fm6054 2.sp23..24 On Self-Wisdom .z38

[jivadas]

work in progress .v17

work in progress .v15,16

latest update:

fm6054 2.sp23..24 On Self-Wisdom .z38

https://www.dropbox.com/s/s0t3eszwu9xre95/fm6054%202.sp23..24%20On%20Self-Wisdom%20.z38.docx?dl=0

 

 

 

 

 

Oॐm

 

 

 

 

 

 

 

 

On Self-Wisdom

 

 

The LORD:

\

भूय एव महाबाहो शृणु मे परमम् वच: ।

bhUya eva mahAbAho zRNu me paramam vaca: |

यत् ते ऽहम् प्रीयमाणाय वक्ष्यामि हित-काम्यया ॥६।५४।१॥

yat_te_aham prIyamANAya vakSyAmi hita-kAmyayA ||6|54|1||

.

once.again, Master.Archer,  

hear the most important words I'll say to you in friendship for your own good

.

~sv.1 The LORD continues to instruct Arjuna: Hear again what I am going to tell you. I say this to you for your own good because you are dear to me.

~vlm.1 THE lord continued—Listen moreover, O mighty armed Arjuna, to the edifying speech, which I am about to deliver unto you, for the sake of your lasting good and welfare.

 

02|Ø

मात्र-अस्पर्शा हि कौन्तेय शीत.उष्ण-सुख.दु:ख=दा: ।

mAtra-asparzA:_hi kaunteya zIta.uSNa-sukha.du:kha=dA: |

आगम-अपायिनो नित्यास् तांस् तितिक्ष्व भारत ॥६।५४।२॥

Agama-apAyino_ nityA:_tAn_titikSva bhArata ||2||

.

mAtrA-âsparzA: hi x

kaunteya – child of `kunti =

zIta.uSNa-sukha.du:kha=dA: - x =

Agama-apAyina: nityA: - x =

tAn_titikSva bhArata – x.

~vlm.2. Know O progeny of Kunti, that the perception of the senses, or the feelihçs conveyed to our minds by the organic sense, such as those of cold and heat and the like, are the causes of our bodily pleasure and pain; but as these are transitory, and come to us and pass away by turns, you must remain patient under them.

~sv.2-3 Endure whatever pleasure and pain, heat and cold you are subjected to; they come and go. They do not pertain to the self which is beginningless and endless and which is free from parts.

 

*ott.char. #kuntI f. N. of pRthA (daughter of a yAdava prince named zUra [or vasu Hariv.  5255] , who gave her to his childless cousin kunti or kunti.bhoja, by whom she was adopted ; she afterwards became one of the wives of pANDu ; on one occasion before her marriage she paid such respect to the powerful {& often argumentative} sage durvAsas that he taught her an incantation or charm, by virtue of which she was to have a child by any God she liked to invoke ; out of curiosity she invoked the Sun, by whom she had a child cf. karNa ; but the Sun afterwards restored to her her maidenhood; soon after his marriage pANDu retired to the woods to indulge his passion for hunting ; there he killed a male and female deer, who turned out to be an RShi and his wife in the form of these animals ; the RShi cursed pANDu and predicted that he would die in the embrace of one of his wives ; hence pANDu lived apart from kuntI, but with his approval she made use of her charm and had three sons, yudhiSThira, bhIma, andarjuna, by the three deities `dharma, `vAyu, and `indra respectively ;cf. mAdrI) Pāṇ.  MBh.  &c

 

03|o/

ते तु न एक-आत्मनश्_च अन्ये क्व अतो दु:खम् क्व वा सुखम् ।

अन्-आद्यन्ते_अन्-अवायवे कुत: पूरण-खण्डने ॥६।५४।३॥

te tu na eka-Atmanaz_ca anye kva ato du:kham kva vA sukham |

an-Adyante_an-avAyave kuta: pUraNa-khaNDane ||3||

te tu na eka-Atmanaz_ca anye kva ato du:kham kva vA sukham - x =

an-Adyante_an-avAyave kuta: pUraNa-khaNDane – x.

ते तु न एक-आत्मनश्_च अन्ये Neither are they other than the One Self

क्व अतो दुःखं क्व वा सुखम् so where is sorrow or where pleasure? अनाद्यन्ते When without beginning or end अनवयवे when without parts कुतः पूरण-खण्डने whence are fulness and division?

~vlm.3. Knowing: neither the one nor the other to be uniform and monotonous, what is it thou callest as real pleasure or pain? A thing having no form or figure of its own, can have no increase or decrease in it.

~sv.2-3 Endure whatever pleasure and pain, heat and cold you are subjected to; they come and go. They do not pertain to the self which is beginningless and endless and which is free from parts.

And they are not other than the One Self. So where_as the sorrow or the pleasure here? when it has no origin or end, when it has no parts, where would fulness and division come from?

 

04|Ø

संस्थिता स्पर्श.मात्र-आख्या मात्र-अस्पर्श-भ्रम-आत्मक: ।

saMsthitA sparza.mAtra-AkhyA mAtra-asparza-bhrama-Atmaka: |

सम=दु:ख-सुखो धीर: सो ऽमृतत्वाय कल्पते ॥६।५४।४॥

sama=du:kha-sukha:_ dhIra: so_amRtatvAya kalpate ||4||

.

saMsthitA sparza.mAtra-AkhyA x

mAtra-asparza-bhrama-Atmaka: - x =

sama=du:kha-sukho dhIra: x

so_amRtatvAya kalpate – x.

# Atmaka Selfling

~sv.4 Sense-experience is born of the delusion of contact with the illusory elements. He who knows this and is undisturbed, is earmarked for liberation.

~vlm.4 Those who have suppressed the feelings of their senses, by knowing the illusory nature of sensible perceptions; are content to remain quiet with an even tenor of their minds, both in their prosperity and adversity; are verily the men that are thought to taste the ambrosial drought of immortality in their mortal state.

 

05|o/

सर्वत्वात्_आत्मन:_च_एते सु.भेद: संस्थिता इव ।

अ-सद्.रूपास् त्व्_अ-सद्.रूपम् कथम् सोड्ःउम् न शक्यते ॥६।५४।५॥

sarvatvAt_Atmana:_ca_ete su.bheda: saMsthitA iva |

a-sad.rUpAs_tv_a-sad.rUpam katham soDHum na zakyate ||5||

.

sarvatvAt_Atmana:_ca_ete su.bheda: saMsthitA: iva - x =

a-sat.rUpA:_tu_a-sad.rUpam katham soDHum na zakyate – x.

~vlm.5. Knowing the soul to be the same in all states, and alike in all places and times; they view all differences and accidents of life with indifference, and being sure of the unreality of unrealities, they retain their endurance under all the varying circumstances of life.

~sv.5 When the self alone exists, where is room for pleasure and pain to arise?

 

06|Ø

मनाग्.अपि न विद्यते सुख.दु:खे तु सर्वश: ।

manAk_api na vidyate sukha.du:khe tu sarvaza: |

सर्वत्वाद् आत्म.तत्त्वस्य सत्ता कथम् अन्.आत्मन: ॥६।५४।६॥

sarvatvAt_Atma.tattvasya sattA katham an.Atmana: ||6||

.

manAk.api na vidyate sukha.du:khe tu sarvaza:

sarvatvAt_Atma.tattvasya

sattA katham an.Atmana: - x.

~sv.6 As the supreme self alone is omnipresent, pleasure and pain do not exist.

~vlm.6. Never can joy or grief take possession of the common soul, which being ecumenical in its nature, can never be exceptional or otherwise.

 

07|Ø

न.असतो विद्यते भावो न.अभावो_विद्यते सत: ।

na_asato_vidyate bhAvo_na_abhAvo_vidyate sata: |

न.अस्त्य् एव सुख.दु:ख-आदि परमात्मा .अस्ति सर्व.ग: ॥६।५४।७॥

na_asti_eva sukha.du:kha-Adi paramAtmA_asti sarva.ga: ||7||

.

na_asato_vidyate bhAvo_na_abhAvo_vidyate sata: - x =

na_asti_eva sukha.du:kha-Adi paramAtmA_asti sarva.ga: - x =

न.अ.सतः_विद्यते भावः_ Of what is not-So there is not a state (of becoming); न.अ.भावः_विद्यते सतः no lack of a state (of becoming) is there is for what is So. न अस्ति_एव सुख-दुःख-आदि no such thing as pleasure and sorrow. परमात्मा अस्ति सर्वगः Be the transcendent Self that goes everywhere. -7-

~sv.7 The unreal has no existence and the real does not cease to be.

~vlm.7. The unreal has no existence, nor is the positive a negative at any time; so there can be nothing as a positive felicity or infelicity either in any place, when God himself is present in his person every where. (They are all alike to God and Godly soul).

 

08|o/

सत्त्व-असत्त्व=मती त्यक्त्वा च एतयोर् जगद्-आत्मनो: ।

त्यक्त्वा न किम्.चिन् मध्ये च शेषे बद्ध-पदो भव ॥६।५४।८॥

sattva-asattva=matI tyaktvA ca etayo:_ jagad-Atmano: |

tyaktvA na kim.cin madhye ca zeSe baddha-pado bhava ||8||

sattva-asattva=matI tyaktvA ca etayo:_ jagad-Atmano: - x =

tyaktvA na kim.cin madhye ca zeSe baddha-pado bhava – x.  

sattva-asattva=matI The mental attitudes of Suchness and unSuchness Thinking things So or not-So -

tyaktvA ca etayor jagad-Atmano: -

tyaktvA na kim.cin madhye ca zeSe baddha-pado bhava -

~vlm.8. Abandon the thoughts of felicity or infelicity of the world, (nor be like the laughing or crying philosopher with your one sided view of either the happiness or misery of life), and seeing there is no such difference in the mind of God, stick fast in this last state of indifference to both.

~sv.8-9 The self does not rejoice in pleasure nor does it grieve in pain!

सत्त्वासत्त्वमती त्यक्त्वा चैतयोर्जगदात्मनोः ।

त्यक्त्वा न किंचिन्मध्ये च शेषे बद्धपदो भव ।। ८

VA - having rejected being and non-being and rejecting both world and

"I" , not retaining anything in between, be fixed in that state.

AS:
I like the AB version better.
Having rejected the insignificant thing (न किञ्चित्)  - the mind which holds the world to be real and the आत्मा to be unreal; stay fixed in the remaining  state (i.e. in Brahman).
\

न हृष्यति सुखैर् आत्मा दु:खैर् ग्लयति नो ऽर्जुन ।

na hRSyati sukhai:_ AtmA du:khai:_ glayati no*_arjuna |

दृश्य-दृक्-चेतन-आत्मा अपि शरीत-अन्तर्गतो ऽपि सन् ॥६।५४।९॥

dRzya-dRk-cetana-AtmA api zarIta-antargato_api san ||9||

.

na hRSyati sukhai:_ AtmA - x =

du:khai:_ glayati na:/na.u arjuna - x =

dRzya-dRk-cetana-AtmA api - x =

zarIta-antargato_api san – x.  

~vlm.9. Though the intelligent soul, and the external phenomena, are closely situated in the inside and outside of the body; Yet the internal soul is neither delighted nor depressed, by the pleasure or pain which environ the external body.

~sv.8-9 The self does not rejoice in pleasure nor does it grieve in pain!

 

10|Ø

जडम् चित्त.आदि-दु:खस्य भाजनम् देहताम् गतम् ।

jaDam citta.Adi-du:khasya bhAjanam dehatAm gatam |

न च.एतस्मिन् क्षते क्षीणे किम्चिद् एव.आत्मन: क्षतम् ॥६।५४।१०॥ 

na ca_etasmin_kSate kSINe kim.cid_eva_Atmana: kSatam ||10||

.

~sv.10 It is the inert mind that, dwelling in the body, experiences pain.

~vlm.10. All pleasure and pain relating the material body, touch the mind which is situated in it; but no bodily hurt or debility affects the soul, which is seated beyond it.

jaDam citta.Adi-du:khasya bhAjanam dehatAm gatam - x =

na ca_etasmin_kSate kSINe kim.cid_eva_Atmana: kSatam – x.

 

11|o/

जडम् देह.आदि दु:ख.आदे:_यd इदम् भोक्तृ-संस्थितम् ।

तd माया-भ्रमम् एव.अङ्ग विद्धि.अ.बोध-वश-उत्थितम् ॥६।५४।११॥

jaDam deha.Adi du:kha.Ade:_yat_idam bhoktR-saMsthitam |

tat_mAyA-bhramam eva_aGga viddhi_a.bodha-vaza-utthitam ||11||

.

jaDam deha-Adi du:kha-Ade:_ yad_idam bhoktR-saMsthitam - x =

tan_mAyA-bhramam eva aGga viddhy_abodha-vaza-utthitam – x.

~vlm.11. Should the soul be supposed to participate, in the pleasure or pain which affect the gross body, it is to be understood as caused by the error, rising from our ignorance only.

~sv.11 If the body decays, the self is not affected.

 

12|Ø

न किम्.चित्_एव देह-आदि न च दु:ख.आदि विद्यते ।

na kim.cit_eva deha-Adi na ca du:kha.Adi vidyate |

आत्मन: यत् पृथक्.भूतम् किम् केन.अतो ऽनुभूयते ॥६।५४।१२॥ 

Atmana: yat_pRthak.bhUtam kim kena_ato_anubhUyate ||12||

.

na kim.cit_eva deha-Adi - न किंचित्_एव देह-आदि not anything at-all are the body &c. =

na ca du:kha.Adi vidyate - न च दुःख-आदि विद्यते neither are sorrow &c known to be =  

Atmana: yat_pRthak.bhUtam - आत्मनः यत्_पृथग्.भूतम् which is separately-become for the self

 =

kim kena_ato_anubhUyate – किं केन.अतस् अनुभूयते what, by whom hence is experienced?

~sv.12 There is no such thing as body, etc., nor is there an entity known as pain, etc., independent of the self. Then, what is experienced by whom? Hence, one who is fully awakened is free from such delusion.

~vlm.12. The gross is no reality, and its feelings of pain or pleasure are never real ones, as to touch the intangible soul; for who is so senseless, as not to perceive the wide separation of the soul from the body?

*jd.12 – na kim.cit_eva deha-Adi - न किंचित्_एव देह-आदि not anything at-all are the body &c. = na ca du:kha.Adi vidyate - न च दुःख-आदि विद्यते neither are sorrow &c known to be = Atmana: yat_pRthak.bhUtam - आत्मनः यत्_पृथग्.भूतम् which is separately-become for the self = kim kena_ato_anubhUyate – किं केन.अतस् अनुभूयते what, by whom hence is experienced?

 

13|Ø

यद् इदम् कथयाम् अत्र तेन.एव.अतो विनश्यति ।

yat_ idam kathayAm atra tena_eva_ato_ vinazyati |

भ्रान्तिर् दु:खम् अबोध-उत्था सम्यग्.बोधेन भारत ॥६।५४।१३॥

bhrAnti:_ du:kham abodha-utthA samyag.bodhena bhArata ||13||

.

yad_idam kathayAmi_atra यद् इदं कथयामि_अत्र this that I tell you here –

तेन.एव अतस् विनश्यति by that alone thus destroys -

भ्रान्तिः_दुःखम् अबोध-उत्था the sorrow arisen from delusive non-Realization –

सम्यग्.बोधेन by Total Realization –

भारत o *bhArata.

~vlm.13. What I tell you here, O progeny of Bharata, will surely destroy the error arising from ignorance, by the full understanding of my lectures.

~sv.13-14 Even as the delusion of a snake in the rope vanishes upon right understanding, even so the delusion of body, etc., and sorrow, etc., vanishes upon spiritual awakening.

 

n|o/

यथा रज्ज्वाम् अहि-भयम् बोधान्_नश्यत्य्_अबोधजम् ।

तथा देहादि-दु:खादि बोधान्_नश्यत्य्_अबोधजम् ॥६।५४।१४॥

yathA rajjvAm ahi-bhayam bodhAn_nazyaty_abodhajam |

tathA dehAdi-du:khAdi bodhAn_nazyaty_abodhajam ||14||

.

yathA rajjvAm ahi-bhayam bodhAn_nazyaty_abodhajam - x =

tathA dehAdi-du:khAdi bodhAn_nazyaty_abodhajam – x.

~vlm.14. As knowledge removes the error and fear of the snake, arising from one_as ignorance in a rope; so our misconception of the reality of our bodies and their pleasures and pains, is dispelled by our knowledge of truth.

~sv.13-14 Even as the delusion of a snake in the rope vanishes upon right understanding, even so the delusion of body, etc., and sorrow, etc., vanishes upon spiritual awakening.

 

15|Ø

विष्वग्-विश्वम् अजम् ब्रह्म न नश्यति न जायते ।

viSvak_vizvam ajam brahma na nazyati na jAyate |

इति सत्यम् परम् विद्धि बोध: परम एष स: ॥६।५४।१५॥ 

iti satyam param viddhi bodha: parama* eSa sa: ||15||

.

viSvag-vizvam ajam brahma x

na nazyati na jAyate - x =

iti satyam param viddhi x

bodha: parama eSa sa: - x.

~vlm.15. Know the whole universe to be identic with increte Brahma, and is neither produced nor dissolved by itself, knowing this as a certain truth, believe in brahmA only, as the most supreme source of all tree knowledge.

~sv.15 Right understanding or spiritual awakening is, that the universal Brahman is neither born nor does it die.

 

16|Ø

ब्रह्म-अम्बुधौ तरङ्गत्वम् किम्.चिद् भूत्वा विलीयते ।

brahma-ambudhau taraGgatvam kim.cid_bhUtvA vilIyate |

ब्रह्म-आवर्ते स्फुरत्य् अद्य ब्रह्मैव.असि निरामयम् ॥६।५४।१६॥ 

brahma-Avarte sphurati_adya brahmaiva_asi nirAmayam ||16||

.

brahma-ambudhau - in the ocean of the *brahman =

taraGgatvam kim.cid_bhUtvA vilIyate - a sort of waveness, having become, subsides. -  

brahma-Avarte sphurati_adya - just now, it whirls in a brahmic whirlpool. =

brahmaiva asi nirAmayam - you are only the brahman*Immensity, without a form.

~vlm.16. You are but a little billow in the sea of Brahma's essence; you rise and roll for a little while, and then subside to rest. You foam and froath in the whirlpool of Brahma's existence, and art no other than a drop of water in the endless ocean of Brahma.

~sv.16 Destroy the forces of delusion like pride, sorrow, fear, desire as also pain and pleasure. Such pairs of opposites are illusory. Be established in oneness. You are the single ocean of consciousness.

 

n|o/

यावत्_काल-क्रिया.देशा:_त्वम्.अहम्-सैनिका: इव ।

ब्रह्मणि_इव परिस्पन्दा न.अत्र स्त: सद्-अ.सद्-भ्रमौ ॥६।५४।१७॥

yAvat kAla-kriyA.dezA:_tvam.aham-sainikA: iva |

brahmaNi_iva parispandA na_atra sta: sad-a.sad-bhramau ||17||

.

yAvat kAla-kriyA.dezA: - it is according-with Time and the working Place - x =

tvam.aham-sainikA: iva - x =

brahmaNi_iva parispandA: - x =

na_atra sta: sad-a.sad=bhramau – x.

~vlm.17. As long as we are in action under the command of our general, we act our parts like soldiers in the field; we all live and move in brahmA alone, and there is no mistake of right or wrong in this. (Act well our part and there all honour lies).

~sv.17-21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

 

18|o/

जहि मानम् मदम् शोकम् भयम् ईहाम् सुख-असुखे ।

jahi mAnam madam zokam bhayam IhAm sukha-a.sukhe |

द्वैतम् एतद् अ-सद्.रूपम् एक: सद्.रूपवान् भव ॥६।५४।१८॥

dvaitam etat_a-sat.rUpam eka: sat.rUpavAn bhava ||18||

.

jahi mAnam madam - destroy Pride, Lust =

zokam bhayam - grief, fear =

IhAm sukha-a.sukhe - affairs whether happy or unhappy. dvaitam etad_a=sad.rUpam - this duality is without a form that is So. –

eka: sad.rUpavAn_bhava - like the form that is So, be One!

~vlm.18. Abandon your pride and haughtiness, your sorrow and fear, and your desire of pain or pleasure; it is bad to have any duality or doubt in you, be good with your oneness or integrity at all times.

~sv.17-21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

 

n|o/

पुरुष-अक्षौहिणीनाम् च क्षयेण_अनुभव-आत्मना ।

ब्रह्मणा बृंहितम् शुद्धम् ब्रह्म ब्रह्म.मयम् कुरु ॥६।५४।१९॥

puruSa-akSauhiNInAm ca kSayeNa_anubhava-AtmanA |

brahmaNA bRMhitam zuddham brahma brahma.mayam kuru ||19||

.

puruSa-akSauhiNInAm ca - x =

kSayeNa anubhava-AtmanA - x =

brahmaNA bRMhitam - x =

zuddham brahma brahma-mayam kuru – x.  

~vlm.19. Think this in yourself from the destruction of these myriads of forces under your arms, that all these are evolved out of Brahma, and yon do more than ivolve or reduce them to brahmA himself.

~sv.17-21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

पुरुषाक्षौहिणीनां च क्षयेणानुभवात्मना ।

ब्रह्मणा बृंहितं शुद्धं ब्रह्म ब्रह्ममयं कुरु ।। १९

VA - perceive the destruction of soldiers and armies as done by

Brahman. Perceive everything as pure great brahman consisting of

brahman only.

AS:
Augment the pure Brahman with the Brahman that grows with experience of the reduction of battalions of men (and thus) make everything as just brahman.
In other words, don't think think of even the destructive properties as something other than Brahman

 

20|Ø

असंविदन् सुखम् दु:खम् लाभ.अलाभौ जय-अजयौ ।

asaMvidan_sukham du:kham lAbha-alAbhau jaya-ajayau |

शुद्धम् ब्रह्मैकताम् गच्छ ब्रह्माब्धिस् त्वम् हि भारत ॥६।५४।२०॥  

zuddham brahmÂ-ekatAm gaccha brahmÂ-abdhi:_tvam hi bhArata ||20||

.

*jd.20 - asaMvidan_sukham du:kham - असंविदन्_सुखम् दुःखम् ignoring pleasure and sorrow  = lAbha-alAbhau jaya-ajayau - लाभ-अलाभौ जय-अजयौ getting-notgetting, winning-notwinning = zuddham brahmÂ-ekatAm gaccha - शुद्धम् ब्रह्मैकताम् गच्छ *त्वं Go to the pure Brahmic Oneness,  = brahmÂ-abdhi:_tvam hi bhArata – ब्रह्म्Â-अब्धिः_* हि भारत to the Brahmic Sea, o *bhArata!.

~vlm.20. Do not care for your pleasure or pain, your gain or loss, and your victory or defeat; but resort only to the unity of Brahma, and know the world as the vast ocean of Brahma's entity.

~sv.17-21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

*jd.20 - asaMvidan_sukham du:kham - असंविदन्_सुखम् दुःखम् ignoring pleasure and sorrow  = lAbha-alAbhau jaya-ajayau - लाभ-अलाभौ जय-अजयौ getting-notgetting, winning-notwinning = zuddham brahmÂ-ekatAm gaccha - शुद्धम् ब्रह्मैकताम् गच्छ *त्वं Go to the pure Brahmic Oneness,  = brahmÂ-abdhi:_tvam hi bhArata – ब्रह्म्Â-अब्धिः_* हि भारत to the Brahmic Sea, o *bhArata!.

 

21|Ø

लाभ.अ.लाभ-समो भूत्वा भूत्वा नूनम् न किंचन ।

lAbha.a.lAbha-samo bhUtvA bhUtvA nUnam na kiMcana |

खण्ड-वात इव.अ.स्पन्दी प्रकृतम् कार्यम् आचर ॥६।५४।२१॥

khaNDa-vAta iva_a.spandI prakRtam kAryam Acara ||21||

.

lAbha.a.lAbha-samo bhUtvA  - got or not the same become =

bhUtvA nUnam na kiMcana – become now not whatever =

khaNDa-vAta iva_a.spandI  - x =

prakRtam kAryam Acara – x.

~vlm.21. Being alike in or unchanged by your loss or gain, and thinking yourself as nobody; and go on in your proper course of action, as a gust of wind takes its own course.

~sv.17-21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

 

22|Ø

यत् करोषि यद् अश्नासि यज् जुहोषि ददासि यत् ।

yat karoSi yat_aznAsi yat_juhoSi dadAsi yat |

यत् करिष्यसि कौन्तेय तद् आत्मा.इति स्थिरो भव ॥६।५४।२२॥  

yat kariSyasi kaunteya tat_AtmA_iti sthira:_ bhava ||22||

.

yat karoSi  - what you do =

yat_aznAsi  - what you eat =

yat_juhoSi  - what you offer =

dadAsi yat  - what you give =

yat kariSyasi  - what you will do, child of kunti, =

kaunteya

tad_AtmA_iti sthira: bhava  - that Self so firmly you should be =

~sv.22 Whatever you do, eat, offer in worship and give — all that is the self.

~vlm.22. Whatever you do or take to your food, whatever sacrifices you make or any gift that you give to any one, commit them all to Brahma, and remain quiet in yourself.  (With a assurance of their hcppy termination by the help of God).

 

n|Ø

यन्.मयो यो भवत्य् अन्त: स तदाप्नोत्य् असंशयम् ।

yat.maya:_ya:_bhavati_anta: sa:_tat_Apnoti_a.saMzayam |

ब्रह्म-सत्यम् अवाप्तुम् त्वम् ब्रह्म-सत्यमयो भव ॥६।५४।२३॥  

brahma-satyam avAptum tvam brahma-satyamaya:_bhava ||23||

.

yat.maya:_ya:_bhavati_anta: sa:  - however-made  =

tat_Apnoti_a.saMzayam  - that getting doubtlessly =

brahma-satyam avAptum tvam  - brahmic reality to get, you =

brahma-satyamaya:_bhava  - made brahmically real should become =  

~vlm.23. Whoever thinks in his mind, of beooming anything in earnest; he undoubtedly becomes the same in process of time; if therefore you wish to become as brahmA himself, learn betimes to assimilate yourself to the nature of Brahma, in all your thoughts and deeds. (It is imitation of perfection, that gives perfection to man).

~sv.23 Whatever your inner being is, that you shall certainly attain. Hence, in order to attain the realisation of Brahman, fill your entire being with Brahman.

 

n|o/

अनपेक्ष-फलम् ब्रह्म भूत्वा ब्रह्म्Â_इति भावितम् ।

क्रियते केवलम् कर्म ब्रह्म-ज्ञेन यथ्Âगतम् ॥६।५४।२४॥

anapekSa-phalam brahma bhUtvA brahmÂ_iti bhAvitam |

kriyate kevalam karma brahma-jJena yathÂgatam ||24||

.

anapekSa-phalam brahma bhUtvA brahmÂ_iti bhAvitam

kriyate kevalam karma brahma-jJena yathÂgatam x -24-

~vlm.24 Let one who knows the gteat Brahma, be employed in doing his duties as occur unto him, without any expectation and any reward; and as God does his works without any aim, so should the Godly do their works without any object.

~sv.24-25 He who sees action in inaction and inaction in action, he is wise and he accomplishes all. Be not attached to the fruits of action nor to inaction.

 

25|Ø

कर्मण्य् अकर्म य: पश्यत्य् अ.कर्मणि च कर्म य: ।

karmaNi_a.karma ya: pazyati_a.karmaNi ca karma ya: |

स बुद्धिमान् मनुष्येषु स च .उक्त: कृत्स्न-कर्म.कृत् ॥६।५४।२५॥

sa buddhimAn manuSyeSu sa ca_ukta: kRtsna-karma.kRt ||25||

.

karmaNi_a.karma ya: pazyaty – his karmic works as karmaless who sees =

a.karmaNi ca karma ya:  - and karmaless his karmic work,  who =   

sa* buddhimAn_manuSyeSu  - is an intellectual Human =

sa ca_ukta: kRtsna-karma.kRt  - and he is said to be a doer of whole karmas. =

कर्मणि_अ.कर्म यः पश्यति One who see/knows his karma-s as non-karma, अ.कर्मणि च कर्म यः and his non-karmas as karma, सः बुद्धिमान्_मनुष्येषु he is one of the intelligent humans सः च उक्तः कृत्स्न.कर्म-कृत् and he is called the Whole.karma-doer. -25-

zgl#part. #kRtsna कृत्स्न all, whole, entire.

~vlm.25. He who sees the inactive God in all his active duties, and sees also all his works in the inactive Gods; that man is called the most intelligent among men, and he is said the readiest discharger of his deeds and duties,

~sv.24-25 He who sees action in inaction and inaction in action, he is wise and he accomplishes all. Be not attached to the fruits of action nor to inaction.

#manuSya – a Human being -> #mAnuSya – the condition of being Human.

 

26|Ø

मा कर्म-हल-हेतुर् भूर् मा ते सङ्गो ऽस्त्व् अकर्मणि ।

mA karma-hala-hetu:_ bhU:_ mA te saGgo_ astu_ akarmaNi |

योग-स्थ: कुरु कर्माणि सङ्गम् त्यक्त्वा धनंजय ॥६।५४।२६॥

yoga-stha: kuru karmANi saGgam tyaktvA dhanaMjaya ||26||

.

mA karma-hala-hetu:_ bhUr x

mA te saGga:  - no attachment for you =

astu_akarmaNi  - be karmaless =

yoga-stha: kuru karmANi  - settled in yoga works your works =

saGgam tyaktvA dhanaMjaya  - attachment abandoned, dhanaMjaya =

~vlm.26. Do not do thy works in expectation of their rewards, nor engage thyself to do any thing that is not thy duty or improper for thee. Go on doing thy duties as in thy yoga or fixed meditation, and not in connection with other's or their rewards.

~sv.26-27 Attachment is real 'doership'; it is also_anon-doership' (one may egotistically think 'I do' or 'I do not do'). Both these are aspects of foolishness: hence abandon foolishness. Abandon the concept of diversity even while being engaged in diverse actions.

 

27|Ø

कर्म-सक्तिम् अनाश्रित्य तथा न.आश्रित्य मूढताम् ।

karma-saktim anAzritya tathA na _Azritya mUDhatAm |

नैष्कर्म्यम् अप्य् अनाश्रित्य समस् तिष्ठ यथा.स्थितम् ॥६।५४।२७॥ 

naiSkarmyam api_ anAzritya sama:_ tiSTha yathA.sthitam ||27||

.

karma-saktim anAzritya tathA na_Azritya mUDhatAm |

naiSkarmyam api_anAzritya samas_tiSTha yathA.sthitam ||27||

कर्म-सक्तिम् अन्-आश्रि.त्य Not-resorted.to karmic attachment तथा न आश्रित्य मूढताम् thus not-resorted.to utter stupidity नैष्कर्म्यम् अपि_अनाश्रित्य the karmaless even not-resorted.to समः_तिष्ठ यथा.स्थितम् remain the Same, just as it is. -27-

jd>#kR —> #niSkR —>#naiSkarmya -n.- inactivity , abstinence or exemption from acts and their consequences _MBh.&c • -mfn.- relating to it _BhP. • ~jd. "Karmaless"; action-lessening • -adj.- actionless. y2014.033. •• #naiSkarmya-karma = karmaless karma; actionless action.

~vlm.27. Neither be addicted to active duties, nor recline in your inactivity either; never remain ignorant or negligent of thy duties in life, but continue in thy work with an even temper at all times.

~sv.26-27 Attachment is real 'doership'; it is also_anon-doership' (one may egotistically think 'I do' or 'I do not do'). Both these are aspects of foolishness: hence abandon foolishness. Abandon the concept of diversity even while being engaged in diverse actions.

Don't get attached to karma (don't resort to sheer stupidity).

Don't try inaction.

Only be the Same, just as it always is.

~vlm.27. Neither be addicted to active duties, nor recline in your inactivity either; never remain ignorant or negligent of thy duties in life, but continue in thy work with an even temper at all times.

~sv.26-27 Attachment is real 'doership'; it is also_anon-doership' (one may egotistically think 'I do' or 'I do not do'). Both these are aspects of foolishness: hence abandon foolishness. Abandon the concept of diversity even while being engaged in diverse actions.

 

n|o/

त्यक्त्वा कर्म.फल-अ.सङ्गम् नित्य-तृप्तो निराश्रय: ।

कर्मणि_अभिप्रवृत्त:_अपि न.एव किम्.चित्_करोति स: ॥६।५४।२८॥

tyaktvA karma.phala-a.saGgam nitya-tRpto nirAzraya: |

karmaNi_abhipravRtta:_api na_eva kim.cit karoti sa: ||28||

.

tyaktvA

karma.phala-a.saGgam

nitya-tRpta: nirAzraya: ever content, not seeking,

karmaNi_abhipravRtta: api though performing karma-s

na_eva kim.cit karoti sa: he does not do anything at-all. -28-

jd>#vRt —> #pravRt —>#abhipravRt —>#abhipravRtta -adj.- being performed, advancing, proceeding _MBh.viii,3464; occupied or engaged in.

mfn. being performed , advancing , proceeding

~vlm.28. That man though employed in business, is said to be doing nothing at all; who does not foster the hope of a reward of his acts, and is ever contented in himself, even without a patron or refuge.

~sv.28-29 You are not the doer of actions.

 

29|Ø

अ.सक्तिम् आहु: कर्तृत्वम् अ.कर्तुर् अपि तद् भवेत् ।

a.saktim Ahu: kartRtvam a.kartu:_ api tat_ bhavet |

मौर्ख्ये स्थिते हि मनसि तस्माद् मौर्ख्यम् परित्यजेत् ॥६।५४।२९॥ 

maurkhye sthite hi manasi tasmAt_ maurkhyam parityajet ||29||

.

a.saktim Ahu: kartRtvam

a.kartu: api tat_bhavet

maurkhye sthite hi manasi

tasmAt_maurkhyam parityajet x -29-

~vlm.29. It is the addictedness of one_as mind to anything, that makes it his action, and not the action itself without such addiction; it is ignorance which is the cause of such tendency, therefore ignorance is to be avoided by all means.

~sv.28-29 You are not the doer of actions.

 

30|Ø

परम् तत्त्व.ज्ञम् आश्रित्य निरासक्तेर् महात्मन: ।

param tattva-jJam Azritya nir.Asakte:_ mahAtmana: |

सर्व.कर्म-रतस्य .अपि कर्तृता .उदेति न क्वचित् ॥६।५४।३०॥

sarva.karma-ratasya_api kartRtA_udeti na kvacit ||30||

.

param tattva-jJam Azritya

nir.A-sakte:_mahA.Atmana:

sarva.karma-ratasya_api - although of the karma-enjoyer =

kartRtA_udeti na kvacit  - doership does not arise anyhow.  =   

~vlm.30. The great soul that is settled in divine knowledge, and is freed from its wont or bent to any thing, may be employed in all sorts of works, without being reckoned as the doer of any. (One is named by the work of his profession, and not by his attendance to a thousand other callings in life).

~sv.30-35 He is regarded as a wise man whose actions are burnt in the fire of self-knowledge and are therefore free from desire.

 

31|Ø

अ-कर्तृत्वाद् अ-भोक्तृत्वम् अ-भोक्तृत्वात् सम-एकता ।

a-kartRtvAt_a-bhoktRtvam a-bhoktRtvAt_sama-ekatA |

सम-एकत्वाद् अन्.अन्तत्वम् ततो ब्रह्मत्वम् आततम् ॥६।५४।३१॥  

sama-ekatvAt_an.antatvam tato_ brahmatvam Atatam ||31||

.

a-kartRtvAd_a-bhoktRtvam  - wo the condition of Doer there is no wo the condition of Enjoyer =

a-bhoktRtvAt_sama-ekatA without the condition of Enjoyer there is equal oneness =   

sama-ekatvAd_an.antatvam  - thru equal unity infinity =

tato brahmatvam Atatam  - from that immensity is extended =

~AB. tena ca bhUmikAkramAd videhakaivalyAntam siddhyatIty Aha—akartRtvAd iti ||

~vlm.31. He who does nothing, is indifferent about its result (weather of good of evil), this indifference amounts to his equanimity, which leads to his endless felicity, which is next to the state of God-head, (The sentence is climacteric rising from inactivity to the felicity of the Diety).

~sv.30-35 He is regarded as a wise man whose actions are burnt in the fire of self-knowledge and are therefore free from desire.

Being a NonDoer you are therefore a NonEnjoyer, and everything is one to you, the immense Brahma-nature!

 

n|o/

नानाताम् अलम् उत्सृज्य परमात्म-एकताम् गत: ।

कुर्वन्_कार्यम् अकार्यम् च नैव कर्ता त्वम् अर्जुन ॥६।५४।३२॥

nAnAtAm alam utsRjya paramAtma-ekatAm gata: |

kurvan_kAryam akAryam ca naiva kartA tvam arjuna ||32||

.

nAnAtAm alam utsRjya paramAtma-ekatAm gata:

kurvan_kAryam akAryam ca naiva kartA tvam arjuna

~vlm.32. By avoiding the dirt of duality and plurality (of beliefs), betake yourself to your belief in the unity of the supreme spirit, and then whether you do or not do your ceremonial acts, you will not be accounted as the doer.

~sv.30-35 He is regarded as a wise man whose actions are burnt in the fire of self-knowledge and are therefore free from desire.

 

n|o/

यस्य सर्वे समारम्भा: काम-संकल्प=वर्जिता: ।

ज्ञान-अग्नि-दग्ध-कर्माणाम् तम् आहु: पण्डितम् बुधा: ॥६।५४।३३॥

yasya sarve samArambhA: kAma-saMkalpa=varjitA: |

jJAna-agni-dagdha-karmANAm tam Ahu: paNDitam budhA: ||33||

.

यस्य सर्वे समारम्भाः As.for someone, all of whose activities काम-संकल्प-वर्जिताः are without the conception of desire ज्ञान-अग्नि-दग्ध-कर्माणाम् for works burned in the fire of Wisdom, तम् आहुः पण्डितं बुधाः the wise call him a Scholar. -33-

~vlm.33. He is called a wiseman by the learned, whose acts in life are free from desire or some object of desire; and whose ceremonial acts are burnt away by the fire of spiritual knowledge. (It is said that the merit of ceremonial observances, leads a man only to reward in repeated births; but divine knowledge removes the doom of transmigration, by leading the soul at onoe to divine felicity, from which no one has to return to revisit the earth.)

~sv.30-35 He is regarded as a wise man whose actions are burnt in the fire of self-knowledge and are therefore free from desire.

 

n|o/

सम: सौम्य: स्थिर: स्वस्थ: शान्त: सर्वार्थ-निस्पृह: ।

यस् तिष्ठति स स.व्यग्रो_अपि_अलम् अव्यग्रताम् गत: ॥६।५४।३४॥

sama: saumya: sthira: svastha: zAnta: sarvArtha-nispRha: |

yas_tiSThati sa sa.vyagro_api_alam avyagratAm gata: ||34||

.

sama: saumya:

sthira: svastha: zAnta:

sarvArtha-nispRha:

ya:_tiSThati

sa sa.vyagra: api_alam a.vyagratAm gata: x -34-

~vlm.34. He who remains with a peaceful, calm, quiet and tranquil equanimity of the soul, and any desire or avarice for anything in this world, may be doing his duties here, without any disturbance or anxiety of his mind.

~sv.30-35 He is regarded as a wise man whose actions are burnt in the fire of self-knowledge and are therefore free from desire.

 

n|o/

निर्द्वन्द्वो नित्य-सत्त्व=स्थो निर्योग-क्षेम आत्मवान् ।

यथा.प्राप्त-अनुवर्ती त्वम् भव भूषित-भूतल: ॥६।५४।३५॥

nirdvandvo nitya-sattva=stho niryoga-kSema AtmavAn |

yathA.prApta-anuvartI tvam bhava bhUSita-bhUtala: ||35||

.

nirdvandva: Without opposition/quarrel

nitya-sattva=stha: niryoga-kSema AtmavAn

yathA.prApta-anuvartI tvam bhava bhUSita-bhUtala:

#dvaMdva #dvandva

~vlm.35. The man who has no dispute with any one, but is ever settled with calm and quite rest of his soul; which is united with the supreme soul, without its Yoga or Ceremonial observance, and is satisfied with whatever is obtained of itself; such a man deemed as a decoration of this earth.

~sv.30-35 He is regarded as a wise man whose actions are burnt in the fire of self-knowledge and are therefore free from desire.

 

36|o/

कर्म-इन्द्रियाणि संयस्य य आस्ते मनसा स्मरन् ।

karma-indriyANi saMyasya ya* Aste manasA smaran |

इन्द्रिय-अर्थान् विमूढ.आत्मा मिथ्या-आचार: स उच्यते ॥६।५४।३६॥

indriya-arthAn vimUDha.AtmA mithyA-AcAra: sa* ucyate ||36||

.

karma-indriyANi saMyasya x

ya: Aste manasA smaran indriya-arthAn x

vimUDha-AtmA x

mithyA-AcAra: sa ucyate  - false teaching it is said to be =

#mithyA -ind.- (contracted from mithUyA) - invertedly , contrarily , incorrectly , wrongly , improperly S3Br. &c. &c. (with Caus , of %{kR} , to pronounce a word wrongly `" once "' [P.] or `" repeatedly "' [A1.] Pa1n2. 1-3 , 71 ; with %{pra-car} , to act wrongly Mn. ix , 284 ; with %{pra-vRt} , to behave improperly MBh. iii , 2414) ; falsely , deceitfully , untruly Mn. MBh. &c. (often with %{brU} , %{vac} or %{vad} , to speak falsely , utter a lie ; with %{kR} , to deny MBh. ; to break one_as word , with %{na-kR} , to keep it) R. ; with %{bhU} , to turn out or prove false MBh. ; not in reality , only apparently Madhus. ; to no purpose , fruitlessly , in vain MaitrUp. MBh. &c. (ibc. often = false , untrue , sham ; Mithya1 is personified as the wife of A-dharma KalkiP.)

zgl#tt. #mithyAcAra –m.- improper conduct, wrong treatment (in medicine) _suzr. • -mfn.- acting falsely or hypocritically _bhag. {Elsewhere defined as false teaching, hypocrisy, "falsche Art der Lebensführung".} • –m.- a rogue, hypocrite.

#mithyA kAlpanikI _iva _iyam mUrkhANam bandha-kalpanA. y3100.039 [A643], fictitious; काल्पनिकी व्युत्पत्तिः -2 Counterfeit, fabricated. —¶mw - adj. (fr. kalpanA), .., invented... Sâh._sarvad.; artificial, fabricated.

~vlm.36. They are called ignorant hypocrites, who having repressed their organs of actions, still indulge themselves in dwelling upon sensible pleasures, by recalling their thoughts in this mind.

~sv.36 He who restrains the physical organs but indulges in mental experience of pleasure is a hypocrite.

 

n|o/

यस् त्व् इन्द्रियाणि मनसा नियम्य .आरभते ऽर्जुन ।

कर्म-इन्द्रियै: कर्म-योगम् असक्त: स* विशिष्यते ॥६।५४।३७॥

yas_tv_indriyANi manasA niyamya_Arabhate_arjuna |

karma-indriyai: karma-yogam asakta: sa viziSyate ||37||

.

~vlm.37. He who has governed his outward and inward senses, by the power of his sapient mind; and employs his organs of action, in the performance of his bodily functions and discharges of his ceremonial observances without his addictedness to them, is quite different from the one described before.

~sv.37 But he who, restraining the senses by the mind, works with his physical body, free from attachment, he is a superior person.

 

n|o/

आपूर्यमाणम् अचल-प्रतिष्ठम्

समुद्रम् आप: प्रविशन्ति यद्वत् ।

तद्वत् कामा यम् प्रविशन्ति सर्वे

स शान्तिम् आप्नोति न कामकामी ॥६।५४।३८॥

आपूर्यमाणम् अचल-प्रतिष्ठम्

ApUryamANam acala-pratiSTham

समुद्रम् आप: प्रविशन्ति यद्वत् ।

samudram Apa: pravizanti yadvat |

तद्वत् कामा यम् प्रविशन्ति सर्वे

tadvat kAmA yam pravizanti sarve

स शान्तिम् आप्नोति न कामकामी ॥६।५४।३८॥

sa zAntim Apnoti na kAmakAmI ||38||

.

ApUryamANam  - x =

acala-pratiSTham  - x =

samudram Apa: pravizanti yadvat  - in  the way the waters enter the sea =   

tadvat kAmA yam pravizanti sarve  - x =

sa zAntim Apnoti  - x =

na kAmakAmI  - x =   

~sv.38 He in whose heart the desires that arise are turned upon themselves as rivers flow into the ocean, he is at peace, not the man of desire.

~vlm.38. As the overflowing waters of rivers, fall into the profound and motionless body of waters in the sea; so the souls of holy men enter into the occean of eternal God, where they are attended with a peaceful bliss, which is never to be obtained by avaricious worldlings.

 

 

Oॐm

 

 

 

 

 

 

DAILY READINGS mn 25September 

 

fm6055 2.sp24...26 The Living.jIva .z45

https://www.dropbox.com/s/0e2za63phqub5ba/fm6055%202.sp24...26%20The%20Living.jIva%20.z45.docx?dl=0

fm7153-fm7154 3.sp24..25 .z43

https://www.dropbox.com/s/k5ftybehfpzgfw9/fm7153-fm7154%203.sp24..25.z43.docx?dl=0

fm3102 1.sp24..25 BODY and SOUL .z41

https://www.dropbox.com/s/m73404mdcr7fgz6/fm3102%201.sp24..25%20BODY%20and%20SOUL%20.z41.docx?dl=0

 

Group Page

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

Complete YVFiles

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

 

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संक​ल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

 

Oॐm

 

 

Wordviewer is a free tool from Microsoft

that permits proper formatting

if you are not a Word user

downloadable at

 

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

 

[Jiva Das]

 

FM3101 A NANNY'S TALE 1.SP23.24 .z39

https://www.dropbox.com/s/l7nyfw9eh2mj0pd/fm3101%201.sp23..24%20A%20NANNY%27S%20TALE%20.z39.docx?dl=0

FM.3.100.FM.3.122//

https://www.dropbox.com/s/tqgtkd20bkzgfdn/FM3.100.FM.3.122.docx?dl=0

 

 

oॐm

 

 

 

FM.6.54

 

ON SELF.WISDOM

 

THE LORD.IISHVARA said—

 

भूय* एव, महाबाहो, शृणु मे परमम् वचः ।

bhUya* eva, mahAbAho, zRNu me paramam vaca: |

यत् ते अहम् प्रीयमाणाय वक्ष्यामि हित.काम्यया ॥६।५४।१॥

yat te aham prIyamANAya vakSyAmi hita.kAmyayA ||6|54|1||

.

bhUya* eva, mahAbAho . once again, Master.Archer =

zRNu me paramam vaca: . hear from me further words =

yat te aham prIyamANAya . which I for your benefit =

vakSyAmi hita.kAmyayA – will tell because of my friendly love

.

*sv.1 The LORD continues to instruct Arjuna: Hear again what I am going to tell you. I say this to you for your own good because you are dear to me.

*vlm.1 THE lord continued—Listen moreover, O mighty armed Arjuna, to the edifying speech, which I am about to deliver unto you, for the sake of your lasting good and welfare.

 

मात्र.अस्पर्शा* हि, कौन्तेय, शीत.उष्ण.सुख.दुःख=दाः ।

mAtra.asparzA* hi, kaunteya, zIta.uSNa.sukha.du:kha=dA: |

आगम.अपायिनः नित्याः तान् तितिक्ष्व, भारत ॥६।५४।२॥

Agama.apAyina: nityA: tAn titikSva, bhArata ||6|54|2||

.

mAtrA.asparza.A: hi

kaunteya – child of `kunti =

zIta.uSNa.sukha.du:kha=dA: Agama.apAyina: nityA: tAn titikSva bhArata

.

*vlm.2. Know O progeny of Kunti, that the perception of the senses, or the feelihçs conveyed to our minds by the organic sense, such as those of cold and heat and the like, are the causes of our bodily pleasure and pain; but as these are transitory, and come to us and pass away by turns, you must remain patient under them.

*sv.2.3 Endure whatever pleasure and pain, heat and cold you are subjected to; they come and go. They do not pertain to the self which is beginningless and endless and which is free from parts.

*ott.char. #kuntI f. N. of pRthA (daughter of a yAdava prince named zUra [or vasu Hariv. 5255] , who gave her to his childless cousin kunti or kunti.bhoja, by whom she was adopted ; she afterwards became one of the wives of pANDu ; on one occasion before her marriage she paid such respect to the powerful {& often argumentative} sage durvAsas that he taught her an incantation or charm, by virtue of which she was to have a child by any God she liked to invoke ; out of curiosity she invoked the Sun, by whom she had a child cf. karNa ; but the Sun afterwards restored to her her maidenhood; soon after his marriage pANDu retired to the woods to indulge his passion for hunting ; there he killed a male and female deer, who turned out to be an RShi and his wife in the form of these animals ; the RShi cursed pANDu and predicted that he would die in the embrace of one of his wives ; hence pANDu lived apart from kuntI, but with his approval she made use of her charm and had three sons, yudhiSThira, bhIma, andarjuna, by the three deities `dharma, `vAyu, and `indra respectively ;cf. mAdrI) Pāṇ. MBh. &c

 

ते तु न एक.आत्मनः च अन्ये क्व अतः दुःखम् क्व वा सुखम् ।

te tu na eka.Atmana: ca anye kva ata: du:kham kva vA sukham |

अन्.आद्यन्ते अन्.अवायवे कुतः पूरण.खण्डने ॥६।५४।३॥

an.Adyante an.avAyave kuta: pUraNa.khaNDane ||6|54|3||

.

but they/you na.no/t eka.one.Atma.Self.na: ca.and/also anye.other.ones = kva.where/when atas.from.this/hence du:kha.pain/sorrow/bad.space.m kva.where/when vA.or sukha.good/pleasure.m an.not-/un-.Adi.beginning.&.anta.end.e an.not-/un-.avayava.limb/member/part.e

whence are ~pUraNa.filling/completing.khaNDana.breakage/injury

.

ते तु न एक.आत्मनश् च अन्ये Neither are they other than the One Self

क्व अतो दुःखं क्व वा सुखम् so where is sorrow or where pleasure? अनाद्यन्ते When without beginning or end अनवयवे when without parts कुतः पूरण.खण्डने whence are fulness and division?

*vlm.3. Knowing: neither the one nor the other to be uniform and monotonous, what is it thou callest as real pleasure or pain? A thing having no form or figure of its own, can have no increase or decrease in it.

*sv.2.3 Endure whatever pleasure and pain, heat and cold you are subjected to; they come and go. They do not pertain to the self which is beginningless and endless and which is free from parts.

And they are not other than the One Self. So where as the sorrow or the pleasure here? when it has no origin or end, when it has no parts, where would fulness and division come from?

* te.they/you tu.but/yet/altho na.no/t eka.one.Atma.Self.na: ca.and/also anye.other.ones kva.where/when atas.from.this/hence du:kha.pain/sorrow/bad.space.m kva.where/when vA.or sukha.good/pleasure.m an.not-/un-.Adi.beginning.&.anta.end.e an.not-/un-.avayava.limb/member/part.e kutas.?whence pUraNa*.khaNDana.breakage/injury\fraud.e

 

संस्थिता स्पर्श.मात्र.आख्या* मात्र.अस्पर्श.भ्रम.आत्मकः ।

saMsthitA sparza.mAtra.AkhyA* mAtra.asparza.bhrama.Atmaka: |

सम=दुःख.सुखः धीरः सः अमृतत्वाय कल्पते ॥६।५४।४॥

sama=du:kha.sukha: dhIra: sa: amRtatvAya kalpate ||6|54|4||

.

saMsthita.established.A sparza.touch.mAtra.mode/measure/mere.AkhyA.name/called.A mAtra.mode/measure/mere.a.non.sparza.touch.bhrama.delusion/wandering.Atmaka.nature.of/consisting.of/-like: = sama.same/like=du:kha.pain/sorrow/bad.space.sukha.good/pleasure: dhIra.wise\Hero: sas.he/it amRtatva.immortality.Aya

*kalpat*.e

.

*sv.4 Sense.experience is born of the delusion of contact with the illusory elements. He who knows this and is undisturbed, is earmarked for liberation.

*vlm.4 Those who have suppressed the feelings of their senses, by knowing the illusory nature of sensible perceptions; are content to remain quiet with an even tenor of their minds, both in their prosperity and adversity; are verily the men that are thought to taste the ambrosial drought of immortality in their mortal state.

 

सर्वत्वात् आत्मनः च एते सु.भेदः संस्थिता* इव ।

sarvatvAt Atmana: ca ete su.bheda: saMsthitA* iva |

असत्.रूपाः तु अ.सत्.रूपम् कथम् सोड्ःउम् न शक्यते ॥६।५४।५॥

asat.rUpA: tu a.sat.rUpam katham soDhum na zakyate ||6|54|5||

.

from/thru ~sarvatva.totality.At Atma.Self.na: ca.and/also . and from the totality of self =

ete.these.ones su.well/good.bheda.distinct/divided: saMsthita.established.A: iva.like/as.if = asat.unreal/not.So.rUpa.form/shape/color.A: tu.but/yet/altho

 asat.unreal/not.So.rUpa.form/shape/color.m katham.how? soDhum.to.bear na.no/t *zakyat.e

.

*vlm.5. Knowing the soul to be the same in all states, and alike in all places and times; they view all differences and accidents of life with indifference, and being sure of the unreality of unrealities, they retain their endurance under all the varying circumstances of life.

*sv.5 When the self alone exists, where is room for pleasure and pain to arise?

* from/thru ~sarvatva.totality.At Atma.Self.na: ca.and/also . and from the totality of self = ete.these.ones su.well/good.bheda.distinct/divided: saMsthita.established.A: iva.like/as.if = sat.unreal/not.So.rUpa.form/shape/color.A: tu.but/yet/altho  asat.unreal/not.So.rUpa.form/shape/color.m katham.how? soDhum.to.bear na.no/t *zakyat.e

 

मनाक्.अपि न विद्यते सुख.दुःखे तु सर्वशः ।

manAk.api na vidyate sukha.du:khe tu sarvaza: |

सर्वत्वात् आत्म.तत्त्वस्य सत्ता कथम् अन्.आत्मनः ॥६।५४।६॥

sarvatvAt Atma.tattvasya sattA katham an.Atmana: ||6|54|6||

.

even.a.bit na.no/t vidyat.knowing.to.be.e pleasure.du:kha.pain.e tu ~sarvazas.entirely sarvatva.totality.At Atma.Self.tattva.That.condition/Objectivity.sya sattA.real.state katham.how? an.not-/un-.Atma.Self.na:

.

*sv.6 As the supreme self alone is omnipresent, pleasure and pain do not exist.

*vlm.6. Never can joy or grief take possession of the common soul, which being ecumenical in its nature, can never be exceptional or otherwise.

* manAgapi.even.a.bit na.no/t vidyat.knowing.to.be.e sukha.good/pleasure.du:kha.pain/sorrow/bad.space.e tu ~sarvazas.emtirely sarvatva.totality.At Atma.Self.tattva.That.condition/Objectivity.sya sattA.real.state katham.how? an.not-/un-.Atma.Self.na:

 

न असतः विद्यते भावः न अभावः विद्यते सतः ।

na asata: vidyate bhAva: na abhAva: vidyate sata: |

न अस्ति एव सुख.दुःख.आदि परमात्मा अस्ति सर्व.गः ॥६।५४।७॥

na asti eva sukha.du:kha.Adi paramAtmA asti sarva.ga: ||6|54|7||

.

what is unreal is not known.to.be a state

what is na a.non.bhAva.becoming.state/feeling.sense: vidyat.knowing.to.be.e sat.real/beingSo.a: na.no/t asti.existing/being eva.even/only/indeed sukha.good/pleasure.du:kha.pain/sorrow/bad.space.Adi.&c

paramAtma.SuperSelf.A asti. being sarvaga.everywhere.going/ubiquitous:

.

न.अ.सतः विद्यते भावः Of what is not.So there is not a state (of becoming); न.अ.भावः विद्यते सतः no lack of a state (of becoming) is there is for what is So. न अस्ति एव सुख.दुःख.आदि no such thing as pleasure and sorrow. परमात्मा अस्ति सर्वगः Be the transcendent Self that goes everywhere.

*sv.7 The unreal has no existence and the real does not cease to be.

*vlm.7. The unreal has no existence, nor is the positive a negative at any time; so there can be nothing as a positive felicity or infelicity either in any place, when God himself is present in his person every where. (They are all alike to God and Godly soul).

* na.no/t asat.unreal/not.So.a: vidyat.knowing.to.be.e bhAva.becoming.state/feeling.sense: na a.non.bhAva.becoming.state/feeling.sense: vidyat.knowing.to.be.e sat.real/beingSo.a: na.no/t asti.existing/being eva.even/only/indeed sukha.good/pleasure.du:kha.pain/sorrow/bad.space.Adi.&c

paramAtma.SuperSelf.A asti.existing/being sarvaga.everywhere.going/ubiquitous:

 

सत्त्व.असत्त्व=मती त्यक्त्वा च एतयोः जगत्.आत्मनोः ।

sattva.asattva=matI tyaktvA ca etayo: jagat.Atmano: |

त्यक्त्वा न किम्चित् मध्ये च शेषे बद्ध.पदः भव ॥६।५४।८॥

tyaktvA na kimcit madhye ca zeSe baddha.pada: bhava ||6|54|8||

.

sattva.asattva=matI tyaktvA ca etayo: jagad.Atmano:

tyaktvA na kimcin madhye ca zeSe baddha.pado bhava – .

sattva.asattva=matI The mental attitudes of Suchness and unSuchness Thinking things So or not.So .

tyaktvA ca etayor jagad.Atmano: .

tyaktvA na kimcin madhye ca zeSe baddha.pado bhava .

.

*vlm.8. Abandon the thoughts of felicity or infelicity of the world, (nor be like the laughing or crying philosopher with your one sided view of either the happiness or misery of life), and seeing there is no such difference in the mind of God, stick fast in this last state of indifference to both.

*sv.8.9 The self does not rejoice in pleasure nor does it grieve in pain!

~VA . having rejected being and non.being and rejecting both world and

"I" , not retaining anything in between, be fixed in that state.

~AS: I like the AB version better.
Having rejected the insignificant thing (न किञ्चित्) . the mind which holds the world to be real and the आत्मा to be unreal; stay fixed in the remaining state (i.e. in Brahman).
 

न हृष्यति सुखैः आत्मा दुःखैः ग्लयति नो*, अर्जुन ।

na hRSyati sukhai: AtmA du:khai: glayati no*, arjuna |

दृश्य.दृक्.चेतन.आत्मा अपि शरीत.अन्तर्गतः अपि सन् ॥६।५४।९॥

dRzya.dRk.cetana.AtmA api zarIta.antargata: api san ||6|54|9||

.

na hRSyati sukhai: AtmA – not delighting with pleasures is the self =

du:khai: glayati na:/na.u, arjuna, . nor.too grieving with sorrows, arjuna.Straightshooter, =

dRzya.dRk.cetana.AtmA api zarIta.antargata: api san

.

*vlm.9. Though the intelligent soul, and the external phenomena, are closely situated in the inside and outside of the body; Yet the internal soul is neither delighted nor depressed, by the pleasure or pain which environ the external body.

*sv.8.9 The self does not rejoice in pleasure nor does it grieve in pain!

 

जडम् चित्त.आदि.दुःखस्य भाजनम् देहताम् गतम् ।

jaDam citta.Adi.du:khasya bhAjanam dehatAm gatam |

न च एतस्मिन् क्षते क्षीणे किम्चित् एव आत्मनः क्षतम् ॥६।५४।१०॥

na ca etasmin kSate kSINe kimcit eva Atmana: kSatam ||6|54|10||

.

jaDam citta.Adi.du:khasya bhAjanam dehatAm gatam na ca etasmin kSate kSINe

kimcit eva Atmana: kSatam – anything at.all of Self is hurt

.

*sv.10 It is the inert mind that, dwelling in the body, experiences pain.

*vlm.10. All pleasure and pain relating the material body, touch the mind which is situated in it; but no bodily hurt or debility affects the soul, which is seated beyond it.

 

जडम् देह.आदि दुःख.आदेः यत् इदम् भोक्तृ.संस्थितम् ।

तत्.माया.भ्रमम् एव अङ्ग विद्धि अ.बोध.वश.उत्थितम् ॥६।५४।११॥

jaDam deha.Adi du:kha.Ade: yat idam bhoktR.saMsthitam |

tat.mAyA.bhramam eva aGga viddhi a.bodha.vaza.utthitam ||6|54|11||

.

jaDam deha.Adi du:kha.Ade: yat idam bhoktR.saMsthitam

tan mAyA.bhramam eva aGga viddhy abodha.vaza.utthitam – .

*vlm.11. Should the soul be supposed to participate, in the pleasure or pain which affect the gross body, it is to be understood as caused by the error, rising from our ignorance only.

*sv.11 If the body decays, the self is not affected.

 

न किम्चित् एव देह.आदि न च दुःख.आदि विद्यते ।

आत्मनः यत् पृथक्.भूतम् किम् केन अतः अनुभूयते ॥६।५४।१२॥

na kimcit eva deha.Adi na ca du:kha.Adi vidyate |

Atmana: yat pRthak.bhUtam kim kena ata: anubhUyate ||6|54|12||

.

na kimcit eva deha.Adi . न किंचित् एव देह.आदि not anything at.all are the body &c. =

na ca du:kha.Adi vidyate . न च दुःख.आदि विद्यते neither are sorrow &c known to be =

Atmana: yat pRthak.bhUtam . आत्मनः यत् पृथग्.भूतम् which is separately.become for the self

 =

kim kena ata: anubhUyate – किं केन.अतस् अनुभूयते what, by whom hence is experienced?

*sv.12 There is no such thing as body, etc., nor is there an entity known as pain, etc., independent of the self. Then, what is experienced by whom? Hence, one who is fully awakened is free from such delusion.

*vlm.12. The gross is no reality, and its feelings of pain or pleasure are never real ones, as to touch the intangible soul; for who is so senseless, as not to perceive the wide separation of the soul from the body?

*jd.12 – na kimcit eva deha.Adi . न किंचित् एव देह.आदि not anything at.all are the body &c. = na ca du:kha.Adi vidyate . न च दुःख.आदि विद्यते neither are sorrow &c known to be = Atmana: yat pRthak.bhUtam . आत्मनः यत् पृथग्.भूतम् which is separately.become for the self = kim kena ata: anubhUyate – किं केन.अतस् अनुभूयते what, by whom hence is experienced?

 

यत् इदम् कथयाम् अत्र तेन एव अतः विनश्यति ।

yat idam kathayAm atra tena eva ata: vinazyati |

भ्रान्तिः दुःखम् अबोध.उत्था सम्यक्~बोधेन, भारत ॥६।५४।१३॥

bhrAnti: du:kham abodha.utthA samyak~bodhena, bhArata ||6|54|13||

.

yat idam kathayAm atra . this which is told here =

tena eva ata: vinazyati bhrAnti: du:kham a.bodha.utthA samyak~bodhena, bhArata

.

तेन.एव अतस् विनश्यति by that alone thus destroys .

भ्रान्तिः दुःखम् अबोध.उत्था the sorrow arisen from delusive non.Realization –

सम्यग्.बोधेन by Total Realization –

भारत o *bhArata.

*vlm.13. What I tell you here, O progeny of Bharata, will surely destroy the error arising from ignorance, by the full understanding of my lectures.

*sv.13.14 Even as the delusion of a snake in the rope vanishes upon right understanding, even so the delusion of body, etc., and sorrow, etc., vanishes upon spiritual awakening.

 

यथा रज्ज्वाम् अहि.भयम् बोधान् नश्यति अ.बोधजम् ।

yathA rajjvAm ahi.bhayam bodhAn nazyaty abodhajam |

तथा देह.आदि.दुःख.आदि बोधान् नश्यति अ.बोधजम् ॥६।५४।१४॥

tathA deha.Adi.du:kha.Adi bodhAn nazyaty abodhajam ||6|54|14||

.

yathA rajjvAm ahi.bhayam bodhAn nazyaty abodhajam

tathA dehAdi.du:khAdi bodhAn nazyaty abodhajam – .

*vlm.14. As knowledge removes the error and fear of the snake, arising from one as ignorance in a rope; so our misconception of the reality of our bodies and their pleasures and pains, is dispelled by our knowledge of truth.

*sv.13.14 Even as the delusion of a snake in the rope vanishes upon right understanding, even so the delusion of body, etc., and sorrow, etc., vanishes upon spiritual awakening.

 

विष्वग्.विश्वम् अजम् ब्रह्म न नश्यति न जायते ।

viSvak.vizvam ajam brahma na nazyati na jAyate |

इति सत्यम् परम् विद्धि बोधः परम* एष* सः ॥६।५४।१५॥

iti satyam param viddhi bodha: parama* eSa* sa: ||6|54|15||

.

viSvag.vizvam ajam brahma na nazyati na jAyate iti satyam param viddhi bodha: parama eSa sa:

.

*vlm.15. Know the whole universe to be identic with increte Brahma, and is neither produced nor dissolved by itself, knowing this as a certain truth, believe in brahmA only, as the most supreme source of all tree knowledge.

*sv.15 Right understanding or spiritual awakening is, that the universal Brahman is neither born nor does it die.

 

ब्रह्म.अम्बुधौ तरङ्गत्वम् किम्चित् भूत्वा विलीयते ।

brahma.ambudhau taraGgatvam kimcit bhUtvA vilIyate |

ब्रह्म.आवर्ते स्फुरति अद्य ब्रह्मैव असि निरामयम् ॥६।५४।१६॥

brahma.Avarte sphurati adya brahmaiva asi nirAmayam ||6|54|16||

.

brahma.ambudhau . in the ocean of the *brahman =

taraGgatvam kimcit bhUtvA vilIyate . a sort of waveness, having become, subsides. .

brahma.Avarte sphurati adya . just now, it whirls in a brahmic whirlpool. =

brahmaiva asi nirAmayam . you are only the brahman*Immensity, without a form.

*vlm.16. You are but a little billow in the sea of Brahma's essence; you rise and roll for a little while, and then subside to rest. You foam and froath in the whirlpool of Brahma's existence, and art no other than a drop of water in the endless ocean of Brahma.

*sv.16 Destroy the forces of delusion like pride, sorrow, fear, desire as also pain and pleasure. Such pairs of opposites are illusory. Be established in oneness. You are the single ocean of consciousness.

 

यावत् काल.क्रिया.देशाः त्वम्.अहम्.सैनिका* इव ।

yAvat kAla.kriyA.dezA: tvam.aham.sainikA* iva |

ब्रह्मणि इव परिस्पन्दा* न अत्र स्तः सत्.असत्.भ्रमौ ॥६।५४।१७॥

brahmaNi iva parispandA* na atra sta: sat.asat.bhramau ||6|54|17||

.

yAvat kAla.kriyA.dezA: . while Time, Activity, & Place =

tvam.aham.sainikA: iva – you & I like soldiers =

brahmaNi iva parispandA:

na atra sta: sad.a.sad=bhramau – .

*vlm.17. As long as we are in action under the command of our general, we act our parts like soldiers in the field; we all live and move in brahmA alone, and there is no mistake of right or wrong in this. (Act well our part and there all honour lies).

*sv.17.21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

 

जहि मानम् मदम् शोकम् भयम् ईहाम् सुख.असुखे ।

jahi mAnam madam zokam bhayam IhAm sukha.asukhe |

द्वैतम् एतत् असत्.रूपम् एकः सत्.रूपवान् भव ॥६।५४।१८॥

dvaitam etat asat.rUpam eka: sat.rUpavAn bhava ||6|54|18||

.

jahi mAnam madam . destroy Pride, Lust =

zokam bhayam . grief, fear =

IhAm sukha.a.sukhe . affairs whether happy or unhappy. dvaitam etat a=sad.rUpam . this duality is without a form that is So. –

eka: sad.rUpavAn bhava . like the form that is So, be One!

*vlm.18. Abandon your pride and haughtiness, your sorrow and fear, and your desire of pain or pleasure; it is bad to have any duality or doubt in you, be good with your oneness or integrity at all times.

*sv.17.21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

 

पुरुष.अक्षौहिणीनाम् च क्षयेण अनुभव.आत्मना ।

puruSa.akSauhiNInAm ca kSayeNa anubhava.AtmanA |

ब्रह्मणा बृंहितम् शुद्धम् ब्रह्म ब्रह्म.मयम् कुरु ॥६।५४।१९॥

brahmaNA bRMhitam zuddham brahma brahma.mayam kuru ||6|54|19||

.

puruSa.akSauhiNInAm ca kSayeNa anubhava.AtmanA brahmaNA bRMhitam zuddham brahma brahma.mayam kuru

.

*vlm.19. Think this in yourself from the destruction of these myriads of forces under your arms, that all these are evolved out of Brahma, and yon do more than ivolve or reduce them to brahmA himself.

*sv.17.21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

पुरुषाक्षौहिणीनां च क्षयेणानुभवात्मना ।

ब्रह्मणा बृंहितं शुद्धं ब्रह्म ब्रह्ममयं कुरु ।। १९

VA . perceive the destruction of soldiers and armies as done by

Brahman. Perceive everything as pure great brahman consisting of

brahman only.

AS:
Augment the pure Brahman with the Brahman that grows with experience of the reduction of battalions of men (and thus) make everything as just brahman.
In other words, don't think think of even the destructive properties as something other than Brahman

 

असंविदन् सुखम् दुःखम् लाभ.अलाभौ जय.अजयौ ।

asaMvidan sukham du:kham lAbha.alAbhau jaya.ajayau |

शुद्धम् ब्रह्मैकताम् गच्छ ब्रह्माब्धिस् त्वम् हि भारत ॥६।५४।२०॥

zuddham brahma.ekatAm gaccha brahma.abdhi: tvam hi, bhArata ||6|54|20||

.

asaMvidan sukham du:kham . असंविदन् सुखम् दुःखम् ignoring pleasure and sorrow = lAbha.alAbhau jaya.ajayau . लाभ.अलाभौ जय.अजयौ getting.notgetting, winning.notwinning = zuddham brahmÂ.ekatAm gaccha . शुद्धम् ब्रह्मैकताम् गच्छ *त्वं Go to the pure Brahmic Oneness, = brahmÂ.abdhi: tvam hi bhArata – ब्रह्म्Â.अब्धिः * हि भारत to the Brahmic Sea, o *bhArata!.

*vlm.20. Do not care for your pleasure or pain, your gain or loss, and your victory or defeat; but resort only to the unity of Brahma, and know the world as the vast ocean of Brahma's entity.

*sv.17.21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

*jd.20 . asaMvidan sukham du:kham . असंविदन् सुखम् दुःखम् ignoring pleasure and sorrow = lAbha.alAbhau jaya.ajayau . लाभ.अलाभौ जय.अजयौ getting.notgetting, winning.notwinning = zuddham brahmÂ.ekatAm gaccha . शुद्धम् ब्रह्मैकताम् गच्छ *त्वं Go to the pure Brahmic Oneness, = brahmÂ.abdhi: tvam hi bhArata – ब्रह्म्Â.अब्धिः * हि भारत to the Brahmic Sea, o *bhArata!.

 

लाभ.अलाभ.समः भूत्वा भूत्वा नूनम् न किम्चन ।

lAbha.alAbha.sama: bhUtvA bhUtvA nUnam na kimcana |

खण्ड.वात* इव अ.स्पन्दी प्रकृतम् कार्यम् आचर ॥६।५४।२१॥

khaNDa.vAta* iva a.spandI prakRtam kAryam Acara ||6|54|21||

.

lAbha.a.lAbha.samo bhUtvA . got or not the same become =

bhUtvA nUnam na kimcana – become now not whatever =

khaNDa.vAta iva a.spandI prakRtam kAryam Acara

.

*vlm.21. Being alike in or unchanged by your loss or gain, and thinking yourself as nobody; and go on in your proper course of action, as a gust of wind takes its own course.

*sv.17.21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

 

यत् करोषि यत् अश्नासि यत् जुहोषि ददासि यत् ।

yat karoSi yat aznAsi yat juhoSi dadAsi yat |

यत् करिष्यसि, कौन्तेय, तत् आत्मा इति स्थिरः भव ॥६।५४।२२॥

yat kariSyasi, kaunteya, tat AtmA iti sthira: bhava ||6|54|22||

.

yat karoSi . what you do =

yat aznAsi . what you eat =

yat juhoSi . what you offer =

dadAsi yat . what you give =

yat kariSyasi . what you will do, child of kunti, =

kaunteya

tat AtmA iti sthira: bhava . that Self so firmly you should be =

*sv.22 Whatever you do, eat, offer in worship and give — all that is the self.

*vlm.22. Whatever you do or take to your food, whatever sacrifices you make or any gift that you give to any one, commit them all to Brahma, and remain quiet in yourself. (With a assurance of their hcppy termination by the help of God).

 

यत्.मयः यः भवति अन्तः स* तदाप्नोति अ.संशयम् ।

yat.maya: ya: bhavati anta: sa* tadApnoti a.saMzayam |

ब्रह्म.सत्यम् अवाप्तुम् त्वम् ब्रह्म.सत्यमयः भव ॥६।५४।२३॥

brahma.satyam avAptum tvam brahma.satyamaya: bhava ||6|54|23||

.

yat.maya: ya: bhavati anta: sa: . however.made =

tat Apnoti a.saMzayam . that getting doubtlessly =

brahma.satyam avAptum tvam . brahmic reality to get, you =

brahma.satyamaya: bhava . made brahmically real should become =

*vlm.23. Whoever thinks in his mind, of beooming anything in earnest; he undoubtedly becomes the same in process of time; if therefore you wish to become as brahmA himself, learn betimes to assimilate yourself to the nature of Brahma, in all your thoughts and deeds. (It is imitation of perfection, that gives perfection to man).

*sv.23 Whatever your inner being is, that you shall certainly attain. Hence, in order to attain the realisation of Brahman, fill your entire being with Brahman.

 

अनपेक्ष.फलम् ब्रह्म भूत्वा ब्रह्मा इति भावितम् ।

anapekSa.phalam brahma bhUtvA brahmA iti bhAvitam |

क्रियते केवलम् कर्म ब्रह्म.ज्ञेन यथागतम् ॥६।५४।२४॥

kriyate kevalam karma brahma.jJena yathAgatam ||6|54|24||

.

anapekSa.phalam brahma bhUtvA brahm iti bhAvitam

kriyate kevalam karma brahma.jJena yathÂgatam

.

*vlm.24 Let one who knows the gteat Brahma, be employed in doing his duties as occur unto him, without any expectation and any reward; and as God does his works without any aim, so should the Godly do their works without any object.

*sv.24.25 He who sees action in inaction and inaction in action, he is wise and he accomplishes all. Be not attached to the fruits of action nor to inaction.

 

कर्मणि अ.कर्म यः पश्यति अ.कर्मणि च कर्म यः ।

karmaNi a.karma ya: pazyati a.karmaNi ca karma ya: |

स* बुद्धिमान् मनुष्येषु स* च उक्तः कृत्स्न.कर्म.कृत् ॥६।५४।२५॥

sa* buddhimAn manuSyeSu sa* ca ukta: kRtsna.karma.kRt ||6|54|25||

.

karmaNi a.karma ya: pazyaty – his karmic works as karmaless who sees =

a.karmaNi ca karma ya: . and karmaless his karmic work, who =

sa* buddhimAn manuSyeSu . is an intellectual Human =

sa ca ukta: kRtsna.karma.kRt . and he is said to be a doer of whole karmas. =

कर्मणि अ.कर्म यः पश्यति One who see/knows his karma.s as non.karma, अ.कर्मणि च कर्म यः and his non.karmas as karma, सः बुद्धिमान् मनुष्येषु he is one of the intelligent humans सः च उक्तः कृत्स्न.कर्म.कृत् and he is called the Whole.karma.doer. .25.

zgl#part. #kRtsna कृत्स्न all, whole, entire.

*vlm.25. He who sees the inactive God in all his active duties, and sees also all his works in the inactive Gods; that man is called the most intelligent among men, and he is said the readiest discharger of his deeds and duties,

*sv.24.25 He who sees action in inaction and inaction in action, he is wise and he accomplishes all. Be not attached to the fruits of action nor to inaction.

#manuSya – a Human being .> #mAnuSya – the condition of being Human.

 

मा कर्म.हल.हेतुः भूः मा ते सङ्गः अस्तु अ.कर्मणि ।

mA karma.hala.hetu: bhU: mA te saGga: astu a.karmaNi |

योग.स्थः कुरु कर्माणि सङ्गम् त्यक्त्वा, धनंजय ॥६।५४।२६॥

yoga.stha: kuru karmANi saGgam tyaktvA, dhanaMjaya ||6|54|26||

.

mA karma.hala.hetu: bhUr

mA te saGga: . no attachment for you =

astu akarmaNi . be karmaless =

yoga.stha: kuru karmANi . settled in yoga works your works =

saGgam tyaktvA dhanaMjaya . attachment abandoned, dhanaMjaya =

*vlm.26. Do not do thy works in expectation of their rewards, nor engage thyself to do any thing that is not thy duty or improper for thee. Go on doing thy duties as in thy yoga or fixed meditation, and not in connection with other's or their rewards.

*sv.26.27 Attachment is real 'doership'; it is alsa: anon.doership' (one may egotistically think 'I do' or 'I do not do'). Both these are aspects of foolishness: hence abandon foolishness. Abandon the concept of diversity even while being engaged in diverse actions.

#hala

 

कर्म.सक्तिम् अन्.आश्रित्य तथा न आश्रित्य मूढताम् ।

karma.saktim an.Azritya tathA na Azritya mUDhatAm |

नैष्कर्म्यम् अपि अन्.आश्रित्य समः तिष्ठ यथा.स्थितम् ॥६।५४।२७॥

naiSkarmyam api an.Azritya sama: tiSTha yathA.sthitam ||6|54|27||

.

karma.saktim anAzritya tathA na Azritya mUDhatAm |

naiSkarmyam api anAzritya samas tiSTha yathA.sthitam ||6|54|27||

कर्म.सक्तिम् अन्.आश्रि.त्य Not.resorted.to karmic attachment तथा न आश्रित्य मूढताम् thus not.resorted.to utter stupidity नैष्कर्म्यम् अपि अनाश्रित्य the karmaless even not.resorted.to समः तिष्ठ यथा.स्थितम् remain the Same, just as it is. .27.

jd>#kR .> #niSkR .>#naiSkarmya .n.. inactivity , abstinence or exemption from acts and their consequences MBh.&c • .mfn.. relating to it BhP. • ~jd. "Karmaless"; action.lessening • .adj.. actionless. y2014.033. •• #naiSkarmya.karma = karmaless karma; actionless action.

*vlm.27. Neither be addicted to active duties, nor recline in your inactivity either; never remain ignorant or negligent of thy duties in life, but continue in thy work with an even temper at all times.

*sv.26.27 Attachment is real 'doership'; it is alsa: anon.doership' (one may egotistically think 'I do' or 'I do not do'). Both these are aspects of foolishness: hence abandon foolishness. Abandon the concept of diversity even while being engaged in diverse actions.

Don't get attached to karma (don't resort to sheer stupidity).

Don't try inaction.

Only be the Same, just as it always is.

*vlm.27. Neither be addicted to active duties, nor recline in your inactivity either; never remain ignorant or negligent of thy duties in life, but continue in thy work with an even temper at all times.

*sv.26.27 Attachment is real 'doership'; it is alsa: anon.doership' (one may egotistically think 'I do' or 'I do not do'). Both these are aspects of foolishness: hence abandon foolishness. Abandon the concept of diversity even while being engaged in diverse actions.

 

त्यक्त्वा कर्म.फल.असङ्गम् नित्य.तृप्तः निराश्रयः ।

tyaktvA karma.phala.asaGgam nitya.tRpta: nirAzraya: |

कर्मणि अभिप्रवृत्तः अपि न एव किम्चित् करोति सः ॥६।५४।२८॥

karmaNi abhipravRtta: api na eva kimcit karoti sa: ||6|54|28||

.

tyaktvA

karma.phala.a.saGgam

nitya.tRpta: nirAzraya: ever content, not seeking,

karmaNi abhipravRtta: api though performing karma.s

na eva kimcit karoti sa: he does not do anything at.all. .28.

#vRt .> #pravRt .>#abhipravRt .>#abhipravRtta .adj.. being performed, advancing, proceeding MBh.viii,3464; occupied or engaged in.

mfn. being performed , advancing , proceeding

*vlm.28. That man though employed in business, is said to be doing nothing at all; who does not foster the hope of a reward of his acts, and is ever contented in himself, even without a patron or refuge.

*sv.28.29 You are not the doer of actions.

 

अ.सक्तिम् आहुः कर्तृत्वम् अ.कर्तुः अपि तत् भवेत् ।

a.saktim Ahu: kartRtvam a.kartu: api tat bhavet |

मौर्ख्ये स्थिते हि मनसि तस्मात् मौर्ख्यम् परित्यजेत् ॥६।५४।२९॥

maurkhye sthite hi manasi tasmAt maurkhyam parityajet ||6|54|29||

.

a.saktim Ahu: kartRtvam . without connexion they.say Doership =

a.kartu: api . tho of a non.doer =

tat bhavet . that becomes =

maurkhye sthite hi manasi tasmAt maurkhyam parityajet

.

*vlm.29. It is the addictedness of one as mind to anything, that makes it his action, and not the action itself without such addiction; it is ignorance which is the cause of such tendency, therefore ignorance is to be avoided by all means.

*sv.28.29 You are not the doer of actions.

sakti.connexion

 

परम् तत्त्व.ज्ञम् आश्रित्य निर्.आसक्तेः महात्मनः ।

param tattva.jJam Azritya nir.Asakte: mahAtmana: |

सर्व.कर्म.रतस्य अपि कर्तृता उदेति न क्वचित् ॥६।५४।३०॥

sarva.karma.ratasya api kartRtA udeti na kvacit ||6|54|30||

.

param tattva.jJam Azritya

nir.A.sakte: mahA.Atmana:

sarva.karma.ratasya.api . although of the karma.enjoyer =

kartRtA udeti na kvacit . doership does not arise anyhow. =

*vlm.30. The great soul that is settled in divine knowledge, and is freed from its wont or bent to any thing, may be employed in all sorts of works, without being reckoned as the doer of any. (One is named by the work of his profession, and not by his attendance to a thousand other callings in life).

*sv.30.35 He is regarded as a wise man whose actions are burnt in the fire of self.knowledge and are therefore free from desire.

 

अ.कर्तृत्वात् अ.भोक्तृत्वम् अ.भोक्तृत्वात् सम.एकता ।

a.kartRtvAt a.bhoktRtvam a.bhoktRtvAt sama.ekatA |

सम.एकत्वात् अन्.अन्तत्वम् ततः ब्रह्मत्वम् आततम् ॥६।५४।३१॥

sama.ekatvAt an.antatvam tata: brahmatvam Atatam ||6|54|31||

.

a.kartRtvAt a.bhoktRtvam . wo the condition of Doer there is no wo the condition of Enjoyer =

a.bhoktRtvAt sama.ekatA without the condition of Enjoyer there is equal oneness =

sama.ekatvAt an.antatvam . thru equal unity infinity =

tato brahmatvam Atatam . from that immensity is extended =

~AB. tena ca bhUmikAkramAd videhakaivalyAntam siddhyatIty Aha—akartRtvAd iti |

*vlm.31. He who does nothing, is indifferent about its result (weather of good of evil), this indifference amounts to his equanimity, which leads to his endless felicity, which is next to the state of God.head, (The sentence is climacteric rising from inactivity to the felicity of the Diety).

*sv.30.35 He is regarded as a wise man whose actions are burnt in the fire of self.knowledge and are therefore free from desire.

Being a NonDoer you are therefore a NonEnjoyer, and everything is one to you, the immense Brahma.nature!

 

नानाताम् अलम् उत्सृज्य परमात्म.एकताम् गतः ।

nAnAtAm alam utsRjya paramAtma.ekatAm gata: |

कुर्वन् कार्यम् अ.कार्यम् च न एव कर्ता त्वम् अर्जुन ॥६।५४।३२॥

kurvan kAryam a.kAryam ca na eva kartA tvam arjuna ||6|54|32||

.

nAnAtAm alam utsRjya paramAtma.ekatAm gata: kurvan kAryam akAryam ca naiva kartA tvam arjuna

.

*vlm.32. By avoiding the dirt of duality and plurality (of beliefs), betake yourself to your belief in the unity of the supreme spirit, and then whether you do or not do your ceremonial acts, you will not be accounted as the doer.

*sv.30.35 He is regarded as a wise man whose actions are burnt in the fire of self.knowledge and are therefore free from desire.

 

यस्य सर्वे समारम्भाः काम.संकल्प=वर्जिताः ।

yasya sarve samArambhA: kAma.saMkalpa=varjitA: |

ज्ञान.अग्नि.दग्ध.कर्माणाम् तम् आहुः पण्डितम् बुधाः ॥६।५४।३३॥

jJAna.agni.dagdha.karmANAm tam Ahu: paNDitam budhA: ||6|54|33||

.

yasya sarve samArambhA: . of.whom all activities are =

kAma.saMkalpa=varjitA: . without conceptual desires =

jJAna.agni.dagdha.karmANAm . of Wisdom.fire.burned.karmas =

tam Ahu: paNDitam budhA: . him the wise call a Scholar.

.

यस्य सर्वे समारम्भाः As.for someone, all of whose activities काम.संकल्प.वर्जिताः are without the conception of desire ज्ञान.अग्नि.दग्ध.कर्माणाम् for works burned in the fire of Wisdom, तम् आहुः पण्डितं बुधाः the wise call him a Scholar. .33.

*vlm.33. He is called a wiseman by the learned, whose acts in life are free from desire or some object of desire; and whose ceremonial acts are burnt away by the fire of spiritual knowledge. (It is said that the merit of ceremonial observances, leads a man only to reward in repeated births; but divine knowledge removes the doom of transmigration, by leading the soul at onoe to divine felicity, from which no one has to return to revisit the earth.)

*sv.30.35 He is regarded as a wise man whose actions are burnt in the fire of self.knowledge and are therefore free from desire.

 

समः सौम्यः स्थिरः स्वस्थः शान्तः सर्वार्थ.निस्पृहः ।

sama: saumya: sthira: svastha: zAnta: sarvArtha.nispRha: |

यः तिष्ठति स* स.व्यग्रः अपि अलम् अव्यग्रताम् गतः ॥६।५४।३४॥

ya: tiSThati sa* sa.vyagra: api alam avyagratAm gata: ||6|54|34||

.

sama: saumya: . m equal cool =

sthira: svastha: zAnta: . stable, centered, quiet =

sarvArtha.nispRha: . without attachment to anything =

ya: tiSThati sa – he who rests =

sa.vyagra: api alam . tho full of agaitation =

a.vyagratAm gata: . gone to a state without agitation

.

*vlm.34. He who remains with a peaceful, calm, quiet and tranquil equanimity of the soul, and any desire or avarice for anything in this world, may be doing his duties here, without any disturbance or anxiety of his mind.

*sv.30.35 He is regarded as a wise man whose actions are burnt in the fire of self.knowledge and are therefore free from desire.

 

निर्द्वन्द्वः नित्य.सत्त्व.स्थः निर्योग.क्षेम* आत्मवान् ।

nirdvandva: nitya.sattva.stha: niryoga.kSema* AtmavAn |

यथा.प्राप्त.अनुवर्ती त्वम् भव भूषित.भूतलः ॥६।५४।३५॥

yathA.prApta.anuvartI tvam bhava bhUSita.bhUtala: ||6|54|35||

.

nirdvandva: Without opposition/quarrel

nitya.sattva=stha: niryoga.kSema AtmavAn yathA.prApta.anuvartI tvam bhava bhUSita.bhUtala:

.

#dvaMdva #dvandva

*vlm.35. The man who has no dispute with any one, but is ever settled with calm and quite rest of his soul; which is united with the supreme soul, without its Yoga or Ceremonial observance, and is satisfied with whatever is obtained of itself; such a man deemed as a decoration of this earth.

*sv.30.35 He is regarded as a wise man whose actions are burnt in the fire of self.knowledge and are therefore free from desire.

 

कर्म.इन्द्रियाणि संयस्य य* आस्ते मनसा स्मरन् ।

karma.indriyANi saMyasya ya* Aste manasA smaran |

इन्द्रिय.अर्थान् विमूढ.आत्मा मिथ्या.आचारः स* उच्यते ॥६।५४।३६॥

indriya.arthAn vimUDha.AtmA mithyA.AcAra: sa* ucyate ||6|54|36||

.

karma.indriyANi saMyasya

ya: Aste manasA smaran indriya.arthAn

vimUDha.AtmA

mithyA.AcAra: sa ucyate . false teaching it is said to be =

#mithyA .ind.. (contracted from mithUyA) . invertedly , contrarily , incorrectly , wrongly , improperly S3Br. &c. &c. (with Caus , of %{kR} , to pronounce a word wrongly `" once "' [P.] or `" repeatedly "' [A1.] Pa1n2. 1.3 , 71 ; with %{pra.car} , to act wrongly Mn. ix , 284 ; with %{pra.vRt} , to behave improperly MBh. iii , 2414) ; falsely , deceitfully , untruly Mn. MBh. &c. (often with %{brU} , %{vac} or %{vad} , to speak falsely , utter a lie ; with %{kR} , to deny MBh. ; to break one as word , with %{na.kR} , to keep it) R. ; with %{bhU} , to turn out or prove false MBh. ; not in reality , only apparently Madhus. ; to no purpose , fruitlessly , in vain MaitrUp. MBh. &c. (ibc. often = false , untrue , sham ; Mithya1 is personified as the wife of A.dharma KalkiP.)

zgl#tt. #mithyAcAra –m.. improper conduct, wrong treatment (in medicine) suzr. • .mfn.. acting falsely or hypocritically bhag. {Elsewhere defined as false teaching, hypocrisy, "falsche Art der Lebensführung".} • –m.. a rogue, hypocrite.

#mithyA kAlpanikI iva iyam mUrkhANam bandha.kalpanA. y3100.039 [A643], fictitious; काल्पनिकी व्युत्पत्तिः .2 Counterfeit, fabricated. —¶mw . adj. (fr. kalpanA), .., invented... Sâh. sarvad.; artificial, fabricated.

*vlm.36. They are called ignorant hypocrites, who having repressed their organs of actions, still indulge themselves in dwelling upon sensible pleasures, by recalling their thoughts in this mind.

*sv.36 He who restrains the physical organs but indulges in mental experience of pleasure is a hypocrite.

 

यस् तु इन्द्रियाणि मनसा नियम्य आरभते अर्जुन ।

yas tu indriyANi manasA niyamya Arabhate arjuna |

कर्म.इन्द्रियैः कर्म.योगम् असक्तः स* विशिष्यते ॥६।५४।३७॥

karma.indriyai: karma.yogam asakta: sa* viziSyate ||6|54|37||

.

yas tu indriyANi manasA niyamya Arabhate arjuna karma.indriyai: karma.yogam

asakta: sa* viziSyate

.

*vlm.37. He who has governed his outward and inward senses, by the power of his sapient mind; and employs his organs of action, in the performance of his bodily functions and discharges of his ceremonial observances without his addictedness to them, is quite different from the one described before.

*sv.37 But he who, restraining the senses by the mind, works with his physical body, free from attachment, he is a superior person.

 

आपूर्यमाणम् अचल.प्रतिष्ठम्

ApUryamANam acala.pratiSTham

समुद्रम् आपः प्रविशन्ति यद्वत् ।

samudram Apa: pravizanti yadvat |

तद्वत् कामा यम् प्रविशन्ति सर्वे

tadvat kAmA yam pravizanti sarve

स* शान्तिम् आप्नोति न कामकामी ॥६।५४।३८॥

sa* zAntim Apnoti na kAmakAmI ||6|54|38||

.

ApUryamANam . overflowing =

acala.pratiSTham

samudram Apa: pravizanti yadvat . in the way the waters enter the sea =

tadvat kAmA yam pravizanti sarve

sa zAntim Apnoti – he attains Quiet =

na kAmakAmI

*sv.38 He in whose heart the desires that arise are turned upon themselves as rivers flow into the ocean, he is at peace, not the man of desire.

*vlm.38. As the overflowing waters of rivers, fall into the profound and motionless body of waters in the sea; so the souls of holy men enter into the occean of eternal God, where they are attended with a peaceful bliss, which is never to be obtained by avaricious worldlings.

 

 

Oॐm

 

 

 

 

Group Page

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

Complete YVFiles

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

 

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

@@@

 

 

 

oॐm

•

 

 

FM6055 THE LIVING.JIVA 2.SP24.26 .z45

https://www.dropbox.com/s/0e2za63phqub5ba/fm6055%202.sp24...26%20The%20Living.jIva%20.z45.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0

FM.6.55 THE LIVING.JIVA 2.SP24.26

 

DN30101 A NANNY'S TALE 1.SP23.24

ईश्वर* उवाच ।

Izvara: uvAca |

भूय* एव, महाबाहो, शृणु मे परमम् वचः ।

bhUya* eva, mahAbAho, zRNu me paramam vaca: |

यत् ते अहम् प्रीयमाणाय वक्ष्यामि हित.काम्यया ॥६।५४।१॥

yat te aham prIyamANAya vakSyAmi hita.kAmyayA ||6|54|1||

मात्र.अस्पर्शा* हि, कौन्तेय, शीत.उष्ण.सुख.दुःख=दाः ।

mAtra.asparzA* hi, kaunteya, zIta.uSNa.sukha.du:kha=dA: |

आगम.अपायिनः नित्याः तान् तितिक्ष्व, भारत ॥६।५४।२॥

Agama.apAyina: nityA: tAn titikSva, bhArata ||6|54|2||

ते तु न एक.आत्मनः च अन्ये क्व अतः दुःखम् क्व वा सुखम् ।

te tu na eka.Atmana: ca anye kva ata: du:kham kva vA sukham |

अन्.आद्यन्ते अन्.अवायवे कुतः पूरण.खण्डने ॥६।५४।३॥

an.Adyante an.avAyave kuta: pUraNa.khaNDane ||6|54|3||

संस्थिता स्पर्श.मात्र.आख्या* मात्र.अस्पर्श.भ्रम.आत्मकः ।

saMsthitA sparza.mAtra.AkhyA* mAtra.asparza.bhrama.Atmaka: |

सम=दुःख.सुखः धीरः सः अमृतत्वाय कल्पते ॥६।५४।४॥

sama=du:kha.sukha: dhIra: sa: amRtatvAya kalpate ||6|54|4||

सर्वत्वात् आत्मनः च एते सु.भेदः संस्थिता* इव ।

sarvatvAt Atmana: ca ete su.bheda: saMsthitA* iva |

अ.सत्.रूपाः तु अ.सत्.रूपम् कथम् सोड्ःउम् न शक्यते ॥६।५४।५॥

a.sat.rUpA: tu a.sat.rUpam katham soDhum na zakyate ||6|54|5||

मनाक्.अपि न विद्यते सुख.दुःखे तु सर्वशः ।

manAk.api na vidyate sukha.du:khe tu sarvaza: |

सर्वत्वात् आत्म.तत्त्वस्य सत्ता कथम् अन्.आत्मनः ॥६।५४।६॥

sarvatvAt Atma.tattvasya sattA katham an.Atmana: ||6|54|6||

न असतः विद्यते भावः न अभावः विद्यते सतः ।

na asata: vidyate bhAva: na abhAva: vidyate sata: |

न अस्ति एव सुख.दुःख.आदि परमात्मा अस्ति सर्व.गः ॥६।५४।७॥

na asti eva sukha.du:kha.Adi paramAtmA asti sarva.ga: ||6|54|7||

सत्त्व.असत्त्व=मती त्यक्त्वा च एतयोः जगत्.आत्मनोः ।

sattva.asattva=matI tyaktvA ca etayo: jagat.Atmano: |

त्यक्त्वा न किम्चित् मध्ये च शेषे बद्ध.पदः भव ॥६।५४।८॥

tyaktvA na kimcit madhye ca zeSe baddha.pada: bhava ||6|54|8||

न हृष्यति सुखैः आत्मा दुःखैः ग्लयति नो*, अर्जुन ।

na hRSyati sukhai: AtmA du:khai: glayati no*, arjuna |

दृश्य.दृक्.चेतन.आत्मा अपि शरीत.अन्तर्गतः अपि सन् ॥६।५४।९॥

dRzya.dRk.cetana.AtmA api zarIta.antargata: api san ||6|54|9||

जडम् चित्त.आदि.दुःखस्य भाजनम् देहताम् गतम् ।

jaDam citta.Adi.du:khasya bhAjanam dehatAm gatam |

न च एतस्मिन् क्षते क्षीणे किम्चित् एव आत्मनः क्षतम् ॥६।५४।१०॥

na ca etasmin kSate kSINe kimcit eva Atmana: kSatam ||6|54|10||

जडम् देह.आदि दुःख.आदेः यत् इदम् भोक्तृ.संस्थितम् ।

तत्.माया.भ्रमम् एव अङ्ग विद्धि अ.बोध.वश.उत्थितम् ॥६।५४।११॥

jaDam deha.Adi du:kha.Ade: yat idam bhoktR.saMsthitam |

tat.mAyA.bhramam eva aGga viddhi a.bodha.vaza.utthitam ||6|54|11||

न किम्चित् एव देह.आदि न च दुःख.आदि विद्यते ।

आत्मनः यत् पृथक्.भूतम् किम् केन अतः अनुभूयते ॥६।५४।१२॥

na kimcit eva deha.Adi na ca du:kha.Adi vidyate |

Atmana: yat pRthak.bhUtam kim kena ata: anubhUyate ||6|54|12||

यत् इदम् कथयाम् अत्र तेन एव अतः विनश्यति ।

yat idam kathayAm atra tena eva ata: vinazyati |

भ्रान्तिः दुःखम् अबोध.उत्था सम्यक्~बोधेन, भारत ॥६।५४।१३॥

bhrAnti: du:kham abodha.utthA samyak~bodhena, bhArata ||6|54|13||

यथा रज्ज्वाम् अहि.भयम् बोधान् नश्यति अ.बोधजम् ।

yathA rajjvAm ahi.bhayam bodhAn nazyaty abodhajam |

तथा देह.आदि.दुःख.आदि बोधान् नश्यति अ.बोधजम् ॥६।५४।१४॥

tathA deha.Adi.du:kha.Adi bodhAn nazyaty abodhajam ||6|54|14||

विष्वग्.विश्वम् अजम् ब्रह्म न नश्यति न जायते ।

viSvak.vizvam ajam brahma na nazyati na jAyate |

इति सत्यम् परम् विद्धि बोधः परम* एष* सः ॥६।५४।१५॥

iti satyam param viddhi bodha: parama* eSa* sa: ||6|54|15||

ब्रह्म.अम्बुधौ तरङ्गत्वम् किम्चित् भूत्वा विलीयते ।

brahma.ambudhau taraGgatvam kimcit bhUtvA vilIyate |

ब्रह्म.आवर्ते स्फुरति अद्य ब्रह्मैव असि निरामयम् ॥६।५४।१६॥

brahma.Avarte sphurati adya brahmaiva asi nirAmayam ||6|54|16||

यावत् काल.क्रिया.देशाः त्वम्.अहम्.सैनिका* इव ।

yAvat kAla.kriyA.dezA: tvam.aham.sainikA* iva |

ब्रह्मणि इव परिस्पन्दा* न अत्र स्तः सत्.असत्.भ्रमौ ॥६।५४।१७॥

brahmaNi iva parispandA* na atra sta: sat.asat.bhramau ||6|54|17||

जहि मानम् मदम् शोकम् भयम् ईहाम् सुख.असुखे ।

jahi mAnam madam zokam bhayam IhAm sukha.asukhe |

द्वैतम् एतत् असत्.रूपम् एकः सत्.रूपवान् भव ॥६।५४।१८॥

dvaitam etat asat.rUpam eka: sat.rUpavAn bhava ||6|54|18||

पुरुष.अक्षौहिणीनाम् च क्षयेण अनुभव.आत्मना ।

puruSa.akSauhiNInAm ca kSayeNa anubhava.AtmanA |

ब्रह्मणा बृंहितम् शुद्धम् ब्रह्म ब्रह्म.मयम् कुरु ॥६।५४।१९॥

brahmaNA bRMhitam zuddham brahma brahma.mayam kuru ||6|54|19||

असंविदन् सुखम् दुःखम् लाभ.अलाभौ जय.अजयौ ।

asaMvidan sukham du:kham lAbha.alAbhau jaya.ajayau |

शुद्धम् ब्रह्मैकताम् गच्छ ब्रह्माब्धिस् त्वम् हि भारत ॥६।५४।२०॥

zuddham brahma.ekatAm gaccha brahma.abdhi: tvam hi, bhArata ||6|54|20||

लाभ.अलाभ.समः भूत्वा भूत्वा नूनम् न किम्चन ।

lAbha.alAbha.sama: bhUtvA bhUtvA nUnam na kimcana |

खण्ड.वात* इव अ.स्पन्दी प्रकृतम् कार्यम् आचर ॥६।५४।२१॥

khaNDa.vAta* iva a.spandI prakRtam kAryam Acara ||6|54|21||

यत् करोषि यत् अश्नासि यत् जुहोषि ददासि यत् ।

yat karoSi yat aznAsi yat juhoSi dadAsi yat |

यत् करिष्यसि, कौन्तेय, तत् आत्मा इति स्थिरः भव ॥६।५४।२२॥

yat kariSyasi, kaunteya, tat AtmA iti sthira: bhava ||6|54|22||

यत्.मयः यः भवति अन्तः स* तदाप्नोति अ.संशयम् ।

yat.maya: ya: bhavati anta: sa* tadApnoti a.saMzayam |

ब्रह्म.सत्यम् अवाप्तुम् त्वम् ब्रह्म.सत्यमयः भव ॥६।५४।२३॥

brahma.satyam avAptum tvam brahma.satyamaya: bhava ||6|54|23||

अनपेक्ष.फलम् ब्रह्म भूत्वा ब्रह्मा इति भावितम् ।

anapekSa.phalam brahma bhUtvA brahmA iti bhAvitam |

क्रियते केवलम् कर्म ब्रह्म.ज्ञेन यथागतम् ॥६।५४।२४॥

kriyate kevalam karma brahma.jJena yathAgatam ||6|54|24||

कर्मणि अ.कर्म यः पश्यति अ.कर्मणि च कर्म यः ।

karmaNi a.karma ya: pazyati a.karmaNi ca karma ya: |

स* बुद्धिमान् मनुष्येषु स* च उक्तः कृत्स्न.कर्म.कृत् ॥६।५४।२५॥

sa* buddhimAn manuSyeSu sa* ca ukta: kRtsna.karma.kRt ||6|54|25||

मा कर्म.हल.हेतुः भूः मा ते सङ्गः अस्तु अ.कर्मणि ।

mA karma.hala.hetu: bhU: mA te saGga: astu a.karmaNi |

योग.स्थः कुरु कर्माणि सङ्गम् त्यक्त्वा, धनंजय ॥६।५४।२६॥

yoga.stha: kuru karmANi saGgam tyaktvA, dhanaMjaya ||6|54|26||

कर्म.सक्तिम् अन्.आश्रित्य तथा न आश्रित्य मूढताम् ।

karma.saktim an.Azritya tathA na Azritya mUDhatAm |

नैष्कर्म्यम् अपि अन्.आश्रित्य समः तिष्ठ यथा.स्थितम् ॥६।५४।२७॥

naiSkarmyam api an.Azritya sama: tiSTha yathA.sthitam ||6|54|27||

त्यक्त्वा कर्म.फल.असङ्गम् नित्य.तृप्तः निराश्रयः ।

tyaktvA karma.phala.asaGgam nitya.tRpta: nirAzraya: |

कर्मणि अभिप्रवृत्तः अपि न एव किम्चित् करोति सः ॥६।५४।२८॥

karmaNi abhipravRtta: api na eva kimcit karoti sa: ||6|54|28||

अ.सक्तिम् आहुः कर्तृत्वम् अ.कर्तुः अपि तत् भवेत् ।

a.saktim Ahu: kartRtvam a.kartu: api tat bhavet |

मौर्ख्ये स्थिते हि मनसि तस्मात् मौर्ख्यम् परित्यजेत् ॥६।५४।२९॥

maurkhye sthite hi manasi tasmAt maurkhyam parityajet ||6|54|29||

परम् तत्त्व.ज्ञम् आश्रित्य निर्.आसक्तेः महात्मनः ।

param tattva.jJam Azritya nir.Asakte: mahAtmana: |

सर्व.कर्म.रतस्य अपि कर्तृता उदेति न क्वचित् ॥६।५४।३०॥

sarva.karma.ratasya api kartRtA udeti na kvacit ||6|54|30||

अ.कर्तृत्वात् अ.भोक्तृत्वम् अ.भोक्तृत्वात् सम.एकता ।

a.kartRtvAt a.bhoktRtvam a.bhoktRtvAt sama.ekatA |

सम.एकत्वात् अन्.अन्तत्वम् ततः ब्रह्मत्वम् आततम् ॥६।५४।३१॥

sama.ekatvAt an.antatvam tata: brahmatvam Atatam ||6|54|31||

नानाताम् अलम् उत्सृज्य परमात्म.एकताम् गतः ।

nAnAtAm alam utsRjya paramAtma.ekatAm gata: |

कुर्वन् कार्यम् अ.कार्यम् च न एव कर्ता त्वम् अर्जुन ॥६।५४।३२॥

kurvan kAryam a.kAryam ca na eva kartA tvam arjuna ||6|54|32||

यस्य सर्वे समारम्भाः काम.संकल्प=वर्जिताः ।

yasya sarve samArambhA: kAma.saMkalpa=varjitA: |

ज्ञान.अग्नि.दग्ध.कर्माणाम् तम् आहुः पण्डितम् बुधाः ॥६।५४।३३॥

jJAna.agni.dagdha.karmANAm tam Ahu: paNDitam budhA: ||6|54|33||

समः सौम्यः स्थिरः स्वस्थः शान्तः सर्वार्थ.निस्पृहः ।

sama: saumya: sthira: svastha: zAnta: sarvArtha.nispRha: |

यः तिष्ठति स* स.व्यग्रः अपि अलम् अव्यग्रताम् गतः ॥६।५४।३४॥

ya: tiSThati sa* sa.vyagra: api alam avyagratAm gata: ||6|54|34||

निर्द्वन्द्वः नित्य.सत्त्व.स्थः निर्योग.क्षेम* आत्मवान् ।

nirdvandva: nitya.sattva.stha: niryoga.kSema* AtmavAn |

यथा.प्राप्त.अनुवर्ती त्वम् भव भूषित.भूतलः ॥६।५४।३५॥

yathA.prApta.anuvartI tvam bhava bhUSita.bhUtala: ||6|54|35||

कर्म.इन्द्रियाणि संयस्य य* आस्ते मनसा स्मरन् ।

karma.indriyANi saMyasya ya* Aste manasA smaran |

इन्द्रिय.अर्थान् विमूढ.आत्मा मिथ्या.आचारः स* उच्यते ॥६।५४।३६॥

indriya.arthAn vimUDha.AtmA mithyA.AcAra: sa* ucyate ||6|54|36||

यस् तु इन्द्रियाणि मनसा नियम्य आरभते अर्जुन ।

yas tu indriyANi manasA niyamya Arabhate arjuna |

कर्म.इन्द्रियैः कर्म.योगम् असक्तः स* विशिष्यते ॥६।५४।३७॥

karma.indriyai: karma.yogam asakta: sa* viziSyate ||6|54|37||

आपूर्यमाणम् अचल.प्रतिष्ठम्

ApUryamANam acala.pratiSTham

समुद्रम् आपः प्रविशन्ति यद्वत् ।

samudram Apa: pravizanti yadvat |

तद्वत् कामा यम् प्रविशन्ति सर्वे

tadvat kAmA yam pravizanti sarve

स* शान्तिम् आप्नोति न कामकामी ॥६।५४।३८॥

sa* zAntim Apnoti na kAmakAmI ||6|54|38||

 

 

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

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

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX  

--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To post to this group, send email to yoga-va...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/f71d2dac-21ca-421a-b182-1f3835eebddd%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

[Jiva Das]

[Jiva Das]

 

FM3101 A NANNY'S TALE 1.SP23.24 .z39

https://www.dropbox.com/s/l7nyfw9eh2mj0pd/fm3101%201.sp23..24%20A%20NANNY%27S%20TALE%20.z39.docx?dl=0

FM.3.100.FM.3.122//

https://www.dropbox.com/s/tqgtkd20bkzgfdn/FM3.100.FM.3.122.docx?dl=0

                           

oॐm

 

 

 

FM.6.54

 

ON SELF.WISDOM

 

THE LORD.IISHVARA said—

 

भूय* एव, महाबाहो, शृणु मे परमम् वचः ।

bhUya* eva, mahAbAho, zRNu me paramam vaca: |

यत् ते अहम् प्रीयमाणाय वक्ष्यामि हित.काम्यया ॥६।५४।१॥

yat te aham prIyamANAya vakSyAmi hita.kAmyayA ||6|54|1||

.

bhUya* eva, mahAbAho once again, Master.Archer

zRNu me paramam vaca: hear from me further words

yat te aham prIyamANAya which I for your benefit

vakSyAmi hita.kAmyayA – will tell because of my friendly love

.

*sv.1 The LORD continues to instruct Arjuna: Hear again what I am going to tell you. I say this to you for your own good because you are dear to me.

*vlm.1 THE lord continued—Listen moreover, O mighty armed Arjuna, to the edifying speech, which I am about to deliver unto you, for the sake of your lasting good and welfare.

 

मात्र.अस्पर्शा* हि, कौन्तेय, शीत.उष्ण.सुख.दुःख=दाः ।

mAtra.asparzA* hi, kaunteya, zIta.uSNa.sukha.du:kha=dA: |

आगम.अपायिनः नित्याः तान् तितिक्ष्व, भारत ॥६।५४।२॥

Agama.apAyina: nityA: tAn titikSva, bhArata ||6|54|2||

.

mAtrA.asparza.A: hi

kaunteya – child of `kunti

zIta.uSNa.sukha.du:kha=dA: Agama.apAyina: nityA: tAn titikSva bhArata

.

*vlm.2. Know O progeny of Kunti, that the perception of the senses, or the feelihçs conveyed to our minds by the organic sense, such as those of cold and heat and the like, are the causes of our bodily pleasure and pain; but as these are transitory, and come to us and pass away by turns, you must remain patient under them.

*sv.2.3 Endure whatever pleasure and pain, heat and cold you are subjected to; they come and go. They do not pertain to the self which is beginningless and endless and which is free from parts.

*ott.char. #kuntI f. N. of pRthA (daughter of a yAdava prince named zUra [or vasu Hariv. 5255] , who gave her to his childless cousin kunti or kunti.bhoja, by whom she was adopted ; she afterwards became one of the wives of pANDu ; on one occasion before her marriage she paid such respect to the powerful {& often argumentative} sage durvAsas that he taught her an incantation or charm, by virtue of which she was to have a child by any God she liked to invoke ; out of curiosity she invoked the Sun, by whom she had a child cf. karNa ; but the Sun afterwards restored to her her maidenhood; soon after his marriage pANDu retired to the woods to indulge his passion for hunting ; there he killed a male and female deer, who turned out to be an RShi and his wife in the form of these animals ; the RShi cursed pANDu and predicted that he would die in the embrace of one of his wives ; hence pANDu lived apart from kuntI, but with his approval she made use of her charm and had three sons, yudhiSThira, bhIma, andarjuna, by the three deities `dharma, `vAyu, and `indra respectively ;cf. mAdrI) Pāṇ. MBh. &c

 

ते तु न एक.आत्मनः च अन्ये क्व अतः दुःखम् क्व वा सुखम् ।

te tu na eka.Atmana: ca anye kva ata: du:kham kva vA sukham |

अन्.आद्यन्ते अन्.अवायवे कुतः पूरण.खण्डने ॥६।५४।३॥

an.Adyante an.avAyave kuta: pUraNa.khaNDane ||6|54|3||

.

but they/you na.no/t eka.one.Atma.Self.na: ca.and/also anye.other.ones kva.where/when atas.from.this/hence du:kha.pain/sorrow/bad.space.m kva.where/when vA.or sukha.good/pleasure.m an.not./un..Adi.beginning.&.anta.end.e an.not./un..avayava.limb/member/part.e

whence are *pUraNa.filling/completing.khaNDana.breakage/injury

.

ते तु न एक.आत्मनश् च अन्ये Neither are they other than the One Self

क्व अतो दुःखं क्व वा सुखम् so where is sorrow or where pleasure? अनाद्यन्ते When without beginning or end अनवयवे when without parts कुतः पूरण.खण्डने whence are fulness and division?

*vlm.3. Knowing: neither the one nor the other to be uniform and monotonous, what is it thou callest as real pleasure or pain? A thing having no form or figure of its own, can have no increase or decrease in it.

*sv.2.3 Endure whatever pleasure and pain, heat and cold you are subjected to; they come and go. They do not pertain to the self which is beginningless and endless and which is free from parts.

And they are not other than the One Self. So where as the sorrow or the pleasure here? when it has no origin or end, when it has no parts, where would fulness and division come from?

* te.they/you tu.but/yet/altho na.no/t eka.one.Atma.Self.na: ca.and/also anye.other.ones kva.where/when atas.from.this/hence du:kha.pain/sorrow/bad.space.m kva.where/when vA.or sukha.good/pleasure.m an.not./un..Adi.beginning.&.anta.end.e an.not./un..avayava.limb/member/part.e kutas.?whence pUraNa*.khaNDana.breakage/injury\fraud.e

 

संस्थिता स्पर्श.मात्र.आख्या* मात्र.अस्पर्श.भ्रम.आत्मकः ।

saMsthitA sparza.mAtra.AkhyA* mAtra.asparza.bhrama.Atmaka: |

सम=दुःख.सुखः धीरः सः अमृतत्वाय कल्पते ॥६।५४।४॥

sama=du:kha.sukha: dhIra: sa: amRtatvAya kalpate ||6|54|4||

.

saMsthita.established.A sparza.touch.mAtra.mode/measure/mere.AkhyA.name/called.A mAtra.mode/measure/mere.a.non.sparza.touch.bhrama.delusion/wandering.Atmaka.nature.of/consisting.of/.like: sama.same/like=du:kha.pain/sorrow/bad.space.sukha.good/pleasure: dhIra.wise\Hero: sas.he/it amRtatva.immortality.Aya

*kalpat*.e

.

*sv.4 Sense.experience is born of the delusion of contact with the illusory elements. He who knows this and is undisturbed, is earmarked for liberation.

*vlm.4 Those who have suppressed the feelings of their senses, by knowing the illusory nature of sensible perceptions; are content to remain quiet with an even tenor of their minds, both in their prosperity and adversity; are verily the men that are thought to taste the ambrosial drought of immortality in their mortal state.

 

सर्वत्वात् आत्मनः च एते सु.भेदः संस्थिता* इव ।

sarvatvAt Atmana: ca ete su.bheda: saMsthitA* iva |

असत्.रूपाः तु अ.सत्.रूपम् कथम् सोड्ःउम् न शक्यते ॥६।५४।५॥

asat.rUpA: tu a.sat.rUpam katham soDhum na zakyate ||6|54|5||

.

from/thru *sarvatva.totality.At Atma.Self.na: ca.and/also and from the totality of self

ete.these.ones su.well/good.bheda.distinct/divided: saMsthita.established.A: iva.like/as.if asat.unreal/not.So.rUpa.form/shape/color.A: tu.but/yet/altho

 asat.unreal/not.So.rUpa.form/shape/color.m katham.how? soDhum.to.bear na.no/t *zakyat.e

.

*vlm.5. Knowing the soul to be the same in all states, and alike in all places and times; they view all differences and accidents of life with indifference, and being sure of the unreality of unrealities, they retain their endurance under all the varying circumstances of life.

*sv.5 When the self alone exists, where is room for pleasure and pain to arise?

* from/thru *sarvatva.totality.At Atma.Self.na: ca.and/also and from the totality of self ete.these.ones su.well/good.bheda.distinct/divided: saMsthita.established.A: iva.like/as.if sat.unreal/not.So.rUpa.form/shape/color.A: tu.but/yet/altho asat.unreal/not.So.rUpa.form/shape/color.m katham.how? soDhum.to.bear na.no/t *zakyat.e

 

मनाक्.अपि न विद्यते सुख.दुःखे तु सर्वशः ।

manAk.api na vidyate sukha.du:khe tu sarvaza: |

सर्वत्वात् आत्म.तत्त्वस्य सत्ता कथम् अन्.आत्मनः ॥६।५४।६॥

sarvatvAt Atma.tattvasya sattA katham an.Atmana: ||6|54|6||

.

even.a.bit na.no/t vidyat.knowing.to.be.e pleasure.du:kha.pain.e tu *sarvazas.entirely sarvatva.totality.At Atma.Self.tattva.That.condition/Objectivity.sya sattA.real.state katham.how? an.not./un..Atma.Self.na:

.

*sv.6 As the supreme self alone is omnipresent, pleasure and pain do not exist.

*vlm.6. Never can joy or grief take possession of the common soul, which being ecumenical in its nature, can never be exceptional or otherwise.

* manAgapi.even.a.bit na.no/t vidyat.knowing.to.be.e sukha.good/pleasure.du:kha.pain/sorrow/bad.space.e tu *sarvazas.emtirely sarvatva.totality.At Atma.Self.tattva.That.condition/Objectivity.sya sattA.real.state katham.how? an.not./un..Atma.Self.na:

 

न असतः विद्यते भावः न अभावः विद्यते सतः ।

na asata: vidyate bhAva: na abhAva: vidyate sata: |

न अस्ति एव सुख.दुःख.आदि परमात्मा अस्ति सर्व.गः ॥६।५४।७॥

na asti eva sukha.du:kha.Adi paramAtmA asti sarva.ga: ||6|54|7||

.

what is unreal is not known.to.be a state

what is na a.non.bhAva.becoming.state/feeling.sense: vidyat.knowing.to.be.e sat.real/beingSo.a: na.no/t asti.existing/being eva.even/only/indeed sukha.good/pleasure.du:kha.pain/sorrow/bad.space.Adi.&c

paramAtma.SuperSelf.A asti. being sarvaga.everywhere.going/ubiquitous:

.

न.अ.सतः विद्यते भावः Of what is not.So there is not a state (of becoming); न.अ.भावः विद्यते सतः no lack of a state (of becoming) is there is for what is So. न अस्ति एव सुख.दुःख.आदि no such thing as pleasure and sorrow. परमात्मा अस्ति सर्वगः Be the transcendent Self that goes everywhere.

*sv.7 The unreal has no existence and the real does not cease to be.

*vlm.7. The unreal has no existence, nor is the positive a negative at any time; so there can be nothing as a positive felicity or infelicity either in any place, when God himself is present in his person every where. (They are all alike to God and Godly soul).

* na.no/t asat.unreal/not.So.a: vidyat.knowing.to.be.e bhAva.becoming.state/feeling.sense: na a.non.bhAva.becoming.state/feeling.sense: vidyat.knowing.to.be.e sat.real/beingSo.a: na.no/t asti.existing/being eva.even/only/indeed sukha.good/pleasure.du:kha.pain/sorrow/bad.space.Adi.&c

paramAtma.SuperSelf.A asti.existing/being sarvaga.everywhere.going/ubiquitous:

 

सत्त्व.असत्त्व=मती त्यक्त्वा च एतयोः जगत्.आत्मनोः ।

sattva.asattva=matI tyaktvA ca etayo: jagat.Atmano: |

त्यक्त्वा न किम्चित् मध्ये च शेषे बद्ध.पदः भव ॥६।५४।८॥

tyaktvA na kimcit madhye ca zeSe baddha.pada: bhava ||6|54|8||

.

sattva.asattva=matI tyaktvA ca etayo: jagad.Atmano:                                   

tyaktvA na kimcin madhye ca zeSe baddha.pado bhava –

sattva.asattva=matI The mental attitudes of Suchness and unSuchness Thinking things So or not.So

tyaktvA ca etayor jagad.Atmano:

tyaktvA na kimcin madhye ca zeSe baddha.pado bhava

.

*vlm.8. Abandon the thoughts of felicity or infelicity of the world, (nor be like the laughing or crying philosopher with your one sided view of either the happiness or misery of life), and seeing there is no such difference in the mind of God, stick fast in this last state of indifference to both.

*sv.8.9 The self does not rejoice in pleasure nor does it grieve in pain!

*VA having rejected being and non.being and rejecting both world and

"I" , not retaining anything in between, be fixed in that state.

*AS: I like the AB version better.
Having rejected the insignificant thing (न किञ्चित्) the mind which holds the world to be real and the आत्मा to be unreal; stay fixed in the remaining state (i.e. in Brahman).
 

न हृष्यति सुखैः आत्मा दुःखैः ग्लयति नो*, अर्जुन ।

na hRSyati sukhai: AtmA du:khai: glayati no*, arjuna |

दृश्य.दृक्.चेतन.आत्मा अपि शरीत.अन्तर्गतः अपि सन् ॥६।५४।९॥

dRzya.dRk.cetana.AtmA api zarIta.antargata: api san ||6|54|9||

.

na hRSyati sukhai: AtmA – not delighting with pleasures is the self

du:khai: glayati na:/na.u, arjuna, nor.too grieving with sorrows, arjuna.Straightshooter,

dRzya.dRk.cetana.AtmA api zarIta.antargata: api san

.

*vlm.9. Though the intelligent soul, and the external phenomena, are closely situated in the inside and outside of the body; Yet the internal soul is neither delighted nor depressed, by the pleasure or pain which environ the external body.

*sv.8.9 The self does not rejoice in pleasure nor does it grieve in pain!

 

जडम् चित्त.आदि.दुःखस्य भाजनम् देहताम् गतम् ।

jaDam citta.Adi.du:khasya bhAjanam dehatAm gatam |

न च एतस्मिन् क्षते क्षीणे किम्चित् एव आत्मनः क्षतम् ॥६।५४।१०॥

na ca etasmin kSate kSINe kimcit eva Atmana: kSatam ||6|54|10||

.

jaDam citta.Adi.du:khasya bhAjanam dehatAm gatam na ca etasmin kSate kSINe

kimcit eva Atmana: kSatam – anything at.all of Self is hurt

.

*sv.10 It is the inert mind that, dwelling in the body, experiences pain.

*vlm.10. All pleasure and pain relating the material body, touch the mind which is situated in it; but no bodily hurt or debility affects the soul, which is seated beyond it.

 

जडम् देह.आदि दुःख.आदेः यत् इदम् भोक्तृ.संस्थितम् ।

तत्.माया.भ्रमम् एव अङ्ग विद्धि अ.बोध.वश.उत्थितम् ॥६।५४।११॥

jaDam deha.Adi du:kha.Ade: yat idam bhoktR.saMsthitam |

tat.mAyA.bhramam eva aGga viddhi a.bodha.vaza.utthitam ||6|54|11||

.

jaDam deha.Adi du:kha.Ade: yat idam bhoktR.saMsthitam

tan mAyA.bhramam eva aGga viddhy abodha.vaza.utthitam –

*vlm.11. Should the soul be supposed to participate, in the pleasure or pain which affect the gross body, it is to be understood as caused by the error, rising from our ignorance only.

*sv.11 If the body decays, the self is not affected.

 

न किम्चित् एव देह.आदि न च दुःख.आदि विद्यते ।

आत्मनः यत् पृथक्.भूतम् किम् केन अतः अनुभूयते ॥६।५४।१२॥

na kimcit eva deha.Adi na ca du:kha.Adi vidyate |

Atmana: yat pRthak.bhUtam kim kena ata: anubhUyate ||6|54|12||

.

na kimcit eva deha.Adi न किंचित् एव देह.आदि not anything at.all are the body &c.

na ca du:kha.Adi vidyate न च दुःख.आदि विद्यते neither are sorrow &c known to be

Atmana: yat pRthak.bhUtam आत्मनः यत् पृथग्.भूतम् which is separately.become for the self

 

kim kena ata: anubhUyate – किं केन.अतस् अनुभूयते what, by whom hence is experienced?

*sv.12 There is no such thing as body, etc., nor is there an entity known as pain, etc., independent of the self. Then, what is experienced by whom? Hence, one who is fully awakened is free from such delusion.

*vlm.12. The gross is no reality, and its feelings of pain or pleasure are never real ones, as to touch the intangible soul; for who is so senseless, as not to perceive the wide separation of the soul from the body?

*jd.12 – na kimcit eva deha.Adi न किंचित् एव देह.आदि not anything at.all are the body &c. na ca du:kha.Adi vidyate न च दुःख.आदि विद्यते neither are sorrow &c known to be Atmana: yat pRthak.bhUtam आत्मनः यत् पृथग्.भूतम् which is separately.become for the self kim kena ata: anubhUyate – किं केन.अतस् अनुभूयते what, by whom hence is experienced?

 

यत् इदम् कथयाम् अत्र तेन एव अतः विनश्यति ।

yat idam kathayAm atra tena eva ata: vinazyati |

भ्रान्तिः दुःखम् अबोध.उत्था सम्यक्*बोधेन, भारत ॥६।५४।१३॥

bhrAnti: du:kham abodha.utthA samyak*bodhena, bhArata ||6|54|13||

.

yat idam kathayAm atra this which is told here

tena eva ata: vinazyati bhrAnti: du:kham a.bodha.utthA samyak*bodhena, bhArata

.

तेन.एव अतस् विनश्यति by that alone thus destroys

भ्रान्तिः दुःखम् अबोध.उत्था the sorrow arisen from delusive non.Realization –

सम्यग्.बोधेन by Total Realization –

भारत o *bhArata.

*vlm.13. What I tell you here, O progeny of Bharata, will surely destroy the error arising from ignorance, by the full understanding of my lectures.

*sv.13.14 Even as the delusion of a snake in the rope vanishes upon right understanding, even so the delusion of body, etc., and sorrow, etc., vanishes upon spiritual awakening.

 

यथा रज्ज्वाम् अहि.भयम् बोधान् नश्यति अ.बोधजम् ।

yathA rajjvAm ahi.bhayam bodhAn nazyaty abodhajam |

तथा देह.आदि.दुःख.आदि बोधान् नश्यति अ.बोधजम् ॥६।५४।१४॥

tathA deha.Adi.du:kha.Adi bodhAn nazyaty abodhajam ||6|54|14||

.

yathA rajjvAm ahi.bhayam bodhAn nazyaty abodhajam

tathA dehAdi.du:khAdi bodhAn nazyaty abodhajam –

*vlm.14. As knowledge removes the error and fear of the snake, arising from one as ignorance in a rope; so our misconception of the reality of our bodies and their pleasures and pains, is dispelled by our knowledge of truth.

*sv.13.14 Even as the delusion of a snake in the rope vanishes upon right understanding, even so the delusion of body, etc., and sorrow, etc., vanishes upon spiritual awakening.

 

विष्वग्.विश्वम् अजम् ब्रह्म न नश्यति न जायते ।

viSvak.vizvam ajam brahma na nazyati na jAyate |

इति सत्यम् परम् विद्धि बोधः परम* एष* सः ॥६।५४।१५॥

iti satyam param viddhi bodha: parama* eSa* sa: ||6|54|15||

.

viSvag.vizvam ajam brahma na nazyati na jAyate iti satyam param viddhi bodha: parama eSa sa:

.

*vlm.15. Know the whole universe to be identic with increte Brahma, and is neither produced nor dissolved by itself, knowing this as a certain truth, believe in brahmA only, as the most supreme source of all tree knowledge.

*sv.15 Right understanding or spiritual awakening is, that the universal Brahman is neither born nor does it die.

 

ब्रह्म.अम्बुधौ तरङ्गत्वम् किम्चित् भूत्वा विलीयते ।

brahma.ambudhau taraGgatvam kimcit bhUtvA vilIyate |

ब्रह्म.आवर्ते स्फुरति अद्य ब्रह्मैव असि निरामयम् ॥६।५४।१६॥

brahma.Avarte sphurati adya brahmaiva asi nirAmayam ||6|54|16||

.

brahma.ambudhau in the ocean of the *brahman

taraGgatvam kimcit bhUtvA vilIyate a sort of waveness, having become, subsides.

brahma.Avarte sphurati adya just now, it whirls in a brahmic whirlpool.

brahmaiva asi nirAmayam you are only the brahman*Immensity, without a form.

.

*vlm.16. You are but a little billow in the sea of Brahma's essence; you rise and roll for a little while, and then subside to rest. You foam and froath in the whirlpool of Brahma's existence, and art no other than a drop of water in the endless ocean of Brahma.

*sv.16 Destroy the forces of delusion like pride, sorrow, fear, desire as also pain and pleasure. Such pairs of opposites are illusory. Be established in oneness. You are the single ocean of consciousness.

 

यावत् काल.क्रिया.देशाः त्वम्.अहम्.सैनिका* इव ।

yAvat kAla.kriyA.dezA: tvam.aham.sainikA* iva |

ब्रह्मणि इव परिस्पन्दा* न अत्र स्तः सत्.असत्.भ्रमौ ॥६।५४।१७॥

brahmaNi iva parispandA* na atra sta: sat.asat.bhramau ||6|54|17||

.

yAvat kAla.kriyA.dezA: while Time, Activity, & Place

tvam.aham.sainikA: iva – you & I like soldiers

brahmaNi iva parispandA:

na atra sta: sad.a.sad=bhramau

.

*vlm.17. As long as we are in action under the command of our general, we act our parts like soldiers in the field; we all live and move in brahmA alone, and there is no mistake of right or wrong in this. (Act well our part and there all honour lies).

*sv.17.21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

 

जहि मानम् मदम् शोकम् भयम् ईहाम् सुख.असुखे ।

jahi mAnam madam zokam bhayam IhAm sukha.asukhe |

द्वैतम् एतत् असत्.रूपम् एकः सत्.रूपवान् भव ॥६।५४।१८॥

dvaitam etat asat.rUpam eka: sat.rUpavAn bhava ||6|54|18||

.

jahi mAnam madam destroy Pride, Lust

zokam bhayam grief, fear

IhAm sukha.a.sukhe affairs whether happy or unhappy. dvaitam etat a=sad.rUpam this duality is without a form that is So. –

eka: sad.rUpavAn bhava like the form that is So, be One!

.

*vlm.18. Abandon your pride and haughtiness, your sorrow and fear, and your desire of pain or pleasure; it is bad to have any duality or doubt in you, be good with your oneness or integrity at all times.

*sv.17.21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

 

पुरुष.अक्षौहिणीनाम् च क्षयेण अनुभव.आत्मना ।

puruSa.akSauhiNInAm ca kSayeNa anubhava.AtmanA |

ब्रह्मणा बृंहितम् शुद्धम् ब्रह्म ब्रह्म.मयम् कुरु ॥६।५४।१९॥

brahmaNA bRMhitam zuddham brahma brahma.mayam kuru ||6|54|19||

.

puruSa.akSauhiNInAm ca /

kSayeNa anubhava.AtmanA

brahmaNA bRMhitam zuddham \

brahma brahma.mayam kuru

.

*vlm.19. Think this in yourself from the destruction of these myriads of forces under your arms, that all these are evolved out of Brahma, and yon do more than ivolve or reduce them to brahmA himself.

*sv.17.21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

.

VA perceive the destruction of soldiers and armies as done by

Brahman. Perceive everything as pure great brahman consisting of

brahman only.

AS:Augment the pure Brahman with the Brahman that grows with experience of the reduction of battalions of men (and thus) make everything as just brahman.
In other words, don't think think of even the destructive properties as something other than Brahman

 

असंविदन् सुखम् दुःखम् लाभ.अलाभौ जय.अजयौ ।

asaMvidan sukham du:kham lAbha.alAbhau jaya.ajayau |

शुद्धम् ब्रह्मैकताम् गच्छ ब्रह्माब्धिस् त्वम् हि भारत ॥६।५४।२०॥

zuddham brahma.ekatAm gaccha brahma.abdhi: tvam hi, bhArata ||6|54|20||

.

asaMvidan sukham du:kham असंविदन् सुखम् दुःखम् ignoring pleasure and sorrow lAbha.alAbhau jaya.ajayau लाभ.अलाभौ जय.अजयौ getting.notgetting, winning.notwinning zuddham brahmÂ.ekatAm gaccha शुद्धम् ब्रह्मैकताम् गच्छ *त्वं Go to the pure Brahmic Oneness, brahmÂ.abdhi: tvam hi bhArata – ब्रह्म्Â.अब्धिः * हि भारत to the Brahmic Sea, o *bhArata!.

*vlm.20. Do not care for your pleasure or pain, your gain or loss, and your victory or defeat; but resort only to the unity of Brahma, and know the world as the vast ocean of Brahma's entity.

*sv.17.21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

*jd.20 asaMvidan sukham du:kham असंविदन् सुखम् दुःखम् ignoring pleasure and sorrow lAbha.alAbhau jaya.ajayau लाभ.अलाभौ जय.अजयौ getting.notgetting, winning.notwinning zuddham brahmÂ.ekatAm gaccha शुद्धम् ब्रह्मैकताम् गच्छ *त्वं Go to the pure Brahmic Oneness, brahmÂ.abdhi: tvam hi bhArata – ब्रह्म्Â.अब्धिः * हि भारत to the Brahmic Sea, o *bhArata!.

 

लाभ.अलाभ.समः भूत्वा भूत्वा नूनम् न किम्चन ।

lAbha.alAbha.sama: bhUtvA bhUtvA nUnam na kimcana |

खण्ड.वात* इव अ.स्पन्दी प्रकृतम् कार्यम् आचर ॥६।५४।२१॥

khaNDa.vAta* iva a.spandI prakRtam kAryam Acara ||6|54|21||

.

lAbha.a.lAbha.samo bhUtvA got or not the same become

bhUtvA nUnam na kimcana – become now not whatever

khaNDa.vAta iva a.spandI prakRtam kAryam Acara

.

*vlm.21. Being alike in or unchanged by your loss or gain, and thinking yourself as nobody; and go on in your proper course of action, as a gust of wind takes its own course.

*sv.17.21 Pain and pleasure, gain and loss, victory and defeat are born of ignorance. Hence remain unaffected by them.

 

यत् करोषि यत् अश्नासि यत् जुहोषि ददासि यत् ।

yat karoSi yat aznAsi yat juhoSi dadAsi yat |

यत् करिष्यसि, कौन्तेय, तत् आत्मा इति स्थिरः भव ॥६।५४।२२॥

yat kariSyasi, kaunteya, tat AtmA iti sthira: bhava ||6|54|22||

.

yat karoSi what you do

yat aznAsi what you eat

yat juhoSi what you offer

dadAsi yat what you give

yat kariSyasi what you will do, child of kunti,

kaunteya

tat AtmA iti sthira: bhava that Self so firmly you should be

*sv.22 Whatever you do, eat, offer in worship and give — all that is the self.

*vlm.22. Whatever you do or take to your food, whatever sacrifices you make or any gift that you give to any one, commit them all to Brahma, and remain quiet in yourself. (With a assurance of their hcppy termination by the help of God).

 

यत्.मयः यः भवति अन्तः स* तदाप्नोति अ.संशयम् ।

yat.maya: ya: bhavati anta: sa* tadApnoti a.saMzayam |

ब्रह्म.सत्यम् अवाप्तुम् त्वम् ब्रह्म.सत्यमयः भव ॥६।५४।२३॥

brahma.satyam avAptum tvam brahma.satyamaya: bhava ||6|54|23||

.

yat.maya: ya: bhavati anta: sa: however.made

tat Apnoti a.saMzayam that getting doubtlessly

brahma.satyam avAptum tvam brahmic reality to get, you

brahma.satyamaya: bhava made brahmically real should become

.

*vlm.23. Whoever thinks in his mind, of beooming anything in earnest; he undoubtedly becomes the same in process of time; if therefore you wish to become as brahmA himself, learn betimes to assimilate yourself to the nature of Brahma, in all your thoughts and deeds. (It is imitation of perfection, that gives perfection to man).

*sv.23 Whatever your inner being is, that you shall certainly attain. Hence, in order to attain the realisation of Brahman, fill your entire being with Brahman.

 

अनपेक्ष.फलम् ब्रह्म भूत्वा ब्रह्मा इति भावितम् ।

anapekSa.phalam brahma bhUtvA brahmA iti bhAvitam |

क्रियते केवलम् कर्म ब्रह्म.ज्ञेन यथागतम् ॥६।५४।२४॥

kriyate kevalam karma brahma.jJena yathAgatam ||6|54|24||

.

anapekSa.phalam brahma /

bhUtvA brahm iti bhAvitam =

kriyate kevalam karma \

brahma.jJena yathÂgatam

.

*vlm.24 Let one who knows the gteat Brahma, be employed in doing his duties as occur unto him, without any expectation and any reward; and as God does his works without any aim, so should the Godly do their works without any object.

*sv.24.25 He who sees action in inaction and inaction in action, he is wise and he accomplishes all. Be not attached to the fruits of action nor to inaction.

 

कर्मणि अ.कर्म यः पश्यति अ.कर्मणि च कर्म यः ।

karmaNi a.karma ya: pazyati a.karmaNi ca karma ya: |

स* बुद्धिमान् मनुष्येषु स* च उक्तः कृत्स्न.कर्म.कृत् ॥६।५४।२५॥

sa* buddhimAn manuSyeSu sa* ca ukta: kRtsna.karma.kRt ||6|54|25||

.

karmaNi a.karma ya: pazyaty – his karmic works as karmaless who sees

a.karmaNi ca karma ya: and karmaless his karmic work, who

sa* buddhimAn manuSyeSu is an intellectual Human

sa ca ukta: kRtsna.karma.kRt and he is said to be a doer of whole karmas.

कर्मणि अ.कर्म यः पश्यति One who see/knows his karma.s as non.karma, अ.कर्मणि च कर्म यः and his non.karmas as karma, सः बुद्धिमान् मनुष्येषु he is one of the intelligent humans सः च उक्तः कृत्स्न.कर्म.कृत् and he is called the Whole.karma.doer. .25.

zgl#part. #kRtsna कृत्स्न all, whole, entire.

*vlm.25. He who sees the inactive God in all his active duties, and sees also all his works in the inactive Gods; that man is called the most intelligent among men, and he is said the readiest discharger of his deeds and duties,

*sv.24.25 He who sees action in inaction and inaction in action, he is wise and he accomplishes all. Be not attached to the fruits of action nor to inaction.

#manuSya – a Human being .> #mAnuSya – the condition of being Human.

 

मा कर्म.हल.हेतुः भूः मा ते सङ्गः अस्तु अ.कर्मणि ।

mA karma.hala.hetu: bhU: mA te saGga: astu a.karmaNi |

योग.स्थः कुरु कर्माणि सङ्गम् त्यक्त्वा, धनंजय ॥६।५४।२६॥

yoga.stha: kuru karmANi saGgam tyaktvA, dhanaMjaya ||6|54|26||

.

mA karma.hala.hetu: bhUr

mA te saGga: no attachment for you

astu akarmaNi be karmaless

yoga.stha: kuru karmANi settled in yoga works your works

saGgam tyaktvA dhanaMjaya attachment abandoned, dhanaMjaya

.

*vlm.26. Do not do thy works in expectation of their rewards, nor engage thyself to do any thing that is not thy duty or improper for thee. Go on doing thy duties as in thy yoga or fixed meditation, and not in connection with other's or their rewards.

*sv.26.27 Attachment is real 'doership'; it is alsa: anon.doership' (one may egotistically think 'I do' or 'I do not do'). Both these are aspects of foolishness: hence abandon foolishness. Abandon the concept of diversity even while being engaged in diverse actions.

#hala

 

कर्म.सक्तिम् अन्.आश्रित्य तथा न आश्रित्य मूढताम् ।

karma.saktim an.Azritya tathA na Azritya mUDhatAm |

नैष्कर्म्यम् अपि अन्.आश्रित्य समः तिष्ठ यथा.स्थितम् ॥६।५४।२७॥

naiSkarmyam api an.Azritya sama: tiSTha yathA.sthitam ||6|54|27||

.

karma.saktim anAzritya tathA na Azritya mUDhatAm |

naiSkarmyam api anAzritya samas tiSTha yathA.sthitam ||6|54|27||

कर्म.सक्तिम् अन्.आश्रि.त्य Not.resorted.to karmic attachment तथा न आश्रित्य मूढताम् thus not.resorted.to utter stupidity नैष्कर्म्यम् अपि अनाश्रित्य the karmaless even not.resorted.to समः तिष्ठ यथा.स्थितम् remain the Same, just as it is. .27.

jd>#kR .> #niSkR .>#naiSkarmya .n.. inactivity , abstinence or exemption from acts and their consequences MBh.&c • .mfn.. relating to it BhP. • *jd. "Karmaless"; action.lessening • .adj.. actionless. y2014.033. •• #naiSkarmya.karma karmaless karma; actionless action.

a.saktim Ahu: kartRtvam without connexion they.say Doership

a.kartu: api tho of a non.doer

tat bhavet that becomes

maurkhye sthite hi manasi tasmAt maurkhyam parityajet

.

*vlm.29. It is the addictedness of one as mind to anything, that makes it his action, and not the action itself without such addiction; it is ignorance which is the cause of such tendency, therefore ignorance is to be avoided by all means.

*sv.28.29 You are not the doer of actions.

sakti.connexion

 

परम् तत्त्व.ज्ञम् आश्रित्य निर्.आसक्तेः महात्मनः ।

param tattva.jJam Azritya nir.Asakte: mahAtmana: |

सर्व.कर्म.रतस्य अपि कर्तृता उदेति न क्वचित् ॥६।५४।३०॥

sarva.karma.ratasya api kartRtA udeti na kvacit ||6|54|30||

.

param tattva.jJam Azritya

nir.A.sakte: mahA.Atmana:

sarva.karma.ratasya.api although of the karma.enjoyer

kartRtA udeti na kvacit doership does not arise anyhow.

*vlm.30. The great soul that is settled in divine knowledge, and is freed from its wont or bent to any thing, may be employed in all sorts of works, without being reckoned as the doer of any. (One is named by the work of his profession, and not by his attendance to a thousand other callings in life).

*sv.30.35 He is regarded as a wise man whose actions are burnt in the fire of self.knowledge and are therefore free from desire.

 

अ.कर्तृत्वात् अ.भोक्तृत्वम् अ.भोक्तृत्वात् सम.एकता ।

a.kartRtvAt a.bhoktRtvam a.bhoktRtvAt sama.ekatA |

सम.एकत्वात् अन्.अन्तत्वम् ततः ब्रह्मत्वम् आततम् ॥६।५४।३१॥

sama.ekatvAt an.antatvam tata: brahmatvam Atatam ||6|54|31||

.

a.kartRtvAt a.bhoktRtvam wo the condition of Doer there is no wo the condition of Enjoyer

a.bhoktRtvAt sama.ekatA without the condition of Enjoyer there is equal oneness

sama.ekatvAt an.antatvam thru equal unity infinity

tato brahmatvam Atatam from that immensity is extended

*AB. tena ca bhUmikAkramAd videhakaivalyAntam siddhyatIty Aha—akartRtvAd iti |

*vlm.31. He who does nothing, is indifferent about its result (weather of good of evil), this indifference amounts to his equanimity, which leads to his endless felicity, which is next to the state of God.head, (The sentence is climacteric rising from inactivity to the felicity of the Diety).

*sv.30.35 He is regarded as a wise man whose actions are burnt in the fire of self.knowledge and are therefore free from desire.

Being a NonDoer you are therefore a NonEnjoyer, and everything is one to you, the immense Brahma.nature!

 

नानाताम् अलम् उत्सृज्य परमात्म.एकताम् गतः ।

nAnAtAm alam utsRjya paramAtma.ekatAm gata: |

कुर्वन् कार्यम् अ.कार्यम् च न एव कर्ता त्वम् अर्जुन ॥६।५४।३२॥

kurvan kAryam a.kAryam ca na eva kartA tvam arjuna ||6|54|32||

.

nAnAtAm alam utsRjya paramAtma.ekatAm gata: kurvan kAryam akAryam ca naiva kartA tvam arjuna

.

*vlm.32. By avoiding the dirt of duality and plurality (of beliefs), betake yourself to your belief in the unity of the supreme spirit, and then whether you do or not do your ceremonial acts, you will not be accounted as the doer.

*sv.30.35 He is regarded as a wise man whose actions are burnt in the fire of self.knowledge and are therefore free from desire.

 

यस्य सर्वे समारम्भाः काम.संकल्प=वर्जिताः ।

yasya sarve samArambhA: kAma.saMkalpa=varjitA: |

ज्ञान.अग्नि.दग्ध.कर्माणाम् तम् आहुः पण्डितम् बुधाः ॥६।५४।३३॥

jJAna.agni.dagdha.karmANAm tam Ahu: paNDitam budhA: ||6|54|33||

.

yasya sarve samArambhA: of.whom all activities are

kAma.saMkalpa=varjitA: without conceptual desires

jJAna.agni.dagdha.karmANAm of Wisdom.fire.burned.karmas

tam Ahu: paNDitam budhA: him the wise call a Scholar.

.

यस्य सर्वे समारम्भाः As.for someone, all of whose activities काम.संकल्प.वर्जिताः are without the conception of desire ज्ञान.अग्नि.दग्ध.कर्माणाम् for works burned in the fire of Wisdom, तम् आहुः पण्डितं बुधाः the wise call him a Scholar. .33.

*vlm.33. He is called a wiseman by the learned, whose acts in life are free from desire or some object of desire; and whose ceremonial acts are burnt away by the fire of spiritual knowledge. (It is said that the merit of ceremonial observances, leads a man only to reward in repeated births; but divine knowledge removes the doom of transmigration, by leading the soul at onoe to divine felicity, from which no one has to return to revisit the earth.)

*sv.30.35 He is regarded as a wise man whose actions are burnt in the fire of self.knowledge and are therefore free from desire.

 

समः सौम्यः स्थिरः स्वस्थः शान्तः सर्वार्थ.निस्पृहः ।

sama: saumya: sthira: svastha: zAnta: sarvArtha.nispRha: |

यः तिष्ठति स* स.व्यग्रः अपि अलम् अव्यग्रताम् गतः ॥६।५४।३४॥

ya: tiSThati sa* sa.vyagra: api alam avyagratAm gata: ||6|54|34||

.

sama: saumya: m equal cool

sthira: svastha: zAnta: stable, centered, quiet

sarvArtha.nispRha: without attachment to anything

ya: tiSThati sa – he who rests

sa.vyagra: api alam tho full of agaitation

a.vyagratAm gata: gone to a state without agitation

.

*vlm.34. He who remains with a peaceful, calm, quiet and tranquil equanimity of the soul, and any desire or avarice for anything in this world, may be doing his duties here, without any disturbance or anxiety of his mind.

*sv.30.35 He is regarded as a wise man whose actions are burnt in the fire of self.knowledge and are therefore free from desire.

 

निर्द्वन्द्वः नित्य.सत्त्व.स्थः निर्योग.क्षेम* आत्मवान् ।

nirdvandva: nitya.sattva.stha: niryoga.kSema* AtmavAn |

यथा.प्राप्त.अनुवर्ती त्वम् भव भूषित.भूतलः ॥६।५४।३५॥

yathA.prApta.anuvartI tvam bhava bhUSita.bhUtala: ||6|54|35||

.

nirdvandva: Without opposition/quarrel

nitya.sattva=stha: niryoga.kSema AtmavAn yathA.prApta.anuvartI tvam bhava bhUSita.bhUtala:

.

#dvaMdva #dvandva

*vlm.35. The man who has no dispute with any one, but is ever settled with calm and quite rest of his soul; which is united with the supreme soul, without its Yoga or Ceremonial observance, and is satisfied with whatever is obtained of itself; such a man deemed as a decoration of this earth.

*sv.30.35 He is regarded as a wise man whose actions are burnt in the fire of self.knowledge and are therefore free from desire.

 

कर्म.इन्द्रियाणि संयस्य य* आस्ते मनसा स्मरन् ।

karma.indriyANi saMyasya ya* Aste manasA smaran |

इन्द्रिय.अर्थान् विमूढ.आत्मा मिथ्या.आचारः स* उच्यते ॥६।५४।३६॥

indriya.arthAn vimUDha.AtmA mithyA.AcAra: sa* ucyate ||6|54|36||

.

karma.indriyANi saMyasya

ya: Aste manasA smaran indriya.arthAn

vimUDha.AtmA

mithyA.AcAra: sa ucyate false teaching it is said to be

#mithyA .ind.. (contracted from mithUyA) invertedly , contrarily , incorrectly , wrongly , improperly S3Br. &c. &c. (with Caus , of %{kR} , to pronounce a word wrongly `" once "' [P.] or `" repeatedly "' [A1.] Pa1n2. 1.3 , 71 ; with %{pra.car} , to act wrongly Mn. ix , 284 ; with %{pra.vRt} , to behave improperly MBh. iii , 2414) ; falsely , deceitfully , untruly Mn. MBh. &c. (often with %{brU} , %{vac} or %{vad} , to speak falsely , utter a lie ; with %{kR} , to deny MBh. ; to break one as word , with %{na.kR} , to keep it) R. ; with %{bhU} , to turn out or prove false MBh. ; not in reality , only apparently Madhus. ; to no purpose , fruitlessly , in vain MaitrUp. MBh. &c. (ibc. often false , untrue , sham ; Mithya1 is personified as the wife of A.dharma KalkiP.)

zgl#tt. #mithyAcAra –m.. improper conduct, wrong treatment (in medicine) suzr. • .mfn.. acting falsely or hypocritically bhag. {Elsewhere defined as false teaching, hypocrisy, "falsche Art der Lebensführung".} • –m.. a rogue, hypocrite.

#mithyA kAlpanikI iva iyam mUrkhANam bandha.kalpanA. y3100.039 [A643], fictitious; काल्पनिकी व्युत्पत्तिः .2 Counterfeit, fabricated. —¶mw adj. (fr. kalpanA), .., invented... Sâh. sarvad.; artificial, fabricated.

*vlm.36. They are called ignorant hypocrites, who having repressed their organs of actions, still indulge themselves in dwelling upon sensible pleasures, by recalling their thoughts in this mind.

*sv.36 He who restrains the physical organs but indulges in mental experience of pleasure is a hypocrite.

 

यस् तु इन्द्रियाणि मनसा नियम्य आरभते अर्जुन ।

yas tu indriyANi manasA niyamya Arabhate arjuna |

कर्म.इन्द्रियैः कर्म.योगम् असक्तः स* विशिष्यते ॥६।५४।३७॥

karma.indriyai: karma.yogam asakta: sa* viziSyate ||6|54|37||

.

yas tu indriyANi manasA niyamya Arabhate arjuna karma.indriyai: karma.yogam

asakta: sa* viziSyate

.

*vlm.37. He who has governed his outward and inward senses, by the power of his sapient mind; and employs his organs of action, in the performance of his bodily functions and discharges of his ceremonial observances without his addictedness to them, is quite different from the one described before.

*sv.37 But he who, restraining the senses by the mind, works with his physical body, free from attachment, he is a superior person.

 

आपूर्यमाणम् अचल.प्रतिष्ठम्

ApUryamANam acala.pratiSTham

समुद्रम् आपः प्रविशन्ति यद्वत् ।

samudram Apa: pravizanti yadvat |

तद्वत् कामा यम् प्रविशन्ति सर्वे

tadvat kAmA yam pravizanti sarve

स* शान्तिम् आप्नोति न कामकामी ॥६।५४।३८॥

sa* zAntim Apnoti na kAmakAmI ||6|54|38||

.

ApUryamANam overflowing

acala.pratiSTham

samudram Apa: pravizanti yadvat in the way the waters enter the sea

tadvat kAmA yam pravizanti sarve

sa zAntim Apnoti – he attains Quiet

na kAmakAmI

.

*sv.38 He in whose heart the desires that arise are turned upon themselves as rivers flow into the ocean, he is at peace, not the man of desire.

*vlm.38. As the overflowing waters of rivers, fall into the profound and motionless body of waters in the sea; so the souls of holy men enter into the occean of eternal God, where they are attended with a peaceful bliss, which is never to be obtained by avaricious worldlings.

 

 

Oॐm

 

 

 

 

Group Page

भ्रान्तिः दुःखम् अबोध.उत्था सम्यक्*बोधेन, भारत ॥६।५४।१३॥

bhrAnti: du:kham abodha.utthA samyak*bodhena, bhArata ||6|54|13||