DAILY READINGS fr 24 November

1 view

Skip to first unread message

jivadas

unread,

Nov 23, 2017, 8:54:01 PM11/23/17

to yoga vasishtha

DAILY READINGS fr 24 November

fm4021 1.nv23-24 UNANSWERED QUESTION .z64

https://www.dropbox.com/s/g51x8i95w045uyp/fm4021%201.nv23-24%20UNANSWERED%20QUESTION%20.z64.docx?dl=0

fm6087 2.nv23-24 FIRECREST & The BOY .z46

https://www.dropbox.com/s/e26jra7fwkpd3p1/fm6087%202.nv23-24%20FIRECREST%20%26%20The%20BOY%20.z46.docx?dl=0

fm7190 3.nv24..26 FAQ rAma's Repose .z89

https://www.dropbox.com/s/dn87vn74pr31tf5/fm7190%203.nv24..26%20FAQ%20rAma%27s%20Repose%20.z89.docx?dl=0

Group Page

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

Complete YVFiles

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

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संकल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

Jiva Das

unread,

Nov 24, 2021, 7:09:53 PM11/24/21

to yoga vasishtha

FM4021 UNANSWERED QUESTION 1.NV23.24 .z64

https://www.dropbox.com/s/g51x8i95w045uyp/fm4021%201.nv23.24%20UNANSWERED%20QUESTION%20.z64.docx?dl=0

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

oॐm

image not displayed

Swami V summarizes these 64 couplets:

*sv. "RAMA asked:

If mind is all this, Lord, how does it ever get tainted?

VASISTHA replied:

It is a beautiful question, Rama, but not the proper time to ask:

when you have listened to what I have to say,

you will surely find the answer to this question with the utmost clarity.

That the mind is impure, is the experience of everyone who strives for liberation.

Mind is action and action is mind — the two are like the flower and its scent.

Mind is everywhere devoted to dharma, wealth, pleasure and freedom:

but everyone has a different definition of these and is convinced that

that definition is the truth.

Their philosophies are the expressions of their experiences

which are the fruit of their own practice,

which is in accordance with the convictions in their mind.

Rama, bondage is none other than the notion of an object.

image not displayed

RAAMA said–

भगवन् सर्व.धर्म.ज्ञ संशयो यो महान् अयम् ।

bhagavan sarva.dharma.jJa samzaya: ya: mahAn ayam |

हृदि व्यावर्तते लोलः कल्लोल इव सागरे ॥४।२१।१॥

hRdi vyAvartate lola: kallola* iva sAgare ||4|21|1||

Lord.Bhagavan, you know everything

samzaya: ya: mahAn ayam |

hRdi vyAvartate lola: \

kallola* iva sAgare

bhagavan sarva.dharma.jJa samzaya: . a doubt = ya: mahAn . which is serious = ayam in my heart hRdi = vy.A>vartate lola: rolling and lolling = kalloleva sAgare like a roller in the sea.

Lord

you know everything

have a serious and troubling doubt

that wreaks a ruckus in my heart like the waves in a storm at sea

*vlm.1. Rama said:.Venerable sir! that art acquainted with the mysteries of all things, I have a great doubt swelling in my breast like a huge surge of the sea.

*moT. bhagavan sarva.dharma.jJa samzaya: ya: mahAnayam hRdi vy.A>vartate lola: kalloleva sAgare = > "yad atucchamanAyA.samanupAdhi gata.bhramam | yatnAttadanusaMdhAnam kuru" iti gurunôkto rAma: svabuddhi.kauzalena tad anusaMdhAya tatra mana:.kalpanAyogyatAmapazyan prAg.uktAyAm tatra ... ||4|21| atra zrIrAma: pRcchati vyAvartate sphurati | MoT 4,21.1 ||4|21| ... samzaya: me mahAn …

*jd.1 . bhagavan sarva.dharma.jJa samzaya: . a doubt = ya: mahAn . which is serious = ayam in my heart hRdi = vy.A>vartate lola: rolling and lolling = kalloleva sAgare like a roller in the sea.

दिक्.काल.आदि.अन्.अवच्छिन्ने तते नित्ये निरामये ।

dik.kAlAdi.an.avacchinne tate nitye nirAmaye |

म्लाना संविन् मनोनाम्नी कुतः का.इयम् उपस्थिता ॥४।२१।२॥

mlAnA samvit mana:nAmnI kuta: kA iyam upasthitA ||4|21|2||

dik.kAla.Adi.an.avacchinna.e /

tata.e nitya.e nirAmaya.e |

mlAnA samvit

mana:nAmnI known as "Mind"

kuta: kA iyam upasthitA

in the unbroken course of time and place

pervading everywhere unaffected

the twisted Awareness called

Mind

how and what could this that has come to be

*m. Why and how what is called mind with its languid and feeble consciousness and understanding is abiding in that undifferentiated, eternal, unstained, Absolute?

*vlm. How is it sir, that any foulness could attach to the mind, when it is situated in the eternal purity of the infinite Spirit, which is unbounded by time and space.

*AB. dik.kRta.pariccheda abhAvAt tate, kAla.kRta.pariccheda abhAvAn nitye, Adi.pada upAtta.vastu.kRta.pariccheda.virahAn nirAmaye | mlAnA viSayAkAra.kaluSA | kuta iti kAraNAAsambhava:, keti svarUpa a.sambhava:, iyam iti aparokSatA ca manaso durzitA |

##mlai . #mlAna. . faded, withered • exhausted, faded • dejected, sad, melancholy • foul, dirty (by assoc. with #mleccha) •• #mlAnam . withered or faded condition, absence of brightness or lustre •.•> #mlAna•.kSINa. . withering and languishing •.mana: .adj.. depressed in mind, dispirited mbh. •.sraj .adj.. having a withered garland mbh. •.vaktra. . having a dark face •• #amlAna. . unclouded (as the cheerful mind or the bright face) •• #AmlAna . clouded [= amlAna, M.W], unclouded [Cap.] – in fuzzy AA compounds, with fast.drifting clouds, now cloudy, now clear •• #mlAni –m.f.. depression, melancholy • foulness, vileness, meanness. •• #amlAni .f.. vigour, freshness • unwithering.

यस्माद् अन्यन् न नाम.अस्ति न भूतम् न भविष्यति ।

yasmAt anyat na nAma asti na bhUtam na bhaviSyati |

कुतः कीद्र्क् कथम् तत्र कल g2 kax स् तस्य विद्यते ॥४।२१।३॥

kuta: kIdrk katham tatra kalaGka: tasya vidyate ||4|21|3||

yasmAt anyat na nAma asti than which there is no "other"

na bhUtam na bhaviSyati has not been nor will be

kuta: kIdrk katham tatra \

kalaGka: tasya vidyate

than which there's no

"other"

no has.been & no going.to.be

from where

how

what sort of sin is to be known in it

*vlm.3. Again as there is nothing, nor was there ever, nor anything ever to be at any time, or place, beside the entity of the Holy one, how and whence could this foulness come in Him?

*sv..1.2.3 RAMA asked: If mind is all this, Lord, how does it ever get tainted?

?. There is nothing else in that like mind neither in the past nor will be in the future. How and why such a stain is manifest in the Absolute?

VASISHTHA said—

साधु राम, त्वया प्रोक्तम् जाता ते मोक्ष.भागिनी ।

sAdhu rAma, tvayA proktam jAtA te mokSa.bhAginI |

मतिर् उत्तम.निष्यन्दा नन्दनस्य.इव मञ्जरी ॥४।२१।४॥

mati: uttama.niSyandA nandanasya iva maJjarI ||4|21|4||

sAdhu.Goodman rAma.Raama, tvayA proktam uttered by you

jAtA te

mokSa.bhAginI |

*mati.thot/thinking/mind

uttama.niSyandA

nandanasya iva maJjarI

there has arisen for your Mind's enjoyment

mokSa.Freedom

showering from on high

like the clusters of bursting blossoms

in the nandana.Garden of Paradise

sAdhu rAma . excellent, rAma = tvayA proktam . being said by you! = jAtA te mokSa.bhAginI = there has arisen in your Mind's enjoyment of mokSa.Freedom = uttama.niSyandA . showering from on high = nandanasyeva maJjarI . like the clusters of blossoms in the nandana.Garden.

excellent, rAma—being said by you

*m. Well said, O Rāma. What you said is worthy of liberation. What has flown out of your great mind is like a bunch of flowers in the heavenly 'Nandana' garden.

*vlm.4. Vasishtha answered: Well said Rama! I see your understanding approaching to the way of your liberation, and exhaling the sweetness of the blossoms of the garden of paradise (Nandana).

*moT. sAdhu rAma tvayA proktam jAtA te mokSa.bhAginI matir uttamaniSyandA – nandanasyeva maJjarI = > ... uttamo makaranda. nectar niSyanda gus: iva vastv.anubhava.camatkAro yasyA: | zrIvasiSTha: uttaram kathayati uttamani:SyandA zreSThapravAhA | MoT 4,21.4 | ... uttamani:SyandA ...

*jd.4 . sAdhu rAma . excellent, rAma = tvayA proktam . being said by you! = jAtA te mokSa.bhAginI = there has arisen in your Mind's enjoyment of mokSa.Freedom = uttama.niSyandA . showering from on high = nandanasyeva maJjarI . like the clusters of blossoms in the nandana.Garden.

पूर्व.अपर.विचार.अर्थ.तत्परा.इयम् मतिस् तव ।

pUrva.apara.vicAra.artha.tat.parA iyam mati: tava |

सम्प्राप्स्यसि पदम् प्रोच्छैर् यत् प्राप्तम् शंकर.आदिभिः ॥४।२१।५॥

sam.prApsyasi padam proccai: yat prAptam zamkarAdibhi: ||4|21|5||

pUrva.apara.vicAra.artha./tat.parA iyam mati: tava |

sam.prApsyasi padam proccai: \

yat prAptam zamkarAdibhi:

pUrva.apara.vicAra.artha.tat.parA

is this thought of yours

iyam mati: tava

samprApsyasi padam proccai:

yat prAptam zamkarAdibhi: . which was got =

*m.5 Now your mind is completely engrossed in understanding positive and negative aspects of a problem. Soon you shall attain that state which Sankara and others have attained.

*vlm.5. I see your understanding is capable of judging both a priori and a posteriori, and is likely to attain that acme which was gained by the gods Sankara and others.

*sv.. VASISTHA replied: It is a beautiful question, Rama, but not the proper time to ask: when you have listened to what I have to say, you will surely find the answer to this question with the utmost clarity.

प्रश्नस्य.अस्य तु हे राम न कालस् तव सम्प्रति ।

praznasya asya tu he rAma na kAla: tava sam.prati |

सिद्धान्तः कथ्यते यत्र तत्र.अयम् प्रश्न उच्यते ॥४।२१।६॥

siddhAnta: kathyate yatra tatra ayam prazna* ucyate ||4|21|6||

praznasya asya tu he rAma As for this question, Raama my boy,

na kAla: tava sam.prati |

siddhAnta: kathyate yatra \

tatra ayam prazna* ucyate

the time is not quite ripe for you!

When your siddha.attainment is told

then this question isasked

*m. ... When a doctrine is stated later, then you shall ask this question.

*vlm.6. ..., it should be adduced when I would come to the conclusion of the subject.

*sv.. It is a beautiful question, Rama, but not the proper time to ask: when you have listened to what I have to say, you will surely find the answer to this question with the utmost clarity.

praznasya asya tu he rAma na kAlas tava samprati |

siddhAnta: kathyate yatra tatrAyam prazna ucyate ||4|21|6||

as for this question, #rAma—

well, the time is not yet ripe for you:

for such a question may not be answered until its time has come.

praznasya asya tu

प्रश्नस्य अस्य तु – But of this question, =

he rAma

हे राम – o #rAma, =

na kAla: tava samprati

the time is not right for you

न कालस् तव संप्रति – the time is not come for you =

siddhAnta: kathyate yatra

सिद्धान्तः कथ्यते यत्र – when the answer is to be told =

where your siddhAttainment is told

tatra ayam prazna ucyate

there ask this question.

तत्र अयं प्रश्न उच्यते – then the question is to be asked

*m.6 Even so, this is not the appropriate time for this question. When a doctrine is stated later, then you shall ask this question.

*vlm.6. It is not now the proper time and place for you to propose this question, it should be adduced when I would come to the conclusion of the subject.

सिद्धान्त.काले भवता प्रष्टव्यो ऽहम् इदम् परम् ।

siddhAnta.kAle bhavatA praSTavya: aham idam param |

करामलक.वत् तेन सिद्धान्तस् ते भविष्यति ॥४।२१।७॥

karAmalaka.vat tena siddhAnta: te bhaviSyati ||4|21|7||

siddhAnta.kAle

bhavatA /

praSTavya: aham idam param |

karAmalaka.vat likea gooseberry

tena \

*siddhAnta.empowered: te bhaviSyati you will become

siddhAnta.kAle bhavatA when there is accomplished for/by you

praSTavya: aham idam param |

karAmalaka.vat Emblica officinalis Gaertn.gooseberry.like

tena \

siddhAnta: te bhaviSyati will be accomplished by.for you

in the time of attainment

by Your Grace

I am to be asked this question later

and then

clear as a gooseberry

it will be answered for you

*m.7 When the doctrine (of self) is proposed then this question will be understood easily by you. The answer will be as clearly evident as an 'amalaka' fruit in your palm.

*vlm.7. This question should be asked by you when I come to the conclusion, and it will be demonstrated to you as clearly as the situation of a place in a map or globe, placed in the palm of your hand, (hastamalaka).

*sv.. It is a beautiful question, Rama, but not the proper time to ask: when you have listened to what I have to say, you will surely find the answer to this question with the utmost clarity.

*moT. siddhAnta.kAle bhavatA – praSTavya: aham idam param – karAmalaka.vat tena siddhAnta: te bhaviSyati = > vakSyAmi ... tena praznena mayA samAhitena siddhAnta: anubhavArUDha.tattva AtmA bhaviSyati | ¶ nanu yadi siddhAntakAle 'sau prazna: tava smRtipatham nAyAsyati tadA kim kAryam ity | atrAha karAmalakavat prayatnarahitam | MoT 4,21.7 |

सिद्धान्त.काले प्रश्न.उक्तिर् एषा तव विराजते ।

siddhAnta.kAle prazna.ukti: eSA tava virAjate |

प्रावृषि.इव हि केका.उक्तिर् युक्ता शरदि हंस.गीः ॥४।२१।८॥

prAvRSi iva hi kekA.ukti: yuktA zaradi hamsa.gI: ||4|21|8||

siddhAnta.kAle prazna.ukti: /

eSA tava virAjate |

prAvRSi iva hi kekA.ukti: \

yuktA zaradi hamsa.gI:

in your time of attainment

you'll hear the answer to your question

flaring.forth

like a peacock in the Rains,

like the sound of a swan in autumn.

this question of yours will be most suitable at the end,

as the sounds of the

peacock

and swan are best suited to

the rainy season

and autumn

*m.8 It will be as evident as the pleasing cry of a peacock in rainy season or that of a swan in autumn.

*vlm.8. This question of yours will be most suitable at the end, as the sounds of the peacock and swan, are best suited to the rainy season and autumn.

सहजो नीलिमा व्योम्नि शोभते प्रावृषः क्षये ।

sahaja: nIlimA vyomni zobhate prAvRSa: kSaye |

प्रावृषि त्वतनु.उदग्र.पयोद.पटल.उत्थितः ॥४।२१।९॥

prAvRSi tvatanu.udagra.payoda.paTala,utthita: ||4|21|9||

sahaja: nIlimA vyomni /

zobhate prAvRSa: kSaye |

prAvRSi tvatanu.udagra.\payoda.paTala,utthita:

sahajarnIlimA vyomni

The inborn blueness of the sky

zobhate prAvRSa: kSaye

delights us when the Rains at.last end

prAvRSi

in the Rains

your.body.towering.watery.cloud.bunch.uprisen

*m.9 The blue colour of the sky will be delightful to watch at the end of rainy season. During rainy season, a cloudy sky is appropriate.

*vlm.9. The blueness of the sky, is pleasant to look upon at the end of the rainy weather; but it is odd to speak of it during the rains. (So the question must have its proper place and occasion.

*sv. It is a beautiful question, Rama, but not the proper time to ask: when you have listened to what I have to say, you will surely find the answer to this question with the utmost clarity.

अयम् प्रकृत आरब्धो मनोनिर्णय उत्तमः ।

ayam prakRta* Arabdha: mana:nirNaya* uttama: |

यद्वशाज् जनताजन्म तद् आकर्णय सुव्रत ॥४।२१।१०॥

yadvazAt janatAjanma tat AkarNaya suvrata ||4|21|10||

ayam prakRta* Arabdha: /

mana:nirNaya* uttama: |

yadvazAt janatAjanma \

tat AkarNaya suvrata

ayam prakRta Arabdha:

this common undertaking

in Mind's determination

mano.nirNaya

uttama:

highest

yadvazAt

by what force

there is birth into family

hear about That, good

fellow.

*m.10 O man of good vows, now let us talk of determination of mind which lead to sequence of births. Listen to that.

*vlm.10. It is best to investigate into the mind by the nature of its acts and operations, which tend to be the causes of the repeated births of mankind.

एवम् प्रकृति.रूपेयम् मनो.मनन=धर्मिणी ।

evam prakRti.rUpA.iyam mana:manana=dharmiNI |

कर्म.इति राम निर्णीतम् सर्वैर्.इव मुमुक्षुभिः ॥४।२१।११॥

karma iti rAma nirNItam sarvai: iva mumukSubhi: ||4|21|11||

evam prakRti.rUpA iyam /

mana:manana=dharmiNI |

karma iti rAma nirNItam \

sarvai: iva mumukSubhi:

so ordinary form is

this

atribution

of Mind's mentation.

It's karma,

rAma,

decided

as.if by all the Freedom.Seekers

evam prakRti.rUpA

iyam

is this

manas.manana=dharmiNI

Mind.mentation=bearer.

karma iti rAma nirNItam sarvai:

iva mumukSubhi:

by all the Freedom.Seekers.

*AS: This cit, when takes on the activity of "thinking in mind" (manomanandhAriNI) (becomes mind itself and thus ) it is to be called as Karma; so do the seekers decide. The AB commentary gives a long scriptural quote how the action of seeing makes it an eye, action of listening makes it an ear and so on. In other words by the natural actions of the cit, it "creates" the parts of the world.
##kR . #prakR . #prakRti –f.. MW . "making or placing before or at first", the original or natural form or condition of anything, original or primary substance (opp. to #vikRti q.v), mbh.&c #prakRti the primal Stillness, opp. to #vikRti Activity. • nature, character, constitution, temper, disposition, mbh. &c. • #prakRtyA .ind.. by nature, naturally, properly, mn.&c); fundamental form, pattern, standard, rule (esp. in ritual) S3rS; (in the sAMkhya phil) the original producer of (or rather passive power of creating) the material world (consisting of 3 constituent essences or #guNa.s called #sattva, #rajas and #tamas), • Nature; • .pl.. the 8 producers or primary essences which evolve the whole visible world (viz. #avyakta the Unevolved, Unmanifest, #buddhi the Intellect or #mahat the Great, #ahamkAra the"I"dentity, and the 5 #tanmAtra That.measures the subtle elements; rarely the 5 elements alone), IW. 80 &c. • (in myth) the goddess #prakRtI is the personified will of the Supreme in the creation (hence the same with the #zakti or personified energy or wife of a deity W. IW. 140 RTL. 223 •• .pl.. (in politics) a king's council, mbh.&c • his subjects, ib • the constituents of the state (viz. king, minister, allies, treasure, army, territory, fortresses, Mn. ix, 294

*sv..11 That the mind is impure, is the experience of everyone who strives for liberation.

*m.11 Those who are desirous of liberation have decided/agreed that works and mind, whose nature is reflection and thinking, are forms of Prakriti, nature.

*vlm.11. It is by its nature, that the mind has its power of thinking, and leading all the organs and members to their several actions, as it is ascertained by the seekers of salvation.

*VA. so, nature of creation is mind, able of thinking and karma/action, o Rama, so it is accepted by all seekers.

शृणु दर्शन.भेदेन तन्.नाम=अभिमत.आकृतिम् ।

zRNu darzana.bhedena tat.nAma=abhimata.AkRtim |

वाग्मिनाम् वदताम् यातम् चित्राभिः शास्त्र.दृष्तिभिः ॥४।२१।१२॥

vAgminAm vadatAm yAtam citrAbhi: zAstra.dRStibhi: ||4|21|12||

zRNu darzana.bhedena /

tat.nAma=abhimata.AkRtim |

vAgminAm vadatAm yAtam \

citrAbhi: zAstra.dRStibhi:

pay attention now

by difference of vision

the different sorts of understanding

get different names

thru the sayings of all those whose eloquence is expressed

in all their manifold schools

of philosophy

*sv.. Depending upon one's particular point of view, everyone describes it differently.

*jd.12 . zRNu . listen = darzana.bhedena tan.nAma=abhimatAkRtim vAgminAm vadatAm yAtam citrAbhi: zAstra.dRStibhi:

*sv..12 Depending upon one's particular point of view, everyone describes it differently.

*m.12 Those who orate on scriptual perceptions and philosophical diversities have given varieties of interesting names and forms to Nature/mind/works.

*vlm.12. Men learned in the Sástras and eloquent in speech, have given various appellations to the mind, in different systems of philosophy, according to its various perceptive faculties and different functions and operations in the body. (Gloss. It is called the mind (mana) from its power of minding (manana) [on the contrary, the order of naming is om . *m . *ma . #man . #mana: . #manana..manas is the Affective power, and mana.na its product.] • it is termed internal sight (pasyanti) from its seeing inwardly; it is the ear (srotra) from its hearing (sravana) from within, and so on.

यम् यम् भावम् उपादत्ते मनो मनन.चञ्चलम् ।

yam yam bhAvam upAdatte mana: manana.caJcalam |

तत्ताम् एति घन.आमोदम् अन्तस्थः पवनो यथा ॥४।२१।१३॥

tattAm eti ghana.Amodam antastha: pavana: yathA ||4|21|13||

yam yam bhAvam upAdatte /

mana: manana.caJcalam |

tattAm eti ghana.Amodam \

antastha: pavana: yathA

whatever Feeling the Mind assumes

a fleeting thought

comes to the state of That

ghanAmodam . thick.fragrance = antastha: pavana: yathA . as within the air

*m.13 Whatever thought this mind entertains within itself, it becomes that like air which internalises or accrues the fragrance it carries.

*vlm.13. Whatever nature the mind assumes by the fickleness of its thoughts, it receives the same name and nature for itself, as the same fleeting air receives from its exhaling of different odours.

*sv..13.14.15.16.17 Just as air coming into contact with different flowers takes on their scent, so mind entertaining different notions takes on those moods, creates bodies suitable to them and, as the energy activating the senses, enjoys the fruition of its own notions. It is the mind, again, that provides the fuel for the functioning of the organs of action.

*jd.13 . yam yam bhAvam . whatever Feeling = upAdatte mana: . the Mind assumes = manana.caJcalam . a fleeting thought = tattAm eti . comes to tattA.Thatness = ghanAmodam . thick.fragrance = antastha: pavana: yathA . as within the air.

ततस् तम् एव निर्णीय तम् एव च विकल्पयन् ।

tata: tam eva nirNIya tam eva ca vikalpayan |

अन्तःस्थया रञ्जनया रञ्जयन् स्वाम् अहम्कृतिम् ॥४।२१।१४॥

anta:sthayA raJjanayA raJjayan svAm ahamkRtim ||4|21|14||

tata: tam eva nirNIya /

tam eva ca vikalpayan |

anta:sthayA raJjanayA \

raJjayan svAm ahamkRtim

tatas

From That

tam eva nirNIya

determine only that

tam eva ca vikalpayan

that only too imagining

anta:sthayA raJjanayA

raJjayan svAm aham.kRtim

*m.14. Thereafter (people) determine themselves what should be and what variations and distortions there should be driven by the sense of ego and please themselves within.

*sv. Just as air coming into contact with different flowers takes on their scent, so mind entertaining different notions takes on those moods, creates bodies suitable to them and, as the energy activating the senses, enjoys the fruition of its own notions. It is the mind, again, that provides the fuel for the functioning of the organs of action.

*vlm.14. So the mind delights itself with the thoughts of its desired objects, and assimilating itself into their natures.

*VA. so, mind entertains notion and imagines, and enjoys in itself its own enjoyments

*AS: Then it makes a decision about it and thinks alternatives also; thus by inner pleasing thoughts pleases its own ego. Thus, instead of thinking that it is just going along with its whims, it develops the idea that it is making conscious choices!

तन् निश्चयम् उपादाय तत्र.एव रसम् ऋच्छति ।

tat nizcayam upAdAya tatra.eva rasam Rcchati |

यन् मयत्वम् शरीरे तु ततो बुद्धि.इन्द्रियेषु च ॥४।२१।१५॥

yat mayatvam zarIre tu tata: buddhi.indriyeSu ca ||4|21|15||

tat nizcayam upAdAya /

tatra.eva rasam Rcchati |

yat mayatvam zarIre tu \

tata: buddhi.indriyeSu ca

*moT. tata: tannizcayam tasya bhAvasya nizcayam | camatkArakAri idam ity evam.rUpam nizcayam | upAdAya | tatraiva tasmin zubhe azubhe vA vAsanAvizeSe eva | rasam AsvAdam | Asaktim iti yAvat | Rcchati gacchati | tata: tadanantaram | tu nizcaye | zarIre tanmayatvam bhavati | anyathA tatsvarUpe bAhye padArthe pravRtti.parihAra.rUpAyA: ceSTAyA asambhavAt na kevalam zarIre eva kim tu buddhIndriyeSv api tanmayatvam bhavati | anyathA teSAm api tatra puna: puna: svakriyAkAritvAyogAt | karma indriyANAm tu zarIreNaiva grahaNam | tathA hi | bAhye puruSa: prathamam kapitthAdikam bhuGkte | tata: tasya mana: tasya phalasya vAsanAm anta: dhArayati | tata: vAsanArUpasya tasya eva anusandhAnam puna: puna: karoti | tata: vAsanArUpeNa tena svAm ahaGkRtim raJjayati | tata: tadAzritAni buddhIndriyANy api tad eva prati.sam.mukhAni bhavanti | tata: tadAzrayam zarIram tat praty eva ceSTAm karotIti | yugmam | moT 4,21.15|| ... Rcchati / tanmayatvam ...IndriyeSv api

*VA. what it (mind) is convinced in, he feels the taste of it, so it becomes in body, and (is sensed with) senses.

*AS: I would translate Rcchati as "seeks" not feels. The second line connects with the next verse. The determination made by mind to enjoy something permeates his body and intelligence and thus the body follows the mind.

*m. Taking such determining decisions they derive joy out of them. Whatever constitutes the senses and intellect, the same constitutes the body too.

*vlm.15. It receives the same form in which it delights, and which it assumes to itself in its imagination.

यन्मयम् हि मनो राम देहस् तद्.अनु तद्.वशः ।

yat.mayam hi mana: rAma deha: tat.anu tat.vaza: |

तत्ताम् आयाति गन्ध.अन्तः पवनो गन्धताम् इव ॥४।२१।१६॥

tattAm AyAti gandha.anta: pavana: gandhatAm iva ||4|21|16||

yat.mayam hi mana: rAma /

deha: tat.anu tat.vaza: |

tattAm AyAti gandha.anta: \

pavana: gandhatAm iva

*jd.16 . yan.mayam hi mana: rAma . whatever.construct thus Manas Mind, rAma = deha: tad.anu tad.vaza: . the body accordingly assumes that force = tat tAm / tattAm – that That / Thatness (f.) That comes to that — ["along with that and under the influence of that" — S[amvit] A[treya] = tattAm Ayati – it comes to the state of Thatness = gandhatAmiva like a perfume = gandha anta: pavana: . and the air within its fragrance.

yat.mayam hi mana: rAma

deha: tat.anu tat.vaza: |

tattAm AyAti gandha.anta:

pavana: gandhatAm iva .

whatever Mind constructs

(rAma)

Body

accordingly assumes similar force

—

and so

That comes to that

like a perfume and the air that embodies it

*vwv.708/16. #rAma! whatever the mind is full of, the body, along with that and under the influence of that, attains to that nature, as the air within a fragrant substance attains to pragrance. *vwv.724/16. (dup.)

*vlm.16 The body being subject to the mind, is moulded in the same form of the mind; just as the wind is perfumed by the odour of the flowerbed, through which it passes (and the fragrance it carries).

*jd.16 . yan.mayam hi mana: rAma . whatever.construct thus Manas Mind, rAma = deha: tad.anu tad.vaza: . the body accordingly assumes that force = tat tAm / tattAm – that That / Thatness (f.) That comes to that — ["along with that and under the influence of that" — S[amvit] A[treya] = tattAm Ayati – it comes to the state of Thatness = gandhatAmiva like a perfume = gandha anta: pavana: . and the air within its fragrance.

बुद्धीन्द्रियेषु वल्गत्सु कर्म.इन्द्रिय.गणस्ततः ।

buddhi.indriyeSu valgatsu karmendriya.gaNa: tata: |

स्फुरति स्वत एवोर्वी रjoलोल इवानिले ॥४।२१।१७॥

sphurati svata* eva UrvI raja:lola* iva anile ||4|21|17||

buddhi.indriyeSu valgatsu /

karmendriya.gaNa: tata: |

sphurati svata* eva UrvI \

raja:lola* iva anile

all of the Karma organs then

sphurati svatas eva UrvI

emerge from yourself, a very wave

rajas.lola: iva anile

like the play of dust in the wind.

*vlm.17. The inward senses being excited, actuate the outward organs of sense in their own ways, as the exciting motion of the winds, drives the dust of the earth before their course.

When the buddhi.organs cavort,

all of the karma.organs then flourish,

emerging like a wave,

or the play of dust in the wind.

कर्मेन्द्रियगणे क्षुब्धे स्वशक्तिम् प्रणयत्यलम् ।

karmendriya.gaNe kSubdhe sva.zaktim praNayati alam |

कर्म निष्पद्यते स्फारम् पांसु.जालमिवानिले ॥४।२१।१८॥

karma niSpadyate sphAram pAMsu.jAlam iva anile ||4|21|18||

karmendriya.gaNe kSubdhe /

sva.zaktim praNayati alam |

karma niSpadyate sphAram \

pAMsu.jAlam iva anile

and

when the karma.instruments are played

they soon show their own shakti.Power

karma

quickly ripening, spreads its flurrying dust in the wind

*vlm.18. The mind exerts its powers in the action of the external organs in the performance of their several functions; just as the flying winds drive the dust in different directions.

*sv..18.19 Mind is action and action is mind — the two are like the flower and its scent.

##pad . #niSpad . come forth, spring up, arise, ripen, be accomplished. C. A. (M.) bring about, make ripe, prepare, accomplish, settle, decide +

एवम् हि मनसः कर्म कर्मबीजम् मनः स्मृतम् ।

evam hi manasa: karma karma.bIjam mana: smRtam |

अभिन्नैव तयोः सत्ता यथा कुसुमगन्धयोः ॥४।२१।१९॥

a.bhinnA.iva tayo: sattA yathA kusuma.gandhayo: ||4|21|19||

evam hi so indeed

manasa: karma

karma.bIjam mana: smRtam as the seed of Karma

abhinnA iva tayo: sattA yathA kusuma.gandhayo: ||4|21|19||

evam hi manasa:

for so from Mind

karma

thm karma.seed

Mind

thm remembered

a.bhinnA eva tayo: sattA

yathA kusuma.gandhayo: . .

*m.19 Thus 'manas' (the sense mind) is action and works. It should be said that the source/origin of works is mind. These two are the same like fragrance and flower.

*vlm.19. Such are the acts of the mind which is said to be the root of action, and these combine together as inseparably as the lower and its fragrance.

*sv..18.19 Mind is action and action is mind — the two are like the flower and its scent.

*moT. phalitam kathayati . evam hi sati | manasa: mana:sakAzAt | karma utpadyate iti zeSa: | paNDitai: | mana: | karmaiva bIjam yasya | tat | tAdRzam | smRtam | karmaNa: mana: utpadyate iti bhAva: | phalitam AhAbhinneti | ata: etayo: karmamanaso: | sattA abhinnaiva bhavati | kayo: yathA | kusumagandhayo: yathA | na hi mana: anuvRttim vinA zarIrAzrayam bAhyam api karma sampadyate | na ca hi karmasAdhitavAsanAmAtrarUpatAm vinA manarnAma kiJcid astIti bhAva: | MoT 4,21.19 ||

यादृशम् भावम् आदत्ते दृढ.अभ्यास.वशान् मनः ।

yAdRzam bhAvam Adatte dRDha.abhyAsa.vazAt mana: |

तथा स्पन्द.आख्य.कर्म.आख्य.प्रथा.शाखाम् विमुञ्चति ॥४।२१।२०॥

tathA spanda.Akhya.karmAkhya.prathA.zAkhAm vimuJcati ||4|21|20||

yAdRzam bhAvam Adatte /

dRDha.abhyAsa.vazAt mana: |

tathA spanda.Akhya.karmAkhya.\prathA.zAkhAm vimuJcati

yAdRzam bhAvam Adatte .

by.force.of firm.Practice

manas.Mind

tathA . thus

spandAkhya.karmAkhya.prathA.zAkhAm .

m spandAkhya.karmAkhya.prathA.zAkhA =

vimuJcati . liberating

*vwv.659.660/20.21. Whatever state the mind takes hold of on account of firm practice, so does it let loose branches renowned as motion or action; so also does it bring about with care, the accomplish ment (of such action) in the form of its fruit. Then, experiencing that very taste, it is bound quickly.

*m.20. The way a mind accepts a state of existence due to intense practice, similarly a branch called action/works.which is a vibration – is released (from mind).

*vlm.20. Whatever nature the mind adopts to itself by its wonted habit, the same shoots forth in the form of its two kinds of motion (the will and action).

*sv. The conviction of the mind determines the action and the action strengthens the conviction.

*VA. whatever notion is taken by mind, it (notion) becomes firm/material by power of repetitive thinking; and (by repetition) branches called motion and action, grow (from mind).

*AS: I agree.

तथा क्रियाम् तत्फलताम् निष्पादयति चादरात् ।

tathA kriyAm tat phalatAm niSpAdayati ca AdarAt |

ततस्तमेव चास्वादमनुभूयाशु बध्यते ॥४।२१।२१॥

tata: tam eva ca AsvAdam anubhUya Azu badhyate ||4|21|21||

tathA kriyAm tat phalatAm /

niSpAdayati ca AdarAt |

tata: tam eva ca AsvAdam \

anubhUya Azu badhyate

tathA kriyAm . thus activity =

tat.phalatAm . is a state of fruition of That =

niSpAdayati ca AdarAt

tata: tam eva ca AsvAdam

anubhUya Azu –

as.soon.as experienced

badhyate –

it binds

*vwv.659.660/20.21. Whatever state the mind takes hold of on account of firm practice, so does it let loose branches renowned as motion or action; so also does it bring about with care, the accomplishment (of such action) in the form of its fruit. Then, experiencing that very taste, it is bound quickly.

*m.21 Then action/work and associated fruits from it are produced. When these are relished and enjoyed, it binds one immediately.

*vlm.21. And according as the mind does its action, and brings about the result by its assiduity, in like manner does it enjoy the fruition thereof, and enslaves itself to the enjoyment.

*sv. The conviction of the mind determines the action and the action strengthens the conviction.

यम्यम्भावमुपादत्ते तम्तम् वस्त्विति विन्दति ।

yam.yam bhAvam upAdatte tam tam vastu iti vindati |

तत्तच्छ्रेयो ऽन्यन्नास्तीति निश्चयो ऽस्य च जायते ॥४।२१।२२॥

tat.tat zreya: anyat na asti iti nizcaya: asya ca jAyate ||4|21|22||

yam.yam bhAvam upAdatte /

tam tam vastu iti vindati |

tat.tat zreya: anyat na asti iti /

nizcaya: asya ca jAyate

whatever – "What which" = bhAvam upAdatte –

"Whatever feeling/state it affects/assumes = tam tam –

thatever – "that that" = vastu –

is its "substantial" reality

finding it to be so = tat tat zreyas –

thatever is the best

there is no other"

and such a certainty is born

* "the best of all possible worlds" in the opinion of Voltaire's Doctor Pangloss.

*m.22 Whatever thought/idea it (the mind) accepts, it becomes aware of it as a material object. Then the sense of that being good or bad is generated firmly.

*vlm.22. It understands that as its right course, which agrees well with its temperament; and knows for certain that there is no other way to its real good (beside its wonted course).

*sv. The conviction of the mind determines the action and the action strengthens the conviction.

*VA. as it (mind) feels, so it experiences as real; “this is the best, and nothing else” with such conviction it gets it.

*AS: Whatever concept it forms (bhAvam upAdatte), the mind acquires it as reality and it grows a determination that it and nothing else is beneficial.

*vastu – This is the reality of real.estate, material Reality.

धर्मार्थकाममोक्षार्थम् प्रयतन्ते सदैव हि ।

dharma.artha.kAma.mokSa=Artham prayatante sadA.eva hi |

मनांसि दृढभिन्नानि प्रतिपत्त्या स्वयैव च ॥४।२१।२३॥

manAMsi dRDha.bhinnAni pratipattyA svayA eva ca ||4|21|23||

dharma.artha.kAma.mokSa=Artham /

prayatante sadA.eva hi |

manAMsi dRDha.bhinnAni \

pratipattyA svayA eva ca

*vwv.662/23. The minds which are firmly divided by their own perception (or resolution), indeed strive always for virtue (or righteous duty), wealth, sensual enjoyment or liberation.

*Mo. dharma artha.kAma.mokSa artham prayatante sadA eva hi manAMsi dRDha.bhinnAni pratipattyA svayA eva ca = > ...|| ¶ svayA pratipattyA na tu parapreraNayA | MoT 4,21.23 | ... dRDhabhAvAni ... svayaiva hi

*sv..23 Mind is everywhere devoted to dharma, wealth, pleasure and freedom: but everyone has a different definition of these and is convinced that that definition is the truth.

*m.23 People attempt to achieve the four 'purusharthas' – dharma, artha, Rāma and moksha – with intelligent perceptions and ideas of different kinds.

*vlm.23. Minds of different casts follow different pursuits, according to their particular proclivities; and employ themselves in the acquisition of wealth and virtues, desired objects and liberation according to their best choice.

dharmArthakAmamokSArtham prayatante sadaiva hi |

manAMsi dRDhabhinnAni pratipattyA svayaiva ca | 23

*VA. always (people) striving for dharma, artha, kama, moksha,

and have hard minds??? with determination of own rightness?

*AS: Minds very different from each other (dRDhabhinnAni) by their own understandings (as described in the above verse), strive for dharma, artha, kama and moksha (as they see fit).
*jd. I call dharma "Order"

not.at.all in the sense of command

but settled arrangement of things, "in good order", "shipshape".

*Ott. #puruSArtha . personal goal, such as #kAma Desire, #artha Wealth, #dharma Duty, Custom (or what you will), and #mokSa Freedom.

मनो वै कापिलानाम् तु प्रतिपत्तिनिजामलम् ।

mana: vai kApilAnAm tu pratipatti.nija.amalam |

उररीकृत्य निर्णीय कल्पिताः शास्त्रदृष्टयः ॥४।२१।२४॥

urarI.kRtya nirNIya kalpitA: zAstra.dRSTaya: ||4|21|24||

mana: vai kApilAnAm tu /

pratipatti.nija.amalam |

urarI.kRtya nirNIya \

kalpitA: zAstra.dRSTaya:

*vlm.24. The mind is ascertained by the Kápila (Sánkhya) philosophers, as a pure substance, like the immaterial intellect (under the title of pradhána); and this view of it is adopted in their system or sástra, (in opposition to the doctrine of Vedánta).

*sv. Even so, the followers of Kapila, the Vedantins, the Vijnanavadins, the Jainas and others assert that theirs is the only path to liberation.

मोक्षे तु नान्यथा प्राप्तिरिति भावितचेतसः ।

mokSe tu na anyathA prApti: iti bhAvita.cetasa: |

स्वाम् दृष्टिम् प्रतिबिम्बन्ति स्थिताः स्वनियमभ्रमैः ॥४।२१।२५॥

svAm dRSTim pratibimbanti sthitA: sva.niyama.bhramai: ||4|21|25||

mokSe tu na anyathA prApti: /

iti bhAvita.cetasa: |

svAm dRSTim pratibimbanti \

sthitA: sva.niyama.bhramai:

*m.25 They felt that liberation can be possible only through their ways and reflected this in their philosophical writings. They got caught in the whirl of their own rules.

*vlm.25. These men relying on the error of their own hypothesis, inculcate their supposed view of the mind to others, as the only light to guide them in the way of their salvation.

*sv. Even so, the followers of Kapila, the Vedantins, the Vijnanavadins, the Jainas and others assert that theirs is the only path to liberation.

*VA. moksha is achieved only their way, and by no other way, . with such notion in mind they stay in their own limited delusions, reflecting their view

*AS: They try to reflect their view into others, i.e. try to get others to follow along by writing treatises . at least so is the view expressed by AB commentary: publicizing their views by creating treatises (svAm dRSTim granthanirmANAdinA prakAzayanta:), they reflect them, i.e. transfer them into other peoples thoughts (pratibimbant, parabuddhiSu samkrAmayanti ityartha:).

वेदान्त.वादिनो बुद्ध्या ब्रह्म.उदम् इति रूढया ।

vedAnta.vAdina: buddhyA brahma.udam iti rUDhayA |

मुक्तिः शम.दम.उपेता निर्णीय परिकल्पिता ॥४।२१।२६॥

mukti: zama.dama.upetA nirNIya parikalpitA ||4|21|26||

vedAnta.vAdina: Vedaantists

*buddhyA intellectually

brahma udam .

the waters of the brahman.Immensity

iti rUDhayA

mukti.liberation

zama.dama=upetA

nirNIya parikalpitA . .

*m.26. From the perception of Vedantins, 'this world is Brahman' is the settled truth. Accordingly they created rules and regulations based on tranquility and self control to achieve liberation.

*vlm.26. But the professors of Vedánta doctrines, acknowledge the mind as Brahma himself; and preach peace and self.control, as the only means of the attainment of liberation.

*sv. Even so, the followers of Kapila, the Vedantins, the Vijnanavadins, the Jainas and others assert that theirs is the only path to liberation.

मुक्तौ तु न.अन्यथा प्राप्तिर् इति भावित.चेतसः ।

muktau tu na anyathA prApti: iti bhAvita.cetasa: |

स्वाम् दृष्टिम् प्रविवृण्वन्ति स्वैर् एव नियम.भ्रमैः ॥४।२१।२७॥

svAm dRSTim pra.vivRNvanti svai: eva niyama.bhramai: ||4|21|27||

muktau tu na anyathA prApti: /

iti bhAvita.cetasa: |

svAm *dRSTi.viewpoint.m pra.vivRNvanti \

svai: eva by/with their very.own niyama.bhramai:

*m.27 They also believed that their path is the only one to achieve liberation. 'It cannot be achieved by any other way' – with this belief they also got caught the whirl of their rules (set by themselves).

*vlm.27. But that there is no other way to the salvation of the supposed mind (than by these means), is an ipse dixit of the Vedánta. and an assumed dogma (kalpitaniyama) as those of other schools.

*sv. Even so, the followers of Kapila, the Vedantins, the Vijnanavadins, the Jainas and others assert that theirs is the only path to liberation.

विज्ञान.वादिनो बुद्ध्या स्फुरत्.स्वभ्रम.रूपया ।

vijJAna.vAdina: buddhyA sphurat.svabhrama.rUpayA |

मुक्तिः शम.दम.उपेता निर्णीय.परिकल्पिता ॥४।२१।२८॥

mukti: zama.dama.upetA nirNIya.parikalpitA ||4|21|28||

vijJAna.vAdina:

buddhyA intellectually

sphurat.svabhrama.rUpayA |

*mukti.Liberation:

zama.dama.upetA \

nirNIya.parikalpitA

*moT vijJAnav.Adina: buddhyA – sphurat sva.bhrama.rUpayA mukti: zama.dama upetA nirNIya parikalpitA . ...|| vijJAnavAdina: vijJAnAdvaitavAdina: bauddhA: | svAm dRSTim vijJAnam evedam itirUpAm | pra.vivRNvanti prakaTIkurvanti | MoT 4,21.28a|| vijJAnavAdino buddhyA sphurat sva.bhrama.rUpayA / // Ma: 4,21.28a, .b //

vijJAna.vAdina: those who talk about vijnAna.Understanding

buddhyA sphurat with an Intellect effusing

svabhrama.rUpayA – with self.delusive form =

mukti: . getting.Free is =

zama.dama=upetA

nirNIya parikalpitA

* jnAna.Wisdom is Knowledge: vi.jnAna is opening Wisdom in its Understanding.

*vlm.28. The Vijnánavádi philosophers also, have ascertained and upheld peace and self.government as the leaders to liberation but this too is an effusion of their erroneous understandings.

*sv. Even so, the followers of Kapila, the Vedantins, the Vijnanavadins, the Jainas and others assert that theirs is the only path to liberation.

*moT vijJAnav.Adina: buddhyA – sphurat sva.bhrama.rUpayA mukti: zama.dama upetA nirNIya parikalpitA = > ...|| vijJAnavAdina: vijJAnAdvaitavAdina: bauddhA: | svAm dRSTim vijJAnam evedam itirUpAm | pravivRNvanti prakaTIkurvanti | MoT 4,21.28a|| vijJAnavAdino buddhyA sphurat sva.bhrama.rUpayA / // Ma: 4,21.28a, .b //

मुक्तौ तु न.अन्यथा प्राप्तिर् इति भावित.चेतसः ।

muktau tu na anyathA prApti: iti bhAvita.cetasa: |

स्वाम् दृष्टिम् प्रविवृण्वन्ति स्वैर् एव नियम.भ्रमैः ॥४।२१।२९॥

svAm dRSTim pra.vivRNvanti svai: eva niyama.bhramai: ||4|21|29||

"muktau tu na anyathA prApti:"

iti bhAvita.cetasa:

so affectively imagined

svAm dRSTim pravivRNvanti

svai: eva niyama.bhramai:

*vlm.29. Thus all sects give out their own views, in the false rules they have adopted for the salvation of their supposed minds; and assert that there is no other way to it, beside what is laid down by them.

*sv. Their philosophies are the expressions of their experiences which are the fruit of their own practice, which is in accordance with the convictions in their mind.

They think that theirs is the only path to liberation and got caught in the whirl of the rules laid by themselves.

आर्हता.आदिभिः अन्‍यैश्‍ च स्वया.अभिमतया.इच्छया ।

ArhatA.Adibhi: anyai: ca svayA abhimatayA icchayA |

चित्‍राश्‍ चित्र.समाचारैः कल्पिताः शास्त्र.दृष्टयः ॥४।२१।३०॥

citrA: citra.samAcArai: kalpitA: zAstra.dRSTaya: ||4|21|30||

ArhatA.Adibhi: anyai: ca /

svayA abhimatayA icchayA |

citrA: citra.samAcArai: \

kalpitA: zAstra.dRSTaya:

*m.30 'Ārhats' and such others also framed their rules according to their understandings and perceptions and laid down their doctrines and methods accordingly in numerous formats.

*vlm.30. So the Arhatas (Bhuddhists) and the other sectarians, have proposed a variety of fictitious methods for the liberation of the mind, of their arbitrary will in their respective sástras. * The Arhatas have seven categories. 1. The animated and intelligent body. 2. The inanimate and insensible body as rocks &c. 3. The organs of sense. 4. Ignorance or austerities, called AvaraNa. 5. Tonsure of the head called nirAvaraNa. 6. Bondage to repeated births and deaths. 7. Liberation or final emancipation. They are divided into seven schisms, according to their belief or disbelief in this last viz. 1. sadvAdins or believers in liberation. 2. asadvAdin.s—unbelievers. 3. syAdvAdins—Sceptics. 4. sad.asadavAdins..misbelievers. 5. anirvacanIyavAdins—Infidels. 6. nAstikas—Atheists. 7. Sunyavádis—Vacuists.

*VA. by jainas and buddhists and others according to their interpretations, various zastra.interpretations are invented with various different practices (for attaining moksha).

*AS: Buddhists are not explicitly mentioned, but "Jainas and others" is the term. The AB commentary with the footnote suggests the others to include kApila (followers of kapila = sAMkhya ), kaulika (= shAkta) etc. The long commentary seems to concentrate the varied philosophy of the Jainas and their peculiar practices.

निर्निमित्त.उत्थ.सौम्य.अम्बु.बुद्बुद.ओघैर् इव उत्थितैः ।

nir.nimitta.uttha.saumya.ambu.budbuda.oghai: iva utthitai: |

स्वनिश्चितैर् इति प्रौढा नाना.आकारा हि रीतयः ॥४।२१।३१॥

sva.nizcitai: iti prauDhA nAnA.AkArA* hi rItaya: ||4|21|31||

nir.nimitta.uttha.saumya.ambu./budbuda.oghai: iva utthitai: |

sva.nizcitai: iti prauDhA \

nAnA.AkArA* hi rItaya:

*m.31 Without any immediate motivation or cause, innumerable bubbles arise in quiet waters. (Similarly) many ordinances, practices and rules have emerged from different kinds of perceptions and beliefs (about the world) and took root (became firmly current).

*vlm.31. The arbitrary rules of the learned, and those unsupported by the srútis, are as numerous and varying from one another, as the bubbles of clear water: (but are never lasting like the dicta of the holy writ).

सर्वासाम् एव च.एतासाम् रीतीनाम् एवम् आकारः ।

sarvAsAm eva ca etAsAm rItInAm evam AkAra: |

मनो, राम महाबाहो, मणीनाम् इव सागरः ॥४।२१।३२॥

mana: rAma mahAbAho maNInAm iva sAgara: ||4|21|32||

sarvAsAm eva ca etAsAm /

rItInAm evam AkAra: |

mana: rAma mahAbAho \

maNInAm iva sAgara:

* sarvAsAm eva ca etAsAm rItInAm – of all these customs = evam AkAra: . so the formation is = manas.Mind, Master.Archer, = maNInAmiva sAgara: . like the ocean with its hidden jewels

of all these customs such is the formation–

manas.Mind, Master.Archer, is like the ocean with its hidden jewels

*vlm. ... as the sea is the source of every kind of gem (lying hid in its bosom).

*m.32 O man of mighty shoulders, for all these various beliefs, perceptions and ideas, mind is the rich source. It is like a sea being the source of pearls and diamonds.

*sv. Rama, bondage is none other than the notion of an object.

* sarvAsAm eva ca etAsAm rItInAm – of all these customs = evam AkAra: . so the formation is = manas.Mind, Master.Archer, = maNInAmiva sAgara: . like the ocean with its hidden jewels

न निम्न.इक्षू कटु.स्वादू शीत.उष्णौ न.इन्दु.पावकौ ।

na nimna.ikSU kaTu.svAdU zIta.uSNau na indu.pAvakau |

यद् यथा परम.अभ्यस्तम् उपलब्धम् तथा एव तत् ॥४।२१।३३॥

yat yathA parama.abhyastam upalabdham tathA iva tat ||4|21|33||

na nimna.ikSU kaTu.svAdU /

zIta.uSNau na indu.pAvakau |

yat yathA parama.abhyastam \

upalabdham tathA iva tat

no neem tree nor sugarcane

bitter nor sweet

in coolth and warmth

no Moon & no fire

that which is well conditioned

is what.you.get

thus it's That

*vwv.663/33. (Fruits of the) nimba tree and surgar.cane are not bitter and sweet (respectively); nor are moon and fire cool and hot (respectively). Whatever is practised most (or whatever one is most accustomed to) and in whichever manner, that is perceived (or experienced) in that manner alone.

*vlm.33. There is no innate sweetness in the sugarcane nor bitterness in the nimba, both of which are sucked by insects; nor is there any heat or cold inherent in the sun or moon, (as both of them are peopled by gods and spirits). It is the intrinsic habit of the mind that makes the difference.

*sv. Rama, bondage is none other than the notion of an object.

यस् त्व् अकृत्रिम.आनन्‍दस् तद् अर्थम् प्रयतैर् नरैः ।

ya: tu akRtrima.Ananda: tat artham prayatair narai: |

मनस् तन्.मयताम् नेयम् येन असौ सम्.अवाप्यते ॥४।२१।३४॥

mana: tat.mayatAm neyam yena asau sam.avApyate ||4|21|34||

ya: tu akRtrima.Ananda: /

tat artham prayatair narai: |

mana: tat.mayatAm neyam \

yena asau sam.avApyate

yas tu akRtrima Anandas –

but what is unfeigned in Ananda.Happiness =

tad artham

prayatair narai: .

by devout/purified humans =

manastat.mayatAm

neyam – to.be.led / na iyam – not this =

yena asau samavApyate –

whereby it is produced.

*vwv.669/4.21.34. For the sake (of experiencing) that bliss which is not artificial [not.contrived, a.kRtrima]* (or which is spontaneous), the mind ought to be brought to a state full of that, by men who are restrained (or purified by austerities), by which (expedient) that is obtained.

*m.34 Human beings desire and look for pure and unadulterated bliss. This can be obtained only by total identification of mind with bliss (Brahman).

*vlm.34. Thus that want to enjoy the unadulterated happiness of their souls, should habituate their minds to assimilate themselves to that happy state, and they are sure to have the same.

*sv. Rama, bondage is none other than the notion of an object.

दृश्यम् सम्.परिडिभ्यम् स्वम् गुच्छम् परिहरन् मनः ।

dRzyam sam.pariDibhyam svam guccham pariharan mana: |

तj.जाभ्याम् सुख.दुःखाभ्याम् न अवश्यम् परिकृष्यते ॥४।२१।३५॥

tat.jAbhyAm sukha.du:khAbhyAm na avazyam parikRSyate ||4|21|35||

dRzyam sampariDibhyam

svam guccham pariharan mana:

taj.jAbhyAm sukha.du:khAbhyAm

na avazyam parikRSyate

#sampariDi – circling about . .

*m.35 One then gives up all lowly and mean attractions, that a child has for visible things. And so the consequent joys and sorrows do not take hold of him.

*vlm.35. The mind having fled from the sphere of the phenomenal world, becomes exempt from all its pleasure and pain, like the fledged bird flying in the air by casting its shell and leaving its cage below.

*sv. Rama, bondage is none other than the notion of an object.

#DI < ?

#sampariDi

अपवित्रम् असद्रूपम् मोहनम् भय.कारणम् ।

a.pavitram a.sat rUpam mohanam bhaya.kAraNam |

दृश्यम् आभासम् आभोगि बन्धम् आभावय अनघ ॥४।२१।३६॥

dRzyam AbhAsam Abhogi bandham AbhAvaya anagha ||4|21|36||

a.pavitram a.sat rUpam /

mohanam bhaya.kAraNam |

dRzyam AbhAsam Abhogi \

bandham AbhAvaya anagha

*m.36 O sinless one, do not therefore entertain such which is impure, unreal, delusive phenomena which resembles a serpent. It is a cause of bondage.

*vlm.36. O sinless Ráma! Cherish no fondness for the phenomenal world, which is an unreal illusion, full of fear and unholiness, and is stretched out to ensnare the mind.

*sv. Rama, bondage is none other than the notion of an object.

माया एषा सा ह्य् अविद्या.एषा भावना.एषा भयावहा ।

mAyA eSA sA hi avidyaiSA bhAvanaiSA bhayAvahA |

संविदस् तन्मयत्वम् यत् तत् कर्म इति विदुर् बुधाः ॥४।२१।३७॥

samvida: tat.mayatvam yat tat karma iti vidu: budhA: ||4|21|37||

mAyA eSA sA hi avidyaiSA /

bhAvanaiSA bhayAvahA |

samvida: tat.mayatvam yat \

tat karma iti vidu: budhA: the wise know that as Karma

*m.37 Wise men call identification with such relative knowledge as 'māya', ignorance. Such knowledge is frightening.

*vlm.37. The wise have styled our consciousness of the world as a magic scene (máyá), an appearance of ignorance.avidyá, a mere thought (bhávaná), and the cause and effect of our acts.

*sv. This notion is Maya, ignorance, etc. It is the cataract that blinds one to the sun of truth.

दृष्ट्वा दृश्य.एकतानत्वम् विद्धि त्वम् मोहनम् मनः ।

dRSTvA dRzya.ekatAnatvam viddhi tvam mohanam mana: |

प्रमार्जयैव तन् मिथ्या महा.मलिन.कर्दमम् ॥४।२१।३८॥

pramArjayA.eva tat mithyA mahA.malina.kardamam ||4|21|38||

dRSTvA dRzya.ekatAnatvam /

viddhi tvam mohanam mana: |

pramArjayA.eva tat mithyA \

mahA.malina.kardamam

*moT. nanu mana: kiMrUpam asti yena kRtA dRzyabhAvanA mAyAdinAmatvenoktety | atrAha draSTu: dRzikriyAkartu: | dRzyaikatAnatvam dRzyam prati sammukhatAm | mohanam mohakAri | mana: viddhi | tat bhramAya bhramotpAdAya sat | mithyA bhavati | AbhAsamAtratvena vastusat na bhavatIty artha: | katham | mahyAm mRttikAyAm | makkolakarma sudhAlepa: | tadvat | yathA mRttikAyAm kRtasudhAlepa: vastuta: san nAsti | mRttikAyA: eva tathA sthitatvAt sudhAyA: lepatayaiva bhAvAt | tathA cinmAtre bhAsamAnam mana: vastutarnAsti cinmAtrasyaiva tathA sthitatvAt ity artha: | MoT 4,21.37 || draSTur dRzya... mana: / bhramAyaiva ca tan mithyA mahImakkolakarmavat ¶

*m.38. Unwavering attention directed towards phenomena by a person is mere mental self.delusive infatuation. Was: off O Rāma such filth of unreality (from your mind).

*vlm.38. Know that it is the delusive mind, which stretches the visible world before thee, rub it off therefore as dirty mud from the mind.

*sv. This notion is Maya, ignorance, etc. It is the cataract that blinds one to the sun of truth.

दृश्य.तन्मयता या.एषा स्वभाव.स्था.अनुभूयते ।

dRzya.tat.mayatA yaiSA svabhAva.sthA anubhUyate |

संसार.मदिरा सा.इयम् अविद्या.इत्‍य् उच्यते बुधैः ॥४।२१।३९॥

saMsAra.madirA sA iyam a.vidyA iti ucyate budhai: ||4|21|39||

dRzya.tat.mayatA yaiSA /

svabhAva.sthA anubhUyate |

saMsAra.madirA sA iyam \

a.vidyA iti ucyate budhai:

*m.39. Identification with phenomena is experienced as natural consequence of enjoying the liquor called mutable world. Wise men call this as 'avidya' – lack of knowledge/ignorance.

*vlm.39. This visible appearance which naturally appears before thee in the form of the world, is called the production of ignorance by the wise.

*sv. This notion is Maya, ignorance, etc. It is the cataract that blinds one to the sun of truth.

#han . #uddhan . With *ud, #han which has one of its primary meanings "to move", comes to mean "to move in an uncontrolled manner", "to jolt", "to strut" and thence "to behave haughtily or insolently". We have this sense in <andhAnAm uddhati: yA iyam sA dRzyAya eva jAyate> fm5082.020. uddhati means auddhatya, ucchRnkhalala, "unrestrained behaviour" and consequently "audacity". #parahan yields the sense of "deformed", "disfigured" "stained" as in <zubha.azubha.prasara.parAhatAkRtau ... manasi> fm4042.052. Elsewhere parAhata means "contradicted", parA means "away", "off" and implies "separation". This is crystal.clear in the word parAga meaning (pollen) which separates from the flower and drops down (parAgacchati). Here awayness stands for thoroughness. At two places in the yoga.vAsiSTha #upahan has the past participle form of #upahata. The meaning however differs in both. While at one place it means "overpowered or "under the impact of”, at another place it means, "withered off" or "fallen off" or "disappeared". saMsAra.madirA sA iyam a.vidyA iti ucyate budhai: ||4|21|39|| anayA upahata: loka: kalyANam na adhigacchati | fm4021.039.040; puNya.kSaya.anusaMdhAnAt ... papAta upahata.AkRti: ||4|21| fm4008.015.

अनया.उपहतो लोकः कल्याणम् न.अधिगच्छति ।

anayA upahata: loka: kalyANam na adhigacchati |

भास्वरम् तपन.आलोकम् पटल.अन्ध.ईक्षणो यथा ॥४।२१।४०॥

bhAsvaram tapana.Alokam paTala.andha.IkSaNa: yathA ||4|21|40||

anayA upahata: loka: /

kalyANam na adhigacchati |

bhAsvaram tapana.Alokam \

paTala.andha.IkSaNa: yathA

anayA by it

upahata: loka: the affected world

kalyANam na adhi.gacchati . does not come to good fortune =

bhAsvaram tapanAlokam paTala andha.IkSaNa: yathA

*m.40 People of this world who are struck by such calamity can never attain prosperity and happiness. They are like people who can not see the sun covered by clouds.

*vlm.40. Men being deluded by it, are at a loss to know their real good, as the blinded eye is incapable to perceive the brightness of the day.

*sv. This notion is Maya, ignorance, etc. It is the cataract that blinds one to the sun of truth.

*mo. anayA upahata: loka: kalyANam na adhi>gacchati bhAsvaram tapanAlokam – paTala andha.IkSaNa: yathA = > ...|| ¶ ko 'nartha: anayAvidyayA kriyate ity | atrAha anayA draSTu: dRzya.tanmayatArUpayA | avidyayA | kalyANam svAtmani vizrAntirUpam | paTalam netrarogavizeSa: | MoT 4,21.39 ||

andha.paTala = timira.paTala – partial blindness

स्वयम् उत्पद्यते सा च संकल्पाद् व्योम.वृक्षवत् ।

svayam utpadyate sA ca samkalpAt vyoma.vRkSavat |

अ.संकल्पन.मात्रेण भावनायाम् महामते ॥४।२१।४१॥

a.samkalpana.mAtreNa bhAvanAyAm mahAmate ||4|21|41||

svayam utpadyate sA ca /

samkalpAt vyoma.vRkSavat |

a.samkalpana.mAtreNa \

bhAvanAyAm mahAmate

svayam utpadyate sA ca . and spontaneously arising it .f.. =

from/thru saMkalpa.Concept.At vyoma.spacious.sky..

vRkSa.tree (esp. withflowers or fruits).vat.like a.not.

saMkalpana.conceiving/wishing/desiring.mAtra.measure/mode.eNa whin bhAvanA.Feeling.yAm

mahAmate.!very.wise!

*m.41. O one of great intelligence and discrimination, thoughts, ideations and fancies arise both out of intention and also unintendedly like a tree in the sky.

*vlm.41. It is the contemplation of objects (sankalpa), that presents the phenomena to our view, like arbors in the empty sky; and it is their incogitancy (asankalpana), which effaces their images from the inward and outward sights.

*sv. This notion is Maya, ignorance, etc. It is the cataract that blinds one to the sun of truth.

*VA. it (visible world) arises on its own and from samkalpas like

tree in the sky; without notion it does not manifest??, o great.minded!

*AS: First, there is a typo: bhAvanAyA . bhAvanAyAm
It (avidyA or the wine called saMsara ) arises from (any) concepts . like an (illusory) tree in the sky; it arises even without intention (asamkalpanamAtreNa)
in (any) mental concepts (bhAvanAyAM).
In other words, as long as the mind is actively imagining things, unexpected world images can also form! After all, we don't consciously think about all the details that arise in the world, yet they are there!

*mo. svayam utpadyate sA ca samkalpAt vyoma.vRkSa.vat – asamkalpana.mAtreNa bhAvanAyAm mahAmate = > dRzya.mArjane...|| ¶ nanu sA kuta utpadyata ity | atrAha utpadyate prAdurbhavati | nanu sA katham nazyati ity | atrAhAsaGkalpanamAtreti | asaGkalpanamAtreNa saGkalpAkaraNa.mAtreNa | ata evAha svayam // Ma: 4,21.40ba// // Ma: 4,21.41a //

क्षीणायाम् स्वरसाद् एव विमर्शेन विलासिना ।

kSINAyAm svarasAt eva vimarzena vilAsinA |

असंसङ्गः पदार्थेषु सर्वेषु स्थिरताम् गतः ॥४।२१।४२॥

asaMsaGga: padArtheSu sarveSu sthiratAm gata: ||4|21|42||

kSINAyAm svarasAt eva /

vimarzena vilAsinA |

asaMsaGga: padArtheSu \

sarveSu sthiratAm gata:

kSINa.AyAm svarasa.At eva vimarza.ena vilAsi.nA

asaMsaGga: . unattached =

padArtheSu sarveSu . fr all things =

sthiratA.solidity/steady/stillness..m gata: . come to stableness.

*m.42 These fancies and thoughts die, decline/subside by one's own natural strength, inquiry and grace (of the Divine). Then non.attachment for material things of all kinds will get firmly established.

*vlm.42. It is the abstract meditation of the thoughtful yogi, that weakens the outward impressions, and by dissociating the soul from all external things, keeps it steady and sedate in itself.

*sv. This notion is Maya, ignorance, etc. It is the cataract that blinds one to the sun of truth.

सत्य.दृष्टौ प्रपन्नायाम् असत्ये क्षयम् आगते ।

satya.dRSTau prapannAyAm asatye kSayam Agate |

निर्विकल्प.चिद् अच्छ.आत्मा स आत्मा सम्.अवाप्यते ॥४।२१।४३॥

nirvikalpa.cit acchAtmA sa* AtmA sam.avApyate ||4|21|43||

satya.dRSTau prapannAyAm /

asatye kSayam Agate |

nirvikalpa.cit acchAtmA \

sa* AtmA sam.avApyate

when perceiving the world as.such, there is an end to the not.so,

the self attains the distinctionless pure Chit.Consciousness, the Self.

satya.dRSTau – when/in Such.perception =

prapannAyAm – resorting =

asatye kShayam Agate . when the unSuch to destruction is come =

nirvikalpa.cid.acChAtmA – the distinctionless.Chit.pure.self =

sa AtmA samavApyate . that Self is attained.

*vwv.1802/43. When the knowledge of the Reality has been obtained and unreality has reached its end, that Self, whose nature is pure unconditioned Consciousness, is attained.

*m.43 If one takes refuge in true perception, untruth declines. Undeformed and unchanged pure consciousness.self is then gained.

*vlm.43. The mind being inclined to the right view of things,by its abstraction from the unreal sights, produces the clearness of the understanding, and an insouciant tranquility of the soul.

*sv. This notion is Maya, ignorance, etc. It is the cataract that blinds one to the sun of truth.

न सत्ता यस्य न.असत्ता न सुखम् न.अपि दुःखिता ।

na sattA yasya na asattA na sukham na api du:khitA |

केवलम् केवलीभावो यस्य.अन्तर् उपलभ्यते ॥४।२१।४४॥

kevalam kevalI.bhAva: yasya antar upalabhyate ||4|21|44||

na sattA yasya na asattA /

na sukham na api du:khitA |

kevalam kevalI.bhAva: \

yasya antar upalabhyate

na.not sattA.Realness yasya.of.which/whose na.not asattA.unRealness na.not sukha.good.space/pleasure.m na.not api.even.tho\very

du:khita.A kevalam.wholly/only kevalIbhU.alone.becoming.Ava: yasya.of.which/whose antar.within/inner

upalabhyate.is.perceived/understood

*m.44. In that Supreme Self, there abides only a feeling of being Absolute and Alone. There will be neither existence nor non.existence, neither happiness nor sorrow.

*vlm.44. The mind that is regardless of realities as well as of unrealities, (that is of its inward and outward reflections); and is insensible of pleasure and plain, feels in itself the delight of its singleness or unity.

*sv. This notion is Maya, ignorance, etc. It is the cataract that blinds one to the sun of truth.

* na.not sattA.Realness yasya.of.which/whose na.not asattA.unRealness na.not sukha.good.space/pleasure.m na.not api.even.tho\very du:khita.A kevalam.wholly/only kevalIbhU.alone.becoming.Ava: yasya.of.which/whose antar.within/inner upalabhyate.is.perceived/understood

अभव्यया भावनया न चित्त.इन्द्रिय.दृष्टिभिः ।

abhavyayA bhAvanayA na citta.indriya.dRSTibhi: |

आत्मनो ऽनन्य.भूताभिर् अपि यः परिवर्तितः ॥४।२१।४५॥

Atmana: ananya.bhUtAbhi: api ya: parivartita: ||4|21|45||

abhavyayA bhAvanayA /

na citta.indriya.dRSTibhi: |

Atmana: ananya.bhUtAbhi: \

api ya: parivartita:

*m.45. The Absolute cannot be obtained by unbecoming thoughts and by mind.directed perceptions. Only when these are given up the Self is obtained.

*vlm.45. Application of the mind to unworthy thoughts, and to the internal or external sights of things, debars the soul from tasting the sweets of its soleity, (apart from other considerations).

*sv. This notion is Maya, ignorance, etc. It is the cataract that blinds one to the sun of truth.

*VA. Atman is not achieved, surely, by improper imagination, nor by visions of sense and mind, nor by ascribing truth to unreal?

(ananya.bhUtAbhir?)

*AS: The verse is rather complicated indeed!
The first three words supplement the previous verse, as you have already interpreted.
The rest of the verse is saying:
It (AtmA) is free (parivarjita:) from observation by mind and sense organs (citta indriyadRSTibhi:) even though totally concentrated on it and nothing else (an.anya.bhUtAbhi:).
In other words, it is beyond reach of sense organs, even though they are concentrated on it completely. The last step of realization of soul is a transcendental one!

वासनाभिः अनन्ताभिः व्योम इव घन.राजिभिः ।

vAsanAbhi: anantAbhi: vyoma iva ghana.rAjibhi: |

संदिग्धायाम् यथा रज्ज्वाम् सर्प.तत्त्वम् तथा एव हि ॥४।२१।४६॥

saMdigdhAyAm yathA rajjvAm sarpa.tattvam tathA iva hi ||4|21|46||

vAsanAbhi: anantAbhi: /

vyoma iva ghana.rAjibhi: |

saMdigdhAyAm yathA rajjvAm \

sarpa.tattvam tathA iva hi

vAsanAbhi: anantAbhi: – by endless vAsanAs = vyoma iva ghana.rAjibhi: . like the sky by strings of cloud = saMdigdhAyAm yathA rajjvAm sarpa.tattvam tathA eva hi . .

*VA. as space (of Cit?) is covered by solid clouds of endless vAsanAs/notions, so rope is hidden with (imagined) reality of the snake.

*AS: The AB commentary suggests that the first line connects with the previous verse . the soul is free from cover of countless desires like the sky covered by hordes of clouds.
Thus, just as ordinary senses cannot reach and sense it directly, they cannot cover it either! The second line connects with the first line of the next verse. See below.

*m.46 Vāsanas are like rows of clouds in the sky. It is doubtful that one can understand (or attain) the Self though them. It is like trying to understand the nature of a serpent with the help of a rope.

*vlm.46. The mind that is subject to its endless desires, is like the clear firmament obscured by the clouds; and ranges in the maze of doubt between truth and untruth, as of supposing the rope for the serpent.

*sv. This notion is Maya, ignorance, etc. It is the cataract that blinds one to the sun of truth.

##dih . #saMdih . #saMdigdha. . smeared or covered with (instr.), confounded with (instr.) • indistinct, dubious, precarious; doubtful, uncertain, Abstr. .tvam.

चिद्.आकाश.आत्मना बन्धस् त्व् अबद्धेन.एव कल्पितः ।

cit.AkAza.AtmanA bandha: tu a.baddhena eva kalpita: |

कल्पितम् कल्पितम् वस्तु प्रति.कल्पनया.अन्यथा ॥४।२१।४७॥

kalpitam kalpitam vastu prati.kalpanayA anyathA ||4|21|47||

cit.AkAza.AtmanA bandha: /

tu a.baddhena eva kalpita: |

kalpitam kalpitam vastu \

prati.kalpanayA anyathA

*moT. tadvad eva cit.AkAzAtmanA cit.AkAzasvarUpeNAtmanA | abaddhenaiva satA | bandha: dRzyAkhya: bandha: | kalpita: kalpanayA sampAdita: | moT 4,21.46 ||4|21| nanu kalpita eSa bandha: katham nazyatIty | atrAha kalpitam kalpitam vastu sarvam kalpitavastu | anyayA svasmAd bhinnayA | pratikalpanayA |...kalpanayAnyathA ||4|21|

*m.47. Consciousness.ether binds itself in the self. This bondage is artificial and fictitious. From this all things are made as reflections and copies.

*vlm.47. Man obstructs to himself the sight of the clear firmament of his intellect, by the mist of his doubts; but he thinks it as unobstructed by his error, and indulges the fancies of his imagination which tends the more to his error.

*sv..47.48 Ignorance raises a doubt; doubt perceives — that perception is perverted.

*VA. (individual) space of cit is bound by itself, but assumes

itself not bound?

thinking assumption as true leads to more errors/assumptions

*AS: As a snake is created by confusion about the nature of a rope, so is the binding of the soul created from no binding (abandhena) by someone who lives in the mind (cid.AkAzAtmanA).
The second line connects with the first line of the next verse. See below.

तदेव.अन्यत्वम् आदत्ते खम् अहोरात्रयोर् इव ।

tadeva anyatvam Adatte kham ahorAtrayo: iva |

यद् अतुच्छम् अन्.आयासम् अन्.उपाधि गत.भ्रमम् ॥४।२१।४८॥

yat a.tuccham an.AyAsam an.upAdhi gata.bhramam ||4|21|48||

tadeva anyatvam Adatte /

kham ahorAtrayo: iva |

yat a.tuccham an.AyAsam /

an.upAdhi gata.bhramam

*m.48. Self accepts thus such division like sky which accepts night and day. This is merely an illusion into which the Absolute Self gets into (by itself).

*vlm.48. He takes the true, incorruptible and supreme Brahma in a different light (of base and corruptible things), as one mistakes one thing for another in the dark or in his error.

*sv..47.48 Ignorance raises a doubt; doubt perceives — that perception is perverted.

*VA. taking this difference (on notions and cont.notions?), like difference of night and day in the sky, as real, that which is non.illusory non.troubled and upadhi.less gets delusonary.

*AS: An imagined object is reimagined by yet another notion and thus becomes different just as (the imaginary) sky takes on different appearances during day and night. • Whatever is exalted (atuccham) stable (an.AyAsam . without effort, without action) unattached (an.upAdhi) and beyond illusion (gatabhramam)...

तत् तत्.कल्पनया.अतीतम् तत्.सुखाय.एव कल्पते ।

tat tat.kalpanayA atItam tat.sukhAya eva kalpate |

शून्य एव कुसूले तु सिंहो ऽस्ति.इति भयम् यथा ॥४।२१।४९॥

zUnya* eva kusUle tu siMho'sti iti bhayam yathA ||4|21|49||

tat tat.kalpanayA atItam /

tat.sukhAya eva kalpate |

zUnya eva kusUle tu \

siMho'sti iti bhayam yathA

*sv..49 In darkness when one approaches even a lion's empty cage, he is afraid. Even so, one ignorantly believes he is imprisoned in this empty body.

*m.49. Self is blissful. It is beyond any fictions and fabrications. It is like imagining and fearing the existence of a lion in an empty kitchen.

*vlm.49. Having got rid of his false imagination, man comes to the knowledge of true God and his happiness, as one freed from his false apprehension of a tiger in a copse, is set at rest with himself.

*VA. that (Self) in not prone to imaginations, and is happiness itself.

Second line belongs to the next verse.

*AS: ... that being transcendental (tat atItam) due to understanding of it (tat.kalpanayA = by understanding of Brahman), it leads to bliss only!

##kuz . #kuz . cl.4 P. kuzyati, to embrace, enfold dhAtup. xxvi, 109 (v.l. > #kuz). *kusUla: . *kuzUla: . a storeroom for rice or grain • granary.

"शून्य एव शरीरे ऽन्तर् बद्धो ऽस्मि.इति भयम् तथा ।

"zUnya* eva zarIre antar baddho'smi iti bhayam tathA |

शून्य एव कु.सूले तु प्रेक्ष्य सिंहो न लभ्यते ॥४।२१।५०॥

zUnya* eva ku.sUle tu prekSya siMha: na labhyate ||4|21|50||

"zUnya* eva zarIre antar /

baddho'smi iti bhayam tathA |

zUnya* eva ku.sUle tu \

prekSya siMha: na labhyate

*m.50 While the Corporeal body is empty, one fears that 'I am bound'. In an empty kitchen, one cannot find a lion even on search.

*vlm.50. The bugbear of one's (soul's) imprisonment in the vacuity (cavity) of the body, is dispersed by his insight into it, as the fear of a lion lurking in the jungle, is removed upon finding no such thing therein.

*sv. The notions of 'I' and 'the world' are but shadows, not truth. Such notions alone create 'objects': these objects are neither true nor false.

तथा संसार.बन्ध.अर्हः प्रेक्षितो ऽसौ न लभ्यते ।

tathA saMsAra.bandha.arha: prekSito'sau na labhyate |

इदम् जगद् अयम् च.अहम् इति सम्भ्रान्तम् उत्थितम् ॥४।२१।५१॥

idam jagat ayam ca aham iti sambhrAntam utthitam ||4|21|51||

tathA saMsAra.bandha.arha: /

prekSito'sau na labhyate |

idam jagat ayam ca aham \

iti sambhrAntam utthitam

tathA thus saMsAra.bandha arha: what merits saMsâric bondage prekSita: asau this having been beheld na labhyate is not procuced/begotten idam jagad ayam ca aham this world and this "I" iti sambhrAntam utthitam such confusion having arisen

...

*m.51. If one (critically and deeply) looks at the those which bind one to 'saMsāra', they are not available. When one thinks 'I am', this mutable world arises.

*vlm.51. So on looking deeply, you will find no bondage in the world; the notions that this is the world and this is myself, are only errors of the mind.

*sv. The notions of 'I' and 'the world' are but shadows, not truth. Such notions alone create 'objects': these objects are neither true nor false.

= tathA saMsAra.bandha arha: – prekSita: asau na labhyate idam jagad ayam ca aham iti sambhrAntam utthitam = > ayam dehAdi.samghAta: | ¶ nanu tarhi idam jagat ayam aham ity evam bandhabadhyarUpA pratIti: katham astIty | atrAha ... prekSita: san na labhyate ... bhrAntir utthitA ¶

बालानाम् मध्यमे काले छाया वैतालिकी यथा ।

bAlAnAm madhyame kAle chAyA vaitAlikI yathA |

कल्पनावशतो ज न्तोर् भाव.अभाव.शुभ.अशुभाः ॥४।२१।५२॥

kalpanAvazata: janto: bhAva.abhAva.zubha.azubhA: ||4|21|52||

bAlAnAm madhyame kAle /

chAyA vaitAlikI yathA |

kalpanAvazata: janto: /

bhAva.abhAva.zubha.azubhA:

...

bAlAnAm madhyame kAle chAyA vaitAlikI yathA | kalpanAvazata: janto: bhAva.abhAva.zubha.azubhA:

for children

in the middle of the day

a shadow

a Zombie Magician

by.force.of people's imagining

there's lucky & unlucky shifting states

*vlm.52. It is flight of fancy, that fills the mind with chimeras of good and evil; just as the shade of evening, presents spectres of vetala ghosts to little children.

#vetAla . #vaitAlika: . a magician •• possessed.by / serving a vetAla.Zombie +

#vitAla . #vaitAlika: . a Royal Panegyrist (whose duty is to call the hours) +

क्षणाद् असत्ताम् आयान्ति तत्ताम् अपि पुनः क्षणात् ।

kSaNAt a.sattAm AyAnti tattAm api puna: kSaNAt |

माता.एव गृहणी.भाव.गृहीता कण्ठ.लम्बिनी ॥४।२१।५३॥

mAtA eva gRhaNI.bhAva.gRhItA kaNTha.lambinI ||4|21|53||

kSaNAt a.sattAm AyAnti /

tattAm api puna: kSaNAt |

mAtA eva gRhaNI.bhAva.\gRhItA kaNTha.lambinI

kSaNAt asattAm AyAnti – at once they come to a state not.being.So = tattAm api puna: kSaNAt – yet again at once to Thatness = mAtA eva – even a mother =

gRhaNI.bhAva.gRhItA kaNTha.lambinI

*m.53 In an instant one feels something as existing and immediately it feels non.existent. Even a mother when embraced with the thought of being a wife, it sounds to be so.

*vlm.53. Our fancies alight on us at one time, and depart at another, and assume different forms at will; just as our consorts act the part of wives in our youth, and of nurses in our old age.

*sv.53..59 A mother who considers herself a housekeeper behaves like one; a wife who considers herself her husband's mother behaves like one for the time being.

*VA. second line . mother, taken as wife, is embraced (like a wife)?

*AS: Mother, taking up the role of a housewife (gRhiNIbhAvagRhItA), embracing (kaNThalambinI)...Note that the mother is doing all actions as the adjectives apply to her. Thus she is not taken as wife, but she takes on "wife.hood".

करोति गृहिणी.कार्यम् सुरता.आनन्द.दा सती ।

karoti gRhiNI.kAryam suratA Ananda.dA satI |

कान्ता.एव मातृ.भावेन गृहीता कण्ठ.लम्बिनी ॥४।२१।५४॥

kAntaiva mAtR.bhAvena gRhItA kaNTha.lambinI ||4|21|54||

karoti gRhiNI.kAryam /

suratA Ananda.dA satI |

kAntaiva mAtR.bhAvena \

gRhItA kaNTha.lambinI

*moT. suratAnandadAyinI // Ma: 4,21.53 b// ... gRhItAkaNThalambinI // Ma: 4,21.54a //

*m.54 A wife who gives a great feeling of conjugal joy, will appear and feel like a mother when embraced with such thought.

*vlm.54. She acts the part of a house wife in her management of household affairs, and taken as a mistress, she embraces us in her bosom (or She hangs on us by the neck).

*sv.53..59 A mother who considers herself a housekeeper behaves like one; a wife who considers herself her husband's mother behaves like one for the time being.

नूनम् विस्मारयत्‍य् एव मन्मथम् मातृ.भावनात् ।

nUnam vismArayati eva manmatham mAtR.bhAvanAt |

भाव.अनुसारि.फलदम् पदार्थ.ओघम् अवेक्ष्य च ॥४।२१।५५॥

bhAva.anusAri.phaladam padArtha.ogham avekSya ca ||4|21|55||

nUnam vismArayati eva /

manmatham mAtR.bhAvanAt |

bhAva.anusAri.phaladam \

padArtha.ogham avekSya ca

*m.55. So, indeed, through a feeling of mother, the sense of lust and cupidity is completely forgotten. Things give fruits according to the way they are thought about

*vlm.55. And like an actress, the mind forgets to display its parts, when it plays another, so every body is betaken by the thoughts he has in his head, in neglect of others which are absent

*sv.53..59 A mother who considers herself a housekeeper behaves like one; a wife who considers herself her husband's mother behaves like one for the time being.

*VA. therefore, lust is completely forgotten because of feeling

wife as a mother.

In accordance with feeling result follows, and, having given attention

to many objects (continues next)...

(even) with understanding here one form (consciousness) in objects is

not realized. By firmly focusing on smth, mind becomes that.

*AS: as above, it is the woman who is doing the actions. vismArayati is a causative form and means "causes the lust to be forgotten".
Thus, the loving wife causes the lustful feelings to subside when she takes on the role of a mother.
The second line joins with the next verse.
The meaning is:
A knowledgeable person (jJa) does not describe a unique form to different objects, having observed they they produce different results based on their mental images.
Thus, a woman will have different actions based on the roles she takes on in her mind.

*mo. nUnam vismArayati eva manmatham mAtR.bhAvanAt | bhAva anusAri.phaladam padArtha ogham avekSya ca = > ...|| ¶ // Ma: 4,21.55 // dUram ... manmathonmAdabhAvanAm ...

न ज्ञेन.इह पदार्थेषु रूपम् एकम् उदीर्यते ।

na jJeneha padArtheSu rUpam ekam udIryate |

दृढ.भावनया चेतो यद् यथा भावयत्‍य् अलम् ॥४।२१।५६॥

dRDha.bhAvanayA ceta: yat yathA bhAvayati alam ||4|21|56||

na jJeneha padArtheSu /

rUpam ekam udIryate |

dRDha.bhAvanayA ceta: \

yat yathA bhAvayati alam ||4|21|56||

na jJena . not by the knowing/wise .

iha . here .

padArtheSu rUpam .

the form of things .

ekam udIryate

. x

dRDha.bhAvanayA . by/with firm feeling . the cetas.affectivity.

yat yathA bhAvayati alam

dRDha.bhAvanayA – with firm bhAvana.Feeling . ceto yat yathA bhAvayati alam .

*vwv.657/21.056b..057a. What the mind imagines intensely with a firm conception and in whatever way, it perceives the corresponding result in that form and for that much period.

*vlm.56. The ignorant does not perceive the selfsame unity, in all things he beholds in the world; but they view every thing in the light, as they have its idea imprinted in their minds. Every school of thought has its own approach <svair eva niyama.bhramai:>, but the truth underlying them all is that <manas> is the root of all creations... Appearances arise only through the habitual creations of the mind.

*m.56 It is for this reason Jnanis do not talk of things as having only one form. By persevering thought and imagination mind can turn the same into other forms.

##Ir . #udIr . *udIryate . to be cast or thrown upwards VR • to be excited, be roused or stirred up mbh. VR. Sushr. Kum. &c • to be uttered or announced or enunciated • to pass for VP. Kum. *KSS Panchat. Sushr. &c • to sound • to issue forth +

##cit . #cetas . n . cetas.Affectivity (active conceiving) • awareness as related to *cit.Consciousness • cf. samvit, awareness as related to *vidyA Knowledge. • It is the construct (.maya) of a Shakti Power: iti zaktimayam ceto ghana.ahamkAratAm gatam | kozakAra. krimir iva svecchayA yAti bandhanam || y4042.031 . The Poet.Philosopher often enjoys wordplay with ca itas ('and thus', [to] 'and fro', 'here and' [there]: gacchan pazyati gacchantam sthitam tiSThaJ chizur yathA | bhrAntam evam idam ceta: pazyaty AtmAnam Akulam || •• *cetas . = चित् #citta, . vRkSa.rUpANi patrANAm buddhy.ahamkAra.cetasAm || y7059.060 •• consisting of the three modifications of *cit (waking, dream, and sleep).cf. y6124.036, a0859. •• . #viviktacetas . pure.minded, mw • with discerning Awareness (with practice of viveka)

तत् तत्.फलम् तदाकारम् तावत्.कालम् प्रपश्यति ।

tat tat phalam tat AkAram tAvat.kAlam prapazyati |

न तद् अस्ति न यत् सत्यम् न तद् अस्ति न यन् मृषा ॥४।२१।५७॥

na tat asti na yat satyam na tat asti na yat mRSA ||4|21|57||

tat tat phalam tat AkAram /

tAvat.kAlam prapazyati |

na tat asti na yat satyam \

na tat asti na yat mRSA

thatever fruit then.form

thus.time beholding

not that is

not what is really.So

na yat satyam

not that is

na yan mRSA . .

not what is wrong(ly)

*vwv.657/21.056b..057a. What the mind imagines intensely with a firm conception and in whatever way, it perceives the corresponding result in that form and for that much period.

*vwv.657/21.057b..058a. There is nothing which is not true. There is nothing which is not false. Whatever is ascertained by whomever and in whichever manner, that is perceived by him in that manner.

*vlm.57. They meet also with the results of the forms, which they have in view for the time; though they are not in reality what they seem to be, nor are they entirely false; (being the idealities of their mind).

*m.57 Fruits, forms are temporary and are to be seen as such. What is existing need not be true. What is not need not be false.

*sv.53..59 A mother who considers herself a housekeeper behaves like one; a wife who considers herself her husband's mother behaves like one for the time being.

*that That.fruit then.form thus.time beholding not that is na tat asti not what is really.So na yat satyam na tat asti not that is na yan mRSA . not what is wrong(ly).

यद् यथा येन निर्णीतम् तत् तथा तेन लक्ष्यते ।

yat yathA yena nirNItam tat tathA tena lakSyate |

भावित.आकाश.मातङ्गम् व्योम.हस्तितया मनः ॥४।२१।५८॥

bhAvita.AkAza.mAtaGgam vyoma.hastitayA mana: ||4|21|58||

yat yathA yena nirNItam /

tat tathA tena lakSyate |

bhAvita.AkAza.mAtaGgam \

vyoma.hastitayA mana:

*vwv.657/21.057b..058a. There is nothing which is not true. There is nothing which is not false. Whatever is ascertained by whomever and in whichever manner, that is perceived by him in that manner.

m.58 The way things are contemplated that way they are seen. If a mind thinks of an elephant in the sky, so the elephant will be visible.

*vlm.58. Man views every thing in the same manner as he thinks it in himself; as his fancy of an elephant in the sky, makes him view the elephants in clouds.

*sv.53..59 A mother who considers herself a housekeeper behaves like one; a wife who considers herself her husband's mother behaves like one for the time being.

*moT. yat yathA yena nirNItam tat tathA tena lakSyate | bhAvitAkAza.mAtaGgam – vyoma.hastitayA mana: = > bhAvita: ...|| nirNITam bhAvitam | anyathA ekam eva vastu ekasya harSadam anyasya du:khadam na syAd iti bhAva: | MoT 4,21.57b | bhAvitAkAzamAtaGgam sat | mana: | vyomahastitayA vyomahastibhAvena | vyomahastI bhUtveti yAvat // Ma: 4,21.58 //

व्योम.कानन.मातङ्गीम् व्योम.स्थाम् अनुधावति ।

vyoma.kAnana.mAtaGgIm vyoma.sthAm anu.dhAvati |

तस्मात् संकल्पम् एव त्वम् सर्व.भाव.मय.आत्मकम् ॥४।२१।५९॥

tasmAt samkalpam eva tvam sarva.bhAva.maya.Atmakam ||4|21|59||

vyoma.kAnana.mAtaGgIm /

vyoma.sthAm anu.dhAvati |

tasmAt samkalpam eva tvam \

sarva.bhAva.maya.Atmakam

a cow elephant in a forest in the spacious sky

browses the sky.field

from That a conception

you

a Selfling mode of All.Being

*Mo. vyoma.kAnana.mAtaGgIm – vyoma.sthAm anu>dhAvati – tasmAt samkalpam eva tvam – sarva.bhAva.mayAtmakam = > ...|| ¶ vyomakAnanamAtaGgIm anudhAvati | kathambhUtAm | kAnanAdhArabhUte vyomni tiSThatIti tAdRzIm | MoT 4,21.58b, 59a ||

*m.59 Thus O Rāma everything is mere contemplation and mental conception, ideation.

*vlm.59. He believes these elephants pursuing their mates, in his thought; so it is the thought, that gives the outward forms of things.

*sv.53..59 A mother who considers herself a housekeeper behaves like one; a wife who considers herself her husband's mother behaves like one for the time being.

*AS: In verse 58, a mind is described which imagines an elephant in the sky and identifies itself with it (vyomahastitayA mana:). It then runs after a she.elephant in the forest in space (also from its own imagination!). • The second line is a new thought. So, the mental determination itself (samkalpam eva) which is full of different concepts (sarva.bhAva.mayAtmakam). The next verse completes the thought telling Rama to discard this samkalpa itself and take on the peaceful stable state within himself.

त्यज राम सुषुप्त.स्थः स्वात्मना.एव भव.आत्मनः ।

tyaja rAma suSupta.stha: svAtmanA.eva bhavAtmana: |

मणीर् हि प्रति.बिम्बानाम् प्रतिषेध.क्रियाम् प्रति ॥४।२१।६०॥

maNi: hi prati.bimbAnAm pratiSedha.kriyAm prati ||4|21|60||

tyaja rAma suSupta.stha: /

svAtmanA.eva bhavAtmana: |

maNi: hi prati.bimbAnAm \

pratiSedha.kriyAm prati

let it go, rAma

suSupta.stha:

settled in sweet sleep

svAtmanaiva

by your very own self

bhavAtmana:

the Self.becoming

maNi:

the wishing.stone

pratibimbAnAm of reflections

pratiSedha.kriyAm prati

tyaja rAma suSupta.stha: svAtmanaiva bhavAtmana: | maNi: hi prati.bimbAnAm

pratiSedha.kriyAm prati

*m.60.61. And so O Rāma, give up all thoughts and contemplations as if you are in deep sleep. Abide in your self and be your self. None of the reflections will affect you. It will be like a diamond which is not affected by reflections in it. What is in you, that is the world which is reflection?

*vlm.60. Ráma! repel your drowsiness, and behold the supreme soul in thy soul; and be as a bright gem by repelling the shadows of all external things.

*sv. Therefore, Rama, abandon the notions of 'I' and 'this' and remain established in the truth.

न शक्‍तो जड.भावेन न.तु राम भव.आदृशः ।

na zakta: jaDa.bhAvena na.tu rAma bhavAdRza: |

यदात्मनि जगद् राम तव.इह प्रतिबिम्बति ॥४।२१।६१॥

yadAtmani jagat rAma tava iha pratibimbati ||4|21|61||

na zakta: jaDa.bhAvena /

na.tu rAma bhavAdRza: |

yadAtmani jagat rAma \

tava iha pratibimbati

*vlm.61. It is impossible, O Ráma, that one so enlightened as thyself, will receive the reflexion of the world, as dull matter like others (rather than a reflexion of the Spirit).

*sv. Therefore, Rama, abandon the notions of 'I' and 'this' and remain established in the truth.

*VA. (joins with the previous one) jewel, casting relflections, is

not able, o rama, being inert, make the appearance of existence (in

reflections)

that world, rama, is your reflection in yourself.

*AS:The connection with the previous verse is correct; however, the meaning is:
A jewel, being inert is not capable of preventing reflections appearing in it (pratibimbAnAm pratiSedhakriyAm prati na zakta:), but Rama not one like you.
The topic of discussion is whether even a liberated one would still reflect the false notions within himself . like the jewel. The answer is no.
The second line continues with the next verse. See below.

तद् अवस्त्‍व्‍.इति निर्णीय मा तेन आगच्छ रञ्जनम् ।

tat avastu iti nirNIya mA tenAgaccha raJjanam |

तदेव सत्यम् इति वा.अप्य् अभिन्नम् परमात्मनः ॥४।२१।६२॥

tadeva satyam iti vA.api a.bhinnam paramAtmana: ||4|21|62||

tat avastu iti nirNIya /

mA tenAgaccha raJjanam |

tadeva satyam iti vA.api \

a.bhinnam paramAtmana:

*m.62. If you decide 'this is not different from Paramātma' believe that as true and enjoy.

*vlm.62. Being certain of its immateriality, never taint thy mind with its outward colouring, or the knowledge of its reality; but know it as no way distinct from the Supreme Spirit.

*sv. Therefore, Rama, abandon the notions of 'I' and 'this' and remain established in the truth.

*VA. having decided “this is unreal” do not rejoice in it; or

having decided “this is only truth”, think of it (world) as

unseparated great Atman.

*AS: Whatever world is reflected in your mind, don't let it color your thoughts, having decided that it is unreal (avastu). The second line continues with the next verse. See below.

*moT. tat avastu iti nirNIya mA tena Agaccha raJjanam – tat eva satyam iti vA api abhinnam paramAtmana: = > tasya cid.aikyA...|| ¶ raJjanAm uparaktatvam | MoT 4,21.61 | ... raJjanAm ...

मत्वा.अन्तस् त्वम् अन्.आद्यन्तम् भावया.आत्मानम् आत्मना ।

matvA anta: tvam an.Adyantam bhAvayA AtmAnam AtmanA |

चेतसि प्रतिबिम्बन्ति ये भावास् तव राघव ।

cetasi pratibimbanti ye bhAvA: tava rAghava |

रञ्जयन्त्‍व्‍.अन्य.सक्तत्वान् मा ते त्वाम् स्फटिकम् यथा ॥४।२१।६३॥

raJjayantu anya.saktatvAn mA te tvAm sphaTikam yathA ||4|21|63||

matvA anta: tvam an.Adyantam /

bhAvayA AtmAnam AtmanA |

cetasi pratibimbanti /

ye bhAvA: tava rAghava |

raJjayantu anya.saktatvAn \

mA te tvAm sphaTikam yathA

Whatever thoughts are reflected in your mind O Rama, may they not color you (mA raJjayantu) like a crystal.

sphaTikam amananam yathA vizanti prakaTatayA na ca raJjanA vicitrA | matvA anta: tvam an.Adyantam bhAvayA AtmAnam AtmanA cetasi pratibimbanti

ye bhAvA: tava rAghava raJjayantu anya.saktatvAn

mA.do.not. te tvAm sphaTikam yathA

*m.63 Think of that beginningless and endless infinite in the self and by the self. This O Rāghava, will be reflected in your heart and pleases you.

*vlm.63. Mind in thyself the Being that is without beginning or end, and meditate on the Spirit in Spirit. Do not let the reflexions of thy mind, imbue their tinge in the pure crystal of thy soul.

*sv. Therefore, Rama, abandon the notions of 'I' and 'this' and remain established in the truth.

*VA. matva? Meditate on beginningless and endless inside you, being

self by itself.

these appearances reflected in your mind, raghava???, dont get

attached to them, these are not you, you are like pure crystal.

*AS: Make your mind firm by thinking that the only reality is what is indistinct from the Brahman.

स्फटिकम् अमननम् यथा विशन्ति

sphaTikam a.mananam yathA vizanti

प्रकटतया न च रञ्जना विचित्रा ।

prakaTatayA na ca raJjanA vicitrA |

इह हि विमननम् तथा विशन्तु

iha hi vimananam tathA vizantu

प्रकटतया भुवण.एषणा भवन्तम् ॥४।२१।६४॥

prakaTatayA bhuvaNa.eSaNA bhavantam ||4|21|64||

sphaTikam a.mananam yathA vizanti /

prakaTatayA na ca raJjanA vicitrA |

iha hi vimananam tathA vizantu \

prakaTatayA bhuvaNa.eSaNA bhavantam

crystalline thoughtlessness

sphaTikam a.mananam

they entering

yathA vizanti

prakaTatayA na ca raJjanA vicitrA

iha hi vimananam

tathA vizantu . thus let thementer

prakaTatayA bhuvaNa.ISaNA bhavantam – .

*m.64 A crystal manifests all those colourful things that enter it without any thinking. You also manifest without any wish or desire all that enter from this world into you without any thinking.

*vlm.64. Be on thy guard, as never to allow the reflexions of your mind, to taint the clear crystal of thy soul; but remain unmindful of the visibles, and regardless of all worldly desires; (which are causes of misery and repeated births and deaths).

*sv. Therefore, Rama, abandon the notions of 'I' and 'this' and remain established in the truth.

prakaTatayA bhuvanaiSaNA bhavantam | 64

*VA. as cristals allows reflections of various things without attachment and thinking, so you now allow beings and desires to manifest without attachment and thinking.

*AS: As reflections enter a crystal which has no mind and they do not create an explicit coloring of the crystal (meaning there is no stable change of color)
may the different worldly desires enter you without interaction of your mind (vimananam ) ( and thus not cause you to lose your clarity!)

*moT. nanu katham raJjanAbhAva: deham tAvat zakya ity | atra sargAntazlokena kathayati vimananam mananAkhyamanodharmarahitam | yathA nirmalam sphaTikam vicitrA: raJjanA vizanti | tathA mananAparaparyAyAnusandhAnarAhityena zuddham bhavantam api padArthasaGkalpanArUpA: raJjanA vizantv iti piNDArtha: | lepAkAriNI raJjanA yady AyAti tadA na kAcid dhAnir iti bhAva: | iti zivam | MoT 4,21.64 ||4|21| sphaTikam apamalam ... prakaTatayA navaraJjanA vicitrA: ...

#sphATika: स्फटिक sphATika: स्फाटिक . crystal, quartz. —jd . sphaTika=anta:samniveza: y3067.035 .

oॐm

Group Page

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

Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0

चित् संवित्त्या.उच्यते जीव:

cit samvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

samkalpAt sa* mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahamkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM4022 SEEING WHO SEES 1.NV25.26 .z42

https://www.dropbox.com/s/8w371s7oqezgric/fm4022%201.nv25.26%20Seeing%20who%20Sees%20.z42.docx?dl=0
FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

+++

FM.4.21 UNANSWERED QUESTION 1.NV23.24

सर्ग ४.२१

sarga 4.21

राम उवाच ।

rAma* uvAca |

सर्ग ४.२१

राम उवाच ।

rAma uvAca |

भगवन् सर्व.धर्म.ज्ञ संशयः यः महान् अयम् ।

bhagavan sarva.dharma.jJa samzaya: ya: mahAn ayam |

हृदि व्यावर्तते लोलः कल्लोल इव सागरे ॥४।२१।१॥

hRdi vyAvartate lola: kallola* iva sAgare ||4|21|1||

दिक्.काल.आदि.अन्.अवच्छिन्ने तते नित्ये निरामये ।

dik.kAlAdi.an.avacchinne tate nitye nirAmaye |

म्लाना संवित् मनःनाम्नी कुतः का इयम् उपस्थिता ॥४।२१।२॥

mlAnA samvit mana:nAmnI kuta: kA iyam upasthitA ||4|21|2||

यस्माद् अन्यत् न नाम अस्ति न भूतम् न भविष्यति ।

yasmAt anyat na nAma asti na bhUtam na bhaviSyati |

कुतः कीद्र्क् कथम् तत्र कलङ्कः तस्य विद्यते ॥४।२१।३॥

kuta: kIdrk katham tatra kalaGka: tasya vidyate ||4|21|3||

वसिष्ठ उवाच ।

vasiSTha uvAca |

साधु राम त्वया प्रोक्तम् जाता ते मोक्ष.भागिनी ।

sAdhu rAma tvayA proktam jAtA te mokSa.bhAginI |

मतिः उत्तम.निष्यन्दा नन्दनस्य इव मञ्जरी ॥४।२१।४॥

mati: uttama.niSyandA nandanasyeva maJjarI ||4|21|4||

पूर्व.अपर.विचार.अर्थ.तत्.परा इयम् मतिः तव ।

pUrva.apara.vicAra.artha.tat.parA iyam mati: tava |

सम्.प्राप्स्यसि पदम् प्रोच्चैः यत् प्राप्तम् शंकर.आदिभिः ॥४।२१।५॥

sam.prApsyasi padam proccai: yat prAptam zamkarAdibhi: ||4|21|5||

प्रश्नस्य अस्य तु हे राम न कालः तव सम्.प्रति ।

praznasya asya tu he rAma na kAla: tava sam.prati |

सिद्धान्तः कथ्यते यत्र तत्र अयम् प्रश्न उच्यते ॥४।२१।६॥

siddhAnta: kathyate yatra tatra ayam prazna* ucyate ||4|21|6||

सिद्धान्त.काले भवता प्रष्टvyo 'हम् इदम् परम् ।

siddhAnta.kAle bhavatA praSTavya: aham idam param |

कर.आमलक.वत् तेन सिद्धान्तः ते भविष्यति ॥४।२१।७॥

karAmalaka.vat tena siddhAnta: te bhaviSyati ||4|21|7||

सिद्धान्त.काले प्रश्न.उक्तिः एषा तव विराजते ।

siddhAnta.kAle praznokti: eSA tava virAjate |

प्रावृषि इव हि केका.उक्तिः युक्ता शरदि हंस.गीः ॥४।२१।८॥

prAvRSi iva hi kekA.ukti: yuktA zaradi hamsa.gI: ||4|21|8||

सहजः नीलिमा व्योम्नि शोभते प्रावृषः क्षये ।

sahajarnIlimA vyomni zobhate prAvRSa: kSaye |

प्रावृषि त्वतनु.उदग्र.पयोद.पटल.उत्थितः ॥४।२१।९॥

prAvRSi tvatanu.udagra.payoda.paTalotthita: ||4|21|9||

अयम् प्रकृत आरब्धः मnoनिर्णय उत्तमः ।

ayam prakRta* Arabdha: mana:nirNaya* uttama: |

यद्वशात् जनताजन्म तत् आकर्णय सुव्रत ॥४।२१।१०॥

yadvazAt janatAjanma tat AkarNaya suvrata ||4|21|10||

एवम् प्रकृति.रूपा.इयम् मnoमनन=धर्मिणी ।

evam prakRti.rUpA.iyam mana:manana=dharmiNI |

कर्म इति राम निर्णीतम् सर्वैः इव मुमुक्षुभिः ॥४।२१।११॥

karma iti rAma nirNItam sarvai: iva mumukSubhi: ||4|21|11||

शृणु दर्शन.भेदेन तn.नाम=अभिमत.आकृतिम् ।

zRNu darzana.bhedena tat.nAma=abhimata.AkRtim |

वाग्मिनाम् वदताम् यातम् चित्राभिः शास्त्र.दृष्तिभिः ॥४।२१।१२॥

vAgminAm vadatAm yAtam citrAbhi: zAstra.dRStibhi: ||4|21|12||

यम् यम् भावम् उपादत्ते मno मनन.चञ्चलम् ।

yam yam bhAvam upAdatte mana: manana.caJcalam |

तत्ताम् एति घन.आमोदम् अन्तस्थः पवनः यथा ॥४।२१।१३॥

tattAm eti ghana.Amodam antastha: pavana: yathA ||4|21|13||

ततः तम् एव निर्णीय तम् एव च विकल्पयन् ।

tata: tam eva nirNIya tam eva ca vikalpayan |

अन्तःस्थया रञ्जनया रञ्जयन् स्वाम् अहम्कृतिम् ॥४।२१।१४॥

anta:sthayA raJjanayA raJjayan svAm ahamkRtim ||4|21|14||

तत् निश्चयम् उपादाय तत्र एव रसम् ऋच्छति ।

tat nizcayam upAdAya tatra eva rasam Rcchati |

यत् मयत्वम् शरीरे तु ततः बुद्धि.इन्द्रियेषु च ॥४।२१।१५॥

yat mayatvam zarIre tu tata: buddhi.indriyeSu ca ||4|21|15||

यन्.मयम् हि मno राम देहः तत्.अनु तत्.वशः ।

yat.mayam hi mana: rAma deha: tat.anu tat.vaza: |

तत्ताम् आयाति गन्ध.अन्तः पवनः गन्धताम् इव ॥४।२१।१६॥

tattAm AyAti gandha.anta: pavana: gandhatAm iva ||4|21|16||

बुद्धि.इन्द्रियेषु वल्गत्सु कर्म.इन्द्रिय.गणः ततः ।

buddhi.indriyeSu valgatsu karmendriya.gaNa: tata: |

स्फुरति स्वत एव ऊर्वी रjoलोल इव अनिले ॥४।२१।१७॥

sphurati svata* eva UrvI raja:lola* iva anile ||4|21|17||

कर्म.इन्द्रिय.गणे क्षुब्धे स्व.शक्तिम् प्रणयty अलम् ।

karmendriya.gaNe kSubdhe sva.zaktim praNayati alam |

कर्म निष्पद्यते स्फारम् पांसु.जालम् इव अनिले ॥४।२१।१८॥

karma niSpadyate sphAram pAMsu.jAlam iva anile ||4|21|18||

एवम् हि मनसः कर्म कर्म.बीजम् मनः स्मृतम् ।

evam hi manasa: karma karma.bIjam mana: smRtam |

अ.भिन्ना एव तयोः सत्ता यथा कुसुम.गन्धयोः ॥४।२१।१९॥

a.bhinnaiva tayo: sattA yathA kusuma.gandhayo: ||4|21|19||

यादृशम् भावम् आदत्ते दृढ.अभ्यास.वशात् मनः ।

yAdRzam bhAvam Adatte dRDha.abhyAsa.vazAt mana: |

तथा स्पन्द.आख्य.कर्म.आख्य.प्रथा.शाखाम् विमुञ्चति ॥४।२१।२०॥

tathA spandAkhya.karmAkhya.prathA.zAkhAm vimuJcati ||4|21|20||

तथा क्रियाम् तत् फलताम् निष्पादयति च आदरात् ।

tathA kriyAm tat phalatAm niSpAdayati ca AdarAt |

ततः तम् एव च आस्वादम् अनुभूय आशु बध्यते ॥४।२१।२१॥

tata: tam eva ca AsvAdam anubhUya Azu badhyate ||4|21|21||

यम्.यम् भावम् उपादत्ते तम् तम् वstv इति विन्दति ।

yam.yam bhAvam upAdatte tam tam vastu iti vindati |

तत्.तत् श्रेyo 'न्यत् न अस्ति इति निश्चyo 'स्य च जायते ॥४।२१।२२॥

tat.tat zreya: anyat na asti iti nizcaya: asya ca jAyate ||4|21|22||

धर्म.अर्थ.काम.मोक्ष=आर्थम् प्रयतन्ते सदा एव हि ।

dharma.artha.kAma.mokSa=Artham prayatante sadaiva hi |

मनांसि दृढ.भिन्नानि प्रतिपत्त्या स्वया एव च ॥४।२१।२३॥

manAMsi dRDha.bhinnAni pratipattyA svayaiva ca ||4|21|23||

मनः वै कापिलानाम् तु प्रतिपत्ति.निज.अमलम् ।

mana: vai kApilAnAm tu pratipatti.nija.amalam |

उररी.कृत्य निर्णीय कल्पिताः शास्त्र.दृष्टयः ॥४।२१।२४॥

urarI.kRtya nirNIya kalpitA: zAstra.dRSTaya: ||4|21|24||

मोक्षे तु न अन्यथा प्राptir इति भावित.चेतसः ।

mokSe tu na anyathA prApti: iti bhAvita.cetasa: |

स्वाम् दृष्टिम् प्रतिबिम्बन्ति स्थिताः स्व.नियम.भ्रमैः ॥४।२१।२५॥

svAm dRSTim pratibimbanti sthitA: sva.niyama.bhramai: ||4|21|25||

वेदान्त.वादिno बुद्ध्या ब्रह्म.उदम् इति रूढया ।

vedAnta.vAdina: buddhyA brahma.udam iti rUDhayA |

मुक्तिः शम.दम.उपेता निर्णीय परिकल्पिता ॥४।२१।२६॥

mukti: zama.dama.upetA nirNIya parikalpitA ||4|21|26||

मुक्तौ तु न अन्यथा प्राptir इति भावित.चेतसः ।

muktau tu na anyathA prApti: iti bhAvita.cetasa: |

स्वाम् दृष्टिम् प्र.विवृण्वन्ति svair एव नियम.भ्रमैः ॥४।२१।२७॥

svAm dRSTim pra.vivRNvanti svai: eva niyama.bhramai: ||4|21|27||

विज्ञान.वादिno बुद्ध्या स्फुरत्.स्वभ्रम.रूपया ।

vijJAna.vAdina: buddhyA sphurat.svabhrama.rUpayA |

मुक्तिः शम.दम.उपेता निर्णीय.परिकल्पिता ॥४।२१।२८॥

mukti: zama.dama.upetA nirNIya.parikalpitA ||4|21|28||

मुक्तौ तु न अन्यथा प्राptir इति भावित.चेतसः ।

muktau tu na anyathA prApti: iti bhAvita.cetasa: |

स्वाम् दृष्टिम् प्र.विवृण्वन्ति svair एव नियम.भ्रमैः ॥४।२१।२९॥

svAm dRSTim pra.vivRNvanti svai: eva niyama.bhramai: ||4|21|29||

आर्हता.आदिभिः अnyaiz च स्वया अभिमतया इच्छया ।

ArhatA.Adibhi: anyai: ca svayA abhimatayA icchayA |

चिtrAz चित्र.समाचारैः कल्पिताः शास्त्र.दृष्टयः ॥४।२१।३०॥

citrA: citra.samAcArai: kalpitA: zAstra.dRSTaya: ||4|21|30||

निर्.निमित्त.उत्थ.सौम्य.अम्बु.बुद्बुद.ओghair इव उत्थितैः ।

nir.nimitta.uttha.saumya.ambu.budbuda.oghai: iva utthitai: |

स्व.निश्चितैः इति प्रौढा नाना.आकारा हि रीतयः ॥४।२१।३१॥

sva.nizcitai: iti prauDhA nAnA.AkArA* hi rItaya: ||4|21|31||

सर्वासाम् एव च एतासाम् रीतीनाम् एवम् आकारः ।

sarvAsAm eva ca etAsAm rItInAm evam AkAra: |

मno राम महाबाहो मणीनाम् इव सागरः ॥४।२१।३२॥

mana: rAma mahAbAho maNInAm iva sAgara: ||4|21|32||

न निम्न.इक्षू कटु.स्वादू शीत.उष्णौ न इन्दु.पावकौ ।

na nimna.ikSU kaTu.svAdU zIta.uSNau na indu.pAvakau |

यत् यथा परम.अभ्यस्तम् उपलब्धम् तथा एव तत् ॥४।२१।३३॥

yat yathA parama.abhyastam upalabdham tathA iva tat ||4|21|33||

यः त्व् अकृत्रिम.आनन्दः तद् अर्थम् प्रयतैः नरैः ।

ya: tu akRtrima.Ananda: tat artham prayatairnarai: |

मनः तन्.मयताम् नेयम् येन असौ सम्.अवाप्यते ॥४।२१।३४॥

mana: tat.mayatAm neyam yena asau sam.avApyate ||4|21|34||

दृश्यम् सम्.परिडिभ्यम् स्वम् गुच्छम् परिहरन् मनः ।

dRzyam sam.pariDibhyam svam guccham pariharan mana: |

तj.जाभ्याम् सुख.दुःखाभ्याम् न अवश्यम् परिकृष्यते ॥४।२१।३५॥

tat.jAbhyAm sukha.du:khAbhyAm na avazyam parikRSyate ||4|21|35||

अ.पवित्रम् अ.सत्.रूपम् मोहनम् भय.कारणम् ।

a.pavitram a.sat rUpam mohanam bhaya.kAraNam |

दृश्यम् आभासम् आभोगि बन्धम् आभावय अनघ ॥४।२१।३६॥

dRzyam AbhAsam Abhogi bandham AbhAvaya anagha ||4|21|36||

माया एषा सा हि अविद्या एषा भावना एषा भयावहा ।

mAyaiSA sA hi avidyaiSA bhAvanaiSA bhayAvahA |

संविदः तन्.मयत्वम् यत् तत् कर्म इति विदुः बुधाः ॥४।२१।३७॥

samvida: tat.mayatvam yat tat karma iti vidu: budhA: ||4|21|37||

दृष्ट्वा दृश्य.एकतानत्वम् विद्धि त्वम् मोहनम् मनः ।

dRSTvA dRzya.ekatAnatvam viddhi tvam mohanam mana: |

प्रमार्जया एव तत् मिथ्या महा.मलिन.कर्दमम् ॥४।२१।३८॥

pramArjayaiva tat mithyA mahA.malina.kardamam ||4|21|38||

दृश्य.तन्.मयता या एषा स्वभाव.स्था अनुभूयते ।

dRzya.tat.mayatA yaiSA svabhAva.sthA anubhUyate |

संसार.मदिरा सा इयम् अ.विद्या.इति उच्यते बुधैः ॥४।२१।३९॥

saMsAra.madirA sA iyam a.vidyA iti ucyate budhai: ||4|21|39||

अनया उपहतः लोकः कल्याणम् न अधिगच्छति ।

anayA upahata: loka: kalyANam na adhigacchati |

भास्वरम् तपन.आलोकम् पटल.अन्ध.ईक्षणः यथा ॥४।२१।४०॥

bhAsvaram tapana.Alokam paTala.andha.IkSaNa: yathA ||4|21|40||

स्वयम् उत्पद्यते सा च संकल्पाद् व्योम.वृक्षवत् ।

svayam utpadyate sA ca samkalpAt vyoma.vRkSavat |

अ.संकल्पन.मात्रेण भावनायाम् महामते ॥४।२१।४१॥

a.samkalpana.mAtreNa bhAvanAyAm mahAmate ||4|21|41||

क्षीणायाम् स्वरसाद् एव विमर्शेन विलासिना ।

kSINAyAm svarasAt eva vimarzena vilAsinA |

असंसङ्गः पदार्थेषु सर्वेषु स्थिरताम् गतः ॥४।२१।४२॥

asaMsaGga: padArtheSu sarveSu sthiratAm gata: ||4|21|42||

सत्य.दृष्टौ प्रपन्नायाम् असत्ये क्षयम् आगते ।

satya.dRSTau prapannAyAm asatye kSayam Agate |

निर्विकल्प.चिद् अच्छ.आत्मा स आत्मा सम्.अवाप्यते ॥४।२१।४३॥

nirvikalpa.cit acchAtmA sa* AtmA sam.avApyate ||4|21|43||

न सत्ता यस्य न असत्ता न सुखम् न अपि दुःखिता ।

na sattA yasya na asattA na sukham na api du:khitA |

केवलम् केवली.भावो यस्य अन्तर् उपलभ्यते ॥४।२१।४४॥

kevalam kevalI.bhAva: yasya antar upalabhyate ||4|21|44||

अभव्यया भावनया न चित्त.इन्द्रिय.दृष्टिभिः ।

abhavyayA bhAvanayA na citta.indriya.dRSTibhi: |

आत्मनो ऽनन्य.भूताभिः अपि यः परिवर्तितः ॥४।२१।४५॥

Atmana: ananya.bhUtAbhi: api ya: parivartita: ||4|21|45||

वासनाभिः अनन्ताभिः व्योम इव घन.राजिभिः ।

vAsanAbhi: anantAbhi: vyoma iva ghana.rAjibhi: |

संदिग्धायाम् यथा रज्ज्वाम् सर्प.तत्त्वम् तथा एव हि ॥४।२१।४६॥

saMdigdhAyAm yathA rajjvAm sarpa.tattvam tathA iva hi ||4|21|46||

चिद्.आकाश.आत्मना बन्धस् त्व् अ.बद्धेन एव कल्पितः ।

cit.AkAza.AtmanA bandha: tu a.baddhena eva kalpita: |

कल्पितम् कल्पितम् वस्तु प्रति.कल्पनया अन्यथा ॥४।२१।४७॥

kalpitam kalpitam vastu prati.kalpanayA anyathA ||4|21|47||

तदेव अन्यत्वम् आदत्ते खम् अहोरात्रयोर् इव ।

tadeva anyatvam Adatte kham ahorAtrayo: iva |

यद् अ.तुच्छम् अन्.आयासम् अन्.उपाधि गत.भ्रमम् ॥४।२१।४८॥

yat a.tuccham an.AyAsam an.upAdhi gata.bhramam ||4|21|48||

तत् तत्.कल्पनया अतीतम् तत्.सुखाय एव कल्पते ।

tat tat.kalpanayA atItam tat.sukhAya eva kalpate |

शून्य एव कुसूले तु सिंहः अस्ति इति भयम् यथा ॥४।२१।४९॥

zUnya* eva kusUle tu siMho'sti iti bhayam yathA ||4|21|49||

"शून्य एव शरीरे ऽन्तर् बद्धः अस्मि इति भयम् तथा ।

"zUnya* eva zarIre antar baddho'smi iti bhayam tathA |

शून्य एव कु.सूले तु प्रेक्ष्य सिंहः न लभ्यते ॥४।२१।५०॥

zUnya* eva ku.sUle tu prekSya siMha: na labhyate ||4|21|50||

तथा संसार.बन्ध.अर्हः प्रेक्षितः असौ न लभ्यते ।

tathA saMsAra.bandha.arha: prekSito'sau na labhyate |

इदम् जगद् अयम् च अहम् इति सम्भ्रान्तम् उत्थितम् ॥४।२१।५१॥

idam jagat ayam ca aham iti sambhrAntam utthitam ||4|21|51||

बालानाम् मध्यमे काले छाया वैतालिकी यथा ।

bAlAnAm madhyame kAle chAyA vaitAlikI yathA |

कल्पनावशतः जन्तोः भाव.अभाव.शुभ.अशुभाः ॥४।२१।५२॥

kalpanAvazata: janto: bhAva.abhAva.zubha.azubhA: ||4|21|52||

क्षणाद् अ.सत्ताम् आयान्ति तत्ताम् अपि पुनः क्षणात् ।

kSaNAt a.sattAm AyAnti tattAm api puna: kSaNAt |

माता एव गृहणी.भाव.गृहीता कण्ठ.लम्बिनी ॥४।२१।५३॥

mAtaiva gRhaNI.bhAva.gRhItA kaNTha.lambinI ||4|21|53||

करोति गृहिणी.कार्यम् सुरता आनन्द.दा सती ।

karoti gRhiNI.kAryam suratA Ananda.dA satI |

कान्ता एव मातृ.भावेन गृहीता कण्ठ.लम्बिनी ॥४।२१।५४॥

kAntaiva mAtR.bhAvena gRhItA kaNTha.lambinI ||4|21|54||

नूनम् विस्मारयति एव मन्मथम् मातृ.भावनात् ।

nUnam vismArayati eva manmatham mAtR.bhAvanAt |

भाव.अनुसारि.फलदम् पदार्थ.ओघम् अवेक्ष्य च ॥४।२१।५५॥

bhAva.anusAri.phaladam padArtha.ogham avekSya ca ||4|21|55||

न ज्ञेन इह पदार्थेषु रूपम् एकम् उदीर्यते ।

na jJeneha padArtheSu rUpam ekam udIryate |

दृढ.भावनया चेतः यत् यथा भावयty अलम् ॥४।२१।५६॥

dRDha.bhAvanayA ceta: yat yathA bhAvayati alam ||4|21|56||

तत् तत्.फलम् तदाकारम् तावत्.कालम् प्रपश्यति ।

tat tat phalam tat AkAram tAvat.kAlam prapazyati |

न तद् अस्ति न यत् सत्यम् न तद् अस्ति न यत् मृषा ॥४।२१।५७॥

na tat asti na yat satyam na tat asti na yat mRSA ||4|21|57||

यत् यथा येन निर्णीतम् तत् तथा तेन लक्ष्यते ।

yat yathA yena nirNItam tat tathA tena lakSyate |

भावित.आकाश.मातङ्गम् व्योम.हस्तितया मनः ॥४।२१।५८॥

bhAvita.AkAza.mAtaGgam vyoma.hastitayA mana: ||4|21|58||

व्योम.कानन.मातङ्गीम् व्योम.स्थाम् अनु.धावति ।

vyoma.kAnana.mAtaGgIm vyoma.sthAm anu.dhAvati |

तस्मात् संकल्पम् एव त्वम् सर्व.भाव.मय.आत्मकम् ॥४।२१।५९॥

tasmAt samkalpam eva tvam sarva.bhAva.maya.Atmakam ||4|21|59||

त्यज राम सुषुप्त.स्थः स्वात्मना एव भव.आत्मनः ।

tyaja rAma suSupta.stha: svAtmanaiva bhavAtmana: |

मणिः हि प्रति.बिम्बानाम् प्रतिषेध.क्रियाम् प्रति ॥४।२१।६०॥

maNi: hi prati.bimbAnAm pratiSedha.kriyAm prati ||4|21|60||

न शक्तः जड.भावेन न.तु राम भव.आदृशः ।

na zakta: jaDa.bhAvena na.tu rAma bhavAdRza: |

यदात्मनि जगत् राम तव इह प्रतिबिम्बति ॥४।२१।६१॥

yadAtmani jagat rAma tava iha pratibimbati ||4|21|61||

तद् अवstv इति निर्णीय मा तेन आगच्छ रञ्जनम् ।

tat avastu iti nirNIya mA tenAgaccha raJjanam |

तदेव सत्यम् इति वा अपि अ.भिन्नम् परमात्मनः ॥४।२१।६२॥

tadeva satyam iti vA api a.bhinnam paramAtmana: ||4|21|62||

मत्वा अन्तः त्वम् अन्.आद्यन्तम् भावया आत्मानम् आत्मना ।

matvA anta: tvam an.Adyantam bhAvayA AtmAnam AtmanA |

चेतसि प्रतिबिम्बन्ति ये भावाः तव राघव ।

cetasi pratibimbanti ye bhAvA: tava rAghava |

रञ्जयन्तु अन्य.सक्तत्वान् मा ते त्वाम् स्फटिकम् यथा ॥४।२१।६३॥

raJjayantu anya.saktatvAn mA te tvAm sphaTikam yathA ||4|21|63||

स्फटिकम् अ.मननम् यथा विशन्ति

sphaTikam a.mananam yathA vizanti

प्रकटतया न च रञ्जना विचित्रा ।

prakaTatayA na ca raJjanA vicitrA |

इह हि विमननम् तथा विशन्तु

iha hi vimananam tathA vizantu

प्रकटतया भुवण.एषणा भवन्तम् ॥४।२१।६४॥

prakaTatayA bhuvaNa.eSaNA bhavantam ||4|21|64||

॥

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To post to this group, send email to yoga-va...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/5d0e183d-e83a-4321-b591-0c0f9be38709%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Reply all

Reply to author

Forward

0 new messages