fm3122 1oc26-27 The Conscious Self .z58

3 views

Skip to first unread message

jivadas

unread,

Oct 27, 2016, 9:43:35 PM10/27/16

to yoga vasishtha

fm3122 1oc26-27 The Conscious Self .z58

work in progress .v16

work in progress .v15

latest update:

https://www.dropbox.com/s/xfjru8da7dvpgqy/fm3122%201oc26-27%20The%20Conscious%20Self%20.z58.docx?dl=0

Oॐm

vasiShTha said—

प्रथमम् जात.मात्रेण पुंसा किंचित्_विकसित-बुद्धिना_एवम् सत्.सङ्गम् अपरेण भवितव्यम् ॥३।१२२।१॥

prathamam jAta.mAtreNa puMsA kiMcit_vikasita-buddhinA_evam sat.saGgam apareNa bhavitavyam ||1||

to begin with, it is only because of your birthright as a puman.Human that

you are the sort with a blossoming buddhi.Intellect.

now the Company of the Wise, without equal, should be enjoyed.

*jd. manas.Mind is the self-inclusive Class {manas.Mind, buddhi.Intellect, chitta.Affection, ahaMkAra."I"dentity}. <chitta> is affective manas.Mind, the emotive function. <buddhi> is analytic manas.Mind, its Intellect (in my translation). you should note that VLM uses Intellect as one of his equivalents for *chit.Consciousness. he uses the term in the Aristotelean sense, while I use the psychological term.

~vlm. (Prose). After the birth of a man and a slight development of his understanding, he should associate the company of good and wise men.

~sv. This seemingly endless stream of ignorance can be crossed over only by the constant company of the holy ones.

अनवरत-प्रवाह-पतितो_अयम् अविद्या.नदी-निवह: शास्त्र-सज्जन-संपर्काद्_ऋते न तरितुम् शक्यते ॥३।१२२।२॥

anavarata-pravAha-patito_ayam avidyA.nadI-nivaha: zAstra-sajjana-saMparkAd_Rte na taritum_zakyate ||02||

when you are caught in its constant flow while traversing Nescience River, unless there is connection with the shAstra.s and Good Company

it is not possible to get across.

* I remind readers that shAstra and Good Company are present

as s/he reads these words. jd.

~vlm.2. There is no other way except by the light of Sástras and association with the good and wise, to ford over the river of ignorance, which runs in its incessant course flowing in a thousand streams.

तेन विवेकत: पुरुषस्य हेयोपादेय-विचार उपजायते ॥३।१२२।३॥

tena vivekata: puruSasya heyopAdeya-vicAra upajAyate ||3||

for this reason

out of a person's viveka.Discernment

there arises Enquiry into the Pros and Cons of things.

~sv.3 From such company there arises wisdom concerning what is worth seeking and what is to be avoided.

~vlm.3. It is by means of reasoning that man is enabled to discern what is good for him, and what he must avoid to do.

*jd.3 - tena - Therefore = viveka-tas puruSasya - as a result of a Person's viveka Discernment = heya-upAdeya-vicAra – the Enquiry into do.s & don't.s = upajAyate - arises.

Øtt. #heyopAdeya: Dos and Don'ts: ethical standards. —># dA —>#deya -adj.- what ought to be given-out, displayed; • "Virtue" (as the opposite of "vice" according-to the many priesthoods. •• #adeya -> improper to be given, (*adeyam - a bribe) •• #Adeya‑ - acceptable, to be received. —>#upAdeya- उपादेय upa-Adeya - to be taken or received (A-deya); • to be allowed — what is acceptable to the sort of holy person called Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the High Priesthood assume, when pronouncing ethical judgments. —>#heya ~ to be rejected or avoided. •-• #heyopAdeya, #heyAdeya –to be rejected or accepted; con or pro (quid pro quo); -•• <idam puNyam upAdeyam - this Holy Thing is to be done, - heyam pApam idam tu_iti not to be done however is Sin/Crime/Heresy/Treason like this> y1030.023; y6052015 • #anupAdeya‑ - a.heyam an.upAdeyam an-Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, "the brahman.Immensity is one-only nondual, here there is no variety at.all." doed vcUDa.467. •-•> #heyopadeyavarjitA –"a name of *zrI.#lalitA. She has nothing to reject and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures based on .... [tradition]. These are the rules that permit certain actions and prohibit certain others." zrI-lalitA-sahasr. "http://www.scribd.com/doc/58896110/264/Heyopadeya-varjita-304

तदा_असौ शुभेच्छा-अभिधाम् विवेक-भुवम् आपतितो भवति ॥३।१२२।४॥

tadA_asau zubhecchA-abhidhAm viveka-bhuvam Apatito bhavati ||4||

Then this zubha.icchA-Good.will appears. This is the level grounded in Discernment between the unreal and the real.

~vlm.4. He then arrives to that ground of reason which is known as good will, or a desire to do what is good and keep from what is bad and evil.

*jd. religionists like vlm translate <sat> as good, in the same way that the learnèd Pangloss tells Candide that this is the best of all possible worlds.

ततो विवेक-वशतो विचारणायाम् ॥३।१२२।५॥

tato viveka-vazato vicAraNA_ayAm ||5||

The result of that Discernment is Enquiry*.

* vichAra.Enquiry may be read also as Investigation, Exploration, &c.

~sv.5 This leads to serious enquiry.

~vlm.5. Then he is led by his reason to the power of reasoning, and discerning the truth from untruth, and the right from wrong.

सम्यग्.ज्ञानेन_अ.सम्यग्-वासनाम् त्यजत: संसार-भावना_अतो मनस्-तनुताम् एति ॥३।१२२।६॥

samyag.jJAnena_a.samyag-vAsanAm tyajata: saMsAra-bhAvanA_ato manas-tanutAm eti ||6||

By comprehending jnAna.Wisdom, the non-comprehensive vAsanA.Imprint being loosed, the feeling of saMsAric.Convolution becomes Thinness of Mind.

*jd. samyag.jJAna – "Right" Knowledge—for the sinful reader—is "Holistic" for Moderns.

I call it "whole" or "comprehensive" (as inclusion & understanding).

~sv. Then the mind becomes subtle because the enquiry thins out the mental conditioning.

~vlm.6. As he improves in knowledge, he gets rid of his improper desires, and purifies his mind from all worldly cares.

तेन तनु.मानसाम् नाम विवेक.भूमिम् अवतीर्णो भवति ॥३।१२२।७॥

tena tanu.mAnasAm nAma viveka.bhUmim avatIrNo bhavati ||07||

By that means, this Thinning of Mind comes to the Level of Discernment.

~sv.7-8 As a result of the rising of pure wisdom, one's consciousness moves in the reality.

~vlm.7. Then he is said to have gained that stage of knowledge, which is called the purity of his soul and mind and of his heart and conduct.

यदा_एव योगिन: संयग्.ज्ञान-उदयस्_तदा_एव सत्त्व्Âपत्ति: ॥३।१२२।८॥

yadA_eva yogina: saMyag.jJAna-udayas_tadA_eva sattvÂpatti: ||8||

And when comprehensive Wisdom arises for the yogin then there is sattva.Apatti, the real sattva state.

* sat.tA is the Affective state of being.So, the state assumed by U.

the state expressed by U is sat.tva, the Effective state of being.So.

* fuzzy Â – sattva-Apatti – sattva-apatti:

~vlm.8. When the yogi or adept attains to his full knowledge, he is said to have arrived at his state of goodness-satya.

तद्-वशाद्_वासना तनुताम् गता यदा तदा_एव_अवसंसक्त इत्य्_उच्यते कर्म-फलेन न बध्यत इति ॥३।१२२।९॥

tad-vazAd_vAsanA tanutAm gatA yadA tadA_eva_avasaMsakta ity_ucyate karma-phalena na badhyata iti ||09||

When, by meditation of That, the vAsanA.Imprint becomes thin,

then too it is said to be detached & so not loaded with karma-fruit.

~sv. Then the mental conditioning vanishes and there is non-attachment. Bondage to actions and their fruits ceases.

~vlm.9. By this means and the curtailing of his desires, he arrives to the state called unattachment or indifference to all worldly matters (anásakta), and is no more subjected to the consequence of his actions.

#saMsakta‑ #avasaMsakta – (not found) - #ava has the sense of "apart, AWAy".

अथ तानव-वशाद्_अ.सत्ये भावना-तानवम् अभ्यस्यति ॥३।१२२।१०॥

atha tAnava-vazAd_a.satye bhAvanA-tAnavam abhyasyati ||10||

And so, with the forceful thinning of the un.real, he practices Thinness of Feeling.

~vlm. ... learns to abstract his mind from the unrealities of the world.

*jd.10 - atha - and then = tAnava-vazAd_a.satye - thru the forceful thinning of the un.real = bhAvanA-tAnavam abhyasyati - he practices thinness of feeling.

यावन्_न कुर्वन्.न्_अपि व्यवहरन्.न्_अप्य्_असत्येषु संसार-वस्तुषु स्थितो_ऽपि

yAvan_na kurvan_api vyavaharan_api_asatyeSu saMsAra-vastuSu sthita:_api स्वात्मन्य्_एव क्षीण-मनस्त्वाद्_अभ्यास-वशाद्_बाह्यम् वस्तु कुर्वन्.न्_sपि

svAtmani_eva kSINa-manastvAt_abhyAsa-vazAt_bAhyam vastu kurvan_api

न पश्यति न_अलम्बनेन सेवते न_अभिध्ययति तनु-वासनत्वाच्_च केवलम्

na pazyati na_alambanena sevate na_abhidhyAyati tanu-vAsanatvAt_ca kevalam

मूढ: सुप्त-प्रबुद्ध इव कर्तव्यम् करोति ॥३।१२२।११॥

mUDha: supta-prabuddha iva kartavyam karoti ||11||

yAvan - tho not acting =

na kurvan api - nor carrying.on =

vyavaharan api - in unrealities =

asatyeSu saMsAra-vastuSu sthita: api - tho set in the substantial reality of saMsAra =

sva.Atmani eva - in his very own self =

kSINa-manastvAt - from erosion of Mind =

abhyAsa-vazAt - thru the power of abhyAsa.Practice =

bAhyam vastu - external substance =

kurvan api - tho acting =

na pazyati - is not see/known =

na_alambanena sevate - does not serve a dependence =

na abhidhyAyati – does not give attention to =

tanu-vAsanatvAt ca - and thru the state of Thin vAsanA =

kevalam mUDha: - totally bewildered / quite like a fool =

supta-prabuddhe iva - as.if waking from dream =

kartavyam karoti - he does what is to be done.

~vlm.11. And whether sitting inactive in his posture of Samádhi meditation, or doing anything for himself or others, he must fix his mind to whatever is productive of real good to the world. His soul being cool by the tenuity of his desires, is habituated,

to do its duties, without the knowledge of what it is doing. (He neither fondly pursues anything nor thinks with ardour of any. His want of desire makes him indifferent to all, and like a man waking from his sleep, he takes himself to the discharge of his duties).

~sv.9-10-11-12 Then the mental conditioning vanishes and there is non-attachment. Bondage to actions and their fruits ceases. The vision is firmly established in truth and the apprehension of the unreal is weakened. Even while living and functioning in this world, he who has this unconditioned vision does what has to be done as if he is asleep, without thinking of the world and its pleasures.

*jd.11 - yAvan - tho not acting = na kurvan api - nor carrying.on = vyavaharan api - in unrealities = asatyeSu saMsAra-vastuSu sthita: api - tho set in the substantial reality of saMsAra = sva.Atmani eva - in his very own self = kSINa-manastvAt - from erosion of Mind = abhyAsa-vazAt - thru the power of abhyAsa.Practice = bAhyam vastu - external substance = kurvan api - tho acting = na pazyati - is not see/known = na_alambanena sevate - does not serve a dependence = na abhidhyAyati – does not give attention to = tanu-vAsanatvAt ca - and thru the state of Thin vAsanA = kevalam mUDha: - totally bewildered / quite like a fool = supta-prabuddhe iva - as.if waking from dream = kartavyam karoti - he does what is to be done.

मुह् #muh -> #mUDha‑ – muddled, confused, stupid • simple • a fool, "dummy" • stupefied, bewildered, uncertain or at a loss about (loc. or comp) • gone astray or adrift • driven off.course (as a ship).

तनु-भावित-मनस्कस्_तेन योग-भूमिकाम् भावनाम् अधिरूढ: ॥३।१२२।१२॥

tanu-bhAvita-manaskas_tena yoga-bhUmikAm bhAvanAm adhirUDha: ||12||

thinning imagined thought is attained thru That bhAvanA.Feeling

at the yogic level.

~vlm.12. Verily, he who has subdued his mind, has reached to the contemplative stage of yoga meditation.

इत्य्_अन्तर्लीन-चित्त: कतिचित्_संवत्सरानभ्यस्य सर्वथा_एव कुर्वन्.न्_अपि बाह्य-पदार्थान्_भावनाम् त्यजति तुर्य.आत्मा भवति ततो जीवन्.मुक्त इत्य्_उच्यते ॥३।१२२।१३॥

ity_antarlIna-citta: katicit_saMvatsarAnabhyasya sarvathA_eva kurvan.n_api bAhya-padArthAn_bhAvanAm tyajati turya.AtmA bhavati tato jIvan.mukta ity_ucyate ||13||

iti - so =

antarlIna-citta: - the subdued Affection =

katicit_saMvatsarAn abhyasya - after some years of Practice =

sarvathA_eva - in every way =

kurvan.n_api - even acting =

bAhya-padArthAn_bhAvanAm tyajati - forsaking the feeling of external things =

turya.AtmA bhavati - the Fourth Self becomes =

tata: jIvan.mukta ity_ucyate - then one is said to be Living.Free.

~sv.13 After some years of living like this, one is fully liberated and transcends all these states: he is liberated while living.

~vlm.13. Thus one having his mind dead in himself, learns by practice of years, to perform his duties, by refraining from his thoughts of external objects. Such a one is said to have attained the túrya or fourth stage of his spiritual elevation, and to have become liberated in his life-time.

*jd.13 - iti - so = antarlIna-citta: - the subdued Affection = katicit_saMvatsarAn abhyasya - after some years of Practice = sarvathA_eva - in every way = kurvan.n_api - even acting = bAhya-padArthAn_bhAvanAm tyajati - forsaking the feeling of external things = turya.AtmA bhavati - the Fourth Self becomes = tata: jIvan.mukta ity_ucyate - then one is said to be Living.Free.

न_अभिनन्दति संप्रप्तम् न_अ-प्राप्तम् अभिशोचति । केवलम् विगत-आशङ्कम् संप्राप्तम् अनुवर्तते ॥३।१२२।१४॥

na_abhinandati saMpraptam na_a-prAptam abhizocati | kevalam vigata-AzaGkam saMprAptam anuvartate ||14||

he does not boast of he gets nor grieves at what he doesn't get

his troubles all are gone away

what he gets he accepts

#vwv.2349. y3.122.14. (The liberated one) does not rejoice at what is obtained and does not mourn over what is not obtained. He merely follows what is obtained, free from fear (or doubt).

~sv.14 Such a liberated sage is not elated at what he gets, nor does he grieve for what he has not.

~vlm.14. He is not glad to get anything, nor sorry to miss it. He lives without fear of accidents, and is content with whatever he gets.

त्वया_अपि राघव ज्ञातम् ज्ञातव्यम् अखिल-अन्तरम् । ननु ते सर्व.कार्येभ्यो वासना तनुताम् गता ॥३।१२२।१५॥

tvayA_api rAghava jJAtam jJAtavyam akhila-antaram | nanu te sarva.kAryebhyo vAsanA tanutAm gatA ||15||

by you, rAghava, there is known what should be known

thoroughly

within

now in you, in all your actions

the vAsanA.Imprints have become weakened & thinned

~vlm.15. Thou hast O Ráma! known whatever is to be known by man; and thou hast certainly exterpated thy desire in all thy actions through life.

शरीर-अतीत-वृत्तिस्_त्वम् शरीर.स्थो_sथवा भव । मा गा: शोकम् च हर्षम् त्वम् त्वम् आत्मा विगतामय: ॥३।१२२।१६॥

zarIra-atIta-vRttis_tvam zarIra.stho_athavA bhava | mA gA: zokam ca harSam tvam tvam AtmA vigatAmaya: ||16||

your thoughts transcend the body,

you are set in the body

otherwise be far from going to grief

happy

is what you are as you yourself unchanging

~vlm.16. Thy thoughts are all spiritual, and transcend the actions of the corporeal body, though thou art in thy embodied state. Do not give up they self to joy or grief, but know thyself to be free from decay and defect.

*Ott. #Amaya - #Ama: - uncooked -> #Amaya: - sickness, disease. •-• In yv.FM it has a double sense: मा #mA -> मि #mi -> #maya -> #Amaya -> #anAmaya - Rarely content with the usual reading "disease-less", I was happy to find a note in Max Müller's BhG. (1882): "Nilakantha takes anAmaya to mean changeless, and brahmamaya to mean developed from the brahman. " I read -maya and -mAtra as suffixes of measure. •• #Amay - Ama: - uncooked #Amaya: - sickness, disease. •-• This term appears in yv.FM with great frequency. In many contexts yv.FM implies both senses of the word at-once, as non.manifest and as the viSUcikA Disease of which FM is the Cure. yathA na san na kuDyAdi sva-saMkalpana-pattanam | tathaivAyam jagad iti zAntam ekam anAmayam ||

त्वय्य्_आत्मनि सिते स्वच्छे सर्वगे सर्वदा_उदिते । कुतो दु:ख-सुखे राम कुतो मरण-जन्मनी ॥३।१२२।१७॥

tvayi_Atmani site svacche sarvage sarvadA_udite | kuto du:kha-sukhe rAma kuto maraNa-janmanI ||17||

in you, in the Self,pure, clear, everywhere always arisen

how can there be sorrow and pleasure, rAma? where are

death & birth

अ-बन्धुर्_अपि कस्मात्_त्वम् बन्धु-दु:खानि शोचसि । अद्वितीये स्थिते ह्य्_अस्मिन्_बान्धवा: क इव_आत्मनि ॥३।१२२।१८॥

a-bandhur_api kasmAt_tvam bandhu-du:khAni zocasi | advitIye sthite hy_asmin_bAndhavA: ka iva_Atmani ||18||

since you're without relationship

why would you complain about relations?

For in this non.dual state

what relatives would there be

in the Self

~sv. The self being one and undivided, you have no relatives and therefore no sorrow born of such false relationship.

दृश्यते केवले देहे परमाणु-चय: परम् । देश-काल-अन्यता-आपtter_न_आत्मा_उदेति न लीयते ॥३।१२२।१९॥

dRzyate kevale dehe paramANu-caya: param | deza-kAla-anyatA-Apatte:_na_AtmA_udeti na lIyate ||19||

dRzyate kevale dehe

there is seen in the whole body

paramANu-caya:

a heap of superatoms

param

after

deza-kAla-anyatA-Apatte:

falling into an otherness of Place & Time

no self arises nor subsides

*AS. AB commentary suggests kevale to mean bhasmIbhUte burnt up.

*jd. he must be confusing ashes with atoms.

I don't find even a hint of such a reading anywhere else.

~AS. When reduced to its essentials, the body is seen as just a collection of atoms. However (param), the soul does not arise or perish (na udeti na lIyate ), for otherwise it would undergo changes due to place and time (deza-kAla-anyatA-ApatteH). ~ The first word of the second line is the typical expression of giving a logical flaw as a reason for an argument.

~vlm.19. We see only the particles of matter of which this body is composed; it exists and passes away in its time from its place; but there is no rising or falling of the soul.

~sv.17-18-19 The self being one and undivided, you have no relatives and therefore no sorrow born of such false relationship. The self being one and undivided, there is nothing else worth attaining or desiring.

अ-विनाशो_अपि कस्मात्_त्वम् विनश्यामि_इति शोचसि । अ-मृत्यु-वसतौ स्वच्छे विनाश: क इव_आत्मनि ॥३।१२२।२०॥

a-vinAza:_api kasmAt_tvam vinazyAmi_iti zocasi | a-mRtyu-vasatau svacche vinAza: ka iva_Atmani ||20||

since you are indestructible

why do you wail

"I am destroyed!"

dwelling deathlessly in Urself

who is destroyed in the Self

~vlm.20. Being imperishable in thyself, why dost thou fear to fall into naught? And why think of the destruction of thy soul, which is never subject to death?

~sv. This self undergoes no change and does not die: when the pot is broken, the space within it is not broken.

घटे कपालताम् याते घट-आकाशो_ न नश्यति । यथा तथा शरीरे_अस्मिन्_नष्टे_sपि न विनश्यति ॥३।१२२।२१॥

ghaTe kapAlatAm yAte ghaTa-AkAza:_ na nazyati | yathA tathA zarIre_asmin_naSTe_api na vinazyati ||21||

just as

when a pot is split in half

the pot.Space is not destroyed

thus

in this body

tho it is destroyed

its destruction is not caused

naSTe_api

na vinazyati

~vlm.21. When a jar is broken in twain from its upper part, its vacuity is not lost, but mixes with the air; so the body being destroyed, the indestructible soul is not lost with it, (but unites with its original source).

~sv. This self undergoes no change and does not die: when the pot is broken, the space within it is not broken.

मृग-तृष्णा-तरङ्गिण्याम् क्षीणायाम् आतपो यथा । न पश्यति तथा देहे नष्टे न_आत्मा विनश्यति ॥३।१२२।२२॥

mRga-tRSNA-taraGgiNyAm kSINAyAm Atapo yathA | na pazyati tathA dehe naSTe na_AtmA vinazyati ||22||

in mirage-waves

kSINAyAm - wearing away =

Atapa: - heat

yathA - as =

na pazyati - one does not see =

tathA dehe - thus when the body =

naSTe - is destroyed =

AtmA – the Self =

na vi.nazyati - is not utterly lost.

~vlm.22. As the sunlight causing the appearance of a river in the mirage, is not lost at the disappearance of the phenomenal river; so the immortal soul does not perish upon dissolution of the frail body.

~sv. This self undergoes no change and does not die: when the pot is broken, the space within it is not broken.

#kSINa m||A||n. diminished, wasted, expended, lost, destroyed, worn away, waning (as the moon) zbr. muNDup. zvetUp. mn. &c.; weakened, injured, broken, torn, emaciated, feeble mn.7.166 suzr. kAz. on pAN.6-4.61 & .8.2.46 &c.; delicate, slender zak. GIt.4.21 naiS.7. 81; poor, miserable paJcat.4.16 and 32 ¶ vinaz vi>naz P. vinazati, or vinazyati

वाञ्छा_एव_उदेति ते कस्माद्_भ्रान्तिर्_अन्तर्-निरर्थिका । अ.द्वितीयो द्वितीयम् किम् यत्_वस्त्व्_आत्मा_अभिवाञ्छतु ॥३।१२२।२३॥

vAJchA_eva_udeti te kasmAd_bhrAntir_antar-nirarthikA | a.dvitIyo dvitIyam kim yat_vastv_AtmA_abhivAJchatu ||23||

vAJchA eva udeti te kasmAt - wanting arises in you. why? =

bhrAntir_antar-nirarthikA - it's a delusion empty of meaning.

advitIya: - without a second =

dvitIyam (kim) - what is a second is =

yad vastu-AtmA - whatever is material self =

abhivAJchatu - would it wish.for?

~vlm.23. There is a certain illusion, which raises the false appetites within us; otherwise the unity of the soul requires the help of no duality or secondary substance, in order to be united with the sole unity.

~sv. When mental conditioning is overcome and the mind is made perfectly tranquil, the illusion that deludes the ignorant comes to an end.

~VA. why inner delusion arises as a desire in one who is not short of anything (does not desire anything)? how in non-dual appears duality, how appears desire in real Self? ~AS. Why does your desire (vAJchA) arise which is a meaningless confusion? Whereas (yad) the soul being unique (advitIya) what other thing (dvitIyam vastu) may it desire? ~ The second line explains why the bhrAnti is nirarthikA.

श्रव्यम् स्पृश्यम् तथा दृश्यम् रस्यम् घ्रेयम् च राघव । न किंचिद्_अस्ति जगति व्यतिरिक्तम् यत्_आत्मन: ॥३।१२२।२४॥

zravyam spRzyam tathA dRzyam rasyam ghreyam ca rAghava | na kiMcid_asti jagati vyatiriktam yat_Atmana: ||24||

what U can hear & touch too, see, taste, & smell

rAghava,

there is not anything in the world that is separate from the Self

~vlm.24. There is no sensible object, whether visible, tangible, audible or of taste or smelling, ... that can affect the unconnected soul.

रिच् #ric -> #atiric -> #vyatiric -> #vyatirikta व्यतिरिक्त -p.p.- Separated or distinct from • <अव्यतिरिक्तेयमस्मच्छरीरात् a-vyatiriktA- itam asmac-c-charIrAt> K • कामस् पुष्पव्यतिरिक्तमस्त्रम् Ku.1.31 • 5.22. excelling, going beyond. - vyatiriktam क्तम् ind. - With the exception of, without.

सर्व.शक्ताव्_इमास्_तस्मिन् नात्मन्य्_एव_अखिला: स्थिता: । शक्तयो_ वितते व्यक्ते आकाश इव शून्यता ॥३।१२२।२५॥

sarva.zaktau_imA:_tasmin na_Atmani_eva_akhilA: sthitA: | zaktayo:_ vitate vyakte AkAze_ iva zUnyatA ||25||

in the All-Power

these

are not ever there in the self

tasmin n.n

in That, not merely in the self all things are situate

zaktaya:

vitate vyakte

AkAze iva zUnyatA

~vlm.25. All things and their powers, are contained in the all-powerful and all-comprehensive soul; these powers are displayed throughout the world, but the soul is as void as the empty air.

~sv. When mental conditioning is overcome and the mind is made perfectly tranquil, the illusion that deludes the ignorant comes to an end.

चित्ताद्_राघव रूढा_इयम् त्रि.लोकी-ललन-उदिता ।

त्रि.विधेन क्रमेण_इह जन्मना जनित-भ्रमा ॥३।१२२।२६॥

cittAd_rAghava rUDhA_iyam tri.lokI-lalana-uditA |

tri.vidhena krameNa_iha janmanA janita-bhramA ||26||

from chitta, the affective mind,

rAghava,

this has come to be,

arisen as the play of the Three Worlds

tri.vidhena krameNa

iha

janmanA janita-bhramA

~vlm.26. It is the mental deception, O Rághava, that presents before it the phenomena of the triple world, representing diverse forms according to the triplicate nature of man: (the sattva, rajas and tamas).

~sv. When mental conditioning is overcome and the mind is made perfectly tranquil, the illusion that deludes the ignorant comes to an end.

मन:प्रशमने सिद्धे वासनाक्षय-नामनि । कर्म-क्षय-अभिधाना_एव माया_इयम् प्रविनश्यति ॥३।१२२।२७॥

mana:prazamane siddhe vAsanAkSaya-nAmani | karma-kSaya-abhidhAnA_eva mAyA_iyam pravinazyati ||27||

mana:prazamane siddhe

when peace of Mind is accomplished

vAsanAkSaya-nAmani

karma-kSaya-abhidhAnA_eva

this mAyA.Illusion is eliminated

mAyA_iyam pravinazyati

~vlm.27. There are threefold methods of dispelling this delusion of the mind, namely, by the tranquility of the mind, by destroying its desires, and by abandonment of acts, (which lead only to errors in our repeated regenerations).

~sv. When mental conditioning is overcome and the mind is made perfectly tranquil, the illusion that deludes the ignorant comes to an end.

~VA - when mind peace is achieved, i.e. vasanas destroyed, this illusion (of triple worlds in previous verse) is destroyed, and actions are also destroyed.

~AS. I agree with the first line. The second line says something else. It is saying: The false concept of cessation of actions (iyam karma-kSaya-abhidhAnA mAyA) itself (eva) is destroyed(pra-vinazyati). • Thus, the idea that someone is doing some karma is itself called an illusion and goes away. The soul is understood in its pure inert form!

संसार-उग्र-aरघट्टे_sस्मिन् नारूढा यन्त्र-वाहिनी । रज्जुस्_ताम् वासनाम् एताम् छिन्धि राघव यत्नत: ॥३।१२२।२८॥

saMsAra-ugra-araghaTTe_asmin na_ÂrUDhA yantra-vAhinI | rajjus_tAm vAsanAm etAm chindhi rAghava yatnata: ||28||

this savage saMsAra

—

a waterbucket rising on its carrier

the rope is the vAsanA.Imprint

break it, rAghava, give it a try

~AS. ABComm. suggests that AraghaTTa is a mill.

~jd. MW gives araghaTTa as a wheel or machine for raising water from a well (Hind. ارهٿ) Pan5cat. Since he does not give a paJcatantra citation, it is probably not uncommon.

I googled this below—which has the Hindi word.

What do you make of it?

1. نقل عربي نقل عربي - ويكيبيديا، الموسوعة الحرة

ar.wikipedia.org/wiki/نقل_عربي_نقل_عربي

Translate this page

نعنع (اختصار نقل عربي نقل عربي) هو مشروع نظام يعرب بدقة عالية الكلمات الأعجمية—لا تلك المكتوبة بالحروف الرومية فحسب بل حتى الأسماء الصينية الكورية ...

The sort of well I think of was made by my Ukrainian grandfather on the Canadian prairie, where he homesteaded.

Perhaps two meters from the well is a post || supporting a crossbeam.

On one end of the beam is a heavy stone. Leverage makes the bucket easy to move

whether up or down.

_________

xx || |

rock || |

|| |

|| bucket

|| the well

|| xxxxxxx

*AS. The household mill in India consists of two stone wheels where the top one is rotated by pulling a peg installed in it and the grains are pulverized as they are caught between.
~AS. Installed in the stone mill called the world (asmin saMsAra-ugra-AraghaTTe ArUDhA) and pulling the instrument (yantravAhinI), is the rope called vAsanA. Break it, with effort O Raghava. ~ The idea is that the breaking of the rope will stop the action of the world.

अपरिज्ञायमाना_एषा महा.मोह-प्रदायिनी । परिज्ञाता तु_"अनन्त"-आख्या सुख.दा ब्रह्म.दायिनी ॥३।१२२।२९॥

aparijJAyamAnA_eSA mahA.moha-pradAyinI | parijJAtA tu_"ananta"-AkhyA sukha.dA brahma.dAyinI ||29||

not being fully-recognized

it is the giver of great delusion

but recognized, it is

"The Boundless"

the giver of comfort, bestower of the brahman

~vlm.29. Our unacquaintance with spiritual knowledge, is the cause of all our errors; but our acquaintance of it, leads us to endless joy and ultimately to Brahma himself.

~sv.29 It is only as long as this illusion (Maya) is not clearly understood that it generates this great delusion; but once it is clearly understood, it is seen as the infinite, and it becomes the source of happiness and the realisation of the absolute Brahman.

आगता ब्रह्मणो भुक्त्वा संसारम् इह लीलया । पुनर्_ब्रह्म_एव संस्मृत्य ब्रह्मण्य्_एव विलीयते ॥३।१२२।३०॥

AgatA brahmaNo bhuktvA saMsAram iha lIlayA | punar_brahma_eva saMsmRtya brahmaNy_eva vilIyate ||30||

to have come into the brahman.Immensity

to have enjoyed the saMsAra

here

with delight

again recollecting the brahman

you subside wholly in its Immensity

~sv.30..43 It is only for the sake of scriptural instruction that one speaks of the self, Brahman, etc., but in truth one alone is. It is pure consciousness, not embodied being. It is, whether one knows or not, whether one is embodied or without a body.

~vlm.30. The living being having proceeded from Brahma, and travelled over the earth at pleasure, turns at last to Brahma by means of his knowledge of Him.

शिवाद्_राघव नीरूपाद्_अ-प्रमेयान्_निरामयात् । सर्व.भूतानि जानानि प्रकाशा इव तेजस: ॥३।१२२।३१॥

zivAd_rAghava nIrUpAd_a-prameyAn_nirAmayAt | sarva.bhUtAni jAnAni prakAzA iva tejasa: ||31||

rAghava

scion of raghu the Swift

because they are shiva

because formless

because *immeasurable

because changeless

all-beings born

are like the glow of fire

~vlm.31. Ráma! all things have sprung from one Being, who is perfect felicity itself, inconceivable and undecaying in its nature; and all these are as the rays of that light, or as the light of that everlasting fire.

मा #mA -> #meya -> #prameya- प्रमेय - Measurable, finite. To be proved, demonstrable. -> #prameyam यम् - An object of certain knowledge, a demonstrated conclusion, theorem. — in logic - The thing to be proved (quod erat demonstrandum • Q.E.D) • "mAtrAdi-rupeNa: in the rUpa Form of mAtR, &c. as in: #mAtR, #miti [ -> #mAna], and -> #meya • the #pramAtR, #pramiti [ -> #pramANa] #prameya • the pramAtR.Cogniser, the cognition, and the cognised - vijrmbhate: takes various forms. The jIva too, who is the pramAtR Cognizer, is an imagined entity, as it is qualified by the intellect." saMyagdarzana - NS1.1.1 —jd - mAtRmAna-prameyANi na cinmAtra-itarad yata: | tato dvaitaikya-vAda artha: zaza-zRGga abjinI-sama - y3067.072 •• -> #aprameya - not needing to be proved • immeasurable #aprameya.aGga-saundarya - immeasurable-body-beautiful • having a body of unimaginable beauty.

रेखावृन्दम् यथा पर्णे वीचिजालम् यथा जले । कटकादि यथा हेम्नि तथा_उष्ण.आदि यथा_अनले ॥३।१२२।३२॥

rekhAvRndam yathA parNe vIcijAlam yathA jale | kaTakAdi yathA hemni tathA_uSNa.Adi yathA_anale ||32||

rekhAvRndam yathA parNe

vIcijAlam yathA jale

kaTakAdi yathA hemni

tathA_uSNa.Adi yathA_anale

~vlm.32. These are as lines on the leaves of trees, and as the curls and waves on the surface of waters. They are as ornaments made of that gold, and as the heat and cold of that fire and water.

तद्_एतद्_भावनारूपे तथा_इदम् भुवन.त्रयम् । तस्मिन्.न्_एव स्थितम् जातम् तस्माद्_एव तदेव च ॥३।१२२।३३॥

tat_etat_bhAvanArUpe tathA_idam bhuvana.trayam | tasmin _eva sthitam jAtam tasmAt_eva tadA_iva ca ||33||

That is This imagined form

thus is this Triple.World situate in That alone

born thenever from That alone

~vlm.33. Thus the triple world subsists ... and rests in its self-same state with the all-comprehending mind.

~AS. This triple world (bhuvanatrayam) stays in the formations of it - the Brahma (tad etat bhAvanArUpe), it has it (Brahma) for its body, it is established in it, it is born from it, indeed it is nothing but it (Brahma).

स एव सर्व.भूतानाम् आत्मा ब्रह्म्Â_इति कथ्यते । कस्मिञ्_ज्ञाते जगज्_ज्ञातम् स ज्ञाता भुवन.त्रये ॥३।१२२।३४॥

sa eva sarva.bhUtAnAm AtmA brahmÂ_iti kathyate | kasmiJ_jJAte jagaj_jJAtam sa jJAtA bhuvana.traye ||34||

he himself

the Self of all beings

and becomes known to them as

the brahman.Immensity

when it is known the world is known

he is the Knower of the Three Worlds

~vlm.34. This Mind is called Brahma, who is the soul of all existence. He being known the world is known also (i.e., the world is known through him); and as he is the knower of all, he gives us the knowledge of all things. (Thus the Srúti:--There is no knowing of anything but by the knowledge that He imparts to us).

*jd.34 - sa eva - he himself = sarva-bhUtAnAm - of all beings = AtmA - the Self = kathyate - is known as = brahma iti - the brahman.Immensity. = kasmin jJAte – in ¿whom having been known = jagat jJAtam – is the world known? = sa jJAtA - he is the Knower = bhuvana-traye - in all three worlds!

शास्त्र-संव्यवहार-अर्थम् तस्य_अस्य वितत-आकृते: । चिद्_ब्रह्म्Â_आत्म्Â_इति नामानि कल्पितानि कृत-आत्मभि: ॥३।१२२।३५॥

zAstra-saMvyavahAra-artham tasya_asya vitata-AkRte: | cid_brahmÂ_AtmÂ_iti nAmAni kalpitAni kRta-Atmabhi: ||35||

zAstra-saMvyavahAra-artham - x =

tasya – of that one

asya – of this one

vitata-AkRte: of extended formation

Consciousness, Immensity, Self, such names are reckoned=

kalpitAni kRta-Atmabhi: - x =

~vlm.35. This all pervasive Being is explained to us by the learned, by the coined epithets of the soul, intellect and Brahma, used both in the sástras as in the popular language.

~VA. Shastras and common language give so many names of this like cit, Brahman, Atman.

विषय_इन्द्रिय-संयोगे हर्षामर्ष-विवर्जिता । सा_एषा शुद्ध-अनुभूतिर्_हि सो_अयम् आत्मा चिद्-अव्यय: ॥३।१२२।३६॥

viSaya_indriya-saMyoge harSAmarSa-vivarjitA | sA_eSA zuddha-anubhUti:_hi sa:_ayam AtmA cit-avyaya: ||36||

in control of the sense organs

free from pleasure & pain

there is this pure experience =

it is this Self Consciousness

unchanging

आकाश-अतितर.अच्छ-अच्छा इदम् तस्मिंश्_चिद्.आत्मनि । स्वाभोग एव हि जगत्_पृथग्वत्_प्रतिबिम्बति ॥३।१२२।३७॥

AkAza-atitara.accha-acchA idam tasmiMz_cid.Atmani | svAbhoga eva hi jagat_pRthagvat_pratibimbati ||37||

AkAza-atitara-AcchAcchA - x =

idam tasmin cit-Atmani – this in that Consciousness-Self =

svAbhoga eva hi - x =

jagat-pRthak-vat - x =

prati bimbati – x.

~vlm.37. This Intellect or Intelligent soul, is much more transparent than the etherial sky; and it is the plenum, that contains the plenitude of the world, as a disjoined and distinct reflexion of itself.

बुद्धिस्_तद्_व्यतिरेकेण लोभ-मोह-आदयो_ हि तान् । पात्य्_असद्_व्यतिरेकेण ते च तस्मिंस्_तद्_एव ते ॥३।१२२।३८॥

buddhi:_tat_vyatirekeNa lobha-moha-Adaya:_ hi tAn | pAti_asat_vyatirekeNa te ca tasmin_tat_eva te ||38||

buddhi.Intellect thru separation in That

greed & Delusion

them

protecting

thru separation in the unreal

& they

there

that only / then as.if

they.

~vlm.38. The knowledge of the separate existence of the unreal reflexion of the world, apart from that real reflector, is the cause of all our ignorance and error; but the view of their subsistence in the mirror of the supreme soul, blends them all to myself also, (who am the same soul).

अ-देहस्य_एव ते राम निर्विकल्प_चिदाकृते: । लज्जाभय-विषाद्_एभ्य: कुतो मोह: समुत्थित: ॥३।१२२।३९॥

a-dehasya_eva te rAma nirvikalpa_cidAkRte: | lajjAbhaya-viSAd_ebhya: kuto moha: samutthita: ||39||

even tho you're bodiless

rAma

a Conscious.formation without ideation

—

thru the poison of shame & fear

this delusion comes.to.be

but how

#lajjA f. shame, modesty, bashfulness, embarrassment (also Shame personified as the wife of Dharma and mother of Vinaya) mbh. kAv. &c.; the sensitive plant, Mimosa Pudica L.

~vlm.39. Now Ráma, that hast a bodiless soul of the form of pure intellect, thou canst have no cause to fall into the error, of being sorry for or afraid of the vanities of the world.

अ-देहो देहजैर्_एभिर्_लज्जा.आदिभिर्_अ-सन्मयै: । किम् मूर्ख इव दुर्.बुद्धिर्_विकल्पैर्_अभिभूयसे ॥३।१२२।४०॥

a-deho dehajair_ebhir_lajjA.Adibhir_a-sanmayai: | kim mUrkha iva dur.buddhir_vikalpair_abhibhUyase ||40||

bodiless

with these body-born things

with their shameful morality

made of unreality =

kim mUrkha iva dur.buddhi: - what dull intelligence like a fool =

vikalpai: - by disceptive thoughts =

abhibhUyase

~vlm.40. How can the unembodied soul be affected by the passions and feelings of the body? It is the ignorant and unintelligent only, that are subject to vain suspicions about unrealities.

#lajjA

अखण्ड-चिति-रूपस्य देहे खण्डनम् आगते । अ-सम्यग्.दर्शिनो_अप्य्_अस्ति न नाश: किम्.उ सन्मते: ॥३।१२२।४१॥

akhaNDa-citi-rUpasya dehe khaNDanam Agate | a-samyag.darzino_apy_asti na nAza: kim.u sanmate: ||41||

akhaNDa-citi-rUpasya

dehe khaNDanam Agate

asamyak-darzina: api asti

na nAza: not destroyed

kim-u sat-mate: what then of the Suc-minded?

~vlm.41. The indestructible intellect of the unintelligent even, is not destroyed by the destruction of their bodies, how then should the intelligent be afraid of their dissolution?

~VA - when body is destroyed, consciousness remains whole, it is seen separate from the mind, and is not destroyed, kim-u sanmateH??? what is real about the mind?

~AS. When this solid body is destroyed even a person with incomplete understanding (asmyak - darzina: api) is not destroyed (na nAzaH), so why would one with a good mind be destroyed? The idea is to emphasize that body dies, but not the soul, whether you understand this or not! The words asamyagdarzin and sanmati are bahuvrIhi compounds describing men.

आपतेद्_अर्क-मार्गे_अपि न निरुद्ध-गमागमम् । चित्तम् नाम स विज्ञेय: पुरुषो न शरीरकम् ॥३।१२२।४२॥

Apated_arka-mArge_api na niruddha-gamAgamam | cittam nAma sa vijJeya: puruSo na zarIrakam ||42||

Apated_arka-mArge_api

na niruddha-gamAgamam

cittam nAma

sa vijJeya: puruSa:

na zarIrakam

~vlm.42. The intellect is irresistible in its course, and roves about the solar path (ecliptic); it is the intellectual part that makes the man, and not the outward body. (Puri sete purushah; it is the inner soul that is called man).

~VA - as sun moves its way (in sky) freely, coming and going, man is known as cit, not body.

~AS. The mind (cittaM) which can even get in the way of the Sun (arkamArge api Apatet) without interference on its motion (na niruddha-gama-Agamam), it is indeed the soul living in the body -puruSa living in the pur - city called the body and not the (perishable) body! Here the soul or the essential person is identified with cit! The word used is citta, but in view of the described power, it is identified with cit.

शरीरे सत्य्_असति वा पुमान्_एव जगत्.त्रये । ज्ञो_अप्य्_अज्ञो_अपि स्थिते रम नष्टे देहे न नश्यति ॥३।१२२।४३॥

zarIre saty_asati vA pumAn_eva jagat.traye | jJo_apy_ajJo_api sthite rama naSTe dehe na nazyati ||43||

zarIre

saty_asati vA

pumAn_eva

jagat.traye

jJa:_apy_ajJo_api sthite

rama

when the body's destroyed is not destroyed.

naSTe dehe na nazyati

~vlm.43. The soul called the purusha or inner person, whether it abideth in the body or not, and whether it is intelligent or otherwise (rational or irrational), never dies upon the death of the body.

यानि_इमानि विचित्राणि दु:खानि परिपश्यसि । तानि देहस्य सर्वाणि न्Âग्राह्यस्य चिदात्मन: ॥३।१२२।४४॥

yAni_imAni vicitrANi du:khAni paripazyasi | tAni dehasya sarvANi nÂgrAhyasya cidAtmana: ||44||

~vlm.44. Whatever miseries you meet with, Ráma! in this transient world, all appertain to the body, and not to the intangible soul or intellect.

~sv.44..48 All the unhappiness you see in this world belongs to the body; the self which is not grasped by the senses is not touched by sorrow.

मनो-मार्गाद्_अतीतत्वाद्_या_असौ शून्यम् इव स्थिता । चित्_कथम् नाम दु:खैर्_वा सुखैर्_वा परिगृह्यते ॥३।१२२।४५॥

mano-mArgAd_atItatvAd_yA_asau zUnyam iva sthitA | cit_katham nAma du:khair_vA sukhair_vA parigRhyate ||45||

= > parigRhyate vyApyate < Comm. ¶

manas-mArgAt

atIta-tvAt

yA asau

zUnyam iva sthitA

cit katham nAma

du:khai: vA sukhai: vA with sorrows or pleasures

pari-gRhyate pervades

~vlm.45. The intellectual soul being removed from the region of the mind, (which is but an inward sense, and of the nature of vacuity, and not the grains of the brain composing the mind), is not to be approached by the pleasures and pains affecting

the body and mind.

~sv.44..48 All the unhappiness you see in this world belongs to the body; the self which is not grasped by the senses is not touched by sorrow.

~VA - when these (sorrows) go away from the mind, cit stays as if empty. how cit can be affected by sorrows or joys?

~AS. This cit which stays (undisturbed) like empty space being transcendental to paths of the mind (mano-mArgAt atItatvAt ), how can it really be grabbed by sorrows or pleasures?

स्वास्पद-आत्मानम् एव_असौ विनष्टाद्_देह-पञ्चरात् । अभ्यस्ताम् वासनाम् यात: षट्पद: खम् इव_अम्बुजाम् ॥३।१२२।४६॥

svAspada-AtmAnam eva_asau vinaSTAd_deha-paJcarAt | abhyastAm vAsanAm yAta: SaTpada: kham iva_ambujAm ||46||

svAspada-AtmAnam eva_asau - x =

vinaSTAt_deha-paJcarAt - from the ruined body-cage =

abhyastAm vAsanAm yAta: - having come to =

SaTpada: kham iva_ambujAm - x.

~vlm.46. The soul that has curbed its earthly desires, flies to its seat in the spirit of Brahma, after the dissolution of its prison house of the body; in the same manner as the bee lying hid under the coverlet of the lotus petals in the darkness of the night, takes to its heavenward flight by the dawning light of the day.

~sv.44..48 All the unhappiness you see in this world belongs to the body; the self which is not grasped by the senses is not touched by sorrow.

046] svAspad-AtmAnam-evAsau vinaSTAd-deha-paJjarAt | abhyastAm vAsanAm yAta: SaT-pada: kham-ivAmbujAt || [3122 ~VA. it (limited consciousness?) flies to its own natural Self from the cage of dead body, escaped from repeated vasanas, like bee goes to the sky from lotos flower (which imprisoned it for the night) ~AS. I agree. "It" refers to the person who has overthrown his desires (abhyastAm vAsanAm yAtaH). BTW, abhyasta here should be interpreted as thrown away.

असच्_चेद्_आत्म-तत्त्वम् तद्_अस्मिंस्_ते देह-पञ्जरे । नष्टे किम् नाम नष्टम् स्याद्_राम केन_अनुशोचसि ॥३।१२२।४७॥

asac_ced_Atma-tattvam tad_asmiMs_te deha-paJjare | naSTe kim nAma naSTam syAd_rAma kena_anuzocasi ||47||

if the self-Thatness is unreal

if that in this your body-cage were destroyed

what would be destroyed,

rAma,

why would you grieve

~vlm.47. If life is known to be frail, and the living state to be a transient scene, then say, O Ráma! what it is that is lost by loss of this prison-house of the body, and what is it that you mourn for?

~VA - if real atma is non-existent, then on destruction of the body-cage what could be destroyed, o rAma, why do you grieve? ~AS. I agree!

*jd.47 - asat cet Atma-tattvam - if the self-Thatness is unreal = tad - that = asmin_te deha-paJjare - in this your body-cage = naSTe kim nAma naSTam syAt - if destroyed what would be destroyed = rAma = kena_anuzocasi - why do you grieve?

सत्यम् भावय तेन त्वम् मा मोहम् अनुभावय । निरिच्छस्य_आत्मनो न_इच्छा काचिद्_अप्य्_अनघ_आकृते: ॥३।१२२।४८॥

satyam bhAvaya tena tvam mA moham anubhAvaya | niricchasya_Atmano na_icchA kAcid_apy_anagha_AkRte: ||48||

satyam bhAvaya tena tvam

mA moham anubhAvaya

niricchasya_Atmana:

na_icchA kAcid_api

anagha

AkRte:

~vlm.48. Think therefore, O Ráma! on the nature of truth; and mind not about the errors of ignorance. Be freed from your earthly desires, and know the sinless soul to be void of all desires.

~sv.44..48 All the unhappiness you see in this world belongs to the body; the self which is not grasped by the senses is not touched by sorrow.

~VA - desireless atman does not have nature of wanting anything, o rAma! its nature is truth, not delusion? ~AS. The first line has imperative forms of verbs and the second is an assertion or an illustration of what "satya" should be pondered over. The meaning is: Think about the truth - true nature of things and don't keep on experiencing mistaken thoughts (mA moham anubhAvaya). The soul which (by nature) has no desires (niricchasya) and is without any sin (anagha-AkRteH) has not a trace of desire (kAcid api icchA na).

साक्षि-भूते समे स्वच्छे निर्विकल्पे चिदात्मनि । निरिच्छम् प्रतिबिम्बन्ति जगन्ति मुकुरे यथा ॥३।१२२।४९॥

sAkSi-bhUte same svacche nirvikalpe cidAtmani | niriccham pratibimbanti jaganti mukure yathA ||49||

sAkSi-bhUte same svacche nirvikalpe cidAtmani

niriccham

pratibimbanti jaganti

mukure yathA

~vlm.49. The intellectual soul being tranquil and transparent, and a mere witness of our doings, without any doing or desire of its own, receives the reflexion of the undesirous God, as a mirror reflects the images of things.

~sv.49..58 In the self there is no desire: the world appears in it without any wish or intention on its part. Thus, O rAma, through my precepts the false notion of a creation and its existence has been dispelled. Your consciousness has become pure, devoid of duality.

साक्षिभूते समे स्वच्छे निर्विकल्पे चिदात्मनि । स्वयम् जगन्ति दृश्यन्ते सन्मणाव्_इव रश्मय: ॥३।१२२।५०॥

sAkSibhUte same svacche nirvikalpe cidAtmani | svayam jaganti dRzyante sanmaNAv_iva razmaya: ||50||

sAkSi-bhUte same svacche

nirvikalpe cidAtmani

svayam jaganti dRzyante

sanmaNau_iva razmaya:

~vlm.50. The soul being, as said before, a translucent particle, reflects the images of all worlds in itself; as a polished gem reflects the rays of light in its bosom.

अ-निच्छम् अपि संबन्धो यथा दर्पण-बिम्बयो: । तथा_एव_इह_आत्म-जगतोर्_भेदाभेदौ व्यवस्थितौ ॥३।१२२।५१॥

a-niccham api saMbandho yathA darpaNa-bimbayo: | tathA_eva_iha_Atma-jagator_bhedAbhedau vyavasthitau ||51||

an-iccham api saMbandha:

yathA darpaNa-bimbayo:

tathA eva iha Atma-jagato:

bheda-abhedau vyavasthitau

~vlm.51. The relation of the indifferent soul with the world, is like that of the mirror and its reflexions; the difference and identity of the soul and the world, are of the same kind.

सूर्य-संनिधि-मात्रेण यथा_उदेति जगत्.क्रिया । चित्_सत्ता-मात्रकेन_इदम् जगन्_निष्पद्यते तथा ॥३।१२२।५२॥

sUrya-saMnidhi-mAtreNa yathA_udeti jagat.kriyA | cit_sattA-mAtrakena_idam jagan_niSpadyate tathA ||52||

sUrya-saMnidhi-mAtreNa x

yathA udeti jagatkriyA x

cit-sattA-mAtrakena x

idam - this

jagat-niSpadyate x

tathA - thus x

~vlm.52. As the activities of living beings, have a free play with the rising sun; so the duties of the world, are fully discharged by the rising of the intellect.

पिण्ड-ग्रहो निवृत्तो_अस्या एवम् राम जगत्-स्थिते: । आकाशम् एषा संपन्ना भवताम् अपि चेतसि ॥३।१२२।५३॥

piNDa-graho_ nivRtto_asyA_ evam rAma jagat.sthite: | AkAzam eSA saMpannA bhavatAm api cetasi ||53||

piNDa-graha: - x =

nivRtta: asyA: evam - x =

rAma =

jagat-sthite: - x =

AkAzam eSA saMpannA - x =

bhavatAm api cetasi – x.

~vlm.53. No sooner you get rid of your error of the substantiality of the world, than you shall come to the consciousness of its being a vacUm, resting in the spirit of God; (which is the receptacle of infinite space, and whatever there appears in it).

सत्तामात्रेण दीपस्य यथालोक: स्वभावत: । चित्तत्वस्य स्वभावात्_तु तथा_इयम् जागती स्थिति: ॥३।१२२।५४॥

sattAmAtreNa dIpasya yathAloka: svabhAvata: | cittatvasya svabhAvAt_tu tathA_iyam jAgatI sthiti: ||54||

sattA-mAtreNa dIpasya yathAloka: svabhAvata:

cittatvasya svabhAvAt_tu tathA_iyam jAgatI sthiti:

~vlm.54. As it is the nature of a lighted lamp to spread its lustre all around, so it is the nature of mental philosophy, to enlighten us with the real state of the soul.

पूर्वम् मन: समुदितम् परमात्म-तत्त्वात्

pUrvam mana: samuditam paramAtma-tattvAt

तेन_आततम् जगद्_इदम् स्वविकल्प-जालै: ।

tena_Atatam jagad_idam svavikalpa-jAlai: |

शून्येन शून्यम् अपि तेन यथाम्बरेण

zUnyena zUnyam api tena yathAmbareNa

नीलत्वम् उल्लसित-चारुतर-अभिधानम् ॥३।१२२।५५॥

nIlatvam ullasita-cArutara-abhidhAnam ||55||

pUrvam x

manas sam-uditam x

parama-Atma-tattvAt x

tena x

Atatam jagat idam x

sva-vikalpa-jAlai: - by =

zUnyena zUnyam api tena yathA ambareNa

nIla-tvam ullasita-cArutara-abhidhAnam

~vlm.55. The essence of the supreme soul gave rise to the mind (will) at first, which spread out the universe with its net work of endless varieties. It was as the sky issuing out of the infinite vacuity, and assuming the shape of the blue atmosphere which is also a nullity.

*jd. sam-kalpa = con-ception •• vi-kalpa – dis-ception.

संकल्प-संक्षय-वशाद्_गलिते तु चित्ते

saMkalpa-saMkSaya-vazAt_galite tu citte

सम्सार-मोहम् इहिका गलिता भवन्ति ।

samsAra-moham ihikA galitA bhavanti |

स्वच्छम् विभाति शरदि_इव खम् आगतायाम्

svaccham vibhAti zaradi_iva kham AgatAyAm

चिन्मात्रम् एकम् अजम् आद्यम् अनन्तम् अन्त: ॥३।१२२।५६॥

cinmAtram ekam ajam Adyam anantam anta: ||56||

saMkalpa-saMkSaya-vazAt - by the force of erosion of concepts =

galite tu citte - tho Affection is oozing/outflowing =

samsAra-moham - the samsAra-delusion =

ihikA: galitA: bhavanti - affairs outpouring happen

svaccham vibhAti - x =

zaradi_iva kham AgatAyAm - x.

cinmAtram ekam ajam Adyam anantam anta: x

~vlm.56. Privation of desires melts down the mind, and dissolves the mist of ignorance from the face of the intellect. Then appears the bright light of the one infinite and increate God, like the clear firmament of autumn after the dispersion of clouds.

कर्म-आत्मकम् प्रथमम् एव मनो_अभ्युदेति

karma-Atmakam prathamam eva mano_abhyudeti

संकल्पत: कमलज-प्रकृतीस्_तद्_एत्य ।

saMkalpata: kamalaja-prakRtIs_tad_etya |

नाना-अभिदम् जगद्_इदम् हि मुधा तनोति

nAnA-abhidam jagad_idam hi mudhA tanoti

वेताल-देह-कलनाम् इव मुग्ध-बाल: ॥३।१२२।५७॥

vetAla-deha-kalanAm iva mugdha-bAla: ||57||

as Ur personal karma

first.of.all

manas.Mind springs.up

saMkalpa.tas out.of a concept

kamalaja-prakRtI: as the material LotusBorn brahmA

tad_etya That has gone

That has come to be a multifarious world like This!

like a silly boy foolishly beholden.to a pretend-Zombie body...

~vlm.57. The mind sprouts out at first from the supreme soul with all its activities, and takes upon it the nature of the lotus-born Brahmá by its desire of creation. It stretches out a variety of worlds by its creative will, which are also as the fancied

apparitions, appearing before the imaginations of deluded boys.

~VA - first arises total mind, which is action by nature, its notion is creation power of Brahma, it illusory spreads like this world with various names (and forms), like imagination of an ignorant boy creates illusion of vetala-body.

~AS. First the mind which is involved with action (karma-Atmakam mana:) arises and by its notions it acquires the nature of the creator - brahmA. Then, for no purpose (mudhA), it creates this world with different aspects, just as an ignorant child creates different bodies of demons by its mind.

अ-सन्मयम् सद्_इव पुरो विलक्ष्यते

a-sanmayam sat_iva puro vilakSyate

पुनर्_भवत्य्_अथ परिलीयते पुन: ।

punar_bhavati_atha parilIyate puna: |

स्वयम् मनश्_चिति चित्त-संस्फुरद्_वपुर्

svayam mana:_citi citta-saMsphurat_vapur

महार्णवे जल-वलय-अवली यथा ॥३।१२२।५८॥

mahArNave jala-valaya-avalI yathA ||58||

... an unreal form seems to be real to you

punar bhavati - again becomes =

atha parilIyate puna: - and so disintegrates again =

svayam manas - itself Mind =

citi - in Consciousness =

citta-saMsphurad_vapus - affectively seething body

mahArNave jala-valaya-avalI yathA

as in Great Ocean a water.braceleted expanse.

~vlm.58. Non-entity appears as an entity before us, it dies away at death, and reappears with our new birth. The mind itself takes its rise from the divine intellect, and displays itself in the substance of the Divine Soul, as the waves play about on the

surface of the waters of the deep.

#sphur -> #saMsphur – A1. saMsphurate - to dash or strike together tbr. zbr. • to twinkle , glitter MaitrUp. • svayam manaz_citi citta-saMsphurad_vapu, y3122.058

* manas.Mind is the self-inclusive Class {manas.Mind, buddhi.Intellect, chitta.Affection, ahaMkAra."I"dentity}. <chitta> is affective manas.Mind, the emotive function. <buddhi> is analytic manas.Mind, its Intellect (in my translation). you should note that VLM uses Intellect as one of his definitions of *chit. he uses the term in the Aristotelean sense, while I use the psychological term.

oॐm