fm5072 2.my22 Self & some Nots .z47

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jivadas

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May 22, 2017, 8:58:54 PM5/22/17

to yoga vasishtha

work in progress .v17

work in progress .v15,16

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fm5072 2.my22 Self & some Nots .z47

https://www.dropbox.com/s/xzusomvnh76tccb/fm5072%202.my22%20Self%20%26%20some%20Nots%20.z47.docx?dl=0

Oॐm

vasiShTha said—

देहे जाते न जातोऽसि देहे नष्टे न नश्यसि ।

dehe jAte na jAto'si dehe naSTe na nazyasi |

त्वM आत्मन्य् अ=कलाङ्क-आत्मा देहस् तव न कश्चन ॥०१॥

tvam_Atmany_a=kalAGka=AtmA dehas_tava na ka:cana ||01||

dehe jAte

in body born

na jAta: asi

you are not born

dehe naSTe

in body dead

na nazyasi

you are not dead. +

tvam Atmani

you in yourself

a.kalAGka-AtmA

spotless-self

deha: tava

your body

na ka:cana

not anything

...

~sv.1 O rAma, you are not born when the body is born, nor do you die when it dies.

~vlm.1. Vasishtha continued:—You are not born with the birth of your body, nor are you dead with its death. You are the immaculate spirit in your soul, and your body is nobody to you.

य: कुण्डबदरन्यायो या घटाकाशसंस्थिति: ।

तत्रैकस्मिन्क्षते क्षीणे द्वे इति व्यर्थकल्पना ॥२॥

ya: kuNDa-badara=nyAyo yA ghaTa.AkAza-saMsthiti: |

tatraikasmin_kSate kSINe dve iti vyartha-kalpanA ||02||

...

ya: kuNDa-badara=nyAyo x

yA ghaTa.AkAza-saMsthiti: x

tatraikasmin_kSate kSINe x

dve iti vyartha-kalpanA x.

#kuNDa-badara=nyAya

#ghaTa.AkAza

#vyartha-kalpanA

~vlm.2. The analogy of the plum on a plate, and of vacuum in the pot, which is adduced to prove the loss of the one upon loss of the other, is a false paralogy; since neither the plum nor the vacuum is lost, by the breaking of the plate or pot. (So the soul is not lost at the dissolution of its containing body).

~sv.2-5 To think that the space within the jar came into being when it was made and the space perishes with the jar is sheer foolishness. Moreover, the indwelling consciousness is free from notions of the desirable and the undesirable in relation to the body, mind and senses.

~vlm.23. Why do you maintain your egoism only, to be confined in the cell of your body, like a plum drowned in a cup of water, or like the air confined in a pot? your relation to god is to be no other but like himself and to be one with him, is to have the reciprocal knowledge of yourself in the likeness of God (i.e. to be like the image of god in perfection).

~sv.21-22-23 The division 'has arisen' just as the vision of two moons arises in diplopia. In that case, how can it be said to have 'arisen'? It is false.

cf. y7025.019

ya: kuNDa-badara=nyAyo yA ghaTa-AkAzayo: sthiti: | sa sambandhaH_api naiva_anyam_aikyam hy_anyonya-vedanam ||

23||.

ya: kuNDabadaranyAyo yA ghaTAkAzasamsthiti: |

tatraikasminkSate kSINe dve iti vyarthakalpanA ||2||

ya: what; kuNDa- bowl; badara jujube fruit; nyAya maxim ||that the space in a bowl, or a jujube on a plate, is not lost when the dish is broken|| yA which ||shows|| ghaTa pot; AkAza space; samsthiti: co-existence, continuance; tatra there; ekasmin in the one event; kSate- broken; kSINe lost; dve two; iti thus; vyartha- uselss; kalpanA thot, concept

विनाशिनि विनष्टेऽस्मिन् देहे स्वाM स्थितिM आगते ।

vinAzini vinaSTe_ asmin dehe svAm sthitim Agate |

"विनश्यामि" इति यः खेदी तM धिग्.अस्त्व् अन्ध-चेतसाm ॥०३॥

"vinazyAmi"_iti ya: khedI tam dhig.astu_ andha-cetasAm ||03||

vinAzini vinaSTe_ asmin_dehe svAm sthitim Agate x

"vinazyAmi"_iti ya: khedI tam dhig.astu_ andha-cetasAm xx

~vlm.3. Whoever having a body, thinks that he will perish with his perishable frame, and is sorry for it; is verily blinded in his mind, and is to be pitied for his mental blindness. (So said the Grecian philosopher, "it is no wonder that the mortal should die, and the fragile would be broken)."

यादृशो रश्मि-रथयोः स्नेह.उद्वेग-विवर्जित: ।

yAdRza:_ razmi-rathayo: sneha.udvega-vivarjita: |

सम्बन्धस् तादृशो देह-चित्त-इन्द्रिय=मुखैश् चितेः ॥०४॥

sambandha:_ tAdRza:_ deha-citta-indriya=mukhai:_ cite: ||04||

yAdRza: x

razmi-rathayo:

Of the reins and the chariot

sneha-udvega=vivarjita: x

sambandha: x

tAdRza: x

deha-citta.indriya=mukhai:

by the arousal of the body's affective organs

cite: xx

~vlm.4. As there is no sympathy between the reins of a horse, and the riding chariot; so there is no relation between the organs of the body and [cit] the intellect. (This is in refutation of the argument, that the motion of a part affects the whole, as the shaking of the leaves and branches of a tree shaketh the trunk also; whereas the motion of body, makes no effect on the intellect).

गत-इतर.इतर-आपेक्षः सरःपङ्काम् अलाम्भसाम् ।

gata-itara.itara-ApekSa: sara:paGkAm alAmbhasAm |

यथा राघव सम्बन्धस् तथा देह-इन्द्रिय-आत्मनाम् ॥०५॥

yathA rAghava sambandha:_ tathA deha-indriya-AtmanAm ||05||

gata-itara.itara-ApekSa: x

sara:paGkAm alAmbhasAm x

yathA - in which way

rAghava sambandha: x

tathA - in that way

deha-indriya-AtmanAm x.

~vlm.5. As there is no mutual relationship, between the mud and clear water of a tank; so O rAghava! there is no correlation between the members of the body and the soul.

As there is no mutual relationship (#sambandha Connexion), between the mud and clear water of a pond; so O rAghava! there is no correlation between the members of the body and the soul.

~jd.

यादृशोऽध्वा गताध्वानां निरास्थापरिदेवन: ।

yAdRzaH_'dhvA gata-adhvAnAm nirAsthAparidevana: |

संयोगो विप्रयोगश्च तादृशो देहदेहिनोH ॥६॥

saMyogaH_ viprayogaz_ca tAdRzaH_ deha-dehino: ||06||

yAdRzaH_'dhvA gata-adhvAnAm x

nirAsthAparidevana: x

saMyogaH_ viprayogaz_ca x

tAdRzaH_ deha-dehino: x.

~vlm.6. As the traveller retains no love nor sorrow for the path he has passed over, and the journey he has made already; so the soul bears no affection nor disaffection, towards the body with which it sojourned and which it has left behind. (Though some

departed ghosts, are said to hover over their dead bodies).

~sv.6-9 The indwelling consciousness seems to come into contact with these even as travellers meet in an inn or logs of wood meet and part in a stream: meeting and parting do not cause happiness or unhappiness to the consciousness.

यथा कल्पित-वेताल-विकार-भय-भीतयः ।

yathA kalpita-vetAla-vikAra-bhaya-bhItaya: |

मिथ्यैव कल्पिता एते तथा स्नेह-सुखादयः ॥०७॥

mithyA_eva kalpitA ete tathA sneha-sukha.Adaya: ||07||

yathA - in which way

kalpita-vetAla-vikAra-bhaya-bhItaya: -

x kalpita-vetAla-vikAra-bhaya-bhItis=

mithyA_eva kalpitA_ ete x

tathA - in that way

sneha-sukha.Adaya: x.

~vlm.7. As the imaginary ghost and fairy, strike fear and love in some persons; so the ideal world inspires pleasure and pain, in the mind of the idealist.

भूतपञ्चकसंपिण्डाद्रचिता जनता: पृथक् ।

एकस्मादेव विटपाद्विचित्रा इव पुत्रिकाH ॥८॥

bhUta-paJcaka-sampiNDAd_racitA_ janatA: pRthak |

ekasmAd_eva viTapAd_vicitrA_ iva putrikA: ||08||

bhUta-paJcaka-sampiNDAt x

racitA_ janatA: pRthak x

ekasmAt eva viTapAt x

vicitrA_ iva putrikA: x.

~vlm.8. It is the assemblage of the five elementary bodies, that has framed all these different forms of beings in the world; as it is the same wood, whereof various images are carved and made.

काष्ठेतरत्काष्ठभारे किंचिदन्यन्न दृश्यते ।

भूतपिण्डेतरद्देहे किंचिदन्यन्न दृश्यते ॥९॥

kASTha-itarat-kASTha-bhAre kimcid_anyan_na dRzyate |

bhUta-piNDa-itarad-dehe kimcid_anyan_na dRzyate ||09||

for any sort of timber,

each is equally Wood.

Likewise the other Elements combine to make a thing.

kASTha-itarat-kASTha-bhAre –

i kASTha-itarat-kASTha-bhAra

kimcid_anyan_na dRzyate – anything else is not see/known

bhUta-piNDa-itarad-dehe –

i bhUta-piNDa-itarad-body

kimcid_anyan_na dRzyate – anything else is not see/known.

~vlm.9. As you see nothing but the woody substance in all timbers, so you find nothing except the assemblage of the five elements in all tangible bodies...

भूत-पञ्चक-विक्षोभ-नाश-उत्पादेषु हे जनाः ।

bhUta-paJcaka-vikSobha-nAza-utpAdeSu he janA: |

हर्षामर्ष-विष-आदानाम् किम् भवन्तो वशम् गताः ॥१०॥

harSAmarSa-viSa-AdAnAm kim bhavanto vazam gatA: ||10||

bhUta-paJcaka-vikSobha-nAza-utpAdeSu

Elements-five-vikSobha-nAza-utpAdeSu

he janA:

O people

harSAmarSa-viSa-AdAnAm

harSAmarSa-poison-AdAnAm

kim bhavanto vazam gatA: x.

harSAmarSaviSAd

~vlm.10. Why therefore, O Ráma! should you rejoice or regret at anything, seeing that the quintuple elements will have their own course, in joining and disjoining themselves, in the formation and dissolution of bodies?

~sv. Why then do people exult or grieve in these circumstances?

को नाम.अतिशयः पुंसां स्त्रीनाम्न्य् अपर-नाम्नि च ।

ka:_ nAma_ atizaya: puMsAm strI.nAmni_ apara-nAmni ca |

पेलवे भूत-संघाते प्रोद्भूत-जन-पातवत् ॥११॥

pelave bhUta-saMghAte prodbhUta-jana-pAtavat ||11||

ko nAma_atizaya: puMsAm strInAm_nyapara-nAmni ca x

pelave bhUta-saMghAte prodbhUta-jana-pAtavat x.

nyapara

vyapara

#anyapara -adj.- having another object • devoted to something else , zealous in something else +

~vlm.11. Why should one be so fond of female forms, and the forms of all other beautiful things on earth? seeing that men run after them like flies, and then falling in fire only to consume themselves. (i.e. All goodly forms in the world, being for the

delusion of men, we should avoid to look upon them).

~sv. Why then do people exult or grieve in these circumstances?

*** illo decayed sculpture

संनिवेश_अंश-वैचित्र्यम्_अ.ज्ञानाम्_एव तुष्टये ।

saMniveza-aMza-vaicitryam_a.jJAnAm_eva tuSTaye |

तत्.ज्ञानाM तु यथा-भूत=भूत.पञ्चक-दर्शनm ॥१२॥

tat.jJAnAm tu yathA-bhUta=bhUta.paJcaka-darzanam ||12||

saMniveza-aMza-vaicitryam

a.jJAnAm_eva tuSTaye

tat.jJAnAm tu

but That.Wisdom is

yathA-bhUta=bhUta.paJcaka-darzanam

m yathA-bhUta=bhUta.paJcaka-darzana

~vlm.12. Good features and goodly shapes and figures, are delightsome to the ignorant; but to the wise they present their real figures of the combination of the five elements and no more.

~sv. Why then do people exult or grieve in these circumstances?

#veza

#niveza

#saMniveza

मिथ: शिलापुत्रकयोर्यथैकोपलपुत्रयो: ।

mitha: zilA-putrakayo:_ yathA_eka.upala-putrayo: |

श्लिष्टयोरपि नो रागस्तथा चित्तशरीरयोH ॥५।७२।१३॥

zliSTayo:_ api no rAgas_tathA citta-zarIrayo: ||13||

falsely we see two stone children

as two,

though born from the one stone.

But there is no feeling affected between two such bodies.

mitha: - falsely

zilA-putrakayo: - of two stone children

yathA_eka.upala-putrayo: - as two children from one stone

zliSTayo:_ api - tho the two are alike

zliSTa - an odd term that describes a pun—a sticky similarity

na: / na.u - for us. / not-at.all - always a fuzzy particle before a soft cons. Here it refers up or down, depending on the sense we accept.

rAgas_tathA citta-zarIrayo: - passion thus between two affective bodies.

~vlm.13. Two statues hewn from the same stone, and two figures carved of the self-same wood, bear no affection to one another, however they may be placed near to each other; so it is the case with the body and mind. (This sloka is also applied to the want of fraternal affection, between brothers born of the same parents).

mRtpuMsAM yAdRzo'nyonyamAzaya: saMgame bhavet |

buddhIndriyAtmamanasAM saMgame tAdRzo'stu te ||14||

mRt-puMsAm yAdRzaH_'nyonyam Azaya: saMgame bhavet |

buddhi.indriya-Atma=manasAm saMgame tAdRzaH_'stu te ||14||

mRt-puMsAm x

yAdRzo x

anyonyam Azaya: x

saMgame bhavet x

buddhi.indriya-Atma=manasAm saMgame x

tAdRzaH_'stu te xx

~vlm.14. As dolls made of clay and placed together in a basket, form no friendship by their long association with one another; so the understanding, the organs of sense, the soul and mind, though so closely united in the same body, bear no relation with one another.

~sv. Why then do people exult or grieve in these circumstances?

nAnyonyasnehasambandhabhAjanaM zailaputrakA: |

dehendriyAtmaprANAzca kasyAtra paridevanA ||15||

na_anyonya-sneha-sambandha-bhAjanam zaila-putrakA: |

deha-indriya-Atma-prANAz_ca kasya_atra paridevanA ||15||

na_anyonya-sneha-sambandha-bhAjanam x

zaila-putrakA: x

deha-indriya-Atma-prANA:_ca x

kasya_atra paridevanA xx

~vlm.15. The marble statues though so fair and closely kept in a maison house, contract no acquaintance nor friendship with one another; so the organs of sense, the life, the soul and mind, though they are so sensible ones, and reside in the same body, have yet no alliance with one another.

~sv. Why then do people exult or grieve in these circumstances?

#div -> #paridiv -> #paridevana -n.- #paridevanA lamentation, bewailing, complaint _mbh.&c. (w.r. #parivedana).

इतश्चेतश्च जातानि यथा संश्लेषयन्त्यलm ।

तरङ्गास्तृणजालानि तथा भूतानि देहदृक् ॥१६॥

इतश्_चेतश्_च जातानि यथा संश्लेषयन्त्य्_अलm ।

तरङ्गास्_तृण-जालानि तथा भूतानि देह.दृक् ॥१६॥

itaz_cetaz_ca jAtAni yathA saMzleSayanty_alam |

taraGgAs_tRNa-jAlAni tathA bhUtAni deha.dRk ||16||

ita: x

cetaz_ca x

jAtAni x

yathA - in which way

saMzleSayanty_alam x

taraGgAs_tRNa-jAlAni x

tathA - in that way

bhUtAni deha.dRk x.

#cetas

itazcetas

~vlm.16. As things growing apart from one another, come to be joined together for an instant by some accident, like the reeds and rushes borne by the waves of the sea; so are all beings, as men and their bodily senses and mind and the soul, brought to meet together for a time only, in order to be separated for ever.

~sv.16-19. The self on account of its ignorant self-limitation as the mind becomes as if tainted by the objects of the world; but, the same self when it is awakened to its true nature abandons its ignorant delusion and regains its self-knowledge. Then, the mind sees the body as if from a great height.

संयुज्यन्ते वियुज्यन्ते तृणान्य्_अब्धि.जले यथा ।

मुक्तान्तःकलनं देहे भूतान्यात्मनि वै तथा ॥१७॥

saM.yujyante vi.yujyante tRNAny_abdhi.jale yathA |

mukta-anta:kalanam dehe bhUtAny_Atmani vai tathA ||17||

saMyujyante - they conjoin viyujyante - they disjoin

tRNAni - blades of grass abdhi.jale - in ocean.water

yathA - in which way +

mukta-anta:kalanam - free of inner kalana.Motive

dehe - in Body bhUtAni_Atmani vai - beings in the very self

tathA - in that way.

anta:kalana cf. anta:karaNa

~vlm.17. As reeds and rushes are joined in heaps, and again separated from one another by the current of the river; so the course of time joins the elements, the mind and soul in gross bodies, for their separation only.

*AB. mukta-anta:kalanam nirmukta-rAga-abhimAnam yathA ... ||

*jd. - saMyujyante - they conjoin viyujyante - they disjoin tRNAni - blades of grass abdhi.jale - in ocean.water yathA - in which way +

mukta-anta:kalanam - free of inner kalana.Motive dehe - in Body bhUtAni_Atmani vai - beings in the very self tathA - in that way.

आत्मा चित्ततया देहभूतान्याश्लेषयन्स्थित: ।

AtmA cittatayA deha-bhUtAny_AzleSayan_sthita: |

तृणान्यावृत्तवृत्तान्तकलनोत्सिक्तमब्धिवत् ॥१८॥

tRNAny_AvRtta-vRttAnta-kalanA-utsiktam_abdhivat ||18||

AtmA cittatayA x

deha-bhUtAni x

AzleSayan_sthita: x

tRNAni x

AvRtta-vRttAnta-kalanA-utsiktam x

abdhivat xx

~vlm.18. The soul in the form of the mind, unites the component parts of the body together; as the sea in the form of its eddies, rolls the reeds and rushes with its whirling waters up and down.

प्रबोधाच्चेत्यतां त्यक्त्वा व्रजत्यात्मात्मतां स्वयm ।

स्वस्पन्दवशतो वारि त्यक्त्वाच्छत्वमिवाच्छताm ॥१९॥

prabodhAc_cetyatAm tyaktvA vrajaty_AtmA_AtmatAm svayam |

sva.spanda-vazato vAri tyaktvA_acchatvam_iva_acchatAm ||19||

prabodhAc_cetyatAm tyaktvA vrajaty_AtmA_AtmatAm svayam x

sva.spanda-vazato vAri tyaktvA_acchatvam_iva_acchatAm x

~vlm.19. The soul being awakened to its knowledge of itself, relinquishes its knowledge of objects, and becomes purely subjective in itself; as the water by its own motion, throws away its dirt and becomes as pure as crystal.

ततो विश्लिष्टभूतौघो देहं संप्रति पश्यति ।

वायुस्कन्धगतो जन्तुर्वसुधामण्डलं यथा ॥२०॥

ततो_ विश्लिष्ट-भूत-ओघो_ देहM सMप्रति पश्यति ।

वायु-स्कन्ध-गतो_ जन्तुर्_वसुधा-मण्डलM यथा ॥२०॥

tataH_ vizliSTa-bhUta-oghaH_ deham samprati pazyati |

vAyu-skandha-gataH_ jantu:_ vasudhA-maNDalam yathA ||20||

tatas x

vizliSTa-bhUta-ogha: x

deham samprati pazyati x

vAyu-skandha-gata: x

jantu:_ vasudhA-maNDalam yathA x.

vizliSTa

~vlm.20. The soul being released of its objective knowledge of the world, looks upon its own body, as celestial deities look upon this speck of earth below the region of air (i.e. without concern).

~sv. Recognising the body as an aggregate of the elements, it transcends body-consciousness and becomes enlightened.

पृथग्.भूत-गणं दृष्ट्वा देह-आतीतो भवत्य् अजः ।

pRthag.bhUta-gaNam dRSTvA deha-AtItaH_ bhavaty_aja: |

परम् प्रकाशम् आयाति सूर्य-कान्तिर् इव अहनि ॥२१॥

param prakAzam AyAti sUrya-kAnti:_ iva_ahani ||21||

pRthag.bhUta-gaNam dRSTvA x

deha-AtItaH_ bhavaty_aja: x

param prakAzam AyAti - to perfect illumination he comes

sUrya-kAnti:_ iva_ahani – like the daily beauty of the sun.

~vlm.21. Seeing the elemental particles quite unconnected with the soul, it becomes disembodied as a pure spirit, and then shines forth in full brightness, like the blazing sun at mid-day.

~sv. Recognising the body as an aggregate of the elements, it transcends body-consciousness and becomes enlightened.

जानात्यथात्मनात्मानं मानमेयामयोज्झितm ।

मुक्तक्षीबतयोवान्त: स्वां संविदमनुस्मरन् ॥२२॥

jAnAty_atha_AtmanA_AtmAnam mAna-meya-Amaya-ujjhitam |

mukta-kSIbatayA_iva_anta: svAm saMvidam_anusmaran ||22||

jAnAty_atha_AtmanA_AtmAnam x

mAna-meya-Amaya-ujjhitam x

mukta-kSIbatayA_iva_anta: x

svAm saMvidam_anusmaran x.

~vlm.22. It then comes to itself by itself, as it were without any check or bounds set to it; and being then set free from the giddiness of the objective, it sees itself subjectively in its own consciousness; (as an immeasurable and boundless space).

~sv. Recognising the body as an aggregate of the elements, it transcends body-consciousness and becomes enlightened.

आत्मैव स्पन्दते विश्वं वस्तुजातैरिवोदितm ।

AtmA_eva spandate vizvam vastu-jAtai:_ iva_uditam |

तरङ्गकणकल्लोलैरनन्ताम्ब्वम्बुधाविव ॥२३॥

taraGga-kaNa-kallolai:_ ananta-ambu_ ambudhAu_ iva ||23||

AtmA_eva spandate vizvam - self alone vibrates the universe

vastu-jAtai: - thru thing substantially born

iva_uditam - as.if arisen

taraGga-kaNa-kallolai: - drops of billowing waves

ananta-ambu-ambudhau iva – an ocean of boundless water.

#spandate

#vizva

#vastu-jAta

#taraGga a wave

#kallola a rolling wave, a billow

~vwv.1263. Only the Self throbs as the universe, risen as it were with classes of objects, like boundless water (risen) with waves, sprays and billows in the ocean.

~vlm.23. It is the soul which agitates the world, rising of its own essence; as the agitation of the particles of water, raises the waves raging all over the wide extent of the sea. (The soul is the source and spring of the motion of all bodies).

~sv. Recognising the body as an aggregate of the elements, it transcends body-consciousness and becomes enlightened.

*jd. - AtmA_eva spandate vizvam - self alone vibrates the universe vastu-jAtai: - thru thing substantially born iva_uditam - as.if arisen taraGga-kaNa-kallolai: - drops of billowing waves ananta-ambu-ambudhau iva – an ocean of boundless water.

एवंप्रायमहाबोधा वीतरागा गतैनस: ।

evaM.prAya-mahAbodhA vItarAgA gata-enasa: |

जीवन्मुक्ताश्चरन्तीह महासत्त्वपदं गताH ॥२४॥

jIvan.muktAz_caranti_iha mahAsattva-padam gatA: ||24||

evaMprAya-mahAbodhA: - of such a kind the greatly realized

vItarAgA - detached from passion

gata-enasa: - gone from faults

jIvan.muktA: caranti iha - Living.Free they travel here

mahAsattva-padam gatA: - to the Great.Reality-state they are gone.

#satva

VLM,TPD: mahAsatva

KG: mahAsattva [no ABComm.}

~vlm.24. Thus the dispassionate and sinless men of great understanding, who have obtained their self-liberation in this life, move about as freely, as the waves in the great ocean of the all-comprehending soul.

~sv. Recognising the body as an aggregate of the elements, it transcends body-consciousness and becomes enlightened.

*jd. - evaMprAya-mahAbodhA: - of such a kind the greatly realized vItarAgA - detached from passion gata-enasa: - gone from faults jIvan.muktA: caranti iha - Living.Free they travel here mahAsattva-padam gatA: - to the Great.Reality-state they are gone.

यथा चरन्ति विविधैर्मणिरत्नैर्महोर्मय: ।

yathA caranti vividhai:_ maNi-ratnai:_ mahA.Urmaya: |

निरस्तवासनाश्चित्तव्यवहारैस्तथोत्तमH ॥२५॥

nirasta-vAsanAz_citta-vyavahArais_tathA_uttama: ||25||

yathA caranti - as they travel

vividhai: maNi-ratnai: - with various wishing-stones

mahA.Urmaya: - great waves

nirasta-vAsanA: x

citta-vyavahArai: x

tathA_uttama: x.

~vlm.25. As the waves move freely in the sea, and pour the gems and pearls which they bear over distant shores; so the best of men rove everywhere free of all desire, but enriching mankind with the treasure of their knowledge.

~sv. Recognising the body as an aggregate of the elements, it transcends body-consciousness and becomes enlightened.

न कूल-काष्ठैर् जल.धिर् न रजोभिर् नभस्.तलm ।

na kUla-kASThai:_ jala.dhi:_ na rajobhi:_ nabhas.talam |

न म्लायति निजैर् लोक-व्यवहारैर् इहात्मवान् ॥२६॥

na mlAyati nijai:_ loka-vyavahArai:_ iha_AtmavAn ||26||

na kUla-kASThai:_ jala.dhi:

na rajobhi:_ nabhas.talam

na mlAyati nijai:

loka-vyavahArai: iha AtmavAn

~vlm.26. As the sea is not soiled by the floating woods it carries from the shore, nor the face of the sky by the flying dust of the earth; so men of great minds and souls, are not perverted by their conduct with the world. (Or, worldly conduct).

~sv. Recognising the body as an aggregate of the elements, it transcends body-consciousness and becomes enlightened.

गतैरभ्यागतै: स्वच्छैश्चपलैर्मालिनैर्जडै: ।

gatai:_ abhyAgatai: svacchaiz_capalai:_ mAlinai:_ jaDai: |

न रागो नाम्बुधेर्द्वेषो भोगैश्चाधिगतात्मनH ॥२७॥

na rAgo na_ambudhe:_ dveSo bhogaiz_ca_adhigata-Atmana: ||27||

gatai:_ abhyAgatai: svacchaiz_capalai:_ mAlinai:_ jaDai: x

na rAgaH_ na_ambudhe:_ dveSo bhogaiz_ca_adhigata-Atmana: xx

~vlm.27. Those that are masters of themselves, are not moved to love or hatred, in their behaviour with their comers or goers; or with those that are steady or fickle in their friendship, and with such as are vicious and ignorant.

~sv. Recognising the body as an aggregate of the elements, it transcends body-consciousness and becomes enlightened.

यन् मनो-मननम् किम्चित् समग्रम् जगति स्थितम् ।

yat_ mana:-mananam kimcit samagram jagati sthitam |

तच् चेत्य-उन्मुख-चित्तत्व-विलास-उल्लसनम् विदुः ॥२८॥

tat_ cetya-unmukha-cittatva-vilAsa-ullasanam vidu: ||28||

yan_mano-mananam kimcit_samagram jagati sthitam x

tac_cetya-unmukha-cittatva-vilAsa-ullasanam vidu: xx

~sv.28 Such an enlightened person is untainted by worldliness or ignorance even while acting in this world. He is neither attracted nor repelled by anything in the world.

~vlm.28. Because they know, that whatever passes in the mind relating to worldly matters; are all its vagaries and reveries of thought, which are but airy nothing.

yanmanomananaM kiMcitsamagraM jagati sthitam |

taccetyonmukhacittattvavilAsollasanaM viduH || 28

~VA (wise ones) know as the whole world exists as some

manifestation of mind’s idea; so also without objects to know, it is

the reality of Cit.

AS: I see the meaning a bit differently.
Whatever activity occurs in the mind (manomananam) in this world; they (the knowledgeable) know it to be just a casual movement (vilAsa-ullasanam) of the cit while turning towards the perceivable (cetya)

यदहं यच्च भूतादि कालत्रितयभावि यत् ।

yad_aham yac_ca bhUta.Adi kAla-tritaya-bhAvi yat |

दृश्यदर्शनसंबन्धविस्तारैस्तद्विजृम्भते ॥२९॥

dRzya.darzana-sambandha=vistArais_tad_vijRmbhate ||29||

yad_aham yac_ca bhUta.Adi x

kAla-tritaya-bhAvi yat x

dRzya.darzana-sambandha=vistArai: x

tad_vijRmbhate x.

~sv.29 He knows "What is known as 'I' and what is known as 'the world' in the three periods of time are but the expansion of the conjunction between pure experiencing and the experience itself."

~vlm.29. The knowledge of one's self and of other things, belonging to the past, present and future times; and the relation of the visibles with the sense of vision, are all the workings of the mind.

यद् दृश्यं तद् असत् सद् वा दृष्टिम् एकाम् उपाश्रितम् ।

yad_dRzyam tad_asat_sad_vA dRSTim_ekAm_upAzritam |

अन्यत्त्व-लेपकम् तस्माद्.द्*हर्ष.शोक-दृशौ कुत: ॥३०॥

anyattva-lepakam tasmAd.d_harSa.zoka-dRzau kuta: ||30||

yad_dRzyam

what is a Percept

tad_asat_sad_vA

that is unreal or real

dRSTim_ekAm

on one POV

upAzritam

having relied

anyattva-lepakam

otherness-imprinted

tasmAt

then

harSa.zoka-dRzau kuta:

where are the sights of joy and grief

~vlm.30. The visibles depending upon sight only, may be false from the fallacy or deception of our vision; and our vision of them likening an apparition in darkness, it is in vain that we are glad or sorry at their sight or disappearance.

~sv.30-32 Whether the object of experiencing be real or unreal, it is entirely dependent upon the experiencing: how then do joy and sorrow arise? The false is false, the truth is the truth; a mixture of these two is of course false! Be not deluded. Abandon false perception and behold the truth; you will never again be deluded.

लिप् #lip > #lepa -> #lepaka -> #alepaka / #alepika - something that is a. not lepi- from -> #lepa - greasy. Not so beautiful an image in English. saMsAra is like the fingerprints on your Device. sva-durbhAva-uparacitAm deha: saMsAra-saMsthitim | gRhNAtu atha tyajatu vA api aham hi cid alepikA || y5053.004

असत्यम् एव_असत्यम् हि सत्यम् सत्यम् सdeव हि ।

asatyam eva_ asatyam hi satyam satyam sadeva hi |

सत्य-असत्यम्_असद् विद्धि तद् अर्थम् किम् नु मुह्यसि ॥३१॥

satya-asatyam asat_ viddhi tat_ artham kim nu muhyasi ||31||

what is unreal is quite unreal

what's really real only is So

the really unreal know as not.So

in that sense, who is liberated

~vlm.31. What is unreal is always unreal, (and can never be a reality); and what is real is ever the same, (and can never be an unreality); but that which is real and unreal at the same or different times, must be a false appearance, and not deserving our rejoicing or sorrowing at their presence or absence.

असम्यग्दर्शनं त्यक्त्वा सम्यक्पश्य सुलोचन ।

न क्वचिन्मुह्यति प्रौढ: सम्यग्दर्शनवानिह ॥३२॥

a-samyag.darzanam tyaktvA samyak.pazya sulocana |

na kvacin_muhyati prauDha: samyag.darzanavAn_iha ||32||

a-samyag.darzanam tyaktvA x

samyak.pazya sulocana x

na kvacin_muhyati prauDha: x

samyag.darzanavAn_iha x.

~vlm.32. Refrain from a partial (i.e. superficial or onesided) view of things, and employ yourself to the full (or comprehensive) knowledge of objects; and know that the learned man of vast knowledge, never falls into the erroneous conceptions of things.

दृश्यदर्शनसंबन्धविस्तार्ऐस्तद्विजृम्भते ।

dRzya.darzana-sambandha=vistArais_tad_vijRmbhate |

दृश्यदर्शनसंबन्धे यत्सुखM पारमात्मिकm ॥३३॥

dRzya.darzana-sambandhe yat_sukham pArama-Atmikam ||33||

dRzya.darzana-sambandha=vistArai: x

tat - that.one

vijRmbhate x

dRzya.darzana-sambandhe x

yat – which one

sukham pArama-Atmikam xx

~sv.33 All that is, is but the expansion of the relationship between pure experiencing and its experience. That experience is truly the delight of self-bliss. It is pure experiencing itself. Hence it is known as Brahman the absolute.

~vlm.33. I have fully expounded the relation of the visibles and their vision, and shown the spiritual pleasure which is derivable from the contemplation, of the abstract relation subsisting between them.

अनुभूति.मयM तस्मात् सारM ब्रह्मेति कथ्यते ।

anubhUti.mayaM tasmAt sAram brahmeti kathyate |

दृश्य.दर्शन-सम्बन्धे सुख-संविद्-अनुत्तमा ॥३४॥

dRzya.darzana-sambandhe sukha-saMvit.anuttamA ||34||

anubhUti.mayam tasmAt

a mode of experience from That

sAraM brahmeti kathyate

is said.to.be the brahman.Immensity becoming essence

dRzya.darzana-sambandha

sukha-saMvid-anuttamA

~sv.34 That delight which arises in the contact of this pure experiencing with experience is the highest: to the ignorant, it is worldliness, and to the wise it is liberation.

~vlm.34. The abstract meditation of things is said to be a divine attribute, (or Platonism of the mind); and our consciousness of the relations of vision and visibles, afford the highest delight to the soul.

ददात्य् अज्ञाय संसारं ज्ञाय मोक्षं सदोदयं ।

dadAti ajJAya saMsAraM jJAya mokSaM sadA.udayaM |

दृश्य.दर्शन-संबन्ध-सुखम् आत्म.वपुर् विदुः ॥३५॥

dRzya.darzana-saMbandha-sukham Atma.vapu:_ viduH ||35||

dadAty_ajJAya saMsAram

jJAya mokSam sadA_udayam

dRzya.darzana-sambandha=sukham

Atma-vapu:_ vidu:

~sv.35 This pure experiencing is itself the infinite self: when it is bent towards objects, it is bondage, but when it is free, it is liberation.

~vlm.35. The consideration of the relation of the visibles and vision, affords the physical delight of knowing the material world to the ignorant; and it gives also the spiritual joy of liberation to the wise, (by their contemplation of the vanity of all worldly things).

तद् दृश्य-वलितम् बन्धस् तन् मुक्तम् मुक्तिर् उच्यते ।

tat_ dRzya-valitam bandha:_ tat_ muktam mukti:_ ucyate |

दृश्य.दर्शन-सम्बन्ध=सुख-संविद्-अनामया ॥३६॥

dRzya.darzana-sambandha=sukha-saMvit-anAmayA ||36||

tad_dRzya-valitam bandha:

tan_muktam mukti:_ ucyate

dRzya.darzana-sambandha=sukha-saMvid-anAmayA

x dRzya.darzana-sambandha=sukha-saMvid-anAmayA

~sv.36 When such experiencing is free from decay or curiosity, it is liberation.

~vlm.36. Hence the attachment of our mind to the visibles, is called its bondage; and its detachment from them, is said to be its freedom; the former is pleasant to the sensuous body, and the latter is delightsome to the conscious soul.

क्षय-अतिशय-मुक्ता चेत् तन्.मुक्तिः सा_ उच्यते बुधैः ।

kSaya-atizaya-muktA cet tat.mukti: sA_ ucyate budhai: |

दृश्य.दर्शन-सम्बन्धे या_ अनुभूतिः स्व.गोचरा ॥३७॥

dRzya.darzana-sambandhe yA_ anubhUti: sva.gocarA ||37||

kSaya-atizaya-muktA cet_tan.mukti: sA_ucyate budhai: x

dRzya.darzana-sambandhe yA_anubhUti: sva.gocarA xx

~vlm.37. The mind having the notions of the relations of things before it, and freed from the thoughts of its loss and gain in this world, is said to enjoy its freedom.

~sv.37-38 When such experiencing is freed from even this contact (the subject-object relationship), then the world-appearance ceases entirely.

dRzyadarzana nirmuktA tAmAlambya bhavAbhava: |

sauSuptI dRSTireSA hi yAtyevaM samprakAzate ||38||

dRzya-darzana-nirmuktA tAm Alambya bhava.abhava: |

sauSuptI dRSTi:_ eSA hi yAty_evam samprakAzate ||38||

dRzya-darzana-nirmuktA tAm Alambya bhava.abhava: x

sauSuptI dRSTi:_ eSA hi yAty_evam samprakAzate xx

~vlm.38. Abstaining from the sight of the visibles, constitutes the hypnotic vision of the soul, which is enlarged and illumined by its inward vision within itself.

evaM ca yAti turyatvamevaM muktiriti smRtA |

dRzyadarzanamuktAyAM yuktAyAM parayA dhiyA ||39||

evam ca yAti turyatvam_evam mukti:_ iti smRtA |

dRzya-darzana-muktAyAm yuktAyAm parayA dhiyA ||39||

evam ca yAti turyatvam x

evam mukti:_ iti smRtA x

dRzya-darzana-muktAyAm yuktAyAm x

parayA dhiyA xx

~vlm.39. Release from the bondage of the visibles, and restraining the mind to its inward workings, constitute its turya or fourth stage of perfection, which is also termed its liberation.

~sv.39-41 Then arises the turîya consciousness or 'deep sleep in wakefulness'.

दृश्य.दर्शन-सम्बन्ध-संविदस्यां तु राघव ।

dRzya.darzana-sambandha-saMvit_ asyAm tu rAghava |

nAत्मा स्थूलो न चैव.अणुर् न प्रत्यक्षो न चेतरH ॥४०॥

na_AtmA sthUla:_ na ca_ eva_ aNu:_ na pratyakSa:_ na cetara: ||40||

dRzya.darzana-sambandha-saMvit asyAm tu

rAghava,

na_AtmA sthUla:

self is not gross

na caiva_aNur

nor an aNu.Atom

na pratyakSa:

na cetara:

*jd. compare etc., &c., Latin et cætera = "and so on".

~vlm.40. The knowledge of the relations of the visibles in the conscious soul, neither makes it stout or lean, nor more manifest nor obscure in its nature.

~sv.39-41 Then arises the turîya consciousness or 'deep sleep in wakefulness'.

न चेतनो न च जडो न चैवासन्न सन्मय: ।

na cetana:_ na ca jaDa:_ na caiva_Asanna sanmaya: |

न_अहM न_अन्यो न चैव_एको न_अन्.एको न_अप्य्_अनेकवान् ॥४१॥

na_aham na_anya:_ na caivaika:_ na_an.eka:_ na_api_anekavAn ||41||

not sentient nor inert

neither unreal nor a real formation

not I

not another

neither one nor not-one

not even like not-one

~vwv.1148/41. (The Absolute Realiity) is neither sentient nor inert, neither being nor just non-being, neither I nor another, neither one nor many nor even possessed of many.

~vlm.41. It is neither intelligent nor inert, nor a being nor not being; it is neither the ego nor nonego, nor an unit nor many in one.

~sv.39-41 Then arises the turîya consciousness or 'deep sleep in wakefulness'.

सद् #sad -> #Asad -> #Asanna‑ -p.p.- Drawn near, approached, near (in time, place or number) • impending, imminent • Adjacent, adjoining. • Obtained, got • The setting sun. ‑Comp. - A.-kAla: - the hour of death. • -Asannam ‑ nearness, vicinity, proximity • end, death - y3.019.016 -

na abhyAza.stho na dUra.stho naiva asti na ca na asti ca |

na prApyaH nAti ca a.prApyo na vA sarvo na sarva.ga: ||42||

na_ abhyAza.stha:_ na dUra.stha:_ na.eva_ asti na ca na.asti ca |

na prApya:_ nAti ca_a.prApya:_ na vA sarva:_ na sarva.ga: ||42||

na_abhyAza.stha:

not nearby

na dUra.stha:

not remote

naiva_asti

not even existing

na ca na_asti

nor non-existing

and

na prApya:

not to be got

nAti ca_a.prApya:

nor too ungettable

na vA sarva:

nor is it everything

na sarva.ga:

not everywhere

~sv.42 The self is neither this nor that; it transcends whatever is the object of experiencing here.

~vlm.42. It is not near nor even far from us, nor is it an entity nor non-entity either; it is neither within nor without our reach; it is in all yet not the all and nothing at all. [Sanskrit: na tahu re na tadantike

~vw.v1149-50/42-43a. It is neither near nor far away, neither existent nor non-existent, neither obtainable nor non-obtainable, neither whole nor all-pervading, neither a substance nor non-substance and neither the five elements nor composed of the five elements.

#az -> #abhyaz -> #abhyAza -m.- obtaining; result, consequence • vicinity, nearness •• -adj.- near, proximate. • #abhyAzam, abhyAze -adv.- near, close by (tasya, tasmAt). — #AbhyAzika — adj. being near to each other, neighbouring mbh. (less correctly in this sense written <AbhyAsika>). — #abhyazana n. reaching to, gaining

न पदार्थो न_अ-पदार्थो न पञ्चात्मा न पञ्च च ।

यद् इदM दृश्यताM प्राप्तM मन:षष्ठ-इन्द्रिय-आस्पदm ॥४३॥

na padArtho na_a-padArtho na paJcAtmA na paJca ca |

yad idam dRzyatAm prAptam mana:SaSTha-indriya-Aspadam ||43||

na padArtha:_ na_a-padArtha:_ na paJcAtmA na paJca ca x

yad_idam dRzyatAm prAptam mana:-SaSTha-indriya-Aspadam xx

~vlm.43. It is none of the categories nor no category, nor is it the quintuple elements nor composed of any one of them; it is not the well known mind, which is reckoned as the sixth organ of sense.

~sv.43-47 In the unlimited and unconditioned vision of the knower of truth, all this is but the one self, the infinite consciousness, and there is nothing which can be regarded as the not-self. The substantiality of all substances is none other than the self or the infinite consciousness.

see above ... na padArtho nApadarthaH_ na paJcAtmA na paJca ca | ...

tadatItaM padaM yatsyAttanna kiMcidiveha tat |

yathAbhUtamidaM samyagjJasya sampazyato jagat ||44||

tad_atItam padam yat_syAt_tan_na kimcid_iva_iha tat |

yathAbhUtam_idam samyag.jJasya sampazyato jagat ||44||

tad_atItam padam yat_syAt_tan_na kimcid_iva_iha tat x

yathAbhUtam_idam samyag.jJasya sampazyato jagat xx

~vlm.44. That which is beyond all things, is nothing at all of this world; but it is something as it is known and seen in the hearts of the wise.

sarvamAtmamayaM vizvaM nAstyanAtmamayaM kvacit |

kAThiNyadravaNaspandakhAvakAzAvalokanai: ||45||

sarvam Atma.mayam vizvam na_asty_an-Atma.mayam kvacit |

kAThiNya-dravaNa-spanda-kha-avakAzA-avalokanai: ||45||

sarvam Atma.mayam vizvam na_asty_an-Atma.mayam kvacit x

kAThiNya-dravaNa-spanda-kha-avakAzA-avalokanai: xx

#avakAzA

~vwv.911/5.73/5.73.24,5.72.45. When there is the eightfold city (consisting of the five subtle elements, the mind, the intellect and the ego), the individual soul becomes manifest therein; not in a stone. The entire universe consists of the Self. There is nothing which does not consist of the Self anywhere.

~vlm.45. All the world is full of the soul, and there is nothing which is without and beyond it. It is in all that is solid or soft or liquid, and in all motions which proceed from it.

Atmaiva sarvaM sarveSu bhUvAryanilakhAgniSu |

sattaivAsti na vastUnAM yA yA rAma citA vinA |

vyatiriktaM tato'smIti viddhi pronmattajalpitam ||46||

AtmA_eva sarvam sarveSu bhU-vAry-anila-kha-agniSu |

sattA_eva_asti na vastUnAm yA yA rAma citA vinA |

vyatiriktam tataH_'smi_iti viddhi pronmatta-jalpitam ||46||

AtmA_eva sarvam sarveSu bhU-vAry-anila-kha-agniSu x

sattA_eva_asti na vastUnAm yA yA rAma citA vinA x

vyatiriktam tataH_'smi_iti viddhi pronmatta-jalpitam xx

~vlm.46. The soul is all in all things, which are composed of the five elements of earth, water, air, fire and vacuum; and there is nothing, O Ráma! that has its existence without the essence of the soul.

eko jaganti sakalAni samastakAla-

kalpakramAntaragatAni gatAgatAni |

Atmaiva netarakalAkalanAsti kAci=

ditthaMmatirbhava tayAtigato mahAtman ||47||

eko jaganti sakalAni samasta-kAla-

kalpa-krama-antara-gatAni gata-AgatAni |

AtmA_eva na_itara-kalAkalanA_asti kAcid_

itthaM.mati:_ bhava tayA_atigato mahAtman ||47||

eko jaganti sakalAni x

samasta-kAla-kalpa-krama-antara-gatAni

gata-AgatAni x

AtmA_eva na_itara-kalAkalanA_asti kAcit x

itthaM.mati:_ bhava tayA_atigato mahAtman x.

~vlm.47. This single soul is diffused in all the worlds and throughout all the parts of space and time, there is no fragment of anything without the soul; therefore keep thy mind fixed in the universal soul, if thou wilt have a great soul in thee.

oॐm

ÂUUMmmmm....

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

+++

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oॐm

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

DAILY READINGS 23 May

fm5073 2.my23 Inquiry into oneSelf .z40

https://www.dropbox.com/s/an4cee3rp98hi03/fm5073%202.my23%20Inquiry%20into%20oneSelf%20.z40.docx?dl=0

fm7081 3.my20..24 The Night of Time .z102

https://www.dropbox.com/s/v0ugd24vtmwvsr1/fm7081%203.my20..24%20The%20Night%20of%20Time%20.z102.docx?dl=0

fm3028 1.my23..25 MOUNTAIN VILLAGE .z63

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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

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fm5072 2.my22 Self & some Nots .z47.docx

Jiva Das

unread,

May 22, 2021, 8:30:06 AM5/22/21

to yoga vasishtha

fm5072 Self & some Nots 2.my22 .z47

https://www.dropbox.com/s/xzusomvnh76tccb/fm5072%202.my22%20Self%20%26%20some%20Nots%20.z47.docx?dl=0

oॐm

FM.5.72

SELF & SOME NOTS

VÂLMÌKI OF THE ANTHILL sang—

इत्य् उक्तवत्य् अथ मुनौ दिवसो जगाम

ity uktavaty atha munau divasa:_jagAma

सायम्तनाय विधये ऽस्तमिनो_जगाम ।

sAyamtanAya vidhaye_astamina:_jagAma |

स्नातुम् सभा कृतन.संकरणा जगाम

snAtum sabhA kRtana.saMkaraNA jagAma

श्यामाक्षये रवि.करैश् च सहाजगाम ॥५।७१।७२॥

zyAma.akSaye ravi.karai:_ca saha.AjagAma ||5|71|72||

ity uktavati this being said

atha munau thus by the muni

divaso jagAma

sAyamtanAya vidhaye'stamino jagAma – +

snAtum sabhA kRtana.saMkaraNA jagAma

zyAmAkSaye ravi.karai:_ca sahA.jagAma

*vlm.72. Válmiki said:..As the sage had said thus far, the sun sank down and bade the day to observe its evening rites. The assembly broke with mutual salutations, and all of them proceeded to their evening ablutions, until they met again after dispersion ef the gloom of night, by the rising rays of the orient

sun.

*murty.72. As the sage gave out his speech, day passed by. Sun had set in the west. People departed to their respectives home and duties. They reassembled on the next day morning. 13th day of the dialogue

*sv.72 (As the sage Vasistha said this, another day came to an end and the assembly dispersed for their evening prayers. )

देहे जाते न जातो ऽसि देहे नष्टे न नश्यसि ।

dehe jAte na jAta:_asi dehe naSTe na nazyasi |

त्वम् आत्मन्य् अ.कलाङ्क.आत्मा देहस् तव न कश्चन ॥५।७२।१॥

tvam Atmani_a.kalAGka.AtmA deha:_tava na kazcana ||5|72|1||

dehe jAte in body born

na jAta: asi you are not born

dehe naSTe in body dead

na nazyasi you are not dead. +

tvam Atmani you in yourself

a.kalAGka.AtmA spotless.self

deha: tava your body

na kazcana not anything

...

*sv.1 O rAma, you are not born when the body is born, nor do you die when it dies.

*vlm.1. Vasishtha continued:—You are not born with the birth of your body, nor are you dead with its death. You are the immaculate spirit in your soul, and your body is nobody to you.

यः कुण्ड.बदर=न्यायो या घट.आकाश.संस्थितिः ।

ya: kuNDa.badara=nyAya:_yA ghaTa.AkAza.saMsthiti: |

तत्र एकस्मिन् क्षते क्षीणे द्वे इति व्यर्थ.कल्पना ॥५।७२।२॥

tatra ekasmin kSate kSINe dve iti vyartha.kalpanA ||5|72|2||

...

ya: kuNDa.badara=nyAyo

yA ghaTa.AkAza.saMsthiti:

tatra ekasmin_kSate kSINe

dve iti vyartha.kalpanA

#kuNDa.badara=nyAya

#ghaTa.AkAza

#vyartha.kalpanA

*vlm.2. The analogy of the plum on a plate, and of vacuum in the pot, which is adduced to prove the loss of the one upon loss of the other, is a false paralogy; since neither the plum nor the vacuum is lost, by the breaking of the plate or pot. (So the soul is not lost at the dissolution of its containing body).

*sv.2.5 To think that the space within the jar came into being when it was made and the space perishes with the jar is sheer foolishness. Moreover, the indwelling consciousness is free from notions of the desirable and the undesirable in relation to the body, mind and senses.

*vlm.23. Why do you maintain your egoism only, to be confined in the cell of your body, like a plum drowned in a cup of water, or like the air confined in a pot? your relation to god is to be no other but like himself and to be one with him, is to have the reciprocal knowledge of yourself in the likeness of God (i.e. to be like the image of god in perfection).

*sv.21.22.23 The division 'has arisen' just as the vision of two moons arises in diplopia. In that case, how can it be said to have 'arisen'? It is false.

cf. y7025.019

ya: what; kuNDa. bowl; badara jujube fruit; nyAya maxim ||that the space in a bowl, or a jujube on a plate, is not lost when the dish is broken|| yA which shows|| ghaTa pot; AkAza space; saMsthiti: co.existence, continuance; tatra there; ekasmin in the one event; kSate. broken; kSINe lost; dve two; iti thus; vyartha. uselss; kalpanA thot, concept

विनाशिनि विनष्टे ऽस्मिन् देहे स्वाम् स्थितिम् आगते ।

vinAzini vinaSTe_asmin dehe svAm sthitim Agate |

"विनश्यामि" इति यः खेदी तम् धिग्.अस्त्व् अन्ध.चेतसाम् ॥५।७२।३॥

"vinazyAmi"_iti ya: khedI tam dhik.astu_andha.cetasAm ||5|72|3||

whin this vinAzi vinaSTa asmin deha.body.e svAm.Ur.own sthiti.state/situation/condition.m Agata.having.come.to.e + "vinazyAmi" iti.so/as ya:.who/what .m.. khedI tam.that.one dhig astu.let.be @ those andha.blind cetas.affective.intelligences.Am

*vlm.3. Whoever having a body, thinks that he will perish with his perishable frame, and is sorry for it; is verily blinded in his mind, and is to be pitied for his mental blindness. (So said the Grecian philosopher, "it is no wonder that the mortal should die, and the fragile would be broken)."

vinAzini / vinaSTa / vinazyAmi / khedI / dhig /

यादृशो रश्मि.रथयोः स्नेह.उद्वेग.विवर्जितः ।

yAdRza:_razmi.rathayo: sneha.udvega.vivarjita: |

सम्बन्धस् तादृशो देह.चित्त.इन्द्रिय=मुखैश् चितेः ॥५।७२।४॥

sambandha:_tAdRza:_deha.citta.indriya=mukhai:_cite: ||5|72|4||

yAdRza:

razmi.rathayo: Of the reins and the chariot

sneha.udvega=vivarjita:

sambandha:

tAdRza:

deha.citta.indriya=mukha.s.i: by the arousal of the body's effective organs

cite: x

*vlm.4. As there is no sympathy between the reins of a horse, and the riding chariot; so there is no relation between the organs of the body and [cit] the intellect. (This is in refutation of the argument, that the motion of a part affects the whole, as the shaking of the leaves and branches of a tree shaketh the trunk also; whereas the motion of body, makes no effect on the intellect).

yAdRza / razmi / vivarjita / tAdRza / mukha / citi /

गत.इतर.इतर.आपेक्षः सरःपङ्काम् अलाम्भसाम् ।

gata.itara.itara.ApekSa: sara:paGka.amala.ambhasAm |

यथा राघव सम्बन्धस् तथा देह.इन्द्रिय.आत्मनाम् ॥५।७२।५॥

yathA rAghava sambandha:_tathA deha.indriya.AtmanAm ||5|72|5||

gata.itara.itara.ApekSa:

sara:paGka.amala.ambhasAm

yathA in which way

rAghava sambandha:

tathA in that way

deha.indriya.AtmanAm

*vlm.5. As there is no mutual relationship, between the mud and clear water of a tank; so O rAghava! there is no correlation between the members of the body and the soul.

As there is no mutual relationship (#sambandha Connexion), between the mud and clear water of a pond; so O rAghava! there is no correlation between the members of the body and the soul.

ApekSa / saras / paGka /

यादृशो ऽध्वा गत.अध्वानाम् निरास्था.परिदेवनः ।

yAdRza:_adhvA gata.adhvAnAm nirAsthA.paridevana: |

संयोगो विप्रयोगश् च तादृशो देह.देहिनोः ॥५।७२।६॥

saMyoga:_viprayoga:_ca tAdRza:_deha.dehino: ||5|72|6||

yAdRza:_adhvA gata.adhvAnAm

nirAsthAparidevana:

saMyoga:_viprayoga:_ca

tAdRza:_deha.dehino:

*vlm.6. As the traveller retains no love nor sorrow for the path he has passed over, and the journey he has made already; so the soul bears no affection nor disaffection, towards the body with which it sojourned and which it has left behind. (Though some

departed ghosts, are said to hover over their dead bodies).

*sv.6.9 The indwelling consciousness seems to come into contact with these even as travellers meet in an inn or logs of wood meet and part in a stream: meeting and parting do not cause happiness or unhappiness to the consciousness.

nirAsthA / paridevana / saMyoga / viprayoga /

यथा कल्पित.वेताल.विकार.भय.भीतयः ।

yathA kalpita.vetAla.vikAra.bhaya.bhItaya: |

मिथ्या एव कल्पिता एते तथा स्नेह.सुख.आदयः ॥५।७२।७॥

mithyA_eva kalpitA* ete tathA sneha.sukha.Adaya: ||5|72|7||

just as

an imagined Zombie brings fear, alarm, danger.s.aya:

mithyA.false eva.indeed kalpita.invented/assumed ete.these.ones

tathA in that way sneha.love/oil.sukha.good/pleasures.&c.Adaya:

*vlm.7. As the imaginary ghost and fairy, strike fear and love in some persons; so the ideal world inspires pleasure and pain, in the mind of the idealist.

yathA in which way kalpita.imagined.vetAla.zombie.vikAra.change/disorder.bhaya.fear.bhIti. alarm/danger.s.aya: mithyA.false eva.very/only/indeed kalpita.invented/assumed ete.these.ones

tathA in that way sneha.love/oil.sukha.good/pleasures.&c.Adaya:

भूत.पञ्चक.सम्पिण्डाद् रचिता जनताः पृथक् ।

bhUta.paJcaka.sampiNDAt_racitA* janatA: pRthak |

एकस्माद् एव विटपाद् विचित्रा इव पुत्रिकाः ॥५।७२।८॥

ekasmAt_eva viTapAt_vicitrA* iva putrikA: ||5|72|8||

*vlm.8. It is the assemblage of the five elementary bodies, that has framed all these different forms of beings in the world; as it is the same wood, whereof various images are carved and made.

bhUta.paJcaka.sampiNDAt thru the compounding of five Elements racitA_janatA: pRthak all people are fashioned individually

ekasmAt eva from only one

##viT *viTapa:, *viTapam the branch of a sapling tree or creeper •• a keeper of ["slender twigs"] boy prostitutes •• *viTapaka: a tree • a rogue, voluptuary (= *viTa) • *viTapazas .ind.. in branches or shoots •.• *viTapapeTaka: "a multitude of rogues" [a racket of rascals] • *viTapin having branches or boughs (as a tree) • *viTapamRga: "tree.animal", a monkey, ape ++

काष्ठ.इतरत्.काष्ठ.भारे किम्चिद् अन्यन् न दृश्यते ।

kASTha.itarat.kASTha.bhAre kimcit_anyat_na dRzyate |

भूत.पिण्ड.इतरद्.देहे किम्चिद् अन्यन् न दृश्यते ॥५।७२।९॥

bhUta.piNDa.itarat.dehe kimcit_anyat_na dRzyate ||5|72|9||

for any sort of timber,

each is equally Wood.

Likewise when the Elements combine to make a thing.

whin

kASTha.itarat.kASTha.bhAra

kimcit_anyat_na dRzyate – anything else is not see/known

whin

bhUta.piNDa.itarad.deha

kimcit_anyat_na dRzyate – anything else is not see/known

*vlm.9. As you see nothing but the woody substance in all timbers, so you find nothing except the assemblage of the five elements in all tangible bodies...

भूत.पञ्चक.विक्षोभ.नाश.उत्पादेषु हे जनाः ।

bhUta.paJcaka.vikSobha.nAza.utpAdeSu he janA: |

हर्षामर्ष.विष.आदानाम् किम् भवन्तो_वशम् गताः ॥५।७२।१०॥

harSAmarSa.viSa.AdAnAm kim bhavanta: vazam gatA: ||5|72|10||

whin bhUta.being/having.become.paJcaka.quintad.vikSobha.xx.nAza.destruction..utpAda.producing/happening.s.eSu he janA: hey people + harSa.joy/delight.amarSa.impatience/anger.viSa.poison\servant.AdAna.given.Am kim.??/what/why bhavanta:.Your.Graces.: vaza.xx.m gata.having.gone.to.A:

*vlm.10. Why therefore, O Ráma! should you rejoice or regret at anything, seeing that the quintuple elements will have their own course, in joining and disjoining themselves, in the formation and dissolution of bodies?

*sv. Why then do people exult or grieve in these circumstances?

को नाम अतिशयः पुम्साम् स्त्री.नाम्न्य् अपर.नाम्नि च ।

ka:_nAma_atizaya: puMsAm strI.nAMni_apara.nAMni ca |

पेलवे भूत.संघाते प्रोद्भूत.जन.पातवत् ॥५।७२।११॥

pelave bhUta.saMghAte prodbhUta.jana.pAtavat ||5|72|11||

ko nAma_atizaya: puMsAm strInAm nyapara.nAMni ca

pelave bhUta.saMghAte prodbhUta.jana.pAtavat

nyapara

vyapara

#anyapara .adj.. having another object • devoted to something else , zealous in something else +

*vlm.11. Why should one be so fond of female forms, and the forms of all other beautiful things on earth? seeing that men run after them like flies, and then falling in fire only to consume themselves. (i.e. All goodly forms in the world, being for the

delusion of men, we should avoid to look upon them).

*sv. Why then do people exult or grieve in these circumstances?

संनिवेश.अम्श.वैचित्र्यम् अज्ञानाम् एव तुष्टये ।

saMniveza.amza.vaicitryam a.jJAnAm eva tuSTaye |

तज्.ज्ञानाम् तु यथाभूत.भूत.पञ्चक.दर्शनम् ॥५।७२।१२॥

tat.jJAnAm tu yathA.bhUta=bhUta.paJcaka.darzanam ||5|72|12||

saMniveza.amza.vaicitryam

a.jJAnAm eva tuSTaye

tat.jJAnAm tu but That.Wisdom is an

m yathA.bhUta=bhUta.paJcaka.darzana

*vlm.12. Good features and goodly shapes and figures, are delightsome to the ignorant; but to the wise they present their real figures of the combination of the five elements and no more.

*sv. Why then do people exult or grieve in these circumstances?

#veza

#niveza

#saMniveza

मिथः शिला.पुत्रकयोर् यथा एक.उपल.पुत्रयोः ।

mitha: zilA.putrakayo:_yathA_eka.upala.putrayo: |

श्लिष्टयोर् अपि नो रागस् तथा चित्त.शरीरयोः ॥५।७२।१३॥

zliSTayo:_api no* rAga:_tathA citta.zarIrayo: ||5|72|13||

falsely we see two stone children

as two,

tho they appear on the one carved stone.

But there is no feeling affected between two such bodies.

*vlm.13. Two statues hewn from the same stone,

and two figures carved of the self.same wood,

bear no affection to one another,

however they may be placed near to each other;

so it is the case with the body and mind.

(This sloka is also applied to the want of fraternal affection, between brothers born of the same parents).

mitha: falsely

zilA.putrakayo: of two stone children

yathA_eka.upala.putrayo: as two children from one stone

zliSTayo:_api tho the two are alike

zliSTa an odd term that describes a pun—a sticky similarity

na: / na.u for us. / nod.at.all always a fuzzy particle before a soft cons. Here it refers up or down, depending on the sense we accept.

rAga:_tathA citta.zarIrayo: passion thus between two affective bodies.

मृत्.पुंसाम् यादृशो ऽन्योन्यम् आशयः संगमे भवेत् ।

mRt.puMsAm yAdRza:_anyonyam Azaya: saMgame bhavet |

बुद्धि.इन्द्रिय.आत्म.मनसाम् संगमे तादृशो ऽस्तु ते ॥५।७२।१४॥

buddhi.indriya.Atma.manasAm saMgame tAdRza:_astu te ||5|72|14||

mRt.puMsAm of Human.death

yAdRzo

anyonyam Azaya:

saMgame bhavet

buddhi.indriya.Atma=manasAm saMgame

tAdRza:_astu te x

*vlm.14. As dolls made of clay and placed together in a basket, form no friendship by their long association with one another; so the understanding, the organs of sense, the soul and mind, though so closely united in the same body, bear no relation with one another.

*sv. Why then do people exult or grieve in these circumstances?

न अन्योन्य.स्नेह.सम्बन्ध.भाजनम् शैल.पुत्रकाः ।

na_anyonya.sneha.sambandha.bhAjanam zaila.putrakA: |

देह.इन्द्रिय.आत्म.प्राणाश् च कस्य अत्र परिदेवना ॥५।७२।१५॥

deha.indriya.Atma.prANA:_ca kasya_atra paridevanA ||5|72|15||

na_anyonya.sneha.sambandha.bhAjanam

zaila.putrakA:

deha.indriya.Atma.prANA:_ca

kasya_atra paridevanA x

*vlm.15. The marble statues though so fair and closely kept in a maison house, contract no acquaintance nor friendship with one another; so the organs of sense, the life, the soul and mind, though they are so sensible ones, and reside in the same body, have yet no alliance with one another.

*sv. Why then do people exult or grieve in these circumstances?

#div #paridiv *paridevana.m, *paridevanA lamentation, bewailing, complaint _mbh.&c. (w.r. #parivedana).

इतश् चेतश् च जातानि यथा संश्लेषयन्त्य् अलम् ।

ita:_ceta:_ca jAtAni yathA saMzleSayanti_alam |

तरङ्गास् तृणजालानि तथा भूतानि देहदृक् ॥५।७२।१६॥

taraGgA:_tRNa.jAlAni tathA bhUtAni deha.dRk ||5|72|16||

ita:

ceta:_ca

jAtAni

yathA in which way

saMzleSayanti_alam

taraGgA:_tRNa.jAlAni

tathA in that way

bhUtAni deha.dRk

#cetas

itazcetas

*vlm.16. As things growing apart from one another, come to be joined together for an instant by some accident, like the reeds and rushes borne by the waves of the sea; so are all beings, as men and their bodily senses and mind and the soul, brought to meet together for a time only, in order to be separated for ever.

संयुज्यन्ते वियुज्यन्ते तृणान्य् अब्धि.जले यथा ।

saMyujyante viyujyante tRNAni_abdhi.jale yathA |

मुक्त.अन्तःकलनम् देहे भूतान्य् आत्मनि वै तथा ॥५।७२।१७॥

mukta.anta:kalanam dehe bhUtAni_Atmani vai tathA ||5|72|17||

they conjoin, they disjoin, entangling blades of grass in ocean.water abdhi.jale in ocean.water

yathA in which way +

mukta.anta:kalanam free of inner kalana.Motive

dehe in Body bhUtAni_Atmani vai beings in the very self

tathA in that way.

anta:kalana cf. anta:karaNa

*vlm.17. As reeds and rushes are joined in heaps, and again separated from one another by the current of the river; so the course of time joins the elements, the mind and soul in gross bodies, for their separation only.

*AB. mukta.anta:kalanam nirmukta.rAga.abhimAnam yathA ... ||5|72|

*jd. saMyujyante they conjoin viyujyante they disjoin tRNAni blades of grass abdhi.jale in ocean.water yathA in which way + mukta.anta:kalanam free of inner kalana.Motive dehe in Body bhUtAni_Atmani vai beings in the very self tathA in that way.

आत्मा चित्ततया देह.भूतान्य् आश्लेषयन् स्थितः ।

AtmA cittatayA deha.bhUtAni_AzleSayan_sthita: |

तृणान्य् आवृत्त.वृत्तान्त.कलना.उत्सिक्तम् अब्धिवत् ॥५।७२।१८॥

tRNAni_AvRtta.vRttAnta.kalanA.utsiktam abdhivat ||5|72|18||

AtmA cittatayA

deha.bhUtAni

AzleSayan_sthita:

tRNAni

AvRtta.vRttAnta.kalanA.utsiktam

abdhivat x

*vlm.18. The soul in the form of the mind, unites the component parts of the body together; as the sea in the form of its eddies, rolls the reeds and rushes with its whirling waters up and down.

प्रबोधाच् चेत्यताम् त्यक्त्वा व्रजत्य् आत्मा आत्मताम् स्वयम् ।

prabodhAt_cetyatAm tyaktvA vrajati_AtmA_AtmatAm svayam |

स्वस्पन्द.वशतो वारि त्यक्त्वा अच्छत्वम् इव अच्छताम् ॥५।७२।१९॥

sva.spanda.vazata:_vAri tyaktvA_acchatvam iva_acchatAm ||5|72|19||

prabodhAt after Awaking cetyatAm tyaktvA having.abandoned any conceptual state.

vrajati_AtmA_AtmatAm svayam |

sva.spanda.vazata:_vAri

tyaktvA_acchatvam iva_acchatAm

*vlm.19. The soul being awakened to its knowledge of itself, relinquishes its knowledge of objects, and becomes purely subjective in itself; as the water by its own motion, throws away its dirt and becomes as pure as crystal.

ततो विश्लिष्ट.भूत.ओघो देहम् सम्प्रति पश्यति ।

tata:_vizliSTa.bhUta.ogha:_deham samprati pazyati |

वायु.स्कन्ध.गतो जन्तुर् वसुधा.मण्डलम् यथा ॥५।७२।२०॥

vAyu.skandha.gata:_jantu:_vasudhA.maNDalam yathA ||5|72|20||

tatas

vizliSTa.bhUta.ogha:

deham samprati pazyati

vAyu.skandha.gata:

jantu:_vasudhA.maNDalam yathA

*vlm.20. The soul being released of its objective knowledge of the world, looks upon its own body, as celestial deities look upon this speck of earth below the region of air (i.e. without concern).

*sv. Recognising the body as an aggregate of the elements, it transcends body.consciousness and becomes enlightened.

vizliSTa

पृथग्.भूत.गणम् दृष्ट्वा देह.आतीतो भवत्य् अजः ।

pRthak.bhUta.gaNam dRSTvA deha.AtIta:_bhavati_aja: |

परम् प्रकाशम् आयाति सूर्य.कान्तिर् इव अहनि ॥५।७२।२१॥

param prakAzam AyAti sUrya.kAnti:_iva_ahani ||5|72|21||

pRthag.bhUta.gaNam dRSTvA

deha.AtIta:_bhavati_aja:

param prakAzam AyAti to perfect illumination he comes

sUrya.kAnti:_iva_ahani – like the daily beauty of the sun.

*vlm.21. Seeing the elemental particles quite unconnected with the soul, it becomes disembodied as a pure spirit, and then shines forth in full brightness, like the blazing sun at mid.day.

*sv. Recognising the body as an aggregate of the elements, it transcends body.consciousness and becomes enlightened.

जानात्य् अथ आत्मना आत्मानम् मान.मेय.आमय.उज्झितम् ।

jAnAti_atha_AtmanA_AtmAnam mAna.meya.Amaya.ujjhitam |

मुक्त.क्षीबतया इव अन्तः स्वाम् संविदम् अनुस्मरन् ॥५।७२।२२॥

mukta.kSIbatayA_iva_anta: svAm saMvidam anusmaran ||5|72|22||

jAnAti_atha_AtmanA_AtmAnam

mAna.meya.Amaya.ujjhitam

mukta.kSIbatayA_iva_anta:

svAm saMvidam anusmaran

*vlm.22. It then comes to itself by itself, as it were without any check or bounds set to it; and being then set free from the giddiness of the objective, it sees itself subjectively in its own consciousness; (as an immeasurable and boundless space).

*sv. Recognising the body as an aggregate of the elements, it transcends body.consciousness and becomes enlightened.

आत्मा एव स्पन्दते विश्वम् वस्तु.जातैर् इव उदितम् ।

AtmA_eva spandate vizvam vastu.jAtai:_iva_uditam |

तरङ्ग.कण.कल्लोलैर् अनन्त.अम्ब्व् अम्बुधाव् इव ॥५।७२।२३॥

taraGga.kaNa.kallolai:_ananta.ambu_ambudhAu_iva ||5|72|23||

AtmA_eva spandate vizvam self alone vibrates the universe

vastu.jAta.s.i: thru thing substantially born

iva_uditam as.if arisen

taraGga.kaNa.kallola.s.i: drops of billowing waves

ananta.ambu.ambudhau iva – an ocean of boundless water.

#spandate

#vizva

#vastu.jAta

#taraGga a wave

#kallola a rolling wave, a billow

*vwv.1263. Only the Self throbs as the universe, risen as it were with classes of objects, like boundless water (risen) with waves, sprays and billows in the ocean.

*vlm.23. It is the soul which agitates the world, rising of its own essence; as the agitation of the particles of water, raises the waves raging all over the wide extent of the sea. (The soul is the source and spring of the motion of all bodies).

*sv. Recognising the body as an aggregate of the elements, it transcends body.consciousness and becomes enlightened.

*jd. AtmA_eva spandate vizvam self alone vibrates the universe vastu.jAta.s.i: thru thing substantially born iva_uditam as.if arisen taraGga.kaNa.kallola.s.i: drops of billowing waves ananta.ambu.ambudhau iva – an ocean of boundless water.

एवम्.प्राय.महाबो`धा वीतरागा गत.एनसः ।

evam.prAya.mahAbodhA vItarAgA gata.enasa: |

जीवन्.मुक्ताश् चरन्ति इह महासत्त्व.पदम् गताः ॥५।७२।२४॥

jIvan.muktA:_caranti_iha mahAsattva.padam gatA: ||5|72|24||

evamprAya.mahAbodhA: of such a kind the greatly realized

vItarAgA detached from passion

gata.enasa: gone from faults

jIvan.muktA: caranti iha Living.Free they travel here

mahAsattva.padam gatA: to the Great.Reality.state they are gone

#satva

VLM,TPD: mahAsatva

KG: mahAsattva [no ABComm.}

*vlm.24. Thus the dispassionate and sinless men of great understanding, who have obtained their self.liberation in this life, move about as freely, as the waves in the great ocean of the all.comprehending soul.

*sv. Recognising the body as an aggregate of the elements, it transcends body.consciousness and becomes enlightened.

*jd. evamprAya.mahAbodhA: of such a kind the greatly realized vItarAgA detached from passion gata.enasa: gone from faults jIvan.muktA: caranti iha Living.Free they travel here mahAsattva.padam gatA: to the Great.Reality.state they are gone.

यथा चरन्ति विविधैर् मणि.रत्नैर् महा.ऊर्मयः ।

yathA caranti vividhai:_maNi.ratnai:_mahA.Urmaya: |

निरस्त.वासनाश् चित्त.व्यवहारैस् तथा उत्तमः ॥५।७२।२५॥

nirasta.vAsanA:_citta.vyavahArai:_tathA_uttama: ||5|72|25||

yathA.as/so/in.this.way caran.ti as they travel by/with the vividha.various.s.i: by/with the maNi.Wishing.Stone.ratna.jewel.s.i: with various wishing.stones

mahA.great.Urmi.wave.s.a: great waves nirasta.vAsanA.Vâsanâ.Trace\Conditioning: citta.conceptual.mind.vyavahAra.s.i: tathA.thus uttama.utmost:

caran

nirasta

vyavahAra

*vlm.25. As the waves move freely in the sea, and pour the gems and pearls which they bear over distant shores; so the best of men rove everywhere free of all desire, but enriching mankind with the treasure of their knowledge.

*sv. Recognising the body as an aggregate of the elements, it transcends body.consciousness and becomes enlightened.

न कूल.काष्ठैर् जलधिर् न रजोभिर् नभस्तलम् ।

na kUla.kASThai:_jala.dhi:_na rajobhi:_nabhas.talam |

न म्लायति निजैर् लोक.व्यवहारैर् इह आत्मवान् ॥५।७२।२६॥

na mlAyati nijai:_loka.vyavahArai:_iha_AtmavAn ||5|72|26||

na.no/t by/with the kUla.kASTha.wood.s.i: jala.water.dhi.meditative.thot:

na.no/t by/with the rajas.s.bhi:_nabhas.spacious.sky.tala.level.m

na.no/t mlAy<.ati by/with the nija.innate/native/inborn.s.i:

loka.world/place/locus.vyavahAra.s.i: iha.here Atma.self/Self\soul.vAn.like

kUla

rajas

mlAy<.

vyavahAra

*vlm.26. As the sea is not soiled by the floating woods it carries from the shore, nor the face of the sky by the flying dust of the earth; so men of great minds and souls, are not perverted by their conduct with the world. (Or, worldly conduct).

*sv. Recognising the body as an aggregate of the elements, it transcends body.consciousness and becomes enlightened.

गतैर् अभ्यागतैः स्वच्छैश् चपलैर् मालिनैर् जडैः ।

gatai:_abhyAgata.s.i: svacchai:_capalai:_mAlinai:_jaDa.s.i: |

न रागो न अम्बुधेर् द्वेषो भोगैश् च अधिगत.आत्मनः ॥५।७२।२७॥

na rAga:_na_ambudhe:_dveSa:_bhogai:_ca_adhigata.Atmana: ||5|72|27||

by/with the gata.having.gone.to.s.i: abhyAgata.s.i: svaccha.very.clear.s.i:

by/with the capala.s.i: mAlina.s.i: jaDa.s.i:

na.no/t rAga.love/pleasure: na.no/t ambudhi.e: dveSa.enmity:

by/with the bhoga.enjoyment/pleasure.s.i: ca.&/also/too adhigata.Atma.self/Self\soul.na:

abhyAgata

capala

mAlina

jaDa

ambudhi

adhigata

*vlm.27. Those that are masters of themselves, are not moved to love or hatred, in their behaviour with their comers or goers; or with those that are steady or fickle in their friendship, and with such as are vicious and ignorant.

*sv. Recognising the body as an aggregate of the elements, it transcends body.consciousness and becomes enlightened.

यद् मनो.मननम् किम्चित् समग्रम् जगति स्थितम् ।

yat_mana:mananam kimcit samagram jagati sthitam |

तच् चेत्य.उन्मुख.चित्तत्व.विलास.उल्लसनम् विदुः ॥५।७२।२८॥

tat_cetya.unmukha.cittatva.vilAsa.ullasanam vidu: ||5|72|28||

yat.which/what whatever is Mind's mentation manas.Mind.manana.m kiMcit.whatever samagra.m whin the jagat.world.i sthita.situate/set.m

tat.hit/that cetya.conceivable.unmukha.facing/looking.at/regarding.cittatva.vilAsa.ullasana.m

vidu: they.know.as

manana

samagra

cittatva

vilAsa

ullasana

*sv.28 Such an enlightened person is untainted by worldliness or ignorance even while acting in this world. He is neither attracted nor repelled by anything in the world.

*vlm.28. Because they know, that whatever passes in the mind relating to worldly matters; are all its vagaries and reveries of thought, which are but airy nothing.

yanmanomananam kiMcitsamagram jagati sthitam |

taccetyonmukhacittattvavilAsollasanam vidu: ||5|72| 28

*vA (wise ones) know as the whole world exists as some

manifestation of mind’s idea; so also without objects to know, it is

the reality of Cit.

AS: I see the meaning a bit differently.

Whatever activity occurs in the mind (manomananam) in this world; they (the knowledgeable) know it to be just a casual movement (vilAsa.ullasanam) of the cit while turning towards the perceivable (cetya)

यद् अहम् यच् च भूत.आदि काल.त्रितय.भावि यत् ।

yat_aham yat_ca bhUta.Adi kAla.tritaya.bhAvi yat |

दृश्य.दर्शन.सम्बन्ध=विस्तारैस् तद् विजृम्भते ॥५।७२।२९॥

dRzya.darzana.sambandha=vistArai:_tat_vijRmbhate ||5|72|29||

yat_aham yat_ca bhUta.Adi what is I and what are other beings

kAla.tritaya.bhAvi yat what is in the threefold state of time

by/with dRzya.percept/seen..darzana.presence/sight.sambandha.connexion/relationship=vistAra.expansion.i: tat vijRmbhate that expands

*sv.29 He knows "What is known as 'I' and what is known as 'the world' in the three periods of time are but the expansion of the conjunction between pure experiencing and the experience itself."

*vlm.29. The knowledge of one's self and of other things, belonging to the past, present and future times; and the relation of the visibles with the sense of vision, are all the workings of the mind.

यद् दृश्यम् तद् असत् सद् वा दृष्टिम् एकाम् उपाश्रितम् ।

yat_dRzyam tat_asat sat_vA dRSTim ekAm upAzritam |

अन्यत्त्व.लेपकम् तस्माद्.द् हर्ष.शोक.दृशौ कुतः ॥५।७२।३०॥

anyattva.lepakam tasmAt_harSa.zoka.dRzau kuta: ||5|72|30||

yat_dRzyam what is a Percept tat_asat sat_vA that is unreal or real dRSTim ekAm on one POV upAzritam having relied anyattva.lepakam otherness.imprinted tasmAt then harSa.zoka.dRzau kuta: where are the sights of joy and grief

*vlm.30. The visibles depending upon sight only, may be false from the fallacy or deception of our vision; and our vision of them likening an apparition in darkness, it is in vain that we are glad or sorry at their sight or disappearance.

*sv.30.32 Whether the object of experiencing be real or unreal, it is entirely dependent upon the experiencing: how then do joy and sorrow arise? The false is false, the truth is the truth; a mixture of these two is of course false! Be not deluded. Abandon false perception and behold the truth; you will never again be deluded.

##lip > #lepa #lepaka #alepaka / #alepika something that is a. not lepi. from #lepa greasy. Not so beautiful an image in English. saMsAra is like the fingerprints on your Device. sva.durbhAva.uparacitAm deha: saMsAra.saMsthitim | gRhNAtu atha tyajatu vA api aham hi cid alepikA ||5|72| y5053.004

असत्यम् एव असत्यम् हि सत्यम् सत्यम् सदेव हि ।

asatya.m eva_asatya.m hi satya.m satya.m sadeva hi |

सत्य.असत्यम् असद् विद्धि तद् अर्थम् किम् नु मुह्यसि ॥५।७२।३१॥

satya.asatya.m asat_viddhi tat_artham kim nu muhyasi ||5|72|31||

what is unreal is quite unreal

what's really real only is So

the really unreal know as not.So

in that sense, who is liberated

asatya.unreal/untrue.m eva.very/only asatya.unreal/untrue.m hi.for/since satyam.real.thing/really.m satyam.real.thing/really.m sadeva hi.for/since | satyam.real.thing/really.asatya.m asat.unreal viddhi tat.hit/that artha.purpose/meaning/thing.m kim.??/what/why nu.now muhy<.asi

sadeva

viddhi

muhy<.asi

*vlm.31. What is unreal is always unreal, (and can never be a reality); and what is real is ever the same, (and can never be an unreality); but that which is real and unreal at the same or different times, must be a false appearance, and not deserving our rejoicing or sorrowing at their presence or absence.

असंयग्.दर्शनम् त्यक्त्वा संयक्.पश्य सुलोचन ।

a.saMyak.darzanam tyaktvA saMyak.pazya sulocana |

न क्वचिन् मुह्यति प्रौढः संयग्.दर्शनवान् इह ॥५।७२।३२॥

na kvacit_muhyati prauDha: saMyak.darzanavAn iha ||5|72|32||

a.saMyag.darzanam tyaktvA

saMyak.pazya sulocana

na kvacin_muhyati prauDha:

saMyag.darzanavAn_iha

*vlm.32. Refrain from a partial (i.e. superficial or onesided) view of things, and employ yourself to the full (or comprehensive) knowledge of objects; and know that the learned man of vast knowledge, never falls into the erroneous conceptions of things.

दृश्य.दर्शन.सम्बन्ध=विस्तारैस् तद् विजृम्भते ।

dRzya.darzana.sambandha=vistArai:_tat_vijRmbhate |

दृश्य.दर्शन.सम्बन्धे यत् सुखम् पारम.आत्मिकम् ॥५।७२।३३॥

dRzya.darzana.sambandhe yat sukham pArama.Atmikam ||5|72|33||

dRzya.darzana.sambandha=vistAra.s.i:

tat that.one

vijRmbhate

dRzya.darzana.sambandhe

yat – which one

sukham pArama.Atmikam x

*sv.33 All that is, is but the expansion of the relationship between pure experiencing and its experience. That experience is truly the delight of self.bliss. It is pure experiencing itself. Hence it is known as Brahman the absolute.

*vlm.33. I have fully expounded the relation of the visibles and their vision, and shown the spiritual pleasure which is derivable from the contemplation, of the abstract relation subsisting between them.

अनुभूति.मयम् तस्मात् सारम् ब्रह्मेति कथ्यते ।

anubhUti.mayam tasmAt sAram brahma_iti kathyate |

दृश्य.दर्शन.सम्बन्धे सुख.संवित्.अनुत्तमा ॥५।७२।३४॥

dRzya.darzana.sambandhe sukha.saMvit.anuttamA ||5|72|34||

anubhUti.mayam tasmAt

a mode of experience from That

sAram brahmeti kathyate

is said.to.be the brahman.Immensity becoming essence

dRzya.darzana.sambandha

sukha.saMvid.anuttamA

*sv.34 That delight which arises in the contact of this pure experiencing with experience is the highest: to the ignorant, it is worldliness, and to the wise it is liberation.

*vlm.34. The abstract meditation of things is said to be a divine attribute, (or Platonism of the mind); and our consciousness of the relations of vision and visibles, afford the highest delight to the soul.

ददात्य् अज्ञाय संसारम् ज्ञाय मोक्षम् सदा.उदयम् ।

dadAti_ajJAya saMsAram jJAya mokSam sadA.udayam |

दृश्य.दर्शन.सम्बन्ध.सुखम् आत्म.वपुर् विदुः ॥५।७२।३५॥

dRzya.darzana.sambandha.sukham Atma.vapu:_vidu: ||5|72|35||

dadAti_ajJAya saMsAram

jJAya mokSam sadA_udayam

dRzya.darzana.sambandha=sukham

Atma.vapu:_vidu:

*sv.35 This pure experiencing is itself the infinite self: when it is bent towards objects, it is bondage, but when it is free, it is liberation.

*vlm.35. The consideration of the relation of the visibles and vision, affords the physical delight of knowing the material world to the ignorant; and it gives also the spiritual joy of liberation to the wise, (by their contemplation of the vanity of all worldly things).

तद् दृश्य.वलितम् बन्धस् तन् मुक्तम् मुक्तिर् उच्यते ।

tat_dRzya.valitam bandha:_tat_muktam mukti:_ucyate |

दृश्य.दर्शन.सम्बन्ध=सुख.संविद्.अनामया ॥५।७२।३६॥

dRzya.darzana.sambandha=sukha.saMvit.anAmayA ||5|72|36||

tat_dRzya.valitam bandha:

tan_muktam mukti:_ucyate

dRzya.darzana.sambandha=sukha.saMvid.anAmayA

*sv.36 When such experiencing is free from decay or curiosity, it is liberation.

*vlm.36. Hence the attachment of our mind to the visibles, is called its bondage; and its detachment from them, is said to be its freedom; the former is pleasant to the sensuous body, and the latter is delightsome to the conscious soul.

##*mukti – tat_dRzya.valitam bandha:_tat_muktam mukti:_ucyate | dRzya.darzana.sambandha=sukha.saMvid.anAmayA ||5|72|36||

क्षय.अतिशय.मुक्ता चेत् तत्.मुक्तिः सा उच्यते बुधैः ।

kSaya.atizaya.muktA cet tat.mukti: sA_ucyate budha.s.i: |

दृश्य.दर्शन.सम्बन्धे या अनुभूतिः स्व.गोचरा ॥५।७२।३७॥

dRzya.darzana.sambandhe yA_anubhUti: sva.gocarA ||5|72|37||

kSaya.atizaya.muktA cet_tan.mukti: sA_ucyate budha.s.i:

dRzya.darzana.sambandhe yA_anubhUti: sva.gocarA x

*vlm.37. The mind having the notions of the relations of things before it, and freed from the thoughts of its loss and gain in this world, is said to enjoy its freedom.

*sv.37.38 When such experiencing is freed from even this contact (the subject~object relationship), then the world.appearance ceases entirely.

दृश्य.दर्शन.निर्मुक्ता ताम् आलम्ब्य भव.अभवः ।

dRzya.darzana.nirmuktA tAm Alambya bhava.abhava: |

सौषुप्ती दृष्टिर् एषा हि यात्य् एवम् सम्प्रकाशते ॥५।७२।३८॥

sauSuptI dRSTir eSA hi yAty evam samprakAzate ||5|72|38||

dRzya.darzana.nirmuktA tAm Alambya bhava.abhava:

sauSuptI dRSTi:_eSA hi yAti_evam samprakAzate x

*vlm.38. Abstaining from the sight of the visibles, constitutes the hypnotic vision of the soul, which is enlarged and illumined by its inward vision within itself.

एवम् च याति तुर्यत्वम् एवम् मुक्तिर् इति स्मृता ।

evam ca yAti turyatvam evam mukti:_iti smRtA |

दृश्य.दर्शन.मुक्तायाम् युक्तायाम् परया धिया ॥५।७२।३९॥

dRzya.darzana.muktAyAm yuktAyAm parayA dhiyA ||5|72|39||

evam ca yAti turyatvam

evam mukti:_iti smRtA

dRzya.darzana.muktAyAm yuktAyAm

parayA dhiyA

*vlm.39. Release from the bondage of the visibles, and restraining the mind to its inward workings, constitute its turya or fourth stage of perfection, which is also termed its liberation.

*sv.39.41 Then arises the turîya consciousness or 'deep sleep in wakefulness'.

दृश्य.दर्शन.सम्बन्ध.संविद् अस्याम् तु राघव ।

dRzya.darzana.sambandha.saMvit_asyAm tu rAghava |

न आत्मा स्थूलो न च एव अणुर् न प्रत्यक्षो न चेतरः ॥५।७२।४०॥

na_AtmA sthUla:_na ca_eva_aNu:_na pratyakSa:_na cetara: ||5|72|40||

dRzya.darzana.sambandha.saMvit asyAm tu, Raaghava,

na_AtmA sthUla: self is not gross

na caiva_aNur nor an aNu.Atom

na pratyakSa:

na cetara:

*jd. compare etc., &c., Latin et cætera = "and so on".

*vlm.40. The knowledge of the relations of the visibles in the conscious soul, neither makes it stout or lean, nor more manifest nor obscure in its nature.

*sv.39.41 Then arises the turîya consciousness or 'deep sleep in wakefulness'.

न चेतनो न च जडो न चैव आसन् न सन्मयः ।

na cetana:_na ca jaDa:_na caiva_Asan na sanmaya: |

न अहम् न अन्यो न चैव एको न अनेको न अप्य् अनेकवान् ॥५।७२।४१॥

na_aham na_anya:_na ca_eva_eka:_na_aneka:_na_api_anekavAn ||5|72|41||

not sentient nor inert

neither unreal nor a real formation

not I

not another

neither one nor not~one

not even like not~one

na cetana:_na ca jaDa:_na ca_eva_Asanna sanmaya: |

na_aham na_anya:_na ca_eva_eka:_na_an.eka:_na_api_anekavAn

*vwv.1148/41. (The Absolute Realiity) is neither sentient nor inert, neither being nor just non.being, neither I nor another, neither one nor many nor even possessed of many.

*vlm.41. It is neither intelligent nor inert, nor a being nor not being; it is neither the ego nor nonego, nor an unit nor many in one.

*sv.39.41 Then arises the turîya consciousness or 'deep sleep in wakefulness'.

##sad #Asad *Asanna. .p.p.. Drawn near, approached, near (in time, place or number) • impending, imminent • Adjacent, adjoining. • Obtained, got • The setting sun. .Comp. *AsannakAla: the hour of death. • *Asannam nearness, vicinity, proximity • end, death y3.019.016

न अभ्याश.स्थो न दूर.स्थो न एव अस्ति न च न अस्ति च ।

na_abhyAza.stha:_na dUra.stha:_na.eva_asti na ca na.asti ca |

न प्राप्यो नाति च अ.प्राप्यो न वा सर्वो न सर्व.गः ॥५।७२।४२॥

na prApya:_nAti ca_a.prApya:_na vA sarva:_na sarva.ga: ||5|72|42||

na_abhyAza.stha: not nearby na dUra.stha: not remote naiva_asti not even existing na ca na_asti nor non.existing ca.also/and na prApya: not to be got

nAti ca_a.prApya: nor too ungettable na vA sarva: nor is it everything na sarva.ga: not everywhere

*sv.42 The self is neither this nor that; it transcends whatever is the object of experiencing here.

*vlm.42. It is not near nor even far from us, nor is it an entity nor non.entity either; it is neither within nor without our reach; it is in all yet not the all and nothing at all.

*vw.v1149.50/42.43a. It is neither near nor far away, neither existent nor non.existent, neither obtainable nor non~obtainable, neither whole nor all.pervading, neither a substance nor non.substance and neither the five elements nor composed of the five elements.

##az #abhyaz #abhyAza .m.. obtaining; result, consequence • vicinity, nearness •• .adj.. near, proximate. • #abhyAzam, abhyAze .adv.. near, close by (tasya, tasmAt). — #AbhyAzika — adj. being near to each other, neighbouring mbh. (less correctly in this sense written <AbhyAsika>). — #abhyazana n. reaching to, gaining

न पदार्थो न अपदार्थो न पञ्चात्मा न पञ्च च ।

na padArtha:_na_apadArtha:_na paJcAtmA na paJca ca |

यद् इदम् दृश्यताम् प्राप्तम् मनःषष्ठ.इन्द्रिय.आस्पदम् ॥५।७२।४३॥

yat_idam dRzyatAm prAptam mana:SaSTha.indriya.Aspadam ||5|72|43||

na.no/t padArtha.thing\word.meaning: na.no/t a.non.padArtha.thing\word.meaning:

na.no/t paJcAtmA na paJca ca not the five elements separately or together

yat.which/what idam.this.here dRzyatA.m prApta.m manas.Mind.SaSTha.indriya.Aspada.place/abode.m

dRzyatA

prApta

SaSTha

indriya

*vlm.43. It is none of the categories nor no category, nor is it the quintuple elements nor composed of any one of them; it is not the well known mind, which is reckoned as the sixth organ of sense.

*sv.43.47 In the unlimited and unconditioned vision of the knower of truth, all this is but the one self, the infinite consciousness, and there is nothing which can be regarded as the not.self. The substantiality of all substances is none other than the self or the infinite consciousness.

see above ... na padArtho nApadartha:_na paJcAtmA na paJca ca | ...

तद्.अतीतम् पदम् यत् स्यात् तन् न किंचिद् इव इह तत् ।

tad.atItam padam yat_syAt_tat_na kiMcit_iva_iha tat |

यथाभूतम् इदम् संयग्.ज्ञस्य सम्पश्यतो जगत् ॥५।७२।४४॥

yathAbhUtam idam saMyak.jJasya sampazyata:_jagat ||5|72|44||

tat.hit/that atIta.m pada.effective.state/condition.m yat.which/what syAt.would.be tat.hit/that na.no/t kiMcit.whatever iva.like/as.if iha.here tat.hit/that yathAbhUta.m idam.this.here of/for the saMyak.jJa.sya sampazyatas jagat.world

*atIta

*yathAbhUta

*saMyak

*jJa

*sampazyatas

*vlm.44. That which is beyond all things, is nothing at all of this world; but it is something as it is known and seen in the hearts of the wise.

सर्वम् आत्म.मयम् विश्वम् न अस्त्य् अन्.आत्म.मयम् क्वचित् ।

sarvam Atma.mayam vizvam na_asti_an.Atma.mayam kvacit |

काठिण्य.द्रवण.स्पन्द.ख.अवकाशा.अवलोकनैः ॥५।७२।४५॥

kAThiNya.dravaNa.spanda.kha.avakAzA.avalokana.s.i: ||5|72|45||

sarvam Atma.maya.m vizva.m na asti an.Atma.maya.m kvacit | kAThiNya.dravaNa.spanda.kha.avakAzA.avalokana.s.i:

#avakAzA

*vwv.911/5.73/5.73.24,5.72.45. When there is the eightfold city (consisting of the five subtle elements, the mind, the intellect and the ego), the individual soul becomes manifest therein; not in a stone. The entire universe consists of the Self. There is nothing which does not consist of the Self anywhere.

*vlm.45. All the world is full of the soul, and there is nothing which is without and beyond it. It is in all that is solid or soft or liquid, and in all motions which proceed from it.

आत्मा एव सर्वम् सर्वेषु भू.वार्य्.अनिल.ख.अग्निषु ।

AtmA_eva sarvam sarveSu bhU.vAri.anila.kha.agniSu |

सत्ता एव अस्ति न वस्तूनाम् या या राम चिता विना ।

sattA_eva_asti na vastUnAm yA yA rAma citA vinA |

व्यतिरिक्तम् ततो ऽस्मि इति विद्धि प्रोन्मत्त.जल्पितम् ॥५।७२।४६॥

vyatiriktam tata:_asmi_iti viddhi pronmatta.jalpitam ||5|72|46||

Atma.self/Self\soul eva.very/only sarva.all/every.m whin all those sarva.iSu bhU.the solid ground of Becoming/earth.vAri.anila.kha.(personal)sky.agni.fire/Fire.s.Su

satta.beingness eva.very/only asti.is/exists na.no/t of/for thz vastu.s.unAm yAa yAa rAma cit.A vinA

vyatirikta.m tatas asmi iti viddhi pronmatta.jalpita.m

vAri

anila

kha.(personal)sky.agni.s.Su

vastu

.s.unAm yAa yAa rAma cit.A vinA

vyatirikta.m tatas asmi iti viddhi pronmatta.jalpita.m

*vlm.46. The soul is all in all things, which are composed of the five elements of earth, water, air, fire and vacuum; and there is nothing, O Ráma! that has its existence without the essence of the soul.

एको जगन्ति सकलानि समस्त.काल=

eka:_jaganti sakalAni samasta.kAla.

कल्प.क्रम.अन्तरगतानि गतागतानि ।

kalpa.krama.antaragatAni gatAgatAni |

आत्मैव नेतर.कलाकलना अस्ति काचिद्=

Atmaiva netara.kalAkalanA_asti kAcid~

इत्थम् मतिर् भव तया अतिगतो महात्मन् ॥५।७२।४७॥

ittham mati:_bhava tayA_atigata:_mahAtman ||5|72|47||

eka.one/single: jagan.ti sakala.total/whole.ani samasta.total.kAla.time/Time.kalpa.Doomsday.Age.krama.order/process.antara.gata.having.gone.to.ani gata.having.gone.to.Agata.having.come.to.ani

Atma.self/Self\soul eva.very/only na.no/t itara.kala.a.kalanAa asti kAcit

ittham.mati: bhava tayA atigata: mahAtma.n

jagan.ti

antara

itara.kala.a.kalanAa asti kAcit

ittham.mati: bhava tayA atigata: mahAtma.n

*vlm.47. This single soul is diffused in all the worlds and throughout all the parts of space and time, there is no fragment of anything without the soul; therefore keep thy mind fixed in the universal soul, if thou wilt have a great soul in thee.

eka.one/single / jaganti.worlds / sakalAni.all.those / samasta.total / kAla.time / kalpa.Age/Doomsday / krama.order/process / antara.within/internal / gata.those.having.gone.to.Ani / gata.having.gone.to.Agata.having.come.to.Ani / AtmA.self / eva.very/only/indeed / na.no / itara.other / kalAkalanA.xx / asti.is/exists / kAcit.anything .f.. / ittham.thus/this.way mati : / bhava.be / tayA.xx / atigata.xx / mahAtman.xx

oॐm

next Canto

fm5073

DN5072 SELF & SOME NOTS

सर्ग ५.७२

sarga 5.72

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

देहे जाते न जातो ऽसि देहे नष्टे न नश्यसि ।

dehe jAte na jAta:_asi dehe naSTe na nazyasi |

त्वम् आत्मन्य् अ.कलाङ्क.आत्मा देहस् तव न कश्चन ॥५।७२।१॥

tvam Atmani_a.kalAGka.AtmA deha:_tava na ka:cana ||5|72|1||

यः कुण्ड.बदर=न्यायो या घट.आकाश.संस्थितिः ।

ya: kuNDa.badara=nyAya:_yA ghaTa.AkAza.saMsthiti: |

तत्र एकस्मिन् क्षते क्षीणे द्वे इति व्यर्थ.कल्पना ॥५।७२।२॥

tatra ekasmin kSate kSINe dve iti vyartha.kalpanA ||5|72|2||

विनाशिनि विनष्टे ऽस्मिन् देहे स्वाम् स्थितिम् आगते ।

vinAzini vinaSTe_asmin dehe svAm sthitim Agate |

"विनश्यामि" इति यः खेदी तम् धिग्.अस्त्व् अन्ध.चेतसाम् ॥५।७२।३॥

"vinazyAmi"_iti ya: khedI tam dhik.astu_andha.cetasAm ||5|72|3||

यादृशो रश्मि.रथयोः स्नेह.उद्वेग.विवर्जितः ।

yAdRza:_razmi.rathayo: sneha.udvega.vivarjita: |

सम्बन्धस् तादृशो देह.चित्त.इन्द्रिय=मुखैश् चितेः ॥५।७२।४॥

sambandha:_tAdRza:_deha.citta.indriya=mukhai:_cite: ||5|72|4||

गत.इतर.इतर.आपेक्षः सरःपङ्काम् अलाम्भसाम् ।

gata.itara.itara.ApekSa: sara:paGkAm alAmbhasAm |

यथा राघव सम्बन्धस् तथा देह.इन्द्रिय.आत्मनाम् ॥५।७२।५॥

yathA rAghava sambandha:_tathA deha.indriya.AtmanAm ||5|72|5||

यादृशो ऽध्वा गत.अध्वानाम् निरास्था.परिदेवनः ।

yAdRza:_adhvA gata.adhvAnAm nirAsthA.paridevana: |

संयोगो विप्रयोगश् च तादृशो देह.देहिनोः ॥५।७२।६॥

saMyoga:_viprayoga:_ca tAdRza:_deha.dehino: ||5|72|6||

यथा कल्पित.वेताल.विकार.भय.भीतयः ।

yathA kalpita.vetAla.vikAra.bhaya.bhItaya: |

मिथ्या एव कल्पिता एते तथा स्नेह.सुख.आदयः ॥५।७२।७॥

mithyA_eva kalpitA* ete tathA sneha.sukha.Adaya: ||5|72|7||

भूत.पञ्चक.सम्पिण्डाद् रचिता जनताः पृथक् ।

bhUta.paJcaka.sampiNDAt_racitA* janatA: pRthak |

एकस्माद् एव विटपाद् विचित्रा इव पुत्रिकाः ॥५।७२।८॥

ekasmAt_eva viTapAt_vicitrA* iva putrikA: ||5|72|8||

काष्ठ.इतरत्.काष्ठ.भारे किम्चिद् अन्यन् न दृश्यते ।

kASTha.itarat.kASTha.bhAre kimcit_anyat_na dRzyate |

भूत.पिण्ड.इतरद्.देहे किम्चिद् अन्यन् न दृश्यते ॥५।७२।९॥

bhUta.piNDa.itarat.dehe kimcit_anyat_na dRzyate ||5|72|9||

भूत.पञ्चक.विक्षोभ.नाश.उत्पादेषु हे जनाः ।

bhUta.paJcaka.vikSobha.nAza.utpAdeSu he janA: |

हर्षामर्ष.विष.आदानाम् किम् भवन्तो_वशम् गताः ॥५।७२।१०॥

harSAmarSa.viSa.AdAnAm kim bhavanta: vazam gatA: ||5|72|10||

को नाम अतिशयः पुम्साम् स्त्री.नाम्न्य् अपर.नाम्नि च ।

ka:_nAma_atizaya: puMsAm strI.nAMni_apara.nAMni ca |

पेलवे भूत.संघाते प्रोद्भूत.जन.पातवत् ॥५।७२।११॥

pelave bhUta.saMghAte prodbhUta.jana.pAtavat ||5|72|11||

संनिवेश.अम्श.वैचित्र्यम् अज्ञानाम् एव तुष्टये ।

saMniveza.amza.vaicitryam a.jJAnAm eva tuSTaye |

तज्.ज्ञानाम् तु यथाभूत.भूत.पञ्चक.दर्शनम् ॥५।७२।१२॥

tat.jJAnAm tu yathA.bhUta=bhUta.paJcaka.darzanam ||5|72|12||

मिथः शिला.पुत्रकयोर् यथा एक.उपल.पुत्रयोः ।

mitha: zilA.putrakayo:_yathA_eka.upala.putrayo: |

श्लिष्टयोर् अपि नो रागस् तथा चित्त.शरीरयोः ॥५।७२।१३॥

zliSTayo:_api no* rAga:_tathA citta.zarIrayo: ||5|72|13||

मृत्.पुंसाम् यादृशो ऽन्योन्यम् आशयः संगमे भवेत् ।

mRt.puMsAm yAdRza:_anyonyam Azaya: saMgame bhavet |

बुद्धि.इन्द्रिय.आत्म.मनसाम् संगमे तादृशो ऽस्तु ते ॥५।७२।१४॥

buddhi.indriya.Atma.manasAm saMgame tAdRza:_astu te ||5|72|14||

न अन्योन्य.स्नेह.सम्बन्ध.भाजनम् शैल.पुत्रकाः ।

na_anyonya.sneha.sambandha.bhAjanam zaila.putrakA: |

देह.इन्द्रिय.आत्म.प्राणाश् च कस्य अत्र परिदेवना ॥५।७२।१५॥

deha.indriya.Atma.prANA:_ca kasya_atra paridevanA ||5|72|15||

इतश् चेतश् च जातानि यथा संश्लेषयन्त्य् अलम् ।

ita:_ceta:_ca jAtAni yathA saMzleSayanti_alam |

तरङ्गास् तृणजालानि तथा भूतानि देहदृक् ॥५।७२।१६॥

taraGgA:_tRNa.jAlAni tathA bhUtAni deha.dRk ||5|72|16||

संयुज्यन्ते वियुज्यन्ते तृणान्य् अब्धि.जले यथा ।

saMyujyante viyujyante tRNAni_abdhi.jale yathA |

मुक्त.अन्तःकलनम् देहे भूतान्य् आत्मनि वै तथा ॥५।७२।१७॥

mukta.anta:kalanam dehe bhUtAni_Atmani vai tathA ||5|72|17||

आत्मा चित्ततया देह.भूतान्य् आश्लेषयन् स्थितः ।

AtmA cittatayA deha.bhUtAni_AzleSayan_sthita: |

तृणान्य् आवृत्त.वृत्तान्त.कलना.उत्सिक्तम् अब्धिवत् ॥५।७२।१८॥

tRNAni_AvRtta.vRttAnta.kalanA.utsiktam abdhivat ||5|72|18||

प्रबोधाच् चेत्यताम् त्यक्त्वा व्रजत्य् आत्मा आत्मताम् स्वयम् ।

prabodhAt_cetyatAm tyaktvA vrajati_AtmA_AtmatAm svayam |

स्वस्पन्द.वशतो वारि त्यक्त्वा अच्छत्वम् इव अच्छताम् ॥५।७२।१९॥

sva.spanda.vazata:_vAri tyaktvA_acchatvam iva_acchatAm ||5|72|19||

ततो विश्लिष्ट.भूत.ओघो देहम् सम्प्रति पश्यति ।

tata:_vizliSTa.bhUta.ogha:_deham samprati pazyati |

वायु.स्कन्ध.गतो जन्तुर् वसुधा.मण्डलम् यथा ॥५।७२।२०॥

vAyu.skandha.gata:_jantu:_vasudhA.maNDalam yathA ||5|72|20||

पृथग्.भूत.गणम् दृष्ट्वा देह.आतीतो भवत्य् अजः ।

pRthak.bhUta.gaNam dRSTvA deha.AtIta:_bhavati_aja: |

परम् प्रकाशम् आयाति सूर्य.कान्तिर् इव अहनि ॥५।७२।२१॥

param prakAzam AyAti sUrya.kAnti:_iva_ahani ||5|72|21||

जानात्य् अथ आत्मना आत्मानम् मान.मेय.आमय.उज्झितम् ।

jAnAti_atha_AtmanA_AtmAnam mAna.meya.Amaya.ujjhitam |

मुक्त.क्षीबतया इव अन्तः स्वाम् संविदम् अनुस्मरन् ॥५।७२।२२॥

mukta.kSIbatayA_iva_anta: svAm saMvidam anusmaran ||5|72|22||

आत्मा एव स्पन्दते विश्वम् वस्तु.जातैर् इव उदितम् ।

AtmA_eva spandate vizvam vastu.jAtai:_iva_uditam |

तरङ्ग.कण.कल्लोलैर् अनन्त.अम्ब्व् अम्बुधाव् इव ॥५।७२।२३॥

taraGga.kaNa.kallolai:_ananta.ambu_ambudhAu_iva ||5|72|23||

एवम्.प्राय.महाबो`धा वीतरागा गत.एनसः ।

evam.prAya.mahAbodhA vItarAgA gata.enasa: |

जीवन्.मुक्ताश् चरन्ति इह महासत्त्व.पदम् गताः ॥५।७२।२४॥

jIvan.muktA:_caranti_iha mahAsattva.padam gatA: ||5|72|24||

यथा चरन्ति विविधैर् मणि.रत्नैर् महा.ऊर्मयः ।

yathA caranti vividhai:_maNi.ratnai:_mahA.Urmaya: |

निरस्त.वासनाश् चित्त.व्यवहारैस् तथा उत्तमः ॥५।७२।२५॥

nirasta.vAsanA:_citta.vyavahArai:_tathA_uttama: ||5|72|25||

न कूल.काष्ठैर् जलधिर् न रजोभिर् नभस्तलम् ।

na kUla.kASThai:_jala.dhi:_na rajobhi:_nabhas.talam |

न म्लायति निजैर् लोक.व्यवहारैर् इह आत्मवान् ॥५।७२।२६॥

na mlAyati nijai:_loka.vyavahArai:_iha_AtmavAn ||5|72|26||

गतैर् अभ्यागतैः स्वच्छैश् चपलैर् मालिनैर् जडैः ।

gatai:_abhyAgatai: svacchai:_capalai:_mAlinai:_jaDai: |

न रागो न अम्बुधेर् द्वेषो भोगैश् च अधिगत.आत्मनः ॥५।७२।२७॥

na rAga:_na_ambudhe:_dveSa:_bhogai:_ca_adhigata.Atmana: ||5|72|27||

यद् मनो.मननम् किम्चित् समग्रम् जगति स्थितम् ।

yat_mana:mananam kimcit samagram jagati sthitam |

तच् चेत्य.उन्मुख.चित्तत्व.विलास.उल्लसनम् विदुः ॥५।७२।२८॥

tat_cetya.unmukha.cittatva.vilAsa.ullasanam vidu: ||5|72|28||

यद् अहम् यच् च भूत.आदि काल.त्रितय.भावि यत् ।

yat_aham yat_ca bhUta.Adi kAla.tritaya.bhAvi yat |

दृश्य.दर्शन.सम्बन्ध=विस्तारैस् तद् विजृम्भते ॥५।७२।२९॥

dRzya.darzana.sambandha=vistArai:_tat_vijRmbhate ||5|72|29||

यद् दृश्यम् तद् असत् सद् वा दृष्टिम् एकाम् उपाश्रितम् ।

yat_dRzyam tat_asat sat_vA dRSTim ekAm upAzritam |

अन्यत्त्व.लेपकम् तस्माद्.द् हर्ष.शोक.दृशौ कुतः ॥५।७२।३०॥

anyattva.lepakam tasmAt_harSa.zoka.dRzau kuta: ||5|72|30||

असत्यम् एव असत्यम् हि सत्यम् सत्यम् सदेव हि ।

asatyam eva_asatyam hi satyam satyam sadeva hi |

सत्य.असत्यम् असद् विद्धि तद् अर्थम् किम् नु मुह्यसि ॥५।७२।३१॥

satya.asatyam asat_viddhi tat_artham kim nu muhyasi ||5|72|31||

असंयग्.दर्शनम् त्यक्त्वा संयक्.पश्य सुलोचन ।

a.saMyak.darzanam tyaktvA saMyak.pazya sulocana |

न क्वचिन् मुह्यति प्रौढः संयग्.दर्शनवान् इह ॥५।७२।३२॥

na kvacit_muhyati prauDha: saMyak.darzanavAn iha ||5|72|32||

दृश्य.दर्शन.सम्बन्ध=विस्तारैस् तद् विजृम्भते ।

dRzya.darzana.sambandha=vistArai:_tat_vijRmbhate |

दृश्य.दर्शन.सम्बन्धे यत् सुखम् पारम.आत्मिकम् ॥५।७२।३३॥

dRzya.darzana.sambandhe yat sukham pArama.Atmikam ||5|72|33||

अनुभूति.मयम् तस्मात् सारम् ब्रह्मेति कथ्यते ।

anubhUti.mayam tasmAt sAram brahma_iti kathyate |

दृश्य.दर्शन.सम्बन्धे सुख.संवित्.अनुत्तमा ॥५।७२।३४॥

dRzya.darzana.sambandhe sukha.saMvit.anuttamA ||5|72|34||

ददात्य् अज्ञाय संसारम् ज्ञाय मोक्षम् सदा.उदयम् ।

dadAti_ajJAya saMsAram jJAya mokSam sadA.udayam |

दृश्य.दर्शन.सम्बन्ध.सुखम् आत्म.वपुर् विदुः ॥५।७२।३५॥

dRzya.darzana.sambandha.sukham Atma.vapu:_vidu: ||5|72|35||

तद् दृश्य.वलितम् बन्धस् तन् मुक्तम् मुक्तिर् उच्यते ।

tat_dRzya.valitam bandha:_tat_muktam mukti:_ucyate |

दृश्य.दर्शन.सम्बन्ध=सुख.संविद्.अनामया ॥५।७२।३६॥

dRzya.darzana.sambandha=sukha.saMvit.anAmayA ||5|72|36||

क्षय.अतिशय.मुक्ता चेत् तत्.मुक्तिः सा उच्यते बुधैः ।

kSaya.atizaya.muktA cet tat.mukti: sA_ucyate budhai: |

दृश्य.दर्शन.सम्बन्धे या अनुभूतिः स्व.गोचरा ॥५।७२।३७॥

dRzya.darzana.sambandhe yA_anubhUti: sva.gocarA ||5|72|37||

दृश्य.दर्शन.निर्मुक्ता ताम् आलम्ब्य भव.अभवः ।

dRzya.darzana.nirmuktA tAm Alambya bhava.abhava: |

सौषुप्ती दृष्टिर् एषा हि यात्य् एवम् सम्प्रकाशते ॥५।७२।३८॥

sauSuptI dRSTir eSA hi yAty evam samprakAzate ||5|72|38||

एवम् च याति तुर्यत्वम् एवम् मुक्तिर् इति स्मृता ।

evam ca yAti turyatvam evam mukti:_iti smRtA |

दृश्य.दर्शन.मुक्तायाम् युक्तायाम् परया धिया ॥५।७२।३९॥

dRzya.darzana.muktAyAm yuktAyAm parayA dhiyA ||5|72|39||

दृश्य.दर्शन.सम्बन्ध.संविद् अस्याम् तु राघव ।

dRzya.darzana.sambandha.saMvit_asyAm tu rAghava |

न आत्मा स्थूलो न च एव अणुर् न प्रत्यक्षो न चेतरः ॥५।७२।४०॥

na_AtmA sthUla:_na ca_eva_aNu:_na pratyakSa:_na cetara: ||5|72|40||

न चेतनो न च जडो न चैव आसन् न सन्मयः ।

na cetana:_na ca jaDa:_na caiva_Asan na sanmaya: |

न अहम् न अन्यो न चैव एको न अनेको न अप्य् अनेकवान् ॥५।७२।४१॥

na_aham na_anya:_na ca_eva_eka:_na_aneka:_na_api_anekavAn ||5|72|41||

न अभ्याश.स्थो न दूर.स्थो न एव अस्ति न च न अस्ति च ।

na_abhyAza.stha:_na dUra.stha:_na.eva_asti na ca na.asti ca |

न प्राप्यो नाति च अ.प्राप्यो न वा सर्वो न सर्व.गः ॥५।७२।४२॥

na prApya:_nAti ca_a.prApya:_na vA sarva:_na sarva.ga: ||5|72|42||

न पदार्थो न अपदार्थो न पञ्चात्मा न पञ्च च ।

na padArtha:_na_apadArtha:_na paJcAtmA na paJca ca |

यद् इदम् दृश्यताम् प्राप्तम् मनःषष्ठ.इन्द्रिय.आस्पदम् ॥५।७२।४३॥

yat_idam dRzyatAm prAptam mana:SaSTha.indriya.Aspadam ||5|72|43||

तद्.अतीतम् पदम् यत् स्यात् तन् न किंचिद् इव इह तत् ।

tad.atItam padam yat_syAt_tat_na kiMcit_iva_iha tat |

यथाभूतम् इदम् संयग्.ज्ञस्य सम्पश्यतो जगत् ॥५।७२।४४॥

yathAbhUtam idam saMyak.jJasya sampazyata:_jagat ||5|72|44||

सर्वम् आत्म.मयम् विश्वम् न अस्त्य् अन्.आत्म.मयम् क्वचित् ।

sarvam Atma.mayam vizvam na_asti_an.Atma.mayam kvacit |

काठिण्य.द्रवण.स्पन्द.ख.अवकाशा.अवलोकनैः ॥५।७२।४५॥

kAThiNya.dravaNa.spanda.kha.avakAzA.avalokanai: ||5|72|45||

आत्मा एव सर्वम् सर्वेषु भू.वार्य्.अनिल.ख.अग्निषु ।

AtmA_eva sarvam sarveSu bhU.vAri.anila.kha.agniSu |

सत्ता एव अस्ति न वस्तूनाम् या या राम चिता विना ।

sattA_eva_asti na vastUnAm yA yA rAma citA vinA |

व्यतिरिक्तम् ततो ऽस्मि इति विद्धि प्रोन्मत्त.जल्पितम् ॥५।७२।४६॥

vyatiriktam tata:_asmi_iti viddhi pronmatta.jalpitam ||5|72|46||

एको जगन्ति सकलानि समस्त.काल=

eka:_jaganti sakalAni samasta.kAla.

कल्प.क्रम.अन्तरगतानि गतागतानि ।

kalpa.krama.antaragatAni gatAgatAni |

आत्मैव नेतर.कलाकलना अस्ति काचिद्=

Atmaiva netara.kalAkalanA_asti kAcid~

इत्थम् मतिर् भव तया अतिगतो महात्मन् ॥५।७२।४७॥

ittham matir bhava tayA_atigata:_mahAtman ||5|72|47||

oॐm

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

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