fm4020_1.nv22 MIND AND BODY .z9

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jivadas

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Nov 22, 2015, 7:44:20 PM11/22/15

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fm4020_1.nv22 MIND AND BODY .z9

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y4020_1.nv22 MIND AND BODY .z9

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MIND AND BODY

jd:

manas.Mind, in logical terms, is a self-containing Set.

the Set manas is composed of four elements, one of which is the Set itself.

so manas = {manas.Mind, buddhi.Intellect, citta.Affection, ahaMkAra."I"dentity}

note that the term "Mind" always represents manas, while citta is "Affection" or "Affective mind".

manas.Mind is always the collective process of its parts.

citta.Affection is the emotional (in the broadest sense) activity of Mind.

buddhi.Intellect is its analytic activity.

oॐm

vasiShTha said

—

एतत्_ते कथितम् सर्वम् मनो.रूप-निरूपणम् ।

मया राघव न_अन्येन केन.चिन्_नाम हेतुना ॥१॥

etat_te kathitam sarvam mano.rUpa-ni.rUpaNam |

mayA rAghava na_anyena kena.cin_nAma hetunA ||

4|20|1

all of this has been told by me to you

rAghava

to elucidate the many forms of manas Mind

—

for no other cause at.all

~m.1 O Rāma, whatever I have said is all to establish the nature and form of ‘mind’. There is no other reason.

~sv.1 VASISTHA continued: I have described the states of the mind just to enable you to understand the nature of the mind: it has no other use.

#rUpam - (perhaps connected with वर्प , वर्पस् ; ifc. f(आ). , rarely f(ई).) outward appearance, Form (*‑rUpeNa रूपेण ifc. in the form of ; रूपम्- √कृ *rUpam.kR or .bhU √ भू , to assume a form ; often end-comp. = "having the form or appearance or colour of" • sometimes used after an adj. or p.p. to emphasize its meaning or almost redundantly cf. ghora-rUpa घोर-र्° ; or connected with a verb e.g. *pacati-rUpam पचति-रूपम् , he cooks very well cf. Pa1n2. 8-1 , 57)

#rUpa #nirUpaNam - looking into , searching , investigation , examination, *sarvad.

~~moT. etat te kathitam sarvam manas-rUpa-nirUpaNam mayA rAghava na anyena – kena-cit nAma hetunA = > prAg-varNita... - om | evam zarIrAmeNa madhye pRSTam jAgrad-Adi-svarUpam nirNIya prakRtam evÂnusandadhAti- etat sarvam yo yathA yatate sa: tathA bhavatIty etat samastam | mayA | he rAghava | manorUpanirUpaNe manonirUpaNanimittam | te kathitam | anyena hetunA na kathitam vyarthatvAt ||

*jd.1 - etat te kathitaM sarvam एतत् ते कथितं सर्वम् – All this has been told for you =

manas-rUpa-nirUpaNam मनस्-रूप-निरूपणम् – as an examination of the forms of Manas Mind = mayA rAghava मया राघव – by me, o rAghava, = na anyena न अन्येन – ambigously, not by another / not for any = kena-cit nAma hetunA केन-चित् नाम हेतुना – reason at.all whatever.

दृढनिश्चयवच्चेतो यद्भावयति भूरिशः ।

तत्तां यात्यनलाश्लेषादयःपिण्डोऽग्नितामिव ॥२॥

dRDha-nizcayavac_ceto yad_bhAvayati bhUriza: |

tattAm yAty_anala-AzleSAd_ayaHpiNDo_agnitAm_iva ||

4|20|2

Affective Consciousness becomes a firm conviction

that comes to be abudantly.

it comes to Thatness like a lump of iron

(embracing the heat it takes.on the quality of fire)

* "When <manas> identifies itself with a concept, it appears to itself as that concept, as an iron ball in the fire becomes itself like fire. <manas> is both perceiver <puruSa> and the perceived universe <vizva-rUpatA>." Dasgupta, Hist. Ind. Phil.

~m.2 Like an iron ball which acquires the heat and colour of fire when embraced by fire, the same way whatever mind contemplates upon with firm determination and perseverance, it becomes that itself.

~sv.2 For, mind takes on the form of that which it intensely contemplates.

~vlm.2. Whatever the mind often thinks upon with a strong conviction of its reality, it immediately assumes that form, as the iron-ball becomes ignited by its contact with fire.

*jd.2 - dRDha-nizcaya-vat - as from firm conviction = Affective cetas.Consciousness which is realized abundantly - bhUrizas = tattAm yAti – comes to Thatness = anala-AzleSAt - as from embracing the heat = ayaH-piNDa: agnitAm iva - like an iron ball taking the quality of fire.

भाव-अ.भाव-ग्रह-उत्सर्ग-दृशश्_चेतन-कल्पिता: ।

न_अ.सत्या न_अपि सत्यास्_ता मनश्_चापल-कारिता: ॥३॥

bhAva-a.bhAva-graha-utsarga-dRzaz_cetana-kalpitA: |

na_a.satyA na_api satyAs_tA manaz_cApala-kAritA: ||

4|20|3

presence & absence

—

grasping & letting-go

—

these are only sights and ideations

of Affective Consciousness

they're neither real nor unreal

but merely restless stirrings of the mind

sv. Existence, nonexistence, gaining and renouncing ...

vlm. ... being or not being, and receiving or rejecting of a thing ....

~sv. Existence, nonexistence, gaining and renouncing — all these are no more than moods of the mind.

~vlm.3. Therefore the convictions of being or not being, and of receiving or rejecting of a thing, depend upon the imagination of the mind; they are neither true nor untrue, but are mere fluctuations of the mind.

~moT. yady avidyA...|| ¶ manaz_cApalam eva kAraNam yAsAm | tA: manaz-cApala=kAraNA: | manas cApala-kAraNam hi rajju-sarpa-Adikam artha-kriyA-AkAritva-a.bhAvena na satyam bhavati | bhAsamAnatvena_a.satyam ca na bhavati ||4|20| MoT_4,20.3 ||4|20| ... cittena kalpitA: ... manazcApalakAraNA:

*jd.-3- bhAva-abhAva-graha-utsarga-dRza: - presence-absence-loading-dumping-perceptions = cetana-kalpitA: - are conscient ideation = na asatyA: na api satyA: tA: - not unreal nor real, they are = manas-cApala-kAritA: - mental-turmoil-effects.

मनो मोहे तु कर्तृ स्यात्_कारणम् च जगत्.स्थिते: ।

विश्वरूपतया_एव_इदम् तनोति मलिनम् मन: ॥४॥

mano mohe tu kartR syAt_kAraNam ca jagat.sthite: |

vizvarUpatayA_eva_idam tanoti malinam mana: ||4|20|

Mind

has the delusion that

it is

the doer.of and reason.for

this world-state

(thru the form of the universe it extends its impurity)

~AS: Mind is the generator (kartR) of confusion (moha) and the cause (kArana) of the stability of the world; thus by its universal nature (vizvarUpatayA affecting both individual and the society) this impure mind spreads out.

~m.4 World abides because of the self-delusion of the mind. The dirt and filth of mind spreads across as this universe.

~vlm.4. The mind is the cause of error, and it is the mind which is the framer of the world. The mind also stretches itself in the form of the universe in its gross state.

*mo. manas mohe tu kartR syAt kAraNam ca jagatsthite: | vizva-rUpatayA eva idam tanoti malinam mana: = > ...|| hi nizcaye | mana: jagatsthite: hetu: nimittakAraNam kartR | kartR kAraka: | kAraNam samavAyikAraNam asamavAyikAraNam ca | bhavati | yata: idam mana: malinam vAsanAmaladUSitam sat | vizvarUpatayA idam jagat | tanoti | nAtrAnya: kazcit kArakatvam yAtIti bhAva: | svapnasya cAtra dRSTAntatvam sphuTam eva | MoT_4,20.4 || mano hi hetu: kartR syAt ...||

*jd.4 - manas mohe tu kartR syAt - manas.Mind in delusion is the Doer - [Mo. has mano hi hetu: Mind is the Cause, the Doer] = kAraNam ca jagatsthite: - and the kAraNa.Reason for the world-state. = eva idam - Indeed, as this = vizva-rUpatayA - universe-form manas.Mind = tanoti - extends = malinam - impurity.

मनो हि पुरुषो नाम तम् नियोज्य शुभे पथि ।

तज् जय एकान्त-साध्या हि सर्वा जगति भूतय: ॥५॥

mano hi puruSo nAma tam niyojya zubhe pathi |

taj jaya ekAnta-sAdhyA hi sarvA jagati bhUtaya: ||

4|20|5

Mind

the puruSa.Person

harness it

follow an auspicious path

conquer it

only thus can you master what happens in this world

~m. Mind is the person. Put him on the right path. If that (the mind) is conquered, all becomings in this world are conquered.

~vlm.5. The mind is styled the puruSa or regent of the body, which being brought under subjection, and directed in the right course, is productive of all prosperity (or supernatural powers).

*jd.5 - mano hi puruSo nAma - Mind is namely the puruSa.Person – whose quality, one should recall, is pauruSha = tam niyojya zubhe pathi - Harness it on a pure path = taj jaya - conquer it = ekAnta-sAdhyA hi - only thus are mastered = sarvA: jagati bhUtaya: - all the happenings in this world.

पुरुषश्_चेच्_छरीरम् स्यात्_कथम् शुक्रो महामति: ।

अगमद्_विविधाकारम् जन्म-अन्तर-शत-भ्रमम् ॥६॥

puruSaz_cec_charIram syAt_katham zukro mahAmati: |

agamad_vividhAkAram janma-antara-zata-bhramam ||

4|20|6

Body were the Person

then

how could even the bright zukra get so many different forms

in a hundred birth-wanderings

~m.5. If the corporeal body is the ‘person’, then how can Sukra of great intelligence get into the delusion of many births of many types and forms?

~vlm.6. If the body were the purusha, how could the highminded Sukra, pass into various forms in his very many transmigrations (as mentioned before)?

*mo. puruSa: cet zarIram syAt katham zukra: mahAmati: – agamat vividhA-AkAram janma-antara-zata-bhramam = > zuddhe cidAtman...|| nanu zarIrasya puruSatvena sthitatvAt katham cakSuSAlabhyamAnasya manasa: puruSatvam kathayasIty | atrAha - zarIram sthUlazrIram | zarIram lakSaNayA puruSa: | cet syAt | tadA sa: zukra: | bahu-dehebhya: samudbhava: yasya | tAdRzam vividham bhedam | katham agamat | zarIrasyaîkenaiva rUpeNa sthitatvAt ||MoT_4,20.6 || zarIram cet zarIram syAt ... agamad vividham bhedam bahudehasamudbhavam ||

अतश्_चित्तम् हि पुरुष: शरीरम् चेत्यम्_एव हि ।

यन्.मयम् च भवत्य्_एतत्_तद्_अवाप्नोत्य्_अ.संशयम् ॥७॥

ataz_cittam hi puruSa: zarIram cetyam_eva hi |

yan.mayam ca bhavaty_etat_tad_avApnoty_a.saMzayam ||

4|20|7

it is chitta.Affection

that is the Personality

and Body is its cetya.Affect

and whatsoever form it assumes it surely attains

~vlm.7. Therefore the mind (chitta) is the purusha or regent of the body, which is rendered sensible (#cetya) by it: Whatever form the mind assumes to itself, it undoubtedly becomes the same.

~sv. Existence, nonexistence, gaining and renouncing — all these are no more than moods of the mind.

vlm.7. Therefore the mind (chitta) is the purusha or regent of the body, which is rendered sensible (#cetya) by it: Whatever form the mind assumes to itself, it undoubtedly becomes the same.

~moT. ata: cittam hi puruSa: zarIram cetyam eva hi | yanmayam ca bhavati etat tad avApnoti asaMzayam = > zarIrasya ...|| phalitam kathayati - hi nizcaye | etat cittam | yanmayam yadviSayAnusandhAnamayam ||MoT_4,20.7 || tasmAc cittam hi puruSa: puruSaz cittam eva hi / yanmayam ca bhavaty etat tad avApnoty asaMzayam <

*jd.7 - atas cittam hi puruSa: - and so citta.Affection is puruSa.Person = zarIram cetyam eva hi - the body is a cetya Affect. = yanmayam ca bhavati etat - and whatever the form it assumes - pretends toward, becomes = tad avApnoti - that it attains = a.saMzayam - without doubt – with conviction.

यद् अ.तुच्छम्_अनायासम्_अनुपाधि गत-भ्रमम् ।

यत्नात्_तद्_अनुसंधानम् कुरु तत्_ताम् अवाप्स्यसि ॥८॥

yad a.tuccham_anAyAsam_anupAdhi gata-bhramam |

yatnAt_tad_anusaMdhAnam kuru tat_tAm avApsyasi ||

4|20|8

the trivial is easy

free of deception

without delusion

make an effort investigating That

That you'll get

*mo. paramaphalitam Aha- ata: yat vastu | atuccham anAyAsam AyAsasAdhyatArahitam | anupAdhi tathA gatabhramam | bhavati | tvam tadanusandhAnam kuru | tata: tattAm a.tucchatvÂdi-dharma-rahita-vastu-bhAvam | yAsyasi | moT_4,20.8 || ... tattAm ca yAsyasi ||

~m.8. O Rāma, whatever is not lowly and not contemptible, whatever is not bewildering with discriminatory attributes, which is easy, unite your mind with that. You will definitely get that.

~vlm.8. So inquire into what is great, devoid of attributes and error, and which is easily attainable by every body. Be diligent in your inquiry, and you will surely succeed to obtain the same.

#saMdhA #saMdhAna #anusaMdhAnam - investigation , inquiry , searching into , close inspection , setting in order , arranging , planning, aiming at; plan , scheme , congruous or suitable connection; (in the vaizeSika phill.) the fourth step in a syllogism (i.e. the application).

*jd.8 - yat a.tuccham anAyAsam – What's trivially easy = yatnAt – with effort = anupAdhi gata-bhramam – free of deception, without delusion = tad anu-sandhAnam – that sort of inquiry = kuru tat – do that = tAm avApsyasi that you'll get.

अभिपतति मनः-स्थितम्_शरीरम्

न.तु वपुर्_आचरितम्_मन: प्रयाति ।

अभिपततु तव_अत्र तेन सत्यम्

सुभग मन: प्रजहात्व्_असत्यम्_अन्यत् ॥४।२०।९॥

abhipatati mana:sthitam_zarIram

na.tu vapur_Acaritam_mana: prayAti |

abhipatatu tava_atra tena satyam

subhaga mana: prajahAtv_asatyam_anyat ||

4|20|9

the Mind.state rules Body

but not vapus.body

Mind proceeds to make its journey there

let it rule yours here

with That

as real

(my friend)

for Mind should cast.off anything unreal

~m.9 Wherever mind is, there body is. Mind never travels to nor follows body. May your auspicious mind fall where truth is. Discard all untruth.

~vlm. Hence whatever is seated in the mind, the same comes to pass on the body; but what is done by the body never affects the mind. Therefore, O fortunate Râma! apply your mind to truth, and shun whatever is untrue.

~AS: The body follows what is in mind (mana:sthitam), but the mind does not follow bodily actions (vapurAcaritam). So, Dear, may your mind follow the truth (brahma) and discard other untruths (illusions). abhi+pat here has the sense of falling after and thus following. In other context, it also has the sense of ruling over or dominating!

*jd.8 - अभिपतति मनः-स्थितं शरीरम् The body falls-into its state of mind नतु वपुर् आचरितं मनः प्रयाति but mind does not follow the body's wandering अभिपततु तव अत्र तेन सत्यम् so let your (body) thus here fall-into what- is- so सुभग o fortunate one. मनः प्रजहातु_असत्यम् अन्यत् Let your Mind trash anything that is not-So.

चर् #car -> #carita -> #Acarita A-carita adj. passed or wandered thru, frequented by R. • observed, exercised, practised • (in Gr) enjoined, fixed by rule • -am - n. approaching, arrival • conduct, behaviour.

#pat —> #abhipat - to fly or hasten near • to rush towards , assail • to fall down upon (acc.) AV.&c. • to fall or come into (acc.) • to fly through or over MBh. • to overtake in flying MBh.vIi,1910 •• Caus. #abhipAtayati, to throw after with (instr.) TBr. [65,1] ; to throw upon (dat. or loc.) ; to throw down ; to pass (time).

oॐm

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

vicAra: paramam jJAnam zamo hi paramam sukham ||4|20|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

y4020_1.nv22 MIND AND BODY .z9.docx

Jiva Das

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Nov 22, 2020, 3:17:36 PM11/22/20

to yoga vasishtha

FM4020 MIND AND BODY 1.NV22 .z9

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FM.4.1-FM.4.29

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

FM.4.20 MIND AND BODY 1.NV22

सर्ग ४.२०

sarga 4.20

वसिष्ठ* उवाच ।

vasiSTha uvAca |

एतत् ते कथितम् सर्वम् मनः_रूप-निरूपणम् ।

etat te kathitam sarvam mana:_rUpa-nirUpaNam |

मया राघव न_अन्येन केन.चित्_नाम हेतुना ॥४।२०।१॥

mayA rAghava na_anyena kena.cit_nAma hetunA ||4|20|1||

दृढ-निश्चयवत् चेतः यत् भावयति भूरिशः ।

dRDha-nizcayavat ceta: yat bhAvayati bhUriza: |

तत्ताम् याति_अनल-आश्लेषात् अयःपिण्डः_अग्निताम् इव ॥४।२०।२॥

tattAm yAti_anala-AzleSAt aya:piNDa:_agnitAm iva ||4|20|2||

भाव-अभाव-ग्रह~उत्सर्ग-दृशः_चेतन-कल्पिताः ।

bhAva-abhAva-graha~utsarga-dRza:_cetana-kalpitA: |

न_असत्या* न_अपि सत्याः_ता* मनः चापल-कारिताः ॥४।२०।३॥

na_asatyA* na_api satyA:_tA* mana: cApala-kAritA: ||4|20|3||

मनः मोहे तु कर्तृ स्यात् कारणम् च जगत्.स्थितेः ।

mana: mohe tu kartR syAt kAraNam ca jagat.sthite: |

विश्वरूपतया_एव_इदम् तनोति मलिनम् मनः ॥४।२०।४॥

vizvarUpatayA_eva_idam tanoti malinam mana: ||4|20|4||

मनः हि पुरुषः नाम तम् नियोज्य शुभे पथि ।

mana: hi puruSa: nAma tam niyojya zubhe pathi |

तत् जय_एकान्त-साध्या हि सर्वा जगति भूतयः ॥४।२०।५॥

tat jaya_ekAnta-sAdhyA hi sarvA jagati bhUtaya: ||4|20|5||

पुरुषः_चेत्_शरीरम् स्यात् कथम् शुक्रः महामतिः ।

puruSa:_cet_zarIram syAt katham zukra: mahAmati: |

अगमत् विविध~आकारम् जन्म~अन्तर-शत-भ्रमम् ॥४।२०।६॥

agamat vividha~AkAram janma~antara-zata-bhramam ||4|20|6||

अतः_चित्तम् हि पुरुषः शरीरम् चेत्यम् एव हि ।

ata:_cittam hi puruSa: zarIram cetyam eva hi |

यत्.मयम् च भवति_एतत् तत् अवाप्नोति_अ.संशयम् ॥४।२०।७॥

yat.mayam ca bhavati_etat tat avApnoti_a.saMzayam ||4|20|7||

यत् अ-तुच्छम् अन्-आयासम् अन्-उपाधि गत-भ्रमम् ।

yat a-tuccham an-AyAsam an-upAdhi gata-bhramam |

यत्नात् तत् अनु.संधानम् कुरु तत् ताम् अवाप्स्यसि ॥४।२०।८॥

yatnAt tat anu.saMdhAnam kuru tat tAm avApsyasi ||4|20|8||

अभिपतति मनःस्थितम् शरीरम्

abhipatati mana:sthitam zarIram

न.तु वपुः आचरितम् मनः प्रयाति ।

na.tu vapu: Acaritam mana: prayAti |

अभिपततु तव_अत्र तेन सत्यम्

abhipatatu tava_atra tena satyam

सुभग मनः प्रजहातु_असत्यम् अन्यत् ॥४।२०।९॥

subhaga mana: prajahAtu_asatyam anyat ||4|20|9||

oॐm

FM.4.20

MIND AND BODY

jd:

manas.Mind, in logical terms, is a self containing Set.

The logical Set "manas" is composed of four elements,

one of which is the Set itself --

manas = {manas.Mind, buddhi.Intellect, citta.Affection, ahaMkaara."I"dentity}

Note that the term "Mind" always respresents #*manas, while #citta is "Affection" or "affective mind".

manas.Mind is always the collective process of its parts.

citta.Affection is the emotional (in the broadest sense) activity of Mind.

buddhi.Intellect is its analytic function.

VASISHTHA said—

एतत् ते कथितम् सर्वम् मनः_रूप-निरूपणम् ।

etat te kathitam sarvam mana:_rUpa-nirUpaNam |

मया राघव न_अन्येन केन.चित्_नाम हेतुना ॥४।२०।१॥

mayA rAghava na_anyena kena.cit_nAma hetunA ||4|20|1||

all of this has been told to you,

Râghava,

to elucidate the many forms of Mind

—

for no other reason at-all.

etat te kathitam sarvam - this has all been told to you -

mana:rUpa-nirUpaNam - this investigation of thre form of Mind -

mayA - by me, Râghava, - na_anyena kena.cit_nAma hetunA - not for any other cause whatever

*m.1 O Rāma, whatever I have said is all to establish the nature and form of ‘mind’. There is no other reason.

*MoT. … etat sarvam yo yathA yatate sa: tathA bhavatIty etat samastam | mayA | he rAghava | manorUpa-nirUpaNe manonirUpaNa-nimittam | te kathitam | anyena hetunA na kathitam vyarthatvAt ||

*vlm.p.1. Vasishtha said:—Now Râma, I have told you all this in order to explain the nature of the mind to you, and for no other reason.

रूप् #rUp - #nirUp - ni-rUp - #nirUpyate - to determine, y3119.006 - #nirUpaNa - #m.n.- determining, defining • looking into, searching, investigation, examination, Sarvad.

दृढ-निश्चयवत् चेतः यत् भावयति भूरिशः ।

dRDha-nizcayavat ceta: yat bhAvayati bhUriza: |

तत्ताम् याति_अनल-आश्लेषात् अयःपिण्डः_अग्निताम् इव ॥४।२०।२॥

tattAm yAti_anala-AzleSAt aya:piNDa:_agnitAm iva ||4|20|2||

cetas.Awareness

becomes

a firm conviction of what-it.is=made-to.be

repeatedly.

This comes to that,

as when an

iron rod,

embracing the degrees of heat,

takes-on the quality of

fire.

the Chetas Awareness becomes a firm conviction of what it

is made-to-be repeatedly. This comes to that, as when a lump

of metal, embracing the heat, takes-on the quality of fire.

dRDha-nizcaya-vat cetas

The cetas.Awareness having a firm conviction, -

yat bhAvayati bhUrizas

what it is made-to-become repeatedly

tat tAm yAti

that comes to that,

anala-AzleSAt

as from embracing the heat

aya:-piNDa: agnitAm iva

like an iron ball taking the quality of fire.

When <manas> identifies itself with a concept, it appears to itself as that concept, as an iron ball in the fire becomes itself like fire. <manas> is both perceiver <puruSa> and the perceived universe <vizva-rUpatA>. Dasgupta, Hist. Ind. Phil.

*jd. Dasgupta, Hist. Ind. Phil. notes: "When <manas> identifies itself with a concept, it appears to itself as that concept, as an iron ball in the fire becomes itself like fire. <manas> is both perceiver <puruSa> and the perceived universe <vizva-rUpatA>."

*m.2 Like an iron ball which acquires the heat and colour of fire when embraced by fire, the same way whatever mind contemplates upon with firm determination and perseverance, it becomes that itself.

*sv. For, mind takes on the form of that which it intensely contemplates.

*vlm.2. Whatever the mind often thinks upon with a strong conviction of its reality, it immediately assumes that form, as the iron-ball becomes ignited by its contact with fire.

*m.2 Like an iron ball which acquires the heat and colour of fire when embraced by fire, the same way whatever mind contemplates upon with firm determination and perseverance, it becomes that itself.

भाव-अभाव-ग्रह~उत्सर्ग-दृशः_चेतन-कल्पिताः ।

bhAva-abhAva-graha~utsarga-dRza:_cetana-kalpitA: |

न_असत्या* न_अपि सत्याः_ता* मनः चापल-कारिताः ॥४।२०।३॥

na_asatyA* na_api satyA:_tA* mana: cApala-kAritA: ||4|20|3||

Being and nonBeing; presence and absence; grasping, letting-go,-

these are perceptions, ideations of the consciousness. They are

neither real nor unreal, but merely restless stirrings of the mind.

presence and absence;

grasping, letting-go,—

these are sights,

ideations of affective consciousness.

They are neither real nor unreal,

but merely restless stirrings of the mind.

bhAva-abhAva-graha-utsarga-dRza:

presence-absence-loading-dumping-perceptions

cetana-kalpitA:

are conscient ideation

na asatyA: na api satyA: tA:

not unreal nor real, they are

manas-cApala-kAritA:

mental-turmoil-effects.

*sv. Existence, nonexistence, gaining and renouncing — all these are no more than moods of the mind.

*vlm.3. Therefore the convictions of being or not being, and of receiving or rejecting of a thing, depend upon the imagination of the mind; they are neither true nor untrue, but are mere fluctuations of the mind.

*MoT_4,20.3 || ... cittena kalpitA: ... manazcApalakAraNA:

मनः मोहे तु कर्तृ स्यात् कारणम् च जगत्.स्थितेः ।

mana: mohe tu kartR syAt kAraNam ca jagat.sthite: |

विश्वरूपतया_एव_इदम् तनोति मलिनम् मनः ॥४।२०।४॥

vizvarUpatayA_eva_idam tanoti malinam mana: ||4|20|4||

Manas Mind, in delusion, is

the Doer, and the reason for

this world-state. As the Universe,

it extends its impurity.

manas.Mind

has the delusion

it is the Doer,

and the reason for this world-state.

Thru the form of the Universe it extends its impurity.

manas mohe tu kartR syAt

manas.Mind in delusion is the Doer - [Mo. has mano hi hetu: Mind is the Cause, the Doer]

kAraNam ca jagatsthite:

and the kAraNa.Reason for the world-state.

eva idam

Indeed, as this

vizva-rUpatayA

universe-form

manas.Mind

tanoti

extends

malinam

impurity.

mana: mohe tu kartR syAt x

kAraNam ca jagat.sthite: |

vizvarUpatayA_eva_idam x

tanoti malinam mana: - x

*AS: Mind is the generator (kartR) of confusion (moha) and the cause (kArana) of the stability of the world; thus by its universal nature (vizvarUpatayA affecting both individual and the society) this impure mind spreads out.

m.4 World abides because of the self-delusion of the mind. The dirt and filth of mind spreads across as this universe.

*vlm.4. The mind is the cause of error, and it is the mind which is the framer of the world. The mind also stretches itself in the form of the universe (ViswarÅ«pa) in its gross state. (The first is the human mind, second the mind of Brahmâ, and the third is the mind of Virâj).

*VA - delusional mind is a cause for doership and presence of the world. This total universe is the only spread out impurity of the mind. . AS: Mind is the generator (kartR) of confusion (moha) and the cause (kArana) of the stability of the world; thus by its universal nature (vizvarUpatayA affecting both individual and the society) this impure mind spreads out.

*Mo. manas mohe tu kartR syAt kAraNam ca jagatsthite: | vizva-rUpatayA eva idam tanoti malinam mana: ¶ hi nizcaye | mana: jagatsthite: hetu: nimittakAraNam kartR | kartR kAraka: | kAraNam samavAyikAraNam asamavAyikAraNam ca | bhavati | yata: idam mana: malinam vAsanAmaladUSitam sat | vizvarUpatayA idam jagat | tanoti | nAtrAnya: kazcit kArakatvam yAtIti bhAva: | svapnasya cAtra dRSTAntatvam sphuTam eva ||MoT_4,20.4 || mano hi hetu: kartR syAt ...

मनः हि पुरुषः नाम तम् नियोज्य शुभे पथि ।

mana: hi puruSa: nAma tam niyojya zubhe pathi |

तत् जय_एकान्त-साध्या हि सर्वा जगति भूतयः ॥४।२०।५॥

tat jaya_ekAnta-sAdhyA hi sarvA jagati bhUtaya: ||4|20|5||

Mind is the Personality.

Harness it. Follow a pure path.

Conquer it—only thus can you

master what happens in this world.

mano hi puruSo nAma

Mind is namely the puruSa.Person – whose quality, one should recall, is Paurusha -

tam niyojya zubhe pathi

Harness it on a pure path

tat jaya

conquer it

ekAnta-sAdhyA hi

only thus are mastered

sarvA: jagati bhUtaya:

all the happenings in this world.

*m. Mind is the person. Put him on the right path. If that (the mind) is conquered, all becomings in this world are conquered.

*vlm.5. The mind is styled the puruSa or regent of the body, which being brought under subjection, and directed in the right course, is productive of all prosperity (or supernatural powers).

पुरुषः_चेत्_शरीरम् स्यात् कथम् शुक्रः महामतिः ।

puruSa:_cet_zarIram syAt katham zukra: mahAmati: |

अगमत् विविध~आकारम् जन्म~अन्तर-शत-भ्रमम् ॥४।२०।६॥

agamat vividha~AkAram janma~antara-zata-bhramam ||4|20|6||

puruSa: cet zarIram syAt

If the Body were the Person

katham zukra: mahAmati:

how did _zukra the Bright, that great-mind,

agamat vividhA-AkAram

come to so many different forms

janma-antara-zata-bhramam

in a hundred birth-wanderings?

If Body were the Person,

how could even the bright _zukra manage so many different forms

in a hundred birth-wanderings?

*MoT. puruSa: cet zarIram syAt katham zukra: mahAmati: – agamat vividhA-AkAram janma-antara-zata-bhramam = > zuddhe cidAtman...|| ¶ nanu zarIrasya puruSatvena sthitatvAt katham cakSuSAlabhyamAnasya manasa: puruSatvam kathayasIty | atrAha - zarIram sthUlazrIram | zarIram lakSaNayA puruSa: | cet syAt | tadA sa: zukra: | bahu-dehebhya: samudbhava: yasya | tAdRzam vividham bhedam | katham agamat | zarIrasyaîkenaiva rUpeNa sthitatvAt ||4|20| MoT_4,20.6 ||4|20| zarIram cet zarIram syAt ... agamad vividham bhedam bahudehasamudbhavam< Comm

*m.5. If the corporeal body is the ‘person’, then how can Sukra of great intelligence get into the delusion of many births of many types and forms?

*vlm.6. If the body were the purusha, how could the highminded Sukra, pass into various forms in his very many transmigrations (as mentioned before)?

अतः_चित्तम् हि पुरुषः शरीरम् चेत्यम् एव हि ।

ata:_cittam hi puruSa: zarIram cetyam eva hi |

यत्.मयम् च भवति_एतत् तत् अवाप्नोति_अ.संशयम् ॥४।२०।७॥

yat.mayam ca bhavati_etat tat avApnoti_a.saMzayam ||4|20|7||

so it is citta.Affection

that is the Personality,

and the body is its cetya.Affect;

and whatsoever form it assumes, it surely attains.

*vlm.7. Therefore the mind (chitta) is the purusha or regent of the body, which is rendered sensible (#cetya) by it: Whatever form the mind assumes to itself, it undoubtedly becomes the same.

atas cittam hi puruSa-:

And so citta.Affection is puruSa.Person,

zarIram cetyam eva hi

the body is a #cetya Affect.

yanmayam ca bhavati etat

And whatever the form it assumes - pretends toward, becomes -

tad avApnoti

that it attains

a.saMzayam

without doubt – with conviction. .

*sv. Existence, nonexistence, gaining and renouncing — all these are no more than moods of the mind.

*vlm.7. Therefore the mind (chitta) is the purusha or regent of the body, which is rendered sensible (#cetya) by it: Whatever form the mind assumes to itself, it undoubtedly becomes the same.

*MoT. ata: cittam hi puruSa: zarIram cetyam eva hi | yanmayam ca bhavati etat tad avApnoti asaMzayam = > zarIrasya ...|| ¶ phalitam kathayati - hi nizcaye | etat cittam | yanmayam yadviSayAnusandhAnamayam ||4|20| MoT_4,20.7 ||4|20| tasmAc cittam hi puruSa: puruSaz cittam eva hi / yanmayam ca bhavaty etat tad avApnoty asaMzayam

यत् अ-तुच्छम् अन्-आयासम् अन्-उपाधि गत-भ्रमम् ।

yat a-tuccham an-AyAsam an-upAdhi gata-bhramam |

यत्नात् तत् अनु.संधानम् कुरु तत् ताम् अवाप्स्यसि ॥४।२०।८॥

yatnAt tat anu.saMdhAnam kuru tat tAm avApsyasi ||4|20|8||

make an effort that's not trivially easy,

free of deception, without delusion.

That sort of investigation,

do that.

That you'll get.

what's trivially easy—with

effort, be free of its deceit,

without delusion. For as you

inquire, that is just what you'll get.

yat a.tuccham anAyAsam – What's trivially easy -

yatnAt – with effort

*anupAdhi gata-bhramam – free of deception, without delusion -

tad anu-sandhAnam – that sort of inquiry -

kuru tat – do that -

tAm avApsyasi that you'll get.

yat a-tuccham an-AyAsam x

an-upAdhi gata-bhramam |

yatnAt tat anu.saMdhAnam x

kuru tat tAm avApsyasi - x

*m.8. O Rāma, whatever is not lowly and not contemptible, whatever is not bewildering with discriminatory attributes, which is easy, unite your mind with that. You will definitely get that.

*vlm.8. So inquire into what is great, devoid of attributes and error, and which is easily attainable by every body. Be diligent in your inquiry, and you will surely succeed to obtain the same.

~Mo. paramaphalitam Aha- ata: yat vastu | atuccham anAyAsam AyAsasAdhyatArahitam | anupAdhi tathA gatabhramam | bhavati | tvam tadanusandhAnam kuru | tata: tattAm a.tucchatvÂdi-dharma-rahita-vastu-bhAvam | yAsyasi ||MoT_4,20.8 || ... tattAm ca yAsyasi

अभिपतति मनःस्थितम् शरीरम्

abhipatati mana:sthitam zarIram

न.तु वपुः आचरितम् मनः प्रयाति ।

na.tu vapu: Acaritam mana: prayAti |

अभिपततु तव_अत्र तेन सत्यम्

abhipatatu tava_atra tena satyam

सुभग मनः प्रजहातु_असत्यम् अन्यत् ॥४।२०।९॥

subhaga mana: prajahAtu_asatyam anyat ||4|20|9||

the Mind.state overfalls Body

but not to such a body does Mind make its journey.

Let it overfall yours here

therefore

as Real,

my friend,

for Mind should cast.off anything unreal.

The body falls-into its state of Mind,

but Mind does not follow the body's wandering.

So let your body here and now fall-into what-is-so, dear girl.

Let your Mind make trash of anything that's not-So.

अभिपतति मनः-स्थितं शरीरम् The body falls-into its state of mind

नतु वपुर् आचरितं मनः प्रयाति but mind does not follow the body's wandering

अभिपततु तव अत्र तेन सत्यम् so let your (body) thus here fall-into what- is- so

सुभग o fortunate one.

मनः प्रजहातु_असत्यम् अन्यत् Let your Mind trash anything that is not-So.

*m.9 Wherever mind is, there body is. Mind never travels to nor follows body. May your auspicious mind fall where truth is. Discard all untruth.

*vlm. Hence whatever is seated in the mind, the same comes to pass on the body; but what is done by the body never affects the mind. Therefore, O fortunate Râma! apply your mind to truth, and shun whatever is untrue.

*AS: The body follows what is in mind (mana:sthitam), but the mind does not follow bodily actions (vapurAcaritam). So, Dear, may your mind follow the truth (brahma) and discard other untruths (illusions). abhi+pat here has the sense of falling after and thus following. In other context, it also has the sense of ruling over or dominating!

*m.9 Wherever mind is, there body is. Mind never travels to nor follows body. May your auspicious mind fall where truth is. Discard all untruth.

*sv. Existence, nonexistence, gaining and renouncing — all these are no more than moods of the mind.

*vlm.9. Hence whatever is seated in the mind, the same comes to pass on the body; but what is done by the body never affects the mind. Therefore, O fortunate Râma! apply your mind to truth, and shun whatever is untrue.

#VA - mind controls mind-staying body, not body controls mind. Follow that which is truth, o great mind?, and abandon untruth. AS: The body follows what is in mind (mana:sthita), the mind does not (necessarily) follow the body. So, let your mind follow the truth and abandon the untruth, o fortunate one (subhaga). • The last line breaks as: subhaga mana: prajahAtu asatyam anyat ||4|20| Dear, may your mind discard (prajahAtu) contrary falsehood. . Thus, my full translation would be: The body follows what is in mind (mana:sthitam), but the mind does not follow bodily actions (vapurAcaritam). So, Dear, may your mind follow the truth (brahma) and discard other untruths (illusions). abhi+pat here has the sense of falling after and thus following. In other context, it also has the sense of ruling over or dominating!

#pat -> #abhipat - to fly or hasten near • to rush towards , assail • to fall down upon (acc.) AV.&c. • to fall or come into (acc.) • to fly through or over MBh. • to overtake in flying _MBh.viii,1910 •• Caus. #abhipAtayati, to throw after with (instr.) TBr. [65,1] ; to throw upon (dat. or loc.) ; to throw down ; to pass (time).

oॐm

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FM4021 UNANSWERED QUESTION 1.NV23-24 .z64

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FM.4.21 UNANSWERED QUESTION 1.NV23-24

सर्ग ४.२१

sarga 4.21

+++

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

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Nov 24, 2020, 3:29:02 PM11/24/20

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FM4021 UNANSWERED QUESTION 1.NV23-24 .z64

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FM.4.21 UNANSWERED QUESTION 1.NV23-24

सर्ग ४.२१

sarga 4.21

राम उवाच ।

rAma* uvAca |

सर्ग ४.२१

राम उवाच ।

rAma uvAca |

भगवन् सर्व.धर्म.ज्ञ संशयः_यः महान् अयम् ।

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

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

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

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

dik.kAlAdi-an-avacchinne tate nitye nirAmaye |

म्लाना संवित्_मनःनाम्नी कुतः का_इयम् उपस्थिता ॥४।२१।२॥

mlAnA samvit mana:nAmnI kuta: kA_iyam upasthitA ||4|21|2||

यस्माद् अन्यत् न नाम_अस्ति न भूतम् न भविष्यति ।

yasmAt_anyat_na nAma_asti na bhUtam na bhaviSyati |

कुतः कीद्र्क् कथम् तत्र कलङ्कः_तस्य विद्यते ॥४।२१।३॥

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

वसिष्ठ उवाच ।

vasiSTha uvAca |

साधु राम त्वया प्रोक्तम् जाता ते मोक्ष.भागिनी ।

sAdhu rAma tvayA proktam jAtA te mokSa-bhAginI |

मतिः_उत्तम.निष्यन्दा नन्दनस्य_इव मञ्जरी ॥४।२१।४॥

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

पूर्व.अपर.विचार.अर्थ.तत्.परा_इयम् मतिः तव ।

pUrva.apara-vicAra.artha-tat.parA_iyam mati:_tava |

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

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

प्रश्नस्य_अस्य तु हे राम न कालः_तव सम्.प्रति ।

praznasya_asya tu he rAma na kAla:_tava sam.prati |

सिद्धान्तः कथ्यते यत्र तत्र_अयम् प्रश्न उच्यते ॥४।२१।६॥

siddhAnta: kathyate yatra tatra_ayam prazna* ucyate ||4|21|6||

सिद्धान्त.काले भवता प्रष्टvyo 'हम् इदम् परम् ।

siddhAnta-kAle bhavatA praSTavya:_aham idam param |

कर.आमलक.वत् तेन सिद्धान्तः_ते भविष्यति ॥४।२१।०७॥

karAmalaka.vat tena siddhAnta:_te bhaviSyati ||4|21|07||

सिद्धान्त.काले प्रश्न.उक्तिः_एषा तव विराजते ।

siddhAnta-kAle praznokti:_eSA tava virAjate |

प्रावृषि_इव हि केका.उक्तिः युक्ता शरदि हंस.गीः ॥४।२१।०८॥

prAvRSi_iva hi kekA~ukti: yuktA zaradi hamsa.gI: ||4|21|08||

सहजः नीलिमा व्योम्नि शोभते प्रावृषः क्षये ।

sahajarnIlimA vyomni zobhate prAvRSa: kSaye |

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

prAvRSi tvatanu~udagra-payoda-paTalotthita: ||4|21|9||

अयम् प्रकृत आरब्धः_मnoनिर्णय उत्तमः ।

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

यद्वशात्_जनताजन्म तत् आकर्णय सुव्रत ॥४।२१।१०॥

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

एवम् प्रकृति.रूपा.इयम् मnoमनन=धर्मिणी ।

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

कर्म_इति राम निर्णीतम् सर्वैः इव मुमुक्षुभिः ॥४।२१।११॥

karma_iti rAma nirNItam sarvai:_iva mumukSubhi: ||4|21|11||

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

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

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

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

यम् यम् भावम् उपादत्ते मno मनन.चञ्चलम् ।

yam yam bhAvam upAdatte mana:_manana-caJcalam |

तत्ताम् एति घन.आमोदम् अन्तस्थः पवनः_यथा ॥४।२१।१३॥

tattAm eti ghana~Amodam antastha: pavana:_yathA ||4|21|13||

ततः_तम् एव निर्णीय तम् एव च विकल्पयन् ।

tata:_tam eva nirNIya tam eva ca vikalpayan |

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

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

तत्_निश्चयम् उपादाय तत्र_एव रसम् ऋच्छति ।

tat_nizcayam upAdAya tatra_eva rasam Rcchati |

यत्_मयत्वम् शरीरे तु ततः_बुद्धि.इन्द्रियेषु च ॥४।२१।१५॥

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

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

yat.mayam hi mana:_rAma deha:_tat.anu tat.vaza: |

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

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

बुद्धि.इन्द्रियेषु वल्गत्सु कर्म.इन्द्रिय.गणः_ततः ।

buddhi.indriyeSu valgatsu karmendriya-gaNa:_tata: |

स्फुरति स्वत एव_ऊर्वी रjoलोल इव_अनिले ॥४।२१।१७॥

sphurati svata* eva_UrvI raja:lola* iva_anile ||4|21|17||

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

karmendriya-gaNe kSubdhe sva.zaktim praNayati_alam |

कर्म निष्पद्यते स्फारम् पांसु.जालम् इव_अनिले ॥४।२१।१८॥

karma niSpadyate sphAram pAMsu.jAlam iva_anile ||4|21|18||

एवम् हि मनसः कर्म कर्म.बीजम् मनः स्मृतम् ।

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

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

a-bhinnaiva tayo: sattA yathA kusuma-gandhayoH ||4|21|19||

यादृशम् भावम् आदत्ते दृढ.अभ्यास-वशात्_मनः ।

yAdRzam bhAvam Adatte dRDha~abhyAsa-vazAt mana: |

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

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

तथा क्रियाम् तत् फलताम् निष्पादयति च_आदरात् ।

tathA kriyAm tat phalatAm niSpAdayati ca_AdarAt |

ततः_तम् एव च_आस्वादम् अनुभूय_आशु बध्यते ॥४।२१।२१॥

tata:_tam eva ca_AsvAdam anubhUya_Azu badhyate ||4|21|21||

यम्.यम् भावम् उपादत्ते तम् तम् वstv इति विन्दति ।

yam.yam bhAvam upAdatte tam tam vastu_iti vindati |

तत्.तत् श्रेyo 'न्यत् न_अस्ति_इति निश्चyo 'स्य च जायते ॥४।२१।२२॥

tat.tat zreya:_anyat_na_asti_iti nizcaya:_asya ca jAyate ||4|21|22||

धर्म.अर्थ.काम.मोक्ष=आर्थम् प्रयतन्ते सदा_एव हि ।

dharma~artha-kAma-mokSa=Artham prayatante sadaiva hi |

मनांसि दृढ.भिन्नानि प्रतिपत्त्या स्वया_एव च ॥४।२१।२३॥

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

मनः_वै कापिलानाम् तु प्रतिपत्ति.निज.अमलम् ।

mana: vai kApilAnAm tu pratipatti-nija~amalam |

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

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

मोक्षे तु न_अन्यथा प्राptir_इति भावित.चेतसः ।

mokSe tu na_anyathA prApti:_iti bhAvita-cetasa: |

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

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

वेदान्त-वादिno बुद्ध्या ब्रह्म.उदम् इति रूढया ।

vedAnta-vAdina:_buddhyA brahma.udam iti rUDhayA |

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

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

मुक्तौ तु न_अन्यथा प्राptir_इति भावित.चेतसः ।

muktau tu na_anyathA prApti:_iti bhAvita-cetasa: |

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

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

विज्ञान.वादिno बुद्ध्या स्फुरत्-स्वभ्रम.रूपया ।

vijJAna.vAdina:_buddhyA sphurat-svabhrama-rUpayA |

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

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

मुक्तौ तु न_अन्यथा प्राptir_इति भावित.चेतसः ।

muktau tu na_anyathA prApti:_iti bhAvita-cetasa: |

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

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

आर्हता.आदिभिः_अnyaiz च स्वया_अभिमतया इच्छया ।

ArhatA.Adibhi:_anyai:_ca svayA_abhimatayA icchayA |

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

citrA:_citra-samAcArai: kalpitA: zAstra-dRSTaya: ||4|21|30||

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

nir.nimitta.uttha-saumya~ambu-budbuda~oghai:_iva_utthitai: |

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

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

सर्वासाम् एव च_एतासाम् रीतीनाम् एवम् आकारः ।

sarvAsAm eva ca_etAsAm rItInAm evam AkAra: |

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

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

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

na nimna-ikSU kaTu-svAdU zIta.uSNau na_indu-pAvakau |

यत्_यथा परम.अभ्यस्तम् उपलब्धम् तथा_एव तत् ॥४।२१।३३॥

yat_yathA parama~abhyastam upalabdham tathA_iva tat ||4|21|33||

यः_त्व् अकृत्रिम.आनन्दः_तद् अर्थम् प्रयतैः नरैः ।

ya:_tu_akRtrima~Ananda:_tat_artham prayatairnarai: |

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

mana:_tat.mayatAm neyam yena_asau sam.avApyate ||4|21|34||

दृश्यम् सम्.परिडिभ्यम् स्वम् गुच्छम् परिहरन् मनः ।

dRzyam sam.pariDibhyam svam guccham pariharan mana: |

तj.जाभ्याम् सुख.दुःखाभ्याम् न_अवश्यम् परिकृष्यते ॥४।२१।३५॥

tat.jAbhyAm sukha-du:khAbhyAm na_avazyam parikRSyate ||4|21|35||

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

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

दृश्यम् आभासम् आभोगि बन्धम् आभावय_अनघ ॥४।२१।३६॥

dRzyam AbhAsam Abhogi bandham AbhAvaya_anagha ||4|21|36||

माया_एषा सा हि_अविद्या_एषा भावना_एषा भयावहा ।

mAyaiSA sA hi_avidyaiSA bhAvanaiSA bhayAvahA |

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

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

दृष्ट्वा दृश्य~एकतानत्वम् विद्धि त्वम् मोहनम् मनः ।

dRSTvA dRzya~ekatAnatvam viddhi tvam mohanam mana: |

प्रमार्जया_एव तत्_मिथ्या महा.मलिन.कर्दमम् ॥४।२१।३८॥

pramArjayaiva tat_mithyA mahA.malina-kardamam ||4|21|38||

दृश्य.तन्.मयता या_एषा स्वभाव.स्था_अनुभूयते ।

dRzya-tat.mayatA yaiSA svabhAva.sthA_anubhUyate |

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

samsAra-madirA sA_iyam a-vidyA_iti ucyate budhai: ||4|21|39||

अनया_उपहतः_लोकः कल्याणम् न_अधिगच्छति ।

anayA_upahata: loka: kalyANam na_adhigacchati |

भास्वरम् तपन.आलोकम् पटल.अन्ध~ईक्षणः_यथा ॥४।२१।४०॥

bhAsvaram tapana~Alokam paTala~andha~IkSaNa:_yathA ||4|21|40||

स्वयम् उत्पद्यते सा च संकल्पाद् व्योम.वृक्षवत् ।

svayam utpadyate sA ca samkalpAt_vyoma-vRkSavat |

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

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

क्षीणायाम् स्वरसाद् एव विमर्शेन विलासिना ।

kSINAyAm svarasAt_eva vimarzena vilAsinA |

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

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

सत्य.दृष्टौ प्रपन्नायाम् असत्ये क्षयम् आगते ।

satya-dRSTau prapannAyAm asatye kSayam Agate |

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

nirvikalpa-cit_acchAtmA sa* AtmA sam.avApyate ||4|21|43||

न सत्ता यस्य न_असत्ता न सुखम् न_अपि दुःखिता ।

na sattA yasya na_asattA na sukham na_api du:khitA |

केवलम् केवली.भावो यस्य_अन्तर् उपलभ्यते ॥४।२१।४४॥

kevalam kevalI.bhAva:_yasya_antar upalabhyate ||4|21|44||

अभव्यया भावनया न चित्त.इन्द्रिय.दृष्टिभिः ।

abhavyayA bhAvanayA na citta.indriya-dRSTibhi: |

आत्मनो ऽनन्य-भूताभिः_अपि यः परिवर्तितः ॥४।२१।४५॥

Atmana:_ananya-bhUtAbhi:_api ya: parivartita: ||4|21|45||

वासनाभिः_अनन्ताभिः_व्योम_इव घन.राजिभिः ।

vAsanAbhi:_anantAbhi: vyoma_iva ghana-rAjibhi: |

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

samdigdhAyAm yathA rajjvAm sarpa-tattvam tathA_iva hi ||4|21|46||

चिद्.आकाश.आत्मना बन्धस् त्व् अ.बद्धेन_एव कल्पितः ।

cit.AkAza~AtmanA bandha:_tu_a-baddhena_eva kalpita: |

कल्पितम् कल्पितम् वस्तु प्रति.कल्पनया_अन्यथा ॥४।२१।४७॥

kalpitam kalpitam vastu prati.kalpanayA_anyathA ||4|21|47||

तदेव_अन्यत्वम् आदत्ते खम् अहोरात्रयोर् इव ।

tadeva_anyatvam Adatte kham ahorAtrayo:_iva |

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

yat_a-tuccham an-AyAsam an-upAdhi gata-bhramam ||4|21|48||

तत् तत्-कल्पनया_अतीतम् तत्-सुखाय_एव कल्पते ।

tat tat-kalpanayA_atItam tat-sukhAya_eva kalpate |

शून्य एव कुसूले तु सिंहः_अस्ति_इति भयम् यथा ॥४।२१।४९॥

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

"शून्य एव शरीरे ऽन्तर् बद्धः_अस्मि_इति भयम् तथा ।

"zUnya* eva zarIre_antar baddho'smi_iti bhayam tathA |

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

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

तथा संसार.बन्ध.अर्हः प्रेक्षितः_असौ न लभ्यते ।

tathA samsAra-bandha~arha: prekSito'sau na labhyate |

इदम् जगद् अयम् च_अहम् इति सम्भ्रान्तम् उत्थितम् ॥४।२१।५१॥

idam jagat_ayam ca_aham iti sambhrAntam utthitam ||4|21|51||

बालानाम् मध्यमे काले छाया वैतालिकी यथा ।

bAlAnAm madhyame kAle chAyA vaitAlikI yathA |

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

kalpanAvazata: janto:_bhAva.abhAva-zubha.azubhAH ||4|21|52||

क्षणाद् अ.सत्ताम् आयान्ति तत्ताम् अपि पुनः क्षणात् ।

kSaNAt_a-sattAm AyAnti tattAm api puna: kSaNAt |

माता_एव गृहणी.भाव-गृहीता कण्ठ-लम्बिनी ॥४।२१।५३॥

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

करोति गृहिणी.कार्यम् सुरता_आनन्द-दा सती ।

karoti gRhiNI.kAryam suratA_Ananda-dA satI |

कान्ता_एव मातृ.भावेन गृहीता कण्ठ-लम्बिनी ॥४।२१।५४॥

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

नूनम् विस्मारयति_एव मन्मथम् मातृ.भावनात् ।

nUnam vismArayati_eva manmatham mAtR-bhAvanAt |

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

bhAva~anusAri-phaladam padArtha~ogham avekSya ca ||4|21|55||

न ज्ञेन_इह पदार्थेषु रूपम् एकम् उदीर्यते ।

na jJeneha padArtheSu rUpam ekam udIryate |

दृढ.भावनया चेतः यत्_यथा भावयty अलम् ॥४।२१।५६॥

dRDha-bhAvanayA ceta:_yat_yathA bhAvayati_alam ||4|21|56||

तत् तत्-फलम् तदाकारम् तावत्.कालम् प्रपश्यति ।

tat tat phalam tat AkAram tAvat.kAlam prapazyati |

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

na tat_asti na yat satyam na tat_asti na yat mRSA ||4|21|57||

यत्_यथा येन निर्णीतम् तत् तथा तेन लक्ष्यते ।

yat_yathA yena nirNItam tat tathA tena lakSyate |

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

bhAvita~AkAza-mAtaGgam vyoma-hastitayA mana: ||4|21|58||

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

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

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

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

त्यज राम सुषुप्त-स्थः स्वात्मना_एव भव.आत्मनः ।

tyaja rAma suSupta-stha: svAtmanaiva bhavAtmana: |

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

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

न शक्तः जड.भावेन न.तु राम भव.आदृशः ।

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

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

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

तद् अवstv इति निर्णीय मा तेन_आगच्छ रञ्जनम् ।

tat_avastu_iti nirNIya mA tenAgaccha raJjanam |

तदेव सत्यम् इति वा_अपि_अ.भिन्नम् परमात्मनः ॥४।२१।६२॥

tadeva satyam iti vA_api_a-bhinnam paramAtmana: ||4|21|62||

मत्वा_अन्तः त्वम् अन्.आद्यन्तम् भावया_आत्मानम् आत्मना ।

matvA_anta:_tvam an.Adyantam bhAvayA_AtmAnam AtmanA |

चेतसि प्रतिबिम्बन्ति ये भावाः तव राघव ।

cetasi pratibimbanti ye bhAvA:_tava rAghava |

रञ्जयन्तु_अन्य-सक्तत्वान् मा ते त्वाम् स्फटिकम् यथा ॥४।२१।६३॥

raJjayantu_anya-saktatvAn mA te tvAm sphaTikam yathA ||4|21|63||

स्फटिकम् अ.मननम् यथा विशन्ति

sphaTikam a-mananam yathA vizanti

प्रकटतया न च रञ्जना विचित्रा ।

prakaTatayA na ca raJjanA vicitrA |

इह हि विमननम् तथा विशन्तु

iha hi vimananam tathA vizantu

प्रकटतया भुवण~एषणा भवन्तम् ॥४।२१।६४॥

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

॥

oॐm

Swami V summarizes these 64 couplets:

*sv. "RAMA asked:

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

VASISTHA replied:

It is a beautiful question, Rama, but_not the proper time to ask:

when you have listened to what I have to say,

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

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

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

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

but_everyone has a different definition of these and is convinced that

that definition is the truth.

Their philosophies are the expressions of their experiences

which are the fruit of their own practice,

which is in accordance with the convictions in their mind.

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

RÂMA said–

भगवन् सर्व.धर्म.ज्ञ संशयः_यः महान् अयम् ।

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

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

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

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

Lord

you know everything

have a serious and troubling doubt

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

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

*moT. bhagavan sarva.dharma-jJa samzaya:_ya: mahAnayam hRdi vy-A>vartate lola: kalloleva sAgare = > "yad atucchamanAyA-samanupAdhi gata-bhramam | yatnAttadanusamdhAnam kuru" iti gurunôkto rAma: svabuddhi-kauzalena tad anusamdhAya tatra mana:-kalpanAyogyatAmapazyan prAg-uktAyAm tatra ... ||4|21| atra zrIrAma: pRcchati vyAvartate sphurati | MoT_4,21.1 ||4|21| ... samzaya:_ me mahAn …

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

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

dik.kAlAdi-an-avacchinne tate nitye nirAmaye |

म्लाना संवित्_मनःनाम्नी कुतः का_इयम् उपस्थिता ॥४।२१।२॥

mlAnA samvit mana:nAmnI kuta: kA_iyam upasthitA ||4|21|2||

in the unbroken course of time and place

pervading everywhere unaffected

the twisted Awareness called

Mind

how and what could this that has come to be

dik.kAlAdi-an-avacchinne tate nitye nirAmaye | mlAnA samvit mana:nAmnI kuta: kA_iyam upasthitA

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

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

~AB. dik-kRta-pariccheda_abhAvAt tate, kAla-kRta-pariccheda_abhAvAn nitye, Adi-pada upAtta-vastu-kRta-pariccheda-virahAn nirAmaye | mlAnA viSayAkAra-kaluSA | kuta iti kAraNÂsambhava:, keti svarUpa_a.sambhava:, iyam iti aparokSatA ca manaso durzitA |

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

यस्माद् अन्यत् न नाम_अस्ति न भूतम् न भविष्यति ।

yasmAt_anyat_na nAma_asti na bhUtam na bhaviSyati |

कुतः कीद्र्क् कथम् तत्र कलङ्कः_तस्य विद्यते ॥४।२१।३॥

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

yasmAt_anyat_na nAma_asti na bhUtam na bhaviSyati | kuta: kIdrk katham tatra

kalaGka:_tasya vidyate

than which there's no

"other"

no has.been & no going.to.be

from where

how

what sort of sin is to be known in it

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

*sv..1-2-3 RAMA asked: If mind is all this, Lord, how does it_ever get tainted?

?. There is nothing else in that like mind neither in the past_nor will be in the future. How and why such a stain is manifest in the Absolute?

VASISHTHA said—

साधु राम त्वया प्रोक्तम् जाता ते मोक्ष.भागिनी ।

sAdhu rAma tvayA proktam jAtA te mokSa-bhAginI |

मतिः_उत्तम.निष्यन्दा नन्दनस्य_इव मञ्जरी ॥४।२१।४॥

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

there has arisen for your Mind's enjoyment

mokSa.Freedom

showering from on high

like the clusters of bursting blossoms

in the nandana.Garden of Paradise

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

excellent, rAma—being said by you

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

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

*moT. sAdhu rAma tvayA proktam jAtA te mokSa-bhAginI matir uttamaniSyandA – nandanasyeva maJjarI = > ... uttamo makaranda- nectar niSyanda gus:_iva vastv-anubhava-camatkAro yasyAH | zrIvasiSTha: uttaram kathayati uttamani:SyandA zreSThapravAhA | MoT_4,21.4 | ... uttamani:SyandA ...

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

पूर्व.अपर.विचार.अर्थ.तत्.परा_इयम् मतिः तव ।

pUrva.apara-vicAra.artha-tat.parA_iyam mati:_tava |

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

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

pUrva.apara-vicAra.artha-tat.parA

is this thought of yours

iyam mati:_tava

samprApsyasi padam proccai:

yat prAptam zamkarAdibhi: - which was got =

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

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

*sv.. VASISTHA replied: It is a beautiful question, Rama, but_not the proper time to ask: when you have listened to what I have to say, you will surely find the answer to this question with the utmost clarity.

प्रश्नस्य_अस्य तु हे राम न कालः_तव सम्.प्रति ।

praznasya_asya tu he rAma na kAla:_tava sam.prati |

सिद्धान्तः कथ्यते यत्र तत्र_अयम् प्रश्न उच्यते ॥४।२१।६॥

siddhAnta: kathyate yatra tatra_ayam prazna* ucyate ||4|21|6||

the time is not quite right for you!

When your siddhAttainment is told

then ask this question

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

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

*sv.. It is a beautiful question, Rama, but_not the proper time to ask: when you have listened to what I have to say, you will surely find the answer to this question with the utmost clarity.

praznasya_asya tu he rAma na kAlas tava samprati |

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

as for this question, #rAma—

well, the time is not_yet ripe for you:

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

praznasya_asya tu

प्रश्नस्य अस्य तु – But of this question, =

he rAma

हे राम – o #rAma, =

na kAla:_tava samprati

the time is not right for you

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

siddhAnta: kathyate yatra

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

where your siddhAttainment is told

tatra_ayam prazna ucyate

there ask this question.

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

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

*vlm.6. It is not_now the proper time and place for you to propose this question, it should be adduced when I would come to the conclusion of the subject.

सिद्धान्त.काले भवता प्रष्टvyo 'हम् इदम् परम् ।

siddhAnta-kAle bhavatA praSTavya:_aham idam param |

कर.आमलक.वत् तेन सिद्धान्तः_ते भविष्यति ॥४।२१।०७॥

karAmalaka.vat tena siddhAnta:_te bhaviSyati ||4|21|07||

in the time of attainment

by Your Grace

I am to be asked this question later

and then

clear as a gooseberry

it will be answered for you

siddhAnta-kAle bhavatA praSTavya:_ 'ham idam param karAmalaka.vat tena

siddhAntas te bhaviSyati

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

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

*sv.. It is a beautiful question, Rama, but_not the proper time to ask: when you have listened to what I have to say, you will surely find the answer to this question with the utmost clarity.

*moT. siddhAnta-kAle bhavatA – praSTavya:_aham idam param – karAmalaka-vat tena siddhAnta:_te bhaviSyati = > vakSyAmi ... tena praznena mayA samAhitena siddhAnta:_anubhavArUDha-tattva AtmA bhaviSyati | ¶ nanu yadi siddhAntakAle 'sau prazna:_tava smRtipatham nAyAsyati tadA kim kAryam ity | atrAha karAmalakavat prayatnarahitam | MoT_4,21.7 |

सिद्धान्त.काले प्रश्न.उक्तिः_एषा तव विराजते ।

siddhAnta-kAle praznokti:_eSA tava virAjate |

प्रावृषि_इव हि केका.उक्तिः युक्ता शरदि हंस.गीः ॥४।२१।०८॥

prAvRSi_iva hi kekA~ukti: yuktA zaradi hamsa.gI: ||4|21|08||

in your time of attainment

you'll hear the answer to your question

flaring.forth

like a peacock in the Rains,

like the sound of a swan in autumn.

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

as the sounds of the

peacock

and swan are best suited to

the rainy season

and autumn

siddhAnta-kAla prazna-ukti tava virAjate | prAvRSi_iva hi kekA~ukti: yuktA zaradi hamsa.gI:

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

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

सहजः नीलिमा व्योम्नि शोभते प्रावृषः क्षये ।

sahajarnIlimA vyomni zobhate prAvRSa: kSaye |

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

prAvRSi tvatanu~udagra-payoda-paTalotthita: ||4|21|9||

sahajarnIlimA vyomni

The inborn blueness of the sky

zobhate prAvRSa: kSaye

delights us when the Rains at.last_end

prAvRSi

in the Rains

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

sahajarnIlimA vyomni zobhate prAvRSa: kSaye | prAvRSi tvatanu~udagra-payoda-paTalotthita:

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

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

*sv. It is a beautiful question, Rama, but_not the proper time to ask: when you have listened to what I have to say, you will surely find the answer to this question with the utmost clarity.

अयम् प्रकृत आरब्धः_मnoनिर्णय उत्तमः ।

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

यद्वशात्_जनताजन्म तत् आकर्णय सुव्रत ॥४।२१।१०॥

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

ayam prakRta Arabdha:

this common undertaking

in Mind's determination

mano-nirNaya

uttama:

highest

yadvazAt

by what force

there is birth into family

hear about That, good

fellow.

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

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

एवम् प्रकृति.रूपा.इयम् मnoमनन=धर्मिणी ।

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

कर्म_इति राम निर्णीतम् सर्वैः इव मुमुक्षुभिः ॥४।२१।११॥

karma_iti rAma nirNItam sarvai:_iva mumukSubhi: ||4|21|11||

so ordinary form is

this

atribution

of Mind's mentation.

It's karma,

rAma,

decided as.if by all the Freedom-Seekers

evam prakRti-rUpA

iyam

is this

manas-manana=dharmiNI

Mind-mentation=bearer.

karma iti rAma nirNItam sarvai:

iva mumukSubhi:

by all the Freedom-Seekers.

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

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

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

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

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

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

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

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

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

pay attention now

by difference of vision

the different sorts of understanding

get different_names

thru the sayings of all those whose eloquence is expressed

in all their manifold schools

of philosophy

zRNu darzana-bhedena tat.nAma=abhimata~AkRtim | vAgminAm vadatAm yAtam citrAbhi: zAstra-dRStibhi:

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

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

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

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

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

यम् यम् भावम् उपादत्ते मno मनन.चञ्चलम् ।

yam yam bhAvam upAdatte mana:_manana-caJcalam |

तत्ताम् एति घन.आमोदम् अन्तस्थः पवनः_यथा ॥४।२१।१३॥

tattAm eti ghana~Amodam antastha: pavana:_yathA ||4|21|13||

whatever Feeling the Mind assumes

a fleeting thought

comes to the state of That

ghanAmodam - thick-fragrance = antastha: pavana:_yathA - as within the air

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

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

*sv..13-14-15-16-17 Just_as air coming into contact with different flowers takes on their scent, so mind entertaining different_notions takes on those moods, creates bodies suitable to them and, as the energy activating the senses, enjoys the fruition of its own notions. It is the mind, again, that provides the fuel for the functioning of the organs of action.

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

ततः_तम् एव निर्णीय तम् एव च विकल्पयन् ।

tata:_tam eva nirNIya tam eva ca vikalpayan |

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

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

tatas

From That

tam eva nirNIya

determine only that

tam eva ca vikalpayan

that only too imagining

anta:sthayA raJjanayA

raJjayan_svAm aham.kRtim

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

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

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

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

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

तत्_निश्चयम् उपादाय तत्र_एव रसम् ऋच्छति ।

tat_nizcayam upAdAya tatra_eva rasam Rcchati |

यत्_मयत्वम् शरीरे तु ततः_बुद्धि.इन्द्रियेषु च ॥४।२१।१५॥

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

tan nizcayam upAdAya tatraiva rasam Rcchati yan_mayatvam zarIre tu tatas buddhIndriyeSu ca

*moT. tata:_tannizcayam tasya bhAvasya nizcayam | camatkArakAri idam ity evam-rUpam nizcayam | upAdAya | tatraiva tasmin zubhe azubhe vA vAsanAvizeSe eva | rasam AsvAdam | Asaktim iti yAvat | Rcchati gacchati | tata:_tadanantaram | tu nizcaye | zarIre tanmayatvam bhavati | anyathA tatsvarUpe bAhye padArthe pravRtti-parihAra-rUpAyA:_ceSTAyA asambhavAt_na kevalam zarIre eva kim tu buddhIndriyeSv api tanmayatvam bhavati | anyathA teSAm api tatra puna: puna: svakriyAkAritvAyogAt | karma indriyANAm tu zarIreNaiva grahaNam | tathA hi | bAhye puruSa: prathamam kapitthAdikam bhuGkte | tata:_tasya mana:_tasya phalasya vAsanAm anta: dhArayati | tata: vAsanArUpasya tasya eva anusandhAnam puna: puna: karoti | tata: vAsanArUpeNa tena svAm ahaGkRtim raJjayati | tata:_tadAzritAni buddhIndriyANy api tad eva prati-sam.mukhAni bhavanti | tata:_tadAzrayam zarIram tat praty eva ceSTAm karotIti | yugmam | moT_4,21.15|| ... Rcchati / tanmayatvam ...IndriyeSv api

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

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

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

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

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

yat.mayam hi mana:_rAma deha:_tat.anu tat.vaza: |

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

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

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

yat.mayam hi mana:_rAma

deha:_tat.anu tat.vaza: |

tattAm AyAti gandha~anta:

pavana: gandhatAm iva -

whatever Mind constructs

(rAma)

Body

accordingly assumes similar force

—

and so

That comes to that

like a perfume and the air that_embodies it

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

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

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

बुद्धि.इन्द्रियेषु वल्गत्सु कर्म.इन्द्रिय.गणः_ततः ।

buddhi.indriyeSu valgatsu karmendriya-gaNa:_tata: |

स्फुरति स्वत एव_ऊर्वी रjoलोल इव_अनिले ॥४।२१।१७॥

sphurati svata* eva_UrvI raja:lola* iva_anile ||4|21|17||

buddhIndriyeSu valgatsu

when the buddhi.Intellect-organs are at play

karma-indriya-gaNa:_tata:

all of the Karma_organs then

sphurati svatas eva UrvI

emerge from yourself, a very wave

rajas-lola:_iva anile

like the play of dust in the wind.

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

When the buddhi.organs cavort,

all of the karma.organs then flourish,

emerging like a wave,

or the play of dust in the wind.

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

karmendriya-gaNe kSubdhe sva.zaktim praNayati_alam |

कर्म निष्पद्यते स्फारम् पांसु.जालम् इव_अनिले ॥४।२१।१८॥

karma niSpadyate sphAram pAMsu.jAlam iva_anile ||4|21|18||

karmendriya-gaNe kSubdhe sva.zaktim praNayati_alam | karma niSpadyate sphAram

pAMsu.jAlam iva_anile

and

when the karma-instruments are played

they soon show their own shakti.Power

karma

quickly ripening, spreads its flurrying dust in the wind

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

*sv..18-19 Mind is action and action is mind — the two are like the flower and its scent.

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

एवम् हि मनसः कर्म कर्म.बीजम् मनः स्मृतम् ।

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

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

a-bhinnaiva tayo: sattA yathA kusuma-gandhayoH ||4|21|19||

evam hi manasa:

for so from Mind

karma

thm karma-seed

Mind

thm remembered

a-bhinnA eva tayo: sattA

yathA kusuma-gandhayo: - .

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

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

*sv..18-19 Mind is action and action is mind — the two are like the flower and its scent.

*moT. phalitam kathayati - evam hi sati | manasa: mana:sakAzAt | karma utpadyate iti zeSa: | paNDitai: | mana: | karmaiva bIjam yasya | tat | tAdRzam | smRtam | karmaNa: mana: utpadyate iti bhAva: | phalitam AhAbhinneti | ata: etayo: karmamanasoH | sattA abhinnaiva bhavati | kayo: yathA | kusumagandhayo: yathA | na hi mana:_anuvRttim vinA zarIrAzrayam bAhyam api karma sampadyate | na ca hi karmasAdhitavAsanAmAtrarUpatAm vinA manarnAma kiJcid astIti bhAva: | MoT_4,21.19 ||4|21|

यादृशम् भावम् आदत्ते दृढ.अभ्यास-वशात्_मनः ।

yAdRzam bhAvam Adatte dRDha~abhyAsa-vazAt mana: |

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

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

yAdRzam bhAvam Adatte -

by.force.of firm-Practice

manas.Mind

tathA - thus

spandAkhya-karmAkhya-prathA-zAkhAm -

m spandAkhya-karmAkhya-prathA-zAkhA =

vimuJcati - liberating.

*vwv.659-660/20-21. Whatever state the mind takes hold of on account of firm practice, so does it let loose branches renowned as motion or action; so also does it bring about with care, the accomplish ment (of such action) in the form of its fruit. Then, experiencing that_very taste, it is bound quickly.

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

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

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

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

*AS: I agree.

तथा क्रियाम् तत् फलताम् निष्पादयति च_आदरात् ।

tathA kriyAm tat phalatAm niSpAdayati ca_AdarAt |

ततः_तम् एव च_आस्वादम् अनुभूय_आशु बध्यते ॥४।२१।२१॥

tata:_tam eva ca_AsvAdam anubhUya_Azu badhyate ||4|21|21||

tathA kriyAm - thus activity =

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

niSpAdayati ca_AdarAt

tata:_tam eva ca AsvAdam

anubhUya Azu –

as-soon-as experienced

badhyate –

it binds.

*vwv.659-660/20-21. Whatever state the mind takes hold of on account of firm practice, so does it let loose branches renowned as motion or action; so also does it bring about with care, the accomplishment (of such action) in the form of its fruit. Then, experiencing that_very taste, it is bound quickly.

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

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

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

यम्.यम् भावम् उपादत्ते तम् तम् वstv इति विन्दति ।

yam.yam bhAvam upAdatte tam tam vastu_iti vindati |

तत्.तत् श्रेyo 'न्यत् न_अस्ति_इति निश्चyo 'स्य च जायते ॥४।२१।२२॥

tat.tat zreya:_anyat_na_asti_iti nizcaya:_asya ca jAyate ||4|21|22||

whatever – "What which" = bhAvam upAdatte –

"Whatever feeling/state it_affects/assumes = tam tam –

thatever – "that that" = vastu –

is its "substantial" reality

finding it to be so = tat tat zreyas –

thatever is the best

there is no other"

and such a certainty is born

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

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

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

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

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

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

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

धर्म.अर्थ.काम.मोक्ष=आर्थम् प्रयतन्ते सदा_एव हि ।

dharma~artha-kAma-mokSa=Artham prayatante sadaiva hi |

मनांसि दृढ.भिन्नानि प्रतिपत्त्या स्वया_एव च ॥४।२१।२३॥

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

dharma.Order

artha

kAma-mokSa_artham

prayatante sadA eva hi

manAMsi dRDha-bhinnAni

pratipattyA svayA eva ca

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

*Mo. dharma_artha-kAma-mokSa_artham prayatante sadA eva hi manAMsi dRDha-bhinnAni pratipattyA svayA eva ca = > ...|| ¶ svayA pratipattyA na tu parapreraNayA | MoT_4,21.23 | ... dRDhabhAvAni ... svayaiva hi

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

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

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

dharmArthakAmamokSArtham prayatante sadaiva hi |

manAMsi dRDhabhinnAni pratipattyA svayaiva ca | 23

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

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

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

not.at.all in the sense of command

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

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

मनः_वै कापिलानाम् तु प्रतिपत्ति.निज.अमलम् ।

mana: vai kApilAnAm tu pratipatti-nija~amalam |

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

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

manas.Mind indeed

kApilAnAm tu

for kApilas

prati-patti-nijAmalam

urarI-kRtya - given assent =

nirNIya

kalpitA: zAstra-dRSTaya:

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

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

मोक्षे तु न_अन्यथा प्राptir_इति भावित.चेतसः ।

mokSe tu na_anyathA prApti:_iti bhAvita-cetasa: |

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

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

mokSe tu na_anyathA

but in Freedom not other than

prApti:iti

bhAvita-cetasa:

svAm dRSTim - their own view =

pratibimbanti

sthitA:

sva.niyama-bhramai:

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

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

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

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

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

वेदान्त-वादिno बुद्ध्या ब्रह्म.उदम् इति रूढया ।

vedAnta-vAdina:_buddhyA brahma.udam iti rUDhayA |

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

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

vedAnta-vAdino

buddhyA -

intellectually

brahma udam -

the waters of the brahman.Immensity

iti rUDhayA

mukti.liberation

zama-dama=upetA

nirNIya parikalpitA - .

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

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

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

मुक्तौ तु न_अन्यथा प्राptir_इति भावित.चेतसः ।

muktau tu na_anyathA prApti:_iti bhAvita-cetasa: |

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

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

muktau tu

but in Freedom not_anyhow

na anyathA

prApti:

iti bhAvita-cetasa:

svAm dRSTim pravivRNvanti

svai:_eva niyama-bhramai: - .

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

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

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

विज्ञान.वादिno बुद्ध्या स्फुरत्-स्वभ्रम.रूपया ।

vijJAna.vAdina:_buddhyA sphurat-svabhrama-rUpayA |

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

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

*moT vijJAnav-Adina:_buddhyA – sphurat sva-bhrama-rUpayA mukti: zama-dama upetA nirNIya parikalpitA - ...|| vijJAnavAdina: vijJAnAdvaitavAdina:_bauddhAH | svAm dRSTim vijJAnam evedam itirUpAm | pra.vivRNvanti prakaTIkurvanti | MoT_4,21.28a|| vijJAnavAdino buddhyA sphurat sva.bhrama-rUpayA / // Ma:_4,21.28a, .b //

vijJAna.vAdina:_those who talk about_vijnAna.Understanding

buddhyA sphurat with an Intellect_effusing

svabhrama-rUpayA – with self.delusive form =

mukti: - getting.Free is =

zama-dama=upetA

nirNIya parikalpitA

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

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

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

*moT vijJAnav-Adina:_buddhyA – sphurat sva-bhrama-rUpayA mukti: zama-dama upetA nirNIya parikalpitA = > ...|| vijJAnavAdina: vijJAnAdvaitavAdina:_bauddhAH | svAm dRSTim vijJAnam evedam itirUpAm | pravivRNvanti prakaTIkurvanti | MoT_4,21.28a|| vijJAnavAdino buddhyA sphurat sva.bhrama-rUpayA / // Ma:_4,21.28a, .b //

मुक्तौ तु न_अन्यथा प्राptir_इति भावित.चेतसः ।

muktau tu na_anyathA prApti:_iti bhAvita-cetasa: |

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

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

"muktau tu na_anyathA prApti:"

iti bhAvita-cetasa:

so affectively imagined

svAm dRSTim pravivRNvanti

svai:_eva niyama-bhramai:

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

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

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

आर्हता.आदिभिः_अnyaiz च स्वया_अभिमतया इच्छया ।

ArhatA.Adibhi:_anyai:_ca svayA_abhimatayA icchayA |

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

citrA:_citra-samAcArai: kalpitA: zAstra-dRSTaya: ||4|21|30||

ArhatA.Adibhi:

anyai:_ca

svayA_abhimatayA icchayA -

with their own desired interpretations

citrA:

citra-samAcArai:

kalpitA: zAstra-dRSTaya: - .

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

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

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

*AS: Buddhists are not_explicitly mentioned, but "Jainas and others" is the term. The AB commentary with the footnote suggests the others to include kApila (followers of kapila = sAMkhya ), kaulika (= shAkta) etc. The long commentary seems to concentrate the varied philosophy of the Jainas and their peculiar practices.

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

nir.nimitta.uttha-saumya~ambu-budbuda~oghai:_iva_utthitai: |

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

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

nir.nimitta uttha-saumya_ambu-budbuda_oghai:

iva utthitai: -

w nir.nimitta uttha-saumya_water-bubble-floods like_arisen

sva.nizcitai:

iti prauDhA nAnA~AkArA hi rItaya: - .

*m.31 Without_any immediate motivation or cause, innumerable bubbles arise in quiet waters. (Similarly) many ordinances, practices and rules have emerged from different kinds of perceptions and beliefs (about the world) and took root (became firmly current).

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

सर्वासाम् एव च_एतासाम् रीतीनाम् एवम् आकारः ।

sarvAsAm eva ca_etAsAm rItInAm evam AkAra: |

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

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

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

of all these customs such is the formation–

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

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

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

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

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

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

na nimna-ikSU kaTu-svAdU zIta.uSNau na_indu-pAvakau |

यत्_यथा परम.अभ्यस्तम् उपलब्धम् तथा_एव तत् ॥४।२१।३३॥

yat_yathA parama~abhyastam upalabdham tathA_iva tat ||4|21|33||

no neem tree nor sugarcane

bitter nor sweet

in coolth and warmth

no Moon & no fire

that which is well conditioned

is what.you.get

thus it's That

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

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

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

यः_त्व् अकृत्रिम.आनन्दः_तद् अर्थम् प्रयतैः नरैः ।

ya:_tu_akRtrima~Ananda:_tat_artham prayatair narai: |

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

mana:_tat.mayatAm neyam yena_asau sam.avApyate ||4|21|34||

yas tu akRtrima Anandas –

but what is unfeigned in Ananda.Happiness =

tad artham

prayatair narai: -

by devout/purified humans =

manastat.mayatAm

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

yena_asau samavApyate –

whereby it is produced.

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

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

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

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

दृश्यम् सम्.परिडिभ्यम् स्वम् गुच्छम् परिहरन् मनः ।

dRzyam sam.pariDibhyam svam guccham pariharan mana: |

तj.जाभ्याम् सुख.दुःखाभ्याम् न_अवश्यम् परिकृष्यते ॥४।२१।३५॥

tat.jAbhyAm sukha-du:khAbhyAm na_avazyam parikRSyate ||4|21|35||

dRzyam sampariDibhyam

svam guccham pariharan_mana:

taj.jAbhyAm sukha-du:khAbhyAm

na_avazyam parikRSyate

#sampariDi – circling about - .

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

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

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

#DI < ?

#sampariDi

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

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

दृश्यम् आभासम् आभोगि बन्धम् आभावय_अनघ ॥४।२१।३६॥

dRzyam AbhAsam Abhogi bandham AbhAvaya_anagha ||4|21|36||

a-pavitram a-sad.rUpam mohanam

bhaya-kAraNam -

the cause of fear

dRzyam AbhAsam –

the visible projection

Abhogi bandham AbhAvaya

anagha, dear boy

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

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

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

माया_एषा सा हि_अविद्या_एषा भावना_एषा भयावहा ।

mAyaiSA sA hi_avidyaiSA bhAvanaiSA bhayAvahA |

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

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

mAyaiSA sA

This maya.Illusion is

avidyA.

this bhAvanA eSA bhayAvahA

samvida:_tat.mayatvam yat tat karma

iti vidur budhA:

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

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

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

दृष्ट्वा दृश्य~एकतानत्वम् विद्धि त्वम् मोहनम् मनः ।

dRSTvA dRzya~ekatAnatvam viddhi tvam mohanam mana: |

प्रमार्जया_एव तत्_मिथ्या महा.मलिन.कर्दमम् ॥४।२१।३८॥

pramArjayaiva tat_mithyA mahA.malina-kardamam ||4|21|38||

dRSTvA dRzya_eka-tAnatvam viddhi tvam mohanam mana: pramArjayA eva tan-mithyA

mahA-malina-kardamam

*moT. nanu mana: kiMrUpam asti yena kRtA dRzyabhAvanA mAyAdinAmatvenoktety | atrAha draSTu: dRzikriyAkartu: | dRzyaikatAnatvam dRzyam prati sammukhatAm | mohanam mohakAri | mana: viddhi | tat bhramAya bhramotpAdAya sat | mithyA bhavati | AbhAsamAtratvena vastusat_na bhavatIty artha: | katham | mahyAm mRttikAyAm | makkolakarma sudhAlepa: | tadvat | yathA mRttikAyAm kRtasudhAlepa: vastuta: san nAsti | mRttikAyA: eva tathA sthitatvAt sudhAyA: lepatayaiva bhAvAt | tathA cinmAtre bhAsamAnam mana: vastutarnAsti cinmAtrasyaiva tathA sthitatvAt ity artha: | MoT_4,21.37 || draSTur dRzya... mana: / bhramAyaiva ca tan mithyA mahImakkolakarmavat ¶

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

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

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

दृश्य.तन्.मयता या_एषा स्वभाव.स्था_अनुभूयते ।

dRzya-tat.mayatA yaiSA svabhAva.sthA_anubhUyate |

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

samsAra-madirA sA_iyam a-vidyA_iti ucyate budhai: ||4|21|39||

dRzya-tanmayatA yA eSA svabhAva.sthA anu.bhUyate samsAra-madirA seyam

avidyA iti ucyate budhai: - is called "avidyA" by the realized

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

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

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

#han - #uddhan - With *ud, #han which has one of its primary meanings "to move", comes to mean "to move in an uncontrolled manner", "to jolt", "to strut" and thence "to behave haughtily or insolently". We have this sense in <andhAnAm uddhati: yA_iyam sA dRzyAya_eva jAyate> fm5082.020. uddhati means auddhatya, ucchRnkhalala, "unrestrained behaviour" and consequently "audacity". #parahan yields the sense of "deformed", "disfigured" "stained" as in <zubha-azubha-prasara-parAhatAkRtau ... manasi> fm4042.052. Elsewhere parAhata means "contradicted", parA means "away", "off" and implies "separation". This is crystal.clear in the word parAga meaning (pollen) which separates from the flower and drops down (parAgacchati). Here awayness stands for thoroughness. At two places in the yoga.vAsiSTha #upahan has the past participle form of #upahata. The meaning however differs in both. While at one place it means "overpowered or "under the impact of”, at_another place it means, "withered off" or "fallen off" or "disappeared". samsAra-madirA sA_iyam a-vidyA_iti ucyate budhai: ||4|21|39|| anayA_upahata: loka: kalyANam na_adhigacchati | fm4021.039-040; puNya-kSaya~anusamdhAnAt ... papAta_upahata~AkRti: ||4|21| fm4008.015.

अनया_उपहतः_लोकः कल्याणम् न_अधिगच्छति ।

anayA_upahata: loka: kalyANam na_adhigacchati |

भास्वरम् तपन.आलोकम् पटल.अन्ध~ईक्षणः_यथा ॥४।२१।४०॥

bhAsvaram tapana~Alokam paTala~andha~IkSaNa:_yathA ||4|21|40||

anayA by it

upahata: loka:_the affected world

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

bhAsvaram tapanAlokam paTala_andha-IkSaNa:_yathA

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

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

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

*mo. anayA upahata: loka: kalyANam na adhi>gacchati bhAsvaram tapanAlokam – paTala_andha-IkSaNa:_yathA = > ...|| ¶ ko 'nartha:_anayAvidyayA kriyate ity | atrAha anayA draSTu: dRzya-tanmayatArUpayA | avidyayA | kalyANam svAtmani vizrAntirUpam | paTalam netrarogavizeSa: | MoT_4,21.39 ||

andha.paTala = timira.paTala – partial blindness

स्वयम् उत्पद्यते सा च संकल्पाद् व्योम.वृक्षवत् ।

svayam utpadyate sA ca samkalpAt_vyoma-vRkSavat |

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

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

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

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

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

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

mahAmate.!very.wise!

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

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

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

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

tree in the sky; without_notion it does not manifest??, o great-minded!

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

*mo. svayam utpadyate sA ca samkalpAt_vyoma-vRkSa-vat – asamkalpana-mAtreNa bhAvanAyAm mahAmate = > dRzya-mArjane...|| ¶ nanu sA kuta utpadyata ity | atrAha utpadyate prAdurbhavati | nanu sA katham nazyati ity | atrAhAsaGkalpanamAtreti | asaGkalpanamAtreNa saGkalpAkaraNa-mAtreNa | ata evAha svayam // Ma:_4,21.40ba// // Ma:_4,21.41a //

क्षीणायाम् स्वरसाद् एव विमर्शेन विलासिना ।

kSINAyAm svarasAt_eva vimarzena vilAsinA |

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

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

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

asamsaGga: - unattached =

padArtheSu sarveSu - fr all things =

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

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

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

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

सत्य.दृष्टौ प्रपन्नायाम् असत्ये क्षयम् आगते ।

satya-dRSTau prapannAyAm asatye kSayam Agate |

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

nirvikalpa-cit_acchAtmA sa* AtmA sam.avApyate ||4|21|43||

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

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

satya-dRSTau – when/in Such-perception =

prapannAyAm – resorting =

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

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

sa AtmA samavApyate - that Self is attained.

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

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

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

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

न सत्ता यस्य न_असत्ता न सुखम् न_अपि दुःखिता ।

na sattA yasya na_asattA na sukham na_api du:khitA |

केवलम् केवली.भावो यस्य_अन्तर् उपलभ्यते ॥४।२१।४४॥

kevalam kevalI.bhAva:_yasya_antar upalabhyate ||4|21|44||

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

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

upalabhyate.is.perceived/understood

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

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

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

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

अभव्यया भावनया न चित्त.इन्द्रिय.दृष्टिभिः ।

abhavyayA bhAvanayA na citta.indriya-dRSTibhi: |

आत्मनो ऽनन्य-भूताभिः_अपि यः परिवर्तितः ॥४।२१।४५॥

Atmana:_ananya-bhUtAbhi:_api ya: parivartita: ||4|21|45||

abhavyayA bhAvanayA na citta indriya-dRSTibhi: Atmana:_a nanya-bhUtAbhi:_api ya: parivartita:

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

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

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

*VA. Atman is not_achieved, surely, by improper imagination, nor by visions of sense and mind, nor by ascribing truth to unreal?

(ananya-bhUtAbhir?)

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

वासनाभिः_अनन्ताभिः_व्योम_इव घन.राजिभिः ।

vAsanAbhi:_anantAbhi: vyoma_iva ghana-rAjibhi: |

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

samdigdhAyAm yathA rajjvAm sarpa-tattvam tathA_iva hi ||4|21|46||

vAsanAbhi:_anantAbhi: – by endless vAsanAs = vyoma_iva ghana-rAjibhi: - like the sky by strings of cloud = samdigdhAyAm yathA rajjvAm sarpa-tattvam tathA eva hi - .

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

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

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

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

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

##dih - #samdih - #samdigdha‑ - smeared or covered with (instr.), confounded with (instr.) • indistinct, dubious, precarious; doubtful, uncertain, Abstr. ‑tvam.

चिद्.आकाश.आत्मना बन्धस् त्व् अ.बद्धेन_एव कल्पितः ।

cit.AkAza~AtmanA bandha:_tu_a-baddhena_eva kalpita: |

कल्पितम् कल्पितम् वस्तु प्रति.कल्पनया_अन्यथा ॥४।२१।४७॥

kalpitam kalpitam vastu prati.kalpanayA_anyathA ||4|21|47||

cit-AkAzAtmanA bandha astu abaddhena eva kalpita: kalpitam kalpitam vastu prati-kalpanayA anyathA

*moT. tadvad eva cit.AkAzAtmanA cit.AkAzasvarUpeNAtmanA | abaddhenaiva satA | bandha: dRzyAkhya:_bandha: | kalpita: kalpanayA sampAdita: | moT_4,21.46 ||4|21| nanu kalpita eSa bandha: katham nazyatIty | atrAha kalpitam kalpitam vastu sarvam kalpitavastu | anyayA svasmAd bhinnayA | pratikalpanayA |...kalpanayAnyathA ||4|21|

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

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

*sv..47-48 Ignorance raises a doubt; doubt perceives — that perception is perverted.

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

itself not bound?

thinking assumption as true leads to more errors/assumptions

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

तदेव_अन्यत्वम् आदत्ते खम् अहोरात्रयोर् इव ।

tadeva_anyatvam Adatte kham ahorAtrayo:_iva |

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

yat_a-tuccham an-AyAsam an-upAdhi gata-bhramam ||4|21|48||

tadeva_anyatvam Adatte - only that is given as differentiation =

kham ahorAtrayo:_iva

yat_atuccham

anAyAsam

anupAdhi

gatabhramam - .

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

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

*sv..47-48 Ignorance raises a doubt; doubt perceives — that perception is perverted.

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

*AS: An imagined object is reimagined by yet_another notion and thus becomes different just_as (the imaginary) sky takes on different_appearances during day and night. • Whatever is exalted (atuccham) stable (an-AyAsam - without_effort, without_action) unattached (an-upAdhi) and beyond illusion (gatabhramam)...

तत् तत्-कल्पनया_अतीतम् तत्-सुखाय_एव कल्पते ।

tat tat-kalpanayA_atItam tat-sukhAya_eva kalpate |

शून्य एव कुसूले तु सिंहः_अस्ति_इति भयम् यथा ॥४।२१।४९॥

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

tat tat-kalpanayA atItam

tat-sukhAya eva kalpate

zUnya eva kusUla.granary-e tu

siMha:_asti iti bhayam yathA - .

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

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

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

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

Second line belongs to the next_verse.

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

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

"शून्य एव शरीरे ऽन्तर् बद्धः_अस्मि_इति भयम् तथा ।

"zUnya* eva zarIre_antar baddho'smi_iti bhayam tathA |

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

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

"zUnya eva zarIre_antar-baddha:_asmi" iti bhayam tathA zUnya eva ku.sUle tu prekSya siMho na labhyate - .

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

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

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

तथा संसार.बन्ध.अर्हः प्रेक्षितः_असौ न लभ्यते ।

tathA samsAra-bandha~arha: prekSito'sau na labhyate |

इदम् जगद् अयम् च_अहम् इति सम्भ्रान्तम् उत्थितम् ॥४।२१।५१॥

idam jagat_ayam ca_aham iti sambhrAntam utthitam ||4|21|51||

tathA thus samsAra-bandha_arha: what merits samsâric bondage prekSita:_asau this having been beheld na labhyate is not procuced/begotten idam jagad ayam ca aham this world and this "I" iti sambhrAntam utthitam such confusion having arisen

...

*m.51. If one (critically and deeply) looks at the those which bind one to 'samsāra', they are not_available. When one thinks 'I am', this mutable world arises.

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

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

= tathA samsAra-bandha_arha: – prekSita:_asau na labhyate idam jagad ayam ca aham iti sambhrAntam utthitam = > ayam dehAdi-samghAta: | ¶ nanu tarhi idam jagat_ayam aham ity evam bandhabadhyarUpA pratIti: katham astIty | atrAha ... prekSita: san na labhyate ... bhrAntir utthitA ¶

बालानाम् मध्यमे काले छाया वैतालिकी यथा ।

bAlAnAm madhyame kAle chAyA vaitAlikI yathA |

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

kalpanAvazata: janto:_bhAva.abhAva-zubha.azubhAH ||4|21|52||

...

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

for children

in the middle of the day

a shadow

a Zombie Magician

by.force.of people's imagining

there's lucky & unlucky shifting states

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

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

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

क्षणाद् अ.सत्ताम् आयान्ति तत्ताम् अपि पुनः क्षणात् ।

kSaNAt_a-sattAm AyAnti tattAm api puna: kSaNAt |

माता_एव गृहणी.भाव-गृहीता कण्ठ-लम्बिनी ॥४।२१।५३॥

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

kSaNAt_asattAm AyAnti – at once they come to a state not-being-So = tattAm api puna: kSaNAt – yet_again at once to Thatness = mAtA eva – even a mother =

gRhaNI.bhAva-gRhItA kaNTha-lambinI

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

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

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

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

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

करोति गृहिणी.कार्यम् सुरता_आनन्द-दा सती ।

karoti gRhiNI.kAryam suratA_Ananda-dA satI |

कान्ता_एव मातृ.भावेन गृहीता कण्ठ-लम्बिनी ॥४।२१।५४॥

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

karoti gRhiNI.kAryam suratAnanda-dA satI kAntaiva mAtR-bhAvena gRhItA kaNTha-lambinI

*moT. suratAnandadAyinI // Ma:_4,21.53 b// ... gRhItAkaNThalambinI // Ma:_4,21.54a //

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

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

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

नूनम् विस्मारयति_एव मन्मथम् मातृ.भावनात् ।

nUnam vismArayati_eva manmatham mAtR-bhAvanAt |

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

bhAva~anusAri-phaladam padArtha~ogham avekSya ca ||4|21|55||

nUnam vismArayati eva manmatham mAtR-bhAvanAt bhAva_anusAri-phaladam

padArtha_ogham avekSya ca

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

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

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

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

wife as a mother.

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

to many objects (continues next)...

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

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

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

*mo. nUnam vismArayati eva manmatham mAtR-bhAvanAt | bhAva_anusAri-phaladam padArtha_ogham avekSya ca = > ...|| ¶ // Ma:_4,21.55 // dUram ... manmathonmAdabhAvanAm ...

न ज्ञेन_इह पदार्थेषु रूपम् एकम् उदीर्यते ।

na jJeneha padArtheSu rUpam ekam udIryate |

दृढ.भावनया चेतः यत्_यथा भावयty अलम् ॥४।२१।५६॥

dRDha-bhAvanayA ceta:_yat_yathA bhAvayati_alam ||4|21|56||

na jJena - not by the knowing/wise -

iha - here -

padArtheSu rUpam -

the form of things -

ekam udIryate

- x

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

yat_yathA bhAvayati_alam

dRDha-bhAvanayA – with firm bhAvana.Feeling - ceto yat_yathA bhAvayati_alam -

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

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

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

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

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

तत् तत्-फलम् तदाकारम् तावत्.कालम् प्रपश्यति ।

tat tat phalam tat AkAram tAvat.kAlam prapazyati |

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

na tat_asti na yat satyam na tat_asti na yat mRSA ||4|21|57||

tat tat phalam tat AkAram tAvat.kAlam prapazyati | na tat_asti na yat satyam

na tat_asti na yat mRSA

thatever fruit then.form

thus-time beholding

not that is

not what is really.So

na yat satyam

not that is

na yan_mRSA - .

not what is wrong(ly)

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

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

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

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

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

*that That.fruit then.form thus-time beholding not that is na tat_asti not what is really.So na yat satyam na tat_asti not that is na yan_mRSA - not what is wrong(ly).

यत्_यथा येन निर्णीतम् तत् तथा तेन लक्ष्यते ।

yat_yathA yena nirNItam tat tathA tena lakSyate |

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

bhAvita~AkAza-mAtaGgam vyoma-hastitayA mana: ||4|21|58||

yat_yathA yena nirNItam tat tathA tena lakSyate bhAvitAkAza-mAtaGgam vyoma-hastitayA mana:

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

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

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

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

*moT. yat_yathA yena nirNItam tat tathA tena lakSyate | bhAvitAkAza-mAtaGgam – vyoma-hastitayA mana: = > bhAvita: ...|| nirNITam bhAvitam | anyathA ekam eva vastu ekasya harSadam anyasya du:khadam na syAd iti bhAva: | MoT_4,21.57b | bhAvitAkAzamAtaGgam sat | mana: | vyomahastitayA vyomahastibhAvena | vyomahastI bhUtveti yAvat // Ma:_4,21.58 //

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

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

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

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

a cow elephant in a forest in the spacious sky

browses the sky.field

from That_a conception

you

a Selfling mode of All.Being

*Mo. vyoma-kAnana-mAtaGgIm – vyoma-sthAm anu>dhAvati – tasmAt samkalpam eva tvam – sarva.bhAva-mayAtmakam = > ...|| ¶ vyomakAnanamAtaGgIm anudhAvati | kathambhUtAm | kAnanAdhArabhUte vyomni tiSThatIti tAdRzIm | MoT_4,21.58b, 59a ||

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

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

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

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

त्यज राम सुषुप्त-स्थः स्वात्मना_एव भव.आत्मनः ।

tyaja rAma suSupta-stha: svAtmanaiva bhavAtmana: |

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

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

let it go, rAma

suSupta.stha:

settled in sweet sleep

svAtmanaiva

by your very own self

bhavAtmana:

the Self-becoming

maNi:_

the wishing.stone

pratibimbAnAm of reflections

pratiSedha-kriyAm prati

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

pratiSedha-kriyAm prati

*m.60-61. And so O Rāma, give up all thoughts and contemplations as if you are in deep sleep. Abide in your self and be your self. None of the reflections will affect_you. It will be like a diamond which is not_affected by reflections in it. What is in you, that is the world which is reflection?

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

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

न शक्तः जड.भावेन न.तु राम भव.आदृशः ।

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

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

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

na zakta:

not_able because.of inert state

jaDa-bhAvena

but_not, rAma,

bhavAdRza:

yadAtmani jagad

rAma =

tava iha pratibimbati

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

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

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

not_able, o rama, being inert, make the appearance of existence (in

reflections)

that world, rama, is your reflection in yourself.

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

तद् अवstv इति निर्णीय मा तेन_आगच्छ रञ्जनम् ।

tat_avastu_iti nirNIya mA tenAgaccha raJjanam |

तदेव सत्यम् इति वा_अपि_अ.भिन्नम् परमात्मनः ॥४।२१।६२॥

tadeva satyam iti vA_api_a-bhinnam paramAtmana: ||4|21|62||

tat_avastu iti nirNIya

mA tena Agaccha raJjanam

tat_eva satyam iti vA

api abhinnam paramAtmana:

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

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

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

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

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

unseparated great Atman.

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

*moT. tat_avastu iti nirNIya mA tena Agaccha raJjanam – tat_eva satyam iti vA api abhinnam paramAtmana: = > tasya cid-aikyA...|| ¶ raJjanAm uparaktatvam | MoT_4,21.61 | ... raJjanAm ...

मत्वा_अन्तः त्वम् अन्.आद्यन्तम् भावया_आत्मानम् आत्मना ।

matvA_anta:_tvam an.Adyantam bhAvayA_AtmAnam AtmanA |

चेतसि प्रतिबिम्बन्ति ये भावाः तव राघव ।

cetasi pratibimbanti ye bhAvA:_tava rAghava |

रञ्जयन्तु_अन्य-सक्तत्वान् मा ते त्वाम् स्फटिकम् यथा ॥४।२१।६३॥

raJjayantu_anya-saktatvAn mA te tvAm sphaTikam yathA ||4|21|63||

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

sphaTikam amananam yathA vizanti prakaTatayA na ca raJjanA vicitrA | matvA_anta:_tvam an.Adyantam bhAvayA_AtmAnam AtmanA cetasi pratibimbanti

ye bhAvA:_tava rAghava raJjayantu anya-saktatvAn

mA.do.not- te tvAm sphaTikam yathA

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

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

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

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

self by itself.

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

attached to them, these are not_you, you are like pure crystal.

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

स्फटिकम् अ.मननम् यथा विशन्ति

sphaTikam a-mananam yathA vizanti

प्रकटतया न च रञ्जना विचित्रा ।

prakaTatayA na ca raJjanA vicitrA |

इह हि विमननम् तथा विशन्तु

iha hi vimananam tathA vizantu

प्रकटतया भुवण~एषणा भवन्तम् ॥४।२१।६४॥

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

crystalline thoughtlessness

sphaTikam a-mananam

they entering

yathA vizanti

prakaTatayA na ca raJjanA vicitrA

iha hi vimananam

tathA vizantu - thus let thementer

prakaTatayA bhuvaNa-ISaNA bhavantam – .

*m.64 A crystal manifests all those colourful things that_enter it without_any thinking. You also manifest without_any wish or desire all that_enter from this world into you without_any thinking.

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

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

prakaTatayA bhuvanaiSaNA bhavantam | 64

*VA. as cristals allows reflections of various things without_attachment_and thinking, so you now allow beings and desires to manifest without_attachment_and thinking.

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

*moT. nanu katham raJjanAbhAva: deham tAvat zakya ity | atra sargAntazlokena kathayati vimananam mananAkhyamanodharmarahitam | yathA nirmalam sphaTikam vicitrA: raJjanA vizanti | tathA mananAparaparyAyAnusandhAnarAhityena zuddham bhavantam api padArthasaGkalpanArUpA: raJjanA vizantv iti piNDArtha: | lepAkAriNI raJjanA yady AyAti tadA na kAcid dhAnir iti bhAva: | iti zivam | MoT_4,21.64 ||4|21| sphaTikam apamalam ... prakaTatayA navaraJjanA vicitrA: ...

#sphATika: स्फटिक sphATika: स्फाटिक - crystal, quartz. —jd - sphaTika=anta:samniveza:_y3067.035 -

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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॥
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Enquiry the highest wisdom, and Peace the highest enjoyment.
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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॥
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FM.4.20

MIND AND BODY

jd:

Manas.Mind, in logical terms, is a self.containing Set.

The logical Set "manas" is composed of four Elements, one of which is the Set itself ..

so Manas is the Set = {Manas.Mind, buddhi.Effective.Mind, citta.Chitta.Affective.Mind, Ahamkâra."I"dentity}

Note that the term "Mind" always respresents *manas, while *citta is "Affection" or "affective mind".

manas.Mind is always the collective process of its parts.

citta.Affection is the conceptual activity of Mind.

buddhi.Intellect is its realized function.

VASISHTHA said—

एतत् ते कथितम् सर्वम् मनः_रूप.निरूपणम् ।

etat te kathitam sarvam mana:_rUpa.nirUpaNam |

मया राघव न_अन्येन केन.चित्_नाम हेतुना ॥४।२०।१॥

mayA rAghava na_anyena kena.cit_nAma hetunA ||4|20|1||

All of this has been told by me

to you, Râghava,

to elucidate the many forms of Mind—

for no other reason at.all.

*m.1 O Rāma, whatever I have said is all to establish the nature and form of ‘mind’. There is no other reason.

*MoT. … etat sarvam yo yathA yatate sa: tathA bhavati_ity etat samastam | mayA | he rAghava | manorUpa.nirUpaNe manonirUpaNa.nimitta.m | te kathitam | anyena hetunA na kathitam vyarthatvAt ||

*vlm.p.1. Vasishtha said:—Now Râma, I have told you all this in order to explain the nature of the mind to you, and for no other reason.

etat te kathitam sarvam . this has all been told to you .

mana:rUpa.nirUpaNam . this investigation of the form of Mind .

mayA . by me, Râghava, . na_anyena kena.cit_nAma hetunA . not for any other cause whatever

रूप् #rUp . #nirUp . ni.rUp . #nirUpyate . to determine, y3119.006 . #nirUpaNa . #m.n.. determining, defining • looking into, searching, investigation, examination, Sarvad.

दृढ.निश्चयवत् चेतः यत् भावयति भूरिशः ।

dRDha.nizcayavat ceta: yat bhAvayati bhUriza: |

तत्ताम् याति_अनल.आश्लेषात् अयःपिण्डः_अग्निताम् इव ॥४।२०।२॥

tattAm yAti_anala.AzleSAt aya:piNDa:_agnitAm iva ||4|20|2||

cetas.Awareness

becomes

a firm conviction of what.it.is=made.to.be

repeatedly.

This comes to that,

as when an

iron rod,

embracing the degrees of heat,

takes.on the quality of

fire.

the Chetas Awareness becomes a firm conviction of what it

is made.to.be repeatedly. This comes to that, as when a lump

of metal, embracing the heat, takes.on the quality of fire.

dRDha.firm/solid.nizcaya.conviction/certainty.vat.like cetas.Conceptual

The cetas.Chetas.Conceptual.Awareness having a firm conviction, .

yat bhAvayati bhUrizas

which is made.to.become repeatedly

tat tAm yAti

that certainty comes to tha Awarenesst,

anala.AzleSAt

as from embracing the heat

aya:.piNDa: agnitAm iva

an iron ball assumes the Quality of Fire

"When <manas> identifies itself with a concept, it appears to itself as that concept, as an iron ball in the fire becomes itself like fire. <manas> is both perceiver <puruSa> and the perceived universe <vizva.rUpatA>. Dasgupta, Hist. Ind. Phil.

*m.2 Like an iron ball which acquires the heat and colour of fire when embraced by fire, the same way whatever mind contemplates upon with firm determination and perseverance, it becomes that itself.

*sv. For, mind takes on the form of that which it intensely contemplates.

*vlm.2. Whatever the mind often thinks upon with a strong conviction of its reality, it immediately assumes that form, as the iron.ball becomes ignited by its contact with fire.

*m.2 Like an iron ball which acquires the heat and colour of fire when embraced by fire, the same way whatever mind contemplates upon with firm determination and perseverance, it becomes that itself.

* dRDha.firm/solid.nizcaya.conviction/certainty.vat.like cetas.Conceptual The cetas.Conceptual.Awareness having a firm conviction, yat bhAvayati bhUrizas which is made.to.become repeatedly tat tAm yAti that certainty comes to tha Awarenesst, anala.AzleSAt as from embracing the heat aya:.piNDa: agnitAm iva like an iron ball assming the quality of fire

भाव.अभाव.ग्रह.उत्सर्ग.दृशः_चेतन.कल्पिताः ।

bhAva.abhAva.graha.utsarga.dRza:_cetana.kalpitA: |

न_असत्या* न_अपि सत्याः_ता* मनः चापल.कारिताः ॥४।२०।३॥

na_asatyA* na_api satyA:_tA* mana: cApala.kAritA: ||4|20|3||

Being and nonBeing; presence and absence; grasping, letting.go,

these are perceptions, ideations of consciousness.

They are neither real nor unreal, but merely restless stirrings of the mind.

*sv. Existence, nonexistence, gaining and renouncing — all these are no more than moods of the mind.

*MoT_4,20.3 || ... cittena kalpitA: ... manaz cApala.kAraNA:

* cetana.kalpitA:are conscient ideationna asatyA: na api satyA: tA:not unreal nor real, they are manas.cApala.kAritA:mental.turmoil.effects.

मनः मोहे तु कर्तृ स्यात् कारणम् च जगत्.स्थितेः ।

mana: mohe tu kartR syAt kAraNam ca jagat.sthite: |

विश्वरूपतया_एव_इदम् तनोति मलिनम् मनः ॥४।२०।४॥

vizvarUpatayA_eva_idam tanoti malinam mana: ||4|20|4||

Deluded Mind's the Doer,

and so the reason for this world.state.

Thru the form of the Universe it extends its impurity.

*AvinashS: Mind is the generator (kartR) of confusion (moha) and the cause (kArana) of the stability of the world; thus by its universal nature (vizvarUpatayA affecting both individual and the society) this impure mind spreads out.

*Murthiy.4 World abides because of the self.delusion of the mind. The dirt and filth of mind spreads across as this universe.

*VA . delusional mind is a cause for doership and presence of the world. This total universe is the only spread out impurity of the mind. .

*Mo. manas mohe tu kartR syAt kAraNam ca jagatsthite: | vizva.rUpatayA eva idam tanoti malinam mana: ¶ hi nizcaye | mana: jagatsthite: hetu: nimittakAraNam kartR | kartR kAraka: | kAraNam samavAyikAraNam asamavAyikAraNam ca | bhavati | yata: idam mana: malinam vAsanAmaladUSitam sat | vizvarUpatayA idam jagat | tanoti | nAtrAnya: kazcit kArakatvam yAtIti bhAva: | svapnasya cAtra dRSTAntatvam sphuTam eva ||MoT_4,20.4 || mano hi hetu: kartR syAt ...

* manas mohe tu kartR syAt

manas.Mind in delusion is the Doer . [Mo. has mano hi hetu: Mind is the Cause, the Doer]

kAraNam ca jagatsthite:

and the kAraNa.Reason for the world.state. eva idam

Indeed, as this

vizva.rUpatayA

universe.form

manas.Mind

tanoti

extends

malinam

impurity.

mana: mohe tu kartR syAt x

kAraNam ca jagat.sthite: |

vizvarUpatayA_eva_idam x

tanoti malinam mana: . x

मनः हि पुरुषः नाम तम् नियोज्य शुभे पथि ।

mana: hi puruSa: nAma tam niyojya zubhe pathi |

तत् जय_एकान्त.साध्या हि सर्वा जगति भूतयः ॥४।२०।५॥

tat jaya_ekAnta.sAdhyA hi sarvA jagati bhUtaya: ||4|20|5||

Mind is your Personality.

Harness it.

Follow a pure path.

Conquer it—

only thus can you master what happens in this world.

mano hi puruSo nAma

Mind is namely the puruSa.Person – whose quality, one should recall, is Paurusha .

tam niyojya zubhe pathi

Harness it on a pure path

tat jaya

conquer it

ekAnta.sAdhyA hi

only thus are mastered

sarvA: jagati bhUtaya:

all the happenings in this world.

*m. Mind is the person. Put him on the right path. If that (the mind) is conquered, all becomings in this world are conquered.

*vlm.5. The mind is styled the puruSa or regent of the body, which being brought under subjection, and directed in the right course, is productive of all prosperity (or supernatural powers).

पुरुषः_चेत्_शरीरम् स्यात् कथम् शुक्रः महामतिः ।

puruSa:_cet_zarIram syAt katham zukra: mahAmati: |

अगमत् विविध.आकारम् जन्म.अन्तर.शत.भ्रमम् ॥४।२०।६॥

agamat vividha.AkAram janma.antara.zata.bhramam ||4|20|6||

If Body were the Person,

how could even the bright Shukra manage so many different forms

in a hundred birth.wanderings?

*MoT. puruSa: cet zarIram syAt katham zukra: mahAmati: – agamat vividhA.AkAram janma.antara.zata.bhramam = > zuddhe cidAtman...|| ¶ nanu zarIrasya puruSatvena sthitatvAt katham cakSuSAlabhyamAnasya manasa: puruSatvam kathayasIty | atrAha . zarIram sthUlazrIram | zarIram lakSaNayA puruSa: | cet syAt | tadA sa: zukra: | bahu.dehebhya: samudbhava: yasya | tAdRzam vividham bhedam | katham agamat | zarIrasyaîkenaiva rUpeNa sthitatvAt ||4|20| MoT_4,20.6 ||4|20| zarIram cet zarIram syAt ... agamad vividham bhedam bahudehasamudbhavam< Comm

*m.5. If the corporeal body is the ‘person’, then how can Sukra of great intelligence get into the delusion of many births of many types and forms?

*vlm.6. If the body were the purusha, how could the highminded Sukra, pass into various forms in his very many transmigrations (as mentioned before)?

* puruSa: cet zarIram syAt If the Body is the Person katham zukra: mahAmati:

how did _zukra the Bright, that great.mind, agamat vividhA.AkAram come to so many different forms

janma.antara.zata.bhramam in a hundred birth.wanderings? If Body were the Person,

how could even the bright _zukra manage so many different forms in a hundred birth.wanderings?

अतः_चित्तम् हि पुरुषः शरीरम् चेत्यम् एव हि ।

ata:_cittam hi puruSa: zarIram cetyam eva hi |

यत्.मयम् च भवति_एतत् तत् अवाप्नोति_अ.संशयम् ॥४।२०।७॥

yat.mayam ca bhavati_etat tat avApnoti_a.saMzayam ||4|20|7||

it is citta.Affection

that is the Personality,

and the body is its cetya.Affect;

and whatsoever form it assumes, it surely attains.

*vlm.7. Therefore the mind (chitta) is the purusha or regent of the body, which is rendered sensible (#cetya) by it: Whatever form the mind assumes to itself, it undoubtedly becomes the same.

atas cittam hi puruSa.:

And so citta.Affection is puruSa.Person,

zarIram cetyam eva hi

the body is a #cetya Affect.

yanmayam ca bhavati etat

And whatever the form it assumes . pretends toward, becomes .

tad avApnoti

that it attains

a.saMzayam

without doubt – with conviction. .

*sv. Existence, nonexistence, gaining and renouncing — all these are no more than moods of the mind.

*vlm.7. Therefore the mind (chitta) is the purusha or regent of the body, which is rendered sensible (#cetya) by it: Whatever form the mind assumes to itself, it undoubtedly becomes the same.

*MoT. ata: cittam hi puruSa: zarIram cetyam eva hi | yanmayam ca bhavati etat tad avApnoti asaMzayam = > zarIrasya ...|| ¶ phalitam kathayati . hi nizcaye | etat cittam | yanmayam yadviSayAnusandhAnamayam ||4|20| MoT_4,20.7 ||4|20| tasmAc cittam hi puruSa: puruSaz cittam eva hi / yanmayam ca bhavaty etat tad avApnoty asaMzayam

यत् अ.तुच्छम् अन्.आयासम् अन्.उपाधि गत.भ्रमम् ।

yat a.tuccham an.AyAsam an.upAdhi gata.bhramam |

यत्नात् तत् अनु.संधानम् कुरु तत् ताम् अवाप्स्यसि ॥४।२०।८॥

yatnAt tat anu.saMdhAnam kuru tat tAm avApsyasi ||4|20|8||

make an effort that's not trivially easy,

free of deception, without delusion.

That sort of investigation,

do that.

That you'll get.

what's trivially easy—with

effort, be free of its deceit,

without delusion. For as you

inquire, that is just what you'll get.

yat a.tuccham anAyAsam – What's trivially easy .

yatnAt – with effort

*anupAdhi gata.bhramam – free of deception, without delusion .

tad anu.sandhAnam – that sort of inquiry .

kuru tat – do that .

tAm avApsyasi that you'll get.

yat a.tuccham an.AyAsam x

an.upAdhi gata.bhramam |

yatnAt tat anu.saMdhAnam x

kuru tat tAm avApsyasi . x

*m.8. O Rāma, whatever is not lowly and not contemptible, whatever is not bewildering with discriminatory attributes, which is easy, unite your mind with that. You will definitely get that.

*vlm.8. So inquire into what is great, devoid of attributes and error, and which is easily attainable by every body. Be diligent in your inquiry, and you will surely succeed to obtain the same.

.Mo. paramaphalitam Aha. ata: yat vastu | atuccham anAyAsam AyAsasAdhyatArahitam | anupAdhi tathA gatabhramam | bhavati | tvam tadanusandhAnam kuru | tata: tattAm a.tucchatvÂdi.dharma.rahita.vastu.bhAvam | yAsyasi ||MoT_4,20.8 || ... tattAm ca yAsyasi

#saMdhA #saMdhAna #anusaMdhAnam . investigation , inquiry , searching into , close inspection , setting in order , arranging , planning, aiming at; plan , scheme , congruous or suitable connection; (in the vaizeSika phill.) the fourth step in a syllogism (i.e. the application).

अभिपतति मनःस्थितम् शरीरम्

abhipatati mana:sthitam zarIram

न.तु वपुः आचरितम् मनः प्रयाति ।

na.tu vapu: Acaritam mana: prayAti |

अभिपततु तव_अत्र तेन सत्यम्

abhipatatu tava_atra tena satyam

सुभग मनः प्रजहातु_असत्यम् अन्यत् ॥४।२०।९॥

subhaga mana: prajahAtu_asatyam anyat ||4|20|9||

the Mind.state overfalls Body

but not to such a body does Mind make its journey.

Let it overfall yours here

therefore

as Real,

my friend,

for Mind should cast.off anything unreal.

The body falls.into its state of Mind,

but Mind does not follow the body's wandering.

So let your body here and now fall.into what.is.so, dear girl.

Let your Mind make trash of anything that's not.So.

अभिपतति मनः.स्थितं शरीरम् The body falls.into its state of mind

नतु वपुर् आचरितं मनः प्रयाति but mind does not follow the body's wandering

अभिपततु तव अत्र तेन सत्यम् so let your (body) thus here fall.into what. is. so

सुभग o fortunate one.

मनः प्रजहातु_असत्यम् अन्यत् Let your Mind trash anything that is not.So.

*m.9 Wherever mind is, there body is. Mind never travels to nor follows body. May your auspicious mind fall where truth is. Discard all untruth.

*sv. Existence, nonexistence, gaining and renouncing — all these are no more than moods of the mind.

#VA . mind controls mind.staying body, not body controls mind. Follow that which is truth, o great mind?, and abandon untruth. AS: The body follows what is in mind (mana:sthita), the mind does not (necessarily) follow the body. So, let your mind follow the truth and abandon the untruth, o fortunate one (subhaga). • The last line breaks as: subhaga mana: prajahAtu asatyam anyat ||4|20| Dear, may your mind discard (prajahAtu) contrary falsehood. . Thus, my full translation would be: The body follows what is in mind (mana:sthitam), but the mind does not follow bodily actions (vapurAcaritam). So, Dear, may your mind follow the truth (brahma) and discard other untruths (illusions). abhi+pat here has the sense of falling after and thus following. In other context, it also has the sense of ruling over or dominating!

#pat .> #abhipat . to fly or hasten near • to rush towards , assail • to fall down upon (acc.) AV.&c. • to fall or come into (acc.) • to fly through or over MBh. • to overtake in flying _MBh.viii,1910 •• Caus. #abhipAtayati, to throw after with (instr.) TBr. [65,1] ; to throw upon (dat. or loc.) ; to throw down ; to pass (time).

oॐm

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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

next Canto:

FM4021 UNANSWERED QUESTION 1.NV23.24 .z64

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

+++

FM4020 MIND AND BODY

सर्ग ४.२०

sarga 4.20

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

एतत् ते कथितम् सर्वम् मनः_रूप.निरूपणम् ।

etat te kathitam sarvam mana:_rUpa.nirUpaNam |

मया राघव न_अन्येन केन.चित्_नाम हेतुना ॥४।२०।१॥

mayA rAghava na_anyena kena.cit_nAma hetunA ||4|20|1||

दृढ.निश्चयवत् चेतः यत् भावयति भूरिशः ।

dRDha.nizcayavat ceta: yat bhAvayati bhUriza: |

तत्ताम् याति_अनल.आश्लेषात् अयःपिण्डः_अग्निताम् इव ॥४।२०।२॥

tattAm yAti_anala.AzleSAt aya:piNDa:_agnitAm iva ||4|20|2||

भाव.अभाव.ग्रह.उत्सर्ग.दृशः_चेतन.कल्पिताः ।

bhAva.abhAva.graha.utsarga.dRza:_cetana.kalpitA: |

न_असत्या* न_अपि सत्याः_ता* मनः चापल.कारिताः ॥४।२०।३॥

na_asatyA* na_api satyA:_tA* mana: cApala.kAritA: ||4|20|3||

मनः मोहे तु कर्तृ स्यात् कारणम् च जगत्.स्थितेः ।

mana: mohe tu kartR syAt kAraNam ca jagat.sthite: |

विश्वरूपतया_एव_इदम् तनोति मलिनम् मनः ॥४।२०।४॥

vizvarUpatayA_eva_idam tanoti malinam mana: ||4|20|4||

मनः हि पुरुषः नाम तम् नियोज्य शुभे पथि ।

mana: hi puruSa: nAma tam niyojya zubhe pathi |

तत् जय_एकान्त.साध्या हि सर्वा जगति भूतयः ॥४।२०।५॥

tat jaya_ekAnta.sAdhyA hi sarvA jagati bhUtaya: ||4|20|5||

पुरुषः_चेत्_शरीरम् स्यात् कथम् शुक्रः महामतिः ।

puruSa:_cet_zarIram syAt katham zukra: mahAmati: |

अगमत् विविध.आकारम् जन्म.अन्तर.शत.भ्रमम् ॥४।२०।६॥

agamat vividha.AkAram janma.antara.zata.bhramam ||4|20|6||

अतः_चित्तम् हि पुरुषः शरीरम् चेत्यम् एव हि ।

ata:_cittam hi puruSa: zarIram cetyam eva hi |

यत्.मयम् च भवति_एतत् तत् अवाप्नोति_अ.संशयम् ॥४।२०।७॥

yat.mayam ca bhavati_etat tat avApnoti_a.saMzayam ||4|20|7||

यत् अ.तुच्छम् अन्.आयासम् अन्.उपाधि गत.भ्रमम् ।

yat a.tuccham an.AyAsam an.upAdhi gata.bhramam |

यत्नात् तत् अनु.संधानम् कुरु तत् ताम् अवाप्स्यसि ॥४।२०।८॥

yatnAt tat anu.saMdhAnam kuru tat tAm avApsyasi ||4|20|8||

अभिपतति मनःस्थितम् शरीरम्

abhipatati mana:sthitam zarIram

न.तु वपुः आचरितम् मनः प्रयाति ।

na.tu vapu: Acaritam mana: prayAti |

अभिपततु तव_अत्र तेन सत्यम्

abhipatatu tava_atra tena satyam

सुभग मनः प्रजहातु_असत्यम् अन्यत् ॥४।२०।९॥

subhaga mana: prajahAtu_asatyam anyat ||4|20|9||

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FM.4.21 UNANSWERED QUESTION 1.NV23 .24

सर्ग ४.२१

sarga 4.21

राम उवाच ।

rAma uvAca |

भगवन् सर्व.धर्म.ज्ञ संशयः_यः महान् अयम् ।

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

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

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

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

dik.kAlAdi .an .avacchinne tate nitye nirAmaye |

म्लाना संवित्_मनःनाम्नी कुतः का_इयम् उपस्थिता ॥४।२१।२॥

mlAnA samvit mana:nAmnI kuta: kA_iyam upasthitA ||4|21|2||

यस्माद् अन्यत् न नाम_अस्ति न भूतम् न भविष्यति ।

yasmAt_anyat_na nAma_asti na bhUtam na bhaviSyati |

कुतः कीद्र्क् कथम् तत्र कलङ्कः_तस्य विद्यते ॥४।२१।३॥

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

वसिष्ठ उवाच ।

vasiSTha uvAca |

साधु राम त्वया प्रोक्तम् जाता ते मोक्ष.भागिनी ।

sAdhu rAma tvayA proktam jAtA te mokSa .bhAginI |

मतिः_उत्तम.निष्यन्दा नन्दनस्य_इव मञ्जरी ॥४।२१।४॥

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

पूर्व.अपर.विचार.अर्थ.तत्.परा_इयम् मतिः तव ।

pUrva.apara .vicAra.artha .tat.parA_iyam mati:_tava |

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

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

प्रश्नस्य_अस्य तु हे राम न कालः_तव सम्.प्रति ।

praznasya_asya tu he rAma na kAla:_tava sam.prati |

सिद्धान्तः कथ्यते यत्र तत्र_अयम् प्रश्न उच्यते ॥४।२१।६॥

siddhAnta: kathyate yatra tatra_ayam prazna* ucyate ||4|21|6||

सिद्धान्त.काले भवता प्रष्टvyo 'हम् इदम् परम् ।

siddhAnta .kAle bhavatA praSTavya:_aham idam param |

कर.आमलक.वत् तेन सिद्धान्तः_ते भविष्यति ॥४।२१।०७॥

karAmalaka.vat tena siddhAnta:_te bhaviSyati ||4|21|07||

सिद्धान्त.काले प्रश्न.उक्तिः_एषा तव विराजते ।

siddhAnta .kAle praznokti:_eSA tava virAjate |

प्रावृषि_इव हि केका.उक्तिः युक्ता शरदि हंस.गीः ॥४।२१।०८॥

prAvRSi_iva hi kekA .ukti: yuktA zaradi hamsa.gI: ||4|21|08||

सहजः नीलिमा व्योम्नि शोभते प्रावृषः क्षये ।

sahajarnIlimA vyomni zobhate prAvRSa: kSaye |

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

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

अयम् प्रकृत आरब्धः_मnoनिर्णय उत्तमः ।

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

यद्वशात्_जनताजन्म तत् आकर्णय सुव्रत ॥४।२१।१०॥

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

एवम् प्रकृति.रूपा.इयम् मnoमनन=धर्मिणी ।

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

कर्म_इति राम निर्णीतम् सर्वैः इव मुमुक्षुभिः ॥४।२१।११॥

karma_iti rAma nirNItam sarvai:_iva mumukSubhi: ||4|21|11||

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

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

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

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

यम् यम् भावम् उपादत्ते मno मनन.चञ्चलम् ।

yam yam bhAvam upAdatte mana:_manana .caJcalam |

तत्ताम् एति घन.आमोदम् अन्तस्थः पवनः_यथा ॥४।२१।१३॥

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

ततः_तम् एव निर्णीय तम् एव च विकल्पयन् ।

tata:_tam eva nirNIya tam eva ca vikalpayan |

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

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

तत्_निश्चयम् उपादाय तत्र_एव रसम् ऋच्छति ।

tat_nizcayam upAdAya tatra_eva rasam Rcchati |

यत्_मयत्वम् शरीरे तु ततः_बुद्धि.इन्द्रियेषु च ॥४।२१।१५॥

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

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

yat.mayam hi mana:_rAma deha:_tat.anu tat.vaza: |

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

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

बुद्धि.इन्द्रियेषु वल्गत्सु कर्म.इन्द्रिय.गणः_ततः ।

buddhi.indriyeSu valgatsu karmendriya .gaNa:_tata: |

स्फुरति स्वत एव_ऊर्वी रjoलोल इव_अनिले ॥४।२१।१७॥

sphurati svata* eva_UrvI raja:lola* iva_anile ||4|21|17||

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

karmendriya .gaNe kSubdhe sva.zaktim praNayati_alam |

कर्म निष्पद्यते स्फारम् पांसु.जालम् इव_अनिले ॥४।२१।१८॥

karma niSpadyate sphAram pAMsu.jAlam iva_anile ||4|21|18||

एवम् हि मनसः कर्म कर्म.बीजम् मनः स्मृतम् ।

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

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

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

यादृशम् भावम् आदत्ते दृढ.अभ्यास .वशात्_मनः ।

yAdRzam bhAvam Adatte dRDha .abhyAsa .vazAt mana: |

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

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

तथा क्रियाम् तत् फलताम् निष्पादयति च_आदरात् ।

tathA kriyAm tat phalatAm niSpAdayati ca_AdarAt |

ततः_तम् एव च_आस्वादम् अनुभूय_आशु बध्यते ॥४।२१।२१॥

tata:_tam eva ca_AsvAdam anubhUya_Azu badhyate ||4|21|21||

यम्.यम् भावम् उपादत्ते तम् तम् वstv इति विन्दति ।

yam.yam bhAvam upAdatte tam tam vastu_iti vindati |

तत्.तत् श्रेyo 'न्यत् न_अस्ति_इति निश्चyo 'स्य च जायते ॥४।२१।२२॥

tat.tat zreya:_anyat_na_asti_iti nizcaya:_asya ca jAyate ||4|21|22||

धर्म.अर्थ.काम.मोक्ष=आर्थम् प्रयतन्ते सदा_एव हि ।

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

मनांसि दृढ.भिन्नानि प्रतिपत्त्या स्वया_एव च ॥४।२१।२३॥

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

मनः_वै कापिलानाम् तु प्रतिपत्ति.निज.अमलम् ।

mana: vai kApilAnAm tu pratipatti .nija .amalam |

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

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

मोक्षे तु न_अन्यथा प्राptir_इति भावित.चेतसः ।

mokSe tu na_anyathA prApti:_iti bhAvita .cetasa: |

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

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

वेदान्त .वादिno बुद्ध्या ब्रह्म.उदम् इति रूढया ।

vedAnta .vAdina:_buddhyA brahma.udam iti rUDhayA |

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

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

मुक्तौ तु न_अन्यथा प्राptir_इति भावित.चेतसः ।

muktau tu na_anyathA prApti:_iti bhAvita .cetasa: |

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

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

विज्ञान.वादिno बुद्ध्या स्फुरत् .स्वभ्रम.रूपया ।

vijJAna.vAdina:_buddhyA sphurat .svabhrama .rUpayA |

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

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

मुक्तौ तु न_अन्यथा प्राptir_इति भावित.चेतसः ।

muktau tu na_anyathA prApti:_iti bhAvita .cetasa: |

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

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

आर्हता.आदिभिः_अnyaiz च स्वया_अभिमतया इच्छया ।

ArhatA.Adibhi:_anyai:_ca svayA_abhimatayA icchayA |

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

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

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

nir.nimitta.uttha .saumya .ambu .budbuda .oghai:_iva_utthitai: |

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

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

सर्वासाम् एव च_एतासाम् रीतीनाम् एवम् आकारः ।

sarvAsAm eva ca_etAsAm rItInAm evam AkAra: |

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

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

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

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

यत्_यथा परम.अभ्यस्तम् उपलब्धम् तथा_एव तत् ॥४।२१।३३॥

yat_yathA parama .abhyastam upalabdham tathA_iva tat ||4|21|33||

यः_त्व् अकृत्रिम.आनन्दः_तद् अर्थम् प्रयतैः नरैः ।

ya:_tu_akRtrima .Ananda:_tat_artham prayatairnarai: |

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

mana:_tat.mayatAm neyam yena_asau sam.avApyate ||4|21|34||

दृश्यम् सम्.परिडिभ्यम् स्वम् गुच्छम् परिहरन् मनः ।

dRzyam sam.pariDibhyam svam guccham pariharan mana: |

तj.जाभ्याम् सुख.दुःखाभ्याम् न_अवश्यम् परिकृष्यते ॥४।२१।३५॥

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

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

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

दृश्यम् आभासम् आभोगि बन्धम् आभावय_अनघ ॥४।२१।३६॥

dRzyam AbhAsam Abhogi bandham AbhAvaya_anagha ||4|21|36||

माया_एषा सा हि_अविद्या_एषा भावना_एषा भयावहा ।

mAyaiSA sA hi_avidyaiSA bhAvanaiSA bhayAvahA |

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

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

दृष्ट्वा दृश्य .एकतानत्वम् विद्धि त्वम् मोहनम् मनः ।

dRSTvA dRzya .ekatAnatvam viddhi tvam mohanam mana: |

प्रमार्जया_एव तत्_मिथ्या महा.मलिन.कर्दमम् ॥४।२१।३८॥

pramArjayaiva tat_mithyA mahA.malina .kardamam ||4|21|38||

दृश्य.तन्.मयता या_एषा स्वभाव.स्था_अनुभूयते ।

dRzya .tat.mayatA yaiSA svabhAva.sthA_anubhUyate |

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

samsAra .madirA sA_iyam a .vidyA_iti ucyate budhai: ||4|21|39||

अनया_उपहतः_लोकः कल्याणम् न_अधिगच्छति ।

anayA_upahata: loka: kalyANam na_adhigacchati |

भास्वरम् तपन.आलोकम् पटल.अन्ध .ईक्षणः_यथा ॥४।२१।४०॥

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

स्वयम् उत्पद्यते सा च संकल्पाद् व्योम.वृक्षवत् ।

svayam utpadyate sA ca samkalpAt_vyoma .vRkSavat |

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

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

क्षीणायाम् स्वरसाद् एव विमर्शेन विलासिना ।

kSINAyAm svarasAt_eva vimarzena vilAsinA |

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

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

सत्य.दृष्टौ प्रपन्नायाम् असत्ये क्षयम् आगते ।

satya .dRSTau prapannAyAm asatye kSayam Agate |

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

nirvikalpa .cit_acchAtmA sa* AtmA sam.avApyate ||4|21|43||

न सत्ता यस्य न_असत्ता न सुखम् न_अपि दुःखिता ।

na sattA yasya na_asattA na sukham na_api du:khitA |

केवलम् केवली.भावो यस्य_अन्तर् उपलभ्यते ॥४।२१।४४॥

kevalam kevalI.bhAva:_yasya_antar upalabhyate ||4|21|44||

अभव्यया भावनया न चित्त.इन्द्रिय.दृष्टिभिः ।

abhavyayA bhAvanayA na citta.indriya .dRSTibhi: |

आत्मनो ऽनन्य .भूताभिः_अपि यः परिवर्तितः ॥४।२१।४५॥

Atmana:_ananya .bhUtAbhi:_api ya: parivartita: ||4|21|45||

वासनाभिः_अनन्ताभिः_व्योम_इव घन.राजिभिः ।

vAsanAbhi:_anantAbhi: vyoma_iva ghana .rAjibhi: |

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

samdigdhAyAm yathA rajjvAm sarpa .tattvam tathA_iva hi ||4|21|46||

चिद्.आकाश.आत्मना बन्धस् त्व् अ.बद्धेन_एव कल्पितः ।

cit.AkAza .AtmanA bandha:_tu_a .baddhena_eva kalpita: |

कल्पितम् कल्पितम् वस्तु प्रति.कल्पनया_अन्यथा ॥४।२१।४७॥

kalpitam kalpitam vastu prati.kalpanayA_anyathA ||4|21|47||

तदेव_अन्यत्वम् आदत्ते खम् अहोरात्रयोर् इव ।

tadeva_anyatvam Adatte kham ahorAtrayo:_iva |

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

yat_a .tuccham an .AyAsam an .upAdhi gata .bhramam ||4|21|48||

तत् तत् .कल्पनया_अतीतम् तत् .सुखाय_एव कल्पते ।

tat tat .kalpanayA_atItam tat .sukhAya_eva kalpate |

शून्य एव कुसूले तु सिंहः_अस्ति_इति भयम् यथा ॥४।२१।४९॥

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

"शून्य एव शरीरे ऽन्तर् बद्धः_अस्मि_इति भयम् तथा ।

"zUnya* eva zarIre_antar baddho'smi_iti bhayam tathA |

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

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

तथा संसार.बन्ध.अर्हः प्रेक्षितः_असौ न लभ्यते ।

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

इदम् जगद् अयम् च_अहम् इति सम्भ्रान्तम् उत्थितम् ॥४।२१।५१॥

idam jagat_ayam ca_aham iti sambhrAntam utthitam ||4|21|51||

बालानाम् मध्यमे काले छाया वैतालिकी यथा ।

bAlAnAm madhyame kAle chAyA vaitAlikI yathA |

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

kalpanAvazata: janto:_bhAva.abhAva .zubha.azubhAH ||4|21|52||

क्षणाद् अ.सत्ताम् आयान्ति तत्ताम् अपि पुनः क्षणात् ।

kSaNAt_a .sattAm AyAnti tattAm api puna: kSaNAt |

माता_एव गृहणी.भाव .गृहीता कण्ठ .लम्बिनी ॥४।२१।५३॥

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

करोति गृहिणी.कार्यम् सुरता_आनन्द .दा सती ।

karoti gRhiNI.kAryam suratA_Ananda .dA satI |

कान्ता_एव मातृ.भावेन गृहीता कण्ठ .लम्बिनी ॥४।२१।५४॥

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

नूनम् विस्मारयति_एव मन्मथम् मातृ.भावनात् ।

nUnam vismArayati_eva manmatham mAtR .bhAvanAt |

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

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

न ज्ञेन_इह पदार्थेषु रूपम् एकम् उदीर्यते ।

na jJeneha padArtheSu rUpam ekam udIryate |

दृढ.भावनया चेतः यत्_यथा भावयty अलम् ॥४।२१।५६॥

dRDha .bhAvanayA ceta:_yat_yathA bhAvayati_alam ||4|21|56||

तत् तत् .फलम् तदाकारम् तावत्.कालम् प्रपश्यति ।

tat tat phalam tat AkAram tAvat.kAlam prapazyati |

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

na tat_asti na yat satyam na tat_asti na yat mRSA ||4|21|57||

यत्_यथा येन निर्णीतम् तत् तथा तेन लक्ष्यते ।

yat_yathA yena nirNItam tat tathA tena lakSyate |

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

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

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

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

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

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

त्यज राम सुषुप्त .स्थः स्वात्मना_एव भव.आत्मनः ।

tyaja rAma suSupta .stha: svAtmanaiva bhavAtmana: |

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

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

न शक्तः जड.भावेन न.तु राम भव.आदृशः ।

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

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

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

तद् अवstv इति निर्णीय मा तेन_आगच्छ रञ्जनम् ।

tat_avastu_iti nirNIya mA tenAgaccha raJjanam |

तदेव सत्यम् इति वा_अपि_अ.भिन्नम् परमात्मनः ॥४।२१।६२॥

tadeva satyam iti vA_api_a .bhinnam paramAtmana: ||4|21|62||

मत्वा_अन्तः त्वम् अन्.आद्यन्तम् भावया_आत्मानम् आत्मना ।

matvA_anta:_tvam an.Adyantam bhAvayA_AtmAnam AtmanA |

चेतसि प्रतिबिम्बन्ति ये भावाः तव राघव ।

cetasi pratibimbanti ye bhAvA:_tava rAghava |

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

raJjayantu_anya .saktatvAn mA te tvAm sphaTikam yathA ||4|21|63||

स्फटिकम् अ.मननम् यथा विशन्ति

sphaTikam a .mananam yathA vizanti

प्रकटतया न च रञ्जना विचित्रा ।

prakaTatayA na ca raJjanA vicitrA |

इह हि विमननम् तथा विशन्तु

iha hi vimananam tathA vizantu

प्रकटतया भुवण .एषणा भवन्तम् ॥४।२१।६४॥

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

॥

+++

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Jiva Das

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Nov 22, 2021, 2:29:54 PM11/22/21

to yoga vasishtha

FM4020 MIND AND BODY 1.NV22 .z9

https://www.dropbox.com/s/ww9md120gocxuax/fm4020%201.nv22%20MIND%20AND%20BODY%20.z9.docx?dl=0

FM.4.1.FM.4.29

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DN.4.sthiti

https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0

*o*ॐ*m*

FM.4.20

*MIND AND BODY*

jd:

Manas.Mind, in logical terms, is a self.containing Set.

The logical Set "manas" is composed of four Elements, one of which is the
Set itself ..

so Manas is the Set = {Manas.Mind, buddhi.*Effective.Mind*,
citta.*Chitta.Affective.Mind,
*Ahamkâra*."I"dentity*}

.

Note that the term "Mind" always respresents *manas, while *citta is
"Affection" or "affective mind".

manas.Mind is always the collective process of its parts.

citta.Affection is the conceptual activity of Mind.

buddhi.Intellect is its realized function.

*VASISHTHA** said—*

एतत् ते कथितम् सर्वम् म nox रूप.निरूपणम् ।

etat te kathitam sarvam mana: rUpa.nirUpaNam |

मया राघव न.अन्येन केनचि nx नाम हेतुना ॥४।२०।१॥

mayA rAghava na anyena kena.cit nAma hetunA ||4|20|1||

.

*All of this has been told by me*

*to you, Râghava,*

*to elucidate the many forms of Mind—*

*for no other reason at.all.*

.

*m.1 O Rāma, whatever I have said is all to establish the nature and form
of ‘mind’. There is no other reason.

*MoT. … etat sarvam yo yathA yatate sa: tathA bhavati ity etat samastam |

mayA | he rAghava | manorUpa.nirUpaNe manonirUpaNa.nimitta.m | te kathitam
| anyena hetunA na kathitam vyarthatvAt ||

*vlm.p.1. Vasishtha said:—Now Râma, I have told you all this in order to
explain the nature of the mind to you, and for no other reason.

.

etat te kathitam sarvam . *this has all been told to you . *

mana:rUpa.nirUpaNam . *this investigation of the form of Mind . *

mayA . *by me, Râghava, . *na anyena kena.cit nAma hetunA . *not for any
other cause whatever*

रूप् #rUp . #*nirUp* . ni.rUp . #nirUpyate . to determine, y3119.006 . #
*nirUpaNa* . #*m.n..* determining, defining • looking into, searching,
investigation, examination, Sarvad.

दृढ.निश्चयवच् चेतो यद् भावयति भूरिशः ।

dRDha.nizcayavat ceta: yat bhAvayati bhUriza: |

तत्ताम् यात्य् अनल.आश्लेषाद् अयःपिण्डो ऽग्निताम् इव ॥४।२०।२॥

tattAm yAti anala.AzleSAt aya:piNDa: agnitAm iva ||4|20|2||

.

cetas.Awareness

becomes

a firm conviction of what.it.is <http://what-it.is/>=made.to.be
<http://made-to.be/>

repeatedly.

This comes to that,

as when an

iron rod,

embracing the degrees of heat,

takes.on the quality of

fire.

the Chetas Awareness becomes a firm conviction of what it

is made.to.be repeatedly. This comes to that, as when a lump

of metal, embracing the heat, takes.on the quality of fire.

.

dRDha*.firm/solid*.nizcaya*.conviction/certainty*.vat*.like* cetas.
*Conceptual*

*The cetas.Chetas.Conceptual.Awareness having a firm conviction, .*

yat bhAvayati bhUrizas

*which is made.to.become repeatedly*

tat tAm yAti

*that certainty comes to tha Awarenesst,*

anala.AzleSAt

*as from embracing the heat*

aya:.piNDa: agnitAm iva

*an iron ball assumes the Quality of Fire*

*.*

*"When <manas> identifies itself with a concept, it appears to itself as
that concept, as an iron ball in the fire becomes itself like fire. <manas>

is both perceiver <puruSa> and the perceived universe <vizva.rUpatA>.
Dasgupta, Hist. Ind. Phil.*

*m.2 Like an iron ball which acquires the heat and colour of fire when
embraced by fire, the same way whatever mind contemplates upon with firm
determination and perseverance, it becomes that itself.

*sv. For, mind takes on the form of that which it intensely contemplates.

*vlm.2. Whatever the mind often thinks upon with a strong conviction of its
reality, it immediately assumes that form, as the iron.ball becomes ignited
by its contact with fire.

*m.2 Like an iron ball which acquires the heat and colour of fire when
embraced by fire, the same way whatever mind contemplates upon with firm
determination and perseverance, it becomes that itself.

*. *

*** dRDha*.firm/solid*.nizcaya*.conviction/certainty*.vat*.like*
cetas.*Conceptual
**The **cetas.Conceptual.Awareness having a firm conviction, *yat bhAvayati
bhUrizas *which is made.to.become repeatedly *tat tAm yAti *that certainty
comes to tha Awarenesst, *anala.AzleSAt *as from embracing the heat
*aya:.piNDa:
agnitAm iva *like an iron ball assming the quality of fire*

भा vaax भाव.ग्र hox त्सर्ग.दृ zazx चेतन.कल्पिताः ।

bhAva.abhAva.graha.utsarga.dRza: cetana.kalpitA: |

न.असत्या न.अपि स tyaasx ता म nazx चापल.कारिताः ॥४।२०।३॥

na asatyA* na api satyA: tA* mana: cApala.kAritA: ||4|20|3||

.

bhAva.abhAva.graha.utsarga./dRza: cetana.kalpitA: |

na asatyA* na api satyA: tA* \

mana: cApala.kAritA:

.

*Being and nonBeing; presence and absence; grasping, letting.go,*

*these are perceptions, ideations of consciousness. *

*They are neither real nor unreal, but merely restless stirrings of the
mind.*

.

*sv. Existence, nonexistence, gaining and renouncing — all these are no

more than *moods of the mind*.

*vlm.3. Therefore the convictions of being or not being, and of receiving
or rejecting of a thing, depend upon the imagination of the mind; they are
neither true nor untrue, but are mere fluctuations of the mind.

*MoT 4,20.3 || ... cittena kalpitA: ... manaz cApala.kAraNA:

*** cetana.kalpitA:are conscient ideationna asatyA: na api satyA: tA:not

unreal nor real, they are manas.cApala.kAritA:mental.turmoil.effects.

म nox मोहे तु कर्तृ स्यात् कारणम् च जगत्.स्थितेः ।

mana: mohe tu kartR syAt kAraNam ca jagat.sthite: |

विश्वरूपतया.एव.इदम् तनोति मलिनम् मनः ॥४।२०।४॥

vizvarUpatayA eva idam tanoti malinam mana: ||4|20|4||

.

mana: mohe tu kartR syAt /

kAraNam ca jagat.sthite: |

vizvarUpatayA eva idam \

tanoti malinam mana:

.

*Deluded Mind's the Doer,*

*and so the reason for this world.state.*

*Thru the form of the Universe it extends its impurity.*

.

*AvinashS: Mind is the generator (kartR) of confusion (moha) and the cause

(kArana) of the *stability* of the world; thus by its universal nature

(vizvarUpatayA affecting both individual and the society) this impure mind
spreads out.

*Murthiy.4 World abides because of the self.delusion of the mind. The dirt
and filth of mind spreads across as this universe.

*vlm.4. The mind is the cause of error, and it is the mind which is the
framer of the world. The mind also stretches itself in the form of the
universe (ViswarÅ«pa) in its gross state. (The first is the human mind,
second the mind of Brahmâ, and the third is the mind of Virâj).

*VA . delusional mind is a cause for doership and presence of the world.
This total universe is the only spread out impurity of the mind. .

*Mo. manas mohe tu kartR syAt kAraNam ca jagatsthite: | vizva.rUpatayA eva
idam tanoti malinam mana: ¶ hi nizcaye | mana: jagatsthite: hetu:
nimittakAraNam kartR | kartR kAraka: | kAraNam samavAyikAraNam
asamavAyikAraNam ca | bhavati | yata: idam mana: malinam vAsanAmaladUSitam
sat | vizvarUpatayA idam jagat | tanoti | nAtrAnya: kazcit kArakatvam

yAtIti bhAva: | svapnasya cAtra dRSTAntatvam sphuTam eva ||MoT 4,20.4 ||

mano hi hetu: kartR syAt ...

** manas mohe tu kartR syAt*

manas.Mind in delusion is the Doer . [Mo. has mano hi hetu: Mind is the
Cause, the Doer]

kAraNam ca jagatsthite:

and the kAraNa.Reason for the world.state. eva idam

Indeed, as this

vizva.rUpatayA

universe.form

manas.Mind

tanoti

extends

malinam

impurity.

mana: mohe tu kartR syAt x

kAraNam ca jagat.sthite: |

vizvarUpatayA eva idam x

tanoti malinam mana: *.* *x *

*. *

म nox हि पुरुषो नाम तम् नियोज्य शुभे पथि ।

mana: hi puruSa: nAma tam niyojya zubhe pathi |

त jx जय.एकान्त.साध्या हि सर्वा जगति भूतयः ॥४।२०।५॥

tat jaya.ekAnta.sAdhyA hi sarvA jagati bhUtaya: ||4|20|5||

.

*Mind is your Personality.*

*Harness it. *

*Follow a pure path.*

*Conquer it—*

*only thus can you master what happens in this world.*

*. *

mano hi puruSo nAma

Mind is namely the puruSa.Person – whose quality, one should recall, is
Paurusha .

tam niyojya zubhe pathi

Harness it on a pure path

ta*t *jaya

conquer it

ekAnta.sAdhyA hi

only thus are mastered

sarvA: jagati bhUtaya:

all the happenings in this world.

*m. Mind is the person. Put him on the right path. If that (the mind) is
conquered, all becomings in this world are conquered.

*vlm.5. The mind is styled the puruSa or regent of the body, which being
brought under subjection, and directed in the right course, is productive
of all prosperity (or supernatural powers).

पुरुषः चेत् शरीरम् स्यात् कथम् शुक्रः महामतिः ।

puruSa: cet zarIram syAt katham zukra: mahAmati: |

अगमत् विविध.आकारम् जन्म.अन्तर.शत.भ्रमम् ॥४।२०।६॥

agamat vividha.AkAram janma.antara.zata.bhramam ||4|20|6||

.

*If Body were the Person,*

*how could even the bright Shukra manage so many different forms*

*in a hundred birth.wanderings?*

*.*

*MoT. puruSa: cet zarIram syAt katham zukra: mahAmati: – agamat
vividhA.AkAram janma.antara.zata.bhramam = > zuddhe cidAtman...|| ¶ nanu
zarIrasya puruSatvena sthitatvAt katham cakSuSAlabhyamAnasya manasa:
puruSatvam kathayasIty | atrAha . zarIram sthUlazrIram | zarIram lakSaNayA
puruSa: | cet syAt | tadA sa: zukra: | bahu.dehebhya: samudbhava: yasya |
tAdRzam vividham bhedam | katham agamat | zarIrasyaîkenaiva rUpeNa

sthitatvAt ||4|20| MoT 4,20.6 ||4|20| zarIram cet zarIram syAt ... agamad

vividham bhedam bahudehasamudbhavam< Comm

*m.5. If the corporeal body is the ‘person’, then how can Sukra of great
intelligence get into the delusion of many births of many types and forms?

*vlm.6. If the body were the purusha, how could the highminded Sukra, pass
into various forms in his very many transmigrations (as mentioned before)?

*** puruSa: cet zarIram syAt *If the Body is the Person *katham zukra:
mahAmati:

how did zukra the Bright, that great.mind, agamat vividhA.AkAram come to

so many different forms

janma.antara.zata.bhramam in a hundred birth.wanderings? If Body were the
Person,

how could even the bright zukra manage so many different forms in a
hundred birth.wanderings?

अ त zx चित्तम् हि पुरुषः शरीरम् चेत्यम् एव हि ।

ata: cittam hi puruSa: zarIram cetyam eva hi |

य nx.मयम् च भवत् yx एतत् त dx अवाप्नो tyx असंशयम् ॥४।२०।७॥

yat.mayam ca bhavati etat tat avApnoti a.saMzayam ||4|20|7||

4,20.7 ||4|20| tasmAc cittam hi puruSa: puruSaz cittam eva hi / yanmayam ca
bhavaty etat tad avApnoty asaMzayam

य dx अतुच्छम् अ naax यासम् अ nux पाधि गत.भ्रमम् ।

yat a.tuccham an.AyAsam an.upAdhi gata.bhramam |

यत्नात् त dx अनुसंधानम् कुरु तत् ताम् अवाप्स्यसि ॥४।२०।८॥

yatnAt tat anu.saMdhAnam kuru tat tAm avApsyasi ||4|20|8||

.

make an effort that's not trivially easy,

free of deception, without delusion.

That sort of investigation,

do that.

That you'll get.

what's trivially easy—with

effort, be free of its deceit,

without delusion. For as you

inquire, that is just what you'll get.

yat a.tuccham anAyAsam – What's trivially easy .

yatnAt – with effort

*anupAdhi gata.bhramam – free of deception, without delusion .

tad anu.sandhAnam – that sort of inquiry .

kuru tat – do that .

tAm avApsyasi that you'll get.

*yat a.tuccham an.AyAsam x*

*an.upAdhi gata.bhramam | *

*yatnAt tat anu.saMdhAnam x*

*kuru tat tAm avApsyasi . x *

*. *

*m.8. O Rāma, whatever is not lowly and not contemptible, whatever is not
bewildering with discriminatory attributes, which is easy, unite your mind
with that. You will definitely get that.

*vlm.8. So inquire into what is great, devoid of attributes and error, and
which is easily attainable by every body. Be diligent in your inquiry, and
you will surely succeed to obtain the same.

.Mo. paramaphalitam Aha. ata: yat vastu | atuccham anAyAsam
AyAsasAdhyatArahitam | anupAdhi tathA gatabhramam | bhavati | tvam
tadanusandhAnam kuru | tata: tattAm

a.tucchatvÂdi.dharma.rahita.vastu.bhAvam | yAsyasi ||MoT 4,20.8 || ...

tattAm ca yAsyasi

#saMdhA #saMdhAna #anusaMdhAnam . investigation , inquiry , searching into
, close inspection , setting in order , arranging , planning, aiming at;
plan , scheme , congruous or suitable connection; (in the vaizeSika phill.)
the fourth step in a syllogism (i.e. the application).

अभिपतति मनःस्थितम् शरीरम्

abhipatati mana:sthitam zarIram

न.तु व pux raax आचरितम् मनः प्रयाति ।

na.tu vapu: Acaritam mana: prayAti |

अभिपततु त vaax त्र तेन सत्यम्

abhipatatu tava atra tena satyam

सुभग मनः प्रजहात्व् असत्यम् अन्यत् ॥४।२०।९॥

subhaga mana: prajahAtu asatyam anyat ||4|20|9||

.

abhipatati mana:sthitam zarIram /

na.tu vapu: Acaritam mana: prayAti |

abhipatatu tava atra tena satyam \

subhaga mana: prajahAtu asatyam anyat

.

the Mind.state overfalls Body

but not to such a body does Mind make its journey.

Let it overfall yours here

therefore

as Real,

my friend,

for Mind should cast.off anything unreal.

The body falls.into its state of Mind,

but Mind does not follow the body's wandering.

So let your body here and now fall.into what.is.so, dear girl.

Let your Mind make trash of anything that's not.So.

अभिपतति मनः.स्थितं शरीरम् The body falls.into its state of mind

नतु वपुर् आचरितं मनः प्रयाति but mind does not follow the body's wandering

अभिपततु तव अत्र तेन सत्यम् so let your (body) thus here fall.into what. is.
so

सुभग o fortunate one.

मनः प्रजहातु असत्यम् अन्यत् Let your Mind trash anything that is not.So.

or over MBh. • to overtake in flying MBh.viii,1910 •• Caus. #abhipAtayati,

to throw after with (instr.) TBr. [65,1] ; to throw upon (dat. or loc.) ;
to throw down ; to pass (time).

*.*

*o*ॐ*m*

.

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: man*a: *bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM4021 UNANSWERED QUESTION 1.NV23.24 .z64

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

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

+++

FM4020 MIND AND BODY

सर्ग ४.२०

sarga 4.20

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

एतत् ते कथितम् सर्वम् मनः रूप.निरूपणम् ।

etat te kathitam sarvam mana: rUpa.nirUpaNam |

मया राघव न अन्येन केन.चित् नाम हेतुना ॥४।२०।१॥

mayA rAghava na anyena kena.cit nAma hetunA ||4|20|1||

दृढ.निश्चयवत् चेतः यत् भावयति भूरिशः ।

dRDha.nizcayavat ceta: yat bhAvayati bhUriza: |

तत्ताम् याति अनल.आश्लेषात् अयःपिण्डः अग्निताम् इव ॥४।२०।२॥

tattAm yAti anala.AzleSAt aya:piNDa: agnitAm iva ||4|20|2||

भाव.अभाव.ग्रह.उत्सर्ग.दृशः चेतन.कल्पिताः ।

bhAva.abhAva.graha.utsarga.dRza: cetana.kalpitA: |

न असत्या* न अपि सत्याः ता* मनः चापल.कारिताः ॥४।२०।३॥

na asatyA* na api satyA: tA* mana: cApala.kAritA: ||4|20|3||

मनः मोहे तु कर्तृ स्यात् कारणम् च जगत्.स्थितेः ।

mana: mohe tu kartR syAt kAraNam ca jagat.sthite: |

विश्वरूपतया एव इदम् तनोति मलिनम् मनः ॥४।२०।४॥

vizvarUpatayA eva idam tanoti malinam mana: ||4|20|4||

मनः हि पुरुषः नाम तम् नियोज्य शुभे पथि ।

mana: hi puruSa: nAma tam niyojya zubhe pathi |

तत् जय एकान्त.साध्या हि सर्वा जगति भूतयः ॥४।२०।५॥

tat jaya ekAnta.sAdhyA hi sarvA jagati bhUtaya: ||4|20|5||

पुरुषः चेत् शरीरम् स्यात् कथम् शुक्रः महामतिः ।

puruSa: cet zarIram syAt katham zukra: mahAmati: |

अगमत् विविध.आकारम् जन्म.अन्तर.शत.भ्रमम् ॥४।२०।६॥

agamat vividha.AkAram janma.antara.zata.bhramam ||4|20|6||

अतः चित्तम् हि पुरुषः शरीरम् चेत्यम् एव हि ।

ata: cittam hi puruSa: zarIram cetyam eva hi |

यत्.मयम् च भवति एतत् तत् अवाप्नोति अ.संशयम् ॥४।२०।७॥

yat.mayam ca bhavati etat tat avApnoti a.saMzayam ||4|20|7||

यत् अ.तुच्छम् अन्.आयासम् अन्.उपाधि गत.भ्रमम् ।

yat a.tuccham an.AyAsam an.upAdhi gata.bhramam |

यत्नात् तत् अनु.संधानम् कुरु तत् ताम् अवाप्स्यसि ॥४।२०।८॥

yatnAt tat anu.saMdhAnam kuru tat tAm avApsyasi ||4|20|8||

अभिपतति मनःस्थितम् शरीरम्

abhipatati mana:sthitam zarIram

न.तु वपुः आचरितम् मनः प्रयाति ।

na.tu vapu: Acaritam mana: prayAti |

अभिपततु तव अत्र तेन सत्यम्

abhipatatu tava atra tena satyam

सुभग मनः प्रजहातु असत्यम् अन्यत् ॥४।२०।९॥

subhaga mana: prajahAtu asatyam anyat ||4|20|9||

||

+++

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 <http://goo.gl/k3hRBX> *

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Sun, Apr 11, 2021 at 7:54 AM Jiva Das <das....@gmail.com> wrote:
>
>>
>>
>> FM4020 MIND AND BODY 1.NV22 .z9
>>
>>
>> https://www.dropbox.com/s/ww9md120gocxuax/fm4020%201.nv22%20MIND%20AND%20BODY%20.z9.docx?dl=0
>>
>> FM.4.1.FM.4.29
>>
>> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

>> <https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0>
>>
>> DN.4.sthiti
>>
>> https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>> *o*ॐ*m*
>>
>>
>>
>> FM.4.20
>>
>>
>>
>> *MIND AND BODY*

>>
>>
>>
>> jd:
>>
>> Manas.Mind, in logical terms, is a self.containing Set.
>>
>> The logical Set "manas" is composed of four Elements, one of which is the
>> Set itself ..
>>

>> so Manas is the Set = {Manas.Mind, buddhi.*Effective.Mind*, citta.*Chitta.Affective.Mind,
>> *Ahamkâra*."I"dentity*}

>>
>> .
>>
>> Note that the term "Mind" always respresents *manas, while *citta is
>> "Affection" or "affective mind".
>>
>> manas.Mind is always the collective process of its parts.
>>
>> citta.Affection is the conceptual activity of Mind.
>>
>> buddhi.Intellect is its realized function.
>>
>>
>>

>> *VASISHTHA** said—*

>>
>>
>>
>> एतत् ते कथितम् सर्वम् मनः_रूप.निरूपणम् ।
>>
>> etat te kathitam sarvam mana:_rUpa.nirUpaNam |
>>
>> मया राघव न_अन्येन केन.चित्_नाम हेतुना ॥४।२०।१॥
>>
>> mayA rAghava na_anyena kena.cit_nAma hetunA ||4|20|1||
>>
>> .
>>

>> *All of this has been told by me*
>>
>> *to you, Râghava,*
>>
>> *to elucidate the many forms of Mind—*
>>
>> *for no other reason at.all.*

>>
>> .
>>
>> *m.1 O Rāma, whatever I have said is all to establish the nature and form
>> of ‘mind’. There is no other reason.
>>
>> *MoT. … etat sarvam yo yathA yatate sa: tathA bhavati_ity etat samastam |
>> mayA | he rAghava | manorUpa.nirUpaNe manonirUpaNa.nimitta.m | te kathitam
>> | anyena hetunA na kathitam vyarthatvAt ||
>>
>> *vlm.p.1. Vasishtha said:—Now Râma, I have told you all this in order to
>> explain the nature of the mind to you, and for no other reason.
>>
>> .
>>

>> etat te kathitam sarvam . *this has all been told to you . *
>>
>> mana:rUpa.nirUpaNam . *this investigation of the form of Mind . *
>>
>> mayA . *by me, Râghava, . *na_anyena kena.cit_nAma hetunA . *not for any
>> other cause whatever*
>>
>> रूप् #rUp . #*nirUp* . ni.rUp . #nirUpyate . to determine, y3119.006 . #
>> *nirUpaNa* . #*m.n..* determining, defining • looking into, searching,

>> investigation, examination, Sarvad.
>>
>>
>>
>> दृढ.निश्चयवत् चेतः यत् भावयति भूरिशः ।
>>
>> dRDha.nizcayavat ceta: yat bhAvayati bhUriza: |
>>
>> तत्ताम् याति_अनल.आश्लेषात् अयःपिण्डः_अग्निताम् इव ॥४।२०।२॥
>>
>> tattAm yAti_anala.AzleSAt aya:piNDa:_agnitAm iva ||4|20|2||
>>
>> .
>>
>> cetas.Awareness
>>
>> becomes
>>

>> a firm conviction of what.it.is <http://what-it.is/>=made.to.be
>> <http://made-to.be/>

>>
>> repeatedly.
>>
>> This comes to that,
>>
>> as when an
>>
>> iron rod,
>>
>> embracing the degrees of heat,
>>
>> takes.on the quality of
>>
>> fire.
>>
>> the Chetas Awareness becomes a firm conviction of what it
>>
>> is made.to.be repeatedly. This comes to that, as when a lump
>>
>> of metal, embracing the heat, takes.on the quality of fire.
>>
>> .
>>

>> dRDha*.firm/solid*.nizcaya*.conviction/certainty*.vat*.like* cetas.
>> *Conceptual*
>>
>> *The cetas.Chetas.Conceptual.Awareness having a firm conviction, .*
>>
>> yat bhAvayati bhUrizas
>>
>> *which is made.to.become repeatedly*
>>
>> tat tAm yAti
>>
>> *that certainty comes to tha Awarenesst,*
>>
>> anala.AzleSAt
>>
>> *as from embracing the heat*
>>
>> aya:.piNDa: agnitAm iva
>>
>> *an iron ball assumes the Quality of Fire*
>>
>> *.*

>>
>> *"When <manas> identifies itself with a concept, it appears to itself as
>> that concept, as an iron ball in the fire becomes itself like fire. <manas>

>> is both perceiver <puruSa> and the perceived universe <vizva.rUpatA>.
>> Dasgupta, Hist. Ind. Phil.*
>>
>> *m.2 Like an iron ball which acquires the heat and colour of fire when
>> embraced by fire, the same way whatever mind contemplates upon with firm
>> determination and perseverance, it becomes that itself.
>>
>> *sv. For, mind takes on the form of that which it intensely contemplates.
>>
>> *vlm.2. Whatever the mind often thinks upon with a strong conviction of
>> its reality, it immediately assumes that form, as the iron.ball becomes
>> ignited by its contact with fire.
>>
>> *m.2 Like an iron ball which acquires the heat and colour of fire when
>> embraced by fire, the same way whatever mind contemplates upon with firm
>> determination and perseverance, it becomes that itself.
>>

>> *. *
>>
>> *** dRDha*.firm/solid*.nizcaya*.conviction/certainty*.vat*.like* cetas.*Conceptual
>> **The **cetas.Conceptual.Awareness having a firm conviction, *yat
>> bhAvayati bhUrizas *which is made.to.become repeatedly *tat tAm yAti *that
>> certainty comes to tha Awarenesst, *anala.AzleSAt *as from embracing the
>> heat *aya:.piNDa: agnitAm iva *like an iron ball assming the quality of
>> fire*

>>
>>
>>
>> भाव.अभाव.ग्रह.उत्सर्ग.दृशः_चेतन.कल्पिताः ।
>>
>> bhAva.abhAva.graha.utsarga.dRza:_cetana.kalpitA: |
>>
>> न_असत्या* न_अपि सत्याः_ता* मनः चापल.कारिताः ॥४।२०।३॥
>>
>> na_asatyA* na_api satyA:_tA* mana: cApala.kAritA: ||4|20|3||
>>
>> .
>>

>> *Being and nonBeing; presence and absence; grasping, letting.go,*
>>
>> *these are perceptions, ideations of consciousness. *
>>
>> *They are neither real nor unreal, but merely restless stirrings of the
>> mind.*

>>
>> .
>>
>> *sv. Existence, nonexistence, gaining and renouncing — all these are no

>> more than *moods of the mind*.

>>
>> *vlm.3. Therefore the convictions of being or not being, and of receiving
>> or rejecting of a thing, depend upon the imagination of the mind; they are
>> neither true nor untrue, but are mere fluctuations of the mind.
>>
>> *MoT_4,20.3 || ... cittena kalpitA: ... manaz cApala.kAraNA:
>>

>> *** cetana.kalpitA:are conscient ideationna asatyA: na api satyA: tA:not

>> unreal nor real, they are manas.cApala.kAritA:mental.turmoil.effects.
>>
>>
>>
>> मनः मोहे तु कर्तृ स्यात् कारणम् च जगत्.स्थितेः ।
>>
>> mana: mohe tu kartR syAt kAraNam ca jagat.sthite: |
>>
>> विश्वरूपतया_एव_इदम् तनोति मलिनम् मनः ॥४।२०।४॥
>>
>> vizvarUpatayA_eva_idam tanoti malinam mana: ||4|20|4||
>>
>> .
>>

>> *Deluded Mind's the Doer,*
>>
>> *and so the reason for this world.state.*
>>
>> *Thru the form of the Universe it extends its impurity.*

>>
>> .
>>
>> *AvinashS: Mind is the generator (kartR) of confusion (moha) and the

>> cause (kArana) of the *stability* of the world; thus by its universal

>> nature (vizvarUpatayA affecting both individual and the society) this
>> impure mind spreads out.
>>
>> *Murthiy.4 World abides because of the self.delusion of the mind. The
>> dirt and filth of mind spreads across as this universe.
>>
>> *vlm.4. The mind is the cause of error, and it is the mind which is the
>> framer of the world. The mind also stretches itself in the form of the
>> universe (ViswarÅ«pa) in its gross state. (The first is the human mind,
>> second the mind of Brahmâ, and the third is the mind of Virâj).
>>
>> *VA . delusional mind is a cause for doership and presence of the world.
>> This total universe is the only spread out impurity of the mind. .
>>
>> *Mo. manas mohe tu kartR syAt kAraNam ca jagatsthite: | vizva.rUpatayA
>> eva idam tanoti malinam mana: ¶ hi nizcaye | mana: jagatsthite: hetu:
>> nimittakAraNam kartR | kartR kAraka: | kAraNam samavAyikAraNam
>> asamavAyikAraNam ca | bhavati | yata: idam mana: malinam vAsanAmaladUSitam
>> sat | vizvarUpatayA idam jagat | tanoti | nAtrAnya: kazcit kArakatvam
>> yAtIti bhAva: | svapnasya cAtra dRSTAntatvam sphuTam eva ||MoT_4,20.4 ||
>> mano hi hetu: kartR syAt ...
>>

>> ** manas mohe tu kartR syAt*

>>
>> manas.Mind in delusion is the Doer . [Mo. has mano hi hetu: Mind is the
>> Cause, the Doer]
>>
>> kAraNam ca jagatsthite:
>>
>> and the kAraNa.Reason for the world.state. eva idam
>>
>> Indeed, as this
>>
>> vizva.rUpatayA
>>
>> universe.form
>>
>> manas.Mind
>>
>> tanoti
>>
>> extends
>>
>> malinam
>>
>> impurity.
>>
>> mana: mohe tu kartR syAt x
>>
>> kAraNam ca jagat.sthite: |
>>
>> vizvarUpatayA_eva_idam x
>>

>> tanoti malinam mana: *.* *x *
>>
>> *. *

>>
>>
>>
>> मनः हि पुरुषः नाम तम् नियोज्य शुभे पथि ।
>>
>> mana: hi puruSa: nAma tam niyojya zubhe pathi |
>>
>> तत् जय_एकान्त.साध्या हि सर्वा जगति भूतयः ॥४।२०।५॥
>>
>> tat jaya_ekAnta.sAdhyA hi sarvA jagati bhUtaya: ||4|20|5||
>>

>> *.*
>>
>> *Mind is your Personality.*
>>
>> *Harness it. *
>>
>> *Follow a pure path.*
>>
>> *Conquer it—*
>>
>> *only thus can you master what happens in this world.*
>>
>> *. *

>>
>> mano hi puruSo nAma
>>
>> Mind is namely the puruSa.Person – whose quality, one should recall, is
>> Paurusha .
>>
>> tam niyojya zubhe pathi
>>
>> Harness it on a pure path
>>

>> ta*t *jaya

>>
>> conquer it
>>
>> ekAnta.sAdhyA hi
>>
>> only thus are mastered
>>
>> sarvA: jagati bhUtaya:
>>
>> all the happenings in this world.
>>
>> *m. Mind is the person. Put him on the right path. If that (the mind) is
>> conquered, all becomings in this world are conquered.
>>
>> *vlm.5. The mind is styled the puruSa or regent of the body, which being
>> brought under subjection, and directed in the right course, is productive
>> of all prosperity (or supernatural powers).
>>
>>
>>
>> पुरुषः_चेत्_शरीरम् स्यात् कथम् शुक्रः महामतिः ।
>>
>> puruSa:_cet_zarIram syAt katham zukra: mahAmati: |
>>
>> अगमत् विविध.आकारम् जन्म.अन्तर.शत.भ्रमम् ॥४।२०।६॥
>>
>> agamat vividha.AkAram janma.antara.zata.bhramam ||4|20|6||
>>
>> .
>>

>> *If Body were the Person,*
>>
>> *how could even the bright Shukra manage so many different forms*
>>
>> *in a hundred birth.wanderings?*
>>
>> *.*

>>
>> *MoT. puruSa: cet zarIram syAt katham zukra: mahAmati: – agamat
>> vividhA.AkAram janma.antara.zata.bhramam = > zuddhe cidAtman...|| ¶ nanu
>> zarIrasya puruSatvena sthitatvAt katham cakSuSAlabhyamAnasya manasa:
>> puruSatvam kathayasIty | atrAha . zarIram sthUlazrIram | zarIram lakSaNayA
>> puruSa: | cet syAt | tadA sa: zukra: | bahu.dehebhya: samudbhava: yasya |
>> tAdRzam vividham bhedam | katham agamat | zarIrasyaîkenaiva rUpeNa
>> sthitatvAt ||4|20| MoT_4,20.6 ||4|20| zarIram cet zarIram syAt ... agamad
>> vividham bhedam bahudehasamudbhavam< Comm
>>
>> *m.5. If the corporeal body is the ‘person’, then how can Sukra of great
>> intelligence get into the delusion of many births of many types and forms?
>>
>> *vlm.6. If the body were the purusha, how could the highminded Sukra,
>> pass into various forms in his very many transmigrations (as mentioned
>> before)?
>>

>> *** puruSa: cet zarIram syAt *If the Body is the Person *katham zukra:

>> *yat a.tuccham an.AyAsam x*
>>
>> *an.upAdhi gata.bhramam | *
>>
>> *yatnAt tat anu.saMdhAnam x*
>>
>> *kuru tat tAm avApsyasi . x *
>>
>> *. *

>> *.*
>>
>> *o*ॐ*m*

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

>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0

>> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात्स मनो भवेत् ।
>>

>> saMkalpAt sa: man*a: *bhavet |

>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया.इति.आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>> next Canto:
>>
>> FM4021 UNANSWERED QUESTION 1.NV23.24 .z64
>>
>>
>> https://www.dropbox.com/s/g51x8i95w045uyp/fm4021%201.nv23.24%20UNANSWERED%20QUESTION%20.z64.docx?dl=0

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

>> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>>> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>>>
>>>
>>> On Tue, Nov 24, 2020 at 3:28 PM Jiva Das <das....@gmail.com> wrote:
>>>
>>>>
>>>>
>>>> FM4021 UNANSWERED QUESTION 1.NV23-24 .z64
>>>>
>>>>
>>>> https://www.dropbox.com/s/g51x8i95w045uyp/fm4021%201.nv23-24%20UNANSWERED%20QUESTION%20.z64.docx?dl=0
>>>>
>>>> FM.4.1-FM.4.29
>>>>
>>>> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
>>>>
>>>>
>>>>
>>>> FM.4.21 UNANSWERED QUESTION 1.NV23-24
>>>>
>>>> सर्ग ४.२१
>>>>
>>>> sarga 4.21
>>>>
>>>> राम उवाच ।
>>>>
>>>> rAma* uvAca |
>>>>
>>>> सर्ग ४.२१
>>>>
>>>> राम उवाच ।
>>>>
>>>> rAma uvAca |
>>>>

>>>> भगवन् सर्व.धर्म.ज्ञ संश*यः_यः* महान् अयम् ।
>>>>
>>>> bhagavan sarva.dharma.jJa samzay*a:_y*a*: m*ahAn ayam |
>>>>
>>>> हृदि व्यावर्तते लोलः कल्लोल* इ*व सागरे ॥४।२१।१॥

>>>>
>>>> hRdi vyAvartate lola: kallola* iva sAgare ||4|21|1||
>>>>
>>>> दिक्.काल.आदि.अन्.अवच्छिन्ने तते नित्ये निरामये ।
>>>>
>>>> dik.kAlAdi-an-avacchinne tate nitye nirAmaye |
>>>>

>>>> म्लाना संवि*त्_म*नःनाम्नी कुतः का_इयम् उपस्थिता ॥४।२१।२॥

>>>>
>>>> mlAnA samvit mana:nAmnI kuta: kA_iyam upasthitA ||4|21|2||
>>>>

>>>>
>>>> vasiSTha uvAca |
>>>>
>>>> साधु राम त्वया प्रोक्तम् जाता ते मोक्ष.भागिनी ।
>>>>
>>>> sAdhu rAma tvayA proktam jAtA te mokSa-bhAginI |
>>>>

>>>> म*तिः_उ*त्तम*.**नि*ष्यन्दा नन्दनस्य_इव मञ्जरी ॥४।२१।४॥
>>>>
>>>> mati*: u*ttama-niSyandA nandanasyeva maJjarI ||4|21|4||
>>>>
>>>> पूर्व.अपर*.**वि*चार.अर्थ.तत्.परा_इयम् मतिः तव ।
>>>>
>>>> pUrva.apara-vicAra.artha-tat.parA_iyam ma*ti:_t*ava |

>>>>
>>>> सम्.प्राप्स्यसि पदम् प्रोच्चैः यत् प्राप्तम् शंकर.आदिभिः ॥४।२१।५॥
>>>>
>>>> sam.prApsyasi padam proccai: yat prAptam zamkarAdibhi: ||4|21|5||
>>>>

>>>> प्रश्नस्य_अस्य तु हे राम न का*लः_त*व सम्.प्रति ।
>>>>
>>>> praznasya_asya tu he rAma na kA*la:_t*ava sam.prati |
>>>>
>>>> सिद्धान्तः कथ्यते यत्र तत्र_अयम् प्रश्न* उ*च्यते ॥४।२१।६॥

>>>>
>>>> siddhAnta: kathyate yatra tatra_ayam prazna* ucyate ||4|21|6||
>>>>

>>>> सिद्धान्त*.**का*ले भवता प्रष्ट*vyo '*हम् इदम् परम् ।
>>>>
>>>> siddhAnta-kAle bhavatA praSTavy*a:_a*ham idam param |
>>>>
>>>> कर.आमलक.वत् तेन सिद्धा*न्तः_ते* भविष्यति ॥४।२१।०७॥
>>>>
>>>> karAmalaka.vat tena siddhAn*ta:_t*e bhaviSyati ||4|21|07||
>>>>
>>>> सिद्धान्त*.**का*ले प्रश्न.उ*क्तिः**_ए*षा तव विराजते ।
>>>>
>>>> siddhAnta-kAle praznokt*i:_e*SA tava virAjate |

>>>>
>>>> प्रावृषि_इव हि केका.उक्तिः युक्ता शरदि हंस.गीः ॥४।२१।०८॥
>>>>

>>>> prAvRSi_iva hi kekA~ukti: yuktA zaradi hamsa.g*I:* ||4|21|08||

>>>>
>>>> सहजः नीलिमा व्योम्नि शोभते प्रावृषः क्षये ।
>>>>
>>>> sahajarnIlimA vyomni zobhate prAvRSa: kSaye |
>>>>
>>>> प्रावृषि त्वतनु.उदग्र.पयोद.पटल.उत्थितः ॥४।२१।९॥
>>>>
>>>> prAvRSi tvatanu~udagra-payoda-paTalotthita: ||4|21|9||
>>>>

>>>> अयम् प्रकृत आर*ब्धः_मnoनि*र्णय* उ*त्तमः ।
>>>>
>>>> ayam prakRta* Arabdha*: m*ana:nirNaya* uttama: |
>>>>
>>>> यद्वशा*त्_ज*नताजन्म तत् आकर्णय सुव्रत ॥४।२१।१०॥

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

>>>> एवम् प्रकृति.रूपा*.**इ*यम् म*noम*नन=धर्मिणी ।
>>>>
>>>> evam prakRti-rUpA.iyam man*a:m*anana=dharmiNI |

>>>>
>>>> कर्म_इति राम निर्णीतम् सर्वैः इव मुमुक्षुभिः ॥४।२१।११॥
>>>>

>>>> karma_iti rAma nirNItam sarvai*:_i*va mumukSubhi: ||4|21|11||
>>>>
>>>> शृणु दर्शन.भेदेन त*n.ना*म=अभिमत.आकृतिम् ।
>>>>
>>>> zRNu darzana-bhedena tat.nAma=abhimata~AkRtim |
>>>>
>>>> वाग्मिनाम् वदताम् यातम् चित्राभिः शास्त्र*.**दृ*ष्तिभिः ॥४।२१।१२॥

>>>>
>>>> vAgminAm vadatAm yAtam citrAbhi: zAstra-dRStibhi: ||4|21|12||
>>>>

>>>> यम् यम् भावम् उपादत्ते म*no म*नन.चञ्चलम् ।
>>>>
>>>> yam yam bhAvam upAdatte man*a:_m*anana-caJcalam |
>>>>
>>>> तत्ताम् एति घन.आमोदम् अन्तस्थः पव*नः_य*था ॥४।२१।१३॥
>>>>
>>>> tattAm eti ghana~Amodam antastha: pavan*a:_y*athA ||4|21|13||
>>>>
>>>> त*तः_त*म् एव निर्णीय तम् एव च विकल्पयन् ।
>>>>
>>>> ta*ta:_t*am eva nirNIya tam eva ca vikalpayan |

>>>>
>>>> अन्तःस्थया रञ्जनया रञ्जयन् स्वाम् अहम्कृतिम् ॥४।२१।१४॥
>>>>
>>>> anta:sthayA raJjanayA raJjayan svAm ahamkRtim ||4|21|14||
>>>>

>>>> त*त्_नि*श्चयम् उपादाय तत्र_एव रसम् ऋच्छति ।
>>>>
>>>> ta*t_n*izcayam upAdAya tatra_eva rasam Rcchati |
>>>>
>>>> य*त्_म*यत्वम् शरीरे तु त*तः_बु*द्धि*.**इ*न्द्रियेषु च ॥४।२१।१५॥
>>>>
>>>> yat mayatvam zarIre tu tata*:_b*uddhi.indriyeSu ca ||4|21|15||
>>>>
>>>> य*न्.म*यम् हि म*no रा*म देहः तत्.अनु तत्.वशः ।
>>>>
>>>> yat.mayam hi man*a:_r*Ama deha*:_t*at.anu tat.vaza: |

>>>>
>>>> तत्ताम् आयाति गन्ध.अन्तः पवनः गन्धताम् इव ॥४।२१।१६॥
>>>>
>>>> tattAm AyAti gandha~anta: pavana: gandhatAm iva ||4|21|16||
>>>>

>>>> बुद्धि*.**इ*न्द्रियेषु वल्गत्सु कर्म*.**इ*न्द्रि*य.*ग*णः_त*तः ।
>>>>
>>>> buddhi.indriyeSu valgatsu karmendriya-gaNa*:_t*ata: |
>>>>
>>>> स्फुरति स्वत* ए*व_ऊर्वी र*joलो*ल* इ*व_अनिले ॥४।२१।१७॥
>>>>
>>>> sphurati svata* eva_UrvI raj*a:l*ola* iva_anile ||4|21|17||
>>>>
>>>> कर्म*.**इ*न्द्रि*य.*गणे क्षुब्धे स्व.शक्तिम् प्रणय*ty अ*लम् ।
>>>>
>>>> karmendriya-gaNe kSubdhe sva.zaktim praNayat*i_a*lam |

>>>>
>>>> कर्म निष्पद्यते स्फारम् पांसु.जालम् इव_अनिले ॥४।२१।१८॥
>>>>
>>>> karma niSpadyate sphAram pAMsu.jAlam iva_anile ||4|21|18||
>>>>
>>>> एवम् हि मनसः कर्म कर्म.बीजम् मनः स्मृतम् ।
>>>>
>>>> evam hi manasa: karma karma-bIjam mana: smRtam |
>>>>
>>>> अ.भिन्ना_एव तयोः सत्ता यथा कुसुम.गन्धयोः ॥४।२१।१९॥
>>>>
>>>> a-bhinnaiva tayo: sattA yathA kusuma-gandhayoH ||4|21|19||
>>>>

>>>> यादृशम् भावम् आदत्ते दृढ.अभ्यास-वशा*त्_म*नः ।

>>>>
>>>> yAdRzam bhAvam Adatte dRDha~abhyAsa-vazAt mana: |
>>>>
>>>> तथा स्पन्द.आख्य-कर्म.आख्य-प्रथा-शाखाम् विमुञ्चति ॥४।२१।२०॥
>>>>
>>>> tathA spandAkhya-karmAkhya-prathA-zAkhAm vimuJcati ||4|21|20||
>>>>
>>>> तथा क्रियाम् तत् फलताम् निष्पादयति च_आदरात् ।
>>>>
>>>> tathA kriyAm tat phalatAm niSpAdayati ca_AdarAt |
>>>>

>>>> त*तः_त*म् एव च_आस्वादम् अनुभूय_आशु बध्यते ॥४।२१।२१॥
>>>>
>>>> ta*ta:_t*am eva *ca_AsvA*dam anub*hUya_Az*u badhyate ||4|21|21||
>>>>
>>>> यम्.यम् भावम् उपादत्ते तम् तम् व*stv इ*ति विन्दति ।
>>>>
>>>> yam.yam bhAvam upAdatte tam tam vast*u_i*ti vindati |
>>>>
>>>> तत्.तत् श्रे*yo '*न्यत् न_अस्ति_इति निश्च*yo '*स्य च जायते ॥४।२१।२२॥
>>>>
>>>> tat.tat zrey*a:_a*nya*t_n*a_asti_iti nizcay*a:_a*sya ca jAyate
>>>> ||4|21|22||
>>>>
>>>> धर्म.अर्थ*.**का*म.मोक्ष=आर्थम् प्रयतन्ते सदा_एव हि ।
>>>>
>>>> dharma~artha-kAma-mokSa=Artham prayatante sadaiva hi |
>>>>
>>>> मनांसि दृढ*.**भि*न्नानि प्रतिपत्त्या स्वया_एव च ॥४।२१।२३॥

>>>>
>>>> manAMsi dRDha-bhinnAni pratipattyA svayaiva ca ||4|21|23||
>>>>

>>>> म*नः_वै* कापिलानाम् तु प्रतिपत्ति*.**नि*ज.अमलम् ।
>>>>
>>>> mana*: v*ai kApilAnAm tu pratipatti-nija~amalam |
>>>>
>>>> उररी.कृत्य निर्णीय कल्पिताः शास्त्र*.**दृ*ष्टयः ॥४।२१।२४॥

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

>>>> मोक्षे तु न_अन्यथा प्रा*ptir_इ*ति भावित.चेतसः ।
>>>>
>>>> mokSe tu na_anyathA prApti*:_i*ti bhAvita-cetasa: |

>>>>
>>>> स्वाम् दृष्टिम् प्रतिबिम्बन्ति स्थिताः स्व.नियम.भ्रमैः ॥४।२१।२५॥
>>>>
>>>> svAm dRSTim pratibimbanti sthitA: sva.niyama-bhramai: ||4|21|25||
>>>>

>>>> वेदान्त-वादि*no बु*द्ध्या ब्रह्म.उदम् इति रूढया ।
>>>>
>>>> vedAnta-vAdina*:_b*uddhyA brahma.udam iti rUDhayA |
>>>>
>>>> मुक्तिः शम*.**द*म.उपेता निर्णीय परिकल्पिता ॥४।२१।२६॥

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

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

>>>> मुक्तौ तु न_अन्यथा प्रा*ptir_इ*ति भावित.चेतसः ।
>>>>
>>>> muktau tu na_anyathA prApti*:_i*ti bhAvita-cetasa: |
>>>>
>>>> स्वाम् दृष्टिम् प्र.विवृण्वन्ति *svair ए*व नियम.भ्रमैः ॥४।२१।२९॥
>>>>
>>>> svAm dRSTim pra.vivRNvanti sva*i:_e*va niyama-bhramai: ||4|21|29||
>>>>
>>>> आर्हता.आदि*भिः_अnyaiz च* स्वया_अभिमतया इच्छया ।
>>>>
>>>> ArhatA.Adibhi*:_a*nyai*:_c*a svayA_abhimatayA icchayA |
>>>>
>>>> चि*trAz चि*त्र-समाचारैः कल्पिताः शास्त्र*.**दृ*ष्टयः ॥४।२१।३०॥
>>>>
>>>> citrA*:_c*itra-samAcArai: kalpitA: zAstra-dRSTaya: ||4|21|30||
>>>>
>>>> निर्.निमित्त.उत्थ.सौम्य.अम्बु.बुद्बुद*.**ओ**ghair इ*व उत्थितैः ।
>>>>
>>>> nir.nim*itta.utth*a-saumya~ambu-budbuda*~o*ghai:_iva_utthitai: |
>>>>
>>>> स्व.निश्चि*तैः_इ*ति प्रौढा नाना.आका*रा* हि रीतयः ॥४।२१।३१॥
>>>>
>>>> sva.nizcitai*:_i*ti prauDhA nAnA~AkArA* hi rItaya: ||4|21|31||

>>>>
>>>> सर्वासाम् एव च_एतासाम् रीतीनाम् एवम् आकारः ।
>>>>
>>>> sarvAsAm eva ca_etAsAm rItInAm evam AkAra: |
>>>>

>>>> म*no रा*म महाबाहो मणीनाम् इव सागरः ॥४।२१।३२॥
>>>>
>>>> man*a:_r*Ama mahAbAho maNInAm iva sAgara: ||4|21|32||

>>>>
>>>> न निम्न.इक्षू कटु.स्वादू शीत.उष्णौ न_इन्दु.पावकौ ।
>>>>
>>>> na nimna-ikSU kaTu-svAdU zIta.uSNau na_indu-pAvakau |
>>>>

>>>> य*त्_य*था परम.अभ्यस्तम् उपलब्धम् तथा_एव तत् ॥४।२१।३३॥
>>>>
>>>> ya*t_y*athA parama~abhyastam upalabdham tathA_iva tat ||4|21|33||
>>>>
>>>> *यः**_त्व् अ*कृत्रिम.आन*न्दः_तद् अ*र्थम् प्रयतैः नरैः ।
>>>>
>>>> ya*:_t*u_akRtrima~Ananda*:_t*a*t_a*rtham prayatairnarai: |
>>>>
>>>> मनः त*न्.म*यताम् नेयम् येन_असौ सम्.अवाप्यते ॥४।२१।३४॥
>>>>
>>>> mana*:_t*at.mayatAm neyam yena_asau sam.avApyate ||4|21|34||

>>>>
>>>> दृश्यम् सम्.परिडिभ्यम् स्वम् गुच्छम् परिहरन् मनः ।
>>>>
>>>> dRzyam sam.pariDibhyam svam guccham pariharan mana: |
>>>>

>>>> त*j.जा*भ्याम् सुख.दुःखाभ्याम् न_अवश्यम् परिकृष्यते ॥४।२१।३५॥
>>>>
>>>> tat.jAbhyA*m *sukha-du:khAbhyAm na_avazyam parikRSyate ||4|21|35||
>>>>
>>>> अ.पवित्रम् अ.सत्.रूपम् मोहनम् भय*.**का*रणम् ।

>>>> mAyaiSA sA h*i_a*vidyaiSA bhAvanaiSA bhayAvahA |
>>>>
>>>> संविदः त*न्.म*यत्वम् यत् तत् कर्म इति विदुः बुधाः ॥४।२१।३७॥
>>>>
>>>> samvida*:_t*at.mayatvam yat tat karma iti vidu*:_b*udhAH ||4|21|37||

>>>>
>>>> दृष्ट्वा दृश्य~एकतानत्वम् विद्धि त्वम् मोहनम् मनः ।
>>>>
>>>> dRSTvA dRzya~ekatAnatvam viddhi tvam mohanam mana: |
>>>>
>>>> प्रमार्जया_एव तत्_मिथ्या महा.मलिन.कर्दमम् ॥४।२१।३८॥
>>>>
>>>> pramArjayaiva tat_mithyA mahA.malina-kardamam ||4|21|38||
>>>>

>>>> दृश्य.त*न्.म*यता या_एषा स्वभाव.स्था_अनुभूयते ।
>>>>
>>>> dRzya-tat.mayatA yaiSA svabhAva.sthA_anubhUyate |
>>>>
>>>> संसार.मदिरा सा इयम् अ*.**वि*द्या.इति उच्यते बुधैः ॥४।२१।३९॥

>>>>
>>>> samsAra-madirA sA_iyam a-vidyA_iti ucyate budhai: ||4|21|39||
>>>>

>>>> अनया_उपह*तः_लो*कः कल्याणम् न_अधिगच्छति ।
>>>>
>>>> anayA_upahata*: l*oka: kalyANam na_adhigacchati |
>>>>
>>>> भास्वरम् तपन.आलोकम् पटल.अन्ध~ईक्ष*णः_य*था ॥४।२१।४०॥
>>>>
>>>> bhAsvaram tapana~Alokam paTala~andha~IkSaN*a:_y*athA ||4|21|40||
>>>>
>>>> स्वयम् उत्पद्यते सा च संकल्पा*द् व्यो*म.वृक्षवत् ।
>>>>
>>>> svayam utpadyate sA ca samkalpA*t_v*yoma-vRkSavat |

>>>>
>>>> अ.संकल्पन.मात्रेण भावनायाम् महामते ॥४।२१।४१॥
>>>>
>>>> a-samkalpana.mAtreNa bhAvanAyAm mahAmate ||4|21|41||
>>>>

>>>> क्षीणायाम् स्वरसा*द् ए*व विमर्शेन विलासिना ।
>>>>
>>>> kSINAyA*m *svarasA*t_e*va vimarzena vilAsinA |

>>>>
>>>> असंसङ्गः पदार्थेषु सर्वेषु स्थिरताम् गतः ॥४।२१।४२॥
>>>>
>>>> asamsaGga: padArtheSu sarveSu sthiratAm gata: ||4|21|42||
>>>>

>>>> सत्य*.**दृ*ष्टौ प्रपन्नायाम् असत्ये क्षयम् आगते ।

>>>>
>>>> satya-dRSTau prapannAyAm asatye kSayam Agate |
>>>>

>>>> निर्विकल्प.चि*द् अ*च्छ.आत्मा स आत्मा सम्.अवाप्यते ॥४।२१।४३॥
>>>>
>>>> nirvikalpa-ci*t_a*cchAtmA sa* AtmA sam.avApyate ||4|21|43||

>>>>
>>>> न सत्ता यस्य न_असत्ता न सुखम् न_अपि दुःखिता ।
>>>>
>>>> na sattA yasya na_asattA na sukham na_api du:khitA |
>>>>

>>>> केवलम् केवली.भा*वो य*स्य_अन्तर् उपलभ्यते ॥४।२१।४४॥
>>>>
>>>> kevalam kevalI.bhAv*a:_y*asya_antar upalabhyate ||4|21|44||
>>>>
>>>> अभव्यया भावनया न चित्त*.**इ*न्द्रिय*.**दृ*ष्टिभिः ।
>>>>
>>>> abhavyayA bhAvanayA na citta.indriya-dRSTibhi: |
>>>>
>>>> आत्म*नो ऽ*नन्य-भूता*भिः_अ*पि यः परिवर्तितः ॥४।२१।४५॥
>>>>
>>>> Atmana:_ananya-bhUtAbhi*:_a*pi ya: parivartita: ||4|21|45||
>>>>
>>>> वासना*भिः_अ*नन्ता*भिः_व्यो*म_इव घन.राजिभिः ।
>>>>
>>>> vAsanAbhi*:_a*nantAbhi*: v*yoma_iva ghana-rAjibhi: |

>>>>
>>>> संदिग्धायाम् यथा रज्ज्वाम् सर्प.तत्त्वम् तथा_एव हि ॥४।२१।४६॥
>>>>

>>>> samdigdhAyAm yathA rajjvA*m *sarpa-tattvam tathA_iva hi ||4|21|46||
>>>>
>>>> चि*द्.आ*काश.आत्मना ब*न्धस् त्व् अ*.बद्धेन_एव कल्पितः ।
>>>>
>>>> ci*t.A*kAza~AtmanA bandha*:_t*u_a-baddhena_eva kalpita: |

>>>>
>>>> कल्पितम् कल्पितम् वस्तु प्रति.कल्पनया_अन्यथा ॥४।२१।४७॥
>>>>
>>>> kalpitam kalpitam vastu prati.kalpanayA_anyathA ||4|21|47||
>>>>
>>>> तदेव_अन्यत्वम् आदत्ते खम् अहोरात्रयोर् इव ।
>>>>
>>>> tadeva_anyatvam Adatte kham ahorAtrayo:_iva |
>>>>

>>>> य*द् अ.*तुच्छम् अन्-आयासम् अन्-उपाधि गत.भ्रमम् ॥४।२१।४८॥
>>>>
>>>> ya*t_a*-tuccham an-AyAsam an-upAdhi gata-bhramam ||4|21|48||

>>>>
>>>> तत् तत्-कल्पनया_अतीतम् तत्-सुखाय_एव कल्पते ।
>>>>
>>>> tat tat-kalpanayA_atItam tat-sukhAya_eva kalpate |
>>>>

>>>> शून्य* ए*व कुसूले तु सिंहः_अस्ति_इति भयम् यथा ॥४।२१।४९॥

>>>>
>>>> zUnya* eva kusUle tu siMho'sti_iti bhayam yathA ||4|21|49||
>>>>

>>>> "शून्य* ए*व शरीरे ऽन्तर् बद्धः_अस्मि_इति भयम् तथा ।

>>>>
>>>> "zUnya* eva zarIre_antar baddho'smi_iti bhayam tathA |
>>>>

>>>> शून्य* ए*व कु.सूले तु प्रेक्ष्य सिं*हः_न* लभ्यते ॥४।२१।५०॥

>>>>
>>>> zUnya* eva ku.sUle tu prekSya siMha:_na labhyate ||4|21|50||
>>>>
>>>> तथा संसार.बन्ध.अर्हः प्रेक्षितः_असौ न लभ्यते ।
>>>>
>>>> tathA samsAra-bandha~arha: prekSito'sau na labhyate |
>>>>

>>>> इदम् जग*द् अ*यम् च_अहम् इति सम्भ्रान्तम् उत्थितम् ॥४।२१।५१॥
>>>>
>>>> idam jaga*t_a*yam ca_aham iti sambhrAntam utthitam ||4|21|51||

>>>>
>>>> बालानाम् मध्यमे काले छाया वैतालिकी यथा ।
>>>>
>>>> bAlAnAm madhyame kAle chAyA vaitAlikI yathA |
>>>>
>>>> कल्पनावशतः जन्तोः भाव.अभाव-शुभ.अशुभाः ॥४।२१।५२॥
>>>>

>>>> kalpanAvazata: janto*:_b*hAva.abhAva-zubha.azubhAH ||4|21|52||
>>>>
>>>> क्षणा*द् अ.*सत्ताम् आयान्ति तत्ताम् अपि पुनः क्षणात् ।
>>>>
>>>> kSaNA*t_a*-sattAm AyAnti tattAm api puna: kSaNAt |

>>>>
>>>> माता_एव गृहणी.भाव-गृहीता कण्ठ-लम्बिनी ॥४।२१।५३॥
>>>>
>>>> mAtaiva gRhaNI.bhAva-gRhItA kaNTha-lambinI ||4|21|53||
>>>>
>>>> करोति गृहिणी.कार्यम् सुरता_आनन्द-दा सती ।
>>>>
>>>> karoti gRhiNI.kAryam suratA_Ananda-dA satI |
>>>>
>>>> कान्ता_एव मातृ.भावेन गृहीता कण्ठ-लम्बिनी ॥४।२१।५४॥
>>>>
>>>> kAntaiva mAtR-bhAvena gRhItA kaNTha-lambinI ||4|21|54||
>>>>
>>>> नूनम् विस्मारयति_एव मन्मथम् मातृ.भावनात् ।
>>>>
>>>> nUnam vismArayati_eva manmatham mAtR-bhAvanAt |
>>>>

>>>> भाव.अनुसारि-फलदम् पदार्थ*.**ओ*घम् अवेक्ष्य च ॥४।२१।५५॥
>>>>
>>>> bhAva~anusAri-phaladam padArtha*~o*gham avekSya ca ||4|21|55||

>>>>
>>>> न ज्ञेन_इह पदार्थेषु रूपम् एकम् उदीर्यते ।
>>>>
>>>> na jJeneha padArtheSu rUpam ekam udIryate |
>>>>

>>>> दृढ.भावनया चेतः य*त्_य*था भावय*ty अ*लम् ॥४।२१।५६॥
>>>>
>>>> dRDha-bhAvanayA cet*a:_y*a*t_y*athA bhAvayat*i_a*lam ||4|21|56||

>>>>
>>>> तत् तत्-फलम् तदाकारम् तावत्.कालम् प्रपश्यति ।
>>>>
>>>> tat tat phalam tat AkAram tAvat.kAlam prapazyati |
>>>>

>>>> न त*द् अ*स्ति न यत् सत्यम् न त*द् अ*स्ति न यत् मृषा ॥४।२१।५७॥
>>>>
>>>> na ta*t_a*sti na yat satyam na ta*t_a*sti na yat mRSA ||4|21|57||
>>>>
>>>> य*त्_य*था येन निर्णीतम् तत् तथा तेन लक्ष्यते ।
>>>>
>>>> ya*t_y*athA yena nirNItam tat tathA tena lakSyate |

>>>>
>>>> भावित.आकाश-मातङ्गम् व्योम.हस्तितया मनः ॥४।२१।५८॥
>>>>
>>>> bhAvita~AkAza-mAtaGgam vyoma-hastitayA mana: ||4|21|58||
>>>>

>>>> व्योम*.**का*नन.मातङ्गीम् व्योम.स्थाम् अनु.धावति ।

>>>>
>>>> vyoma-kAnana-mAtaGgIm vyoma.sthAm anu.dhAvati |
>>>>
>>>> तस्मात् संकल्पम् एव त्वम् सर्व.भाव.मय.आत्मकम् ॥४।२१।५९॥
>>>>
>>>> tasmAt samkalpam eva tvam sarva.bhAva.maya~Atmakam ||4|21|59||
>>>>
>>>> त्यज राम सुषुप्त-स्थः स्वात्मना_एव भव.आत्मनः ।
>>>>
>>>> tyaja rAma suSupta-stha: svAtmanaiva bhavAtmana: |
>>>>
>>>> मणिः हि प्रति.बिम्बानाम् प्रतिषेध-क्रियाम् प्रति ॥४।२१।६०॥
>>>>
>>>> maNi: hi prati.bimbAnAm pratiSedha-kriyAm prati ||4|21|60||
>>>>
>>>> न शक्तः जड.भावेन न.तु राम भव.आदृशः ।
>>>>
>>>> na zakta: jaDa-bhAvena na.tu rAma bhavAdRza: |
>>>>
>>>> यदात्मनि जगत् राम तव इह प्रतिबिम्बति ॥४।२१।६१॥
>>>>
>>>> yadAtmani jagat rAma tava iha pratibimbati ||4|21|61||
>>>>

>>>> त*द् अ*व*stv इ*ति निर्णीय मा तेन_आगच्छ रञ्जनम् ।
>>>>
>>>> ta*t_a*vast*u_i*ti nirNIya mA tenAgaccha raJjanam |

>>>>
>>>> तदेव सत्यम् इति वा_अपि_अ.भिन्नम् परमात्मनः ॥४।२१।६२॥
>>>>

>>>> tadeva satyam iti vA_ap*i_a*-bhinnam paramAtmana: ||4|21|62||

>>>>
>>>> मत्वा_अन्तः त्वम् अन्.आद्यन्तम् भावया_आत्मानम् आत्मना ।
>>>>

>>>> matvA_an*ta:_t*vam an.Adyantam bhAvayA_AtmAnam AtmanA |

>>>>
>>>> चेतसि प्रतिबिम्बन्ति ये भावाः तव राघव ।
>>>>

>>>> cetasi pratibimbanti ye bhAvA*:_t*ava rAghava |

>>>>
>>>> रञ्जयन्तु_अन्य-सक्तत्वान् मा ते त्वाम् स्फटिकम् यथा ॥४।२१।६३॥
>>>>

>>>> raJjayantu_anya-saktatvAn mA te tvA*m *sphaTikam yathA ||4|21|63||

>>>>
>>>> स्फटिकम् अ.मननम् यथा विशन्ति
>>>>
>>>> sphaTikam a-mananam yathA vizanti
>>>>
>>>> प्रकटतया न च रञ्जना विचित्रा ।
>>>>
>>>> prakaTatayA na ca raJjanA vicitrA |
>>>>
>>>> इह हि विमननम् तथा विशन्तु
>>>>
>>>> iha hi vimananam tathA vizantu
>>>>
>>>> प्रकटतया भुवण~एषणा भवन्तम् ॥४।२१।६४॥
>>>>
>>>> prakaTatayA bhuvaNa~eSaNA bhavantam ||4|21|64||
>>>>
>>>> ॥
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>

>>>> *o*ॐ*m*

>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>> Swami V summarizes these 64 couplets:
>>>>
>>>>
>>>>
>>>> *sv. "RAMA asked:
>>>>

>>>> If mind is all this, Lord, how does i*t_e*ver get tainted?
>>>>
>>>> VASISTHA replied:
>>>>
>>>> It is a beautiful question, Rama, bu*t_n*ot the proper time to ask:

>>>>
>>>> when you have listened to what I have to say,
>>>>
>>>> you will surely find the answer to this question with the utmost
>>>> clarity.
>>>>
>>>> That the mind is impure, is the experience of everyone who strives for
>>>> liberation.
>>>>
>>>> Mind is action and action is mind — the two are like the flower and its
>>>> scent.
>>>>
>>>> Mind is everywhere devoted to dharma, wealth, pleasure and freedom:
>>>>

>>>> bu*t_e*veryone has a different definition of these and is convinced

>>>> that
>>>>
>>>> that definition is the truth.
>>>>
>>>> Their philosophies are the expressions of their experiences
>>>>
>>>> which are the fruit of their own practice,
>>>>
>>>> which is in accordance with the convictions in their mind.
>>>>
>>>> Rama, bondage is none other than the notion of an object.
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>
>>>>

>>>> *RÂMA said–*
>>>>
>>>>
>>>>
>>>> भगवन् सर्व.धर्म.ज्ञ संश*यः_यः* महान् अयम् ।
>>>>
>>>> bhagavan sarva.dharma.jJa samzay*a:_y*a*: m*ahAn ayam |
>>>>
>>>> हृदि व्यावर्तते लोलः कल्लोल* इ*व सागरे ॥४।२१।१॥

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

>>>> bhagavan sarva.dharma-jJa samzaya: - a doubt = ya*: m*ahAn - which is
>>>> serious = ayam in my heart hRdi = vy-A>vartate lol*a:_r*olling and
>>>> lolling = kallole*va* sAgare like a roller in the sea.

>>>>
>>>> Lord
>>>>
>>>> you know everything
>>>>
>>>> !
>>>>
>>>> I
>>>>
>>>> have a serious and troubling doubt
>>>>
>>>> that wreaks a ruckus in my heart like the waves in a storm at sea
>>>>
>>>> .
>>>>

>>>> *vlm.1. Rama said*:*-Venerable sir! tha*t_a*r*t_a*cquainted with the

>>>> mysteries of all things, I have a great doubt swelling in my breast like a
>>>> huge surge of the sea.
>>>>

>>>> *moT. bhagavan sarva.dharma-jJa samzay*a:_y*a*: m*ahAnayam hRdi
>>>> vy-A>vartate lola: kallole*va* sAgare = > "yad

>>>> atucchamanAyA-samanupAdhi gata-bhramam | yatnAttadanusamdhAnam kuru" iti
>>>> gurunôkto rAma: svabuddhi-kauzalena tad anusamdhAya tatra
>>>> mana:-kalpanAyogyatAmapazyan prAg-uktAyAm tatra ... ||4|21| atra zrIrAma:
>>>> pRcchati vyAvartate sphurati | MoT_4,21.1 ||4|21| ... samzaya:_ me mahAn …
>>>>

>>>> *jd.1 - bhagavan sarva.dharma-jJa samzaya: - a doubt = ya*: m*ahAn -
>>>> which is serious = ayam in my heart hRdi = vy-A>vartate lol*a:_r*olling
>>>> and lolling = kallole*va* sAgare like a roller in the sea.

>>>>
>>>>
>>>>
>>>> दिक्.काल.आदि.अन्.अवच्छिन्ने तते नित्ये निरामये ।
>>>>
>>>> dik.kAlAdi-an-avacchinne tate nitye nirAmaye |
>>>>

>>>> म्लाना संवि*त्_म*नःनाम्नी कुतः का_इयम् उपस्थिता ॥४।२१।२॥
>>>>
>>>> mlAnA samvit mana*:*nAmnI kuta: kA_iyam upasthitA ||4|21|2||
>>>>
>>>> .
>>>>
>>>> *in the unbroken course of time and place*
>>>>
>>>> *pervading everywhere unaffected*
>>>>
>>>> *is*
>>>>
>>>> *the twisted Awareness called*
>>>>
>>>> *Mind*
>>>>
>>>> *:*
>>>>
>>>> *how and what could this that has come to be*
>>>>
>>>> *? *
>>>>
>>>> dik.kAlAdi-an-avacchinne tate nitye nirAmaye | mlAnA samvit mana*:*nAmnI

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

>>>> *vlm. How is it sir, tha*t_a*ny foulness could attach to the mind,

>>>> when it is situated in the eternal purity of the infinite Spirit, which is
>>>> unbounded by time and space.
>>>>
>>>> ~AB. dik-kRta-pariccheda_abhAvAt tate, kAla-kRta-pariccheda_abhAvAn
>>>> nitye, Adi-pada upAtta-vastu-kRta-pariccheda-virahAn nirAmaye | mlAnA

>>>> viSayAkAra-kaluSA | kuta iti kAraNÂsa*mb*hava:, keti svarUpa_a.sa*mb*hava:,

>>>> iyam iti aparokSatA ca manaso durzitA |
>>>>

>>>> *moT. dik-kAla=Adibhi*:_a*-paricchinne sva.paricchedakasya paricchedam

>>>> samvidAkhya: spanda: | kuta*: u*pasthitA | naitasyA upasthAnam atra

>>>> yuktam iti bhAva: | MoT_4,21.2 |
>>>>
>>>> ##mlai - #mlAna- - faded, withered • exhausted, faded • dejected, sad,
>>>> melancholy • foul, dirty (by assoc. with #mleccha) •• #mlAnam - withered or
>>>> faded condition, absence of brightness or lustre •-•> #mlAna•-kSINa- -

>>>> withering and languishing •-*mana: *-adj.- depressed in mind,

>>>> dispirited mbh. •-sraj -adj.- having a withered garland mbh. •-vaktra- -
>>>> having a dark face •• #amlAna- - unclouded (as the cheerful mind or the
>>>> bright face) •• #AmlAna - clouded [= amlAna, M-W], unclouded [Cap.] – in
>>>> fuzzy Â compounds, with fast-drifting clouds, now cloudy, now clear ••
>>>> #mlAni –m.f.- depression, melancholy • foulness, vileness, meanness. ••
>>>> #amlAni -f.- vigour, freshness • unwithering.
>>>>
>>>>
>>>>

>>>> यस्मा*द् अ*न्यत् न नाम_अस्ति न भूतम् न भविष्यति ।
>>>>
>>>> yasmA*t_a*nya*t_n*a nAma_asti na bhUtam na bhaviSyati |
>>>>
>>>> कुतः कीद्र्क् कथम् तत्र कल*ङ्कः_त*स्य विद्यते ॥४।२१।३॥
>>>>
>>>> kuta: kIdrk katham tatra kalaGka*:_t*asya vidyate ||4|21|3||
>>>>
>>>> .
>>>>
>>>> yasmA*t_a*nya*t_n*a nAma_asti na bhUtam na bhaviSyati | kuta: kIdrk
>>>> katham tatra
>>>>
>>>> kalaGka*:_t*asya vidyate
>>>>
>>>> .
>>>>
>>>> *than which there's no *
>>>>
>>>> *"other" *
>>>>
>>>> *no has.been & no going.to.be <http://going.to.be> *
>>>>
>>>> *from where *
>>>>
>>>> *how *
>>>>
>>>> *what sort of sin is to be known in it*
>>>>
>>>> *? *

>>>>
>>>> *vlm.3. Again as there is nothing, nor was there ever, nor anything

>>>> ever to be a*t_a*ny time, or place, beside the entity of the Holy one,

>>>> how and whence could this foulness come in Him?
>>>>

>>>> *sv..1-2-3 RAMA asked: If mind is all this, Lord, how does i*t_e*ver
>>>> get tainted?
>>>>
>>>> ?. There is nothing else in that like mind neither in the pas*t_n*or

>>>> will be in the future. How and why such a stain is manifest in the Absolute?
>>>>
>>>>
>>>>

>>>> *VASISHTHA** said—*

>>>>
>>>>
>>>>
>>>> साधु राम त्वया प्रोक्तम् जाता ते मोक्ष.भागिनी ।
>>>>
>>>> sAdhu rAma tvayA proktam jAtA te mokSa-bhAginI |
>>>>

>>>> म*तिः_उ*त्तम*.**नि*ष्यन्दा नन्दनस्य_इव मञ्जरी ॥४।२१।४॥
>>>>
>>>> mati*: u*ttama-niSyandA nandanasyeva maJjarI ||4|21|4||
>>>>
>>>> .
>>>>
>>>> *there has arisen for your Mind's enjoyment*
>>>>
>>>> *mokSa.Freedom*
>>>>
>>>> *showering from on high*
>>>>
>>>> *like the clusters of bursting blossoms*
>>>>
>>>> *in the nandana.Garden of Paradise*
>>>>
>>>> *.*

>>>>
>>>> sAdhu rAma - excellent, rAma = tvayA proktam - being said by you! =
>>>> jAtA te mokSa-bhAginI = there has arisen in your Mind's enjoyment of
>>>> mokSa.Freedom = uttama-niSyandA - showering from on high = nandanasye

>>>> *va* maJjarI - like the clusters of blossoms in the nandana.Garden.

>>>>
>>>> excellent, rAma—being said by you
>>>>
>>>> !
>>>>

>>>> *m. Well said, O Rāma. Wha*t_y*ou said is worthy of liberation. What

>>>> has flown out of your great mind is like a bunch of flowers in the heavenly
>>>> 'Nandana' garden.
>>>>
>>>> *vlm.4. Vasishtha answered: Well said Rama! I see your understanding
>>>> approaching to the way of your liberation, and exhaling the sweetness of
>>>> the blossoms of the garden of paradise (Nandana).
>>>>
>>>> *moT. sAdhu rAma tvayA proktam jAtA te mokSa-bhAginI matir

>>>> uttamaniSyandA – nandanasye*va* maJjarI = > ... uttamo makaranda-
>>>> nectar niSyanda gus:*_iva* vastv-anubhava-camatkAro yasyAH |
>>>> zrIvasiSTha*: u*ttaram kathayati uttamani:SyandA zreSThapravAhA |

>>>> MoT_4,21.4 | ... uttamani:SyandA ...
>>>>
>>>> *jd.4 - sAdhu rAma - excellent, rAma = tvayA proktam - being said by
>>>> you! = jAtA te mokSa-bhAginI = there has arisen in your Mind's enjoyment of
>>>> mokSa.Freedom = uttama-niSyandA - showering from on high = nandanasye

>>>> *va* maJjarI - like the clusters of blossoms in the nandana.Garden.

>>>>
>>>>
>>>>
>>>> पूर्व.अपर.विचार.अर्थ.तत्.परा_इयम् मतिः तव ।
>>>>

>>>> pUrva.apara-vicAra.artha-tat.parA_iyam ma*ti:_t*ava |

>>>>
>>>> सम्.प्राप्स्यसि पदम् प्रोच्चैः यत् प्राप्तम् शंकर.आदिभिः ॥४।२१।५॥
>>>>
>>>> sam.prApsyasi padam proccai: yat prAptam zamkarAdibhi: ||4|21|5||
>>>>
>>>> .
>>>>
>>>> pUrva.apara-vicAra.artha-tat.parA
>>>>
>>>> is this thought of yours
>>>>

>>>> iyam ma*ti:_t*ava
>>>>
>>>> *sampr*Apsyasi padam proccai:
>>>>
>>>> yat prAptam zamkarA*di*bhi: - which was got =

>>>>
>>>> *m.5 Now your mind is completely engrossed in understanding positive
>>>> and negative aspects of a problem. Soon you shall attain that state which
>>>> Sankara and others have attained.
>>>>
>>>> *vlm.5. I see your understanding is capable of judging both a priori

>>>> and a posteriori, and is likely to attain tha*t_a*cme which was gained

>>>> by the gods Sankara and others.
>>>>

>>>> *sv.. VASISTHA replied: It is a beautiful question, Rama, bu*t_n*ot

>>>> the proper time to ask: when you have listened to what I have to say, you
>>>> will surely find the answer to this question with the utmost clarity.
>>>>
>>>>
>>>>

>>>> प्रश्नस्य_अस्य तु हे राम न का*लः_त*व सम्.प्रति ।
>>>>
>>>> praznasya_asya tu he rAma na kA*la:_t*ava sam.prati |

>>>>
>>>> सिद्धान्तः कथ्यते यत्र तत्र_अयम् प्रश्न उच्यते ॥४।२१।६॥
>>>>
>>>> siddhAnta: kathyate yatra tatra_ayam prazna* ucyate ||4|21|6||
>>>>
>>>> .
>>>>

>>>> *the time is not quite right for you!*
>>>>
>>>> *When your siddhAttainment is told*
>>>>
>>>> *then ask this question*

>>>>
>>>> .
>>>>
>>>> *m. ... When a doctrine is stated later, then you shall ask this
>>>> question.
>>>>
>>>> *vlm.6. ..., it should be adduced when I would come to the conclusion
>>>> of the subject.
>>>>

>>>> *sv.. It is a beautiful question, Rama, bu*t_n*ot the proper time to

>>>> ask: when you have listened to what I have to say, you will surely find the
>>>> answer to this question with the utmost clarity.
>>>>

>>>> praznasya_asya tu he rAma na kAlas tava *sampr*ati |

>>>>
>>>> siddhAnta: kathyate yatra tatrAyam prazna ucyate ||4|21|6||
>>>>
>>>> as for this question, #rAma—
>>>>

>>>> well, the time is no*t_y*et ripe for you:

>>>>
>>>> for such a question may not be answered until its time has come.
>>>>
>>>> praznasya_asya tu
>>>>
>>>> प्रश्नस्य अस्य तु – But of this question, =
>>>>
>>>> he rAma
>>>>
>>>> हे राम – o #rAma, =
>>>>

>>>> na kA*la:_t*ava *sampr*ati

>>>>
>>>> the time is not right for you
>>>>
>>>> न कालस् तव संप्रति – the time is not come for you =
>>>>
>>>> siddhAnta: kathyate yatra
>>>>
>>>> सिद्धान्तः कथ्यते यत्र – when the answer is to be told =
>>>>
>>>> where your siddhAttainment is told
>>>>
>>>> tatra_ayam prazna ucyate
>>>>
>>>> there ask this question.
>>>>
>>>> तत्र अयं प्रश्न उच्यते – then the question is to be asked
>>>>
>>>> .
>>>>
>>>> *m.6 Even so, this is not the appropriate time for this question. When
>>>> a doctrine is stated later, then you shall ask this question.
>>>>

>>>> *vlm.6. It is no*t_n*ow the proper time and place for you to propose

>>>> this question, it should be adduced when I would come to the conclusion of
>>>> the subject.
>>>>

>>>> *sv.. VASISTHA replied: It is a beautiful question, Rama, bu*t_n*ot

>>>> the proper time to ask: when you have listened to what I have to say, you
>>>> will surely find the answer to this question with the utmost clarity.
>>>>
>>>>
>>>>

>>>> सिद्धान्त.काले भवता प्रष्ट*vyo '*हम् इदम् परम् ।
>>>>
>>>> siddhAnta-kAle bhavatA praSTavy*a:_a*ham idam param |
>>>>
>>>> कर.आमलक.वत् तेन सिद्धा*न्तः_ते* भविष्यति ॥४।२१।०७॥
>>>>
>>>> karAmalaka.vat tena siddhAn*ta:_t*e bhaviSyati ||4|21|07||
>>>>
>>>> .
>>>>
>>>> *in the time of attainment*
>>>>
>>>> *by Your Grace*
>>>>
>>>> *I am to be asked this question later*
>>>>
>>>> *and then*
>>>>
>>>> *clear as a gooseberry*
>>>>
>>>> *it will be answered for you*
>>>>
>>>> *.*

>>>>
>>>> siddhAnta-kAle bhavatA praSTavya:_ 'ham idam param karAmalaka.vat tena
>>>>
>>>> siddhAntas te bhaviSyati
>>>>
>>>> .
>>>>
>>>> *m.7 When the doctrine (of self) is proposed then this question will be

>>>> understood easily by you. The answer will be as clearly eviden*t_a*s

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

>>>> *sv.. It is a beautiful question, Rama, bu*t_n*ot the proper time to

>>>> ask: when you have listened to what I have to say, you will surely find the
>>>> answer to this question with the utmost clarity.
>>>>

>>>> *moT. siddhAnta-kAle bhavatA – praSTavya*:_a*ham idam param –
>>>> karAmalaka-vat tena siddhAnta*:_t*e bhaviSyati = > vakSyAmi ... tena
>>>> praznena mayA samAhitena siddhAnta*:_a*nubhavArUDha-tattva AtmA
>>>> bhaviSyati | ¶ nanu yadi siddhAntakAle 'sau prazna*:_t*ava smRtipatham

>>>> nAyAsyati tadA kim kAryam ity | atrAha karAmalakavat prayatnarahitam |
>>>> MoT_4,21.7 |
>>>>
>>>>
>>>>

>>>> सिद्धान्त.काले प्रश्न.उ*क्तिः**_ए*षा तव विराजते ।
>>>>
>>>> siddhAnta-kAle praznokt*i:_e*SA tava virAjate |

>>>>
>>>> प्रावृषि_इव हि केका.उक्तिः युक्ता शरदि हंस.गीः ॥४।२१।०८॥
>>>>
>>>> prAvRSi_iva hi kekA~ukti: yuktA zaradi hamsa.gI: ||4|21|08||
>>>>
>>>> .
>>>>

>>>> *in your time of attainment*
>>>>
>>>> *you'll hear the answer to your question*
>>>>
>>>> *flaring.forth*
>>>>
>>>> *like a peacock in the Rains,*
>>>>
>>>> *like the sound of a swan in autumn.*
>>>>
>>>> *this question of yours will be most suitable at the end,*
>>>>
>>>> *as the sounds of the*
>>>>
>>>> *peacock*
>>>>
>>>> *and swan are best suited to*
>>>>
>>>> *the rainy season*
>>>>
>>>> *and autumn*
>>>>
>>>> *.*

>>>>
>>>> siddhAnta-kAla prazna-ukti tava virAjate | prAvRSi_iva hi kekA~ukti:
>>>> yuktA zaradi hamsa.gI:
>>>>
>>>> .
>>>>

>>>> *m.8 It will be as eviden*t_a*s the pleasing cry of a peacock in rainy

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

>>>> *sv.. VASISTHA replied: It is a beautiful question, Rama, bu*t_n*ot

>>>> the proper time to ask: when you have listened to what I have to say, you
>>>> will surely find the answer to this question with the utmost clarity.
>>>>
>>>>
>>>>
>>>> सहजः नीलिमा व्योम्नि शोभते प्रावृषः क्षये ।
>>>>
>>>> sahajarnIlimA vyomni zobhate prAvRSa: kSaye |
>>>>
>>>> प्रावृषि त्वतनु.उदग्र.पयोद.पटल.उत्थितः ॥४।२१।९॥
>>>>
>>>> prAvRSi tvatanu~udagra-payoda-paTalotthita: ||4|21|9||
>>>>
>>>> .
>>>>
>>>> sahajarnIlimA vyomni
>>>>

>>>> *The inborn blueness of the sky *
>>>>
>>>> zobhate prAvRSa: kSaye
>>>>
>>>> *delights us when the Rains at.last_end *
>>>>
>>>> prAvRSi
>>>>
>>>> *in the Rains *
>>>>
>>>> *your.body-towering-watery.cloud-bunch-uprisen *

>>>>
>>>> .
>>>>
>>>> sahajarnIlimA vyomni zobhate prAvRSa: kSaye | prAvRSi
>>>> tvatanu~udagra-payoda-paTalotthita:
>>>>
>>>> .
>>>>
>>>> *m.9 The blue colour of the sky will be delightful to watch at the end
>>>> of rainy season. During rainy season, a cloudy sky is appropriate.
>>>>
>>>> *vlm.9. The blueness of the sky, is pleasant to look upon at the end of
>>>> the rainy weather; but it is odd to speak of it during the rains. (So the
>>>> question must have its proper place and occasion.
>>>>

>>>> *sv. It is a beautiful question, Rama, bu*t_n*ot the proper time to

>>>> ask: when you have listened to what I have to say, you will surely find the
>>>> answer to this question with the utmost clarity.
>>>>
>>>>
>>>>

>>>>
>>>> yadvazAt janatAjanma tat AkarNaya suvrata ||4|21|10||
>>>>
>>>> .
>>>>
>>>> ayam prakRta Arabdha:
>>>>

>>>> *this common undertaking *
>>>>
>>>> *in Mind's determination *
>>>>
>>>> mano-nirNaya
>>>>
>>>> uttama:
>>>>
>>>> highest
>>>>
>>>> yadvazAt
>>>>
>>>> *by what force *
>>>>
>>>> *there is birth into family *
>>>>
>>>> *hear about That, good *
>>>>
>>>> *fellow. *

>>>>
>>>> *m.10 O man of good vows, now let us talk of determination of mind
>>>> which lead to sequence of births. Listen to that.
>>>>
>>>> *vlm.10. It is best to investigate into the mind by the nature of its
>>>> acts and operations, which tend to be the causes of the repeated births of
>>>> mankind.
>>>>
>>>>
>>>>

>>>> एवम् प्रकृति.रूपा*.**इ*यम् म*noम*नन=धर्मिणी ।
>>>>
>>>> evam prakRti-rUpA.iyam man*a:m*anana=dharmiNI |

>>>>
>>>> कर्म_इति राम निर्णीतम् सर्वैः इव मुमुक्षुभिः ॥४।२१।११॥
>>>>

>>>> karma_iti rAma nirNItam sarvai*:_i*va mumukSubhi: ||4|21|11||
>>>>
>>>> .
>>>>
>>>> *so ordinary form is *
>>>>
>>>> *this *
>>>>
>>>> *atribution *
>>>>
>>>> *of Mind's mentation. *
>>>>
>>>> *It's karma, *
>>>>
>>>> *rAma, *
>>>>
>>>> *decided as.if by all the Freedom-Seekers*
>>>>
>>>> *. *

>>>>
>>>> evam prakRti-rUpA
>>>>
>>>> iyam
>>>>
>>>> is this
>>>>
>>>> manas-manana=dharmiNI
>>>>
>>>> Mind-mentation=bearer.
>>>>
>>>> karma iti rAma nirNItam sarvai:
>>>>
>>>> x
>>>>
>>>> iva mumukSubhi:
>>>>
>>>> by all the Freedom-Seekers.
>>>>
>>>> *AS: This cit, when takes on the activity of "thinking in mind"
>>>> (manomanandhAriNI) (becomes mind itself and thus ) it is to be called as
>>>> Karma; so do the seekers decide. The AB commentary gives a long scriptural

>>>> quote how the action of seeing makes i*t_a*n eye, action of listening
>>>> makes i*t_a*n ear and so on. In other words by the natural actions of

>>>> the cit, it "creates" the parts of the world.
>>>> ##kR - #prakR - #prakRti –f.- MW - "making or placing before or at
>>>> first", the original or natural form or condition of anything, original or
>>>> primary substance (opp. to #vikRti q.v), mbh.&c #prakRti the primal
>>>> Stillness, opp. to #vikRti Activity. • nature, character, constitution,
>>>> temper, disposition, mbh. &c. • #prakRtyA -ind.- by nature, naturally,
>>>> properly, mn.&c); fundamental form, pattern, standard, rule (esp. in
>>>> ritual) S3rS; (in the sAMkhya phil) the original producer of (or rather
>>>> passive power of creating) the material world (consisting of 3 constituen

>>>> *t_e*ssences or #guNa-s called #sattva, #rajas and #tamas), • Nature;

>>>> • -pl.- the 8 producers or primary essences which evolve the whole visible
>>>> world (viz. #avyakta the Unevolved, Unmanifest, #buddhi the Intellect or
>>>> #mahat the Great, #ahamkAra the"I"dentity, and the 5 #tanmAtra
>>>> That-measures the subtle elements; rarely the 5 elements alone), IW. 80 &c.
>>>> • (in myth) the goddess #prakRtI is the personified will of the Supreme in
>>>> the creation (hence the same with the #zakti or personified energy or wife
>>>> of a deity W. IW. 140 RTL. 223 •• -pl.- (in politics) a king's council,
>>>> mbh.&c • his subjects, ib • the constituents of the state (viz. king,
>>>> minister, allies, treasure, army, territory, fortresses, Mn. ix, 294
>>>>
>>>> *sv..11 That the mind is impure, is the experience of everyone who
>>>> strives for liberation.
>>>>
>>>> *m.11 Those who are desirous of liberation have decided/agreed that
>>>> works and mind, whose nature is reflection and thinking, are forms of
>>>> Prakriti, nature.
>>>>
>>>> *vlm.11. It is by its nature, that the mind has its power of thinking,
>>>> and leading all the organs and members to their several actions, as it is
>>>> ascertained by the seekers of salvation.
>>>>
>>>> *VA. so, nature of creation is mind, able of thinking and karma/action,
>>>> o Rama, so it is accepted by all seekers.
>>>>
>>>> *AS: This cit, when takes on the activity of "thinking in mind"
>>>> (manomanandhAriNI) (becomes mind itself and thus ) it is to be called as
>>>> Karma; so do the seekers decide.
>>>> The AB commentary gives a long scriptural quote how the action of

>>>> seeing makes i*t_a*n eye, action of listening makes i*t_a*n ear and so

>>>> on. In other words by the natural actions of the cit, it "creates" the
>>>> parts of the world.
>>>>
>>>>

>>>> शृणु दर्शन.भेदेन त*n.ना*म=अभिमत.आकृतिम् ।
>>>>
>>>> zRNu darzana-bhedena tat.nAma=abhimata~AkRtim |
>>>>
>>>> वाग्मिनाम् वदताम् यातम् चित्राभिः शास्त्र*.**दृ*ष्तिभिः ॥४।२१।१२॥

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

>>>> *pay attention now*
>>>>
>>>> *: *
>>>>
>>>> *by difference of vision*
>>>>
>>>> *the different sorts of understanding *
>>>>
>>>> *get different_names*
>>>>
>>>> *thru the sayings of all those whose eloquence is expressed *
>>>>
>>>> *in all their manifold schools *
>>>>
>>>> *of philosophy*
>>>>
>>>> *. *

>>>>
>>>> zRNu darzana-bhedena tat.nAma=abhimata~AkRtim | vAgminAm vadatAm yAtam
>>>> citrAbhi: zAstra-dRStibhi:
>>>>
>>>> .
>>>>
>>>> *sv.. Depending upon one's particular point of view, everyone describes
>>>> it differently.
>>>>
>>>> *jd.12 - zRNu - listen = darzana-bhedena tan-nAma=abhimatAkRtim
>>>> vAgminAm vadatAm yAtam citrAbhi: zAstra-dRStibhi:
>>>>
>>>> *sv..12 Depending upon one's particular point of view, everyone
>>>> describes it differently.
>>>>
>>>> *m.12 Those who orate on scriptual perceptions and philosophical
>>>> diversities have given varieties of interesting names and forms to
>>>> Nature/mind/works.
>>>>
>>>> *vlm.12. Men learned in the Sástras and eloquent in speech, have given
>>>> various appellations to the mind, in different systems of philosophy,
>>>> according to its various perceptive faculties and different functions and
>>>> operations in the body. (Gloss. It is called the mind (mana) from its power
>>>> of minding (manana) [on the contrary, the order of naming is om - *m - *ma

>>>> - #man - #*mana: *- #manana--manas is the Affective power, and mana.na

>>>> its product.] • it is termed internal sight (pasyanti) from its seeing
>>>> inwardly; it is the ear (srotra) from its hearing (sravana) from within,
>>>> and so on.
>>>>
>>>>
>>>>

>>>> यम् यम् भावम् उपादत्ते म*no म*नन.चञ्चलम् ।
>>>>
>>>> yam yam bhAvam upAdatte man*a:_m*anana-caJcalam |
>>>>
>>>> तत्ताम् एति घन.आमोदम् अन्तस्थः पव*नः_य*था ॥४।२१।१३॥
>>>>
>>>> tattAm eti ghana~Amodam antastha: pavan*a:_y*athA ||4|21|13||
>>>>
>>>> .
>>>>
>>>> *whatever Feeling the Mind assumes *
>>>>
>>>> *a fleeting thought *
>>>>
>>>> *comes to the state of That *
>>>>
>>>> ghanAmodam - thick-fragrance = antastha: pavan*a:_y*athA - as within

>>>> the air
>>>>
>>>> .
>>>>
>>>> *m.13 Whatever thought this mind entertains within itself, it becomes
>>>> that like air which internalises or accrues the fragrance it carries.
>>>>
>>>> *vlm.13. Whatever nature the mind assumes by the fickleness of its
>>>> thoughts, it receives the same name and nature for itself, as the same
>>>> fleeting air receives from its exhaling of different odours.
>>>>

>>>> *sv..13-14-15-16-17 Jus*t_a*s air coming into contact with different
>>>> flowers takes on their scent, so mind entertaining differen*t_n*otions

>>>> takes on those moods, creates bodies suitable to them and, as the energy
>>>> activating the senses, enjoys the fruition of its own notions. It is the
>>>> mind, again, that provides the fuel for the functioning of the organs of
>>>> action.
>>>>

>>>> *jd.13 - yam yam bhAvam - whatever Feeling = upAdatte *mana: *- the

>>>> Mind assumes = manana-caJcalam - a fleeting thought = tattAm eti - comes to

>>>> tattA.Thatness = ghanAmodam - thick-fragrance = antastha: pavan*a:_y*athA

>>>> - as within the air.
>>>>
>>>>
>>>>

>>>> त*तः_त*म् एव निर्णीय तम् एव च विकल्पयन् ।
>>>>
>>>> ta*ta:_t*am eva nirNIya tam eva ca vikalpayan |

>>>>
>>>> अन्तःस्थया रञ्जनया रञ्जयन् स्वाम् अहम्कृतिम् ॥४।२१।१४॥
>>>>
>>>> anta:sthayA raJjanayA raJjayan svAm ahamkRtim ||4|21|14||
>>>>
>>>> .
>>>>
>>>> tatas
>>>>
>>>> From That
>>>>
>>>> tam eva nirNIya
>>>>
>>>> determine only that
>>>>
>>>> tam eva ca vikalpayan
>>>>
>>>> that only too imagining
>>>>
>>>> anta:sthayA raJjanayA
>>>>
>>>> raJjayan_svAm aham.kRtim
>>>>
>>>> .
>>>>
>>>> *m.14. Thereafter (people) determine themselves what should be and wha

>>>> *t_v*ariations and distortions there should be driven by the sense of

>>>> ego and please themselves within.
>>>>

>>>> *sv. Jus*t_a*s air coming into contact with different flowers takes on
>>>> their scent, so mind entertaining differen*t_n*otions takes on those

>>>> moods, creates bodies suitable to them and, as the energy activating the
>>>> senses, enjoys the fruition of its own notions. It is the mind, again, that
>>>> provides the fuel for the functioning of the organs of action.
>>>>
>>>> *vlm.14. So the mind delights itself with the thoughts of its desired
>>>> objects, and assimilating itself into their natures.
>>>>
>>>> *VA. so, mind entertains notion and imagines, and enjoys in itself its
>>>> own enjoyments
>>>>

>>>> *AS: Then it makes a decision about i*t_a*nd thinks alternatives also;

>>>> thus by inner pleasing thoughts pleases its own ego. Thus, instead of
>>>> thinking that it is just going along with its whims, it develops the idea
>>>> that it is making conscious choices!
>>>>
>>>>

>>>> त*त्_नि*श्चयम् उपादाय तत्र_एव रसम् ऋच्छति ।
>>>>
>>>> ta*t_n*izcayam upAdAya tatra_eva rasam Rcchati |
>>>>
>>>> य*त्_म*यत्वम् शरीरे तु त*तः_बु*द्धि.इन्द्रियेषु च ॥४।२१।१५॥
>>>>
>>>> yat mayatvam zarIre tu tata*:_b*uddhi.indriyeSu ca ||4|21|15||

>>>>
>>>> .
>>>>
>>>> tan nizcayam upAdAya tatraiva rasam Rcchati yan_mayatvam zarIre tu

>>>> tatas buddh*I*ndriyeSu ca
>>>>
>>>> .
>>>>
>>>> *moT. tata*:_t*annizcayam tasya bhAvasya nizcayam | camatkArakAri idam

>>>> tata*:_t*adanantaram | tu nizcaye | zarIre tanmayatvam bhavati |
>>>> anyathA tatsvarUpe bAhye padArthe pravRtti-parihAra-rUpAyA*:_c*eSTAyA

>>>> asambhavAt_na kevalam zarIre eva kim tu buddhIndriyeSv api tanmayatvam
>>>> bhavati | anyathA teSAm api tatra puna: puna: svakriyAkAritvAyogAt | karma
>>>> indriyANAm tu zarIreNaiva grahaNam | tathA hi | bAhye puruSa: prathamam

>>>> kapitthAdikam bhuGkte | tata*:_t*asya mana*:_t*asya phalasya vAsanAm
>>>> anta: dhArayati | tata*: v*AsanArUpasya tasya eva anusandhAnam puna:
>>>> puna: karoti | tata*: v*AsanArUpeNa tena svAm ahaGkRtim raJjayati |
>>>> tata*:_t*adAzritAni buddhIndriyANy api tad eva prati-sam.mukhAni
>>>> bhavanti | tata*:_t*adAzrayam zarIram tat praty eva ceSTAm karotIti |

>>>> yugmam | moT_4,21.15|| ... Rcchati / tanmayatvam ...IndriyeSv api
>>>>
>>>> *VA. what it (mind) is convinced in, he feels the taste of it, so it
>>>> becomes in body, and (is sensed with) senses.
>>>>
>>>> *AS: I would translate Rcchati as "seeks" not feels. The second line

>>>> connects with the nex*t_v*erse. The determination made by mind to

>>>> enjoy something permeates his body and intelligence and thus the body
>>>> follows the mind.
>>>>
>>>> *m. Taking such determining decisions they derive joy out of them.
>>>> Whatever constitutes the senses and intellect, the same constitutes the
>>>> body too.
>>>>
>>>> *vlm.15. It receives the same form in which it delights, and which i

>>>> *t_a*ssumes to itself in its imagination.
>>>>
>>>> *sv..13-14-15-16-17 Jus*t_a*s air coming into contact with different
>>>> flowers takes on their scent, so mind entertaining differen*t_n*otions

>>>> य*न्.म*यम् हि म*no रा*म देहः तत्.अनु तत्.वशः ।
>>>>
>>>> yat.mayam hi man*a:_r*Ama deha*:_t*at.anu tat.vaza: |

>>>>
>>>> तत्ताम् आयाति गन्ध.अन्तः पवनः गन्धताम् इव ॥४।२१।१६॥
>>>>
>>>> tattAm AyAti gandha~anta: pavana: gandhatAm iva ||4|21|16||
>>>>
>>>> .
>>>>

>>>> *jd.16 - yan-mayam hi man*a:_r*Ama - whatever-construct thus Manas
>>>> Mind, rAma = deha*:_t*ad.anu tad.vaza: - the body accordingly assumes

>>>> that force = tat tAm / tattAm – that That / Thatness (f.) That comes to

>>>> that — ["along with tha*t_a*nd under the influence of that" — S[amvit]

>>>> A[treya] = tattAm Ayati – it comes to the state of Thatness = gandhatA

>>>> *miva* like a perfume = gandha_anta: pavana: - and the air within its
>>>> fragrance.
>>>>
>>>> yat.mayam hi man*a:_r*Ama
>>>>
>>>> deha*:_t*at.anu tat.vaza: |
>>>>
>>>> tattAm AyAti gandha~anta:
>>>>
>>>> pavana: gandhatAm iva *-*
>>>>
>>>> *. *

>>>>
>>>> whatever Mind constructs
>>>>
>>>> (rAma)
>>>>
>>>> Body
>>>>
>>>> accordingly assumes similar force
>>>>
>>>> —
>>>>
>>>> and so
>>>>
>>>> That comes to that
>>>>

>>>> like a perfume and the air tha*t_e*mbodies it

>>>>
>>>> .
>>>>
>>>> *vwv.708/16. #rAma! whatever the mind is full of, the body, along with

>>>> tha*t_a*nd under the influence of that, attains to tha*t_n*ature, as

>>>> the air within a fragrant substance attains to pragrance. *vwv.724/16.
>>>> (dup.)
>>>>
>>>> *vlm.16 The body being subject to the mind, is moulded in the same form

>>>> of the mind; jus*t_a*s the wind is perfumed by the odour of the

>>>> flowerbed, through which it passes (and the fragrance it carries).
>>>>

>>>> *sv..13-14-15-16-17 Jus*t_a*s air coming into contact with different
>>>> flowers takes on their scent, so mind entertaining differen*t_n*otions

>>>> *jd.16 - yan-mayam hi *mana:_r*Ama - whatever-construct thus Manas
>>>> Mind, rAma = deha*:_t*ad.anu tad.vaza: - the body accordingly assumes

>>>> that force = tat tAm / tattAm – that That / Thatness (f.) That comes to

>>>> that — ["along with tha*t_a*nd under the influence of that" — S[amvit]

>>>> A[treya] = tattAm Ayati – it comes to the state of Thatness = gandhatA

>>>> *miva* like a perfume = gandha_anta: pavana: - and the air within its
>>>> fragrance.
>>>>
>>>>
>>>>
>>>> बुद्धि.इन्द्रियेषु वल्गत्सु कर्म.इन्द्रि*य.*ग*णः_त*तः ।
>>>>
>>>> buddhi.indriyeSu valgatsu karmendriya-gaNa*:_t*ata: |
>>>>
>>>> स्फुरति स्वत एव_ऊर्वी र*joलो*ल इव_अनिले ॥४।२१।१७॥
>>>>
>>>> sphurati svata* eva_UrvI raj*a:l*ola* iva_anile ||4|21|17||

>>>>
>>>> .
>>>>
>>>> buddhIndriyeSu valgatsu
>>>>
>>>> when the buddhi.Intellect-organs are at play
>>>>

>>>> karma-indriya-gaNa*:_t*ata:

>>>>
>>>> all of the Karma_organs then
>>>>
>>>> sphurati svatas eva UrvI
>>>>
>>>> emerge from yourself, a very wave
>>>>
>>>> rajas-lola:_iva anile
>>>>
>>>> like the play of dust in the wind.
>>>>
>>>> *vlm.17. The inward senses being excited, actuate the outward organs of
>>>> sense in their own ways, as the exciting motion of the winds, drives the
>>>> dust of the earth before their course.
>>>>

>>>> *sv..13-14-15-16-17 Jus*t_a*s air coming into contact with different
>>>> flowers takes on their scent, so mind entertaining differen*t_n*otions

>>>> MoT_4,21.17 | ... svata evorvIrajo lola ivAnile —
>>>>
>>>> When the buddhi.organs cavort,
>>>>
>>>> all of the karma.organs then flourish,
>>>>
>>>> emerging like a wave,
>>>>
>>>> or the play of dust in the wind.
>>>>
>>>>
>>>>

>>>> कर्म.इन्द्रिय.गणे क्षुब्धे स्व.शक्तिम् प्रणय*ty अ*लम् ।
>>>>
>>>> karmendriya-gaNe kSubdhe sva.zaktim praNayat*i_a*lam |

>>>>
>>>> कर्म निष्पद्यते स्फारम् पांसु.जालम् इव_अनिले ॥४।२१।१८॥
>>>>
>>>> karma niSpadyate sphAram pAMsu.jAlam iva_anile ||4|21|18||
>>>>
>>>> .
>>>>

>>>> karmendriya-gaNe kSubdhe sva.zaktim praNayat*i_a*lam | karma

>>>> niSpadyate sphAram
>>>>
>>>> pAMsu.jAlam iva_anile
>>>>
>>>> .
>>>>
>>>> and
>>>>
>>>> when the karma-instruments are played
>>>>
>>>> they soon show their own shakti.Power
>>>>
>>>> &
>>>>
>>>> so
>>>>
>>>> karma
>>>>
>>>> quickly ripening, spreads its flurrying dust in the wind
>>>>
>>>> .
>>>>
>>>> *vlm.18. The mind exerts its powers in the action of the external

>>>> organs in the performance of their several functions; jus*t_a*s the

>>>> flying winds drive the dust in different directions.
>>>>
>>>> *sv..18-19 Mind is action and action is mind — the two are like the
>>>> flower and its scent.
>>>>

>>>> ##pad - #*niSpad* - come forth, spring up, arise, ripen, be

>>>> accomplished. C. A. (M.) bring about, make ripe, prepare, accomplish,
>>>> settle, decide +
>>>>
>>>>
>>>>
>>>> एवम् हि मनसः कर्म कर्म.बीजम् मनः स्मृतम् ।
>>>>
>>>> evam hi manasa: karma karma-bIjam mana: smRtam |
>>>>
>>>> अ.भिन्ना_एव तयोः सत्ता यथा कुसुम.गन्धयोः ॥४।२१।१९॥
>>>>
>>>> a-bhinnaiva tayo: sattA yathA kusuma-gandhayoH ||4|21|19||
>>>>
>>>> .
>>>>
>>>> evam hi manasa:
>>>>
>>>> for so from Mind
>>>>
>>>> karma
>>>>
>>>> thm karma-seed
>>>>
>>>> Mind
>>>>
>>>> thm remembered
>>>>
>>>> a-bhinnA eva tayo: sattA
>>>>
>>>> yathA kusuma-gandhayo: - .
>>>>
>>>> *m.19 Thus 'manas' (the sense mind) is action and works. It should be
>>>> said that the source/origin of works is mind. These two are the same like
>>>> fragrance and flower.
>>>>
>>>> *vlm.19. Such are the acts of the mind which is said to be the root of
>>>> action, and these combine together as inseparably as the lower and its
>>>> fragrance.
>>>>
>>>> *sv..18-19 Mind is action and action is mind — the two are like the
>>>> flower and its scent.
>>>>

>>>> *moT. phalitam kathayati - evam hi sati | manasa*: m*ana:sakAzAt |

>>>> karma utpadyate iti zeSa: | paNDitai: | mana: | karmaiva bIjam yasya | tat

>>>> | tAdRzam | smRtam | karmaNa*: m*ana*: u*tpadyate iti bhAva: |

>>>> karmasAdhitavAsanAmAtrarUpatAm vinA *manarn*Ama kiJcid astIti bhAva: |
>>>> MoT_4,21.19 ||4|21|
>>>>
>>>>
>>>>
>>>> यादृशम् भावम् आदत्ते दृढ.अभ्यास-वशा*त्_म*नः ।

>>>>
>>>> yAdRzam bhAvam Adatte dRDha~abhyAsa-vazAt mana: |
>>>>
>>>> तथा स्पन्द.आख्य-कर्म.आख्य-प्रथा-शाखाम् विमुञ्चति ॥४।२१।२०॥
>>>>
>>>> tathA spandAkhya-karmAkhya-prathA-zAkhAm vimuJcati ||4|21|20||
>>>>
>>>> .
>>>>
>>>> yAdRzam bhAvam Adatte -
>>>>
>>>> by.force.of firm-Practice
>>>>
>>>> manas.Mind
>>>>
>>>> tathA - thus
>>>>
>>>> spandAkhya-karmAkhya-prathA-zAkhAm -
>>>>

>>>> *m *spandAkhya-karmAkhya-prathA-zAkhA =

>>>>
>>>> vimuJcati - liberating.
>>>>
>>>> *vwv.659-660/20-21. Whatever state the mind takes hold of on account of
>>>> firm practice, so does it let loose branches renowned as motion or action;
>>>> so also does it bring about with care, the accomplish ment (of such action)

>>>> in the form of its fruit. Then, experiencing tha*t_v*ery taste, it is

>>>> bound quickly.
>>>>
>>>> *m.20. The way a mind accepts a state of existence due to intense
>>>> practice, similarly a branch called action/works-which is a vibration – is
>>>> released (from mind).
>>>>
>>>> *vlm.20. Whatever nature the mind adopts to itself by its wonted habit,
>>>> the same shoots forth in the form of its two kinds of motion (the will and
>>>> action).
>>>>
>>>> *sv. The conviction of the mind determines the action and the action
>>>> strengthens the conviction.
>>>>
>>>> *VA. whatever notion is taken by mind, it (notion) becomes
>>>> firm/material by power of repetitive thinking; and (by repetition) branches
>>>> called motion and action, grow (from mind).
>>>>
>>>> *AS: I agree.
>>>>
>>>>
>>>>
>>>> तथा क्रियाम् तत् फलताम् निष्पादयति च_आदरात् ।
>>>>
>>>> tathA kriyAm tat phalatAm niSpAdayati ca_AdarAt |
>>>>
>>>> ततः_तम् एव च_आस्वादम् अनुभूय_आशु बध्यते ॥४।२१।२१॥
>>>>

>>>> tata*:_t*am eva ca_AsvAdam anubhUya_Azu badhyate ||4|21|21||

>>>>
>>>> .
>>>>
>>>> tathA kriyAm - thus activity =
>>>>
>>>> tat-phalatAm - is a state of fruition of That =
>>>>
>>>> niSpAdayati ca_AdarAt
>>>>

>>>> ta*ta:_t*am eva ca AsvAdam

>>>>
>>>> anubhUya Azu –
>>>>
>>>> as-soon-as experienced
>>>>
>>>> badhyate –
>>>>
>>>> it binds.
>>>>
>>>> *vwv.659-660/20-21. Whatever state the mind takes hold of on account of
>>>> firm practice, so does it let loose branches renowned as motion or action;
>>>> so also does it bring about with care, the accomplishment (of such action)

>>>> in the form of its fruit. Then, experiencing tha*t_v*ery taste, it is
>>>> bound quickly.
>>>>
>>>> *m.21 Then action/work and associated fruits from i*t_a*re produced.

>>>> When these are relished and enjoyed, it binds one immediately.
>>>>
>>>> *vlm.21. And according as the mind does its action, and brings about

>>>> the result by its assiduity, in like manner does i*t_e*njoy the

>>>> fruition thereof, and enslaves itself to the enjoyment.
>>>>
>>>> *sv. The conviction of the mind determines the action and the action
>>>> strengthens the conviction.
>>>>
>>>>
>>>>

>>>> यम्.यम् भावम् उपादत्ते तम् तम् व*stv इ*ति विन्दति ।
>>>>
>>>> yam.yam bhAvam upAdatte tam tam vast*u_i*ti vindati |
>>>>
>>>> तत्.तत् श्रे*yo '*न्यत् न_अस्ति_इति निश्च*yo '*स्य च जायते ॥४।२१।२२॥
>>>>
>>>> tat.tat zrey*a:_a*nyat_na_asti_iti nizcay*a:_a*sya ca jAyate

>>>> ||4|21|22||
>>>>
>>>> .
>>>>
>>>> whatever – "What which" = bhAvam upAdatte –
>>>>

>>>> "Whatever feeling/state i*t_a*ffects/assumes = tam tam –

>>>>
>>>> thatever – "that that" = vastu –
>>>>
>>>> is its "substantial" reality
>>>>
>>>> :
>>>>
>>>> finding it to be so = tat tat zreyas –
>>>>
>>>> thatever is the best
>>>>
>>>> there is no other"
>>>>
>>>> and such a certainty is born
>>>>
>>>> .
>>>>
>>>> * "the best of all possible worlds" in the opinion of Voltaire's Doctor
>>>> Pangloss.
>>>>
>>>> *m.22 Whatever thought/idea it (the mind) accepts, it becomes aware of i

>>>> *t_a*s a material object. Then the sense of that being good or bad is
>>>> generated firmly.
>>>>
>>>> *vlm.22. It understands tha*t_a*s its right course, which agrees well

>>>> with its temperament; and knows for certain that there is no other way to
>>>> its real good (beside its wonted course).
>>>>
>>>> *sv. The conviction of the mind determines the action and the action
>>>> strengthens the conviction.
>>>>

>>>> *VA. as it (mind) feels, so i*t_e*xperiences as real; “this is the

>>>> best, and nothing else” with such conviction it gets it.
>>>>
>>>> *AS: Whatever concept it forms (bhAvam upAdatte), the mind acquires i

>>>> *t_a*s reality and it grows a determination that i*t_a*nd nothing else

>>>> is beneficial.
>>>>
>>>> *vastu – This is the reality of real-estate, material Reality.
>>>>
>>>>
>>>>
>>>> धर्म.अर्थ.काम.मोक्ष=आर्थम् प्रयतन्ते सदा_एव हि ।
>>>>
>>>> dharma~artha-kAma-mokSa=Artham prayatante sadaiva hi |
>>>>
>>>> मनांसि दृढ.भिन्नानि प्रतिपत्त्या स्वया_एव च ॥४।२१।२३॥
>>>>
>>>> manAMsi dRDha-bhinnAni pratipattyA svayaiva ca ||4|21|23||
>>>>
>>>> .
>>>>
>>>> dharma.Order
>>>>
>>>> artha
>>>>
>>>> kAma-mokSa_artham
>>>>
>>>> prayatante sadA eva hi
>>>>
>>>> manAMsi dRDha-bhinnAni
>>>>
>>>> pratipattyA svayA eva ca
>>>>
>>>> .
>>>>
>>>> *vwv.662/23. The minds which are firmly divided by their own perception
>>>> (or resolution), indeed strive always for virtue (or righteous duty),
>>>> wealth, sensual enjoyment or liberation.
>>>>
>>>> *Mo. dharma_artha-kAma-mokSa_artham prayatante sadA eva hi manAMsi
>>>> dRDha-bhinnAni pratipattyA svayA eva ca = > ...|| ¶ svayA pratipattyA na tu
>>>> parapreraNayA | MoT_4,21.23 | ... dRDhabhAvAni ... svayaiva hi
>>>>
>>>> *sv..23 Mind is everywhere devoted to dharma, wealth, pleasure and

>>>> freedom*:_b*u*t_e*veryone has a different definition of these and is

>>>> convinced that that definition is the truth.
>>>>
>>>> *m.23 People attempt to achieve the four 'purusharthas' – dharma,
>>>> artha, Rāma and moksha – with intelligent perceptions and ideas of
>>>> different kinds.
>>>>
>>>> *vlm.23. Minds of different casts follow different pursuits, according
>>>> to their particular proclivities; and employ themselves in the acquisition
>>>> of wealth and virtues, desired objects and liberation according to their
>>>> best choice.
>>>>
>>>> dharmArthakAmamokSArtham prayatante sadaiva hi |
>>>>
>>>> manAMsi dRDhabhinnAni pratipattyA svayaiva ca | 23
>>>>
>>>> *VA. always (people) striving for dharma, artha, kama, moksha,
>>>>
>>>> and have hard minds??? with determination of own rightness?
>>>>
>>>> *AS: Minds very different from each other (dRDhabhinnAni) by their own
>>>> understandings (as described in the above verse), strive for dharma, artha,
>>>> kama and moksha (as they see fit).
>>>> *jd. I call dharma "Order"
>>>>
>>>> not.at.all in the sense of command
>>>>
>>>> but settled arrangement of things, "in good order", "shipshape".
>>>>
>>>> *Ott. #puruSArtha - personal goal, such as #kAma Desire, #artha Wealth,

>>>> #dharma Duty, Custom (or wha*t_y*ou will), and #mokSa Freedom.
>>>>
>>>>
>>>>
>>>> म*नः_वै* कापिलानाम् तु प्रतिपत्ति.निज.अमलम् ।
>>>>
>>>> mana*: v*ai kApilAnAm tu pratipatti-nija~amalam |
>>>>
>>>> उररी.कृत्य निर्णीय कल्पिताः शास्त्र*.**दृ*ष्टयः ॥४।२१।२४॥

>>>>
>>>> urarI.kRtya nirNIya kalpitA: zAstra-dRSTaya: ||4|21|24||
>>>>
>>>> .
>>>>
>>>> manas.Mind indeed
>>>>
>>>> kApilAnAm tu
>>>>
>>>> for kApilas
>>>>
>>>> prati-patti-nijAmalam
>>>>

>>>> urarI-kRtya -* given assent = *

>>>>
>>>> nirNIya
>>>>
>>>> kalpitA: zAstra-dRSTaya:
>>>>
>>>> *moT. yadartham iyam prakriyA kRtA tad eva kathayati kApilAnAm
>>>> kapilAnusAriNAm | sAGkhyAnAm iti yAvat | manobhi: | nijAm pratipattim
>>>> nizcayam | urarIkRtya |zAstradRSTaya: prakRtipuruSapratipAdikA:
>>>> zAstradRSTaya: | kalpitAH | MoT_4,21.24 | manobhi: kApilAnAm tu pratipattim
>>>> nijAm ...
>>>>
>>>> *vlm.24. The mind is ascertained by the Kápila (Sánkhya) philosophers,
>>>> as a pure substance, like the immaterial intellect (under the title of
>>>> pradhána); and this view of it is adopted in their system or sástra, (in
>>>> opposition to the doctrine of Vedánta).
>>>>
>>>> *sv. Even so, the followers of Kapila, the Vedantins, the
>>>> Vijnanavadins, the Jainas and others assert that theirs is the only path to
>>>> liberation.
>>>>
>>>>
>>>>

>>>> मोक्षे तु न_अन्यथा प्रा*ptir_इ*ति भावित.चेतसः ।
>>>>
>>>> mokSe tu na_anyathA prApti*:_i*ti bhAvita-cetasa: |

>>>>
>>>> mukti: zama-dama.upetA nirNIya parikalpitA ||4|21|26||
>>>>
>>>> .
>>>>
>>>> vedAnta-vAdino
>>>>
>>>> buddhyA -
>>>>
>>>> intellectually
>>>>
>>>> brahma udam -
>>>>
>>>> the waters of the brahman.Immensity
>>>>
>>>> iti rUDhayA
>>>>
>>>> mukti.liberation
>>>>
>>>> zama-dama=upetA
>>>>
>>>> nirNIya parikalpitA - .
>>>>
>>>> *m.26. From the perception of Vedantins, 'this world is Brahman' is the
>>>> settled truth. Accordingly they created rules and regulations based on
>>>> tranquility and self control to achieve liberation.
>>>>
>>>> *vlm.26. But the professors of Vedánta doctrines, acknowledge the mind
>>>> as Brahma himself; and preach peace and self-control, as the only means of
>>>> the attainment of liberation.
>>>>
>>>> *sv. Even so, the followers of Kapila, the Vedantins, the
>>>> Vijnanavadins, the Jainas and others assert that theirs is the only path to
>>>> liberation.
>>>>
>>>>
>>>>

>>>>
>>>> na anyathA
>>>>
>>>> prApti:
>>>>
>>>> iti bhAvita-cetasa:
>>>>

>>>> svAm dRSTim *pravi*vRNvanti

>>>>
>>>> svai:_eva niyama-bhramai: - .
>>>>
>>>> *m.27 They also believed that their path is the only one to achieve
>>>> liberation. 'It cannot be achieved by any other way' – with this belief
>>>> they also got caught the whirl of their rules (set by themselves).
>>>>
>>>> *vlm.27. But that there is no other way to the salvation of the
>>>> supposed mind (than by these means), is an ipse dixit of the Vedánta. and
>>>> an assumed dogma (kalpitaniyama) as those of other schools.
>>>>
>>>> *sv. Even so, the followers of Kapila, the Vedantins, the
>>>> Vijnanavadins, the Jainas and others assert that theirs is the only path to
>>>> liberation.
>>>>
>>>>
>>>>

>>>> विज्ञान.वादि*no बु*द्ध्या स्फुरत्-स्वभ्रम.रूपया ।

>>>>
>>>> vijJAna.vAdina:_buddhyA sphurat-svabhrama-rUpayA |
>>>>
>>>> मुक्तिः शम.दम.उपेता निर्णीय.परिकल्पिता ॥४।२१।२८॥
>>>>
>>>> mukti: zama-dama.upetA nirNIya~parikalpitA ||4|21|28||
>>>>
>>>> .
>>>>

>>>> *moT vijJAnav-Adina*:_b*uddhyA – sphurat sva-bhrama-rUpayA mukti:
>>>> zama-dama upetA nirNIya parikalpitA - ...|| vijJAnavAdina*: v*
>>>> ijJAnAdvaitavAdina*:_b*auddhAH | svAm dRSTim vijJAnam evedam itirUpAm

>>>> | pra.vivRNvanti prakaTIkurvanti | MoT_4,21.28a|| vijJAnavAdino buddhyA
>>>> sphurat sva.bhrama-rUpayA / // Ma:_4,21.28a, .b //
>>>>

>>>> vijJAna.vAdina*:_t*hose who talk abou*t_v*ijnAna.Understanding
>>>>
>>>> buddhyA sphurat with an Intellec*t_e*ffusing

>>>>
>>>> svabhrama-rUpayA – with self.delusive form =
>>>>
>>>> mukti: - getting.Free is =
>>>>
>>>> zama-dama=upetA
>>>>
>>>> nirNIya parikalpitA
>>>>

>>>> * jnAna.Wisdom is Knowledge*: v*i-jnAna is opening Wisdom in its

>>>> Understanding.
>>>>
>>>> *vlm.28. The Vijnánavádi philosophers also, have ascertained and upheld

>>>> peace and self-governmen*t_a*s the leaders to liberation but this too

>>>> is an effusion of their erroneous understandings.
>>>>
>>>> *sv. Even so, the followers of Kapila, the Vedantins, the
>>>> Vijnanavadins, the Jainas and others assert that theirs is the only path to
>>>> liberation.
>>>>

>>>> *moT vijJAnav-Adina*:_b*uddhyA – sphurat sva-bhrama-rUpayA mukti:
>>>> zama-dama upetA nirNIya parikalpitA = > ...|| vijJAnavAdina*: v*
>>>> ijJAnAdvaitavAdina*:_b*auddhAH | svAm dRSTim vijJAnam evedam itirUpAm
>>>> | *pravi*vRNvanti prakaTIkurvanti | MoT_4,21.28a|| vijJAnavAdino

>>>> buddhyA sphurat sva.bhrama-rUpayA / // Ma:_4,21.28a, .b //
>>>>
>>>>
>>>>

>>>>
>>>> .
>>>>
>>>> "muktau tu na_anyathA prApti:"
>>>>
>>>> iti bhAvita-cetasa:
>>>>
>>>> so affectively imagined
>>>>

>>>> svAm dRSTim *pravi*vRNvanti

>>>>
>>>> svai:_eva niyama-bhramai:
>>>>
>>>> *vlm.29. Thus all sects give out their own views, in the false rules
>>>> they have adopted for the salvation of their supposed minds; and assert
>>>> that there is no other way to it, beside what is laid down by them.
>>>>
>>>> *sv. Their philosophies are the expressions of their experiences which
>>>> are the fruit of their own practice, which is in accordance with the
>>>> convictions in their mind.
>>>>
>>>> They think that theirs is the only path to liberation and got caught in
>>>> the whirl of the rules laid by themselves.
>>>>
>>>>
>>>>

>>>> आर्हता.आदि*भिः_अnyaiz च* स्वया_अभिमतया इच्छया ।
>>>>
>>>> ArhatA.Adibhi*:_a*nyai*:_c*a svayA_abhimatayA icchayA |
>>>>
>>>> चि*trAz चि*त्र-समाचारैः कल्पिताः शास्त्र*.**दृ*ष्टयः ॥४।२१।३०॥
>>>>
>>>> citrA*:_c*itra-samAcArai: kalpitA: zAstra-dRSTaya: ||4|21|30||
>>>>
>>>> .
>>>>
>>>> ArhatA*.Adi*bhi:
>>>>
>>>> anyai*:_c*a

>>>>
>>>> svayA_abhimatayA icchayA -
>>>>
>>>> with their own desired interpretations
>>>>
>>>> citrA:
>>>>
>>>> citra-samAcArai:
>>>>
>>>> kalpitA: zAstra-dRSTaya: - .
>>>>
>>>> *m.30 'Ārhats' and such others also framed their rules according to
>>>> their understandings and perceptions and laid down their doctrines and
>>>> methods accordingly in numerous formats.
>>>>
>>>> *vlm.30. So the Arhatas (Bhuddhists) and the other sectarians, have
>>>> proposed a variety of fictitious methods for the liberation of the mind, of
>>>> their arbitrary will in their respective sástras. * The Arhatas have seven
>>>> categories. 1. The animated and intelligent body. 2. The inanimate and
>>>> insensible body as rocks &c. 3. The organs of sense. 4. Ignorance or
>>>> austerities, called AvaraNa. 5. Tonsure of the head called nirAvaraNa. 6.
>>>> Bondage to repeated births and deaths. 7. Liberation or final emancipation.
>>>> They are divided into seven schisms, according to their belief or disbelief

>>>> in this las*t_v*iz. 1. sadvAdins or believers in liberation. 2.

>>>> asadvAdin-s—unbelievers. 3. syAdvAdins—Sceptics. 4.
>>>> sad-asadavAdins--misbelievers. 5. anirvacanIyavAdins—Infidels. 6.
>>>> nAstikas—Atheists. 7. Sunyavádis—Vacuists.
>>>>
>>>> *VA. by jainas and buddhists and others according to their
>>>> interpretations, various zastra-interpretations are invented with various
>>>> different practices (for attaining moksha).
>>>>

>>>> *AS: Buddhists are no*t_e*xplicitly mentioned, but "Jainas and others"

>>>> is the term. The AB commentary with the footnote suggests the others to
>>>> include kApila (followers of kapila = sAMkhya ), kaulika (= shAkta) etc.
>>>> The long commentary seems to concentrate the varied philosophy of the
>>>> Jainas and their peculiar practices.
>>>>
>>>>
>>>>

>>>> निर्.निमित्त.उत्थ.सौम्य.अम्बु.बुद्बुद.ओ*ghair इ*व उत्थितैः ।
>>>>
>>>> nir.nimitta.uttha-saumya~ambu-budbuda*~o*ghai:*_*iva_utthitai: |
>>>>
>>>> स्व.निश्चि*तैः_इ*ति प्रौढा नाना.आकारा हि रीतयः ॥४।२१।३१॥
>>>>
>>>> sva.nizcitai*:_i*ti prauDhA nAnA~AkArA* hi rItaya: ||4|21|31||

>>>>
>>>> .
>>>>
>>>> nir.nimitta uttha-saumya_ambu-budbuda_oghai:
>>>>
>>>> iva utthitai: -
>>>>
>>>> w nir.nimitta uttha-saumya_water-bubble-floods like_arisen
>>>>
>>>> sva.nizcitai:
>>>>
>>>> iti prauDhA nAnA~AkArA hi rItaya: - .
>>>>

>>>> *m.31 Withou*t_a*ny immediate motivation or cause, innumerable bubbles

>>>> arise in quiet waters. (Similarly) many ordinances, practices and rules
>>>> have emerged from different kinds of perceptions and beliefs (about the
>>>> world) and took root (became firmly current).
>>>>
>>>> *vlm.31. The arbitrary rules of the learned, and those unsupported by
>>>> the srútis, are as numerous and varying from one another, as the bubbles of

>>>> clear water: (bu*t_a*re never lasting like the dicta of the holy writ).

>>>>
>>>>
>>>>
>>>> सर्वासाम् एव च_एतासाम् रीतीनाम् एवम् आकारः ।
>>>>
>>>> sarvAsAm eva ca_etAsAm rItInAm evam AkAra: |
>>>>

>>>> म*no रा*म महाबाहो मणीनाम् इव सागरः ॥४।२१।३२॥
>>>>
>>>> man*a:_r*Ama mahAbAho maNInAm iva sAgara: ||4|21|32||

>>>>
>>>> .
>>>>
>>>> * sarvAsAm eva ca_etAsAm rItInAm – of all these customs = evam AkAra: -

>>>> so the formation is = manas.Mind, Master.Archer, = maNInA*miva*

>>>> sAgara: - like the ocean with its hidden jewels
>>>>
>>>> of all these customs such is the formation–
>>>>
>>>> manas.Mind, Master.Archer, is like the ocean with its hidden jewels
>>>>
>>>> .
>>>>
>>>> *vlm. ... as the sea is the source of every kind of gem (lying hid in
>>>> its bosom).
>>>>
>>>> *m.32 O man of mighty shoulders, for all these various beliefs,
>>>> perceptions and ideas, mind is the rich source. It is like a sea being the
>>>> source of pearls and diamonds.
>>>>
>>>> *sv. Rama, bondage is none other than the notion of an object.
>>>>
>>>> * sarvAsAm eva ca_etAsAm rItInAm – of all these customs = evam AkAra: -

>>>> so the formation is = manas.Mind, Master.Archer, = maNInA*miva*

>>>> sAgara: - like the ocean with its hidden jewels
>>>>
>>>>
>>>>
>>>> न निम्न.इक्षू कटु.स्वादू शीत.उष्णौ न_इन्दु.पावकौ ।
>>>>
>>>> na nimna-ikSU kaTu-svAdU zIta.uSNau na_indu-pAvakau |
>>>>

>>>> य*त्_य*था परम.अभ्यस्तम् उपलब्धम् तथा_एव तत् ॥४।२१।३३॥
>>>>
>>>> ya*t_y*athA parama~abhyastam upalabdham tathA_iva tat ||4|21|33||

>>>>
>>>> .
>>>>
>>>> no neem tree nor sugarcane
>>>>
>>>> bitter nor sweet
>>>>
>>>> in coolth and warmth
>>>>
>>>> no Moon & no fire
>>>>
>>>> that which is well conditioned
>>>>
>>>> is what.you.get
>>>>
>>>> :
>>>>
>>>> thus it's That
>>>>
>>>> .
>>>>
>>>> *vwv.663/33. (Fruits of the) nimba tree and surgar-cane are not bitter
>>>> and sweet (respectively); nor are moon and fire cool and hot

>>>> (respectively). Whatever is practised most (or whatever one is mos*t_a*ccustomed

>>>> to) and in whichever manner, that is perceived (or experienced) in that
>>>> manner alone.
>>>>
>>>> *vlm.33. There is no innate sweetness in the sugarcane nor bitterness
>>>> in the nimba, both of which are sucked by insects; nor is there any heat or
>>>> cold inherent in the sun or moon, (as both of them are peopled by gods and
>>>> spirits). It is the intrinsic habit of the mind that makes the difference.
>>>>
>>>> *sv. Rama, bondage is none other than the notion of an object.
>>>>
>>>>
>>>>

>>>> *यः**_त्व् अ*कृत्रिम.आन*न्दः_तद् अ*र्थम् प्रयतैः नरैः ।
>>>>
>>>> ya*:_t*u_akRtrima~Ananda*:_t*a*t_a*rtham prayatair narai: |
>>>>
>>>> मनः त*न्.म*यताम् नेयम् येन_असौ सम्.अवाप्यते ॥४।२१।३४॥
>>>>
>>>> mana*:_t*at.mayatAm neyam yena_asau sam.avApyate ||4|21|34||

>>>>
>>>> .
>>>>
>>>> yas tu akRtrima Anandas –
>>>>
>>>> but what is unfeigned in Ananda.Happiness =
>>>>
>>>> tad artham
>>>>
>>>> prayatair narai: -
>>>>
>>>> by devout/purified humans =
>>>>

>>>> *manastat.*mayatAm

>>>>
>>>> neyam – to.be.led / na iyam – not this =
>>>>
>>>> yena_asau samavApyate –
>>>>
>>>> whereby it is produced.
>>>>
>>>> *vwv.669/4.21.34. For the sake (of experiencing) that bliss which is no

>>>> *t_a*rtificial [not-contrived, a-kRtrima]* (or which is spontaneous),

>>>> the mind ought to be brought to a state full of that, by men who are
>>>> restrained (or purified by austerities), by which (expedient) that is
>>>> obtained.
>>>>
>>>> *m.34 Human beings desire and look for pure and unadulterated bliss.
>>>> This can be obtained only by total identification of mind with bliss
>>>> (Brahman).
>>>>
>>>> *vlm.34. Thus that want to enjoy the unadulterated happiness of their
>>>> souls, should habituate their minds to assimilate themselves to that happy
>>>> state, and they are sure to have the same.
>>>>
>>>> *sv. Rama, bondage is none other than the notion of an object.
>>>>
>>>>
>>>>
>>>> दृश्यम् सम्.परिडिभ्यम् स्वम् गुच्छम् परिहरन् मनः ।
>>>>
>>>> dRzyam sam.pariDibhyam svam guccham pariharan mana: |
>>>>

>>>> त*j.जा*भ्याम् सुख.दुःखाभ्याम् न_अवश्यम् परिकृष्यते ॥४।२१।३५॥

>>>>
>>>> tat.jAbhyAm sukha-du:khAbhyAm na_avazyam parikRSyate ||4|21|35||
>>>>
>>>> .
>>>>
>>>> dRzyam sampariDibhyam
>>>>
>>>> svam guccham pariharan_mana:
>>>>

>>>> taj.jAbhyA*m *sukha-du:khAbhyAm

>>>>
>>>> na_avazyam parikRSyate
>>>>
>>>> #sampariDi – circling about - .
>>>>

>>>> *m.35 One then gives up all lowly and mean attractions, tha*t_a* child

>>>> has for visible things. And so the consequent joys and sorrows do not take
>>>> hold of him.
>>>>
>>>> *vlm.35. The mind having fled from the sphere of the phenomenal world,
>>>> becomes exempt from all its pleasure and pain, like the fledged bird flying
>>>> in the air by casting its shell and leaving its cage below.
>>>>
>>>> *sv. Rama, bondage is none other than the notion of an object.
>>>>
>>>> #DI < ?
>>>>
>>>> #sampariDi
>>>>
>>>>
>>>>

>>>> अ.पवित्रम् अ.सत्.रूपम् मोहनम् भय*.**का*रणम् ।

>>>>
>>>> a-pavitram a-sat rUpam mohanam bhaya-kAraNam |
>>>>
>>>> दृश्यम् आभासम् आभोगि बन्धम् आभावय_अनघ ॥४।२१।३६॥
>>>>
>>>> dRzyam AbhAsam Abhogi bandham AbhAvaya_anagha ||4|21|36||
>>>>
>>>> .
>>>>
>>>> a-pavitram a-sad.rUpam mohanam
>>>>
>>>> bhaya-kAraNam -
>>>>
>>>> the cause of fear
>>>>
>>>> dRzyam AbhAsam –
>>>>
>>>> the visible projection
>>>>
>>>> Abhogi bandham AbhAvaya
>>>>
>>>> anagha, dear boy
>>>>
>>>> .
>>>>
>>>> *m.36 O sinless one, do not therefore entertain such which is impure,
>>>> unreal, delusive phenomena which resembles a serpent. It is a cause of
>>>> bondage.
>>>>
>>>> *vlm.36. O sinless Ráma! Cherish no fondness for the phenomenal world,
>>>> which is an unreal illusion, full of fear and unholiness, and is stretched
>>>> out to ensnare the mind.
>>>>
>>>> *sv. Rama, bondage is none other than the notion of an object.
>>>>
>>>>
>>>>
>>>> माया_एषा सा हि_अविद्या_एषा भावना_एषा भयावहा ।
>>>>

>>>>
>>>> .
>>>>
>>>> mAyaiSA sA
>>>>
>>>> This maya.Illusion is
>>>>
>>>> hi
>>>>
>>>> !
>>>>
>>>> avidyA.
>>>>
>>>> this bhAvanA eSA bhayAvahA
>>>>

>>>> samvida*:_t**at.*mayatvam yat tat karma

>>>>
>>>> iti vidur budhA:
>>>>
>>>> .
>>>>
>>>> *m.37 Wise men call identification with such relative knowledge as
>>>> 'māya', ignorance. Such knowledge is frightening.
>>>>
>>>> *vlm.37. The wise have styled our consciousness of the world as a magic
>>>> scene (máyá), an appearance of ignorance-avidyá, a mere thought (bhávaná),
>>>> and the cause and effect of our acts.
>>>>
>>>> *sv. This notion is Maya, ignorance, etc. It is the cataract that
>>>> blinds one to the sun of truth.
>>>>
>>>>
>>>>
>>>> दृष्ट्वा दृश्य~एकतानत्वम् विद्धि त्वम् मोहनम् मनः ।
>>>>
>>>> dRSTvA dRzya~ekatAnatvam viddhi tvam mohanam mana: |
>>>>
>>>> प्रमार्जया_एव तत्_मिथ्या महा.मलिन.कर्दमम् ॥४।२१।३८॥
>>>>
>>>> pramArjayaiva tat_mithyA mahA.malina-kardamam ||4|21|38||
>>>>
>>>> .
>>>>
>>>> dRSTvA dRzya_eka-tAnatvam viddhi tvam mohanam mana: pramArjayA eva
>>>> tan-mithyA
>>>>
>>>> mahA-malina-kardamam
>>>>
>>>> .
>>>>
>>>> *moT. nanu mana: kiMrUpam asti yena kRtA dRzyabhAvanA
>>>> mAyAdinAmatvenoktety | atrAha draSTu: dRzikriyAkartu: | dRzyaikatAnatvam

>>>> dRzyam prati sammukhatAm | mohanam mohakAri | mana*: v*iddhi | tat

>>>> tadvat | yathA mRttikAyAm kRtasudhAlepa*: v*astuta: san nAsti |
>>>> mRttikAyA: eva tathA sthitatvAt sudhAyA*: l*epatayaiva bhAvAt | tathA
>>>> cinmAtre bhAsamAnam mana*: v*astutarnAsti cinmAtrasyaiva tathA

>>>> sthitatvAt ity artha: | MoT_4,21.37 || draSTur dRzya... mana: / bhramAyaiva
>>>> ca tan mithyA mahImakkolakarmavat ¶
>>>>
>>>> *m.38. Unwavering attention directed towards phenomena by a person is
>>>> mere mental self-delusive infatuation. Was: off O Rāma such filth of
>>>> unreality (from your mind).
>>>>
>>>> *vlm.38. Know that it is the delusive mind, which stretches the visible
>>>> world before thee, rub it off therefore as dirty mud from the mind.
>>>>
>>>> *sv. This notion is Maya, ignorance, etc. It is the cataract that
>>>> blinds one to the sun of truth.
>>>>
>>>>
>>>>
>>>> दृश्य.तन्.मयता या_एषा स्वभाव.स्था_अनुभूयते ।
>>>>
>>>> dRzya-tat.mayatA yaiSA svabhAva.sthA_anubhUyate |
>>>>
>>>> संसार.मदिरा सा इयम् अ.विद्या.इति उच्यते बुधैः ॥४।२१।३९॥
>>>>
>>>> samsAra-madirA sA_iyam a-vidyA_iti ucyate budhai: ||4|21|39||
>>>>
>>>> .
>>>>
>>>> dRzya-tanmayatA yA eSA svabhAva.sthA anu.bhUyate samsAra-madirA seyam
>>>>

>>>> avidyA iti ucyate budhai: - *is called "avidyA" by the realized*
>>>>
>>>> *. *

>>>>
>>>> *m.39. Identification with phenomena is experienced as natural
>>>> consequence of enjoying the liquor called mutable world. Wise men call this
>>>> as 'avidya' – lack of knowledge/ignorance.
>>>>
>>>> *vlm.39. This visible appearance which naturally appears before thee in
>>>> the form of the world, is called the production of ignorance by the wise.
>>>>
>>>> *sv. This notion is Maya, ignorance, etc. It is the cataract that
>>>> blinds one to the sun of truth.
>>>>

>>>> *moT. nanu katham draSTRdRzyaikatAnatArUpam mana*: m*ithyArUpam astIty

>>>> samsAramadirArUpA avidyeti ucyate | ato mana*:_a*vidyArUpam
>>>> evAvastubhUtam ity artha: | MoT_4,21.38.
>>>>
>>>> #han - #*uddhan - *With *ud, #han which has one of its primary

>>>> meanings "to move", comes to mean "to move in an uncontrolled manner", "to
>>>> jolt", "to strut" and thence "to behave haughtily or insolently". We have
>>>> this sense in <andhAnAm uddhati: yA_iyam sA dRzyAya_eva jAyate> fm5082.020.
>>>> uddhati means auddhatya, ucchRnkhalala, "unrestrained behaviour" and

>>>> consequently "audacity". #*parahan* yields the sense of "deformed",

>>>> "disfigured" "stained" as in <zubha-azubha-prasara-parAhatAkRtau ...
>>>> manasi> fm4042.052. Elsewhere parAhata means "contradicted", parA means
>>>> "away", "off" and implies "separation". This is crystal.clear in the word
>>>> parAga meaning (pollen) which separates from the flower and drops down
>>>> (parAgacchati). Here awayness stands for thoroughness. At two places in the
>>>> yoga.vAsiSTha #upahan has the past participle form of #upahata. The meaning
>>>> however differs in both. While at one place it means "overpowered or "under

>>>> the impact of”, a*t_a*nother place it means, "withered off" or "fallen

>>>> off" or "disappeared". samsAra-madirA sA_iyam a-vidyA_iti ucyate budhai:

>>>> ||4|21|39|| anayA_upahata*: l*oka: kalyANam na_adhigacchati |

>>>> fm4021.039-040; puNya-kSaya~anusamdhAnAt ... papAta_upahata~AkRti: ||4|21|
>>>> fm4008.015.
>>>>
>>>>
>>>>

>>>> अनया_उपह*तः_लो*कः कल्याणम् न_अधिगच्छति ।
>>>>
>>>> anayA_upahata*: l*oka: kalyANam na_adhigacchati |
>>>>
>>>> भास्वरम् तपन.आलोकम् पटल.अन्ध~ईक्ष*णः_य*था ॥४।२१।४०॥
>>>>
>>>> bhAsvaram tapana~Alokam paTala~andha~IkSaN*a:_y*athA ||4|21|40||
>>>>
>>>> .
>>>>
>>>> anayA by it
>>>>
>>>> upahata*: l*oka*:_t*he affected world

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

>>>> bhAsvaram tapanAlokam paTala_andha-IkSaN*a:_y*athA

>>>>
>>>> .
>>>>
>>>> *m.40 People of this world who are struck by such calamity can never
>>>> attain prosperity and happiness. They are like people who can not see the
>>>> sun covered by clouds.
>>>>
>>>> *vlm.40. Men being deluded by it, are at_a loss to know their real
>>>> good, as the blinded eye is incapable to perceive the brightness of the
>>>> day.
>>>>
>>>> *sv. This notion is Maya, ignorance, etc. It is the cataract that
>>>> blinds one to the sun of truth.
>>>>

>>>> *mo. anayA upahata*: l*oka: kalyANam na adhi>gacchati bhAsvaram

>>>> tapanAlokam – paTala_andha-IkSaNa:_yathA = > ...|| ¶ ko
>>>> 'nartha:_anayAvidyayA kriyate ity | atrAha anayA draSTu:
>>>> dRzya-tanmayatArUpayA | avidyayA | kalyANam svAtmani vizrAntirUpam |
>>>> paTalam netrarogavizeSa: | MoT_4,21.39 ||
>>>>
>>>> andha.paTala = timira.paTala – partial blindness
>>>>
>>>>
>>>>
>>>> स्वयम् उत्पद्यते सा च संकल्पाद् व्योम.वृक्षवत् ।
>>>>
>>>> svayam utpadyate sA ca samkalpAt_vyoma-vRkSavat |
>>>>
>>>> अ.संकल्पन.मात्रेण भावनायाम् महामते ॥४।२१।४१॥
>>>>
>>>> a-samkalpana.mAtreNa bhAvanAyAm mahAmate ||4|21|41||
>>>>
>>>> .
>>>>

>>>> svayam utpadyate sA ca - *and spontaneously arising it *-f.- =
>>>>
>>>> *from/thru* saMkalpa*.Concept*.At vyoma*.spacious.sky.*.
>>>>
>>>> vRkSa.t*ree *(esp. withflowers or fruits).vat.*like* a.*not*.
>>>>
>>>> saMkalpana.*conceiving/wishing/desiring*.mAtra*.measure/mode*.eNa
>>>> *whin* bhAvanA*.Feeling*.yAm
>>>>
>>>> mahAmate*.!very.wise! *

>>>> asamsaGga: -* unattached = *
>>>>
>>>> padArtheSu sarveSu - *fr all things = *
>>>>
>>>> sthiratA.*solidity/steady/stillness-*.m gata: - *come to stableness.*

>>>> *vlm.43. The mind being inclined to the righ*t_v*iew of things,by its

>>>> abstraction from the unreal sights, produces the clearness of the
>>>> understanding, and an insouciant tranquility of the soul.
>>>>
>>>> *sv. This notion is Maya, ignorance, etc. It is the cataract that
>>>> blinds one to the sun of truth.
>>>>
>>>>
>>>>
>>>> न सत्ता यस्य न_असत्ता न सुखम् न_अपि दुःखिता ।
>>>>
>>>> na sattA yasya na_asattA na sukham na_api du:khitA |
>>>>
>>>> केवलम् केवली.भावो यस्य_अन्तर् उपलभ्यते ॥४।२१।४४॥
>>>>
>>>> kevalam kevalI.bhAva:_yasya_antar upalabhyate ||4|21|44||
>>>>
>>>> .
>>>>

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

>>>>
>>>> .
>>>>
>>>> *m.44. In that Supreme Self, there abides only a feeling of being
>>>> Absolute and Alone. There will be neither existence nor non-existence,
>>>> neither happiness nor sorrow.
>>>>
>>>> *vlm.44. The mind that is regardless of realities as well as of
>>>> unrealities, (that is of its inward and outward reflections); and is
>>>> insensible of pleasure and plain, feels in itself the delight of its
>>>> singleness or unity.
>>>>
>>>> *sv. This notion is Maya, ignorance, etc. It is the cataract that
>>>> blinds one to the sun of truth.
>>>>

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

>>>>
>>>>
>>>>
>>>> अभव्यया भावनया न चित्त.इन्द्रिय.दृष्टिभिः ।
>>>>
>>>> abhavyayA bhAvanayA na citta.indriya-dRSTibhi: |
>>>>

>>>> आत्मनो ऽनन्य-भूता*भिः_अ*पि यः परिवर्तितः ॥४।२१।४५॥

>>>>
>>>> Atmana:_ananya-bhUtAbhi:_api ya: parivartita: ||4|21|45||
>>>>
>>>> .
>>>>
>>>> abhavyayA bhAvanayA na citta indriya-dRSTibhi: Atmana:_a
>>>> nanya-bhUtAbhi:_api ya: parivartita:
>>>>
>>>> .
>>>>
>>>> *m.45. The Absolute cannot be obtained by unbecoming thoughts and by
>>>> mind-directed perceptions. Only when these are given up the Self is
>>>> obtained.
>>>>
>>>> *vlm.45. Application of the mind to unworthy thoughts, and to the
>>>> internal or external sights of things, debars the soul from tasting the
>>>> sweets of its soleity, (apart from other considerations).
>>>>
>>>> *sv. This notion is Maya, ignorance, etc. It is the cataract that
>>>> blinds one to the sun of truth.
>>>>

>>>> *VA. Atman is no*t_a*chieved, surely, by improper imagination, nor by

>>>> visions of sense and mind, nor by ascribing truth to unreal?
>>>>
>>>> (ananya-bhUtAbhir?)
>>>>
>>>> *AS: The verse is rather complicated indeed!
>>>> The first three words supplement the previous verse, as you have
>>>> already interpreted.
>>>> The rest of the verse is saying:
>>>> It (AtmA) is free (parivarjita:) from observation by mind and sense
>>>> organs (citta indriyadRSTibhi:) even though totally concentrated on i

>>>> *t_a*nd nothing else (an-anya-bhUtAbhi:).

>>>> In other words, it is beyond reach of sense organs, even though they
>>>> are concentrated on it completely. The last step of realization of soul is
>>>> a transcendental one!
>>>>
>>>>
>>>>

>>>> वासना*भिः_अ*नन्ता*भिः_व्यो*म_इव घन.राजिभिः ।
>>>>
>>>> vAsanAbhi*:_a*nantAbhi*: v*yoma_iva ghana-rAjibhi: |

>>>>
>>>> संदिग्धायाम् यथा रज्ज्वाम् सर्प.तत्त्वम् तथा_एव हि ॥४।२१।४६॥
>>>>
>>>> samdigdhAyAm yathA rajjvAm sarpa-tattvam tathA_iva hi ||4|21|46||
>>>>
>>>> .
>>>>

>>>> vAsanAbhi:_anantAbhi: – *by endless vAsanAs = *vyoma_iva
>>>> ghana-rAjibhi: - *like the sky by strings of cloud = *samdigdhAyAm

>>>> yathA rajjvAm sarpa-tattvam tathA eva hi - .
>>>>
>>>> *VA. as space (of Cit?) is covered by solid clouds of endless
>>>> vAsanAs/notions, so rope is hidden with (imagined) reality of the snake.
>>>>
>>>> *AS: The AB commentary suggests that the first line connects with the
>>>> previous verse - the soul is free from cover of countless desires like the
>>>> sky covered by hordes of clouds.

>>>> Thus, jus*t_a*s ordinary senses cannot reach and sense it directly,
>>>> they cannot cover i*t_e*ither! The second line connects with the first
>>>> line of the nex*t_v*erse. See below.

>>>> The second line connects with the first line of the nex*t_v*erse. See

>>>> below.
>>>>
>>>>
>>>>
>>>> तदेव_अन्यत्वम् आदत्ते खम् अहोरात्रयोर् इव ।
>>>>
>>>> tadeva_anyatvam Adatte kham ahorAtrayo:_iva |
>>>>

>>>>
>>>> .
>>>>
>>>> tadeva_anyatvam Adatte - only that is given as differentiation =
>>>>

>>>> kham ahorAtrayo:*_iva*
>>>>
>>>> ya*t_a*tuccham

>>>>
>>>> anAyAsam
>>>>
>>>> anupAdhi
>>>>
>>>> gatabhramam - .
>>>>

>>>> *m.48. Self accepts thus such division like sky which accepts nigh*t_a*nd

>>>> day. This is merely an illusion into which the Absolute Self gets into (by
>>>> itself).
>>>>
>>>> *vlm.48. He takes the true, incorruptible and supreme Brahma in a
>>>> different light (of base and corruptible things), as one mistakes one thing
>>>> for another in the dark or in his error.
>>>>
>>>> *sv..47-48 Ignorance raises a doubt; doubt perceives — that perception
>>>> is perverted.
>>>>
>>>> *VA. taking this difference (on notions and cont-notions?), like

>>>> difference of nigh*t_a*nd day in the sky, as real, that which is

>>>> non-illusory non-troubled and upadhi-less gets delusonary.
>>>>

>>>> *AS: An imagined object is reimagined by ye*t_a*nother notion and thus
>>>> becomes different jus*t_a*s (the imaginary) sky takes on differen*t_a*ppearances

>>>> during day and night. • Whatever is exalted (atuccham) stable (an-AyAsam -

>>>> withou*t_e*ffort, withou*t_a*ction) unattached (an-upAdhi) and beyond

>>>> illusion (gatabhramam)...
>>>>
>>>>
>>>>
>>>> तत् तत्-कल्पनया_अतीतम् तत्-सुखाय_एव कल्पते ।
>>>>
>>>> tat tat-kalpanayA_atItam tat-sukhAya_eva kalpate |
>>>>

>>>> शून्य* ए*व कुसूले तु सिंहः_अस्ति_इति भयम् यथा ॥४।२१।४९॥

>>>>
>>>> zUnya* eva kusUle tu siMho'sti_iti bhayam yathA ||4|21|49||
>>>>
>>>> .
>>>>
>>>> tat tat-kalpanayA atItam
>>>>
>>>> tat-sukhAya eva kalpate
>>>>

>>>> zUnya eva kusUla.*granary-*e tu
>>>>
>>>> siMha*:_a*sti iti bhayam yathA - .

>>>>
>>>> *sv..49 In darkness when one approaches even a lion's empty cage, he is
>>>> afraid. Even so, one ignorantly believes he is imprisoned in this empty
>>>> body.
>>>>
>>>> *m.49. Self is blissful. It is beyond any fictions and fabrications. It
>>>> is like imagining and fearing the existence of a lion in an empty kitchen.
>>>>
>>>> *vlm.49. Having got rid of his false imagination, man comes to the
>>>> knowledge of true God and his happiness, as one freed from his false

>>>> apprehension of a tiger in a copse, is se*t_a*t rest with himself.

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

>>>> Second line belongs to the nex*t_v*erse.
>>>>
>>>> *AS: ... that being transcendental (ta*t_a*tItam) due to understanding

>>>> of it (tat-kalpanayA = by understanding of Brahman), it leads to bliss only!
>>>>
>>>> ##kuz - #kuz - cl.4 P. kuzyati, to embrace, enfold dhAtup. xxvi,
>>>> 109 (v.l. > #kuz). *kusUla: - *kuzUla: - a storeroom for rice or grain •
>>>> granary.
>>>>
>>>>
>>>>

>>>> "शून्य* ए*व शरीरे ऽन्तर् बद्धः_अस्मि_इति भयम् तथा ।

>>>>
>>>> "zUnya* eva zarIre_antar baddho'smi_iti bhayam tathA |
>>>>

>>>> शून्य* ए*व कु.सूले तु प्रेक्ष्य सिं*हः_न* लभ्यते ॥४।२१।५०॥

>>>>
>>>> zUnya* eva ku.sUle tu prekSya siMha:_na labhyate ||4|21|50||
>>>>
>>>> .
>>>>
>>>> "zUnya eva zarIre_antar-baddha:_asmi" iti bhayam tathA zUnya eva
>>>> ku.sUle tu prekSya siMho na labhyate - .
>>>>
>>>> .
>>>>
>>>> *m.50 While the Corporeal body is empty, one fears that 'I am bound'.
>>>> In an empty kitchen, one cannot find a lion even on search.
>>>>
>>>> *vlm.50. The bugbear of one's (soul's) imprisonment in the vacuity
>>>> (cavity) of the body, is dispersed by his insight into it, as the fear of a
>>>> lion lurking in the jungle, is removed upon finding no such thing therein.
>>>>
>>>> *sv. The notions of 'I' and 'the world' are but shadows, not truth.

>>>> Such notions alone create 'objects'*:_t*hese objects are neither true

>>>> nor false.
>>>>
>>>>
>>>>
>>>> तथा संसार.बन्ध.अर्हः प्रेक्षितः_असौ न लभ्यते ।
>>>>
>>>> tathA samsAra-bandha~arha: prekSito'sau na labhyate |
>>>>
>>>> इदम् जगद् अयम् च_अहम् इति सम्भ्रान्तम् उत्थितम् ॥४।२१।५१॥
>>>>
>>>> idam jagat_ayam ca_aham iti sambhrAntam utthitam ||4|21|51||
>>>>
>>>> .
>>>>

>>>> tathA *thus* samsAra-bandha_arha: *what merits samsâric bondage*
>>>> prekSita*:_a*sau *this having been beheld *na labhyate *is not
>>>> procuced/begotten *idam jagad ayam ca aham *this world and this "I" *iti
>>>> sambhrAntam utthitam *such confusion having arisen*
>>>>
>>>> *... *

>>>>
>>>> *m.51. If one (critically and deeply) looks at the those which bind one

>>>> to 'samsāra', they are no*t_a*vailable. When one thinks 'I am', this

>>>> mutable world arises.
>>>>
>>>> *vlm.51. So on looking deeply, you will find no bondage in the world;
>>>> the notions that this is the world and this is myself, are only errors of
>>>> the mind.
>>>>
>>>> *sv. The notions of 'I' and 'the world' are but shadows, not truth.

>>>> Such notions alone create 'objects'*:_t*hese objects are neither true
>>>> nor false.
>>>>
>>>> = tathA samsAra-bandha_arha: – prekSita*:_a*sau na labhyate idam jagad
>>>> ayam ca aham iti sa*mb*hrAntam utthitam = > ayam dehAdi-samghAta: | ¶
>>>> nanu tarhi idam jaga*t_a*yam aham ity evam bandhabadhyarUpA pratIti:

>>>> katham astIty | atrAha ... prekSita: san na labhyate ... bhrAntir utthitA ¶
>>>>
>>>>
>>>>
>>>> बालानाम् मध्यमे काले छाया वैतालिकी यथा ।
>>>>
>>>> bAlAnAm madhyame kAle chAyA vaitAlikI yathA |
>>>>
>>>> कल्पनावशतः जन्तोः भाव.अभाव-शुभ.अशुभाः ॥४।२१।५२॥
>>>>

>>>> kalpanAvazata: janto*:_b*hAva.abhAva-zubha.azubhAH ||4|21|52||

>>>>
>>>> .
>>>>
>>>> ...
>>>>
>>>> bAlAnAm madhyame kAle chAyA vaitAlikI yathA | kalpanAvazata: janto:
>>>> bhAva.abhAva-zubha.azubhA:
>>>>
>>>> .
>>>>
>>>> for children
>>>>
>>>> in the middle of the day
>>>>
>>>> a shadow
>>>>
>>>> is
>>>>
>>>> a Zombie Magician
>>>>
>>>> :
>>>>
>>>> so
>>>>
>>>> by.force.of people's imagining
>>>>
>>>> there's lucky & unlucky shifting states
>>>>
>>>> .
>>>>
>>>> *vlm.52. It is flight of fancy, that fills the mind with chimeras of

>>>> good and evil; jus*t_a*s the shade of evening, presents spectres of

>>>> vetala ghosts to little children.
>>>>
>>>> #vetAla - #vaitAlika: - a magician •• possessed.by / serving a
>>>> vetAla.Zombie +
>>>>
>>>> #vitAla - #vaitAlika: - a Royal Panegyrist (whose duty is to call the
>>>> hours) +
>>>>
>>>>
>>>>

>>>> क्षणा*द् अ.*सत्ताम् आयान्ति तत्ताम् अपि पुनः क्षणात् ।
>>>>
>>>> kSaNA*t_a*-sattAm AyAnti tattAm api puna: kSaNAt |

>>>>
>>>> माता_एव गृहणी.भाव-गृहीता कण्ठ-लम्बिनी ॥४।२१।५३॥
>>>>
>>>> mAtaiva gRhaNI.bhAva-gRhItA kaNTha-lambinI ||4|21|53||
>>>>
>>>> .
>>>>

>>>> kSaNA*t_a*sattAm AyAnti – *at once they come to a state not-being-So =
>>>> *tattAm api puna: kSaNAt – *yet_again at once to Thatness = *mAtA eva
>>>> – *even a mother = *

>>>> *m.55. So, indeed, through a feeling of mother, the sense of lus*t_a*nd

>>>> cupidity is completely forgotten. Things give fruits according to the way

>>>> they are though*t_a*bout

>>>>
>>>> *vlm.55. And like an actress, the mind forgets to display its parts,
>>>> when it plays another, so every body is betaken by the thoughts he has in
>>>> his head, in neglect of others which are absent.
>>>>
>>>> *sv.53..59 A mother who considers herself a housekeeper behaves like
>>>> one; a wife who considers herself her husband's mother behaves like one for
>>>> the time being.
>>>>
>>>> *VA. therefore, lust is completely forgotten because of feeling
>>>>
>>>> wife as a mother.
>>>>
>>>> In accordance with feeling result follows, and, having given attention
>>>>
>>>> to many objects (continues next)...
>>>>
>>>> (even) with understanding here one form (consciousness) in objects is
>>>>
>>>> not realized. By firmly focusing on smth, mind becomes that.
>>>>

>>>> *AS*:_a*s above, it is the woman who is doing the actions. vismArayati

>>>> is a causative form and means "causes the lust to be forgotten".
>>>> Thus, the loving wife causes the lustful feelings to subside when she
>>>> takes on the role of a mother.

>>>> The second line joins with the nex*t_v*erse.

>>>> The meaning is:
>>>> A knowledgeable person (jJa) does not describe a unique form to
>>>> different objects, having observed they they produce different results
>>>> based on their mental images.

>>>> Thus, a woman will have differen*t_a*ctions based on the roles she

>>>> takes on in her mind.
>>>>
>>>> *mo. nUnam vismArayati eva manmatham mAtR-bhAvanAt |
>>>> bhAva_anusAri-phaladam padArtha_ogham avekSya ca = > ...|| ¶ // Ma:_4,21.55
>>>> // dUram ... manmathonmAdabhAvanAm ...
>>>>
>>>>
>>>>
>>>> न ज्ञेन_इह पदार्थेषु रूपम् एकम् उदीर्यते ।
>>>>
>>>> na jJeneha padArtheSu rUpam ekam udIryate |
>>>>

>>>> दृढ.भावनया चेतः य*त्_य*था भावय*ty अ*लम् ॥४।२१।५६॥
>>>>
>>>> dRDha-bhAvanayA cet*a:_y*a*t_y*athA bhAvayat*i_a*lam ||4|21|56||
>>>>
>>>> .
>>>>
>>>> na jJena - *not by the knowing/wise - *
>>>>
>>>> iha - *here - *
>>>>
>>>> padArtheSu rUpam -
>>>>
>>>> *the form of things - *
>>>>
>>>> ekam udIryate
>>>>
>>>> - *x *
>>>>
>>>> dRDha-bhAvanayA - *by/with firm feeling - the *cetas*.affectivity- *
>>>>
>>>> ya*t_y*athA bhAvayat*i_a*lam
>>>>
>>>> .
>>>>
>>>> dRDha-bhAvanayA – with firm bhAvana.Feeling - ceto ya*t_y*athA bhAvayat
>>>> *i_a*lam -

>>>>
>>>> .
>>>>
>>>> *vwv.657/21.056b-.057a. What the mind imagines intensely with a firm
>>>> conception and in whatever way, it perceives the corresponding result in
>>>> that form and for that much period.
>>>>
>>>> *vlm.56. The ignorant does not perceive the selfsame unity, in all
>>>> things he beholds in the world; but they view every thing in the light, as
>>>> they have its idea imprinted in their minds. Every school of thought has
>>>> its own approach <svair eva niyama-bhramai:>, but the truth underlying them
>>>> all is that <manas> is the root of all creations... Appearances arise only
>>>> through the habitual creations of the mind.
>>>>
>>>> *m.56 It is for this reason Jnanis do not talk of things as having only

>>>> one form. By persevering though*t_a*nd imagination mind can turn the
>>>> same into other forms.
>>>>
>>>> ##Ir - #*udIr* - *udIryate - to be cast or thrown upwards VR • to be

>>>> excited, be roused or stirred up mbh. VR. Sushr. Kum. &c • to be uttered or
>>>> announced or enunciated • to pass for VP. Kum. *KSS Panchat. Sushr. &c • to
>>>> sound • to issue forth +
>>>>

>>>> ##cit - #cetas - n - cetas.*Affectivity* (active conceiving) •

>>>> awareness as related to *cit.Consciousness • cf. samvit, awareness as
>>>> related to *vidyA Knowledge. • It is the construct (-maya) of a Shakti Power

>>>> *:_i*ti zaktimayam ceto ghana-ahamkAratAm gatam | kozakAra- krimir iva

>>>> svecchayA yAti bandhanam || y4042.031 - The Poet-Philosopher often enjoys
>>>> wordplay with ca itas ('and thus', [to] 'and fro', 'here and' [there]:
>>>> gacchan pazyati gacchantam sthitam tiSThaJ chizur yathA | bhrAntam evam

>>>> idam ceta: pazyaty AtmAnam Akulam || •• *cetas - = चित् #cit*ta*, -

>>>> vRkSa-rUpANi patrANAm buddhy-ahamkAra-cetasAm || y7059.060 •• consisting of
>>>> the three modifications of *cit (waking, dream, and sleep)-cf. y6124.036,

>>>> a0859. •• - #*vivikta*cetas - pure-minded, mw • with discerning

>>>> Awareness (with practice of viveka)
>>>>
>>>>
>>>>
>>>> तत् तत्-फलम् तदाकारम् तावत्.कालम् प्रपश्यति ।
>>>>
>>>> tat tat phalam tat AkAram tAvat.kAlam prapazyati |
>>>>

>>>> न त*द् अ*स्ति न यत् सत्यम् न त*द् अ*स्ति न यत् मृषा ॥४।२१।५७॥
>>>>
>>>> na ta*t_a*sti na yat satyam na ta*t_a*sti na yat mRSA ||4|21|57||
>>>>
>>>> .
>>>>
>>>> tat tat phalam tat AkAram tAvat.kAlam prapazyati | na ta*t_a*sti na
>>>> yat satyam
>>>>
>>>> na ta*t_a*sti na yat mRSA

>>>>
>>>> .
>>>>
>>>> thatever fruit then.form
>>>>
>>>> thus-time beholding
>>>>
>>>> not that is
>>>>
>>>> not what is really.So
>>>>
>>>> na yat satyam
>>>>
>>>> not that is
>>>>
>>>> na yan_mRSA - .
>>>>
>>>> not what is wrong(ly)
>>>>
>>>> .
>>>>
>>>> *vwv.657/21.056b-.057a. What the mind imagines intensely with a firm
>>>> conception and in whatever way, it perceives the corresponding result in
>>>> that form and for that much period.
>>>>
>>>> *vwv.657/21.057b-.058a. There is nothing which is not true. There is
>>>> nothing which is not false. Whatever is ascertained by whomever and in
>>>> whichever manner, that is perceived by him in that manner.
>>>>

>>>> *vlm.57. They mee*t_a*lso with the results of the forms, which they

>>>> have in view for the time; though they are not in reality what they seem to
>>>> be, nor are they entirely false; (being the idealities of their mind).
>>>>
>>>> *m.57 Fruits, forms are temporary and are to be seen as such. What is

>>>> existing need not be true. What is no*t_n*eed not be false.

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

>>>> *that That.fruit then.form thus-time beholding not that is na ta*t_a*sti
>>>> not what is really.So na yat satyam na ta*t_a*sti not that is na

>>>> yan_mRSA - not what is wrong(ly).
>>>>
>>>>
>>>>

>>>> य*त्_य*था येन निर्णीतम् तत् तथा तेन लक्ष्यते ।
>>>>
>>>> ya*t_y*athA yena nirNItam tat tathA tena lakSyate |

>>>>
>>>> भावित.आकाश-मातङ्गम् व्योम.हस्तितया मनः ॥४।२१।५८॥
>>>>
>>>> bhAvita~AkAza-mAtaGgam vyoma-hastitayA mana: ||4|21|58||
>>>>
>>>> .
>>>>

>>>> ya*t_y*athA yena nirNItam tat tathA tena lakSyate bhAvitAkAza-mAtaGgam

>>>> vyoma-hastitayA mana:
>>>>
>>>> .
>>>>
>>>> *vwv.657/21.057b-.058a. There is nothing which is not true. There is
>>>> nothing which is not false. Whatever is ascertained by whomever and in
>>>> whichever manner, that is perceived by him in that manner.
>>>>
>>>> m.58 The way things are contemplated that way they are seen. If a mind
>>>> thinks of an elephant in the sky, so the elephant will be visible.
>>>>
>>>> *vlm.58. Man views every thing in the same manner as he thinks it in
>>>> himself; as his fancy of an elephant in the sky, makes him view the
>>>> elephants in clouds.
>>>>
>>>> *sv.53..59 A mother who considers herself a housekeeper behaves like
>>>> one; a wife who considers herself her husband's mother behaves like one for
>>>> the time being.
>>>>

>>>> *moT. ya*t_y*athA yena nirNItam tat tathA tena lakSyate |

>>>> bhAvitAkAza-mAtaGgam – vyoma-hastitayA mana: = > bhAvita: ...|| nirNITam
>>>> bhAvitam | anyathA ekam eva vastu ekasya harSadam anyasya du:khadam na syAd
>>>> iti bhAva: | MoT_4,21.57b | bhAvitAkAzamAtaGgam sat | mana: |
>>>> vyomahastitayA vyomahastibhAvena | vyomahastI bhUtveti yAvat // Ma:_4,21.58
>>>> //
>>>>
>>>>
>>>>

>>>> व्योम*.**का*नन.मातङ्गीम् व्योम.स्थाम् अनु.धावति ।

>>>> from Tha*t_a* conception

>>>>
>>>> you
>>>>
>>>> a Selfling mode of All.Being
>>>>
>>>> .
>>>>
>>>> *Mo. vyoma-kAnana-mAtaGgIm – vyoma-sthAm anu>dhAvati – tasmAt samkalpam
>>>> eva tvam – sarva.bhAva-mayAtmakam = > ...|| ¶ vyomakAnanamAtaGgIm
>>>> anudhAvati | kathambhUtAm | kAnanAdhArabhUte vyomni tiSThatIti tAdRzIm |
>>>> MoT_4,21.58b, 59a ||
>>>>
>>>> *m.59 Thus O Rāma everything is mere contemplation and mental
>>>> conception, ideation.
>>>>
>>>> *vlm.59. He believes these elephants pursuing their mates, in his
>>>> thought; so it is the thought, that gives the outward forms of things.
>>>>
>>>> *sv.53..59 A mother who considers herself a housekeeper behaves like
>>>> one; a wife who considers herself her husband's mother behaves like one for
>>>> the time being.
>>>>
>>>> *AS: In verse 58, a mind is described which imagines an elephant in the
>>>> sky and identifies itself with it (vyomahastitayA mana:). It then runs
>>>> after a she-elephant in the forest in space (also from its own
>>>> imagination!). • The second line is a new thought. So, the mental
>>>> determination itself (samkalpam eva) which is full of different concepts

>>>> (sarva.bhAva-mayAtmakam). The nex*t_v*erse completes the thought

>>>> reflections will affec*t_y*ou. It will be like a diamond which is no
>>>> *t_a*ffected by reflections in it. What is in you, that is the world

>>>> which is reflection?
>>>>
>>>> *vlm.60. Ráma! repel your drowsiness, and behold the supreme soul in
>>>> thy soul; and be as a bright gem by repelling the shadows of all external
>>>> things.
>>>>
>>>> *sv. Therefore, Rama, abandon the notions of 'I' and 'this' and remain
>>>> established in the truth.
>>>>
>>>>
>>>>
>>>> न शक्तः जड.भावेन न.तु राम भव.आदृशः ।
>>>>
>>>> na zakta: jaDa-bhAvena na.tu rAma bhavAdRza: |
>>>>
>>>> यदात्मनि जगत् राम तव इह प्रतिबिम्बति ॥४।२१।६१॥
>>>>
>>>> yadAtmani jagat rAma tava iha pratibimbati ||4|21|61||
>>>>
>>>> .
>>>>
>>>> na zakta:
>>>>

>>>> no*t_a*ble because.of inert state
>>>>
>>>> jaDa-bhAvena
>>>>
>>>> bu*t_n*ot, rAma,

>>>>
>>>> bhavAdRza:
>>>>
>>>> yadAtmani jagad
>>>>
>>>> rAma =
>>>>
>>>> tava iha pratibimbati
>>>>
>>>> *vlm.61. It is impossible, O Ráma, that one so enlightened as thyself,
>>>> will receive the reflexion of the world, as dull matter like others (rather
>>>> than a reflexion of the Spirit).
>>>>
>>>> *sv. Therefore, Rama, abandon the notions of 'I' and 'this' and remain
>>>> established in the truth.
>>>>
>>>> *VA. (joins with the previous one) jewel, casting relflections, is
>>>>

>>>> no*t_a*ble, o rama, being inert, make the appearance of existence (in

>>>>
>>>> reflections)
>>>>
>>>> that world, rama, is your reflection in yourself.
>>>>
>>>> *AS:The connection with the previous verse is correct; however, the
>>>> meaning is:
>>>> A jewel, being inert is not capable of preventing reflections appearing

>>>> in it (pratibi*mb*AnAm pratiSedhakriyAm prati na zakta:), but Rama not

>>>> one like you.
>>>> The topic of discussion is whether even a liberated one would still
>>>> reflect the false notions within himself - like the jewel. The answer is no.

>>>> The second line continues with the nex*t_v*erse. See below.
>>>>
>>>>
>>>>
>>>> त*द् अ*व*stv इ*ति निर्णीय मा तेन_आगच्छ रञ्जनम् ।
>>>>
>>>> ta*t_a*vast*u_i*ti nirNIya mA tenAgaccha raJjanam |

>>>>
>>>> तदेव सत्यम् इति वा_अपि_अ.भिन्नम् परमात्मनः ॥४।२१।६२॥
>>>>

>>>> tadeva satyam iti vA_ap*i_a*-bhinnam paramAtmana: ||4|21|62||
>>>>
>>>> .
>>>>
>>>> ta*t_a*vastu iti nirNIya
>>>>
>>>> mA tena Agaccha raJjanam
>>>>
>>>> ta*t_e*va satyam iti vA

>>>>
>>>> api abhinnam paramAtmana:
>>>>
>>>> *m.62. If you decide 'this is not different from Paramātma' believe tha

>>>> *t_a*s true and enjoy.

>>>>
>>>> *vlm.62. Being certain of its immateriality, never taint thy mind with

>>>> its outward colouring, or the knowledge of its reality; but know i*t_a*s

>>>> no way distinct from the Supreme Spirit.
>>>>
>>>> *sv. Therefore, Rama, abandon the notions of 'I' and 'this' and remain
>>>> established in the truth.
>>>>
>>>> *VA. having decided “this is unreal” do not rejoice in it; or
>>>>
>>>> having decided “this is only truth”, think of it (world) as
>>>>
>>>> unseparated great Atman.
>>>>
>>>> *AS: Whatever world is reflected in your mind, don't let it color your
>>>> thoughts, having decided that it is unreal (avastu). The second line

>>>> continues with the nex*t_v*erse. See below.
>>>>
>>>> *moT. ta*t_a*vastu iti nirNIya mA tena Agaccha raJjanam – ta*t_e*va

>>>> satyam iti vA api abhinnam paramAtmana: = > tasya cid-aikyA...|| ¶ raJjanAm
>>>> uparaktatvam | MoT_4,21.61 | ... raJjanAm ...
>>>>
>>>>
>>>>
>>>> मत्वा_अन्तः त्वम् अन्.आद्यन्तम् भावया_आत्मानम् आत्मना ।
>>>>

>>>> matvA_an*ta:_t*vam an.Adyantam bhAvayA_AtmAnam AtmanA |

>>>>
>>>> चेतसि प्रतिबिम्बन्ति ये भावाः तव राघव ।
>>>>

>>>> cetasi pratibimbanti ye bhAvA*:_t*ava rAghava |

>>>>
>>>> रञ्जयन्तु_अन्य-सक्तत्वान् मा ते त्वाम् स्फटिकम् यथा ॥४।२१।६३॥
>>>>

>>>> raJjayantu_anya-saktatvAn mA te tvA*m *sphaTikam yathA ||4|21|63||
>>>>
>>>> .
>>>>
>>>> *Whatever thoughts are reflected in your mind O Rama, may they not
>>>> color you (mA raJjayantu) like a crystal.*

>>>>
>>>> .
>>>>
>>>> sphaTikam amananam yathA vizanti prakaTatayA na ca raJjanA vicitrA |

>>>> matvA_an*ta:_t*vam an.Adyantam bhAvayA_AtmAnam AtmanA cetasi
>>>> pratibimbanti
>>>>
>>>> ye bhAvA*:_t*ava rAghava raJjayantu anya-saktatvAn
>>>>
>>>> mA.*do.not-* te tvA*m *sphaTikam yathA

>>>>
>>>> .
>>>>
>>>> *m.63 Think of that beginningless and endless infinite in the self and

>>>> by the self. This O Rāghava, will be reflected in your hear*t_a*nd

>>>> pleases you.
>>>>
>>>> *vlm.63. Mind in thyself the Being that is without beginning or end,
>>>> and meditate on the Spirit in Spirit. Do not let the reflexions of thy
>>>> mind, imbue their tinge in the pure crystal of thy soul.
>>>>
>>>> *sv. Therefore, Rama, abandon the notions of 'I' and 'this' and remain
>>>> established in the truth.
>>>>
>>>> *VA. matva? Meditate on beginningless and endless inside you, being
>>>>
>>>> self by itself.
>>>>
>>>> these appearances reflected in your mind, raghava???, dont get
>>>>

>>>> attached to them, these are no*t_y*ou, you are like pure crystal.

>>>>
>>>> *AS: Make your mind firm by thinking that the only reality is what is
>>>> indistinct from the Brahman.
>>>>
>>>>
>>>> स्फटिकम् अ.मननम् यथा विशन्ति
>>>>
>>>> sphaTikam a-mananam yathA vizanti
>>>>
>>>> प्रकटतया न च रञ्जना विचित्रा ।
>>>>
>>>> prakaTatayA na ca raJjanA vicitrA |
>>>>
>>>> इह हि विमननम् तथा विशन्तु
>>>>
>>>> iha hi vimananam tathA vizantu
>>>>
>>>> प्रकटतया भुवण~एषणा भवन्तम् ॥४।२१।६४॥
>>>>
>>>> prakaTatayA bhuvaNa~eSaNA bhavantam ||4|21|64||
>>>>
>>>> .
>>>>
>>>> as
>>>>
>>>> crystalline thoughtlessness
>>>>
>>>> sphaTikam a-mananam
>>>>
>>>> they entering
>>>>
>>>> yathA vizanti
>>>>
>>>> prakaTatayA na ca raJjanA vicitrA
>>>>
>>>> iha hi vimananam
>>>>

>>>> tathA vizantu - *thus let thementer*

>>>>
>>>> .
>>>>
>>>> prakaTatayA bhuvaNa-ISaNA bhavantam – .
>>>>

>>>> *m.64 A crystal manifests all those colourful things tha*t_e*nter it
>>>> withou*t_a*ny thinking. You also manifest withou*t_a*ny wish or desire
>>>> all tha*t_e*nter from this world into you withou*t_a*ny thinking.

>>>>
>>>> .
>>>>
>>>> *vlm.64. Be on thy guard, as never to allow the reflexions of your
>>>> mind, to taint the clear crystal of thy soul; but remain unmindful of the
>>>> visibles, and regardless of all worldly desires; (which are causes of
>>>> misery and repeated births and deaths).
>>>>
>>>> *sv. Therefore, Rama, abandon the notions of 'I' and 'this' and remain
>>>> established in the truth.
>>>>
>>>> prakaTatayA bhuvanaiSaNA bhavantam | 64
>>>>

>>>> *VA. as cristals allows reflections of various things withou*t_a*
>>>> ttachmen*t_a*nd thinking, so you now allow beings and desires to
>>>> manifest withou*t_a*ttachmen*t_a*nd thinking.

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

>>>> *moT. nanu katham raJjanAbhA*va: *deham tAvat zakya ity | atra

>>>> sargAntazlokena kathayati vimananam mananAkhyamanodharmarahitam | yathA
>>>> nirmalam sphaTikam vicitrA: raJjanA vizanti | tathA
>>>> mananAparaparyAyAnusandhAnarAhityena zuddham bhavantam api
>>>> padArthasaGkalpanArUpA: raJjanA vizantv iti piNDArtha: | lepAkAriNI raJjanA
>>>> yady AyAti tadA na kAcid dhAnir iti bhAva: | iti zivam | MoT_4,21.64
>>>> ||4|21| sphaTikam apamalam ... prakaTatayA navaraJjanA vicitrA: ...
>>>>
>>>> #sphATika: स्फटिक sphATika: स्फाटिक - crystal, quartz. —jd -

>>>> sphaTika=anta*:*samnivez*a:_y*3067.035 -
>>>>
>>>>
>>>>
>>>>
>>>>
>>>> *.*
>>>>
>>>> *o*ॐ*m*

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

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

>>>>
>>>> Complete YVFiles
>>>>
>>>>
>>>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>>>
>>>>
>>>>
>>>> चित् संवित्त्या.उच्यते जीव:
>>>>
>>>> cit samvittyA_ucyate jIva:
>>>>
>>>> संकल्पात्स मनो भवेत् ।
>>>>

>>>> samkalpAt sa*: m*an*a:_b*havet |

>>>>
>>>> बुद्धि: चित्तmaहंकार:
>>>>

>>>> buddhi*:_c*ittam ahamkAra:

>>>>
>>>> माया.इति.आदि.अभिधम् तत:॥
>>>>
>>>> mAyA.iti.Adi .abhidham tata:||
>>>>
>>>> y3067.021/FM.3.67.21
>>>>
>>>>
>>>>
>>>> next Canto:
>>>>
>>>> FM4022 SEEING WHO SEES 1.NV25-26 .z42
>>>>
>>>>
>>>> https://www.dropbox.com/s/8w371s7oqezgric/fm4022%201.nv25-26%20Seeing%20who%20Sees%20.z42.docx?dl=0
>>>> FM.4.1-FM.4.29
>>>>
>>>> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
>>>>
>>>>
>>>>
>>>> +++
>>>> 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 <http://goo.gl/k3hRBX> *

>>>>> *o*ॐ*m*
>>>>>
>>>>>
>>>>>
>>>>> FM.4.20
>>>>>
>>>>>
>>>>>
>>>>> *MIND AND BODY*

>>>>>
>>>>>
>>>>>
>>>>> jd:
>>>>>
>>>>> manas.Mind, in logical terms, is a self containing Set.
>>>>>
>>>>> The logical Set "manas" is composed of four elements,
>>>>>
>>>>> one of which is the Set itself --
>>>>>
>>>>> manas = {manas.Mind, buddhi.Intellect, citta.Affection,
>>>>> ahaMkaara."I"dentity}
>>>>>
>>>>> Note that the term "Mind" always respresents #*manas, while #citta is
>>>>> "Affection" or "affective mind".
>>>>>
>>>>> manas.Mind is always the collective process of its parts.
>>>>>
>>>>> citta.Affection is the emotional (in the broadest sense) activity of
>>>>> Mind.
>>>>>
>>>>> buddhi.Intellect is its analytic function.
>>>>>
>>>>>
>>>>>

>>>>> *VASISHTHA** said—*

>>>>>
>>>>>
>>>>>
>>>>> एतत् ते कथितम् सर्वम् मनः_रूप-निरूपणम् ।
>>>>>
>>>>> etat te kathitam sarvam mana:_rUpa-nirUpaNam |
>>>>>
>>>>> मया राघव न_अन्येन केन.चित्_नाम हेतुना ॥४।२०।१॥
>>>>>
>>>>> mayA rAghava na_anyena kena.cit_nAma hetunA ||4|20|1||
>>>>>
>>>>> .
>>>>>

>>>>> *all of this has been told to you,*
>>>>>
>>>>> *Râghava,*
>>>>>
>>>>> *to elucidate the many forms of Mind*
>>>>>
>>>>> *—*
>>>>>
>>>>> *for no other reason at-all.*
>>>>>
>>>>> .
>>>>>
>>>>> etat te kathitam sarvam - *this has all been told to you - *
>>>>>
>>>>> mana:rUpa-nirUpaNam - *this investigation of thre form of Mind - *
>>>>>
>>>>> mayA - *by me, Râghava, - *na_anyena kena.cit_nAma hetunA - *not for
>>>>> any other cause whatever*
>>>>>
>>>>> *. *

>>>>>
>>>>> *m.1 O Rāma, whatever I have said is all to establish the nature and
>>>>> form of ‘mind’. There is no other reason.
>>>>>
>>>>> *MoT. … etat sarvam yo yathA yatate sa: tathA bhavatIty etat samastam
>>>>> | mayA | he rAghava | manorUpa-nirUpaNe manonirUpaNa-nimittam | te kathitam
>>>>> | anyena hetunA na kathitam vyarthatvAt ||
>>>>>
>>>>> *vlm.p.1. Vasishtha said:—Now Râma, I have told you all this in order
>>>>> to explain the nature of the mind to you, and for no other reason.
>>>>>
>>>>> .
>>>>>

>>>>> रूप् #rUp - #*nirUp* - ni-rUp - #nirUpyate - to determine, y3119.006
>>>>> - #*nirUpaNa* - #*m.n.-* determining, defining • looking into,

>>>>> *Being and nonBeing; presence and absence; grasping, letting-go,-*
>>>>>
>>>>> *these are perceptions, ideations of the consciousness. They are*
>>>>>
>>>>> *neither real nor unreal, but merely restless stirrings of the mind.*

>>>>> *Manas Mind, in delusion, is*
>>>>>
>>>>> *the Doer, and the reason for*
>>>>>
>>>>> *this world-state. As the Universe,*
>>>>>
>>>>> *it extends its impurity.*
>>>>>
>>>>> *manas.Mind*
>>>>>
>>>>> *has the delusion*
>>>>>
>>>>> *it is the Doer,*
>>>>>
>>>>> *and the reason for this world-state.*
>>>>>
>>>>> *Thru the form of the Universe it extends its impurity.*
>>>>>
>>>>> *manas mohe tu kartR syAt*

>>>>>
>>>>> manas.Mind in delusion is the Doer - [Mo. has mano hi hetu: Mind is
>>>>> the Cause, the Doer]
>>>>>
>>>>> kAraNam ca jagatsthite:
>>>>>
>>>>> and the kAraNa.Reason for the world-state.
>>>>>
>>>>> eva idam
>>>>>
>>>>> Indeed, as this
>>>>>
>>>>> vizva-rUpatayA
>>>>>
>>>>> universe-form
>>>>>
>>>>> manas.Mind
>>>>>
>>>>> tanoti
>>>>>
>>>>> extends
>>>>>
>>>>> malinam
>>>>>
>>>>> impurity.
>>>>>
>>>>> mana: mohe tu kartR syAt x
>>>>>
>>>>> kAraNam ca jagat.sthite: |
>>>>>
>>>>> vizvarUpatayA_eva_idam x
>>>>>

>>>>> tanoti malinam mana: *-* *x *
>>>>>
>>>>> *. *

>>>>> ta*t *jaya

>>>>> *yat a-tuccham an-AyAsam x*
>>>>>
>>>>> *an-upAdhi gata-bhramam | *
>>>>>
>>>>> *yatnAt tat anu.saMdhAnam x*
>>>>>
>>>>> *kuru tat tAm avApsyasi - x *
>>>>>
>>>>> *. *

>>>>> *.*
>>>>>
>>>>> *o*ॐ*m*

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

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

>>>>>
>>>>> Complete YVFiles
>>>>>
>>>>>
>>>>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>>>>
>>>>>
>>>>>
>>>>> चित् संवित्त्या.उच्यते जीव:
>>>>>
>>>>> cit saMvittyA_ucyate jIva:
>>>>>
>>>>> संकल्पात्स मनो भवेत् ।
>>>>>

>>>>> saMkalpAt sa: man*a: *bhavet |

>>>>>
>>>>> बुद्धि: चित्तmaहंकार:
>>>>>
>>>>> buddhi: cittam ahaMkAra:
>>>>>
>>>>> माया-इति.आदि.अभिधम् तत:॥
>>>>>
>>>>> mAyA.iti.Adi .abhidham tata:||
>>>>>
>>>>> y3067.021/FM.3.67.21
>>>>>
>>>>>
>>>>>
>>>>> next Canto:
>>>>>
>>>>> FM4021 UNANSWERED QUESTION 1.NV23-24 .z64
>>>>>
>>>>>
>>>>> https://www.dropbox.com/s/g51x8i95w045uyp/fm4021%201.nv23-24%20UNANSWERED%20QUESTION%20.z64.docx?dl=0
>>>>>
>>>>> FM.4.1-FM.4.29
>>>>>
>>>>> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
>>>>>
>>>>> FM.4.21 UNANSWERED QUESTION 1.NV23-24
>>>>>
>>>>> सर्ग ४.२१
>>>>>
>>>>> sarga 4.21
>>>>>
>>>>>
>>>>>
>>>>> +++
>>>>>
>>>>>
>>>>> 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 <http://goo.gl/k3hRBX> *

>>>>>
>>>>>
>>>>> On Sun, Nov 22, 2015 at 7:44 PM jivadas <das....@gmail.com> wrote:
>>>>>
>>>>>>
>>>>>>
>>>>>> fm4020_1.nv22 MIND AND BODY .z9
>>>>>>
>>>>>>
>>>>>> https://www.dropbox.com/s/nrrn2g6fa6dcbyo/fm4020_1.nv22%20MIND%20AND%20BODY%20.z9.docx?dl=0
>>>>>>
>>>>>>
>>>>>>
>>>>>> y4020_1.nv22 MIND AND BODY .z9
>>>>>>
>>>>>>
>>>>>> https://www.dropbox.com/s/62oq81ikbw6q6tn/y4020_1.nv22%20MIND%20AND%20BODY%20.z9.docx?dl=0
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>

>>>>>> *MIND AND BODY*

>>>>>>
>>>>>>
>>>>>>
>>>>>> jd:
>>>>>>
>>>>>> manas.Mind, in logical terms, is a self-containing Set.
>>>>>>
>>>>>> the Set manas is composed of four elements, one of which is the Set
>>>>>> itself.
>>>>>>
>>>>>> so manas = {manas.Mind, buddhi.Intellect, citta.Affection,
>>>>>> ahaMkAra."I"dentity}
>>>>>>
>>>>>> note that the term "Mind" always represents manas, while citta is
>>>>>> "Affection" or "Affective mind".
>>>>>>
>>>>>> manas.Mind is always the collective process of its parts.
>>>>>>
>>>>>> citta.Affection is the emotional (in the broadest sense) activity of
>>>>>> Mind.
>>>>>>
>>>>>> buddhi.Intellect is its analytic activity.
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>

>>>>>> *o*ॐ*m*
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>> *vasiShTha said*
>>>>>>
>>>>>> *—*
>>>>>>
>>>>>> *.*

>>>>>>
>>>>>> एतत्_ते कथितम् सर्वम् मनो.रूप-निरूपणम् ।
>>>>>>
>>>>>> मया राघव न_अन्येन केन.चिन्_नाम हेतुना ॥१॥
>>>>>>
>>>>>> etat_te kathitam sarvam mano.rUpa-ni.rUpaNam |
>>>>>>
>>>>>> mayA rAghava na_anyena kena.cin_nAma hetunA ||
>>>>>>
>>>>>> 4|20|1
>>>>>>
>>>>>> ||
>>>>>>

>>>>>> *all of this has been told by me to you *
>>>>>>
>>>>>> *rAghava *
>>>>>>
>>>>>> *to elucidate the many forms of manas Mind*
>>>>>>
>>>>>> *—*
>>>>>>
>>>>>> *for no other cause at.all*
>>>>>>
>>>>>> *. *

>>>>>>
>>>>>> ~m.1 O Rāma, whatever I have said is all to establish the nature and
>>>>>> form of ‘mind’. There is no other reason.
>>>>>>
>>>>>> ~sv.1 VASISTHA continued: I have described the states of the mind
>>>>>> just to enable you to understand the nature of the mind: it has no other
>>>>>> use.
>>>>>>
>>>>>> #rUpam - (perhaps connected with वर्प , वर्पस् ; ifc. f(आ). ,
>>>>>> rarely f(ई).) outward appearance, Form (*‑rUpeNa रूपेण ifc. in the
>>>>>> form of ; रूपम्- √कृ *rUpam.kR or .bhU √ भू , to assume a form ;
>>>>>> often end-comp. = "having the form or appearance or colour of" • sometimes
>>>>>> used after an adj. or p.p. to emphasize its meaning or almost
>>>>>> redundantly cf. ghora-rUpa घोर-र्° ; or connected with a verb e.g.
>>>>>> *pacati-rUpam पचति-रूपम् , he cooks very well cf. Pa1n2. 8-1 , 57)
>>>>>>

>>>>>> #rUpa #*nirUpaNam* - looking into , searching , investigation ,

>>>>>> examination, *sarvad.
>>>>>>
>>>>>> ~~moT. etat te kathitam sarvam manas-rUpa-nirUpaNam mayA rAghava na
>>>>>> anyena – kena-cit nAma hetunA = > prAg-varNita... - om | evam zarIrAmeNa
>>>>>> madhye pRSTam jAgrad-Adi-svarUpam nirNIya prakRtam evÂnusandadhAti- etat
>>>>>> sarvam yo yathA yatate sa: tathA bhavatIty etat samastam | mayA | he
>>>>>> rAghava | manorUpanirUpaNe manonirUpaNanimittam | te kathitam | anyena
>>>>>> hetunA na kathitam vyarthatvAt ||
>>>>>>
>>>>>> *jd.1 - etat te kathitaM sarvam एतत् ते कथितं सर्वम् – All this has
>>>>>> been told for you =
>>>>>>
>>>>>> manas-rUpa-nirUpaNam मनस्-रूप-निरूपणम् – as an examination of the
>>>>>> forms of Manas Mind = mayA rAghava मया राघव – by me, o rAghava, = na
>>>>>> anyena न अन्येन – ambigously, not by another / not for any = kena-cit
>>>>>> nAma hetunA केन-चित् नाम हेतुना – reason at.all whatever.
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>> दृढनिश्चयवच्चेतो यद्भावयति भूरिशः ।
>>>>>>
>>>>>> तत्तां यात्यनलाश्लेषादयःपिण्डोऽग्नितामिव ॥२॥
>>>>>>
>>>>>> dRDha-nizcayavac_ceto yad_bhAvayati bhUriza: |
>>>>>>
>>>>>> tattAm yAty_anala-AzleSAd_ayaHpiNDo_agnitAm_iva ||
>>>>>>
>>>>>> 4|20|2
>>>>>>
>>>>>> ||
>>>>>>

>>>>>> *Affective Consciousness becomes a firm conviction*
>>>>>>
>>>>>> *that comes to be abudantly.*
>>>>>>
>>>>>> *it comes to Thatness like a lump of iron*
>>>>>>
>>>>>> *(embracing the heat it takes.on the quality of fire)*
>>>>>>
>>>>>> *.*

>>>>>>
>>>>>> * "When <manas> identifies itself with a concept, it appears to
>>>>>> itself as that concept, as an iron ball in the fire becomes itself like
>>>>>> fire. <manas> is both perceiver <puruSa> and the perceived universe
>>>>>> <vizva-rUpatA>." Dasgupta, Hist. Ind. Phil.
>>>>>>
>>>>>> ~m.2 Like an iron ball which acquires the heat and colour of fire
>>>>>> when embraced by fire, the same way whatever mind contemplates upon with
>>>>>> firm determination and perseverance, it becomes that itself.
>>>>>>
>>>>>> ~sv.2 For, mind takes on the form of that which it intensely
>>>>>> contemplates.
>>>>>>
>>>>>> ~vlm.2. Whatever the mind often thinks upon with a strong conviction
>>>>>> of its reality, it immediately assumes that form, as the iron-ball becomes
>>>>>> ignited by its contact with fire.
>>>>>>

>>>>>> *jd.2 - dRDha-nizcaya-vat - *as from firm conviction = *Affective
>>>>>> cetas.*Consciousness* *which is realized abundantly - *bhUrizas =
>>>>>> tattAm yAti – *comes to Thatness = *anala-AzleSAt - *as from
>>>>>> embracing the heat = *ayaH-piNDa: agnitAm iva - *like an iron ball
>>>>>> taking the quality of fire. *

>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>> भाव-अ.भाव-ग्रह-उत्सर्ग-दृशश्_चेतन-कल्पिता: ।
>>>>>>
>>>>>> न_अ.सत्या न_अपि सत्यास्_ता मनश्_चापल-कारिता: ॥३॥
>>>>>>
>>>>>> bhAva-a.bhAva-graha-utsarga-dRzaz_cetana-kalpitA: |
>>>>>>
>>>>>> na_a.satyA na_api satyAs_tA manaz_cApala-kAritA: ||
>>>>>>
>>>>>> 4|20|3
>>>>>>
>>>>>> ||
>>>>>>

>>>>>> *presence & absence*
>>>>>>
>>>>>> *—*
>>>>>>
>>>>>> *grasping & letting-go*
>>>>>>
>>>>>> *—*
>>>>>>
>>>>>> *these are only sights and ideations *
>>>>>>
>>>>>> *of Affective Consciousness*
>>>>>>
>>>>>> *: *
>>>>>>
>>>>>> *they're neither real nor unreal *
>>>>>>
>>>>>> *but merely restless stirrings of the mind*
>>>>>>
>>>>>> *. *
>>>>>>
>>>>>> *sv. Existence, nonexistence, gaining and renouncing ...*

>>>>>>
>>>>>> vlm. ... being or not being, and receiving or rejecting of a thing
>>>>>> ....
>>>>>>

>>>>>> *~sv. Existence, nonexistence, gaining and renouncing — all these are

>>>>>> no more than moods of the mind.*
>>>>>>

>>>>>> ~vlm.3. Therefore the convictions of being or not being, and of
>>>>>> receiving or rejecting of a thing, depend upon the imagination of the mind;
>>>>>> they are neither true nor untrue, but are mere fluctuations of the mind.
>>>>>>
>>>>>> ~moT. yady avidyA...|| ¶ manaz_cApalam eva kAraNam yAsAm | tA:
>>>>>> manaz-cApala=kAraNA: | manas cApala-kAraNam hi rajju-sarpa-Adikam
>>>>>> artha-kriyA-AkAritva-a.bhAvena na satyam bhavati | bhAsamAnatvena_a.satyam
>>>>>> ca na bhavati ||4|20| MoT_4,20.3 ||4|20| ... cittena kalpitA: ...
>>>>>> manazcApalakAraNA:
>>>>>>
>>>>>> *jd.-3- bhAva-abhAva-graha-utsarga-dRza: -

>>>>>> *presence-absence-loading-dumping-perceptions* = cetana-kalpitA: - *are
>>>>>> conscient ideation = *na asatyA: na api satyA: tA: - *not unreal nor
>>>>>> real, they are = *manas-cApala-kAritA: - *mental-turmoil-effects. *

>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>> मनो मोहे तु कर्तृ स्यात्_कारणम् च जगत्.स्थिते: ।
>>>>>>
>>>>>> विश्वरूपतया_एव_इदम् तनोति मलिनम् मन: ॥४॥
>>>>>>
>>>>>> mano mohe tu kartR syAt_kAraNam ca jagat.sthite: |
>>>>>>
>>>>>> vizvarUpatayA_eva_idam tanoti malinam mana: ||4|20|
>>>>>>
>>>>>> 4
>>>>>>
>>>>>> ||
>>>>>>

>>>>>> *Mind*
>>>>>>
>>>>>> *has the delusion that *
>>>>>>
>>>>>> *it is *
>>>>>>
>>>>>> *the doer.of and reason.for *
>>>>>>
>>>>>> *this world-state*
>>>>>>
>>>>>> *(thru the form of the universe it extends its impurity)*
>>>>>>
>>>>>> *. *

>>>>>>
>>>>>> ~AS: Mind is the generator (kartR) of confusion (moha) and the cause
>>>>>> (kArana) of the stability of the world; thus by its universal nature
>>>>>> (vizvarUpatayA affecting both individual and the society) this impure mind
>>>>>> spreads out.
>>>>>>
>>>>>> ~m.4 World abides because of the self-delusion of the mind. The dirt
>>>>>> and filth of mind spreads across as this universe.
>>>>>>
>>>>>> ~vlm.4. The mind is the cause of error, and it is the mind which is
>>>>>> the framer of the world. The mind also stretches itself in the form of the
>>>>>> universe in its gross state.
>>>>>>
>>>>>> *mo. manas mohe tu kartR syAt kAraNam ca jagatsthite: |
>>>>>> vizva-rUpatayA eva idam tanoti malinam mana: = > ...|| hi nizcaye | mana:
>>>>>> jagatsthite: hetu: nimittakAraNam kartR | kartR kAraka: | kAraNam
>>>>>> samavAyikAraNam asamavAyikAraNam ca | bhavati | yata: idam mana: malinam
>>>>>> vAsanAmaladUSitam sat | vizvarUpatayA idam jagat | tanoti | nAtrAnya:
>>>>>> kazcit kArakatvam yAtIti bhAva: | svapnasya cAtra dRSTAntatvam sphuTam eva
>>>>>> | MoT_4,20.4 || mano hi hetu: kartR syAt ...||
>>>>>>

>>>>>> *jd.4 - manas mohe tu kartR syAt - *manas.Mind *in delusion is the

>>>>>> Doer - [Mo. has mano hi hetu: Mind is the Cause, the Doer] = kAraNam ca

>>>>>> jagatsthite: - and the *kAraNa.Reason* for the world-state. = eva
>>>>>> idam - *Indeed, as this = *vizva-rUpatayA - *universe-form
>>>>>> manas.Mind = *tanoti - *extends = *malinam - *impurity*.

>>>>>>
>>>>>>
>>>>>>
>>>>>> मनो हि पुरुषो नाम तम् नियोज्य शुभे पथि ।
>>>>>>
>>>>>> तज् जय एकान्त-साध्या हि सर्वा जगति भूतय: ॥५॥
>>>>>>
>>>>>> mano hi puruSo nAma tam niyojya zubhe pathi |
>>>>>>
>>>>>> taj jaya ekAnta-sAdhyA hi sarvA jagati bhUtaya: ||
>>>>>>
>>>>>> 4|20|5
>>>>>>
>>>>>> ||
>>>>>>

>>>>>> *Mind *
>>>>>>
>>>>>> *is *
>>>>>>
>>>>>> *the puruSa.Person*
>>>>>>
>>>>>> *. *
>>>>>>
>>>>>> *harness it*
>>>>>>
>>>>>> *.*
>>>>>>
>>>>>> *follow an auspicious path*
>>>>>>
>>>>>> *.*
>>>>>>
>>>>>> *conquer it*
>>>>>>
>>>>>> *: *
>>>>>>
>>>>>> *only thus can you master what happens in this world*
>>>>>>
>>>>>> *. *

>>>>>>
>>>>>> ~m. Mind is the person. Put him on the right path. If that (the mind)
>>>>>> is conquered, all becomings in this world are conquered.
>>>>>>
>>>>>> ~vlm.5. The mind is styled the puruSa or regent of the body, which
>>>>>> being brought under subjection, and directed in the right course, is
>>>>>> productive of all prosperity (or supernatural powers).
>>>>>>

>>>>>> *jd.5 - mano hi puruSo nAma - *Mind is namely the puruSa.Person* –
>>>>>> whose quality, one should recall, is pauruSha = tam niyojya zubhe pathi - *Harness
>>>>>> it on a pure path = *taj jaya - *conquer it = *ekAnta-sAdhyA hi - *only
>>>>>> thus are mastered = *sarvA: jagati bhUtaya: - *all the happenings in
>>>>>> this world. *
>>>>>>
>>>>>>
>>>>>>

>>>>>> पुरुषश्_चेच्_छरीरम् स्यात्_कथम् शुक्रो महामति: ।
>>>>>>
>>>>>> अगमद्_विविधाकारम् जन्म-अन्तर-शत-भ्रमम् ॥६॥
>>>>>>
>>>>>> puruSaz_cec_charIram syAt_katham zukro mahAmati: |
>>>>>>
>>>>>> agamad_vividhAkAram janma-antara-zata-bhramam ||
>>>>>>
>>>>>> 4|20|6
>>>>>>
>>>>>> ||
>>>>>>

>>>>>> *if *
>>>>>>
>>>>>> *Body were the Person*
>>>>>>
>>>>>> *then *
>>>>>>
>>>>>> *how could even the bright zukra get so many different forms*
>>>>>>
>>>>>> *in a hundred birth-wanderings*
>>>>>>
>>>>>> *? *

>>>>>>
>>>>>> ~m.5. If the corporeal body is the ‘person’, then how can Sukra of
>>>>>> great intelligence get into the delusion of many births of many types and
>>>>>> forms?
>>>>>>
>>>>>> ~vlm.6. If the body were the purusha, how could the highminded Sukra,
>>>>>> pass into various forms in his very many transmigrations (as mentioned
>>>>>> before)?
>>>>>>
>>>>>> *mo. puruSa: cet zarIram syAt katham zukra: mahAmati: – agamat
>>>>>> vividhA-AkAram janma-antara-zata-bhramam = > zuddhe cidAtman...|| nanu
>>>>>> zarIrasya puruSatvena sthitatvAt katham cakSuSAlabhyamAnasya manasa:
>>>>>> puruSatvam kathayasIty | atrAha - zarIram sthUlazrIram | zarIram lakSaNayA
>>>>>> puruSa: | cet syAt | tadA sa: zukra: | bahu-dehebhya: samudbhava: yasya |
>>>>>> tAdRzam vividham bhedam | katham agamat | zarIrasyaîkenaiva rUpeNa
>>>>>> sthitatvAt ||MoT_4,20.6 || zarIram cet zarIram syAt ... agamad vividham
>>>>>> bhedam bahudehasamudbhavam ||
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>> अतश्_चित्तम् हि पुरुष: शरीरम् चेत्यम्_एव हि ।
>>>>>>
>>>>>> यन्.मयम् च भवत्य्_एतत्_तद्_अवाप्नोत्य्_अ.संशयम् ॥७॥
>>>>>>
>>>>>> ataz_cittam hi puruSa: zarIram cetyam_eva hi |
>>>>>>
>>>>>> yan.mayam ca bhavaty_etat_tad_avApnoty_a.saMzayam ||
>>>>>>
>>>>>> 4|20|7
>>>>>>
>>>>>> ||
>>>>>>

>>>>>> *so *
>>>>>>
>>>>>> *it is chitta.Affection*
>>>>>>
>>>>>> *that is the Personality *
>>>>>>
>>>>>> *and Body is its cetya.Affect*
>>>>>>
>>>>>> *: *
>>>>>>
>>>>>> *and whatsoever form it assumes it surely attains*
>>>>>>
>>>>>> *. *

>>>>>>
>>>>>> ~vlm.7. Therefore the mind (chitta) is the purusha or regent of the
>>>>>> body, which is rendered sensible (#cetya) by it: Whatever form the mind
>>>>>> assumes to itself, it undoubtedly becomes the same.
>>>>>>
>>>>>> ~sv. Existence, nonexistence, gaining and renouncing — all these are
>>>>>> no more than moods of the mind.
>>>>>>
>>>>>> vlm.7. Therefore the mind (chitta) is the purusha or regent of the
>>>>>> body, which is rendered sensible (#cetya) by it: Whatever form the mind
>>>>>> assumes to itself, it undoubtedly becomes the same.
>>>>>>
>>>>>> ~moT. ata: cittam hi puruSa: zarIram cetyam eva hi | yanmayam ca
>>>>>> bhavati etat tad avApnoti asaMzayam = > zarIrasya ...|| phalitam kathayati
>>>>>> - hi nizcaye | etat cittam | yanmayam yadviSayAnusandhAnamayam ||MoT_4,20.7
>>>>>> || tasmAc cittam hi puruSa: puruSaz cittam eva hi / yanmayam ca bhavaty
>>>>>> etat tad avApnoty asaMzayam <
>>>>>>

>>>>>> *jd.7 - atas cittam hi puruSa: - *and so citta.Affection is
>>>>>> puruSa.Person = *zarIram cetyam eva hi - *the body is a cetya
>>>>>> Affect. = *yanmayam ca bhavati etat - *and whatever the form it
>>>>>> assumes *- pretends toward, becomes = tad avApnoti - *that it
>>>>>> attains = *a.saMzayam - *without doubt* – with conviction.

>>>>>>
>>>>>>
>>>>>>
>>>>>> यद् अ.तुच्छम्_अनायासम्_अनुपाधि गत-भ्रमम् ।
>>>>>>
>>>>>> यत्नात्_तद्_अनुसंधानम् कुरु तत्_ताम् अवाप्स्यसि ॥८॥
>>>>>>
>>>>>> yad a.tuccham_anAyAsam_anupAdhi gata-bhramam |
>>>>>>
>>>>>> yatnAt_tad_anusaMdhAnam kuru tat_tAm avApsyasi ||
>>>>>>
>>>>>> 4|20|8
>>>>>>
>>>>>> ||
>>>>>>

>>>>>> *the trivial is easy*
>>>>>>
>>>>>> *: *
>>>>>>
>>>>>> *free of deception *
>>>>>>
>>>>>> *without delusion *
>>>>>>
>>>>>> *make an effort investigating That*
>>>>>>
>>>>>> *: *
>>>>>>
>>>>>> *That you'll get*
>>>>>>
>>>>>> *.*

>>>>>> *the Mind.state rules Body*
>>>>>>
>>>>>> *but not vapus.body*
>>>>>>
>>>>>> *: *
>>>>>>
>>>>>> *Mind proceeds to make its journey there*
>>>>>>
>>>>>> *. *
>>>>>>
>>>>>> *let it rule yours here*
>>>>>>
>>>>>> *with That *
>>>>>>
>>>>>> *as real *
>>>>>>
>>>>>> *(my friend) *
>>>>>>
>>>>>> *for Mind should cast.off anything unreal*
>>>>>>
>>>>>> *. *

>>>>>>
>>>>>> ~m.9 Wherever mind is, there body is. Mind never travels to nor
>>>>>> follows body. May your auspicious mind fall where truth is. Discard all
>>>>>> untruth.
>>>>>>
>>>>>> ~vlm. Hence whatever is seated in the mind, the same comes to pass on
>>>>>> the body; but what is done by the body never affects the mind. Therefore, O
>>>>>> fortunate Râma! apply your mind to truth, and shun whatever is untrue.
>>>>>>
>>>>>> ~AS: The body follows what is in mind (mana:sthitam), but the mind
>>>>>> does not follow bodily actions (vapurAcaritam). So, Dear, may your mind
>>>>>> follow the truth (brahma) and discard other untruths (illusions). abhi+pat
>>>>>> here has the sense of falling after and thus following. In other context,
>>>>>> it also has the sense of ruling over or dominating!
>>>>>>
>>>>>> *jd.8 - अभिपतति मनः-स्थितं शरीरम् The body falls-into its state of
>>>>>> mind नतु वपुर् आचरितं मनः प्रयाति but mind does not follow the
>>>>>> body's wandering अभिपततु तव अत्र तेन सत्यम् so let your (body) thus
>>>>>> here fall-into what- is- so सुभग o fortunate one. मनः प्रजहातु_
>>>>>> असत्यम् अन्यत् Let your Mind trash anything that is not-So.
>>>>>>

>>>>>> चर् #car -> #carita -> #*Acarita* A-carita adj. passed or wandered
>>>>>> thru, frequented by
>>>>>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#MBh>R.
>>>>>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#R>
>>>>>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#BhP>•
>>>>>> observed, exercised, practised
>>>>>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#MBh>•

>>>>>> (in Gr) enjoined, fixed by rule

>>>>>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#RPrāt>
>>>>>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Pāṇ>•

>>>>>> -am - n. approaching, arrival

>>>>>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#PārGṛ> •
>>>>>> conduct, behaviour.
>>>>>> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#BhP>

>>>>>>
>>>>>> #pat —> #abhipat - to fly or hasten near • to rush towards , assail

>>>>>> • to fall down upon (acc.) AV.&c. • to *fall* or come *into* (acc.)

>>>>>> • to fly through or over MBh. • to overtake in flying MBh.vIi,1910 •• Caus.
>>>>>> #abhipAtayati, to throw after with (instr.) TBr. [65,1] ; to throw upon
>>>>>> (dat. or loc.) ; to throw down ; to pass (time).
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>

>>>>>> *o*ॐ*m*

>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>>>>>>
>>>>>> vicAra: paramam jJAnam zamo hi paramam sukham ||4|20|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*
>>>>>>
>>>>>>
>>>>>>
>>>>>> *+++*
>>>>>>
>>>>>> *++*
>>>>>>
>>>>>> *+*
>>>>>>
>>>>>>
>>>>>>
>>>>>> *Comments and suggestions*

>>>>>>
>>>>>> are welcome at
>>>>>>
>>>>>> das....@gmail.com
>>>>>>
>>>>>> Please begin the Subject line with the relevant sarga/canto Number,

>>>>>> e.g. "re*:* y5084".
>>>>>>
>>>>>> *+*
>>>>>>
>>>>>> *The complete YVFiles*,

>>>>>>
>>>>>> including the Concordant Glossary, and every Sarga/Canto,
>>>>>>
>>>>>> in their most recent update,
>>>>>>
>>>>>> can be downloaded at:
>>>>>>
>>>>>> All YVFiles:
>>>>>>
>>>>>>
>>>>>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/ADi__P5w3QM0Y5kJANUFh-Ia?dl=0

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

>>>>>>
>>>>>> Concordant Glossary (CGl1405)
>>>>>>
>>>>>> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>

>>>>>> *o*ॐ*m*

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

>>>>>> http://www.youtube.com/watch?v=w814-Pj3b*m*8
>>>>>> <http://www.youtube.com/watch?v=w814-Pj3bM8>

>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>>
>>>>>> --
>>>>>> You received this message because you are subscribed to the Google
>>>>>> Groups "yoga vasishtha" group.
>>>>>> To unsubscribe from this group and stop receiving emails from it,
>>>>>> send an email to yoga-vasishth...@googlegroups.com.
>>>>>> To post to this group, send email to yoga-va...@googlegroups.com.
>>>>>> To view this discussion on the web visit
>>>>>> https://groups.google.com/d/msgid/yoga-vasishtha/ab66256c-63a9-452c-9abb-ebcdb6f505d6%40googlegroups.com

>>>>>> <https://groups.google.com/d/msgid/yoga-vasishtha/ab66256c-63a9-452c-9abb-ebcdb6f505d6%40googlegroups.com?utm_medium=email&utm_source=footer>
>>>>>> .

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