव पश्यन् मू*ढा**H* क्षप.अर्णवे ॥४।५७।५४॥

>
> zarIram pAnti_ayam iva pazyan mUDhA: kSapa.arNave ||4|57|54||
>

> न केचन जगद्*.*भावास् *त*त्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

>
> na ke.cana jagat.bhAvA:_tattva.jJam raJjayanti_amI |
>

> अप्य् *अ*भ्यास.ग*ताः* स्फार.हृदयम् खम् इव_अम्बु*दा**H* ॥४।५७।५५॥

>
> api_abhyAsa.gatA: sphAra.hRdayam kham iva_ambudA: ||4|57|55||
>

> न केचन जगद्*.*भावास् *त*त्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

>
> na ke.cana jagat.bhAvA:_tattva.jJam raJjayanti_amI |
>

> मर्कटा इव नृत्य*न्तः**_**गौ*री.लास्य.अर्थिनम् हरम् ॥४।५७।५६॥

>
> markaTA* iva nRtyanta: gaurI.lAsya.arthinam haram ||4|57|56||
>

> न केचन जगद्*.**भावाः**_**त*त्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

>
> na kecana jagat.bhAvA: tattva.jJam raJjayanti_amI |
>
> प्राक्तन.प्रतिबिम्ब.श्री रत्नम् कुम्भ.गतम् यथा ॥४।५७।५७॥
>
> prAktana.pratibimba.zrI ratnam kumbha.gatam yathA ||4|57|57||
>
> व्रज.अर्पित.उपमम् असन्मयम् अम्बु.भङ्ग=
>
> vraja.arpita.upamam asanmayam ambu.bhaGga=
>
> तुङ्गम् तरङ्ग.कृत.बिम्बम् इव_अवलोक्य ।
>
> tuGgam taraGga.kRta.bimbam iva_avalokya |
>
> लोलाम् तत्_ईहित.सुखेषु रतिम् न याति
>
> lolAm tat_Ihita.sukheSu ratim na yAti
>

> त*j.**ज्ञः* कु.शैवल.लवे*Sv **इ*व राजहं*सः* ॥४।५७।५८॥

>
> tat.jJa: ku.zaivala.laveSu_iva rAjahaMsa: ||4|57|58||
>
> ||
>
>
>
>
>
>
>
>
>
>
>

> *O*ॐm
>
>
>
>
>
> FM.4.57
>
>
>
> *AN UNANSWERED QUESTION*
>
> *RÂMA said**—*
>
>
>
> सत्यम् एतत् त्वया ब्रह्मन् *यद्**_उ*क्तम् सु.उक्ति.सुन्दरम् ।

>
> satyam etat tvayA brahman yat_uktam su.ukti.sundaram |
>
> अकर्ता_एव हि कर्ता_आत्मा भोक्ता.अभोक्ता_एव भूत.कृत् ॥४।५७।१॥
>
> akartA_eva hi kartA_AtmA bhoktA.abhoktA_eva bhUta.kRt ||4|57|1||
>
> .
>
> satyam etat tvayA brahman yat_uktam su.ukti.sundaram | akartA_eva hi
> kartA_AtmA bhoktA.abhoktA_eva bhUta.kRt
>
> .
>

> *what you have said, Brâhmana, so beautifully is*
>
> *that the Self *
>
> *is*
>
> *the Doer.tho.nonDoer*
>
> *Enjoyer.tho.nonEnjoyer*
>
> *and the maker of all beings*
>
> *.*

>
> *vlm.1 rAma said "Thy words, O brAhman! are true and well spoken also. I
> find the soul to be the inactive agent of actions, and the impassive
> recipient of their effects, as also the spiritual cause of the corporeal.
>
> *m.1 O Bhagawan, what you said about truth and the nature of Brahma is
> beautifully said. Creating the beings (of the world) the Absolute is a
> doer. Even so he is not a doer. He is the enjoyer. Even so he is not the
> enjoyer.
>

> rAma uvAca RÂMA: satyam eta*t_*tvayA brahman Truly this by you, o
> brAhmaNa, ya*t_*uktam which has been said su.ukti.sundaram so beautifully
> expressed akartA eva hi kartA Doer though nonDoer AtmA the Self bhoktA*.a*bhoktA

> eva Enjoyer though nonEnjoyer bhUta.kRt is the maker of beings.
>
>
>

> सर्व.ईश्वरः सर्व.*गः**_च* चि*न्.मा*त्रम् अमलम् पदम् ।

>
> sarva.Izvara: sarva.ga:_ca cit.mAtram amalam padam |
>

> स्थानम् भूवि वपु:_देव: सर्व.भूत.अन्तर.स्थि*तः* ॥४।५७।०२॥

>
> sthAnam bhUvi vapu:_deva: sarva.bhUta.antara.sthita: ||4|57|02||
>
> .
>
> he is the Lord of all; he is everywhere present, the pure state
>
> of measured Consciousness; he is embodied deity on earth,
>
> residing within all beings.
>

> sarva.Izvara: sarva.ga: ca . *All.Lord and all.going *
>
> *cit.*mAtram .
>
> *measured Consciousness *
>
> amalam padam .
>
> *a pure state *

>
> sthAnam bhUvi vapus deva: .
>

> *embodied god settled on earth *
>
> sarva.bhUta+antara=sthita: .
>
> *situate within all beings.*

>
> *m.2 The state of The Transcendent is immaculate and pure. He is the Lord

> of all and immanent in all. Earth is the body of the Lor*d.* He resides

> in the hearts of all elements and beings.
>
> *vlm.2. I find the soul to be the sole lord of all, and ubiquitous in its
> course; it is of the nature of intelligence and of the form of
> transparency. It resides in all bodies, as the five elements compose the
> terraqueous bodies.
>

> *j*d.*2 . sarva.Izvara: sarva.ga: ca . *All.Lord and all.going cit.*mAtram
> . *measured Consciousness *amalam padam . *a pure state *sthAnam bhUvi
> vapus deva: . *embodied god settled on earth *sarva.bhUta+antara=sthita:
> . *situate within all beings.*

>
>
>
> हृदयम्.गमताम् प्राप्तम् इदानीम् ब्रह्म मे विभो ।
>
> hRdayam.gamatAm prAptam idAnIm brahma me vibho |
>

> त्व*d.उ*क्तिभिर् यथा_अम्भोद.धारा*भिः_भू*भृद् अव्य*थH* ॥४।५७।३॥

>
> tvat.uktibhi: yathA_ambhoda.dhArAbhi: bhUbhRt avyatha: ||4|57|3||
>
> .
>
> hRdayam.gamatAm prAptam
>
> idAnIm brahma me vibho |
>
> tvat.uktibhi: yathA
>

> ambhoda.dhArAbhi: bhUbhRt avyatha: *.*
>
> *. *
>
> *so the brahman Immensity is mine, and present in my Heart*
>
> *because of your words*
>
> *&*
>
> *I am*
>
> *a mountain that supports the clouds*
>
> *unmoved*
>
> *. *
>
> अथ् #ath . #*vyath* . to tremble, waver. #*vyathA* व्यथा [व्यथ्.भा वे.अङ्]

> . Pain, anguish • alarm, anxiety. • (#vyathAM>kR, either "to cause pain" or
> "to feel pain") • loss, damage, ill.luck • (with hRdi or hRdaye), throbbing

> of the heart • #*avyatha*, #avyathA . absence of tremor, firmness. •.•

> #vyathAtura, #vyathAnvita . suffering pain, pained.
>
>
>
> औदासीन्याद् अ.निच्छत्वान् न भुङ्क्ते न करोति च ।
>
> audAsInyAt_a.nicchatvAt_na bhuGkte na karoti ca |
>

> समग्र.आलोक.कारित्वा*त्_भु*ङ्क्ते देव: करोति च ॥४।५७।०४॥

>
> samagra.Aloka.kAritvAt bhuGkte deva: karoti ca ||4|57|04||
>
> .
>

> audAsInyAt *from indifference *
>
> an.icchatvAn *from lack of wish/will *
>
> na bhuGkte *he does not enjoy *
>
> na karoti ca *and does not do; *
>
> samagra.Aloka.kAritvAt *but from being maker of all illumination *
>
> bhuGkte deva: karoti ca *a God enjoys and does*
>
> *.*
>
> #audAsInya.m fr. ud*.A*sIna indifference , apathy , disregard R. &c.

>
> *m.4 The Lord is not an enjoyer and not a doer because of his passive
> indifference and freedom from any desire. He is an enjoyer and doer because
> of his integral perception in creating the worlds.
>
> *vlm.4. From its secludedness and nolleity, it neither does nor receives
> any thing; but its universal pervasion, makes it both the actor and
> sufferer.
>
> Out.of indifference, for lack of will, it does not enjoy, and
>
> it does not do; yet, as maker of light, the god enjoys and does.
>
>
>

> किम्.*त्व् अ*यम् भगवन् स्फारः संशयः_मे हृदि स्थि*तः* ।

>
> kim.tu_ayam bhagavan sphAra: saMzaya:_me hRdi sthita: |
>

> तम् त्वम् छिन्धि गिरा ब्रह्मन् दीधित्या_इ*न्दुr य*था त*मः* ॥४।५७।५॥

>
> tam tvam chindhi girA brahman dIdhityA_indu:_yathA tama: ||4|57|5||
>
> .
>
> kim.tu_ayam bhagavan sphAra: saMzaya:_me hRdi sthita: |
>
> tam tvam chindhi girA brahman dIdhityA_indu:_yathA tama: ||4|57|5||
>

> *however, bhagavan, there is a mighty vast doubt in my heart.*
>
> *brAhmaNa, let your words dispel it, as moonshine drives.off darkness.*
>
>
>
> इदम् सत् त*त्_इ*दम् वा_असद् अयम् सो ऽहम् इदम् न.तु ।

>
> idam sat tat_idam vA_asat ayam so aham idam na.tu |
>

> अयम् ए*कH* द्वितीयो ऽयम् इ*ty आ*दि.कलनामयम् ॥४।५७।०६॥

>
> ayam eka: dvitIya:_ayam iti_Adi.kalanAmayam ||4|57|06||
>
> .
>
> "This is So",
>
> "this is That",
>
> "this is notSo",
>
> "I'm that one but not this",
>
> "this is one",
>
> "this is a second"–
>
> and other such imaginings…
>

> idam sat . *"This is Sat, the what.is.So <http://what.is.So>" *
>
> ta*t_*idam vA . *"or this is Tat, that That" *
>
> asa*t_*ayam . *and "this is notSo" *
>
> so 'ham idam na.tu *"I am that one but not this" *
>
> ayam eka: .* "this is one" *
>
> dvitIya: ayam . *"this is a second" *
>
> ity*.Ad*i.kalanA.mayam . *and other such imaginings…*

>
> *m.6 This world is full of many ideas and thoughts like: ‘this world is
> real’ this world is unreal; I am this world; I am not this world’ I am that
> one; I am many’.
>
> *vlm.6. Tell me Sir, whence proceed these dualities, as the reality of one
> and the unreality of the other, and that this is I and this not myself. And
> if the soul is one and indivisible, how is this one thing and that another.
>
> *sv.1.7 RAMA asked: Holy sage, how does this unreal world exist in the
> absolute Brahman: can snow exist in the sun?
>
>
>
>
> http://venturebeat.com/2009/03/18/sun.joins.clash.of.the.titans.in.the.cloud/

> <http://venturebeat.com/2009/03/18/sun-joins-clash-of-the-titans-in-the-cloud/>
>
>
>
> ... so That is seen in shadow,
>
> now
>
> seen like the sun in fog.
>
> But how,
>

> as*.a*t.first,

>
> unclouded and clear,
>
> how so to seat it in oneSelf?
>
>
>
> एकस्मिन् विद्यते ऽध्वान्ते नीहार इव भास्करे ।
>
> ekasmin vidyate_adhvAnte nIhAra* iva bhAskare |
>
> इदम् प्रथमम् एव_अच्छे कथम् आत्मनि संस्थितम् ॥४।५७।०७॥
>
> idam prathamam eva_acche katham Atmani saMsthitam ||4|57|07||
>
> .
>
> ... so That is seen in shadow,
>
> now
>
> seen like the sun in fog.
>
> But how,
>

> as*.a*t.first,

>
> unclouded and clear,
>
> how so to seat it in oneSelf?
>
> ekasmin_vidyate adhvAnte
>

> *once/Now it is see/known in shadow *
>
> nIhAra iva bhAskare
>
> *like the sun in fog *
>
> idam prathamam eva Acche
>
> *but at.first this is unclouded *
>
> katham Atmani saMsthitam
>
> *how is it seated in the self?*

>
> *m.7 The way these ideas manifest, they also disappear in the same way. It
> is like fog being dissolved by Sun. (But tell me) how did this world abide
> in the Absolute at the very beginning?
>
> *vlm.7. There being but one self.existent and self.evident soul from the
> beginning, how comes it to be subjected to these oppositions, as the bright
> disk of sun comes to be obscured under the clouds.
>
> *sv.1.7 RAMA asked: Holy sage, how does this unreal world exist in the
> absolute Brahman: can snow exist in the sun?
>
>
>

> *VASISHTHA said—*

>
>
>
> सिद्धान्त.काल एव_अस्य सम्प्रश्नस्य उत्तरम् स्थिरम् ।
>
> siddhAnta.kAla* eva_asya sam.praznasya_uttaram sthiram |
>
> कथयिष्यामि ते राम येन ज्ञास्यसि तत्त्वतः ॥४।५७।०८॥
>
> kathayiSyAmi te rAma yena jJAsyasi tattvata: ||4|57|08||
>
> .
>
> siddhAnta.kAle eva
>

> *only at the time of Attainment *
>
> asya sampraznasya uttaram sthiram
>
> *when this question is settled at last *
>
> kathayiSyAmi te rAma
>
> *will I tell you *
>
> *rAma *
>
> yena jJAsyasi tattvata:
>
> *whereby you will have Knowledge of the Thatness.*

>
> once you're adept in practice, this
>
> question will be most solidly
>
> settled, and I'll tell you, rAma,
>
> the means for you to know that That.
>
> *m.8 O Rāma, you shall understand my answer to this question only at the
> time when what I postulate is proved and demonstrated through argument (and
> realization).
>
> *vlm.8. *vasiShTha answered: "rAma! I will give the right answer to this
> question of yours, as I come to the conclusion; and then you will learn the
> cause of these biplicities.
>
>
>
> मोक्ष.उपायस्य सिद्धान्तम् अ.सम्प्राप्य न राघव ।
>
> mokSa.upAyasya siddhAntam a.samprApya na rAghava |
>

> श्रोतुम् प्रश्न.उत्तरणि_एता*ny अ*लम् यो*ग्यः*_भविष्यसि ॥४।५७।९॥

>
> zrotum prazna.uttaraNi_etAni_alam yogya:_bhaviSyasi ||4|57|9||
>
> .
>

> *but*
>
> *till you have become adept in this Freedom Method*
>
> *rAma*
>
> *you won't be qualified*
>
> *to hear the full answers to such questions*
>
> *.*

>
> *m.9 O Rāma, you must become worthy of knowing such truths. The logic ways
> to liberation cannot be appreciated by simple questions and answers.
>
> *vlm.9. You will not be able, rAma! to comprehend my answers to these
> queries of yours, until you come to be acquainted with my solution of the
> question of liberation.
>

> *j*d.*9 . mokS*a.u*pAyasya siddhAntam asamprApya na . *not having become
> adept in this Freedom Method rAghava *zrotum prazn*a.u*ttaraNi etAni alam
> yogya: bhaviSyasi . *you will not be fit to hear the answers to such
> questions.*
>
>
>
> कान्त.गीत.गिराम् राम तरु*णः_भा*जनम् यथा ।

>
> kAnta.gIta.girAm rAma taruNa:_bhAjanam yathA |
>

> प्रश्नानाम् उत्तम.उक्तीनाम् पुण्य.कृ*d.भा*जनम् तथा ॥४।५७।१०॥

>
> praznAnAm uttama.uktInAm puNya.kRt.bhAjanam tathA ||4|57|10||
>
> .
>
> kAnta.gIta.girAm
>
> rAma
>
> taruNa:_bhAjanam yathA |
>
> praznAnAm uttama.uktInAm
>

> puNya.kRt.bhAjanam tathA *.*
>
> *. *
>
> *as *
>
> *love.songs*
>
> *rAma*
>
> *are suitable for teens*
>
> *your questions are suitable*
>
> *for the devout*
>
> *. *

>
> *vlm.10. As it is the adult youth only, who can appreciate the beauty of a
> love.song; so it is the holy man only, who can grasp the sense of my
> sayings on these abstruse subjects.
>
> *m.10 Only a youth can appreciate the love ballads of a lady. One should

> be a man of merit and virtue t*a:_*appreciate answers to such questions

> (given in philosophical terms and speech).
>

> *j*d.*10 . kAnta.gIta.girAm . *just as love.songs rAma *taruNa: bhAjanam
> yathA . *are suitable for the young *praznAnAm uttam*a.u*ktInAm . *your
> last.asked questions *puNya.kRd.bhAjanam tathA . *are likewise suitable
> for the worshipful.*

>
>
>
> वृथा भवति बालेषु यथा रागमयी कथा ।
>
> vRthA bhavati bAleSu yathA rAgamayI kathA |
>
> निरर्थक.अल्प.बोधेषु तथा_उदार.उदया कथा ॥४।५७।११॥
>
> nirarthaka.alpa.bodheSu tathA_udAra.udayA kathA ||4|57|11||
>
> .
>

> *just as a tale of passion is irrelevant *
>
> *to little boys*
>
> *tales such as this one are no use*
>
> *to those who're little realized*
>
> *. *
>
> *m.11 The love ballads are wasted on a chil*d.* Similarly stories coming

> from a noble and wise person do not mean much to one with little mental
> training and knowledge.
>
> *vlm.11. Sayings of such great importance, are as fruitless with ignorant
> people, as a work on erotic subjects is useless to children.
>

> *j*d.*11 – yathA rAgamayI kathA *as a passionate Tale *vRthA bhavati
> bAleSu . *is irrelevant to children *{or so people like to think... From

> my own experience, and that of others too, sexuality appears very early in
> life—at the age of 4, in my case. On the other hand, there was a lawyer
> whom you might call a "Cocksman" for his many conquests. He did not feel
> his first sexual urge till he was 19..but spent plenty of time at.it

> thereafter.} nirarthak*a.a*lpa.bodheSu . *for the unaccomplished, with
> little **bodha.Realization *tathA udAr*a.u*dayA kathA . *such is the
> result of an important Tale.*
>
>
>
> क*smiMsh.चित्_ए*व समये किम्चित् पुं*सः* विराजते ।

>
> kasmin.cit eva samaye kimcit puMsa: virAjate |
>

> फलम् आभाति वृक्षस्य शर*दि_ए*व न माधवे ॥४।५७।१२॥

>
> phalam AbhAti vRkSasya zaradi_eva na mAdhave ||4|57|12||
>
> .
>

> *under some certain circumstance*
>
> *a person is affected so*
>
> *:*
>
> *as fruit appears upon a tree*
>
> *only in autumn, not in spring*
>
> *.*

>
> *m.12 Trees yield fruits only in autumn and not in spring. Similarly a
> person understands only that much that he can perceive at a given time.
>
> *vlm.12. There is a time for the seasonableness of every subject to men,
> as it is the season of autumn which produces the harvest and not the vernal
> spring.
>

> *j*d.*12 . kasmin.cit eva samaye . *under certain circumstances kimc*it
> puMsa: virAjate . *something governs a person *phalam AbhAti vRkSasya . *fruit
> appears on the tree *zaradi eva na mAdhave . *only in autumn, not in
> spring.*
>
>
>
> उपदेश.गिरः*_वृ*द्धे रञ्जना निर्मले पटे ।

>
> upadeza.gira: vRddhe raJjanA nirmale paTe |
>

> जग*न्ति_उ*दार.विज्ञान.कथा च_अधिगत.आत्मनि ॥४।५७।१३॥

>
> jaganti_udAra.vijJAna.kathA ca_adhigata.Atmani ||4|57|13||
>
> .
>
> when there is plenty of instructive speech,
>

> it gives its coloring t*o *a white cloth, in the world; and

>
> a pithy tale of understanding when one has approached the Self.
>
> upadeza.gira: vRddhe .
>

> *when there is increase of instructive speech *
>
> raJjanA . *there is coloring *
>
> nirmale paTe . *in a spotless cloth *
>
> jaganti . *in the world *–
>
> udAra.vijJAna.kathA ca . *and a pithy tale of understanding *
>
> adhigat*a.A*tmani . when having approached the Self.

>
> *m.13 A well.washed and clean cloth can take a colour given to it. Words

> of wisdom and noble knowledge t*a:_*attain the Self will be received well

> by people who have grown in experience and understanding.
>
> *vlm.13. The preaching of a sermon is delectable to old men, as fine
> colourings are suitable to clean canvas; and so a spiritual discourse of
> deep sense, suits one who has known the Spirit.
>
>
>

> प्रश्नस्य अस्य उत्तरम् पूर्वम् लेश*तः*_कथितम् मया ।

> na jJAtam bhavatA sphuTam *.*
>
> *. *
>
> *as.to <http://as.to> this question*
>
> *my response*
>
> *was previously given*
>
> *—bit.by.bit, I must admit—*
>
> *and*
>
> *not at greatsome length*
>
> *for which reason Your Lordship has not understood it*
>
> *clearly*
>
> *.*

>
> *m.14 Earlier I have given a short answer to your question. I did not do
> it in detail and so you have not understood it clearly.
>

> *vlm.14. I have ere while mentioned something, which may serve t*a:_*answer

> your question, although you have not fully comprehended its meaning, to
> remove your present doubts.
>

> लिश् #liz . to become small, LESsen. #*leza .> #*lezaka: . a small part

> or portion, particle, atom, little bit or slight trace of (gen. or comp)

> •.• #*hima*leza . snowflake • .> #*lezatas* and #lezatena, .in*d.*. very

> slightly or briefly • • #lezazas, in small pieces, R) mbh. &c ..
>

> *j*d.*14 . praznasya asya uttaram . *of this question the answer *pUrvam
> lezata: kathitam mayA . *was previously explained by me a little bit *na
> vistareNa . *but not at great length* {*vasiShTha has a great poet's
> sense of "length"..to him an ocean is small.} – tena . *therefore *eta*t_*na
> jJAtam . *this has not been known *bhavatA . *by Your Lordship *sphuTam .
> *clearly.*

>
>
>
> यदि त्वम् आत्मना_आत्मानम् अधिगच्छसि तम् स्वयम् ।
>
> yadi tvam AtmanA_AtmAnam adhigacchasi tam svayam |
>
> एतत् प्रश्न.उत्तरम् साधु जानासि_अत्र न संशयः ॥४।५७।१५॥
>
> etat prazna.uttaram sAdhu jAnAsi_atra na saMzaya: ||4|57|15||
>
> .
>

> yadi tvam . *if you *
>
> AtmanA – *by self *
>
> AtmAnam adhi.gacchasi tam svayam . *approach that self by yourself *as.if

> to cuddle with a lover—or a good book—
>

> eta*t_*prazn*a.u*ttaram . *the answer to this question *
>
> **sAdhu* . *good.fellow / right.on *
>
> jAnAsi atra . *you will know about.this here*
>
> na saMzaya: . *no doubt.*
>
> #gam #adhigam to go up to , approach , overtake , t*a:_*approach for

> sexual intercourse , to fall in with , to meet , find , discover , obtain.
>
> *m.15 If you had attained your self by self effort you would have known
> the answer to your question.
>
> sv4.57.15 If you seek your self with the self by your own self effort,
> then you will clearly find the answer to your question. I discussed the
> question of doership and non.doership in order that the nature of the
> mental conditioning or ideation may become evident.
>
> *vlm.15. When you shall come to know the Spirit in your own spirit, you
> will doubtlessly come to find the solution of your query by yourself.
>

> *j*d.*15 . yadi tvam . *if you *AtmanA – *by self *AtmAnam adhi.gacchasi
> tam svayam . *approach that self by yourself *as.if to cuddle with a
> lover—or a good book eta*t_*prazn*a.u*ttaram . *the answer to this
> question ***sAdhu* . *good.fellow / right.on *jAnAsi atra . *you will
> know about.this here *na saMzaya: . *no doubt.*

>
> if you yourSelf approach that Self by yourself, my good man, you'll know
> the answer to this question, you can take it for a certainty.
>
>
>
> मया सिद्धान्त.काले तु प्राप्त.बोधे त्वयि स्थिते ।
>
> mayA siddhAnta.kAle tu prApta.bodhe tvayi sthite |
>

> वक्त*व्यH*_विस्तरेण_एव साधो प्रश्न.उत्तर.क्र*मः* ॥४।५७।१६॥

>
> vaktavya:_vistareNa_eva sAdho prazna.uttara.krama: ||4|57|16||
>
> .
>
> mayA siddhAnta.kAle tu
>
> prApta.bodhe tvayi sthite |
>
> vaktavya:_vistareNa_eva
>

> sAdho prazna.uttara.krama: *.*
>
> *. *
>
> *only when*
>
> *you are an Adept*
>
> *—when your awakening's attained and seated in you**—*
>
> *then*
>
> *you'll be taught, sAdhu, what.you.wish, by my answering your questioning*
>
> *.*
>
>
>
> जाना*ty आ*त्मानम् आत्मा_एव कृत आत्मा_आत्मना_एव हि ।

>
> jAnAti_AtmAnam AtmA_eva kRta* AtmA_AtmanA_eva hi |
>

> आत्मा_एव सम्प्रस*न्नH* सन् आत्मानम् प्रतिपद्यते ॥४।५७।१७॥

>
> AtmA_eva sam.prasanna: san AtmAnam pratipadyate ||4|57|17||
>
> .
>
> jAnAti_AtmAnam AtmA_eva
>
> Only the Self knows itSelf,
>
> kRte AtmA_Atmanaiva hi when the Self is made by itSelf.
>
> AtmA_eva samprasanna: only the Self is
>

> sann*a.A*tmAnam / san_n*a_A*tmAnam

>
> pratipadyate
>
> #sannAtmA, #sannAtman
>
> #sad #sIdati > #sanna . #sannAtman adj.. gracious.minded, propitious
> MaitrUp.; %{.sanne7rA} f. spirituous liquor made of rice L. > #prasanna .
>
> *m.17 Self alone knows the self. Self alone is the perfected self. Self
> only is pure and delight. Truth and reality cannot be gained without self.
>
> *vlm.17. The spiritualist knows the spirit in his own spirit; and it is
> the good grace of the Supreme spirit, to manifest itself to the spirit of
> the spiritualist.
>
> *sv.16.19 Bondage is bondage to these thoughts and notions: freedom is
> freedom from them.
>
>
>

> त*त्_ए*तत् कथितम् राम कर्तृ.अकर्तृ.विचारणम् ।

>
> tat etat kathitam rAma kartR.akartR.vicAraNam |
>
> अज्ञातत्वात् तु ताम् एताम् अक्षीण.वासनः भवेत् ॥४।५७।१८॥
>
> ajJAtatvAt tu tAm etAm akSINa.vAsana: bhavet ||4|57|18||
>
> .
>

> ta*t_*eta*t_*kathitam rAma *that which has been told to you, rAma, *
>
> kartR.akartR.vicAraNam *the inquiry into the doer and nondoer, *
>
> ajJAtatvA*t_*tu tAm *since it has not been understood, *
>
> etAm akSINa.vAsano bhavet *the vAsanAs are not removed *

>
> .
>
> *m.18 O Rāma, the inquiry and discussion about doer and non.doer for the
> purpose (of teaching you the above). Due to ignorance you are unable to

> comprehen*d.* Also your vāsanas are not yet annihilated

>
> *vlm.18. I have already related to you rAma! the argument concerning the
> agency and inertness of the soul, yet it is your ignorance of this
> doctrine, that makes you foster your doubts.
>
> *sv.16.19 Bondage is bondage to these thoughts and notions: freedom is
> freedom from them.
>
>
>

> ब*द्धH_*_हि वासना.ब*द्धH__*मो*क्षH* स्या*त्_वास*ना.क्षयः ।

>
> baddha:_hi vAsanA.baddha: mokSa: syAt_vAsanA.kSaya: |
>

> वास*नाः*_त्वम् परित्यज्य मोक्ष.अर्थित्वम् अपि त्यज ॥४।५७।१९॥

>
> vAsanA:_tvam parityajya mokSa.arthitvam api tyaja ||4|57|19||
>
> .
>
> baddha: hi vAsanA.baddha:
>

> *since bondage is vAsanA.bondage, *
>
> mokSa: syA*t_*vAsanA.kSaya:
>
> *Freedom is vAsanA.elimination. *
>
> vAsanA:_tvam parityajya
>
> *cast.aside your vAsanAs; *
>
> mokS*a.a*rthitvam api tyaja
>
> *forsake even your goal of Freedom.*
>
> *vwv.1986/19. The one bound by desire is indeed boun*d.* Liberation would

> be the destruction of desires. Having completely renounced desires, you
> give up even the desire for liberation.
>
> *m.19 Bondage is bondage by vāsanas. Liberation is annihilation of vāsanas
> (or when vāsanas fade out). You discard the vāsanas. Give up even desire
> for liberation.
>
> *vlm.19. The man bound to his desires is a bondsman, and one freed from
> them is said to be set free from his slavery; do you but cast away your
> desires, and you will have no cause to seek for your freedom: (as you are
> then perfectly free yourself).
>
> *sv.16.19 Bondage is bondage to these thoughts and notions: freedom is
> freedom from them.
>

> *since Bondage is vAsanA.bondage,*
>
> *Freedom is the removal of*
>
> *the vAsanAs. Cast them aside,*
>
> *and "liberation" as a goal. *
>
>
>
> ताम*sIr वा*स*नाः* पूर्वम् त्यक्त्वा विषय.वासि*ताः* ।

> *the tAmasic vAsanA being first cast.off*
>
> viSaya.vAsitA:
>
> *wearing the scope of the senses *
>
> maitri*.Ad*i.bhAvanA.nAmnIm
>
> *then the feelings like friendship *
>
> gRhANa amala.vAsanAm
>
> *grasping such is a pure vAsanA.*

>
> .
>
> *vwv.1987/20. Having renounced at first the dark desires steeped in
> objects of sense, take hold of the stainless desire called the feeling of
> friendship (or kindness) and the like.
>
> *m.20 In the beginning discard all ‘tāmasic’ vāsanās. In their place pick
> up good ‘vāsanas; like friendliness.
>
> *sv.20 Give up all notions, even those of liberation. First, by the
> cultivation of good relationships like friendship, give up tendencies and
> notions which are gross and materialistic.
>
> *vlm.20. Forsake first your foul (tAmasi) desires, and then be freed from
> your desire of worldly possessions; foster your better wishes next, and at
> last incline to your pure and holy leanings.
>

> *the dark tAmasic vAsanA is first cast.off. Wearing the scope*
>
> *of the senses, there are feelings*
>
> *like friendship,..of the sort that grasping them is a pure vAsanA. *
>
>
>
>
>
> ताम् अप्य्* अ*न्तः परित्यज्य ता*bhir व्य*वह*रnn अ*पि ।

>
> tAm api_anta: parityajya tAbhi:_vyavaharan_api |
>

> अन्तः शान्त.समस्त.ईहो भव चि*न्.मा*त्र.वासनः ॥४।५७।२१॥

>
> anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|21||
>
> .
>
> tAm api_anta: parityajya
>

> *Even having quite.forsaken that (f.) within *
>
> tAbhi:_vyavaharan.n_api* even carrying.on with them (f.) *
>
> anta:* within, *
>
> zAnta.samasta.Iha: *quiet=all.business, making total peace your business,*
>
> bhava *cit.*mAtra.vAsana: *let your vAsanA be measured cit.Consciousness.*

>
>
>
> *vwv.1988/21. Having renounced even that (desire for mere Consciousness)
> which is accompanied by the mind and the intellect, renounce that by which
> you give up (such desire), having steady and deep contemplation on the
> residual Reality.
>
> *m.21 Send even these and become quiet at heart. Become one with
> transcendent ‘vāsana’.
>
> *vlm.21. After having conducted yourself with your pure desires, get rid
> of these even at the end; and then being freed from all desires, be

> inclined t*a:_*and united with your intellect: (i. e. knowing all and
> longing for nothing).
>
>
>
> ताम् अप्य् अथ परित्यज्य ता*bhir व्य*वह*rann अ*पि ।

>
> tAm api_atha parityajya tAbhi:_vyavaharan* api |
>
> अन्तः शान्त.समस्त.ईहो भव चिन्.मात्र.वासनः ॥४।५७।२२॥
>
> anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|22||
>
> .
>

> *having forsaken even that*
>
> *even dealing.with those*
>
> *you are settled at.Peace within*
>
> *.*
>
> *so let your **vAsanA.Imprint be seen as merely Consciousness*
>
> *.*

>
> tAm api_atha parityajya tAbhi:_vyavaharan* api | anta: zAnta.samasta.Iha:
>
> bhava cit.mAtra.vAsana:
>
> .
>

> *j*d.*22 . tAm api atha parityajya . *that (f.) too next forsaking *tAbhi:
> vyavaharan api . *even dealing.with those (f.) *anta: zAnta.samasta.Iha:
> . within peace.entire*.a*ffairs . *entirely at.Peace within *bhava *cit.*mAtra.vAsana:
> . *let your **vAsanA.Imprint become Consciousness only. *

>
> *vwv.1989/22 Then, having renounced even that (desire for mere
> Consciousness) which is accompanied by them mind and the intellect,
> renounce that by which you give up (such desire), having steady and deep
> contemplation on the residual Reality.
>
> *vlm.22. Then renounce your intellectual propensity, together with your
> mental and sensible proclivities; and lastly having reached to the state of
> staid tranquillity, get rid of your mind also in order to set yourself free
> from all other desires.
>
> *sv.22.26 ... When even the notion of the ego.sense has ceased, you will
> be like the infinite space.
>
>
>

> चि*n.म*यः कलना.काल.प्रकाश.तिमिर.आदिकम् ।

> *a chin.maya chit.construct*
>
> *is*
>
> *a bit of impulse in time, of light or darkness*
>
> *.*
>
> *it's a **vAsanA habit worn by its wearer*
>
> *vibrant with the prAnic Airs*
>
> *.*

>
> cinmaya: kalanA.kAla.prakAza.timira.Adikam | vAsanAm vAsitAram ca
>

> prANa.spandana.pUrvakam *.*
>
> *. *

>
> *vwv.1990.91/23.24. Virtuous One! Full of Consciousness, having given up,
> even with the roots, grasping of sense.perceptions, time, light, darkness
> and the like, desire and the desirer, attended with the movement of prAna,
> you become one with a calm intellect placid as the sky. May you be such an
> honored one!
>
> *vlm.23. Be an intellectual being, and continue to breathe your vital
> breath (as long as you live); but keep your imagination under control, and

> take into n*a:_*account the course of time, and the revolution of days

> and nights.
>
> *m.23 All are transcendent (in character) ideation, thoughts, time, light,
> darkness, vāsanās.
>
> *sv.22.26 ... When even the notion of the ego.sense has ceased, you will
> be like the infinite space.
>

> *j*d.*23 . *cit.*maya: . *a cit.construct *is kalanA.kAla.prakAza.timir
> *a.A*dikam . an impulse.time.light.dark.&c thing . *a bit of impulsive
> time, of light or darkness *vAsanAm vAsitAram ca . *the vAsanA and its
> wearer *prANa.spandana.pUrvakam . *endowed with prAnic vibration.*
>
>
>
> स.मूलम् अपि संत्यक्त्वा व्योम.सौम्य.प्रशान्त.*धीः* ।
>
> sa.mUlam api saMtyaktvA vyoma.saumya.prazAnta.dhI: |
>
> *yas त्व*म् भवसि स*d.बु*द्धे स भवान् अस्तु सत्.कृतः ॥४।५७।२४॥

>
> ya:_tvam bhavasi sat.buddhe sa* bhavAn astu sat.kRta: ||4|57|24||
>
> .
>

> sa.mUlam api saMtyaktvA vyoma.saumya.prazAnta.dhI: *– *ya*:_*tvam bhavasi

> sad.buddhe sa bhavAn_astu sat.kRta:
>
> .
>
> *vwv.1990.91/23.24. Virtuous One! Full of Consciousness, having given up,
> even with the roots, grasping of sense.perceptions, time, light, darkness
> and the like, desire and the desirer, attended with the movement of prAna,
> you become one with a calm intellect placid as the sky. May you be such an
> honored one!
>
> *vlm.24. Forsake your desire for the objects of sense, and root out your
> sense of egoism, which is the root of desire. Let your understanding be
> calm and quiet, and you will be honoured by all.
>
> *sv.22.26 Give up all desires and contemplate the nature (or notion) of
> cosmic consciousness. Even this is within the realm of ideation or thought.
> Hence, give this up in due course. Rest in what remains after all these
> have been given up. And, renounce the renouncer of these notions. When even
> the notion of the ego.sense has ceased, you will be like the infinite space.
>
> *m.24 Cast of all these from their roots. Become on with sweet quickness.
> Become thus a person of great honour.
>
>
>

> हृदयात् सम्परित्यज्य सर्वम् एव महाम*तिः* ।

>
> hRdayAt sam.parityajya sarvam eva mahAmati: |
>

> *yas ति*ष्ठति गत.व्य*ग्रH* स मु*ktaH* परमेश्वरः ॥४।५७।२५॥

>
> ya:_tiSThati gata.vyagra: sa* mukta: paramezvara: ||4|57|25||
>
> .
>

> hRdayAt samparityajya sarvam eva mahAmati: ya*:_*tiSThati gata.vyagra: sa

> mukta: paramezvara:
>
> .
>
> *vlm.1992/25. That high.minded one who remains unbewildered, having
> renounced quite everything from the heart, is liberated He is the Supreme Go

> *d.*

>
> *vlm.25. Drive away all feelings and thoughts from your heart and mind;

> for he that is free from anxieties, is superior t*a:_*all, (who labour

> under anxious thoughts and cares).
>
> Clearing the Heart of everything, the Great Thinker now takes his rest,

> free from confusion: for he is the free Supreme Ishvara Lor*d.*

>
> *sv.22.26 Give up all desires and contemplate the nature (or notion) of
> cosmic consciousness. Even this is within the realm of ideation or thought.
> Hence, give this up in due course. Rest in what remains after all these
> have been given up. And, renounce the renouncer of these notions. When even
> the notion of the ego.sense has ceased, you will be like the infinite space.
>
> = hRdayAt samparityajya sarvam eva mahAmati: | ya: tiSThati gata.vyagra:
> sa mukta: paramezvara: >...< Comm ¶ hRdayAt From the Hrdaya Heart
> samparityajya sarvam renouncing everything eva mahAmati: thus the
> Great.Mind ya: tiSThati who abides gata.vyagra: free from confusion sa

> mukta: paramezvara: he is the free Supreme Ishvara Lor*d.*
>
> vyagra a. not attending t*a:_*any one partic. point (opp. to <ekAgra>),

> distracted, inattentive; bewildered, agitated, excited, alarmed; diverted
> from everything else, intent on, engrossed by, eagerly occupied with or
> employed in (instr. loc., or comp.; sometimes said of hands and fingers);
> tottering, unsteady, exposed to dangers (see <avy>); being in motion (as a

> wheel) bhp.; m. N. of viSNu; vyagram in*d.* in an agitated manner, with

> great excitement; tA f. intense occupation, eagerness, intentness (ifc.);
> perplexity, confusion MW.; tva n. distraction; confusion, agitation; (ifc.)
> intentness on Kull. on mn.8. 65; puraMdhri.varga a. having companies of
> matrons zealously occupied MW.; manas a. perplexed or bewildered in mind;
> hasta a. having the hands occupied with (comp.) samparityaj samparityaj

> sam.pari>tyaj P. samparityajati, t*a:_*abandon, desert, leave r.

>
>
>
> समाधिम् अथ कर्माणि मा करोतु करोतु वा ।
>
> samAdhim atha karmANi mA karotu karotu vA |
>

> हृदयेन_अस्त.सर्व.आ*stho मु*क्त एव_उत्तम.आशयः ॥४।५७।२६॥

>
> hRdayena_asta.sarva.Astha:_mukta* eva_uttama.Azaya: ||4|57|26||
>
> .
>
> samAdhim atha
>
> Then to the sameness of samAdhi karmANi mA karotu karotu vA without doing

> works or doing them hRdayena by the Heart asta.sarv*a.A*stha: all

> securely set like the sunset mukta eva only when Free
>
> uttama.Azaya: the Final Resort Ultimate Abode
>
> .
>
> *vwv.1993/26. Let him perform or not perform works as also absorption in
> the Supreme Spirit (or samAdhi). The one who has given up all efforts (or
> hopes) by the mind has (reached) the highest abode and is already liberated
>
> *m.26 There will be no inclinations or desires in the heart of a person
> with a perfect heart. Such a one is liberated He is always in a state of
> equilibrium (sāmadhi) whether he is performing works or not.
>
> *vlm.26. Let a man practice his hybernation or other sorts of intense
> devotion or not, he is reckoned to have obtained his liberation, whose
> elevated mind has lost its reliance on worldly things.
>

> *AB. … astA nirasthA: sarvA AsthA: prAg*.u*ktAbhimAnAdhyAsA yena sa:

> ||4|57|
>
> Then in the sameness of samAdhi, without doing works
>
> or even doing them, by Heart,
>
> all is securely settled Then he is Free, in the Last Abode.
>
>
>
> नैष्कर्म्येण न तस्य अर्थ:_न तस्य अर्थो ऽस्ति कर्मभिः ।
>
> naiSkarmyeNa na tasya_artha:_na tasya_artha:_asti karmabhi: |
>
> न समाधान.जप्याभ्याम् यस्य निर्वासनम् मनः ॥४।५७।२७॥
>
> na samAdhAna.japyAbhyAm yasya nir.vAsanam mana: ||4|57|27||
>
> .
>

> naiSkarmyeNa na tasya artha: *his goal is not got by inaction *
>
> na tasya artha: asti karmabhi: *his goal is not through works *
>
> na samAdhAna.japyAbhyAm *not meditation and prayers *
>
> yasya nirvAsanam mana: *of whom_manas the Mind is without vAsanAs*
>
> *.*

>
> *vwv.1994/27. For him whose mind is desireless, there is no purpose
> (served) by actions; nor by deep contemplation and muttered prayers.
>
> *m.27 For one whose mind is free (and bereft) of vāsanas,no purpose is
> served by not doing any works, or by involving in works or even by
> practices of ‘japa’ etc.
>
> *sv.27.31 ... whether he continues to live an active life or whether he
> rests in contemplation all the time. To him neither action nor inaction is
> of any use.
>
> *vlm.27. The man devoid of desires, has no need of his observance or
> avoidance of pious acts; the freedom of his mind from its dependence on
> anything, is sufficient for his liberation.
>
> He gets his goal, but it is not by inaction; and yet his goal
>
> is not through works, not meditation and prayer..one for whom Manas
>
> the Mind is without vAsanAs.
>
>
>

> विचारितम् अलम् शास्त्रम् चिरम् उद्ग्राहितम् मि*थH* ।

>
> vicAritam alam zAstram ciram ud.grAhitam mitha: |
>

> संत्यक्त.वासना*d मौ*ना*d ऋ*ते न_अ*sty उ*त्तमम् पदम् ॥४।५७।२८॥

>
> saMtyakta.vAsanAt_maunAt Rte na_asti_uttamam padam ||4|57|28||
>
> .
>

> na asti uttamam padam *is not the highest state *
>
> vicAritam alam zAstram – *having studied this shAstra *
>
> ciram udgrahitam mitha: *for.long taken.up in.vain *
>
> Rte saMtyakta.vAsanAt maunAt *without rejecting the **vAsanA.Imprint.s in
> mauna Silence *
>
> na asti uttamam padam . *there is no Supreme State*
>
> *.*

>
> *m.28 We have studied all scriptures. We have imported knowledge in them
> for a long time. But all is in vain. There is nothing better than the
> silence achieved by casting off vāsanas. That state of silence is the
> perfect state.
>
> *vlm.28. A man may have well studied the Sástras, and discussed about them
> in mutual conversation; yet he is far from his perfection, without his
> perfect inappetency and taciturnity.
>

> However long the study of this zAstra, if it's taken*.u*p

>
> vainly, without forsaking.of the vAsanAs in the silence
>
> of mauna—
>
> there's no Supreme State.
>

> #grah . #*udgrah . *Among the many prepositional uses of the root it is

> the two with ud that are worthy of note. In both these the form is

> udgrAhita. While in one: <parN*a.u*Taj*a.a*gra.vizrAnta.zuk*a.u*dgrAhita.zAstra.dRk>

> fm7181.014 the meaning is "uttered", "pronounced", "expressed"; in the
> other: <vicAritam alam zAstram ciram ud.grAhitam mitha:> fm4057.028 . the
> meaning is "thoroughly grasped" "rightly understood". . Satya Vrat.
>
>
>

> दृष्टम् द्रष्टव्यम् अखिलम् भ्रान्त्वा भ्रान्त्वा दि*zo द*श ।

>
> dRSTam draSTavyam akhilam bhrAntvA bhrAntvA diza:_daza |
>

> ज*नाः* कतिपया एव यथाव*stv.अ*वलोकिनः ॥४।५७।२९॥

>
> janA: katipayA* eva yathAvastu.avalokina: ||4|57|29||
>
> .
>

> dRSTam draSTavyam akhilam . *having seen everything worth seeing *bhrAntvA
> bhrAntvA . *wandering after wandering *dizo daza . *this way and that *janA:
> katipayA: eva . *some people are indeed *yathA avastu*.a*valokina: . *as
> unreal.beholders*
>
> *. *

>
> *m.29 I have roamed around in all directions all over this universe. There
> are only few who have seen the real thing.
>
> *vlm.29. There are men who have examined every thing and roved in all
> parts of the world; yet there are few among them that have known the truth.
>

> *j*d.*29 . dRSTam draSTavyam akhilam . *having seen everything worth
> seeing *bhrAntvA bhrAntvA . *wandering after wandering *dizo daza . *this
> way and that *janA: katipayA: eva . *some people are indeed *yathA avastu
> *.a*valokina: . *as unreal.beholders. *

>
>
>
> यद् यद् आलोक्यते किम्चित् कश्चिद् यत् तन् न विद्यते ।
>
> yat_yat_Alokyate kimcit ka:cit_yat_tat_na vidyate |
>
> ईप्सित.अनीप्सिताद् अन्यत् न तत्र यतते जनः ॥४।५७।३०॥
>
> Ipsita.anIpsitAt anyat na tatra yatate jana: ||4|57|30||
>
> .
>

> ya*d.*yad Alokyate . *whatever appears *
>
> *kimc*i*t_*kazci*t_*yat – *what is something or other *
>
> tan_na vidyate . *that is not known *
>
> Ipsit*a.a*nIpsitA*t_*anyan . *other than the wished and the unwished *
>
> na tatra yatate jana: . *a person makes no effort there.*

>
> *m.30 Few people who perceive a little perhaps try for it. But do not come
> to realize it. People try only for their likes and dislikes.
>
> *sv.27.31 He who has thus renounced everything from his heart, he indeed
> is the supreme Lord, whether he continues to live an active life or whether
> he rests in contemplation all the time. To him neither action nor inaction
> is of any use.
>
> *vlm.30. Of all things that are observed in the world, there is nothing
> among them which may be truly desirable, and is to be sought after by the
> wise.
>

> *j*d.*30 . ya*d.*yad Alokyate . *whatever appears kimc*i*t_*kazci*t_*yat
> – *what is something or other *tan_na vidyate . *that is not known *Ipsit
> *a.a*nIpsitA*t_*anyan . *other than the wished and the unwished *na tatra
> yatate jana: . *a person makes no effort there.*

>
>
>
> ये केचन सम्आरम्भा ये जनस्य क्रियाक्रमाः ।
>
> ye ke.cana sam.ArambhA* ye janasya kriyAkramA: |
>
> ते सर्वे देह.मात्र.अर्थम् आत्म.आर्थम् न.तु किम्चन ॥४।५७।३१॥
>
> te sarve deha.mAtra.artham Atma.Artham na.tu kimcana ||4|57|31||
>
> .
>
> ye ke.cana samArambhA:
>

> *Whatever the undertakings *
>
> ye janasya kriyA*.A*kramA: whosever the duties
>
> te sarve deha.mAtr*a.a*rtham they are all body.extent=purpose for the
> body's sake
>
> Atm*a.a*rtham na.tu *kimc*ana

>
> for the sake of the self, not even a bit.
>
> *m.31 Whatever a few do (when following scriptural rites), even those
> serve the purposes of body and nothing else.
>
> *vlm.31. All this ado of the world, and all the pursuits of men, tend only
> towards the supportance of the animal body; and there is nothing in it,
> leading to the edification of the rational soul.
>
> *sv.27.31 He who has thus renounced everything from his heart, he indeed
> is the supreme Lord, whether he continues to live an active life or whether
> he rests in contemplation all the time. To him neither action nor inaction
> is of any use.
>
> Whatever the undertakings may be,
>
> whose.ever the duties,—
>
> they are all
>
> for the body's sake..for the sake of the self,
>
> not even a bit.
>
>
>
> पाताले ब्रह्म.लोके च स्वर्गे च वसुधा.तले ।
>
> pAtAle brahma.loke ca svarge ca vasudhA.tale |
>
> व्योम्नि कतिपया एव दृश्यन्ते दृष्ट.दृष्टयः ॥४।५७।३२॥
>
> vyomni katipayA* eva dRzyante dRSTa.dRSTaya: ||4|57|32||
>
> .
>

> pAtAle . *in pAtAla.Hell *
>
> brahma.loke ca . *and in the world of brahmA *
>
> svarge ca . *and in (indra's) svarga.Heaven *
>
> vasudhA.tale . *on the plentiful earth *
>
> vyomni . *in the spacious sky *

>
> katipayA eva dRzyante dRSTa.dRSTaya: .
>

> *there are seen certain sights to be seen.*

>
> in hell, in the world of brahmA, in indra's heaven, on the earth,
>
> and in the spacious sky there are everywhere certain sights to see.
>
> *m.32 Very few in netherworlds, in heavens, in Brahmaloka and on earth,
> have seen what is to be seen (i.e. self).
>
> *vlm.32. Search all over this earth, in heaven above and in the infernal
> regions below; and you will find but few persons, who have known what is
> worth knowing. (The true nature of the soul and that of God, is unknown t

> *a:_*all finite beings every where).
>
> *j*d.*32 . pAtAle . *in pAtAla.Hell *brahma.loke ca . *and in the world
> of brahmA *svarge ca . *and in (indra's) svarga.Heaven *vasudhA.tale . *on
> the plentiful earth *vyomni . *in the spacious sky *katipayA eva dRzyante
> dRSTa.dRSTaya: . *there are seen certain sights to be seen.*
>
>
>
> इदम् हेयम् उपादेयम् इदम् इ*ty अ*स*d.उ*त्थितौ ।

>
> idam heyam upAdeyam idam iti_asat.utthitau |
>

> निश्चयौ गलितौ यस्य ज्ञस्य असा*v_अ*ति.दुर्लभः ॥४।५७।३३॥

>
> nizcayau galitau yasya jJasya_asAu_ati.durlabha: ||4|57|33||
>
> .
>

> idam heyam – *this is OK *
>
> upAdeyam idam – *this is not OK *
>
> iti *. so *
>
> asad*.u*tthitau – *two unreals have arisen *
>
> nizcayau galitau
>
> yasya jJasya *– for one who is a Knower *
>
> asau ati.durlabha: . *it is very hard to get**. *

>
> *vlm.33. It is hard to have a wise man, whose mind is devoid of its firm
> reliance on the vanities of the world; and freed from its desire or disgust
> of something or others, as agreeable or disagreeable to its state.
>
> *m.33 With false notions like ‘this is agreeable, this is disagreeable’,
> arising people are slipping on proper beliefs. To get a person of knowledge
> is extremely difficult.
>
> *sv.33.34.35 This world of diverse names and forms is composed of the
> desirable and the undesirable! For these people strive, but for
> self.knowledge no one strives. Rare are the sages of self.knowledge in the
> three worlds.
>

> गल् #gal .> #*galita.* . dropped, oozed, trickling amar • fallen down or

> off, loosed bhp.&c • lost, perished, decayed ragh.&c • waning (as the moon)
> varbR •• for #gAlita, (liquefied, melted) W.
>
>
>
> करोतु भुवने राज्यम् विशत्व् अम्भोदम् अम्बु वा ।
>
> karotu bhuvane rAjyam vizatu_ambhodam ambu vA |
>

> न_आत्म.लाभा*d ऋ*ते ज*न्तुः* विश्रान्तिम् अधिगच्छति ॥४।५७।३४॥

>
> na_Atma.lAbhAt_Rte jantu: vizrAntim adhigacchati ||4|57|34||
>
> .
>
> karotu bhuvane rAjyam vizatu_ambhodam ambu vA | na_Atma.lAbhAt_Rte jantu:
>
> vizrAntim adhigacchati
>
> .
>

> *whether*
>
> *he is a king on earth*
>
> *or*
>
> *roves the clouds and waters like a god*
>
> *without attainment of the Self*
>
> *he does not find Repose*
>
> *. *

>
> *vlm.34. A man may be lord of the world, or he may pierce through the
> clouds and pry in heaven (by his Yoga); yet he can not enjoy the solace of
> his soul without his knowledge of it.
>

> *j*d.*34 . karotu bhuvane rAjyam . *let him rule on earth a kingdom *vizatu
> ambhodam ambu vA . *or pervade the clouds or the water {as a deity} *Rte
> Atma.lAbhAt jantu: . *without Self.getting, a person *na vizrAntim
> adhigacchati . *not to repose attains. *
>
>
>
> ये महा.मतयः सन्तः शू*rAz च*_इन्द्रिय.शत्रुषु ।

>
> ye mahA.mataya: santa: zUrA:_ca_indriya.zatruSu |
>

> जन्म.ज्वर.विनाशाय त* उ*पास्या महाधियः ॥४।५७।३५॥

>
> janma.jvara.vinAzAya ta* upAsyA* mahAdhiya: ||4|57|35||
>
> .
>

> ye mahA.mataya: santa: zUrAz ca *those who are Great Mati minds and
> heroes *
>
> indriya.zatruSu *foes of the senses *
>
> janma.jvara.vinAzAya *for the destruction of the fever of birth *
>
> te upAsyA: mahAdhiya: *they are worshipful great minds *

>
> .
>
> *m.35 The saints and great warriors, who have conquered the senses are
> worthy of worship by great minds. These warriors have eliminated the fever
> of cyle of births.
>
> *vlm.35. I venerate those highminded men, who have bravely subdued their
> senses; it is from them that we can have the remedy to remove the curse of
> our repeated births. (It is by divine knowledge alone that we can avoid the
> doom of transmigration).
>
> *sv.33.34.35 This world of diverse names and forms is composed of the
> desirable and the undesirable! For these people strive, but for
> self.knowledge no one strives. Rare are the sages of self.knowledge in the
> three worlds.
>
>
>
> सर्वत्र पञ्च.भूतानि षष्ठम् किम्चिन् न विद्यते ।
>
> sarvatra paJca.bhUtAni SaSTham kimcit_na vidyate |
>
> पाताले भूतले स्वर्गे रतिम् एतु क्व धीर.धीः ॥४।५७।३६॥
>
> pAtAle bhUtale svarge ratim etu kva dhIra.dhI: ||4|57|36||
>
> .
>
> sarvatra paJca.bhUtAni SaSTham kimcit_na vidyate | pAtAle bhUtale svarge
>
> ratim etu kva dhIra.dhI:
>
> .
>

> *everything is made of five Elements*
>
> *a sixth is not.at.all known*
>
> *in any hell or earth or heaven*
>
> *:*
>
> *does a a serious thinker look for pleasure there*
>
> *?*

>
> *vlm.36. I see every place filled by the five elements, and a sixth is not

> to be seen any where in the worl*d.* Such being the case every where,

> what else can I expect to find in earth or heaven or in the regions below.
>
> *m.36 Beyond the five fundamental elements, there is no sixth element in
> all the worlds. Then in what will a strong and wise person of intellect
> take interest?
>
> *sv. One may be an emperor of the world or the king of heaven; but all
> these are only composed of the five elements! It is a pity that people
> indulge in such colossal destruction of life for these petty gains. Shame
> on them.
>
>
>

> युक्त्या वै चर*to ज्ञ*स्य संसारः_गोष्पद.आकृतिः ।

>
> yuktyA vai carata:_jJasya saMsAra:_goSpada.AkRti: |
>
> दूर.संत्यक्त.युक्ते:_तु महा.मत्त.अर्णव.उपमः ॥४।५७।३७॥
>
> dUra.saMtyakta.yukte:_tu mahA.matta.arNava.upama: ||4|57|37||
>
> .
>
> yuktyA vai carata:
>

> jJasya *. of the Knower *
>
> saMsAra: goSpad*a.A*kRti: *. saMsAra looks like a cowprint in the pasture
> *
>
> dUra.saMtyakta.yukte: tu
>
> mahA.mattA*.a*rNav*a.u*pama: . *like a great ocean of pleasure.*

>
> *m.37 This world is like and of the size of the heel of cow for a jnani,
> who conducts himself properly (guided by scriptures). For one who is
> indifferent to propriety (and scriptures) this world is a great,
> infatuative, and attractive ocean.
>
> *vlm.37. The wise man relying on his own reason and judgment, outsteps the
> abyss of this world, as easily as he leaps over a ditch; but he who has
> cast aside his reason, finds it as wide as the broad ocean. (The original
> word for the ditch is gospada "the cove of a cows hoof" a cul.de.sac).
>
>
>
>
>
>
> http://4.bp.blogspot.com/_zBHcKCIJxd8/SU4QNzbcg4I/AAAAAAAAAmI/gNMM3X04rE8/s400/4012810.lg.jpg

> <http://4.bp.blogspot.com/_zBHcKCIJxd8/SU4QNzbcg4I/AAAAAAAAAmI/gNMM3X04rE8/s400/4012810-lg.jpg>

>
>
>
> कदम्ब.गोलकैस् तुल्यम् ब्रह्माण्डम् स्फार.चेतसः ।
>
> kadamba.golakai:_tulyam brahmANDam sphAra.cetasa: |
>

> किम् प्रयच्छति किम् भुङ्क्ते प्रा*प्ते '*स्मिन् सक*ले '*पि सः ॥४।५७।३८॥

>
> kim pra.yacchati kim bhuGkte prApte_asmin sakale_api sa: ||4|57|38||
>
> .
>

> kadamba.golakai: tulyam *like a round Kadamba blossom *
>
> brahmANDam *the Cosmic Egg *
>
> sphAra.cetasa: *of extending awareness *
>
> kim prayacchati *how does he produce *
>
> kim bhuGkte *how enjoy *
>
> prApte asmin_sakale api sa: *though he has got it all ...*

>
> .
>
> that round Kadamba blossom, the brahmANDa, the Brahmanic Egg
>
> of extending awareness..how
>
> would one produce it, or enjoy it, although he has got it all?
>
> *m.38 What use is it for a person of vast mind and consciousness, even if
> he gets the entire universe? The universe for him is like a small ‘kadamba’
> fruit. What will he enjoy even if everything of that fruit is given to him?
>
> *vlm.38. The man of enlightened understanding, looks upon this globe of
> the earth, as the bulb of a Kadamba flower, round as an apple or a ball,
> teres atque rotundus; he neither gives nor receives nor wants of aught in

> this worl*d.*

>
>
>
> एतद् अर्थम् अबुद्धीनाम् यन् महा.समर.क्रियाः ।
>
> etat_artham abuddhInAm yat_mahA.samara.kriyA: |
>

> तन् मन्ये राम धिक्.कार्यम् द्वन्द्व.लक्ष.क्ष*yAv अ*हम् ॥४।५७।३९॥

>
> tat_manye rAma dhik.kAryam dvandva.lakSa.kSayau_aham ||4|57|39||
>
> .
>
> etat_artham abuddhInAm
>
> ... this goal of the unintelligent
>
> yan_mahA.samara.kriyA: which is the work of great battles,
>
> tan_manye rAma I think it is, rAma,
>
> dhik.kAryam a cursed activity
>

> dvandva.lakSa.kSay*a.A*vaham

>
> producing a thousand destructive dualities.
>
> *m.39 O Rāma, people engage in fierce wars for that purpose. In my opinion
> such was, in which millions die, are contemptible.
>
> *sv.36.37.38.39 ...It is a pity that people indulge in such colossal
> destruction of life for these petty gains. Same on them.
>
> *vlm.39. Yet fie for the foolish that fight for this mite of the earth,
> and wage a warfare for destruction of millions of their fellow creatures.
>
> It is a goal for the stupid, the work of many battles, and
>
> I think it is, rAma, a cursed
>
> activity producing a thousand deadly dualities.
>
>
>
>
> कल्प.मात्रेण कालेन सुमहा.पेलव.उदरे ।
>
> kalpa.mAtreNa kAlena sumahA.pelava.udare |
>

> तस्मिन्_अपि हि *yo नाशH* सर्वान्_चिर.महाधियाम् ॥४।५७।४०॥

>
> tasmin_api hi ya:_nAza: sarvAn_cira.mahAdhiyAm ||4|57|40||
>
> .
>

> kalpa.mAtreNa kAlena . *with time, to the extent of a kalpa *
>
> su.mahA.pelav*a.u*dare
>
> tasmin.n_api hi yo nAza:
>
> sarvAn cira.mahAdhiyAm *. . *

>
> *m.40 Even the destruction, that occurs in the fragile and delicate
> stomach (of Brahma) at the time of dissolution, is due to the impatience of
> that (Brahma) of tremendous mental power.
>
> *vlm.40. What, if any one is to live and enjoy the blessings of this world
> for a whole Kalpa when, he can not escape the sorrow, consequent on the
> loss of all his friends during that period.
>
> *sv.40.49 None of these engages the attention of the sage, because he is
> equipped with self.knowledge. He is established in that supreme seat to
> which the sun and the moon have na:_access (the susumna?).
>
>
>

> आत्म*no ज्ञ*स्य सर्ग.आ*देः_य*न् मनाग् अपि न_उद्गतम् ।

>
> Atmana:_jJasya sarga.Ade: yat_manAk_api na_udgatam |
>
> तस्मिन् जगत्.त्रये प्राप्ते किम्चिद् आत्मा बली भवेत् ॥४।५७।४१॥
>
> tasmin jagat.traye prApte kimcit_AtmA balI bhavet ||4|57|41||
>
> .
>
> since there is no arising of the cycle of Creation, then
>
> even if the three worlds are got,
>
> how does the knower of the Self become any more powerful?
>
> Atmana: jJasya –
>

> *for the Knower's Self *
>
> sarg*a.A*de: .
>
> *of Creation &c *

>
> yat manAg api na udgatam –
>

> *which is not.at.all arisen *
>
> tasmin jagat.traye prApte –
>
> *there when the three worlds are got *
>
> *kimc*i*t_*AtmA balI bhavet –
>
> *how does the Self become strong?*

>
> *m.41 For one who knows the self, even creations are not born and not even
> a little comes out of them. Then, even if the three worlds are given to him
> he will not be strengthened even a little.
>
> *vlm.41. He who has known the self, has no craving for heavenly bliss
> within himself; because he knows his gain of all the three worlds, can
> never conduce to the strengthening of his soul.
>
> *sv.40.49 None of these engages the attention of the sage, because he is
> equipped with self.knowledge. He is established in that supreme seat to

> which the sun and the moon have n*a:_*access (the susumna?).
>
> *j*d.*41 . Atmana: jJasya . *for the Knower's Self *sarg*a.A*de: . *of
> Creation &c *yat manAg api na udgatam . *which is not.at.all arisen *tasmin
> jagat.traye prApte . *there when the three worlds are got kimc*i*t_*AtmA
> balI bhavet . *how does the Self become strong?*
>
>
>
> इ*तः* शैल.श*तैH*_व्याप्ता तथा_इ*तः*_जल.राशिभिः ।

>
> ita: zaila.zatai:_vyAptA tathA_ita:_jala.rAzibhi: |
>

> कियान् अस्य भुव:_दे*हH* येन_उदारम् प्रपूरयेत् ॥४।५७।४२॥

>
> kiyAn asya bhuva:_deha: yena_udAram prapUrayet ||4|57|42||
>
> .
>
> ita: zaila.zatai: vyAptA
>

> *hence pervaded by hundreds of mountains *
>
> tathA ita: jala.rAzibhi:
>
> *thus hence by water.drops *
>
> kiyAn asya bhuva: deha:
>
> *how much the body of the earth *
>
> yena udAram prapUrayet
>
> *with which it is abundantly overflowing *

>
> *m.42This earth is full with mountains and waters. By getting such a body
> (fully occupied) of earth, what will a jnani gain?
>
> *vlm.42. But the avaricious are not content with all they have, and like
> the body of this earth, is not full with all its hills and mountains and
> surrounding seas. (The earth is never full with all its fullness).
>
> *sv.40.49 None of these engages the attention of the sage, because he is
> equipped with self.knowledge. He is established in that supreme seat to

> which the sun and the moon have n*a:_*access (the susumna?).
>
> *j*d.*42 . ita: zaila.zatai: vyAptA . *hence pervaded by hundreds of
> mountains *tathA ita: jala.rAzibhi: . *thus hence by water.drops *kiyAn
> asya bhuva: deha: . *how much the body of the earth *yena udAram
> prapUrayet . *with which it is abundantly overflowing *
>
>
>
> न तद् अस्ति जग*ty अ*स्मिन् स.पाताल.सुर.आलये ।
>
> na tat_asti jagati_asmin sa.pAtAla.sura.Alaye |
>
> यत्_नाम_आत्मव*to ज्ञ*स्य किम्चित् कार्यतरम् भवेत् ॥४।५७।४३॥

>
> yat_nAma_Atmavata:_jJasya kimcit kAryataram bhavet ||4|57|43||
>
> .
>

> na ta*t_*asti

>
> That is not
>
> jagati_asmin in this world
>

> sa.pAtAla+sur*a.a*/Alaye in the abode of hell and heaven

>
> yan_nAma Atmavata: jJasya what is namely of the knower of Self
>

> *kimc*i*t_*kAryataram bhavet

>
> whatever is there more worthy to be done?
>

> *m.43 There is nothing in these worlds that can be useful t*a:_*a jnani

> who knows the self.
>
> *vlm.43. There is nothing in this earth or in the upper and lower worlds,
> which is of any use to the sage acquainted with spiritual knowledge.
>
> *sv.40.49 None of these engages the attention of the sage, because he is
> equipped with self.knowledge. He is established in that supreme seat to

> which the sun and the moon have n*a:_*access (the susumna?).

>
>
>
> एकताम् अनुयातस्य व्योमवत् विततस्य च ।
>
> ekatAm anuyAtasya vyomavat vitatasya ca |
>

> स्व.स्थस्य आत्मव*to ज्ञ*स्य स्थितस्य आत्म*ny अ*.चेत*सः* ॥४।५७।४४॥

>
> sva.sthasya_Atmavata:_jJasya sthitasya_Atmani_a.cetasa: ||4|57|44||
>
> .
>
> ekatAm anuyAtasya
>

> *for one who pursues Oneness *
>
> vyomavat vitatasya ca
>
> *and who's as extensive as the spacious sky *
>
> svasthasya Atmavata: jJasya
>
> *of the self of the Selflike knower *
>
> sthitasya Atmani_a.cetasa:
>
> *of his state of unawareness in himSelf ..*

>
> *m.44 Attaining oneness, expanding himself as wide as the sky, a jnani who
> knows the self, abides in the self in quiet (like one who is inconscient).
>
> *vlm.44. The mind of the self.knowing sage, is one vast expanse like the
> spacious firmament, it is tranquil and sedate and unconscious of itself.
>
> *sv.40.49 None of these engages the attention of the sage, because he is
> equipped with self.knowledge. He is established in that supreme seat to

> which the sun and the moon have n*a:_*access (the susumna?).
>
> *j*d.*44 . ekatAm anuyAtasya . *of one who pursues Oneness *vyomava*t_*vitatasya
> ca . *and who's as extensive as the spacious sky *svasthasya Atmavata:
> jJasya . *of the self of the Selflike knower *sthitasya Atmani_a.cetasa:
> . *of his state of unawareness in himSelf ..*

>
>
>
> शरिर.जाल=नीहार.धूसरा शून्य.कोटरा ।
>
> zarira.jAla=nIhAra.dhUsarA zUnya.koTarA |
>
> शान्त.संसार.सुभगा त्रिलोकी.विपुलातटी ॥४।५७।४५॥
>
> zAnta.saMsAra.subhagA trilokI.vipulAtaTI ||4|57|45||
>
> .
>

> *it is a foggy grey body.net <http://body.net> *
>
> *an empty cave *
>
> Anta.saMsAra.subhagA . *enjoying the peaceful saMsAra *
>
> trilokI.vipul*a.A*taTI . *the vast extent of the three worlds. *

>
> #dhUsara . grey; dust.
>
> *m.45 These vast worlds are full of the fog of bodies in an empty chamber
> full of dust. It appears charming with passive movement.
>
> *vlm.45. It views the body as a network of veins and arteries, pale and
> white as frost, and all cellular within.
>
> *sv.40.49 None of these engages the attention of the sage, because he is
> equipped with self.knowledge. He is established in that supreme seat to

> which the sun and the moon have n*a:_*access (the susumna?).
>
> *j*d.*45 . zarira.jAla=nIhAra.dhUsarA . *it (f.) is a foggy grey body.net
> <http://body.net> *zUnya.koTarA . *an empty cave/hollow *zAnta.saMsAra.subhagA
> . *enjoying the peaceful saMsAra *trilokI.vipul*a.A*taTI . *the vast
> extent of the three worlds. *
>
>
>
> स्फार.ब्रह्म.अमल.अम्भोधि.फे*नाः* सर्वे कुलाच*लाः* ।

> sphAra.brahm*a.a*mal*a.a*mbhodhi.phenA:
>
> *vast.Brahman.pure.ocean.foam *
>
> sarve kulAcalA:
>
> *all the mountain.ranges *
>
> *cit.A*ditya=mahA*.A*bhAsa.mRgatRSNAjala.zriya:
>
> *the cit.sun=great.phantasm/splendor=mirage.water=wonders =*

>
> *m.46 In the vast, pure brahman sea of waters, these mountains are like
> foam. In the great effulgence of the sun of consciousness, the oceans are
> mere mirages.
>
> *vlm.46. It sees the mountains floating as froth, on the surface of the
> pellucid ocean of Brahma; it looks upon the intellect blazing as brightly
> as the sun, over the mirage of existence.
>
> *sv.40.49 None of these engages the attention of the sage, because he is
> equipped with self.knowledge. He is established in that supreme seat to

> which the sun and the moon have n*a:_*access (the susumna?).
>
> *j*d.*46 . sphAra.brahm*a.a*mal*a.a*mbhodhi.phenA: . *vast.Brahman.pure.ocean.foam
> *sarve kulAcalA: . *all the mountain.ranges cit.A*ditya=mahA*.A*bhAsa.mRgatRSNAjala.zriya:
> . *the cit.sun=great.phantasm/splendor=mirage.water=wonders =*

>
>
>
> आत्म.तत्त्व=महाम्भोधि=वीचयः सर्ग.राजयः ।
>
> Atma.tattva=mahAmbhodhi=vIcaya: sarga.rAjaya: |
>
> अन्.उत्तम.पद.अम्भोद.वृष्टयः शास्त्र.दृष्टयः ॥४।५७।४७॥
>
> an.uttama.pada.ambhoda.vRSTaya: zAstra.dRSTaya: ||4|57|47||
>
> .
>

> Atma.tattva=mahA*.a*mbhodhi=vIcaya:
>
> *... the Self.Thatness=great.ocean=waves *sarga.rAjaya: . *succession of
> creations *anuttama.pad*a.a*mbhoda+vRSTaya: . *unsurpassed.state=ocean+spray
> *zAstra.dRSTaya: . *zAstra.insights. *
>
> *the ocean.waves of Self.Thatness*
>
> *the succession of creations*
>
> *the spray of the waves of that state .*
>
> *such is the shAstraic Vision*
>
> *.*

>
> *m.47 Creations are waves in the great sea of self.nature. The perceptions
> of scriptures are the downpour from the great clouds, called the Supreme
> state.
>
> *vlm.47. It finds the nature of the soul, to be as extensive as the vast
> ocean, containing the creations as its billows; and it considers the
> all.pervasive soul as a big cloud, raining down in showers of SAstras or
> knowledge.
>

> *j*d.*47 . Atma.tattva=mahA*.a*mbhodhi=vIcaya: . *... the
> Self.Thatness=great.ocean=waves *sarga.rAjaya: . *succession of creations
> *anuttama.pad*a.a*mbhoda+vRSTaya: . *unsurpassed.state=ocean+spray *zAstra.dRSTaya:
> . *zAstra.insights. *
>
>
>
> चन्द्र.अग्नि.तपन.आलोका घट.काष्ठ.आदि.सन्नि*भाH* ।
>
> candra.agni.tapana.AlokA* ghaTa.kASTha.Adi.sannibhA: |
>
> प्रकाशनी*yAz चिd.रू*प.त्वि*So म*ल.क*NAs त*था ॥४।५७।४८॥

>
> prakAzanIyA:_cit.rUpa.tviSa:_mala.kaNA:_tathA ||4|57|48||
>
> .
>
> candra.agni.tapana.AlokA: ghaTa.kASTha.Adi.sannibhA: | prakAzanIyA:

> cit.rUpa.tviSa:_mala.kaNA:_tathA *.*
>
> *. *
>
> *lights that burn with moon.fire*
>
> *—*
>
> *illustrations like pots and wooden blocks*
>
> *—*
>
> *illuminations*
>
> *—*
>
> *cit.Consciousness glittering with form*
>
> *these are spots of unclarity in*
>
> *That*
>
> *.*

>
> *m.48 Just like light which shines on impure cells, the consciousness form
> shines on all objects like moon, fire, their lights, pots, loss etc.
>
> *vlm.48. The fire, moon and the sun, appear as the fuel in a furnace,
> requiring to be lighted by the blaze of the intellect, as every opaque atom
> in nature.
>
> *sv.40.49 None of these engages the attention of the sage, because he is
> equipped with self.knowledge. He is established in that supreme seat to

> which the sun and the moon have n*a:_*access (the susumna?).
>
> *j*d.*48 . candr*a.a*gni.tapan*a.A*lokA: . *moon.fire=burning+lights *
> ghaTa.kASTh*a.A*di.sannibhA: . *examples like pots and wooden blocks **j
> *d.*48 . prakAzanIyA: . *illuminations cit.*rUpa=tviSa: . *chit.form=agitation/brilliance
> *mala.kaNA:_tathA . *thus/as That spots of unclarity bits of impurity *(Murthy:
> impure cells)
>
>
>
> एकताम् अनु.यातस्य व्योमव*d वि*ततस्य च ।
>
> ekatAm anu.yAtasya vyomavat_vitatasya ca |
>
> स्वस्थस्य आत्मव*to ज्ञ*स्य स्थितस्य आत्म*ny अ*चेतसः ॥४।५७।४९॥

>
> svasthasya_Atmavata:_jJasya sthitasya_Atmani_acetasa: ||4|57|49||
>
> .
>

> ekatAm anuyAtasya *. of someone pursuing ekatA.Oneness *
>
> vyomava*t_*vitatasya ca svasthasya Atmavata: jJasya sthitasya
>
> Atmani *. in the self *a.cetasa: *. without affective feeling*
>
> *. *

>
> *m.49 Humans, gods and titans move about in this world.forest enjoying
> their desired pleasures. They are with their selves (but they ignore them).
>
> *vlm.49. All embodied souls of men, gods and demigods, rove in the
> wilderness of the world, for feeding upon their fodder of food, as the deer
> graze in their pasturage.
>
>
>
>
>
> http://vinotecalondon.files.wordpress.com/2008/11/random.4591.jpg

> <http://vinotecalondon.files.wordpress.com/2008/11/random-4591.jpg>
>
>
>
> अस्थि.खण्ड.अर्ग*ला मू*र्ध्न.पिधानाः स्नायु.शृङ्ख*लाः* ।
>
> asthi.khaNDa.argalA*_mUrdhna.pidhAnA: snAyu.zRGkhalA: |
>
> जगद्*.देहा ज*र*j.जी*व.रक्त.मांस.असमुद्ग*काः* ॥४।५७।५०॥

>
> jagat.dehA*_jarat.jIva.rakta.mAMsa.asamudgakA: ||4|57|50||
>
> .
>
> they're
>
> bone.button=bolted
>
> pate.lidded
>
> sinew.fettered
>
> world.embodiments in the aging Living Jîva,..
>
> a bowl of blood pudding.
>
> अस्थि.खण्ड=अर्गलाः bone.bits=bolted मूर्ध्न.पिधानाः pate.lidded
>
> स्नायु.शृङ्खलाः sinew.fettered जगद्.देहाः world.bodies
>
> जरज्.जीव=रक्त.मांस+असमुद्गकाः
>
> aging.jîva=blood.meat+containers. 50.
>
> *m.50.51. These age smitten beings of the world are mere caskets of flesh
> and blood, bound by bones, nerves and such. These are like puppets thrown
> around for the recreation and entertainment of children.
>
> *vlm.50. The world is a prison house, where every one is a prisoner with
> his toilsome body. The bones are the latches of this dungeon, the head is
> its roof, and the skin its leather; and the blood and flesh of the body,
> are as the drink and food of the imprisoned
>
> *sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains
> or the pleasures of the entire universe.
>
>
>

> वनमाला.मृगा मु*ग्धाH* पुर.संचार.संस्थितौ ।
>
> vanamAlA.mRgA* mugdhA: pura.saMcAra.saMsthitau |
>
> बाल.बुद्धि.विनोदाय योजि*ताः*_चर्म.पुत्रिकाः ॥४।५७।५१॥

>
> bAla.buddhi.vinodAya* yojitA:_carma.putrikA: ||4|57|51||
>
> .
>

> vanamAlA.mRgA . *garlanded beasts *mugdhA: . *silly asses *pura.*saMc*Ara.saMsthitau
> . *in a city.roving state *bAla.buddhi.vinodAya . *with a child's
> intellectual play *yojitA: . *involved *carma.putrikA: . *leather dolls.*

>
> *m.50.51. These age smitten beings of the world are mere caskets of flesh
> and blood, bound by bones, nerves and such. These are like puppets thrown
> around for the recreation and entertainment of children.
>
> *vlm.51. Men were as dolls covered with skin for the amusement of boys,
> and they are continually roving in quest of sustenance, like the cattle
> running towards their pasture grounds.
>

> *j*d.*51 . vanamAlA.mRgA . *garlanded beasts *mugdhA: . *silly asses *
> pura.*saMc*Ara.saMsthitau . *in a city.roving state *bAla.buddhi.vinodAya
> . *with a child's intellectual play *yojitA: . *involved *carma.putrikA:
> . *leather dolls.*

>
>
>
> न_एवम्विध.उदार.मना मनाग् अपि महामतिः ।
>
> na_evamvidha.udAra.manA manAk_api mahAmati: |
>

> न *jJaz च*लति भोग.ओ*ghair म*न्द.वा*tair इ*व_अच*लH* ॥४।५७।५२॥

>
> na jJa:_calati bhoga.oghai:_manda.vAtai:_iva_acala: ||4|57|52||
>
> .
>
> na evaM.vidha.udAra.manA manAg.api mahAmati:
>

> na jJa*:_*calati bhoga.oghai: . *a Knower is not moved by a horde of
> pleasures *
>
> manda.vAtai:_iva acala: . *like a mountain by gentle breezes.*

>
> .
>
> *m.52 Like mountains which remain unmoved by mild winds, a wise person of
> virtue is not moved even a little by pleasures.
>
> *vlm.52. But the high minded man is not of this kind; he is not moved by
> worldly temptations, as the mountain is not to be shaken by the gentle
> breeze.
>
> *sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains
> or the pleasures of the entire universe.
>
>
>

> तस्मिन् किल पदे राम *jJas ति*ष्ठति महा.उत्तमे ।

>
> tasmin kila pade rAma jJa:_tiSThati mahA.uttame |
>

> य*स्मिन्_च*न्द्र.अर्क.दे*शH*_अपि न पातालम् इव स्थितिः ॥४।५७।५३॥

>
> yasmin candra.arka.deza:_api na pAtAlam iva sthiti: ||4|57|53||
>
> .
>
> tasmin kila pade rAma jJa:_tiSThati mahA.uttame | yasmin
> candra.arka.deza:_api
>
> na pAtAlam iva sthiti:
>
> .
>

> *for in that state*
>
> *rAma*
>
> *the Knower rests in that most high state*
>
> *where*
>
> *it is rather the land of Moon and Sun*
>
> *than some sort of** Hell*
>
> *.*

>
> *m.53 O Rāma, a jnani abides in that highest state of consciousness, where
> even the effulgences of sun and moon are like dark shades of the
> netherworlds.
>
> *vlm.53. The truly great and wise man, rests in that highest state of
> eminence; where the stations of the sun and moon, are seen as the nether
> regions.
>

> *j*d.*53 . tasmin_kila pade *. for in that state rAma *jJa: tiSThati mahA
> *.u*ttame . *the Knower indeed, rAma, rests in that most high state *yasmin
> *. where *candr*a.a*rka.deza: api *. it is rather the land of Moon and
> Sun *na pAtAlam iva sthiti: *. not a state like Hell. *
>
>
>
> यस्य आलोका*l लो*कपालाः समालोकाः सु.वेदिनः ।
>
> yasya_AlokAt_lokapAlA: samAlokA: su.vedina: |
>
> शरीरम् पान्त्य् अयम् इव पश्यन् मू*ढाH* क्षप.अर्णवे ॥४।५७।५४॥

>
> zarIram pAnti_ayam iva pazyan mUDhA: kSapa.arNave ||4|57|54||
>
> .
>
> yasya AlokAt lokapAlA: samAlokA: su.vedina: zarIram pAnti ayam iva pazyan
> mUDhA: kSapa.arNave
>
> .
>
> yasya AlokAl ... from whose light come AlokAt; AlokAn would make AlokAMl
> in sandhi loka.pAlA: the World.Protectors the four corners of the world, a
> title appropriated by emperors. samAlokA: bright with understanding,
> su.vedina: well.knowers who are zarIram pAnti_ayam iva as.if nourishing

> this body pazyan_mUDhA: fools see/knowing kSap*a.a*rNave in an ocean of

> night
>
> *m.54 When the highly knowledgeable people (people with knowledge of
> truth), whose perception is same as the integral perception of the Lord of
> world, identify themselves with the body, they are only drinking from the
> sea of darkness.
>
> *vlm.54. It is by the light of the Supreme Spirit, that all the worlds are
> lighted, and the minds of all are enlighted But the ignorant are immerged
> in the ocean of ignorance, and nourish their bodies only in disregard of
> their souls.
>
> ...out.of whose Light,..the World.Protectors: bright with understanding,
> good
>
> scholars who act as.if nourishing this body, like fools seeking
>
> to see in an ocean of night.
>
>
>

> न केचन जगद्*.*भावास्* त*त्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

>
> na ke.cana jagat.bhAvA:_tattva.jJam raJjayanti_amI |
>

> अप्य् अभ्यास.गताः स्फार.हृदयम् खम् इव_अम्बु*दाH* ॥४।५७।५५॥

>
> api_abhyAsa.gatA: sphAra.hRdayam kham iva_ambudA: ||4|57|55||
>
> .
>

> na ke.cana jagad.bhAvA:_tattvajJam raJjayanti_amI . *these
> world.becomings have na:_attraction at.all for the Thatness.knower *
>
> api_abhyAsa.gatA: sphAra.hRdayam . *for those given to Practice and the
> expanse of Heart *kham iva ambudA: . *are like sky and clouds.*

>
> *m.55.57. A knower of the nature of self rarely takes interest or takes
> delight in the world.feeling. Moreover, a well trained mind is like a cloud
> in the sky. Sky and cloud are not attached to each other. ...
>
> *sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains
> or the pleasures of the entire universe.
>
> *vlm.55. No worldly good can allure the heart of the wise, who have tested
> the vanity of temporal things; and no earthly evil can obscure their souls,
> which are as bright as the clear sky which no cloud can darken.
>

> ...these world.events have n*a:_*attraction for the knower of Thatness,

>
> for those given to Practice and the vast Heart are like clouds and sky.
>

> *j*d.*55 . na ke.cana jagad.bhAvA:_tattvajJam raJjayanti_amI . *these
> world.becomings have na:_attraction at.all for the Thatness.knower *api_abhyAsa.gatA:
> sphAra.hRdayam . *for those given to Practice and the expanse of Heart *kham
> iva ambudA: . *are like sky and clouds.*
>
>
>
> न केचन जगद्*.*भावास्* त*त्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

>
> na ke.cana jagat.bhAvA:_tattva.jJam raJjayanti_amI |
>

> मर्कटा इव नृत्य*न्तः_गौ*री.लास्य.अर्थिनम् हरम् ॥४।५७।५६॥

>
> markaTA* iva nRtyanta: gaurI.lAsya.arthinam haram ||4|57|56||
>
> .
>

> na ke.cana jagad.bhAvA:_tattvajJam raJjayanti_amI . *these
> world.becomings have na:_attraction at.all for the Thatness.knower *markaTA
> iva nRtyanta: . *like dancing monkeys *
>
> gaurI.lAsy*a.a*rthinam haram

>
> .
>
> *m.55.57. A knower of the nature of self rarely takes interest or takes
> delight in the world.feeling. Moreover, a well trained mind is like a cloud
> in the sky. Sky and cloud are not attached to each other. Further, Siva,
> who is interested in the dance of pArvatI cannot be interested in a
> monkey’s permabulate. It is also like a pearl , which has reflected many
> images when outside, has got inside a pot.
>
> *sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains
> or the pleasures of the entire universe.
>
> *vlm.56. No worldly pleasure can gladden the soul of the wise man, as the
> dance of monkeys can give no joy to the heart of Hara, that delights in the
> dancing of GaurÄ«.
>

> These world.events have n*a:_*attrac

>
> tion for the knower of Thatness,
>
> #lAsya.m dancing , a dance (esp. accompanied with instrumental music and
> singing) representing the emotions of love dramatically; the term #lAsya is
> also applied to the #nAch [Nautch] dance of the Indian dancing girls ,
> consisting chiefly of gesticulation with a shuffling movement of the feet
> forwards and backwards , as invented by #pArvatî and opposed to the
> boisterous masculine dance called #tANDava practised by Siva and his
> followers.
>
>
>

> न केचन जगद्.भा*वाः**_त*त्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

> These world.becomings have n*a:_*attraction at.all for the

> Thatness.knower
>
> prAktana.pratibimba.zrI
>
> like the formerly glorious gleaming of
>
> ratnam kumbha.gatam yathA
>

> a jewel got int*o *a pot.

>
> *vlm.57. No earthly delight can have its seat in the heart of the wise, as
> the sun.light is never reflected in a gem hidden under a bushel.
>
> *m.55.57. A knower of the nature of self rarely takes interest or takes
> delight in the world.feeling. Moreover, a well trained mind is like a cloud
> in the sky. Sky and cloud are not attached to each other. Further, Siva,
> who is interested in the dance of pArvatI cannot be interested in a
> monkey’s permabulate. It is also like a pearl , which has reflected many
> images when outside, has got inside a pot.
>
> *sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains
> or the pleasures of the entire universe.
>

> These world.events have n*o *attraction for the knower of Thatness,

>
> like the once.glorious glittering of a gem hidden in a pot.
>
>
>
> व्रज.अर्पित.उपमम् असन्मयम् अम्बु.भङ्ग=
>
> vraja.arpita.upamam asanmayam ambu.bhaGga=
>
> तुङ्गम् तरङ्ग.कृत.बिम्बम् इव_अवलोक्य ।
>
> tuGgam taraGga.kRta.bimbam iva_avalokya |
>
> लोलाम् तत्_ईहित.सुखेषु रतिम् न याति
>
> lolAm tat_Ihita.sukheSu ratim na yAti
>

> त*j.ज्ञः* कु.शैवल.लवे*Sv इ*व राजहंसः ॥४।५७।५८॥

>
> tat.jJa: ku.zaivala.laveSu_iva rAjahaMsa: ||4|57|58||
>
> .
>

> vraj*a.a*rpita.upamam -* - *
>
> a=san.mayam -* - *
>
> ambu-bhaGga-tuGgam -* - *
>
> taraGga-kRta-bimbam iva avalokya - *like a wave-made=reflection
> having-been-seen - *
>
> lolAm ta*t_*Ihita-sukheSu ratim na yAti -* - *
>
> tajjJa: ku-zaivala-laveSu_iva rAjahaMsa: *-*
>
> *. *
>
> j*d~* #zaivala is prob. a misreading of #zevala, Blyxa weed

>
> ~m.58 The transient and fragile pleasures are like images on a wave and
> full of unreality and falsehood. They do not interest a jnani. A king swan
> in small pieces of ‘saivala’ plant.
>
> ~vlm.58. The material world appears as a solid rock to the stolid
> ignorant; but it seems as the evanescent wave to the wise. The ignorant
> take a great pleasure in the transitory enjoyments of the world; but the
> wise take them to no account, as the swan disdains to look upon the moss
> of the lake.
>
>
>
> .
>

> *o**ॐm*

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

> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>

>
> next Canto:
>
> fm4058
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Sat, Jan 21, 2017 at 9:43 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> fm4057 2.ja20-21 AN UNANSWERED QUESTION .z58
>>
>> work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>>
>> https://www.dropbox.com/s/r88r7a8r12qvitk/fm4057%202.ja20-21%20AN%20UNANSWERED%20QUESTION%20.z58.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>

>> *O*ॐm
>>
>>
>>
>>
>>
>>
>>
>> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *AN UNANSWERED QUESTION*
>>
>>
>>
>> *[image: image not displayed]*
>>
>>
>>
>>
>>
>> *rAma said**—*

>>
>>
>>
>> सत्यम् एतत्_त्वया ब्रह्मन्_यद्_उक्तम् सु.उक्ति-सुन्दरम् ।
>>
>> satyam etat_tvayA brahman_yat_uktam su.ukti-sundaram |
>>
>> अकर्ता_एव हि कर्ता_आत्मा भोक्ता-अभोक्ता_एव भूत-कृत् ॥१॥
>>
>> akartA_eva hi kartA_AtmA bhoktA-abhoktA_eva bhUta-kRt ||1||
>>
>> .
>>

>> *what you have said*
>>
>> *brAhmaNa*
>>
>> *so beautifully*
>>
>> *is*
>>
>> *that the Self*
>>
>> *is*
>>
>> *the Doer-tho-nonDoer*
>>
>> *Enjoyer-tho-nonEnjoyer*
>>
>> *and the maker of all beings*
>>
>> *.*

>>
>> ~vlm.1 rAma said "Thy words, O brAhman! are true and well spoken also. I
>> find the soul to be the inactive agent of actions, and the impassive
>> recipient of their effects, as also the spiritual cause of the corporeal.
>>
>> ~m.1 O Bhagawan, what you said about truth and the nature of Brahma is
>> beautifully said. Creating the beings (of the world) the Absolute is a
>> doer. Even so he is not a doer. He is the enjoyer. Even so he is not the
>> enjoyer.
>>
>> rAma uvAca RÂMA: satyam etat_tvayA brahman Truly this by you, o
>> brAhmaNa, yat_uktam which has been said su.ukti-sundaram so beautifully
>> expressed akartA eva hi kartA Doer though nonDoer AtmA the Self bhoktA-abhoktA
>> eva Enjoyer though nonEnjoyer bhUta-kRt is the maker of beings.
>>
>>
>>
>> सर्व.ईश्वर: सर्व.गश्_च चिन्.मात्रम् अमलम् पदम् ।
>>
>> sarva.Izvara: sarva.gaz_ca cin.mAtram amalam padam |
>>
>> स्थानम् भूवि वपुर्_देव: सर्व.भूत+अन्तर=स्थित: ॥२॥
>>
>> sthAnam bhUvi vapu:_deva: sarva.bhUta+antara=sthita: ||02||
>>
>> he is the Lord of all; he is everywhere present, the pure state
>>
>> of measured Consciousness; he is embodied deity on earth,
>>
>> residing within all beings.
>>

>> sarva.Izvara: sarva.ga: ca - *All-Lord and all-going = *
>>
>> cin.mAtram -
>>
>> *measured.Consciousness = *
>>
>> amalam padam -
>>
>> *a pure state = *

>>
>> sthAnam bhUvi vapus deva: -
>>

>> *embodied god settled on earth = *
>>
>> sarva.bhUta+antara=sthita: -
>>
>> *situate within all beings.*

>>
>> ~m.2 The state of The Transcendent is immaculate and pure. He is the Lord
>> of all and immanent in all. Earth is the body of the Lord. He resides in
>> the hearts of all elements and beings.
>>
>> ~vlm.2. I find the soul to be the sole lord of all, and ubiquitous in its
>> course; it is of the nature of intelligence and of the form of
>> transparency. It resides in all bodies, as the five elements compose the
>> terraqueous bodies.
>>

>> *jd.2 - sarva.Izvara: sarva.ga: ca - *All-Lord and all-going = *cin.mAtram
>> - *measured.Consciousness = *amalam padam - *a pure state = *sthAnam
>> bhUvi vapus deva: - *embodied god settled on earth = *sarva.bhUta+antara=sthita:
>> - *situate within all beings.*

>>
>>
>>
>> हृदयम्-गमताम् प्राप्तम् इदानीम् ब्रह्म मे विभो ।
>>
>> hRdayam-gamatAm prAptam idAnIm brahma me vibho |
>>
>> त्वद्-उक्तिभिर्_यथा अम्भोद-धाराभिर् भूभृद्_अव्यथ: ॥३॥
>>
>> tvad-uktibhi:_yathA ambhoda-dhArAbhir bhUbhRt_avyatha: ||3||
>>
>> .
>>

>> *so the brahman Immensity is mine, and present in my Heart*
>>
>> *because of your words*
>>
>> *&*
>>
>> *I am*
>>
>> *a mountain that supports the clouds*
>>
>> *unmoved*
>>
>> *.*

>>
>>
>>
>> औदासीन्याद्_अनिच्छत्वान्_न भुङ्क्ते न करोति च ।
>>
>> audAsInyAt_anicchatvAn_na bhuGkte na karoti ca |
>>
>> समग्र-आलोक-कारित्वाद्_भुङ्क्ते देव: करोति च ॥४॥
>>
>> samagra-Aloka-kAritvAt_bhuGkte deva: karoti ca ||04||
>>
>> .
>>
>> audAsInyAt
>>

>> *from indifference *
>>
>> an-icchatvAn
>>
>> *from lack of wish/will *
>>
>> na bhuGkte
>>
>> *he does not enjoy *
>>
>> na karoti ca
>>
>> *and does not do; *
>>
>> samagra-Aloka-kAritvAt
>>
>> *but from being maker of all illumination *
>>
>> bhuGkte deva: karoti ca
>>
>> *a God enjoys and does.*

>>
>> #audAsInya-m fr. ud-AsIna indifference , apathy , disregard R. &c.
>>
>> ~m.4 The Lord is not an enjoyer and not a doer because of his passive
>> indifference and freedom from any desire. He is an enjoyer and doer because
>> of his integral perception in creating the worlds.
>>
>> ~vlm.4. From its secludedness and nolleity, it neither does nor receives
>> any thing; but its universal pervasion, makes it both the actor and
>> sufferer.
>>
>> Out-of indifference, for lack of will, it does not enjoy, and
>>
>> it does not do; yet, as maker of light, the god enjoys and does.
>>
>>
>>
>> किम्.त्व्_अयम् भगवन्_स्फार: संशयो मे हृदि स्थित: ।
>>
>> kim.tu_ayam bhagavan_sphAra: saMzayo me hRdi sthita: |
>>
>> तम् त्वम् छिन्धि गिरा ब्रह्मन्_दीधित्या इन्दुर्_यथा तम: ॥५॥
>>
>> tam tvam chindhi girA brahman_dIdhityA indu:_yathA tama: ||5||
>>
>> .
>>

>> *however, bhagavan, there is a mighty vast doubt in my heart.*
>>
>> *brAhmaNa, let your words dispel it, as moonshine drives-off darkness.*

>>
>>
>>
>>
>>
>>
>>
>> इदम् सत्_तद्_इदम् वा असद्_अयम् सो_sहम् इदम् न.तु ।
>>
>> अयम् एको द्वितीयो_sयम् इत्य्.आदि-कलना-मयम् ॥६॥
>>
>> idam sat_tat_idam vA asat_ayam so_'ham idam na.tu |
>>
>> ayam eko dvitIyo_'yam ity.Adi-kalanA-mayam ||
>>
>> 06||
>>
>> "This is So",
>>
>> "this is That",
>>
>> "this is notSo",
>>
>> "I'm that one but not this",
>>
>> "this is one",
>>
>> "this is a second"–
>>
>> and other such imaginings…
>>

>> idam sat - *"This is Sat, the what-is-So" = *
>>
>> tat_idam vA - *"or this is Tat, that That" *=
>>
>> asat_ayam - *and "this is notSo" = *
>>
>> so_'ham idam na.tu *"I am that one but not this" *=
>>
>> ayam eka: -* "this is one" = *
>>
>> dvitIya: ayam - *"this is a second" = *
>>
>> ity.Adi-kalanA-mayam - *and other such imaginings…*

>> *once/Now it is see/known in shadow *
>>
>> nIhAra iva bhAskare
>>
>> *like the sun in fog *
>>
>> idam prathamam eva Acche
>>
>> *but at.first this is unclouded *
>>
>> katham Atmani saMsthitam
>>
>> *how is it seated in the self?*

>>
>> ~m.7 The way these ideas manifest, they also disappear in the same way.
>> It is like fog being dissolved by Sun. (But tell me) how did this world
>> abide in the Absolute at the very beginning?
>>
>> ~vlm.7. There being but one self-existent and self-evident soul from the
>> beginning, how comes it to be subjected to these oppositions, as the bright
>> disk of sun comes to be obscured under the clouds.
>>
>> ~sv.1-7 RAMA asked: Holy sage, how does this unreal world exist in the
>> absolute Brahman: can snow exist in the sun?
>>
>>
>>

>> *vasiShTha said—*

>>
>>
>>
>> सिद्धान्त-काल एव_अस्य संप्रश्नस्य_उत्तरम् स्थिरम् ।
>>
>> siddhAnta-kAla eva_asya sampraznasya_uttaram sthiram |
>>
>> कथयिष्यामि ते राम येन ज्ञास्यसि तत्त्वत: ॥८॥
>>
>> kathayiSyAmi te rAma yena jJAsyasi tattvata: ||08||
>>
>> .
>>
>> once you're adept in practice, this
>>
>> question will be most solidly
>>
>> settled, and I'll tell you, rAma,
>>
>> the means for you to know that That.
>>
>> siddhAnta-kAle eva
>>

>> *only at the time of Attainment *
>>
>> asya sampraznasya uttaram sthiram
>>
>> *when this question is settled at last *
>>
>> kathayiSyAmi te rAma
>>
>> *will I tell you = *
>>
>> *rAma = *
>>
>> yena jJAsyasi tattvata:
>>
>> *whereby you will have Knowledge of the Thatness.*

>>
>> ~m.8 O Rāma, you shall understand my answer to this question only at the
>> time when what I postulate is proved and demonstrated through argument (and
>> realization).
>>
>> ~vlm.8. *vasiShTha answered: "rAma! I will give the right answer to this
>> question of yours, as I come to the conclusion; and then you will learn the
>> cause of these biplicities.
>>
>>
>>
>> मोक्षोपायस्य सिद्धान्तम् अ-संप्राप्य न राघव ।
>>
>> mokSa-upAyasya siddhAntam a-samprApya na rAghava |
>>
>> श्रोतुम् प्रश्न-उत्तरण्य्_एतान्य्_अलम् योग्यो भविष्यसि ॥९॥
>>
>> zrotum prazna-uttaraNi_etAni_alam yogyo bhaviSyasi ||9||
>>
>> .
>>

>> *but*
>>
>> *till you have become adept in this Freedom Method*
>>
>> *rAma*
>>
>> *you won't be qualified*
>>
>> *to hear the full answers to such questions*
>>
>> *.*

>>
>> ~m.9 O Rāma, you must become worthy of knowing such truths. The logic
>> ways to liberation cannot be appreciated by simple questions and answers.
>>
>> ~vlm.9. You will not be able, rAma! to comprehend my answers to these
>> queries of yours, until you come to be acquainted with my solution of the
>> question of liberation.
>>

>> *jd.9 - mokSa-upAyasya siddhAntam asamprApya na - *not having become
>> adept in this Freedom Method = rAghava* = zrotum prazna-uttaraNi etAni
>> alam yogya: bhaviSyasi - *you will not be fit to hear the answers to
>> such questions.*

>>
>>
>>
>> कान्त-गीत-गिराम् राम तरुणो भाजनम् यथा ।
>>
>> kAnta-gIta-girAm rAma taruNa:_ bhAjanam yathA |
>>
>> प्रश्नानाम् उत्तम-उक्तीनाम् पुण्य-कृद्-भाजनम् तथा ॥१०॥
>>
>> praznAnAm uttama-uktInAm puNya-kRd-bhAjanam tathA ||10||
>>
>> .
>>

>> *as *
>>
>> *love-songs*
>>
>> *rAma*
>>
>> *are suitable for teens*
>>
>> *your questions are suitable*
>>
>> *for the devout*
>>
>> *. *

>>
>> ~vlm.10. As it is the adult youth only, who can appreciate the beauty of
>> a love-song; so it is the holy man only, who can grasp the sense of my
>> sayings on these abstruse subjects.
>>
>> ~m.10 Only a youth can appreciate the love ballads of a lady. One should
>> be a man of merit and virtue to_appreciate answers to such questions (given
>> in philosophical terms and speech).
>>

>> *jd.10 - kAnta-gIta-girAm - *just as love-songs* = *rAma = *taruNa:
>> bhAjanam yathA - *are suitable for the young* = praznAnAm uttama-uktInAm
>> - *your last-asked questions = *puNya-kRd-bhAjanam tathA - *are likewise
>> suitable for the worshipful.*

>>
>>
>>
>>
>>
>> वृथा भवति बालेषु यथा रागमयी कथा ।
>>
>> vRthA bhavati bAleSu yathA rAgamayI kathA |
>>
>> निरर्थक-अल्प.बोधेषु तथा उदार-उदया कथा ॥११॥
>>
>> nirarthaka-alpa.bodheSu tathA udAra-udayA kathA ||
>>
>> 11
>>
>> ||
>>
>> .
>>

>> *just as a tale of passion is irrelevant *
>>
>> *to little boys*
>>
>> *tales such as this one are no use*
>>
>> *to those who're little realized*
>>
>> *. *

>>
>> ~m.11 The love ballads are wasted on a child. Similarly stories coming
>> from a noble and wise person do not mean much to one with little mental
>> training and knowledge.
>>
>> ~vlm.11. Sayings of such great importance, are as fruitless with ignorant
>> people, as a work on erotic subjects is useless to children.
>>

>> *jd.11 – yathA rAgamayI kathA *as a passionate Tale *vRthA bhavati
>> bAleSu - *is irrelevant to children *{or so people like to think... From

>> my own experience, and that of others too, sexuality appears very early in
>> life—at the age of 4, in my case. On the other hand, there was a lawyer
>> whom you might call a "Cocksman" for his many conquests. He did not feel
>> his first sexual urge till he was 19--but spent plenty of time at.it

>> thereafter.} nirarthaka-alpa.bodheSu - *for the unaccomplished, with
>> little **bodha.Realization* = tathA udAra-udayA kathA - *such is the
>> result of an important Tale.*

>>
>>
>>
>> कस्मिंश्_चिदेव समये किम्.चित्_पुंसो विराजते ।
>>
>> kasmin_cit_ eva samaye kim.cit_puMsa: virAjate |
>>
>> फलम् आभाति वृक्षस्य शरद्य्_एव न माधवे ॥१२॥
>>
>> phalam AbhAti vRkSasya zaradi_eva na mAdhave ||12||
>>
>> .
>>

>> *under some certain circumstance*
>>
>> *a person is affected so*
>>
>> *:*
>>
>> *as fruit appears upon a tree*
>>
>> *only in autumn, not in spring*
>>
>> *.*

>>
>> ~m.12 Trees yield fruits only in autumn and not in spring. Similarly a
>> person understands only that much that he can perceive at a given time.
>>
>> ~vlm.12. There is a time for the seasonableness of every subject to men,
>> as it is the season of autumn which produces the harvest and not the vernal
>> spring.
>>

>> *jd.12 - kasmin.cit eva samaye - *under certain circumstances = *kim.cit
>> puMsa: virAjate - *something governs a person = *phalam AbhAti vRkSasya
>> - *fruit appears on the tree = *zaradi eva na mAdhave - *only in autumn,
>> not in spring.*

>>
>>
>>
>>
>>
>>
>>
>> उपदेश-गिर: वृद्धे रञ्जना निर्मले पटे ।
>>
>> जगन्ति_उदार-विज्ञान-कथा च_अधिगत-आत्मनि ॥१३॥
>>
>> upadeza-gira: vRddhe raJjanA nirmale paTe |
>>
>> jaganti_udAra-vijJAna-kathA ca_adhigata-Atmani
>>
>> ||13||
>>
>> when there is plenty of instructive speech,
>>
>> it gives its coloring to_a white cloth, in the world; and
>>
>> a pithy tale of understanding when one has approached the Self.
>>
>> upadeza-gira: vRddhe -
>>

>> *when there is increase of instructive speech = *
>>
>> raJjanA - *there is coloring *
>>
>> nirmale paTe - *in a spotless cloth *
>>
>> jaganti - *in the world *–
>>
>> udAra-vijJAna-kathA ca - *and a pithy tale of understanding = *

>>
>> adhigata-Atmani - when having approached the Self.
>>
>> ~m.13 A well-washed and clean cloth can take a colour given to it. Words
>> of wisdom and noble knowledge to_attain the Self will be received well by
>> people who have grown in experience and understanding.
>>
>> ~vlm.13. The preaching of a sermon is delectable to old men, as fine
>> colourings are suitable to clean canvas; and so_a spiritual discourse of
>> deep sense, suits one who has known the Spirit.
>>
>>
>>
>> प्रश्नस्य_अस्य_उत्तरम् पूर्वम् लेशत: कथितम् मया ।
>>
>> praznasya_asya_uttaram pUrvam lezata: kathitam mayA |
>>
>> न विस्तरेण तेन_एतन्_न ज्ञातम् भवता स्फुटम् ॥१४॥
>>
>> na vistareNa tena_etan_na jJAtam bhavatA sphuTam ||14||
>>
>> .
>>

>> *as.to <http://as.to> this question*
>>
>> *my response*
>>
>> *was previously given*
>>
>> *—bit-by-bit, I must admit—*
>>
>> *and*
>>
>> *not at greatsome length*
>>
>> *for which reason Your Lordship has not understood it*
>>
>> *clearly*
>>
>> *.*

>>
>> ~m.14 Earlier I have given a short answer to your question. I did not do
>> it in detail and so you have not understood it clearly.
>>
>> ~vlm.14. I have ere while mentioned something, which may serve to_answer
>> your question, although you have not fully comprehended its meaning, to
>> remove your present doubts.
>>

>> लिश् #liz - to become small, LESsen. #*leza -> #*lezaka: - a small part

>> or portion, particle, atom, little bit or slight trace of (gen. or comp)

>> •-• #*hima*leza - snowflake • -> #*lezatas* and #lezatena, -ind.- = very

>> slightly or briefly • • #lezazas, in small pieces, R) mbh. &c -.
>>

>> *jd.14 - praznasya asya uttaram - *of this question the answer = *pUrvam
>> lezata: kathitam mayA - *was previously explained by me a little bit * =
>> na vistareNa - *but not at great length* {*vasiShTha has a great poet's
>> sense of "length"--to him an ocean is small.} – tena - *therefore *=
>> etat_na jJAtam - *this has not been known *= bhavatA - *by Your Lordship*
>> = sphuTam - *clearly.*

>>
>>
>>
>> यदि त्वम् आत्मना आत्मानम् अधिगच्छसि तम् स्वयम् ।
>>
>> yadi tvam AtmanA AtmAnam adhigacchasi tam svayam |
>>
>> एतत्_प्रश्न-उत्तरम् साधु जानास्य्_अत्र न संशय: ॥१५॥
>>
>> etat_prazna-uttaram sAdhu jAnAsi_atra na saMzaya: ||15||
>>
>> .
>>

>> yadi tvam - *if you *
>>
>> AtmanA – *by self *=
>>
>> AtmAnam adhi.gacchasi tam svayam - *approach that self by yourself *as.if

>> to cuddle with a lover—or a good book—
>>

>> etat_prazna-uttaram - *the answer to this question* =
>>
>> **sAdhu* - *good.fellow / right.on *
>>
>> jAnAsi atra - *you will know about-this here*
>>
>> na saMzaya: - *no doubt.*

>>
>> #gam #adhigam to go up to , approach , overtake , to_approach for sexual
>> intercourse , to fall in with , to meet , find , discover , obtain.
>>
>> ~m.15 If you had attained your self by self effort you would have known
>> the answer to your question.
>>
>> sv4.57.15 If you seek your self with the self by your own self effort,
>> then you will clearly find the answer to your question. I discussed the
>> question of doership and non-doership in order that the nature of the
>> mental conditioning or ideation may become evident.
>>
>> ~vlm.15. When you shall come to know the Spirit in your own spirit, you
>> will doubtlessly come to find the solution of your query by yourself.
>>

>> *jd.15 - yadi tvam - *if you = *AtmanA – *by self *= AtmAnam
>> adhi.gacchasi tam svayam - *approach that self by yourself *as.if to
>> cuddle with a lover—or a good book = etat_prazna-uttaram - *the answer
>> to this question* = **sAdhu* - *good.fellow / right.on = *jAnAsi atra - *you
>> will know about-this here* = na saMzaya: - *no doubt.*

>>
>> if you yourSelf approach that Self by yourself, my good man, you'll know
>>
>> the answer to this question, you can take it for a certainty.
>>
>>
>>
>> मया सिद्धान्त-काले तु प्राप्त-बोधे त्वयि स्थिते ।
>>
>> mayA siddhAnta-kAle tu prApta-bodhe tvayi sthite |
>>
>> वक्तव्यो विस्तरेण_एव साधो प्रश्न.उत्तर-क्रम: ॥१६॥
>>
>> vaktavya:_ vistareNa_eva sAdho prazna.uttara-krama: ||16||
>>
>> .
>>

>> *only when*
>>
>> *you are an Adept*
>>
>> *—when your awakening's attained and seated in you**—*
>>
>> *then*
>>
>> *you'll be taught, sAdhu, what-you-wish, by my answering your questioning*
>>
>> *.*

>> *having forsaken even that*
>>
>> *even dealing-with those*
>>
>> *you are settled at.Peace within*
>>
>> *.*
>>
>> *so let your **vAsanA.Imprint be seen as merely Consciousness*
>>
>> *.*

>>
>> ~vwv.1989/22 Then, having renounced even that (desire for mere
>> Consciousness) which is accompanied by them mind and the intellect,
>> renounce that by which you give up (such desire), having steady and deep
>> contemplation on the residual Reality.
>>
>> ~vlm.22. Then renounce your intellectual propensity, together with your
>> mental and sensible proclivities; and lastly having reached to the state of
>> staid tranquillity, get rid of your mind also in order to set yourself free
>> from all other desires.
>>
>> ~sv.22-26 ... When even the notion of the ego-sense has ceased, you will
>> be like the infinite space.
>>

>> *jd.22 - tAm api atha parityajya - *that (f.) too next forsaking = *tAbhi:
>> vyavaharan api - *even dealing-with those (f.) = *anta:
>> zAnta-samasta-Iha: - within peace-entire-affairs - *entirely at.Peace
>> within* = bhava cin.mAtra-vAsana: - *let your **vAsanA.Imprint** become
>> Consciousness only. *

>>
>>
>>
>> चिन्.मय: कलना-काल-प्रकाश-तिमिर.आदिकम् ।
>>
>> cit.maya: kalanA-kAla-prakAza-timira.Adikam |
>>
>> वासनाम् वासितारम् च प्राण-स्पन्दन-पूर्वकम् ॥२३॥
>>
>> vAsanAm vAsitAram ca prANa-spandana-pUrvakam ||23||
>>
>> .
>>

>> *a chin.maya chit.construct*
>>
>> *is*
>>
>> *a bit of impulse in time, of light or darkness*
>>
>> *.*
>>
>> *it's a **vAsanA habit worn by its wearer*
>>
>> *vibrant with the prAnic Airs*
>>
>> *.*

>>
>> ~vwv.1990-91/23-24. Virtuous One! Full of Consciousness, having given up,
>> even with the roots, grasping of sense-perceptions, time, light, darkness
>> and the like, desire and the desirer, attended with the movement of prAna,
>> you become one with a calm intellect placid as the sky. May you be such an
>> honored one!
>>
>> ~vlm.23. Be an intellectual being, and continue to breathe your vital
>> breath (as long as you live); but keep your imagination under control, and
>> take into no_account the course of time, and the revolution of days and
>> nights.
>>
>> ~m.23 All are transcendent (in character) ideation, thoughts, time,
>> light, darkness, vāsanās.
>>
>> ~sv.22-26 ... When even the notion of the ego-sense has ceased, you will
>> be like the infinite space.
>>

>> *jd.23 - cin.maya: - *a cit.construct = *is
>> kalanA-kAla-prakAza-timira-Adikam - an impulse-time-light-dark-&c thing - *a
>> bit of impulsive time, of light or darkness* = vAsanAm vAsitAram ca - *the
>> vAsanA and its wearer *= prANa-spandana-pUrvakam - *endowed with prAnic
>> vibration.*

>> na asti uttamam padam * - is not the highest state = *
>>
>> vicAritam alam zAstram – *having studied this shAstra = *
>>
>> ciram udgrahitam mitha: - *for-long taken-up in-vain = *
>>
>> Rte saMtyakta-vAsanAt maunAt – *without rejecting the **vAsanA.Imprint.s
>> in mauna Silence* = na asti uttamam padam - *there is no Supreme State.*

>>
>> ~m.28 We have studied all scriptures. We have imported knowledge in them
>> for a long time. But all is in vain. There is nothing better than the
>> silence achieved by casting off vāsanas. That state of silence is the
>> perfect state.
>>
>> ~vlm.28. A man may have well studied the Sástras, and discussed about
>> them in mutual conversation; yet he is far from his perfection, without his
>> perfect inappetency and taciturnity.
>>
>> However long the study of this zAstra, if it's taken-up
>>
>> vainly, without forsaking-of the vAsanAs in the silence
>>
>> of mauna—
>>
>> there's no Supreme State.
>>
>>
>>
>>
>>
>>
>>
>> दृष्टम् द्रष्टव्यम् अखिलम् भ्रान्त्वा भ्रान्त्वा दिशो दश ।
>>
>> जना: कतिपया एव यथावस्त्व्-अवलोकिन: ॥२९॥
>>
>> dRSTam draSTavyam akhilam bhrAntvA bhrAntvA dizo daza |
>>
>> janA: katipayA eva yathAvastv-avalokina: ||
>>
>> 29||
>>
>> .
>>

>> dRSTam draSTavyam akhilam - *having seen everything worth seeing = *
>>
>> bhrAntvA bhrAntvA - *wandering after wandering = *
>>
>> dizo daza - *this way and that = *
>>
>> janA: katipayA: eva - *some people are indeed = *
>>
>> yathA avastu-avalokina: - *as unreal-beholders. *

>>
>> ~m.29 I have roamed around in all directions all over this universe.
>> There are only few who have seen the real thing.
>>
>> ~vlm.29. There are men who have examined every thing and roved in all
>> parts of the world; yet there are few among them that have known the truth.
>>

>> *jd.29 - dRSTam draSTavyam akhilam - *having seen everything worth
>> seeing = *bhrAntvA bhrAntvA - *wandering after wandering = *dizo daza - *this
>> way and that = *janA: katipayA: eva - *some people are indeed = *yathA
>> avastu-avalokina: - *as unreal-beholders. *

>>
>>
>>
>>
>>
>>
>>
>> यद्.यद्_आलोक्यते किम्.चित्_कश्.चिद्_यत्.तन्_न विद्यते ।
>>
>> ईप्सित-अनीप्सिताद्_अन्यन्_न तत्र यतते जन: ॥३०॥
>>
>> yad.yat_Alokyate kim.cit_kaz.cit_yat.tan_na vidyate |
>>
>> Ipsita-anIpsitAt_anyan_na tatra yatate jana: ||
>>
>> 30||
>>
>> .
>>

>> yad.yad Alokyate - *whatever appears = *
>>
>> kim.cit_kazcit_yat – *what is something or other = *
>>
>> tan_na vidyate - *that is not known = *
>>
>> Ipsita-anIpsitAt_anyan - *other than the wished and the unwished = *
>>
>> na tatra yatate jana: - *a person makes no effort there.*

>>
>> ~m.30 Few people who perceive a little perhaps try for it. But do not
>> come to realize it. People try only for their likes and dislikes.
>>
>> ~sv.27-31 He who has thus renounced everything from his heart, he indeed
>> is the supreme Lord, whether he continues to live an active life or whether
>> he rests in contemplation all the time. To him neither action nor inaction
>> is of any use.
>>
>> ~vlm.30. Of all things that are observed in the world, there is nothing
>> among them which may be truly desirable, and is to be sought after by the
>> wise.
>>

>> *jd.30 - yad.yad Alokyate - *whatever appears = *kim.cit_kazcit_yat – *what
>> is something or other = *tan_na vidyate - *that is not known = *Ipsita-anIpsitAt_anyan
>> - *other than the wished and the unwished = *na tatra yatate jana: - *a
>> person makes no effort there.*

>> pAtAle - *in pAtAla.Hell = *
>>
>> brahma-loke ca - *and in the world of brahmA = *
>>
>> svarge ca - *and in (indra's) svarga.Heaven = *
>>
>> vasudhA-tale - *on the plentiful earth* =
>>
>> vyomni - *in the spacious sky = *

>>
>> katipayA eva dRzyante dRSTa-dRSTaya: -
>>

>> *there are seen certain sights to be seen.*

>>
>> ~m.32 Very few in netherworlds, in heavens, in Brahmaloka and on earth,
>> have seen what is to be seen (i.e. self).
>>
>> ~vlm.32. Search all over this earth, in heaven above and in the infernal
>> regions below; and you will find but few persons, who have known what is
>> worth knowing. (The true nature of the soul and that of God, is unknown
>> to_all finite beings every where).
>>

>> *jd.32 - pAtAle - *in pAtAla.Hell = *brahma-loke ca - *and in the world
>> of brahmA = *svarge ca - *and in (indra's) svarga.Heaven = *vasudhA-tale
>> - *on the plentiful earth* = vyomni - *in the spacious sky = *katipayA
>> eva dRzyante dRSTa-dRSTaya: - *there are seen certain sights to be seen.*

>>
>>
>>
>>
>>
>>
>>
>> इदम् हेयम् उपादेयम् इदम् इत्य्_असद्-उत्थितौ ।
>>
>> निश्चयौ गलितौ यस्य ज्ञस्य_असाव्_अति.दुर्लभ: ॥३३॥
>>
>> idam heyam upAdeyam idam iti_asad-utthitau |
>>
>> nizcayau galitau yasya jJasya_asAu_ati.durlabha: ||
>>
>> 33||
>>

>> idam heyam – *this is OK = *
>>
>> upAdeyam idam – *this is not OK = *
>>
>> iti *- so = *
>>
>> asad-utthitau – *two unreals have arisen = *
>>
>> nizcayau galitau x
>>
>> yasya jJasya *– for one who is a Knower *
>>
>> asau ati.durlabha: - *it is very hard to get**. *

>>
>> ~vlm.33. It is hard to have a wise man, whose mind is devoid of its firm
>> reliance on the vanities of the world; and freed from its desire or disgust
>> of something or others, as agreeable or disagreeable to its state.
>>
>> ~m.33 With false notions like ‘this is agreeable, this is disagreeable’,
>> arising people are slipping on proper beliefs. To get a person of knowledge
>> is extremely difficult.
>>
>> ~sv.33-34-35 This world of diverse names and forms is composed of the
>> desirable and the undesirable! For these people strive, but for
>> self-knowledge no one strives. Rare are the sages of self-knowledge in the
>> three worlds.
>>

>> गल् #gal -> #*galita**‑* - dropped, oozed, trickling amar • fallen down

>> or off, loosed bhp.&c • lost, perished, decayed ragh.&c • waning (as the
>> moon) varbR •• for #gAlita, (liquefied, melted) W.
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> करोतु भुवने राज्यम् विशत्व्_अम्भोदम् अम्बु वा ।
>>
>> न_आत्म-लाभाद्_ऋते जन्तुर्_विश्रान्तिम् अधिगच्छति ॥३४॥
>>
>> karotu bhuvane rAjyam vizatu_ambhodam ambu vA |
>>
>> na_Atma-lAbhAt_Rte jantu:_vizrAntim adhigacchati ||
>>
>> 34
>>
>> ||
>>
>> .
>>

>> *whether*
>>
>> *he is a king on earth*
>>
>> *or*
>>
>> *roves the clouds and waters like a god*
>>
>> *without attainment of the Self*
>>
>> *he does not find Repose*
>>
>> *. *

>>
>> ~vlm.34. A man may be lord of the world, or he may pierce through the
>> clouds and pry in heaven (by his Yoga); yet he can not enjoy the solace of
>> his soul without his knowledge of it.
>>

>> *jd.34 - karotu bhuvane rAjyam - *let him rule on earth a kingdom = *vizatu
>> ambhodam ambu vA - *or pervade the clouds or the water {as a deity} = *Rte
>> Atma-lAbhAt jantu: - *without Self-getting, a person = *na vizrAntim
>> adhigacchati - *not to repose attains. *

>>
>>
>>
>>
>>
>>
>>
>> ये महा-मतय: सन्त: शूराश्_च_इन्द्रिय-शत्रुषु ।
>>
>> जन्म-ज्वर-विनाशाय त उपास्या महाधिय: ॥३५॥
>>
>> ye mahA-mataya: santa: zUrAz_ca_indriya-zatruSu |
>>
>> janma-jvara-vinAzAya ta upAsyA mahAdhiya: ||
>>
>> 35||
>>
>> ye mahA-mataya: santa: zUrAz ca
>>

>> *those who_are Great Mati minds and heroes *
>>
>> indriya-zatruSu
>>
>> *foes of the senses *
>>
>> janma-jvara-vinAzAya
>>
>> *for the destruction of the fever of birth *
>>
>> te upAsyA: mahAdhiya:
>>
>> *they are worshipful great minds *

>>
>> ~m.35 The saints and great warriors, who have conquered the senses are
>> worthy of worship by great minds. These warriors have eliminated the fever
>> of cyle of births.
>>
>> ~vlm.35. I venerate those highminded men, who have bravely subdued their
>> senses; it is from them that we can have the remedy to remove the curse of
>> our repeated births. (It is by divine knowledge alone that we can avoid the
>> doom of transmigration).
>>
>> ~sv.33-34-35 This world of diverse names and forms is composed of the
>> desirable and the undesirable! For these people strive, but for
>> self-knowledge no one strives. Rare are the sages of self-knowledge in the
>> three worlds.
>>
>>
>>
>>
>>
>>
>>
>> सर्वत्र पञ्च-भूतानि षष्ठम् किम्.चिन् न विद्यते ।
>>
>> पाताले भूतले स्वर्गे रतिम् एतु क्व धीर-धी: ॥३६॥
>>
>> sarvatra paJca-bhUtAni SaSTham kim.cin na vidyate |
>>
>> pAtAle bhUtale svarge ratim etu kva dhIra-dhI: ||
>>
>> 36
>>
>> ||
>>
>> .
>>

>> *everything is made of five Elements*
>>
>> *a sixth is not-at-all known*
>>
>> *in any hell or earth or heaven*
>>
>> *:*
>>
>> *does a a serious thinker look for pleasure there*
>>
>> *?*

>>
>> ~vlm.36. I see every place filled by the five elements, and a sixth is
>> not to be seen any where in the world. Such being the case every where,
>> what else can I expect to find in earth or heaven or in the regions below.
>>
>> ~m.36 Beyond the five fundamental elements, there is no sixth element in
>> all the worlds. Then in what will a strong and wise person of intellect
>> take interest?
>>
>> ~sv. One may be an emperor of the world or the king of heaven; but all
>> these are only composed of the five elements! It is a pity that people
>> indulge in such colossal destruction of life for these petty gains. Shame
>> on them.
>>
>>
>>
>>
>>
>>
>>
>> युक्त्या वै चरतो ज्ञस्य संसारो गोष्पद-आकृति: ।
>>
>> दूर-संत्यक्त-युक्तेस्_तु महा-मत्त-अर्णव-उपम: ॥३७॥
>>
>> yuktyA vai carato jJasya saMsAro goSpada-AkRti: |
>>
>> dUra-saMtyakta-yuktes_tu mahA-matta-arNava-upama: ||
>>
>> 37||
>>
>> yuktyA vai carata: x
>>

>> jJasya *- of the Knower = *
>>
>> saMsAra: goSpada-AkRti: *- saMsAra looks like a cowprint in the pasture
>> = *
>>
>> dUra-saMtyakta-yukte: tu x
>>
>> mahA-mattA-arNava-upama: - *like a great ocean of pleasure.*

>>
>> ~m.37 This world is like and of the size of the heel of cow for a jnani,
>> who conducts himself properly (guided by scriptures). For one who is
>> indifferent to propriety (and scriptures) this world is a great,
>> infatuative, and attractive ocean.
>>
>> ~vlm.37. The wise man relying on his own reason and judgment, outsteps
>> the abyss of this world, as easily as he leaps over a ditch; but he who has
>> cast aside his reason, finds it as wide as the broad ocean. (The original
>> word for the ditch is gospada "the cove of a cows hoof" a cul-de-sac).
>>
>>
>>
>>
>>
>>
>>
>> [image:
>> http://4.bp.blogspot.com/_zBHcKCIJxd8/SU4QNzbcg4I/AAAAAAAAAmI/gNMM3X04rE8/s400/4012810-lg.jpg]
>>
>>
>>
>>
>> http://4.bp.blogspot.com/_zBHcKCIJxd8/SU4QNzbcg4I/AAAAAAAAAmI/gNMM3X04rE8/s400/4012810-lg.jpg
>>
>>
>>
>>
>>
>> कदम्ब-गोलकैस्_तुल्यम् ब्रह्माण्डम् स्फार-चेतस: ।
>>
>> किम् प्रयच्छति किम् भुङ्क्ते प्राप्ते_अस्मिन्_सकले_अपि स: ॥३८॥
>>
>> kadamba-golakais_tulyam brahmANDam sphAra-cetasa: |
>>
>> kim prayacchati kim bhuGkte prApte_asmin_sakale_api sa: ||
>>
>> 38||
>>
>> that round Kadamba blossom, the brahmANDa, the Brahmanic Egg
>>
>> of extending awareness--how
>>
>> would one produce it, or enjoy it, although he has got it all?
>>
>> kadamba-golakai: tulyam
>>

>> *like a round Kadamba blossom *
>>
>> brahmANDam
>>
>> *the Cosmic Egg *
>>
>> sphAra-cetasa:
>>
>> *of extending awareness *
>>
>> kim prayacchati
>>
>> *how does he produce *
>>
>> kim bhuGkte
>>
>> *how enjoy *
>>
>> prApte asmin_sakale api sa:
>>
>> *though he has got it all ...*

>> kalpa-mAtreNa kAlena - *with time, to the extent of a kalpa* =
>>
>> su.mahA.pelava-udare * - x = *
>>
>> tasmin.n_api hi yo nAza: * - x = *
>>
>> sarvan cira-mahAdhiyAm * - x. *

>>
>> ~m.40 Even the destruction, that occurs in the fragile and delicate
>> stomach (of Brahma) at the time of dissolution, is due to the impatience of
>> that (Brahma) of tremendous mental power.
>>
>> ~vlm.40. What, if any one is to live and enjoy the blessings of this
>> world for a whole Kalpa when, he can not escape the sorrow, consequent on
>> the loss of all his friends during that period.
>>
>> ~sv.40-49 None of these engages the attention of the sage, because he is
>> equipped with self-knowledge. He is established in that supreme seat to
>> which the sun and the moon have no_access (the susumna?).
>>
>>
>>
>>
>>
>>
>>
>> आत्मनो ज्ञस्य सर्ग.आदेर्_यन्_मनाग्.अपि न_उद्गतम् ।
>>
>> तस्मिञ्_जगत्.त्रये प्राप्ते किम्.चिद्_आत्मा बली भवेत् ॥४१॥
>>
>> Atmano jJasya sarga.Ade:_yan_manAg.api na_udgatam |
>>
>> tasmiJ_jagat.traye prApte kim.cit_AtmA balI bhavet ||
>>
>> 41||
>>
>> since there is no_arising of the cycle of Creation, then
>>
>> even if the three worlds are got,
>>
>> how does the knower of the Self become any more powerful?
>>

>> Atmana: jJasya - *for the Knower's Self = *
>>
>> sarga-Ade: - *of Creation &c *=
>>
>> yat manAg api na udgatam - *which is not-at-all arisen *=
>>
>> tasmin jagat-traye prApte - *there when the three worlds are got = *
>>
>> kim.cit_AtmA balI bhavet - *how does the Self become strong?*

>>
>> ~m.41 For one who knows the self, even creations are not born and not
>> even a little comes out of them. Then, even if the three worlds are given
>> to him he will not be strengthened even a little.
>>
>> ~vlm.41. He who has known the self, has no craving for heavenly bliss
>> within himself; because he knows his gain of all the three worlds, can
>> never conduce to the strengthening of his soul.
>>
>> ~sv.40-49 None of these engages the attention of the sage, because he is
>> equipped with self-knowledge. He is established in that supreme seat to
>> which the sun and the moon have no_access (the susumna?).
>>

>> *jd.41 - Atmana: jJasya - *for the Knower's Self = *sarga-Ade: - *of
>> Creation &c *= yat manAg api na udgatam - *which is not-at-all arisen *=
>> tasmin jagat-traye prApte - *there when the three worlds are got = *kim.cit_AtmA
>> balI bhavet - *how does the Self become strong?*

>>
>>
>>
>>
>>
>>
>>
>> इत: शैल-शतैर्_व्याप्ता तथा_इतो जल-राशिभि: ।
>>
>> कियान्_अस्य भुवो देहो येन_उदारम् प्रपूरयेत् ॥४२॥
>>
>> ita: zaila-zatai:_vyAptA tathA_ito jala-rAzibhi: |
>>
>> kiyAn_asya bhuvo deho yena_udAram prapUrayet ||
>>
>> 42||
>>
>> ita: zaila-zatai: vyAptA
>>

>> *hence pervaded by hundreds of mountains *
>>
>> tathA ita: jala-rAzibhi:
>>
>> *thus hence by water-drops *
>>
>> kiyAn asya bhuva: deha:
>>
>> *how much the body of the earth *
>>
>> yena udAram prapUrayet
>>
>> *with which it is abundantly overflowing *

>>
>> ~m.42This earth is full with mountains and waters. By getting such a body
>> (fully occupied) of earth, what will a jnani gain?
>>
>> ~vlm.42. But the avaricious are not content with all they have, and like
>> the body of this earth, is not full with all its hills and mountains and
>> surrounding seas. (The earth is never full with all its fullness).
>>
>> ~sv.40-49 None of these engages the attention of the sage, because he is
>> equipped with self-knowledge. He is established in that supreme seat to
>> which the sun and the moon have no_access (the susumna?).
>>

>> *jd.42 - ita: zaila-zatai: vyAptA - *hence pervaded by hundreds of
>> mountains = *tathA ita: jala-rAzibhi: - *thus hence by water-drops = *kiyAn
>> asya bhuva: deha: - *how much the body of the earth = *yena udAram
>> prapUrayet - *with which it is abundantly overflowing *

>>
>>
>>
>>
>>
>>
>>
>> न तद्_अस्ति जगत्य्_अस्मिन्_स.पाताल-सुर=आलये ।
>>
>> यन्_नाम आत्मवतो ज्ञस्य किम्.चित्_कार्यतरम् भवेत् ॥४३॥
>>
>> na tat_asti
>>
>> That is not
>>
>> jagati_asmin in this world
>>
>> sa-pAtAla+sura-a/Alaye in the abode of hell and heaven
>>
>> yan_nAma Atmavata: jJasya what is namely of the knower of Self
>>
>> kim.cit_kAryataram bhavet
>>
>> whatever is there more worthy to be done?
>>
>> ~m.43 There is nothing in these worlds that can be useful to_a jnani who
>> knows the self.
>>
>> ~vlm.43. There is nothing in this earth or in the upper and lower worlds,
>> which is of any use to the sage acquainted with spiritual knowledge.
>>
>> ~sv.40-49 None of these engages the attention of the sage, because he is
>> equipped with self-knowledge. He is established in that supreme seat to
>> which the sun and the moon have no_access (the susumna?).
>>
>>
>>
>>
>>
>>
>>
>> एकताम् अनुयातस्य व्योमवद्_विततस्य च ।
>>
>> स्व.स्थस्य आत्मवतो ज्ञस्य स्थितस्य आत्मन्य्_अ-चेतस: ॥४४॥
>>
>> ekatAm anuyAtasya vyomavat_vitatasya ca |
>>
>> sva.sthasya Atmavato jJasya sthitasya Atmani_a-cetasa: ||
>>
>> 44||
>>

>> ekatAm anuyAtasya - *for one who pursues Oneness = *
>>
>> vyomavat vitatasya ca - *and who's as extensive as the spacious sky *
>>
>> svasthasya Atmavata: jJasya - *of the self of the Selflike knower *
>>
>> sthitasya Atmani_a-cetasa: - *of his state of unawareness in himSelf ..*

>>
>> ~m.44 Attaining oneness, expanding himself as wide as the sky, a jnani
>> who knows the self, abides in the self in quiet (like one who is
>> inconscient).
>>
>> ~vlm.44. The mind of the self-knowing sage, is one vast expanse like the
>> spacious firmament, it is tranquil and sedate and unconscious of itself.
>>
>> ~sv.40-49 None of these engages the attention of the sage, because he is
>> equipped with self-knowledge. He is established in that supreme seat to
>> which the sun and the moon have no_access (the susumna?).
>>

>> *jd.44 - ekatAm anuyAtasya - *of one who pursues Oneness = *vyomavat_vitatasya
>> ca - *and who's as extensive as the spacious sky = *svasthasya Atmavata:
>> jJasya - *of the self of the Selflike knower = *sthitasya
>> Atmani_a-cetasa: - *of his state of unawareness in himSelf ..*

>>
>>
>>
>> शरिर-जाल=नीहार-धूसरा शून्य-कोटरा ।
>>
>> zarira-jAla=nIhAra-dhUsarA zUnya-koTarA |
>>
>> शान्त-संसार-सुभगा त्रिलोकी-विपुलातटी ॥४५॥
>>
>> zAnta-saMsAra-subhagA trilokI-vipulAtaTI ||45||
>>

>> *.*
>>
>> *it is a foggy grey body-net *
>>
>> *an empty cave *
>>
>> Anta-saMsAra-subhagA - *enjoying the peaceful saMsAra = *
>>
>> trilokI-vipula-AtaTI - *the vast extent of the three worlds. *

>>
>> #dhUsara . grey; dust.
>>
>> ~m.45 These vast worlds are full of the fog of bodies in an empty chamber
>> full of dust. It appears charming with passive movement.
>>
>> ~vlm.45. It views the body as a network of veins and arteries, pale and
>> white as frost, and all cellular within.
>>
>> ~sv.40-49 None of these engages the attention of the sage, because he is
>> equipped with self-knowledge. He is established in that supreme seat to
>> which the sun and the moon have no_access (the susumna?).
>>

>> *jd.45 - zarira-jAla=nIhAra-dhUsarA - *it (f.) is a foggy grey body-net
>> = *zUnya-koTarA - *an empty cave/hollow = *zAnta-saMsAra-subhagA - *enjoying
>> the peaceful saMsAra = *trilokI-vipula-AtaTI - *the vast extent of the
>> three worlds. *

>>
>>
>>
>> स्फार-ब्रह्म-अमल-अम्भोधि-फेना: सर्वे कुलाचला: ।
>>
>> चिद्.आदित्य-महाभास-मृगतृष्णा-जल-श्रिय: ॥४६॥
>>
>> sphAra-brahma-amala-ambhodhi-phenA: sarve kulAcalA: |
>>
>> cid.Aditya-mahAbhAsa-mRgatRSNA-jala-zriya: ||46||
>>
>> .
>>
>> the foam of the vast pure ocean of brahman
>>
>> all the mountain-ranges
>>
>> the cit.sun's fantastic marvelous mirage
>>
>> sphAra-brahma-amala-ambhodhi-phenA:
>>

>> *vast-Brahman-pure-ocean-foam *
>>
>> sarve kulAcalA:
>>
>> *all the mountain-ranges *
>>
>> cid.Aditya=mahA-AbhAsa-mRgatRSNAjala-zriya:
>>
>> *the cit.sun=great-phantasm/splendor=mirage-water=wonders =*

>>
>> ~m.46 In the vast, pure brahman sea of waters, these mountains are like
>> foam. In the great effulgence of the sun of consciousness, the oceans are
>> mere mirages.
>>
>> ~vlm.46. It sees the mountains floating as froth, on the surface of the
>> pellucid ocean of Brahma; it looks upon the intellect blazing as brightly
>> as the sun, over the mirage of existence.
>>
>> ~sv.40-49 None of these engages the attention of the sage, because he is
>> equipped with self-knowledge. He is established in that supreme seat to
>> which the sun and the moon have no_access (the susumna?).
>>

>> *jd.46 - sphAra-brahma-amala-ambhodhi-phenA: - *vast-Brahman-pure-ocean-foam
>> *sarve kulAcalA: - *all the mountain-ranges = *cid.Aditya=mahA-AbhAsa-mRgatRSNAjala-zriya:
>> - *the cit.sun=great-phantasm/splendor=mirage-water=wonders =*

>>
>>
>>
>> आत्म-तत्त्व=महाम्भोधि=वीचय: सर्ग-राजय: ।
>>
>> Atma-tattva=mahAmbhodhi=vIcaya: sarga-rAjaya: |
>>
>> अनुत्तम-पदाम्भोद-वृष्टय: शास्त्र-दृष्टय: ॥४७॥
>>
>> anuttama-padAmbhoda-vRSTaya: zAstra-dRSTaya: ||47||
>>
>> .
>>

>> *the ocean-waves of Self-Thatness*
>>
>> *the succession of creations*
>>
>> *the spray of the waves of that state -*
>>
>> *such is the shAstraic Vision*
>>
>> *.*

>>
>> ~m.47 Creations are waves in the great sea of self-nature. The
>> perceptions of scriptures are the downpour from the great clouds, called
>> the Supreme state.
>>
>> ~vlm.47. It finds the nature of the soul, to be as extensive as the vast
>> ocean, containing the creations as its billows; and it considers the
>> all-pervasive soul as a big cloud, raining down in showers of SAstras or
>> knowledge.
>>

>> *jd.47 - Atma-tattva=mahA-ambhodhi=vIcaya: - *... the
>> Self-Thatness=great-ocean=waves = *sarga-rAjaya: - *succession of
>> creations = *anuttama-pada=ambhoda+vRSTaya: - *unsurpassed-state=ocean+spray
>> = *zAstra-dRSTaya: - *zAstra-insights. *

>>
>>
>>
>> चन्द्र-अग्नि-तपन-आलोका घट-काष्ठ.आदि-सन्निभा: ।
>>
>> प्रकाशनीयाश्_चिद्.रूप-त्विषो मलकणास्_तथा ॥४८॥
>>
>> candra-agni-tapana-AlokA ghaTa-kASTha.Adi-sannibhA: |
>>
>> prakAzanIyAz_cid.rUpa-tviSo malakaNAs_tathA ||
>>
>> 48
>>
>> ||
>>
>> .
>>

>> *lights that burn with moon-fire*
>>
>> *—*
>>
>> *illustrations like pots and wooden blocks*
>>
>> *—*
>>
>> *illuminations*
>>
>> *—*
>>
>> *cit.Consciousness glittering with form*
>>
>> *these are spots of unclarity in*
>>
>> *That*
>>
>> *.*

>>
>> ~m.48 Just like light which shines on impure cells, the consciousness
>> form shines on all objects like moon, fire, their lights, pots, loss etc.
>>
>> ~vlm.48. The fire, moon and the sun, appear as the fuel in a furnace,
>> requiring to be lighted by the blaze of the intellect, as every opaque atom
>> in nature.
>>
>> ~sv.40-49 None of these engages the attention of the sage, because he is
>> equipped with self-knowledge. He is established in that supreme seat to
>> which the sun and the moon have no_access (the susumna?).
>>

>> *jd.48 - candra-agni-tapana-AlokA: - *moon-fire=burning+lights = *ghaTa-kASTha-Adi-sannibhA:
>> - *examples like pots and wooden blocks = **jd.48 - prakAzanIyA: - *illuminations
>> = *cid.rUpa=tviSa: - *chit.form=agitation/brilliance = *mala-kaNA:_tathA
>> - *thus/as That spots of unclarity bits of impurity *(Murthy: impure

>> cells) =
>>
>>
>>
>>
>>
>>
>>
>> एकताम् अनुयातस्य व्योमवद्_विततस्य च ।
>>
>> स्वस्थस्य_आत्मवतो ज्ञस्य स्थितस्य_आत्मन्य्_अचेतस: ॥४9॥
>>
>> ekatAm anuyAtasya vyomavat_vitatasya ca |
>>
>> svasthasya_Atmavato jJasya sthitasya_Atmani_acetasa: ||
>>
>> 49||.
>>

>> ekatAm anuyAtasya * - of someone pursuing ekatA.Oneness = *
>>
>> vyomavat_vitatasya ca * - x = *
>>
>> svasthasya Atmavata: jJasya sthitasya * - x = *
>>
>> Atmani * - in the self = *
>>
>> a-cetasa: * - without affective feeling*
>>
>> *. *

>> vanamAlA-mRgA - *garlanded beasts = *mugdhA: - *silly asses = *pura-sam.cAra-saMsthitau
>> - *in a city-roving state = *bAla-buddhi-vinodAya - *with a child's
>> intellectual play = *yojitA: - *involved = *carma-putrikA: - *leather
>> dolls.*

>>
>> ~m.50-51. These age smitten beings of the world are mere caskets of flesh
>> and blood, bound by bones, nerves and such. These are like puppets thrown
>> around for the recreation and entertainment of children.
>>
>> ~vlm.51. Men were as dolls covered with skin for the amusement of boys,
>> and they are continually roving in quest of sustenance, like the cattle
>> running towards their pasture grounds.
>>

>> *jd.51 - vanamAlA-mRgA - *garlanded beasts = *mugdhA: - *silly asses = *pura-sam.cAra-saMsthitau
>> - *in a city-roving state = *bAla-buddhi-vinodAya - *with a child's
>> intellectual play = *yojitA: - *involved = *carma-putrikA: - *leather
>> dolls.*

>>
>>
>>
>>
>>
>>
>>
>> न_एवंविध-उदार-मना मनाग्.अपि महामति: ।
>>
>> न ज्ञश्_चलति भोग-ओघैर्_मन्द-वातैर्_इव_अचल: ॥५२॥
>>
>> na_evaMvidha-udAra-manA manAg.api mahAmati: |
>>
>> na jJaz_calati bhoga-oghai:_manda-vAtai:_iva_acala: ||
>>
>> 52||
>>

>> na evaM.vidha-udAra-manA * - x = *
>>
>> manAg.api mahAmati: * - x = *
>>
>> na jJaz_calati bhoga-oghai: - *a Knower is not moved by a horde of
>> pleasures = *
>>
>> manda-vAtai:_iva acala: - *like a mountain by gentle breezes.*

>>
>> ~m.52 Like mountains which remain unmoved by mild winds, a wise person of
>> virtue is not moved even a little by pleasures.
>>
>> ~vlm.52. But the high minded man is not of this kind; he is not moved by
>> worldly temptations, as the mountain is not to be shaken by the gentle
>> breeze.
>>
>> ~sv.50-58 Hence, the sage of self-knowledge is not enamoured of the gains
>> or the pleasures of the entire universe.
>>
>>
>>
>>
>>
>>
>>
>> तस्मिन्_किल पदे राम ज्ञस्_तिष्ठति महा.उत्तमे ।
>>
>> यस्मिंश्_चन्द्र-अर्क-देशो_sपि न पातालम् इव स्थिति: ॥५३॥
>>
>> tasmin_kila pade rAma jJas_tiSThati mahA.uttame |
>>
>> yasmiMz_candra-arka-dezo_'pi na pAtAlam iva sthiti: ||
>>
>> 53
>>
>> ||
>>
>> .
>>

>> *for in that state*
>>
>> *rAma*
>>
>> *the Knower rests in that most high state*
>>
>> *where*
>>
>> *it is rather the land of Moon and Sun*
>>
>> *than some sort of** Hell*
>>
>> *.*

>>
>> ~m.53 O Rāma, a jnani abides in that highest state of consciousness,
>> where even the effulgences of sun and moon are like dark shades of the
>> netherworlds.
>>
>> ~vlm.53. The truly great and wise man, rests in that highest state of
>> eminence; where the stations of the sun and moon, are seen as the nether
>> regions.
>>

>> *jd.53 - tasmin_kila pade *- for in that state = **rAma = *jJa: tiSThati
>> mahA-uttame - *the Knower indeed, rAma, rests in that most high state = *yasmin
>> *- where = *candra-arka-deza: api *- it is rather the land of Moon and
>> Sun = *na pAtAlam iva sthiti: *- not a state like Hell. *

>>
>>
>>
>>
>>
>>
>>
>> यस्य_आलोकाल्_लोकपाला: समालोका: सु.वेदिन: ।
>>
>> शरीरम् पान्त्य्_अयम् इव पश्यन्_मूढा: क्षप-अर्णवे ॥५४॥
>>
>> yasya_AlokAl_lokapAlA: samAlokA: su.vedina: |
>>
>> zarIram pAnti_ayam iva pazyan_mUDhA: kSapa-arNave ||
>>
>> 54||
>>

>> yasya AlokAt * - x = *
>>
>> lokapAlA: samAlokA: su.vedina: * - x = *
>>
>> zarIram pAnti ayam iva * - x = *
>>
>> pazyan mUDhA: kSapa-arNave * - x. *

>>
>> yasya AlokAl ... from whose light come AlokAt; AlokAn would make AlokAMl
>> in sandhi loka-pAlA: the World-Protectors the four corners of the world, a
>> title appropriated by emperors. samAlokA: bright with understanding,
>> su.vedina: well-knowers who_are zarIram pAnti_ayam iva as-if nourishing
>> this body pazyan_mUDhA: fools see/knowing kSapa-arNave in an ocean of night
>>
>> ~m.54 When the highly knowledgeable people (people with knowledge of
>> truth), whose perception is same as the integral perception of the Lord of
>> world, identify themselves with the body, they are only drinking from the
>> sea of darkness.
>>
>> ~vlm.54. It is by the light of the Supreme Spirit, that all the worlds
>> are lighted, and the minds of all are enlighted. But the ignorant are
>> immerged in the ocean of ignorance, and nourish their bodies only in
>> disregard of their souls.
>>
>> ...out-of whose Light,--the World-Protectors: bright with understanding,
>> good
>>
>> scholars who_act as-if nourishing this body, like fools seeking
>>
>> to see in an ocean of night.
>>
>>
>>
>>
>>
>>
>>
>> न के.चन जगद्-भावास्_तत्त्व.ज्ञम् रञ्जयन्त्य्_अमी ।
>>
>> अप्य्_अभ्यास-गता: स्फार-हृदयम् खम् इव_अम्बुदा: ॥५५॥
>>
>> na ke.cana jagad-bhAvAs_tattva.jJam raJjayanti_amI |
>>
>> api_abhyAsa-gatA: sphAra-hRdayam kham iva_ambudA: ||
>>
>> 55||
>>

>> na ke.cana jagad-bhAvA:_tattvajJam raJjayanti_amI - *these
>> world-becomings have no_attraction at.all for the Thatness-knower = *
>>
>> api_abhyAsa-gatA: sphAra-hRdayam - *for those given to Practice and the
>> expanse of Heart = *kham iva ambudA: - *are like sky and clouds.*

>>
>> ~m.55-57. A knower of the nature of self rarely takes interest or takes
>> delight in the world-feeling. Moreover, a well trained mind is like a cloud
>> in the sky. Sky and cloud are not attached to each other. ...
>>
>> ~sv.50-58 Hence, the sage of self-knowledge is not enamoured of the gains
>> or the pleasures of the entire universe.
>>
>> ~vlm.55. No worldly good can allure the heart of the wise, who have
>> tested the vanity of temporal things; and no earthly evil can obscure their
>> souls, which are as bright as the clear sky which no cloud can darken.
>>
>> ...these world-events have no_attraction for the knower of Thatness,
>>
>> for those given to Practice and the vast Heart are like clouds and sky.
>>

>> *jd.55 - na ke.cana jagad-bhAvA:_tattvajJam raJjayanti_amI - *these
>> world-becomings have no_attraction at.all for the Thatness-knower = *api_abhyAsa-gatA:
>> sphAra-hRdayam - *for those given to Practice and the expanse of Heart =
>> *kham iva ambudA: - *are like sky and clouds.*

>>
>>
>>
>>
>>
>>
>>
>> न के.चन जगद्-भावास्_तत्त्व-ज्ञम् रञ्जयन्त्य्_अमी ।
>>
>> मर्कटा इव नृत्यन्तो गौरी-लास्य-अर्थिनम् हरम् ॥५६॥
>>
>> na ke.cana jagad-bhAvAs_tattva-jJam raJjayanti_amI |
>>
>> markaTA iva nRtyanto gaurI-lAsya-arthinam haram ||
>>
>> 56||
>>

>> na ke.cana jagad-bhAvA:_tattvajJam raJjayanti_amI - *these
>> world-becomings have no_attraction at.all for the Thatness-knower = *markaTA
>> iva nRtyanta: - *like dancing monkeys = *
>>
>> gaurI-lAsya-arthinam haram * - *
>>
>> *x. *

>> *o*ॐ*m*

>>
>>
>>
>>
>>
>> DAILY READINGS 22 January
>>
>>
>>
>> fm4058 2.ja22 kacha's SONG .z12
>>
>>
>> https://www.dropbox.com/s/ogqsg5ul2mtlezv/fm4058%202.ja22%20kacha%27s%20SONG%20.z12.docx?dl=0
>>
>> fm7004 3.ja22-23 ON "I"DENTITY AND SELF .z49
>>
>>
>> https://www.dropbox.com/s/r0428s856gmyoi1/fm7004%203.ja22-23%20ON%20I-DENTITY%20AND%20SELF%20.z49.docx?dl=0
>>
>> fm1015 1.ja22 ON ahaMkAra "I"dentity .z21
>>
>>
>> https://www.dropbox.com/s/zwn7s986m3gs81j/fm1015%201.ja22%20ON%20ahaMkAra%20Identity%20.z21.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:
>>
>> संकल्पात् स मनो_ भवेत् ।
>>

>> saMkalpAt sa man*a:_* bhavet |

>>
>> बुद्धि: चित्तम् अहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> mAyA-iti.Adi_abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>

>> *O*ॐm

>>
>>
>>
>>
>>
>>
>>
>>
>>
>> --
>> 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/acd0f0dd-1844-4c1c-bc81-9a36307ff4d3%40googlegroups.com

>> <https://groups.google.com/d/msgid/yoga-vasishtha/acd0f0dd-1844-4c1c-bc81-9a36307ff4d3%40googlegroups.com?utm_medium=email&utm_source=footer>
>> .

Jiva Das

unread,

Jan 29, 2022, 2:26:07 PM1/29/22

to yoga vasishtha

FM4057 AN UNANSWERED QUESTION 2.JA21.23 .z58

https://www.dropbox.com/s/r88r7a8r12qvitk/fm4057%202.ja21-23%20AN%20UNANSWERED%20QUESTION%20.z58.docx?dl=0

FM.4.30-FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0

4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0

Oॐm

FM.4.57

AN UNANSWERED QUESTION

RAAMA said—

सत्यमेतत्त्वया ब्रह्मन्यदुक्तम् सूक्तिसुन्दरम् । अकर्तैव हि कर्तात्मा भोक्ताभोक्तैव भूतकृत् ॥४।५७।१॥

satyam etat tvayA brahman yat uktam su.ukti.sundaram | akartA eva hi kartA AtmA bhoktA.abhoktA eva bhUta.kRt ||

what you have said, BrAAhmana, so beautifully is

that the Self

the Doer.tho.nonDoer

Enjoyer.tho.nonEnjoyer

and the maker of all beings

satyam etat tvayA brahman yat uktam su.ukti.sundaram | akartA eva hi kartA AtmA bhoktA.abhoktA eva bhUta.kRt

rAma uvAca RAAMA: satyam etat tvayA brahman Truly this by you, o brAhmaNa, yat uktam which has been said su.ukti.sundaram so beautifully expressed akartA eva hi kartA Doer though nonDoer AtmA the Self bhoktA.abhoktA eva Enjoyer though nonEnjoyer bhUta.kRt is the maker of beings.

सर्वैरीश्वरः सर्वगश्च चिन्मात्रममलम् पदम् । स्थानम् भूवि वपुर्देव: सर्वभूतान्तरस्थितः ॥४।५७।२॥

sarva.Izvara: sarva.ga: ca cit.mAtram amalam padam | sthAnam bhUvi vapu: deva: sarva.bhUta.antara.sthita: ||4|57|2||

he is the Lord of all; he is everywhere present, the pure state

of measured Consciousness; he is embodied deity on earth,

residing within all beings.

sarva.Izvara: sarva.ga: ca . All.Lord and all.going

cit.mAtram .

measured Consciousness

amalam padam .

a pure state

sthAnam bhUvi vapus deva: .

embodied god settled on earth

sarva.bhUta+antara=sthita: .

situate within all beings.

*m.2 The state of The Transcendent is immaculate and pure. He is the Lord of all and immanent in all. Earth is the body of the Lord. He resides in the hearts of all elements and beings.

हृदयम्.गमताम् प्राप्तमिदानीम् ब्रह्म मे विभो । त्वदुक्तिभिर्यथाम्भोदधाराभिर्भूभृदव्यथH ॥४।५७।३॥

hRdayam.gamatAm prAptam idAnIm brahma me vibho | tvat.uktibhi: yathA ambhoda.dhArAbhi: bhUbhRt avyatha: ||

hRdayam.gamatAm prAptam

idAnIm brahma me vibho |

tvat.uktibhi: yathA

ambhoda.dhArAbhi: bhUbhRt avyatha: .

so the brahman Immensity is mine, and present in my Heart

because of your words

I am

a mountain that supports the clouds

unmoved

औदासीन्याद् अ.निच्छत्वान् न भुङ्क्ते न करोति च ।

audAsInyAt a.nicchatvAt na bhuGkte na karoti ca |

समग्र.आलोक.कारित्वात् भुङ्क्ते देव: करोति च ॥४।५७।४॥

samagra.Aloka.kAritvAt bhuGkte deva: karoti ca ||4|57|4||

audAsInyAt from indifference

an.icchatvAn from lack of wish/will

na bhuGkte he does not enjoy

na karoti ca and does not do;

samagra.Aloka.kAritvAt but from being maker of all illumination

bhuGkte deva: karoti ca a God enjoys and does

#audAsInya.m fr. ud.AsIna indifference , apathy , disregard R. &c.

*m.4 The Lord is not an enjoyer and not a doer because of his passive indifference and freedom from any desire. He is an enjoyer and doer because of his integral perception in creating the worlds.

*vlm.4. From its secludedness and nolleity, it neither does nor receives any thing; but its universal pervasion, makes it both the actor and sufferer.

Out.of indifference, for lack of will, it does not enjoy, and

it does not do; yet, as maker of light, the god enjoys and does.

किम्.त्व् अयम् भगवन् स्फारः संशयः मे हृदि स्थितः ।

kim.tu ayam bhagavan sphAra: saMzaya: me hRdi sthita: |

तम् त्वम् छिन्धि गिरा ब्रह्मन् दीधित्या इन्दुr यथा तमः ॥४।५७।५॥

tam tvam chindhi girA brahman dIdhityA indu: yathA tama: ||4|57|5||

kim.tu ayam bhagavan sphAra: saMzaya: me hRdi sthita: |

tam tvam chindhi girA brahman dIdhityA indu: yathA tama: ||4|57|5||

however, bhagavan, there is a mighty vast doubt in my heart.

brAhmaNa, let your words dispel it, as moonshine drives.off darkness.

इदम् सत् तत् इदम् वा असद् अयम् सो ऽह mix दम् न.तु ।

idam sat tat idam vA asat ayam so aham idam na.tu |

अय mex कH द्वितीयो ऽय mix ty आदि.कलनामयम् ॥४।५७।६॥

ayam eka: dvitIya: ayam iti Adi.kalanAmayam ||4|57|6||

"This is So",

"this is That",

"this is notSo",

"I'm that one but not this",

"this is one",

"this is a second"–

and other such imaginings…

idam sat . "This is Sat, the what.is.So"

tat idam vA . "or this is Tat, that That"

asat ayam . and "this is notSo"

so 'ham idam na.tu "I am that one but not this"

ayam eka: . "this is one"

dvitIya: ayam . "this is a second"

ity.Adi.kalanA.mayam . and other such imaginings…

*m.6 This world is full of many ideas and thoughts like: ‘this world is real’ this world is unreal; I am this world; I am not this world’ I am that one; I am many’.

*sv.1.7 RAMA asked: Holy sage, how does this unreal world exist in the absolute Brahman: can snow exist in the sun?

http://venturebeat.com/2009/03/18/sun.joins.clash.of.the.titans.in.the.cloud/

... so That is seen in shadow,

now

seen like the sun in fog.

But how,

as.at.first,

unclouded and clear,

how so to seat it in oneSelf?

एकस्मिन् विद्यते ऽध्वान्ते नीहार इव भास्करे ।

ekasmin vidyate adhvAnte nIhAra* iva bhAskare |

इदम् प्रथम mex व अच्छे कथम् आत्मनि संस्थितम् ॥४।५७।७॥

idam prathamam eva acche katham Atmani saMsthitam ||4|57|7||

... so That is seen in shadow,

now

seen like the sun in fog.

But how,

as.at.first,

unclouded and clear,

how so to seat it in oneSelf?

ekasmin vidyate adhvAnte

once/Now it is see/known in shadow

nIhAra iva bhAskare

like the sun in fog

idam prathamam eva Acche

but at.first this is unclouded

katham Atmani saMsthitam

how is it seated in the self?

*m.7 The way these ideas manifest, they also disappear in the same way. It is like fog being dissolved by Sun. (But tell me) how did this world abide in the Absolute at the very beginning?

*vlm.7. There being but one self.existent and self.evident soul from the beginning, how comes it to be subjected to these oppositions, as the bright disk of sun comes to be obscured under the clouds.

*sv.1.7 RAMA asked: Holy sage, how does this unreal world exist in the absolute Brahman: can snow exist in the sun?

VASISHTHA said—

सिद्धान्त.काल एव अस्य सम्प्रश्नस्य उत्तरम् स्थिरम् ।

siddhAnta.kAla* eva asya sam.praznasya uttaram sthiram |

कथयिष्यामि ते राम येन ज्ञास्यसि तत्त्वतः ॥४।५७।८॥

kathayiSyAmi te rAma yena jJAsyasi tattvata: ||4|57|8||

siddhAnta.kAle eva

only at the time of Attainment

asya sampraznasya uttaram sthiram

when this question is settled at last

kathayiSyAmi te rAma

will I tell you

rAma

yena jJAsyasi tattvata:

whereby you will have Knowledge of the Thatness.

once you're adept in practice, this

question will be most solidly

settled, and I'll tell you, rAma,

the means for you to know that That.

*m.8 O Rāma, you shall understand my answer to this question only at the time when what I postulate is proved and demonstrated through argument (and realization).

*vlm.8. *vasiShTha answered: "rAma! I will give the right answer to this question of yours, as I come to the conclusion; and then you will learn the cause of these biplicities.

मोक्ष.उपायस्य सिद्धान्त max .सम्प्राप्य न राघव ।

mokSa.upAyasya siddhAntam a.samprApya na rAghava |

श्रोतुम् प्रश्न.उत्तरणि एताny अलम् योग्यः भविष्यसि ॥४।५७।९॥

zrotum prazna.uttaraNi etAni alam yogya: bhaviSyasi ||4|57|9||

but

till you have become adept in this Freedom Method

rAma

you won't be qualified

to hear the full answers to such questions

*m.9 O Rāma, you must become worthy of knowing such truths. The logic ways to liberation cannot be appreciated by simple questions and answers.

*vlm.9. You will not be able, rAma! to comprehend my answers to these queries of yours, until you come to be acquainted with my solution of the question of liberation.

कान्त.गीत.गिराम् राम तरुणः भाजनम् यथा ।

kAnta.gIta.girAm rAma taruNa: bhAjanam yathA |

प्रश्नानाम् उत्तम.उक्तीनाम् पुण्य.कृd.भाजनम् तथा ॥४।५७।१०॥

praznAnAm uttama.uktInAm puNya.kRt.bhAjanam tathA ||4|57|10||

kAnta.gIta.girAm

rAma

taruNa: bhAjanam yathA |

praznAnAm uttama.uktInAm

puNya.kRt.bhAjanam tathA .

love.songs

rAma

are suitable for teens

your questions are suitable

for the devout

*vlm.10. As it is the adult youth only, who can appreciate the beauty of a love.song; so it is the holy man only, who can grasp the sense of my sayings on these abstruse subjects.

*m.10 Only a youth can appreciate the love ballads of a lady. One should be a man of merit and virtue ta: appreciate answers to such questions (given in philosophical terms and speech).

वृथा भवति बालेषु यथा रागमयी कथा ।

vRthA bhavati bAleSu yathA rAgamayI kathA |

निरर्थक.अल्प.बोधेषु तथा उदार.उदया कथा ॥४।५७।११॥

nirarthaka.alpa.bodheSu tathA udAra.udayA kathA ||4|57|11||

just as a tale of passion is irrelevant

to little boys

tales such as this one are no use

to those who're little realized

*m.11 The love ballads are wasted on a child. Similarly stories coming from a noble and wise person do not mean much to one with little mental training and knowledge.

*vlm.11. Sayings of such great importance, are as fruitless with ignorant people, as a work on erotic subjects is useless to children.

कsmiMsh.चित् एव समये किम्चित् पुंसः विराजते ।

kasmin.cit eva samaye kimcit puMsa: virAjate |

फलम् आभाति वृक्षस्य शरदि एव न माधवे ॥४।५७।१२॥

phalam AbhAti vRkSasya zaradi eva na mAdhave ||4|57|12||

under some certain circumstance

a person is affected so

as fruit appears upon a tree

only in autumn, not in spring

*m.12 Trees yield fruits only in autumn and not in spring. Similarly a person understands only that much that he can perceive at a given time.

*vlm.12. There is a time for the seasonableness of every subject to men, as it is the season of autumn which produces the harvest and not the vernal spring.

उपदेश.गिरः वृद्धे रञ्जना निर्मले पटे ।

upadeza.gira: vRddhe raJjanA nirmale paTe |

जगन्ति उदार.विज्ञान.कथा च अधिगत.आत्मनि ॥४।५७।१३॥

jaganti udAra.vijJAna.kathA ca adhigata.Atmani ||4|57|13||

when there is plenty of instructive speech,

it gives its coloring to a white cloth, in the world; and

a pithy tale of understanding when one has approached the Self.

upadeza.gira: vRddhe .

when there is increase of instructive speech

raJjanA . there is coloring

nirmale paTe . in a spotless cloth

jaganti . in the world –

udAra.vijJAna.kathA ca . and a pithy tale of understanding

adhigata.Atmani . when having approached the Self.

*m.13 A well.washed and clean cloth can take a colour given to it. Words of wisdom and noble knowledge ta: attain the Self will be received well by people who have grown in experience and understanding.

*vlm.13. The preaching of a sermon is delectable to old men, as fine colourings are suitable to clean canvas; and so a spiritual discourse of deep sense, suits one who has known the Spirit.

प्रश्नस्य अस्य उत्तरम् पूर्वम् लेशतः कथितम् मया ।

praznasya asya uttaram pUrvam lezata: kathitam mayA |

न विस्तरेण तेन एतत् न ज्ञातम् भवता स्फुटम् ॥४।५७।१४॥

na vistareNa tena etat na jJAtam bhavatA sphuTam ||4|57|14||

praznasya asya uttaram pUrvam

lezata: kathitam mayA |

na vistareNa tena etat

na jJAtam bhavatA sphuTam .

as.to this question

my response

was previously given

—bit.by.bit, I must admit—

and

not at greatsome length

for which reason Your Lordship has not understood it

clearly

*m.14 Earlier I have given a short answer to your question. I did not do it in detail and so you have not understood it clearly.

*vlm.14. I have ere while mentioned something, which may serve ta: answer your question, although you have not fully comprehended its meaning, to remove your present doubts.

*jd.14 . praznasya asya uttaram . of this question the answer pUrvam lezata: kathitam mayA . was previously explained by me a little bit na vistareNa . but not at great length {*vasiShTha has a great poet's sense of "length"..to him an ocean is small.} – tena . therefore etat na jJAtam . this has not been known bhavatA . by Your Lordship sphuTam . clearly.

यदि त्वम् आत्मना आत्मान max धिगच्छसि तम् स्वयम् ।

yadi tvam AtmanA AtmAnam adhigacchasi tam svayam |

एतत् प्रश्न.उत्तरम् साधु जानासि अत्र न संशयः ॥४।५७।१५॥

etat prazna.uttaram sAdhu jAnAsi atra na saMzaya: ||4|57|15||

yadi tvam . if you

AtmanA – by self

AtmAnam adhi.gacchasi tam svayam . approach that self by yourself as.if to cuddle with a lover—or a good book—

etat prazna.uttaram . the answer to this question

*sAdhu . good.fellow / right.on

jAnAsi atra . you will know about.this here

na saMzaya: . no doubt.

#gam #adhigam to go up to , approach , overtake , ta: approach for sexual intercourse , to fall in with , to meet , find , discover , obtain.

*m.15 If you had attained your self by self effort you would have known the answer to your question.

*vlm.15. When you shall come to know the Spirit in your own spirit, you will doubtlessly come to find the solution of your query by yourself.

*jd.15 . yadi tvam . if you AtmanA – by self AtmAnam adhi.gacchasi tam svayam . approach that self by yourself as.if to cuddle with a lover—or a good book etat prazna.uttaram . the answer to this question *sAdhu . good.fellow / right.on jAnAsi atra . you will know about.this here na saMzaya: . no doubt.

if you yourSelf approach that Self by yourself, my good man, you'll know the answer to this question, you can take it for a certainty.

मया सिद्धान्त.काले तु प्राप्त.बोधे त्वयि स्थिते ।

mayA siddhAnta.kAle tu prApta.bodhe tvayi sthite |

वक्तव्यH विस्तरेण एव साधो प्रश्न.उत्तर.क्रमः ॥४।५७।१६॥

vaktavya: vistareNa eva sAdho prazna.uttara.krama: ||4|57|16||

mayA siddhAnta.kAle tu

prApta.bodhe tvayi sthite |

vaktavya: vistareNa eva

sAdho prazna.uttara.krama: .

only when

you are an Adept

—when your awakening's attained and seated in you—

then

you'll be taught, sAdhu, what.you.wish, by my answering your questioning

जानाty आत्मानम् आत्मा एव कृत आत्मा आत्मना एव हि ।

jAnAti AtmAnam AtmA eva kRta* AtmA AtmanA eva hi |

आत्मा एव सम्प्रसन्नH सन् आत्मानम् प्रतिपद्यते ॥४।५७।१७॥

AtmA eva sam.prasanna: san AtmAnam pratipadyate ||4|57|17||

jAnAti AtmAnam AtmA eva

Only the Self knows itSelf,

kRte AtmA Atmanaiva hi when the Self is made by itSelf.

AtmA eva samprasanna: only the Self is

sanna.AtmAnam / san na AtmAnam

pratipadyate

#sannAtmA, #sannAtman

#sad #sIdati > #sanna . #sannAtman adj.. gracious.minded, propitious MaitrUp.; %{.sanne7rA} f. spirituous liquor made of rice L. > #prasanna .

*m.17 Self alone knows the self. Self alone is the perfected self. Self only is pure and delight. Truth and reality cannot be gained without self.

*vlm.17. The spiritualist knows the spirit in his own spirit; and it is the good grace of the Supreme spirit, to manifest itself to the spirit of the spiritualist.

*sv.16.19 Bondage is bondage to these thoughts and notions: freedom is freedom from them.

तत् एतत् कथितम् राम कर्तृ.अकर्तृ.विचारणम् ।

tat etat kathitam rAma kartR.akartR.vicAraNam |

अज्ञातत्वात् तु ता mex ता max क्षीण.वासनः भवेत् ॥४।५७।१८॥

ajJAtatvAt tu tAm etAm akSINa.vAsana: bhavet ||4|57|18||

tat etat kathitam rAma that which has been told to you, rAma,

kartR.akartR.vicAraNam the inquiry into the doer and nondoer,

ajJAtatvAt tu tAm since it has not been understood,

etAm akSINa.vAsano bhavet the vAsanAs are not removed

*vlm.18. I have already related to you rAma! the argument concerning the agency and inertness of the soul, yet it is your ignorance of this doctrine, that makes you foster your doubts.

*sv.16.19 Bondage is bondage to these thoughts and notions: freedom is freedom from them.

बद्धH हि वासना.बद्धH मोक्षH स्यात् वासना.क्षयः ।

baddha: hi vAsanA.baddha: mokSa: syAt vAsanA.kSaya: |

वासनाः त्वम् परित्यज्य मोक्ष.अर्थित्व max पि त्यज ॥४।५७।१९॥

vAsanA: tvam parityajya mokSa.arthitvam api tyaja ||4|57|19||

baddha: hi vAsanA.baddha:

since bondage is vAsanA.bondage,

mokSa: syAt vAsanA.kSaya:

Freedom is vAsanA.elimination.

vAsanA: tvam parityajya

cast.aside your vAsanAs;

mokSa.arthitvam api tyaja

forsake even your goal of Freedom.

*vwv.1986/19. The one bound by desire is indeed bound. Liberation would be the destruction of desires. Having completely renounced desires, you give up even the desire for liberation.

*m.19 Bondage is bondage by vāsanas. Liberation is annihilation of vāsanas (or when vāsanas fade out). You discard the vāsanas. Give up even desire for liberation.

*sv.16.19 Bondage is bondage to these thoughts and notions: freedom is freedom from them.

since Bondage is vAsanA.bondage,

Freedom is the removal of

the vAsanAs. Cast them aside,

and "liberation" as a goal.

तामsIr वासनाः पूर्वम् त्यक्त्वा विषय.वासिताः ।

tAmasI: vAsanA: pUrvam tyaktvA viSaya.vAsitA: |

मैत्री.आदि.भावना.नाम्नीम् गृहाण अमल.वासनाम् ॥४।५७।२०॥

maitrI.Adi.bhAvanA.nAmnIm gRhANa amala.vAsanAm ||4|57|20||

tAmasI: vAsanA: pUrvam tyaktvA

the tAmasic vAsanA being first cast.off

viSaya.vAsitA:

wearing the scope of the senses

maitri.Adi.bhAvanA.nAmnIm

then the feelings like friendship

gRhANa amala.vAsanAm

grasping such is a pure vAsanA.

*vwv.1987/20. Having renounced at first the dark desires steeped in objects of sense, take hold of the stainless desire called the feeling of friendship (or kindness) and the like.

*m.20 In the beginning discard all ‘tāmasic’ vāsanās. In their place pick up good ‘vāsanas; like friendliness.

*sv.20 Give up all notions, even those of liberation. First, by the cultivation of good relationships like friendship, give up tendencies and notions which are gross and materialistic.

*vlm.20. Forsake first your foul (tAmasi) desires, and then be freed from your desire of worldly possessions; foster your better wishes next, and at last incline to your pure and holy leanings.

the dark tAmasic vAsanA is first cast.off. Wearing the scope

of the senses, there are feelings

like friendship,..of the sort that grasping them is a pure vAsanA.

ता max प्य् अन्तः परित्यज्य ताbhir व्यवहरnn अपि ।

tAm api anta: parityajya tAbhi: vyavaharan api |

अन्तः शान्त.समस्त.ईहो भव चिन्मात्र.वासनः ॥४।५७।२१॥

anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|21||

tAm api anta: parityajya

Even having quite.forsaken that (f.) within

tAbhi: vyavaharan.n api even carrying.on with them (f.)

anta: within,

zAnta.samasta.Iha: quiet=all.business, making total peace your business,

bhava cit.mAtra.vAsana: let your vAsanA be measured cit.Consciousness.

*m.21 Send even these and become quiet at heart. Become one with transcendent ‘vāsana’.

*vlm.21. After having conducted yourself with your pure desires, get rid of these even at the end; and then being freed from all desires, be inclined ta: and united with your intellect: (i. e. knowing all and longing for nothing).

ता max प्य् अथ परित्यज्य ताbhir व्यवहrann अपि ।

tAm api atha parityajya tAbhi: vyavaharan* api |

अन्तः शान्त.समस्त.ईहो भव चिन्मात्र.वासनः ॥४।५७।२२॥

anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|22||

having forsaken even that

even dealing.with those

you are settled at.Peace within

so let your vAsanA.Imprint be seen as merely Consciousness

tAm api atha parityajya tAbhi: vyavaharan* api | anta: zAnta.samasta.Iha:

bhava cit.mAtra.vAsana:

*sv.22.26 ... When even the notion of the ego.sense has ceased, you will be like the infinite space.

चिn.मयः कलना.काल.प्रकाश.तिमिर.आदिकम् ।

cit.maya: kalanA.kAla.prakAza.timira.Adikam |

वासनाम् वासितारम् च प्राण.स्पन्दन.पूर्वकम् ॥४।५७।२३॥

vAsanAm vAsitAram ca prANa.spandana.pUrvakam ||4|57|23||

a chin.maya chit.construct

a bit of impulse in time, of light or darkness

it's a vAsanA habit worn by its wearer

vibrant with the prAnic Airs

cinmaya: kalanA.kAla.prakAza.timira.Adikam | vAsanAm vAsitAram ca

prANa.spandana.pUrvakam .

*vlm.23. Be an intellectual being, and continue to breathe your vital breath (as long as you live); but keep your imagination under control, and take into na: account the course of time, and the revolution of days and nights.

*m.23 All are transcendent (in character) ideation, thoughts, time, light, darkness, vāsanās.

*sv.22.26 ... When even the notion of the ego.sense has ceased, you will be like the infinite space.

स.मूल max पि संत्यक्त्वा व्योम.सौम्य.प्रशान्त.धीः ।

sa.mUlam api saMtyaktvA vyoma.saumya.prazAnta.dhI: |

yas त्वम् भवसि सd.बुद्धे स भवान् अस्तु सत्.कृतः ॥४।५७।२४॥

ya: tvam bhavasi sat.buddhe sa* bhavAn astu sat.kRta: ||4|57|24||

sa.mUlam api saMtyaktvA vyoma.saumya.prazAnta.dhI: – ya: tvam bhavasi sad.buddhe sa bhavAn astu sat.kRta:

*vlm.24. Forsake your desire for the objects of sense, and root out your sense of egoism, which is the root of desire. Let your understanding be calm and quiet, and you will be honoured by all.

*m.24 Cast of all these from their roots. Become on with sweet quickness. Become thus a person of great honour.

हृदयात् सम्परित्यज्य सर्व mex व महामतिः ।

hRdayAt sam.parityajya sarvam eva mahAmati: |

yas तिष्ठति गत.व्यग्रH स मुktaH परमेश्वरः ॥४।५७।२५॥

ya: tiSThati gata.vyagra: sa* mukta: paramezvara: ||4|57|25||

hRdayAt samparityajya sarvam eva mahAmati: ya: tiSThati gata.vyagra: sa mukta: paramezvara:

*vlm.1992/25. That high.minded one who remains unbewildered, having renounced quite everything from the heart, is liberated He is the Supreme God.

*vlm.25. Drive away all feelings and thoughts from your heart and mind; for he that is free from anxieties, is superior ta: all, (who labour under anxious thoughts and cares).

Clearing the Heart of everything, the Great Thinker now takes his rest, free from confusion: for he is the free Supreme Ishvara Lord.

vyagra a. not attending ta: any one partic. point (opp. to <ekAgra>), distracted, inattentive; bewildered, agitated, excited, alarmed; diverted from everything else, intent on, engrossed by, eagerly occupied with or employed in (instr. loc., or comp.; sometimes said of hands and fingers); tottering, unsteady, exposed to dangers (see <avy>); being in motion (as a wheel) bhp.; m. N. of viSNu; vyagram ind. in an agitated manner, with great excitement; tA f. intense occupation, eagerness, intentness (ifc.); perplexity, confusion MW.; tva n. distraction; confusion, agitation; (ifc.) intentness on Kull. on mn.8. 65; puraMdhri.varga a. having companies of matrons zealously occupied MW.; manas a. perplexed or bewildered in mind; hasta a. having the hands occupied with (comp.) samparityaj samparityaj sam.pari>tyaj P. samparityajati, ta: abandon, desert, leave r.

समाधि max थ कर्माणि मा करोतु करोतु वा ।

samAdhim atha karmANi mA karotu karotu vA |

हृदयेन अस्त.सर्व.आstho मुक्त एव उत्तम.आशयः ॥४।५७।२६॥

hRdayena asta.sarva.Astha: mukta* eva uttama.Azaya: ||4|57|26||

samAdhim atha

Then to the sameness of samAdhi karmANi mA karotu karotu vA without doing works or doing them hRdayena by the Heart asta.sarva.Astha: all securely set like the sunset mukta eva only when Free

uttama.Azaya: the Final Resort Ultimate Abode

*vlm.26. Let a man practice his hybernation or other sorts of intense devotion or not, he is reckoned to have obtained his liberation, whose elevated mind has lost its reliance on worldly things.

*AB. … astA nirasthA: sarvA AsthA: prAg.uktAbhimAnAdhyAsA yena sa: ||4|57|

Then in the sameness of samAdhi, without doing works

or even doing them, by Heart,

all is securely settled Then he is Free, in the Last Abode.

नैष्कर्म्येण न तस्य अर्थ: न तस्य अर्थो ऽस्ति कर्मभिः ।

naiSkarmyeNa na tasya artha: na tasya artha: asti karmabhi: |

न समाधान.जप्याभ्याम् यस्य निर्वासनम् मनः ॥४।५७।२७॥

na samAdhAna.japyAbhyAm yasya nir.vAsanam mana: ||4|57|27||

naiSkarmyeNa na tasya artha: his goal is not got by inaction

na tasya artha: asti karmabhi: his goal is not through works

na samAdhAna.japyAbhyAm not meditation and prayers

yasya nirvAsanam mana: of whom manas the Mind is without vAsanAs

*vwv.1994/27. For him whose mind is desireless, there is no purpose (served) by actions; nor by deep contemplation and muttered prayers.

*m.27 For one whose mind is free (and bereft) of vāsanas,no purpose is served by not doing any works, or by involving in works or even by practices of ‘japa’ etc.

*sv.27.31 ... whether he continues to live an active life or whether he rests in contemplation all the time. To him neither action nor inaction is of any use.

*vlm.27. The man devoid of desires, has no need of his observance or avoidance of pious acts; the freedom of his mind from its dependence on anything, is sufficient for his liberation.

He gets his goal, but it is not by inaction; and yet his goal

is not through works, not meditation and prayer..one for whom Manas

the Mind is without vAsanAs.

विचारित max लम् शास्त्रम् चिरम् उद्ग्राहितम् मिथH ।

vicAritam alam zAstram ciram ud.grAhitam mitha: |

संत्यक्त.वासनाd मौनाd ऋते न अsty उत्तमम् पदम् ॥४।५७।२८॥

saMtyakta.vAsanAt maunAt Rte na asti uttamam padam ||4|57|28||

na asti uttamam padam is not the highest state

vicAritam alam zAstram – having studied this shAstra

ciram udgrahitam mitha: for.long taken.up in.vain

Rte saMtyakta.vAsanAt maunAt without rejecting the vAsanA.Imprint.s in mauna Silence

na asti uttamam padam . there is no Supreme State

*vlm.28. A man may have well studied the Sástras, and discussed about them in mutual conversation; yet he is far from his perfection, without his perfect inappetency and taciturnity.

However long the study of this zAstra, if it's taken.up

vainly, without forsaking.of the vAsanAs in the silence

of mauna—

there's no Supreme State.

दृष्टम् द्रष्टव्य max खिलम् भ्रान्त्वा भ्रान्त्वा दिzo दश ।

dRSTam draSTavyam akhilam bhrAntvA bhrAntvA diza: daza |

जनाः कतिपया एव यथावstv.अवलोकिनः ॥४।५७।२९॥

janA: katipayA* eva yathAvastu.avalokina: ||4|57|29||

*m.29 I have roamed around in all directions all over this universe. There are only few who have seen the real thing.

*vlm.29. There are men who have examined every thing and roved in all parts of the world; yet there are few among them that have known the truth.

यद् यद् आलोक्यते किम्चित् कश्चिद् यत् तन् न विद्यते ।

yat yat Alokyate kimcit ka:cit yat tat na vidyate |

ईप्सित.अनीप्सिताद् अन्यत् न तत्र यतते जनः ॥४।५७।३०॥

Ipsita.anIpsitAt anyat na tatra yatate jana: ||4|57|30||

yad.yad Alokyate . whatever appears

kimcit kazcit yat – what is something or other

tan na vidyate . that is not known

Ipsita.anIpsitAt anyan . other than the wished and the unwished

na tatra yatate jana: . a person makes no effort there.

*m.30 Few people who perceive a little perhaps try for it. But do not come to realize it. People try only for their likes and dislikes.

*vlm.30. Of all things that are observed in the world, there is nothing among them which may be truly desirable, and is to be sought after by the wise.

*jd.30 . yad.yad Alokyate . whatever appears kimcit kazcit yat – what is something or other tan na vidyate . that is not known Ipsita.anIpsitAt anyan . other than the wished and the unwished na tatra yatate jana: . a person makes no effort there.

ये केचन सम्आरम्भा ये जनस्य क्रियाक्रमाः ।

ye ke.cana sam.ArambhA* ye janasya kriyAkramA: |

ते सर्वे देह.मात्र.अर्थम् आत्म.आर्थम् न.तु किम्चन ॥४।५७।३१॥

te sarve deha.mAtra.artham Atma.Artham na.tu kimcana ||4|57|31||

ye ke.cana samArambhA:

Whatever the undertakings

ye janasya kriyA.AkramA: whosever the duties

te sarve deha.mAtra.artham they are all body.extent=purpose for the body's sake

Atma.artham na.tu kimcana

for the sake of the self, not even a bit.

*m.31 Whatever a few do (when following scriptural rites), even those serve the purposes of body and nothing else.

*vlm.31. All this ado of the world, and all the pursuits of men, tend only towards the supportance of the animal body; and there is nothing in it, leading to the edification of the rational soul.

Whatever the undertakings may be,

whose.ever the duties,—

they are all

for the body's sake..for the sake of the self,

not even a bit.

पाताले ब्रह्म.लोके च स्वर्गे च वसुधा.तले ।

pAtAle brahma.loke ca svarge ca vasudhA.tale |

व्योम्नि कतिपया एव दृश्यन्ते दृष्ट.दृष्टयः ॥४।५७।३२॥

vyomni katipayA* eva dRzyante dRSTa.dRSTaya: ||4|57|32||

pAtAle . in pAtAla.Hell

brahma.loke ca . and in the world of brahmA

svarge ca . and in (indra's) svarga.Heaven

vasudhA.tale . on the plentiful earth

vyomni . in the spacious sky

katipayA eva dRzyante dRSTa.dRSTaya: .

there are seen certain sights to be seen.

in hell, in the world of brahmA, in indra's heaven, on the earth,

and in the spacious sky there are everywhere certain sights to see.

*m.32 Very few in netherworlds, in heavens, in Brahmaloka and on earth, have seen what is to be seen (i.e. self).

इदम् हेयम् उपादेय mix द mix ty असd.उत्थितौ ।

idam heyam upAdeyam idam iti asat.utthitau |

निश्चयौ गलितौ यस्य ज्ञस्य असाv अति.दुर्लभः ॥४।५७।३३॥

nizcayau galitau yasya jJasya asAu ati.durlabha: ||4|57|33||

idam heyam – this is OK

upAdeyam idam – this is not OK

iti . so

asad.utthitau – two unreals have arisen

nizcayau galitau

yasya jJasya – for one who is a Knower

asau ati.durlabha: . it is very hard to get.

*m.33 With false notions like ‘this is agreeable, this is disagreeable’, arising people are slipping on proper beliefs. To get a person of knowledge is extremely difficult.

करोतु भुवने राज्यम् विशत्व् अम्भोद max म्बु वा ।

karotu bhuvane rAjyam vizatu ambhodam ambu vA |

न आत्म.लाभाd ऋते जन्तुः विश्रान्ति max धिगच्छति ॥४।५७।३४॥

na Atma.lAbhAt Rte jantu: vizrAntim adhigacchati ||4|57|34||

karotu bhuvane rAjyam vizatu ambhodam ambu vA | na Atma.lAbhAt Rte jantu:

vizrAntim adhigacchati

whether

he is a king on earth

roves the clouds and waters like a god

without attainment of the Self

he does not find Repose

*vlm.34. A man may be lord of the world, or he may pierce through the clouds and pry in heaven (by his Yoga); yet he can not enjoy the solace of his soul without his knowledge of it.

ये महा.मतयः सन्तः शूrAz च इन्द्रिय.शत्रुषु ।

ye mahA.mataya: santa: zUrA: ca indriya.zatruSu |

जन्म.ज्वर.विनाशाय त उपास्या महाधियः ॥४।५७।३५॥

janma.jvara.vinAzAya ta* upAsyA* mahAdhiya: ||4|57|35||

ye mahA.mataya: santa: zUrAz ca those who are Great Mati minds and heroes

indriya.zatruSu foes of the senses

janma.jvara.vinAzAya for the destruction of the fever of birth

te upAsyA: mahAdhiya: they are worshipful great minds

*m.35 The saints and great warriors, who have conquered the senses are worthy of worship by great minds. These warriors have eliminated the fever of cyle of births.

सर्वत्र पञ्च.भूतानि षष्ठम् किम्चिन् न विद्यते ।

sarvatra paJca.bhUtAni SaSTham kimcit na vidyate |

पाताले भूतले स्वर्गे रति mex तु क्व धीर.धीः ॥४।५७।३६॥

pAtAle bhUtale svarge ratim etu kva dhIra.dhI: ||4|57|36||

sarvatra paJca.bhUtAni SaSTham kimcit na vidyate | pAtAle bhUtale svarge

ratim etu kva dhIra.dhI:

everything is made of five Elements

a sixth is not.at.all known

in any hell or earth or heaven

does a a serious thinker look for pleasure there

*m.36 Beyond the five fundamental elements, there is no sixth element in all the worlds. Then in what will a strong and wise person of intellect take interest?

युक्त्या वै चरto ज्ञस्य संसारः गोष्पद.आकृतिः ।

yuktyA vai carata: jJasya saMsAra: goSpada.AkRti: |

दूर.संत्यक्त.युक्ते: तु महा.मत्त.अर्णव.उपमः ॥४।५७।३७॥

dUra.saMtyakta.yukte: tu mahA.matta.arNava.upama: ||4|57|37||

yuktyA vai carata:

jJasya . of the Knower

saMsAra: goSpada.AkRti: . saMsAra looks like a cowprint in the pasture

dUra.saMtyakta.yukte: tu

mahA.mattA.arNava.upama: . like a great ocean of pleasure.

http://4.bp.blogspot.com/ zBHcKCIJxd8/SU4QNzbcg4I/AAAAAAAAAmI/gNMM3X04rE8/s400/4012810.lg.jpg

कदम्ब.गोलकैस् तुल्यम् ब्रह्माण्डम् स्फार.चेतसः ।

kadamba.golakai: tulyam brahmANDam sphAra.cetasa: |

किम् प्रयच्छति किम् भुङ्क्ते प्राप्ते 'स्मिन् सकले 'पि सः ॥४।५७।३८॥

kim pra.yacchati kim bhuGkte prApte asmin sakale api sa: ||4|57|38||

kadamba.golakai: tulyam like a round Kadamba blossom

brahmANDam the Cosmic Egg

sphAra.cetasa: of extending awareness

kim prayacchati how does he produce

kim bhuGkte how enjoy

prApte asmin sakale api sa: though he has got it all ...

that round Kadamba blossom, the brahmANDa, the Brahmanic Egg

of extending awareness..how

would one produce it, or enjoy it, although he has got it all?

एतद् अर्थ max बुद्धीनाम् यन् महा.समर.क्रियाः ।

etat artham abuddhInAm yat mahA.samara.kriyA: |

तन् मन्ये राम धिक्.कार्यम् द्वन्द्व.लक्ष.क्षyAv अहम् ॥४।५७।३९॥

tat manye rAma dhik.kAryam dvandva.lakSa.kSayau aham ||4|57|39||

etat artham abuddhInAm

... this goal of the unintelligent

yan mahA.samara.kriyA: which is the work of great battles,

tan manye rAma I think it is, rAma,

dhik.kAryam a cursed activity

dvandva.lakSa.kSaya.Avaham

producing a thousand destructive dualities.

*m.39 O Rāma, people engage in fierce wars for that purpose. In my opinion such was, in which millions die, are contemptible.

*sv.36.37.38.39 ...It is a pity that people indulge in such colossal destruction of life for these petty gains. Same on them.

*vlm.39. Yet fie for the foolish that fight for this mite of the earth, and wage a warfare for destruction of millions of their fellow creatures.

It is a goal for the stupid, the work of many battles, and

I think it is, rAma, a cursed

activity producing a thousand deadly dualities.

कल्प.मात्रेण कालेन सुमहा.पेलव.उदरे ।

kalpa.mAtreNa kAlena sumahA.pelava.udare |

तस्मिन् अपि हि yo नाशH सर्वान् चिर.महाधियाम् ॥४।५७।४०॥

tasmin api hi ya: nAza: sarvAn cira.mahAdhiyAm ||4|57|40||

kalpa.mAtreNa kAlena . with time, to the extent of a kalpa

su.mahA.pelava.udare

tasmin.n api hi yo nAza:

sarvAn cira.mahAdhiyAm . .

*m.40 Even the destruction, that occurs in the fragile and delicate stomach (of Brahma) at the time of dissolution, is due to the impatience of that (Brahma) of tremendous mental power.

*vlm.40. What, if any one is to live and enjoy the blessings of this world for a whole Kalpa when, he can not escape the sorrow, consequent on the loss of all his friends during that period.

*sv.40.49 None of these engages the attention of the sage, because he is equipped with self.knowledge. He is established in that supreme seat to which the sun and the moon have na: access (the susumna?).

आत्मno ज्ञस्य सर्ग.आदेः यन् मनाग् अपि न उद्गतम् ।

Atmana: jJasya sarga.Ade: yat manAk api na udgatam |

तस्मिन् जगत्.त्रये प्राप्ते किम्चिद् आत्मा बली भवेत् ॥४।५७।४१॥

tasmin jagat.traye prApte kimcit AtmA balI bhavet ||4|57|41||

since there is no arising of the cycle of Creation, then

even if the three worlds are got,

how does the knower of the Self become any more powerful?

Atmana: jJasya –

for the Knower's Self

sarga.Ade: .

of Creation &c

yat manAg api na udgatam –

which is not.at.all arisen

tasmin jagat.traye prApte –

there when the three worlds are got

kimcit AtmA balI bhavet –

how does the Self become strong?

*m.41 For one who knows the self, even creations are not born and not even a little comes out of them. Then, even if the three worlds are given to him he will not be strengthened even a little.

*vlm.41. He who has known the self, has no craving for heavenly bliss within himself; because he knows his gain of all the three worlds, can never conduce to the strengthening of his soul.

*jd.41 . Atmana: jJasya . for the Knower's Self sarga.Ade: . of Creation &c yat manAg api na udgatam . which is not.at.all arisen tasmin jagat.traye prApte . there when the three worlds are got kimcit AtmA balI bhavet . how does the Self become strong?

इतः शैल.शतैH व्याप्ता तथा इतः जल.राशिभिः ।

ita: zaila.zatai: vyAptA tathA ita: jala.rAzibhi: |

कियान् अस्य भुव: देहH येन उदारम् प्रपूरयेत् ॥४।५७।४२॥

kiyAn asya bhuva: deha: yena udAram prapUrayet ||4|57|42||

ita: zaila.zatai: vyAptA

hence pervaded by hundreds of mountains

tathA ita: jala.rAzibhi:

thus hence by water.drops

kiyAn asya bhuva: deha:

how much the body of the earth

yena udAram prapUrayet

with which it is abundantly overflowing

*m.42This earth is full with mountains and waters. By getting such a body (fully occupied) of earth, what will a jnani gain?

न तद् अस्ति जगty अस्मिन् स.पाताल.सुर.आलये ।

na tat asti jagati asmin sa.pAtAla.sura.Alaye |

यत् नाम आत्मवto ज्ञस्य किम्चित् कार्यतरम् भवेत् ॥४।५७।४३॥

yat nAma Atmavata: jJasya kimcit kAryataram bhavet ||4|57|43||

na tat asti

That is not

jagati asmin in this world

sa.pAtAla+sura.a/Alaye in the abode of hell and heaven

yan nAma Atmavata: jJasya what is namely of the knower of Self

kimcit kAryataram bhavet

whatever is there more worthy to be done?

*m.43 There is nothing in these worlds that can be useful ta: a jnani who knows the self.

*vlm.43. There is nothing in this earth or in the upper and lower worlds, which is of any use to the sage acquainted with spiritual knowledge.

एकता max नुयातस्य व्योमवत् विततस्य च ।

ekatAm anuyAtasya vyomavat vitatasya ca |

स्व.स्थस्य आत्मवto ज्ञस्य स्थितस्य आत्मny अ.चेतसः ॥४।५७।४४॥

sva.sthasya Atmavata: jJasya sthitasya Atmani a.cetasa: ||4|57|44||

ekatAm anuyAtasya

for one who pursues Oneness

vyomavat vitatasya ca

and who's as extensive as the spacious sky

svasthasya Atmavata: jJasya

of the self of the Selflike knower

sthitasya Atmani a.cetasa:

of his state of unawareness in himSelf ..

*m.44 Attaining oneness, expanding himself as wide as the sky, a jnani who knows the self, abides in the self in quiet (like one who is inconscient).

*vlm.44. The mind of the self.knowing sage, is one vast expanse like the spacious firmament, it is tranquil and sedate and unconscious of itself.

*jd.44 . ekatAm anuyAtasya . of one who pursues Oneness vyomavat vitatasya ca . and who's as extensive as the spacious sky svasthasya Atmavata: jJasya . of the self of the Selflike knower sthitasya Atmani a.cetasa: . of his state of unawareness in himSelf ..

शरिर.जाल=नीहार.धूसरा शून्य.कोटरा ।

zarira.jAla=nIhAra.dhUsarA zUnya.koTarA |

शान्त.संसार.सुभगा त्रिलोकी.विपुलातटी ॥४।५७।४५॥

zAnta.saMsAra.subhagA trilokI.vipulAtaTI ||4|57|45||

it is a foggy grey body.net

an empty cave

Anta.saMsAra.subhagA . enjoying the peaceful saMsAra

trilokI.vipula.AtaTI . the vast extent of the three worlds.

#dhUsara . grey; dust.

*m.45 These vast worlds are full of the fog of bodies in an empty chamber full of dust. It appears charming with passive movement.

*vlm.45. It views the body as a network of veins and arteries, pale and white as frost, and all cellular within.

स्फार.ब्रह्म.अमल.अम्भोधि.फेनाः सर्वे कुलाचलाः ।

sphAra.brahma.amala.ambhodhi.phenA: sarve kulAcalA: |

चित्.आदित्य.महाभास.मृगतृष्णा.जल.श्रियः ॥४।५७।४६॥

cit.Aditya.mahAbhAsa.mRgatRSNA.jala.zriya: ||4|57|46||

the foam of the vast pure ocean of brahman

all the mountain.ranges

the cit.sun's fantastic marvelous mirage

sphAra.brahma.amala.ambhodhi.phenA:

vast.Brahman.pure.ocean.foam

sarve kulAcalA:

all the mountain.ranges

cit.Aditya=mahA.AbhAsa.mRgatRSNAjala.zriya:

the cit.sun=great.phantasm/splendor=mirage.water=wonders =

*m.46 In the vast, pure brahman sea of waters, these mountains are like foam. In the great effulgence of the sun of consciousness, the oceans are mere mirages.

*vlm.46. It sees the mountains floating as froth, on the surface of the pellucid ocean of Brahma; it looks upon the intellect blazing as brightly as the sun, over the mirage of existence.

आत्म.तत्त्व=महाम्भोधि=वीचयः सर्ग.राजयः ।

Atma.tattva=mahAmbhodhi=vIcaya: sarga.rAjaya: |

अन्.उत्तम.पद.अम्भोद.वृष्टयः शास्त्र.दृष्टयः ॥४।५७।४७॥

an.uttama.pada.ambhoda.vRSTaya: zAstra.dRSTaya: ||4|57|47||

Atma.tattva=mahA.ambhodhi=vIcaya:

... the Self.Thatness=great.ocean=waves sarga.rAjaya: . succession of creations anuttama.pada.ambhoda+vRSTaya: . unsurpassed.state=ocean+spray zAstra.dRSTaya: . zAstra.insights.

the ocean.waves of Self.Thatness

the succession of creations

the spray of the waves of that state .

such is the shAstraic Vision

*m.47 Creations are waves in the great sea of self.nature. The perceptions of scriptures are the downpour from the great clouds, called the Supreme state.

चन्द्र.अग्नि.तपन.आलोका घट.काष्ठ.आदि.सन्निभाH ।

candra.agni.tapana.AlokA* ghaTa.kASTha.Adi.sannibhA: |

प्रकाशनीyAz चिd.रूप.त्विSo मल.कNAs तथा ॥४।५७।४८॥

prakAzanIyA: cit.rUpa.tviSa: mala.kaNA: tathA ||4|57|48||

candra.agni.tapana.AlokA: ghaTa.kASTha.Adi.sannibhA: | prakAzanIyA: cit.rUpa.tviSa: mala.kaNA: tathA .

lights that burn with moon.fire

—

illustrations like pots and wooden blocks

—

illuminations

—

cit.Consciousness glittering with form

these are spots of unclarity in

That

*m.48 Just like light which shines on impure cells, the consciousness form shines on all objects like moon, fire, their lights, pots, loss etc.

*vlm.48. The fire, moon and the sun, appear as the fuel in a furnace, requiring to be lighted by the blaze of the intellect, as every opaque atom in nature.

*jd.48 . candra.agni.tapana.AlokA: . moon.fire=burning+lights ghaTa.kASTha.Adi.sannibhA: . examples like pots and wooden blocks *jd.48 . prakAzanIyA: . illuminations cit.rUpa=tviSa: . chit.form=agitation/brilliance mala.kaNA: tathA . thus/as That spots of unclarity bits of impurity (Murthy: impure cells)

एकता max नु.यातस्य व्योमवd विततस्य च ।

ekatAm anu.yAtasya vyomavat vitatasya ca |

स्वस्थस्य आत्मवto ज्ञस्य स्थितस्य आत्मny अचेतसः ॥४।५७।४९॥

svasthasya Atmavata: jJasya sthitasya Atmani acetasa: ||4|57|49||

ekatAm anuyAtasya . of someone pursuing ekatA.Oneness

vyomavat vitatasya ca svasthasya Atmavata: jJasya sthitasya

Atmani . in the self a.cetasa: . without affective feeling

*m.49 Humans, gods and titans move about in this world.forest enjoying their desired pleasures. They are with their selves (but they ignore them).

*vlm.49. All embodied souls of men, gods and demigods, rove in the wilderness of the world, for feeding upon their fodder of food, as the deer graze in their pasturage.

http://vinotecalondon.files.wordpress.com/2008/11/random.4591.jpg

अस्थि.खण्ड.अर्गला मूर्ध्न.पिधानाः स्नायु.शृङ्खलाः ।

asthi.khaNDa.argalA* mUrdhna.pidhAnA: snAyu.zRGkhalA: |

जगद्.देहा जरj.जीव.रक्त.मांस.असमुद्गकाः ॥४।५७।५०॥

jagat.dehA* jarat.jIva.rakta.mAMsa.asamudgakA: ||4|57|50||

they're

bone.button=bolted

pate.lidded

sinew.fettered

world.embodiments in the aging Living Jîva,..

a bowl of blood pudding.

अस्थि.खण्ड=अर्गलाः bone.bits=bolted मूर्ध्न.पिधानाः pate.lidded

स्नायु.शृङ्खलाः sinew.fettered जगद्.देहाः world.bodies

जरज्.जीव=रक्त.मांस+असमुद्गकाः

aging.jîva=blood.meat+containers. 50.

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains or the pleasures of the entire universe.

वनमाला.मृगा मुग्धाH पुर.संचार.संस्थितौ ।

vanamAlA.mRgA* mugdhA: pura.saMcAra.saMsthitau |

बाल.बुद्धि.विनोदाय योजिताः चर्म.पुत्रिकाः ॥४।५७।५१॥

bAla.buddhi.vinodAya* yojitA: carma.putrikA: ||4|57|51||

*vlm.51. Men were as dolls covered with skin for the amusement of boys, and they are continually roving in quest of sustenance, like the cattle running towards their pasture grounds.

न एवम्विध.उदार.मना मनाग् अपि महामतिः ।

na evamvidha.udAra.manA manAk api mahAmati: |

न jJaz चलति भोग.ओghair मन्द.वाtair इव अचलH ॥४।५७।५२॥

na jJa: calati bhoga.oghai: manda.vAtai: iva acala: ||4|57|52||

na evaM.vidha.udAra.manA manAg.api mahAmati:

na jJa: calati bhoga.oghai: . a Knower is not moved by a horde of pleasures

manda.vAtai: iva acala: . like a mountain by gentle breezes.

*m.52 Like mountains which remain unmoved by mild winds, a wise person of virtue is not moved even a little by pleasures.

*vlm.52. But the high minded man is not of this kind; he is not moved by worldly temptations, as the mountain is not to be shaken by the gentle breeze.

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains or the pleasures of the entire universe.

तस्मिन् किल पदे राम jJas तिष्ठति महा.उत्तमे ।

tasmin kila pade rAma jJa: tiSThati mahA.uttame |

यस्मिन् चन्द्र.अर्क.देशH अपि न पाताल mix व स्थितिः ॥४।५७।५३॥

yasmin candra.arka.deza: api na pAtAlam iva sthiti: ||4|57|53||

tasmin kila pade rAma jJa: tiSThati mahA.uttame | yasmin candra.arka.deza: api

na pAtAlam iva sthiti:

for in that state

rAma

the Knower rests in that most high state

where

it is rather the land of Moon and Sun

than some sort of Hell

*m.53 O Rāma, a jnani abides in that highest state of consciousness, where even the effulgences of sun and moon are like dark shades of the netherworlds.

*vlm.53. The truly great and wise man, rests in that highest state of eminence; where the stations of the sun and moon, are seen as the nether regions.

*jd.53 . tasmin kila pade . for in that state rAma jJa: tiSThati mahA.uttame . the Knower indeed, rAma, rests in that most high state yasmin . where candra.arka.deza: api . it is rather the land of Moon and Sun na pAtAlam iva sthiti: . not a state like Hell.

यस्य आलोकाl लोकपालाः समालोकाः सु.वेदिनः ।

yasya AlokAt lokapAlA: samAlokA: su.vedina: |

शरीरम् पान्त्य् अय mix व पश्यन् मूढाH क्षप.अर्णवे ॥४।५७।५४॥

zarIram pAnti ayam iva pazyan mUDhA: kSapa.arNave ||4|57|54||

yasya AlokAt lokapAlA: samAlokA: su.vedina: zarIram pAnti ayam iva pazyan mUDhA: kSapa.arNave

yasya AlokAl ... from whose light come AlokAt; AlokAn would make AlokAMl in sandhi loka.pAlA: the World.Protectors the four corners of the world, a title appropriated by emperors. samAlokA: bright with understanding, su.vedina: well.knowers who are zarIram pAnti ayam iva as.if nourishing this body pazyan mUDhA: fools see/knowing kSapa.arNave in an ocean of night

...out.of whose Light,..the World.Protectors: bright with understanding, good

scholars who act as.if nourishing this body, like fools seeking

to see in an ocean of night.

न केचन जगद्.भावास् तत्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na ke.cana jagat.bhAvA: tattva.jJam raJjayanti amI |

अप्य् अभ्यास.गताः स्फार.हृदयम् ख mix व अम्बुदाH ॥४।५७।५५॥

api abhyAsa.gatA: sphAra.hRdayam kham iva ambudA: ||4|57|55||

na ke.cana jagad.bhAvA: tattvajJam raJjayanti amI . these world.becomings have na: attraction at.all for the Thatness.knower

api abhyAsa.gatA: sphAra.hRdayam . for those given to Practice and the expanse of Heart kham iva ambudA: . are like sky and clouds.

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains or the pleasures of the entire universe.

...these world.events have na: attraction for the knower of Thatness,

for those given to Practice and the vast Heart are like clouds and sky.

*jd.55 . na ke.cana jagad.bhAvA: tattvajJam raJjayanti amI . these world.becomings have na: attraction at.all for the Thatness.knower api abhyAsa.gatA: sphAra.hRdayam . for those given to Practice and the expanse of Heart kham iva ambudA: . are like sky and clouds.

न केचन जगद्.भावास् तत्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na ke.cana jagat.bhAvA: tattva.jJam raJjayanti amI |

मर्कटा इव नृत्यन्तः गौरी.लास्य.अर्थिनम् हरम् ॥४।५७।५६॥

markaTA* iva nRtyanta: gaurI.lAsya.arthinam haram ||4|57|56||

na ke.cana jagad.bhAvA: tattvajJam raJjayanti amI . these world.becomings have na: attraction at.all for the Thatness.knower markaTA iva nRtyanta: . like dancing monkeys

gaurI.lAsya.arthinam haram

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains or the pleasures of the entire universe.

*vlm.56. No worldly pleasure can gladden the soul of the wise man, as the dance of monkeys can give no joy to the heart of Hara, that delights in the dancing of GaurÄ«.

These world.events have na: attrac

tion for the knower of Thatness,

न केचन जगद्.भावाः तत्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na kecana jagat.bhAvA: tattva.jJam raJjayanti amI |

प्राक्तन.प्रतिबिम्ब.श्री रत्नम् कुम्भ.गतम् यथा ॥४।५७।५७॥

prAktana.pratibimba.zrI ratnam kumbha.gatam yathA ||4|57|57||

na kecana jagat.bhAvA: tattva.jJam raJjayanti amI | prAktana.pratibimba.zrI

ratnam kumbha.gatam yathA

These world.becomings have na: attraction at.all for the Thatness.knower

prAktana.pratibimba.zrI

like the formerly glorious gleaming of

ratnam kumbha.gatam yathA

a jewel got into a pot.

*vlm.57. No earthly delight can have its seat in the heart of the wise, as the sun.light is never reflected in a gem hidden under a bushel.

*sv.50.58 Hence, the sage of self.knowledge is not enamoured of the gains or the pleasures of the entire universe.

These world.events have no attraction for the knower of Thatness,

like the once.glorious glittering of a gem hidden in a pot.

व्रज.अर्पित.उपम max सन्मय max म्बु.भङ्ग=

vraja.arpita.upamam asanmayam ambu.bhaGga=

तुङ्गम् तरङ्ग.कृत.बिम्ब mix व अवलोक्य ।

tuGgam taraGga.kRta.bimbam iva avalokya |

लोलाम् तत् ईहित.सुखेषु रतिम् न याति

lolAm tat Ihita.sukheSu ratim na yAti

तज्.ज्ञः कु.शैवल.लवेSv इव राजहंसः ॥४।५७।५८॥

tat.jJa: ku.zaivala.laveSu iva rAjahaMsa: ||4|57|58||

vraja.arpita.upamam - -

a=san.mayam - -

ambu-bhaGga-tuGgam - -

taraGga-kRta-bimbam iva avalokya - like a wave-made=reflection having-been-seen -

lolAm tat Ihita-sukheSu ratim na yAti - -

tajjJa: ku-zaivala-laveSu iva rAjahaMsa: -

*jd. #zaivala is prob. a misreading of #zevala, Blyxa weed

~Murty.58 The transient and fragile pleasures are like images on a wave and full of unreality and falsehood. They do not interest a jnani. A king swan in small pieces of ‘saivala’ plant.

*vlm.58. The material world appears as a solid rock to the stolid ignorant; but it seems as the evanescent wave to the wise. The ignorant take a great pleasure in the transitory enjoyments of the world; but the wise take them to no account, as the swan disdains to look upon the moss of the lake.

oॐm

next Canto:

fm4058

+++

FM.4.57 AN UNANSWERED QUESTION 2.JA21.23

सर्ग ४.५७

sarga 4.57

राम उवाच ।

rAma uvAca |

सत्य mex तत् त्वया ब्रह्मन् यद् उक्तम् सु.उक्ति.सुन्दरम् ।

satyam etat tvayA brahman yat uktam su.ukti.sundaram |

अकर्ता एव हि कर्ता आत्मा भोक्ता.अभो ktaix व भूत.कृत् ॥४।५७।१॥

akartA eva hi kartA AtmA bhoktA.abhoktA eva bhUta.kRt ||4|57|1||

स rvairx श्वरः सर्व. gazca चिन्मात्र max मलम् पदम् ।

sarva.Izvara: sarva.ga: ca cit.mAtram amalam padam |

स्थानम् भूवि वपु: देव: सर्व.भूत.अन्तर.स्थितः ॥४।५७।२॥

sthAnam bhUvi vapu: deva: sarva.bhUta.antara.sthita: ||4|57|2||

हृदयम्.गमताम् प्राप्त mix दानीम् ब्रह्म मे विभो ।

hRdayam.gamatAm prAptam idAnIm brahma me vibho |

त्वd.उक्तिभिर् यथा अम्भोद.धाराभिः भूभृद् अव्यथH ॥४।५७।३॥

tvat.uktibhi: yathA ambhoda.dhArAbhi: bhUbhRt avyatha: ||4|57|3||

औदासीन्याद् अ.निच्छत्वान् न भुङ्क्ते न करोति च ।

audAsInyAt a.nicchatvAt na bhuGkte na karoti ca |

समग्र.आलोक.कारित्वात् भुङ्क्ते देव: करोति च ॥४।५७।४॥

samagra.Aloka.kAritvAt bhuGkte deva: karoti ca ||4|57|4||

किम्.त्व् अयम् भगवन् स्फारः संशयः मे हृदि स्थितः ।

kim.tu ayam bhagavan sphAra: saMzaya: me hRdi sthita: |

तम् त्वम् छिन्धि गिरा ब्रह्मन् दीधित्या इन्दुr यथा तमः ॥४।५७।५॥

tam tvam chindhi girA brahman dIdhityA indu: yathA tama: ||4|57|5||

इदम् सत् तत् इदम् वा असद् अयम् सो ऽह mix दम् न.तु ।

idam sat tat idam vA asat ayam so aham idam na.tu |

अय mex कH द्वितीयो ऽय mix ty आदि.कलनामयम् ॥४।५७।६॥

ayam eka: dvitIya: ayam iti Adi.kalanAmayam ||4|57|6||

एकस्मिन् विद्यते ऽध्वान्ते नीहार इव भास्करे ।

ekasmin vidyate adhvAnte nIhAra* iva bhAskare |

इदम् प्रथम mex व अच्छे कथम् आत्मनि संस्थितम् ॥४।५७।७॥

idam prathamam eva acche katham Atmani saMsthitam ||4|57|7||

वसिष्ठ उवाच ।

vasiSTha* uvAca |

सिद्धान्त.काल एव अस्य सम्प्रश्नस्य उत्तरम् स्थिरम् ।

siddhAnta.kAla* eva asya sam.praznasya uttaram sthiram |

कथयिष्यामि ते राम येन ज्ञास्यसि तत्त्वतः ॥४।५७।८॥

kathayiSyAmi te rAma yena jJAsyasi tattvata: ||4|57|8||

मोक्ष.उपायस्य सिद्धान्त max .सम्प्राप्य न राघव ।

mokSa.upAyasya siddhAntam a.samprApya na rAghava |

श्रोतुम् प्रश्न.उत्तरणि एताny अलम् योग्यः भविष्यसि ॥४।५७।९॥

zrotum prazna.uttaraNi etAni alam yogya: bhaviSyasi ||4|57|9||

कान्त.गीत.गिराम् राम तरुणः भाजनम् यथा ।

kAnta.gIta.girAm rAma taruNa: bhAjanam yathA |

प्रश्नानाम् उत्तम.उक्तीनाम् पुण्य.कृd.भाजनम् तथा ॥४।५७।१०॥

praznAnAm uttama.uktInAm puNya.kRt.bhAjanam tathA ||4|57|10||

वृथा भवति बालेषु यथा रागमयी कथा ।

vRthA bhavati bAleSu yathA rAgamayI kathA |

निरर्थक.अल्प.बोधेषु तथा उदार.उदया कथा ॥४।५७।११॥

nirarthaka.alpa.bodheSu tathA udAra.udayA kathA ||4|57|11||

कsmiMsh.चित् एव समये किम्चित् पुंसः विराजते ।

kasmin.cit eva samaye kimcit puMsa: virAjate |

फलम् आभाति वृक्षस्य शरदि एव न माधवे ॥४।५७।१२॥

phalam AbhAti vRkSasya zaradi eva na mAdhave ||4|57|12||

उपदेश.गिरः वृद्धे रञ्जना निर्मले पटे ।

upadeza.gira: vRddhe raJjanA nirmale paTe |

जगन्ति उदार.विज्ञान.कथा च अधिगत.आत्मनि ॥४।५७।१३॥

jaganti udAra.vijJAna.kathA ca adhigata.Atmani ||4|57|13||

प्रश्नस्य अस्य उत्तरम् पूर्वम् लेशतः कथितम् मया ।

praznasya asya uttaram pUrvam lezata: kathitam mayA |

न विस्तरेण तेन एतत् न ज्ञातम् भवता स्फुटम् ॥४।५७।१४॥

na vistareNa tena etat na jJAtam bhavatA sphuTam ||4|57|14||

यदि त्वम् आत्मना आत्मान max धिगच्छसि तम् स्वयम् ।

yadi tvam AtmanA AtmAnam adhigacchasi tam svayam |

एतत् प्रश्न.उत्तरम् साधु जानासि अत्र न संशयः ॥४।५७।१५॥

etat prazna.uttaram sAdhu jAnAsi atra na saMzaya: ||4|57|15||

मया सिद्धान्त.काले तु प्राप्त.बोधे त्वयि स्थिते ।

mayA siddhAnta.kAle tu prApta.bodhe tvayi sthite |

वक्तव्यH विस्तरेण एव साधो प्रश्न.उत्तर.क्रमः ॥४।५७।१६॥

vaktavya: vistareNa eva sAdho prazna.uttara.krama: ||4|57|16||

जानाty आत्मानम् आत्मा एव कृत आत्मा आत्मना एव हि ।

jAnAti AtmAnam AtmA eva kRta* AtmA AtmanA eva hi |

आत्मा एव सम्प्रसन्नH सन् आत्मानम् प्रतिपद्यते ॥४।५७।१७॥

AtmA eva sam.prasanna: san AtmAnam pratipadyate ||4|57|17||

तत् एतत् कथितम् राम कर्तृ.अकर्तृ.विचारणम् ।

tat etat kathitam rAma kartR.akartR.vicAraNam |

अज्ञातत्वात् तु ता mex ता max क्षीण.वासनः भवेत् ॥४।५७।१८॥

ajJAtatvAt tu tAm etAm akSINa.vAsana: bhavet ||4|57|18||

बद्धH हि वासना.बद्धH मोक्षH स्यात् वासना.क्षयः ।

baddha: hi vAsanA.baddha: mokSa: syAt vAsanA.kSaya: |

वासनाः त्वम् परित्यज्य मोक्ष.अर्थित्व max पि त्यज ॥४।५७।१९॥

vAsanA: tvam parityajya mokSa.arthitvam api tyaja ||4|57|19||

तामsIr वासनाः पूर्वम् त्यक्त्वा विषय.वासिताः ।

tAmasI: vAsanA: pUrvam tyaktvA viSaya.vAsitA: |

मैत्री.आदि.भावना.नाम्नीम् गृहाण अमल.वासनाम् ॥४।५७।२०॥

maitrI.Adi.bhAvanA.nAmnIm gRhANa amala.vAsanAm ||4|57|20||

ता max प्य् अन्तः परित्यज्य ताbhir व्यवहरnn अपि ।

tAm api anta: parityajya tAbhi: vyavaharan api |

अन्तः शान्त.समस्त.ईहो भव चिन्मात्र.वासनः ॥४।५७।२१॥

anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|21||

ता max प्य् अथ परित्यज्य ताbhir व्यवहrann अपि ।

tAm api atha parityajya tAbhi: vyavaharan* api |

अन्तः शान्त.समस्त.ईहो भव चिन्मात्र.वासनः ॥४।५७।२२॥

anta: zAnta.samasta.Iha: bhava cit.mAtra.vAsana: ||4|57|22||

चिn.मयः कलना.काल.प्रकाश.तिमिर.आदिकम् ।

cit.maya: kalanA.kAla.prakAza.timira.Adikam |

वासनाम् वासितारम् च प्राण.स्पन्दन.पूर्वकम् ॥४।५७।२३॥

vAsanAm vAsitAram ca prANa.spandana.pUrvakam ||4|57|23||

स.मूल max पि संत्यक्त्वा व्योम.सौम्य.प्रशान्त.धीः ।

sa.mUlam api saMtyaktvA vyoma.saumya.prazAnta.dhI: |

yas त्वम् भवसि सd.बुद्धे स भवान् अस्तु सत्.कृतः ॥४।५७।२४॥

ya: tvam bhavasi sat.buddhe sa* bhavAn astu sat.kRta: ||4|57|24||

हृदयात् सम्परित्यज्य सर्व mex व महामतिः ।

hRdayAt sam.parityajya sarvam eva mahAmati: |

yas तिष्ठति गत.व्यग्रH स मुktaH परमेश्वरः ॥४।५७।२५॥

ya: tiSThati gata.vyagra: sa* mukta: paramezvara: ||4|57|25||

समाधि max थ कर्माणि मा करोतु करोतु वा ।

samAdhim atha karmANi mA karotu karotu vA |

हृदयेन अस्त.सर्व.आstho मुक्त एव उत्तम.आशयः ॥४।५७।२६॥

hRdayena asta.sarva.Astha: mukta* eva uttama.Azaya: ||4|57|26||

नैष्कर्म्येण न तस्य अर्थ: न तस्य अर्थो ऽस्ति कर्मभिः ।

naiSkarmyeNa na tasya artha: na tasya artha: asti karmabhi: |

न समाधान.जप्याभ्याम् यस्य निर्वासनम् मनः ॥४।५७।२७॥

na samAdhAna.japyAbhyAm yasya nir.vAsanam mana: ||4|57|27||

विचारित max लम् शास्त्रम् चिरम् उद्ग्राहितम् मिथH ।

vicAritam alam zAstram ciram ud.grAhitam mitha: |

संत्यक्त.वासनाd मौनाd ऋते न अsty उत्तमम् पदम् ॥४।५७।२८॥

saMtyakta.vAsanAt maunAt Rte na asti uttamam padam ||4|57|28||

दृष्टम् द्रष्टव्य max खिलम् भ्रान्त्वा भ्रान्त्वा दिzo दश ।

dRSTam draSTavyam akhilam bhrAntvA bhrAntvA diza: daza |

जनाः कतिपया एव यथावstv.अवलोकिनः ॥४।५७।२९॥

janA: katipayA* eva yathAvastu.avalokina: ||4|57|29||

यद् यद् आलोक्यते किम्चित् कश्चिद् यत् तन् न विद्यते ।

yat yat Alokyate kimcit ka:cit yat tat na vidyate |

ईप्सित.अनीप्सिताद् अन्यत् न तत्र यतते जनः ॥४।५७।३०॥

Ipsita.anIpsitAt anyat na tatra yatate jana: ||4|57|30||

ये केचन सम्आरम्भा ये जनस्य क्रियाक्रमाः ।

ye ke.cana sam.ArambhA* ye janasya kriyAkramA: |

ते सर्वे देह.मात्र.अर्थम् आत्म.आर्थम् न.तु किम्चन ॥४।५७।३१॥

te sarve deha.mAtra.artham Atma.Artham na.tu kimcana ||4|57|31||

पाताले ब्रह्म.लोके च स्वर्गे च वसुधा.तले ।

pAtAle brahma.loke ca svarge ca vasudhA.tale |

व्योम्नि कतिपया एव दृश्यन्ते दृष्ट.दृष्टयः ॥४।५७।३२॥

vyomni katipayA* eva dRzyante dRSTa.dRSTaya: ||4|57|32||

इदम् हेयम् उपादेय mix द mix ty असd.उत्थितौ ।

idam heyam upAdeyam idam iti asat.utthitau |

निश्चयौ गलितौ यस्य ज्ञस्य असाv अति.दुर्लभः ॥४।५७।३३॥

nizcayau galitau yasya jJasya asAu ati.durlabha: ||4|57|33||

करोतु भुवने राज्यम् विशत्व् अम्भोद max म्बु वा ।

karotu bhuvane rAjyam vizatu ambhodam ambu vA |

न आत्म.लाभाd ऋते जन्तुः विश्रान्ति max धिगच्छति ॥४।५७।३४॥

na Atma.lAbhAt Rte jantu: vizrAntim adhigacchati ||4|57|34||

ये महा.मतयः सन्तः शूrAz च इन्द्रिय.शत्रुषु ।

ye mahA.mataya: santa: zUrA: ca indriya.zatruSu |

जन्म.ज्वर.विनाशाय त उपास्या महाधियः ॥४।५७।३५॥

janma.jvara.vinAzAya ta* upAsyA* mahAdhiya: ||4|57|35||

सर्वत्र पञ्च.भूतानि षष्ठम् किम्चिन् न विद्यते ।

sarvatra paJca.bhUtAni SaSTham kimcit na vidyate |

पाताले भूतले स्वर्गे रति mex तु क्व धीर.धीः ॥४।५७।३६॥

pAtAle bhUtale svarge ratim etu kva dhIra.dhI: ||4|57|36||

युक्त्या वै चरto ज्ञस्य संसारः गोष्पद.आकृतिः ।

yuktyA vai carata: jJasya saMsAra: goSpada.AkRti: |

दूर.संत्यक्त.युक्ते: तु महा.मत्त.अर्णव.उपमः ॥४।५७।३७॥

dUra.saMtyakta.yukte: tu mahA.matta.arNava.upama: ||4|57|37||

कदम्ब.गोलकैस् तुल्यम् ब्रह्माण्डम् स्फार.चेतसः ।

kadamba.golakai: tulyam brahmANDam sphAra.cetasa: |

किम् प्रयच्छति किम् भुङ्क्ते प्राप्ते 'स्मिन् सकले 'पि सः ॥४।५७।३८॥

kim pra.yacchati kim bhuGkte prApte asmin sakale api sa: ||4|57|38||

एतद् अर्थ max बुद्धीनाम् यन् महा.समर.क्रियाः ।

etat artham abuddhInAm yat mahA.samara.kriyA: |

तन् मन्ये राम धिक्.कार्यम् द्वन्द्व.लक्ष.क्षyAv अहम् ॥४।५७।३९॥

tat manye rAma dhik.kAryam dvandva.lakSa.kSayau aham ||4|57|39||

कल्प.मात्रेण कालेन सुमहा.पेलव.उदरे ।

kalpa.mAtreNa kAlena sumahA.pelava.udare |

तस्मिन् अपि हि yo नाशH सर्वान् चिर.महाधियाम् ॥४।५७।४०॥

tasmin api hi ya: nAza: sarvAn cira.mahAdhiyAm ||4|57|40||

आत्मno ज्ञस्य सर्ग.आदेः यन् मनाग् अपि न उद्गतम् ।

Atmana: jJasya sarga.Ade: yat manAk api na udgatam |

तस्मिन् जगत्.त्रये प्राप्ते किम्चिद् आत्मा बली भवेत् ॥४।५७।४१॥

tasmin jagat.traye prApte kimcit AtmA balI bhavet ||4|57|41||

इतः शैल.शतैH व्याप्ता तथा इतः जल.राशिभिः ।

ita: zaila.zatai: vyAptA tathA ita: jala.rAzibhi: |

कियान् अस्य भुव: देहH येन उदारम् प्रपूरयेत् ॥४।५७।४२॥

kiyAn asya bhuva: deha: yena udAram prapUrayet ||4|57|42||

न तद् अस्ति जगty अस्मिन् स.पाताल.सुर.आलये ।

na tat asti jagati asmin sa.pAtAla.sura.Alaye |

यत् नाम आत्मवto ज्ञस्य किम्चित् कार्यतरम् भवेत् ॥४।५७।४३॥

yat nAma Atmavata: jJasya kimcit kAryataram bhavet ||4|57|43||

एकता max नुयातस्य व्योमवत् विततस्य च ।

ekatAm anuyAtasya vyomavat vitatasya ca |

स्व.स्थस्य आत्मवto ज्ञस्य स्थितस्य आत्मny अ.चेतसः ॥४।५७।४४॥

sva.sthasya Atmavata: jJasya sthitasya Atmani a.cetasa: ||4|57|44||

शरिर.जाल=नीहार.धूसरा शून्य.कोटरा ।

zarira.jAla=nIhAra.dhUsarA zUnya.koTarA |

शान्त.संसार.सुभगा त्रिलोकी.विपुलातटी ॥४।५७।४५॥

zAnta.saMsAra.subhagA trilokI.vipulAtaTI ||4|57|45||

स्फार.ब्रह्म.अमल.अम्भोधि.फेनाः सर्वे कुलाचलाः ।

sphAra.brahma.amala.ambhodhi.phenA: sarve kulAcalA: |

चित्.आदित्य.महाभास.मृगतृष्णा.जल.श्रियः ॥४।५७।४६॥

cit.Aditya.mahAbhAsa.mRgatRSNA.jala.zriya: ||4|57|46||

आत्म.तत्त्व=महाम्भोधि=वीचयः सर्ग.राजयः ।

Atma.tattva=mahAmbhodhi=vIcaya: sarga.rAjaya: |

अन्.उत्तम.पद.अम्भोद.वृष्टयः शास्त्र.दृष्टयः ॥४।५७।४७॥

an.uttama.pada.ambhoda.vRSTaya: zAstra.dRSTaya: ||4|57|47||

चन्द्र.अग्नि.तपन.आलोका घट.काष्ठ.आदि.सन्निभाH ।

candra.agni.tapana.AlokA* ghaTa.kASTha.Adi.sannibhA: |

प्रकाशनीyAz चिd.रूप.त्विSo मल.कNAs तथा ॥४।५७।४८॥

prakAzanIyA: cit.rUpa.tviSa: mala.kaNA: tathA ||4|57|48||

एकता max नु.यातस्य व्योमवd विततस्य च ।

ekatAm anu.yAtasya vyomavat vitatasya ca |

स्वस्थस्य आत्मवto ज्ञस्य स्थितस्य आत्मny अचेतसः ॥४।५७।४९॥

svasthasya Atmavata: jJasya sthitasya Atmani acetasa: ||4|57|49||

अस्थि.खण्ड.अर्गला मूर्ध्न.पिधानाः स्नायु.शृङ्खलाः ।

asthi.khaNDa.argalA: mUrdhna.pidhAnA: snAyu.zRGkhalA: |

जगद्.देहा जरj.जीव.रक्त.मांस.असमुद्गकाः ॥४।५७।५०॥

jagat.dehA: jarat.jIva.rakta.mAMsa.asamudgakA: ||4|57|50||

वनमाला.मृगा मुग्धाH पुर.संचार.संस्थितौ ।

vanamAlA.mRgA* mugdhA: pura.saMcAra.saMsthitau |

बाल.बुद्धि.विनोदाय योजिताः चर्म.पुत्रिकाः ॥४।५७।५१॥

bAla.buddhi.vinodAya* yojitA: carma.putrikA: ||4|57|51||

न एवम्विध.उदार.मना मनाग् अपि महामतिः ।

na evamvidha.udAra.manA manAk api mahAmati: |

न jJaz चलति भोग.ओghair मन्द.वाtair इव अचलH ॥४।५७।५२॥

na jJa: calati bhoga.oghai: manda.vAtai: iva acala: ||4|57|52||

तस्मिन् किल पदे राम jJas तिष्ठति महा.उत्तमे ।

tasmin kila pade rAma jJa: tiSThati mahA.uttame |

यस्मिन् चन्द्र.अर्क.देशH अपि न पाताल mix व स्थितिः ॥४।५७।५३॥

yasmin candra.arka.deza: api na pAtAlam iva sthiti: ||4|57|53||

यस्य आलोकाl लोकपालाः समालोकाः सु.वेदिनः ।

yasya AlokAt lokapAlA: samAlokA: su.vedina: |

शरीरम् पान्त्य् अय mix व पश्यन् मूढाH क्षप.अर्णवे ॥४।५७।५४॥

zarIram pAnti ayam iva pazyan mUDhA: kSapa.arNave ||4|57|54||

न केचन जगद्.भावास् तत्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na ke.cana jagat.bhAvA: tattva.jJam raJjayanti amI |

अप्य् अभ्यास.गताः स्फार.हृदयम् ख mix व अम्बुदाH ॥४।५७।५५॥

api abhyAsa.gatA: sphAra.hRdayam kham iva ambudA: ||4|57|55||

न केचन जगद्.भावास् तत्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na ke.cana jagat.bhAvA: tattva.jJam raJjayanti amI |

मर्कटा इव नृत्यन्तः गौरी.लास्य.अर्थिनम् हरम् ॥४।५७।५६॥

markaTA* iva nRtyanta: gaurI.lAsya.arthinam haram ||4|57|56||

न केचन जगद्.भावाः तत्त्व.ज्ञम् रञ्जयन्त्य् अमी ।

na kecana jagat.bhAvA: tattva.jJam raJjayanti amI |

प्राक्तन.प्रतिबिम्ब.श्री रत्नम् कुम्भ.गतम् यथा ॥४।५७।५७॥

prAktana.pratibimba.zrI ratnam kumbha.gatam yathA ||4|57|57||

व्रज.अर्पित.उपम max सन्मय max म्बु.भङ्ग=

vraja.arpita.upamam asanmayam ambu.bhaGga=

तुङ्गम् तरङ्ग.कृत.बिम्ब mix व अवलोक्य ।

tuGgam taraGga.kRta.bimbam iva avalokya |

लोलाम् तत् ईहित.सुखेषु रतिम् न याति

lolAm tat Ihita.sukheSu ratim na yAti

तज्.ज्ञः कु.शैवल.लवेSv इव राजहंसः ॥४।५७।५८॥

tat.jJa: ku.zaivala.laveSu iva rAjahaMsa: ||4|57|58||

+++

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

On Tue, May 18, 2021 at 10:24 AM Jiva Das <das....@gmail.com> wrote:

FM4057 AN UNANSWERED QUESTION 2.JA21.23 .z58

https://www.dropbox.com/s/r88r7a8r12qvitk/fm4057%202.ja21-23%20AN%20UNANSWERED%20QUESTION%20.z58.docx?dl=0

FM.4.30-FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/fm.4.30-fm.4.62%20comp..docx?dl=0

4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0

Oॐm

FM.4.57

AN UNANSWERED QUESTION

RÂMA said—

सत्यम् एतत् त्वया ब्रह्मन् यद्_उक्तम् सु.उक्ति.सुन्दरम् ।

satyam etat tvayA brahman yat_uktam su.ukti.sundaram |

अकर्ता_एव हि कर्ता_आत्मा भोक्ता.अभोक्ता_एव भूत.कृत् ॥४।५७।१॥

akartA_eva hi kartA_AtmA bhoktA.abhoktA_eva bhUta.kRt ||4|57|1||

.

satyam etat tvayA brahman yat_uktam su.ukti.sundaram | akartA_eva hi kartA_AtmA bhoktA.abhoktA_eva bhUta.kRt

.

what you have said, Brâhmana, so beautifully is

that the Self

is

the Doer.tho.nonDoer

Enjoyer.tho.nonEnjoyer

and the maker of all beings

.

*vlm.1 rAma said "Thy words, O brAhman! are true and well spoken also. I find the soul to be the inactive agent of actions, and the impassive recipient of their effects, as also the spiritual cause of the corporeal.

*m.1 O Bhagawan, what you said about truth and the nature of Brahma is beautifully said. Creating the beings (of the world) the Absolute is a doer. Even so he is not a doer. He is the enjoyer. Even so he is not the enjoyer.

rAma uvAca RÂMA: satyam etat_tvayA brahman Truly this by you, o brAhmaNa, yat_uktam which has been said su.ukti.sundaram so beautifully expressed akartA eva hi kartA Doer though nonDoer AtmA the Self bhoktA.abhoktA eva Enjoyer though nonEnjoyer bhUta.kRt is the maker of beings.

सर्व.ईश्वरः सर्व.गः_च चिन्.मात्रम् अमलम् पदम् ।

sarva.Izvara: sarva.ga:_ca cit.mAtram amalam padam |

स्थानम् भूवि वपु:_देव: सर्व.भूत.अन्तर.स्थितः ॥४।५७।०२॥

sthAnam bhUvi vapu:_deva: sarva.bhUta.antara.sthita: ||4|57|02||

.

he is the Lord of all; he is everywhere present, the pure state

of measured Consciousness; he is embodied deity on earth,

residing within all beings.

sarva.Izvara: sarva.ga: ca . All.Lord and all.going

cit.mAtram .

measured Consciousness

amalam padam .

a pure state

sthAnam bhUvi vapus deva: .

embodied god settled on earth

sarva.bhUta+antara=sthita: .

situate within all beings.

*m.2 The state of The Transcendent is immaculate and pure. He is the Lord of all and immanent in all. Earth is the body of the Lord. He resides in the hearts of all elements and beings.

*vlm.2. I find the soul to be the sole lord of all, and ubiquitous in its course; it is of the nature of intelligence and of the form of transparency. It resides in all bodies, as the five elements compose the terraqueous bodies.

*jd.2 . sarva.Izvara: sarva.ga: ca . All.Lord and all.going cit.mAtram . measured Consciousness amalam padam . a pure state sthAnam bhUvi vapus deva: . embodied god settled on earth sarva.bhUta+antara=sthita: . situate within all beings.

हृदयम्.गमताम् प्राप्तम् इदानीम् ब्रह्म मे विभो ।

hRdayam.gamatAm prAptam idAnIm brahma me vibho |

त्वd.उक्तिभिर् यथा_अम्भोद.धाराभिः_भूभृद् अव्यथH ॥४।५७।३॥

tvat.uktibhi: yathA_ambhoda.dhArAbhi: bhUbhRt avyatha: ||4|57|3||

.

hRdayam.gamatAm prAptam

idAnIm brahma me vibho |

tvat.uktibhi: yathA

ambhoda.dhArAbhi: bhUbhRt avyatha: .

.

so the brahman Immensity is mine, and present in my Heart

because of your words

&

I am

a mountain that supports the clouds

unmoved

.

अथ् #ath . #vyath . to tremble, waver. #vyathA व्यथा [व्यथ्.भा वे.अङ्] . Pain, anguish • alarm, anxiety. • (#vyathAM>kR, either "to cause pain" or "to feel pain") • loss, damage, ill.luck • (with hRdi or hRdaye), throbbing of the heart • #avyatha, #avyathA . absence of tremor, firmness. •.• #vyathAtura, #vyathAnvita . suffering pain, pained.

औदासीन्याद् अ.निच्छत्वान् न भुङ्क्ते न करोति च ।

audAsInyAt_a.nicchatvAt_na bhuGkte na karoti ca |

समग्र.आलोक.कारित्वात्_भुङ्क्ते देव: करोति च ॥४।५७।०४॥

samagra.Aloka.kAritvAt bhuGkte deva: karoti ca ||4|57|04||

.

audAsInyAt from indifference

an.icchatvAn from lack of wish/will

na bhuGkte he does not enjoy

na karoti ca and does not do;

samagra.Aloka.kAritvAt but from being maker of all illumination

bhuGkte deva: karoti ca a God enjoys and does

.

#audAsInya.m fr. ud.AsIna indifference , apathy , disregard R. &c.

*m.4 The Lord is not an enjoyer and not a doer because of his passive indifference and freedom from any desire. He is an enjoyer and doer because of his integral perception in creating the worlds.

*vlm.4. From its secludedness and nolleity, it neither does nor receives any thing; but its universal pervasion, makes it both the actor and sufferer.

Out.of indifference, for lack of will, it does not enjoy, and

it does not do; yet, as maker of light, the god enjoys and does.

किम्.त्व् अयम् भगवन् स्फारः संशयः_मे हृदि स्थितः ।

kim.tu_ayam bhagavan sphAra: saMzaya:_me hRdi sthita: |

तम् त्वम् छिन्धि गिरा ब्रह्मन् दीधित्या_इन्दुr यथा तमः ॥४।५७।५॥

tam tvam chindhi girA brahman dIdhityA_indu:_yathA tama: ||4|57|5||

.

kim.tu_ayam bhagavan sphAra: saMzaya:_me hRdi sthita: |

tam tvam chindhi girA brahman dIdhityA_indu:_yathA tama: ||4|57|5||

however, bhagavan, there is a mighty vast doubt in my heart.

brAhmaNa, let your words dispel it, as moonshine drives.off darkness.

इदम् सत् तत्_इदम् वा_असद् अयम् सो ऽहम् इदम् न.तु ।

idam sat tat_idam vA_asat ayam so aham idam na.tu |

अयम् एकH द्वितीयो ऽयम् इty आदि.कलनामयम् ॥४।५७।०६॥

ayam eka: dvitIya:_ayam iti_Adi.kalanAmayam ||4|57|06||

.

"This is So",

"this is That",

"this is notSo",

"I'm that one but not this",

"this is one",

"this is a second"–

and other such imaginings…

idam sat . "This is Sat, the what.is.So"

tat_idam vA . "or this is Tat, that That"

asat_ayam . and "this is notSo"

so 'ham idam na.tu "I am that one but not this"

ayam eka: . "this is one"

dvitIya: ayam . "this is a second"

ity.Adi.kalanA.mayam . and other such imaginings…

*m.6 This world is full of many ideas and thoughts like: ‘this world is real’ this world is unreal; I am this world; I am not this world’ I am that one; I am many’.

*vlm.6. Tell me Sir, whence proceed these dualities, as the reality of one and the unreality of the other, and that this is I and this not myself. And if the soul is one and indivisible, how is this one thing and that another.

*sv.1.7 RAMA asked: Holy sage, how does this unreal world exist in the absolute Brahman: can snow exist in the sun?

http://venturebeat.com/2009/03/18/sun.joins.clash.of.the.titans.in.the.cloud/

... so That is seen in shadow,

now

seen like the sun in fog.

But how,

as.at.first,

unclouded and clear,

how so to seat it in oneSelf?

एकस्मिन् विद्यते ऽध्वान्ते नीहार इव भास्करे ।

ekasmin vidyate_adhvAnte nIhAra* iva bhAskare |

इदम् प्रथमम् एव_अच्छे कथम् आत्मनि संस्थितम् ॥४।५७।०७॥

idam prathamam eva_acche katham Atmani saMsthitam ||4|57|07||

.

... so That is seen in shadow,

now

seen like the sun in fog.

But how,

as.at.first,

unclouded and clear,

how so to seat it in oneSelf?

ekasmin_vidyate adhvAnte

once/Now it is see/known in shadow

nIhAra iva bhAskare

like the sun in fog

idam prathamam eva Acche

but at.first this is unclouded

katham Atmani saMsthitam

how is it seated in the self?

*m.7 The way these ideas manifest, they also disappear in the same way. It is like fog being dissolved by Sun. (But tell me) how did this world abide in the Absolute at the very beginning?

*vlm.7. There being but one self.existent and self.evident soul from the beginning, how comes it to be subjected to these oppositions, as the bright disk of sun comes to be obscured under the clouds.

*sv.1.7 RAMA asked: Holy sage, how does this unreal world exist in the absolute Brahman: can snow exist in the sun?

VASISHTHA said—

सिद्धान्त.काल एव_अस्य सम्प्रश्नस्य उत्तरम् स्थिरम् ।

siddhAnta.kAla* eva_asya sam.praznasya_uttaram sthiram |

कथयिष्यामि ते राम येन ज्ञास्यसि तत्त्वतः ॥४।५७।०८॥

kathayiSyAmi te rAma yena jJAsyasi tattvata: ||4|57|08||

.

siddhAnta.kAle eva

only at the time of Attainment

asya sampraznasya uttaram sthiram

when this question is settled at last

kathayiSyAmi te rAma

will I tell you

rAma

yena jJAsyasi tattvata:

whereby you will have Knowledge of the Thatness.

once you're adept in practice, this

question will be most solidly

settled, and I'll tell you, rAma,

the means for you to know that That.

*m.8 O Rāma, you shall understand my answer to this question only at the time when what I postulate is proved and demonstrated through argument (and realization).

*vlm.8. *vasiShTha answered: "rAma! I will give the right answer to this question of yours, as I come to the conclusion; and then you will learn the cause of these biplicities.

मोक्ष.उपायस्य सिद्धान्तम् अ.सम्प्राप्य न राघव ।

mokSa.upAyasya siddhAntam a.samprApya na rAghava |

श्रोतुम् प्रश्न.उत्तरणि_एताny अलम् योग्यः_भविष्यसि ॥४।५७।९॥

zrotum prazna.uttaraNi_etAni_alam yogya:_bhaviSyasi ||4|57|9||

.

but

till you have become adept in this Freedom Method

rAma

you won't be qualified

to hear the full answers to such questions

.

*m.9 O Rāma, you must become worthy of knowing such truths. The logic ways to liberation cannot be appreciated by simple questions and answers.

*vlm.9. You will not be able, rAma! to comprehend my answers to these queries of yours, until you come to be acquainted with my solution of the question of liberation.

*jd.9 . mokSa.upAyasya siddhAntam asamprApya na . not having become adept in this Freedom Method rAghava zrotum prazna.uttaraNi etAni alam yogya: bhaviSyasi . you will not be fit to hear the answers to such questions.

कान्त.गीत.गिराम् राम तरुणः_भाजनम् यथा ।

kAnta.gIta.girAm rAma taruNa:_bhAjanam yathA |

प्रश्नानाम् उत्तम.उक्तीनाम् पुण्य.कृd.भाजनम् तथा ॥४।५७।१०॥

praznAnAm uttama.uktInAm puNya.kRt.bhAjanam tathA ||4|57|10||

.

kAnta.gIta.girAm

rAma

taruNa:_bhAjanam yathA |

praznAnAm uttama.uktInAm

puNya.kRt.bhAjanam tathA .

.

as

love.songs

rAma

are suitable for teens

your questions are suitable

for the devout

.

*vlm.10. As it is the adult youth only, who can appreciate the beauty of a love.song; so it is the holy man only, who can grasp the sense of my sayings on these abstruse subjects.

*m.10 Only a youth can appreciate the love ballads of a lady. One should be a man of merit and virtue ta:_appreciate answers to such questions (given in philosophical terms and speech).

*jd.10 . kAnta.gIta.girAm . just as love.songs rAma taruNa: bhAjanam yathA . are suitable for the young praznAnAm uttama.uktInAm . your last.asked questions puNya.kRd.bhAjanam tathA . are likewise suitable for the worshipful.

वृथा भवति बालेषु यथा रागमयी कथा ।

vRthA bhavati bAleSu yathA rAgamayI kathA |

निरर्थक.अल्प.बोधेषु तथा_उदार.उदया कथा ॥४।५७।११॥

nirarthaka.alpa.bodheSu tathA_udAra.udayA kathA ||4|57|11||

.

just as a tale of passion is irrelevant

to little boys

tales such as this one are no use

to those who're little realized

.

*m.11 The love ballads are wasted on a child. Similarly stories coming from a noble and wise person do not mean much to one with little mental training and knowledge.

*vlm.11. Sayings of such great importance, are as fruitless with ignorant people, as a work on erotic subjects is useless to children.

*jd.11 – yathA rAgamayI kathA as a passionate Tale vRthA bhavati bAleSu . is irrelevant to children {or so people like to think... From my own experience, and that of others too, sexuality appears very early in life—at the age of 4, in my case. On the other hand, there was a lawyer whom you might call a "Cocksman" for his many conquests. He did not feel his first sexual urge till he was 19..but spent plenty of time at.it thereafter.} nirarthaka.alpa.bodheSu . for the unaccomplished, with little bodha.Realization tathA udAra.udayA kathA . such is the result of an important Tale.

कsmiMsh.चित्_एव समये किम्चित् पुंसः विराजते ।

kasmin.cit eva samaye kimcit puMsa: virAjate |

फलम् आभाति वृक्षस्य शरदि_एव न माधवे ॥४।५७।१२॥

phalam AbhAti vRkSasya zaradi_eva na mAdhave ||4|57|12||

.

under some certain circumstance

a person is affected so

:

as fruit appears upon a tree

only in autumn, not in spring

.

*m.12 Trees yield fruits only in autumn and not in spring. Similarly a person understands only that much that he can perceive at a given time.

*vlm.12. There is a time for the seasonableness of every subject to men, as it is the season of autumn which produces the harvest and not the vernal spring.

*jd.12 . kasmin.cit eva samaye . under certain circumstances kimcit puMsa: virAjate . something governs a person phalam AbhAti vRkSasya . fruit appears on the tree zaradi eva na mAdhave . only in autumn, not in spring.

उपदेश.गिरः_वृद्धे रञ्जना निर्मले पटे ।

upadeza.gira: vRddhe raJjanA nirmale paTe |

जगन्ति_उदार.विज्ञान.कथा च_अधिगत.आत्मनि ॥४।५७।१३॥

jaganti_udAra.vijJAna.kathA ca_adhigata.Atmani ||4|57|13||

.

when there is plenty of instructive speech,

it gives its coloring to a white cloth, in the world; and

a pithy tale of understanding when one has approached the Self.

upadeza.gira: vRddhe .

when there is increase of instructive speech

raJjanA . there is coloring

nirmale paTe . in a spotless cloth

jaganti . in the world –

udAra.vijJAna.kathA ca . and a pithy tale of understanding

adhigata.Atmani . when having approached the Self.

*m.13 A well.washed and clean cloth can take a colour given to it. Words of wisdom and noble knowledge ta:_attain the Self will be received well by people who have grown in experience and understanding.

*vlm.13. The preaching of a sermon is delectable to old men, as fine colourings are suitable to clean canvas; and so a spiritual discourse of deep sense, suits one who has known the Spirit.

प्रश्नस्य अस्य उत्तरम् पूर्वम् लेशतः_कथितम् मया ।

praznasya_asya_uttaram pUrvam lezata:_kathitam mayA |

न विस्तरेण तेन_एतत् न ज्ञातम् भवता स्फुटम् ॥४।५७।१४॥

na vistareNa tena_etat na jJAtam bhavatA sphuTam ||4|57|14||

.

praznasya_asya_uttaram pUrvam

lezata:_kathitam mayA |

na vistareNa tena_etat

na jJAtam bhavatA sphuTam .

.

as.to this question

my response

was previously given

—bit.by.bit, I must admit—

and

not at greatsome length

for which reason Your Lordship has not understood it

clearly

.

*m.14 Earlier I have given a short answer to your question. I did not do it in detail and so you have not understood it clearly.

*vlm.14. I have ere while mentioned something, which may serve ta:_answer your question, although you have not fully comprehended its meaning, to remove your present doubts.

लिश् #liz . to become small, LESsen. #leza .> #lezaka: . a small part or portion, particle, atom, little bit or slight trace of (gen. or comp) •.• #himaleza . snowflake • .> #lezatas and #lezatena, .ind.. very slightly or briefly • • #lezazas, in small pieces, R) mbh. &c ..

*jd.14 . praznasya asya uttaram . of this question the answer pUrvam lezata: kathitam mayA . was previously explained by me a little bit na vistareNa . but not at great length {*vasiShTha has a great poet's sense of "length"..to him an ocean is small.} – tena . therefore etat_na jJAtam . this has not been known bhavatA . by Your Lordship sphuTam . clearly.

यदि त्वम् आत्मना_आत्मानम् अधिगच्छसि तम् स्वयम् ।

yadi tvam AtmanA_AtmAnam adhigacchasi tam svayam |

एतत् प्रश्न.उत्तरम् साधु जानासि_अत्र न संशयः ॥४।५७।१५॥

etat prazna.uttaram sAdhu jAnAsi_atra na saMzaya: ||4|57|15||

.

yadi tvam . if you

AtmanA – by self

AtmAnam adhi.gacchasi tam svayam . approach that self by yourself as.if to cuddle with a lover—or a good book—

etat_prazna.uttaram . the answer to this question

*sAdhu . good.fellow / right.on

jAnAsi atra . you will know about.this here

na saMzaya: . no doubt.

#gam #adhigam to go up to , approach , overtake , ta:_approach for sexual intercourse , to fall in with , to meet , find , discover , obtain.

*m.15 If you had attained your self by self effort you would have known the answer to your question.

sv4.57.15 If you seek your self with the self by your own self effort, then you will clearly find the answer to your question. I discussed the question of doership and non.doership in order that the nature of the mental conditioning or ideation may become evident.

*vlm.15. When you shall come to know the Spirit in your own spirit, you will doubtlessly come to find the solution of your query by yourself.

*jd.15 . yadi tvam . if you AtmanA – by self AtmAnam adhi.gacchasi tam svayam . approach that self by yourself as.if to cuddle with a lover—or a good book etat_prazna.uttaram . the answer to this question *sAdhu . good.fellow / right.on jAnAsi atra . you will know about.this here na saMzaya: . no doubt.

if you yourSelf approach that Self by yourself, my good man, you'll know the answer to this question, you can take it for a certainty.

मया सिद्धान्त.काले तु प्राप्त.बोधे त्वयि स्थिते ।

mayA siddhAnta.kAle tu prApta.bodhe tvayi sthite |

वक्तव्यH_विस्तरेण_एव साधो प्रश्न.उत्तर.क्रमः ॥४।५७।१६॥

vaktavya:_vistareNa_eva sAdho prazna.uttara.krama: ||4|57|16||

.

mayA siddhAnta.kAle tu

prApta.bodhe tvayi sthite |

vaktavya:_vistareNa_eva

sAdho prazna.uttara.krama: .

.

only when

you are an Adept

—when your awakening's attained and seated in you—

then

you'll be taught, sAdhu, what.you.wish, by my answering your questioning

.

जानाty आत्मानम् आत्मा_एव कृत आत्मा_आत्मना_एव हि ।

jAnAti_AtmAnam AtmA_eva kRta* AtmA_AtmanA_eva hi |

आत्मा_एव सम्प्रसन्नH सन् आत्मानम् प्रतिपद्यते ॥४।५७।१७॥

AtmA_eva sam.prasanna: san AtmAnam pratipadyate ||4|57|17||

.

jAnAti_AtmAnam AtmA_eva

Only the Self knows itSelf,

kRte AtmA_Atmanaiva hi when the Self is made by itSelf.

AtmA_eva samprasanna: only the Self is

sanna.AtmAnam / san_na_AtmAnam

pratipadyate

#sannAtmA, #sannAtman

#sad #sIdati > #sanna . #sannAtman adj.. gracious.minded, propitious MaitrUp.; %{.sanne7rA} f. spirituous liquor made of rice L. > #prasanna .

*m.17 Self alone knows the self. Self alone is the perfected self. Self only is pure and delight. Truth and reality cannot be gained without self.

*vlm.17. The spiritualist knows the spirit in his own spirit; and it is the good grace of the Supreme spirit, to manifest itself to the spirit of the spiritualist.

*sv.16.19 Bondage is bondage to these thoughts and notions: freedom is freedom from them.

तत्_एतत् कथितम् राम कर्तृ.अकर्तृ.विचारणम् ।

tat etat kathitam rAma kartR.akartR.vicAraNam |

अज्ञातत्वात् तु ताम् एताम् अक्षीण.वासनः भवेत् ॥४।५७।१८॥

ajJAtatvAt tu tAm etAm akSINa.vAsana: bhavet ||4|57|18||

.

tat_etat_kathitam rAma that which has been told to you, rAma,

kartR.akartR.vicAraNam the inquiry into the doer and nondoer,

ajJAtatvAt_tu tAm since it has not been understood,

etAm akSINa.vAsano bhavet the vAsanAs are not removed

.

*m.18 O Rāma, the inquiry and discussion about doer and non.doer for the purpose (of teaching you the above). Due to ignorance you are unable to comprehend. Also your vāsanas are not yet annihilated

*vlm.18. I have already related to you rAma! the argument concerning the agency and inertness of the soul, yet it is your ignorance of this doctrine, that makes you foster your doubts.

*sv.16.19 Bondage is bondage to these thoughts and notions: freedom is freedom from them.

बद्धH__हि वासना.बद्धH__मोक्षH स्यात्_वासना.क्षयः ।

baddha:_hi vAsanA.baddha: mokSa: syAt_vAsanA.kSaya: |

वासनाः_त्वम् परित्यज्य मोक्ष.अर्थित्वम् अपि त्यज ॥४।५७।१९॥

vAsanA:_tvam parityajya mokSa.arthitvam api tyaja ||4|57|19||

<p class=

Reply all

Reply to author

Forward

0 new messages