fm5093 2.je25-28 FIRST FINALE .z101

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Jun 28, 2017, 8:58:49 PM6/28/17
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fm5093 2.je25-28 FIRST FINALE .z101

https://www.dropbox.com/s/fqwwc74uaf7986k/fm5093%202.je25-28%20FIRST%20FINALE%20.z101.docx?dl=0

 

 

 

 

 

 

Om

 

 

 

 

 

 

 

 

 

FIRST FINALE

 

 

vasiShTha said—

Ø

मनागपि विचारेण चेतस​: स्वस्य निग्रह​:

manAk_ api vicAreNa cetasa: svasya nigraha: |

मनागपि kRतो येन तेनाप्तं जन्मन​: फलम् ॥१॥

manAk_ api kRta:_ yena tena_ Aptam janmana: phalam ||5|93|1||

.

with even a little Enquiry

there is control of your own chetas.Affectivity

with even a little activity

there is gotten the fruit of birth

.

~m.1 O Rama, if a person can restrain his mind even a little by even a little inquiry, he will get the fruit of his birth.

~vlm.1 Vasishtha continued:—Ráma! He who is possessed of little reason, and tries to subdue his mind as well as he can; succeeds to reap the fruit (object) of his life (salvation).

 

विचार-काणिका या एषा हृदि स्फुरति पेलवा एषा एव अभ्यास-योगेन प्रयाति शत-शाखताम् ॥२॥

vicAra-kANikA yA eSA hRdi sphurati pelavA | eSA eva abhyAsa-yogena prayAti zata-zAkhatAm ||02||

vicAra-kANikA yA What has Enquiry for its seed is

eSA hRdi sphurati pelavA this heart-springing shoot.

eSA eva abhyAsa-yogena certainly by Yoga Practice

prayAti zata-zAkhatAm it projects into a hundred branches.

~vlm.2. The small particle of reason that is implanted in the mind, becomes by culture a big tree in time, projecting into a hundred branches in all departments of knowledge.

~sv.1-2 VASISTHA continued: If one has achieved even a little bit of control over the mind by self-enquiry, such a person has attained the fruit of his life. For that self-enquiry will expand in his heart.

~m.2-3 Even if an iota of inquiry springs up in the heart of a person, by practice, it will spread its branches wide and far. Fish and birds take refuge in a full and grand lake. Similarly pure qualities take refuge in a person of mature inquiry and detachment.

> vicAra-kalpa-vRkSasya kaNikA aGkura:

#kaNa-: a grain, single seed • a particle (of dust) • flake (of snow) • a drop (of water) • a spark (of fire) • the sparkle of a gem • any minute particle, atom (pref. #aNu) • #kaNA –f.- a minute particle, atom, drop • cummin seed • a kind of fly (= #kuIra-makSikA) • #kaNI –f.- #kaNikA • kaNam -n.- a grain, single seed (cf. kaniSTha.) ¶ kANa -adj.- one-eyed, monoculous (#akSNA kANa:, "blind of one eye"); "one-eyed"; ¶ -m.- a crow.

 

किंचित्_प्रौढ-विचारम् तु नरम् वैराग्य-पूर्वकम्

kiMcit_prauDha-vicAram tu naram vairAgya-pUrvakam |

संश्रयन्ति गुणा: शुद्धा: सर: पूर्णम्_इव_अण्डज: ॥३॥

saMzrayanti guNA: zuddhA: sara: pUrNam_iva_aNDaja: ||03||

kiMcit_prauDha-vicAram tu naram x

vairAgya-pUrvakam x

saMzrayanti guNA: zuddhA: x

sara: pUrNam_iva_aNDaja: xx

~m.2-3 Even if an iota of inquiry springs up in the heart of a person, by practice, it will spread its branches wide and far. Fish and birds take refuge in a full and grand lake. Similarly pure qualities take refuge in a person of mature inquiry and detachment.

~vlm.3. A little development of reason, serves to destroy the unruly passions of the human breast, and then fill it with the good and pure virtues; as the roes of a fish fill the tank with fishes. (The seed of reason germinates in all good qualities).

~sv.3 When such enquiry is preceded by dispassion and has attained stability by practice, all the noble qualities resort to it naturally.

~AB. guNA: prAg-ukta-zama-damAdaya: | aNDajA: pakSiNo matsyAz ca ||

Ø

सम्यग्.विचारिणम् प्राज्ञम् यथाभूत-अवलोकिनम्

आसादयन्त्य् अपि स्फारा अविद्या-विभवा भृशम् ॥४॥

सम्यग्.विचारिणम् प्राज्ञम् यथाभूत-अवलोकिनम्

आसादयन्त्य् अपि स्फारा अविद्या-विभवा भृशम् ॥४॥

samyag.vicAriNam prAjJam yathAbhUta-avalokinam |

AsAdayanty api sphArA na avidyA-vibhavA bhRzam ||04||

.

samyag.vicAriNam prAjJam –

yathAbhUta-avalokinam –

AsAdayanti api sphArA na avidyAvibhavA bhRzam

~sv.4-11 Ignorance and its retinue do not bother one who is fully established in self-enquiry and who sees what is, without distortion. When he has found his foothold in the spiritual ground, he is not overcome by the robbers known as sense-pleasures.

~m.4-11 An intelligent and wise man, who can see the reality behind matter and phenomena through integral and holistic perception, will never be attracted by the enormous (seeming) wealth due to ignorance.

~vlm.4. The rational man who becomes wise, by his vast observation of the past and present, is never tempted by the influence of the ignorant, who value their wealth above their knowledge.

~AB. guNA: prAg-ukta-zama-damAdaya: | aNDajA: pakSiNo matsyAz ca ||

Ø

किम् कुर्वन्ति.इह विषमा मानस्यो वृत्तयस् तथा

kim kurvanti_iha viSamA mAnasya:_ vRttayas_ tathA |

आधयो व्याधयो वा.अपि सम्यग्.दर्शन-सन्-मते: ॥५॥

Adhaya:_ vyAdhaya:_ vA_api samyakdarzana-san.mate: ||5||

.

kim kurvanti iha

what can they do here,

viSamA: mAnasya: vRttaya: tathA such mentally distressing activities

Adhaya: vyAdhaya: vA api whether disease or anxiety/neurosis

samyag.darzana-san-mate: of the mind with total vision of what's-So? -5-

~m.5 What can objects, mental movements, and harassments and afflictions do to a man of wisdom?

~vlm.5. Of what good are great possessions and worldly honours to him, and of what evil are the diseases and difficulties onto the man, who looks upon them with an indifferent eye.

~sv.4-11 Ignorance and its retinue do not bother one who is fully established in self-enquiry and who sees what is, without distortion....

Ø

क्व भ्रमत्-पवनापूरास्_तडित्-पटल-पातला:

पुष्करावर्त-जलदा गृहीता बालिमुष्टिभि: ॥६॥

क्व भ्रमत्-पवनापूरास्_तडित्-पटल-पातला:

पुष्करावर्त-जलदा गृहीता बालिमुष्टिभि: ॥६॥

kva bhramat-pavanApUrAs_taDit-paTala-pAtalA: |

puSkarAvarta-jaladA gRhItA bAlimuSTibhi: ||06||

.

kva bhramat-pavanApUrA:

taDit-paTala-pAtalA:

puSkara-Avarta-jaladA: gRhItA bAlimuSTibhi:

~vlm.6. As it is impossible to stop the impetuous hurricane, or to grasp the flashing lightning, or hold the rolling clouds in the hand:—

~m.4-11 ... Can the huge aeonic clouds be held in the fist of a child? Could a lovely lady hold the moon in the sky in a pearl chest fearing that he is competing with her lotus like eyes?

~sv.4-11 Ignorance and its retinue do not bother one who is fully established in self-enquiry and who sees what is, without distortion. When he has found his foothold in the spiritual ground, he is not overcome by the robbers known as sense-pleasures.

Ø

क्व नभो-मध्य-संस्थ-इन्दुर् मुग्धैर् मणि-समुद्गकै:

मुग्धया अङ्गनया बद्धो मुग्ध-इन्दीवर-शङ्कया ॥७॥

क्व नभो-मध्य-संस्थ-इन्दुर् मुग्धैर् मणि-समुद्गकै:

मुग्धया अङ्गनया बद्धो मुग्ध-इन्दीवर-शङ्कया ॥७॥

kva nabho-madhya-saMstha-indur mugdhair maNi-samudgakai: |

mugdhayA aGganayA baddho mugdha-indIvara-zaGkayA ||07||

.

kva

nabhas.madhya-saMstha=indu:

the sky.middle-set=moon

mugdhair maNi-samudgakai:

x

mugdhayA aGganayA baddha:

bound by a pretty girl

mugdha-indIvara-zaGkayA

x

.

#samudgaka - ~ABComm.y5093.7 - samudgakai: sampuTakai: || with wrappers

#indIvara:, #indivara- इन्दी-वर mn. or इन्दी-वार, or इन्दि-वर the blossom of a blue lotus, Nymphaea Stellata and Cyanea MBh.&c; . ~m. a bee Gi1t.

~vlm.7. As it is impossible to put the moon like a brilliant moon-stone, in a box of jewels; and as it is not possible for a belle to wear the crescent of the moon like a moon flower on her forehead.

~m.4-11 ... Can the huge aeonic clouds be held in the fist of a child? Could a lovely lady hold the moon in the sky in a pearl chest fearing that he is competing with her lotus like eyes?

~ABComm.y5093.7 - samudgakai: sampuTakai: ||

Ø

क्व कट-प्रोच्चलद्-भृङ्ग-मण्डल.उत्पल-शेखरा:

kva kaTa-proccalat-bhRGga-maNDala-utpala-zekharA: |

मुग्ध-स्त्री-श्वास-मधुरैर् मशकैर् मथिता गजा: ॥८॥

mugdha-strI-zvAsa-madhurai:_ mazakai:_ mathitA:_ gajA: ||08||

.

kva

where

kaTa-proccalad-bhRGga-maNDala-utpala-zekharA: x

mugdha-strI-zvAsa-madhurair mazakair mathitA: gajA: xx

~m.4-11 ... Could tiny mosquitoes, which are more tender than the breath of a lovely young lady, kill a wild elephant?

~vlm.8. As it is impossible also for the buzzing gnats, to put to flight the infuriate elephant, with the swarm of bees sucking his frontal ichor, and the lotus bushes gracing

Ø

क्व.इभ-मुक्ताफल.उल्लास-लसत्-सन्न--पञ्जरा:

kva_ibha-muktAphala-ullAsa-lasat-sanna-kha-paJjarA: |

सिंहा: समर-संरब्धा हरिणै: प्रविमर्दिता: ॥९॥

siMhA: samara-saMrabdhA_ hariNai: pra.vimarditA: ||09||

.

kva_ibha-muktAphala-ullAsa-lasat-sanna-kha-paJjarA:  

x  

siMhA: samara-saMrabdhA hariNai: pravimarditA:

x

.

~m.4-11 ... Could tiny mosquitoes, which are more tender than the breath of a lovely young lady, kill a wild elephant? Could deer kill a lion?

~vlm.9. As it is impossible too for a herd of timid stags, to with stand in fighting the brave lion! gory with the "frontal pearls of slaughtered elephants in his bloody chase:—

~sv.4-11 Ignorance and its retinue do not bother one who is fully established in self-enquiry and who sees what is, without distortion. When he has found his foothold in the spiritual ground, he is not overcome by the robbers known as sense-pleasures.

kvebhamuktAphalollAsalasatsannakhapaJjarAH |
siMhAH samarasaMrabdhA hariNaiH pravimarditAH || 9
~VA. first part of comparison is not clear
Where can lions garlanded with elephants pearls and decorated nail
scratches/scars on ribs be defeated by deers in a battle?

~AS: The image is that the lions nails are shining due to the pearls of liquid oozing from a rutting elephant.


 

 

I have lost the url for this image. ~ google<snake & frog & snail>

 

क्व विषोल्लासनिर्यासदग्धोन्नतवनद्रुमा:

क्षुधिताजगरा: क्षुब्धैर्निगीर्णा बालदर्दुरै: ॥१०॥

क्व विष-उल्लास-निर्यास-दग्ध-उन्नत-वन-द्रुमा:

क्षुधित-आजगरा: क्षुब्धैः_निगीर्णा: बाल-दर्दुरै: ॥१०॥

kva viSa-ullAsa-niryAsa-dagdha-unnata-vana-drumA: |

kSudhita-AjagarA: kSubdhai:_nigIrNA: bAla-dardurai: ||10||

kva Where are

viSa-ullAsa-niryAsa-dagdha-unnata-vana-drumA: ...

the poison-ullAsa-niryAsa-dagdha-unnata-forest-trees

kSudhita-AjagarA: kSubdhai:_nigIrNA: bAla-dardurai:

#jan #ja #aja #Ajagara-: #AjagarI (fr. aja-gara, "goat-swallower" अज-गर), the boa-constrictor or similar large serpent; (a chapter of the MBh. ).

#dRR #dardura-: – a frog (cf. कूप-) Mn. xii, 64 MBh. R. &c; a flute (cf. जल_mRcch.iii, 18÷19 BhP.i,10,15.

~m.4-11 ... Could small frogs swallow a python which could burn a huge tree by its poisonous droppings from its fangs?

~vlm.10. As it is impossible like wise for a young frog, to devour a huge and hungry snake, which like the poisonous tree, attracts other animals to it by its poison, and then swallows them entire:—

~sv.4-11 Ignorance and its retinue do not bother one who is fully established in self-enquiry and who sees what is, without distortion. When he has found his foothold in the spiritual ground, he is not overcome by the robbers known as sense-pleasures.

Ø

क्व प्राप्त-भूमिको धीरो ज्ञात-ज्ञेयो विवेकवान्

kva prApta-bhUmiko dhIro jJAta-jJeyo vivekavAn |

आक्रान्त: किल विक्रान्तो विषय-इन्द्रिय-दस्युभि: ॥११॥

AkrAnta: kila vikrAnto viSaya-indriya-dasyubhi: ||11||

.

kva prApta-bhUmika: dhIra: jJAta-jJeyo vivekavAn x

AkrAnta: kila vikrAnta: x

viSaya-indriya-dasyubhi: by sense-object=thieves xx

#das #dasyu -m.- enemy of the gods (e.g. #zambara, #zuSNa, #cumuri, #dhuni; all conquered by indra, agni, &c ), impious man, barbarian, robber (called 

#dhanin) RV. AV. &c; any outcast or Hindu who has become so by neglect of the essential rites Mn.

~m.4-11 Could senses at any time vanquish or overwhelm a 'jnani' who has attained many stages in his journey towards the supreme goal?

~vlm.11. So it is impossible for the robbers of outward senses, to overpower upon the man of reason, who is acquainted with the grounds of Knowledge, and knows the knowable Brahma.

~sv.4-11 Ignorance and its retinue do not bother one who is fully established in self-enquiry and who sees what is, without distortion. When he has found his foothold in the spiritual ground, he is not overcome by the robbers known as sense-pleasures.

Ø

विचार-धियमप्रौढम् हरन्ति विषय-अरय:

प्रचण्ड-पवनामृद्वीम् कृत्त-वृन्ताम् लताम्_इव ॥१२॥

विचार-धियमप्रौढम् हरन्ति विषय-अरय:

प्रचण्ड-पवनामृद्वीम् कृत्त-वृन्ताम् लताम्_इव ॥१२॥

vicAra-dhiyamaprauDham haranti viSaya-araya: |

pracaNDa-pavanAmRdvIm kRtta-vRntAm latAm_iva ||12||

.

vicAra-dhiyam_aprauDham x

haranti viSaya-araya: x

pracaNDa-pavanAmRdvIm x

kRtta-vRntAm latAm_iva xx

~sv.12-15 But, sense-pleasures do overcome one who is not so established. He who is not constantly engaged in self-enquiry and is not thus constantly conscious of the self, he alone is considered a dead man.

~vlm.12. But the sensible objects and the organs of sense, destroy the imperfect reason; as the violence of the wind, breaks off the stalks of tender plants.

~m.12-15. Sensuous things overhelm a person who is not skilled or mature in inquiry. It is like a tender creeper being dragged along by strong and furious winds.

Ø

विवेक-लवम् प्रौढम् भङ्क्तुम् शक्ता दुराशया:

na viveka-lavam prauDham bhaGktum zaktA durAzayA: |

कल्प-क्षोभ-महाधीरम् शैलम् मन्दानिना इव ॥१३॥

kalpa-kSobha-mahAdhIram zailam mandAninA iva ||13||

.

na viveka-lavam prauDham

x

bhaGktum

to enjoy are able

zaktA: durAzayA:

x

kalpa-kSobha-mahAdhIram

x

zailam mandAninA iva

like a mountain by

#mandAni - madana in vasanta-mandanI mw +

.

~m.12-15. Mature intelligence and discrimination can never be pulled along by movements of attachment. Meru mountain can not be unsettled even by aeonic winds. The typhoon of worry can root out a creeper that is not well rooted in soil. It can never uproot a great tree.

~vlm.13. Yet the wicked passions and desires, have no power to destroy the perfected understanding; as the lesser gales of minor deluges, are not strong enough to remove the mountain. (The great deluge is the mahakalpanta, and the partial ones are

called the Khanda or yuga-pralayas).

Ø

.गृहीत-महा.पीठम् विचार-कुसुम-द्रुमम्

चिन्तावात्याविधुन्वन्ति _अस्थिर-स्थिति-सुस्थितम् ॥१४॥

.गृहीत-महा.पीठम् विचार-कुसुम-द्रुमम्

चिन्तावात्याविधुन्वन्ति _अस्थिर-स्थिति-सुस्थितम् ॥१४॥

a.gRhIta-mahA.pITham vicAra-kusuma-drumam |

cintAvAtyAvidhunvanti na_asthira-sthiti-susthitam ||14||

.

a.gRhIta-mahA.pITham x

vicAra-kusuma-drumam - the flowery tree of Enquiry +

cintAvAtyAvidhunvanti x

na_asthira-sthiti-susthitam xx

~m.12-15. Mature intelligence and discrimination can never be pulled along by movements of attachment. Meru mountain can not be unsettled even by aeonic winds. The typhoon of worry can root out a creeper that is not well rooted in soil. It can never uproot a great tree.

~vlm.14. Unless the flowery arbor of reason, takes its deep root in the ground of the human mind, it is liable to be shaken at every blast of the conflicting thoughts; because the unstable soul can have no stability; nor the uncertain mind can have any certainty.

Thus, the lion who has attacked and killed a wild elephant...

~VA. well-rooted tree flowering with flowers of vicara, is not shaken by the winds of worries, but non-stably rooted can not stay firm/unshaken.

~AS: The word cintAvAtyAvidhunvanti should be broken up as cintAvAtyA vidhunvanti.
The meaning of the first first word is one NOT having a good foundation.
Thus, the overall meaning is: A tree which is not well rooted (i.e. not having a big base) having flowers of thoughts is shaken by winds of worries; but one which is well established (susthiram) in a a state of careful attention (Asthirasthiti). Thus thoughts with firm conviction are not shaken.

Ø

गच्छतः_तिष्ठत: वा_अपि जाग्रत: स्वपतः_अपि वा

विचारमयम् चेतो यस्य_असौ मृत: उच्यते ॥१५॥

गच्छतः_तिष्ठत: वा_अपि जाग्रत: स्वपतः_अपि वा

विचारमयम् चेतो यस्य_असौ मृत: उच्यते ॥१५॥

gacchata:_tiSThata: vA_api jAgrata: svapata:_api vA |

na vicAramayam ceto yasya_asau mRta: ucyate ||15||

.

whether going or staying,

whether waking or dreaming—

na vicAram_ayam cetas yasya one whose chetas.Affectivity is not made by Enquiry – or ca_ita:

asau mRta: ucyate they call him "Dead".

~vlm.15. He whose mind does not stick to strict reasoning, either when he is sitting or walking, or waking or sleeping; is said to be dead to reason.

~m.12-15. He is dead whose mind is not constantly engaged in understanding the nature of mind even while he is walking, sleeping eating or doing anything.

#maya "zabda-mayam zabdam_ayam" || das.jiva¤gmail.com

Ø

किम्_इदम् स्याज्_जगत्_किम् स्याद्_देहम्_इत्य्_अनिशम् शनै:

विचारय अध्यात्म-दृशा स्वयम् वा सज्जनै: सह ॥१६॥

किम्_इदम् स्याज्_जगत्_किम् स्याद्_देहम्_इत्य्_अनिशम् शनै:

विचारय अध्यात्म-दृशा स्वयम् वा सज्जनै: सह ॥१६॥

kim_idam syAj_jagat_kim syAd_deham_ity_anizam zanai: |

vicAraya adhyAtma-dRzA svayam vA sajjanai: saha ||16||

.

kim_idam syAt - "what would this be?

jagat_kim syAt - what of this world?

deham - this body?"

ity_anizam zanai: - so regularly constantly

vicAraya adhyAtma-dRzA - enquire with the viewpoint of Overself

svayam vA sajjanai: saha – by yourself or in Good Company.

~vlm.16. Therefore think always within yourself, and in the society of good people, about what is all this, what is this world, and what is this body in a spiritual light, (i.e. Spiritually considered, the material universe will disappear from view).

~sv.16-21 Hence, O Rama, carry on this enquiry constantly. This enquiry reveals the truth by dispelling the darkness of ignorance. Knowledge of the truth in its turn drives away all sorrow. ...

~m.16-21 . O Rama, engage yourself in spiritual inquiry into questions like- 'What is this world? What is this body?' Do it along with good people.

Ø

अन्धकार-हरेण.आशु विचारेण परम् पदम्

दृश्यते विमलम् वस्तु प्रदीपेन.इव भास्वता ॥१७॥

andhakAra-hareNa_Azu vicAreNa param padam |

dRzyate vimalam vastu pradIpena_iva bhAsvatA ||17||

.

by ending blindness vichAra.Enquiry soon reveals the perfect state

immaculately clear and real, like a lamp outshone by the sun

.

~vlm.17. Reason displays the darkness of ignorance, and shows the state of the Supreme as clearly, as when the light of the lamp shows everything clearly in the room.

Ø

ज्ञानेन सर्व.दुःखानाम् विनाशे उपजायते

कृत-आलोक-विलासेन तमसाम्_इव भानुना ॥१८॥

ज्ञानेन सर्व.दुःखानाम् विनाशे उपजायते

कृत-आलोक-विलासेन तमसाम्_इव भानुना ॥१८॥

jJAnena sarva.du:khAnAm vinAze upajAyate |

kRta-Aloka-vilAsena tamasAm_iva bhAnunA ||18||

.

jJAnena by jnAna Wisdom

sarva.du:khAnAm for every suffering

vinAze upajAyate when destruction has overcome

kRta-Aloka-vilAsena by the play made by the sight

tamasAm_iva bhAnunA as-for shadows by the light.

~vlm.18. The light of knowledge dispels the gloom of sorrow, as the solar light puts to flight the shadow of night. (Knowledge is the sunlight of the soul).

~sv.16-21 Knowledge of the truth in its turn drives away all sorrow.

~vwv.1657.y5.93.18,24. The destruction of all pains is produced by Knowledge. One possessing Knowledge, in whom the Bliss (of the Self) has risen, does not sink (or perish) anywhere.

Ø

ज्ञाने प्रकटताम् याते ज्ञेयम् व्ययम् उदेत्य्.अलम्

रवाव्.अभ्युदिते भूमाव्.आलोक इव निर्मल: ॥१९॥

ज्ञाने प्रकटताम् याते ज्ञेयम् व्ययम्_उदेत्य्_अलम्

jJAne prakaTatAm yAte jJeyam vyayam udeti_ alam |

रवाव्_अभ्युदिते भूमाव्_आलोक इव निर्मल: ॥१९॥

ravau_ abhyudite bhUmau_ Aloka_ iva nirmala: ||19||

.

jJAne prakaTatAm yAte x

jJeyam vyayam udeti alam |

ravau abhyudite bhUmau

.

Aloka iva nirmala: ||19||

.

~vlm.19. Upon appearance of the light of knowledge, the knowable comes to appear of itself; as the appearance of sunlight in the sky, shows every object on earth below.

~sv.16-21 Along with knowledge arises the experience of it. But when the inner light, kindled by a proper study of the scriptures and enquiry into their truth, illumines both knowledge and the experience of it, their total identity is realised....

~m.16-21 .... Because of the mirthful play of sunlight all darkness vanishes. When knowledge is evident, then truth, the thing to be known, will emerge into perception. ...

jJAne prakaTatAM yAte jJeyaM vyayamudetyalam |
ravAvabhyudite bhUmAvAloka iva nirmala: || 19
~VA. shouldn’t it be jJeyam avyayam-udeti-alam?
When knowledge becomes clear, (direct) knowlege of imperishable
appears, like when sun rises above the earth, it pure light appears

~AS: No! It is saying that when knowledge arises, the things to know (jJeyam) goes to deterioration, just as with the rise of the sun on earth, the vision clears (nirmala: avaloka:) .

Ø

येन शास्त्र-विचारेण ब्रह्म.तत्त्वम् प्रबुद्ध्यते

तद्_भानम्_उच्यते ज्ञेयाद्_अभिन्नम्_इव संस्थितम् ॥२०॥

येन शास्त्र-विचारेण ब्रह्म.तत्त्वम् प्रबुद्ध्यते

तद्_भानम्_उच्यते ज्ञेयाद्_अभिन्नम्_इव संस्थितम् ॥२०॥

yena zAstra-vicAreNa brahma.tattvam prabuddhyate |

tad_bhAnam_ucyate jJeyAd_abhinnam_iva saMsthitam ||20||

.

yena zAstra-vicAreNa - ... by which shAstra-Inquiry

brahma.tattvam prabuddhyate - brahmic Thatness is realized +

tad_bhAnam_ucyate - that is called illumination

jJeyAd_abhinnam_iva saMsthitam ||20||

by which shAstra.inquiry

the brahma.Thatness is awakened.

That is called Illumination,

set as.if non.different from jneya, what is to.be-known.

~jd. bhAna #bhAna comes from the familiar >#bhA. ~vlm. "... the knowledge of Divine [brahmic] Truth [tat.tva.That.ness], the same knowledge [tat] is known as self-same with the knowable Truth itself. ~sv. speaks of "inner light" in his paraphrase. I call it Illumination here, in the sense of Projection.

~m.16-21 ... Jnana is inquiry into scriptures which are same as truth to be known and which reveal the Brahman principle (through their revealing statements). Wise men call the knowledge of Self gained through inquiry as jnana, (tribe) knowledge. That which is to be known, 'the jneya' is embedded in jnana, like sweetness in milk.

~sv.16-21 Along with knowledge arises the experience of it. But when the inner light, kindled by a proper study of the scriptures and enquiry into their truth, illumines both knowledge and the experience of it, their total identity is realised. This inner light itself is regarded as self-knowledge by the holy ones: and the experience of it is an integral part of self-knowledge and non-different from it.

Ø

विचार.उत्थ.आत्म-विज्ञानम् ज्ञानम् अङ्ग विदुर् बुधा:

vicAra-uttha-Atma-vijJAnam jJAnam aGga vidur_ budhA: |

ज्ञेयम् तस्य अन्तरा.इव.अस्ति माधुर्यम् पयसो यथा ॥२१॥

jJeyam tasya_ antarA_ iva_ asti mAdhuryam payasa:_ yathA ||21||

.

vicAra-uttha-Atma-vijJAnam x

jJAnam_aGga vidur_budhA: x

jJeyam tasya_antarA_iva_asti x

mAdhuryam payaso yathA xx

Self.Realizing

arisen from Enquiry

is what the wise call Wisdom.

What can be known

is as.if

within That,

like sweetness in water.

~m.16-21 ... Jnana is inquiry into scriptures which are same as truth to be known and which reveal the Brahman principle (through their revealing statements). Wise men call the knowledge of Self gained through inquiry as jnana, (tribe) knowledge. That which is to be known, 'the jneya' is embedded in jnana, like sweetness in milk.

~vlm.21. Spiritual knowledge is the result of reason, and is reckoned as the only true knowledge by the wise; it includes the knowledge of the knowable soul, as the water contains its sweetness within itself.

~sv.16-21 Along with knowledge arises the experience of it. But when the inner light, kindled by a proper study of the scriptures and enquiry into their truth, illumines both knowledge and the experience of it, their total identity is realised. This inner light itself is regarded as self-knowledge by the holy ones: and the experience of it is an integral part of self-knowledge and non-different from it.

~m.16-21 ... Jnana is inquiry into scriptures which are same as truth to be known and which reveal the Brahman principle (through their revealing statements). Wise men call the knowledge of Self gained through inquiry as jnana, (tribe) knowledge.

~vlm.21. Spiritual knowledge is the result of reason [#vicAra, vichAra Enquiry] and is reckoned as the only true knowledge by the wise; it includes the knowledge of the knowable soul, as the water contains its sweetness within itself.

vicArotthAtmavijJAnaM jJAnamaGga vidurbudhAH |
jJeyaM tasyAntarevAsti mAdhuryaM payaso yathA || 21
~VA. knowledge of Self arising from vicara is known as divided by ignorance.
object knowledge is residing inside the Self, as sweetness in water.

~AS: The meaning is:
Knowledge of self arising out of thoughts is known as (true) knowledge by the wise, my dear (aGga);
what needs to be known (jJeya) resides inside it, just like sweetness inside milk!
The word payas has both meanings water and milk.
There is a standard joke in India that a learned milkman is the one who adulterates milk with water; for he knows Sanskrit!

Ø

सम्यग्.ज्ञान-समालोक: पुमान् ज्ञेय.मय: स्वयम्

samyag.jJAna-samAloka: pumAn jJeya.maya: svayam |

भवत्य्_ आपीत-मैरेय: सदा मद.मयो यथा ॥२२॥

bhavati_ ApIta-maireya: sadA mada.maya:_ yathA ||22||

.

of Unitive.Wisdom

a Same.Light Human is something to.be.known

becoming itself

like

a soft-drinker on hard drink

gone mad

.

* #maireya: a cocktail of surA and Asava: perhaps a mix of beer and liquor.

 

~vlm.22. The man knowing all knowledge, becomes full of knowledge; as the strong dramdrinker turns a tippler himself. (Fullness of spiritual knowledge is compared with "hard drinking" in the mystic poetry of orientals, to denote the inward rapture which is caused by both).

~m.22-24. Persons who are luminous with integral and holistic inquiry are full of that 'jneya' (that which is to be known). One who is drunk fully is always intoxicated.

Ø

समम् स्वरूपम् अमलम् ज्ञेयम् ब्रह्म परम् विदु:

samam svarUpam amalam jJeyam brahma param vidu: |

ज्ञा.भिगम-मात्रेण तत् स्वयम् संप्रसीदति ॥२३॥

jJAna-abhigama-mAtreNa tat svayam sam.prasIdati ||23||

.

samam svarUpam_amalam x

jJeyam brahma param vidu: |

jJAna-abhigama-mAtreNa x

tat_svayam samprasIdati xx

.

~m.22-24. 'Jneya' is Brahman, the Supreme, the Pure and the Equal. This Brahman pours grace itself by the very approach made to know it. A 'jnani' is always in his beatitude.

~vlm.23. They then come to know the knowable, supreme spirit as immaculate as their own souls; and it is only through the knowledge of the supreme spirit, that this rapture imparts its grace to the soul.

Ø

ज्ञानवान् उदित.आनन्दो न क्वचित् परिमज्जति ।

jJAna.vAn uditÁnanda:_ na kvacit parimajjati |

जीवन्मुक्तो गतासङ्ग: सम्राड्.आत्मा.इव तिष्ठति ॥२४॥

jIvan.mukta:_ gata-a.saGga: samrAT.AtmA_iva tiSThati ||24||

.

someone Wisdom.wise

in whom Happiness has arisen

is not absorbed anywhere

Living.Free, gone hir detachment, at rest in the sovereignty of Self

.

~vwv.2310/35-24b. He does not fasten (his mind) on anything. He has a satisfied form and an unattached mind. The person liberated while living, with his attachment gone, lives as if he has the nature of a paramount sovereign.

~vwv.1657.y5.93.18,24. The destruction of all pains is produced by Knowledge. One possessing Knowledge, in whom the Bliss (of the Self) has risen, does not sink (or perish) anywhere.

~m.22-24. He will never attach himself to anything/will hence drown himself in anything (other than jnana). He will be like an emperor without any attachments.

#majj #parimajj #majj #parimajj – to immerse; soak: be absorbed: jJAnavAn_udita-Anando na kvacit_parimajjati ||, the Wisdom.wise in whom Ananda.Happiness has arisen, is not absorbed with anything. y5093.024.

\

ज्ञानवान्_हृद्यशब्देषु वीणा-वंश-रवादिषु

jJAnavAn_hRdya-zabdeSu vINA-vaMza-rava.AdiSu |

कामिन्या: कान्त-गीतेषु संभोग-मलिनेषु

kAminyA: kAnta-gIteSu sambhoga-malineSu ca ||25||

.

the Wisdom.wise

by heartful sounds

the artful sounds of lute and flute

by pretty cries of pretty girls and their naughty delights

...

~m.25-28. A 'jnani' will not be interested even in the soulful tones and tunes coming out of instruments like flute, veena and the voices of amorous and lovely ladies, indulging in romantic activities.

~vlm.25. The sapient man remains indifferent to the sweet sound of songs, and to the music of the lute and flute; he is not humored by the songstresses, and by the allurement of their persons and the enticement of their foul association.

~sv.25-42 Such a sage is not distracted by the diverse experiences he may apparently be subject to, whether they are regarded by others as pleasant or unpleasant.

 

उत्ताण्डव-शिखण्डेषु केकाकलवरेषु

रणित-अम्भोद-खण्डेषु सारस-क्वणितेषु ॥२७॥

uttANDava-zikhaNDeSu kekAkalavareSu ca |

raNita-ambhoda-khaNDeSu sArasa-kvaNiteSu ca ||27||

kvaNita

~vlm.27. He remains unexcited by the loud screams of the peacock, and the joyous shrill of storks at the sight of fragments of darks clouds; and by the rolling and rumbling of the gloomy clouds in humid sky.

~m.25-28 . A 'jnani' will not be interested even in the soulful tones and tunes coming out of instruments like flute, veena and the voices of amorous and lovely ladies, indulging in romantic activities. He will not take interest in the dance of peacocks or cloud-thundering. Moon is not interested in lotuses.

Ø

कर्तरि.आदि.कर.अन्तेषु गम्भीर-मुरजेषु

kartari_ Adi.kara-anteSu gambhIra-murajeSu ca |

तत.अवनद्ध-सुषिर-चित्र-वाद्य-स्वनेषु ॥२८॥

tata-avanaddha-suSira-citra-vAdya-svaneSu ca ||28||

.

kartari_Adi.kara-anteSu  

x

gambhIra-murajeSu ca  

x

tata-avanaddha-suSira-citra-vAdya-svaneSu ca ...

x

.  

#gambhIra

#muraja  

#tata

#avanaddha

#suSira

#citra

#vAdya

#svan – to sound -> #svana -m.- sound, roar +  

~vlm.28. He is not elated by the sound of musical instruments, as that of the jarring cymbal or ringing bell held in the hands; and the deep rebellowing drum beaten by the rod; nor the wind, wired or skinned instruments can act upon his mind.

~m.25-28 . Similarly a jnani is disinterested in sounds and music whether pleasant or unpleasant.

Ø

केषु.चिन्_ निबध्नाति रूक्षेषु मधुरेषु

रणितेषु रतिम् राम पद्मेष्व्_इव निशाकर: ॥२९॥

keSu.cin_na nibadhnAti rUkSeSu madhureSu ca |

raNiteSu ratim rAma padmeSv_iva nizAkara: ||29||

keSucit_na nibadhnAti rUkSeSu madhureSu ca

raNiteSu ratim rAma padmeSv_iva nizAkara:

~vlm.29. He turns his mind to nothing that is sweet or bitter to taste, but delights in his own thoughts; as the moon sheds her light upon the spreading lotus-bud in the lake.

~m.29-39 ... He is disinterested in all eatables and fruits. He will not be interested in the residential places of Yama, Moon, Rudra, Sun, Vayu and such gods. Nor is he interested in the enchanting flaura and fauna on the slopes of hills. He is always with a fulfilled mind, silent and unmoved even by enemies.

 

ज्ञानवान्बालकदलीस्तम्भपल्लवपालिषु

सुरगन्धर्वकन्याङ्गलतानन्दनकेलिषु ॥३०॥

jJAnavAnbAlakadalIstambhapallavapAliSu |

suragandharvakanyAGgalatAnandanakeliSu ||30||

~vlm.30. The wise man is indifferent to the attractions of beauties and celestial nymphs; who are as graceful in their stature and attire, like the young shoot of the plantain tree with its spreading foliage.

~m.29-39. He will not be enticed by the lovely limbs of celestial women who sport in the heavenly play fields. He will not be interested even in those things which are in his possession and control. He is disinterested in all eatables and fruits.

Ø

केषु क्वचिन्न बध्नाति स्वायत्तेष्व्_ अप्य्_ असक्त-धी:

keSu kvacit_ na badhnAti svAyatteSu_ api_ asakta-dhI: |

राम स्पर्श-रतिम् धीरो हंसो मरु-महीष्व्_ इव ॥३१॥

rAma sparza-ratim dhIra:_ haMsa:_ maru-mahISu_ iva ||31||

.

keSu kvacin_na badhnAti x

svAyatteSv_apy_asakta-dhI: x

rAma sparza-ratim dhIro x

haMso maru-mahISv_iva xx

~vlm.31. His mind is attached to nothing that is even his own, but remains indifferent to everything; as a swan exposed to a barren spot. (The world to_athe wise is a barren desert).

~m.29-39. He will not be interested in the residential places of Yama, Moon, Rudra, Sun, Vayu and such gods. Nor is he interested in the enchanting flaura and fauna on the slopes of hills.

Ø

ज्ञानवान्_पिण्ड-खर्जूर-कदम्ब-पनस=आदिषु

मृद्वीकौर्वारुक-अक्षोट-बिम्ब-जम्बीर-जातिषु ॥३२॥

ज्ञानवान्_पिण्ड-खर्जूर-कदम्ब-पनस=आदिषु

मृद्वीकौर्वारुक-अक्षोट-बिम्ब-जम्बीर-जातिषु ॥३२॥

jJAnavAn piNDa-kharjUra-kadamba-panasa=AdiSu |

mRdvIkaurvAruka-akSoTa-bimba-jambIra-jAtiSu ||32||

.

jJAnavAn

someone Wisdom.wise

piNDa-kharjUra-kadamba-panasa=AdiSu  

x

mRdvIkaurvArukAkSoTa-bimba-jambIra-jAtiSu

x

.  

~vlm.32. The wise have no taste in delicious fruits, nor do they hunger after dainty food of any kind. (Here follows the names of some sweet fruits and meats which are left out).

~m.29-39. He will not be interested in the residential places of Yama, Moon, Rudra, Sun, Vayu and such gods. Nor is he interested in the enchanting flaura and fauna on the slopes of hills. He is always with a fulfilled mind, silent and unmoved even by enemies.

 

मदिरामधु-मैरेय-माध्वीकासव-भूमिषु

दधि-क्षीर-घृताम्_इक्षान-वनीतौदन-आदिषु ॥३३॥

madirAmadhu-maireya-mAdhvIkAsava-bhUmiSu |

dadhi-kSIra-ghRtAm_ikSAna-vanItaudana-AdiSu ||33||

~m.29-39. He will not be enticed by the lovely limbs of celestial women who sport in the heavenly play fields. He will not be interested even in those things which are in his possession and control.

~vlm.33. He does not thirst after delicious drinks, as milk, curd, butter, ghee and honey; nor does he like to taste the sweet liquors at all. He is not fond of wines and liquors of any kind, nor of beverages and drinks of any sort, such as milk, curds, butter &c., for his sensual delight. (But he hungers and thirsts for eternal life &c., See the Sermon on the Mount).

 

षड्.रसेषु विचित्रेषु लेह्य-पेय-विलासिषु

फलेष्व्_अन्येषु मूलेषु शाकेष्व्_अप्य्_आमिषेषु ॥३४॥

SaD.raseSu vicitreSu lehya-peya-vilAsiSu |

phaleSv_anyeSu mUleSu zAkeSv_apy_AmiSeSu ca ||34||

~vlm.34. He is not fond of the four kinds of food, which are either chewed or licked or sucked or drunk; nor of the six flavours as sweet, sour, bitter, pungent. &c, to sharpen his appetite. He longs for no sort of vegetable or meat food; (because none of these can give him satiety).

~m.29-39. He is disinterested in all eatables and fruits. He will not be interested in the residential places of Yama, Moon, Rudra, Sun, Vayu and such gods. Nor is he interested in the enchanting flaura and fauna on the slopes of hills. He is always with a fulfilled mind, silent and unmoved even by enemies.

Ø

केषु.चिन्__अनुबध्नाति तृप्त-मूर्तिर्_असक्त-धी:

आस्वादन-रतिर्_विप्र: स्व.शरीर-लवेष्व्_इव ॥३५॥

केषु.चिन्__अनुबध्नाति तृप्त-मूर्तिर्_असक्त-धी:

आस्वादन-रतिर्_विप्र: स्व.शरीर-लवेष्व्_इव ॥३५॥

keSu.cin_na_anubadhnAti tRpta-mUrtir_asakta-dhI: |

AsvAdana-ratir_vipra: sva.zarIra-laveSv_iva ||35||

.

keSu.cin_na_anubadhnAti

he's not attached to anything

tRpta-mUrtir

contented figure

unattached thoughts

asakta-dhI: |

AsvAdana-ratir_vipra: x

sva.zarIra-laveSv_iva

x

.

~vwv.2310a/35-24b. He does not fasten (his mind) on anything. He has a satisfied form and an unattached mind. The person liberated while living, with his attachment gone, lives as if he has the nature of a paramount sovereign.

~vlm.35. Quite content in his countenance, and unattached to every thing in his mind, the wise Vipra does not bind his heart either to the pleasures of taste, or tending to the gracefulness of his person.

Ø

ज्ञानवान् यम-चन्द्र.इन्द्र-रुद्र.अर्क.अनिल-सद्मसु

jJAnavAn yama-candra-indra-rudra-arka-anila-sadmasu |

मेरु-मन्दर-कैलास-साह्य-दर्दुर-सानुषु ॥३६॥

meru-mandara-kailAsa-sAhya-dardura-sAnuSu ||36||

.

somebody Wisdom.wise

yama-candra-indra-rudra-arka-anila-sadmasu

in the Houses of the Deathlord yama,

of Moon,

of rudra the Terrible,

of Sun,

of Wind,

on the peaks

of Mount.meru, the centerpoint,

of Churnstick Mountain,

of shiva's own kailAsa,

-sAhya-dardura-sAnuSu

...

~vlm.36. The sapient is not observant of the adoration paid to Yama, sun, moon, Indra, and Rudras and Marutas (in the Vedas); nor does he observe the sanctity of the Meru, Mandara and Kailasa Mountains, and of the table lands of the Sahya and

Dardura hills: (the early habitations of Indian Aryans).

~m.29-39. ... He will not be interested in the residential places of Yama, Moon, Rudra, Sun, Vayu and such gods. Nor is he interested in the enchanting flaura and fauna on the slopes of hills. He is always with a fulfilled mind, silent and unmoved even by enemies.

Ø

कौशेय-दल=जालेषु चन्द्र.बिम्ब-कल-आदिषु

कल्प-पादप-कुञ्जेषु देह.शोभा-विलासिषु ॥३७॥

कौशेय-दल=जालेषु चन्द्र.बिम्ब-कल-आदिषु

कल्प-पादप-कुञ्जेषु देह.शोभा-विलासिषु ॥३७॥

kauzeya-dala=jAleSu candra.bimba-kala-AdiSu |

kalpa-pAdapa-kuJjeSu deha.zobhA-vilAsiSu ||37||

.

...

kauzeya-dala=jAleSu ... in silk-fragment=nets – torn underwear ???

candra.bimba-kala-AdiSu moon.disc-phases=&c

kalpa.pAdapa-kuJjeSu Kalpa.tree-bower

deha-zobhAvilAsiSu body.beauty-lovers... -37- ##

~vlm.37. He takes no delight in the bright moon-beams, which mantle the earth as with a silken vesture; nor does he like to rove about the groves of the Kalpa arbours, for refreshment of his body and mind.

~m.29-39 ... Nor is he interested in the enchanting flaura and fauna on the slopes of hills. He is always with a fulfilled mind, silent and unmoved even by enemies.

Ø

रत्न-काञ्चन-कुड्येषु मुक्ता.मणि-मयेषु

ratna-kAJcana-kuDyeSu muktA.maNi-mayeSu ca |

निलोत्तम.उर्वशी-रम्भा-मेनक.अङ्ग-लतासु ॥३८॥

nilottama-urvazI-rambhA-menaka-aGga-latAsu ca ||38||

.

ratna-kAJcana-kuDyeSu

within jeweled golden walls

muktA.maNi-mayeSu ca

with pearls & Wishing-stones

and viny girls

nilottamA.BlueHigh

urvashI the Dawn

rambhA-menaka-aGga-latAsu ca -

x.

~vlm.38. He does not resort to houses rich with jewels and gold, and with the splendour of gems and pearls; nor does he dote upon beauties with their fairy forms of celestial nymphs, as an Urvasi, Menaka, Rambhá and a Tilottamá.

~m.29-39 ... He will not be interested in the residential places of Yama, Moon, Rudra, Sun, Vayu and such gods. Nor is he interested in the enchanting flaura and fauna on the slopes of hills. He is always with a fulfilled mind, silent and unmoved even by enemies.

#urvazI – uru + ##az f. (fr. ##R -> #vR -> #uru – wide {but recall #Uru = thigh} and √1. az, to pervade » M. M., Chips, vol. ii, p.99), "widely extending", N. of the dawn (personified as the most beautiful apsara.Nymph in the celestial gardens +

#rambhA

#menaka

Ø

केषुचिद् दर्शनम् श्रीमान् .अभिवाञ्छत्य् असक्त-धी:

keSucit_ darzanam zrImAn na abhivAJchati_ asakta-dhI: |

परिपूर्ण-मना मानी मौनी शत्रुषु अचल: ॥३९॥

paripUrNa-manA mAnI maunI zatruSu ca_ acala: ||39||

.

keSucit x

darzanam zrImAn_na abhivAJchati x

a.sakta-dhI: x

paripUrNa-manA mAnI maunI

x

zatruSu ca acala:

and a still mountain among his foes

.

~vlm.39. His graceful person and unenticed mind, does not pine or pant for whatever is pleasant to sight; but remain about everything with his indifference, and the sense of his satisfaction and the fulness of his mind, and with his stern taciturnity and inflexibility even among his enemies.

~vwv.2311-2312/39,52,53. He has a mind which is quite full (or satisfied). He is silent, highly honored and immovable (or undisturbed) among enemies....

~m.29-39 ... He will not be interested in the residential places of Yama, Moon, Rudra, Sun, Vayu and such gods. Nor is he interested in the enchanting flaura and fauna on the slopes of hills. He is always with a fulfilled mind, silent and unmoved even by enemies.

Ø

ज्ञानवान्_कुन्द-मन्दार-कह्लार-कमल=आदिषु

कुमुद-उत्पल-पुन्नाग-केतकि-अगुरु=जातिषु ॥४०॥

ज्ञानवान्_कुन्द-मन्दार-कह्लार-कमल=आदिषु

कुमुद-उत्पल-पुन्नाग-केतकि-अगुरु=जातिषु ॥४०॥

jJAnavAn_kunda-mandAra-kahlAra-kamala=AdiSu |

kumuda-utpala-punnAga-ketaki-aguru=jAtiSu ||40||

.

jJAnavAn x

kunda-mandAra-kahlAra-kamala=AdiSu x

kumuda-utpala-punnAga-ketaki-aguru=jAtiSu xx

~vlm.40. His cold mind is not attracted by the beauty and fragrance of the fine flowers of lotuses, and lilies and the rose and jasmine (the favourite themes of lyric poets).

~m.40-45. A wise man detests the smell of liquor. A 'jnani' is disinterested in all kinds and species of flowers and trees of wide variety. He never gets interested in aromatics like sandalwood, camphor kasturi etc. He is unmoved by any loud sounds. He is not afraid of any violent noises.

Ø

कदम्ब-चूत-जम्ब्वाम्र-किंशुकाशोक-शाखिषु ।

kadamba-cUta-jambu-Amra-kiMzuka-azoka=zAkhiSu |

जपातिमुक्त-सौवीर-बिम्ब-पाटल-जातिषु ॥४१॥

japa-atimukta-sauvIra-bimba-pATala=jAtiSu ||41||

.

kadamba-cUta-jambu-Amra-kiMzuka-azoka=zAkhiSu

x

japa-atimukta-sauvIra-bimba-pATala=jAtiSu

x

.

~vlm.41. He is not tempted by the relish of the luscious fruits, as apples and mango, jambu &c., nor by the sight of the asoka and Kinsuka flowers.

Ø

चन्दन-अगुरु-कर्पूर-लाक्षा-मृग-मदेषु

काश्मीर-जलवङ्गैलाकङ्कोलतगरादिषु ॥४२॥

candana-aguru-karpUra-lAkSA-mRga-madeSu ca |

kAzmIra-jalavaGgailAkaGkolatagara-AdiSu ||42||

~vlm.42. He is not drawn over by the fragrance of the sweet scenting sandal-wood, agulochum, camphar, and of the clove and curdamum trees.

~AB. ... lAkSA alaktakarasa: ||

 

केषु.चिन्_ निबध्नाति सौगन्ध्य-रतिम्_एक.धी:

सम-बुद्धिर्_अविक्षोभो मद्य-आमोदेष्व्_इव द्विज: ॥४३॥

keSu.cin_na nibadhnAti saugandhya-ratim_eka.dhI: |

sama-buddhir_avikSobho madya-AmodeSv_iva dvija: ||43||

~vlm.43. Preserving an even tenor of his mind, he does not incline his heart to any thing; he holds the perfumes in hatred, as a Brahman holds the wine in abhorrence; and his even mindedness is neither moved by pleasure nor shaken by any fear or pain.

~sv.43-73 He is not attached to anything or anybody; and he has no enmity or hatred in his heart....

~m.40-45 . A wise man detests the smell of liquor. A 'jnani' is disinterested in all kinds and species of flowers and trees of wide variety. He never gets interested in aromatics like sandalwood, camphor kasturi etc. He is unmoved by any loud sounds. He is not afraid of any violent noises.

 

अब्धौ गुड-गुडारावे प्रतिश्रुत्-खस्वने गिरौ

निनादे मृगेन्द्राणाम् क्षुभ्यति मनाग्.अपि॥४४॥

abdhau guDa-guDArAve pratizrut-khasvane girau |

ninAde ca mRgendrANAm na kSubhyati manAg.api||44||

#pratizrut –f.- f. an echo, resonance Ragh. § a promise, assurance Sin6ha7s.

khasvana

~vlm.44. His mind is not agitated by fear, at hearing the hoarse sound of the sounding main, or the tremendous thunder-clap in the sky, or the uproaring clouds on mountain tops; and the roaring lions below, do not intimidate his dauntless soul.

~m.40-45... He is unmoved by any loud sounds. He is not afraid of any violent noises.

~sv.43-73 Nor is he frightened by the roar of an enemy or the roar of a lion in the forest.

Ø

द्विषद्-भेरी-निनादेन पटहारणितेन

dviSad-bherI-ninAdena paTahAraNitena ca |

कटकोदण्ड-घोषेण बिभेति मनाग्_अपि ॥४५॥

kaTakodaNDa-ghoSeNa na bibheti manAg_api ||45||

.

dviSad-bherI-ninAdena x

paTahAraNitena ca |

kaTakodaNDa-ghoSeNa x

na bibheti manAg_api xx

~vlm.45. He is not terrified at the loud trumpet of warfare, nor the deep drum of the battle-field; the clattering arms of the warriors and the cracking cudgels of the combatants, bear no terror to his mind; and the most terrific of all that is terrible, i.e. God, is familiar to his soul. So the Sruti:—"bhayánám bhayam, bhishanam bhishanáná~m. &c.

~m.40-45 .... He is unmoved by any loud sounds. He is not afraid of any violent noises.

 

मत्त-वारण-बृंहासु वेताल-कलनासु

पिशाच-रक्ष:-क्ष्वेदासु मनाग्_अपि ने कम्पते ॥४६॥

matta-vAraNa-bRMhAsu vetAla-kalanAsu ca |

pizAca-rakSa:-kSvedAsu manAg_api ne kampate ||46||

~vlm.46. He does not tremble at the stride of the infuriate elephant, nor at the clamour of Vetála goblins; his heart does not thrill at the hue and cry of Pisácha cannibals, nor at the alarm of Yakshas and Rakshas.

~m.46-49 . He is unmoved by the loud roars of elephants, lions and cries from pisachas and demons. He will remain calm even when he hears thundering sounds, or the rough rumbling sound from saws. He will neither be joyful nor grieving in either garden or cremation grounds.

Ø

अशनि-स्वन-घोषेण नग-स्फोट-रवेण

azani-svana-ghoSeNa naga-sphoTa-raveNa ca |

ऐरावण-निनादेन सम्यग्.ध्यानी कम्पते ॥४७॥

airAvaNa-ninAdena samyag.dhyAnI na kampate ||47||

.

by a terrifying thunderclap

by an elephant's trumpet.blast

even the vibrant noise of airAvaNa

the mount of crafty indra, Lord of the Gods

even then

the Total.Meditator is not shaken

.

~vlm.47. The meditative mind is not moved by the loud thunder clap or the cracking of rocks and mountains; and the clangor of Indra and Airávana, can not stir the Yogi from his intense reverie.

 

वहत्_क्रकच-काषेण सित-असि-दलनेन

शर-अशनि-निपातेन कम्पते स्वरूपत: ॥४८॥

vahat_krakaca-kASeNa sita-asi-dalanena ca |

zara-azani-nipAtena kampate na svarUpata: ||48||

~vlm.48. The rigid sage does not slide from his self-possession, at the harsh noise of the crashing saw and the clanking of the burnished sword striking upon one another. He is not shaken by the twanging of the bow, or the flying and falling of deadly arrows around.

Ø

.आनन्दम् एत्य् उपवने खेदम् उपगच्छति

na_ Anandam eti_ upavane na khedam upagacchati |

खेदम् एति मरुषु .आनन्दम् उपगच्छति ॥४९॥

na khedam eti maruSu na_ Anandam upagacchati ||49||

.

he feels no joy in pleasant groves nor does he fall into distress,

feels no distress in desert places nor does he find there happiness

.

~vlm.49. He does not rejoice in pleasant groves, nor pines in parched deserts; because the fleeting joys and sorrows of life, find no place in his inevitable mind.

~m.46-49 . He is unmoved .... He will neither be joyful nor grieving in either garden or cremation grounds.

Ø

पूत-अङ्गार-समाकल्प-सैकतेष्व्_अपि धन्वसु

पुष्प-प्रकर-संछन्न-मृदु-शाद्वल-भूमिषु ॥५०॥

पूत-अङ्गार-समाकल्प-सैकतेष्व्_अपि धन्वसु

पुष्प-प्रकर-संछन्न-मृदु-शाद्वल-भूमिषु ॥५०॥

pUta-aGgAra-samAkalpa-saikateSv_api dhanvasu |

puSpa-prakara-saMchanna-mRdu-zAdvala-bhUmiSu ||50||

.

pUta-aGgAra-samAkalpa-saikateSv_api dhanvasu

x

puSpa-prakara-saMchanna-mRdu-zAdvala-bhUmiSu

x

.

~vlm.50. He is neither intolerant of the burning sands of the sandy desert, resembling the cinders of living fire; nor is he charmed in shady woodlands, fraught with flowery and cooling arbours.

~m.50-55. .. He will remain so whether in scorching sands and ashes of crematoriums or green pastures strewn with lovely flowers or while receiving hard slashes from swords ...

Ø

क्षुर-धारासु तीक्ष्णासु शय्यासु नव-उत्पलै:

उन्नत-अचल-देशेषु कूप-कोश-तलेषु ॥५१॥

क्षुर-धारासु तीक्ष्णासु शय्यासु नव-उत्पलै:

उन्नत-अचल-देशेषु कूप-कोश-तलेषु ॥५१॥

kSura-dhArAsu tIkSNAsu zayyAsu ca nava-utpalai: |

unnata-acala-dezeSu kUpa-koza-taleSu ca ||51||

.

kSura-dhArAsu tIkSNAsu zayyAsu ca x

nava-utpalai: x

unnata-acala-dezeSu kUpa-koza-taleSu ca xx

~vlm.51. His mind is unchanged, whether when he is exposed on a bed of thorns, or reposing in a bed of flowers; and whether he is lifted on the pinnacle of a mount, or flung in to the bottom of a fount; his mind is always meek (as those of persecuted saints and martyrs).

~m.50-55. .. He will remain so whether in scorching sands and ashes of crematoriums or green pastures strewn with lovely flowers or while receiving hard slashes from swords or while lying on lotus spread beds or while on the peaks of mountains or while sitting on sun scorched stones....

Ø

शिला-स्वर्क-अंशु-रूक्षासु मृद्वीषु ललनासु

संपत्सु_आपत्सु _उग्रासु रमणेषु_उत्सवेषु ॥५२॥

शिला-स्वर्क-अंशु-रूक्षासु मृद्वीषु ललनासु

संपत्सु_आपत्सु _उग्रासु रमणेषु_उत्सवेषु ॥५२॥

zilA-svarka-aMzu-rUkSAsu mRdvISu lalanAsu ca |

sampatsu_Apatsu ca_ugrAsu ramaNeSu_utsaveSu ca ||52||

.

zilA-svarka-aMzu-rUkSAsu x

mRdvISu lalanAsu ca |

sampatsu_Apatsu ca_ugrAsu ramaNeSu_utsaveSu ca

x

.

~vlm.52. It is all the same with himself, whether he roves on rough and rugged rocks, or moves under the hot sunbeams of the south, or walks in a temperate or mild atmosphere. He remains unchanged in prosperity and adversity, and alike both under the favour and frown of fortune.

~vwv.2311-2312/39,52,53. He has a mind which is quite full (or satisfied). He is silent, highly honored and immovable (or undisturbed) among enemies. Though living among riches, terrific dangers, pastimes and festive occasions, he is not having excitement, nor does he attain joy. He lives as if he is a doer of actions, having a liberated mind within, always.

~m.50-55. .. He will remain so whether in scorching sands and ashes of crematoriums or green pastures strewn with lovely flowers or while receiving hard slashes from swords or while lying on lotus spread beds or while on the peaks of mountains or while sitting on sun scorched stones. He will be equal with joy or sorrow when struck by calamities or loaded with riches. He will be always like one who is delivered of his burden, happy and rested. He will remain silent and courageous in fighting fields filled with rain of sharp arrows and killing weapons. He remains still like a mountain.

Ø

विहरन्-न्_अपि _उद्वेगी _आनन्दम्_उपगच्छति

अन्तर्.मुक्तमना नित्यम् कर्म-कर्ता_इव तिष्ठति ॥५३॥

विहरन्-न्_अपि _उद्वेगी _आनन्दम्_उपगच्छति

अन्तर्.मुक्तमना नित्यम् कर्म-कर्ता_इव तिष्ठति ॥५३॥

viharan-n_api na_udvegI na_Anandam_upagacchati |

antar.muktamanA nityam karma-kartA_iva tiSThati ||53||

.

viharan-n_api na_udvegI x

na_Anandam_upagacchati x

antar.muktamanA nityam x

karma-kartA_iva tiSThati xx

~vwv.2311-2312/39,52,53. He has a mind which is quite full (or satisfied). He is silent, highly honored and immovable (or undisturbed) among enemies. Though living among riches, terrific dangers, pastimes and festive occasions, he is not having excitement, nor does he attain joy. He lives as if he is a doer of actions, having a liberated mind within, always.

~vlm.53. He is neither sad nor sorrow in his wanderings over the world, nor joyous and of good cheer in his rest and quiet. He joys on doing his duty with the lightness of his heart, like a porter bearing his light burthen with an unburthened mind.

~m.50-55. .. He will be equal with joy or sorrow when struck by calamities or loaded with riches. He will be always like one who is delivered of his burden, happy and rested. He will remain silent and courageous in fighting fields filled with rain of sharp arrows and killing weapons. He remains still like a mountain.

Ø

अयः-संकुचित=अङ्गासु नरक-अरण्य=भूमिषु

परम्पर.ईरित-अनन्त-कुन्त-तोमर-वृष्टिषु ॥५४॥

अयः-संकुचित=अङ्गासु नरक-अरण्य=भूमिषु

परम्पर.ईरित-अनन्त-कुन्त-तोमर-वृष्टिषु ॥५४॥

aya:-saMkucita=aGgAsu naraka-araNya=bhUmiSu |

parampara.Irita-ananta-kunta-tomara-vRSTiSu ||54||

.

aya:.saMkucita-aGgAsu

in iron.fettered-slave.bodies

naraka.araNya-bhUmiSu

in the lands of Manhell Forest,

parampara.Irita-ananta=kunta.tomara-vRSTiSu

mutually.aroused-endlessly=spear.javelin-showers –

an endless shower of javelins meets an endless shower of spears

~vlm.54. Whether his body is grated upon the guillotine or broken under the wheel? whether impaled in the charnel ground, or exiled in a desert land; or whether pierced by a spear or battered by a cudgel, the believer in the true God remains inflexible: (as the Moslem Shahids and Christian Martyrs, under the bitterest persecution).

~m.50-55. .. He will remain silent and courageous in fighting fields filled with rain of sharp arrows and killing weapons. He remains still like a mountain.

*jd. - aya:.saMkucita-aGgAsu In iron.fettered bodies naraka.araNya-bhUmiSu in the lands of Manhell Forest, parampara.Irita-ananta=kunta.tomara-vRSTiSu utually.aroused-endlessly=spear.javelin-showers – an endless shower of javelins meets an endless shower of spears

~VA. (wise one is unmoved) (aya:-saMkucita-AGgAsu ???) in hell’s
forests/deserts, where inhabitants poke each other all the time with
spears and lances.

~AS: aya:-saGkucita-aGga means body constrained in iron literally bodies which are in irons. The image is of bodies incarcerated on the grounds of forests in hell, with mighty war going all around. The AB commentary suggests being stuck like mANDavya who was on a cross, but I don't think that explains saGkucita.

#Ir – to agitate, arouse, proclaim. #Irita sent, despatched; said, uttered.

#kuc #>kuJc – to bend or curve; #saMkuc – to bend together, contract, close (like a blossom).

#kuc #saMkuc #saMkucita – fettered (hands),

#kuc #saMkuc – to bend or curve; to bend together, contract, close (like a blossom). #saMkoca‑: contraction, shrinking together, compression mbh. kAv.. &c.; shutting up, closing (the eyes), sAh.; § crouching, fearful; #samkocaM>kR, to become shy or modest; to "feel small" in humility or restraint, hariv.; restriction, SaMk. sarvad.; #samkocakArin . making contraction; humble, modest, rAjat.

#tomara mn. (g. अर्धर्चा*दि) a lance, javelin MBh. &c.

Ø

बिभेति वा आदत्ते वैवश्यम् दीनताम्

na bibheti na vA Adatte vaivazyam na ca dInatAm |

सम: स्वस्थ-मना मौनी धीरस्_तिष्ठति शैलवत् ॥५५॥

sama: svastha-mana:_ maunI dhIras_ tiSThati zailavat ||55||

.

nor fearing nor surrendering

not uncontrolled nor misery

the Same

Mind set in himself

Quiet

he sits as still as stone

.

~vwv.2313/55. The wise or (steadfast) one does not fear, nor does he assume halplessness or dejection. He stands like a mountain, even, silent and with a mind at ease (or self-abiding).

Ø

अपवित्रम् अपथ्यम् विष-सक्तिम् मलाद्य् अपि

apavitram apathyam ca viSa-saktim malAdi_ api |

भुक्त्वा जरयति क्षिप्रम् क्लिन्नम् नष्टम् मृष्टवत् ॥५६॥

bhuktvA jarayati kSipram klinnam naSTam ca mRSTavat ||56||

.

apavitram apathyam ca  

impure & unwholesome

viSa-saktim malAdi_ api  

x  

bhuktvA jarayati kSipram klinnam naSTam ca mRSTavat

x

.  

~vlm.56. He has no aversion to impure food, but takes the unpalatable and dirty and rotten food with zest; and digests the poisonous substances at it were his pure and clean diet. (It is the beast of Aghori to gulp unwholesome and nasty articles, as their dainty food, and thus their stoicism degrades them to beastliness).

~m.56-58 . He can with ease cook and eat foods which are impure, unrelishing and poisonous. He will remain equal in all these situations. He is neither happy nor angry with wine, milk, dried bones, hair and intestines.

~AB. ... gomayAdyapi || gomaya -  cattle.shit

Ø

बिम्ब-प्रतिविष-कल्क-क्षीर.इक्षु-सलिल.अन्धसाम्

bimba-prativiSa*âkalka-kSIra.ikSu-salila-andhasAm |

असक्त-बुद्धिस् तत्त्व.ज्ञो भवत्य्.आस्वादने सम: ॥५७॥

asakta-buddhis_tattva.jJo bhavaty_AsvAdane sama: ||57||

.

bimba-prativiSa-kalka-kSIra-ikSu-salila-andhasAm -

m bimba-prativiSa-kalka-kSIra-ikSu-salila-andhasA +
a.sakta-buddhis tattva.jJo  

the disabled Intellect of a Thatness.Knower becomes the same to hir taste

*var. KG. prativiSakalka

~m.56-58 . He can with ease cook and eat foods which are impure, unrelishing and poisonous. He will remain equal in all these situations. He is neither happy nor angry with wine, milk, dried bones, hair and intestines.

~vlm.57. The deadly henbane and hellebore, is tasted with as good a zest by the impassive Yogi, as any milky and saccharine food, and the juice of hemlock is as harmless to him as the juice of the sugarcane.

~VA. knower of truth with unattached intellect, tastes as the same
milk with sweet juice and sour bimba fruit and poisonous prativiSA

~AS: Instead of "tastes as the same", I would suggest "is equanimous in partaking" of the various edibles mentioned. The list of edibles is longer bimba (a fruit famous for causing instantaneous loss of intelligence according to AB), potions of poisonous substances (prativiSa-Akalka) , milk, sugarcane(ikSu), rice(andhas)

कल् #kal -> #kalka - कल्क adj. [कल्- UN.3.4] Sinful, wicked. - kalka: ल्कः, kalkam ल्कम् Oily sediment, Y.1.277 • An unguent paste • कल्काश्चूर्णकषायांश्च स्नानानि विविधानि rAm.2.91.74 • (Hence) Dirt, filth (in general) • Shit, "fæces " •• Meanness, hypocrisy • Śi.19.98. • Sin.

 

मैरेय-मदिरा-क्षीर-रक्त-मेदोर-सासवै:

maireya-madirA-kSIra-rakta-medora-sAsavai: |

रूक्ष-अस्थि-तृण-केश-अन्तैर्_ हृष्यति कुप्यति ॥५८॥

rUkSa-asthi-tRNa-keza-antair_na hRSyati na kupyati ||58||

maireya-madirA-kSIra-rakta-medora-sAsavai: -

w maireya-madirA-kSIra-rakta-medora-sAsavas +

rUkSa-asthi-tRNa-keza-antai: -

w rUkSa-asthi-tRNa-keza-antas

na hRSyati na kupyati - he neither likes nor disdains.

~vlm.58. Whether you give him the sparkling goblet of liquor or the red hot bowl of blood; or whether you serve him with a dish of flesh or dry bones; he is neither pleased with the one nor annoyed at the other.

~m.56-58 . He can with ease cook and eat foods which are impure, unrelishing and poisonous. He will remain equal in all these situations. He is neither happy nor angry with wine, milk, dried bones, hair and intestines.

Ø

जीवितस्य_अपि हर्तारम् दातारम् _एकरूपया

दृशा प्रसाद-माधुर्य-शालिन्या परिपश्यति ॥५९॥

जीवितस्य_अपि हर्तारम् दातारम् _एकरूपया

दृशा प्रसाद-माधुर्य-शालिन्या परिपश्यति ॥५९॥

jIvitasya_api hartAram dAtAram ca_ekarUpayA |

dRzA prasAda-mAdhurya-zAlinyA paripazyati ||59||

.

jIvitasya_api hartAram - even the slayer of his life

dAtAram ca_ekarUpayA - even the giver of One Form +

dRzA – w the sight

prasAda-mAdhurya-zAlinyA x

paripazyati xx

~vlm.59. He is equally complacent at the sight of his deadly enemy, as also of his benevolent benefactor. (The foe and friend are alike to him).

~m.59-60 . He will look at a person who saves his life and a person who wants to take his life with equal tenderness and sweet demeanour. He derives neither pleasure nor pain from the immortal bodies of gods or corporeal bodies of mortals. He remains equal in all these conditions.

Ø

स्थिर.अस्थिर-शरीरेशु रम्य.अरम्येषु वस्तुषु

हृष्यति ग्लायति वा सदा समतया इद्धया ॥६०॥

स्थिर.अस्थिर-शरीरेशु रम्य.अरम्येषु वस्तुषु

हृष्यति ग्लायति वा सदा समतया इद्धया ॥६०॥

sthira.asthira-zarIrezu ramya.aramyeSu vastuSu |

na hRSyati glAyati vA sadA samatayA iddhayA ||60||

.

bodies

firm or tender,

things

loving or unloving

a wise man is not thrilled nor disappointed by them,

he is ever ablaze with Sameness

.

~vlm.60. He is neither gladdened nor saddened at the sight of any lasting or perishable thing; nor is he pleased or displeased at any pleasant or unpleasant thing, that is offered to his apathetic nature.

~m. ... the immortal bodies of gods or corporeal bodies of mortals ...

Ø

मुक्त-आस्थ.त्वात्_अन्.आस्थेय-रूप.त्वात्_जगत: स्थितौ

नूनम् विदित-वेद्य.त्वात्_नीराग.त्वात्_स्व.चेतस: ॥६१॥

मुक्त-आस्थ.त्वात्_अन्.आस्थेय-रूप.त्वात्_जगत: स्थितौ

नूनम् विदित-वेद्य.त्वात्_नीराग.त्वात्_स्व.चेतस: ॥६१॥

mukta-Astha.tvAt_an.Astheya-rUpa.tvAt_jagata: sthitau |

nUnam vidita-vedya.tvAt_nIrAga.tvAt_sva.cetasa: ||61||

.

mukta-AsthatvAt

x

an.Astheya-rUpa.tvAt

x

jagata: sthitau

x

nUnam

x

vidita-vedya.tvAt

x

nIrAga.tvAt sva.cetasa:

x

.

~m.61-62. Because he is liberated, he never stays on the world form. He is without mind due to his non attachment and knowing what is to be known. He never lays his eyes on sensuous objects. He always displays an affliction-free mind and intelligence.

~vlm.61. By his knowledge of the knowable, and by the dispassionateness of his mind, as also by the unconcerned nature of his soul, and by his knowledge of the unreliableness of mortal things, he does not confide on the stability of the world.

Ø

कस्य.चिन्_नो कदा.चिद्_अक्षस्य विषय-स्थितौ

ददाति प्रसरम् साधुर्_आधि-प्रोज्झितया धिया ॥६२॥

कस्य.चिन्_नो कदा.चिद्_अक्षस्य विषय-स्थितौ

ददाति प्रसरम् साधुर्_आधि-प्रोज्झितया धिया ॥६२॥

na kasya.cin_no kadA.cid_akSasya viSaya-sthitau |

dadAti prasaram sAdhur_Adhi-projjhitayA dhiyA ||62||

.

na kasya.cin_no kadA.cid

not anywhose nor anywhen

akSasya viSaya-sthitau

x

dadAti prasaram sAdhur

x

Adhi-projjhitayA dhiyA

x

.

~m.61-62 . Because he is liberated, he never stays on the world form. He is without mind due to his non attachment and knowing what is to be known. He never lays his eyes on sensuous objects. He always displays an affliction-free mind and intelligence.

~vlm.62. The wise man never fixes his eye on any object of his sight, seeing them to be momentary sights and perishable in their nature. (The passing scene of the world, is not relied upon by the wise).

\

अतत्त्वज्ञम् अविश्रान्तम् अलब्ध.आत्मानम् अस्थितम्

a-tattva.jJam_a.vizrAntam_a.labdha-AtmAnam_a.sthitam |

निगीरन्ति.इन्द्रियाणि.आशु हरिणा इव पल्लवम् ॥६३॥

nigIranti_ indriyANi_ Azu hariNA iva pallavam ||63||

.

someone not a Thatness.Knower

without Repose

not having got the Self

unsettled

the senses quickly devour

as fast as a deer strips a tree of sprouts

.

~m.63-64 . Senses will devour a person who is without knowledge of Self and who is not reposed in Self. It is as simple as deer eating the tender grass.

~vlm.63. But the restless people, who are blind to truth and ignorant of their souls, are incessantly pressed upon by their sensual appetites, as the leaves of trees are devoured by the deer.

 

उद्यमानम् भव-अम्भोधौ वासना-वीचि-वेल्लितम्

udyamAnam bhava-ambhodhau vAsanA-vIci-vellitam |

निगिरन्ति_इन्द्रिय-ग्राहा महाक्रन्द-परायणम् ॥६४॥

nigiranti_indriya-grAhA mahAkranda-parAyaNam ||64||

udyamAnam bhava-ambhodhau x

vAsanA-vIci-vellitam x

nigiranti_indriya-grAhA x

mahAkranda-parAyaNam xx

~vlm.64. They are tossed about in the ocean of the world, by the dashing waves of their desires; and are swallowed by the sharks of their sense, with the loss of their lives and souls.

~m.63-64 .... Senses are like crocodiles, which are eager to swallow a person who is enmeshed by vasanas and is weeping furiously.

 

विचारिणम् भव्य.पदम् विश्रान्त.धियम्_आत्मनि

vicAriNam bhavya.padam vizrAnta.dhiyam_Atmani |

हरन्ति विकल्प.ओघा जल.ओघा इव पर्वतम् ॥६५॥

na haranti vikalpa.oghA jala.oghA iva parvatam ||65||

vicAriNam bhavya.padam x

vizrAnta.dhiyam_Atmani x

na haranti vikalpa.oghA x

jala.oghA iva parvatam xx

~vlm.65. The growing desires and fleeting fancies of the mind, can not overpower upon the reasonable soul, and the orderly and mannerly man; that have found their security in peace and tranquility, as the great body of torrents has no power to overflow

upon the mountain.

~m.65-70. One who is full of inquiry and who is stationed in that glorious state of Self will not be seized by willings and mental resolves and determinations. A mountain can not be displaced by mere floods.

Ø

सर्व.संकल्प-सीमान्ते विश्रान्ता ये परे पदे

sarva.saMkalpa-sImAnte vizrAntA ye pare pade |

तेषाम् लब्ध-स्वरूपाणाम् मेरुर् इव तृणायते ॥६६॥

teSAm labdha-svarUpANAm meru: iva tRNAyate ||66||

.

sarva.saMkalpa-sImAnte

x

vizrAntA ye pare pade

those who repose in the higher state  

teSAm labdha-svarUpANAm

by those who have got such natures

merur_iva tRNAyate

Mount.meru is seen as a leaf of grass

.  

~vlm.66. Those who have passed the circuit of their longings, and found their rest in the supreme Being; have really come to the knowledge of their true selves, and look upon the mountain as it were a mite.

~m.65-70. One who abides in that infinite state which is the end of all region of willing will consider ever a Meru as a trifle. This world is like a piece of tender leaf for him. An instant is like eternity and eternity is like a moment. Poison and nectar are same.

 

जगज्-जरत्-तृण-लवो विषम् _अमृतम्_एव

क्षण: कल्प-सहस्रम् समम्_आतत-चेतसाम् ॥६७॥

jagaj-jarat-tRNa-lavo viSam ca_amRtam_eva ca |

kSaNa: kalpa-sahasram ca samam_Atata-cetasAm ||67||

~vlm.67. The vast world seems as a bit of straw to the wise; and the deadly poison is taken for ambrosia, and a millennium is passed as a moment, by the man of an even and expanded mind. (The fixed thought of a sedate mind, perceives no variation of things and times).

~m.65-70. One who abides in that infinite state which is the end of all region of willing will consider ever a Meru as a trifle. This world is like a piece of tender leaf for him. An instant is like eternity and eternity is like a moment. Poison and nectar are same.

 

संविन्.मात्रम् जगद्_इति मत्वा मुदित-बुद्धय:

संविन्.मय-त्वाद्_अन्त.स्थ-जगत्_का विहरन्त्य्_अमी ॥६८॥

saMvin.mAtram jagad_iti matvA mudita-buddhaya: |

saMvin.maya-tvAd_anta.stha-jagat_kA viharanty_amI ||68||

~vlm.68. Knowing the world to consist in consciousness, the mind of the wise is enrapt with the thought of his universality; and the wise man roves freely everywhere with his consciousness, of the great cosmos in himself. (The cosmologist is in reality a cosmopolitan also).

~m.65-70. One who abides in that infinite state which is the end of all region of willing will consider ever a Meru as a trifle. This world is like a piece of tender leaf for him. An instant is like eternity and eternity is like a moment. Poison and nectar are same.

saMvinmAtraM jagaditi matvA muditabuddhaya: |
saMvinmayatvAdantasthajagatkA viharantyamI || 68
~VA. what is kA and amI? jagat-“kA” viharanty-“amI”
they with delighted minds/intellects roam world, knowing that the
world is consciousness, and so being inside.

~AS: Having realized that the world is but a perception (saMvit-mAtra), having the whole world internalized (antastha-jagatka), since they are reduced to pure perception/observation, they (amI) move about (viharanti) in a pleased state.
amI is a plural form of adas (masc.)
Ø

संविन्.मात्र-परिस्पन्दे जागते वस्तु-पञ्जरे

saMvin.mAtra-parispande jAgate vastu-paJjare |

किम् हेयम् किम् उपादेयम् इह तत्त्व.विदाम् मतम् ॥६९॥

kim heyam kim upAdeyam_iha tattva.vidAm matam ||69||

.

saMvin.mAtra-parispande  

when measured Awareness expands  

jAgate vastu-paJjare

in a waking cage of Awareness  

kim heyam kim_upAdeyam_iha - what.in.the,world is to.be.done & what not

tattva.vidAm matam xx

~vlm.69. Thus the whole world appearing in its full light in the cosmical consciousness within one's self, there is nothing which a man may choose for or reject from his all including mind.

Ø

संविद्.एव.इदम् अखिलम् भ्रान्तिम् अन्याम् त्यज.अनघ

saMvit_ eva_ idam akhilam bhrAntim anyAm tyaja_ anagha |

संविन्.मय-वपु: स्फारम् किम् जहाति किम् ईहते ॥७०॥

saMvit.maya-vapu: sphAram kim jahAti kim Ihate ||70||

.

saMvid_eva_idam_akhilam  

Awareness only is this everything  

bhrAntim_anyAm tyaja  

abandon this Other-delusion, dear boy,   

saMvin.maya-vapu: sphAram  

x

kim jahAti kim_Ihate

x

.  

~vlm.70. Know thy consciousness to be all in all, and reject everything as false which appears to be otherwise. Again as everything is embodied in thy consciousness, there is nothing for thee to own or disown as thine and not thine.

~m.65-70 . One who is full of inquiry and who is stationed in that glorious state of Self will not be seized by willings and mental resolves and determinations. A mountain can not be displaced by mere floods. One who abides in that infinite state which is the end of all region of willing will consider ever a Meru as a trifle. This world is like a piece of tender leaf for him. An instant is like eternity and eternity is like a moment. Poison and nectar are same. Jnanis wander and ramble in this world with a delightful mind/consciousness knowing that all this world is mere sentient consciousness. They look at this world as a witness. There is nothing to be taken or rejected for them in this world so, O Rama, discard all illusions. There is nothing to reject or receive in this sentient world.

Ø

यद्.एतज्.जीयते भूमेर् भाविष्यत् पल्लव.अङ्कुरम् ।

yat_ etat_ jIyate bhUmer_ bhAviSyat_ pallava-aGkuram |

तत् संविदेव प्रथते तथा तत्त्व.अङ्कुर-स्थितम् ॥७१॥

tat_ saMvideva prathate tathA tattva-aGkura-sthitam ||71||

.

yad_etaj_jIyate bhUme: x

bhAviSyat_pallava-aGkuram x

tat_saMvideva prathate x

saMvid_eva / saMvidA_iva  

only Awareness / as.if thru Awareness

thus

tattva-aGkura-sthitam xx

~vlm.71. Just as the ground grows the shoots of plants and their leaves and branches, so it is in the same manner, that our consciousness brings forth the shoots of all predicables (tatwas) which are inherent in it. (This means the eternal ideas which

are innate in the mind, and become manifest before it by its reminiscence).

~m.71-76. Sprouts emerge out of soil. Similarly all sentient things come out of the principle of sentience and the associated consciousness.

Ø

आदौ.अन्ते यत्र.अस्ति वर्तमाने.अपि तस्य

Adau_ ante ca yatra_ asti vartamAne_ api tasya ca |

कंचित्.काल-लवम् दृष्टा सत्ता.असौ संविदो भ्रम: ॥७२॥

kaMcit-kAla-lavam dRSTA sattA_asau saMvida:_ bhrama: ||72||

.

at the beginning & the end

&

where it is at the present moment too

whatever

bit of time is seen

this reality is a delusion of Awareness

.

~vlm.72. That which is a nonentity at first and last, is so also even at present; and it is by an error of our consciousness that we become conscious of its existence at any time.  

Ø

इति मत्वा धियम् त्यक्त्वा भाव.अभाव.अनुपातिनीम्

iti matvA dhiyam tyaktvA bhAva-abhAva-anupAtinIm |

नि:सङ्ग-संविद्-भा.रूपो भव भावान्तम् आगत: ॥७३॥

ni:saGga-saMvit-bhA.rUpa:_ bhava bhAvAntam Agata: ||73||

.

iti matvA - so having known

dhiyam tyaktvA – abandon thought

bhAva-abhAva-anupAtinIm x

ni:saGga-saMvid-bhA.rUpa: - unattached-Awareness-shown-form

bhava - you should become

bhAvAntam_Agata: xx

~vlm.73. Knowing this for certain, abandon your knowledge of reality and unreality; transcend over the knowledge of existence, and transform thyself to the nature of thy consciousness (to know thyself only); and then remain unconcerned with everything

besides. (The transcendentalism of the subjective over objective knowledge).

~m.71-76. What was not existing from the beginning will not exist even now. Whatever exists for a short time is only an illusion coming out of sentient consciousness. With such a firm belief, discard all becomings and nonbecomings, reach the end of all states and dispositions. Become the very embodiment of detachment. Because of such detachment, whatever you do with mind, body or intelligence will not touch you or stain you, unlike the situation when you were desiring with your mind.

 

कायेन मनसा बुद्ध्या केवलैर्_इन्द्रियैर्_अपि

kAyena manasA buddhyA kevalair_indriyair_api |

कर्म कुर्वन्-न्_अकुर्वन्_वा निःसङ्ग: सन्_ लिप्यते ॥७४॥

karma kurvan-n_akurvan_vA ni:saGga: san_na lipyate ||74

||

with Body, Mind, & Intellect

and likewise all the senses

—whether doing or not doing works—

without Connexion he is not affected with a stain.

~vlm.74. The man who is employed in his business with his body and mind, or sits idle with himself and his limbs, he is not stained by any thing, if this soul is unattached to any object.

 

गत-सर्गेन मनसा कुर्वन्न् अपि लिप्यते

gata-sargena manasA kurvan.n_api na lipyate |

सुख-दुःखैर् महाबाहो मनोरथ-दशास्व् इव ॥७५॥

sukha-du:khair_mahAbAho manoratha-dazAsv_iva ||75||

gata-sargena manasA x

kurvann api na lipyate x

sukha-du:khair x

mahAbAho x

manoratha-dazAsv iva xx

~vlm.75. He is not stained by the action which he does with an unconcerned mind; nor he also who is neither elated nor dejected at the vicissitudes of his fortune, and the success or failure of his undertakings.

~m.71-76.... With such a firm belief, discard all becomings and nonbecomings, reach the end of all states and dispositions. Become the very embodiment of detachment. Because of such detachment, whatever you do with mind, body or intelligence will not touch you or stain you, unlike the situation when you were desiring with your mind.

Ø

गत-सङ्गाम् मतिम् कुर्वन्_कुर्वन्*न् अप्य् अङ्ग-यष्टिभि:

gata-saGgAm matim kurvan kurvan*_ api_ aGga-yaSTibhi: |

लिप्यते सुखैर् दुःखैर् मनोरथ-दशास्व् इव ॥७६॥

na lipyate sukhai:_ du:khai:_ manoratha-dazAsv_ iva ||76||

.

gata-saGgAm matim kurvan x

kurvan-n_apy_aGga-yaSTibhi: |

na lipyate sukhair_du:khair x

manoratha-dazAsv_iva xx

~vlm.76. He whose mind is heedless of the actions of his body, is never stained with the taint of joy or grief, at the changes of his fortune, or the speed or defeat of his attempts.

~m.71-76... Because of such detachment, whatever you do with mind, body or intelligence will not touch you or stain you, unlike the situation when you were desiring with your mind.

 

गत-सङ्गमना दृष्ट्या पश्यन्-न्_अपि पश्यति

एतद्_अन्य.स्थ-चित्तत्वाद्_वालेन_अप्य्_अनुभूयते ॥७७॥

gata-saGgamanA dRSTyA pazyan-n_api na pazyati |

etad_anya.stha-cittatvAd_vAlena_apy_anubhUyate ||77||

~vlm.77. The heedless mind takes no notice of a thing that is set before the eyes of the beholder; but being intent on some other object within itself, is absent from the object present before its sight. This case of the absence of mind is known even to boys (and all man).

~m.77-82. When a child is looking at something, he is not aware of it if he is not interested in it. This is known even to a child.

 

गत-सङ्गमना जन्तु: पश्यन्-न्_एव पश्यति

gata-saGgamanA jantu: pazyan-n_eva na pazyati |

शृणोत्य्_अपि शृण्वंश्_ स्पृशत्य्_अपि स्पृशन् ॥७८॥

na zRNoty_api zRNvaMz_ca na spRzaty_api ca spRzan ||78||

gata-saGgamanA jantu: x

pazyan-n_eva na pazyati x

na zRNoty_api zRNvaMz_ca x

na spRzaty_api ca spRzan xx

~vlm.78. The absent minded man does not see the objects he actually sees, nor hears what he hears, nor feels what he touches. (So the sruti. "Who thinks of that, sees naught before him, nor hears aught that he hears").

~m.77-82. A person who is detached is as if he is not seeing even if he is seeing. It is as if he is not touching even if he is touching. It is as if he is not smelling even if he is smelling. Thus even though senses fall on their familiar objects of their interest (as determined by their nature), his Self will remain unconcerned. This is known even to immature stupids. Attachment is the cause of all phenomena and material objects and hence the world. It is the cause of all desires and calamities.

Ø

जिघ्रtyaपि सMजिघ्रnnuन्मिषन्निमिषnnaपि

पदार्थे पतtyeव बलात्पतति nApyaयम् ॥७९॥

जिघ्रत्य् अपि सMजिघ्रन्*न् उन्मिषन् निमिषन्*न् अपि

na jighraty api saMjighran*_ unmiSan_ nimiSan*_api |

पदार्थे पतत्य् एव बलात् पतति .अप्य् अयम् ॥७९॥

padArthe ca pataty_ eva balAt_ patati na_ apy_ ayam ||79||

.

na jighraty_api saMjighran x

unmiSan_nimiSan api x

padArthe ca pataty_eva x

balAt_patati na_apy_ayam xx

~vlm.79. So is he who watches over a thing as if he winks at it; and smells a thing as if he has no smell of the same; and while his senses are engaged with their respective objects, his soul and mind are quite aloof from them.

~m.77-82. A person who is detached is as if he is not seeing even if he is seeing. It is as if he is not touching even if he is touching. It is as if he is not smelling even if he is smelling. Thus even though senses fall on their familiar objects of their interest (as determined by their nature), his Self will remain unconcerned....

Ø

देश-अन्तरस्थ-चेतोभिर्_एतद्_आत्म.गृह-स्थितै:

deza-antarastha-cetobhir_etad_Atma.gRha-sthitai: |

अप्रौढ-मतिभि: साधु मूर्खैर्_अप्य्_अनुभूयते ॥८०॥

aprauDha-matibhi: sAdhu mUrkhair_apy_anubhUyate ||80||

.

deza-antarastha-cetobhi: - w chetas.Affectivity within a place

etad - this.here

Atma.gRha-sthitai: - by those for whom self is their home

a=prauDha-matibhi: - without growing mentations,

sAdhu, mUrkhair_apy_anubhUyate – even by such fools this.here is experienced.

~vlm.80. This absence of mind is well known to persons sitting at their homes; and thinking of their lodging in another land; and this case of the wandering attention, is known even to boys and to ignorant people also.

~m.77-82. A person who is detached is as if he is not seeing even if he is seeing. It is as if he is not touching even if he is touching. It is as if he is not smelling even if he is smelling. Thus even though senses fall on their familiar objects of their interest (as determined by their nature), his Self will remain unconcerned. This is known even to immature stupids. Attachment is the cause of all phenomena and material objects and hence the world. It is the cause of all desires and calamities.

Ø

सङ्ग: कारणम्_अर्थानाम् सङ्ग: संसार-कारणम्

saGga: kAraNam arthAnAm saGga: saMsAra.kAraNam |

सङ्ग: कारणम् आशानाम् सङ्ग: कारणम् आपदाम् ॥८१॥

saGga: kAraNam AzAnAm saGga: kAraNam ApadAm ||81||

.

Connexion is the cause of things

Connexion is the cause of the saMsAra.Convolution

Connexion is the cause of Hope

Connexion is the cause of all Ur troubles

.

~vlm.81. It is attention which is the cause of the perception of sensible objects, and it is the attachment of the mind which is the cause of human society; it is mental concern that causes our desires, and it is this concernedness of ours about other things; that is the cause of all our woe.

सञ्ज् #saJj -> #saGga ++ in y5068 &c, this term is translated by Swami V. interchangeably with #sakti and #saMsakti as "conditioning". I prefer the metrically shorter "attachment" or (with VLM) "connexion". note that the latter term is distinct from "connection": it denotes what has a common nexus, a link or yoga.

\

सङ्ग.त्यागम् विदुर् मोक्षम् सङ्ग.त्यागाद् अजन्मता

saGga-tyAgam vidur_ mokSam saGga-tyAgAt_ a-janmatA |

सङ्गम् त्यज त्वम् भावानाम् जीवन्मुक्तो भव.अनघ ॥८२॥

saGgam tyaja tvam bhAvAnAm jIvan.mukta:_ bhava_ anagha ||82||

.

abandoning Connexion is Freedom

from abandoning Connexion there is a birthless state

so

abandon Connexion with feeling to be Living.Free, dear boy

.

~vlm.82. It is the abandonment of connections, which is called liberation, and it is the abandoning of earthly attachments, which releases us from being reborn in it; but it is freedom from worldly thoughts, that makes us emancipate in this life.

 

rAma said—

Ø

राम उवाच

सर्व-संशय-नीहार-शरन्-मारुत हे मुने

सङ्ग: किम्^उच्यते ब्रूहि समास्तेन मम प्रभो ॥८३॥

सर्व-संशय-नीहार-शरन्-मारुत हे मुने

sarva-saMzaya-nIhAra-zaran-mAruta he mune |

सङ्ग: किम्^उच्यते ब्रूहि समास्तेन मम प्रभो ॥८३॥

saGga: kim_ucyate brUhi samAstena mama prabho ||83||

.

sarva-saMzaya-nIhAra-zaran-mAruta -

o all-doubt-fog.blowing-wind,

he mune x

saGga: kim_ucyate brUhi x

samAstena mama prabho xx

total-doubtfulness-removing-blowing-Son.of.Wind o Muni |

You are a Son of the Wind, who can blow away the clouds of doubt! --

What do they mean by by Sanga Clinging. Will you tell me that, Milord?

sarva-;

saMzaya- Doubtfulness, doubt, Doubt;

nIhAra- Removing, Destroying, demolishing;

zaran- blowing ||wind||;

mAruta – Maruta Son.of.Wind, one of the tribe of Marut Wind.Lords;

he; mune;

saGga: – Clinging, gathering;

kim; ucyate;

brUhi – tell, tell.me;

samAstena – in.entirety;

mama;

prabho o Milord;

~sv.83 RAMA asked: Lord, kindly tell me what is this attachment?

~m.83 O great sage, who is like the breeze in autumn which chases away all fog of doubts, tell me, O revered lord, in short 'what is attachment'?

~vlm.83. Ráma said:—Tell me briefly my lord, that dost like a

gale blow away the mist of my doubts; what are these connections

that we are to get rid of, in order to be freed both in this life and in the next.

 

 

vasiShTha said—

 

भाव-अभावे पदार्थानाम् हर्ष-अमर्ष-विकारादा

bhAva-abhAve padArthAnAm harSa-amarSa-vikArAdA |

मलिना वासना या एषा सा सङ्ग: इति कथ्यते ॥८४॥

malinA vAsanA yA eSA sA saGga: iti kathyate ||84||

bhAva-abhAve padArthAnAm x

harSa-amarSa-vikArAdA x

malinA vAsanA yA eSA - an impure vAsanA such as this

sA saGga: iti kathyate - is called sanga.Attachment/Connexion.

~AB.

~vwv.2046 – That is described as attachment which is this impure desire producing the feelings of joy and anger on the existence and non-existence respectively of objects.

~sv.84 VASISTHA replied: Attachment is that, O Rama, which makes the conditioning of the mind more and more dense, by repeatedly causing the experiences of pleasure and pain in relation to the existence and the nonexistence of the objects of pleasure,…

~m.84 O Rama, the impure vasana, the deformation of joy and sorrow generated by becomings and nonbecomings of material things, is called attachment.

~vlm.84. Vasishtha answered:—that impure desire of the pure soul, for the presence or absence of something which tends to our pleasure or pain, is called our attachment to the same. (The desire of having the desirable and avoiding the contrary, is the cause of our attachment to the one, and our unconnection with the other).

Ø

जीवन्.मुक्त-शरीराणाम्_-पुनर्.जन्म=कारिणी

मुक्ता हर्ष-विषादाभ्याम् शुद्धा भवति वासना ॥८५॥

जीवन्.मुक्त-शरीराणाम्_-पुनर्.जन्म=कारिणी

मुक्ता हर्ष-विषादाभ्याम् शुद्धा भवति वासना ॥८५॥

jIvan.mukta-zarIrANAm_a-punar.janma=kAriNI |

muktA harSa-viSAdAbhyAm zuddhA bhavati vAsanA ||85||

.

jIvan.mukta-zarIrANAm x

a-punar.janma=kAriNI x

muktA harSa-viSAdAbhyAm x

zuddhA bhavati vAsanA xx

~sv.85-86 … thus confirming such association as inevitable and thus bringing about an intense attachment to the objects of pleasure. In the case of the liberated sage, however, this conditioning is freed from the experiences of joy and sorrow: hence it is purified, i. e., the conditioning is weakened if not destroyed. Even if it exists in an extremely weakened state till the death of the body, the actions that spring from such a weakened and so pure conditioning do not result in rebirth.

~m.85 A pure vasana is what resides in a 'jivan mukta'. It is free of all sorrows and joys.

~vlm.85. Those who are liberated in their lifetime, foster the pure desire which is unattended by joy or grief; and is not followed by future regeneration, (or metempsychosis of the soul).

~vwv.2047/85b-86a. Desire, liberated from joy and dejection, is pure. Know that (pure desire), having the name (or sense) of non-attachment, as existing till the body (lasts, for the liberated one).

Ø

तामसङ्ग-अभिधाम् विद्धि यावद्_देहम् भाविनी

तया यत्_क्रियते कर्म तद्_वन्धाय वै पुन: ॥८६॥

तामसङ्ग-अभिधाम् विद्धि यावद्_देहम् भाविनी

तया यत्_क्रियते कर्म तद्_वन्धाय वै पुन: ॥८६॥

tAmasaGga-abhidhAm viddhi yAvad_deham ca bhAvinI |

tayA yat_kriyate karma na tad_vandhAya vai puna: ||86||

.

tAmasaGga-abhidhAm viddhi yAvad_deham ca bhAvinI x

tayA yat_kriyate karma na tad_vandhAya vai puna: xx

~vlm.86. Thus the pure desire being unconnected with any worldly object, is styled unworldly and is apart from the world; it continues through life, and whatever actions are done by it, they do not tend to the bondage of the soul, nor lead it to future transmigrations.

~m.86 This pure vasana remains till the decay of fate or destiny. This is called detachment. Any work done due to this does not create any bondage.

~vwv.2047/85b-86a. Desire, liberated from joy and dejection, is pure. Know that (pure desire), having the name (or sense) of non-attachment, as existing till the body (lasts, for the liberated one).

Ø

अजीवन्-मुक्त-रूपाणाम् दीनानाम् मूढ-चेतसाम्

युक्ता हर्ष-विषदाभ्याम् बन्धनी वासना भवेत् ॥८७॥

अजीवन्-मुक्त-रूपाणाम् दीनानाम् मूढ-चेतसाम्

युक्ता हर्ष-विषदाभ्याम् बन्धनी वासना भवेत् ॥८७॥

ajIvan-mukta-rUpANAm dInAnAm mUDha-cetasAm |

yuktA harSa-viSadAbhyAm bandhanI vAsanA bhavet ||87||

ajIvan-mukta-rUpANAm dInAnAm mUDha-cetasAm x

yuktA harSa-viSadAbhyAm bandhanI vAsanA bhavet xx

~sv.87-89 On the other hand, the dense conditioning which exists in the unwise is itself known as attachment. If you abandon this attachment which causes perverse notions in you, the actions that you may spontaneously perform here will not affect you.

~m.87 The vasana of people who are not 'jivanmuktas', who are stupid and miserable, will cause bondage and is full of joys and sorrows.

~vlm.87. The ignorant men that are not liberated, in their present state of existence in this world, entertain impure desires causing their pleasure and pain in this life, and conducing to their bondage to repeated transmigrations in future.

\

सैवोक्ता सङ्ग-शब्देन पुनर्जनन-कारिणी

sA_ eva_ uktA saGga-zabdena puna:janana-kAriNI |

तया यत् क्रियते कर्म तद् बन्ध्याया_इव केवलम् ॥८८॥

tayA yat kriyate karma tat_ bandhyAyA_ iva kevalam ||88||

.

what is expressed by the word Connexion is the cause of rebirth

by whatever karma is creates

thatever bondage is assured

.

~vlm.88. This impure desire is expressed also by the term attachment, which leads its captive soul to repeated births; and whatsoever actions are done by it, they tend to the faster bondage of the miserable soul.

~m.88 The vasana which causes rebirth is called attachment. Whatever work is done prompted by such vasana causes bondage.

Ø

एवM रूपM परित्यज्य सङ्गM स्वात्म-विकारदम्

evam rUpam parityajya saGgam svAtma-vikAradam |

यदि तिष्ठसि निर्व्यग्रH कुर्वn*n aपि लिप्यसे ॥८९॥

yadi tiSThasi nirvyagra: kurvan*_api na lipyase ||89||

.

evam rUpam parityajya x

saGgam svAtma-vikAradam x

yadi tiSThasi nirvyagra: x

kurvan-n_api na lipyase xx

~AB. nivyagra: svastha: ||

~vlm.89. Abandon therefore thy desire for, and thy attachment to anything of this kind, which is at best but to the trouble of the soul; and thy freedom from them will keep thy mind pure, although thou mayst continue to discharge thy duties of life, with a willing mind and unenslaved soul.

~m.89-90 . O Rama, discard all attachment of that kind which causes modifications of Self. Then even if you perform works you will not be stained. Be detached without joys and sorrows.

Ø

हर्षामर्ष-विषादाभ्याम् यदि गच्छसि _अन्यताम्

वीतराग-भय-क्रोधस्_तद्_.सङ्गो_असि राघव ॥९०॥

हर्षामर्ष-विषादाभ्याम् यदि गच्छसि _अन्यताम्

वीतराग-भय-क्रोधस्_तद्_.सङ्गो_असि राघव ॥९०॥

harSAmarSa-viSAdAbhyAm yadi gacchasi na_anyatAm |

vItarAga-bhaya-krodhas_tad_a.saGgo_asi rAghava ||90||

harSAmarSa-viSAdAbhyAm x

yadi gacchasi na_anyatAm x

vItarAga-bhaya-krodha: x

tad_a.saGgo_asi rAghava xx

~vlm.90. If thou canst remain unaffected by joy or grief, or pleasure or pain, and unsubjected by passions, and unsubdued by fear and anger; thou becomest impassible and indifferent.

~sv.90 If you rise beyond joy and sorrow and therefore treat them alike, and if you are free from attraction, aversion and fear, you are unattached.

~m.89-90 . O Rama, discard all attachment of that kind which causes modifications of Self. Then even if you perform works you will not be stained. Be detached without joys and sorrows.

#harSAmarSa

#viSAdA

 

दुःखैर्_ ग्लानिम्_आयासि यदि दृष्यसि . सुखै:

du:khair_na glAnim_AyAsi yadi dRSyasi no sukhai: |

आशा-वैवश्यम्_उत्सृज्य तद्_.सङ्गो_असि राघव ॥९१॥

AzA-vaivazyam_utsRjya tad_a.saGgo_'si rAghava ||91||

du:khair_na glAnim_AyAsi x

yadi dRSyasi no sukhai: x

AzA-vaivazyam_utsRjya x

tad_a.saGgo_'si - x,

rAghava.

#glAni

~vlm.91. If you do not pine in your pain, or exult in your joy, and if you are not elated by hope, nor depressed by despair; you are truly unconcerned about them.

~m.91-94. O Raghava, when you do not decline due to sorrow and do not feel delighted with happiness, you will be considered detached. Cast off all grip of desire over you.

~sv.91-92 If you do not grieve in sorrow, if you do not exult in happiness and if you are independent of your own desires and hopes, you are unattached. Even while carrying on your activities here, if you do not abandon your awareness of the homogeneity of the truth, you are unattached.

#glAni

 

विहरन्_व्यवहारेषु सु.-दु:=दशासु

viharan_vyavahAreSu su.kha-du:kha=dazAsu ca |

विमुञ्चसि सत्_साम्यम् तद्_.सङ्गो_असि राघव ॥९२॥

na vimuJcasi sat_sAmyam tad_a.saGgo_asi rAghava ||92||

viharan_vyavahAreSu x

su.kha-du:kha=dazAsu ca x

na vi.muJcasi sat_sAmyam x

tad_a.saGgo_asi rAghava xx

~vlm.92. If you conduct your affairs with equanimity, both in your prosperity and adversity; and do not lose your temper in any circumstance of life, you are truly insensible and regardless of them.

~m.91-94. Cast off all grip of desire over you. If you do not free yourself from association with the Supreme, even when you are engaged in worldly affairs and in states of joy and grief, you will be considered detached.

\

संवेद्यो यदि च्ऐवात्मा वेदिते लक्ष्यते सम​:

saMvedyo yadi caiva_AtmA vedite lakSyate sama: |

यथाप्राप्तानुवर्ती तदसङ्गोऽसि राघव ॥९३॥

yathAprApta-anuvartI ca tad_asaGgo_'si rAghava ||93||

.

moreover if self is conceived

when known in the sense of "same"

and experienced as.it.comes

That

unattached you are

rAghava

.

~vlm.93 When you can know the soul, and by knowing it you can see it in yourself, and if you manage yourself with evenness under any circumstance that may happen, then you are unconscious of them.

Ø

-सङ्गताम्_अन्-आयासाज्_जीवन्.मुक्त-स्थितिम् स्थिराम्

a-saGgatAm_an-AyAsAj_jIvan.mukta-sthitim sthirAm |

अवलम्ब्य सम: स्वस्थो वीतरागो भव_अनघ ॥९४॥

avalambya sama: svastho vItarAgo bhava_anagha ||94||

a-saGgatAm_an-AyAsAt x

jIvan.mukta-sthitim sthirAm x

avalambya sama: svastha: x

vItarAgo bhava_anagha xx

~vlm.94. Rely Ráma, in your easily obtainable insouciance and stick firmly to your liberation in this life; be passionless and even tempered, and rest in your peace for ever.

~m.91-94... That state of detachment, which comes easy and is steady, is the firm state of 'jivanmukta'. O sinless one, take refuge in such a state and be at ease. Become detached.

~sv.93-97 By effortlessly remaining established in non-attachment, live here as a liberated sage without being attracted by anything. The liberated sage lives in the inner silence, without pride or vanity, without jealousy and with his senses fully under his control. Even when all the objects of the world are spread out in front of him, the liberated sage, who is free from cravings, is not tempted by them, but engages himself in mere natural actions.

Ø

जीवन्.मुक्त-मतिर् मौनी निगृहीत.इन्द्रिय-ग्रह:

jIvan.mukta-mati:_ maunI nigRhIta-indriya-graha: |

अमानमद-मात्सर्यम् आर्यस् तिष्ठति विज्वरम् ॥९५॥

amAnamada-mAtsaryam Aryas tiSThati vijvaram ||95||

.

jIvan.mukta-matir maunI  

the thoughts of someone Living.Free are silent

nigRhIta-indriya-graha:  

the grasping senses do not grasp   

amAnamada-mAtsaryam  

x

Noble

tiSThati vijvaram

resting unfevered

.

~vlm.95. That man is honourable, who is free from the feverish passions of pride, giddiness and envy in his mind; and possessing his liberation, taciturnity and full mastery over his organs of sense.

~m.95-99 . A revered 'jnani' has the nature of a jivanmukta. He is a 'muni' who has ceased thinking. He has restrained his senses. He will be free of arrogance and sense of respect (for him by other). He may have everything in plenty. But he is equal and free of sense of misery...

~sv.93-97 ... Even when all the objects of the world are spread out in front of him, the liberated sage, who is free from cravings, is not tempted by them, but engages himself in mere natural actions.

#mAtsarya

 

सदा समग्रेऽपि हि वस्तुजाले

sadA samagre_'pi hi vastu.jAle

समाशयो_अप्यन्तरदीनसत्त्व:

samAzayo_apy_antaradIna-sattva: |

व्यापारमात्रात्सहजात्क्रमस्थान्

vyApAra.mAtrAt_sahajAt_krama.sthAn

किंचिदप्यन्यद​सौ करोति ॥९६॥

na kiMcid_apy_anyad_asau karoti ||96||

sadA samagre_'pi hi vastu.jAle x

samAzayo_apy_antaradIna-sattva: x

vyApAra.mAtrAt_sahajAt_krama.sthAn x

na kiMcid_apy_anyad_asau karoti xx

~vlm.96. So is he who retains his equanimity and meekness of mind, in all things which are presented before him; and never deviates from the connate duties of his caste, to do others which bear no relation with him.

~sv.93-97 By effortlessly remaining established in non-attachment, live here as a liberated sage without being attracted by anything. The liberated sage lives in the inner silence, without pride or vanity, without jealousy and with his senses fully under his control. Even when all the objects of the world are spread out in front of him, the liberated sage, who is free from cravings, is not tempted by them, but engages himself in mere natural actions.

~m.95-99 . A revered 'jnani' has the nature of a jivanmukta. He is a 'muni' who has ceased thinking. He has restrained his senses. He will be free of arrogance and sense of respect (for him by other). He may have everything in plenty. But he is equal and free of sense of misery. He will not do anything other than what is appropriate and natural to him. He will always remain in beatitude of Self. He will never leave his accomplished nature even if he is prosperous and is facing calamities. Milk ocean will never lose its whiteness even when churned by Mandara mountain.

Ø

यदेव किंचित्प्रकृतम् क्रमस्थम्

yadeva kiMcit_prakRtam krama.stham

कर्तव्यमात्मीयमसौ तदेव

kartavyam_AtmIyam_asau tadeva |

संसर्गसंबन्धविहीनयैव

saMsarga-sambandha-vihInayA_eva

कुर्वन्न खेदम् रमते धियान्त: ॥९७॥

kurvan_na khedam ramate dhiyAnta: ||97||

.

yadeva kiMcit_prakRtam krama.stham x

kartavyam_AtmIyam_asau tadeva x

saMsarga-sambandha-vihInayA_eva x

kurvan_na khedam ramate dhiyAnta: xx

~vlm.97. One who attends to his hereditary duties, which are co-natural with him, and discharges them with a mind freed from all concern and expectation, is truly happy in himself.

~sv.93-97 Whatever is inevitable and appropriate, he does; his joy and delight, however, he derives from within: thus he is freed from this world-appearance.

~m.95-99 . A revered 'jnani' has the nature of a jivanmukta. He is a 'muni' who has ceased thinking. He has restrained his senses. He will be free of arrogance and sense of respect (for him by other). He may have everything in plenty. But he is equal and free of sense of misery. He will not do anything other than what is appropriate and natural to him. He will always remain in beatitude of Self. He will never leave his accomplished nature even if he is prosperous and is facing calamities. Milk ocean will never lose its whiteness even when churned by Mandara mountain.

Ø

अtha.aपरम् प्राप्य सुसंपदम् वा

महामति: स्व.प्रकृतम् स्वभावम्

जहाति नो मन्दरवेल्लितो_अपि

शौक्ल्यम् यथा क्षीरमयाम्बुराशि: ॥९८॥

अथापरम् प्राप्य सुसंपदम् वा

महामति: स्वप्रकृतम् स्वभावम्

जहाति नो मन्दरवेल्लितो_अपि

शौक्ल्यम् यथा क्षीरमयाम्बुराशि: ॥९८॥

athAparam prApya susampadam vA

mahAmati: svaprakRtam svabhAvam |

jahAti no mandaravellito_api

zauklyam yathA kSIramayAmburAzi: ||98||

.

~sv.98 Even as milk does not abandon its colour when it is boiled, he does not abandon his wisdom even when it is severely tested by terrible calamities.

~vlm.98. Whether under the trial of troubles and tribulations,

or under the temptations of rank and prosperity; the great minded man, does not transgress his intrinsic nature, as the Milky ocean does not tarnish its whiteness, though perturbed under the charming Mandara mountain.

~m.95-99 . A revered 'jnani' has the nature of a jivanmukta. He is a 'muni' who has ceased thinking. He has restrained his senses. He will be free of arrogance and sense of respect (for him by other). He may have everything in plenty. But he is equal and free of sense of misery. He will not do anything other than what is appropriate and natural to him. He will always remain in beatitude of Self. He will never leave his accomplished nature even if he is prosperous and is facing calamities. Milk ocean will never lose its whiteness even when churned by Mandara mountain.

Ø

संप्राप्य साम्राज्यम्_अथ_आपदम् वा

samprApya sAmrAjyam atha_ Apadam vA

सरीसृपत्वम् सुरनाथताम् वा

sarI.sRpatvam sura.nAthatAm vA |

तिष्ठत्य्_अखेद-उदयम्_अस्तहर्षम्

tiSThati_ akheda-udayam astaharSam

क्षय-उदयेष्व्_इन्दुर्_इव_एक.रूप: ॥९९॥

kSaya-udayeSu_ indu:_ iva_ eka.rUpa: ||99||

.

samprApya sAmrAjyam_atha Apadam vA  

so then

a kingdom gained or a catastrophe

sarIsRpatvam suranAthatAm vA  

the condition of a riversnake or the state of a Brightling Lord  

tiSThaty_akheda-udayam 

resting

untroubled the rising

asta-harSam  

the setting a delight  

kSaya-udayeSv 

when troubles arise

like Moon, with a single form

.

~vlm.99. Whether gaining the sovereignty of the earth, or elevated to the dignity of the lord of gods; or degraded to grovel upon the earth, or lowered to a creeping worm underneath the ground; the great minded man remains unchanged at his rise and fall, as the bright sun remains the same, both in his elevation and culmination.

Ø

निरस्त-संरम्भम्_अपास्त-भेदम्

प्रशान्त-नाना-फल-वल्गु-वेषम्

विचारया_आत्मानम्_अदीन.सत्त्वो

यथा भवस्य्_उत्तम-कार्य-निष्ठ: ॥१००॥

निरस्त-संरम्भम्_अपास्त-भेदम्

nirasta-saMrambham_apAsta-bhedam

प्रशान्त-नाना-फल-वल्गु-वेषम्

prazAnta-nAnA-phala-valgu-veSam |

विचारया_आत्मानम्_अदीन.सत्त्वो

vicArayA_AtmAnam_adIna.sattvo

यथा भवस्य्_उत्तम-कार्य-निष्ठ: ॥१००॥

yathA bhavasy_uttama-kArya-niSTha: ||100||

.

nirasta-saMrambham_apAsta-bhedam x

prazAnta-nAnA-phala-valgu-veSam x

vicArayA_AtmAnam_adIna.sattva: x

yathA bhavasy_uttama-kArya-niSTha: xx

~vlm.100. Freed from tumults and differences of faith, and exempted from pursuits for different results, employ your great mind, O Ráma! to the highest duty of investigation into the nature of the soul, and securing your ultimate liberation by it.

~sv.100 Hence, O Rama, engage yourself constantly in self-enquiry and rest firmly established in self-knowledge. You will never again be subjected to birth and bondage.

~m.100 O Rama, discard all differentiations like setting and rising. Be settled in that highest work of liberation being free of myriad forms. Be devoted to the best of works. Engage yourself in inquiry into Self. With the 'samadhi' that comes out of such inquiry all vasanas will decay. It will lead you to that highest state. Then abide in that in nonecstatic beatitude and bliss. You will never be smitten by the cycle of rebirths. End of Book of Upasama

#car #vicar #vicAra-: –

*AS. SV "has ... translated 'enquiry' or 'self-enquiry'. That is the popular translation. However, the word really means efficient movement of one's inner intelligence — 'car' in Sanskrit is 'to move'. It should not be confused with intellectual analysis. It is direct observation or 'looking within'.)" AS.

*jd. I translate vichAra in two ways: Inquiry and Enquiry.

an Inquiry is an investigation into cause;

Enquiry is an asking within.

Inquiry is Effective; Enquiry is Affective.

buddhi.Intellect Inquires; chitta.Affection Enquires.

 

तया उदित-प्रसर-विलास-शुद्धया

tayA udita-prasara-vilAsa-zuddhayA

गत.ज्वरम् पदम्_अवलम्बया अलम्

gata.jvaram padam_avalambayA alam |

धिया इद्धया पुनर्_इह जन्म-गन्धनैर्

dhiyA iddhayA punar_iha janma-gandhanair

बध्यसे समधिगत-आत्म-दृश्यया ॥101||

na badhyase samadhigata-Atma-dRzyayA ||101||

tayA udita-prasara-vilAsa-zuddhayA x

gata.jvaram padam_avalambayA alam x

dhiyA iddhayA punar_iha janma-gandhanai: x

na badhyase samadhigata-Atma-dRzyayA xx

~vlm.101. Live by the clear and purpling stream of your investigation, and you will come to rely in the undecaying and unsullied state of the pure soul; and then by coming to the knowledge and sight of the Supreme Spirit, by the light of your understanding; you will no more be bound to the bonds of future births upon this earth.

~sv.100 Hence, O Rama, engage yourself constantly in self-enquiry and rest firmly established in self-knowledge. You will never again be subjected to birth and bondage.

~m.100-101 O Rama, discard all differentiations like setting and rising. Be settled in that highest work of liberation being free of myriad forms. Be devoted to the best of works. Engage yourself in inquiry into Self. With the 'samadhi' that comes out of such inquiry all vasanas will decay. It will lead you to that highest state. Then abide in that in nonecstatic beatitude and bliss. You will never be smitten by the cycle of rebirths. End of Book of Upasama.

~VA. by vichara arising effortless? (vilAsa) meditation [from AB],
by pure meditation the heat [of anxieties] is gone and comes pure
state, by holding to it, pure Consciousness. By the vision of the Self
yb shining intellect, you are no more not bound by repeated
birth-bondage in this world

~AS: With your intellect (dhI) purified by expansion (prasara) and movement (vilAsa) arising from that thought (udita), attain (avalambaya) a pure state state free of all anxieties (gatajvaram literally free of fever).
With the intellect so fired up (dhiyA iddhayA) and having acquired total vision of the self, you will not be bound by the bondage of the birth (cycles again).

 

 

 

 

om

 

 

 

DAILY READINGS th 29June

 

fm3050 1.je29-30 FALL OF A KING .z50

https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.je29-30%20FALL%20OF%20A%20KING%20.z50.docx?dl=0

fm6001 2.je29-30 nirvANa Begun .z46

https://www.dropbox.com/s/iahd96s0funm8gp/fm6001%202.je29-30%20nirvANa%20Begun%20.z46.docx?dl=0

fm7102 3.je29-30 About THE WISE .z62

https://www.dropbox.com/s/5faqkiy4g3ha5gy/fm7102%203.je29-30%20About%20THE%20WISE%20.z62.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

 

 

Om

 

 

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fm5093 2.je25..28 FIRST FINALE .z101.docx

Jiva Das

unread,
Jun 20, 2021, 8:56:43 AMJun 20
to yoga-va...@googlegroups.com
FM.5 Complete

https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1-end.docx?dl=0

fm5093 FIRST FINALE 2.je25-28 .z101

https://www.dropbox.com/s/fqwwc74uaf7986k/fm5093%202.je25-28%20FIRST%20FINALE%20.z101.docx?dl=0





*O*ॐm







FM.5.93



*FIRST FINALE*



*VASISHTHA THE PLENTIFUL declared–*



मनाग् अपि विचारेण चेतसः स्वस्य निग्रहः ।

manAk_api vicAreNa cetasa: svasya nigraha: |

मनाग् अपि कृतो येन तेन आप्तम् जन्मनः फलम् ॥५।९३।१॥

manAk_api kRta:_yena tena_Aptam janmana: phalam ||5|93|1||

.

*with even a little Enquiry*

*there is control of your own chetas.Affectivity*

*with even a little activity*

*there is gotten the fruit of birth*

*.*

manAk_api vicAreNa cetasa: svasya nigraha: | manAk_api kRta:_yena
tena_Aptam janmana: phalam

*.*

*m.1 O Rama, if a person can restrain his mind even a little by even a
little inquiry, he will get the fruit of his birth.

*vlm.1 Vasishtha continued:—Ráma! He who is possessed of little reason, and
tries to subdue his mind as well as he can; succeeds to reap the fruit
(object) of his life (salvation).



विचार.काणिका या एषा हृदि स्फुरति पेलवा ।

vicAra.kANikA yA_eSA hRdi sphurati pelavA |

एषा.एव अभ्यास.योगेन प्रयाति शत.शाखताम् ॥५।९३।२॥

eSA_eva_abhyAsa.yogena prayAti zata.zAkha*tA.m *||5|93|2||

.

vicAra.kANikA yA *What has Enquiry for its seed is*

eSA hRdi sphurati pelavA *this heart.springing shoot.*

eSA eva abhyAsa.yogena *certainly by Yoga Practice*

prayAti zata.zAkha*tA.m *it *projects into a hundred branches*

*.*

*vlm.2. The small particle of reason that is implanted in the mind, becomes
by culture a big tree in time, projecting into a hundred branches in all
departments of knowledge.

*sv.1.2 VASISTHA continued: If one has achieved even a little bit of
control over the mind by self.enquiry, such a person has attained the fruit
of his life. For that self.enquiry will expand in his heart.

*m.2.3 Even if an iota of inquiry springs up in the heart of a person, by
practice, it will spread its branches wide and far. Fish and birds take
refuge in a full and grand lake. Similarly pure qualities take refuge in a
person of mature inquiry and detachment.

> vicAra.kalpa.vRkSasya kaNikA aGkura:

#*kaNa*.: a grain, single seed • a particle (of dust) • flake (of snow) • a
drop (of water) • a spark (of fire) • the sparkle of a gem • any minute
particle, atom (pref. #aNu) • #*kaNA* *–f..* a minute particle, atom, drop
• cummin seed • a kind of fly (= #kuIra.makSikA) • #*kaNI* *–f..* #kaNikA •
kaNam *.n..* a grain, single seed (cf. kaniSTha.) ¶ *kANa* *.adj..*
one.eyed, monoculous (#akSNA kANa:, "blind of one eye"); "one.eyed"; ¶
**m..* a crow.



किंचित् प्रौढ.विचारम् तु नरम् वैराग्य.पूर्वकम् ।

kiMcit prauDha.vicAram tu naram vairAgya.pUrvakam |

संश्रयन्ति गुणाः शुद्धाः सरः पूर्णम् इव अण्डजः ॥५।९३।३॥

saMzrayanti guNA: zuddhA: sara: pUrNam iva_aNDaja: ||5|93|3||

.

kiMcit prauDha.vicAram tu naram vairAgya.pUrvakam + saMzrayanti guNA:
zuddhA: sara: pUrNam iva_aNDaja:

.

*m.2.3 Even if an iota of inquiry springs up in the heart of a person, by
practice, it will spread its branches wide and far. Fish and birds take
refuge in a full and grand lake. Similarly pure qualities take refuge in a
person of mature inquiry and detachment.

*vlm.3. A little development of reason, serves to destroy the unruly
passions of the human breast, and then fill it with the good and pure
virtues; as the roes of a fish fill the tank with fishes. (The seed of
reason germinates in all good qualities).

*sv.3 When such enquiry is preceded by dispassion and has attained
stability by practice, all the noble qualities resort to it naturally.

*AB. guNA: prAg*.u*kta.zama.damAdaya: | aNDajA: pakSiNo matsyAz ca ||5|93|



संयग्विचारिणम् प्राज्ञम् यथाभूत.अवलोकिनम् ।

saMyak.vicAriNam prAjJam yathAbhUta.avalokinam |

आसादयन्त्य् अपि स्फारा* न अविद्या.विभवा* भृशम् ॥५।९३।४॥

AsAdayanti_api sphArA: na_avidyA.vibhavA* bhRzam ||5|93|4||

.

saMyag.vicAriNam prAjJam yathAbhUta.avalokinam + AsAdayanti api sphArA na
avidyAvibhavA bhRzam

.

*sv.4.11 Ignorance and its retinue do not bother one who is fully
established in self.enquiry and who sees what is, without distortion. When
he has found his foothold in the spiritual ground, he is not overcome by
the robbers known as sense.pleasures.

*m.4.11 An intelligent and wise man, who can see the reality behind matter
and phenomena through integral and holistic perception, will never be
attracted by the enormous (seeming) wealth due to ignorance.

*vlm.4. The rational man who becomes wise, by his vast observation of the
past and present, is never tempted by the influence of the ignorant, who
value their wealth above their knowledge.

*AB. guNA: prAg*.u*kta.zama.damAdaya: | aNDajA: pakSiNo matsyAz ca ||5|93|



किम् कुर्वन्ति इह विषमा* मानस्यो वृत्तयस् तथा ।

kim kurvanti_iha viSamA: mAnasya:_vRttaya:_tathA |

आधयो व्याधयो वा अपि संयक्.दर्शन.सन्मतेः ॥५।९३।५॥

Adhaya:_vyAdhaya:_vA_api saMyak.darzana.sat.mate: ||5|93|5||

.

kim kurvanti iha *what can they do here,*

viSamA: mAnasya: vRttaya: tathA *such mentally distressing activities*

Adhaya: vyAdhi.*Infection*.a: vA api *whether disease or anxiety/neurosis*

saMyag.darzana.san.mate: *of the mind with total vision of what's.So? *

*. *

viSama

mAnasya

vRtti

Adhi

saMyak

sanmati

*. *

*m.5 What can objects, mental movements, and harassments and afflictions do
to a man of wisdom?

*vlm.5. Of what good are great possessions and worldly honours to him, and
of what evil are the diseases and difficulties onto the man, who looks upon
them with an indifferent eye.

*sv.4.11 Ignorance and its retinue do not bother one who is fully
established in self.enquiry and who sees what is, without distortion....



क्व भ्रमत्.पवनापूरास् तडित्.पटल.पातलाः ।

kva bhramat.pavanApUrA:_taDit.paTala.pAtalA: |

पुष्कर.आवर्त.जलदा* गृहीता* बालिमुष्टिभिः ॥५।९३।६॥

puSkara.Avarta.jaladA: gRhItA: bAli.muSTibhi: ||5|93|6||

.

kva bhramat*.wandering*.pavana*.wind/purification/purifying.air*.ApUra*a:
~*taDit.*thunderbolt*.paT'ala*pA'tala*a: + ~**Pushkara.Blue.Lotus*.
*Avarta.Whirlpool*.jalada*.watergiving/raincloud*.a: gRhIta.
*grasped/taken/conceived*.a *by/with the* bAli*muSTi**.s.*bhi:

.

*vlm.6. As it is impossible to stop the impetuous hurricane, or to grasp
the flashing lightning, or hold the rolling clouds in the hand:—

*m.4.11 ... Can the huge aeonic clouds be held in the fist of a child?
Could a lovely lady hold the moon in the sky in a pearl chest fearing that
he is competing with her lotus like eyes?

*sv.4.11 Ignorance and its retinue do not bother one who is fully
established in self.enquiry and who sees what is, without distortion. When
he has found his foothold in the spiritual ground, he is not overcome by
the robbers known as sense.pleasures.



क्व नभोमध्य.संस्थ.इन्दुर् मुग्धैर् मणि.समुद्गकैः ।

kva nabha:.madhya.saMstha.indu:_mugdhai:_maNi.samudgakai: |

मुग्धया अङ्गनया बद्धो मुग्ध.इन्दीवर.शङ्कया ॥५।९३।७॥

mugdhayA_aGganayA baddha:_mugdha.indIvara.zaGkayA ||5|93|7||

.

kva

nabhas.madhya.saMstha=indu:

*the sky.middle.set=moon *

mugdhair maNi.samudgakai:

mugdhayA aGganayA baddha:

*bound by a pretty girl *

mugdha*.i*ndIvara.zaGkayA

*. *

#samudgaka . .ABComm.y5093.7 . samudgakai: sampuTakai: . with wrappers

#indIvara:, #indivara. इन्दी.वर mn. or इन्दी.वार, or इन्दि.वर the blossom
of a blue lotus, Nymphaea Stellata and Cyanea MBh.&c; . *m. a bee Gi1t.

*vlm.7. As it is impossible to put the moon like a brilliant moon.stone, in
a box of jewels; and as it is not possible for a belle to wear the crescent
of the moon like a moon flower on her forehead.

*m.4.11 ... Can the huge aeonic clouds be held in the fist of a child?
Could a lovely lady hold the moon in the sky in a pearl chest fearing that
he is competing with her lotus like eyes?

*ABComm.y5093.7 . samudgakai: sampuTakai: ||



क्व कट.प्रोच्चलद्.भृङ्ग.मण्डल.उत्पल.शेखराः ।

kva kaTa.proccalat.bhRGga.maNDala.utpala.zekharA: |

मुग्ध.स्त्री.श्वास.मधुरैर् मशकैर् मथिता* गजाः ॥५।९३।८॥

mugdha.strI.zvAsa.madhurai:_mazakai:_mathitA: gajA: ||5|93|8||

.

kva

*where *

kaTa.proccalad.bhRGga.maNDala*.u*tpala.zekharA:

mugdha.strI.zvAsa.madhurair mazakair mathitA: gajA:

*.*

*m.4.11 ... Could tiny mosquitoes, which are more tender than the breath of
a lovely young lady, kill a wild elephant?

*vlm.8. As it is impossible also for the buzzing gnats, to put to flight
the infuriate elephant, with the swarm of bees sucking his frontal ichor,
and the lotus bushes gracing



क्व इभ.मुक्ताफल.उल्लास.लसत्.सन्न.ख.पञ्जराः ।

kva_ibha.muktAphala.ullAsa.lasat.sanna.kha.paJjarA: |

सिंहाः समर.संरब्धा* हरिणैः प्र.विमर्दिताः ॥५।९३।९॥

siMhA: samara.saMrabdhA: hariNai: pra.vimarditA: ||5|93|9||

.

kva_ibha.muktAphala.ullAsa.lasat.sanna.kha.paJjarA: + siMhA:
samara.saMrabdhA hariNai: pravimarditA:

*. *

*m.4.11 ... Could tiny mosquitoes, which are more tender than the breath of
a lovely young lady, kill a wild elephant? Could deer kill a lion?

*vlm.9. As it is impossible too for a herd of timid stags, to with stand in
fighting the brave lion! gory with the "frontal pearls of slaughtered
elephants in his bloody chase:—

*sv.4.11 Ignorance and its retinue do not bother one who is fully
established in self.enquiry and who sees what is, without distortion. When
he has found his foothold in the spiritual ground, he is not overcome by
the robbers known as sense.pleasures.

*VA. first part of comparison is not clear
Where can lions garlanded with elephants pearls and decorated nail
scratches/scars on ribs be defeated by deers in a battle?

*AS: The image is that the lions nails are shining due to the pearls of
liquid oozing from a rutting elephant.

क्व विष.उल्लास.निर्यास.दग्ध.उन्नत.वन.द्रुमाः ।

kva viSa.ullAsa.niryAsa.dagdha.unnata.vana.drumA: |

क्षुधित.आजगराः क्षुब्धैर् निगीर्णा* बाल.दर्दुरैः ॥५।९३।१०॥

kSudhita.AjagarA: kSubdhai:_nigIrNA: bAla.dardurai: ||5|93|10||

.

kva *Where are*

viSa*.u*llAsa.niryAsa.dagdha*.u*nnata.vana.drumA: ...

*the* *poison.u*llAsa.niryAsa.dagdha*.u*nnata.*forest*.*trees *

kSudhita*.A*jagarA: kSubdhai:_nigIrNA: bAla.dardurai:

*m.4.11 ... Could small frogs swallow a python which could burn a huge tree
by its poisonous droppings from its fangs?

*vlm.10. As it is impossible like wise for a young frog, to devour a huge
and hungry snake, which like the poisonous tree, attracts other animals to
it by its poison, and then swallows them entire:—

*sv.4.11 Ignorance and its retinue do not bother one who is fully
established in self.enquiry and who sees what is, without distortion. When
he has found his foothold in the spiritual ground, he is not overcome by
the robbers known as sense.pleasures.

#jan #ja #aja #*Ajagara*.: #AjagarI (fr. aja.gara, "goat.swallower" अज.गर),
the boa.constrictor or similar large serpent; (a chapter of the MBh. ).

#dRR #*dardura*.: – a frog (cf. कूप.) Mn. xii, 64 MBh. R. &c; a flute (cf.
जल) _mRcch.iii, 18÷19 BhP.i,10,15.



क्व प्राप्त.भूमिको धीरो ज्ञात.ज्ञेयो विवेकवान् ।

kva prApta.bhUmika:_dhIra:_jJAta.jJeya:_vivekavAn |

आक्रान्तः किल विक्रान्तो विषय.इन्द्रिय.दस्युभिः ॥५।९३।११॥

AkrAnta: kila vikrAnta:_viSaya.indriya.dasyubhi: ||5|93|11||

.

kva *where is a *

prApta.bhUmika:_dhIra: jJAta.jJeya:_vivekavAn *+ *AkrAnta: kila vikrAnta:

viSaya*.i*ndriya.dasyubhi: *by sense.object=thieves*

.

#das #dasyu *m.. enemy of the gods (e.g. #zambara, #zuSNa, #cumuri, #dhuni;
all conquered by indra, agni, &c ), impious man, barbarian, robber (called

#dhanin) RV. AV. &c; any outcast or Hindu who has become so by neglect of
the essential rites Mn.

*m.4.11 Could senses at any time vanquish or overwhelm a 'jnani' who has
attained many stages in his journey towards the supreme goal?

*vlm.11. So it is impossible for the robbers of outward senses, to
overpower upon the man of reason, who is acquainted with the grounds of
Knowledge, and knows the knowable Brahma.

*sv.4.11 Ignorance and its retinue do not bother one who is fully
established in self.enquiry and who sees what is, without distortion. When
he has found his foothold in the spiritual ground, he is not overcome by
the robbers known as sense.pleasures.



विचार.धियम् अप्रौढम् हरन्ति विषय.अरयः ।

vicAra.dhiyam aprauDha.m haranti viSaya.araya: |

प्रचण्ड.पवनामृद्वीम् कृत्त.वृन्ताम् लताम् इव ॥५।९३।१२॥

pracaNDa.pavanA.mRdvIm kRtta.vRn*tA.m *la*tA.m *iva ||5|93|12||

.

vicAra.dhiyam aprauDha.m haranti viSaya.araya: + pracaNDa.pavanAmRdvIm

kRtta.vRn*tA.m *la*tA.m *iva

.

*sv.12.15 But, sense.pleasures do overcome one who is not so established.
He who is not constantly engaged in self.enquiry and is not thus constantly
conscious of the self, he alone is considered a dead man.

*vlm.12. But the sensible objects and the organs of sense, destroy the
imperfect reason; as the violence of the wind, breaks off the stalks of
tender plants.

*m.12.15. Sensuous things overhelm a person who is not skilled or mature in
inquiry. It is like a tender creeper being dragged along by strong and
furious winds.



न विवेक.लवम् प्रौढम् भङ्क्तुम् शक्ता* दुराशयाः ।

na viveka.lavam prauDha.m bhaGktum zaktA* durAzayA: |

कल्प.क्षोभ.महाधीरम् शैलम् मन्द.अनिला* इव ॥५।९३।१३॥

kalpa.kSobha.mahAdhIram zailam manda.anilA* iva ||5|93|13||

.

na viveka.lavam prauDha.m bhaGktum

*to enjoy are able *

zaktA: durAzayA:

kalpa.kSobha.mahAdhIram

zailam manda.anilA iva *like a mountain by *

*. *

*m.12.15. Mature intelligence and discrimination can never be pulled along
by movements of attachment. Meru mountain can not be unsettled even by
aeonic winds. The typhoon of worry can root out a creeper that is not well
rooted in soil. It can never uproot a great tree.

*vlm.13. Yet the wicked passions and desires, have no power to destroy the
perfected understanding; as the lesser gales of minor deluges, are not
strong enough to remove the mountain. (The great deluge is the
mahakalpanta, and the partial ones are

called the Khanda or yuga.pralayas).



अगृहीत.महा.पीठम् विचार.कुसुम.द्रुमम् ।

a.gRhIta.mahA.pITha.m vicAra.kusuma.druma.m |

चिन्ता.वात्याविधुन्वन्ति न अस्थिर.स्थिति.सुस्थितम् ॥५।९३।१४॥

cintA.vAtyAvidhunvanti na_asthira.sthiti.susthitam ||5|93|14||

.

a.gRhIta.mahA.pITha.m

vicAra.kusuma.druma.m *. the flowery tree of Enquiry + *

cintAvAtyAvidhunvanti

na_asthira.sthiti.susthitam

.

*m.12.15. Mature intelligence and discrimination can never be pulled along
by movements of attachment. Meru mountain can not be unsettled even by
aeonic winds. The typhoon of worry can root out a creeper that is not well
rooted in soil. It can never uproot a great tree.

*vlm.14. Unless the flowery arbor of reason, takes its deep root in the
ground of the human mind, it is liable to be shaken at every blast of the
conflicting thoughts; because the unstable soul can have no stability; nor
the uncertain mind can have any certainty.

Thus, the lion who has attacked and killed a wild elephant...

*VA. well.rooted tree flowering with flowers of vicara, is not shaken by
the winds of worries, but non.stably rooted can not stay firm/unshaken.

*AS: The word cintAvAtyAvidhunvanti should be broken up as cintAvAtyA
vidhunvanti.
The meaning of the first first word is one NOT having a good foundation.
Thus, the overall meaning is: A tree which is not well rooted (i.e. not
having a big base) having flowers of thoughts is shaken by winds of
worries; but one which is well established (susthiram) in a a state of
careful attention (Asthirasthiti). Thus thoughts with firm conviction are
not shaken.



गच्छतस् तिष्ठतो वा अपि जाग्रतः स्वपतो ऽपि वा ।

gacchata:_tiSThata:_vA_api jAgrata: svapata:_api vA |

न विचारमयम् चेतो यस्य असौ मृत* उच्यते ॥५।९३।१५॥

na vicAramayam ceta:_yasya_asau mRta* ucyate ||5|93|15||

.

*w**hether going or staying, *

*whether waking or dreaming—*

na vicAra*m *ayam cetas yasya *one whose chetas.Affectivity is not made by
Enquiry* – or ca_ita:

asau mRta: ucyate *they call him "Dead".*

*vlm.15. He whose mind does not stick to strict reasoning, either when he
is sitting or walking, or waking or sleeping; is said to be dead to reason.

*m.12.15. He is dead whose mind is not constantly engaged in understanding
the nature of mind even while he is walking, sleeping eating or doing
anything.

#*maya *"zabda.mayam zabda*m *ayam" ||5|93| das.jiva¤gmail.com
<das....@gmail.com>



किम् इदम् स्याज् जगत् किम् स्याद् देहम् इत्य् अनिशम् शनैः ।

kim idam syAt_jagat kim syAt_deham iti_anizam zanai: |

विचारय अध्यात्म.दृशा स्वयम् वा सज्जनैः सह ॥५।९३।१६॥

vicAraya_adhyAtma.dRzA svayam vA sajjanai: saha ||5|93|16||

.

ki*m *idam syAt *. "what would this be? *

jaga*t k*im syAt *. what of this world? *

deham *. this body?" *

it*i_*anizam zanai: *. so regularly constantly *

vicAraya adhyAtma.dRzA *. enquire with the viewpoint of Overself *

svayam vA sajjanai: saha *– by yourself or in Good Company*

*. *

*vlm.16. Therefore think always within yourself, and in the society of good
people, about what is all this, what is this world, and what is this body
in a spiritual light, (i.e. Spiritually considered, the material universe
will disappear from view).

*sv.16.21 Hence, O Rama, carry on this enquiry constantly. This enquiry
reveals the truth by dispelling the darkness of ignorance. Knowledge of the
truth in its turn drives away all sorrow. ...

*m.16.21 . O Rama, engage yourself in spiritual inquiry into questions
like. 'What is this world? What is this body?' Do it along with good
people.



अन्धकार.हरेण आशु विचारेण परम् पदम् ।

andhakAra.hareNa_Azu vicAreNa param padam |

दृश्यते विमलम् वस्तु प्रदीपेन इव भास्वता ॥५।९३।१७॥

dRzyate vimalam vastu pradIpena_iva bhAsvatA ||5|93|17||

.

*by ending blindness vichAra.Enquiry soon reveals the perfect state*

*immaculately clear and real, like a lamp outshone by the sun*

*.*

andhakAra.hareNa_Azu vicAreNa param padam + dRzyate vimalam vastu
pradIpena_iva bhAsvatA

*.*

*vlm.17. Reason displays the darkness of ignorance, and shows the state of
the Supreme as clearly, as when the light of the lamp shows everything
clearly in the room.



ज्ञानेन सर्व.दुःखानाम् विनाश*उपजायते ।

jJAnena sarva.du:khAnAm vinAza*upajAyate |

कृत.आलोक.विलासेन तमसाम् इव भानुना ॥५।९३।१८॥

kRta.Aloka.vilAsena tamasAm iva bhAnunA ||5|93|18||

.

jJAnena *by jnAna Wisdom*

sarva.du:khAnAm *for every suffering*

vinAze upajAyate *when destruction has overcome*

kRta*.A*loka.vilAsena *by the play made by the sight*

tamasA*m *iva bhAnunA *as**.for shadows by the light*

*.*

*vlm.18. The light of knowledge dispels the gloom of sorrow, as the solar
light puts to flight the shadow of night. (Knowledge is the sunlight of the
soul).

*sv.16.21 Knowledge of the truth in its turn drives away all sorrow.

*vwv.1657.y5.93.18,24. The destruction of all pains is produced by
Knowledge. One possessing Knowledge, in whom the Bliss (of the Self) has
risen, does not sink (or perish) anywhere.



ज्ञाने प्रकटताम् याते ज्ञेयम् व्ययम् उदेत्य् अलम् ।

*jJAna.i *prakaTa*tA.m *yAte jJeyam vyayam udeti_alam |

रवाव् अभ्युदिते भूमाव् आलोक* इव निर्मलः ॥५।९३।१९॥

ravau_abhyudite bhUmau_Aloka* iva nirmala: ||5|93|19||

.

jJAna*.knowledge/Wisdom*.i prakaTa*.manifest/apparent*.ness.tA.*ness/state*.m
yAta*.having.come/gone.to <http://gone.to>*.i jJeya*.2Bknown/knowable*.m
vyaya*m udeti.*arises* alam.*enuf/fully* + *whin **the* ravi.*sun*.au
abhyudita.*rising/sunrise\arisen\sprung.from*.i bhUmi.*land/terrain*.au
Aloka.*Light/Sight*.i abhyudita.*rising/sunrise\arisen\sprung.from**i iva
*.like/as.if* nirmala.*spotless/taintless*:

.

*vlm.19. Upon appearance of the light of knowledge, the knowable comes to
appear of itself; as the appearance of sunlight in the sky, shows every
object on earth below.

*sv.16.21 Along with knowledge arises the experience of it. But when the
inner light, kindled by a proper study of the scriptures and enquiry into
their truth, illumines both knowledge and the experience of it, their total
identity is realised....

*m.16.21 .... Because of the mirthful play of sunlight all darkness
vanishes. When knowledge is evident, then truth, the thing to be known,
will emerge into perception. ...

*VA. shouldn’t it be jJeyam avyayam*.u*deti*.a*lam?
When knowledge becomes clear, (direct) knowlege of imperishable
appears, like when sun rises above the earth, it pure light appears

*AS: No! It is saying that when knowledge arises, the things to know
(jJeyam) goes to deterioration, just as with the rise of the sun on earth,
the vision clears (nirmala: avaloka:) .



येन शास्त्र.विचारेण ब्रह्म.तत्त्वम् प्रबुद्ध्यते ।

yena zAstra.vicAreNa brahma.tattvam prabuddhyate |

तद् भानम् उच्यते ज्ञेयाद् अभिन्नम् इव संस्थितम् ॥५।९३।२०॥

tat_bhAnam ucyate jJeyAt_abhinnam iva saMsthitam ||5|93|20||

.

*by which Shâstra.inquiry *

*the brahma.Thatness is awakened. *

*That is called Illumination, *

*set **as.if non.different from jneya, what is to.be.known*

.

yena zAstra.vicAreNa *. ... by which shAstra.Inquiry *

brahma.tattvam prabuddhyate *. brahmic Thatness is realized + *

ta*t_*bhAna*m *ucyate *. that is called illumination *

jJeyA*t_*abhinna*m *iva saMsthitam

.

*jd. bhAna #bhAna comes from the familiar >#bhA. *vlm. "... the knowledge
of Divine [brahmic] Truth [tat.tva.That.ness], the same knowledge [tat] is
known as self.same with the knowable Truth itself. *sv. speaks of "inner
light" in his paraphrase. I call it Illumination here, in the sense of
Projection.

*m.16.21 ... Jnana is inquiry into scriptures which are same as truth to be
known and which reveal the Brahman principle (through their revealing
statements). Wise men call the knowledge of Self gained through inquiry as
jnana, (tribe) knowledge. That which is to be known, 'the jneya' is
embedded in jnana, like sweetness in milk.

*sv.16.21 Along with knowledge arises the experience of it. But when the
inner light, kindled by a proper study of the scriptures and enquiry into
their truth, illumines both knowledge and the experience of it, their total
identity is realised. This inner light itself is regarded as self.knowledge
by the holy ones: and the experience of it is an integral part of
self.knowledge and non.different from it.



विचार.उत्थ.आत्म.विज्ञानम् ज्ञानम् अङ्ग विdur बुधाः ।

vicAra.uttha.Atma.vijJAnam jJAnam aGga vidu:_budhA: |

ज्ञेयम् तस्य अन्तरा इव अस्ति माधुर्यम् पयso यथा ॥५।९३।२१॥

jJeyam tasya_antarA_iva_asti mAdhuryam payasa:_yathA ||5|93|21||

.

*Self.Realizing*

*arisen from Enquiry*

*is what the wise call Wisdom.*

*What can be known*

*is **as.if*

*within That,*

*like sweetness in water*

*. *

vicAra*.In/En.quiry\exploration*.uttha*Atma.vijJAna.m jJAna.m aGga ~*vidus
*.they.know* budha.a: *+ *jJeya.m tasya antara.a iva asti mAdhurya.m
payas.a: yathA

.

*m.16.21 ... Jnana is inquiry into scriptures which are same as truth to be
known and which reveal the Brahman principle (through their revealing
statements). Wise men call the knowledge of Self gained through inquiry as
jnana, (tribe) knowledge. That which is to be known, 'the jneya' is
embedded in jnana, like sweetness in milk.

*vlm.21. Spiritual knowledge is the result of reason, and is reckoned as
the only true knowledge by the wise; it includes the knowledge of the
knowable soul, as the water contains its sweetness within itself.

*sv.16.21 Along with knowledge arises the experience of it. But when the
inner light, kindled by a proper study of the scriptures and enquiry into
their truth, illumines both knowledge and the experience of it, their total
identity is realised. This inner light itself is regarded as self.knowledge
by the holy ones: and the experience of it is an integral part of
self.knowledge and non.different from it.

*m.16.21 ... Jnana is inquiry into scriptures which are same as truth to be
known and which reveal the Brahman principle (through their revealing
statements). Wise men call the knowledge of Self gained through inquiry as
jnana, (tribe) knowledge.

*vlm.21. Spiritual knowledge is the result of reason [#vicAra, vichAra
Enquiry] and is reckoned as the only true knowledge by the wise; it
includes the knowledge of the knowable soul, as the water contains its
sweetness within itself.

vicArotthAtmavijJAnaM jJAnamaGga vidurbudhAH |
jJeyaM tasyAntarevAsti mAdhuryaM payaso yathA ||5|93| 21
*VA. knowledge of Self arising from vicara is known as divided by ignorance.
object knowledge is residing inside the Self, as sweetness in water.

*AS: The meaning is:
Knowledge of self arising out of thoughts is known as (true) knowledge by
the wise, my dear (aGga);
what needs to be known (jJeya) resides inside it, just like sweetness
inside milk!
The word payas has both meanings water and milk.
There is a standard joke in India that a learned milkman is the one who
adulterates milk with water; for he knows Sanskrit!



संयग्ज्ञान.समालोकः पुमान् ज्ञेय.मयः स्वयम् ।

saMyak.jJAna.samAloka: pumAn jJeya.maya: svayam |

भवत्य् आपीत.मैरेयः सदा मद.मयो यथा ॥५।९३।२२॥

bhavati_ApIta.maireya: sadA mada.maya:_yathA ||5|93|22||

.

*of Unitive.Wisdom*

*a Same.Light Human is something to.be.known*

*becoming itself*

*like*

*a soft.drinker on hard drink*

*gone mad*

*.*

saMyak*jJAna.samAloka: pumAn jJeya.maya: svayam + bhavati_ApIta.~maireya
*.beer.Shandy*:

sadA mada.maya:_yathA

*.*

*vlm.22. The man knowing all knowledge, becomes full of knowledge; as the
strong dramdrinker turns a tippler himself. (Fullness of spiritual
knowledge is compared with "hard drinking" in the mystic poetry of
orientals, to denote the inward rapture which is caused by both).

*m.22.24. Persons who are luminous with integral and holistic inquiry are
full of that 'jneya' (that which is to be known). One who is drunk fully is
always intoxicated.

.

* #*maireya:* a cocktai Shandy of surA and Asava: perhaps a mix of beer and
liquor.



समम् स्वरूपम् अमलम् ज्ञेयम् ब्रह्म परम् विदुः ।

samam svarUpam amalam jJeyam brahma param vidu: |

ज्ञान.अभिगम.मात्रेण तत् स्वयम् सम्प्रसीदति ॥५।९३।२३॥

jJAna.abhigama.mAtreNa tat svayam samprasIdati ||5|93|23||

.

samam svarUpam amalam jJeyam brahma param vidu: + jJAna.abhigama.mAtreNa
tat svayam samprasIdati

.

*m.22.24. 'Jneya' is Brahman, the Supreme, the Pure and the Equal. This
Brahman pours grace itself by the very approach made to know it. A 'jnani'
is always in his beatitude.

*vlm.23. They then come to know the knowable, supreme spirit as immaculate
as their own souls; and it is only through the knowledge of the supreme
spirit, that this rapture imparts its grace to the soul.



ज्ञानवान् उदित.आनन्दो न क्वचित् परिमज्जति ।

jJAnavAn udita.Ananda:_na kvacit parimajjati |

जीवन्मुक्तो गत.असंगः सम्राड्.आत्मा इव तिष्ठति ॥५।९३।२४॥

jIvanmukta:_gata.asaMga: samrAT.AtmA_iva tiSThati ||5|93|24||

.

*someone Wisdom.wise*

*in whom Happiness has arisen*

*is not absorbed anywhere*

*Living.Free, gone hir detachment, at rest in the sovereignty of Self*

.

jJAna*.knowledge/Wisdom*.van*.ful* udita*.arisen*.*Ânanda.Happiness.*: na.
*no/t* kvacit*.wherever**/sometimes* parimajjat.i + jIvanmukta*.Living.Free*:
gata*.having.gone.to <http://having.gone.to>*.asaMga*.unattached*: samrAT
*.sovereign*.Atma*.self/Self\soul*.a iva*.like/as.if*
tiSThat.*resting/remaining
*.i

*.*

*vwv.2310/35.24b. He does not fasten (his mind) on anything. He has a
satisfied form and an unattached mind. The person liberated while living,
with his attachment gone, lives as if he has the nature of a paramount
sovereign.

*vwv.1657.y5.93.18,24. The destruction of all pains is produced by
Knowledge. One possessing Knowledge, in whom the Bliss (of the Self) has
risen, does not sink (or perish) anywhere.

*m.22.24. He will never attach himself to anything/will hence drown himself
in anything (other than jnana). He will be like an emperor without any
attachments.

#majj #parimajj #majj #parimajj – to immerse; soak: be absorbed:
jJAnavAn_udita*.A*nando na kvaci*t p*arimajjati ||5|93|, the Wisdom.wise in
whom Ananda.Happiness has arisen, is not absorbed with anything. y5093.024.





ज्ञानवान् हृद्य.शब्देषु वीणा.वंश.रव.आदिषु ।

jJAnavAn hRdya.zabda.iSu vINA.vaMza.rava.AdiSu |

कामिन्याः कान्त.गीतेषु सम्भोग.मलिनेषु च ॥५।९३।२५॥

kAminyA: kAnta.gIta.iSu sambhoga.malina.iSu ca ||5|93|25||

.

*the Wisdom.wise*

*by heartful sounds*

*the artful sounds of lute and flute*

*by pretty cries of pretty girls* *and their naughty delights*

*...*

.

jJAna*.knowledge/Wisdom*.vAn.*like* hRdya.zabda.iSu vINA.vaMza.rava.AdiSu +
kAminyA: kAnta.gIta.iSu

sambhoga.malina.iSu ca

*.*

*m.25.28. A 'jnani' will not be interested even in the soulful tones and
tunes coming out of instruments like flute, veena and the voices of amorous
and lovely ladies, indulging in romantic activities.

*vlm.25. The sapient man remains indifferent to the sweet sound of songs,
and to the music of the lute and flute; he is not humored by the
songstresses, and by the allurement of their persons and the enticement of
their foul association.

*sv.25.42 Such a sage is not distracted by the diverse experiences he may
apparently be subject to, whether they are regarded by others as pleasant
or unpleasant.



वसन्त.मद.मत्तानाम् षट्पदानाम् स्वनेषु च ।

vasanta.mada.mattAnAm SaTpadAnAm svana.iSu ca |

प्रावृट्.प्रसर.पुष्पेषु जलद.स्तनितेषु च ॥५।९३।२६॥

prAvRT.prasara.puSpa.iSu jalada.stanita.iSu ca ||5|93|26||

.

vasanta.mada.mattAnAm SaTpadAnAm svana.iSu ca + prAvRT.prasara.puSpa.iSu
jaladastanita.iSu ca

*.*

vlm.26 He sits unaffected amidst the hum of buzzing bees fluttering
joyfully over spring flowers, and amidst blooming blossoms of rainy weather
under the growling noise of roaring clouds.



उत्ताण्डव.शिखण्डेषु केका.कलरवेषु च ।

uttANDava.zikhaNDa.iSu kekA.kalarava.iSu ca |

रणित.अम्भोद.खण्डेषु सारस.क्वणितेषु च ॥५।९३।२७॥

raNita.ambhoda.khaNDa.iSu sArasa.kvaNita.iSu ca ||5|93|27||

.

*Ott.onomat. #*kekA* f. . the cry of a peacock. . y1031.027.

क्वण् #kvaN . #*kvaNita . *sounded, twanged (as a stringed instrument) •
humming (as a bee) • n. sound, twang +

#*kalarava* . a low sweet tone • the Indian cuckoo +

uttANDava.zikhaNDa.iSu

kekA.kalarava.iSu ca |

raNita.ambhoda.khaNDa.iSu

sArasa.kvaNita.iSu ca

*.*

*vlm.27. He remains unexcited by the loud screams of the peacock, and the
joyous shrill of storks at the sight of fragments of darks clouds; and by
the rolling and rumbling of the gloomy clouds in humid sky.

*m.25.28 . A 'jnani' will not be interested even in the soulful tones and
tunes coming out of instruments like flute, veena and the voices of amorous
and lovely ladies, indulging in romantic activities. He will not take
interest in the dance of peacocks or cloud.thundering. Moon is not
interested in lotuses.



कर्तर्य् आदि.कर.अन्तेषु गम्भीर.मुरजेषु च ।

kartari_Adi.kara.anta.iSu gambhIra.muraja.iSu ca |

तत.अवनद्ध.सुषिर.चित्र.वाद्य.स्वनेषु च ॥५।९३।२८॥

tata.avanaddha.suSira.citra.vAdya.svana.iSu ca ||5|93|28||

.

kartari_Adi.kara*.a*nta.iSu

gambhIra.muraja.iSu ca

tata*.a*vanaddha.suSira.citra.vAdya.svana.iSu ca ...

*. *

#gambhIra

#muraja

#tata

#avanaddha

#suSira

#citra

#vAdya

#svan – to sound . #*svana* *m.. sound, roar +

*vlm.28. He is not elated by the sound of musical instruments, as that of
the jarring cymbal or ringing bell held in the hands; and the deep
rebellowing drum beaten by the rod; nor the wind, wired or skinned
instruments can act upon his mind.

*m.25.28 . Similarly a jnani is disinterested in sounds and music whether
pleasant or unpleasant.



केषु.चिन् न निबध्नाति रूक्षेषु मधुरेषु च ।

keSucit_na nibadhnAti rUkSa.iSu madhura.iSu ca |

रणितेषु रतिम्, राम, पद्मेष्व् इव निशाकरः ॥५।९३।२९॥

raNita.iSu ratim, rAma, padm*a.iSu_*iva nizAkara: ||5|93|29||

.

keSucit_na nibadhnAti

rUkSa.iSu madhura.iSu ca |

raNita.iSu ratim, rAma, padm*a.iSu_*iva nizAkara:

*. *

*vlm.29. He turns his mind to nothing that is sweet or bitter to taste, but
delights in his own thoughts; as the moon sheds her light upon the
spreading lotus.bud in the lake.

*m.29.39 ... He is disinterested in all eatables and fruits. He will not be
interested in the residential places of Yama, Moon, Rudra, Sun, Vayu and
such gods. Nor is he interested in the enchanting flaura and fauna on the
slopes of hills. He is always with a fulfilled mind, silent and unmoved
even by enemies.



ज्ञानवान् बाल.कदली.स्तम्भ.पल्लव.पालिषु ।

jJAnavAn bAla.kadalI.stambha.pallava.pAliSu |

सुर.गन्धर्व.कन्य.अङ्ग.लता.नन्दन.केलिषु ॥५।९३।३०॥

sura.gandharva.kanya.aGga.latA.nandana.keliSu ||5|93|30||

.

jJAnavAn bAla.kadalI.stambha.pallava.pAliSu +
sura.gandharva.kanya.aGga.latA.nandana.keliSu

*. *

*vlm.30. The wise man is indifferent to the attractions of beauties and
celestial nymphs; who are as graceful in their stature and attire, like the
young shoot of the plantain tree with its spreading foliage.

*m.29.39. He will not be enticed by the lovely limbs of celestial women who
sport in the heavenly play fields. He will not be interested even in those
things which are in his possession and control. He is disinterested in all
eatables and fruits.



केषु क्वचिन् न बध्नाति स्वायत्तेष्व् अप्य् असक्त.धीः ।

ka.iSu kvacit_na badhnAti svAyatt*a.iSu_*api_asakta.dhI: |

राम, स्पर्श.रतिम् धीरो हंसो मरु.महीष्व् इव ॥५।९३।३१॥

rAma, sparza.ratim dhIra:_haMsa:_maru.mahISu_iva ||5|93|31||

.

ka.iSu kvacin_na badhnAti

svAyatt*a.iSu_*api_asakta.dhI:

rAma sparza.ratim dhIro

haMso maru.mahISu_iva

.

*vlm.31. His mind is attached to nothing that is even his own, but remains
indifferent to everything; as a swan exposed to a barren spot. (The world
ta:_athe wise is a barren desert).

*m.29.39. He will not be interested in the residential places of Yama,
Moon, Rudra, Sun, Vayu and such gods. Nor is he interested in the
enchanting flaura and fauna on the slopes of hills.



ज्ञानवान् पिण्ड.खर्जूर.कदम्ब.पनस=आदिषु ।

jJAnavAn piNDa.kharjUra.kadamba.panasa=AdiSu |

मृत्.वीक.उर्वारुक.अक्षोट.बिम्ब.जम्बीर.जातिषु ॥५।९३।३२॥

mRt.vIka.urvAruka.akSoTa.bimba.jambIra.jAtiSu ||5|93|32||

.

jJAnavAn

*someone Wisdom.wise *

piNDa.kharjUra.kadamba.panasa=AdiSu |

piNDa.*date.tree*.kadamba.panasa=AdiSu

mRt.vIka.urvAruka.akSoTa.bimba.jambIra.jAtiSu

mRt.vIka.*cucumber*.akSoTa.bimba.jambIra.jAtiSu

*. *

*vlm.32. The wise have no taste in delicious fruits, nor do they hunger
after dainty food of any kind. (Here follows the names of some sweet fruits
and meats which are left out).

*m.29.39. He will not be interested in the residential places of Yama,
Moon, Rudra, Sun, Vayu and such gods. Nor is he interested in the
enchanting flaura and fauna on the slopes of hills. He is always with a
fulfilled mind, silent and unmoved even by enemies.



मदिरा.मधु.मैरेय.माध्वीक.आसव.भूमिषु ।

madirA.madhu.maireya.mAdhvIka.Asava.bhUmiSu |

दधि.क्षीर.घृताम् इक्षान.वनीत.ओदन.आदिषु ॥५।९३।३३॥

dadhi.kSIra.ghRtA.m ikSAna.vanIta.odana.AdiSu ||5|93|33||

.

madirA.madhu.maireya.mAdhvIka.Asava.bhUmiSu + dadhi.kSIra.ghRtA.m

ikSAna.vanIta.odana.AdiSu

.

*m.29.39. He will not be enticed by the lovely limbs of celestial women who
sport in the heavenly play fields. He will not be interested even in those
things which are in his possession and control.

*vlm.33. He does not thirst after delicious drinks, as milk, curd, butter,
ghee and honey; nor does he like to taste the sweet liquors at all. He is
not fond of wines and liquors of any kind, nor of beverages and drinks of
any sort, such as milk, curds, butter &c., for his sensual delight. (But he
hungers and thirsts for eternal life &c., See the Sermon on the Mount).



षड्.रसेषु विचित्रेषु लेह्य.पेय.विलासिषु ।

SaT.rasa.iSu vicitra.iSu lehya.peya.vilAsiSu |

फलेष्व् अन्येषु मूलेषु शाकेष्व् अप्य् आमिषेषु च ॥५।९३।३४॥

phal*a.iSu_*anya.iSu mUla.iSu zAk*a.iSu_*api_AmiSa.iSu ca ||5|93|34||

.

SaT.rasa.iSu vicitra.iSu lehya.peya.vilAsi.Su + phala.iSu_anya.iSu mUla.iSu
zAka.iSu_api_AmiSa.iSu ca

.

*vlm.34. He is not fond of the four kinds of food, which are either chewed
or licked or sucked or drunk; nor of the six flavours as sweet, sour,
bitter, pungent. &c, to sharpen his appetite. He longs for no sort of
vegetable or meat food; (because none of these can give him satiety).

*m.29.39. He is disinterested in all eatables and fruits. He will not be
interested in the residential places of Yama, Moon, Rudra, Sun, Vayu and
such gods. Nor is he interested in the enchanting flaura and fauna on the
slopes of hills. He is always with a fulfilled mind, silent and unmoved
even by enemies.



केषुचिन् न अनुबध्नाति तृप्त.मूर्तिर् असक्त.धीः ।

keSucit_na_anubadhnAti tRpta.mUrti:_asakta.dhI: |

आस्वादन.रतिर् विप्रः स्व.शरीर.लवेष्व् इव ॥५।९३।३५॥

AsvAdana.rati:_vipra: sva.zarIra.lava.iSu_iva ||5|93|35||

.

keSu*cit*_na_anubadhnAti

*he's not attached to anything *

tRpta.mUrtir

*contented figure *

*unattached thoughts *

asakta.dhI: |

AsvAdana.rati:_vipra:

sva.zarIra.lava.iSu_iva

*. *

*vwv.2310a/35.24b. He does not fasten (his mind) on anything. He has a
satisfied form and an unattached mind. The person liberated while living,
with his attachment gone, lives as if he has the nature of a paramount
sovereign.

*vlm.35. Quite content in his countenance, and unattached to every thing in
his mind, the wise Vipra does not bind his heart either to the pleasures of
taste, or tending to the gracefulness of his person.



ज्ञानवान् यम.चन्द्र.इन्द्र.रुद्र.अर्क.अनिल.सद्मसु ।

jJAnavAn yama.candra.indra.rudra.arka.anila.sadmasu |

मेरु.मन्दर.कैलास.साह्य.दर्दुर.सानुषु ॥५।९३।३६॥

meru.mandara.kailAsa.sAhya.dardura.sAnuSu ||5|93|36||

.

*somebody Wisdom.wise *

yama.candra*.i*ndra.rudra*.a*rka*.a*nila.sadmasu

*in the Houses of the Deathlord yama, *

*of Moon, *

*of rudra the Terrible, *

*of Sun, *

*of Wind, *

*on the peaks *

*of Mount.meru, the centerpoint, *

*of* *Churnstick Mountain, *

*of shiva's own kailAsa*,

.sAhya.dardura.sAnuSu

...

jJAnavAn *someone wise *

yama.candra.indra.rudra.arka.anila.sadmasu |

*Yama the Deathlord, Chandra the moon*.indra.rudra.arka.anila.sadmasu |

meru.mandara.kailAsa.sAhya.dardura.sAnuSu

*Meru*.mandara.*Kailása*.sAhya.dardura.sAnuSu

*.*

*vlm.36. The sapient is not observant of the adoration paid to Yama, sun,
moon, Indra, and Rudras and Marutas (in the Vedas); nor does he observe the
sanctity of the Meru, Mandara and Kailasa Mountains, and of the table lands
of the Sahya and

Dardura hills: (the early habitations of Indian Aryans).

*m.29.39. ... He will not be interested in the residential places of Yama,
Moon, Rudra, Sun, Vayu and such gods. Nor is he interested in the
enchanting flaura and fauna on the slopes of hills. He is always with a
fulfilled mind, silent and unmoved even by enemies.



कौशेय.दल=जालेषु चन्द्र.बिम्ब.कल.आदिषु ।

kauzeya.dala=jAla.iSu candra.bimba.kala.AdiSu |

कल्प.पादप.कुञ्जेषु देह.शोभा.विलासिषु ॥५।९३।३७॥

kalpa.pAdapa.kuJja.iSu deha.zobhA.vilAsiSu ||5|93|37||

.

...

kauzeya.dala=jAla.iSu ... *in silk.fragment=nets – *torn underwear ???

candra.bimba.kala*.A*diSu *moon.disc.phases=&c*

kalpa.pAdapa.kuJja.iSu *Kalpa.tree.bower*

deha.zobhAvilAsiSu *body.beauty.lovers...*

.

*vlm.37. He takes no delight in the bright moon.beams, which mantle the
earth as with a silken vesture; nor does he like to rove about the groves
of the Kalpa arbours, for refreshment of his body and mind.

*m.29.39 ... Nor is he interested in the enchanting flaura and fauna on the
slopes of hills. He is always with a fulfilled mind, silent and unmoved
even by enemies.



रत्न.काञ्चन.कुड्येषु मुक्ता.मणि.मयेषु च ।

ratna.kAJcana.kuDya.iSu muktA.maNi.maya.iSu ca |

निल.उत्तम.उर्वशी.रम्भा.मेनक.अङ्ग.लतासु च ॥५।९३।३८॥

nila.uttama.urvazI.rambhA.menaka.aGga.latAsu ca ||5|93|38||

.

ratna.kAJcana.kuDya.iSu *within jeweled golden walls *

muktA.maNi.maya.iSu ca *with pearls & Wishing.stones *

*and viny girls *

*nilottamA.BlueHigh *

*urvashI the Dawn *

rambhA.menaka*.a*Gga.latAsu ca

.

*vlm.38. He does not resort to houses rich with jewels and gold, and with
the splendour of gems and pearls; nor does he dote upon beauties with their
fairy forms of celestial nymphs, as an Urvasi, Menaka, Rambhá and a
Tilottamá.

*m.29.39 ... He will not be interested in the residential places of Yama,
Moon, Rudra, Sun, Vayu and such gods. Nor is he interested in the
enchanting flaura and fauna on the slopes of hills. He is always with a
fulfilled mind, silent and unmoved even by enemies.

#urvazI – uru + ##az f. (fr. ##R . #vR . #uru – wide {but recall #Uru =
thigh} and √1. az, to pervade » M. M., Chips, vol. ii, p.99), "widely
extending", N. of the dawn (personified as the most
beautiful apsara.Nymph in the celestial gardens +



केषुचिद् दर्शनम् श्रीमान् न अभिवाञ्छत्य् असक्त.धीः ।

keSucit_darzanam zrImAn na_abhivAJchati_asakta.dhI: |

परिपूर्ण.मना मानी मौनी शत्रुषु च अचलः ॥५।९३।३९॥

paripUrNa.manA mAnI maunI zatruSu ca_acala: ||5|93|39||

.

keSucit darzanam zrImAn_na abhivAJchati a.sakta.dhI: + paripUrNa.manA mAnI
maunI zatruSu ca acala: *and a still mountain among his foes*

*. *

*vlm.39. His graceful person and unenticed mind, does not pine or pant for
whatever is pleasant to sight; but remain about everything with his
indifference, and the sense of his satisfaction and the fulness of his
mind, and with his stern taciturnity and inflexibility even among his
enemies.

*vwv.2311.2312/39,52,53. He has a mind which is quite full (or satisfied).
He is silent, highly honored and immovable (or undisturbed) among
enemies....

*m.29.39 ... He will not be interested in the residential places of Yama,
Moon, Rudra, Sun, Vayu and such gods. Nor is he interested in the
enchanting flaura and fauna on the slopes of hills. He is always with a
fulfilled mind, silent and unmoved even by enemies.



ज्ञानवान् कुन्द.मन्दार.कह्लार.कमल=आदिषु ।

jJAnavAn kunda.mandAra.kahlAra.kamala=AdiSu |

कुमुद.उत्पल.पुन्नाग.केतकि.अगुरु=जातिषु ॥५।९३।४०॥

kumuda.utpala.punnAga.ketaki.aguru=jAtiSu ||5|93|40||

.

jJAnavAn kunda.mandAra.kahlAra.kamala=AdiSu +
kumuda.utpala.punnAga.ketaki.aguru=jAtiSu

.

*vlm.40. His cold mind is not attracted by the beauty and fragrance of the
fine flowers of lotuses, and lilies and the rose and jasmine (the favourite
themes of lyric poets).

*m.40.45. A wise man detests the smell of liquor. A 'jnani' is
disinterested in all kinds and species of flowers and trees of wide
variety. He never gets interested in aromatics like sandalwood, camphor
kasturi etc. He is unmoved by any loud sounds. He is not afraid of any
violent noises.



कदम्ब.चूत.जम्ब्व्.आम्र.किंशुक.अशोक=शाखिषु ।

kadamba.cUta.jambu.Amra.kiMzuka.azoka=zAkhiSu |

जप.अतिमुक्त.सौवीर.बिम्ब.पाटल=जातिषु ॥५।९३।४१॥

japa.atimukta.sauvIra.bimba.pATala=jAtiSu ||5|93|41||

.

kadamba.cUta.jambu.Amra.kiMzuka.azoka=zAkhi.Su

japa.atimukta.sauvIra.bimba*.reflection/image*.pA'Tala=jAti.Su

*. *

*vlm.41. He is not tempted by the relish of the luscious fruits, as apples
and mango, jambu &c., nor by the sight of the asoka and Kinsuka flowers.



चन्दन.अगुरु.कर्पूर.लाक्षा.मृग.मदेषु च ।

candana.aguru.karpUra.lAkSA.mRga.mada.iSu ca |

काश्मीर.जल.वङ्ग.इला.कङ्कोल.तगर.आदिषु ॥५।९३।४२॥

kAzmIra.jala.vaGga.ilA.kaGkola.tagara.AdiSu ||5|93|42||

.

candana.aguru.karpUra.lAkSA.mRga.mada.iSu ca |

kAzmIra.jala.vaGga.ilA.kaGkola.tagara?.AdiSu

.

*vlm.42. He is not drawn over by the fragrance of the sweet scenting
sandal.wood, agulochum, camphar, and of the clove and curdamum trees.

*AB. ... lAkSA alaktakarasa: ||5|93|



केषु.चिन् न निबध्नाति सौगन्ध्य.रतिम् एक.धीः ।

keSucit_na nibadhnAti saugandhya.ratim eka.dhI: |

सम.बुद्धिर् अविक्षोभो मद्य.आमोदेष्व् इव द्विजः ॥५।९३।४३॥

sama.buddhi:_avikSobha:_madya.Amoda.iSu_iva dvija: ||5|93|43||

.

keSucit_na nibadhnAti saugandhya.ratim eka.dhI: +
sama.buddhi:_avikSobha:_madya.Amoda.iSu_iva dvija:

.

*vlm.43. Preserving an even tenor of his mind, he does not incline his
heart to any thing; he holds the perfumes in hatred, as a Brahman holds the
wine in abhorrence; and his even mindedness is neither moved by pleasure
nor shaken by any fear or pain.

*sv.43.73 He is not attached to anything or anybody; and he has no enmity
or hatred in his heart....

*m.40.45 . A wise man detests the smell of liquor. A 'jnani' is
disinterested in all kinds and species of flowers and trees of wide
variety. He never gets interested in aromatics like sandalwood, camphor
kasturi etc. He is unmoved by any loud sounds. He is not afraid of any
violent noises.



अब्धौ गुड.गुड.आरावे प्रतिश्रुत्.ख.स्वने गिरौ ।

abdhau "guDa.guDa".ArAve pratizrut.kha.svane girau |

निनादे च मृगेन्द्राणाम् न क्षुभ्यति मनाग्.अपि ॥४४॥

ninAde ca mRgendrANAm na kSubhyati manAk.api ||44||

.

abdhau "guDa.guDa".ArAve pratizrut.kha.svane girau + ninAde ca mRgendrANAm
na kSubhyati manAg.api

.

*vlm.44. His mind is not agitated by fear, at hearing the hoarse sound of
the sounding main, or the tremendous thunder.clap in the sky, or the
uproaring clouds on mountain tops; and the roaring lions below, do not
intimidate his dauntless soul.

*m.40.45... He is unmoved by any loud sounds. He is not afraid of any
violent noises.

*sv.43.73 Nor is he frightened by the roar of an enemy or the roar of a
lion in the forest.

#pratizrut –f.. f. an echo, resonance Ragh. § a promise, assurance Sin6ha7s.



द्विषद्.भेरी.निनादेन पटहारणितेन च ।

dviSat.bherI.ninAdena paTaha.araNitena ca |

कटु.कोदण्ड.घोषेण न बिभेति मनाग् अपि ॥५।९३।४५॥

kaTu.kodaNDa.ghoSeNa na bibheti manAk_api ||5|93|45||

.

dviSad.bherI.ninAdena

dviSad.*kettledrum*.ninAdena

paTaha.araNitena ca |

*wardrum*.araNitena ca |

kaTu.kodaNDa.ghoSeNa

kaTu.*bow*.ghoSeNa

na bibheti manAg_api x

na bibheti manAg_api *not fearing even a bit *

*.*

*vlm.45. He is not terrified at the loud trumpet of warfare, nor the deep
drum of the battle.field; the clattering arms of the warriors and the
cracking cudgels of the combatants, bear no terror to his mind; and the
most terrific of all that is terrible, i.e. God, is familiar to his soul.
So the Sruti:—"bhayánám bhayam, bhishanam bhishanáná*m. &c.

*m.40.45 .... He is unmoved by any loud sounds. He is not afraid of any
violent noises.



मत्त.वारण.बृंहासु वेताल.कलनासु च ।

matta.vAraNa.bRMhAsu vetAla.kalanAsu ca |

पिशाच.रक्षः.क्ष्वेदासु मनाग् अपि न कम्पते ॥५।९३।४६॥

pizAca.rakSa:.kSvedAsu manAk_api na kampate ||5|93|46||

.

wh*in* mattA.*myness.*vAraNa*.elephant.*bRMha*.xx.*Asu vetAla.*zombie.*
kalanA*.xx.*su ca + pizAca*.Pishaacha.Cannibals.*rakSas*.xx.*kSveda*.xx.*Asu
manAk.*little/bit* api.*tho/even* na.*no/not* kampate*.xx *

*.*

*vlm.46. He does not tremble at the stride of the infuriate elephant, nor
at the clamour of Vetála goblins; his heart does not thrill at the hue and
cry of Pisácha cannibals, nor at the alarm of Yakshas and Rakshas.

*m.46.49 . He is unmoved by the loud roars of elephants, lions and cries
from pisachas and demons. He will remain calm even when he hears thundering
sounds, or the rough rumbling sound from saws. He will neither be joyful
nor grieving in either garden or cremation grounds.



अशनि.स्वन.घोषेण नग.स्फोट.रवेण च ।

azani.svana.ghoSeNa naga.sphoTa.raveNa ca |

ऐरावण.निनादेन संयgध्यानी न कम्पते ॥५।९३।४७॥

airAvaNa.ninAdena saMyak.dhyAnI na kampate ||5|93|47||

.

*by a terrifying thunderclap*

*by an elephant's trumpet.blast*

*even the vibrant noise of airAvaNa*

*the mount of crafty indra, Lord of the Gods*

*even then*

*the Total.Meditator is not shaken*

*.*

azani.svana.ghoSeNa naga.sphoTa.raveNa ca + airAvaNa.ninAdena saMyak.dhyAnI
na kampate

*.*

*vlm.47. The meditative mind is not moved by the loud thunder clap or the
cracking of rocks and mountains; and the clangor of Indra and Airávana, can
not stir the Yogi from his intense reverie.



वहत् क्रकच.काषेण सित.असि.दलनेन च ।

vahat krakaca.kASeNa sita.asi.dalanena ca |

शर.अशनि.निपातेन कम्पते न स्वरूपतः ॥५।९३।४८॥

zara.azani.nipAtena kampate na svarUpata: ||5|93|48||

.

vahat krakaca.kASeNa sita.asi.dalanena ca + zara.azani.nipAtena kampate na
svarUpata:

*.*

*vlm.48. The rigid sage does not slide from his self.possession,

at the harsh noise of the crashing saw

and the clanking of the burnished swords striking upon one another.

He is not shaken by the twanging of the bow,

or the flying and falling of deadly arrows around.



न आनन्दम् एत्य् उपवने न खेदम् उपगच्छति ।

na_Anandam eti_upavane na khedam upagacchati |

न खेदम् एति मरुषु न आनन्दम् उपगच्छति ॥५।९३।४९॥

na khedam eti maruSu na_Anandam upagacchati ||5|93|49||

.

*he*

*feels no joy in pleasant groves nor does he fall into distress,*

*feels no distress in desert places nor does he find there happiness*

*.*

na_Anandam eti_upavane na khedam upagacchati + na khedam eti maruSu

na_Anandam upagacchati

*.*

*vlm.49. He does not rejoice in pleasant groves, nor pines in parched
deserts; because the fleeting joys and sorrows of life, find no place in
his inevitable mind.

*m.46.49 . He is unmoved .... He will neither be joyful nor grieving in
either garden or cremation grounds.



पूत.अङ्गार.समाकल्प.सैकतेष्व् अपि धन्वसु ।

pUta.aGgAra.samAkalpa.saikata.iSu_api dhanvasu |

पुष्प.प्रकर.संछन्न.मृदु.शाद्वल.भूमिषु ॥५।९३।५०॥

puSpa.prakara.saMchanna.mRdu.zAdvala.bhUmiSu ||5|93|50||

.

pUta.aGgAra.samAkalpa.saikat*a.iSu_*api dhanvasu *+ *
puSpa.prakara.saMchanna.mRdu.zAdvala.bhUmiSu

*. *

*vlm.50. He is neither intolerant of the burning sands of the sandy desert,

resembling the cinders of living fire;

nor is he charmed in shady woodlands, fraught with flowery and cooling
arbours.

*m.50.55. .. He will remain so whether in scorching sands and ashes of
crematoriums or green pastures strewn with lovely flowers or while
receiving hard slashes from swords ...



क्षुर.धारासु तीक्ष्णासु शय्यासु च नव.उत्पलैः ।

kSura.dhArAsu tIkSNAsu zayyAsu ca nava.utpalai: |

उन्नत.अचल.देशेषु कूप.कोश.तलेषु च ॥५।९३।५१॥

unnata.acala.deza.iSu kUpa.koza.tala.iSu ca ||5|93|51||

.

kSura.dhArAsu tIkSNAsu zayyAsu ca nava.utpalai: + unnata.acala.deza.iSu
kUpa.koza.tala.iSu ca

.

*vlm.51. His mind is unchanged, whether when he is exposed on a bed of
thorns,

or reposing in a bed of flowers;

and whether he is lifted on the pinnacle of a mount, or flung in to the
bottom of a fount; his mind is always meek (as those of persecuted saints
and martyrs).

*m.50.55. .. He will remain so whether in scorching sands and ashes of
crematoriums or green pastures strewn with lovely flowers or while
receiving hard slashes from swords or while lying on lotus spread beds or
while on the peaks of mountains or while sitting on sun scorched stones....



शिला.स्वर्क.अंशु.रूक्षासु मृद्वीषु ललनासु च ।

zilA.svarka.aMzu.rUkSAsu mRdvISu lalanAsu ca |

सम्पत्स्व् आपत्सु च उग्रासु रमणेषु उत्सवेषु च ॥५।९३।५२॥

sampatsu_Apatsu ca_ugrAsu ramaNa.iSu_utsava.iSu ca ||5|93|52||

.

zilA.svarka.aMzu.rUkSAsu mRdvISu lalanAsu ca + sampatsu_Apatsu ca_ugrAsu
ramaN*a.iSu_*utsava.iSu ca

*. *

*vlm.52. It is all the same with himself, whether he roves on rough and
rugged rocks, or moves under the hot sunbeams of the south, or walks in a
temperate or mild atmosphere. He remains unchanged in prosperity and
adversity, and alike both under the favour and frown of fortune.

*vwv.2311.2312/39,52,53. He has a mind which is quite full (or satisfied).
He is silent, highly honored and immovable (or undisturbed) among enemies.
Though living among riches, terrific dangers, pastimes and festive
occasions, he is not having excitement, nor does he attain joy. He lives as
if he is a doer of actions, having a liberated mind within, always.

*m.50.55. .. He will remain so whether in scorching sands and ashes of
crematoriums or green pastures strewn with lovely flowers or while
receiving hard slashes from swords or while lying on lotus spread beds or
while on the peaks of mountains or while sitting on sun scorched stones. He
will be equal with joy or sorrow when struck by calamities or loaded with
riches. He will be always like one who is delivered of his burden, happy
and rested. He will remain silent and courageous in fighting fields filled
with rain of sharp arrows and killing weapons. He remains still like a
mountain.



विहरन्न्*अपि न उद्वेगी न आनन्दम् उपगच्छति ।

viharan*_api na_udvegI na_Anandam upagacchati |

अन्तर्.मुक्तमना नित्यम् कर्म.कर्ता इव तिष्ठति ॥५।९३।५३॥

antar.muktamanA nityam karma.kartA_iva tiSThati ||5|93|53||

.

viharan**_*api na_udvegI na_Ananda*m *upagacchati *+ *antar.muktamanA
nityam karma.kartA_iva tiSThati

.

*vwv.2311.2312/39,52,53. He has a mind which is quite full (or satisfied).
He is silent, highly honored and immovable (or undisturbed) among enemies.
Though living among riches, terrific dangers, pastimes and festive
occasions, he is not having excitement, nor does he attain joy. He lives as
if he is a doer of actions, having a liberated mind within, always.

*vlm.53. He is neither sad nor sorrow in his wanderings over the world, nor
joyous and of good cheer in his rest and quiet. He joys on doing his duty
with the lightness of his heart, like a porter bearing his light burthen
with an unburthened mind.

*m.50.55. .. He will be equal with joy or sorrow when struck by calamities
or loaded with riches. He will be always like one who is delivered of his
burden, happy and rested. He will remain silent and courageous in fighting
fields filled with rain of sharp arrows and killing weapons. He remains
still like a mountain.



अयःसंकुचित.अङ्गासु नरक.अरण्य=भूमिषु ।

aya:.saMkucita.aGgAsu naraka.araNya=bhUmiSu |

परम्पर.ईरित.अनन्त.कुन्त.तोमर.वृष्टिषु ॥५।९३।५४॥

parampara.Irita.ananta.kunta.tomara.vRSTiSu ||5|93|54||

.

aya:.saMkucita*.a*GgAsu

*in iron.fettered.slave.bodies *

naraka.araNya.bhUmiSu

*in the lands of Manhell Forest, *

parampar*a.I*rita*.a*nanta=kunta.tomara.vRSTiSu

mutually.aroused.endlessly=spear.javelin.showers –

*an endless shower of javelins meets an endless shower of spears *

*vlm.54. Whether his body is grated upon the guillotine or broken under the
wheel? whether impaled in the charnel ground, or exiled in a desert land;
or whether pierced by a spear or battered by a cudgel, the believer in the
true God remains inflexible: (as the Moslem Shahids and Christian Martyrs,
under the bitterest persecution).

*m.50.55. .. He will remain silent and courageous in fighting fields filled
with rain of sharp arrows and killing weapons. He remains still like a
mountain.

*jd. . aya:.saMkucita*.a*GgAsu In iron.fettered bodies
naraka.araNya.bhUmiSu in the lands of Manhell Forest,
parampar*a.I*rita*.a*nanta=kunta.tomara.vRSTiSu
utually.aroused.endlessly=spear.javelin.showers – an endless shower of
javelins meets an endless shower of spears

*VA. (wise one is unmoved) (aya:.saMkucita*.A*GgAsu ???) in hell’s
forests/deserts, where inhabitants poke each other all the time with
spears and lances.

*AS: aya:.saGkucita*.a*Gga means body constrained in iron literally bodies
which are in irons. The image is of bodies incarcerated on the grounds of
forests in hell, with mighty war going all around. The AB commentary
suggests being stuck like mANDavya who was on a cross, but I don't think
that explains saGkucita.

#Ir – to agitate, arouse, proclaim. #*Irita* sent, despatched; said,
uttered.

#kuc #>kuJc – to bend or curve; #saMkuc – to bend together, contract, close
(like a blossom).

#kuc #saMkuc #saMkucita – fettered (hands),

#kuc #saMkuc – to bend or curve; to bend together, contract, close (like a
blossom). #*saMkoca.: *contraction, shrinking together, compression mbh.
kAv.. &c.; shutting up, closing (the eyes), sAh.; § crouching, fearful; #
*samkocaM>kR*, to become shy or modest; to "feel small" in humility or
restraint, hariv.; restriction, SaMk. sarvad.; #samkoca*kArin* . making
contraction; humble, modest, rAjat.

#tomara mn. (g. अर्धर्चा*दि) a lance, javelin MBh. &c.



न बिभेति न वा आदत्ते वैवश्यम् न च दीनताम् ।

na bibheti na vA_Adatte vaivazyam na ca dIna*tA.m *|

समः स्वस्थ.मनो मौनी धीरस् तिष्ठति शैलवत् ॥५।९३।५५॥

sama: svastha.mana:_maunI dhIra:_tiSThati zailavat ||5|93|55||

.

*nor fearing nor surrendering*

*not uncontrolled nor misery*

*the Same*

*Mind set in himself*

*Quiet*

*he sits as still as stone*

*.*

na bibheti na vA_Adatte vaivazyam na ca dIna*tA.m *+ sama:
svastha.mana:_maunI dhIra:_tiSThati zailavat

*.*

*vwv.2313/55. The wise or (steadfast) one does not fear, nor does he assume
halplessness or dejection. He stands like a mountain, even, silent and with
a mind at ease (or self.abiding).



अपवित्रम् अपथ्यम् च विष.सक्तिम् मल.आद्य् अपि ।

apavitram apathyam ca viSa.saktim mala.Adi_api |

भुक्त्वा जरयति क्षिप्रम् क्लिन्नम् नष्टम् च मृष्टवत् ॥५।९३।५६॥

bhuktvA jarayati kSipram klinnam naSTam ca mRSTavat ||5|93|56||

.

apavitram apathyam ca *impure & unwholesome *

viSa.saktim malAdi_api + bhuktvA jarayati kSipram klinnam naSTam ca
mRSTavat

*. *

*vlm.56. He has no aversion to impure food, but takes the unpalatable and
dirty and rotten food with zest; and digests the poisonous substances at it
were his pure and clean diet. (It is the beast of Aghori to gulp
unwholesome and nasty articles, as their dainty food, and thus their
stoicism degrades them to beastliness).

*m.56.58 . He can with ease cook and eat foods which are impure,
unrelishing and poisonous. He will remain equal in all these situations. He
is neither happy nor angry with wine, milk, dried bones, hair and
intestines.

*AB. ... gomayAdyapi || gomaya . cattle.shit



बिम्ब.प्रतिविषा.कल्क.क्षीर.इक्षु.सलिल.अन्धसाम् ।

bimba.prativiSA.kalka.kSIra.ikSu.salila.andhasAm |

असक्त.बुद्धिस् तत्त्वज्ञो भवत्य् आस्वादने समः ॥५।९३।५७॥

asakta.buddhi:_tattva.jJa:_bhavati_AsvAdane sama: ||5|93|57||

.

bimba.prativiSa.kalka.kSIra.ikSu.salila.andhasAm

a.sakta.buddhis tattva.jJo

*the disabled Intellect of a Thatness.Knower becomes the same to hir taste *

bhavati_AsvAdane sama:

+

*var. KG. prativiSakalka

*m.56.58 . He can with ease cook and eat foods which are impure,
unrelishing and poisonous. He will remain equal in all these situations. He
is neither happy nor angry with wine, milk, dried bones, hair and
intestines.

*vlm.57. The deadly henbane and hellebore, is tasted with as good a zest by
the impassive Yogi, as any milky and saccharine food, and the juice of
hemlock is as harmless to him as the juice of the sugarcane.

*VA. knower of truth with unattached intellect, tastes as the same
milk with sweet juice and sour bimba fruit and poisonous prativiSA

*AS: Instead of "tastes as the same", I would suggest "is equanimous in
partaking" of the various edibles mentioned. The list of edibles is longer
bimba (a fruit famous for causing instantaneous loss of intelligence
according to AB), potions of poisonous substances (prativiSa*.A*kalka) ,
milk, sugarcane(ikSu), rice(andhas)

##kal . #*kalka* . adj. [UN.3.4] Sinful, wicked. . kalka:, kalkam . Oily
sediment . An unguent paste • grease, dirt, filth (in general) • Shit,
"fæces" •• Meanness, hypocrisy +



मैरेय.मदिरा.क्षीर.रक्त.मेदोर.सासवैः ।

maireya.madirA.kSIra.rakta.medora.sAsavai: |

रूक्ष.अस्थि.तृण.केश.अntair न हृष्यति न कुप्यति ॥५।९३।५८॥

rUkSa.asthi.tRNa.keza.antai:_na hRSyati na kupyati ||5|93|58||

.

maireya.madirA.kSIra.rakta.medora.sAsavai: *. *

rUkSa*.a*sthi.tRNa.keza*.a*ntai: *. *

na hRSyati na kupyati *. he neither likes nor disdains. *

*vlm.58. Whether you give him the sparkling goblet of liquor or the red hot
bowl of blood; or whether you serve him with a dish of flesh or dry bones;
he is neither pleased with the one nor annoyed at the other.

*m.56.58 . He can with ease cook and eat foods which are impure,
unrelishing and poisonous. He will remain equal in all these situations. He
is neither happy nor angry with wine, milk, dried bones, hair and
intestines.



जीवितस्य अपि हर्तारम् दातारम् च_एक.रूपया ।

jIvitasya_api hartAram dAtAram ca_eka.rUpayA |

दृशा प्रसाद.माधुर्य.शालिन्या परिपश्यति ॥५।९३।५९॥

dRzA prasAda.mAdhurya.zAlinyA paripazyati ||5|93|59||

.

jIvitasya_api hartAram *. even the slayer of his life *

dAtAram ca_ekarUpayA *. even the giver of One Form + *

dRzA *– w the sight *

prasAda.mAdhurya.zAlinyA

paripazyati

*. *

*vlm.59. He is equally complacent at the sight of his deadly enemy, as also
of his benevolent benefactor. (The foe and friend are alike to him).

*m.59.60 . He will look at a person who saves his life and a person who
wants to take his life with equal tenderness and sweet demeanour. He
derives neither pleasure nor pain from the immortal bodies of gods or
corporeal bodies of mortals. He remains equal in all these conditions.



स्थिर.अस्थिर.शरीरेशु रम्य.अरम्येषु वस्तुषु ।

sthira.asthira.zarIrezu ramya.aramya.iSu vastuSu |

न हृष्यति ग्लायति वा सदा समतया इद्धया ॥५।९३।६०॥

na hRSyati glAyati vA sadA samatayA_iddhayA ||5|93|60||

.

*bodies*

*firm or tender,*

*things*

*loving or unloving*

*—*

*a wise man is not thrilled nor disappointed by them,*

*he is ever ablaze with Sameness*

*.*

sthira.asthira.zarIrezu ramya.aramya.iSu vastuSu + na hRSyati glAyati vA

sadA samatayA_iddhayA

*.*

*vlm.60. He is neither gladdened nor saddened at the sight of any lasting
or perishable thing; nor is he pleased or displeased at any pleasant or
unpleasant thing, that is offered to his apathetic nature.

*m. ... the immortal bodies of gods or corporeal bodies of mortals ...



मुक्त.आस्थ.त्वाद् अनास्थेय.रूप.त्वाज् जगतः स्थितौ ।

mukta.Astha.tvAt_an.Astheya.rUpa.tvAt_jagata: sthitau |

नूनम् विदित.वेद्य.त्वाद् नीराग.त्वात् स्व.चेतसः ॥५।९३।६१॥

nUnam vidita.vedya.tvAt_nIrAga.tvAt sva.cetasa: ||5|93|61||

.

mukta.AsthatvAt an.Astheya.rUpa.tvAt jagata: sthitau *+ *nUnam
vidita.vedya.tvAt nIrAga.tvAt sva.cetasa:

*. *

*m.61.62. Because he is liberated, he never stays on the world form. He is
without mind due to his non attachment and knowing what is to be known. He
never lays his eyes on sensuous objects. He always displays an
affliction.free mind and intelligence.

*vlm.61. By his knowledge of the knowable, and by the dispassionateness of
his mind, as also by the unconcerned nature of his soul, and by his
knowledge of the unreliableness of mortal things, he does not confide on
the stability of the world.



न कस्यचिन् नो कदाचिद् अक्षस्य विषय.स्थितौ ।

na kasyacit_no kadAcit_akSasya viSaya.sthitau |

ददाति प्रसरम् साधुः आधि.प्रोज्झितया धिया ॥५।९३।६२॥

dadAti prasaram sAdhu:_Adhi.projjhitayA dhiyA ||5|93|62||

.

na kasya*cit*_no kadA.cid

*not anywhose nor anywhen *

akSasya viSaya.sthitau

dadAti prasaram sAdhur

Adhi.projjhitayA dhiyA

*. *

*m.61.62 . Because he is liberated, he never stays on the world form. He is
without mind due to his non attachment and knowing what is to be known. He
never lays his eyes on sensuous objects. He always displays an
affliction.free mind and intelligence.

*vlm.62. The wise man never fixes his eye on any object of his sight,
seeing them to be momentary sights and perishable in their nature. (The
passing scene of the world, is not relied upon by the wise).



अ.तत्त्वज्ञम् अ.विश्रान्तम् अ.लब्ध.आत्मानम् अ.स्थितम् ।

a.tattva.jJam a.vizrAntam a.labdha.AtmAnam a.sthitam |

निगीरन्ति इन्द्रियाण्य् आशु हरिणा* इव पल्लवम् ॥५।९३।६३॥

nigIranti_indriyANi_Azu hariNA* iva pallavam ||5|93|63||

.

*someone not a Thatness.Knower*

*without Repose*

*not having got the Self*

*unsettled*

*the senses quickly devour*

*as fast as a deer strips a tree of sprouts*

*.*

a.tattva.jJam a.vizrAntam a.labdha.AtmAnam a.sthitam +
nigIranti_indriyANi_Azu hariNA* iva pallavam

*.*

*m.. Senses will devour a person who is without knowledge of Self and who
is not reposed in Self. It is as simple as deer eating the tender grass.

*vlm.63. But the restless people, who are blind to truth and ignorant of
their souls, are incessantly pressed upon by their sensual appetites, as
the leaves of trees are devoured by the deer.



उद्यमानम् भव.अम्भोधौ वासना.वीचि.वेल्लितम् ।

udyamAnam bhava.ambhodhau vAsanA.vIci.vellitam |

निगिरन्त्य् इन्द्रिय.ग्राहा* महाक्रन्द.परायणम् ॥५।९३।६४॥

nigiranti_indriya.grAhA* mahAkranda.parAyaNam ||5|93|64||

.

udyamAnam bhava.ambhodhau vAsanA.vIci.vellitam *+ *nigiranti_indriya.grAhA
mahAkranda.parAyaNam

*+ *

*vlm.64. They are tossed about in the ocean of the world, by the dashing
waves of their desires; and are swallowed by the sharks of their sense,
with the loss of their lives and souls.

*m.63.64 .... Senses are like crocodiles, which are eager to swallow a
person who is enmeshed by vasanas and is weeping furiously.



विचारिणम् भव्य.पदम् विश्रान्त.धियम् आत्मनि ।

vicAriNam bhavya.padam vizrAnta.dhiyam Atmani |

न हरन्ति विकल्प.ओघा* जल.ओघा* इव पर्वतम् ॥५।९३।६५॥

na haranti vikalpa.oghA* jala.oghA* iva parvatam ||5|93|65||

.

vicAriNam bhavya.padam vizrAnta.dhiyam Atmani *+ *na haranti vikalpa*.o*ghA
jala*.o*ghA iva parvatam

.

*vlm.65. The growing desires and fleeting fancies of the mind, can not
overpower upon the reasonable soul, and the orderly and mannerly man; that
have found their security in peace and tranquility, as the great body of
torrents has no power to overflow

upon the mountain.

*m.65.70. One who is full of inquiry and who is stationed in that glorious
state of Self will not be seized by willings and mental resolves and
determinations. A mountain can not be displaced by mere floods.



सर्व.संकल्प.सीमान्ते विश्रान्ता* ये परे पदे ।

sarva.saMkalpa.sImAnte vizrAntA* ye pare pade |

तेषाम् लब्ध.स्वरूपाणाम् मेरुर् इव तृणायते ॥५।९३।६६॥

teSAm labdha.svarUpANAm meru:_iva tRNAyate ||5|93|66||

.

sarva.saMkalpa.sImAnte

vizrAntA ye pare pade *those who repose in the higher state *

teSAm labdha.svarUpANAm *by those who have got such natures *

meru:_iva tRNAyate *Mount.meru is seen as a leaf of grass*

*. *

*vlm.66. Those who have passed the circuit of their longings, and found
their rest in the supreme Being; have really come to the knowledge of their
true selves, and look upon the mountain as it were a mite.

*m.65.70. One who abides in that infinite state which is the end of all
region of willing will consider ever a Meru as a trifle. This world is like
a piece of tender leaf for him. An instant is like eternity and eternity is
like a moment. Poison and nectar are same.



जगj.जरत्.तृण.लवो विषम् च अमृतम्.एव च ।

jagat.jarat.tRNa.lava:_viSam ca_amRtam eva ca |

क्षणः कल्प.सहस्रम् च समम् आतत.चेतसाम् ॥५।९३।६७॥

kSaNa: kalpa.sahasram ca samam Atata.cetasAm ||5|93|67||

.

jagat.jarat.tRNa.lava: viSam ca_amRtam eva ca | kSaNa: kalpa.sahasram ca
samam Atata.cetasAm

*.*

*vlm.67. The vast world seems as a bit of straw to the wise; and the deadly
poison is taken for ambrosia, and a millennium is passed as a moment, by
the man of an even and expanded mind. (The fixed thought of a sedate mind,
perceives no variation of things and times).

*m.65.70. One who abides in that infinite state which is the end of all
region of willing will consider ever a Meru as a trifle. This world is like
a piece of tender leaf for him. An instant is like eternity and eternity is
like a moment. Poison and nectar are same.



संविन्.मात्रम् जगद् इति मत्वा मुदित.बुद्धयः ।

saMvit.mAtram jagat_iti matvA mudita.buddhaya: |

संविन्मय.त्वाद् अन्तस्थ.जगत् का विहरन्त्य् अमी ॥५।९३।६८॥

saMvit.maya.tvAt_anta.stha.jagat kA viharanti_amI ||5|93|68||

.

saMvit.mAtram jagat_iti matvA mudita.buddhaya: + saMvit.maya.tvAt
anta.stha.jagat

kA viharanti_amI

*.*

*vlm.68. Knowing the world to consist in consciousness, the mind of the
wise is enrapt with the thought of his universality; and the wise man roves
freely everywhere with his consciousness, of the great cosmos in himself.
(The cosmologist is in reality a cosmopolitan also).

*m.65.70. One who abides in that infinite state which is the end of all
region of willing will consider ever a Meru as a trifle. This world is like
a piece of tender leaf for him. An instant is like eternity and eternity is
like a moment. Poison and nectar are same.

saMvinmAtraM jagaditi matvA muditabuddhaya: |
saMvinmayatvAdantasthajagatkA viharantyamI ||5|93| 68
*VA. what is kA and amI? jagat.“kA” viharanty.“amI”
they with delighted minds/intellects roam world, knowing that the
world is consciousness, and so being inside.

*AS: Having realized that the world is but a perception (saMvit.mAtra),
having the whole world internalized (antastha.jagatka), since they are
reduced to pure perception/observation, they (amI) move about (viharanti)
in a pleased state.
amI is a plural form of adas (masc.)


संविन्.मात्र.परिस्पन्दे जागते वस्तु.पञ्जरे ।

saMvit.mAtra.parispande jAgate vastu.paJjare |

किम् हेयम् किम् उपादेयम् इह तत्त्व.विदाम् मतम् ॥५।९३।६९॥

kim heyam kim upAdeyam iha tattva.vidAm matam ||5|93|69||

.

saMvi*t.m*Atra.parispande

*when measured Awareness expands *

jAgate vastu.paJjare

*in a waking cage of Awareness *

kim heyam ki*m *upAdeya*m *iha *. what.in.the,world is to.be.done & what
not *

tattva.vidAm matam *x *

*vlm.69. Thus the whole world appearing in its full light in the cosmical
consciousness within one's self, there is nothing which a man may choose
for or reject from his all including mind.



संविद्.एव इदम् अखिलम् भ्रान्तिम् अन्याम् त्यज अनघ ।

saMvit_eva_idam akhilam bhrAntim anyAm tyaja_anagha |

संविन्.मय.वपुः स्फारम् किम् जहाति किम् ईहते ॥५।९३।७०॥

saMvit.maya.vapu: sphAram kim jahAti kim Ihate ||5|93|70||

.

saMvit_eva_idam akhilam *Awareness only is this everything *

bhrAntim anyAm tyaja *abandon this Other.delusion, dear boy, *

saMvit.maya.vapu: sphAram kim jahAti kim Ihate

*. *

*vlm.70. Know thy consciousness to be all in all, and reject everything as
false which appears to be otherwise. Again as everything is embodied in thy
consciousness, there is nothing for thee to own or disown as thine and not
thine.

*m.65.70 . One who is full of inquiry and who is stationed in that glorious
state of Self will not be seized by willings and mental resolves and
determinations. A mountain can not be displaced by mere floods. One who
abides in that infinite state which is the end of all region of willing
will consider ever a Meru as a trifle. This world is like a piece of tender
leaf for him. An instant is like eternity and eternity is like a moment.
Poison and nectar are same. Jnanis wander and ramble in this world with a
delightful mind/consciousness knowing that all this world is mere sentient
consciousness. They look at this world as a witness. There is nothing to be
taken or rejected for them in this world so, O Rama, discard all illusions.
There is nothing to reject or receive in this sentient world.



यद् एतj जीयते भूmer भाविष्यत् पल्लव.अङ्कुरम् ।

yat_etat_jIyate bhUme:_bhAviSyat pallava.aGkuram |

तत् संविd.एव प्रथते तथा तत्त्व.अङ्कुर.स्थितम् ॥५।९३।७१॥

tat saMvit_eva prathate tathA tattva.aGkura.sthitam ||5|93|71||

.

yat_etat_jIyate bhUme:

bhAviSyat pallava.aGkuram

tat saMvideva prathate

saMvit_eva / saMvidA_iva *only Awareness / as.if thru Awareness *

*thus*

tattva*.a*Gkura.sthitam

*. *

*vlm.71. Just as the ground grows the shoots of plants and their leaves and
branches, so it is in the same manner, that our consciousness brings forth
the shoots of all predicables (tatwas) which are inherent in it. (This
means the eternal ideas which

are innate in the mind, and become manifest before it by its reminiscence).

*m.71.76. Sprouts emerge out of soil. Similarly all sentient things come
out of the principle of sentience and the associated consciousness.



आदाव् अन्ते च यत्र अस्ति वर्तमाने_ऽपि तस्य च ।

Adau_ante ca yatra_asti vartamAne_api tasya ca |

कम्चित् काल.लवम् दृष्टा सत्ता असौ संविदो भ्रमः ॥५।९३।७२॥

kamcit kAla.lavam dRSTA sattA_asau saMvida:_bhrama: ||5|93|72||

.

*at the beginning & the end*

*&*

*where it is at the present moment too*

*whatever*

*•*

*bit of time is seen*

*this reality is a delusion of Awareness*

*.*

Adau_ante ca yatra_asti vartamAne_api tasya ca + kamcit kAla.lavam dRSTA

sattA_asau saMvida:_bhrama:

*.*

*vlm.72. That which is a nonentity at first and last, is so also even at
present; and it is by an error of our consciousness that we become
conscious of its existence at any time.



इति मत्वा धियम् त्यक्त्वा भाव.अभाव.अनुपातिनीम् ।

iti matvA dhiyam tyaktvA bhAva.abhAva.anupAtinIm |

निःसंग.संविद्.भा.रूपो भव भावान्तम् आगतः ॥५।९३।७३॥

ni:saMga.saMvit.bhA.rUpa:_bhava bhAvAntam Agata: ||5|93|73||

.

iti matvA *. so having known *

dhiyam tyaktvA *– abandon thought *

bhAva*.a*bhAva*.a*nupAtinIm

ni:*saMg*a.saMvid.bhA.rUpa: *. unattached.Awareness.shown.form *

bhava *. you **should **become *

bhAvAnta*m *Agata: *x *

*vlm.73. Knowing this for certain, abandon your knowledge of reality and
unreality; transcend over the knowledge of existence, and transform thyself
to the nature of thy consciousness (to know thyself only); and then remain
unconcerned with everything

besides. (The transcendentalism of the subjective over objective knowledge).

*m.71.76. What was not existing from the beginning will not exist even now.
Whatever exists for a short time is only an illusion coming out of sentient
consciousness. With such a firm belief, discard all becomings and
nonbecomings, reach the end of all states and dispositions. Become the very
embodiment of detachment. Because of such detachment, whatever you do with
mind, body or intelligence will not touch you or stain you, unlike the
situation when you were desiring with your mind.



कायेन मनसा बुद्ध्या केवलैर् इन्द्रियैर् अपि ।

kAyena manasA buddhyA kevalai:_indriyai:_api |

कर्म कुर्वन्न्*अकुर्वन्_वा निःसंगः सन्_न लिप्यते ॥५।९३।७४॥

karma kurvan*akurvan_vA ni:saMga: san_na lipyate ||5|93|74||

.

*with Body, Mind, & Intellect*

*and likewise all the senses*

*—whether doing or not doing works—*

*without Connexion he is not affected with a stain*

*.*

kAyena manasA buddhyA kevalai:_indriyai:_api + karma kurvan**_*akurvan_vA
ni:saMga: san_na lipyate

*.*

*vlm.74. The man who is employed in his business with his body and mind, or
sits idle with himself and his limbs, he is not stained by any thing, if
this soul is unattached to any object.



गत.सर्गेन मनसा कुर्वन्न्*अपि न लिप्यते ।

gata.sargena manasA kurvan*api na lipyate |

सुख.दुःखैर्, महाबाहो, मनोरथ.दशासु इव ॥५।९३।७५॥

sukha.du:khai:, mahAbAho, manoratha.dazAsu_iva ||5|93|75||

.

gata.sargena manasA kurvann api na lipyate *+ *sukha.du:khair mahAbAho
manoratha.dazAsv iva

.

*vlm.75. He is not stained by the action which he does with an unconcerned
mind; nor he also who is neither elated nor dejected at the vicissitudes of
his fortune, and the success or failure of his undertakings.

*m.71.76.... With such a firm belief, discard all becomings and
nonbecomings, reach the end of all states and dispositions. Become the very
embodiment of detachment. Because of such detachment, whatever you do with
mind, body or intelligence will not touch you or stain you, unlike the
situation when you were desiring with your mind.



गत.संगाम् मतिम् कुर्वन् कुर्वन्न्* अप्य् अङ्ग.यष्टिभिः ।

gata.saMgAm matim kurvan kurvan*_api_aGga.yaSTibhi: |

न लिप्यते सुखैर् दुःखैर् मनोरथ.दशास्व् इव ॥५।९३।७६॥

na lipyate sukhai:_du:khai:_manoratha.dazAsu_iva ||5|93|76||

.

gata.saMgAm matim kurvan kurvan**_*ap*i_*aGga.yaSTibhi: | na lipyate
sukhai:_du:khair manoratha.dazAsu_iva

.

*vlm.76. He whose mind is heedless of the actions of his body is never
stained

with the taint of joy or grief, at the changes of his fortune,

or the speed or defeat of his attempts.

*m.71.76... Because of such detachment, whatever you do with mind, body or
intelligence will not touch you or stain you, unlike the situation when you
were desiring with your mind.



गत.संगमना दृष्ट्या पश्यन्न् अपि न पश्यति ।

gata.saMgamanA dRSTyA pazyan*_api na pazyati |

एतद् अन्यस्थ.चित्तत्वाद् वालेन अप्य् अनुभूयते ॥५।९३।७७॥

etat_anya.stha.cittatvAt_vAlena_api_anubhUyate ||5|93|77||

.

gata.saMgamanA dRSTyA pazyan*_api na pazyati +
etat_anyastha.cittatvAt_vAlena_api_anubhUyate

.

*vlm.77. The heedless mind takes no notice of a thing that is set before
the eyes of the beholder; but being intent on some other object within
itself, is absent from the object present before its sight. This case of
the absence of mind is known even to boys (and all man).

*m.77.82. When a child is looking at something, he is not aware of it if he
is not interested in it. This is known even to a child.



गत.संगमना जन्तुः पश्यन्न्*एव न पश्यति ।

gata.saMgamanA jantu: pazyan_*eva na pazyati |

न शृणोत्य् अपि शृण्वंश्*च न स्पृशत्य् अपि च स्पृशन् ॥५।९३।७८॥

na zRNoti_api zRNvan*ca na spRzati_api ca spRzan ||5|93|78||

.

gata.saMgamanA jantu: pazyan**_*eva na pazyati *+ *na zRNot*i_*api
zRNvaMz_ca na spRzat*i_*api ca spRzan

.

*vlm.78. The absent minded man does not see the objects he actually sees,
nor hears what he hears, nor feels what he touches. (So the sruti. "Who
thinks of that, sees naught before him, nor hears aught that he hears").

*m.77.82. A person who is detached is as if he is not seeing even if he is
seeing. It is as if he is not touching even if he is touching. It is as if
he is not smelling even if he is smelling. Thus even though senses fall on
their familiar objects of their interest (as determined by their nature),
his Self will remain unconcerned. This is known even to immature stupids.
Attachment is the cause of all phenomena and material objects and hence the
world. It is the cause of all desires and calamities.



न जिघ्रत्य् अपि संजिघ्रन्न् उन्मिषन् निमिषन्न् अपि ।

na jighrati_api saMjighran*_unmiSan_nimiSan*_api |

पदार्थे च पतत्य्_एव बलात् पतति न अप्य् अयम् ॥५।९३।७९॥

padArthe ca patati_eva balAt patati na_api_ayam ||5|93|79||

.

na jighrat*i_*api saMjighran unmiSan_nimiSan api *+ *padArthe ca patat*i_*eva
balA*t p*atati na_ap*i_*ayam

.

*vlm.79. So is he who watches over a thing as if he winks at it; and smells
a thing as if he has no smell of the same; and while his senses are engaged
with their respective objects, his soul and mind are quite aloof from them.

*m.77.82. A person who is detached is as if he is not seeing even if he is
seeing. It is as if he is not touching even if he is touching. It is as if
he is not smelling even if he is smelling. Thus even though senses fall on
their familiar objects of their interest (as determined by their nature),
his Self will remain unconcerned....



देश.अन्तरस्थ.चेतोभिर् एतद् आत्म.गृह.स्थितैः ।

deza.antarastha.cetobhi:_etat_Atma.gRha.sthitai: |

अप्रौढ.मतिभिः साधु मूर्खैर् अप्य् अनुभूयते ॥५।९३।८०॥

aprauDha.matibhi: sAdhu mUrkhai:_api_anubhUyate ||5|93|80||

.

deza*.a*ntarastha.cetobhi: *. w chetas.Affectivity within a place *

etad *. **this.here*

Atma.gRha.sthitai: *. by those for whom self is their home *

a=prauDha.matibhi: *. without growing mentations, *

*sAdhu, *mUrkhai:_ap*i_*anubhUyate *– even by such fools this.here is
experienced. *

.

*vlm.80. This absence of mind is well known to persons sitting at their
homes; and thinking of their lodging in another land; and this case of the
wandering attention, is known even to boys and to ignorant people also.

*m.77.82. A person who is detached is as if he is not seeing even if he is
seeing. It is as if he is not touching even if he is touching. It is as if
he is not smelling even if he is smelling. Thus even though senses fall on
their familiar objects of their interest (as determined by their nature),
his Self will remain unconcerned. This is known even to immature stupids.
Attachment is the cause of all phenomena and material objects and hence the
world. It is the cause of all desires and calamities.



संगः कारणम् अर्थानाम् संगः संसार.कारणम् ।

saMga: kAraNam arthAnAm saMga: saMsAra.kAraNam |

संगः कारणम् आशानाम् संगः कारणम् आपदाम् ॥५।९३।८१॥

saMga: kAraNam AzAnAm saMga: kAraNam ApadAm ||5|93|81||

.

*Connexion is the cause of things*

*Connexion is the cause of the* *saMsAra.Convolution*

*Connexion is the cause of Hope*

*Connexion is the cause of all Ur troubles*

.

saMga: kAraNam arthAnAm saMga: saMsAra.kAraNam + saMga: kAraNam AzAnAm
saMga: kAraNam ApadAm

*.*

*vlm.81. It is attention which is the cause of the perception of sensible
objects, and it is the attachment of the mind which is the cause of human
society; it is mental concern that causes our desires, and it is this
concernedness of ours about other things; that is the cause of all our woe.

सञ्ज् #saJj . #*saMga ++* in y5068 &c, this term is translated by Swami V.
interchangeably with #sakti and #saMsakti as "conditioning". I prefer the
metrically shorter "attachment" or (with VLM) "connexion". note that the
latter term is distinct from "connection": it denotes what has a common
nexus, a link or yoga.



संग.त्यागम् विदुर् मोक्षम् संग.त्यागाद् अजन्मता ।

saMga.tyAgam vidu:_mokSam saMga.tyAgAt_a.janmatA |

संगम् त्यज त्वम् भावानाम् जीवन्मुक्तो भव अनघ ॥५।९३।८२॥

saMgam tyaja tvam bhAvAnAm jIvanmukta:_bhava_anagha ||5|93|82||

.

*abandoning Connexion is Freedom*

*from abandoning Connexion there is a birthless state*

*so*

*abandon Connexion with feeling to be Living.Free, dear boy*

*.*

saMga.tyAgam vidu:_mokSam saMga.tyAgAt_a.janmatA + saMgam tyaja tvam
bhAvAnAm jIvanmukta:_bhava_anagha

.

*vlm.82. It is the abandonment of connections, which is called liberation,
and it is the abandoning of earthly attachments, which releases us from
being reborn in it; but it is freedom from worldly thoughts, that makes us
emancipate in this life.



*RÂMA said—*



सर्व.संशय.नीहार.शरन्.मारुत हे मुने ।

sarva.saMzaya.nIhAra.zarat.mAruta he mune |

संगः किम् उच्यते ब्रूहि समास्तेन मम प्रभो ॥५।९३।८३॥

saMga: kim ucyate brUhi samAstena mama prabho ||5|93|83||

.

sarva.saMzaya.nIhAra.zaran.mAruta .

*o all.doubt.fog.blowing.wind, *

he mune

saMga: kim ucyate brUhi

samAstena mama prabho * .*

*. *

total.doubtfulness.removing.blowing.Son*.o*f.Wind o Muni |

You are a Son of the Wind, who can blow away the clouds of doubt! ..

What do they mean by by Sanga Clinging. Will you tell me that, Milord?

sarva.;

saMzaya. Doubtfulness, doubt, Doubt;

nIhAra. Removing, Destroying, demolishing;

zaran. blowing ||5|93|wind||;

mAruta – Maruta Son*.o*f.Wind, one of the tribe of Marut Wind.Lords;

he; mune;

*saMg*a: – Clinging, gathering;

kim; ucyate;

brUhi – tell, tell.me;

samAstena – in.entirety;

mama;

prabho o Milord;

*sv.83 RAMA asked: Lord, kindly tell me what is this attachment?

*m.83 O great sage, who is like the breeze in autumn which chases away all
fog of doubts, tell me, O revered lord, in short 'what is attachment'?

*vlm.83. Ráma said:—Tell me briefly my lord, that dost like a

gale blow away the mist of my doubts; what are these connections

that we are to get rid of, in order to be freed both in this life and in
the next.



*VASISHTHA** said—*



भाव.अभावे पदार्थानाम् हर्ष.अमर्ष.विकारदा ।

bhAva.abhAve padArthAnAm harSa.amarSa.vikAradA |

मलिना वासना या एषा सा संग* इति कथ्यते ॥५।९३।८४॥

malinA vAsanA yA_eSA sA saMga* iti kathyate ||5|93|84||

.

bhAva*.a*bhAve padArthAnAm

harSa*.a*marSa.vikArAdA

malinA vAsanA yA eSA . *an impure vAsanA such as this*

sA *saMg*a: iti kathyate . *is called sanga.Attachment/Connexion.*

.

*vwv.2046 – That is described as attachment which is this impure desire
producing the feelings of joy and anger on the existence and non.existence
respectively of objects.

*sv.84 VASISTHA replied: Attachment is that, O Rama, which makes the
conditioning of the mind more and more dense, by repeatedly causing the
experiences of pleasure and pain in relation to the existence and the
nonexistence of the objects of pleasure,…

*m.84 O Rama, the impure vasana, the deformation of joy and sorrow
generated by becomings and nonbecomings of material things, is called
attachment.

*vlm.84. Vasishtha answered:—that impure desire of the pure soul, for the
presence or absence of something which tends to our pleasure or pain, is
called our attachment to the same. (The desire of having the desirable and
avoiding the contrary, is the cause of our attachment to the one, and our
unconnection with the other).



जीवन्मुक्त.शरीराणाम् अपुनर्जन्म.कारिणी ।

jIvanmukta.zarIrANAm a.punar.janma=kAriNI |

मुक्ता हर्ष.विषादाभ्याम् शुद्धा भवति वासना ॥५।९३।८५॥

muktA harSa.viSAdAbhyAm zuddhA bhavati vAsanA ||5|93|85||

.

jIvan.mukta.zarIrANAm

a.punar.janma=kAriNI

muktA harSa.viSAdAbhyAm

zuddhA bhavati vAsanA

.

*sv.85.86 … thus confirming such association as inevitable and thus
bringing about an intense attachment to the objects of pleasure. In the
case of the liberated sage, however, this conditioning is freed from the
experiences of joy and sorrow: hence it is purified, i. e., the
conditioning is weakened if not destroyed. Even if it exists in an
extremely weakened state till the death of the body, the actions that
spring from such a weakened and so pure conditioning do not result in
rebirth.

*m.85 A pure vasana is what resides in a 'jivan mukta'. It is free of all
sorrows and joys.

*vlm.85. Those who are liberated in their lifetime, foster the pure desire
which is unattended by joy or grief; and is not followed by future
regeneration, (or metempsychosis of the soul).

*vwv.2047/85b.86a. Desire, liberated from joy and dejection, is pure. Know
that (pure desire), having the name (or sense) of non*.a*ttachment, as
existing till the body (lasts, for the liberated one).



ताम् असंग.अभिधाम् विद्धि यावद्_देहम् च भाविनी ।

tAm a.saMga.abhidhAm viddhi yAvat_deham ca bhAvinI |

तया यत् क्रियते कर्म न तद्_वन्धाय वै पुनः ॥५।९३।८६॥

tayA yat kriyate karma na tat_vandhAya vai puna: ||5|93|86||

.

tAm asaMga.abhidhAm viddhi

yAvat_deham ca bhAvinI

tayA yat kriyate karma

na tat_vandhAya vai puna: x

*vlm.86. Thus the pure desire being unconnected with any worldly object, is
styled unworldly and is apart from the world; it continues through life,
and whatever actions are done by it, they do not tend to the bondage of the
soul, nor lead it to future transmigrations.

*m.86 This pure vasana remains till the decay of fate or destiny. This is
called detachment. Any work done due to this does not create any bondage.

*vwv.2047/85b.86a. Desire, liberated from joy and dejection, is pure. Know
that (pure desire), having the name (or sense) of non*.a*ttachment, as
existing till the body (lasts, for the liberated one).



अ.जीवन्मुक्त.रूपाणाम् दीनानाम् मूढ.चेतसाम् ।

a.jIvanmukta.rUpANAm dInAnAm mUDha.cetasAm |

युक्ता हर्ष.विषदाभ्याम् बन्धनी वासना भवेत् ॥५।९३।८७॥

yuktA harSa.viSadAbhyAm bandhanI vAsanA bhavet ||5|93|87||

.

ajIvan.mukta.rUpANAm dInAnAm mUDha.cetasAm *+ *yuktA harSa.viSadAbhyAm
bandhanI vAsanA bhavet

.

*sv.87.89 On the other hand, the dense conditioning which exists in the
unwise is itself known as attachment. If you abandon this attachment which
causes perverse notions in you, the actions that you may spontaneously
perform here will not affect you.

*m.87 The vasana of people who are not 'jivanmuktas', who are stupid and
miserable, will cause bondage and is full of joys and sorrows.

*vlm.87. The ignorant men that are not liberated, in their present state of
existence in this world, entertain impure desires causing their pleasure
and pain in this life, and conducing to their bondage to repeated
transmigrations in future.



सा_एव उक्ता संग.शब्देन पुनर्.जनन.कारिणी ।

sA_eva_uktA saMga.zabdena punar.janana.kAriNI |

तया यत् क्रियते कर्म तद् बन्ध्याया इव केवलम् ॥५।९३।८८॥

tayA yat kriyate karma tat_bandhyAyA_iva kevalam ||5|93|88||

.

*what is expressed by the word Connexion is the cause of rebirth*

*by whatever karma is creates*

*thatever bondage is assured*

*.*

sA_eva_uktA saMga.zabdena puna:.janana.kAriNI + tayA yat kriyate karma
tat_bandhyAyA_iva kevalam

*.*

*vlm.88. This impure desire is expressed also by the term attachment, which
leads its captive soul to repeated births; and whatsoever actions are done
by it, they tend to the faster bondage of the miserable soul.

*m.88 The vasana which causes rebirth is called attachment. Whatever work
is done prompted by such vasana causes bondage.



एवम् रूपम् परित्यज्य संगम् स्वात्म.विकारदम् ।

evam rUpam parityajya saMgam svAtma.vikAradam |

यदि तिष्ठसि निर्व्यग्रः कुर्वन्न् अपि न लिप्यसे ॥५।९३।८९॥

yadi tiSThasi nirvyagra: kurvan_api na lipyase ||5|93|89||

.

evam rUpam parityajya saMgam svAtma.vikAradam yadi tiSThasi nirvyagra:
kurvan**_*api na lipyase

.

*AB. nivyagra: svastha: ||

*vlm.89. Abandon therefore thy desire for, and thy attachment to anything
of this kind, which is at best but to the trouble of the soul; and thy
freedom from them will keep thy mind pure, although thou mayst continue to
discharge thy duties of life, with a willing mind and unenslaved soul.

*m.89.90 . O Rama, discard all attachment of that kind which causes
modifications of Self. Then even if you perform works you will not be
stained. Be detached without joys and sorrows.



हर्षामर्ष.विषादाभ्याम् यदि गच्छसि न अन्यताम् ।

harSAmarSa.viSAdAbhyAm yadi gacchasi na_anyatA.m |

वीतराग.भय.क्रोधस् तद् असंगो ऽसि, राघव ॥५।९३।९०॥

vItarAga.bhaya.krodha:_tat_a.saMga:_asi, rAghava ||5|93|90||

.

harSAmarSa.viSAdAbhyAm yadi gacchasi na_anya*tA.m **+ *vItarAga.bhaya.krodha:
tat_a.saMga:_asi rAghava

*. *

*vlm.90. If thou canst remain unaffected by joy or grief, or pleasure or
pain, and unsubjected by passions, and unsubdued by fear and anger; thou
becomest impassible and indifferent.

*sv.90 If you rise beyond joy and sorrow and therefore treat them alike,
and if you are free from attraction, aversion and fear, you are unattached.

*m.89.90 . O Rama, discard all attachment of that kind which causes
modifications of Self. Then even if you perform works you will not be
stained. Be detached without joys and sorrows.

#harSAmarSa

#viSAdA



दुःखैर् न ग्लानिम् आयासि यदि दृष्यसि नो सुखैः ।

du:khai:_na glAnim AyAsi yadi dRSyasi na.u sukhai: |

आशा.वैवश्यम् उत्सृज्य तद् असंगो ऽसि, राघव ॥५।९३।९१॥

AzA.vaivazyam utsRjya tat_a.saMga:_asi, rAghava ||5|93|91||

.

du:khai:_na glAni*m *AyAsi

yadi dRSyasi no sukhai:

AzA.vaivazya*m *utsRjya

ta*t_*a.*saMg*a:_'si *. , *

*rAghava. *

#glAni

*vlm.91. If you do not pine in your pain, or exult in your joy, and if you
are not elated by hope, nor depressed by despair; you are truly unconcerned
about them.

*m.91.94. O Raghava, when you do not decline due to sorrow and do not feel
delighted with happiness, you will be considered detached. Cast off all
grip of desire over you.

*sv.91.92 If you do not grieve in sorrow, if you do not exult in happiness
and if you are independent of your own desires and hopes, you are
unattached. Even while carrying on your activities here, if you do not
abandon your awareness of the homogeneity of the truth, you are unattached.

#glAni



विहरन् व्यवहारेषु सु.ख.दुःख=दशासु च ।

viharan_vyavahAra.iSu su.kha.du:kha=dazAsu ca |

न विमुञ्चसि सत् साम्यम् तद् असंगो ऽसि, राघव ॥५।९३।९२॥

na vimuJcasi sat sAmyam tat_a.saMga:_asi, rAghava ||5|93|92||

.

viharan_vyavahAra.iSu su.kha.du:kha=dazAsu ca *+ *na vi.muJcasi sa*t s*Amyam
tat_a.saMga:_asi rAghava

.

*vlm.92. If you conduct your affairs with equanimity, both in your
prosperity and adversity; and do not lose your temper in any circumstance
of life, you are truly insensible and regardless of them.

*m.91.94. Cast off all grip of desire over you. If you do not free yourself
from association with the Supreme, even when you are engaged in worldly
affairs and in states of joy and grief, you will be considered detached.



संवेद्यो यदि चैव आत्मा वेदिते लक्ष्यते समः ।

saMvedya:_yadi caiva_AtmA vedite lakSyate sama: |

यथाप्राप्त.अनुवर्ती च तद् असंगो ऽसि, राघव ॥५।९३।९३॥

yathAprApta.anuvartI ca tat_asaMga:_asi, rAghava ||5|93|93||

.

*moreover if self is conceived*

*when known in the sense of "same"*

*and experienced as.it.comes*

*That*

*unattached you are*

*rAghava*

*.*

saMvedya:_yadi caiva_AtmA vedite lakSyate sama: *+* yathAprApta.anuvartI ca
tat_asaMga:_asi, rAghava

*.*

**vlm.93 When you can know the soul, and by knowing it you can see it in
yourself, and if you manage yourself with evenness under any circumstance
that may happen, then you are unconscious of them.*



अ.संगताम् अन्.आयासाज्_जीवन्मुक्त.स्थितिम् स्थिराम् ।

a.saMgatA.m an.AyAsAt_jIvanmukta.sthitim sthirAm |

अवलम्ब्य समः स्वस्थो वीतरागो भव अनघ ॥५।९३।९४॥

avalambya sama: svastha:_vItarAga:_bhava_anagha ||5|93|94||

.

a.saMga*tA.m *an.AyAsAt jIvanmukta.sthitim sthirAm *+ *avalambya sama:
svastha:

vItarAgo bhava_anagha

.

*vlm.94. Rely Ráma, in your easily obtainable insouciance and stick firmly
to your liberation in this life; be passionless and even tempered, and rest
in your peace for ever.

*m.91.94... That state of detachment, which comes easy and is steady, is
the firm state of 'jivanmukta'. O sinless one, take refuge in such a state
and be at ease. Become detached.

*sv.93.97 By effortlessly remaining established in non*.a*ttachment, live
here as a liberated sage without being attracted by anything. The liberated
sage lives in the inner silence, without pride or vanity, without jealousy
and with his senses fully under his control. Even when all the objects of
the world are spread out in front of him, the liberated sage, who is free
from cravings, is not tempted by them, but engages himself in mere natural
actions.



जीवन्मुक्त.मतिर् मौनी निगृहीत.इन्द्रिय.ग्रहः ।

jIvanmukta.mati:_maunI nigRhIta.indriya.graha: |

अमान.मद.मात्सर्यम् आर्यस् तिष्ठति विज्वरम् ॥५।९३।९५॥

amAna.mada.mAtsaryam Arya:_tiSThati vijvaram ||5|93|95||

.

jIvan.mukta.matir maunI

*the thoughts of someone Living.Free are silent *

nigRhIta*.i*ndriya.graha:

*the grasping senses do not grasp *

amAnamada.mAtsaryam

*Noble *

tiSThati vijvaram

*resting unfevered*

*. *

*vlm.95. That man is honourable, who is free from the feverish passions of
pride, giddiness and envy in his mind; and possessing his liberation,
taciturnity and full mastery over his organs of sense.

*m.95.99 . A revered 'jnani' has the nature of a jivanmukta. He is a 'muni'
who has ceased thinking. He has restrained his senses. He will be free of
arrogance and sense of respect (for him by other). He may have everything
in plenty. But he is equal and free of sense of misery...

*sv.93.97 ... Even when all the objects of the world are spread out in
front of him, the liberated sage, who is free from cravings, is not tempted
by them, but engages himself in mere natural actions.



सदा समग्रे ऽपि हि वस्तु.जाले

sadA samagre_api hi vastu.jAle

समाशयो ऽप्य् अन्तरदीन.सत्त्वः ।

samAzaya:_api_antaradIna.sattva: |

व्यापार.मात्रात् सहजात् क्रम.स्थान्

vyApAra.mAtrAt sahajAt krama.sthAt

न किम्चिद् अप्य् अन्यद् असौ करोति ॥५।९३।९६॥

na kiMcit_api_anyat_asau karoti ||5|93|96||

.

sadA samagre_api hi vastu.jAle samAzaya:_api_antaradIna.sattva: |
vyApAra.mAtrAt sahajAt krama.sthAn na kiMcit_api_anyat_asau karoti

+

*vlm.96. So is he who retains his equanimity and meekness of mind, in all
things which are presented before him; and never deviates from the connate
duties of his caste, to do others which bear no relation with him.

*sv.93.97 By effortlessly remaining established in non*.a*ttachment, live
here as a liberated sage without being attracted by anything. The liberated
sage lives in the inner silence, without pride or vanity, without jealousy
and with his senses fully under his control. Even when all the objects of
the world are spread out in front of him, the liberated sage, who is free
from cravings, is not tempted by them, but engages himself in mere natural
actions.

*m.95.99 . A revered 'jnani' has the nature of a jivanmukta. He is a 'muni'
who has ceased thinking. He has restrained his senses. He will be free of
arrogance and sense of respect (for him by other). He may have everything
in plenty. But he is equal and free of sense of misery. He will not do
anything other than what is appropriate and natural to him. He will always
remain in beatitude of Self. He will never leave his accomplished nature
even if he is prosperous and is facing calamities. Milk ocean will never
lose its whiteness even when churned by Mandara mountain.



यदेव किंचित् प्रकृतम् क्रम.स्थम्

yadeva kiMcit prakRtam krama.stham

कर्तव्यम् आत्मीयम् असौ तदेव ।

kartavyam AtmIyam asau tadeva |

संसर्ग.सम्बन्ध.विहीनया.एव

saMsarga.sambandha.vihInayA_eva

कुर्वन् न खेदम् रमते धियान्तः ॥५।९३।९७॥

kurvan na khedam ramate dhiyAnta: ||5|93|97||

.

yadeva kiMci*t p*rakRtam krama.stham

kartavya*m *AtmIya*m *asau tadeva

saMsarga.sambandha.vihInayA_eva

kurvan_na khedam ramate dhiyAnta: *x *

*vlm.97. One who attends to his hereditary duties, which are co.natural
with him, and discharges them with a mind freed from all concern and
expectation, is truly happy in himself.

*sv.93.97 Whatever is inevitable and appropriate, he does; his joy and
delight, however, he derives from within: thus he is freed from this world
*.a*ppearance.

*m.95.99 . A revered 'jnani' has the nature of a jivanmukta. He is a 'muni'
who has ceased thinking. He has restrained his senses. He will be free of
arrogance and sense of respect (for him by other). He may have everything
in plenty. But he is equal and free of sense of misery. He will not do
anything other than what is appropriate and natural to him. He will always
remain in beatitude of Self. He will never leave his accomplished nature
even if he is prosperous and is facing calamities. Milk ocean will never
lose its whiteness even when churned by Mandara mountain.



अथ अपरम् प्राप्य सु.सम्पदम् वा

atha_aparam prApya su.sampadam vA

महामतिः स्व.प्रकृतम् स्वभावम् ।

mahAmati: sva.prakRtam svabhAvam |

जहाति नो* मन्दर.वेल्लितो ऽपि

jahAti no* mandara.vellita:_api

शौक्ल्यम् यथा क्षीरमय.अम्बुराशिः ॥५।९३।९८॥

zauklyam yathA kSIramaya.amburAzi: ||5|93|98||

.

atha_aparam prApya su.sampadam vA mahAmati: sva.prakRtam svabhAvam + jahAti
no* mandara.vellita:_api zauklyam yathA kSIramaya.amburAzi:

.

*sv.98 Even as milk does not abandon its colour when it is boiled, he does
not abandon his wisdom even when it is severely tested by terrible
calamities.

*vlm.98. Whether under the trial of troubles and tribulations,

or under the temptations of rank and prosperity; the great minded man, does
not transgress his intrinsic nature, as the Milky ocean does not tarnish
its whiteness, though perturbed under the charming Mandara mountain.

*m.95.99 . A revered 'jnani' has the nature of a jivanmukta. He is a 'muni'
who has ceased thinking. He has restrained his senses. He will be free of
arrogance and sense of respect (for him by other). He may have everything
in plenty. But he is equal and free of sense of misery. He will not do
anything other than what is appropriate and natural to him. He will always
remain in beatitude of Self. He will never leave his accomplished nature
even if he is prosperous and is facing calamities. Milk ocean will never
lose its whiteness even when churned by Mandara mountain.

atha_aparam prApya su.sampadam vA

mahAmati: sva.prakRtam svabhAvam |

jahAti no* mandara.vellita:_api

zauklyam yathA kSIramaya.amburAzi:

*.*

#*amburAzi *m. ‘heap of waters’, the ocean, Kum.; Ragh. &c.



सम्प्राप्य सांराज्यम् अथ आपदम् वा

samprApya sAMrAjyam atha_Apadam vA

सरी.सृपत्वम् सुर.नाथताम् वा ।

sarI.sRpatvam sura.nAthatA.m vA |

तिष्ठत्य् अखेद.उदयम् अस्त.हर्षम्

tiSThati_akheda.udayam asta.harSam

क्षय.उदयेष्व् इन्दुर् इव_एक.रूपः ॥५।९३।९९॥

kSaya.udaya.iSu_indu:_iva_eka.rUpa: ||5|93|99||

.

samprApya sAmrAjya*m *atha Apadam vA

*so then *

*a kingdom gained or a catastrophe *

sarIsRpatvam suranAtha*tA.m *vA

*the condition of a riversnake or the state of a Brightling Lord *

tiSThat*i_*akheda*.u*dayam

*resting *

*untroubled the rising *

asta.harSam

*the setting a delight *

kSaya*.u*dayeSv

*when troubles arise *

*like Moon, with a single form*

.

*vlm.99. Whether gaining the sovereignty of the earth, or elevated to the
dignity of the lord of gods; or degraded to grovel upon the earth, or
lowered to a creeping worm underneath the ground; the great minded man
remains unchanged at his rise and fall, as the bright sun remains the same,
both in his elevation and culmination.



निरस्त.संरम्भम् अपास्त.भेदम्

nirasta.saMrambham apAsta.bhedam

प्रशान्त.नाना.फल.वल्गु.वेषम् ।

prazAnta.nAnA.phala.valgu.veSam |

विचारया आत्मानम् अदीन.सत्त्वो

vicArayA_AtmAnam adIna.sattvo

यथा भवस्य् उत्तम.कार्य.निष्ठः ॥५।९३।१००॥

yathA bhavasi_uttama.kArya.niSTha: ||5|93|100||

.

nirasta.saMrambha*m *apAsta.bhedam

prazAnta.nAnA.phala.valgu.veSam

vicArayA_AtmAna*m *adIna.sattva:

yathA bhavas*i_*uttama.kArya.niSTha:

.

*vlm.100. Freed from tumults and differences of faith, and exempted from
pursuits for different results, employ your great mind, O Ráma! to the
highest duty of investigation into the nature of the soul, and securing
your ultimate liberation by it.

*sv.100 Hence, O Rama, engage yourself constantly in self.enquiry and rest
firmly established in self.knowledge. You will never again be subjected to
birth and bondage.

*m.100 O Rama, discard all differentiations like setting and rising. Be
settled in that highest work of liberation being free of myriad forms. Be
devoted to the best of works. Engage yourself in inquiry into Self. With
the 'samadhi' that comes out of such inquiry all vasanas will decay. It
will lead you to that highest state. Then abide in that in nonecstatic
beatitude and bliss. You will never be smitten by the cycle of rebirths.
End of Book of Upasama

#car #vicar #vicAra.: –

*AS. SV "has ... translated 'enquiry' or 'self.enquiry'. That is the
popular translation. However, the word really means efficient movement of
one's inner intelligence — 'car' in Sanskrit is 'to move'. It should not be
confused with intellectual analysis. It is direct observation or 'looking
within'.)" AS.

*jd. I translate vichAra in two ways: Inquiry and Enquiry.

an Inquiry is an investigation into cause;

Enquiry is an asking within.

Inquiry is Effective; Enquiry is Affective.

buddhi.Intellect Inquires; chitta.Affection Enquires.



तया उदित.प्रसर.विलास.शुद्धया

tayA_udita.prasara.vilAsa.zuddhayA

गत.ज्वरम् पदम् अवलम्बया अलम् ।

gata.jvaram padam avalambayA_alam |

धिया इद्धया पुनर् इह जन्म.गन्धनैर्

dhiyA_iddhayA punar iha janma.gandhanai:

न बध्यसे समधिगत.आत्म.दृश्यया ॥५।९३।१०१॥

na badhyase sam.adhigata.Atma.dRzyayA ||5|93|101||

.

tayA udita.prasara.vilAsa.zuddhayA gata.jvaram padam avalambayA alam +
dhiyA iddhayA puna:_iha janma.gandhanai: na badhyase
samadhigata.Atma.dRzyayA

.

*vlm.101. Live by the clear and purpling stream of your investigation, and
you will come to rely in the undecaying and unsullied state of the pure
soul; and then by coming to the knowledge and sight of the Supreme Spirit,
by the light of your understanding; you will no more be bound to the bonds
of future births upon this earth.

*sv.100 Hence, O Rama, engage yourself constantly in self.enquiry and rest
firmly established in self.knowledge. You will never again be subjected to
birth and bondage.

*m.100.101 O Rama, discard all differentiations like setting and rising. Be
settled in that highest work of liberation being free of myriad forms. Be
devoted to the best of works. Engage yourself in inquiry into Self. With
the 'samadhi' that comes out of such inquiry all vasanas will decay. It
will lead you to that highest state. Then abide in that in nonecstatic
beatitude and bliss. You will never be smitten by the cycle of rebirths.
End of Book of Upasama.

*VA. by vichara arising effortless? (vilAsa) meditation [from AB],
by pure meditation the heat [of anxieties] is gone and comes pure
state, by holding to it, pure Consciousness. By the vision of the Self
yb shining intellect, you are no more not bound by repeated
birth.bondage in this world

*AS: With your intellect (dhI) purified by expansion (prasara) and movement
(vilAsa) arising from that thought (udita), attain (avalambaya) a pure
state state free of all anxieties (gatajvaram literally free of fever).
With the intellect so fired up (dhiyA iddhayA) and having acquired total
vision of the self, you will not be bound by the bondage of the birth
(cycles again).







*o*ॐ*m*



*FM6001*



DN5093 FIRST FINALE 2.je25.28 .z101

सर्ग ५.९३

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

मनाग् अपि विचारेण चेतसः स्वस्य निग्रहः ।

manAk_api vicAreNa cetasa: svasya nigraha: |

मनाग् अपि कृतो येन तेन आप्तम् जन्मनः फलम् ॥५।९३।१॥

manAk_api kRta:_yena tena_Aptam janmana: phalam ||5|93|1||

विचार.काणिका या एषा हृदि स्फुरति पेलवा ।

vicAra.kANikA yA_eSA hRdi sphurati pelavA |

एषा.एव अभ्यास.योगेन प्रयाति शत.शाखताम् ॥५।९३।२॥

eSA_eva_abhyAsa.yogena prayAti zata.zAkhatAm ||5|93|2||

किंचित् प्रौढ.विचारम् तु नरम् वैराग्य.पूर्वकम् ।

kiMcit prauDha.vicAram tu naram vairAgya.pUrvakam |

संश्रयन्ति गुणाः शुद्धाः सरः पूर्णम् इव अण्डजः ॥५।९३।३॥

saMzrayanti guNA: zuddhA: sara: pUrNam iva_aNDaja: ||5|93|3||

संयग्विचारिणम् प्राज्ञम् यथाभूत.अवलोकिनम् ।

saMyak.vicAriNam prAjJam yathAbhUta.avalokinam |

आसादयन्त्य् अपि स्फारा* न अविद्या.विभवा* भृशम् ॥५।९३।४॥

AsAdayanti_api sphArA: na_avidyA.vibhavA* bhRzam ||5|93|4||

किम् कुर्वन्ति इह विषमा* मानस्यो वृत्तयस् तथा ।

kim kurvanti_iha viSamA: mAnasya:_vRttaya:_tathA |

आधयो व्याधयो वा अपि संयक्.दर्शन.सन्मतेः ॥५।९३।५॥

Adhaya:_vyAdhaya:_vA_api saMyak.darzana.sat.mate: ||5|93|5||

क्व भ्रमत्.पवनापूरास् तडित्.पटल.पातलाः ।

kva bhramat.pavanApUrA:_taDit.paTala.pAtalA: |

पुष्कर.आवर्त.जलदा* गृहीता* बालिमुष्टिभिः ॥५।९३।६॥

puSkara.Avarta.jaladA: gRhItA: bAli.muSTibhi: ||5|93|6||

क्व नभोमध्य.संस्थ.इन्दुर् मुग्धैर् मणि.समुद्गकैः ।

kva nabha:.madhya.saMstha.indu:_mugdhai:_maNi.samudgakai: |

मुग्धया अङ्गनया बद्धो मुग्ध.इन्दीवर.शङ्कया ॥५।९३।७॥

mugdhayA_aGganayA baddha:_mugdha.indIvara.zaGkayA ||5|93|7||

क्व कट.प्रोच्चलद्.भृङ्ग.मण्डल.उत्पल.शेखराः ।

kva kaTa.proccalat.bhRGga.maNDala.utpala.zekharA: |

मुग्ध.स्त्री.श्वास.मधुरैर् मशकैर् मथिता* गजाः ॥५।९३।८॥

mugdha.strI.zvAsa.madhurai:_mazakai:_mathitA: gajA: ||5|93|8||

क्व इभ.मुक्ताफल.उल्लास.लसत्.सन्न.ख.पञ्जराः ।

kva_ibha.muktAphala.ullAsa.lasat.sanna.kha.paJjarA: |

सिंहाः समर.संरब्धा* हरिणैः प्र.विमर्दिताः ॥५।९३।९॥

siMhA: samara.saMrabdhA: hariNai: pra.vimarditA: ||5|93|9||

क्व विष.उल्लास.निर्यास.दग्ध.उन्नत.वन.द्रुमाः ।

kva viSa.ullAsa.niryAsa.dagdha.unnata.vana.drumA: |

क्षुधित.आजगराः क्षुब्धैर् निगीर्णा* बाल.दर्दुरैः ॥५।९३।१०॥

kSudhita.AjagarA: kSubdhai:_nigIrNA: bAla.dardurai: ||5|93|10||

क्व प्राप्त.भूमिको धीरो ज्ञात.ज्ञेयो विवेकवान् ।

kva prApta.bhUmika:_dhIra:_jJAta.jJeya:_vivekavAn |

आक्रान्तः किल विक्रान्तो विषय.इन्द्रिय.दस्युभिः ॥५।९३।११॥

AkrAnta: kila vikrAnta:_viSaya.indriya.dasyubhi: ||5|93|11||

विचार.धियम् अप्रौढम् हरन्ति विषय.अरयः ।

vicAra.dhiyam aprauDham haranti viSaya.araya: |

प्रचण्ड.पवनामृद्वीम् कृत्त.वृन्ताम् लताम् इव ॥५।९३।१२॥

pracaNDa.pavanA.mRdvIm kRtta.vRntAm latAm iva ||5|93|12||

न विवेक.लवम् प्रौढम् भङ्क्तुम् शक्ता* दुराशयाः ।

na viveka.lavam prauDham bhaGktum zaktA* durAzayA: |

कल्प.क्षोभ.महाधीरम् शैलम् मन्द.अनिला* इव ॥५।९३।१३॥

kalpa.kSobha.mahAdhIram zailam manda.anilA* iva ||5|93|13||

अगृहीत.महा.पीठम् विचार.कुसुम.द्रुमम् ।

a.gRhIta.mahA.pITham vicAra.kusuma.drumam |

चिन्ता.वात्याविधुन्वन्ति न अस्थिर.स्थिति.सुस्थितम् ॥५।९३।१४॥

cintA.vAtyAvidhunvanti na_asthira.sthiti.susthitam ||5|93|14||

गच्छतस् तिष्ठतो वा अपि जाग्रतः स्वपतो ऽपि वा ।

gacchata:_tiSThata:_vA_api jA