fm5082 2.je05-06 The Meditation of vItahavya the Worshipful .z83

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fm5082 2.je05-06 The Meditation of vItahavya the Worshipful .z83

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Oॐm

The Meditation

वीतहव्य

vItahavya the Worshipful

vasiShTha said—

विचार एवम् विदुषा संवर्तेन कृतः पुरा ।

vicAra evam viduSA saMvartena kRta: purA |

कथितो मम विन्ध्य-अद्रौ तेन_एव विदित-आत्मना ॥५।८२।१॥

kathito_ mama vindhya-adrau tena_ eva vidita-AtmanA ||5|82|01||

this is the sort of Enquiry that was once made by

the learned saMvarta.Drycloud

which he made.known to me on a peak of the vindhyA range

~vlm.1. Vasishtha continued:—It was in this manner that the learned Samvarta, who had the knowledge of the soul reasoned with himself, and which he communicated to me on the Vindhyan mountain. (Samvarta is said to have been the brother of Vrihaspati, both of whom have transmitted to us two distinct treatises on law, which are still extant).

~m1- O Rama, Samvarta, the brother of Brihaspati, made such a type of inquiry. He himself told me so while he was staying on the Vindhya mountain....

#saMvarta a char. in y5082 • a partic. kind of cloud (abounding in water and so distinct from the #Avarta आ-वर्त which has no water

*jd. - vicAra: evam Such an Enquiry viduSA saMvartena by the learned saMvarta Drycloud kRta: purA was made long ago. kathito_mama vindhya-adrau tena_eva vidita-AtmanA It was explained to me on a vindhyA mountain.top by that very knowledgeable soul.

एताम् दृष्टिम्_अवष्टम्भ्य विचार-परया धिया ।

etAm dRSTim_avaSTambhya vicAra-parayA dhiyA |

सम्सार-सागराद्_अस्मात्_तारतम्येन सम्तर: ॥२॥

samsAra-sAgarAd_asmAt_tAratamyena saMtara: ||02||

etAm dRSTim_avaSTambhya Having stopped this sight/vision

vicAra-parayA dhiyA with the thought that succeeds Enquiry

samsAra-sAgarAd_AsmAt over this sam.sAra Sea

tAratamyena saMtara: there

#saMtaram -ind.- or सं-तर्/आम् ind. (fr. 2. स्/अम् + त्°) more together RV.&c. • #taratamatas -ind.- more or less , 87 , 19 ; cf. tAratamya. • #tAratamyam ("er-est-ness", fr. ‑tara तर and ‑tama तम) gradation , proportion , difference +

~vlm.2. Shut out the world, said he, from your sight, and employ your understanding to abstract reasoning, inorder to get over the vast ocean of this world.

अथ_इमाम्_अपराम् राम शृणु दृष्टिम् पद-प्रदाम् ।

atha_imAm_aparAm rAma zRNu dRSTim pada-pradAm |

मुनिना वीतहव्येन यया स्थितम्_अशाङ्कितम् ॥३॥

muninA vItahavyena yayA sthitam_azAGkitam ||03||

atha_imAm_aparAm

this otherly...

rAma

rAma, pay attention!

zRNu

dRSTim pada-pradAm x

muninA vItahavyena yayA sthitam_azAGkitam xx

~vlm.3. Hear me tell you Ráma of another view of things, whereby the great sage Vita-havya gave up the practice of making his offerings to fire, and remained dauntless in his spiritualistic faith.

~sv.3. There is another mode of enquiry which was adopted by the sage vIta.havya.

~m1-3 O Rama, Samvarta, the brother of Brihaspati, made such a type of inquiry. He himself told me so while he was staying on the Vindhya mountain. And so, you also adopt this attitude with your intelligent mind and inquire. Thus you shall cross this ocean of 'samsara'. Now listen to the way of enlightenment with which sage vIta.havya attained the supreme state.

Øtt.char. #vItahavya, *vIta.havya the Worshipful, who is Worship-full, and no longer needs to worship. He comes to know his name in y5087&c. • MW reads "one whose offerings are acceptable", I don't see how. • Pur.Encyc. has: VlTAHAVYA: Another name of King #ekavira, otherwise known as #haihaya. (For further details see mbh. Adi Parva, Chapter 94, Stanza 58). •• In his def. of <vItahavya>, MW cites "N. of a ch. of the #vasiSTha-rAmAyaNa. "- This is the only mention of yv that I have encountered in MW. Koeln kindly searched their files and found no other. das....@gmail.com

वीतहव्यो महातेजा वि.बभ्राम वने पुरा ।

विन्ध्य.शैल-दरीर्_दीर्घा रविर्_मेरु-दरीर्_इव ॥४॥

vItahavyo mahAtejA vi.babhrAma vane purA |

vindhya.zaila-darIr_dIrghA ravir_meru-darIr_iva ||04||

vItahavyo mahAtejA vibabhrAma vane purA x

vindhya.zaila-darIr_dIrghA ravir_meru-darIr_iva x.

~vlm.4. The illustrious Vita-havya wandered about the forests in former times, and then resided in a cave of the Vindhyá mount, which was as spacious as a cave of Meru under the sun's passage. (The cave of mount Meru is the Polar circle about which the sun is said to turn; but Sumeru is the meridian circle on which the sun passes).

~sv.4. This sage used to roam the forests in the mountain ranges known as Vindhyas.

~m.4-11 In olden days the effulgent sage vIta.havya searched among the forests of Vindhya for a place to conduct his 'tapas' leading to samadhi....

अस्मात्_क्रियाक्रमाद्_घोरात्_सम्सार-भ्रम.दायिन: ।

asmAt_kriyAkramAd_ghorAt_samsAra-bhrama.dAyina: |

आधि.व्याधि-मय=आकारात्_कालेन_उद्वेगम्_आययौ ॥५॥

Adhi.vyAdhi-maya=AkArAt_kAlena_udvegam_Ayayau ||05||

He grew revolted by those rituals,

those sam.sAra-delusion=gifts,

the boon of affections and infections

to trouble a man.

asmAt_kriyA.kramAt_ghorAt x

samsAra-bhrama.dAyina: x

Adhi.vyAdhi-maya=AkArAt x

kAlena_udvegam_Ayayau x.

~vlm.5. He grew in course of time dissatisfied with the ritual acts, which serve only to bewilder men, and are causes of diseases and difficulties to man; (rather than those of their removal).

~sv.5-6. At one stage, he became totally disenchanted with the affairs of the world which create delusion: and through the contemplation which is free from all perverse notions and thoughts, he abandoned the world as a worn-out illusion.

~m.4-11 ... He became dejected with the ways of the world and his activities in it which were the cause of physical and mental diseases. He developed an intense desire to reach the Supreme State through 'Nirvikalpa samadhi'. With that intention he gave up all his interests in the works of the world. ...

~m.... physical and mental diseases...

निर्विकल्प.समाध्य्-अम्श-लभ्य-उदार-परेच्छया ।

nirvikalpa.samAdhy-amza-labhya-udAra-parecchayA |

स जहार जगज्_जीर्णाम् स्व.व्यापर-परम्पराम् ॥६॥

sa jahAra jagaj_jIrNAm sva.vyApara-paramparAm ||06||

nirvikalpa.samAdhy-amza-labhya-udAra-parecchayA -

w nirvikalpa.samAdhy-amza-labhya-udAra-parecchA

sa jahAra jagaj_jIrNAm x

sva.vyApara-paramparAm x.

~vlm.6. He fixed his aim to the highest object of unalterable ecstasis—samadhi, and abandoned his cares for the rotten world, in the course of his conduct in life.

विवेश रम्भारचितम् निजम् पर्ण-उटज-अन्तरम् ।

viveza rambhAracitam nijam parNa-uTaja-antaram |

कृत-गौरम् सु.सौगन्ध्य-मलि-नीलम्_इव_उत्पलम् ॥७॥

kRta-gauram su.saugandhya-mali-nIlam_iva_utpalam ||07||

viveza

rambhAracitam nijam parNa-uTaja-antaram x

kRta-gauram

su.saugandhya-mali-nIlam_iva_utpalam xx

~vlm.7. He built a hut of leaves with the branches of plaintain trees; strewed it with black stones, and perfumed it with fragrant earth.

~m.4-11 ... He built a hermitage with banana pillars and decorated it with white flowers....

~sv. He entered his hermitage, seated himself in the lotus posture and remained firm like a mountain-peak. Having withdrawn the senses and having turned the attention of the mind upon itself, he began to contemplate as follows:

तत्र_आसने समे शुद्धे स्व्.आस्तीर्न-हरिण-अजिने ।

विशश्राम-अचले शान्ते वीत-वर्ष इव_अम्बुद: ॥८॥

tatra_Asane same zuddhe sv.AstIrna-hariNa-ajine |

vizazrAma-acale zAnte vIta-varSa iva_ambuda: ||08||

tatra_Asane same zuddhe sv.AstIrna-hariNa-ajine |

vizazrAma-acale zAnte vIta-varSa iva_ambuda: ||08||

tatra_Asane same zuddhe

sv.AstIrna-hariNa-ajine

vizazrAma acale zAnte

vIta-varSa iva_ambuda:

~vlm.8. He spread in it his seat of deer's skin, serving as a pure paillasse for holy saints; and sat still upon it as a rainless cloud in the clear firmamant.

~m. He entered that and took rest on a deer skin (to relieve himself of the tiresomeness of the long search for a suitable place). After that he sat erect in a lotus posture. In that he looked like a small hill....

बद्ध.पद्मासनस्_तस्थौ पार्ष्ण्योर्_अधिकार-अङ्गुलि: ।

शृङ्गवच्_छान्त-चलनम्_अतिष्ठत्_स्पष्ट-कन्धरम् ॥९॥

baddha.padmAsanas_tasthau pArSNyor_adhikAra-aGguli: |

zRGgavac_chAnta-calanam_atiSThat_spaSTa-kandharam ||09||

baddha.padmAsanas_tasthau pArSNyor_adhikAra-aGguli: |

zRGgavac_chAnta-calanam_atiSThat_spaSTa-kandharam ||09||

baddha.padmAsana:

tasthau

pArSNyor_adhikAra-aGguli: +

zRGgavat zAnta-calanam

atiSThat

spaSTa-kandharam

~vlm.9. He sat there in the posture of padmásana with his legs crossed upon one another, and held his heels with the fingers of both his hands, and remained with his uplifted head, like the fast and fixed peak of a mountain summit.

~m. After that he sat erect in a lotus posture. In that he looked like a small hill....

स जहार_अलम्_आलोकाद्_दिग्-विकीर्णम् मन: शनै: ।

sa jahAra_alam_AlokAd_dig-vikIrNam mana: zanai: |

विशन्_मेरु-दरीम् सायम् मुनिर्_भास इव_उत्करम् ॥१०॥

vizan_meru-darIm sAyam munir_bhAsa iva_utkaram ||10||

sa jahAra_alam_AlokAt_dik-vi.kIrNam mana: zanai: x

vizan_meru-darIm sAyam munir_bhAsa iva_utkaram x.

~vlm.10. He closed his eyesight from looking upon the surrounding objects, and pent up his mind in his bosom, as the descending sun confines his beams in the hollow caves of Meru.

~m.4-11 ... Just like sun who withdraws his rays into himself at the time of setting, he slowly withdrew his rays into himself at the time of setting, he slowly withdrew his mind from all the sense borne phenomena, through appropriate methods...

~sv. He entered his hermitage, seated himself in the lotus posture and remained firm like a mountain-peak...

बाह्यान्_आभ्यन्तरांश्_चैव स्पर्शान्_परि.जहत्_क्रमात् ।

bAhyAn_AbhyantarAMz_caiva sparzAn_pari.jahat_kramAt |

इदम्_आकलयाम्.आस मनसा विगत-एनसा ॥११॥

idam_AkalayAm.Asa manasA vigata-enasA ||11||

bAhyAn_AbhyantarAn_ca_eva

sparzAn_pari.jahat_kramAt

idam_AkalayAm.Asa

manasA vigata-enasA

~vlm.11. Then having stopped the course of his internal and external senses, he thus revolved in his mind, which was free from sin and guile.

~m. Just like sun who withdraws his rays into himself at the time of setting, he slowly withdrew his rays into himself at the time of setting, he slowly withdrew his mind from all the sense borne phenomena, through appropriate methods. Soon his mind became free and pure. Then he started musing like thus.

अहो नु चञ्चलम् इदम् प्रत्याहृतम् अपि क्षणात् ।

aho nu caJcalam idam pratyAhRtam api kSaNAt |

न मनस् स्थैर्यम् आयाति तरङ्ग-प्रौढ-पर्णवत् ॥१२॥

na manas sthairyam AyAti taraGga-prauDha-parNavat ||12||

but O this constant stirring

tho withdrawn from it for a moment

Mind does not get settled

it's like a surging wave

~vlm. ... though I have restrained my outer organs ....

~m.... In spite of great effort to control this mind ....

~sv. Even if it is introverted, it does not remain steady ....

* "restrained" – pratyAhRta, having practiced pratyAhAra (withdrawal from the senses)

चक्षुस्.आदिभिर्_उद्दामै रूपैर्_आहित-सम्भ्रमै: ।

यस्माद्_निवार्यते तस्मिन्_प्रोन्मत्त इव धावति ॥१३॥

cakSus.Adibhir_uddAmai rUpair_Ahita-sambhramai: |

yasmAd_nivAryate tasmin_pronmatta iva dhAvati ||13||

cakSus.Adibhir_uddAmai rUpair_Ahita-sambhramai: |

yasmAd_nivAryate tasmin_pronmatta iva dhAvati ||13||

cakSus.Adibhir_uddAmai rUpair_Ahita-sambhramai: x

yasmAd_nivAryate tasmin_pronmatta iva dhAvati x.

* note how visarga is lost in ai:_rUpa.

this surely indicates the impossibility of pronouncing visarga as "huh".

visarga is a scarcely uttered "s", the breath slipping between tongue and palate.

~vlm.13. It impels the external organs (as a charioteer drives his horses), and is propelled by them in tarn to their different objects, as a juggler tosses about and flings up and down his play balls.

~m.12-16 . Oh, what a fickle one is this mind ? In spite of great effort to control, this mind is unstable like a leaf floating on waves. It is dancing like a ball hit by legs, called mind, which is roaming around worldly phenomena prompted by senses. This mind is taking on fresh sense prompted movements even after rejecting the (old) movements. It is running after those movements which are prevented with effort. It jumps from pot to fabric and from fabric to a cart at a racy speed. This mind is chasing and moving among worldly purposes like a monkey which jumps from branch to branch. I shall now contemplate about the five doors, like eyes etc.

~sv.12-13. How fickle is my mind! Even if it is introverted, it does not remain steady but gets agitated in a moment like the surface of the ocean. Tied to the senses (like the sight) it bounces again and again like a ball.

त्यजद्_एव_अनुगृह्णाति वृत्ति-इन्द्रिय-वर्धिता: ।

यस्माद्_निवार्यते तस्मिन्_प्रोन्मत्त इव धावति ॥१४॥

tyajad_eva_anugRhNAti vRtti-indriya-vardhitA: |

yasmAd_nivAryate tasmin_pronmatta iva dhAvati ||14||

tyajad_eva_anugRhNAti vRtti-indriya-vardhitA: |

yasmAd_nivAryate tasmin_pronmatta iva dhAvati ||14||

tyajad_eva_anugRhNAti x

vRtti-indriya-vardhitA: x

yasmAt_nivAryate tasmin_pronmatta iva dhAvati

~vlm.14. Though I refrain from the exercise of my external [~ verifyfaculties,

yet it pursues them with eagerness, and runs towards the objects from which I try to stop its course.

~sv.14. Having been nourished by the senses, the mind grasps the very objects it has given up; and like a demented person, it runs after the very things from which it has been restrained.

घटात्_पटम्_उपायाति पटाच्_छकटम्_उत्कटम् ।

चित्तम्_अर्थेषु चरति पादपेष्व्_इव मर्कट: ॥१५॥

ghaTAt_paTam_upAyAti paTAc_chakaTam_utkaTam |

cittam_artheSu carati pAdapeSv_iva markaTa: ||15||

ghaTAt_paTam_upAyAti paTAc_chakaTam_utkaTam |

cittam_artheSu carati pAdapeSv_iva markaTa: ||15||

ghaTAt_paTam_upAyAti

paTAc_chakaTam_utkaTam

cittam_artheSu carati

pAdapeSv_iva markaTa:

~vlm.15. It turns from this object to that, as they say from the pot to the picture and from that to the chariot: (ghata, pata and sakata): and in this manner the mind roves about the objects of sense, as a monkey leaps from branch to branch of a tree.

~sv.15 It jumps from one object to the other like a monkey.

पञ्च-द्वाराणि मनसश्_चक्षुर्_आदीन्य्_अमून्य्_अलम् ।

paJca-dvArANi manasaz_cakSur_AdIny_amUny_alam |

दग्ध-इन्द्रिय-अभिधानानि तावद्_आलोकयाम्य्_अहम् ॥१६॥

dagdha-indriya-abhidhAnAni tAvad_AlokayAmy_aham ||16||

paJca-dvArANi manasa: - 5 doorways of Mind

cakSu: AdIni - seeing and the rest

amUny_alam - these sufficiently +

dagdha-indriya-abhidhAnAni x

tAvad_AlokayAmy_aham x.

~vlm.16. Let me now consider the courses of the five external senses and their organs, which serve as so many passages for the mind.

~m.12-16 .... I shall now contemplate about the five doors, like eyes etc.

~sv.16. I shall now consider the character of the five senses through which the mind thus gets distracted.

हे हे हत-इन्द्रिय-गणा: किम् मे बोधाय न_इह व: ।

वेला-विलुलित-अम्बूनाम्_अब्धीनाम्_इव पञ्चला: ॥१७॥

he he hata-indriya-gaNA: kim me bodhAya na_iha va: |

velA-vilulita-ambUnAm_abdhInAm_iva paJcAlA: ||17||

he he hata-indriya-gaNA: kim me bodhAya na_iha va: |

velA-vilulita-ambUnAm_abdhInAm_iva paJcAlA: ||17||

he he

O O

hata-indriya-gaNA:

kim me bodhAya na_iha va:

velA-vilulita-ambUnAm -

of velA-vilulita-waters

abdhInAm_iva - as of the oceans

caJcAlA: - trembling.

~vlm.17. O my wicked and wretched senses, how shall I counsel to call you to your good sense, when you are so senseless as to roll on restlessly like the billows of waters in the sea.

~m.17-25. O senses, who are struck and smitten, you are fickle and unstable like waves in a sea. Are you not interested in my enlightenment? You are unstable and are full of fickleness. ...

~sv.17-18. O senses, has the time not yet arrived for you all to attain self-knowledge? Do you not remember the sorrow that followed your pursuit of pleasure? Then, give up this vain excitement.

मा कुरुध्वम्_अनर्थाय चापलम् चपल-आशया: ।

स्मरता-आनीत=वृत्तीनो_दु:ख-जालानि भूरिश: ॥१८॥

mA kurudhvam_anarthAya cApalam capala-AzayA: |

smaratA-AnIta=vRttIno_du:kha-jAlAni bhUriza: ||18||

mA kurudhvam_anarthAya cApalam capala-AzayA: |

smaratA-AnIta=vRttIno_du:kha-jAlAni bhUriza: ||18||

mA kurudhvam_anarthAya cApalam

dont get involved in useless things

capala-AzayA:

smaratA-AnIta=vRttIna:

du:kha-jAlAni bhUriza:

~vlm.18. Do not now disturb me any more with your fickleness, for I well remember to what trains of difficulties I have been all along exposed by your inconstancy.

~m17--25... Do not hurt. Do not cause catastrophes. Remember your sorrowful movements and activities all the time. You bring phenomena into a mind saturated with them...

~sv.17-18. O senses, has the time not yet arrived for you all to attain self-knowledge? Do you not remember the sorrow that followed your pursuit of pleasure? Then, give up this vain excitement.

रूपाणि मनसो यूयम् जडा एव किल_अधमा: ।

rUpANi manaso yUyam jaDA eva kila_adhamA: |

जडे तु_उत्सिक्तता व्यर्थम् मृगतृष्णा_इव वल्गति ॥१९॥

jaDe tu_utsiktatA vyartham mRgatRSNA_iva valgati ||19||

rUpANi manasa: yUyam jaDA: eva kila_adhamA: x

jaDe tu_utsiktatA vyartham mRgatRSNA_iva valgati x.

~vlm.19. What are ye O my organs, but passages (to conduct the outer sensations) to the inner mind, and are dull and base of yourselves, and no better than the billows of the sea and the water in the mirage.

~m17--25. O senses, who are struck and smitten, you are fickle and unstable like waves in a sea. Are you not interested in my enlightenment? You are unstable and are full of fickleness. Do not hurt. Do not cause catastrophes. Remember your sorrowful movements and activities all the time. You bring phenomena into a mind saturated with them. What is the use of pouring water over waves of water? You are swelling like mirages. You are unable to recognize and realize the essential nature of Self. You are moving like a blind person. I am the lord, the consciousness Self. I am doing everything with a sense of witness. Why are you, who are already smitten, unnecessarily getting agitated? You are unreal and nonexisitent. You are leaping around inside me in an illusory manner, like a rope-snake illusion. There is no relationship between heaven and nether world. Similarly there is no relationship between the all-knowing Self and unenlightened eyes and such senses. The transcendent Self stays away from senses, like a pilgrim who avoids serpents and like a brahmin who stays away from low caste people. Sun stays away (from the world) even though he does the duties of the day. You are unnecessarily bewildered and perplexed in spite of the nearness of consciousness-existence to you.

~sv.19-24. (paraphrase) Truly, you are inert and insentient: you are the avenue through which the mind flows out to reach objective experience. I am your Lord, I am consciousness and I alone do all these as the pure intelligence. You, O senses, are false. There is no connection whatsoever between you and the consciousness which is the self.

~VA. you, senses, are (imaginary) modifications of the mind, you are inert and low, you are like raised (waves), in your stupidity the mind runs after useless illusions.
~AS: I suggest the second line as: In a senseless object (jaDa ) movements (utsiktatA) arise like a mirage but they are of no consequence (vyartham). The word jaDa may be also taken as jala to make the imagery more vivid.

असार-आत्म.स्वरूपानाम्_अनालोकवती सदा ।

asAra-Atma.svarUpAnAm_anAlokavatI sadA |

अन्धानाम्_उद्धतिर्या_इयम् सा दृश्याय_एव जायते ॥२०॥

andhAnAm_uddhatiryA_iyam sA dRzyAya_eva jAyate ||20||

asAra-Atma.svarUpAnAm_anAlokavatI sadA x

andhAnAm_uddhatiryA_iyam sA dRzyAya_eva jAyate x.

~vlm.20. Ye senses that are unsubstantial in your forms, and without any spiritual light in you; your efforts are as those of blind men only to fall into the pit.

चिद्.आत्मा भगवान्_सर्वम् साक्षित्वेन करोम्य्_अहम् ।

cid.AtmA bhagavAn_sarvam sAkSitvena karomy_aham |

हत-इन्द्रिय-गणा यूयम् किम् निरर्थकम्_आकुला: ॥२१॥

hata-indriya-gaNA yUyam kim nirarthakam_AkulA: ||21||

cid.AtmA bhagavAn_sarvam sAkSitvena karomy_aham x

hata-indriya-gaNA yUyam kim nirarthakam_AkulA: x.

~vlm.21. It is the intellectual soul only, that witnesseth the objects of sense, it is in vain that ye are busy without the soul.

मिथ्या_एव मे वि.वल्गन्ति नी.रूपा नयनादय: । अलात-चक्र-प्रतिमा: सर्प-रज्जु-भ्रम-उपमा: ॥२२॥

mithyA_eva me vi.valganti nI.rUpA nayanAdaya: | alAta-cakra-pratimA: sarpa-rajju-bhrama-upamA: ||22||

mithyA_eva

me vi.valganti nI.rUpA: nayanAdaya:

alAta-cakra-pratimA:

sarpa-rajju-bhrama-upamA:

~vlm.22. It is in vain for the organs of sense, to display themselves to view, like the twirling of a firebrand and the appearance of a snake in the rope; since they have no essence of their own, and are of no use without the soul.

तेन_आत्मना बहु-ज्ञेन निर्ज्ञाताश्_चक्षुर्.आदय: । मनाग्_अपि न सम्बन्धो_द्यु.पाताल-तल=अद्रि.वत् ॥२३॥

tena_AtmanA bahu-jJena nirjJAtAz_cakSur.Adaya: | manAg_api na sambandho_dyu.pAtAla-tala=adri.vat ||23||

tena_AtmanA bahu-jJena

nirjJAtA: cakSu:Adaya:

manAk_api na

sambandha:

dyu.pAtAla-tala=adri.vat

~vlm.23. The all knowing soul knows well the eyes and ears, though none of these organs knows the internal soul, and is as far from it, as the heaven and hell asunder.

~m17-25... There is no relationship between heaven and nether world. Similarly there is no relationship between the all-knowing Self and unenlightened eyes and such senses....

~sv.19-24. (paraphrase) ... There is no connection whatsoever between you and the consciousness which is the self.

~VA. here the comparison (or uncomparability) is between heaven's floor and hell's mountain or there are two comparisons heaven and hell, valley and mountain?

~AS: I think the comparison is between the sky (or heaven) and a mountain in hell (pAtAla). The idea is both are considered "high" but they have no connction they are very distinct! BTW, we need a different translation for pAtAla. It is not the usual concept of punitive hell, although there are parts of hell down there. In puranas, some of these nether worlds are described as more prosperous than the heavens! May be nether world is a better choice. The astronomers seem to describe as simply the southern hemisphere!

भीत: पान्थ इव_अहिभ्य: पुक्कसेभ्य इव द्विज: । दूरे तिष्ठति चिन्.मात्रम्_इन्द्रियेभ्यस्_त्व्_अनामयम् ॥२४॥

bhIta: pAntha iva_ahibhya: pukkasebhya iva dvija: | dUre tiSThati cin.mAtram_indriyebhyas_tv_anAmayam ||24||

bhIta: pAntha iva_ahibhya: pukkasebhya iva dvija:

dUre tiSThati cin.mAtram_indriyebhyas_tv_anAmayam

#>abo. #pukkasa -m.- #pulkasa -m.- N. of a despised mixed tribe, Gaut. MBh. (also #pulkaka, BhP.; cf. #paulkasa and #pukkaza); #pukkasI –f.- the indigo plant L. ; kalikA or kAlikA, Lex. ~ a racist term used by the Holy Brahmins for the dark-skinned aboriginals, and, by extension, those of lesser caste, or without caste.

anAmaya

~vlm.24. As the wayfarer is afraid of snakes, and the twice born Brahmans are in dread of demoniac savages; so the intellect fears and avoids the company of the senses for its safety, and remains retired from them for its security.

~m17--25. ... The transcendent Self stays away from senses, like a pilgrim who avoids serpents and like a brahmin who stays away from low caste people. Sun stays away (from the world) even though he does the duties of the day. You are unnecessarily bewildered and perplexed in spite of the nearness of consciousness-existence to you.

~sv.19-24. (paraphrase) .... You, O senses, are false. There is no connection whatsoever between you and the consciousness which is the self.

चित्_सत्ता-मात्रकेण_अलम् सम्क्षोभो भवताम् मिथ: । तिष्ठति स्वैरम्_आदित्ये दिन-कार्य.वताम्_इव ॥२५॥

cit_sattA-mAtrakeNa_alam saMkSobho bhavatAm mitha: | tiSThati svairam_Aditye dina-kArya.vatAm_iva ||25||

cit_sattA-mAtrakeNa_alam saMkSobho bhavatAm mitha:

tiSThati svairam_Aditye dina-kArya.vatAm_iva

~AB.

~vlm.25. Yet the unseen intellect directs the organs of sense, to their various duties from a distance; as the distant sun directs the discharge, of the diurnal duties of men on earth, from his situation in heaven.

~m17--25.... Sun stays away (from the world) even though he does the duties of the day. You are unnecessarily bewildered and perplexed in spite of the nearness of consciousness-existence to you.

~sv.25-26. In the very light of the consciousness which is non-volitional, you function, even as people perform various actions in the light of the sun.

चित्त चारण चार्वाक चतुर्.दिक्-कुक्षि-भिक्षुक । श्वा_ईव व्यर्थम्_अनर्थाय म_एवम् विहर हे जगत् ॥२६॥

citta cAraNa cArvAka catur.dik-kukSi-bhikSuka | zvA_Iva vyartham_anarthAya ma_evam vihara he jagat ||26||

citta cAraNa cArvAka

catur.dik-kukSi-bhikSuka

zvA_Iva vyartham_anarthAya ma_evam vihara he jagat

~vlm.26. O my mind! that art wandering all about like a mendicant, in order to fill the belly with food; and actest as a chárváka materialist, to make a god of thy body, and to enslave thyself to its service; do not thus rove about the world in the vain search of your bane only.

~sv.25-26. In the very light of the consciousness which is non-volitional, you function, even as people perform various actions in the light of the sun.

~VA. o mind, actor, cArvAka, beggar to fill his empty abdomen, don't roam the world uselessly in vain as a dog.

~AS: The word cAraNa probably means a wanderer. cArvAka can be explained as someone who mistakes the body for self.

अहम् चिद्.वद्_इति व्यर्थम्_असत्या तव वासना । अत्यन्त-भिन्नयोर्_ऐक्यम् न_अस्ति चिद्-मनसो: शठ ॥२७॥

aham cid.vad_iti vyartham_asatyA tava vAsanA | atyanta-bhinnayor_aikyam na_asti cid-manaso: zaTha ||27||

aham cid.vad_iti vyartham x

asatyA tava vAsanA x

atyanta-bhinnayo: x

aikyam x

na_asti cid-manaso: - is not of Consciousness & Mind

shaTha, you Cheat!

~vlm.27. It is a false pretension of thine, to think thyself to be as intelligent as an intelligence or as the intellect itself; you two are too different in your natures, and cannot agree together.

~m.26-36 ... 'I am consciousness' such assertion on your part is untrue, purposeless. It is only a vasana. You are totally different from the One. There is no relationship of unity between mind, which is inconscient and consciousness. 'I am living' this assertion by you is also untrue and of evil import...

~sv.27. But do not entertain the false notion, O senses, that 'I am intelligent', for you are not.

जीवाम्य्_एव_अहम्_इत्य्_एषा तव_अहम्.कार-दुर्.मति: ।

jIvAmy_eva_aham_ity_eSA tava_ahaMkAra-dur.mati: |

मिथ्यैव जाता दु:खाय न सत्या सत्य-वर्जिता ॥२८॥

mithyaiva jAtA du:khAya na satyA satya-varjitA ||28||

jIvAmy_eva_aham x

ity x

eSA tava_ahaMkAra-dur.mati: x

mithyA_eva jAtA du:khAya x

na satyA satya-varjitA x.

~vlm.28. It is thy vain boast also, to think thyself to be living, and to be the life and the ego likewise; because these things belong to the soul, and thou art entirely devoid of the same.

~m.26-36 .... There is no relationship of unity between mind, which is inconscient and consciousness. 'I am living' this assertion by you is also untrue and of evil import. It shows your egoism....

~sv.28-29. Even the notion 'I am alive' that you entertain falsely is conducive only to sorrow.

#jIva jIvAmyevAham ~ compare Descartes "I think, therefore I am" with "I-living, therefore I, I live, therefore I am". y5082.028.

अहम्.कार-उदये सो_ऽस्मि_इत्य्_एताम् सम्रब्धताम् त्यज ।

ahaMkAra-udaye so_'smi_ity_etAm samrabdhatAm tyaja |

न किम्.चिद्_अपि मूर्खत्वम् किम् व्यर्थम् तरलायसे ॥२९॥

na kim.cid_api mUrkhatvam kim vyartham taralAyase ||29||

ahaMkAra-udaye

"when ahamkAra "I"dentity arises,

so_'smi_iti

that's what I am"

etAm samrabdhatAm tyaja

na kim.cid_api mUrkhatvam

kim vyartham taralAyase

~vlm.29. Egoism produces the knowledge of "I am the Ego" which thou art not; and neither art thou anything except a creature of false imagination, which it is good for thee to give up at once: (because the mind's eye sees the fumes of fancy only.)

~sv.28-29. Even the notion 'I am alive' that you entertain falsely is conducive only to sorrow.

सम्वित्-चित्त्वम्_अन्.आद्यन्तम् सम्विदो_ऽन्यन्_न विद्यते ।

saMvit-cittvam_an.Adyantam saMvido_'nyan_na vidyate |

देहे_ऽस्मिंस्_तन्_महामूर्ख किम् त्वम् स्याश्_चित्त-नामकम् ॥३०॥

dehe_'smiMs_tan_mahAmUrkha kim tvam syAz_citta-nAmakam ||30||

saMvit-cittvam_an.Adyantam

saMvido_'nyan_na vidyate

dehe asmin

in this Body

tan_mahAmUrkha

kim tvam syAz_citta-nAmakam

~vlm.30. It is the conscious intellect, which exists without its beginning and end, and nothing else is existent beside this: what art thou then in this body, that takest the name of the mind.

~m.26-36 ... Consciousness is knowledge. It is eternal. There is nothing other than that. O great fool, who are you in this body bearing the name 'mind'? ...

~sv.30-32 There is nothing but consciousness which is beginningless and endless. O wicked mind, what then are you?

विष-पर्यवसाना इयम् रसायन.वदुत्थिता ।

viSa-pary.avasAnA_iyam rasAyana.vad_utthitA |

भोक्तृताकर्तृताशङ्का बत चित्त मुधैव हि ॥३१॥

bhoktRtÂkartRtÂzaGkA bata citta mudhaiva hi ||31||

viSa-paryavasAnA iyam

rasAyana.vad_utthitA

bhoktRtÂkartRtÂzaGkA

bata citta mudhA_eva hi

~vlm.31. The impression of the activity and passivity of the mind is as wrong, as the belief of poison and nectar to be the one and same thing; since the two opposites can never meet together.

~m.26-36 .... Your desire for ownership and enjoyership of works is wasteful since what is born as nectar turns into poison at the end....

मोपहास-पदम् गच्छ मूर्खेन्द्रिय-गणाश्रयम् ।

mA_ upahAsa-padam gaccha mUrkha-indriya-gaNa-Azrayam |

न कर्ता त्वम् न भोक्ता त्वम् जडोऽस्य् अन्येन बोध्यसे ॥३२॥

na kartA tvam na bhoktA tvam jaDa:_ asi_ anyena bodhyase ||32||

mA_upahAsa-padam gaccha

mUrkha-indriya-gaNa-Azrayam

na kartA tvam

you are not a Doer

na bhoktA tvam

nor an Enjoyer are you

jaDa: asi_anyena bodhyase x.

~vlm.32. Do not, therefore thou fool, expose thyself to ridicule, (that art dependant on the organs of the body); by thinking thyself as both the active and passive agent, which thou art not; but a mere dull thing as it is known to all.

~m.. Do not become a butt of ridicule depending upon the senses. You are neither a owner nor an enjoyer. You are inconscient. And so you have to be tutored by others. What is your relationship with pleasures and how are pleasures related to you. When, in reality, you have no shape or form, ....

कस्_त्वम् भवसि भोगानाम् के वा भोगा भवन्ति ते ।

जडस्य_आत्मा_एव ते नास्ति बन्धुमित्र.आदि तत्_कुत: ॥३३॥

kas_tvam bhavasi bhogAnAm ke vA bhogA bhavanti te |

jaDasya_AtmA_eva te nAsti bandhumitra.Adi tat_kuta: ||33||

kas_tvam bhavasi bhogAnAm ke vA bhogA bhavanti te |

jaDasya_AtmA_eva te nAsti bandhumitra.Adi tat_kuta: ||33||

kas tvam bhavasi bhogAnAm

who do you become thru pleasures?

ke vA bhogA bhavanti te

or what pleasures become for you?

jaDasya_AtmA_eva te nAsti

bandhumitra.Adi tat_kuta:

~vlm.33. What is thy relation with enjoyments or theirs with thee, that thou wishest to have them come to thee? Thou art a dull thing and without thy soul, canst have no friend or foe to thee.

~m.26-36 . O mind, O dancer and actor, O Charvaka, the materialist, O sceptic atheist, O beggar wandering around the four quarters, you are roaming around this world like a day without purpose and calamitously. 'I am consciousness' such assertion on your part is untrue, purposeless. It is only a vasana. You are totally different from the One. There is no relationship of unity between mind, which is inconscient and consciousness. 'I am living' this assertion by you is also untrue and of evil import. It shows your egoism. It is born of an illusion and so will cause grief. Abandon the arrogance that 'I will be there when ego is born.' O fool, you are really nonexistent. Why wobble purposelessly? Consciousness is knowledge. It is eternal. There is nothing other than that. O great fool, who are you in this body bearing the name 'mind'? Your desire for ownership and enjoyership of works is wasteful since what is born as nectar turns into poison at the end. Do not become a butt of ridicule depending upon the senses. You are neither a owner nor an enjoyer. You are inconscient. And so you have to be tutored by others. What is your relationship with pleasures and how are pleasures related to you. When, in reality, you have no shape or form, wherefrom have these relatives arisen? What is inconscient is not existent. If it exists it will be full of nonexistence. Because in the Self there can be no knowing, owning, enjoying or any other principle. All are impossible. If you are a witness-consciousness, then you will be the Self itself. Then you will be deprived of your state as mind which is full of becomings and nonbecomings. Listen now about the way I will wash off your illusory nature of ownership and enjoyership.

~sv.33-35. (paraphrase) The notions that arise in you, viz., 'I am the doer' and 'I am the enjoyer' which appear to be great rejuvenators, are in fact deadly poisons. Do not be so deluded, O mind; you are neither the doer of anything nor are you the experiencer in truth. You are inert and your intelligence is derived from some other source. How are pleasures related to you? You yourself do not exist; how do you have relations? If you realise that 'I am but pure consciousness', then you are indeed the self. Then how does sorrow arise in you when you are the unlimited and unconditioned consciousness?

यज्_जडम् तद्.द्_हि नास्त्य्_एव सदेव_असत्तया_अन्वितम् ।

ज्ञत्व-कर्तृत्व-क्तृत्वम्_अन्यत्वानाम्_असम्भवात् ॥३४॥

yaj_jaDam tad.d_hi nAsty_eva sadeva_asattayA_anvitam |

jJatva-kartRtva-bhoktRtvam_anyatvAnAm_asambhavAt ||34||

yaj_jaDam tad.d_hi nAsty_eva sadeva_asattayA_anvitam |

jJatva-kartRtva-bhoktRtvam_anyatvAnAm_asambhavAt ||34||

yat jaDam

for what is inert

tat_hi nAsti eva

that is not at.all

sadeva asattayA_anvitam

jJatva-kartRtva-bhoktRtvam

anyatvAnAm asambhavAt

~vlm.34. The unreal has no existence, and the existence of the mind, is an unreality as the redness of a crystal. Knowledge, action and passion belong to the soul only, and are not attributable to the mind.

~m.What is your relationship with pleasures and how are pleasures related to you. When, in reality, you have no shape or form, wherefrom have these relatives arisen? What is inconscient is not existent. If it exists it will be full of nonexistence. Because in the Self there can be no knowing, owning, enjoying or any other principle. All are impossible. If you are a witness-consciousness, then you will be the Self itself. Then you will be deprived of your state as mind which is full of becomings and nonbecomings. Listen now about the way I will wash off your illusory nature of ownership and enjoyership.

~VA. that which is inert does not exist, its existence is unreal.knowership, doership, enjoyership manyatvAnAma-sambhavAt (???)

~AS: The line is a big (dvandva) compound of jJtva, vakRtatva, bhoktRtva, manyatva (nature of thinking/imagining). The form manyatva+AnAm makes gen. case form. The line states that since these four cannot arise from sat, they are asat qualities accompanying (superimposed on) sat.

प्रत्यक्-चेतन-रूपश्_चेत्_त्वम् तदा_आत्मा_एव ते वपु: ।

भाव-अभाव-मयी चित्त-सत्ता ते का_इव दु:खदा ॥३५॥

pratyak-cetana-rUpaz_cet_tvam tadA_AtmA_eva te vapu: |

bhAva-abhAva-mayI citta-sattA te kA_iva du:khadA ||35||

pratyak-cetana-rUpaz_cet_tvam tadA_AtmA_eva te vapu: |

bhAva-abhAva-mayI citta-sattA te kA_iva du:khadA ||35||

pratyak-cetana-rUpa: cet tvam

if you are a unique affective form

tadA

then

AtmA_eva te vapu:

only self is your body

bhAva-abhAva-mayI

citta-sattA te kA_iva du:khadA

~vlm.35. If thou beest the eternal Mind, then thou art selfsame with the eternal soul; but the painful mutability of thy nature, bespeaks thee to be not the same (immutable, everlasting and imperishable soul).

~m. If you are a witness-consciousness, then you will be the Self itself. Then you will be deprived of your state as mind which is full of becomings and nonbecomings. Listen now about the way I will wash off your illusory nature of ownership and enjoyership.

यथा कर्तृत्व-भोक्तृत्वे मिथ्यैव अधिगते त्वया ।

yathA kartRtva-bhoktRtve mithyA_eva_adhigate tvayA |

मया ते हि प्रमार्ज्यते शृणु युक्त्या कथम् शनै: ॥३६॥

mayA te hi pra.mArjyate zRNu yuktyA katham zanai: ||36||

yathA kartRtva-bhoktRtve

as doership and enjoyership

mithyA_eva

merely falsehood

adhigate tvayA

mayA te hi

by me for you indeed

pra.mArjyate

zRNu

yuktyA katham zanai:

~vlm.36. Now as thou hast come to be acquainted, with the falsity of thine action and passion; hear now how I am purged of these impressions, by my own reasoning as follows.

~m.26-36 .... Then you will be deprived of your state as mind which is full of becomings and nonbecomings. Listen now about the way I will wash off your illusory nature of ownership and enjoyership.

~sv.36. O mind, I shall gently bring home to you the truth that you are indeed neither the doer nor the experiencer.

स्वयम् तावद्_भवान्_एषो जडो न_अस्त्य्_अत्र सम्शय: ।

जडस्य कीदृक्_कर्तृत्वम् नृत्यन्ति_इह कथम् शिला: ॥३७॥

svayam tAvad_bhavAn_eSo jaDo na_asty_atra samzaya: |

jaDasya kIdRk_kartRtvam nRtyanti_iha katham zilA: ||37||

svayam tAvad_bhavAn_eSo jaDo na_asty_atra samzaya: |

jaDasya kIdRk_kartRtvam nRtyanti_iha katham zilA: ||37||

svayam

itself

tAvat

that much is

bhavAn

eSa: jaDa:

na_asti_atra samzaya:

there is no doubt about this

jaDasya

of the inert

kIdRk_kartRtvam

what sort of doership is there

nRtyanti_iha katham zilA:

how do stones dance

~vlm.37. That thou art an inert unreality, said I, is a truth beyond all doubt; and that the activity of an inactive nullity is as false, as the dancing of the ideal demon or of inert stones.

~m.37-41 . By your nature you are inconscient. There is no doubt in this. How can there be ownership of action? It will be like a stone dancing...

~sv.37-38. You are indeed inert; how can a statue made of stone dance? If your intelligence is entirely dependent upon the infinite consciousness, then may you live long in that realisation.

उपजीव चिरम् तस्माच् छुद्धम् तद्भागम् ऐश्वरम् ।

upajIva ciram tasmAc_chuddham tad-bhAgam_aizvaram |

जीवसि इच्छसि हम्सि त्वम् वृथा यासि विवल्गसि ॥३८॥

jIvasi_icchasi hamsi tvam vRthA yAsi vi.valgasi ||38||

upajIva ciram

tasmAt zuddham

tad-bhAgam_aizvaram

jIvasi x

icchasi x

hamsi x

tvam vRthA yAsi x

vi.valgasi x.

~vlm.38. Therefore art thou dependent on the Supreme Spirit for thy movement: and it is in vain for thee to feign thyself as living or doing anything by thyself; (being but a puppet player by the power of the Almighty).

~m.37-41 ... If you want to really live become pure and take refuge in the lord. Why suffer the agony of coming and going? If someone does something with his own power, then it can be said that he has done it....

~AB. upajIvya

क्रियते यत्_तु यच्_छक्त्या तत्_तेन_एव कृतम् भवेत् ।

लुनाति दात्रम् पुम्.शक्त्या लावक: प्रोच्यते पुमान् ॥३९॥

kriyate yat_tu yac_chaktyA tat_tena_eva kRtam bhavet |

lunAti dAtram pum.zaktyA lAvaka: procyate pumAn ||39||

kriyate yat_tu yac_chaktyA tat_tena_eva kRtam bhavet |

lunAti dAtram pum.zaktyA lAvaka: procyate pumAn ||39||

kriyate yat_tu

yac_chaktyA

tat_tena_eva kRtam

that by that alone being done

bhavet

becomes

lunAti dAtram

pum.zaktyA x

lAvaka: procyate pumAn

~vlm.39. Whatever is done by the power of another, is ascribed to that other and not to actor); as the harvest which is reaped by the sickle of the husband man, is said to be the act of the reaper and not of the instrument.

~m.37-41 .. If someone does something with his own power, then it can be said that he has done it. A sickle is cutting because of the force of the person holding it. And so that person is cutting, not the sickle. ...

~sv.39. However, what is done with the intelligence or the energy of another, is considered to be done by the latter. The sickle harvests with the energy of the farmer; and hence the farmer is said to be the harvester.

हन्यते यस्_तु यच्_छक्त्या स तेन_एव हतो भवेत् ।

hanyate yas_tu yac_chaktyA sa tena_eva hato bhavet |

निहन्ति खड्ग: पुम्.शक्त्या हन्ता_एव प्रोच्यते पुमान् ॥४०॥

nihanti khaDga: pum.zaktyA hantA_eva procyate pumAn ||40||

hanyate ya:_tu yat - but whoever kills whomever

zaktyA - by his power

sa: tena eva - he just because of that

hata: bhavet - becomes slain

ni.hanti khaDga: pum.zaktyA - when the killing club is man-powered

hantA_eva procyate pumAn – only the man is deemed the killer.

~vlm.40. He who kills one by the instrumentality of another, is considered the slayer, and not the intermediate means of slanughter; for nobody upbraids the passive sword with guilt, by exculpation of the perpetrator.

~m. If something is destroyed by someone's power, that someone will become the killer. Similarly if someone drinks from a pot, he is drinking, not the pot.

~sv.40-41. Similarly, though it is the sword that cuts, the man who wields the sword is the killer.

पीयते यस्_तु यच्_छक्त्या पीतम् तेन_एव तद्_भवेत् ।

पात्रेण पीयते पानम् पाता यस्_तु_उच्यते नर: ॥४१॥

pIyate yas_tu yac_chaktyA pItam tena_eva tad_bhavet |

pAtreNa pIyate pAnam pAtA yas_tu_ucyate nara: ||41||

pIyate yas_tu yac_chaktyA pItam tena_eva tad_bhavet |

pAtreNa pIyate pAnam pAtA yas_tu_ucyate nara: ||41||

pIyate ya:_tu yat

but whoever drinks whatever

zaktyA

by his power

pItam tena_eva

tat bhavet

that becomes

pAtreNa pIyate pAnam

pAtA yas_tu_ucyate nara:

the human is said.to.be the drinker

~vlm.41. He who eats and drinks, is said to be the eater and drinker; and not the plate or cup, which hold the eatables or the drinkables.

~m.37-41 .... If something is destroyed by someone's power, that someone will become the killer. Similarly if someone drinks from a pot, he is drinking, not the pot.

~sv.40-41. Similarly, though it is the sword that cuts, the man who wields the sword is the killer.

प्रकृत्या_इव_असि सु.जड: समस्त-ज्ञेन बोध्यसे ।

तेन_आत्मा_एव_आत्मना_आत्मानम् चिनोति_इदम् हि नो भवत् ॥४२॥

prakRtyA_iva_asi su.jaDa: samasta-jJena bodhyase |

tena_AtmA_eva_AtmanA_AtmAnam cinoti_idam hi no bhavat ||42||

prakRtyA_iva_asi su.jaDa: samasta-jJena bodhyase |

tena_AtmA_eva_AtmanA_AtmAnam cinoti_idam hi no bhavat ||42||

prakRtyA_iva_asi su.jaDa:

samasta-jJena bodhyase

tena_AtmA_eva_AtmanA_AtmAnam

cinoti_idam hi na.u/na: bhavat

~vlm.42. Thou art entirely inactive in thy nature, and art actuated by the All wise Intellect; therefore it is the soul only that perceives everything by itself, and not thou ignorant mind (that assumest the title of the percipient to thee).

~m.42-46 . O mind, you are inconscient by nature. You are enlightened by that all- knowing, all-wise Supreme. Supreme Self has brought this world out by itself as one of itself. Otherwise you cannot happen.

~sv.42-48 (paraphrase)You are inert, O mind; your intelligence is derived from the infinite consciousness.

अनारतम् बोधयति त्वाम्_आत्मा परम-ईश्वर: ।

anAratam bodhayati tvAm_AtmA parama-Izvara: |

बोधनीया बुधैर्_मूढा: किल_आवृत्ति-शतैर्_अपि ॥४३॥

bodhanIyA budhair_mUDhA: kila_AvRtti-zatair_api ||43||

anAratam

bodhayati tvAm_AtmA parama-Izvara:

bodhanIyA budhair mUDhA:

kila_AvRtti-zatair_api

~vlm.43. It is the Supreme Soul, that awakens and informs the mind without intermission; as the ignorant people require to be constantly guided by their superiors by repeated admonitions.

~m.42-46 Supreme Lord is relentlessly teaching you in many ways. Fools have to be taught in multiple ways.

आत्म-सत्ता_एव बोध-एक-रूपिणी स्फुरति_इह हि ।

तया_एव चित्त-शब्द-अर्थाव्_अङ्गी.कृत्य त्वया स्थितम् ॥४४॥

Atma-sattA_eva bodha-eka-rUpiNI sphurati_iha hi |

tayA_eva citta-zabda-arthAv_aGgI.kRtya tvayA sthitam ||44||

Atma-sattA_eva bodha-eka-rUpiNI sphurati_iha hi |

tayA_eva citta-zabda-arthAv_aGgI.kRtya tvayA sthitam ||44||

Atma-sattA_eva

bodha-eka-rUpiNI

sphurati_iha hi

tayA_eva

citta-zabda-arthav_aGgI.kRtya

i Affective meaning to be agreed/OK

tvayA sthitam

~vlm.44. The essence of the soul is manifest to all in its form of intelligence, from which the mind derives its power and name for its existence.

~m.42-46 You are sparkling because of the power and existence attribute of Self. You are staying because of the meaning given to the word 'citta'.

~sv.42-48 (paraphrase)You are inert, O mind; your intelligence is derived from the infinite consciousness. That self or the infinite consciousness knows itself by itself, experiences itself in itself by itself. The Lord endeavours to enlighten you continuously, for the wise should thus instruct the ignorant in a hundred ways. The light of the self alone exists as consciousness or intelligence; that itself has come to be known as the mind. If you realise this truth, you will instantly be dissolved. O fool, when you are in truth the infinite consciousness, why do you grieve? That is omnipresent, that is the all: when you realise it, you become the all. You are not, the body is not: the one infinite consciousness alone exists and in that homogeneous being the diverse concepts of 'I' and 'you' appear to exist. If you are the self, then the self alone exists, not you!

एवम् चित्त त्वम्_अ.ज्ञानाद्_आत्म-शक्तेर्_उपागतम् ।

ज्ञाने त्वया विगलितम् तीव्रे हिमम्_इव_आतपे ॥४५॥

evam citta tvam_a.jJAnAd_Atma-zakter_upAgatam |

jJAne tvayA vigalitam tIvre himam_iva_Atape ||45||

evam citta tvam_a.jJAnAd_Atma-zakter_upAgatam |

jJAne tvayA vigalitam tIvre himam_iva_Atape ||45||

evam citta

so, my Affection, you

—out of ignorance of Self.Power—

tvam_a.jJAnAt_Atma-zakter

upAgatam

jJAne tvayA vigalitam tIvre

like snow in heat

~vlm.45. Thus the ignorant mind is produced by some power of the soul, and remains all along with its ignorance; until it comes to melt away like snow, under the sunshine of its spiritual knowledge

~m.42-46 Thus the mindstuff has emerged from the power of Self due to ignorance. However, you are getting destroyed by knowledge. You are melting away like snow by hot sunlight. And so, O mind, you are a fool. You are dead. You are nonexistent from the point of view of self perception. And so do not create unhappiness by your arogant assertion that you are the Self.

तस्माद्_मृतम् त्वम् मूढम् त्वम् न_असि त्वम् परम.अर्थत: ।

tasmAd_mRtam tvam mUDham tvam na_asi tvam parama.arthata: |

तद्_एव_अहम्_इति व्यर्थम्_अतो मा_अस्त्व्_अ.सुखाय ते ॥४६॥

tad_eva_aham_iti vyartham_ato mA_astv_a.sukhAya te ||46||

tasmAt x

mRtam tvam x

mUDham tvam x

na_asi tvam - you do not exist

parama.arthata: - in the higher sense

tad_eva_aham_iti vyartham_ato mA_astv_a.sukhAya te x.

~vlm.46. Therefore, O my ignorant mind ! that art now dead under the influence of my knowledge of the soul; do not boast any more of thy being a particle of thy spiritual origin for thy sorrow only.

~m.42-46 And so do not create unhappiness by your arogant assertion that you are the Self.

~sv. You are not, the body is not: the one infinite consciousness alone exists and in that homogeneous being the diverse concepts of 'I' and 'you' appear to exist. If you are the self, then the self alone exists, not you!

अ.सत्या चित्त-कलना इन्द्र-जाल=लता इव ।

a.satyA citta-kalanA indra.jAla-latA iva |

विज्ञान-मात्रम्_एव_इह ब्राह्मम्_अङ्गम् वि.जृंभितम् ॥४७॥

vijJAna-mAtram eva_iha brAhmam_aGgam vi.jRmbhitam ||47||

a.satyA citta-kalanA - it is an unreal affective mentation

indra.jAla-latA iva - like a magical Rainbow Vine

vijJAna-mAtram_eva - yet measured in vijJAna.Understanding

iha brAhmam_aGgam - is this.here brAhmic body

vi.jRMbhitam - a projection

~vlm.47. The conception of the entityof the unreal mind, is as false as the production of a plant by the light of a magic lantern; there is only that true knowledge which proceeds directly from the Great God. (All else is error and misconception).

~m.47. The fabrication by mind and of mind are untrue. They are like creepers created by magic. The principle of Self is widely abroad all over this world.

नर-अमर-जगद्-रूपैर्_ब्राह्मी शक्तिर्_उदेत्य्_अलम् । सामुद्र-कण-कल्लोल-जालैर्_वेला_इव वल्गति ॥४८॥

nara-amara-jagad-rUpair_brAhmI zaktir_udety_alam | sAmudra-kaNa-kallola-jAlair_velA_iva valgati ||48||

nara-amara-jagad-rUpair

brAhmI zaktir_udety_alam

sAmudra-kaNa-kallola-jAlair

velA_iva valgati

~vlm.48. Know Ráma, these worlds to be no manifestations of Divine power, but as illusive representation of His intellect (chit and máyá, like the glittering waves of waters in the sea).

~m.48-50 Humans, immortal celestials and world forms emerge out of the prowess of Brahman. O foolish mind, if you are transcendent, you would have been constantly united with the Supreme State. If that is true, why are you grieving for anything else? That Supreme is immanent in all, is evident in all states of existence. He is all-form. Once that state is gained all is gained.

~sv.42-48 .... If you realise this truth, you will instantly be dissolved. O fool, when you are in truth the infinite consciousness, why do you grieve? That is omnipresent, that is the all: when you realise it, you become the all. You are not, the body is not: the one infinite consciousness alone exists and in that homogeneous being the diverse concepts of 'I' and 'you' appear to exist. If you are the self, then the self alone exists, not you!

चिन्.मय:_चेद्_भवेर्_मूढ तत्_तस्मात्_परमात्_पदात् ।

नित्यम्_अ.व्यतिरिक्तम् त्वम् किम्_अन्यत्_परि.शोचसि ॥४९॥

cin.maya:_ced_bhaver_mUDha tat_tasmAt_paramAt_padAt |

nityam_a.vyatiriktam tvam kim_anyat_pari.zocasi ||49||

cin.maya:_ced_bhaver_mUDha tat_tasmAt_paramAt_padAt |

nityam_a.vyatiriktam tvam kim_anyat_pari.zocasi ||49||

cin.maya:_ced_bhave:

mUDha

tat_tasmAt_paramAt_padAt

nityam_a.vyatiriktam tvam x

kim_anyat_pari.zocasi xx

#bhave: - opt. [1] ac. sg. 2 [bhū_1]

~AB. he mUDha, tvam Atmatva-bodhAc_cin.mayaz_ced_bhaves_tat_tarhi cito ... ||

~vlm.49. O thou ignorant mind, if thou art full of intelligence as the Intellect, then there would be no difference of thee from the Supreme one, nor wouldst thou have any cause of sorrow. (Hence the human mind is not Divine.)

~sv.49-56. If you are inert, but different from the self, then you do not exist either! For the self or the infinite consciousness alone is all; there is naught else. There is no possibility for the existence of a third thing, apart from the consciousness and the inert substance.

सर्व.गम् सर्व.भाव-स्थम् सर्व.रूपम् हि तत्.पदम् ।

तत्.प्राप्तौ सर्वम्_एव_अज्ञ प्राप्तम् भवति सर्वदा ॥५०॥

sarva.gam sarva.bhAva-stham sarva.rUpam hi tat.padam |

tat.prAptau sarvam_eva_ajJa prAptam bhavati sarvadA ||50||

sarva.gam sarva.bhAva-stham sarva.rUpam hi tat.padam |

tat.prAptau sarvam_eva_ajJa prAptam bhavati sarvadA ||50||

sarva.gam

sarva.bhAva-stham

sarva.rUpam hi tat.padam

tat.prAptau sarvam_eva

ajJa x

prAptam bhavati sarvadA

~vlm.50. The Divine mind is all knowing and omnipresent and omniform at all times; and by the attainment of which one obtains everything.

न त्वम्_अस्ति न देहो_ऽस्ति ब्रह्म्Â_अस्ति_इह महत्_स्फुरत् ।

अहम्.त्वम्_इति नि:स्पन्दे स्फुरत्य्_आर्तिर्_हि कस्य का ॥५१॥

na tvam_asti na deho_'sti brahmÂ_asti_iha mahat_sphurat |

aham.tvam_iti ni:spande sphuraty_Artir_hi kasya kA ||51||

na tvam_asti na deho_'sti brahmÂ_asti_iha mahat_sphurat |

aham.tvam_iti ni:spande sphuraty_Artir_hi kasya kA ||51||

na tvam_asti

there is no "you"

na deha: asti

there is no Body

brahmÂ_asti_iha mahat_sphurat

aham.tvam_iti ni:spande

sphurati_Artir_hi kasya kA

~vlm.51. There is no such thing as thou or he, except the Great Brahma, who is always manifest every where; we have conceptions of ourselves without any exertion on our parts (which proves a Divinity stirring of itself in us).

आत्मा चेत्_त्वम् तद्_आत्मा_एव सर्वगो_ऽस्ति_इह न_इतर: ।

AtmA cet_tvam tad_AtmA_eva sarvago_'sti_iha na_itara: |

आत्मनो_ऽन्यज्_जडत्वम् चेत्_तत्त्वम् न_अस्त्य्_अस्ति तत्_वपु: ॥५२॥

Atmano_'nyaj_jaDatvam cet_tattvam na_asty_asti tat_vapu: ||52||

AtmA cet_tvam - self if you

tad_AtmA_eva sarvaga: - that self indeed is everywhere-going – "omnipresent" is not right

asti_iha na_itara: - there is here no other

Atmana: anyat jaDatvam cet x

tattvam na_asti - Thatness is not

asti tat_vapu: - it is that body.

~vlm.52. If thou art the soul, then it is the soul that is everywhere here and naught besides; but if thou art anything other than the soul, then thou art nothing, because all nature is the body of the universal soul.

~m.51- In fact, neither you nor this body exist. Only that great Brahman sparkles everywhere in this world. 'You and I' feelings are arising in that calm, vibrationless Self. If so, where is the grief for anyone? If you are the consciousness-Self, it is there everywhere. There is nothing like inconscience in Self. Everything is Self itself. All the three worlds are Self. There is nothing other than That. If you are separate from Self, then you are devoid of the Self principle. How can something that is nonexistent emerge out of Self. Can anyone be hurt by the horn of a rabbit?

आत्मा_एव सर्वम् त्रि.जगत्_तद्_अन्यत्_तु न किम्.चन ।

त्त्वम्_आत्मा_अन्यद्_यदि तत्त्वम् न किम्.चन ॥५३॥

AtmA_eva sarvam tri.jagat_tad_anyat_tu na kim.cana |

tattvam kiM cittvam_AtmA_anyad_yadi tattvam na kim.cana ||53||

AtmA_eva sarvam tri.jagat_tad_anyat_tu na kim.cana |

tattvam kiM cittvam_AtmA_anyad_yadi tattvam na kim.cana ||53||

AtmA_eva

only the Self

sarvam tri.jagat

is all this Triple World

tad_Anyat_tu na kim.cana

other than that not anything

tattvam kim cittvam_AtmA_anyad_yadi x

tattvam na kim.cana x.

~vlm.53. The triple world is composed of the Divine soul, beside which there is no existence; therefore if thou art anything thou must be the soul, or otherwise thou art nothing.

अहम् त्व्_इदम्_अहम् तन्_म इति व्यर्थम् किम्_ईहसे ।

अ.सद्-वपु: किम् स्फुरति शश-शृङ्गेण को_हत: ॥५४॥

aham tv_idam_aham tan_ma iti vyartham kim_Ihase |

a.sad-vapu: kim sphurati zaza-zRGgeNa ko_hata: ||54||

aham tv_idam_aham tan_ma iti vyartham kim_Ihase |

a.sad-vapu: kim sphurati zaza-zRGgeNa ko_hata: ||54||

aham tu_idam

I tho this

aham tat_me

I that mine

iti

vyartham kim_Ihase

a.sad-vapu: kim sphurati

zaza-zRGgeNa ko_hata:

~vlm.54. I am now this (as a boy), and then another (as an old man), and that these things are mine and those another's, are thoughts that vainly chase upon the mind; for thou art nothing positive here, and positivism is as false a theory as the horns of a hare (or rara avis) on earth.

~m.51-54 In fact, neither you nor this body exist. Only that great Brahman sparkles everywhere in this world. 'You and I' feelings are arising in that calm, vibrationless Self. If so, where is the grief for anyone? If you are the consciousness-Self, it is there everywhere. There is nothing like inconscience in Self. Everything is Self itself. All the three worlds are Self. There is nothing other than That. If you are separate from Self, then you are devoid of the Self principle. How can something that is nonexistent emerge out of Self. Can anyone be hurt by the horn of a rabbit?

तृतीया कलना न_अस्ति चिज्-जड-अंश-इतरा शठ ।

tRtIyA kalanA na_asti cij-jaDa-aMza-itarA zaTha |

छाय-आतपनयोर्_मध्ये तृतीया_इव_अनु.रञ्जना ॥५५॥

chAya-Atapanayor_madhye tRtIyA_iva_anu.raJjanA ||55||

tRtIyA kalanA na_asti x

cij-jaDa-aMza-itarA x

shaTha, you Cheat,

chAya-Atapanayor_madhye x

tRtIyA_iva_anu.raJjanA x.

~vlm.55. We have no notion of a third thing between the intellect and the body, to which we can refer the mind, as we have no idea of an intermediate state betwixt sunlight and shade, (where we may betake us to rest).

~sv. If you are inert, but different from the self, then you do not exist either! For the self or the infinite consciousness alone is all; there is naught else. There is no possibility for the existence of a third thing, apart from the consciousness and the inert substance.

सत्य-अवलोकनाज्_जाते चित्त-जाड्य-दृशो: क्षये ।

सम्पद्यते यत्_तु तज्.जम् स्व.सम्वेदन-मात्रकम् ॥५६॥

satya-avalokanAj_jAte citta-jADya-dRzo: kSaye |

sampadyate yat_tu taj.jam sva.saMvedana-mAtrakam ||56||

satya-avalokanAj_jAte citta-jADya-dRzo: kSaye |

sampadyate yat tu taj.jam sva.saMvedana-mAtrakam ||56||

satya-avalokanAt_jAte

citta-jADya-dRzo: kSaye

sampadyate yat_tu taj.jam

sva.saMvedana-mAtrakam

~vlm.56. It is that something then, which we get by our sight of (i.e. by the light of) truth, after the veil of darkness has been removed from our eyes. It is our consciousness(the product of the light of truth), that we term the mind.

~m.55-57 . There is nothing other than consciousness and inconscience. Can there be anything other third which is between shade and heat? When truth is perceived this division will die off. Only the Self remains and you are that Self. And so O mind, you are neither the owner nor the enjoyer of action. You are Brahman alone. Abandon your foolishness and become the possesor of Self.

तेन मूढ कर्तृत्वम् न भोक्तृत्वम् तव_अपि हि ।

तद्_एव_असि परम् ब्रह्म त्यज मौर्ख्यम् भव_आत्मवान् ॥५७॥

tena mUDha kartRtvam na bhoktRtvam tava_api hi |

tad_eva_asi param brahma tyaja maurkhyam bhava_AtmavAn ||57||

tena mUDha kartRtvam na bhoktRtvam tava_api hi |

tad_eva_asi param brahma tyaja maurkhyam bhava_AtmavAn ||57||

tena

mUDha

kartRtvam na

bhoktRtvam tava_api hi

tad_eva_asi param brahma

tyaja maurkhyam

don't be fool-ish

bhava_AtmavAn

be Self-ish

~vlm.57. Hence, O foolish mind; thou art no active nor passive agent of action, but art the sedate self-consciousness of Brahma (knowing only "I am what I am" "Sohamasmi".) Now therefore cast off thy ignorance, and know thyself as a condition of the very soul.

~sv.57-59. Hence, O mind, you are neither the doer nor the experiencer. You have been used as a channel of instruction by the wise ones in their communication with the ignorant. But, in fact, that channel is unreal and inert; the self alone is the reality.

केवलम् ज्ञत्व-विषयम्_उपदेश.अर्थ-सिद्धये ।

kevalam jJatva-viSayam_upadeza.artha-siddhaye |

त्वया करण-भूतेन करोत्य्_आत्मा_इति कथ्यते ॥५८॥

tvayA karaNa-bhUtena karoty_AtmA_iti kathyate ||58||

kevalam jJatva-viSayam

upadeza.artha-siddhaye +

tvayA karaNa-bhUtena karoti_AtmA

iti

kathyate xx

~vlm.58. Truly the mind is represented as an organ of the sense of perception and action, and the internal instrument of knowing the soul, and not the soul itself; but this is only by way of explaining the knowable by something familiar and better known to us, and serving as its Synonym. (As to see one's unlookable face, by the reflexion of the very face iii the looking glass; so it is to perceive the invisible soul by its shadow cast upon the mind. This explains the mention of the mind in the Srutis such as in the texts.—"It is by means of the mind alone, that the knowledge of the soul is to be gained," "It is through the mind only, that the soul is to be seen." And so many other passages).

असत्-स्वरूपम् करणम् जडम् निर्.अवलम्बनम् ।

asat-svarUpam karaNam jaDam nir.avalambanam |

नि:स्पन्दनम् न स्पन्देत कर्तृ-सम्बोधनम् विना ॥५९॥

ni:spandanam na spandeta kartR-sambodhanam vinA ||59||

asat-svarUpam karaNam x

jaDam nir.avalambanam x

ni:spandanam na spandeta x

kartR-sambodhanam vinA x.

~vlm.59. The mind being an unreal instrumentality (as the sight &c), can have no existence without its support (as the eyes of the sight); nor can it have any action of its own, without the agency of an actor; (as the sword of the swordsman). Hence it is false to attribute activity or sensibility to it.

~m.58-63 . You are created to teach and make people aware of knowledge. You are an instrument. How can mind, which is vibrationless, nonexistent, and inconscient perform works without some kind of prompting by the real owner of works and action? Without a owner, the instrument cannot get power for doing something. A sickle cannot cut without the owner of sickle. The power to cut and kill are lodged in the swordsman and not in the sword. And so, O my friend mind, you are not the actor nor owner of action. Do not purposelessly worry. It is not proper to grieve about natural works for the sake of others. You must grieve for another inconscient thing. not for a conscient one. Lord Iswara is unlike you. He has no use for anything that is done or not done in this world.

अकर्तु: करणस्य_अस्य शक्ति: का.चिन्_न विद्यते ।

akartu: karaNasya_asya zakti: kA.cin_na vidyate |

दात्रस्य लावक-अ.भावे कर्तुम् किम्_इव शक्तता ॥६०॥

dAtrasya lAvaka-a.bhAve kartum kim_iva zaktatA ||60||

since a nonDoer makes no cause, no Power can be ascribed to him; just as a sickle has no Power without a reaper to wield it.

akartu: karaNasya_asya x

zakti: x

kA.cin_na vidyate x

dAtrasya lAvaka-a.bhAve kartum x

kim_iva zaktatA x.

~vlm.60. Without the agency of an actor, the instrument of the mind has no power nor activity of its own; as the passive sickle has no power of cutting the harvest, without the agency of the reaper.

~sv.60-62. If the farmer does not use the sickle, can it harvest? The sword has no power to kill either. O mind, you are neither the doer nor the experiencer: hence grieve not.

खड्ग-प्रहार-विच्छेद-क्रियायाम् पुंसि शक्तता ।

khaDga-prahAra-viccheda-kriyAyAm puMsi zaktatA |

न खड्गे सुजडे चित्त सर्वाङ्गेष्व्_अपि शक्तता ॥६१॥

na khaDge sujaDe citta sarvAGgeSv_api zaktatA ||61||

khaDga-prahAra-viccheda-kriyAyAm -

i khaDga-prahAra-viccheda-kriyA

puMsi - in a human

zaktatA - the state of power

na khaDge su.jaDe - not in a

citta x

sarvAGgeSv_api zaktatA x.

~vlm.61. The sword has the power of slaying men, but by means of the agency of the swordsman; otherwise the dull instrument has no power in any part of its body, to inflict a wound on another.

~sv.60-62. If the farmer does not use the sickle, can it harvest? The sword has no power to kill either. O mind, you are neither the doer nor the experiencer: hence grieve not.

तस्मान्_न_असि सुखे कर्तृ मा व्यर्थम् दु:ख-भाग्_भव ।

tasmAn_na_asi sukhe kartR mA vyartham du:kha-bhAg_bhava |

परार्थम् क्लेशिता मूर्ख प्राकृतेषु न शोभते ॥६२॥

parArtham klezitA mUrkha prAkRteSu na zobhate ||62||

tasmAt x

na_asi - you are not,

sukhe - my friend,

kartR mA vyartham du:kha-bhAk_bhava x

parArtham klezitA mUrkha prAkRteSu na zobhate x.

~vlm.62. So my friend, thou hast no power nor agency of thine own, to do thine actions to trouble thyself in vain. It is unworthy of thee to toil for thy worldliness like the base worldling (i.e. worldly goods), unless it were for thy spiritual welfare.

~m.58-63 ... The power to cut and kill are lodged in the swordsman and not in the sword. And so, O my friend mind, you are not the actor nor owner of action. Do not purposelessly worry. It is not proper to grieve about natural works for the sake of others...

~sv.60-62. If the farmer does not use the sickle, can it harvest? The sword has no power to kill either. O mind, you are neither the doer nor the experiencer: hence grieve not.

~VA. threfore, my friend, you are not doer, so don't be unnecessary unhappy. Fool, there is no pain (even) in base works, since (everything) is the light of brahman.
~AS: Therefore, my friend, you are not a doer and don't take up the pain on yourself. O fool, it is not appropriate (does not look good na zobhate) to be in pain for worldly actions for someone else.

ईश्वरो न_ईदृश: शोच्यो यस्_त्वया सदृशो भवेत् ।

Izvaro na_IdRza: zocyo yas_tvayA sadRzo bhavet |

न.च तस्य कृतेन_अर्थो न_अ.कृतेन_इह कश्.चन ॥६३॥

na.ca tasya kRtena_artho na_a.kRtena_iha kaz.cana ||63||

Izvaro na_IdRza: zocya: x

ya: tvayA sadRza: bhavet - +

na.ca tasya kRtena_artha: x

na_a.kRtena_iha kaz.cana x.

~vlm.63. The Lord (who works of his free will), is not to be pitied like thee that art subjected to labour, because his works are all as unaccountable as those he has not yet done; (but thy acts are brought to account for themselves).

~m.58-63 ... And so, O my friend mind, you are not the actor nor owner of action. Do not purposelessly worry. It is not proper to grieve about natural works for the sake of others. You must grieve for another inconscient thing. not for a conscient one. Lord Iswara is unlike you. He has no use for anything that is done or not done in this world.

~sv.63-68. The Lord (consciousness) is not like you; hence do not grieve for him! He does not gain anything by either doing or not-doing. He alone pervades all; there is naught else. Then, what shall he do and what shall he desire?

गर्वात्_तु_उपकरोम्य्_एनम्_इति केवलम्_अल्प.धी: ।

क्लिश्यते वसताम् त्व्_अर्थो न किम्.चिद्_उप.युज्यते ॥६४॥

garvAt_tu_upakaromy_enam_iti kevalam_alpa.dhI: |

klizyate vasatAm tv_artho na kim.cid_upa.yujyate ||64||

garvAt_tu_upakaromy_enam_iti kevalam_alpa.dhI: |

klizyate vasatAm tv_artho na kim.cid_upa.yujyate ||64||

garvAt_tu_upakaromy_enam

"I am proud to serve him"

iti kevalam_alpa.dhI:

klizyate vasatAm tu_artha:

na kim.cit_upa.yujyate

~vlm.64. Thy boast of serving the soul, proceeds from thy ignorance, only and thy fellowship with the insensible organs of sense, is quite unworthy of thee.

~m.64-69 . 'I am doing a favour (to Self)' you are perhaps thinking like this. It is pure arrogance and shallowness to think so. You are only afflicting (the Self). Your purposeless existence is of no use. If, on the other hand, you feel that 'I am active for the sake of the Lord who is the enjoyer of every thing' you are mistaken. Lord is always contented. There is nothing in this world that he desires. Consciousness- Self is self luminous. It is all pervading. This world is full of it. There is no design other than that. What is there that should be desired by it? Looking at you only, O mind, (people) get agitated. It is like youth who get amorously harassed seeing a queen? Only association with Self will make you beautiful.

~VA. from arrogance you think, being quite stupid â€œI serve (the Self/Ishvara), it is only disstressing for the body and the mind, and not useful at all.

~AS: Only one with limited intelligence thinks "I am helping others (upakaromi) " and then suffers (klizyate). Nothing is useful (na kiJcit upayujyate) for people who are living in the world i.e. are preoccupied by the world.

कर्तुर्_भोगेष्व्_अ.रस्य_एवम्_अर्थे चेद्_अनुवर्तसे ।

तद्_अस्य का.चित्_न_इच्छा_इह तृप्तत्वात्_सर्वदा_एव हि ॥६५॥

kartur_bhogeSv_a.rasya_evam_arthe ced_anuvartase |

tad_asya kA.cit_na_icchA_iha tRptatvAt_sarvadA_eva hi ||65||

kartur_bhogeSv_a.rasya_evam_arthe ced_anuvartase |

tad_asya kA.cit_na_icchA_iha tRptatvAt_sarvadA_eva hi ||65||

kartu:_bhogeSu a.rasya_evam_arthe

cet anuvartase

if you follow/pursue

tad_asya kA.cit_na_icchA_iha

tRptatvAt_sarvadA_eva hi

~vlm.65. Thou art wrong to pursue the objects of sense, for the sake of thy maker and master; because the Lord is independent of all desire, (of the service of others,) being full and satisfied in himself forever.

अकृत्रिम-अवभासेन सर्व.गेन चित्.आत्मना ।

एकेन_एव_इदम्_आपूर्णम् कल्पना_एव_अस्ति न_इतरा ॥६६॥

akRtrima-avabhAsena sarva.gena cit.AtmanA |

ekena_eva_idam_ApUrNam kalpanA_eva_asti na_itarA ||66||

akRtrima-avabhAsena sarva.gena

cit.AtmanA

by conscious self

ekena_eva

only by the one

idam_ApUrNam

is this fullness

kalpanA_eva_asti na_itarA

akRtrima- unfeigned avabhAsa Illumination sarvaga omnipresent cid-AtmanA Consciousness-Self | ekena single eva only idam this ApUrNam filling kalpanA conception eva only asti is netarA not otherwise

~vlm.66. It is by his self-manifestation, and not by act of his exertion of creation, that the omnipresent and omniscient God, fills the whole with his unity, which admits of no duality even in imagination.

एक-अनेक-अवभासेन समस्तेन तद्-आत्मना ।

eka-aneka-avabhAsena samastena tad-AtmanA |

आत्मन्य्_एव_अन्तर्_आत्मा_अन्त: क्रियते किम् किम्_इष्यते ॥६७॥

Atmany_eva_antar_AtmA_anta: kriyate kim kim_iSyate ||67||

eka-aneka-avabhAsena samastena tad-AtmanA x

Atmani_eva_antar_AtmA_anta: kriyate kim kim_iSyate x.

~vlm.67. The one God that manifests himself as many, and that is all by himself, and that comprises the whole within himself, has nothing to want or seek, beside and apart from himself.

~m.64-69. 'I am doing a favour (to Self)' you are perhaps thinking like this. It is pure arrogance and shallowness to think so. You are only afflicting (the Self). Your purposeless existence is of no use. If, on the other hand, you feel that 'I am active for the sake of the Lord who is the enjoyer of every thing' you are mistaken. Lord is always contented. There is nothing in this world that he desires. Consciousness- Self is self luminous. It is all pervading. This world is full of it. There is no design other than that. What is there that should be desired by it? Looking at you only, O mind, (people) get agitated. It is like youth who get amorously harassed seeing a queen? Only association with Self will make you beautiful.

त्वादृशस्य तु दृष्ट्या_एव क्षुब्धता जायते मुधा ।

tvAdRzasya tu dRSTyA_eva kSubdhatA jAyate mudhA |

आलोक्य राज-महिषीम् यूनो_मद.मयीम् तथा ॥६८॥

Alokya rAja-mahiSIm yUno_mada.mayIm tathA ||68||

tvAdRzasya tu dRSTyA_eva

kSubdhatA jAyate mudhA

Alokya rAja-mahiSIm yUno_mada.mayIm tathA

~vlm.68. All this is the magnificence of God, and yet the foolish mind craves after them in vain; as a miserable man longs to have the princely pomp of another, which is displayed before him.

आत्मना सह सम्बद्धम् चेतस् कर्त्रसि सुन्दर ।

AtmanA saha sambaddham cetas kartR_asi sundara |

किम्.तु न_अस्य_असि सम्बन्धि कुसुमस्य यथा फलम् ॥६९॥

kim.tu na_asya_asi sambandhi kusumasya yathA phalam ||69||

AtmanA saha sambaddham cetas

kartR_asi

the Doer you are,

sundara

beautiful,

kim.tu na_asya_asi sambandhi

kusumasya yathA phalam

as the blossom of the fruit

~vlm.69. Thou mayst try to derive the divine blessings, by being intimate with the Divine soul; but there will be no more intimacy between the soul and the mind, than there is between the flower and its fruit (i.e. The fruit which here represents the mind, does not inherit the quality of the flower which is here put for the soul). Gloss.

~sv.69-70 You have no relationship to the self, except as the fragrance to a flower. Relationship exists only between two independent beings of similar nature when they strive to become one.

?Only when a fruit is related with a flower, the fruit will come out.

द्वितीयेन समम् या_एषाम् तत्_तावद्_भवन-एकता ।

dvitIyena samam yA_eSAm tat_tAvad_bhavana-ekatA |

सा सम्बन्ध-गति: प्रोक्ता प्राक्-द्वित्वाद्_अधुना_एकता ॥७०॥

sA sambandha-gati: proktA prAk-dvitvAd_adhunA_ekatA ||70||

dvitIyena - w a couple

samam yA - what is the same

eSAm - this

tat_tAvat – that that much

bhavana-ekatA x

sA sambandha-gati: proktA x

prAk-dvitvAd_AdhunA_ekatA x.

~vlm.70. That is called the intimate relation of two things, when the one agrees in all its properties with the other; which is here wanting in the case of the soul and mind; the first being immortal, calm and quite[~quiet, and the second a mortal and restless thing.

~m.70-72 . When two things are similar, there can be a relationship and can move towards a relationship. Then what were two can become one. But you can not be a reason for such oneness. you are prone to multiple kinds of designs and appear in many forms. You are the cause of sorrows and joys. There must some similarity even partially between two things to have a relationship otherwise one of them will get destroyed (by developing a relationship).

नाना-प्रकार-रचना नाना-रूप-क्रिया-उन्मुखी ।

nAnA-prakAra-racanA nAnA-rUpa-kriyA-unmukhI |

सुख-दु:ख-दशा अ.हेतुर्_भवान्_न_एक-विधा-स्मृता ॥७१॥

sukha-du:kha-dazA a.hetur_bhavAn_na_eka-vidhA-smRtA ||71||

nAnA-prakAra-racanA x

nAnA-rUpa-kriyA-unmukhI x

sukha-du:kha-dazA - state of pleasure/pain

a.hetu: - without cause

bhavAn x

na_eka-vidhA-smRtA x.

~m. But you can not be a reason for such oneness. you are prone to multiple kinds of designs and appear in many forms. You are the cause of sorrows and joys.

~sv.71-73. You, O mind, are ever agitated; and the self is ever at peace. There can thus be no relationship between you two.

~vlm.71. O my mind! thou art not of the same kind with the soul, owing to thy changing appearances and ever changeful occupations, and promptness for multifarious inventions. Thy states of happiness and misery, moreover bespeak thee plainly to be of a different nature, (from thy source of the soul thou art derived from).

सम्बन्ध: समयोर्_दृष्टस्_तथा_अर्ध-समयोर्_अपि । न sambandha: samayor_dRSTas_tathA_ardha-samayor_api |

वि.लक्षणयोश्_च_अन्यस्_तस्मिन्_सति जगत्.त्रये ॥७२॥

na vi.lakSaNayoz_ca_anyas_tasmin_sati jagat.traye ||72||

sambandha: samayo: x

dRSTa: x

tathA_ardha-samayo:_api x

na vilakSaNayo:_ca_anya: x

tasmin_sati jagat.traye – in that existing Triple.World. .

~vlm.72. The relationship of the homogeneous (as of the liquid and curdled milk), as well as of the heterogeneous (as between the milk and water), are quite apparent to sight; but there is no relation betwixt the contraries, (as it is observed in the antagonism of the soul and mind).

~m. There must some similarity even partially between two things to have a relationship otherwise one of them will get destroyed (by developing a relationship).

द्रव्य-अन्तर.गुणा द्रव्याणि_आश्रयन्ति बहून्य्_अलम् ।

dravya-antara.guNA dravyANi_Azrayanti bahUny_alam |

सम्विदश्_च्यवनम् दु:खम् सम्विदो_मा च्युतो भव ॥७३॥

saMvidaz_cyavanam du:kham saMvido_mA cyuto bhava ||73||

dravya-antara.guNA_ dravyANi Azrayanti bahUni alam x

saMvidaz_cyavanam du:kham saMvido_mA cyuto bhava x.

~VA. qualities of objects depend on their materials, so without Cit (not knowing your nature) you get sorrows, so don't deviate from (being) Cit!

~AS: Many properties different from objects get attached to the objects often. One should not fall from the Cit (not lose connection with Cit), since that would be pain! The idea is that the Cit may appear cluttered by many external qualities, but one should not get confused by them.

~jd. <cit> does not appear in the text, but rather <saMvid>.

*AB. ***

~vlm.73. It is true that there are many things, having the qualities of other things, or an assemblage of properties common to others; yet everything has a special identity of its own; and therefore I do beseech thee, not to lose the consciousness of thy identity with that of the soul, whereby thou exposest thyself to misery (i.e. keep in mind thy divine nature).

~m.73. The qualities of a material object depend upon the material (and not on any other thing). If you stay away from truth, you will get destroyed. Do not slip away from it, O mind.

एतावता_एक-ध्यानेन नित्य-ध्यानो_ऽथवा_आत्म-दृक् ।

अ.भावे दु:ख.दस्य_अन्तर्-दृशा दृश्यस्य वस्तुन: ॥७४॥

etAvatA_eka-dhyAnena nitya-dhyAno_'thavA_Atma-dRk |

a.bhAve du:kha.dasya_antar-dRzA dRzyasya vastuna: ||74||

etAvatA_eka-dhyAnena nitya-dhyAno_'thavA_Atma-dRk |

a.bhAve du:kha.dasya_antar-dRzA dRzyasya vastuna: ||74||

etAvatA_eka-dhyAnena

nitya-dhyAno_'thavA_Atma-dRk

a.bhAve du:kha.dasya_antar-dRzA dRzyasya vastuna:

~m.74. To the extent you engage in meditation, the phenomenal world, which is grief-causing, will move out of you and you will be looking inwards. Engage yourself always in meditation and develop a self-perception.

~vlm.74. Therefore employ thyself with intense application to the meditation of the soul; or else thou art doomed to misery, for thy ruminating on the objects of the visible world, in thy internal recesses.

~sv.74-83. If, however, you enter into the state of samAdhi or utter equanimity, you will remain firmly established in consciousness, without the distraction of diversity, without the notions of either many or one, and realise that there is but one self, the infinite consciousness, which shines as these countless beings.

सम्कल्प-उन्मुखताम् विद्धि दु:ख.दाम् सम्विदश्_च्युतिम् ।

जडेषु_उपल-भूतेषु मनो-देह-इन्द्रिय-आदिषु ॥७५॥

saMkalpa-unmukhatAm viddhi du:kha.dAm saMvidaz_cyutim |

jaDeSu_upala-bhUteSu mano-deha-indriya-AdiSu ||75||

saMkalpa-unmukhatAm viddhi du:kha.dAm saMvidaz_cyutim |

jaDeSu_upala-bhUteSu mano-deha-indriya-AdiSu ||75||

saMkalpa-unmukhatAm

viddhi

du:kha.dAm saMvidaz_cyutim

jaDeSu_upala-bhUteSu

mano-deha-indriya-AdiSu

~vlm.75. Sliding from consciousness of thyself, and running after the imaginary objects of thy desire, are calculated for thy misery only; therefore forget thyself O man!, to associate with thy mind and the bodily organs, in order to find thy rest in the soul or Samádhi-ecstasy.

~m.75. O Rama, know that it is grief-causing to direct attention towards inconscient things like stones and such and body and mind and such.

कीदृशी कर्तृता चित्त पुष्पम् व्योम्नि कथम् भवेत् ।

kIdRzI kartRtA citta puSpam vyomni katham bhavet |

निरस्त-कलना पङ्के मनन-ध्वंस-रूपिणि ॥७६॥

nirasta-kalanA paGke manana-dhvaMsa-rUpiNi ||76||

kIdRzI kartRtA x

citta x

puSpam vyomni katham bhavet x

nirasta-kalanA x

paGke manana-dhvaMsa-rUpiNi x.

~vlm.76. Whence is this activity (i.e. what is this active principle), since the mind is proved to be a nullity as a skyflower, and to be utterly extinct, with the extinction of its thoughts and desires.

~m.76. How can there be ownership of action for mind? It will be like a flower blooming in the sky. Expel the mud of ideations and fabrications. Destroy all forms of thinking.

न.च_एव_आत्मनि कर्तृत्वम् सम्भवत्य्_अम्बर-अङ्गवत् ।

na.ca_eva_Atmani kartRtvam sambhavaty_ambara-aGgavat |

अयम् केवलम्_आत्मा_एव नाना-अ.नानातया_आत्मनि ॥७७॥

ayam kevalam_AtmA_eva nAnA-a.nAnAtayA_Atmani ||77||

na.ca_eva_Atmani kartRtvam x

sambhavaty_ambara-aGgavat - +

ayam kevalam_AtmA_eva x

nAnA-a.nAnAtayA_Atmani x.

~vlm.77. The soul also is as void of activity, as the Sky is devoid of its parts. It is only the Divine spirit that exhibits itself in various shape within itself.

~m.77. Even Self does not have any responsibility for or ownership of action. Self displays itself as many selves.

स्फुरत्य्_अब्धिर्_इव_अम्भोभि: फेन-बुद्बुद-वीचिभि: ।

आभास-मात्रे सर्वस्मिन्_स्फुरत्य्_अस्मिन्_चिद्.आत्मनि ॥७८॥

sphuraty_abdhir_iva_ambhobhi: phena-budbuda-vIcibhi: |

AbhAsa-mAtre sarvasmin_sphuraty_asmin_cid.Atmani ||78||

sphuraty_abdhir_iva_ambhobhi: phena-budbuda-vIcibhi: |

AbhAsa-mAtre sarvasmin_sphuraty_asmin_cid.Atmani ||78||

sphurati_abdhi:_iva_ambhobhi:

phena-budbuda-vIcibhi:

with foam.bubbling waves

AbhAsa-mAtre sarvasmin_sphurati

asmin_cid.Atmani

in this conscious.self

~vlm.78. It bursts forth in the form of oceans with its own waters, and foams in froths by the billows of its own breathing, It shines in the lustre at all things, by its own light in itself. (So says the Urdu poet: Oleken chamakta hai har rang meh).

~m.78. Sea springs out of itself waves, ripples and foam. Similarly the Self sparkles everything as its reflections (and in its likeness).

द्वितीया न_अस्ति कलना तप्त-अङ्गार_ इव_अम्बुधौ ।

dvitIyA na_asti kalanA tapta-aGgAra_ iva_ambudhau |

कलना-रहिते देवे देहे मनसि वा जडे ॥७९॥

kalanA-rahite deve dehe manasi vA jaDe ||79||

dvitIyA na_asti kalanA – there is no second

tapta-aGgAre iva_ambudhau x

kalanA-rahite deve dehe manasi vA jaDe x.

~vlm.79. There is no other active principle anywhere else, as there is no burning fire brand to be found in the sea; and the inert body, mind and soul (as said and seen before), have no active force in any one of them.

~m.79-80 . There can be no sparks of fire in water. Similarly there can be no second comprehension in the Self other than itself. In a stainless Self there can be no inconscient body or mind. In a perception-free Self, the essential (nature) is beauty only, nothing else. There can be nothing like this or that, auspicious or inauspicious.

सम्वित्-सम्वेद्य-निर्मुक्ता सारम् सुन्दरम् न_इतरत् ।

इदम्_अन्यद्_इदम् न_अन्यच्_छुभम् वा_अ.शुभम्_एव च ॥८०॥

saMvit-saMvedya-nirmuktA sAram sundaram na_itarat |

idam_anyad_idam na_anyac_chubham vA_a.zubham_eva ca ||80||

saMvit-saMvedya-nirmuktA sAram sundaram na_itarat |

idam_anyad_idam na_anyac_chubham vA_a.zubham_eva ca ||80||

saMvit-saMvedya-nirmuktA

sAram sundaram na_itarat

idam_anyat

idam na_anyat

zubham vA_a.zubham_eva ca

~vlm.80. There is nothing essential or more perspicuous, than what we are conscious of in our consciousness; and there is no such thing as this is another or this no other, or this is good or bad, beside the self-evident One.

~m. There can be no sparks of fire in water. Similarly there can be no second comprehension in the Self other than itself. In a stainless Self there can be no inconscient body or mind. In a perception-free Self, the essential (nature) is beauty only, nothing else. There can be nothing like this or that, auspicious or inauspicious.

इत्य्_अ.सत्-कल्पना न_अस्ति यथा नभसि काननम् ।

सम्वेद्य-रहितम् सम्विद्-मात्रम्_एव_इदम्_आततम् ।

तत्र_अयम्_अहम्_अन्यो_ऽयम्_इत्य्_अ.सत्-कलना कथम् ॥८१॥

ity_a.sat-kalpanA na_asti yathA nabhasi kAnanam |

saMvedya-rahitam saMvid-mAtram_eva_idam_Atatam |

tatra_ayam_aham_anyo_'yam_ity_a.sat-kalanA katham ||81||

such an unreal Imagining does not exist

yathA nabhasi kAnanam

like a forest in the sky

saMvedya-rahitam

saMvid-mAtram_eva_idam_Atatam

tatra_ayam_aham_anyo_'yam

iti a.sat-kalanA katham

*KG omits the first line of this triplet.

~vlm.81. It is no unreal ideal, as that of the Elysian gardens in in the sky; it is the subjective consciousness saMvid, and no objective object of consciousness saMvedya, that extends all around us.

~m.81-82 . Thus there is no fiction like nonexistence. It will be like a forest in the sky. Devoid of all sentience, all is wide and expansive truth alone. As such, how can there be any comprehension or contradiction like 'I and something else', in the eternal formless, all-pervading Self? How can anybody write Rigveda in the sky?

अन्.आदिमति नी.रूपे सर्वगे वितत-आत्मनि ।

आरोपयेत्_क: कलनाम्_ऋग्.वेदम् व्योम्नि क: लिखेत् ।८२।

an.Adimati nI.rUpe sarvage vitata-Atmani |

Aropayet_ka: kalanAm_Rg.vedam vyomni ka: likhet |82|

an.Adimati nI.rUpe sarvage vitata-Atmani |

Aropayet_ka: kalanAm_Rg.vedam vyomni ka: likhet |82|

an.Adimati nI.rUpe sarvage vitata-Atmani x

Aropayet_ka: kalanAm x

Rg.vedam vyomni ka: likhet

who writes Rg.veda in the sky?

~vlm.82. Why then entertain the suppositions of "this is I and that is another," in this unsuppositious existence? There can be no distinction whatever of this or that in one unlimited, all extending and undefinable expanse of the soul; and the ascription of any attribute to it, is as the supposition of water in the mirage, or of a writing in the Sky.

नित्योदिते सकल-वस्तु-पदार्थ-सारे संवित्स्थिते भरितनिर्भर-भूरि-दिक्कम् ।

nityodite sakala-vastu-padArtha-sAre saMvitsthite bharitanirbhara-bhUri-dikkam |

आत्मन्य् अ.सत्यम् इव साधु गते अमलत्वात् क्षीणौ सुखासुख-लवौ मम वै स मोह: ॥८३॥

Atmany asatyam iva sAdhu gate_a.malatvAt kSINau sukha.asukha-lavau mama vai sa moha: ||83||

nitya-udite – in the ever-arisen

sakala-vastu-pada.artha-sAre -

whole-real-pada.artha-sAra +

saMvit-sthite - situate in Awareness

bharita-nirbhara-bhUri-dikkam -

m bharita-nirbhara-bhUri-dikka +

Atmani_a.satyam iva - in self like the unreal

sAdhu gate_a.malatvAt x.

kSINau sukha.asukha-lavau x

mama vai sa moha: - mine indeed is the delusion.

~vlm.83. O my honest mind! if thou canst by the purity of thy nature, get thyself freed from the unrealities of the world; and become enlightened with the light of the soul, that fills the whole with its essence, and is the inbeing of all beings, thou shalt verily set me at rest from the uneasiness of my ignorance, and the miseries of this world and this miserable life.

~m.83. Sorrows and joys are my (vIta.havya's) mistakes and confusions. They are now declined due to the purity attained by me. Self is eternal. It is the essence of everything. It is all-pervarding. I have known this truth.

oॐm

DAILY READINGS 7 June

fm5083 2.je07-08 FAREWELL to the Senses .z48

https://www.dropbox.com/s/yt5gs57h5nyit3o/fm5083%202.je07-08%20FAREWELL%20to%20the%20Senses%20.z48.docx?dl=0

fm7091 3.je06-07 StoneWorld - FIRE VISION .z66

https://www.dropbox.com/s/q12bc55x4sc0v7o/fm7091%203.je06-07%20StoneWorld%20-%20FIRE%20VISION%20.z66.docx?dl=0

fm3036 1.je06-08 The ORDER OF BATTLE .z67

https://www.dropbox.com/s/r1emvu1vewvvsit/fm3036%201.je06-08%20The%20ORDER%20OF%20BATTLE%20.z67.docx?dl=0

Group Page

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

Complete YVFiles

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

चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

Wordviewer is a free tool from Microsoft

that permits proper formatting

if you are not a Word user

downloadable at

https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0

fm5082 2.je05-06 The Meditation of vItahavya the Worshipful .z83.docx

Jiva Das

unread,

Jun 6, 2021, 6:27:22 PM6/6/21

to yoga vasishtha

fm5082 2.je05*.*06 The Meditation of vItahavya the Worshipful .z83

https://www.dropbox.com/s/bvw6gc4se739yfu/fm5082%202.je05*.*
06%20The%20Meditation%20of%20vItahavya%20the%20Worshipful%20.z83.docx?dl=0
<https://www.dropbox.com/s/bvw6gc4se739yfu/fm5082%202.je05-06%20The%20Meditation%20of%20vItahavya%20the%20Worshipful%20.z83.docx?dl=0>

*o*ॐ*m*

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

*[image: image not displayed]*

FM.5.82

*The Meditation*

*of*

*VIITAHAVYA THE WORSHIPFUL*

*VASISHTHA THE PLENTIFUL** declared–*

विचार* एवम् विदुषा संवर्तेन कृतः पुरा ।

vicAra* evam viduSA saMvartena kRta: purA |

कथितो मम विन्ध्य*.*अद्रौ तेन_एव विदित*.*आत्मना ॥५।८२।१॥

kathita:_mama vindhya*.*adrau tena_eva vidita*.*AtmanA ||5|82|1||

.

*This is the sort of Enquiry that was once made by*

*the learned Samvarta.Thundercloud*

*which he made.known to me on a peak of the Vindhyaa range*

*. *

vicAra* evam viduSA saMvartena kRta: purA + kathita:_mama vindhya*.*adrau
tena_eva vidita*.*AtmanA

*. *

*VLMitra.1. Vasishtha continued:—It was in this manner that the learned

Samvarta, who had the knowledge of the soul reasoned with himself, and
which he communicated to me on the Vindhyan mountain. (Samvarta is said to
have been the brother of Vrihaspati, both of whom have transmitted to us
two distinct treatises on law, which are still extant).

~m1*.* O Rama, Samvarta, the brother of Brihaspati, made such a type of

inquiry. He himself told me so while he was staying on the Vindhya
mountain....

#*saMvarta *a char. in y5082 • a partic. kind of cloud (abounding in water
and so distinct from the #Avarta आ*.*वर्त which has no water

*jd. *.* vicAra: evam* Such an Enquiry *viduSA saMvartena* by the learned
saMvarta Thundercloud *kRta: purA* was made long ago. *kathit*a:_*mama
vindhya*.**a*drau tena_eva vidita*.**A*tmanA* It was explained to me on a
vindhyA mountain.top by that very knowledgeable soul. *

एताम् दृष्टिम् अवष्टम्भ्य विचार*.*परया धिया ।

etAm dRSTim avaSTambhya vicAra*.*parayA dhiyA |

संसार*.*सागराद् अस्मात् तारतम्येन संतरः ॥५।८२।२॥

saMsAra*.*sAgarAt_asmAt tAratamyena saMtara: ||5|82|2||

.

etAm dRSTim avaSTambhya* Having stopped this sight/vision *

vicAra*.*parayA dhiyA* with the thought that succeeds Enquiry *

saMsAra*.*sAgarAt_AsmAt* over this sam.s*A*ra Sea *

tAratamyena saMtara:* there *

#saMtaram *.**i*nd.*.* or सं*.*तर्/आम् ind. (fr. 2. स्/अम् + त्°) more
together RV.&c. • #taratamatas *.**i*nd.*.* more or less , 87 , 19 ; cf.
tAratamya. • #tAratamyam ("er*.**e*st*.*ness", fr. *.*tara तर and *.*tama तम)

gradation , proportion , difference +

*VLMitra.2. Shut out the world, said he, from your sight, and employ your

understanding to abstract reasoning, inorder to get over the vast ocean of
this world.

अथ_इमाम् अपराम्, राम, शृणु दृष्टिम् पद*.*प्रदाम् ।

atha_imAm aparAm, rAma, zRNu dRSTim pada*.*pradAm |

मुनिना वीतहव्येन यया स्थितम् अशाङ्कितम् ॥५।८२।३॥

muninA vItahavyena yayA sthitam azAGkitam ||5|82|3||

.

atha_imAm aparAm

*so*

*this otherly... *

*Raama**, pay attention! *

zRNu

dRSTim pada*.*pradAm

muninA vItahavyena yayA sthita*m *azAGkitam x

.

*VLMitra.3. Hear me tell you Ráma of another view of things, whereby the
great sage Vita*.*havya gave up the practice of making his offerings to

fire, and remained dauntless in his spiritualistic faith.

*Venk. 3. There is another mode of enquiry which was adopted by the sage
vIta.havya.

*murty. O Rama, Samvarta, the brother of Brihaspati, made such a type of

inquiry. He himself told me so while he was staying on the Vindhya
mountain. And so, you also adopt this attitude with your intelligent mind

and inquire. Thus you shall cross this ocean of 'saMsara'. Now listen to

the way of enlightenment with which sage vIta.havya attained the supreme
state.

****vItahavya, **vIta.havya the Worshipful, who is Worship*.*full, and no
longer needs to worship. He comes to know his name in FM.5.87&c. • MW reads

"one whose offerings are acceptable", I don't see how. • Pur.Encyc. has:

VlTAHAVYA: Another name of King *ekavira, otherwise known as *haihaya. (For

further details see mbh. Adi Parva, Chapter 94, Stanza 58). •• In his def.

of <vItahavya>, MW cites "N. of a ch. of the #vasiSTha*.*rAmAyaNa. "*.*

This is the only mention of yv that I have encountered in MW. Koeln kindly
searched their files and found no other. das....@gmail.com

वीतहव्यो महातेजा विबभ्राम वने पुरा ।

vItahavya:_mahAtejA vi.babhrAma vane purA |

विन्ध्य.शैल*.*दरीर् दीर्घा रविर् मेरु*.*दरीर् इव ॥५।८२।४॥

vindhya.zaila*.*darI:_dIrghA ravi:_meru*.*darI:_iva ||5|82|4||

.

vItahavya.*Viitahavya the Worshipful.*o mahAtejas*.*A vibabhrAma*.xx in *
vana.*woods/forest*.e purA*.** + Vindhya*.zaila.*stony/mountain*.darI
*.cave/hole.**: *dIrgha.*long*.A* ravi*.sun.**: *meru.*Mount.Meru*.darI
*.cave/hole.**: **iva.like/as.if*

*. *

*VLMitra.4. The illustrious Vita*.*havya wandered about the forests in

former times, and then resided in a cave of the Vindhyá mount, which was as
spacious as a cave of Meru under the sun's passage. (The cave of mount Meru
is the Polar circle about which the sun is said to turn; but Sumeru is the
meridian circle on which the sun passes).

*Venk. 4. This sage used to roam the forests in the mountain ranges known
as Vindhyas.

*Murty.4*.*11 In olden days the effulgent sage vIta.havya searched among

the forests of Vindhya for a place to conduct his 'tapas' leading to
samadhi....

अस्मात् क्रियाक्रमाद् घोरात् संसार*.*भ्रम.दायिनः ।

asmAt kriyAkramAt_ghorAt saMsAra*.*bhrama.dAyina: |

आधि.व्याधि*.*मय=आकारात् कालेन_उद्वेगम् आययौ ॥५।८२।५॥

Adhi.vyAdhi*.*maya=AkArAt kAlena_udvegam Ayayau ||5|82|5||

.

*he grew revolted by those rituals,*

*those sam.s*A*ra.delusion=gifts,*

*the boon of affections and infections*

*to trouble a man*

*.*

asmAt kriyA.kramAt ghorAt saMsAra*.*bhrama.dAyina: + Adhi.vyAdhi*.*maya=AkArAt
kAlena_udvegam Ayayau

.

*VLMitra.5. He grew in course of time dissatisfied with the ritual acts,

which serve only to bewilder men, and are causes of diseases and
difficulties to man; (rather than those of their removal).

*Venk. 5*.*6. At one stage, he became totally disenchanted with the affairs

of the world which create delusion: and through the contemplation which is
free from all perverse notions and thoughts, he abandoned the world as a

worn*.*out illusion.

*Murty.4*.*11 ... He became dejected with the ways of the world and his

activities in it which were the cause of physical and mental diseases. He
developed an intense desire to reach the Supreme State through 'Nirvikalpa
samadhi'. With that intention he gave up all his interests in the works of
the world. ...

*Murty.... physical and mental diseases...

निर्विकल्प.समाध्य्*.*अम्श*.*लभ्य*.*उदार*.*परेच्छया ।

nirvikalpa.samAdhi*.*amza*.*labhya*.*udAra*.*para.icchayA |

स* जहार जगज्_जीर्णाम् स्वव्यापर*.*परम्पराम् ॥५।८२।६॥

sa* jahAra jagat_jIrNAm sva.vyApara*.*paramparAm ||5|82|6||

.

*by/with* nirvikalpa*.*samAdhi*.*aMza*.part/bit.*labhya*.*udAra*.*parecchA
*.*ayA + sa jahAra*.* jagat.going\*world* jIrNa*.*Am sva.*Ur.self*.vyApAra.
*occupation/exertion/concern.*parampara*.succession/course.*Am

.

*VLMitra.6. He fixed his aim to the highest object of unalterable

ecstasis—samadhi, and abandoned his cares for the rotten world, in the
course of his conduct in life.

*Venk. 5*.*6. At one stage, he became totally disenchanted with the affairs

of the world which create delusion: and through the contemplation which is
free from all perverse notions and thoughts, he abandoned the world as a

worn*.*out illusion.

*Murty.4*.*11 ... He became dejected with the ways of the world and his

विवेश रम्भारचितम् निजम् पर्ण*.*उटज*.*अन्तरम् ।

viveza rambhAracitam nijam parNa*.*uTaja*.*antaram |

कृत*.*गौरम् सु.सौगन्ध्य*.*मलि*.*नीलम् इव_उत्पलम् ॥५।८२।७॥

kRta*.*gauram su.saugandhya*.*mali*.*nIlam iva_utpalam ||5|82|7||

.

viveza*.* rambhAracita*.*m nija.*inborn/native/natural*.m parNa*.leaf.*uTaja
*.*antara*.**within/internal*.m + kRta.*done/made*.gaura.*white/yellow*.m

su*..much/well*.saugandhya*.*mali*.*nIla*.*m iva.*like/as.if* *utpala.m* *.*
blossom of the blue lotus.m

.

*VLMitra.7. He built a hut of leaves with the branches of plaintain trees;

strewed it with black stones, and perfumed it with fragrant earth.

*Murty.4*.*11 ... He built a hermitage with banana pillars and decorated it
with white flowers....

*Venk. He entered his hermitage, seated himself in the lotus posture and
remained firm like a mountain*.*peak. Having withdrawn the senses and

having turned the attention of the mind upon itself, he began to
contemplate as follows:

तत्र_आसने समे शुद्धे svAस्तीर्न*.*हरिण*.*अजिने ।

tatra_Asane same zuddhe su.AstIrna*.*hariNa*.*ajine |

वि.शश्राम*.*अचले शान्ते वीत*.*वर्ष* इव अम्बुदः ॥५।८२।८॥

vi.zazrAma*.*acale zAnte vIta*.*varSa* iva_ambuda: ||5|82|8||

.

tatra.*there whin* Asana*.seat/posture*.e sama*.same/equal.*e zuddha
*.pure/clear*.e

su*..much/well*.AstIrna*.strewed, spread, covered*.hariNa*.*ajina*.*e +
vizazrAma*.xx whin* acala*.unstirring\mountain*.e zAnta.*quieted.*e vIta*.*
varSa.*year/Rain* iva.*like/as.if* ambuda.*raincloud*:

.

*VLMitra.8. He spread in it his seat of deer's skin, serving as a pure

paillasse for holy saints; and sat still upon it as a rainless cloud in the
clear firmamant.

*Murty. He entered that and took rest on a deer skin (to relieve himself of

the tiresomeness of the long search for a suitable place). After that he
sat erect in a lotus posture. In that he looked like a small hill....

*Venk. He entered his hermitage, seated himself in the lotus posture and
remained firm like a mountain*.*peak. Having withdrawn the senses and

having turned the attention of the mind upon itself, he began to
contemplate as follows:

बद्ध.पद्मासनस् तस्थौ पार्ष्ण्योर् अधिकार*.*अङ्गुलिः ।

baddha.padmAsana:_tasthau pArSNyo:_adhikAra*.*aGguli: |

शृङ्गवच्_छान्त*.*चलनम् अतिष्ठत् स्पष्ट*.*कन्धरम् ॥५।८२।९॥

zRGgavat_zAnta*.*calanam atiSThat spaSTa*.*kandharam ||5|82|9||

.

baddha.padmAsana: *the Bound.Lotus posture . *tasthau*. *pArSNI*.*yo*: *
adhikAra*.*aGguli*.*: + zRGga*.like.*vat zAnta.*quieted.*calana*.*m atiSThat
*.remained/rested* spaSTa*.*kandhara*.*m

.

*VLMitra.9. He sat there in the posture of padmásana with his legs crossed

upon one another, and held his heels with the fingers of both his hands,
and remained with his uplifted head, like the fast and fixed peak of a
mountain summit.

*Murty. After that he sat erect in a lotus posture. In that he looked like
a small hill....

*Venk. He entered his hermitage, seated himself in the lotus posture and
remained firm like a mountain*.*peak. Having withdrawn the senses and

having turned the attention of the mind upon itself, he began to
contemplate as follows:

स* जहार अलम् आलोकाद्_दिग्*.*विकीर्णम् मनः शनैः ।

sa:_jahAra_alam AlokAt_dik*.*vikIrNam mana: zanai: |

विशन्_मेरु*.*दरीम् सायम् मुनिर्_भास* इव_उत्करम् ॥५।८२।१०॥

vizat_meru*.*darIm sAyam muni:_bhAsa* iva_utkaram ||5|82|10||

.

sas.*that* jahAra*.xx* alam.*enuf/rather* Aloka*.light.*At dik
*.direction/place*.vikIrNa*.*m manas.*Mind* zanais.*quietly, gently,
gradually * + vizat*.xx *meru.*Mount.Meru*.darI*.cave/hole*.m sAyam*.*

*Muni*.: bhAsa.*light, brightness** iva.*like/as.if* utkara*.rubbish\spray*
.m

*. *

*VLMitra.10. He closed his eyesight from looking upon the surrounding

objects, and pent up his mind in his bosom, as the descending sun confines
his beams in the hollow caves of Meru.

*Murty.4*.*11 ... Just like sun who withdraws his rays into himself at the

time of setting, he slowly withdrew his rays into himself at the time of
setting, he slowly withdrew his mind from all the sense borne phenomena,
through appropriate methods...

*Venk. He entered his hermitage, seated himself in the lotus posture and
remained firm like a mountain*.*peak...

बाह्यान् आभ्यन्तरांश् चैव स्पर्शान् परिजहत् क्रमात् ।

bAhyAn AbhyantarAn_ca_eva sparzAn pari.jahat kramAt |

इदम् आकलयाम्.आस मनसा विगत*.*एनसा ॥५।८२।११॥

idam AkalayAm.Asa manasA vigata*.*enasA ||5|82|11||

.

*thm *bAhya*.outer/external.*An abhyantara.*internal/within.*An ca.
*also/and* eva.*very**/only/indeed* sparza*.*An parijahat*.*
kramAt*.gradually/consecutively
* + idam.*this.there* AkalayAmAsa*.xx by/with* manas.*Mind*.A vigata*.*enas
*.sin/evil.*A

.

*VLMitra.11. Then having stopped the course of his internal and external

senses, he thus revolved in his mind, which was free from sin and guile.

*Murty. Just like sun who withdraws his rays into himself at the time of

setting, he slowly withdrew his rays into himself at the time of setting,
he slowly withdrew his mind from all the sense borne phenomena, through
appropriate methods. Soon his mind became free and pure. Then he started
musing like thus.

*Venk. He entered his hermitage, seated himself in the lotus posture and
remained firm like a mountain*.*peak. Having withdrawn the senses and

having turned the attention of the mind upon itself, he began to
contemplate as follows:

अहो नु चञ्चलम् इदम् प्रत्याहृतम् अपि क्षणात् ।

aho nu caJcalam idam pratyAhRtam api kSaNAt |

न मनः स्थैर्यम् आयाति तरङ्ग*.*प्रौढ*.*पर्णवत् ॥५।८२।१२॥

na mana: sthairyam AyAti taraGga*.*prauDha*.*parNavat ||5|82|12||

.

*but O this constant stirring*

:

*tho withdrawn from it for a moment*

*Mind does not get settled*

:

*it's like a surging wave*

*.*

*VLMitra. ... though I have restrained my outer organs ....

*Murty.... In spite of great effort to control this mind ....

*Venk. Even if it is introverted, it does not remain steady ....

* "restrained" – pratyAhRta, having practiced pratyAhAra (withdrawal from
the senses)

.

aho.*Oh.yes* nu.*now* caJcala*.stirring.*m idam.*this.there* pratyAhRta
*.withdrawn.*m api.*tho/even* kSaNAt.*suddenly/in.a.moment* + na.*no/not*
manas.*Mind* sthairya*.*m AyAti.*coming.forth* taraGga.*wave*.prauDha*.*
parNa*.leaf.like.*vat * .*

*. *

चक्षुरादिभिर्_उद्दामै रूपैर्_आहित*.*सम्भ्रमैः ।

cakSu:*.*Adibh*i:_*uddAmai:*_rUpa*i:_*Ahita*.*sambhramai: |

यस्मान्_निवार्यते तस्मिन् प्रोन्मत्त* इव धावति ॥५।८२।१३॥

yasmAt_nivAryate tasmin pra.unmatta* iva dhAvati ||5|82|13||

.

* note how visarga is lost in uddamair_rUpa = uddamai rUpa.

this surely indicates the impossibility of pronouncing visarga as "huh".

visarga is a scarcely uttered "s", the breath slipping between tongue and
palate.

*VLMitra.13. It impels the external organs (as a charioteer drives his

horses), and is propelled by them in tarn to their different objects, as a
juggler tosses about and flings up and down his play balls.

*Murty.12*.*16 . Oh, what a fickle one is this mind ? In spite of great

effort to control, this mind is unstable like a leaf floating on waves. It
is dancing like a ball hit by legs, called mind, which is roaming around
worldly phenomena prompted by senses. This mind is taking on fresh sense
prompted movements even after rejecting the (old) movements. It is running
after those movements which are prevented with effort. It jumps from pot to
fabric and from fabric to a cart at a racy speed. This mind is chasing and
moving among worldly purposes like a monkey which jumps from branch to
branch. I shall now contemplate about the five doors, like eyes etc.

*Venk. 12*.*13. How fickle is my mind! Even if it is introverted, it does

not remain steady but gets agitated in a moment like the surface of the
ocean. Tied to the senses (like the sight) it bounces again and again like
a ball.

त्यजद्_एव अनुगृह्णाति वृत्ति*.*इन्द्रिय*.*वर्धिताः ।

tyajat_eva_anugRhNAti vRtti*.*indriya*.*vardhitA: |

यस्माद्_निवार्यते तस्मिन् प्रोन्मत्त* इव धावति ॥५।८२।१४॥

yasmAt_nivAryate tasmin pra.unmatta* iva dhAvati ||5|82|14||

.

tyajant*.abandoning* eva.*very**/only/indeed* anugRhNAti*.* vRtti*.*indriya.
*organ*.vardhita*.*A: yasmAt.*from.which* nivAryate*.* tasmin.*then/there*
pronmatta*.dead.drunk.* iva.*like/as.if* dhAvati.*running.to
<http://running.to>*

.

*VLMitra.14. Though I refrain from the exercise of my external [~

verifyfaculties,

yet it pursues them with eagerness, and runs towards the objects from which
I try to stop its course.

*Murty.12*.*16 . Oh, what a fickle one is this mind ? In spite of great

*Venk. 14. Having been nourished by the senses, the mind grasps the very

objects it has given up; and like a demented person, it runs after the very
things from which it has been restrained.

घटात् पटम् उपायाति पटाच्_छकटम् उत्कटम् ।

ghaTAt paTam upAyAti paTAt_zakaTam utkaTam |

चित्तम् अर्थेषु चरति पादपेष्व्_इव मर्कटः ॥५।८२।१५॥

cittam artheSu carati pAdapeSu_iva markaTa: ||5|82|15||

.

ghaTa*.*At paTa.*cloth/screen*.m upAyAti*.* paTa.*cloth/screen*.At zakaTa*.*m
utkaTa*.*m + citta.*affected.thott*.m artha.*purpose/meaning/thing.*eSu
carati*.xx * wh*in* pAdapa*.foot.drinker.tree.s*.eSu iva.*like/as.if*
markaTa*.*:

.

*VLMitra.15. It turns from this object to that, as they say from the pot to

the picture and from that to the chariot: (ghata, pata and sakata): and in
this manner the mind roves about the objects of sense, as a monkey leaps
from branch to branch of a tree.

*Murty.12*.*16 . Oh, what a fickle one is this mind ? In spite of great

*Venk. 15 It jumps from one object to the other like a monkey.

पञ्च*.*द्वाराणि मनसश्_चक्षुर्.आदीन्य् अमून्य् अलम् ।

paJca*.*dvArANi manasa:_cakSu:_AdIni_amUni_alam |

दग्ध*.*इन्द्रिय*.*अभिधानानि तावद् आलोकयाम्य् अहम् ॥५।८२।१६॥

dagdha*.*indriya*.*abhidhAnAni tAvat_AlokayAmi_aham ||5|82|16||

.

paJca*.*dvArANi manasa:* . 5 doorways of Mind *

cakSu: AdIni* . seeing and the rest *

amUni_alam* . these sufficiently + *

dagdha.*burned*.indriya.*organ*.abhidhAna*.*Ani tAvat.*that.much* AlokayAmi*.xx
*aham.*I*

.

*VLMitra.16. Let me now consider the courses of the five external senses

and their organs, which serve as so many passages for the mind.

*Murty.12*.*16 .... I shall now contemplate about the five doors, like eyes
etc.

*Venk. 16. I shall now consider the character of the five senses through

which the mind thus gets distracted.

हे हे हत*.*इन्द्रिय*.*गणाः किम् मे बोधाय न_इह वः ।

he he hata*.*indriya*.*gaNA: kim me bodhAya na_iha va: |

वेला*.*विलुलित*.*अम्बूनाम् अब्धीनाम् इव पञ्चालाः ॥५।८२।१७॥

velA*.*vilulita*.*ambUnAm abdhInAm iva paJcAlA: ||5|82|17||

.

he he* O O *

hata*.gone/destroyed.*indriya.*organ*.gaNa.*herd/classes.*A: kim.
*??/what/why* me.*@ me unto* bodha*.Realization.*Aya na.*no/not* iha.*here*/
*in.this.world* va:*.*

*of the *velA*.*vilulita*.*ambu.*water**.s.*nAm *of* abdhi.*sea.as
<http://sea.as>*.nA*m *iva* . as of the oceans *caJcAlA: *.** trembling*

*. *

*VLMitra.17. O my wicked and wretched senses, how shall I counsel to call

you to your good sense, when you are so senseless as to roll on restlessly
like the billows of waters in the sea.

*Murty.17*.*25. O senses, who are struck and smitten, you are fickle and

unstable like waves in a sea. Are you not interested in my enlightenment?
You are unstable and are full of fickleness. ...

*Venk. 17*.*18. O senses, has the time not yet arrived for you all to
attain self*.*knowledge? Do you not remember the sorrow that followed your

pursuit of pleasure? Then, give up this vain excitement.

मा कुरुध्वम् अनर्थाय चापलम् चपल*.*आशयाः ।

mA kurudhvam anarthAya cApalam capala*.*AzayA: |

स्मरता*.*आनीत=वृत्तीनो दुःख*.*जालानि भूरिशः ॥५।८२।१८॥

smaratA*.*AnIta=vRttIna:_du:kha*.*jAlAni bhUriza: ||5|82|18||

.

mA kurudhvam anarthAya cApalam *dont get involved in useless things *

capala*.*AzayA:

smaratA*.*AnIta=vRttIna:

du:kha*.*jAlAni bhUriza:

.

*VLMitra.18. Do not now disturb me any more with your fickleness, for I

well remember to what trains of difficulties I have been all along exposed
by your inconstancy.

*murty. Do not hurt. Do not cause catastrophes. Remember your sorrowful

movements and activities all the time. You bring phenomena into a mind
saturated with them...

*Venk. 17*.*18. O senses, has the time not yet arrived for you all to
attain self*.*knowledge? Do you not remember the sorrow that followed your

pursuit of pleasure? Then, give up this vain excitement.

रूपाणि मनसो यूयम् जडा* एव किल अधमाः ।

rUpANi manasa:_yUyam jaDA* eva kila_adhamA: |

जडे तु_उत्सिक्तता व्यर्थम् मृगतृष्णा_इव वल्गति ॥५।८२।१९॥

jaDe tu_utsiktatA vyartham mRgatRSNA_iva valgati ||5|82|19||

.

rUpa.*form*.Ni manas.*Mind*.a: yUyam*.xx *jaDa.*inert.*A.: eva.*very*
*/only/indeed* kila.*surely* adhamA*.*.:* + whin *jaDa.*inert.*.e tu.
*but/however* utsikta*.*tA.*ness* vyartham.*uselessly/worthlessly*
mRgatRSNA.*mirage* iva.*like/as.if* valgati*.xx*

.

*VLMitra.19. What are ye O my organs, but passages (to conduct the outer

sensations) to the inner mind, and are dull and base of yourselves, and no
better than the billows of the sea and the water in the mirage.

*Murty. O senses, who are struck and smitten, you are fickle and unstable

*Venk. 19*.*24. (paraphrase) Truly, you are inert and insentient: you are

the avenue through which the mind flows out to reach objective experience.
I am your Lord, I am consciousness and I alone do all these as the pure
intelligence. You, O senses, are false. There is no connection whatsoever
between you and the consciousness which is the self.

*VidyA. you, senses, are (imaginary) modifications of the mind, you are

inert and low, you are like raised (waves), in your stupidity the mind runs
after useless illusions.

*AvinashS: I suggest the second line as: In a senseless object (jaDa )

movements (utsiktatA) arise like a mirage but they are of no consequence
(vyartham). The word jaDa may be also taken as jala to make the imagery
more vivid.

असार*.*आत्म.स्वरूपानाम् अनालोकवती सदा ।

asAra*.*Atma.svarUpAnAm anAlokavatI sadA |

अन्धानाम् उद्धतिर्या_इयम् सा दृश्याय_एव जायते ॥५।८२।२०॥

andhAnAm uddhati:_yA_iyam sA dRzyAya_eva jAyate ||5|82|20||

.

*of the *asAra*.*Atma.*self*.svarUpa.*nature.s.*AnAm anAloka*.*vatI sadA.
*always*/*ever + of the *andha.*blind.s*.AnAm uddhati*.*: yAs.*who/which*
iyam*.this.here\Earth* sA.*it .f.. unto* dRzya.*percept/seen.object.*Aya
eva.*very**/only/indeed* jAyate*.* * .*

*. *

*VLMitra.20. Ye senses that are unsubstantial in your forms, and without

any spiritual light in you; your efforts are as those of blind men only to
fall into the pit.

*Murty. You are swelling like mirages. You are unable to recognize and

realize the essential nature of Self. You are moving like a blind person. I
am the lord, the consciousness Self. I am doing everything with a sense of
witness. Why are you, who are already smitten, unnecessarily getting
agitated? You are unreal and nonexisitent. You are leaping around inside me

in an illusory manner, like a rope*.*snake illusion. There is no

relationship between heaven and nether world. Similarly there is no

relationship between the all*.*knowing Self and unenlightened eyes and such

senses. The transcendent Self stays away from senses, like a pilgrim who
avoids serpents and like a brahmin who stays away from low caste people.
Sun stays away (from the world) even though he does the duties of the day.
You are unnecessarily bewildered and perplexed in spite of the nearness of

consciousness*.**e*xistence to you.

*Venk. 19*.*24. (paraphrase) Truly, you are inert and insentient: you are

##han *.*> #uddhan *.*> #*uddhati .* f. a stroke , shaking *•* elevation ;
pride , haugtiness L.

##han *.* #*uddhan . *With *ud, #han which has one of its primary meanings
"to move", comes to mean "to move in an uncontrolled manner", "to jolt",
"to strut" and thence "to behave haughtily or insolently". We have this
sense in <andhAnAm uddhati: yA_iyam sA dRzyAya_eva jAyate> fm5082.020.
uddhati means auddhatya, ucchRnkhalala, "unrestrained behaviour" and
consequently "audacity". #*parahan* yields the sense of "deformed",
"disfigured" "stained" as in <zubha*.*azubha*.*prasara*.*parAhata.AkRtau
... manasi> fm4042.052. Elsewhere parAhata means "contradicted", parA means
"away", "off" and implies "separation". This is crystal.clear in the word
parAga meaning (pollen) which separates from the flower and drops down
(parAgacchati). Here awayness stands for thoroughness. At two places in the
yoga.vAsiSTha #upahan has the past participle form of #upahata. The meaning
however differs in both. While at one place it means "overpowered or "under
the impact of”, at another place it means, "withered off" or "fallen off"
or "disappeared". saMsAra*.*madirA sA_iyam a*.*vidyA_iti ucyate budhai:
||5|82|39|| anayA_upahata: loka: kalyANam na_adhigacchati | fm4021.039*.*040;
puNya*.*kSaya*.*anusaMdhAnAt ... papAta_upahata*.*AkRti: || fm4008.015.

चिदात्मा, भगवान्, सर्वम् साक्षित्वेन करोम्य् अहम् ।

cit.AtmA, bhagavAn, sarvam sAkSitva.ina karomi_aham |

हत.इन्द्रिय.गणा* यूयम् किम् निरर्थकम् आकुलाः ॥५।८२।२१॥

hata.indriya.gaNA* yUyam kim nirarthakam AkulA: ||5|82|21||

.

*cit.*AtmA, *Lord.Bhagavan*,* s*arvam

sAkSitva.ina karom*i_a*ham

hata*.**i*ndriya*.*gaNA yUyam

kim nirarthaka*m *AkulA:

.

*VLMitra.21. It is the intellectual soul only, that witnesseth the objects

of sense, it is in vain that ye are busy without the soul.

*Murty. O senses, who are struck and smitten, you are fickle and unstable

like waves in a sea. Are you not interested in my enlightenment? You are
unstable and are full of fickleness. Do not hurt. Do not cause
catastrophes. Remember your sorrowful movements and activities all the
time. You bring phenomena into a mind saturated with them. What is the use
of pouring water over waves of water? You are swelling like mirages. You
are unable to recognize and realize the essential nature of Self. You are
moving like a blind person. I am the lord, the consciousness Self. I am
doing everything with a sense of witness. Why are you, who are already
smitten, unnecessarily getting agitated? You are unreal and nonexisitent.

You are leaping around inside me in an illusory manner, like a rope*.*snake

illusion. There is no relationship between heaven and nether world.

Similarly there is no relationship between the all*.*knowing Self and

unenlightened eyes and such senses. The transcendent Self stays away from
senses, like a pilgrim who avoids serpents and like a brahmin who stays
away from low caste people. Sun stays away (from the world) even though he
does the duties of the day. You are unnecessarily bewildered and perplexed

in spite of the nearness of consciousness*.**e*xistence to you.

*Venk. 19*.*24. (paraphrase) Truly, you are inert and insentient: you are

मिथ्या_एव मे विवल्गन्ति नीरूपा* नयनादयः ।

mithyA_eva me vi.valganti nI.rUpA: nayana.Adaya: |

अलात.चक्र.प्रतिमाः सर्प.रज्जु.भ्रम.उपमाः ॥५।८२।२२॥

alAta.cakra.pratimA: sarpa.rajju.bhrama.upamA: ||5|82|22||

.

mithyA.*false* eva.*very**/only/indeed* me.*@ me* vivalgant*.*i nIrUpa*.*A:
nayana*.*Adaya: *+* alAta*.*cakra.*wheel/circle*.pratima*.*A: sarpa.
*snake/serpent*.rajju*.*bhrama.*delusive/wandering*.upama.*like*.A:

*. *

*VLMitra.22. It is in vain for the organs of sense, to display themselves

to view, like the twirling of a firebrand and the appearance of a snake in
the rope; since they have no essence of their own, and are of no use
without the soul.

*Murty. Why are you, who are already smitten, unnecessarily getting

agitated? You are unreal and nonexisitent. You are leaping around inside me

in an illusory manner, like a rope*.*snake illusion.

तेन_आत्मना बहु*.*ज्ञेन निर्ज्ञाताश्_चक्षुर्.आदयः ।

tena_AtmanA bahu*.*jJena nirjJAtA:_cakSu:.Adaya: |

मनाग् अपि न सम्बन्धो_द्यु.पाताल*.*तल=अद्रिवत् ॥५।८२।२३॥

manAk_api na sambandha:_dyu.pAtAla*.*tala=adrivat ||5|82|23||

.

tena.*thereby/therewith* *.* Atmana:.*@ self by/with* bahu*.much/many.*jJa.
*Knowing*.ena nirjJAta*.*A: *those* cakSus*.eyes.&c..*Adaya:

manAk.*little/bit* api.*tho/even* na.*no/not* sambandha.
*connexion/relationship*.:

dyu*.Heaven.*pAtAla*.Netherworld/Hell.*tala*.*adri*.mountain.like.*vat

.

*VLMitra.23. The all knowing soul knows well the eyes and ears, though none

of these organs knows the internal soul, and is as far from it, as the
heaven and hell asunder.

*Murty.There is no relationship between heaven and nether world. Similarly
there is no relationship between the all*.*knowing Self and unenlightened
eyes and such senses....

*Venk. 19*.*24. (paraphrase) ... There is no connection whatsoever between

you and the consciousness which is the self.

*VidyA. here the comparison (or uncomparability) is between heaven's floor

and hell's mountain or there are two comparisons heaven and hell, valley
and mountain?

*AvinashS: I think the comparison is between the sky (or heaven) and a

mountain in hell (pAtAla). The idea is both are considered "high" but they
have no connction they are very distinct! BTW, we need a different
translation for pAtAla. It is not the usual concept of punitive hell,
although there are parts of hell down there. In puranas, some of these
nether worlds are described as more prosperous than the heavens! May be
nether world is a better choice. The astronomers seem to describe as simply
the southern hemisphere!

भीतः पान्थ* इव अहिभ्यः पुक्कसेभ्य* इव द्विजः ।

bhIta: pAntha* iva_ahibhya: pukkasebhya* iva dvija: |

दूरे तिष्ठति चिन्मात्रम् इन्द्रियेभ्यस्_त्व् अनामयम् ॥५।८२।२४॥

dUre tiSThati cit.mAtram indriyebhya:_tu_anAmayam ||5|82|24||

.

*VLMitra.24. As the wayfarer is afraid of snakes, and the twice born

Brahmans are in dread of demoniac savages; so the intellect fears and
avoids the company of the senses for its safety, and remains retired from
them for its security.

*Murty. ... The transcendent Self stays away from senses, like a pilgrim

who avoids serpents and like a brahmin who stays away from low caste
people. Sun stays away (from the world) even though he does the duties of
the day. You are unnecessarily bewildered and perplexed in spite of the

nearness of consciousness*.*existence to you.

*Venk. 19*.*24. (paraphrase) .... You, O senses, are false. There is no

connection whatsoever between you and the consciousness which is the self.

.

bhIta.*Fear*: pAntha*.xx *iva.*like/as.if @* ahi*.snake**.s*.bhya: pukkasa*.xx
*ebhya iva.*like/as.if* dvija.*Twiceborn*: *+ *dUre.*faraway* tiSThati.
*remains/rests* cinmAtra.*consciousness.measure*,m indriya.*organ*.ebhya:
tu.*but/however* anAmaya.*unEffective\undecaying*..m

.

##**pukkasa:,* **pulkasa: .* N. of a despised mixed tribe, Gaut. MBh.
(also #pulkaka, BhP.; cf. #paulkasa and #pukkaza); #pukkasI *–f..* the

indigo plant L. ; kalikA or kAlikA, Lex. ~ a racist term used by the Holy

Brahmins for the dark*.*skinned aboriginals, and, by extension, those of

lesser caste, or without caste.

चित् सत्ता*.*मात्रकेण अलम् संक्षोभो भवताम् मिथः ।

cit sattA*.*mAtrakeNa_alam saMkSobha:_bhavatAm mitha: |

तिष्ठति स्वैरम् आदित्ये दिन*.*कार्यवताम् इव ॥५।८२।२५॥

tiSThati svairam Aditye dina*.*kArya.vatAm iva ||5|82|25||

.

cit.*consciousness *sattA.*state of Reality/Realness*.mAtraka.*measurement*.eNa
alam.*enuf/rather* saMkSobha*.*: bhava.*becoming/being.ness.*tAm mithas*.xx*

tiSThati.*remains/rests* svairam*.xx whin* Aditya*.sun*.e *of the *dInA.
*daily*.kArya.*effect.s.*vatAm iva.*like/as.if*

.

*VLMitra.25. Yet the unseen intellect directs the organs of sense, to their

various duties from a distance; as the distant sun directs the discharge,
of the diurnal duties of men on earth, from his situation in heaven.

*Murty.... Sun stays away (from the world) even though he does the duties

of the day. You are unnecessarily bewildered and perplexed in spite of the

nearness of consciousness*.*existence to you.

*Venk. 25*.*26. In the very light of the consciousness which is
non*.*volitional,

you function, even as people perform various actions in the light of the
sun.

चित्त*.*चारण चार्वाक चतुर्दिक्*.*कुक्षि*.*भिक्षुक ।

citta*.*cAraNa cArvAka catur.dik*.*kukSi*.*bhikSuka |

श्वा_इव व्यर्थम् अनर्थाय मा_एवम् विहर हे जगत् ॥५।८२।२६॥

zvA_iva vyartham anarthAya mA_evam vihara he jagat ||5|82|26||

.

citta*.*cAraNa cArvAka catur.dik*.*kukSi*.*bhikSuka + *O *zvA Iva vyartha*m
*anarthAya mA evam vihara he jagat * .*

*. *

*VLMitra.26. O my mind! that art wandering all about like a mendicant, in

order to fill the belly with food; and actest as a chárváka materialist, to
make a god of thy body, and to enslave thyself to its service; do not thus
rove about the world in the vain search of your bane only.

*Venk. 25*.*26. In the very light of the consciousness which is
non*.*volitional,

you function, even as people perform various actions in the light of the
sun.

*Murty.26*.*36 . O mind, O dancer and actor, O Charvaka, the materialist, O

sceptic atheist, O beggar wandering around the four quarters, you are
roaming around this world like a day without purpose and calamitously...

*VidyA. o mind, actor, cArvAka, beggar to fill his empty abdomen, don*'*t

roam the world uselessly in vain as a dog.

*AvinashS: The word cAraNa probably means a wanderer. cArvAka can be

explained as someone who mistakes the body for self.

अहम् चिद्वद्_इति व्यर्थम् असत्या तव वासना ।

aham cit.vat_iti vyartham asatyA tava vAsanA |

अत्यन्त*.*भिन्नयोर् ऐक्यम् नास्ति चिन्.मनसोः शठ ॥५।८२।२७॥

atyanta*.*bhinnayo:_aikyam na_asti cit*.*manaso: zaTha ||5|82|27||

.

aham *cit.*v*at_*iti vyartham

asatyA tava vAsanA

atyanta*.*bhinnayo:

aikyam

na_asti cid*.*manaso:* . is not of Consciousness & Mind *

*shaTha, you Cheat! *

.

*VLMitra.27. It is a false pretension of thine, to think thyself to be as

intelligent as an intelligence or as the intellect itself; you two are too
different in your natures, and cannot agree together.

*Murty.26*.*36 ... 'I am consciousness' such assertion on your part is

untrue, purposeless. It is only a vasana. You are totally different from
the One. There is no relationship of unity between mind, which is
inconscient and consciousness. 'I am living' this assertion by you is also
untrue and of evil import...

*Venk. 27. But do not entertain the false notion, O senses, that 'I am

intelligent', for you are not.

जीवाम्य्_एव अहम् इत्य्_एषा तव अहम्कार*.*दुर्मतिः ।

jIvAmi_eva_aham iti_eSA tava_ahamkAra*.*du:mati: |

मिथ्या_एव जाता दुःखाय न सत्या सत्य*.*वर्जिता ॥५।८२।२८॥

mithyA_eva jAtA du:khAya na satyA satya*.*varjitA ||5|82|28||

.

jIvAm*i_e*va_aham ity eSA tava_ahaMkAra*.*dur.mati:* + *mithyA_eva jAtA
du:khAya na satyA satya*.*varjitA

*. *

*VLMitra.28. It is thy vain boast also, to think thyself to be living, and

to be the life and the ego likewise; because these things belong to the
soul, and thou art entirely devoid of the same.

*Murty.26*.*36 .... There is no relationship of unity between mind, which

is inconscient and consciousness. 'I am living' this assertion by you is
also untrue and of evil import. It shows your egoism....

*Venk. 28*.*29. Even the notion 'I am alive' that you entertain falsely is
conducive only to sorrow.

#*jIva *jIvAmyevAham ~ compare Descartes "I think, therefore I am" with "I
*.*living, therefore I, I live, therefore I am". y5082.028.

अहम्कार*.*उदये सो ऽस्मि_इत्य्_एताम् संरब्धताम् त्यज ।

ahamkAra*.*udaye sa:_asmi_iti_etAm saMrabdhatAm tyaja |

न किम्चिद् अपि मूर्खत्वम् किम् व्यर्थम् तरलायसे ॥५।८२।२९॥

na kimcit_api mUrkhatvam kim vyartham taralAyase ||5|82|29||

.

ahaMkAra*.**u*daye

*"when ahamkAra "I"dentity arises, *

s*a:_a*smi_iti

*that's what I am" *

etAm *saMr*abdhatAm tyaja

na kim*cit*_api mUrkhatvam

kim vyartham taralAyase

*. *

*VLMitra.29. Egoism produces the knowledge of "I am the Ego" which thou art

not; and neither art thou anything except a creature of false imagination,
which it is good for thee to give up at once: (because the mind's eye sees
the fumes of fancy only.)

*Murty.26*.*36 . O mind, O dancer and actor, O Charvaka, the materialist, O

*Venk. 28*.*29. Even the notion 'I am alive' that you entertain falsely is
conducive only to sorrow.

**taralAya – *to tremble +

संवित्*.*चित्त्वम् अनाद्यन्तम् संविदो ऽन्यन्_न विद्यते ।

saMvit*.*cittvam an.Adyantam saMvida:_anyat_na vidyate |

देहे ऽस्मिंस् तद्_महामूर्ख किम् त्वम् स्याश्_चित्त*.*नामकम् ॥५।८२।३०॥

dehe_asmin_tat,_mahAmUrkha, kim tvam syA:_citta*.*nAmakam ||5|82|30||

.

saMvit*.*cittvam an.Adyantam saMvida:_anyat_na vidyate

dehe asmin *in this Body *

tat_mahAmUrkha kim tvam syA:_citta*.*nAmakam

*. *

*VLMitra.30. It is the conscious intellect, which exists without its

beginning and end, and nothing else is existent beside this: what art thou
then in this body, that takest the name of the mind.

*Murty.26*.*36 ... Consciousness is knowledge. It is eternal. There is

nothing other than that. O great fool, who are you in this body bearing the
name 'mind'? ...

*Venk. 30*.*32 There is nothing but consciousness which is beginningless

and endless. O wicked mind, what then are you?

विष*.*पर्यवसाना_इयम् रसायन.वद्_उत्थिता ।

viSa*.*pari.avasAnA_iyam rasAyana.vat_utthitA |

भोक्तृता*कर्तृता*शङ्का बत चित्त मुधा_एव हि ॥५।८२।३१॥

bhoktRtA*kartRtA*zaGkA bata citta mudhA_eva hi ||5|82|31||

.

viSa*.*pari*.*.avasAna*.rest/death\undressed.*A iyam

rasAyana.v*at_*utthitA

bhoktRtAkartRtAzaGkA – fuzzy Â = bhoktRtA~kartRtA~zaGkA / bhoktRtA~kartRtA
*.*azaGkA / bhoktRtA~kartRtA*.*AzaGkA / bhoktRtA*.*akartRtA~zaGkA / bhoktRtA
*.*akartRtA*.*azaGkA / bhoktRtA*.*akartRtA*.*AzaGkA

bata citta mudhA_eva hi

*. *

#*zaGka – *

#*azaGka – *

#*AzaGka – *

*VLMitra.31. The impression of the activity and passivity of the mind is as

wrong, as the belief of poison and nectar to be the one and same thing;
since the two opposites can never meet together.

*Murty.26*.*36 .... Your desire for ownership and enjoyership of works is

wasteful since what is born as nectar turns into poison at the end....

मा_उपहास*.*पदम् गच्छ मूर्ख*.*इन्द्रिय*.*गण*.*आश्रयम् ।

mA_upahAsa*.*padam gaccha mUrkha*.*indriya*.*gaNa*.*Azrayam |

न कर्ता त्वम् न भोक्ता त्वम् जडः असि अन्येन बोध्यसे ॥५।८२।३२॥

na kartA tvam na bhoktA tvam jaDo asi_anyena bodhyase ||5|82|32||

*. *

mA_upahAsa*.*padam gaccha

mUrkha*.**i*ndriya*.*gaNa*.**A*zrayam

na kartA tvam

*you are not a Doer *

na bhoktA tvam

*nor an Enjoyer are you *

jaDa: asi_anyena bodhyase *. *

*VLMitra.32. Do not, therefore thou fool, expose thyself to ridicule, (that

art dependant on the organs of the body); by thinking thyself as both the
active and passive agent, which thou art not; but a mere dull thing as it
is known to all.

*Murty.. Do not become a butt of ridicule depending upon the senses. You

are neither a owner nor an enjoyer. You are inconscient. And so you have to
be tutored by others. What is your relationship with pleasures and how are
pleasures related to you. When, in reality, you have no shape or form, ....

कस्_त्वम् भवसि भोगानाम् के वा भोगा* भवन्ति ते ।

ka:_tvam bhavasi bhogAnAm ke vA bhogA bhavanti te |

जडस्य_आत्मा_एव ते न.अस्ति बन्धु*.*मित्र.आदि तत् कुतः ॥५।८२।३३॥

jaDasya_AtmA_eva te na_asti bandhumitra.Adi tat kuta: ||5|82|33||

.

kas tvam bhavasi bhogAnAm

*who do you become thru pleasures? *

ke vA bhogA bhavanti te

*or what pleasures become for you? *

jaDasya AtmA eva te na asti bandhumitra.Adi tat kutas.*?whence*

.

*VLMitra.33. What is thy relation with enjoyments or theirs with thee, that

thou wishest to have them come to thee? Thou art a dull thing and without
thy soul, canst have no friend or foe to thee.

*Murty.26*.*36 . O mind, O dancer and actor, O Charvaka, the materialist, O

sceptic atheist, O beggar wandering around the four quarters, you are
roaming around this world like a day without purpose and calamitously. 'I
am consciousness' such assertion on your part is untrue, purposeless. It is
only a vasana. You are totally different from the One. There is no
relationship of unity between mind, which is inconscient and consciousness.
'I am living' this assertion by you is also untrue and of evil import. It
shows your egoism. It is born of an illusion and so will cause grief.
Abandon the arrogance that 'I will be there when ego is born.' O fool, you
are really nonexistent. Why wobble purposelessly? Consciousness is
knowledge. It is eternal. There is nothing other than that. O great fool,
who are you in this body bearing the name 'mind'? Your desire for ownership
and enjoyership of works is wasteful since what is born as nectar turns
into poison at the end. Do not become a butt of ridicule depending upon the
senses. You are neither a owner nor an enjoyer. You are inconscient. And so
you have to be tutored by others. What is your relationship with pleasures
and how are pleasures related to you. When, in reality, you have no shape
or form, wherefrom have these relatives arisen? What is inconscient is not
existent. If it exists it will be full of nonexistence. Because in the Self
there can be no knowing, owning, enjoying or any other principle. All are

impossible. If you are a witness*.*consciousness, then you will be the Self

itself. Then you will be deprived of your state as mind which is full of
becomings and nonbecomings. Listen now about the way I will wash off your
illusory nature of ownership and enjoyership.

*Venk. 33*.*35. (paraphrase) The notions that arise in you, viz., 'I am the

doer' and 'I am the enjoyer' which appear to be great rejuvenators, are in
fact deadly poisons. Do not be so deluded, O mind; you are neither the doer
of anything nor are you the experiencer in truth. You are inert and your
intelligence is derived from some other source. How are pleasures related
to you? You yourself do not exist; how do you have relations? If you
realise that 'I am but pure consciousness', then you are indeed the self.
Then how does sorrow arise in you when you are the unlimited and
unconditioned consciousness?

यज्_जडम् तद्*धि नास्त्य्_एव सदेव असत्तया अन्वितम् ।

yat_jaDam tat_hi na_asti_eva sadeva_asattayA_anvitam |

ज्ञत्व*.*कर्तृत्व*.*भोक्तृत्वम् अन्यत्वानाम् असम्भवात् ॥५।८२।३४॥

jJatva*.*kartRtva*.*bhoktRtvam anyatvAnAm asambhavAt ||5|82|34||

.

yat jaDam *for what is inert *

tat_hi na_asti eva *that is not at.all *

sadeva asattayA_anvitam

jJatva*.*kartRtva*.*bhoktRtvam

anyatvAnAm asambhavAt

*. *

*VLMitra.34. The unreal has no existence, and the existence of the mind, is

an unreality as the redness of a crystal. Knowledge, action and passion
belong to the soul only, and are not attributable to the mind.

*Murty.What is your relationship with pleasures and how are pleasures

related to you. When, in reality, you have no shape or form, wherefrom have
these relatives arisen? What is inconscient is not existent. If it exists
it will be full of nonexistence. Because in the Self there can be no
knowing, owning, enjoying or any other principle. All are impossible. If

you are a witness*.*consciousness, then you will be the Self itself. Then

you will be deprived of your state as mind which is full of becomings and
nonbecomings. Listen now about the way I will wash off your illusory nature
of ownership and enjoyership.

*VidyA. that which is inert does not exist, its existence is
unreal.knowership, doership, enjoyership manyatvAnAma*.*sambhavAt (???)

*AvinashS: The line is a big (dvandva) compound of jJtva, vakRtatva,

bhoktRtva, manyatva (nature of thinking/imagining). The form manyatva+AnAm
makes gen. case form. The line states that since these four cannot arise
from sat, they are asat qualities accompanying (superimposed on) sat.

प्रत्यक्*.*चेतन*.*रूpaz_चेत् त्वम् तदा_आत्मा_एव ते वपुः ।

pratyak*.*cetana*.*rUpa:_cet tvam tadA_AtmA_eva te vapu: |

भाव*.*अभाव*.*मयी चित्त*.*सत्ता ते का_इव दुःखदा ॥५।८२।३५॥

bhAva*.*abhAva*.*mayI citta*.*sattA te kA_iva du:khadA ||5|82|35||

.

pratyak*.*cetana*.*rUpa: cet tvam* if you are a unique affective form *

tadA* then *

AtmA_eva te vapu:* only self is your body *

bhAva*.*abhAva*.*mayI citta*.*sattA te kA_iva du:khadA

*. *

*VLMitra.35. If thou beest the eternal Mind, then thou art selfsame with

the eternal soul; but the painful mutability of thy nature, bespeaks thee
to be not the same (immutable, everlasting and imperishable soul).

*Murty. If you are a witness*.*consciousness, then you will be the Self

itself. Then you will be deprived of your state as mind which is full of
becomings and nonbecomings. Listen now about the way I will wash off your
illusory nature of ownership and enjoyership.

यथा कर्तृत्व*.*भोक्तृत्वे मिथ्या_एव अधिगते त्वया ।

yathA kartRtva*.*bhoktRtve mithyA_eva_adhigate tvayA |

मया ते हि प्रमार्ज्यते शृणु युक्त्या कथम् शनैः ॥५।८२।३६॥

mayA te hi pra.mArjyate zRNu yuktyA katham zanai: ||5|82|36||

.

yathA kartRtva*.*bhoktRtve* as doership and enjoyership *

mithyA_eva* merely falsehood *

adhigate tvayA

mayA te hi* by me for you indeed *

pra.mArjyate

zRNu

yuktyA katham zanai:

*. *

*VLMitra.36. Now as thou hast come to be acquainted, with the falsity of

thine action and passion; hear now how I am purged of these impressions, by
my own reasoning as follows.

*Murty.26*.*36 .... Then you will be deprived of your state as mind which

is full of becomings and nonbecomings. Listen now about the way I will wash
off your illusory nature of ownership and enjoyership.

*Venk. 36. O mind, I shall gently bring home to you the truth that you are

indeed neither the doer nor the experiencer.

स्वयम् तावd भवान् एषो जडो न.अस्त्य् अत्र सम्शयः ।

svayam tAvat_bhavAn_eSa:_jaDo na_asti_atra samzaya: |

जडस्य कीदृक् कर्तृत्वम् नृत्यन्ति_इह कथम् शिलाः ॥५।८२।३७॥

jaDasya kIdRk kartRtvam nRtyanti_iha katham zilA: ||5|82|37||

.

svayam *itself *

tAvat *that much is *

bhavAn

eSa: jaDa:

na_asti_atra samzaya:* there is no doub*t a*bout this *

jaDasya* of the inert *

kIdRk kartRtvam *what sort of doership is there *

nRtyanti_iha katham zilA:* how do stones dance*

*? *

*VLMitra.37. That thou art an inert unreality, said I, is a truth beyond

all doubt; and that the activity of an inactive nullity is as false, as the
dancing of the ideal demon or of inert stones.

*Murty.37*.*41 . By your nature you are inconscient. There is no doubt in

this. How can there be ownership of action? It will be like a stone
dancing...

*Venk. 37*.*38. You are indeed inert; how can a statue made of stone dance?

If your intelligence is entirely dependent upon the infinite consciousness,
then may you live long in that realisation.

उपजीव चिरम् तस्माच् छुद्धम् तद्.भागम् ऐश्वरम् ।

upajIva ciram tasmAt*_zuddham tat~bhAgam aizvaram |

जीवसि_इच्छसि हम्सि त्वम् वृथा यासि विवल्गसि ॥५।८२।३८॥

jIvasi_icchasi hamsi tvam vRthA yAsi vi.valgasi ||5|82|38||

.

upajIva ciram tasmAt zuddham tad*.*bhAgam aizvaram jIvasi icchasi hamsi tvam
vRthA yAsi vi.valgasi

*. *

*VLMitra.38. Therefore art thou dependent on the Supreme Spirit for thy

movement: and it is in vain for thee to feign thyself as living or doing
anything by thyself; (being but a puppet player by the power of the
Almighty).

*Murty.37*.*41 ... If you want to really live become pure and take refuge

in the lord. Why suffer the agony of coming and going? If someone does
something with his own power, then it can be said that he has done it....

*AB. upajIvya

क्रियते यत् तु यच्_छक्त्या तत् तेन_एव कृतम् भवेत् ।

kriyate yat tu yat*_zaktyA tat tena_eva kRtam bhavet |

लुनाति दात्रम् पुं.शक्त्या लावकः प्रोच्यते पुमान् ॥५।८२।३९॥

lunAti dAtram pum.zaktyA lAvaka: procyate pumAn ||5|82|39||

.

kriyate ya*t t*u

y*at_z*aktyA

ta*t t*ena_eva kRtam

*that by that alone being done *

bhavet* becomes *

lunAti dAtram pum.zaktyA lAvaka: procyate pumAn

*. *

*VLMitra.39. Whatever is done by the power of another, is ascribed to that

other and not to actor); as the harvest which is reaped by the sickle of
the husband man, is said to be the act of the reaper and not of the
instrument.

*Murty.37*.*41 .. If someone does something with his own power, then it can

be said that he has done it. A sickle is cutting because of the force of
the person holding it. And so that person is cutting, not the sickle. ...

*Venk. 39. However, what is done with the intelligence or the energy of

another, is considered to be done by the latter. The sickle harvests with
the energy of the farmer; and hence the farmer is said to be the harvester.

हन्यते यस् तु यत्_शक्त्या स* तेन_एव हतो भवेत् ।

hanyate ya:_tu yat_zaktyA sa* tena_eva hata:_bhavet |

निहन्ति खड्गः पुम्.शक्त्या हन्ता_एव प्रोच्यते पुमान् ॥५।८२।४०॥

nihanti khaDga: pum.zaktyA hantA_eva procyate pumAn ||5|82|40||

.

hanyate ya:_tu yat* . but whoever kills whomever *zaktyA* . by his power *sa:
tena eva* . he just because of that *hata: bhavet* . becomes slain *

ni.hanti khaDga: pum.zaktyA* . when the killing club is man.powered *

hantA_eva procyate pumAn *– only the man is deemed the killer*

*. *

*VLMitra.40. He who kills one by the instrumentality of another, is

considered the slayer, and not the intermediate means of slanughter; for
nobody upbraids the passive sword with guilt, by exculpation of the
perpetrator.

*Murty. If something is destroyed by someone's power, that someone will

become the killer. Similarly if someone drinks from a pot, he is drinking,
not the pot.

*Venk. 40*.*41. Similarly, though it is the sword that cuts, the man who

wields the sword is the killer.

पीयते यस् तु यच्_छ्क्त्या पीतम् तेन_एव तद्_भवेत् ।

pIyate ya:_tu yat_zaktyA pItam tena_eva tat_bhavet |

पात्रेण पीयते पानम् पाता यस् तु_उच्यते नरः ॥५।८२।४१॥

pAtreNa pIyate pAnam pAtA ya:_tu_ucyate nara: ||5|82|41||

.

pIyate ya:_tu yat* but whoever drinks whatever *

zaktyA* by his power *

pItam tena eva

tat bhavet* that becomes *

pAtreNa pIyate pAnam

pAtA ya:_tu_ucyate nara: *the human is said.to.be <http://said.to.be> the
drinker*

*. *

*VLMitra.41. He who eats and drinks, is said to be the eater and drinker;

and not the plate or cup, which hold the eatables or the drinkables.

*Murty.37*.*41 .... If something is destroyed by someone's power, that

someone will become the killer. Similarly if someone drinks from a pot, he
is drinking, not the pot.

*Venk. 40*.*41. Similarly, though it is the sword that cuts, the man who

wields the sword is the killer.

प्रकृत्या_इव असि सु.जडः समस्त*.*ज्ञेन बोध्यसे ।

prakRtyA_iva_asi su.jaDa: samasta*.*jJena bodhyase |

तेन_आत्मा_एव_आत्मना_आत्मानम् चिनोति_इदम् हि नो* भवत् ॥५।८२।४२॥

tena_AtmA_eva_AtmanA_AtmAnam cinoti_idam hi no* bhavat ||5|82|42||

.

prakRtyA_iva_asi su.jaDa: samasta*.*jJena bodhyase
tena_AtmA_eva_AtmanA_AtmAnam cinoti_idam hi na.u/na: bhavat

*. *

*VLMitra.42. Thou art entirely inactive in thy nature, and art actuated by

the All wise Intellect; therefore it is the soul only that perceives
everything by itself, and not thou ignorant mind (that assumest the title
of the percipient to thee).

*Murty.42*.*46 . O mind, you are inconscient by nature. You are enlightened
by that all*.* knowing, all*.*wise Supreme. Supreme Self has brought this

world out by itself as one of itself. Otherwise you cannot happen.

*Venk. 42*.*48 (paraphrase)You are inert, O mind; your intelligence is

derived from the infinite consciousness.

अनारतम् बोधयति त्वाम् आत्मा परम.ईश्वरः ।

anAratam bodhayati tvAm AtmA parama.Izvara: |

बोधनीया* बुधैर् मूढाः किल_आवृत्ति.शतैर् अपि ॥५।८२।४३॥

bodhanIyA* budhai:_mUDhA: kila_AvRtti.zatai:_api ||5|82|43||

.

anAratam bodhayati tvAm AtmA parama*.*Izvara: *+* bodhanIyA budhair mUDhA:
kila AvRtti*.*zatai: api

*. *

*VLMitra.43. It is the Supreme Soul, that awakens and informs the mind

without intermission; as the ignorant people require to be constantly
guided by their superiors by repeated admonitions.

*Murty.42*.*46 Supreme Lord is relentlessly teaching you in many ways.

Fools have to be taught in multiple ways.

*Venk. 42*.*48 (paraphrase)You are inert, O mind; your intelligence is

आत्म*.*सत्ता_एव बोध*.*एक*.*रूपिणी स्फुरति_इह हि ।

Atma*.*sattA_eva bodha*.*eka*.*rUpiNI sphurati_iha hi |

तया_एव चित्त*.*शब्द*.*अर्ताव् अङ्गी.कृत्य त्वया स्थितम् ॥५।८२।४४॥

tayA_eva citta*.*zabda.arthau_aGgI.kRtya tvayA sthitam ||5|82|44||

.

Atma*.*sattA_eva bodha*.*eka*.*rUpiNI sphurati_iha hi tayA_eva

citta*.*zabda.arthau_aGgI.kRtya *whin Affective meaning to be agreed/OK *

tvayA sthitam

*. *

*VLMitra.44. The essence of the soul is manifest to all in its form of

intelligence, from which the mind derives its power and name for its
existence.

*Murty.42*.*46 You are sparkling because of the power and existence

attribute of Self. You are staying because of the meaning given to the word
'citta'.

*Venk. 42*.*48 (paraphrase)You are inert, O mind; your intelligence is

derived from the infinite consciousness. That self or the infinite
consciousness knows itself by itself, experiences itself in itself by
itself. The Lord endeavours to enlighten you continuously, for the wise
should thus instruct the ignorant in a hundred ways. The light of the self
alone exists as consciousness or intelligence; that itself has come to be
known as the mind. If you realise this truth, you will instantly be
dissolved. O fool, when you are in truth the infinite consciousness, why do
you grieve? That is omnipresent, that is the all: when you realise it, you
become the all. You are not, the body is not: the one infinite
consciousness alone exists and in that homogeneous being the diverse
concepts of 'I' and 'you' appear to exist. If you are the self, then the
self alone exists, not you!

एवम्, चित्त, त्वम् अज्ञानाद्_आत्म*.*शक्तेर् उपागतम् ।

evam, citta, tvam a.jJAnAt_Atma*.*zakte:_upAgatam |

ज्ञाने त्वया विगलितम् तीव्रे हिमम् इव_आतपे ॥५।८२।४५॥

jJAne tvayA vigalitam tIvre himam iva_Atape ||5|82|45||

.

evam citta* so, my Affection, you *

*—out of ignorance of Self.Power—*

tva*m *a.jJAnAt_Atma*.*zakter

upAgatam

jJAne tvayA vigalitam tIvre

*like snow in heat*

*. *

*VLMitra.45. Thus the ignorant mind is produced by some power of the soul,

and remains all along with its ignorance; until it comes to melt away like
snow, under the sunshine of its spiritual knowledge

*Murty.42*.*46 Thus the mindstuff has emerged from the power of Self due to

ignorance. However, you are getting destroyed by knowledge. You are melting
away like snow by hot sunlight. And so, O mind, you are a fool. You are
dead. You are nonexistent from the point of view of self perception. And so
do not create unhappiness by your arogant assertion that you are the Self.

*Venk. 42*.*48 (paraphrase)You are inert, O mind; your intelligence is

तस्माद्_मृतम् त्वम् मूढम् त्वम् न.असि त्वम् परमार्थतः ।

tasmAt_mRtam tvam mUDham tvam na_asi tvam parama.arthata: |

तद्_एव अहम् इति व्यर्थम् अतो मा अस्त्व् असुखाय ते ॥५।८२।४६॥

tat_eva_aham iti vyartham ata:_mA_astu_a.sukhAya te ||5|82|46||

.

tasmAt mRtam tvam mUDham tvam

na_asi tvam *.* *you do not exist *

parama.arthata: *.* *in the higher sense *

tat_eva_aham iti vyartham ato mA_astu_a.sukhAya te

.

*VLMitra.46. Therefore, O my ignorant mind ! that art now dead under the

influence of my knowledge of the soul; do not boast any more of thy being a
particle of thy spiritual origin for thy sorrow only.

*Murty.42*.*46 And so do not create unhappiness by your arogant assertion

that you are the Self.

*Venk. You are not, the body is not: the one infinite consciousness alone

exists and in that homogeneous being the diverse concepts of 'I' and 'you'
appear to exist. If you are the self, then the self alone exists, not you!

असत्या चित्त*.*कलना इन्द्र.जाल*.*लता* इव ।

a.satyA citta*.*kalanA indra.jAla*.*latA:_iva |

विज्ञान*.*मात्रम् एव_इह ब्राह्मम् अङ्गम् विजृम्भितम् ॥५।८२।४७॥

vijJAna*.*mAtram eva_iha brAhmam aGgam vi.jRmbhitam ||5|82|47||

.

a.satyA citta*.*kalanA *.* *it is an unreal affective mentation *

indra.jAla*.*latA iva *.* *like a magical Rainbow Vine *

vijJAna*.*mAtra*m *eva *.* *yet measured in vijJAna.Understanding *

iha brAhma*m *aGgam *.* *is this.here brAhmic body *

vi.jRMbhitam *.* *a projection *

*VLMitra.47. The conception of the entityof the unreal mind, is as false as

the production of a plant by the light of a magic lantern; there is only
that true knowledge which proceeds directly from the Great God. (All else
is error and misconception).

*Murty.47. The fabrication by mind and of mind are untrue. They are like

creepers created by magic. The principle of Self is widely abroad all over
this world.

नर*.*अमर*.*जगद्*.*रूपैर् ब्राह्मी शक्तिर् उदेत्य् अलम् ।

nara*.*amara*.*jagat*.*rUpai:_brAhmI zakti:_udeti_alam |

सामुद्र*.*कण*.*कल्लोल*.*जालैर् वेला_इव वल्गति ॥५।८२।४८॥

sAmudra*.*kaNa*.*kallola*.*jAlai:_velA_iva valgati ||5|82|48||

.

nara*.*amara*.*jagat*.*rUpair *by/with** human.divine.world.forms *

brAhmI

zakti:_udeti_alam *Brahmic power arises soon.enuf *

sAmudra*.*kaNa*.*kallola*.*jAlai*: w ocean.drop.waves.gathered *

velA_iva valgati *the shore as.if dancing. *

.

*VLMitra.48. Know Ráma, these worlds to be no manifestations of Divine

power, but as illusive representation of His intellect (chit and máyá, like
the glittering waves of waters in the sea).

*Murty. Humans, immortal celestials and world forms emerge out of the
prowess of Brahman.

चिन्मयश् चेd भवेर् मूढ तत् तस्मात् परमात् पदात् ।

cit.maya:_cet bhave:_mUDha, tat tasmAt paramAt padAt |

नित्यम् अव्यतिरिक्तम् त्वम् किम् अन्यत् परिशोचसि ॥५।८२।४९॥

nityam a.vyatiriktam tvam kim anyat parizocasi ||5|82|49||

.

cin.maya:_cet

bhave: *.* *you are . *

mUDha

tat tasmAt paramAt padAt

nityam a.vyatiriktam tvam

kim anyat pari.zocasi x

.

#*bhave: . *opt. [1] ac. sg. 2 [bhū_1
<http://sanskrit.inria.fr/DICO/47.html#bhuu#1>]

*AB. he mUDha, tvam Atmatva*.*bodhAc_cin.maya*:_c*e*t_b*have*:_t*a*t t*arhi
cito ... ||

*VLMitra.49. O thou ignorant mind, if thou art full of intelligence as the

Intellect, then there would be no difference of thee from the Supreme one,
nor wouldst thou have any cause of sorrow. (Hence the human mind is not
Divine.)

*Murty.48*.*50 Humans, immortal celestials and world forms emerge out of

the prowess of Brahman. O foolish mind, if you are transcendent, you would
have been constantly united with the Supreme State. If that is true, why
are you grieving for anything else? That Supreme is immanent in all, is

evident in all states of existence. He is all*.*form. Once that state is
gained all is gained.

*Venk. 49*.*56. If you are inert, but different from the self, then you do

not exist either! For the self or the infinite consciousness alone is all;
there is naught else. There is no possibility for the existence of a third
thing, apart from the consciousness and the inert substance.

सर्वगम् सर्व.भावस्थम् सर्व.रूपम् हि तत्पदम् ।

sarva.gam sarva.bhAva*.*stham sarva.rUpam hi tat.padam |

तत्प्राप्तौ सर्वम् एव अज्ञ प्राप्तम् भवति सर्वदा ॥५।८२।५०॥

tat.prAptau sarvam eva,_ajJa, prAptam bhavati sarvadA ||5|82|50||

.

sarvagam

sarva.bhAva*.*stham

sarva.rUpam hi tat.padam

tat.prAptau sarvam eva

ajJa

prAptam bhavati sarvadA

*. *

*VLMitra.50. The Divine mind is all knowing and omnipresent and omniform at

all times; and by the attainment of which one obtains everything.

*Murty.48*.*50 Humans, immortal celestials and world forms emerge out of

evident in all states of existence. He is all*.*form. Once that state is
gained all is gained.

*Venk. 49*.*56. If you are inert, but different from the self, then you do

न त्वम् अस्ति न देहो ऽस्ति ब्रह्मास्ति_इह महत् स्फुरत् ।

na tvam asti na deha:_asti brahmâ_asti_iha mahat sphurat |

अहम्त्वम् इति निःस्पन्दे स्फुरत्य्_आर्तिर् हि कस्य का ॥५।८२।५१॥

ahamtvam iti ni:spande sphurati_Arti:_hi kasya kA ||5|82|51||

.

na tvam asti *there is no "you" *

na deha: asti *there is no Body *

brahmÂ_asti iha mahat sphurat aham.tvam iti ni:spande sphurati_Arti: hi
kasya kA

.

*VLMitra.51. There is no such thing as thou or he, except the Great Brahma,

who is always manifest every where; we have conceptions of ourselves
without any exertion on our parts (which proves a Divinity stirring of
itself in us).

*Venk. 49*.*56. If you are inert, but different from the self, then you do

*Murty.51*.* In fact, neither you nor this body exist. Only that great

Brahman sparkles everywhere in this world. 'You and I' feelings are arising
in that calm, vibrationless Self. If so, where is the grief for anyone?...

आत्मा चेत् त्वम् तद्_आत्मा_एव सर्वगो ऽस्ति_इह न_इतरः ।

AtmA cet tvam tat_AtmA_eva sarvaga:_asti_iha na_itara: |

आत्मनो ऽन्यज्_जडत्वम् चेत् तत्त्वम् न.अस्त्य् अस्ति तद्_वपुः ॥५।८२।५२॥

Atmana:_anyat_jaDatvam cet tattvam na_asti_asti tat_vapu: ||5|82|52||

.

AtmA ce*t t*vam* . self if you *

t*at_*AtmA_eva sarvaga:* . that self indeed is everywhere.going –
*"omnipresent"
is not right

asti_iha na_itara:* . there is here no other *

Atmana: anyat jaDatvam cet

tattvam na_asti* . Thatness is not *

asti tat_vapu: *.** it is that body. *

*VLMitra.52. If thou art the soul, then it is the soul that is everywhere

here and naught besides; but if thou art anything other than the soul, then
thou art nothing, because all nature is the body of the universal soul.

*Murty.51*.* In fact, neither you nor this body exist. Only that great

Brahman sparkles everywhere in this world. 'You and I' feelings are arising
in that calm, vibrationless Self. If so, where is the grief for anyone? If

you are the consciousness*.*Self, it is there everywhere. There is nothing

like inconscience in Self. Everything is Self itself. All the three worlds
are Self. There is nothing other than That. If you are separate from Self,
then you are devoid of the Self principle. How can something that is
nonexistent emerge out of Self. Can anyone be hurt by the horn of a rabbit?

*Venk. 49*.*56. If you are inert, but different from the self, then you do

आत्मा_एव सर्वम् त्रि.जगत् तद् अन्यत् तु न किम्चन ।

AtmA_eva sarvam tri.jagat tat_anyat tu na kimcana |

तत्त्वम् किम् चित्त्वम् आत्मा अन्यद्_यदि तत्त्वम् न किम्चन ॥५।८२।५३॥

tattvam kim cittvam AtmA_anyat_yadi tattvam na kimcana ||5|82|53||

.

AtmA_eva *only the Self *

sarvam tri.jagat *is all this Triple World *

tat_Anyat tu na kim.cana *other than that no*t a*nything *

tattvam kim cittvam AtmA anyat yadi tattvam na kiMcana

.

*VLMitra.53. The triple world is composed of the Divine soul, beside which

there is no existence; therefore if thou art anything thou must be the
soul, or otherwise thou art nothing.

*Murty.51*.* In fact, neither you nor this body exist. Only that great

Brahman sparkles everywhere in this world. 'You and I' feelings are arising
in that calm, vibrationless Self. If so, where is the grief for anyone? If

you are the consciousness*.*Self, it is there everywhere. There is nothing

*Venk. 49*.*56. If you are inert, but different from the self, then you do

अहम् त्व्_इदम् अहम् तन्_म* इति व्यर्थम् किम् ईहसे ।

aham tu_idam aham tat_me iti vyartham kim Ihase |

असद्*.*वपुः किम् स्फुरति शश*.*शृङ्गेण को हतः ॥५।८२।५४॥

a*.*sat*.*vapu: kim sphurati zaza*.*zRGgeNa ka:_hata: ||5|82|54||

.

aham tu_idam* I tho this *aham tat_me* I that for.me <http://for.me> *

iti* so *vyartham.*uselessly/worthlessly* kim.*??/what/why do you wish*
Ihase* . *a.sad*.*vapu: *an unreal body* kim.*??/what/why* sphurati* does
it manifest? *zaza*.*zRGgeNa *by/with the horn of a rabbit who gets hurt?* k
*a:_*hata:

*. *

*VLMitra.54. I am now this (as a boy), and then another (as an old man),

and that these things are mine and those another's, are thoughts that
vainly chase upon the mind; for thou art nothing positive here, and
positivism is as false a theory as the horns of a hare (or rara avis) on
earth.

*Venk. 49*.*56. If you are inert, but different from the self, then you do

तृतीया कलना न.अस्ति चिज्*.*जड~अंश*.*इतरा शठ ।

tRtIyA kalanA na_asti cit*.*jaDa*.*aMza*.*itarA zaTha |

छाय*.*आतपनयोर् _मध्ये तृतीया_इव अनुरञ्जना ॥५।८२।५५॥

chAya*.*Atapanayo:_madhye tRtIyA_iva_anu.raJjanA ||5|82|55||

.

tRtIyA kalanA na_asti

cit*.*jaDa*.*aMza*.*itarA

*zaTha, you Cheat*,

chAya*.*Atapanayo:_madhye

tRtIyA_iva_anu.raJjanA

.

*VLMitra.55. We have no notion of a third thing between the intellect and

the body, to which we can refer the mind, as we have no idea of an
intermediate state betwixt sunlight and shade, (where we may betake us to
rest).

*Venk. If you are inert, but different from the self, then you do not exist

either! For the self or the infinite consciousness alone is all; there is
naught else. There is no possibility for the existence of a third thing,
apart from the consciousness and the inert substance.

सत्य*.*अवलोकनाज् जाते चित्त*.*जाड्य*.*दृशोः क्षये ।

satya*.*avalokanAt_jAte citta*.*jADya*.*dRzo: kSaye |

सम्पद्यते यत् तु तज्.जम् स्व.संवेदन*.*मात्रकम् ॥५।८२।५६॥

sampadyate yat tu taj.jam sva.saMvedana*.*mAtrakam ||5|82|56||

.

satya*.*avalokanAt_jAte citta*.*jADya*.*dRzo: kSaye *+ *sampadyate yat tu
taj.jam sva.saMvedana*.*mAtrakam

*. *

*VLMitra.56. It is that something then, which we get by our sight of (i.e.

by the light of) truth, after the veil of darkness has been removed from
our eyes. It is our consciousness(the product of the light of truth), that
we term the mind.

*Murty.55*.*57 . There is nothing other than consciousness and

inconscience. Can there be anything other third which is between shade and
heat? When truth is perceived this division will die off. Only the Self
remains and you are that Self. And so O mind, you are neither the owner nor
the enjoyer of action. You are Brahman alone. Abandon your foolishness and
become the possesor of Self.

*Venk. 49*.*56. If you are inert, but different from the self, then you do

तेन, मूढ, कर्तृत्वम् न भोक्तृत्वम् तव अपि हि ।

tena mUDha kartRtvam na bhoktRtvam tava_api hi |

तद्_एव असि परम् ब्रह्म त्यज मौर्ख्यम् भव_आत्मवान् ॥५।८२।५७॥

tat_eva_asi param brahma tyaja maurkhyam bhava_AtmavAn ||5|82|57||

.

tena mUDha kartRtvam na bhoktRtvam tava_api hi* + *tat_eva_asi param
brahma tyaja
maurkhyam *don't be fool.ish *bhava AtmavAn *be Self.ish*

*!*

*VLMitra.57. Hence, O foolish mind; thou art no active nor passive agent of
action, but art the sedate self*.*consciousness of Brahma (knowing only "I

am what I am" "Sohamasmi".) Now therefore cast off thy ignorance, and know
thyself as a condition of the very soul.

*Murty.55*.*57 . There is nothing other than consciousness and

*Venk. 57*.*59. Hence, O mind, you are neither the doer nor the

experiencer. You have been used as a channel of instruction by the wise
ones in their communication with the ignorant. But, in fact, that channel
is unreal and inert; the self alone is the reality.

केवलम् ज्ञत्व*.*विषयम् उपदेश.अर्थ*.*सिद्धये ।

kevalam jJatva*.*viSayam upadeza.artha*.*siddhaye |

त्वया करण*.*भूतेन करोत्य्_आत्मा_इति कथ्यते ॥५।८२।५८॥

tvayA karaNa*.*bhUtena karoti_AtmA_iti kathyate ||5|82|58||

.

kevalam jJatva*.*viSayam upadeza.artha*.*siddhaye *+ *tvayA karaNa*.*bhUtena
karoti_AtmA

iti kathyate

.

*VLMitra.58. Truly the mind is represented as an organ of the sense of

perception and action, and the internal instrument of knowing the soul, and
not the soul itself; but this is only by way of explaining the knowable by
something familiar and better known to us, and serving as its Synonym. (As
to see one's unlookable face, by the reflexion of the very face iii the
looking glass; so it is to perceive the invisible soul by its shadow cast
upon the mind. This explains the mention of the mind in the Srutis such as
in the texts.—"It is by means of the mind alone, that the knowledge of the
soul is to be gained," "It is through the mind only, that the soul is to be
seen." And so many other passages).

*Venk. 57*.*59. Hence, O mind, you are neither the doer nor the

experiencer. You have been used as a channel of instruction by the wise
ones in their communication with the ignorant. But, in fact, that channel
is unreal and inert; the self alone is the reality.

असत्.स्वरूपम् करणम् जडम् निर्.अवलम्बनम् ।

asat.svarUpam karaNam jaDam nir.avalambanam |

निःस्पन्दनम् न स्पन्देत कर्तृ.सम्बोधनम् विना ॥५।८२।५९॥

ni:spandanam na spandeta kartR.sambodhanam vinA ||5|82|59||

.

asat*.*svarUpam karaNam jaDam nir.avalambanam ni:spandanam na spandeta kartR
*.*sambodhanam vinA

.

*VLMitra.59. The mind being an unreal instrumentality (as the sight &c),

can have no existence without its support (as the eyes of the sight); nor
can it have any action of its own, without the agency of an actor; (as the
sword of the swordsman). Hence it is false to attribute activity or
sensibility to it.

*Venk. 57*.*59. Hence, O mind, you are neither the doer nor the

experiencer. You have been used as a channel of instruction by the wise
ones in their communication with the ignorant. But, in fact, that channel
is unreal and inert; the self alone is the reality.

*Murty.58*.*63 . You are created to teach and make people aware of

knowledge. You are an instrument. How can mind, which is vibrationless,
nonexistent, and inconscient perform works without some kind of prompting
by the real owner of works and action? Without a owner, the instrument
cannot get power for doing something. A sickle cannot cut without the owner
of sickle. The power to cut and kill are lodged in the swordsman and not in
the sword. And so, O my friend mind, you are not the actor nor owner of
action. Do not purposelessly worry. It is not proper to grieve about
natural works for the sake of others. You must grieve for another
inconscient thing. not for a conscient one. Lord Iswara is unlike you. He
has no use for anything that is done or not done in this world.

अकर्तुः करणस्य अस्य शक्तिः काचिन्_न विद्यते ।

akartu: karaNasya_asya zakti: kA.cit_na vidyate |

दात्रस्य लावक.अभावे कर्तुम् किम् इव शक्तता ॥५।८२।६०॥

dAtrasya lAvaka.a.bhAve kartum kim iva zaktatA ||5|82|60||

.

*since a nonDoer makes no cause, no Power can be ascribed to him; jus*t a*s
a sickle has no Power withou*t a* reaper to wield it.*

.

*of the *akartR.*nonDoer this* karaNa.*causal.motive*.sya asya zakti.
*power\spear.*: kAcit.*anything* *.*f.*.* na.*no/not* vidyate.*is.**known.to.be
<http://known.to.be>** + *

*of *dAtra*.*sya wh*in* lAvaka*.cutter/mower.*abhAva*.non.becoming\death.*e
kartum.*to.make/do* kim.*??/what/why* iva.*like/as.if* zakta
*.able/competent.*tA*.ness*

*. *

*VLMitra.60. Without the agency of an actor, the instrument of the mind has

no power nor activity of its own; as the passive sickle has no power of
cutting the harvest, without the agency of the reaper.

*Murty.58*.*63 . You are created to teach and make people aware of

*Venk. 60*.*62. If the farmer does not use the sickle, can it harvest? The

sword has no power to kill either. O mind, you are neither the doer nor the
experiencer: hence grieve not.

खड्ग.प्रहार.विच्छेद.क्रियायाम् पुंसि शक्तता ।

khaDga.prahAra.viccheda.kriyAyAm puMsi zaktatA |

न खड्गे सु.जडे, चित्त, सर्व.अङ्गेष्व् अपि शक्तता ॥५।८२।६१॥

na khaDge su.jaDe, citta, sarva.aGgeSu_api zaktatA ||5|82|61||

.

*whin *khaDga*.*prahAra*.stroke/blow*.viccheda*.*kriyA.*rite/activity* puMsi*
. in a human *zaktatA* . the state of power + *na.*no/not whin* khaDga
*.cudgel.*e sujaDa*.*e citta* hey,Affected mind *sarvAGga
*.everywhere.going/ubiquitous*.eSu api.*tho/even* zakta*.able/competent.**.*
tA*.ness*

.

*VLMitra.61. The sword has the power of slaying men, but by means of the

agency of the swordsman; otherwise the dull instrument has no power in any
part of its body, to inflict a wound on another.

*Murty.58*.*63 . You are created to teach and make people aware of

*Venk. 60*.*62. If the farmer does not use the sickle, can it harvest? The

sword has no power to kill either. O mind, you are neither the doer nor the
experiencer: hence grieve not.

तस्मान् न.असि सुखे कर्तृ मा व्यर्थम् दुःख.भाग्_भव ।

tasmAt_na_asi sukhe kartR mA vyartham du:kha.bhAk_bhava |

परार्थम् क्लेशिता, मूर्ख, प्राकृतेषु न शोभते ॥५।८२।६२॥

parArtham klezitA, mUrkha, prAkRteSu na zobhate ||5|82|62||

.

tasmAt.*from.that/therefore* na_asi* . you are not, *sukhe *.* *my friend, *

kartR mA vyartham du:kha*.*bhAk_bhava parArtham klezitA mUrkha prAkRteSu na
zobhate

.

*VLMitra.62. So my friend, thou hast no power nor agency of thine own, to

do thine actions to trouble thyself in vain. It is unworthy of thee to toil
for thy worldliness like the base worldling (i.e. worldly goods), unless it
were for thy spiritual welfare.

*Murty.58*.*63 ... The power to cut and kill are lodged in the swordsman

and not in the sword. And so, O my friend mind, you are not the actor nor
owner of action. Do not purposelessly worry. It is not proper to grieve
about natural works for the sake of others...

*Venk. 60*.*62. If the farmer does not use the sickle, can it harvest? The

sword has no power to kill either. O mind, you are neither the doer nor the
experiencer: hence grieve not.

*VidyA. threfore, my friend, you are not doer, so don't be unnecessary

unhappy. Fool, there is no pain (even) in base works, since (everything) is
the light of brahman.

*AvinashS: Therefore, my friend, you are not a doer and don't take up the

pain on yourself. O fool, it is not appropriate (does not look good na
zobhate) to be in pain for worldly actions for someone else.

ईश्वरो न_ईदृशः शोच्यो यस्_त्वया सदृशो भवेत् ।

Izvara:_na_IdRza: zocya:_ya:_tvayA sadRza:_bhavet |

नच तस्य कृतेन.अर्थो न.अकृतेन_इह कश्चन ॥५।८२।६३॥

na.ca tasya kRtena_artha:_na_a.kRtena_iha kazcana ||5|82|63||

.

*the *Izvara.*Lord/master is* na.*no/not* IdRza.*such.a.way*.: zocya*.*:
ya:.*who/what* *.*m.*.* tvayA.*by/with.you* sadRza.*like/similar*:
bhavet.*would.be
<http://would.be>**come* *+* na.*no/not* ca.*also/and* tasya.*of.him/it\his\its
by/with* kRta.*done/made*.ena_artha.*purpose/meaning/thing.*: na.*no/not*
akRta*.*ena iha.*here*/*in.this.world* kAzcana.*anyhow*

.

*VLMitra.63. The Lord (who works of his free will), is not to be pitied

like thee that art subjected to labour, because his works are all as
unaccountable as those he has not yet done; (but thy acts are brought to
account for themselves).

*Murty.58*.*63 ... And so, O my friend mind, you are not the actor nor

owner of action. Do not purposelessly worry. It is not proper to grieve
about natural works for the sake of others. You must grieve for another
inconscient thing. not for a conscient one. Lord Iswara is unlike you. He
has no use for anything that is done or not done in this world.

*Venk. 63*.*68. The Lord (consciousness) is not like you; hence do not
grieve for him! He does not gain anything by either doing or not*.*doing.

He alone pervades all; there is naught else. Then, what shall he do and
what shall he desire?

गर्वात् तु_उपकरोम्य्_एनम् इति केवलम् अल्पधीः ।

garvAt tu_upakaromi_enam iti kevalam alpa.dhI: |

क्लिश्यते वसताम् त्व् अर्थो न किम्चिद् उपयुज्यते ॥५।८२।६४॥

klizyate vasatAm tu_artha:_na kimcit_upa.yujyate ||5|82|64||

.

garvAt tu_upakaromi_enam *"I am proud to serve him" *

iti.*so/as* kevalam.*entirely* alpa*.*dhI.*thot**t*:* + *klizyate*.xx*
vasatA*.*m tu_artha.*purpose/meaning/thing.*: na.*no/not* kimcit.
*anything/whatever* upayujyate*.xx*

*. *

*VLMitra.64. Thy boast of serving the soul, proceeds from thy ignorance,

only and thy fellowship with the insensible organs of sense, is quite
unworthy of thee.

*Murty.64*.*69 . 'I am doing a favour (to Self)' you are perhaps thinking

like this. It is pure arrogance and shallowness to think so.

*VidyA. from arrogance you think, being quite stupid â€œI serve (the

Self/Ishvara), it is only disstressing for the body and the mind, and not
useful at all.

*AvinashS: Only one with limited intelligence thinks "I am helping others

(upakaromi) " and then suffers (klizyate). Nothing is useful (na kiJcit
upayujyate) for people who are living in the world i.e. are preoccupied by
the world.

कर्तुर् भोगेष्व् अरस्य_एवम् अर्थे चेद् अनुवर्तसे ।

kartu:_bhogeSu_a.rasya_evam arthe cet_anuvartase |

तद् अस्य काचिन्_नेच्छा_इह तृप्तत्वात् सर्वदा_एव हि ॥५।८२।६५॥

tat_asya kA.cit_na_icchA_iha tRptatvAt sarvadA_eva hi ||5|82|65||

.

*of/for the* kartR*.doer*.u: wh*in* bhoga*.enjoyment/pleasure**.s.*eSu
arasya*.xx * evam.*so/this.way whin* artha.*purpose/meaning/thing.*e cet
anuvartase* if you follow/pursue *

tat_asya kA.cit_na_icchA_iha

tRptatvAt sarvadA_eva hi

*. *

*VLMitra.65. Thou art wrong to pursue the objects of sense, for the sake of

thy maker and master; because the Lord is independent of all desire, (of
the service of others,) being full and satisfied in himself forever.

*Murty.You are only afflicting (the Self). Your purposeless existence is of

no use. If, on the other hand, you feel that 'I am active for the sake of
the Lord who is the enjoyer of every thing' you are mistaken. Lord is
always contented. There is nothing in this world that he desires.

Consciousness*.* Self is self luminous. It is all pervading. This world is

full of it. There is no design other than that. What is there that should
be desired by it? Looking at you only, O mind, (people) get agitated. It is
like youth who get amorously harassed seeing a queen? Only association with
Self will make you beautiful.

अकृत्रिम.अवभासेन सर्वगेन चिदात्मना ।

akRtrima.avabhAsena sarva.gena cit.AtmanA |

एकेन_एव_इदम् आपूर्णम् कल्पना_एव अस्ति न_इतरा ॥५।८२।६६॥

ekena_eva_idam ApUrNam kalpanA_eva_asti na_itarA ||5|82|66||

.

akRtrima*.*avabhAsena sarva.gena

cit.AtmanA* by conscious self *

ekena_eva* only by the one *

idam ApUrNam* is this fullness *

kalpanA_eva_asti na_itarA

*. *

akRtrima*.* unfeigned avabhAsa Illumination sarvaga omnipresent cid*.**A*tmanA
Consciousness*.*Self | ekena single eva only idam this ApUrNam filling

kalpanA conception eva only asti is netarA not otherwise

*VLMitra.66. It is by his self*.*manifestation, and not by act of his

exertion of creation, that the omnipresent and omniscient God, fills the
whole with his unity, which admits of no duality even in imagination.

*Murty.64*.*69 . 'I am doing a favour (to Self)' you are perhaps thinking

like this. It is pure arrogance and shallowness to think so. You are only
afflicting (the Self). Your purposeless existence is of no use. If, on the
other hand, you feel that 'I am active for the sake of the Lord who is the
enjoyer of every thing' you are mistaken. Lord is always contented. There

is nothing in this world that he desires. Consciousness*.* Self is self

एक.अनेक.अवभासेन समस्तेन तदात्मना ।

eka.aneka.avabhAsena samastena tat.AtmanA |

आत्मन्य्_एव अन्तर् आत्मा अन्तः क्रियते किम् किम् इष्यते ॥५।८२।६७॥

Atmani_eva_antar_AtmA_anta: kriyate kim kim iSyate ||5|82|67||

.

eka.*one/single*.aneka*.not.one/many*.avabhAsa*.luminous*.ena samasta.
*total*.ena tat.*it/he/that* AtmanA*.by/with.self* *+ *Atmani.*in.self* eva.
*very**/only/indeed* antar*.**within* AtmA.*self* anta:.*end/limit*\*within*
kriyate*.xx* kim.*??/what/why* kim.*??/what/why* iSyate*.*

.

*VLMitra.67. The one God that manifests himself as many, and that is all by

himself, and that comprises the whole within himself, has nothing to want
or seek, beside and apart from himself.

*Murty.64*.*69. 'I am doing a favour (to Self)' you are perhaps thinking

is nothing in this world that he desires. Consciousness*.* Self is self

luminous. It is all pervading. This world is full of it. There is no design
other than that. What is there that should be desired by it? Looking at you
only, O mind, (people) get agitated. It is like youth who get amorously
harassed seeing a queen? Only association with Self will make you
beautiful.

त्वादृशस्य तु दृष्ट्या_एव क्षुब्धता जायते मुधा ।

tvAdRzasya tu dRSTyA_eva kSubdhatA jAyate mudhA |

आलोक्य राज.महिषीम् यूनो मदमयीम् तथा ॥५।८२।६८॥

Alokya rAja.mahiSIm yUna:_mada.mayIm tathA ||5|82|68||

.

tvAdRzasya tu dRSTyA_eva kSubdhatA jAyate mudhA* + *Alokya rAja*.*mahiSIm
yUna:_mada.mayIm tathA

*. *

*VLMitra.68. All this is the magnificence of God, and yet the foolish mind

craves after them in vain; as a miserable man longs to have the princely
pomp of another, which is displayed before him.

*Murty.64*.*69 . 'I am doing a favour (to Self)' you are perhaps thinking

is nothing in this world that he desires. Consciousness*.* Self is self

आत्मना सह सम्बद्धम् चेतः कर्त्रसि, सुन्दर ।

AtmanA saha sambaddham ceta: kartR_asi, sundara |

किम्तु न.अस्य असि सम्बन्धि कुसुमस्य यथा फलम् ॥५।८२।६९॥

kim.tu na_asya_asi sambandhi kusumasya yathA phalam ||5|82|69||

.

AtmanA*.by/with.self* saha sambaddha*.*m cetas.*affective.intelligence *

kartR_asi* the Doer you are, *sundara*.hey,beautiful, *

kim.*??/what/why* tu.*but/however* na.*no/not* asya*.his/its* asi
*.you.are\sword* sambandha.*connexion/relationship*.i kusumasya yathA
phalam *as the blossom of the fruit*

*. *

*VLMitra.69. Thou mayst try to derive the divine blessings, by being

intimate with the Divine soul; but there will be no more intimacy between
the soul and the mind, than there is between the flower and its fruit (i.e.
The fruit which here represents the mind, does not inherit the quality of
the flower which is here put for the soul). Gloss.

*Murty.64*.*69 . 'I am doing a favour (to Self)' you are perhaps thinking

is nothing in this world that he desires. Consciousness*.* Self is self

*Venk. 69*.*70 You have no relationship to the self, except as the

fragrance to a flower. Relationship exists only between two independent
beings of similar nature when they strive to become one.

?Only when a fruit is related with a flower, the fruit will come out.

द्वितीयेन समम् या_एषाम् तत् तावद्_भवन.एकता ।

dvitIyena samam yA_eSAm tat tAvat_bhavana.ekatA |

सा सम्बन्ध.गतिः प्रोक्ता प्राग्.द्वित्वाद् अधुना_एकता ॥५।८२।७०॥

sA sambandha.gati: proktA prAk.dvitvAt_adhunA_ekatA ||5|82|70||

.

dvitIyena* . w a couple *samam yA* . what is the same *eSAm* . this
*ta*t t*Avat
– *that that much *

bhavana*.*ekatA.*oneness *sA*.that..*f.*.* sambandha.
*connexion/relationship*.gati.*going/path/manner*: *from/thru* prokta*.*A
prAk*.*dvitva.*duality*.At_AdhunA_ekatA

*. *

*VLMitra.70. That is called the intimate relation of two things, when the

one agrees in all its properties with the other; which is here wanting in
the case of the soul and mind; the first being immortal, calm and
quite[~quiet, and the second a mortal and restless thing.

*Murty.70*.*72 . When two things are similar, there can be a relationship

and can move towards a relationship. Then what were two can become one. But
you can not be a reason for such oneness. you are prone to multiple kinds
of designs and appear in many forms. You are the cause of sorrows and joys.
There must some similarity even partially between two things to have a
relationship otherwise one of them will get destroyed (by developing a
relationship).

नाना.प्रकार.रचना नाना.रूप.क्रिया.उन्मुखी ।

nAnA.prakAra.racanA nAnA.rUpa.kriyA.unmukhI |

सुख.दुःख.दशा अहेतुर् भवान् न_एक.विधा.स्मृता ॥५।८२।७१॥

sukha.du:kha.dazA_a.hetu:_bhavAn na_eka.vidhA.smRtA ||5|82|71||

.

nAnA*.*prakAra*.*racanA

sukha*.*du:kha*.*dazA* . state of pleasure/pain *

a.hetu:* . without cause *

bhavAn na_eka*.*vidhA*.*smRtA

.

*Murty. But you can not be a reason for such oneness. you are prone to

multiple kinds of designs and appear in many forms. You are the cause of
sorrows and joys.

*Venk. You, O mind, are ever agitated; and the self is ever at peace. There

can thus be no relationship between you two.

*VLMitra.71. O my mind! thou art not of the same kind with the soul, owing

to thy changing appearances and ever changeful occupations, and promptness
for multifarious inventions. Thy states of happiness and misery, moreover
bespeak thee plainly to be of a different nature, (from thy source of the
soul thou art derived from).

सम्बन्धः समयोर्_दृष्टः_तथा अर्ध.समयोर् अपि ।

sambandha: samayo:_dRSTa:_tathA_ardha.samayo:_api |

न विलक्षणयोश्_च अन्यस्_तस्मिन् सति जगत्त्रये ॥५।८२।७२॥

na vi.lakSaNayo:_ca_anya:_tasmin sati jagat.traye ||5|82|72||

.

sambandha: samayo:* the relation of likes *dRSTa:* is seen *

tathA.*thus* ardha.*half*.samaya*.*o: api.*tho/even* na.*no/not* vilakSaNa
*.different/various.*yo: ca.*also/and* anya.*another*.:

*. *

tasmin sati jagat.traye *– in that existing Triple.World. . *

*VLMitra.72. The relationship of the homogeneous (as of the liquid and

curdled milk), as well as of the heterogeneous (as between the milk and
water), are quite apparent to sight; but there is no relation betwixt the
contraries, (as it is observed in the antagonism of the soul and mind).

*Murty. There must some similarity even partially between two things to

have a relationship otherwise one of them will get destroyed (by developing
a relationship).

द्रव्य.अन्तर.गुणा* द्रव्यान्य्_आश्रयन्ति बहूत्य् अलम् ।

dravya.antara.guNA* dravyANi_Azrayanti bahUni_alam |

संविदश्_च्यवनम् दुःखम् संविदो_मा च्युतो भव ॥५।८२।७३॥

saMvida:_cyavanam du:kham saMvida:_mA cyuta:_bhava ||5|82|73||

.

dravya*.*antara.guNA* dravyANi Azrayanti bahUni alam saMvida:_cyavanam
du:kham saMvida:_mA cyuto bhava

*. *

*VidyA. qualities of objects depend on their materials, so without Cit (not

knowing your nature) you get sorrows, so don't deviate from (being) Cit!

*AvinashS: Many properties different from objects get attached to the

objects often. One should not fall from the Cit (not lose connection with
Cit), since that would be pain! The idea is that the Cit may appear
cluttered by many external qualities, but one should not get confused by
them.

~jd. <cit> does not appear in the text, but rather <saMvid>.

*AB. ***

*VLMitra.73. It is true that there are many things, having the qualities of

other things, or an assemblage of properties common to others; yet
everything has a special identity of its own; and therefore I do beseech
thee, not to lose the consciousness of thy identity with that of the soul,
whereby thou exposest thyself to misery (i.e. keep in mind thy divine
nature).

*Murty.73. The qualities of a material object depend upon the material (and

not on any other thing). If you stay away from truth, you will get
destroyed. Do not slip away from it, O mind.

*एतावता_**एक.**ध्यानेन **नित्य.**ध्याno_**'थवा_**आत्म.**दृक् **। *

*etAvatA_eka.dhyAnena nitya.dhyAna:_athavA_Atma.dRk | *

अभावे दुःख.दस्य अन्तर्.दृशा दृश्यस्य वस्तुनः ॥५।८२।७४॥

a.bhAve du:kha.dasya_antar.dRzA dRzyasya vastuna: ||5|82|74||

.

etAvatA_eka*.*dhyAnena

nitya*.*dhyAn*a:_a*thavA_Atma*.*dRk

a.bhAve du:kha.dasya_antar*.*dRzA dRzyasya vastuna:

*. *

*Murty.74. To the extent you engage in meditation, the phenomenal world,
which is grief*.*causing, will move out of you and you will be looking
inwards. Engage yourself always in meditation and develop a self*.*
perception.

*VLMitra.74. Therefore employ thyself with intense application to the

meditation of the soul; or else thou art doomed to misery, for thy
ruminating on the objects of the visible world, in thy internal recesses.

*Venk. If, however, you enter into the state of samAdhi or utter

equanimity, you will remain firmly established in consciousness, without
the distraction of diversity, without the notions of either many or one,
and realise that there is but one self, the infinite consciousness, which
shines as these countless beings.

संकल्प.उन्मुखताम् विद्धि दुःख.दाम् संविदश्_च्युतिम् ।

saMkalpa.unmukhatAm viddhi du:kha.dAm saMvida:_cyutim |

जडेषु_उपल.भूतेषु मनो.देह.इन्द्रिय.आदिषु ॥५।८२।७५॥

jaDeSu_upala.bhUteSu mana:deha.indriya.AdiSu ||5|82|75||

.

saMkalpa.*concept/conception in
chit.Consciousness*.unmukha*.facing/looking.at/regarding
<http://looking.at/regarding>*.*.*tA.*ness*.m viddhi.*know.to.be
<http://know.to.be>* du:kha.*bad/pain**.giving.*dAm @ saMvit*.awareness*.a:
cyuti*.*m *+ whin *jaDa.*inert.*eSu upala*.stone(opal)*.bhUta.
*a.Being/having.become*..eSu manas.*Mind*.deha.*body*.indriya.*organ*.AdiSu

*. *

*VLMitra.75. Sliding from consciousness of thyself, and running after the

imaginary objects of thy desire, are calculated for thy misery only;
therefore forget thyself O man!, to associate with thy mind and the bodily

organs, in order to find thy rest in the soul or Samádhi*.**e*cstasy.

*Murty.75. O Rama, know that it is grief*.*causing to direct attention

towards inconscient things like stones and such and body and mind and such.

कीदृशी कर्तृता, चित्त, पुष्पम् व्योम्नि कथम् भवेत् ।

kIdRzI kartRtA, citta, puSpam vyomni katham bhavet |

निरस्त.कलना पङ्के मनन.ध्वंस.रूपिणि ॥५।८२।७६॥

nirasta.kalanA paGke manana.dhvaMsa.rUpiNi ||5|82|76||

.

kIdRz.?what.kind/s*ort.*I kartRtA.*Doerness/doership* citta* hey,Affected
mind *puSpa*.flower*.m vyomni.*in.spacious.sky* katham.?*how*
bhavet.*would/let.be
<http://let.be>**come** + whin *nirasta*.*kalanA*.*paGka*.*e manana
*.thott/mentation.*dhvaMsa*.*rUpI.*formation*.Ni

.

*VLMitra.76. Whence is this activity (i.e. what is this active principle),

since the mind is proved to be a nullity as a skyflower, and to be utterly
extinct, with the extinction of its thoughts and desires.

*Murty.76. How can there be ownership of action for mind? It will be like a

flower blooming in the sky. Expel the mud of ideations and fabrications.
Destroy all forms of thinking.

नचैव_आत्मनि कर्तृत्वम् सम्भवत्य् अम्बर*.*अङ्गवत् ।

na.ca_eva_Atmani kartRtvam sambhavati_ambara*.*aGgavat |

अयम् केवलम् आत्मा_एव नानानानातया_आत्मनि ॥५।८२।७७॥

ayam kevalam AtmA_eva nAnA*.*anAnA.tayA_Atmani ||5|82|77||

.

na.*no/not* ca.*also/and* eva.*very**/only/indeed* Atmani.*in.self* kartR
*.doer..ity.*tvam sambhavati.*manifest/becoming.* ambara.*sky*.aGga
*.body\indeed/truly.*vat.*like* + ayam.*this.there* kevalam.*entirely* AtmA.
*self* eva.*very**/only/indeed* nAnA.*various*.a*.not*.nAnAtA*.variedness.*
ayA_Atmani.*in.self*

.

*VLMitra.77. The soul also is as void of activity, as the Sky is devoid of

its parts. It is only the Divine spirit that exhibits itself in various
shape within itself.

*Murty.77. Even Self does not have any responsibility for or ownership of

action. Self displays itself as many selves.

स्फुरत्य् अब्धिर् इव अम्भोभिः फेन.बुद्बुद.वीचिभिः ।

sphurati_abdhi:_iva_ambhobhi: phena.budbuda.vIcibhi: |

आभास.मात्रे सर्वस्मिन् स्फुरत्य् अस्मिंश्_चिदात्मनि ॥५।८२।७८॥

AbhAsa.mAtre sarvasmin sphurati_asmin_cit.Atmani ||5|82|78||

.

sphurati*.xx* abdhi.*sea*: iva.*like/as.if by/with* ambhas.*waters.*bhi:
phena.*foam*.budbuda*.bubble*.vIci*.wave.s.*bhi: *with foam.bubbling waves *

wh*in* AbhAsa.*projection/appearance.*mAtra.*measure\only*.e sarvasmin
*.everywhere* sphurati*.xx *asmin.*in.this/here* cit.*consciousness*.Atmani *in
this conscious.self*

*. *

*VLMitra.78. It bursts forth in the form of oceans with its own waters, and

foams in froths by the billows of its own breathing, It shines in the
lustre at all things, by its own light in itself. (So says the Urdu poet:
Oleken chamakta hai har rang meh).

*Murty.78. Sea springs out of itself waves, ripples and foam. Similarly the

Self sparkles everything as its reflections (and in its likeness).

द्वितीया न.अस्ति कलना तप्त.अङ्गार* इव अम्बुधौ ।

dvitIyA na_asti kalanA tapta.aGgAra* iva_ambudhau |

कलना.रहिते देवे देहे मनसि वा जडे ॥५।८२।७९॥

kalanA.rahite deve dehe manasi vA jaDe ||5|82|79||

.

dvitIyA na_asti kalanA* – there is no second*

tapta*.*aGgAre iva_ambudhau kalanA*.*rahite deve dehe manasi vA jaDe

.

*VLMitra.79. There is no other active principle anywhere else, as there is

no burning fire brand to be found in the sea; and the inert body, mind and
soul (as said and seen before), have no active force in any one of them.

*Murty.79*.*80 . There can be no sparks of fire in water. Similarly there

can be no second comprehension in the Self other than itself. In a

stainless Self there can be no inconscient body or mind. In a perception*.*free

Self, the essential (nature) is beauty only, nothing else. There can be
nothing like this or that, auspicious or inauspicious.

संवित्*.*संवेद्य*.*निर्मुक्ता सारम् सुन्दरम् न_इतरत् ।

saMvit*.*saMvedya*.*nirmuktA sAram sundaram na_itarat |

इदम् अन्यद्_इदम् न.अन्यच् छुभम् वा अशुभम् एव च ॥५।८२।८०॥

idam anyat_idam na_anyat_zubham vA_a.zubham eva ca ||5|82|80||

.

saMvit*.awareness.*saMvedya*.to.be.understood/intelligible .*nirmukta
*.unbound/delivered/escaped/rescued\molting.*A sAra*.*m sundara.
*beautiful/fair*.m na.*no/not* itarat*.otherwise*

* + *idam.*this.there* anyat.*other* idam.*this.there* na.*no/not* anyat.
*other* zubha.*pleasant/good*.m vA.*or/else* a*.not*.zubha.*pleasant/good*.m
eva.*very**/only/indeed* ca.*also/and*

*. *

*VLMitra.80. There is nothing essential or more perspicuous, than what we

are conscious of in our consciousness; and there is no such thing as this
is another or this no other, or this is good or bad, beside the

self*.**e*vident
One.

*Murty. There can be no sparks of fire in water. Similarly there can be no

second comprehension in the Self other than itself. In a stainless Self

there can be no inconscient body or mind. In a perception*.*free Self, the

essential (nature) is beauty only, nothing else. There can be nothing like
this or that, auspicious or inauspicious.

इत्य् असत्.कल्पना न.अस्ति यथा नभसि काननम् ।

iti_a.sat.kalpanA na_asti yathA nabhasi kAnanam |

संवेद्य.रहितम् संविन्मात्रम् एव_इदम् आततम् ।

saMvedya.rahitam saMvit.mAtram eva_idam Atatam |

तत्र अयम् अहम् अन्यो ऽयम् इ त्य् असत्कलना कथम् ॥५।८२।८१॥

tatra_ayam aham anya:_ayam iti_a.sat.kalanA katham ||5|82|81||

.

iti_a.sat*.*kalpanA na_asti *such an unreal Imagining does not exist *yathA
nabhasi kAnanam *like a forest in the sky + *saMvedya*.*rahitam *without**
being perceived it is only *saMvid*.*mAtram eva_idam Atatam *a mode of
awareness as This extent *

tatra – *there * ayam aham* this 'I' *anya:_ayam* another this *iti a.sat
*.*kalanA katham *so how is it unreal imagining? *

*. *

*var. KG omits the first line of this triplet.

*VLMitra.81. It is no unreal ideal, as that of the Elysian gardens in in

the sky; it is the subjective consciousness saMvid, and no objective object
of consciousness saMvedya, that extends all around us.

*Murty.81*.*82 . Thus there is no fiction like nonexistence. It will be

like a forest in the sky. Devoid of all sentience, all is wide and
expansive truth alone. As such, how can there be any comprehension or
contradiction like 'I and something else', in the eternal formless,

all*.*pervading

Self? How can anybody write Rigveda in the sky?

अन्.आदिमति नीरूपे सर्वगे वितत*.*आत्मनि ।

an.Adimati nir.rUpe sarvage vitata*.*Atmani |

आरोपयेत् कः कलनाम् ऋग्वेदम् व्योम्नि कः लिखेत् ॥५।८२।८२।

Aropayet ka: kalanAm Rg.vedam vyomni ka: likhet ||5|82|82|

.

an.Adimati nI.rUpe sarvage vitata*.*Atmani

Aropayet ka: kalanAm

Rg.vedam vyomni ka: likhet

*who writes Rg.veda in the sky? *

*. *

*VLMitra. Why then entertain the suppositions of "this is I and that is

another," in this unsuppositious existence? There can be no distinction
whatever of this or that in one unlimited, all extending and undefinable
expanse of the soul; and the ascription of any attribute to it, is as the
supposition of water in the mirage, or of a writing in the Sky.

*Murty.81*.*82 . Thus there is no fiction like nonexistence. It will be

all*.*pervading

Self? How can anybody write Rigveda in the sky?

नित्य.उदिते सकल.वस्तु.पदार्थ.सारे

nitya.udite sakala.vastu.padArtha.sAre

संवित्.स्थिते भरित.निर्भर.भूरि.दिक्कम् ।

saMvit.sthite bharita.nirbhara.bhUri.dikkam |

आत्मन्य् असत्यम् इव साधु गते ऽमलत्वात्

Atmani_asatyam iva sAdhu gate_amalatvAt

क्षीणौ सुख.असुख.लवौ मम वै स* मोहः ॥५।८२।८३॥

kSINau sukha.asukha.lavau mama vai sa* moha: ||5|82|83||

.

nitya*.**u*dite – *in the ever.arisen*

sakala*.*vastu*.*pada.artha*.*sAre* . *

*whole.real.*pada.artha*.*sAra* + *

saMvit*.*sthite* . situate in Awareness *

bharita*.*nirbhara*.*bhUri*.*dikkam* . *

*m *bharita*.*nirbhara*.*bhUri*.*dikka* + *

Atmani_a.satyam iva* . in self like the unreal *

sAdhu gate_a.malatvAt *. *

kSINau sukha.asukha*.*lavau

mama vai* sa* *moha: *.** mine indeed is the delusion. *

*VLMitra. O my honest mind! if thou canst by the purity of thy nature, get

thyself freed from the unrealities of the world; and become enlightened
with the light of the soul, that fills the whole with its essence, and is
the inbeing of all beings, thou shalt verily set me at rest from the
uneasiness of my ignorance, and the miseries of this world and this
miserable life.

*Murty. Sorrows and joys are my (vIta.havya's) mistakes and confusions.

They are now declined due to the purity attained by me. Self is eternal. It

is the essence of everything. It is all*.*pervarding. I have known this
truth.

*o*ॐ*m*

+++

*FM.5.83 *

fm5083 2.je07*.*08 FAREWELL to the Senses .z48

https://www.dropbox.com/s/yt5gs57h5nyit3o/fm5083%202.je07.08%20FAREWELL%20to%20the%20Senses%20.z48.docx?dl=0
<https://www.dropbox.com/s/yt5gs57h5nyit3o/fm5083%202.je07-08%20FAREWELL%20to%20the%20Senses%20.z48.docx?dl=0>

+++

DN5082 THE MEDITATION OF VITAHAVYA THE WORSHIPFUL 2.je05*.*06

विचार* एवम् विदुषा संवर्तेन कृतः पुरा ।

vicAra* evam viduSA saMvartena kRta: purA |

कथितो मम विन्ध्य*.*अद्रौ तेन_एव विदित*.*आत्मना ॥५।८२।०१॥

kathita:_mama vindhya*.*adrau tena_eva vidita*.*AtmanA ||5|82|01||

एताम् दृष्टिम् अवष्टम्भ्य विचार*.*परया धिया ।

etAm dRSTim avaSTambhya vicAra*.*parayA dhiyA |

संसार*.*सागराद्_अस्मात् तारतम्येन संतरः ॥५।८२।०२॥

saMsAra*.*sAgarAt_asmAt tAratamyena saMtara: ||5|82|02||

अथ_इमाम् अपराम्, राम, शृणु दृष्टिम् पद*.*प्रदाम् ।

atha_imAm aparAm, rAma, zRNu dRSTim pada*.*pradAm |

मुनिना वीतहव्येन यया स्थितम् अशाङ्कितम् ॥५।८२।०३॥

muninA vItahavyena yayA sthitam azAGkitam ||5|82|03||

वीतहव्यो_महातेजा विबभ्राम वने पुरा ।

vItahavya:_mahAtejA vi.babhrAma vane purA |

विन्ध्य.शैल*.*दरीर् दीर्घा रविर् मेरु*.*दरीर् इव ॥५।८२।०४॥

vindhya.zaila*.*darI:_dIrghA ravi:_meru*.*darI:_iva ||5|82|04||

अस्मात् क्रियाक्रमाद् घोरात् संसार*.*भ्रम.दायिनः ।

asmAt kriyAkramAt_ghorAt saMsAra*.*bhrama.dAyina: |

आधि.व्याधि*.*मय=आकारात् कालेन_उद्वेगम् आययौ ॥५।८२।०५॥

Adhi.vyAdhi*.*maya=AkArAt kAlena_udvegam Ayayau ||5|82|05||

निर्विकल्प.समाध्य्*.*अम्श*.*लभ्य*.*उदार*.*परेच्छया ।

nirvikalpa.samAdhi*.*amza*.*labhya*.*udAra*.*para.icchayA |

स* जहार जगज्_जीर्णाम् स्वव्यापर*.*परम्पराम् ॥५।८२।०६॥

sa* jahAra jagat_jIrNAm sva.vyApara*.*paramparAm ||5|82|06||

विवेश रम्भारचितम् निजम् पर्ण*.*उटज*.*अन्तरम् ।

viveza rambhAracitam nijam parNa*.*uTaja*.*antaram |

कृत*.*गौरम् सु.सौगन्ध्य*.*मलि*.*नीलम् इव_उत्पलम् ॥५।८२।०७॥

kRta*.*gauram su.saugandhya*.*mali*.*nIlam iva_utpalam ||5|82|07||

तत्र_आसने समे शुद्धे svAस्तीर्न*.*हरिण*.*अजिने ।

tatra_Asane same zuddhe su.AstIrna*.*hariNa*.*ajine |

वि.शश्राम*.*अचले शान्ते वीत*.*वर्ष* इव_अम्बुदः ॥५।८२।०८॥

vi.zazrAma*.*acale zAnte vIta*.*varSa* iva_ambuda: ||5|82|08||

बद्ध.पद्मासनस् तस्थौ पार्ष्ण्योर् अधिकार*.*अङ्गुलिः ।

baddha.padmAsana:_tasthau pArSNyo:_adhikAra*.*aGguli: |

शृङ्गवच्_छान्त*.*चलनम् अतिष्ठत् स्पष्ट*.*कन्धरम् ॥५।८२।०९॥

zRGgavat_zAnta*.*calanam atiSThat spaSTa*.*kandharam ||5|82|09||

स* जहार_अलम् आलोकाद्_दिग्*.*विकीर्णम् मनः शनैः ।

sa:_jahAra_alam AlokAt_dik*.*vikIrNam mana: zanai: |

विशन्_मेरु*.*दरीम् सायम् मुनिर्_भास* इव_उत्करम् ॥५।८२।१०॥

vizat_meru*.*darIm sAyam muni:_bhAsa* iva_utkaram ||5|82|10||

बाह्यान् आभ्यन्तrAMz*_caiव स्पर्शान् परिजहत् क्रमात् ।

bAhyAn AbhyantarAn_ca_eva sparzAn pari.jahat kramAt |

इदम् आकलयाम्.आस मनसा विगत*.*एनसा ॥५।८२।११॥

idam AkalayAm.Asa manasA vigata*.*enasA ||5|82|11||

अहो नु चञ्चलम् इदम् प्रत्याहृतम् अपि क्षणात् ।

aho nu caJcalam idam pratyAhRtam api kSaNAt |

न मनः स्थैर्यम् आयाति तरङ्ग*.*प्रौढ*.*पर्णवत् ॥५।८२।१२॥

na mana: sthairyam AyAti taraGga*.*prauDha*.*parNavat ||5|82|12||

चक्षुरादिभिर्_उद्दामै रूपैर्_आहित*.*सम्भ्रमैः ।

cakSu:*.*Adibhi:_uddAmai:*_rUpai:_Ahita*.*sambhramai: |

यस्मान्_निवार्यते तस्मिन् प्रोन्मत्त* इव धावति ॥५।८२।१३॥

yasmAt_nivAryate tasmin pra.unmatta* iva dhAvati ||5|82|13||

त्यजद्_एव_अनुगृह्णाति वृत्ति*.*इन्द्रिय*.*वर्धिताः ।

tyajat_eva_anugRhNAti vRtti*.*indriya*.*vardhitA: |

यस्माद्_निवार्यते तस्मिन् प्रोन्मत्त* इव धावति ॥५।८२।१४॥

yasmAt_nivAryate tasmin pra.unmatta* iva dhAvati ||5|82|14||

घटात् पटम् उपायाति पटाच्_छकटम् उत्कटम् ।

ghaTAt paTam upAyAti paTAt_zakaTam utkaTam |

चित्तम् अर्थेषु चरति पादपेष्व्_इव मर्कटः ॥५।८२।१५॥

cittam artheSu carati pAdapeSu_iva markaTa: ||5|82|15||

पञ्च*.*द्वाराणि मनसश्_चक्षुर्.आदीन्य्_अमून्य्_अलम् ।

paJca*.*dvArANi manasa:_cakSu:_AdIni_amUni_alam |

दग्ध*.*इन्द्रिय*.*अभिधानानि तावद् आलोकयाम्य्_अहम् ॥५।८२।१६॥

dagdha*.*indriya*.*abhidhAnAni tAvat_AlokayAmi_aham ||5|82|16||

हे हे हत*.*इन्द्रिय*.*गणाः किम् मे बोधाय न_इह वः ।

he he hata*.*indriya*.*gaNA: kim me bodhAya na_iha va: |

वेला*.*विलुलित*.*अम्बूनाम् अब्धीनाम् इव पञ्चालाः ॥५।८२।१७॥

velA*.*vilulita*.*ambUnAm abdhInAm iva paJcAlA: ||5|82|17||

मा कुरुध्वम् अनर्थाय चापलम् चपल*.*आशयाः ।

mA kurudhvam anarthAya cApalam capala*.*AzayA: |

स्मरता*.*आनीत=वृत्तीनो दुःख*.*जालानि भूरिशः ॥५।८२।१८॥

smaratA*.*AnIta=vRttIna:_du:kha*.*jAlAni bhUriza: ||5|82|18||

रूपाणि मनसो_यूयम् जडा* एव किल_अधमाः ।

rUpANi manasa:_yUyam jaDA* eva kila_adhamA: |

जडे तु_उत्सिक्तता व्यर्थम् मृगतृष्णा_इव वल्गति ॥५।८२।१९॥

jaDe tu_utsiktatA vyartham mRgatRSNA_iva valgati ||5|82|19||

असार*.*आत्म.स्वरूपानाम् अनालोकवती सदा ।

asAra*.*Atma.svarUpAnAm anAlokavatI sadA |

अन्धानाम् उद्धतिर्या_इयम् सा दृश्याय_एव जायते ॥५।८२।२०॥

andhAnAm uddhati:_yA_iyam sA dRzyAya_eva jAyate ||5|82|20||

चिदात्मा, भगवान्, सर्वम् साक्षित्वेन करोम्य्_अहम् ।

cit.AtmA, bhagavAn, sarvam sAkSitvena karomi_aham |

हत*.*इन्द्रिय*.*गणा* यूयम् किम् निरर्थकम् आकुलाः ॥५।८२।२१॥

hata*.*indriya*.*gaNA* yUyam kim nirarthakam AkulA: ||5|82|21||

मिथ्या_एव मे विवल्गन्ति नीरूपा* नयनादयः ।

mithyA_eva me vi.valganti nI.rUpA: nayana.Adaya: |

अलात*.*चक्र*.*प्रतिमाः सर्प*.*रज्जु*.*भ्रम*.*उपमाः ॥५।८२।२२॥

alAta*.*cakra*.*pratimA: sarpa*.*rajju*.*bhrama*.*upamA: ||5|82|22||

तेन_आत्मना बहु*.*ज्ञेन निर्ज्ञाताश्_चक्षुर्.आदयः ।

tena_AtmanA bahu*.*jJena nirjJAtA:_cakSu:.Adaya: |

मनाग्_अपि न सम्बन्धो_द्यु.पाताल*.*तल=अद्रिवत् ॥५।८२।२३॥

manAk_api na sambandha:_dyu.pAtAla*.*tala=adrivat ||5|82|23||

भीतः पान्थ* इव_अहिभ्यः पुक्कसेभ्य* इव द्विजः ।

bhIta: pAntha* iva_ahibhya: pukkasebhya* iva dvija: |

दूरे तिष्ठति चिन्मात्रम् इन्द्रियेभ्यस्_त्व्_अनामयम् ॥५।८२।२४॥

dUre tiSThati cit.mAtram indriyebhya:_tu_anAmayam ||5|82|24||

चित् सत्ता*.*मात्रकेण_अलम् संक्षोभो भवताम् मिथः ।

cit sattA*.*mAtrakeNa_alam saMkSobha:_bhavatAm mitha: |

तिष्ठति स्वैरम् आदित्ये दिन*.*कार्यवताम् इव ॥५।८२।२५॥

tiSThati svairam Aditye dina*.*kArya.vatAm iva ||5|82|25||

चित्त*.*चारण चार्वाक चतुर्दिक्*.*कुक्षि*.*भिक्षुक ।

citta*.*cAraNa cArvAka catur.dik*.*kukSi*.*bhikSuka |

श्वा_इव व्यर्थम् अनर्थाय मा_एवम् विहर हे जगत् ॥५।८२।२६॥

zvA_iva vyartham anarthAya mA_evam vihara he jagat ||5|82|26||

अहम् चिद्वद्_इति व्यर्थम् असत्या तव वासना ।

aham cit.vat_iti vyartham asatyA tava vAsanA |

अत्यन्त*.*भिन्नयोर् ऐक्यम् नास्ति चिन्.मनसोः शठ ॥५।८२।२७॥

atyanta*.*bhinnayo:_aikyam na_asti cit*.*manaso: zaTha ||5|82|27||

त्य् ति_एषा तव_अहम्कार*.*दुर्.मतिः ।

जीवाम्य्_एव_अहम् इत्य्_एषा तव_अहम्कार*.*दुर्मतिः ।

jIvAmi_eva_aham iti_eSA tava_ahamkAra*.*du:mati: |

मिथ्या_एव जाता दुःखाय न सत्या सत्य*.*वर्जिता ॥५।८२।२८॥

mithyA_eva jAtA du:khAya na satyA satya*.*varjitA ||5|82|28||

अहम्कार*.*उदये सो ऽस्मि_इत्य्_एताम् संरब्धताम् त्यज ।

ahamkAra*.*udaye sa:_asmi_iti_etAm saMrabdhatAm tyaja |

न किम्चिद्_अपि मूर्खत्वम् किम् व्यर्थम् तरलायसे ॥५।८२।२९॥

na kimcit_api mUrkhatvam kim vyartham taralAyase ||5|82|29||

संवित्*.*चित्त्वम् अनाद्यन्तम् संविदो ऽन्यन्_न विद्यते ।

saMvit*.*cittvam an.Adyantam saMvida:_anyat_na vidyate |

देहे ऽस्मिंस् तद्_महामूर्ख किम् त्वम् स्याश्_चित्त*.*नामकम् ॥५।८२।३०॥

dehe_asmin_tat,_mahAmUrkha, kim tvam syA:_citta*.*nAmakam ||5|82|30||

विष*.*पर्यवसाना_इयम् रसायन.वद्_उत्थिता ।

viSa*.*pari.avasAnA_iyam rasAyana.vat_utthitA |

भोक्तृता*कर्तृता*शङ्का बत चित्त मुधा_एव हि ॥५।८२।३१॥

bhoktRtA*kartRtA*zaGkA bata citta mudhA_eva hi ||5|82|31||

मा_उपहास*.*पदम् गच्छ मूर्ख*.*इन्द्रिय*.*गण*.*आश्रयम् ।

mA_upahAsa*.*padam gaccha mUrkha*.*indriya*.*gaNa*.*Azrayam |

न कर्ता त्वम् न भोक्ता त्वम् जडः_असि_अन्येन बोध्यसे ॥५।८२।३२॥

na kartA tvam na bhoktA tvam jaDa: asi_anyena bodhyase ||5|82|32||

कस्_त्वम् भवसि भोगानाम् के वा भोगा* भवन्ति ते ।

ka:_tvam bhavasi bhogAnAm ke vA bhogA bhavanti te |

जडस्य_आत्मा_एव ते न.अस्ति बन्धु*.*मित्र.आदि तत् कुतः ॥५।८२।३३॥

jaDasya_AtmA_eva te na_asti bandhumitra.Adi tat kuta: ||5|82|33||

यज्_जडम् तद्*धि नास्त्य्_एव सदेव_असत्तया_अन्वितम् ।

yat_jaDam tat_hi na_asti_eva sadeva_asattayA_anvitam |

ज्ञत्व*.*कर्तृत्व*.*भोक्तृत्वम् अन्यत्वानाम् असम्भवात् ॥५।८२।३४॥

jJatva*.*kartRtva*.*bhoktRtvam anyatvAnAm asambhavAt ||5|82|34||

प्रत्यक्*.*चेतन*.*रूpaz_चेत् त्वम् तदा_आत्मा_एव ते वपुः ।

pratyak*.*cetana*.*rUpa:_cet tvam tadA_AtmA_eva te vapu: |

भाव*.*अभाव*.*मयी चित्त*.*सत्ता ते का_इव दुःखदा ॥५।८२।३५॥

bhAva*.*abhAva*.*mayI citta*.*sattA te kA_iva du:khadA ||5|82|35||

यथा कर्तृत्व*.*भोक्तृत्वे मिथ्या_एव_अधिगते त्वया ।

yathA kartRtva*.*bhoktRtve mithyA_eva_adhigate tvayA |

मया ते हि प्रमार्ज्यते शृणु युक्त्या कथम् शनैः ॥५।८२।३६॥

mayA te hi pra.mArjyate zRNu yuktyA katham zanai: ||5|82|36||

स्वयम् तावd भवान् एषो जडो न.अsty_अत्र सम्शयः ।

svayam tAvat_bhavAn_eSa:_jaDa: na_asti_atra samzaya: |

जडस्य कीदृक् कर्तृत्वम् नृत्यन्ति_इह कथम् शिलाः ॥५।८२।३७॥

jaDasya kIdRk kartRtvam nRtyanti_iha katham zilA: ||5|82|37||

उपजीव चिरम् तस्माच् छुद्धम् तद्.भागम् ऐश्वरम् ।

upajIva ciram tasmAt*_zuddham tat~bhAgam aizvaram |

जीवसि_इच्छसि हम्सि त्वम् वृथा यासि विवल्गसि ॥५।८२।३८॥

jIvasi_icchasi hamsi tvam vRthA yAsi vi.valgasi ||5|82|38||

क्रियते यत् तु यच्_छक्त्या तत् तेन_एव कृतम् भवेत् ।

kriyate yat tu yat*_zaktyA tat tena_eva kRtam bhavet |

लुनाति दात्रम् पुं.शक्त्या लावकः प्रोच्यते पुमान् ॥५।८२।३९॥

lunAti dAtram pum.zaktyA lAvaka: procyate pumAn ||5|82|39||

हन्यते यः_तु यत्_शक्त्या स* तेन_एव हतो भवेत् ।

निहन्ति खड्गः पुम्.शक्त्या हन्ता_एव प्रोच्यते पुमान् ॥५।८२।४०॥

हन्यते यस् तु यत्_शक्त्या स* तेन_एव हतो भवेत् ।

hanyate ya:_tu yat_zaktyA sa* tena_eva hata:_bhavet |

निहन्ति खड्गः पुम्.शक्त्या हन्ता_एव प्रोच्यते पुमान् ॥५।८२।४०॥

nihanti khaDga: pum.zaktyA hantA_eva procyate pumAn ||5|82|40||

पीयते यस् तु यच्_छ्क्त्या पीतम् तेन_एव तद्_भवेत् ।

pIyate ya:_tu yat_zaktyA pItam tena_eva tat_bhavet |

पात्रेण पीयते पानम् पाता यस् तु_उच्यते नरः ॥५।८२।४१॥

pAtreNa pIyate pAnam pAtA ya:_tu_ucyate nara: ||5|82|41||

प्रकृत्या_इव_असि सु.जडः समस्त*.*ज्ञेन बोध्यसे ।

prakRtyA_iva_asi su.jaDa: samasta*.*jJena bodhyase |

तेन_आत्मा_एव_आत्मना_आत्मानम् चिनोति_इदम् हि नो* भवत् ॥५।८२।४२॥

tena_AtmA_eva_AtmanA_AtmAnam cinoti_idam hi no* bhavat ||5|82|42||

अनारतम् बोधयति त्वाम् आत्मा परम*.*ईश्वरः ।

anAratam bodhayati tvAm AtmA parama*.*Izvara: |

बोधनीया* बुधैर् मूढाः किल_आवृत्ति*.*शतैर् अपि ॥५।८२।४३॥

bodhanIyA* budhai:_mUDhA: kila_AvRtti*.*zatai:_api ||5|82|43||

आत्म*.*सत्ता_एव बोध*.*एक*.*रूपिणी स्फुरति_इह हि ।

Atma*.*sattA_eva bodha*.*eka*.*rUpiNI sphurati_iha hi |

तया_एव चित्त*.*शब्द*.*अर्ताव्_अङ्गी.कृत्य त्वया स्थितम् ॥५।८२।४४॥

tayA_eva citta*.*zabda.arthau_aGgI.kRtya tvayA sthitam ||5|82|44||

एवम्, चित्त, त्वम् अज्ञानाद्_आत्म*.*शक्तेर् उपागतम् ।

evam, citta, tvam a.jJAnAt_Atma*.*zakte:_upAgatam |

ज्ञाने त्वया विगलितम् तीव्रे हिमम् इव_आतपे ॥५।८२।४५॥

jJAne tvayA vigalitam tIvre himam iva_Atape ||5|82|45||

तस्माद्_मृतम् त्वम् मूढम् त्वम् न.असि त्वम् परमार्थतः ।

tasmAt_mRtam tvam mUDham tvam na_asi tvam parama.arthata: |

तद्_एव_अहम् इति व्यर्थम् अतो मा_अस्त्व्_असुखाय ते ॥५।८२।४६॥

tat_eva_aham iti vyartham ata:_mA_astu_a.sukhAya te ||5|82|46||

असत्या चित्त*.*कलना इन्द्र.जाल*.*लता* इव ।

a.satyA citta*.*kalanA indra.jAla*.*latA:_iva |

विज्ञान*.*मात्रम् एव_इह ब्राह्मम् अङ्गम् विजृम्भितम् ॥५।८२।४७॥

vijJAna*.*mAtram eva_iha brAhmam aGgam vi.jRmbhitam ||5|82|47||

नर*.*अमर*.*जगद्*.*रूपैर् ब्राह्मी शक्तिर् उदेत्य्_अलम् ।

nara*.*amara*.*jagat*.*rUpai:_brAhmI zakti:_udeti_alam |

सामुद्र*.*कण*.*कल्लोल*.*जालैर् वेला_इव वल्गति ॥५।८२।४८॥

sAmudra*.*kaNa*.*kallola*.*jAlai:_velA_iva valgati ||5|82|48||

चिन्मयश् चेd भवेर् मूढ तत् तस्मात् परमात् पदात् ।

cit.maya:_cet bhave:_mUDha, tat tasmAt paramAt padAt |

नित्यम् अव्यतिरिक्तम् त्वम् किम् अन्यत् परिशोचसि ॥५।८२।४९॥

nityam a.vyatiriktam tvam kim anyat parizocasi ||5|82|49||

सर्वगम् सर्व.भावस्थम् सर्व.रूपम् हि तत्पदम् ।

sarva.gam sarva.bhAva*.*stham sarva.rUpam hi tat.padam |

तत्प्राप्तौ सर्वम् एव_अज्ञ प्राप्तम् भवति सर्वदा ॥५।८२।५०॥

tat.prAptau sarvam eva,_ajJa, prAptam bhavati sarvadA ||5|82|50||

न त्वम् अस्ति न देहो ऽस्ति ब्रह्मास्ति_इह महत् स्फुरत् ।

na tvam asti na deha:_asti brahmâ_asti_iha mahat sphurat |

अहम्त्वम् इति निःस्पन्दे स्फुरत्य्_आर्तिर् हि कस्य का ॥५।८२।५१॥

ahamtvam iti ni:spande sphurati_Arti:_hi kasya kA ||5|82|51||

आत्मा चेत् त्वम् तद्_आत्मा_एव सर्वगो ऽस्ति_इह न_इतरः ।

AtmA cet tvam tat_AtmA_eva sarvaga:_asti_iha na_itara: |

आत्मनो ऽन्यज्_जडत्वम् चेत् तत्त्वम् न.अस्त्य्_अस्ति तद्_वपुः ॥५।८२।५२॥

Atmana:_anyat_jaDatvam cet tattvam na_asti_asti tat_vapu: ||5|82|52||

आत्मा_एव सर्वम् त्रि.जगत् तद्_अन्यत् तु न किम्चन ।

AtmA_eva sarvam tri.jagat tat_anyat tu na kimcana |

तत्त्वम् किम् चित्त्वम् आत्मा_अन्यद्_यदि तत्त्वम् न किम्चन ॥५।८२।५३॥

tattvam kim cittvam AtmA_anyat_yadi tattvam na kimcana ||5|82|53||

अहम् त्व्_इदम् अहम् तन्_म* इति व्यर्थम् किम् ईहसे ।

aham tu_idam aham tat_me iti vyartham kim Ihase |

असद्*.*वपुः किम् स्फुरति शश*.*शृङ्गेण को हतः ॥५।८२।५४॥

a*.*sat*.*vapu: kim sphurati zaza*.*zRGgeNa ka:_hata: ||5|82|54||

तृतीया कलना न.अस्ति चिज्*.*जड~अंश*.*इतरा शठ ।

tRtIyA kalanA na_asti cit*.*jaDa*.*aMza*.*itarA zaTha |

छाय*.*आतपनयोर् _मध्ये तृतीया_इव_अनुरञ्जना ॥५।८२।५५॥

chAya*.*Atapanayo:_madhye tRtIyA_iva_anu.raJjanA ||5|82|55||

सत्य*.*अवलोकनाज् जाते चित्त*.*जाड्य*.*दृशोः क्षये ।

satya*.*avalokanAt_jAte citta*.*jADya*.*dRzo: kSaye |

सम्पद्यते यत् तु तज्.जम् स्व.संवेदन*.*मात्रकम् ॥५।८२।५६॥

sampadyate yat tu taj.jam sva.saMvedana*.*mAtrakam ||5|82|56||

तेन, मूढ, कर्तृत्वम् न भोक्तृत्वम् तव_अपि हि ।

tena mUDha kartRtvam na bhoktRtvam tava_api hi |

तद्_एव_असि परम् ब्रह्म त्यज मौर्ख्यम् भव_आत्मवान् ॥५।८२।५७॥

tat_eva_asi param brahma tyaja maurkhyam bhava_AtmavAn ||5|82|57||

केवलम् ज्ञत्व*.*विषयम् उपदेश.अर्थ*.*सिद्धये ।

kevalam jJatva*.*viSayam upadeza.artha*.*siddhaye |

त्वया करण*.*भूतेन करोत्य्_आत्मा_इति कथ्यते ॥५।८२।५८॥

tvayA karaNa*.*bhUtena karoti_AtmA_iti kathyate ||5|82|58||

असत्*.*स्वरूपम् करणम् जडम् निर्.अवलम्बनम् ।

asat*.*svarUpam karaNam jaDam nir.avalambanam |

निःस्पन्दनम् न स्पन्देत कर्तृ*.*सम्बोधनम् विना ॥५।८२।५९॥

ni:spandanam na spandeta kartR*.*sambodhanam vinA ||5|82|59||

अकर्तुः करणस्य_अस्य शक्तिः काचिन्_न विद्यते ।

akartu: karaNasya_asya zakti: kA.cit_na vidyate |

दात्रस्य लावक*.*अभावे कर्तुम् किम् इव शक्तता ॥५।८२।६०॥

dAtrasya lAvaka*.*a.bhAve kartum kim iva zaktatA ||5|82|60||

खड्ग*.*प्रहार*.*विच्छेद*.*क्रियायाम् पुंसि शक्तता ।

khaDga*.*prahAra*.*viccheda*.*kriyAyAm puMsi zaktatA |

न खड्गे सु.जडे, चित्त, सर्व*.*अङ्गेष्व्_अपि शक्तता ॥५।८२।६१॥

na khaDge su.jaDe, citta, sarva*.*aGgeSu_api zaktatA ||5|82|61||

तस्मान् न.असि सुखे कर्तृ मा व्यर्थम् दुःख*.*भाग्_भव ।

tasmAt_na_asi sukhe kartR mA vyartham du:kha*.*bhAk_bhava |

परार्थम् क्लेशिता, मूर्ख, प्राकृतेषु न शोभते ॥५।८२।६२॥

parArtham klezitA, mUrkha, prAkRteSu na zobhate ||5|82|62||

ईश्वरो न_ईदृशः शोच्यो यस्_त्वया सदृशो भवेत् ।

Izvara:_na_IdRza: zocya:_ya:_tvayA sadRza:_bhavet |

नच तस्य कृतेन.अर्थो न.अकृतेन_इह कश्चन ॥५।८२।६३॥

na.ca tasya kRtena_artha:_na_a.kRtena_iha kazcana ||5|82|63||

गर्वात् तु_उपकरोम्य्_एनम् इति केवलम् अल्पधीः ।

garvAt tu_upakaromi_enam iti kevalam alpa.dhI: |

क्लिश्यते वसताम् त्व्_अर्थो न किम्चिद् उपयुज्यते ॥५।८२।६४॥

klizyate vasatAm tu_artha:_na kimcit_upa.yujyate ||5|82|64||

कर्तुर् भोगेष्व्_अरस्य_एवम् अर्थे चेद्_अनुवर्तसे ।

kartu:_bhogeSu_a.rasya_evam arthe cet_anuvartase |

तद्_अस्य काचिन्_नेच्छा_इह तृप्तत्वात् सर्वदा_एव हि ॥५।८२।६५॥

tat_asya kA.cit_na_icchA_iha tRptatvAt sarvadA_eva hi ||5|82|65||

अकृत्रिम*.*अवभासेन सर्वगेन चिदात्मना ।

akRtrima*.*avabhAsena sarva.gena cit.AtmanA |

एकेन_एव_इदम् आपूर्णम् कल्पना_एव_अस्ति न_इतरा ॥५।८२।६६॥

ekena_eva_idam ApUrNam kalpanA_eva_asti na_itarA ||5|82|66||

एक.अनेक*.*अवभासेन समस्तेन तदात्मना ।

eka.aneka*.*avabhAsena samastena tat.AtmanA |

आत्मन्य्_एव_अन्तर् आत्मा_अन्तः क्रियते किम् किम् इष्यते ॥५।८२।६७॥

Atmani_eva_antar_AtmA_anta: kriyate kim kim iSyate ||5|82|67||

त्वादृशस्य तु दृष्ट्या_एव क्षुब्धता जायते मुधा ।

tvAdRzasya tu dRSTyA_eva kSubdhatA jAyate mudhA |

आलोक्य राज*.*महिषीम् यूनो मदमयीम् तथा ॥५।८२।६८॥

Alokya rAja*.*mahiSIm yUna:_mada.mayIm tathA ||5|82|68||

आत्मना सह सम्बद्धम् चेतः कर्त्रसि, सुन्दर ।

AtmanA saha sambaddham ceta: kartR_asi, sundara |

किम्तु न.अस्य_असि सम्बन्धि कुसुमस्य यथा फलम् ॥५।८२।६९॥

kim.tu na_asya_asi sambandhi kusumasya yathA phalam ||5|82|69||

द्वितीयेन समम् या_एषाम् तत् तावद्_भवन*.*एकता ।

dvitIyena samam yA_eSAm tat tAvat_bhavana*.*ekatA |

सा सम्बन्ध*.*गतिः प्रोक्ता प्राग्*.*द्वित्वाद्_अधुना_एकता ॥५।८२।७०॥

sA sambandha*.*gati: proktA prAk*.*dvitvAt_adhunA_ekatA ||5|82|70||

नाना*.*प्रकार*.*रचना नाना*.*रूप*.*क्रिया*.*उन्मुखी ।

nAnA*.*prakAra*.*racanA nAnA*.*rUpa*.*kriyA*.*unmukhI |

सुख*.*दुःख*.*दशा_अहेतुर् भवान् न_एक*.*विधा*.*स्मृता ॥५।८२।७१॥

sukha*.*du:kha*.*dazA_a.hetu:_bhavAn na_eka*.*vidhA*.*smRtA ||5|82|71||

सम्बन्धः समयोर्_दृष्टः_तथा_अर्ध*.*समयोर्_अपि ।

sambandha: samayo:_dRSTa:_tathA_ardha*.*samayo:_api |

न विलक्षणयोश्_च_अन्यस्_तस्मिन् सति जगत्त्रये ॥५।८२।७२॥

na vi.lakSaNayo:_ca_anya:_tasmin sati jagat.traye ||5|82|72||

द्रव्य*.*अन्तर.गुणा* द्रव्यान्य्_आश्रयन्ति बहूत्य्_अलम् ।

dravya*.*antara.guNA* dravyANi_Azrayanti bahUni_alam |

संविदश्_च्यवनम् दुःखम् संविदो_मा च्युतो भव ॥५।८२।७३॥

saMvida:_cyavanam du:kham saMvida:_mA cyuta:_bhava ||5|82|73||

एतावता_एक*.*ध्यानेन नित्य*.*ध्यानो ऽथवा_आत्म*.*दृक् ।

etAvatA_eka*.*dhyAnena nitya*.*dhyAna:_athavA_Atma*.*dRk |

अभावे दुःख.दस्य_अन्तर्*.*दृशा दृश्यस्य वस्तुनः ॥५।८२।७४॥

a.bhAve du:kha.dasya_antar*.*dRzA dRzyasya vastuna: ||5|82|74||

संकल्प*.*उन्मुखताम् विद्धि दुःख.दाम् संविदश्_च्युतिम् ।

saMkalpa*.*unmukhatAm viddhi du:kha.dAm saMvida:_cyutim |

जडेषु_उपल*.*भूतेषु मनो*.*देह*.*इन्द्रिय.आदिषु ॥५।८२।७५॥

jaDeSu_upala*.*bhUteSu mana:deha*.*indriya.AdiSu ||5|82|75||

कीदृशी कर्तृता, चित्त, पुष्पम् व्योम्नि कथम् भवेत् ।

kIdRzI kartRtA, citta, puSpam vyomni katham bhavet |

निरस्त*.*कलना पङ्के मनन*.*ध्वंस*.*रूपिणि ॥५।८२।७६॥

nirasta*.*kalanA paGke manana*.*dhvaMsa*.*rUpiNi ||5|82|76||

नचैव_आत्मनि कर्तृत्वम् सम्भवत्य्_अम्बर*.*अङ्गवत् ।

na.ca_eva_Atmani kartRtvam sambhavati_ambara*.*aGgavat |

अयम् केवलम् आत्मा_एव नानानानातया_आत्मनि ॥५।८२।७७॥

ayam kevalam AtmA_eva nAnA*.*anAnA.tayA_Atmani ||5|82|77||

स्फुरत्य्_अब्धिर् इव_अम्भोभिः फेन*.*बुद्बुद*.*वीचिभिः ।

sphurati_abdhi:_iva_ambhobhi: phena*.*budbuda*.*vIcibhi: |

आभास*.*मात्रे सर्वस्मिन् स्फुरत्य्_अस्मिंश्_चिदात्मनि ॥५।८२।७८॥

AbhAsa*.*mAtre sarvasmin sphurati_asmin_cit.Atmani ||5|82|78||

द्वितीया न.अस्ति कलना तप्त*.*अङ्गार* इव_अम्बुधौ ।

dvitIyA na_asti kalanA tapta*.*aGgAra* iva_ambudhau |

कलना*.*रहिते देवे देहे मनसि वा जडे ॥५।८२।७९॥

kalanA*.*rahite deve dehe manasi vA jaDe ||5|82|79||

संवित्*.*संवेद्य*.*निर्मुक्ता सारम् सुन्दरम् न_इतरत् ।

saMvit*.*saMvedya*.*nirmuktA sAram sundaram na_itarat |

इदम् अन्यद्_इदम् न.अन्यच् छुभम् वा_अशुभम् एव च ॥५।८२।८०॥

idam anyat_idam na_anyat_zubham vA_a.zubham eva ca ||5|82|80||

इत्य्_असत्*.*कल्पना न.अस्ति यथा नभसि काननम् ।

iti_a.sat*.*kalpanA na_asti yathA nabhasi kAnanam |

संवेद्य*.*रहितम् संविन्मात्रम् एव_इदम् आततम् ।

saMvedya*.*rahitam saMvit.mAtram eva_idam Atatam |

तत्र_अयम् अहम् अन्यो ऽयम् इ त्य्_असत्कलना कथम् ॥५।८२।८१॥

tatra_ayam aham anya:_ayam iti_a*.*sat*.*kalanA katham ||5|82|81||

अन्.आदिमति नीरूपे सर्वगे वितत*.*आत्मनि ।

an.Adimati nir.rUpe sarvage vitata*.*Atmani |

आरोपयेत् कः कलनाम् ऋग्वेदम् व्योम्नि कः लिखेत् ॥५।८२।८२।

Aropayet ka: kalanAm Rg.vedam vyomni ka: likhet ||5|82|82|

नित्य.उदिते सकल*.*वस्तु*.*पदार्थ*.*सारे

nitya.udite sakala*.*vastu*.*padArtha*.*sAre

संवित्.स्थिते भरित*.*निर्भर*.*भूरि*.*दिक्कम् ।

saMvit.sthite bharita*.*nirbhara*.*bhUri*.*dikkam |

आत्मन्य्_असत्यम् इव साधु गते ऽमलत्वात्

Atmani_asatyam iva sAdhu gate_amalatvAt

क्षीणौ सुख.असुख*.*लवौ मम वै स* मोहः ॥५।८२।८३॥

kSINau sukha.asukha*.*lavau mama vai sa* moha: ||5|82|83||

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 Tue, Jun 6, 2017 at 10:08 PM jivadas <das....@gmail.com> wrote:

> work in progress .v17
>
> latest update:
>
> fm5082 2.je05-06 The Meditation of vItahavya the Worshipful .z83
>
>
> https://www.dropbox.com/s/bvw6gc4se739yfu/fm5082%202.je05-06%20The%20Meditation%20of%20vItahavya%20the%20Worshipful%20.z83.docx?dl=0
>
>
>
>
>
>
>

> *O*ॐm
>
>
>
>
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
>
> *[image: image not displayed]*
>
>
>
> *The Meditation*
>
>
>
> *of*
>
>
>
> *वीतहव्य***
>
>
>
> *vItahavya the Worshipful*
>
>
>
> *vasiShTha said—*

>
>
>
> विचार एवम् विदुषा संवर्तेन कृतः पुरा ।
>
> vicAra evam viduSA saMvartena kRta: purA |
>
> कथितो मम विन्ध्य-अद्रौ तेन_एव विदित-आत्मना ॥५।८२।१॥
>
> kathito_ mama vindhya-adrau tena_ eva vidita-AtmanA ||5|82|01||
>
> .
>

> *this is the sort of Enquiry that was once made by *
>
> *the learned saMvarta.Drycloud *
>
> *which he made.known to me on a peak of the vindhyA range*
>
> *.*

>
> ~vlm.1. Vasishtha continued:—It was in this manner that the learned
> Samvarta, who had the knowledge of the soul reasoned with himself, and
> which he communicated to me on the Vindhyan mountain. (Samvarta is said to
> have been the brother of Vrihaspati, both of whom have transmitted to us
> two distinct treatises on law, which are still extant).
>
> ~m1- O Rama, Samvarta, the brother of Brihaspati, made such a type of
> inquiry. He himself told me so while he was staying on the Vindhya
> mountain....
>

> #*saMvarta *a char. in y5082 • a partic. kind of cloud (abounding in

> water and so distinct from the #Avarta आ-वर्त which has no water
>

> *jd. - vicAra: evam* Such an Enquiry *viduSA saMvartena* by the learned
> saMvarta Drycloud *kRta: purA* was made long ago. *kathito_mama
> vindhya-adrau tena_eva vidita-AtmanA* It was explained to me on a vindhyA
> mountain.top by that very knowledgeable soul. *

>
>
>
> एताम् दृष्टिम्_अवष्टम्भ्य विचार-परया धिया ।
>
> etAm dRSTim_avaSTambhya vicAra-parayA dhiyA |
>
> सम्सार-सागराद्_अस्मात्_तारतम्येन सम्तर: ॥२॥
>
> samsAra-sAgarAd_asmAt_tAratamyena saMtara: ||02||
>

> etAm dRSTim_avaSTambhya* Having stopped this sight/vision *
>
> vicAra-parayA dhiyA* with the thought that succeeds Enquiry *
>
> samsAra-sAgarAd_AsmAt* over this sam.s*A*ra Sea *
>
> tAratamyena saMtara:* there *

>
> #saMtaram -ind.- or सं-तर्/आम् ind. (fr. 2. स्/अम् + त्°) more together
> RV.&c. • #taratamatas -ind.- more or less , 87 , 19 ; cf. tAratamya. •
> #tAratamyam ("er-est-ness", fr. ‑tara तर and ‑tama तम) gradation ,
> proportion , difference +
>
> ~vlm.2. Shut out the world, said he, from your sight, and employ your
> understanding to abstract reasoning, inorder to get over the vast ocean of
> this world.
>
>
>
> अथ_इमाम्_अपराम् राम शृणु दृष्टिम् पद-प्रदाम् ।
>
> atha_imAm_aparAm rAma zRNu dRSTim pada-pradAm |
>
> मुनिना वीतहव्येन यया स्थितम्_अशाङ्कितम् ॥३॥
>
> muninA vItahavyena yayA sthitam_azAGkitam ||03||
>
> atha_imAm_aparAm
>

> *so*
>
> *this otherly... *
>
> rAma
>
> *rAma, pay attention! *

>
> zRNu
>
> dRSTim pada-pradAm x
>
> muninA vItahavyena yayA sthitam_azAGkitam xx
>
> ~vlm.3. Hear me tell you Ráma of another view of things, whereby the great
> sage Vita-havya gave up the practice of making his offerings to fire, and
> remained dauntless in his spiritualistic faith.
>
> ~sv.3. There is another mode of enquiry which was adopted by the sage
> vIta.havya.
>
> ~m1-3 O Rama, Samvarta, the brother of Brihaspati, made such a type of
> inquiry. He himself told me so while he was staying on the Vindhya
> mountain. And so, you also adopt this attitude with your intelligent mind
> and inquire. Thus you shall cross this ocean of 'samsara'. Now listen to
> the way of enlightenment with which sage vIta.havya attained the supreme
> state.
>

> Øtt.char. #*vItahavya, **vIta.havya the Worshipful, who is Worship-full,

> and no longer needs to worship. He comes to know his name in y5087&c. • MW
> reads "one whose offerings are acceptable", I don't see how. • Pur.Encyc.
> has: VlTAHAVYA: Another name of King #ekavira, otherwise known as #haihaya.
> (For further details see mbh. Adi Parva, Chapter 94, Stanza 58). •• In
> his def. of <vItahavya>, MW cites "N. of a ch. of the #vasiSTha-rAmAyaNa.

> "- This is the only mention of *yv *that I have encountered in MW. Koeln

> kindly searched their files and found no other. das....@gmail.com
>
>
>
> वीतहव्यो महातेजा वि.बभ्राम वने पुरा ।
>
> विन्ध्य.शैल-दरीर्_दीर्घा रविर्_मेरु-दरीर्_इव ॥४॥
>
> vItahavyo mahAtejA vi.babhrAma vane purA |
>
> vindhya.zaila-darIr_dIrghA ravir_meru-darIr_iva ||04||
>

> vItahavyo mahAtejA vibabhrAma vane purA* x *
>
> vindhya.zaila-darIr_dIrghA ravir_meru-darIr_iva *x. *

>
> ~vlm.4. The illustrious Vita-havya wandered about the forests in former
> times, and then resided in a cave of the Vindhyá mount, which was as
> spacious as a cave of Meru under the sun's passage. (The cave of mount Meru
> is the Polar circle about which the sun is said to turn; but Sumeru is the
> meridian circle on which the sun passes).
>
> ~sv.4. This sage used to roam the forests in the mountain ranges known as
> Vindhyas.
>
> ~m.4-11 In olden days the effulgent sage vIta.havya searched among the
> forests of Vindhya for a place to conduct his 'tapas' leading to samadhi....
>
>
>
> अस्मात्_क्रियाक्रमाद्_घोरात्_सम्सार-भ्रम.दायिन: ।
>
> asmAt_kriyAkramAd_ghorAt_samsAra-bhrama.dAyina: |
>
> आधि.व्याधि-मय=आकारात्_कालेन_उद्वेगम्_आययौ ॥५॥
>
> Adhi.vyAdhi-maya=AkArAt_kAlena_udvegam_Ayayau ||05||
>

> *He grew revolted by those rituals,*
>
> *those sam.s*A*ra-delusion=gifts,*
>
> *the boon of affections and infections*
>
> *to trouble a man.*
>
> asmAt_kriyA.kramAt_ghorAt* x *
>
> samsAra-bhrama.dAyina:* x *
>
> Adhi.vyAdhi-maya=AkArAt* x *
>
> kAlena_udvegam_Ayayau *x. *

>
> ~vlm.5. He grew in course of time dissatisfied with the ritual acts, which
> serve only to bewilder men, and are causes of diseases and difficulties to
> man; (rather than those of their removal).
>
> ~sv.5-6. At one stage, he became totally disenchanted with the affairs of
> the world which create delusion: and through the contemplation which is
> free from all perverse notions and thoughts, he abandoned the world as a
> worn-out illusion.
>
> ~m.4-11 ... He became dejected with the ways of the world and his
> activities in it which were the cause of physical and mental diseases. He
> developed an intense desire to reach the Supreme State through 'Nirvikalpa
> samadhi'. With that intention he gave up all his interests in the works of
> the world. ...
>
> ~m.... physical and mental diseases...
>
>
>
> निर्विकल्प.समाध्य्-अम्श-लभ्य-उदार-परेच्छया ।
>
> nirvikalpa.samAdhy-amza-labhya-udAra-parecchayA |
>
> स जहार जगज्_जीर्णाम् स्व.व्यापर-परम्पराम् ॥६॥
>
> sa jahAra jagaj_jIrNAm sva.vyApara-paramparAm ||06||
>

> nirvikalpa.samAdhy-amza-labhya-udAra-parecchayA* - *
>
> *w *nirvikalpa.samAdhy-amza-labhya-udAra-parecchA
>
> sa jahAra jagaj_jIrNAm* x *
>
> sva.vyApara-paramparAm *x. *

> *x*
>
> *. *

>
> ~vlm.9. He sat there in the posture of padmásana with his legs crossed
> upon one another, and held his heels with the fingers of both his hands,
> and remained with his uplifted head, like the fast and fixed peak of a
> mountain summit.
>
> ~m. After that he sat erect in a lotus posture. In that he looked like a
> small hill....
>
> ~sv. He entered his hermitage, seated himself in the lotus posture and
> remained firm like a mountain-peak. Having withdrawn the senses and having
> turned the attention of the mind upon itself, he began to contemplate as
> follows:
>
>
>
> स जहार_अलम्_आलोकाद्_दिग्-विकीर्णम् मन: शनै: ।
>
> sa jahAra_alam_AlokAd_dig-vikIrNam mana: zanai: |
>
> विशन्_मेरु-दरीम् सायम् मुनिर्_भास इव_उत्करम् ॥१०॥
>
> vizan_meru-darIm sAyam munir_bhAsa iva_utkaram ||10||
>

> sa jahAra_alam_AlokAt_dik-vi.kIrNam mana: zanai:* x *
>
> vizan_meru-darIm sAyam munir_bhAsa iva_utkaram *x. *

>
> ~vlm.10. He closed his eyesight from looking upon the surrounding objects,
> and pent up his mind in his bosom, as the descending sun confines his beams
> in the hollow caves of Meru.
>
> ~m.4-11 ... Just like sun who withdraws his rays into himself at the time
> of setting, he slowly withdrew his rays into himself at the time of
> setting, he slowly withdrew his mind from all the sense borne phenomena,
> through appropriate methods...
>
> ~sv. He entered his hermitage, seated himself in the lotus posture and
> remained firm like a mountain-peak...
>
>
>
> बाह्यान्_आभ्यन्तरांश्_चैव स्पर्शान्_परि.जहत्_क्रमात् ।
>
> bAhyAn_AbhyantarAMz_caiva sparzAn_pari.jahat_kramAt |
>
> इदम्_आकलयाम्.आस मनसा विगत-एनसा ॥११॥
>
> idam_AkalayAm.Asa manasA vigata-enasA ||11||
>
> .
>
> bAhyAn_AbhyantarAn_ca_eva
>
> x
>
> sparzAn_pari.jahat_kramAt
>

> *x *
>
> idam_AkalayAm.Asa
>
> x
>
> manasA vigata-enasA
>
> *x*
>
> *. *

>
> ~vlm.11. Then having stopped the course of his internal and external
> senses, he thus revolved in his mind, which was free from sin and guile.
>
> ~m. Just like sun who withdraws his rays into himself at the time of
> setting, he slowly withdrew his rays into himself at the time of setting,
> he slowly withdrew his mind from all the sense borne phenomena, through
> appropriate methods. Soon his mind became free and pure. Then he started
> musing like thus.
>
> ~sv. He entered his hermitage, seated himself in the lotus posture and
> remained firm like a mountain-peak. Having withdrawn the senses and having
> turned the attention of the mind upon itself, he began to contemplate as
> follows:
>
> Ø
>
> अहो नु चञ्चलम् इदम् प्रत्याहृतम् अपि क्षणात् ।
>
> aho nu caJcalam idam pratyAhRtam api kSaNAt |
>
> न मनस् स्थैर्यम् आयाति तरङ्ग-प्रौढ-पर्णवत् ॥१२॥
>
> na manas sthairyam AyAti taraGga-prauDha-parNavat ||12||
>
> .
>

> *but O this constant stirring*
>
> :
>
> *tho withdrawn from it for a moment*
>
> *Mind does not get settled*
>
> :
>
> *it's like a surging wave*
>
> *.*

>
> ~vlm. ... though I have restrained my outer organs ....
>
> ~m.... In spite of great effort to control this mind ....
>
> ~sv. Even if it is introverted, it does not remain steady ....
>
> * "restrained" – pratyAhRta, having practiced pratyAhAra (withdrawal from
> the senses)
>
>
>
> चक्षुस्.आदिभिर्_उद्दामै रूपैर्_आहित-सम्भ्रमै: ।
>
> यस्माद्_निवार्यते तस्मिन्_प्रोन्मत्त इव धावति ॥१३॥
>
> cakSus.Adibhir_uddAmai rUpair_Ahita-sambhramai: |
>
> yasmAd_nivAryate tasmin_pronmatta iva dhAvati ||13||
>
> cakSus.Adibhir_uddAmai rUpair_Ahita-sambhramai: |
>
> yasmAd_nivAryate tasmin_pronmatta iva dhAvati ||13||
>
> .
>

> cakSus.Adibhir_uddAmai rUpair_Ahita-sambhramai:* x *
>
> yasmAd_nivAryate tasmin_pronmatta iva dhAvati *x. *

> tyajad_eva_anugRhNAti* x *
>
> vRtti-indriya-vardhitA:* x *
>
> yasmAt_nivAryate tasmin_pronmatta iva dhAvati
>
> *x. *

>
> ~vlm.14. Though I refrain from the exercise of my external [~
> verifyfaculties,
>
> yet it pursues them with eagerness, and runs towards the objects from
> which I try to stop its course.
>
> ~m.12-16 . Oh, what a fickle one is this mind ? In spite of great effort
> to control, this mind is unstable like a leaf floating on waves. It is
> dancing like a ball hit by legs, called mind, which is roaming around
> worldly phenomena prompted by senses. This mind is taking on fresh sense
> prompted movements even after rejecting the (old) movements. It is running
> after those movements which are prevented with effort. It jumps from pot to
> fabric and from fabric to a cart at a racy speed. This mind is chasing and
> moving among worldly purposes like a monkey which jumps from branch to
> branch. I shall now contemplate about the five doors, like eyes etc.
>
> ~sv.14. Having been nourished by the senses, the mind grasps the very
> objects it has given up; and like a demented person, it runs after the very
> things from which it has been restrained.
>
>
>
> घटात्_पटम्_उपायाति पटाच्_छकटम्_उत्कटम् ।
>
> चित्तम्_अर्थेषु चरति पादपेष्व्_इव मर्कट: ॥१५॥
>
> ghaTAt_paTam_upAyAti paTAc_chakaTam_utkaTam |
>
> cittam_artheSu carati pAdapeSv_iva markaTa: ||15||
>
> ghaTAt_paTam_upAyAti paTAc_chakaTam_utkaTam |
>
> cittam_artheSu carati pAdapeSv_iva markaTa: ||15||
>
> .
>
> ghaTAt_paTam_upAyAti
>

> *x *
>
> paTA*c_ch*akaTam_utkaTam
>
> *x *
>
> cittam_artheSu carati
>
> *x *
>
> pAdapeSv_iva markaTa:
>
> *x*
>
> *. *

>
> ~vlm.15. It turns from this object to that, as they say from the pot to
> the picture and from that to the chariot: (ghata, pata and sakata): and in
> this manner the mind roves about the objects of sense, as a monkey leaps
> from branch to branch of a tree.
>
> ~m.12-16 . Oh, what a fickle one is this mind ? In spite of great effort
> to control, this mind is unstable like a leaf floating on waves. It is
> dancing like a ball hit by legs, called mind, which is roaming around
> worldly phenomena prompted by senses. This mind is taking on fresh sense
> prompted movements even after rejecting the (old) movements. It is running
> after those movements which are prevented with effort. It jumps from pot to
> fabric and from fabric to a cart at a racy speed. This mind is chasing and
> moving among worldly purposes like a monkey which jumps from branch to
> branch. I shall now contemplate about the five doors, like eyes etc.
>
> ~sv.15 It jumps from one object to the other like a monkey.
>
>
>
> पञ्च-द्वाराणि मनसश्_चक्षुर्_आदीन्य्_अमून्य्_अलम् ।
>
> paJca-dvArANi manasaz_cakSur_AdIny_amUny_alam |
>
> दग्ध-इन्द्रिय-अभिधानानि तावद्_आलोकयाम्य्_अहम् ॥१६॥
>
> dagdha-indriya-abhidhAnAni tAvad_AlokayAmy_aham ||16||
>

> paJca-dvArANi manasa:* - 5 doorways of Mind *
>
> cakSu: AdIni* - seeing and the rest *
>
> amUny_alam* - these sufficiently + *
>
> dagdha-indriya-abhidhAnAni* x *
>
> tAvad_AlokayAmy_aham *x. *

>
> ~vlm.16. Let me now consider the courses of the five external senses and
> their organs, which serve as so many passages for the mind.
>
> ~m.12-16 .... I shall now contemplate about the five doors, like eyes etc.
>
> ~sv.16. I shall now consider the character of the five senses through
> which the mind thus gets distracted.
>
>
>
> हे हे हत-इन्द्रिय-गणा: किम् मे बोधाय न_इह व: ।
>
> वेला-विलुलित-अम्बूनाम्_अब्धीनाम्_इव पञ्चला: ॥१७॥
>
> he he hata-indriya-gaNA: kim me bodhAya na_iha va: |
>
> velA-vilulita-ambUnAm_abdhInAm_iva paJcAlA: ||17||
>
> he he hata-indriya-gaNA: kim me bodhAya na_iha va: |
>
> velA-vilulita-ambUnAm_abdhInAm_iva paJcAlA: ||17||
>
> .
>
> he he
>

> *O O *
>
> hata-indriya-gaNA:
>
> *x *

>
> kim me bodhAya na_iha va:
>

> *x *
>
> velA-vilulita-ambUnAm* - *
>
> *of *velA-vilulita-*waters *
>
> abdhInAm_iva* - as of the oceans *
>
> caJcAlA: *- trembling. *

>
> ~vlm.17. O my wicked and wretched senses, how shall I counsel to call you
> to your good sense, when you are so senseless as to roll on restlessly like
> the billows of waters in the sea.
>
> ~m.17-25. O senses, who are struck and smitten, you are fickle and
> unstable like waves in a sea. Are you not interested in my enlightenment?
> You are unstable and are full of fickleness. ...
>
> ~sv.17-18. O senses, has the time not yet arrived for you all to attain
> self-knowledge? Do you not remember the sorrow that followed your pursuit
> of pleasure? Then, give up this vain excitement.
>
>
>
> मा कुरुध्वम्_अनर्थाय चापलम् चपल-आशया: ।
>
> स्मरता-आनीत=वृत्तीनो_दु:ख-जालानि भूरिश: ॥१८॥
>
> mA kurudhvam_anarthAya cApalam capala-AzayA: |
>
> smaratA-AnIta=vRttIno_du:kha-jAlAni bhUriza: ||18||
>
> mA kurudhvam_anarthAya cApalam capala-AzayA: |
>
> smaratA-AnIta=vRttIno_du:kha-jAlAni bhUriza: ||18||
>
> .
>
> mA kurudhvam_anarthAya cApalam
>

> *dont get involved in useless things *
>
> capala-AzayA:
>
> *x *
>
> smaratA-AnIta=vRttIna:
>
> *x *
>
> du:kha-jAlAni bhUriza:
>
> *x*
>
> *. *

>
> ~vlm.18. Do not now disturb me any more with your fickleness, for I well
> remember to what trains of difficulties I have been all along exposed by
> your inconstancy.
>
> ~m17--25... Do not hurt. Do not cause catastrophes. Remember your
> sorrowful movements and activities all the time. You bring phenomena into a
> mind saturated with them...
>
> ~sv.17-18. O senses, has the time not yet arrived for you all to attain
> self-knowledge? Do you not remember the sorrow that followed your pursuit
> of pleasure? Then, give up this vain excitement.
>
>
>
> रूपाणि मनसो यूयम् जडा एव किल_अधमा: ।
>
> rUpANi manaso yUyam jaDA eva kila_adhamA: |
>
> जडे तु_उत्सिक्तता व्यर्थम् मृगतृष्णा_इव वल्गति ॥१९॥
>
> jaDe tu_utsiktatA vyartham mRgatRSNA_iva valgati ||19||
>

> rUpANi manasa: yUyam jaDA: eva kila_adhamA:* x *
>
> jaDe tu_utsiktatA vyartham mRgatRSNA_iva valgati *x. *

> asAra-Atma.svarUpAnAm_anAlokavatI sadA* x *
>
> andhAnAm_uddhatiryA_iyam sA dRzyAya_eva jAyate *x. *

> cid.AtmA bhagavAn_sarvam sAkSitvena karomy_aham* x *
>
> hata-indriya-gaNA yUyam kim nirarthakam_AkulA: *x. *

> sambandh*a: *
>
> *d*yu.pAtAla-tala=adri.vat

>
> x
>
> ~vlm.23. The all knowing soul knows well the eyes and ears, though none of
> these organs knows the internal soul, and is as far from it, as the heaven
> and hell asunder.
>
> ~m17-25... There is no relationship between heaven and nether world.
> Similarly there is no relationship between the all-knowing Self and
> unenlightened eyes and such senses....
>
> ~sv.19-24. (paraphrase) ... There is no connection whatsoever between you
> and the consciousness which is the self.
>

> ~*VA. *here the comparison (or uncomparability) is between heaven's floor

> and hell's mountain or there are two comparisons heaven and hell, valley
> and mountain?
>
> ~AS: I think the comparison is between the sky (or heaven) and a mountain
> in hell (pAtAla). The idea is both are considered "high" but they have no
> connction they are very distinct! BTW, we need a different translation
> for pAtAla. It is not the usual concept of punitive hell, although there
> are parts of hell down there. In puranas, some of these nether worlds are
> described as more prosperous than the heavens! May be nether world is a
> better choice. The astronomers seem to describe as simply the southern
> hemisphere!
>
> भीत: पान्थ इव_अहिभ्य: पुक्कसेभ्य इव द्विज: । दूरे तिष्ठति चिन्.मात्रम्_
> इन्द्रियेभ्यस्_त्व्_अनामयम् ॥२४॥
>
> bhIta: pAntha iva_ahibhya: pukkasebhya iva dvija: | dUre tiSThati
> cin.mAtram_indriyebhyas_tv_anAmayam ||24||
>
> bhIta: pAntha iva_ahibhya: pukkasebhya iva dvija:
>
> x
>
> dUre tiSThati cin.mAtram_indriyebhyas_tv_anAmayam
>
> x
>

> #>abo. #*pukkasa* *-m.-* #pulkasa *-m.-* N. of a despised mixed tribe,

> Gaut. MBh. (also #pulkaka, BhP.; cf. #paulkasa and #pukkaza); #pukkasI

> *–f.-* the indigo plant L. ; kalikA or kAlikA, Lex. ~ a racist term used

> *O *

>
> zvA_Iva vyartham_anarthAya ma_evam vihara he jagat
>
> x
>
> ~vlm.26. O my mind! that art wandering all about like a mendicant, in
> order to fill the belly with food; and actest as a chárváka materialist, to
> make a god of thy body, and to enslave thyself to its service; do not thus
> rove about the world in the vain search of your bane only.
>
> ~sv.25-26. In the very light of the consciousness which is non-volitional,
> you function, even as people perform various actions in the light of the
> sun.
>
> ~m.26-36 . O mind, O dancer and actor, O Charvaka, the materialist, O
> sceptic atheist, O beggar wandering around the four quarters, you are
> roaming around this world like a day without purpose and calamitously...
>

> ~*VA. *o mind, actor, cArvAka, beggar to fill his empty abdomen, don*'*t

> roam the world uselessly in vain as a dog.
>
> ~AS: The word cAraNa probably means a wanderer. cArvAka can be explained
> as someone who mistakes the body for self.
>
> अहम् चिद्.वद्_इति व्यर्थम्_असत्या तव वासना । अत्यन्त-भिन्नयोर्_ऐक्यम् न_
> अस्ति चिद्-मनसो: शठ ॥२७॥
>
> aham cid.vad_iti vyartham_asatyA tava vAsanA | atyanta-bhinnayor_aikyam
> na_asti cid-manaso: zaTha ||27||
>

> aham cid.vad_iti vyartham* x *
>
> asatyA tava vAsanA* x *
>
> atyanta-bhinnayo:* x *
>
> aikyam* x *
>
> na_asti cid-manaso:* - is not of Consciousness & Mind *
>
> *shaTha, you Cheat! *

>
> ~vlm.27. It is a false pretension of thine, to think thyself to be as
> intelligent as an intelligence or as the intellect itself; you two are too
> different in your natures, and cannot agree together.
>
> ~m.26-36 ... 'I am consciousness' such assertion on your part is untrue,
> purposeless. It is only a vasana. You are totally different from the One.
> There is no relationship of unity between mind, which is inconscient and
> consciousness. 'I am living' this assertion by you is also untrue and of
> evil import...
>
> ~sv.27. But do not entertain the false notion, O senses, that 'I am
> intelligent', for you are not.
>
>
>
> जीवाम्य्_एव_अहम्_इत्य्_एषा तव_अहम्.कार-दुर्.मति: ।
>
> jIvAmy_eva_aham_ity_eSA tava_ahaMkAra-dur.mati: |
>
> मिथ्यैव जाता दु:खाय न सत्या सत्य-वर्जिता ॥२८॥
>
> mithyaiva jAtA du:khAya na satyA satya-varjitA ||28||
>

> jIvAmy_eva_aham* x *
>
> ity* x *
>
> eSA tava_ahaMkAra-dur.mati:* x *
>
> mithyA_eva jAtA du:khAya* x *
>
> na satyA satya-varjitA *x. *

>
> ~vlm.28. It is thy vain boast also, to think thyself to be living, and to
> be the life and the ego likewise; because these things belong to the soul,
> and thou art entirely devoid of the same.
>
> ~m.26-36 .... There is no relationship of unity between mind, which is
> inconscient and consciousness. 'I am living' this assertion by you is also
> untrue and of evil import. It shows your egoism....
>
> ~sv.28-29. Even the notion 'I am alive' that you entertain falsely is
> conducive only to sorrow.
>

> #*jIva *jIvAmyevAham ~ compare Descartes "I think, therefore I am" with

> "I-living, therefore I, I live, therefore I am". y5082.028.
>
>
>
> अहम्.कार-उदये सो_ऽस्मि_इत्य्_एताम् सम्रब्धताम् त्यज ।
>
> ahaMkAra-udaye so_'smi_ity_etAm samrabdhatAm tyaja |
>
> न किम्.चिद्_अपि मूर्खत्वम् किम् व्यर्थम् तरलायसे ॥२९॥
>
> na kim.cid_api mUrkhatvam kim vyartham taralAyase ||29||
>
> .
>
> ahaMkAra-udaye
>

> *"when ahamkAra "I"dentity arises, *
>
> so_'smi_iti
>
> *that's what I am" *
>
> etAm samrabdhatAm tyaja
>
> *x *

>
> na kim.cid_api mUrkhatvam
>
> x
>
> kim vyartham taralAyase
>

> *x*
>
> *. *

>
> ~vlm.29. Egoism produces the knowledge of "I am the Ego" which thou art
> not; and neither art thou anything except a creature of false imagination,
> which it is good for thee to give up at once: (because the mind's eye sees
> the fumes of fancy only.)
>
> ~m.26-36 . O mind, O dancer and actor, O Charvaka, the materialist, O
> sceptic atheist, O beggar wandering around the four quarters, you are
> roaming around this world like a day without purpose and calamitously. 'I
> am consciousness' such assertion on your part is untrue, purposeless. It is
> only a vasana. You are totally different from the One. There is no
> relationship of unity between mind, which is inconscient and consciousness.
> 'I am living' this assertion by you is also untrue and of evil import. It
> shows your egoism. It is born of an illusion and so will cause grief...
>
> ~sv.28-29. Even the notion 'I am alive' that you entertain falsely is
> conducive only to sorrow.
>
>
>
> सम्वित्-चित्त्वम्_अन्.आद्यन्तम् सम्विदो_ऽन्यन्_न विद्यते ।
>
> saMvit-cittvam_an.Adyantam saMvido_'nyan_na vidyate |
>
> देहे_ऽस्मिंस्_तन्_महामूर्ख किम् त्वम् स्याश्_चित्त-नामकम् ॥३०॥
>
> dehe_'smiMs_tan_mahAmUrkha kim tvam syAz_citta-nAmakam ||30||
>
> saMvit-cittvam_an.Adyantam
>

> *x *
>
> saMvido_'nyan_na vidyate
>
> *x *
>
> dehe asmin
>
> *in this Body *

>
> tan_mahAmUrkha
>
> x
>
> kim tvam syAz_citta-nAmakam
>

> *x*
>
> *. *

>
> ~vlm.30. It is the conscious intellect, which exists without its beginning
> and end, and nothing else is existent beside this: what art thou then in
> this body, that takest the name of the mind.
>
> ~m.26-36 ... Consciousness is knowledge. It is eternal. There is nothing
> other than that. O great fool, who are you in this body bearing the name
> 'mind'? ...
>
> ~sv.30-32 There is nothing but consciousness which is beginningless and
> endless. O wicked mind, what then are you?
>
> Ø
>
> विष-पर्यवसाना इयम् रसायन.वदुत्थिता ।
>
> viSa-pary.avasAnA_iyam rasAyana.vad_utthitA |
>
> भोक्तृताकर्तृताशङ्का बत चित्त मुधैव हि ॥३१॥
>
> bhoktRtÂkartRtÂzaGkA bata citta mudhaiva hi ||31||
>
> .
>
> viSa-paryavasAnA iyam
>

> *x *
>
> rasAyana.vad_utthitA
>
> *x *

>
> bhoktRtÂkartRtÂzaGkA
>
> x
>
> bata citta mudhA_eva hi
>

> *x*
>
> *. *

>
> ~vlm.31. The impression of the activity and passivity of the mind is as
> wrong, as the belief of poison and nectar to be the one and same thing;
> since the two opposites can never meet together.
>
> ~m.26-36 .... Your desire for ownership and enjoyership of works is
> wasteful since what is born as nectar turns into poison at the end....
>
> Ø
>
> मोपहास-पदम् गच्छ मूर्खेन्द्रिय-गणाश्रयम् ।
>
> mA_ upahAsa-padam gaccha mUrkha-indriya-gaNa-Azrayam |
>
> न कर्ता त्वम् न भोक्ता त्वम् जडोऽस्य् अन्येन बोध्यसे ॥३२॥
>
> na kartA tvam na bhoktA tvam jaDa:_ asi_ anyena bodhyase ||32||
>
> .
>
> mA_upahAsa-padam gaccha
>

> *x *
>
> mUrkha-indriya-gaNa-Azrayam
>
> *x *
>
> na kartA tvam
>
> *you are not a Doer *
>
> na bhoktA tvam
>
> *nor an Enjoyer are you *
>
> jaDa: asi_anyena bodhyase *x. *

>
> ~vlm.32. Do not, therefore thou fool, expose thyself to ridicule, (that
> art dependant on the organs of the body); by thinking thyself as both the
> active and passive agent, which thou art not; but a mere dull thing as it
> is known to all.
>
> ~m.. Do not become a butt of ridicule depending upon the senses. You are
> neither a owner nor an enjoyer. You are inconscient. And so you have to be
> tutored by others. What is your relationship with pleasures and how are
> pleasures related to you. When, in reality, you have no shape or form, ....
>
>
>
> कस्_त्वम् भवसि भोगानाम् के वा भोगा भवन्ति ते ।
>
> जडस्य_आत्मा_एव ते नास्ति बन्धुमित्र.आदि तत्_कुत: ॥३३॥
>
> kas_tvam bhavasi bhogAnAm ke vA bhogA bhavanti te |
>
> jaDasya_AtmA_eva te nAsti bandhumitra.Adi tat_kuta: ||33||
>
> kas_tvam bhavasi bhogAnAm ke vA bhogA bhavanti te |
>
> jaDasya_AtmA_eva te nAsti bandhumitra.Adi tat_kuta: ||33||
>
> .
>
> kas tvam bhavasi bhogAnAm
>

> *who do you become thru pleasures? *

>
> ke vA bhogA bhavanti te
>

> *or what pleasures become for you? *

>
> jaDasya_AtmA_eva te nAsti
>
> x
>
> bandhumitra.Adi tat_kuta:
>

> *x*
>
> *. *

> * for what is inert *
>
> tat_hi nAsti eva
>
> *that is not at.all *
>
> sadeva asattayA_anvitam
>
> *x *
>
> jJatva-kartRtva-bhoktRtvam
>
> *x *
>
> anyatvAnAm asambhavAt
>
> *x*
>
> *. *

> *if you are a unique affective form *
>
> tadA
>
> *then *
>
> AtmA_eva te vapu:
>
> *only self is your body *
>
> bhAva-abhAva-mayI
>
> *x *

>
> citta-sattA te kA_iva du:khadA
>

> *x*
>
> *. *

>
> ~vlm.35. If thou beest the eternal Mind, then thou art selfsame with the
> eternal soul; but the painful mutability of thy nature, bespeaks thee to be
> not the same (immutable, everlasting and imperishable soul).
>
> ~m. If you are a witness-consciousness, then you will be the Self itself.
> Then you will be deprived of your state as mind which is full of becomings
> and nonbecomings. Listen now about the way I will wash off your illusory
> nature of ownership and enjoyership.
>
> Ø
>
> यथा कर्तृत्व-भोक्तृत्वे मिथ्यैव अधिगते त्वया ।
>
> yathA kartRtva-bhoktRtve mithyA_eva_adhigate tvayA |
>
> मया ते हि प्रमार्ज्यते शृणु युक्त्या कथम् शनै: ॥३६॥
>
> mayA te hi pra.mArjyate zRNu yuktyA katham zanai: ||36||
>
> .
>
> yathA kartRtva-bhoktRtve
>

> *as doership and enjoyership *
>
> mithyA_eva
>
> *merely falsehood *
>
> adhigate tvayA
>
> *x *
>
> mayA te hi
>
> *by me for you indeed *
>
> pra.mArjyate
>
> *x *
>
> zRNu
>
> *x *
>
> yuktyA katham zanai:
>
> *x*
>
> *. *

>
> ~vlm.36. Now as thou hast come to be acquainted, with the falsity of thine
> action and passion; hear now how I am purged of these impressions, by my
> own reasoning as follows.
>
> ~m.26-36 .... Then you will be deprived of your state as mind which is
> full of becomings and nonbecomings. Listen now about the way I will wash
> off your illusory nature of ownership and enjoyership.
>
> ~sv.36. O mind, I shall gently bring home to you the truth that you are
> indeed neither the doer nor the experiencer.
>
>
>
> स्वयम् तावद्_भवान्_एषो जडो न_अस्त्य्_अत्र सम्शय: ।
>
> जडस्य कीदृक्_कर्तृत्वम् नृत्यन्ति_इह कथम् शिला: ॥३७॥
>
> svayam tAvad_bhavAn_eSo jaDo na_asty_atra samzaya: |
>
> jaDasya kIdRk_kartRtvam nRtyanti_iha katham zilA: ||37||
>
> svayam tAvad_bhavAn_eSo jaDo na_asty_atra samzaya: |
>
> jaDasya kIdRk_kartRtvam nRtyanti_iha katham zilA: ||37||
>
> .
>
> svayam
>

> *itself *
>
> tAvat
>
> *that much is *
>
> bhavAn
>
> *x *
>
> eSa: jaDa:
>
> *x *
>
> na_asti_atra samzaya:
>
> *there is no doub*t a*bout this *
>
> jaDasya
>
> *of the inert *
>
> kIdRk_kartRtvam
>
> *what sort of doership is there *
>
> nRtyanti_iha katham zilA:
>
> *how do stones dance*
>
> *? *

>
> ~vlm.37. That thou art an inert unreality, said I, is a truth beyond all
> doubt; and that the activity of an inactive nullity is as false, as the
> dancing of the ideal demon or of inert stones.
>
> ~m.37-41 . By your nature you are inconscient. There is no doubt in this.
> How can there be ownership of action? It will be like a stone dancing...
>
> ~sv.37-38. You are indeed inert; how can a statue made of stone dance? If
> your intelligence is entirely dependent upon the infinite consciousness,
> then may you live long in that realisation.
>
> Ø
>
> उपजीव चिरम् तस्माच् छुद्धम् तद्भागम् ऐश्वरम् ।
>
> upajIva ciram tasmAc_chuddham tad-bhAgam_aizvaram |
>
> जीवसि इच्छसि हम्सि त्वम् वृथा यासि विवल्गसि ॥३८॥
>
> jIvasi_icchasi hamsi tvam vRthA yAsi vi.valgasi ||38||
>
> .
>
> upajIva ciram
>

> *x *
>
> tasmAt zuddham
>
> x
>
> tad-bhAgam_aizvaram
>
> *x *
>
> jIvasi* x *
>
> icchasi* x *
>
> hamsi* x *
>
> tvam vRthA yAsi* x *
>
> vi.valgasi *x. *

>
> ~vlm.38. Therefore art thou dependent on the Supreme Spirit for thy
> movement: and it is in vain for thee to feign thyself as living or doing
> anything by thyself; (being but a puppet player by the power of the
> Almighty).
>
> ~m.37-41 ... If you want to really live become pure and take refuge in the
> lord. Why suffer the agony of coming and going? If someone does something
> with his own power, then it can be said that he has done it....
>
> ~AB. upajIvya
>
>
>
> क्रियते यत्_तु यच्_छक्त्या तत्_तेन_एव कृतम् भवेत् ।
>
> लुनाति दात्रम् पुम्.शक्त्या लावक: प्रोच्यते पुमान् ॥३९॥
>
> kriyate yat_tu yac_chaktyA tat_tena_eva kRtam bhavet |
>
> lunAti dAtram pum.zaktyA lAvaka: procyate pumAn ||39||
>
> kriyate yat_tu yac_chaktyA tat_tena_eva kRtam bhavet |
>
> lunAti dAtram pum.zaktyA lAvaka: procyate pumAn ||39||
>
> .
>
> kriyate yat_tu
>

> *x *
>
> ya*c_ch*aktyA
>
> *x *
>
> tat_tena_eva kRtam
>
> *that by that alone being done *
>
> bhavet
>
> *becomes *
>
> lunAti dAtram
>
> pum.zaktyA* x *
>
> lAvaka: procyate pumAn
>
> *x. *

>
> ~vlm.39. Whatever is done by the power of another, is ascribed to that
> other and not to actor); as the harvest which is reaped by the sickle of
> the husband man, is said to be the act of the reaper and not of the
> instrument.
>
> ~m.37-41 .. If someone does something with his own power, then it can be
> said that he has done it. A sickle is cutting because of the force of the
> person holding it. And so that person is cutting, not the sickle. ...
>
> ~sv.39. However, what is done with the intelligence or the energy of
> another, is considered to be done by the latter. The sickle harvests with
> the energy of the farmer; and hence the farmer is said to be the harvester.
>
>
>
> हन्यते यस्_तु यच्_छक्त्या स तेन_एव हतो भवेत् ।
>
> hanyate yas_tu yac_chaktyA sa tena_eva hato bhavet |
>
> निहन्ति खड्ग: पुम्.शक्त्या हन्ता_एव प्रोच्यते पुमान् ॥४०॥
>
> nihanti khaDga: pum.zaktyA hantA_eva procyate pumAn ||40||
>

> hanyate ya:_tu yat* - but whoever kills whomever *
>
> zaktyA* - by his power *
>
> sa: tena eva* - he just because of that *
>
> hata: bhavet* - becomes slain *
>
> ni.hanti khaDga: pum.zaktyA* - when the killing club is man-powered *
>
> hantA_eva procyate pumAn *– only the man is deemed the killer. *

>
> ~vlm.40. He who kills one by the instrumentality of another, is considered
> the slayer, and not the intermediate means of slanughter; for nobody
> upbraids the passive sword with guilt, by exculpation of the perpetrator.
>
> ~m. If something is destroyed by someone's power, that someone will
> become the killer. Similarly if someone drinks from a pot, he is drinking,
> not the pot.
>
> ~sv.40-41. Similarly, though it is the sword that cuts, the man who wields
> the sword is the killer.
>
>
>
> पीयते यस्_तु यच्_छक्त्या पीतम् तेन_एव तद्_भवेत् ।
>
> पात्रेण पीयते पानम् पाता यस्_तु_उच्यते नर: ॥४१॥
>
> pIyate yas_tu yac_chaktyA pItam tena_eva tad_bhavet |
>
> pAtreNa pIyate pAnam pAtA yas_tu_ucyate nara: ||41||
>
> pIyate yas_tu yac_chaktyA pItam tena_eva tad_bhavet |
>
> pAtreNa pIyate pAnam pAtA yas_tu_ucyate nara: ||41||
>
> .
>
> pIyate ya:_tu yat
>

> *but whoever drinks whatever *
>
> zaktyA
>
> *by his power *
>
> pItam tena_eva
>
> *x *
>
> tat bhavet
>
> *that becomes *
>
> pAtreNa pIyate pAnam
>
> *x *
>
> pAtA yas_tu_ucyate nara:
>
> *the human is said.to.be <http://said.to.be> the drinker*
>
> *. *

>
> ~vlm.41. He who eats and drinks, is said to be the eater and drinker; and
> not the plate or cup, which hold the eatables or the drinkables.
>
> ~m.37-41 .... If something is destroyed by someone's power, that someone
> will become the killer. Similarly if someone drinks from a pot, he is
> drinking, not the pot.
>
> ~sv.40-41. Similarly, though it is the sword that cuts, the man who wields
> the sword is the killer.
>
>
>
> प्रकृत्या_इव_असि सु.जड: समस्त-ज्ञेन बोध्यसे ।
>
> तेन_आत्मा_एव_आत्मना_आत्मानम् चिनोति_इदम् हि नो भवत् ॥४२॥
>
> prakRtyA_iva_asi su.jaDa: samasta-jJena bodhyase |
>
> tena_AtmA_eva_AtmanA_AtmAnam cinoti_idam hi no bhavat ||42||
>
> prakRtyA_iva_asi su.jaDa: samasta-jJena bodhyase |
>
> tena_AtmA_eva_AtmanA_AtmAnam cinoti_idam hi no bhavat ||42||
>
> .
>
> prakRtyA_iva_asi su.jaDa:
>

> *x *
>
> samasta-jJena bodhyase
>
> *x *
>
> tena_AtmA_eva_AtmanA_AtmAnam
>
> *x *
>
> cinoti_idam hi na.u/na: bhavat
>
> *x*
>
> *. *

>
> ~vlm.42. Thou art entirely inactive in thy nature, and art actuated by the
> All wise Intellect; therefore it is the soul only that perceives everything
> by itself, and not thou ignorant mind (that assumest the title of the
> percipient to thee).
>
> ~m.42-46 . O mind, you are inconscient by nature. You are enlightened by
> that all- knowing, all-wise Supreme. Supreme Self has brought this world
> out by itself as one of itself. Otherwise you cannot happen.
>
> ~sv.42-48 (paraphrase)You are inert, O mind; your intelligence is derived
> from the infinite consciousness.
>
>
>
> अनारतम् बोधयति त्वाम्_आत्मा परम-ईश्वर: ।
>
> anAratam bodhayati tvAm_AtmA parama-Izvara: |
>
> बोधनीया बुधैर्_मूढा: किल_आवृत्ति-शतैर्_अपि ॥४३॥
>
> bodhanIyA budhair_mUDhA: kila_AvRtti-zatair_api ||43||
>
> .
>
> anAratam
>

> *x *
>
> bodhayati tvAm_AtmA parama-Izvara:
>
> *x *

>
> bodhanIyA budhair mUDhA:
>
> x
>
> kila_AvRtti-zatair_api
>

> *x. *

>
> ~vlm.43. It is the Supreme Soul, that awakens and informs the mind without
> intermission; as the ignorant people require to be constantly guided by
> their superiors by repeated admonitions.
>
> ~m.42-46 Supreme Lord is relentlessly teaching you in many ways. Fools
> have to be taught in multiple ways.
>
> ~sv.42-48 (paraphrase)You are inert, O mind; your intelligence is derived
> from the infinite consciousness. That self or the infinite consciousness
> knows itself by itself, experiences itself in itself by itself. The Lord
> endeavours to enlighten you continuously, for the wise should thus instruct
> the ignorant in a hundred ways...
>
>
>
> आत्म-सत्ता_एव बोध-एक-रूपिणी स्फुरति_इह हि ।
>
> तया_एव चित्त-शब्द-अर्थाव्_अङ्गी.कृत्य त्वया स्थितम् ॥४४॥
>
> Atma-sattA_eva bodha-eka-rUpiNI sphurati_iha hi |
>
> tayA_eva citta-zabda-arthAv_aGgI.kRtya tvayA sthitam ||44||
>
> Atma-sattA_eva bodha-eka-rUpiNI sphurati_iha hi |
>
> tayA_eva citta-zabda-arthAv_aGgI.kRtya tvayA sthitam ||44||
>
> .
>
> Atma-sattA_eva
>

> *x *
>
> bodha-eka-rUpiNI
>
> *x *
>
> sphurati_iha hi
>
> *x *
>
> tayA_eva
>
> *x *
>
> citta-zabda-arthav_aGgI.kRtya
>
> *i Affective meaning to be agreed/OK *
>
> tvayA sthitam
>
> *x*
>
> *. *

> *so, my Affection, you *
>
> *—out of ignorance of Self.Power—*
>
> tvam_a.jJAnAt_Atma-zakter
>
> upAgatam
>
> *x *
>
> jJAne tvayA vigalitam tIvre
>
> *x *
>
> *like snow in heat*
>
> *. *

>
> ~vlm.45. Thus the ignorant mind is produced by some power of the soul, and
> remains all along with its ignorance; until it comes to melt away like
> snow, under the sunshine of its spiritual knowledge
>
> ~m.42-46 Thus the mindstuff has emerged from the power of Self due to
> ignorance. However, you are getting destroyed by knowledge. You are melting
> away like snow by hot sunlight. And so, O mind, you are a fool. You are
> dead. You are nonexistent from the point of view of self perception. And so
> do not create unhappiness by your arogant assertion that you are the Self.
>
> ~sv.42-48 (paraphrase)You are inert, O mind; your intelligence is derived
> from the infinite consciousness. That self or the infinite consciousness
> knows itself by itself, experiences itself in itself by itself. The Lord
> endeavours to enlighten you continuously, for the wise should thus instruct
> the ignorant in a hundred ways. The light of the self alone exists as
> consciousness or intelligence; that itself has come to be known as the
> mind. If you realise this truth, you will instantly be dissolved. O fool,
> when you are in truth the infinite consciousness, why do you grieve? That
> is omnipresent, that is the all: when you realise it, you become the all.
> You are not, the body is not: the one infinite consciousness alone exists
> and in that homogeneous being the diverse concepts of 'I' and 'you' appear
> to exist. If you are the self, then the self alone exists, not you!
>
>
> तस्माद्_मृतम् त्वम् मूढम् त्वम् न_असि त्वम् परम.अर्थत: ।
>
> tasmAd_mRtam tvam mUDham tvam na_asi tvam parama.arthata: |
>
> तद्_एव_अहम्_इति व्यर्थम्_अतो मा_अस्त्व्_अ.सुखाय ते ॥४६॥
>
> tad_eva_aham_iti vyartham_ato mA_astv_a.sukhAya te ||46||
>

> tasmAt* x *
>
> mRtam tvam x
>
> mUDham tvam x
>
> na_asi tvam - *you do not exist *
>
> parama.arthata: - *in the higher sense *
>
> tad_eva_aham_iti vyartham_at*o m*A_astv_a.sukhAya te *x. *

>
> ~vlm.46. Therefore, O my ignorant mind ! that art now dead under the
> influence of my knowledge of the soul; do not boast any more of thy being a
> particle of thy spiritual origin for thy sorrow only.
>
> ~m.42-46 And so do not create unhappiness by your arogant assertion that
> you are the Self.
>
> ~sv. You are not, the body is not: the one infinite consciousness alone
> exists and in that homogeneous being the diverse concepts of 'I' and 'you'
> appear to exist. If you are the self, then the self alone exists, not you!
>
>
>
> अ.सत्या चित्त-कलना इन्द्र-जाल=लता इव ।
>
> a.satyA citta-kalanA indra.jAla-latA iva |
>
> विज्ञान-मात्रम्_एव_इह ब्राह्मम्_अङ्गम् वि.जृंभितम् ॥४७॥
>
> vijJAna-mAtram eva_iha brAhmam_aGgam vi.jRmbhitam ||47||
>

> a.satyA citta-kalanA - *it is an unreal affective mentation *
>
> indra.jAla-latA iva - *like a magical Rainbow Vine *
>
> vijJAna-mAtram_eva - *yet measured in vijJAna.Understanding *
>
> iha brAhmam_aGgam - *is this.here brAhmic body *
>
> vi.jRMbhitam - *a projection *

>
> ~vlm.47. The conception of the entityof the unreal mind, is as false as
> the production of a plant by the light of a magic lantern; there is only
> that true knowledge which proceeds directly from the Great God. (All else
> is error and misconception).
>
> ~m.47. The fabrication by mind and of mind are untrue. They are like
> creepers created by magic. The principle of Self is widely abroad all over
> this world.
>
>
>
> नर-अमर-जगद्-रूपैर्_ब्राह्मी शक्तिर्_उदेत्य्_अलम् । सामुद्र-कण-कल्लोल-
> जालैर्_वेला_इव वल्गति ॥४८॥
>
> nara-amara-jagad-rUpair_brAhmI zaktir_udety_alam |
> sAmudra-kaNa-kallola-jAlair_velA_iva valgati ||48||
>
> nara-amara-jagad-rUpair
>

> *x*
>
> brAhmI zaktir_udety_alam
>
> x
>
> sAmudra-kaNa-kallola-jAlai*r *
>
> *v*elA_iva valgati

> #*bhave: - *opt. [1] ac. sg. 2 [bhū_1
> <http://sanskrit.inria.fr/DICO/47.html#bhuu%231>]

> *x*
>
> *. *

>
> ~vlm.50. The Divine mind is all knowing and omnipresent and omniform at
> all times; and by the attainment of which one obtains everything.
>
> ~m.48-50 Humans, immortal celestials and world forms emerge out of the
> prowess of Brahman. O foolish mind, if you are transcendent, you would have
> been constantly united with the Supreme State. If that is true, why are you
> grieving for anything else? That Supreme is immanent in all, is evident in
> all states of existence. He is all-form. Once that state is gained all is
> gained.
>
> ~sv.49-56. If you are inert, but different from the self, then you do not
> exist either! For the self or the infinite consciousness alone is all;
> there is naught else. There is no possibility for the existence of a third
> thing, apart from the consciousness and the inert substance.
>
>
>
> न त्वम्_अस्ति न देहो_ऽस्ति ब्रह्म्Â_अस्ति_इह महत्_स्फुरत् ।
>
> अहम्.त्वम्_इति नि:स्पन्दे स्फुरत्य्_आर्तिर्_हि कस्य का ॥५१॥
>
> na tvam_asti na deho_'sti brahmÂ_asti_iha mahat_sphurat |
>
> aham.tvam_iti ni:spande sphuraty_Artir_hi kasya kA ||51||
>
> na tvam_asti na deho_'sti brahmÂ_asti_iha mahat_sphurat |
>
> aham.tvam_iti ni:spande sphuraty_Artir_hi kasya kA ||51||
>
> .
>
> na tvam_asti
>

> *there is no "you" *
>
> na deha: asti
>
> *there is no Body *
>
> brahmÂ_asti_iha mahat_sphurat
>
> *x *

>
> aham.tvam_iti ni:spande
>
> x
>
> sphurati_Artir_hi kasya kA
>

> *x*
>
> *. *

>
> ~vlm.51. There is no such thing as thou or he, except the Great Brahma,
> who is always manifest every where; we have conceptions of ourselves
> without any exertion on our parts (which proves a Divinity stirring of
> itself in us).
>
> ~sv.49-56. If you are inert, but different from the self, then you do not
> exist either! For the self or the infinite consciousness alone is all;
> there is naught else. There is no possibility for the existence of a third
> thing, apart from the consciousness and the inert substance.
>
> ~m.51- In fact, neither you nor this body exist. Only that great Brahman
> sparkles everywhere in this world. 'You and I' feelings are arising in that
> calm, vibrationless Self. If so, where is the grief for anyone?...
>
>
>
> आत्मा चेत्_त्वम् तद्_आत्मा_एव सर्वगो_ऽस्ति_इह न_इतर: ।
>
> AtmA cet_tvam tad_AtmA_eva sarvago_'sti_iha na_itara: |
>
> आत्मनो_ऽन्यज्_जडत्वम् चेत्_तत्त्वम् न_अस्त्य्_अस्ति तत्_वपु: ॥५२॥
>
> Atmano_'nyaj_jaDatvam cet_tattvam na_asty_asti tat_vapu: ||52||
>

> AtmA cet_tvam* - self if you *
>
> tad_AtmA_eva sarvaga:* - that self indeed is everywhere-going – *"omnipresent"
> is not right
>
> asti_iha na_itara:* - there is here no other *
>
> Atmana: anyat jaDatvam cet* x *
>
> tattvam na_asti* - Thatness is not *
>
> asti tat_vapu: *- it is that body. *

>
> ~vlm.52. If thou art the soul, then it is the soul that is everywhere here
> and naught besides; but if thou art anything other than the soul, then thou
> art nothing, because all nature is the body of the universal soul.
>
> ~m.51- In fact, neither you nor this body exist. Only that great Brahman
> sparkles everywhere in this world. 'You and I' feelings are arising in that
> calm, vibrationless Self. If so, where is the grief for anyone? If you are
> the consciousness-Self, it is there everywhere. There is nothing like
> inconscience in Self. Everything is Self itself. All the three worlds are
> Self. There is nothing other than That. If you are separate from Self, then
> you are devoid of the Self principle. How can something that is nonexistent
> emerge out of Self. Can anyone be hurt by the horn of a rabbit?
>
> ~sv.49-56. If you are inert, but different from the self, then you do not
> exist either! For the self or the infinite consciousness alone is all;
> there is naught else. There is no possibility for the existence of a third
> thing, apart from the consciousness and the inert substance.
>
>
>
> आत्मा_एव सर्वम् त्रि.जगत्_तद्_अन्यत्_तु न किम्.चन ।
>
> त्त्वम्_आत्मा_अन्यद्_यदि तत्त्वम् न किम्.चन ॥५३॥
>
> AtmA_eva sarvam tri.jagat_tad_anyat_tu na kim.cana |
>
> tattvam kiM cittvam_AtmA_anyad_yadi tattvam na kim.cana ||53||
>
> AtmA_eva sarvam tri.jagat_tad_anyat_tu na kim.cana |
>
> tattvam kiM cittvam_AtmA_anyad_yadi tattvam na kim.cana ||53||
>
> .
>
> AtmA_eva
>

> *only the Self *
>
> sarvam tri.jagat
>
> *is all this Triple World *
>
> tad_Anyat_tu na kim.cana
>
> *other than that no*t a*nything *
>
> tattvam kim cittvam_AtmA_anyad_yadi* x *
>
> tattvam na kim.cana *x. *

>
> ~vlm.53. The triple world is composed of the Divine soul, beside which
> there is no existence; therefore if thou art anything thou must be the
> soul, or otherwise thou art nothing.
>
> ~m.51- In fact, neither you nor this body exist. Only that great Brahman
> sparkles everywhere in this world. 'You and I' feelings are arising in that
> calm, vibrationless Self. If so, where is the grief for anyone? If you are
> the consciousness-Self, it is there everywhere. There is nothing like
> inconscience in Self. Everything is Self itself. All the three worlds are
> Self. There is nothing other than That. If you are separate from Self, then
> you are devoid of the Self principle. How can something that is nonexistent
> emerge out of Self. Can anyone be hurt by the horn of a rabbit?
>
> ~sv.49-56. If you are inert, but different from the self, then you do not
> exist either! For the self or the infinite consciousness alone is all;
> there is naught else. There is no possibility for the existence of a third
> thing, apart from the consciousness and the inert substance.
>
>
>
> अहम् त्व्_इदम्_अहम् तन्_म इति व्यर्थम् किम्_ईहसे ।
>
> अ.सद्-वपु: किम् स्फुरति शश-शृङ्गेण को_हत: ॥५४॥
>
> aham tv_idam_aham tan_ma iti vyartham kim_Ihase |
>
> a.sad-vapu: kim sphurati zaza-zRGgeNa ko_hata: ||54||
>
> aham tv_idam_aham tan_ma iti vyartham kim_Ihase |
>
> a.sad-vapu: kim sphurati zaza-zRGgeNa ko_hata: ||54||
>
> .
>
> aham tu_idam
>

> *I tho this *
>
> aham tat_me
>
> *I that mine *
>
> iti
>
> *so *
>
> vyartham kim_Ihase
>
> *x *
>
> a.sad-vapu: kim sphurati
>
> *x *
>
> zaza-zRGgeNa ko_hata:
>
> *x*
>
> *. *

>
> ~vlm.54. I am now this (as a boy), and then another (as an old man), and
> that these things are mine and those another's, are thoughts that vainly
> chase upon the mind; for thou art nothing positive here, and positivism is
> as false a theory as the horns of a hare (or rara avis) on earth.
>
> ~m.51-54 In fact, neither you nor this body exist. Only that great Brahman
> sparkles everywhere in this world. 'You and I' feelings are arising in that
> calm, vibrationless Self. If so, where is the grief for anyone? If you are
> the consciousness-Self, it is there everywhere. There is nothing like
> inconscience in Self. Everything is Self itself. All the three worlds are
> Self. There is nothing other than That. If you are separate from Self, then
> you are devoid of the Self principle. How can something that is nonexistent
> emerge out of Self. Can anyone be hurt by the horn of a rabbit?
>
> ~sv.49-56. If you are inert, but different from the self, then you do not
> exist either! For the self or the infinite consciousness alone is all;
> there is naught else. There is no possibility for the existence of a third
> thing, apart from the consciousness and the inert substance.
>
>
>
> तृतीया कलना न_अस्ति चिज्-जड-अंश-इतरा शठ ।
>
> tRtIyA kalanA na_asti cij-jaDa-aMza-itarA zaTha |
>
> छाय-आतपनयोर्_मध्ये तृतीया_इव_अनु.रञ्जना ॥५५॥
>
> chAya-Atapanayor_madhye tRtIyA_iva_anu.raJjanA ||55||
>

> tRtIyA kalanA na_asti* x *
>
> cij-jaDa-aMza-itarA* x *
>
> *shaTha, you Cheat*,
>
> chAya-Atapanayor_madhye* x *
>
> tRtIyA_iva_anu.raJjanA *x. *

>
> ~vlm.55. We have no notion of a third thing between the intellect and the
> body, to which we can refer the mind, as we have no idea of an intermediate
> state betwixt sunlight and shade, (where we may betake us to rest).
>
> ~sv. If you are inert, but different from the self, then you do not exist
> either! For the self or the infinite consciousness alone is all; there is
> naught else. There is no possibility for the existence of a third thing,
> apart from the consciousness and the inert substance.
>
>
>
> सत्य-अवलोकनाज्_जाते चित्त-जाड्य-दृशो: क्षये ।
>
> सम्पद्यते यत्_तु तज्.जम् स्व.सम्वेदन-मात्रकम् ॥५६॥
>
> satya-avalokanAj_jAte citta-jADya-dRzo: kSaye |
>
> sampadyate yat_tu taj.jam sva.saMvedana-mAtrakam ||56||
>
> satya-avalokanAj_jAte citta-jADya-dRzo: kSaye |
>
> sampadyate yat tu taj.jam sva.saMvedana-mAtrakam ||56||
>
> .
>
> satya-avalokanAt_jAte
>

> *x *
>
> citta-jADya-dRzo: kSaye
>
> *x *
>
> sampadyate yat_tu taj.jam
>
> *x *
>
> sva.saMvedana-mAtrakam
>
> *x*
>
> *. *

>
> ~vlm.56. It is that something then, which we get by our sight of (i.e. by
> the light of) truth, after the veil of darkness has been removed from our
> eyes. It is our consciousness(the product of the light of truth), that we
> term the mind.
>
> ~m.55-57 . There is nothing other than consciousness and inconscience. Can
> there be anything other third which is between shade and heat? When truth
> is perceived this division will die off. Only the Self remains and you are
> that Self. And so O mind, you are neither the owner nor the enjoyer of
> action. You are Brahman alone. Abandon your foolishness and become the
> possesor of Self.
>
> ~sv.49-56. If you are inert, but different from the self, then you do not
> exist either! For the self or the infinite consciousness alone is all;
> there is naught else. There is no possibility for the existence of a third
> thing, apart from the consciousness and the inert substance.
>
>
>
> तेन मूढ कर्तृत्वम् न भोक्तृत्वम् तव_अपि हि ।
>
> तद्_एव_असि परम् ब्रह्म त्यज मौर्ख्यम् भव_आत्मवान् ॥५७॥
>
> tena mUDha kartRtvam na bhoktRtvam tava_api hi |
>
> tad_eva_asi param brahma tyaja maurkhyam bhava_AtmavAn ||57||
>
> tena mUDha kartRtvam na bhoktRtvam tava_api hi |
>
> tad_eva_asi param brahma tyaja maurkhyam bhava_AtmavAn ||57||
>
> .
>
> tena
>

> *x *
>
> mUDha
>
> *x *
>
> kartRtvam na
>
> *x *
>
> bhoktRtvam tava_api hi
>
> *x *
>
> tad_eva_asi param brahma
>
> *x *
>
> tyaja maurkhyam
>
> *don't be fool-ish *
>
> bhava_AtmavAn
>
> *be Self-ish*
>
> *!*

> asat-svarUpam karaNam* x *
>
> jaDam nir.avalambanam* x *
>
> ni:spandanam na spandeta* x *
>
> kartR-sambodhanam vinA *x. *

>
> ~vlm.59. The mind being an unreal instrumentality (as the sight &c), can
> have no existence without its support (as the eyes of the sight); nor can
> it have any action of its own, without the agency of an actor; (as the
> sword of the swordsman). Hence it is false to attribute activity or
> sensibility to it.
>
> ~sv.57-59. Hence, O mind, you are neither the doer nor the experiencer.
> You have been used as a channel of instruction by the wise ones in their
> communication with the ignorant. But, in fact, that channel is unreal and
> inert; the self alone is the reality.
>
> ~m.58-63 . You are created to teach and make people aware of knowledge.
> You are an instrument. How can mind, which is vibrationless, nonexistent,
> and inconscient perform works without some kind of prompting by the real
> owner of works and action? Without a owner, the instrument cannot get power
> for doing something. A sickle cannot cut without the owner of sickle. The
> power to cut and kill are lodged in the swordsman and not in the sword. And
> so, O my friend mind, you are not the actor nor owner of action. Do not
> purposelessly worry. It is not proper to grieve about natural works for the
> sake of others. You must grieve for another inconscient thing. not for a
> conscient one. Lord Iswara is unlike you. He has no use for anything that
> is done or not done in this world.
>
>
>
> अकर्तु: करणस्य_अस्य शक्ति: का.चिन्_न विद्यते ।
>
> akartu: karaNasya_asya zakti: kA.cin_na vidyate |
>
> दात्रस्य लावक-अ.भावे कर्तुम् किम्_इव शक्तता ॥६०॥
>
> dAtrasya lAvaka-a.bhAve kartum kim_iva zaktatA ||60||
>

> *since a nonDoer makes no cause, no Power can be ascribed to him; jus*t a*s
> a sickle has no Power withou*t a* reaper to wield it.*
>
> akartu: karaNasya_asya* x *
>
> zakti:* x *
>
> kA.cin_na vidyate* x *
>
> dAtrasya lAvaka-a.bhAve kartum* x *
>
> kim_iva zaktatA *x. *

>
> ~vlm.60. Without the agency of an actor, the instrument of the mind has no
> power nor activity of its own; as the passive sickle has no power of
> cutting the harvest, without the agency of the reaper.
>
> ~m.58-63 . You are created to teach and make people aware of knowledge.
> You are an instrument. How can mind, which is vibrationless, nonexistent,
> and inconscient perform works without some kind of prompting by the real
> owner of works and action? Without a owner, the instrument cannot get power
> for doing something. A sickle cannot cut without the owner of sickle. The
> power to cut and kill are lodged in the swordsman and not in the sword. And
> so, O my friend mind, you are not the actor nor owner of action. Do not
> purposelessly worry. It is not proper to grieve about natural works for the
> sake of others. You must grieve for another inconscient thing. not for a
> conscient one. Lord Iswara is unlike you. He has no use for anything that
> is done or not done in this world.
>
> ~sv.60-62. If the farmer does not use the sickle, can it harvest? The
> sword has no power to kill either. O mind, you are neither the doer nor the
> experiencer: hence grieve not.
>
>
>
> खड्ग-प्रहार-विच्छेद-क्रियायाम् पुंसि शक्तता ।
>
> khaDga-prahAra-viccheda-kriyAyAm puMsi zaktatA |
>
> न खड्गे सुजडे चित्त सर्वाङ्गेष्व्_अपि शक्तता ॥६१॥
>
> na khaDge sujaDe citta sarvAGgeSv_api zaktatA ||61||
>

> khaDga-prahAra-viccheda-kriyAyAm* - *
>
> *i *khaDga-prahAra-viccheda-kriyA
>
> puMsi* - in a human *
>
> zaktatA* - the state of power *
>
> na khaDge su.jaDe* - not in a *
>
> citta* x *
>
> sarvAGgeSv_api zaktatA *x. *

>
> ~vlm.61. The sword has the power of slaying men, but by means of the
> agency of the swordsman; otherwise the dull instrument has no power in any
> part of its body, to inflict a wound on another.
>
> ~m.58-63 . You are created to teach and make people aware of knowledge.
> You are an instrument. How can mind, which is vibrationless, nonexistent,
> and inconscient perform works without some kind of prompting by the real
> owner of works and action? Without a owner, the instrument cannot get power
> for doing something. A sickle cannot cut without the owner of sickle. The
> power to cut and kill are lodged in the swordsman and not in the sword. And
> so, O my friend mind, you are not the actor nor owner of action. Do not
> purposelessly worry. It is not proper to grieve about natural works for the
> sake of others. You must grieve for another inconscient thing. not for a
> conscient one. Lord Iswara is unlike you. He has no use for anything that
> is done or not done in this world.
>
> ~sv.60-62. If the farmer does not use the sickle, can it harvest? The
> sword has no power to kill either. O mind, you are neither the doer nor the
> experiencer: hence grieve not.
>
>
>
> तस्मान्_न_असि सुखे कर्तृ मा व्यर्थम् दु:ख-भाग्_भव ।
>
> tasmAn_na_asi sukhe kartR mA vyartham du:kha-bhAg_bhava |
>
> परार्थम् क्लेशिता मूर्ख प्राकृतेषु न शोभते ॥६२॥
>
> parArtham klezitA mUrkha prAkRteSu na zobhate ||62||
>

> tasmAt* x *
>
> na_asi* - you are not, *
>
> sukhe - *my friend, *
>
> kartR mA vyartham du:kha-bhAk_bhava* x *
>
> parArtham klezitA mUrkha prAkRteSu na zobhate *x. *

>
> ~vlm.62. So my friend, thou hast no power nor agency of thine own, to do
> thine actions to trouble thyself in vain. It is unworthy of thee to toil
> for thy worldliness like the base worldling (i.e. worldly goods), unless it
> were for thy spiritual welfare.
>
> ~m.58-63 ... The power to cut and kill are lodged in the swordsman and not
> in the sword. And so, O my friend mind, you are not the actor nor owner of
> action. Do not purposelessly worry. It is not proper to grieve about
> natural works for the sake of others...
>
> ~sv.60-62. If the farmer does not use the sickle, can it harvest? The
> sword has no power to kill either. O mind, you are neither the doer nor the
> experiencer: hence grieve not.
>
> ~VA. threfore, my friend, you are not doer, so don't be unnecessary
> unhappy. Fool, there is no pain (even) in base works, since (everything) is
> the light of brahman.
> ~AS: Therefore, my friend, you are not a doer and don't take up the pain
> on yourself. O fool, it is not appropriate (does not look good na zobhate)
> to be in pain for worldly actions for someone else.
>
> ईश्वरो न_ईदृश: शोच्यो यस्_त्वया सदृशो भवेत् ।
>
> Izvaro na_IdRza: zocyo yas_tvayA sadRzo bhavet |
>
> न.च तस्य कृतेन_अर्थो न_अ.कृतेन_इह कश्.चन ॥६३॥
>
> na.ca tasya kRtena_artho na_a.kRtena_iha kaz.cana ||63||
>

> Izvaro na_IdRza: zocya:* x *
>
> ya: tvayA sadRza: bhavet* - + *
>
> na.ca tasya kRtena_artha:* x *
>
> na_a.kRtena_iha kaz.cana *x. *

>
> ~vlm.63. The Lord (who works of his free will), is not to be pitied like
> thee that art subjected to labour, because his works are all as
> unaccountable as those he has not yet done; (but thy acts are brought to
> account for themselves).
>
> ~m.58-63 ... And so, O my friend mind, you are not the actor nor owner of
> action. Do not purposelessly worry. It is not proper to grieve about
> natural works for the sake of others. You must grieve for another
> inconscient thing. not for a conscient one. Lord Iswara is unlike you. He
> has no use for anything that is done or not done in this world.
>
> ~sv.63-68. The Lord (consciousness) is not like you; hence do not grieve
> for him! He does not gain anything by either doing or not-doing. He alone
> pervades all; there is naught else. Then, what shall he do and what shall
> he desire?
>
>
>
> गर्वात्_तु_उपकरोम्य्_एनम्_इति केवलम्_अल्प.धी: ।
>
> क्लिश्यते वसताम् त्व्_अर्थो न किम्.चिद्_उप.युज्यते ॥६४॥
>
> garvAt_tu_upakaromy_enam_iti kevalam_alpa.dhI: |
>
> klizyate vasatAm tv_artho na kim.cid_upa.yujyate ||64||
>
> garvAt_tu_upakaromy_enam_iti kevalam_alpa.dhI: |
>
> klizyate vasatAm tv_artho na kim.cid_upa.yujyate ||64||
>
> .
>
> garvAt_tu_upakaromy_enam
>

> *"I am proud to serve him" *
>
> iti kevalam_alpa.dhI:
>
> *x *

>
> klizyate vasatAm tu_artha:
>
> x
>
> na kim.cit_upa.yujyate
>

> *x*
>
> *. *

> *x *
>
> cet anuvartase
>
> *if you follow/pursue *
>
> tad_asya kA.cit_na_icchA_iha
>
> *x *
>
> tRptatvAt_sarvadA_eva hi
>
> *x*
>
> *. *

>
> ~vlm.65. Thou art wrong to pursue the objects of sense, for the sake of
> thy maker and master; because the Lord is independent of all desire, (of
> the service of others,) being full and satisfied in himself forever.
>
> ~m.64-69 . 'I am doing a favour (to Self)' you are perhaps thinking like
> this. It is pure arrogance and shallowness to think so. You are only
> afflicting (the Self). Your purposeless existence is of no use. If, on the
> other hand, you feel that 'I am active for the sake of the Lord who is the
> enjoyer of every thing' you are mistaken. Lord is always contented. There
> is nothing in this world that he desires. Consciousness- Self is self
> luminous. It is all pervading. This world is full of it. There is no design
> other than that. What is there that should be desired by it? Looking at you
> only, O mind, (people) get agitated. It is like youth who get amorously
> harassed seeing a queen? Only association with Self will make you
> beautiful.
>
>
>
> अकृत्रिम-अवभासेन सर्व.गेन चित्.आत्मना ।
>
> एकेन_एव_इदम्_आपूर्णम् कल्पना_एव_अस्ति न_इतरा ॥६६॥
>
> akRtrima-avabhAsena sarva.gena cit.AtmanA |
>
> ekena_eva_idam_ApUrNam kalpanA_eva_asti na_itarA ||66||
>
> .
>
> akRtrima-avabhAsena sarva.gena
>

> *x *
>
> cit.AtmanA
>
> *by conscious self *
>
> ekena_eva
>
> *only by the one *
>
> idam_ApUrNam
>
> *is this fullness *
>
> kalpanA_eva_asti na_itarA
>
> *x*
>
> *. *

>
> akRtrima- unfeigned avabhAsa Illumination sarvaga omnipresent cid-AtmanA
> Consciousness-Self | ekena single eva only idam this ApUrNam filling
> kalpanA conception eva only asti is netarA not otherwise
>
> ~vlm.66. It is by his self-manifestation, and not by act of his exertion
> of creation, that the omnipresent and omniscient God, fills the whole with
> his unity, which admits of no duality even in imagination.
>
> ~m.64-69 . 'I am doing a favour (to Self)' you are perhaps thinking like
> this. It is pure arrogance and shallowness to think so. You are only
> afflicting (the Self). Your purposeless existence is of no use. If, on the
> other hand, you feel that 'I am active for the sake of the Lord who is the
> enjoyer of every thing' you are mistaken. Lord is always contented. There
> is nothing in this world that he desires. Consciousness- Self is self
> luminous. It is all pervading. This world is full of it. There is no design
> other than that. What is there that should be desired by it? Looking at you
> only, O mind, (people) get agitated. It is like youth who get amorously
> harassed seeing a queen? Only association with Self will make you
> beautiful.
>
>
>
> एक-अनेक-अवभासेन समस्तेन तद्-आत्मना ।
>
> eka-aneka-avabhAsena samastena tad-AtmanA |
>
> आत्मन्य्_एव_अन्तर्_आत्मा_अन्त: क्रियते किम् किम्_इष्यते ॥६७॥
>
> Atmany_eva_antar_AtmA_anta: kriyate kim kim_iSyate ||67||
>

> eka-aneka-avabhAsena samastena tad-AtmanA* x *
>
> Atmani_eva_antar_AtmA_anta: kriyate kim kim_iSyate *x. *

>
> ~vlm.67. The one God that manifests himself as many, and that is all by
> himself, and that comprises the whole within himself, has nothing to want
> or seek, beside and apart from himself.
>
> ~m.64-69. 'I am doing a favour (to Self)' you are perhaps thinking like
> this. It is pure arrogance and shallowness to think so. You are only
> afflicting (the Self). Your purposeless existence is of no use. If, on the
> other hand, you feel that 'I am active for the sake of the Lord who is the
> enjoyer of every thing' you are mistaken. Lord is always contented. There
> is nothing in this world that he desires. Consciousness- Self is self
> luminous. It is all pervading. This world is full of it. There is no design
> other than that. What is there that should be desired by it? Looking at you
> only, O mind, (people) get agitated. It is like youth who get amorously
> harassed seeing a queen? Only association with Self will make you
> beautiful.
>
>
>
> त्वादृशस्य तु दृष्ट्या_एव क्षुब्धता जायते मुधा ।
>
> tvAdRzasya tu dRSTyA_eva kSubdhatA jAyate mudhA |
>
> आलोक्य राज-महिषीम् यूनो_मद.मयीम् तथा ॥६८॥
>
> Alokya rAja-mahiSIm yUno_mada.mayIm tathA ||68||
>
> .
>
> tvAdRzasya tu dRSTyA_eva
>

> *x *
>
> kSubdhatA jAyate mudhA
>
> *x *
>
> Alokya rAja-mahiSIm yUno_mada.mayIm tathA
>
> *x*
>
> *. *

>
> ~vlm.68. All this is the magnificence of God, and yet the foolish mind
> craves after them in vain; as a miserable man longs to have the princely
> pomp of another, which is displayed before him.
>
> ~m.64-69 . 'I am doing a favour (to Self)' you are perhaps thinking like
> this. It is pure arrogance and shallowness to think so. You are only
> afflicting (the Self). Your purposeless existence is of no use. If, on the
> other hand, you feel that 'I am active for the sake of the Lord who is the
> enjoyer of every thing' you are mistaken. Lord is always contented. There
> is nothing in this world that he desires. Consciousness- Self is self
> luminous. It is all pervading. This world is full of it. There is no design
> other than that. What is there that should be desired by it? Looking at you
> only, O mind, (people) get agitated. It is like youth who get amorously
> harassed seeing a queen? Only association with Self will make you
> beautiful.
>
> Ø
>
> आत्मना सह सम्बद्धम् चेतस् कर्त्रसि सुन्दर ।
>
> AtmanA saha sambaddham cetas kartR_asi sundara |
>
> किम्.तु न_अस्य_असि सम्बन्धि कुसुमस्य यथा फलम् ॥६९॥
>
> kim.tu na_asya_asi sambandhi kusumasya yathA phalam ||69||
>
> .
>
> AtmanA saha sambaddham cetas
>

> *x *
>
> kartR_asi
>
> *the Doer you are, *
>
> sundara
>
> *beautiful, *

>
> kim.tu na_asya_asi sambandhi
>
> x
>
> kusumasya yathA phalam
>

> *as the blossom of the fruit*
>
> *. *

>
> ~vlm.69. Thou mayst try to derive the divine blessings, by being intimate
> with the Divine soul; but there will be no more intimacy between the soul
> and the mind, than there is between the flower and its fruit (i.e. The
> fruit which here represents the mind, does not inherit the quality of the
> flower which is here put for the soul). Gloss.
>
> ~m.64-69 . 'I am doing a favour (to Self)' you are perhaps thinking like
> this. It is pure arrogance and shallowness to think so. You are only
> afflicting (the Self). Your purposeless existence is of no use. If, on the
> other hand, you feel that 'I am active for the sake of the Lord who is the
> enjoyer of every thing' you are mistaken. Lord is always contented. There
> is nothing in this world that he desires. Consciousness- Self is self
> luminous. It is all pervading. This world is full of it. There is no design
> other than that. What is there that should be desired by it? Looking at you
> only, O mind, (people) get agitated. It is like youth who get amorously
> harassed seeing a queen? Only association with Self will make you
> beautiful.
>
> ~sv.69-70 You have no relationship to the self, except as the fragrance to
> a flower. Relationship exists only between two independent beings of
> similar nature when they strive to become one.
>
> ?Only when a fruit is related with a flower, the fruit will come out.
>
>
>
> द्वितीयेन समम् या_एषाम् तत्_तावद्_भवन-एकता ।
>
> dvitIyena samam yA_eSAm tat_tAvad_bhavana-ekatA |
>
> सा सम्बन्ध-गति: प्रोक्ता प्राक्-द्वित्वाद्_अधुना_एकता ॥७०॥
>
> sA sambandha-gati: proktA prAk-dvitvAd_adhunA_ekatA ||70||
>

> dvitIyena* - w a couple *
>
> samam yA* - what is the same *
>
> eSAm* - this *
>
> tat_tAvat – *that that much *
>
> bhavana-ekatA* x *
>
> sA sambandha-gati: proktA* x *
>
> prAk-dvitvAd_AdhunA_ekatA *x. *

>
> ~vlm.70. That is called the intimate relation of two things, when the one
> agrees in all its properties with the other; which is here wanting in the
> case of the soul and mind; the first being immortal, calm and quite[~quiet,
> and the second a mortal and restless thing.
>
> ~m.70-72 . When two things are similar, there can be a relationship and
> can move towards a relationship. Then what were two can become one. But you
> can not be a reason for such oneness. you are prone to multiple kinds of
> designs and appear in many forms. You are the cause of sorrows and joys.
> There must some similarity even partially between two things to have a
> relationship otherwise one of them will get destroyed (by developing a
> relationship).
>
>
>
> नाना-प्रकार-रचना नाना-रूप-क्रिया-उन्मुखी ।
>
> nAnA-prakAra-racanA nAnA-rUpa-kriyA-unmukhI |
>
> सुख-दु:ख-दशा अ.हेतुर्_भवान्_न_एक-विधा-स्मृता ॥७१॥
>
> sukha-du:kha-dazA a.hetur_bhavAn_na_eka-vidhA-smRtA ||71||
>

> nAnA-prakAra-racanA* x *
>
> nAnA-rUpa-kriyA-unmukhI* x *
>
> sukha-du:kha-dazA* - state of pleasure/pain *
>
> a.hetu:* - without cause *
>
> bhavAn* x *
>
> na_eka-vidhA-smRtA *x. *

>
> ~m. But you can not be a reason for such oneness. you are prone to
> multiple kinds of designs and appear in many forms. You are the cause of
> sorrows and joys.
>
> ~sv.71-73. You, O mind, are ever agitated; and the self is ever at peace.
> There can thus be no relationship between you two.
>
> ~vlm.71. O my mind! thou art not of the same kind with the soul, owing to
> thy changing appearances and ever changeful occupations, and promptness for
> multifarious inventions. Thy states of happiness and misery, moreover
> bespeak thee plainly to be of a different nature, (from thy source of the
> soul thou art derived from).
>
>
>
> सम्बन्ध: समयोर्_दृष्टस्_तथा_अर्ध-समयोर्_अपि । न sambandha:
> samayor_dRSTas_tathA_ardha-samayor_api |
>
> वि.लक्षणयोश्_च_अन्यस्_तस्मिन्_सति जगत्.त्रये ॥७२॥
>
> na vi.lakSaNayoz_ca_anyas_tasmin_sati jagat.traye ||72||
>

> sambandha: samayo:* x *
>
> dRSTa:* x *
>
> tathA_ardha-samayo:_api* x *
>
> na vilakSaNayo:_ca_anya:* x *
>
> tasmin_sati jagat.traye *– in that existing Triple.World. . *

>
> ~vlm.72. The relationship of the homogeneous (as of the liquid and curdled
> milk), as well as of the heterogeneous (as between the milk and water), are
> quite apparent to sight; but there is no relation betwixt the contraries,
> (as it is observed in the antagonism of the soul and mind).
>
> ~m. There must some similarity even partially between two things to have a
> relationship otherwise one of them will get destroyed (by developing a
> relationship).
>
>
>
> द्रव्य-अन्तर.गुणा द्रव्याणि_आश्रयन्ति बहून्य्_अलम् ।
>
> dravya-antara.guNA dravyANi_Azrayanti bahUny_alam |
>
> सम्विदश्_च्यवनम् दु:खम् सम्विदो_मा च्युतो भव ॥७३॥
>
> saMvidaz_cyavanam du:kham saMvido_mA cyuto bhava ||73||
>

> dravya-antara.guNA_ dravyANi Azrayanti bahUni alam* x *
>
> saMvidaz_cyavanam du:kham saMvido_mA cyuto bhava *x. *

> *x *
>
> nitya-dhyAno_'thavA_Atma-dRk
>
> *x *

>
> a.bhAve du:kha.dasya_antar-dRzA dRzyasya vastuna:
>

> *x*
>
> *. *

>
> ~m.74. To the extent you engage in meditation, the phenomenal world, which
> is grief-causing, will move out of you and you will be looking inwards.
> Engage yourself always in meditation and develop a self-perception.
>
> ~vlm.74. Therefore employ thyself with intense application to the
> meditation of the soul; or else thou art doomed to misery, for thy
> ruminating on the objects of the visible world, in thy internal recesses.
>
> ~sv.74-83. If, however, you enter into the state of samAdhi or utter
> equanimity, you will remain firmly established in consciousness, without
> the distraction of diversity, without the notions of either many or one,
> and realise that there is but one self, the infinite consciousness, which
> shines as these countless beings.
>
>
>
> सम्कल्प-उन्मुखताम् विद्धि दु:ख.दाम् सम्विदश्_च्युतिम् ।
>
> जडेषु_उपल-भूतेषु मनो-देह-इन्द्रिय-आदिषु ॥७५॥
>
> saMkalpa-unmukhatAm viddhi du:kha.dAm saMvidaz_cyutim |
>
> jaDeSu_upala-bhUteSu mano-deha-indriya-AdiSu ||75||
>
> saMkalpa-unmukhatAm viddhi du:kha.dAm saMvidaz_cyutim |
>
> jaDeSu_upala-bhUteSu mano-deha-indriya-AdiSu ||75||
>
> .
>
> saMkalpa-unmukhatAm
>

> *x *
>
> viddhi
>
> *x *
>
> du:kha.dAm saMvidaz_cyutim
>
> *x *
>
> jaDeSu_upala-bhUteSu
>
> x
>
> mano-deha-indriya-AdiSu
>
> *x*
>
> *. *

>
> ~vlm.75. Sliding from consciousness of thyself, and running after the
> imaginary objects of thy desire, are calculated for thy misery only;
> therefore forget thyself O man!, to associate with thy mind and the bodily
> organs, in order to find thy rest in the soul or Samádhi-ecstasy.
>
> ~m.75. O Rama, know that it is grief-causing to direct attention towards
> inconscient things like stones and such and body and mind and such.
>
>
>
> कीदृशी कर्तृता चित्त पुष्पम् व्योम्नि कथम् भवेत् ।
>
> kIdRzI kartRtA citta puSpam vyomni katham bhavet |
>
> निरस्त-कलना पङ्के मनन-ध्वंस-रूपिणि ॥७६॥
>
> nirasta-kalanA paGke manana-dhvaMsa-rUpiNi ||76||
>

> kIdRzI kartRtA* x *
>
> citta* x *
>
> puSpam vyomni katham bhavet* x *
>
> nirasta-kalanA* x *
>
> paGke manana-dhvaMsa-rUpiNi *x. *

>
> ~vlm.76. Whence is this activity (i.e. what is this active principle),
> since the mind is proved to be a nullity as a skyflower, and to be utterly
> extinct, with the extinction of its thoughts and desires.
>
> ~m.76. How can there be ownership of action for mind? It will be like a
> flower blooming in the sky. Expel the mud of ideations and fabrications.
> Destroy all forms of thinking.
>
>
>
> न.च_एव_आत्मनि कर्तृत्वम् सम्भवत्य्_अम्बर-अङ्गवत् ।
>
> na.ca_eva_Atmani kartRtvam sambhavaty_ambara-aGgavat |
>
> अयम् केवलम्_आत्मा_एव नाना-अ.नानातया_आत्मनि ॥७७॥
>
> ayam kevalam_AtmA_eva nAnA-a.nAnAtayA_Atmani ||77||
>

> na.ca_eva_Atmani kartRtvam* x *
>
> sambhavaty_ambara-aGgavat* - + *
>
> ayam kevalam_AtmA_eva* x *
>
> nAnA-a.nAnAtayA_Atmani *x. *

>
> ~vlm.77. The soul also is as void of activity, as the Sky is devoid of its
> parts. It is only the Divine spirit that exhibits itself in various shape
> within itself.
>
> ~m.77. Even Self does not have any responsibility for or ownership of
> action. Self displays itself as many selves.
>
>
>
> स्फुरत्य्_अब्धिर्_इव_अम्भोभि: फेन-बुद्बुद-वीचिभि: ।
>
> आभास-मात्रे सर्वस्मिन्_स्फुरत्य्_अस्मिन्_चिद्.आत्मनि ॥७८॥
>
> sphuraty_abdhir_iva_ambhobhi: phena-budbuda-vIcibhi: |
>
> AbhAsa-mAtre sarvasmin_sphuraty_asmin_cid.Atmani ||78||
>
> sphuraty_abdhir_iva_ambhobhi: phena-budbuda-vIcibhi: |
>
> AbhAsa-mAtre sarvasmin_sphuraty_asmin_cid.Atmani ||78||
>
> .
>
> sphurati_abdhi:_iva_ambhobhi:
>

> *x *
>
> phena-budbuda-vIcibhi:
>
> *with foam.bubbling waves *
>
> AbhAsa-mAtre sarvasmin_sphurati
>
> *x *
>
> asmin_cid.Atmani
>
> *in this conscious.self*
>
> *. *

>
> ~vlm.78. It bursts forth in the form of oceans with its own waters, and
> foams in froths by the billows of its own breathing, It shines in the
> lustre at all things, by its own light in itself. (So says the Urdu poet:
> Oleken chamakta hai har rang meh).
>
> ~m.78. Sea springs out of itself waves, ripples and foam. Similarly the
> Self sparkles everything as its reflections (and in its likeness).
>
>
>
> द्वितीया न_अस्ति कलना तप्त-अङ्गार_ इव_अम्बुधौ ।
>
> dvitIyA na_asti kalanA tapta-aGgAra_ iva_ambudhau |
>
> कलना-रहिते देवे देहे मनसि वा जडे ॥७९॥
>
> kalanA-rahite deve dehe manasi vA jaDe ||79||
>

> dvitIyA na_asti kalanA* – there is no second *
>
> tapta-aGgAre iva_ambudhau* x *
>
> kalanA-rahite deve dehe manasi vA jaDe *x. *

>
> ~vlm.79. There is no other active principle anywhere else, as there is no
> burning fire brand to be found in the sea; and the inert body, mind and
> soul (as said and seen before), have no active force in any one of them.
>
> ~m.79-80 . There can be no sparks of fire in water. Similarly there can be
> no second comprehension in the Self other than itself. In a stainless Self
> there can be no inconscient body or mind. In a perception-free Self, the
> essential (nature) is beauty only, nothing else. There can be nothing like
> this or that, auspicious or inauspicious.
>
>
>
> सम्वित्-सम्वेद्य-निर्मुक्ता सारम् सुन्दरम् न_इतरत् ।
>
> इदम्_अन्यद्_इदम् न_अन्यच्_छुभम् वा_अ.शुभम्_एव च ॥८०॥
>
> saMvit-saMvedya-nirmuktA sAram sundaram na_itarat |
>
> idam_anyad_idam na_anyac_chubham vA_a.zubham_eva ca ||80||
>
> saMvit-saMvedya-nirmuktA sAram sundaram na_itarat |
>
> idam_anyad_idam na_anyac_chubham vA_a.zubham_eva ca ||80||
>
> .
>
> saMvit-saMvedya-nirmuktA
>

> *x *
>
> sAram sundaram na_itarat
>
> *x *
>
> idam_anyat
>
> *x *
>
> idam na_anyat
>
> *x *
>
> *z*ubham vA_a.zubham_eva ca
>
> *x*
>
> *. *

>
> ~vlm.80. There is nothing essential or more perspicuous, than what we are
> conscious of in our consciousness; and there is no such thing as this is
> another or this no other, or this is good or bad, beside the self-evident
> One.
>
> ~m. There can be no sparks of fire in water. Similarly there can be no
> second comprehension in the Self other than itself. In a stainless Self
> there can be no inconscient body or mind. In a perception-free Self, the
> essential (nature) is beauty only, nothing else. There can be nothing like
> this or that, auspicious or inauspicious.
>
>
>
> इत्य्_अ.सत्-कल्पना न_अस्ति यथा नभसि काननम् ।
>
> सम्वेद्य-रहितम् सम्विद्-मात्रम्_एव_इदम्_आततम् ।
>
> तत्र_अयम्_अहम्_अन्यो_ऽयम्_इत्य्_अ.सत्-कलना कथम् ॥८१॥
>
> ity_a.sat-kalpanA na_asti yathA nabhasi kAnanam |
>
> saMvedya-rahitam saMvid-mAtram_eva_idam_Atatam |
>
> tatra_ayam_aham_anyo_'yam_ity_a.sat-kalanA katham ||81||
>
> .
>

> *such an unreal Imagining does not exist *
>
> yathA nabhasi kAnanam
>
> *like a forest in the sky *
>
> saMvedya-rahitam
>
> *x *
>
> saMvid-mAtram_eva_idam_Atatam
>
> *x *
>
> tatra_ayam_aham_anyo_'yam
>
> *x *
>
> iti a.sat-kalanA katham
>
> *x*
>
> *. *

>
> *KG omits the first line of this triplet.
>
> ~vlm.81. It is no unreal ideal, as that of the Elysian gardens in in the
> sky; it is the subjective consciousness saMvid, and no objective object of
> consciousness saMvedya, that extends all around us.
>
> ~m.81-82 . Thus there is no fiction like nonexistence. It will be like a
> forest in the sky. Devoid of all sentience, all is wide and expansive truth
> alone. As such, how can there be any comprehension or contradiction like 'I
> and something else', in the eternal formless, all-pervading Self? How can
> anybody write Rigveda in the sky?
>
>
>
> अन्.आदिमति नी.रूपे सर्वगे वितत-आत्मनि ।
>
> आरोपयेत्_क: कलनाम्_ऋग्.वेदम् व्योम्नि क: लिखेत् ।८२।
>
> an.Adimati nI.rUpe sarvage vitata-Atmani |
>
> Aropayet_ka: kalanAm_Rg.vedam vyomni ka: likhet |82|
>
> an.Adimati nI.rUpe sarvage vitata-Atmani |
>
> Aropayet_ka: kalanAm_Rg.vedam vyomni ka: likhet |82|
>
> .
>

> an.Adimati nI.rUpe sarvage vitata-Atmani* x *
>
> Aropayet_ka: kalanAm* x *
>
> Rg.vedam vyomni ka: likhet
>
> *who writes Rg.veda in the sky? *

>
> ~vlm.82. Why then entertain the suppositions of "this is I and that is
> another," in this unsuppositious existence? There can be no distinction
> whatever of this or that in one unlimited, all extending and undefinable
> expanse of the soul; and the ascription of any attribute to it, is as the
> supposition of water in the mirage, or of a writing in the Sky.
>
> ~m.81-82 . Thus there is no fiction like nonexistence. It will be like a
> forest in the sky. Devoid of all sentience, all is wide and expansive truth
> alone. As such, how can there be any comprehension or contradiction like 'I
> and something else', in the eternal formless, all-pervading Self? How can
> anybody write Rigveda in the sky?
>
> Ø
>
> नित्योदिते सकल-वस्तु-पदार्थ-सारे संवित्स्थिते भरितनिर्भर-भूरि-दिक्कम् ।
>
> nityodite sakala-vastu-padArtha-sAre saMvitsthite
> bharitanirbhara-bhUri-dikkam |
>
> आत्मन्य् अ.सत्यम् इव साधु गते अमलत्वात् क्षीणौ सुखासुख-लवौ मम वै स मोह:
> ॥८३॥
>
> Atmany asatyam iva sAdhu gate_a.malatvAt kSINau sukha.asukha-lavau mama
> vai sa moha: ||83||
>
>
>

> nitya-udite – *in the ever-arisen*
>
> sakala-vastu-pada.artha-sAre* - *
>
> *whole*-*real*-pada.artha-sAra* + *
>
> saMvit-sthite* - situate in Awareness *
>
> bharita-nirbhara-bhUri-dikkam* - *
>
> *m *bharita-nirbhara-bhUri-dikka* + *
>
> Atmani_a.satyam iva* - in self like the unreal *
>
> sAdhu gate_a.malatvAt *x. *
>
> kSINau sukha.asukha-lavau* x *
>
> mama vai sa moha: *- mine indeed is the delusion. *

>
> ~vlm.83. O my honest mind! if thou canst by the purity of thy nature, get
> thyself freed from the unrealities of the world; and become enlightened
> with the light of the soul, that fills the whole with its essence, and is
> the inbeing of all beings, thou shalt verily set me at rest from the
> uneasiness of my ignorance, and the miseries of this world and this
> miserable life.
>
> ~m.83. Sorrows and joys are my (vIta.havya's) mistakes and confusions.
> They are now declined due to the purity attained by me. Self is eternal. It
> is the essence of everything. It is all-pervarding. I have known this truth.
>
>
>
>
>
>
>

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Jiva Das

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Jul 10, 2021, 6:21:03 PM7/10/21

to yoga vasishtha

fm5082 2.je05.06 The Meditation of vItahavya the Worshipful .z83

https://www.dropbox.com/s/bvw6gc4se739yfu/fm5082%202.je05.06%20The%20Meditation%20of%20vItahavya%20the%20Worshipful%20.z83.docx?dl=0

FM5082

oॐm

FM.5.82

The Meditation

VIITAHAVYA THE WORSHIPFUL

VASISHTHA THE PLENTIFUL declared–

विचार* एवम् विदुषा संवर्तेन कृतः पुरा ।

vicAra* evam viduSA saMvartena kRta: purA |

कथितो मम विन्ध्य.अद्रौ तेन_एव विदित.आत्मना ॥५।८२।१॥

kathita:_mama vindhya.adrau tena_eva vidita.AtmanA ||5|82|1||

This is the sort of Enquiry that was once made by

the learned Samvarta.Thundercloud

which he made.known to me on a peak of the Vindhyâ range

vicAra* evam viduSA saMvartena kRta: purA + kathita:_mama vindhya.adrau tena_eva vidita.AtmanA

*VLMitra.1. Vasishtha continued:—It was in this manner that the learned Samvarta, who had the knowledge of the soul reasoned with himself, and which he communicated to me on the Vindhyan mountain. (Samvarta is said to have been the brother of Vrihaspati, both of whom have transmitted to us two distinct treatises on law, which are still extant).

~m.1. O Rama, Samvarta, the brother of Brihaspati, made such a type of inquiry. He himself told me so while he was staying on the Vindhya mountain....

#saMvarta a char. in y5082 • a partic. kind of cloud (abounding in water and so distinct from the #Avarta आ.वर्त which has no water

*jd. vicAra: evam Such an Enquiry viduSA saMvartena by the learned saMvarta Thundercloud kRta: purA was made long ago. kathita:_mama vindhya.adrau tena_eva vidita.AtmanA It was explained to me on a vindhyA mountain.top by that very knowledgeable soul.

एताम् दृष्टिम् अवष्टम्भ्य विचार.परया धिया ।

etAm dRSTim avaSTambhya vicAra.parayA dhiyA |

संसार.सागराद् अस्मात् तारतम्येन संतरः ॥५।८२।२॥

saMsAra.sAgarAt asmAt tAratamyena saMtara: ||5|82|2||

etAm dRSTim avaSTambhya Having stopped this sight/vision

vicAra.parayA dhiyA with the thought that succeeds Enquiry

saMsAra.sAgarAt AsmAt over this sam.sAra Sea

tAratamyena saMtara: there

#saMtaram .ind.. or सं.तर्/आम् ind. (fr. 2. स्/अम् + त्°) more together RV.&c. • #taratamatas .ind.. more or less , 87 , 19 ; cf. tAratamya. • #tAratamyam ("er.est.ness", fr. .tara तर and .tama तम) gradation , proportion , difference +

*VLMitra.2. Shut out the world, said he, from your sight, and employ your understanding to abstract reasoning, inorder to get over the vast ocean of this world.

अथ_इमाम् अपराम्, राम, शृणु दृष्टिम् पद.प्रदाम् ।

atha_imAm aparAm, rAma, zRNu dRSTim pada.pradAm |

मुनिना वीतहव्येन यया स्थितम् अशाङ्कितम् ॥५।८२।३॥

muninA vItahavyena yayA sthitam azAGkitam ||5|82|3||

atha_imAm aparAm

this otherly...

Râma, pay attention!

zRNu

dRSTim pada.pradAm

muninA vItahavyena yayA sthitam azAGkitam

*VLMitra.3. Hear me tell you Ráma of another view of things, whereby the great sage Vita.havya gave up the practice of making his offerings to fire, and remained dauntless in his spiritualistic faith.

*Venk. 3. There is another mode of enquiry which was adopted by the sage vIta.havya.

*murty. O Rama, Samvarta, the brother of Brihaspati, made such a type of inquiry. He himself told me so while he was staying on the Vindhya mountain. And so, you also adopt this attitude with your intelligent mind and inquire. Thus you shall cross this ocean of 'saMsara'. Now listen to the way of enlightenment with which sage vIta.havya attained the supreme state.

***vItahavya, *vIta.havya the Worshipful, who is Worship.full, and no longer needs to worship. He comes to know his name in FM.5.87&c. • MW reads "one whose offerings are acceptable", I don't see how. • Pur.Encyc. has: VlTAHAVYA: Another name of King *ekavira, otherwise known as *haihaya. (For further details see mbh. Adi Parva, Chapter 94, Stanza 58). •• In his def. of <vItahavya>, MW cites "N. of a ch. of the #vasiSTha.rAmAyaNa. ". This is the only mention of yv that I have encountered in MW. Koeln kindly searched their files and found no other. das....@gmail.com

वीतहव्यो महातेजा विबभ्राम वने पुरा ।

vItahavya:_mahAtejA vi.babhrAma vane purA |

विन्ध्य.शैल.दरीर् दीर्घा रविर् मेरु.दरीर् इव ॥५।८२।४॥

vindhya.zaila.darI:_dIrghA ravi:_meru.darI:_iva ||5|82|4||

vItahavya.Viitahavya the Worshipful.o mahAtejas.A vibabhrAma in vana.woods/forest.e purA. + Vindhya.zaila.stony/mountain.darI.cave/hole.: dIrgha.long.A* ravi.sun.: meru.Mount.Meru.darI.cave/hole.: iva.like/as.if

*VLMitra.4. The illustrious Vita.havya wandered about the forests in former times, and then resided in a cave of the Vindhyá mount, which was as spacious as a cave of Meru under the sun's passage. (The cave of mount Meru is the Polar circle about which the sun is said to turn; but Sumeru is the meridian circle on which the sun passes).

*Venk. 4. This sage used to roam the forests in the mountain ranges known as Vindhyas.

*Murty.4.11 In olden days the effulgent sage vIta.havya searched among the forests of Vindhya for a place to conduct his 'tapas' leading to samadhi....

अस्मात् क्रियाक्रमाद् घोरात् संसार.भ्रम.दायिनः ।

asmAt kriyAkramAt ghorAt saMsAra.bhrama.dAyina: |

आधि.व्याधि.मय=आकारात् कालेन_उद्वेगम् आययौ ॥५।८२।५॥

Adhi.vyAdhi.maya=AkArAt kAlena_udvega.m Ayayau ||5|82|5||

he grew revolted by those rituals,

those sam.sAra.delusion=gifts,

the boon of affections and infections

to trouble a man

asmAt kriyA.kramAt ghorAt saMsAra.bhrama.dAyina: + Adhi.vyAdhi.maya=AkArAt kAlena_udvega.m Ayayau

*VLMitra.5. He grew in course of time dissatisfied with the ritual acts, which serve only to bewilder men, and are causes of diseases and difficulties to man; (rather than those of their removal).

*Venk. 5.6. At one stage, he became totally disenchanted with the affairs of the world which create delusion: and through the contemplation which is free from all perverse notions and thoughts, he abandoned the world as a worn.out illusion.

*Murty.4.11 ... He became dejected with the ways of the world and his activities in it which were the cause of physical and mental diseases. He developed an intense desire to reach the Supreme State through 'Nirvikalpa samadhi'. With that intention he gave up all his interests in the works of the world. ...

*Murty.... physical and mental diseases...

निर्विकल्प.समाध्य्.अम्श.लभ्य.उदार.परेच्छया ।

nirvikalpa.samAdhi.amza.labhya.udAra.para.icchayA |

स* जहार जगज्_जीर्णाम् स्वव्यापर.परम्पराम् ॥५।८२।६॥

sa* jahAra jagat jIrNAm sva.vyApara.paramparAm ||5|82|6||

by/with nirvikalpa.samAdhi.aMza.part/bit.labhya.udAra.parecchA.ayA + sa jahAra. jagat.going\world jIrNa.Am sva.Ur.self.vyApAra.occupation/exertion/concern.parampara.succession/course.Am

*VLMitra.6. He fixed his aim to the highest object of unalterable ecstasis—samadhi, and abandoned his cares for the rotten world, in the course of his conduct in life.

विवेश रम्भारचितम् निजम् पर्ण.उटज.अन्तरम् ।

viveza rambhAracitam nijam parNa.uTaja.antaram |

कृत.गौरम् सु.सौगन्ध्य.मलि.नीलम् इव_उत्पलम् ॥५।८२।७॥

kRta.gauram su.saugandhya.mali.nIlam iva_utpala.m ||5|82|7||

viveza. rambhAracita.m nija.inborn/native/natural.m parNa.leaf.uTaja.antara.within/internal.m + kRta.done/made.gaura.white/yellow.m

su..much/well.saugandhya.mali.nIla.m iva.like/as.if utpala.m blossom of the blue lotus.m

*VLMitra.7. He built a hut of leaves with the branches of plaintain trees; strewed it with black stones, and perfumed it with fragrant earth.

*Murty.4.11 ... He built a hermitage with banana pillars and decorated it with white flowers....

*Venk. He entered his hermitage, seated himself in the lotus posture and remained firm like a mountain.peak. Having withdrawn the senses and having turned the attention of the mind upon itself, he began to contemplate as follows:

तत्र_आसने समे शुद्धे svAस्तीर्न.हरिण.अजिने ।

tatra_Asane same zuddhe su.AstIrna.hariNa.ajine |

वि.शश्राम.अचले शान्ते वीत.वर्ष* इव अम्बुदः ॥५।८२।८॥

vi.zazrAma.acale zAnta.i vIta.varSa* iva_ambuda: ||5|82|8||

tatra.there whin Asana.seat/posture.e sama.same/equal.e zuddha.pure/clear.e

su..much/well.AstIrna.strewed, spread, covered.hariNa.ajina.e + vizazrAma whin acala.unstirring\mountain.e zAnta.quieted.e vIta.varSa.year/Rain iva.like/as.if ambuda.raincloud:

*VLMitra.8. He spread in it his seat of deer's skin, serving as a pure paillasse for holy saints; and sat still upon it as a rainless cloud in the clear firmamant.

*Murty. He entered that and took rest on a deer skin (to relieve himself of the tiresomeness of the long search for a suitable place). After that he sat erect in a lotus posture. In that he looked like a small hill....

बद्ध.पद्मासनस् तस्थौ पार्ष्ण्योर् अधिकार.अङ्गुलिः ।

baddha.padmAsana:_tasthau pArSNyo:_adhikAra.aGguli: |

शृङ्गवच्_छान्त.चलनम् अतिष्ठत् स्पष्ट.कन्धरम् ॥५।८२।९॥

zRGgavat zAnta.calanam atiSThat spaSTa.kandharam ||5|82|9||

baddha.padmAsana: the Bound.Lotus posture tasthau. pArSNI.yo: adhikAra.aGguli.: + zRGga.like.vat zAnta.quieted.calana.m atiSThat.remained/rested spaSTa.kandhara.m

*VLMitra.9. He sat there in the posture of padmásana with his legs crossed upon one another, and held his heels with the fingers of both his hands, and remained with his uplifted head, like the fast and fixed peak of a mountain summit.

*Murty. After that he sat erect in a lotus posture. In that he looked like a small hill....

स* जहार अलम् आलोकाद्_दिग्.विकीर्णम् मनः शनैः ।

sa:_jahAra alam AlokAt dik.vikIrNam mana: zanai: |

विशन्_मेरु.दरीम् सायम् मुनिर् भास* इव_उत्करम् ॥५।८२।१०॥

vizat meru.darIm sAyam muni:_bhAsa* iva_utkaram ||5|82|10||

sas.that jahAra alam.enuf/rather Aloka.light.At dik.direction/place.vikIrNa.m manas.Mind zanais.quietly, gently, gradually + vizat meru.Mount.Meru.darI.cave/hole.m sAyam.

Muni.: bhAsa.light, brightness* iva.like/as.if utkara.rubbish\spray.m

*VLMitra.10. He closed his eyesight from looking upon the surrounding objects, and pent up his mind in his bosom, as the descending sun confines his beams in the hollow caves of Meru.

*Murty.4.11 ... Just like sun who withdraws his rays into himself at the time of setting, he slowly withdrew his rays into himself at the time of setting, he slowly withdrew his mind from all the sense borne phenomena, through appropriate methods...

*Venk. He entered his hermitage, seated himself in the lotus posture and remained firm like a mountain.peak...

बाह्यान् आभ्यन्तरांश् चैव स्पर्शान् परिजहत् क्रमात् ।

bAhyAn AbhyantarAn_ca_eva sparzAn pari.jahat kramAt |

इदम् आकलयाम्.आस मनसा विगत.एनसा ॥५।८२।११॥

idam AkalayAm.Asa manasA vigata.enasA ||5|82|11||

thm bAhya.outer/external.An abhyantara.internal/within.An ca.also/and eva.very/only/indeed sparza.An parijahat. kramAt.gradually/consecutively + idam.this.there AkalayAmAsa by/with manas.Mind.A vigata.enas.sin/evil.A

*VLMitra.11. Then having stopped the course of his internal and external senses, he thus revolved in his mind, which was free from sin and guile.

*Murty. Just like sun who withdraws his rays into himself at the time of setting, he slowly withdrew his rays into himself at the time of setting, he slowly withdrew his mind from all the sense borne phenomena, through appropriate methods. Soon his mind became free and pure. Then he started musing like thus.

अहो नु चञ्चलम् इदम् प्रत्याहृतम् अपि क्षणात् ।

aho nu caJcala.m idam pratyAhRta.m api kSaNAt |

न मनः स्थैर्यम् आयाति तरङ्ग.प्रौढ.पर्णवत् ॥५।८२।१२॥

na mana: sthairyam AyAti taraGga.prauDha.parNavat ||5|82|12||

but O this constant stirring

tho withdrawn from it for a moment

Mind does not get settled

it's like a surging wave

*VLMitra. ... though I have restrained my outer organs ....

*Murty.... In spite of great effort to control this mind ....

*Venk. Even if it is introverted, it does not remain steady ....

* "restrained" – pratyAhRta, having practiced pratyAhAra (withdrawal from the senses)

aho.Oh.yes nu.now caJcala.stirring.m idam.this.there pratyAhRta.withdrawn.m api.tho/even kSaNAt.suddenly/in.a.moment + na.no/not manas.Mind sthairya.m AyAti.coming.forth taraGga.wave.prauDha.parNa.leaf.like.vat

चक्षुरादिभिर् उद्दामै रूपैर् आहित.सम्भ्रमैः ।

cakSu:.Adibhi:_uddAmai:*_rUpai:_Ahita.sambhramai: |

यस्मान्_निवार्यते तस्मिन् प्रोन्मत्त* इव धावति ॥५।८२।१३॥

yasmAt nivAryate tasmin pra.unmatta* iva dhAvati ||5|82|13||

* note how visarga is lost in uddamair rUpa = uddamai rUpa.

this surely indicates the impossibility of pronouncing visarga as "huh".

visarga is a scarcely uttered "s", the breath slipping between tongue and palate.

*VLMitra.13. It impels the external organs (as a charioteer drives his horses), and is propelled by them in tarn to their different objects, as a juggler tosses about and flings up and down his play balls.

*Murty.12.16 Oh, what a fickle one is this mind ? In spite of great effort to control, this mind is unstable like a leaf floating on waves. It is dancing like a ball hit by legs, called mind, which is roaming around worldly phenomena prompted by senses. This mind is taking on fresh sense prompted movements even after rejecting the (old) movements. It is running after those movements which are prevented with effort. It jumps from pot to fabric and from fabric to a cart at a racy speed. This mind is chasing and moving among worldly purposes like a monkey which jumps from branch to branch. I shall now contemplate about the five doors, like eyes etc.

*Venk. 12.13. How fickle is my mind! Even if it is introverted, it does not remain steady but gets agitated in a moment like the surface of the ocean. Tied to the senses (like the sight) it bounces again and again like a ball.

त्यजद्_एव अनुगृह्णाति वृत्ति.इन्द्रिय.वर्धिताः ।

tyajat eva_anugRhNAti vRtti.indriya.vardhitA: |

यस्माद्_निवार्यते तस्मिन् प्रोन्मत्त* इव धावति ॥५।८२।१४॥

yasmAt nivAryate tasmin pra.unmatta* iva dhAvati ||5|82|14||

tyajant.abandoning eva.very/only/indeed anugRhNAti. vRtti.indriya.organ.vardhita.A: yasmAt.from.which nivAryate. tasmin.then/there pronmatta.dead.drunk. iva.like/as.if dhAvati.running.to

*VLMitra.14. Though I refrain from the exercise of my external [~ verifyfaculties,

yet it pursues them with eagerness, and runs towards the objects from which I try to stop its course.

*Venk. 14. Having been nourished by the senses, the mind grasps the very objects it has given up; and like a demented person, it runs after the very things from which it has been restrained.

घटात् पटम् उपायाति पटाच्_छकटम् उत्कटम् ।

ghaTa.at paTam upAyAti paTAt zakaTam utkaTam |

चित्तम् अर्थेषु चरति पादपेष्व्_इव मर्कटः ॥५।८२।१५॥

cittam artha.iSu carati pAdapa.iSu_iva markaTa: ||5|82|15||

ghaTa.At paTa.cloth/screen.m upAyAti. paTa.cloth/screen.At zakaTa.m utkaTa.m + citta.affected.thott.m artha.purpose/meaning/thing.a.iSu carati whin pAdapa.foot.drinker.tree.s.a.iSu iva.like/as.if markaTa.:

*VLMitra.15. It turns from this object to that, as they say from the pot to the picture and from that to the chariot: (ghata, pata and sakata): and in this manner the mind roves about the objects of sense, as a monkey leaps from branch to branch of a tree.

*Venk. 15 It jumps from one object to the other like a monkey.

पञ्च.द्वाराणि मनसश्_चक्षुर्.आदीन्य् अमून्य् अलम् ।

paJca.dvArANi manasa:_cakSu:_AdIni_amUni alam |

दग्ध.इन्द्रिय.अभिधानानि तावद् आलोकयाम्य् अहम् ॥५।८२।१६॥

dagdha.indriya.abhidhAnAni tAvat AlokayAmi aham ||5|82|16||

paJca.dvArANi manasa: 5 doorways of Mind

cakSu: AdIni seeing and the rest

amUni alam these sufficiently +

dagdha.burned.indriya.organ.abhidhAna.Ani tAvat.that.much AlokayAmi aham.I

*VLMitra.16. Let me now consider the courses of the five external senses and their organs, which serve as so many passages for the mind.

*Murty.12.16 .... I shall now contemplate about the five doors, like eyes etc.

*Venk. 16. I shall now consider the character of the five senses through which the mind thus gets distracted.

हे हे हत.इन्द्रिय.गणाः किम् मे बोधाय न_इह वः ।

he he hata.indriya.gaNA: kim me bodhAya na_iha va: |

वेला.विलुलित.अम्बूनाम् अब्धीनाम् इव पञ्चालाः ॥५।८२।१७॥

velA.vilulita.ambUnAm abdhInAm iva paJcAlA: ||5|82|17||

he he O O

hata.gone/destroyed.indriya.organ.gaNa.herd/classes.A: kim.??/what/why me.@ me unto bodha.Realization.Aya na.no/not iha.here/in.this.world va:.

of the velA.vilulita.ambu.water.s.nAm of abdhi.sea.as.nAm iva as of the oceans caJcAlA: trembling

*VLMitra.17. O my wicked and wretched senses, how shall I counsel to call you to your good sense, when you are so senseless as to roll on restlessly like the billows of waters in the sea.

*Murty.17.25. O senses, who are struck and smitten, you are fickle and unstable like waves in a sea. Are you not interested in my enlightenment? You are unstable and are full of fickleness. ...

*Venk. 17.18. O senses, has the time not yet arrived for you all to attain self.knowledge? Do you not remember the sorrow that followed your pursuit of pleasure? Then, give up this vain excitement.

मा कुरुध्वम् अनर्थाय चापलम् चपल.आशयाः ।

mA kurudhvam anarthAya cApala.m capala.AzayA: |

स्मरता.आनीत=वृत्तीनो दुःख.जालानि भूरिशः ॥५।८२।१८॥

smaratA.AnIta=vRttIna:_du:kha.jAlAni bhUriza: ||5|82|18||

mA kurudhvam anarthAya cApala.m dont get involved in useless things

capala.AzayA:

smaratA.AnIta=vRttIna:

du:kha.jAlAni bhUriza:

*VLMitra.18. Do not now disturb me any more with your fickleness, for I well remember to what trains of difficulties I have been all along exposed by your inconstancy.

*murty. Do not hurt. Do not cause catastrophes. Remember your sorrowful movements and activities all the time. You bring phenomena into a mind saturated with them...

*Venk. 17.18. O senses, has the time not yet arrived for you all to attain self.knowledge? Do you not remember the sorrow that followed your pursuit of pleasure? Then, give up this vain excitement.

रूपाणि मनसो यूयम् जडा* एव किल अधमाः ।

rUpANi manasa:_yUyam jaDA* eva kila_adhamA: |

जडे तु_उत्सिक्तता व्यर्थम् मृगतृष्णा_इव वल्गति ॥५।८२।१९॥

jaDe tu_utsiktatA vyartha.m mRgatRSNA_iva valgati ||5|82|19||

rUpa.form.Ni manas.Mind.a: yUyam jaDa.inert.A.: eva.very/only/indeed kila.surely adhamA..: + whin jaDa.inert..e tu.but/however utsikta.tA.ness vyartham.uselessly/worthlessly mRgatRSNA.mirage iva.like/as.if valgati.xx

*VLMitra.19. What are ye O my organs, but passages (to conduct the outer sensations) to the inner mind, and are dull and base of yourselves, and no better than the billows of the sea and the water in the mirage.

*Venk. 19.24. (paraphrase) Truly, you are inert and insentient: you are the avenue through which the mind flows out to reach objective experience. I am your Lord, I am consciousness and I alone do all these as the pure intelligence. You, O senses, are false. There is no connection whatsoever between you and the consciousness which is the self.

*VidyA. you, senses, are (imaginary) modifications of the mind, you are inert and low, you are like raised (waves), in your stupidity the mind runs after useless illusions.
*AvinashS: I suggest the second line as: In a senseless object (jaDa ) movements (utsiktatA) arise like a mirage but they are of no consequence (vyartham). The word jaDa may be also taken as jala to make the imagery more vivid.

असार.आत्म.स्वरूपानाम् अनालोकवती सदा ।

asAra.Atma*sv.arUpAnAm anAlokavatI sadA |

अन्धानाम् उद्धतिर्या_इयम् सा दृश्याय_एव जायते ॥५।८२।२०॥

andhAnAm uddhati:_yA_iyam sA dRzyAya_eva jAyate ||5|82|20||

of the asAra.Atma.self*sv.arUpa.nature.s.AnAm anAloka.vatI sadA.always/ever + of the andha.blind.s.AnAm uddhati.: yAs.who/which iyam.this.here\Earth sA.it .f.. unto dRzya.percept/seen.object.Aya eva.very/only/indeed jAyate.

*VLMitra.20. Ye senses that are unsubstantial in your forms, and without any spiritual light in you; your efforts are as those of blind men only to fall into the pit.

*Murty. You are swelling like mirages. You are unable to recognize and realize the essential nature of Self. You are moving like a blind person. I am the lord, the consciousness Self. I am doing everything with a sense of witness. Why are you, who are already smitten, unnecessarily getting agitated? You are unreal and nonexisitent. You are leaping around inside me in an illusory manner, like a rope.snake illusion. There is no relationship between heaven and nether world. Similarly there is no relationship between the all.knowing Self and unenlightened eyes and such senses. The transcendent Self stays away from senses, like a pilgrim who avoids serpents and like a brahmin who stays away from low caste people. Sun stays away (from the world) even though he does the duties of the day. You are unnecessarily bewildered and perplexed in spite of the nearness of consciousness.existence to you.

##han .> #uddhan .> #uddhati f. a stroke , shaking • elevation ; pride , haugtiness L.

##han #uddhan With *ud, #han which has one of its primary meanings "to move", comes to mean "to move in an uncontrolled manner", "to jolt", "to strut" and thence "to behave haughtily or insolently". We have this sense in <andhAnAm uddhati: yA_iyam sA dRzyAya_eva jAyate> fm5082.020. uddhati means auddhatya, ucchRnkhalala, "unrestrained behaviour" and consequently "audacity". #parahan yields the sense of "deformed", "disfigured" "stained" as in <zubha.azubha.prasara.parAhata.AkRtau ... manasi> fm4042.052. Elsewhere parAhata means "contradicted", parA means "away", "off" and implies "separation". This is crystal.clear in the word parAga meaning (pollen) which separates from the flower and drops down (parAgacchati). Here awayness stands for thoroughness. At two places in the yoga.vAsiSTha #upahan has the past participle form of #upahata. The meaning however differs in both. While at one place it means "overpowered or "under the impact of”, at another place it means, "withered off" or "fallen off" or "disappeared". saMsAra.madirA sA_iyam a.vidyA_iti ucyate budhai: ||5|82|39|| anayA_upahata: loka: kalyANam na_adhigacchati | fm4021.039.040; puNya.kSaya.anusaMdhAnAt ... papAta_upahata.AkRti: || fm4008.015.

चिदात्मा, भगवान्, सर्वम् साक्षित्वेन करोम्य् अहम् ।

cit.AtmA, bhagavAn, sarvam sAkSitva.ina karomi aham |

हत.इन्द्रिय.गणा* यूयम् किम् निरर्थकम् आकुलाः ॥५।८२।२१॥

hata.indriya.gaNA* yUyam kim nirarthakam AkulA: ||5|82|21||

cit.AtmA, Lord.Bhagavan, sarvam

sAkSitva.ina karomi aham

hata.indriya.gaNA yUyam

kim nirarthakam AkulA:

*VLMitra.21. It is the intellectual soul only, that witnesseth the objects of sense, it is in vain that ye are busy without the soul.

*Murty. O senses, who are struck and smitten, you are fickle and unstable like waves in a sea. Are you not interested in my enlightenment? You are unstable and are full of fickleness. Do not hurt. Do not cause catastrophes. Remember your sorrowful movements and activities all the time. You bring phenomena into a mind saturated with them. What is the use of pouring water over waves of water? You are swelling like mirages. You are unable to recognize and realize the essential nature of Self. You are moving like a blind person. I am the lord, the consciousness Self. I am doing everything with a sense of witness. Why are you, who are already smitten, unnecessarily getting agitated? You are unreal and nonexisitent. You are leaping around inside me in an illusory manner, like a rope.snake illusion. There is no relationship between heaven and nether world. Similarly there is no relationship between the all.knowing Self and unenlightened eyes and such senses. The transcendent Self stays away from senses, like a pilgrim who avoids serpents and like a brahmin who stays away from low caste people. Sun stays away (from the world) even though he does the duties of the day. You are unnecessarily bewildered and perplexed in spite of the nearness of consciousness.existence to you.

मिथ्या_एव मे विवल्गन्ति नीरूपा* नयनादयः ।

mithyA_eva me vi.valganti nI.rUpA: nayana.Adaya: |

अलात.चक्र.प्रतिमाः सर्प.रज्जु.भ्रम.उपमाः ॥५।८२।२२॥

alAta.cakra.pratimA: sarpa.rajju.bhrama.upamA: ||5|82|22||

mithyA.false eva.very/only/indeed me.@ me vivalgant.i nIrUpa.A: nayana.Adaya: + alAta.cakra.wheel/circle.pratima.A: sarpa.snake/serpent.rajju.bhrama.delusive/wandering.upama.like.A:

*VLMitra.22. It is in vain for the organs of sense, to display themselves to view, like the twirling of a firebrand and the appearance of a snake in the rope; since they have no essence of their own, and are of no use without the soul.

*Murty. Why are you, who are already smitten, unnecessarily getting agitated? You are unreal and nonexisitent. You are leaping around inside me in an illusory manner, like a rope.snake illusion.

तेन_आत्मना बहु.ज्ञेन निर्ज्ञाताश्_चक्षुर्.आदयः ।

tena_AtmanA bahu.jJena nirjJAtA:_cakSu:.Adaya: |

मनाग् अपि न सम्बन्धो_द्यु.पाताल.तल=अद्रिवत् ॥५।८२।२३॥

manAk_api na sambandha:_dyu.pAtAla.tala=adrivat ||5|82|23||

tena.thereby/therewith Atmana:.@ self by/with bahu.much/many.jJa.Knowing.ena nirjJAta.A: those cakSus.eyes.&c..Adaya:

manAk.little/bit api.tho/even na.no/not sambandha.connexion/relationship.:

dyu.Heaven.pAtAla.Netherworld/Hell.tala.adri.mountain.like.vat

*VLMitra.23. The all knowing soul knows well the eyes and ears, though none of these organs knows the internal soul, and is as far from it, as the heaven and hell asunder.

*Murty.There is no relationship between heaven and nether world. Similarly there is no relationship between the all.knowing Self and unenlightened eyes and such senses....

*Venk. 19.24. (paraphrase) ... There is no connection whatsoever between you and the consciousness which is the self.

*VidyA. here the comparison (or uncomparability) is between heaven's floor and hell's mountain or there are two comparisons heaven and hell, valley and mountain?

*AvinashS: I think the comparison is between the sky (or heaven) and a mountain in hell (pAtAla). The idea is both are considered "high" but they have no connction they are very distinct! BTW, we need a different translation for pAtAla. It is not the usual concept of punitive hell, although there are parts of hell down there. In puranas, some of these nether worlds are described as more prosperous than the heavens! May be nether world is a better choice. The astronomers seem to describe as simply the southern hemisphere!

भीतः पान्थ* इव अहिभ्यः पुक्कसेभ्य* इव द्विजः ।

bhIta: pAntha* iva_ahibhya: pukkasebhya* iva dvija: |

दूरे तिष्ठति चिन्मात्रम् इन्द्रियेभ्यस्_त्व् अनामयम् ॥५।८२।२४॥

dUre tiSThati cit.mAtram indriyebhya:_tu_anAmayam ||5|82|24||

bhIta: pAntha* iva_ahibhya: pukkasebhya* iva dvija: = dUre tiSThati cit.mAtram by/with the indriya.sense.organs.ibhya: tu.tho ~*anAmaya.uncontaminated\unmodified.m

*VLMitra.24. As the wayfarer is afraid of snakes, and the twice born Brahmans are in dread of demoniac savages; so the intellect fears and avoids the company of the senses for its safety, and remains retired from them for its security.

*Murty. ... The transcendent Self stays away from senses, like a pilgrim who avoids serpents and like a brahmin who stays away from low caste people. Sun stays away (from the world) even though he does the duties of the day. You are unnecessarily bewildered and perplexed in spite of the nearness of consciousness.existence to you.

*Venk. 19.24. (paraphrase) .... You, O senses, are false. There is no connection whatsoever between you and the consciousness which is the self.

bhIta.Fear: pAntha iva.like/as.if @ ahi.snake.s.bhya: pukkasa ebhya iva.like/as.if dvija.Twiceborn: + dUre.faraway tiSThati.remains/rests cinmAtra.consciousness.measure,m indriya.organ.ebhya: tu.but/however anAmaya.uncontaminated\unmodified..m

##*pukkasa:, *pulkasa: N. of a despised mixed tribe, Gaut. MBh. (also #pulkaka, BhP.; cf. #paulkasa and #pukkaza); #pukkasI –f.. the indigo plant L. ; kalikA or kAlikA, Lex. ~ a racist term used by the Holy Brahmins for the dark.skinned aboriginals, and, by extension, those of lesser caste, or without caste.

चित् सत्ता.मात्रकेण अलम् संक्षोभो भवताम् मिथः ।

cit sattA.mAtrakeNa alam saMkSobha:_bhavatAm mitha: |

तिष्ठति स्वैरम् आदित्ये दिन.कार्यवताम् इव ॥५।८२।२५॥

tiSThati svairam Aditye dina.kArya.vatAm iva ||5|82|25||

cit.consciousness sattA.state of Reality/Realness.mAtraka.measurement.eNa alam.enuf/rather saMkSobha.: bhava.becoming/being.ness.tAm mithas.xx

tiSThati.remains/rests svairam whin Aditya.sun.e of the ~*dina.day/ly.kArya.duties.vat.like.Am iva.like/as.if

*VLMitra.25. Yet the unseen intellect directs the organs of sense, to their various duties from a distance; as the distant sun directs the discharge, of the diurnal duties of men on earth, from his situation in heaven.

*Murty.... Sun stays away (from the world) even though he does the duties of the day. You are unnecessarily bewildered and perplexed in spite of the nearness of consciousness.existence to you.

*Venk. 25.26. In the very light of the consciousness which is non.volitional, you function, even as people perform various actions in the light of the sun.

चित्त.चारण चार्वाक चतुर्दिक्.कुक्षि.भिक्षुक ।

citta.cAraNa cArvAka catur.dik.kukSi.bhikSuka |

श्वा_इव व्यर्थम् अनर्थाय मा_एवम् विहर हे जगत् ॥५।८२।२६॥

zvA_iva vyartha.m anarthAya mA_evam vihara he jagat ||5|82|26||

citta.cAraNa Mind, wandering affection, ~*cArvAka.materialist/skeptic catur.four.dik.place.kukSi*bhikSuka.beggar.monk + zva.dog Iva Like a dog vyartha.useless\worthlessly.m anarthAya to no good end

mA evam vihara he jagat do not carry.on so, World!

~*cArvAka.materialist/skeptic catur.four.dik.place.

kukSi

~*bhikSuka.beggar.monk

anarthAya to no good end

vihara

*VLMitra.26. O my mind! that art wandering all about like a mendicant, in order to fill the belly with food; and actest as a chárváka materialist, to make a god of thy body, and to enslave thyself to its service; do not thus rove about the world in the vain search of your bane only.

*Venk. 25.26. In the very light of the consciousness which is non.volitional, you function, even as people perform various actions in the light of the sun.

*VidyA. o mind, actor, cArvAka, beggar to fill his empty abdomen, don't roam the world uselessly in vain as a dog.

*AvinashS: The word cAraNa probably means a wanderer. cArvAka can be explained as someone who mistakes the body for self.

अहम् चिद्वद्_इति व्यर्थम् असत्या तव वासना ।

aha.m cit.vat iti vyartha.m asatyA tava vAsanA |

अत्यन्त.भिन्नयोर् ऐक्यम् नास्ति चिन्.मनसोः शठ ॥५।८२।२७॥

atyanta.bhinnayo:_aikyam na_asti cit.manaso: zaTha ||5|82|27||

aham cit.vat iti vyartha.m

asatyA tava vAsanA

atyanta.bhinnayo:

aikyam

na_asti cid.manaso: is not of Consciousness & Mind

shaTha, you Cheat!

*VLMitra.27. It is a false pretension of thine, to think thyself to be as intelligent as an intelligence or as the intellect itself; you two are too different in your natures, and cannot agree together.

*Murty.26.36 ... 'I am consciousness' such assertion on your part is untrue, purposeless. It is only a vasana. You are totally different from the One. There is no relationship of unity between mind, which is inconscient and consciousness. 'I am living' this assertion by you is also untrue and of evil import...

*Venk. 27. But do not entertain the false notion, O senses, that 'I am intelligent', for you are not.

जीवाम्य्_एव अहम् इत्य्_एषा तव अहम्कार.दुर्मतिः ।

jIvAmi_eva aham iti_eSA tava_ahaMkAra.du:mati: |

मिथ्या_एव जाता दुःखाय न सत्या सत्य.वर्जिता ॥५।८२।२८॥

mithyA_eva jAtA du:khAya na satyA satya.varjitA ||5|82|28||

jIvAmi_eva aham ity eSA tava_ahaMkAra.dur.mati: + mithyA_eva jAtA du:khAya na satyA satya.varjitA

*VLMitra.28. It is thy vain boast also, to think thyself to be living, and to be the life and the ego likewise; because these things belong to the soul, and thou art entirely devoid of the same.

*Murty.26.36 .... There is no relationship of unity between mind, which is inconscient and consciousness. 'I am living' this assertion by you is also untrue and of evil import. It shows your egoism....

*Venk. 28.29. Even the notion 'I am alive' that you entertain falsely is conducive only to sorrow.

#jIva jIvAmyevAha.m ~ compare Descartes "I think, therefore I am" with "I.living, therefore I, I live, therefore I am". y5082.028.

अहम्कार.उदये सो ऽस्मि_इत्य्_एताम् संरब्धताम् त्यज ।

ahaMkAra.udaye sa:_asmi_iti_etAm saMrabdhatAm tyaja |

न किम्चिद् अपि मूर्खत्वम् किम् व्यर्थम् तरलायसे ॥५।८२।२९॥

na kimcit api mUrkhatvam kim vyartha.m taralAyase ||5|82|29||

ahaMkAra.udaye

"when ahaMkAra "I"dentity arises,

sa:_asmi_iti

that's what I am"

etAm saMrabdhatAm tyaja

na kimcit api mUrkhatvam

kim vyartha.m taralAyase

*VLMitra.29. Egoism produces the knowledge of "I am the Ego" which thou art not; and neither art thou anything except a creature of false imagination, which it is good for thee to give up at once: (because the mind's eye sees the fumes of fancy only.)

*Venk. 28.29. Even the notion 'I am alive' that you entertain falsely is conducive only to sorrow.

*taralAya – to tremble +

संवित्.चित्त्वम् अनाद्यन्तम् संविदो ऽन्यन्_न विद्यते ।

saMvit.cittvam an.Adyantam saMvida:_anyat na vidyate |

देहे ऽस्मिंस् तद्_महामूर्ख किम् त्वम् स्याश्_चित्त.नामकम् ॥५।८२।३०॥

dehe_asmin_tat,_mahAmUrkha, kim tvam syA:_citta.nAmakam ||5|82|30||

saMvit.cittvam an.Adyantam saMvida:_anyat na vidyate

dehe asmin in this Body

tat mahAmUrkha kim tvam syA:_citta.nAmakam

*VLMitra.30. It is the conscious intellect, which exists without its beginning and end, and nothing else is existent beside this: what art thou then in this body, that takest the name of the mind.

*Murty.26.36 ... Consciousness is knowledge. It is eternal. There is nothing other than that. O great fool, who are you in this body bearing the name 'mind'? ...

*Venk. 30.32 There is nothing but consciousness which is beginningless and endless. O wicked mind, what then are you?

विष.पर्यवसाना_इयम् रसायन.वद्_उत्थिता ।

viSa.pari.avasAnA_iyam rasAyana.vat utthitA |

भोक्तृता*कर्तृता*शङ्का बत चित्त मुधा_एव हि ॥५।८२।३१॥

bhoktRtA*kartRtA*zaGkA bata citta mudhA_eva hi ||5|82|31||

viSa.pari..avasAna.rest/death\undressed.A iyam

rasAyana.vat utthitA

bhoktRtAkartRtAzaGkA – fuzzy Â = bhoktRtA~kartRtA~zaGkA / bhoktRtA~kartRtA.azaGkA / bhoktRtA~kartRtA.AzaGkA / bhoktRtA.akartRtA~zaGkA / bhoktRtA.akartRtA.azaGkA / bhoktRtA.akartRtA.AzaGkA

bata citta mudhA_eva hi

#zaGka –

#azaGka –

#AzaGka –

*VLMitra.31. The impression of the activity and passivity of the mind is as wrong, as the belief of poison and nectar to be the one and same thing; since the two opposites can never meet together.

*Murty.26.36 .... Your desire for ownership and enjoyership of works is wasteful since what is born as nectar turns into poison at the end....

मा_उपहास.पदम् गच्छ मूर्ख.इन्द्रिय.गण.आश्रयम् ।

mA_upahAsa.padam gaccha mUrkha.indriya.gaNa.Azrayam |

न कर्ता त्वम् न भोक्ता त्वम् जडः असि अन्येन बोध्यसे ॥५।८२।३२॥

na kartA tvam na bhoktA tvam jaDo asi_anyena bodhyase ||5|82|32||

mA_upahAsa.padam gaccha

mUrkha.indriya.gaNa.Azrayam

na kartA tvam

you are not a Doer

na bhoktA tvam

nor an Enjoyer are you

jaDa: asi_anyena bodhyase

*VLMitra.32. Do not, therefore thou fool, expose thyself to ridicule, (that art dependant on the organs of the body); by thinking thyself as both the active and passive agent, which thou art not; but a mere dull thing as it is known to all.

*Murty.. Do not become a butt of ridicule depending upon the senses. You are neither a owner nor an enjoyer. You are inconscient. And so you have to be tutored by others. What is your relationship with pleasures and how are pleasures related to you. When, in reality, you have no shape or form, ....

कस्_त्वम् भवसि भोगानाम् के वा भोगा* भवन्ति ते ।

ka:_tvam bhavasi bhogAnAm ke vA bhogA bhavanti te |

जडस्य_आत्मा_एव ते न.अस्ति बन्धु.मित्र.आदि तत् कुतः ॥५।८२।३३॥

jaDasya_AtmA_eva te na_asti bandhumitra.Adi tat kuta: ||5|82|33||

kas tvam bhavasi bhogAnAm

who do you become thru pleasures?

ke vA bhogA bhavanti te

or what pleasures become for you?

jaDasya AtmA eva te na asti bandhumitra.Adi tat kutas.?whence

*VLMitra.33. What is thy relation with enjoyments or theirs with thee, that thou wishest to have them come to thee? Thou art a dull thing and without thy soul, canst have no friend or foe to thee.

*Murty.26.36 O mind, O dancer and actor, O Charvaka, the materialist, O sceptic atheist, O beggar wandering around the four quarters, you are roaming around this world like a day without purpose and calamitously. 'I am consciousness' such assertion on your part is untrue, purposeless. It is only a vasana. You are totally different from the One. There is no relationship of unity between mind, which is inconscient and consciousness. 'I am living' this assertion by you is also untrue and of evil import. It shows your egoism. It is born of an illusion and so will cause grief. Abandon the arrogance that 'I will be there when ego is born.' O fool, you are really nonexistent. Why wobble purposelessly? Consciousness is knowledge. It is eternal. There is nothing other than that. O great fool, who are you in this body bearing the name 'mind'? Your desire for ownership and enjoyership of works is wasteful since what is born as nectar turns into poison at the end. Do not become a butt of ridicule depending upon the senses. You are neither a owner nor an enjoyer. You are inconscient. And so you have to be tutored by others. What is your relationship with pleasures and how are pleasures related to you. When, in reality, you have no shape or form, wherefrom have these relatives arisen? What is inconscient is not existent. If it exists it will be full of nonexistence. Because in the Self there can be no knowing, owning, enjoying or any other principle. All are impossible. If you are a witness.consciousness, then you will be the Self itself. Then you will be deprived of your state as mind which is full of becomings and nonbecomings. Listen now about the way I will wash off your illusory nature of ownership and enjoyership.

*Venk. 33.35. (paraphrase) The notions that arise in you, viz., 'I am the doer' and 'I am the enjoyer' which appear to be great rejuvenators, are in fact deadly poisons. Do not be so deluded, O mind; you are neither the doer of anything nor are you the experiencer in truth. You are inert and your intelligence is derived from some other source. How are pleasures related to you? You yourself do not exist; how do you have relations? If you realise that 'I am but pure consciousness', then you are indeed the self. Then how does sorrow arise in you when you are the unlimited and unconditioned consciousness?

यज्_जडम् तद्*धि नास्त्य्_एव सदेव असत्तया अन्वितम् ।

yat jaDam tat hi na_asti_eva sadeva_asattayA_anvitam |

ज्ञत्व.कर्तृत्व.भोक्तृत्वम् अन्यत्वानाम् असम्भवात् ॥५।८२।३४॥

jJatva.kartRtva.bhoktRtvam anyatvAnAm asambhavAt ||5|82|34||

yat jaDam for what is inert

tat hi na_asti eva that is not at.all

sadeva asattayA_anvitam

jJatva.kartRtva.bhoktRtvam

anyatvAnAm asambhavAt

*VLMitra.34. The unreal has no existence, and the existence of the mind, is an unreality as the redness of a crystal. Knowledge, action and passion belong to the soul only, and are not attributable to the mind.

*Murty.What is your relationship with pleasures and how are pleasures related to you. When, in reality, you have no shape or form, wherefrom have these relatives arisen? What is inconscient is not existent. If it exists it will be full of nonexistence. Because in the Self there can be no knowing, owning, enjoying or any other principle. All are impossible. If you are a witness.consciousness, then you will be the Self itself. Then you will be deprived of your state as mind which is full of becomings and nonbecomings. Listen now about the way I will wash off your illusory nature of ownership and enjoyership.

*VidyA. that which is inert does not exist, its existence is unreal.knowership, doership, enjoyership manyatvAnAma.sambhavAt (???)

*AvinashS: The line is a big (dvandva) compound of jJtva, vakRtatva, bhoktRtva, manyatva (nature of thinking/imagining). The form manyatva+AnAm makes gen. case form. The line states that since these four cannot arise from sat, they are asat qualities accompanying (superimposed on) sat.

प्रत्यक्.चेतन.रूpaz_चेत् त्वम् तदा_आत्मा_एव ते वपुः ।

pratyak.cetana.rUpa:_cet tvam tadA_AtmA_eva te vapu: |

भाव.अभाव.मयी चित्त.सत्ता ते का_इव दुःखदा ॥५।८२।३५॥

bhAva.abhAva.mayI citta.sattA te kA_iva du:khadA ||5|82|35||

pratyak.cetana.rUpa: cet tvam if you are a unique affective form

tadA then

AtmA_eva te vapu: only self is your body

bhAva.abhAva.mayI citta.sattA te kA_iva du:khadA

*VLMitra.35. If thou beest the eternal Mind, then thou art selfsame with the eternal soul; but the painful mutability of thy nature, bespeaks thee to be not the same (immutable, everlasting and imperishable soul).

*Murty. If you are a witness.consciousness, then you will be the Self itself. Then you will be deprived of your state as mind which is full of becomings and nonbecomings. Listen now about the way I will wash off your illusory nature of ownership and enjoyership.

यथा कर्तृत्व.भोक्तृत्वे मिथ्या_एव अधिगते त्वया ।

yathA kartRtva.bhoktRtve mithyA_eva_adhigate tvayA |

मया ते हि प्रमार्ज्यते शृणु युक्त्या कथम् शनैः ॥५।८२।३६॥

mayA te hi pra.mArjyate zRNu yuktyA katha.m zanai: ||5|82|36||

yathA kartRtva.bhoktRtve as doership and enjoyership

mithyA_eva merely falsehood

adhigate tvayA

mayA te hi by me for you indeed

pra.mArjyate

zRNu

yuktyA katha.m zanai:

*VLMitra.36. Now as thou hast come to be acquainted, with the falsity of thine action and passion; hear now how I am purged of these impressions, by my own reasoning as follows.

*Murty.26.36 .... Then you will be deprived of your state as mind which is full of becomings and nonbecomings. Listen now about the way I will wash off your illusory nature of ownership and enjoyership.

*Venk. 36. O mind, I shall gently bring home to you the truth that you are indeed neither the doer nor the experiencer.

स्वयम् तावd भवान् एषो जडो न.अस्त्य् अत्र सम्शयः ।

svayam tAvat bhavAn_eSa:_jaDo na_asti_atra samzaya: |

जडस्य कीदृक् कर्तृत्वम् नृत्यन्ति_इह कथम् शिलाः ॥५।८२।३७॥

jaDasya kIdRk kartRtvam nRtyanti_iha katha.m zilA: ||5|82|37||

svayam itself

tAvat that much is

bhavAn

eSa: jaDa:

na_asti_atra samzaya: there is no doubt about this

jaDasya of the inert

kIdRk kartRtvam what sort of doership is there

nRtyanti_iha katha.m zilA: how do stones dance

*VLMitra.37. That thou art an inert unreality, said I, is a truth beyond all doubt; and that the activity of an inactive nullity is as false, as the dancing of the ideal demon or of inert stones.

*Murty.37.41 By your nature you are inconscient. There is no doubt in this. How can there be ownership of action? It will be like a stone dancing...

*Venk. 37.38. You are indeed inert; how can a statue made of stone dance? If your intelligence is entirely dependent upon the infinite consciousness, then may you live long in that realisation.

उपजीव चिरम् तस्माच् छुद्धम् तद्.भागम् ऐश्वरम् ।

upajIva ciram tasmAt*_zuddha.m tat~bhAga.m aizvaram |

जीवसि_इच्छसि हम्सि त्वम् वृथा यासि विवल्गसि ॥५।८२।३८॥

jIvasi_icchasi hamsi tvam vRthA yAsi vi.valgasi ||5|82|38||

upajIva ciram tasmAt zuddha.m tad.bhAga.m aizvaram jIvasi icchasi hamsi tvam vRthA yAsi vi.valgasi

*VLMitra.38. Therefore art thou dependent on the Supreme Spirit for thy movement: and it is in vain for thee to feign thyself as living or doing anything by thyself; (being but a puppet player by the power of the Almighty).

*Murty.37.41 ... If you want to really live become pure and take refuge in the lord. Why suffer the agony of coming and going? If someone does something with his own power, then it can be said that he has done it....

*ABComm. upajIvya

क्रियते यत् तु यच्_छक्त्या तत् तेन_एव कृतम् भवेत् ।

kriyate yat tu yat*_zaktyA tat tena_eva kRta.m bhavet |

लुनाति दात्रम् पुं.शक्त्या लावकः प्रोच्यते पुमान् ॥५।८२।३९॥

lunAti dAtram pum.zaktyA lAvaka: procyate pumAn ||5|82|39||

kriyate yat tu

yat zaktyA

tat tena_eva kRta.m

that by that alone being done

bhavet becomes

lunAti dAtram pum.zaktyA lAvaka: procyate pumAn

*VLMitra.39. Whatever is done by the power of another, is ascribed to that other and not to actor); as the harvest which is reaped by the sickle of the husband man, is said to be the act of the reaper and not of the instrument.

*Murty.37.41 .. If someone does something with his own power, then it can be said that he has done it. A sickle is cutting because of the force of the person holding it. And so that person is cutting, not the sickle. ...

*Venk. 39. However, what is done with the intelligence or the energy of another, is considered to be done by the latter. The sickle harvests with the energy of the farmer; and hence the farmer is said to be the harvester.

हन्यते यस् तु यत्_शक्त्या स* तेन_एव हतो भवेत् ।

hanyate ya:_tu yat zaktyA sa* tena_eva hata:_bhavet |

निहन्ति खड्गः पुम्.शक्त्या हन्ता_एव प्रोच्यते पुमान् ॥५।८२।४०॥

nihanti khaDga: pum.zaktyA hantA_eva procyate pumAn ||5|82|40||

hanyate ya:_tu yat but whoever kills whomever zaktyA by his power sa: tena eva he just because of that hata: bhavet becomes slain

ni.hanti khaDga: pum.zaktyA when the killing club is man.powered

hantA_eva procyate pumAn – only the man is deemed the killer

*VLMitra.40. He who kills one by the instrumentality of another, is considered the slayer, and not the intermediate means of slanughter; for nobody upbraids the passive sword with guilt, by exculpation of the perpetrator.

*Murty. If something is destroyed by someone's power, that someone will become the killer. Similarly if someone drinks from a pot, he is drinking, not the pot.

*Venk. 40.41. Similarly, though it is the sword that cuts, the man who wields the sword is the killer.

पीयते यस् तु यच्_छ्क्त्या पीतम् तेन_एव तद्_भवेत् ।

pIyate ya:_tu yat zaktyA pItam tena_eva tat bhavet |

पात्रेण पीयते पानम् पाता यस् तु_उच्यते नरः ॥५।८२।४१॥

pAtreNa pIyate pAnam pAtA ya:_tu_ucyate nara: ||5|82|41||

pIyate ya:_tu yat but whoever drinks whatever

zaktyA by his power

pItam tena eva

tat bhavet that becomes

pAtreNa pIyate pAnam

pAtA ya:_tu_ucyate nara: the human is said.to.be the drinker

*VLMitra.41. He who eats and drinks, is said to be the eater and drinker; and not the plate or cup, which hold the eatables or the drinkables.

*Murty.37.41 .... If something is destroyed by someone's power, that someone will become the killer. Similarly if someone drinks from a pot, he is drinking, not the pot.

*Venk. 40.41. Similarly, though it is the sword that cuts, the man who wields the sword is the killer.

प्रकृत्या_इव असि सु.जडः समस्त.ज्ञेन बोध्यसे ।

prakRtyA_iva_asi su.jaDa: samasta.jJena bodhyase |

तेन_आत्मा_एव_आत्मना_आत्मानम् चिनोति_इदम् हि नो* भवत् ॥५।८२।४२॥

tena_AtmA_eva_AtmanA_AtmAnam cinoti_idam hi no* bhavat ||5|82|42||

by/with the prakRti.primal.nature/inactivity.A iva.like/as.if asi.you.are sujaDa:quietly.inert by/with the samasta.total.jJa.Knower.ina ~*bodhyase.you.realize tena.thereby/thus Atma.self/Self\soul eva.very/only by/with the Atma.self/Self\soul.nA thm Atma.self/Self\soul.nam cinoti.conceives idam.this.here hi.for/since na.u/nott\ourna: bhavat.becoming/being

*VLMitra.42. Thou art entirely inactive in thy nature, and art actuated by the All wise Intellect; therefore it is the soul only that perceives everything by itself, and not thou ignorant mind (that assumest the title of the percipient to thee).

*Murty.42.46 O mind, you are inconscient by nature. You are enlightened by that all. knowing, all.wise Supreme. Supreme Self has brought this world out by itself as one of itself. Otherwise you cannot happen.

*Venk. 42.48 (paraphrase)You are inert, O mind; your intelligence is derived from the infinite consciousness.

अनारतम् बोधयति त्वाम् आत्मा परम.ईश्वरः ।

anAratam bodhayati tvAm AtmA parama.Izvara: |

बोधनीया* बुधैर् मूढाः किल_आवृत्ति.शतैर् अपि ॥५।८२।४३॥

bodhanIyA* budhai:_mUDhA: kila_AvRtti.zatai:_api ||5|82|43||

anAratam bodhayati tvAm Constantly awakening you is the Overlord Self Atma.self/Self\soul parama.higher\super-.Lord.Îshvara: + those 2B.awakened by the wise bodhanIyA budhair mUDhA: kila AvRtti.zatai: api foolishly

*VLMitra.43. It is the Supreme Soul, that awakens and informs the mind without intermission; as the ignorant people require to be constantly guided by their superiors by repeated admonitions.

*Murty.42.46 Supreme Lord is relentlessly teaching you in many ways. Fools have to be taught in multiple ways.

आत्म.सत्ता_एव बोध.एक.रूपिणी स्फुरति_इह हि ।

Atma.sattA_eva bodha.eka.rUpiNI sphurati_iha hi |

तया_एव चित्त.शब्द.अर्ताव् अङ्गी.कृत्य त्वया स्थितम् ॥५।८२।४४॥

tayA_eva citta.zabda.arthau_aGgI.kRtya tvayA sthitam ||5|82|44||

Atma.sattA_eva bodha.eka.rUpiNI sphurati_iha hi tayA_eva

citta.zabda.arthau_aGgI.kRtya whin Affective meaning to be agreed/OK

tvayA sthitam

*VLMitra.44. The essence of the soul is manifest to all in its form of intelligence, from which the mind derives its power and name for its existence.

*Murty.42.46 You are sparkling because of the power and existence attribute of Self. You are staying because of the meaning given to the word 'citta'.

*Venk. 42.48 (paraphrase)You are inert, O mind; your intelligence is derived from the infinite consciousness. That self or the infinite consciousness knows itself by itself, experiences itself in itself by itself. The Lord endeavours to enlighten you continuously, for the wise should thus instruct the ignorant in a hundred ways. The light of the self alone exists as consciousness or intelligence; that itself has come to be known as the mind. If you realise this truth, you will instantly be dissolved. O fool, when you are in truth the infinite consciousness, why do you grieve? That is omnipresent, that is the all: when you realise it, you become the all. You are not, the body is not: the one infinite consciousness alone exists and in that homogeneous being the diverse concepts of 'I' and 'you' appear to exist. If you are the self, then the self alone exists, not you!

एवम्, चित्त, त्वम् अज्ञानाद्_आत्म.शक्तेर् उपागतम् ।

evam, citta, tvam a.jJAnAt Atma.zakte:_upAgatam |

ज्ञाने त्वया विगलितम् तीव्रे हिमम् इव_आतपे ॥५।८२।४५॥

jJAna.i tvayA vigalitam tIvre himam iva_Atape ||5|82|45||

evam citta so, my Affection, you

—out of ignorance of Self.Power—

tvam a.jJAnAt Atma.zakter

upAgatam

jJAna.i tvayA vigalitam tIvre

like snow in heat

*VLMitra.45. Thus the ignorant mind is produced by some power of the soul, and remains all along with its ignorance; until it comes to melt away like snow, under the sunshine of its spiritual knowledge

*Murty.42.46 Thus the mindstuff has emerged from the power of Self due to ignorance. However, you are getting destroyed by knowledge. You are melting away like snow by hot sunlight. And so, O mind, you are a fool. You are dead. You are nonexistent from the point of view of self perception. And so do not create unhappiness by your arogant assertion that you are the Self.

तस्माद्_मृतम् त्वम् मूढम् त्वम् न.असि त्वम् परमार्थतः ।

tasmAt mRta.m tvam mUDha.m tvam na_asi tvam parama.arthata: |

तद्_एव अहम् इति व्यर्थम् अतो मा अस्त्व् असुखाय ते ॥५।८२।४६॥

tat eva aham iti vyartha.m ata:_mA_astu_a.sukhAya te ||5|82|46||

tasmAt mRta.m tvam mUDha.m tvam

na_asi tvam you do not exist

parama.arthata: in the higher sense

tat eva aham iti vyartha.m ato mA_astu_a.sukhAya te

*VLMitra.46. Therefore, O my ignorant mind ! that art now dead under the influence of my knowledge of the soul; do not boast any more of thy being a particle of thy spiritual origin for thy sorrow only.

*Murty.42.46 And so do not create unhappiness by your arogant assertion that you are the Self.

*Venk. You are not, the body is not: the one infinite consciousness alone exists and in that homogeneous being the diverse concepts of 'I' and 'you' appear to exist. If you are the self, then the self alone exists, not you!

असत्या चित्त.कलना इन्द्र.जाल.लता* इव ।

a.satyA citta.kalanA indra.jAla.latA:_iva |

विज्ञान.मात्रम् एव_इह ब्राह्मम् अङ्गम् विजृम्भितम् ॥५।८२।४७॥

vijJAna.mAtram eva_iha brAhmam aGga.m vi.jRmbhitam ||5|82|47||

a.satyA citta.kalanA it is an unreal affective mentation

indra.jAla.latA iva like a magical Rainbow Vine

vijJAna.mAtram eva yet measured in vijJAna.Understanding

iha brAhmam aGga.m is this.here brAhmic body

vi.jRMbhitam a projection

*VLMitra.47. The conception of the entityof the unreal mind, is as false as the production of a plant by the light of a magic lantern; there is only that true knowledge which proceeds directly from the Great God. (All else is error and misconception).

*Murty.47. The fabrication by mind and of mind are untrue. They are like creepers created by magic. The principle of Self is widely abroad all over this world.

नर.अमर.जगद्.रूपैर् ब्राह्मी शक्तिर् उदेत्य् अलम् ।

nara.amara.jagat.rUpai:_brAhmI zakti:_udeti alam |

सामुद्र.कण.कल्लोल.जालैर् वेला_इव वल्गति ॥५।८२।४८॥

sAmudra.kaNa.kallola.jAlai:_velA_iva valgati ||5|82|48||

nara.amara.jagat.rUpair by/with human.divine.world.forms

brAhmI

zakti:_udeti alam Brahmic power arises soon.enuf

sAmudra.kaNa.kallola.jAlai: w ocean.drop.waves.gathered

velA_iva valgati the shore as.if dancing.

*VLMitra.48. Know Ráma, these worlds to be no manifestations of Divine power, but as illusive representation of His intellect (chit and máyá, like the glittering waves of waters in the sea).

*Murty. Humans, immortal celestials and world forms emerge out of the prowess of Brahman.

चिन्मयश् चेd भवेर् मूढ तत् तस्मात् परमात् पदात् ।

cit.maya:_cet bhave:_mUDha, tat tasmAt paramAt padAt |

नित्यम् अव्यतिरिक्तम् त्वम् किम् अन्यत् परिशोचसि ॥५।८२।४९॥

nityam a.vyatirikta.m tvam kim anyat parizocasi ||5|82|49||

cin.maya:_cet

bhave: you are

mUDha

tat tasmAt paramAt padAt

nityam a.vyatirikta.m tvam

kim anyat pari.zocasi

#bhave: opt. [1] ac. sg. 2 [bhū_1]

*ABComm. he mUDha, tvam Atmatva.bodhAc_cin.maya:_cet bhave:_tat tarhi cito ... ||

*VLMitra.49. O thou ignorant mind, if thou art full of intelligence as the Intellect, then there would be no difference of thee from the Supreme one, nor wouldst thou have any cause of sorrow. (Hence the human mind is not Divine.)

*Murty.48.50 Humans, immortal celestials and world forms emerge out of the prowess of Brahman. O foolish mind, if you are transcendent, you would have been constantly united with the Supreme State. If that is true, why are you grieving for anything else? That Supreme is immanent in all, is evident in all states of existence. He is all.form. Once that state is gained all is gained.

*Venk. 49.56. If you are inert, but different from the self, then you do not exist either! For the self or the infinite consciousness alone is all; there is naught else. There is no possibility for the existence of a third thing, apart from the consciousness and the inert substance.

सर्वगम् सर्व.भावस्थम् सर्व.रूपम् हि तत्पदम् ।

sarva.ga.m sarva.bhAva.stha.m sarva.rUpam hi tat.padam |

तत्प्राप्तौ सर्वम् एव अज्ञ प्राप्तम् भवति सर्वदा ॥५।८२।५०॥

tat.prAptau sarvam eva,_ajJa, prAptam bhavati sarvadA ||5|82|50||

sarvagam

sarva.bhAva.stha.m

sarva.rUpam hi tat.padam

tat.prAptau sarvam eva

ajJa

prAptam bhavati sarvadA

*VLMitra.50. The Divine mind is all knowing and omnipresent and omniform at all times; and by the attainment of which one obtains everything.

न त्वम् अस्ति न देहो ऽस्ति ब्रह्मास्ति_इह महत् स्फुरत् ।

na tvam asti na deha:_asti brahmâ_asti_iha mahat sphurat |

अहम्त्वम् इति निःस्पन्दे स्फुरत्य्_आर्तिर् हि कस्य का ॥५।८२।५१॥

ahaMtvam iti ni:spande sphurati_Arti:_hi kasya kA ||5|82|51||

na tvam asti there is no "you"

na deha: asti there is no Body

brahmÂ_asti iha mahat sphurat aham.tvam iti ni:spande sphurati_Arti: hi kasya kA

*VLMitra.51. There is no such thing as thou or he, except the Great Brahma, who is always manifest every where; we have conceptions of ourselves without any exertion on our parts (which proves a Divinity stirring of itself in us).

आत्मा चेत् त्वम् तद्_आत्मा_एव सर्वगो ऽस्ति_इह न_इतरः ।

AtmA cet tvam tat AtmA_eva sarvaga:_asti_iha na_itara: |

आत्मनो ऽन्यज्_जडत्वम् चेत् तत्त्वम् न.अस्त्य् अस्ति तद्_वपुः ॥५।८२।५२॥

Atmana:_anyat jaDatvam cet tattvam na_asti_asti tat vapu: ||5|82|52||

AtmA cet tvam self if you

tat AtmA_eva sarvaga: that self indeed is everywhere.going – "omnipresent" is not right

asti_iha na_itara: there is here no other

Atmana: anyat jaDatvam cet

tattvam na_asti Thatness is not

asti tat vapu: it is that body.

*VLMitra.52. If thou art the soul, then it is the soul that is everywhere here and naught besides; but if thou art anything other than the soul, then thou art nothing, because all nature is the body of the universal soul.

*Murty.51. In fact, neither you nor this body exist. Only that great Brahman sparkles everywhere in this world. 'You and I' feelings are arising in that calm, vibrationless Self. If so, where is the grief for anyone? If you are the consciousness.Self, it is there everywhere. There is nothing like inconscience in Self. Everything is Self itself. All the three worlds are Self. There is nothing other than That. If you are separate from Self, then you are devoid of the Self principle. How can something that is nonexistent emerge out of Self. Can anyone be hurt by the horn of a rabbit?

आत्मा_एव सर्वम् त्रि.जगत् तद् अन्यत् तु न किम्चन ।

AtmA_eva sarvam tri.jagat tat anyat tu na kimcana |

तत्त्वम् किम् चित्त्वम् आत्मा अन्यद्_यदि तत्त्वम् न किम्चन ॥५।८२।५३॥

tattvam kim cittvam AtmA_anyat yadi tattvam na kimcana ||5|82|53||

AtmA_eva only the Self

sarvam tri.jagat is all this Triple World

tat Anyat tu na kiMcana other than that not anything

tattvam kim cittvam AtmA anyat yadi tattvam na kiMcana

*VLMitra.53. The triple world is composed of the Divine soul, beside which there is no existence; therefore if thou art anything thou must be the soul, or otherwise thou art nothing.

अहम् त्व्_इदम् अहम् तन्_म* इति व्यर्थम् किम् ईहसे ।

aha.m tu_idam aham tat me iti vyartha.m kim Ihase |

असद्.वपुः किम् स्फुरति शश.शृङ्गेण को हतः ॥५।८२।५४॥

a.sat.vapu: kim sphurati zaza.zRGgeNa ka:_hata: ||5|82|54||

aham tu_idam I tho this aham tat me I that for.me

iti so vyartham.uselessly/worthlessly kim.??/what/why do you wish Ihase a.sad.vapu: an unreal body kim.??/what/why sphurati does it manifest? zaza.zRGgeNa by/with the horn of a rabbit who gets hurt? ka:_hata:

*VLMitra.54. I am now this (as a boy), and then another (as an old man), and that these things are mine and those another's, are thoughts that vainly chase upon the mind; for thou art nothing positive here, and positivism is as false a theory as the horns of a hare (or rara avis) on earth.

तृतीया कलना न.अस्ति चिज्.जड~अंश.इतरा शठ ।

tRtIyA kalanA na_asti cit.jaDa.aMza.itarA zaTha |

छाय.आतपनयोर् _मध्ये तृतीया_इव अनुरञ्जना ॥५।८२।५५॥

chAya.Atapanayo:_madhye tRtIyA_iva_anu.raJjanA ||5|82|55||

tRtIyA kalanA na_asti

cit.jaDa.aMza.itarA

zaTha, you Cheat,

chAya.Atapanayo:_madhye

tRtIyA_iva_anu.raJjanA

*VLMitra.55. We have no notion of a third thing between the intellect and the body, to which we can refer the mind, as we have no idea of an intermediate state betwixt sunlight and shade, (where we may betake us to rest).

*Venk. If you are inert, but different from the self, then you do not exist either! For the self or the infinite consciousness alone is all; there is naught else. There is no possibility for the existence of a third thing, apart from the consciousness and the inert substance.

सत्य.अवलोकनाज् जाते चित्त.जाड्य.दृशोः क्षये ।

satya.avalokanAt jAte citta.jADya.dRzo: kSaye |

सम्पद्यते यत् तु तज्.जम् स्व.संवेदन.मात्रकम् ॥५।८२।५६॥

sampadyate yat tu taj.jam sva.saMvedana.mAtrakam ||5|82|56||

satya.avalokanAt jAte citta.jADya.dRzo: kSaye + sampadyate yat tu taj.jam sva.saMvedana.mAtrakam

*VLMitra.56. It is that something then, which we get by our sight of (i.e. by the light of) truth, after the veil of darkness has been removed from our eyes. It is our consciousness(the product of the light of truth), that we term the mind.

*Murty.55.57 There is nothing other than consciousness and inconscience. Can there be anything other third which is between shade and heat? When truth is perceived this division will die off. Only the Self remains and you are that Self. And so O mind, you are neither the owner nor the enjoyer of action. You are Brahman alone. Abandon your foolishness and become the possesor of Self.

तेन, मूढ, कर्तृत्वम् न भोक्तृत्वम् तव अपि हि ।

tena mUDha kartRtvam na bhoktRtvam tava_api hi |

तद्_एव असि परम् ब्रह्म त्यज मौर्ख्यम् भव_आत्मवान् ॥५।८२।५७॥

tat eva_asi param brahma tyaja maurkhyam bhava_AtmavAn ||5|82|57||

tena mUDha kartRtvam na bhoktRtvam tava_api hi + tat eva_asi param brahma tyaja maurkhyam don't be fool.ish bhava AtmavAn be Self.ish

*VLMitra.57. Hence, O foolish mind; thou art no active nor passive agent of action, but art the sedate self.consciousness of Brahma (knowing only "I am what I am" "Sohamasmi".) Now therefore cast off thy ignorance, and know thyself as a condition of the very soul.

*Venk. 57.59. Hence, O mind, you are neither the doer nor the experiencer. You have been used as a channel of instruction by the wise ones in their communication with the ignorant. But, in fact, that channel is unreal and inert; the self alone is the reality.

केवलम् ज्ञत्व.विषयम् उपदेश.अर्थ.सिद्धये ।

kevala.m jJatva.viSayam upadeza.artha.siddhaye |

त्वया करण.भूतेन करोत्य्_आत्मा_इति कथ्यते ॥५।८२।५८॥

tvayA karaNa.bhUtena karoti_AtmA_iti kathyate ||5|82|58||

kevala.m jJatva.viSayam upadeza.artha.siddhaye + tvayA karaNa.bhUtena karoti_AtmA

iti kathyate

*VLMitra.58. Truly the mind is represented as an organ of the sense of perception and action, and the internal instrument of knowing the soul, and not the soul itself; but this is only by way of explaining the knowable by something familiar and better known to us, and serving as its Synonym. (As to see one's unlookable face, by the reflexion of the very face iii the looking glass; so it is to perceive the invisible soul by its shadow cast upon the mind. This explains the mention of the mind in the Srutis such as in the texts.—"It is by means of the mind alone, that the knowledge of the soul is to be gained," "It is through the mind only, that the soul is to be seen." And so many other passages).

असत्.स्वरूपम् करणम् जडम् निर्.अवलम्बनम् ।

asat*sv.arUpam karaNam jaDam nir.avalambanam |

निःस्पन्दनम् न स्पन्देत कर्तृ.सम्बोधनम् विना ॥५।८२।५९॥

ni:spandanam na spandeta kartR.sambodhanam vinA ||5|82|59||

asat*sv.arUpam karaNam jaDam nir.avalambanam ni:spandanam na spandeta kartR.sambodhanam vinA

*VLMitra.59. The mind being an unreal instrumentality (as the sight &c), can have no existence without its support (as the eyes of the sight); nor can it have any action of its own, without the agency of an actor; (as the sword of the swordsman). Hence it is false to attribute activity or sensibility to it.

*Murty.58.63 You are created to teach and make people aware of knowledge. You are an instrument. How can mind, which is vibrationless, nonexistent, and inconscient perform works without some kind of prompting by the real owner of works and action? Without a owner, the instrument cannot get power for doing something. A sickle cannot cut without the owner of sickle. The power to cut and kill are lodged in the swordsman and not in the sword. And so, O my friend mind, you are not the actor nor owner of action. Do not purposelessly worry. It is not proper to grieve about natural works for the sake of others. You must grieve for another inconscient thing. not for a conscient one. Lord Iswara is unlike you. He has no use for anything that is done or not done in this world.

अकर्तुः करणस्य अस्य शक्तिः काचिन्_न विद्यते ।

akartu: karaNasya_asya zakti: kA.cit na vidyate |

दात्रस्य लावक.अभावे कर्तुम् किम् इव शक्तता ॥५।८२।६०॥

dAtrasya lAvaka.a.bhAve kartum kim iva zaktatA ||5|82|60||

since a nonDoer makes no cause, no Power can be ascribed to him; just as a sickle has no Power without a reaper to wield it.

of the akartR.nonDoer this karaNa.causal.motive.sya asya zakti.power\spear.: kAcit.anything .f.. na.no/not vidyate.is.known.to.be +

of dAtra.sya whin lAvaka.cutter/mower.abhAva.non.becoming\death.e kartum.to.make/do kim.??/what/why iva.like/as.if zakta.able/competent.tA.ness

*VLMitra.60. Without the agency of an actor, the instrument of the mind has no power nor activity of its own; as the passive sickle has no power of cutting the harvest, without the agency of the reaper.

*Venk. 60.62. If the farmer does not use the sickle, can it harvest? The sword has no power to kill either. O mind, you are neither the doer nor the experiencer: hence grieve not.

खड्ग.प्रहार.विच्छेद.क्रियायाम् पुंसि शक्तता ।

khaDga.prahAra.viccheda.kriyAyAm puMsi zaktatA |

न खड्गे सु.जडे, चित्त, सर्व.अङ्गेष्व् अपि शक्तता ॥५।८२।६१॥

na khaDge su.jaDe, citta, sarva.aGga.iSu_api zaktatA ||5|82|61||

whin khaDga.prahAra.stroke/blow.viccheda.kriyA.rite/activity puMsi in a human zaktatA the state of power + na.no/not whin khaDga.cudgel.e sujaDa.e citta hey,Affected mind sarvAGga.everywhere.going/ubiquitous.a.iSu api.tho/even zakta.able/competent..tA.ness

*VLMitra.61. The sword has the power of slaying men, but by means of the agency of the swordsman; otherwise the dull instrument has no power in any part of its body, to inflict a wound on another.

*Venk. 60.62. If the farmer does not use the sickle, can it harvest? The sword has no power to kill either. O mind, you are neither the doer nor the experiencer: hence grieve not.

तस्मान् न.असि सुखे कर्तृ मा व्यर्थम् दुःख.भाग्_भव ।

tasmAt na_asi sukhe kartR mA vyartha.m du:kha.bhAk_bhava |

परार्थम् क्लेशिता, मूर्ख, प्राकृतेषु न शोभते ॥५।८२।६२॥

parArtha.m klezitA, mUrkha, prAkRta.iSu na zobhate ||5|82|62||

tasmAt.from.that/therefore na_asi you are not, sukhe my friend,

kartR mA vyartha.m du:kha.bhAk_bhava parArtha.m klezitA mUrkha prAkRta.iSu na zobhate

*VLMitra.62. So my friend, thou hast no power nor agency of thine own, to do thine actions to trouble thyself in vain. It is unworthy of thee to toil for thy worldliness like the base worldling (i.e. worldly goods), unless it were for thy spiritual welfare.

*Murty.58.63 ... The power to cut and kill are lodged in the swordsman and not in the sword. And so, O my friend mind, you are not the actor nor owner of action. Do not purposelessly worry. It is not proper to grieve about natural works for the sake of others...

*Venk. 60.62. If the farmer does not use the sickle, can it harvest? The sword has no power to kill either. O mind, you are neither the doer nor the experiencer: hence grieve not.

*VidyA. threfore, my friend, you are not doer, so don't be unnecessary unhappy. Fool, there is no pain (even) in base works, since (everything) is the light of brahman.
*AvinashS: Therefore, my friend, you are not a doer and don't take up the pain on yourself. O fool, it is not appropriate (does not look good na zobhate) to be in pain for worldly actions for someone else.

ईश्वरो न_ईदृशः शोच्यो यस्_त्वया सदृशो भवेत् ।

Izvara:_na_IdRza: zocya:_ya:_tvayA sadRza:_bhavet |

नच तस्य कृतेन.अर्थो न.अकृतेन_इह कश्चन ॥५।८२।६३॥

na.ca tasya kRtena_artha:_na_a.kRtena_iha kazcana ||5|82|63||

the Izvara.Lord/master is na.no/not IdRza.such.a.way.: zocya.: ya:.who/what .m.. tvayA.by/with.you sadRza.like/similar: bhavet.would.become + na.no/not ca.also/and tasya.of.him/it\his\its by/with kRta.done/made.ena_artha.purpose/meaning/thing.: na.no/not akRta.ena iha.here/in.this.world kAzcana.anyhow

*VLMitra.63. The Lord (who works of his free will), is not to be pitied like thee that art subjected to labour, because his works are all as unaccountable as those he has not yet done; (but thy acts are brought to account for themselves).

*Murty.58.63 ... And so, O my friend mind, you are not the actor nor owner of action. Do not purposelessly worry. It is not proper to grieve about natural works for the sake of others. You must grieve for another inconscient thing. not for a conscient one. Lord Iswara is unlike you. He has no use for anything that is done or not done in this world.

*Venk. 63.68. The Lord (consciousness) is not like you; hence do not grieve for him! He does not gain anything by either doing or not.doing. He alone pervades all; there is naught else. Then, what shall he do and what shall he desire?

गर्वात् तु_उपकरोम्य्_एनम् इति केवलम् अल्पधीः ।

garvAt tu_upakaromi_enam iti kevala.m alpa.dhI: |

क्लिश्यते वसताम् त्व् अर्थो न किम्चिद् उपयुज्यते ॥५।८२।६४॥

klizyate vasatAm tu_artha:_na kimcit upa.yujyate ||5|82|64||

garvAt tu_upakaromi_enam "I am proud to serve him"

iti.so/as kevalam.entirely alpa.dhI.thott: + klizyate vasatAm tu_artha.purpose/meaning/thing.: na.no/not kimcit.anything/whatever upayujyate.xx

*VLMitra.64. Thy boast of serving the soul, proceeds from thy ignorance, only and thy fellowship with the insensible organs of sense, is quite unworthy of thee.

*Murty.64.69 'I am doing a favour (to Self)' you are perhaps thinking like this. It is pure arrogance and shallowness to think so.

*VidyA. from arrogance you think, being quite stupid â€œI serve (the Self/Ishvara), it is only disstressing for the body and the mind, and not useful at all.

*AvinashS: Only one with limited intelligence thinks "I am helping others (upakaromi) " and then suffers (klizyate). Nothing is useful (na kiJcit upayujyate) for people who are living in the world i.e. are preoccupied by the world.

कर्तुर् भोगेष्व् अरस्य_एवम् अर्थे चेद् अनुवर्तसे ।

kartu:_bhoga.iSu_a.rasya_evam arthe cet anuvartase |

तद् अस्य काचिन्_नेच्छा_इह तृप्तत्वात् सर्वदा_एव हि ॥५।८२।६५॥

tat asya kA.cit na_icchA_iha tRptatvAt sarvadA_eva hi ||5|82|65||

of/for the kartR.doer.u: whin bhoga.enjoyment/pleasure.s.a.iSu arasya evam.so/this.way whin artha.purpose/meaning/thing.e cet anuvartase if you follow/pursue

tat asya kA.cit na_icchA_iha

tRptatvAt sarvadA_eva hi

*VLMitra.65. Thou art wrong to pursue the objects of sense, for the sake of thy maker and master; because the Lord is independent of all desire, (of the service of others,) being full and satisfied in himself forever.

*Murty.You are only afflicting (the Self). Your purposeless existence is of no use. If, on the other hand, you feel that 'I am active for the sake of the Lord who is the enjoyer of every thing' you are mistaken. Lord is always contented. There is nothing in this world that he desires. Consciousness. Self is self luminous. It is all pervading. This world is full of it. There is no design other than that. What is there that should be desired by it? Looking at you only, O mind, (people) get agitated. It is like youth who get amorously harassed seeing a queen? Only association with Self will make you beautiful.

अकृत्रिम.अवभासेन सर्वगेन चिदात्मना ।

akRtrima.avabhAsena sarva.ga,ina cit.AtmanA |

एकेन_एव_इदम् आपूर्णम् कल्पना_एव अस्ति न_इतरा ॥५।८२।६६॥

ekena_eva_idam ApUrNam kalpanA_eva_asti na_itarA ||5|82|66||

akRtrima.avabhAsena sarva.gena

cit.AtmanA by conscious self

ekena_eva only by the one

idam ApUrNam is this fullness

kalpanA_eva_asti na_itarA

akRtrima. unfeigned avabhAsa Illumination sarvaga omnipresent cid.AtmanA Consciousness.Self | ekena single eva only idam this ApUrNam filling kalpanA conception eva only asti is netarA not otherwise

*VLMitra.66. It is by his self.manifestation, and not by act of his exertion of creation, that the omnipresent and omniscient God, fills the whole with his unity, which admits of no duality even in imagination.

*Murty.64.69 'I am doing a favour (to Self)' you are perhaps thinking like this. It is pure arrogance and shallowness to think so. You are only afflicting (the Self). Your purposeless existence is of no use. If, on the other hand, you feel that 'I am active for the sake of the Lord who is the enjoyer of every thing' you are mistaken. Lord is always contented. There is nothing in this world that he desires. Consciousness. Self is self luminous. It is all pervading. This world is full of it. There is no design other than that. What is there that should be desired by it? Looking at you only, O mind, (people) get agitated. It is like youth who get amorously harassed seeing a queen? Only association with Self will make you beautiful.

एक.अनेक.अवभासेन समस्तेन तदात्मना ।

eka.aneka.avabhAsena samastena tat.AtmanA |

आत्मन्य्_एव अन्तर् आत्मा अन्तः क्रियते किम् किम् इष्यते ॥५।८२।६७॥

Atmani_eva_antar AtmA_anta: kriyate kim kim iSyate ||5|82|67||

eka.one/single.aneka.not.one/many.avabhAsa.luminous.ena samasta.total.ena tat.it/he/that AtmanA.by/with.self + Atmani.in.self eva.very/only/indeed antar.within AtmA.self anta:.end/limit\within kriyate kim.??/what/why kim.??/what/why iSyate.

*VLMitra.67. The one God that manifests himself as many, and that is all by himself, and that comprises the whole within himself, has nothing to want or seek, beside and apart from himself.

*Murty.64.69. 'I am doing a favour (to Self)' you are perhaps thinking like this. It is pure arrogance and shallowness to think so. You are only afflicting (the Self). Your purposeless existence is of no use. If, on the other hand, you feel that 'I am active for the sake of the Lord who is the enjoyer of every thing' you are mistaken. Lord is always contented. There is nothing in this world that he desires. Consciousness. Self is self luminous. It is all pervading. This world is full of it. There is no design other than that. What is there that should be desired by it? Looking at you only, O mind, (people) get agitated. It is like youth who get amorously harassed seeing a queen? Only association with Self will make you beautiful.

त्वादृशस्य तु दृष्ट्या_एव क्षुब्धता जायते मुधा ।

tvAdRzasya tu dRSTyA_eva kSubdhatA jAyate mudhA |

आलोक्य राज.महिषीम् यूनो मदमयीम् तथा ॥५।८२।६८॥

Alokya rAja.mahiSIm yUna:_mada.mayIm tathA ||5|82|68||

tvAdRzasya tu dRSTyA_eva kSubdhatA jAyate mudhA + Alokya rAja.mahiSIm yUna:_mada.mayIm tathA

*VLMitra.68. All this is the magnificence of God, and yet the foolish mind craves after them in vain; as a miserable man longs to have the princely pomp of another, which is displayed before him.

आत्मना सह सम्बद्धम् चेतः कर्त्रसि, सुन्दर ।

AtmanA saha sambaddha.m ceta: kartR_asi, sundara |

किम्तु न.अस्य असि सम्बन्धि कुसुमस्य यथा फलम् ॥५।८२।६९॥

kim.tu na_asya_asi sambandhi kusumasya yathA phala.m ||5|82|69||

AtmanA.by/with.self saha sambaddha.m cetas.affective.intelligence

kartR_asi the Doer you are, sundara.hey,beautiful,

kim.??/what/why tu.but/however na.no/not asya.his/its asi.you.are\sword sambandha.connexion/relationship.i kusumasya yathA phala.m as the blossom of the fruit

*VLMitra.69. Thou mayst try to derive the divine blessings, by being intimate with the Divine soul; but there will be no more intimacy between the soul and the mind, than there is between the flower and its fruit (i.e. The fruit which here represents the mind, does not inherit the quality of the flower which is here put for the soul). Gloss.

*Venk. 69.70 You have no relationship to the self, except as the fragrance to a flower. Relationship exists only between two independent beings of similar nature when they strive to become one.

?Only when a fruit is related with a flower, the fruit will come out.

द्वितीयेन समम् या_एषाम् तत् तावद्_भवन.एकता ।

dvitIyena samam yA_eSAm tat tAvat bhavana.ekatA |

सा सम्बन्ध.गतिः प्रोक्ता प्राग्.द्वित्वाद् अधुना_एकता ॥५।८२।७०॥

sA sambandha.gati: proktA prAk.dvitvAt adhunA_ekatA ||5|82|70||

dvitIyena w a couple samam yA what is the same eSAm this tat tAvat – that that much

bhavana.ekatA.oneness sA.that..f.. sambandha.connexion/relationship.gati.going/path/manner: from/thru prokta.A prAk.dvitva.*duality.At AdhunA_ekatA

*VLMitra.70. That is called the intimate relation of two things, when the one agrees in all its properties with the other; which is here wanting in the case of the soul and mind; the first being immortal, calm and quite[~quiet, and the second a mortal and restless thing.

*Murty.70.72 When two things are similar, there can be a relationship and can move towards a relationship. Then what were two can become one. But you can not be a reason for such oneness. you are prone to multiple kinds of designs and appear in many forms. You are the cause of sorrows and joys. There must some similarity even partially between two things to have a relationship otherwise one of them will get destroyed (by developing a relationship).

नाना.प्रकार.रचना नाना.रूप.क्रिया.उन्मुखी ।

nAnA.prakAra.racanA nAnA.rUpa.kriyA.unmukhI |

सुख.दुःख.दशा अहेतुर् भवान् न_एक.विधा.स्मृता ॥५।८२।७१॥

sukha.du:kha.dazA_a.hetu:_bhavAn na_eka.vidhA.smRtA ||5|82|71||

nAnA.prakAra.racanA

sukha.du:kha.dazA state of pleasure/pain

a.hetu: without cause

bhavAn na_eka.vidhA.smRtA

*Murty. But you can not be a reason for such oneness. you are prone to multiple kinds of designs and appear in many forms. You are the cause of sorrows and joys.

*Venk. You, O mind, are ever agitated; and the self is ever at peace. There can thus be no relationship between you two.

*VLMitra.71. O my mind! thou art not of the same kind with the soul, owing to thy changing appearances and ever changeful occupations, and promptness for multifarious inventions. Thy states of happiness and misery, moreover bespeak thee plainly to be of a different nature, (from thy source of the soul thou art derived from).

सम्बन्धः समयोर् दृष्टः_तथा अर्ध.समयोर् अपि ।

sambandha: samayo:_dRSTa:_tathA_ardha.samayo:_api |

न विलक्षणयोश्_च अन्यस्_तस्मिन् सति जगत्त्रये ॥५।८२।७२॥

na vi.lakSaNayo:_ca_anya:_tasmin sati jagat.traye ||5|82|72||

sambandha: samayo: the relation of likes dRSTa: is seen

tathA.thus ardha.half.samaya.o: api.tho/even na.no/not vilakSaNa.different/various.yo: ca.also/and anya.another.:

tasmin sati jagat.traye – in that existing Triple.World.

*VLMitra.72. The relationship of the homogeneous (as of the liquid and curdled milk), as well as of the heterogeneous (as between the milk and water), are quite apparent to sight; but there is no relation betwixt the contraries, (as it is observed in the antagonism of the soul and mind).

*Murty. There must some similarity even partially between two things to have a relationship otherwise one of them will get destroyed (by developing a relationship).

द्रव्य.अन्तर.गुणा* द्रव्यान्य्_आश्रयन्ति बहूत्य् अलम् ।

dravya.antara.guNA* dravyANi_Azrayanti bahUni alam |

संविदश्_च्यवनम् दुःखम् संविदो_मा च्युतो भव ॥५।८२।७३॥

saMvida:_cyavanam du:kha.m saMvida:_mA cyuta:_bhava ||5|82|73||

dravya.antara.guNA* dravyANi Azrayanti bahUni alam saMvida:_cyavanam du:kha.m saMvida:_mA cyuto bhava

*VidyA. qualities of objects depend on their materials, so without Cit (not knowing your nature) you get sorrows, so don't deviate from (being) Cit!

*AvinashS: Many properties different from objects get attached to the objects often. One should not fall from the Cit (not lose connection with Cit), since that would be pain! The idea is that the Cit may appear cluttered by many external qualities, but one should not get confused by them.

~jd. <cit> does not appear in the text, but rather <saMvid>.

*ABComm. ***

*VLMitra.73. It is true that there are many things, having the qualities of other things, or an assemblage of properties common to others; yet everything has a special identity of its own; and therefore I do beseech thee, not to lose the consciousness of thy identity with that of the soul, whereby thou exposest thyself to misery (i.e. keep in mind thy divine nature).

*Murty.73. The qualities of a material object depend upon the material (and not on any other thing). If you stay away from truth, you will get destroyed. Do not slip away from it, O mind.

एतावता_एक.ध्यानेन नित्य.ध्याna:_'थवा_आत्म.दृक् ।

etAvatA_eka.dhyAna.ina nitya.dhyAna:_athavA_Atma.dRk |

अभावे दुःख.दस्य अन्तर्.दृशा दृश्यस्य वस्तुनः ॥५।८२।७४॥

a.bhAve du:kha.dasya_antar.dRzA dRzyasya vastuna: ||5|82|74||

etAvatA_eka.dhyAna.ina

nitya.dhyAna:_athavA_Atma.dRk

a.bhAve du:kha.dasya_antar.dRzA dRzyasya vastuna:

*Murty.74. To the extent you engage in meditation, the phenomenal world, which is grief.causing, will move out of you and you will be looking inwards. Engage yourself always in meditation and develop a self.perception.

*VLMitra.74. Therefore employ thyself with intense application to the meditation of the soul; or else thou art doomed to misery, for thy ruminating on the objects of the visible world, in thy internal recesses.

*Venk. If, however, you enter into the state of samAdhi or utter equanimity, you will remain firmly established in consciousness, without the distraction of diversity, without the notions of either many or one, and realise that there is but one self, the infinite consciousness, which shines as these countless beings.

संकल्प.उन्मुखताम् विद्धि दुःख.दाम् संविदश्_च्युतिम् ।

saMkalpa.unmukhatAm viddhi du:kha.dAm saMvida:_cyutim |

जडेषु_उपल.भूतेषु मनो.देह.इन्द्रिय.आदिषु ॥५।८२।७५॥

jaDa.iSu_upala.bhUta.iSu mana:deha.indriya.AdiSu ||5|82|75||

saMkalpa.concept/conception in chit.Consciousness.unmukha.facing/looking.at/regarding..tA.ness.m viddhi.know.to.be du:kha.bad/pain.giving.dAm @ saMvit.awareness.a: cyuti.m + whin jaDa.inert.a.iSu upala.stone(opal).bhUta.a.Being/having.become..a.iSu manas.Mind.deha.body.indriya.organ.AdiSu

*VLMitra.75. Sliding from consciousness of thyself, and running after the imaginary objects of thy desire, are calculated for thy misery only; therefore forget thyself O man!, to associate with thy mind and the bodily organs, in order to find thy rest in the soul or Samádhi.ecstasy.

*Murty.75. O Rama, know that it is grief.causing to direct attention towards inconscient things like stones and such and body and mind and such.

कीदृशी कर्तृता, चित्त, पुष्पम् व्योम्नि कथम् भवेत् ।

kIdRzI kartRtA, citta, puSpam vyomni katha.m bhavet |

निरस्त.कलना पङ्के मनन.ध्वंस.रूपिणि ॥५।८२।७६॥

nirasta.kalanA paGke manana.dhvaMsa.rUpiNi ||5|82|76||

kIdRz.?what.kind/sort.I kartRtA.Doerness/doership citta hey,Affected mind puSpa.flower.m vyomni.in.spacious.sky katham.?how bhavet.would/let.become + whin nirasta.kalanA.paGka.e manana.thott/mentation.dhvaMsa.rUpI.formation.Ni

*VLMitra.76. Whence is this activity (i.e. what is this active principle), since the mind is proved to be a nullity as a skyflower, and to be utterly extinct, with the extinction of its thoughts and desires.

*Murty.76. How can there be ownership of action for mind? It will be like a flower blooming in the sky. Expel the mud of ideations and fabrications. Destroy all forms of thinking.

नचैव_आत्मनि कर्तृत्वम् सम्भवत्य् अम्बर.अङ्गवत् ।

na.ca_eva_Atmani kartRtvam sambhavati_ambara.aGgavat |

अयम् केवलम् आत्मा_एव नानानानातया_आत्मनि ॥५।८२।७७॥

ayam kevala.m AtmA_eva nAnA.anAnA.tayA_Atmani ||5|82|77||

na.no/not ca.also/and eva.very/only/indeed Atmani.in.self kartR.doer..ity.tvam sambhavati.manifest/becoming. ambara.sky.aGga.body\indeed/truly.vat.like + ayam.this.there kevalam.entirely AtmA.self eva.very/only/indeed nAnA.various.a.not.nAnAtA.variedness.ayA_Atmani.in.self

*VLMitra.77. The soul also is as void of activity, as the Sky is devoid of its parts. It is only the Divine spirit that exhibits itself in various shape within itself.

*Murty.77. Even Self does not have any responsibility for or ownership of action. Self displays itself as many selves.

स्फुरत्य् अब्धिर् इव अम्भोभिः फेन.बुद्बुद.वीचिभिः ।

sphurati_abdhi:_iva_ambhobhi: phena.budbuda.vIcibhi: |

आभास.मात्रे सर्वस्मिन् स्फुरत्य् अस्मिंश्_चिदात्मनि ॥५।८२।७८॥

AbhAsa.mAtra.i sarvasmin sphurati_asmin_cit.Atmani ||5|82|78||

sphurati abdhi.sea: iva.like/as.if by/with ambhas.waters.bhi: phena.foam.budbuda.bubble.vIci.wave.s.bhi: with foam.bubbling waves

whin AbhAsa.projection/appearance.mAtra.measure\only.e sarvasmin.everywhere sphurati asmin.in.this/here cit.consciousness.Atmani in this conscious.self

*VLMitra.78. It bursts forth in the form of oceans with its own waters, and foams in froths by the billows of its own breathing, It shines in the lustra.i at all things, by its own light in itself. (So says the Urdu poet: Oleken chamakta hai har rang meh).

*Murty.78. Sea springs out of itself waves, ripples and foam. Similarly the Self sparkles everything as its reflections (and in its likeness).

द्वितीया न.अस्ति कलना तप्त.अङ्गार* इव अम्बुधौ ।

dvitIyA na_asti kalanA tapta.aGgAra* iva_ambudhau |

कलना.रहिते देवे देहे मनसि वा जडे ॥५।८२।७९॥

kalanA.rahite deve dehe manasi vA jaDe ||5|82|79||

dvitIyA na_asti kalanA – there is no second

tapta.aGgAre iva_ambudhau kalanA.rahite deve dehe manasi vA jaDe

*VLMitra.79. There is no other active principle anywhere else, as there is no burning fire brand to be found in the sea; and the inert body, mind and soul (as said and seen before), have no active force in any one of them.

*Murty.79.80 There can be no sparks of fire in water. Similarly there can be no second comprehension in the Self other than itself. In a stainless Self there can be no inconscient body or mind. In a perception.free Self, the essential (nature) is beauty only, nothing else. There can be nothing like this or that, auspicious or inauspicious.

संवित्.संवेद्य.निर्मुक्ता सारम् सुन्दरम् न_इतरत् ।

saMvit.saMvedya.nirmuktA sAram sundaram na_itarat |

इदम् अन्यद्_इदम् न.अन्यच् छुभम् वा अशुभम् एव च ॥५।८२।८०॥

idam anyat idam na_anyat zubha.m vA_a.zubha.m eva ca ||5|82|80||

saMvit.awareness.saMvedya.to.be.understood/intelligible .nirmukta.unbound/delivered/escaped/rescued\molting.A sAra.m sundara.beautiful/fair.m na.no/not itarat.otherwise

+ idam.this.there anyat.other idam.this.there na.no/not anyat.other zubha.pleasant/good.m vA.or/else a.not.zubha.pleasant/good.m eva.very/only/indeed ca.also/and

*VLMitra.80. There is nothing essential or more perspicuous, than what we are conscious of in our consciousness; and there is no such thing as this is another or this no other, or this is good or bad, beside the self.evident One.

*Murty. There can be no sparks of fire in water. Similarly there can be no second comprehension in the Self other than itself. In a stainless Self there can be no inconscient body or mind. In a perception.free Self, the essential (nature) is beauty only, nothing else. There can be nothing like this or that, auspicious or inauspicious.

इत्य् असत्.कल्पना न.अस्ति यथा नभसि काननम् ।

iti_a.sat.kalpanA na_asti yathA nabhasi kAnanam |

संवेद्य.रहितम् संविन्मात्रम् एव_इदम् आततम् ।

saMvedya.rahitam saMvit.mAtram eva_idam Atatam |

तत्र अयम् अहम् अन्यो ऽयम् इ त्य् असत्कलना कथम् ॥५।८२।८१॥

tatra_ayam aham anya:_ayam iti_a.sat.kalanA katha.m ||5|82|81||

iti_a.sat.kalpanA na_asti such an unreal Imagining does not exist yathA nabhasi kAnanam like a forest in the sky + saMvedya.rahitam without being perceived it is only saMvid.mAtram eva_idam Atatam a mode of awareness as This extent

tatra – there ayam aham this 'I' anya:_ayam another this iti a.sat.kalanA katha.m so how is it unreal imagining?

*var. KG omits the first line of this triplet.

*VLMitra.81. It is no unreal ideal, as that of the Elysian gardens in in the sky; it is the subjective consciousness saMvid, and no objective object of consciousness saMvedya, that extends all around us.

*Murty.81.82 Thus there is no fiction like nonexistence. It will be like a forest in the sky. Devoid of all sentience, all is wide and expansive truth alone. As such, how can there be any comprehension or contradiction like 'I and something else', in the eternal formless, all.pervading Self? How can anybody write Rigveda in the sky?

अन्.आदिमति नीरूपे सर्वगे वितत.आत्मनि ।

an.Adimati nir.rUpe sarvage vitata.Atmani |

आरोपयेत् कः कलनाम् ऋग्वेदम् व्योम्नि कः लिखेत् ॥५।८२।८२।

Aropayet ka: kalanAm Rg.vedam vyomni ka: likhet ||5|82|82|

an.Adimati nI.rUpe sarvage vitata.Atmani

Aropayet ka: kalanAm

Rg.vedam vyomni ka: likhet

who writes Rg.veda in the sky?

*VLMitra. Why then entertain the suppositions of "this is I and that is another," in this unsuppositious existence? There can be no distinction whatever of this or that in one unlimited, all extending and undefinable expanse of the soul; and the ascription of any attribute to it, is as the supposition of water in the mirage, or of a writing in the Sky.

नित्य.उदिते सकल.वस्तु.पदार्थ.सारे

nitya.udite sakala.vastu.padArtha.sAre

संवित्.स्थिते भरित.निर्भर.भूरि.दिक्कम् ।

saMvit.sthite bharita.nirbhara.bhUri.dikkam |

आत्मन्य् असत्यम् इव साधु गते ऽमलत्वात्

Atmani_asatyam iva sAdhu gate_amalatvAt

क्षीणौ सुख.असुख.लवौ मम वै स* मोहः ॥५।८२।८३॥

kSINau sukha.asukha.lavau mama vai sa* moha: ||5|82|83||

nitya.udite – in the ever.arisen

sakala.vastu.pada.artha.sAre

whole.real.pada.artha.sAra +

saMvit.sthite situate in Awareness

bharita.nirbhara.bhUri.dikkam

m bharita.nirbhara.bhUri.dikka +

Atmani_a.satyam iva in self like the unreal

sAdhu gate_a.malatvAt

kSINau sukha.asukha.lavau

mama vai sa* moha: mine indeed is the delusion.

*VLMitra. O my honest mind! if thou canst by the purity of thy nature, get thyself freed from the unrealities of the world; and become enlightened with the light of the soul, that fills the whole with its essence, and is the inbeing of all beings, thou shalt verily set me at rest from the uneasiness of my ignorance, and the miseries of this world and this miserable life.

*Murty. Sorrows and joys are my (vIta.havya's) mistakes and confusions. They are now declined due to the purity attained by me. Self is eternal. It is the essence of everything. It is all.pervarding. I have known this truth.

FM5083

DN5082 THE MEDITATION OF VITAHAVYA THE WORSHIPFUL 2.je05.06

विचार* एवम् विदुषा संवर्तेन कृतः पुरा ।

vicAra* evam viduSA saMvartena kRta: purA |

कथितो मम विन्ध्य.अद्रौ तेन_एव विदित.आत्मना ॥५।८२।०१॥

kathita:_mama vindhya.adrau tena_eva vidita.AtmanA ||5|82|01||

एताम् दृष्टिम् अवष्टम्भ्य विचार.परया धिया ।

etAm dRSTim avaSTambhya vicAra.parayA dhiyA |

संसार.सागराद्_अस्मात् तारतम्येन संतरः ॥५।८२।०२॥

saMsAra.sAgarAt_asmAt tAratamyena saMtara: ||5|82|02||

अथ_इमाम् अपराम्, राम, शृणु दृष्टिम् पद.प्रदाम् ।

atha_imAm aparAm, rAma, zRNu dRSTim pada.pradAm |

मुनिना वीतहव्येन यया स्थितम् अशाङ्कितम् ॥५।८२।०३॥

muninA vItahavyena yayA sthitam azAGkitam ||5|82|03||

वीतहव्यो_महातेजा विबभ्राम वने पुरा ।

vItahavya:_mahAtejA vi.babhrAma vane purA |

विन्ध्य.शैल.दरीर् दीर्घा रविर् मेरु.दरीर् इव ॥५।८२।०४॥

vindhya.zaila.darI:_dIrghA ravi:_meru.darI:_iva ||5|82|04||

अस्मात् क्रियाक्रमाद् घोरात् संसार.भ्रम.दायिनः ।

asmAt kriyAkramAt_ghorAt saMsAra.bhrama.dAyina: |

आधि.व्याधि.मय=आकारात् कालेन_उद्वेगम् आययौ ॥५।८२।०५॥

Adhi.vyAdhi.maya=AkArAt kAlena_udvegam Ayayau ||5|82|05||

निर्विकल्प.समाध्य्.अम्श.लभ्य.उदार.परेच्छया ।

nirvikalpa.samAdhi.amza.labhya.udAra.para.icchayA |

स* जहार जगज्_जीर्णाम् स्वव्यापर.परम्पराम् ॥५।८२।०६॥

sa* jahAra jagat_jIrNAm sva.vyApara.paramparAm ||5|82|06||

विवेश रम्भारचितम् निजम् पर्ण.उटज.अन्तरम् ।

viveza rambhAracitam nijam parNa.uTaja.antaram |

कृत.गौरम् सु.सौगन्ध्य.मलि.नीलम् इव_उत्पलम् ॥५।८२।०७॥

kRta.gauram su.saugandhya.mali.nIlam iva_utpalam ||5|82|07||

तत्र_आसने समे शुद्धे svAस्तीर्न.हरिण.अजिने ।

tatra_Asane same zuddhe su.AstIrna.hariNa.ajine |

वि.शश्राम.अचले शान्ते वीत.वर्ष* इव_अम्बुदः ॥५।८२।०८॥

vi.zazrAma.acale zAnte vIta.varSa* iva_ambuda: ||5|82|08||

बद्ध.पद्मासनस् तस्थौ पार्ष्ण्योर् अधिकार.अङ्गुलिः ।

baddha.padmAsana:_tasthau pArSNyo:_adhikAra.aGguli: |

शृङ्गवच्_छान्त.चलनम् अतिष्ठत् स्पष्ट.कन्धरम् ॥५।८२।०९॥

zRGgavat_zAnta.calanam atiSThat spaSTa.kandharam ||5|82|09||

स* जहार_अलम् आलोकाद्_दिग्.विकीर्णम् मनः शनैः ।

sa:_jahAra_alam AlokAt_dik.vikIrNam mana: zanai: |

विशन्_मेरु.दरीम् सायम् मुनिर्_भास* इव_उत्करम् ॥५।८२।१०॥

vizat_meru.darIm sAyam muni:_bhAsa* iva_utkaram ||5|82|10||

बाह्यान् आभ्यन्तrAMz*_caiव स्पर्शान् परिजहत् क्रमात् ।

bAhyAn AbhyantarAn_ca_eva sparzAn pari.jahat kramAt |

इदम् आकलयाम्.आस मनसा विगत.एनसा ॥५।८२।११॥

idam AkalayAm.Asa manasA vigata.enasA ||5|82|11||

अहो नु चञ्चलम् इदम् प्रत्याहृतम् अपि क्षणात् ।

aho nu caJcalam idam pratyAhRtam api kSaNAt |

न मनः स्थैर्यम् आयाति तरङ्ग.प्रौढ.पर्णवत् ॥५।८२।१२॥

na mana: sthairyam AyAti taraGga.prauDha.parNavat ||5|82|12||

चक्षुरादिभिर्_उद्दामै रूपैर्_आहित.सम्भ्रमैः ।

cakSu:.Adibhi:_uddAmai:*_rUpai:_Ahita.sambhramai: |

यस्मान्_निवार्यते तस्मिन् प्रोन्मत्त* इव धावति ॥५।८२।१३॥

yasmAt_nivAryate tasmin pra.unmatta* iva dhAvati ||5|82|13||

त्यजद्_एव_अनुगृह्णाति वृत्ति.इन्द्रिय.वर्धिताः ।

tyajat_eva_anugRhNAti vRtti.indriya.vardhitA: |

यस्माद्_निवार्यते तस्मिन् प्रोन्मत्त* इव धावति ॥५।८२।१४॥

yasmAt_nivAryate tasmin pra.unmatta* iva dhAvati ||5|82|14||

घटात् पटम् उपायाति पटाच्_छकटम् उत्कटम् ।

ghaTAt paTam upAyAti paTAt_zakaTam utkaTam |

चित्तम् अर्थेषु चरति पादपेष्व्_इव मर्कटः ॥५।८२।१५॥

cittam artheSu carati pAdapeSu_iva markaTa: ||5|82|15||

पञ्च.द्वाराणि मनसश्_चक्षुर्.आदीन्य्_अमून्य्_अलम् ।

paJca.dvArANi manasa:_cakSu:_AdIni_amUni_alam |

दग्ध.इन्द्रिय.अभिधानानि तावद् आलोकयाम्य्_अहम् ॥५।८२।१६॥

dagdha.indriya.abhidhAnAni tAvat_AlokayAmi_aham ||5|82|16||

हे हे हत.इन्द्रिय.गणाः किम् मे बोधाय न_इह वः ।

he he hata.indriya.gaNA: kim me bodhAya na_iha va: |

वेला.विलुलित.अम्बूनाम् अब्धीनाम् इव पञ्चालाः ॥५।८२।१७॥

velA.vilulita.ambUnAm abdhInAm iva paJcAlA: ||5|82|17||

मा कुरुध्वम् अनर्थाय चापलम् चपल.आशयाः ।

mA kurudhvam anarthAya cApalam capala.AzayA: |

स्मरता.आनीत=वृत्तीनो दुःख.जालानि भूरिशः ॥५।८२।१८॥

smaratA.AnIta=vRttIna:_du:kha.jAlAni bhUriza: ||5|82|18||

रूपाणि मनसो_यूयम् जडा* एव किल_अधमाः ।

rUpANi manasa:_yUyam jaDA* eva kila_adhamA: |

जडे तु_उत्सिक्तता व्यर्थम् मृगतृष्णा_इव वल्गति ॥५।८२।१९॥

jaDe tu_utsiktatA vyartham mRgatRSNA_iva valgati ||5|82|19||

असार.आत्म.स्वरूपानाम् अनालोकवती सदा ।

asAra.Atma.svarUpAnAm anAlokavatI sadA |

अन्धानाम् उद्धतिर्या_इयम् सा दृश्याय_एव जायते ॥५।८२।२०॥

andhAnAm uddhati:_yA_iyam sA dRzyAya_eva jAyate ||5|82|20||

चिदात्मा, भगवान्, सर्वम् साक्षित्वेन करोम्य्_अहम् ।

cit.AtmA, bhagavAn, sarvam sAkSitvena karomi_aham |

हत.इन्द्रिय.गणा* यूयम् किम् निरर्थकम् आकुलाः ॥५।८२।२१॥

hata.indriya.gaNA* yUyam kim nirarthakam AkulA: ||5|82|21||

मिथ्या_एव मे विवल्गन्ति नीरूपा* नयनादयः ।

mithyA_eva me vi.valganti nI.rUpA: nayana.Adaya: |

अलात.चक्र.प्रतिमाः सर्प.रज्जु.भ्रम.उपमाः ॥५।८२।२२॥

alAta.cakra.pratimA: sarpa.rajju.bhrama.upamA: ||5|82|22||

तेन_आत्मना बहु.ज्ञेन निर्ज्ञाताश्_चक्षुर्.आदयः ।

tena_AtmanA bahu.jJena nirjJAtA:_cakSu:.Adaya: |

मनाग्_अपि न सम्बन्धो_द्यु.पाताल.तल=अद्रिवत् ॥५।८२।२३॥

manAk_api na sambandha:_dyu.pAtAla.tala=adrivat ||5|82|23||

भीतः पान्थ* इव_अहिभ्यः पुक्कसेभ्य* इव द्विजः ।

bhIta: pAntha* iva_ahibhya: pukkasebhya* iva dvija: |

दूरे तिष्ठति चिन्मात्रम् इन्द्रियेभ्यस्_त्व्_अनामयम् ॥५।८२।२४॥

dUre tiSThati cit.mAtram indriyebhya:_tu_anAmayam ||5|82|24||

चित् सत्ता.मात्रकेण_अलम् संक्षोभो भवताम् मिथः ।

cit sattA.mAtrakeNa_alam saMkSobha:_bhavatAm mitha: |

तिष्ठति स्वैरम् आदित्ये दिन.कार्यवताम् इव ॥५।८२।२५॥

tiSThati svairam Aditye dina.kArya.vatAm iva ||5|82|25||

चित्त.चारण चार्वाक चतुर्दिक्.कुक्षि.भिक्षुक ।

citta.cAraNa cArvAka catur.dik.kukSi.bhikSuka |

श्वा_इव व्यर्थम् अनर्थाय मा_एवम् विहर हे जगत् ॥५।८२।२६॥

zvA_iva vyartham anarthAya mA_evam vihara he jagat ||5|82|26||

अहम् चिद्वद्_इति व्यर्थम् असत्या तव वासना ।

aham cit.vat_iti vyartham asatyA tava vAsanA |

अत्यन्त.भिन्नयोर् ऐक्यम् नास्ति चिन्.मनसोः शठ ॥५।८२।२७॥

atyanta.bhinnayo:_aikyam na_asti cit.manaso: zaTha ||5|82|27||

त्य् ति_एषा तव_अहम्कार.दुर्.मतिः ।

जीवाम्य्_एव_अहम् इत्य्_एषा तव_अहम्कार.दुर्मतिः ।

jIvAmi_eva_aham iti_eSA tava_ahamkAra.du:mati: |

मिथ्या_एव जाता दुःखाय न सत्या सत्य.वर्जिता ॥५।८२।२८॥

mithyA_eva jAtA du:khAya na satyA satya.varjitA ||5|82|28||

अहम्कार.उदये सो ऽस्मि_इत्य्_एताम् संरब्धताम् त्यज ।

ahamkAra.udaye sa:_asmi_iti_etAm saMrabdhatAm tyaja |

न किम्चिद्_अपि मूर्खत्वम् किम् व्यर्थम् तरलायसे ॥५।८२।२९॥

na kimcit_api mUrkhatvam kim vyartham taralAyase ||5|82|29||

संवित्.चित्त्वम् अनाद्यन्तम् संविदो ऽन्यन्_न विद्यते ।

saMvit.cittvam an.Adyantam saMvida:_anyat_na vidyate |

देहे ऽस्मिंस् तद्_महामूर्ख किम् त्वम् स्याश्_चित्त.नामकम् ॥५।८२।३०॥

dehe_asmin_tat,_mahAmUrkha, kim tvam syA:_citta.nAmakam ||5|82|30||

विष.पर्यवसाना_इयम् रसायन.वद्_उत्थिता ।

viSa.pari.avasAnA_iyam rasAyana.vat_utthitA |

भोक्तृता*कर्तृता*शङ्का बत चित्त मुधा_एव हि ॥५।८२।३१॥

bhoktRtA*kartRtA*zaGkA bata citta mudhA_eva hi ||5|82|31||

मा_उपहास.पदम् गच्छ मूर्ख.इन्द्रिय.गण.आश्रयम् ।

mA_upahAsa.padam gaccha mUrkha.indriya.gaNa.Azrayam |

न कर्ता त्वम् न भोक्ता त्वम् जडः_असि_अन्येन बोध्यसे ॥५।८२।३२॥

na kartA tvam na bhoktA tvam jaDa: asi_anyena bodhyase ||5|82|32||

कस्_त्वम् भवसि भोगानाम् के वा भोगा* भवन्ति ते ।

ka:_tvam bhavasi bhogAnAm ke vA bhogA bhavanti te |

जडस्य_आत्मा_एव ते न.अस्ति बन्धु.मित्र.आदि तत् कुतः ॥५।८२।३३॥

jaDasya_AtmA_eva te na_asti bandhumitra.Adi tat kuta: ||5|82|33||

यज्_जडम् तद्*धि नास्त्य्_एव सदेव_असत्तया_अन्वितम् ।

yat_jaDam tat_hi na_asti_eva sadeva_asattayA_anvitam |

ज्ञत्व.कर्तृत्व.भोक्तृत्वम् अन्यत्वानाम् असम्भवात् ॥५।८२।३४॥

jJatva.kartRtva.bhoktRtvam anyatvAnAm asambhavAt ||5|82|34||

प्रत्यक्.चेतन.रूpaz_चेत् त्वम् तदा_आत्मा_एव ते वपुः ।

pratyak.cetana.rUpa:_cet tvam tadA_AtmA_eva te vapu: |

भाव.अभाव.मयी चित्त.सत्ता ते का_इव दुःखदा ॥५।८२।३५॥

bhAva.abhAva.mayI citta.sattA te kA_iva du:khadA ||5|82|35||

यथा कर्तृत्व.भोक्तृत्वे मिथ्या_एव_अधिगते त्वया ।

yathA kartRtva.bhoktRtve mithyA_eva_adhigate tvayA |

मया ते हि प्रमार्ज्यते शृणु युक्त्या कथम् शनैः ॥५।८२।३६॥

mayA te hi pra.mArjyate zRNu yuktyA katham zanai: ||5|82|36||

स्वयम् तावd भवान् एषो जडो न.अsty_अत्र सम्शयः ।

svayam tAvat_bhavAn_eSa:_jaDa: na_asti_atra samzaya: |

जडस्य कीदृक् कर्तृत्वम् नृत्यन्ति_इह कथम् शिलाः ॥५।८२।३७॥

jaDasya kIdRk kartRtvam nRtyanti_iha katham zilA: ||5|82|37||

उपजीव चिरम् तस्माच् छुद्धम् तद्.भागम् ऐश्वरम् ।

upajIva ciram tasmAt*_zuddham tat~bhAgam aizvaram |

जीवसि_इच्छसि हम्सि त्वम् वृथा यासि विवल्गसि ॥५।८२।३८॥

jIvasi_icchasi hamsi tvam vRthA yAsi vi.valgasi ||5|82|38||

क्रियते यत् तु यच्_छक्त्या तत् तेन_एव कृतम् भवेत् ।

kriyate yat tu yat*_zaktyA tat tena_eva kRtam bhavet |

लुनाति दात्रम् पुं.शक्त्या लावकः प्रोच्यते पुमान् ॥५।८२।३९॥

lunAti dAtram pum.zaktyA lAvaka: procyate pumAn ||5|82|39||

हन्यते यः_तु यत्_शक्त्या स* तेन_एव हतो भवेत् ।

निहन्ति खड्गः पुम्.शक्त्या हन्ता_एव प्रोच्यते पुमान् ॥५।८२।४०॥

हन्यते यस् तु यत्_शक्त्या स* तेन_एव हतो भवेत् ।

hanyate ya:_tu yat_zaktyA sa* tena_eva hata:_bhavet |

निहन्ति खड्गः पुम्.शक्त्या हन्ता_एव प्रोच्यते पुमान् ॥५।८२।४०॥

nihanti khaDga: pum.zaktyA hantA_eva procyate pumAn ||5|82|40||

पीयते यस् तु यच्_छ्क्त्या पीतम् तेन_एव तद्_भवेत् ।

pIyate ya:_tu yat_zaktyA pItam tena_eva tat_bhavet |

पात्रेण पीयते पानम् पाता यस् तु_उच्यते नरः ॥५।८२।४१॥

pAtreNa pIyate pAnam pAtA ya:_tu_ucyate nara: ||5|82|41||

प्रकृत्या_इव_असि सु.जडः समस्त.ज्ञेन बोध्यसे ।

prakRtyA_iva_asi su.jaDa: samasta.jJena bodhyase |

तेन_आत्मा_एव_आत्मना_आत्मानम् चिनोति_इदम् हि नो* भवत् ॥५।८२।४२॥

tena_AtmA_eva_AtmanA_AtmAnam cinoti_idam hi no* bhavat ||5|82|42||

अनारतम् बोधयति त्वाम् आत्मा परम.ईश्वरः ।

anAratam bodhayati tvAm AtmA parama.Izvara: |

बोधनीया* बुधैर् मूढाः किल_आवृत्ति.शतैर् अपि ॥५।८२।४३॥

bodhanIyA* budhai:_mUDhA: kila_AvRtti.zatai:_api ||5|82|43||

आत्म.सत्ता_एव बोध.एक.रूपिणी स्फुरति_इह हि ।

Atma.sattA_eva bodha.eka.rUpiNI sphurati_iha hi |

तया_एव चित्त.शब्द.अर्ताव्_अङ्गी.कृत्य त्वया स्थितम् ॥५।८२।४४॥

tayA_eva citta.zabda.arthau_aGgI.kRtya tvayA sthitam ||5|82|44||

एवम्, चित्त, त्वम् अज्ञानाद्_आत्म.शक्तेर् उपागतम् ।

evam, citta, tvam a.jJAnAt_Atma.zakte:_upAgatam |

ज्ञाने त्वया विगलितम् तीव्रे हिमम् इव_आतपे ॥५।८२।४५॥

jJAne tvayA vigalitam tIvre himam iva_Atape ||5|82|45||

तस्माद्_मृतम् त्वम् मूढम् त्वम् न.असि त्वम् परमार्थतः ।

tasmAt_mRtam tvam mUDham tvam na_asi tvam parama.arthata: |

तद्_एव_अहम् इति व्यर्थम् अतो मा_अस्त्व्_असुखाय ते ॥५।८२।४६॥

tat_eva_aham iti vyartham ata:_mA_astu_a.sukhAya te ||5|82|46||

असत्या चित्त.कलना इन्द्र.जाल.लता* इव ।

a.satyA citta.kalanA indra.jAla.latA:_iva |

विज्ञान.मात्रम् एव_इह ब्राह्मम् अङ्गम् विजृम्भितम् ॥५।८२।४७॥

vijJAna.mAtram eva_iha brAhmam aGgam vi.jRmbhitam ||5|82|47||

नर.अमर.जगद्.रूपैर् ब्राह्मी शक्तिर् उदेत्य्_अलम् ।

nara.amara.jagat.rUpai:_brAhmI zakti:_udeti_alam |

सामुद्र.कण.कल्लोल.जालैर् वेला_इव वल्गति ॥५।८२।४८॥

sAmudra.kaNa.kallola.jAlai:_velA_iva valgati ||5|82|48||

चिन्मयश् चेd भवेर् मूढ तत् तस्मात् परमात् पदात् ।

cit.maya:_cet bhave:_mUDha, tat tasmAt paramAt padAt |

नित्यम् अव्यतिरिक्तम् त्वम् किम् अन्यत् परिशोचसि ॥५।८२।४९॥

nityam a.vyatiriktam tvam kim anyat parizocasi ||5|82|49||

सर्वगम् सर्व.भावस्थम् सर्व.रूपम् हि तत्पदम् ।

sarva.gam sarva.bhAva.stham sarva.rUpam hi tat.padam |

तत्प्राप्तौ सर्वम् एव_अज्ञ प्राप्तम् भवति सर्वदा ॥५।८२।५०॥

tat.prAptau sarvam eva,_ajJa, prAptam bhavati sarvadA ||5|82|50||

न त्वम् अस्ति न देहो ऽस्ति ब्रह्मास्ति_इह महत् स्फुरत् ।

na tvam asti na deha:_asti brahmâ_asti_iha mahat sphurat |

अहम्त्वम् इति निःस्पन्दे स्फुरत्य्_आर्तिर् हि कस्य का ॥५।८२।५१॥

ahamtvam iti ni:spande sphurati_Arti:_hi kasya kA ||5|82|51||

आत्मा चेत् त्वम् तद्_आत्मा_एव सर्वगो ऽस्ति_इह न_इतरः ।

AtmA cet tvam tat_AtmA_eva sarvaga:_asti_iha na_itara: |

आत्मनो ऽन्यज्_जडत्वम् चेत् तत्त्वम् न.अस्त्य्_अस्ति तद्_वपुः ॥५।८२।५२॥

Atmana:_anyat_jaDatvam cet tattvam na_asti_asti tat_vapu: ||5|82|52||

आत्मा_एव सर्वम् त्रि.जगत् तद्_अन्यत् तु न किम्चन ।

AtmA_eva sarvam tri.jagat tat_anyat tu na kimcana |

तत्त्वम् किम् चित्त्वम् आत्मा_अन्यद्_यदि तत्त्वम् न किम्चन ॥५।८२।५३॥

tattvam kim cittvam AtmA_anyat_yadi tattvam na kimcana ||5|82|53||

अहम् त्व्_इदम् अहम् तन्_म* इति व्यर्थम् किम् ईहसे ।

aham tu_idam aham tat_me iti vyartham kim Ihase |

असद्.वपुः किम् स्फुरति शश.शृङ्गेण को हतः ॥५।८२।५४॥

a.sat.vapu: kim sphurati zaza.zRGgeNa ka:_hata: ||5|82|54||

तृतीया कलना न.अस्ति चिज्.जड~अंश.इतरा शठ ।

tRtIyA kalanA na_asti cit.jaDa.aMza.itarA zaTha |

छाय.आतपनयोर् _मध्ये तृतीया_इव_अनुरञ्जना ॥५।८२।५५॥

chAya.Atapanayo:_madhye tRtIyA_iva_anu.raJjanA ||5|82|55||

सत्य.अवलोकनाज् जाते चित्त.जाड्य.दृशोः क्षये ।

satya.avalokanAt_jAte citta.jADya.dRzo: kSaye |

सम्पद्यते यत् तु तज्.जम् स्व.संवेदन.मात्रकम् ॥५।८२।५६॥

sampadyate yat tu taj.jam sva.saMvedana.mAtrakam ||5|82|56||

तेन, मूढ, कर्तृत्वम् न भोक्तृत्वम् तव_अपि हि ।

tena mUDha kartRtvam na bhoktRtvam tava_api hi |

तद्_एव_असि परम् ब्रह्म त्यज मौर्ख्यम् भव_आत्मवान् ॥५।८२।५७॥

tat_eva_asi param brahma tyaja maurkhyam bhava_AtmavAn ||5|82|57||

केवलम् ज्ञत्व.विषयम् उपदेश.अर्थ.सिद्धये ।

kevalam jJatva.viSayam upadeza.artha.siddhaye |

त्वया करण.भूतेन करोत्य्_आत्मा_इति कथ्यते ॥५।८२।५८॥

tvayA karaNa.bhUtena karoti_AtmA_iti kathyate ||5|82|58||

असत्.स्वरूपम् करणम् जडम् निर्.अवलम्बनम् ।

asat.svarUpam karaNam jaDam nir.avalambanam |

निःस्पन्दनम् न स्पन्देत कर्तृ.सम्बोधनम् विना ॥५।८२।५९॥

ni:spandanam na spandeta kartR.sambodhanam vinA ||5|82|59||

अकर्तुः करणस्य_अस्य शक्तिः काचिन्_न विद्यते ।

akartu: karaNasya_asya zakti: kA.cit_na vidyate |

दात्रस्य लावक.अभावे कर्तुम् किम् इव शक्तता ॥५।८२।६०॥

dAtrasya lAvaka.a.bhAve kartum kim iva zaktatA ||5|82|60||

खड्ग.प्रहार.विच्छेद.क्रियायाम् पुंसि शक्तता ।

khaDga.prahAra.viccheda.kriyAyAm puMsi zaktatA |

न खड्गे सु.जडे, चित्त, सर्व.अङ्गेष्व्_अपि शक्तता ॥५।८२।६१॥

na khaDge su.jaDe, citta, sarva.aGgeSu_api zaktatA ||5|82|61||

तस्मान् न.असि सुखे कर्तृ मा व्यर्थम् दुःख.भाग्_भव ।

tasmAt_na_asi sukhe kartR mA vyartham du:kha.bhAk_bhava |

परार्थम् क्लेशिता, मूर्ख, प्राकृतेषु न शोभते ॥५।८२।६२॥

parArtham klezitA, mUrkha, prAkRteSu na zobhate ||5|82|62||

ईश्वरो न_ईदृशः शोच्यो यस्_त्वया सदृशो भवेत् ।

Izvara:_na_IdRza: zocya:_ya:_tvayA sadRza:_bhavet |

नच तस्य कृतेन.अर्थो न.अकृतेन_इह कश्चन ॥५।८२।६३॥

na.ca tasya kRtena_artha:_na_a.kRtena_iha kazcana ||5|82|63||

गर्वात् तु_उपकरोम्य्_एनम् इति केवलम् अल्पधीः ।

garvAt tu_upakaromi_enam iti kevalam alpa.dhI: |

क्लिश्यते वसताम् त्व्_अर्थो न किम्चिद् उपयुज्यते ॥५।८२।६४॥

klizyate vasatAm tu_artha:_na kimcit_upa.yujyate ||5|82|64||

कर्तुर् भोगेष्व्_अरस्य_एवम् अर्थे चेद्_अनुवर्तसे ।

kartu:_bhogeSu_a.rasya_evam arthe cet_anuvartase |

तद्_अस्य काचिन्_नेच्छा_इह तृप्तत्वात् सर्वदा_एव हि ॥५।८२।६५॥

tat_asya kA.cit_na_icchA_iha tRptatvAt sarvadA_eva hi ||5|82|65||

अकृत्रिम.अवभासेन सर्वगेन चिदात्मना ।

akRtrima.avabhAsena sarva.gena cit.AtmanA |

एकेन_एव_इदम् आपूर्णम् कल्पना_एव_अस्ति न_इतरा ॥५।८२।६६॥

ekena_eva_idam ApUrNam kalpanA_eva_asti na_itarA ||5|82|66||

एक.अनेक.अवभासेन समस्तेन तदात्मना ।

eka.aneka.avabhAsena samastena tat.AtmanA |

आत्मन्य्_एव_अन्तर् आत्मा_अन्तः क्रियते किम् किम् इष्यते ॥५।८२।६७॥

Atmani_eva_antar_AtmA_anta: kriyate kim kim iSyate ||5|82|67||

त्वादृशस्य तु दृष्ट्या_एव क्षुब्धता जायते मुधा ।

tvAdRzasya tu dRSTyA_eva kSubdhatA jAyate mudhA |

आलोक्य राज.महिषीम् यूनो मदमयीम् तथा ॥५।८२।६८॥

Alokya rAja.mahiSIm yUna:_mada.mayIm tathA ||5|82|68||

आत्मना सह सम्बद्धम् चेतः कर्त्रसि, सुन्दर ।

AtmanA saha sambaddham ceta: kartR_asi, sundara |

किम्तु न.अस्य_असि सम्बन्धि कुसुमस्य यथा फलम् ॥५।८२।६९॥

kim.tu na_asya_asi sambandhi kusumasya yathA phalam ||5|82|69||

द्वितीयेन समम् या_एषाम् तत् तावद्_भवन.एकता ।

dvitIyena samam yA_eSAm tat tAvat_bhavana.ekatA |

सा सम्बन्ध.गतिः प्रोक्ता प्राग्.द्वित्वाद्_अधुना_एकता ॥५।८२।७०॥

sA sambandha.gati: proktA prAk.dvitvAt_adhunA_ekatA ||5|82|70||

नाना.प्रकार.रचना नाना.रूप.क्रिया.उन्मुखी ।

nAnA.prakAra.racanA nAnA.rUpa.kriyA.unmukhI |

सुख.दुःख.दशा_अहेतुर् भवान् न_एक.विधा.स्मृता ॥५।८२।७१॥

sukha.du:kha.dazA_a.hetu:_bhavAn na_eka.vidhA.smRtA ||5|82|71||

सम्बन्धः समयोर्_दृष्टः_तथा_अर्ध.समयोर्_अपि ।

sambandha: samayo:_dRSTa:_tathA_ardha.samayo:_api |

न विलक्षणयोश्_च_अन्यस्_तस्मिन् सति जगत्त्रये ॥५।८२।७२॥

na vi.lakSaNayo:_ca_anya:_tasmin sati jagat.traye ||5|82|72||

द्रव्य.अन्तर.गुणा* द्रव्यान्य्_आश्रयन्ति बहूत्य्_अलम् ।

dravya.antara.guNA* dravyANi_Azrayanti bahUni_alam |

संविदश्_च्यवनम् दुःखम् संविदो_मा च्युतो भव ॥५।८२।७३॥

saMvida:_cyavanam du:kham saMvida:_mA cyuta:_bhava ||5|82|73||

एतावता_एक.ध्यानेन नित्य.ध्यानो ऽथवा_आत्म.दृक् ।

etAvatA_eka.dhyAnena nitya.dhyAna:_athavA_Atma.dRk |

अभावे दुःख.दस्य_अन्तर्.दृशा दृश्यस्य वस्तुनः ॥५।८२।७४॥

a.bhAve du:kha.dasya_antar.dRzA dRzyasya vastuna: ||5|82|74||

संकल्प.उन्मुखताम् विद्धि दुःख.दाम् संविदश्_च्युतिम् ।

saMkalpa.unmukhatAm viddhi du:kha.dAm saMvida:_cyutim |

जडेषु_उपल.भूतेषु मनो.देह.इन्द्रिय.आदिषु ॥५।८२।७५॥

jaDeSu_upala.bhUteSu mana:deha.indriya.AdiSu ||5|82|75||

कीदृशी कर्तृता, चित्त, पुष्पम् व्योम्नि कथम् भवेत् ।

kIdRzI kartRtA, citta, puSpam vyomni katham bhavet |

निरस्त.कलना पङ्के मनन.ध्वंस.रूपिणि ॥५।८२।७६॥

nirasta.kalanA paGke manana.dhvaMsa.rUpiNi ||5|82|76||

नचैव_आत्मनि कर्तृत्वम् सम्भवत्य्_अम्बर.अङ्गवत् ।

na.ca_eva_Atmani kartRtvam sambhavati_ambara.aGgavat |

अयम् केवलम् आत्मा_एव नानानानातया_आत्मनि ॥५।८२।७७॥

ayam kevalam AtmA_eva nAnA.anAnA.tayA_Atmani ||5|82|77||

स्फुरत्य्_अब्धिर् इव_अम्भोभिः फेन.बुद्बुद.वीचिभिः ।

sphurati_abdhi:_iva_ambhobhi: phena.budbuda.vIcibhi: |

आभास.मात्रे सर्वस्मिन् स्फुरत्य्_अस्मिंश्_चिदात्मनि ॥५।८२।७८॥

AbhAsa.mAtre sarvasmin sphurati_asmin_cit.Atmani ||5|82|78||

द्वितीया न.अस्ति कलना तप्त.अङ्गार* इव_अम्बुधौ ।

dvitIyA na_asti kalanA tapta.aGgAra* iva_ambudhau |

कलना.रहिते देवे देहे मनसि वा जडे ॥५।८२।७९॥

kalanA.rahite deve dehe manasi vA jaDe ||5|82|79||

संवित्.संवेद्य.निर्मुक्ता सारम् सुन्दरम् न_इतरत् ।

saMvit.saMvedya.nirmuktA sAram sundaram na_itarat |

इदम् अन्यद्_इदम् न.अन्यच् छुभम् वा_अशुभम् एव च ॥५।८२।८०॥

idam anyat_idam na_anyat_zubham vA_a.zubham eva ca ||5|82|80||

इत्य्_असत्.कल्पना न.अस्ति यथा नभसि काननम् ।

iti_a.sat.kalpanA na_asti yathA nabhasi kAnanam |

संवेद्य.रहितम् संविन्मात्रम् एव_इदम् आततम् ।

saMvedya.rahitam saMvit.mAtram eva_idam Atatam |

तत्र_अयम् अहम् अन्यो ऽयम् इ त्य्_असत्कलना कथम् ॥५।८२।८१॥

tatra_ayam aham anya:_ayam iti_a.sat.kalanA katham ||5|82|81||

अन्.आदिमति नीरूपे सर्वगे वितत.आत्मनि ।

an.Adimati nir.rUpe sarvage vitata.Atmani |

आरोपयेत् कः कलनाम् ऋग्वेदम् व्योम्नि कः लिखेत् ॥५।८२।८२।

Aropayet ka: kalanAm Rg.vedam vyomni ka: likhet ||5|82|82|

नित्य.उदिते सकल.वस्तु.पदार्थ.सारे

nitya.udite sakala.vastu.padArtha.sAre

संवित्.स्थिते भरित.निर्भर.भूरि.दिक्कम् ।

saMvit.sthite bharita.nirbhara.bhUri.dikkam |

आत्मन्य्_असत्यम् इव साधु गते ऽमलत्वात्

Atmani_asatyam iva sAdhu gate_amalatvAt

क्षीणौ सुख.असुख.लवौ मम वै स* मोहः ॥५।८२।८३॥

kSINau sukha.asukha.lavau mama vai sa* moha: ||5|82|83||

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

On Sun, Jun 6, 2021 at 6:26 PM Jiva Das <das....@gmail.com> wrote:

fm5082 2.je05.06 The Meditation of vItahavya the Worshipful .z83

https://www.dropbox.com/s/bvw6gc4se739yfu/fm5082%202.je05.06%20The%20Meditation%20of%20vItahavya%20the%20Worshipful%20.z83.docx?dl=0

oॐm

FM.5.82

The Meditation

of

VIITAHAVYA THE WORSHIPFUL

VASISHTHA THE PLENTIFUL declared–

विचार* एवम् विदुषा संवर्तेन कृतः पुरा ।

vicAra* evam viduSA saMvartena kRta: purA |

कथितो मम विन्ध्य.अद्रौ तेन_एव विदित.आत्मना ॥५।८२।१॥

kathita:_mama vindhya.adrau tena_eva vidita.AtmanA ||5|82|1||

.

This is the sort of Enquiry that was once made by

the learned Samvarta.Thundercloud

which he made.known to me on a peak of the Vindhyaa range

.

vicAra* evam viduSA saMvartena kRta: purA + kathita:_mama vindhya.adrau tena_eva vidita.AtmanA

.

*VLMitra.1. Vasishtha continued:—It was in this manner that the learned Samvarta, who had the knowledge of the soul reasoned with himself, and which he communicated to me on the Vindhyan mountain. (Samvarta is said to have been the brother of Vrihaspati, both of whom have transmitted to us two distinct treatises on law, which are still extant).

~m1. O Rama, Samvarta, the brother of Brihaspati, made such a type of inquiry. He himself told me so while he was staying on the Vindhya mountain....

#saMvarta a char. in y5082 • a partic. kind of cloud (abounding in water and so distinct from the #Avarta आ.वर्त which has no water

*jd. . vicAra: evam Such an Enquiry viduSA saMvartena by the learned saMvarta Thundercloud kRta: purA was made long ago. kathita:_mama vindhya.adrau tena_eva vidita.AtmanA It was explained to me on a vindhyA mountain.top by that very knowledgeable soul.

एताम् दृष्टिम् अवष्टम्भ्य विचार.परया धिया ।

etAm dRSTim avaSTambhya vicAra.parayA dhiyA |

संसार.सागराद् अस्मात् तारतम्येन संतरः ॥५।८२।२॥

saMsAra.sAgarAt_asmAt tAratamyena saMtara: ||5|82|2||

.

etAm dRSTim avaSTambhya Having stopped this sight/vision

vicAra.parayA dhiyA with the thought that succeeds Enquiry

saMsAra.sAgarAt_AsmAt over this sam.sAra Sea

tAratamyena saMtara: there

#saMtaram .ind.. or सं.तर्/आम् ind. (fr. 2. स्/अम् + त्°) more together RV.&c. • #taratamatas .ind.. more or less , 87 , 19 ; cf. tAratamya. • #tAratamyam ("er.est.ness", fr. .tara तर and .tama तम) gradation , proportion , difference +

*VLMitra.2. Shut out the world, said he, from your sight, and employ your understanding to abstract reasoning, inorder to get over the vast ocean of this world.

अथ_इमाम् अपराम्, राम, शृणु दृष्टिम् पद.प्रदाम् ।

atha_imAm aparAm, rAma, zRNu dRSTim pada.pradAm |

मुनिना वीतहव्येन यया स्थितम् अशाङ्कितम् ॥५।८२।३॥

muninA vItahavyena yayA sthitam azAGkitam ||5|82|3||

.

atha_imAm aparAm

so

this otherly...

Raama, pay attention!

zRNu

dRSTim pada.pradAm

muninA vItahavyena yayA sthitam azAGkitam x

.

*VLMitra.3. Hear me tell you Ráma of another view of things, whereby the great sage Vita.havya gave up the practice of making his offerings to fire, and remained dauntless in his spiritualistic faith.

*Venk. 3. There is another mode of enquiry which was adopted by the sage vIta.havya.

*murty. O Rama, Samvarta, the brother of Brihaspati, made such a type of inquiry. He himself told me so while he was staying on the Vindhya mountain. And so, you also adopt this attitude with your intelligent mind and inquire. Thus you shall cross this ocean of 'saMsara'. Now listen to the way of enlightenment with which sage vIta.havya attained the supreme state.

***vItahavya, *vIta.havya the Worshipful, who is Worship.full, and no longer needs to worship. He comes to know his name in FM.5.87&c. • MW reads "one whose offerings are acceptable", I don't see how. • Pur.Encyc. has: VlTAHAVYA: Another name of King *ekavira, otherwise known as *haihaya. (For further details see mbh. Adi Parva, Chapter 94, Stanza 58). •• In his def. of <vItahavya>, MW cites "N. of a ch. of the #vasiSTha.rAmAyaNa. ". This is the only mention of yv that I have encountered in MW. Koeln kindly searched their files and found no other. das....@gmail.com

वीतहव्यो महातेजा विबभ्राम वने पुरा ।

vItahavya:_mahAtejA vi.babhrAma vane purA |

विन्ध्य.शैल.दरीर् दीर्घा रविर् मेरु.दरीर् इव ॥५।८२।४॥

vindhya.zaila.darI:_dIrghA ravi:_meru.darI:_iva ||5|82|4||

.

vItahavya.Viitahavya the Worshipful.o mahAtejas.A vibabhrAma.xx in vana.woods/forest.e purA. + Vindhya.zaila.stony/mountain.darI.cave/hole.: dIrgha.long.A* ravi.sun.: meru.Mount.Meru.darI.cave/hole.: iva.like/as.if

.

*VLMitra.4. The illustrious Vita.havya wandered about the forests in former times, and then resided in a cave of the Vindhyá mount, which was as spacious as a cave of Meru under the sun's passage. (The cave of mount Meru is the Polar circle about which the sun is said to turn; but Sumeru is the meridian circle on which the sun passes).

*Venk. 4. This sage used to roam the forests in the mountain ranges known as Vindhyas.

*Murty.4.11 In olden days the effulgent sage vIta.havya searched among the forests of Vindhya for a place to conduct his 'tapas' leading to samadhi....

अस्मात् क्रियाक्रमाद् घोरात् संसार.भ्रम.दायिनः ।

asmAt kriyAkramAt_ghorAt saMsAra.bhrama.dAyina: |

आधि.व्याधि.मय=आकारात् कालेन_उद्वेगम् आययौ ॥५।८२।५॥

Adhi.vyAdhi.maya=AkArAt kAlena_udvegam Ayayau ||5|82|5||

.

he grew revolted by those rituals,

those sam.sAra.delusion=gifts,

the boon of affections and infections

to trouble a man

.

asmAt kriyA.kramAt ghorAt saMsAra.bhrama.dAyina: + Adhi.vyAdhi.maya=AkArAt kAlena_udvegam Ayayau

.

*VLMitra.5. He grew in course of time dissatisfied with the ritual acts, which serve only to bewilder men, and are causes of diseases and difficulties to man; (rather than those of their removal).

*Venk. 5.6. At one stage, he became totally disenchanted with the affairs of the world which create delusion: and through the contemplation which is free from all perverse notions and thoughts, he abandoned the world as a worn.out illusion.

*Murty.4.11 ... He became dejected with the ways of the world and his activities in it which were the cause of physical and mental diseases. He developed an intense desire to reach the Supreme State through 'Nirvikalpa samadhi'. With that intention he gave up all his interests in the works of the world. ...

*Murty.... physical and mental diseases...

निर्विकल्प.समाध्य्.अम्श.लभ्य.उदार.परेच्छया ।

nirvikalpa.samAdhi.amza.labhya.udAra.para.icchayA |

स* जहार जगज्_जीर्णाम् स्वव्यापर.परम्पराम् ॥५।८२।६॥

sa* jahAra jagat_jIrNAm sva.vyApara.paramparAm ||5|82|6||

.

by/with nirvikalpa.samAdhi.aMza.part/bit.labhya.udAra.parecchA.ayA + sa jahAra. jagat.going\world jIrNa.Am sva.Ur.self.vyApAra.occupation/exertion/concern.parampara.succession/course.Am

.

*VLMitra.6. He fixed his aim to the highest object of unalterable ecstasis—samadhi, and abandoned his cares for the rotten world, in the course of his conduct in life.

*Venk. 5.6. At one stage, he became totally disenchanted with the affairs of the world which create delusion: and through the contemplation which is free from all perverse notions and thoughts, he abandoned the world as a worn.out illusion.

*Murty.4.11 ... He became dejected with the ways of the world and his activities in it which were the cause of physical and mental diseases. He developed an intense desire to reach the Supreme State through 'Nirvikalpa samadhi'. With that intention he gave up all his interests in the works of the world. ...

विवेश रम्भारचितम् निजम् पर्ण.उटज.अन्तरम् ।

viveza rambhAracitam nijam parNa.uTaja.antaram |

कृत.गौरम् सु.सौगन्ध्य.मलि.नीलम् इव_उत्पलम् ॥५।८२।७॥

kRta.gauram su.saugandhya.mali.nIlam iva_utpalam ||5|82|7||

.

viveza. rambhAracita.m nija.inborn/native/natural.m parNa.leaf.uTaja.antara.within/internal.m + kRta.done/made.gaura.white/yellow.m

su..much/well.saugandhya.mali.nIla.m iva.like/as.if utpala.m . blossom of the blue lotus.m

.

*VLMitra.7. He built a hut of leaves with the branches of plaintain trees; strewed it with black stones, and perfumed it with fragrant earth.

*Murty.4.11 ... He built a hermitage with banana pillars and decorated it with white flowers....

*Venk. He entered his hermitage, seated himself in the lotus posture and remained firm like a mountain.peak. Having withdrawn the senses and having turned the attention of the mind upon itself, he began to contemplate as follows:

तत्र_आसने समे शुद्धे svAस्तीर्न.हरिण.अजिने ।

tatra_Asane same zuddhe su.AstIrna.hariNa.ajine |

वि.शश्राम.अचले शान्ते वीत.वर्ष* इव अम्बुदः ॥५।८२।८॥

vi.zazrAma.acale zAnte vIta.varSa* iva_ambuda: ||5|82|8||

.

tatra.there whin Asana.seat/posture.e sama.same/equal.e zuddha.pure/clear.e

su..much/well.AstIrna.strewed, spread, covered.hariNa.ajina.e + vizazrAma.xx whin acala.unstirring\mountain.e zAnta.quieted.e vIta.varSa.year/Rain iva.like/as.if ambuda.raincloud:

.

*VLMitra.8. He spread in it his seat of deer's skin, serving as a pure paillasse for holy saints; and sat still upon it as a rainless cloud in the clear firmamant.

*Murty. He entered that and took rest on a deer skin (to relieve himself of the tiresomeness of the long search for a suitable place). After that he sat erect in a lotus posture. In that he looked like a small hill....

*Venk. He entered his hermitage, seated himself in the lotus posture and remained firm like a mountain.peak. Having withdrawn the senses and having turned the attention of the mind upon itself, he began to contemplate as follows:

बद्ध.पद्मासनस् तस्थौ पार्ष्ण्योर् अधिकार.अङ्गुलिः ।

baddha.padmAsana:_tasthau pArSNyo:_adhikAra.aGguli: |

शृङ्गवच्_छान्त.चलनम् अतिष्ठत् स्पष्ट.कन्धरम् ॥५।८२।९॥

zRGgavat_zAnta.calanam atiSThat spaSTa.kandharam ||5|82|9||

.

baddha.padmAsana: the Bound.Lotus posture . tasthau. pArSNI.yo: adhikAra.aGguli.: + zRGga.like.vat zAnta.quieted.calana.m atiSThat.remained/rested spaSTa.kandhara.m

.

*VLMitra.9. He sat there in the posture of padmásana with his legs crossed upon one another, and held his heels with the fingers of both his hands, and remained with his uplifted head, like the fast and fixed peak of a mountain summit.

*Murty. After that he sat erect in a lotus posture. In that he looked like a small hill....

*Venk. He entered his hermitage, seated himself in the lotus posture and remained firm like a mountain.peak. Having withdrawn the senses and having turned the attention of the mind upon itself, he began to contemplate as follows:

स* जहार अलम् आलोकाद्_दिग्.विकीर्णम् मनः शनैः ।

sa:_jahAra_alam AlokAt_dik.vikIrNam mana: zanai: |

विशन्_मेरु.दरीम् सायम् मुनिर्_भास* इव_उत्करम् ॥५।८२।१०॥

vizat_meru.darIm sAyam muni:_bhAsa* iva_utkaram ||5|82|10||

.

sas.that jahAra.xx alam.enuf/rather Aloka.light.At dik.direction/place.vikIrNa.m manas.Mind zanais.quietly, gently, gradually + vizat.xx meru.Mount.Meru.darI.cave/hole.m sAyam.

Muni.: bhAsa.light, brightness* iva.like/as.if utkara.rubbish\spray.m

.

*VLMitra.10. He closed his eyesight from looking upon the surrounding objects, and pent up his mind in his bosom, as the descending sun confines his beams in the hollow caves of Meru.

*Murty.4.11 ... Just like sun who withdraws his rays into himself at the time of setting, he slowly withdrew his rays into himself at the time of setting, he slowly withdrew his mind from all the sense borne phenomena, through appropriate methods...

*Venk. He entered his hermitage, seated himself in the lotus posture and remained firm like a mountain.peak...

बाह्यान् आभ्यन्तरांश् चैव स्पर्शान् परिजहत् क्रमात् ।

bAhyAn AbhyantarAn_ca_eva sparzAn pari.jahat kramAt |

इदम् आकलयाम्.आस मनसा विगत.एनसा ॥५।८२।११॥

idam AkalayAm.Asa manasA vigata.enasA ||5|82|11||

.

thm bAhya.outer/external.An abhyantara.internal/within.An ca.also/and eva.very/only/indeed sparza.An parijahat. kramAt.gradually/consecutively + idam.this.there AkalayAmAsa.xx by/with manas.Mind.A vigata.enas.sin/evil.A

.

*VLMitra.11. Then having stopped the course of his internal and external senses, he thus revolved in his mind, which was free from sin and guile.

*Murty. Just like sun who withdraws his rays into himself at the time of setting, he slowly withdrew his rays into himself at the time of setting, he slowly withdrew his mind from all the sense borne phenomena, through appropriate methods. Soon his mind became free and pure. Then he started musing like thus.

*Venk. He entered his hermitage, seated himself in the lotus posture and remained firm like a mountain.peak. Having withdrawn the senses and having turned the attention of the mind upon itself, he began to contemplate as follows:

अहो नु चञ्चलम् इदम् प्रत्याहृतम् अपि क्षणात् ।

aho nu caJcalam idam pratyAhRtam api kSaNAt |

न मनः स्थैर्यम् आयाति तरङ्ग.प्रौढ.पर्णवत् ॥५।८२।१२॥

na mana: sthairyam AyAti taraGga.prauDha.parNavat ||5|82|12||

.

but O this constant stirring

:

tho withdrawn from it for a moment

Mind does not get settled

:

it's like a surging wave

.

*VLMitra. ... though I have restrained my outer organs ....

*Murty.... In spite of great effort to control this mind ....

*Venk. Even if it is introverted, it does not remain steady ....

* "restrained" – pratyAhRta, having practiced pratyAhAra (withdrawal from the senses)

.

aho.Oh.yes nu.now caJcala.stirring.m idam.this.there pratyAhRta.withdrawn.m api.tho/even kSaNAt.suddenly/in.a.moment + na.no/not manas.Mind sthairya.m AyAti.coming.forth taraGga.wave.prauDha.parNa.leaf.like.vat .

.

चक्षुरादिभिर्_उद्दामै रूपैर्_आहित.सम्भ्रमैः ।

cakSu:.Adibhi:_uddAmai:*_rUpai:_Ahita.sambhramai: |

यस्मान्_निवार्यते तस्मिन् प्रोन्मत्त* इव धावति ॥५।८२।१३॥

yasmAt_nivAryate tasmin pra.unmatta* iva dhAvati ||5|82|13||

.

* note how visarga is lost in uddamair_rUpa = uddamai rUpa.

this surely indicates the impossibility of pronouncing visarga as "huh".

visarga is a scarcely uttered "s", the breath slipping between tongue and palate.

*VLMitra.13. It impels the external organs (as a charioteer drives his horses), and is propelled by them in tarn to their different objects, as a juggler tosses about and flings up and down his play balls.

*Murty.12.16 . Oh, what a fickle one is this mind ? In spite of great effort to control, this mind is unstable like a leaf floating on waves. It is dancing like a ball hit by legs, called mind, which is roaming around worldly phenomena prompted by senses. This mind is taking on fresh sense prompted movements even after rejecting the (old) movements. It is running after those movements which are prevented with effort. It jumps from pot to fabric and from fabric to a cart at a racy speed. This mind is chasing and moving among worldly purposes like a monkey which jumps from branch to branch. I shall now contemplate about the five doors, like eyes etc.

*Venk. 12.13. How fickle is my mind! Even if it is introverted, it does not remain steady but gets agitated in a moment like the surface of the ocean. Tied to the senses (like the sight) it bounces again and again like a ball.

त्यजद्_एव अनुगृह्णाति वृत्ति.इन्द्रिय.वर्धिताः ।

tyajat_eva_anugRhNAti vRtti.indriya.vardhitA: |

यस्माद्_निवार्यते तस्मिन् प्रोन्मत्त* इव धावति ॥५।८२।१४॥

yasmAt_nivAryate tasmin pra.unmatta* iva dhAvati ||5|82|14||

.

tyajant.abandoning eva.very/only/indeed anugRhNAti. vRtti.indriya.organ.vardhita.A: yasmAt.from.which nivAryate. tasmin.then/there pronmatta.dead.drunk. iva.like/as.if dhAvati.running.to

.

*VLMitra.14. Though I refrain from the exercise of my external [~ verifyfaculties,

yet it pursues them with eagerness, and runs towards the objects from which I try to stop its course.

*Murty.12.16 . Oh, what a fickle one is this mind ? In spite of great effort to control, this mind is unstable like a leaf floating on waves. It is dancing like a ball hit by legs, called mind, which is roaming around worldly phenomena prompted by senses. This mind is taking on fresh sense prompted movements even after rejecting the (old) movements. It is running after those movements which are prevented with effort. It jumps from pot to fabric and from fabric to a cart at a racy speed. This mind is chasing and moving among worldly purposes like a monkey which jumps from branch to branch. I shall now contemplate about the five doors, like eyes etc.

*Venk. 14. Having been nourished by the senses, the mind grasps the very objects it has given up; and like a demented person, it runs after the very things from which it has been restrained.

घटात् पटम् उपायाति पटाच्_छकटम् उत्कटम् ।

ghaTAt paTam upAyAti paTAt_zakaTam utkaTam |

चित्तम् अर्थेषु चरति पादपेष्व्_इव मर्कटः ॥५।८२।१५॥

cittam artheSu carati pAdapeSu_iva markaTa: ||5|82|15||

.

ghaTa.At paTa.cloth/screen.m upAyAti. paTa.cloth/screen.At zakaTa.m utkaTa.m + citta.affected.thott.m artha.purpose/meaning/thing.eSu carati.xx whin pAdapa.foot.drinker.tree.s.eSu iva.like/as.if markaTa.:

.

*VLMitra.15. It turns from this object to that, as they say from the pot to the picture and from that to the chariot: (ghata, pata and sakata): and in this manner the mind roves about the objects of sense, as a monkey leaps from branch to branch of a tree.

*Murty.12.16 . Oh, what a fickle one is this mind ? In spite of great effort to control, this mind is unstable like a leaf floating on waves. It is dancing like a ball hit by legs, called mind, which is roaming around worldly phenomena prompted by senses. This mind is taking on fresh sense prompted movements even after rejecting the (old) movements. It is running after those movements which are prevented with effort. It jumps from pot to fabric and from fabric to a cart at a racy speed. This mind is chasing and moving among worldly purposes like a monkey which jumps from branch to branch. I shall now contemplate about the five doors, like eyes etc.

*Venk. 15 It jumps from one object to the other like a monkey.

पञ्च.द्वाराणि मनसश्_चक्षुर्.आदीन्य् अमून्य् अलम् ।

paJca.dvArANi manasa:_cakSu:_AdIni_amUni_alam |

दग्ध.इन्द्रिय.अभिधानानि तावद् आलोकयाम्य् अहम् ॥५।८२।१६॥

dagdha.indriya.abhidhAnAni tAvat_AlokayAmi_aham ||5|82|16||

.

paJca.dvArANi manasa: . 5 doorways of Mind

cakSu: AdIni . seeing and the rest

amUni_alam . these sufficiently +

dagdha.burned.indriya.organ.abhidhAna.Ani tAvat.that.much AlokayAmi.xx aham.I

.

*VLMitra.16. Let me now consider the courses of the five external senses and their organs, which serve as so many passages for the mind.

*Murty.12.16 .... I shall now contemplate about the five doors, like eyes etc.

*Venk. 16. I shall now consider the character of the five senses through which the mind thus gets distracted.

हे हे हत.इन्द्रिय.गणाः किम् मे बोधाय न_इह वः ।

he he hata.indriya.gaNA: kim me bodhAya na_iha va: |

वेला.विलुलित.अम्बूनाम् अब्धीनाम् इव पञ्चालाः ॥५।८२।१७॥

velA.vilulita.ambUnAm abdhInAm iva paJcAlA: ||5|82|17||

.

he he O O

hata.gone/destroyed.indriya.organ.gaNa.herd/classes.A: kim.??/what/why me.@ me unto bodha.Realization.Aya na.no/not iha.here/in.this.world va:.

of the velA.vilulita.ambu.water.s.nAm of abdhi.sea.as.nAm iva . as of the oceans caJcAlA: . trembling

.

*VLMitra.17. O my wicked and wretched senses, how shall I counsel to call you to your good sense, when you are so senseless as to roll on restlessly like the billows of waters in the sea.

*Murty.17.25. O senses, who are struck and smitten, you are fickle and unstable like waves in a sea. Are you not interested in my enlightenment? You are unstable and are full of fickleness. ...

*Venk. 17.18. O senses, has the time not yet arrived for you all to attain self.knowledge? Do you not remember the sorrow that followed your pursuit of pleasure? Then, give up this vain excitement.

मा कुरुध्वम् अनर्थाय चापलम् चपल.आशयाः ।

mA kurudhvam anarthAya cApalam capala.AzayA: |

स्मरता.आनीत=वृत्तीनो दुःख.जालानि भूरिशः ॥५।८२।१८॥

smaratA.AnIta=vRttIna:_du:kha.jAlAni bhUriza: ||5|82|18||

.

mA kurudhvam anarthAya cApalam dont get involved in useless things

capala.AzayA:

smaratA.AnIta=vRttIna:

du:kha.jAlAni bhUriza:

.

*VLMitra.18. Do not now disturb me any more with your fickleness, for I well remember to what trains of difficulties I have been all along exposed by your inconstancy.

*murty. Do not hurt. Do not cause catastrophes. Remember your sorrowful movements and activities all the time. You bring phenomena into a mind saturated with them...

*Venk. 17.18. O senses, has the time not yet arrived for you all to attain self.knowledge? Do you not remember the sorrow that followed your pursuit of pleasure? Then, give up this vain excitement.

रूपाणि मनसो यूयम् जडा* एव किल अधमाः ।

rUpANi manasa:_yUyam jaDA* eva kila_adhamA: |

जडे तु_उत्सिक्तता व्यर्थम् मृगतृष्णा_इव वल्गति ॥५।८२।१९॥

jaDe tu_utsiktatA vyartham mRgatRSNA_iva valgati ||5|82|19||

.

rUpa.form.Ni manas.Mind.a: yUyam.xx jaDa.inert.A.: eva.very/only/indeed kila.surely adhamA..: + whin jaDa.inert..e tu.but/however utsikta.tA.ness vyartham.uselessly/worthlessly mRgatRSNA.mirage iva.like/as.if valgati.xx

.

*VLMitra.19. What are ye O my organs, but passages (to conduct the outer sensations) to the inner mind, and are dull and base of yourselves, and no better than the billows of the sea and the water in the mirage.

*Murty. O senses, who are struck and smitten, you are fickle and unstable like waves in a sea. Are you not interested in my enlightenment? You are unstable and are full of fickleness. Do not hurt. Do not cause catastrophes. Remember your sorrowful movements and activities all the time. You bring phenomena into a mind saturated with them. What is the use of pouring water over waves of water? You are swelling like mirages.

*Venk. 19.24. (paraphrase) Truly, you are inert and insentient: you are the avenue through which the mind flows out to reach objective experience. I am your Lord, I am consciousness and I alone do all these as the pure intelligence. You, O senses, are false. There is no connection whatsoever between you and the consciousness which is the self.

*VidyA. you, senses, are (imaginary) modifications of the mind, you are inert and low, you are like raised (waves), in your stupidity the mind runs after useless illusions.
*AvinashS: I suggest the second line as: In a senseless object (jaDa ) movements (utsiktatA) arise like a mirage but they are of no consequence (vyartham). The word jaDa may be also taken as jala to make the imagery more vivid.

असार.आत्म.स्वरूपानाम् अनालोकवती सदा ।

asAra.Atma.svarUpAnAm anAlokavatI sadA |

अन्धानाम् उद्धतिर्या_इयम् सा दृश्याय_एव जायते ॥५।८२।२०॥

andhAnAm uddhati:_yA_iyam sA dRzyAya_eva jAyate ||5|82|20||

.

of the asAra.Atma.self.svarUpa.nature.s.AnAm anAloka.vatI sadA.always/ever + of the andha.blind.s.AnAm uddhati.: yAs.who/which iyam.this.here\Earth sA.it .f.. unto dRzya.percept/seen.object.Aya eva.very/only/indeed jAyate. .

.

*VLMitra.20. Ye senses that are unsubstantial in your forms, and without any spiritual light in you; your efforts are as those of blind men only to fall into the pit.

*Murty. You are swelling like mirages. You are unable to recognize and realize the essential nature of Self. You are moving like a blind person. I am the lord, the consciousness Self. I am doing everything with a sense of witness. Why are you, who are already smitten, unnecessarily getting agitated? You are unreal and nonexisitent. You are leaping around inside me in an illusory manner, like a rope.snake illusion. There is no relationship between heaven and nether world. Similarly there is no relationship between the all.knowing Self and unenlightened eyes and such senses. The transcendent Self stays away from senses, like a pilgrim who avoids serpents and like a brahmin who stays away from low caste people. Sun stays away (from the world) even though he does the duties of the day. You are unnecessarily bewildered and perplexed in spite of the nearness of consciousness.existence to you.

*Venk. 19.24. (paraphrase) Truly, you are inert and insentient: you are the avenue through which the mind flows out to reach objective experience. I am your Lord, I am consciousness and I alone do all these as the pure intelligence. You, O senses, are false. There is no connection whatsoever between you and the consciousness which is the self.

##han .> #uddhan .> #uddhati . f. a stroke , shaking • elevation ; pride , haugtiness L.

##han . #uddhan . With *ud, #han which has one of its primary meanings "to move", comes to mean "to move in an uncontrolled manner", "to jolt", "to strut" and thence "to behave haughtily or insolently". We have this sense in <andhAnAm uddhati: yA_iyam sA dRzyAya_eva jAyate> fm5082.020. uddhati means auddhatya, ucchRnkhalala, "unrestrained behaviour" and consequently "audacity". #parahan yields the sense of "deformed", "disfigured" "stained" as in <zubha.azubha.prasara.parAhata.AkRtau ... manasi> fm4042.052. Elsewhere parAhata means "contradicted", parA means "away", "off" and implies "separation". This is crystal.clear in the word parAga meaning (pollen) which separates from the flower and drops down (parAgacchati). Here awayness stands for thoroughness. At two places in the yoga.vAsiSTha #upahan has the past participle form of #upahata. The meaning however differs in both. While at one place it means "overpowered or "under the impact of”, at another place it means, "withered off" or "fallen off" or "disappeared". saMsAra.madirA sA_iyam a.vidyA_iti ucyate budhai: ||5|82|39|| anayA_upahata: loka: kalyANam na_adhigacchati | fm4021.039.040; puNya.kSaya.anusaMdhAnAt ... papAta_upahata.AkRti: || fm4008.015.

चिदात्मा, भगवान्, सर्वम् साक्षित्वेन करोम्य् अहम् ।

cit.AtmA, bhagavAn, sarvam sAkSitva.ina karomi_aham |

हत.इन्द्रिय.गणा* यूयम् किम् निरर्थकम् आकुलाः ॥५।८२।२१॥

hata.indriya.gaNA* yUyam kim nirarthakam AkulA: ||5|82|21||

.

cit.AtmA, Lord.Bhagavan, sarvam

sAkSitva.ina karomi_aham

hata.indriya.gaNA yUyam

kim nirarthakam AkulA:

.

*VLMitra.21. It is the intellectual soul only, that witnesseth the objects of sense, it is in vain that ye are busy without the soul.

*Murty. O senses, who are struck and smitten, you are fickle and unstable like waves in a sea. Are you not interested in my enlightenment? You are unstable and are full of fickleness. Do not hurt. Do not cause catastrophes. Remember your sorrowful movements and activities all the time. You bring phenomena into a mind saturated with them. What is the use of pouring water over waves of water? You are swelling like mirages. You are unable to recognize and realize the essential nature of Self. You are moving like a blind person. I am the lord, the consciousness Self. I am doing everything with a sense of witness. Why are you, who are already smitten, unnecessarily getting agitated? You are unreal and nonexisitent. You are leaping around inside me in an illusory manner, like a rope.snake illusion. There is no relationship between heaven and nether world. Similarly there is no relationship between the all.knowing Self and unenlightened eyes and such senses. The transcendent Self stays away from senses, like a pilgrim who avoids serpents and like a brahmin who stays away from low caste people. Sun stays away (from the world) even though he does the duties of the day. You are unnecessarily bewildered and perplexed in spite of the nearness of consciousness.existence to you.

*Venk. 19.24. (paraphrase) Truly, you are inert and insentient: you are the avenue through which the mind flows out to reach objective experience. I am your Lord, I am consciousness and I alone do all these as the pure intelligence. You, O senses, are false. There is no connection whatsoever between you and the consciousness which is the self.

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