fm5013 2.fb13..15 HOW TO I/ENQUIRE .z117

[jivadas]

 

fm5013 2.fb13..15 HOW TO I/ENQUIRE .z117

work in progress .v17

work in progress .v15,16

latest update:

https://www.dropbox.com/s/dgqmn5ail5gm00c/fm5013%202.fb13..15%20HOW%20TO%20I.ENQUIRE%20.z117.docx?dl=0

 

 

 

Oॐm

 

 

 

 

 

 

 

HOW TO I/ENQUIRE

 

*jd.

 

vicAra (vicâra, wichaara)

is a Technical Term in yoga.vAsiSTha [YV].

etymologically, vichAra is vi>cara, going<thru things

in other words

exploring

especially in the sense of reasoning

:

exploring manas.Mind with mati.mind.

 

I give vichAra two different readings in The Freedom Method [FM]:

(1) as Inquiry it is external analytical study;

(2) as Enquiry it is internal self-study.

thus, the Inquiry into "Who am I?" might analyze what U regard as Urself.

Enquiry would dive.into Urself, and lead to yourSelf

.

 

~sv. O rAma, thus do enquire into the nature of the self, even as janaka did.

Then you will reach, without any obstacle whatsoever,

that realm of the knowers of what is to be known.

If one engages oneself in constant self-enquiry

and sees the ever-changing nature of the world,

in due time, one will attain self-knowledge like janaka.

This ocean of world-appearance can be crossed only when

you are firmly established in supreme wisdom,

when you see the self with the self alone

and when your intelligence is not diverted or coloured by sense-perceptions.

Hence, O rAma, like janaka, you too

abandon the false and fanciful notion of the ego-sense within your own heart.

 

 

 

HOW TO I/ENQUIRE

 

vasiShTha said-

 

एवम् जनकवद्_राम विचार्य_आत्मानआत्मना ।

evam janakavat_rAma vicArya_AtmAnam AtmanA |

पदम् विदित-वेद्यानाsविघ्नेन_sधिगच्छसि ॥१॥

padam vidita-vedyAnAm avighnena_adhigacchasi ||5|13|01||

.

so

like janaka, rAma, having enquired.into the Self by yourself

you can proceed to the state of knowing the to.be.known

easily

.

~vlm.1 VASISHTHA continued:-Now Ráma! Reflect on the Supreme spirit, in your own spirit like janaka; and know the object of the meditation of the wise, without any difficulty or failing.

 

ये हि पाश्चात्_यजन्_मान: प्राज्ञा राजस-सात्त्विका: ।

ye hi pAzcAt_yajan_mAna: prAjJA rAjasa-sAttvikA: |

प्राप्नुवन्ति स्वयम् प्राप्यम् ते जना: जनका: इव ॥२॥

prApnuvanti svayam prApyam te janA: janakA: iva ||02||

.

ye hi

those who

pAzcAtya-janmAna:

are lesser people

rAjasa-sAttvikA:

the rAjasic-sattvic

prAjJA:

prAjJa-s

prApnuvanti

get

svayam

by themselves

prApyam

what is to be gotten

te janA: janakA: iva

those people are like janaka the Populous.

~sv.2 Then you will reach, without any obstacle whatsoever, that realm of the knowers of what is to be known.

~vlm.2. The wise men of the latter genus rájasa-sátvika or active goodness, obtain their desired objects by themselves (of their own intuition), like janaka and other holy sages.

 

तावत्_तावद् विजित्य-आरीन् इन्द्रिय-आख्यान्_पुन: पुन: ।

यावद्_आत्म-आत्मना_एव_sयआत्मनि एव प्रसीदति ॥३॥

tAvat_tAvat_vijitya-ArIn indriya-AkhyAn puna: puna: |

yAvat_Atma-AtmanA_eva_ayam Atmani eva prasIdati ||03||

.

up.to the point when one delights in his Self,

he will have to keep the senses well.controlled,

by his self effort,

again and again.

tAvat_tAvat_vijitya-ArIn indriya-AkhyAn_puna: puna:

yAvat_Atma-AtmanA_eva_ayam Atmani eva prasIdati

तावत्तावत्

to the very extent

विजित्य-आरीन् of conquering the foes

इन्द्रिय-आख्यान् called the seNse-organs पुनः पुनः again and again

यावत् to that extent आत्म-आत्मना एव the Self by itself alone

अयम् आत्मनि एव in this very self

प्रसीदति

takes its seat.

~sv.3 Again and again, one should overcome the enemies known as the senses:

~vlm.3. As long as you continue to restrain your organs of sense from their objects, so long will the divine soul grace your own inward soul with its presence.

 

प्रसन्ने सर्वगे देवे देवेशे परमात्मनि ।

prasanne sarvage deve deveze paramAtmani |

स्वयआलोकिते सर्वा: क्षीयन्ते दु:ख-दृष्टय: ॥४॥

svayam Alokite sarvA: kSIyante du:kha-dRSTaya: ||04||

.

when the gracious, omnipresent, divine, superdivine Supreme

Self illumines oneself, all e xperience ofsorrow ends.

prasanne

gracious

as prasAda

sarva-ge all-going, omnipresent

deve deveze paramAtmani divine god-lord Supreme-Self

svayam Alokite by oneself illumined

sarvA: du:kha-dRSTaya: all sorrow-perceptions

kSIyante

are eliminated

~m.4. The Lord God and Supreme soul, being thus gracious to you; you shall see a halo of light cast over all things, and dispersing all your woes from your sight.

~sv.4 and then the self attains self-satisfaction by its own endeavour,

~vlm.4. The Lord God and Supreme soul, being thus gracious to you; you shall see a halo of light cast over all things, and dispersing all your woes from your sight.

 

मुष्टयो मोह-बीजानाम् वृष्टय: विविधा-पदाम् ।

muSTayo_ moha-bIjAnAm vRSTaya: vividhA-padAm |

कु.दृष्टय: क्षयम् यान्ति दृष्टे तस्मिन्_परावरे ॥५॥

ku.dRSTaya: kSayam yAnti dRSTe tasmin_parAvare ||05||

.

muSTaya: moha-bIjAnAm

fistfuls of the seeds of delusion;

vRSTaya: vividhA-padAm

rainfalls of various states,

ku.dRSTaya: kSayam yAnti

bad things come to an end

dRSTe tasmin_parAvare

when seen in That, in the Alpha-and-Omega.

~m.5 When that all pervading lord of all gods, the supreme Self is directly seen, all perceptions of sorrow will vanish.

~sv.5 When thus the infinite self is realised, sorrow comes to an end even the seeds of delusion are destroyed, the shower of misfortunes ceases and the perception of evil ends.

~vlm.5. The sight of the Supreme spirit, will remove the plentiful seeds of bias from your mind; and it will drive away the woeful sights of misery, pouring upon your view in copious showers.

*AB. moha-bIjAnAm durvAsanAnAm muSTayo nuSTivat_antar.dRDham ... ||

 

सदा जनक.वत्_राम सर्व-आरम्भ.वत्_आत्मना ।

sadA janaka.vat_rAma sarva-Arambha.vat_AtmanA |

प्रज्ञया_आत्मानआलक्ष्य लक्ष्मी.वान्_उत्तम: भव ॥६॥

prajJayA_AtmAnam AlakSya lakSmI.vAn_uttama: bhava ||06||

.

always, rAma,

like janaka in all his affairs, by himSelf, thru prajJA.Understanding

beholding the Self

youre rich

:

be high

.

~sv.6 Hence, O rAma, be like janaka, and realise the self in the inner light. Be an excellent person.

 

नित्यsन्तर्-विचारस्य पश्यतश्_चञ्चलम् जगत् । जनकस्य_इव कालेन स्वयआत्मा प्रसीदति ॥७॥

nityam antar-vicArasya pazyata:_caJcalam jagat | janakasya_iva kAlena svayam AtmA prasIdati ||07||

.

when it is examined

thru long inner Enquiry

this going world is ever changing

and

just so

in his due time

janaka the Populous

found the Self founded in himself

.

~vlm.7. It was by his inward cogitations, that janaka found the transitoriness of the world...

~sv.7 If one engages oneself in constant self-enquiry and sees the ever-changing nature of the world, in due time, one will attain self-knowledge like janaka.

*AB. ... caJcalam anityam bhramaNa-svabhAvam ca ||

nityam - ever = antar-vicArasya pazyataz - when perceived thru inner Enquiry = caJcalam jagat - the world is transient = janakasya iva kAlena - just thus in time for janaka = svayam AtmA prasIdati - the self established-in himself.

 

न दैवम् न.च कर्माणि न धनानि न बान्धवा: ।

na daivam na.ca karmANi na dhanAni na bAndhavA: |

शरणम् भव-भीतानाम् स्व-प्रयत्नात्_ऋते नृणाम् ॥८॥

zaraNam bhava-bhItAnAm sva-prayatnAt_Rte nRNAm ||8||

.

not by.force.of Divine Fate

nor thru Good Works—however rich your family—is there refuge

from the fearsome becomings of mankind

:

all it takes is your own effort

.

~vwv.1650.y5.13.8a;y3.6.4. In this matter (of liberation), neither fate, nor religious rites, nor riches, nor kinsmen, nor penance, charity, religious vows and the like, help even a little.

~m.8 Neither money, nor providence, nor relatives, nor works can provide refuge to one who is afraid of this mutable world, the way his own effort (towards realizing self) can.

~vlm.8. Hence neither the pious acts of men, nor their riches nor friends, are of any use to them ... unless it be by their own endeavor for the enlightenment of their soul.

~sv.8 Neither god, nor rites and rituals (or any action) nor wealth nor relatives are of any use in this; to those who are afraid of the world-illusion, self-effort as self-enquiry alone is capable of bringing about self-knowledge.

*jd.8 - न दैवम् not Good Fortune -Fate Divine Providence न-च कर्माणि and not Good Works न धनानि no amount of money न बान्धवाः nor of family ज़रणं भव-भीतानां न्ऱ्णाम् is a refuge from the fearsome becomings of humankind स्व-प्रयत्नाद् ऱ्ते without/but-only ones own effort.

 

ये दैव-निष्ठा: कृत्यादौ कु.विकल्प-परायणा: ।

ye daiva-niSThA: kRtyAdau ku.vikalpa-parAyaNA: |

तेषाम् मन्दा मतिस्_तात न_sनुगम्या विनाशिनी ॥९॥

teSAm mandA mati:_tAta na_anugamyA vinAzinI ||09||

.

ye daiva-niSThA: - those settled in Fate =

kRtya-Adau / kRtyA-Adau – in things that are to be done / proper

ku.vikalpa-parAyaNA: - studying misconceptions

teSAm - of them

mandA mati: - slow thought =

tAta - , sir,

na_anugamyA vinAzinI – not.to.follow destructive

.

~vlm.9. They who rely their faith in the gods, and depend upon them for fulfilment of their desires and future rewards, are perverted in their understandings, and cannot be heirs of immortality.

~sv.9 Pray, do not follow the teachings of those deluded ones who depend upon gods, various rites and routine actions, and such other perverse practices.

~m.9 Those who depend on destiny and such distorted notions (for achieving the perfect purpose) are mere dull heads. Do not follow such destructive ways.

*AB. ... kRtir yatna: | Adi-padAd viveka-vairAgya-vicAra-Adayas teSu | ...||

कृ #kR -> #kRtya‑ - to be done, fit, proper, right; n. impers. it imports or matters (w. gen. of pers. & instr. of th.) • #kRtya: - a suffix of the fut. pass. part. • #kRtyA - act, action, deed; magic, spell. n. business, task, duty, purpose, end.

 

विवेकम् परआश्रित्य विलोक्य आत्मानआत्मना ।

vivekam param Azritya vilokya AtmAnam AtmanA |

धिया विराग-उद्धरया संसार-जलधिम् तरेत् ॥१०॥

dhiyA virAga-uddharayA saMsAra-jaladhim taret ||10||

.

vivekam param Azritya – having recourse to the highesr viveka.Discernment

vilokya – having observed

AtmAnam AtmanA – Self by self =

dhiyA virAga-uddharayA – thru dispassionate thought extricated    

saMsAra-jaladhim taret – SaMsAra.Ocean is crossed

.

~m.10 Depend on your intelligence and discrimination and realize the Self yourself. Increase your detachment and dispassion with your own intelligence and thus cross the ocean of 'samsara'.

~sv.10. It is by reliance in one's reasoning and resignation, and by his spiritual vision of the Supreme spirit, that he is saved from his misery in this ocean of the world.

~sv.10 This ocean of world-appearance can be crossed only when you are firmly established in supreme wisdom, when you see the self with the self alone and when your intelligence is not diverted or coloured by sense-perceptions.

 

एषा सा कथिता राम नभ:-फल-निपातवत् ।

eSA sA kathitA rAma nabha:-phala-nipAtavat |

सुखदा ज्ञान-संप्राप्तिर्_s.ज्ञान-तरु=शातनी ॥११॥

sukhadA jJAna-samprApti:_a.jJAna-taru=zAtanI ||11||

.

eSA sA kathitA rAma

This is what I have described to you, rAma,

nabhaH.phala-nipAtavat

like sky-fruit-falling

sukhadA jJAna-samprApti:

pleasure-giving Wisdom-attainment

a.jJAna-taru=zAtanI

Ignorance-tree-felling.

~m.11 O rAma, this is the essence of the story I told you. I said that delight-giving knowledge is like a fruit falling from the sky. It will shear away the tree of ignorance.

~vlm.11. The attainment of this blessed knowledge of intuition, which removes our ignorance, is as what they call your getting of fruit fallen from heaven, (i.e. a heavenly and accidental fruit).

~sv.11 Thus have I narrated to you how king janaka attained self-knowledge as if by an act of grace which caused the knowledge to drop from heaven, as it were.

 

जनकस्य_इव सद्-बुद्धे: स्वयएव विलोकिन: ।

janakasya_iva sad-buddhe: svayam eva vilokina: |

विकासएति_sयम् देही देव: प्रातर्_इव_sम्बुजम् ॥१२॥

vikAsam eti_ayam dehI deva: prAta:_iva_ambujam ||12||

.

janakasya_iva sad-buddhe:

svayam eva vilokina:

vikAsam eti_ayam dehI

this body goes to blossom,

deva:

divine,

prAta:_iva_ambu.jam

like a water.born lotus in the morning.

~m.12. One who is wise and intelligent like janaka, who beheld his own Self, will blossom into a divine man. He will be like a lotus blossoming in the morning (with the morning light).

~vlm.12. The intelligence which looks into itself as janaka's, finds the soul developing of itself in it, as the lotus-bud opens of itself in the morning.

~sv.12 12-14 One who cultivates the wisdom that janaka had will experience the inner light in his own heart, and the ignorant fancy of world-illusion will be instantly dispelled.

*AB. dehI dehAntar.hRdi sthite defa: paramAtmA ||

 

संसार-मननम् चित्रम् विचारेण विलीयते ।

saMsAra-mananam citram vicAreNa vilIyate |

गलद् वशी.कृत.स्पर्शम् आतपेन हिमम् यथा ॥१३॥

galad vazI.kRta.sparzam Atapena himam yathA ||13||

.

the wonderful variety

of thought that is the samsAra

subsides thru Enquiry, like snow

melting under the touch of heat.

saMsAra-mananam citram

The wonderful samsAra-mentation

vicAreNa vilIyate subsides thru VichAra Enquiry

himam yathA like snow

galad vazI.kRta.sparzam Atapena

melting by force of contact with heat.

~vwv.1740/5005.017, y5013.013. One perceives the Self by the self by pure investigation. The manifold thinking related to the world vanishes by investigation.

~m.13 Like snow which melts with the touch of heat (of sun) thaughts about 'samsara' will decline with inquiry (into Self).

~vlm.13. The firm conviction of the material world, melts into nothing under the light of persipience; as the thick and tangible ice, dissolves into fluidity under the heat of the sun.

~sv.13 12-14 One who cultivates the wisdom that janaka had will experience the inner light in his own heart, and the ignorant fancy of world-illusion will be instantly dispelled.

 

अयम् एवाहम् इत्य् अस्या_ निशाया_ उदिते क्षये ।

ayam eva_aham iti_ asyA:_ nizAyA:_ udite kSaye |

स्वयम् सर्वगत: स्फार: स्वालोक: संप्रवर्तते ॥१४॥

svayam sarvagata: sphAra: svAloka: sampravartate ||14||

.

ayam eva_aham - x =

iti asyA: nizAyA: udite kSaye - x +

svayam sarvagata: sphAra: - x =

svAloka: sampravartate - x.

~m.14-15 . (With inquiry) the thought that 'I am this body' will pass away like night. And the wide, broad light of that all-immanent self-perception (realization) will prevail (come into being).

~vlm.14. The consciousness that this is I (i. e. One's self-consciousness), is as the shade of night, and is dispelled at the rise of the sun of intellect, when the Omnipresent light appears vividly to sight.

~sv.14 12-14 One who cultivates the wisdom that janaka had will experience the inner light in his own heart, and the ignorant fancy of world-illusion will be instantly dispelled.

 

अयएव_sहइति_sस्मिन्_संकोचे विलयम् गते ।

ayam eva_aham iti_asmin_saMkoce vilayam gate |

अनन्त-भुवन-व्यापी विस्तार उपजायते ॥१५॥

ananta-bhuvana-vyApI vistAra upajAyate ||15||

.

ayam eva aham iti

"This indeed am I"

asmin saMkoce when this contraction

vilayam gate comes to subsidence,

ananta-bhuvana-vyApI boundlessly pervading the worlds

vistAra: upajAyate

it manifests outspread.

xkuc #saMkuc #saMkoca

#vilaya

*ananta-bhuvana-vyApI

#vistAra

*upajAyate

~m.15 The expansion of the Self into self will start. (With inquiry) the thought that 'I am this body' will pass away like night. And the wide, broad light of that all-immanent self-perception (realization) will prevail (come into being).

~vlm.15. No sooner one loses his self-consciousness that 'this is himself,' than the All-pervading Soul opens fully to his view.

~sv.15 When the limited and conditioned feeling "I am so-and-so" ceases, there arises consciousness of the all-pervading infinite.

 

जनकेन परित्यक्ता यथा_sहंकार-वासना ।

janakena parityaktA yathA_ahaMkAra-vAsanA |

तथा त्वsपि सद्-बुद्धे विचार्य_sन्त: परित्यज्य ॥१६॥

tathA tvam api sad-buddhe vicArya_anta: parityajya ||16||

.

janakena parityaktA yathA_ahaMkAra-vAsanA

tathA tvam api sad-buddhe vicArya_anta: parityajya

Just as janaka Populous forsook the vAsanA of "I"dentity,

rAma,

you should too,

after your careful Enquiry.

यथा अहंकार-वासना

As the "I"dentity vAsanA

परित्यक्ता जनकेन was forsaken by janaka,

तथा त्वम् अपि परित्यज्य you too should forsake it

सद्-बुद्धे विचार्य अन्तः

having enquired within, with good Buddhi Intellect.

~m.16 Like janaka, you also discard the 'ego sense' with your intelligent inquiry.

~vlm.16. As janaka has abandoned the consciousness of his personality, together with his desires also; so do you, O intelligent Ráma, forsake them by your acute understanding and of the mind discernment.

~sv.16 Hence, O rAma, like janaka, you too abandon the false and fanciful notion of the ego-sense within your own heart.

 

अहंकार-अम्बुदे क्षीणे चिद्.व्योम्नि विमले तते ।

ahaMkAra-ambude kSINe cit.vyomni vimale tate |

नूनम् संप्रौढताएति स्व.आलोक: भास्कर: पर: ॥१७॥

nUnam samprauDhatAm eti sva.Aloka: bhAskara: para: ||17||

.

when the "I"-cloud clears.from the vast chit-sky

it comes to its grandeur, the self-light, the Supreme Sun

.

~vwv.1997 When the cloud of Ego (or individuality) is destroyed and the stainless sky of Consciousness is spread, the Supreme Sun that is one's own Light (of Consciousness) is spread, the Supreme Sun that is one's own Light (of Consciousness) surely attains to full development (or grandeur).

~sv.17 When this ego-sense is dispelled the supreme light of self-knowledge will surely shine in your heart.

 

एतावद्_एव_sतितम: यद् अहंभाव-भावनम् । तस्मिन्_च शमआनीते प्रकाश:_उपजायते ॥१८॥

etAvat_eva_atitama: yad ahaMbhAva-bhAvanam | tasmin_ca zamam AnIte prakAza:_upajAyate ||18||

.

wherever there is dense darkness

-the "I"-sense=feeling-

and there it is brought to peace,

there arises illumination of the Self.

etAvat_eva_atitama: yad ahaMbhAva-bhAvanam

tasmin_ca zamam AnIte prakAza:_upajAyate

एतावद् एव अति-तमः

To this very e xtent, where there is dense darkness

यद् अहंभाव-भावनम् which is the "I"-sense-feeling

तस्मिन् च शमम् आनीते and there being brought to peace

प्रकाशः उपजायते

illumination arises.

~m.18 On the whole, the sense and feeling of ego is the highest and deepest darkness. When that starts declining, the light (of knowledge of Self) begins.

~vlm.18. It is the greatest ignorance to think of one's egoism (or self-personality); this thought being relaxed by the sense of our nothingness, gives room to the manifestation of holy light in the soul.

~sv.18 This ego-sense alone is the densest form of darkness: when it is dispelled, the inner light shines by itself.

 

न_"अहsस्ति" न च_sन्यो_sस्ति न.च न_sस्ति_इति भावितम् ।

मन: प्रशान्तिआयातम् न_उपादेयेषु मज्जति ॥१९॥

na_"aham asti" na ca_anya:_asti na.ca na_asti_iti bhAvitam |

mana: prazAntim AyAtam na_upAdeyeSu majjati ||19||

.

na "aham asti" - not "I" is =

na ca anya: asti - nor "another" is =

na.ca na_asti - nor is not =

iti bhAvitam - x =

mana: prazAntim AyAtam - Mind comes to tranquility =

na upAdeyeSu majjati - x.

~m.19. 'I am not. The others are not. All this is not' when one thinks thus, mind becomes quiet and does not drown itself in objects.

~sv.19 He who knows 'I am not', 'Nor does the other exist', 'Nor is there non-existence', and whose mental activity has thus come to a standstill, is not engrossed in acquisitiveness.

~vlm.19. Neither think of the entity nor non-entity of yourself or others; but preserve the tranquility of your mind from both the thoughts of positive and negative existences; in order to get rid of your sense of distinction between the producer and the produced; (i. e. of the cause and effect, the both of which are identic in Vedanta) or spiritual philosophy.

 

उपादेय-अनुपतनम् हेय-एकान्त-विवर्जनम् ।

upAdeya-anupatanam heya-ekAnta-vivarjanam |

यद्_एतन्_मनसो राम तद्_बन्धम् विद्धि न_इतरत् ॥२०॥

yat_etan_manaso rAma tat_bandham viddhi na_itarat ||20||

.

pursuing the acceptable,

avoiding the rejectable,

is the Mind's work, rAma: know that

and nothing else to be bondage.

upAdeya-anupatanam heya-ekAnta-vivarjanam

yat_etan_manaso rAma tat_bandham viddhi na_itarat

उपादेय-अनुपतनं Pursuing the acceptable

हेय-एकान्त-विवर्जनम् quite avoiding the rejectable

यद्_एतन्_मनसः राम that which is of the Mind, rAma,

तद्_बन्धं विद्धि न-इतरत् -know that and nothing else to be bondage.

~vlm.20. Again your fostering a fondness for something as good, and a hatred to others as bad; is but a disease of your mind for your uneasiness only. (Since all things are good in their own kinds, and nothing bad in its nature, and in the sight of God, who pronounced all things good).

~sv.20 20-21 O rAma, there is no bondage here other than craving for acquisition and the anxiety to avoid what one considers undesirable.

~m.20 When such withdrawal from objects takes place mind also falls and thus all bonds. [Craving and aversion are bondage]. There is nothing else.

 

मा खेदम् भज हेयेषु न_उपादेय-परो भव ।

mA khedam bhaja heyeSu na_upAdeya-paro bhava |

हेय-अदेय-दृशौ त्यक्त्वा शेष-स्थ: स्वच्छताम् व्रज ॥२१॥

heya-adeya-dRzau tyaktvA zeSa-stha: svacchatAm vraja ||21||

.

do not enjoy the misery

of the improper, or follow

propriety, but giving-up

things fit or unfit, totally,

go-on-to Svaccha Purity.

mA khedam bhaja heyeSu na_upAdeya-paro bhava

heya-adeya-dRzau tyaktvA zeSa-stha: svacchatAm vraja

मा खेदम् भज mA khedam bhaja Do not enjoy the misery हेयेषु न उपादेय-परः भव heyeSu na upAdeyaparo bhava | of the improper, or follow propriety हेय-अदेय-दृशौ त्यक्त्वा heyAdeyadRzau tyaktvA but giving-up things fit or unfit अशेष-स्थः azeSastha: without residue

स्वच्छताम् व्रज svacchatAm vraja go-on-to Svaccha Purity.

~vlm.21. Be not fond of what you think to be beautiful, nor disgusted at what appears hateful to you, get rid of these antagonist feelings, and be even minded by fixing it on One, before whom all things are alike and equally good.

~sv.21 20-21 O rAma, there is no bondage here other than craving for acquisition and the anxiety to avoid what one considers undesirable.

~m.21 Do not worship sorrow and lowly and undesireable things. Do not get into the grip of objects Reject the perceptions of agreeable and disagreeable. Be steady in what remains and move into the state of purity.

 

येषाइदउपादेयइदम् हेयइति स्थिति: ।

विलीना ते न वाञ्छन्ति न त्यजन्ति_इह किम्चन ॥२२॥

yeSAm idam upAdeyam idam heyam iti sthiti: |

vilInA te na vAJchanti na tyajanti_iha kimcana ||22||

.

those who have gone beyond the words

"acceptable" and "unacceptable",

in such a state they do not crave

or give-up anything at-all.

idam heyam

iti sthiti: vilInA

te na vAJchanti

na tyajanti

iha kimcana

येषाइदउपादेयम् yeSAm idam upAdeyam

those for whom "this is to be accepted, -

इदं हेयम् idam heyam

this to be rejected" -

इति स्थितिः विलीना iti sthiti: | vilInA

such a state is eliminated -

ते न वाञ्छन्ति te na vAJchanti

they do not covet

न त्यजन्ति na tyajanti

nor renounce -

इह किंचन iha kiMcana

here whatever.

~m.22 Those in whom likes and dislikes are totally eliminated will neither want anything or reject anything.

~vlm.22. They that view the desirable and the detestable in the same light, are neither fond of the one nor averse to the other.

~sv.22 Do not succumb to such anxiety and do not let acquisition of what is considered desirable be your goal: giving up both these attitudes, rest in what remains.

 

हेय-उपदेय-कलने क्षीणे यावन्_न चेतस: ।

heya-upAdeya-kalane kSINe yAvan_na cetasa: |

न तावत्_समता भाति साभ्रे व्योम्नि_इव चन्द्रिका ॥२३॥

na tAvat samatA bhAti sAbhre vyomni_iva candrikA ||23||

.

so long as the distinctions of

pro and con, like and loathe, are not

erased from cetas.Awareness,

samatA.Sameness does not shine,

like the moon in a cloudful sky.

heya-upAdeya-kalane kSINe yAvan_na cetasa:

na tAvat samatA bhAti sAbhre vyomni_iva candrikA

yAvat heya-upAdeya.kalane - so long as distinctions of pro and con =

na kSINe cetasa: - are not erased from the cetas Affectivity =

na tAvat samatA bhAti - thus long samatA.Sameness does not shine =

sAbhre vyomni iva candrikA - like the moon in a cloudful sky.

*jd.23 - yAvat heya-upAdeya.kalane - so long as distinctions of pro and con = na kSINe cetasa: - are not erased from the cetas Affectivity = na tAvat samatA bhAti - thus long samatA.Sameness does not shine = sAbhre vyomni iva candrikA - like the moon in a cloudful sky.

#heyopAdeya

#cetas cetas Affectivity

~m.23 As long as such a state is not reached, equality will not arise. It will be like moonlight shadowed by clouds.

~vlm.23. Until the fancy of the desirableness of one thing and dislike of the other, is effaced from the mind, it is as hard to have the good grace of equanimity, as it is difficult for the moonlight to pierce thru the cloudy sky.

~sv.23 They in whom the twin-urges of acquisition and rejection have come to an end do not desire anything nor do they renounce anything.

 

 

 

Sandpaper Tree (Sakhota, zAkhoTa)

http://ecoheritage.cpreec.org/Viewcontall.php?$mFJyBfK$MA5hj$m1Rt&7S

 

 

अवस्त्व्_इदइदम् वस्तु यस्य_इति लुलितम् मन: ।

a-vastu_idam idam vastu yasya_iti lulitam mana: |

तस्मिन्_न_उदेति समता शाखोट इव मञ्जरी ॥२४॥

tasmin na_udeti samatA zAkhoTa iva maJjarI ||24||

.

"avastu_idam idam vastu" –

"This is insubstantial/unreal, this is substantial/real" =

yasya_iti lulitam mana: -

of/by this kind (of thinking) the Mind is fuddled =

tasmin na udeti samatA –

there Sameness does not arise

zAkhoTa iva maJjarI –

like a bouquet of Sandpaper flowers.

~m.24 If the mind is tossed around by feelings like 'this world is unreal; (may be) it is real', it will never achieve equilibrium. A creeper will not sprout out of the 'sakhota' tree.

~sv.24 The mind does not reach the state of utter tranquillity till these two impulses (of acquisition and of rejection) have been eliminated.

~vlm.24. The mind which considers one thing as some thing a propos, and another as nothing to the purpose, (the one as desirable and the other worthless); is deprived of the blessing of indifference, as the brier sákota is despised, not standing with all its

fruits and flowers.

#lulita

*jd.24 - "avastu_idam idam vastu" - "This is insubstantial/unreal, this is substantial/real" = yasya_iti lulitam mana: - of/by this kind (of thinking) the Mind is fuddled = tasmin na udeti samatA - there Sameness does not arise zAkhoTa iva maJjarI – like a bouquet of Sandpaper flowers.

 

युक्त-अयुक्त-ईषणा यत्र लाभ-अलाभ-विलासिनी ।

yukta-ayukta-ISaNA yatra lAbha-alAbha-vilAsinI |

समता स्वच्छता तत्र कुतो वैराग्य-भासिनी ॥२५॥

samatA svacchatA tatra kuta:_ vairAgya-bhAsinI ||25||

.

yukta-ayukta-ISaNA yatra - x =

lAbha-alAbha-vilAsinI - x =

samatA svacchatA tatra - x =

kuta:_ vairAgya-bhAsinI - x.

~m.25 How can detachment and dispassion, equality and purity dwell in a mind which indulges in the pastime of making choices between proper and improper desires and estimations of profit and loss?

~sv.25 Even so, as long as one feels 'this is real' and 'this is unreal' the mind does not experience peace and equilibrium. How can equanimity, purity or dispassion arise in the mind of one who is swayed by thoughts of 'this is right', 'this is wrong' 'this is gain', 'this is loss'?

~vlm.25. Where there is a craving for the desirable, and an aversion to what is unseemly, and when there is a cry for gain and an outcry at one's loss; it is impossible for even mindedness, dispassionateness and tranquility of the mind, to abide then and there in that state.

 

एकस्मिन्_ब्रह्म.तत्त्वे_sस्मिन्_विद्यमाने निरामये ।

ekasmin_brahma.tattve_asmin_vidyamAne nirAmaye |

नाना-अ.नाना=तया नित्यम् किs.युक्तम् क्व युक्तता॥२६॥

nAnA-a.nAnA=tayA nityam kim a.yuktam kva yuktatA||26||

.

ekasmin brahma-tattve

in the one brahman-Thatness

asmin vidyamAne nirAmaye here knowing boundlessly

nAnA anAnA-tayA nityam various-unvariousness ever

kim ayuktam what is improper

kva yukta-tA

where is propriety?

#ayukta a. (>yuj), not yoked; not harnessed rv.; not connected, not united (as vowels); not added, not joined; not applied or made use of (see <-cAra>); to be supplied (see <-padArtha>); not attentive, not devout rv.; not suited, unfit, unsuitable; not dexterous, silly R.; ayuktam ind. not being yoked zbr. ayuktatA f. ayuktatva n. the not being used, the not being suitable.

#nirAmaya nir-A-maya m. freedom from illness, health, welfare; nirAmayam ind. in <nirAmayam devadattAya>, or <-ttasya> good health or hail to durga!); a. free from illness, healthy, well; causing health, wholesome; complete, entire hariv.; infallible, secure; untainted, pure ||YV always uses this term in the sense of <nir-A-maya>, "unbounded".||

~m.26 Where are (considerations of) proper and improper when the the flawless brahman spirit is clearly visible?

~sv. 26 When there is only one brahman (which is forever one and the many) what can be said to be right and what wrong?

~vlm.26. There being only the essence of one pure-Brahma diffused throughout the universe, how very improper is it to take the one as many, and among them something as good or bad; (when the Maker of all has made all things good).

 

 

 

ईप्सित-अन्.ईप्सित-अशङ्के मर्कट्यौ चित्त-पादपे ।

चञ्चले स्फुरतो यस्मिन्_कुतस्_तस्य_इह सौम्यता ॥२७॥

Ipsita-an.Ipsita-azaGke markaTyau citta-pAdape |

caJcale sphurato yasmin_kuta:_tasya_iha saumyatA ||

27||.

Ipsita-anIpsita-AzaGke - x =

markaTyau citta-pAdape - x =

caJcale sphurata: yasmin - x =

kutas tasya iha saumyatA - x.

~m.27 How can there be gentleness and equality when likes and dislikes spring up like the fickle feet of a monkey?

~sv.27 As long as the mind is swayed by thoughts of the desirable and the undesirable there cannot be equanimity.

~vlm.27. Our desires and dislike, are the two-apes abiding on the tree of our hearts; and while they continue to shake and swing it with their jogging and jolting, there can be no rest in it.

 

 

 

निराशता निर्भयता नित्यता समता ज्ञता ।

निरीहिता निष्क्रियता सौम्यता निर्विकल्पता ॥२८॥

nirAzatA nirbhayatA nityatA samatA jJatA |

nirIhitA niSkriyatA saumyatA nirvikalpatA ||

28||.

#nirAzatA

#nirbhayatA

#nityatA

#samatA

#jJatA

#nirIhitA

#niSkriyatA

#saumyatA

#nirvikalpatA

~m.28-29 . Desirelessness, fearlessness, eternity, equality, knowledge orientation, lack of indulgences, desisting from works, changelessness, genetleness, courage,

~sv.28 28-29 Desirelessness (absence of all expectations), fearlessness, unchanging steadiness, equanimity, wisdom, non-attachment, non-action, goodness, total absence of perversion, courage, endurance, friendliness, intelligence, contentment, gentleness, pleasant speech all these qualities are natural to one who is free from the instincts of acquisition and rejection: and even those qualities are non-intentional and spontaneous.

~vlm.28. Freedom from fear and desire, from exertions and action, together with sapience and equanimity, are the inseparable accompaniments of ease and rest.

 

 

 

धृति:_मैत्री मति:_तुष्टि:_मृदुता मृदु-भासिता ।

हेयोpAदेय-निर्मुक्ते ज्ञे तिष्ठन्ति_sपवासनम् ॥२९॥

dhRti:_maitrI mati:_tuSTi:_mRdutA mRdu-bhAsitA |

heyopAdeya-nirmukte jJe tiSThanti_apavAsanam ||

29||.

dhRti: maitrI - Stability, friendliness,

mati: tuSTi: - the mind contented,

mRdutA mRdu-bhAsitA - x =

heya.upAdeya-nirmukte jJe - x =

tiSThanti apavAsanam - x.

#dhRti

#maitrI

#mati

#tuSTi

#mRdutA

# #bhAsi

#mRdu-bhAsitA

#heyopAdeyanirmukta

#jJe

#apavAsana

~vlm.29. The qualities of forbearance and fellow feeling, accompanied with contentment and good understanding, and pined with a mild disposition and gentle speech, are the indispensable companions of the wise man, who has got rid of his desires and the feelings of his liking or dislike.

~m.29 ... firmness, friendliness, contentment, pleasing speech, lack of likes and dislikes, freedom from the sense of agreeable and disagreeable these are the characteristies of a Jnani who is free from vasanas.

 

धावमानsधो-भागे चित्तम् प्रत्याहरेत्_बलात् ।

dhAvamAnam adha:bhAge cittam pratyAharet_balAt |

प्रत्याहारेण प्रतितsधो वारि_इव सेतुना ॥३०॥

pratyAhAreNa pratitam adha:_ vAri_iva setunA ||30||

.

dhAvamAnam adho-bhAge - x =

cittam pratyAharet -let the Affection be controlled =

balAt -forcefully =

pratyAhAreNa pratitam adha:_ vAri iva setunA - x.

~m.30 One should withdraw his senses from the objects when the mind is sliding towards the lowly paths.

~sv.30 One should restrain the mind from flowing downward, even as the flow of a river is blocked by the construction of a dam.

~vlm.30. The mind running to meanness, is to be repressed by restraining the passions and appetites; as the current of water running below, is stopped by its lock gate.

#hR -> #AhR -> #pratyAhR -> #pratyAhara-: retreat (from battle); withdrawal of the senses in AshtAnga Yoga; #pralaya, the Doomsday process.

 

बाह्यानर्थान् इमांस्*त्यक्त्वा तिष्ठन्_गच्छन्_स्वपन्_श्वसन् ।

bAhyAnarthAn imAn*_tyaktvA tiSThan_gacchan_svapan_zvasan |

सर्वस्था सर्वदा सर्वानान्तराश् च विचारय ॥३१॥

sarvasthA sarvadA sarvAnAntarAz ca vicAraya ||31||

.

bAhyAn_arthAn / bAhya-anarthAn - x =

imAn tyaktvA - x =

tiSThan gacchan svapan zvasan - x =

sarvasthA sarvadA sarvAnAntarAz ca vicAraya - x.

when you have cast-aside all your external futile purposes-

when you stay, when you go, when you dream, when you breathe,-

everywhere, everywhen, and all within,-so make your inquiry

bAhyAn arthAn / bAhya-anartha imAn tyaktvA

having given.up these e xternal purposes / bAhya-anarthAn e xternal futilities

tiSThan gacchan svapan zvasan

sitting, going, dreaming, breathing,

sarvasthA sarvadA sarvAn

everywhere, everywhen, everything

AntarAz ca vicAraya

enquire inwardly. "AntarAMz ca" ??? das....@gmail.com

~m.31 In such a state of withdrawal, one should engage in internal reflection while eating, walking, sitting, dreaming etc., always and in all ways.

~vlm.31. Shun the sight of external things, which are the roots of error and fallacy; and consider always their internal properties both when you are awake and asleep, and also when you are walking about or sitting down.

~sv.31-32 After having firmly abandoned all contact with external objects turn the mind within and reflect over everything within yourself, even while engaged in various activities.

 

गृहीत-तृष्णा-शफरि वासना-जालआविलम् । संसार-वारि-प्रसृतम् चिन्ता-तन्तुभिर्_आततम् ॥३२॥

gRhIta-tRSNA-zaphari vAsanA-jAlam Avilam | saMsAra-vAri-prasRtam cintA-tantubhi:_Atatam ||32||

.

this net of vAsanA-s set-for

the craving fish of samsAra,

made of the knotted strings of care.

grasped by craving a fish is

tangled in a vAsanA-net =

saMsAra-vAri-prasRtam - outspread in samsAra waters =

cintA-tantubhir Atatam - with care-strings outspread.

~vlm.32. Avaricious men are caught like greedy fishes, in the hidden net of their insatiable desires, and which is woven with the threads of worldly cares, and is under the waters of worldly affairs.

~sv.31-32 After having firmly abandoned all contact with external objects turn the mind within and reflect over everything within yourself, even while engaged in various activities.

~m.32 This (fisherman's) net of vasanas is woven by the strings of griefs and sorrows. It holds the fish of desires and is shaken in the waters of 'samsara' (to shake the water off the fish).

*jd.32 - gRhIta-tRSNA-zaphari - grasped-craving-fish = vAsanA-jAlam Avilam - vAsanA-net confused = saMsAra-vAri-prasRtam - outspread in samsAra waters = cintA-tantubhir Atatam - with care-strings outspread.

 

अनया तीक्ष्णया तात च्छिन्धि बुद्धि-शलाकया । वात्यया इव अम्बुदम् काले वहन्त्या वितते पदे ॥३३॥

anayA tIkSNayA tAta cchindhi buddhi-zalAkayA | vAtyayA iva ambudam kAle vahantyA vitate pade ||33||

.

anayA tIkSNayA - x =

tAta - dear =

chindhi - shatter =

buddhi-zalAkayA – with the rod of Intellect =

vAtyayA iva ambudam - x =

kAle – in time  

vahantyA vitate pade - x.

#tIkSNA

#tAta

*cchindhi

*buddhi-zalAkA

*vahanti

#vitata

~m.33 My child, shear (the net) off with the sharp arrow of discriminatory intelligence. And then move along in the vastness of brahman state.

???.34 O beautiful and righteous rAma, cut asunder with courage and unrestrained intelligence, the roots of this tree of samsara, which is the very refuge of all sprouts of sins, criminalities and blemishes.

~vlm.33. Now Ráma! cut the meshes of this net, with the knife of your good understanding; and disperse it in the water, as a tempest rends the thick cloud and scatters it about the air.

~sv.34 33-34 With the help of this sharp sword of wisdom, cut thru this network of conditioning (which throws up cravings, intentions, motivations, acceptance and rejection) which alone is the cause of this stream of world-appearance.

 

अस्य संसार-वृक्षस्य मूलम् दोष-अङ्कुर-आस्पदम् ।

asya saMsAra-vRkSasya mUlam doSa-aGkura-Aspadam |

भव्य-धीरेण धैर्येण प्रोद्धरोद्धरया धिया ॥३४॥

bhavya-dhIreNa dhairyeNa proddharoddharayA dhiyA ||34||

.

asya saMsAra-vRkSasya –

of this samsAra tree =

mUlam –

the root =

doSa-aGkara-Aspadam –

is the seat of the shoot of evil =

bhavya-dhIreNa dhairyeNa - x =

proddhara-uddharayA dhiyA - x.

#Aspada-m place, seat, station, abode; object for. AspadI>bhU become an object of. -#nirAspada nir-Aspada adj. restless, homeless, portionless, objectless

bhavyadhIra

~m.34. Try O gentle Ráma! to uproot the root of worldliness, which sprouts forth in the weeds of vice, with the hatchet of your perseverance and the eliminating shovel of your penetration.

~sv.34 33-34 With the help of this sharp sword of wisdom, cut thru this network of conditioning (which throws up cravings, intentions, motivations, acceptance and rejection) which alone is the cause of this stream of world-appearance.

~vlm.34. Try O gentle Ráma! to uproot the root of worldliness, which sprouts forth in the weeds of vice, with the hatchet of your perseverance and the eliminating shovel of your penetration.

धृ #dhR -> #uddhR -> #uddhara: - to extricate, remove +

धृ #dhR -> #uddhR -> #proddhR -> #proddhara‑ - lifting up, bearing +

 

मनसा_एव मनश्_छित्त्त्वा कुठारेण_इव पादपम् ।

manasA_eva mana:_chitttvA kuThAreNa_iva pAdapam |

पदम् पावनआसाद्य सद्य एव स्थिरो भव ॥३५॥

padam pAvanam AsAdya sadya eva sthiro bhava ||35||

manasA eva

with only Mind

manaz chitttvA

having cut the Mind

kuThAreNa iva pAdapam l

like a tree with a broad.ax

padam pAvanam AsAdya

having attained the state of pAvana Purity

sadya eva - even at.once =

sthiro bhava - be firmly committed.

~m.35-36 . Shear away this tree with the axe of your mind with a forceful will. Attain then that perfect state of purity.

~vlm.35. Employ your mind to hew down the cravings your mind, as they use the axe to cut down a tree, and you will then rest in quiet as you arrive at the state of holiness.

~sv.35 Cut down the mind with the mind itself.

~vlm.35. Employ your mind to hew down the cravings your mind, as they use the axe to cut down a tree, and you will then rest in quiet as you arrive at the state of holiness.

 

मनसैव मनश् छित्त्वा विस्मृत्या चरमम् मन: ।

वर्तमानम् अपि च्*छित्त्वा च्*छिन्नासंसारताम् व्रज ॥३६॥

manasaiva manaz chittvA vismRtyA caramam mana: |

vartamAnam api *chittvA *chinnAsaMsAratAm vraja ||36||

.

manasA eva mana: chittvA - with only Mind having cut the Mind =

vismRtyA - by forgetting

caramam mana: - finally Mind

vartamAnam api t-zittvA - x =

chinnAsaMsAratAm vraja - x.

#car --> #carama-: चरम (nom. pl. carame, or caramAH) last, ultimate, final (caramA kriyA, "the [final i.e.] funeral ceremony") • the outermost (first or last, opposed to the middle one) • later • (caramam kiM, "what more?") • "western", in comp • caramam ind. last • at last, at the end • after any one (gen).

~m.36 Abide and be stable in that state. Wipe out even the last vestiges of mind. Shake off even the sense of 'present' and move into immutability.

~vlm.36 Having destroyed the former state of your mind by its present state, try to forget them both by your heedless mind in future, and manage yourself unmindful of the world. (There is a play of the word mind in the original).

~sv.36 Having reached the state of purity, remain established in it right now. Cut the mind down with the mind and dismiss the thought of the mind which thus negates the mind: thus will you have finally destroyed the world-appearance.

 

मोहो विस्मृत्य संसारम् न भूय: परिरोहति ।

moha:_ vismRtya saMsAram na bhUya: parirohati |

चित्तम् विस्मृत्य संसारो न भूय: परिरोहति ॥३७॥

cittam vismRtya saMsAra:_ na bhUya: parirohati ||37||

.

Delusion unremembered, then

samsAra does not come again;

Affection unremembered, then

samsAra does not come again

.

 

"तिष्ठन्_गच्छन्_स्वपञ्_जाग्रन्_निवसन्-न्_उत्पतन्_पतन् ।

"tiSThan_gacchan_svapaJ_jAgran_nivasan-n_utpatan_patan |

असद्_एव_इदम्"_इत्य्_sन्तर्_निश्चित्य_आस्थाम् परित्यज्य ॥३८॥

asat_eva_idam"_iti_anta:_nizcitya_AsthAm parityajya ||38||

.

"tiSThan gacchan - staying, going =

svapan jAgran - dreaming, waking =

nivasan-n utpatan patan - x =

asad"_eva idam - x =

iti antar nizcitya - x =

AsthAm parityajya - x.

~m.38 Whether sleeping, waking, eating, running, sitting or doing anything, do not deviate from your internal firm conviction that this world is unreal.

~sv.38 Though appearing to function in this world, be firmly rooted in the awareness of the unreality of all this and thus give up all hopes and expectations.

~vlm.38. Whether you are waking or sleeping or in any other state of your life; you must remember the nihility of the world, and resign your reliance in it.

 

समताsलआश्रित्य संप्राप्तम् कायआहरन् ।

samatAm alam Azritya samprAptam kAyam Aharan |

अचिन्तयंस्_तथा प्राप्तम् विहरा_इह हि राघव ॥३९॥

acintayaM:_tathA prAptam viharA_iha hi rAghava ||39||

.

samatAm alam Azritya - having full recourse to samatA.Sameness =

samprAptam kAyam x

Aharan - x =

acintayan - x =

tathA prAptam - x =

vihara iha hi rAghava - x.

~m.39 rAma, move around in this world doing works as they come to you, taking refuge in that equal and pure One.

~sv.39 Rooted in equanimity, doing whatever happens to be the appropriate action in each given situation and not even thinking about what has thus befallen you unsought, live a non-volitional life here.

~vlm.39. Leave off your selfishness (mamatá-or-meitatem), O Ráma! and rely in the disinterestedness of your soul; lay hold on what ever offers of itself to you and without seeking for it all about.

 

यथा शर्वो_sपि लिङ्गानि न बिभर्ति बिभर्ति च ।

yathA zarva:_api liGgAni na bibharti bibharti ca |

त्वएवइह कार्यानि कुरु मा कुरु च_sनघ ॥४०॥

tvam evam iha kAryAni kuru mA kuru ca_anagha ||40||

.

yathA zarva: api –

even as sharva.shiva =

liGgAni na bibharti –

does not bear/support the linga.symbols =

bibharti ca –

yet bear/supports them =

tvam evam iha kAryAni kuru –

you thus here do your actions =

mA kuru ca_anagha -

and refrain from doing, rAghava.

~m.40 Lords Vishnu and Siva wear/ bear symbols and attributes without really having none. In the same way perform works in this world without the sense of performing (without ownership).

~sv.40 Even as the Lord may be said to be both the doer and the non-doer of all actions here, you, too, live non-volitionally doing yet not doing what has to be done.

*jd.40 - yathA zarva: api – even as sharva.shiva = liGgAni na bibharti – does not bear/support the linga.symbols = bibharti ca – yet bear/supports them = tvam evam iha kAryAni kuru – you thus here do your actions = mA kuru ca_anagha - and refrain from doing, rAghava.

 

त्वएव वेत्ता त्वsज:_त्वआत्मा त्वम् महेश्वर: ।

tvam eva vettA tvam aja:_tvam AtmA tvam mahezvara: |

आत्मन:_व्व्यतिरिक्त: सन्_त्वया_उत्थइदआततम् ॥४१॥

Atmana:_vvyatirikta: san_tvayA_uttham idam Atatam ||41||

.

tvam eva vettA –

just you are the Knower =

tvam aja: -

you are the Unborn =

tvam AtmA –

you are the Self =

tvam mahezvara: -

you are the Great Lord =

Atmana:_vvyatirikta: san - x =

tvayA_uttham idam Atatam - x.

~m.41 You are the knower. You are that unborn. You are the self. You are the supreme Lord. You are the one manifesting this vast universe without any inconsistency and incoherence with the Self.

~sv.41 You are the knower of all, the self. You are the unborn being, you are the supreme Lord; you are non-different from the self which pervades everything.

~vlm.41. Knowing the knowable, one finds himself as the increate soul and Great Lord of all; but being apart from that soul, he views only the material world spread before him.

#ric -> #rikta -> #atirikta -> #vvyatirikta . reaching beyond, excessive, immoderate (ifc. abundantly furnished with) MBh.; separate, different or distinct from, other than (abl. or comp.) Mn. MBh. &c.; (ifc.) free from Sarvad.; left remaining from Ragh. Sch. (v.l.); with drawn, withheld W.; excepted ib.; (am) ind. with the exception of, except, without (e. g. svara-v-, "except the accent") MW.; -tA, f. (BhP.), -tva n. (Sarvad.) distinction, difference.

#Atata .. spread, extended, stretched or drawn (as a bow or bow string); long (as a way); fixed on, clinging to (tasmin).

 

येन आत्म-दृश्यसद्भावाद्_sभितो भावन-उज्झिता ।

yena Atma-dRzyasadbhAvAt_abhito bhAvana-ujjhitA |

स न संगृह्यते दोषैर्_हर्षामर्ष-विषाद.जै: ॥४२॥

sa na saMgRhyate doSai:_harSAmarSa-viSAda.jai: ||42||

.

yena - x =

Atma-dRzyasad.bhAvAt -dRzya-sad.bhava / dRzi-asad.bhAva –

because of the percept-So.being / seeing/eye-notSo.being ambiguously =

abhita: bhAvana-ujjhitA - x =

sa na saMgRhyate doSai: - x =

harSAmarSa-viSAda.jai: - x.

~m.42 Whoever discards the sense and feeling of individualised finiteness and looks upon everything from the perception of Self is not touched by the blemishes of joy or sorrow.

~sv.42 He who has abandoned the idea that there is an object of perception which is other than the self, is not subjected to the defects born of joy and grief.

~vlm.42. He who has the sight of the inner spirit, is freed from the thoughts of the external world, and is not subjected to the joy or grief or sorrow and other evils of his life.

 

राग-द्वेष-विनिर्मुक्त: समलोष्ट-अश्म-काञ्जन: ।

rAga-dveSa-vinirmukta: samaloSTa-azma-kAJjana: |

युक्त इत्य्_उच्यते योगी त्यक्त-संसार-वासन: ॥४३॥

yukta iti_ucyate yogI tyakta-saMsAra-vAsana: ||43||

.

rAga-dveSa-vinirmukta: -

having become free-from passion and hatred =

samaloSTa-azma-kAJjana: - x =

yukta iti_ucyate yogI tyakta-saMsAra-vAsana: - x.

~m.43 Whoever is liberated from attachment and jealousy, for whom gold and wood are same, is called a yogi, the one who is yoked (to the Supreme), a 'yukta', with all vasanas being shaken off.

~sv.43 He is known as a yogi who is freed from attraction and aversion, to whom a clod of earth and a nugget of gold are of equal value and importance, and who has given up all the tendencies which confirm the world-appearance.

~vlm.43. He is called a Yogi who is free from passions and enmity, and looks on gold and rubbish in the same light; he is joined with his Joy in his Yoga, and disjoined from all worldly desires.

 

स यत्_करोति यद्_भुङ्क्ते यद्_ददाति निहन्ति यत् ।

sa yat karoti yat_bhuGkte yat_dadAti nihanti yat |

तत्र मुक्त.धियस्_तस्य समता सुख-दु:खयो: ॥४४॥

tatra mukta.dhiya:_tasya samatA sukha-du:khayo: ||44||

.

sa –

he =

yat karoti –

what he does =

yad bhuGkte –

what he enjoys =

yad dadAti –

what he bestows =

nihanti yat –

destroying which =

tatra mukta-dhiya: tasya samatA sukha-du:khayo: - x.

~m.44 Such a person no matter what he does whether eating, whether giving, whether killing shall be with a sense of equality towards the consequential joys or sorrows.

~vlm.44. He enjoys the fruit of his own acts, and minds not what he wastes or gives away; he has the evenness of his mind in every condition, and is unaltered by pain or pleasure. (The sanskrit sukh-dukkha means also prosperity and adversity, and good and evil of every kind).

~sv.44 Whatever he does, whatever he enjoys, whatever he gives and whatever he destroys, his consciousness is free and therefore equanimous in pain and pleasure.

 

प्राप्तम् कर्तव्यएव_इति त्यक्त-इष्ट-अनिष्ट-भावन: ।

prAptam kartavyam eva_iti tyakta-iSTa-aniSTa-bhAvana: |

प्रवर्तते य: कार्येषु न स मज्जति कुत्र.चित् ॥४५॥

pravartate ya: kAryeSu na sa majjati kutra.cit ||45||

.

"Fittingly gotten": he forsakes

wishing and unwishing feelings:

involved in his activities,

he is not-at-all drowned in them.

prAptam kartavyam eva iti

what is gotten is to-be-done "Fittingly gotten"

tyakta-iSTa-aniSTa-bhAvana:

the forsaken.wished-unwished.feeling

pravartate ya: kAryeSu

he who gets involved with actions

na sa majjati kutracit

does not drown in them anyhow.

~m.45 He treats everything that comes to him as his duty without any likes or dislikes. He does his duty without involving himself even a bit (ie in a detached manner)

~sv.45 Doing whatever has to be done without the division into the desirable and the undesirable, he who engages himself in action does not drown in it.

~vlm.45. He who receives what he gets, and is employed with whatever offers of itself to him, without considering the good or evil that he is to gain by it, is not plunged into any difficulty.

 

चित्-सत्ता=मात्रएव_इदइति निश्चय.वन्_मन: ।

cit-sattA=mAtram eva_idam iti nizcaya.van_mana: |

त्यक्त-भोग-अभिमननम् शमएति महामते ॥४६॥

tyakta-bhoga-abhimananam zamam eti mahAmate ||46||

.

cit-sattA=mAtram eva idam - x =

iti nizcaya.van mana: - so is Mind convinced =

tyakta-bhoga-abhimananam - x =

zamam eti - x =

mahAmate - x.

~m.46 O rAma of mighty intelligence, such a yogi is firm in his mental conviction that 'all this is consciousness existence only'. He is free of any thought of indulgence in pleasure. And so his mind is peaceful.

~sv.46 He who is confirmed in his conviction that the infinite consciousness alone exists, is instantly freed from thoughts of pleasure and is therefore tranquil and self-controlled.

~vlm.46. He who is certain of the truth of the spiritual essence of the world, pants not for its physical enjoyments, but he is even-minded at all times.

 

मन: प्रकृत्या_एव जडम् चित्तत्वsनुधावता ।

mana: prakRtyA_eva jaDam cittatvam anudhAvatA |

मांस-गर्धेन मार्जारो वने मृग.पतिम् यथा ॥४७॥

mAMsa-gardhena mArjAra:_ vane mRga.patim yathA ||47||

.

mana: - x =

prakRtyA eva - x =

jaDam cittatvam - x =

anudhAvatA - x =

mAMsa-gardhena - x =

mArjAra: vane mRga.patim yathA - x.

~m.47 Mind is stupid by nature. It tries to chase and imitate some elemental mental consciousness. It is like a cat trying to chase a lion with a greed for the lion's flesh.

~sv.47-48 The mind is by nature inert: it borrows intelligence from the consciousness which it pursues in order to gain the ability to experience.

~vlm.47. The dull mind follows the active intellect in accomplishing its objects, as the carnivorous cat or fox follows the lion in quest of meat.

 

सिंह-वीर्य-वशात्_लब्धम् मांसम् भुङ्क्ते_sनुग: हरे: ।

siMha-vIrya-vazAt_labdham mAMsam bhuGkte_anuga: hare: |

चिद्-वीर्य-वशत: प्राप्तम् दृश्यआश्रयते मन: ॥४८॥

cid-vIrya-vazata: prAptam dRzyam Azrayate mana: ||48||

.

siMha-vIrya-vazAt_labdham mAMsam bhuGkte_anuga: hare:

cid-vIrya-vazata: prAptam dRzyam Azrayate mana:

a member of his pack eats meat

by the might of the Lord of Beasts;

and manas.Mind has recourse to perceptions

gotten by means of the might of the chit.Consciousness.

सिंह-वीर्य=वशात् -

by force of the lion's strength

लब्धम् मांसम् -

meat is got

भुङ्क्ते_sनुगः हरेः

the follower of the lord of beasts eats it

चिद्-वीर्य=वशतः -

by force of the strength of chit.Consciousness

प्राप्तम् दृश्यम्

the percept is got

आश्रयते मनः - manas.Mind subsists.on/considers it.

~m.48 The cat can eat the flesh that has been obtained by the might of a lion. Similarly mind attaches itself to the phenomena manifest by the face of consciousness.

~sv.47-48 The mind is by nature inert: it borrows intelligence from the consciousness which it pursues in order to gain the ability to experience.

~vlm.48. As the servile band of the lion feeds on the flesh acquired by his prowess, so the mind dwells upon the visible and sensible object, which it perceives by power of the intellect.

~*AB. ... Azrayate upajIvati ||

jd#zri -> #Azri 1 P. #Azrayati, to affix; to apply anything AV.: A. #Azrayate, to attach one's self to; to join MBh. &c.; to adhere, rest on. Mn.MBh.; to betake one's self to, resort to; to depend on; to choose, prefer; to be subject to, keep in mind; to seek refuge in, enter, inhabit; to refer or appeal to MBh.&c.

 

मन एवs.सत्-कल्पम् चित्-प्रसादेन जीवति ।

भावयन्_विश्वएव_एकम् चिन्ताएत्य चिद्_sप्य्_उत ॥४९॥

mana evam a.sat-kalpam cit-prasAdena jIvati |

bhAvayan_vizvam eva_ekam cintAm etya cit_api_uta ||49||

mana evam asatkalpam

so Mind is a Deception an asat-kalpa, an unSuch conception

cit-prasAdena jIvati

it lives by grace of chit.Consciousness

bhAvayan vizvam eva ekam - x =

cintAm etya cid apy uta - x.

~m.49 Mind is a creation of illusion and unreality. It sustains itself due to the grace of consciousness. In spite of this support from consciousness, it thinks of this universe only.

~sv.49-50 The mind thus comes into contact with whatever has been brought into being by the power or energy of consciousness (cit-sakti). Thus, the mind exists by the grace of consciousness, as it were; and it entertains various thoughts on account of its perception of this universe. The consciousness alone is its light: otherwise, how does the inert mind function intelligently?

~vlm.49. Thus the unsubstantial mind, lives upon the outer world by the help of the intellect; but as it comes to remember its origination from the intellect, it recoils back to its original state.

* Mind is unreal notion only, which exists by cit grace. When it

thinks on itself being the sole whole totality, it becomes cit only.

AS: I see a different sense.
The mind exists by grace of cit, forming unreal notions (asat-kalpam) and thus the whole world; but, on the other hand (uta) when it thinks, it also forms notions about cit. 

#prasAda प्रसाद pra-sAda m. (ifc. f(आ).) clearness , brightness , pellucidness , purity (cf. अम्बु-प्°) , Up. Ka1lid. &c (Nom. P. prasAdati °सादति , to be clear or bright. S3atr. ) • graciousness , kindness , kind behaviour , favour , aid , mediation (prasAdAt °दात् -ind.- thru the kindness or by the favour of ; • prasAdaN >kR °दं √ कृ , to be gracious ; cf. दुष्-प्° , द्रिक्-प्°) -¶mw -•• -

 

जडम् यत्_किल निर्हीनम् चित्ता दीप.कर्य-ओजसा ।

jaDam yat kila nirhInam cittA dIpa.karya-ojasA |

तन् मन: शव-संकाशs.चिद्_उत्तिष्ठते कथम् ॥५०॥

tan mana: zava-saMkAzam a.cit_uttiSThate katham ||50||

.

jaDam yat kila nirhInam x

cittA srare of Consciousness

dIpakarya-ojasA

by light-making ojas.Energy

tan mana: zava-saMkAzam

that corpse-like manas.Mind

acid uttiSThate katham

how can it arise without chit.Consciousness?

#nirhIna

~m.50 How can such a mind exist without the light of consciousness? Without that light it is like a lifeless, dead thing.

~sv.49-50 The mind thus comes into contact with whatever has been brought into being by the power or energy of consciousness (cit-sakti). Thus, the mind exists by the grace of consciousness, as it were; and it entertains various thoughts on account of its perception of this universe. The consciousness alone is its light: otherwise, how does the inert mind function intelligently?

~vlm.50. The mind which is moved and lighted, by the heat and light of the lamp of the intellect; becomes extinct without its physical force, and grows as motionless as a dead body.

 

चित्-स्वभाव-परामृष्टा स्पन्द-शक्तिर्_s.सन्-मयी ।

cit-svabhAva-parAmRSTA spanda-zakti:_a.san-mayI |

कल्पना चित्तइत्य्_उक्त्या कथ्यते शास्त्र-दृष्टिभि: ॥५१॥

kalpanA cittam iti_uktyA kathyate zAstra-dRSTibhi: ||51||

.

produced from the Affective chit

as self-being, the spanda force

of vibration is an unSuch

construct: and so the zAstras say

"kalpanA Fancy's just chitta."

cit-svabhAva-parAmRSTA

connected with the chit.self-being

spanda-zaktir asanmayI the Spanda Vibratory Power, an unSuch construct

kalpanA cittam ity uktyA by the saying "kalpanA Fancy is chitta Affection"

kathyate zAstra-dRSTibhi:

it is described in zAstra examples.

~m.51 Mind is a force of resonance to the consciousness force. People with scriptural knowledge call this a fabrication of such a force.

~sv.51 They who are well versed in the scriptures declare that the fictitious movement of energy in consciousness is known as the mind.

~vlm.51. The nature of the intellect is known to exclude the idea of motion or pulsation from it; and the power which has vibration in it, is called intellection or the mind in the Sástras.

 

यश्_चित्त-फणि-फूत्कार: सा_एव_इयम् कलना_उच्यते ।

ya:_citta-phaNi-phUtkAra: sA_eva_iyam kalanA_ucyate |

चिद्_एव_sहइति ज्ञात्वा सा चित्ताएव गच्छति ॥५२॥

cit_eva_aham iti jJAtvA sA cittAm eva gacchati ||52||

.

yaz citta-phaNi-phUtkAra: -

what is the hissing of the chitta.Snake =

saiva iyam kalanA ucyate –

is only this kalanA Impulsion =

cid eva aham iti jJAtvA –

what is chit only, having known "I" =

sA cittAm eva gacchati –

it goes to the Affective mind.

~m.52. All imaginations and fancies are the hissings of that serpent of mind. When it realizes that 'I am consciousness itself' it attains the original consciousness nature.

~sv.52. And, the expressions of the mind (like the hissing of the snake) are known as thoughts or ideas.

~vlm.52. The breathing (or vibration) of the mind, like the hissing of a snake, is called its imagination (kalpana); but by knowing the intellect as the Ego, it comes to the true knowledge of the inward soul.

*jd.52 - yaz citta-phaNi-phUtkAra: - what is the hissing of the serpent = saiva iyam kalanA ucyate - is only this kalanA Impulsion = cid eva aham iti jJAtvA - what is chit only, having known "I" = sA cittAm eva gacchati - it goes to the Affective mind.

 

चेत्येन रहिता या_एषा चित्_तद्_ब्रह्म सनातनम् ।

cetyena rahitA yA_eSA cit_tat_brahma sanAtanam |

चेत्येन सहिता सा_एषा चित्_सा_इयम् कलना_उच्यते ॥५३॥

cetyena sahitA sA_eSA cit sA_iyam kalanA_ucyate ||53||

.

cetyena rahitA yA –

what is without the conceptive =

eSA cit –

this is chit.Consciousness =

tad brahma sanAtanam –

That eternal Immensity =

cetyena –

with the conceptive =

sahitA sA –

it is unified =

eSA cit sA –

is This-cit =

iyam kalanA ucyate –

and this they call the kalanA Impulsion.

~vwv.469. This Consciousness here without any object to be known is that eternal Supreme Spirit (or brahman). This Consciousness here, associated with the object to be known is called this knowing (or grasping of objects).

~sv.53 Consciousness minus conceptualisation is the eternal brahman the absolute; consciousness plus conceptualisation is thought.

~m.53 When the consciousness is without objects (and phenomena) it is the eternal brahman. When it is with objects, the same consciousness is called as 'one that is seized' (kalana), a put-on.

~vlm.53. The intellect which is free from thoughts (chetyas), is the ever lasting Brahma; but being joined with thought, it is styled the imaginative principle or Mind.

*jd.53 - cetyena rahitA yA - what is without the conceptive = eSA cit - this is chit.Consciousness = tad brahma sanAtanam - That eternal Immensity = cetyena - with the conceptive = sahitA sA - it is unified = eSA cit sA - is This-cit = iyam kalanA ucyate - and this they call the kalanA Impulsion.

 

किंचिद्_आमृष्ट-रूपम् यद्_ब्रह्म तच्_च स्थिरम् मन: ।

kiMcit_AmRSTa-rUpam yat_brahma tac_ca sthiram mana: |

कल्पना सत्_सदा_एव_एतत् सद्_इव_उपस्थिता हृदि ॥५४॥

kalpanA sat sadA_eva_etat sat_iva_upasthitA hRdi ||54||

.

kiMcit_AmRSTa-rUpam yat –

what is a sort of wiped-off=form =

brahma tac ca sthiram mana: -

the settled mind is brahman and That =

kalpanA sat sadA eva –

while the kalpanA Imagining =

etat sad iva –

is, as this what-is-So =

upasthitA hRdi –

established in the heart.

~vwv.470. That brahman (or the Supreme Spirit) whose form (or nature) has been touched (or seized) a little, is also the firm mind. Existing as imafination, this is always present in the heart as if it were the Reality.

~sv.54. A small part of it, as it were, is seated in the heart as the reality.

~m.54. When brahman wears a touch of form, that settles in mind as an image or idea or imagination. That unreality then settles forever in the heart as real.

~vlm.54. This power of imagination having assumed a definite form, is termed the mind; which with its volition and options, is situated in the heart of living beings.

*jd.54 - kiMcit_AmRSTa-rUpam yat - what is a sort of wiped-off=form = brahma tac ca sthiram mana: - the settled mind is brahman and That = kalpanA sat sadA eva - while the kalpanA Imagining = etat sad iva - is, as this what-is-So = upasthitA hRdi - established in the heart.

 

चित्तइत्य्_एव रूढा इयम् यदा_एव कलना-उदिता ।

cittam iti_eva rUDhA iyam yadA_eva kalanA-uditA |

तदा_एव चित्त्वम् विस्मृत्य सा जडा_इव व्यवस्थिता ॥५५॥

tadA_eva cittvam vismRtya sA jaDA_iva vyavasthitA ||55||

.

cittam iti eva - x =

rUDhA iyam - x =

yadA_eva - x =

kalanA-uditA - x =

tadA_eva - x =

cittvam vismRtya – the process of Consciousness having been forgotten =

sA jaDA iva vyavasthitA – it settles into density.

#citta cittam iti_eva rUDhA iyam yadA_eva kalanA-uditA | tadA_eva cittvam vismRtya sA jaDA_iva vyavasthitA || y5013.055.

#cittva cittam iti_eva rUDhA iyam yadA_eva kalanA-uditA | tadA_eva cittvam vismRtya sA jaDA_iva vyavasthitA || y5013.055.

#kalanA-udita

*vismRtya

~m.55 When the consciousness gets firm in such imagination and idea as 'I am this mind stuff', consciousness forgets its orginal nature and settles as an inconscient and stupid (entity)

~vlm.55. With its two distinct powers of imagination and volition, it is employed in the acts of discriminating and chosing[choosing?] the agreeable from what is disagreeable to it. (i. e. The imagination and volitive faculties of the mind, supply it with the power of discrimination and option, between what is fit or unfit for or suitable to it).

~sv.55 This is known as the finite intelligence or individualised consciousness.

 

संपन्ना कलना-नाम्नी संकल्प-अनुविधायिनी ।

sampannA kalanA-nAmnI saMkalpa-anuvidhAyinI |

अवच्छेदवती वा अग्रा हेयोपदेय-धर्मिणी ॥५६॥

avacchedavatI vA agrA heyopAdeya-dharmiNI ||56||

.

sampannA  - x =

kalanA-nAmnI – what's called "Impulsion"  

saMkalpa-anuvidhAyinI – concept-compliant/imitative  

avacchedavatI vA  - or discerning  

agrA - first =

heyopAdeya-dharmiNI – dharmas-to & dharmas-not.

~vwv.454/5.56. The foremost (Principle of Consciousness), acting in conformity to its will [saMkalpa!], has become the entity with the appelation "grasping (or apprehension)" possessed of distinctions (such as past or future) and having the characteristics (or observance) of what is fit to e left or taken.

~m.56 (Then) endowed with such apprehension and understanding, and guided by determinations and resolutions (by itself), mind starts making distinctions such as agrceable and disagreeable. Such an attitude becomes its nature.

~vlm.56. The intellect being seated in the heart with its thoughts and volitions, forgets its spiritual nature, and remains as a dull material substance: (i. e. the passivity of the heart as opposed to the activity of the mind).

~sv.56 However, this limited consciousness soon 'forgot' its own essential conscious nature and continued to be, but inert. It then became the thinking faculty with reception and rejection as its inherent tendencies.

 

सा_एषा चिद्_एव जगताआगता_इव स्व.शक्तित: ।

sA_eSA cit_eva jagatAm AgatA_iva sva.zaktita: |

न सम्प्रबोधिता यावद्_रूपम् तावन्_न बुध्यते ॥५७॥

na samprabodhitA yAvat_rUpam tAvan_na budhyate ||57||

.

this very chit.Consciousness of the worlds

seems to come from Ur.own power

.

so long as it is not fully awakened

thus long its Form is not realized

.

~m.57 Mind is consciousness alone. Even so it cannot move by its own power. Till it gets enlightened about its nature, it can not know its orginal state.

~vlm.57. The intellect being thus confined in the hearts of all animals in this world, continues in utter oblivion of its nature; until it is awakened of itself, either by its intuition or instruction

of preceptors &c.

~sv.57 In fact, it is the infinite consciousness alone that has become all this: but until it awakes to its infinite nature, it does not know itself in self-knowledge.

 

अत: शास्त्र-विचारेण वैराग्येण परेण च ।

ata: zAstra-vicAreNa vairAgyeNa pareNa ca |

निग्रहेण इन्द्रियाणाम् च बोधयेत्_कलनाम् स्वयम् ॥५८॥

nigraheNa indriyANAm ca bodhayet kalanAm svayam ||58||

.

ata: zAstra-vicAreNa

thus with zAstra-Inquiry

vairAgyeNa pareNa ca

and total dispassion

nigraheNa indriyANAm ca – and ungrasping senses  

let Ur.own

kalanA.Impulse be realized

.  

~m.58-59 . It can realize its own nature by scriptural inquiry, detachment and dispassion and control of senses. Otherwise it revolves in the delusion of this world.

~vlm.58. So it is to be wakened by means of instruction, derived from the Sástras and preceptors; as also by the practice of dispassionateness, and subjection of the organs of sense and action.

~sv.58 Hence, the mind should be awakened by means of enquiry based on scriptures, dispassion and control of the senses.

 

कलना सर्व.जन्तूनाम् विज्ञानेन शमेन च । प्रबुद्धा ब्रह्मताएति भ्रमति_इतरथा जगत् ॥५९॥

kalanA sarva.jantUnAm vijJAnena zamena ca | prabuddhA brahmatAm eti bhramati_itarathA jagat ||59||

.

kalanA sarva.jantUnAm – the Impulse of all people  

vijJAnena zamena ca – by wise understanding and peace =

prabuddhA brahmatAm eti – awakened goes to the state of brahman  

bhramati_itarathA jagat – otherwise it mistakes the world

.

~vwv.1662.y5.13.59. The understanding of all beings, awakened by Knowledge and tranquillity, attains to brahmanhood; otherwise, it wanders about the world.

~m.58-59 . It can realize its own nature by scriptural inquiry, detachment and dispassion and control of senses. Otherwise it revolves in the delusion of this world.

~vlm.59. When the minds of living beings, are roused by learning and self-control; they tend towards the knowledge of the Great Brahma, or else they rove at random about the wide world.

~sv.59 59-60 This intelligence when it is thus awakened shines as brahman the absolute; or else it continues to experience this finite world.

 

व्यामोह-मदिरा-मत्ताम् लुठिताम् विषयावटे । आत्मावेदन-संसुप्ताम् कलनाएव बोधयेत् ॥६०॥

vyAmoha-madirA-mattAm luThitAm viSayAvaTe | AtmAvedana-saMsuptAm kalanAm eva bodhayet ||60||

.

vyAmoha-madirA-mattAm - dead.drunkenly deluded =

luThitAm - rolling =

viSaya-avaTe - x =

AtmAvedana-saMsuptAm - x =

kalanAm eva bodhayet - x.

~m.60 One should be awakened from this sleep of Self and the fall into the chasm of senses.

~vlm.60. We must therefore awaken our minds, which are rolling in the pit of worldliness, thru the inebriety of the wine of error, and which are dormant to divine knowledge.

~sv.60 59-60 This intelligence when it is thus awakened shines as brahman the absolute; or else it continues to experience this finite world.

#vyAmoha व्यामोह

#luThita लुठित

Ø #avaTa -m.- a hole, vacuity in the ground • a hole in a tooth • any depressed part of the body, a sinus. •‑• Comp. -kuccha : कच्छपः a tortoise in a hole • (fig.) one who has had no experience, who has seen nothing of the world. y1028.004 • y2018.025 •• sam sAra avaTa~vAsin, dweller in the saMsAra-hole, y5024.022

#mad -->#madirA मदिर spirituous liquor, any inebriating drink, wine, nectar • a wagtail (esp.in the pairing season matta-khaJjana).

 

अप्रबुद्धा यदा ह्य्_एषा न किंचिद्_sवबुध्यते ।

aprabuddhA yadA hi_eSA na kiMcit_avabudhyate |

संकल्प-कलना_इव_sन्तर्_दृश्यमाना_sपि असन्मयी ॥६१॥

saMkalpa-kalanA_iva_anta:_dRzyamAnA_api asanmayI ||61||

.

a-prabuddhA yadA hi eSA –

for when unawakened thisn =

na kiMcit_avabudhyate –

not anything is understood =

saMkalpa-kalanA: iva –

like conceptual imaginings =

antar dRzyamAnA api a-sanmayI –

tho seen within is an unreal form.

~m.61 The mind of ideas and imagination will not be aware of its original nature as long as it is not awakened This mental apprehension, even though clear, is still illusory and is only an imagination or an idea.

~sv.61 When this inner intelligence is not awakened, it does not really know or understand anything: and what appears to be known thru the thoughts is of course not the reality.

~vlm.61. As long as the mind is unawakened, it is insensible of every thing (in its true light); and though it perceives the visibles, yet this perception of them is as false as the sight of a city in our fancy.

*jd.61 - अप्रबुद्धा यदा ह्य् एषा when it is not awakened = न किंचिद् अवबुध्यते nothing at.all is understood = संकल्प-कलना_इव it is like an imagined conception अन्तर्_दृश्यमाना seen within अपि_sसन्मयी yet a form of the notSo.

 

तया परमया दृष्ट्या कलना एषा_sन्तर.स्थया ।

tayA paramayA dRSTyA kalanA eSA_antara.sthayA |

मञ्जरी गन्ध-शक्ति_एव पदार्थेषु विराजते ॥६२॥

maJjarI gandha-zakti_eva padArtheSu virAjate ||62||

.

tayA paramayA dRSTyA –

by That absolute point.of.view

kalanA eSA –

this imagining =

antarasthayA –

thru its inner situation =

maJjarI –

a bouquet =

gandha-zakti eva –

only fragrance-power =

padArtheSu virAjate –

projects in things.

~m.62 Objects (in this world) shine due to the apprehensions and understandings which abide inside as images of the Supreme perceptions.

~vlm.62. But when the mind is awakened by divine knowledge, to the sight of the supreme Being; it presents every thing in itself, as the inward fragrance of flowers pervades the outer-petals also. (i. e. The inward sight of God, comprehends the view of every thing in it).

~sv.62 These thoughts themselves derive their value from consciousness, even as a receptacle derives its scent from the incense kept in it.

*jd.62 - tayA paramayA dRSTyA - by That Supreme dRShTi.Perception = kalanA eSA – this imagining = antarasthayA – thru its inner situation = maJjarI – a bouquet = gandha-zakti eva – only fragrance-power = padArtheSu virAjate - projects in things.

#kal -> #kalana कलन a. (end-comp.) Causing, effecting; impelling; making. • kalanam -नम् A spot, mark; A defect, an offence, fault. • Taking, seizing, grasping; कलनात्सर्वभूतानां स कालः परिकीर्तितः. • Knowing, understanding, apprehension. •-• Karmic impulse, kalanA-karmaNi rate manasi_api mahAtmana: | na kazcit_atra aham, y6053.007 • employing (a term), avidyA_ iyam ayam jIva ity-Adi.kalanA-krama: | aprabuddha-bodhAya kalpito vAg-vidAm varai: y6049.017

 

तनु: संकल्पीता या_एषा कलना_इति जगत्-त्रये ।

सा हि किंचिद्_विजानाति नित्यम् ज्ञान-एक-धर्मिणी ॥६३॥

tanu: saMkalpItA yA_eSA kalanA_iti jagat-traye |

sA hi kiMcit_vijAnAti nityam jJAna-eka-dharmiNI ||63||

.

tanu: saMkalpItA yA eSA –

this body/self which is conceived =

kalanA iti –

is a karmic impulse =

jagat-traye –

in the three worlds =

sA hi kiMcid vijAnAti –

for he whatever understands =

nityam jJAna-eka-dharmiNI –

ever Wisdom-one-qualitied.

#tanu

#vijAn

~m.63 These three worlds are the embodiments of such ideas and imaginations which itself is a reflection of a certain elementary aspect of that (consciousness) whose nature is Truth and Knowledge

~vlm.63 Though the intellect has the quality of knowing every thing, contained in all the three worlds; yet it has but a little knowledge of them from the paucity of its desire of knowing them. (i. e. Though the capacity of the intellect is unlimited, yet its knowledge is proportionate to its desire of gaining it).

~sv.63 On account of this borrowed intelligence thought is able to know a minute fragmented fraction of this cosmic consciousness.

* VA small part (of Consciousness) moves in triple world as

notion, and whatever this notion knows is because of its innate one

Consciousness.

~AS: The cit, when formulated among the worlds as a body knows only a little (due to the limited concept of the body), even though it is eternally pure knowledge. 

चेतनेन जदा राम कलन-उपल-रूपिणी ।

cetanena jadA rAma kalana-upala-rUpiNI |

पद्मिनि_इव_आतपेन_sसौ परेण_एव प्रबोध्यते ॥६४॥

padmini_iva_Atapena_asau pareNa_eva prabodhyate ||64||

.

cetanena –

thru effected feeling, rAma,

jadA –

inert is imagination, formed of stone

rAma - x =

kalanA upala-rUpiNI - x =

padminI iva –

like a lotus thru the heat

Atapena

asau pareNa eva prabodhyate - x.

~m.64 This 'kalana', apprehension, which is inconsicent like a stone, is enlightened by consciousness like a lotus by sun.

~sv.64 The mind blossoms fully only when the light of the infinite shines upon it.

~vlm.64. The mind without the intellect is a dull block of stone; but it is opened by divine light, like the lotus-bud expanding under the light of the sun.

 

यथा शिलामयी कन्या च_उदिता_sपि न नृत्यति ।

yathA zilAmayI kanyA coditA_api na nRtyati |

तथा_इयम् कलना देहे न किम्चिद्_sवबुध्यते ॥६५॥

tathA_iyam kalanA dehe na kimcit_avabudhyate ||65||

.

as a stone maiden =

even when commanded does not dance =

tathA iyam kalanA dehe –

so this conceptuality =

na kiMcit avabudhyate –

not at all has understanding.

~m. Just like a girl in a sculpture who cannot dance even when driven or provoked, these understandings and ideas can never be endowed with light by an ordinary embodied being.

~sv.65 Otherwise, though appearing to be intelligent, thought is unable to comprehend anything really, even as the granite figure of a dancer does not dance even when requested to do so.

~vlm.65. The imaginative mind is as devoid of understanding, as a statue made of marble, is unable to move about by itself.

*jd.65 - yathA zilAmayI kanyA - as a stone maiden = coditA / ca_uditA api na nRtyati - even when commanded does not dance = tathA iyam kalanA dehe - so this conceptuality = na kiMcit avabudhyate - not at all has understanding.

#cud -> #codita‑ - caused to move quickly • driven, impelled • carried on (a business) • invited, directed • informed, apprised • fixed, appointed • may be confused with <ca_udita> +

#avabudh ava>budh avabudhyate (fut.3. pl. <avabhotsyante>, rarely P. e.g. <avabudhyati>; 2. sg. <avabudhyasi>) to become sensible or aware of, perceive, know Caus. (impf. <avabodhayat>) to make one aware of, remind of; to cause to know, inform, explain: Pass. avabudhyate, to be learnt by (instr.)

 

लिपिकर्म-नृपै:_युद्धम् क्व कृतम् घर्घर-आरवम् ।

lipikarma-nRpai:_yuddham kva kRtam gharghara-Aravam |

क्वचिन्_न चन्द्र-किरणैर्_ओषध्य: प्रतिबोधिता: ॥६६॥

kvacin_na candra-kiraNai:_oSadhya: pratibodhitA: ||66||

.

lipikarma-nRpai: -

by painted kings =

yuddham kva kRtam –

what war is made =

gharghara-Aravam - x =

kvacit na candra-kiraNai: - wherever not w moonbeams =

oSadhya: pratibodhitA: - herbs have been awakened.

~m. Can kings in a sculpture fight, making shrill noises? Can moon-beams cause blossoming of flowers like lotuses?

~sv.66 Can a battle-scene painted on a canvas generate the roar of the fighting armies?

~vlm.66. How can the regiments drawn in painting, wage a war in a mutual conflict, and how can the moon-beams, make the medicinal plants emit their light? (i. e. As it is life that makes the armies fight, so it is the intellect that actuates the mind to its operations. And as the plants shine by night by the sun-beams, which are deposited in them during day, so shines the mind by means of its intellectual light).

 

असृग्-आलिप्त-गात्रैश्_च शवै: क्व परिवल्गितम् ।

क्व गीतम् मधुर-ध्वानम् वन-पाषाण-खण्डकै: ॥६७॥

asRg-Alipta-gAtrai:_ca zavai: kva parivalgitam |

kva gItam madhura-dhvAnam vana-pASANa-khaNDakai: ||67||

.

asRg-Alipta-gAtrai: ca - x =

zavai: kva parivalgitam - x =

kva gItam madhura-dhvAnam - x =

vana-pASANa-khaNDakai: - x.

*asRg-Alipta-gAtra

*parivalgita

*madhura-dhvAna

*vana-pASANa-khaNDaka

~m.67 Can blood soaked dead warrriors thunder about? Can stones in forests sing sweet songs?

~vlm.67. Who has seen dead bodies besmeared with blood to run about on the ground, or witnessed the fragments of stones in the woods to sing in musical strains?

~sv.67 Can a corpse get up and run?

 

क्व पुंसा विहितैर्_sर्कै: क्षपितम् यामिनी-तम: ।

kva puMsA vihitai:_arkai: kSapitam yAminI-tama: |

क्व संकल्प-मयैश्_छाया क्रियते व्योम-काननै: ॥६८॥

kva saMkalpa-mayai:_chAyA kriyate vyoma-kAnanai: ||68||

.

kva - x =

puMsA - x =

vihitai: arkai: kSapitam - x =

yAminI-tama: - the Dark of the Moon =

kva samkalpa-mayai: - x =

chAyA kriyate vyoma-kAnanai: - x.

#vihita

#kAnana

~m.68-69 Can suns carved in stones dispel darkness? Can imaginary sky gardens cause shadows? Can minds which are stone-stupid and are products of illusion and delusion and are mirage- like, be activated without the aid of consciousness?

~vlm.68. Where does the stone idol of the sun, dispel the darkness of the night; and where does the imaginary forest of the sky spread its shade on the ground?

~sv.68 Does the figure of the sun carved on a rock dispel darkness?

 

क्व जडै:_उपल-आकारै:_मिथ्या-भ्रम-भर-उत्थितै: ।

kva jaDai:_upala-AkArai:_mithyA-bhrama-bhara-utthitai: |

मृग-तृष्णा.मयै:_एभि:_मनोभि: क्रियते क्रिया ॥६९॥

mRga-tRSNA.mayai:_ebhi:_manobhi: kriyate kriyA ||69||

.

kva jaDai:_upala-AkArai: -

where/how with inert stone-forms =

mithyA.bhrama-bhara=utthitai: -

with false.delusion-bearing=happenings =

mRgatRSNA.mayai: -

with mirage-formations =

ebhi:_manobhi: kriyate kriyA –

with these Minds does Action act?

~m.68-69 Can suns carved in stones dispel darkness? Can imaginary sky gardens cause shadows? Can minds which are stone-stupid and are products of illusion and delusion and are mirage- like, be activated without the aid of consciousness?

~vlm.69. Of what good are the efforts of men, who are as ignorant as blocks of stones, and are led by their error in many ways; except it be to endanger themselves by the mirage of their minds? (The exertions of the ignorant are as vain as the labour of a Sisyphus).

~sv.69 Similarly, what can the inert mind do?

*jd.69 - kva jaDai:_upala-AkArai: - where/how with inert stone-forms = mithyA.bhrama-bhara=utthitai: - with false.delusion-bearing=happenings = mRgatRSNA.mayai: - with mirage-formations = ebhi:_manobhi: kriyate kriyA - with these Minds does Action act?

 

यथा_आपते क्षते स्फारे मृगतृष्ण-तरङ्गिनी ।

yathA_Apate kSate sphAre mRgatRSNa-taraGginI |

कलना तद्.वद्_एव_इयम् स्फुरत्य्_आत्मनि सत्य्_sलम् ॥७०॥

kalanA tad.vat_eva_iyam sphurati_Atmani sati_alam ||70||

.

yathA Apate kSate sphAre - x =

mRgatRSNa-taraGginI - x =

kalanA tad.vad eva iyam - x =

sphuraty Atmani saty alam - x.

#sphAra

#kalanA

*sphurati

~m.70 Just like mirages which are caused by hot sun, ideas and apprehensions sparkle in the Self,

~sv.70 Even as the mirage appears to be flowing water only when the sun shines, the mind appears to be intelligent and active only because of the inner light of consciousness.

~vlm.70. It is the imagination that displays the non-existent as existent in the soul, as it is the sun-beams, which exhibit the limpid main in the mazy sands.

 

यद्_एतत्_पण्डितम् नाम तन्.मनो_sधिगतम् शठै: ।

yat_etat_paNDitam nAma tan.mana:_adhigatam zaThai: |

मरुताम् विद्धि ताम् शक्तिsन्त: प्राण.शरीरिणीम् ॥७१॥

marutAm viddhi tAm zaktim anta: prANa.zarIriNIm ||71||

.

yat etat paNDitam nAma – whatever is called scholarly  

tan.manas adhigatam zaThai: - x =

marutAm viddhi tAm zaktim - x =

anta: prANazarIriNIm - x.

#paNDita

#zaTha

#prANazarIrin

~m.71 Such sparklings and vibrations have been perversely attributed and assumed to be from mind by perverse people. Know that the energy prevailing inside (a body) is that of vital body (of pranic airs)

~sv.71 Ignorant people misconstrue the movement of life-force to be the mind: but in fact it is nothing more than the prana or life-force.

~vlm.71. It is the moving principle in the body, which the sophists designate as the mind; but know it as a mere force of the winds, like the vital breath of living beings.

~sv.72 But, in the case of those whose intelligence is not fragmented or conditioned by thoughts, it is surely the radiance of the supreme being or self.

~vlm.72. Those whose self-consciousness is not disturbed, by the currents of their passions and desires; have their spiritual souls like an unperturbed stream (of psychic fluid).

 

येषाम् संविद्-अन्.आक्रान्ता सम्कल्प-लव-निश्चयै: ।

yeSAm saMvid-an.AkrAntA samkalpa-lava-nizcayai: |

अन्.आक्षिप्त-रस-आकारा प्रभा_एषा पारमात्मिकी ॥७२॥

an.AkSipta-rasa-AkArA prabhA_eSA pAramAtmikI ||72||

.

yeSAm - x =

saMvid-an.AkrAntA - x =

samkalpa-lava-nizcayai: - x =

an.AkSipta-rasa-AkArA prabhA_eSA pAramAtmikI - x.

~m.72 Such resolves which are not fully endowed/seized with understanding and are with very little of 'sankalpa' are the glowings or flashes of the Supreme the flawless essence, the 'rasa'

~vlm.72. Those whose self-consciousness is not disturbed, by the currents of their passions and desires; have their spiritual souls like an unperturbed stream (of psychic fluid).

~sv.72 But, in the case of those whose intelligence is not fragmented or conditioned by thoughts, it is surely the radiance of the supreme being or self.

 

अयम् सो_sहइदम् तन्_म इति या कलना_आविला ।

ayam sa:_aham idam tan_ma iti yA kalanA_AvilA |

प्राण_आत्म-तत्त्वयोस्_तस्या: संज्ञा जीवा_इति कथ्यते ॥७३॥

prANa_Atma-tattvayo:_tasyA: saMjJA jIvA_iti kathyate ||73||

.

"I am this this; this that is mine,"

it's such confused imagining

of prANa- and Self-Thatnesses

that defines the Living jIva

.

~sv.73 The Self of the vital (prana) is agitated by feelings like 'I am this body; all this is mine', The, symbolic name / appelation of such pranic Self is 'jIva'.

~vlm.73. But when this pure consciousness is befouled by the false fancies of this and that, and that this is I and that is mine; then the soul and the vital principle, are both taken together to form a living being.

~sv.73 The intelligence that identifies itself with certain movements of life-force in the self (by entertaining notions of 'this am I', 'this is mine') is known as the jiva or the living soul.

ayam sa: aham - "This this am I = idam tan me iti - this that is mine" = yA kalanAvilA - such conceptual pollution = prANa=Atma-tattvayo: tasyA: - of the prANa- and Self-Thatnesses = saMjJA "jIvA" iti kathyate - is the definition/nature of the Living.jIva.

 

धी:_चित्तम् जीव: इति_एता: संकल्पस्य_sसत: मता: ।

dhI:_cittam jIva: iti_etA: saMkalpasya_asata: matA: |

संज्ञा: संकल्पिता:_तज्ज्ञै:_न राम परमार्थत: ॥७४॥

saMjJA: saMkalpitA:_tajjJai:_na rAma paramArthata: ||74||

.

dhI:

cittam

jIva:

iti_etA: saMkalpasya_asata: matA:

saMjJA: saMkalpitA:_tajjJai:_na rAma paramArthata:

धीः "Dhî Thought",

चित्तम् "chitta Affection",

जीवः "Living jIva"

इत्य् एताः मताः संज्ञाः such supposed/received SamjnA Terms as these

संकल्पस्य असतः are as conceptions of the unreal

संकल्पिताः तज्ज्ञैः conceived by That-knowers, but

न राम परमार्थतः not, rAma, in the higher sense. -74-

~m.74 O rAma, wise men have named/called this unreality (falsehood) by various names like intellect (buddhi), mind, jIva and such. In the Absolute there are no such (divisions)

~sv.74 Intelligence, mind, jiva, etc., are names which are used even by wise men: such entities are not real, however, from the absolute point of view.

~vlm.74. The mind, the living soul and understanding, are all but fictitious names of an unreality, according to the conceptions of false thinkers, and not of them that know the true spirit.

 

मनो नो न मतिर्_न_sपि धीरेषा न शरीरकम् ।

mana:_ no na mati:_na_api dhIreSA na zarIrakam |

अस्ति_इह परमार्थेन स्वात्मा_एव_इह_sस्ति सर्वदा ॥७५॥

asti_iha paramArthena svAtmA_eva_iha_asti sarvadA ||75||

.

no Mind at.all and no Mentality

—not even this Thought—

no Embodiment is here

(not in the higher sense)

only sva.AtmA Ur.own-Self is yours here always

.

~m.75 For, in the Supreme there is neither body, nor mind, nor intellect. All is Self only, always and ever.

~vlm.75. There is no mind nor understanding, no thinking principle, nor the body in reality; there is the only reality of the One universal spirit, which is ever existent everywhere. (So says

the Sruti:--All else are but transitory creations of imagination, and so pass into nothing).

~sv.75 In truth, there is no mind, no intelligence, no embodied being: the self alone exists at all times.

#manas -n.- manas.Mind, a self-referential collective noun denoting the self-containing set that consists of {manas, buddhi.Intellect, citta.Affection, ahaMkAra."I"dentity} • manas cit-saMvittyA ucyate jIva: saMkalpAt sa mana:_ bhavet | buddhiz cittam ahaMkAra:_ mAyA ity-Ady abhidham tata: y3067.021

#mati: -n.- intelligence, judgement; mentation • ‑f.‑ conviction, belief +

manas na-u no manas.Mind at-all the self-containing set {manas, buddhi Intellect, citta Affection, ahaMkAra Egoity} na matir no Mati mentality mental organ, brain na api dhIr eSA not even this Dhi Thought na zarIrakam no Embodiment asti iha is here paramArthena in the higher sense svAtmA eva iha asti sarvadA the ownSelf is here always.

 

 

 

आत्मा_एव_इदम् जगत्_सर्वआत्मा काल-क्रमस्_तथा ।

स च आकाशाद्_sच्छतरो न अस्ति इव अस्त्य्_एव च अमल: ॥७६॥

AtmA_eva_idam jagat sarvam AtmA kAla-krama:_tathA |

sa ca AkAzAt_acchataro na asti iva asti_eva ca amala: ||

76||.

AtmA eva idam jagat sarvam – self alone is this whole world =

AtmA kAla-krama: – self the course of time =

tathA sa: ca – and thus it is =

AkAzAt acchatara: - clearer than Space =

na asti iva – as.if is were not =

asti eva ca amala: - and it is quite immaculate.

*jd.76 - AtmA eva idam jagat sarvam – self alone is this whole world = AtmA kAla-krama: – self the course of time = tathA sa: ca – and thus it is = AkAzAt acchatara: - clearer than Space = na asti iva – as.if is were not = asti eva ca amala: - and it is quite immaculate.

~m.76 All this here is Self and self alone. Time and its course is Self. It appears to be 'not' though existing since it is subtler than the subtle space.

~sv.76 The self alone is the world; the self alone is time and also the evolutionary process. Because it is extremely subtle it seems not to exist, though it exists.

~vlm.76. It is the soul, which is all this world, it is time and all its fluctuations, it is more transparent than the atmosphere, and it is clear as it is nothing at all.

 

अच्छत्वाद्_sसद्-आभास: संविद्-रूपतया तु सत् ।

आत्मा सर्व.पद-अतीत: स्व.अनुभूत्या_sनुभूयते ॥७७॥

acchatvAt_asat-AbhAsa: saMvit-rUpatayA tu sat |

AtmA sarva.pada-atIta: sva.anubhUtyA_anubhUyate ||77||

.

acchatvAd – from clearness =

asad-AbhAsa: - unreal projection =

saMvid-rUpatayA tu sat – by a form of awareness yet being =

AtmA sarva.pada-atIta: - a self beyond all states =

sva.anubhUtyA_anubhUyate – by your own experience it is experienced.

~sv.77 While appearing to be a reflection or appearance, it is also realised to be the truth: but the self is beyond all these descriptions and its truth can only be experienced directly in self-knowledge.

~m.77 Because of pure transparency, the Self resembles unreality (as if not existing). However because of it being the form of truth, it is real and existing. Self is beyond everything, beyond time. It can be experienced (only) by self- eperience.

~vlm.77. It is not always apparent, owing to its transparency; yet it is ever existent, owing to our consciousness of it. The spirit is beyond all things, and is perceived by our inward perception of it.

*jd.77 - acchatvAd – from clearness = asad-AbhAsa: - unreal projection = saMvid-rUpatayA tu sat – by a form of awareness yet being = AtmA sarva.pada-atIta: - a self beyond all states = sva.anubhUtyA_anubhUyate – by your own experience it is experienced.

 

मनस्_तत्र परिक्षीणम् यत्र संवित्-परात्मन: ।

mana:_tatra parikSINam yatra saMvit-parAtmana: |

अन्धकार-क्षयस्_तत्र यत्र_आलोक: प्रवर्तते ॥७८॥

andhakAra-kSaya:_tatra yatra_Aloka: pravartate ||78||

.

manas tatra – Mind there =

parikSINam yatra – worn.away where =

saMvit-parAtmana: - x =

andhakAra-kSayas - x =

tatra yatra_Aloka: pravartate - x.

~m. Where Self is acquired (realized), mind dissolves. Where sun is, there can be no darkness.

~sv.78 When the inner light begins to shine, the mind ceases to be even as when there is light, darkness vanishes.

~vlm.78. The mind vanishes into nothing, before our consciousness of the Supreme Soul; just as darkness is dispelled from that place, where the sunshine is present.

 

यत्र आत्म-संविद:_sच्छाया: संकल्प-उत्थतया मता: ।

yatra Atma-saMvida:_acchAyA: saMkalpa-utthatayA matA: |

तत्र_आत्मन: विस्मरणम् स्मरणम् चित्त-जन्मन: ॥७९॥

tatra_Atmana: vismaraNam smaraNam citta-janmana: ||79||

.

yatra Atma-saMvida:_acchAyA: - x =

saMkalpa-utthatayA matA: - x +

tatra - there =

Atmana: vismaraNam - forgetfulness of Self =

smaraNam citta-janmana: - remembrance of what is born of Affective mind.

~m.79 Where Self-knowledge goes under cover/goes into a shadow, and various thoughts, ideas and considerations arise due to will and volition (of mind), there Self is forgotten and mind comes to the fore (only those mental formations are noticed).

~vlm.79. When the transparent and self-conscious soul, raises other figures of its own will; then the presence of the soul is forgotten, and hid under the grosser creations of the mind.

~sv.79 On the other hand, when consciousness is objectified in an effort to experience the objects of the senses, the self is forgotten, as it were, and there arise thoughts concerning the creatures of the mind.

 

परस्य पुंस: संकल्प-मयत्वम् चित्तउच्यते ।

parasya puMsa: saMkalpa-mayatvam cittam ucyate |

अचित्तत्वsसंकल्पान्_मोक्षस्_तेन_sभिजायते ॥८०॥

acittatvam asaMkalpAn_mokSa:_tena_abhijAyate ||80||

.

parasya puMsa: saMkalpa-mayatvam cittam ucyate

acittatvam asaMkalpAn_mokSa:_tena_abhijAyate

the process of conceptual

construction of the supreme person

is known as "chitta Affection".

When the Affection is absent,

Conception then is absent too;

and thereby Freedom is attained. parasya puMsa:

Of the perfect person

saMkalpa-maya-tvam

the construction of Concepts

"cittam" ucyate

is called "chitta Affection" affective mind -

a=citta-tvam asaMkalpAn

from absence of Affection there is absence of Conception

mokSa: tena abhijAyate

and thereby Moksha Freedom is attained.

~vwv.452/80a / y3004.42. That is called the mind which is the conceiving (or imagining) of objects. The nature, consisting of imagination, of (or assumed by) the Supreme Self is described as the mind.

~vwv.1617. The state consisting of imagination (or desire) of the Supreme Self is called the Mind. On account of the absence of imagination (or desire), there arises the state of no-mind (or absence of thought). Liberation arises from that.

~m.80 Mind is the Will content of the Supreme. Lack of will and volition implies lack of mind. And from such a state of absence of mind, liberation is achieved.

~vlm.80. The Volitive faculty of the Supreme Spirit, is denominated the mind; but it is unmindedness and want of volition on our part, which produces our liberation. (i. e. our submission to the Divine Will, sets us free from all liability, as it is said in the Common prayer: "Let your will (and not mine) be done").

~sv.80 A thought arising in the supreme being is known as individual consciousness; when this consciousness is freed from thought and individuation, there is liberation.

 

एतावत्_चेतस: जन्म बीजम् संसार-भूतये ।

etAvat_cetasa: janma bIjam saMsAra-bhUtaye |

संकल्प-उन्मुखताम् यात: संविद: वा किल_आत्मन: ॥८१॥

saMkalpa-unmukhatAm yAta: saMvida: vA kila_Atmana: ||81||

.

etAvat

to this extent

cetasa: janma -the birth of cetas.Awareness

bIjam saMsAra-bhUtaye -is the seed od the e xistence of samsAra,

saMkalpa-unmukhatAm -the unfolding of a concept,

yAta: saMvida: vA kila Atmana:

the coming of Awareness or indeed Self.
~m.81 Inclination towards will and volition generates relative character in the Self. This is at the root of mind and all that is the mutable world.

~vlm.81. Such is the origin of the mind which is the root of creation; it is the faculty of the volition of the principle of our consciousness, otherwise called the soul. (The mind is the volitive faculty of the Spirit, see 80).

~sv.81 The seed or the sole cause for this world-appearance is but the arising of a thought in the infinite consciousness, which gave rise to the limited finite individual consciousness.

 

निर्विकल्पाच्_चित: सत्ता संकल्प-अङ्क-कलङ्किता ।

nirvikalpAt_cita: sattA saMkalpa-aGka-kalaGkitA |

कलना_इत्य्_उच्यते तेन पुंस्त्व.वद्_बुध्यते मन: ॥८२॥

kalanA_iti_ucyate tena puMstva.vat_budhyate mana: ||82||

.

nirvikalpAt cita: sattA - x =

saMkalpa-aGka-kalaGkitA - x +

kalanA iti ucyate tena - x =

puMstvavat budhyate mana: - x.

*AB. ... nirvikalpAt pracyuteti zeSa: ||

#kalaGkita

#kalanA

#puMstva

~m.82 When the changeless Consciousness is tainted by will and volition, it is called 'kalana', a put-on of apprehensions and understandings. And thru that a power of virile procreative power, that is mind, sprouts up.

~vlm.82. The intellectual essence being defiled by its desires, after falling from its state of indifference; becomes the principle of production or producing the desired objects. (This is called the mind or the creative power, and is represented as the first male or the agent of procreation).

~sv.82 When consciousness thus moved away from its utterly quiescent state and became tainted, as it were, from thought, the thinking faculty arose and, with it, the mind thought of the universe.

 

प्राण-शक्तौ निरुद्धायाम् मनो राम विलीयते ।

prANa-zaktau niruddhAyAm mana:_ rAma vilIyate |

द्रव्यच्_छाया_sनु तद्_द्रव्यम् प्रान-रूपम् हि मानसम् ॥८३॥

dravyat_chAyA_anu tat_dravyam prAna-rUpam hi mAnasam ||83||

prANa-zaktau niruddhAyAm

When the prANa-power is controlled

mana:_ rAma vilIyate

Mind, rAma, subsides

dravyat chAyA_anu tad-dravyam - x =

prAna-rUpam hi mAnasam - x.

~vwv.1820.y5.13.83. rAma! When the (movment of the) vital energy is checked, the mind is dissolved as the reflected image of an object (vanishes) with that object. The mind is indeed of the nature of #prANa.

~m.83 O rAma, when 'pranasakti' the power of vital airs is controlled, mind dissolves. Mind is a form of the vital ai:_(prANa). The shadow of a material object follows the object.

~vlm.83. The mind becomes extinct, by loss of the vital power; as the shadow of a thing disappears, by removal of the substance. (This passage establishes the extinction of the mind, with all its passions, feelings and thoughts upon the death of a man).

~sv.83 O rAma, by the control of the life-force the mind is also restrained: even as the shadow ceases when the substance is removed, the mind ceases when the life-force is restrained.

 

देश-अन्तर-अनुभवनम् प्राणो वेत्ति हृदि स्थितम् ।

deza-antara-anubhavanam prANa:_ vetti hRdi sthitam |

स्पन्द-वेदनतो यत्.तन् मन इत्य्_sभिधीयते ॥८४॥

spanda-vedanata:_ yat.tat_ mana_ iti_abhidhIyate ||84||

.

deza-antara-anubhavanam – experience within the body

prANa: vetti hRdi sthitam – prAna knows as situate in the heart

spanda-vedanata: yat.tat - x =

manas iti abhidhIyate - Mind is thus defined.

#anubhavana anu-bhavana, 'after-becoming' experiencing; dezAntara-anubhavanam prANo vetti hRdi sthitam, y5013.084 -¶jd -•

#spanda-vedana

#manas

~m.84 The experience about an object which is far away cannot be obtained without a vibration in one's heart. Such a vibration is called mind.

~sv.84 It is because of the movement of the life-force that one remembers the experiences one had elsewhere; it is known as mind because it thus experiences movements of life-force.

~vlm.84. The living body perceives in its heart, the notion of a distant place which exists in the mind, and this proves the identity of the vital breath and the thinking mind. (Again the communication of the passions and feelings between the heart and mind, proves them to be the same thing). (Hence the word anta:-kArana or inward sense, is applied both to the heart as well as mind).

 

वैराग्यात्_कारण-अभ्यासाद्_युक्तितो व्यसन-क्षयात् ।

vairAgyAt kAraNa-abhyAsAt_yuktita:_ vyasana-kSayAt |

परमार्थ-अवबोधाच्_च रोध्यन्ते प्राण-वायव: ॥८५॥

paramArtha-avabodhAt_ca rodhyante prANa-vAyava: ||85||

.

vairAgyAt - by dispassion =

kAraNa-abhyAsAt - x =

yuktita: vyasana-kSayAt - x =

paramArtha-avabodhAt ca - x =

rodhyante prANa-vAyava: - the prANa-winds are controlled.

#yuktita

#vyasana

#avabodha

~vwv.1878. (The movements of) the vital airs are stopped thru indifference to the world, the practice of the means (for stopping the movement of #prANa thru breath-control), proper skill (or yogic meditation), the removal of vice and becoming awake to the highest Truth.

~m.85 When vasanas dissolve thru practice of detachment, inquiry into cause- effect relationships and by such strategies, the awareness of the highest spiritual truth arises. Then the vital airs will be controlled and restrained.

~vlm.85. It is therefore by repressing the mind, that the vital breath also repressed, to produce longevity and healthiness. (It is done by the following methods, viz; by dispassionateness, suppression of breathing, by yoga meditation, and by cessation from bodily labour in the persuit of worldly objects).

~sv.85 The life-force is restrained by the following means: by dispassion, by the practice of prANAyAma (breath-control) or by the practice of enquiry into the cause of the movement of the life-force, by the ending of sorrow thru intelligent means and by the direct knowledge or experience of the supreme truth.

 

दृषदो विद्यते शक्त: कदाचिच्_चलन-एधसाम् ।

dRSada:_ vidyate zakta: kadAcit_calana-edhasAm |

न पुनर्_मनसाsस्ति शक्ति: स्पन्द-अवबोधने ॥८६॥

na puna:_manasAm asti zakti: spanda-avabodhane ||86||

dRSada: vidyate zakta: -

the capacity of millstones is see/known =

kadAcic calana-edhasAm –

whenever in the heat of its operation =

na punar manasAm asti –

but there is not of Minds

zakti: -

a.Power

spanda-avabodhane

when spanda Vibration is understood/realized.

~m.86 It is possible that a stone manifests energy and sometimes even an ability to move. But mind will not have any vitality and power when its nature of vibration is realized.

~vlm.86. The stone has the capability of mobility, and the fuel of inflammability; but the vital breath and mind, have not their powers of vibration or thinking; (without the force of the intellect and the spirit).

~sv.86 It is possible for the mind to assume the existence of intelligence in a stone. But the mind does not possess the least intelligence.

*AB. ... || dRSada: zilAyA api ... ||

#dRR*? -> #dRSad -f.- a rock or stone, esp. the lower of two millstones. -> #dRSada . °षद् in °दो*लूखल n. sg. millstone and mortar Hariv. 6509.

#edhas -n.- happiness, prosperity, MBh.; • fuel, AV,Mn.

 

स्पन्द: प्राण-मरुच्-छक्तिश्_चलद्_रूपा_एव सा जडा ।

spanda: prANa-marut-zakti:_calat_rUpA_eva sA jaDA |

चिच्-छक्ति: स्वात्मन: स्वच्छा सर्वदा सर्वगा_एव सा ॥८७॥

cit-zakti: svAtmana: svacchA sarvadA sarvagA_eva sA ||87||

.

spanda Vibration-

the prANa-Air.power-

moving, though inert in form-

is the chit-Consciousness.power of the ownSelf.

And it is clear, pure, everywhen, everywhere.

spanda:

spanda Vibration

prANa-marut.zakti: the prANa-Air.power

calad moving

rUpA eva sA jaDA though of inert form

cit-zakti: is the chit-Consciousness.power

svAtmana: of the ownSelf.

svacchA Clear/pure

sarvadA everywhen

sarvagA eva sA

everywhere indeed is that power.

~vlm.87. The breath of life is inert by itself, and its pulsation is the effect and composed of the surrounding air; so the action of the mind, is owing to the force of the intellect; whose pellucidity pervades all nature.

~m.87 The energy of vital airs is in its vibration. In spite of such vibratory movement vital airs are inconscient. The consciousness -energy of one's self is pure. It is always so and is so in all things.

~sv.87 Movement belongs to the life-force which is inert: intelligence or the power of consciousness belongs to the self which is pure and eternally omnipresent.

 

चिच्-छक्ते: स्पन्द-शक्तेश्_च संबन्ध: कल्प्यते मन: ।

cit-zakte: spanda-zakte:_ca sambandha: kalpyate mana: |

मिथ्या_एव तत्_समुत्पन्नम् मिथ्या ज्ञानम् तद्_उच्यते ॥८८॥

mithyA_eva tat samutpannam mithyA jJAnam tat_ucyate ||88||

.

the conjunction of the chit-Power and spanda-Power conceives the Mind.

when that conceit arises falsely, it is mistaken Wisdom. cit-zakte:

of the chit-Power

spanda-zaktez ca and Spanda-Power

sambandha: the conjunction/association

kalpyate mana: the manas.Mind is conceived.

mithyA eva tat samutpannam When that is arisen falsely

mithyA jJAnam tad ucyate

that as known as false Wisdom/Knowledge.

~m.88 Mind invents a relationship between its vibratory power and consciousness energy / power. This is (mere) illusion. The knowledge born out of such illusion is called false knowledge.

 ~vlm.88. It is the union of the intellectual and vibrating powers, which is thought to constitute the mind. Its production is as false, as the falsity of its knowledge. (All mental phenomena are erroneous).

~vwv.1408 The association of the power of consciousness and the power of movement is brought about as the mind. It has arisen only falsely. It is called knowledge falsely.

~sv.88 It is the mind that fancies a relationship between these two factors: but such fancy is false and hence all knowledge that arises from this false relationship is also false.

 

एषा ह्य्_sविद्या कथिता माया_एषा सा निगद्यते ।

eSA hi_avidyA kathitA mAyA_eSA sA nigadyate |

परएतत्_तद्_s.ज्ञानम् संसार-आदि=विष-प्रदम् ॥८९॥

param etat_tat_a.jJAnam saMsAra-Adi=viSa-pradam ||89||

.

eSA hi avidyA kathitA –

this is what is called AvidyA Ignorance/unKnowing =

mAyA eSA sA nigadyate –

this is what is described as mAyA Illusion =

param etat tad ajJAnam –

this is absolutely That-Nescience =

saMsAra.Adi=viSa-pradam –

that offers samsAric poison.

~vwv.1409.y5.13. This (power) alone is described as #avidyA (or Nescience). This very (power) is declared as #mAyA or Illusion. This is the highest Ignorance producing the poison of the world and the like.

~sv.89 This is known as ignorance, as Maya or cosmic illusion, which gives rise to the dreadful poison known as world-appearance.

~vlm.89. The mental power is called error and illusion also, and these in ignorance of the Supreme Brahma, produce the knowledge of this poisonous world: (which springs from illusion of the mind).

~m.89 Such false knowledge is known as ignorance. Plainly it is 'maya' (deception). Such intense ignorance yields the poison of this mutable world.

 

चिच्-छक्ते: स्पन्द-शक्तेश्_च सङ्गे संकल्प-कल्पनम् ।

cit-zakte: spanda-zakte:_ca saGge saMkalpa-kalpanam |

न कृतम् चेत्_परिश्रीणास्_तद्_इमा भव-भीतय: ॥९०॥

na kRtam cet_parizrINA:_tat_imA bhava-bhItaya: ||90||

.

cit-zakte: - of the power of Consciousness =

spanda-zakte: ca - x =

saGge saMkalpa-kalpanam - x =

na kRtam cet parizrINA: - x =

tat_imA bhava-bhItaya: - x.

~m.90 The association of vibratory power with consciousness-power is a concoction of mental fabrication and determination. If such a concoction disappears, then with that the fears of and about this world decline and disappear.

~vlm.90. The powers of the intellect and vibration, combined with those of imagination and volition which constitute the mind, are productive of all worldly evils, unless they are weakened and kept under restraint.

~sv.90 This relationship between the life-force and consciousness is imaginary; if it is not so imagined, there can be no world-appearance!

 

वायुत: स्पन्द-शक्तिर्या सा चिता चेत्यते तदा ।

vAyuta: spanda-zaktir_yA sA citA cetyate tadA |

स-चेत्या चित्त-दैव-अन्त: संकल्पाद्_याति चित्तताम् ॥९१॥

sa-cetyA citta-daiva-anta: saMkalpAt_yAti cittatAm ||91||

.

vAyuta: spanda-zaktir_yA - x =

sA citA cetyate tadA - x =

sa-cetyA citta-daiva-anta: - x =

saMkalpAt_yAti cittatAm - x.

> vAyor iti vAyuta: | ... < Comm. ¶

yA What is

spanda-zakti: the vibrational force

~m.91 When the vibrations of ai:_get energised by consciousness, then that energised thing is mind (chitta). When internal will and volitions arrive into that mind, then it acquires the (full) character of mind (Cittatva)

~vlm.91. When the intellect thinks on or has the perception by the pulsation caused by the air. The wind of breath gives pulsation to the intellect, and causes its power of intellection; and this intellectual power gives rise to all the thoughts and desires of the mind.

~sv.91 The life-force, by its association with consciousness becomes conscious and experiences the world as its object.

 

चित्तता_एषा चितो मिथ्या कल्पिता बाल-यक्षवत् ।

cittatA_eSA cito mithyA kalpitA bAla-yakSavat |

अखण्ड-मण्डल-आकार-स्पन्द-रूपा चिद्_एव यत् ॥९२॥

akhaNDa-maNDala-AkAra-spanda-rUpA cit_eva yat ||92||

.

cittatA eSA –

the state of chitta.Affection is =

cita: mithyA kalpitA –

the false design of Consciousness =

bAla-yakSa-vat –

like the boy & yakSha.Monster =

akhaNDa-maNDala-AkAra-spanda-rUpA -

an unbroken-maNDala-AkAra-spanda-form =

cit eva yat - which is only Consciousness.

~m.92 This 'Cittatva' is, in fact, a delusory design like the 'yaksa' of a child's imagination. However, the tremor-form as the vast seamless universe, is consciousness only.

~vlm.92. The percussive intellect which extends over the undivided sphere of the universe, is verily the thinking power, the mind is a false imagination like the ghost of infants.

~sv.92 But all this is as unreal as the experience of a ghost by a child:

 

सा_एषा चित्ता तद्_sन्येन केन संबाध्यते किल ।

sA_eSA cittA tat_anyena kena sambAdhyate kila |

अखण्ड-शक्तेर्_इन्द्रस्य केन स्यात्_सह संगर: ॥९३॥

akhaNDa-zakte:_indrasya kena syAt saha saMgara: ||93||

.

sA eSA cittA – that this affected =

tad anyena kena sambAdhyate kila - x =

akhaNDa-zakte: indrasya - x =

kena syAt saha saMgara: - x.

~m.93 By what and by whom can this mind stuff be crowded out? Who can battle the immense power of Indra?

~sv. the movement within the infinite consciousness alone is the truth. Can this infinite consciousness be affected by any finite factor? In other words, can an inferior entity overwhelm a superior one?

~vlm.93. The intellect is the power of intellection, which cannot be intercepted by any thing else, like the mind any where; as there is no power to rise in contest against the almighty Indra. (The Intellect or chit being the Divine mind).

 

अत: संबन्धिनो_s-भावात्_सम्बन्धो_sत्र न विद्यते ।

ata: sambandhina:_a-bhAvAt sambandha:_atra na vidyate |

संबन्धेन विना कस्य सिद्धम् तत्.कीदृशम् मन: ॥९४॥

sambandhena vinA kasya siddham tat.kIdRzam mana: ||94||

.

ata: sambandhina: a-bhAvAt - x =

sambandha: atra na vidyate –

no connexion is known to be here =

sambandhena vinA –

without connexion =

kasya siddham tat.kIdRzam mana: - x.

~vlm.94. Thus their being no relation between intellection and the mind, it is wrong to attribute the mind with the power of thinking, which is not related with it.

~m.94 When a relationship does not exist, then a relationship cannot be manifest or be visible. When relationship does not exist, how can something like mind arise?

~sv. the movement within the infinite consciousness alone is the truth. Can this infinite consciousness be affected by any finite factor? In other words, can an inferior entity overwhelm a superior one?

 

चित्-स्पन्दयोर्_एकतायाम् किम् नाम मन उच्यते ।

cit-spandayo:_ekatAyAm kim nAma mana ucyate |

का सेना हय-मातङ्ग-सङ्ग-संघट्टनम् विना ॥९५॥

kA senA haya-mAtaGga-saGga-saMghaTTanam vinA ||95||

.

cit-spandayo: ekatAyAm –

in the unity of Consciousness and its vibration =

kim nAma mana ucyate –

what is manas.Mind called? =

kA senA –

what army is =

haya-mAtaGga-saGga-saMghaTTanam vinA - without ...

thm horse-elephant-saGga-saMghaTTana.

#cit cit-spandayo:_ekatAyAm kim nAma mana ucyate | kA senA haya-mAtaGga-saGga-saMghaTTanam vinA ||_y5013.095.

#spanda cit-spandayo:_ekatAyAm kim nAma mana ucyate | kA senA haya-mAtaGga-saGga-saMghaTTanam vinA ||_y5013.095.

#manas cit-spandayo:_ekatAyAm kim nAma mana ucyate | kA senA haya-mAtaGga-saGga-saMghaTTanam vinA ||_y5013.095.

*haya-mAtaGga-saGga-saMghaTTa

~m.95 What can be called mind, when consciousness and vibration become one? Can there be an army without elephants and horses?

~sv. the movement within the infinite consciousness alone is the truth. Can this infinite consciousness be affected by any finite factor? In other words, can an inferior entity overwhelm a superior one?

~vlm.95. How can this union of the intellect with its vibration only, be styled the mind with its multifarious functions. The commander alone cannot be called an army without its component parts of horse, elephants and others.

 

तस्मान्_न_sस्त्य्_एव दुष्टात्म चित्तम् राम जगत्.त्रये ।

tasmAt_na_asti_eva duSTa-Atma cittam rAma jagat.traye |

सा_एषा सम्यक्.परिज्ञानाच्_चेतसो जायते श्रुति: ॥९६॥

sA_eSA samyak.parijJAnAt_cetaso jAyate zruti: ||96||

.

~m.96 And so, O rAma, there is nothing like this wily mind in all the three worlds. Such a mind will vanish by an integral understanding and knowledge about mind (cetas)

~sv. the movement within the infinite consciousness alone is the truth. Can this infinite consciousness be affected by any finite factor? In other words, can an inferior entity overwhelm a superior one?

~vlm.96. Hence there is no such thing as a good or bad mind in any of the three worlds, (when there is no mind at all). The bias of its existence will be utterly removed by full knowledge of spirituality (tatwajnana). (That there is but one Spirit only).

 

मुधा मा_एवsन्.अर्थाय मन: संकल्पय_sनघ ।

mudhA mA_evam an.arthAya mana: saMkalpaya_anagha |

मनो मिथ्या-समुदितम् न_sस्त्य्_sत्र परमार्थत: ॥९७॥

mana:_ mithyA-samuditam na_asti_atra paramArthata: ||97||

.

don't let the Mind conceive its vain and useless thoughts, dear boy! manas

Mind is a gathering of falsity. Ultimately, it's not here.

mudhA - in vain =

mA evam *manas - let not thus manas.Mind =

anarthAya - to no purpose =

*saMkalpaya - conceptualize =

anagha - o sinless one =

manas mithyA-samuditam - Mind is a gathering of falsity =

na asti_atra paramArthata: - in the higher sense, it is not here.

~m.97 O sinless one, the concept of mind is wasteful, purposeless and calamitous. It is a product of delusion. It does not exist from the point of view of the Supreme truth.

~vlm.97. It is in vain and to no purpose, that they imagine the being of the mind. It is proved to be an unreality and having no substantiality of its own.

~sv. the movement within the infinite consciousness alone is the truth. Can this infinite consciousness be affected by any finite factor? In other words, can an inferior entity overwhelm a superior one?

 

मा त्वsन्त: क्वचित्_किम्.चित्_संकल्पय महामते ।

mA tvam anta: kvacit kim.cit saMkalpaya mahAmate |

मन: संकल्पकम् राम यस्मान्_न_sस्ति_इह कुत्र.चित् ॥९८॥

mana: saMkalpakam rAma yasmAn na_asti_iha kutra.cit ||98||

.

do not within you anywhen = kim.cit saMkalpaya –

conceive anything = mahAmate –

great thinker = mana: saMkalpakam –

Mind is a thing conceived, rAma, = yasmAn –

for which reason = na_asti_iha - it is not here = kutra.cit - anywhere.

~m.98 Do not, O one of mighty intelligence, conceive this mind even a trifle at any time. Mind is full of wills and volitions, O rAma. It does not exist anywhere.

~sv.98 Hence, O rAma, in truth there is no mind or finite consciousness: when this truth is clearly understood, that which was falsely imagined as the mind comes to an end.

~vlm.98. Therefore, O magnanimous Ráma! never give rise to false imaginations of anykind, and particularly that of the mind which never exists any where.

~m.98 ... Mind is full of wills and volitions, O rAma.... ~sv.... there is no mind or finite consciousness: ... that which was falsely imagined as the mind comes to an end. ~vlm. ... the mind which never exists any where.

*jd.98 - mA tvam anta: kvacit - do not anyhow within = kim.cit saMkalpaya - conceive anything = mahAmate - great thinker = mana: saMkalpakam - Mind is a thing conceived = o rAma = yasmAnfor which reason = na_asti_iha - it is not here = kutra.cit - anywhere.

 

अ-सम्यग्.ज्ञान=संभूता कल्पना मृगतृष्णिका ।

a-samyag.jJAna=sambhUtA kalpanA mRgatRSNikA |

हृन्-मरौ तव संशान्ता सम्यग्.आलोकनान्_मुने ॥९९॥

hRn-marau tava saMzAntA samyag.AlokanAn_mune ||99||

.

a=samyak-jJAna=sambhUtA - x =

kalpanA mRga-tRSNikA – imaginary mirage =

hRt-marau tava saMzAntA - x =

samyakAlokanAn mune … - x.

~m.99 O rAma of reflecting nature, this mind is a mirage of fabrications. It is born out of incomplete and incoherent knowledge. Pacify and quieten the desert of your heart with a holistic, integrated perception.

~sv.99 It appeared to be because of imperfect understanding; when this misunderstanding ceases, the mind also ceases to be.

~vlm.99. False phantasies rise as the mirage, from want of a full knowledge of things; they spring in the heart which is as barren as a desert, for want of the rain of full knowledge.

 

जडत्वान्_निःस्वरूपत्वात्_सर्वदा एव मृतम् मन: ।

jaDatvAn_ni:svarUpatvAt sarvadA eva mRtam mana: |

मृतेन मार्यते लोक:_चित्रा इयम् मौर्ख्य-चक्रिका ॥१००॥

mRtena mAryate loka:_citrA iyam maurkhya-cakrikA ||100||

.

jaDatvAt ni:svarUpatvAt - x =

sarva.daiva: / -daive / sarvadA eva =

mRtam mana: - x =

mRtena mAryate loka: - by the dead the world is killed

citrA iyam maurkhya-cakrikA - x.

~m.100. This mind is forever dead because of its inconscience and lack of any form and shape. This world is plagued by such a dead one. What a wonder is this world (made by) a foolish potter!

~sv.100 This mind is inert and is not a real entity: hence it is for ever dead! Yet, beings in this world are killed by this dead thing: how mysterious is this stupidity!

~vlm.100. The mind is a dead thing owing to its want of a form or activity, and yet it is a wonder as it is idolized in the circles of common people.

 

यस्या न आत्मा न देहो ऽस्ति न आधारो न अपि च आकृति: ।

yasyA na AtmA na deha:_asti na AdhAra:_ na_api ca_AkRti: |

तेन इदम् भक्ष्यते सर्वम् चित्रा इयम् मौर्ख्य-वागुरा ॥१०१॥

tena_idam bhakSyate sarvam citrA_iyam maurkhya-vAgurA ||101||

.

yasyA:

in which

na AtmA

no self

na deha:_asti

no body is

na AdhAra:

no support

na api ca AkRti:

and not even a form to be supported

tena idam bhakSyate sarvam - x =

citrA iyam maurkhya-vAgurA - x.

~m.101. Oh what a wonder! This world is a foolish snare and noose. This world is consumed by a thing which has neither a soul, nor a body, nor a support, nor a shape!

~sv.101 The mind has no self, no body, no support and no form; yet, by this mind is everything consumed in this world. This indeed is a great mystery.

~vlm.101. It is a wonder that the mind, having no soul nor essence, nor a body nor size or support of its own, should spread its net over all ignorant minds.

 

सर्व-सामग्र्य-हीनेन हन्यते मनसा अपि य: ।

नील-उत्पल-दलाघातैर्_मन्ये दलितमस्तकम् ॥१०२॥

sarva-sAmagrya-hInena hanyate manasA api ya: |

nIla-utpala-dalAghAtai:_manye dalitamastakam ||102||

.

sarva-sAmagrya-hInena - x =

hanyate manasA api ya: - whoever is hurt by manas.Mind =

nIla-utpala-dalAghAtai: - x =

manye dalita-mastakam - x.

~m.102 This mind has no means or weapons to kill anyone. If some one is hurt or killed by such a mind,

~sv.102 He who says that he is destroyed by the mind which has no substantiality at all, says in effect that his head was smashed by the lotus-petal.

~vlm.102. One who falls a victim to his unarmed and impotent mind, likens a man who says, he is hurt in his body by the falling of a lotus-flower upon it.

 

 

 

जडेन मूकेन अन्धेन निहतो मनसा अपि य: । मन्ये स दह्यते मूढ: पूर्ण-चन्द्र.मरीचिभि: ॥१०३॥

jaDena mUkena andhena nihato manasA api ya: | manye sa dahyate mUDha: pUrNa-candra.marIcibhi: ||

103

||

.

he

who is ruined by a Mind which is inert, mute, blind

—

I

think that such an ass would be burned by the cool gleaming of a full moon

!

*jd.103 - jaDena - by what is inert = mUkena andhena - dumb, blind = nihata: manasA api ya: - whoso is destroyed by manas.Mind = manye sa dahyate mUDha: - I think such an ass is burned = pUrNa-candra-marIcibhi: - by the rays of a full moon.

~m.103 he will be decimated even by a petal of a blue lotus. He will be killed even by a moon-beam.

~sv.103 To say that one can be hurt by the mind which is inert, dumb and blind is like saying that one is roasted by the heat of the full moon.

~vlm.103. The man that is undone by his inert, dumb and blinded mind, (that neither sees nor seizes nor talks to him); is as one who complains of his being burnt by the cool full-moon-beams.

 

 

 

विद्यमानो_sपि य: शूरो लोकस्_तेन_sभिभूयते ।

अविद्यमानएव_इदम् हन्यते मुग्धता_उदिता ॥१०४॥

vidyamAna:_api ya: zUro loka:_tena_abhibhUyate |

avidyamAnam eva_idam hanyate mugdhatA_uditA ||

104||.

vidyamAna: api – altho knowing =

ya: zUra: loka: - x =

tena_abhibhUyate - x =

a-vidyamAnam eva idam – even thm not knowing this =

hanyate mugdhatA_uditA - the arisen state of folly destroys.

~m.104. Even the warrior like (people with knowledge) get defeated by the visible world. Such a situation arises out of artless simplicity about the unreal world.

~sv.104 The hero who is able to destroy a real enemy standing in front of him is himself destroyed by this mind which does not even exist.

~vlm.104. People are verily killed by an antagonist, who is present before them; but it is a wonder that the ignorant are foiled by the inexistent mind of their own making.

 

मिथ्यासंकल्पकलितम् मिथ्यावस्थितिआगतम् ।

mithyAsaMkalpa-kalitam mithyAvasthitim Agatam |

अन्विष्टsपि नो दृष्टम् का तस्य किल शक्तिता ॥१०५॥

anviSTam api no dRSTam kA tasya kila zaktitA ||105||

.

mithyA-saMkalpa-kalitam - x =

mithyA-avasthitim Agatam - x =

anviSTam api na.u dRSTam – tho sought not at.all see/known =

kA tasya kila zaktA - what power then is there of that?

~m. (This mind) is a concoction of delusion and abides as an illusion. It cannot be seen even on searching. How can such (a mind) be powerful?

~sv.105 What is the power of that which has been put together by thought,

~vlm.105. What is the power of that thing, which is a creation of mere fancy, and an unreal presentation of ignorance; and which being sought after, is no where to be found.

 

अहो नु खलु चित्रा इयम् माया-मय.विधायिनी ।

aho nu khalu citrA iyam mAyA-maya.vidhAyinI |

चेतसा अप्य्_sतिलोलेन लोको_ऽयम् अभिभूयते ॥१०६॥

cetasA api_atilolena loka:_ayam abhibhUyate ||106||

.

aho nu khalu citrA iyam – O now what a wonder is this =

mAyA.maya-vidhAyinI - x =

cetasA api ati.lolena - x =

loka: ayam abhibhUyate - x.

~m.106 Oh, this is a wonder! This world is being beaten by a deceitful operator like mind!

~sv.106 whose very existence is false and which is found to be non-existent when its existence is enquired into?

~vlm.106. It is a great wonder, that men should be overcome by their impotent minds, dealing in their delusions only.

 

मौर्ख्यम् यदा आपद-अन्विष्ट: का हि न आपद-जानत: ।

maurkhyam yadA Apada-anviSTa: kA hi na Apada-jAnata: |

पश्य मौर्ख्याद् इयम् सृष्ठिर् अक्षानेन एव जन्यते ॥१०७॥

pazya maurkhyAt_ iyam sRSThirakSAnena_eva janyate ||107||

.

maurkhyam yat – that.which is stupid =

Apada-anviSTa: - in pursuit of catastophe =

kA hi na Apad-a-jAnata: - x =

pazya maurkhyAd iyam sRSThi: - see/know this sRShTi.Creation as out-of-stupidity =

akSAnena eva janyate - x.

#anviSTa

#jAna

#akSAna akSa anena

~m.107 Foolish and stupid! when something is full of catastrophies, how can calamities desist without coming up? Look! this stupid creation is born out of ignorance only.

~sv.107 Stupidity and ignorance alone are the sources of all sorrow in this world; this creation has been brought about only by ignorance and stupidity.

~vlm.107. It is ignorance that is ever exposed to dangers, and the ignorant are always the victims of error. Know the unreal world to be the creation of ignorance and of the ignorant only.

#akSana‑ - inopportune.

 

हा कष्टsपि दुर्-बुद्धे: सृष्टि:_मौर्ख्य-वशम् गता ।

hA kaSTam api dur-buddhe: sRSTi:_maurkhya-vazam gatA |

असत्ता एव यद्_एतेन जीवेन अपि_उपपाद्यते ॥१०८॥

asattA eva yat_etena jIvena api_upapAdyate ||108||

.

hA kaSTam api dur-buddhe: - what a disaster for the weak-minded =

sRSTi: - is this Creation! =

maurkhya-vazam gatA - by force of their stupidity, it has gone.to =

asattA_eva yad - what is only unSuchness =

etena jIvena api - even with this life =

upapAdyate - is effected.

Øtt.interj. #hA WTF: wotthefuck •-• hA kASTam

~m.108. Oh what a calamity! gripped by the stupidity about creation, unreal nonexistent mind is being justified by a jIva!

~sv.108 In spite of knowing this, it is indeed strange that this unreal and false non-entity is sought to be strengthened by living beings.

~vlm.108. Oh! the misery of miseries, that the ignorant make of this creation of their ignorance to themselves, and that they fabricate a living soul for their sufferings only. (A separate living soul jIvatma, is denied in Vedanta).

*jd.108 - hA kaSTam api dur-buddhe: - what a disaster for the weak-minded = sRSTi: - is this Creation! = maurkhya-vazam gatA - by force of their stupidity, it has gone.to = asattA_eva yad - what is only unSuchness = etena jIvena api - even w this life = upapAdyate - is effected.

#sRj SURGE -> #sRSTi-: f. सृष्टिः f. [>sRj-ktin सृज्-क्तिन्] Creation, anything created. The creation of the world. (A sRSTeH, "from the beginning of the world"). • Nature, natural property. • Letting loose, emission. • Offspring (संतान); संसृष्टा ब्राह्मणैरेव त्रिषु वर्णेषु सृष्टयः Mb.12.6.42. production, procreation; sRSTim kuru, "produce offspring"; cf. <manorathasR->); •-• #svapna-sRSTi f. the creation of dreams y3003.015

 

मन्ये मौर्ख्यमयी सृष्टिर्_इयsत्यन्त-पेलवा । वास्-तरङ्ग-प्रवाहेण कणश: परिशीर्यते ॥१०९॥

manye maurkhyamayI sRSTi:_iyam atyanta-pelavA | vAs-taraGga-pravAheNa kaNaza: parizIryate ||109||

.

I opine that this moronically-made creation is extremely fragile

vAs-taraGga-pravAheNa - w the water-wave-current =

kaNaza: parizIryate - shattered into bit after bit....

~m.109 I feel that this stupid and false creation is extermely delicate and fragile and can be shred into atoms by a (sharp) stream of waves of perfume.

~vlm.109. I weet this frail world to be a creation of the false imagination of the ignorant, and this earth to be as fragile as to be broken and borne away by the waves of the ocean.

*AB. yathA vA: vAri ...||

*jd.109 - manye - I opine = maurkhya.mayI sRSTi: iyam – this moronically-made creation = atyanta-pelavA – is endlessly tender = vAs-taraGga-pravAheNa - w the water-wave-current = kaNaza: parizIryate - shattered into bit after bit....

 

नील-अञ्जन-आलवालेन यन्त्रेणैव विचूर्ण्यते ।

nIla-aJjana-AlavAlena yantreNaiva vicUrNyate |

इन्दोर् आभोग-पूर्णस्य कर-स्पर्शेन मुह्यति ॥११०॥

indor Abhoga-pUrNasya kara-sparzena muhyati ||110||

.

nIla-aJjana-AlavAlena –

w a watering-trench around a tree

filled with black earth

yantreNa eva - x =

vicUrNyate – is pulverized  

indor Abhoga-pUrNasya – of the full Full.Moon -   

kara-sparzena muhyati – by a touch of the hand deludes.

*AB. tad eva vAri yatra Avartas tatra nIlAJjana-varNena AlavAlena madhya-cchidravatA peSaNa-yantreNaiva vicUrNyate | ... ||

~m.110. It is so fragile that a machine made by bits of antimony can reduce it to powder. It can be put into a swoon by a simple and pleasant ray of moon.

~sv.109-110 This world-illusion can be compared to the imagination of the hero who thinks that he is bound by the invisible chains that issue from the eyes of his enemy and that he is harassed by the invisible army created by the mere thought of the enemy.

~vlm.110. It is like the dark collyrium, which is broken down by the surrounding waters or seas, serving as its grinding mill; and yet men are maddened with it, as those struck by moon-beams. (Moonstruck lunatics).

*VA Darkness (of creation) can be removed only by floods of waters

(of knowledge) (made by yantra kind of pump :o)) ), by touch of

pleasant full moon (of enjoyments) it is (getting more) perplexed.

Hm....

AS:The verses are describing how the creation is weak and fragile.
The first line line seems to describe water turning into fine mist thus broken up by being sucked thru a fine hole. 
The words nIlAJjana-AlavAla are somewhat obscure. The AlavAla usually means a basin to hold water around a tree. But the word nIlAJjana is a black paste perhaps mascara to decorate eyes. Thus, this might be describing a contraption to pulverize a very fine paste by pushing thru a small hole. At least, that is what the AB commentary seems to suggest.

Sorry, I neglected to comment on the second line.
According to AB, Abhoga= maNDala= circle.
Thus, the meaning would be:
It gets confused by the touch of hands (rays) of the full moon.
Of course, here confused means starts moving randomly, i.e. gets agitated.
An obvious reference to the full tide.

Ø #AlavAlam - trench for water round the root of a tree.

 

रिपुभिर्_नयन-उन्मुक्तैर्_दृष्ट: सूत्रैर्_निबध्यते ।

संकल्प-कृतया शूर-सेनया परिभूयते ॥१११॥

ripubhi:_nayana-unmuktai:_dRSTa: sUtrai:_nibadhyate |

saMkalpa-kRtayA zUra-senayA paribhUyate ||

111||.

ripubhi: - by the enemies =

nayana-unmuktai: - x =

dRSTa: - it is seen =

sUtrai: nibadhyate - it is bound by strings =

saMkalpa-kRtayA zUra-senayA – by a conceptually.made army of heroes  

paribhUyate – is overcome

.

भू #bhU -> #paribhU -surround, encompass, include • attend, manage • surpass, overcome • hurt, injure, despise, disgrace • mock, scoff •• #paribhava: - insult, injury, disrespect, degradation, disgrace • defeat, discomfiture +  

~m.111 This creation is as illusory as an army of warriors mentally imagined defeating an enemy.

~sv.111 This world thus conjured up by the non-existent mind is also destroyed by another equally non-existent mind.

~vlm.111. The visible world disappears at the sight of reason, as a man flies from the sight of his foe; and the train of imaginary creations fly before it, like hosts of demons vanquished by the gods.

*VA it is like hero being bound by chains of enemy by mere sight,

or (hero) being surrounded by imagined army.

AS: paribhUyate should be defeated not just surrounded. It is illustrating how fragile the world is, since it is distorted so easily.

 

तस्मात् किल_इयम् मनसा न स्थितेन एव कुत्रचित् ।

tasmAt kila_iyam manasA na sthitena eva kutracit |

कल्पितेन मुधान्येन कृपणेन निहन्यते ॥११२॥

kalpitena mudhAnyena kRpaNena nihanyate ||112||

.

tasmAt kila iyam manasA –

from that alas this by Mind =

na sthitena eva kutracit –

not by its situation anywhere =

kalpitena mudhA_anyena kRpaNena nihanyate - x.

~m.112. Thus this world is being overwhelmed by a mind whose existence is in doubt.

~sv.112 This illusory world-appearance is none other than the mind.

~vlm.112. Thus is this world, which is a false creation of fancy, and exists nowhere except in the idle brains of the ignorant, lost into nothing at the sight of reason.

 

मूर्ख-लोक-मयी सृष्टिर्_मन एव_sसद्_उत्थितम् ।

mUrkha-loka-mayI sRSTi:_mana eva_asat_utthitam |

य: शक्तो न वशी.कर्तुम् न_sसौ राम उपदिश्यते ॥११३॥

ya: zakto na vazI.kartum na_asau rAma upadizyate ||113||

.

mUrkha-loka-mayI sRSTi: -

a creation made by foolish people

is Mind only =

asad utthitam –

unreal arisen =

ya: zakta: na vazI.kartum –

who is not able to control =

na asau rAma upadizyate –

not he, rAma, should be taught

.

~vlm.113. He who is not able to govern his mind, and efface the thoughts of this false world, arising in the minds of the ignorant only; is not worthy of being advised in the abstruse doctrines of spirituality.

~sv.113 He who is unable to understand the true nature of the mind is also unfit for being instructed in the truth expounded in the scripture.

~m.113. O rAma, one who cannot take hold of this stupid and inconscient creation which is an unreality born of mind, is not eligible for any instruction and teaching.

 

अभिजाता_sस्वरूपा एषा प्रज्ञा क्षोदेषु न क्षमा ।

abhijAtA_asvarUpA eSA prajJA kSodeSu na kSamA |

न_उपदेश-गिराम् योग्या परिपूर्णा_इव संस्थिता ॥११४॥

na_upadeza-girAm yogyA paripUrNA_iva saMsthitA ||114||

.

abhijAtA a-svarUpA eSA prajJA –

noble birth is not the nature of this prajnA Understanding =

kSodeSu na  - x =

SamA - x =

na upadeza-girAm yogyA –

is not fit for words of instruction =

paripUrNA iva saMsthitA –

as.if ready to overflow

.   

क्षुद् #kSud -> #kSoda‑ - shattered • ground.down +

gIr - x =

paripUrNa - x.

~m.114 One may be of noble birth. But if his intelligence and judgement are shapeless and dissipated, such a person is not eligible for any teaching. He may, of course, consider himself as perfect.

~sv.114 The mind of such a person is unable to grasp the subtle truth of the teaching expounded in this scripture: it seems to be satisfied with the illusory world-appearance.

~vlm.114. Those who are confirmed in their belief of the visibles, and are self-sufficient in their knowledge of these; are unable to grasp the subtile science of abstract philosophy, and are therefore unfit to receive spiritual instruction.

*AB. ... kSodeSu sUkSmArtha-vicAreSu na kSamA< Comm. ||

 

बिभेत्य्_एषा_sपि वीणायास्_तन्त्री-गुण-तनु-ध्वने: ।

bibheti_eSA_api vINAyA:_tantrI-guNa-tanu-dhvane: |

बन्धोर्_sपि स-निद्रस्य बिभेति वदन-द्युते: ॥११५॥

bandho:_api sa-nidrasya bibheti vadana-dyute: ||115||

.

he is scared by the plucking of a lute-string

he's frightened by the bright face of a sleeping relative

.

 

असतो_sपि जनाद्_उच्चैर्_गीताद्__भीता पलायते ।

asata:_api janAt_uccai:_gItAt__bhItA palAyate |

स्वेनैव मनसा_sप्य् अज्ञा किल_एषा विवशी.कृता ॥११६॥

svena_eva manasA_api_ ajJA kila_eSA vivazI.kRtA ||116||

asato 'pi janAd uccai: - x =

gItAd bhItA palAyate - x +

svena eva manasA api – altho by Ur.own Mind

ajJA kila eSA vivazI.kRtA - x.

~m.116. He will run away from a nonexisting loud sound. Why talk of many things! he will be in the grip of his mind.

~sv.116 It is frightened by hearing someone shout aloud and flees that spot. The ignorant man is completely overcome by his own deluded mind.

~vlm.116. They who fly with fear from the loud songs (preachings) of false preachers, cannot have the patience to listen to the silent lesson of their inward monitor; and they who are deluded by their own minds, can hardly be reclaimed by any other.

 

सुखलव-विवशा द्विषा_इव तप्ता

sukhalava-vivazA dviSA_iva taptA

हृदय-गतेन निजेन चेतसा_एव ।

hRdaya-gatena nijena cetasA_eva |

विधुरित-धिषणा न वेत्ति सत्यम्

vidhurita-dhiSaNA na vetti satyam

तद् अपि कथम् परिमोहितो मुधैव ॥११७॥

tad api katham parimohito mudhaiva ||117||

.

sukhalava-vivazA  - x =

viSA_iva taptA - x =

hRdaya-gatena  - by.way.of the Heart

nijena cetasA_eva – even thru innate affectation

vidhurita-dhiSaNA na vetti satyam - x =

tad api katham parimohito mudhaiva - x.

~m.117. A simple joy will overwhelm him. Distressed by his own mind, he will not comprehend reality. He will be deluded purposelessly and wastefully.

~sv.117 A man is burnt by his own mind which is in his heart, which is as virulent as poison though it is mixed with just a little happiness. He does not know the truth, for, he is foolishly deluded by the mind! This indeed is a great mystery.

~vlm.117. Those who are tempted to taste the gall of worldly pleasures for sweet, are so subdued by its effects on their understandings, that they lose the power of discerning the truth altogether; and it is therefore useless to remonstrate with them.

 

 

oॐm

 

 

DAILY READINGS 16 February

 

fm5014 2.fb16-17 On FOOLS and FOLLY .z66

https://www.dropbox.com/s/ct6c2bdpa2lbpho/fm5014%202.fb16-17%20On%20FOOLS%20and%20FOLLY%20.z66.docx?dl=0

fm7023 3.fb15-16 manki and his nirvANa .z43

https://www.dropbox.com/s/hxs5oxxdpkokht6/fm7023%203.fb15-16%20manki%20and%20his%20nirvANa%20.z43.docx?dl=0

fm1031 1.fb16 rAma's Last Complaint .z27

https://www.dropbox.com/s/8n4ysqzvi6fw5dv/fm1031%201.fb16%20rAma%27s%20Last%20Complaint%20.z27.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:

संक​ल्पात् स मनो_ भवेत् ।

saMkalpAt sa mana:_ bhavet |

बुद्धि: चित्तम् अहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

 

 

Oॐm

 

 

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

 

 

 

[Jiva Das]

FM.5.13 HOW TO IN/ENQUIRE 2.FB16.19



सर्ग ५.१३

sarga 5.13

वसिष्ठ उवाच ।

vasiSTha uvAca |

एवम् जनकवत्_राम विचार्य_आत्मानम् आत्मना ।

evam janakavat_rAma vicArya_AtmAnam AtmanA |

पदम् विदित.वेद्यानाम् अविघ्नेन_अधिगच्छसि ॥५।१३।०१॥

padam vidita.vedyAnAm avighnena_adhigacchasi ||5|13|01||

ये हि पाश्चात्_यजन् मानः प्राज्ञा* राजस.सात्त्विकाः ।

ye hi pAzcAt_yajan mAna: prAjJA* rAjasa.sAttvikA: |

प्राप्नुवन्ति स्वयम् प्राप्यम् ते जनाः जनका इव ॥५।१३।०२॥

prApnuvanti svayam prApyam te janA: janakA* iva ||5|13|02||

तावत् तावत्_विजित्य.आरीन् इन्द्रिय.आख्यान् पुनः पुनः ।

tAvat tAvat_vijitya.ArIn indriya.AkhyAn puna: puna: |

यावत्_आत्म.आत्मना_एव_अयम् आत्मनि_एव प्रसीदति ॥५।१३।०३॥

yAvat_Atma.AtmanA_eva_ayam Atmani_eva prasIdati ||5|13|03||

प्रसन्ने सर्वगे देवे देवेशे परमात्मनि ।

prasanne sarvage deve deveze paramAtmani |

स्वयम् आलोकिते सर्वाः क्षीयन्ते दुःख.दृष्टयः ॥५।१३।०४॥

svayam Alokite sarvA: kSIyante du:kha.dRSTaya: ||5|13|04||

मुष्टयः_मोह.बीजानाम् वृष्टयः_विविधा.पदाम् ।

muSTaya:_moha.bIjAnAm vRSTaya:_vividhA.padAm |

कु.दृष्टयः क्षयम् यान्ति दृष्टे तस्मिन् परावरे ॥५।१३।०५॥

ku.dRSTaya: kSayam yAnti dRSTe tasmin parAvare ||5|13|05||

सदा जनक.वत्_राम सर्व.आरम्भ.वत्_आत्मना ।

sadA janaka.vat_rAma sarva.Arambha.vat_AtmanA |

प्रज्ञया_आत्मानम् आलक्ष्य लक्ष्मीवान् उत्तमः_भव ॥५।१३।०६॥

prajJayA_AtmAnam AlakSya lakSmIvAn_uttama:_bhava ||5|13|06||

नित्यम् अन्तर्.विचारस्य पश्यतः_चञ्चलम् जगत् ।

nityam antar.vicArasya pazyata:_caJcalam jagat |

जनकस्य_इव कालेन स्वयम् आत्मा प्रसीदति ॥५।१३।०७॥

janakasya_iva kAlena svayam AtmA prasIdati ||5|13|07||

न दैवम् न.च कर्माणि न धनानि न बान्धवाः ।

na daivam na.ca karmANi na dhanAni na bAndhavA: |

शरणम् भव.भीतानाम् स्व.प्रयत्नात्_ऋते नृणाम् ॥५।१३।८॥

zaraNam bhava.bhItAnAm sva.prayatnAt_Rte nRNAm ||5|13|8||

ये दैव.निष्ठाः कृत्यादौ कु.विकल्प.परायणाः ।

ye daiva.niSThA: kRtyAdau ku.vikalpa.parAyaNA: |

तेषाम् मन्दा मतिः_तात न_अनुगम्या विनाशिनी ॥५।१३।०९॥

teSAm mandA mati:_tAta na_anugamyA vinAzinI ||5|13|09||

विवेकम् परम् आश्रित्य विलोक्य_आत्मानम् आत्मना ।

vivekam param Azritya vilokya_AtmAnam AtmanA |

धिया विराग.उद्धरया संसार.जलधिम् तरेत् ॥५।१३।१०॥

dhiyA virAga.uddharayA saMsAra.jaladhim taret ||5|13|10||

एषा सा कथिता राम नभःफल.निपातवत् ।

eSA sA kathitA rAma nabha:phala.nipAtavat |

सुखदा ज्ञान.सम्प्राप्तिः अज्ञान.तरु=शातनी ॥५।१३।११॥

sukhadA jJAna.samprApti: a.jJAna.taru=zAtanI ||5|13|11||

जनकस्य_इव सत्.बुद्धेः स्वयम् एव विलोकिनः ।

janakasya_iva sat.buddhe: svayam eva vilokina: |

विकासम् एति_अयम् देही देवः प्रातर्_इव_अम्बुजम् ॥५।१३।१२॥

vikAsam eti_ayam dehI deva: prAtar_iva_ambujam ||5|13|12||

संसार.मननम् चित्रम् विचारेण विलीयते ।

saMsAra.mananam citram vicAreNa vilIyate |

गलत्_वशी.कृत.स्पर्शम् आतपेन हिमम् यथा ॥५।१३।१३॥

galat_vazI.kRta.sparzam Atapena himam yathA ||5|13|13||

अयम् एव_अहम् इति_अस्या* निशाया* उदिते क्षये ।

ayam eva_aham iti_asyA* nizAyA* udite kSaye |

स्वयम् सर्वगतः स्फारः स्वालोकः सम्प्रवर्तते ॥५।१३।१४॥

svayam sarvagata: sphAra: svAloka: sampravartate ||5|13|14||

अयम् एव_अहम् इति_अस्मिन् संकोचे विलयम् गते ।

ayam eva_aham iti_asmin saMkoce vilayam gate |

अनन्त.भुवन.व्यापी विस्तार* उपजायते ॥५।१३।१५॥

ananta.bhuvana.vyApI vistAra* upajAyate ||5|13|15||

जनकेन परित्यक्ता यथा_अहम्कार.वासना ।

janakena parityaktA yathA_ahamkAra.vAsanA |

तथा त्वम् अपि सत्.बुद्धे विचार्य_अन्तः परित्यज्य ॥५।१३।१६॥

tathA tvam api sat.buddhe vicArya_anta: parityajya ||5|13|16||

अहम्कार.अम्बुदे क्षीणे चित्.व्योम्नि विमले तते ।

ahamkAra.ambude kSINe cit.vyomni vimale tate |

नूनम् सम्प्रौढताम् एति स्व.आलोकः भास्करः परः ॥५।१३।१७॥

nUnam samprauDhatAm eti sva.Aloka: bhAskara: para: ||5|13|17||

एतावत्_एव_अतितमः_यद् अहम्भाव.भावनम् ।

etAvat_eva_atitama:_yat_ahambhAva.bhAvanam |

तस्मिन् च शमम् आनीते प्रकाश* उपजायते ॥५।१३।१८॥

tasmin_ca zamam AnIte prakAza* upajAyate ||5|13|18||

न_अहम् अस्ति न च_अन्यः_अस्ति न.च न_अस्ति_इति भावितम् ।

na_aham asti na ca_anya:_asti na.ca na_asti_iti bhAvitam |

मनः प्रशान्तिम् आयातम् न_उपादेयेषु मज्जति ॥५।१३।१९॥

mana: prazAntim AyAtam na_upAdeyeSu majjati ||5|13|19||

उपादेय.अनुपतनम् हेय.एकान्त.विवर्जनम् ।

upAdeya.anupatanam heya.ekAnta.vivarjanam |

यत्_एतन् मनसः_राम तत्_बन्धम् विद्धि न_इतरत् ॥५।१३।२०॥

yat_etan_manasa:_rAma tat_bandham viddhi na_itarat ||5|13|20||

मा खेदम् भज हेयेषु न_उपादेय.परः_भव ।

mA khedam bhaja heyeSu na_upAdeya.para:_bhava |

हेय.अदेय.दृशौ त्यक्त्वा शेष.स्थः स्वच्छताम् व्रज ॥५।१३।२१॥

heya.adeya.dRzau tyaktvA zeSa.stha: svacchatAm vraja ||5|13|21||

येषाम् इदम् उपादेयम् इदम् हेयम् इति स्थितिः ।

yeSAm idam upAdeyam idam heyam iti sthiti: |

विलीना ते न वाञ्छन्ति न त्यजन्ति_इह किम्चन ॥५।१३।२२॥

vilInA te na vAJchanti na tyajanti_iha kimcana ||5|13|22||

हेय.उपादेय.कलने क्षीणे यावत्_न चेतसः ।

heya.upAdeya.kalane kSINe yAvat_na cetasa: |

न तावत् समता भाति स.अभ्रे व्योम्नि_इव चन्द्रिका ॥५।१३।२३॥

na tAvat samatA bhAti sa.abhre vyomni_iva candrikA ||5|13|23||

अवस्तु_इदम् इदम् वस्तु यस्य_इति लुलितम् मनः ।

a.vastu_idam idam vastu yasya_iti lulitam mana: |

तस्मिन् न_उदेति समता शाखोट इव मञ्जरी ॥५।१३।२४॥

tasmin na_udeti samatA zAkhoTa* iva maJjarI ||5|13|24||

युक्त.अयुक्त.ईषणा यत्र लाभ.अलाभ.विलासिनी ।

yukta.ayukta.ISaNA yatra lAbha.alAbha.vilAsinI |

समता स्वच्छता तत्र कुतः_वैराग्य.भासिनी ॥५।१३।२५॥

samatA svacchatA tatra kuta:_vairAgya.bhAsinI ||5|13|25||

एकस्मिन् ब्रह्म.तत्त्वे_अस्मिन् विद्यमाने निरामये ।

ekasmin brahma.tattve_asmin vidyamAne nirAmaye |

नाना.अनानातया नित्यम् किम् अयुक्तम् क्व युक्तता ॥५।१३।२६॥

nAnA.anAnAtayA nityam kim ayuktam kva yuktatA ||5|13|26||

ईप्सित.अनीप्सित.अशङ्के मर्कट्यौ चित्त.पादपे ।

Ipsita.anIpsita.azaGke markaTyau citta.pAdape |

चञ्चले स्फुरतः यस्मिन् कुतः_तस्य_इह सौम्यता ॥५।१३।२७॥

caJcale sphurata: yasmin kuta:_tasya_iha saumyatA ||5|13|27||

निराशता निर्भयता नित्यता समता ज्ञता ।

nirAzatA nirbhayatA nityatA samatA jJatA |

निरीहिता निष्क्रियता सौम्यता निर्विकल्पता ॥५।१३।२८॥

nirIhitA niSkriyatA saumyatA nirvikalpatA ||5|13|28||

धृतिः_मैत्री मतिः_तुष्टिः_मृदुता मृदु.भासिता ।

dhRti:_maitrI mati:_tuSTi:_mRdutA mRdu.bhAsitA |

हेय.उपादेय.निर्मुक्ते ज्ञे तिष्ठन्ति_अपवासनम् ॥५।१३।२९॥

heya.upAdeya.nirmukte jJe tiSThanti_apavAsanam ||5|13|29||

धावमानम् अधः_भागे चित्तम् प्रत्याहरेत् बलात् ।

dhAvamAnam adha:_bhAge cittam pratyAharet balAt |

प्रत्याहारेण प्रतितम् अधः_वारि_इव सेतुना ॥५।१३।३०॥

pratyAhAreNa pratitam adha:_vAri_iva setunA ||5|13|30||

बाह्य.अनर्थान् इमान् त्यक्त्वा तिष्ठन् गच्छन् स्वपन् श्वसन् ।

bAhya.anarthAn imAn_tyaktvA tiSThan_gacchan_svapan_zvasan |

सर्वस्था सर्वदा सर्वान् आन्तराश् च विचारय ॥५।१३।३१॥

sarvasthA sarvadA sarvAn AntarA:_ca vicAraya ||5|13|31||

गृहीत.तृष्णा.शफरि वासना.जालम् आविलम् ।

gRhIta.tRSNA.zaphari vAsanA.jAlam Avilam |

संसार.वारि.प्रसृतम् चिन्ता.तन्तुभिर् आततम् ॥५।१३।३२॥

saMsAra.vAri.prasRtam cintA.tantubhi:_Atatam ||5|13|32||

अनया तीक्ष्णया तात_छिन्धि बुद्धि.शलाकया ।

anayA tIkSNayA tAta_chindhi buddhi.zalAkayA |

वात्यया_इव_अम्बुदम् काले वहन्त्या वितते पदे ॥५।१३।३३॥

vAtyayA_iva_ambudam kAle vahantyA vitate pade ||5|13|33||

अस्य संसार.वृक्षस्य मूलम् दोष.अङ्कुर.आस्पदम् ।

asya saMsAra.vRkSasya mUlam doSa.aGkura.Aspadam |

भव्य.धीरेण धैर्येण प्रोद्धर.उद्धरया धिया ॥५।१३।३४॥

bhavya.dhIreNa dhairyeNa proddhara.uddharayA dhiyA ||5|13|34||

मनसा_एव मनः_छित्त्त्वा कुठारेण_इव पादपम् ।

manasA_eva mana:_chitttvA kuThAreNa_iva pAdapam |

पदम् पावनम् आसाद्य सद्य* एव स्थिरः_भव ॥५।१३।३५॥

padam pAvanam AsAdya sadya* eva sthira:_bhava ||5|13|35||

मनसा_एव मनः_छित्त्वा विस्मृत्या चरमम् मनः ।

manasA_eva mana:_chittvA vismRtyA caramam mana: |

वर्तमानम् अपि_छित्त्वा_छिन्नासंसारताम् व्रज ॥५।१३।३६॥

vartamAnam api_chittvA_chinnAsaMsAratAm vraja ||5|13|36||

मोहः_विस्मृत्य संसारम् न भूयः परिरोहति ।

moha:_vismRtya saMsAram na bhUya: parirohati |

चित्तम् विस्मृत्य संसारः_न भूयः परिरोहति ॥५।१३।३७॥

cittam vismRtya saMsAra:_na bhUya: parirohati ||5|13|37||

तिष्ठन् गच्छन् स्वपन् जाग्रन् निवसन् उत्पतन् पतन् ।

tiSThan gacchan svapan jAgran nivasan_utpatan patan |

असत्_एव_इदम् इति_अन्तर् निश्चित्य_आस्थाम् परित्यज्य ॥५।१३।३८॥

asat_eva_idam iti_antar nizcitya_AsthAm parityajya ||5|13|38||

समताम् अलम् आश्रित्य सम्प्राप्तम् कार्यम् आहरन् ।

samatAm alam Azritya samprAptam kAryam Aharan |

अचिन्तयन् तथा प्राप्तम् विहरा_इह हि राघव ॥५।१३।३९॥

acintayan_tathA prAptam viharA_iha hi rAghava ||5|13|39||

यथा शर्वः_अपि लिङ्गानि न बिभर्ति बिभर्ति च ।

yathA zarva:_api liGgAni na bibharti bibharti ca |

त्वम् एवम् इह कार्यानि कुरु मा कुरु च_अनघ ॥५।१३।४०॥

tvam evam iha kAryAni kuru mA kuru ca_anagha ||5|13|40||

त्वम् एव वेत्ता त्वम् अजः त्वम् आत्मा त्वम् महेश्वरः ।

tvam eva vettA tvam aja: tvam AtmA tvam mahezvara: |

आत्मनः_व्व्यतिरिक्तः सन् त्वया_उत्थम् इदम् आततम् ॥५।१३।४१॥

Atmana:_vvyatirikta: san tvayA_uttham idam Atatam ||5|13|41||

येन_आत्म.दृश्य.सद्भावाद् अभितः_भावन.उज्झिता ।

yena_Atma.dRzya.sadbhAvAt_abhita:_bhAvana.ujjhitA |

स न संगृह्यते दोषैः_हर्षामर्ष.विषाद.जैः ॥५।१३।४२॥

sa* na saMgRhyate doSai:_harSAmarSa.viSAda.jai: ||5|13|42||

राग.द्वेष.विनिर्मुक्तः समलोष्ट.अश्म.काञ्जनः ।

rAga.dveSa.vinirmukta: samaloSTa.azma.kAJjana: |

युक्त इ*त्य् उ*च्यते योगी त्यक्त.संसार.वासनः ॥५।१३।४३॥

yukta iti_ucyate yogI tyakta.saMsAra.vAsana: ||5|13|43||

स* यत् करोति यत्_भुङ्क्ते यत्_ददाति निहन्ति यत् ।

sa* yat karoti yat_bhuGkte yat_dadAti nihanti yat |

तत्र मुक्त.धियः_तस्य समता सुख.दुःखयोः ॥५।१३।४४॥

tatra mukta.dhiya:_tasya samatA sukha.du:khayo: ||5|13|44||

प्राप्तम् कर्तव्यम् एव_इति त्यक्त.इष्ट.अनिष्ट.भावनः ।

prAptam kartavyam eva_iti tyakta.iSTa.aniSTa.bhAvana: |

प्रवर्तते यः कार्येषु न स मज्जति कुत्र.चित् ॥५।१३।४५॥

pravartate ya: kAryeSu na sa majjati kutra.cit ||5|13|45||

चित्.सत्ता=मात्रम् एव_इदम् इति निश्चय.वन् मनः ।

cit.sattA=mAtram eva_idam iti nizcaya.van mana: |

त्यक्त.भोग.अभिमननम् शमम् एति महामते ॥५।१३।४६॥

tyakta.bhoga.abhimananam zamam eti mahAmate ||5|13|46||

मनः प्रकृत्या_एव जडम् चित्तत्वम् अनुधावता ।

mana: prakRtyA_eva jaDam cittatvam anudhAvatA |

मांस.गर्धेन मार्जारः वने मृग.पतिम् यथा ॥५।१३।४७॥

mAMsa.gardhena mArjAra: vane mRga.patim yathA ||5|13|47||

सिंह.वीर्य.वशात्_लब्धम् मांसम् भुङ्क्ते_अनुगः_हरेः ।

siMha.vIrya.vazAt_labdham mAMsam bhuGkte_anuga:_hare: |

चित्.वीर्य.वशतः प्राप्तम् दृश्यम् आश्रयते मनः ॥५।१३।४८॥

cit.vIrya.vazata: prAptam dRzyam Azrayate mana: ||5|13|48||

मन* एवम् असत्.कल्पम् चित्.प्रसादेन जीवति ।

mana* evam a.sat.kalpam cit.prasAdena jIvati |

भावयन् विश्वम् एव_एकम् चिन्ताम् एत्य चिद् अपि_उत ॥५।१३।४९॥

bhAvayan_vizvam eva_ekam cintAm etya cit_api_uta ||5|13|49||

जडम् यत् किल निर्हीनम् चित्ता दीप.कर्य.ओजसा ।

jaDam yat kila nirhInam cittA dIpa.karya.ojasA |

तन् मनः शव.संकाशम् अचित्_उत्तिष्ठते कथम् ॥५।१३।५०॥

tan mana: zava.saMkAzam a.cit_uttiSThate katham ||5|13|50||

चित्.स्वभाव.परामृष्टा स्पन्द.शक्तिः_असन्.मयी ।

cit.svabhAva.parAmRSTA spanda.zakti:_a.san.mayI |

कल्पना चित्तम् इ*त्य् उ*क्त्या कथ्यते शास्त्र.दृष्टिभिः ॥५।१३।५१॥

kalpanA cittam iti_uktyA kathyate zAstra.dRSTibhi: ||5|13|51||

यः_चित्त.फणि.फूत्कारः सा_एव_इयम् कलना_उच्यते ।

ya:_citta.phaNi.phUtkAra: sA_eva_iyam kalanA_ucyate |

चित्_एव_अहम् इति ज्ञात्वा सा चित्ताम् एव गच्छति ॥५।१३।५२॥

cit_eva_aham iti jJAtvA sA cittAm eva gacchati ||5|13|52||

चेत्येन रहिता या_एषा चित्_तत्_ब्रह्म सनातनम् ।

cetyena rahitA yA_eSA cit_tat_brahma sanAtanam |

चेत्येन सहिता या_एषा चित् सा_इयम् कलना_उच्यते ॥५।१३।५३॥

cetyena sahitA yA_eSA cit sA_iyam kalanA_ucyate ||5|13|53||

किम्चित्_आमृष्ट.रूपम् यत्_ब्रह्म तत्_च स्थिरम् मनः ।

kimcit_AmRSTa.rUpam yat_brahma tat_ca sthiram mana: |

कल्पना सत् सदा_एव_एतत् स*द् इ*व_उपस्थिता हृदि ॥५।१३।५४॥

kalpanA sat sadA_eva_etat sat_iva_upasthitA hRdi ||5|13|54||

चित्तम् इति_एव रूढा_इयम् यदा_एव कलना.उदिता ।

cittam iti_eva rUDhA_iyam yadA_eva kalanA.uditA |

तदा_एव चित्त्वम् विस्मृत्य सा जडा_इव व्यवस्थिता ॥५।१३।५५॥

tadA_eva cittvam vismRtya sA jaDA_iva vyavasthitA ||5|13|55||

सम्पन्ना कलना.नाम्नी संकल्प.अनुविधायिनी ।

sampannA kalanA.nAmnI saMkalpa.anuvidhAyinI |

अवच्छेदवती वा_अग्रा हेय.उपादेय.धर्मिणी ॥५।१३।५६॥

avacchedavatI vA_agrA heya.upAdeya.dharmiNI ||5|13|56||

सा_एषा चित्_एव जगताम् आगता_इव स्व.शक्तितः ।

sA_eSA cit_eva jagatAm AgatA_iva sva.zaktita: |

न सम्.प्रबोधिता यावत्_रूपम् तावत्_न बुध्यते ॥५।१३।५७॥

na sam.prabodhitA yAvat_rUpam tAvat_na budhyate ||5|13|57||

अतः शास्त्र.विचारेण वैराग्येण परेण च ।

ata: zAstra.vicAreNa vairAgyeNa pareNa ca |

निग्रहेण इन्द्रियाणाम् च बोधयेत् कलनाम् स्वयम् ॥५।१३।५८॥

nigraheNa indriyANAm ca bodhayet kalanAm svayam ||5|13|58||

कलना सर्व.जन्तूनाम् विज्ञानेन शमेन च ।

kalanA sarva.jantUnAm vijJAnena zamena ca |

प्रबुद्धा ब्रह्मताम् एति भ्रमति_इतरथा जगत् ॥५।१३।५९॥

prabuddhA brahmatAm eti bhramati_itarathA jagat ||5|13|59||

व्यामोह.मदिरा.मत्ताम् लुठिताम् विषयावटे ।

vyAmoha.madirA.mattAm luThitAm viSayAvaTe |

आत्मावेदन.संसुप्ताम् कलनाम् एव बोधयेत् ॥५।१३।६०॥

AtmAvedana.saMsuptAm kalanAm eva bodhayet ||5|13|60||

अप्रबुद्धा यदा हि_एषा न किम्चिद् अवबुध्यते ।

aprabuddhA yadA hi_eSA na kimcit_avabudhyate |

संकल्प.कलना_इव_अन्तर्_दृश्यमाना_अपि असन्मयी ॥५।१३।६१॥

saMkalpa.kalanA_iva_antar_dRzyamAnA_api asanmayI ||5|13|61||

तया परमया दृष्ट्या कलना एषा_अन्तर.स्थया ।

tayA paramayA dRSTyA kalanA eSA_antara.sthayA |

मञ्जरी गन्ध.शक्ति_एव पदार्थेषु विराजते ॥५।१३।६२॥

maJjarI gandha.zakti_eva padArtheSu virAjate ||5|13|62||

तनुः संकल्पीता या_एषा कलना_इति जगत्.त्रये ।

tanu: saMkalpItA yA_eSA kalanA_iti jagat.traye |

सा हि किम्चित्_विजानाति नित्यम् ज्ञान.एक.धर्मिणी ॥५।१३।६३॥

sA hi kimcit_vijAnAti nityam jJAna.eka.dharmiNI ||5|13|63||

चेतनेन जदा राम कलन.उपल.रूपिणी ।

cetanena jadA rAma kalana.upala.rUpiNI |

पद्मिनि_इव_आतपेन_असौ परेण_एव प्रबोध्यते ॥५।१३।६४॥

padmini_iva_Atapena_asau pareNa_eva prabodhyate ||5|13|64||

यथा शिलामयी कन्या चोदिता_अपि न नृत्यति ।

yathA zilAmayI kanyA coditA_api na nRtyati |

तथा_इयम् कलना देहे न किम्चिद् अवबुध्यते ॥५।१३।६५॥

tathA_iyam kalanA dehe na kimcit_avabudhyate ||5|13|65||

लिपिकर्म.नृपैः_युद्धम् क्व कृतम् घर्घर.आरवम् ।

lipikarma.nRpai:_yuddham kva kRtam gharghara.Aravam |

क्वचित्_न चन्द्र.किरणैः_ओषध्यः प्रतिबोधिताः ॥५।१३।६६॥

kvacit_na candra.kiraNai:_oSadhya: pratibodhitA: ||5|13|66||

असृक्.आलिप्त.गात्रैः_च शवैः क्व परि.वल्गितम् ।

asRk.Alipta.gAtrai:_ca zavai: kva pari.valgitam |

क्व गीतम् मधुर.ध्वानम् वन.पाषाण.खण्डकैः ॥५।१३।६७॥

kva gItam madhura.dhvAnam vana.pASANa.khaNDakai: ||5|13|67||

क्व पुंसा विहितैः_अर्कैः क्षपितम् यामिनी.तमः ।

kva puMsA vihitai:_arkai: kSapitam yAminI.tama: |

क्व संकल्प.मयैः_छाया क्रियते व्योम.काननैः ॥५।१३।६८॥

kva saMkalpa.mayai:_chAyA kriyate vyoma.kAnanai: ||5|13|68||

क्व जडैः_उपल.आकारैः_मिथ्या.भ्रम.भर.उत्थितैः ।

kva jaDai:_upala.AkArai:_mithyA.bhrama.bhara.utthitai: |

मृगतृष्णा.मयैः_एभिः_मनोभिः क्रियते क्रिया ॥५।१३।६९॥

mRgatRSNA.mayai:_ebhi:_manobhi: kriyate kriyA ||5|13|69||

यथा_आपते क्षते स्फारे मृगतृष्ण.तरङ्गिनी ।

yathA_Apate kSate sphAre mRgatRSNa.taraGginI |

कलना तत्.वत्_एव_इयम् स्फुरति_आत्मनि सति_अलम् ॥५।१३।७०॥

kalanA tat.vat_eva_iyam sphurati_Atmani sati_alam ||5|13|70||

यत्_एतत्_पण्डितम् नाम त*द्.म*नः_अधिगतम् शठैः ।

yat_etat_paNDitam nAma tat.mana:_adhigatam zaThai: |

मरुताम् विद्धि ताम् शक्तिम् अन्तः प्राण.शरीरिणीम् ॥५।१३।७१॥

marutAm viddhi tAm zaktim anta: prANa.zarIriNIm ||5|13|71||

येषाम् संवित्.अन्.आक्रान्ता सम्कल्प.लव.निश्चयैः ।

yeSAm saMvit.an.AkrAntA samkalpa.lava.nizcayai: |

अन्.आक्षिप्त.रस.आकारा प्रभा_एषा पारमात्मिकी ॥५।१३।७२॥

an.AkSipta.rasa.AkArA prabhA_eSA pAramAtmikI ||5|13|72||

अयम् सः_अहम् इदम् तत्_म इति या कलना_आविला ।

ayam sa:_aham idam tat_ma* iti yA kalanA_AvilA |

प्राण.आत्म.तत्त्वयोः_तस्याः संज्ञा जीवा_इति कथ्यते ॥५।१३।७३॥

prANa.Atma.tattvayo:_tasyA: saMjJA jIvA_iti kathyate ||5|13|73||

धीः_चित्तम् जीव इति_एताः संकल्पस्य_असतः_मताः ।

dhI:_cittam jIva* iti_etA: saMkalpasya_asata:_matA: |

संज्ञाः संकल्पिताः_तज्ज्ञैः न राम परमार्थतः ॥५।१३।७४॥

saMjJA: saMkalpitA:_tajjJai: na rAma paramArthata: ||5|13|74||

मनः_नो न मतिः_न_अपि धीः_एषा न शरीरकम् ।

mana:_no* na mati:_na_api dhI:_eSA na zarIrakam |

अस्ति_इह परमार्थेन स्वात्मा_एव_इह_अस्ति सर्वदा ॥५।१३।७५॥

asti_iha paramArthena svAtmA_eva_iha_asti sarvadA ||5|13|75||

आत्मा_एव_इदम् जगत् सर्वम् आत्मा काल.क्रमः_तथा ।

AtmA_eva_idam jagat sarvam AtmA kAla.krama:_tathA |

स* च_आकाशाद् अच्छतरः न_अस्ति_इव_अस्ति_एव च_अमलः ॥५।१३।७६॥

sa* ca_AkAzAt_acchatara: na_asti_iva_asti_eva ca_amala: ||5|13|76||

अच्छत्वाद् असद्.आभासः संवित्.रूपतया तु सत् ।

acchatvAt_asat.AbhAsa: saMvit.rUpatayA tu sat |

आत्मा सर्व.पद.अतीतः स्व.अनुभूत्या_अनुभूयते ॥५।१३।७७॥

AtmA sarva.pada.atIta: sva.anubhUtyA_anubhUyate ||5|13|77||

मनः_तत्र परिक्षीणम् यत्र संवित्.परात्मनः ।

mana:_tatra parikSINam yatra saMvit.parAtmana: |

अन्धकार.क्षयः_तत्र यत्र_आलोकः प्रवर्तते ॥५।१३।७८॥

andhakAra.kSaya:_tatra yatra_Aloka: pravartate ||5|13|78||

यत्र_आत्म.संविदः_अच्छायाः संकल्प.उत्थतया मताः ।

yatra_Atma.saMvida:_acchAyA: saMkalpa.utthatayA matA: |

तत्र_आत्मनः_विस्मरणम् स्मरणम् चित्त.जन्मनः ॥५।१३।७९॥

tatra_Atmana:_vismaraNam smaraNam citta.janmana: ||5|13|79||

परस्य पुंसः संकल्प.मयत्वम् चित्तम् उच्यते ।

parasya puMsa: saMkalpa.mayatvam cittam ucyate |

अचित्तत्वम् असंकल्पान् मोक्षः_तेन_अभिजायते ॥५।१३।८०॥

a.cittatvam a.saMkalpAn_mokSa:_tena_abhijAyate ||5|13|80||

एतावत्_चेतसः जन्म बीजम् संसार.भूतये ।

etAvat_cetasa: janma bIjam saMsAra.bhUtaye |

संकल्प.उन्मुखताम् यातः संविदः_वा किल_आत्मनः ॥५।१३।८१॥

saMkalpa.unmukhatAm yAta: saMvida:_vA kila_Atmana: ||5|13|81||

निर्विकल्पात्_चितः सत्ता संकल्प.अङ्क.कलङ्किता ।

nirvikalpAt_cita: sattA saMkalpa.aGka.kalaGkitA |

कलना_इ*त्य् उ*च्यते तेन पुंस्त्व.वत् बुध्यते मनः ॥५।१३।८२॥

kalanA_iti_ucyate tena puMstva.vat budhyate mana: ||5|13|82||

प्राण.शक्तौ निरुद्धायाम् मनः_राम विलीयते ।

prANa.zaktau niruddhAyAm mana:_rAma vilIyate |

द्रव्यत्_छाया_अनु तत्_द्रव्यम् प्रान.रूपम् हि मानसम् ॥५।१३।८३॥

dravyat_chAyA_anu tat_dravyam prAna.rUpam hi mAnasam ||5|13|83||

देश.अन्तर.अनुभवनम् प्राणः_वेत्ति हृदि स्थितम् ।

deza.antara.anubhavanam prANa:_vetti hRdi sthitam |

स्पन्द.वेदनतः_यत्.तत्_मन इति_अभिधीयते ॥५।१३।८४॥

spanda.vedanata:_yat.tat_mana* iti_abhidhIyate ||5|13|84||

वैराग्यात् कारण.अभ्यासात्_युक्तितः_व्यसन.क्षयात् ।

vairAgyAt kAraNa.abhyAsAt_yuktita:_vyasana.kSayAt |

परमार्थ.अवबोधात्_च रोध्यन्ते प्राण.वायवः ॥५।१३।८५॥

paramArtha.avabodhAt_ca rodhyante prANa.vAyava: ||5|13|85||

दृषदः_विद्यते शक्तः कदाचित्_चलन.एधसाम् ।

dRSada:_vidyate zakta: kadAcit_calana.edhasAm |

न पुनर् मनसाम् अस्ति शक्तिः स्पन्द.अवबोधने ॥५।१३।८६॥

na punar manasAm asti zakti: spanda.avabodhane ||5|13|86||

स्पन्दः प्राण.मरुत्.शक्तिः चलत्_रूपा_एव सा जडा ।

spanda: prANa.marut.zakti: calat_rUpA_eva sA jaDA |

चित्.शक्तिः स्वात्मनः स्वच्छा सर्वदा सर्वगा_एव सा ॥५।१३।८७॥

cit.zakti: svAtmana: svacchA sarvadA sarvagA_eva sA ||5|13|87||

चित्.शक्तेः स्पन्द.शक्तेः_च सम्बन्धः कल्प्यते मनः ।

cit.zakte: spanda.zakte:_ca sambandha: kalpyate mana: |

मिथ्या_एव तत् सम्.उत्पन्नम् मिथ्या ज्ञानम् तत्_उच्यते ॥५।१३।८८॥

mithyA_eva tat sam.utpannam mithyA jJAnam tat_ucyate ||5|13|88||

एषा हि_अविद्या कथिता माया_एषा सा निगद्यते ।

eSA hi_avidyA kathitA mAyA_eSA sA nigadyate |

परम् एतत्_तद् अज्ञानम् संसार.आदि.विष.प्रदम् ॥५।१३।८९॥

param etat_tat_a.jJAnam saMsAra.Adi.viSa.pradam ||5|13|89||

चित्.शक्तेः स्पन्द.शक्तेः_च सङ्गे संकल्प.कल्पनम् ।

cit.zakte: spanda.zakte:_ca saGge saMkalpa.kalpanam |

न कृतम् चेत्_परिश्रीणाः त*द् इ*मा* भव.भीतयः ॥५।१३।९०॥

na kRtam cet_parizrINA: tat_imA* bhava.bhItaya: ||5|13|90||

वायुतः स्पन्द.शक्तिः_या सा चिता चेत्यते तदा ।

vAyuta: spanda.zakti:_yA sA citA cetyate tadA |

स.चेत्या चित्त.दैव.अन्तः संकल्पात्_याति चित्तताम् ॥५।१३।९१॥

sa.cetyA citta.daiva.anta: saMkalpAt_yAti cittatAm ||5|13|91||

चित्तता_एषा चितः_मिथ्या कल्पिता बाल.यक्षवत् ।

cittatA_eSA cita:_mithyA kalpitA bAla.yakSavat |

अखण्ड.मण्डल.आकार.स्पन्द.रूपा चित्_एव यत् ॥५।१३।९२॥

akhaNDa.maNDala.AkAra.spanda.rUpA cit_eva yat ||5|13|92||

सा_एषा चित्ता तद् अन्येन केन सम्बाध्यते किल ।

sA_eSA cittA tat_anyena kena sambAdhyate kila |

अखण्ड.शक्तेः_इन्द्रस्य केन स्यात् सह संगरः ॥५।१३।९३॥

akhaNDa.zakte:_indrasya kena syAt saha saMgara: ||5|13|93||

अतः सम्बन्धिनः_अभावात् सम्बन्धः_अत्र न विद्यते ।

ata: sambandhina:_abhAvAt sambandha:_atra na vidyate |

सम्बन्धेन विना कस्य सिद्धम् तत्.कीदृशम् मनः ॥५।१३।९४॥

sambandhena vinA kasya siddham tat.kIdRzam mana: ||5|13|94||

चित्.स्पन्दयोः_एकतायाम् किम् नाम मन* उच्यते ।

cit.spandayo:_ekatAyAm kim nAma mana* ucyate |

का सेना हय.मातङ्ग.सङ्ग.संघट्टनम् विना ॥५।१३।९५॥

kA senA haya.mAtaGga.saGga.saMghaTTanam vinA ||5|13|95||

तस्मात्_न_अस्ति_एव दुष्ट.आत्म चित्तम् राम जगत्.त्रये ।

tasmAt_na_asti_eva duSTa.Atma cittam rAma jagat.traye |

सा_एषा सम्यक्.परिज्ञानात्_चेतसः_जायते श्रुतिः ॥५।१३।९६॥

sA_eSA samyak.parijJAnAt_cetasa:_jAyate zruti: ||5|13|96||

मुधा मा_एवम् अन्.अर्थाय मनः संकल्पय_अनघ ।

mudhA mA_evam an.arthAya mana: saMkalpaya_anagha |

मनः_मिथ्या.समुदितम् न_अस्ति_अत्र परमार्थतः ॥५।१३।९७॥

mana:_mithyA.samuditam na_asti_atra paramArthata: ||5|13|97||

मा त्वम् अन्तः क्वचित् किम्चित् संकल्पय महामते ।

mA tvam anta: kvacit kimcit saMkalpaya mahAmate |

मनः संकल्पकम् राम यस्मान् न_अस्ति_इह कुत्रचित् ॥५।१३।९८॥

mana: saMkalpakam rAma yasmAn_na_asti_iha kutracit ||5|13|98||

असम्यक्.ज्ञान=सम्भूता कल्पना मृगतृष्णिका ।

a.samyak.jJAna=sambhUtA kalpanA mRgatRSNikA |

हृ*द्.म*रौ तव संशान्ता सम्यक्.आलोकनान् मुने ॥५।१३।९९॥

hRt.marau tava saMzAntA samyak.AlokanAn_mune ||5|13|99||

जडत्वान् निःस्वरूपत्वात् सर्वदा_एव मृतम् मनः ।

jaDatvAn ni:svarUpatvAt sarvadA_eva mRtam mana: |

मृतेन मार्यते लोकः चित्रा_इयम् मौर्ख्य.चक्रिका ॥५।१३।१००॥

mRtena mAryate loka: citrA_iyam maurkhya.cakrikA ||5|13|100||

यस्या न_आत्मा न देहः_अस्ति न_आधारः_न_अपि च_आकृतिः ।

yasyA* na_AtmA na deha:_asti na_AdhAra:_na_api ca_AkRti: |

तेन_इदम् भक्ष्यते सर्वम् चित्रा_इयम् मौर्ख्य.वागुरा ॥५।१३।१०१॥

tena_idam bhakSyate sarvam citrA_iyam maurkhya.vAgurA ||5|13|101||

सर्व.सामग्र्य.हीनेन हन्यते मनसा_अपि यः ।

sarva.sAmagrya.hInena hanyate manasA_api ya: |

नील.उत्पल.दल.आघातैः_मन्ये दलित.मस्तकम् ॥५।१३।१०२॥

nIla.utpala.dala.AghAtai:_manye dalita.mastakam ||5|13|102||

जडेन मूकेन_अन्धेन निहतः_मनसा_अपि यः ।

jaDena mUkena_andhena nihata:_manasA_api ya: |

मन्ये स दह्यते मूढः पूर्ण.चन्द्र.मरीचिभिः ॥५।१३।१०३॥

manye sa* dahyate mUDha: pUrNa.candra.marIcibhi: ||5|13|103||

विद्यमानः_अपि यः शूरः_लोकः_तेन_अभिभूयते ।

vidyamAna:_api ya: zUra:_loka:_tena_abhibhUyate |

अविद्यमानम् एव_इदम् हन्यते मुग्धता_उदिता ॥५।१३।१०४॥

avidyamAnam eva_idam hanyate mugdhatA_uditA ||5|13|104||

मिथ्या.संकल्प.कलितम् मिथ्या.अवस्थितिम् आगतम् ।

mithyA.saMkalpa.kalitam mithyA.avasthitim Agatam |

अन्विष्टम् अपि नो* दृष्टम् का तस्य किल शक्तिता ॥५।१३।१०५॥

anviSTam api no* dRSTam kA tasya kila zaktitA ||5|13|105||

अहो नु खलु चित्रा_इयम् माया.मय.विधायिनी ।

aho nu khalu citrA_iyam mAyA.maya.vidhAyinI |

चेतसा_अप्य् अतिलोलेन लोकः_अयम् अभिभूयते ॥५।१३।१०६॥

cetasA_api_atilolena loka:_ayam abhibhUyate ||5|13|106||

मौर्ख्यम् यदापद.अन्विष्टः का हि न आपद.जानतः ।

maurkhyam yadApada.anviSTa: kA hi na Apada.jAnata: |

पश्य मौर्ख्या*द् इ*यम् सृष्ठिः_अज्ञानेन_एव जन्यते ॥५।१३।१०७॥

pazya maurkhyAt_iyam sRSThi:_ajJAnena_eva janyate ||5|13|107||

हा कष्टम् अपि दुर्.बुद्धेः सृष्टिः_मौर्ख्य.वशम् गता ।

hA kaSTam api dur.buddhe: sRSTi:_maurkhya.vazam gatA |

असत्ता_एव यत्_एतेन जीवेन_अपि_उप.पाद्यते ॥५।१३।१०८॥

asattA_eva yat_etena jIvena_api_upa.pAdyate ||5|13|108||

मन्ये मौर्ख्य.मयी सृष्टिः इयम् अत्यन्त.पेलवा ।

manye maurkhya.mayI sRSTi: iyam atyanta.pelavA |

वाःतरङ्ग.प्रवाहेण कणशः परिशीर्यते ॥५।१३।१०९॥

vA:taraGga.pravAheNa kaNaza: parizIryate ||5|13|109||

नील.अञ्जन.आलवालेन यन्त्रेण_एव विचूर्ण्यते ।

nIla.aJjana.AlavAlena yantreNa_eva vicUrNyate |

इन्दोः_आभोग.पूर्णस्य कर.स्पर्शेन मुह्यति ॥५।१३।११०॥

indo:_Abhoga.pUrNasya kara.sparzena muhyati ||5|13|110||

रिपुभिः_नयन.उन्मुक्तैः दृष्टः सूत्रैः_निबध्यते ।

ripubhi:_nayana.unmuktai: dRSTa: sUtrai:_nibadhyate |

संकल्प.कृतया शूर.सेनया परिभूयते ॥५।१३।१११॥

saMkalpa.kRtayA zUra.senayA paribhUyate ||5|13|111||

तस्मात् किल_इयम् मनसा न स्थितेन_एव कुत्रचित् ।

tasmAt kila_iyam manasA na sthitena_eva kutracit |

कल्पितेन मुधा_अन्येन कृपणेन निहन्यते ॥५।१३।११२॥

kalpitena mudhA_anyena kRpaNena nihanyate ||5|13|112||

मूर्ख.लोक.मयी सृष्टिः_मन* एव_असत्_उत्थितम् ।

mUrkha.loka.mayI sRSTi:_mana* eva_asat_utthitam |

यः शक्तः_न वशी.कर्तुम् न_असौ राम_उपदिश्यते ॥५।१३।११३॥

ya: zakta:_na vazI.kartum na_asau rAma_upadizyate ||5|13|113||

अभिजाता_अस्वरूपा_एषा प्रज्ञा क्षोदेषु न क्षमा ।

abhijAtA_a.svarUpA_eSA prajJA kSodeSu na kSamA |

न_उपदेश.गिराम् योग्या परिपूर्णा_इव संस्थिता ॥५।१३।११४॥

na_upadeza.girAm yogyA paripUrNA_iva saMsthitA ||5|13|114||

बिभेति_एषा_अपि वीणायाः_तन्त्री.गुण.तनु.ध्वनेः ।

bibheti_eSA_api vINAyA:_tantrI.guNa.tanu.dhvane: |

बन्धोः_अपि स.निद्रस्य बिभेति वदन.द्युतेः ॥५।१३।११५॥

bandho:_api sa.nidrasya bibheti vadana.dyute: ||5|13|115||

असतः_अपि जनात्_उच्चैः_गीतात्_भीता पलायते ।

asata:_api janAt_uccai:_gItAt_bhItA palAyate |

स्वेन_एव मनसा_अप्य् अज्ञा किल_एषा विवशी.कृता ॥५।१३।११६॥

svena_eva manasA_api_ajJA kila_eSA vivazI.kRtA ||5|13|116||

सुख.लव.विवशा द्विषा_इव तप्ता

sukha.lava.vivazA dviSA_iva taptA

हृदय.गतेन निजेन चेतसा_एव ।

hRdaya.gatena nijena cetasA_eva |

विधुरित.धिषणा न वेत्ति सत्यम्

vidhurita.dhiSaNA na vetti satyam

तद् अपि कथम् परिमोहितः_मुधा_एव ॥५।१३।११७॥

tat_api katham parimohita:_mudhA_eva ||5|13|117||

||



*o*ॐ*m*



FM.5.13



*HOW TO IN/ENQUIRE*

*jd.

vicAra (vicâra, wichaara)

is a Technical Term in yoga.vAsiSTha [YV].

etymologically, vichAra is vi>cara, going<thru things

in other words

exploring

especially in the sense of reasoning

:

exploring manas.Mind with mati.mind.



I give vichAra two different readings in The Freedom Method [FM]:

(1) as *Inquiry* it is external analytical study;

(2) as *Enquiry* it is internal self-study.

thus, the Inquiry into "Who am I?" might analyze what U regard as Urself,

rejecting the Body.

Enquiry would directly dive.into Urself, and lead to yourSelf

.

*sv. O rAma, thus do enquire into the nature of the self, even as Janaka

did.

Then you will reach, without any obstacle whatsoever,

that realm of the knowers of what is to be known.

If one engages oneself in constant self~enquiry

and sees the ever-changing nature of the world,

in due time, one will attain self-knowledge like Janaka.

This ocean of world~appearance can be crossed only when

you are firmly established in supreme wisdom,

when you see the self with the self alone

and when your intelligence is not diverted or coloured by sense-perceptions.

Hence, O rAma, like Janaka, you too should abandon

the false and fanciful notion of the ego-sense within your own heart.

*VASISHTHA.THE.TREASURY said-*



एवम् जनकवत्_राम विचार्य_आत्मानम् आत्मना ।

evam janakavat_rAma vicArya_AtmAnam AtmanA |

पदम् विदित.वेद्यानाम् अविघ्नेन_अधिगच्छसि ॥५।१३।०१॥

padam vidita.vedyAnAm avighnena_adhigacchasi ||5|13|01||

.

evam janakavat_rAma

vicArya_AtmAnam AtmanA |

padam vidita.vedyAnAm

avighnena_adhigacchasi * .*

*. *

*so*

*like janaka, rAma,* *having enquired.into the Self by yourself*

*you can proceed to the state of knowing the to.be.known*

*easily*

*.*

*vlm.1 VASISHTHA continued:.Now Ráma! Reflect on the Supreme spirit, in

your own spirit like janaka; and know the object of the meditation of the
wise, without any difficulty or failing.

ये हि पाश्चात्_यजन् मानः प्राज्ञा* राजस.सात्त्विकाः ।

ye hi pAzcAt_yajan mAna: prAjJA* rAjasa.sAttvikA: |

प्राप्नुवन्ति स्वयम् प्राप्यम् ते जनाः जनका* इव ॥५।१३।०२॥

prApnuvanti svayam prApyam te janA: janakA* iva ||5|13|02||

.

ye hi* those who* pAzcAtya.janmAna: *are lesser people* rAjasa.sAttvikA: *the
rAjasic.sattvic*prAjJA: *prAjJa.s* prApnuvanti* get *svayam* by themselves*
prApyam* what is to be gotten* te janA: janakA: iva* those people are like
janaka the Populous*.

.

ye hi

pAzcAtya.janmAna:

rAjasa.sAttvikA:

prAjJA:

prApnuvanti

svayam

prApyam

te janA: janakA: iva

.

*sv.2 Then you will reach, without any obstacle whatsoever, that realm of

the knowers of what is to be known.

*vlm.2. The wise men of the latter genus rájasa.sátvika or active goodness,

obtain their desired objects by themselves (of their own intuition), like
janaka and other holy sages.

तावत् तावत्_विजित्य.आरीन् इन्द्रिय.आख्यान् पुनः पुनः ।

tAvat tAvat_vijitya.ArIn indriya.AkhyAn puna: puna: |

यावत्_आत्म.आत्मना_एव_अयम् आत्मनि_एव प्रसीदति ॥५।१३।०३॥

yAvat_Atma.AtmanA_eva_ayam Atmani_eva prasIdati ||5|13|03||

.

tAvat tAvat_vijitya.ArIn

indriya.AkhyAn puna: puna: |

yAvat_Atma.AtmanA_eva_ayam

Atmani_eva prasIdati * .*

*. *

*to the very extent *

विजित्य.आरीन् of conquering the foes

इन्द्रिय.आख्यान् called the seNse.organs पुनः पुनः again and again

यावत् to that extent आत्म.आत्मना एव the Self by itself alone

अयम् आत्मनि एव in this very self

प्रसीदति

*takes its seat. *

*sv.3 Again and again, one should overcome the enemies known as the senses:

*vlm.3. As long as you continue to restrain your organs of sense from their

objects, so long will the divine soul grace your own inward soul with its
presence.

* tAvat_tAvat_vijitya.ArIn indriya.AkhyAn_puna: puna:
yAvat_Atma.AtmanA_eva_ayam Atmani eva prasIdati तावत्तावत् to the very
extent विजित्य.आरीन् of conquering the foes इन्द्रिय.आख्यान् called the
seNse.organs पुनः पुनः again and again यावत् to that extent आत्म.आत्मना एव
the Self by itself alone अयम् आत्मनि एव in this very self प्रसीदति *takes
its seat. *

प्रसन्ने सर्वगे देवे देवेशे परमात्मनि ।

prasanne sarvage deve deveze paramAtmani |

स्वयम् आलोकिते सर्वाः क्षीयन्ते दुःख.दृष्टयः ॥५।१३।०४॥

svayam Alokite sarvA: kSIyante du:kha.dRSTaya: ||5|13|04||

.

*when the gracious, omnipresent, divine, superdivine Supreme *

*Self illumines oneself, all e perience ofsorrow ends. *

prasanne

gracious

*as prasAda *

sarva.ge all.going, omnipresent

deve deveze paramAtmani divine god.lord Supreme.Self

svayam Alokite by oneself illumined

sarvA: du:kha.dRSTaya: all sorrow.perceptions

kSIyante

*are eliminated *

*m.4. The Lord God and Supreme soul, being thus gracious to you; you shall

see a halo of light cast over all things, and dispersing all your woes from
your sight.

*sv.4 and then the self attains self.satisfaction by its own endeavour,

*vlm.4. The Lord God and Supreme soul, being thus gracious to you; you

shall see a halo of light cast over all things, and dispersing all your
woes from your sight.

मुष्टयः_मोह.बीजानाम् वृष्टयः_विविधा.पदाम् ।

muSTaya:_moha.bIjAnAm vRSTaya:_vividhA.padAm |

कु.दृष्टयः क्षयम् यान्ति दृष्टे तस्मिन् परावरे ॥५।१३।०५॥

ku.dRSTaya: kSayam yAnti dRSTe tasmin parAvare ||5|13|05||

.

muSTaya: moha.bIjAnAm

*fistfuls of the seeds of delusion;*

vRSTaya: vividhA.padAm

*rainfalls of various states,*

ku.dRSTaya: kSayam yAnti

*bad things come to an end*

dRSTe tasmin_parAvare

*when seen in That, in the Alpha.and.Omega. *

*m.5 When that all pervading lord of all gods, the supreme Self is directly

seen, all perceptions of sorrow will vanish.

*sv.5 When thus the infinite self is realised, sorrow comes to an end even

the seeds of delusion are destroyed, the shower of misfortunes ceases and
the perception of evil ends.

*vlm.5. The sight of the Supreme spirit, will remove the plentiful seeds of

bias from your mind; and it will drive away the woeful sights of misery,
pouring upon your view in copious showers.

*AB. moha.bIjAnAm durvAsanAnAm muSTayo nuSTivat_antar.dRDham ... ||5|13|



सदा जनक.वत्_राम सर्व.आरम्भ.वत्_आत्मना ।

sadA janaka.vat_rAma sarva.Arambha.vat_AtmanA |

प्रज्ञया_आत्मानम् आलक्ष्य लक्ष्मीवान् उत्तमः_भव ॥५।१३।०६॥

prajJayA_AtmAnam AlakSya lakSmIvAn_uttama:_bhava ||5|13|06||

.

*always, rAma,*

*like janaka in all his affairs, by himSelf, thru prajJA.Understanding*

*beholding the Self*

*you're rich*

*:*

*be high*

*.*

sadA janaka.vat_rAma sarva.Arambha.vat_AtmanA | prajJayA_AtmAnam AlakSya
lakSmIvAn_uttama:_bhava

.

sadA janaka.vat_rAma sarva.Arambha.vat_AtmanA |

prajJayA_AtmAnam AlakSya lakSmIvAn_uttama:_bhava

.

*sv.6 Hence, O rAma, be like janaka, and realise the self in the inner

light. Be an excellent person.

नित्यम् अन्तर्.विचारस्य पश्यतः_चञ्चलम् जगत् ।

nityam antar.vicArasya pazyata:_caJcalam jagat |

जनकस्य_इव कालेन स्वयम् आत्मा प्रसीदति ॥५।१३।०७॥

janakasya_iva kAlena svayam AtmA prasIdati ||5|13|07||

.

*when it is examined*

*thru long inner Enquiry*

*this going world is ever changing*

*and*

*just so*

*in his due time*

*janaka the Populous*

*found the Self founded in himself*

*.*

nityam . *ever . *antar.vicArasya pazyataz . *when perceived thru inner
Enquiry . *caJcalam jagat . *the world is transient . *janakasya iva kAlena
. *just thus in time for janaka . *svayam AtmA prasIdati . *the self
established.in <http://established.in> himself*

*. *

nityam.*ever*

antar.vicArasya pazyataz . *when perceived thru inner Enquiry . *caJcalam
jagat . *the world is transient . *janakasya iva kAlena . *just thus in
time for janaka . *svayam AtmA prasIdati . *the self established.in
<http://established.in> himself*

*. *

*vlm.7. It was by his inward cogitations, that janaka found the
transitoriness of the world...

*sv.7 If one engages oneself in constant self.enquiry and sees the
ever.changing nature of the world, in due time, one will attain
self.knowledge like janaka.

*AB. ... caJcalam anityam bhramaNa.svabhAvam ca ||5|13|

न दैवम् न.च कर्माणि न धनानि न बान्धवाः ।

na daivam na.ca karmANi na dhanAni na bAndhavA: |

शरणम् भव.भीतानाम् स्व.प्रयत्नात्_ऋते नृणाम् ॥५।१३।८॥

zaraNam bhava.bhItAnAm sva.prayatnAt_Rte nRNAm ||5|13|8||

.

*not by.force.of Divine Fate*

*nor thru Good Works**—**however rich your family**—**is there refuge*

*from the fearsome becomings of mankind*

*:*

*all it takes is your own effort*

*.*

not Good Fortune .Fate Divine Providence न.च कर्माणि and not Good Works न
धनानि no amount of money न बान्धवाः nor of family ज़रणं भव.भीतानां न्ऱ्णाम्
is a refuge from the fearsome becomings of humankind स्व.प्रयत्नाद् ऱ्ते
without/but.only ones own effort

.

na daivam na.ca karmANi na dhanAni na bAndhavA: | zaraNam bhava.bhItAnAm
sva.prayatnAt_Rte nRNAm

.

na daivam na.ca karmANi na dhanAni na bAndhavA: |

zaraNam bhava.bhItAnAm

sva.prayatnAt_Rte nRNAm * .*

*. *

*vwv.1650.y5.13.8a;y3.6.4. In this matter (of liberation), neither fate,

nor religious rites, nor riches, nor kinsmen, nor penance, charity,
religious vows and the like, help even a little.

*m.8 Neither money, nor providence, nor relatives, nor works can provide

refuge to one who is afraid of this mutable world, the way his own effort
(towards realizing self) can.

*vlm.8. Hence neither the pious acts of men, nor their riches nor friends,

are of any use to them ... unless it be by their own endeavor for the
enlightenment of their soul.

*sv.8 Neither god, nor rites and rituals (or any action) nor wealth nor

relatives are of any use in this; to those who are afraid of the

world.illusion, self.effort as self.enquiry alone is capable of bringing
about self.knowledge.



ये दैव.निष्ठाः कृत्यादौ कु.विकल्प.परायणाः ।

ye daiva.niSThA: kRtyAdau ku.vikalpa.parAyaNA: |

तेषाम् मन्दा मतिः_तात न_अनुगम्या विनाशिनी ॥५।१३।०९॥

teSAm mandA mati:_tAta na_anugamyA vinAzinI ||5|13|09||

.

ye daiva.niSThA: *. those settled in Fate . *

kRtya.Adau / kRtyA.Adau *. in things that are to be done / proper *

ku.vikalpa.parAyaNA: *. studying misconceptions *

teSAm . *of them*

mandA mati: *. slow thought . *

tAta *. , sir, *

na_anugamyA vinAzinI *. not.to.follow destructive *

*. *

*vlm.9. They who rely their faith in the gods, and depend upon them for

fulfilment of their desires and future rewards, are perverted in their
understandings, and cannot be heirs of immortality.

*sv.9 Pray, do not follow the teachings of those deluded ones who depend

upon gods, various rites and routine actions, and such other perverse
practices.

*m.9 Those who depend on destiny and such distorted notions (for achieving

the perfect purpose) are mere dull heads. Do not follow such destructive
ways.

*AB. ... kRtir yatna: | Adi.padAd viveka.vairAgya.vicAra.Adayas teSu |
...||

कृ #kR . #*kRtya. *. to be done, fit, proper, right; n. impers. it imports
or matters (w. gen. of pers. & instr. of th.) • #*kRtya:* . a suffix of the
fut. pass. part. • #*kRtyA* . act, action, deed; magic, spell. n. business,
task, duty, purpose, end.



विवेकम् परम् आश्रित्य विलोक्य_आत्मानम् आत्मना ।

vivekam param Azritya vilokya_AtmAnam AtmanA |

धिया विराग.उद्धरया संसार.जलधिम् तरेत् ॥५।१३।१०॥

dhiyA virAga.uddharayA saMsAra.jaladhim taret ||5|13|10||

.

vivekam param Azritya . *having recourse to the highesr viveka.Discernment *

vilokya . *having observed *

AtmAnam AtmanA *. Self by self . *

dhiyA virAga.uddharayA . *thru dispassionate thought extricated *

saMsAra.jaladhim taret *. SaMsAra.Ocean is crossed*

*. *

*m.10 Depend on your intelligence and discrimination and realize the Self

yourself. Increase your detachment and dispassion with your own
intelligence and thus cross the ocean of 'samsara'.

*sv.10. It is by reliance in one's reasoning and resignation, and by his

spiritual vision of the Supreme spirit, that he is saved from his misery in
this ocean of the world.

*sv.10 This ocean of world.appearance can be crossed only when you are

firmly established in supreme wisdom, when you see the self with the self
alone and when your intelligence is not diverted or coloured by

sense.perceptions.



एषा सा कथिता राम नभःफल.निपातवत् ।

eSA sA kathitA rAma nabha:phala.nipAtavat |

सुखदा ज्ञान.सम्प्राप्तिः अ.ज्ञान.तरु=शातनी ॥५।१३।११॥

sukhadA jJAna.samprApti: a.jJAna.taru=zAtanI ||5|13|11||

.

eSA sA kathitA rAma

*This is what I have described to you, rAma,*

nabhaH.phala.nipAtavat

*like sky.fruit.falling*

sukhadA jJAna.samprApti:

*pleasure.giving Wisdom.attainment*

a.jJAna.taru=zAtanI

*Ignorance.tree.felling.*

*m.11 O rAma, this is the essence of the story I told you. I said that
delight.giving knowledge is like a fruit falling from the sky. It will

shear away the tree of ignorance.

*vlm.11. The attainment of this blessed knowledge of intuition, which

removes our ignorance, is as what they call your getting of fruit fallen
from heaven, (i.e. a heavenly and accidental fruit).

*sv.11 Thus have I narrated to you how king janaka attained self.knowledge

as if by an act of grace which caused the knowledge to drop from heaven, as
it were.

जनकस्य_इव सत्.बुद्धेः स्वयम् एव विलोकिनः ।

janakasya_iva sat.buddhe: svayam eva vilokina: |

विकासम् एति_अयम् देही देवः प्रातर्_इव_अम्बुजम् ॥५।१३।१२॥

vikAsam eti_ayam dehI deva: prAtar_iva_ambujam ||5|13|12||

.

janakasya_iva sad.buddhe:

svayam eva vilokina:

vikAsam eti_ayam dehI

*this body goes to blossom,*

deva:

*divine,*

prAta:_iva_ambu.jam

*like a water.born lotus in the morning.*

*m.12. One who is wise and intelligent like janaka, who beheld his own

Self, will blossom into a divine man. He will be like a lotus blossoming in
the morning (with the morning light).

*vlm.12. The intelligence which looks into itself as janaka's, finds the
soul developing of itself in it, as the lotus.bud opens of itself in the
morning.

*sv.12 12.14 One who cultivates the wisdom that janaka had will experience
the inner light in his own heart, and the ignorant fancy of world.illusion
will be instantly dispelled.

*AB. dehI dehAntar.hRdi sthite defa: paramAtmA ||5|13|



संसार.मननम् चित्रम् विचारेण विलीयते ।

saMsAra.mananam citram vicAreNa vilIyate |

गलत्_वशी.कृत.स्पर्शम् आतपेन हिमम् यथा ॥५।१३।१३॥

galat_vazI.kRta.sparzam Atapena himam yathA ||5|13|13||

.

saMsAra.mananam citram

vicAreNa vilIyate |

galat_vazI.kRta.sparzam

Atapena himam yathA * .*

*. *

*the wonderful variety *

*of thought that is the samsAra *

*subsides thru Enquiry, like snow *

*melting under the touch of heat. *

saMsAra.mananam citram

*The wonderful samsAra.mentation *

vicAreNa vilIyate subsides thru VichAra Enquiry

himam yathA like snow

galad vazI.kRta.sparzam Atapena

*melting by force of contact with heat. *

*vwv.1740/5005.017, y5013.013. One perceives the Self by the self by pure

investigation. The manifold thinking related to the world vanishes by
investigation.

*m.13 Like snow which melts with the touch of heat (of sun) thaughts about

'samsara' will decline with inquiry (into Self).

*vlm.13. The firm conviction of the material world, melts into nothing

under the light of persipience; as the thick and tangible ice, dissolves
into fluidity under the heat of the sun.

*sv.13 12.14 One who cultivates the wisdom that janaka had will experience
the inner light in his own heart, and the ignorant fancy of world.illusion
will be instantly dispelled.



अयम् एव_अहम् इति_अस्या* निशाया* उदिते क्षये ।

ayam eva_aham iti_asyA* nizAyA* udite kSaye |

स्वयम् सर्वगतः स्फारः स्वालोकः सम्प्रवर्तते ॥५।१३।१४॥

svayam sarvagata: sphAra: svAloka: sampravartate ||5|13|14||

.

ayam eva_aham

iti asyA: nizAyA: udite kSaye *. + *

svayam sarvagata: sphAra:

svAloka: sampravartate . .

*m.14.15 . (With inquiry) the thought that 'I am this body' will pass away
like night. And the wide, broad light of that all.immanent self.perception

(realization) will prevail (come into being).

*vlm.14. The consciousness that this is I (i. e. One's self.consciousness),

is as the shade of night, and is dispelled at the rise of the sun of
intellect, when the Omnipresent light appears vividly to sight.

*sv.14 12.14 One who cultivates the wisdom that janaka had will experience
the inner light in his own heart, and the ignorant fancy of world.illusion
will be instantly dispelled.



अयम् एव_अहम् इति_अस्मिन् संकोचे विलयम् गते ।

ayam eva_aham iti_asmin saMkoce vilayam gate |

अनन्त.भुवन.व्यापी विस्तार* उपजायते ॥५।१३।१५॥

ananta.bhuvana.vyApI vistAra* upajAyate ||5|13|15||

.

ayam eva aham iti

*"This indeed am I" *

asmin saMkoce when this contraction

vilayam gate comes to subsidence,

ananta.bhuvana.vyApI boundlessly pervading the worlds

vistAra: upajAyate

*it manifests outspread. *

xkuc #saMkuc #*saMkoca*

#vilaya

*ananta.bhuvana.vyApI

#vistAra

*upajAyate

*m.15 The expansion of the Self into self will start. (With inquiry) the

thought that 'I am this body' will pass away like night. And the wide,

broad light of that all.immanent self.perception (realization) will prevail
(come into being).

*vlm.15. No sooner one loses his self.consciousness that 'this is himself,'
than the All.pervading Soul opens fully to his view.

*sv.15 When the limited and conditioned feeling "I am so.and.so" ceases,
there arises consciousness of the all.pervading infinite.



जनकेन परित्यक्ता यथा_अहम्कार.वासना ।

janakena parityaktA yathA_ahamkAra.vAsanA |

तथा त्वम् अपि सत्.बुद्धे विचार्य_अन्तः परित्यज्य ॥५।१३।१६॥

tathA tvam api sat.buddhe vicArya_anta: parityajya ||5|13|16||

.

janakena parityaktA

yathA_ahamkAra.vAsanA

tathA tvam api sad.buddhe

vicArya_anta: parityajya * .*

.

*Just as janaka Populous forsook the vAsanA of **"I"dentity,*

*rAma,*

*you should too,*

*after your careful Enquiry.*

यथा अhamकार.वासना

*As the "I"dentity vAsanA *

परित्यक्ता जनकेन was forsaken by janaka,

तथा त्वम् अपि परित्यज्य you too should forsake it

सद्.बुद्धे विचार्य अन्तः

*having enquired within, with good Buddhi Intellect. *

*m.16 Like janaka, you also discard the 'ego sense' with your intelligent
inquiry.

*vlm.16. As janaka has abandoned the consciousness of his personality,

together with his desires also; so do you, O intelligent Ráma, forsake them
by your acute understanding and of the mind discernment.

*sv.16 Hence, O rAma, like janaka, you too abandon the false and fanciful
notion of the ego.sense within your own heart.



अहम्कार.अम्बुदे क्षीणे चित्.व्योम्नि विमले तते ।

ahamkAra.ambude kSINe cit.vyomni vimale tate |

नूनम् सम्प्रौढताम् एति स्व.आलोकः भास्करः परः ॥५।१३।१७॥

nUnam samprauDhatAm eti sva.Aloka: bhAskara: para: ||5|13|17||

.

ahamkAra.ambude kSINe

cit.vyomni vimale tate |

nUnam samprauDhatAm eti

sva.Aloka: bhAskara: para: * .*

*. *

*when the "I".cloud clears.from the vast chit.sky*

*it comes to its grandeur, the self.light, the Supreme Sun*

*.*

*vwv.1997 When the cloud of Ego (or individuality) is destroyed and the

stainless sky of Consciousness is spread, the Supreme Sun that is one's own
Light (of Consciousness) is spread, the Supreme Sun that is one's own Light
(of Consciousness) surely attains to full development (or grandeur).

*sv.17 When this ego.sense is dispelled the supreme light of self.knowledge

will surely shine in your heart.

एतावत्_एव_अतितमः_यत्_अहम्भाव.भावनम् ।

etAvat_eva_atitama:_yat_ahambhAva.bhAvanam |

तस्मिन् च शमम् आनीते प्रकाश* उपजायते ॥५।१३।१८॥

tasmin_ca zamam AnIte prakAza* upajAyate ||5|13|18||

.

etAvat_eva_atitama:

yat_ahambhAva.bhAvanam |

tasmin_ca zamam AnIte

prakAza* upajAyate * .*

*. *

*wherever there is dense darkness*

*.the "I".sense=feeling.*

*and there it is brought to peace,*

*there arises illumination of the Self.*

*To this very extent, where there is dense darkness *

यद् अhamभाव.भावनम् which is the "I".sense.feeling

तस्मिन् च शमम् आनीते and there being brought to peace

प्रकाशः उपजायते

*illumination arises. *

*m.18 On the whole, the sense and feeling of ego is the highest and deepest

darkness. When that starts declining, the light (of knowledge of Self)
begins.

*vlm.18. It is the greatest ignorance to think of one's egoism (or
self.personality); this thought being relaxed by the sense of our

nothingness, gives room to the manifestation of holy light in the soul.

*sv.18 This ego.sense alone is the densest form of darkness: when it is

dispelled, the inner light shines by itself.

न_अहम् अस्ति न च_अन्यः_अस्ति न.च न_अस्ति_इति भावितम् ।

na_aham asti na ca_anya:_asti na.ca na_asti_iti bhAvitam |

मनः प्रशान्तिम् आयातम् न_उपादेयेषु मज्जति ॥५।१३।१९॥

mana: prazAntim AyAtam na_upAdeyeSu majjati ||5|13|19||

.

na "aham asti" *. not "I" is . *

na ca anya: asti *. nor "another" is . *

na.ca na_asti *. nor is not . *

iti bhAvitam

mana: prazAntim AyAtam *. Mind comes to tranquility . *

na upAdeyeSu majjati *. . *

*m.19. 'I am not. The others are not. All this is not' when one thinks

thus, mind becomes quiet and does not drown itself in objects.

*sv.19 He who knows 'I am not', 'Nor does the other exist', 'Nor is there
non.existence', and whose mental activity has thus come to a standstill, is
not engrossed in acquisitiveness.

*vlm.19. Neither think of the entity nor non.entity of yourself or others;

but preserve the tranquility of your mind from both the thoughts of
positive and negative existences; in order to get rid of your sense of
distinction between the producer and the produced; (i. e. of the cause and
effect, the both of which are identic in Vedanta) or spiritual philosophy.

उपादेय.अनुपतनम् हेय.एकान्त.विवर्जनम् ।

upAdeya.anupatanam heya.ekAnta.vivarjanam |

यत्_एतन् मनसः_राम तत्_बन्धम् विद्धि न_इतरत् ॥५।१३।२०॥

yat_etan_manasa:_rAma tat_bandham viddhi na_itarat ||5|13|20||

.

*pursuing the acceptable, avoiding the rejectable, is the Mind's work, rAma*

*:*

*know that and nothing else to be bondage*

*.*

* upAdeya.anupatanam heya.ekAnta.vivarjanam yat_etan_manaso rAma
tat_bandham viddhi na_itarat उपादेय.अनुपतनं Pursuing the acceptable हेय.ए
कान्त.विवर्जनम् quite avoiding the rejectable यद्_एतन् मनसः राम that which
is of the Mind, rAma, तद्_बन्धं विद्धि न.इतरत् .know that and nothing else
to be bondage.

*vlm.20. Again your fostering a fondness for something as good, and a

hatred to others as bad; is but a disease of your mind for your uneasiness
only. (Since all things are good in their own kinds, and nothing bad in its
nature, and in the sight of God, who pronounced all things good).

*sv.20 20.21 O rAma, there is no bondage here other than craving for

acquisition and the anxiety to avoid what one considers undesirable.

*m.20 When such withdrawal from objects takes place mind also falls and

thus all bonds. [Craving and aversion are bondage]. There is nothing else.

मा खेदम् भज हेयेषु न_उपादेय.परः_भव ।

mA khedam bhaja heyeSu na_upAdeya.para:_bhava |

हेय.अदेय.दृशौ त्यक्त्वा शेष.स्थः स्वच्छताम् व्रज ॥५।१३।२१॥

heya.adeya.dRzau tyaktvA zeSa.stha: svacchatAm vraja ||5|13|21||

.

*do not enjoy the misery *

*of the improper, or follow *

*propriety, but giving.up *

*things fit or unfit, totally, *

*go.on.to <http://go.on.to> Svaccha Purity. *

mA khedam bhaja heyeSu na_upAdeya.paro bhava

heya.adeya.dRzau tyaktvA zeSa.stha: svacchatAm vraja

मा खेदम् भज mA khedam bhaja Do not enjoy the misery हेयेषु न

उपादेय.परः भव heyeSu
na upAdeyaparo bhava | of the improper, or follow propriety हेय.अदेय.दृशौ
त्यक्त्वा heyAdeyadRzau tyaktvA but giving.up things fit or unfit
अशेष.स्थः azeSastha:
without residue

स्वच्छताम् व्रज svacchatAm vraja go.on.to Svaccha Purity.

*vlm.21. Be not fond of what you think to be beautiful, nor disgusted at

what appears hateful to you, get rid of these antagonist feelings, and be
even minded by fixing it on One, before whom all things are alike and
equally good.

*sv.21 20.21 O rAma, there is no bondage here other than craving for

acquisition and the anxiety to avoid what one considers undesirable.

*m.21 Do not worship sorrow and lowly and undesireable things. Do not get

into the grip of objects Reject the perceptions of agreeable and
disagreeable. Be steady in what remains and move into the state of purity.

येषाम् इदम् उपादेयम् इदम् हेयम् इति स्थितिः ।

yeSAm idam upAdeyam idam heyam iti sthiti: |

विलीना ते न वाञ्छन्ति न त्यजन्ति_इह किम्चन ॥५।१३।२२॥

vilInA te na vAJchanti na tyajanti_iha kimcana ||5|13|22||

.

*those who have gone beyond the words *

*"acceptable" and "unacceptable", *

*in such a state they do not crave *

*or give.up anything at.all. *

idam heyam

iti sthiti: vilInA

te na vAJchanti

na tyajanti

iha kimcana

येषाइदउपादेयम् yeSAm idam upAdeyam

*those for whom "this is to be accepted, .*

इदं हेयम् idam heyam

*this to be rejected" .*

इति स्थितिः विलीना iti sthiti: | vilInA

*such a state is eliminated .*

ते न वाञ्छन्ति te na vAJchanti

*they do not covet *

न त्यजन्ति na tyajanti

*nor renounce .*

इह किंचन iha kimcana

*here whatever. *

*m.22 Those in whom likes and dislikes are totally eliminated will neither

want anything or reject anything.

*vlm.22. They that view the desirable and the detestable in the same light,

are neither fond of the one nor averse to the other.

*sv.22 Do not succumb to such anxiety and do not let acquisition of what is

considered desirable be your goal: giving up both these attitudes, rest in
what remains.

हेय.उपादेय.कलने क्षीणे यावत्_न चेतसः ।

heya.upAdeya.kalane kSINe yAvat_na cetasa: |

न तावत् समता भाति स.अभ्रे व्योम्नि_इव चन्द्रिका ॥५।१३।२३॥

na tAvat samatA bhAti sa.abhre vyomni_iva candrikA ||5|13|23||

.

*so long as the distinctions of pro and con, like and loathe, are not
erased from Affectivity*

*so long too samatA.Sameness does not shine like the moon in a clouded sky*

*.*

heya.upAdeya.kalane kSINe yAvan_na cetasa:

na tAvat samatA bhAti sAbhre vyomni_iva candrikA

yAvat heya.upAdeya.kalane* . so long as distinctions of pro and con . *

na kSINe cetasa: . *are not erased from the cetas Affectivity* .

na tAvat samatA bhAti* . thus long samatA.Sameness does not shine* .

sAbhre vyomni iva candrikA* . like the moon in a cloudful sky.*

*jd.23 . yAvat heya.upAdeya.kalane* . so long as distinctions of pro and
con . *na kSINe cetasa: . *are not erased from the cetas Affectivity* . na
tAvat samatA bhAti* . thus long samatA.Sameness does not shine* . sAbhre
vyomni iva candrikA* . like the moon in a cloudful sky.*

#heyopAdeya

#cetas cetas Affectivity

*m.23 As long as such a state is not reached, equality will not arise. It

will be like moonlight shadowed by clouds.

*vlm.23. Until the fancy of the desirableness of one thing and dislike of

the other, is effaced from the mind, it is as hard to have the good grace
of equanimity, as it is difficult for the moonlight to pierce thru the
cloudy sky.

*sv.23 They in whom the twin.urges of acquisition and rejection have come

to an end do not desire anything nor do they renounce anything.

Sandpaper Tree (Sakhota, zAkhoTa)

http://ecoheritage.cpreec.org/Viewcontall.php?$mFJyBfK$MA5hj$m1Rt&7S

अ.वस्तु_इदम् इदम् वस्तु यस्य_इति लुलितम् मनः ।

a.vastu_idam idam vastu yasya_iti lulitam mana: |

तस्मिन् न_उदेति समता शाखोट* इव मञ्जरी ॥५।१३।२४॥

tasmin na_udeti samatA zAkhoTa* iva maJjarI ||5|13|24||

.

"avastu_idam idam vastu"* . *

*"This is insubstantial/unreal, this is substantial/real" . *

yasya_iti lulitam mana: .

*of/by this kind (of thinking) the Mind is fuddled . *

tasmin na udeti samatA* . *

*there Sameness does not arise*

zAkhoTa iva maJjarI .

*like a bouquet of Sandpaper flowers. *

*m.24 If the mind is tossed around by feelings like 'this world is unreal;

(may be) it is real', it will never achieve equilibrium. A creeper will not
sprout out of the 'sakhota' tree.

*sv.24 The mind does not reach the state of utter tranquillity till these

two impulses (of acquisition and of rejection) have been eliminated.

*vlm.24. The mind which considers one thing as some thing a propos, and

another as nothing to the purpose, (the one as desirable and the other
worthless); is deprived of the blessing of indifference, as the brier
sákota is despised, not standing with all its

fruits and flowers.

#lulita

*jd.24 . "avastu_idam idam vastu"* . "This is insubstantial/unreal, this is
substantial/real" . *yasya_iti lulitam mana: . *of/by this kind (of
thinking) the Mind is fuddled . *tasmin na udeti samatA* . there Sameness
does not arise* zAkhoTa iva maJjarI . *like a bouquet of Sandpaper flowers.
*



युक्त.अयुक्त.ईषणा यत्र लाभ.अलाभ.विलासिनी ।

yukta.ayukta.ISaNA yatra lAbha.alAbha.vilAsinI |

समता स्वच्छता तत्र कुतः_वैराग्य.भासिनी ॥५।१३।२५॥

samatA svacchatA tatra kuta:_vairAgya.bhAsinI ||5|13|25||

.

yukta.ayukta.ISaNA yatra

lAbha.alAbha.vilAsinI

samatA svacchatA tatra

kuta:_vairAgya.bhAsinI *. . *

*m.25 How can detachment and dispassion, equality and purity dwell in a

mind which indulges in the pastime of making choices between proper and
improper desires and estimations of profit and loss?

*sv.25 Even so, as long as one feels 'this is real' and 'this is unreal'

the mind does not experience peace and equilibrium. How can equanimity,
purity or dispassion arise in the mind of one who is swayed by thoughts of
'this is right', 'this is wrong' 'this is gain', 'this is loss'?

*vlm.25. Where there is a craving for the desirable, and an aversion to

what is unseemly, and when there is a cry for gain and an outcry at one's
loss; it is impossible for even mindedness, dispassionateness and
tranquility of the mind, to abide then and there in that state.

एकस्मिन् ब्रह्म.तत्त्वे_अस्मिन् विद्यमाने निरामये ।

ekasmin brahma.tattve_asmin vidyamAne nirAmaye |

नाना.अनानातया नित्यम् किम् अयुक्तम् क्व युक्तता॥२६॥

nAnA.anAnAtayA nityam kim ayuktam kva yuktatA||26||

.

ekasmin brahma.tattve

*in the one brahman.Thatness *

asmin vidyamAne nirAmaye here knowing boundlessly

nAnA anAnA.tayA nityam various.unvariousness ever

kim ayuktam what is improper

kva yukta.tA

*where is propriety? *

*m.26 Where are (considerations of) proper and improper when the the

flawless brahman spirit is clearly visible?

*sv. 26 When there is only one brahman (which is forever one and the many)

what can be said to be right and what wrong?

*vlm.26. There being only the essence of one pure.Brahma diffused

throughout the universe, how very improper is it to take the one as many,
and among them something as good or bad; (when the Maker of all has made
all things good).

#ayukta a. (>yuj), not yoked; not harnessed rv.; not connected, not united
(as vowels); not added, not joined; not applied or made use of (see

<.cAra>); to be supplied (see <.padArtha>); not attentive, not devout rv.;

not suited, unfit, unsuitable; not dexterous, silly R.; ayuktam ind. not
being yoked zbr. ayuktatA f. ayuktatva n. the not being used, the not being
suitable.

#nirAmaya nir.A.maya m. freedom from illness, health, welfare; nirAmayam
ind. in <nirAmayam devadattAya>, or <.ttasya> good health or hail to

durga!); a. free from illness, healthy, well; causing health, wholesome;

complete, entire hariv.; infallible, secure; untainted, pure ||5|13|YV
always uses this term in the sense of <nir.A.maya>, "unbounded".||



ईप्सित.अनीप्सित.अशङ्के मर्कट्यौ चित्त.पादपे ।

Ipsita.anIpsita.azaGke markaTyau citta.pAdape |

चञ्चले स्फुरतः यस्मिन् कुतः_तस्य_इह सौम्यता ॥५।१३।२७॥

caJcale sphurata: yasmin kuta:_tasya_iha saumyatA ||5|13|27||

.

Ipsita.anIpsita.AzaGke

markaTyau citta.pAdape

caJcale sphurata: yasmin

kutas tasya iha saumyatA *. . *

*m.27 How can there be gentleness and equality when likes and dislikes

spring up like the fickle feet of a monkey?

*sv.27 As long as the mind is swayed by thoughts of the desirable and the

undesirable there cannot be equanimity.

*vlm.27. Our desires and dislike, are the two.apes abiding on the tree of

our hearts; and while they continue to shake and swing it with their
jogging and jolting, there can be no rest in it.



निराशता निर्भयता नित्यता समता ज्ञता ।

nirAzatA nirbhayatA nityatA samatA jJatA |

निरीहिता निष्क्रियता सौम्यता निर्विकल्पता ॥५।१३।२८॥

nirIhitA niSkriyatA saumyatA nirvikalpatA ||5|13|28||

.

nirAzatA nirbhayatA

nityatA samatA jJatA |

nirIhitA niSkriyatA

saumyatA nirvikalpatA *.*

*. *

#*nirAzatA *

#*nirbhayatA *

#*nityatA *

#*samatA *

#*jJatA *

#*nirIhitA *

#*niSkriyatA *

#*saumyatA *

#*nirvikalpatA *

*m.28.29 . Desirelessness, fearlessness, eternity, equality, knowledge

orientation, lack of indulgences, desisting from works, changelessness,
genetleness, courage,

*sv.28 28.29 Desirelessness (absence of all expectations), fearlessness,
unchanging steadiness, equanimity, wisdom, non.attachment, non.action,

goodness, total absence of perversion, courage, endurance, friendliness,
intelligence, contentment, gentleness, pleasant speech all these qualities
are natural to one who is free from the instincts of acquisition and

rejection: and even those qualities are non.intentional and spontaneous.

*vlm.28. Freedom from fear and desire, from exertions and action, together

with sapience and equanimity, are the inseparable accompaniments of ease
and rest.

धृतिः_मैत्री मतिः_तुष्टिः_मृदुता मृदु.भासिता ।

dhRti:_maitrI mati:_tuSTi:_mRdutA mRdu.bhAsitA |

हेय.उपादेय.निर्मुक्ते ज्ञे तिष्ठन्ति_अपवासनम् ॥५।१३।२९॥

heya.upAdeya.nirmukte jJe tiSThanti_apavAsanam ||5|13|29||

.

dhRti: maitrI . *Stability, friendliness,*

mati: tuSTi: . *the mind contented,*

mRdutA mRdu.bhAsitA

heya.upAdeya.nirmukte jJe

tiSThanti apavAsanam *. . *

#*dhRti*

#*maitrI *

#*mati*

#*tuSTi*

#*mRdutA *

# #*bhAsi*

#*mRdu.bhAsitA *

#*heyopAdeyanirmukta *

#*jJe *

#*apavAsana *

*vlm.29. The qualities of forbearance and fellow feeling, accompanied with

contentment and good understanding, and pined with a mild disposition and
gentle speech, are the indispensable companions of the wise man, who has
got rid of his desires and the feelings of his liking or dislike.

*m.29 ... firmness, friendliness, contentment, pleasing speech, lack of

likes and dislikes, freedom from the sense of agreeable and disagreeable
these are the characteristies of a Jnani who is free from vasanas.

धावमानम् अधः_भागे चित्तम् प्रत्याहरेत् बलात् ।

dhAvamAnam adha:_bhAge cittam pratyAharet balAt |

प्रत्याहारेण प्रतितम् अधः_वारि_इव सेतुना ॥५।१३।३०॥

pratyAhAreNa pratitam adha:_vAri_iva setunA ||5|13|30||

.

dhAvamAnam adho.bhAge

cittam pratyAharet .*let the Affection be controlled . *

balAt .*forcefully . *

pratyAhAreNa pratitam adha:_vAri iva setunA *. . *

*m.30 One should withdraw his senses from the objects when the mind is

sliding towards the lowly paths.

*sv.30 One should restrain the mind from flowing downward, even as the flow

of a river is blocked by the construction of a dam.

*vlm.30. The mind running to meanness, is to be repressed by restraining

the passions and appetites; as the current of water running below, is
stopped by its lock gate.

#hR . #AhR . #pratyAhR . #*pratyAhara.: *retreat (from battle); withdrawal

of the senses in AshtAnga Yoga; #pralaya, the Doomsday process.

बाह्य.अनर्थान् इमान् त्यक्त्वा तिष्ठन् गच्छन् स्वपन् श्वसन् ।

bAhya.anarthAn imAn_tyaktvA tiSThan_gacchan_svapan_zvasan |

सर्वस्था सर्वदा सर्वान् आन्तराश् च विचारय ॥५।१३।३१॥

sarvasthA sarvadA sarvAn AntarA:_ca vicAraya ||5|13|31||

.

*when you have cast.aside all your external futile purposes.*

*when you stay, when you go, when you dream, when you breathe,.*

*everywhere, everywhen, and all within,.so make your inquiry *

bAhyAn arthAn / bAhya.anartha imAn tyaktvA

*having given.up these e ternal purposes / bAhya.anarthAn e ternal
futilities*

tiSThan gacchan svapan zvasan

*sitting, going, dreaming, breathing, *

sarvasthA sarvadA sarvAn

*everywhere, everywhen, everything*

AntarAz ca vicAraya

enquire inwardly. "AntarAMz ca" ??? das....@gmail.com

*m.31 In such a state of withdrawal, one should engage in internal

reflection while eating, walking, sitting, dreaming etc., always and in all
ways.

*vlm.31. Shun the sight of external things, which are the roots of error

and fallacy; and consider always their internal properties both when you
are awake and asleep, and also when you are walking about or sitting down.

*sv.31.32 After having firmly abandoned all contact with external objects

turn the mind within and reflect over everything within yourself, even
while engaged in various activities.

गृहीत.तृष्णा.शफरि वासना.जालम् आविलम् ।

gRhIta.tRSNA.zaphari vAsanA.jAlam Avilam |

संसार.वारि.प्रसृतम् चिन्ता.तन्तुभिर् आततम् ॥५।१३।३२॥

saMsAra.vAri.prasRtam cintA.tantubhi:_Atatam ||5|13|32||

.

*this net of vAsanA.s set.for *

*the craving fish of samsAra, *

*made of the knotted strings of care. *

*grasped by craving a fish* is

tangled in a* vAsanA.net . *

saMsAra.vAri.prasRtam* . outspread in samsAra waters . *

cintA.tantubhir Atatam* . with care.strings outspread.*

*vlm.32. Avaricious men are caught like greedy fishes, in the hidden net of

their insatiable desires, and which is woven with the threads of worldly
cares, and is under the waters of worldly affairs.

*sv.31.32 After having firmly abandoned all contact with external objects

turn the mind within and reflect over everything within yourself, even
while engaged in various activities.

*m.32 This (fisherman's) net of vasanas is woven by the strings of griefs

and sorrows. It holds the fish of desires and is shaken in the waters of
'samsara' (to shake the water off the fish).

*jd.32 . gRhIta.tRSNA.zaphari* . grasped.craving.fish* . vAsanA.jAlam Avilam*
. vAsanA.net confused* . saMsAra.vAri.prasRtam* . outspread in samsAra
waters . *cintA.tantubhir Atatam* . with care.strings outspread.*



अनया तीक्ष्णया तात_छिन्धि बुद्धि.शलाकया ।

anayA tIkSNayA tAta_chindhi buddhi.zalAkayA |

वात्यया_इव_अम्बुदम् काले वहन्त्या वितते पदे ॥५।१३।३३॥

vAtyayA_iva_ambudam kAle vahantyA vitate pade ||5|13|33||

.

anayA tIkSNayA

tAta* . dear . *

chindhi* . shatter . *

buddhi.zalAkayA* . with the rod of Intellect . *

vAtyayA iva ambudam

kAle* . in time *

vahantyA vitate pade

*. *

*m.33 My child, shear (the net) off with the sharp arrow of discriminatory

intelligence. And then move along in the vastness of brahman state.

???.34 O beautiful and righteous rAma, cut asunder with courage and
unrestrained intelligence, the roots of this tree of samsara, which is the
very refuge of all sprouts of sins, criminalities and blemishes.

*vlm.33. Now Ráma! cut the meshes of this net, with the knife of your good

understanding; and disperse it in the water, as a tempest rends the thick
cloud and scatters it about the air.

*sv.34 33.34 With the help of this sharp sword of wisdom, cut thru this

network of conditioning (which throws up cravings, intentions, motivations,
acceptance and rejection) which alone is the cause of this stream of

world.appearance.



अस्य संसार.वृक्षस्य मूलम् दोष.अङ्कुर.आस्पदम् ।

asya saMsAra.vRkSasya mUlam doSa.aGkura.Aspadam |

भव्य.धीरेण धैर्येण प्रोद्धर.उद्धरया धिया ॥५।१३।३४॥

bhavya.dhIreNa dhairyeNa proddhara.uddharayA dhiyA ||5|13|34||

.

asya saMsAra.vRkSasya .

*of this Samsâra.Tree . *

mUlam .

*the root . *

doSa.aGkara.Aspadam .

*is the seat of the shoot of evil . *

bhavya.dhIreNa dhairyeNa

proddhara.uddharayA dhiyA *. . *

bhavyadhIra

*m.34. Try O gentle Ráma! to uproot the root of worldliness, which sprouts

forth in the weeds of vice, with the hatchet of your perseverance and the
eliminating shovel of your penetration.

*sv.34 33.34 With the help of this sharp sword of wisdom, cut thru this

network of conditioning (which throws up cravings, intentions, motivations,
acceptance and rejection) which alone is the cause of this stream of

world.appearance.

*vlm.34. Try O gentle Ráma! to uproot the root of worldliness, which

sprouts forth in the weeds of vice, with the hatchet of your perseverance
and the eliminating shovel of your penetration.

#Aspada.m place, seat, station, abode; object for. AspadI>bhU become an
object of. .#nirAspada nir.Aspada adj. restless, homeless, portionless,
objectless

धृ #dhR . #uddhR . #*uddhara: . *to extricate, remove +

धृ #dhR . #uddhR . #proddhR . #*proddhara. . *lifting up, bearing +



मनसा_एव मनः_छित्त्त्वा कुठारेण_इव पादपम् ।

manasA_eva mana:_chitttvA kuThAreNa_iva pAdapam |

पदम् पावनम् आसाद्य सद्य* एव स्थिरः_भव ॥५।१३।३५॥

padam pAvanam AsAdya sadya* eva sthira:_bhava ||5|13|35||

.

manasA eva

*with only Mind *

manaz chitttvA

*having cut the Mind *

kuThAreNa iva pAdapam l

*like a tree with a broad.ax <http://broad.ax> *

padam pAvanam AsAdya

*having attained the state of pAvana Purity *

sadya eva . *even at.once* .

sthiro bhava . *be firm*ly committed.

*m.35.36 . Shear away this tree with the axe of your mind with a forceful

will. Attain then that perfect state of purity.

*vlm.35. Employ your mind to hew down the cravings your mind, as they use

the axe to cut down a tree, and you will then rest in quiet as you arrive
at the state of holiness.

*sv.35 Cut down the mind with the mind itself.

*vlm.35. Employ your mind to hew down the cravings your mind, as they use

the axe to cut down a tree, and you will then rest in quiet as you arrive
at the state of holiness.

मनसा_एव मनः_छित्त्वा विस्मृत्या चरमम् मनः ।

manasA_eva mana:_chittvA vismRtyA caramam mana: |

वर्तमानम् अपि_छित्त्वा_छिन्नासंसारताम् व्रज ॥५।१३।३६॥

vartamAnam api_chittvA_chinnAsaMsAratAm vraja ||5|13|36||

.

manasA eva mana: chittvA . *with only Mind having cut the Mind . *

vismRtyA . *by forgetting*

caramam mana: *. finally Mind *

vartamAnam api t.zittvA

chinnAsaMsAratAm vraja *. . *

*m.36 Abide and be stable in that state. Wipe out even the last vestiges of

mind. Shake off even the sense of 'present' and move into immutability.

*vlm.36 Having destroyed the former state of your mind by its present

state, try to forget them both by your heedless mind in future, and manage
yourself unmindful of the world. (There is a play of the word mind in the
original).

*sv.36 Having reached the state of purity, remain established in it right

now. Cut the mind down with the mind and dismiss the thought of the mind
which thus negates the mind: thus will you have finally destroyed the

world.appearance.

#car . #*carama.*: चरम (nom. pl. carame, or caramAH) last, ultimate, final

(caramA kriyA, "the [final i.e.] funeral ceremony") • the outermost (first

or last, opposed to the middle one) • later • (caramam kim, "what more?") •

"western", in comp • caramam ind. last • at last, at the end • after any
one (gen).

मोहः_विस्मृत्य संसारम् न भूयः परिरोहति ।

moha:_vismRtya saMsAram na bhUya: parirohati |

चित्तम् विस्मृत्य संसारः_न भूयः परिरोहति ॥५।१३।३७॥

cittam vismRtya saMsAra:_na bhUya: parirohati ||5|13|37||

.

moha:_vismRtya

saMsAram na bhUya: parirohati |

cittam vismRtya

saMsAra:_na bhUya: parirohati * .*

*. *

*Delusion unremembered, then*

*Samsâra does not come again;*

*Affection unremembered, then*

*Samsâra does not come again*

*.*

*vlm.p.37 Your utter oblivion of the world will prevent the revival of your
mind and stop the reappearance of ignorance which accompanies the mind.



"तिष्ठन् गच्छन् स्वपन् जाग्रन् निवसन् उत्पतन् पतन् ।

"tiSThan gacchan svapan jAgran nivasan_utpatan patan |

असत्_एव_इदम्" इति_अन्तर् निश्चित्य_आस्थाम् परित्यज्य ॥५।१३।३८॥

asat_eva_idam" iti_antar nizcitya_AsthAm parityajya ||5|13|38||

.

"tiSThan gacchan . *staying, going . *

svapan jAgran . *dreaming, waking . *

nivasan.n utpatan patan

asad"_eva idam

iti antar nizcitya

AsthAm parityajya *. . *

*m.38 Whether sleeping, waking, eating, running, sitting or doing anything,

do not deviate from your internal firm conviction that this world is
unreal.

*sv.38 Though appearing to function in this world, be firmly rooted in the

awareness of the unreality of all this and thus give up all hopes and
expectations.

*vlm.38. Whether you are waking or sleeping or in any other state of your

life; you must remember the nihility of the world, and resign your reliance
in it.

*vlm.p.38 Whether you are waking or sleeping or in any other state of your
life, you must remember the nothingness of the world and give up your
reliance on it.



समताम् अलम् आश्रित्य सम्प्राप्तम् कार्यम् आहरन् ।

samatAm alam Azritya samprAptam kAryam Aharan |

अचिन्तयन् तथा प्राप्तम् विहरा_इह हि राघव ॥५।१३।३९॥

acintayan_tathA prAptam viharA_iha hi rAghava ||5|13|39||

.

samatAm alam Azritya . *having full recourse to samatA.Sameness . *

samprAptam kAyam

Aharan

acintayan

tathA prAptam

vihara iha hi rAghava *. . *

*m.39 rAma, move around in this world doing works as they come to you,

taking refuge in that equal and pure One.

*sv.39 Rooted in equanimity, doing whatever happens to be the appropriate

action in each given situation and not even thinking about what has thus

befallen you unsought, live a non.volitional life here.

*vlm.39. Leave off your selfishness (mamatá.or.meitatem), O Ráma! and rely

in the disinterestedness of your soul; lay hold on what ever offers of
itself to you and without seeking for it all about.

*vlm.p.39 Leave off your selfishness, O rAma, and rely upon the detachment
of your soul. Lay hold of what ever offers itself to you and without
seeking for it.

#hR . #*AhR* . The very general and common meaning in which it is used is
that of "doing or accomplishing a thing". vicitra.kArya.kartRtvam Aharat
vAsanA.vazAt | fm4042.035 • samatAm alam Azritya samprAptam kAryam Aharan
fm5013.039 . Satya Vrat.



यथा शर्वः_अपि लिङ्गानि न बिभर्ति बिभर्ति च ।

yathA zarva:_api liGgAni na bibharti bibharti ca |

त्वम् एवम् इह कार्यानि कुरु मा कुरु च_अनघ ॥५।१३।४०॥

tvam evam iha kAryAni kuru mA kuru ca_anagha ||5|13|40||

.

yathA zarva: api *. *

*even as sharva.shiva . *

liGgAni na bibharti *. *

*does not bear/support the linga.symbols . *

bibharti ca *. *

*yet bear/supports them . *

tvam evam iha kAryAni kuru *. *

*you thus here do your actions . *

mA kuru ca_anagha *. *

*and refrain from doing, rAghava. *

*m.40 Lords Vishnu and Siva wear/ bear symbols and attributes without

really having none. In the same way perform works in this world without the
sense of performing (without ownership).

*sv.40 Even as the Lord may be said to be both the doer and the non.doer of
all actions here, you, too, live non.volitionally doing yet not doing what
has to be done.

*jd.40 . yathA zarva: api *. even as sharva.shiva . *liGgAni na bibharti *.
does not bear/support the linga.symbols . *bibharti ca *. yet bear/supports
them . *tvam evam iha kAryAni kuru *. you thus here do your actions . *mA
kuru ca_anagha *. and refrain from doing, rAghava. *



त्वम् एव वेत्ता त्वम् अजः त्वम् आत्मा त्वम् महेश्वरः ।

tvam eva vettA tvam aja: tvam AtmA tvam mahezvara: |

आत्मनः_व्व्यतिरिक्तः सन् त्वया_उत्थम् इदम् आततम् ॥५।१३।४१॥

Atmana:_vvyatirikta: san tvayA_uttham idam Atatam ||5|13|41||

.

tvam eva vettA .

*just you are the Knower . *

tvam aja: .

*you are the Unborn . *

tvam AtmA .

*you are the Self . *

tvam mahezvara: .

*you are the Great Lord . *

Atmana:_vvyatirikta: san

tvayA_uttham idam Atatam *. . *

*m.41 You are the knower. You are that unborn. You are the self. You are

the supreme Lord. You are the one manifesting this vast universe without
any inconsistency and incoherence with the Self.

*sv.41 You are the knower of all, the self. You are the unborn being, you
are the supreme Lord; you are non.different from the self which pervades
everything.

*vlm.41. Knowing the knowable, one finds himself as the increate soul and

Great Lord of all; but being apart from that soul, he views only the
material world spread before him.

#ric . #rikta . #atirikta . #*vvyatirikta* . reaching beyond, excessive,

immoderate (ifc. abundantly furnished with) MBh.; separate, different or
distinct from, other than (abl. or comp.) Mn. MBh. &c.; (ifc.) free from
Sarvad.; left remaining from Ragh. Sch. (v.l.); with drawn, withheld W.;
excepted ib.; (am) ind. with the exception of, except, without (e. g.

svara.v., "except the accent") MW.; .tA, f. (BhP.), .tva n. (Sarvad.)
distinction, difference.

#*Atata* .. spread, extended, stretched or drawn (as a bow or bow string);

long (as a way); fixed on, clinging to (tasmin).

येन_आत्म.दृश्य.सद्भावात्_अभितः_भावन.उज्झिता ।

yena_Atma.dRzya.sadbhAvAt_abhita:_bhAvana.ujjhitA |

स* न संगृह्यते दोषैः_हर्षामर्ष.विषाद.जैः ॥५।१३।४२॥

sa* na saMgRhyate doSai:_harSAmarSa.viSAda.jai: ||5|13|42||

.

yena

Atma.dRzyasad.bhAvAt .dRzya.sad.bhava / dRzi.asad.bhAva .

*because of the percept.So.being / seeing/eye.notSo.being ambiguously . *

abhita: bhAvana.ujjhitA

sa na saMgRhyate doSai:

harSAmarSa.viSAda.jai: *. . *

*m.42 Whoever discards the sense and feeling of individualised finiteness

and looks upon everything from the perception of Self is not touched by the
blemishes of joy or sorrow.

*sv.42 He who has abandoned the idea that there is an object of perception

which is other than the self, is not subjected to the defects born of joy
and grief.

*vlm.42. He who has the sight of the inner spirit, is freed from the

thoughts of the external world, and is not subjected to the joy or grief or
sorrow and other evils of his life.

राग.द्वेष.विनिर्मुक्तः समलोष्ट.अश्म.काञ्जनः ।

rAga.dveSa.vinirmukta: samaloSTa.azma.kAJjana: |

युक्त इति_उच्यते योगी त्यक्त.संसार.वासनः ॥५।१३।४३॥

yukta iti_ucyate yogI tyakta.saMsAra.vAsana: ||5|13|43||

.

rAga.dveSa.vinirmukta: .

*having become free.from passion and hatred* .

samaloSTa.azma.kAJjana:

yukta iti_ucyate yogI tyakta.saMsAra.vAsana: *. . *

*m.43 Whoever is liberated from attachment and jealousy, for whom gold and

wood are same, is called a yogi, the one who is yoked (to the Supreme), a
'yukta', with all vasanas being shaken off.

*sv.43 He is known as a yogi who is freed from attraction and aversion, to

whom a clod of earth and a nugget of gold are of equal value and
importance, and who has given up all the tendencies which confirm the

world.appearance.

*vlm.43. He is called a Yogi who is free from passions and enmity, and

looks on gold and rubbish in the same light; he is joined with his Joy in
his Yoga, and disjoined from all worldly desires.

स* यत् करोति यत्_भुङ्क्ते यत्_ददाति निहन्ति यत् ।

sa* yat karoti yat_bhuGkte yat_dadAti nihanti yat |

तत्र मुक्त.धियः_तस्य समता सुख.दुःखयोः ॥५।१३।४४॥

tatra mukta.dhiya:_tasya samatA sukha.du:khayo: ||5|13|44||

.

sa* . *

*he* .

yat karoti* . *

*what he does* .

yad bhuGkte* . *

*what he enjoys . *

yad dadAti* . *

*what he bestows* .

nihanti yat* . *

*destroying which . *

tatra mukta.dhiya: tasya samatA sukha.du:khayo: *. . *

*m.44 Such a person no matter what he does whether eating, whether giving,

whether killing shall be with a sense of equality towards the consequential
joys or sorrows.

*vlm.44. He enjoys the fruit of his own acts, and minds not what he wastes

or gives away; he has the evenness of his mind in every condition, and is

unaltered by pain or pleasure. (The sanskrit sukh.dukkha means also

prosperity and adversity, and good and evil of every kind).

*sv.44 Whatever he does, whatever he enjoys, whatever he gives and whatever

he destroys, his consciousness is free and therefore equanimous in pain and
pleasure.

प्राप्तम् कर्तव्यम् एव_इति त्यक्त.इष्ट.अनिष्ट.भावनः ।

prAptam kartavyam eva_iti tyakta.iSTa.aniSTa.bhAvana: |

प्रवर्तते यः कार्येषु न स मज्जति कुत्र.चित् ॥५।१३।४५॥

pravartate ya: kAryeSu na sa majjati kutra.cit ||5|13|45||

.

*"Fittingly gotten": he forsakes *

*wishing and unwishing feelings: *

*involved in his activities, *

*he is not.at.all drowned in them. *

prAptam kartavyam eva iti

*what is gotten is to.be.done "Fittingly gotten"*

tyakta.iSTa.aniSTa.bhAvana:

*the forsaken.wished.unwished.feeling*

pravartate ya: kAryeSu

*he who gets involved with actions*

na sa majjati kutracit

*does not drown in them anyhow.*

*m.45 He treats everything that comes to him as his duty without any likes

or dislikes. He does his duty without involving himself even a bit (ie in a
detached manner)

*sv.45 Doing whatever has to be done without the division into the

desirable and the undesirable, he who engages himself in action does not
drown in it.

*vlm.45. He who receives what he gets, and is employed with whatever offers

of itself to him, without considering the good or evil that he is to gain
by it, is not plunged into any difficulty.

चित्.सत्ता=मात्रम् एव_इदम् इति निश्चय.वन् मनः ।

cit.sattA=mAtram eva_idam iti nizcaya.van mana: |

त्यक्त.भोग.अभिमननम् शमम् एति महामते ॥५।१३।४६॥

tyakta.bhoga.abhimananam zamam eti mahAmate ||5|13|46||

.

cit.sattA=mAtram eva idam

iti nizcaya.van mana: *. so is Mind convinced . *

tyakta.bhoga.abhimananam

zamam eti

mahAmate *. . *

*m.46 O rAma of mighty intelligence, such a yogi is firm in his mental

conviction that 'all this is consciousness existence only'. He is free of
any thought of indulgence in pleasure. And so his mind is peaceful.

*sv.46 He who is confirmed in his conviction that the infinite

consciousness alone exists, is instantly freed from thoughts of pleasure

and is therefore tranquil and self.controlled.

*vlm.46. He who is certain of the truth of the spiritual essence of the
world, pants not for its physical enjoyments, but he is even.minded at all
times.



मनः प्रकृत्या_एव जडम् चित्तत्वम् अनुधावता ।

mana: prakRtyA_eva jaDam cittatvam anudhAvatA |

मांस.गर्धेन मार्जारः वने मृग.पतिम् यथा ॥५।१३।४७॥

mAMsa.gardhena mArjAra: vane mRga.patim yathA ||5|13|47||

.

mana:

prakRtyA eva

jaDam cittatvam

anudhAvatA

mAMsa.gardhena

mArjAra: vane mRga.patim yathA *. . *

*m.47 Mind is stupid by nature. It tries to chase and imitate some

elemental mental consciousness. It is like a cat trying to chase a lion
with a greed for the lion's flesh.

*sv.47.48 The mind is by nature inert: it borrows intelligence from the

consciousness which it pursues in order to gain the ability to experience.

*vlm.47. The dull mind follows the active intellect in accomplishing its
objects, as the carnivorous cat or fox follows the lion in quest of meat.*x*



सिंह.वीर्य.वशात्_लब्धम् मांसम् भुङ्क्ते_अनुगः_हरेः ।

siMha.vIrya.vazAt_labdham mAMsam bhuGkte_anuga:_hare: |

चित्.वीर्य.वशतः प्राप्तम् दृश्यम् आश्रयते मनः ॥५।१३।४८॥

cit.vIrya.vazata: prAptam dRzyam Azrayate mana: ||5|13|48||

.

siMha.vIrya.vazAt_labdham mAMsam bhuGkte_anuga: hare:

cid.vIrya.vazata: prAptam dRzyam Azrayate mana:

*a member of his pack eats meat*

*by the might of the Lord of Beasts;*

*and manas.Mind has recourse to perceptions*

*gotten by means of the might of the chit.Consciousness. *

सिंह.वीर्य=वशात् .

by force of the lion's strength

लब्धम् मांसम् .

meat is got

भुङ्क्ते_sनुगः हरेः

the follower of the lord of beasts eats it

चिद्.वीर्य=वशतः .

by force of the strength of chit.Consciousness

प्राप्तम् दृश्यम्

*the percept is got *

आश्रयते मनः . manas.*Mind subsists.on/considers it. *

*m.48 The cat can eat the flesh that has been obtained by the might of a

lion. Similarly mind attaches itself to the phenomena manifest by the face
of consciousness.

*sv.47.48 The mind is by nature inert: it borrows intelligence from the

consciousness which it pursues in order to gain the ability to experience.

*vlm.48. As the servile band of the lion feeds on the flesh acquired by his

prowess, so the mind dwells upon the visible and sensible object, which it
perceives by power of the intellect.

.*AB. ... Azrayate upajIvati ||5|13|

#zri . #*Azri* 1 P. #Azrayati, to affix; to apply anything AV.: A.

#Azrayate, to attach one's self to; to join MBh. &c.; to adhere, rest on.
Mn.MBh.; to betake one's self to, resort to; to depend on; to choose,
prefer; to be subject to, keep in mind; to seek refuge in, enter, inhabit;
to refer or appeal to MBh.&c.

मन* एवम् अ.सत्.कल्पम् चित्.प्रसादेन जीवति ।

mana* evam a.sat.kalpam cit.prasAdena jIvati |

भावयन् विश्वम् एव_एकम् चिन्ताम् एत्य चित्_अपि_उत ॥५।१३।४९॥

bhAvayan_vizvam eva_ekam cintAm etya cit_api_uta ||5|13|49||

.

mana evam asatkalpam

*so Mind is a Deception an asat.kalpa, an unSuch conception *

cit.prasAdena jIvati

*it lives by grace of chit.Consciousness *

bhAvayan vizvam eva ekam

cintAm etya cid apy uta . .

*m.49 Mind is a creation of illusion and unreality. It sustains itself due

to the grace of consciousness. In spite of this support from consciousness,
it thinks of this universe only.

*sv.49.50 The mind thus comes into contact with whatever has been brought
into being by the power or energy of consciousness (cit.sakti). Thus, the

mind exists by the grace of consciousness, as it were; and it entertains
various thoughts on account of its perception of this universe. The
consciousness alone is its light: otherwise, how does the inert mind
function intelligently?

*vlm.49. Thus the unsubstantial mind, lives upon the outer world by the

help of the intellect; but as it comes to remember its origination from the
intellect, it recoils back to its original state.

* Mind is unreal notion only, which exists by cit grace. When it

thinks on itself being the sole whole totality, it becomes cit only.

AS: I see a different sense.

The mind exists by grace of cit, forming unreal notions (asat.kalpam) and

thus the whole world; but, on the other hand (uta) when it thinks, it also
forms notions about cit.

#prasAda प्रसाद pra.sAda m. (ifc. f(आ).) clearness , brightness ,
pellucidness , purity (cf. अम्बु.प्°) , Up. Ka1lid. &c (Nom. P. prasAdati °

सादति , to be clear or bright. S3atr. ) • graciousness , kindness , kind

behaviour , favour , aid , mediation (prasAdAt °दात् .ind.. thru the

kindness or by the favour of ; • prasAdaN >kR °दं √ कृ , to be gracious

; cf. दुष्.प्° , द्रिक्.प्°) .¶mw .•• .



जडम् यत् किल निर्हीनम् चित्ता दीप.कर्य.ओजसा ।

jaDam yat kila nirhInam cittA dIpa.karya.ojasA |

तन् मनः शव.संकाशम् अ.चित्_उत्तिष्ठते कथम् ॥५।१३।५०॥

tan mana: zava.saMkAzam a.cit_uttiSThate katham ||5|13|50||

.

jaDam yat kila nirhInam

cittA *srare of Consciousness *

dIpakarya.ojasA

*by light.making ojas.Energy *

tan mana: zava.saMkAzam

*that corpse.like manas.Mind *

acid uttiSThate katham

*how can it arise without chit.Consciousness? *

#nirhIna

*m.50 How can such a mind exist without the light of consciousness? Without

that light it is like a lifeless, dead thing.

*sv.49.50 The mind thus comes into contact with whatever has been brought
into being by the power or energy of consciousness (cit.sakti). Thus, the

mind exists by the grace of consciousness, as it were; and it entertains
various thoughts on account of its perception of this universe. The
consciousness alone is its light: otherwise, how does the inert mind
function intelligently?

*vlm.50. The mind which is moved and lighted, by the heat and light of the

lamp of the intellect; becomes extinct without its physical force, and
grows as motionless as a dead body.

चित्.स्वभाव.परामृष्टा स्पन्द.शक्तिः_अ.सन्.मयी ।

cit.svabhAva.parAmRSTA spanda.zakti:_a.san.mayI |

कल्पना चित्तम् इति_उक्त्या कथ्यते शास्त्र.दृष्टिभिः ॥५।१३।५१॥

kalpanA cittam iti_uktyA kathyate zAstra.dRSTibhi: ||5|13|51||

.

cit.svabhAva.parAmRSTA

spanda.zakti:_a.san.mayI |

kalpanA cittam iti_uktyA

kathyate zAstra.dRSTibhi: * .*

*. *

*produced from the Affective chit *

*as self.being, the spanda force *

*of vibration is an unSuch *

*construct: and so the zAstras say *

*"kalpanA Fancy's just chitta." *

cit.svabhAva.parAmRSTA

*connected with the chit.self.being *

spanda.zaktir asanmayI the Spanda Vibratory Power, an unSuch construct

kalpanA cittam ity uktyA by the saying "kalpanA Fancy is chitta Affection"

kathyate zAstra.dRSTibhi:

*it is described in zAstra examples. *

*m.51 Mind is a force of resonance to the consciousness force. People with

scriptural knowledge call this a fabrication of such a force.

*sv.51 They who are well versed in the scriptures declare that the

fictitious movement of energy in consciousness is known as the mind.

*vlm.51. The nature of the intellect is known to exclude the idea of motion

or pulsation from it; and the power which has vibration in it, is called
intellection or the mind in the Sástras.

यः_चित्त.फणि.फूत्कारः सा_एव_इयम् कलना_उच्यते ।

ya:_citta.phaNi.phUtkAra: sA_eva_iyam kalanA_ucyate |

चित्_एव_अहम् इति ज्ञात्वा सा चित्ताम् एव गच्छति ॥५।१३।५२॥

cit_eva_aham iti jJAtvA sA cittAm eva gacchati ||5|13|52||

.

yaz citta.phaNi.phUtkAra: .

*what is the hissing of the chitta.Snake . *

saiva iyam kalanA ucyate .

*is only this kalanA Impulsion . *

cid eva aham iti jJAtvA .

*what is chit only, having known "I" . *

sA cittAm eva gacchati .

*it goes to the Affective mind.*

*m.52. All imaginations and fancies are the hissings of that serpent of

mind. When it realizes that 'I am consciousness itself' it attains the
original consciousness nature.

*sv.52. And, the expressions of the mind (like the hissing of the snake)

are known as thoughts or ideas.

*vlm.52. The breathing (or vibration) of the mind, like the hissing of a

snake, is called its imagination (kalpana); but by knowing the intellect as
the Ego, it comes to the true knowledge of the inward soul.

*jd.52 . yaz citta.phaNi.phUtkAra: . *what is the hissing of the
serpent . *saiva
iyam kalanA ucyate . *is only this kalanA Impulsion . *cid eva aham iti
jJAtvA . *what is chit only, having known "I" . *sA cittAm eva gacchati . *it
goes to the Affective mind.*



चेत्येन रहिता या_एषा चित्_तत्_ब्रह्म सनातनम् ।

cetyena rahitA yA_eSA cit_tat_brahma sanAtanam |

चेत्येन सहिता या_एषा चित् सा_इयम् कलना_उच्यते ॥५।१३।५३॥

cetyena sahitA yA_eSA cit sA_iyam kalanA_ucyate ||5|13|53||

.

cetyena rahitA yA* . *

*what is without the conceptive . *

eSA cit* . *

*this is chit.Consciousness . *

tad brahma sanAtanam* . *

*That eternal Immensity . *

cetyena* . *

*with the conceptive . *

sahitA sA* . *

*it is unified . *

eSA cit sA .

*is This.cit . *

iyam kalanA ucyate* . *

*and this they call the kalanA Impulsion.*

*vwv.469. This Consciousness here without any object to be known is that

eternal Supreme Spirit (or brahman). This Consciousness here, associated
with the object to be known is called this knowing (or grasping of
objects).

*sv.53 Consciousness minus conceptualisation is the eternal brahman the

absolute; consciousness plus conceptualisation is thought.

*m.53 When the consciousness is without objects (and phenomena) it is the

eternal brahman. When it is with objects, the same consciousness is called

as 'one that is seized' (kalana), a put.on.

*vlm.53. The intellect which is free from thoughts (chetyas), is the ever

lasting Brahma; but being joined with thought, it is styled the imaginative
principle or Mind.

*jd.53 . cetyena rahitA yA* . what is without the conceptive . *eSA cit* .
this is chit.Consciousness . *tad brahma sanAtanam* . That eternal
Immensity . *cetyena* . with the conceptive . *sahitA sA* . it is unified .
*eSA cit sA . *is This.cit . *iyam kalanA ucyate* . and this they call the
kalanA Impulsion.*



किम्चित्_आमृष्ट.रूपम् यत्_ब्रह्म तत्_च स्थिरम् मनः ।

kimcit_AmRSTa.rUpam yat_brahma tat_ca sthiram mana: |

कल्पना सत् सदा_एव_एतत् सत्_इव_उपस्थिता हृदि ॥५।१३।५४॥

kalpanA sat sadA_eva_etat sat_iva_upasthitA hRdi ||5|13|54||

.

kimcit_AmRSTa.rUpam yat* . *

*what is a sort of wiped.off=form . *

brahma tac ca sthiram mana: .

*the settled mind is brahman and That . *

kalpanA sat sadA eva .

*while the kalpanA Imagining . *

etat sad iva .

*is, as this what.is.So <http://what.is.So> . *

upasthitA hRdi* . *

*established in the heart.*

*vwv.470. That brahman (or the Supreme Spirit) whose form (or nature) has

been touched (or seized) a little, is also the firm mind. Existing as
imafination, this is always present in the heart as if it were the Reality.

*sv.54. A small part of it, as it were, is seated in the heart as the
reality.

*m.54. When brahman wears a touch of form, that settles in mind as an image

or idea or imagination. That unreality then settles forever in the heart as
real.

*vlm.54. This power of imagination having assumed a definite form, is

termed the mind; which with its volition and options, is situated in the
heart of living beings.

*jd.54 . kimcit_AmRSTa.rUpam yat* . what is a sort of wiped.off=form . *brahma
tac ca sthiram mana: . *the settled mind is brahman and That . *kalpanA sat
sadA eva . *while the kalpanA Imagining . *etat sad iva . *is, as this
what.is.So <http://what.is.So> . *upasthitA hRdi* . established in the
heart.*



चित्तम् इति_एव रूढा_इयम् यदा_एव कलना.उदिता ।

cittam iti_eva rUDhA_iyam yadA_eva kalanA.uditA |

तदा_एव चित्त्वम् विस्मृत्य सा जडा_इव व्यवस्थिता ॥५।१३।५५॥

tadA_eva cittvam vismRtya sA jaDA_iva vyavasthitA ||5|13|55||

.

cittam iti eva

rUDhA iyam

yadA_eva

kalanA.uditA

tadA_eva

cittvam vismRtya* . the process of Consciousness having been forgotten . *

sA jaDA iva vyavasthitA* . it settles into density. *

#kalanA.udita

*vismRtya

*m.55 When the consciousness gets firm in such imagination and idea as 'I

am this mind stuff', consciousness forgets its orginal nature and settles
as an inconscient and stupid (entity)

*vlm.55. With its two distinct powers of imagination and volition, it is

employed in the acts of discriminating and chosing[choosing?] the agreeable
from what is disagreeable to it. (i. e. The imagination and volitive
faculties of the mind, supply it with the power of discrimination and
option, between what is fit or unfit for or suitable to it).

*sv.55 This is known as the finite intelligence or individualised
consciousness.

#*citta* cittam iti_eva rUDhA iyam yadA_eva kalanA.uditA | tadA_eva cittvam
vismRtya sA jaDA_iva vyavasthitA ||5|13| y5013.055.

#*cittva* cittam iti_eva rUDhA iyam yadA_eva kalanA.uditA | tadA_eva
cittvam vismRtya sA jaDA_iva vyavasthitA ||5|13| y5013.055.



सम्पन्ना कलना.नाम्नी संकल्प.अनुविधायिनी ।

sampannA kalanA.nAmnI saMkalpa.anuvidhAyinI |

अवच्छेदवती वा_अग्रा हेय.उपादेय.धर्मिणी ॥५।१३।५६॥

avacchedavatI vA_agrA heya.upAdeya.dharmiNI ||5|13|56||

.

sampannA

kalanA.nAmnI . *what's called "Impulsion" *

saMkalpa.anuvidhAyinI *. concept.compliant/imitative *

avacchedavatI vA . *or discerning *

agrA . first .

heyopAdeya.dharmiNI *. dharmas.to <http://dharmas.to> & dharmas.not. *

*vwv.454/5.56. The foremost (Principle of Consciousness), acting in

conformity to its will [saMkalpa!], has become the entity with the
appelation "grasping (or apprehension)" possessed of distinctions (such as
past or future) and having the characteristics (or observance) of what is
fit to e left or taken.

*m.56 (Then) endowed with such apprehension and understanding, and guided

by determinations and resolutions (by itself), mind starts making
distinctions such as agrceable and disagreeable. Such an attitude becomes
its nature.

*vlm.56. The intellect being seated in the heart with its thoughts and

volitions, forgets its spiritual nature, and remains as a dull material
substance: (i. e. the passivity of the heart as opposed to the activity of
the mind).

*sv.56 However, this limited consciousness soon 'forgot' its own essential

conscious nature and continued to be, but inert. It then became the
thinking faculty with reception and rejection as its inherent tendencies.

सा_एषा चित्_एव जगताम् आगता_इव स्व.शक्तितः ।

sA_eSA cit_eva jagatAm AgatA_iva sva.zaktita: |

न सम्.प्रबोधिता यावत्_रूपम् तावत्_न बुध्यते ॥५।१३।५७॥

na sam.prabodhitA yAvat_rUpam tAvat_na budhyate ||5|13|57||

.

sA_eSA cit_eva jagatAm

AgatA_iva sva.zaktita: |

na sam.prabodhitA yAvat

rUpam tAvat_na budhyate * .*

*. *

*this very chit.Consciousness of the worlds *

*seems to **come from Ur.own power*

*. *

*so long as it is not fully awakened *

*thus long its Form is not realized*

*. *

*m.57 Mind is consciousness alone. Even so it cannot move by its own power.

Till it gets enlightened about its nature, it can not know its orginal
state.

*vlm.57. The intellect being thus confined in the hearts of all animals in

this world, continues in utter oblivion of its nature; until it is awakened
of itself, either by its intuition or instruction

of preceptors &c.

*sv.57 In fact, it is the infinite consciousness alone that has become all

this: but until it awakes to its infinite nature, it does not know itself

in self.knowledge.



अतः शास्त्र.विचारेण वैराग्येण परेण च ।

ata: zAstra.vicAreNa vairAgyeNa pareNa ca |

निग्रहेण इन्द्रियाणाम् च बोधयेत् कलनाम् स्वयम् ॥५।१३।५८॥

nigraheNa indriyANAm ca bodhayet kalanAm svayam ||5|13|58||

.

ata: zAstra.vicAreNa

*thus with zAstra.Inquiry *

vairAgyeNa pareNa ca

*and total dispassion *

nigraheNa indriyANAm ca . *and ungrasping senses*

*let Ur.own *

*kalanA.Impulse be realized*

*. *

*m.58.59 . It can realize its own nature by scriptural inquiry, detachment

and dispassion and control of senses. Otherwise it revolves in the delusion
of this world.

*vlm.58. So it is to be wakened by means of instruction, derived from the

Sástras and preceptors; as also by the practice of dispassionateness, and
subjection of the organs of sense and action.

*sv.58 Hence, the mind should be awakened by means of enquiry based on

scriptures, dispassion and control of the senses.



कलना सर्व.जन्तूनाम् विज्ञानेन शमेन च ।

kalanA sarva.jantUnAm vijJAnena zamena ca |

प्रबुद्धा ब्रह्मताम् एति भ्रमति_इतरथा जगत् ॥५।१३।५९॥

prabuddhA brahmatAm eti bhramati_itarathA jagat ||5|13|59||

.

kalanA sarva.jantUnAm *. the Impulse of all people *

vijJAnena zamena ca *. by wise understanding and peace . *

prabuddhA brahmatAm eti *. awakened goes to the state of brahman *

bhramati_itarathA jagat *. otherwise it mistakes the world*

*. *

*vwv.1662.y5.13.59. The understanding of all beings, awakened by Knowledge

and tranquillity, attains to brahmanhood; otherwise, it wanders about the
world.

*m.58.59 . It can realize its own nature by scriptural inquiry, detachment

and dispassion and control of senses. Otherwise it revolves in the delusion
of this world.

*vlm.59. When the minds of living beings, are roused by learning and
self.control; they tend towards the knowledge of the Great Brahma, or else

they rove at random about the wide world.

*sv.59 59.60 This intelligence when it is thus awakened shines as brahman

the absolute; or else it continues to experience this finite world.

व्यामोह.मदिरा.मत्ताम् लुठिताम् विषयावटे ।

vyAmoha.madirA.mattAm luThitAm viSayAvaTe |

आत्मावेदन.संसुप्ताम् कलनाम् एव बोधयेत् ॥५।१३।६०॥

AtmAvedana.saMsuptAm kalanAm eva bodhayet ||5|13|60||

.

vyAmoha.madirA.mattAm *. dead.drunkenly deluded . *

luThitAm *. rolling . *

viSaya.avaTe

AtmAvedana.saMsuptAm

kalanAm eva bodhayet *. . *

*m.60 One should be awakened from this sleep of Self and the fall into the
chasm of senses.

*vlm.60. We must therefore awaken our minds, which are rolling in the pit

of worldliness, thru the inebriety of the wine of error, and which are
dormant to divine knowledge.

*sv.60 59.60 This intelligence when it is thus awakened shines as brahman

the absolute; or else it continues to experience this finite world.

#vyAmoha व्यामोह

#luThita लुठित

Ø #*avaTa* *.m..* a hole, vacuity in the ground • a hole in a tooth • any
depressed part of the body, a sinus. •.• Comp. .kuccha : कच्छपः a tortoise

in a hole • (fig.) one who has had no experience, who has seen nothing of

the world. y1028.004 • y2018.025 •• sam sAra avaTa*vAsin, dweller in the
saMsAra.hole, y5024.022

#mad .#*madirA* मदिर spirituous liquor, any inebriating drink, wine, nectar
• a wagtail (esp.in the pairing season matta.khaJjana).



अप्रबुद्धा यदा हि_एषा न किम्चित्_अवबुध्यते ।

aprabuddhA yadA hi_eSA na kimcit_avabudhyate |

संकल्प.कलना_इव_अन्तर्_दृश्यमाना_अपि असन्मयी ॥५।१३।६१॥

saMkalpa.kalanA_iva_antar_dRzyamAnA_api asanmayI ||5|13|61||

.

a.prabuddhA yadA hi eSA *. *

*for when unawakened thisn . *

na kimcit_avabudhyate *. *

*not anything is understood . *

saMkalpa.kalanA: iva *. *

*like conceptual imaginings . *

antar dRzyamAnA api a.sanmayI *. *

*tho seen within is an unreal form. *

*m.61 The mind of ideas and imagination will not be aware of its original

nature as long as it is not awakened This mental apprehension, even though
clear, is still illusory and is only an imagination or an idea.

*sv.61 When this inner intelligence is not awakened, it does not really

know or understand anything: and what appears to be known thru the thoughts
is of course not the reality.

*vlm.61. As long as the mind is unawakened, it is insensible of every thing

(in its true light); and though it perceives the visibles, yet this
perception of them is as false as the sight of a city in our fancy.

*jd.61 . अप्रबुद्धा यदा ह्य् एषा *when it is not awakened . *न किंचिद्
अवबुध्यते *nothing at.all is understood . *संकल्प.कलना_इव *it is like an
imagined conception* अन्तर्_दृश्यमाना *seen within *अपि_sसन्मयी *yet a form
of the notSo. *



तया परमया दृष्ट्या कलना एषा_अन्तर.स्थया ।

tayA paramayA dRSTyA kalanA eSA_antara.sthayA |

मञ्जरी गन्ध.शक्ति_एव पदार्थेषु विराजते ॥५।१३।६२॥

maJjarI gandha.zakti_eva padArtheSu virAjate ||5|13|62||

.

tayA paramayA dRSTyA .

*by That absolute point.of.view *

kalanA eSA *. *

*this imagining . *

antarasthayA* . *

*thru its inner situation . *

maJjarI *. *

*a bouquet . *

gandha.zakti eva *. *

*only fragrance.power . *

padArtheSu virAjate* . *

*projects in things. *

*m.62 Objects (in this world) shine due to the apprehensions and

understandings which abide inside as images of the Supreme perceptions.

*vlm.62. But when the mind is awakened by divine knowledge, to the sight of

the supreme Being; it presents every thing in itself, as the inward

fragrance of flowers pervades the outer.petals also. (i. e. The inward

sight of God, comprehends the view of every thing in it).

*sv.62 These thoughts themselves derive their value from consciousness,

even as a receptacle derives its scent from the incense kept in it.

#kal . #*kalana* कलन a. (end.comp.) Causing, effecting; impelling; making.
• *kalanam* .नम् A spot, mark; A defect, an offence, fault. • Taking,

seizing, grasping; कलनात्सर्वभूतानां स कालः परिकीर्तितः. • Knowing,

understanding, apprehension. •.• Karmic impulse, kalanA.karmaNi rate

manasi_api mahAtmana: | na kazcit_atra aham, y6053.007 • employing (a

term), avidyA_iyam ayam jIva ity.Adi.kalanA.krama: | aprabuddha.bodhAya
kalpito vAg.vidAm varai: y6049.017

*jd.62 . tayA paramayA dRSTyA . *by That Supreme dRShTi.Perception . *kalanA
eSA *. this imagining . *antarasthayA* . thru its inner situation . *maJjarI
*. a bouquet . *gandha.zakti eva *. only fragrance.power . *padArtheSu
virAjate* . projects in things. *



तनुः संकल्पीता या_एषा कलना_इति जगत्.त्रये ।

tanu: saMkalpItA yA_eSA kalanA_iti jagat.traye |

सा हि किम्चित्_विजानाति नित्यम् ज्ञान.एक.धर्मिणी ॥५।१३।६३॥

sA hi kimcit_vijAnAti nityam jJAna.eka.dharmiNI ||5|13|63||

.

tanu: saMkalpItA yA eSA .

*this body/self which is conceived . *

kalanA iti .

*is a karmic impulse . *

jagat.traye .

*in the three worlds . *

sA hi kimcid vijAnAti* . *

*for he whatever understands . *

nityam jJAna.eka.dharmiNI* . *

*ever Wisdom.one.qualitied. *

.

*m.63 These three worlds are the embodiments of such ideas and imaginations

which itself is a reflection of a certain elementary aspect of that
(consciousness) whose nature is Truth and Knowledge

*vlm.63 Though the intellect has the quality of knowing every thing,

contained in all the three worlds; yet it has but a little knowledge of
them from the paucity of its desire of knowing them. (i. e. Though the
capacity of the intellect is unlimited, yet its knowledge is proportionate
to its desire of gaining it).

*sv.63 On account of this borrowed intelligence thought is able to know a

minute fragmented fraction of this cosmic consciousness.

*VA small part (of Consciousness) moves in triple world as

notion, and whatever this notion knows is because of its innate one

Consciousness.

*AS: The cit, when formulated among the worlds as a body knows only a

little (due to the limited concept of the body), even though it is
eternally pure knowledge.

चेतनेन जदा राम कलन.उपल.रूपिणी ।

cetanena jadA rAma kalana.upala.rUpiNI |

पद्मिनि_इव_आतपेन_असौ परेण_एव प्रबोध्यते ॥५।१३।६४॥

padmini_iva_Atapena_asau pareNa_eva prabodhyate ||5|13|64||

.

cetanena rAma* . thru effected feeling, Râma, . *

jadA kalanA upala.rUpiNI

*inert is imagination, formed of stone *

padminI iva *. like a lotus – *

Atapena . *thru the heat *

asau pareNa eva prabodhyate* . . *

*m.64 This 'kalana', apprehension, which is inconscient like a stone, is

enlightened by consciousness like a lotus by sun.

*sv.64 The mind blossoms fully only when the light of the infinite shines
upon it.

*vlm.64. The mind without the intellect is a dull block of stone; but it is
opened by divine light, like the lotus.bud expanding under the light of the
sun.



यथा शिलामयी कन्या चोदिता_अपि न नृत्यति ।

yathA zilAmayI kanyA coditA_api na nRtyati |

तथा_इयम् कलना देहे न किम्चित्_अवबुध्यते ॥५।१३।६५॥

tathA_iyam kalanA dehe na kimcit_avabudhyate ||5|13|65||

.

yathA zilAmayI kanyA . *as a stone maiden* . coditA_api na nRtyati . *even
when commanded does not dance* .

tathA iyam kalanA dehe* . *

*so this imagination in the body* .

na kimcit avabudhyate* . *

*not anyhow is realized*

*.*

*m. Just like a girl in a sculpture who cannot dance even when driven or

provoked, these understandings and ideas can never be endowed with light by
an ordinary embodied being.

*sv.65 Otherwise, though appearing to be intelligent, thought is unable to

comprehend anything really, even as the granite figure of a dancer does not
dance even when requested to do so.

*vlm.65. The imaginative mind is as devoid of understanding, as a statue

made of marble, is unable to move about by itself.

#cud . #*codita.* . caused to move quickly • driven, impelled • carried on
(a business) • invited, directed • informed, apprised • fixed, appointed • *may
be confused with <ca_udita>* +

#avabudh ava>budh avabudhyate (fut.3. pl. <avabhotsyante>, rarely P. e.g.
<avabudhyati>; 2. sg. <avabudhyasi>) to become sensible or aware of,
perceive, know Caus. (impf. <avabodhayat>) to make one aware of, remind of;
to cause to know, inform, explain: Pass. avabudhyate, to be learnt by
(instr.)

*jd.65 . yathA zilAmayI kanyA* . as a stone maiden* . coditA / ca_uditA api
na nRtyati* . even when commanded does not dance* . tathA iyam kalanA dehe*
. so this conceptuality* . na kimcit avabudhyate* . not at all has
understanding.*



लिपिकर्म.नृपैः_युद्धम् क्व कृतम् घर्घर.आरवम् ।

lipikarma.nRpai:_yuddham kva kRtam gharghara.Aravam |

क्वचित्_न चन्द्र.किरणैः_ओषध्यः प्रतिबोधिताः ॥५।१३।६६॥

kvacit_na candra.kiraNai:_oSadhya: pratibodhitA: ||5|13|66||

.

lipikarma.nRpai: *. by painted kings . *

yuddham kva kRtam *. what war is made? . *

gharghara.Aravam kvacit .* where is the sound of gurgling wounds? . *

na candra.kiraNai: *. not by moonbeams . *

oSadhya: pratibodhitA: *. have herbs been awakened. *

*m. Can kings in a sculpture fight, making shrill noises? Can moon.beams

cause blossoming of flowers like lotuses?

*sv.66 Can a battle.scene painted on a canvas generate the roar of the
fighting armies?

*vlm.66. How can the regiments drawn in painting, wage a war in a mutual
conflict, and how can the moon.beams, make the medicinal plants emit their

light? (i. e. As it is life that makes the armies fight, so it is the
intellect that actuates the mind to its operations. And as the plants shine

by night by the sun.beams, which are deposited in them during day, so

shines the mind by means of its intellectual light).

असृक्.आलिप्त.गात्रैः_च शवैः क्व परि.वल्गितम् ।

asRk.Alipta.gAtrai:_ca zavai: kva pari.valgitam |

क्व गीतम् मधुर.ध्वानम् वन.पाषाण.खण्डकैः ॥५।१३।६७॥

kva gItam madhura.dhvAnam vana.pASANa.khaNDakai: ||5|13|67||

.

asRk.Alipta.gAtrai: ca

zavai: kva parivalgitam

kva gItam madhura.dhvAnam

vana.pASANa.khaNDakai: *. . *

*asRk.Alipta.gAtra

*parivalgita

*madhura.dhvAna

*vana.pASANa.khaNDaka

*m.67 Can blood soaked dead warrriors thunder about? Can stones in forests
sing sweet songs?

*vlm.67. Who has seen dead bodies besmeared with blood to run about on the

ground, or witnessed the fragments of stones in the woods to sing in
musical strains?

*sv.67 Can a corpse get up and run?



क्व पुंसा विहितैः_अर्कैः क्षपितम् यामिनी.तमः ।

kva puMsA vihitai:_arkai: kSapitam yAminI.tama: |

क्व संकल्प.मयैः_छाया क्रियते व्योम.काननैः ॥५।१३।६८॥

kva saMkalpa.mayai:_chAyA kriyate vyoma.kAnanai: ||5|13|68||

.

kva puMsA

vihitai: arkai: kSapitam

yAminI.tama: *. the Dark of the Moon . *

kva samkalpa.mayai:

chAyA kriyate vyoma.kAnanai: *. . *

#*vihita*

#*kAnana*

*m.68.69 Can suns carved in stones dispel darkness? Can imaginary sky
gardens cause shadows? Can minds which are stone.stupid and are products of
illusion and delusion and are mirage. like, be activated without the aid of
consciousness?

*vlm.68. Where does the stone idol of the sun, dispel the darkness of the

night; and where does the imaginary forest of the sky spread its shade on
the ground?

*sv.68 Does the figure of the sun carved on a rock dispel darkness?



क्व जडैः_उपल.आकारैः_मिथ्या.भ्रम.भर.उत्थितैः ।

kva jaDai:_upala.AkArai:_mithyA.bhrama.bhara.utthitai: |

मृगतृष्णा.मयैः_एभिः_मनोभिः क्रियते क्रिया ॥५।१३।६९॥

mRgatRSNA.mayai:_ebhi:_manobhi: kriyate kriyA ||5|13|69||

.

kva jaDai:_upala.AkArai: .

*where/how with inert stone.forms . *

mithyA.bhrama.bhara=utthitai: .

*with false.delusion.bearing=happenings . *

mRgatRSNA.mayai: .

*with mirage.formations . *

ebhi:_manobhi: kriyate kriyA .

*with these Minds does Action act? *

.

*m.68.69 Can suns carved in stones dispel darkness? Can imaginary sky
gardens cause shadows? Can minds which are stone.stupid and are products of
illusion and delusion and are mirage. like, be activated without the aid of
consciousness?

*vlm.69. Of what good are the efforts of men, who are as ignorant as blocks

of stones, and are led by their error in many ways; except it be to
endanger themselves by the mirage of their minds? (The exertions of the
ignorant are as vain as the labour of a Sisyphus).

*sv.69 Similarly, what can the inert mind do?

*jd.69 . kva jaDai:_upala.AkArai: . *where/how with inert stone.forms
. *mithyA.bhrama.bhara=utthitai:
. *with false.delusion.bearing=happenings . *mRgatRSNA.mayai: . *with
mirage.formations . *ebhi:_manobhi: kriyate kriyA . *with these Minds does
Action act? *



यथा_आपते क्षते स्फारे मृगतृष्ण.तरङ्गिनी ।

yathA_Apate kSate sphAre mRgatRSNa.taraGginI |

कलना तत्.वत्_एव_इयम् स्फुरति_आत्मनि सति_अलम् ॥५।१३।७०॥

kalanA tat.vat_eva_iyam sphurati_Atmani sati_alam ||5|13|70||

.

yathA Apate kSate sphAre

mRgatRSNa.taraGginI

kalanA tad.vad eva iyam

sphuraty Atmani saty alam *. . *

#sphAra

#kalanA

*sphurati

*m.70 Just like mirages which are caused by hot sun, ideas and

apprehensions sparkle in the Self,

*sv.70 Even as the mirage appears to be flowing water only when the sun

shines, the mind appears to be intelligent and active only because of the
inner light of consciousness.

*vlm.70. It is the imagination that displays the non.existent as existent
in the soul, as it is the sun.beams, which exhibit the limpid main in the
mazy sands.



यत्_एतत्_पण्डितम् नाम तत्.मनः_अधिगतम् शठैः ।

yat_etat_paNDitam nAma tat.mana:_adhigatam zaThai: |

मरुताम् विद्धि ताम् शक्तिम् अन्तः प्राण.शरीरिणीम् ॥५।१३।७१॥

marutAm viddhi tAm zaktim anta: prANa.zarIriNIm ||5|13|71||

.

yat etat paNDitam nAma *. whatever is called scholarly *

tan.manas adhigatam zaThai:

marutAm viddhi tAm zaktim

anta: prANazarIriNIm *. . *

#paNDita

#zaTha

#prANazarIrin

*m.71 Such sparklings and vibrations have been perversely attributed and

assumed to be from mind by perverse people. Know that the energy prevailing
inside (a body) is that of vital body (of pranic airs)

*sv.71 Ignorant people misconstrue the movement of life.force to be the
mind: but in fact it is nothing more than the prana or life.force.

*vlm.71. It is the moving principle in the body, which the sophists

designate as the mind; but know it as a mere force of the winds, like the
vital breath of living beings.

*sv.72 But, in the case of those whose intelligence is not fragmented or

conditioned by thoughts, it is surely the radiance of the supreme being or
self.

*vlm.72. Those whose self.consciousness is not disturbed, by the currents

of their passions and desires; have their spiritual souls like an
unperturbed stream (of psychic fluid).

येषाम् संवित्.अन्.आक्रान्ता सम्कल्प.लव.निश्चयैः ।

yeSAm saMvit.an.AkrAntA samkalpa.lava.nizcayai: |

अन्.आक्षिप्त.रस.आकारा प्रभा_एषा पारमात्मिकी ॥५।१३।७२॥

an.AkSipta.rasa.AkArA prabhA_eSA pAramAtmikI ||5|13|72||

.

yeSAm

saMvid.an.AkrAntA

samkalpa.lava.nizcayai:

an.AkSipta.rasa.AkArA prabhA_eSA pAramAtmikI* . . *

*m.72 Such resolves which are not fully endowed/seized with understanding

and are with very little of 'sankalpa' are the glowings or flashes of the
Supreme the flawless essence, the 'rasa'

*vlm.72. Those whose self.consciousness is not disturbed, by the currents

of their passions and desires; have their spiritual souls like an
unperturbed stream (of psychic fluid).

*sv.72 But, in the case of those whose intelligence is not fragmented or

conditioned by thoughts, it is surely the radiance of the supreme being or
self.

अयम् सः_अहम् इदम् तत्_म* इति या कलना_आविला ।

ayam sa:_aham idam tat_ma* iti yA kalanA_AvilA |

प्राण.आत्म.तत्त्वयोः_तस्याः संज्ञा जीवा_इति कथ्यते ॥५।१३।७३॥

prANa.Atma.tattvayo:_tasyA: saMjJA jIvA_iti kathyate ||5|13|73||

.

*"I am this this; this that is mine,"*

*it's such confused imagining*

*of prANa. and Self.Thatnesses*

*that defines the Living jIva*

*.*

ayam sa: aham* . "This this am I *

idam tan me iti* . this that is mine" . *yA kalanAvilA* . such conceptual
pollution . *prANa=Atma.tattvayo: tasyA:* . of the prANa. and
Self.Thatnesses *

saMjJA "jIvA" iti kathyate* . is the definition/nature of the Living.jIva.*

.

*sv.73 The Self of the vital (prana) is agitated by feelings like 'I am

this body; all this is mine', The, symbolic name / appelation of such
pranic Self is 'jIva'.

*vlm.73. But when this pure consciousness is befouled by the false fancies

of this and that, and that this is I and that is mine; then the soul and
the vital principle, are both taken together to form a living being.

*sv.73 The intelligence that identifies itself with certain movements of
life.force in the self (by entertaining notions of 'this am I', 'this is

mine') is known as the jiva or the living soul.

* ayam sa: aham* . "This this am I . *idam tan me iti* . this that is mine"
. *yA kalanAvilA* . such conceptual pollution . *prANa=Atma.tattvayo: tasyA:*
. of the prANa. and Self.Thatnesses . *saMjJA "jIvA" iti kathyate* . is the
definition/nature of the Living.jIva.*



धीः_चित्तम् जीव* इति_एताः संकल्पस्य_असतः_मताः ।

dhI:_cittam jIva* iti_etA: saMkalpasya_asata:_matA: |

संज्ञाः संकल्पिताः_तज्ज्ञैः न राम परमार्थतः ॥५।१३।७४॥

saMjJA: saMkalpitA:_tajjJai: na rAma paramArthata: ||5|13|74||

.

dhI:_cittam jIva* iti_etA:

saMkalpasya_asata:_matA: |

saMjJA: saMkalpitA:_tajjJai:

na rAma paramArthata: * .*

*. *

धीः "Dhî Thought",

चित्तम् "chitta Affection",

जीवः "Living jIva"

इत्य् एताः मताः संज्ञाः such supposed/received SamjnA Terms as these

संकल्पस्य असतः are as conceptions of the unreal

संकल्पिताः तज्ज्ञैः conceived by That.knowers, but

न राम परमार्थतः not, rAma, in the higher sense. .74.

*m.74 O rAma, wise men have named/called this unreality (falsehood) by

various names like intellect (buddhi), mind, jIva and such. In the Absolute
there are no such (divisions)

*sv.74 Intelligence, mind, jiva, etc., are names which are used even by

wise men: such entities are not real, however, from the absolute point of
view.

*vlm.74. The mind, the living soul and understanding, are all but

fictitious names of an unreality, according to the conceptions of false
thinkers, and not of them that know the true spirit.

मनः_नो* न मतिः_न_अपि धीः_एषा न शरीरकम् ।

mana:_no* na mati:_na_api dhI:_eSA na zarIrakam |

अस्ति_इह परमार्थेन स्वात्मा_एव_इह_अस्ति सर्वदा ॥५।१३।७५॥

asti_iha paramArthena svAtmA_eva_iha_asti sarvadA ||5|13|75||

.

*no Mind at.all and no Mentality*

*—**not even this Thought**—*

*no Embodiment is here*

*(not in the higher sense)*

*only sva.AtmA Ur.own.Self is yours here always*

*.*

manas na.u no manas.Mind at.all the self.containing set {manas, buddhi
Intellect, citta Affection, *aham*kAra Egoity} na matir no Mati mentality

mental organ, brain na api dhIr eSA not even this Dhi Thought na zarIrakam
no Embodiment asti iha is here paramArthena in the higher sense svAtmA eva
iha asti sarvadA the ownSelf is here always.

.

*m.75 For, in the Supreme there is neither body, nor mind, nor intellect.

All is Self only, always and ever.

*vlm.75. There is no mind nor understanding, no thinking principle, nor the

body in reality; there is the only reality of the One universal spirit,
which is ever existent everywhere. (So says

the Sruti:..All else are but transitory creations of imagination, and so
pass into nothing).

*sv.75 In truth, there is no mind, no intelligence, no embodied being: the

self alone exists at all times.

#manas .n.. manas.Mind, a self.referential collective noun denoting the
self.containing set that consists of {manas, buddhi.Intellect,
citta.Affection, *aham*kAra."I"dentity} • manas cit.saMvittyA ucyate jIva:
saMkalpAt sa mana:_bhavet | buddhiz cittam *aham*kAra:_mAyA ity.Ady
abhidham tata: y3067.021

#mati: .n.. intelligence, judgement; mentation • .f.. conviction, belief +




आत्मा_एव_इदम् जगत् सर्वम् आत्मा काल.क्रमः_तथा ।

AtmA_eva_idam jagat sarvam AtmA kAla.krama:_tathA |

स* च_आकाशात्_अच्छतरः न_अस्ति_इव_अस्ति_एव च_अमलः ॥५।१३।७६॥

sa* ca_AkAzAt_acchatara: na_asti_iva_asti_eva ca_amala: ||5|13|76||

.

AtmA eva idam jagat sarvam *. self alone is this whole world . *

AtmA kAla.krama: *. self the course of time . *

tathA sa: ca *. and thus it is . *

AkAzAt acchatara: *. clearer than Space . *

na asti iva *. as.if is were not . *

asti eva ca amala: *. and it is quite immaculate. *

*m.76 All this here is Self and self alone. Time and its course is Self. It

appears to be 'not' though existing since it is subtler than the subtle
space.

*sv.76 The self alone is the world; the self alone is time and also the

evolutionary process. Because it is extremely subtle it seems not to exist,
though it exists.

*vlm.76. It is the soul, which is all this world, it is time and all its

fluctuations, it is more transparent than the atmosphere, and it is clear
as it is nothing at all.

*jd.76 . AtmA eva idam jagat sarvam *. self alone is this whole world . *AtmA
kAla.krama: *. self the course of time . *tathA sa: ca *. and thus it
is . *AkAzAt
acchatara: *. clearer than Space . *na asti iva *. as.if is were not . *asti
eva ca amala: *. and it is quite immaculate. *



अच्छत्वात्_असत्.आभासः संवित्.रूपतया तु सत् ।

acchatvAt_asat.AbhAsa: saMvit.rUpatayA tu sat |

आत्मा सर्व.पद.अतीतः स्व.अनुभूत्या_अनुभूयते ॥५।१३।७७॥

AtmA sarva.pada.atIta: sva.anubhUtyA_anubhUyate ||5|13|77||

.

acchatvAd *. from clearness . *

asad.AbhAsa: *. unreal projection . *

saMvid.rUpatayA tu sat *. by a form of awareness yet being . *

AtmA sarva.pada.atIta: *. a self beyond all states . *

sva.anubhUtyA_anubhUyate *. by your own experience it is experienced. *

*sv.77 While appearing to be a reflection or appearance, it is also

realised to be the truth: but the self is beyond all these descriptions and

its truth can only be experienced directly in self.knowledge.

*m.77 Because of pure transparency, the Self resembles unreality (as if not

existing). However because of it being the form of truth, it is real and
existing. Self is beyond everything, beyond time. It can be experienced

(only) by self. eperience.

*vlm.77. It is not always apparent, owing to its transparency; yet it is

ever existent, owing to our consciousness of it. The spirit is beyond all
things, and is perceived by our inward perception of it.

*jd.77 . acchatvAd *. from clearness . *asad.AbhAsa: *. unreal projection .
*saMvid.rUpatayA tu sat *. by a form of awareness yet being . *AtmA
sarva.pada.atIta: *. a self beyond all states . *sva.anubhUtyA_anubhUyate *.
by your own experience it is experienced. *



मनः_तत्र परिक्षीणम् यत्र संवित्.परात्मनः ।

mana:_tatra parikSINam yatra saMvit.parAtmana: |

अन्धकार.क्षयः_तत्र यत्र_आलोकः प्रवर्तते ॥५।१३।७८॥

andhakAra.kSaya:_tatra yatra_Aloka: pravartate ||5|13|78||

.

manas tatra *. Mind there . *

parikSINam yatra *. worn.away where . *

saMvit.parAtmana:

andhakAra.kSayas

tatra yatra_Aloka: pravartate *. . *

*m. Where Self is acquired (realized), mind dissolves. Where sun is, there
can be no darkness.

*sv.78 When the inner light begins to shine, the mind ceases to be even as

when there is light, darkness vanishes.

*vlm.78. The mind vanishes into nothing, before our consciousness of the

Supreme Soul; just as darkness is dispelled from that place, where the
sunshine is present.

यत्र_आत्म.संविदः_अच्छायाः संकल्प.उत्थतया मताः ।

yatra_Atma.saMvida:_acchAyA: saMkalpa.utthatayA matA: |

तत्र_आत्मनः_विस्मरणम् स्मरणम् चित्त.जन्मनः ॥५।१३।७९॥

tatra_Atmana:_vismaraNam smaraNam citta.janmana: ||5|13|79||

.

yatra Atma.saMvida:_acchAyA:

saMkalpa.utthatayA matA: *. + *

tatra . *there* .

Atmana: vismaraNam . *forgetfulness of Self* .

smaraNam citta.janmana: *. remembrance of what is born of Affective mind. *

.

*m.79 Where Self.knowledge goes under cover/goes into a shadow, and various

thoughts, ideas and considerations arise due to will and volition (of
mind), there Self is forgotten and mind comes to the fore (only those
mental formations are noticed).

*vlm.79. When the transparent and self.conscious soul, raises other figures

of its own will; then the presence of the soul is forgotten, and hid under
the grosser creations of the mind.

*sv.79 On the other hand, when consciousness is objectified in an effort to

experience the objects of the senses, the self is forgotten, as it were,
and there arise thoughts concerning the creatures of the mind.

परस्य पुंसः संकल्प.मयत्वम् चित्तम् उच्यते ।

parasya puMsa: saMkalpa.mayatvam cittam ucyate |

अ.चित्तत्वम् अ.संकल्पान् मोक्षः_तेन_अभिजायते ॥५।१३।८०॥

a.cittatvam a.saMkalpAn_mokSa:_tena_abhijAyate ||5|13|80||

.

*the process of conceptual *

*construction of the supreme person *

*is known as "chitta Affection". *

*When the Affection is absent, *

*Conception then is absent too; *

*and thereby Freedom is attained. *parasya puMsa:

*Of the perfect person*

saMkalpa.maya.tvam

*the construction of Concepts*

"cittam" ucyate

*is called "chitta Affection" affective mind .*

a=citta.tvam asaMkalpAn

*from absence of Affection there is absence of Conception*

mokSa: tena abhijAyate

*and thereby Moksha Freedom is attained.*

.

parasya puMsa: saMkalpa.mayatvam cittam ucyate

acittatvam asaMkalpAn_mokSa:_tena_abhijAyate

.

*vwv.452/80a / y3004.42. That is called the mind which is the conceiving

(or imagining) of objects. The nature, consisting of imagination, of (or
assumed by) the Supreme Self is described as the mind.

*vwv.1617. The state consisting of imagination (or desire) of the Supreme

Self is called the Mind. On account of the absence of imagination (or

desire), there arises the state of no.mind (or absence of thought).
Liberation arises from that.

*m.80 Mind is the Will content of the Supreme. Lack of will and volition

implies lack of mind. And from such a state of absence of mind, liberation
is achieved.

*vlm.80. The Volitive faculty of the Supreme Spirit, is denominated the

mind; but it is unmindedness and want of volition on our part, which
produces our liberation. (i. e. our submission to the Divine Will, sets us
free from all liability, as it is said in the Common prayer: "Let your will
(and not mine) be done").

*sv.80 A thought arising in the supreme being is known as individual

consciousness; when this consciousness is freed from thought and
individuation, there is liberation.

एतावत्_चेतसः जन्म बीजम् संसार.भूतये ।

etAvat_cetasa: janma bIjam saMsAra.bhUtaye |

संकल्प.उन्मुखताम् यातः संविदः_वा किल_आत्मनः ॥५।१३।८१॥

saMkalpa.unmukhatAm yAta: saMvida:_vA kila_Atmana: ||5|13|81||

.

etAvat

*to this extent*

cetasa: janma .*the birth of cetas.Awareness*

bIjam saMsAra.bhUtaye .*is the seed od the e istence of samsAra,*

saMkalpa.unmukhatAm .*the unfolding of a concept,*

yAta: saMvida: vA kila Atmana:

*the coming of Awareness or indeed Self. **m.81 Inclination towards will

and volition generates relative character in the Self. This is at the root
of mind and all that is the mutable world.

*vlm.81. Such is the origin of the mind which is the root of creation; it

is the faculty of the volition of the principle of our consciousness,
otherwise called the soul. (The mind is the volitive faculty of the Spirit,
see 80).

*sv.81 The seed or the sole cause for this world.appearance is but the

arising of a thought in the infinite consciousness, which gave rise to the
limited finite individual consciousness.

निर्विकल्पात्_चितः सत्ता संकल्प.अङ्क.कलङ्किता ।

nirvikalpAt_cita: sattA saMkalpa.aGka.kalaGkitA |

कलना_इति_उच्यते तेन पुंस्त्व.वत् बुध्यते मनः ॥५।१३।८२॥

kalanA_iti_ucyate tena puMstva.vat budhyate mana: ||5|13|82||

.

nirvikalpAt cita: sattA

saMkalpa.aGka.kalaGkitA *. + *

kalanA iti ucyate tena

puMstvavat budhyate mana: . .

*AB. ... nirvikalpAt pracyuteti zeSa: ||5|13|

#kalaGkita

#kalanA

#puMstva

*m.82 When the changeless Consciousness is tainted by will and volition, it
is called 'kalana', a put.on of apprehensions and understandings. And thru

that a power of virile procreative power, that is mind, sprouts up.

*vlm.82. The intellectual essence being defiled by its desires, after

falling from its state of indifference; becomes the principle of production
or producing the desired objects. (This is called the mind or the creative
power, and is represented as the first male or the agent of procreation).

*sv.82 When consciousness thus moved away from its utterly quiescent state

and became tainted, as it were, from thought, the thinking faculty arose
and, with it, the mind thought of the universe.

प्राण.शक्तौ निरुद्धायाम् मनः_राम विलीयते ।

prANa.zaktau niruddhAyAm mana:_rAma vilIyate |

द्रव्यत्_छाया_अनु तत्_द्रव्यम् प्रान.रूपम् हि मानसम् ॥५।१३।८३॥

dravyat_chAyA_anu tat_dravyam prAna.rUpam hi mAnasam ||5|13|83||

.

prANa.zaktau niruddhAyAm

*When the prANa.power is controlled *

mana:_rAma vilIyate

*Mind, rAma, subsides *

dravyat chAyA_anu tad.dravyam

prAna.rUpam hi mAnasam . .

*vwv.1820.y5.13.83. rAma! When the (movment of the) vital energy is

checked, the mind is dissolved as the reflected image of an object
(vanishes) with that object. The mind is indeed of the nature of #prANa.

*m.83 O rAma, when 'pranasakti' the power of vital airs is controlled, mind

dissolves. Mind is a form of the vital ai:_(prANa). The shadow of a
material object follows the object.

*vlm.83. The mind becomes extinct, by loss of the vital power; as the

shadow of a thing disappears, by removal of the substance. (This passage
establishes the extinction of the mind, with all its passions, feelings and
thoughts upon the death of a man).

*sv.83 O rAma, by the control of the life.force the mind is also

restrained: even as the shadow ceases when the substance is removed, the

mind ceases when the life.force is restrained.



देश.अन्तर.अनुभवनम् प्राणः_वेत्ति हृदि स्थितम् ।

deza.antara.anubhavanam prANa:_vetti hRdi sthitam |

स्पन्द.वेदनतः_यत्.तत्_मन* इति_अभिधीयते ॥५।१३।८४॥

spanda.vedanata:_yat.tat_mana* iti_abhidhIyate ||5|13|84||

.

deza.antara.anubhavanam *. experience within the body *

prANa: vetti hRdi sthitam *. prAna knows as situate in the heart *

spanda.vedanata: yat.tat

manas iti abhidhIyate *. Mind is thus defined. *

#anubhavana anu.bhavana, 'after.becoming' experiencing;
dezAntara.anubhavanam prANo vetti hRdi sthitam, y5013.084 .¶jd .•

#spanda.vedana

#manas

*m.84 The experience about an object which is far away cannot be obtained

without a vibration in one's heart. Such a vibration is called mind.

*sv.84 It is because of the movement of the life.force that one remembers

the experiences one had elsewhere; it is known as mind because it thus

experiences movements of life.force.

*vlm.84. The living body perceives in its heart, the notion of a distant

place which exists in the mind, and this proves the identity of the vital
breath and the thinking mind. (Again the communication of the passions and
feelings between the heart and mind, proves them to be the same thing).

(Hence the word anta:.kArana or inward sense, is applied both to the heart
as well as mind).



वैराग्यात् कारण.अभ्यासात्_युक्तितः_व्यसन.क्षयात् ।

vairAgyAt kAraNa.abhyAsAt_yuktita:_vyasana.kSayAt |

परमार्थ.अवबोधात्_च रोध्यन्ते प्राण.वायवः ॥५।१३।८५॥

paramArtha.avabodhAt_ca rodhyante prANa.vAyava: ||5|13|85||

.

vairAgyAt . *by dispassion . *

kAraNa.abhyAsAt

yuktita: vyasana.kSayAt

paramArtha.avabodhAt ca

rodhyante prANa.vAyava: . *the prANa.winds are controlled. *

#yuktita

#vyasana

#avabodha

*vwv.1878. (The movements of) the vital airs are stopped thru indifference

to the world, the practice of the means (for stopping the movement of

#prANa thru breath.control), proper skill (or yogic meditation), the

removal of vice and becoming awake to the highest Truth.

*m.85 When vasanas dissolve thru practice of detachment, inquiry into
cause. effect relationships and by such strategies, the awareness of the

highest spiritual truth arises. Then the vital airs will be controlled and
restrained.

*vlm.85. It is therefore by repressing the mind, that the vital breath also

repressed, to produce longevity and healthiness. (It is done by the
following methods, viz; by dispassionateness, suppression of breathing, by
yoga meditation, and by cessation from bodily labour in the persuit of
worldly objects).

*sv.85 The life.force is restrained by the following means: by dispassion,
by the practice of prANAyAma (breath.control) or by the practice of enquiry
into the cause of the movement of the life.force, by the ending of sorrow

thru intelligent means and by the direct knowledge or experience of the
supreme truth.

दृषदः_विद्यते शक्तः कदाचित्_चलन.एधसाम् ।

dRSada:_vidyate zakta: kadAcit_calana.edhasAm |

न पुनर् मनसाम् अस्ति शक्तिः स्पन्द.अवबोधने ॥५।१३।८६॥

na punar manasAm asti zakti: spanda.avabodhane ||5|13|86||

.

dRSada: vidyate zakta: .

*the capacity of millstones is see/known . *

kadAcic calana.edhasAm .

*whenever in the heat of its operation . *

na punar manasAm asti .

*but there is not of Minds*

zakti: .

*a.Power*

spanda.avabodhane

*when spanda Vibration is understood/realized.*

*m.86 It is possible that a stone manifests energy and sometimes even an

ability to move. But mind will not have any vitality and power when its
nature of vibration is realized.

*vlm.86. The stone has the capability of mobility, and the fuel of

inflammability; but the vital breath and mind, have not their powers of
vibration or thinking; (without the force of the intellect and the spirit).

*sv.86 It is possible for the mind to assume the existence of intelligence

in a stone. But the mind does not possess the least intelligence.

*AB. ... ||5|13| dRSada: zilAyA api ... ||5|13|

#dRR*? . #*dRSad .f.. *a rock or stone, esp. the lower of two millstones. .
#*dRSada* . °षद् in °दो*लूखल n. sg. millstone and mortar Hariv. 6509.

#*edhas* *.n..* happiness, prosperity, MBh.; • fuel, AV,Mn.



स्पन्दः प्राण.मरुत्.शक्तिः चलत्_रूपा_एव सा जडा ।

spanda: prANa.marut.zakti: calat_rUpA_eva sA jaDA |

चित्.शक्तिः स्वात्मनः स्वच्छा सर्वदा सर्वगा_एव सा ॥५।१३।८७॥

cit.zakti: svAtmana: svacchA sarvadA sarvagA_eva sA ||5|13|87||

.

*spanda Vibration.*

*the prANa.Air.power.*

*moving, though inert in form.*

*is the chit.Consciousness.power of the ownSelf. *

*And it is clear, pure, everywhen, everywhere. *

spanda:

*spanda Vibration *

prANa.marut.zakti: the prANa.Air.power

calad moving

rUpA eva sA jaDA though of inert form

cit.zakti: is the chit.Consciousness.power

svAtmana: of the ownSelf.

svacchA Clear/pure

sarvadA everywhen

sarvagA eva sA

*everywhere indeed is that power. *

*vlm.87. The breath of life is inert by itself, and its pulsation is the

effect and composed of the surrounding air; so the action of the mind, is
owing to the force of the intellect; whose pellucidity pervades all nature.

*m.87 The energy of vital airs is in its vibration. In spite of such
vibratory movement vital airs are inconscient. The consciousness .energy of

one's self is pure. It is always so and is so in all things.

*sv.87 Movement belongs to the life.force which is inert: intelligence or

the power of consciousness belongs to the self which is pure and eternally
omnipresent.

चित्.शक्तेः स्पन्द.शक्तेः_च सम्बन्धः कल्प्यते मनः ।

cit.zakte: spanda.zakte:_ca sambandha: kalpyate mana: |

मिथ्या_एव तत् सम्.उत्पन्नम् मिथ्या ज्ञानम् तत्_उच्यते ॥५।१३।८८॥

mithyA_eva tat sam.utpannam mithyA jJAnam tat_ucyate ||5|13|88||

.

cit.zakte: spanda.zakte:_ca sambandha: kalpyate mana: |

mithyA_eva tat sam.utpannam mithyA jJAnam tat_ucyate ||5|13|88||

*the conjunction of the chit.Power and spanda.Power conceives the Mind. *

*when that conceit arises falsely, it is mistaken Wisdom. *cit.zakte:

*of the chit.Power *

spanda.zaktez ca and Spanda.Power

sambandha: the conjunction/association

kalpyate mana: the manas.Mind is conceived.

mithyA eva tat samutpannam When that is arisen falsely

mithyA jJAnam tad ucyate

*that as known as false Wisdom/Knowledge.*

*m.88 Mind invents a relationship between its vibratory power and

consciousness energy / power. This is (mere) illusion. The knowledge born
out of such illusion is called false knowledge.

*vlm.88. It is the union of the intellectual and vibrating powers, which

is thought to constitute the mind. Its production is as false, as the
falsity of its knowledge. (All mental phenomena are erroneous).

*vwv.1408 The association of the power of consciousness and the power of

movement is brought about as the mind. It has arisen only falsely. It is
called knowledge falsely.

*sv.88 It is the mind that fancies a relationship between these two

factors: but such fancy is false and hence all knowledge that arises from
this false relationship is also false.

एषा हि_अविद्या कथिता माया_एषा सा निगद्यते ।

eSA hi_avidyA kathitA mAyA_eSA sA nigadyate |

परम् एतत्_तत्_अ.ज्ञानम् संसार.आदि.विष.प्रदम् ॥५।१३।८९॥

param etat_tat_a.jJAnam saMsAra.Adi.viSa.pradam ||5|13|89||

.

eSA hi avidyA kathitA .

*this is what is called AvidyA Ignorance/unKnowing . *

mAyA eSA sA nigadyate .

*this is what is described as mAyA Illusion . *

param etat tad ajJAnam *. *

*this is absolutely That.Nescience . *

saMsAra.Adi=viSa.pradam *. *

*that offers samsAric poison. *

*vwv.1409.y5.13. This (power) alone is described as #avidyA (or Nescience).

This very (power) is declared as #mAyA or Illusion. This is the highest
Ignorance producing the poison of the world and the like.

*sv.89 This is known as ignorance, as Maya or cosmic illusion, which gives
rise to the dreadful poison known as world.appearance.

*vlm.89. The mental power is called error and illusion also, and these in

ignorance of the Supreme Brahma, produce the knowledge of this poisonous
world: (which springs from illusion of the mind).

*m.89 Such false knowledge is known as ignorance. Plainly it is 'maya'

(deception). Such intense ignorance yields the poison of this mutable
world.

चित्.शक्तेः स्पन्द.शक्तेः_च सङ्गे संकल्प.कल्पनम् ।

cit.zakte: spanda.zakte:_ca saGge saMkalpa.kalpanam |

न कृतम् चेत्_परिश्रीणाः तत्_इमा* भव.भीतयः ॥५।१३।९०॥

na kRtam cet_parizrINA: tat_imA* bhava.bhItaya: ||5|13|90||

.

cit.zakte: *. of the power of Consciousness . *

spanda.zakte: ca

saGge saMkalpa.kalpanam

na kRtam cet parizrINA:

tat_imA bhava.bhItaya: *. . *

*m.90 The association of vibratory power with consciousness.power is a

concoction of mental fabrication and determination. If such a concoction
disappears, then with that the fears of and about this world decline and
disappear.

*vlm.90. The powers of the intellect and vibration, combined with those of

imagination and volition which constitute the mind, are productive of all
worldly evils, unless they are weakened and kept under restraint.

*sv.90 This relationship between the life.force and consciousness is
imaginary; if it is not so imagined, there can be no world.appearance!



वायुतः स्पन्द.शक्तिः_या सा चिता चेत्यते तदा ।

vAyuta: spanda.zakti:_yA sA citA cetyate tadA |

स.चेत्या चित्त.दैव.अन्तः संकल्पात्_याति चित्तताम् ॥५।१३।९१॥

sa.cetyA citta.daiva.anta: saMkalpAt_yAti cittatAm ||5|13|91||

.

vAyuta: spanda.zaktir_yA

sA citA cetyate tadA

sa.cetyA citta.daiva.anta:

saMkalpAt_yAti cittatAm *. . *

> vAyor iti vAyuta: | ... < Comm. ¶

yA What is

spanda.zakti: the vibrational force

*m.91 When the vibrations of ai:_get energised by consciousness, then that

energised thing is mind (chitta). When internal will and volitions arrive
into that mind, then it acquires the (full) character of mind (Cittatva)

*vlm.91. When the intellect thinks on or has the perception by the

pulsation caused by the air. The wind of breath gives pulsation to the
intellect, and causes its power of intellection; and this intellectual
power gives rise to all the thoughts and desires of the mind.

*sv.91 The life.force, by its association with consciousness becomes

conscious and experiences the world as its object.

चित्तता_एषा चितः_मिथ्या कल्पिता बाल.यक्षवत् ।

cittatA_eSA cita:_mithyA kalpitA bAla.yakSavat |

अखण्ड.मण्डल.आकार.स्पन्द.रूपा चित्_एव यत् ॥५।१३।९२॥

akhaNDa.maNDala.AkAra.spanda.rUpA cit_eva yat ||5|13|92||

.

cittatA eSA *. *

*the state of chitta.Affection is . *

cita: mithyA kalpitA *. *

*the false design of Consciousness . *

bAla.yakSa.vat *. *

*like the boy & yakSha.Monster . *

akhaNDa.maNDala.AkAra.spanda.rUpA *. *

*an unbroken*.maNDala.AkAra.*spanda*.*form . *

cit eva yat *. which is only Consciousness. *

*m.92 This 'Cittatva' is, in fact, a delusory design like the 'yaksa' of a
child's imagination. However, the tremor.form as the vast seamless
universe, is consciousness only.

*vlm.92. The percussive intellect which extends over the undivided sphere

of the universe, is verily the thinking power, the mind is a false
imagination like the ghost of infants.

*sv.92 But all this is as unreal as the experience of a ghost by a child:



सा_एषा चित्ता तत्_अन्येन केन सम्बाध्यते किल ।

sA_eSA cittA tat_anyena kena sambAdhyate kila |

अखण्ड.शक्तेः_इन्द्रस्य केन स्यात् सह संगरः ॥५।१३।९३॥

akhaNDa.zakte:_indrasya kena syAt saha saMgara: ||5|13|93||

.

sA eSA cittA *. that this affected . *

tad anyena kena sambAdhyate kila

akhaNDa.zakte: indrasya

kena syAt saha saMgara: *. . *

*m.93 By what and by whom can this mind stuff be crowded out? Who can

battle the immense power of Indra?

*sv. the movement within the infinite consciousness alone is the truth. Can

this infinite consciousness be affected by any finite factor? In other
words, can an inferior entity overwhelm a superior one?

*vlm.93. The intellect is the power of intellection, which cannot be

intercepted by any thing else, like the mind any where; as there is no
power to rise in contest against the almighty Indra. (The Intellect or chit
being the Divine mind).

अतः सम्बन्धिनः_अभावात् सम्बन्धः_अत्र न विद्यते ।

ata: sambandhina:_abhAvAt sambandha:_atra na vidyate |

सम्बन्धेन विना कस्य सिद्धम् तत्.कीदृशम् मनः ॥५।१३।९४॥

sambandhena vinA kasya siddham tat.kIdRzam mana: ||5|13|94||

.

ata: sambandhina: a.bhAvAt

sambandha: atra na vidyate *. *

*no connexion is known to be here . *

sambandhena vinA *. *

*without connexion . *

kasya siddham tat.kIdRzam mana: *. . *

*vlm.94. Thus their being no relation between intellection and the mind, it

is wrong to attribute the mind with the power of thinking, which is not
related with it.

*m.94 When a relationship does not exist, then a relationship cannot be

manifest or be visible. When relationship does not exist, how can something
like mind arise?

*sv. the movement within the infinite consciousness alone is the truth. Can

this infinite consciousness be affected by any finite factor? In other
words, can an inferior entity overwhelm a superior one?

चित्.स्पन्दयोः_एकतायाम् किम् नाम मन* उच्यते ।

cit.spandayo:_ekatAyAm kim nAma mana* ucyate |

का सेना हय.मातङ्ग.सङ्ग.संघट्टनम् विना ॥५।१३।९५॥

kA senA haya.mAtaGga.saGga.saMghaTTanam vinA ||5|13|95||

.

cit.spandayo: ekatAyAm .

*in the unity of Consciousness and its vibration . *

kim nAma mana ucyate .

*what is manas.Mind called? . *

kA senA .

*what army is . *

haya.mAtaGga.saGga.saMghaTTanam vinA . *without ...*

*thm horse.elephant.*saGga.saMghaTTana.

*haya.mAtaGga.saGga.saMghaTTa

*m.95 What can be called mind, when consciousness and vibration become one?

Can there be an army without elephants and horses?

*sv. the movement within the infinite consciousness alone is the truth. Can

this infinite consciousness be affected by any finite factor? In other
words, can an inferior entity overwhelm a superior one?

*vlm.95. How can this union of the intellect with its vibration only, be

styled the mind with its multifarious functions. The commander alone cannot
be called an army without its component parts of horse, elephants and
others.

#*cit* cit.spandayo:_ekatAyAm kim nAma mana ucyate | kA senA
haya.mAtaGga.saGga.saMghaTTanam vinA ||5|13|_y5013.095.

#*spanda* cit.spandayo:_ekatAyAm kim nAma mana ucyate | kA senA
haya.mAtaGga.saGga.saMghaTTanam vinA ||5|13|_y5013.095.

#*manas* cit.spandayo:_ekatAyAm kim nAma mana ucyate | kA senA
haya.mAtaGga.saGga.saMghaTTanam vinA ||5|13|_y5013.095.



तस्मात्_न_अस्ति_एव दुष्ट.आत्म चित्तम् राम जगत्.त्रये ।

tasmAt_na_asti_eva duSTa.Atma cittam rAma jagat.traye |

सा_एषा सम्यक्.परिज्ञानात्_चेतसः_जायते श्रुतिः ॥५।१३।९६॥

sA_eSA samyak.parijJAnAt_cetasa:_jAyate zruti: ||5|13|96||

.

*m.96 And so, O rAma, there is nothing like this wily mind in all the three

worlds. Such a mind will vanish by an integral understanding and knowledge
about mind (cetas)

*sv. the movement within the infinite consciousness alone is the truth. Can

this infinite consciousness be affected by any finite factor? In other
words, can an inferior entity overwhelm a superior one?

*vlm.96. Hence there is no such thing as a good or bad mind in any of the

three worlds, (when there is no mind at all). The bias of its existence
will be utterly removed by full knowledge of spirituality (tatwajnana).
(That there is but one Spirit only).

मुधा मा_एवम् अन्.अर्थाय मनः संकल्पय_अनघ ।

mudhA mA_evam an.arthAya mana: saMkalpaya_anagha |

मनः_मिथ्या.समुदितम् न_अस्ति_अत्र परमार्थतः ॥५।१३।९७॥

mana:_mithyA.samuditam na_asti_atra paramArthata: ||5|13|97||

.

*don't let the Mind conceive its vain and useless thoughts, dear boy! manas
*

*Mind is a gathering of falsity. Ultimately, it's not here. *

mudhA . *in vain . *

mA evam *manas . *let not thus manas.Mind . *

anarthAya . *to no purpose . *

*saMkalpaya . *conceptualize . *

anagha . *o sinless one . *

manas mithyA.samuditam . *Mind is a gathering of falsity . *

na asti_atra paramArthata: . *in the higher sense, it is not here. *

*m.97 O sinless one, the concept of mind is wasteful, purposeless and

calamitous. It is a product of delusion. It does not exist from the point
of view of the Supreme truth.

*vlm.97. It is in vain and to no purpose, that they imagine the being of

the mind. It is proved to be an unreality and having no substantiality of
its own.

*sv. the movement within the infinite consciousness alone is the truth. Can

this infinite consciousness be affected by any finite factor? In other
words, can an inferior entity overwhelm a superior one?

मा त्वम् अन्तः क्वचित् किम्चित् संकल्पय महामते ।

mA tvam anta: kvacit kimcit saMkalpaya mahAmate |

मनः संकल्पकम् राम यस्मान् न_अस्ति_इह कुत्रचित् ॥५।१३।९८॥

mana: saMkalpakam rAma yasmAn_na_asti_iha kutracit ||5|13|98||

.

*do not within you anywhen . *kim.cit saMkalpaya .

*conceive anything . *mahAmate .

*great thinker . *mana: saMkalpakam .

*Mind is a thing conceived, rAma, . *yasmAn .

*for which reason . *na_asti_iha . *it is not here . *kutra.cit .
*anywhere.*

*m.98 Do not, O one of mighty intelligence, conceive this mind even a

trifle at any time. Mind is full of wills and volitions, O rAma. It does
not exist anywhere.

*sv.98 Hence, O rAma, in truth there is no mind or finite consciousness:

when this truth is clearly understood, that which was falsely imagined as
the mind comes to an end.

*vlm.98. Therefore, O magnanimous Ráma! never give rise to false

imaginations of anykind, and particularly that of the mind which never
exists any where.

*m.98 ... Mind is full of wills and volitions, O rAma.... *sv.... there is

no mind or finite consciousness: ... that which was falsely imagined as the

mind comes to an end. *vlm. ... the mind which never exists any where.

*jd.98 . mA tvam anta: kvacit . *do not anyhow within . *kim.cit saMkalpaya
. *conceive anything . *mahAmate . *great thinker . *mana: saMkalpakam . *Mind
is a thing conceived . *o *rAma . *yasmAn*for which reason . *na_asti_iha . *it
is not here . *kutra.cit . *anywhere.*



अ.सम्यक्.ज्ञान=सम्भूता कल्पना मृगतृष्णिका ।

a.samyak.jJAna=sambhUtA kalpanA mRgatRSNikA |

हृत्.मरौ तव संशान्ता सम्यक्.आलोकनान् मुने ॥५।१३।९९॥

hRt.marau tava saMzAntA samyak.AlokanAn_mune ||5|13|99||

.

a=samyak.jJAna=sambhUtA

kalpanA mRga.tRSNikA *. imaginary mirage . *

hRt.marau tava saMzAntA

samyakAlokanAn mune … *. . *

*m.99 O rAma of reflecting nature, this mind is a mirage of fabrications.

It is born out of incomplete and incoherent knowledge. Pacify and quieten
the desert of your heart with a holistic, integrated perception.

*sv.99 It appeared to be because of imperfect understanding; when this

misunderstanding ceases, the mind also ceases to be.

*vlm.99. False phantasies rise as the mirage, from want of a full knowledge

of things; they spring in the heart which is as barren as a desert, for
want of the rain of full knowledge.

जडत्वान् निःस्वरूपत्वात् सर्वदा_एव मृतम् मनः ।

jaDatvAn ni:svarUpatvAt sarvadA_eva mRtam mana: |

मृतेन मार्यते लोकः चित्रा_इयम् मौर्ख्य.चक्रिका ॥५।१३।१००॥

mRtena mAryate loka: citrA_iyam maurkhya.cakrikA ||5|13|100||

.

jaDatvAt ni:svarUpatvAt

sarva.daiva: / .daive */ sarvadA eva . *

mRtam mana:

mRtena mAryate loka: *. by the dead the world is killed *

citrA iyam maurkhya.cakrikA *. . *

*m.100. This mind is forever dead because of its inconscience and lack of

any form and shape. This world is plagued by such a dead one. What a wonder
is this world (made by) a foolish potter!

*sv.100 This mind is inert and is not a real entity: hence it is for ever

dead! Yet, beings in this world are killed by this dead thing: how
mysterious is this stupidity!

*vlm.100. The mind is a dead thing owing to its want of a form or activity,

and yet it is a wonder as it is idolized in the circles of common people.

यस्या* न_आत्मा न देहः_अस्ति न_आधारः_न_अपि च_आकृतिः ।

yasyA* na_AtmA na deha:_asti na_AdhAra:_na_api ca_AkRti: |

तेन_इदम् भक्ष्यते सर्वम् चित्रा_इयम् मौर्ख्य.वागुरा ॥५।१३।१०१॥

tena_idam bhakSyate sarvam citrA_iyam maurkhya.vAgurA ||5|13|101||

.

yasyA:

*in which *

na AtmA

*no self *

na deha:_asti

*no body is *

na AdhAra:

*no support *

na api ca AkRti:

*and not even a form to be supported *

tena idam bhakSyate sarvam

citrA iyam maurkhya.vAgurA *. . *

*m.101. Oh what a wonder! This world is a foolish snare and noose. This

world is consumed by a thing which has neither a soul, nor a body, nor a
support, nor a shape!

*sv.101 The mind has no self, no body, no support and no form; yet, by this

mind is everything consumed in this world. This indeed is a great mystery.

*vlm.101. It is a wonder that the mind, having no soul nor essence, nor a

body nor size or support of its own, should spread its net over all
ignorant minds.

सर्व.सामग्र्य.हीनेन हन्यते मनसा_अपि यः ।

sarva.sAmagrya.hInena hanyate manasA_api ya: |

नील.उत्पल.दल.आघातैः_मन्ये दलित.मस्तकम् ॥५।१३।१०२॥

nIla.utpala.dala.AghAtai:_manye dalita.mastakam ||5|13|102||

.

sarva.sAmagrya.hInena

hanyate manasA api ya: . *whoever is hurt by manas.Mind . *

nIla.utpala.dalAghAtai:

manye dalita.mastakam *. . *

*m.102 This mind has no means or weapons to kill anyone. If some one is

hurt or killed by such a mind,

*sv.102 He who says that he is destroyed by the mind which has no

substantiality at all, says in effect that his head was smashed by the

lotus.petal.

*vlm.102. One who falls a victim to his unarmed and impotent mind, likens a
man who says, he is hurt in his body by the falling of a lotus.flower upon
it.



जडेन मूकेन_अन्धेन निहतः_मनसा_अपि यः ।

jaDena mUkena_andhena nihata:_manasA_api ya: |

मन्ये स दह्यते मूढः पूर्ण.चन्द्र.मरीचिभिः ॥५।१३।१०३॥

manye sa* dahyate mUDha: pUrNa.candra.marIcibhi: ||5|13|103||

.

jaDena mUkena_andhena

nihata.*smitten/destroyed.*:_manasA_api ya: |

manye sa* dahyate mUDha: pUrNa.candra.marIcibhi: *.*

*. *

*he*

*who is ruined by a Mind which is inert, mute, blind*

—

*I*

*think that such an ass would be burned by the cool gleaming of a full moon*

*!*

*jd.103 . jaDena . *by what is inert* . mUkena andhena . *dumb, blind
. *nihata:
manasA api ya: . *whoso is destroyed by manas.Mind . *manye sa dahyate
mUDha: . *I think such an ass is burned . *pUrNa.candra.marIcibhi: . *by
the rays of a full moon.*

*m.103 he will be decimated even by a petal of a blue lotus. He will be
killed even by a moon.beam.

*sv.103 To say that one can be hurt by the mind which is inert, dumb and

blind is like saying that one is roasted by the heat of the full moon.

*vlm.103. The man that is undone by his inert, dumb and blinded mind, (that

neither sees nor seizes nor talks to him); is as one who complains of his

being burnt by the cool full.moon.beams.

हन् #han . #nihan . #*nihata* *.p.p..* Struck down, smitten, killed. •
Struck into, infixed. • Attached or devoted. • n..*sena* . adj. . having
(their) armies smitten or destroyed MW. • #nihat*Artha . *(a word) whose
meaning is out of use or obsolete (.tA f. .tva n.) SAh. .
nihata.*smitten/destroyed.
+ *



विद्यमानः_अपि यः शूरः_लोकः_तेन_अभिभूयते ।

vidyamAna:_api ya: zUra:_loka:_tena_abhibhUyate |

अविद्यमानम् एव_इदम् हन्यते मुग्धता_उदिता ॥५।१३।१०४॥

avidyamAnam eva_idam hanyate mugdhatA_uditA ||5|13|104||

.

vidyamAna: api *. altho knowing . *

ya: zUra: loka: *. these who are warrior people . *

tena_abhibhUyate

a.vidyamAnam eva idam *. even thm not knowing this . *

hanyate mugdhatA_uditA *. the arisen state of folly destroys. *

*m.104. Even the warrior like (people with knowledge) get defeated by the

visible world. Such a situation arises out of artless simplicity about the
unreal world.

*sv.104 The hero who is able to destroy a real enemy standing in front of

him is himself destroyed by this mind which does not even exist.

*vlm.104. People are verily killed by an antagonist, who is present before

them; but it is a wonder that the ignorant are foiled by the inexistent
mind of their own making.

मिथ्या.संकल्प.कलितम् मिथ्या.अवस्थितिम् आगतम् ।

mithyA.saMkalpa.kalitam mithyA.avasthitim Agatam |

अन्विष्टम् अपि नो* दृष्टम् का तस्य किल शक्तिता ॥५।१३।१०५॥

anviSTam api no* dRSTam kA tasya kila zaktitA ||5|13|105||

.

mithyA.saMkalpa.kalitam *false.conception.construct *

mithyA.avasthitim Agatam *come to false condition *

anviSTam api na.u dRSTam *. tho sought not.at.all*by.us <http://by.us>
see/known . *

kA tasya kila zaktA *. what power then is there of that? *

*m. (This mind) is a concoction of delusion and abides as an illusion. It

cannot be seen even on searching. How can such (a mind) be powerful?

*sv.105 What is the power of that which has been put together by thought,

*vlm.105. What is the power of that thing, which is a creation of mere

fancy, and an unreal presentation of ignorance; and which being sought
after, is no where to be found.

अहो नु खलु चित्रा_इयम् माया.मय.विधायिनी ।

aho nu khalu citrA_iyam mAyA.maya.vidhAyinI |

चेतसा_अपि_अतिलोलेन लोकः_अयम् अभिभूयते ॥५।१३।१०६॥

cetasA_api_atilolena loka:_ayam abhibhUyate ||5|13|106||

.

aho nu khalu citrA iyam *. O now what a wonder is this . *

mAyA.maya.vidhAyinI

cetasA api ati.lolena

loka: ayam abhibhUyate *. . *

*m.106 Oh, this is a wonder! This world is being beaten by a deceitful
operator like mind!

*sv.106 whose very existence is false and which is found to be non.existent

when its existence is enquired into?

*vlm.106. It is a great wonder, that men should be overcome by their

impotent minds, dealing in their delusions only.

मौर्ख्यम् यदापद.अन्विष्टः का हि न आपद.जानतः ।

maurkhyam yadApada.anviSTa: kA hi na Apada.jAnata: |

पश्य मौर्ख्यात्_इयम् सृष्ठिः_अज्ञानेन_एव जन्यते ॥५।१३।१०७॥

pazya maurkhyAt_iyam sRSThi:_ajJAnena_eva janyate ||5|13|107||

.

maurkhyam yat *. that.which is stupid / *yadA . *when . *

Apada.anviSTa: *. in pursuit of catastophe . *

kA hi na Apad.a.jAnata:

pazya maurkhyAd iyam sRSThi: . *see/know this sRShTi.Creation as
out.of.stupidity . *

akSAnena eva janyate *. . *

#anviSTa

#jAna

#akSAna akSa anena

*m.107 Foolish and stupid! when something is full of catastrophies, how can

calamities desist without coming up? Look! this stupid creation is born out
of ignorance only.

*sv.107 Stupidity and ignorance alone are the sources of all sorrow in this

world; this creation has been brought about only by ignorance and
stupidity.

*vlm.107. It is ignorance that is ever exposed to dangers, and the ignorant

are always the victims of error. Know the unreal world to be the creation
of ignorance and of the ignorant only.

#*akSana.* . inopportune.



हा कष्टम् अपि दुर्.बुद्धेः सृष्टिः_मौर्ख्य.वशम् गता ।

hA kaSTam api dur.buddhe: sRSTi:_maurkhya.vazam gatA |

असत्ता_एव यत्_एतेन जीवेन_अपि_उप.पाद्यते ॥५।१३।१०८॥

asattA_eva yat_etena jIvena_api_upa.pAdyate ||5|13|108||

.

hA kaSTam api dur.buddhe: . *what a disaster for the weak.minded . *

sRSTi: . *is this Creation! . *

maurkhya.vazam gatA . *by force of their stupidity, it has gone.to
<http://gone.to> . *

asattA_eva yad . *what is only unSuchness . *

etena jIvena api *. even with this life . *

upapAdyate* . is effected. *

Øtt.interj. #*hA* WTF: wotthefuck •.• *hA kASTam *

*m.108. Oh what a calamity! gripped by the stupidity about creation, unreal

nonexistent mind is being justified by a jIva!

*sv.108 In spite of knowing this, it is indeed strange that this unreal and
false non.entity is sought to be strengthened by living beings.

*vlm.108. Oh! the misery of miseries, that the ignorant make of this

creation of their ignorance to themselves, and that they fabricate a living
soul for their sufferings only. (A separate living soul jIvatma, is denied
in Vedanta).

*jd.108 . hA kaSTam api dur.buddhe: . *what a disaster for the weak.minded
. *sRSTi: . *is this Creation! . *maurkhya.vazam gatA . *by force of their
stupidity, it has gone.to <http://gone.to> . *asattA_eva yad . *what is
only unSuchness . *etena jIvena api *. even w this life . *upapAdyate* . is
effected. *

#sRj SURGE . #*sRSTi*.: f. सृष्टिः f. [>sRj.ktin सृज्.क्तिन्] Creation,

anything created. The creation of the world. (A sRSTeH, "from the beginning
of the world"). • Nature, natural property. • Letting loose, emission. •

Offspring (संतान); संसृष्टा ब्राह्मणैरेव त्रिषु वर्णेषु सृष्टयः *mb*.12.6.42.

production, procreation; sRSTim kuru, "produce offspring"; cf.

<manorathasR.); •.• #*svapna*.sRSTi f. the creation of dreams y3003.015



मन्ये मौर्ख्य.मयी सृष्टिः इयम् अत्यन्त.पेलवा ।

manye maurkhya.mayI sRSTi: iyam atyanta.pelavA |

वाःतरङ्ग.प्रवाहेण कणशः परिशीर्यते ॥५।१३।१०९॥

vA:taraGga.pravAheNa kaNaza: parizIryate ||5|13|109||

.

manye *. I opine *

maurkhya.mayI sRSTi: iyam *. this moronically.made creation . *atyanta.pelavA
*. is endlessly tender . *vAs.taraGga.pravAheNa *. w the water.wave.current
. *kaNaza: parizIryate *. shattered into bit after bit.... *

*I opine that this moronically.made creation is extremely fragile *

vAs.taraGga.pravAheNa *. w the water.wave.current . *

kaNaza: parizIryate *. shattered into bit after bit.... *

*m.109 I feel that this stupid and false creation is extermely delicate and

fragile and can be shred into atoms by a (sharp) stream of waves of
perfume.

*vlm.109. I weet this frail world to be a creation of the false imagination

of the ignorant, and this earth to be as fragile as to be broken and borne
away by the waves of the ocean.

*AB. yathA vA: vAri ...||

*jd.109 . manye *. I opine . *maurkhya.mayI sRSTi: iyam *. this
moronically.made creation . *atyanta.pelavA *. is endlessly tender .
*vAs.taraGga.pravAheNa
*. w the water.wave.current . *kaNaza: parizIryate *. shattered into bit
after bit.... *



नील.अञ्जन.आलवालेन यन्त्रेण_एव विचूर्ण्यते ।

nIla.aJjana.AlavAlena yantreNa_eva vicUrNyate |

इन्दोः_आभोग.पूर्णस्य कर.स्पर्शेन मुह्यति ॥५।१३।११०॥

indo:_Abhoga.pUrNasya kara.sparzena muhyati ||5|13|110||

.

nIla.aJjana.AlavAlena* . *

*w a watering.trench around a tree *

*filled with black earth *

yantreNa eva

vicUrNyate *. is pulverized *

indor Abhoga.pUrNasya *. of the full Full.Moon . *

kara.sparzena muhyati *. by a touch of the hand deludes. *

*AB. tad eva vAri yatra Avartas tatra nIlAJjana.varNena AlavAlena
madhya.cchidravatA peSaNa.yantreNaiva vicUrNyate | ... ||5|13|

*m.110. It is so fragile that a machine made by bits of antimony can reduce

it to powder. It can be put into a swoon by a simple and pleasant ray of
moon.

*sv.109.110 This world.illusion can be compared to the imagination of the

hero who thinks that he is bound by the invisible chains that issue from
the eyes of his enemy and that he is harassed by the invisible army created
by the mere thought of the enemy.

*vlm.110. It is like the dark collyrium, which is broken down by the

surrounding waters or seas, serving as its grinding mill; and yet men are

maddened with it, as those struck by moon.beams. (Moonstruck lunatics).

*VA Darkness (of creation) can be removed only by floods of waters

(of knowledge) (made by yantra kind of pump :o)) ), by touch of

pleasant full moon (of enjoyments) it is (getting more) perplexed.

Hm....

AS:The verses are describing how the creation is weak and fragile.
The first line line seems to describe water turning into fine mist thus
broken up by being sucked thru a fine hole.

The words nIlAJjana.AlavAla are somewhat obscure. The AlavAla usually means

a basin to hold water around a tree. But the word nIlAJjana is a black
paste perhaps mascara to decorate eyes. Thus, this might be describing a
contraption to pulverize a very fine paste by pushing thru a small hole. At
least, that is what the AB commentary seems to suggest.

Sorry, I neglected to comment on the second line.
According to AB, Abhoga= maNDala= circle.
Thus, the meaning would be:
It gets confused by the touch of hands (rays) of the full moon.
Of course, here confused means starts moving randomly, i.e. gets agitated.
An obvious reference to the full tide.

Ø #*AlavAlam* . trench for water round the root of a tree.



रिपुभिः_नयन.उन्मुक्तैः दृष्टः सूत्रैः_निबध्यते ।

ripubhi:_nayana.unmuktai: dRSTa: sUtrai:_nibadhyate |

संकल्प.कृतया शूर.सेनया परिभूयते ॥५।१३।१११॥

saMkalpa.kRtayA zUra.senayA paribhUyate ||5|13|111||

.

ripubhi: . *by the enemies . *

nayana.unmuktai:

dRSTa: . *it is seen . *

sUtrai: nibadhyate . *it is bound by strings . *

saMkalpa.kRtayA zUra.senayA *. by a conceptually.made army of heroes *

paribhUyate *. is overcome*

*. *

*m.111 This creation is as illusory as an army of warriors mentally
imagined defeating an enemy.

*sv.111 This world thus conjured up by the non.existent mind is also
destroyed by another equally non.existent mind.

*vlm.111. The visible world disappears at the sight of reason, as a man

flies from the sight of his foe; and the train of imaginary creations fly
before it, like hosts of demons vanquished by the gods.

*VA it is like hero being bound by chains of enemy by mere sight,

or (hero) being surrounded by imagined army.

.AS: paribhUyate should be defeated not just surrounded. It is

illustrating how fragile the world is, since it is distorted so easily.

भू #bhU . #paribhU .surround, *encompass*, include • attend, *manage* •
surpass, *overcome* • hurt, injure, despise, *disgrace* • *mock,*
scoff •• #*paribhava:
.* insult, injury, disrespect, degradation, disgrace • defeat, discomfiture
+



तस्मात् किल_इयम् मनसा न स्थितेन_एव कुत्रचित् ।

tasmAt kila_iyam manasA na sthitena_eva kutracit |

कल्पितेन मुधा_अन्येन कृपणेन निहन्यते ॥५।१३।११२॥

kalpitena mudhA_anyena kRpaNena nihanyate ||5|13|112||

.

tasmAt kila iyam manasA *. *

*from that alas this by Mind . *

na sthitena eva kutracit *. *

*not by its situation anywhere . *

kalpitena mudhA

anyena kRpaNena

nihanyate *. . *

*m.112. Thus this world is being overwhelmed by a mind whose existence is
in doubt.

*sv.112 This illusory world.appearance is none other than the mind.

*vlm.112. Thus is this world, which is a false creation of fancy, and

exists nowhere except in the idle brains of the ignorant, lost into nothing
at the sight of reason.

हन् #han . #nihan . #*nihata* *.p.p..* Struck down, smitten, killed •
Struck into, infixed • Attached or devoted.• nihata..*sena* . adj. . having
(their) armies smitten or destroyed MW. • #nihat*Artha . *(a word) whose
meaning is out of use or obsolete (.tA f. .tva n.) SAh.



मूर्ख.लोक.मयी सृष्टिः_मन* एव_असत्_उत्थितम् ।

mUrkha.loka.mayI sRSTi:_mana* eva_asat_utthitam |

यः शक्तः_न वशी.कर्तुम् न_असौ राम_उपदिश्यते ॥५।१३।११३॥

ya: zakta:_na vazI.kartum na_asau rAma_upadizyate ||5|13|113||

.

mUrkha.loka.mayI sRSTi: *. *

*a creation made by foolish people *

*is Mind only . *

asad utthitam *. *

*unreal arisen . *

ya: zakta: na vazI.kartum *. *

*who is not able to control . *

na asau rAma upadizyate *. *

*not he, rAma, should be taught*

*. *

*vlm.113. He who is not able to govern his mind, and efface the thoughts of

this false world, arising in the minds of the ignorant only; is not worthy
of being advised in the abstruse doctrines of spirituality.

*sv.113 He who is unable to understand the true nature of the mind is also

unfit for being instructed in the truth expounded in the scripture.

*m.113. O rAma, one who cannot take hold of this stupid and inconscient

creation which is an unreality born of mind, is not eligible for any
instruction and teaching.

अभिजाता_अ.स्वरूपा_एषा प्रज्ञा क्षोदेषु न क्षमा ।

abhijAtA_a.svarUpA_eSA prajJA kSodeSu na kSamA |

न_उपदेश.गिराम् योग्या परिपूर्णा_इव संस्थिता ॥५।१३।११४॥

na_upadeza.girAm yogyA paripUrNA_iva saMsthitA ||5|13|114||

.

abhijAtA a.svarUpA eSA prajJA *. *

*noble birth is not the nature of this prajnA Understanding . *

kSodeSu na

kSamA

na upadeza.girAm yogyA *. *

*is not fit for words of instruction . *

paripUrNA iva saMsthitA *. *

*as.if **ready to overflow*

*. *

क्षुद् #kSud . #*kSoda. *. shattered • ground.down +

gIr

paripUrNa

.

*m.114 One may be of noble birth. But if his intelligence and judgement are

shapeless and dissipated, such a person is not eligible for any teaching.
He may, of course, consider himself as perfect.

*sv.114 The mind of such a person is unable to grasp the subtle truth of

the teaching expounded in this scripture: it seems to be satisfied with the

illusory world.appearance.

*vlm.114. Those who are confirmed in their belief of the visibles, and are
self.sufficient in their knowledge of these; are unable to grasp the

subtile science of abstract philosophy, and are therefore unfit to receive
spiritual instruction.

*AB. ... kSodeSu sUkSmArtha.vicAreSu na kSamA< Comm. ||5|13|



बिभेति_एषा_अपि वीणायाः_तन्त्री.गुण.तनु.ध्वनेः ।

bibheti_eSA_api vINAyA:_tantrI.guNa.tanu.dhvane: |

बन्धोः_अपि स.निद्रस्य बिभेति वदन.द्युतेः ॥५।१३।११५॥

bandho:_api sa.nidrasya bibheti vadana.dyute: ||5|13|115||

.

bibheti_eSA_api vINAyA:

tantrI.guNa.tanu.dhvane: |

bandho:_api sa.nidrasya

bibheti vadana.dyute: * .*

*. *

*he is scared by the plucking of a lute.string*

*he's frightened by the bright face of a sleeping relative*

*. *

**vlm.p.115 Men accustomed to the loud beatings of drum are as unconscious
to the soft tunes of the lute as they are startled at seeing the face of a
sleeping friend. *



असतः_अपि जनात्_उच्चैः_गीतात्_भीता पलायते ।

asata:_api janAt_uccai:_gItAt_bhItA palAyate |

स्वेन_एव मनसा_अपि_अज्ञा किल_एषा विवशी.कृता ॥५।१३।११६॥

svena_eva manasA_api_ajJA kila_eSA vivazI.kRtA ||5|13|116||

.

asat*a:_a*pi janAd uccai:

gItAd bhItA palAyate *. + *

svena eva manasA api . *altho by Ur.own Mind *

ajJA kila eSA vivazI.kRtA . .

*m.116. He will run away from a nonexisting loud sound. Why talk of many

things! he will be in the grip of his mind.

*sv.116 It is frightened by hearing someone shout aloud and flees that

spot. The ignorant man is completely overcome by his own deluded mind.

*vlm.116. They who fly with fear from the loud songs (preachings) of false

preachers, cannot have the patience to listen to the silent lesson of their
inward monitor; and they who are deluded by their own minds, can hardly be
reclaimed by any other.

सुख.लव.विवशा द्विषा_इव तप्ता

sukha.lava.vivazA dviSA_iva taptA

हृदय.गतेन निजेन चेतसा_एव ।

hRdaya.gatena nijena cetasA_eva |

विधुरित.धिषणा न वेत्ति सत्यम्

vidhurita.dhiSaNA na vetti satyam

तत्_अपि कथम् परिमोहितः_मुधा_एव ॥५।१३।११७॥

tat_api katham parimohita:_mudhA_eva ||5|13|117||

.

sukhalava-vivazA

viSA_iva taptA

hRdaya-gatena - *by.way.of the Heart*

nijena cetasA_eva *- even thru innate affectation *

vidhurita-dhiSaNA na vetti satyam

tad api katham parimohito mudhaiva *- . *

*m.117. A simple joy will overwhelm him. Distressed by his own mind, he

will not comprehend reality. He will be deluded purposelessly and
wastefully.

*sv.117 A man is burnt by his own mind which is in his heart, which is as

virulent as poison though it is mixed with just a little happiness. He does
not know the truth, for, he is foolishly deluded by the mind! This indeed
is a great mystery.

*vlm.117. Those who are tempted to taste the gall of worldly pleasures for

sweet, are so subdued by its effects on their understandings, that they
lose the power of discerning the truth altogether; and it is therefore
useless to remonstrate with them.

.

*o**ॐm*

.

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next Canto:

fm5014 2.fb20-21 On FOOLS and FOLLY .z66

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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 Wed, Feb 15, 2017 at 9:09 PM jivadas <das....@gmail.com> wrote:

>
>
>
> fm5013 2.fb13..15 HOW TO I/ENQUIRE .z117
>
> work in progress .v17
>
> work in progress .v15,16
>
> latest update:
>
>
> https://www.dropbox.com/s/dgqmn5ail5gm00c/fm5013%202.fb13..15%20HOW%20TO%20I.ENQUIRE%20.z117.docx?dl=0
>
>
>
>
>
>
>

> *O*ॐm
>
>
>
>
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
>
> *[image: image not displayed]*
>
>
>
>
>
>
>
> *HOW TO I/ENQUIRE*

>
>
>
> *jd.
>
>
>
> vicAra (vicâra, wichaara)
>
> is a Technical Term in yoga.vAsiSTha [YV].
>
> etymologically, vichAra is vi>cara, going<thru things
>
> in other words
>
> exploring
>
> especially in the sense of reasoning
>
> :
>
> exploring manas.Mind with mati.mind.
>
>
>
> I give vichAra two different readings in The Freedom Method [FM]:
>

> (1) as *Inquiry* it is external analytical study;
>
> (2) as *Enquiry* it is internal self-study.

>
> thus, the Inquiry into "Who am I?" might analyze what U regard as Urself.
>
> Enquiry would dive.into Urself, and lead to yourSelf
>
> .
>
>
>
> ~sv. O rAma, thus do enquire into the nature of the self, even as janaka
> did.
>
> Then you will reach, without any obstacle whatsoever,
>
> that realm of the knowers of what is to be known.
>
> If one engages oneself in constant self-enquiry
>
> and sees the ever-changing nature of the world,
>
> in due time, one will attain self-knowledge like janaka.
>
> This ocean of world-appearance can be crossed only when
>
> you are firmly established in supreme wisdom,
>
> when you see the self with the self alone
>
> and when your intelligence is not diverted or coloured by
> sense-perceptions.
>
> Hence, O rAma, like janaka, you too
>
> abandon the false and fanciful notion of the ego-sense within your own
> heart.
>
>
>
>
>
>
>

> *HOW TO I/ENQUIRE*
>
>
>
> *vasiShTha said-*

>
>
>
> एवम् जनकवद्_राम विचार्य_आत्मानआत्मना ।
>
> evam janakavat_rAma vicArya_AtmAnam AtmanA |
>
> पदम् विदित-वेद्यानाsविघ्नेन_sधिगच्छसि ॥१॥
>
> padam vidita-vedyAnAm avighnena_adhigacchasi ||5|13|01||
>
> .
>

> *so*
>
> *like janaka, rAma,* *having enquired.into the Self by yourself*
>
> *you can proceed to the state of knowing the to.be.known*
>
> *easily*
>
> *.*

>
> ~vlm.1 VASISHTHA continued:-Now Ráma! Reflect on the Supreme spirit, in
> your own spirit like janaka; and know the object of the meditation of the
> wise, without any difficulty or failing.
>
>
>
> ये हि पाश्चात्_यजन्_मान: प्राज्ञा राजस-सात्त्विका: ।
>
> ye hi pAzcAt_yajan_mAna: prAjJA rAjasa-sAttvikA: |
>
> प्राप्नुवन्ति स्वयम् प्राप्यम् ते जना: जनका: इव ॥२॥
>
> prApnuvanti svayam prApyam te janA: janakA: iva ||02||
>
> .
>
> ye hi
>

> *those who*
>
> pAzcAtya-janmAna:
>
> *are lesser people*
>
> rAjasa-sAttvikA:
>
> *the rAjasic-sattvic*
>
> prAjJA:
>
> *prAjJa-s*
>
> prApnuvanti
>
> *get*
>
> svayam
>
> *by themselves*
>
> prApyam
>
> *what is to be gotten*
>
> te janA: janakA: iva
>
> *those people are like janaka the Populous*.

>
> ~sv.2 Then you will reach, without any obstacle whatsoever, that realm of
> the knowers of what is to be known.
>
> ~vlm.2. The wise men of the latter genus rájasa-sátvika or active
> goodness, obtain their desired objects by themselves (of their own
> intuition), like janaka and other holy sages.
>
>
>
> तावत्_तावद् विजित्य-आरीन् इन्द्रिय-आख्यान्_पुन: पुन: ।
>
> यावद्_आत्म-आत्मना_एव_sयआत्मनि एव प्रसीदति ॥३॥
>
> tAvat_tAvat_vijitya-ArIn indriya-AkhyAn puna: puna: |
>
> yAvat_Atma-AtmanA_eva_ayam Atmani eva prasIdati ||03||
>
> .
>

> *up.to <http://up.to> the point when one delights in his Self,*
>
> *he will have to keep the senses well.controlled,*
>
> *by his self effort,*
>
> *again and again. *

>
> tAvat_tAvat_vijitya-ArIn indriya-AkhyAn_puna: puna:
>
> yAvat_Atma-AtmanA_eva_ayam Atmani eva prasIdati
>
> तावत्तावत्
>
> to the very extent
>
> विजित्य-आरीन् of conquering the foes
>
> इन्द्रिय-आख्यान् called the seNse-organs पुनः पुनः again and again
>
> यावत् to that extent आत्म-आत्मना एव the Self by itself alone
>
> अयम् आत्मनि एव in this very self
>
> प्रसीदति
>

> *takes its seat. *

>
> ~sv.3 Again and again, one should overcome the enemies known as the
> senses:
>
> ~vlm.3. As long as you continue to restrain your organs of sense from
> their objects, so long will the divine soul grace your own inward soul with
> its presence.
>
>
>
> प्रसन्ने सर्वगे देवे देवेशे परमात्मनि ।
>
> prasanne sarvage deve deveze paramAtmani |
>
> स्वयआलोकिते सर्वा: क्षीयन्ते दु:ख-दृष्टय: ॥४॥
>
> svayam Alokite sarvA: kSIyante du:kha-dRSTaya: ||04||
>
> .
>

> *when the gracious, omnipresent, divine, superdivine Supreme *
>
> *Self illumines oneself, all e xperience ofsorrow ends. *
>
> prasanne
>
> gracious
>
> *as prasAda *

>
> sarva-ge all-going, omnipresent
>
> deve deveze paramAtmani divine god-lord Supreme-Self
>
> svayam Alokite by oneself illumined
>
> sarvA: du:kha-dRSTaya: all sorrow-perceptions
>
> kSIyante
>

> *are eliminated *

>
> ~m.4. The Lord God and Supreme soul, being thus gracious to you; you shall
> see a halo of light cast over all things, and dispersing all your woes from
> your sight.
>
> ~sv.4 and then the self attains self-satisfaction by its own endeavour,
>
> ~vlm.4. The Lord God and Supreme soul, being thus gracious to you; you
> shall see a halo of light cast over all things, and dispersing all your
> woes from your sight.
>
>
>
> मुष्टयो मोह-बीजानाम् वृष्टय: विविधा-पदाम् ।
>
> muSTayo_ moha-bIjAnAm vRSTaya: vividhA-padAm |
>
> कु.दृष्टय: क्षयम् यान्ति दृष्टे तस्मिन्_परावरे ॥५॥
>
> ku.dRSTaya: kSayam yAnti dRSTe tasmin_parAvare ||05||
>
> .
>
> muSTaya: moha-bIjAnAm
>

> *fistfuls of the seeds of delusion;*
>
> vRSTaya: vividhA-padAm
>
> *rainfalls of various states,*
>
> ku.dRSTaya: kSayam yAnti
>
> *bad things come to an end*
>
> dRSTe tasmin_parAvare
>
> *when seen in That, in the Alpha-and-Omega. *

>
> ~m.5 When that all pervading lord of all gods, the supreme Self is
> directly seen, all perceptions of sorrow will vanish.
>
> ~sv.5 When thus the infinite self is realised, sorrow comes to an end even
> the seeds of delusion are destroyed, the shower of misfortunes ceases and
> the perception of evil ends.
>
> ~vlm.5. The sight of the Supreme spirit, will remove the plentiful seeds
> of bias from your mind; and it will drive away the woeful sights of misery,
> pouring upon your view in copious showers.
>
> *AB. moha-bIjAnAm durvAsanAnAm muSTayo nuSTivat_antar.dRDham ... ||
>
>
>
> सदा जनक.वत्_राम सर्व-आरम्भ.वत्_आत्मना ।
>
> sadA janaka.vat_rAma sarva-Arambha.vat_AtmanA |
>
> प्रज्ञया_आत्मानआलक्ष्य लक्ष्मी.वान्_उत्तम: भव ॥६॥
>
> prajJayA_AtmAnam AlakSya lakSmI.vAn_uttama: bhava ||06||
>
> .
>

> *always, rAma,*
>
> *like janaka in all his affairs, by himSelf, thru prajJA.Understanding*
>
> *beholding the Self*
>
> *youre rich*
>
> *:*
>
> *be high*
>
> *.*

>
> ~sv.6 Hence, O rAma, be like janaka, and realise the self in the inner
> light. Be an excellent person.
>
>
>
> नित्यsन्तर्-विचारस्य पश्यतश्_चञ्चलम् जगत् । जनकस्य_इव कालेन स्वयआत्मा
> प्रसीदति ॥७॥
>
> nityam antar-vicArasya pazyata:_caJcalam jagat | janakasya_iva kAlena
> svayam AtmA prasIdati ||07||
>
> .
>

> *when it is examined*
>
> *thru long inner Enquiry*
>
> *this going world is ever changing*
>
> *and*
>
> *just so*
>
> *in his due time*
>
> *janaka the Populous*
>
> *found the Self founded in himself*
>
> *.*

>
> ~vlm.7. It was by his inward cogitations, that janaka found the
> transitoriness of the world...
>
> ~sv.7 If one engages oneself in constant self-enquiry and sees the
> ever-changing nature of the world, in due time, one will attain
> self-knowledge like janaka.
>
> *AB. ... caJcalam anityam bhramaNa-svabhAvam ca ||
>

> nityam - *ever = *antar-vicArasya pazyataz - *when perceived thru inner
> Enquiry = *caJcalam jagat - *the world is transient = *janakasya iva
> kAlena - *just thus in time for janaka = *svayam AtmA prasIdati - *the
> self established-in himself. *

>
>
>
> न दैवम् न.च कर्माणि न धनानि न बान्धवा: ।
>
> na daivam na.ca karmANi na dhanAni na bAndhavA: |
>
> शरणम् भव-भीतानाम् स्व-प्रयत्नात्_ऋते नृणाम् ॥८॥
>
> zaraNam bhava-bhItAnAm sva-prayatnAt_Rte nRNAm ||8||
>
> .
>

> *not by.force.of Divine Fate*
>
> *nor thru Good Works**—**however rich your family**—**is there refuge*
>
> *from the fearsome becomings of mankind*
>
> *:*
>
> *all it takes is your own effort*
>
> *.*

>
> ~vwv.1650.y5.13.8a;y3.6.4. In this matter (of liberation), neither fate,
> nor religious rites, nor riches, nor kinsmen, nor penance, charity,
> religious vows and the like, help even a little.
>
> ~m.8 Neither money, nor providence, nor relatives, nor works can provide
> refuge to one who is afraid of this mutable world, the way his own effort
> (towards realizing self) can.
>
> ~vlm.8. Hence neither the pious acts of men, nor their riches nor friends,
> are of any use to them ... unless it be by their own endeavor for the
> enlightenment of their soul.
>
> ~sv.8 Neither god, nor rites and rituals (or any action) nor wealth nor
> relatives are of any use in this; to those who are afraid of the
> world-illusion, self-effort as self-enquiry alone is capable of bringing
> about self-knowledge.
>
> *jd.8 - न दैवम् not Good Fortune -Fate Divine Providence न-च कर्माणि and
> not Good Works न धनानि no amount of money न बान्धवाः nor of family ज़रणं
> भव-भीतानां न्ऱ्णाम् is a refuge from the fearsome becomings of humankind
> स्व-प्रयत्नाद् ऱ्ते without/but-only ones own effort.
>
>
>
> ये दैव-निष्ठा: कृत्यादौ कु.विकल्प-परायणा: ।
>
> ye daiva-niSThA: kRtyAdau ku.vikalpa-parAyaNA: |
>
> तेषाम् मन्दा मतिस्_तात न_sनुगम्या विनाशिनी ॥९॥
>
> teSAm mandA mati:_tAta na_anugamyA vinAzinI ||09||
>
> .
>

> ye daiva-niSThA: *- those settled in Fate = *
>
> kRtya-Adau / kRtyA-Adau *– in things that are to be done / proper *
>
> ku.vikalpa-parAyaNA: *- studying misconceptions *
>
> teSAm - *of them*
>
> mandA mati: *- slow thought = *
>
> tAta *- , sir, *
>
> na_anugamyA vinAzinI *– not.to.follow destructive *
>
> *. *

>
> ~vlm.9. They who rely their faith in the gods, and depend upon them for
> fulfilment of their desires and future rewards, are perverted in their
> understandings, and cannot be heirs of immortality.
>
> ~sv.9 Pray, do not follow the teachings of those deluded ones who depend
> upon gods, various rites and routine actions, and such other perverse
> practices.
>
> ~m.9 Those who depend on destiny and such distorted notions (for achieving
> the perfect purpose) are mere dull heads. Do not follow such destructive
> ways.
>
> *AB. ... kRtir yatna: | Adi-padAd viveka-vairAgya-vicAra-Adayas teSu |
> ...||
>

> कृ #kR -> #*kRtya‑ *- to be done, fit, proper, right; n. impers. it
> imports or matters (w. gen. of pers. & instr. of th.) • #*kRtya**:* - a
> suffix of the fut. pass. part. • #*kRty**A* - act, action, deed; magic,

> spell. n. business, task, duty, purpose, end.
>
>
>
> विवेकम् परआश्रित्य विलोक्य आत्मानआत्मना ।
>
> vivekam param Azritya vilokya AtmAnam AtmanA |
>
> धिया विराग-उद्धरया संसार-जलधिम् तरेत् ॥१०॥
>
> dhiyA virAga-uddharayA saMsAra-jaladhim taret ||10||
>
> .
>

> vivekam param Azritya – *having recourse to the highesr
> viveka.Discernment *
>
> vilokya – *having observed *
>
> AtmAnam AtmanA *– Self by self = *
>
> dhiyA virAga-uddharayA – *thru dispassionate thought extricated *
>
> saMsAra-jaladhim taret *– SaMsAra.Ocean is crossed*
>
> *. *

>
> ~m.10 Depend on your intelligence and discrimination and realize the Self
> yourself. Increase your detachment and dispassion with your own
> intelligence and thus cross the ocean of 'samsara'.
>
> ~sv.10. It is by reliance in one's reasoning and resignation, and by his
> spiritual vision of the Supreme spirit, that he is saved from his misery in
> this ocean of the world.
>
> ~sv.10 This ocean of world-appearance can be crossed only when you are
> firmly established in supreme wisdom, when you see the self with the self
> alone and when your intelligence is not diverted or coloured by
> sense-perceptions.
>
>
>
> एषा सा कथिता राम नभ:-फल-निपातवत् ।
>
> eSA sA kathitA rAma nabha:-phala-nipAtavat |
>
> सुखदा ज्ञान-संप्राप्तिर्_s.ज्ञान-तरु=शातनी ॥११॥
>
> sukhadA jJAna-samprApti:_a.jJAna-taru=zAtanI ||11||
>
> .
>
> eSA sA kathitA rAma
>

> *This is what I have described to you, rAma,*
>
> nabhaH.phala-nipAtavat
>
> *like sky-fruit-falling*
>
> sukhadA jJAna-samprApti:
>
> *pleasure-giving Wisdom-attainment*
>
> a.jJAna-taru=zAtanI
>
> *Ignorance-tree-felling.*

>
> ~m.11 O rAma, this is the essence of the story I told you. I said that
> delight-giving knowledge is like a fruit falling from the sky. It will
> shear away the tree of ignorance.
>
> ~vlm.11. The attainment of this blessed knowledge of intuition, which
> removes our ignorance, is as what they call your getting of fruit fallen
> from heaven, (i.e. a heavenly and accidental fruit).
>
> ~sv.11 Thus have I narrated to you how king janaka attained self-knowledge
> as if by an act of grace which caused the knowledge to drop from heaven, as
> it were.
>
>
>
> जनकस्य_इव सद्-बुद्धे: स्वयएव विलोकिन: ।
>
> janakasya_iva sad-buddhe: svayam eva vilokina: |
>
> विकासएति_sयम् देही देव: प्रातर्_इव_sम्बुजम् ॥१२॥
>
> vikAsam eti_ayam dehI deva: prAta:_iva_ambujam ||12||
>
> .
>
> janakasya_iva sad-buddhe:
>
> svayam eva vilokina:
>
> vikAsam eti_ayam dehI
>

> *this body goes to blossom,*
>
> deva:
>
> *divine,*
>
> prAta:_iva_ambu.jam
>
> *like a water.born lotus in the morning.*

>
> ~m.12. One who is wise and intelligent like janaka, who beheld his own
> Self, will blossom into a divine man. He will be like a lotus blossoming in
> the morning (with the morning light).
>
> ~vlm.12. The intelligence which looks into itself as janaka's, finds the
> soul developing of itself in it, as the lotus-bud opens of itself in the
> morning.
>
> ~sv.12 12-14 One who cultivates the wisdom that janaka had will experience
> the inner light in his own heart, and the ignorant fancy of world-illusion
> will be instantly dispelled.
>
> *AB. dehI dehAntar.hRdi sthite defa: paramAtmA ||
>
>
>
> संसार-मननम् चित्रम् विचारेण विलीयते ।
>
> saMsAra-mananam citram vicAreNa vilIyate |
>
> गलद् वशी.कृत.स्पर्शम् आतपेन हिमम् यथा ॥१३॥
>
> galad vazI.kRta.sparzam Atapena himam yathA ||13||
>
> .
>

> *the wonderful variety *
>
> *of thought that is the samsAra *
>
> *subsides thru Enquiry, like snow *
>
> *melting under the touch of heat. *
>
> saMsAra-mananam citram
>
> *The wonderful samsAra-mentation *

>
> vicAreNa vilIyate subsides thru VichAra Enquiry
>
> himam yathA like snow
>
> galad vazI.kRta.sparzam Atapena
>

> *melting by force of contact with heat. *

>
> ~vwv.1740/5005.017, y5013.013. One perceives the Self by the self by pure
> investigation. The manifold thinking related to the world vanishes by
> investigation.
>
> ~m.13 Like snow which melts with the touch of heat (of sun) thaughts about
> 'samsara' will decline with inquiry (into Self).
>
> ~vlm.13. The firm conviction of the material world, melts into nothing
> under the light of persipience; as the thick and tangible ice, dissolves
> into fluidity under the heat of the sun.
>
> ~sv.13 12-14 One who cultivates the wisdom that janaka had will experience
> the inner light in his own heart, and the ignorant fancy of world-illusion
> will be instantly dispelled.
>
>
>
> अयम् एवाहम् इत्य् अस्या_ निशाया_ उदिते क्षये ।
>
> ayam eva_aham iti_ asyA:_ nizAyA:_ udite kSaye |
>
> स्वयम् सर्वगत: स्फार: स्वालोक: संप्रवर्तते ॥१४॥
>
> svayam sarvagata: sphAra: svAloka: sampravartate ||14||
>
> .
>

> ayam eva_aham - *x* =
>
> iti asyA: nizAyA: udite kSaye *- x + *
>
> svayam sarvagata: sphAra: - *x* =
>
> svAloka: sampravartate - *x*.

>
> ~m.14-15 . (With inquiry) the thought that 'I am this body' will pass away
> like night. And the wide, broad light of that all-immanent self-perception
> (realization) will prevail (come into being).
>
> ~vlm.14. The consciousness that this is I (i. e. One's
> self-consciousness), is as the shade of night, and is dispelled at the rise
> of the sun of intellect, when the Omnipresent light appears vividly to
> sight.
>
> ~sv.14 12-14 One who cultivates the wisdom that janaka had will experience
> the inner light in his own heart, and the ignorant fancy of world-illusion
> will be instantly dispelled.
>
>
>
> अयएव_sहइति_sस्मिन्_संकोचे विलयम् गते ।
>
> ayam eva_aham iti_asmin_saMkoce vilayam gate |
>
> अनन्त-भुवन-व्यापी विस्तार उपजायते ॥१५॥
>
> ananta-bhuvana-vyApI vistAra upajAyate ||15||
>
> .
>
> ayam eva aham iti
>

> *"This indeed am I" *

>
> asmin saMkoce when this contraction
>
> vilayam gate comes to subsidence,
>
> ananta-bhuvana-vyApI boundlessly pervading the worlds
>
> vistAra: upajAyate
>

> *it manifests outspread. *
>
> xkuc #saMkuc #*saMkoca*

>
> #vilaya
>
> *ananta-bhuvana-vyApI
>
> #vistAra
>
> *upajAyate
>
> ~m.15 The expansion of the Self into self will start. (With inquiry) the
> thought that 'I am this body' will pass away like night. And the wide,
> broad light of that all-immanent self-perception (realization) will prevail
> (come into being).
>
> ~vlm.15. No sooner one loses his self-consciousness that 'this is
> himself,' than the All-pervading Soul opens fully to his view.
>
> ~sv.15 When the limited and conditioned feeling "I am so-and-so" ceases,
> there arises consciousness of the all-pervading infinite.
>
>
>
> जनकेन परित्यक्ता यथा_sहंकार-वासना ।
>
> janakena parityaktA yathA_ahaMkAra-vAsanA |
>
> तथा त्वsपि सद्-बुद्धे विचार्य_sन्त: परित्यज्य ॥१६॥
>
> tathA tvam api sad-buddhe vicArya_anta: parityajya ||16||
>
> .
>
> janakena parityaktA yathA_ahaMkAra-vAsanA
>
> tathA tvam api sad-buddhe vicArya_anta: parityajya
>

> *Just as janaka Populous forsook the vAsanA of **"I"dentity,*
>
> *rAma,*
>
> *you should too,*
>
> *after your careful Enquiry.*

>
> यथा अहंकार-वासना
>

> *As the "I"dentity vAsanA *

>
> परित्यक्ता जनकेन was forsaken by janaka,
>
> तथा त्वम् अपि परित्यज्य you too should forsake it
>
> सद्-बुद्धे विचार्य अन्तः
>

> *having enquired within, with good Buddhi Intellect. *

>
> ~m.16 Like janaka, you also discard the 'ego sense' with your intelligent
> inquiry.
>
> ~vlm.16. As janaka has abandoned the consciousness of his personality,
> together with his desires also; so do you, O intelligent Ráma, forsake them
> by your acute understanding and of the mind discernment.
>
> ~sv.16 Hence, O rAma, like janaka, you too abandon the false and fanciful
> notion of the ego-sense within your own heart.
>
>
>
> अहंकार-अम्बुदे क्षीणे चिद्.व्योम्नि विमले तते ।
>
> ahaMkAra-ambude kSINe cit.vyomni vimale tate |
>
> नूनम् संप्रौढताएति स्व.आलोक: भास्कर: पर: ॥१७॥
>
> nUnam samprauDhatAm eti sva.Aloka: bhAskara: para: ||17||
>
> .
>

> *when the "I"-cloud clears.from the vast chit-sky*
>
> *it comes to its grandeur, the self-light, the Supreme Sun*
>
> *.*

>
> ~vwv.1997 When the cloud of Ego (or individuality) is destroyed and the
> stainless sky of Consciousness is spread, the Supreme Sun that is one's own
> Light (of Consciousness) is spread, the Supreme Sun that is one's own Light
> (of Consciousness) surely attains to full development (or grandeur).
>
> ~sv.17 When this ego-sense is dispelled the supreme light of
> self-knowledge will surely shine in your heart.
>
>
>
> एतावद्_एव_sतितम: यद् अहंभाव-भावनम् । तस्मिन्_च शमआनीते प्रकाश:_उपजायते
> ॥१८॥
>
> etAvat_eva_atitama: yad ahaMbhAva-bhAvanam | tasmin_ca zamam AnIte
> prakAza:_upajAyate ||18||
>
> .
>

> *wherever there is dense darkness*
>
> *-the "I"-sense=feeling-*
>
> *and there it is brought to peace,*
>
> *there arises illumination of the Self.*

>
> etAvat_eva_atitama: yad ahaMbhAva-bhAvanam
>
> tasmin_ca zamam AnIte prakAza:_upajAyate
>
> एतावद् एव अति-तमः
>

> *To this very e xtent, where there is dense darkness *

>
> यद् अहंभाव-भावनम् which is the "I"-sense-feeling
>
> तस्मिन् च शमम् आनीते and there being brought to peace
>
> प्रकाशः उपजायते
>

> *illumination arises. *

>
> ~m.18 On the whole, the sense and feeling of ego is the highest and
> deepest darkness. When that starts declining, the light (of knowledge of
> Self) begins.
>
> ~vlm.18. It is the greatest ignorance to think of one's egoism (or
> self-personality); this thought being relaxed by the sense of our
> nothingness, gives room to the manifestation of holy light in the soul.
>
> ~sv.18 This ego-sense alone is the densest form of darkness: when it is
> dispelled, the inner light shines by itself.
>
>
>
> न_"अहsस्ति" न च_sन्यो_sस्ति न.च न_sस्ति_इति भावितम् ।
>
> मन: प्रशान्तिआयातम् न_उपादेयेषु मज्जति ॥१९॥
>
> na_"aham asti" na ca_anya:_asti na.ca na_asti_iti bhAvitam |
>
> mana: prazAntim AyAtam na_upAdeyeSu majjati ||19||
>
> .
>

> na "aham asti" *- not "I" is = *
>
> na ca anya: asti *- nor "another" is = *
>
> na.ca na_asti *- nor is not = *
>
> iti bhAvitam *- x = *
>
> mana: prazAntim AyAtam *- Mind comes to tranquility = *
>
> na upAdeyeSu majjati *- x. *

>
> ~m.19. 'I am not. The others are not. All this is not' when one thinks
> thus, mind becomes quiet and does not drown itself in objects.
>
> ~sv.19 He who knows 'I am not', 'Nor does the other exist', 'Nor is there
> non-existence', and whose mental activity has thus come to a standstill, is
> not engrossed in acquisitiveness.
>
> ~vlm.19. Neither think of the entity nor non-entity of yourself or others;
> but preserve the tranquility of your mind from both the thoughts of
> positive and negative existences; in order to get rid of your sense of
> distinction between the producer and the produced; (i. e. of the cause and
> effect, the both of which are identic in Vedanta) or spiritual philosophy.
>
>
>
> उपादेय-अनुपतनम् हेय-एकान्त-विवर्जनम् ।
>
> upAdeya-anupatanam heya-ekAnta-vivarjanam |
>
> यद्_एतन्_मनसो राम तद्_बन्धम् विद्धि न_इतरत् ॥२०॥
>
> yat_etan_manaso rAma tat_bandham viddhi na_itarat ||20||
>
> .
>

> *pursuing the acceptable, *
>
> *avoiding the rejectable, *
>
> *is the Mind's work, rAma: know that *
>
> *and nothing else to be bondage. *

>
> upAdeya-anupatanam heya-ekAnta-vivarjanam
>
> yat_etan_manaso rAma tat_bandham viddhi na_itarat
>
> उपादेय-अनुपतनं Pursuing the acceptable
>
> हेय-एकान्त-विवर्जनम् quite avoiding the rejectable
>
> यद्_एतन्_मनसः राम that which is of the Mind, rAma,
>
> तद्_बन्धं विद्धि न-इतरत् -know that and nothing else to be bondage.
>
> ~vlm.20. Again your fostering a fondness for something as good, and a
> hatred to others as bad; is but a disease of your mind for your uneasiness
> only. (Since all things are good in their own kinds, and nothing bad in its
> nature, and in the sight of God, who pronounced all things good).
>
> ~sv.20 20-21 O rAma, there is no bondage here other than craving for
> acquisition and the anxiety to avoid what one considers undesirable.
>
> ~m.20 When such withdrawal from objects takes place mind also falls and
> thus all bonds. [Craving and aversion are bondage]. There is nothing else.
>
>
>
> मा खेदम् भज हेयेषु न_उपादेय-परो भव ।
>
> mA khedam bhaja heyeSu na_upAdeya-paro bhava |
>
> हेय-अदेय-दृशौ त्यक्त्वा शेष-स्थ: स्वच्छताम् व्रज ॥२१॥
>
> heya-adeya-dRzau tyaktvA zeSa-stha: svacchatAm vraja ||21||
>
> .
>

> *do not enjoy the misery *
>
> *of the improper, or follow *
>
> *propriety, but giving-up *
>
> *things fit or unfit, totally, *
>
> *go-on-to Svaccha Purity. *

>
> mA khedam bhaja heyeSu na_upAdeya-paro bhava
>
> heya-adeya-dRzau tyaktvA zeSa-stha: svacchatAm vraja
>
> मा खेदम् भज mA khedam bhaja Do not enjoy the misery हेयेषु न उपादेय-परः भव heyeSu
> na upAdeyaparo bhava | of the improper, or follow propriety हेय-अदेय-दृशौ
> त्यक्त्वा heyAdeyadRzau tyaktvA but giving-up things fit or unfit अशेष-
> स्थः azeSastha: without residue
>
> स्वच्छताम् व्रज svacchatAm vraja go-on-to Svaccha Purity.
>
> ~vlm.21. Be not fond of what you think to be beautiful, nor disgusted at
> what appears hateful to you, get rid of these antagonist feelings, and be
> even minded by fixing it on One, before whom all things are alike and
> equally good.
>
> ~sv.21 20-21 O rAma, there is no bondage here other than craving for
> acquisition and the anxiety to avoid what one considers undesirable.
>
> ~m.21 Do not worship sorrow and lowly and undesireable things. Do not get
> into the grip of objects Reject the perceptions of agreeable and
> disagreeable. Be steady in what remains and move into the state of purity.
>
>
>
> येषाइदउपादेयइदम् हेयइति स्थिति: ।
>
> विलीना ते न वाञ्छन्ति न त्यजन्ति_इह किम्चन ॥२२॥
>
> yeSAm idam upAdeyam idam heyam iti sthiti: |
>
> vilInA te na vAJchanti na tyajanti_iha kimcana ||22||
>
> .
>

> *those who have gone beyond the words *
>
> *"acceptable" and "unacceptable", *
>
> *in such a state they do not crave *
>
> *or give-up anything at-all. *

>
> idam heyam
>
> iti sthiti: vilInA
>
> te na vAJchanti
>
> na tyajanti
>
> iha kimcana
>
> येषाइदउपादेयम् yeSAm idam upAdeyam
>

> *those for whom "this is to be accepted, -*

>
> इदं हेयम् idam heyam
>

> *this to be rejected" -*

>
> इति स्थितिः विलीना iti sthiti: | vilInA
>

> *such a state is eliminated -*

>
> ते न वाञ्छन्ति te na vAJchanti
>

> *they do not covet *

>
> न त्यजन्ति na tyajanti
>

> *nor renounce -*

>
> इह किंचन iha kiMcana
>

> *here whatever. *

>
> ~m.22 Those in whom likes and dislikes are totally eliminated will neither
> want anything or reject anything.
>
> ~vlm.22. They that view the desirable and the detestable in the same
> light, are neither fond of the one nor averse to the other.
>
> ~sv.22 Do not succumb to such anxiety and do not let acquisition of what
> is considered desirable be your goal: giving up both these attitudes, rest
> in what remains.
>
>
>
> हेय-उपदेय-कलने क्षीणे यावन्_न चेतस: ।
>
> heya-upAdeya-kalane kSINe yAvan_na cetasa: |
>
> न तावत्_समता भाति साभ्रे व्योम्नि_इव चन्द्रिका ॥२३॥
>
> na tAvat samatA bhAti sAbhre vyomni_iva candrikA ||23||
>
> .
>

> *so long as the distinctions of *
>
> *pro and con, like and loathe, are not *
>
> *erased from cetas.Awareness, *
>
> *samatA.Sameness does not shine, *
>
> *like the moon in a cloudful sky. *

>
> heya-upAdeya-kalane kSINe yAvan_na cetasa:
>
> na tAvat samatA bhAti sAbhre vyomni_iva candrikA
>

> yAvat heya-upAdeya.kalane* - so long as distinctions of pro and con = *
>
> na kSINe cetasa: - *are not erased from the cetas Affectivity* =
>
> na tAvat samatA bhAti* - thus long samatA.Sameness does not shine* =
>
> sAbhre vyomni iva candrikA* - like the moon in a cloudful sky.*
>
> *jd.23 - yAvat heya-upAdeya.kalane* - so long as distinctions of pro and
> con = *na kSINe cetasa: - *are not erased from the cetas Affectivity* =
> na tAvat samatA bhAti* - thus long samatA.Sameness does not shine* =
> sAbhre vyomni iva candrikA* - like the moon in a cloudful sky.*

>
> #heyopAdeya
>
> #cetas cetas Affectivity
>
> ~m.23 As long as such a state is not reached, equality will not arise. It
> will be like moonlight shadowed by clouds.
>
> ~vlm.23. Until the fancy of the desirableness of one thing and dislike of
> the other, is effaced from the mind, it is as hard to have the good grace
> of equanimity, as it is difficult for the moonlight to pierce thru the
> cloudy sky.
>
> ~sv.23 They in whom the twin-urges of acquisition and rejection have come
> to an end do not desire anything nor do they renounce anything.
>
>
>
>
>
> [image:
> http://ecoheritage.cpreec.org/sacredelement/sacredplants/160209044047-tree_sandal1_1.jpg]
>
>
>
> Sandpaper Tree (Sakhota, zAkhoTa)
>
> http://ecoheritage.cpreec.org/Viewcontall.php?$mFJyBfK$MA5hj$m1Rt&7S
>
>
>
>
>
> अवस्त्व्_इदइदम् वस्तु यस्य_इति लुलितम् मन: ।
>
> a-vastu_idam idam vastu yasya_iti lulitam mana: |
>
> तस्मिन्_न_उदेति समता शाखोट इव मञ्जरी ॥२४॥
>
> tasmin na_udeti samatA zAkhoTa iva maJjarI ||24||
>
> .
>

> "avastu_idam idam vastu"* – *
>
> *"This is insubstantial/unreal, this is substantial/real" = *
>
> yasya_iti lulitam mana: -
>
> *of/by this kind (of thinking) the Mind is fuddled = *
>
> tasmin na udeti samatA* – *
>
> *there Sameness does not arise*
>
> zAkhoTa iva maJjarI –
>
> *like a bouquet of Sandpaper flowers. *

>
> ~m.24 If the mind is tossed around by feelings like 'this world is unreal;
> (may be) it is real', it will never achieve equilibrium. A creeper will not
> sprout out of the 'sakhota' tree.
>
> ~sv.24 The mind does not reach the state of utter tranquillity till these
> two impulses (of acquisition and of rejection) have been eliminated.
>
> ~vlm.24. The mind which considers one thing as some thing a propos, and
> another as nothing to the purpose, (the one as desirable and the other
> worthless); is deprived of the blessing of indifference, as the brier
> sákota is despised, not standing with all its
>
> fruits and flowers.
>
> #lulita
>

> *jd.24 - "avastu_idam idam vastu"* - "This is insubstantial/unreal, this
> is substantial/real" = *yasya_iti lulitam mana: - *of/by this kind (of
> thinking) the Mind is fuddled = *tasmin na udeti samatA* - there Sameness
> does not arise* zAkhoTa iva maJjarI – *like a bouquet of Sandpaper
> flowers. *

>
>
>
> युक्त-अयुक्त-ईषणा यत्र लाभ-अलाभ-विलासिनी ।
>
> yukta-ayukta-ISaNA yatra lAbha-alAbha-vilAsinI |
>
> समता स्वच्छता तत्र कुतो वैराग्य-भासिनी ॥२५॥
>
> samatA svacchatA tatra kuta:_ vairAgya-bhAsinI ||25||
>
> .
>

> yukta-ayukta-ISaNA yatra - *x* =
>
> lAbha-alAbha-vilAsinI *- x = *
>
> samatA svacchatA tatra - *x* =
>
> kuta:_ vairAgya-bhAsinI *- x. *

>
> ~m.25 How can detachment and dispassion, equality and purity dwell in a
> mind which indulges in the pastime of making choices between proper and
> improper desires and estimations of profit and loss?
>
> ~sv.25 Even so, as long as one feels 'this is real' and 'this is unreal'
> the mind does not experience peace and equilibrium. How can equanimity,
> purity or dispassion arise in the mind of one who is swayed by thoughts of
> 'this is right', 'this is wrong' 'this is gain', 'this is loss'?
>
> ~vlm.25. Where there is a craving for the desirable, and an aversion to
> what is unseemly, and when there is a cry for gain and an outcry at one's
> loss; it is impossible for even mindedness, dispassionateness and
> tranquility of the mind, to abide then and there in that state.
>
>
>
> एकस्मिन्_ब्रह्म.तत्त्वे_sस्मिन्_विद्यमाने निरामये ।
>
> ekasmin_brahma.tattve_asmin_vidyamAne nirAmaye |
>
> नाना-अ.नाना=तया नित्यम् किs.युक्तम् क्व युक्तता॥२६॥
>
> nAnA-a.nAnA=tayA nityam kim a.yuktam kva yuktatA||26||
>
> .
>
> ekasmin brahma-tattve
>

> *in the one brahman-Thatness *

>
> asmin vidyamAne nirAmaye here knowing boundlessly
>
> nAnA anAnA-tayA nityam various-unvariousness ever
>
> kim ayuktam what is improper
>
> kva yukta-tA
>

> *where is propriety? *

>
> #ayukta a. (>yuj), not yoked; not harnessed rv.; not connected, not united
> (as vowels); not added, not joined; not applied or made use of (see
> <-cAra>); to be supplied (see <-padArtha>); not attentive, not devout rv.;
> not suited, unfit, unsuitable; not dexterous, silly R.; ayuktam ind. not
> being yoked zbr. ayuktatA f. ayuktatva n. the not being used, the not being
> suitable.
>
> #nirAmaya nir-A-maya m. freedom from illness, health, welfare; nirAmayam
> ind. in <nirAmayam devadattAya>, or <-ttasya> good health or hail to
> durga!); a. free from illness, healthy, well; causing health, wholesome;
> complete, entire hariv.; infallible, secure; untainted, pure ||YV always
> uses this term in the sense of <nir-A-maya>, "unbounded".||
>
> ~m.26 Where are (considerations of) proper and improper when the the
> flawless brahman spirit is clearly visible?
>
> ~sv. 26 When there is only one brahman (which is forever one and the many)
> what can be said to be right and what wrong?
>
> ~vlm.26. There being only the essence of one pure-Brahma diffused
> throughout the universe, how very improper is it to take the one as many,
> and among them something as good or bad; (when the Maker of all has made
> all things good).
>
>
>
>
>
>
>
> ईप्सित-अन्.ईप्सित-अशङ्के मर्कट्यौ चित्त-पादपे ।
>
> चञ्चले स्फुरतो यस्मिन्_कुतस्_तस्य_इह सौम्यता ॥२७॥
>
> Ipsita-an.Ipsita-azaGke markaTyau citta-pAdape |
>
> caJcale sphurato yasmin_kuta:_tasya_iha saumyatA ||
>
> 27||.
>

> Ipsita-anIpsita-AzaGke *- x = *
>
> markaTyau citta-pAdape *- x = *
>
> caJcale sphurata: yasmin *- x = *
>
> kutas tasya iha saumyatA *- x. *

>
> ~m.27 How can there be gentleness and equality when likes and dislikes
> spring up like the fickle feet of a monkey?
>
> ~sv.27 As long as the mind is swayed by thoughts of the desirable and the
> undesirable there cannot be equanimity.
>
> ~vlm.27. Our desires and dislike, are the two-apes abiding on the tree of
> our hearts; and while they continue to shake and swing it with their
> jogging and jolting, there can be no rest in it.
>
>
>
>
>
>
>
> निराशता निर्भयता नित्यता समता ज्ञता ।
>
> निरीहिता निष्क्रियता सौम्यता निर्विकल्पता ॥२८॥
>
> nirAzatA nirbhayatA nityatA samatA jJatA |
>
> nirIhitA niSkriyatA saumyatA nirvikalpatA ||
>
> 28||.
>

> #*nirAzatA *
>
> #*nirbhayatA *
>
> #*nityatA *
>
> #*samatA *
>
> #*jJatA *
>
> #*nirIhitA *
>
> #*niSkriyatA *
>
> #*saumyatA *
>
> #*nirvikalpatA *

>
> ~m.28-29 . Desirelessness, fearlessness, eternity, equality, knowledge
> orientation, lack of indulgences, desisting from works, changelessness,
> genetleness, courage,
>
> ~sv.28 28-29 Desirelessness (absence of all expectations), fearlessness,
> unchanging steadiness, equanimity, wisdom, non-attachment, non-action,
> goodness, total absence of perversion, courage, endurance, friendliness,
> intelligence, contentment, gentleness, pleasant speech all these qualities
> are natural to one who is free from the instincts of acquisition and
> rejection: and even those qualities are non-intentional and spontaneous.
>
> ~vlm.28. Freedom from fear and desire, from exertions and action, together
> with sapience and equanimity, are the inseparable accompaniments of ease
> and rest.
>
>
>
>
>
>
>
> धृति:_मैत्री मति:_तुष्टि:_मृदुता मृदु-भासिता ।
>
> हेयोpAदेय-निर्मुक्ते ज्ञे तिष्ठन्ति_sपवासनम् ॥२९॥
>
> dhRti:_maitrI mati:_tuSTi:_mRdutA mRdu-bhAsitA |
>
> heyopAdeya-nirmukte jJe tiSThanti_apavAsanam ||
>
> 29||.
>

> dhRti: maitrI - *Stability, friendliness,*
>
> mati: tuSTi: - *the mind contented,*
>
> mRdutA mRdu-bhAsitA *- x = *
>
> heya.upAdeya-nirmukte jJe *- x = *
>
> tiSThanti apavAsanam *- x. *
>
> #*dhRti*
>
> #*maitrI *
>
> #*mati*
>
> #*tuSTi*
>
> #*mRdutA *
>
> # #*bhAsi*
>
> #*mRdu-bhAsitA *
>
> #*heyopAdeyanirmukta *
>
> #*jJe *
>
> #*apavAsana *

>
> ~vlm.29. The qualities of forbearance and fellow feeling, accompanied with
> contentment and good understanding, and pined with a mild disposition and
> gentle speech, are the indispensable companions of the wise man, who has
> got rid of his desires and the feelings of his liking or dislike.
>
> ~m.29 ... firmness, friendliness, contentment, pleasing speech, lack of
> likes and dislikes, freedom from the sense of agreeable and disagreeable
> these are the characteristies of a Jnani who is free from vasanas.
>
>
>
> धावमानsधो-भागे चित्तम् प्रत्याहरेत्_बलात् ।
>
> dhAvamAnam adha:bhAge cittam pratyAharet_balAt |
>
> प्रत्याहारेण प्रतितsधो वारि_इव सेतुना ॥३०॥
>
> pratyAhAreNa pratitam adha:_ vAri_iva setunA ||30||
>
> .
>

> dhAvamAnam adho-bhAge* - x = *
>
> cittam pratyAharet -*let the Affection be controlled = *
>
> balAt -*forcefully = *
>
> pratyAhAreNa pratitam adha:_ vAri iva setunA *- x. *

>
> ~m.30 One should withdraw his senses from the objects when the mind is
> sliding towards the lowly paths.
>
> ~sv.30 One should restrain the mind from flowing downward, even as the
> flow of a river is blocked by the construction of a dam.
>
> ~vlm.30. The mind running to meanness, is to be repressed by restraining
> the passions and appetites; as the current of water running below, is
> stopped by its lock gate.
>

> #hR -> #AhR -> #pratyAhR -> #*pratyAhara-: *retreat (from battle);

> withdrawal of the senses in AshtAnga Yoga; #pralaya, the Doomsday process.
>
>
>
> बाह्यानर्थान् इमांस्*त्यक्त्वा तिष्ठन्_गच्छन्_स्वपन्_श्वसन् ।
>
> bAhyAnarthAn imAn*_tyaktvA tiSThan_gacchan_svapan_zvasan |
>
> सर्वस्था सर्वदा सर्वानान्तराश् च विचारय ॥३१॥
>
> sarvasthA sarvadA sarvAnAntarAz ca vicAraya ||31||
>
> .
>

> bAhyAn_arthAn / bAhya-anarthAn - *x* =
>
> imAn tyaktvA - *x* =
>
> tiSThan gacchan svapan zvasan *- x = *
>
> sarvasthA sarvadA sarvAnAntarAz ca vicAraya *- x. *
>
> *when you have cast-aside all your external futile purposes-*
>
> *when you stay, when you go, when you dream, when you breathe,-*
>
> *everywhere, everywhen, and all within,-so make your inquiry *

>
> bAhyAn arthAn / bAhya-anartha imAn tyaktvA
>

> *having given.up these e xternal purposes / bAhya-anarthAn e xternal
> futilities*
>
> tiSThan gacchan svapan zvasan
>
> *sitting, going, dreaming, breathing, *
>
> sarvasthA sarvadA sarvAn
>
> *everywhere, everywhen, everything*

>
> AntarAz ca vicAraya
>
> enquire inwardly. "AntarAMz ca" ??? das....@gmail.com
>
> ~m.31 In such a state of withdrawal, one should engage in internal
> reflection while eating, walking, sitting, dreaming etc., always and in all
> ways.
>
> ~vlm.31. Shun the sight of external things, which are the roots of error
> and fallacy; and consider always their internal properties both when you
> are awake and asleep, and also when you are walking about or sitting down.
>
> ~sv.31-32 After having firmly abandoned all contact with external objects
> turn the mind within and reflect over everything within yourself, even
> while engaged in various activities.
>
>
>
> गृहीत-तृष्णा-शफरि वासना-जालआविलम् । संसार-वारि-प्रसृतम् चिन्ता-तन्तुभिर्_
> आततम् ॥३२॥
>
> gRhIta-tRSNA-zaphari vAsanA-jAlam Avilam | saMsAra-vAri-prasRtam
> cintA-tantubhi:_Atatam ||32||
>
> .
>

> *this net of vAsanA-s set-for *
>
> *the craving fish of samsAra, *
>
> *made of the knotted strings of care. *
>
> *grasped by craving a fish* is
>
> tangled in a* vAsanA-net *=
>
> saMsAra-vAri-prasRtam* - outspread in samsAra waters = *
>
> cintA-tantubhir Atatam* - with care-strings outspread.*

>
> ~vlm.32. Avaricious men are caught like greedy fishes, in the hidden net
> of their insatiable desires, and which is woven with the threads of worldly
> cares, and is under the waters of worldly affairs.
>
> ~sv.31-32 After having firmly abandoned all contact with external objects
> turn the mind within and reflect over everything within yourself, even
> while engaged in various activities.
>
> ~m.32 This (fisherman's) net of vasanas is woven by the strings of griefs
> and sorrows. It holds the fish of desires and is shaken in the waters of
> 'samsara' (to shake the water off the fish).
>

> *jd.32 - gRhIta-tRSNA-zaphari* - grasped-craving-fish* = vAsanA-jAlam
> Avilam* - vAsanA-net confused* = saMsAra-vAri-prasRtam* - outspread in
> samsAra waters = *cintA-tantubhir Atatam* - with care-strings outspread.*

>
>
>
> अनया तीक्ष्णया तात च्छिन्धि बुद्धि-शलाकया । वात्यया इव अम्बुदम् काले
> वहन्त्या वितते पदे ॥३३॥
>
> anayA tIkSNayA tAta cchindhi buddhi-zalAkayA | vAtyayA iva ambudam kAle
> vahantyA vitate pade ||33||
>
> .
>

> anayA tIkSNayA* - x = *
>
> tAta* - dear = *
>
> chindhi* - shatter = *
>
> buddhi-zalAkayA* – with the rod of Intellect = *
>
> vAtyayA iva ambudam* - x = *
>
> kAle* – in time *
>
> vahantyA vitate pade* - x. *

>
> #tIkSNA
>
> #tAta
>
> *cchindhi
>
> *buddhi-zalAkA
>
> *vahanti
>
> #vitata
>
> ~m.33 My child, shear (the net) off with the sharp arrow of discriminatory
> intelligence. And then move along in the vastness of brahman state.
>
> ???.34 O beautiful and righteous rAma, cut asunder with courage and
> unrestrained intelligence, the roots of this tree of samsara, which is the
> very refuge of all sprouts of sins, criminalities and blemishes.
>
> ~vlm.33. Now Ráma! cut the meshes of this net, with the knife of your good
> understanding; and disperse it in the water, as a tempest rends the thick
> cloud and scatters it about the air.
>
> ~sv.34 33-34 With the help of this sharp sword of wisdom, cut thru this
> network of conditioning (which throws up cravings, intentions, motivations,
> acceptance and rejection) which alone is the cause of this stream of
> world-appearance.
>
>
>
> अस्य संसार-वृक्षस्य मूलम् दोष-अङ्कुर-आस्पदम् ।
>
> asya saMsAra-vRkSasya mUlam doSa-aGkura-Aspadam |
>
> भव्य-धीरेण धैर्येण प्रोद्धरोद्धरया धिया ॥३४॥
>
> bhavya-dhIreNa dhairyeNa proddharoddharayA dhiyA ||34||
>
> .
>
> asya saMsAra-vRkSasya –
>

> *of this samsAra tree = *
>
> mUlam –
>
> *the root = *
>
> doSa-aGkara-Aspadam –
>
> *is the seat of the shoot of evil = *
>
> bhavya-dhIreNa dhairyeNa *- x = *
>
> proddhara-uddharayA dhiyA *- x. *

>
> #Aspada-m place, seat, station, abode; object for. AspadI>bhU become an
> object of. -#nirAspada nir-Aspada adj. restless, homeless, portionless,
> objectless
>
> bhavyadhIra
>
> ~m.34. Try O gentle Ráma! to uproot the root of worldliness, which sprouts
> forth in the weeds of vice, with the hatchet of your perseverance and the
> eliminating shovel of your penetration.
>
> ~sv.34 33-34 With the help of this sharp sword of wisdom, cut thru this
> network of conditioning (which throws up cravings, intentions, motivations,
> acceptance and rejection) which alone is the cause of this stream of
> world-appearance.
>
> ~vlm.34. Try O gentle Ráma! to uproot the root of worldliness, which
> sprouts forth in the weeds of vice, with the hatchet of your perseverance
> and the eliminating shovel of your penetration.
>

> धृ #dhR -> #uddhR -> #*uddhara: - *to extricate, remove +
>
> धृ #dhR -> #uddhR -> #proddhR -> #*proddhara‑ - *lifting up, bearing +

>
>
>
> मनसा_एव मनश्_छित्त्त्वा कुठारेण_इव पादपम् ।
>
> manasA_eva mana:_chitttvA kuThAreNa_iva pAdapam |
>
> पदम् पावनआसाद्य सद्य एव स्थिरो भव ॥३५॥
>
> padam pAvanam AsAdya sadya eva sthiro bhava ||35||
>
> manasA eva
>

> *with only Mind *
>
> manaz chitttvA
>
> *having cut the Mind *
>
> kuThAreNa iva pAdapam l
>
> *like a tree with a broad.ax <http://broad.ax> *
>
> padam pAvanam AsAdya
>
> *having attained the state of pAvana Purity *
>
> sadya eva - *even at.once* =
>
> sthiro bhava - *be firm*ly committed.

>
> ~m.35-36 . Shear away this tree with the axe of your mind with a forceful
> will. Attain then that perfect state of purity.
>
> ~vlm.35. Employ your mind to hew down the cravings your mind, as they use
> the axe to cut down a tree, and you will then rest in quiet as you arrive
> at the state of holiness.
>
> ~sv.35 Cut down the mind with the mind itself.
>
> ~vlm.35. Employ your mind to hew down the cravings your mind, as they use
> the axe to cut down a tree, and you will then rest in quiet as you arrive
> at the state of holiness.
>
>
>
> मनसैव मनश् छित्त्वा विस्मृत्या चरमम् मन: ।
>
> वर्तमानम् अपि च्*छित्त्वा च्*छिन्नासंसारताम् व्रज ॥३६॥
>
> manasaiva manaz chittvA vismRtyA caramam mana: |
>
> vartamAnam api *chittvA *chinnAsaMsAratAm vraja ||36||
>
> .
>

> manasA eva mana: chittvA - *with only Mind having cut the Mind = *
>
> vismRtyA - *by forgetting*
>
> caramam mana: *- finally Mind *
>
> vartamAnam api t-zittvA *- x = *
>
> chinnAsaMsAratAm vraja *- x. *
>
> #car --> #*carama-*: चरम (nom. pl. carame, or caramAH) last, ultimate,

> final (caramA kriyA, "the [final i.e.] funeral ceremony") • the outermost
> (first or last, opposed to the middle one) • later • (caramam kiM, "what
> more?") • "western", in comp • caramam ind. last • at last, at the end •
> after any one (gen).
>
> ~m.36 Abide and be stable in that state. Wipe out even the last vestiges
> of mind. Shake off even the sense of 'present' and move into immutability.
>
> ~vlm.36 Having destroyed the former state of your mind by its present
> state, try to forget them both by your heedless mind in future, and manage
> yourself unmindful of the world. (There is a play of the word mind in the
> original).
>
> ~sv.36 Having reached the state of purity, remain established in it right
> now. Cut the mind down with the mind and dismiss the thought of the mind
> which thus negates the mind: thus will you have finally destroyed the
> world-appearance.
>
>
>
> मोहो विस्मृत्य संसारम् न भूय: परिरोहति ।
>
> moha:_ vismRtya saMsAram na bhUya: parirohati |
>
> चित्तम् विस्मृत्य संसारो न भूय: परिरोहति ॥३७॥
>
> cittam vismRtya saMsAra:_ na bhUya: parirohati ||37||
>
> .
>

> *Delusion unremembered, then*
>
> *samsAra does not come again;*
>
> *Affection unremembered, then*
>
> *samsAra does not come again*
>
> *.*

>
>
>
> "तिष्ठन्_गच्छन्_स्वपञ्_जाग्रन्_निवसन्-न्_उत्पतन्_पतन् ।
>
> "tiSThan_gacchan_svapaJ_jAgran_nivasan-n_utpatan_patan |
>
> असद्_एव_इदम्"_इत्य्_sन्तर्_निश्चित्य_आस्थाम् परित्यज्य ॥३८॥
>
> asat_eva_idam"_iti_anta:_nizcitya_AsthAm parityajya ||38||
>
> .
>

> "tiSThan gacchan - *staying, going = *
>
> svapan jAgran - *dreaming, waking = *
>
> nivasan-n utpatan patan *- x = *
>
> asad"_eva idam *- x = *
>
> iti antar nizcitya *- x = *
>
> AsthAm parityajya *- x. *

>
> ~m.38 Whether sleeping, waking, eating, running, sitting or doing
> anything, do not deviate from your internal firm conviction that this world
> is unreal.
>
> ~sv.38 Though appearing to function in this world, be firmly rooted in the
> awareness of the unreality of all this and thus give up all hopes and
> expectations.
>
> ~vlm.38. Whether you are waking or sleeping or in any other state of your
> life; you must remember the nihility of the world, and resign your reliance
> in it.
>
>
>
> समताsलआश्रित्य संप्राप्तम् कायआहरन् ।
>
> samatAm alam Azritya samprAptam kAyam Aharan |
>
> अचिन्तयंस्_तथा प्राप्तम् विहरा_इह हि राघव ॥३९॥
>
> acintayaM:_tathA prAptam viharA_iha hi rAghava ||39||
>
> .
>

> samatAm alam Azritya - *having full recourse to samatA.Sameness = *
>
> samprAptam kAyam x
>
> Aharan *- x = *
>
> acintayan *- x = *
>
> tathA prAptam *- x = *
>
> vihara iha hi rAghava *- x. *

>
> ~m.39 rAma, move around in this world doing works as they come to you,
> taking refuge in that equal and pure One.
>
> ~sv.39 Rooted in equanimity, doing whatever happens to be the appropriate
> action in each given situation and not even thinking about what has thus
> befallen you unsought, live a non-volitional life here.
>
> ~vlm.39. Leave off your selfishness (mamatá-or-meitatem), O Ráma! and rely
> in the disinterestedness of your soul; lay hold on what ever offers of
> itself to you and without seeking for it all about.
>
>
>
> यथा शर्वो_sपि लिङ्गानि न बिभर्ति बिभर्ति च ।
>
> yathA zarva:_api liGgAni na bibharti bibharti ca |
>
> त्वएवइह कार्यानि कुरु मा कुरु च_sनघ ॥४०॥
>
> tvam evam iha kAryAni kuru mA kuru ca_anagha ||40||
>
> .
>

> yathA zarva: api *– *
>
> *even as sharva.shiva = *
>
> liGgAni na bibharti *– *
>
> *does not bear/support the linga.symbols = *
>
> bibharti ca *– *
>
> *yet bear/supports them = *
>
> tvam evam iha kAryAni kuru *– *
>
> *you thus here do your actions = *
>
> mA kuru ca_anagha *- *
>
> *and refrain from doing, rAghava. *

>
> ~m.40 Lords Vishnu and Siva wear/ bear symbols and attributes without
> really having none. In the same way perform works in this world without the
> sense of performing (without ownership).
>
> ~sv.40 Even as the Lord may be said to be both the doer and the non-doer
> of all actions here, you, too, live non-volitionally doing yet not doing
> what has to be done.
>

> *jd.40 - yathA zarva: api *– even as sharva.shiva = *liGgAni na bibharti *–
> does not bear/support the linga.symbols = *bibharti ca *– yet
> bear/supports them = *tvam evam iha kAryAni kuru *– you thus here do your
> actions = *mA kuru ca_anagha *- and refrain from doing, rAghava. *

>
>
>
> त्वएव वेत्ता त्वsज:_त्वआत्मा त्वम् महेश्वर: ।
>
> tvam eva vettA tvam aja:_tvam AtmA tvam mahezvara: |
>
> आत्मन:_व्व्यतिरिक्त: सन्_त्वया_उत्थइदआततम् ॥४१॥
>
> Atmana:_vvyatirikta: san_tvayA_uttham idam Atatam ||41||
>
> .
>
> tvam eva vettA –
>

> *just you are the Knower = *
>
> tvam aja: -
>
> *you are the Unborn = *
>
> tvam AtmA –
>
> *you are the Self = *
>
> tvam mahezvara: -
>
> *you are the Great Lord = *
>
> Atmana:_vvyatirikta: san* - x = *
>
> tvayA_uttham idam Atatam *- x. *

>
> ~m.41 You are the knower. You are that unborn. You are the self. You are
> the supreme Lord. You are the one manifesting this vast universe without
> any inconsistency and incoherence with the Self.
>
> ~sv.41 You are the knower of all, the self. You are the unborn being, you
> are the supreme Lord; you are non-different from the self which pervades
> everything.
>
> ~vlm.41. Knowing the knowable, one finds himself as the increate soul and
> Great Lord of all; but being apart from that soul, he views only the
> material world spread before him.
>

> #ric -> #rikta -> #atirikta -> #*vvyatirikta* . reaching beyond,

> excessive, immoderate (ifc. abundantly furnished with) MBh.; separate,
> different or distinct from, other than (abl. or comp.) Mn. MBh. &c.; (ifc.)
> free from Sarvad.; left remaining from Ragh. Sch. (v.l.); with drawn,
> withheld W.; excepted ib.; (am) ind. with the exception of, except, without
> (e. g. svara-v-, "except the accent") MW.; -tA, f. (BhP.), -tva n.
> (Sarvad.) distinction, difference.
>

> #*Atata* .. spread, extended, stretched or drawn (as a bow or bow

> string); long (as a way); fixed on, clinging to (tasmin).
>
>
>
> येन आत्म-दृश्यसद्भावाद्_sभितो भावन-उज्झिता ।
>
> yena Atma-dRzyasadbhAvAt_abhito bhAvana-ujjhitA |
>
> स न संगृह्यते दोषैर्_हर्षामर्ष-विषाद.जै: ॥४२॥
>
> sa na saMgRhyate doSai:_harSAmarSa-viSAda.jai: ||42||
>
> .
>

> yena* - x = *
>
> Atma-dRzyasad.bhAvAt -dRzya-sad.bhava / dRzi-asad.bhAva –
>
> *because of the percept-So.being / seeing/eye-notSo.being ambiguously = *
>
> abhita: bhAvana-ujjhitA* - x = *
>
> sa na saMgRhyate doSai: *- x = *
>
> harSAmarSa-viSAda.jai: *- x. *

>
> ~m.42 Whoever discards the sense and feeling of individualised finiteness
> and looks upon everything from the perception of Self is not touched by the
> blemishes of joy or sorrow.
>
> ~sv.42 He who has abandoned the idea that there is an object of perception
> which is other than the self, is not subjected to the defects born of joy
> and grief.
>
> ~vlm.42. He who has the sight of the inner spirit, is freed from the
> thoughts of the external world, and is not subjected to the joy or grief or
> sorrow and other evils of his life.
>
>
>
> राग-द्वेष-विनिर्मुक्त: समलोष्ट-अश्म-काञ्जन: ।
>
> rAga-dveSa-vinirmukta: samaloSTa-azma-kAJjana: |
>
> युक्त इत्य्_उच्यते योगी त्यक्त-संसार-वासन: ॥४३॥
>
> yukta iti_ucyate yogI tyakta-saMsAra-vAsana: ||43||
>
> .
>
> rAga-dveSa-vinirmukta: -
>

> *having become free-from passion and hatred* =
>
> samaloSTa-azma-kAJjana: *- x = *
>
> yukta iti_ucyate yogI tyakta-saMsAra-vAsana: *- x. *

>
> ~m.43 Whoever is liberated from attachment and jealousy, for whom gold and
> wood are same, is called a yogi, the one who is yoked (to the Supreme), a
> 'yukta', with all vasanas being shaken off.
>
> ~sv.43 He is known as a yogi who is freed from attraction and aversion, to
> whom a clod of earth and a nugget of gold are of equal value and
> importance, and who has given up all the tendencies which confirm the
> world-appearance.
>
> ~vlm.43. He is called a Yogi who is free from passions and enmity, and
> looks on gold and rubbish in the same light; he is joined with his Joy in
> his Yoga, and disjoined from all worldly desires.
>
>
>
> स यत्_करोति यद्_भुङ्क्ते यद्_ददाति निहन्ति यत् ।
>
> sa yat karoti yat_bhuGkte yat_dadAti nihanti yat |
>
> तत्र मुक्त.धियस्_तस्य समता सुख-दु:खयो: ॥४४॥
>
> tatra mukta.dhiya:_tasya samatA sukha-du:khayo: ||44||
>
> .
>

> sa* – *
>
> *he* =
>
> yat karoti* – *
>
> *what he does* =
>
> yad bhuGkte* – *
>
> *what he enjoys = *
>
> yad dadAti* – *
>
> *what he bestows* =
>
> nihanti yat* – *
>
> *destroying which = *
>
> tatra mukta-dhiya: tasya samatA sukha-du:khayo: *- x. *

>
> ~m.44 Such a person no matter what he does whether eating, whether giving,
> whether killing shall be with a sense of equality towards the consequential
> joys or sorrows.
>
> ~vlm.44. He enjoys the fruit of his own acts, and minds not what he wastes
> or gives away; he has the evenness of his mind in every condition, and is
> unaltered by pain or pleasure. (The sanskrit sukh-dukkha means also
> prosperity and adversity, and good and evil of every kind).
>
> ~sv.44 Whatever he does, whatever he enjoys, whatever he gives and
> whatever he destroys, his consciousness is free and therefore equanimous in
> pain and pleasure.
>
>
>
> प्राप्तम् कर्तव्यएव_इति त्यक्त-इष्ट-अनिष्ट-भावन: ।
>
> prAptam kartavyam eva_iti tyakta-iSTa-aniSTa-bhAvana: |
>
> प्रवर्तते य: कार्येषु न स मज्जति कुत्र.चित् ॥४५॥
>
> pravartate ya: kAryeSu na sa majjati kutra.cit ||45||
>
> .
>

> *"Fittingly gotten": he forsakes *
>
> *wishing and unwishing feelings: *
>
> *involved in his activities, *
>
> *he is not-at-all drowned in them. *
>
> prAptam kartavyam eva iti
>
> *what is gotten is to-be-done "Fittingly gotten"*
>
> tyakta-iSTa-aniSTa-bhAvana:
>
> *the forsaken.wished-unwished.feeling*
>
> pravartate ya: kAryeSu
>
> *he who gets involved with actions*
>
> na sa majjati kutracit
>
> *does not drown in them anyhow.*

>
> ~m.45 He treats everything that comes to him as his duty without any likes
> or dislikes. He does his duty without involving himself even a bit (ie in a
> detached manner)
>
> ~sv.45 Doing whatever has to be done without the division into the
> desirable and the undesirable, he who engages himself in action does not
> drown in it.
>
> ~vlm.45. He who receives what he gets, and is employed with whatever
> offers of itself to him, without considering the good or evil that he is to
> gain by it, is not plunged into any difficulty.
>
>
>
> चित्-सत्ता=मात्रएव_इदइति निश्चय.वन्_मन: ।
>
> cit-sattA=mAtram eva_idam iti nizcaya.van_mana: |
>
> त्यक्त-भोग-अभिमननम् शमएति महामते ॥४६॥
>
> tyakta-bhoga-abhimananam zamam eti mahAmate ||46||
>
> .
>

> cit-sattA=mAtram eva idam *- x = *
>
> iti nizcaya.van mana: *- so is Mind convinced = *
>
> tyakta-bhoga-abhimananam *- x = *
>
> zamam eti *- x = *
>
> mahAmate *- x. *

>
> ~m.46 O rAma of mighty intelligence, such a yogi is firm in his mental
> conviction that 'all this is consciousness existence only'. He is free of
> any thought of indulgence in pleasure. And so his mind is peaceful.
>
> ~sv.46 He who is confirmed in his conviction that the infinite
> consciousness alone exists, is instantly freed from thoughts of pleasure
> and is therefore tranquil and self-controlled.
>
> ~vlm.46. He who is certain of the truth of the spiritual essence of the
> world, pants not for its physical enjoyments, but he is even-minded at all
> times.
>
>
>
> मन: प्रकृत्या_एव जडम् चित्तत्वsनुधावता ।
>
> mana: prakRtyA_eva jaDam cittatvam anudhAvatA |
>
> मांस-गर्धेन मार्जारो वने मृग.पतिम् यथा ॥४७॥
>
> mAMsa-gardhena mArjAra:_ vane mRga.patim yathA ||47||
>
> .
>

> mana: *- x = *
>
> prakRtyA eva *- x = *
>
> jaDam cittatvam *- x = *
>
> anudhAvatA *- x = *
>
> mAMsa-gardhena *- x = *
>
> mArjAra: vane mRga.patim yathA *- x. *

>
> ~m.47 Mind is stupid by nature. It tries to chase and imitate some
> elemental mental consciousness. It is like a cat trying to chase a lion
> with a greed for the lion's flesh.
>
> ~sv.47-48 The mind is by nature inert: it borrows intelligence from the
> consciousness which it pursues in order to gain the ability to experience.
>
> ~vlm.47. The dull mind follows the active intellect in accomplishing its
> objects, as the carnivorous cat or fox follows the lion in quest of meat.
>
>
>
> सिंह-वीर्य-वशात्_लब्धम् मांसम् भुङ्क्ते_sनुग: हरे: ।
>
> siMha-vIrya-vazAt_labdham mAMsam bhuGkte_anuga: hare: |
>
> चिद्-वीर्य-वशत: प्राप्तम् दृश्यआश्रयते मन: ॥४८॥
>
> cid-vIrya-vazata: prAptam dRzyam Azrayate mana: ||48||
>
> .
>
> siMha-vIrya-vazAt_labdham mAMsam bhuGkte_anuga: hare:
>
> cid-vIrya-vazata: prAptam dRzyam Azrayate mana:
>

> *a member of his pack eats meat*
>
> *by the might of the Lord of Beasts;*
>
> *and manas.Mind has recourse to perceptions*
>
> *gotten by means of the might of the chit.Consciousness. *

>
> सिंह-वीर्य=वशात् -
>
> by force of the lion's strength
>
> लब्धम् मांसम् -
>
> meat is got
>
> भुङ्क्ते_sनुगः हरेः
>
> the follower of the lord of beasts eats it
>
> चिद्-वीर्य=वशतः -
>
> by force of the strength of chit.Consciousness
>
> प्राप्तम् दृश्यम्
>

> *the percept is got *
>
> आश्रयते मनः - manas.*Mind subsists.on/considers it. *

>
> ~m.48 The cat can eat the flesh that has been obtained by the might of a
> lion. Similarly mind attaches itself to the phenomena manifest by the face
> of consciousness.
>
> ~sv.47-48 The mind is by nature inert: it borrows intelligence from the
> consciousness which it pursues in order to gain the ability to experience.
>
> ~vlm.48. As the servile band of the lion feeds on the flesh acquired by
> his prowess, so the mind dwells upon the visible and sensible object, which
> it perceives by power of the intellect.
>
> ~*AB. ... Azrayate upajIvati ||
>

> jd#zri -> #*Azri* 1 P. #Azrayati, to affix; to apply anything AV.: A.

> #Azrayate, to attach one's self to; to join MBh. &c.; to adhere, rest on.
> Mn.MBh.; to betake one's self to, resort to; to depend on; to choose,
> prefer; to be subject to, keep in mind; to seek refuge in, enter, inhabit;
> to refer or appeal to MBh.&c.
>
>
>
> मन एवs.सत्-कल्पम् चित्-प्रसादेन जीवति ।
>
> भावयन्_विश्वएव_एकम् चिन्ताएत्य चिद्_sप्य्_उत ॥४९॥
>
> mana evam a.sat-kalpam cit-prasAdena jIvati |
>
> bhAvayan_vizvam eva_ekam cintAm etya cit_api_uta ||49||
>
> mana evam asatkalpam
>

> *so Mind is a Deception an asat-kalpa, an unSuch conception *
>
> cit-prasAdena jIvati
>
> *it lives by grace of chit.Consciousness *
>
> bhAvayan vizvam eva ekam - *x* =
>
> cintAm etya cid apy uta - *x*.

> jaDam yat kila nirhInam *x *
>
> cittA *srare of Consciousness *
>
> dIpakarya-ojasA
>
> *by light-making ojas.Energy *
>
> tan mana: zava-saMkAzam
>
> *that corpse-like manas.Mind *
>
> acid uttiSThate katham
>
> *how can it arise without chit.Consciousness? *

>
> #nirhIna
>
> ~m.50 How can such a mind exist without the light of consciousness?
> Without that light it is like a lifeless, dead thing.
>
> ~sv.49-50 The mind thus comes into contact with whatever has been brought
> into being by the power or energy of consciousness (cit-sakti). Thus, the
> mind exists by the grace of consciousness, as it were; and it entertains
> various thoughts on account of its perception of this universe. The
> consciousness alone is its light: otherwise, how does the inert mind
> function intelligently?
>
> ~vlm.50. The mind which is moved and lighted, by the heat and light of the
> lamp of the intellect; becomes extinct without its physical force, and
> grows as motionless as a dead body.
>
>
>
> चित्-स्वभाव-परामृष्टा स्पन्द-शक्तिर्_s.सन्-मयी ।
>
> cit-svabhAva-parAmRSTA spanda-zakti:_a.san-mayI |
>
> कल्पना चित्तइत्य्_उक्त्या कथ्यते शास्त्र-दृष्टिभि: ॥५१॥
>
> kalpanA cittam iti_uktyA kathyate zAstra-dRSTibhi: ||51||
>
> .
>

> *produced from the Affective chit *
>
> *as self-being, the spanda force *
>
> *of vibration is an unSuch *
>
> *construct: and so the zAstras say *
>
> *"kalpanA Fancy's just chitta." *
>
> cit-svabhAva-parAmRSTA
>
> *connected with the chit.self-being *

>
> spanda-zaktir asanmayI the Spanda Vibratory Power, an unSuch construct
>
> kalpanA cittam ity uktyA by the saying "kalpanA Fancy is chitta Affection"
>
> kathyate zAstra-dRSTibhi:
>

> *it is described in zAstra examples. *

>
> ~m.51 Mind is a force of resonance to the consciousness force. People with
> scriptural knowledge call this a fabrication of such a force.
>
> ~sv.51 They who are well versed in the scriptures declare that the
> fictitious movement of energy in consciousness is known as the mind.
>
> ~vlm.51. The nature of the intellect is known to exclude the idea of
> motion or pulsation from it; and the power which has vibration in it, is
> called intellection or the mind in the Sástras.
>
>
>
> यश्_चित्त-फणि-फूत्कार: सा_एव_इयम् कलना_उच्यते ।
>
> ya:_citta-phaNi-phUtkAra: sA_eva_iyam kalanA_ucyate |
>
> चिद्_एव_sहइति ज्ञात्वा सा चित्ताएव गच्छति ॥५२॥
>
> cit_eva_aham iti jJAtvA sA cittAm eva gacchati ||52||
>
> .
>
> yaz citta-phaNi-phUtkAra: -
>

> *what is the hissing of the chitta.Snake = *
>
> saiva iyam kalanA ucyate –
>
> *is only this kalanA Impulsion = *

>
> cid eva aham iti jJAtvA –
>

> *what is chit only, having known "I" = *
>
> sA cittAm eva gacchati –
>
> *it goes to the Affective mind.*

>
> ~m.52. All imaginations and fancies are the hissings of that serpent of
> mind. When it realizes that 'I am consciousness itself' it attains the
> original consciousness nature.
>
> ~sv.52. And, the expressions of the mind (like the hissing of the snake)
> are known as thoughts or ideas.
>
> ~vlm.52. The breathing (or vibration) of the mind, like the hissing of a
> snake, is called its imagination (kalpana); but by knowing the intellect as
> the Ego, it comes to the true knowledge of the inward soul.
>

> *jd.52 - yaz citta-phaNi-phUtkAra: - *what is the hissing of the serpent
> = *saiva iyam kalanA ucyate - *is only this kalanA Impulsion = *cid eva
> aham iti jJAtvA - *what is chit only, having known "I" = *sA cittAm eva
> gacchati - *it goes to the Affective mind.*

>
>
>
> चेत्येन रहिता या_एषा चित्_तद्_ब्रह्म सनातनम् ।
>
> cetyena rahitA yA_eSA cit_tat_brahma sanAtanam |
>
> चेत्येन सहिता सा_एषा चित्_सा_इयम् कलना_उच्यते ॥५३॥
>
> cetyena sahitA sA_eSA cit sA_iyam kalanA_ucyate ||53||
>
> .
>

> cetyena rahitA yA* – *
>
> *what is without the conceptive = *
>
> eSA cit* – *
>
> *this is chit.Consciousness = *
>
> tad brahma sanAtanam* – *
>
> *That eternal Immensity = *
>
> cetyena* – *
>
> *with the conceptive = *
>
> sahitA sA* – *
>
> *it is unified = *
>
> eSA cit sA –
>
> *is This-cit = *
>
> iyam kalanA ucyate* – *
>
> *and this they call the kalanA Impulsion.*

>
> ~vwv.469. This Consciousness here without any object to be known is that
> eternal Supreme Spirit (or brahman). This Consciousness here, associated
> with the object to be known is called this knowing (or grasping of
> objects).
>
> ~sv.53 Consciousness minus conceptualisation is the eternal brahman the
> absolute; consciousness plus conceptualisation is thought.
>
> ~m.53 When the consciousness is without objects (and phenomena) it is the
> eternal brahman. When it is with objects, the same consciousness is called
> as 'one that is seized' (kalana), a put-on.
>
> ~vlm.53. The intellect which is free from thoughts (chetyas), is the ever
> lasting Brahma; but being joined with thought, it is styled the imaginative
> principle or Mind.
>

> *jd.53 - cetyena rahitA yA* - what is without the conceptive = *eSA cit*
> - this is chit.Consciousness = *tad brahma sanAtanam* - That eternal
> Immensity = *cetyena* - with the conceptive = *sahitA sA* - it is unified
> = *eSA cit sA - *is This-cit = *iyam kalanA ucyate* - and this they call
> the kalanA Impulsion.*

>
>
>
> किंचिद्_आमृष्ट-रूपम् यद्_ब्रह्म तच्_च स्थिरम् मन: ।
>
> kiMcit_AmRSTa-rUpam yat_brahma tac_ca sthiram mana: |
>
> कल्पना सत्_सदा_एव_एतत् सद्_इव_उपस्थिता हृदि ॥५४॥
>
> kalpanA sat sadA_eva_etat sat_iva_upasthitA hRdi ||54||
>
> .
>

> kiMcit_AmRSTa-rUpam yat* – *
>
> *what is a sort of wiped-off=form = *

>
> brahma tac ca sthiram mana: -
>

> *the settled mind is brahman and That = *
>
> kalpanA sat sadA eva –
>
> *while the kalpanA Imagining = *
>
> etat sad iva –
>
> *is, as this what-is-So = *
>
> upasthitA hRdi* – *
>
> *established in the heart.*

>
> ~vwv.470. That brahman (or the Supreme Spirit) whose form (or nature) has
> been touched (or seized) a little, is also the firm mind. Existing as
> imafination, this is always present in the heart as if it were the Reality.
>
> ~sv.54. A small part of it, as it were, is seated in the heart as the
> reality.
>
> ~m.54. When brahman wears a touch of form, that settles in mind as an
> image or idea or imagination. That unreality then settles forever in the
> heart as real.
>
> ~vlm.54. This power of imagination having assumed a definite form, is
> termed the mind; which with its volition and options, is situated in the
> heart of living beings.
>

> *jd.54 - kiMcit_AmRSTa-rUpam yat* - what is a sort of wiped-off=form = *brahma
> tac ca sthiram mana: - *the settled mind is brahman and That = *kalpanA
> sat sadA eva - *while the kalpanA Imagining = *etat sad iva - *is, as
> this what-is-So = *upasthitA hRdi* - established in the heart.*

>
>
>
> चित्तइत्य्_एव रूढा इयम् यदा_एव कलना-उदिता ।
>
> cittam iti_eva rUDhA iyam yadA_eva kalanA-uditA |
>
> तदा_एव चित्त्वम् विस्मृत्य सा जडा_इव व्यवस्थिता ॥५५॥
>
> tadA_eva cittvam vismRtya sA jaDA_iva vyavasthitA ||55||
>
> .
>

> cittam iti eva* - x = *
>
> rUDhA iyam* - x = *
>
> yadA_eva* - x = *
>
> kalanA-uditA* - x = *
>
> tadA_eva* - x = *
>
> cittvam vismRtya* – the process of Consciousness having been forgotten = *
>
> sA jaDA iva vyavasthitA* – it settles into density. *
>
> #*citta* cittam iti_eva rUDhA iyam yadA_eva kalanA-uditA | tadA_eva

> cittvam vismRtya sA jaDA_iva vyavasthitA || y5013.055.
>

> #*cittva* cittam iti_eva rUDhA iyam yadA_eva kalanA-uditA | tadA_eva

> cittvam vismRtya sA jaDA_iva vyavasthitA || y5013.055.
>
> #kalanA-udita
>
> *vismRtya
>
> ~m.55 When the consciousness gets firm in such imagination and idea as 'I
> am this mind stuff', consciousness forgets its orginal nature and settles
> as an inconscient and stupid (entity)
>
> ~vlm.55. With its two distinct powers of imagination and volition, it is
> employed in the acts of discriminating and chosing[choosing?] the agreeable
> from what is disagreeable to it. (i. e. The imagination and volitive
> faculties of the mind, supply it with the power of discrimination and
> option, between what is fit or unfit for or suitable to it).
>
> ~sv.55 This is known as the finite intelligence or individualised
> consciousness.
>
>
>
> संपन्ना कलना-नाम्नी संकल्प-अनुविधायिनी ।
>
> sampannA kalanA-nAmnI saMkalpa-anuvidhAyinI |
>
> अवच्छेदवती वा अग्रा हेयोपदेय-धर्मिणी ॥५६॥
>
> avacchedavatI vA agrA heyopAdeya-dharmiNI ||56||
>
> .
>

> sampannA - *x* =
>
> kalanA-nAmnI – *what's called "Impulsion" *
>
> saMkalpa-anuvidhAyinI *– concept-compliant/imitative *
>
> avacchedavatI vA - *or discerning *
>
> agrA - first =
>
> heyopAdeya-dharmiNI *– dharmas-to & dharmas-not. *

>
> ~vwv.454/5.56. The foremost (Principle of Consciousness), acting in
> conformity to its will [saMkalpa!], has become the entity with the
> appelation "grasping (or apprehension)" possessed of distinctions (such as
> past or future) and having the characteristics (or observance) of what is
> fit to e left or taken.
>
> ~m.56 (Then) endowed with such apprehension and understanding, and guided
> by determinations and resolutions (by itself), mind starts making
> distinctions such as agrceable and disagreeable. Such an attitude becomes
> its nature.
>
> ~vlm.56. The intellect being seated in the heart with its thoughts and
> volitions, forgets its spiritual nature, and remains as a dull material
> substance: (i. e. the passivity of the heart as opposed to the activity of
> the mind).
>
> ~sv.56 However, this limited consciousness soon 'forgot' its own essential
> conscious nature and continued to be, but inert. It then became the
> thinking faculty with reception and rejection as its inherent tendencies.
>
>
>
> सा_एषा चिद्_एव जगताआगता_इव स्व.शक्तित: ।
>
> sA_eSA cit_eva jagatAm AgatA_iva sva.zaktita: |
>
> न सम्प्रबोधिता यावद्_रूपम् तावन्_न बुध्यते ॥५७॥
>
> na samprabodhitA yAvat_rUpam tAvan_na budhyate ||57||
>
> .
>

> *this very chit.Consciousness of the worlds *
>
> *seems to **come from Ur.own power*
>
> *. *
>
> *so long as it is not fully awakened *
>
> *thus long its Form is not realized*
>
> *. *

>
> ~m.57 Mind is consciousness alone. Even so it cannot move by its own
> power. Till it gets enlightened about its nature, it can not know its
> orginal state.
>
> ~vlm.57. The intellect being thus confined in the hearts of all animals in
> this world, continues in utter oblivion of its nature; until it is awakened
> of itself, either by its intuition or instruction
>
> of preceptors &c.
>
> ~sv.57 In fact, it is the infinite consciousness alone that has become all
> this: but until it awakes to its infinite nature, it does not know itself
> in self-knowledge.
>
>
>
> अत: शास्त्र-विचारेण वैराग्येण परेण च ।
>
> ata: zAstra-vicAreNa vairAgyeNa pareNa ca |
>
> निग्रहेण इन्द्रियाणाम् च बोधयेत्_कलनाम् स्वयम् ॥५८॥
>
> nigraheNa indriyANAm ca bodhayet kalanAm svayam ||58||
>
> .
>
> ata: zAstra-vicAreNa
>

> *thus with zAstra-Inquiry *
>
> vairAgyeNa pareNa ca
>
> *and total dispassion *
>
> nigraheNa indriyANAm ca – *and ungrasping senses*
>
> *let Ur.own *
>
> *kalanA.Impulse be realized*
>
> *. *

>
> ~m.58-59 . It can realize its own nature by scriptural inquiry, detachment
> and dispassion and control of senses. Otherwise it revolves in the delusion
> of this world.
>
> ~vlm.58. So it is to be wakened by means of instruction, derived from the
> Sástras and preceptors; as also by the practice of dispassionateness, and
> subjection of the organs of sense and action.
>
> ~sv.58 Hence, the mind should be awakened by means of enquiry based on
> scriptures, dispassion and control of the senses.
>
>
>
> कलना सर्व.जन्तूनाम् विज्ञानेन शमेन च । प्रबुद्धा ब्रह्मताएति भ्रमति_इतरथा
> जगत् ॥५९॥
>
> kalanA sarva.jantUnAm vijJAnena zamena ca | prabuddhA brahmatAm eti
> bhramati_itarathA jagat ||59||
>
> .
>

> kalanA sarva.jantUnAm *– the Impulse of all people *
>
> vijJAnena zamena ca *– by wise understanding and peace = *
>
> prabuddhA brahmatAm eti *– awakened goes to the state of brahman *
>
> bhramati_itarathA jagat *– otherwise it mistakes the world*
>
> *. *

>
> ~vwv.1662.y5.13.59. The understanding of all beings, awakened by Knowledge
> and tranquillity, attains to brahmanhood; otherwise, it wanders about the
> world.
>
> ~m.58-59 . It can realize its own nature by scriptural inquiry, detachment
> and dispassion and control of senses. Otherwise it revolves in the delusion
> of this world.
>
> ~vlm.59. When the minds of living beings, are roused by learning and
> self-control; they tend towards the knowledge of the Great Brahma, or else
> they rove at random about the wide world.
>
> ~sv.59 59-60 This intelligence when it is thus awakened shines as brahman
> the absolute; or else it continues to experience this finite world.
>
>
>
> व्यामोह-मदिरा-मत्ताम् लुठिताम् विषयावटे । आत्मावेदन-संसुप्ताम् कलनाएव
> बोधयेत् ॥६०॥
>
> vyAmoha-madirA-mattAm luThitAm viSayAvaTe | AtmAvedana-saMsuptAm kalanAm
> eva bodhayet ||60||
>
> .
>

> vyAmoha-madirA-mattAm *- dead.drunkenly deluded = *
>
> luThitAm *- rolling = *
>
> viSaya-avaTe *- x = *
>
> AtmAvedana-saMsuptAm *- x = *
>
> kalanAm eva bodhayet *- x. *

>
> ~m.60 One should be awakened from this sleep of Self and the fall into the
> chasm of senses.
>
> ~vlm.60. We must therefore awaken our minds, which are rolling in the pit
> of worldliness, thru the inebriety of the wine of error, and which are
> dormant to divine knowledge.
>
> ~sv.60 59-60 This intelligence when it is thus awakened shines as brahman
> the absolute; or else it continues to experience this finite world.
>
> #vyAmoha व्यामोह
>
> #luThita लुठित
>

> Ø #*avaTa* *-m.-* a hole, vacuity in the ground • a hole in a tooth • any

> depressed part of the body, a sinus. •‑• Comp. -kuccha : कच्छपः a
> tortoise in a hole • (fig.) one who has had no experience, who has seen
> nothing of the world. y1028.004 • y2018.025 •• sam sAra avaTa~vAsin,
> dweller in the saMsAra-hole, y5024.022
>

> #mad -->#*madirA* मदिर spirituous liquor, any inebriating drink, wine,

> nectar • a wagtail (esp.in the pairing season matta-khaJjana).
>
>
>
> अप्रबुद्धा यदा ह्य्_एषा न किंचिद्_sवबुध्यते ।
>
> aprabuddhA yadA hi_eSA na kiMcit_avabudhyate |
>
> संकल्प-कलना_इव_sन्तर्_दृश्यमाना_sपि असन्मयी ॥६१॥
>
> saMkalpa-kalanA_iva_anta:_dRzyamAnA_api asanmayI ||61||
>
> .
>

> a-prabuddhA yadA hi eSA *– *
>
> *for when unawakened thisn = *
>
> na kiMcit_avabudhyate *– *
>
> *not anything is understood = *
>
> saMkalpa-kalanA: iva *– *
>
> *like conceptual imaginings = *
>
> antar dRzyamAnA api a-sanmayI *– *
>
> *tho seen within is an unreal form. *

>
> ~m.61 The mind of ideas and imagination will not be aware of its original
> nature as long as it is not awakened This mental apprehension, even though
> clear, is still illusory and is only an imagination or an idea.
>
> ~sv.61 When this inner intelligence is not awakened, it does not really
> know or understand anything: and what appears to be known thru the thoughts
> is of course not the reality.
>
> ~vlm.61. As long as the mind is unawakened, it is insensible of every
> thing (in its true light); and though it perceives the visibles, yet this
> perception of them is as false as the sight of a city in our fancy.
>

> *jd.61 - अप्रबुद्धा यदा ह्य् एषा *when it is not awakened = *न किंचिद्
> अवबुध्यते *nothing at.all is understood = *संकल्प-कलना_इव *it is like an
> imagined conception* अन्तर्_दृश्यमाना *seen within *अपि_sसन्मयी *yet a
> form of the notSo. *

>
>
>
> तया परमया दृष्ट्या कलना एषा_sन्तर.स्थया ।
>
> tayA paramayA dRSTyA kalanA eSA_antara.sthayA |
>
> मञ्जरी गन्ध-शक्ति_एव पदार्थेषु विराजते ॥६२॥
>
> maJjarI gandha-zakti_eva padArtheSu virAjate ||62||
>
> .
>
> tayA paramayA dRSTyA –
>

> *by That absolute point.of.view *
>
> kalanA eSA *– *
>
> *this imagining = *
>
> antarasthayA* – *
>
> *thru its inner situation = *
>
> maJjarI *– *
>
> *a bouquet = *
>
> gandha-zakti eva *– *
>
> *only fragrance-power = *
>
> padArtheSu virAjate* – *
>
> *projects in things. *

>
> ~m.62 Objects (in this world) shine due to the apprehensions and
> understandings which abide inside as images of the Supreme perceptions.
>
> ~vlm.62. But when the mind is awakened by divine knowledge, to the sight
> of the supreme Being; it presents every thing in itself, as the inward
> fragrance of flowers pervades the outer-petals also. (i. e. The inward
> sight of God, comprehends the view of every thing in it).
>
> ~sv.62 These thoughts themselves derive their value from consciousness,
> even as a receptacle derives its scent from the incense kept in it.
>

> *jd.62 - tayA paramayA dRSTyA - *by That Supreme dRShTi.Perception = *kalanA
> eSA *– this imagining = *antarasthayA* – thru its inner situation = *maJjarI
> *– a bouquet = *gandha-zakti eva *– only fragrance-power = *padArtheSu
> virAjate* - projects in things. *
>
> #kal -> #*kalana* कलन a. (end-comp.) Causing, effecting; impelling;
> making. • *kalanam* -नम् A spot, mark; A defect, an offence, fault. •

> Taking, seizing, grasping; कलनात्सर्वभूतानां स कालः परिकीर्तितः. •
> Knowing, understanding, apprehension. •-• Karmic impulse, kalanA-karmaNi
> rate manasi_api mahAtmana: | na kazcit_atra aham, y6053.007 • employing (a
> term), avidyA_ iyam ayam jIva ity-Adi.kalanA-krama: | aprabuddha-bodhAya
> kalpito vAg-vidAm varai: y6049.017
>
>
>
> तनु: संकल्पीता या_एषा कलना_इति जगत्-त्रये ।
>
> सा हि किंचिद्_विजानाति नित्यम् ज्ञान-एक-धर्मिणी ॥६३॥
>
> tanu: saMkalpItA yA_eSA kalanA_iti jagat-traye |
>
> sA hi kiMcit_vijAnAti nityam jJAna-eka-dharmiNI ||63||
>
> .
>
> tanu: saMkalpItA yA eSA –
>

> *this body/self which is conceived = *
>
> kalanA iti –
>
> *is a karmic impulse = *
>
> jagat-traye –
>
> *in the three worlds = *
>
> sA hi kiMcid vijAnAti* – *
>
> *for he whatever understands = *
>
> nityam jJAna-eka-dharmiNI* – *
>
> *ever Wisdom-one-qualitied. *

>
> #tanu
>
> #vijAn
>
> ~m.63 These three worlds are the embodiments of such ideas and
> imaginations which itself is a reflection of a certain elementary aspect of
> that (consciousness) whose nature is Truth and Knowledge
>
> ~vlm.63 Though the intellect has the quality of knowing every thing,
> contained in all the three worlds; yet it has but a little knowledge of
> them from the paucity of its desire of knowing them. (i. e. Though the
> capacity of the intellect is unlimited, yet its knowledge is proportionate
> to its desire of gaining it).
>
> ~sv.63 On account of this borrowed intelligence thought is able to know a
> minute fragmented fraction of this cosmic consciousness.
>
> * VA small part (of Consciousness) moves in triple world as
>
> notion, and whatever this notion knows is because of its innate one
>
> Consciousness.
>
> ~AS: The cit, when formulated among the worlds as a body knows only a
> little (due to the limited concept of the body), even though it is
> eternally pure knowledge.
>
> चेतनेन जदा राम कलन-उपल-रूपिणी ।
>
> cetanena jadA rAma kalana-upala-rUpiNI |
>
> पद्मिनि_इव_आतपेन_sसौ परेण_एव प्रबोध्यते ॥६४॥
>
> padmini_iva_Atapena_asau pareNa_eva prabodhyate ||64||
>
> .
>

> cetanena* – *
>
> *thru effected feeling, rAma, *
>
> jadA* – *
>
> *inert is imagination, formed of stone *
>
> rAma* - x = *
>
> kalanA upala-rUpiNI* - x = *
>
> padminI iva *– *
>
> *like a lotus thru the heat *
>
> Atapena
>
> asau pareNa eva prabodhyate* - x. *

>
> ~m.64 This 'kalana', apprehension, which is inconsicent like a stone, is
> enlightened by consciousness like a lotus by sun.
>
> ~sv.64 The mind blossoms fully only when the light of the infinite shines
> upon it.
>
> ~vlm.64. The mind without the intellect is a dull block of stone; but it
> is opened by divine light, like the lotus-bud expanding under the light of
> the sun.
>
>
>
> यथा शिलामयी कन्या च_उदिता_sपि न नृत्यति ।
>
> yathA zilAmayI kanyA coditA_api na nRtyati |
>
> तथा_इयम् कलना देहे न किम्चिद्_sवबुध्यते ॥६५॥
>
> tathA_iyam kalanA dehe na kimcit_avabudhyate ||65||
>
> .
>

> *as a stone maiden* =
>
> *even when commanded does not dance* =
>
> tathA iyam kalanA dehe* – *
>
> *so this conceptuality* =
>
> na kiMcit avabudhyate* – *
>
> *not at all has understanding.*

>
> ~m. Just like a girl in a sculpture who cannot dance even when driven or
> provoked, these understandings and ideas can never be endowed with light by
> an ordinary embodied being.
>
> ~sv.65 Otherwise, though appearing to be intelligent, thought is unable to
> comprehend anything really, even as the granite figure of a dancer does not
> dance even when requested to do so.
>
> ~vlm.65. The imaginative mind is as devoid of understanding, as a statue
> made of marble, is unable to move about by itself.
>

> *jd.65 - yathA zilAmayI kanyA* - as a stone maiden* = coditA / ca_uditA
> api na nRtyati* - even when commanded does not dance* = tathA iyam kalanA
> dehe* - so this conceptuality* = na kiMcit avabudhyate* - not at all has
> understanding.*
>
> #cud -> #*codita‑* - caused to move quickly • driven, impelled • carried

> on (a business) • invited, directed • informed, apprised • fixed,

> appointed • *may be confused with <ca_udita>* +

>
> #avabudh ava>budh avabudhyate (fut.3. pl. <avabhotsyante>, rarely P. e.g.
> <avabudhyati>; 2. sg. <avabudhyasi>) to become sensible or aware of,
> perceive, know Caus. (impf. <avabodhayat>) to make one aware of, remind of;
> to cause to know, inform, explain: Pass. avabudhyate, to be learnt by
> (instr.)
>
>
>
> लिपिकर्म-नृपै:_युद्धम् क्व कृतम् घर्घर-आरवम् ।
>
> lipikarma-nRpai:_yuddham kva kRtam gharghara-Aravam |
>
> क्वचिन्_न चन्द्र-किरणैर्_ओषध्य: प्रतिबोधिता: ॥६६॥
>
> kvacin_na candra-kiraNai:_oSadhya: pratibodhitA: ||66||
>
> .
>

> lipikarma-nRpai: *- *
>
> *by painted kings = *
>
> yuddham kva kRtam *– *
>
> *what war is made = *
>
> gharghara-Aravam *- x = *
>
> kvacit na candra-kiraNai: *- wherever not w moonbeams = *
>
> oSadhya: pratibodhitA: *- herbs have been awakened. *

>
> ~m. Can kings in a sculpture fight, making shrill noises? Can moon-beams
> cause blossoming of flowers like lotuses?
>
> ~sv.66 Can a battle-scene painted on a canvas generate the roar of the
> fighting armies?
>
> ~vlm.66. How can the regiments drawn in painting, wage a war in a mutual
> conflict, and how can the moon-beams, make the medicinal plants emit their
> light? (i. e. As it is life that makes the armies fight, so it is the
> intellect that actuates the mind to its operations. And as the plants shine
> by night by the sun-beams, which are deposited in them during day, so
> shines the mind by means of its intellectual light).
>
>
>
> असृग्-आलिप्त-गात्रैश्_च शवै: क्व परिवल्गितम् ।
>
> क्व गीतम् मधुर-ध्वानम् वन-पाषाण-खण्डकै: ॥६७॥
>
> asRg-Alipta-gAtrai:_ca zavai: kva parivalgitam |
>
> kva gItam madhura-dhvAnam vana-pASANa-khaNDakai: ||67||
>
> .
>

> asRg-Alipta-gAtrai: ca *- x = *
>
> zavai: kva parivalgitam *- x = *
>
> kva gItam madhura-dhvAnam *- x = *
>
> vana-pASANa-khaNDakai: *- x. *

>
> *asRg-Alipta-gAtra
>
> *parivalgita
>
> *madhura-dhvAna
>
> *vana-pASANa-khaNDaka
>
> ~m.67 Can blood soaked dead warrriors thunder about? Can stones in forests
> sing sweet songs?
>
> ~vlm.67. Who has seen dead bodies besmeared with blood to run about on the
> ground, or witnessed the fragments of stones in the woods to sing in
> musical strains?
>
> ~sv.67 Can a corpse get up and run?
>
>
>
> क्व पुंसा विहितैर्_sर्कै: क्षपितम् यामिनी-तम: ।
>
> kva puMsA vihitai:_arkai: kSapitam yAminI-tama: |
>
> क्व संकल्प-मयैश्_छाया क्रियते व्योम-काननै: ॥६८॥
>
> kva saMkalpa-mayai:_chAyA kriyate vyoma-kAnanai: ||68||
>
> .
>

> kva* - x = *
>
> puMsA* - x = *
>
> vihitai: arkai: kSapitam* - x = *
>
> yAminI-tama: *- the Dark of the Moon = *
>
> kva samkalpa-mayai: *- x = *
>
> chAyA kriyate vyoma-kAnanai: *- x. *
>
> #*vihita*
>
> #*kAnana*

>
> ~m.68-69 Can suns carved in stones dispel darkness? Can imaginary sky
> gardens cause shadows? Can minds which are stone-stupid and are products of
> illusion and delusion and are mirage- like, be activated without the aid of
> consciousness?
>
> ~vlm.68. Where does the stone idol of the sun, dispel the darkness of the
> night; and where does the imaginary forest of the sky spread its shade on
> the ground?
>
> ~sv.68 Does the figure of the sun carved on a rock dispel darkness?
>
>
>
> क्व जडै:_उपल-आकारै:_मिथ्या-भ्रम-भर-उत्थितै: ।
>
> kva jaDai:_upala-AkArai:_mithyA-bhrama-bhara-utthitai: |
>
> मृग-तृष्णा.मयै:_एभि:_मनोभि: क्रियते क्रिया ॥६९॥
>
> mRga-tRSNA.mayai:_ebhi:_manobhi: kriyate kriyA ||69||
>
> .
>
> kva jaDai:_upala-AkArai: -
>

> *where/how with inert stone-forms = *
>
> mithyA.bhrama-bhara=utthitai: -
>
> *with false.delusion-bearing=happenings = *
>
> mRgatRSNA.mayai: -
>
> *with mirage-formations = *
>
> ebhi:_manobhi: kriyate kriyA –
>
> *with these Minds does Action act? *

>
> ~m.68-69 Can suns carved in stones dispel darkness? Can imaginary sky
> gardens cause shadows? Can minds which are stone-stupid and are products of
> illusion and delusion and are mirage- like, be activated without the aid of
> consciousness?
>
> ~vlm.69. Of what good are the efforts of men, who are as ignorant as
> blocks of stones, and are led by their error in many ways; except it be to
> endanger themselves by the mirage of their minds? (The exertions of the
> ignorant are as vain as the labour of a Sisyphus).
>
> ~sv.69 Similarly, what can the inert mind do?
>

> *jd.69 - kva jaDai:_upala-AkArai: - *where/how with inert stone-forms = *mithyA.bhrama-bhara=utthitai:
> - *with false.delusion-bearing=happenings = *mRgatRSNA.mayai: - *with
> mirage-formations = *ebhi:_manobhi: kriyate kriyA - *with these Minds
> does Action act? *

>
>
>
> यथा_आपते क्षते स्फारे मृगतृष्ण-तरङ्गिनी ।
>
> yathA_Apate kSate sphAre mRgatRSNa-taraGginI |
>
> कलना तद्.वद्_एव_इयम् स्फुरत्य्_आत्मनि सत्य्_sलम् ॥७०॥
>
> kalanA tad.vat_eva_iyam sphurati_Atmani sati_alam ||70||
>
> .
>

> yathA Apate kSate sphAre *- x = *
>
> mRgatRSNa-taraGginI *- x = *
>
> kalanA tad.vad eva iyam *- x = *
>
> sphuraty Atmani saty alam *- x. *

>
> #sphAra
>
> #kalanA
>
> *sphurati
>
> ~m.70 Just like mirages which are caused by hot sun, ideas and
> apprehensions sparkle in the Self,
>
> ~sv.70 Even as the mirage appears to be flowing water only when the sun
> shines, the mind appears to be intelligent and active only because of the
> inner light of consciousness.
>
> ~vlm.70. It is the imagination that displays the non-existent as existent
> in the soul, as it is the sun-beams, which exhibit the limpid main in the
> mazy sands.
>
>
>
> यद्_एतत्_पण्डितम् नाम तन्.मनो_sधिगतम् शठै: ।
>
> yat_etat_paNDitam nAma tan.mana:_adhigatam zaThai: |
>
> मरुताम् विद्धि ताम् शक्तिsन्त: प्राण.शरीरिणीम् ॥७१॥
>
> marutAm viddhi tAm zaktim anta: prANa.zarIriNIm ||71||
>
> .
>

> yat etat paNDitam nAma *– whatever is called scholarly *
>
> tan.manas adhigatam zaThai: *- x = *
>
> marutAm viddhi tAm zaktim *- x = *
>
> anta: prANazarIriNIm *- x. *

>
> #paNDita
>
> #zaTha
>
> #prANazarIrin
>
> ~m.71 Such sparklings and vibrations have been perversely attributed and
> assumed to be from mind by perverse people. Know that the energy prevailing
> inside (a body) is that of vital body (of pranic airs)
>
> ~sv.71 Ignorant people misconstrue the movement of life-force to be the
> mind: but in fact it is nothing more than the prana or life-force.
>
> ~vlm.71. It is the moving principle in the body, which the sophists
> designate as the mind; but know it as a mere force of the winds, like the
> vital breath of living beings.
>
> ~sv.72 But, in the case of those whose intelligence is not fragmented or
> conditioned by thoughts, it is surely the radiance of the supreme being or
> self.
>
> ~vlm.72. Those whose self-consciousness is not disturbed, by the currents
> of their passions and desires; have their spiritual souls like an
> unperturbed stream (of psychic fluid).
>
>
>
> येषाम् संविद्-अन्.आक्रान्ता सम्कल्प-लव-निश्चयै: ।
>
> yeSAm saMvid-an.AkrAntA samkalpa-lava-nizcayai: |
>
> अन्.आक्षिप्त-रस-आकारा प्रभा_एषा पारमात्मिकी ॥७२॥
>
> an.AkSipta-rasa-AkArA prabhA_eSA pAramAtmikI ||72||
>
> .
>

> yeSAm* - x = *
>
> saMvid-an.AkrAntA* - x = *
>
> samkalpa-lava-nizcayai: *- x = *
>
> an.AkSipta-rasa-AkArA prabhA_eSA pAramAtmikI* - x. *

>
> ~m.72 Such resolves which are not fully endowed/seized with understanding
> and are with very little of 'sankalpa' are the glowings or flashes of the
> Supreme the flawless essence, the 'rasa'
>
> ~vlm.72. Those whose self-consciousness is not disturbed, by the currents
> of their passions and desires; have their spiritual souls like an
> unperturbed stream (of psychic fluid).
>
> ~sv.72 But, in the case of those whose intelligence is not fragmented or
> conditioned by thoughts, it is surely the radiance of the supreme being or
> self.
>
>
>
> अयम् सो_sहइदम् तन्_म इति या कलना_आविला ।
>
> ayam sa:_aham idam tan_ma iti yA kalanA_AvilA |
>
> प्राण_आत्म-तत्त्वयोस्_तस्या: संज्ञा जीवा_इति कथ्यते ॥७३॥
>
> prANa_Atma-tattvayo:_tasyA: saMjJA jIvA_iti kathyate ||73||
>
> .
>

> *"I am this this; this that is mine,"*
>
> *it's such confused imagining*
>
> *of prANa- and Self-Thatnesses*
>
> *that defines the Living jIva*
>
> *.*

>
> ~sv.73 The Self of the vital (prana) is agitated by feelings like 'I am
> this body; all this is mine', The, symbolic name / appelation of such
> pranic Self is 'jIva'.
>
> ~vlm.73. But when this pure consciousness is befouled by the false fancies
> of this and that, and that this is I and that is mine; then the soul and
> the vital principle, are both taken together to form a living being.
>
> ~sv.73 The intelligence that identifies itself with certain movements of
> life-force in the self (by entertaining notions of 'this am I', 'this is
> mine') is known as the jiva or the living soul.
>

> ayam sa: aham* - "This this am I = *idam tan me iti* - this that is mine"
> = *yA kalanAvilA* - such conceptual pollution = *prANa=Atma-tattvayo:
> tasyA:* - of the prANa- and Self-Thatnesses = *saMjJA "jIvA" iti kathyate*
> - is the definition/nature of the Living.jIva.*

> *no Mind at.all and no Mentality*
>
> *—**not even this Thought**—*
>
> *no Embodiment is here*
>
> *(not in the higher sense)*
>
> *only sva.AtmA Ur.own-Self is yours here always*
>
> *.*

>
> ~m.75 For, in the Supreme there is neither body, nor mind, nor intellect.
> All is Self only, always and ever.
>
> ~vlm.75. There is no mind nor understanding, no thinking principle, nor
> the body in reality; there is the only reality of the One universal spirit,
> which is ever existent everywhere. (So says
>
> the Sruti:--All else are but transitory creations of imagination, and so
> pass into nothing).
>
> ~sv.75 In truth, there is no mind, no intelligence, no embodied being: the
> self alone exists at all times.
>
> #manas -n.- manas.Mind, a self-referential collective noun denoting the
> self-containing set that consists of {manas, buddhi.Intellect,
> citta.Affection, ahaMkAra."I"dentity} • manas cit-saMvittyA ucyate jIva:
> saMkalpAt sa mana:_ bhavet | buddhiz cittam ahaMkAra:_ mAyA ity-Ady
> abhidham tata: y3067.021
>

> #mati: -n.- intelligence, judgement; mentation • *‑f.‑* conviction,

> belief +
>
> manas na-u no manas.Mind at-all the self-containing set {manas, buddhi
> Intellect, citta Affection, ahaMkAra Egoity} na matir no Mati mentality
> mental organ, brain na api dhIr eSA not even this Dhi Thought na zarIrakam
> no Embodiment asti iha is here paramArthena in the higher sense svAtmA eva
> iha asti sarvadA the ownSelf is here always.
>
>
>
>
>
>
>
> आत्मा_एव_इदम् जगत्_सर्वआत्मा काल-क्रमस्_तथा ।
>
> स च आकाशाद्_sच्छतरो न अस्ति इव अस्त्य्_एव च अमल: ॥७६॥
>
> AtmA_eva_idam jagat sarvam AtmA kAla-krama:_tathA |
>
> sa ca AkAzAt_acchataro na asti iva asti_eva ca amala: ||
>
> 76||.
>

> AtmA eva idam jagat sarvam *– self alone is this whole world = *
>
> AtmA kAla-krama: *– self the course of time = *
>
> tathA sa: ca *– and thus it is = *
>
> AkAzAt acchatara: *- clearer than Space = *
>
> na asti iva *– as.if is were not = *
>
> asti eva ca amala: *- and it is quite immaculate. *
>
> *jd.76 - AtmA eva idam jagat sarvam *– self alone is this whole world = *AtmA
> kAla-krama: *– self the course of time = *tathA sa: ca *– and thus it is
> = *AkAzAt acchatara: *- clearer than Space = *na asti iva *– as.if is
> were not = *asti eva ca amala: *- and it is quite immaculate. *

>
> ~m.76 All this here is Self and self alone. Time and its course is Self.
> It appears to be 'not' though existing since it is subtler than the subtle
> space.
>
> ~sv.76 The self alone is the world; the self alone is time and also the
> evolutionary process. Because it is extremely subtle it seems not to exist,
> though it exists.
>
> ~vlm.76. It is the soul, which is all this world, it is time and all its
> fluctuations, it is more transparent than the atmosphere, and it is clear
> as it is nothing at all.
>
>
>
> अच्छत्वाद्_sसद्-आभास: संविद्-रूपतया तु सत् ।
>
> आत्मा सर्व.पद-अतीत: स्व.अनुभूत्या_sनुभूयते ॥७७॥
>
> acchatvAt_asat-AbhAsa: saMvit-rUpatayA tu sat |
>
> AtmA sarva.pada-atIta: sva.anubhUtyA_anubhUyate ||77||
>
> .
>

> acchatvAd *– from clearness = *
>
> asad-AbhAsa: *- unreal projection = *
>
> saMvid-rUpatayA tu sat *– by a form of awareness yet being = *
>
> AtmA sarva.pada-atIta: *- a self beyond all states = *
>
> sva.anubhUtyA_anubhUyate *– by your own experience it is experienced. *

>
> ~sv.77 While appearing to be a reflection or appearance, it is also
> realised to be the truth: but the self is beyond all these descriptions and
> its truth can only be experienced directly in self-knowledge.
>
> ~m.77 Because of pure transparency, the Self resembles unreality (as if
> not existing). However because of it being the form of truth, it is real
> and existing. Self is beyond everything, beyond time. It can be experienced
> (only) by self- eperience.
>
> ~vlm.77. It is not always apparent, owing to its transparency; yet it is
> ever existent, owing to our consciousness of it. The spirit is beyond all
> things, and is perceived by our inward perception of it.
>

> *jd.77 - acchatvAd *– from clearness = *asad-AbhAsa: *- unreal projection
> = *saMvid-rUpatayA tu sat *– by a form of awareness yet being = *AtmA
> sarva.pada-atIta: *- a self beyond all states = *sva.anubhUtyA_anubhUyate *–
> by your own experience it is experienced. *

>
>
>
> मनस्_तत्र परिक्षीणम् यत्र संवित्-परात्मन: ।
>
> mana:_tatra parikSINam yatra saMvit-parAtmana: |
>
> अन्धकार-क्षयस्_तत्र यत्र_आलोक: प्रवर्तते ॥७८॥
>
> andhakAra-kSaya:_tatra yatra_Aloka: pravartate ||78||
>
> .
>

> manas tatra *– Mind there = *
>
> parikSINam yatra *– worn.away where = *
>
> saMvit-parAtmana: *- x = *
>
> andhakAra-kSayas *- x = *
>
> tatra yatra_Aloka: pravartate *- x. *

>
> ~m. Where Self is acquired (realized), mind dissolves. Where sun is, there
> can be no darkness.
>
> ~sv.78 When the inner light begins to shine, the mind ceases to be even as
> when there is light, darkness vanishes.
>
> ~vlm.78. The mind vanishes into nothing, before our consciousness of the
> Supreme Soul; just as darkness is dispelled from that place, where the
> sunshine is present.
>
>
>
> यत्र आत्म-संविद:_sच्छाया: संकल्प-उत्थतया मता: ।
>
> yatra Atma-saMvida:_acchAyA: saMkalpa-utthatayA matA: |
>
> तत्र_आत्मन: विस्मरणम् स्मरणम् चित्त-जन्मन: ॥७९॥
>
> tatra_Atmana: vismaraNam smaraNam citta-janmana: ||79||
>
> .
>

> yatra Atma-saMvida:_acchAyA: - *x* =
>
> saMkalpa-utthatayA matA: *- x + *
>
> tatra - *there* =
>
> Atmana: vismaraNam - *forgetfulness of Self* =
>
> smaraNam citta-janmana: *- remembrance of what is born of Affective mind.
> *

>
> ~m.79 Where Self-knowledge goes under cover/goes into a shadow, and
> various thoughts, ideas and considerations arise due to will and volition
> (of mind), there Self is forgotten and mind comes to the fore (only those
> mental formations are noticed).
>
> ~vlm.79. When the transparent and self-conscious soul, raises other
> figures of its own will; then the presence of the soul is forgotten, and
> hid under the grosser creations of the mind.
>
> ~sv.79 On the other hand, when consciousness is objectified in an effort
> to experience the objects of the senses, the self is forgotten, as it were,
> and there arise thoughts concerning the creatures of the mind.
>
>
>
> परस्य पुंस: संकल्प-मयत्वम् चित्तउच्यते ।
>
> parasya puMsa: saMkalpa-mayatvam cittam ucyate |
>
> अचित्तत्वsसंकल्पान्_मोक्षस्_तेन_sभिजायते ॥८०॥
>
> acittatvam asaMkalpAn_mokSa:_tena_abhijAyate ||80||
>
> .
>
> parasya puMsa: saMkalpa-mayatvam cittam ucyate
>
> acittatvam asaMkalpAn_mokSa:_tena_abhijAyate
>

> *the process of conceptual *
>
> *construction of the supreme person *
>
> *is known as "chitta Affection". *
>
> *When the Affection is absent, *
>
> *Conception then is absent too; *
>
> *and thereby Freedom is attained. *parasya puMsa:
>
> *Of the perfect person*
>
> saMkalpa-maya-tvam
>
> *the construction of Concepts*
>
> "cittam" ucyate
>
> *is called "chitta Affection" affective mind -*
>
> a=citta-tvam asaMkalpAn
>
> *from absence of Affection there is absence of Conception*
>
> mokSa: tena abhijAyate
>
> *and thereby Moksha Freedom is attained.*

>
> ~vwv.452/80a / y3004.42. That is called the mind which is the conceiving
> (or imagining) of objects. The nature, consisting of imagination, of (or
> assumed by) the Supreme Self is described as the mind.
>
> ~vwv.1617. The state consisting of imagination (or desire) of the Supreme
> Self is called the Mind. On account of the absence of imagination (or
> desire), there arises the state of no-mind (or absence of thought).
> Liberation arises from that.
>
> ~m.80 Mind is the Will content of the Supreme. Lack of will and volition
> implies lack of mind. And from such a state of absence of mind, liberation
> is achieved.
>
> ~vlm.80. The Volitive faculty of the Supreme Spirit, is denominated the
> mind; but it is unmindedness and want of volition on our part, which
> produces our liberation. (i. e. our submission to the Divine Will, sets us
> free from all liability, as it is said in the Common prayer: "Let your will
> (and not mine) be done").
>
> ~sv.80 A thought arising in the supreme being is known as individual
> consciousness; when this consciousness is freed from thought and
> individuation, there is liberation.
>
>
>
> एतावत्_चेतस: जन्म बीजम् संसार-भूतये ।
>
> etAvat_cetasa: janma bIjam saMsAra-bhUtaye |
>
> संकल्प-उन्मुखताम् यात: संविद: वा किल_आत्मन: ॥८१॥
>
> saMkalpa-unmukhatAm yAta: saMvida: vA kila_Atmana: ||81||
>
> .
>
> etAvat
>

> *to this extent*
>
> cetasa: janma -*the birth of cetas.Awareness*
>
> bIjam saMsAra-bhUtaye -*is the seed od the e xistence of samsAra,*
>
> saMkalpa-unmukhatAm -*the unfolding of a concept,*

>
> yAta: saMvida: vA kila Atmana:
>
>

> *the coming of Awareness or indeed Self. *~m.81 Inclination towards will

> and volition generates relative character in the Self. This is at the root
> of mind and all that is the mutable world.
>
> ~vlm.81. Such is the origin of the mind which is the root of creation; it
> is the faculty of the volition of the principle of our consciousness,
> otherwise called the soul. (The mind is the volitive faculty of the Spirit,
> see 80).
>
> ~sv.81 The seed or the sole cause for this world-appearance is but the
> arising of a thought in the infinite consciousness, which gave rise to the
> limited finite individual consciousness.
>
>
>
> निर्विकल्पाच्_चित: सत्ता संकल्प-अङ्क-कलङ्किता ।
>
> nirvikalpAt_cita: sattA saMkalpa-aGka-kalaGkitA |
>
> कलना_इत्य्_उच्यते तेन पुंस्त्व.वद्_बुध्यते मन: ॥८२॥
>
> kalanA_iti_ucyate tena puMstva.vat_budhyate mana: ||82||
>
> .
>

> nirvikalpAt cita: sattA - *x* =
>
> saMkalpa-aGka-kalaGkitA *- x + *
>
> kalanA iti ucyate tena - *x* =
>
> puMstvavat budhyate mana: - *x*.

>
> *AB. ... nirvikalpAt pracyuteti zeSa: ||
>
> #kalaGkita
>
> #kalanA
>
> #puMstva
>
> ~m.82 When the changeless Consciousness is tainted by will and volition,
> it is called 'kalana', a put-on of apprehensions and understandings. And
> thru that a power of virile procreative power, that is mind, sprouts up.
>
> ~vlm.82. The intellectual essence being defiled by its desires, after
> falling from its state of indifference; becomes the principle of production
> or producing the desired objects. (This is called the mind or the creative
> power, and is represented as the first male or the agent of procreation).
>
> ~sv.82 When consciousness thus moved away from its utterly quiescent state
> and became tainted, as it were, from thought, the thinking faculty arose
> and, with it, the mind thought of the universe.
>
>
>
> प्राण-शक्तौ निरुद्धायाम् मनो राम विलीयते ।
>
> prANa-zaktau niruddhAyAm mana:_ rAma vilIyate |
>
> द्रव्यच्_छाया_sनु तद्_द्रव्यम् प्रान-रूपम् हि मानसम् ॥८३॥
>
> dravyat_chAyA_anu tat_dravyam prAna-rUpam hi mAnasam ||83||
>
> prANa-zaktau niruddhAyAm
>

> *When the prANa-power is controlled *
>
> mana:_ rAma vilIyate
>
> *Mind, rAma, subsides *
>
> dravyat chAyA_anu tad-dravyam - *x* =
>
> prAna-rUpam hi mAnasam - *x*.

>
> ~vwv.1820.y5.13.83. rAma! When the (movment of the) vital energy is
> checked, the mind is dissolved as the reflected image of an object
> (vanishes) with that object. The mind is indeed of the nature of #prANa.
>
> ~m.83 O rAma, when 'pranasakti' the power of vital airs is controlled,
> mind dissolves. Mind is a form of the vital ai:_(prANa). The shadow of a
> material object follows the object.
>
> ~vlm.83. The mind becomes extinct, by loss of the vital power; as the
> shadow of a thing disappears, by removal of the substance. (This passage
> establishes the extinction of the mind, with all its passions, feelings and
> thoughts upon the death of a man).
>
> ~sv.83 O rAma, by the control of the life-force the mind is also
> restrained: even as the shadow ceases when the substance is removed, the
> mind ceases when the life-force is restrained.
>
>
>
> देश-अन्तर-अनुभवनम् प्राणो वेत्ति हृदि स्थितम् ।
>
> deza-antara-anubhavanam prANa:_ vetti hRdi sthitam |
>
> स्पन्द-वेदनतो यत्.तन् मन इत्य्_sभिधीयते ॥८४॥
>
> spanda-vedanata:_ yat.tat_ mana_ iti_abhidhIyate ||84||
>
> .
>

> deza-antara-anubhavanam *– experience within the body *
>
> prANa: vetti hRdi sthitam *– prAna knows as situate in the heart *
>
> spanda-vedanata: yat.tat *- x = *
>
> manas iti abhidhIyate *- Mind is thus defined. *

>
> #anubhavana anu-bhavana, 'after-becoming' experiencing;
> dezAntara-anubhavanam prANo vetti hRdi sthitam, y5013.084 -¶jd -•
>
> #spanda-vedana
>
> #manas
>
> ~m.84 The experience about an object which is far away cannot be obtained
> without a vibration in one's heart. Such a vibration is called mind.
>
> ~sv.84 It is because of the movement of the life-force that one remembers
> the experiences one had elsewhere; it is known as mind because it thus
> experiences movements of life-force.
>
> ~vlm.84. The living body perceives in its heart, the notion of a distant
> place which exists in the mind, and this proves the identity of the vital
> breath and the thinking mind. (Again the communication of the passions and
> feelings between the heart and mind, proves them to be the same thing).
> (Hence the word anta:-kArana or inward sense, is applied both to the heart
> as well as mind).
>
>
>
> वैराग्यात्_कारण-अभ्यासाद्_युक्तितो व्यसन-क्षयात् ।
>
> vairAgyAt kAraNa-abhyAsAt_yuktita:_ vyasana-kSayAt |
>
> परमार्थ-अवबोधाच्_च रोध्यन्ते प्राण-वायव: ॥८५॥
>
> paramArtha-avabodhAt_ca rodhyante prANa-vAyava: ||85||
>
> .
>

> vairAgyAt - *by dispassion = *
>
> kAraNa-abhyAsAt *- x = *
>
> yuktita: vyasana-kSayAt *- x = *
>
> paramArtha-avabodhAt ca *- x = *
>
> rodhyante prANa-vAyava: - *the prANa-winds are controlled. *

> *the capacity of millstones is see/known = *
>
> kadAcic calana-edhasAm –
>
> *whenever in the heat of its operation = *
>
> na punar manasAm asti –
>
> *but there is not of Minds*
>
> zakti: -
>
> *a.Power*
>
> spanda-avabodhane
>
> *when spanda Vibration is understood/realized.*

>
> ~m.86 It is possible that a stone manifests energy and sometimes even an
> ability to move. But mind will not have any vitality and power when its
> nature of vibration is realized.
>
> ~vlm.86. The stone has the capability of mobility, and the fuel of
> inflammability; but the vital breath and mind, have not their powers of
> vibration or thinking; (without the force of the intellect and the spirit).
>
> ~sv.86 It is possible for the mind to assume the existence of intelligence
> in a stone. But the mind does not possess the least intelligence.
>
> *AB. ... || dRSada: zilAyA api ... ||
>

> #dRR*? -> #*dRSad **-f.-* a rock or stone, esp. the lower of two
> millstones. -> #*dRSada* . °षद् in °दो*लूखल n. sg. millstone and mortar
> Hariv. 6509.
>
> #*edhas* *-n.-* happiness, prosperity, MBh.; • fuel, AV,Mn.

>
>
>
> स्पन्द: प्राण-मरुच्-छक्तिश्_चलद्_रूपा_एव सा जडा ।
>
> spanda: prANa-marut-zakti:_calat_rUpA_eva sA jaDA |
>
> चिच्-छक्ति: स्वात्मन: स्वच्छा सर्वदा सर्वगा_एव सा ॥८७॥
>
> cit-zakti: svAtmana: svacchA sarvadA sarvagA_eva sA ||87||
>
> .
>

> *spanda Vibration-*
>
> *the prANa-Air.power-*
>
> *moving, though inert in form-*
>
> *is the chit-Consciousness.power of the ownSelf. *
>
> *And it is clear, pure, everywhen, everywhere. *
>
> spanda:
>
> *spanda Vibration *

>
> prANa-marut.zakti: the prANa-Air.power
>
> calad moving
>
> rUpA eva sA jaDA though of inert form
>
> cit-zakti: is the chit-Consciousness.power
>
> svAtmana: of the ownSelf.
>
> svacchA Clear/pure
>
> sarvadA everywhen
>
> sarvagA eva sA
>

> *everywhere indeed is that power. *

>
> ~vlm.87. The breath of life is inert by itself, and its pulsation is the
> effect and composed of the surrounding air; so the action of the mind, is
> owing to the force of the intellect; whose pellucidity pervades all nature.
>
> ~m.87 The energy of vital airs is in its vibration. In spite of such
> vibratory movement vital airs are inconscient. The consciousness -energy of
> one's self is pure. It is always so and is so in all things.
>
> ~sv.87 Movement belongs to the life-force which is inert: intelligence or
> the power of consciousness belongs to the self which is pure and eternally
> omnipresent.
>
>
>
> चिच्-छक्ते: स्पन्द-शक्तेश्_च संबन्ध: कल्प्यते मन: ।
>
> cit-zakte: spanda-zakte:_ca sambandha: kalpyate mana: |
>
> मिथ्या_एव तत्_समुत्पन्नम् मिथ्या ज्ञानम् तद्_उच्यते ॥८८॥
>
> mithyA_eva tat samutpannam mithyA jJAnam tat_ucyate ||88||
>
> .
>

> *the conjunction of the chit-Power and spanda-Power conceives the Mind. *
>
> *when that conceit arises falsely, it is mistaken Wisdom. *cit-zakte:
>
> *of the chit-Power *

>
> spanda-zaktez ca and Spanda-Power
>
> sambandha: the conjunction/association
>
> kalpyate mana: the manas.Mind is conceived.
>
> mithyA eva tat samutpannam When that is arisen falsely
>
> mithyA jJAnam tad ucyate
>

> *that as known as false Wisdom/Knowledge.*

>
> ~m.88 Mind invents a relationship between its vibratory power and
> consciousness energy / power. This is (mere) illusion. The knowledge born
> out of such illusion is called false knowledge.
>
> ~vlm.88. It is the union of the intellectual and vibrating powers, which
> is thought to constitute the mind. Its production is as false, as the
> falsity of its knowledge. (All mental phenomena are erroneous).
>
> ~vwv.1408 The association of the power of consciousness and the power of
> movement is brought about as the mind. It has arisen only falsely. It is
> called knowledge falsely.
>
> ~sv.88 It is the mind that fancies a relationship between these two
> factors: but such fancy is false and hence all knowledge that arises from
> this false relationship is also false.
>
>
>
> एषा ह्य्_sविद्या कथिता माया_एषा सा निगद्यते ।
>
> eSA hi_avidyA kathitA mAyA_eSA sA nigadyate |
>
> परएतत्_तद्_s.ज्ञानम् संसार-आदि=विष-प्रदम् ॥८९॥
>
> param etat_tat_a.jJAnam saMsAra-Adi=viSa-pradam ||89||
>
> .
>
> eSA hi avidyA kathitA –
>

> *this is what is called AvidyA Ignorance/unKnowing = *
>
> mAyA eSA sA nigadyate –
>
> *this is what is described as mAyA Illusion = *
>
> param etat tad ajJAnam *– *
>
> *this is absolutely That-Nescience = *
>
> saMsAra.Adi=viSa-pradam *– *
>
> *that offers samsAric poison. *

>
> ~vwv.1409.y5.13. This (power) alone is described as #avidyA (or
> Nescience). This very (power) is declared as #mAyA or Illusion. This is the
> highest Ignorance producing the poison of the world and the like.
>
> ~sv.89 This is known as ignorance, as Maya or cosmic illusion, which gives
> rise to the dreadful poison known as world-appearance.
>
> ~vlm.89. The mental power is called error and illusion also, and these in
> ignorance of the Supreme Brahma, produce the knowledge of this poisonous
> world: (which springs from illusion of the mind).
>
> ~m.89 Such false knowledge is known as ignorance. Plainly it is 'maya'
> (deception). Such intense ignorance yields the poison of this mutable
> world.
>
>
>
> चिच्-छक्ते: स्पन्द-शक्तेश्_च सङ्गे संकल्प-कल्पनम् ।
>
> cit-zakte: spanda-zakte:_ca saGge saMkalpa-kalpanam |
>
> न कृतम् चेत्_परिश्रीणास्_तद्_इमा भव-भीतय: ॥९०॥
>
> na kRtam cet_parizrINA:_tat_imA bhava-bhItaya: ||90||
>
> .
>

> cit-zakte: *- of the power of Consciousness = *
>
> spanda-zakte: ca *- x = *
>
> saGge saMkalpa-kalpanam *- x = *
>
> na kRtam cet parizrINA: *- x = *
>
> tat_imA bhava-bhItaya: *- x. *

>
> ~m.90 The association of vibratory power with consciousness-power is a
> concoction of mental fabrication and determination. If such a concoction
> disappears, then with that the fears of and about this world decline and
> disappear.
>
> ~vlm.90. The powers of the intellect and vibration, combined with those of
> imagination and volition which constitute the mind, are productive of all
> worldly evils, unless they are weakened and kept under restraint.
>
> ~sv.90 This relationship between the life-force and consciousness is
> imaginary; if it is not so imagined, there can be no world-appearance!
>
>
>
> वायुत: स्पन्द-शक्तिर्या सा चिता चेत्यते तदा ।
>
> vAyuta: spanda-zaktir_yA sA citA cetyate tadA |
>
> स-चेत्या चित्त-दैव-अन्त: संकल्पाद्_याति चित्तताम् ॥९१॥
>
> sa-cetyA citta-daiva-anta: saMkalpAt_yAti cittatAm ||91||
>
> .
>

> vAyuta: spanda-zaktir_yA - *x* =
>
> sA citA cetyate tadA *- x = *
>
> sa-cetyA citta-daiva-anta: - *x* =
>
> saMkalpAt_yAti cittatAm *- x. *

>
> > vAyor iti vAyuta: | ... < Comm. ¶
>
> yA What is
>
> spanda-zakti: the vibrational force
>
> ~m.91 When the vibrations of ai:_get energised by consciousness, then that
> energised thing is mind (chitta). When internal will and volitions arrive
> into that mind, then it acquires the (full) character of mind (Cittatva)
>
> ~vlm.91. When the intellect thinks on or has the perception by the
> pulsation caused by the air. The wind of breath gives pulsation to the
> intellect, and causes its power of intellection; and this intellectual
> power gives rise to all the thoughts and desires of the mind.
>
> ~sv.91 The life-force, by its association with consciousness becomes
> conscious and experiences the world as its object.
>
>
>
> चित्तता_एषा चितो मिथ्या कल्पिता बाल-यक्षवत् ।
>
> cittatA_eSA cito mithyA kalpitA bAla-yakSavat |
>
> अखण्ड-मण्डल-आकार-स्पन्द-रूपा चिद्_एव यत् ॥९२॥
>
> akhaNDa-maNDala-AkAra-spanda-rUpA cit_eva yat ||92||
>
> .
>

> cittatA eSA *– *
>
> *the state of chitta.Affection is = *
>
> cita: mithyA kalpitA *– *
>
> *the false design of Consciousness = *
>
> bAla-yakSa-vat *– *
>
> *like the boy & yakSha.Monster = *
>
> akhaNDa-maNDala-AkAra-spanda-rUpA *- *
>
> *an unbroken*-maNDala-AkAra-*spanda*-*form = *
>
> cit eva yat *- which is only Consciousness. *

>
> ~m.92 This 'Cittatva' is, in fact, a delusory design like the 'yaksa' of a
> child's imagination. However, the tremor-form as the vast seamless
> universe, is consciousness only.
>
> ~vlm.92. The percussive intellect which extends over the undivided sphere
> of the universe, is verily the thinking power, the mind is a false
> imagination like the ghost of infants.
>
> ~sv.92 But all this is as unreal as the experience of a ghost by a child:
>
>
>
> सा_एषा चित्ता तद्_sन्येन केन संबाध्यते किल ।
>
> sA_eSA cittA tat_anyena kena sambAdhyate kila |
>
> अखण्ड-शक्तेर्_इन्द्रस्य केन स्यात्_सह संगर: ॥९३॥
>
> akhaNDa-zakte:_indrasya kena syAt saha saMgara: ||93||
>
> .
>

> sA eSA cittA *– that this affected = *
>
> tad anyena kena sambAdhyate kila *- x = *
>
> akhaNDa-zakte: indrasya *- x = *
>
> kena syAt saha saMgara: *- x. *

>
> ~m.93 By what and by whom can this mind stuff be crowded out? Who can
> battle the immense power of Indra?
>
> ~sv. the movement within the infinite consciousness alone is the truth.
> Can this infinite consciousness be affected by any finite factor? In other
> words, can an inferior entity overwhelm a superior one?
>
> ~vlm.93. The intellect is the power of intellection, which cannot be
> intercepted by any thing else, like the mind any where; as there is no
> power to rise in contest against the almighty Indra. (The Intellect or chit
> being the Divine mind).
>
>
>
> अत: संबन्धिनो_s-भावात्_सम्बन्धो_sत्र न विद्यते ।
>
> ata: sambandhina:_a-bhAvAt sambandha:_atra na vidyate |
>
> संबन्धेन विना कस्य सिद्धम् तत्.कीदृशम् मन: ॥९४॥
>
> sambandhena vinA kasya siddham tat.kIdRzam mana: ||94||
>
> .
>

> ata: sambandhina: a-bhAvAt *- x = *
>
> sambandha: atra na vidyate *– *
>
> *no connexion is known to be here = *
>
> sambandhena vinA *– *
>
> *without connexion = *
>
> kasya siddham tat.kIdRzam mana: *- x. *

>
> ~vlm.94. Thus their being no relation between intellection and the mind,
> it is wrong to attribute the mind with the power of thinking, which is not
> related with it.
>
> ~m.94 When a relationship does not exist, then a relationship cannot be
> manifest or be visible. When relationship does not exist, how can something
> like mind arise?
>
> ~sv. the movement within the infinite consciousness alone is the truth.
> Can this infinite consciousness be affected by any finite factor? In other
> words, can an inferior entity overwhelm a superior one?
>
>
>
> चित्-स्पन्दयोर्_एकतायाम् किम् नाम मन उच्यते ।
>
> cit-spandayo:_ekatAyAm kim nAma mana ucyate |
>
> का सेना हय-मातङ्ग-सङ्ग-संघट्टनम् विना ॥९५॥
>
> kA senA haya-mAtaGga-saGga-saMghaTTanam vinA ||95||
>
> .
>
> cit-spandayo: ekatAyAm –
>

> *in the unity of Consciousness and its vibration = *
>
> kim nAma mana ucyate –
>
> *what is manas.Mind called? = *
>
> kA senA –
>
> *what army is = *
>
> haya-mAtaGga-saGga-saMghaTTanam vinA - *without ...*
>
> *thm horse-elephant-*saGga-saMghaTTana.
>
> #*cit* cit-spandayo:_ekatAyAm kim nAma mana ucyate | kA senA
> haya-mAtaGga-saGga-saMghaTTanam vinA ||_y5013.095.
>
> #*spanda* cit-spandayo:_ekatAyAm kim nAma mana ucyate | kA senA
> haya-mAtaGga-saGga-saMghaTTanam vinA ||_y5013.095.
>
> #*manas* cit-spandayo:_ekatAyAm kim nAma mana ucyate | kA senA

> *don't let the Mind conceive its vain and useless thoughts, dear boy!
> manas *
>
> *Mind is a gathering of falsity. Ultimately, it's not here. *
>
> mudhA - *in vain = *
>
> mA evam *manas - *let not thus manas.Mind = *
>
> anarthAya - *to no purpose = *
>
> *saMkalpaya - *conceptualize = *
>
> anagha - *o sinless one = *
>
> manas mithyA-samuditam - *Mind is a gathering of falsity = *
>
> na asti_atra paramArthata: - *in the higher sense, it is not here. *

>
> ~m.97 O sinless one, the concept of mind is wasteful, purposeless and
> calamitous. It is a product of delusion. It does not exist from the point
> of view of the Supreme truth.
>
> ~vlm.97. It is in vain and to no purpose, that they imagine the being of
> the mind. It is proved to be an unreality and having no substantiality of
> its own.
>
> ~sv. the movement within the infinite consciousness alone is the truth.
> Can this infinite consciousness be affected by any finite factor? In other
> words, can an inferior entity overwhelm a superior one?
>
>
>
> मा त्वsन्त: क्वचित्_किम्.चित्_संकल्पय महामते ।
>
> mA tvam anta: kvacit kim.cit saMkalpaya mahAmate |
>
> मन: संकल्पकम् राम यस्मान्_न_sस्ति_इह कुत्र.चित् ॥९८॥
>
> mana: saMkalpakam rAma yasmAn na_asti_iha kutra.cit ||98||
>
> .
>

> *do not within you anywhen = *kim.cit saMkalpaya –
>
> *conceive anything = *mahAmate –
>
> *great thinker = *mana: saMkalpakam –
>
> *Mind is a thing conceived, rAma, = *yasmAn –
>
> *for which reason = *na_asti_iha - *it is not here = *kutra.cit -
> *anywhere.*

>
> ~m.98 Do not, O one of mighty intelligence, conceive this mind even a
> trifle at any time. Mind is full of wills and volitions, O rAma. It does
> not exist anywhere.
>
> ~sv.98 Hence, O rAma, in truth there is no mind or finite consciousness:
> when this truth is clearly understood, that which was falsely imagined as
> the mind comes to an end.
>
> ~vlm.98. Therefore, O magnanimous Ráma! never give rise to false
> imaginations of anykind, and particularly that of the mind which never
> exists any where.
>
> ~m.98 ... Mind is full of wills and volitions, O rAma.... ~sv.... there is
> no mind or finite consciousness: ... that which was falsely imagined as the
> mind comes to an end. ~vlm. ... the mind which never exists any where.
>

> *jd.98 - mA tvam anta: kvacit - *do not anyhow within = *kim.cit
> saMkalpaya - *conceive anything = *mahAmate - *great thinker = *mana:
> saMkalpakam - *Mind is a thing conceived = *o *rAma = *yasmAn*for which
> reason = *na_asti_iha - *it is not here = *kutra.cit - *anywhere.*

>
>
>
> अ-सम्यग्.ज्ञान=संभूता कल्पना मृगतृष्णिका ।
>
> a-samyag.jJAna=sambhUtA kalpanA mRgatRSNikA |
>
> हृन्-मरौ तव संशान्ता सम्यग्.आलोकनान्_मुने ॥९९॥
>
> hRn-marau tava saMzAntA samyag.AlokanAn_mune ||99||
>
> .
>

> a=samyak-jJAna=sambhUtA *- x = *
>
> kalpanA mRga-tRSNikA *– imaginary mirage = *
>
> hRt-marau tava saMzAntA *- x = *
>
> samyakAlokanAn mune … *- x. *

>
> ~m.99 O rAma of reflecting nature, this mind is a mirage of fabrications.
> It is born out of incomplete and incoherent knowledge. Pacify and quieten
> the desert of your heart with a holistic, integrated perception.
>
> ~sv.99 It appeared to be because of imperfect understanding; when this
> misunderstanding ceases, the mind also ceases to be.
>
> ~vlm.99. False phantasies rise as the mirage, from want of a full
> knowledge of things; they spring in the heart which is as barren as a
> desert, for want of the rain of full knowledge.
>
>
>
> जडत्वान्_निःस्वरूपत्वात्_सर्वदा एव मृतम् मन: ।
>
> jaDatvAn_ni:svarUpatvAt sarvadA eva mRtam mana: |
>
> मृतेन मार्यते लोक:_चित्रा इयम् मौर्ख्य-चक्रिका ॥१००॥
>
> mRtena mAryate loka:_citrA iyam maurkhya-cakrikA ||100||
>
> .
>

> jaDatvAt ni:svarUpatvAt - *x* =
>
> sarva.daiva: / -daive */ sarvadA eva = *
>
> mRtam mana: *- x = *
>
> mRtena mAryate loka: *- by the dead the world is killed *
>
> citrA iyam maurkhya-cakrikA *- x. *

>
> ~m.100. This mind is forever dead because of its inconscience and lack of
> any form and shape. This world is plagued by such a dead one. What a wonder
> is this world (made by) a foolish potter!
>
> ~sv.100 This mind is inert and is not a real entity: hence it is for ever
> dead! Yet, beings in this world are killed by this dead thing: how
> mysterious is this stupidity!
>
> ~vlm.100. The mind is a dead thing owing to its want of a form or
> activity, and yet it is a wonder as it is idolized in the circles of common
> people.
>
>
>
> यस्या न आत्मा न देहो ऽस्ति न आधारो न अपि च आकृति: ।
>
> yasyA na AtmA na deha:_asti na AdhAra:_ na_api ca_AkRti: |
>
> तेन इदम् भक्ष्यते सर्वम् चित्रा इयम् मौर्ख्य-वागुरा ॥१०१॥
>
> tena_idam bhakSyate sarvam citrA_iyam maurkhya-vAgurA ||101||
>
> .
>
> yasyA:
>

> *in which *
>
> na AtmA
>
> *no self *
>
> na deha:_asti
>
> *no body is *
>
> na AdhAra:
>
> *no support *
>
> na api ca AkRti:
>
> *and not even a form to be supported *
>
> tena idam bhakSyate sarvam - *x* =
>
> citrA iyam maurkhya-vAgurA *- x. *

>
> ~m.101. Oh what a wonder! This world is a foolish snare and noose. This
> world is consumed by a thing which has neither a soul, nor a body, nor a
> support, nor a shape!
>
> ~sv.101 The mind has no self, no body, no support and no form; yet, by
> this mind is everything consumed in this world. This indeed is a great
> mystery.
>
> ~vlm.101. It is a wonder that the mind, having no soul nor essence, nor a
> body nor size or support of its own, should spread its net over all
> ignorant minds.
>
>
>
> सर्व-सामग्र्य-हीनेन हन्यते मनसा अपि य: ।
>
> नील-उत्पल-दलाघातैर्_मन्ये दलितमस्तकम् ॥१०२॥
>
> sarva-sAmagrya-hInena hanyate manasA api ya: |
>
> nIla-utpala-dalAghAtai:_manye dalitamastakam ||102||
>
> .
>

> sarva-sAmagrya-hInena *- x = *
>
> hanyate manasA api ya: - *whoever is hurt by manas.Mind = *
>
> nIla-utpala-dalAghAtai: *- x = *
>
> manye dalita-mastakam *- x. *

>
> ~m.102 This mind has no means or weapons to kill anyone. If some one is
> hurt or killed by such a mind,
>
> ~sv.102 He who says that he is destroyed by the mind which has no
> substantiality at all, says in effect that his head was smashed by the
> lotus-petal.
>
> ~vlm.102. One who falls a victim to his unarmed and impotent mind, likens
> a man who says, he is hurt in his body by the falling of a lotus-flower
> upon it.
>
>
>
>
>
>
>
> जडेन मूकेन अन्धेन निहतो मनसा अपि य: । मन्ये स दह्यते मूढ: पूर्ण-चन्द्र.
> मरीचिभि: ॥१०३॥
>
> jaDena mUkena andhena nihato manasA api ya: | manye sa dahyate mUDha:
> pUrNa-candra.marIcibhi: ||
>
> 103
>
> ||
>
> .
>

> *he*
>
> *who is ruined by a Mind which is inert, mute, blind*
>
> —
>
> *I*
>
> *think that such an ass would be burned by the cool gleaming of a full
> moon*
>
> *!*
>
> *jd.103 - jaDena - *by what is inert* = mUkena andhena - *dumb, blind = *nihata:
> manasA api ya: - *whoso is destroyed by manas.Mind = *manye sa dahyate
> mUDha: - *I think such an ass is burned = *pUrNa-candra-marIcibhi: - *by
> the rays of a full moon.*

>
> ~m.103 he will be decimated even by a petal of a blue lotus. He will be
> killed even by a moon-beam.
>
> ~sv.103 To say that one can be hurt by the mind which is inert, dumb and
> blind is like saying that one is roasted by the heat of the full moon.
>
> ~vlm.103. The man that is undone by his inert, dumb and blinded mind,
> (that neither sees nor seizes nor talks to him); is as one who complains of
> his being burnt by the cool full-moon-beams.
>
>
>
>
>
>
>
> विद्यमानो_sपि य: शूरो लोकस्_तेन_sभिभूयते ।
>
> अविद्यमानएव_इदम् हन्यते मुग्धता_उदिता ॥१०४॥
>
> vidyamAna:_api ya: zUro loka:_tena_abhibhUyate |
>
> avidyamAnam eva_idam hanyate mugdhatA_uditA ||
>
> 104||.
>

> vidyamAna: api *– altho knowing = *
>
> ya: zUra: loka: *- x = *
>
> tena_abhibhUyate *- x = *
>
> a-vidyamAnam eva idam *– even thm not knowing this = *
>
> hanyate mugdhatA_uditA *- the arisen state of folly destroys. *

>
> ~m.104. Even the warrior like (people with knowledge) get defeated by the
> visible world. Such a situation arises out of artless simplicity about the
> unreal world.
>
> ~sv.104 The hero who is able to destroy a real enemy standing in front of
> him is himself destroyed by this mind which does not even exist.
>
> ~vlm.104. People are verily killed by an antagonist, who is present before
> them; but it is a wonder that the ignorant are foiled by the inexistent
> mind of their own making.
>
>
>
> मिथ्यासंकल्पकलितम् मिथ्यावस्थितिआगतम् ।
>
> mithyAsaMkalpa-kalitam mithyAvasthitim Agatam |
>
> अन्विष्टsपि नो दृष्टम् का तस्य किल शक्तिता ॥१०५॥
>
> anviSTam api no dRSTam kA tasya kila zaktitA ||105||
>
> .
>

> mithyA-saMkalpa-kalitam *- x = *
>
> mithyA-avasthitim Agatam *- x = *
>
> anviSTam api na.u dRSTam *– tho sought not at.all see/known = *
>
> kA tasya kila zaktA *- what power then is there of that? *

>
> ~m. (This mind) is a concoction of delusion and abides as an illusion. It
> cannot be seen even on searching. How can such (a mind) be powerful?
>
> ~sv.105 What is the power of that which has been put together by thought,
>
> ~vlm.105. What is the power of that thing, which is a creation of mere
> fancy, and an unreal presentation of ignorance; and which being sought
> after, is no where to be found.
>
>
>
> अहो नु खलु चित्रा इयम् माया-मय.विधायिनी ।
>
> aho nu khalu citrA iyam mAyA-maya.vidhAyinI |
>
> चेतसा अप्य्_sतिलोलेन लोको_ऽयम् अभिभूयते ॥१०६॥
>
> cetasA api_atilolena loka:_ayam abhibhUyate ||106||
>
> .
>

> aho nu khalu citrA iyam *– O now what a wonder is this = *
>
> mAyA.maya-vidhAyinI *- x = *
>
> cetasA api ati.lolena *- x = *
>
> loka: ayam abhibhUyate *- x. *

>
> ~m.106 Oh, this is a wonder! This world is being beaten by a deceitful
> operator like mind!
>
> ~sv.106 whose very existence is false and which is found to be
> non-existent when its existence is enquired into?
>
> ~vlm.106. It is a great wonder, that men should be overcome by their
> impotent minds, dealing in their delusions only.
>
>
>
> मौर्ख्यम् यदा आपद-अन्विष्ट: का हि न आपद-जानत: ।
>
> maurkhyam yadA Apada-anviSTa: kA hi na Apada-jAnata: |
>
> पश्य मौर्ख्याद् इयम् सृष्ठिर् अक्षानेन एव जन्यते ॥१०७॥
>
> pazya maurkhyAt_ iyam sRSThirakSAnena_eva janyate ||107||
>
> .
>

> maurkhyam yat *– that.which is stupid = *
>
> Apada-anviSTa: *- in pursuit of catastophe = *
>
> kA hi na Apad-a-jAnata: *- x = *
>
> pazya maurkhyAd iyam sRSThi: - *see/know this sRShTi.Creation as
> out-of-stupidity = *
>
> akSAnena eva janyate *- x. *

>
> #anviSTa
>
> #jAna
>
> #akSAna akSa anena
>
> ~m.107 Foolish and stupid! when something is full of catastrophies, how
> can calamities desist without coming up? Look! this stupid creation is born
> out of ignorance only.
>
> ~sv.107 Stupidity and ignorance alone are the sources of all sorrow in
> this world; this creation has been brought about only by ignorance and
> stupidity.
>
> ~vlm.107. It is ignorance that is ever exposed to dangers, and the
> ignorant are always the victims of error. Know the unreal world to be the
> creation of ignorance and of the ignorant only.
>

> #*akSana‑* - inopportune.

>
>
>
> हा कष्टsपि दुर्-बुद्धे: सृष्टि:_मौर्ख्य-वशम् गता ।
>
> hA kaSTam api dur-buddhe: sRSTi:_maurkhya-vazam gatA |
>
> असत्ता एव यद्_एतेन जीवेन अपि_उपपाद्यते ॥१०८॥
>
> asattA eva yat_etena jIvena api_upapAdyate ||108||
>
> .
>

> hA kaSTam api dur-buddhe: - *what a disaster for the weak-minded = *
>
> sRSTi: - *is this Creation! = *
>
> maurkhya-vazam gatA - *by force of their stupidity, it has gone.to
> <http://gone.to> = *
>
> asattA_eva yad - *what is only unSuchness = *
>
> etena jIvena api *- even with this life = *
>
> upapAdyate* - is effected. *
>
> Øtt.interj. #*hA* WTF: wotthefuck •-• *hA kASTam *

>
> ~m.108. Oh what a calamity! gripped by the stupidity about creation,
> unreal nonexistent mind is being justified by a jIva!
>
> ~sv.108 In spite of knowing this, it is indeed strange that this unreal
> and false non-entity is sought to be strengthened by living beings.
>
> ~vlm.108. Oh! the misery of miseries, that the ignorant make of this
> creation of their ignorance to themselves, and that they fabricate a living
> soul for their sufferings only. (A separate living soul jIvatma, is denied
> in Vedanta).
>

> *jd.108 - hA kaSTam api dur-buddhe: - *what a disaster for the
> weak-minded = *sRSTi: - *is this Creation! = *maurkhya-vazam gatA - *by
> force of their stupidity, it has gone.to <http://gone.to> = *asattA_eva
> yad - *what is only unSuchness = *etena jIvena api *- even w this life = *
> upapAdyate* - is effected. *
>
> #sRj SURGE -> #*sRSTi*-: f. सृष्टिः f. [>sRj-ktin सृज्-क्तिन्] Creation,

> anything created. The creation of the world. (A sRSTeH, "from the beginning
> of the world"). • Nature, natural property. • Letting loose, emission. •
> Offspring (संतान); संसृष्टा ब्राह्मणैरेव त्रिषु वर्णेषु सृष्टयः
> Mb.12.6.42. production, procreation; sRSTim kuru, "produce offspring"; cf.

> <manorathasR->); •-• #*svapna*-sRSTi f. the creation of dreams y3003.015

>
>
>
> मन्ये मौर्ख्यमयी सृष्टिर्_इयsत्यन्त-पेलवा । वास्-तरङ्ग-प्रवाहेण कणश:
> परिशीर्यते ॥१०९॥
>
> manye maurkhyamayI sRSTi:_iyam atyanta-pelavA | vAs-taraGga-pravAheNa
> kaNaza: parizIryate ||109||
>
> .
>

> *I opine that this moronically-made creation is extremely fragile *
>
> vAs-taraGga-pravAheNa *- w the water-wave-current = *
>
> kaNaza: parizIryate *- shattered into bit after bit.... *

>
> ~m.109 I feel that this stupid and false creation is extermely delicate
> and fragile and can be shred into atoms by a (sharp) stream of waves of
> perfume.
>
> ~vlm.109. I weet this frail world to be a creation of the false
> imagination of the ignorant, and this earth to be as fragile as to be
> broken and borne away by the waves of the ocean.
>
> *AB. yathA vA: vAri ...||
>

> *jd.109 - manye *- I opine = *maurkhya.mayI sRSTi: iyam *– this
> moronically-made creation = *atyanta-pelavA *– is endlessly tender = *vAs-taraGga-pravAheNa
> *- w the water-wave-current = *kaNaza: parizIryate *- shattered into bit
> after bit.... *

>
>
>
> नील-अञ्जन-आलवालेन यन्त्रेणैव विचूर्ण्यते ।
>
> nIla-aJjana-AlavAlena yantreNaiva vicUrNyate |
>
> इन्दोर् आभोग-पूर्णस्य कर-स्पर्शेन मुह्यति ॥११०॥
>
> indor Abhoga-pUrNasya kara-sparzena muhyati ||110||
>
> .
>

> nIla-aJjana-AlavAlena* – *
>
> *w a watering-trench around a tree *
>
> *filled with black earth *
>
> yantreNa eva *- x = *
>
> vicUrNyate *– is pulverized *
>
> indor Abhoga-pUrNasya *– of the full Full.Moon - *
>
> kara-sparzena muhyati *– by a touch of the hand deludes. *

> Ø #*AlavAlam* - trench for water round the root of a tree.

>
>
>
> रिपुभिर्_नयन-उन्मुक्तैर्_दृष्ट: सूत्रैर्_निबध्यते ।
>
> संकल्प-कृतया शूर-सेनया परिभूयते ॥१११॥
>
> ripubhi:_nayana-unmuktai:_dRSTa: sUtrai:_nibadhyate |
>
> saMkalpa-kRtayA zUra-senayA paribhUyate ||
>
> 111||.
>

> ripubhi: - *by the enemies = *
>
> nayana-unmuktai: *- x = *
>
> dRSTa: - *it is seen = *
>
> sUtrai: nibadhyate - *it is bound by strings = *
>
> saMkalpa-kRtayA zUra-senayA *– by a conceptually.made army of heroes *
>
> paribhUyate *– is overcome*
>
> *. *
>
> भू #bhU -> #paribhU -surround, *encompass*, include • attend, *manage* •
> surpass, *overcome* • hurt, injure, despise, *disgrace* • *mock,* scoff
> •• #*paribhava: -* insult, injury, disrespect, degradation, disgrace •

> defeat, discomfiture +
>
> ~m.111 This creation is as illusory as an army of warriors mentally
> imagined defeating an enemy.
>
> ~sv.111 This world thus conjured up by the non-existent mind is also
> destroyed by another equally non-existent mind.
>
> ~vlm.111. The visible world disappears at the sight of reason, as a man
> flies from the sight of his foe; and the train of imaginary creations fly
> before it, like hosts of demons vanquished by the gods.
>
> *VA it is like hero being bound by chains of enemy by mere sight,
>
> or (hero) being surrounded by imagined army.
>
> AS: paribhUyate should be defeated not just surrounded. It is
> illustrating how fragile the world is, since it is distorted so easily.
>
>
>
> तस्मात् किल_इयम् मनसा न स्थितेन एव कुत्रचित् ।
>
> tasmAt kila_iyam manasA na sthitena eva kutracit |
>
> कल्पितेन मुधान्येन कृपणेन निहन्यते ॥११२॥
>
> kalpitena mudhAnyena kRpaNena nihanyate ||112||
>
> .
>

> tasmAt kila iyam manasA *– *
>
> *from that alas this by Mind = *
>
> na sthitena eva kutracit *– *
>
> *not by its situation anywhere = *
>
> kalpitena mudhA_anyena kRpaNena nihanyate *- x. *

>
> ~m.112. Thus this world is being overwhelmed by a mind whose existence is
> in doubt.
>
> ~sv.112 This illusory world-appearance is none other than the mind.
>
> ~vlm.112. Thus is this world, which is a false creation of fancy, and
> exists nowhere except in the idle brains of the ignorant, lost into nothing
> at the sight of reason.
>
>
>
> मूर्ख-लोक-मयी सृष्टिर्_मन एव_sसद्_उत्थितम् ।
>
> mUrkha-loka-mayI sRSTi:_mana eva_asat_utthitam |
>
> य: शक्तो न वशी.कर्तुम् न_sसौ राम उपदिश्यते ॥११३॥
>
> ya: zakto na vazI.kartum na_asau rAma upadizyate ||113||
>
> .
>

> mUrkha-loka-mayI sRSTi: *- *
>
> *a creation made by foolish people *
>
> *is Mind only = *
>
> asad utthitam *– *
>
> *unreal arisen = *
>
> ya: zakta: na vazI.kartum *– *
>
> *who is not able to control = *
>
> na asau rAma upadizyate *– *
>
> *not he, rAma, should be taught*
>
> *. *

>
> ~vlm.113. He who is not able to govern his mind, and efface the thoughts
> of this false world, arising in the minds of the ignorant only; is not
> worthy of being advised in the abstruse doctrines of spirituality.
>
> ~sv.113 He who is unable to understand the true nature of the mind is also
> unfit for being instructed in the truth expounded in the scripture.
>
> ~m.113. O rAma, one who cannot take hold of this stupid and inconscient
> creation which is an unreality born of mind, is not eligible for any
> instruction and teaching.
>
>
>
> अभिजाता_sस्वरूपा एषा प्रज्ञा क्षोदेषु न क्षमा ।
>
> abhijAtA_asvarUpA eSA prajJA kSodeSu na kSamA |
>
> न_उपदेश-गिराम् योग्या परिपूर्णा_इव संस्थिता ॥११४॥
>
> na_upadeza-girAm yogyA paripUrNA_iva saMsthitA ||114||
>
> .
>

> abhijAtA a-svarUpA eSA prajJA *– *
>
> *noble birth is not the nature of this prajnA Understanding = *
>
> kSodeSu na - *x* =
>
> SamA *- x = *
>
> na upadeza-girAm yogyA *– *
>
> *is not fit for words of instruction = *
>
> paripUrNA iva saMsthitA *– *
>
> *as.if **ready to overflow*
>
> *. *
>
> क्षुद् #kSud -> #*kSoda**‑ *- shattered • ground.down +
>
> gIr *- x = *
>
> paripUrNa *- x. *

>
> ~m.114 One may be of noble birth. But if his intelligence and judgement
> are shapeless and dissipated, such a person is not eligible for any
> teaching. He may, of course, consider himself as perfect.
>
> ~sv.114 The mind of such a person is unable to grasp the subtle truth of
> the teaching expounded in this scripture: it seems to be satisfied with the
> illusory world-appearance.
>
> ~vlm.114. Those who are confirmed in their belief of the visibles, and are
> self-sufficient in their knowledge of these; are unable to grasp the
> subtile science of abstract philosophy, and are therefore unfit to receive
> spiritual instruction.
>
> *AB. ... kSodeSu sUkSmArtha-vicAreSu na kSamA< Comm. ||
>
>
>
> बिभेत्य्_एषा_sपि वीणायास्_तन्त्री-गुण-तनु-ध्वने: ।
>
> bibheti_eSA_api vINAyA:_tantrI-guNa-tanu-dhvane: |
>
> बन्धोर्_sपि स-निद्रस्य बिभेति वदन-द्युते: ॥११५॥
>
> bandho:_api sa-nidrasya bibheti vadana-dyute: ||115||
>
> .
>

> *he is scared by the plucking of a lute-string*
>
> *he's frightened by the bright face of a sleeping relative*
>
> *. *

>
>
>
> असतो_sपि जनाद्_उच्चैर्_गीताद्__भीता पलायते ।
>
> asata:_api janAt_uccai:_gItAt__bhItA palAyate |
>
> स्वेनैव मनसा_sप्य् अज्ञा किल_एषा विवशी.कृता ॥११६॥
>
> svena_eva manasA_api_ ajJA kila_eSA vivazI.kRtA ||116||
>

> asato 'pi janAd uccai: - *x* =
>
> gItAd bhItA palAyate *- x + *
>
> svena eva manasA api – *altho by Ur.own Mind *
>
> ajJA kila eSA vivazI.kRtA - *x*.

>
> ~m.116. He will run away from a nonexisting loud sound. Why talk of many
> things! he will be in the grip of his mind.
>
> ~sv.116 It is frightened by hearing someone shout aloud and flees that
> spot. The ignorant man is completely overcome by his own deluded mind.
>
> ~vlm.116. They who fly with fear from the loud songs (preachings) of false
> preachers, cannot have the patience to listen to the silent lesson of their
> inward monitor; and they who are deluded by their own minds, can hardly be
> reclaimed by any other.
>
>
>
> सुखलव-विवशा द्विषा_इव तप्ता
>
> sukhalava-vivazA dviSA_iva taptA
>
> हृदय-गतेन निजेन चेतसा_एव ।
>
> hRdaya-gatena nijena cetasA_eva |
>
> विधुरित-धिषणा न वेत्ति सत्यम्
>
> vidhurita-dhiSaNA na vetti satyam
>
> तद् अपि कथम् परिमोहितो मुधैव ॥११७॥
>
> tad api katham parimohito mudhaiva ||117||
>
> .
>

> sukhalava-vivazA - *x* =
>
> viSA_iva taptA *- x = *
>
> hRdaya-gatena - *by.way.of the Heart*
>
> nijena cetasA_eva *– even thru innate affectation *
>
> vidhurita-dhiSaNA na vetti satyam *- x = *
>
> tad api katham parimohito mudhaiva *- x. *

>
> ~m.117. A simple joy will overwhelm him. Distressed by his own mind, he
> will not comprehend reality. He will be deluded purposelessly and
> wastefully.
>
> ~sv.117 A man is burnt by his own mind which is in his heart, which is as
> virulent as poison though it is mixed with just a little happiness. He does
> not know the truth, for, he is foolishly deluded by the mind! This indeed
> is a great mystery.
>
> ~vlm.117. Those who are tempted to taste the gall of worldly pleasures for
> sweet, are so subdued by its effects on their understandings, that they
> lose the power of discerning the truth altogether; and it is therefore
> useless to remonstrate with them.
>
>
>
>
>

> *o**ॐ**m*

>
>
>
>
>
> DAILY READINGS 16 February
>
>
>
> fm5014 2.fb16-17 On FOOLS and FOLLY .z66
>
>
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>
> fm7023 3.fb15-16 manki and his nirvANa .z43
>
>
> https://www.dropbox.com/s/hxs5oxxdpkokht6/fm7023%203.fb15-16%20manki%20and%20his%20nirvANa%20.z43.docx?dl=0
>
> fm1031 1.fb16 rAma's Last Complaint .z27
>
>
> https://www.dropbox.com/s/8n4ysqzvi6fw5dv/fm1031%201.fb16%20rAma%27s%20Last%20Complaint%20.z27.docx?dl=0
>
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>
>
>
> चित् संवित्त्या_उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संक​ल्पात् स मनो_ भवेत् ।
>

> saMkalpAt sa man*a:_* bhavet |

>
> बुद्धि: चित्तम् अहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि_अभिधम् तत:॥
>
> mAyA-iti.Adi_abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>

> *O**ॐ*m

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[Jiva Das]

 

FM5013 HOW TO IN/ENQUIRE 2.FB16.19 .z117

https://www.dropbox.com/s/dgqmn5ail5gm00c/fm5013%202.fb16..19%20HOW%20TO%20I.ENQUIRE%20.z117.docx?dl=0

FM.5.1-FM.5.24

https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0

 

 

oॐm

 

FM.5.13

 

HOW TO IN/ENQUIRE

 

*jd.

vicAra (vicâra, wichaara)

is a Technical Term in yoga.vAsiSTha [YV].

etymologically, vichAra is vi>cara, going<thru things

in other words

exploring

especially in the sense of reasoning

:

exploring manas.Mind with mati.mind.

 

I give vichAra two different readings in The Freedom Method [FM]:

(1) as Inquiry it is external analytical study;

(2) as Enquiry it is internal self-study.

thus, the Inquiry into "Who am I?" might analyze what U regard as Urself,

rejecting the Body.

Enquiry would directly dive.into Urself, and lead to yourSelf

.

*sv. O rAma, thus do enquire into the nature of the self, even as Janaka did.

Then you will reach, without any obstacle whatsoever,

that realm of the knowers of what is to be known.

If one engages oneself in constant self~enquiry

and sees the ever-changing nature of the world,

in due time, one will attain self-knowledge like Janaka.

This ocean of world~appearance can be crossed only when

you are firmly established in supreme wisdom,

when you see the self with the self alone

and when your intelligence is not diverted or coloured by sense-perceptions.

Hence, O rAma, like Janaka, you too should abandon

the false and fanciful notion of the ego-sense within your own heart.

 

VASISHTHA THE PLENTIFUL declared–

 

एवम् जनकवद् राम विचार्य_आत्मानम् आत्मना ।

eva.m janakavat_rAma vicArya_AtmAnam AtmanA |

पदम् विदित.वेद्यानाम् अविघ्नेन_अधिगच्छसि ॥५।१३।०१॥

padam vidita.vedyAnAm avighnena_adhigacchasi ||5|13|1||

.

so

like janaka, rAma, having enquired.into the Self by yourself

you can proceed to the state of knowing the to.be.known

easily

.

eva.m janakavat_rAma

vicArya_AtmAnam AtmanA |

padam vidita.vedyAnAm

avighnena_adhigacchasi

.

*vlm.1 VASISHTHA continued:.Now Ráma! Reflect on the Supreme spirit, in your own spirit like janaka; and know the object of the meditation of the wise, without any difficulty or failing.

 

ये हि पाश्चाद् यजन् मानः प्राज्ञा* राजस.सात्त्विकाः ।

ye hi pAzcAt_yajan mAna: prAjJA* rAjasa.sAttvikA: |

प्राप्नुवन्ति स्वयम् प्राप्यम् ते जनाः जनका इव ॥५।१३।०२॥

prApnuvanti svayam prApyam te janA: janakA* iva ||5|13|2||

.

ye hi those who pAzcAtya.janmAna: are lesser people rAjasa.sAttvikA: the rAjasic.sattvicprAjJA: prAjJa.s prApnuvanti get svayam by themselves prApyam what is to be gotten te janA: janakA: iva those people are like janaka the Populous.

.

ye hi

pAzcAtya.janmAna:

rAjasa.sAttvikA:

prAjJA:

prApnuvanti

svayam

prApyam

te janA: janakA: iva

.

*sv.2 Then you will reach, without any obstacle whatsoever, that realm of the knowers of what is to be known.

*vlm.2. The wise men of the latter genus rájasa.sátvika or active goodness, obtain their desired objects by themselves (of their own intuition), like janaka and other holy sages.

 

तावत् तावत् विजित्य.आरीन् इन्द्रिय.आख्यान् पुनः पुनः ।

tAvat tAvat_vijitya.ArIn indriya.AkhyAn puna: puna: |

यावत्_आत्म.आत्मना_एव_अयम् आत्मनि_एव प्रसीदति ॥५।१३।०३॥

yAvat_Atma.AtmanA_eva_ayam Atmani_eva prasIdati ||5|13|3||

.

tAvat tAvat_vijitya.ArIn

indriya.AkhyAn puna: puna: |

yAvat_Atma.AtmanA_eva_ayam

Atmani_eva prasIdati

.

to the very extent

विजित्य.आरीन् of conquering the foes

इन्द्रिय.आख्यान् called the seNse.organs पुनः पुनः again and again

यावत् to that extent आत्म.आत्मना एव the Self by itself alone

अयम् आत्मनि एव in this very self

प्रसीदति

takes its seat.

*sv.3 Again and again, one should overcome the enemies known as the senses:

*vlm.3. As long as you continue to restrain your organs of sense from their objects, so long will the divine soul grace your own inward soul with its presence.

* tAvat_tAvat_vijitya.ArIn indriya.AkhyAn_puna: puna: yAvat_Atma.AtmanA_eva_ayam Atmani eva prasIdati तावत्तावत् to the very extent विजित्य.आरीन् of conquering the foes इन्द्रिय.आख्यान् called the seNse.organs पुनः पुनः again and again यावत् to that extent आत्म.आत्मना एव the Self by itself alone अयम् आत्मनि एव in this very self प्रसीदति takes its seat.

 

प्रसन्ने सर्वगे देवे देवेशे परमात्मनि ।

prasanne sarvage deve deveze paramAtmani |

स्वयम् आलोकिते सर्वाः क्षीयन्ते दुःख.दृष्टयः ॥५।१३।०४॥

svayam Alokite sarvA: kSIyante du:kha.dRSTaya: ||5|13|4||

.

when the gracious, omnipresent, divine, superdivine Supreme

Self illumines oneself, all e perience ofsorrow ends

.

prasanne

gracious

as prasAda

sarva.ge all.going, omnipresent

deve deveze paramAtmani divine god.lord Supreme.Self

svayam Alokite by oneself illumined

sarvA: du:kha.dRSTaya: all sorrow.perceptions

kSIyante

are eliminated

*m.4. The Lord God and Supreme soul, being thus gracious to you; you shall see a halo of light cast over all things, and dispersing all your woes from your sight.

*sv.4 and then the self attains self.satisfaction by its own endeavour,

*vlm.4. The Lord God and Supreme soul, being thus gracious to you; you shall see a halo of light cast over all things, and dispersing all your woes from your sight.

 

मुष्टयः_मोह.बीजानाम् वृष्टयः विविधा.पदाम् ।

muSTaya:_moha.bIjAnAm vRSTaya:_vividhA.padAm |

कु.दृष्टयः क्षयम् यान्ति दृष्टे तस्मिन् परावरे ॥५।१३।०५॥

ku.dRSTaya: kSayam yAnti dRSTe tasmin parAvare ||5|13|5||

.

muSTaya: moha.bIjAnAm

fistfuls of the seeds of delusion;

vRSTaya: vividhA.padAm

rainfalls of various states,

ku.dRSTaya: kSayam yAnti

bad things come to an end

dRSTe tasmin_parAvare

when seen in That, in the Alpha.and.Omega

.

*m.5 When that all pervading lord of all gods, the supreme Self is directly seen, all perceptions of sorrow will vanish.

*sv.5 When thus the infinite self is realised, sorrow comes to an end even the seeds of delusion are destroyed, the shower of misfortunes ceases and the perception of evil ends.

*vlm.5. The sight of the Supreme spirit, will remove the plentiful seeds of bias from your mind; and it will drive away the woeful sights of misery, pouring upon your view in copious showers.

*AB. moha.bIjAnAm durvAsanAnAm muSTayo nuSTivat_antar.dRDha.m ... ||5|13|

 

सदा जनक.वद् राम सर्व.आरम्भ.वत्_आत्मना ।

sadA janaka.vat_rAma sarva.Arambha.vat_AtmanA |

प्रज्ञया_आत्मानम् आलक्ष्य लक्ष्मीवान् उत्तमः_भव ॥५।१३।०६॥

prajJayA_AtmAnam AlakSya lakSmIvAn_uttama:_bhava ||5|13|6||

.

always, Râma,

like janaka in all his affairs, by himSelf, thru prajJA.Understanding

beholding the Self

you're rich

:

be high

.

sadA.always/ever Janaka.the.Populous.vat.like, Râma, sarva.all/every.Arambha.vat.like AtmanA | prajJa.yA AtmAnam AlakSya lakSmI.van.ful uttama.utmost: bhava.become!/origin/becoming

.

Arambha

AtmanA

prajJA

AtmAnam

AlakSya

lakSmI

.

*sv.6 Hence, O rAma, be like janaka, and realise the self in the inner light. Be an excellent person.

 

नित्यम् अन्तर्.विचारस्य पश्यतः_चञ्चलम् जगत् ।

nityam antar.vicArasya pazyata:_caJcala.m jagat |

जनकस्य_इव कालेन स्वयम् आत्मा प्रसीदति ॥५।१३।०७॥

janakasya_iva kAlena svayam AtmA prasIdati ||5|13|7||

.

when it is examined

thru long inner Enquiry

this going world is ever changing

and

just so

in his due time

janaka the Populous

found the Self founded in hiMself

.

nityam ever antar.vicArasya pazyataz when perceived thru inner Enquiry caJcala.m jagat the world is transient janakasya iva kAlena just thus in time for janaka svayam AtmA prasIdati the self established.in hiMself

.

nityam.ever

antar.vicArasya pazyataz when perceived thru inner Enquiry caJcala.m jagat the world is transient janakasya iva kAlena just thus in time for janaka svayam AtmA prasIdati the self established.in hiMself

.

*vlm.7. It was by his inward cogitations, that janaka found the transitoriness of the world...

*sv.7 If one engages oneself in constant self.enquiry and sees the ever.changing nature of the world, in due time, one will attain self.knowledge like janaka.

*AB  caJcala.m anityam bhramaNa*svabhAva.m ca ||5|13|

 

न दैवम् न.च कर्माणि न धनानि न बान्धवाः ।

na daiva.m na.ca karmANi na dhanAni na bAndhavA: |

शरणम् भव.भीतानाम् स्व.प्रयत्नात्_ऋते नृणाम् ॥५।१३।८॥

zaraNam bhava.bhItAnAm sva.prayatnAt_Rte nRNAm ||5|13|8||

.

not by.force.of Divine Fate

nor thru Good Works—however rich your family—is there refuge

from the fearsome becomings of mankind

:

all it takes is your own effort

.

not Good Fortune .Fate Divine Providence न.च कर्माणि and not Good Works न धनानि no amount of money न बान्धवाः nor of family ज़रणं भव.भीतानां न्ऱ्णाम् is a refuge from the fearsome becomings of humankind स्व.प्रयत्नाद् ऱ्ते without/but.only ones own effort

.

na daiva.m na.ca karmANi na dhanAni na bAndhavA: | zaraNam bhava.bhItAnAm sva.prayatnAt_Rte nRNAm

.

na daiva.m na.ca karmANi na dhanAni na bAndhavA: |

zaraNam bhava.bhItAnAm

sva.prayatnAt_Rte nRNAm

.

*vwv.1650.y5.13.8a;y3.6.4. In this matter (of liberation), neither fate, nor religious rites, nor riches, nor kinsmen, nor penance, charity, religious vows and the like, help even a little.

*m.8 Neither money, nor providence, nor relatives, nor works can provide refuge to one who is afraid of this mutable world, the way his own effort (towards realizing self) can.

*vlm.8. Hence neither the pious acts of men, nor their riches nor friends, are of any use to them ... unless it be by their own endeavor for the enlightenment of their soul.

*sv.8 Neither god, nor rites and rituals (or any action) nor wealth nor relatives are of any use in this; to those who are afraid of the world.illusion, self.effort as self.enquiry alone is capable of bringing about self.knowledge.

 

ये दैव.निष्ठाः कृत्यादौ कु.विकल्प.परायणाः ।

ye daiva.niSThA: kRtyAdau ku.vikalpa.parAyaNA: |

तेषाम् मन्दा मतिः_तात न_अनुगम्या विनाशिनी ॥५।१३।०९॥

teSAm mandA mati:_tAta na_anugamyA vinAzinI ||5|13|9||

.

ye daiva.niSThA: those settled in Fate

kRtya.Adau / kRtyA.Adau in things that are to be done / proper

ku.vikalpa.parAyaNA: studying misconceptions

teSAm of them

mandA mati: slow thought

tAta , sir,

na_anugamyA vinAzinI not.to.follow destructive

.

*vlm.9. They who rely their faith in the gods, and depend upon them for fulfilment of their desires and future rewards, are perverted in their understandings, and cannot be heirs of immortality.

*sv.9 Pray, do not follow the teachings of those deluded ones who depend upon gods, various rites and routine actions, and such other perverse practices.

*m.9 Those who depend on destiny and such distorted notions (for achieving the perfect purpose) are mere dull heads. Do not follow such destructive ways.

*AB  kRtir yatna: | Adi.padAd viveka.vairAgya.vicAra.Adayas teSu | ...||

कृ #kR #kRtya. to be done, fit, proper, right; n. impers. it imports or matters (w. gen. of pers. & instr. of th.) • #kRtya: a suffix of the fut. pass. part. • #kRtyA act, action, deed; magic, spell. n. business, task, duty, purpose, end.

 

विवेकम् परम् आश्रित्य विलोक्य_आत्मानम् आत्मना ।

viveka.m param Azritya vilokya_AtmAnam AtmanA |

धिया विराग.उद्धरया संसार.जलधिम् तरेत् ॥५।१३।१०॥

dhiyA virAga.uddharayA saMsAra.jaladhim taret ||5|13|10||

.

viveka.m param Azritya having recourse to the highesr viveka.Discernment

vilokya having observed

AtmAnam AtmanA Self by self

dhiyA virAga.uddharayA thru dispassionate thought extricated

saMsAra.jaladhim taret SaMsAra.Ocean is crossed

.

*m.10 Depend on your intelligence and discrimination and realize the Self yourself. Increase your detachment and dispassion with your own intelligence and thus cross the ocean of 'saMsara'.

*sv.10. It is by reliance in one's reasoning and resignation, and by his spiritual vision of the Supreme spirit, that he is saved from his misery in this ocean of the world.

*sv.10 This ocean of world.appearance can be crossed only when you are firmly established in supreme wisdom, when you see the self with the self alone and when your intelligence is not diverted or coloured by sense.perceptions.

 

एषा सा कथिता राम नभःफल.निपातवत् ।

eSA sA kathitA rAma nabha:phala.nipAtavat |

सुखदा ज्ञान.सम्प्राप्तिः अ.ज्ञान.तरु=शातनी ॥५।१३।११॥

sukhadA jJAna.samprApti: a.jJAna.taru=zAtanI ||5|13|11||

.

eSA sA kathitA rAma

This is what I have described to you, rAma,

nabha:.phala.nipAtavat

like sky.fruit.falling

sukhadA jJAna.samprApti:

pleasure.giving Wisdom.attainment

a.jJAna.taru=zAtanI

Ignorance.tree.felling

.

*m.11 O rAma, this is the essence of the story I told you. I said that delight.giving knowledge is like a fruit falling from the sky. It will shear away the tree of ignorance.

*vlm.11. The attainment of this blessed knowledge of intuition, which removes our ignorance, is as what they call your getting of fruit fallen from heaven, (i.e. a heavenly and accidental fruit).

*sv.11 Thus have I narrated to you how king janaka attained self.knowledge as if by an act of grace which caused the knowledge to drop from heaven, as it were.

 

जनकस्य_इव सत्.बुद्धेः स्वयम् एव विलोकिनः ।

janakasya_iva sat.buddhe: svayam eva vilokina: |

विकासम् एति_अयम् देही देवः प्रातर् इव_अम्बुजम् ॥५।१३।१२॥

vikAsa.m eti_ayam dehI deva: prAtar_iva_ambujam ||5|13|12||

.

janakasya_iva sad.buddhe:

svayam eva vilokina:

vikAsa.m eti_ayam dehI

this body goes to blossom,

deva:

divine,

prAta:_iva_ambu.jam

like a water.born lotus in the morning

.

*m.12. One who is wise and intelligent like janaka, who beheld his own Self, will blossom into a divine man. He will be like a lotus blossoming in the morning (with the morning light).

*vlm.12. The intelligence which looks into itself as janaka's, finds the soul developing of itself in it, as the lotus.bud opens of itself in the morning.

*sv.12 12.14 One who cultivates the wisdom that janaka had will experience the inner light in his own heart, and the ignorant fancy of world.illusion will be instantly dispelled.

*AB. dehI dehAntar.hRdi sthite defa: paramAtmA ||5|13|

 

संसार.मननम् चित्रम् विचारेण विलीयते ।

saMsAra.manana.m citram vicAra.iNa vilIyate |

गलत् वशी.कृत.स्पर्शम् आतपेन हिमम् यथा ॥५।१३।१३॥

galat_vazI.kRta.sparza.m Atapena himam yathA ||5|13|13||

.

the wonderful variety

of thought that is the saMsAra

subsides thru Enquiry, like snow

melting under the touch of heat

.

saMsAra.manana.m citram

The wonderful saMsAra.mentation

vicAra.iNa vilIyate subsides thru VichAra Enquiry

himam yathA like snow

galad vazI.kRta.sparza.m Atapena

melting by force of contact with heat

.

saMsAra.manana.m citram

vicAra.iNa vilIyate |

galat_vazI.kRta.sparza.m

Atapena himam yathA

.

*vwv.1740/5005.017, y5013.013. One perceives the Self by the self by pure investigation. The manifold thinking related to the world vanishes by investigation.

*m.13 Like snow which melts with the touch of heat (of sun) thaughts about 'saMsara' will decline with inquiry (into Self).

*vlm.13. The firm conviction of the material world, melts into nothing under the light of persipience; as the thick and tangible ice, dissolves into fluidity under the heat of the sun.

*sv.13 12.14 One who cultivates the wisdom that janaka had will experience the inner light in his own heart, and the ignorant fancy of world.illusion will be instantly dispelled.

 

अयम् एव_अहम् इति_अस्या* निशाया* उदिते क्षये ।

ayam eva_aham iti_asyA* nizAyA* udite kSaye |

स्वयम् सर्वगतः स्फारः स्वालोकः सम्प्रवर्तते ॥५।१३।१४॥

svayam sarvagata: sphAra: svAloka: sampravartate ||5|13|14||

.

ayam eva_aham

iti asyA: nizAyA: udite kSaye +

svayam sarvagata: sphAra:

svAloka: sampravartate

.

*m.14.15 (With inquiry) the thought that 'I am this body' will pass away like night. And the wide, broad light of that all.immanent self.perception (realization) will prevail (come into being).

*vlm.14. The consciousness that this is I (i. e. One's self.consciousness), is as the shade of night, and is dispelled at the rise of the sun of intellect, when the Omnipresent light appears vividly to sight.

*sv.14 12.14 One who cultivates the wisdom that janaka had will experience the inner light in his own heart, and the ignorant fancy of world.illusion will be instantly dispelled.

 

अयम् एव_अहम् इति_अस्मिन् संकोचे विलयम् गते ।

ayam eva_aham iti_asmin saMkoce vilaya.m gate |

अनन्त.भुवन.व्यापी विस्तार* उपजायते ॥५।१३।१५॥

ananta.bhuvana.vyApI vistAra* upajAyate ||5|13|15||

.

ayam eva aham iti

"This indeed am I"

asmin saMkoce when this contraction

vilaya.m gate comes to subsidence,

ananta.bhuvana.vyApI boundlessly pervading the worlds

vistAra: upajAyate

it manifests outspread.

xkuc #saMkuc #saMkoca

#vilaya

*ananta.bhuvana.vyApI

#vistAra

*upajAyate

*m.15 The expansion of the Self into self will start. (With inquiry) the thought that 'I am this body' will pass away like night. And the wide, broad light of that all.immanent self.perception (realization) will prevail (come into being).

*vlm.15. No sooner one loses his self.consciousness that 'this is hiMself,' than the All.pervading Soul opens fully to his view.

*sv.15 When the limited and conditioned feeling "I am so.and.so" ceases, there arises consciousness of the all.pervading infinite.

 

जनकेन परित्यक्ता यथा_अहम्कार.वासना ।

janakena parityaktA yathA_ahamkAra.vAsanA |

तथा त्वम् अपि सत्.बुद्धे विचार्य_अन्तः परित्यज्य ॥५।१३।१६॥

tathA tva.m api sat.buddhe vicArya_anta: parityajya ||5|13|16||

.

Just as janaka Populous forsook the vAsanA of "I"dentity,

rAma,

you should too,

after your careful Enquiry.

यथा अhamकार.वासना

As the "I"dentity vAsanA

परित्यक्ता जनकेन was forsaken by janaka,

तथा त्वम् अपि परित्यज्य you too should forsake it

सद्.बुद्धे विचार्य अन्तः

having enquired within, with good Buddhi Intellect

.

janakena parityaktA

yathA_ahamkAra.vAsanA

tathA tva.m api sad.buddhe

vicArya_anta: parityajya

.

*m.16 Like janaka, you also discard the 'ego sense' with your intelligent inquiry.

*vlm.16. As janaka has abandoned the consciousness of his personality, together with his desires also; so do you, O intelligent Ráma, forsake them by your acute understanding and of the mind discernment.

*sv.16 Hence, O rAma, like janaka, you too abandon the false and fanciful notion of the ego.sense within your own heart.

 

अहम्कार.अम्बुदे क्षीणे चित्.व्योम्नि विमले तते ।

ahamkAra.ambude kSINe cit.vyomni vimale tate |

नूनम् सम्प्रौढताम् एति स्व.आलोकः भास्करः परः ॥५।१३।१७॥

nUnam samprauDhatAm eti sva.Aloka: bhAskara: para: ||5|13|17||

.

when the "I".cloud clears.from the vast chit.sky

it comes to its grandeur, the self.light, the Supreme Sun

.

ahamkAra.ambude kSINe

cit.vyomni vimale tate |

nUnam samprauDhatAm eti

sva.Aloka: bhAskara: para:

.

*vwv.1997 When the cloud of Ego (or individuality) is destroyed and the stainless sky of Consciousness is spread, the Supreme Sun that is one's own Light (of Consciousness) is spread, the Supreme Sun that is one's own Light (of Consciousness) surely attains to full development (or grandeur).

*sv.17 When this ego.sense is dispelled the supreme light of self.knowledge will surely shine in your heart.

 

एतावद् एव_अतितमः_यद् अहम्भाव.भावनम् ।

etAvat_eva_atitama:_yat_ahambhAva.bhAvana.m |

तस्मिन् च शमम् आनीते प्रकाश* उपजायते ॥५।१३।१८॥

tasmin_ca zamam AnIte prakAza* upajAyate ||5|13|18||

.

wherever there is dense darkness

.the "I".sense=feeling.

and there it is brought to peace,

there arises illumination of the Self.

.

etAvat_eva_atitama:

yat_ahambhAva.bhAvana.m |

tasmin_ca zamam AnIte

prakAza* upajAyate

.

To this very extent, where there is dense darkness

यद् अhamभाव.भावनम् which is the "I".sense.feeling

तस्मिन् च शमम् आनीते and there being brought to peace

प्रकाशः उपजायते

illumination arises.

*m.18 On the whole, the sense and feeling of ego is the highest and deepest darkness. When that starts declining, the light (of knowledge of Self) begins.

*vlm.18. It is the greatest ignorance to think of one's egoism (or self.personality); this thought being relaxed by the sense of our nothingness, gives room to the manifestation of holy light in the soul.

*sv.18 This ego.sense alone is the densest form of darkness: when it is dispelled, the inner light shines by itself.

 

न_अहम् अस्ति न च_अन्यः_अस्ति न.च न_अस्ति_इति भावितम् ।

na_aham asti na ca_anya:_asti na.ca na_asti_iti bhAvita.m |

मनः प्रशान्तिम् आयातम् न_उपादेयेषु मज्जति ॥५।१३।१९॥

mana: prazAntim AyAtam na_upAdeyeSu majjati ||5|13|19||

.

na "aha.m asti" not "I" is

na ca anya: asti nor "another" is

na.ca na_asti nor is not

iti bhAvita.m

mana: prazAntim AyAtam Mind comes to tranquility

na upAdeyeSu majjati .

*m.19. 'I am not. The others are not. All this is not' when one thinks thus, mind becomes quiet and does not drown itself in objects.

*sv.19 He who knows 'I am not', 'Nor does the other exist', 'Nor is there non.existence', and whose mental activity has thus come to a standstill, is not engrossed in acquisitiveness.

*vlm.19. Neither think of the entity nor non.entity of yourself or others; but preserve the tranquility of your mind from both the thoughts of positive and negative existences; in order to get rid of your sense of distinction between the producer and the produced; (i. e. of the cause and effect, the both of which are identic in Vedanta) or spiritual philosophy.

 

उपादेय.अनुपतनम् हेय.एकान्त.विवर्जनम् ।

upAdeya.anupatana.m heya.ekAnta.vivarjana.m |

यद् एतन् मनसः_राम तत्_बन्धम् विद्धि न_इतरत् ॥५।१३।२०॥

yat_etan_manasa:_rAma tat_bandha.m viddhi na_itarat ||5|13|20||

.

pursuing the acceptable, avoiding the rejectable, is the Mind's work, rAma

:

know that and nothing else to be bondage

.

* upAdeya.anupatana.m heya.ekAnta.vivarjana.m yat_etan_manaso rAma tat_bandha.m viddhi na_itarat उपादेय.अनुपतनं Pursuing the acceptable हेय.एकान्त.विवर्जनम् quite avoiding the rejectable यद् एतन् मनसः राम that which is of the Mind, rAma, तद् बन्धं विद्धि न.इतरत् .know that and nothing else to be bondage.

*vlm.20. Again your fostering a fondness for something as good, and a hatred to others as bad; is but a disease of your mind for your uneasiness only. (Since all things are good in their own kinds, and nothing bad in its nature, and in the sight of God, who pronounced all things good).

*sv.20 20.21 O rAma, there is no bondage here other than craving for acquisition and the anxiety to avoid what one considers undesirable.

*m.20 When such withdrawal from objects takes place mind also falls and thus all bonds. [Craving and aversion are bondage]. There is nothing else.

 

मा खेदम् भज हेयेषु न_उपादेय.परः_भव ।

mA khedam bhaja heyeSu na_upAdeya.para:_bhava |

हेय.अदेय.दृशौ त्यक्त्वा शेष.स्थः स्वच्छताम् व्रज ॥५।१३।२१॥

heya.adeya.dRzau tyaktvA zeSa.stha: svacchatAm vraja ||5|13|21||

.

do not enjoy the misery

of the improper, or follow

propriety, but giving.up

things fit or unfit, totally,

go.on.to Svaccha Purity

.

mA khedam bhaja heyeSu na_upAdeya.paro bhava

heya.adeya.dRzau tyaktvA zeSa.stha: svacchatAm vraja

मा खेदम् भज mA khedam bhaja Do not enjoy the misery हेयेषु न उपादेय.परः भव heyeSu na upAdeyaparo bhava | of the improper, or follow propriety हेय.अदेय.दृशौ त्यक्त्वा heyAdeyadRzau tyaktvA but giving.up things fit or unfit अशेष.स्थः azeSastha: without residue

स्वच्छताम् व्रज svacchatAm vraja go.on.to Svaccha Purity.

*vlm.21. Be not fond of what you think to be beautiful, nor disgusted at what appears hateful to you, get rid of these antagonist feelings, and be even minded by fixing it on One, before whom all things are alike and equally good.

*sv.21 20.21 O rAma, there is no bondage here other than craving for acquisition and the anxiety to avoid what one considers undesirable.

*m.21 Do not worship sorrow and lowly and undesireable things. Do not get into the grip of objects Reject the perceptions of agreeable and disagreeable. Be steady in what remains and move into the state of purity.

 

येषाम् इदम् उपादेयम् इदम् हेयम् इति स्थितिः ।

yeSAm idam upAdeyam idam heyam iti sthiti: |

विलीना ते न वाञ्छन्ति न त्यजन्ति_इह किम्चन ॥५।१३।२२॥

vilInA te na vAJchanti na tyajanti_iha kimcana ||5|13|22||

.

those who have gone beyond the words

"acceptable" and "unacceptable",

in such a state they do not crave

or give.up anything at.all

.

idam heyam

iti sthiti: vilInA

te na vAJchanti

na tyajanti

iha kimcana

येषाइदउपादेयम् yeSAm idam upAdeyam

those for whom "this is to be accepted, .

इदं हेयम् idam heyam

this to be rejected" .

इति स्थितिः विलीना iti sthiti: | vilInA

such a state is eliminated .

ते न वाञ्छन्ति te na vAJchanti

they do not covet

न त्यजन्ति na tyajanti

nor renounce .

इह किंचन iha kimcana

here whatever.

*m.22 Those in whom likes and dislikes are totally eliminated will neither want anything or reject anything.

*vlm.22. They that view the desirable and the detestable in the same light, are neither fond of the one nor averse to the other.

*sv.22 Do not succumb to such anxiety and do not let acquisition of what is considered desirable be your goal: giving up both these attitudes, rest in what remains.

 

हेय.उपादेय.कलने क्षीणे यावन् न चेतसः ।

heya.upAdeya.kalane kSINe yAvat_na cetasa: |

न तावत् समता भाति स.अभ्रे व्योम्नि_इव चन्द्रिका ॥५।१३।२३॥

na tAvat samatA bhAti sa.abhre vyomni_iva candrika.a ||5|13|23||

.

so long as the distinctions of pro and con, like and loathe, are not erased from Affectivity

so long too samatA.Sameness does not shine like the moon in a clouded sky

.

heya.upAdeya.kalane kSINe yAvan_na cetasa:

na tAvat samatA bhAti sAbhre vyomni_iva candrika.a

yAvat heya.upAdeya.kalane so long as distinctions of pro and con

na kSINe cetasa: are not erased from the cetas Affectivity

na tAvat samatA bhAti thus long samatA.Sameness does not shine

sAbhre vyomni iva candrika.a like the moon in a cloudful sky.

*jd.23 yAvat heya.upAdeya.kalane so long as distinctions of pro and con na kSINe cetasa: are not erased from the cetas Affectivity na tAvat samatA bhAti thus long samatA.Sameness does not shine sAbhre vyomni iva candrika.a like the moon in a cloudful sky.

#heyopAdeya

#cetas cetas Affectivity

*m.23 As long as such a state is not reached, equality will not arise. It will be like moonlight shadowed by clouds.

*vlm.23. Until the fancy of the desirableness of one thing and dislike of the other, is effaced from the mind, it is as hard to have the good grace of equanimity, as it is difficult for the moonlight to pierce thru the cloudy sky.

*sv.23 They in whom the twin.urges of acquisition and rejection have come to an end do not desire anything nor do they renounce anything.

 

 

Sandpaper Tree (Sakhota, zAkhoTa)

http://ecoheritage.cpreec.org/Viewcontall.php?$mFJyBfK$MA5hj$m1Rt&7S

 

अ.वस्तु_इदम् इदम् वस्तु यस्य_इति लुलितम् मनः ।

a.vastu_idam idam vastu yasya_iti lulita.m mana: |

तस्मिन् न_उदेति समता शाखोट इव मञ्जरी ॥५।१३।२४॥

tasmin na_udeti samatA zAkhoTa* iva maJjarI ||5|13|24||

.

"avastu_idam idam vastu"

"This is insubstantial/unreal, this is substantial/real"

yasya_iti lulita.m mana:

of/by this kind (of thinking) the Mind is fuddled

tasmin na udeti samatA

there Sameness does not arise

zAkhoTa iva maJjarI

like a bouquet of Sandpaper flowers

.

*m.24 If the mind is tossed around by feelings like 'this world is unreal; (may be) it is real', it will never achieve equilibrium. A creeper will not sprout out of the 'sakhota' tree.

*sv.24 The mind does not reach the state of utter tranquillity till these two impulses (of acquisition and of rejection) have been eliminated.

*vlm.24. The mind which considers one thing as some thing a propos, and another as nothing to the purpose, (the one as desirable and the other worthless); is deprived of the blessing of indifference, as the brier sákota is despised, not standing with all its

fruits and flowers.

#lulita

*jd.24 "avastu_idam idam vastu" "This is insubstantial/unreal, this is substantial/real" yasya_iti lulita.m mana: of/by this kind (of thinking) the Mind is fuddled tasmin na udeti samatA there Sameness does not arise zAkhoTa iva maJjarI like a bouquet of Sandpaper flowers.

 

युक्त.अयुक्त.ईषणा यत्र लाभ.अलाभ.विलासिनी ।

yukta.ayukta.ISaNA yatra lAbha.alAbha.vilAsinI |

समता स्वच्छता तत्र कुतः_वैराग्य.भासिनी ॥५।१३।२५॥

samatA svacchatA tatra kuta:_vairAgya.bhAsinI ||5|13|25||

.

yukta.ayukta.ISaNA yatra

lAbha.alAbha.vilAsinI

samatA svacchatA tatra

kuta:_vairAgya.bhAsinI

 .

*m.25 How can detachment and dispassion, equality and purity dwell in a mind which indulges in the pastime of making choices between proper and improper desires and estimations of profit and loss?

*sv.25 Even so, as long as one feels 'this is real' and 'this is unreal' the mind does not experience peace and equilibrium. How can equanimity, purity or dispassion arise in the mind of one who is swayed by thoughts of 'this is right', 'this is wrong' 'this is gain', 'this is loss'?

*vlm.25. Where there is a craving for the desirable, and an aversion to what is unseemly, and when there is a cry for gain and an outcry at one's loss; it is impossible for even mindedness, dispassionateness and tranquility of the mind, to abide then and there in that state.

 

एकस्मिन् ब्रह्म.तत्त्वे_अस्मिन् विद्यमाने निरामये ।

ekasmin brahma.tattve_asmin vidyamAne nirAmaye |

नाना.अनानातया नित्यम् किम् अयुक्तम् क्व युक्तता॥२६॥

nAnA.anAnAtayA nityam kim ayuktam kva yuktatA||26||

.

ekasmin brahma.tattve

in the one brahman.Thatness

asmin vidyamAne nirAmaye here knowing boundlessly

nAnA anAnA.tayA nityam various.unvariousness ever

kim ayuktam what is improper

kva yukta.tA

where is propriety

?

*m.26 Where are (considerations of) proper and improper when the the flawless brahman spirit is clearly visible?

*sv. 26 When there is only one brahman (which is forever one and the many) what can be said to be right and what wrong?

*vlm.26. There being only the essence of one pure.Brahma diffused throughout the universe, how very improper is it to take the one as many, and among them something as good or bad; (when the Maker of all has made all things good).

#ayukta a. (>yuj), not yoked; not harnessed rv.; not connected, not united (as vowels); not added, not joined; not applied or made use of (see <.cAra>); to be supplied (see <.padArtha>); not attentive, not devout rv.; not suited, unfit, unsuitable; not dexterous, silly R.; ayuktam ind. not being yoked zbr. ayuktatA f. ayuktatva n. the not being used, the not being suitable.

#nirAmaya nir.A.maya m. freedom from illness, health, welfare; nirAmayam ind. in <nirAmayam devadattAya>, or <.ttasya> good health or hail to durga!); a. free from illness, healthy, well; causing health, wholesome; complete, entire hariv.; infallible, secure; untainted, pure ||5|13|YV always uses this term in the sense of <nir.A.maya>, "unbounded".||

 

ईप्सित.अनीप्सित.अशङ्के मर्कट्यौ चित्त.पादपे ।

Ipsita.anIpsita.azaGke markaTyau citta.pAdape |

चञ्चले स्फुरतो यस्मिन् कुतस् तस्य_इह सौम्यता ॥५।१३।२७॥

caJcale sphurata: yasmin kuta:_tasya_iha saumyatA ||5|13|27||

.

Ipsita.anIpsita.AzaGke

markaTyau citta.pAdape

caJcale sphurata: yasmin

kutas tasya iha saumyatA

.

*m.27 How can there be gentleness and equality when likes and dislikes spring up like the fickle feet of a monkey?

*sv.27 As long as the mind is swayed by thoughts of the desirable and the undesirable there cannot be equanimity.

*vlm.27. Our desires and dislike, are the two.apes abiding on the tree of our hearts; and while they continue to shake and swing it with their jogging and jolting, there can be no rest in it.

 

निराशता निर्भयता नित्यता समता ज्ञता ।

nirAzatA nirbhayatA nityatA samatA jJatA |

निरीहिता निष्क्रियता सौम्यता निर्विकल्पता ॥५।१३।२८॥

nirIhitA niSkriyatA saumyatA nirvikalpatA ||5|13|28||

.

nirAzatA nirbhayatA

nityatA samatA jJatA |

nirIhitA niSkriyatA

saumyatA nirvikalpatA

.

*m.28.29 Desirelessness, fearlessness, eternity, equality, knowledge orientation, lack of indulgences, desisting from works, changelessness, genetleness, courage,

*sv.28 28.29 Desirelessness (absence of all expectations), fearlessness, unchanging steadiness, equanimity, wisdom, non.attachment, non.action, goodness, total absence of perversion, courage, endurance, friendliness, intelligence, contentment, gentleness, pleasant speech all these qualities are natural to one who is free from the instincts of acquisition and rejection: and even those qualities are non.intentional and spontaneous.

*vlm.28. Freedom from fear and desire, from exertions and action, together with sapience and equanimity, are the inseparable accompaniments of ease and rest.

 

धृतिः_मैत्री मतिः_तुष्टिः_मृदुता मृदु.भासिता ।

dhRti:_maitrI mati:_tuSTi:_mRdutA mRdu.bhAsitA |

हेय.उपादेय.निर्मुक्ते ज्ञे तिष्ठन्ति_अपवासनम् ॥५।१३।२९॥

heya.upAdeya.nirmukte jJe tiSThanti_apavAsana.m ||5|13|29||

.

dhRti: maitrI Stability, friendliness,

mati: tuSTi: the mind contented,

mRdutA mRdu.bhAsitA

heya.upAdeya.nirmukte jJe

tiSThanti apavAsana.m

.

*vlm.29. The qualities of forbearance and fellow feeling, accompanied with contentment and good understanding, and pined with a mild disposition and gentle speech, are the indispensable companions of the wise man, who has got rid of his desires and the feelings of his liking or dislike.

*m.29 ... firmness, friendliness, contentment, pleasing speech, lack of likes and dislikes, freedom from the sense of agreeable and disagreeable these are the characteristies of a Jnani who is free from vasanas.

 

धावमानम् अधः_भागे चित्तम् प्रत्याहरेत् बलात् ।

dhAvamAnam adha:_bhAge citta.m pratyAharet balAt |

प्रत्याहारेण प्रतितम् अधः_वारि_इव सेतुना ॥५।१३।३०॥

pratyAhAra.iNa pratita.m adha:_vAri_iva setunA ||5|13|30||

.

dhAvamAnam adho.bhAge

citta.m pratyAharet .let the Affection be controlled

balAt .forcefully

pratyAhAra.iNa pratita.m adha:_vAri iva setunA

.

*m.30 One should withdraw his senses from the objects when the mind is sliding towards the lowly paths.

*sv.30 One should restrain the mind from flowing downward, even as the flow of a river is blocked by the construction of a dam.

*vlm.30. The mind running to meanness, is to be repressed by restraining the passions and appetites; as the current of water running below, is stopped by its lock gate.

#hR #AhR #pratyAhR #pratyAhara.: retreat (from battle); withdrawal of the senses in AshtAnga Yoga; #pralaya, the Doomsday process.

 

बाह्य.अनर्थान् इमान् त्यक्त्वा तिष्ठन् गच्छन् स्वपन् श्वसन् ।

bAhya.anarthAn imAn_tyaktvA tiSThan_gacchan_svapan_zvasan |

सर्वस्था सर्वदा सर्वान् आन्तराश् च विचारय ॥५।१३।३१॥

sarvasthA sarvadA sarvAn AntarA:_ca vicAraya ||5|13|31||

.

when you have cast.aside all your external futile purposes.

when you stay, when you go, when you dream, when you breathe,.

everywhere, everywhen, and all within,.so make your inquiry

bAhyAn arthAn / bAhya.anartha imAn tyaktvA

having given.up these e ternal purposes / bAhya.anarthAn e ternal futilities

tiSThan gacchan svapan zvasan

sitting, going, dreaming, breathing,

sarvasthA sarvadA sarvAn

everywhere, everywhen, everything

AntarAz ca vicAraya

enquire inwardly. "AntarAMz ca" ??? das....@gmail.com

*m.31 In such a state of withdrawal, one should engage in internal reflection while eating, walking, sitting, dreaming etc., always and in all ways.

*vlm.31. Shun the sight of external things, which are the roots of error and fallacy; and consider always their internal properties both when you are awake and asleep, and also when you are walking about or sitting down.

*sv.31.32 After having firmly abandoned all contact with external objects turn the mind within and reflect over everything within yourself, even while engaged in various activities.

 

गृहीत.तृष्णा.शफरि वासना.जालम् आविलम् ।

gRhIta.tRSNA.zaphari vAsanA.jAla.m Avila.m |

संसार.वारि.प्रसृतम् चिन्ता.तन्तुभिर् आततम् ॥५।१३।३२॥

saMsAra.vAri.prasRta.m cintA.tantu.bhi:_Atata.m ||5|13|32||

.

this net of vAsanA.s set.for

the craving fish of saMsAra,

made of the knotted strings of care.

grasped by craving a fish is

tangled in a vAsanA.net

saMsAra.vAri.prasRta.m outspread in saMsAra waters

cintA.tantubhir Atata.m with care.strings outspread

.

gRhIta.grasped/taken/conceived.tRSNA.Craving.zaphari Vâsanâ.jAla.network.m Avila.m | Samsâra.Convolution.vAri.prasRta.m cintA.care/concern.tantu.bhi: Atata.m

.

*vlm.32. Avaricious men are caught like greedy fishes, in the hidden net of their insatiable desires, and which is woven with the threads of worldly cares, and is under the waters of worldly affairs.

*sv.31.32 After having firmly abandoned all contact with external objects turn the mind within and reflect over everything within yourself, even while engaged in various activities.

*m.32 This (fisherman's) net of vasanas is woven by the strings of griefs and sorrows. It holds the fish of desires and is shaken in the waters of 'saMsara' (to shake the water off the fish).

*jd.32 gRhIta.tRSNA.zaphari grasped.craving.fish vAsanA.jAla.m Avila.m vAsanA.net confused saMsAra.vAri.prasRta.m outspread in saMsAra waters cintA.tantubhir Atata.m with care.strings outspread.

 

अनया तीक्ष्णया तात_छिन्धि बुद्धि.शलाकया ।

anayA tIkSNayA tAta_chindhi buddhi.zalAkayA |

वात्यया_इव_अम्बुदम् काले वहन्त्या वितते पदे ॥५।१३।३३॥

vAtyayA_iva_ambudam kAle vahantyA vitate pade ||5|13|33||

.

anayA tIkSNayA

tAta dear

chindhi shatter

buddhi.zalAkayA with the rod of Intellect

vAtyayA iva ambudam

kAle in time

vahantyA vitate pade

.

*m.33 My child, shear (the net) off with the sharp arrow of discriminatory intelligence. And then move along in the vastness of brahman state.

???.34 O beautiful and righteous rAma, cut asunder with courage and unrestrained intelligence, the roots of this tree of saMsara, which is the very refuge of all sprouts of sins, criminalities and blemishes.

*vlm.33. Now Ráma! cut the meshes of this net, with the knife of your good understanding; and disperse it in the water, as a tempest rends the thick cloud and scatters it about the air.

*sv.34 33.34 With the help of this sharp sword of wisdom, cut thru this network of conditioning (which throws up cravings, intentions, motivations, acceptance and rejection) which alone is the cause of this stream of world.appearance.

 

अस्य संसार.वृक्षस्य मूलम् दोष.अङ्कुर.आस्पदम् ।

asya saMsAra.vRkSasya mUla.m doSa.aGkura.Aspadam |

भव्य.धीरेण धैर्येण प्रोद्धर.उद्धरया धिया ॥५।१३।३४॥

bhavya.dhIra.iNa dhairyeNa proddhara.uddharayA dhiyA ||5|13|34||

.

asya saMsAra.vRkSasya

of this Samsâra.Tree

mUla.m

the root

doSa.aGkara.Aspadam

is the seat of the shoot of evil

bhavya.dhIra.iNa dhairyeNa

proddhara.uddharayA dhiyA .

bhavyadhIra

*m.34. Try O gentle Ráma! to uproot the root of worldliness, which sprouts forth in the weeds of vice, with the hatchet of your perseverance and the eliminating shovel of your penetration.

*sv.34 33.34 With the help of this sharp sword of wisdom, cut thru this network of conditioning (which throws up cravings, intentions, motivations, acceptance and rejection) which alone is the cause of this stream of world.appearance.

*vlm.34. Try O gentle Ráma! to uproot the root of worldliness, which sprouts forth in the weeds of vice, with the hatchet of your perseverance and the eliminating shovel of your penetration.

#Aspada.m place, seat, station, abode; object for. AspadI>bhU become an object of. .#nirAspada nir.Aspada adj. restless, homeless, portionless, objectless

धृ #dhR #uddhR #uddhara: to extricate, remove +

धृ #dhR #uddhR #proddhR #proddhara. lifting up, bearing +

 

मनसा_एव मनः_छित्त्त्वा कुठारेण_इव पादपम् ।

manasA_eva mana:_chitttvA kuThAreNa_iva pAdapam |

पदम् पावनम् आसाद्य सद्य* एव स्थिरः_भव ॥५।१३।३५॥

padam pAvana.m AsAdya sadya* eva sthira:_bhava ||5|13|35||

.

manasA eva

with only Mind

manaz chitttvA

having cut the Mind

kuThAra.iNa iva pAdapam l

like a tree with a broad.ax

padam pAvana.m AsAdya

having attained the state of pAvana Purity

sadya eva even at.once

sthiro bhava be firmly committed

.

*m.35.36 Shear away this tree with the axe of your mind with a forceful will. Attain then that perfect state of purity.

*vlm.35. Employ your mind to hew down the cravings your mind, as they use the axe to cut down a tree, and you will then rest in quiet as you arrive at the state of holiness.

*sv.35 Cut down the mind with the mind itself.

*vlm.35. Employ your mind to hew down the cravings your mind, as they use the axe to cut down a tree, and you will then rest in quiet as you arrive at the state of holiness.

 

मनसा_एव मनः_छित्त्वा विस्मृत्या चरमम् मनः ।

manasA_eva mana:_chittvA vismRtyA caramam mana: |

वर्तमानम् अपि_छित्त्वा_छिन्नासंसारताम् व्रज ॥५।१३।३६॥

vartamAnam api_chittvA_chinnAsaMsAratAm vraja ||5|13|36||

.

manasA eva mana: chittvA with only Mind having cut the Mind

vismRtyA by forgetting

caramam mana: finally Mind

vartamAnam api t.zittvA

chinnAsaMsAratAm vraja

.

*m.36 Abide and be stable in that state. Wipe out even the last vestiges of mind. Shake off even the sense of 'present' and move into immutability.

*vlm.36 Having destroyed the former state of your mind by its present state, try to forget them both by your heedless mind in future, and manage yourself unmindful of the world. (There is a play of the word mind in the original).

*sv.36 Having reached the state of purity, remain established in it right now. Cut the mind down with the mind and dismiss the thought of the mind which thus negates the mind: thus will you have finally destroyed the world.appearance.

#car #carama.: चरम (nom. pl. carame, or caramAH) last, ultimate, final (caramA kriyA, "the [final i.e.] funeral ceremony") • the outermost (first or last, opposed to the middle one) • later • (caramam kim, "what more?") • "western", in comp • caramam ind. last • at last, at the end • after any one (gen).

 

मोहः विस्मृत्य संसारम् न भूयः परिरोहति ।

moha:_vismRtya saMsAra.m na bhUya: parirohati |

चित्तम् विस्मृत्य संसारः_न भूयः परिरोहति ॥५।१३।३७॥

citta.m vismRtya saMsAra:_na bhUya: parirohati ||5|13|37||

.

Delusion unremembered, then

Samsâra does not come again;

Affection unremembered, then

Samsâra does not come again

.

moha:_vismRtya

saMsAra.m na bhUya: parirohati |

citta.m vismRtya

saMsAra:_na bhUya: parirohati

.

*vlmp.37 Your utter oblivion of the world will prevent the revival of your mind and stop the reappearance of ignorance which accompanies the mind.

 

"तिष्ठन् गच्छन् स्वपन् जाग्रन् निवसन् उत्पतन् पतन् ।

"tiSThan gacchan svapan jAgran nivasan_utpatan patan |

असद् एव_इदम्" इति_अन्तर् निश्चित्य_आस्थाम् परित्यज्य ॥५।१३।३८॥

asat_eva_idam" iti_antar nizcitya_AsthAm parityajya ||5|13|38||

.

"tiSThan gacchan staying, going

svapan jAgran dreaming, waking

nivasan.n utpatan patan

asad"_eva idam

iti antar nizcitya

AsthAm parityajya

.

*m.38 Whether sleeping, waking, eating, running, sitting or doing anything, do not deviate from your internal firm conviction that this world is unreal.

*sv.38 Though appearing to function in this world, be firmly rooted in the awareness of the unreality of all this and thus give up all hopes and expectations.

*vlm.38. Whether you are waking or sleeping or in any other state of your life; you must remember the nihility of the world, and resign your reliance in it.

*vlmp.38 Whether you are waking or sleeping or in any other state of your life, you must remember the nothingness of the world and give up your reliance on it.

 

समताम् अलम् आश्रित्य सम्प्राप्तम् कार्यम् आहरन् ।

samatAm alam Azritya samprApta.m kArya.m Aharan |

अचिन्तयन् तथा प्राप्तम् विहरा_इह हि राघव ॥५।१३।३९॥

acintayan_tathA prApta.m viharA_iha hi rAghava ||5|13|39||

.

samatAm alam Azritya having full recourse to samatA.Sameness

samprApta.m kAyam

Aharan

acintayan

tathA prApta.m

vihara iha hi rAghava

.

*m.39 rAma, move around in this world doing works as they come to you, taking refuge in that equal and pure One.

*sv.39 Rooted in equanimity, doing whatever happens to be the appropriate action in each given situation and not even thinking about what has thus befallen you unsought, live a non.volitional life here.

*vlm.39. Leave off your selfishness (mamatá.or.meitatem), O Ráma! and rely in the disinterestedness of your soul; lay hold on what ever offers of itself to you and without seeking for it all about.

*vlmp.39 Leave off your selfishness, O rAma, and rely upon the detachment of your soul. Lay hold of what ever offers itself to you and without seeking for it.

#hR #AhR The very general and common meaning in which it is used is that of "doing or accomplishing a thing". vicitra.kArya.kartRtva.m Aharat vAsanA.vazAt | fm4042.035 • samatAm alam Azritya samprApta.m kArya.m Aharan fm5013.039 Satya Vrat.

 

यथा शर्वः_अपि लिङ्गानि न बिभर्ति बिभर्ति च ।

yathA zarva:_api liGgAni na bibharti bibharti ca |

त्वम् एवम् इह कार्यानि कुरु मा कुरु च_अनघ ॥५।१३।४०॥

tva.m eva.m iha kAryAni kuru mA kuru ca_anagha ||5|13|40||

.

yathA zarva: api even as sharva.shiva

liGgAni na bibharti does not bear/support the linga.symbols

bibharti ca yet bear/supports them

tva.m eva.m iha kAryAni kuru you thus here do your actions

mA kuru ca_anagha and refrain from doing, Râghava

.

*m.40 Lords Vishnu and Siva wear/ bear symbols and attributes without really having none. In the same way perform works in this world without the sense of performing (without ownership).

*sv.40 Even as the Lord may be said to be both the doer and the non.doer of all actions here, you, too, live non.volitionally doing yet not doing what has to be done.

*jd.40 yathA zarva: api even as sharva.shiva liGgAni na bibharti does not bear/support the linga.symbols bibharti ca yet bear/supports them tva.m eva.m iha kAryAni kuru you thus here do your actions mA kuru ca_anagha and refrain from doing, rAghava.

 

त्वम् एव वेत्ता त्वम् अजः त्वम् आत्मा त्वम् महेश्वरः ।

tva.m eva vettA tva.m aja: tva.m AtmA tva.m mahezvara: |

आत्मनः_व्व्यतिरिक्तः सन् त्वया_उत्थम् इदम् आततम् ॥५।१३।४१॥

Atmana:_vvyatirikta: san tvayA_uttha.m idam Atata.m ||5|13|41||

.

tva.m eva vettA just you are the Knower

tva.m aja: you are the Unborn

tva.m AtmA you are the Self

tva.m mahezvara: you are the Great Lord

Atmana:_vvyatirikta: san tvayA_uttha.m idam Atata.m

.

*m.41 You are the knower. You are that unborn. You are the self. You are the supreme Lord. You are the one manifesting this vast universe without any inconsistency and incoherence with the Self.

*sv.41 You are the knower of all, the self. You are the unborn being, you are the supreme Lord; you are non.different from the self which pervades everything.

*vlm.41. Knowing the knowable, one finds hiMself as the increate soul and Great Lord of all; but being apart from that soul, he views only the material world spread before him.

#ric #rikta #atirikta #vvyatirikta reaching beyond, excessive, immoderate (ifc. abundantly furnished with) MBh.; separate, different or distinct from, other than (abl. or comp.) Mn. MBh. &c.; (ifc.) free from Sarvad.; left remaining from Ragh. Sch. (v.l.); with drawn, withheld W.; excepted ib.; (am) ind. with the exception of, except, without (e. g. svara.v., "except the accent") MW.; .tA, f. (BhP.), .tva n. (Sarvad.) distinction, difference.

#Atata .. spread, extended, stretched or drawn (as a bow or bow string); long (as a way); fixed on, clinging to (tasmin).

 

येन_आत्म.दृश्य.सद्भावाद् अभितः_भावन.उज्झिता ।

yena_Atma.dRzya.sadbhAvAt_abhita:_bhAvana.ujjhitA |

स* न संगृह्यते दोषैर् हर्षामर्ष.विषाद.जैः ॥५।१३।४२॥

sa* na saMgRhyate doSai:_harSAmarSa.viSAda.jai: ||5|13|42||

.

yena

Atma.dRzyasad.bhAvAt .dRzya.sad.bhava / dRzi.asad.bhAva

because of the percept.So.being / seeing/eye.notSo.being ambiguously

abhita: bhAvana.ujjhitA

sa na saMgRhyate doSai:

harSAmarSa.viSAda.jai: .

*m.42 Whoever discards the sense and feeling of individualised finiteness and looks upon everything from the perception of Self is not touched by the blemishes of joy or sorrow.

*sv.42 He who has abandoned the idea that there is an object of perception which is other than the self, is not subjected to the defects born of joy and grief.

*vlm.42. He who has the sight of the inner spirit, is freed from the thoughts of the external world, and is not subjected to the joy or grief or sorrow and other evils of his life.

 

राग.द्वेष.विनिर्मुक्तः समलोष्ट.अश्म.काञ्जनः ।

rAga.dveSa.vinirmukta: samaloSTa.azma.kAJjana: |

युक्त इति_उच्यते योगी त्यक्त.संसार.वासनः ॥५।१३।४३॥

yukta iti_ucyate yogI tyakta.saMsAra.vAsana: ||5|13|43||

.

rAga.dveSa.vinirmukta:

having become free.from passion and hatred

samaloSTa.azma.kAJjana:

yukta iti_ucyate yogI tyakta.saMsAra.vAsana:

.

*m.43 Whoever is liberated from attachment and jealousy, for whom gold and wood are same, is called a yogi, the one who is yoked (to the Supreme), a 'yukta', with all vasanas being shaken off.

*sv.43 He is known as a yogi who is freed from attraction and aversion, to whom a clod of earth and a nugget of gold are of equal value and importance, and who has given up all the tendencies which confirm the world.appearance.

*vlm.43. He is called a Yogi who is free from passions and enmity, and looks on gold and rubbish in the same light; he is joined with his Joy in his Yoga, and disjoined from all worldly desires.

 

स यत् करोति यत्_भुङ्क्ते यत्_ददाति निहन्ति यत् ।

sa* yat karoti yat_bhuGkte yat_dadAti nihanti yat |

तत्र मुक्त.धियस् तस्य समता सुख.दुःखयोः ॥५।१३।४४॥

tatra mukta.dhiya:_tasya samatA sukha.du:khayo: ||5|13|44||

.

sa he

yat karoti what he does

yad bhuGkte what he enjoys

yad dadAti what he bestows

nihanti yat destroying which

tatra mukta.dhiya: tasya samatA sukha.du:khayo:

.

*m.44 Such a person no matter what he does whether eating, whether giving, whether killing shall be with a sense of equality towards the consequential joys or sorrows.

*vlm.44. He enjoys the fruit of his own acts, and minds not what he wastes or gives away; he has the evenness of his mind in every condition, and is unaltered by pain or pleasure. (The sanskrit sukh.dukkha means also prosperity and adversity, and good and evil of every kind).

*sv.44 Whatever he does, whatever he enjoys, whatever he gives and whatever he destroys, his consciousness is free and therefore equanimous in pain and pleasure.

 

प्राप्तम् कर्तव्यम् एव_इति त्यक्त.इष्ट.अनिष्ट.भावनः ।

prApta.m kartavyam eva_iti tyakta.iSTa.aniSTa.bhAvana: |

प्रवर्तते यः कार्येषु न स मज्जति कुत्र.चित् ॥५।१३।४५॥

pravartate ya: kArya.iSu na sa majjati kutra.cit ||5|13|45||

.

"Fittingly gotten": he forsakes

wishing and unwishing feelings:

involved in his activities,

he is not.at.all drowned in them

.

prApta.m kartavyam eva iti

what is gotten is to.be.done "Fittingly gotten"

tyakta.iSTa.aniSTa.bhAvana:

the forsaken.wished.unwished.feeling

pravartate ya: kArya.iSu

he who gets involved with actions

na sa majjati kutracit

does not drown in them anyhow.

*m.45 He treats everything that comes to him as his duty without any likes or dislikes. He does his duty without involving hiMself even a bit (ie in a detached manner)

*sv.45 Doing whatever has to be done without the division into the desirable and the undesirable, he who engages hiMself in action does not drown in it.

*vlm.45. He who receives what he gets, and is employed with whatever offers of itself to him, without considering the good or evil that he is to gain by it, is not plunged into any difficulty.

 

चित्.सत्ता=मात्रम् एव_इदम् इति निश्चय.वन् मनः ।

cit.sattA=mAtram eva_idam iti nizcaya.van mana: |

त्यक्त.भोग.अभिमननम् शमम् एति महामते ॥५।१३।४६॥

tyakta.bhoga.abhimanana.m zamam eti mahAmate ||5|13|46||

.

cit.sattA=mAtram eva idam

iti nizcaya.van mana: so is Mind convinced

tyakta.bhoga.abhimanana.m

zamam eti

mahAmate

.

*m.46 O rAma of mighty intelligence, such a yogi is firm in his mental conviction that 'all this is consciousness existence only'. He is free of any thought of indulgence in pleasure. And so his mind is peaceful.

*sv.46 He who is confirmed in his conviction that the infinite consciousness alone exists, is instantly freed from thoughts of pleasure and is therefore tranquil and self.controlled.

*vlm.46. He who is certain of the truth of the spiritual essence of the world, pants not for its physical enjoyments, but he is even.minded at all times.

 

मनः प्रकृत्या_एव जडम् चित्तत्वम् अनुधावता ।

mana: prakRtyA_eva jaDa.m citta.tva.m anudhAvatA |

मांस.गर्धेन मार्जारः वने मृग.पतिम् यथा ॥५।१३।४७॥

mAMsa.gardha.ina mArjAra: vane mRga.patim yathA ||5|13|47||

.

mana:

prakRtyA eva

jaDa.m citta.tva.m

anudhAvatA

mAMsa.gardha.ina

mArjAra: vane mRga.patim yathA

.

*m.47 Mind is stupid by nature. It tries to chase and imitate some elemental mental consciousness. It is like a cat trying to chase a lion with a greed for the lion's flesh.

*sv.47.48 The mind is by nature inert: it borrows intelligence from the consciousness which it pursues in order to gain the ability to experience.

*vlm.47. The dull mind follows the active intellect in accomplishing its objects, as the carnivorous cat or fox follows the lion in quest of meat.x

 

सिंह.वीर्य.वशात्_लब्धम् मांसम् भुङ्क्ते_अनुगः_हरेः ।

siMha.vIrya.vazAt_labdha.m mAMsa.m bhuGkte_anuga:_hare: |

चिद्.वीर्य.वशतः प्राप्तम् दृश्यम् आश्रयते मनः ॥५।१३।४८॥

cit.vIrya.vazata: prApta.m dRzyam Azrayate mana: ||5|13|48||

.

a member of his pack eats meat

by the might of the Lord of Beasts;

and manas.Mind has recourse to perceptions

gotten by means of the might of the chit.Consciousness

.

siMha.vIrya.vazAt_labdha.m mAMsa.m bhuGkte_anuga: hare:

cid.vIrya.vazata: prApta.m dRzyam Azrayate mana:

.

सिंह.वीर्य=वशात्

by force of the lion's strength

लब्धम् मांसम्

meat is got

भुङ्क्ते_sनुगः हरेः

the follower of the lord of beasts eats it

चिद्.वीर्य=वशतः

by force of the strength of chit.Consciousness

प्राप्तम् दृश्यम्

the percept is got

आश्रयते मनः manas.Mind subsists.on/considers it.

*m.48 The cat can eat the flesh that has been obtained by the might of a lion. Similarly mind attaches itself to the phenomena manifest by the face of consciousness.

*sv.47.48 The mind is by nature inert: it borrows intelligence from the consciousness which it pursues in order to gain the ability to experience.

*vlm.48. As the servile band of the lion feeds on the flesh acquired by his prowess, so the mind dwells upon the visible and sensible object, which it perceives by power of the intellect.

.*AB  Azrayate upajIvati ||5|13|

#zri #Azri 1 P. #Azrayati, to affix; to apply anything AV.: A. #Azrayate, to attach one's self to; to join MBh. &c.; to adhere, rest on. Mn.MBh.; to betake one's self to, resort to; to depend on; to choose, prefer; to be subject to, keep in mind; to seek refuge in, enter, inhabit; to refer or appeal to MBh.&c.

 

मन* एवम् अ.सत्.कल्पम् चित्.प्रसादेन जीवति ।

mana* eva.m a.sat.kalpam cit.prasAda.ina jIvati |

भावयन् विश्वम् एव_एकम् चिन्ताम् एत्य चिद् अपि_उत ॥५।१३।४९॥

bhAvayan_vizva.m eva_eka.m cintAm etya cit_api_uta ||5|13|49||

.

mana eva.m asatkalpam

so Mind is a Deception an asat.kalpa, an unSuch conception

cit.prasAda.ina jIvati

it lives by grace of chit.Consciousness

bhAvayan vizva.m eva eka.m

cintAm etya cid apy uta

.

*m.49 Mind is a creation of illusion and unreality. It sustains itself due to the grace of consciousness. In spite of this support from consciousness, it thinks of this universe only.

*sv.49.50 The mind thus comes into contact with whatever has been brought into being by the power or energy of consciousness (cit.sakti). Thus, the mind exists by the grace of consciousness, as it were; and it entertains various thoughts on account of its perception of this universe. The consciousness alone is its light: otherwise, how does the inert mind function intelligently?

*vlm.49. Thus the unsubstantial mind, lives upon the outer world by the help of the intellect; but as it comes to remember its origination from the intellect, it recoils back to its original state.

* Mind is unreal notion only, which exists by cit grace. When it

thinks on itself being the sole whole totality, it becomes cit only.

AS: I see a different sense.

The mind exists by grace of cit, forming unreal notions (asat.kalpam) and thus the whole world; but, on the other hand (uta) when it thinks, it also forMs notions about cit. 

#prasAda प्रसाद pra.sAda m. (ifc. f(आ).) clearness , brightness , pellucidness , purity (cf. अम्बु.प्°) , Error! Hyperlink reference not valid.Error! Hyperlink reference not valid.&c (Nom. P. prasAdati °सादति , to be clear or bright. Error! Hyperlink reference not valid.) • graciousness , kindness , kind behaviour , favour , aid , mediation (prasAdAt °दात् .ind.. thru the kindness or by the favour of ; • prasAdaN >kR °दं √ कृ , to be gracious ; cf. दुष्.प्° , द्रिक्.प्°) .¶mw .•• .

 

जडम् यत् किल निर्हीनम् चित्ता दीप.कर्य.ओजसा ।

jaDa.m yat kila nirhIna.m cittA dIpa.karya.ojasA |

तन् मनः शव.संकाशम् अ.चित्_उत्तिष्ठते कथम् ॥५।१३।५०॥

tan mana: zava.saMkAza.m a.cit_uttiSThate katham ||5|13|50||

.

jaDa.m yat kila nirhIna.m

cittA srare of Consciousness

dIpakarya.ojasA

by light.making ojas.Energy

tan mana: zava.saMkAza.m

that corpse.like manas.Mind

acid uttiSThate katham

how can it arise without chit.Consciousness

?

*m.50 How can such a mind exist without the light of consciousness? Without that light it is like a lifeless, dead thing.

*sv.49.50 The mind thus comes into contact with whatever has been brought into being by the power or energy of consciousness (cit.sakti). Thus, the mind exists by the grace of consciousness, as it were; and it entertains various thoughts on account of its perception of this universe. The consciousness alone is its light: otherwise, how does the inert mind function intelligently?

*vlm.50. The mind which is moved and lighted, by the heat and light of the lamp of the intellect; becomes extinct without its physical force, and grows as motionless as a dead body.

 

चित्.स्वभाव.परामृष्टा स्पन्द.शक्तिः_अ.सन्.मयी ।

cit*svabhAva.parAmRSTA spanda.zakti:_a.san.mayI |

कल्पना चित्तम् इति_उक्त्या कथ्यते शास्त्र.दृष्टिभिः ॥५।१३।५१॥

kalpanA citta.m iti_uktyA kathyate zAstra.dRSTibhi: ||5|13|51||

.

produced from the Affective chit

as self.being, the spanda force

of vibration is an unSuch

construct: and so the zAstras say

"kalpanA Fancy's just chitta."

cit*svabhAva.parAmRSTA

connected with the chit.self.being

spanda.zaktir asanmayI the Spanda Vibratory Power, an unSuch construct

kalpanA citta.m ity uktyA by the saying "kalpanA Fancy is chitta Affection"

kathyate zAstra.dRSTibhi:

it is described in zAstra examples

.

cit*svabhAva.parAmRSTA

spanda.zakti:_a.san.mayI |

kalpanA citta.m iti_uktyA

kathyate zAstra.dRSTibhi:

.

*m.51 Mind is a force of resonance to the consciousness force. People with scriptural knowledge call this a fabrication of such a force.

*sv.51 They who are well versed in the scriptures declare that the fictitious movement of energy in consciousness is known as the mind.

*vlm.51. The nature of the intellect is known to exclude the idea of motion or pulsation from it; and the power which has vibration in it, is called intellection or the mind in the Sástras.

 

यः_चित्त.फणि.फूत्कारः सा_एव_इयम् कलना_उच्यते ।

ya:_citta.phaNi.phUtkAra: sA_eva_iyam kalanA_ucyate |

चिद् एव_अहम् इति ज्ञात्वा सा चित्ताम् एव गच्छति ॥५।१३।५२॥

cit_eva_aham iti jJAtvA sA cittAm eva gacchati ||5|13|52||

.

yaz citta.phaNi.phUtkAra:

what is the hissing of the chitta.Snake

saiva iyam kalanA ucyate

is only this kalanA Impulsion

cid eva aham iti jJAtvA

what is chit only, having known "I"

sA cittAm eva gacchati

it goes to the Affective mind.

*m.52. All imaginations and fancies are the hissings of that serpent of mind. When it realizes that 'I am consciousness itself' it attains the original consciousness nature.

*sv.52. And, the expressions of the mind (like the hissing of the snake) are known as thoughts or ideas.

*vlm.52. The breathing (or vibration) of the mind, like the hissing of a snake, is called its imagination (kalpana); but by knowing the intellect as the Ego, it comes to the true knowledge of the inward soul.

*jd.52 yaz citta.phaNi.phUtkAra: what is the hissing of the serpent saiva iyam kalanA ucyate is only this kalanA Impulsion cid eva aham iti jJAtvA what is chit only, having known "I" sA cittAm eva gacchati it goes to the Affective mind.

 

चेत्येन रहिता या_एषा चित् तत्_ब्रह्म सनातनम् ।

cetya.ina  rahitA yA_eSA cit_tat_brahma sanAtana.m |

चेत्येन सहिता या_एषा चित् सा_इयम् कलना_उच्यते ॥५।१३।५३॥

cetya.ina  sahitA yA_eSA cit sA_iyam kalanA_ucyate ||5|13|53||

.

cetya.ina  rahitA yA

what is without the conceptive

eSA cit

this is chit.Consciousness

tad brahma sanAtana.m

That eternal Immensity

cetya.ina  

with the conceptive

sahitA sA

it is unified

eSA cit sA

is This.cit

iyam kalanA ucyate

and this they call the kalanA Impulsion.

*vwv.469. This Consciousness here without any object to be known is that eternal Supreme Spirit (or brahman). This Consciousness here, associated with the object to be known is called this knowing (or grasping of objects).

*sv.53 Consciousness minus conceptualisation is the eternal brahman the absolute; consciousness plus conceptualisation is thought.

*m.53 When the consciousness is without objects (and phenomena) it is the eternal brahman. When it is with objects, the same consciousness is called as 'one that is seized' (kalana), a put.on.

*vlm.53. The intellect which is free from thoughts (chetyas), is the ever lasting Brahma; but being joined with thought, it is styled the imaginative principle or Mind.

*jd.53 cetya.ina  rahitA yA what is without the conceptive eSA cit this is chit.Consciousness tad brahma sanAtana.m That eternal Immensity cetya.ina  with the conceptive sahitA sA it is unified eSA cit sA is This.cit iyam kalanA ucyate and this they call the kalanA Impulsion.

 

किम्चित्_आमृष्ट.रूपम् यत्_ब्रह्म तच् च स्थिरम् मनः ।

kimcit_AmRSTa.rUpam yat_brahma tat_ca sthiram mana: |

कल्पना सत् सदा_एव_एतत् सद् इव_उपस्थिता हृदि ॥५।१३।५४॥

kalpanA sat sadA_eva_etat sat_iva_upasthitA hRdi ||5|13|54||

.

kimcit_AmRSTa.rUpam yat

what is a sort of wiped.off=form

brahma tac ca sthiram mana:

the settled mind is brahman and That

kalpanA sat sadA eva

while the kalpanA Imagining

etat sad iva

is, as this what.is.So

upasthitA hRdi

established in the heart.

*vwv.470. That brahman (or the Supreme Spirit) whose form (or nature) has been touched (or seized) a little, is also the firm mind. Existing as imafination, this is always present in the heart as if it were the Reality.

*sv.54. A small part of it, as it were, is seated in the heart as the reality.

*m.54. When brahman wears a touch of form, that settles in mind as an image or idea or imagination. That unreality then settles forever in the heart as real.

*vlm.54. This power of imagination having assumed a definite form, is termed the mind; which with its volition and options, is situated in the heart of living beings.

*jd.54 kimcit_AmRSTa.rUpam yat what is a sort of wiped.off=form brahma tac ca sthiram mana: the settled mind is brahman and That kalpanA sat sadA eva while the kalpanA Imagining etat sad iva is, as this what.is.So upasthitA hRdi established in the heart.

 

चित्तम् इति_एव रूढा_इयम् यदा_एव कलना.उदिता ।

citta.m iti_eva rUDhA_iyam yadA_eva kalanA.uditA |

तदा_एव चित्त्वम् विस्मृत्य सा जडा_इव व्यवस्थिता ॥५।१३।५५॥

tadA_eva cittva.m vismRtya sA jaDA_iva vyavasthitA ||5|13|55||

.

citta.m iti eva

rUDhA iyam

yadA_eva

kalanA.uditA

tadA_eva

cittva.m vismRtya the process of Consciousness having been forgotten

sA jaDA iva vyavasthitA it settles into density.

.

*m.55 When the consciousness gets firm in such imagination and idea as 'I am this mind stuff', consciousness forgets its orginal nature and settles as an inconscient and stupid (entity)

*vlm.55. With its two distinct powers of imagination and volition, it is employed in the acts of discriminating and chosing[choosing?] the agreeable from what is disagreeable to it. (i. e. The imagination and volitive faculties of the mind, supply it with the power of discrimination and option, between what is fit or unfit for or suitable to it).

*sv.55 This is known as the finite intelligence or individualised consciousness.

#citta citta.m iti_eva rUDhA iyam yadA_eva kalanA.uditA | tadA_eva cittva.m vismRtya sA jaDA_iva vyavasthitA ||5|13| y5013.055.

#cittva citta.m iti_eva rUDhA iyam yadA_eva kalanA.uditA | tadA_eva cittva.m vismRtya sA jaDA_iva vyavasthitA ||5|13| y5013.055.

 

सम्पन्ना कलना.नाम्नी संकल्प.अनुविधायिनी ।

sampannA kalanA.nAmnI saMkalpa.anuvidhAyinI |

अवच्छेदवती वा_अग्रा हेय.उपादेय.धर्मिणी ॥५।१३।५६॥

avacchedavatI vA_agrA heya.upAdeya.dharmiNI ||5|13|56||

.

sampannA

kalanA.nAmnI what's called "Impulsion"

saMkalpa.anuvidhAyinI concept.compliant/imitative

avacchedavatI vA or discerning

agrA first

heyopAdeya.dharmiNI dharmas.to & dharmas.not

.

*vwv.454/5.56. The foremost (Principle of Consciousness), acting in conformity to its will [saMkalpa!], has become the entity with the appelation "grasping (or apprehension)" possessed of distinctions (such as past or future) and having the characteristics (or observance) of what is fit to e left or taken.

*m.56 (Then) endowed with such apprehension and understanding, and guided by determinations and resolutions (by itself), mind starts making distinctions such as agrceable and disagreeable. Such an attitude becomes its nature.

*vlm.56. The intellect being seated in the heart with its thoughts and volitions, forgets its spiritual nature, and remains as a dull material substance: (i. e. the passivity of the heart as opposed to the activity of the mind).

*sv.56 However, this limited consciousness soon 'forgot' its own essential conscious nature and continued to be, but inert. It then became the thinking faculty with reception and rejection as its inherent tendencies.

 

सा_एषा चिद् एव जगताम् आगता_इव स्व.शक्तितः ।

sA_eSA cit_eva jagatAm AgatA_iva sva.zaktita: |

न सम्प्रबोधिता यावद् रूपम् तावन् न बुध्यते ॥५।१३।५७॥

na samprabodhitA yAvat_rUpam tAvat_na budhyate ||5|13|57||

.

this very Chit.Consciousness of the worlds

seems to come from Ur.own power

.

so long as it is not fully awakened

thus long its Form is not realized

.

sA_eSA cit_eva jagatAm

AgatA_iva sva.zaktita: |

na samprabodhitA yAvat

rUpam

tAvat_na budhyate

.

*m.57 Mind is consciousness alone. Even so it cannot move by its own power. Till it gets enlightened about its nature, it can not know its orginal state.

*vlm.57. The intellect being thus confined in the hearts of all animals in this world, continues in utter oblivion of its nature; until it is awakened of itself, either by its intuition or instruction

of preceptors &c.

*sv.57 In fact, it is the infinite consciousness alone that has become all this: but until it awakes to its infinite nature, it does not know itself in self.knowledge.

 

अतः शास्त्र.विचारेण वैराग्येण परेण च ।

ata: zAstra.vicAra.iNa vairAgya.iNa para.iNa ca |

निग्रहेण इन्द्रियाणाम् च बोधयेत् कलनाम् स्वयम् ॥५।१३।५८॥

nigraha.iNa indriya.aNAm ca bodhayet kalanAm svayam ||5|13|58||

.

ata: zAstra.vicAra.iNa thus with zAstra.Inquiry

vairAgya.iNa para.iNa ca and total dispassion

nigraha.iNa indriya.aNAm ca and ungrasping senses

bodhayet kalanAm svayam

let Ur.own kalanA.Impulse be realized

.

*m.58.59 It can realize its own nature by scriptural inquiry, detachment and dispassion and control of senses. Otherwise it revolves in the delusion of this world.

*vlm.58. So it is to be wakened by means of instruction, derived from the Sástras and preceptors; as also by the practice of dispassionateness, and subjection of the organs of sense and action.

*sv.58 Hence, the mind should be awakened by means of enquiry based on scriptures, dispassion and control of the senses.

 

कलना सर्व.जन्तूनाम् विज्ञानेन शमेन च ।

kalanA sarva.jantu.unAm vijJAnena zamena ca |

प्रबुद्धा ब्रह्मताम् एति भ्रमति_इतरथा जगत् ॥५।१३।५९॥

prabuddhA brahmatAm eti bhramati_itarathA jagat ||5|13|59||

.

kalanA sarva.jantu.unAm the Impulse of all people

vijJAnena zamena ca by wise understanding and peace

prabuddhA brahmatAm eti awakened goes to the state of brahman

bhramati_itarathA jagat otherwise it mistakes the world

.

*vwv.1662.y5.13.59. The understanding of all beings, awakened by Knowledge and tranquillity, attains to brahmanhood; otherwise, it wanders about the world.

*m.58.59 It can realize its own nature by scriptural inquiry, detachment and dispassion and control of senses. Otherwise it revolves in the delusion of this world.

*vlm.59. When the minds of living beings, are roused by learning and self.control; they tend towards the knowledge of the Great Brahma, or else they rove at random about the wide world.

*sv.59 59.60 This intelligence when it is thus awakened shines as brahman the absolute; or else it continues to experience this finite world.

 

व्यामोह.मदिरा.मत्ताम् लुठिताम् विषयावटे ।

vyAmoha.madirA.mattAm luThitAm viSayAvaTe |

आत्मावेदन.संसुप्ताम् कलनाम् एव बोधयेत् ॥५।१३।६०॥

AtmAvedana.saMsupta.am kalanAm eva bodhayet ||5|13|60||

.

vyAmoha.madirA.mattAm dead.drunkenly deluded

luThitAm rolling

viSaya.avaTe

AtmAvedana.saMsupta.am

kalanAm eva bodhayet

.

*m.60 One should be awakened from this sleep of Self and the fall into the chasm of senses.

*vlm.60. We must therefore awaken our minds, which are rolling in the pit of worldliness, thru the inebriety of the wine of error, and which are dormant to divine knowledge.

*sv.60 59.60 This intelligence when it is thus awakened shines as brahman the absolute; or else it continues to experience this finite world.

Ø #avaTa *m.. a hole, vacuity in the ground • a hole in a tooth • any depressed part of the body, a sinus. •.• Comp. .kuccha : कच्छपः a tortoise in a hole • (fig.) one who has had no experience, who has seen nothing of the world. y1028.004 • y2018.025 •• sa.m sAra avaTa*vAsin, dweller in the saMsAra.hole, y5024.022

#mad .#madirA मदिर spirituous liquor, any inebriating drink, wine, nectar • a wagtail (esp.in the pairing season matta.khaJjana).

 

अप्रबुद्धा यदा हि_एषा न किम्चिद् अवबुध्यते ।

aprabuddhA yadA hi_eSA na kimcit_avabudhyate |

संकल्प.कलना_इव_अन्तर् दृश्यमाना_अपि असन्मयी ॥५।१३।६१॥

saMkalpa.kalanA_iva_antar_dRzyamAnA_api asanmayI ||5|13|61||

.

a.prabuddhA yadA hi eSA for when unawakened thisn

na kimcit_avabudhyate not anything is understood

saMkalpa.kalanA: iva like conceptual imaginings

antar dRzyamAnA api a.sanmayI tho seen within is an unreal form

.

*m.61 The mind of ideas and imagination will not be aware of its original nature as long as it is not awakened This mental apprehension, even though clear, is still illusory and is only an imagination or an idea.

*sv.61 When this inner intelligence is not awakened, it does not really know or understand anything: and what appears to be known thru the thoughts is of course not the reality.

*vlm.61. As long as the mind is unawakened, it is insensible of every thing (in its true light); and though it perceives the visibles, yet this perception of them is as false as the sight of a city in our fancy.

*jd.61 अप्रबुद्धा यदा ह्य् एषा when it is not awakened न किंचिद् अवबुध्यते nothing at.all is understood संकल्प.कलना_इव it is like an imagined conception अन्तर् दृश्यमाना seen within अपि_sसन्मयी yet a form of the notSo.

 

तया परमया दृष्ट्या कलना एषा_अन्तर.स्थया ।

tayA paramayA dRSTyA kalanA eSA_antara.sthayA |

मञ्जरी गन्ध.शक्ति_एव पदार्थेषु विराजते ॥५।१३।६२॥

maJjarI gandha.zakti_eva padArtheSu virAjate ||5|13|62||

.

tayA paramayA dRSTyA by That absolute point.of.view

kalanA eSA this imagining

antarasthayA thru its inner situation

maJjarI a bouquet

gandha.zakti eva only fragrance.power

padArtheSu virAjate projects in things

.

*m.62 Objects (in this world) shine due to the apprehensions and understandings which abide inside as images of the Supreme perceptions.

*vlm.62. But when the mind is awakened by divine knowledge, to the sight of the supreme Being; it presents every thing in itself, as the inward fragrance of flowers pervades the outer.petals also. (i. e. The inward sight of God, comprehends the view of every thing in it).

*sv.62 These thoughts themselves derive their value from consciousness, even as a receptacle derives its scent from the incense kept in it.

#kal #kalana कलन a. (end.comp.) Causing, effecting; impelling; making. • kalana.m .नम् A spot, mark; A defect, an offence, fault. • Taking, seizing, grasping; कलनात्सर्वभूतानां स कालः परिकीर्तितः. • Knowing, understanding, apprehension. •.• Karmic impulse, kalanA.karmaNi rate manasi_api mahAtmana: | na kazcit_atra aham, y6053.007 • employing (a term), avidyA_iyam ayam jIva ity.Adi.kalanA.krama: | aprabuddha.bodha.aya kalpito vAg.vidAm varai: y6049.017

*jd.62 tayA paramayA dRSTyA by That Supreme dRShTi.Perception kalanA eSA this imagining antarasthayA thru its inner situation maJjarI a bouquet gandha.zakti eva only fragrance.power padArtheSu virAjate projects in things.

 

तनुः संकल्पीता या_एषा कलना_इति जगत्.त्रये ।

tanu: saMkalpItA yA_eSA kalanA_iti jagat.traye |

सा हि किम्चित् विजानाति नित्यम् ज्ञान.एक.धर्मिणी ॥५।१३।६३॥

sA hi kimcit_vijAnAti nityam jJAna.eka.dharmiNI ||5|13|63||

.

tanu: saMkalpItA yA eSA this body/self which is conceived

kalanA iti is a karmic impulse

jagat.traye in the three worlds

sA hi kimcid vijAnAti for he whatever understands

nityam jJAna.eka.dharmiNI ever Wisdom.one.qualitied.

.

*m.63 These three worlds are the embodiments of such ideas and imaginations which itself is a reflection of a certain elementary aspect of that (consciousness) whose nature is Truth and Knowledge

*vlm.63 Though the intellect has the quality of knowing every thing, contained in all the three worlds; yet it has but a little knowledge of them from the paucity of its desire of knowing them. (i. e. Though the capacity of the intellect is unlimited, yet its knowledge is proportionate to its desire of gaining it).

*sv.63 On account of this borrowed intelligence thought is able to know a minute fragmented fraction of this cosmic consciousness.

*VA small part (of Consciousness) moves in triple world as

notion, and whatever this notion knows is because of its innate one

Consciousness.

*AS: The cit, when formulated among the worlds as a body knows only a little (due to the limited concept of the body), even though it is eternally pure knowledge. 
 

चेतनेन जदा राम कलन.उपल.रूपिणी ।

cetanena jadA rAma kalana.upala.rUpiNI |

पद्मिनि_इव_आतपेन_असौ परेण_एव प्रबोध्यते ॥५।१३।६४॥

padmini_iva_Atapena_asau pareNa_eva prabodhyate ||5|13|64||

.

cetanena rAma thru effected feeling, Râma,

jadA kalanA upala.rUpiNI inert is imagination, formed of stone

padminI iva like a lotus –

Atapena thru the heat

asau para.iNa eva prabodhyate

.

*m.64 This 'kalana', apprehension, which is inconscient like a stone, is enlightened by consciousness like a lotus by sun.

*sv.64 The mind blossoms fully only when the light of the infinite shines upon it.

*vlm.64. The mind without the intellect is a dull block of stone; but it is opened by divine light, like the lotus.bud expanding under the light of the sun.

 

यथा शिलामयी कन्या चोदिता_अपि न नृत्यति ।

yathA zilAmayI kanyA coditA_api na nRtyati |

तथा_इयम् कलना देहे न किम्चिद् अवबुध्यते ॥५।१३।६५॥

tathA_iyam kalanA dehe na kimcit_avabudhyate ||5|13|65||

.

yathA zilAmayI kanyA as a stone maiden coditA_api na nRtyati even when commanded does not dance tathA iyam kalanA dehe so this imagination in the body na kimcit avabudhyate not anyhow is realized

.

*m. Just like a girl in a sculpture who cannot dance even when driven or provoked, these understandings and ideas can never be endowed with light by an ordinary embodied being.

*sv.65 Otherwise, though appearing to be intelligent, thought is unable to comprehend anything really, even as the granite figure of a dancer does not dance even when requested to do so.

*vlm.65. The imaginative mind is as devoid of understanding, as a statue made of marble, is unable to move about by itself.

#cud #codita. caused to move quickly • driven, impelled • carried on (a business) • invited, directed • informed, apprised • fixed, appointed • may be confused with <ca_udita> +

#avabudh ava>budh avabudhyate (fut.3. pl. <avabhotsyante>, rarely P. e.g. <avabudhyati>; 2. sg. <avabudhyasi>) to become sensible or aware of, perceive, know Caus. (impf. <avabodhayat>) to make one aware of, remind of; to cause to know, inform, explain: Pass. avabudhyate, to be learnt by (instr.)

*jd.65 yathA zilAmayI kanyA as a stone maiden coditA / ca_uditA api na nRtyati even when commanded does not dance tathA iyam kalanA dehe so this conceptuality na kimcit avabudhyate not at all has understanding.

 

लिपिकर्म.नृपैः_युद्धम् क्व कृतम् घर्घर.आरवम् ।

lipikarma.nRpai:_yuddha.m kva kRta.m gharghara.Arava.m |

क्वचिन् न चन्द्र.किरणैः_ओषध्यः प्रतिबोधिताः ॥५।१३।६६॥

kvacit_na candra.kiraNai:_oSadhya: pratibodhitA: ||5|13|66||

.

lipikarma.nRpai: by painted kings

yuddha.m kva kRta.m what war is made?

gharghara.Arava.m kvacit where is the sound of gurgling wounds?

na candra.kiraNai: not by moonbeaMs

oSadhya: pratibodhitA: have herbs been awakened

.

*m. Can kings in a sculpture fight, making shrill noises? Can moon.beaMs cause blossoming of flowers like lotuses?

*sv.66 Can a battle.scene painted on a canvas generate the roar of the fighting armies?

*vlm.66. How can the regiments drawn in painting, wage a war in a mutual conflict, and how can the moon.beaMs, make the medicinal plants emit their light? (i. e. As it is life that makes the armies fight, so it is the intellect that actuates the mind to its operations. And as the plants shine by night by the sun.beaMs, which are deposited in them during day, so shines the mind by means of its intellectual light).

 

असृक्.आलिप्त.गात्रैः_च शवैः क्व परि.वल्गितम् ।

asRk.Alipta.gAtrai:_ca zavai: kva pari.valgita.m |

क्व गीतम् मधुर.ध्वानम् वन.पाषाण.खण्डकैः ॥५।१३।६७॥

kva gItam madhura.dhvAna.m vana.pASANa.khaNDakai: ||5|13|67||

.

asRk.Alipta.gAtrai: ca

zavai: kva parivalgita.m

kva gItam madhura.dhvAna.m

vana.pASANa.khaNDakai:

.

*m.67 Can blood soaked dead warrriors thunder about? Can stones in forests sing sweet songs?

*vlm.67. Who has seen dead bodies besmeared with blood to run about on the ground, or witnessed the fragments of stones in the woods to sing in musical strains?

*sv.67 Can a corpse get up and run?

 

क्व पुंसा विहितैः_अर्कैः क्षपितम् यामिनी.तमः ।

kva puMsA vihitai:_arkai: kSapita.m yAminI.tama: |

क्व संकल्प.मयैः_छाया क्रियते व्योम.काननैः ॥५।१३।६८॥

kva saMkalpa.mayai:_chAyA kriyate vyoma.kAnanai: ||5|13|68||

.

kva puMsA

vihitai: arkai: kSapita.m

yAminI.tama: the Dark of the Moon

kva samkalpa.mayai:

chAyA kriyate vyoma.kAnanai:

.

*m.68.69 Can suns carved in stones dispel darkness? Can imaginary sky gardens cause shadows? Can minds which are stone.stupid and are products of illusion and delusion and are mirage. like, be activated without the aid of consciousness?

*vlm.68. Where does the stone idol of the sun, dispel the darkness of the night; and where does the imaginary forest of the sky spread its shade on the ground?

*sv.68 Does the figure of the sun carved on a rock dispel darkness?

 

क्व जडैः_उपल.आकारैः_मिथ्या.भ्रम.भर.उत्थितैः ।

kva jaDai:_upala.AkArai:_mithyA.bhrama.bhara.utthitai: |

मृगतृष्णा.मयैः_एभिः_मनोभिः क्रियते क्रिया ॥५।१३।६९॥

mRgatRSNA.mayai:_ebhi:_manobhi: kriyate kriyA ||5|13|69||

.

kva jaDai:_upala.AkArai: where/how with inert stone.forMs

mithyA.bhrama.bhara=utthitai: with false.delusion.bearing=happenings

mRgatRSNA.mayai: with mirage.formations

ebhi:_manobhi: kriyate kriyA with these Minds does Action act?

.

*m.68.69 Can suns carved in stones dispel darkness? Can imaginary sky gardens cause shadows? Can minds which are stone.stupid and are products of illusion and delusion and are mirage. like, be activated without the aid of consciousness?

*vlm.69. Of what good are the efforts of men, who are as ignorant as blocks of stones, and are led by their error in many ways; except it be to endanger themselves by the mirage of their minds? (The exertions of the ignorant are as vain as the labour of a Sisyphus).

*sv.69 Similarly, what can the inert mind do?

*jd.69 kva jaDai:_upala.AkArai: where/how with inert stone.forMs mithyA.bhrama.bhara=utthitai: with false.delusion.bearing=happenings mRgatRSNA.mayai: with mirage.formations ebhi:_manobhi: kriyate kriyA with these Minds does Action act?

 

यथा_आपते क्षते स्फारे मृगतृष्ण.तरङ्गिनी ।

yathA_Apate kSate sphAre mRgatRSNa.taraGginI |

कलना तत्.वद् एव_इयम् स्फुरति_आत्मनि सति_अलम् ॥५।१३।७०॥

kalanA tat.vat_eva_iyam sphurati_Atmani sati alam ||5|13|70||

.

yathA Apate kSate sphAre

mRgatRSNa.taraGginI

kalanA tad.vad eva iyam

sphuraty Atmani saty alam

.

*m.70 Just like mirages which are caused by hot sun, ideas and apprehensions sparkle in the Self,

*sv.70 Even as the mirage appears to be flowing water only when the sun shines, the mind appears to be intelligent and active only because of the inner light of consciousness.

*vlm.70. It is the imagination that displays the non.existent as existent in the soul, as it is the sun.beaMs, which exhibit the limpid main in the mazy sands.

 

यद् एतत् पण्डितम् नाम तत्.मनः_अधिगतम् शठैः ।

yat_etat_paNDita.m nAma tat.mana:_adhigatam zaThai: |

मरुताम् विद्धि ताम् शक्तिम् अन्तः प्राण.शरीरिणीम् ॥५।१३।७१॥

marutAm viddhi tAm zaktim anta: prANa.zarIriNIm ||5|13|71||

.

yat etat paNDita.m nAma whatever is called scholarly

tan.manas adhigatam zaThai:

marutAm viddhi tAm zaktim

anta: prANazarIriNIm

.

*m.71 Such sparklings and vibrations have been perversely attributed and assumed to be from mind by perverse people. Know that the energy prevailing inside (a body) is that of vital body (of pranic airs)

*sv.71 Ignorant people misconstrue the movement of life.force to be the mind: but in fact it is nothing more than the prana or life.force.

*vlm.71. It is the moving principle in the body, which the sophists designate as the mind; but know it as a mere force of the winds, like the vital breath of living beings.

*sv.72 But, in the case of those whose intelligence is not fragmented or conditioned by thoughts, it is surely the radiance of the supreme being or self.

*vlm.72. Those whose self.consciousness is not disturbed, by the currents of their passions and desires; have their spiritual souls like an unperturbed stream (of psychic fluid).

 

येषाम् संवित्.अन्.आक्रान्ता सम्कल्प.लव.निश्चयैः ।

yeSAm saMvit.an.AkrAntA samkalpa.lava.nizcayai: |

अन्.आक्षिप्त.रस.आकारा प्रभा_एषा पारमात्मिकी ॥५।१३।७२॥

an.AkSipta.rasa.AkArA prabhA_eSA pAramAtmikI ||5|13|72||

.

yeSAm

saMvid.an.AkrAntA

samkalpa.lava.nizcayai:

an.AkSipta.rasa.AkArA prabhA_eSA pAramAtmikI

.

*m.72 Such resolves which are not fully endowed/seized with understanding and are with very little of 'sankalpa' are the glowings or flashes of the Supreme the flawless essence, the 'rasa'

*vlm.72. Those whose self.consciousness is not disturbed, by the currents of their passions and desires; have their spiritual souls like an unperturbed stream (of psychic fluid).

*sv.72 But, in the case of those whose intelligence is not fragmented or conditioned by thoughts, it is surely the radiance of the supreme being or self.

 

अयम् सः_अहम् इदम् तन् म इति या कलना_आविला ।

ayam sa:_aham idam tat_ma* iti yA kalanA_AvilA |

प्राण.आत्म.तत्त्वयोः_तस्याः संज्ञा जीवा_इति कथ्यते ॥५।१३।७३॥

prANa.Atma.tattvayo:_tasyA: saMjJA jIvA_iti kathyate ||5|13|73||

.

"I am this this; this that is mine,"

it's such confused imagining

of prANa. and Self.Thatnesses

that defines the Living jIva

.

ayam sa: aham "This this am I

idam tan me iti this that is mine" yA kalanAvilA such conceptual pollution prANa=Atma.tattvayo: tasyA: of the prANa. and Self.Thatnesses

saMjJA "jIvA" iti kathyate is the definition/nature of the Living.jIva.

.

*sv.73 The Self of the vital (prana) is agitated by feelings like 'I am this body; all this is mine', The, symbolic name / appelation of such pranic Self is 'jIva'.

*vlm.73. But when this pure consciousness is befouled by the false fancies of this and that, and that this is I and that is mine; then the soul and the vital principle, are both taken together to form a living being.

*sv.73 The intelligence that identifies itself with certain movements of life.force in the self (by entertaining notions of 'this am I', 'this is mine') is known as the jiva or the living soul.

* ayam sa: aham "This this am I idam tan me iti this that is mine" yA kalanAvilA such conceptual pollution prANa=Atma.tattvayo: tasyA: of the prANa. and Self.Thatnesses saMjJA "jIvA" iti kathyate is the definition/nature of the Living.jIva.

 

धीः_चित्तम् जीव इति_एताः संकल्पस्य_असतः_मताः ।

dhI:_citta.m jIva* iti_etA: saMkalpasya_asata:_matA: |

संज्ञाः संकल्पिताः_तज्ज्ञैः न राम परमार्थतः ॥५।१३।७४॥

saMjJA: saMkalpitA:_tajjJai: na rAma paramArthata: ||5|13|74||

.

dhI:_citta.m jIva* iti_etA:

saMkalpasya_asata:_matA: |

saMjJA: saMkalpitA:_tajjJai:

na rAma paramArthata:

.

धीः "Dhî Thought",

चित्तम् "chitta Affection",

जीवः "Living jIva"

इत्य् एताः मताः संज्ञाः such supposed/received SamjnA TerMs as these

संकल्पस्य असतः are as conceptions of the unreal

संकल्पिताः तज्ज्ञैः conceived by That.knowers, but

न राम परमार्थतः not, rAma, in the higher sense. .74.

*m.74 O rAma, wise men have named/called this unreality (falsehood) by various names like intellect (buddhi), mind, jIva and such. In the Absolute there are no such (divisions)

*sv.74 Intelligence, mind, jiva, etc., are names which are used even by wise men: such entities are not real, however, from the absolute point of view.

*vlm.74. The mind, the living soul and understanding, are all but fictitious names of an unreality, according to the conceptions of false thinkers, and not of them that know the true spirit.

 

मनः_नो* न मतिः_न_अपि धीः_एषा न शरीरकम् ।

mana:_no* na mati:_na_api dhI:_eSA na zarIrakam |

अस्ति_इह परमार्थेन स्वात्मा_एव_इह_अस्ति सर्वदा ॥५।१३।७५॥

asti_iha paramArtha.ina svAtmA_eva_iha_asti sarvadA ||5|13|75||

.

no Mind at.all and no Mentality

—not even this Thought—

no Embodiment is here

(not in the higher sense)

only sva.AtmA Ur.own.Self is yours here always

.

manas na.u no manas.Mind at.all the self.containing set {manas, buddhi Intellect, citta Affection, ahamkAra Egoity} na matir no Mati mentality mental organ, brain na api dhIr eSA not even this Dhi Thought na zarIrakam no Embodiment asti iha is here paramArtha.ina in the higher sense svAtmA eva iha asti sarvadA the ownSelf is here always.

.

*m.75 For, in the Supreme there is neither body, nor mind, nor intellect. All is Self only, always and ever.

*vlm.75. There is no mind nor understanding, no thinking principle, nor the body in reality; there is the only reality of the One universal spirit, which is ever existent everywhere. (So says

the Sruti:..All else are but transitory creations of imagination, and so pass into nothing).

*sv.75 In truth, there is no mind, no intelligence, no embodied being: the self alone exists at all times.

#manas .n.. manas.Mind, a self.referential collective noun denoting the self.containing set that consists of {manas, buddhi.Intellect, citta.Affection, ahamkAra."I"dentity} • manas cit.saMvittyA ucyate jIva: saMkalpAt sa mana:_bhavet | buddhiz citta.m ahamkAra:_mAyA ity.Ady abhidha.m tata: y3067.021

#mati: .n.. intelligence, judgement; mentation • .f.. conviction, belief +

 

आत्मा_एव_इदम् जगत् सर्वम् आत्मा काल.क्रमः_तथा ।

AtmA_eva_idam jagat sarva.m AtmA kAla.krama:_tathA |

स* च_आकाशाद् अच्छतरो न_अस्ति_इव_अस्ति_एव च_अमलः ॥५।१३।७६॥

sa* ca_AkAzAt_acchatara:_na_asti_iva_asti_eva ca_amala: ||5|13|76||

.

AtmA eva idam jagat sarva.m self alone is this whole world

AtmA kAla.krama: self the course of time

tathA sa: ca and thus it is

AkAzAt acchatara: clearer than Space

na asti iva as.if is were not

asti eva ca amala: and it is quite immaculate

.

*m.76 All this here is Self and self alone. Time and its course is Self. It appears to be 'not' though existing since it is subtler than the subtle space.

*sv.76 The self alone is the world; the self alone is time and also the evolutionary process. Because it is extremely subtle it seems not to exist, though it exists.

*vlm.76. It is the soul, which is all this world, it is time and all its fluctuations, it is more transparent than the atmosphere, and it is clear as it is nothing at all.

*jd.76 AtmA eva idam jagat sarva.m self alone is this whole world AtmA kAla.krama: self the course of time tathA sa: ca and thus it is AkAzAt acchatara: clearer than Space na asti iva as.if is were not asti eva ca amala: and it is quite immaculate.

 

अच्छत्वाद् असत्.आभासः संवित्.रूपतया तु सत् ।

acchatvAt_asat.AbhAsa: saMvit.rUpatayA tu sat |

आत्मा सर्व.पद.अतीतः स्व.अनुभूत्या_अनुभूयते ॥५।१३।७७॥

AtmA sarva.pada.atIta: sva.anubhUtyA_anubhUyate ||5|13|77||

.

acchatvAd from clearness

asad.AbhAsa: unreal projection

saMvid.rUpatayA tu sat by a form of awareness yet being

AtmA sarva.pada.atIta: a self beyond all states

sva.anubhUtyA_anubhUyate by your own experience it is experienced

.

*sv.77 While appearing to be a reflection or appearance, it is also realised to be the truth: but the self is beyond all these descriptions and its truth can only be experienced directly in self.knowledge.

*m.77 Because of pure transparency, the Self resembles unreality (as if not existing). However because of it being the form of truth, it is real and existing. Self is beyond everything, beyond time. It can be experienced (only) by self. eperience.

*vlm.77. It is not always apparent, owing to its transparency; yet it is ever existent, owing to our consciousness of it. The spirit is beyond all things, and is perceived by our inward perception of it.

*jd.77 acchatvAd from clearness asad.AbhAsa: unreal projection saMvid.rUpatayA tu sat by a form of awareness yet being AtmA sarva.pada.atIta: a self beyond all states sva.anubhUtyA_anubhUyate by your own experience it is experienced.

 

मनः_तत्र परिक्षीणम् यत्र संवित्.परात्मनः ।

mana:_tatra parikSINam yatra saMvit.parAtmana: |

अन्धकार.क्षयस् तत्र यत्र_आलोकः प्रवर्तते ॥५।१३।७८॥

andhakAra.kSaya:_tatra yatra_Aloka: pravartate ||5|13|78||

.

manas tatra Mind there

parikSINam yatra worn.away where

saMvit.parAtmana:

andhakAra.kSayas

tatra yatra_Aloka: pravartate

.

*m. Where Self is acquired (realized), mind dissolves. Where sun is, there can be no darkness.

*sv.78 When the inner light begins to shine, the mind ceases to be even as when there is light, darkness vanishes.

*vlm.78. The mind vanishes into nothing, before our consciousness of the Supreme Soul; just as darkness is dispelled from that place, where the sunshine is present.

 

यत्र_आत्म.संविदः_अच्छायाः संकल्प.उत्थतया मताः ।

yatra_Atma.saMvida:_acchAyA: saMkalpa.utthatayA matA: |

तत्र_आत्मनः विस्मरणम् स्मरणम् चित्त.जन्मनः ॥५।१३।७९॥

tatra_Atmana:_vismaraNam smaraNam citta.janmana: ||5|13|79||

.

yatra Atma.saMvida:_acchAyA:

saMkalpa.utthatayA matA: +

tatra there

Atmana: vismaraNam forgetfulness of Self

smaraNam citta.janmana: remembrance of what is born of Affective mind.

.

*m.79 Where Self.knowledge goes under cover/goes into a shadow, and various thoughts, ideas and considerations arise due to will and volition (of mind), there Self is forgotten and mind comes to the fore (only those mental formations are noticed).

*vlm.79. When the transparent and self.conscious soul, raises other figures of its own will; then the presence of the soul is forgotten, and hid under the grosser creations of the mind.

*sv.79 On the other hand, when consciousness is objectified in an effort to experience the objects of the senses, the self is forgotten, as it were, and there arise thoughts concerning the creatures of the mind.

 

परस्य पुंसः संकल्प.मयत्वम् चित्तम् उच्यते ।

parasya puMsa: saMkalpa.maya.tva.m citta.m ucyate |

अ.चित्तत्वम् अ.संकल्पान् मोक्षः_तेन_अभिजायते ॥५।१३।८०॥

a.citta.tva.m a.saMkalpAn_mokSa:_tena_abhijAyate ||5|13|80||

.

the process of conceptual

construction of the supreme person

is known as "chitta Affection".

When the Affection is absent,

Conception then is absent too;

and thereby Freedom is attained. parasya puMsa:

Of the perfect person

saMkalpa.maya.tva.m

the construction of Concepts

"cittam" ucyate

is called "chitta Affection" affective mind .

a=citta.tva.m asaMkalpAn

from absence of Affection there is absence of Conception

mokSa: tena abhijAyate

and thereby Moksha Freedom is attained.

.

parasya puMsa: saMkalpa.maya.tva.m citta.m ucyate

acitta.tva.m asaMkalpAn_mokSa:_tena_abhijAyate

.

*vwv.452/80a / y3004.42. That is called the mind which is the conceiving (or imagining) of objects. The nature, consisting of imagination, of (or assumed by) the Supreme Self is described as the mind.

*vwv.1617. The state consisting of imagination (or desire) of the Supreme Self is called the Mind. On account of the absence of imagination (or desire), there arises the state of no.mind (or absence of thought). Liberation arises from that.

*m.80 Mind is the Will content of the Supreme. Lack of will and volition implies lack of mind. And from such a state of absence of mind, liberation is achieved.

*vlm.80. The Volitive faculty of the Supreme Spirit, is denominated the mind; but it is unmindedness and want of volition on our part, which produces our liberation. (i. e. our submission to the Divine Will, sets us free from all liability, as it is said in the Common prayer: "Let your will (and not mine) be done").

*sv.80 A thought arising in the supreme being is known as individual consciousness; when this consciousness is freed from thought and individuation, there is liberation.

 

एतावत्_चेतसः जन्म बीजम् संसार.भूतये ।

etAvat_cetasa: janma bIjam saMsAra.bhUtaye |

संकल्प.उन्मुखताम् यातः संविदः_वा किल_आत्मनः ॥५।१३।८१॥

saMkalpa.unmukhatAm yAta: saMvida:_vA kila_Atmana: ||5|13|81||

.

etAvat

to this extent

cetasa: janma .the birth of cetas.Awareness

bIjam saMsAra.bhUtaye .is the seed od the e istence of saMsAra,

saMkalpa.unmukhatAm .the unfolding of a concept,

yAta: saMvida: vA kila Atmana:

the coming of Awareness or indeed Self

.
*m.81 Inclination towards will and volition generates relative character in the Self. This is at the root of mind and all that is the mutable world.

*vlm.81. Such is the origin of the mind which is the root of creation; it is the faculty of the volition of the principle of our consciousness, otherwise called the soul. (The mind is the volitive faculty of the Spirit, see 80).

*sv.81 The seed or the sole cause for this world.appearance is but the arising of a thought in the infinite consciousness, which gave rise to the limited finite individual consciousness.

 

निर्विकल्पाच् चितः सत्ता संकल्प.अङ्क.कलङ्किता ।

nirvikalpAt_cita: sattA saMkalpa.aGka.kalaGkitA |

कलना_इति_उच्यते तेन पुंस्त्व.वद् बुध्यते मनः ॥५।१३।८२॥

kalanA_iti_ucyate tena puMstva.vat budhyate mana: ||5|13|82||

.

nirvikalpAt cita: sattA

saMkalpa.aGka.kalaGkitA +

kalanA iti ucyate tena

puMstvavat budhyate mana:

 .

*AB  nirvikalpAt pracyuteti zeSa: ||

*m.82 When the changeless Consciousness is tainted by will and volition, it is called 'kalana', a put.on of apprehensions and understandings. And thru that a power of virile procreative power, that is mind, sprouts up.

*vlm.82. The intellectual essence being defiled by its desires, after falling from its state of indifference; becomes the principle of production or producing the desired objects. (This is called the mind or the creative power, and is represented as the first male or the agent of procreation).

*sv.82 When consciousness thus moved away from its utterly quiescent state and became tainted, as it were, from thought, the thinking faculty arose and, with it, the mind thought of the universe.

 

प्राण.शक्तौ निरुद्धायाम् मनः_राम विलीयते ।

prANa.zaktau niruddhAyAm mana:_rAma vilIyate |

द्रव्यत्_छाया_अनु तत्_द्रव्यम् प्रान.रूपम् हि मानसम् ॥५।१३।८३॥

dravyat_chAyA_anu tat_dravyam prAna.rUpam hi mAnasa.m ||5|13|83||

.

prANa.zaktau niruddhAyAm

When the prANa.power is controlled

mana:_rAma vilIyate

Mind, rAma, subsides

dravyat chAyA_anu tad.dravyam

prAna.rUpam hi mAnasa.m

.

*vwv.1820.y5.13.83. rAma! When the (movment of the) vital energy is checked, the mind is dissolved as the reflected image of an object (vanishes) with that object. The mind is indeed of the nature of #prANa.

*m.83 O rAma, when 'pranasakti' the power of vital airs is controlled, mind dissolves. Mind is a form of the vital ai:_(prANa). The shadow of a material object follows the object.

*vlm.83. The mind becomes extinct, by loss of the vital power; as the shadow of a thing disappears, by removal of the substance. (This passage establishes the extinction of the mind, with all its passions, feelings and thoughts upon the death of a man).

*sv.83 O rAma, by the control of the life.force the mind is also restrained: even as the shadow ceases when the substance is removed, the mind ceases when the life.force is restrained.

 

देश.अन्तर.अनुभवनम् प्राणः_वेत्ति हृदि स्थितम् ।

deza.antara.anubhavana.m prANa:_vetti hRdi sthita.m |

स्पन्द.वेदनतः_यत्.तन् मन इति_अभिधीयते ॥५।१३।८४॥

spanda.vedanata:_yat.tat_mana* iti_abhidhIyate ||5|13|84||

.

deza.antara.anubhavana.m experience within the body

prANa: vetti hRdi sthita.m prAna knows as situate in the heart

spanda.vedanata: yat.tat

manas iti abhidhIyate Mind is thus defined

.

*m.84 The experience about an object which is far away cannot be obtained without a vibration in one's heart. Such a vibration is called mind.

*sv.84 It is because of the movement of the life.force that one remembers the experiences one had elsewhere; it is known as mind because it thus experiences movements of life.force.

*vlm.84. The living body perceives in its heart, the notion of a distant place which exists in the mind, and this proves the identity of the vital breath and the thinking mind. (Again the communication of the passions and feelings between the heart and mind, proves them to be the same thing). (Hence the word anta:.kArana or inward sense, is applied both to the heart as well as mind).

 

वैराग्यात् कारण.अभ्यासात्_युक्तितः_व्यसन.क्षयात् ।

vairAgyAt kAraNa.abhyAsAt_yuktita:_vyasana.kSayAt |

परमार्थ.अवबोधाच् च रोध्यन्ते प्राण.वायवः ॥५।१३।८५॥

paramArtha.avabodhAt_ca rodhyante prANa.vAyava: ||5|13|85||

.

vairAgyAt by dispassion

kAraNa.abhyAsAt

yuktita: vyasana.kSayAt

paramArtha.avabodhAt ca

rodhyante prANa.vAyava: the prANa.winds are controlled.

.

*vwv.1878. (The movements of) the vital airs are stopped thru indifference to the world, the practice of the means (for stopping the movement of #prANa thru breath.control), proper skill (or yogic meditation), the removal of vice and becoming awake to the highest Truth.

*m.85 When vasanas dissolve thru practice of detachment, inquiry into cause. effect relationships and by such strategies, the awareness of the highest spiritual truth arises. Then the vital airs will be controlled and restrained.

*vlm.85. It is therefore by repressing the mind, that the vital breath also repressed, to produce longevity and healthiness. (It is done by the following methods, viz; by dispassionateness, suppression of breathing, by yoga meditation, and by cessation from bodily labour in the persuit of worldly objects).

*sv.85 The life.force is restrained by the following means: by dispassion, by the practice of prANAyAma (breath.control) or by the practice of enquiry into the cause of the movement of the life.force, by the ending of sorrow thru intelligent means and by the direct knowledge or experience of the supreme truth.

 

दृषदः विद्यते शक्तः कदाचिच् चलन.एधसाम् ।

dRSada:_vidyate zakta: kadAcit_calana.edhasAm |

न पुनर् मनसाम् अस्ति शक्तिः स्पन्द.अवबोधने ॥५।१३।८६॥

na punar manasAm asti zakti: spanda.avabodhane ||5|13|86||

.

dRSada: vidyate zakta:

the capacity of millstones is see/known

kadAcic calana.edhasAm .

whenever in the heat of its operation

na punar manasAm asti

but there is not of Minds

zakti: .

a.Power

spanda.avabodhane

when spanda Vibration is understood/realized

.

*m.86 It is possible that a stone manifests energy and sometimes even an ability to move. But mind will not have any vitality and power when its nature of vibration is realized.

*vlm.86. The stone has the capability of mobility, and the fuel of inflammability; but the vital breath and mind, have not their powers of vibration or thinking; (without the force of the intellect and the spirit).

*sv.86 It is possible for the mind to assume the existence of intelligence in a stone. But the mind does not possess the least intelligence.

*AB. dRSada: zilAyA api ... ||  

#dRR*? #dRSad .f.. a rock or stone, esp. the lower of two millstones. #dRSada °षद् in °दो*लूखल n. sg. millstone and mortar Hariv. 6509.

#edhas .n.. happiness, prosperity, MBh.; • fuel, AV,Mn.

 

स्पन्दः प्राण.मरुच्.छक्तिश् चलद् रूपा_एव सा जडा ।

spanda: prANa.marut.zakti: calat_rUpA_eva sA jaDA |

चिच्.छक्तिः स्वात्मनः स्वच्छा सर्वदा सर्वगा_एव सा ॥५।१३।८७॥

cit.zakti: svAtmana: svacchA sarvadA sarvagA_eva sA ||5|13|87||

.

spanda Vibration.

the prANa.Air.power.

moving, though inert in form.

is the chit.Consciousness.power of the ownSelf.

And it is clear, pure, everywhen, everywhere.

spanda:

spanda Vibration

prANa.marut.zakti: the prANa.Air.power

calad moving

rUpA eva sA jaDA though of inert form

cit.zakti: is the chit.Consciousness.power

svAtmana: of the ownSelf.

svacchA Clear/pure

sarvadA everywhen

sarvagA eva sA

everywhere indeed is that power

.

*vlm.87. The breath of life is inert by itself, and its pulsation is the effect and composed of the surrounding air; so the action of the mind, is owing to the force of the intellect; whose pellucidity pervades all nature.

*m.87 The energy of vital airs is in its vibration. In spite of such vibratory movement vital airs are inconscient. The consciousness .energy of one's self is pure. It is always so and is so in all things.

*sv.87 Movement belongs to the life.force which is inert: intelligence or the power of consciousness belongs to the self which is pure and eternally omnipresent.

 

चिच्.छक्तेः स्पन्द.शक्तेः_च सम्बन्धः कल्प्यते मनः ।

cit.zakte: spanda.zakte:_ca sambandha: kalpyate mana: |

मिथ्या_एव तत् सम्.उत्पन्नम् मिथ्या ज्ञानम् तत्_उच्यते ॥५।१३।८८॥

mithyA_eva tat sam.utpanna.m mithyA jJAna.m tat_ucyate ||5|13|88||

.

cit.zakte: spanda.zakte:_ca sambandha: kalpyate mana: |

mithyA_eva tat sam.utpanna.m mithyA jJAna.m tat_ucyate ||5|13|88||

the conjunction of the chit.Power and spanda.Power conceives the Mind.

when that conceit arises falsely, it is mistaken Wisdom. cit.zakte:

of the chit.Power

spanda.zaktez ca and Spanda.Power

sambandha: the conjunction/association

kalpyate mana: the manas.Mind is conceived.

mithyA eva tat samutpanna.m When that is arisen falsely

mithyA jJAna.m tad ucyate

that as known as false Wisdom/Knowledge.

*m.88 Mind invents a relationship between its vibratory power and consciousness energy / power. This is (mere) illusion. The knowledge born out of such illusion is called false knowledge.

 *vlm.88. It is the union of the intellectual and vibrating powers, which is thought to constitute the mind. Its production is as false, as the falsity of its knowledge. (All mental phenomena are erroneous).

*vwv.1408 The association of the power of consciousness and the power of movement is brought about as the mind. It has arisen only falsely. It is called knowledge falsely.

*sv.88 It is the mind that fancies a relationship between these two factors: but such fancy is false and hence all knowledge that arises from this false relationship is also false.

 

एषा हि_अविद्या कथिता माया_एषा सा निगद्यते ।

eSA hi_avidyA kathitA mAyA_eSA sA nigadyate |

परम् एतत् तद् अ.ज्ञानम् संसार.आदि.विष.प्रदम् ॥५।१३।८९॥

param etat_tat_a.jJAna.m saMsAra.Adi.viSa.pradam ||5|13|89||

.

eSA hi avidyA kathitA this is what is called AvidyA Ignorance/unKnowing

mAyA eSA sA nigadyate this is what is described as mAyA Illusion

param etat tad ajJAna.m this is absolutely That.Nescience

saMsAra.Adi=viSa.pradam that offers saMsAric poison

.

*vwv.1409.y5.13. This (power) alone is described as #avidyA (or Nescience). This very (power) is declared as #mAyA or Illusion. This is the highest Ignorance producing the poison of the world and the like.

*sv.89 This is known as ignorance, as Maya or cosmic illusion, which gives rise to the dreadful poison known as world.appearance.

*vlm.89. The mental power is called error and illusion also, and these in ignorance of the Supreme Brahma, produce the knowledge of this poisonous world: (which springs from illusion of the mind).

*m.89 Such false knowledge is known as ignorance. Plainly it is 'maya' (deception). Such intense ignorance yields the poison of this mutable world.

 

चिच्.छक्तेः स्पन्द.शक्तेः_च सङ्गे संकल्प.कल्पनम् ।

cit.zakte: spanda.zakte:_ca saGge saMkalpa.kalpana.m |

न कृतम् चेत् परिश्रीणाः तद् इमा* भव.भीतयः ॥५।१३।९०॥

na kRta.m cet_parizrINA: tat_imA* bhava.bhItaya: ||5|13|90||

.

cit.zakte: of the power of Consciousness

spanda.zakte: ca

saGge saMkalpa.kalpana.m

na kRta.m cet parizrINA:

tat_imA bhava.bhItaya:

.

*m.90 The association of vibratory power with consciousness.power is a concoction of mental fabrication and determination. If such a concoction disappears, then with that the fears of and about this world decline and disappear.

*vlm.90. The powers of the intellect and vibration, combined with those of imagination and volition which constitute the mind, are productive of all worldly evils, unless they are weakened and kept under restraint.

*sv.90 This relationship between the life.force and consciousness is imaginary; if it is not so imagined, there can be no world.appearance!

 

वायुतः स्पन्द.शक्तिः_या सा चिता चेत्यते तदा ।

vAyuta: spanda.zakti:_yA sA citA cetyate tadA |

स.चेत्या चित्त.दैव.अन्तः संकल्पाद् याति चित्तताम् ॥५।१३।९१॥

sa.cetyA citta.daiva.anta: saMkalpAt_yAti cittatAm ||5|13|91||

.

vAyuta: spanda.zaktir_yA

sA citA cetyate tadA

sa.cetyA citta.daiva.anta:

saMkalpAt_yAti cittatAm

.

> vAyor iti vAyuta: | ... < Comm. ¶

yA What is

spanda.zakti: the vibrational force

*m.91 When the vibrations of ai:_get energised by consciousness, then that energised thing is mind (chitta). When internal will and volitions arrive into that mind, then it acquires the (full) character of mind (Cittatva)

*vlm.91. When the intellect thinks on or has the perception by the pulsation caused by the air. The wind of breath gives pulsation to the intellect, and causes its power of intellection; and this intellectual power gives rise to all the thoughts and desires of the mind.

*sv.91 The life.force, by its association with consciousness becomes conscious and experiences the world as its object.

 

चित्तता_एषा चितः_मिथ्या कल्पिता बाल.यक्षवत् ।

cittatA_eSA cita:_mithyA kalpitA bAla.yakSavat |

अखण्ड.मण्डल.आकार.स्पन्द.रूपा चिद् एव यत् ॥५।१३।९२॥

akhaNDa.maNDala.AkAra.spanda.rUpA cit_eva yat ||5|13|92||

.

cittatA eSA

the state of chitta.Affection is

cita: mithyA kalpitA

the false design of Consciousness

bAla.yakSa.vat

like the boy & yakSha.Monster

akhaNDa.maNDala.AkAra.spanda.rUpA

an unbroken.maNDala.AkAra.spanda.form

cit eva yat which is only Consciousness

.

*m.92 This 'Cittatva' is, in fact, a delusory design like the 'yaksa' of a child's imagination. However, the tremor.form as the vast seamless universe, is consciousness only.

*vlm.92. The percussive intellect which extends over the undivided sphere of the universe, is verily the thinking power, the mind is a false imagination like the ghost of infants.

*sv.92 But all this is as unreal as the experience of a ghost by a child:

 

सा_एषा चित्ता तद् अन्येन केन सम्बाध्यते किल ।

sA_eSA cittA tat_anyena kena sambAdhyate kila |

अखण्ड.शक्तेः_इन्द्रस्य केन स्यात् सह संगरः ॥५।१३।९३॥

akhaNDa.zakte:_indrasya kena syAt saha saMgara: ||5|13|93||

.

sA eSA cittA that this affected

tad anyena kena sambAdhyate kila

akhaNDa.zakte: indrasya

kena syAt saha saMgara:

.

*m.93 By what and by whom can this mind stuff be crowded out? Who can battle the immense power of Indra?

*sv. the movement within the infinite consciousness alone is the truth. Can this infinite consciousness be affected by any finite factor? In other words, can an inferior entity overwhelm a superior one?

*vlm.93. The intellect is the power of intellection, which cannot be intercepted by any thing else, like the mind any where; as there is no power to rise in contest against the almighty Indra. (The Intellect or chit being the Divine mind).

 

अतः सम्बन्धिनः_अभावात् सम्बन्धः_अत्र न विद्यते ।

ata: sambandhina:_abhAvAt sambandha:_atra na vidyate |

सम्बन्धेन विना कस्य सिद्धम् तत्.कीदृशम् मनः ॥५।१३।९४॥

sambandha.ina vinA kasya siddha.m tat.kIdRza.m mana: ||5|13|94||

.

ata: sambandhina: a.bhAvAt

sambandha: atra na vidyate

no connexion is known to be here

sambandha.ina vinA

without connexion

kasya siddha.m tat.kIdRza.m mana:

.

*vlm.94. Thus their being no relation between intellection and the mind, it is wrong to attribute the mind with the power of thinking, which is not related with it.

*m.94 When a relationship does not exist, then a relationship cannot be manifest or be visible. When relationship does not exist, how can something like mind arise?

*sv. the movement within the infinite consciousness alone is the truth. Can this infinite consciousness be affected by any finite factor? In other words, can an inferior entity overwhelm a superior one?

 

चित्.स्पन्दयोः_एकतायाम् किम् नाम मन* उच्यते ।

cit.spandayo:_ekatAyAm kim nAma mana* ucyate |

का सेना हय.मातङ्ग.सङ्ग.संघट्टनम् विना ॥५।१३।९५॥

kA senA haya.mAtaGga.saGga.saMghaTTana.m vinA ||5|13|95||

.

cit.spandayo: ekatAyAm in the unity of Consciousness and its vibration

kim nAma mana ucyate what is manas.Mind called?

kA senA what army is haya.mAtaGga.saGga.saMghaTTana.m vinA without ...

thm horse.elephant.saGga.saMghaTTana.

*haya.mAtaGga.saGga.saMghaTTa

*m.95 What can be called mind, when consciousness and vibration become one? Can there be an army without elephants and horses?

*sv. the movement within the infinite consciousness alone is the truth. Can this infinite consciousness be affected by any finite factor? In other words, can an inferior entity overwhelm a superior one?

*vlm.95. How can this union of the intellect with its vibration only, be styled the mind with its multifarious functions. The commander alone cannot be called an army without its component parts of horse, elephants and others.

#cit cit.spandayo:_ekatAyAm kim nAma mana ucyate | kA senA haya.mAtaGga.saGga.saMghaTTana.m vinA ||5|13|_y5013.095.

#spanda cit.spandayo:_ekatAyAm kim nAma mana ucyate | kA senA haya.mAtaGga.saGga.saMghaTTana.m vinA ||5|13|_y5013.095.

#manas cit.spandayo:_ekatAyAm kim nAma mana ucyate | kA senA haya.mAtaGga.saGga.saMghaTTana.m vinA ||5|13|_y5013.095.

 

तस्मान् न_अस्ति_एव दुष्ट.आत्म चित्तम् राम जगत्.त्रये ।

tasmAt_na_asti_eva duSTa.Atma citta.m rAma jagat.traye |

सा_एषा सम्यक्.परिज्ञानात्_चेतसः_जायते श्रुतिः ॥५।१३।९६॥

sA_eSA samyak.parijJAnAt_cetasa:_jAyate zruti: ||5|13|96||

.

*m.96 And so, O rAma, there is nothing like this wily mind in all the three worlds. Such a mind will vanish by an integral understanding and knowledge about mind (cetas)

*sv. the movement within the infinite consciousness alone is the truth. Can this infinite consciousness be affected by any finite factor? In other words, can an inferior entity overwhelm a superior one?

*vlm.96. Hence there is no such thing as a good or bad mind in any of the three worlds, (when there is no mind at all). The bias of its existence will be utterly removed by full knowledge of spirituality (tatwajnana). (That there is but one Spirit only).

 

मुधा मा_एवम् अन्.अर्थाय मनः संकल्पय_अनघ ।

mudhA mA_eva.m an.artha.aya mana: saMkalpaya_anagha |

मनः_मिथ्या.समुदितम् न_अस्ति_अत्र परमार्थतः ॥५।१३।९७॥

mana:_mithyA.samudita.m na_asti_atra paramArthata: ||5|13|97||

.

don't let the Mind conceive its vain and useless thoughts, dear boy! manas

Mind is a gathering of falsity. Ultimately, it's not here

.

mudhA in vain

mA eva.m *manas let not thus manas.Mind

anartha.aya to no purpose

*saMkalpaya conceptualize

anagha o sinless one

manas mithyA.samudita.m Mind is a gathering of falsity

na asti_atra paramArthata: in the higher sense, it is not here

.

*m.97 O sinless one, the concept of mind is wasteful, purposeless and cala.mitous. It is a product of delusion. It does not exist from the point of view of the Supreme truth.

*vlm.97. It is in vain and to no purpose, that they imagine the being of the mind. It is proved to be an unreality and having no substantiality of its own.

*sv. the movement within the infinite consciousness alone is the truth. Can this infinite consciousness be affected by any finite factor? In other words, can an inferior entity overwhelm a superior one?

 

मा त्वम् अन्तः क्वचित् किम्चित् संकल्पय महामते ।

mA tva.m anta: kvacit kimcit saMkalpaya mahAmate |

मनः संकल्पकम् राम यस्मान् न_अस्ति_इह कुत्रचित् ॥५।१३।९८॥

mana: saMkalpakam rAma yasmAn_na_asti_iha kutracit ||5|13|98||

.

do not within you anywhen kim.cit saMkalpaya

conceive anything mahAmate

great thinker mana: saMkalpakam

Mind is a thing conceived, rAma, yasmAn

for which reason na_asti_iha it is not here kutra.cit anywhere

.

*m.98 Do not, O one of mighty intelligence, conceive this mind even a trifle at any time. Mind is full of wills and volitions, O rAma. It does not exist anywhere.

*sv.98 Hence, O rAma, in truth there is no mind or finite consciousness: when this truth is clearly understood, that which was falsely imagined as the mind comes to an end.

*vlm.98. Therefore, O magnanimous Ráma! never give rise to false imaginations of anykind, and particularly that of the mind which never exists any where.

*m.98 ... Mind is full of wills and volitions, O rAma.... *sv.... there is no mind or finite consciousness: ... that which was falsely imagined as the mind comes to an end. *vlm  the mind which never exists any where.

*jd.98 mA tva.m anta: kvacit do not anyhow within kim.cit saMkalpaya conceive anything mahAmate great thinker mana: saMkalpakam Mind is a thing conceived o rAma yasmAnfor which reason na_asti_iha it is not here kutra.cit anywhere.

 

अ.सम्यक्.ज्ञान=सम्भूता कल्पना मृगतृष्णिका ।

a.samyak.jJAna=sambhUtA kalpanA mRgatRSNika.a |

हृत्.मरौ तव संशान्ता सम्यक्.आलोकनान् मुने ॥५।१३।९९॥

hRt.marau tava saMzAntA samyak.AlokanAn_mune ||5|13|99||

.

a=samyak.jJAna=sambhUtA

kalpanA mRga.tRSNika.a imaginary mirage

hRt.marau tava saMzAntA

samyakAlokanAn mune

.

*m.99 O rAma of reflecting nature, this mind is a mirage of fabrications. It is born out of incomplete and incoherent knowledge. Pacify and quieten the desert of your heart with a holistic, integrated perception.

*sv.99 It appeared to be because of imperfect understanding; when this misunderstanding ceases, the mind also ceases to be.

*vlm.99. False phantasies rise as the mirage, from want of a full knowledge of things; they spring in the heart which is as barren as a desert, for want of the rain of full knowledge.

 

जडत्वान् निःस्वरूपत्वात् सर्वदा_एव मृतम् मनः ।

jaDatvAn ni:svarUpatvAt sarvadA_eva mRta.m mana: |

मृतेन मार्यते लोकः चित्रा_इयम् मौर्ख्य.चक्रिका ॥५।१३।१००॥

mRtena mAryate loka: citrA_iyam maurkhya.cakrika.a ||5|13|100||

.

jaDatvAt ni:svarUpatvAt

sarva.daiva: / .daive / sarvadA eva

mRta.m mana:

mRtena mAryate loka: by the dead the world is killed

citrA iyam maurkhya.cakrika.a .

*m.100. This mind is forever dead because of its inconscience and lack of any form and shape. This world is plagued by such a dead one. What a wonder is this world (made by) a foolish potter!

*sv.100 This mind is inert and is not a real entity: hence it is for ever dead! Yet, beings in this world are killed by this dead thing: how mysterious is this stupidity!

*vlm.100. The mind is a dead thing owing to its want of a form or activity, and yet it is a wonder as it is idolized in the circles of common people.

 

यस्या* न_आत्मा न देहः_अस्ति न_आधारः_न_अपि च_आकृतिः ।

yasyA* na_AtmA na deha:_asti na_AdhAra:_na_api ca_AkRti: |

तेन_इदम् भक्ष्यते सर्वम् चित्रा_इयम् मौर्ख्य.वागुरा ॥५।१३।१०१॥

tena_idam bhakSyate sarva.m citrA_iyam maurkhya.vAgurA ||5|13|101||

.

yasyA: in which

na AtmA no self

na deha:_asti no body is

na AdhAra: no support

na api ca AkRti: and not even a form to be supported

tena idam bhakSyate sarva.m

citrA iyam maurkhya.vAgurA

.

*m.101. Oh what a wonder! This world is a foolish snare and noose. This world is consumed by a thing which has neither a soul, nor a body, nor a support, nor a shape!

*sv.101 The mind has no self, no body, no support and no form; yet, by this mind is everything consumed in this world. This indeed is a great mystery.

*vlm.101. It is a wonder that the mind, having no soul nor essence, nor a body nor size or support of its own, should spread its net over all ignorant minds.

 

सर्व.सामग्र्य.हीनेन हन्यते मनसा_अपि यः ।

sarva.sAmagrya.hInena hanyate manasA_api ya: |

नील.उत्पल.दल.आघातैर् मन्ये दलित.मस्तकम् ॥५।१३।१०२॥

nIla.utpala.dala.AghAtai:_manye dalita.mastakam ||5|13|102||

.

sarva.sAmagrya.hInena

hanyate manasA api ya: whoever is hurt by manas.Mind

nIla.utpala.dalAghAtai:

manye dalita.mastakam

.

*m.102 This mind has no means or weapons to kill anyone. If some one is hurt or killed by such a mind,

*sv.102 He who says that he is destroyed by the mind which has no substantiality at all, says in effect that his head was smashed by the lotus.petal.

*vlm.102. One who falls a victim to his unarmed and impotent mind, likens a man who says, he is hurt in his body by the falling of a lotus.flower upon it.

 

जडेन मूकेन_अन्धेन निहतः_मनसा_अपि यः ।

jaDa.ina mUka.ina_andha.ina nihata:_manasA_api ya: |

मन्ये स दह्यते मूढः पूर्ण.चन्द्र.मरीचिभिः ॥५।१३।१०३॥

manye sa* dahyate mUDha: pUrNa.candra.marIcibhi: ||5|13|103||

.

by/with the jaDa.ina mUka.ina_andha.ina

nihata.smitten/destroyed.:_manasA_api ya: |

manye sa* dahyate mUDha: pUrNa.candra.marIcibhi:

.

he

who is ruined by a Mind which is inert, mute, blind

—

I

think that such an ass would be burned by the cool gleaming of a full moon

!

*jd.103 jaDa.ina by what is inert mUka.ina andha.ina dumb, blind nihata: manasA api ya: whoso is destroyed by manas.Mind manye sa dahyate mUDha: I think such an ass is burned pUrNa.candra.marIcibhi: by the rays of a full moon.

*m.103 he will be decimated even by a petal of a blue lotus. He will be killed even by a moon.beam.

*sv.103 To say that one can be hurt by the mind which is inert, dumb and blind is like saying that one is roasted by the heat of the full moon.

*vlm.103. The man that is undone by his inert, dumb and blinded mind, (that neither sees nor seizes nor talks to him); is as one who complains of his being burnt by the cool full.moon.beaMs.

हन् #han #nihan #nihata .p.p.. Struck down, smitten, killed. • Struck into, infixed. • Attached or devoted. • n..sena adj. having (their) armies smitten or destroyed MW. • #nihatArtha (a word) whose meaning is out of use or obsolete (.tA f. .tva n.) SAh. nihata.smitten/destroyed. +

 

विद्यमानः_अपि यः शूरः_लोकः_तेन_अभिभूयते ।

vidyamAna:_api ya: zUra:_loka:_tena_abhibhUyate |

अविद्यमानम् एव_इदम् हन्यते मुग्धता_उदिता ॥५।१३।१०४॥

avidyamAnam eva_idam hanyate mugdhatA_uditA ||5|13|104||

.

vidyamAna: api altho knowing

ya: zUra: loka: these who are warrior people

tena_abhibhUyate

a.vidyamAnam eva idam even thm not knowing this

hanyate mugdhatA_uditA the arisen state of folly destroys

.

*m.104. Even the warrior like (people with knowledge) get defeated by the visible world. Such a situation arises out of artless simplicity about the unreal world.

*sv.104 The hero who is able to destroy a real enemy standing in front of him is hiMself destroyed by this mind which does not even exist.

*vlm.104. People are verily killed by an antagonist, who is present before them; but it is a wonder that the ignorant are foiled by the inexistent mind of their own making.

 

मिथ्या.संकल्प.कलितम् मिथ्या.अवस्थितिम् आगतम् ।

mithyA.saMkalpa.kalita.m mithyA.avasthitim Agatam |

अन्विष्टम् अपि नो* दृष्टम् का तस्य किल शक्तिता ॥५।१३।१०५॥

anviSTam api no* dRSTam kA tasya kila zaktitA ||5|13|105||

.

mithyA.saMkalpa.kalita.m false.conception.construct

mithyA.avasthitim Agatam come to false condition

anviSTam api na.u dRSTam tho sought not.at.all*by.us see/known

kA tasya kila zaktA what power then is there of that

?

*m. (This mind) is a concoction of delusion and abides as an illusion. It cannot be seen even on searching. How can such (a mind) be powerful?

*sv.105 What is the power of that which has been put together by thought,

*vlm.105. What is the power of that thing, which is a creation of mere fancy, and an unreal presentation of ignorance; and which being sought after, is no where to be found.

 

अहो नु खलु चित्रा_इयम् माया.मय.विधायिनी ।

aho nu khalu citrA_iyam mAyA.maya.vidhAyinI |

चेतसा_अपि_अतिलोलेन लोको ऽयम् अभिभूयते ॥५।१३।१०६॥

cetasA_api_atilolena loka:_ayam abhibhUyate ||5|13|106||

.

aho nu khalu citrA iyam O now what a wonder is this

mAyA.maya.vidhAyinI

cetasA api ati.lolena

loka: ayam abhibhUyate

.

*m.106 Oh, this is a wonder! This world is being beaten by a deceitful operator like mind!

*sv.106 whose very existence is false and which is found to be non.existent when its existence is enquired into?

*vlm.106. It is a great wonder, that men should be overcome by their impotent minds, dealing in their delusions only.

 

मौर्ख्यम् यदापद.अन्विष्टः का हि न आपद.जानतः ।

maurkhyam yadApada.anviSTa: kA hi na Apada.jAnata: |

पश्य मौर्ख्याद् इयम् सृष्ठिः_अज्ञानेन_एव जन्यते ॥५।१३।१०७॥

pazya maurkhyAt_iyam sRSThi:_ajJAnena_eva janyate ||5|13|107||

.

maurkhyam yat that.which is stupid / yadA when

Apada.anviSTa: in pursuit of catastophe

kA hi na Apad.a.jAnata:

pazya maurkhyAd iyam sRSThi: see/know this sRShTi.Creation as out.of.stupidity

akSAnena eva janyate .

#anviSTa

#jAna

#akSAna akSa anena

*m.107 Foolish and stupid! when something is full of catastrophies, how can cala.mities desist without coming up? Look! this stupid creation is born out of ignorance only.

*sv.107 Stupidity and ignorance alone are the sources of all sorrow in this world; this creation has been brought about only by ignorance and stupidity.

*vlm.107. It is ignorance that is ever exposed to dangers, and the ignorant are always the victiMs of error. Know the unreal world to be the creation of ignorance and of the ignorant only.

 

हा कष्टम् अपि दुर्.बुद्धेः सृष्टिः_मौर्ख्य.वशम् गता ।

hA kaSTam api dur.buddhe: sRSTi:_maurkhya.vaza.m gatA |

असत्ता_एव यद् एतेन जीवेन_अपि_उप.पाद्यते ॥५।१३।१०८॥

asattA_eva yat_etena jIvena_api_upa.pAdyate ||5|13|108||

.

hA kaSTam api dur.buddhe: what a disaster for the weak.minded

sRSTi: is this Creation!

maurkhya.vaza.m gatA by force of their stupidity, it has gone.to

asattA_eva yad what is only unSuchness

etena jIvena api even with this life

upapAdyate is effected.

Øtt.interj. #hA WTF: wotthefuck •.• hA kASTam

*m.108. Oh what a cala.mity! gripped by the stupidity about creation, unreal nonexistent mind is being justified by a jIva!

*sv.108 In spite of knowing this, it is indeed strange that this unreal and false non.entity is sought to be strengthened by living beings.

*vlm.108. Oh! the misery of miseries, that the ignorant make of this creation of their ignorance to themselves, and that they fabricate a living soul for their sufferings only. (A separate living soul jIvatma, is denied in Vedanta).

*jd.108 hA kaSTam api dur.buddhe: what a disaster for the weak.minded sRSTi: is this Creation! maurkhya.vaza.m gatA by force of their stupidity, it has gone.to asattA_eva yad what is only unSuchness etena jIvena api even w this life upapAdyate is effected.

#sRj SURGE #sRSTi.: f. सृष्टिः f. [>sRj.ktin सृज्.क्तिन्] Creation, anything created. The creation of the world. (A sRSTeH, "from the beginning of the world"). • Nature, natural property. • Letting loose, emission. • Offspring (संतान); संसृष्टा ब्राह्मणैरेव त्रिषु वर्णेषु सृष्टयः mb.12.6.42. production, procreation; sRSTim kuru, "produce offspring"; cf. <manorathasR.); •.• #svapna.sRSTi f. the creation of dreaMs y3003.015

 

मन्ये मौर्ख्य.मयी सृष्टिः इयम् अत्यन्त.पेलवा ।

manye maurkhya.mayI sRSTi: iyam atyanta.pelavA |

वाःतरङ्ग.प्रवाहेण कणशः परिशीर्यते ॥५।१३।१०९॥

vA:taraGga.pravAha.iNa kaNaza: parizIryate ||5|13|109||

.

manye I opine

maurkhya.mayI sRSTi: iyam this moronically.made creation atyanta.pelavA is endlessly tender vAs.taraGga.pravAha.iNa w the water.wave.current kaNaza: parizIryate shattered into bit after bit....

I opine that this moronically.made creation is extremely fragile

vAs.taraGga.pravAha.iNa w the water.wave.current

kaNaza: parizIryate shattered into bit after bit....

*m.109 I feel that this stupid and false creation is extermely delicate and fragile and can be shred into atoms by a (sharp) stream of waves of perfume.

*vlm.109. I weet this frail world to be a creation of the false imagination of the ignorant, and this earth to be as fragile as to be broken and borne away by the waves of the ocean.

*AB. yathA vA: vAri ...||

*jd.109 manye I opine maurkhya.mayI sRSTi: iyam this moronically.made creation atyanta.pelavA is endlessly tender vAs.taraGga.pravAha.iNa w the water.wave.current kaNaza: parizIryate shattered into bit after bit....

 

नील.अञ्जन.आलवालेन यन्त्रेण_एव विचूर्ण्यते ।

nIla.aJjana.AlavAlena yantreNa_eva vicUrNyate |

इन्दोः_आभोग.पूर्णस्य कर.स्पर्शेन मुह्यति ॥५।१३।११०॥

indo:_Abhoga.pUrNasya kara.sparzena muhyati ||5|13|110||

.

nIla.aJjana.AlavAlena

w a watering.trench around a tree

filled with black earth

yantra.iNa eva

vicUrNyate is pulverized

indor Abhoga.pUrNasya of the full Full.Moon

kara.sparzena muhyati by a touch of the hand deludes

.

*AB. tad eva vAri yatra Avartas tatra nIlAJjana.varNena AlavAlena madhya.cchidravatA peSaNa.yantreNaiva vicUrNyate | ... ||5|13|

*m.110. It is so fragile that a machine made by bits of antimony can reduce it to powder. It can be put into a swoon by a simple and pleasant ray of moon.

*sv.109.110 This world.illusion can be compared to the imagination of the hero who thinks that he is bound by the invisible chains that issue from the eyes of his enemy and that he is harassed by the invisible army created by the mere thought of the enemy.

*vlm.110. It is like the dark collyrium, which is broken down by the surrounding waters or seas, serving as its grinding mill; and yet men are maddened with it, as those struck by moon.beaMs. (Moonstruck lunatics).

*VA Darkness (of creation) can be removed only by floods of waters

(of knowledge) (made by yantra kind of pump :o)) ), by touch of

pleasant full moon (of enjoyments) it is (getting more) perplexed.

Hm....

AS:The verses are describing how the creation is weak and fragile.
The first line line seems to describe water turning into fine mist thus broken up by being sucked thru a fine hole. 
The words nIlAJjana.AlavAla are somewhat obscure. The AlavAla usually means a basin to hold water around a tree. But the word nIlAJjana is a black paste perhaps mascara to decorate eyes. Thus, this might be describing a contraption to pulverize a very fine paste by pushing thru a small hole. At least, that is what the AB commentary seems to suggest.

Sorry, I neglected to comment on the second line.
According to AB, Abhoga= maNDala= circle.
Thus, the meaning would be:
It gets confused by the touch of hands (rays) of the full moon.
Of course, here confused means starts moving randomly, i.e. gets agitated.
An obvious reference to the full tide.

Ø #AlavAla.m trench for water round the root of a tree.

 

रिपुभिः_नयन.उन्मुक्तैः दृष्टः सूत्रैः_निबध्यते ।

ripu.bhi:_nayana.unmuktai: dRSTa: sUtrai:_nibadhyate |

संकल्प.कृतया शूर.सेनया परिभूयते ॥५।१३।१११॥

saMkalpa.kRtayA zUra.senayA paribhUyate ||5|13|111||

.

ripu.bhi: by the enemies

nayana.unmuktai:

dRSTa: it is seen

sUtrai: nibadhyate it is bound by strings

saMkalpa.kRtayA zUra.senayA by a conceptually.made army of heroes

paribhUyate is overcome

.

*m.111 This creation is as illusory as an army of warriors mentally imagined defeating an enemy.

*sv.111 This world thus conjured up by the non.existent mind is also destroyed by another equally non.existent mind.

*vlm.111. The visible world disappears at the sight of reason, as a man flies from the sight of his foe; and the train of imaginary creations fly before it, like hosts of demons vanquished by the gods.

*VA it is like hero being bound by chains of enemy by mere sight,

or (hero) being surrounded by imagined army.

*AS: paribhUyate should be defeated not just surrounded. It is illustrating how fragile the world is, since it is distorted so easily.

भू #bhU #paribhU .surround, encompass, include • attend, manage • surpass, overcome • hurt, injure, despise, disgrace • mock, scoff •• #paribhava: insult, injury, disrespect, degradation, disgrace • defeat, discomfiture +

 

तस्मात् किल_इयम् मनसा न स्थितेन_एव कुत्रचित् ।

tasmAt kila_iyam manasA na sthitena_eva kutracit |

कल्पितेन मुधा_अन्येन कृपणेन निहन्यते ॥५।१३।११२॥

kalpitena mudhA_anyena kRpaNena nihanyate ||5|13|112||

.

tasmAt kila iyam manasA

from that alas this by Mind

na sthitena eva kutracit

not by its situation anywhere

kalpitena mudhA

anyena kRpaNena

nihanyate

.

*m.112. Thus this world is being overwhelmed by a mind whose existence is in doubt.

*sv.112 This illusory world.appearance is none other than the mind.

*vlm.112. Thus is this world, which is a false creation of fancy, and exists nowhere except in the idle brains of the ignorant, lost into nothing at the sight of reason.

हन् #han #nihan #nihata .p.p.. Struck down, smitten, killed • Struck into, infixed • Attached or devoted.• nihata..sena adj. having (their) armies smitten or destroyed MW. • #nihatArtha (a word) whose meaning is out of use or obsolete (.tA f. .tva n.) SAh.

 

मूर्ख.लोक.मयी सृष्टिः_मन* एव_असत्_उत्थितम् ।

mUrkha.loka.mayI sRSTi:_mana* eva_asat_utthita.m |

यः शक्तः_न वशी.कर्तुम् न_असौ राम_उपदिश्यते ॥५।१३।११३॥

ya: zakta:_na vazI.kartum na_asau rAma_upadizyate ||5|13|113||

.

mUrkha.loka.mayI sRSTi:

a creation made by foolish people

is Mind only

asad utthita.m

unreal arisen

ya: zakta: na vazI.kartum

who is not able to control

na asau rAma upadizyate

not he, rAma, should be taught

.

*vlm.113. He who is not able to govern his mind, and efface the thoughts of this false world, arising in the minds of the ignorant only; is not worthy of being advised in the abstruse doctrines of spirituality.

*sv.113 He who is unable to understand the true nature of the mind is also unfit for being instructed in the truth expounded in the scripture.

*m.113. O rAma, one who cannot take hold of this stupid and inconscient creation which is an unreality born of mind, is not eligible for any instruction and teaching.

 

अभिजाता_अ.स्वरूपा_एषा प्रज्ञा क्षोदेषु न क्षमा ।

abhijAtA_a*svarUpA_eSA prajJA kSodeSu na kSamA |

न_उपदेश.गिराम् योग्या परिपूर्णा_इव संस्थिता ॥५।१३।११४॥

na_upadeza.girAm yogyA paripUrNA_iva saMsthitA ||5|13|114||

.

abhijAtA a*svarUpA eSA prajJA noble birth is not the nature of this prajnA Understanding

kSodeSu na

kSamA

na upadeza.girAm yogyA is not fit for words of instruction

paripUrNA iva saMsthitA as.if ready to overflow

.

*m.114 One may be of noble birth. But if his intelligence and judgement are shapeless and dissipated, such a person is not eligible for any teaching. He may, of course, consider hiMself as perfect.

*sv.114 The mind of such a person is unable to grasp the subtle truth of the teaching expounded in this scripture: it seems to be satisfied with the illusory world.appearance.

*vlm.114. Those who are confirmed in their belief of the visibles, and are self.sufficient in their knowledge of these; are unable to grasp the subtile science of abstract philosophy, and are therefore unfit to receive spiritual instruction.

*AB  kSodeSu sUkSmArtha.vicAreSu na kSamA< Comm. ||5|13|

 

बिभेति_एषा_अपि वीणायाः_तन्त्री.गुण.तनु.ध्वनेः ।

bibheti_eSA_api vINAyA:_tantrI.guNa.tanu.dhvane: |

बन्धोः_अपि स.निद्रस्य बिभेति वदन.द्युतेः ॥५।१३।११५॥

bandho:_api sa.nidrasya bibheti vadana.dyute: ||5|13|115||

.

he is scared by the plucking of a lute.string

he's frightened by the bright face of a sleeping relative

.

bibheti_eSA_api vINAyA:

tantrI.guNa.tanu.dhvane: |

bandho:_api sa.nidrasya

bibheti vadana.dyute:

.

*vlmp.115 Men accustomed to the loud beatings of drum are as unconscious to the soft tunes of the lute as they are startled at seeing the face of a sleeping friend.

 

असतः_अपि जनात्_उच्चैः_गीतात्_भीता पलायते ।

asata:_api janAt_uccai:_gItAt_bhItA palAyate |

स्वेन_एव मनसा_अपि_अज्ञा किल_एषा विवशी.कृता ॥५।१३।११६॥

svena_eva manasA_api_ajJA kila_eSA vivazI.kRtA ||5|13|116||

.

asata:_api janAd uccai:

gItAd bhItA palAyate +

svena eva manasA api altho by Ur.own Mind

ajJA kila eSA vivazI.kRtA .

*m.116. He will run away from a nonexisting loud sound. Why talk of many things! he will be in the grip of his mind.

*sv.116 It is frightened by hearing someone shout aloud and flees that spot. The ignorant man is completely overcome by his own deluded mind.

*vlm.116. They who fly with fear from the loud songs (preachings) of false preachers, cannot have the patience to listen to the silent lesson of their inward monitor; and they who are deluded by their own minds, can hardly be reclaimed by any other.

 

सुख.लव.विवशा द्विषा_इव तप्ता

sukha.lava.vivazA dviSA_iva taptA

हृदय.गतेन निजेन चेतसा_एव ।

hRdaya.gatena nijena cetasA_eva |

विधुरित.धिषणा न वेत्ति सत्यम्

vidhurita.dhiSaNA na vetti satyam

तद् अपि कथम् परिमोहितः_मुधा_एव ॥५।१३।११७॥

tat_api katham parimohita:_mudhA_eva ||5|13|117||

.

sukhalava-vivazA

viSA_iva taptA

hRdaya-gatena - by.way.of the Heart

nijena cetasA_eva - even thru innate affectation

vidhurita-dhiSaNA na vetti satyam

tad api katham parimohito mudhaiva

.

*m.117. A simple joy will overwhelm him. Distressed by his own mind, he will not comprehend reality. He will be deluded purposelessly and wastefully.

*sv.117 A man is burnt by his own mind which is in his heart, which is as virulent as poison though it is mixed with just a little happiness. He does not know the truth, for, he is foolishly deluded by the mind! This indeed is a great mystery.

*vlm.117. Those who are tempted to taste the gall of worldly pleasures for sweet, are so subdued by its effects on their understandings, that they lose the power of discerning the truth altogether; and it is therefore useless to remonstrate with them.

 

.

oॐm

.

next Canto

fm5014

 

+++

 

DN5013 HOW TO IN/ENQUIRE 2.FB16.19

सर्ग ५.१३

sarga 5.13

वसिष्ठ उवाच ।

vasiSTha uvAca |

एवम् जनकवद् राम विचार्य_आत्मानम् आत्मना ।

evam janakavat rAma vicArya_AtmAnam AtmanA |

पदम् विदित.वेद्यानाम् अविघ्नेन_अधिगच्छसि ॥५।१३।०१॥

pada.m vidita.vedya.s.anAm avighnena_adhigacchasi ||5|13|1||

ये हि पाश्चाद् यजन् मानः प्राज्ञा* राजस.सात्त्विकाः ।

ye hi pAzcAt yajan mAna: prAjJA* rAjasa.sAttvikA: |

प्राप्नुवन्ति स्वयम् प्राप्यम् ते जनाः जनका इव ॥५।१३।०२॥

prApnuvanti svayam prApyam te janA: janakA* iva ||5|13|2||

तावत् तावद् विजित्य.आरीन् इन्द्रिय.आख्यान् पुनर् पुनर् ।

tAvat tAvat vijitya.ArIn indriya.AkhyAn puna: puna: |

यावद् आत्म.आत्मना_एव_अयम् आत्मनि_एव प्रसीदति ॥५।१३।०३॥

yAvat Atma.AtmanA_eva_ayam Atmani_eva prasIdati ||5|13|3||

प्रसन्ने सर्वगे देवे देवेशे परमात्मनि ।

prasanne sarvage deve deveze paramAtmani |

स्वयम् आलोकिते सर्वाः क्षीयन्ते दुःख.दृष्टयः ॥५।१३।०४॥

svayam Alokite sarvA: kSIyante du:kha.dRSTaya: ||5|13|4||

मुष्टयः_मोह.बीजानाम् वृष्टयः विविधा.पदाम् ।

muSTaya:_moha.bIja.s.anAm vRSTaya:_vividhA.padAm |

कु.दृष्टयः क्षयम् यान्ति दृष्टे तस्मिन् परावरे ॥५।१३।०५॥

ku.dRSTaya: kSayam yAnti dRSTe tasmin parAvare ||5|13|5||

सदा जनक.वद् राम सर्व.आरम्भ.वद् आत्मना ।

sadA janaka.vat rAma sarva.Arambha.vat AtmanA |

प्रज्ञया_आत्मानम् आलक्ष्य लक्ष्मीवान् उत्तमः_भव ॥५।१३।०६॥

prajJayA_AtmAnam AlakSya lakSmIvAn uttama:_bhava ||5|13|6||

नित्यम् अन्तर्.विचारस्य पश्यतः_चञ्चलम् जगत् ।

nityam antar.vicArasya pazyata:_caJcala.m jagat |

जनकस्य इव कालेन स्वयम् आत्मा प्रसीदति ॥५।१३।०७॥

janakasya_iva kAlena svayam AtmA prasIdati ||5|13|7||

न दैवम् न.च कर्माणि न धनानि न बान्धवाः ।

na daivam na.ca karmANi na dhanAni na bAndhavA: |

शरणम् भव.भीतानाम् स्व.प्रयत्नात् ऋते नृणाम् ॥५।१३।८॥

zaraNam bhava.bhIta.s.anAm sva.prayatnAt Rte nRNAm ||5|13|8||

ये दैव.निष्ठाः कृत्यादौ कु.विकल्प.परायणाः ।

ye daiva.niSThA: kRtyAdau ku.vikalpa.parAyaNA: |

तेषाम् मन्दा मतिः_तात न_अनुगम्या विनाशिनी ॥५।१३।०९॥

teSAm mandA mati:_tAta na_anugaMyA vinAzinI ||5|13|9||

विवेकम् परम् आश्रित्य विलोक्य_आत्मानम् आत्मना ।

vivekam para.m Azritya vilokya_AtmAnam AtmanA |

धिया विराग.उद्धरया संसार.जलधिम् तरेत् ॥५।१३।१०॥

dhiyA virAga.uddharayA saMsAra.jaladhim taret ||5|13|10||

एषा सा कथिता राम नभःफल.निपातवत् ।

eSA sâ kathitA rAma nabha:phala.nipAtavat |

सुखदा ज्ञान.सम्प्राप्तिः अज्ञान.तरु=शातनी ॥५।१३।११॥

sukhadA jJAna.samprApti: a.jJAna.taru=zAtanI ||5|13|11||

जनकस्य इव सद्.बुद्धेः स्वयम् एव विलोकिनः ।

janakasya_iva sat.buddhe: svayam eva vilokina: |

विकासम् एत्य् अयम् देही देवः प्रातर् इव_अम्बुजम् ॥५।१३।१२॥

vikAsam eti_ayam dehI deva: prAtar_iva_ambujam ||5|13|12||

संसार.मननम् चित्रम् विचारेण विलीयते ।

saMsAra.mananam citra.m vicAreNa vilIyate |

गलद् वशी.कृत.स्पर्शम् आतपेन हिमम् यथा ॥५।१३।१३॥

galat vazI.kRta.sparzam Atapa.ina himam yathA ||5|13|13||

अयम् एव_अहम् इत्य् अस्या निशाया उदिते क्षये ।

ayam eva_aham iti_asyA* nizAyA* udite kSaye |

स्वयम् सर्वगतः स्फारः स्वालोकः सम्प्रवर्तते ॥५।१३।१४॥

svayam sarvagata: sphAra: svAloka: sampravartate ||5|13|14||

अयम् एव_अहम् इत्य् अस्मिन् संकोचे विलयम् गते ।

ayam eva_aham iti_asmin saMkoce vilayam gate |

अनन्त.भुवन.व्यापी विस्तार उपजायते ॥५।१३।१५॥

ananta.bhuvana.vyApI vistAra* upajAyate ||5|13|15||

जनकेन परित्यक्ता यथा_अहम्कार.वासना ।

janakena parityaktA yathA_ahamkAra.vAsanA |

तथा त्वम् अपि सद्.बुद्धे विचार्य_अन्तः परित्यज्य ॥५।१३।१६॥

tathA tvam api sat.buddhe vicArya_anta: parityajya ||5|13|16||

अहम्कार.अम्बुदे क्षीणे चिद्.व्योम्नि विमले तते ।

ahamkAra.ambude kSINe cit.vyomni vimale tate |

नूनम् सम्प्रौढताम् एति स्व.आलोकः भास्करः परः ॥५।१३।१७॥

nUnam samprauDhatAm eti sva.Aloka: bhAskara: para: ||5|13|17||

एतावद् एव_अतितमः_यद् अहम्भाव.भावनम् ।

etAvat eva_atitama:_yat ahambhAva.bhAvanam |

तस्मिन् च शमम् आनीते प्रकाश उपजायते ॥५।१३।१८॥

tasmin ca zamam AnIte prakAza* upajAyate ||5|13|18||

न_अहम् अस्ति न च_अन्यः_अस्ति न.च न_अस्ति_इति भावितम् ।

na_aham asti na ca_anya:_asti na.ca na_asti_iti bhAvitam |

मनः प्रशान्तिम् आयातम् न_उपादेयेषु मज्जति ॥५।१३।१९॥

mana: prazAntim AyAtam na_upAdeyeSu majjati ||5|13|19||

उपादेय.अनुपतनम् हेय.एकान्त.विवर्जनम् ।

upAdeya.anupatanam heya.ekAnta.vivarjanam |

यद् एतन् मनसः_राम तत् बन्धम् विद्धि न_इतरत् ॥५।१३।२०॥

yat etan manasa:_rAma tat bandham viddhi na_itarat ||5|13|20||

मा खेदम् भज हेयेषु न_उपादेय.परः_भव ।

mA kheda.m bhaja heyeSu na_upAdeya.para:_bhava |

हेय.अदेय.दृशौ त्यक्त्वा शेष.स्थः स्वच्छताम् व्रज ॥५।१३।२१॥

heya.adeya.dRzau tyaktvA zeSa.stha: svacchatAm vraja ||5|13|21||

येषाम् इदम् उपादेयम् इदम् हेयम् इति स्थितिः ।

yeSAm ida.m upAdeyam ida.m heyam iti sthiti: |

विलीना ते न वाञ्छन्ति न त्यजन्ति_इह किम्चन ॥५।१३।२२॥

vilInA te na vAJchanti na tyajanti_iha kiMcana ||5|13|22||

हेय.उपादेय.कलने क्षीणे यावन् न चेतसः ।

heya.upAdeya.kalane kSINe yAvat na cetasa: |

न तावत् समता भाति स.अभ्रे व्योम्नि_इव चन्द्रिका ॥५।१३।२३॥

na tAvat samatA bhAti sa.abhre vyomni_iva candrikA ||5|13|23||

अवस्तु_इदम् इदम् वस्तु यस्य इति लुलितम् मनः ।

a.vastu_ida.m ida.m vastu yasya_iti lulitam manas |

तस्मिन् न_उदेति समता शाखोट इव मञ्जरी ॥५।१३।२४॥

tasmin na_udeti samatA zAkhoTa* iva maJjarI ||5|13|24||

युक्त.अयुक्त.ईषणा यत्र लाभ.अलाभ.विलासिनी ।

yukta.ayukta.ISaNA yatra lAbha.alAbha.vilAsinI |

समता स्वच्छता तत्र कुतः_वैराग्य.भासिनी ॥५।१३।२५॥

samatA svacchatA tatra kuta:_vairAgya.bhAsinI ||5|13|25||

एकस्मिन् ब्रह्म.तत्त्वे_अस्मिन् विद्यमाने निरामये ।

ekasmin brahma.tattve_asmin vidyamAne nirAmaye |

नाना.अनानातया नित्यम् किम् अयुक्तम् क्व युक्तता ॥५।१३।२६॥

nAnA.anAnAtayA nityam kim ayuktam kva yuktatA ||5|13|26||

ईप्सित.अनीप्सित.अशङ्के मर्कट्यौ चित्त.पादपे ।

Ipsita.anIpsita.azaGke markaTyau citta.pAdape |

चञ्चले स्फुरतो यस्मिन् कुतस् तस्य इह सौम्यता ॥५।१३।२७॥

caJcale sphurata:_yasmin kuta:_tasya_iha saumyatA ||5|13|27||

निराशता निर्भयता नित्यता समता ज्ञता ।

nirAzatA nirbhayatA nityatA samatA jJatA |

निरीहिता निष्क्रियता सौम्यता निर्विकल्पता ॥५।१३।२८॥

nirIhitA niSkriyatA saumyatA nirvikalpatA ||5|13|28||

धृतिः_मैत्री मतिः_तुष्टिः_मृदुता मृदु.भासिता ।

dhRti:_maitrI mati:_tuSTi:_mRdutA mRdu.bhAsitA |

हेय.उपादेय.निर्मुक्ते ज्ञे तिष्ठन्ति_अपवासनम् ॥५।१३।२९॥

heya.upAdeya.nirmukte jJe tiSThanti_apavAsanam ||5|13|29||

धावमानम् अधः_भागे चित्तम् प्रत्याहरेत् बलात् ।

dhAvamAnam adha:_bhAge citta.m pratyAharet balAt |

प्रत्याहारेण प्रतितम् अधः_वारि_इव सेतुना ॥५।१३।३०॥

pratyAhAreNa pratitam adha:_vAri_iva setunA ||5|13|30||

बाह्य.अनर्थान् इमान् त्यक्त्वा तिष्ठन् गच्छन् स्वपन् श्वसन् ।

bAhya.anarthAn imAn tyaktvA tiSThan gacchan svapan zvasan |

सर्वस्था सर्वदा सर्वान् आन्तराश् च विचारय ॥५।१३।३१॥

sarvasthA sarvadA sarvAn AntarA:_ca vicAraya ||5|13|31||

गृहीत.तृष्णा.शफरि वासना.जालम् आविलम् ।

gRhIta.tRSNA.zaphari vAsanA.jAla.m Avila.m |

संसार.वारि.प्रसृतम् चिन्ता.तन्तुभिर् आततम् ॥५।१३।३२॥

saMsAra.vAri.prasRtam cintA.tantubhi:_Atatam ||5|13|32||

अनया तीक्ष्णया तात_छिन्धि बुद्धि.शलाकया ।

anayA tIkSNayA tAta_chindhi buddhi.zalAkayA |

वात्यया_इव_अम्बुदम् काले वहन्त्या वितते पदे ॥५।१३।३३॥

vAtyayA_iva_ambuda.m kAle vahantyA vitate pade ||5|13|33||

अस्य संसार.वृक्षस्य मूलम् दोष.अङ्कुर.आस्पदम् ।

asya saMsAra.vRkSasya mUla.m doSa.aGkura.Aspada.m |

भव्य.धीरेण धैर्येण प्रोद्धर.उद्धरया धिया ॥५।१३।३४॥

bhavya.dhIreNa dhairyeNa proddhara.uddharayA dhiyA ||5|13|34||

मनसा_एव मनः_छित्त्त्वा कुठारेण_इव पादपम् ।

manasA_eva manas_chitttvA kuThAreNa_iva pAdapam |

पदम् पावनम् आसाद्य सद्य एव स्थिरः_भव ॥५।१३।३५॥

pada.m pAvanam AsAdya sadya* eva sthira:_bhava ||5|13|35||

मनसा_एव मनः_छित्त्वा विस्मृत्या चरमम् मनः ।

manasA_eva manas_chittvA vismRtyA caramam manas |

वर्तमानम् अपि_छित्त्वा_छिन्नासंसारताम् व्रज ॥५।१३।३६॥

vartamAnam api_chittvA_chinnAsaMsAratAm vraja ||5|13|36||

मोहः विस्मृत्य संसारम् न भूयः परिरोहति ।

moha:_vismRtya saMsAra.m na bhUya: parirohati |

चित्तम् विस्मृत्य संसारः न भूयः परिरोहति ॥५।१३।३७॥

citta.m vismRtya saMsAra:_na bhUya: parirohati ||5|13|37||

तिष्ठन् गच्छन् स्वपन् जाग्रन् निवसन् उत्पतन् पतन् ।

tiSThan gacchan svapan jAgran nivasan utpatan patan |

असद् एव_इदम् इत्य् अन्तर् निश्चित्य_आस्थाम् परित्यज्य ॥५।१३।३८॥

asat eva_ida.m iti_antar nizcitya_AsthAm parityajya ||5|13|38||

समताम् अलम् आश्रित्य सम्प्राप्तम् कार्यम् आहरन् ।

samatAm ala.m Azritya samprAptam kAryam Aharan |

अचिन्तयन् तथा प्राप्तम् विहरा_इह हि राघव ॥५।१३।३९॥

acintayan tathA prAptam viharA_iha hi rAghava ||5|13|39||

यथा शर्वः_अपि लिङ्गानि न बिभर्ति बिभर्ति च ।

yathA zarva:_api liGgAni na bibharti bibharti ca |

त्वम् एवम् इह कार्यानि कुरु मा कुरु च_अनघ ॥५।१३।४०॥

tvam evam iha kAryAni kuru mA kuru ca_anagha ||5|13|40||

त्वम् एव वेत्ता त्वम् अजः त्वम् आत्मा त्वम् महेश्वरः ।

tvam eva vettA tvam aja: tvam AtmA tvam mahezvara: |

आत्मनः_व्व्यतिरिक्तः सन् त्वया_उत्थम् इदम् आततम् ॥५।१३।४१॥

Atmana:_vvyatirikta: san tvayA_uttham ida.m Atatam ||5|13|41||

येन_आत्म.दृश्य.सद्भावाद् अभितो भावन.उज्झिता ।

yena_Atma.dRzya.sadbhAvAt abhita:_bhAvana.ujjhitA |

स न संगृह्यते दोषैः_हर्षामर्ष.विषाद.जैः ॥५।१३।४२॥

sa* na saMgRhyate doSai:_harSAmarSa.viSAda.jai: ||5|13|42||

राग.द्वेष.विनिर्मुक्तः समलोष्ट.अश्म.काञ्जनः ।

rAga.dveSa.vinirmukta: samaloSTa.azma.kAJjana: |

युक्त इत्य् उच्यते योगी त्यक्त.संसार.वासनः ॥५।१३।४३॥

yukta iti_ucyate yogI tyakta.saMsAra.vAsana: ||5|13|43||

स यत् करोति यत् भुङ्क्ते यत् ददाति निहन्ति यत् ।

sa* yat karoti yat bhuGkte yat dadAti nihanti yat |

तत्र मुक्त.धियः_तस्य समता सुख.दुःखयोः ॥५।१३।४४॥

tatra mukta.dhiya:_tasya samatA sukha.du:khayo: ||5|13|44||

प्राप्तम् कर्तव्यम् एव_इति त्यक्त.इष्ट.अनिष्ट.भावनः ।

prAptam kartavyam eva_iti tyakta.iSTa.aniSTa.bhAvana: |

प्रवर्तते यः कार्येषु न स मज्जति कुत्रचित् ॥५।१३।४५॥

pravartate ya: kAryeSu na sa majjati kutra.cit ||5|13|45||

चित्.सत्ता=मात्रम् एव_इदम् इति निश्चय.वन् मनः ।

cit.sattA=mAtra.m eva_ida.m iti nizcaya.van manas |

त्यक्त.भोग.अभिमननम् शमम् एति महामते ॥५।१३।४६॥

tyakta.bhoga.abhimananam zamam eti mahAmate ||5|13|46||

मनः प्रकृत्या_एव जडम् चित्तत्वम् अनुधावता ।

mana: prakRtyA_eva jaDam cittatvam anudhAvatA |

मांस.गर्धेन मार्जारः वने मृग.पतिम् यथा ॥५।१३।४७॥

mAMsa.gardhena mArjAra:_vane mRga.patim yathA ||5|13|47||

सिंह.वीर्य.वशात् लब्धम् मांसम् भुङ्क्ते_अनुगः_हरेः ।

siMha.vIrya.vazAt labdham mAMsam bhuGkte_anuga:_hare: |

चित्.वीर्य.वशतः प्राप्तम् दृश्यम् आश्रयते मनः ॥५।१३।४८॥

cit.vIrya.vazata: prAptam dRzyam Azrayate manas ||5|13|48||

मन एवम् असत्.कल्पम् चित्.प्रसादेन जीवति ।

mana* evam a.sat.kalpam cit.prasAdena jIvati |

भावयन् विश्वम् एव_एकम् चिन्ताम् एत्य चिद् अपि_उत ॥५।१३।४९॥

bhAvayan vizvam eva_ekam cintAm etya cit api_uta ||5|13|49||

जडम् यत् किल निर्हीनम् चित्ता दीप.कर्य.ओजसा ।

jaDam yat kila nirhInam cittA dIpa.karya.ojasA |

तन् मनः शव.संकाशम् अचिद् उत्तिष्ठते कथम् ॥५।१३।५०॥

tan manas zava.saMkAzam a.cit uttiSThate katham ||5|13|50||

चित्.स्वभाव.परामृष्टा स्पन्द.शक्तिः_असन्.मयी ।

cit.svabhAva.parAmRSTA spanda.zakti:_a.san.mayI |

कल्पना चित्तम् इत्य् उक्त्या कथ्यते शास्त्र.दृष्टिभिः ॥५।१३।५१॥

kalpanA citta.m iti_uktyA kathyate zAstra.dRSTibhi: ||5|13|51||

यश् चित्त.फणि.फूत्कारः सा_एव_इयम् कलना_उच्यते ।

ya:_citta.phaNi.phUtkAra: sA_eva_iyam kalanA_ucyate |

चिद् एव_अहम् इति ज्ञात्वा सा चित्ताम् एव गच्छति ॥५।१३।५२॥

cit eva_aham iti jJAtvA sâ cittAm eva gacchati ||5|13|52||

चेत्येन रहिता या_एषा चित् तद् ब्रह्म सनातनम् ।

cetyena rahitA yA_eSA cit tat brahma sanAtanam |

चेत्येन सहिता या_एषा चित् सा_इयम् कलना_उच्यते ॥५।१३।५३॥

cetyena sahitA yA_eSA cit sA_iyam kalanA_ucyate ||5|13|53||

किम्चिद् आमृष्ट.रूपम् यद् ब्रह्म तच् च स्थिरम् मनः ।

kiMcit AmRSTa.rUpam yat brahma tat ca sthira.m manas |

कल्पना सत् सदा_एव_एतत् सद् इव_उपस्थिता हृदि ॥५।१३।५४॥

kalpanA sat sadA_eva_etat sat iva_upasthitA hRdi ||5|13|54||

चित्तम् इत्य् एव रूढा_इयम् यदा_एव कलना.उदिता ।

citta.m iti_eva rUDhA_iyam yadA_eva kalanA.uditA |

तदा_एव चित्त्वम् विस्मृत्य सा जडा_इव व्यवस्थिता ॥५।१३।५५॥

tadA_eva cittvam vismRtya sâ jaDA_iva vyavasthitA ||5|13|55||

सम्पन्ना कलना.नाम्नी संकल्प.अनुविधायिनी ।

sampannA kalanA.nAmnI saMkalpa.anuvidhAyinI |

अवच्छेदवती वा_अग्रा हेय.उपादेय.धर्मिणी ॥५।१३।५६॥

avacchedavatI vA_agrA heya.upAdeya.dharmiNI ||5|13|56||

सा_एषा चिद् एव जगताम् आगता_इव स्व.शक्तितः ।

sA_eSA cit eva jagatAm AgatA_iva sva.zaktita: |

न सम्.प्रबोधिता यावत् रूपम् तावन् न बुध्यते ॥५।१३।५७॥

na sam.prabodhitA yAvat rUpam tAvat na budhyate ||5|13|57||

अतः शास्त्र.विचारेण वैराग्येण परेण च ।

ata: zAstra.vicAreNa vairAgyeNa pareNa ca |

निग्रहेण इन्द्रियाणाम् च बोधयेत् कलनाम् स्वयम् ॥५।१३।५८॥

nigraheNa indriyANAm ca bodhayet kalanAm svayam ||5|13|58||

कलना सर्व.जन्तूनाम् विज्ञानेन शमेन च ।

kalanA sarva.jantUnAm vijJAnena zamena ca |

प्रबुद्धा ब्रह्मताम् एति भ्रमति_इतरथा जगत् ॥५।१३।५९॥

prabuddhA brahmatAm eti bhramati_itarathA jagat ||5|13|59||

व्यामोह.मदिरा.मत्ताम् लुठिताम् विषयावटे ।

vyAmoha.madirA.mattAm luThitAm viSayAvaTe |

आत्मावेदन.संसुप्ताम् कलनाम् एव बोधयेत् ॥५।१३।६०॥

AtmAvedana.saMsuptAm kalanAm eva bodhayet ||5|13|60||

अप्रबुद्धा यदा ह्य् एषा न किम्चिद् अवबुध्यते ।

aprabuddhA yadA hi_eSA na kiMcit avabudhyate |

संकल्प.कलना_इव_अन्तर् दृश्यमाना_अप्य् असन्मयी ॥५।१३।६१॥

saMkalpa.kalanA_iva_antar_dRzyamAnA_api asanmayI ||5|13|61||

तया परमया दृष्ट्या कलना एषा_अन्तर.स्थया ।

tayA paramayA dRSTyA kalanA eSA_antara.sthayA |

मञ्जरी गन्ध.शक्ति_एव पदार्थेषु विराजते ॥५।१३।६२॥

maJjarI gandha.zakti_eva padArtheSu virAjate ||5|13|62||

तनुः संकल्पीता या_एषा कलना_इति जगत्.त्रये ।

tanu: saMkalpItA yA_eSA kalanA_iti jagat.traye |

सा हि किम्चिद् विजानाति नित्यम् ज्ञान.एक.धर्मिणी ॥५।१३।६३॥

sA hi kiMcit vijAnAti nityam jJAna.eka.dharmiNI ||5|13|63||

चेतनेन जदा राम कलन.उपल.रूपिणी ।

cetanena jadA rAma kalana.upala.rUpiNI |

पद्मिनि_इव_आतपेन_असौ परेण_एव प्रबोध्यते ॥५।१३।६४॥

padmini_iva_Atapena_asau pareNa_eva prabodhyate ||5|13|64||

यथा शिलामयी कन्या चोदिता_अपि न नृत्यति ।

yathA zilAmayI kanyA coditA_api na nRtyati |

तथा_इयम् कलना देहे न किम्चिद् अवबुध्यते ॥५।१३।६५॥

tathA_iyam kalanA dehe na kiMcit avabudhyate ||5|13|65||

लिपिकर्म.नृपैः_युद्धम् क्व कृतम् घर्घर.आरवम् ।

lipikarma.nRpai:_yuddham kva kRtam gharghara.Aravam |

क्वचिन् न चन्द्र.किरणैः_ओषध्यः प्रतिबोधिताः ॥५।१३।६६॥

kvacit na candra.kiraNai:_oSadhya: pratibodhitA: ||5|13|66||

असृक्.आलिप्त.गात्रैः_च शवैः क्व परि.वल्गितम् ।

asRk.Alipta.gAtrai:_ca zavai: kva pari.valgitam |

क्व गीतम् मधुर.ध्वानम् वन.पाषाण.खण्डकैः ॥५।१३।६७॥

kva gItam madhura.dhvAnam vana.pASANa.khaNDakai: ||5|13|67||

क्व पुंसा विहितैः_अर्कैः क्षपितम् यामिनी.तमः ।

kva puMsA vihitai:_arkai: kSapitam yAminI.tama: |

क्व संकल्प.मयैः_छाया क्रियते व्योम.काननैः ॥५।१३।६८॥

kva saMkalpa.mayai:_chAyA kriyate vyoma.kAnanai: ||5|13|68||

क्व जडैः_उपल.आकारैः_मिथ्या.भ्रम.भर.उत्थितैः ।

kva jaDai:_upala.AkArai:_mithyA.bhrama.bhara.utthitai: |

मृगतृष्णा.मयैः_एभिः_मनोभिः क्रियते क्रिया ॥५।१३।६९॥

mRgatRSNA.mayai:_ebhi:_manobhi: kriyate kriyA ||5|13|69||

यथा_आपते क्षते स्फारे मृगतृष्ण.तरङ्गिनी ।

yathA_Apate kSate sphAre mRgatRSNa.taraGginI |

कलना तद्.वद् एव_इयम् स्फुरत्य् आत्मनि सत्य् अलम् ॥५।१३।७०॥

kalanA tat.vat eva_iyam sphurati_Atmani sati alam ||5|13|70||

यद् एतत् पण्डितम् नाम तद्.मनो ऽधिगतम् शठैः ।

yat etat paNDitam nAma tat.mana:_adhigatam zaThai: |

मरुताम् विद्धि ताम् शक्तिम् अन्तः प्राण.शरीरिणीम् ॥५।१३।७१॥

marutAm viddhi tAm zaktim anta: prANa.zarIriNIm ||5|13|71||

येषाम् संविद्.अन्.आक्रान्ता सम्कल्प.लव.निश्चयैः ।

yeSAm saMvit.an.AkrAntA samkalpa.lava.nizcayai: |

अन्.आक्षिप्त.रस.आकारा प्रभा_एषा पारमात्मिकी ॥५।१३।७२॥

an.AkSipta.rasa.AkArA prabhA_eSA pAramAtmikI ||5|13|72||

अयम् सो ऽहम् इदम् तद् म इति या कलना_आविला ।

ayam sa:_aham ida.m tat ma* iti yA kalanA_AvilA |

प्राण.आत्म.तत्त्वयोः_तस्याः संज्ञा जीवा_इति कथ्यते ॥५।१३।७३॥

prANa.Atma.tattvayo:_tasyA: saMjJA jIvA_iti kathyate ||5|13|73||

धीः_चित्तम् जीव इत्य् एताः संकल्पस्य_असतः_मताः ।

dhI:_citta.m jIva* iti_etA: saMkalpasya_asata:_matA: |

संज्ञाः संकल्पिताः_तज्ज्ञैः न राम परमार्थतः ॥५।१३।७४॥

saMjJA: saMkalpitA:_tajjJai: na rAma paramArthata: ||5|13|74||

मनः_नो न मतिः न_अपि धीः_एषा न शरीरकम् ।

mana:_no* na mati:_na_api dhI:_eSA na zarIrakam |

अस्ति_इह परमार्थेन स्वात्मा_एव_इह_अस्ति सर्वदा ॥५।१३।७५॥

asti_iha paramArthena svAtmA_eva_iha_asti sarvadA ||5|13|75||

आत्मा_एव_इदम् जगत् सर्वम् आत्मा काल.क्रमः_तथा ।

AtmA_eva_ida.m jagat sarvam AtmA kAla.krama:_tathA |

स च_आकाशाद् अच्छतरः न_अस्ति_इव_अस्त्य् यव च_अमलः ॥५।१३।७६॥

sa* ca_AkAzAt acchatara: na_asti_iva_asti_eva ca_amala: ||5|13|76||

अच्छत्वाद् असद्.आभासः संविद् रूपतया तु सत् ।

acchatvAt asat.AbhAsa: saMvit.rUpatayA tu sat |

आत्मा सर्व.पद.अतीतः स्व.अनुभूत्या_अनुभूयते ॥५।१३।७७॥

AtmA sarva.pada.atIta: sva.anubhUtyA_anubhUyate ||5|13|77||

मनस् तत्र परिक्षीणम् यत्र संवित्.परात्मनः ।

mana:_tatra parikSINam yatra saMvit.parAtmana: |

अन्धकार.क्षयः_तत्र यत्र_आलोकः प्रवर्तते ॥५।१३।७८॥

andhakAra.kSaya:_tatra yatra_Aloka: pravartate ||5|13|78||

यत्र_आत्म.संविदो ऽच्छायाः संकल्प.उत्थतया मताः ।

yatra_Atma.saMvida:_acchAyA: saMkalpa.utthatayA matA: |

तत्र_आत्मनो विस्मरणम् स्मरणम् चित्त.जन्मनः ॥५।१३।७९॥

tatra_Atmana:_vismaraNam smaraNam citta.janmana: ||5|13|79||

परस्य पुंसः संकल्प.मयत्वम् चित्तम् उच्यते ।

parasya puMsa: saMkalpa.mayatvam citta.m ucyate |

अचित्तत्वम् असंकल्पान् मोक्षः_तेन_अभिजायते ॥५।१३।८०॥

a.cittatvam a.saMkalpAn mokSa:_tena_abhijAyate ||5|13|80||

एतावच् चेतसः जन्म बीजम् संसार.भूतये ।

etAvat cetasa: janma bIjam saMsAra.bhUtaye |

संकल्प.उन्मुखताम् यातः संविदः_वा किल_आत्मनः ॥५।१३।८१॥

saMkalpa.unmukhatAm yAta: saMvida:_vA kila_Atmana: ||5|13|81||

निर्विकल्पाच् चितः सत्ता संकल्प.अङ्क.कलङ्किता ।

nirvikalpAt cita: sattA saMkalpa.aGka.kalaGkitA |

कलना_इत्य् उच्यते तेन पुंस्त्व.वत् बुध्यते मनः ॥५।१३।८२॥

kalanA_iti_ucyate tena puMstva.vat budhyate manas ||5|13|82||

प्राण.शक्तौ निरुद्धायाम् मनः_राम विलीयते ।

prANa.zaktau niruddhAyAm manas_rAma vilIyate |

द्रव्यत् छाया_अनु तत् द्रव्यम् प्रान.रूपम् हि मानसम् ॥५।१३।८३॥

dravyat chAyA_anu tat dravyam prAna.rUpam hi mAnasam ||5|13|83||

देश.अन्तर.अनुभवनम् प्राणः_वेत्ति हृदि स्थितम् ।

deza.antara.anubhavanam prANa:_vetti hRdi sthitam |

स्पन्द.वेदनतो यत्.तद् मन_इत्य् अभिधीयते ॥५।१३।८४॥

spanda.vedanata:_yat.tat mana* iti_abhidhIyate ||5|13|84||

वैराग्यात् कारण.अभ्यासात् युक्तितः_व्यसन.क्षयात् ।

vairAgyAt kAraNa.abhyAsAt yuktita:_vyasana.kSayAt |

परमार्थ.अवबोधाच् च रोध्यन्ते प्राण.वायवः ॥५।१३।८५॥

paramArtha.avabodhAt ca rodhyante prANa.vAyava: ||5|13|85||

दृषदः विद्यते शक्तः कदाचिच् चलन.एधसाम् ।

dRSada:_vidyate zakta: kadAcit calana.edhasAm |

न पुनर् मनसाम् अस्ति शक्तिः स्पन्द.अवबोधने ॥५।१३।८६॥

na punar manasAm asti zakti: spanda.avabodhane ||5|13|86||

स्पन्दः प्राण.मरुत्.शक्तिः चलत् रूपा_एव सा जडा ।

spanda: prANa.marut.zakti: calat rUpA_eva sâ jaDA |

चित्.शक्तिः स्वात्मनः स्वच्छा सर्वदा सर्वगा_एव सा ॥५।१३।८७॥

cit.zakti: svAtmana: svacchA sarvadA sarvagA_eva sâ ||5|13|87||

चित्.शक्तेः स्पन्द.शक्तेः_च सम्बन्धः कल्प्यते मनः ।

cit.zakte: spanda.zakte:_ca sambandha: kalpyate manas |

मिथ्या_एव तत् सम्.उत्पन्नम् मिथ्या ज्ञानम् तद् उच्यते ॥५।१३।८८॥

mithyA_eva tat sam.utpannam mithyA jJAnam tat ucyate ||5|13|88||

एषा ह्य् अविद्या कथिता माया_एषा सा निगद्यते ।

eSA hi_avidyA kathitA mAyA_eSA sâ nigadyate |

परम् एतत् तद् अज्ञानम् संसार.आदि.विष.प्रदम् ॥५।१३।८९॥

para.m etat tat a.jJAnam saMsAra.Adi.viSa.prada.m ||5|13|89||

चित्.शक्तेः स्पन्द.शक्तेः_च सङ्गे संकल्प.कल्पनम् ।

cit.zakte: spanda.zakte:_ca saGge saMkalpa.kalpanam |

न कृतम् चेत् परिश्रीणाः तद् इमा* भव.भीतयः ॥५।१३।९०॥

na kRtam cet parizrINA: tat imA* bhava.bhItaya: ||5|13|90||

वायुतः स्पन्द.शक्तिः_या सा चिता चेत्यते तदा ।

vAyuta: spanda.zakti:_yA sâ citA cetyate tadA |

स.चेत्या चित्त.दैव.अन्तः संकल्पात् याति चित्तताम् ॥५।१३।९१॥

sa.cetyA citta.daiva.anta: saMkalpAt yAti cittatAm ||5|13|91||

चित्तता_एषा चितः_मिथ्या कल्पिता बाल.यक्षवत् ।

cittatA_eSA cita:_mithyA kalpitA bAla.yakSavat |

अखण्ड.मण्डल.आकार.स्पन्द.रूपा चिद् एव यत् ॥५।१३।९२॥

akhaNDa.maNDala.AkAra.spanda.rUpA cit eva yat ||5|13|92||

सा_एषा चित्ता तद् अन्येन केन सम्बाध्यते किल ।

sA_eSA cittA tat anyena kena sambAdhyate kila |

अखण्ड.शक्तेः_इन्द्रस्य केन स्यात् सह संगरः ॥५।१३।९३॥

akhaNDa.zakte:_indrasya kena syAt saha saMgara: ||5|13|93||

अतः सम्बन्धिनो ऽभावात् सम्बन्धः_अत्र न विद्यते ।

ata: sambandhina:_abhAvAt sambandha:_atra na vidyate |

सम्बन्धेन विना कस्य सिद्धम् तत्.कीदृशम् मनः ॥५।१३।९४॥

sambandhena vinA kasya siddham tat.kIdRzam manas ||5|13|94||

चित्.स्पन्दयोः_एकतायाम् किम् नाम मन उच्यते ।

cit.spandayo:_ekatAyAm kim nAma mana* ucyate |

का सेना हय.मातङ्ग.सङ्ग.संघट्टनम् विना ॥५।१३।९५॥

kA senA haya.mAtaGga.saGga.saMghaTTanam vinA ||5|13|95||

तस्मान् न_अस्त्य् यव दुष्ट.आत्म चित्तम् राम जगत्.त्रये ।

tasmAt na_asti_eva duSTa.Atma citta.m rAma jagat.traye |

सा_एषा सम्यक्.परिज्ञानाच् चेतसः_जायते श्रुतिः ॥५।१३।९६॥

sA_eSA saMyak.parijJAnAt cetasa:_jAyate zruti: ||5|13|96||

मुधा मा_एवम् अन्.अर्थाय मनः संकल्पय_अनघ ।

mudhA mA_evam an.arthAya manas saMkalpaya_anagha |

मनः_मिथ्या.समुदितम् न_अस्त्य् अत्र परमार्थतः ॥५।१३।९७॥

mana:_mithyA.samuditam na_asti_atra paramArthata: ||5|13|97||

मा त्वम् अन्तः क्वचित् किम्चित् संकल्पय महामते ।

mA tvam anta: kvacit kiMcit saMkalpaya mahAmate |

मनः संकल्पकम् राम यस्मान् न_अस्ति_इह कुत्रचित् ॥५।१३।९८॥

mana: saMkalpakam rAma yasmAn na_asti_iha kutracit ||5|13|98||

असम्यक्.ज्ञान=सम्भूता कल्पना मृगतृष्णिका ।

a.saMyak.jJAna=sambhUtA kalpanA mRgatRSNikA |

हृद्.मरौ तव संशान्ता सम्यक्.आलोकनान् मुने ॥५।१३।९९॥

hRt.marau tava saMzAntA saMyak.AlokanAn mune ||5|13|99||

जडत्वान् निःस्वरूपत्वात् सर्वदा_एव मृतम् मनः ।

jaDatvAn ni:svarUpatvAt sarvadA_eva mRtam manas |

मृतेन मार्यते लोकः चित्रा_इयम् मौर्ख्य.चक्रिका ॥५।१३।१००॥

mRtena mAryate loka: citrA_iyam maurkhya.cakrikA ||5|13|100||

यस्या न_आत्मा न देहः_अस्ति न_आधारः न_अपि च_आकृतिः ।

yasyA* na_AtmA na deha:_asti na_AdhAra:_na_api ca_AkRti: |

तेन_इदम् भक्ष्यते सर्वम् चित्रा_इयम् मौर्ख्य.वागुरा ॥५।१३।१०१॥

tena_ida.m bhakSyate sarvam citrA_iyam maurkhya.vAgurA ||5|13|101||

सर्व.सामग्र्य.हीनेन हन्यते मनसा_अपि यः ।

sarva.sAmagrya.hInena hanyate manasA_api ya: |

नील.उत्पल.दल.आघातैः_मन्ये दलित.मस्तकम् ॥५।१३।१०२॥

nIla.utpala.dala.AghAtai:_manye dalita.mastakam ||5|13|102||

जडेन मूकेन_अन्धेन निहतः_मनसा_अपि यः ।

jaDena mUkena_andhena nihata:_manasA_api ya: |

मन्ये स दह्यते मूढः पूर्ण.चन्द्र.मरीचिभिः ॥५।१३।१०३॥

manye sa* dahyate mUDha: pUrNa.candra.marIcibhi: ||5|13|103||

विद्यमानो ऽपि यः शूरः_लोकः_तेन_अभिभूयते ।

vidyamAna:_api ya: zUra:_loka:_tena_abhibhUyate |

अविद्यमानम् एव_इदम् हन्यते मुग्धता_उदिता ॥५।१३।१०४॥

avidyamAnam eva_ida.m hanyate mugdhatA_uditA ||5|13|104||

मिथ्या.संकल्प.कलितम् मिथ्या.अवस्थितिम् आगतम् ।

mithyA.saMkalpa.kalitam mithyA.avasthitim Agatam |

अन्विष्टम् अपि नो* दृष्टम् का तस्य किल शक्तिता ॥५।१३।१०५॥

anviSTam api no* dRSTam kA tasya kila zaktitA ||5|13|105||

अहो नु खलु चित्रा_इयम् माया.मय.विधायिनी ।

aho nu khalu citrA_iyam mAyA.maya.vidhAyinI |

चेतसा_अप्य् अतिलोलेन लोकः_अयम् अभिभूयते ॥५।१३।१०६॥

cetasA_api_atilolena loka:_ayam abhibhUyate ||5|13|106||

मौर्ख्यम् यदापद.अन्विष्टः का हि न आपद.जानतः ।

maurkhyam yadApada.anviSTa: kA hi na Apada.jAnata: |

पश्य मौर्ख्याद् इयम् सृष्ठिः_अज्ञानेन_एव जन्यते ॥५।१३।१०७॥

pazya maurkhyAt iyam sRSThi:_ajJAnena_eva janyate ||5|13|107||

हा कष्टम् अपि दुर्.बुद्धेः सृष्टिः_मौर्ख्य.वशम् गता ।

hA kaSTam api dur.buddhe: sRSTi:_maurkhya.vazam gatA |

असत्ता_एव यद् एतेन जीवेन_अपि_उप.पाद्यते ॥५।१३।१०८॥

asattA_eva yat etena jIvena_api_upa.pAdyate ||5|13|108||

मन्ये मौर्ख्य.मयी सृष्टिः इयम् अत्यन्त.पेलवा ।

manye maurkhya.mayI sRSTi: iyam atyanta.pelavA |

वाःतरङ्ग.प्रवाहेण कणशः परिशीर्यते ॥५।१३।१०९॥

vA:taraGga.pravAheNa kaNaza: parizIryate ||5|13|109||

नील.अञ्जन.आलवालेन यन्त्रेण_एव विचूर्ण्यते ।

nIla.aJjana.AlavAlena yantreNa_eva vicUrNyate |

इन्दोः_आभोग.पूर्णस्य कर.स्पर्शेन मुह्यति ॥५।१३।११०॥

indo:_Abhoga.pUrNasya kara.sparzena muhyati ||5|13|110||

रिपुभिः नयन.उन्मुक्तैः दृष्टः सूत्रैः_निबध्यते ।

ripubhi:_nayana.unmuktai: dRSTa: sUtrai:_nibadhyate |

संकल्प.कृतया शूर.सेनया परिभूयते ॥५।१३।१११॥

saMkalpa.kRtayA zUra.senayA paribhUyate ||5|13|111||

तस्मात् किल_इयम् मनसा न स्थितेन_एव कुत्रचित् ।

tasmAt kila_iyam manasA na sthitena_eva kutracit |

कल्पितेन मुधा_अन्येन कृपणेन निहन्यते ॥५।१३।११२॥

kalpitena mudhA_anyena kRpaNena nihanyate ||5|13|112||

मूर्ख.लोक.मयी सृष्टिः_मन एव_असद् उत्थितम् ।

mUrkha.loka.mayI sRSTi:_mana* eva_asat utthitam |

यः शक्तः न वशी.कर्तुम् न_असौ राम_उपदिश्यते ॥५।१३।११३॥

ya: zakta:_na vazI.kartum na_asau rAma_upadizyate ||5|13|113||

अभिजाता_अस्वरूपा_एषा प्रज्ञा क्षोदेषु न क्षमा ।

abhijAtA_a.svarUpA_eSA prajJA kSodeSu na kSamA |

न_उपदेश.गिराम् योग्या परिपूर्णा_इव संस्थिता ॥५।१३।११४॥

na_upadeza.girAm yogyA paripUrNA_iva saMsthitA ||5|13|114||

बिभेत्य् एषा_अपि वीणायाः_तन्त्री.गुण.तनु.ध्वनेः ।

bibheti_eSA_api vINAyA:_tantrI.guNa.tanu.dhvane: |

बन्धोः_अपि स.निद्रस्य बिभेति वदन.द्युतेः ॥५।१३।११५॥

bandho:_api sa.nidrasya bibheti vadana.dyute: ||5|13|115||

असतो ऽपि जनाद् उच्चैः_गीतात् भीता पलायते ।

asata:_api janAt uccai:_gItAt bhItA palAyate |

स्वेन_एव मनसा_अप्य् अज्ञा किल_एषा विवशी.कृता ॥५।१३।११६॥

svena_eva manasA_api_ajJA kila_eSA vivazI.kRtA ||5|13|116||

सुख.लव.विवशा द्विषा_इव तप्ता

sukha.lava.vivazA dviSA_iva taptA

हृदय.गतेन निजेन चेतसा_एव ।

hRdaya.gatena nijena cetasA_eva |

विधुरित.धिषणा न वेत्ति सत्यम्

vidhurita.dhiSaNA na vetti satyam

तद् अपि कथम् परिमोहितः_मुधा_एव ॥५।१३।११७॥

tat api katham parimohita:_mudhA_eva ||5|13|117||

||

 

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  

युक्त इत्य् उच्यते योगी त्यक्त.संसार.वासनः ॥५।१३।४३॥

yukta iti_ucyate yogI tyakta.saMsAra.vAsana: ||5|13|43||

स* यत् करोति यत्_भुङ्क्ते यत्_ददाति निहन्ति यत् ।

sa* yat karoti yat_bhuGkte yat_dadAti nihanti yat |

तत्र मुक्त.धियः_तस्य समता सुख.दुःखयोः ॥५।१३।४४॥

tatra mukta.dhiya:_tasya samatA sukha.du:khayo: ||5|13|44||

प्राप्तम् कर्तव्यम् एव_इति त्यक्त.इष्ट.अनिष्ट.भावनः ।

prAptam kartavyam eva_iti tyakta.iSTa.aniSTa.bhAvana: |

प्रवर्तते यः कार्येषु न स मज्जति कुत्र.चित् ॥५।१३।४५॥

pravartate ya: kAryeSu na sa majjati kutra.cit ||5|13|45||

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