fm5090 2.je18 Miserable Mind .z31

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Jun 18, 2017, 9:02:57 PM6/18/17
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fm5090 2.je18 Miserable Mind .z31

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Om

 

 

 

 

 

 

 

 

Miserable Mind

 


 

vasiShTha said—

 

वसिष्ठ उवाच

यदा ह्य्_अस्तम् गत-प्रायम् जातम् चित्तम् विचारत:

तदा हि वीत.हव्यस्य जाता मैत्र्य्.आदयो गुणा: ॥01

thru vichAra.Enquiry his Affective mind became settled,

almost disappeared,

and there arose in vItahavya.Quitfire

Qualities

such as Friendliness...

 

rAma interjected—

 

विचार-अभ्युदयाच्_चित्त.स्वरूपे_अन्तर्.हिते मुने:

vicAra-abhyudayAc_citta.svarUpe_antar.hite mune: |

मैत्र्य्.आदयो गुणा जाता इत्य्_उक्तम् किम् त्वया प्रभो ॥५।९०।२॥

maitry.Adayo guNA jAtA ity_uktam kim tvayA prabho ||02||

vicAra-abhyudayAt - Enquiry is a sunrise: from it

citta.svarUpe antar.hite mune: - when the muni's affective nature is hidden within from it +

maitrI.Adaya: guNA: jAtA: - qualities such as Friendliness are born

iti uktam kim tvayA prabho – is that what you are saying? Sir?

~vlm. How do you say, Sir, that the quality of benevolence sprang in the mind of the sage, after it had been wholly absorbed in itself by its rationality? (since the total insensibility of one in himself, cannot have any regard for others).

~m.2-3 O sage, when Vitahavya's mind vanished, how can you say that some qualities like compassion sprouted in him? When mind merged in Brahman, to whom these qualities apply? How did they spring up? Please tell me, O best of orators.

Ø

ब्रह्मण्य् अस्तम् गते चित्ते कस्य मैत्र.आदयो गुणा: ।

brahmaNi_ astam gate citte kasya maitra.Adaya: guNA: |

क्व वा परिस्फुरन्तीति वद मे वदताम् वर ॥५।९०।३॥

kva vA parisphuranti_ iti vada me vadatAm vara ||3||

.

brahmaNy_astam gate citte - when the Affective mind has set in the brahman.Immensity

kasya maitra-Adayo guNA: - whose are the qualities such as Friendliness +

kva vA parisphuranti - where do they sprout.up?

iti vada – explain it, best of explainers.

~vlm.3. Tell me Sir, that art the best of speakers, how can the feelings of universal love and friendliness, arise in the heart which is wholly cold and quiet, or in the mind which is entranced in the divine spirit?

~m.2-3 O sage, when Vitahavya's mind vanished, how can you say that some qualities like compassion sprouted in him? When mind merged in Brahman, to whom these qualities apply? How did they spring up? Please tell me, O best of orators.

 

vasiShTha said—

 

द्वि.विधश्_चित्त-नाशो_अस्ति .रूपो_.रूप एव

dvi.vidhaz_citta-nAzo_asti sa.rUpo_a.rUpa eva ca |

जीवन्.मुक्त: .रूप: स्याद्_.रूपो देह.मुक्ति-: ॥५।९०।४॥

jIvan.mukta: sa.rUpa: syAd_a.rUpo deha.mukti-ja: ||04||

dvi.vidhaz_citta-nAzo_asti - there are two ways to destroy Affective mind

sa.rUpo_a.rUpa eva ca – sarUpa.Formful & arUpa.Formless +

jIvan.mukta: sa.rUpa: syAt - someone Living.Free would be Formful,

a.rUpo deha.mukti-ja: - Formless the bodily-Freeborn.

~vlm.4. Vasishtha replied:—There are two kinds of mental numbness, the one being its coma in the living body; and the other its deadliness after the material body is dead and gone. (The one is svarUpa and the other arUpa; the first having its formal existence, and the other being a formless one).

Ø

चित्त-सत्तेह दु:खाय चित्त-नाश: सु.खाय तु ।

citta-sattA_ iha du:khAya citta-nAza: su.khAya tu |

चित्त-सत्ताम् क्षयम् नीत्वा चित्तम् नाशम् उपानयेत् ॥५।९०।५॥

citta-sattAm kSayam nItvA cittam nAzam upAnayet ||05||

.

citta-sattA iha du:khAya

Affective mind Being here is a pain,

but Affective mind being destroyed is a pleasure

Affective mind is Being

kSayam nItvA - led to its destruction

cittam nAzam - the destroyed Affection

upAnayet xx

~vlm.5. The possession of the mind is the cause of woe, and its extinction is the spring of happiness; therefore one should practise the abrasion of the essence of his mind (or personality); in order to arrive to its utter extinction.

~m.4-9 .... In this world, the existence of mind causes grief. Destruction of mind yields happiness. So one has to destroy the existence of mind and achieve the vanishing of mind. Know that mind is spread with a net of vasanas. This is the cause of recurnence of births and consequently grief 'this load of qualities is mine_a - so think many people. This kind of ignorant mind is called 'jiva', the being. As long as mind is existing, there is no question of decline of sorrow. When mind in people vanishes, then this mutable world also vanishes. Know that mind is at the root of all sorrow in the world.

\

तामसैर् वासना-जालैर् व्याप्तिम् यज् जन्म-कारणम्

tAmasai:_ vAsanA-jAlai:_ vyAptim yat_ janma-kAraNam |

विद्यमानम् मनो विद्धि तद् दु:खाय.एव केवलम् ॥५।९०।६॥

vidyamAnam mana:_ viddhi tat_ du:khAya_ eva kevalam ||06||

.

tAmasair_vAsanA-jAlair - by a dark network of vAsanAs

vyAptim yat - which is a pervasion

janma-kAraNam – of birth-causes +

vidyamAnam mano viddhi - know the knowing Mind

tad_du:khAya_eva kevalam – that is for sorrow only, entirely.

~vlm.6. The mind that is beset by the net of the vain desires of the world, is subject to repeated births, which are the sources of endless woes. (The world is a vale of tears, and worldlimindedness is the spring of misery).

नी #nI -> #vinI - vi.nI —c lead or drive away, remove • spend, pass (time) • mix, stir up (Soma etc) • part (the hair) • spread, extend • train, discipline, teach, instruct • cause or induce to (dat. inf) • perform, accomplish • vinIta. - Ubh. vinayati, vinayate, - to lead or take away, remove, avert • to throw off, drive away, dispel, expel (a disease) • (Atm) to elicit, draw from (abl) • to stretch, extend • to train, tame, guide (horses) • to educate, instruct, direct • to chastise, punish • to induce, lead or cause to (inf) • to spend, pass (time) • to perform, accomplish • (Atm) to pay off, restore (a debt) • to expand (esp. for religious purposes) • to get rid of, give up, cease from (anger): Desid. Atm. vininISate, to wish to get rid of or give up (egoism). - y2010.001 -

आप् #Ap -> #Apti -> #vyApti: - vi-Apti व्य्-ाप्ति f.- (-end-comp. #vyaptika) attainment, accomplishment AV. zBr. • pervasion, inherent presence of any one thing in another (as of oil in sesamum seed, heat in fire &c.), invariable accompaniment (e.g. "smoke is always pervaded by fire", or "fire is necessarily attended with smoke" cf. IW. 62) • universal rule without an exception Sarvad. veda7ntas. +

 

प्राक्तनम् गुणसंभारम् ममेति बहु मन्यते

prAktanam guNa-sambhAram mama_iti bahu manyate |

यत्तु चित्तमतत्त्वज्ञम् दुःखितम् जीव उच्यते ॥५।९०।७॥

yat_tu cittam_a-tattva.jJam du:khitam jIva ucyate ||07||

prAktanam guNa-sambhAram mama – "my prior virtuous actions"

iti bahu manyate – who thinks much of them +

yat_tu cittam_a-tattva.jJam x

du:khitam jIva ucyate xx

~vlm.7. He is reckoned as a miserable being, who thinks much of his person, and esteems his body, as the product of the good deserts of his past lives; and who accounts his foolish and blinded mind as a great gift to him. (Human life is usually esteemed as the best of all living beings; and the Sástra says "the human body is the best gain after millions of transmigrations in other forms)".

~m.4-9 .... In this world, the existence of mind causes grief. Destruction of mind yields happiness. So one has to destroy the existence of mind and achieve the vanishing of mind. Know that mind is spread with a net of vasanas. This is the cause of recurnence of births and consequently grief 'this load of qualities is mine_a - so think many people. This kind of ignorant mind is called 'jiva', the being. As long as mind is existing, there is no question of decline of sorrow. When mind in people vanishes, then this mutable world also vanishes. Know that mind is at the root of all sorrow in the world.

भृ #bhR -> #bhAra: -> #sambhAra: - bringing together, collecting (= <sambhRti>) • preparation, equipment, provision, necessaries, materials, requisite, collection of things required for any purpose (with Buddhists twofold, viz.1. <puNya-s.>, "meritorious acts", and 2. <jJAna-s.>, "science" • others add 3. <zamatha-s.>, "quietude", and 4. <vidarzana-s.>, "farsightedness" dharmas.117) • <-yajus> • property, wealth • fulness, completeness • multitude, number, quantity • high degree, excess of (love, anger &c.) • maintenance, support, nourishment • - s.-tva ‑ n. ‑ the state of (being) a requisite • - s.-zIla ‑ n. ‑ (with Buddhists) the virtue of possessing the requisites (see above) dharmas.106.

Ø

विद्यमानम् मनो यावत्तावद्दु:खक्षय: कुत:

vidyamAnam mano yAvat_tAvad_du:kha-kSaya: kuta: |

मनस्यस्तम् गते जन्तो: संसारो_अस्तमुपागत: ॥५।९०।८॥

manasy_astam gate janto: saMsAro_astam_upAgata: ||8||

.

as.long.as there's a knowing Mind

how is there to be destruction of sorrow?

when a person's Mind settles.down

the saMsAra.Convolution settles too

.

~vlm.8. How can we expect the decrease of our distress, as long as the mind is the mistress of the body? It is upon the setting down of the mind, that the world appears to disappear before us.

\

दु:-मूलम् अवष्तब्धम् अस्मिन्*न् एव विनिश्चलम्

विद्यमानम् मन:_ विद्धि दु:.वृक्ष-वन.अङ्कुरम् ॥५।९०।९॥

du:kha-mUlam avaStabdham asmin_ eva vi.nizcalam |

vidyamAnam mana:_ viddhi du:kha.vRkSa-vana=aGkuram ||09||

.

sorrow has a root.

whatever comes from it is immovable.

and know the knowing Manas Mind's a shoot in Sorrow-Tree Forest.

du:kha-mUlam - The root of sorrow -

avaStabdham_asmin-n_eva - (what is) supported(by it) even here -

vinizcalam - is immovable. -

vidyamAnam manas_viddhi - Know the knowing Manas Mind to be -

du:kha.vRkSa-vana=aGkuram - a Sorrow.Tree-forest=shoot. -9-

~vlm.9. Know the mind to be the root of all the miseries of life, and its desires as the sprouts of the forest of our calamities.

~m.4-9 .... In this world, the existence of mind causes grief. Destruction of mind yields happiness. So one has to destroy the existence of mind and achieve the vanishing of mind. Know that mind is spread with a net of vasanas. This is the cause of recurnence of births and consequently grief 'this load of qualities is mine_a - so think many people. This kind of ignorant mind is called 'jiva', the being. As long as mind is existing, there is no question of decline of sorrow. When mind in people vanishes, then this mutable world also vanishes. Know that mind is at the root of all sorrow in the world.

#stambh —> #avaSTambh —> #avaSTabdha -adj.- standing firm R.3.74.24; supported by (acc.), resting on R.5.31.50; grasped, seized, arrested kathAs.; standing near R.5.56.129; (said of time) being near, approaching. •• #avaSTabdhum, #avaSTabdhi y7094.027.

#cal -> #vinizcala -mfn.- immovable, firm, kathAs.

 

rAma said—

 

नष्टम् कस्य मनो ब्रह्मन्_नष्टम् वा कीदृशम् भवेत्

naSTam kasya mano brahman_naSTam vA kIdRzam bhavet |

कीदृशश्__अस्य नाश: स्यात्_सत्ता नाशस्य कीदृशी ॥५।९०।१०॥

kIdRzaz_ca_asya nAza: syAt_sattA nAzasya kIdRzI ||10||

naSTam kasya mano - by what is Mind destroyed, brAhmaNa,

naSTam vA kIdRzam bhavet – or how does it become destroyed? +

kIdRza: ca_asya nAza: syAt - what sort of destruction would that be?

sattA nAzasya kIdRzI – where's the Beingness or the destroyed?

~vlm.10. Ráma asked:—Who is it, Sir, whose mind is extinct, and what is the manner of this extinction; say also how its extinction is brought on, and what is the nature of its annihilation?

~m.10. Sri Rama: O sage, whose mind is damaged? How does the destruction occur? What is the form of that destruction?

 

vasiShTha said—

 

चेतस: कथिता सत्ता मया रघु.कुल-उद्वह

cetasa: kathitA sattA mayA raghu.kula-udvaha |

अस्य नाशम्_इदानीम् त्वम् शृणु प्रश्न.विदाम् वर ॥५।९०।११॥

asya nAzam_idAnIm tvam zRNu prazna.vidAm vara ||11||

cetasa: kathitA sattA mayA x

raghu.kula-udvaha x

asya nAzam_idAnIm tvam zRNu x

prazna.vidAm vara xx

~vlm.11. Vasishtha replied:—O support of Raghu's race! I have told you before of the nature of the mind; and you will hear now, O best of inquirers! the manner of extinguishing its impulses.

~m.11-15. Sri Vasista: O best of questioners, the light of Raghu dynasty, till now I have told you about the existence of mind. Now I shall tell you about its destruction. Listen, Just like breath, which can not stir a mountain, a wise man of steadfast nature will not be shaken by happinesses or sorrows. Then it is said that his mind has vanished. The mind of such a person is said to be destroyed, who is not mutilated by the thought 'I am this body, I am nothing other than That'. If a person is not convulsed by calamity, misery, excitement, arrogance, greatness, and ecstatic jubilation, then his mind is said to be destroyed. this is destruction of mind. Such a mind is called destroyed mind/injured mind. Such a state is called the 'jivanmukta' state.

 

सु.-दु:=दशा धीरम् साम्यान्_ प्रोद्धरन्ति यम्

su.kha-du:kha=dazA dhIram sAmyAn_na proddharanti yam |

नि:श्वासा इव शैल_इन्द्रम् चित्तम् तस्य मृतम् विदु: ॥५।९०।१२॥

ni:zvAsA iva zaila_indram cittam tasya mRtam vidu: ||12||

su.kha-du:kha=dazA dhIram x

sAmyAn_na proddharanti yam x

ni:zvAsA iva zaila_indram x

cittam tasya mRtam vidu: xx

~vlm.12. Know that mind to be paralysed and dead, which is unmoved from its steadiness by pleasure and pain; and remains unshaken as a rock at the gentle breath of our breathing. (i.e. the man that lives and breathes, but moves not from his purposes).

~m.11-15. Sri Vasista: O best of questioners, the light of Raghu dynasty, till now I have told you about the existence of mind. Now I shall tell you about its destruction. Listen, Just like breath, which can not stir a mountain, a wise man of steadfast nature will not be shaken by happinesses or sorrows. Then it is said that his mind has vanished. The mind of such a person is said to be destroyed, who is not mutilated by the thought 'I am this body, I am nothing other than That'. If a person is not convulsed by calamity, misery, excitement, arrogance, greatness, and ecstatic jubilation, then his mind is said to be destroyed. this is destruction of mind. Such a mind is called destroyed mind/injured mind. Such a state is called the 'jivanmukta' state.

 

अयम् सो_अहम्_अयम् _अहम्_इति चिन्ता नर-उत्तमम्

ayam so_aham_ayam na_aham_iti cintA nara-uttamam |

खर्वी.करोति यम् _अन्तर्_नष्टम् तस्य मनो विदु: ॥५।९०।१३॥

kharvI.karoti yam na_antar_naSTam tasya mano vidu: ||13||

ayam so_aham - "this he am I

ayam na_aham - this not I"

iti cintA - such concern

nara-uttamam – the best human +

kharvI.karoti yam na_antar - whom it does not mutilate within

naSTam tasya mano vidu: - know his Mind as destroyed.

~vlm.13. Know also that mind, to be as dull as dead, which is devoid of the sense of its individuality from others; and which is not degraded from the loftiness of its universality, to the meanness of its personality.

~m.11-15. .... Then it is said that his mind has vanished. The mind of such a person is said to be destroyed, who is not mutilated by the thought 'I am this body, I am nothing other than That'. If a person is not convulsed by calamity, misery, excitement, arrogance, greatness, and ecstatic jubilation, then his mind is said to be destroyed. this is destruction of mind. Such a mind is called destroyed mind/injured mind. Such a state is called the 'jivanmukta' state.

Ø

आपत्-कार्पण्यम्_उत्साहो मदो मान्द्यम् महा.उत्सव:

यम् नयन्ति वैरूप्यम् तस्य नष्टम् विदुर्_मन: ॥५।९०।१४॥

आपत्-कार्पण्यम्_उत्साहो मदो मान्द्यम् महा.उत्सव:

यम् नयन्ति वैरूप्यम् तस्य नष्टम् विदुर्_मन: ॥५।९०।१४॥

Apat-kArpaNyam_utsAho mado mAndyam mahA.utsava: |

yam nayanti na vairUpyam tasya naSTam vidur_mana: ||14||

.

Apat-kArpaNyam

to danger-poverty

utsAha

the strong

mado mAndyam mahA.utsava:

crazy – lazy - on.holidays

yam nayanti na vairUpyam

whom they direct, not to diversity

tasya naSTam vidu:_ mana:

of him dead they.say is manas.Mind

.

~vlm.14. Know that mind also, to be dead and cold, which is not moved by difficulties and dangers; nor excited by pride and giddiness, nor elated by festivity nor depressed by poverty and penury; and in short which does not lose its serene temperament at any reverse of fortune.

\

एष साधो मनो-नाशो नष्टम् चेह मनो भवेत् ।

eSa sAdho mano-nAza:_ naSTam ca_ iha mano bhavet |

चित्त.नाश-दशा चैषा जीवन्.मुक्तस्य विद्यते ॥५।९०।१५॥

citta.nAza-dazA ca_ eSA jIvan.muktasya vidyate ||5|90|15||

.

this, sAdhu, is Mind.destruction

and here Mind gets destroyed

and of the Living.Free this condition is known as Affective.Destruction

.

* note that a final ‑o does not always indicate ‑a:

but also shows the vocative of a ‑u word - <sAdho> = "Oh sAdhu!"

a <sAdhu> is one who aspires to success in yoga

~vlm.15. Know, gentle Ráma! this is what is meant by the death of the mind, and the numbness of the heart; and this is the inseparable property of living liberation; (of those that are liberated in their lifetime).

Ø

मनस्_ताम् मूढताम् विद्धि यदा नश्यति सा_अनघ

चित्त.नाश-अभिधानम् हि तदा सत्त्वम् उदेत्य्_अलम् ॥५।९०।१६॥

मनस्_ताम् मूढताम् विद्धि यदा नश्यति सा_अनघ

चित्त.नाश-अभिधानम् हि तदा सत्त्वम् उदेत्य्_अलम् ॥५।९०।१६॥

manas_tAm mUDhatAm viddhi yadA nazyati sA_anagha |

citta.nAza-abhidhAnam hi tadA sattvam udety_alam ||16||

.

manas tAm mUDhatAm viddhi –

know Mind to be Stupidity

yadA nazyati sA –

when it is destroyed

anagha –

o sinless boy

citta-nAza-abhidhAnam hi –

they call it chitta-nasha Affection-destruction

tadA sattvam udeti alam –

then the sattva Clarity arises soon enough ||<alam> is a curious term, which is very similar to the French 'assez', or the English 'enough'. See Glossary for the MW quote.

~vlm.16. Know mindfulness to be foolishness, and unmindedness is true wisdom; and it is upon the extinction of mental affections, that the pure essence of the mind appears to light.

~m.16-17. O sinless one, when mind loses its stupidity, know that it is called destruction of mind. Then 'sattwa', the quality of goodness, harmony, happiness and light, arises....

Ø

तस्य सत्त्व-विलासस्य चित्त.नाशस्य राघव

जीवन्.मुक्त-स्व.भावस्य कैश्_चिच्_चित्त-अभिधा कृता ॥५।९०।१७॥

तस्य सत्त्व-विलासस्य चित्त.नाशस्य राघव

जीवन्.मुक्त-स्व.भावस्य कैश्_चिच्_चित्त-अभिधा कृता ॥५।९०।१७॥

tasya sattva-vilAsasya citta.nAzasya rAghava |

jIvan.mukta-sva.bhAvasya kaiz_cic_citta-abhidhA kRtA ||17||

.

tasya sattva-vilAsasya  

x

citta.nAzasya rAghava  

x

jIvan.mukta-sva.bhAvasya  

x

kai: cit_citta-abhidhA kRtA

x

.  

~vlm.17. This display of the intrinsic quality of the mind, after the extinction of its emotions; and this temperament of the mind of the living liberated persons, is said by some to be the true nature of the mind.

~m.16-17. ... Some people call this emergence of 'sattwa' and its elegance the destruction of mind, which is the very nature of a 'jivanmukta', as 'chitta', the mind, (the general stuff of mental consciousness).

\

मैत्र्य्.आदिभिर् गुणैर् युक्तम् भवत्य् उत्तम-वासनम्

maitry.Adibhi:_ guNai:_ yuktam bhavati_ uttama-vAsanam |

भूयो जन्म-विनिर्मुक्तम् जीवन्.मुक्त-मनो_अनघ ॥५।९०।१८॥

bhUya:_ janma-vi.nirmuktam jIvan.mukta-mana:_ anagha ||18||

.

maitri.Adibhir_ guNair_ yuktam  

yoked with virtues like Friendliness  

bhavati uttama-vAsanam  

becoming the highest Affectation  

bhUyo janma-vinirmuktam  

soon released from birth

is Mind Living.Free, dear*boy

.  

अघ् #agh - to go wrong, sin -> #agha m. - sin, impurity, mn.&c. #anagha is the most common term of address to rAma by vasiShTha - commonly it means "someone without sin" but when applied to a 15yo boy it is a bit much, a teasing put.down - I translate "dear boy", the words used by Doctor Pangloss when addressing Candide in Bernstein's musical adaptation of Voltaire's classic tale.

~vlm.18. The mind that is fraught with the benevolent qualities, has its best wishes for all living beings in nature; it is freed from the pains of repeated births in this world of woe, and is called the living liberated mind, Jívan-mukta manas).

Ø

व्याप्तम् वासनया यत्_स्याद्_भूयो जननमुक्तया

जीवन्.मुक्त-मन:-सत्ता राम तत्_सत्त्वम्_उच्यते ॥५।९०।१९॥

व्याप्तम् वासनया यत्_स्याद्_भूयो जननमुक्तया

जीवन्.मुक्त-मन:-सत्ता राम तत्_सत्त्वम्_उच्यते ॥५।९०।१९॥

vyAptam vAsanayA yat_syAd_bhUyo jananamuktayA |

jIvan.mukta-mana:-sattA rAma tat_sattvam_ucyate ||19||

.

vyAptam vAsanayA yat_syAt

x

bhUyo jananamuktayA

x

jIvan.mukta-mana:-sattA

x

, rAma,

tat_sattvam_ucyate  

that is called <sattva.Effective Being>

.

~m.18-22 ... It will be full of excellent and highly virtuous vasanas. It will be free of any rebirth. Such mind of a 'jivanmukta' is called 'sattwa' (quality). This is experienced while in life and is unrelated to body. And so it is said to be with form. Such destruction of mind is seen in 'jivnmuktas'. These resultant qualities like friendliness are very delightful and shine like moon in a 'jivanmukta'. These are like sprouts in spring.

~vlm.19. The nature of the living liberated mind is said to be its intrinsic essence, which is replete with its holy wishes, and exempted from the doom of transmigration.

Ø

संप्रत्य् एव.अनुभूतत्वात् सत्त्व.आप्त्या तन्व-संयुत:

.रूपो.असौ मनो.नाशो जीवन्.मुक्तस्य विद्यते ॥५।९०।२०॥

saMpraty_eva_anubhUtatvAt_sattva-AptyA tanva-saMyuta: |

sa.rUpo_asau mano.nAzo jIvan.muktasya vidyate ||20||

.

saMprati eva anubhUtatvAt  

x

sattva-AptyA tanva-saMyuta:  

x

sa.rUpo_asau mano.nAza:  

x

jIvan.muktasya vidyate

of the Living.Free is known to be

.

  

~vlm.20. The Swarupa {not svarUpa but sarUpa!} or personal mind, is what has the notion of its personality as distinct from its body; and this is the nature of the mind of those, that are liberated in their lifetime.

~m.18-22 ... It will be full of excellent and highly virtuous vasanas. It will be free of any rebirth. Such mind of a 'jivanmukta' is called 'sattwa' (quality). This is experienced while in life and is unrelated to body. And so it is said to be with form. Such destruction of mind is seen in 'jivnmuktas'. These resultant qualities like friendliness are very delightful and shine like moon in a 'jivanmukta'. These are like sprouts in spring.

Ø

मैत्र्य्.आदयो_अथ मुदिता: शशाङ्क इव दीप्तय:

जीवन्.मुक्त-मनो.नाशे सर्वदा सर्वथा स्थिता: ॥५।९०।२१॥

मैत्र्य्.आदयो_अथ मुदिता: शशाङ्क इव दीप्तय:

जीवन्.मुक्त-मनो.नाशे सर्वदा सर्वथा स्थिता: ॥५।९०।२१॥

maitry.Adayo_atha muditA: zazAGka iva dIptaya: |

jIvan.mukta-mano.nAze sarvadA sarvathA sthitA: ||21||

.

maitrI.Adayo - qualities such as Friendliness

atha muditA: zazAGka_ iva dIptaya: x

jIvan.mukta-mano.nAze - when Living.Free with Mind destroyed

sarvadA sarvathA sthitA: - always everywhere situate.

~vlm.21. But when the living liberated person, loses the individuality of his mind; and becomes as gladsome as moonbeams within himself, by virtue of his universal benevolence; it then becomes as expanded and extended, as it appears to be present

everywhere at all times.

~m.18-22 ... It will be full of excellent and highly virtuous vasanas. It will be free of any rebirth. Such mind of a 'jivanmukta' is called 'sattwa' (quality). This is experienced while in life and is unrelated to body. And so it is said to be with form. Such destruction of mind is seen in 'jivnmuktas'. These resultant qualities like friendliness are very delightful and shine like moon in a 'jivanmukta'. These are like sprouts in spring.

Ø

जीवन्.मुक्त मनो.नाशे सत्त्व-नाम्नि हिमालये

jIvan.mukta mana:nAze sattva-nAmni himAlaye |

वसन्त इव मञ्जर्य: स्फुरन्ति गुण-संपद: ॥५।९०।२२॥

vasante_ iva maJjarya: sphuranti guNa-saMpada: ||22||

.

jIvan.mukta-mano.nAze - when Living.Free with Mind destroyed

sattva-nAmni himAlaye x

vasanta_ iva x

maJjarya: sphuranti x

guNa-saMpada: xx

~vlm.22. The living liberated person being mindless of himself, becomes as cold hearted as a plant growing in a frigid climate, where it blooms with its mild virtues, likening the blossoms of the winter plant.

~m.18-22 ... It will be full of excellent and highly virtuous vasanas. It will be free of any rebirth. Such mind of a 'jivanmukta' is called 'sattwa' (quality). This is experienced while in life and is unrelated to body. And so it is said to be with form. Such destruction of mind is seen in 'jivnmuktas'. These resultant qualities like friendliness are very delightful and shine like moon in a 'jivanmukta'. These are like sprouts in spring.

Ø

.रूपस्_तु मनो.नाशो यो मया_उक्तो रघूद्वह

विदेह.मुक्त एव_असौ विद्यते निष्कल-आत्मक: ॥५।९०।२३॥

.रूपस्_तु मनो.नाशो यो मया_उक्तो रघूद्वह

विदेह.मुक्त एव_असौ विद्यते निष्कल-आत्मक: ॥५।९०।२३॥

a.rUpas_tu mano.nAzo yo mayA_ukto raghUdvaha |

videha.mukta eva_asau vidyate niSkala-Atmaka: ||23||

.

a.rUpas_tu - tho formless

mano.nAzo - the destructopn of Mind

yo mayA_ukta: - which by me has been told,

raghUdvaha – best of the raghu clan, +

videha.mukta_ eva asau vidyate - this is known as a bodiless-Free

niSkala-Atmaka: - impartite-Soul .

~vlm.23. The Arúpa or impersonal mind of what I have told you before, is the coolness of the disembodied soul, that is altogether liberated from the consciousness of its personality.

Ø

समग्र-अग्र्य-गुणÂधारम्_अपि सत्त्वम् प्रलीयते

विदेह.मुक्ते विमले पदे परम्âपावने ॥५।९०।२४॥

समग्र-अग्र्य-गुणÂधारम्_अपि सत्त्वम् प्रलीयते

विदेह.मुक्ते विमले पदे परम्âपावने ॥५।९०।२४॥

samagra-agrya-guNÂdhAram_api sattvam pralIyate |

videha.mukte vimale pade paramâpAvane ||24||

.

samagra-agrya-guNÂdhAram api

x

sattvam pralIyate  

x

videha.mukte

in the Bodiless.Free

vimale pade  

in an immaculate state

paramâpAvane

x

.  

~vlm.24. All the excellent virtues and qualities, which reside in the embodied soul, are utterly lost and drowned in the disembodied soul, upon its liberation from the knowledge of its personality.

~m.23-29 ... Even 'sattwa', which is the best of all qualities, will be dissolved in that most sacred 'videha mukti'. In this kind of mind destruction, there will not be any phenomenon. In the formless mind destruction, there will neither be quality nor qualitylessness, wealth or poverty, nor fickleness neither morning nor evening, neither happiness nor sorrow, neither light nor darkness, neither day nor night, neither sky nor quarters, neither calamity nor vasana, neither desire nor desirelessness, neither attachment nor existence nor non-existence, not even their conjunction. It is a kind of pure and clear autumn-sky state.

Ø

विदेह.मुक्त-विषये तस्मिन्_सत्त्व.क्षय-आत्मके

चित्त.नाशे विरूप-आख्ये किंचिद्_अपि विद्यते ॥५।९०।२५॥

विदेह.मुक्त-विषये तस्मिन्_सत्त्व.क्षय-आत्मके

चित्त.नाशे विरूप-आख्ये किंचिद्_अपि विद्यते ॥५।९०।२५॥

videha.mukta-viSaye tasmin_sattva.kSaya-Atmake |

citta.nAze virUpa-Akhye na kiMcid_api vidyate ||25||

.

videha.mukta-viSaye  

x

tasmin sattva.kSaya-Atmake  

x

citta.nAze

when Affection is destroyed

virUpa-Akhye

when it is known as losing Form

na kiMcid_api vidyate

nothing whatever is known

.

~vlm.25. In the case of disembodied liberation, the consciousness of self personality being lost, the mind also loses its formal existence in Virupa or formlessness, when there remains nothing of it.

~m.23-29 ... Even 'sattwa', which is the best of all qualities, will be dissolved in that most sacred 'videha mukti'. In this kind of mind destruction, there will not be any phenomenon. In the formless mind destruction, there will neither be quality nor qualitylessness, wealth or poverty, nor fickleness neither morning nor evening, neither happiness nor sorrow, neither light nor darkness, neither day nor night, neither sky nor quarters, neither calamity nor vasana, neither desire nor desirelessness, neither attachment nor existence nor non-existence, not even their conjunction. It is a kind of pure and clear autumn-sky state.

Ø

गुणा नागुणास्तत्र श्रीर्नाश्रीर्न लोलता

na guNA:_ na_a-guNA:_ tatra na zrIr_ na_ a-zrIr_ na lolatA |

चोदयो नास्तमयो हर्षामर्षसंविद​: ॥२६॥

na ca_ udayo na_ astamayo na harSa.amarSa-saMvida: ||26||

.

na guNA_ na_a-guNAs_tatra  

no virtue, no nonvirtue there  

na zrIr_ na_ a-zrIr

no fortune, no misfortune

na lolatA  

(with nothing at play)  

na ca_udayo na_astamayo  

nor rising nor setting  

na harSAmarSa-saMvida:

no awareness of joy o&r misery

.  

~vlm.26. There remains no more any merit or demerit of it, nor its beauty or deformity; it neither shines nor sets any more, nor is there any consciousness of pain or pleasure in it.

Ø

तेजो तम: किंचिन्_ संध्या दिन-रात्रय:

दिशो वा_आकाशो _अधो नाना.अर्थ-रूपता ॥५।९०।२७॥

तेजो तम: किंचिन्_ संध्या दिन-रात्रय:

दिशो वा_आकाशो _अधो नाना.अर्थ-रूपता ॥५।९०।२७॥

na tejo na tama: kiMcin_na saMdhyA dina-rAtraya: |

na dizo na ca vA_AkAzo na_adho nAnA.artha-rUpatA ||27||

.

na tejo na tama: kiMcit  

no light, no dark at.all  

na saMdhyA dina-rAtraya:  

x

na dizo na ca vA_AkAza:  

no places nor any space for them

na_adho nAnA.artha-rUpatA xx

~vlm.27. It has no sense of light or darkness, nor the perception of day and night; it has no knowledge of space and sky, nor of the sides, altitude or depth of the firmament.

~m.23-29 ... Even 'sattwa', which is the best of all qualities, will be dissolved in that most sacred 'videha mukti'. In this kind of mind destruction, there will not be any phenomenon. In the formless mind destruction, there will neither be quality nor qualitylessness, wealth or poverty, nor fickleness neither morning nor evening, neither happiness nor sorrow, neither light nor darkness, neither day nor night, neither sky nor quarters, neither calamity nor vasana, neither desire nor desirelessness, neither attachment nor existence nor non-existence, not even their conjunction. It is a kind of pure and clear autumn-sky state.

Ø

वासना रचना _ईहा-अनीहे रञ्जना

सत्ता _अपि वा_.सत्ता . साध्यम् हि तत्.पदम् ॥५।९०।२८॥

वासना रचना _ईहा-अनीहे रञ्जना

सत्ता _अपि वा_.सत्ता . साध्यम् हि तत्.पदम् ॥५।९०।२८॥

na vAsanA na racanA na_IhA-anIhe na raJjanA |

na sattA na_api vA_a.sattA na.ca sAdhyam hi tat.padam ||28||

.

na vAsanA na racanA x

na_IhA-anIhe na raJjanA x

not Affective Being

nor even the lack of Affective Being

for neither can attain That State

.  

~vlm.28. Its desires and efforts are lost with its essence, and there remains no trace of its entity or nullity whatever.

~m.23-29 ... Even 'sattwa', which is the best of all qualities, will be dissolved in that most sacred 'videha mukti'. In this kind of mind destruction, there will not be any phenomenon. In the formless mind destruction, there will neither be quality nor qualitylessness, wealth or poverty, nor fickleness neither morning nor evening, neither happiness nor sorrow, neither light nor darkness, neither day nor night, neither sky nor quarters, neither calamity nor vasana, neither desire nor desirelessness, neither attachment nor existence nor non-existence, not even their conjunction. It is a kind of pure and clear autumn-sky state.

\

अ.तमस् तेजसा व्योम्ना वितार.इन्द्व्.अर्क=वायुना

a.tama:_ tejasA vyomnA vitAra-indu.arka=vAyunA |

तत्समं शरदच्छेन नि:सम्ध्ये नारजस् त्विषा ॥५।९०।२९॥

tat.samam zarad.acchena ni:samdhyena_ a-raja:_ tviSA ||29||

.

a.tama:  

not dark  

tejasA vyomnA  

w  

vitAra-indu.arka=vAyunA  

x

tat samam zarad.acchena  

that is the same as a clear autumn sky  

ni:samdhyena_a-rajas_tviSA

x

.  

~vlm.29. It is neither dark nor lightsome, nor transparent as the sky; it does not twinkle as a star, nor shines forth as the solar and lunar lights. And there is nothing to which it may resemble in its transparency.

~m.23-29 ... Even 'sattwa', which is the best of all qualities, will be dissolved in that most sacred 'videha mukti'. In this kind of mind destruction, there will not be any phenomenon. In the formless mind destruction, there will neither be quality nor qualitylessness, wealth or poverty, nor fickleness neither morning nor evening, neither happiness nor sorrow, neither light nor darkness, neither day nor night, neither sky nor quarters, neither calamity nor vasana, neither desire nor desirelessness, neither attachment nor existence nor non-existence, not even their conjunction. It is a kind of pure and clear autumn-sky state.

\

ये हि पारम् गता बुद्धे: संसाराचरणस्य

ye hi pAram gatA buddhe: saMsArÂcaraNasya ca |

तेषाम् तदास्पदम् स्फारम् पवनानाम् इव.अम्बरम् ॥५।९०।३०॥

teSAm tadAspadam sphAram pavanAnAm iva_ ambaram ||30||

.

ye hi pAram gatA buddhe:  

x

saMsArÂcaraNasya ca  

x

teSAm tadAspadam sphAram  

x

pavanAnAm_iva_ambaram

x

.  

~vlm.30. Those minds that have freed themselves from all worldly cares, and got rid from the province of their thoughts also; are the minds that rove in this state of freedom, as the winds wander freely in the region of vacuum.

~m.30-31 . For great souls 'videhamukti' is the foundation and support like sky for air. These souls abide in that state of consciousness, delivered of all sorrows, with all qualities subsided, expansive and vast like sky, devoid of even a little of mind.

 

संशान्त-दु:खम्_.जड-आत्मकम्_एव सुप्तम्

saMzAnta-du:kham_a.jaDa-Atmakam_eva suptam

आनन्द-मन्थरम्_अपेत-रजस्तमो यत्

Ananda-mantharam_apeta-rajastamo yat |

आकाश-कोश-तनवो_.तनवो महान्त=

AkAza-koza-tanavo_a.tanavo mahAntas

स्तस्मिन्पदे गलितचित्तलवा वसन्ति ॥५।९०।३१॥

tasmin_pade galitacittalavA vasanti ||31||

saMzAnta-du:kham x

a.jaDa-Atmakam_eva suptam x

Ananda-mantharam_apeta-raja:-tama: yat x

AkAza-koza-tanava: x

a.tanava: mahAnta: x

tasmin_pade - in that state

galita-citta-lavA: vasanti xx

~vlm.31. The intelligent souls that are numb and sleepy, and are set in perfect bliss beyond the trouble of rajas and tamas; and which have assumed the forms of vacuous bodies, find their rest in the supreme felicity, in which they are dissolved in the unity of the Deity.

~m.30-31. For great souls 'videhamukti' is the foundation and support like sky for air. These souls abide in that state of consciousness, delivered of all sorrows, with all qualities subsided, expansive and vast like sky, devoid of even a little of mind.

 

 

 

 

 

om

 

 

 

ÂUUMmmmm....

 

 

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

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

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

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

 

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DAILY READINGS mn 19June

 

fm5091 2.je19..22 The Seed of saMsAra .z122

https://www.dropbox.com/s/6tvjke83r914vox/fm5091%202.je19..22%20The%20Seed%20of%20saMsAra%20.z122.docx?dl=0

fm7096 3.je19-20 About the Story of the Stone .z42

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fm3041 1.je17-19 WORLDS WITHIN WORLDS WITHIN .z69

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चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो_ भवेत्

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

 

 

Om

 

 

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fm5090 2.je18 Miserable Mind .z31.docx

Jiva Das

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Jun 15, 2021, 10:30:37 AMJun 15
to yoga vasishtha

 

FM.5 Complete

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FM5090 MISERABLE MIND 2.je18 .z31

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Om

 

 

 

FM.5.90

 

MISERABLE MIND

 

VASISHTHA said—

 

यदा ह्य्_अस्तम्.गत.प्रायम् जातम् चित्तम् विचारतः

yadA hi_astam.gata.prAyam jAtam cittam vicArata: |

तदा हि वीतहव्यस्य जाता* मैत्रि.आदयो गुणाः ॥५।९०।०१॥

tadA hi vItahavyasya jAtA* maitri.Adaya:_guNA: ||5|90|1||

.

thru vichAra.Enquiry his Affective mind became settled,

almost disappeared,

and there arose in vItahavya.Quitfire

Qualities

such as Friendliness...

.

yadA hi_astam.gata.prAyam jAtam cittam vicArata: + tadA hi vItahavyasya jAtA* maitri.Adaya:_guNA:

.

*vlm.p.1. Vasishtha said:—After sage Vitahavya had subdued his heart and mind by his self inquiry and reasoning, there arose in him the qualities of universal benevolence and generosity.

 

RÂMA interjected—

 

विचार.अभ्युदयाच् चित्त.स्वरूपे ऽन्तर्हिते मुनेः

vicAra.abhyudayAt_citta.svarUpe_antar.hite mune: |

मैत्र्य्.आदयो गुणा* जाता* इत्य्_उक्तम् किम् त्वया प्रभो ॥५।९०।०२॥

maitri.Adaya:_guNA* jAtA* iti_uktam kim tvayA prabho ||5|90|2||

.

vicAra.abhyudayAt . Enquiry is a sunrise: from it

citta.svarUpe antar.hite mune: . when the muni's affective nature is hidden within from it +

maitrI.Adaya: guNA: jAtA: . qualities such as Friendliness are born

iti uktam kim tvayA prabho – is that what you are saying? Sir

?

*vlm. How do you say, Sir, that the quality of benevolence sprang in the mind of the sage, after it had been wholly absorbed in itself by its rationality? (since the total insensibility of one in himself, cannot have any regard for others).

*m.2.3 O sage, when Vitahavya's mind vanished, how can you say that some qualities like compassion sprouted in him? When mind merged in Brahman, to whom these qualities apply? How did they spring up? Please tell me, O best of orators.

 

ब्रह्मण्य्_अस्तम् गते चित्ते कस्य मैत्रादयो गुणाः

brahmaNi_astam gate citte kasya maitra.Adaya:_guNA: |

क्व वा परिस्फुरन्ति_इति वद मे वदताम् वर ॥५।९०।३॥

kva vA parisphuranti_iti vada me vadatAm vara ||5|903||

.

brahmaNi_astam gate citte . when the Affective mind has set in the brahman.Immensity

kasya maitra.Adayo guNA: . whose are the qualities such as Friendliness +

kva vA parisphuranti . where do they sprout.up?

iti vada – explain it, best of explainers.

*vlm.3. Tell me Sir, that art the best of speakers, how can the feelings of universal love and friendliness, arise in the heart which is wholly cold and quiet, or in the mind which is entranced in the divine spirit?

*m.2.3 O sage, when Vitahavya's mind vanished, how can you say that some qualities like compassion sprouted in him? When mind merged in Brahman, to whom these qualities apply? How did they spring up? Please tell me, O best of orators.

 

VASISHTHA said—

 

द्वि.विधश् चित्त.नाशो ऽस्ति सरूपो ऽरूप* एव

dvi.vidha:_citta.nAza:_asti sa.rUpa:_a.rUpa* eva ca |

जीवन्मुक्तः .रूपः स्याद् अरूपो देह.मुक्ति.जः ॥५।९०।०४॥

jIvan.mukta: sa.rUpa: syAt_a.rUpa:_deha.mukti.ja: ||5|90|4||

.

dvi.vidhaz_citta.nAza:_asti . there are two ways to destroy Affective mind

sa.rUpa:_a.rUpa eva ca – sarUpa.Formful & arUpa.Formless +

jIvan.mukta: sa.rUpa: syAt . someone Living.Free would be Formful,

a.rUpo deha.mukti.ja: . Formless the bodily.Freeborn.

*vlm.4. Vasishtha replied:—There are two kinds of mental numbness, the one being its coma in the living body; and the other its deadliness after the material body is dead and gone. (The one is svarUpa and the other arUpa; the first having its formal existence, and the other being a formless one).

 

चित्त.सत्ता_इह दुःखाय चित्त.नाशः सुखाय तु

citta.sattA_iha du:khAya citta.nAza: sukhAya tu |

चित्त.सत्ताम् क्षयम् नीत्वा चित्तम् नाशम् उपानयेत् ॥५।९०।०५॥

citta.sattAm kSayam nItvA cittam nAzam upAnayet ||5|90|5||

.

citta.sattA iha du:khAya

Affective mind Being here is a pain,

but Affective mind being destroyed is a pleasure

Affective mind is Being

kSayam nItvA . led to its destruction

cittam nAzam . the destroyed Affection

upAnayet

.

*vlm.5. The possession of the mind is the cause of woe, and its extinction is the spring of happiness; therefore one should practise the abrasion of the essence of his mind (or personality); in order to arrive to its utter extinction.

*m.4.9 .... In this world, the existence of mind causes grief. Destruction of mind yields happiness. So one has to destroy the existence of mind and achieve the vanishing of mind. Know that mind is spread with a net of vasanas. This is the cause of recurnence of births and consequently grief 'this load of qualities is mine_a . so think many people. This kind of ignorant mind is called 'jiva', the being. As long as mind is existing, there is no question of decline of sorrow. When mind in people vanishes, then this mutable world also vanishes. Know that mind is at the root of all sorrow in the world.

 

तामसैर् वासना.जालैर् व्याप्तिम् यज्_जन्म.कारणम्

tAmasai:_vAsanA.jAlai:_vyAptim yat_janma.kAraNam |

विद्यमानम् मनो विद्धि तद् दुःखाय_एव केवलम् ॥५।९०।०६॥

vidyamAnam mana:_viddhi tat_du:khAya_eva kevalam ||5|90|6||

.

tAmasai:_vAsanA.jAlair . by a dark network of vAsanAs

vyAptim yat . which is a pervasion

janma.kAraNam – of birth.causes +

vidyamAnam mano viddhi . know the knowing Mind

tad_du:khAya_eva kevalam – that is for sorrow only, entirely.

*vlm.6. The mind that is beset by the net of the vain desires of the world, is subject to repeated births, which are the sources of endless woes. (The world is a vale of tears, and worldlimindedness is the spring of misery).

 ##nI . #vinI . vi.nI —c lead or drive away, remove • spend, pass (time) • mix, stir up (Soma etc) • part (the hair) • spread, extend • train, discipline, teach, instruct • cause or induce to (dat. inf) • perform, accomplish • vinIta. . Ubh. vinayati, vinayate, . to lead or take away, remove, avert • to throw off, drive away, dispel, expel (a disease) • (Atm) to elicit, draw from (abl) • to stretch, extend • to train, tame, guide (horses) • to educate, instruct, direct • to chastise, punish • to induce, lead or cause to (inf) • to spend, pass (time) • to perform, accomplish • (Atm) to pay off, restore (a debt) • to expand (esp. for religious purposes) • to get rid of, give up, cease from (anger): Desid. Atm. vininISate, to wish to get rid of or give up (egoism). . y2010.001 .

 ##Ap . #Apti . #vyApti: . vi.Apti व्य्.ाप्ति f.. (.end.comp. #vyaptika) attainment, accomplishment AV. zBr. • pervasion, inherent presence of any one thing in another (as of oil in sesamum seed, heat in fire &c.), invariable accompaniment (e.g. "smoke is always pervaded by fire", or "fire is necessarily attended with smoke" cf. IW. 62) • universal rule without an exception Sarvad. veda7ntas. +

 

प्राक्तनम् गुण.सम्भारम् मम_इति बहु मन्यते

prAktanam guNa.sambhAram mama_iti bahu manyate |

यत् तु चित्तम् .तत्त्वज्ञम् दुःखितम् जीव* उच्यते ॥५।९०।०७॥

yat tu cittam a.tattva.jJam du:khitam jIva* ucyate ||5|90|7||

.

prAktanam guNa.sambhAram mama – "my prior virtuous actions"

iti bahu manyate – who thinks much of them +

yat_tu cittam a.tattva.jJam

du:khitam jIva ucyate

.

*vlm.7. He is reckoned as a miserable being, who thinks much of his person, and esteems his body, as the product of the good deserts of his past lives; and who accounts his foolish and blinded mind as a great gift to him. (Human life is usually esteemed as the best of all living beings; and the Sástra says "the human body is the best gain after millions of transmigrations in other forms)".

*m.4.9 .... In this world, the existence of mind causes grief. Destruction of mind yields happiness. So one has to destroy the existence of mind and achieve the vanishing of mind. Know that mind is spread with a net of vasanas. This is the cause of recurnence of births and consequently grief 'this load of qualities is mine_a . so think many people. This kind of ignorant mind is called 'jiva', the being. As long as mind is existing, there is no question of decline of sorrow. When mind in people vanishes, then this mutable world also vanishes. Know that mind is at the root of all sorrow in the world.

 #bhR . #bhAra: . #sambhAra: . bringing together, collecting (= <sambhRti>) • preparation, equipment, provision, necessaries, materials, requisite, collection of things required for any purpose (with Buddhists twofold, viz.1. <puNya.s.>, "meritorious acts", and 2. <jJAna.s.>, "science" • others add 3. <zamatha.s.>, "quietude", and 4. <vidarzana.s.>, "farsightedness" dharmas.117) • <.yajus> • property, wealth • fulness, completeness • multitude, number, quantity • high degree, excess of (love, anger &c.) • maintenance, support, nourishment • . s..tva . n. . the state of (being) a requisite • . s..zIla . n. . (with Buddhists) the virtue of possessing the requisites (see above) dharmas.106.

 

विद्यमानम् मनो यावत् तावद् दुःख.क्षयः कुतः

vidyamAnam mana:_yAvat tAvat_du:kha.kSaya: kuta: |

मनसि_अस्तम् गते जन्तोः संसारो ऽस्तम् उपागतः ॥५।९०।८॥

manasi_astam gate janto: saMsAra:_astam upAgata: ||5|908||

.

as.long.as there's a knowing Mind

how is there to be destruction of sorrow?

when a person's Mind settles.down

the saMsAra.Convolution settles too

.

vidyamAnam mana:_yAvat tAvat_du:kha.kSaya: kuta: + manasi_astam gate janto: saMsAra:_astam upAgata:

.

*vlm.8. How can we expect the decrease of our distress, as long as the mind is the mistress of the body? It is upon the setting down of the mind, that the world appears to disappear before us.

 

दुःख.मूलम् अवष्तब्धम् अस्मिन्न्*एव विनिश्चलम्

du:kha.mUlam avaStabdham asmin*eva vi.nizcalam |

विद्यमानम् मनो विद्धि दुःख.वृक्ष.वन=अङ्कुरम् ॥५।९०।०९॥

vidyamAnam mana:_viddhi du:kha.vRkSa.vana=aGkuram ||5|90|9||

.

sorrow has a root.

whatever comes from it is immovable.

and know the knowing Manas Mind's a shoot in Sorrow.Tree Forest

.

du:kha.mUlam . The root of sorrow .

avaStabdham asmin.n_eva . (what is) supported(by it) even here .

vinizcalam . is immovable. .

vidyamAnam manas_viddhi . Know the knowing Manas Mind to be .

du:kha.vRkSa.vana=aGkuram . a Sorrow.Tree.forest=shoot. .9.

*vlm.9. Know the mind to be the root of all the miseries of life, and its desires as the sprouts of the forest of our calamities.

*m.4.9 .... In this world, the existence of mind causes grief. Destruction of mind yields happiness. So one has to destroy the existence of mind and achieve the vanishing of mind. Know that mind is spread with a net of vasanas. This is the cause of recurnence of births and consequently grief 'this load of qualities is mine_a . so think many people. This kind of ignorant mind is called 'jiva', the being. As long as mind is existing, there is no question of decline of sorrow. When mind in people vanishes, then this mutable world also vanishes. Know that mind is at the root of all sorrow in the world.

 #stambh . #avaSTambh . #avaSTabdha .adj.. standing firm R.3.74.24; supported by (acc.), resting on R.5.31.50; grasped, seized, arrested kathAs.; standing near R.5.56.129; (said of time) being near, approaching. •• #avaSTabdhum, #avaSTabdhi y7094.027.

 #cal . #vinizcala .mfn.. immovable, firm, kathAs.

 

RÂMA said—

 

नष्टम् कस्य मनो ब्रह्मन् नष्टम् वा कीदृशम् भवेत्

naSTam kasya mana:_brahman naSTam vA kIdRzam bhavet |

कीदृzaz _अस्य नाशः स्यात् सत्ता नाशस्य कीदृशी ॥५।९०।१०॥

kIdRza:_ca_asya nAza: syAt sattA nAzasya kIdRzI ||5|90|10||

.

naSTam kasya mano . by what is Mind destroyed, brAhmaNa,

naSTam vA kIdRzam bhavet – or how does it become destroyed? +

kIdRza: ca_asya nAza: syAt . what sort of destruction would that be?

sattA nAzasya kIdRzI – where's the Beingness or the destroyed?

*vlm.10. Ráma asked:—Who is it, Sir, whose mind is extinct, and what is the manner of this extinction; say also how its extinction is brought on, and what is the nature of its annihilation?

*m.10. Sri Rama: O sage, whose mind is damaged? How does the destruction occur? What is the form of that destruction?

 

VASISHTHA said—

 

चेतसः कथिता सत्ता मया, रघु.कुल.उद्वह

cetasa: kathitA sattA mayA, raghu.kula.udvaha |

अस्य नाशम् इदानीम् त्वम् शृणु, प्रश्नविदाम् वर ॥५।९०।११॥

asya nAzam idAnIm tvam zRNu, prazna.vidAm vara ||5|90|11||

.

cetasa: kathitA sattA mayA  

raghu.kula.udvaha  

asya nAzam idAnIm tvam zRNu  

prazna.vidAm vara

.

*vlm.11. Vasishtha replied:—O support of Raghu's race! I have told you before of the nature of the mind; and you will hear now, O best of inquirers! the manner of extinguishing its impulses.

*m.11.15. Sri Vasista: O best of questioners, the light of Raghu dynasty, till now I have told you about the existence of mind. Now I shall tell you about its destruction. Listen, Just like breath, which can not stir a mountain, a wise man of steadfast nature will not be shaken by happinesses or sorrows. Then it is said that his mind has vanished. The mind of such a person is said to be destroyed, who is not mutilated by the thought 'I am this body, I am nothing other than That'. If a person is not convulsed by calamity, misery, excitement, arrogance, greatness, and ecstatic jubilation, then his mind is said to be destroyed. this is destruction of mind. Such a mind is called destroyed mind/injured mind. Such a state is called the 'jivanmukta' state.

 

सुख.दुःख.दशा* धीरम् साम्यान् प्रोद्धरन्ति यम्

su.kha.du:kha=dazA* dhIram sAmyAn na proddharanti yam |

निःश्वासा* इव शैल.इन्द्रम् चित्तम् तस्य मृतम् विदुः ॥५।९०।१२॥

ni:zvAsA* iva zaila.indram cittam tasya mRtam vidu: ||5|90|12||

.

su.kha.du:kha=dazA dhIram sAmyAn_na proddharanti yam + ni:zvAsA iva zaila_indram cittam tasya mRtam vidu:

.

*vlm.12. Know that mind to be paralysed and dead, which is unmoved from its steadiness by pleasure and pain; and remains unshaken as a rock at the gentle breath of our breathing. (i.e. the man that lives and breathes, but moves not from his purposes).

*m.11.15. Sri Vasista: O best of questioners, the light of Raghu dynasty, till now I have told you about the existence of mind. Now I shall tell you about its destruction. Listen, Just like breath, which can not stir a mountain, a wise man of steadfast nature will not be shaken by happinesses or sorrows. Then it is said that his mind has vanished. The mind of such a person is said to be destroyed, who is not mutilated by the thought 'I am this body, I am nothing other than That'. If a person is not convulsed by calamity, misery, excitement, arrogance, greatness, and ecstatic jubilation, then his mind is said to be destroyed. this is destruction of mind. Such a mind is called destroyed mind/injured mind. Such a state is called the 'jivanmukta' state.

 

अयम् सो ऽहम् अयम् _अहम् इति चिन्ता नर.उत्तमम्

ayam sa:_aham ayam na_aham iti cintA nara.uttamam |

खर्वी.करोति यम् _अन्तर् नष्टम् तस्य मनो विदुः ॥५।९०।१३॥

kharvI.karoti yam na_antar naSTam tasya mana:_vidu: ||5|90|13||

.

ayam sa:_aham . "this he am I

ayam na_aham . this not I"

iti cintA . such concern

nara.uttamam – the best human +

kharvI.karoti yam na_antar . whom it does not mutilate within

naSTam tasya mano vidu: . know his Mind as destroyed

.

*vlm.13. Know also that mind, to be as dull as dead, which is devoid of the sense of its individuality from others; and which is not degraded from the loftiness of its universality, to the meanness of its personality.

*m.11.15. .... Then it is said that his mind has vanished. The mind of such a person is said to be destroyed, who is not mutilated by the thought 'I am this body, I am nothing other than That'. If a person is not convulsed by calamity, misery, excitement, arrogance, greatness, and ecstatic jubilation, then his mind is said to be destroyed. this is destruction of mind. Such a mind is called destroyed mind/injured mind. Such a state is called the 'jivanmukta' state.

 

आपत्.कार्पण्यम् उत्साहो मदो मान्द्यम् महोत्सवः

Apat.kArpaNyam utsAha:_mada:_mAndyam mahA.utsava: |

यम् नयन्ति वैरूप्यम् तस्य नष्टम् विदुर् मनः ॥५।९०।१४॥

yam nayanti na vairUpyam tasya naSTam vidu:_mana: ||5|90|14||

.

Apat.kArpaNyam to danger.poverty

utsAha the strong

mado mAndyam mahA.utsava: crazy – lazy . on.holidays

yam nayanti na vairUpyam whom they direct, not to diversity

tasya naSTam vidu:_mana: of him dead they.say is manas.Mind

.

*vlm.14. Know that mind also, to be dead and cold, which is not moved by difficulties and dangers; nor excited by pride and giddiness, nor elated by festivity nor depressed by poverty and penury; and in short which does not lose its serene temperament at any reverse of fortune.

 

एष* साधो मनोनाशो नष्टम् _इह मनो भवेत्

eSa* sAdho mana:nAza:_naSTam ca_iha mana:_bhavet |

चित्त.नाश.दशा _एषा जीवन्मुक्तस्य विद्यते ॥५।९०।१५॥

citta.nAza.dazA ca_eSA jIvan.muktasya vidyate ||5|90|15||

.

this, Sâdhu, is Mind.destruction

and here Mind gets destroyed

and of the Living.Free this condition is known as Affective.Destruction

.

eSa* sAdho mana:nAza: naSTam ca_iha mana:_bhavet + citta.nAza.dazA ca_eSA jIvan.muktasya vidyate

.

* note that a final .o does not always indicate .a:

but also shows the vocative of a .u word . <sAdho> = "Oh sAdhu!"

a <sAdhu> is one who aspires to success in yoga

*vlm.15. Know, gentle Ráma! this is what is meant by the death of the mind, and the numbness of the heart; and this is the inseparable property of living liberation; (of those that are liberated in their lifetime).

 

मनस्ताम् मूढताम् विद्धि यदा नश्यति सा_अनघ

manastAm mUDhatAm viddhi yadA nazyati sA_anagha |

चित्त.नाश.अभिधानम् हि तदा सत्त्वम् उदेत्य्_अलम् ॥५।९०।१६॥

citta.nAza.abhidhAnam hi tadA sattvam udeti_alam ||5|90|16||

.

manastAm mUDhatAm viddhi – know the state of Mind to be Stupidity

yadA nazyati sA – when it is destroyed

anagha – o sinless boy

citta.nAza.abhidhAnam hi – they call it chitta.nasha Affection.destruction

tadA sattvam udeti alam –

then the sattva Clarity arises soon enough ||5|90<alam> is a curious term, which is very similar to the French 'assez', or the English 'enough'. See Glossary for the MW quote.

*vlm.16. Know mindfulness to be foolishness, and unmindedness is true wisdom; and it is upon the extinction of mental affections, that the pure essence of the mind appears to light.

*m.16.17. O sinless one, when mind loses its stupidity, know that it is called destruction of mind. Then 'sattwa', the quality of goodness, harmony, happiness and light, arises....

 

तस्य सत्त्व.विलासस्य चित्त.नाशस्य, राघव

tasya sattva.vilAsasya citta.nAzasya, rAghava |

जीवन्मुक्त.स्वभावस्य कैश्चिच्_चित्त.अभिधा कृता ॥५।९०।१७॥

jIvan.mukta.svabhAvasya kai:_cit_citta.abhidhA kRtA ||5|90|17||

.

tasya sattva.vilAsasya  citta.nAzasya rAghava  + jIvan.mukta.sva.bhAvasya  

kai: cit_citta.abhidhA kRtA

*vlm.17. This display of the intrinsic quality of the mind, after the extinction of its emotions; and this temperament of the mind of the living liberated persons, is said by some to be the true nature of the mind.

*m.16.17. ... Some people call this emergence of 'sattwa' and its elegance the destruction of mind, which is the very nature of a 'jivanmukta', as 'chitta', the mind, (the general stuff of mental consciousness).

 

मैत्र्यादिभिर् गुणैर् युक्तम् भवत्य्_उत्तम.वासनम्

maitri.Adibhi:_guNai:_yuktam bhavati_uttama.vAsanam |

भूयो जन्म.विनिर्मुक्तम् जीवन्मुक्त.मनो ऽनघ ॥५।९०।१८॥

bhUya:_janma.vi.nirmuktam jIvan.mukta.mana:_anagha ||5|90|18||

.

maitri.Adibhi:_guNai:_yuktam  yoked with virtues like Friendliness 

bhavati uttama.vAsanam  becoming the highest Affectation 

bhUyo janma.vinirmuktam soon released from birth

is Mind Living.Free, dear*boy

 ##agh . to go wrong, sin . #agha m. . sin, impurity, mn.&c. #anagha is the most common term of address to rAma by vasiShTha . commonly it means "someone without sin" but when applied to a 15yo boy it is a bit much, a teasing put.down . I translate "dear boy", the words used by Doctor Pangloss when addressing Candide in Bernstein's musical adaptation of Voltaire's classic tale.

*vlm.18. The mind that is fraught with the benevolent qualities, has its best wishes for all living beings in nature; it is freed from the pains of repeated births in this world of woe, and is called the living liberated mind, Jívan.mukta manas).

 

व्याप्तम् वासनया यत् स्याद् भूयो जननमुक्तया

vyAptam vAsanayA yat syAt_bhUya:_janana.muktayA |

जीवन्मुक्त.मनःसत्ता राम तत् सत्त्वम् उच्यते ॥५।९०।१९॥

jIvan.mukta.mana:.sattA rAma tat sattvam ucyate ||5|90|19||

.

vyAptam vAsanayA yat syAt  

bhUyo jananamuktayA  

jIvan.mukta.mana:.sattA  

, rAma,

tat sattvam ucyate 

that is called <sattva.Effective Being>

.

*m.18.22 ... It will be full of excellent and highly virtuous vasanas. It will be free of any rebirth. Such mind of a 'jivanmukta' is called 'sattwa' (quality). This is experienced while in life and is unrelated to body. And so it is said to be with form. Such destruction of mind is seen in 'jivnmuktas'. These resultant qualities like friendliness are very delightful and shine like moon in a 'jivanmukta'. These are like sprouts in spring.

*vlm.19. The nature of the living liberated mind is said to be its intrinsic essence, which is replete with its holy wishes, and exempted from the doom of transmigration.

 

सम्प्रत्य्_एव_अनुभूतत्वात् सत्त्व.आप्त्या तन्व.संयुतः

samprati_eva_anubhUtatvAt sattva.AptyA tanva.saMyuta: |

सरूपो ऽसौ मनोनाशो जीवन्मुक्तस्य विद्यते ॥५।९०।२०॥

sa.rUpa:_asau mana:nAza:_jIvanmuktasya vidyate ||5|90|20||

.

samprati eva anubhUtatvAt  sattva.AptyA tanva.saMyuta: + sa.rUpa:_asau mano.nAza: 

jIvan.muktasya vidyate of the Living.Free is known to be

.

*vlm.20. The Swarupa {not svarUpa but sarUpa!} or personal mind, is what has the notion of its personality as distinct from its body; and this is the nature of the mind of those, that are liberated in their lifetime.

*m.18.22 ... It will be full of excellent and highly virtuous vasanas. It will be free of any rebirth. Such mind of a 'jivanmukta' is called 'sattwa' (quality). This is experienced while in life and is unrelated to body. And so it is said to be with form. Such destruction of mind is seen in 'jivnmuktas'. These resultant qualities like friendliness are very delightful and shine like moon in a 'jivanmukta'. These are like sprouts in spring.

 

मैत्र्यादयो ऽथ मुदिताः शशाङ्क* इव दीप्तयः

maitri.Adaya:_atha muditA: zazAGka* iva dIptaya: |

जीवन्मुक्त.मनोनाशे सर्वदा सर्वथा स्थिताः ॥५।९०।२१॥

jIvan.mukta.mana:nAze sarvadA sarvathA sthitA: ||5|90|21||

.

maitrI.Adayo . qualities such as Friendliness

atha muditA: zazAGka_iva dIptaya:  

jIvan.mukta.mano.nAze . when Living.Free with Mind destroyed

sarvadA sarvathA sthitA: . always everywhere situate

.

*vlm.21. But when the living liberated person, loses the individuality of his mind; and becomes as gladsome as moonbeams within himself, by virtue of his universal benevolence; it then becomes as expanded and extended, as it appears to be present

everywhere at all times.

*m.18.22 ... It will be full of excellent and highly virtuous vasanas. It will be free of any rebirth. Such mind of a 'jivanmukta' is called 'sattwa' (quality). This is experienced while in life and is unrelated to body. And so it is said to be with form. Such destruction of mind is seen in 'jivnmuktas'. These resultant qualities like friendliness are very delightful and shine like moon in a 'jivanmukta'. These are like sprouts in spring.

 

जीवन्मुक्त* मनोनाशे सत्त्व.नाम्नि हिमालये

jIvan.mukta mana:nAze sattva.nAmni himAlaye |

वसन्त* इव मञ्जर्यः स्फुरन्ति गुण.सम्पदः ॥५।९०।२२॥

vasanta* iva maJjarya: sphuranti guNa.sampada: ||5|90|22||

.

jIvan.mukta.mano.nAze . when Living.Free with Mind destroyed

sattva.nAmni himAlaye  

vasanta_iva  

maJjarya: sphuranti  

guNa.sampada:

.

*vlm.22. The living liberated person being mindless of himself, becomes as cold hearted as a plant growing in a frigid climate, where it blooms with its mild virtues, likening the blossoms of the winter plant.

*m.18.22 ... It will be full of excellent and highly virtuous vasanas. It will be free of any rebirth. Such mind of a 'jivanmukta' is called 'sattwa' (quality). This is experienced while in life and is unrelated to body. And so it is said to be with form. Such destruction of mind is seen in 'jivnmuktas'. These resultant qualities like friendliness are very delightful and shine like moon in a 'jivanmukta'. These are like sprouts in spring.

 

अरूपस् तु मनोनाशो यो मया_उक्तो रघूद्वह

a.rUpa:_tu mana:nAza:_ya:_mayA_ukta:_raghUdvaha |

विदेहमुक्त* एव_असौ विद्यते निष्कल.आत्मकः ॥५।९०।२३॥

videha.mukta* eva_asau vidyate niSkala.Atmaka: ||5|90|23||

.

a.rUpas_tu . tho formless

mano.nAzo . the destructopn of Mind

yo mayA_ukta: . which by me has been told,

raghUdvaha – best of the raghu clan, +

videha.mukta_eva asau vidyate . this is known as a bodiless.Free

niSkala.Atmaka: . impartite.Soul

.

*vlm.23. The Arúpa or impersonal mind of what I have told you before, is the coolness of the disembodied soul, that is altogether liberated from the consciousness of its personality.

 

समग्र.अग्र्य.गुणाधारम् अपि सत्त्वम् प्रलीयते

samagra.agrya.guNAdhAram api sattvam pralIyate |

विदेह.मुक्ते विमले पदे परम.अपावने ॥५।९०।२४॥

videha.mukte vimale pade parama.apAvane ||5|90|24||

.

samagra.agrya.guNÂdhAram api

sattvam pralIyate   

videha.mukte

in the Bodiless.Free

vimale pade 

in an immaculate state

paramâpAvane

*vlm.24. All the excellent virtues and qualities, which reside in the embodied soul, are utterly lost and drowned in the disembodied soul, upon its liberation from the knowledge of its personality.

*m.23.29 ... Even 'sattwa', which is the best of all qualities, will be dissolved in that most sacred 'videha mukti'. In this kind of mind destruction, there will not be any phenomenon. In the formless mind destruction, there will neither be quality nor qualitylessness, wealth or poverty, nor fickleness neither morning nor evening, neither happiness nor sorrow, neither light nor darkness, neither day nor night, neither sky nor quarters, neither calamity nor vasana, neither desire nor desirelessness, neither attachment nor existence nor non.existence, not even their conjunction. It is a kind of pure and clear autumn.sky state.

 

विदेह.मुक्त.विषये तस्मिन् सत्त्व.क्षय.आत्मके

videha.mukta.viSaye tasmin sattva.kSaya.Atmake |

चित्त.नाशे विरूप.आख्ये किंचिd अपि विद्यते ॥५।९०।२५॥

citta.nAze virUpa.Akhye na kiMcit_api vidyate ||5|90|25||

.

videha.mukta.viSaye   

tasmin sattva.kSaya.Atmake  

citta.nAze

when Affection is destroyed

virUpa.Akhye

when it is known as losing Form

na kiMcid_api vidyate

nothing whatever is known

.

*vlm.25. In the case of disembodied liberation, the consciousness of self personality being lost, the mind also loses its formal existence in Virupa or formlessness, when there remains nothing of it.

*m.23.29 ... Even 'sattwa', which is the best of all qualities, will be dissolved in that most sacred 'videha mukti'. In this kind of mind destruction, there will not be any phenomenon. In the formless mind destruction, there will neither be quality nor qualitylessness, wealth or poverty, nor fickleness neither morning nor evening, neither happiness nor sorrow, neither light nor darkness, neither day nor night, neither sky nor quarters, neither calamity nor vasana, neither desire nor desirelessness, neither attachment nor existence nor non.existence, not even their conjunction. It is a kind of pure and clear autumn.sky state.

 

गुणा* _अगुणास् तत्र श्रीर् _अश्रीर् लोलता

na guNA* na_aguNA:_tatra na zrI:_na_a.zrI:_na lolatA |

_उदयो _अस्तमयो हर्षामर्ष.संविदः ॥५।९०।२६॥

na ca_udaya:_na_astamaya:_na harSa.amarSa.saMvida: ||5|90|26||

.

na guNA_na_a.guNAs_tatra  no virtue, no nonvirtue there

na zrI:_na_a.zrIr no fortune, no misfortune

na lolatA  (with nothing at play)

na ca_udayo na_astamayo nor rising nor setting

na harSAmarSa.saMvida: no awareness of joy o&r misery

.

*vlm.26. There remains no more any merit or demerit of it, nor its beauty or deformity; it neither shines nor sets any more, nor is there any consciousness of pain or pleasure in it.

 

तेजो तमः किंचिन् संध्या* दिन.रात्रयः

na teja:_na tama: kiMcit_na saMdhyA* dina.rAtraya: |

दिशो वा_आकाशो _अधो नाना.अर्थ.रूपता ॥५।९०।२७॥

na diza: na ca vA_AkAzo na_adha:_nAnA.artha.rUpatA ||5|90|27||

.

na tejo na tama: kiMcit 

no light, no dark at.all 

na saMdhyA dina.rAtraya:   

na dizo na ca vA_AkAza: 

no places nor any space for them

na_adho nAnA.artha.rUpatA

.

*vlm.27. It has no sense of light or darkness, nor the perception of day and night; it has no knowledge of space and sky, nor of the sides, altitude or depth of the firmament.

*m.23.29 ... Even 'sattwa', which is the best of all qualities, will be dissolved in that most sacred 'videha mukti'. In this kind of mind destruction, there will not be any phenomenon. In the formless mind destruction, there will neither be quality nor qualitylessness, wealth or poverty, nor fickleness neither morning nor evening, neither happiness nor sorrow, neither light nor darkness, neither day nor night, neither sky nor quarters, neither calamity nor vasana, neither desire nor desirelessness, neither attachment nor existence nor non.existence, not even their conjunction. It is a kind of pure and clear autumn.sky state.

 

वासना रचना _ईहा.अन्.ईहे रञ्जना

na vAsanA na racanA na_IhA.anIhe na raJjanA |

सत्ता _अपि वा_.सत्ता . साध्यम् हि तत्.पदम् ॥५।९०।२८॥

na sattA na_api vA_asattA na.ca sAdhyam hi tat.padam ||5|90|28||

.

na vAsanA na racanA  

na_IhA.anIhe na raJjanA  

not Affective Being

na sattA na_api vA_asattA na.ca sAdhyam hi tat.padam

nor even the lack of Affective Being

for neither can attain That State

*vlm.28. Its desires and efforts are lost with its essence, and there remains no trace of its entity or nullity whatever.

*m.23.29 ... Even 'sattwa', which is the best of all qualities, will be dissolved in that most sacred 'videha mukti'. In this kind of mind destruction, there will not be any phenomenon. In the formless mind destruction, there will neither be quality nor qualitylessness, wealth or poverty, nor fickleness neither morning nor evening, neither happiness nor sorrow, neither light nor darkness, neither day nor night, neither sky nor quarters, neither calamity nor vasana, neither desire nor desirelessness, neither attachment nor existence nor non.existence, not even their conjunction. It is a kind of pure and clear autumn.sky state.

 

अतमस् तेजसा व्योम्ना वितार.इन्दु.अर्क=वायुना

a.tama:_tejasA vyomnA vitAra.indu.arka=vAyunA |

तत्.समम् शरद्.अच्छेन निःसम्ध्येन_.रजस् त्विषा ॥५।९०।२९॥

tat.samam zarat.acchena ni:samdhyena_a.raja:_tviSA ||5|90|29||

.

a.tama:  not dark 

tejasA vyomnA 

vitAra.indu.arka=vAyunA   

tat samam zarad.acchena 

that is the same as a clear autumn sky 

ni:samdhyena_a.rajas_tviSA

*vlm.29. It is neither dark nor lightsome, nor transparent as the sky; it does not twinkle as a star, nor shines forth as the solar and lunar lights. And there is nothing to which it may resemble in its transparency.

*m. ... It is a kind of pure and clear autumn.sky state.

 

ये हि पारम् गता* बुद्धेः संसार.अचरणस्य

ye hi pAram gatA* buddhe: saMsAra.acaraNasya ca |

तेषाम् तदास्पदम् स्फारम् पवनानाम् इव_अम्बरम् ॥५।९०।३०॥

teSAm tadAspadam sphAram pavanAnAm iva_ambaram ||5|90|30||

.

ye hi pAram gatA buddhe:   

saMsArÂcaraNasya ca   

teSAm

tadAspadam sphAram   

pavanAnAm iva_ambaram

*vlm.30. Those minds that have freed themselves from all worldly cares, and got rid from the province of their thoughts also; are the minds that rove in this state of freedom, as the winds wander freely in the region of vacuum.

*m.30.31 . For great souls 'videhamukti' is the foundation and support like sky for air. These souls abide in that state of consciousness, delivered of all sorrows, with all qualities subsided, expansive and vast like sky, devoid of even a little of mind.

 

संशान्त.दुःखम् अजड.आत्मकम् एव सुप्तम्

saMzAnta.du:kham a.jaDa.Atmakam eva suptam

आनन्द.मन्थरम् अपेत.रजःतमो यत्

Ananda.mantharam apeta.raja:tama:_yat |

आकाश.कोश.तनवो ऽतनवो महान्तस्

AkAza.koza.tanava:_a.tanavo mahAnta:_

तस्मिन् पदे गलित.चित्त.लवा* वसन्ति ॥५।९०।३१॥

tasmin pade galita.citta.lavA* vasanti ||5|9031||

.

saMzAnta.du:kham  

a.jaDa.Atmakam eva suptam  

Ananda.mantharam apeta.raja:.tama: yat  

AkAza.koza.tanava:  

a.tanava: mahAnta:  

tasmin_pade . in that state

galita.citta.lavA: vasanti

.

*vlm.31. The intelligent souls that are numb and sleepy, and are set in perfect bliss beyond the trouble of rajas and tamas; and which have assumed the forms of vacuous bodies, find their rest in the supreme felicity, in which they are dissolved in the unity of the Deity.

*m.30.31. For great souls 'videhamukti' is the foundation and support like sky for air. These souls abide in that state of consciousness, delivered of all sorrows, with all qualities subsided, expansive and vast like sky, devoid of even a little of mind.

 

fm5091

 

DN5090 MISERABLE MIND 2.je18

सर्ग .९०

वसिष्ठ* उवाच

vasiSTha* uvAca |

यदा ह्य्_अस्तम्.गत.प्रायम् जातम् चित्तम् विचारतः

yadA hi_astam.gata.prAyam jAtam cittam vicArata: |

तदा हि वीतहव्यस्य जाता* मैत्रि.आदयो गुणाः ॥५।९०।०१॥

tadA hi vItahavyasya jAtA* maitri.Adaya:_guNA: ||5|90|1||

राम* उवाच

rAma* uvAca |

विचार.अभ्युदयाच् चित्त.स्वरूपे ऽन्तर्हिते मुनेः

vicAra.abhyudayAt_citta.svarUpe_antar.hite mune: |

मैत्र्य्.आदयो गुणा* जाता* इत्य्_उक्तम् किम् त्वया प्रभो ॥५।९०।०२॥

maitri.Adaya:_guNA* jAtA* iti_uktam kim tvayA prabho ||5|90|2||

ब्रह्मण्य्_अस्तम् गते चित्ते कस्य मैत्रादयो गुणाः

brahmaNi_astam gate citte kasya maitra.Adaya:_guNA: |

क्व वा परिस्फुरन्ति_इति वद मे वदताम् वर ॥५।९०।३॥

kva vA parisphuranti_iti vada me vadatAm vara ||5|903||

वसिष्ठ* उवाच

vasiSTha* uvAca |

द्वि.विधश् चित्त.नाशो ऽस्ति सरूपो ऽरूप* एव

dvi.vidha:_citta.nAza:_asti sa.rUpa:_a.rUpa* eva ca |

जीवन्मुक्तः .रूपः स्याद् अरूपो देह.मुक्ति.जः ॥५।९०।०४॥

jIvan.mukta: sa.rUpa: syAt_a.rUpa:_deha.mukti.ja: ||5|90|4||

चित्त.सत्ता_इह दुःखाय चित्त.नाशः सुखाय तु

citta.sattA_iha du:khAya citta.nAza: sukhAya tu |

चित्त.सत्ताम् क्षयम् नीत्वा चित्तम् नाशम् उपानयेत् ॥५।९०।०५॥

citta.sattAm kSayam nItvA cittam nAzam upAnayet ||5|90|5||

तामसैर् वासना.जालैर् व्याप्तिम् यज्_जन्म.कारणम्

tAmasai:_vAsanA.jAlai:_vyAptim yat_janma.kAraNam |

विद्यमानम् मनो विद्धि तद् दुःखाय_एव केवलम् ॥५।९०।०६॥

vidyamAnam mana:_viddhi tat_du:khAya_eva kevalam ||5|90|6||

प्राक्तनम् गुण.सम्भारम् मम_इति बहु मन्यते

prAktanam guNa.sambhAram mama_iti bahu manyate |

यत् तु चित्तम् .तत्त्वज्ञम् दुःखितम् जीव* उच्यते ॥५।९०।०७॥

yat tu cittam a.tattva.jJam du:khitam jIva* ucyate ||5|90|7||

विद्यमानम् मनो यावत् तावद् दुःख.क्षयः कुतः

vidyamAnam mana:_yAvat tAvat_du:kha.kSaya: kuta: |

मनसि_अस्तम् गते जन्तोः संसारो ऽस्तम् उपागतः ॥५।९०।८॥

manasi_astam gate janto: saMsAra:_astam upAgata: ||5|908||

दुःख.मूलम् अवष्तब्धम् अस्मिन्न्*एव विनिश्चलम्

du:kha.mUlam avaStabdham asmin*eva vi.nizcalam |

विद्यमानम् मनो विद्धि दुःख.वृक्ष.वन=अङ्कुरम् ॥५।९०।०९॥

vidyamAnam mana:_viddhi du:kha.vRkSa.vana=aGkuram ||5|90|9||

राम* उवाच

rAma* uvAca |

नष्टम् कस्य मनो ब्रह्मन् नष्टम् वा कीदृशम् भवेत्

naSTam kasya mana:_brahman naSTam vA kIdRzam bhavet |

कीदृzaz _अस्य नाशः स्यात् सत्ता नाशस्य कीदृशी ॥५।९०।१०॥

kIdRza:_ca_asya nAza: syAt sattA nAzasya kIdRzI ||5|90|10||

वसिष्ठ* उवाच

vasiSTha* uvAca |

चेतसः कथिता सत्ता मया, रघु.कुल.उद्वह

cetasa: kathitA sattA mayA, raghu.kula.udvaha |

अस्य नाशम् इदानीम् त्वम् शृणु, प्रश्नविदाम् वर ॥५।९०।११॥

asya nAzam idAnIm tvam zRNu, prazna.vidAm vara ||5|90|11||

सुख.दुःख.दशा* धीरम् साम्यान् प्रोद्धरन्ति यम्

su.kha.du:kha=dazA* dhIram sAmyAn na proddharanti yam |

निःश्वासा* इव शैल.इन्द्रम् चित्तम् तस्य मृतम् विदुः ॥५।९०।१२॥

ni:zvAsA* iva zaila.indram cittam tasya mRtam vidu: ||5|90|12||

अयम् सो ऽहम् अयम् _अहम् इति चिन्ता नर.उत्तमम्

ayam sa:_aham ayam na_aham iti cintA nara.uttamam |

खर्वी.करोति यम् _अन्तर् नष्टम् तस्य मनो विदुः ॥५।९०।१३॥

kharvI.karoti yam na_antar naSTam tasya mana:_vidu: ||5|90|13||

आपत्.कार्पण्यम् उत्साहो मदो मान्द्यम् महोत्सवः

Apat.kArpaNyam utsAha:_mada:_mAndyam mahA.utsava: |

यम् नयन्ति वैरूप्यम् तस्य नष्टम् विदुर् मनः ॥५।९०।१४॥

yam nayanti na vairUpyam tasya naSTam vidu:_mana: ||5|90|14||

एष* साधो मनोनाशो नष्टम् _इह मनो भवेत्

eSa* sAdho mana:nAza:_naSTam ca_iha mana:_bhavet |

चित्त.नाश.दशा _एषा जीवन्मुक्तस्य विद्यते ॥५।९०।१५॥

citta.nAza.dazA ca_eSA jIvan.muktasya vidyate ||5|90|15||

मनस्ताम् मूढताम् विद्धि यदा नश्यति सा_अनघ

manastAm mUDhatAm viddhi yadA nazyati sA_anagha |

चित्त.नाश.अभिधानम् हि तदा सत्त्वम् उदेत्य्_अलम् ॥५।९०।१६॥

citta.nAza.abhidhAnam hi tadA sattvam udeti_alam ||5|90|16||

तस्य सत्त्व.विलासस्य चित्त.नाशस्य, राघव

tasya sattva.vilAsasya citta.nAzasya, rAghava |

जीवन्मुक्त.स्वभावस्य कैश्चिच्_चित्त.अभिधा कृता ॥५।९०।१७॥

jIvan.mukta.svabhAvasya kai:_cit_citta.abhidhA kRtA ||5|90|17||

मैत्र्यादिभिर् गुणैर् युक्तम् भवत्य्_उत्तम.वासनम्

maitri.Adibhi:_guNai:_yuktam bhavati_uttama.vAsanam |

भूयो जन्म.विनिर्मुक्तम् जीवन्मुक्त.मनो ऽनघ ॥५।९०।१८॥

bhUya:_janma.vi.nirmuktam jIvan.mukta.mana:_anagha ||5|90|18||

व्याप्तम् वासनया यत् स्याद् भूयो जननमुक्तया

vyAptam vAsanayA yat syAt_bhUya:_janana.muktayA |

जीवन्मुक्त.मनःसत्ता राम तत् सत्त्वम् उच्यते ॥५।९०।१९॥

jIvan.mukta.mana:.sattA rAma tat sattvam ucyate ||5|90|19||

सम्प्रत्य्_एव_अनुभूतत्वात् सत्त्व.आप्त्या तन्व.संयुतः

samprati_eva_anubhUtatvAt sattva.AptyA tanva.saMyuta: |

सरूपो ऽसौ मनोनाशो जीवन्मुक्तस्य विद्यते ॥५।९०।२०॥

sa.rUpa:_asau mana:nAza:_jIvanmuktasya vidyate ||5|90|20||

मैत्र्यादयो ऽथ मुदिताः शशाङ्क* इव दीप्तयः

maitri.Adaya:_atha muditA: zazAGka* iva dIptaya: |

जीवन्मुक्त.मनोनाशे सर्वदा सर्वथा स्थिताः ॥५।९०।२१॥

jIvan.mukta.mana:nAze sarvadA sarvathA sthitA: ||5|90|21||

जीवन्मुक्त* मनोनाशे सत्त्व.नाम्नि हिमालये

jIvan.mukta mana:nAze sattva.nAmni himAlaye |

वसन्त* इव मञ्जर्यः स्फुरन्ति गुण.सम्पदः ॥५।९०।२२॥

vasanta* iva maJjarya: sphuranti guNa.sampada: ||5|90|22||

अरूपस् तु मनोनाशो यो मया_उक्तो रघूद्वह

a.rUpa:_tu mana:nAza:_ya:_mayA_ukta:_raghUdvaha |

विदेहमुक्त* एव_असौ विद्यते निष्कल.आत्मकः ॥५।९०।२३॥

videha.mukta* eva_asau vidyate niSkala.Atmaka: ||5|90|23||

समग्र.अग्र्य.गुणाधारम् अपि सत्त्वम् प्रलीयते

samagra.agrya.guNAdhAram api sattvam pralIyate |

विदेह.मुक्ते विमले पदे परम.अपावने ॥५।९०।२४॥

videha.mukte vimale pade parama.apAvane ||5|90|24||

विदेह.मुक्त.विषये तस्मिन् सत्त्व.क्षय.आत्मके

videha.mukta.viSaye tasmin sattva.kSaya.Atmake |

चित्त.नाशे विरूप.आख्ये किंचिd अपि विद्यते ॥५।९०।२५॥

citta.nAze virUpa.Akhye na kiMcit_api vidyate ||5|90|25||

गुणा* _अगुणास् तत्र श्रीर् _अश्रीर् लोलता

na guNA* na_aguNA:_tatra na zrI:_na_a.zrI:_na lolatA |

_उदयो _अस्तमयो हर्षामर्ष.संविदः ॥५।९०।२६॥

na ca_udaya:_na_astamaya:_na harSa.amarSa.saMvida: ||5|90|26||

तेजो तमः किंचिन् संध्या* दिन.रात्रयः

na teja:_na tama: kiMcit_na saMdhyA* dina.rAtraya: |

दिशो वा_आकाशो _अधो नाना.अर्थ.रूपता ॥५।९०।२७॥

na diza: na ca vA_AkAzo na_adha:_nAnA.artha.rUpatA ||5|90|27||

वासना रचना _ईहा.अन्.ईहे रञ्जना

na vAsanA na racanA na_IhA.anIhe na raJjanA |

सत्ता _अपि वा_.सत्ता . साध्यम् हि तत्.पदम् ॥५।९०।२८॥

na sattA na_api vA_asattA na.ca sAdhyam hi tat.padam ||5|90|28||

अतमस् तेजसा व्योम्ना वितार.इन्दु.अर्क=वायुना

a.tama:_tejasA vyomnA vitAra.indu.arka=vAyunA |

तत्.समम् शरद्.अच्छेन निःसम्ध्येन_.रजस् त्विषा ॥५।९०।२९॥

tat.samam zarat.acchena ni:samdhyena_a.raja:_tviSA ||5|90|29||

ये हि पारम् गता* बुद्धेः संसार.अचरणस्य

ye hi pAram gatA* buddhe: saMsAra.acaraNasya ca |

तेषाम् तदास्पदम् स्फारम् पवनानाम् इव_अम्बरम् ॥५।९०।३०॥

teSAm tadAspadam sphAram pavanAnAm iva_ambaram ||5|90|30||

संशान्त.दुःखम् अजड.आत्मकम् एव सुप्तम्

saMzAnta.du:kham a.jaDa.Atmakam eva suptam

आनन्द.मन्थरम् अपेत.रजःतमो यत्

Ananda.mantharam apeta.raja:tama:_yat |

आकाश.कोश.तनवो ऽतनवो महान्तस् 

AkAza.koza.tanava:_a.tanavo mahAnta:_

तस्मिन् पदे गलित.चित्त.लवा* वसन्ति ॥५।९०।३१॥

tasmin pade galita.citta.lavA* vasanti ||5|90|31||

 

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



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Jiva Das

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Jul 14, 2021, 12:04:48 PMJul 14
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